T44n1851_大乘義章
大正藏第 44 冊 No. 1851 大乘義章
No. 1851
大乘義章卷第一(草書惑人傷失之甚傳者必真慎勿草書)
遠法師撰
義有五聚(一者教聚 二者義聚 三者染聚 四者凈聚 五者雜聚)。
教聚之中別有三門(一眾經教跡義 二三藏義 三十二部經義)。
眾經教跡義三門分別(一敘異說 二辨是非 三顯正義)
言異說者。異說非一。晉武都山隱士劉虬說言。如來一化所說。無出頓漸。華嚴等經。是其頓教。餘名為漸。漸中有其五時七階。言五時者。一佛初成道。為提謂等。說五戒十善人天教門。二佛成道已十二年中。宣說三乘差別教門。求聲聞者。為說四諦。求緣覺者。為說因緣。求大乘者。為說六度。及制戒律未說空理。三佛成道已三十年中。宣說大品空宗般若維摩思益。三乘同觀。未說一乘破三歸一。又未宣說眾生有佛性。四佛成道已四十年後。於八年中說法華經。辨明一乘破三歸一。未說眾生同有佛性但彰如來前過恒沙未來倍數。不明佛常。是不了教。五佛臨滅度。一日一夜。說大涅槃。明諸眾生悉有佛性法身常住。是其了義。此是五時。言七階者。第二時中。三乘之別。通余說七(此是一說)又誕公云。佛教有二。一頓二漸
【現代漢語翻譯】 現代漢語譯本
大正藏第 44 冊 No. 1851 大乘義章
No. 1851
大乘義章卷第一(草書惑人傷失之甚傳者必真慎勿草書)
遠法師 撰
義有五聚（一者教聚，二者義聚，三者染聚，四者凈聚，五者雜聚）。
教聚之中別有三門（一眾經教跡義，二三藏義，三十二部經義）。
眾經教跡義三門分別（一敘異說，二辨是非，三顯正義）。
言異說者，異說非一。晉武都山隱士劉虬說言：『如來一化所說，無出頓漸。《華嚴經》等，是其頓教。餘名為漸。漸中有其五時七階。言五時者：一佛初成道，為提謂（Tapussa）等，說五戒十善人天教門。二佛成道已十二年中，宣說三乘差別教門。求聲聞者，為說四諦。求緣覺者，為說因緣。求大乘者，為說六度，及制戒律未說空理。三佛成道已三十年中，宣說《大品般若》、《空宗般若》、《維摩經》、《思益經》，三乘同觀，未說一乘破三歸一。又未宣說眾生有佛性。四佛成道已四十年後，於八年中說法華經，辨明一乘破三歸一。未說眾生同有佛性但彰如來前過恒沙未來倍數，不明佛常，是不了教。五佛臨滅度，一日一夜，說《大涅槃經》，明諸眾生悉有佛性法身常住，是其了義。』此是五時。言七階者，第二時中，三乘之別，通余說七（此是一說）。又誕公云：『佛教有二，一頓二漸。』
【English Translation】 English version
T 44, No. 1851, The Meaning of Mahāyāna
No. 1851
The Meaning of Mahāyāna, Volume 1 (Cursive script confuses people and causes great loss; those who transmit it must be true; be careful not to use cursive script)
Composed by Dharma Master Yuan
There are five categories of meaning: (1. Teaching category, 2. Meaning category, 3. Defilement category, 4. Purity category, 5. Mixed category).
Within the teaching category, there are three sub-categories: (1. Meaning of the traces of teachings in various sutras, 2. Meaning of the three pitakas, 3. Meaning of the twelve divisions of scriptures).
The meaning of the traces of teachings in various sutras is divided into three aspects: (1. Narrating different views, 2. Distinguishing right from wrong, 3. Revealing the correct meaning).
Regarding different views, there are many different views. The recluse Liu Qiu of Mount Wudu in Jin said: 'The Tathāgata's (如來) teachings in one lifetime do not go beyond the sudden and the gradual. The Avataṃsaka Sūtra (華嚴經) and others are sudden teachings. The rest are called gradual. Within the gradual teachings, there are five periods and seven stages. The five periods are: 1. When the Buddha first attained enlightenment, he spoke to Tapussa (提謂) and others about the teachings of the five precepts and ten good deeds for humans and devas. 2. Twelve years after the Buddha attained enlightenment, he expounded the teachings of the differences between the three vehicles. For those seeking the Śrāvakayāna (聲聞乘), he taught the Four Noble Truths. For those seeking the Pratyekabuddhayāna (緣覺乘), he taught the Law of Dependent Origination. For those seeking the Mahāyāna (大乘), he taught the Six Perfections and established precepts, but did not speak of the principle of emptiness. 3. Thirty years after the Buddha attained enlightenment, he expounded the Large Perfection of Wisdom Sutra (大品般若), the Emptiness School Perfection of Wisdom Sutra (空宗般若), the Vimalakīrti Sutra (維摩經), and the Sustained Thought Sutra (思益經), with the three vehicles observing together, but did not speak of the One Vehicle breaking the three and returning to one. Nor did he expound that sentient beings have Buddha-nature. 4. Forty years after the Buddha attained enlightenment, he preached the Lotus Sutra (法華經) for eight years, clarifying the One Vehicle breaking the three and returning to one. He did not say that all sentient beings have Buddha-nature, but only revealed that the Tathāgata had passed through countless kalpas like the sands of the Ganges in the past and would have twice as many in the future, not clarifying that the Buddha is eternal, which is an incomplete teaching. 5. When the Buddha was about to enter Parinirvana, he preached the Mahāparinirvāṇa Sūtra (大涅槃經) for one day and one night, clarifying that all sentient beings have Buddha-nature and the Dharmakāya (法身) is eternal, which is the complete meaning.' These are the five periods. The seven stages refer to the distinction between the three vehicles in the second period, totaling seven with the others (this is one view). Furthermore, Master Dan said: 'Buddhist teachings are of two types: sudden and gradual.'
。頓教同前。但就漸中。不可彼五時為定。但知昔說悉是不了。雙林一唱是其了教(此是二說)又菩提流支。宣說如來一音。以報萬機大小並陳。不可以彼頓漸而別(此是三說)。
次辨其非。劉虬所云。佛教無出頓漸二門。是言不盡。如佛所說四阿含經五部戒律。當知非是頓漸所攝。所以而然。彼說被小不得言頓。說通始終。終時所說。不為入大。不得言漸。又設余時所為。眾生聞小取證。竟不入大。云何言漸。是故頓漸攝教不盡(此是一非)又復五時七階之言。亦是謬浪。若言初時為提謂等。說人天法。不論出道。何所依據人天教門。如來一化。隨諸眾生。有宜便說。豈局初時。又提謂經說。諸眾生吾我本凈。吾我本凈。是眾生空。又說諸法皆歸本無。諸法本無。即是法空。又復提謂。為眾懺悔五逆等罪。悟解四大五陰本凈。陰大本凈。亦是法空。二空即是出世直道。云何名為人天教門。又說法時。提謂波利。聞法獲得不起法忍時。四天王得柔順忍三百賈人。得成信忍。三百龍王。得信忍根。阿須輪等。發菩提心。山神樹神水火神等。皆得十善。作菩薩道。二百賈人。得須陀洹。不起法忍者。是七地已上無生忍也。柔順忍者。四地已上所得忍也。信忍在於初二三地。信忍之根。當應在彼解行終心。菩提心者
【現代漢語翻譯】 現代漢語譯本：頓教的說法與前文相同。但就漸教而言，不可將五時判教視為定論。只需知道過去所說的都是不了義。雙林涅槃時所說的才是了義教（這是第二種說法）。又有菩提流支（Bodhiruci，譯經師）宣說如來一音說法，能使各種根器的眾生都能受益，大小乘法並陳，不可以頓漸來區分（這是第三種說法）。
接下來辨析其錯誤之處。劉虬所說，佛教沒有超出頓漸二門，這種說法並不全面。如佛所說的四阿含經（Agama Sutras，早期佛教經典）和五部戒律（Vinaya Pitaka，佛教戒律），應當知道不屬於頓漸所攝。為什麼這樣說呢？因為這些經典所說的內容，如果只針對小乘根器的眾生，就不能說是頓教；如果貫穿始終，最終所說的內容又不引導進入大乘，就不能說是漸教。又假設在其他時間所說的法，有些眾生聽了小乘法就證悟，最終沒有進入大乘，怎麼能說是漸教呢？因此，頓漸二教不能涵蓋所有的教法（這是第一處錯誤）。還有五時七階的說法，也是荒謬的。如果說最初為提謂（Trapusa，商人）等人說人天法，不談論出世之道，那麼人天教門的依據是什麼呢？如來教化眾生，是隨著眾生的根器，有什麼適宜的就說什麼，怎麼會侷限於最初的時候呢？而且《提謂經》（Trapusa Sutra）中說，『諸眾生吾我本凈』，『吾我本凈』就是眾生空。又說『諸法皆歸本無』，『諸法本無』就是法空。而且提謂（Trapusa）為眾生懺悔五逆等罪，使他們領悟四大五陰（Skandha，構成人身的五種要素）本凈，陰大本凈也是法空。二空就是出世的直接道路，怎麼能說是人天教門呢？又說法的時候，提謂波利（Trapusa Bhallika，商人）聽法后獲得不起法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟），四天王（Four Heavenly Kings，佛教護法神）得柔順忍（kshanti，忍辱），三百個商人得成信忍（faith acceptance），三百個龍王（Naga Kings，蛇神）得信忍根，阿須輪（Asura，阿修羅）等發菩提心（Bodhi-citta，覺悟之心），山神、樹神、水火神等都得十善（Ten Virtuous Actions，十種善行），行菩薩道（Bodhisattva Path，菩薩的修行道路），二百個商人得須陀洹（Srotapanna，入流果）。不起法忍者，是七地（Bhumi，菩薩的果位）以上的無生法忍。柔順忍者，是四地以上所得的忍。信忍在於初地、二地、三地。信忍的根，應當在解行位的終點。菩提心者
【English Translation】 English version: The explanation of the Sudden Teaching is the same as before. However, regarding the Gradual Teaching, the Five Periods of Teaching should not be considered definitive. One should simply know that what was said in the past was provisional. The final teaching proclaimed in the Sala Grove (where Buddha entered Nirvana) is the complete teaching (this is the second view). Furthermore, Bodhiruci (translator of scriptures) proclaimed that the Tathagata's (another name for Buddha) single sound of teaching benefits beings of all capacities, presenting both the Great and Small Vehicles together, and should not be distinguished by Sudden or Gradual (this is the third view).
Next, we will discern the errors in the previous statements. Liu Qiu's statement that Buddhism does not go beyond the two gates of Sudden and Gradual is incomplete. As the Buddha taught in the Four Agamas (early Buddhist scriptures) and the Five Vinayas (Buddhist monastic rules), it should be understood that these are not encompassed by the Sudden or Gradual teachings. Why is this so? Because if these teachings are only directed towards beings of Small Vehicle capacity, they cannot be called Sudden. If they extend from beginning to end, but the final teachings do not lead to the Great Vehicle, they cannot be called Gradual. Furthermore, if at other times the teachings are such that some beings hear the Small Vehicle teachings and attain enlightenment, but ultimately do not enter the Great Vehicle, how can they be called Gradual? Therefore, the Sudden and Gradual teachings do not encompass all teachings (this is the first error). Furthermore, the statement of Five Periods and Seven Stages is also absurd. If it is said that in the initial period, the Dharma of humans and devas (gods) was taught to Trapusa (a merchant) and others, without discussing the path of liberation, then what is the basis for the teachings of humans and devas? The Tathagata's teaching transforms beings according to their capacities, teaching whatever is appropriate. How can it be limited to the initial period? Moreover, the Trapusa Sutra states, 'All beings are originally pure in their self,' and 'The original purity of self' is the emptiness of beings. It also states, 'All dharmas (phenomena) ultimately return to non-being,' and 'The original non-being of all dharmas' is the emptiness of dharmas. Furthermore, Trapusa repented of the five heinous crimes for beings, enabling them to realize the original purity of the four elements and five skandhas (aggregates that constitute a person), and the original purity of the skandhas is also the emptiness of dharmas. These two emptinesses are the direct path to liberation, so how can they be called the teachings of humans and devas? Furthermore, at the time of the teaching, Trapusa Bhallika (another merchant) heard the Dharma and attained Anutpattika-dharma-kshanti (the patience of non-arising dharmas), the Four Heavenly Kings (guardian deities) attained Kshanti (patience), three hundred merchants attained faith acceptance, three hundred Naga Kings (serpent deities) attained the root of faith acceptance, Asuras (demigods) and others generated Bodhicitta (the mind of enlightenment), mountain gods, tree gods, water gods, fire gods, and others all attained the Ten Virtuous Actions and practiced the Bodhisattva Path (path to enlightenment), and two hundred merchants attained Srotapanna (stream-enterer). Anutpattika-dharma-kshanti is the patience of non-arising dharmas attained by those above the seventh Bhumi (level of a Bodhisattva). Kshanti is the patience attained by those above the fourth Bhumi. Faith acceptance is in the first, second, and third Bhumis. The root of faith acceptance should be at the end of the stage of understanding and practice. Bodhicitta
。解行之初。言得十善作菩薩者。當應在彼種性已上。亦可在彼賢首已去。須陀洹者。小乘初果。此皆成就出世正道。云何名為人天教門。又普曜經明。佛與彼提謂波利二人授記當得作佛。號曰密成。明知。所說非人天教。又提謂等。聞法已去。不向鹿苑。憍陳如等。未豫斯會。云何以此與後作漸。是大難解。第二階。云如來於彼十二年中。唯說三乘差別教門。依何文證。經中但云求聲聞者為說四諦。求緣覺者為說因緣。求大乘者為說六度。何曾說言在十二年。又若眾生。于余時中樂聞是法。或在此時樂聞余法。佛豈不說。判無斯理。然實別教。如來一化有宜便說。不得定言在十二年。云何得知。如四阿含五部戒律。是小乘法。戒經說言。釋迦如來於十二年中。為無事僧略說戒經。從是已后。廣分別說。增一阿含。亦同此說。明知。戒律始終通制。又長阿含遊行經者。佛涅槃時。方始宣說。明知。經法始終通說。不止在於十二年中。又佛于彼五年之中。說十萬偈摩訶般若。明諸法空。七年之中。為諸菩薩。說般周經。亦說色心一切法空。云何而言十二年中未明空理。以斯準驗。人言定謬。第三階。云三十年中。宣說大品空宗般若維摩思益。未曾破三以歸一。又未宣說眾生有佛性。言義未了。是故彼法華為漸。然般若經
【現代漢語翻譯】 現代漢語譯本 解行之初，說得到十善才能成為菩薩，那麼這個人應當已經在種性以上，或者至少在賢首以上。須陀洹（Sotapanna，小乘初果）是小乘的初果位。這些都成就了出世的正道。那麼，什麼叫做人天教門呢？ 另外，《普曜經》中明確記載，佛陀為提謂（Trapusa）和波利（Bhallika）二人授記，他們將來會成佛，佛號為密成。這清楚地表明，佛陀所說的並非人天教。而且，提謂等人聽法之後就離開了，沒有去鹿野苑。憍陳如（Kondanna）等人也沒有預先參加這次集會。怎麼能用這件事來作為後來漸教的依據呢？這是很難理解的。 第二點，說如來在十二年中，只說了三乘差別教門，依據是什麼文獻呢？經典中只說，為求聲聞的人說四諦，為求緣覺的人說因緣，為求大乘的人說六度。哪裡說過是在十二年中呢？ 而且，如果眾生在其他時間喜歡聽這些法，或者在這個時間喜歡聽其他的法，佛陀難道就不說了嗎？判定說沒有這個道理。實際上是別教，如來根據眾生的根機，適宜說什麼就說什麼，不能斷定說只在十二年中。 怎麼知道這一點呢？比如四阿含和五部戒律，是小乘法。戒經上說，釋迦如來在十二年中，為無事僧略說了戒經，從那以後，才廣泛地分別解說。增一阿含也同樣這樣說。這表明，戒律始終都在制定。 另外，《長阿含經》是佛陀涅槃時才開始宣說的。這表明，經法始終都在宣說，不只是在十二年中。而且，佛陀在那五年之中，說了十萬偈的《摩訶般若》，闡明諸法空性。七年之中，為諸菩薩說了《般舟三昧經》，也說了色心一切法空。怎麼能說在十二年中沒有闡明空性的道理呢？根據這些來驗證，人們的說法肯定是錯誤的。 第三點，說三十年中，宣說了《大品般若》、《空宗般若》、《維摩詰所說經》、《思益梵天所問經》，沒有破除三乘而歸於一乘，也沒有宣說眾生有佛性，言語和意義都沒有究竟了達，所以這些法是為《法華經》作鋪墊的漸教。然而，《般若經》...
【English Translation】 English version At the beginning of understanding and practice, it is said that one must attain the ten wholesome deeds to become a Bodhisattva. Therefore, such a person should be above the 'seed nature' (種性) or at least above the 'head of the virtuous' (賢首). A Sotapanna (須陀洹) [stream-enterer, the first fruit of the small vehicle] is the first fruit of the Small Vehicle. All these have achieved the correct path of transcending the world. So, what is called the 'human and heavenly teaching' (人天教門)? Furthermore, the 'Universal Radiance Sutra' (普曜經) clearly states that the Buddha predicted that Trapusa (提謂) and Bhallika (波利) would attain Buddhahood in the future, with the Buddha name 'Secret Accomplishment' (密成). This clearly shows that what the Buddha said was not the 'human and heavenly teaching'. Moreover, Trapusa and others left after hearing the Dharma and did not go to the Deer Park. Kondanna (憍陳如) and others did not participate in this gathering beforehand. How can this be used as a basis for the gradual teaching (漸教) later on? This is difficult to understand. Secondly, it is said that the Tathagata only taught the differential teachings of the Three Vehicles in the twelve years. What textual evidence is there for this? The sutras only say that the Four Noble Truths were taught to those seeking the Sravaka Vehicle, the Law of Dependent Origination was taught to those seeking the Pratyekabuddha Vehicle, and the Six Perfections were taught to those seeking the Mahayana Vehicle. Where does it say that this was only in the twelve years? Moreover, if sentient beings like to hear these teachings at other times, or like to hear other teachings at this time, would the Buddha not speak them? It is unreasonable to judge that he would not. In reality, it is a separate teaching (別教). The Tathagata speaks according to the capacity of sentient beings, saying what is appropriate. It cannot be determined that it was only in the twelve years. How do we know this? For example, the Four Agamas and the Vinaya of the Five Divisions are the teachings of the Small Vehicle. The Vinaya Sutra says that Shakyamuni Tathagata briefly spoke the Vinaya Sutra to the monks who had no issues in the twelve years, and from then on, he extensively explained it in detail. The Ekottara Agama also says the same thing. This shows that the Vinaya was established throughout. Furthermore, the 'Long Agama Sutra' (長阿含經) was only spoken when the Buddha was about to enter Nirvana. This shows that the Sutra Dharma was spoken throughout, not just in the twelve years. Moreover, the Buddha spoke the 'Maha Prajna' (摩訶般若) with one hundred thousand verses in those five years, clarifying the emptiness of all dharmas. In the seven years, he spoke the 'Pratyutpanna Samadhi Sutra' (般舟經) for the Bodhisattvas, also speaking of the emptiness of all dharmas, including form and mind. How can it be said that the principle of emptiness was not clarified in the twelve years? Based on these verifications, people's statements are definitely wrong. Thirdly, it is said that in the thirty years, the 'Great Perfection of Wisdom Sutra' (大品般若), the 'Emptiness School Prajna' (空宗般若), the 'Vimalakirti Nirdesa Sutra' (維摩詰所說經), and the 'Vimalakirti Nirdesa Sutra' (思益梵天所問經) were spoken, without abolishing the Three Vehicles and returning to the One Vehicle, and without proclaiming that sentient beings have Buddha-nature. The words and meanings were not completely understood, so these teachings were the gradual teachings preparing for the 'Lotus Sutra' (法華經). However, the 'Prajna Sutra'...
。佛成道已五年便說。云何定言在三十年。又大品經往生品中。諸比丘等。聞說般若讚歎檀度。遂脫三衣。以用佈施。龍樹釋言。佛制三衣。不畜得罪。何故不重尸波羅蜜。犯戒行施。以此在於十二年前佛未制戒。是故不犯以是證文。非局在於三十年中。維摩思益三十年者。依何文證故知。但是妄情安置時分且爾。若言般若說三同觀淺法華者。涅槃經中亦言。此經出聲聞故名聲聞藏。出辟支佛故名緣覺藏。出菩薩故名菩薩藏。又師子中說十二緣。下智觀故。聲聞菩提。中智觀故。緣覺菩提。上智觀故。菩薩菩提。上上智觀。阿耨菩提。彼經亦說三乘同觀。應淺法華。又勝鬘中說。摩訶衍。出生一切聲聞緣覺。世及出世間一切善法。彼經亦應淺於法華。彼既是深。大品同觀。何為獨淺。若言般若不破三乘淺法華者。大品經中舍利弗問。若都不退。空復不異。何故得有三乘差別。不唯一乘須菩提答。無二無三。若聞不怖。能得菩提。此與法華無二無三。其言何別。而言非是破三歸一。又龍樹云。當知。般若於華手經法華經等無量經中。最以為大。云何言淺。若言般若不說佛性淺于涅槃者。經說佛性。亦名般若波羅蜜。亦名第一義空。大品所說般若及空。即是佛性。云何說言不明佛性。又大品中。宣說真如實際法性。龍樹釋
言。法名涅槃。不戲論法。性名本分。猶如黃石金性白石銀性。一切眾生。有涅槃性。此與佛性有何差別。而言不說佛性。既齊淺深之言無宜暫施。又維摩經。以不思議解脫為宗。斯乃十解脫中。初解脫門。當知。此是頓教法輪。云何言是不了義經。思益亦爾。第四階。云四十年後宣說法華。破三歸一。未明佛性。又說如來前過恒沙未來倍數。猶是無常。是故與彼涅槃為漸。經中實說。佛成道已過四十年說法華經。然與大品前後難定。何故如是。龍樹菩薩釋大品經云。須菩提聞說法華。舉手低頭。皆成佛道。是故今問退不退義。以此文證。前後不定。若言法華破三歸一深於大品。此如前破。若言法華未說佛性淺于涅槃。是義不然。如經說性即是一乘法華經中辨明一乘。豈為非性。又法華中不輕菩薩。若見四眾高聲唱言。汝當作佛。我不輕汝。以知眾生有佛性。故稱言皆作。但言皆作。即顯有性。若言如來前過恒沙未來倍數未明常者是義不然。當知。彼說踴出菩薩所見之應。前過恒沙未來倍數不論真身。若論真身。畢竟無盡。云何得知。是應非真。經言我成佛已來。說法教化。踴出菩薩。復言我常在靈鷲山及余住處天人所見。明知。是應。此應何故未來倍數。以其所化踴出菩薩。于未來世過倍數劫。皆悉作佛。不假佛化
【現代漢語翻譯】 現代漢語譯本： 問：涅槃經的法名是涅槃，是不戲論之法。它的自性名為本分，就像黃石具有金的性質，白石具有銀的性質一樣。一切眾生都具有涅槃的自性。這與佛性有什麼差別呢？為什麼只說涅槃性而不說佛性呢？既然要評論經文的深淺，就不應該輕易下結論。而且，《維摩詰經》以不可思議解脫為宗旨，這只是十種解脫中的初解脫門。應當知道，這是一部頓教的法輪。為什麼說它是不了義的經典呢？《思益經》也是如此，認為在第四個階段，也就是佛成道四十年後才宣講《法華經》，破除三乘歸於一乘，但仍然沒有明確說明佛性。又說如來過去經歷的恒河沙數劫和未來經歷的倍數劫仍然是無常的。因此，它認為《涅槃經》是漸教的經典。但實際上，經中明確說佛成道四十年後才說《法華經》，然而它與《大品般若經》的前後順序難以確定。為什麼會這樣呢？龍樹菩薩在解釋《大品般若經》時說，須菩提聽聞《法華經》后，舉手低頭都能夠成就佛道。因此，現在問退不退轉的意義。用這段經文來證明，《法華經》與《大品般若經》的前後順序是不確定的。如果說《法華經》破除三乘歸於一乘，比《大品般若經》更深奧，這就像前面所駁斥的那樣。如果說《法華經》沒有說佛性，比《涅槃經》淺顯，這種說法是不對的。因為經中說自性就是一乘，《法華經》中辨明了一乘，怎麼能說它不是在說自性呢？而且，《法華經》中的常不輕菩薩，如果見到四眾弟子，就會高聲唱言：『你們都將成佛，我不敢輕視你們。』因為他知道眾生具有佛性，所以才稱說他們都將成佛。只是說『都將成佛』，就顯明瞭具有佛性。如果說如來過去經歷的恒河沙數劫和未來經歷的倍數劫沒有說明常，這種說法是不對的。應當知道，這裡說的是從地涌出的菩薩所見到的應化身，過去經歷的恒河沙數劫和未來經歷的倍數劫說的是應化身，而不是真身。如果說的是真身，那畢竟是無盡的。怎麼知道這是應化身而不是真身呢？經中說：『我成佛以來，說法教化，涌出菩薩。』又說：『我常在靈鷲山以及其他住處，為天人所見。』這明明說的是應化身。這個應化身為什麼未來經歷的劫數是倍數呢？因為他所教化的涌出的菩薩，在未來世經歷的劫數是倍數，都將成佛，不需要佛的教化。
【English Translation】 English version: Question: The Dharma name of the Nirvana Sutra is Nirvana, which is the Dharma of non-conceptualization. Its nature is called inherent nature, just as yellow stones have the nature of gold, and white stones have the nature of silver. All sentient beings have the nature of Nirvana. What is the difference between this and Buddha-nature? Why is only the nature of Nirvana mentioned and not Buddha-nature? Since you are commenting on the depth of the scriptures, you should not draw conclusions lightly. Moreover, the Vimalakirti Sutra takes inconceivable liberation as its principle, which is only the first door of liberation among the ten liberations. It should be known that this is a sudden teaching of the Dharma wheel. Why is it said to be a scripture of incomplete meaning? The Si Yi Sutra is also like this, believing that the Lotus Sutra was preached in the fourth stage, that is, forty years after the Buddha's enlightenment, breaking the three vehicles and returning to the one vehicle, but it still did not clearly explain Buddha-nature. It also says that the countless kalpas that the Tathagata has experienced in the past and the multiple kalpas that he will experience in the future are still impermanent. Therefore, it believes that the Nirvana Sutra is a gradual teaching scripture. But in fact, the sutra clearly states that the Lotus Sutra was spoken forty years after the Buddha's enlightenment, but its order with the Mahaprajnaparamita Sutra is difficult to determine. Why is this so? Nagarjuna Bodhisattva, in explaining the Mahaprajnaparamita Sutra, said that when Subhuti heard the Lotus Sutra, raising his hand and bowing his head could all achieve Buddhahood. Therefore, now I ask about the meaning of non-retrogression. Using this passage to prove that the order of the Lotus Sutra and the Mahaprajnaparamita Sutra is uncertain. If it is said that the Lotus Sutra breaks the three vehicles and returns to the one vehicle, which is deeper than the Mahaprajnaparamita Sutra, this is like what was refuted earlier. If it is said that the Lotus Sutra does not speak of Buddha-nature, which is shallower than the Nirvana Sutra, this statement is not correct. Because the sutra says that nature is the one vehicle, and the Lotus Sutra clarifies the one vehicle, how can it be said that it is not speaking of nature? Moreover, Sadāparibhūta Bodhisattva (Never Disparaging Bodhisattva) in the Lotus Sutra, if he sees the four assemblies, he will loudly proclaim: 'You will all become Buddhas, I dare not despise you.' Because he knows that sentient beings have Buddha-nature, he says that they will all become Buddhas. Just saying 'will all become Buddhas' reveals that they have Buddha-nature. If it is said that the countless kalpas that the Tathagata has experienced in the past and the multiple kalpas that he will experience in the future do not explain permanence, this statement is not correct. It should be known that what is said here is the manifested body seen by the Bodhisattvas emerging from the earth. The countless kalpas experienced in the past and the multiple kalpas experienced in the future refer to the manifested body, not the true body. If it refers to the true body, then it is ultimately endless. How do we know that this is a manifested body and not the true body? The sutra says: 'Since I attained Buddhahood, I have preached the Dharma and taught, and Bodhisattvas have emerged.' It also says: 'I am always on Vulture Peak and in other places, seen by gods and humans.' This clearly says that it is a manifested body. Why is the number of kalpas experienced in the future by this manifested body multiple? Because the Bodhisattvas emerging from the earth who are taught by him will all become Buddhas in the future, experiencing multiple kalpas, without needing the Buddha's teaching.
。如來爾時。息應歸真。故言倍數理實佛化畢竟無盡。問曰。若言前過恒沙是應非真。何故論中說為報佛。釋言。約化顯實。故爾化來多時明真久矣。彼既說應未來倍數。何得報。此疑真不了。又涅槃中。嘆涅槃經有大利益。如法華中八千聲聞。得授記莂。成大果實。得益既齊。所明寧異。如龍樹實云。法華經者。最為甚深。以說聲聞得作佛故。是故余經。皆付阿難。唯法華經獨付菩薩。準驗斯文。不得言淺。第五階。云如來垂終說大涅槃。獨為究竟了義之唱。然實涅槃垂終。所說未必垂終。偏是了義。如雙林前。宣說勝鬘楞伽法鼓如來藏經鴦掘摩羅寶女經等。皆是圓滿究竟了義。何獨涅槃偏是了義。如佛初年說寶女經及尼揵子。二年宣說廣博嚴凈。五年宣說摩訶般若。七年宣說般週三昧。九年宣說鴦掘摩羅及法鼓經。十年宣說如來藏經。如是等經。皆是圓滿究竟了義。何獨涅槃偏是了義。誕公所言頓漸之言。義同前破。然佛一化。隨諸眾生。應入大者。即便為說。隨所宣說。門別雖異。無不究竟。何獨涅槃偏是了義菩提流支言。佛一音以報萬機判無漸頓。是亦不然如來雖復一音報萬隨諸眾生。非無漸頓。自有眾生。藉淺階遠佛為漸說。或有眾生。一越解大。佛為頓說寧無頓漸。辨非如是。
次顯正義。于中兩
【現代漢語翻譯】 現代漢語譯本：如來在那個時候，停止了應化而歸於真如。所以說，佛陀教化的倍數是真實不虛的，佛的教化畢竟是無盡的。有人問：如果說之前經過的恒河沙數都是應化而非真如，為什麼經論中又說是爲了報佛恩呢？解釋說：這是爲了通過應化來彰顯真如的真實。因為應化已經經歷了很長時間，真如的道理也已經闡明很久了。既然經中說應化在未來還有倍數，又怎麼能說是報佛恩呢？這是因為對真如的道理還不瞭解。而且，《涅槃經》中讚歎《涅槃經》有很大的利益，就像《法華經》中的八千聲聞，得到了授記，成就了很大的果實。既然得到的利益相同，那麼所闡明的道理難道會有不同嗎？正如龍樹（Nagarjuna）菩薩確實說過，《法華經》是最為深奧的，因為它宣說了聲聞也能成佛。所以其他的經典，都交付給阿難（Ananda）尊者，唯獨《法華經》交付給菩薩。根據這些經文來驗證，就不能說《法華經》很淺顯。第五個觀點說，如來（Tathagata）臨終時宣說《大涅槃經》，是唯一究竟了義的教誨。然而實際上，涅槃（Nirvana）臨終時所說的，未必都是臨終的教誨，也未必偏偏都是了義的教誨。比如在雙林入滅之前，宣說了《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）、《楞伽經》（Laṅkāvatāra Sūtra）、《法鼓經》（Druma-kinnara-rāja-paripṛcchā Sūtra）、《如來藏經》（Tathāgatagarbha Sūtra）、《央掘摩羅經》（Aṅgulimālīya Sūtra）、《寶女經》（Ratnāvalī Sūtra）等，這些都是圓滿究竟了義的教誨。為什麼唯獨《涅槃經》偏偏是了義的教誨呢？竺道生（Zhu Daosheng）所說的頓悟和漸悟的說法，道理和之前的駁斥一樣。然而佛陀一生的教化，是隨著各種眾生的根器，應機說法。對於應該進入大乘的眾生，就為他們宣說大乘的道理。隨著所宣說的法門不同，雖然門徑有所不同，但沒有不究竟的。為什麼唯獨《涅槃經》偏偏是了義的教誨呢？菩提流支（Bodhiruci）說，佛陀用一個聲音來回應萬機，判斷沒有漸悟和頓悟的差別。這種說法也是不對的。如來雖然用一個聲音來回應萬機，但隨著各種眾生的根器，並非沒有漸悟和頓悟的差別。有些眾生，需要藉助淺顯的教誨，才能逐漸遠離佛道，佛陀就為他們漸次宣說。或者有些眾生，一下子就能理解大乘的道理，佛陀就為他們頓悟宣說。怎麼能說沒有頓悟和漸悟的差別呢？這種辨析是不正確的。 接下來闡明正確的義理。其中分為兩部分。
【English Translation】 English version: The Tathagata (Tathagata) at that time, ceased responding to transformations and returned to the true nature. Therefore, it is said that the multiples of the Buddha's teachings are real and not false, and the Buddha's teachings are ultimately endless. Someone asks: If it is said that the past countless Ganges sands were all transformations and not the true nature, why do the scriptures say that it is to repay the Buddha's kindness? The explanation is: This is to reveal the truth of the true nature through transformation. Because the transformation has been going on for a long time, the truth of the true nature has also been explained for a long time. Since the scripture says that there will be multiples of transformations in the future, how can it be said to be repaying the Buddha's kindness? This is because the truth of the true nature is not yet understood. Moreover, the Nirvana Sutra praises the Nirvana Sutra for its great benefits, just like the eight thousand Shravakas (Śrāvaka) in the Lotus Sutra, who received predictions and achieved great fruits. Since the benefits obtained are the same, how can the doctrines explained be different? As Nagarjuna (Nagarjuna) Bodhisattva truly said, the Lotus Sutra is the most profound because it proclaims that Shravakas can also become Buddhas. Therefore, all other scriptures are entrusted to Ananda (Ananda), only the Lotus Sutra is entrusted to the Bodhisattvas. According to these scriptures, it cannot be said that the Lotus Sutra is superficial. The fifth point says that the Tathagata (Tathagata) proclaimed the Great Nirvana Sutra at the time of his death, which is the only ultimate and complete teaching. However, in reality, what Nirvana (Nirvana) said at the time of his death was not necessarily all teachings at the time of his death, nor were they necessarily all complete teachings. For example, before entering Nirvana in the Shuanglin Grove, he proclaimed the Śrīmālādevī Siṃhanāda Sūtra, the Laṅkāvatāra Sūtra, the Druma-kinnara-rāja-paripṛcchā Sūtra, the Tathāgatagarbha Sūtra, the Aṅgulimālīya Sūtra, the Ratnāvalī Sūtra, etc., all of which are complete and ultimate teachings. Why is the Nirvana Sutra the only complete teaching? Zhu Daosheng's (Zhu Daosheng) saying about sudden enlightenment and gradual enlightenment is the same as the previous refutation. However, the Buddha's teachings throughout his life are based on the roots of various sentient beings, teaching according to their capacity. For sentient beings who should enter the Mahayana, he would proclaim the Mahayana teachings for them. Although the paths are different depending on the teachings proclaimed, none of them are incomplete. Why is the Nirvana Sutra the only complete teaching? Bodhiruci (Bodhiruci) said that the Buddha uses one voice to respond to all opportunities, judging that there is no difference between gradual enlightenment and sudden enlightenment. This statement is also incorrect. Although the Tathagata uses one voice to respond to all opportunities, there is indeed a difference between gradual enlightenment and sudden enlightenment depending on the roots of various sentient beings. Some sentient beings need to rely on superficial teachings to gradually move away from the Buddha's path, so the Buddha gradually proclaims for them. Or some sentient beings can understand the Mahayana teachings all at once, so the Buddha proclaims for them to attain sudden enlightenment. How can it be said that there is no difference between sudden enlightenment and gradual enlightenment? This analysis is incorrect. Next, the correct meaning will be explained. It is divided into two parts.
門。一分聖教。二定宗別。聖教雖眾要唯有二。一是世間。二是出世。三有善法。名為世間。三乘出道。名出世間。就出世間中。復有二種。一聲聞藏。二菩薩藏。為聲聞說名聲聞藏。為菩薩說名菩薩藏。故地持云。十二部經。唯方廣部。是菩薩藏。餘十一部。是聲聞藏。彼文復言。佛為聲聞菩薩行出苦道。說修多羅。結集經者。集為二藏。聲聞所行為聲聞藏。菩薩所行為菩薩藏。龍樹亦云。迦葉阿難。于王舍城。結集三藏。為聲聞藏。文殊阿難。于鐵圍山。集摩訶衍。為菩薩藏。聖教明證。義顯然矣。此二亦名大乘小乘半滿教也。聲聞藏。法狹劣名小。未窮名半。菩薩藏。法寬廣名大圓極名滿。教別如此。言定宗者。諸經部別。宗趣亦異。宗趣雖眾。要唯二種。一是所說。二是所表。言所說者。所謂行德。言所表者。同爲表法但法難彰。寄德以顯。顯法之德門。別無量。故使諸經宗趣各異。如彼發菩提心經等。發心為宗。溫室經等。以施為宗。清凈毗尼優婆塞戒。如是等經。以戒為宗。華嚴法華無量義等。三昧為宗。般若經等。以慧為宗。維摩經等。解脫為宗。金光明等。法身為宗。方等如門。如是經等。陀羅尼為宗。勝鬘經等。一乘為宗。涅槃經等。以佛圓寂妙果為宗。如是等經。所明各異。然其所說。皆是大乘
緣起行德究竟了義。階漸之言。不應輒論。教跡之義。略之云爾。
三藏義七門分別(釋名一 辨相二 開合廣略三 制立四 大小有無五 三藏次第六 料簡寬狹七)
第一釋名。言三藏者。謂修多羅毗尼毗曇。修多羅者。中國之言。此方釋者。翻譯非一。或名法本。或復翻為真說語言。或名契經。或翻名綖。人家所以翻為經本。蓋依仁王百論。故爾如仁王中。佛告大王。經本偈經乃至論義。一切皆如。以彼經中名修多羅為經本故。人即執此用為翻名。又百論中。名其經本為修妒路。或云經本。人復執此定為翻名。蓋乃隨義以名經體。非正翻名。何者本義。本義有四。一理教相對。教為理本。故名為本。二就教中經論相對。經為論本。故名為本。三就經中自有本末。本自三義。一總為別本。二初為后本。三略為廣本。是義云何。修多羅中。義別有三。一總修多羅絯攝十二。莫不皆成一修多羅。故涅槃云。始從如是終至奉行。如是一切名修多羅。二別修多羅。就前總中。開分十一。余不收者。還復攝在修多羅中。名之為別。三略修多羅。十二部中。初略標舉一切。通名為修多羅。后廣解釋。說為十二。如言色者。即是根本略修多羅部。謂十一種青黃等色。是其廣釋修多羅部。如喻經中。譬如長者有一大宅
【現代漢語翻譯】 現代漢語譯本： 緣起行德究竟了義，階梯漸進的言論，不應隨意談論。教法事蹟的意義，簡略地說就是這樣。
三藏義理的七門分別（一、解釋名稱，二、辨別體相，三、開合廣略，四、制定安立，五、大小有無，六、三藏次第，七、簡別寬狹）
第一，解釋名稱。所說的『三藏』，是指修多羅（Sūtra，經）、毗尼（Vinaya，律）、毗曇（Abhidharma，論）。修多羅，是中國的說法。在此方（指中國）解釋的人，翻譯不一。或者稱為『法本』，或者翻譯為『真說語言』，或者稱為『契經』，或者翻譯為『綖』。人們之所以翻譯為『經本』，大概是依據《仁王經》和《百論》的說法。所以如《仁王經》中，佛告訴大王，『經本、偈經乃至論義，一切皆如』。因為那部經中稱修多羅為『經本』，人們就執著地用這個來作為翻譯的名稱。又《百論》中，稱其經本為『修妒路』，或者說『經本』，人們又執著地認為這是確定的翻譯名稱。這大概是隨順意義來命名經的本體，不是正確的翻譯名稱。什麼是本義呢？本義有四種：一是理和教相對而言，教是理的根本，所以名為『本』。二是就教法中經和論相對而言，經是論的根本，所以名為『本』。三是就經本身而言，自有本和末。『本』有三種含義：一是總為別的本，二是初為后的本，三是略為廣的本。這是什麼意思呢？修多羅中，意義的差別有三種：一是總修多羅，總括攝持十二部經，沒有哪一部不成為一個修多羅。所以《涅槃經》說，『始從如是，終至奉行，如是一切名修多羅』。二是別修多羅，就在前面的總修多羅中，開分出十一類，其餘沒有收攝的，還包含在修多羅中，稱之為『別』。三是略修多羅，在十二部經中，最初簡略地標舉一切，通稱為修多羅，後來廣泛地解釋，說為十二部。如說『色』，就是根本的略修多羅部，所說的十一種青黃等色，就是其廣泛解釋的修多羅部。如譬喻經中，譬如長者有一大宅
【English Translation】 English version: The ultimate meaning of Dependent Origination, virtuous conduct, and complete understanding. Gradual teachings should not be casually discussed. The meaning of the traces of the teachings is briefly stated thus.
Sevenfold Differentiation of the Meaning of the Three Pitakas (1. Explanation of Names, 2. Discernment of Characteristics, 3. Opening, Combining, Broadening, and Abbreviating, 4. Establishment and Institution, 5. Greatness, Smallness, Existence, and Non-existence, 6. Order of the Three Pitakas, 7. Distinguishing Breadth and Narrowness)
First, Explanation of Names. The 『Three Pitakas』 refer to Sūtra (discourses), Vinaya (discipline), and Abhidharma (higher knowledge). 『Sūtra』 (修多羅) is a Chinese term. Translators in this land (China) have rendered it in various ways. Some call it 『Law Root』 (法本), others translate it as 『Words of True Teaching』 (真說語言), some call it 『Agama Sutra』 (契經), and others translate it as 『Thread』 (綖). The reason people translate it as 『Scripture Root』 (經本) is probably based on the statements in the Renwang Sutra (仁王經) and the Śataśāstra (百論). Thus, in the Renwang Sutra, the Buddha tells the great king, 『Scripture Root, Gatha Scripture, and even treatises, all are thus.』 Because that scripture calls Sūtra 『Scripture Root,』 people stubbornly use this as the translated name. Also, in the Śataśāstra, its scripture root is called 『Sūtram』 (修妒路), or 『Scripture Root.』 People again stubbornly consider this the definitive translated name. This is probably naming the essence of the scripture according to its meaning, not a correct translation of the name. What is the original meaning? There are four original meanings: First, in relation to principle and teaching, the teaching is the root of the principle, so it is called 『Root.』 Second, within the teachings, in relation to scriptures and treatises, the scripture is the root of the treatise, so it is called 『Root.』 Third, within the scripture itself, there is inherently root and branch. 『Root』 has three meanings: First, the general is the root of the specific; second, the beginning is the root of the end; third, the abbreviated is the root of the expanded. What does this mean? Within Sūtra, there are three kinds of differences in meaning: First, the general Sūtra encompasses all twelve divisions of scripture, and none of them fail to become a single Sūtra. Therefore, the Nirvana Sutra (涅槃經) says, 『Beginning from 『Thus have I heard』 (如是) and ending with 『reverently practice』 (奉行), all of this is called Sūtra.』 Second, the specific Sūtra, within the aforementioned general Sūtra, divides into eleven categories, and those not included are still contained within Sūtra, called 『specific.』 Third, the abbreviated Sūtra, within the twelve divisions of scripture, initially briefly indicates everything, generally called Sūtra, and later extensively explains it, speaking of the twelve divisions. For example, saying 『color』 (色) is the fundamental abbreviated Sūtra division, and the eleven kinds of colors such as blue and yellow are its extensively explained Sūtra division. As in the parable scripture, like an elder having a large house
。即是喻說略修多羅。其宅朽等是其廣釋。譬喻經攝。如是一切。此三種中。總修多羅。望別十二。總為別本。故名為本。別修多羅。望彼祇夜重誦之偈。及望譬喻論議之經。初為后本。故名為本。望余非本。略修多羅。望廣十二。略為廣本。目之為本。四就論中。自有本末。有二種。一略為廣本。如迦旃延所作之論。與毗婆沙廣論為本。二廣為略本。如毗婆沙。與阿毗曇及雜心論以為本等。本義如是。彼仁王中。所云本者。就經以說總為別本。故名為本。初為后本略為廣本。亦名為本。彼百論中。就論以說略為廣本。故名為本。此等乃是。隨義傍翻。非正翻名。人復所以翻為直說。依成實論故為此釋。彼文說言。修多羅者。直說語言。人即執此。以為翻名。蓋乃是其辨釋之辭。非正翻名。訶梨跋摩。作論解釋十二部經。對彼祇夜伽陀偈經。故指序言修多羅者直說語言。如似說言熱者是火。豈是翻名。何故偏對祇夜伽陀。以此二種一向別故。人復所以翻名契經。依彼增一阿含序故。便作此釋。彼言。契經是第一藏。毗尼第二。毗曇第三。明知。契經是修多羅。又依雜心業品之文。彼文說言。斷律儀者。如契經品。乃其所指。是修多羅品。人即執此以為翻名。斯乃隨義。以名其經。非是翻名。以其聖教稱當人情契合法相
【現代漢語翻譯】 現代漢語譯本： 這就是用比喻來說明簡略的修多羅（Sutra，經）。其中宅院朽壞等是對此的詳細解釋。譬喻經包含在其中。像這樣的一切。在這三種之中，總修多羅相對於各個別部的十二部經來說，總體是各個別部的根本，所以稱為『本』。各個別部的修多羅，相對於祇夜（Geya，重頌）的偈頌，以及相對於譬喻論議的經來說，最初的是後者的根本，所以稱為『本』。相對於其餘的則不是根本。簡略的修多羅，相對於廣大的十二部經來說，簡略的是廣大的根本，因此稱之為『本』。 四、就論著中，自有根本和末端。有兩種情況：一是簡略的是廣大的根本，例如迦旃延（Katyayana）所作的論著，是《毗婆沙》（Vibhasa）廣大論著的根本。二是廣大的為簡略的根本，例如《毗婆沙》，是《阿毗曇》（Abhidhamma）以及《雜心論》等的根本。根本的含義就是這樣。在《仁王經》中所說的『本』，就經文來說，總體是各個別部的根本，所以稱為『本』。最初的是後者的根本，簡略的是廣大的根本，也稱為『本』。在《百論》中，就論著來說，簡略的是廣大的根本，所以稱為『本』。這些都是隨順意義的旁譯，不是正式的翻譯名稱。 有人又將修多羅翻譯為『直說』，依據《成實論》的緣故而作此解釋。該論的文句說：『修多羅，是直說的語言。』人們就執著於此，認為這是翻譯的名稱。這實際上是辨析解釋的言辭，不是正式的翻譯名稱。訶梨跋摩（Harivarman）作論解釋十二部經，針對祇夜伽陀（Geya-Gatha，重頌偈）經，所以指著序言說『修多羅是直說的語言』，就像說『熱的是火』一樣，難道這是翻譯名稱嗎？為什麼偏偏針對祇夜伽陀？因為這兩種經的體裁完全不同。有人又將修多羅翻譯為『契經』，依據《增一阿含經》的序言的緣故，就作此解釋。該序言說：『契經是第一藏，毗尼（Vinaya，律）是第二藏，毗曇是第三藏。』明明知道契經就是修多羅。又依據《雜心論》業品的文句，該文句說：『斷律儀者，如契經品。』那裡所指的，是修多羅品。人們就執著於此，認為這是翻譯的名稱。這乃是隨順意義，用以命名經文，不是翻譯名稱。因為聖教符合人們的情感，契合法的實相。
【English Translation】 English version: This is an analogy explaining the concise Sutra (Sutra, scripture). The decaying house, etc., are detailed explanations of it. The Avadana Sutra is included within. Like all of this. Among these three, the general Sutra, in relation to the twelve individual sections, is the root of each individual section, hence it is called 'root'. The individual Sutras, in relation to the Geya (Geya, repeated verses) and the Sutras of parables and discussions, the former is the root of the latter, hence it is called 'root'. In relation to the rest, it is not the root. The concise Sutra, in relation to the extensive twelve sections, the concise is the root of the extensive, hence it is called 'root'. Fourth, within treatises, there are inherently roots and branches. There are two situations: one is that the concise is the root of the extensive, for example, the treatise written by Katyayana (Katyayana) is the root of the extensive Vibhasa (Vibhasa) treatise. The second is that the extensive is the root of the concise, for example, the Vibhasa is the root of the Abhidhamma (Abhidhamma) and the Samyuktabhidharmahṛdayaśāstra, etc. The meaning of 'root' is like this. The 'root' mentioned in the Renwang Sutra, in terms of the scripture, the general is the root of each individual section, hence it is called 'root'. The former is the root of the latter, the concise is the root of the extensive, and it is also called 'root'. In the Shatashastra, in terms of treatises, the concise is the root of the extensive, hence it is called 'root'. These are all side translations according to the meaning, not formal translations of names. Some people also translate Sutra as 'direct speech', based on the Tattvasiddhiśāstra, hence this explanation is made. The sentence in that treatise says: 'Sutra is direct speech.' People then cling to this, thinking it is a translation of the name. This is actually a word of analysis and explanation, not a formal translation of the name. Harivarman (Harivarman) wrote a treatise explaining the twelve sections of scriptures, targeting the Geya-Gatha (Geya-Gatha, repeated verse) Sutra, so he pointed to the preface and said 'Sutra is direct speech', just like saying 'hot is fire', is this a translation of the name? Why specifically target Geya-Gatha? Because these two types of scriptures have completely different styles. Some people also translate Sutra as 'matching scripture', based on the preface of the Ekottara Agama Sutra, hence this explanation is made. The preface says: 'Matching scripture is the first collection, Vinaya (Vinaya, discipline) is the second, and Abhidhamma is the third.' It is clear that matching scripture is Sutra. Also, according to the sentence in the Karma section of the Samyuktabhidharmahṛdayaśāstra, the sentence says: 'Those who break the precepts, like the Matching Scripture section.' What is referred to there is the Sutra section. People then cling to this, thinking it is a translation of the name. This is following the meaning, using it to name the scripture, not a translation of the name. Because the holy teachings conform to people's feelings and match the true nature of the Dharma.
。從義立目。名之為契。此既方言。何用私情種種圖度。若正相翻名之為綖。何以得知。今此且以三門釋之。一準定方言。二以義解。三以文證。準方言者。外國之人。正名世人縫衣之綖。為修多羅。那得異翻。言義解者。諸法星蘿散周法界。所以次第顯理在世不墜不失。良以聖教貫穿故。爾貫法之能。如綖貫華。故名為綖。言文證者。如律中說。如種種華散置案上。風吹則落。何以故。無綖貫故。如是種種名種種性種種家出家。令佛法疾滅不久住。何以故。不以經教攝取法故。故目聖教以之為綖。佛法如華。所被眾生三業如案。造過非如風。由過滅法如華零落。若無言教記持彼法。法則隱滅。良以言教記持。在世人雖造過。法常不滅。以有此能故說如綖又雜心言。修多羅者。名曰結鬘。能貫諸法。貫法猶是綖之義也。言毗尼者。名別有四。一曰毗尼。二名木叉。三曰尸羅。四名為律。言毗尼者。是外國語。此翻名滅。外國說滅凡有三種。一者涅槃。二尼彌留陀。謂四諦中滅諦名也。三曰毗尼。此三何別。若通論之。體一名異。其猶眼目。外國之言。一法十名。此三即是十中數也。若別分之。非無差異。異相如何。涅槃彌留。當體立稱。是二何異。義釋有三第一義云。所滅不同。如涅槃釋。諸經火滅名為滅度。此即是
【現代漢語翻譯】 從意義上確立名稱，稱之為『契』（契經）。這只是各地的方言習慣，為何要用個人的主觀臆測來揣度呢？如果正確地翻譯，就應該叫做『綖』（線）。如何得知呢？現在暫且用三個方面來解釋它：一是依據既定的方言，二是根據意義來解釋，三是用經文來證明。 依據方言來說，外國之人，將世人縫衣服的線，正確地稱作『修多羅』（Sutra）。怎麼能隨意改變翻譯呢？ 從意義上解釋，諸法如星辰般散佈于整個法界，爲了次第顯現真理，使其在世間不至於墜落和消失，正是因為有聖教的貫穿作用。這種貫穿諸法的能力，就像用線貫穿花朵一樣，所以稱為『綖』。 從經文上證明，如《律藏》中所說：『如果將各種各樣的花散放在桌子上，風一吹就會掉落。為什麼呢？因為沒有用線貫穿的緣故。』 同樣，各種各樣不同出身、不同根性、不同家族的人出家，會使得佛法迅速衰敗，不能長久住世。為什麼呢？因為沒有用經教來攝取和規範他們的行為的緣故。所以將聖教稱為『綖』。 佛法就像花朵，所覆蓋的眾生的身、口、意三業就像桌子，所造的罪過就像風。由於罪過而導致佛法衰滅，就像花朵凋零飄落。如果沒有言教來記錄和保持這些法，那麼這些法就會隱沒消失。正是因為有言教的記錄和保持，即使世人造作罪過，佛法也不會輕易滅亡。因為有這樣的作用，所以說它像線一樣。 另外，《雜心論》中說：『修多羅』（Sutra），名為『結鬘』（結成花鬘），能夠貫穿諸法。貫穿諸法的意義，與『綖』的意義相同。 說到『毗尼』（Vinaya，戒律），有四個不同的名稱：一是『毗尼』，二是『木叉』（解脫），三是『尸羅』（戒），四是『律』。 『毗尼』是外國語，翻譯成漢語是『滅』的意思。外國所說的『滅』，總共有三種：一是『涅槃』（Nirvana，寂滅），二是『尼彌留陀』（止息），指的是四聖諦中的滅諦。三是『毗尼』。這三種有什麼區別呢？如果從總體上來說，它們的本體相同，只是名稱不同，就像眼睛和眼珠一樣。外國的語言習慣，一個法有十個名稱，這三個就是十個名稱中的一部分。如果分別來說，並非沒有差異。差異在哪裡呢？『涅槃』和『彌留』，是根據本體來命名的。 這二者有什麼不同呢？從意義上解釋有三種：第一種意義是，所滅的對象不同。比如解釋『涅槃』時，諸經中說火焰熄滅稱為滅度，這指的是...
【English Translation】 Establishing names based on meaning is called 'Khe' (Sutra). This is just a local dialect habit, why use personal subjective speculation to guess? If translated correctly, it should be called 'Sutra' (thread). How do we know this? Now, let's explain it in three aspects: first, based on established dialects; second, based on meaning; and third, based on scriptural evidence. According to dialects, foreigners correctly call the thread used by people to sew clothes 'Sutra'. How can the translation be changed arbitrarily? Interpreting from the meaning, all dharmas are scattered like stars throughout the entire Dharma Realm. In order to gradually reveal the truth and prevent it from falling and disappearing in the world, it is precisely because of the penetrating effect of the Holy Teachings. This ability to penetrate all dharmas is like threading flowers with a thread, so it is called 'Sutra'. Proving from the scriptures, as stated in the 'Vinaya Pitaka': 'If various flowers are scattered on a table, they will fall when the wind blows. Why? Because they are not strung together with thread.' Similarly, people from various backgrounds, natures, and families who become monks will cause the Dharma to decline rapidly and not last long in the world. Why? Because they are not taken and regulated by the teachings of the scriptures. Therefore, the Holy Teachings are called 'Sutra'. The Dharma is like a flower, and the three karmas of sentient beings covered by it are like a table, and the sins committed are like the wind. The destruction of the Dharma due to sins is like the withering and falling of flowers. If there are no verbal teachings to record and maintain these dharmas, then these dharmas will disappear. It is precisely because of the recording and maintenance of verbal teachings that even if people commit sins, the Dharma will not easily perish. Because it has this effect, it is said to be like a thread. In addition, the 'Samayukta-hrdaya-sastra' says: 'Sutra' is called 'Garland', which can penetrate all dharmas. The meaning of penetrating all dharmas is the same as the meaning of 'Sutra'. Speaking of 'Vinaya', there are four different names: one is 'Vinaya', two is 'Moksha' (liberation), three is 'Sila' (precept), and four is 'Law'. 'Vinaya' is a foreign word, and its translation into Chinese means 'extinction'. There are three types of 'extinction' mentioned in foreign countries: one is 'Nirvana', two is 'Ni mi liu tuo' (cessation), which refers to the cessation truth in the Four Noble Truths. The third is 'Vinaya'. What is the difference between these three? If speaking in general, their essence is the same, but their names are different, just like the eyes and the eyeballs. In foreign languages, one dharma has ten names, and these three are part of the ten names. If speaking separately, it is not without differences. Where is the difference? 'Nirvana' and 'Mi liu', are named according to the essence. What is the difference between these two? There are three interpretations in terms of meaning: the first meaning is that the objects to be extinguished are different. For example, when explaining 'Nirvana', the extinguishing of flames in the scriptures is called extinction, which refers to...
其彌留陀滅。離諸覺觀稱曰涅槃。第二釋云。通局有異。涅槃之滅。偏據滿處。尼彌留陀滅義通因果。是故滅諦有滅皆收。第三釋云。通別以分。隨事別滅。說為涅槃。通相三滅名尼留陀。約對品異名為事別盡止妙出四義。寬通名為通相。此二雖異。當體是滅。若論毗尼。體非是滅。有為行德。能有所滅。故名為滅。又能證得寂滅之果。故說為滅。何故戒行名曰毗尼。有其兩義。一者戒行能滅業非。故稱為滅。二能得彼究竟滅果。故說名滅。何故律教得名毗尼。亦有兩義。一能詮于毗尼之行。從其所詮故號毗尼。二能生於毗尼行德。從其所生故稱毗尼。言木叉者。此名解脫。解脫有二。一者無為二者有為。無為解脫直名木叉。有為解脫名毗木叉。是故相續解脫經言。涅槃解脫名為木叉。五分法身有為解脫。名毗木叉。何故戒行名為解脫。有其兩義。一者戒行。能免業非。故名解脫。二能得彼解脫之果。故名解脫。是以經言。戒是正順解脫之本。故名波羅提木叉也。何故律教名為解脫。釋有兩義。一能詮于解脫行德。故名解脫。二能生於解脫行德。故名解脫。言尸羅者。此名清涼。亦名為戒。三業炎非焚燒行人。事等如熱。戒能防息。故名清涼。清涼之名。正翻彼也。以能防禁故。名為戒。何故律教名之為戒。亦有兩義
【現代漢語翻譯】 其彌留陀滅（Nimi留陀滅，指煩惱止息）。離諸覺觀稱曰涅槃（Nirvana，指解脫）。第二種解釋是，通和局有差異。涅槃的滅，偏重於圓滿之處。尼彌留陀滅的意義貫通因果。因此，滅諦所包含的滅都包括在內。第三種解釋是，通過通和別來區分。隨事而有的個別滅，稱為涅槃。貫通一切的三種滅稱為尼留陀。針對不同的品類，有事盡、止妙、出等四種意義。寬泛貫通的稱為通相。這兩種雖然不同，但本體都是滅。如果討論毗尼（Vinaya，指戒律），其本體不是滅，而是有為的修行功德，能夠使某些事物滅除，因此稱為滅。又因為能夠證得寂滅的果報，所以說為滅。為什麼戒行稱為毗尼？有兩種含義。一是戒行能夠滅除業障過失，所以稱為滅。二是能夠獲得究竟的滅的果報，所以稱為滅。為什麼律教得名毗尼？也有兩種含義。一是能夠詮釋毗尼的修行，從其所詮釋的內容而稱為毗尼。二是能夠產生毗尼的修行功德，從其所產生的結果而稱為毗尼。言木叉（Moksha，指解脫）者，此名解脫。解脫有兩種，一是無為解脫，二是有為解脫。無為解脫直接稱為木叉。有為解脫稱為毗木叉。因此，《相續解脫經》說，涅槃解脫稱為木叉，五分法身有為解脫，稱為毗木叉。為什麼戒行稱為解脫？有兩種含義。一是戒行能夠免除業障過失，所以稱為解脫。二是能夠獲得解脫的果報，所以稱為解脫。因此經書上說，戒是真正順應解脫的根本，所以稱為波羅提木叉（Pratimoksha，指別解脫戒）。為什麼律教稱為解脫？有兩種解釋。一是能夠詮釋解脫的修行功德，所以稱為解脫。二是能夠產生解脫的修行功德，所以稱為解脫。言尸羅（Shila，指戒）者，此名清涼，也稱為戒。身口意三業的煩惱像火焰一樣焚燒修行人，就像酷熱一樣。戒能夠防止和止息這些煩惱，所以稱為清涼。清涼這個名稱，正是翻譯了它的含義。因為能夠防止和禁制，所以稱為戒。為什麼律教稱之為戒？也有兩種含義。
【English Translation】 The cessation of Nimi留陀滅 (Nimi留陀滅, referring to the cessation of afflictions). Being apart from all perceptions and observations is called Nirvana (Nirvana, referring to liberation). The second explanation is that there are differences in generality and specificity. The cessation of Nirvana focuses on the state of perfection. The meaning of the cessation of Nimi留陀滅 encompasses both cause and effect. Therefore, all cessations included in the Truth of Cessation are included. The third explanation is to distinguish through generality and particularity. The individual cessation that occurs with each event is called Nirvana. The three cessations that encompass everything are called Ni留陀. Regarding different categories, there are four meanings: the exhaustion of events, cessation and subtlety, and emergence. What is broadly encompassing is called the general characteristic. Although these two are different, their essence is cessation. If we discuss Vinaya (Vinaya, referring to discipline), its essence is not cessation, but the meritorious virtue of conditioned practice, which can cause certain things to cease, therefore it is called cessation. Furthermore, because one can attain the fruit of tranquil cessation, it is said to be cessation. Why are precepts and conduct called Vinaya? There are two meanings. First, precepts and conduct can eliminate karmic obstacles and faults, so it is called cessation. Second, one can obtain the ultimate fruit of cessation, so it is called cessation. Why is the teaching of the precepts called Vinaya? There are also two meanings. First, it can explain the practice of Vinaya, and it is called Vinaya from what it explains. Second, it can generate the meritorious virtue of Vinaya practice, and it is called Vinaya from what it generates. The term Moksha (Moksha, referring to liberation) means liberation. There are two types of liberation: unconditioned liberation and conditioned liberation. Unconditioned liberation is directly called Moksha. Conditioned liberation is called Vimoksha. Therefore, the 'Sutra of Continuous Liberation' says that Nirvana liberation is called Moksha, and the conditioned liberation of the five aggregates of the Dharma body is called Vimoksha. Why are precepts and conduct called liberation? There are two meanings. First, precepts and conduct can avoid karmic obstacles and faults, so it is called liberation. Second, one can obtain the fruit of liberation, so it is called liberation. Therefore, the scriptures say that precepts are the root that truly accords with liberation, so it is called Pratimoksha (Pratimoksha, referring to individual liberation precepts). Why is the teaching of the precepts called liberation? There are two explanations. First, it can explain the meritorious virtue of liberation practice, so it is called liberation. Second, it can generate the meritorious virtue of liberation practice, so it is called liberation. The term Shila (Shila, referring to precepts) means coolness, and it is also called precepts. The afflictions of body, speech, and mind burn practitioners like flames, just like intense heat. Precepts can prevent and stop these afflictions, so it is called coolness. The name coolness is precisely a translation of its meaning. Because it can prevent and restrain, it is called precepts. Why is the teaching of the precepts called precepts? There are also two meanings.
。一詮戒行。故說為戒。二能生戒。故說為戒。所言律者。是外國名優婆羅叉。此翻名律。解釋有二。一就教論。二就行辨。若當就教詮量名律。若當就行調伏名律。毗尼之教。詮此律行。故稱為律。又生律行。故複名律。阿毗曇者。名別有四。一名優婆提舍。二名阿毗曇。三名摩德勒伽。亦云摩多羅迦。此正一名。傳之音異。四名摩夷。優婆提舍。此正名論。論諸法故。阿毗曇者。此方正翻。名無比法。阿謂無也。毗謂比也。曇摩名法。解釋有二。一就教論。二據行辨。言就教者。三藏之中毗曇最。為分別中勝。故曰無比。言就行者。毗曇詮慧。慧行最勝故曰無比。毗曇之教。詮此勝行。故名無比。又能生彼無比之慧。故曰無比。摩德勒伽。此方正翻。名行境界。辨彰行儀。起行所依。名行境界。言摩夷者。此名行母。辨詮行法。能生行故。名為行母。與前境界。其義相似。此三之中。各有苞含蘊積名藏。三藏名義。略之粗爾。
第二門中。言體性者。三藏皆用教法為體。何者是教。音聲字句。與法相應。是其教也。聲是聲入。三聚法中色法所收。名字句等。諸論不同。依如毗曇。是其法入。三聚法中。非色非心不相應攝名字句等三種。何別長短屈曲高下之法。說之為字。攝字表法。說以為名。拘攣名字。共
【現代漢語翻譯】 現代漢語譯本 一、詮釋戒行，所以稱之為『戒』（Śīla，道德規範）。二、能夠產生戒行，所以稱之為『戒』。 所說的『律』（Vinaya，戒律）是外國語『優婆羅叉』（Upalakṣa）的音譯，翻譯成漢語就是『律』。解釋有兩種：一是從教義上來說，二是從行為上辨別。如果從教義上衡量，就稱為『律』；如果從行為上調伏，也稱為『律』。毗尼（Vinaya）的教義，詮釋這種律行，所以稱為『律』。又因為能產生律行，所以又稱為『律』。 『阿毗曇』（Abhidharma，論藏）這個名稱有四個別名：一名『優婆提舍』（Upadeśa），二名『阿毗曇』，三名『摩德勒伽』（Mātṛkā），也說『摩多羅迦』（Mātaraka），這才是正確的名稱，只是傳譯的音不同。四名『摩夷』（Māyī）。『優婆提舍』，正確的翻譯是『論』，因為論述諸法。『阿毗曇』，用漢語準確翻譯，名為『無比法』。『阿』（a）意思是『無』，『毗』（bhi）意思是『比』，『曇摩』（dharma）意思是『法』。解釋有兩種：一是從教義上來說，二是從行為上辨別。從教義上說，在三藏（Tripiṭaka）之中，阿毗曇最為殊勝，在分別諸法中最為優勝，所以稱為『無比』。從行為上說，阿毗曇詮釋智慧，智慧之行最為殊勝，所以稱為『無比』。阿毗曇的教義，詮釋這種殊勝之行，所以名為『無比』。又因為能產生這種無比的智慧，所以稱為『無比』。 『摩德勒伽』，用漢語準確翻譯，名為『行境界』，辨別彰顯行為的規範，是發起行為所依據的基礎，所以名為『行境界』。『摩夷』，意思是『行母』，辨別詮釋行為的方法，能夠產生行為，所以名為『行母』。與前面的『境界』，意義相似。 這三者之中，各自包含蘊藏，所以稱為『藏』（Piṭaka）。三藏的名稱和意義，大致就是這樣。 第二部分，關於體性，三藏都以教法為體性。什麼是教法呢？就是音聲、字句，與佛法相應的，就是教法。音聲屬於聲入（Śabdāyatana），在三聚法（三類法，即色法、心法、非色非心法）中屬於色法所攝。名字、句等，各論的說法不同。依照阿毗曇的說法，屬於法入（Dharmāyatana），在三聚法中屬於非色非心不相應法所攝。名字、句等三種的區別是什麼呢？長短、屈曲、高下等現象，稱之為『字』。用字來表達法義，稱之為『名』。將名字組合在一起，共同...
【English Translation】 English version Firstly, it elucidates moral conduct, hence it is called 『Śīla』 (precepts, moral discipline). Secondly, it can generate moral conduct, hence it is called 『Śīla』. The so-called 『Vinaya』 (discipline) is the transliteration of the foreign term 『Upalakṣa』, which translates to 『discipline』 in Chinese. There are two interpretations: one from the perspective of doctrine, and the other from the perspective of behavior. If measured from the perspective of doctrine, it is called 『Vinaya』; if it is about taming behavior, it is also called 『Vinaya』. The teachings of Vinaya elucidate this disciplined conduct, hence it is called 『Vinaya』. Moreover, because it can generate disciplined conduct, it is again called 『Vinaya』. The name 『Abhidharma』 (doctrinal commentaries) has four other names: first, 『Upadeśa』; second, 『Abhidharma』; third, 『Mātṛkā』, also called 『Mātaraka』, which is the correct name, only the transliteration sounds different. Fourth, 『Māyī』. 『Upadeśa』 is correctly translated as 『treatise』, because it discusses all dharmas. 『Abhidharma』, accurately translated into Chinese, is called 『Unequaled Dharma』. 『A』 means 『no』, 『bhi』 means 『compare』, and 『dharma』 means 『law』. There are two interpretations: one from the perspective of doctrine, and the other from the perspective of behavior. From the perspective of doctrine, among the Tripiṭaka, Abhidharma is the most supreme, and the most excellent in distinguishing dharmas, hence it is called 『Unequaled』. From the perspective of behavior, Abhidharma elucidates wisdom, and the practice of wisdom is the most supreme, hence it is called 『Unequaled』. The teachings of Abhidharma elucidate this supreme practice, hence it is called 『Unequaled』. Moreover, because it can generate this unequaled wisdom, it is called 『Unequaled』. 『Mātṛkā』, accurately translated into Chinese, is called 『Realm of Practice』, distinguishing and manifesting the norms of behavior, and is the basis upon which practice arises, hence it is called 『Realm of Practice』. 『Māyī』 means 『Mother of Practice』, distinguishing and elucidating the methods of behavior, and can generate behavior, hence it is called 『Mother of Practice』. It has a similar meaning to the aforementioned 『Realm』. Among these three, each contains and conceals, hence they are called 『Piṭaka』 (basket). The names and meanings of the Tripiṭaka are roughly as such. In the second section, regarding the nature, all three Piṭakas take the teachings as their nature. What are the teachings? They are sounds, words, and sentences that correspond to the Dharma, these are the teachings. Sound belongs to Śabdāyatana (sense base of sound), and is included in the form aggregate among the three aggregates (form, mind, neither form nor mind). The names and sentences are described differently in various treatises. According to Abhidharma, they belong to Dharmāyatana (sense base of mental objects), and are included in the non-form, non-mind, non-associated dharmas among the three aggregates. What is the difference between names and sentences? Phenomena such as length, curvature, height, and lowness are called 『words』. Using words to express the meaning of the Dharma is called 『name』. Combining names together, jointly...
相屬著。以成文頌。說之為句。直說音聲。表法便足。何用字等。若直音聲。不與字法和合相忘。不成言語。與風鈴等音聲無別。要與字合方成言語。雖與字合得成言語。若當不與名法相應。不得以此表呼前法。良以與彼名法相應故曰表法。雖得表法。若當不與句法相應。名字分散不成文頌。良以與彼句法相應故。攝字等得成文頌偈句差別。依如成實不相應品。廣非前義。彼論不說聲外別有非色非心字等可得。彼說字等。是其聲性。即彼聲上表召之業。說為字等。理不相離。聲恒是實。字等恒假。其猶色與色業之別。當體是色。色上相續動作是業。色性恒實。業恒是假。以此類彼義在可知。不勞說其韻數多少。此三何別。即就聲上。音韻屈曲。說之為字。召法曰名。眾多名字。說以為句。大乘法中所立字等相同成字。故地持論云。字者所謂惡阿等音。不說聲外別有非色非心字等。又大智論句義品云。天竺語法。眾字成語。眾語成句。字句語等。增減為異。即聲為語。字等與語。增減為異。寧得異聲。三藏體性。略辨如是。
第三門中。廣略不定。或說為一。所謂一切三藏之法。通名內論。或分為二。謂經與論。一切本教。通說為經。隨順釋者。斯名為論。若隨人別亦分為二。謂聲聞藏及菩薩藏。或分為三。三有
【現代漢語翻譯】 現代漢語譯本：相互關聯。用成文的頌歌來說明，就形成了句子。直接表達音聲，能夠表達佛法就足夠了，為什麼還要用文字等呢？如果只是直接的音聲，不與文字的法則相互結合，相互遺忘，就不能構成語言。這與風鈴等的聲音沒有區別。一定要與文字結合才能成為語言。雖然與文字結合能夠成為語言，如果不能與名稱所代表的法相應，就不能用它來表達或稱呼之前的法。正因為與那個名稱所代表的法相應，所以才說是表達佛法。即使能夠表達佛法，如果不能與句子的法則相應，那麼文字就會分散，不能構成成文的頌歌。正因為與那個句子的法則相應，所以攝取文字等才能構成成文的頌歌、偈句的差別。依照《成實論》的『不相應品』，廣泛地否定了之前的觀點。該論典沒有說在聲音之外另有非色非心的文字等可以獲得。它說文字等是聲音的性質，即在那個聲音上表達、召喚的作用，稱為文字等。道理上不能分離，聲音始終是真實的，文字等始終是虛假的。這就像色與色的作用的區別。本體是色，色上相續的動作是作用。色的性質始終是真實的，作用始終是虛假的。用這個來類比，其中的含義就可以理解了。不必說它的韻律數量多少。這三者有什麼區別呢？就在聲音上，音韻的屈曲，稱為文字。召喚法稱為名。眾多的名字，稱為句子。大乘佛法中所建立的文字等，與組成文字相同。《地持論》說：『字，就是所謂的惡阿等音。』沒有說在聲音之外另有非色非心的文字等。又《大智度論·句義品》說：『天竺的語法，眾多文字組成語言，眾多語言組成句子。文字、句子、語言等，增減而不同。』即聲音就是語言，文字等與語言，增減而不同，怎麼能是不同的聲音呢？三藏的體性，簡略地辨別如上所述。 第三門中，廣略不定。或者說為一，所謂一切三藏之法，通名內論。或者分為二，謂經與論。一切根本的教法，通稱為經。隨順解釋的，就稱為論。如果隨人來區分，也可以分為二，即聲聞藏及菩薩藏。或者分為三，三有
【English Translation】 English version: They are interconnected. Using a well-composed verse to explain it forms a sentence. Directly expressing sound is sufficient to convey the Dharma; why use letters, etc.? If it's just direct sound, without combining and interrelating with the rules of letters, it cannot form language. It's no different from the sound of wind chimes, etc. It must combine with letters to become language. Although combining with letters can form language, if it doesn't correspond to the Dharma represented by the name, it cannot be used to express or call upon the previous Dharma. It's precisely because it corresponds to that Dharma represented by the name that it's said to express the Dharma. Even if it can express the Dharma, if it doesn't correspond to the rules of sentences, then the letters will be scattered and cannot form a well-composed verse. It's precisely because it corresponds to that rule of sentences that taking in letters, etc., can form the differences in well-composed verses and gathas (verses). According to the 'Non-Correspondence' chapter of the Satyasiddhi Shastra (Treatise on the Completion of Truth), it extensively negates the previous view. That treatise doesn't say that apart from sound, there are other non-form, non-mind letters, etc., that can be obtained. It says that letters, etc., are the nature of sound, that is, the function of expressing and summoning on that sound, which is called letters, etc. In principle, they cannot be separated; sound is always real, and letters, etc., are always provisional. This is like the difference between form and the function of form. The substance is form, and the continuous action on form is function. The nature of form is always real, and the function is always provisional. Using this analogy, the meaning can be understood. There's no need to talk about its rhythm and number. What's the difference between these three? It's just on the sound, the inflection of the rhythm, which is called letters. Summoning the Dharma is called name. Many names are called sentences. The letters, etc., established in Mahayana Buddhism are the same as those that form letters. The Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 'Letters are the sounds such as a and ah.' It doesn't say that apart from sound, there are other non-form, non-mind letters, etc. Also, the 'Meaning of Sentences' chapter of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'In Indian grammar, many letters form words, and many words form sentences. Letters, sentences, words, etc., differ by increase and decrease.' That is, sound is language, and letters, etc., differ from language by increase and decrease; how can they be different sounds? The nature of the Tripitaka (Three Baskets), is briefly distinguished as above. In the third section, the scope is indefinite. Sometimes it's said to be one, that is, all the Dharma of the Tripitaka is generally called Inner Treatises. Sometimes it's divided into two, namely Sutras (discourses) and Shastras (treatises). All fundamental teachings are generally called Sutras. Those that explain in accordance with them are called Shastras. If distinguished by person, it can also be divided into two, namely the Sravaka Pitaka (Basket of Hearers) and the Bodhisattva Pitaka (Basket of Bodhisattvas). Or it can be divided into three, the three existences
三門。一三藏分別。謂修多羅毗尼毗曇。二三乘分別。所謂一切三乘法也。三隨大小漸頓分別。所謂局教漸教頓教。一切小法。名為局教。大從小入名為漸教。大不從小名為頓教。或分為四。四有兩門。一修多羅毗尼毗曇及以雜藏。分為四種。三學別論。即以為三。三學雜說。名為雜藏。二隨人分四。所謂三乘凡夫法也。或分為五。謂修多羅毗尼毗曇雜藏及與菩薩藏也。前四小乘。后一大乘。或分為六。大乘三藏小乘亦三。或分為八。小乘之中有修多羅毗尼毗曇及與雜藏。大乘亦爾。或分十二。謂十二部。如地持說。大乘之中唯一方廣。小乘十一。大小通論。故有十二。大小隱顯。備如十二部經中釋。或分十八。小乘有九。大乘亦爾。小乘九者。十二部中。除彼授記無問自說及以方廣。大乘九者。十二部中。除彼因緣譬喻論義。大小各九。故有十八。有無所以。廣如十二部經中釋。或復分為二十四部。大乘十二。小乘亦爾。或復分為八萬四千。隨別廣論。數別難窮。開合之義。略辨如是。
第四門中。差別有三。一隨教本末。二約法辨異。三就行以分。言本末者。經律是本。論是其末。但就本中。經律兩分。末中亦二。所謂毗曇摩德勒伽。泛釋法相名阿毗曇。辨宣行儀名摩德勒伽。亦云摩夷。以生行故。本末如
【現代漢語翻譯】 現代漢語譯本 三門：一、三藏分別，即修多羅（經）、毗尼（律）、毗曇（論）。二、三乘分別，即一切三乘之法。三、隨大小漸頓分別，即局教、漸教、頓教。一切小法，名為局教；從大從小入，名為漸教；從大不從小入，名為頓教。或分為四。四有兩門：一、修多羅、毗尼、毗曇及雜藏，分為四種。三學（戒定慧）分別論述，即為三藏；三學雜說，名為雜藏。二、隨人分四，即所謂三乘凡夫之法。或分為五，即修多羅、毗尼、毗曇、雜藏及菩薩藏。前四為小乘，后一為大乘。或分為六，大乘三藏，小乘亦三藏。或分為八，小乘之中有修多羅、毗尼、毗曇及雜藏，大乘亦如此。或分為十二，即十二部經，如《地持經》所說。大乘之中唯有方廣經，小乘有十一。大小乘通論，故有十二部。大小乘隱顯，詳見十二部經中的解釋。或分為十八，小乘有九，大乘亦九。小乘九者，十二部經中，除去授記、無問自說及方廣經。大乘九者，十二部經中，除去因緣、譬喻、論議。大小乘各九，故有十八。有無的緣由，詳見十二部經中的解釋。或又分為二十四部，大乘十二，小乘亦十二。或又分為八萬四千，隨類別廣泛論述，數量差別難以窮盡。開合之義，略作辨析如上。
第四門中，差別有三：一、隨教本末；二、約法辨異；三、就行以分。言本末者，經律是本，論是其末。但就本中，經律兩分。末中亦二，即毗曇（Abhidhamma）和摩德勒伽（Matrika）。泛泛解釋法相，名為阿毗曇（Abhidhamma）；辨明宣揚行儀，名為摩德勒伽（Matrika），也稱為摩夷（Mayi），以生起行為之故。本末如是。
【English Translation】 English version There are three categories: 1. The distinction of the Three Pitakas (Tripitaka), namely Sutra (teachings), Vinaya (discipline), and Abhidhamma (philosophy). 2. The distinction of the Three Vehicles (Triyana), referring to all the teachings of the Three Vehicles. 3. The distinction according to gradual and sudden teachings, based on the scope of the teachings, namely limited teachings, gradual teachings, and sudden teachings. All lesser teachings are called limited teachings; entering the greater from the lesser is called gradual teachings; entering the greater without starting from the lesser is called sudden teachings. Or they can be divided into four. There are two aspects to this fourfold division: 1. Sutra, Vinaya, Abhidhamma, and Miscellaneous Pitaka, divided into four types. When the three learnings (sila, samadhi, prajna) are discussed separately, they are the three pitakas; when the three learnings are discussed together, it is called the Miscellaneous Pitaka. 2. Divided into four according to people, referring to the teachings for ordinary beings of the Three Vehicles. Or they can be divided into five, namely Sutra, Vinaya, Abhidhamma, Miscellaneous Pitaka, and Bodhisattva Pitaka. The first four belong to the Hinayana (Small Vehicle), and the last one belongs to the Mahayana (Great Vehicle). Or they can be divided into six, with three pitakas for the Mahayana and three for the Hinayana. Or they can be divided into eight, with Sutra, Vinaya, Abhidhamma, and Miscellaneous Pitaka in the Hinayana, and the same in the Mahayana. Or they can be divided into twelve, namely the twelve divisions of scriptures, as described in the Bodhisattvabhumi Sutra. In the Mahayana, there is only Vaipulya (extensive) Sutra; in the Hinayana, there are eleven. Considering both the Great and Small Vehicles, there are twelve. The hidden and manifest aspects of the Great and Small Vehicles are explained in detail in the twelve divisions of scriptures. Or they can be divided into eighteen, with nine in the Hinayana and nine in the Mahayana. The nine in the Hinayana are the twelve divisions of scriptures, excluding Vyakarana (prophecies), Udanas (inspired utterances), and Vaipulya (extensive) Sutra. The nine in the Mahayana are the twelve divisions of scriptures, excluding Nidana (causation), Avadana (parables), and Upadesa (instructions). Each has nine, hence eighteen. The reasons for their existence or non-existence are explained in detail in the twelve divisions of scriptures. Or they can be further divided into twenty-four divisions, with twelve in the Mahayana and twelve in the Hinayana. Or they can be further divided into eighty-four thousand, with countless distinctions when discussed extensively according to categories. The meaning of opening and closing is briefly analyzed as above.
In the fourth category, there are three distinctions: 1. According to the root and branches of the teachings; 2. Differentiating based on the Dharma; 3. Dividing based on practice. Regarding root and branches, Sutras and Vinaya are the root, and Shastras (treatises) are the branches. Within the root, Sutras and Vinaya are divided into two. There are also two in the branches, namely Abhidhamma (Abhidhamma) and Matrika (Matrika). Broadly explaining the characteristics of the Dharma is called Abhidhamma; clarifying and propagating conduct and rituals is called Matrika, also known as Mayi, because it gives rise to practice. Such are the root and branches.
是。于中隨義分別有三。一化教所說。名修多羅。行教所說。名曰毗尼。泛宣理事因果是非。是化教也。辨彰行儀。是行教也。就彼末中釋修多羅。名阿毗曇。解毗尼者。名摩德勒伽。亦名摩夷。第二就彼化行兩教。集善義邊。名修多羅。化行兩教離惡義邊。名曰毗尼。釋此二中。所有化教。名阿毗曇。釋此二中。所有行教。名摩德勒伽。第三直取集善行教。為修多羅。離惡行教。名曰毗尼。於此二中。泛爾分別止作之義。為生物解。名曰毗曇辨其修相。為起行心。名摩德勒伽(此一門竟)。
言約法者。如彼相續解脫經說。三藏皆是如來本教。于中隨法分為三種。若言聞法歸依三寶。修習諸行。如是之義。名修多羅。分別一切戒行輕重。持犯得失。如是之義。名曰毗尼。分別一切情理虛實諸諦差別因緣法相五明處等無量義門。名阿毗曇(此二門竟)。
言就行者。行別有三。謂戒定慧。詮定之教。名修多羅。詮戒之教。名曰毗尼。詮慧之教。名阿毗曇。三藏之中。皆明三學。何故如是別配三行。毗婆沙中。釋有兩義。一以義分。隨彼一切聖教之中。詮定之義。斯皆攝之為修多羅。詮戒之義。以為毗尼。詮慧之義。判為毗曇。第二隱顯互相助成。修多羅中。雖明戒慧。助成定行。毗尼藏中。雖明定慧。助
【現代漢語翻譯】 現代漢語譯本：是的。關於其中的意義，分別有三種分類。第一種是化教（Hua Jiao）所說的，名為修多羅（Sutra，經）。行教（Xing Jiao）所說的，名叫毗尼（Vinaya，律）。廣泛宣揚事理、因果、是非，這是化教。辨明彰顯行爲規範，這是行教。在這些經律的末尾解釋修多羅，名為阿毗曇（Abhidhamma，論）。解釋毗尼的，名叫摩德勒伽（Matrika，母論），也叫摩夷（Moyi）。 第二種是就化教和行教兩方面而言，聚集善義的部分，名為修多羅。化教和行教遠離惡義的部分，名叫毗尼。解釋這兩者之中所有化教的部分，名為阿毗曇。解釋這兩者之中所有行教的部分，名叫摩德勒伽。 第三種是直接選取聚集善行的教義，作為修多羅。遠離惡行的教義，名叫毗尼。在這兩者之中，泛泛地分別止惡和作善的意義，爲了使眾生理解，名為毗曇（Pitaka）。辨明其修行的相狀，爲了生起修行的心，名叫摩德勒伽（Matrika）。（這一門結束）
說到依據法來分類，如《相續解脫經》（Xiangxu Jietuo Jing）所說，三藏（San Zang）都是如來（Rulai）的根本教義。其中依據法分為三種。如果說聽聞佛法、皈依三寶（San Bao）、修習各種行為，這樣的意義，名叫修多羅。分別一切戒律行為的輕重、持犯得失，這樣的意義，名叫毗尼。分別一切情理、虛實、諸諦差別、因緣法相、五明處（Wu Ming Chu）等無量義門，名叫阿毗曇。（這一門結束）
說到依據修行來分類，修行的類別有三種，即戒（Jie）、定（Ding）、慧（Hui）。詮釋定的教義，名叫修多羅。詮釋戒的教義，名叫毗尼。詮釋慧的教義，名叫阿毗曇。三藏之中，都闡明三學（San Xue），為什麼這樣分別對應三種修行呢？《毗婆沙》（Pipo Sha）中，解釋有兩種意義。第一種是依據意義來劃分，在一切聖教之中，詮釋定的意義，都歸納為修多羅。詮釋戒的意義，作為毗尼。詮釋慧的意義，判定為阿毗曇。第二種是隱顯互相輔助成就，修多羅中，雖然闡明戒和慧，是爲了輔助成就定行。毗尼藏中，雖然闡明定和慧，是爲了輔助
【English Translation】 English version: Yes. Regarding the meanings within them, there are three classifications. The first is what is spoken in the Teaching of Transformation (Hua Jiao), called Sutra (Xiuduo Luo, scriptures). What is spoken in the Teaching of Practice (Xing Jiao), is called Vinaya (Pini, rules of discipline). Broadly proclaiming principles, causes and effects, right and wrong, this is the Teaching of Transformation. Clearly distinguishing behavioral norms, this is the Teaching of Practice. At the end of these Sutras and Vinayas, explaining the Sutras is called Abhidhamma (Apidan, philosophical treatises). Explaining the Vinaya is called Matrika (Modelejia, matrix), also called Moyi. The second is with respect to both the Teaching of Transformation and the Teaching of Practice, the part that gathers good meanings is called Sutra. The part of the Teaching of Transformation and the Teaching of Practice that is apart from evil meanings is called Vinaya. Explaining all the Teaching of Transformation within these two is called Abhidhamma. Explaining all the Teaching of Practice within these two is called Matrika. The third is directly selecting the teachings that gather good practices as Sutra. The teachings that are apart from evil practices are called Vinaya. Within these two, generally distinguishing the meanings of ceasing evil and doing good, in order to make beings understand, is called Pitaka (Pitan). Clearly distinguishing the characteristics of its practice, in order to arouse the mind of practice, is called Matrika. (This section ends)
Speaking of classifying according to the Dharma, as the 'Sutra of Continuous Liberation' (Xiangxu Jietuo Jing) says, the Three Baskets (San Zang) are all the fundamental teachings of the Tathagata (Rulai). Among them, according to the Dharma, they are divided into three types. If it is said that hearing the Dharma, taking refuge in the Three Jewels (San Bao), and practicing various behaviors, such meaning is called Sutra. Distinguishing the severity of all precepts and behaviors, the gains and losses of upholding or violating them, such meaning is called Vinaya. Distinguishing all emotions, principles, truth and falsehood, the differences of all truths, the characteristics of the law of causes and conditions, the Five Sciences (Wu Ming Chu), and countless meanings, is called Abhidhamma. (This section ends)
Speaking of classifying according to practice, there are three types of practice, namely Precepts (Jie), Concentration (Ding), and Wisdom (Hui). The teachings that explain concentration are called Sutra. The teachings that explain precepts are called Vinaya. The teachings that explain wisdom are called Abhidhamma. Within the Three Baskets, all three learnings (San Xue) are explained, why are they respectively matched with the three practices in this way? In the 'Vibhasa' (Pipo Sha), there are two meanings in the explanation. The first is to divide according to meaning, within all the sacred teachings, the meaning that explains concentration is all summarized as Sutra. The meaning that explains precepts is taken as Vinaya. The meaning that explains wisdom is judged as Abhidhamma. The second is that concealment and manifestation mutually assist in accomplishment, in the Sutras, although precepts and wisdom are explained, it is to assist in accomplishing concentration. In the Vinaya Basket, although concentration and wisdom are explained, it is to assist
成戒行。毗曇藏中。雖明戒定。助成慧行。以隱顯相從故為此判。分相。雖然義猶難解。何故如是。以修多羅直彰法體令心正住。生定義強。故名詮定。阿毗曇者。廣開法義。令心照知。生智義強。故名詮慧。毗尼詮戒。義在可知。
第五門中。明其大小有無之義。通而為論。大小皆具。小乘三者。四阿含等。是修多羅。五部戒律。是其毗尼。毗婆沙等。是阿毗曇。大乘三者。華嚴等經。是修多羅。清凈毗尼等。是其毗尼。大智論等。是阿毗曇。若別論之。小乘具三。大乘不具。何以得知。如大智論龍樹釋云。迦葉阿難。于王舍城。結集三藏。為聲聞藏。文殊阿難。于鐵圍山。集摩訶衍。為菩薩藏。又法華云。不得親近三藏學者。名習小乘。為三藏學。準驗斯文。定知小乘備明三藏。大乘不論何故如是。此就如來本教故爾。如來所化。小乘眾生。鈍根難悟。聞說經律。不能廣解。是故如來。重以毗曇分別開示。方能悟入。故有三藏。如來所化。大乘眾生。利根易悟。聞說經律。即能深解。不假如來重以毗曇分別解釋。是故不具。以不具故。不說三藏。其猶大乘九部經中無論義經。與此相似。以義細推。如來本教。亦得具有。但無部別。所以不論。若通末代。並具不疑。末代之中。雖有眾生聽受大乘。不能悟入。
【現代漢語翻譯】 現代漢語譯本 成就戒行（śīla）。在《阿毗曇藏》（Abhidhamma Pitaka）中，雖然闡明了戒（śīla）、定（samādhi），有助於成就慧行（prajñā），但因為隱顯的側重不同，所以這樣判別。《分相》（Vibhaṅga）雖然如此，但其含義仍然難以理解。為什麼會這樣呢？因為《修多羅》（Sūtra）直接彰顯法體，使心正直安住，產生禪定的力量強大，所以名為詮定。《阿毗曇》（Abhidhamma）則是廣泛地開顯法義，使心照了知曉，產生智慧的力量強大，所以名為詮慧。《毗尼》（Vinaya）詮釋戒律，其含義在於可以知曉。
在第五門中，闡明其大小乘的有無之義。總的來說，大小乘都具備。小乘的三藏，如《四阿含》（Agama）等，是《修多羅》（Sūtra）；五部戒律，是其《毗尼》（Vinaya）；《毗婆沙》（Vibhasa）等，是《阿毗曇》（Abhidhamma）。大乘的三藏，如《華嚴經》（Avataṃsaka Sūtra）等，是《修多羅》（Sūtra）；《清凈毗尼》（parisuddha-vinaya）等，是其《毗尼》（Vinaya）；《大智度論》（Mahāprajñāpāramitopadeśa）等，是《阿毗曇》（Abhidhamma）。如果分別來說，小乘具備三藏，大乘不具備。如何得知呢？如《大智度論》（Mahāprajñāpāramitopadeśa）中龍樹（Nāgārjuna）解釋說，迦葉（Kāśyapa）、阿難（Ānanda）在王舍城（Rājagṛha）結集三藏，作為聲聞藏（Śrāvakapiṭaka）。文殊（Mañjuśrī）、阿難（Ānanda）在鐵圍山（Cakravāḍa）聚集摩訶衍（Mahāyāna），作為菩薩藏（Bodhisattvapiṭaka）。又《法華經》（Saddharma Puṇḍarīka Sūtra）說，不得親近三藏學者，名為習小乘。作為三藏學，根據這些文句來驗證，可以確定小乘完備地闡明了三藏，大乘不闡述。為什麼會這樣呢？這是就如來（Tathāgata）的根本教義而言。如來所教化的小乘眾生，根器遲鈍難以領悟，聽聞經律，不能廣泛理解。因此如來（Tathāgata）再次用《阿毗曇》（Abhidhamma）分別開示，才能領悟進入，所以有三藏。如來（Tathāgata）所教化的大乘眾生，根器銳利容易領悟，聽聞經律，就能深刻理解，不需要如來（Tathāgata）再次用《阿毗曇》（Abhidhamma）分別解釋，所以不具備。因為不具備，所以不說三藏。這就像大乘九部經中不闡述義經，與此相似。如果仔細推敲義理，如來（Tathāgata）的根本教義，也可以是具備的，但沒有部類的分別，所以不闡述。如果總的來說，末法時代，都具備，沒有疑問。末法時代之中，也有眾生聽受大乘，不能領悟進入。
【English Translation】 English version Accomplishing moral conduct (śīla). In the Abhidhamma Pitaka, although it elucidates morality (śīla) and concentration (samādhi), which help to accomplish wisdom (prajñā), it is classified in this way because of the different emphasis on what is explicit and implicit. Although the Vibhaṅga is like this, its meaning is still difficult to understand. Why is it so? Because the Sūtra directly reveals the essence of the Dharma, causing the mind to dwell uprightly and generating a strong power of concentration, it is therefore called 'explaining concentration.' The Abhidhamma, on the other hand, extensively opens up the meaning of the Dharma, causing the mind to illuminate and know, generating a strong power of wisdom, it is therefore called 'explaining wisdom.' The Vinaya explains the precepts, and its meaning is knowable.
In the fifth section, it clarifies the meaning of whether the Greater and Lesser Vehicles possess the Three Piṭakas. Generally speaking, both the Greater and Lesser Vehicles possess them. The Three Piṭakas of the Lesser Vehicle, such as the Four Agamas, are the Sūtras; the five-part Vinaya is its Vinaya; the Vibhasa, etc., are the Abhidhamma. The Three Piṭakas of the Greater Vehicle, such as the Avataṃsaka Sūtra, are the Sūtras; the pure Vinaya (parisuddha-vinaya), etc., are its Vinaya; the Mahāprajñāpāramitopadeśa, etc., are the Abhidhamma. If discussed separately, the Lesser Vehicle possesses all three, while the Greater Vehicle does not. How can this be known? As Nāgārjuna explains in the Mahāprajñāpāramitopadeśa, Kāśyapa and Ānanda compiled the Three Piṭakas in Rājagṛha as the Śrāvakapiṭaka. Mañjuśrī and Ānanda gathered the Mahāyāna on Mount Cakravāḍa as the Bodhisattvapiṭaka. Furthermore, the Saddharma Puṇḍarīka Sūtra says that those who do not associate with scholars of the Three Piṭakas are called practitioners of the Lesser Vehicle. Based on these texts, it can be determined that the Lesser Vehicle fully elucidates the Three Piṭakas, while the Greater Vehicle does not. Why is this so? This is in terms of the Tathāgata's original teachings. The beings of the Lesser Vehicle, who are transformed by the Tathāgata, have dull faculties and are difficult to enlighten. Upon hearing the Sūtras and Vinaya, they cannot understand them extensively. Therefore, the Tathāgata repeatedly uses the Abhidhamma to separately explain and reveal them, so that they can awaken and enter. Therefore, there are Three Piṭakas. The beings of the Greater Vehicle, who are transformed by the Tathāgata, have sharp faculties and are easy to enlighten. Upon hearing the Sūtras and Vinaya, they can deeply understand them, without needing the Tathāgata to repeatedly explain them separately with the Abhidhamma. Therefore, they do not possess it. Because they do not possess it, the Three Piṭakas are not mentioned. This is similar to how the nine divisions of the Greater Vehicle do not discuss the 'meaning Sūtras.' If the meaning is carefully examined, the Tathāgata's original teachings can also be said to possess them, but there is no division into categories, so they are not discussed. Generally speaking, in the degenerate age, all are possessed, without doubt. In the degenerate age, there are also beings who hear and receive the Greater Vehicle but cannot awaken and enter.
是故菩薩。為之作論。解釋佛經。故有大乘阿毗曇也。大小有無。略辨如是。
第六次第略有四門。一起說次第。佛初成道第六七日。仙人鹿苑。為陳如等。轉四諦法。是故先明修多羅藏。若依大乘。第二七日。宣說華嚴修多羅也。依僧祇律。五年已后。廣制戒律。若依四分。十二年後。因須提那廣制戒律。故次第二明毗尼藏。如來後於毗舍離國。因於跋耆諸比丘等本末因緣。遂為比丘。說五怖畏。所謂殺生乃至飲酒。故次第三明毗曇藏。第二明其結集次第。經論不同。智度論中。明佛滅后摩訶迦葉。先令阿難誦修多羅。次優婆離誦出毗尼。后令阿難誦出毗曇。阿育王傳。次第復異。彼文之中。先令阿難誦修多羅。第二迦葉自誦毗曇。后優婆離誦出毗尼。五分律中。次第復別。先優婆離誦出毗尼。次令阿難誦修多羅。復令阿難誦出毗曇。本事應一。傳者不同。故有此異。第三明其化益次第。毗婆沙云。為初入者。說修多羅。以其教化令生信故。為已入者。宣說毗尼。令其受持起修行。故已受持者。為說毗曇。令其依行生正智故。第四明其行修次第。先明毗尼。令其學戒。次修多羅。令其習定。后明毗曇。令修智慧。戒定智慧義次第故。
第七門中。寬狹義者。三藏相望。不辨寬狹。今以三中修多羅藏。對
【現代漢語翻譯】 現代漢語譯本：因此，菩薩們爲了解釋佛經，才撰寫論著，所以才有大乘阿毗曇（Mahayana Abhidhamma，大乘論藏）。大小乘的有和無，大致辨析如上。
第六個部分，關於次第，略有四個方面：一是講述次第。佛陀初成道后的第六個和第七個七日，在仙人鹿苑，為陳如（Kaundinya）等人轉四諦法（Four Noble Truths）。因此，首先闡明修多羅藏（Sutra Pitaka，經藏）。如果依據大乘，第二個七日，宣說華嚴修多羅（Avatamsaka Sutra，《華嚴經》）。依據僧祇律（Mahasanghika Vinaya），五年之後，廣泛制定戒律。如果依據四分律（Dharmaguptaka Vinaya），十二年後，因為須提那（Sudinna）而廣泛制定戒律。所以其次闡明毗尼藏（Vinaya Pitaka，律藏）。如來後來在毗舍離國（Vaishali），因為跋耆（Vajjian）諸比丘等的本末因緣，於是為比丘們說五怖畏，即所謂殺生乃至飲酒。所以其次第三闡明毗曇藏（Abhidhamma Pitaka，論藏）。二是說明結集的次第。經和論不同。《智度論》（Mahaprajnaparamita Shastra）中說明，佛陀滅度后，摩訶迦葉（Mahakasyapa）先令阿難（Ananda）誦出修多羅，其次優婆離（Upali）誦出毗尼，然後令阿難誦出毗曇。《阿育王傳》（Asokavadana）中，次第又不同。該文中，先令阿難誦出修多羅，第二迦葉自己誦出毗曇，后優婆離誦出毗尼。《五分律》（Mahisasaka Vinaya）中，次第又不同。先優婆離誦出毗尼，其次令阿難誦出修多羅，又令阿難誦出毗曇。本事應該是一樣的，只是傳者不同，所以才有這些差異。三是說明教化利益的次第。《毗婆沙》（Vibhasa）說，為初學者，說修多羅，用這些教化使他們生起信心。為已經入門者，宣說毗尼，使他們受持並開始修行。對於已經受持者，為他們說毗曇，使他們依據修行生起正確的智慧。四是說明修行次第。先闡明毗尼，使他們學習戒律。其次修習修多羅，使他們習於禪定。最後闡明毗曇，使他們修習智慧。因為戒、定、慧的意義有次第。
第七個部分中，關於寬狹的意義，三藏相互比較，無法辨別寬狹。現在用三藏中的修多羅藏，來對比
【English Translation】 English version: Therefore, Bodhisattvas compose treatises to explain the Buddhist scriptures, hence the existence of the Mahayana Abhidhamma (Mahayana Abhidhamma, the Mahayana Abhidhamma Pitaka). The presence or absence of the Greater and Lesser Vehicles is briefly distinguished as above.
The sixth section, concerning the order, has roughly four aspects: First, the order of speaking. On the sixth and seventh weeks after the Buddha attained enlightenment, in the Deer Park of the Immortals, he turned the Wheel of Dharma of the Four Noble Truths for Kaundinya and others. Therefore, the Sutra Pitaka (Sutra Pitaka, the Sutra Collection) is first elucidated. According to the Mahasanghika Vinaya, after five years, the precepts were widely established. According to the Dharmaguptaka Vinaya, after twelve years, the precepts were widely established because of Sudinna. Therefore, the Vinaya Pitaka (Vinaya Pitaka, the Collection of Discipline) is elucidated second. Later, in the country of Vaishali, the Tathagata, because of the causes and conditions of the Vajjian Bhikkhus, spoke of the Five Fears to the Bhikkhus, namely, killing and even drinking alcohol. Therefore, the Abhidhamma Pitaka (Abhidhamma Pitaka, the Collection of Scholasticism) is elucidated third. Second, the order of compilation is explained. The Sutras and Treatises are different. The Mahaprajnaparamita Shastra explains that after the Buddha's Parinirvana, Mahakasyapa first had Ananda recite the Sutras, then Upali recited the Vinaya, and then had Ananda recite the Abhidhamma. The Asokavadana has a different order. In that text, Ananda is first asked to recite the Sutras, second Kasyapa himself recites the Abhidhamma, and then Upali recites the Vinaya. The Mahisasaka Vinaya has a different order. First Upali recites the Vinaya, then Ananda is asked to recite the Sutras, and then Ananda is asked to recite the Abhidhamma. The original events should be the same, but the transmitters are different, so there are these differences. Third, the order of edification is explained. The Vibhasa says that for beginners, the Sutras are spoken to edify them and generate faith. For those who have already entered, the Vinaya is proclaimed to enable them to uphold it and begin practice. For those who have already upheld it, the Abhidhamma is spoken to enable them to generate correct wisdom based on their practice. Fourth, the order of practice is explained. First, the Vinaya is elucidated to enable them to learn the precepts. Second, the Sutras are practiced to enable them to become accustomed to meditation. Finally, the Abhidhamma is elucidated to enable them to cultivate wisdom. Because the meanings of precepts, meditation, and wisdom have an order.
In the seventh section, concerning the meaning of breadth and narrowness, the Three Pitakas cannot be distinguished in terms of breadth and narrowness when compared with each other. Now, the Sutra Pitaka in the Three Pitakas is compared with
十二中修多羅部。辨其寬狹。十二部中修多羅部。義別有三。一總修多羅。二別修多羅。三略修多羅。備如前解。此三種中。總修多羅。一向是寬。統苞十二。該括三藏。略修多羅。其義次寬。十二部經。及三藏中。皆通有之。別修多羅。望三藏中修多羅藏。互有寬狹。三藏之中。修多羅藏。具攝十二。是故言寬。不攝毗尼阿毗曇藏。故名為狹。十二部中。修多羅部。不攝其餘之十一部。故名之為狹。該通三藏。是故名寬。雖不具足全攝三藏。三藏之中。通皆有故。良以是非差別雖分。今以四句相對辨之。一者是其修多羅藏。亦得名為修多羅部。謂初藏中修多羅部。二者是其修多羅藏。而不得名修多羅部。謂初藏中。餘十一部。三者非是修多羅藏。而得名為修多羅部。謂彼毗尼阿毗曇中。修多羅部。四者非是修多羅藏。而復非是修多羅部。謂彼毗尼阿毗曇中。餘十一部。三藏之義。略辨如是。
十二部經義五門分別(翻名解釋一 體相二 約時分別三 通別四 總別五)
第一釋名。所言經者。就喻名法。聖人言說。能貫諸法。如經持緯故名為經。經隨義別。故有十二。十二名者。謂修多羅祇夜伽陀乃至末後優婆提舍。修多羅者。是外國語。此翻名綖。聖人言說。能貫諸法。如誕貫華。故名為綖。與前經
【現代漢語翻譯】 現代漢語譯本 十二部經中的修多羅部，辨析其寬泛和狹窄。十二部經中，修多羅部在意義上可分為三種：一是總修多羅，二是別修多羅，三是略修多羅。這些都如前面的解釋。這三種修多羅中，總修多羅最為寬泛，它統攝十二部經，涵蓋三藏。略修多羅的意義相對寬泛，十二部經和三藏中都有。別修多羅，相對於三藏中的修多羅藏，互有寬泛和狹窄。三藏之中，修多羅藏完整地包含十二部經，因此說是寬泛；但不包含毗尼藏（Vinaya Pitaka，戒律藏）和阿毗曇藏（Abhidhamma Pitaka，論藏），所以說是狹窄。十二部經中的修多羅部，不包含其餘的十一部經，因此說是狹窄；但它貫通三藏，所以說是寬泛。雖然不能完全包含三藏，但在三藏中普遍存在。因此，雖然是非差別分明，現在用四句相對來辨析：一是修多羅藏，也可以稱為修多羅部，指初藏中的修多羅部；二是修多羅藏，但不能稱為修多羅部，指初藏中的其餘十一部經；三是非修多羅藏，但可以稱為修多羅部，指毗尼藏和阿毗曇藏中的修多羅部；四是非修多羅藏，也不能稱為修多羅部，指毗尼藏和阿毗曇藏中的其餘十一部經。三藏的意義，簡略辨析如上。 十二部經的意義，從五個方面分別解釋：（一、翻譯名稱和解釋體性，二、從時間上分別，三、通和別，四、總和別，五、意義） 第一是解釋名稱。所說的『經』，是用比喻來命名法。聖人的言說，能夠貫穿諸法，就像線貫穿緯線一樣，所以稱為『經』。經隨著意義的不同，所以有十二種。十二種名稱是：修多羅（Sutra，經）、祇夜（Geya，重頌）、伽陀（Gatha，諷頌）、乃至最後的優婆提舍（Upadesha，論議）。修多羅是外國語，這裡翻譯為『綖』。聖人的言說，能夠貫穿諸法，就像線貫穿花朵一樣，所以稱為『綖』。與前面的『經』
【English Translation】 English version The Sutra Pitaka of the twelve divisions of scriptures, distinguishing its breadth and narrowness. Within the twelve divisions, the Sutra Pitaka can be divided into three categories in terms of meaning: first, general Sutras; second, specific Sutras; and third, abbreviated Sutras. These are as explained previously. Among these three types of Sutras, general Sutras are the broadest, encompassing all twelve divisions and covering the Tripitaka (three collections). Abbreviated Sutras are relatively broad in meaning, found in both the twelve divisions and the Tripitaka. Specific Sutras, in relation to the Sutra Pitaka within the Tripitaka, have both breadth and narrowness. Within the Tripitaka, the Sutra Pitaka fully contains the twelve divisions, hence it is considered broad; however, it does not include the Vinaya Pitaka (the collection of monastic rules) and the Abhidhamma Pitaka (the collection of philosophical treatises), so it is considered narrow. The Sutra Pitaka within the twelve divisions does not include the other eleven divisions, hence it is considered narrow; but it pervades the Tripitaka, so it is considered broad. Although it does not fully contain the entire Tripitaka, it is universally present within the Tripitaka. Therefore, although the distinctions between right and wrong are clear, we now use four relative statements to analyze them: first, it is the Sutra Pitaka and can also be called the Sutra division, referring to the Sutra division within the first collection; second, it is the Sutra Pitaka but cannot be called the Sutra division, referring to the other eleven divisions within the first collection; third, it is not the Sutra Pitaka but can be called the Sutra division, referring to the Sutra division within the Vinaya and Abhidhamma Pitakas; fourth, it is neither the Sutra Pitaka nor the Sutra division, referring to the other eleven divisions within the Vinaya and Abhidhamma Pitakas. The meaning of the Tripitaka is briefly analyzed as above. The meaning of the twelve divisions of scriptures is explained from five aspects: (1. Translating the names and explaining the nature, 2. Distinguishing by time, 3. General and specific, 4. Total and individual, 5. Meaning) First is explaining the name. The term 'Sutra' is used as a metaphor to name the Dharma. The words of the sages can string together all Dharmas, just as a thread holds together the weft, so it is called 'Sutra'. Sutras have twelve types according to the difference in meaning. The twelve names are: Sutra, Geya, Gatha, and up to the last Upadesha. 'Sutra' is a foreign word, translated here as 'Yan'. The words of the sages can string together all Dharmas, just as a thread strings together flowers, so it is called 'Yan', similar to the previous 'Sutra'.
義。大況相似。第二祇夜。此翻名為重誦偈也。以偈重誦修多羅中所說法義。故名祇夜。第三名為和伽羅那。此名授記。行因得果。目之為記。聖說示人。故稱為授。第四伽陀。此翻名為不重頌偈。直以偈言顯示諸法。故名伽陀。第五名為憂陀那經。此翻名為無問自說。不由咨請。而自宣唱。故名無問自說經也。第六名為尼陀那經。此翻名為因緣經也。籍現事緣。而有所說。名因緣經。第七名為阿波陀那經。此名譬喻。如百喻等立喻顯法。名譬喻經。第八名為伊帝越多伽經。此名本事。宣說他人往古之事。故云本事。第九名為周陀伽經。此名本生。陳已往報。稱曰本生。第十名為毗佛略經。此名方廣。理正曰方。義備名廣。教從旨因名方廣經。若依小乘。語正稱方。言多曰廣。第十一者名阿浮陀達摩。此翻名為未曾有經。青牛行缽。白狗聽法。諸天身量。大地動等。曠古希奇。名未曾有。說此希事。名未曾有經。第十二者名優婆提舍。此名論義。問答辨理。名論義經。名義如是。
第二門中。廣略不定。據體唯一。莫不皆是音聲言教。言教之體。如三藏中具廣分別。就相分二。所謂長行及以偈誦。制名有三。彼修多羅祇夜伽陀。就體制名。名彼教體。為修多羅祇夜伽陀。方廣一部。從理立名。理是方廣。從之名
【現代漢語翻譯】 現代漢語譯本： 義。大況相似。第二祇夜（Geya），此翻譯名為重誦偈也。以偈重誦修多羅（Sutra）中所說法義。故名祇夜（Geya）。第三名為和伽羅那（Vyakaranas），此名授記。行因得果，目之為記。聖說示人，故稱為授。第四伽陀（Gatha），此翻譯名為不重頌偈。直以偈言顯示諸法，故名伽陀（Gatha）。第五名為憂陀那經（Udana），此翻譯名為無問自說。不由咨請，而自宣唱，故名無問自說經也。第六名為尼陀那經（Nidana），此翻譯名為因緣經也。籍現事緣，而有所說，名因緣經。第七名為阿波陀那經（Avadana），此名譬喻。如百喻等立喻顯法，名譬喻經。第八名為伊帝越多伽經（Itivrttaka），此名本事。宣說他人往古之事，故云本事。第九名為周陀伽經（Jataka），此名本生。陳已往報，稱曰本生。第十名為毗佛略經（Vaipulya），此名方廣。理正曰方，義備名廣。教從旨因名方廣經。若依小乘，語正稱方，言多曰廣。第十一者名阿浮陀達摩（Adbhuta Dharma），此翻譯名為未曾有經。青牛行缽，白狗聽法，諸天身量，大地動等。曠古希奇，名未曾有。說此希事，名未曾有經。第十二者名優婆提舍（Upadesha），此名論義。問答辨理，名論義經。名義如是。
第二門中。廣略不定。據體唯一。莫不皆是音聲言教。言教之體。如三藏中具廣分別。就相分二。所謂長行及以偈誦。制名有三。彼修多羅（Sutra）祇夜（Geya）伽陀（Gatha）。就體制名。名彼教體。為修多羅（Sutra）祇夜（Geya）伽陀（Gatha）。方廣一部。從理立名。理是方廣。從之名
【English Translation】 English version: Meaning. The general situation is similar. The second is Geya (祇夜), which translates as 'verses repeated'. It uses verses to repeat the Dharma meanings explained in the Sutras (修多羅). Therefore, it is called Geya (祇夜). The third is Vyakaranas (和伽羅那), which means 'prophecy'. The attainment of results from actions is called a 'record'. Sages reveal this to people, hence it is called 'prophecy'. The fourth is Gatha (伽陀), which translates as 'verses not repeated'. It directly uses verses to reveal all Dharmas, hence it is called Gatha (伽陀). The fifth is Udana (憂陀那經), which translates as 'spontaneous utterance'. It is not based on requests but is proclaimed spontaneously, hence it is called the 'Sutra of Spontaneous Utterance'. The sixth is Nidana (尼陀那經), which translates as 'Sutra of Causation'. It relies on present events as causes to explain something, hence it is called the 'Sutra of Causation'. The seventh is Avadana (阿波陀那經), which means 'parable'. Like the 'Hundred Parables', it establishes parables to reveal the Dharma, hence it is called the 'Sutra of Parables'. The eighth is Itivrttaka (伊帝越多伽經), which means 'accounts of events'. It explains past events of others, hence it is called 'accounts of events'. The ninth is Jataka (周陀伽經), which means 'birth stories'. It recounts past retributions, hence it is called 'birth stories'. The tenth is Vaipulya (毗佛略經), which means 'extensive'. Correct in principle is called 'extensive', complete in meaning is called 'vast'. Teachings based on the essence are called Vaipulya Sutras. According to the Hinayana, correct speech is called 'extensive', and much speech is called 'vast'. The eleventh is Adbhuta Dharma (阿浮陀達摩), which translates as 'Sutra of the Unprecedented'. A blue ox carrying a bowl, a white dog listening to the Dharma, the size of the bodies of the devas, the earth shaking, etc., are rare and wonderful events from ancient times, hence it is called 'unprecedented'. Explaining these rare events is called the 'Sutra of the Unprecedented'. The twelfth is Upadesha (優婆提舍), which means 'treatise'. Questioning and answering to discern principles is called a 'treatise'. The meanings of the names are as such.
In the second category, the extent varies. Based on the essence, it is singular. All are sound and verbal teachings. The essence of verbal teachings is fully and extensively distinguished in the Tripitaka. In terms of appearance, it is divided into two: prose and verses. There are three types of names: Sutra (修多羅), Geya (祇夜), and Gatha (伽陀). The names are based on the structure. The body of the teachings is named Sutra (修多羅), Geya (祇夜), and Gatha (伽陀). The Vaipulya section is named based on the principle. The principle is Vaipulya, hence the name.
也。余之八部。隨事立名。隨彼授記無問事等。以制名也。定名有四制定。何別而分兩門。制者所謂立名所依。定者所謂定其名相。定之云何。十二部中初修多羅。從喻為名。以聖言說能貫法故。說之為綖。祇夜伽陀。當相為名。論義授記無問自說。此三部體事合。論是體也。義是事也。授是體也。記是事也。自說體也。無問事也。名中含此。是故說為體事合目。余之六部。隨事受稱。大小隱顯。離為十二。大乘中。唯一方廣。小乘十一。合有十二。故地持云。十二部經。唯方廣部。是菩薩藏。餘十一部。是聲開藏。涅槃亦言。十二部經。唯方廣部。菩薩所持。餘十一部。二乘所持。理應齊具。何故如是。蓋乃是其隱顯門也。大乘之中。雖有十二。同爲顯其方廣之理故。從所詮同名方廣。小乘之中。亦具十二。但小乘中。方廣經者。直以語廣。名為方廣。非顯廣理。隱入余中。故有十二。又復大小有無互彰。離為十八。小乘有九。大乘亦然。小乘九者。十二部中。除去授記無問自說及與方廣。小乘之中。不明行因作佛之義。故無授記。法淺易咨。故無無問自說經也。未顯廣理。故無方廣。大乘九者。除去因緣譬喻論義。大乘眾生。利根易悟。不作因緣譬喻論義。方始悟解。故無此三。但有餘九。若就大小具義論之。各
【現代漢語翻譯】 現代漢語譯本 也。我的八部（指佛經的八種分類），是根據不同的情況來命名的。根據對他們的授記、提出的問題等來確定名稱。確定名稱有四種制定方式。『制』和『定』有什麼區別，為什麼要分成兩類？『制』是指建立名稱所依據的基礎，『定』是指確定名稱的相狀。 如何確定名稱呢？十二部經（佛教經典的主要分類）中，最初的修多羅（Sūtra，經），是從比喻來命名的，因為聖人的言語能夠貫穿佛法，所以稱為『綖』（線）。祇夜伽陀（Geya，重頌），是根據其所描述的景象來命名的。論議、授記、無問自說這三部，本體和事用是結合在一起的。論是本體，義是事用；授是本體，記是事用；自說是本體，無問是事用。名稱中包含了這些內容，所以說是本體和事用結合在一起的名稱。 其餘的六部，是根據所敘述的事情來接受稱呼。大小乘經典隱沒和顯現的不同，可以分為十二部。大乘經典中，只有方廣（Vaipulya，方廣經）一部。小乘經典有十一部。合起來共有十二部。所以《地持論》中說，十二部經中，只有方廣部是菩薩藏，其餘十一部是聲聞藏。《涅槃經》也說，十二部經中，只有方廣部是菩薩所持，其餘十一部是二乘（聲聞乘和緣覺乘）所持。按理說應該全部具備，為什麼會這樣呢？這大概是隱沒和顯現的緣故。大乘經典中，雖然有十二部，但都是爲了彰顯方廣的道理，所以從所詮釋的道理相同而都稱為方廣。小乘經典中，也具備十二部，但小乘經典中的方廣經，只是在語言上廣博，稱為方廣，並非彰顯廣大的道理，而是隱沒在其他的經典中，所以也有十二部。 大小乘經典的有無互相彰顯，可以分為十八部。小乘有九部，大乘也有九部。小乘的九部，是在十二部中，除去授記、無問自說以及方廣。小乘經典中，不闡明通過修行因地而成就佛果的道理，所以沒有授記。佛法淺顯易懂，容易諮詢，所以沒有無問自說經。沒有彰顯廣大的道理，所以沒有方廣。 大乘的九部，是在十二部中，除去因緣、譬喻、論議。大乘的眾生，根器銳利，容易領悟，不需要因緣、譬喻、論議，就能開始領悟，所以沒有這三部，只有其餘的九部。如果就大小乘都具備的意義來討論，那麼各自...
【English Translation】 English version Also. My eight divisions (referring to the eight categories of Buddhist scriptures) are named according to different circumstances. The names are determined based on their predictions, questions asked, and so on. There are four ways to establish names. What is the difference between 'establishment' (制, zhì) and 'determination' (定, dìng), and why are they divided into two categories? 'Establishment' refers to the foundation upon which a name is based, while 'determination' refers to determining the characteristics of the name. How are names determined? Among the twelve divisions of scriptures (the main classifications of Buddhist scriptures), the initial Sūtra (修多羅) is named based on metaphors, because the words of the sages can penetrate the Dharma, so it is called 'Sūtra' (綖, line). Geya (祇夜伽陀, 重頌) is named according to the scenes it describes. Vyākarana (論議), Vyākarana (授記), and Udāna (無問自說) these three divisions, the essence and function are combined. Vyākarana is the essence, and the meaning is the function; Vyākarana is the essence, and the prediction is the function; Udāna is the essence, and the question is the function. The name contains these contents, so it is said to be a name that combines essence and function. The remaining six divisions are named according to the matters they describe. The differences in the concealment and manifestation of Mahāyāna and Hīnayāna scriptures can be divided into twelve divisions. In Mahāyāna scriptures, there is only the Vaipulya (方廣, expansive) division. Hīnayāna scriptures have eleven divisions. Together, there are twelve divisions. Therefore, the Yogācārabhūmi-śāstra says that among the twelve divisions of scriptures, only the Vaipulya division is the Bodhisattva-piṭaka, and the remaining eleven divisions are the Śrāvaka-piṭaka. The Nirvana Sutra also says that among the twelve divisions of scriptures, only the Vaipulya division is held by Bodhisattvas, and the remaining eleven divisions are held by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). In principle, they should all be present, so why is this the case? This is probably due to concealment and manifestation. Although there are twelve divisions in Mahāyāna scriptures, they are all for manifesting the principle of Vaipulya, so they are all called Vaipulya from the perspective of the doctrine they expound. Hīnayāna scriptures also have twelve divisions, but the Vaipulya Sutras in Hīnayāna scriptures are only expansive in language, called Vaipulya, and do not manifest the great principle, but are concealed in other scriptures, so there are also twelve divisions. The presence and absence of Mahāyāna and Hīnayāna scriptures manifest each other, and can be divided into eighteen divisions. Hīnayāna has nine divisions, and Mahāyāna also has nine divisions. The nine divisions of Hīnayāna are the twelve divisions, excluding Vyākarana, Udāna, and Vaipulya. Hīnayāna scriptures do not explain the principle of attaining Buddhahood through cultivating the cause, so there is no Vyākarana. The Dharma is simple and easy to understand, and it is easy to consult, so there is no Udāna. There is no manifestation of the great principle, so there is no Vaipulya. The nine divisions of Mahāyāna are the twelve divisions, excluding Nidāna (因緣), Avadāna (譬喻), and Upadeśa (論議). Mahāyāna beings have sharp faculties and are easy to understand, and do not need Nidāna, Avadāna, and Upadeśa to begin to understand, so there are no these three divisions, only the remaining nine divisions. If we discuss the meaning that both Mahāyāna and Hīnayāna possess, then each...
具十二。合說通有二十四部。廣則無量。體相如是。
第三門中。約時別者。十二部。本生本事。唯說過去。授記一門。唯說未來。方廣一部。所說之理。不屬三世。理平等故。若從詮別。得通三世。自餘八部。所說一向。通於三世。
第四門中。言通別者。十二部中修多羅者。義別有三。一總修多羅。統包十二。二通修多羅。通遍在於十二部中。於十二部中。初略標舉一切。通名為修多羅。三別修多羅。就前總中。開分十一。余不收者。還復攝在修多羅中。名之為別。別修多羅。望餘十一。有通有別。今先就彼別修多羅祇夜陀二部相望。並對餘部辨其通別。此相望。一向是別。無相通理。望餘九部。義有通別。通而論之。餘部之中。長行直說。斯皆是其修多羅攝。若別分之。唯取直說陰界諸入十二因緣四部等法。為修多羅。餘九部中。長行直說。悉皆攝入餘九部中。祇夜亦然。通而論之。餘九部中。有重誦偈。一切皆是祇夜所攝。若別分之。唯取重頌別修多羅所說法者。以為祇夜。餘九部中。重頌偈者。悉皆攝入餘九部中。伽陀亦爾。唯不重頌以為異耳。
次就授記本事本生三部相望。及對餘六明其通別。此三相望。一向是別。以其時異自他別故。若望餘六。義有通別。通而論之。授記之中。具
【現代漢語翻譯】 共有十二部（十二部：佛教經典的不同體裁分類）。如果將它們合併起來，總共有二十四部。如果廣泛地劃分，則有無量部。它們的體性和表現形式就是這樣。
在第三個方面，根據時間來區分，十二部中，本生（Jataka，講述佛陀前世的故事）和本事（Itivrttaka，講述佛陀弟子過去的行為）只講述過去的事情。授記（Vyakarna，預言）這一部只講述未來的事情。方廣（Vaipulya，廣大的經典）這一部所說的道理，不屬於過去、現在、未來三世，因為真理是平等無二的。如果從詮釋的角度來區分，它可以貫通三世。其餘八部所說的內容，一概貫通於三世。
在第四個方面，關於『通』（普遍）和『別』（特殊）的區分，十二部中的修多羅（Sutra，經）這一部，意義上有三種區分：第一種是總修多羅，統攝包括全部十二部。第二種是通修多羅，普遍存在於十二部之中，在十二部中，最初略微標舉一切，通稱為修多羅。第三種是別修多羅，在前述總修多羅中，開分出十一部分，其餘沒有被收攝的，仍然歸屬於修多羅中，稱之為別修多羅。別修多羅，相對於其餘的十一部分，有『通』有『別』。現在先就別修多羅中的祇夜（Geya，重頌）和陀（Udāna，自說）這兩部相互比較，並且對照其餘各部來辨別它們的『通』和『別』。這兩部相互比較，完全是『別』，沒有相通的道理。相對於其餘九部，意義上有『通』有『別』。從『通』的角度來說，其餘各部之中，長行直說的部分，都屬於修多羅所攝。如果從『別』的角度來區分，只選取直說陰（Skandha，五蘊）、界（Dhatu，十八界）、諸入（Ayatana，十二處）、十二因緣（Dvadasanga-pratityasamutpada）四部等法，作為修多羅。其餘九部中，長行直說的部分，全部都攝入其餘九部之中。祇夜也是這樣，從『通』的角度來說，其餘九部中，有重誦的偈頌，一切都是祇夜所攝。如果從『別』的角度來區分，只選取重頌別修多羅所說法的內容，作為祇夜。其餘九部中，重頌的偈頌，全部都攝入其餘九部之中。伽陀（Gatha，諷頌）也是這樣，只是不重頌這一點有所不同。
接下來就授記（Vyakarna）、本事（Itivrttaka）、本生（Jataka）這三部相互比較，以及對照其餘六部來闡明它們的『通』和『別』。這三部相互比較，完全是『別』，因為它們所說的時間不同，所說的主體（自/他）也不同。如果對照其餘六部，意義上有『通』有『別』。從『通』的角度來說，授記之中，包含...
【English Translation】 There are twelve in total (Twelve Divisions: different categories of Buddhist scriptures). If combined, there are twenty-four divisions in total. If broadly divided, there are immeasurable divisions. Their essence and manifestations are like this.
In the third aspect, distinguishing by time, among the twelve divisions, Jataka (stories of the Buddha's past lives) and Itivrttaka (accounts of the past deeds of the Buddha's disciples) only speak of the past. Vyakarna (prophecies) only speaks of the future. Vaipulya (extensive scriptures) does not belong to the three times (past, present, future), because the truth is equal. If distinguished from the perspective of interpretation, it can penetrate the three times. The remaining eight divisions invariably penetrate the three times.
In the fourth aspect, regarding the distinction between 'general' (universal) and 'specific' (particular), among the twelve divisions, Sutra (discourses) has three distinctions in meaning: First, general Sutra, which encompasses all twelve divisions. Second, common Sutra, which is universally present in the twelve divisions. In the twelve divisions, initially, everything is briefly pointed out and generally called Sutra. Third, specific Sutra, which divides the aforementioned general Sutra into eleven parts. Those not included are still included in the Sutra, called specific Sutra. Specific Sutra, relative to the remaining eleven parts, has 'general' and 'specific' aspects. Now, let's compare Geya (verses) and Udāna (inspired utterances) in specific Sutra, and distinguish their 'general' and 'specific' aspects in relation to the remaining divisions. These two are completely 'specific' in relation to each other, with no common ground. Relative to the remaining nine divisions, there are 'general' and 'specific' aspects in meaning. Generally speaking, the prose sections in the remaining divisions all belong to Sutra. Specifically, only the direct explanations of Skandha (aggregates), Dhatu (elements), Ayatana (sense bases), and Dvadasanga-pratityasamutpada (twelve links of dependent origination) are taken as Sutra. In the remaining nine divisions, the prose sections are all included in the remaining nine divisions. The same is true for Geya. Generally speaking, the repeated verses in the remaining nine divisions are all included in Geya. Specifically, only the repeated verses that explain the content of specific Sutra are taken as Geya. In the remaining nine divisions, the repeated verses are all included in the remaining nine divisions. The same is true for Gatha (hymns), except that it does not repeat verses.
Next, let's compare Vyakarna, Itivrttaka, and Jataka, and clarify their 'general' and 'specific' aspects in relation to the remaining six divisions. These three are completely 'specific' in relation to each other, because the time they speak of is different, and the subject (self/other) they speak of is also different. Relative to the remaining six divisions, there are 'general' and 'specific' aspects in meaning. Generally speaking, Vyakarna contains...
餘六部。若別分之。授記之中。雖有因緣譬喻等事。悉成授記。無其餘義。向言通時授記之中具餘六部。云何得具。籍現事緣。與人授記。即是因緣。以喻況彼未來所得。即是譬喻。無問自說。即是自陳。彰彼未來所證之理。即是方廣。說彼未來所有神變。名未曾有。問答辨宣未來三事。即是論義。具足如是。授記望余。通別既然。本生望余。通別亦爾。通而論之。本生之中。具餘六部。具相云何。類前授記。義在可知。唯時別耳。若別分之。本生之中。雖有餘義。悉成本生。無其餘義。本事望余。通別齊然。唯有自他。以為別耳。次就無問及與論義二部相對。及望餘四。辨其通別。無問論義二部相對。一向是別。無相通理。何故如是。論義經者。因問起答。無問經者。不由問起。是故不通望餘四部。義有通別通而為論。無問之中。得有因緣譬喻方廣及未曾有。論議之中。亦具此四。差別分之。無問之中。設有餘義。攝成無問。無其餘義。論義之中。別亦同爾。次就方廣及未曾有。二部相對。並望因緣譬喻二部辨其通別。方廣未有二部相望。一向是別。事理異故。望餘二部。義有通有別。通而論之。方廣未有二部之中。皆有因緣譬喻之義。籍現事緣。而說方廣。或說未有。即是因緣。借喻況彼方廣之理未曾有事。即是
【現代漢語翻譯】 現代漢語譯本 剩下的六部經典。如果分別來看，授記（Vyākaraṇa，預言）之中，雖然有因緣（Nidāna，緣起）、譬喻（Avadāna，譬喻）等內容，但都屬於授記，沒有其他的意義。之前說通體而言，授記之中包含了其餘六部，如何包含呢？憑藉現在發生的事情作為緣起，給人授記，這就是因緣。用比喻來描述他未來所能獲得的，這就是譬喻。沒有提問而自己陳述，這就是自陳（Udana，自說）。彰顯他未來所證悟的道理，這就是方廣（Vaipulya，方廣）。述說他未來所擁有的神通變化，名為未曾有（Adbhuta-dharma，未曾有法）。通過問答來辨析宣講未來三世的事情，這就是論義（Upadesha，論議）。像這樣就具足了。授記與其他經典相比，通體和分別的情況就是這樣。本生（Jataka，本生）與其他經典相比，通體和分別的情況也是一樣。通體而言，本生之中包含了其餘六部。包含的情況是怎樣的呢？類似於之前的授記，意義在於可以理解。只是時間不同罷了。如果分別來看，本生之中，雖然有其他意義，但都屬於本生，沒有其他的意義。本事（Itivrttaka，本事）與其他經典相比，通體和分別的情況相同。只有自己和他人，作為區別罷了。 接下來就無問（Udana，自說）和論義（Upadesha，論議）這兩部經典相對，以及與其他四部經典相比，辨別它們的通體和分別。無問和論義這兩部經典相對，完全是分別的，沒有相通的道理。為什麼這樣說呢？論義經，是因為提問才產生回答。無問經，不是因為提問而產生。所以不相通。與其他四部經典相比，意義上有通體和分別。通體而言，無問之中，可以有因緣、譬喻、方廣以及未曾有。論義之中，也具備這四種。分別來看，無問之中，即使有其他意義，也歸屬於無問，沒有其他的意義。論義之中，分別的情況也相同。接下來就方廣（Vaipulya，方廣）和未曾有（Adbhuta-dharma，未曾有法）這兩部經典相對，並且與因緣（Nidāna，緣起）、譬喻（Avadāna，譬喻）這兩部經典相比，辨別它們的通體和分別。方廣和未曾有這兩部經典相互比較，完全是分別的，因為事情和道理不同。與其餘兩部經典相比，意義上有通體和分別。通體而言，方廣和未曾有這兩部經典之中，都有因緣和譬喻的意義。憑藉現在發生的事情作為緣起，來說明方廣，或者說明未曾有，這就是因緣。借用比喻來說明方廣的道理和未曾有的事情，這就是譬喻。
【English Translation】 English version The remaining six parts. If we consider them separately, within the Vyākaraṇa (prediction), although there are Nidāna (causation), Avadāna (parable), etc., they all constitute prediction and have no other meaning. Previously, it was said that in a general sense, prediction contains the other six parts. How is this contained? By using present events as a cause to give a prediction to someone, that is Nidāna. Using a metaphor to describe what he will obtain in the future, that is Avadāna. Speaking without being asked, that is Udana (self-statement). Manifesting the principle that he will realize in the future, that is Vaipulya (extensive). Narrating the supernatural transformations he will possess in the future is called Adbhuta-dharma (unprecedented). Discriminating and expounding the three times of the future through questions and answers, that is Upadesha (discussion). Thus, it is complete. Compared to other scriptures, the general and specific aspects of prediction are like this. Compared to other scriptures, the general and specific aspects of Jataka (birth story) are also the same. Generally speaking, Jataka contains the other six parts. How are they contained? Similar to the previous prediction, the meaning lies in being understandable. Only the time is different. If we consider them separately, within Jataka, although there are other meanings, they all constitute Jataka and have no other meaning. Compared to other scriptures, the general and specific aspects of Itivrttaka (narrative) are the same. Only self and others are the distinction. Next, comparing the two parts of Udana (self-statement) and Upadesha (discussion) with each other, and with the other four parts, distinguish their general and specific aspects. The two parts of Udana and Upadesha are completely distinct from each other, with no common principle. Why is this so? The Upadesha scripture arises from questions and answers. The Udana scripture does not arise from questions. Therefore, they are not connected. Compared to the other four parts, the meaning has general and specific aspects. Generally speaking, within Udana, there can be Nidāna, Avadāna, Vaipulya, and Adbhuta-dharma. Upadesha also possesses these four. Specifically, within Udana, even if there are other meanings, they are included in Udana and have no other meaning. The specific situation in Upadesha is also the same. Next, comparing the two parts of Vaipulya (extensive) and Adbhuta-dharma (unprecedented) with each other, and comparing them with the two parts of Nidāna (causation) and Avadāna (parable), distinguish their general and specific aspects. The two parts of Vaipulya and Adbhuta-dharma are completely distinct from each other because the events and principles are different. Compared to the remaining two parts, the meaning has general and specific aspects. Generally speaking, within the two parts of Vaipulya and Adbhuta-dharma, there are the meanings of Nidāna and Avadāna. Using present events as a cause to explain Vaipulya or Adbhuta-dharma, that is Nidāna. Using a metaphor to explain the principle of Vaipulya and the events of Adbhuta-dharma, that is Avadāna.
喻經。若別分之。方廣之中。雖有因緣譬喻之義。攝屬方廣。未曾有中。因緣譬喻。屬未曾有。自斯以外。所有因緣譬喻言說。顯示一切陰界入等諸法相者。判屬因緣譬喻經也。次就因緣譬喻。二部相對。以辨通別之義。此二相望。義有通別。而論之。于因緣中。亦有譬喻。故涅槃中。解因緣義。莫輕小惡以為無殃。水渧雖微。漸盈大器。水盈大器。即是譬喻。成因緣經。譬喻之中。亦有因緣。如因現在事相因緣而興喻況。是譬喻中因緣經也。若別分之。因緣之中。設有譬喻。攝屬因緣。譬喻之中。設有因緣。判屬譬喻。如佛制戒。因於比丘犯過因緣起說義強。假令立喻。判屬因緣。百喻經等。為使眾生因喻知法。縱因現事而說譬喻。喻顯法強。判屬喻經。通別如是。
第五門中。言總別者。小乘法中初修多羅。亦總亦別。統攝十二。莫不皆是一修多羅。是故名總。就中隨義開分十一。余所不收。還復攝在修多羅中。是故名別。余之十一。一向是別。大乘法中修多羅部。望餘十一。義同前釋。方廣望余。亦總亦別。統攝十二為一方廣。是故名總。于中開出余之十一。余所不收。還復攝在方廣部中。是故名別。餘十一部。一向是別。問曰。若使修多羅中統攝余別。令修多羅具余別部。合為十二。就涅槃中開分四相
【現代漢語翻譯】 現代漢語譯本： 關於譬喻經。如果分別劃分，方廣經（Vaipulya Sutra，廣大的經典）中，雖然有因緣和譬喻的意義，但歸屬於方廣經。未曾有經（Adbhuta-dharma Sutra，記載佛陀神異事蹟的經典）中，因緣和譬喻屬於未曾有經。除此之外，所有用因緣和譬喻的言說，來顯示一切陰（skandha，構成個體的要素）、界（ayatana，感覺器官與對像）、入（dhatu，構成要素）等諸法實相的經典，都判歸為因緣譬喻經。 其次，就因緣經和譬喻經這兩部經典相對而言，辨別它們共通和特異的意義。這兩者相互比較，意義上有共通之處，也有區別之處。從因緣經來說，其中也有譬喻。所以《涅槃經》（Nirvana Sutra）中解釋因緣的意義時說：『不要輕視小的惡行，以為不會有災殃。水滴雖然微小，逐漸能充滿大的器皿。』水充滿大的器皿，就是譬喻，成就了因緣經。譬喻經中，也有因緣，比如根據現在發生的事情的因緣而引發比喻的情況，這就是譬喻經中的因緣經。 如果分別劃分，因緣經中，即使有譬喻，也歸屬於因緣經；譬喻經中，即使有因緣，也判歸屬於譬喻經。例如，佛陀制定戒律，是因為比丘（bhiksu，佛教僧侶）犯過錯的因緣而開始宣說的，這種情況下因緣的意義更強，即使有比喻，也判歸屬於因緣經。《百喻經》等，是爲了使眾生通過比喻瞭解佛法，即使因為現在發生的事情而說譬喻，但譬喻顯示佛法的意義更強，就判歸屬於譬喻經。共通和特異之處就是這樣。 第五門中，說總和別。小乘佛法中的修多羅（Sutra，經），既是總的，又是別的。它統攝十二部經，沒有哪一部不是修多羅，所以稱為總。就其中根據意義開分出十一部經，其餘沒有包含的，仍然包含在修多羅中，所以稱為別。其餘的十一部經，一概是別的。大乘佛法中的修多羅部，相對於其餘的十一部經，意義與前面的解釋相同。方廣經相對於其餘的經典，既是總的，又是別的。它統攝十二部經為方廣經，所以稱為總。從中開出其餘的十一部經，其餘沒有包含的，仍然包含在方廣部中，所以稱為別。其餘的十一部經，一概是別的。有人問：如果修多羅統攝其餘的別部，使修多羅具備其餘的別部，合為十二部，那麼在《涅槃經》中開分四相（四種德行）……
【English Translation】 English version: Regarding Sutras of Metaphors. If we differentiate them, within the Vaipulya Sutra (Vipulya Sutra, extensive scriptures), although there are meanings of cause and condition (hetu-pratyaya) and metaphors (upamā), they are categorized under Vaipulya Sutra. In the Adbhuta-dharma Sutra (scriptures on the Buddha's miraculous events), cause and condition and metaphors belong to Adbhuta-dharma Sutra. Apart from these, all discourses using cause and condition and metaphors to reveal the characteristics of all dharmas such as the skandhas (aggregates constituting an individual), ayatanas (sense bases), and dhatus (elements), are classified as Sutras of Cause and Condition and Metaphors. Next, concerning the two categories of Sutras of Cause and Condition and Sutras of Metaphors, we distinguish their common and distinct meanings. When comparing these two, there are commonalities and differences in meaning. In terms of Sutras of Cause and Condition, there are also metaphors within them. Therefore, in the Nirvana Sutra, when explaining the meaning of cause and condition, it says: 'Do not underestimate small evils, thinking there will be no calamity. Although a water droplet is tiny, it gradually fills a large vessel.' The water filling a large vessel is a metaphor, thus forming a Sutra of Cause and Condition. In Sutras of Metaphors, there are also causes and conditions, such as when a metaphor arises based on the cause and condition of a present event. This is a Sutra of Cause and Condition within a Sutra of Metaphors. If we differentiate them, in Sutras of Cause and Condition, even if there are metaphors, they are categorized under Sutras of Cause and Condition. In Sutras of Metaphors, even if there are causes and conditions, they are classified under Sutras of Metaphors. For example, when the Buddha establishes precepts (śīla), it is because of the cause and condition of a bhiksu (Buddhist monk) committing a transgression that the precepts are spoken. In this case, the meaning of cause and condition is stronger, so even if there is a metaphor, it is classified under Sutras of Cause and Condition. The Sutra of One Hundred Parables (Avadāna), and others, are to enable sentient beings to understand the Dharma through metaphors. Even if metaphors are spoken based on present events, the meaning of the metaphor revealing the Dharma is stronger, so it is classified under Sutras of Metaphors. The commonalities and differences are as such. In the fifth section, regarding the general and the specific. In the Theravada (Small Vehicle) teachings, the Sutra is both general and specific. It encompasses all twelve divisions, and none are not a Sutra, so it is called general. Within it, eleven divisions are opened up according to meaning, and what is not included in the others is still contained within the Sutra, so it is called specific. The other eleven divisions are entirely specific. In the Mahayana (Great Vehicle) teachings, the Sutra division, in relation to the other eleven divisions, has the same meaning as explained earlier. The Vaipulya Sutra, in relation to the others, is both general and specific. It encompasses all twelve divisions as the Vaipulya Sutra, so it is called general. From it, the other eleven divisions are opened up, and what is not included in the others is still contained within the Vaipulya division, so it is called specific. The other eleven divisions are entirely specific. Someone asks: If the Sutra encompasses the other specific divisions, making the Sutra possess the other specific divisions, combining them into twelve divisions, then in the Nirvana Sutra, the four aspects (four virtues) are opened up...
。何不總別合為五相。如是類難法門非一釋言。齊類亦得無傷。但經論中。彰法不同。不可一類。云何不同。不同有六。一唯總門。如說一乘一實諦等。統攝三乘。以為一乘。統收二諦。為一實諦。故名為總。如是一切。二唯別門。如陰界入十二因緣四真諦等。三總別通門。如六度等。如大品說六波羅蜜。一一為主。皆收餘五。故通名總。分相各異。故皆名別。總別之義。彼此齊有。是故名為總別通門。大乘行德。多皆同爾。四總別異門。如經中說。眾生佛性。不即六法。不異六法。言六法者。五陰及我。我唯是總。五陰唯別。又如三諦。一實唯總。二諦唯別。總別不通。故名異相。如是一切。五亦總亦別。及一向別門。如彼十力五眼六通三聚戒等。於十力之中。是處非處。亦總亦別。餘九唯別。五眼之中。佛眼一種。亦總亦別。餘四唯別。至佛之時。統收四眼。皆名佛眼。名之為總。分出餘四。唯取見實。為佛眼者。名之為別。六通之中。神通一種。亦總亦別。餘五唯別。三聚戒中。律儀戒者。亦總亦別。餘二唯別。是等門中。並有斯義。是故名為亦總亦別及一向別。如是一切。六非總別門。廢詮亡對。以論道理。理非總別。體非假集。是故非總。更無所成。是以非別。如上所說。涅槃四相。乃是第二一向別門。今
【現代漢語翻譯】 現代漢語譯本： 為什麼不把總相和別相合起來歸納為五相呢？像這樣的詰難，解釋的方法不止一種。如果僅僅是歸類，這樣做也沒有什麼妨礙。但是，經典和論著中闡明佛法的方式不同，不能一概而論。有什麼不同呢？不同之處有六種： 第一種是唯有總相的法門。例如說『一乘』（Ekayana，唯一運載工具，指引導眾生達到解脫的唯一途徑）、『一實諦』（Eka-satya，唯一的真實諦理）等。統攝三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）歸為一乘，統攝二諦（Samvriti-satya, Paramartha-satya，世俗諦、勝義諦）歸為一實諦。因此稱為總相。像這樣的一切。 第二種是唯有別相的法門。例如陰（Skandha，構成個體存在的要素）、界（Dhātu，構成經驗世界的要素）、入（Āyatana，感覺器官與對像）、十二因緣（Dvādaśāṅga-pratītyasamutpāda，生命輪迴的十二個環節）、四真諦（Catur-ārya-satya，苦、集、滅、道）等。 第三種是總相和別相共通的法門。例如六度（Ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）等。如《大品般若經》所說，六波羅蜜（Ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）中，每一度都作為主要部分，包含其餘五度。因此，從總體上說，可以稱為總相；從各個相狀的差異來說，又可以稱為別相。總相和別相的意義，彼此都具備。所以稱為總別通門。大乘（Mahāyāna）的修行功德，大多都是這樣。 第四種是總相和別相相異的法門。例如經典中說，眾生（Sattva）的佛性（Buddha-dhātu），不等於六法，也不異於六法。所說的六法，是指五陰（Pañca-skandha）和我（Ātman）。『我』只是總相，五陰只是別相。又如三諦（Tri-satya，空諦、假諦、中諦），一實諦只是總相，二諦只是別相。總相和別相不相通，所以稱為異相。像這樣的一切。 第五種是亦總亦別，以及一向別相的法門。例如佛的十力（Daśa-balāni，如來所具有的十種力量）、五眼（Pañca-cakṣu，肉眼、天眼、慧眼、法眼、佛眼）、六通（Ṣaṭ-abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、三聚戒（Tri-saṃvara-śīla，律儀戒、攝善法戒、饒益有情戒）等。在十力之中，『是處非處智力』（sthānāsthāna-jñāna-bala，知悉事物因果關係的力量）是亦總亦別，其餘九力只是別相。在五眼之中，佛眼（Buddha-cakṣu）這一種是亦總亦別，其餘四眼只是別相。到了成佛的時候，統攝四眼，都稱為佛眼，名為總相。從佛眼中分出其餘四眼，只取見實之義，作為佛眼，名為別相。六通之中，神通（Abhijñā，超自然能力）這一種是亦總亦別，其餘五通只是別相。三聚戒中，律儀戒（Prātimokṣa-saṃvara-śīla，防止惡行的戒律）是亦總亦別，其餘二戒只是別相。這些法門中，都具有這種意義。所以稱為亦總亦別以及一向別相。像這樣的一切。 第六種是非總非別相的法門。拋棄言語詮釋，超越對立概念，來論述道理。道理不是總相，本體不是虛假聚合，所以不是總相。更沒有什麼可以成就，因此也不是別相。如上所說，涅槃四相（Nirvana-caturlaksana，常、樂、我、凈）乃是第二種一向別相的法門。現在……
【English Translation】 English version: Why not combine the general and specific characteristics and summarize them into five characteristics? There are more than one way to explain such challenges. If it's just a matter of classification, there's no harm in doing so. However, the ways in which the sutras and treatises elucidate the Dharma are different and cannot be generalized. What are the differences? There are six differences: The first is the Dharma gate of only the general characteristic. For example, 'Ekayana' (the One Vehicle, referring to the sole path that guides beings to liberation), 'Eka-satya' (the One True Reality), etc. It unifies the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) into the One Vehicle, and unifies the Two Truths (Samvriti-satya, Paramartha-satya) into the One True Reality. Therefore, it is called the general characteristic. Like all of this. The second is the Dharma gate of only the specific characteristic. For example, the Skandhas (aggregates constituting individual existence), Dhātus (elements constituting the world of experience), Āyatanas (sense organs and their objects), the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda, the twelve links in the cycle of life), the Four Noble Truths (Catur-ārya-satya), etc. The third is the Dharma gate that combines both general and specific characteristics. For example, the Six Perfections (Ṣaṭ-pāramitā, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), etc. As the Mahaprajnaparamita Sutra says, in the Six Perfections, each perfection serves as the main part and includes the other five. Therefore, from an overall perspective, it can be called the general characteristic; from the differences in each aspect, it can be called the specific characteristic. The meanings of general and specific characteristics are mutually present. Therefore, it is called the Dharma gate that combines both general and specific characteristics. Most of the merits of Mahāyāna practice are like this. The fourth is the Dharma gate where the general and specific characteristics are different. For example, the sutras say that the Buddha-nature (Buddha-dhātu) of sentient beings (Sattva) is neither identical to nor different from the six dharmas. The six dharmas refer to the Five Skandhas (Pañca-skandha) and the Self (Ātman). 'Self' is only the general characteristic, and the Five Skandhas are only the specific characteristic. Also, like the Three Truths (Tri-satya), the One True Reality is only the general characteristic, and the Two Truths are only the specific characteristic. The general and specific characteristics are not interconnected, so it is called the different characteristic. Like all of this. The fifth is the Dharma gate of both general and specific, as well as exclusively specific characteristics. For example, the Ten Powers of the Buddha (Daśa-balāni, the ten powers possessed by the Tathagata), the Five Eyes (Pañca-cakṣu, flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), the Six Superknowledges (Ṣaṭ-abhijñā, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, extinction of outflows), the Threefold Precepts (Tri-saṃvara-śīla, precepts of discipline, precepts of accumulating good dharmas, precepts of benefiting sentient beings), etc. Among the Ten Powers, the 'power of knowing what is possible and impossible' (sthānāsthāna-jñāna-bala, the power to know the causal relationships of things) is both general and specific, while the other nine powers are only specific. Among the Five Eyes, the Buddha Eye (Buddha-cakṣu) is both general and specific, while the other four eyes are only specific. When one attains Buddhahood, the four eyes are unified and all are called the Buddha Eye, which is called the general characteristic. Separating the other four eyes from the Buddha Eye, and only taking the meaning of seeing reality as the Buddha Eye, is called the specific characteristic. Among the Six Superknowledges, supernormal power (Abhijñā, supernatural abilities) is both general and specific, while the other five superknowledges are only specific. Among the Threefold Precepts, the precepts of discipline (Prātimokṣa-saṃvara-śīla, precepts that prevent evil deeds) are both general and specific, while the other two precepts are only specific. These Dharma gates all have this meaning. Therefore, it is called both general and specific, as well as exclusively specific characteristics. Like all of this. The sixth is the Dharma gate of neither general nor specific characteristics. Abandoning verbal explanations and transcending opposing concepts to discuss the truth. The truth is not a general characteristic, and the essence is not a false aggregation, so it is not a general characteristic. There is nothing more to be accomplished, so it is not a specific characteristic either. As mentioned above, the Four Characteristics of Nirvana (Nirvana-caturlaksana, permanence, bliss, self, purity) are the second type of exclusively specific Dharma gate. Now...
此所論十二部經。乃是第五亦總亦別及一向別門。法門不同。有此差異。寧可一類。問曰。若使十二部中修多羅部亦總亦別。三藏之中修多羅藏。得如是不釋言。亦得一切聖教。統攝皆是一修多羅。就中開出十二部經。修多羅部。亦總亦別。還即就此總修多羅。分為三藏。是故得說修多羅藏。亦總亦別。餘二唯別。十二部經。辨之粗爾。
義法聚中此卷有六門(佛性義 假名義 入不二門義 二諦義 二無我義 如法性實際義)。
佛性義五門五別(釋名一 辨體二 料簡有無內外三世當現之義三 明因義四 就性所以五)
第一釋名。佛者是其中國之言。此翻名覺。返妄契真。悟實名覺。舉佛樹性。故明佛也。所言性者。釋有四義。一者種子因本之義。所言種者。眾生自實如來藏性。出生大覺與佛為本。稱之為種。種猶因也。故經說言。云何名性。性者所謂阿耨菩提中道種子。大智論中。亦云性者。名本人分種。如黃石中所有金性白石銀性。一切眾生。有涅槃性。斯文顯矣。二體義名性。說體有四。一佛因自體。名為佛性。謂真識心。二佛果自體。名為佛性。所謂法身。第三通就佛因佛果。同一覺性。名為佛性。其猶世間麥因麥果同一麥性。如是一切當知。是性不異因果。因果恒別。性體不殊。
【現代漢語翻譯】 現代漢語譯本： 這裡所討論的十二部經，是第五種，既總括又分別，以及完全分別的門類。因為法門不同，所以有這樣的差異。可以歸為一類。有人問：如果十二部經中的修多羅部（Sutra，經）既總括又分別，那麼三藏（Tripitaka，佛教經典的總稱）中的修多羅藏（Sutra Pitaka，經藏），可以這樣解釋嗎？也可以說一切聖教，統統包含在一個修多羅（Sutra，經）中，然後從中開出十二部經。修多羅部（Sutra，經）既總括又分別。還是就這個總括的修多羅（Sutra，經），分為三藏（Tripitaka，佛教經典的總稱）。所以可以說修多羅藏（Sutra Pitaka，經藏）既總括又分別，其餘兩個藏只是分別。以上是對十二部經的粗略辨析。
義法聚中，此卷有六個門類（佛性義、假名義、入不二門義、二諦義、二無我義、如法性實際義）。
佛性義有五個門類，五個區別（解釋名稱、辨別本體、簡別有無內外三世當現之義、闡明因義、就佛性之體性進行說明）。
第一，解釋名稱。『佛』是中國的說法，翻譯過來叫做『覺』。捨棄虛妄，契合真理，領悟實相，就叫做『覺』。舉佛的樹性，所以闡明佛性。所說的『性』，解釋有四種含義：第一種是種子、因本的含義。所說的『種』，是眾生自身真實的如來藏性（Tathagatagarbha，如來藏），出生大覺，以佛為根本，稱之為『種』。『種』就是『因』的意思。所以經中說，『什麼叫做性？性就是阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）中道的種子。』《大智度論》中也說，『性，就是本人分種，如同黃石中所有的金性，白石中所有的銀性，一切眾生，都有涅槃性（Nirvana，寂滅）。』這段文字非常明顯。第二種，以本體的含義來解釋『性』。說本體有四種：第一是佛因的自體，叫做佛性，也就是真識心。第二是佛果的自體，叫做佛性，也就是法身（Dharmakaya，法身）。第三種，總括佛因佛果，同一個覺性，叫做佛性。就像世間的麥因麥果，同一個麥性。像這樣一切，應當知道，性不異於因果，因果恒常有別，性體不相同。
【English Translation】 English version: The twelve divisions of scriptures discussed here belong to the fifth category, which is both general and specific, as well as the completely specific category. Because the Dharma gates are different, there are such differences. They can be classified into one category. Someone asks: If the Sutra (Sutra, scriptures) division among the twelve divisions of scriptures is both general and specific, then can the Sutra Pitaka (Sutra Pitaka, collection of Sutras) among the Tripitaka (Tripitaka, the three collections of Buddhist scriptures) be explained in this way? It can also be said that all the holy teachings are contained in one Sutra (Sutra, scripture), and then the twelve divisions of scriptures are derived from it. The Sutra (Sutra, scriptures) division is both general and specific. It is still based on this general Sutra (Sutra, scripture) that the Tripitaka (Tripitaka, the three collections of Buddhist scriptures) is divided. Therefore, it can be said that the Sutra Pitaka (Sutra Pitaka, collection of Sutras) is both general and specific, while the other two Pitakas are only specific. The above is a rough analysis of the twelve divisions of scriptures.
In the 'Collection of Meanings and Dharmas', this volume has six categories (The meaning of Buddha-nature, the meaning of provisional names, the meaning of entering the non-dual gate, the meaning of the two truths, the meaning of the two non-selves, the meaning of suchness-nature and actual reality).
The meaning of Buddha-nature has five categories, five distinctions (Explanation of the name, distinguishing the substance, distinguishing the meaning of existence or non-existence, internal and external, the three times of past, present and future, clarifying the meaning of cause, explaining based on the nature of Buddha-nature).
First, explaining the name. 'Buddha' is the Chinese term, which translates to 'awakening'. Abandoning falsehood and conforming to truth, realizing reality is called 'awakening'. By citing the tree-nature of the Buddha, the Buddha-nature is clarified. The 'nature' that is spoken of has four meanings: The first is the meaning of seed, cause, and origin. The 'seed' that is spoken of is the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata) nature that is real in sentient beings themselves, giving birth to great awakening and taking the Buddha as its root, and is called 'seed'. 'Seed' means 'cause'. Therefore, the scripture says, 'What is called nature? Nature is the seed of the Middle Way of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' The Mahaprajnaparamita-sastra also says, 'Nature is the original inherent seed, like the gold nature in yellow stones, the silver nature in white stones, all sentient beings have Nirvana (Nirvana, liberation) nature.' This passage is very clear. Second, 'nature' is explained in terms of substance. It is said that there are four kinds of substance: The first is the self-substance of the Buddha-cause, which is called Buddha-nature, that is, the true consciousness mind. The second is the self-substance of the Buddha-effect, which is called Buddha-nature, that is, the Dharmakaya (Dharmakaya, the body of the Dharma). The third is to encompass both the Buddha-cause and the Buddha-effect, the same awakening nature, which is called Buddha-nature. Just like the cause and effect of wheat in the world, the same wheat nature. Like this, everything should be known, the nature is not different from cause and effect, cause and effect are always different, the nature of the substance is not different.
此前三義。是能知性。局就眾生。不通非情。第四通說。諸法自體。故名為性。此性唯是諸佛所窮。就佛以明諸法體性。故云佛性。此後一義。是所知性。通其內外。斯等皆是體義名性。三不改名性。不改有四。一因體不改。說之為性。非謂是因常不為果說為不改。此就因時。不可隨緣。返為非因。故稱不改。故經說言。若殺眾生。喪滅佛性。無有是處。又復說言。因不改者。得果之時。因名雖改。因體不亡。因體即是。如來藏性顯為法身。體無變易。非如有為得果因謝。就體以論。故名不改。二果體不改。說名為性。一得常然。不可壞故。第三通就因果自體不改名性。如麥因果麥性不改。以不改故。種麥得麥。不得余物。如是一切。佛性亦爾。佛因佛果。性不改故。眾生究竟。必當為佛。不作余法。經說佛性旨要。在斯第四。通說諸法體實不改名性。雖復緣別內外染凈。性實平等湛然一味故曰不改。此是第三不改名性。四性別名性。性別有四。一明因性別異於果。二明果性別異於因。第三通就因果體性別異非情故。經說言。為非佛性一切草木石等。說于佛性。四就一切諸法理。實別於情相虛妄之法。名之為性。故經說言。如來藏者。非我眾生。非命非人。又復經言。佛性雖住陰界入中。而實不同陰界入也。以此界別
【現代漢語翻譯】 現代漢語譯本 此前三種解釋，是能知之性（capable of knowing nature）。侷限於眾生，不能通達非情之物（insentient things）。第四種解釋則普遍地闡述，一切諸法的自體（self-nature）都可稱為性。這種『性』唯有諸佛才能徹底瞭解。就佛而言，闡明諸法的體性，所以稱為佛性（Buddha-nature）。 這最後一種解釋，是所知之性（knowable nature），通達內外。這些都是以『體』的意義來命名為『性』。 三種『不改』被稱為『性』。『不改』有四種含義：第一，因體不改，稱之為『性』。並非說作為『因』永遠不會成為『果』才稱為『不改』。這是就『因』的階段而言，它不能隨著因緣的變化，反而變成『非因』。所以稱為『不改』。因此，經中說，如果殺害眾生，喪失佛性，沒有這樣的道理。又說，『因』不改變，那麼在得到『果』的時候，『因』的名稱雖然改變，但『因』的本體不會消失。『因』的本體就是如來藏性（Tathagatagarbha-nature）顯現為法身（Dharmakaya），本體沒有變易，不像有為法（conditioned dharmas）得到果報后，『因』就消失了。這是就『體』而言，所以稱為『不改』。 第二，果體不改，稱之為『性』。一旦獲得，就永遠不變，不可破壞。 第三，普遍地就因果的自體不改變而言，稱之為『性』。例如，麥子的因和果，麥子的『性』不會改變。因為不改變，所以種麥子得到麥子，不會得到其他東西。像這樣，一切佛性也是如此。佛的因和佛的果，『性』不改變，所以眾生最終必定會成佛，不會成為其他事物。經中所說的佛性的要旨，就在於此。 第四，普遍地闡述一切諸法的體性真實不改變，稱之為『性』。雖然因緣不同，有內外染凈的差別，但『性』的本質是平等而澄澈的，始終如一，所以說『不改』。這是第三種『不改』被稱為『性』。 四種『性別』被稱為『性』。『性別』有四種含義：第一，說明『因』的性別不同於『果』。 第二，說明『果』的性別不同於『因』。 第三，普遍地就因果的本體性別不同於非情之物而言。經中說，將非佛性的一切草木石頭等，說成是佛性。 第四，就一切諸法的理體，真實區別于情相虛妄之法而言，稱之為『性』。所以經中說，如來藏不是『我』、『眾生』、『壽命』、『人』。又說，佛性雖然存在於陰界入（skandha, ayatana, dhatu）之中，但實際上與陰界入不同。以此來區分界別。
【English Translation】 English version The previous three meanings refer to the nature capable of knowing (capable of knowing nature). It is limited to sentient beings and cannot extend to insentient things. The fourth explanation universally elucidates that the self-nature (self-nature) of all dharmas can be called 'nature'. This 'nature' can only be thoroughly understood by all Buddhas. In terms of the Buddha, it clarifies the nature of all dharmas, hence it is called Buddha-nature (Buddha-nature). This last meaning refers to the knowable nature (knowable nature), which extends to both internal and external aspects. These are all named 'nature' in the sense of 'essence'. Three types of 'unchanging' are called 'nature'. 'Unchanging' has four meanings: First, the unchanging nature of the cause is called 'nature'. It does not mean that the 'cause' never becomes the 'effect' to be called 'unchanging'. This refers to the stage of 'cause', which cannot be changed by conditions and revert to being a 'non-cause'. Therefore, it is called 'unchanging'. Thus, the sutra says that if one kills sentient beings, there is no reason to lose Buddha-nature. It also says that if the 'cause' does not change, then when the 'effect' is obtained, although the name of the 'cause' changes, the essence of the 'cause' does not disappear. The essence of the 'cause' is the Tathagatagarbha-nature (Tathagatagarbha-nature) manifested as the Dharmakaya (Dharmakaya), the essence of which does not change, unlike conditioned dharmas (conditioned dharmas) where the 'cause' disappears after obtaining the result. This is in terms of 'essence', hence it is called 'unchanging'. Second, the unchanging nature of the effect is called 'nature'. Once obtained, it is eternally constant and cannot be destroyed. Third, universally speaking, the unchanging self-nature of cause and effect is called 'nature'. For example, the cause and effect of wheat, the 'nature' of wheat does not change. Because it does not change, planting wheat yields wheat, not something else. Likewise, all Buddha-nature is the same. The cause of Buddha and the effect of Buddha, the 'nature' does not change, so sentient beings will ultimately become Buddhas, not something else. The essence of Buddha-nature mentioned in the sutra lies in this. Fourth, universally elucidating that the true nature of all dharmas is unchanging is called 'nature'. Although the conditions are different, with distinctions of internal and external, defiled and pure, the essence of 'nature' is equal and clear, always the same, hence it is said to be 'unchanging'. This is the third type of 'unchanging' called 'nature'. Four types of 'distinction' are called 'nature'. 'Distinction' has four meanings: First, it explains that the 'gender' of the 'cause' is different from the 'gender' of the 'effect'. Second, it explains that the 'gender' of the 'effect' is different from the 'gender' of the 'cause'. Third, universally speaking, the essential gender of cause and effect is different from insentient things. The sutra says that all plants, trees, stones, etc., which are not Buddha-nature, are said to be Buddha-nature. Fourth, in terms of the principle of all dharmas, which is truly different from the emotional and illusory dharmas, it is called 'nature'. Therefore, the sutra says that the Tathagatagarbha is not 'self', 'sentient being', 'life', or 'person'. It also says that although Buddha-nature resides in the skandhas, ayatanas, and dhatus (skandha, ayatana, dhatu), it is actually different from the skandhas, ayatanas, and dhatus. This is to distinguish the realms.
故。名為性。佛性名義。庶判如是。
第二次辨性之體狀。然佛性者。蓋乃法界門中一門也。門別雖異。妙旨虛融。義無不在。無不在故。無緣而非性。無緣而非性故。難以定論。是以經中。或說生死。以為佛性。或說涅槃。以為佛性。或說為因。或說為果。或復說為非因非果。或說為空。或說為有。或復說為非空非有。或說為一。或說為異。或復說為不一不異。或說為有。或說為無。或復說為非有非無。或說為內。或說為外。或復說為非內非外。或說為當。或說為現。或復說為非當非現。或說色心以為佛性。或復言非。或說一切善惡無記以為佛性。或復言非。如是一切無非佛性。雖復異論。莫不皆入一性門中。性義既然。執定是非。無不失旨。經說摸象喻失在此。斯等諸法。云何名性。為性之義。備如初門。良以諸法無不性故。詮題異辨。廣略難定。或立為一。乃至眾多。所言一者。雖復緣別染凈之殊。性旨一味湛然若虛空。故云一也。或分為二。二有四門。一約緣分二。緣有染凈。染謂生死。凈謂涅槃。生死涅槃。體皆是性故。涅槃中師子菩薩問于佛性。如來贊言。師子菩薩具二莊嚴。能問一二。佛具二嚴。能答一二。一謂涅槃。二謂生死。二體用分二。廢緣論性。性常一味。是其體也。隨緣辨性。性有凈
【現代漢語翻譯】 故，名為性（本性）。佛性（Buddha-nature）名義，大概可以這樣判別。
第二次辨析性的體狀。然而佛性，大概是法界（Dharmadhatu）門中的一扇門。門雖各有不同，但其妙旨虛融，意義無所不在。因為無所不在，所以沒有哪個因緣不是性。因為沒有哪個因緣不是性，所以難以給出定論。因此，經典中，有時說生死（samsara）是佛性，有時說涅槃（nirvana）是佛性，有時說是因，有時說是果，有時又說是非因非果，有時說是空，有時說是有，有時又說非空非有，有時說是一，有時說是異，有時又說是不一不異，有時說是有，有時說是無，有時又說非有非無，有時說是內，有時說是外，有時又說非內非外，有時說是當（未來），有時說是現（現在），有時又說非當非現，有時說色心（rupa-citta）是佛性，有時又說不是，有時說一切善惡無記（kusala-akusala-avyakrta）是佛性，有時又說不是。像這樣一切法沒有不是佛性的。雖然有不同的論述，但都進入了一個佛性之門中。性的意義既然如此，如果執著于確定是非，沒有不失去其宗旨的。《涅槃經》中摸象的譬喻說的就是這種情況。這些法，如何稱之為性呢？關於性的意義，詳盡地在最初的門中已經闡述。正因為一切法沒有不是性的，所以詮釋題目的不同辨析，廣略難以確定。或者立為一，乃至眾多。所說的一，雖然因緣不同，有染凈的差別，但性的宗旨一味湛然，如同虛空，所以說一。或者分為二，二有四門：一、約緣分二，緣有染凈，染指生死，凈指涅槃，生死涅槃，其體都是性。所以《涅槃經》中師子菩薩（Simha Bodhisattva）問佛性，如來讚歎說：『師子菩薩具足二種莊嚴，能問一二，佛具足二種莊嚴，能答一二。』一指涅槃，二指生死。二、體用分二，拋開因緣來談性，性常一味，是其體。隨順因緣來辨析性，性有凈
【English Translation】 Therefore, it is called 'nature' (svabhava). The meaning of Buddha-nature (Buddha-dhatu) can be roughly discerned in this way.
The second time to distinguish the substance of nature. However, Buddha-nature is probably one gate in the Dharmadhatu (realm of reality). Although the gates are different, the subtle meaning is empty and harmonious, and the meaning is omnipresent. Because it is omnipresent, there is no condition that is not nature. Because there is no condition that is not nature, it is difficult to give a definite conclusion. Therefore, in the scriptures, sometimes it is said that samsara (birth and death) is Buddha-nature, sometimes it is said that nirvana (liberation) is Buddha-nature, sometimes it is said to be the cause, sometimes it is said to be the effect, sometimes it is said to be neither cause nor effect, sometimes it is said to be emptiness, sometimes it is said to be existence, sometimes it is said to be neither emptiness nor existence, sometimes it is said to be one, sometimes it is said to be different, sometimes it is said to be neither one nor different, sometimes it is said to be existence, sometimes it is said to be non-existence, sometimes it is said to be neither existence nor non-existence, sometimes it is said to be internal, sometimes it is said to be external, sometimes it is said to be neither internal nor external, sometimes it is said to be future, sometimes it is said to be present, sometimes it is said to be neither future nor present, sometimes it is said that rupa-citta (form and mind) is Buddha-nature, sometimes it is said not to be, sometimes it is said that all kusala-akusala-avykrta (wholesome, unwholesome, and neutral) is Buddha-nature, sometimes it is said not to be. Like this, everything is Buddha-nature. Although there are different arguments, they all enter the one gate of Buddha-nature. Since the meaning of nature is like this, if one is attached to determining right and wrong, one will inevitably lose its essence. The analogy of touching the elephant in the Nirvana Sutra speaks of this situation. How can these dharmas be called nature? The meaning of nature is explained in detail in the first gate. Precisely because everything is nature, the different distinctions in interpreting the topic are difficult to determine in terms of breadth and brevity. Or it is established as one, or even many. The so-called one, although the conditions are different and there are differences between defilement and purity, the essence of nature is purely clear, like empty space, so it is called one. Or it is divided into two, and there are four gates to the two: 1. Dividing into two according to conditions, conditions have defilement and purity, defilement refers to samsara, purity refers to nirvana, samsara and nirvana, their substance is all nature. Therefore, in the Nirvana Sutra, Simha Bodhisattva (Lion Bodhisattva) asked about Buddha-nature, and the Tathagata praised: 'Simha Bodhisattva is fully equipped with two kinds of adornments, able to ask about one and two, and the Buddha is fully equipped with two kinds of adornments, able to answer about one and two.' One refers to nirvana, and two refers to samsara. 2. Dividing into two according to substance and function, discussing nature without conditions, nature is always of one taste, which is its substance. Discriminating nature according to conditions, nature has purity
穢。是其用也。三能所分二。一能知性。二所知性。能知性者。謂真識心。以此真心覺知性故。與無明合。便起妄知。遠離無明。便為正智。如似世人以有報心覺知性故。與昏氣合使起夢知。遠離昏氣使起正智。若無真心覺知性者。終無妄知。亦無正知。如草木等。無智性故。無有夢知。亦無悟知。此能知性。局在眾生。不通非情。故經說言。為非佛性說于佛性。非佛性者。所謂一切墻壁瓦石。又經說言。凡有心者悉是佛性。此等皆是能知性也。所知性者。謂如法性實際實相法界法經第一義空一實諦等。如經中說。第一義空。名為佛性。或言中道。名為佛性。如是等言當知。皆是所知性也。此所知性。該通內外。故經說言。佛性如空。遍一切處。四對果分二。一法佛性。二報佛性。法佛性者。本有法體。與彼法佛體無增減。唯有隱顯凈穢為異。如礦中金與出礦時體無多少。亦如凍水與消融時體無增減。報佛性者本無法體。唯于第八真識心中。有其方便可生之義。如礦中金有可造作器具之義。非有器具已在現中。如樹子中未有樹體唯有方便可生之義。若無生性。雖以無量百千方便。佛不可生。如燋種中樹不可生。如勝鬘說。如來藏中。具過恒沙一切佛法。如來藏經說。眾生中。具足如來一切種德。馬鳴論說。從本以來。
【現代漢語翻譯】 現代漢語譯本 『穢』是它的作用。三、能知和所知分為兩種：一、能知性（能認知的本性），二、所知性（被認知的本性）。能知性，指的是真識心（真實的意識心）。因為這個真心具有覺知的本性，所以與無明（ignorance）結合，就會產生虛妄的認知；遠離無明，就會成為正確的智慧。就像世人因為有報心（有感知的心）具有覺知的本性，所以與昏沉之氣結合，就會產生夢中的認知；遠離昏沉之氣，就會產生正確的智慧。如果沒有真心具有覺知的本性，那麼終究不會有虛妄的認知，也不會有正確的智慧，就像草木等，因為沒有智性，所以沒有夢中的認知，也沒有覺悟的認知。這種能知性，侷限在眾生之中，不包括非情（無情識的事物）。所以經書上說，『為非佛性說于佛性』，非佛性，指的就是一切墻壁瓦石。經書又說，『凡有心者悉是佛性』，這些都是能知性。所知性，指的是如法性（事物本來的性質），實際（真理的實際），實相（真實的相狀），法界（諸法的界限），法經（佛法的經典），第一義空（最高的空性），一實諦（唯一的真實諦理）等。如經中所說，『第一義空，名為佛性』，或者說『中道，名為佛性』，像這樣的說法，應當知道，都是所知性。這種所知性，包括內外一切。所以經書上說，『佛性如空，遍一切處』。 四、對果分為兩種：一、法佛性（作為法則的佛性），二、報佛性（作為果報的佛性）。法佛性，是本有的法體，與法佛的本體沒有增減，只有隱顯和凈穢的差別。就像礦中的金子與出礦時的金子，本體沒有多少的差別；也像凍結的水與融化時的水，本體沒有增減。報佛性，是本沒有法體，只是在第八真識心中，有可以產生的意義。就像礦中的金子有可以製造器具的意義，而不是器具已經在眼前。就像樹的種子中沒有樹的本體，只有可以產生的意義。如果沒有生性，即使有無量百千種方便，佛也不可能產生，就像焦芽敗種中樹不可能產生。如《勝鬘經》所說，『如來藏中，具過恒沙一切佛法』。《如來藏經》說，『眾生中，具足如來一切種德』。《馬鳴菩薩論》說，『從本以來，』
【English Translation】 English version 『Defilement』 is its function. Three, the knowable and the known are divided into two: one is the knowing nature (the nature of being able to know), and the other is the known nature (the nature of being known). The knowing nature refers to the true consciousness mind (the true mind of consciousness). Because this true mind has the nature of awareness, it combines with ignorance (Avidya), and then produces false cognition; away from ignorance, it becomes correct wisdom. It is like ordinary people because they have a rewarding mind (a sentient mind) with the nature of awareness, so combined with the dim qi, it will produce cognition in dreams; away from the dim qi, it will produce correct wisdom. If there is no true mind with the nature of awareness, then there will be no false cognition, nor will there be correct wisdom, just like plants and trees, etc., because they have no intelligence, so there is no cognition in dreams, nor is there awareness cognition. This knowing nature is limited to sentient beings and does not include non-sentient things. Therefore, the scriptures say, 『To speak of Buddha-nature for non-Buddha-nature』, non-Buddha-nature refers to all walls, tiles, and stones. The scriptures also say, 『All those who have a mind are Buddha-nature』, these are all knowing natures. The known nature refers to such as Dharmata (the original nature of things), actuality (the actuality of truth), reality (the true appearance), Dharmadhatu (the boundaries of all dharmas), Dharma Sutra (the Buddhist scriptures), the ultimate emptiness (the highest emptiness), the one true reality (the only true reality), etc. As the scriptures say, 『The ultimate emptiness is called Buddha-nature』, or 『The Middle Way is called Buddha-nature』, such statements should be known to be the known nature. This known nature includes everything inside and outside. Therefore, the scriptures say, 『Buddha-nature is like space, pervading all places.』 Four, the division of results is divided into two: one is Dharma Buddha-nature (Buddha-nature as a principle), and the other is Reward Buddha-nature (Buddha-nature as retribution). Dharma Buddha-nature is the original Dharma body, and there is no increase or decrease in the body of the Dharma Buddha, only the difference between concealment and manifestation, purity and defilement. Just like the gold in the mine and the gold when it comes out of the mine, there is not much difference in the body; it is also like the frozen water and the melted water, there is no increase or decrease in the body. Reward Buddha-nature is that there is no Dharma body originally, but only in the eighth true consciousness mind, there is a meaning that can be produced. It is like the gold in the mine has the meaning of being able to make utensils, but the utensils are not already in front of you. It is like there is no tree body in the seed of the tree, only the meaning that can be produced. If there is no nature of birth, even with countless hundreds of thousands of means, the Buddha cannot be born, just like the tree cannot be born in the scorched seed. As the 『Śrīmālādevī Siṃhanāda Sūtra』 says, 『In the Tathāgatagarbha, there are all the Buddha-dharmas that exceed the sands of the Ganges.』 The 『Tathāgatagarbha Sūtra』 says, 『In sentient beings, there are all the virtues of the Tathāgata.』 The 『Awakening of Faith in the Mahayana』 says, 『From the beginning,』
具足一切性功德法。華嚴經說。一切眾生心微塵中。具無師智無礙智廣大智等。當知皆是法佛之性。如涅槃說。眾生身中。未有德體。如樹子中未有樹體。箜篌之中未有聲體。如是等言當知。皆是報佛之性。問曰。向言法佛之性本有法體。其相云何。如妄想心。雖未對緣現起煩惱。體是一切過恒沙等諸煩惱性。真心如是。雖未從緣現成諸德。體是一切三昧智慧神通解脫陀羅尼等一切德性。是諸德性。同體緣集不離不即。不異不脫。二相如是。或分為三。三有四門。一約緣分三。如涅槃說。一不善五陰。二善五陰。三佛果五陰。不善陰者。佛性整合外凡五陰。陰即是性。如凍是水。故經說言。生死二法。是如來藏。言善陰者。佛性整合三乘聖人無漏五陰。陰即是性。言果陰者。佛性整合佛果五陰。陰即是性。如湯是水镮釧是金。二約緣就實。以分三種。一者染性。二者凈性。三非染凈性。性在生死。名為染性。性在涅槃。名為凈性。此二約緣。就實論性。性外無緣。可隨變動以不變故。古今一味。是故名為非染凈性。三體相及用以分三。如馬鳴說。一者體大。謂真如性。二者相大。謂真如中。具過恒沙性功德法。三者用大。謂真心中。備起法界染凈之用。此三如后八識章中具廣分別。四對果論三。一者法佛性。二報佛性
【現代漢語翻譯】 現代漢語譯本 具足一切性功德法。《華嚴經》說，一切眾生心微塵中，具有無師智（無需老師指導的智慧）、無礙智（沒有阻礙的智慧）、廣大智（廣大的智慧）等。應當知道，這些都是法佛（Dharmakāya Buddha）之性。如《涅槃經》所說，眾生身中，未有德體（功德的本體），如樹子中未有樹體，箜篌之中未有聲體。像這樣的說法，應當知道，都是報佛（Saṃbhogakāya Buddha）之性。 問：前面說，法佛之性本有法體，它的相狀是怎樣的？ 答：如妄想心，雖然未對緣現起煩惱，但其體是一切過恒河沙數諸煩惱的本性。真心也是如此，雖然未從緣現成諸德，但其體是一切三昧（Samadhi，禪定）、智慧（Prajna）、神通（Abhijñā，超自然能力）、解脫（Moksha，解脫）、陀羅尼（Dharani，總持）等一切德性。這些德性，同體緣集，不離不即，不異不脫。二相是這樣，或者分為三。三有四門： 一、約緣分三。如《涅槃經》說：一是不善五陰（不善的五蘊），二是善五陰（善良的五蘊），三是佛果五陰（佛果的五蘊）。不善陰，是佛性整合外凡的五陰，陰即是性，如凍是水。所以經上說，生死二法，是如來藏（Tathāgatagarbha，如來藏）。善陰，是佛性整合三乘聖人無漏的五陰，陰即是性。果陰，是佛性整合佛果的五陰，陰即是性，如湯是水，镮釧是金。 二、約緣就實，以分三種。一者染性（受污染的本性），二者凈性（清凈的本性），三者非染凈性（非污染非清凈的本性）。性在生死中，名為染性。性在涅槃中，名為凈性。這兩種是約緣，就實論性。性外無緣，可以隨變動，以其不變的緣故，古今一味，所以名為非染凈性。 三、體相及用以分三。如馬鳴菩薩所說：一者體大（本體廣大），謂真如性（Tathātā，真如的本性）。二者相大（相狀廣大），謂真如中，具過恒河沙數性功德法。三者用大（作用廣大），謂真心中，具備起法界染凈之用。這三種如后八識章中具體廣泛地分別。 四、對果論三。一者法佛性（Dharmakāya Buddha-nature），二者報佛性（Saṃbhogakāya Buddha-nature）。
【English Translation】 English version Endowed with all qualities and virtues. The Avataṃsaka Sūtra says: 'In each dust mote of the minds of all sentient beings, there exist the wisdom without a teacher (wisdom without external instruction), unobstructed wisdom, vast wisdom, and so on.' Know that all these are the nature of the Dharmakāya Buddha (法佛, the embodiment of the Dharma). As the Nirvana Sutra says: 'In the bodies of sentient beings, there is not yet the substance of virtue, just as in a seed there is not yet the substance of a tree, and in a konghou (箜篌, a Chinese harp) there is not yet the substance of sound.' Know that such statements all refer to the nature of the Saṃbhogakāya Buddha (報佛, the enjoyment body of a Buddha). Question: Earlier, it was said that the nature of the Dharmakāya Buddha inherently possesses the substance of Dharma. What is its appearance? Answer: Like the mind of delusion, although it has not yet manifested afflictions in response to conditions, its essence is the nature of all afflictions exceeding the sands of the Ganges. The true mind is also like this; although it has not yet manifested all virtues in response to conditions, its essence is all samādhi (三昧, meditative absorption), prajna (智慧, wisdom), abhijñā (神通, supernormal powers), moksha (解脫, liberation), dharani (陀羅尼, mnemonic incantations), and all other virtues. These virtues, being of the same essence, gather through conditions, neither separate nor identical, neither different nor detached. These two aspects are like this, or they can be divided into three. These three have four aspects: First, dividing into three based on conditions. As the Nirvana Sutra says: 'First, the five aggregates of unwholesomeness (不善五陰), second, the five aggregates of wholesomeness (善五陰), and third, the five aggregates of the Buddha-fruit (佛果五陰).' The unwholesome aggregates are the Buddha-nature integrated into the five aggregates of ordinary beings; the aggregates are the nature, just as ice is water. Therefore, the sutra says, 'The two dharmas of birth and death are the Tathāgatagarbha (如來藏, the womb of the Tathagata).' The wholesome aggregates are the Buddha-nature integrated into the five unconditioned aggregates of the holy beings of the Three Vehicles; the aggregates are the nature. The fruit aggregates are the Buddha-nature integrated into the five aggregates of the Buddha-fruit; the aggregates are the nature, just as hot water is water, and bracelets are gold. Second, dividing into three based on reality in relation to conditions. First, defiled nature (染性), second, pure nature (凈性), and third, neither defiled nor pure nature (非染凈性). When the nature is in samsara (生死, the cycle of birth and death), it is called defiled nature. When the nature is in nirvana (涅槃, liberation), it is called pure nature. These two are based on conditions, discussing the nature in terms of reality. There are no conditions outside the nature that can be changed; because it is unchanging, it is the same taste from ancient times to the present, so it is called neither defiled nor pure nature. Third, dividing into three based on essence, characteristics, and function. As Ashvaghosha (馬鳴) says: 'First, the greatness of essence (體大), referring to the nature of Suchness (真如性, Tathātā). Second, the greatness of characteristics (相大), referring to the fact that Suchness possesses virtues and dharmas exceeding the sands of the Ganges. Third, the greatness of function (用大), referring to the fact that the true mind is equipped to generate the defiled and pure functions of the Dharma-realm.' These three will be specifically and extensively discussed in the chapter on the Eight Consciousnesses later. Fourth, discussing three in relation to the fruit. First, the Dharmakāya Buddha-nature (法佛性), and second, the Saṃbhogakāya Buddha-nature (報佛性).
。三應佛性。法報兩性義。如前釋。應佛性者。應佛有二。一者法應以得現化法門力故。普門皆現。二者報應以本大悲大願力故。隨物異示。法應家性。本有法體。如來藏中。現像起法門。是其體也。報應家性。本無法體。唯有方便可生之義。或說為四。如涅槃說。一闡提人有。善根人無。二善根人有。闡提人無。三二人俱有。四二人俱無。是義云何。佛性有四。一不善陰。二善五陰。三佛果陰。四是理性。四中前三。隨用以分。后一就實。不善陰者。凡夫五陰。真妄所集。唯真不生。單妄不成。真妄和合。方有陰生。攝陰從妄。唯妄心作。如夢中身昏夢心作。如波風作。攝陰從真。皆真心作。如夢中身皆報心作。如波水作。從真義邊。說為佛性。與勝鬘經生死二法是如來藏。其義相似。善五陰者。地上之身。通而論之。地前亦有。此陰真心緣治合成。攝陰從緣。緣治所造。如莊嚴具模樣所作。攝陰從真。真心所為。如莊嚴具真金所作。真作義邊。說為佛性。佛果陰者。是佛果德。與前善陰。大況相似。滿不滿異。言理性者。廢緣談實。實之處無緣。以無緣故。真體一味。非因非果。與涅槃中非因果性。其一也。四中初一闡提人有。善根人無。第二善陰。善根人有。闡提人無。第三果陰。二人俱無。第四理性。二人俱
【現代漢語翻譯】 現代漢語譯本 三、應佛性（應化佛的佛性）。法報兩性義：如前文解釋。應佛性者：應佛有兩種，一是法應（通過獲得示現變化法門的力量而產生的應化佛），因為獲得了示現變化法門的力量，所以在任何地方都能顯現。二是報應（基於根本的大悲心和大願力而產生的應化佛），根據不同眾生的需要而示現不同的形象。法應的家性（根本屬性）：本有法體，如來藏中，顯現形象、生起法門，是它的本體。報應的家性：本無法體，只有通過方便才能產生意義。或者說有四種情況，如《涅槃經》所說：一、一闡提（斷絕善根的人）有佛性，有善根的人沒有。二、有善根的人有佛性，一闡提沒有。三、二者都有佛性。四、二者都沒有佛性。這是什麼意思呢？佛性有四種：一、不善五陰（構成凡夫身心的五種要素，即色、受、想、行、識）。二、善五陰（通過修行而產生的五陰）。三、佛果陰（佛果的五陰）。四、理性（本體之理）。四種佛性中，前三種是隨作用而劃分的，后一種是就本體而言的。不善五陰：凡夫的五陰，是真妄和合而成的。只有真性不能產生五陰，只有妄心也不能產生五陰，只有真妄和合，才能產生五陰。從五陰的妄心層面來說，唯有妄心才能造作，就像夢中的身體是昏沉的夢心所造作，就像波浪是風所造作。從五陰的真性層面來說，都是真心所造作，就像夢中的身體都是報心所造作，就像波浪是水所造作。從真性的意義上說，可以稱為佛性，與《勝鬘經》中生死二法是如來藏的說法相似。善五陰：地上菩薩的身心。廣義來說，地上菩薩之前也有。這種五陰是真心通過因緣修治而成的。從五陰的因緣層面來說，是因緣修治所造作的，就像莊嚴器具是按照模樣所製作的。從五陰的真性層面來說，是真心所造作的，就像莊嚴器具是真金所製作的。從真性造作的意義上說，可以稱為佛性。佛果陰：是佛的果德，與前面的善五陰大體相似，只是圓滿與不圓滿的差異。理性：拋開因緣談論本體，本體之處沒有因緣。因為沒有因緣，所以真體只有一個味道，非因非果，與《涅槃經》中非因果性的說法一致。四種佛性中，第一種不善五陰，一闡提人有，有善根的人沒有。第二種善五陰，有善根的人有，一闡提沒有。第三種果陰，二者都沒有。第四種理性，二者都具有。
【English Translation】 English version 3. The Buddha-nature of Response Bodies (應佛性). The meaning of the two natures of Dharma and Reward Bodies: as explained earlier. The Buddha-nature of Response Bodies: There are two types of Response Buddhas. First, the Dharma Response Body (法應), which arises from the power of obtaining the Dharma-gate of manifestation and transformation, manifesting everywhere. Second, the Reward Response Body (報應), which arises from the fundamental great compassion and great vows, appearing in different forms according to the needs of different beings. The inherent nature of the Dharma Response Body: It inherently possesses the Dharma-body. In the Tathagata-garbha (如來藏), the manifestation of forms and the arising of Dharma-gates are its substance. The inherent nature of the Reward Response Body: It inherently lacks a Dharma-body, and its meaning can only be generated through skillful means. Or it can be said that there are four situations, as stated in the Nirvana Sutra: 1. Icchantikas (一闡提, those who have severed their roots of goodness) have Buddha-nature, while those with roots of goodness do not. 2. Those with roots of goodness have Buddha-nature, while Icchantikas do not. 3. Both have Buddha-nature. 4. Neither has Buddha-nature. What does this mean? There are four types of Buddha-nature: 1. Non-wholesome Five Skandhas (不善五陰, the five aggregates that constitute the body and mind of ordinary beings, namely form, feeling, perception, volition, and consciousness). 2. Wholesome Five Skandhas (善五陰, the five skandhas that arise through cultivation). 3. Buddha-fruit Skandhas (佛果陰, the five skandhas of the Buddha-fruit). 4. Reason-nature (理性, the principle of the essence). Among the four types of Buddha-nature, the first three are divided according to their function, while the last one is based on the essence. Non-wholesome Five Skandhas: The five skandhas of ordinary beings are a combination of truth and delusion. Truth alone cannot generate the five skandhas, and delusion alone cannot generate the five skandhas. Only the combination of truth and delusion can generate the five skandhas. From the perspective of the deluded mind of the five skandhas, only the deluded mind can create them, just as the body in a dream is created by the drowsy dream-mind, and just as waves are created by the wind. From the perspective of the true nature of the five skandhas, they are all created by the true mind, just as the body in a dream is created by the reward-mind, and just as waves are created by water. From the meaning of true nature, it can be called Buddha-nature, which is similar to the statement in the Srimala Sutra that the two dharmas of birth and death are the Tathagata-garbha. Wholesome Five Skandhas: The body and mind of Bodhisattvas on the ground. Broadly speaking, they also exist before Bodhisattvas on the ground. These five skandhas are formed by the true mind through conditioning and cultivation. From the perspective of the conditions of the five skandhas, they are created by conditioning and cultivation, just as ornaments are made according to their patterns. From the perspective of the true nature of the five skandhas, they are created by the true mind, just as ornaments are made of pure gold. From the meaning of creation by true nature, it can be called Buddha-nature. Buddha-fruit Skandhas: These are the Buddha's fruit-virtues, which are largely similar to the previous wholesome five skandhas, except for the difference between completeness and incompleteness. Reason-nature: Discussing the essence apart from conditions, there are no conditions in the place of the essence. Because there are no conditions, the true essence has only one flavor, neither cause nor effect, which is consistent with the statement in the Nirvana Sutra that it is neither cause nor effect. Among the four types of Buddha-nature, the first type, non-wholesome five skandhas, is possessed by Icchantikas but not by those with roots of goodness. The second type, wholesome five skandhas, is possessed by those with roots of goodness but not by Icchantikas. The third type, fruit-skandhas, is possessed by neither. The fourth type, reason-nature, is possessed by both.
有。通而論之。三人俱有。佛亦有故。四種如是。經中或復說性為四。一是因性。二是果性。三是因果性。四非因果性。言因性者。所謂生死十二因緣。能與菩提作因緣。故名為佛性。是以經言。譬如胡菰能與熱病作因緣。故名為熱病。因緣亦爾。問曰。因緣是虛妄法。云何能與菩提作因。然彼生死十二因緣起。由妄情托真如立。故經說言。十二因緣。皆依真實第一義心。就妄論之。雖是虛構。據真緣攝。斯無不實。窮緣悟實。便成大覺。是故因緣能為佛因。故經說言。因者所謂十二因緣也。言果性者。謂大涅槃如來藏性。體雖凈從緣說染。染時為因。復隨對治。息染為凈。凈相始顯。說之為果。果德寂滅。名為涅槃。故經說言。果者所謂無上大般涅槃也。是因果者。所謂觀察十二緣智。未滿為因。滿足為果。此是方便有作行德。故經說言。是因是果。如十二緣所生之法。非因果者。如實法性。旨通染凈。而非因果。故經說言。非因非果。名為佛性。廢緣談實。就體指也。又如經中說性為五。如涅槃說。一者因性。二因因性。三者果性。四果果性。五非因果性。言因性者。謂十二緣。能與涅槃為本因故。問曰。因緣是生死法。云何能與涅槃作因。釋言。因緣真妄整合。攝緣從妄。妄心所為。虛誑無法。不名佛性。攝緣
【現代漢語翻譯】 現代漢語譯本 有，總的來說，三者（指因性、果性、因果性）都具有佛性。佛也具有佛性。四種佛性就是這樣。經典中或者又說佛性有四種：一是因性（hetu-svabhāva），二是果性（phala-svabhāva），三是因果性（hetu-phala-svabhāva），四是非因果性（na hetu-phala-svabhāva）。 所說的因性，就是指生死流轉的十二因緣（dvādaśāṅga-pratītyasamutpāda）。它能作為證得菩提（bodhi）的因緣，所以稱為佛性。因此經典上說，譬如胡菰能作為引發熱病的因緣，所以稱為熱病。因緣也是這樣。 有人問：『因緣是虛妄之法，怎麼能作為菩提之因呢？』 答：『因為這生死流轉的十二因緣生起，是由於虛妄的情識依託于真如（tathatā）而建立的。所以經典上說，十二因緣，都依于真實的第一義心（paramārtha-citta）。就虛妄的層面來說，雖然是虛構的，但從真實的因緣攝持來看，沒有不真實的。窮盡因緣而領悟實相，便能成就大覺悟。』所以說因緣能作為成佛之因。所以經典上說，因就是指十二因緣。 所說的果性，是指大涅槃（mahā-nirvāṇa）如來藏性（tathāgatagarbha）。它的本體雖然清凈，但從因緣的角度來說，也可以說是染污的。染污時作為因，又隨著對治，止息染污而顯現清凈，清凈的相貌開始顯現，就稱之為果。果德寂滅，名為涅槃。所以經典上說，果就是指無上大般涅槃。 所說的因果性，是指觀察十二因緣的智慧。未圓滿時為因，圓滿時為果。這是方便的有作行德。所以經典上說，是因是果，如十二因緣所生的法。 所說的非因果性，是指如實法性（yathābhūta-dharmatā），其旨趣貫通染凈，而非因非果。所以經典上說，非因非果，名為佛性。這是捨棄因緣而談論實相，就本體而指說的。 又如經典中說佛性有五種，如《涅槃經》所說：一者因性，二者因因性，三者果性，四者果果性，五者非因果性。 所說的因性，是指十二因緣，它能作為涅槃的根本因。有人問：『因緣是生死之法，怎麼能作為涅槃之因呢？』 解釋說：『因緣是真妄和合而成的。如果從因緣中攝取虛妄的部分，那是妄心所為，虛誑不實，不能稱為佛性。如果攝取因緣中'
【English Translation】 English version Yes. Generally speaking, all three (referring to hetu-svabhāva, phala-svabhāva, and hetu-phala-svabhāva) possess Buddha-nature (Buddha-dhātu). The Buddha also possesses Buddha-nature. The four types are like this. In the scriptures, it is also said that the nature is fourfold: first, the causal nature (hetu-svabhāva), second, the resultant nature (phala-svabhāva), third, the causal-resultant nature (hetu-phala-svabhāva), and fourth, the non-causal-resultant nature (na hetu-phala-svabhāva). The so-called causal nature refers to the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) in the cycle of birth and death. It can serve as a cause and condition for attaining bodhi (bodhi), therefore it is called Buddha-nature. Thus, the scripture says, 'For example, Húgū can serve as a cause for causing fever, therefore it is called fever.' The same is true for cause and condition. Someone asks: 'Cause and condition are illusory dharmas, how can they serve as the cause of bodhi?' Answer: 'Because the arising of these twelve links of dependent origination in the cycle of birth and death is due to the false consciousness relying on the true suchness (tathatā) to establish itself. Therefore, the scripture says that the twelve links of dependent origination all rely on the true first principle mind (paramārtha-citta). From the perspective of illusion, although it is fabricated, from the perspective of the true condition, there is nothing that is not real.' Exhausting the conditions and realizing the true nature will lead to great enlightenment. Therefore, it is said that cause and condition can serve as the cause of becoming a Buddha. Therefore, the scripture says that the cause refers to the twelve links of dependent origination. The so-called resultant nature refers to the great nirvana (mahā-nirvāṇa) tathagatagarbha (tathāgatagarbha). Although its essence is pure, from the perspective of conditions, it can also be said to be defiled. When defiled, it serves as a cause, and then, with the antidote, the defilement ceases and purity appears. The appearance of purity begins to manifest, and it is called the result. The virtue of the result is quiescent, and it is called nirvana. Therefore, the scripture says that the result refers to the unsurpassed great parinirvana. The so-called causal-resultant nature refers to the wisdom of observing the twelve links of dependent origination. When it is not complete, it is the cause; when it is complete, it is the result. This is the virtue of expedient active practice. Therefore, the scripture says that it is both cause and result, like the dharmas produced by the twelve links of dependent origination. The so-called non-causal-resultant nature refers to the true nature of reality (yathābhūta-dharmatā), whose purpose penetrates both defilement and purity, and is neither cause nor result. Therefore, the scripture says that non-cause and non-result is called Buddha-nature. This is abandoning conditions and discussing reality, pointing to the essence. Furthermore, as the scriptures say, there are five types of Buddha-nature, as stated in the Nirvana Sutra: first, causal nature; second, cause-of-cause nature; third, resultant nature; fourth, result-of-result nature; and fifth, non-causal-resultant nature. The so-called causal nature refers to the twelve links of dependent origination, which can serve as the fundamental cause of nirvana. Someone asks: 'Cause and condition are the dharmas of birth and death, how can they serve as the cause of nirvana?' It is explained: 'Cause and condition are formed by the combination of truth and falsehood. If we take the false part from the cause and condition, it is the action of the deluded mind, which is false and unreal, and cannot be called Buddha-nature. If we take from the cause and condition'
從實。皆真心作。故地經言。十二因緣。皆真心作。由真作故。窮之得實。便名涅槃。故得為因。因故名性。義如前釋。言因因者。謂菩薩道。道起必由十二緣生。從因起因。故曰因因。然此通說。證教兩行。以為因因。非獨教行。言果性者。謂大菩提。言果果者。謂大涅槃。前言果者。方便菩提有作之果。此果者。性凈涅槃。無作果也。通而論之。性凈方便。俱是菩提。並是涅槃。為別兩門。異名互說。此之二果。雖復同時。隨義分之。得以菩提顯彼涅槃。菩提能顯義。說為因。涅槃所顯義。說為果。然彼菩提。返望前因。已受果名。涅槃是彼果家果。故云果果。云何因中因緣之理。單說為因。所生行德。名為因因。乃至果中方便菩提。單名為果。性凈之體。名為果果。以彼因中始終方便依理起行。是故理本。直名為因。行為因因。果據終極。攝德歸體。德名為果。體名果果。然彼果中。方便菩提。說名為果。性凈涅槃。別為果果。何故因中。證教兩行。通為因因。以果類因。因中教行。應名為因。證為因因。但彼因中。位分參差。義別前後。凡時生死。就本說因。聖道之中。證教雖殊。同依前起。但名因因。果無先後。故就同時。體德分二。隨義左右。隱顯言耳。非因果者。釋不異前。又準經中。乳酪等喻。分性
【現代漢語翻譯】 現代漢語譯本： 從真實出發。都是真心所為。所以《地經》說，十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死這十二個環節，是生命輪迴的根本），都是真心所造。因為是真實所造，所以窮盡探究就能得到真實，便稱為涅槃（佛教修行的最終目標，指脫離輪迴的寂靜狀態）。因此可以作為因，因為是因所以稱為性，意義如前面解釋。所說的『因因』，是指菩薩道（指菩薩修行的道路）。道的生起必定由十二因緣產生，從因生起因，所以稱為『因因』。然而這是通用的說法，證行（通過修行證悟）和教行（通過學習教義修行）都可以作為『因因』，並非只有教行。所說的『果性』，是指大菩提（指最高的智慧和覺悟）。所說的『果果』，是指大涅槃。前面所說的『果』，是方便菩提（指通過方便法門獲得的菩提）有為之果。這個『果』，是性凈涅槃（指本性清凈的涅槃）無為之果。總而言之，性凈和方便都是菩提，也都是涅槃。爲了區分兩門，用不同的名稱互相說明。這兩種果，雖然是同時的，但根據意義來區分，可以用菩提來彰顯涅槃，菩提能夠彰顯意義，所以說是因，涅槃所彰顯的意義，所以說是果。然而那菩提，反過來看前面的因，已經接受了果的名稱。涅槃是那果的果，所以說是『果果』。 什麼是因中的因緣之理？單獨說為因，所產生的行德，稱為『因因』。乃至果中的方便菩提，單獨稱為果，性凈的本體，稱為『果果』。因為那因中始終通過方便依理而起行，所以理是根本，直接稱為因，行為『因因』。果根據最終的歸宿，將功德歸於本體，功德稱為果，本體稱為『果果』。然而那果中，方便菩提，說稱為果，性凈涅槃，特別稱為『果果』。為什麼因中，證行和教行，都稱為『因因』？因為果的類別是因，因中的教行，應該稱為因，證為『因因』。但那因中，位分參差，意義有先後。凡夫時的生死，就根本來說是因。聖道之中，證和教雖然不同，但都依前而起，只稱為『因因』。果沒有先後，所以就同時而言，本體和功德分為二，根據意義左右，隱顯而言罷了。『非因果』，解釋與前面相同。又根據經中的乳酪等比喻，來區分性。
【English Translation】 English version: Starting from reality. All are done with a true mind. Therefore, the Sutra of the Earth says, the Twelve Nidanas (the twelve links of dependent origination: ignorance, volitional action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death, which are the root of the cycle of life and death) are all created by a true mind. Because they are created from truth, thoroughly investigating them leads to reality, and this is called Nirvana (the ultimate goal of Buddhist practice, referring to the state of tranquility free from the cycle of rebirth). Therefore, it can be considered a cause, and because it is a cause, it is called nature, the meaning of which has been explained earlier. The so-called 'cause-cause' refers to the Bodhisattva path (the path of practice for Bodhisattvas). The arising of the path must be due to the arising of the twelve conditions. From cause arises cause, hence it is called 'cause-cause'. However, this is a general explanation; both the practice of realization (through practice and enlightenment) and the practice of teaching (through studying and practicing the teachings) can be considered 'cause-cause', not just the practice of teaching. The so-called 'fruit-nature' refers to Great Bodhi (the highest wisdom and enlightenment). The so-called 'fruit-fruit' refers to Great Nirvana. The 'fruit' mentioned earlier is the conditioned fruit of expedient Bodhi (Bodhi obtained through expedient means). This 'fruit' is the unconditioned fruit of self-nature pure Nirvana (Nirvana of inherently pure nature). Generally speaking, both self-nature purity and expedient means are Bodhi, and both are Nirvana. To distinguish the two doors, different names are used to explain each other. Although these two fruits are simultaneous, they can be distinguished according to their meaning. Bodhi can be used to manifest Nirvana. Bodhi can manifest meaning, so it is called a cause. The meaning manifested by Nirvana is called a fruit. However, that Bodhi, looking back at the previous cause, has already received the name of fruit. Nirvana is the fruit of that fruit, so it is called 'fruit-fruit'. What is the principle of cause and condition within the cause? Speaking of it alone as a cause, the virtuous actions that arise are called 'cause-cause'. Even the expedient Bodhi within the fruit is called simply a fruit, and the essence of self-nature purity is called 'fruit-fruit'. Because within that cause, from beginning to end, one relies on principle to arise in practice through expedient means, therefore principle is the root and is directly called the cause, and practice is 'cause-cause'. The fruit is based on the ultimate destination, attributing merit to the essence. Merit is called the fruit, and the essence is called 'fruit-fruit'. However, within that fruit, expedient Bodhi is said to be the fruit, and self-nature pure Nirvana is separately called 'fruit-fruit'. Why are both the practice of realization and the practice of teaching within the cause both called 'cause-cause'? Because the category of fruit is the cause, the practice of teaching within the cause should be called the cause, and realization is 'cause-cause'. But within that cause, the positions are different, and the meanings have a sequence. The cycle of birth and death of ordinary beings is, in essence, the cause. Within the path of the sages, although realization and teaching are different, they both arise from the previous cause and are only called 'cause-cause'. The fruit has no sequence, so speaking of it simultaneously, the essence and merit are divided into two, according to the meaning, left and right, hidden and revealed. 'Non-cause-fruit' is explained as before. Furthermore, according to the metaphors of milk and cheese in the sutras, self-nature is distinguished.
為六。喻相如何。一雜血乳。二出血乳。三者是酪。四者生蘇。五者熟蘇。六者醍醐。以此況性差別有六四門分別。第一依彼迦葉品中。凡夫佛性。如雜血乳。須陀斯陀。斷小煩惱。所有佛性。如出血乳。那含之人佛性如酪。羅漢佛性。如似生蘇。緣覺菩薩性。如熟蘇。佛如醍醐。第二依彼如來性品說。凡夫佛性。如雜血乳。聲聞佛性。如出血乳。緣覺如酪。菩薩佛性。如生熟蘇。七地已還。如似生蘇。八地已上。如似熟蘇。佛如醍醐。第三通說。凡夫二乘。乃至大乘善趣之人所有佛性。如雜血乳。種性解行。如出血乳。初地如酪。二地已上乃至七地。如似生蘇。八地已上。如似熟蘇。佛如醍醐。第四門中。凡夫二乘。地前菩薩所有佛性。如雜血乳。初地佛性。如出血乳。二地已上佛性如酪。八地已上性。如生蘇。後身佛性。猶如熟蘇。佛如醍醐。此後兩門義有文無。或復隨義分性為七。如經中說。眾生佛性。不即六法。不異六法。不即六法。以之為一。不異六法。即以為六。通前說七。言六法者。所謂五陰及以我也。何者是我。五陰和合。假名集用。說名為我。真性緣起。整合此六。六即是性。故云不異。性體平等。妙出名相。稱曰不即。又如經說。涅槃河中。有七眾生。不離性水。性隨人別。亦分七種。七眾生者
【現代漢語翻譯】 現代漢語譯本： 為六。譬喻的相狀是怎樣的呢？一是混雜血的乳汁（雜血乳），二是滲出血的乳汁（出血乳），三是凝結的奶酪（酪），四是新鮮的酥油（生蘇），五是煉熟的酥油（熟蘇），六是醍醐（醍醐）。用這些來比喻佛性的差別有六，再用四種方式來分別說明。第一種是依據《迦葉品》中所說，凡夫的佛性，就像混雜血的乳汁。斯陀洹（須陀斯陀，證得初果和二果的修行者）斷除了微小的煩惱，他們所具有的佛性，就像滲出血的乳汁。阿那含（那含之人，證得三果的修行者）的佛性就像奶酪。阿羅漢（羅漢）的佛性，就像新鮮的酥油。緣覺和菩薩的佛性，就像煉熟的酥油。佛的佛性就像醍醐。 第二種是依據《如來性品》所說，凡夫的佛性，就像混雜血的乳汁。聲聞（聲聞）的佛性，就像滲出血的乳汁。緣覺的佛性就像奶酪。菩薩的佛性，就像新鮮和煉熟的酥油。七地菩薩及以下的佛性，就像新鮮的酥油。八地菩薩及以上的佛性，就像煉熟的酥油。佛的佛性就像醍醐。 第三種是普遍地說明，凡夫、二乘（二乘），乃至大乘善趣之人所具有的佛性，就像混雜血的乳汁。種性解行（種性解行），就像滲出血的乳汁。初地菩薩的佛性就像奶酪。二地菩薩及以上乃至七地菩薩的佛性，就像新鮮的酥油。八地菩薩及以上的佛性，就像煉熟的酥油。佛的佛性就像醍醐。 第四種方式中，凡夫、二乘、以及十地之前的菩薩所具有的佛性，就像混雜血的乳汁。初地菩薩的佛性，就像滲出血的乳汁。二地菩薩及以上的佛性就像奶酪。八地菩薩及以上的佛性，就像新鮮的酥油。最後身菩薩的佛性，就像煉熟的酥油。佛的佛性就像醍醐。 後面的兩種方式，只有意義而沒有明確的文字說明。或者也可以根據意義將佛性分為七種，就像經中所說，眾生的佛性，不完全等同於六法，也不完全異於六法。不完全等同於六法，可以認為是一種。不完全異於六法，可以認為是六種。連同前面的說法，總共有七種。所說的六法，就是指五蘊（五陰）以及我（我）。什麼是『我』呢？五蘊和合，假借名義集合運用，就說成是『我』。真性（真性）因緣生起，整合了這六種。六法就是佛性，所以說『不異』。佛性的本體是平等的，美妙地超越了名相，所以稱作『不即』。又如經中所說，在涅槃河中，有七種眾生，沒有離開佛性的水。佛性隨著人的不同，也分為七種。這七種眾生是……
【English Translation】 English version: There are six. What are the metaphors for these states? First, milk mixed with blood (雜血乳). Second, milk with blood seeping out (出血乳). Third, it is curd (酪). Fourth, fresh ghee (生蘇). Fifth, cooked ghee (熟蘇). Sixth, clarified butter or '醍醐' (醍醐). These are used to illustrate the six differences in nature, which are further distinguished by four approaches. The first is based on the 'Kāśyapa Chapter,' where the Buddha-nature of ordinary beings is like milk mixed with blood. The Buddha-nature of Srotāpanna and Sakrdāgāmin (須陀斯陀, those who have attained the first and second fruits) who have cut off minor afflictions, is like milk with blood seeping out. The Buddha-nature of Anāgāmin (那含之人, those who have attained the third fruit) is like curd. The Buddha-nature of Arhats (羅漢) is like fresh ghee. The nature of Pratyekabuddhas and Bodhisattvas is like cooked ghee. The Buddha is like clarified butter. The second is based on the 'Tathāgatagarbha Chapter,' where the Buddha-nature of ordinary beings is like milk mixed with blood. The Buddha-nature of Śrāvakas (聲聞) is like milk with blood seeping out. The Buddha-nature of Pratyekabuddhas is like curd. The Buddha-nature of Bodhisattvas is like fresh and cooked ghee. The Buddha-nature of Bodhisattvas up to the seventh Bhumi is like fresh ghee. The Buddha-nature of Bodhisattvas from the eighth Bhumi onwards is like cooked ghee. The Buddha is like clarified butter. The third is a general explanation, where the Buddha-nature of ordinary beings, the Two Vehicles (二乘), and even those in the Mahāyāna who are in good destinies, is like milk mixed with blood. The nature of those with the seed of enlightenment and practice (種性解行) is like milk with blood seeping out. The Buddha-nature of a Bodhisattva on the first Bhumi is like curd. The Buddha-nature of Bodhisattvas from the second Bhumi up to the seventh Bhumi is like fresh ghee. The Buddha-nature of Bodhisattvas from the eighth Bhumi onwards is like cooked ghee. The Buddha is like clarified butter. In the fourth approach, the Buddha-nature of ordinary beings, the Two Vehicles, and Bodhisattvas before the ten Bhumis is like milk mixed with blood. The Buddha-nature of a Bodhisattva on the first Bhumi is like milk with blood seeping out. The Buddha-nature of Bodhisattvas from the second Bhumi onwards is like curd. The Buddha-nature of Bodhisattvas from the eighth Bhumi onwards is like fresh ghee. The Buddha-nature of the last-bodied Bodhisattva is like cooked ghee. The Buddha is like clarified butter. The last two approaches have meaning but no explicit textual explanation. Alternatively, based on meaning, Buddha-nature can be divided into seven types, as stated in the sutra: the Buddha-nature of sentient beings is neither entirely identical to the six dharmas nor entirely different from the six dharmas. Not entirely identical to the six dharmas can be considered as one. Not entirely different from the six dharmas can be considered as six. Combining with the previous explanation, there are a total of seven. The six dharmas refer to the five skandhas (五陰) and the 'self' (我). What is the 'self'? The aggregation and temporary functioning of the five skandhas are called 'self.' The arising of true nature (真性) through conditions integrates these six. The six dharmas are Buddha-nature, hence 'not different.' The essence of Buddha-nature is equal, wonderfully transcending names and forms, hence called 'not identical.' Furthermore, as stated in the sutra, in the Nirvāṇa River, there are seven types of beings who do not leave the water of Buddha-nature. Buddha-nature is also divided into seven types according to the differences in people. These seven types of beings are...
。一是常沒。二是暫出還沒。三出已即住。四住已觀方。五觀方已行。六行已后住。七水陸俱行。然此所說差別有五。一常沒人。喻一闡提常沒三塗。暫出還沒。喻彼外凡乃至小乘燸頂之人。雖作善業。以不堅固還墮三惡。故名還沒。亦可取彼求有凡夫乃至念處以為還沒。燸頂已上。聖性成就。逕百千世。必得解脫。成為住人。出已即住。喻彼忍心世第一法。此人畢竟。永出三途。故說為住。亦可燸頂俱名住也。觀方喻于須陀洹人。觀察四諦。行喻斯陀。住喻那含。水陸俱行。喻阿羅漢緣覺菩薩乃至如來(是一門竟)。
第二常沒。喻外凡夫常沒三有。暫出還沒。喻五停心總別念處。聖性未成。還復退故。住喻燸等。聖性成就必得涅槃。故名為住。余皆如前(此二門竟)。
第三常沒。喻外凡夫。暫出還沒。喻五停心總別念處。住者喻於四賢忍心。觀方喻於四沙門果。觀已行者。喻于緣覺觀四諦已趣入因緣。行已住者。喻于菩薩。舍離煩惱。故名為行。為化眾生。不捨三有。因之為住。水陸俱行。喻于如來(此三門竟)。
第四常沒。喻外凡夫暫出還沒。喻五停心總別念處。住喻燸等乃至大乘解行之人。言觀方者。喻于初地。觀已行者。喻二地上乃至七地。行已住者。喻八地上乃至十地。水陸俱行
【現代漢語翻譯】 現代漢語譯本：一是常沒（一直沉沒）。二是暫出還沒（暫時出來又沉沒）。三是出已即住（出來后就停留）。四是住已觀方（停留後觀察方向）。五是觀方已行（觀察方向後行走）。六是行已后住（行走後又停留）。七是水陸俱行（水上和陸地都能行走）。這裡所說的差別有五種。一是常沒人，比喻一闡提（斷絕善根的人）常沉沒于地獄、餓鬼、畜生三塗。暫出還沒，比喻那些外凡（未入聖道的人）乃至小乘的燸頂位（四加行位之一）的人，雖然做善業，因為不堅固又會墮入三惡道，所以叫做還沒。也可以把那些追求有漏之法的凡夫乃至修習念處的人看作還沒。燸頂位以上，聖性成就，經過百千世，必定能得到解脫，成為住人。出已即住，比喻那些忍位（四加行位之一）和世第一法位（四加行位之一）的人，這些人畢竟能永遠脫離三途，所以說是住。也可以把燸頂位都叫做住。觀方比喻須陀洹（預流果）的人，觀察四諦（苦、集、滅、道）。行比喻斯陀含（一來果）。住比喻阿那含（不來果）。水陸俱行，比喻阿羅漢（無學果）、緣覺、菩薩乃至如來。（這是第一種解釋。） 第二種解釋是，常沒，比喻外凡夫常沉沒於三有（欲界、色界、無色界）。暫出還沒，比喻五停心觀（不凈觀等）和總相念處、別相念處，聖性沒有成就，還會退轉的緣故。住，比喻燸頂位等，聖性成就必定能得到涅槃，所以叫做住。其餘的都和前面一樣。（這是第二種解釋。） 第三種解釋是，常沒，比喻外凡夫。暫出還沒，比喻五停心觀和總相念處、別相念處。住，比喻四賢位（暖、頂、忍、世第一）的忍位。觀方，比喻四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。觀已行，比喻緣覺觀察四諦后趣入十二因緣。行已住，比喻菩薩，舍離煩惱，所以叫做行，爲了教化眾生，不捨棄三有，因此叫做住。水陸俱行，比喻如來。（這是第三種解釋。） 第四種解釋是，常沒，比喻外凡夫。暫出還沒，比喻五停心觀和總相念處、別相念處。住，比喻燸頂位等乃至大乘的解行位（理解和修行）的人。所說的觀方，比喻初地（歡喜地）。觀已行，比喻二地（離垢地）以上乃至七地（遠行地）。行已住，比喻八地（不動地）以上乃至十地（法雲地）。水陸俱行
【English Translation】 English version: First, 'always submerged' (常沒). Second, 'temporarily emerges then submerged again' (暫出還沒). Third, 'having emerged, immediately dwells' (出已即住). Fourth, 'having dwelt, observes the directions' (住已觀方). Fifth, 'having observed the directions, proceeds' (觀方已行). Sixth, 'having proceeded, dwells again later' (行已后住). Seventh, 'travels both on water and land' (水陸俱行). The differences described here are fivefold. First, 'always submerged' symbolizes the icchantika (一闡提, those who have severed their roots of goodness) who are constantly submerged in the three evil realms (地獄,餓鬼,畜生). 'Temporarily emerges then submerged again' symbolizes those bahir-pṛthag-jana (外凡, outer ordinary beings) up to the uṣmagata (燸頂, heat stage) of the Hīnayāna (小乘, Lesser Vehicle), who, although performing virtuous deeds, fall back into the three evil realms due to their lack of steadfastness, hence the name 'submerged again'. It can also refer to ordinary beings seeking existence up to the stage of mindfulness. Those above the uṣmagata stage, having achieved the nature of a arya (聖, noble one), will certainly attain liberation after hundreds of thousands of kalpas (劫, eons), becoming 'dwellers'. 'Having emerged, immediately dwells' symbolizes those in the kṣānti (忍, forbearance) and laukikāgradharma (世第一法, supreme mundane dharma) stages. These individuals will ultimately and permanently escape the three evil realms, hence they are said to 'dwell'. The uṣmagata stage can also be referred to as 'dwelling'. 'Observing the directions' symbolizes the Srotāpanna (須陀洹, stream-enterer) observing the Four Noble Truths (四諦). 'Proceeds' symbolizes the Sakṛdāgāmin (斯陀含, once-returner). 'Dwells' symbolizes the Anāgāmin (那含, non-returner). 'Travels both on water and land' symbolizes the Arhat (阿羅漢, worthy one), Pratyekabuddha (緣覺, solitary buddha), Bodhisattva (菩薩, enlightenment being) and even the Tathāgata (如來, thus-gone one). (This is one interpretation.) The second interpretation is: 'Always submerged' symbolizes ordinary beings constantly submerged in the three realms of existence (三有, kāmadhātu, rūpadhātu, arūpadhātu). 'Temporarily emerges then submerged again' symbolizes the Five Stopping-the-Mind Contemplations (五停心觀) and the General and Specific Mindfulness (總別念處), as the nature of a arya has not been achieved, and there is a relapse. 'Dwells' symbolizes the uṣmagata stage, etc., as the nature of a arya has been achieved and nirvana (涅槃, cessation) will certainly be attained, hence the name 'dwells'. The rest is as before. (This is the end of the second interpretation.) The third interpretation is: 'Always submerged' symbolizes ordinary beings. 'Temporarily emerges then submerged again' symbolizes the Five Stopping-the-Mind Contemplations and the General and Specific Mindfulness. 'Dwells' symbolizes the kṣānti stage of the Four Virtuous Stages (暖,頂,忍,世第一). 'Observing the directions' symbolizes the Four Fruits of a Śrāmaṇa (沙門果, Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat). 'Having observed, proceeds' symbolizes the Pratyekabuddha observing the Four Noble Truths and entering into Dependent Origination (十二因緣). 'Having proceeded, dwells' symbolizes the Bodhisattva, abandoning afflictions, hence the name 'proceeds', and for the sake of transforming sentient beings, not abandoning the three realms of existence, hence the name 'dwells'. 'Travels both on water and land' symbolizes the Tathāgata. (This is the end of the third interpretation.) The fourth interpretation is: 'Always submerged' symbolizes ordinary beings. 'Temporarily emerges then submerged again' symbolizes the Five Stopping-the-Mind Contemplations and the General and Specific Mindfulness. 'Dwells' symbolizes the uṣmagata stage, etc., up to those who understand and practice in the Mahāyāna (大乘, Great Vehicle). 'Observing the directions' symbolizes the First Bhūmi (初地, Joyful Ground). 'Having observed, proceeds' symbolizes the Second Bhūmi (二地, Immaculate Ground) and above, up to the Seventh Bhūmi (七地, Far-Reaching Ground). 'Having proceeded, dwells' symbolizes the Eighth Bhūmi (八地, Immovable Ground) and above, up to the Tenth Bhūmi (十地, Cloud of Dharma Ground). 'Travels both on water and land'
喻于如來(此四門竟)。
第五常沒。喻於一切凡夫二乘。常住凡夫二乘地故。暫出還沒。喻彼大乘善趣之人。分決定。容有退失故名還沒。住喻于彼種性解行。觀方已后同前第四。此等差別。隨義左右。莫不依性。性隨此等故有七種。又隨人別分性為八。當體為一。通前為八。如寶性論說性為十。一者體性．二者因性．三者果性．四者業性．五相應性．六行性．七時差別性．八返處性．九不變性．十無差別性。彼論偈言。體及因果業。相應及與行。時差別遍處。不變無差別。初體性者。論釋有三。一如來藏。染時之體。二法身。凈時之體。即前藏體顯名法身。此二唯就眾生以說三真如體。旨通染凈內外諸法。體融一味故說為如。隨義辨體。名乃無量。且隨隱顯理實論三。此三乃是諸法之體。故名體性。言自性者。性從緣起。整合行德。行德未圓。說之為因。因行雖眾。且論四種。一者信心二是般若三是三昧四是大悲。故彼論言。信心與般若三昧大悲等。以治四障。得四果故。且說四耳。言四部者。如彼論說。一闡提謗法。二外道著我。三聲聞畏苦。四緣覺舍心。舍諸眾生。對治此障。故說四因。信大乘故。斷除謗法。般若實照遠離著我。三昧空定。除滅畏苦。大悲隨物對治舍心。得四果者。謂得如來凈我樂常
。以有此能故說四因。就因辨性。故名因性。是以經言。佛性者名大信心。名般若波羅蜜。名首楞嚴定。名大慈悲。斯文顯矣。言果性者。佛性之體。緣起成德。德滿名果。果德雖眾。且論四種。一凈二我三樂四常。故彼論云。凈我樂常等。彼岸功德果。以翻四倒除滅四障對四因故。說果為四。翻四倒者。聲聞計佛無常無樂無我不凈。同凡夫法故。說如來凈我樂常。除四障者。一者緣相。謂無明地對除彼故。說果為凈。二者因相。謂無漏業。以有此業。能招變易不得自在。對治彼故。說佛真我。三者生相。謂意生身是苦法故。不得真樂。對治彼故。說果為樂。四者壞相。謂變易死。不得真常。對除彼故。說果為常。對四因者。信治謗法得其凈果。慧除妄我得佛真我。定除畏苦得佛真樂。以大悲心不捨有。故得佛真常。然此四果體相各二。凈中二者。一是因相。本來無染。二是勝相。離染清凈。此方便凈。我中二者。一離外道虛妄著我。二離聲聞倒見無我。樂中有二。一離諸苦。二除煩惱。常中二者。一離有為斷邊。二離無為常邊。斯等差別。同皆是果。就果辨性。故言果性。言業性者。業性有二。一者厭苦。二求涅槃。故彼論言。厭苦涅槃。欲愿等諸業。依性起作。故名為業。業即是性。故名業性。是以經言。若無如
【現代漢語翻譯】 現代漢語譯本：因為具有這種能力，所以說有四種因。就因來辨別佛性，因此稱為因性。所以經文說，佛性名為大信心，名為般若波羅蜜（智慧到達彼岸），名為首楞嚴定（一種深妙的禪定），名為大慈悲。這些經文非常明顯地闡述了這一點。說到果性，指的是佛性的本體，由因緣生起而成就功德，功德圓滿就稱為果。果德雖然眾多，這裡只討論四種：凈、我、樂、常。所以那部論典說，『凈、我、樂、常等，是到達彼岸的功德果。』這是因為要翻轉四種顛倒，消除四種障礙，對應四種因，所以說果有四種。翻轉四種顛倒，是因為聲聞乘人認為佛是無常、無樂、無我、不凈的，與凡夫的法相同。所以說如來是凈、我、樂、常。消除四種障礙，第一是緣相，指的是無明之地，爲了對治它，所以說果是凈。第二是因相，指的是無漏業，因為有這種業，能夠招感變易，不能得到自在。爲了對治它，所以說佛是真我。第三是生相，指的是意生身是苦法，不能得到真樂。爲了對治它，所以說果是樂。第四是壞相，指的是變易死，不能得到真常。爲了對治它，所以說果是常。對應四種因，用信心對治誹謗佛法，得到清凈的果報；用智慧去除虛妄的我執，得到佛的真我；用禪定去除對痛苦的畏懼，得到佛的真樂；用大悲心不捨棄眾生，所以得到佛的真常。然而這四種果，體和相各有兩種。凈中有兩種，一是因相，本來就沒有染污；二是勝相，遠離染污而清凈。這是方便之凈。我中有兩種，一是遠離外道虛妄的執著於我；二是遠離聲聞乘顛倒的認為沒有我。樂中有兩種，一是遠離各種痛苦；二是去除煩惱。常中有兩種，一是遠離有為法的斷滅邊；二是遠離無為法的常恒邊。這些差別，都同樣是果。就果來辨別佛性，所以說果性。說到業性，業性有兩種，一是厭惡痛苦，二是追求涅槃（寂滅）。所以那部論典說，『厭惡痛苦和追求涅槃，以及各種慾望等業，都是依佛性而生起的，所以稱為業。』業就是佛性，所以稱為業性。因此經文說，如果沒有如來藏（如來所藏的功德），
【English Translation】 English version: Because of having this ability, it is said that there are four causes. Discriminating the nature based on the cause is therefore called 'causal nature'. Therefore, the sutra says, 'Buddha-nature is called great faith, called Prajna Paramita (wisdom reaching the other shore), called Shurangama Samadhi (a profound state of meditation), called great compassion.' These scriptures clearly explain this point. Speaking of 'resultant nature', it refers to the essence of Buddha-nature, which arises from conditions and achieves merit. The fulfillment of merit is called the 'result'. Although there are many resultant virtues, let's discuss four: purity, self, bliss, and permanence. Therefore, that treatise says, 'Purity, self, bliss, permanence, etc., are the meritorious results of reaching the other shore.' This is because to reverse the four inversions, eliminate the four obstacles, and correspond to the four causes, it is said that there are four results. Reversing the four inversions is because the Sravakas (hearers) believe that the Buddha is impermanent, without bliss, without self, and impure, the same as the Dharma of ordinary beings. Therefore, it is said that the Tathagata (Thus Come One) is pure, self, bliss, and permanence. Eliminating the four obstacles, the first is the 'conditional aspect', referring to the ground of ignorance. To counteract it, it is said that the result is purity. The second is the 'causal aspect', referring to non-outflow karma. Because of this karma, it can attract change and cannot attain freedom. To counteract it, it is said that the Buddha is the true self. The third is the 'birth aspect', referring to the mind-born body, which is the Dharma of suffering and cannot attain true bliss. To counteract it, it is said that the result is bliss. The fourth is the 'destructive aspect', referring to the changeful death, which cannot attain true permanence. To counteract it, it is said that the result is permanence. Corresponding to the four causes, using faith to counteract slandering the Dharma, one obtains the pure result; using wisdom to remove the false attachment to self, one obtains the Buddha's true self; using samadhi to remove the fear of suffering, one obtains the Buddha's true bliss; using great compassion to not abandon sentient beings, one obtains the Buddha's true permanence. However, these four results each have two aspects of essence and form. In purity, there are two: one is the causal aspect, which is originally without defilement; the other is the superior aspect, which is pure and free from defilement. This is expedient purity. In self, there are two: one is to be free from the heretics' false attachment to self; the other is to be free from the Sravakas' inverted view of no-self. In bliss, there are two: one is to be free from all suffering; the other is to remove afflictions. In permanence, there are two: one is to be free from the annihilation side of conditioned dharmas; the other is to be free from the eternal side of unconditioned dharmas. These differences are all equally results. Discriminating the nature based on the result is therefore called 'resultant nature'. Speaking of 'karmic nature', there are two types of karmic nature: one is to be disgusted with suffering, and the other is to seek Nirvana (extinction). Therefore, that treatise says, 'Disgust with suffering and seeking Nirvana, as well as various desires and other karmas, arise based on the nature, therefore they are called karma.' Karma is Buddha-nature, therefore it is called 'karmic nature'. Therefore, the sutra says, 'If there were no Tathagatagarbha (the storehouse of the Tathagata's merits),
來藏。不得種種厭苦樂求涅槃也。然上因性。在於善趣。今此業者。種性以前。大乘善趣忻厭心也。相應性者。明因及果。即性而起。與性相應。如莊嚴具與金相應。名相應性。因相應中。義別有三。一信大乘為法身因。二者定慧為佛智因。三悲心與彼如來大悲為因。此等皆悉與性相應。果相應中亦有三種。一者五通。二知漏盡。三漏盡無垢。此之三果。不離於性名果相應。就相應義以辨性。故名相應性。言行性者。行別有三。一妄見凡夫起顛倒見。二實見聖人離妄相心。三者如來無戲論習。三行雖殊。性體不二。其猶種殼牙莖等異。殼性無別。就行辨性。故云行性。故彼論言。不見實者。說言凡夫。聖人及佛。能見眾生如來藏中真如無差別。時差別者。有三種時。一不凈時。位在凡夫。二凈時所謂菩薩。三善凈時。名為如來。故彼論言。有不凈有凈及以善凈等。如是次第。說眾生菩薩佛。就時差別。以分性故。名差別性。言遍處者。處別有三。一者凡夫。二者菩薩。三者如來。三處雖殊。性無不在。如器雖異空無不在。故名遍處。就遍處義以辨性。故名遍處性。故彼論言。如空遍一切而空無分別。自性無垢。心亦遍無分別。不變性者。就前三時明性不變。一凡夫時。性體不變。不變有三。一耶念。風不能吹變。二業
【現代漢語翻譯】 現代漢語譯本 不應因為種種厭惡痛苦和追求快樂而尋求涅槃（Nirvana）。然而，上等根性的眾生，在於善趣（Sugati，好的去處）。現在所說的『此業者』，是指種性之前的狀態，即大乘（Mahayana）善趣中欣求和厭離的心。『相應性』是指闡明因和果，即從自性（Svabhava）而生起，與自性相應。比如裝飾品與黃金相應，這稱為相應性。在因相應中，意義上又有三種區別：一是相信大乘是法身（Dharmakaya）之因；二是禪定（Dhyana）和智慧（Prajna）是佛智之因；三是悲心與如來（Tathagata）的大悲心為因。這些都與自性相應。在果相應中也有三種：一是五神通（Abhijna）；二是知曉煩惱已盡（漏盡，Asravaksaya）；三是煩惱已盡且無垢染。這三種果不離自性，稱為果相應。通過相應性的意義來辨別自性，所以稱為相應性。 『行性』是指行為上的自性。行為上有三種區別：一是妄見的凡夫，生起顛倒的見解；二是實見的聖人，遠離虛妄的念頭；三是如來沒有戲論的習氣。這三種行為雖然不同，但自性的本體是不二的，就像種子、外殼、牙、莖等不同，但外殼的自性沒有區別。通過行為來辨別自性，所以稱為行性。所以那部論典說：『不見真實的人，被稱為凡夫。聖人和佛，能見到眾生如來藏（Tathagatagarbha）中真如（Tathata）沒有差別。』 『時差別』是指時間上的差別，有三種時間：一是不凈時，處於凡夫的階段；二是凈時，指菩薩（Bodhisattva）；三是善凈時，稱為如來。所以那部論典說：『有不凈、有凈以及善凈等，這樣依次說明眾生、菩薩、佛。』通過時間上的差別來區分自性，所以稱為差別性。 『遍處』是指普遍存在的處所，有三種處所：一是凡夫；二是菩薩；三是如來。這三種處所雖然不同，但自性無處不在，就像器皿雖然不同，但空間無處不在。所以稱為遍處。通過普遍存在的意義來辨別自性，所以稱為遍處性。所以那部論典說：『就像空間遍佈一切而空間沒有分別，自性無垢，心也普遍存在且沒有分別。』 『不變性』是指就前面的三種時間來說明自性的不變。一是在凡夫時，自性的本體不變。不變有三種：一是耶念（不知道是什麼，原文如此），風不能吹動改變；二是業（Karma）
【English Translation】 English version One should not seek Nirvana (Nirvana) out of various aversions to suffering and pursuit of pleasure. However, beings of superior disposition reside in good realms (Sugati). The 'one with karma' mentioned here refers to the state before the seed nature, which is the mind of seeking and aversion in the Mahayana good realms. 'Corresponding nature' refers to clarifying cause and effect, that is, arising from the self-nature (Svabhava) and corresponding to the self-nature. For example, ornaments correspond to gold, which is called corresponding nature. In the correspondence of causes, there are three distinctions in meaning: first, believing that Mahayana is the cause of the Dharmakaya (Dharmakaya); second, Dhyana (Dhyana) and Prajna (Prajna) are the cause of Buddha's wisdom; and third, compassion is the cause of the Tathagata's (Tathagata) great compassion. All of these correspond to the self-nature. There are also three types of correspondence in the result: first, the five supernormal powers (Abhijna); second, knowing the exhaustion of afflictions (Asravaksaya); and third, the exhaustion of afflictions and being without defilement. These three results are inseparable from the self-nature and are called corresponding results. The self-nature is distinguished by the meaning of correspondence, so it is called corresponding nature. 'Nature of action' refers to the self-nature in terms of action. There are three distinctions in action: first, ordinary people with deluded views give rise to inverted views; second, sages with true views are free from false thoughts; and third, the Tathagata has no habits of frivolous talk. Although these three actions are different, the essence of self-nature is non-dual, just as seeds, shells, teeth, stems, etc. are different, but the self-nature of the shell is no different. The self-nature is distinguished by action, so it is called nature of action. Therefore, that treatise says: 'Those who do not see the truth are called ordinary people. Sages and Buddhas can see that there is no difference in the Tathata (Tathata) in the Tathagatagarbha (Tathagatagarbha) of sentient beings.' 'Difference in time' refers to the difference in time, and there are three times: first, impure time, which is the stage of ordinary people; second, pure time, which refers to Bodhisattvas (Bodhisattva); and third, perfectly pure time, which is called Tathagata. Therefore, that treatise says: 'There are impure, pure, and perfectly pure, etc., which explain sentient beings, Bodhisattvas, and Buddhas in this order.' The self-nature is distinguished by the difference in time, so it is called difference in nature. 'Pervasiveness' refers to the universally existing place, and there are three places: first, ordinary people; second, Bodhisattvas; and third, Tathagatas. Although these three places are different, the self-nature is omnipresent, just as the vessels are different, but space is omnipresent. Therefore, it is called pervasiveness. The self-nature is distinguished by the meaning of pervasiveness, so it is called nature of pervasiveness. Therefore, that treatise says: 'Just as space pervades everything and space has no distinctions, the self-nature is immaculate, and the mind is also universally present and has no distinctions.' 'Immutability' refers to explaining the immutability of self-nature in terms of the previous three times. First, in the time of ordinary people, the essence of self-nature is immutable. There are three types of immutability: first, Yeyian (unclear meaning, as in the original text), the wind cannot blow and change it; second, Karma (Karma)
結。水不能漬變。三病死。火不能燒變。二菩薩時。性體不變。不變有二。一生不變。二滅不變故。彼論言。菩薩佛性不生不滅。三就佛時性體不變。不變有四。一生不能生。二老不能老。三病不能病。四死不能死。是以如來。常恒清涼體真不變。就不變義以辨性。故名不變性。無差別者。明其眾義。體無差別。故彼論言。法身及如來。聖諦與涅槃。功德不相離。如光不離日。當知此等隨門異辨。而體不別。故經說言。佛即涅槃。涅槃即是第一義空。第一義空即是實諦。實諦即佛性。如是等也。就無差別義以辨性。故名無差別性。又隨人別。或時分性。為三十三。何者是乎。如涅槃說。如來佛性義別有七。一常二樂三我四凈五真六實七名為善。後身佛性義別有六。一常二凈三真四實五善六少見。我是佛義。不得同佛究竟自在。故不說我。樂涅槃義。分相涅槃唯在佛果。不得永安。故不說樂。理實通有九地佛性義。別有六。一常二凈三真四實五善六可見。六七八地佛性有五。一真二實三凈四善五者可見。然向九地。聞見之窮。十地眼見如來究竟。故說為常。八地已還。未得同彼。略隱常義理實有之。從初歡喜。乃至五地佛性有五。一真二實三凈四者可見五善不善。以其未得般若空。但能除粗惑微障未遣。名善不善。地前
【現代漢語翻譯】 現代漢語譯本 結。水不能浸漬改變它。三病死（三種疾病和死亡）。火不能焚燒改變它。二菩薩時（菩薩的階段）。自性本體不變。不變有二種。一生不變（生而不變），二滅不變（滅而不變）。所以《彼論》說，菩薩的佛性不生不滅。三就佛時（成佛時）自性本體不變。不變有四種。一生不能生，二老不能老，三病不能病，四死不能死。因此如來，常恒清涼，本體真實不變。就『不變』的意義來辨識佛性，所以名為『不變性』。 『無差別』是指，闡明其眾多意義，本體沒有差別。所以《彼論》說，法身及如來，聖諦與涅槃，功德不相分離，如同光芒不離開太陽。應當知道這些隨著不同的角度來辨識，而本體沒有區別。所以經書上說，佛即是涅槃，涅槃即是第一義空，第一義空即是實諦，實諦即是佛性。像這樣等等。就『無差別』的意義來辨識佛性，所以名為『無差別性』。 又隨著人的不同，有時將佛性分為三十三種。有哪些呢？如《涅槃經》所說，如來佛性的意義區別有七種：一常（永恒），二樂（快樂），三我（真我），四凈（清凈），五真（真實），六實（實在），七名為善（善良）。後身佛性的意義區別有六種：一常，二凈，三真，四實，五善，六少見。『我』是佛的意義，不能等同於佛的究竟自在，所以不說『我』。『樂』是涅槃的意義，分相涅槃只在佛果，不能永遠安樂，所以不說『樂』。理實上通於九地的佛性意義，區別有六種：一常，二凈，三真，四實，五善，六可見。六七八地的佛性有五種：一真，二實，三凈，四善，五者可見。然而趨向九地，聞見的窮盡。十地用眼睛看見如來究竟，所以說為『常』。八地及以前，未得到等同於佛的境界，略微隱藏了『常』的意義，但理實上是有的。從初歡喜地，乃至五地，佛性有五種：一真，二實，三凈，四者可見，五善不善。因為他們沒有得到般若空性，只能去除粗重的迷惑，細微的障礙還沒有去除，所以稱為『善不善』。地前（菩薩十地之前）
【English Translation】 English version Conclusion. Water cannot soak and change it. Three diseases and death. Fire cannot burn and change it. The second is the Bodhisattva stage. The nature of the self remains unchanged. There are two kinds of unchanging: first, unchanging in birth; second, unchanging in extinction. Therefore, 'The Treatise' says that the Buddha-nature of the Bodhisattva is neither born nor extinguished. Third, when becoming a Buddha, the nature of the self remains unchanged. There are four kinds of unchanging: first, one cannot be born; second, one cannot become old; third, one cannot become sick; fourth, one cannot die. Therefore, the Tathagata is eternally cool, and the essence is truly unchanging. The nature is distinguished by the meaning of 'unchanging', so it is called 'unchanging nature'. 'Non-difference' means clarifying its many meanings, the essence is without difference. Therefore, 'The Treatise' says that the Dharmakaya and the Tathagata, the noble truths and Nirvana, the merits and virtues are inseparable, just as the light does not leave the sun. It should be known that these are distinguished from different perspectives, but the essence is not different. Therefore, the scriptures say that the Buddha is Nirvana, Nirvana is the first meaning of emptiness, the first meaning of emptiness is the true truth, and the true truth is the Buddha-nature. Like this and so on. The nature is distinguished by the meaning of 'non-difference', so it is called 'non-different nature'. Furthermore, depending on the person, sometimes the Buddha-nature is divided into thirty-three kinds. What are they? As the Nirvana Sutra says, the meaning of the Tathagata's Buddha-nature is distinguished into seven kinds: first, eternal (常, chang); second, bliss (樂, le); third, self (我, wo); fourth, purity (凈, jing); fifth, truth (真, zhen); sixth, reality (實, shi); seventh, named goodness (善, shan). The meaning of the Buddha-nature in the later body is distinguished into six kinds: first, eternal; second, purity; third, truth; fourth, reality; fifth, goodness; sixth, rarely seen. 'Self' is the meaning of the Buddha, which cannot be equated with the Buddha's ultimate freedom, so 'self' is not mentioned. 'Bliss' is the meaning of Nirvana, the divided Nirvana is only in the fruit of Buddhahood, and cannot be eternally blissful, so 'bliss' is not mentioned. In reality, it connects to the meaning of the Buddha-nature in the nine grounds, which is distinguished into six kinds: first, eternal; second, purity; third, truth; fourth, reality; fifth, goodness; sixth, visible. The Buddha-nature in the sixth, seventh, and eighth grounds has five kinds: first, truth; second, reality; third, purity; fourth, goodness; fifth, visible. However, approaching the ninth ground, the exhaustion of hearing and seeing. The tenth ground sees the ultimate Tathagata with the eyes, so it is said to be 'eternal'. Before the eighth ground, the state of being equal to the Buddha has not been attained, the meaning of 'eternal' is slightly hidden, but in reality it exists. From the first Joyful Ground, up to the fifth ground, the Buddha-nature has five kinds: first, truth; second, reality; third, purity; fourth, visible; fifth, good and not good. Because they have not attained Prajna emptiness, they can only remove the gross delusions, and the subtle obstacles have not been removed, so it is called 'good and not good'. Before the grounds (before the ten grounds of Bodhisattvas)
佛性。略無分別。此則初地乃至如來。二種五種。兩種六種。一種七種。都合有其二十九種。通彼凡夫聲聞緣覺大力菩薩四人佛性。則有三十三種佛性。隨緣廣分性。乃無量。故經說言。佛性者不名一法。不名百法。不名千法。當知一切善不善者。斯名佛性。
第三門中。差別有四(一明有無二明內外三就世論四辨當現)言有無者。義有兩門。一約緣以論。二就體分別。言約緣者。經說有四。一闡提人有。善根人無。二善根人有。闡提人無。三二人俱有。四二人俱無。義如上辨。今重論之。闡提有者。有不善性。佛性緣起。為不善故。不善之法。即是佛性。此不善性。闡提則有。善人無也。善根人有。闡提無者。謂善性也。佛性緣起。三乘無漏。名之為善。善即是性。故名善性。此性聖有闡提無也。二人有者。同有理性。二人無者。同無果性。言就體性辨有無者。佛性之體。亦得說有。亦得說無。亦得說為非有非無。所言有者。如來藏中。緣起法界恒沙佛法。說之為有。所言無者。解有兩義。一離相名無。如凈醍醐體雖是有。而無青黃赤白等相。亦如一切眾生心識體雖是有。無有大小長短等相。佛性亦爾。體雖是有。而無一相。無相之義。如后八識章中具辨。二無性名無。如來藏中。恒沙佛法。同一體性。互相
【現代漢語翻譯】 現代漢語譯本：佛性，大體上沒有分別。從初地菩薩乃至如來，有兩種五種，兩種六種，一種七種，總共有二十九種佛性。如果將凡夫、聲聞、緣覺、大力菩薩四種人的佛性都包括在內，則有三十三種佛性。隨因緣廣泛區分佛性，那是無量的。所以經書上說，佛性不能稱為一種法，不能稱為百種法，也不能稱為千種法。應當知道一切善與不善，都可稱為佛性。
第三個方面，差別有四種：（一、說明有無；二、說明內外；三、就世俗而論；四、辨別當來和現在）。關於有無，意義上有兩方面：一是根據因緣來論，二是就本體來分別。根據因緣來說，經書上說了四種情況：一、闡提（斷善根者）有佛性，有善根的人沒有。二、有善根的人有佛性，闡提沒有。三、兩人都有佛性。四、兩人都沒有佛性。意義如上面所辨析的。現在重新討論它。闡提有佛性，是因為有不善的性質，佛性因緣生起，成為不善。所以不善的法，就是佛性。這種不善的性質，闡提有，善人沒有。有善根的人有佛性，闡提沒有，說的是善的性質。佛性因緣生起，三乘（聲聞乘、緣覺乘、菩薩乘）的無漏法，稱為善。善就是性質，所以稱為善性。這種性質聖人有，闡提沒有。兩人都有佛性，是指共同具有理性的佛性。兩人都沒有佛性，是指共同沒有果性的佛性。就本體性質來辨別有無，佛性的本體，也可以說是有的，也可以說是沒有的，也可以說是既非有也非無的。所說的有，是指如來藏中，因緣生起法界恒河沙數般的佛法，所以說是有的。所說的無，解釋有兩層意思：一是離相而說無，就像純凈的醍醐，本體雖然是有，卻沒有青黃赤白等相。也像一切眾生的心識，本體雖然是有，卻沒有大小長短等相。佛性也是這樣，本體雖然是有，卻沒有一種相狀。無相的意義，在後面的八識章中會詳細辨析。二是無自性而說無，如來藏中，恒河沙數般的佛法，具有同一本體性質，互相之間...
【English Translation】 English version: Buddha-nature. Broadly speaking, there is no distinction. From the first Bhumi (stage of a Bodhisattva) up to the Tathagata (Buddha), there are two types of five, two types of six, and one type of seven, totaling twenty-nine types of Buddha-nature. If we include the Buddha-nature of the four types of beings—ordinary people, Sravakas (hearers), Pratyekabuddhas (solitary realizers), and powerful Bodhisattvas—then there are thirty-three types of Buddha-nature. When Buddha-nature is extensively differentiated according to conditions, it is immeasurable. Therefore, the scriptures say, 'Buddha-nature is not called one dharma (phenomenon), not called a hundred dharmas, not called a thousand dharmas.' It should be known that all good and non-good things are called Buddha-nature.
In the third aspect, there are four distinctions: (1) clarifying existence and non-existence; (2) clarifying internal and external; (3) discussing from a worldly perspective; (4) distinguishing between the present and the future). Regarding existence and non-existence, there are two aspects of meaning: one is discussed in terms of conditions, and the other is distinguished in terms of essence. In terms of conditions, the scriptures speak of four situations: (1) Icchantikas (those who have severed their roots of goodness) have Buddha-nature, while those with roots of goodness do not. (2) Those with roots of goodness have Buddha-nature, while Icchantikas do not. (3) Both have Buddha-nature. (4) Neither has Buddha-nature. The meaning is as analyzed above. Now, let's discuss it again. Icchantikas have Buddha-nature because they have the nature of non-goodness. Buddha-nature arises due to conditions, becoming non-good. Therefore, the non-good dharma is Buddha-nature. This nature of non-goodness is possessed by Icchantikas but not by good people. Those with roots of goodness have Buddha-nature, while Icchantikas do not, referring to the nature of goodness. Buddha-nature arises due to conditions, and the three vehicles' (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) unconditioned dharmas are called good. Goodness is nature, so it is called good nature. This nature is possessed by sages but not by Icchantikas. Both have Buddha-nature, referring to the shared possession of rational Buddha-nature. Neither has Buddha-nature, referring to the shared lack of fruition Buddha-nature. When distinguishing existence and non-existence in terms of essential nature, the essence of Buddha-nature can be said to exist, can be said not to exist, and can be said to be neither existent nor non-existent. What is meant by existence refers to the Tathagatagarbha (Buddha-womb), where the dharmas of the Dharma-realm (totality of all phenomena) as numerous as the sands of the Ganges arise due to conditions, so it is said to exist. What is meant by non-existence has two layers of explanation: one is non-existence in terms of being apart from characteristics, just like pure ghee (clarified butter), whose essence exists but has no characteristics such as blue, yellow, red, or white. It is also like the consciousness of all sentient beings, whose essence exists but has no characteristics such as large, small, long, or short. Buddha-nature is also like this, its essence exists but has no characteristics. The meaning of no-characteristic will be explained in detail in the chapter on the Eight Consciousnesses later. The second is non-existence in terms of no self-nature, in the Tathagatagarbha, the dharmas as numerous as the sands of the Ganges have the same essential nature, mutually...
緣集。無有一法別守自性。如說諸法以之為常。離諸法外。無別有一常性可得。諸法齊爾。故說為無。有無如是。非有無者。非謂有無兩法。並說為非有無。亦非無除舍有無二法為非有無。亦非有無合為一法為非有無。亦非有無二法之中。別立一法為非有無。當知說彼無法為有。有則非有。還即說此有法為無。無則非無。是故為名非有非無。故經說言。有無方便入非有非無。遣相論之。妙絕四句。何等為四。一者非有。二者非無。三者非有非無。第四非是非有非無。緣起諸法。皆無自性。以無性故。說無為有。無為有故。有即非有。無無性故。說有為無。有為無故。無即非無。還即說彼有無之法。為非有非無。無有非無。亦無自性。故經說言。乃至如離性也。還即說此非有非無。為有無故。有無之法。亦不可得。是即佛性。理絕形名。心言不及。無取無舍。正智所知。聖慧巧悟。妙在其中(此一門竟)。
言內外者。義別兩門。一隨相以分。二情理相對。言隨相者。眾生為內。山河大地非情物等。以之為外。若當說彼因果之性。局在眾生。得言是內。若說理性。性通內外。雖復約彼內外相辨。而體平等。非內非外。言情理者。即彼妄想陰界入等。以說性故。得言在內。而真平等。妙出情妄。名之為外。故經說言
【現代漢語翻譯】 現代漢語譯本：因緣和合而生。沒有哪一個法是獨立存在、具有不變自性的。如果說諸法是永恒不變的，那麼離開諸法之外，也找不到一個可以稱之為永恒不變的自性。諸法平等一如，所以說為空無。有和無就是這樣。『非有非無』，不是說有和無兩種法並存，然後稱之為『非有非無』；也不是去除有和無這兩種法，而稱之為『非有非無』；也不是將有和無兩種法合二為一，而稱之為『非有非無』；也不是在有和無這兩種法之外，另外設立一種法，稱之為『非有非無』。應當明白，說沒有的，其實就是有；說有的，其實就不是有。反過來說，這個所謂的有法，其實就是無；說無的，其實就不是無。所以才稱之為『非有非無』。所以經書上說，通過有和無的方便法門，可以進入『非有非無』的境界。遣除一切相對的論斷，這種玄妙的境界超越了四句的分別。什麼是四句呢？第一句：非有；第二句：非無；第三句：非有非無；第四句：非非有非非無。因緣和合而生的諸法，都沒有獨立的自性。因為沒有自性，所以說無即是有。因為無即是有，所以有就不是有。因為無也沒有自性，所以說有即是無。因為有即是無，所以無就不是無。反過來說，這個所謂的有和無的法，就是『非有非無』。沒有『非無』，也沒有自性。所以經書上說，乃至如同遠離自性一樣。反過來說，這個所謂的『非有非無』，就是有和無。所以有和無的法，也是不可得的。這就是佛性，其真理超越了任何形式和名稱，語言和思維都無法觸及。既不執取，也不捨棄，是真正智慧所能瞭解的，是聖人的智慧所巧妙領悟的，玄妙就在其中。（這一門到此結束） 說到『內外』，意義上有兩個不同的方面。一是隨現象來區分，二是情和理相對而言。說到隨現象來區分，眾生是『內』，山河大地等沒有情感的事物，是『外』。如果說因果的性質，侷限在眾生之內，就可以說是『內』。如果說理性，理性是貫通內外一切的。雖然可以從內外現象上加以區分，但其本體是平等的，既非內也非外。說到情和理，就是指那些虛妄的陰、界、入等，因為它們是虛妄的，所以可以稱之為『內』。而真正的平等，是超越情感和虛妄的，可以稱之為『外』。所以經書上說
【English Translation】 English version: Origination arises from conditions. There is not a single dharma that independently possesses its own nature. If it is said that all dharmas are constant, then apart from all dharmas, there is no separate constant nature to be found. All dharmas are equal, therefore it is said to be emptiness. Existence and non-existence are like this. 'Neither existence nor non-existence' does not mean that both existence and non-existence are said to be 'neither existence nor non-existence.' Nor is it the removal of both existence and non-existence to be 'neither existence nor non-existence.' Nor is it the combination of existence and non-existence into one dharma to be 'neither existence nor non-existence.' Nor is it the separate establishment of a dharma between existence and non-existence to be 'neither existence nor non-existence.' It should be understood that saying there is no existence is actually existence; saying there is existence is actually non-existence. Conversely, this so-called existing dharma is actually non-existence; saying there is no non-existence is actually not non-existence. Therefore, it is called 'neither existence nor non-existence.' Therefore, the sutra says, 'Through the expedient means of existence and non-existence, one can enter into neither existence nor non-existence.' Eliminating relative arguments, this subtle realm transcends the four statements. What are the four statements? First, not existence; second, not non-existence; third, neither existence nor non-existence; fourth, not neither existence nor non-existence. Dharmas arising from conditions all lack inherent nature. Because they lack inherent nature, it is said that non-existence is existence. Because non-existence is existence, existence is not existence. Because non-existence lacks inherent nature, it is said that existence is non-existence. Because existence is non-existence, non-existence is not non-existence. Conversely, this so-called dharma of existence and non-existence is 'neither existence nor non-existence.' There is no 'not non-existence,' nor is there inherent nature. Therefore, the sutra says, 'Even like being apart from nature.' Conversely, this so-called 'neither existence nor non-existence' is existence and non-existence. Therefore, the dharma of existence and non-existence is also unattainable. This is Buddha-nature (Buddha-nature), whose principle transcends form and name, beyond the reach of mind and speech, without grasping or abandoning, known by right wisdom, skillfully awakened by holy wisdom, the subtlety lies within it. (This section ends here.) Speaking of 'inner' and 'outer,' there are two different aspects in meaning. One is distinguished by phenomena, and the other is relative to emotion and reason. Speaking of distinguishing by phenomena, sentient beings are 'inner,' and mountains, rivers, the great earth, and non-sentient things are 'outer.' If it is said that the nature of cause and effect is limited to sentient beings, it can be said to be 'inner.' If it is said that reason (reason), reason pervades both inner and outer. Although it can be distinguished by inner and outer phenomena, its essence is equal, neither inner nor outer. Speaking of emotion and reason, it refers to those illusory skandhas (skandhas), realms (dhatu), and entrances (ayatana), etc. Because they are illusory, they can be called 'inner.' But true equality transcends emotion and illusion, and can be called 'outer.' Therefore, the sutra says
。斷脫異外有為法依持。建立者是如來藏。又經復言。性雖住在陰界入中。而實不同陰界入也。以不同故。名之為外。不同情取。亦得說為非內非外。故經說言。眾生佛性。非內非外(此二門竟)。
言就世者。論其性體。古今常湛。猶若虛空非三世攝。故經說言。佛性非是三世攝也。隨緣辨性。有是三世。有非三世。相狀如何。今先就佛辨其性相。如來佛性。據因以望。得說未來。對因辨果。得為現在。舍對論之。非三世攝。良以如來體窮真性悟法本如。非先有染后息為凈。德同法性。故非三世。又復所得。常不生滅。故非三世。故涅槃經迦葉品云。如來佛性。非是過去現在未來。後身佛性。據前以望名為未來。就佛返望。名為過去。形前對后。說為現在。隨所得處。分離生滅。契合如理。亦得說為非三世攝。若非三世。何故經。言後身佛性現在未來。少分見故名為現在。具見在當名為未來。此亦不違非三世言。蓋乃對果說之為現。對因名果。說為未來。舍對論之。則非三世。九地菩薩下。至初地論其行。實與十地同。然經中。說九地以還聞見佛性未眼見故。一向是其三世所攝。種性解行所有佛性。窮實如言。分顯之處平等離相。亦非三世。但今為判地前皆凡。佛性一向三世所攝。下至闡提佛性同爾。隨相流
【現代漢語翻譯】 現代漢語譯本：斷絕、脫離異於外道的有為法所依賴和建立的是如來藏（Tathagatagarbha，如來之藏）。另外，經書中又說，佛性雖然存在於陰、界、入（五陰、十二界、十八入）之中，但實際上與陰、界、入不同。因為不同，所以稱之為『外』。與情識的執取不同，也可以說成是『非內非外』。所以經書中說，眾生的佛性，『非內非外』（以上兩種解釋完畢）。
從世俗的角度來說，討論佛性的本體，自古至今都是恒常清凈的，就像虛空一樣不被過去、現在、未來三世所包含。所以經書中說，佛性不是被三世所包含的。隨著因緣來辨別佛性，有的是三世所攝，有的不是三世所攝。那麼，它的相狀是怎樣的呢？現在先就佛（Buddha）來辨別它的性相。如來的佛性，從因的角度來看，可以說成是未來。對照因來辨別果，可以認為是現在。如果捨棄這種對待關係來討論，就不是三世所攝。這是因為如來徹底領悟了真性，覺悟了法的本來面目，不是先有污染後來才止息變為清凈。他的功德與法性相同，所以不是三世所攝。而且，如來所證得的境界，恒常不生不滅，所以不是三世所攝。所以《涅槃經·迦葉品》中說，如來的佛性，不是過去、現在、未來。後身（來世）的佛性，從前世的角度來看，稱為未來。從佛的角度反過來看，稱為過去。相對於前後來說，稱為現在。隨著所證得的境界，分離生滅，契合如理，也可以說成不是三世所攝。如果不是三世所攝，為什麼經中說後身的佛性是現在和未來呢？因為只見到少部分，所以稱為現在；完全見到時，就稱為未來。這也不違背『非三世』的說法。這實際上是相對於果來說，稱之為現在；相對於因來說，稱之為未來。如果捨棄這種對待關係來討論，就不是三世所攝。九地菩薩以下，直到初地菩薩，討論他們的修行，實際上與十地菩薩相同。然而，經中說九地菩薩及以下，因為沒有親眼見到佛性，所以一向是被三世所包含的。種性、解行所具有的佛性，如果徹底如實地來說，在顯現之處是平等而遠離相狀的，也不是三世所攝。但現在爲了判斷地前菩薩都是凡夫，所以佛性一向是被三世所包含的。下至斷善根者（闡提，icchantika），佛性也是如此，隨著相狀而流轉。
【English Translation】 English version: The Tathagatagarbha (如來藏, the Womb of the Thus Come One) is what severs and detaches from the dependent origination and establishment of conditioned dharmas (有為法) that are different from external paths. Moreover, the sutras also state that although the Buddha-nature resides within the skandhas (陰), dhatus (界), and ayatanas (入) [five aggregates, twelve sense bases, and eighteen elements], it is actually different from them. Because of this difference, it is called 'external.' Being different from the grasping of emotions and consciousness, it can also be described as 'neither internal nor external.' Therefore, the sutras say that the Buddha-nature of sentient beings is 'neither internal nor external' (the above two explanations are complete).
From a worldly perspective, discussing the essence of Buddha-nature, it is eternally pure from ancient times to the present, like space, not encompassed by the three times of past, present, and future. Therefore, the sutras say that Buddha-nature is not encompassed by the three times. Discerning Buddha-nature according to conditions, some are encompassed by the three times, and some are not. So, what is its appearance like? Now, let's first discern its nature and characteristics based on the Buddha. The Buddha-nature of the Tathagata, viewed from the perspective of the cause, can be said to be in the future. Comparing the cause to discern the effect, it can be considered the present. If we abandon this relative relationship for discussion, it is not encompassed by the three times. This is because the Tathagata has thoroughly realized the true nature, awakened to the original suchness of the Dharma, not first having defilement and then ceasing to become pure. His virtues are the same as the Dharma-nature, so it is not encompassed by the three times. Moreover, what the Tathagata has attained is eternally unarising and unceasing, so it is not encompassed by the three times. Therefore, the 'Kasyapa Chapter' of the Nirvana Sutra says that the Buddha-nature of the Tathagata is not past, present, or future. The Buddha-nature of the future body, viewed from the perspective of the previous life, is called the future. Viewed from the perspective of the Buddha, it is called the past. Relative to the front and back, it is called the present. According to the state attained, separating arising and ceasing, and conforming to the truth, it can also be said to be not encompassed by the three times. If it is not encompassed by the three times, why do the sutras say that the Buddha-nature of the future body is present and future? Because only a small part is seen, it is called the present; when fully seen, it will be called the future. This does not contradict the statement 'not encompassed by the three times.' This is actually in relation to the effect, calling it the present; in relation to the cause, calling it the future. If we abandon this relative relationship for discussion, it is not encompassed by the three times. Bodhisattvas from the ninth ground down to the first ground, discussing their practice, are actually the same as Bodhisattvas of the tenth ground. However, the sutras say that Bodhisattvas of the ninth ground and below, because they have not personally seen the Buddha-nature, are always encompassed by the three times. The Buddha-nature possessed by lineage, understanding, and practice, if thoroughly and truthfully spoken, is equal and free from characteristics in the place of manifestation, and is also not encompassed by the three times. But now, in order to judge that Bodhisattvas before the grounds are all ordinary beings, the Buddha-nature is always encompassed by the three times. Even for those who have severed their roots of goodness (icchantika, 闡提), the Buddha-nature is the same, flowing along with the characteristics.
轉。名三世攝。體非生滅(此三門竟)。
言當現者。若就凡說。因性在現。果性在當。若就佛論。果性在現。因性過去。語其理性。旨通當現。體非當現(此四門竟)。
第四門中。就性辨因。于中兩門。一緣正分別。二生了分別。言緣正者。親而感果。名為正因。疏而助發名為緣因。佛性望果。是何因攝。經說。正因其法佛性。還望法佛。以為正因。如礦中金與出礦金為正因矣。其報佛性。還望報佛。以為正因。如彼樹子不腐不壞有可生義。與樹作因。緣正因如是。若就菩提總為一果。佛性本體。起果義強。故說正因。諸度等行方便助發。說為緣因。若分果德。性凈方便二種差別是則緣正差互不定。若望性凈菩提涅槃。是則佛性同體。相起以為正因。諸度等行。名為緣因。若望方便菩提涅槃。諸度等行。同類生果。名為正因。佛性理資。說之為緣。緣正之義。粗咒如是(此一門竟)。
言生了者。望方便果。報佛之性。是其生因。真心體上從本已來。有可生義。生彼果故。故涅槃云。佛性雖無。不同㝹角雖以無量方便。不可得生。佛性可生。以可生故。名為生因。問曰。何故㝹角之無。無而不可生。佛性之無。無而可生。釋言。㝹角於四無中。是畢竟無。故不可生。望性凈果。法佛之性。但是
【現代漢語翻譯】 轉。名三世攝。體非生滅（此三門竟）。
言當現者。若就凡說。因性在現。果性在當。若就佛論。果性在現。因性過去。語其理性。旨通當現。體非當現（此四門竟）。
第四門中。就性辨因。于中兩門。一緣正分別。二生了分別。言緣正者。親而感果。名為正因。疏而助發名為緣因。佛性（Buddha-nature）望果。是何因攝。經說。正因其法佛性（Dharma-Buddha-nature）。還望法佛（Dharma-Buddha）。以為正因。如礦中金與出礦金為正因矣。其報佛性（Retribution-Buddha-nature）。還望報佛（Retribution-Buddha）。以為正因。如彼樹子不腐不壞有可生義。與樹作因。緣正因如是。若就菩提（Bodhi）總為一果。佛性（Buddha-nature）本體。起果義強。故說正因。諸度等行方便助發。說為緣因。若分果德。性凈方便二種差別是則緣正差互不定。若望性凈菩提（Bodhi）涅槃（Nirvana）。是則佛性（Buddha-nature）同體。相起以為正因。諸度等行。名為緣因。若望方便菩提（Bodhi）涅槃（Nirvana）。諸度等行。同類生果。名為正因。佛性（Buddha-nature）理資。說之為緣。緣正之義。粗咒如是（此一門竟）。
言生了者。望方便果。報佛（Retribution-Buddha）之性。是其生因。真心體上從本已來。有可生義。生彼果故。故涅槃（Nirvana）云。佛性（Buddha-nature）雖無。不同㝹角雖以無量方便。不可得生。佛性（Buddha-nature）可生。以可生故。名為生因。問曰。何故㝹角之無。無而不可生。佛性（Buddha-nature）之無。無而可生。釋言。㝹角於四無中。是畢竟無。故不可生。望性凈果。法佛（Dharma-Buddha）之性。但是
【English Translation】 Modern Chinese version Transforms. Named as encompassing the three times. Its essence is neither arising nor ceasing (This concludes the three gates).
Speaking of the future and present, if discussing ordinary beings, the causal nature is in the present, and the resultant nature is in the future. If discussing Buddhas, the resultant nature is in the present, and the causal nature is in the past. Speaking of its inherent principle, its meaning encompasses the future and present. Its essence is neither future nor present (This concludes the four gates).
In the fourth gate, we distinguish causes based on nature. Within this, there are two aspects: first, distinguishing between direct and indirect causes; second, distinguishing between productive and revealing causes. Speaking of direct and indirect causes, that which directly produces the result is called the 'direct cause' (正因, zheng yin), and that which indirectly assists in its arising is called the 'indirect cause' (緣因, yuan yin). Regarding Buddha-nature (佛性, Fo Xing) in relation to the result, what kind of cause does it belong to? The sutra says, 'The Dharma-Buddha-nature (法佛性, Fa Fo Xing) is the direct cause.' Furthermore, regarding the Dharma-Buddha (法佛, Fa Fo), it is considered the direct cause, just as gold within the ore and gold extracted from the ore are the direct cause. The Retribution-Buddha-nature (報佛性, Bao Fo Xing), in relation to the Retribution-Buddha (報佛, Bao Fo), is considered the direct cause, just as the seed of a tree, which does not decay or rot and has the potential for growth, acts as the cause for the tree. The relationship between indirect and direct causes is like this. If Bodhi (菩提, Puti) is considered as a single, unified result, the essence of Buddha-nature (佛性, Fo Xing) has a strong potential for producing the result, therefore it is called the 'direct cause.' The various perfections (paramitas) and other practices are considered as expedient means that assist in its arising, and are called 'indirect causes.' If the virtues of the result are divided, there are two kinds of differences: the nature of purity and expedient means. In this case, the distinction between direct and indirect causes is mutually dependent. If we consider the nature of pure Bodhi (菩提, Puti) and Nirvana (涅槃, Niepan), then Buddha-nature (佛性, Fo Xing) is of the same essence, arising together as the direct cause. The various perfections (paramitas) and other practices are called indirect causes. If we consider expedient means, Bodhi (菩提, Puti) and Nirvana (涅槃, Niepan), the various perfections (paramitas) and other practices produce results of the same kind, and are called direct causes. The principle of Buddha-nature (佛性, Fo Xing) provides the underlying resource, and is said to be the indirect cause. The meaning of direct and indirect causes is roughly as described (This concludes one gate).
Speaking of productive and revealing causes, regarding the result of expedient means, the nature of the Retribution-Buddha (報佛, Bao Fo) is its productive cause. From the very beginning, the essence of true mind has the potential to produce, and because it produces that result, the Nirvana (涅槃, Niepan) Sutra says, 'Although Buddha-nature (佛性, Fo Xing) is non-existent, it is not like the horns of a hare, which cannot be produced even with limitless expedient means. Buddha-nature (佛性, Fo Xing) can be produced, and because it can be produced, it is called the productive cause.' Question: Why is it that the non-existence of hare's horns cannot be produced, while the non-existence of Buddha-nature (佛性, Fo Xing) can be produced? Explanation: The non-existence of hare's horns is utterly non-existent among the four kinds of non-existence, therefore it cannot be produced. Regarding the result of the nature of purity, the nature of the Dharma-Buddha (法佛, Fa Fo) is only
了因。非是生因。云何得知非是生因。如涅槃說。涅槃因者。所謂佛性。佛性之性。不生涅槃。故非生因。是義云何。性凈因果。體一無別。隨時分異。在染為因。出纏為果。據因以望。因外更無果體可生。據果以望。果外更無因體能生。故非生因。但是了因。是義云何諸佛之性。是真識心體有。從本已來。有可顯了成果之義。故名了因。如瓶中燈有可了義破瓶則見。以有如是可了義故。涅槃說云。佛性雖有不同虛空。虛空雖以無量方便。不可得見。佛性可見。可見猶是可了義矣。以可了故。名爲了因。問曰。何故虛空之有。有而叵見。佛性之有。有而可見。釋言。虛空說無故有叵見。佛性之有。說有為有。故有可見。因義如是。若就果德。總以為一。是則佛性說為生因。同一體性。轉變相起。義說為生。不同有為因果。互與異體相辨。因謝果起。說為生也。諸度等行方便顯了。說爲了因。是以經說。佛性如乳。方便之行。喻以醪𤏙乳能生酪。名為生因。醪𤏙等緣顯了于酪。故名了因。若就果德分其性凈方便差別。是則生了二相不定。若望性凈菩提涅槃。諸度等行。是其了因。故彼金剛般若論言。檀等波羅蜜。于實爲了因。斯文顯矣。佛性望彼性凈之果。但是正因。非生非了。言非生者。佛之體隱時名因。就因以望。
【現代漢語翻譯】 現代漢語譯本 了因，不是生因。為什麼知道不是生因呢？如《涅槃經》所說：『涅槃的因，就是所謂的佛性（Buddha-nature）。』佛性的本性，不生涅槃，所以不是生因。這是什麼意思呢？性凈（inherently pure）的因和果，本體是一個，沒有差別，只是隨著時機而有分別。在染污中是因，脫離纏縛是果。從因的角度來看，因之外沒有其他的果體可以產生；從果的角度來看，果之外沒有其他的因體能夠產生。所以不是生因，只是了因。這是什麼意思呢？諸佛的佛性，是真實識心的本體所具有的，從本來就具有，可以顯現成果的意義，所以名爲了因。如同瓶子里的燈，具有可以被看見的意義，打破瓶子就能看見。因為具有這樣可以被看見的意義，所以《涅槃經》說：『佛性雖然有，但不同於虛空。虛空即使用無量的方法，也不可能被看見，而佛性是可以被看見的。』可見，『可見』仍然是可以被瞭解的意義。因為可以被瞭解，所以名爲了因。問：為什麼虛空的存在，存在卻不可見？佛性的存在，存在卻可見？回答說：虛空說是『無』，所以存在卻不可見；佛性的存在，說是『有』，所以存在就可見。因的意義是這樣的。如果就果德（fruition virtue）而言，總的認為是一個，那麼佛性就可以說是生因，同一體性，轉變而生起現象，從意義上說是『生』，不同於有為法的因果，互相以不同的個體來區分，因消失了果才產生，所以說是『生』。諸度（perfections）等修行方便，顯現了佛性，說是了因。因此經上說，佛性如乳，方便的修行，比喻為醪糟和麴櫱（fermenting agents），乳能生酪，名為生因，醪糟和麴櫱等因緣顯現了酪，所以名爲了因。如果就果德來區分其性凈和方便的差別，那麼生因和了因這兩種相狀就不確定。如果從性凈菩提（Bodhi, enlightenment）和涅槃的角度來看，諸度等修行，是其了因。所以《金剛般若論》說：『佈施等波羅蜜（Pāramitā, perfection），對於實相來說是了因。』這句話很明顯。佛性從性凈之果的角度來看，只是正因，非生非了。說『非生』，是因為佛的本體隱沒時名為因，從因的角度來看。
【English Translation】 English version The manifesting cause (了因, liao yin) is not the productive cause (生因, sheng yin). How do we know it is not the productive cause? As the Nirvana Sutra says: 'The cause of Nirvana is what is called Buddha-nature (佛性, Fo Xing).' The nature of Buddha-nature does not produce Nirvana, therefore it is not a productive cause. What does this mean? The inherently pure (性淨, xing jing) cause and effect are one in essence, without difference, only differing according to time. In defilement, it is the cause; when freed from entanglement, it is the effect. From the perspective of the cause, there is no other fruit-body that can be produced outside the cause. From the perspective of the effect, there is no other causal body that can produce outside the effect. Therefore, it is not a productive cause, but only a manifesting cause. What does this mean? The Buddha-nature of all Buddhas is inherent in the essence of the true consciousness-mind (真識心, zhen shi xin), and from the beginning, it has the meaning of being able to manifest as a result, therefore it is called the manifesting cause. Like a lamp in a bottle, it has the meaning of being able to be seen; breaking the bottle, it can be seen. Because it has such a meaning of being able to be seen, the Nirvana Sutra says: 'Although Buddha-nature exists, it is different from space (虛空, xu kong). Although space cannot be seen by limitless means, Buddha-nature can be seen.' 'Visible' is still the meaning of being able to be understood. Because it can be understood, it is called the manifesting cause. Question: Why does the existence of space exist but cannot be seen, while the existence of Buddha-nature exists and can be seen? Answer: Space is said to be 'non-existent,' therefore it exists but cannot be seen. The existence of Buddha-nature is said to be 'existent,' therefore it exists and can be seen. Such is the meaning of cause. If we consider the fruition virtue (果德, guo de) as a whole, then Buddha-nature can be said to be the productive cause, the same essence, transforming and arising phenomena, in meaning it is said to be 'produced,' different from the cause and effect of conditioned dharmas (有為法, you wei fa), which are distinguished by different individualities, the cause ceases and the effect arises, therefore it is said to be 'produced.' The practices of the perfections (諸度, zhu du) and other skillful means (方便, fang bian) manifest Buddha-nature, and are said to be the manifesting cause. Therefore, the sutra says that Buddha-nature is like milk, and the practice of skillful means is likened to sweet wine and fermenting agents (醪𤏙, lao nie). Milk can produce cheese, which is called the productive cause. Sweet wine and fermenting agents manifest the cheese, therefore it is called the manifesting cause. If we distinguish the purity of nature and the difference of skillful means in terms of fruition virtue, then the two aspects of productive cause and manifesting cause are uncertain. If we look at inherently pure Bodhi (菩提, enlightenment) and Nirvana, the practices of the perfections are their manifesting cause. Therefore, the Vajra Prajna Sutra says: 'Giving and other perfections (波羅蜜, Pāramitā) are the manifesting cause for reality.' This statement is clear. Buddha-nature, from the perspective of the fruit of inherently pure nature, is only the direct cause (正因, zheng yin), neither productive nor manifesting. Saying 'not productive' is because when the essence of the Buddha is hidden, it is called the cause, from the perspective of the cause.
因外更無果體可生。顯時名果。據果以望。果外更無因體能生。故非生因。是以經言。佛性之性。不生涅槃。涅槃之法。不從因生。更復說言。生因所起。名為無常。了因所起。名之為常。涅槃但因所得。不從因生。故名為常。言非了因者。佛性據體。非是方便顯了之行。故望涅槃。不名了因。若言佛性隨緣轉變。籍前起后。滿足涅槃。亦得名生。但非異體。無合掌有。名之為生。又復佛性。在諸地中。從緣顯了。滿足涅槃。亦得名了。但非異相顯了涅槃。故言非了。若望方便涅槃菩提教道之行。亦生亦了。言生因者。籍修諸度起彼報果。故名為生。是以經言。復有生因。謂六波羅蜜阿耨菩提。言了因者。前諸地中。所成方便教道行德。與體相應。德體雖成。望后猶為闇障所覆。不得顯了。成大菩提中。有所修方便諸行。遣除闇障。了前諸德。成大菩提。故名了因。是以經言。復有了因。謂八正道阿耨菩提佛性。望彼方便之果。亦生亦了。言生因者。即性起彼方便果德。如從真金起莊嚴具。故名生因。是以經言。復有生因。謂首楞嚴定阿耨菩提。首楞嚴定。即是佛性。故經說言。佛性名為首楞嚴也。言了因者。佛性為彼方便行顯。體則明瞭。明瞭之性。資成果德。故名了因。是以經言。復有了因。所謂佛性阿耨菩提。
【現代漢語翻譯】 現代漢語譯本 此外，沒有其他的果體可以產生（涅槃）。當它顯現時，被稱為果。根據果來推斷，果之外沒有其他的因體能夠產生它，所以它不是生因。因此經文說：『佛性的本性，不生涅槃。涅槃的法則，不是從因產生的。』又進一步說：『由生因所產生的，名為無常；由了因所產生的，名之為常。』涅槃只是因所得，不是從因產生，所以名為常。說不是了因的原因是，佛性就其本體而言，不是方便顯現的修行，所以相對於涅槃，不稱爲了因。如果說佛性隨緣轉變，憑藉先前的（因）而產生後來的（果），從而圓滿涅槃，也可以稱為生，但不是異體，無中生有，名之為生。又，佛性在各個菩薩地中，從緣顯現，圓滿涅槃，也可以稱爲了，但不是以異相顯現涅槃，所以說不是了。如果相對於方便、涅槃、菩提、教導之行，既是生因也是了因。說生因的原因是，憑藉修習各種波羅蜜而產生那樣的報果，所以名為生。因此經文說：『又有生因，謂六波羅蜜（六種到達彼岸的方法）阿耨菩提（無上正等正覺）。』說爲了因的原因是，先前各個菩薩地中所成就的方便、教導、修行功德，與本體相應。功德和本體雖然成就，相對於後來的（菩提），仍然被黑暗遮蔽，不能顯現。在大菩提中，有所修習的方便諸行，遣除黑暗遮蔽，了知先前諸德，成就大菩提，所以名爲了因。因此經文說：『又有了因，謂八正道（達到涅槃的八條正確道路）阿耨菩提佛性。』相對於那些方便之果，既是生因也是了因。說生因的原因是，即從佛性產生那些方便果德，如從真金產生莊嚴器具，所以名生因。因此經文說：『又有生因，謂首楞嚴定（一種深奧的禪定）阿耨菩提。』首楞嚴定，就是佛性，所以經文說，佛性名為首楞嚴。說爲了因的原因是，佛性為那些方便行所顯現，本體就明瞭。明瞭的本性，資助成就果德，所以名爲了因。因此經文說：『又有了因，所謂佛性阿耨菩提。』
【English Translation】 English version Furthermore, there is no other fruit-body from which (Nirvana) can arise. When it manifests, it is called the fruit. Based on the fruit, there is no other causal-body that can produce it, so it is not a productive cause. Therefore, the scripture says: 'The nature of Buddha-nature does not give rise to Nirvana. The Dharma of Nirvana does not arise from causes.' It further says: 'That which arises from a productive cause is called impermanent; that which arises from an illuminating cause is called permanent.' Nirvana is only attained through causes, not arising from causes, so it is called permanent. The reason for saying it is not an illuminating cause is that Buddha-nature, in its essence, is not a skillful means of manifestation, so in relation to Nirvana, it is not called an illuminating cause. If it is said that Buddha-nature transforms according to conditions, relying on the preceding (cause) to produce the subsequent (effect), thereby perfecting Nirvana, it can also be called production, but it is not a different entity; creating something from nothing is called production. Moreover, Buddha-nature, in the various Bodhisattva stages, manifests from conditions, perfecting Nirvana, and can also be called illumination, but it does not manifest Nirvana through different forms, so it is said not to be illumination. If viewed in relation to skillful means, Nirvana, Bodhi, and the practice of teachings, it is both a productive cause and an illuminating cause. The reason for saying it is a productive cause is that by cultivating the various Paramitas (perfections) one produces the resulting fruit, so it is called production. Therefore, the scripture says: 'There is also a productive cause, namely the Six Paramitas (six perfections to reach the other shore) and Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' The reason for saying it is an illuminating cause is that the skillful means, teachings, and virtuous practices accomplished in the previous Bodhisattva stages are in accordance with the essence. Although the merit and essence are accomplished, in relation to the subsequent (Bodhi), they are still covered by darkness and cannot be manifested. In the Great Bodhi, the skillful means and practices that are cultivated dispel the darkness, illuminating the previous virtues, and accomplishing the Great Bodhi, so it is called an illuminating cause. Therefore, the scripture says: 'There is also an illuminating cause, namely the Eightfold Path (eight correct paths to reach Nirvana), Anuttara-samyak-sambodhi, and Buddha-nature.' In relation to those fruits of skillful means, it is both a productive cause and an illuminating cause. The reason for saying it is a productive cause is that from Buddha-nature arise those fruits of skillful means and virtues, like ornaments arising from pure gold, so it is called a productive cause. Therefore, the scripture says: 'There is also a productive cause, namely the Shurangama Samadhi (a profound state of meditation) and Anuttara-samyak-sambodhi.' The Shurangama Samadhi is Buddha-nature, so the scripture says that Buddha-nature is called Shurangama. The reason for saying it is an illuminating cause is that Buddha-nature is manifested by those skillful practices, and the essence becomes clear. The clear nature assists in accomplishing the fruit of virtue, so it is called an illuminating cause. Therefore, the scripture says: 'There is also an illuminating cause, namely Buddha-nature and Anuttara-samyak-sambodhi.'
辨因差別。略之粗爾。
第五門中。辨明經論說性所以。經多說空。破諸法性。說諸法空。今此何故宣說佛性。然彼清凈法界門中。備一切義。諸法緣起。互相整合。就空論法。無法不空。據性辨法。無法非性。空之與性。各是一門。門別既殊。所為亦異。說空為破執有眾生。說性所為。經論不同。涅槃經云。為令眾生不放逸故。宣說佛性。若不說性。總心自輕。謂己不能成大菩提。無心趣道。多起放逸。故說眾生悉有佛性定必當成。令舍放逸隨順趣向。寶性論中。所為有五。一為眾生於己自身生怯弱心。謂己無性自絕不求故。說佛性眾生同有當必得果。如礦石中有其金性消融必得。木有火性。攢之必生。乳有酪性。緣具便出。增其勇猛。求佛之心。此之一義。與涅槃同。二為輕慢餘眾生故。宣說佛性。彼當作佛。云何可輕。是以經中。不輕菩薩。若見四眾。高聲唱言。汝當作佛。我不輕汝。以知眾生有佛性故。三為妄執我眾生故。宣說佛性。不同情取。故經說言。如來藏者。非我眾生。非命非人。四為執著虛妄法故。宣說佛性。不同所取。五為誹謗真如佛性。謂是則斷滅。故說佛性。是真是實常樂我常。亦可為于怖畏斷滅樂實眾生故說佛性。佛性之義。略辨如是。
假名義三門分別(釋名一 假名有無
【現代漢語翻譯】 現代漢語譯本： 辨別因的差別，簡略地說就是這樣。
在第五個門中，辨明經典和論著闡述佛性的原因。經典大多講空，破除諸法的自性，說明諸法皆空。現在這裡為何要宣說佛性呢？因為在清凈法界門中，具備一切意義。諸法因緣生起，互相整合。就空性來論述諸法，沒有哪個法不是空的。根據自性來辨別諸法，沒有哪個法不是自性。空和自性，各自是一扇門。門徑既然不同，所要達到的目的也不同。說空是爲了破除執著于有的眾生，說自性所要達到的目的，與經典論著不同。《涅槃經》說，爲了讓眾生不放逸，所以宣說佛性。如果不說佛性，眾生總會輕視自己，認為自己不能成就大菩提，沒有心思趣向佛道，多會產生放逸。所以說眾生都有佛性，必定能夠成就，使他們捨棄放逸，隨順趣向佛道。《寶性論》中，所要達到的目的有五個：一是為使眾生對自己自身產生怯弱之心，認為自己沒有佛性，自己斷絕而不去追求，所以說佛性眾生都有，將來必定能夠得到果位。如同礦石中有金的性質，消融后必定能夠得到；木頭有火的性質，鉆木取火必定能夠產生；牛奶有酪的性質，因緣具足就會顯現。從而增加他們的勇猛心，追求佛的心。這一個意義，與《涅槃經》相同。二是為防止輕慢其他眾生，所以宣說佛性。他們將來會成佛，怎麼可以輕慢呢？因此在經典中，不要輕視菩薩。如果見到四眾弟子，要高聲說：『你將來會成佛，我不輕視你。』因為知道眾生有佛性的緣故。三是爲了破除妄執我和眾生的觀念，所以宣說佛性，與情識的執取不同。所以經典說：『如來藏（Tathagatagarbha）不是我，不是眾生，不是命，不是人。』四是爲了破除執著虛妄法的觀念，所以宣說佛性，與所取境不同。五是爲了破除誹謗真如佛性（Tathata-buddhadhatu），認為佛性是斷滅的，所以說佛性是真實、是實在、是常、是樂、是我、是常。也可以說是爲了那些害怕斷滅、貪圖安樂和實有的眾生而說佛性。佛性的意義，簡略地辨析就是這樣。
假名義從三個方面來分別（解釋名稱一，假名有無
【English Translation】 English version: Distinguishing the differences in causes, briefly speaking, is like this.
In the fifth section, the reasons for explaining Buddha-nature (Buddhadhatu) in scriptures and treatises are clarified. Scriptures mostly speak of emptiness (Sunyata), refuting the inherent existence of all dharmas, and explaining that all dharmas are empty. Why is Buddha-nature being expounded here now? Because in the Pure Dharma Realm (Parisuddha-dharmadhatu) section, all meanings are fully present. All dharmas arise from conditions, mutually integrating. When discussing dharmas from the perspective of emptiness, there is no dharma that is not empty. When distinguishing dharmas based on nature, there is no dharma that is not nature. Emptiness and nature are each a gate. Since the gates are different, the purposes are also different. Speaking of emptiness is to break the attachment of beings to existence; the purpose of speaking of nature is different from that of scriptures and treatises. The Nirvana Sutra says, 'To prevent beings from being negligent, Buddha-nature is expounded.' If Buddha-nature is not spoken of, beings will generally belittle themselves, thinking they cannot achieve great Bodhi, having no intention to approach the path, and often becoming negligent. Therefore, it is said that all beings have Buddha-nature and will definitely achieve it, causing them to abandon negligence and follow the path. In the Ratnagotravibhaga, there are five purposes: First, to prevent beings from developing a timid mind towards themselves, thinking they have no nature and giving up seeking. Therefore, it is said that all beings have Buddha-nature and will surely attain the result, just as ore has the nature of gold, which can be obtained by melting; wood has the nature of fire, which can be produced by friction; milk has the nature of cheese, which will appear when conditions are met. This increases their courage and the mind to seek Buddhahood. This meaning is the same as in the Nirvana Sutra. Second, to prevent looking down on other beings, Buddha-nature is expounded. They will become Buddhas in the future, how can they be looked down upon? Therefore, in the scriptures, do not despise Bodhisattvas. If you see the four assemblies (monks, nuns, laymen, laywomen), say loudly, 'You will become Buddhas in the future, I do not despise you,' because you know that beings have Buddha-nature. Third, to break the false attachment to 'I' and 'beings', Buddha-nature is expounded, which is different from emotional grasping. Therefore, the scriptures say, 'The Tathagatagarbha (Tathagatagarbha) is not 'I', not a being, not life, not a person.' Fourth, to break the attachment to false dharmas, Buddha-nature is expounded, which is different from what is taken as an object. Fifth, to break the slander of True Thusness Buddha-nature (Tathata-buddhadhatu), thinking it is annihilation, Buddha-nature is said to be true, real, constant, blissful, 'I', and constant. It can also be said that Buddha-nature is spoken for the sake of beings who fear annihilation and crave bliss and reality. The meaning of Buddha-nature is briefly analyzed as such.
The meaning of provisional designation is distinguished in three aspects (explaining the name one, the existence or non-existence of provisional designation
二 辨相三)
第一釋名。言假名者。釋有四義。一諸法無名。假與施名故曰假名。如貧賤人假稱富貴。如是等也。二假他得名。故號假名。如假諸陰得眾生名。假楝梁等得屋宅名。如是一切。又復大小長短等事。假他得名。大假小故。得其大名。小亦如是。長假短故。得其長名。短亦如是。如是一切故曰假名。三假之名稱曰假名。世俗諸法。各非定性。假他而有。名為假法。樹假之稱。故曰假名。四者諸法假名而有。故曰假名。是義云何。廢名論法。法如幻化。非有非無。亦非非有。亦非非無。無一定相可以自別。以名呼法。法隨名轉。方有種種。諸法差別。假名故有。是故諸法說為假名。如一色法。同體具有苦無常等一切諸義。隨義分別。苦無常等諸法之外。無別有一色之自性。假施色名呼集彼法。彼法隨名整合一色。色相方立是故色法。假名而有。還即說此色無常等。以之為苦。隨義分別。色無常等諸法之外。無別有一苦之自性。假施苦名呼集彼法。彼法隨名整合一苦。是故苦法假名而有。乃至宣說色苦無常空無我等。為非有無。隨義分別。色等法外。無別有一非有非無自性可得。假施非有非無名字。呼集彼法。彼諸法義隨此名字。整合非有非無之法。亦假名有。色法既然。諸法同爾。假名有之。故號假
【現代漢語翻譯】 現代漢語譯本： 二、辨相 (三)
第一，解釋名稱。所謂『假名』，有四種含義。第一，一切法本無名，是假借而施加名稱，所以叫做假名。比如貧窮的人假裝自己富貴，就像這樣。第二，憑藉其他事物而得到名稱，所以叫做假名。比如憑藉諸陰（skandha）而得到眾生（sattva）的名稱，憑藉棟樑等而得到屋宅的名稱，一切都是如此。又比如大小、長短等事物，憑藉其他事物而得到名稱。大是因為與小相對比，才得到大的名稱，小也是如此。長是因為與短相對比，才得到長的名稱，短也是如此。一切都是如此，所以叫做假名。第三，假借的名稱叫做假名。世俗的諸法，各自沒有固定的自性，憑藉其他事物而存在，稱為假法。樹立假借的名稱，所以叫做假名。第四，諸法是憑藉假名而存在的，所以叫做假名。這是什麼意思呢？如果廢棄名稱來討論法，法就像幻化一樣，非有非無，也不是非有，也不是非無，沒有一定的相狀可以自己區分。用名稱來稱呼法，法隨著名稱而轉變，才會有種種諸法的差別。因為有假名，所以才有諸法。因此，諸法被稱為假名。比如一個色法（rūpa），在同一個本體上具有苦、無常等一切含義。隨著含義來分別，在苦、無常等諸法之外，沒有另外一個色法的自性。假借施加色名，來稱呼聚集那些法，那些法隨著名稱，整合為一個色相，色相才得以成立。所以色法是憑藉假名而存在的。反過來說，這個色法是無常的，等等，用它來作為苦。隨著含義來分別，在色、無常等諸法之外，沒有另外一個苦的自性。假借施加苦名，來稱呼聚集那些法，那些法隨著名稱，整合為一個苦。所以苦法是憑藉假名而存在的。乃至宣說色、苦、無常、空、無我等，為非有非無。隨著含義來分別，在色等法之外，沒有另外一個非有非無的自性可以得到。假借施加非有非無的名字，來稱呼聚集那些法，那些法的含義隨著這個名字，整合為非有非無法，也是憑藉假名而存在的。色法既然如此，諸法也是一樣，憑藉假名而存在，所以叫做假。
【English Translation】 English version: Two, Discriminating Characteristics (3)
First, explaining the name. The term 'provisional name' (假名, jiǎmíng) has four meanings. First, all dharmas (法, fǎ) are without names; names are provisionally assigned, hence the term 'provisional name.' For example, a poor person falsely claims to be wealthy, and so on. Second, names are obtained by relying on others, hence they are called 'provisional names.' For example, relying on the skandhas (陰, yīn) gives rise to the name 'sentient being' (眾生, zhòngshēng); relying on pillars and beams gives rise to the name 'house'; all things are like this. Furthermore, matters such as large and small, long and short, obtain their names by relying on others. 'Large' is named because of its contrast with 'small'; 'small' is the same. 'Long' is named because of its contrast with 'short'; 'short' is the same. All things are like this, hence the term 'provisional name.' Third, the name that is provisionally assigned is called 'provisional name.' All mundane dharmas do not have a fixed nature; they exist by relying on others, and are called provisional dharmas. Establishing a provisional name is therefore called 'provisional name.' Fourth, dharmas exist provisionally by means of names, hence the term 'provisional name.' What does this mean? If we discuss dharmas by abandoning names, dharmas are like illusions, neither existent nor non-existent, neither not existent nor not non-existent. There is no fixed characteristic by which they can be distinguished on their own. When we call a dharma by a name, the dharma transforms according to the name, and then there are various differences among dharmas. Because of provisional names, dharmas exist. Therefore, dharmas are said to be provisional names. For example, a single form (色, sè) dharma inherently possesses all meanings such as suffering (苦, kǔ) and impermanence (無常, wúcháng). When we distinguish according to meaning, apart from dharmas such as suffering and impermanence, there is no separate self-nature of form. We provisionally assign the name 'form' to call together those dharmas; those dharmas, according to the name, come together to form a form characteristic, and then the form characteristic is established. Therefore, form dharma exists by means of a provisional name. Conversely, we say that this form is impermanent, and so on, and use it as suffering. When we distinguish according to meaning, apart from dharmas such as form and impermanence, there is no separate self-nature of suffering. We provisionally assign the name 'suffering' to call together those dharmas; those dharmas, according to the name, come together to form suffering. Therefore, suffering dharma exists by means of a provisional name. And so on, we proclaim form, suffering, impermanence, emptiness (空, kōng), selflessness (無我, wúwǒ), etc., as neither existent nor non-existent. When we distinguish according to meaning, apart from dharmas such as form, there is no separate self-nature of neither existent nor non-existent that can be obtained. We provisionally assign the name 'neither existent nor non-existent' to call together those dharmas; the meanings of those dharmas, according to this name, come together to form the dharma of neither existent nor non-existent, which also exists by means of a provisional name. Since form dharma is like this, all dharmas are the same; they exist by means of provisional names, hence they are called provisional.
名。名義如是。
第二次辨假法有無于中兩門。一總解釋。二別分別。總而論之。假法不定。云何不定。尋名取法。集用異本。非無假法。得言有體。據實以分。假無自實得言無體問曰。假法若有體者。何故經言但名但用但假施設不說假體。釋言。經說但假施設。即是假體。假體非實。是故說言但假施設。總相如是。次別論之。假法有三。一體二用三者名字。于中義別乃有四種。一攝名用。從體說無。隨別以求。非直假體空無所有。名用亦無。如彼眾生。隨陰別求。生體叵得。既無生體。知復就何施名。起用設有所作。但是陰用。如是一切。是故就實體用及名。一切皆無。第二分名異於體用。就實以求。但無體用。非無假名。何故如是。隨別以分。假體不立。故無假體。用必依體。以無體故。用亦不有。故無假用。名依相生。不依體發。故得有名。如貧賤人雖復無其富貴體用。亦得假名說為富貴。如是一切。三分名用異於假體。就實以論。但無假體。非無名用。何故如是。體據自實隨別求假。假無自實。是以無體。用謂集用。諸法和合。相假成用。故有假用。如以一縷獨不制象眾多相假便有制能。如是一切。既有假用。依用立名。名亦非無。四攝體用以從其名。非直有名。亦有體用。依和合相而起名字。故有假
【現代漢語翻譯】 現代漢語譯本 名。名義就是這樣。
第二次辨別假法有無，分為兩個方面。一是總體解釋，二是分別論述。總的來說，假法是不確定的。為什麼說不確定呢？根據名稱尋找實體，集合運用不同的根本。不能說沒有假法，（因為）可以認為它有體性。根據實際情況來區分，假法沒有自己的實體，所以可以認為它沒有體性。有人問：如果假法有體性，為什麼經典上說只有名稱、只有作用、只有假施設，而不說假體呢？回答說：經典上說只有假施設，就是指假體。假體不是真實的，所以說只有假施設。總體的相狀就是這樣。接下來分別論述。假法有三種：一是體，二是作用，三是名字。其中意義不同，可以分為四種。一是包含名稱和作用，從實體上來說是沒有的。隨著分別來尋求，不僅假體是空無所有的，名稱和作用也是沒有的。比如那些眾生，隨著五陰分別尋求，生命的實體是無法得到的。既然沒有生命的實體，就知道又根據什麼來施加名稱，產生作用，設立所作呢？只不過是五陰的作用罷了。一切都是這樣。所以就實體、作用和名稱來說，一切都是沒有的。第二種是名稱不同於體和作用，就真實情況來尋求，只是沒有體和作用，不是沒有假名。為什麼會這樣呢？隨著分別來區分，假體不能成立，所以沒有假體。作用必定依賴於體，因為沒有體，所以作用也不存在，所以沒有假作用。名稱依賴於相而產生，不依賴於體而產生，所以可以有名稱。比如貧窮的**，即使沒有富貴的體和作用，也可以假借名稱說成是富貴。一切都是這樣。第三種是名稱和作用不同於假體，就真實情況來論述，只是沒有假體，不是沒有名稱和作用。為什麼會這樣呢？體是根據自身實際情況，隨著分別來尋求假法，假法沒有自己的實際，因此沒有體。作用是指集合的作用，諸法和合，相互假借而成就作用，所以有假作用。比如用一根絲線獨自不能制服大象，眾多絲線相互假借就能有制服的能力。一切都是這樣。既然有假作用，根據作用來建立名稱，名稱也不是沒有的。第四種是包含體和作用，以跟隨它的名稱。不僅有名稱，也有體和作用。依賴於和合的相而產生名字，所以有假（法）。
【English Translation】 English version Name. The meaning of name is like this.
The second discernment of the existence or non-existence of false dharmas is divided into two aspects. The first is a general explanation, and the second is a separate discussion. Generally speaking, false dharmas are uncertain. Why are they uncertain? According to the name, seek the substance; gather and use different sources. It cannot be said that there are no false dharmas, (because) it can be considered to have a substance. According to the actual situation to distinguish, false dharmas do not have their own substance, so it can be considered that they do not have a substance. Someone asks: If false dharmas have substance, why do the scriptures say that there is only name, only function, only false designation, and do not say false substance? The answer is: The scriptures say that there is only false designation, which refers to false substance. False substance is not real, so it is said that there is only false designation. The overall appearance is like this. Next, discuss separately. There are three kinds of false dharmas: one is substance (體), two is function (用), and three is name (名字). Among them, the meaning is different, and it can be divided into four kinds. The first is to include name and function, and from the perspective of substance, it does not exist. As one seeks separately, not only is the false substance empty and non-existent, but the name and function are also non-existent. For example, those sentient beings, as one seeks separately through the five skandhas (五陰), the substance of life cannot be obtained. Since there is no substance of life, one knows what to rely on to apply a name, generate a function, and establish what is done? It is only the function of the five skandhas. Everything is like this. Therefore, in terms of substance, function, and name, everything does not exist. The second is that the name is different from the substance and function. As one seeks according to the real situation, there is only no substance and function, not that there is no false name. Why is this so? As one distinguishes separately, the false substance cannot be established, so there is no false substance. Function must rely on substance, and because there is no substance, function also does not exist, so there is no false function. Name arises depending on the appearance, not depending on the substance, so there can be a name. For example, a poor ** (貧**), even if it does not have the substance and function of wealth and nobility, can still borrow the name and be said to be wealth and nobility. Everything is like this. The third is that the name and function are different from the false substance. As one discusses according to the real situation, there is only no false substance, not that there is no name and function. Why is this so? Substance is based on its own actual situation, and as one seeks false dharmas separately, false dharmas do not have their own reality, so there is no substance. Function refers to the function of gathering, and the dharmas harmonize and borrow from each other to achieve function, so there is false function. For example, a single thread cannot subdue an elephant, but many threads borrowing from each other can have the ability to subdue. Everything is like this. Since there is false function, and a name is established according to the function, the name is not non-existent either. The fourth is to include substance and function, following its name. Not only is there a name, but there is also substance and function. Relying on the appearance of harmony and combination, a name arises, so there is false (dharma).
名。用此假名。統攝別法。皆成一總。故有假體。依體施用。故有假用。是故三種俱皆是有。有無如是。
第三辨相開合不定。總唯一假。以一切法因緣集起相假成故。或分為二。二有兩門。一生法分別。二就因和法和分別。言生法者。假有二種。一眾生假名。二法假名。眾生假名。從內立稱。名不盡法。云何不盡。假通內外。內是眾生。外非眾生。經中直言眾生假名。外法不論。所以不盡。亦可眾生內外通因。內外法中。總相集起。斯名眾生。眾生虛集。名眾生假。相狀如何。分別有三。一內外分別。攬內五陰。以成眾生。名之為內。攬外四大。成草木等。以之為外。二粗細分別。內中攬陰以成假人。名之為細。人成軍眾。以之為粗。從細立稱。是故偏言眾生假名。外中攬大成草木等。以之為細。草木整合叢林等事。以之為粗。三染凈分別。染謂凡夫。凈謂賢聖。生死法中。五陰成人。以之為凡。涅槃法中。五陰成人。以之為聖。法假名者。就通為目。法物事有。諸法通名法。體虛假名法假名。相狀如何。分別有三。一內外分別。內謂六根。外謂六塵。二粗細分別。因和為粗。法和為細。此如后釋。三染凈分別。染謂生死。凈謂涅槃。生死涅槃。經說不定。或有宣說生死假名。涅槃非假。生死不真。虛假而有
【現代漢語翻譯】 現代漢語譯本： 名稱。使用這個假名，統攝其他法，全部成為一個總體。所以有假體，依據假體而施設作用，所以有假用。因此，三種（假名、假體、假用）都存在。有和無就是這樣。
第三是辨別相的開合不定。總的來說只有一個假名，因為一切法都是因緣聚合而成的相假。或者分為二，二有兩方面：一是生法分別，二是就因和法聚合分別。說到生法，假有二種：一是眾生假名，二是法假名。眾生假名，是從內部建立名稱，名稱不能完全包含法。為什麼不能完全包含？因為假名貫通內外，內是眾生，外不是眾生。經中只說眾生假名，不談外法，所以說不完全包含。也可以說眾生內外都包含因，內外法中，總相聚合而起，這叫做眾生。眾生是虛假聚合，名為眾生假。相狀如何？分別有三種：一是內外分別，取內部的五陰（色、受、想、行、識）來形成眾生，稱之為內；取外部的四大（地、水、火、風）來形成草木等，稱之為外。二是粗細分別，內部取五陰形成假人，稱之為細；人組成軍隊，稱之為粗。從細微處立名，所以偏說眾生假名。外部取四大形成草木等，稱之為細；草木聚整合叢林等事物，稱之為粗。三是染凈分別，染是指凡夫，凈是指賢聖。在生死法中，五陰形成人，稱之為凡；在涅槃法中，五陰形成人，稱之為聖。法假名，就普遍性而言，法、物、事都有，諸法都通稱為法。體是虛假的，所以名為法假名。相狀如何？分別有三種：一是內外分別，內是指六根（眼、耳、鼻、舌、身、意），外是指六塵（色、聲、香、味、觸、法）。二是粗細分別，因和合為粗，法和合為細，這在後面解釋。三是染凈分別，染是指生死，凈是指涅槃。生死涅槃，經中說法不定，或者有宣說生死是假名，涅槃不是假名，生死不真實，虛假而有。
【English Translation】 English version: Name. Using this provisional name, it encompasses other dharmas, all becoming one totality. Therefore, there is a provisional substance; based on the substance, application is made, hence there is provisional application. Therefore, all three (provisional name, provisional substance, provisional application) exist. Existence and non-existence are thus.
Thirdly, distinguishing the opening and closing of characteristics is indefinite. In general, there is only one provisional name, because all dharmas arise from the aggregation of causes and conditions, hence the provisionality of characteristics. Or it can be divided into two, and the two have two aspects: first, distinguishing between arising dharmas; second, distinguishing based on the aggregation of causes and the aggregation of dharmas. Speaking of arising dharmas, there are two kinds of provisionality: first, the provisional name of sentient beings; second, the provisional name of dharmas. The provisional name of sentient beings is established from within, and the name does not fully encompass the dharma. Why does it not fully encompass? Because the provisional name pervades both inside and outside; inside refers to sentient beings, outside refers to non-sentient beings. The sutras directly mention the provisional name of sentient beings, without discussing external dharmas, hence it is not fully encompassing. It can also be said that sentient beings encompass both internal and external causes; within internal and external dharmas, the general characteristics aggregate and arise, and this is called sentient beings. Sentient beings are a false aggregation, named the provisionality of sentient beings. What is the appearance like? There are three distinctions: first, internal and external distinction, taking the internal five skandhas (form, feeling, perception, volition, consciousness) to form sentient beings, which is called internal; taking the external four elements (earth, water, fire, wind) to form grass and trees, etc., which is called external. Second, coarse and fine distinction, internally taking the skandhas to form a provisional person, which is called fine; people forming an army, which is called coarse. Establishing the name from the fine, hence the partial mention of the provisional name of sentient beings. Externally taking the four elements to form grass and trees, etc., which is called fine; grass and trees aggregating to form forests, etc., which is called coarse. Third, defiled and pure distinction, defiled refers to ordinary beings, pure refers to sages. In the dharma of birth and death, the five skandhas form a person, which is called ordinary; in the dharma of Nirvana, the five skandhas form a person, which is called sage. The provisional name of dharmas, in terms of generality, dharmas, objects, and events all exist, and all dharmas are generally called dharmas. The substance is false, hence it is called the provisional name of dharmas. What is the appearance like? There are three distinctions: first, internal and external distinction, internal refers to the six roots (eye, ear, nose, tongue, body, mind), external refers to the six dusts (form, sound, smell, taste, touch, dharma). Second, coarse and fine distinction, the aggregation of causes is coarse, the aggregation of dharmas is fine, as explained later. Third, defiled and pure distinction, defiled refers to birth and death, pure refers to Nirvana. Birth and death, Nirvana, the sutras speak of them indefinitely, or some proclaim that birth and death are provisional names, Nirvana is not provisional, birth and death are not real, falsely existing.
故名為假樹假之稱。故曰假名。涅槃體真。非是假名。以非假故。涅槃之號。非是假名。良以生死是假名。故維摩經說。出離生死。名超假名。或有宣說涅槃假名。生死非假。涅槃無名。假為施名。故曰假名。是以經言。涅槃無名。強為立名。如恒羅婆夷。實不食油。假言食油。生死法體。是有為法。非是假立。故非假名。或有宣說生死涅槃二俱假名。生死涅槃。皆非定性。因緣假集。故說為假。樹假之稱。故曰假名。亦可生死涅槃之法假名而有。故曰假名。故地持言。色假名乃至涅槃一切假名。或有宣說生死涅槃俱非假名。廢名求法。法離名故。故地持言。一切諸法。離名自性。問曰前說生死涅槃二俱假名。今言皆非。有何所以。釋言。將名以呼諸法。法隨名轉故皆假名。廢名求法。法皆離言。是故一切皆非假名。今就第三故。說生死涅槃之法。為法假名(此一門竟)。
次就因和法和分別。言因和者。是因和合假。言法和者。是法和合假。是二云何。於事分齊。攬別成總。以細成粗。名因和合假。攬別成總。如陰成人。以細成粗。如似細色成粗色等。於法分齊。無常苦空無我等義。同體相成。名法和假。成實論中。因和合空名為生空。法和合空說名法空。大乘法中。亦有此義。淺深為異(假如是)或分為三
【現代漢語翻譯】 現代漢語譯本 因此稱之為假樹的假象，所以叫做假名。涅槃的本體是真實的，不是假名。因為它不是虛假的，所以涅槃這個名稱也不是假名。確實是因為生死是假名，所以《維摩經》說，脫離生死，叫做超越假名。或者有人宣說涅槃是假名，生死不是假的，涅槃沒有名稱，只是爲了方便施設名稱，所以叫做假名。因此經書上說，涅槃沒有名稱，只是勉強安立一個名稱，就像恒羅婆夷（一種鳥名），實際上不吃油，卻假裝說它吃油。生死法的本體是有為法，不是虛假安立的，所以不是假名。或者有人宣說生死和涅槃都是假名，生死和涅槃都不是固定的性質，是因緣聚合而成的，所以說是假的，如同樹的假象，所以叫做假名。也可以說生死和涅槃這些法是假名而有的，所以叫做假名。所以《地持經》說，色是假名，乃至涅槃一切都是假名。或者有人宣說生死和涅槃都不是假名，廢棄名稱來尋求法，因為法離開了名稱。所以《地持經》說，一切諸法，都離開了名稱的自性。問：前面說生死和涅槃都是假名，現在又說都不是假名，這是什麼原因呢？回答說：用名稱來稱呼諸法，法隨著名稱而改變，所以都是假名。廢棄名稱來尋求法，法都離開了言語，所以一切都不是假名。現在就第三種情況來說，所以說生死和涅槃這些法，是法的假名（這一門結束）。
接下來就因和（hetu-samavaya）法和（dharma-samavaya）分別來說。所說的因和，是因和合的假象。所說的法和，是法和合的假象。這兩種是什麼呢？就事物的界限來說，聚集不同的部分成為整體，以細小的部分成為粗大的部分，叫做因和合的假象。聚集不同的部分成為整體，比如五陰（skandha）形成人。以細小的部分成為粗大的部分，比如細微的顏色形成粗大的顏色等等。就法的界限來說，無常（anitya）、苦（duhkha）、空（sunyata）、無我（anatman）等意義，同體相互成就，叫做法和的假象。《成實論》中，因和合的空叫做生空（jiva-sunyata），法和合的空叫做法空（dharma-sunyata）。大乘佛法中，也有這個意義，只是深淺不同（比如是）或者分為三種。
【English Translation】 English version Therefore, it is called the 'false' of a false tree, hence the term 'provisional name' (prajnapati). Nirvana's essence is real, not a provisional name. Because it is not false, the designation of Nirvana is not a provisional name. Indeed, because birth and death (samsara) are provisional names, the Vimalakirti Sutra says, 'To be liberated from birth and death is called transcending provisional names.' Or some proclaim Nirvana as a provisional name, while birth and death are not false. Nirvana has no name; a name is provisionally assigned for convenience, hence the term 'provisional name.' Therefore, the sutra says, 'Nirvana has no name; a name is forcibly established,' like the Hengluo Vayi (a type of bird) that does not actually eat oil but is falsely said to eat oil. The essence of the dharma of birth and death is conditioned (samskrta), not falsely established, so it is not a provisional name. Or some proclaim that both birth and death and Nirvana are provisional names. Neither birth and death nor Nirvana has a fixed nature; they are provisionally assembled by causes and conditions (hetu-pratyaya), so they are said to be false, like the false appearance of a tree, hence the term 'provisional name.' It can also be said that the dharmas of birth and death and Nirvana exist through provisional names, hence the term 'provisional name.' Therefore, the Bodhisattvabhumi Sutra says, 'Form (rupa) is a provisional name, and even Nirvana is entirely a provisional name.' Or some proclaim that neither birth and death nor Nirvana is a provisional name. Abandoning names to seek the Dharma, because the Dharma is apart from names. Therefore, the Bodhisattvabhumi Sutra says, 'All dharmas are of a nature apart from names.' Question: Earlier, it was said that both birth and death and Nirvana are provisional names, but now it is said that neither is a provisional name. What is the reason for this? Answer: Using names to call dharmas, the dharmas change according to the names, so they are all provisional names. Abandoning names to seek the Dharma, the dharmas are all apart from language, so none of them is a provisional name. Now, considering the third case, the dharmas of birth and death and Nirvana are said to be provisional names of dharmas (this section ends).
Next, let's discuss the distinction between causal aggregation (hetu-samavaya) and dharma aggregation (dharma-samavaya). What is called causal aggregation is the falsity of causal aggregation. What is called dharma aggregation is the falsity of dharma aggregation. What are these two? In terms of the boundaries of things, gathering different parts to form a whole, and using small parts to form large parts, is called the falsity of causal aggregation. Gathering different parts to form a whole, such as the five aggregates (skandha) forming a person. Using small parts to form large parts, such as subtle colors forming coarse colors, and so on. In terms of the boundaries of dharmas, the meanings of impermanence (anitya), suffering (duhkha), emptiness (sunyata), and non-self (anatman), mutually accomplish each other in the same essence, which is called the falsity of dharma aggregation. In the Tattvasiddhi Shastra, the emptiness of causal aggregation is called the emptiness of beings (jiva-sunyata), and the emptiness of dharma aggregation is called the emptiness of dharmas (dharma-sunyata). In Mahayana Buddhism, there is also this meaning, but the depth is different (for example, it is) or divided into three types.
。如大品經三假品說。一者受假。二者法假。三者名假。于中略以三門分別。一釋其名。二辨體相。三觀入次第。先釋其名言受假者。總含多法。故名為受。受假多法聚集而成。故曰受假。言法假者。自體名法。法體虛集故云法假。言名假者。顯法曰名。依法依想假以施設。故曰名假(此一門竟)。
次辨其相。受法二門相對分別。如龍樹說。假法是受實法是法。總相雖然。義猶難解。于中略以兩義分別。第一直就因和合中。隨義分別。一切受法。攬細成粗。攝別成總。皆名為受。隨別細分皆名為法。如人成眾。眾名為受。人一是法攬陰成人。人復是受陰復是法。如是一切。受法雖異。同籍緣成。假集義一。故通名假。二就因和法和分別。一切因和。攬別成總。斯名受假。一切法和苦無常等諸法相成皆是法假。受法如是。言名假者。論釋有二。一就通以釋。前受及法二種名字。通為名假。故論說言。用其名字。取前二法。是其名假第二唯取受假之名。以為名假。法假之名。判屬法假。故論釋言。于多名邊更有名生。說為名假。如五陰名邊有眾生名生。根莖枝葉華果名邊有樹名生。眾樹名邊有林名生。如是一切說名為假。體相如是(此二門竟)。
次辨觀入破遣次第。如論中說。先破名假。良以名字。依法
【現代漢語翻譯】 現代漢語譯本：正如《大品經·三假品》所說：一者，受假（聚合之假）；二者，法假（自性之假）；三者，名假（施設之假）。其中略以三方面分別：一、解釋其名稱；二、辨明其體相；三、觀察入道的次第。首先解釋名稱，所謂『受假』，是總括包含眾多法，所以名為『受』。受假是由眾多法聚集而成，所以叫做『受假』。所謂『法假』，自體名為『法』，法體是虛幻聚集的，所以稱為『法假』。所謂『名假』，彰顯法的是『名』，依於法，依于想，假借施設，所以叫做『名假』（此為第一方面）。 其次辨明其體相。受假和法假兩方面相對分別。如龍樹（Nāgārjuna）所說：假法是受，實法是法。總的來說雖然如此，但意義仍然難以理解。其中略以兩種意義分別：第一，直接就因緣和合中，隨順意義分別。一切受法，聚集細微而成粗大，攝取個別而成總體，都名為『受』。隨順個別細微的區分，都名為『法』。比如人組成眾人，眾人的名稱是『受』，人一個是『法』。聚集五陰（pañca-skandha）成人，人又是『受』，五陰又是『法』。像這樣一切，受和法雖然不同，同樣憑藉因緣而成，假集之義相同，所以都通稱為『假』。第二，就因和法和合分別。一切因和合，聚集個別而成總體，這名為『受假』。一切法和合，苦（duhkha）、無常（anitya）等諸法相成，都是法假。受和法就是這樣。說到名假，論釋有兩種：一，就通用的意義解釋，前面受和法兩種名字，都通為名假。所以論中說：『用其名字，取前二法，是其名假。』第二，只取受假的名字，作為名假，法假的名字，判屬法假。所以論中解釋說：『于多名邊更有名生，說為名假。』比如五陰的名字邊有眾生名字產生，根莖枝葉花果的名字邊有樹的名字產生，眾多樹的名字邊有林的名字產生。像這樣一切都說名為假。體相就是這樣（此為第二方面）。 其次辨明觀察入道破除的次第。如論中所說，先破除名假，因為名字依於法。
【English Translation】 English version: As stated in the 『Three Kinds of Falsity』 chapter of the Larger Prajñāpāramitā Sutra: First, the aggregation falsity (受假, shou jia); second, the dharma falsity (法假, fa jia); and third, the name falsity (名假, ming jia). Among these, we will briefly distinguish them in three aspects: first, explain their names; second, discern their substance and characteristics; and third, observe the order of entering the path. First, explaining the names, the so-called 『aggregation falsity』 generally encompasses many dharmas, hence it is named 『aggregation』. The aggregation falsity is formed by the gathering of many dharmas, therefore it is called 『aggregation falsity』. The so-called 『dharma falsity』, its own entity is named 『dharma』, and the entity of dharma is a collection of illusory things, so it is called 『dharma falsity』. The so-called 『name falsity』, what reveals the dharma is the 『name』, relying on the dharma, relying on thought, provisionally established, so it is called 『name falsity』 (This is the first aspect). Next, discern their substance and characteristics. The two aspects of aggregation falsity and dharma falsity are distinguished relatively. As Nāgārjuna (龍樹) said: the false dharma is aggregation, and the real dharma is dharma. Although it is generally like this, the meaning is still difficult to understand. Among these, we will briefly distinguish them in two meanings: first, directly in the combination of causes and conditions, distinguish according to the meaning. All aggregation dharmas, gather the subtle to become coarse, collect the individual to become the whole, are all named 『aggregation』. Following the individual subtle distinctions, they are all named 『dharma』. For example, people form a crowd, the name of the crowd is 『aggregation』, and one person is a 『dharma』. Gathering the five skandhas (五陰, pañca-skandha) to form a person, the person is again 『aggregation』, and the five skandhas are again 『dharma』. Like this, although aggregation and dharma are different, they both rely on causes and conditions to arise, and the meaning of false gathering is the same, so they are all generally called 『falsity』. Second, distinguish based on the combination of cause and dharma. All combinations of causes, gathering the individual to become the whole, this is named 『aggregation falsity』. All combinations of dharmas, the mutual formation of dharmas such as suffering (苦, duhkha), impermanence (無常, anitya), are all dharma falsity. Aggregation and dharma are like this. Speaking of name falsity, there are two interpretations in the treatises: one, to explain in a general sense, the two names of aggregation and dharma mentioned earlier are both generally name falsity. Therefore, the treatise says: 『Using its name, taking the previous two dharmas, is its name falsity.』 Second, only taking the name of aggregation falsity as name falsity, and the name of dharma falsity is assigned to dharma falsity. Therefore, the treatise explains: 『From the side of many names, another name arises, which is said to be name falsity.』 For example, from the side of the names of the five skandhas, the name of sentient beings arises; from the side of the names of roots, stems, branches, leaves, flowers, and fruits, the name of a tree arises; from the side of the names of many trees, the name of a forest arises. Like this, everything is said to be name falsity. The substance and characteristics are like this (This is the second aspect). Next, discern the order of observing, entering the path, and eliminating. As stated in the treatise, first eliminate name falsity, because names rely on dharmas.
依想。假以施設。浮虛易破。故先破之。次破受假。受依法成。虛集易分。故次破受。后破法假。法是根本微細難覺。難可分折。故后破之。破法雲何。泛解有八。一責情破。如說癡盲貪著於我。三界虛妄但妄心作。如是一切。二推智破。如說智者不得有無明法無性。如是一切。三推因破。如推陰因破眾生性。推其往因破現常性。如是一切。四推果破。如當果破現無因。如是一切。五推對破。如說有我則有我所。若無有我則無我所。又如經說。有縛有解。無縛無解。如是一切。名推對破。六推理破。如說諸法性自虛等。七推名破。如說乳時不得酪名。明無酪性。如是一切。八推實破。如人夜闇見繩為蛇。言但是繩見如來藏。以為生死。言但是藏本無生死。如是一切。以斯八種破壞諸法。名破法假。破法假已到法實相。法實相者。即是法空(三假如是)或分為四。始從因生乃至相續。于中略以五門分別。一釋其名。二辨其相。三約時類。彰假差別。四辨寬狹。五對三假。苦相收攝。第一釋名。名字是何。一因生假亦名緣生。二因成假亦名緣成。三相待假亦名相形。四相續假。言因生者。從因生果。別體相起。故曰因生。生假因起。名因生假。生托緣集。名緣生假。言因成者。法有總別。別為總因。總為別果。攬彼別因而
【現代漢語翻譯】 現代漢語譯本 根據思量，假立施設的事物，虛浮不實容易破除，所以先破除它。其次破除受假（五受陰的假合）。受假依賴於法而成立，虛幻聚合容易分離，所以其次破除受。最後破除法假。法是根本，微細難以察覺，難以分割分析，所以最後破除它。如何破除法假呢？大致解釋有八種方法： 一、責情破：如經文所說，愚癡盲昧，貪戀執著于『我』（ātman）。三界（trailokya）虛妄不實，只是妄心的作用。像這樣的一切。 二、推智破：如經文所說，有智慧的人不會認為有無明（avidyā）之法，因為無明沒有自性。像這樣的一切。 三、推因破：如通過推究五陰（skandha）之因來破除眾生（sattva）的自性，推究其往昔之因來破除現在常恒不變的自性。像這樣的一切。 四、推果破：如以未來的果報來破除現在沒有原因的說法。像這樣的一切。 五、推對破：如經文所說，有『我』（ātman）則有『我所』（mamata，屬於我的），如果沒有『我』，則沒有『我所』。又如經文所說，有束縛就有解脫，沒有束縛就沒有解脫。像這樣的一切，稱為推對破。 六、推理破：如經文所說，諸法的自性本來就是虛幻不實的等等。 七、推名破：如說在牛奶的時候不能稱之為酪，說明牛奶沒有酪的自性。像這樣的一切。 八、推實破：如人在黑夜裡把繩子看成蛇，說只是把如來藏（Tathāgatagarbha）看作生死輪迴。說只是如來藏，本來沒有生死。像這樣的一切。 用這八種方法來破除諸法，稱為破法假。破除法假之後，就能達到法實相。法實相，就是法空（dharma-śūnyatā）。（三種假就是這樣）或者分為四種。開始是從因產生，乃至相續不斷。其中大致用五種方式來分別：一、解釋它的名稱；二、辨別它的體相；三、根據時間和類別，彰顯假有的差別；四、辨別寬泛和狹隘；五、對照三種假，用苦相來收攝。 第一，解釋名稱。名字是什麼？一、因生假，也叫緣生；二、因成假，也叫緣成；三、相待假，也叫相形；四、相續假。所謂因生，是從因產生果，不同的個體和現象產生，所以叫做因生。生假因緣而起，名叫因生假。生起依託緣分的聚集，名叫緣生假。所謂因成，法有總相和別相，別相是總相的因，總相是別相的果，總攬那些別相的因，而
【English Translation】 English version According to thought, things that are provisionally established are floating and easily broken. Therefore, they are broken first. Next, the 'suffering aggregate' (vedanā-skandha) is broken. The 'suffering aggregate' depends on the 'dharma' (dhamma) to be established, and its illusory collection is easily separated. Therefore, the 'suffering aggregate' is broken next. Finally, the 'dharma aggregate' (dharma-skandha) is broken. 'Dharma' is the root, subtle and difficult to perceive, and difficult to divide and analyze. Therefore, it is broken last. How is the 'dharma aggregate' broken? There are eight general explanations: 1. Refuting based on emotion: As it is said in the scriptures, foolish and ignorant, greedily attached to the 'self' (ātman). The 'three realms' (trailokya) are illusory and unreal, merely the creation of the deluded mind. Like all of this. 2. Refuting based on wisdom: As it is said in the scriptures, a wise person would not consider there to be a 'dharma' of 'ignorance' (avidyā), because 'ignorance' has no inherent nature. Like all of this. 3. Refuting based on cause: Such as refuting the nature of sentient beings (sattva) by investigating the cause of the 'five aggregates' (skandha), and refuting the present permanent and unchanging nature by investigating its past causes. Like all of this. 4. Refuting based on result: Such as using future consequences to refute the claim that there is no cause in the present. Like all of this. 5. Refuting based on opposition: As it is said in the scriptures, if there is a 'self' (ātman), then there is 'what belongs to the self' (mamata, mine); if there is no 'self', then there is nothing that belongs to the self. Also, as it is said in the scriptures, there is bondage and there is liberation; there is no bondage and there is no liberation. All of this is called refuting based on opposition. 6. Refuting based on reasoning: As it is said in the scriptures, the nature of all 'dharmas' is inherently illusory and unreal, and so on. 7. Refuting based on name: Such as saying that when it is milk, it cannot be called cheese, indicating that milk does not have the nature of cheese. Like all of this. 8. Refuting based on reality: Such as a person in the dark mistaking a rope for a snake, saying that they are merely seeing the 'Tathāgatagarbha' (Tathāgatagarbha) as the cycle of birth and death. Saying that it is merely the 'Tathāgatagarbha', which originally has no birth and death. Like all of this. Using these eight methods to break down all 'dharmas' is called breaking the 'dharma aggregate'. After breaking the 'dharma aggregate', one can reach the true nature of 'dharma'. The true nature of 'dharma' is 'emptiness of dharma' (dharma-śūnyatā). (The three aggregates are like this.) Or it can be divided into four types. It begins with arising from a cause and continues uninterrupted. Among them, we roughly distinguish using five methods: 1. Explaining its name; 2. Distinguishing its characteristics; 3. According to time and category, revealing the differences in the provisional; 4. Distinguishing between broad and narrow; 5. In contrast to the three aggregates, using the characteristic of suffering to encompass them. First, explaining the name. What are the names? 1. 'Provisionally existent due to cause', also called 'arising from conditions'; 2. 'Provisionally established due to cause', also called 'established from conditions'; 3. 'Provisionally existent in relation', also called 'existing in relation'; 4. 'Provisionally existent in continuity'. What is meant by 'arising from cause' is that the result arises from the cause, and different individuals and phenomena arise, so it is called 'arising from cause'. The provisional existence arises from causes and conditions, and is called 'provisionally existent due to cause'. Arising relies on the gathering of conditions, and is called 'arising from conditions'. What is meant by 'established due to cause' is that 'dharma' has general and specific aspects. The specific aspect is the cause of the general aspect, and the general aspect is the result of the specific aspect. Encompassing those specific causes, and
成總果。果假因成。名因成假。又攬別緣而成總果。是故亦名緣成假也。相待假者。長短大小高下等事。相形分別。相待名別。名相待假。相續假者。有為遷流。籍前生后。前後兩邊。謂之為相攝對名續。所言假者。前後兩邊。互以相望相假成續。名相續假。亦可相續以成一法。一假續成。名相續假。名義如此(此一門竟)。
第二門中。辨其體相。就初假中。名別有二。一名因生。二名緣生。就此二中四門分別。一隨法異論正因生果。名因生假。如善惡業起苦樂等。緣因得報名緣生假。如從煩惱生苦樂等。二攝緣從因。一切諸法異體相起皆名因生。不簡親疏。故地持中。宣說十因生一切法。以一切法十因生故。皆名因生。三攝因從果。一切諸法果體相起。皆名緣生。不簡親疏。而說四緣生一切法。以一切法四緣生故。皆名緣生。四者因緣共顯諸法。一切諸法。別體相起。皆號因生。亦名緣生。是故經中。十二因緣通名因緣。因緣通故所生之法。齊號因生。同名緣生。問曰。向說正因起法名曰因生。緣因起法說為緣生。因緣既殊。何不分二。乃合為一。釋言。別立理亦無傷。但以此二別體起法。其義相似。故合為一。又如向說因生緣生亦有其義故為一矣。第二假中。名亦有二。一名因成。二因緣成。就此二中。
【現代漢語翻譯】 現代漢語譯本 成就總果（成就總體性的結果）。果是憑藉因成就的。名稱是憑藉因成就的假象。又總括其他因緣而成就總體的結果。因此也稱為因緣成就的假象。相待假是指長短、大小、高下等事物，互相比較分別，互相依賴而得名，稱為相待假。相續假是指有為法遷流變化，憑藉前因而產生后因，前後兩端，稱為互相攝取對應而延續。所說的假象，是指前後兩端，互相觀望，憑藉彼此而成就延續，稱為相續假。也可以說是相續不斷而成就一個法，一個假象接續而成，稱為相續假。名稱和意義就是這樣（這一門結束）。 第二門中，辨別它的體相。就最初的假象中，名稱的類別有兩種：一是因生，二是緣生。就這兩種類別中，又分為四門來分別。一是隨順法性，異議在於正因產生結果，稱為因生假，例如善惡業產生苦樂等。憑藉因緣而得到名稱，稱為緣生假，例如從煩惱產生苦樂等。二是總攝因緣從因的角度來說，一切諸法以不同的自體相而生起，都稱為因生，不區分親疏遠近。所以《地持經》中，宣說十因產生一切法，因為一切法都是由十因所生，所以都稱為因生。三是從結果的角度總攝因緣，一切諸法以果的自體相而生起，都稱為緣生，不區分親疏遠近。所以說四緣產生一切法，因為一切法都是由四緣所生，所以都稱為緣生。四是因緣共同顯現諸法，一切諸法，以各自不同的自體相而生起，都稱為因生，也稱為緣生。所以經典中，十二因緣通稱為因緣。因為因緣是共通的，所以所產生的法，都同樣稱為因生，也同樣稱為緣生。有人問：之前說正因產生法稱為因生，憑藉因緣產生法稱為緣生，因和緣既然不同，為什麼不分為兩種，而合為一種？回答說：分別建立理論也沒有妨礙，但因為這兩種不同的自體產生法，它們的意義相似，所以合為一種。又如之前所說因生和緣生也有它的意義，所以合為一種。第二種假象中，名稱也有兩種：一是因成，二是因緣成。就這兩種類別中。
【English Translation】 English version Accomplishing the total result (accomplishing the totality of results). The result is accomplished by means of the cause. The name is a false appearance accomplished by means of the cause. Furthermore, it encompasses other conditions to accomplish the total result. Therefore, it is also called the false appearance accomplished by conditions. The false appearance of relativity refers to things like long and short, big and small, high and low, which are compared and distinguished from each other, and named based on mutual dependence, called the false appearance of relativity. The false appearance of continuity refers to the impermanent flow and change of conditioned dharmas, relying on the previous cause to produce the subsequent cause, with the two ends, the previous and the subsequent, called mutual inclusion and correspondence for continuity. The so-called false appearance refers to the two ends, the previous and the subsequent, looking at each other, relying on each other to accomplish continuity, called the false appearance of continuity. It can also be said that continuity accomplishes a single dharma, with one false appearance succeeding another, called the false appearance of continuity. The names and meanings are like this (this section ends). In the second section, it distinguishes its substance and characteristics. Regarding the initial false appearance, there are two types of names: one is 'cause-born' (因生), and the other is 'condition-born' (緣生). Within these two types, there are four aspects to distinguish. First, according to the nature of the Dharma, the disagreement lies in the direct cause producing the result, called the false appearance of cause-born, such as good and evil karma producing suffering and happiness. Obtaining a name by relying on conditions is called the false appearance of condition-born, such as suffering and happiness arising from afflictions. Second, encompassing conditions from the perspective of the cause, all dharmas arise with different self-substances and are called cause-born, without distinguishing between close and distant. Therefore, in the Yogācārabhūmi-śāstra (地持經), it is proclaimed that the ten causes produce all dharmas, and because all dharmas are produced by the ten causes, they are all called cause-born. Third, encompassing conditions from the perspective of the result, all dharmas arise with the self-substance of the result and are called condition-born, without distinguishing between close and distant. Therefore, it is said that the four conditions produce all dharmas, and because all dharmas are produced by the four conditions, they are all called condition-born. Fourth, causes and conditions jointly manifest all dharmas. All dharmas arise with their respective different self-substances and are called both cause-born and condition-born. Therefore, in the scriptures, the twelve links of dependent origination are commonly called causes and conditions. Because causes and conditions are common, the dharmas that arise are equally called cause-born and condition-born. Someone asks: Previously, it was said that the direct cause produces dharmas and is called cause-born, and relying on conditions to produce dharmas is called condition-born. Since causes and conditions are different, why not divide them into two types, but combine them into one? The answer is: Establishing separate theories is not an obstacle, but because these two different self-substances produce dharmas, their meanings are similar, so they are combined into one. Furthermore, as previously said, cause-born and condition-born also have their meanings, so they are combined into one. In the second type of false appearance, there are also two types of names: one is 'cause-accomplished' (因成), and the other is 'cause-and-condition-accomplished' (因緣成). Within these two types.
辨義不同有四門。一隨法異論。就彼攬別成總法中。同類之法。以細成粗。名目因成。如以細色成粗色等。異類相成。名曰緣成。如以五陰成眾生等。同類親故。說作因成。異類疏故。說為緣成。二攝緣從因。一切諸法。但使攬別而成總者。斯名因成。對彼別體疏遠法故。說為因矣。三攝因從緣。一切諸法。攬別成者。斯名緣成。對彼過去親生因故。四因成緣成共顯諸法。一切諸法。攬別成者。齊名因成。同號緣成。問目。向說同類相成名因成假。異類相成名緣成假。因緣既殊。何不別分。乃合為一。釋言。別立理亦無傷。但以此二攬別成總。其義相似。故合為一。又如向說因成緣成亦有共顯諸法之義。故說為一。第三假中。諸法非一。其中長短大小高下。彼此往來貴賤好惡。如是一切皆是相待。如一丈物不對五尺。長相不生。長名不起。由對五尺。長相始分。長名得起。名相待假。如是一切。第四假中法亦非一。但令諸法從前起后。次第相接。皆名相續。問曰。此續為在於前。為在於后。既云相續。寧容偏在。又問。此續云何名假。釋有兩義。一據兩邊。迭相假籍。得成續義。故說為假。相狀云何。如前念法。假后念故。前得成續。后念之法。假前念故。后得成續。相假成續名相續假。此是一義。第二義者。兩邊雖
【現代漢語翻譯】 現代漢語譯本 辨義不同有四門： 一、隨法異論：就彼攬別成總法中，同類之法，以細成粗，名目因成。例如以細色成粗色等。異類相成，名叫緣成。例如以五陰（色、受、想、行、識，構成人的五種要素）成眾生等。同類親近的緣故，說作因成；異類疏遠的緣故，說為緣成。 二、攝緣從因：一切諸法，只要攬別而成總者，都名叫因成。因為相對於那些別體的疏遠之法，所以說為因。 三、攝因從緣：一切諸法，攬別而成者，都名叫緣成。因為相對於過去親生的因的緣故。 四、因成緣成共顯諸法：一切諸法，攬別而成者，都可稱為因成，也可稱為緣成。 問：前面說同類相成名叫因成假，異類相成名叫緣成假。因和緣既然不同，為什麼不分別開來，而合為一個？ 答：分別開來在道理上也沒有妨礙。但因為這二者攬別成總的意義相似，所以合為一個。又如前面所說，因成緣成也有共同顯現諸法的意義，所以說為一。 第三假中，諸法不是單一的，其中的長短、大小、高下、彼此、往來、貴賤、好惡，像這樣的一切都是相對待而存在的。例如一丈長的東西，不對照五尺，長相就不會產生，長名也不會出現。由於對照五尺，長相才開始區分，長名才得以產生。這叫做相待假。 第四假中，法也不是單一的。只要諸法從前起后，次第相接，都名叫相續。 問：這個相續是在於前，還是在於后？既然說是相續，怎麼能偏在於一邊？ 又問：這個相續為什麼名叫假？ 答：有兩種解釋： 一、根據兩邊，互相假借，才能成就相續的意義，所以說是假。相狀是怎樣的呢？例如前唸的法，假借后唸的緣故，前念才得以成為相續；后唸的法，假借前唸的緣故，后念才得以成為相續。互相假借成就相續，名叫相續假。這是第一種解釋。 第二種解釋是，兩邊雖然...
【English Translation】 English version There are four aspects to distinguishing meanings: 1. Differing arguments based on phenomena: Within the general phenomena that are formed by combining distinct elements, similar phenomena are named 'cause-formation' (因成, yincheng) when finer elements form coarser ones, such as fine colors forming coarse colors. Dissimilar elements forming each other are called 'condition-formation' (緣成, yuancheng), such as the five skandhas (五陰, wuyin) (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person) forming sentient beings. Because similar elements are closely related, it is said to be 'cause-formation'; because dissimilar elements are distantly related, it is said to be 'condition-formation'. 2. Inclusion of conditions under causes: All phenomena, as long as they are formed by combining distinct elements into a whole, are called 'cause-formation'. This is because they are considered causes relative to the distinct and distant phenomena of separate entities. 3. Inclusion of causes under conditions: All phenomena that are formed by combining distinct elements are called 'condition-formation'. This is because they are considered conditions relative to the past, closely related causes that gave rise to them. 4. Cause-formation and condition-formation jointly reveal phenomena: All phenomena that are formed by combining distinct elements can be equally called 'cause-formation' and 'condition-formation'. Question: Earlier, it was said that similar elements forming each other are called 'illusory cause-formation', and dissimilar elements forming each other are called 'illusory condition-formation'. Since causes and conditions are different, why not separate them but combine them into one? Answer: Separating them is not logically problematic. However, because these two have similar meanings in combining distinct elements into a whole, they are combined into one. Furthermore, as mentioned earlier, cause-formation and condition-formation also have the meaning of jointly revealing phenomena, so they are said to be one. In the third illusion, phenomena are not singular. Length, shortness, size, height, lowliness, this, that, coming, going, nobility, baseness, good, evil—all such things exist in relation to each other. For example, a thing that is one 'zhang' (丈, a unit of length) long will not give rise to the appearance of length or the name of length if not compared to five 'chi' (尺, a unit of length). It is only by comparison to five 'chi' that the appearance of length is distinguished and the name of length arises. This is called 'relative illusion'. In the fourth illusion, phenomena are also not singular. As long as phenomena arise one after another in sequence, they are all called 'continuity'. Question: Is this continuity located in the front or in the back? Since it is said to be continuous, how can it be biased to one side? Also, question: Why is this continuity called an illusion? Answer: There are two explanations: 1. Based on both sides, they mutually borrow from each other to achieve the meaning of continuity, so it is said to be an illusion. What is the appearance like? For example, the phenomenon of the previous thought borrows from the subsequent thought, so the previous thought becomes continuous. The phenomenon of the subsequent thought borrows from the previous thought, so the subsequent thought becomes continuous. Mutual borrowing to achieve continuity is called 'illusory continuity'. This is the first explanation. The second explanation is that, although both sides...
異。續成一法。一法假彼前後兩邊。相續而成。故名為假。問曰。若爾與彼前後緣成何別。釋云。一體隨義分異。分取攬別成總義邊。說為緣成。分取前後相續義邊。說為相續。又更分別。亦有少異。異相如何。緣成則寬。相續則狹。如續緣成中。攬十二時。合成一日。十二時中。寅申相對卯酉相生時。雖隔絕不相接續。而得和合共成一日。故說為寬。相續假中。雖復宣說十二時分續成一日。于中寅申卯酉相對。時中隔絕。不得說為相續成目。唯相鄰者。得說為續。故名為狹。體相如是(此二門竟)。
第三門中。約就時類彰假差別。因生假中。差別有四。一者同類同時因生。如天上日生水中日。如面生像。如聲發響。如因香樹生孤遊香。如是一切色聲香等。當分相生。故名同類。一時相起。稱曰同時。二者同類異時因生。如麥生麥谷生谷等。三者異類同時因生。如從眼色生於眼識。如鐘生聲。如巖發響。如是一切。四者異類異時因生。如過去世業與煩惱生今苦樂。斯乃緣生。同名因生。緣成假中。亦有四種。一者同類同時緣成。如以細色成於粗色。眾多小聲成於大聲。如是一切。二者同類異時緣成。如十二時合成一日。如是一切。以時成時。故名同類。前後合成。稱曰異時。三者異類同時緣成。如大乘中五陰
【現代漢語翻譯】 現代漢語譯本 異。相續成為一法。這一法憑藉前後兩邊的關係，相續不斷地形成，所以稱為假。問：如果這樣，那麼相續和前後因緣和合而成有什麼區別？答：它們本體是一樣的，只是隨所詮釋的意義而有所不同。從總體的角度，取其包含和綜合各種不同因素而成就整體意義的方面，就說是緣成；從前後相續不斷，一個接著一個的意義方面，就說是相續。又可以進一步分別，它們之間也有少許不同。不同的方面是什麼呢？緣成比較寬泛，相續比較狹窄。比如在相續緣成中，將十二個時辰合成為一天。在這十二個時辰中，寅時和申時相對，卯時和酉時相對，這些時辰雖然是隔絕的，不相連線的，但是可以和合在一起共同形成一天，所以說是寬泛。在相續假中，即使也宣說十二個時辰相續不斷地形成一天，但是其中寅時和申時相對，卯時和酉時相對，這些時辰是隔絕的，不能說是相續而成。只有相鄰的時辰，才能說是相續。所以說是狹窄。它們的體相就是這樣（以上是兩個門）。 第三個門中，從時間的類別來彰顯假的差別。因生假中，差別有四種：第一種是同類同時因生，比如天上的太陽在水中顯現的倒影，比如面容產生影像，比如聲音發出迴響，比如因為有香樹而產生孤遊香。像這樣一切色、聲、香等，各自的類別相互產生，所以稱為同類；同時產生，稱為同時。第二種是同類異時因生，比如麥子生麥子，穀子生穀子等。第三種是異類同時因生，比如從眼睛和顏色產生眼識，比如鐘發出聲音，比如山巖發出迴響，像這樣一切。第四種是異類異時因生，比如過去世的業和煩惱產生現在的苦和樂，這實際上是緣生，也叫做因生。緣成假中，也有四種：第一種是同類同時緣成，比如用細小的顏色組成粗大的顏色，用眾多小的聲音組成大的聲音，像這樣一切。第二種是同類異時緣成，比如十二個時辰合成為一天，像這樣一切。用時間組成時間，所以稱為同類；前後相合而成，稱為異時。第三種是異類同時緣成，比如大乘中五陰（色、受、想、行、識五種構成要素）
【English Translation】 English version Different. Continuously forming one dharma. This one dharma relies on both the preceding and following sides, continuously forming, hence it is called 'provisional' (假, jiǎ). Question: If that's the case, what's the difference between this continuity and the arising from preceding and following conditions? Answer: They are the same in essence, but differ in the meaning they convey. From a holistic perspective, taking the aspect of encompassing and synthesizing various different factors to achieve a complete meaning, it is said to be 'arising from conditions' (緣成, yuán chéng); from the aspect of continuous succession, one after another, it is said to be 'continuity' (相續, xiāng xù). Furthermore, we can distinguish them further, there are also slight differences. What are the different aspects? 'Arising from conditions' is broader, while 'continuity' is narrower. For example, in continuous arising from conditions, twelve periods of time are combined to form one day. Among these twelve periods, the Yin (寅) and Shen (申) periods are opposite, the Mao (卯) and You (酉) periods are opposite, although these periods are separated and not directly connected, they can harmonize together to form one day, so it is said to be broad. In provisional continuity, even if it is also said that twelve periods of time continuously form one day, among them the Yin and Shen periods are opposite, the Mao and You periods are opposite, these periods are separated and cannot be said to be formed by continuity. Only adjacent periods can be said to be continuous. Therefore, it is said to be narrow. Such are their essence and characteristics (the above are two doors). In the third door, the differences in the provisional are manifested based on the categories of time. Within the provisional arising from causes, there are four types of differences: The first is 'same-kind simultaneous arising from causes', such as the reflection of the sun in the sky appearing in the water, such as a face producing an image, such as a sound emitting an echo, such as the solitary wandering fragrance arising from a fragrant tree. Like this, all forms, sounds, fragrances, etc., arise from their respective categories, hence they are called 'same-kind'; arising simultaneously, they are called 'simultaneous'. The second is 'same-kind different-time arising from causes', such as wheat producing wheat, grain producing grain, etc. The third is 'different-kind simultaneous arising from causes', such as eye-consciousness arising from the eye and color, such as a bell producing sound, such as a cliff emitting an echo, like this, everything. The fourth is 'different-kind different-time arising from causes', such as past-life karma and afflictions producing present suffering and happiness, this is actually arising from conditions, also called arising from causes. Within the provisional arising from conditions, there are also four types: The first is 'same-kind simultaneous arising from conditions', such as using fine colors to form coarse colors, using many small sounds to form a large sound, like this, everything. The second is 'same-kind different-time arising from conditions', such as twelve periods of time combining to form one day, like this, everything. Using time to form time, hence it is called 'same-kind'; combining before and after, it is called 'different-time'. The third is 'different-kind simultaneous arising from conditions', such as the five skandhas (五陰, wǔ yīn) (the five constituent elements of form, sensation, perception, mental formations, and consciousness) in Mahayana
成人。毗曇亦爾。所謂四大。成諸根等。四者異類同時異時和合緣成。如成實中。五陰成人。陰與人別名為異類。色心並故稱曰同時。四心前後故云異時。若依餘論。五陰成人。一向同時。斯乃因成通名緣成。相待假中。亦有四種。一者同類同時相待。如現在世人人相形天天相比。如是一切。二者同類異時相待。如以今人比劫初人。如是一切。三者異類同時相待。如現在世色心相形空有相待。如是一切。四者異類異時相待。如對過因宣說今果。如是一切。相續假中。亦有四種。一者同類同時相續。如現在世同類色物互相接續。以繩相接。如是一切。二者異類同時相續。如現在世異色物迭相接續。以梨接杜。如是一切。三者同類異時相續。如從前色生於后色。如是一切。四者異類異時相續。如從過因續生今果。如是一切。時類同異。略之云爾(此三門竟)。
第四門中。辨其寬狹。于中有二。一就有無辨其寬狹。二就常無常辨其寬狹。就有無者。四假之中。相待緣成及與相續。通於有無。因生一種局在於有。問曰。相待通於有無。義在可知。緣成假中。云何通有無。此如經說。大涅槃中。總攝一切智斷功德。智斷功德。緣成涅槃。智是其有。斷是其無。是故緣成。得通有無。又地持說。二斷二智。以成菩提。此亦
【現代漢語翻譯】 現代漢語譯本 成人。毗曇（Abhidharma，論藏）也是如此。所謂的四大（四大元素），成就諸根（感官）等。四者是異類、同時、異時和合而成的因緣。如《成實論》中說，五陰（五蘊）成就人。陰與人不同，名為異類。色（物質）與心（精神）並存，稱為同時。四心（四種心識）有先後，所以說是異時。如果按照其他論典，五陰成就人，一向是同時的。這乃是因成，通名為緣成。相待假中，也有四種。一是同類同時相待，如現在世上人與人相比，天與天相比，一切都是如此。二是同類異時相待，如用現在的人和劫初的人相比，一切都是如此。三是異類同時相待，如現在世上色與心相比，空與有相比，一切都是如此。四是異類異時相待，如對過去的因宣說現在的果，一切都是如此。相續假中，也有四種。一是同類同時相續，如現在世上同類色物互相接續，用繩子連線，一切都是如此。二是異類同時相續，如現在世上不同顏色的物體互相連線，用梨樹嫁接杜梨樹，一切都是如此。三是同類異時相續，如從前的色產生後來的色，一切都是如此。四是異類異時相續，如從過去的因延續產生現在的果，一切都是如此。時間、種類相同或不同，簡略地說就是這樣（以上是三門）。 第四門中，辨別它的寬狹。其中有二：一是就『有』和『無』來辨別它的寬狹，二是就『常』和『無常』來辨別它的寬狹。就『有』和『無』來說，四假之中，相待緣成以及相續，都通於『有』和『無』。因生一種侷限於『有』。有人問：相待通於『有』和『無』，道理容易明白。緣成假中，為什麼通於『有』和『無』呢？這就像經中所說，《大涅槃經》中，總攝一切智斷功德。智斷功德，緣成涅槃。智是『有』，斷是『無』。所以緣成，能夠通於『有』和『無』。又《地持經》說，二斷二智，以成就菩提（覺悟）。這也是如此。
【English Translation】 English version 'Adults'. The Abhidharma (commentaries) is also like this. The so-called Four Great Elements (earth, water, fire, wind) constitute the sense organs and so on. These four are different categories, simultaneous, and different times combined to form conditions. As it is said in the Tattvasiddhi Shastra (Treatise on the Establishment of Truth), the Five Skandhas (aggregates) constitute a person. The skandhas and the person are different, called different categories. Matter (rupa) and mind (citta) exist together, called simultaneous. The four minds (four types of consciousness) have a sequence, so it is said to be different times. If according to other treatises, the Five Skandhas constitute a person, it is always simultaneous. This is cause-origination, generally called condition-origination. In the dependent-fictitious, there are also four types. First, same category, simultaneous dependence, such as people comparing with people in the present world, heavens comparing with heavens, everything is like this. Second, same category, different times dependence, such as comparing present people with people at the beginning of the kalpa (eon), everything is like this. Third, different categories, simultaneous dependence, such as matter and mind comparing with each other in the present world, emptiness and existence depending on each other, everything is like this. Fourth, different categories, different times dependence, such as explaining the present result based on the past cause, everything is like this. In the continuous-fictitious, there are also four types. First, same category, simultaneous continuity, such as same category material objects connecting with each other in the present world, connected by ropes, everything is like this. Second, different categories, simultaneous continuity, such as different colored objects connecting with each other in the present world, grafting a pear tree onto a crabapple tree, everything is like this. Third, same category, different times continuity, such as the former matter generating the latter matter, everything is like this. Fourth, different categories, different times continuity, such as the past cause continuously generating the present result, everything is like this. Time, categories being the same or different, briefly speaking, that's it (end of these three doors). In the fourth door, distinguish its breadth. There are two aspects: first, distinguish its breadth based on 'existence' and 'non-existence'; second, distinguish its breadth based on 'permanence' and 'impermanence'. Regarding 'existence' and 'non-existence', among the four fictitious, dependent-origination and continuity all encompass 'existence' and 'non-existence'. Cause-origination is limited to 'existence'. Someone asks: Dependent-origination encompassing 'existence' and 'non-existence' is easy to understand. In condition-origination, how does it encompass 'existence' and 'non-existence'? This is like what is said in the sutras, in the Mahaparinirvana Sutra (Great Nirvana Sutra), it encompasses all wisdom and cessation virtues. Wisdom and cessation virtues, condition-originate Nirvana. Wisdom is 'existence', cessation is 'non-existence'. Therefore, condition-origination can encompass 'existence' and 'non-existence'. Also, the Yogacarabhumi-sastra (Stages of Yoga Practice) says, two cessations and two wisdoms, to achieve Bodhi (enlightenment). This is also like that.
緣成。得通有無。問曰。相續云何通有無。釋言。相生相續之義。局在於有。接對之續。義通有無。如涅槃法接續生死。就常無常辨寬狹者。四假皆通常與無常。云何皆通。因生假中。句別有四。一者無常還生無常。謂世間中。從無常因生無常果。二者無常生常。謂從世間無常之善。生彼出世菩提常果。故涅槃中佛答阇提。汝法之中。從其常性生無常果。我佛法中。從無常因生於常果。竟有何過。此則無常生於常也。三常還生常。謂從佛性出生菩提。故經說言。復有生因。謂首楞嚴阿耨菩提。首楞嚴定。即是佛性。四常生無常。謂依真識發生妄識。依于常身起化生滅。緣成假中。句別有三。一者無常還成無常。謂世間中。攬五陰成人。人成眾等。二常還成常。謂出世中。常住五陰。成佛菩薩。三常無常和合緣成。謂以八識合成眾生。前七無常。后一是常。相待假中。句亦有三。一者無常還待無常。謂世間中。長短相形。大小相比。二常還待常。謂佛菩薩上下相形。如是一切。三無常待常。謂待生死。宣說涅槃。如是一切。相續假中。句別有四。一者常還續無常。謂世間中有為相續。二常續無常。謂彼出世常住果德。接對生死。三無常續常。如成實說。從於滅定起後心識。四常還續常。謂以常因續生常果。故地持云。種
【現代漢語翻譯】 現代漢語譯本 緣成。得通有無。問：相續如何通有無？答：相生相續的意義，侷限於『有』。接對延續，意義貫通『有』和『無』。例如涅槃之法接續生死。就常與無常辨別寬窄而言，四假（緣成假、相待假、相續假、緣成假）都貫通常與無常。為什麼都貫通呢？因生假中，句式分別有四種：第一種是無常還生無常，指世間之中，從無常的因產生無常的果。第二種是無常生常，指從世間無常的善行，產生出世的菩提常果。所以《涅槃經》中佛陀回答阇提（Jati，意為種姓）：你的法中，從常性產生無常果；我的佛法中，從無常因產生常果，有什麼過錯呢？這就是無常生於常。第三種是常還生常，指從佛性出生菩提。所以經中說，還有生因，指首楞嚴（Śūraṅgama，意為勇健）阿耨菩提（Anuttara-samyak-saṃbodhi，意為無上正等正覺）。首楞嚴定，就是佛性。第四種是常生無常，指依靠真識發生妄識，依靠常身生起化生滅。緣成假中，句式分別有三種：第一種是無常還成無常，指世間之中，聚集五陰（pañca-skandha，色、受、想、行、識）成人，人形成眾生等等。第二種是常還成常，指出世之中，常住的五陰，成就佛菩薩。第三種是常與無常和合緣成，指以八識（aṣṭa vijñāna，眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）合成眾生，前七識無常，后一識是常。相待假中，句式也有三種：第一種是無常還待無常，指世間之中，長短互相比較，大小互相比較。第二種是常還待常，指佛菩薩上下互相比較，像這樣的一切。第三種是無常待常，指依靠生死，宣說涅槃，像這樣的一切。相續假中，句式分別有四種：第一種是常還續無常，指世間中有為法的相續。第二種是常續無常，指出世間常住的果德，接續生死。第三種是無常續常，如《成實論》所說，從滅盡定（nirodha-samāpatti）中生起後來的心識。第四種是常還續常，指以常因相續產生常果，所以《地持經》說，種子
【English Translation】 English version Conditions arise. Attaining understanding of existence and non-existence. Question: How does continuity connect existence and non-existence? Answer: The meaning of arising and continuing is limited to 'existence'. The continuation of connection extends to both 'existence' and 'non-existence'. For example, the Dharma of Nirvana continues after birth and death. Regarding distinguishing breadth based on permanence and impermanence, the four provisionalities (condition-dependent, relational, sequential, and causal) all connect to both permanence and impermanence. How do they all connect? In condition-dependent provisionality, there are four types of phrases: First, impermanence gives rise to impermanence, referring to the world where impermanent causes produce impermanent effects. Second, impermanence gives rise to permanence, referring to the worldly impermanent good deeds that give rise to the transcendental permanent fruit of Bodhi. Therefore, in the Nirvana Sutra, the Buddha answers Jati (meaning caste): In your Dharma, permanent nature gives rise to impermanent effects; in my Buddha-Dharma, impermanent causes give rise to permanent effects. What fault is there in this? This is impermanence giving rise to permanence. Third, permanence gives rise to permanence, referring to the Buddha-nature giving rise to Bodhi. Therefore, the sutra says that there is also a cause of arising, referring to the Śūraṅgama (meaning heroic march) Anuttara-samyak-saṃbodhi (meaning unsurpassed, complete and perfect enlightenment). The Śūraṅgama Samadhi is the Buddha-nature. Fourth, permanence gives rise to impermanence, referring to the arising of false consciousness based on true consciousness, and the arising of transformation and extinction based on the permanent body. In causal provisionality, there are three types of phrases: First, impermanence results in impermanence, referring to the world where the five skandhas (pañca-skandha, form, feeling, perception, mental formations, and consciousness) gather to form a person, and people form sentient beings, and so on. Second, permanence results in permanence, referring to the transcendental world where the permanent five skandhas become Buddhas and Bodhisattvas. Third, permanence and impermanence combine to form conditions, referring to the combination of the eight consciousnesses (aṣṭa vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, and alaya consciousness) to form sentient beings, where the first seven consciousnesses are impermanent, and the last one is permanent. In relational provisionality, there are also three types of phrases: First, impermanence depends on impermanence, referring to the world where long and short are compared, and large and small are compared. Second, permanence depends on permanence, referring to Buddhas and Bodhisattvas being compared in terms of higher and lower, and so on. Third, impermanence depends on permanence, referring to relying on birth and death to proclaim Nirvana, and so on. In sequential provisionality, there are four types of phrases: First, permanence continues impermanence, referring to the continuity of conditioned dharmas in the world. Second, permanence continues impermanence, referring to the transcendental permanent fruit of virtue continuing after birth and death. Third, impermanence continues permanence, as the Tattvasiddhi Shastra says, from the extinction samadhi (nirodha-samāpatti) arises the subsequent consciousness. Fourth, permanence continues permanence, referring to the continuous production of permanent effects from permanent causes, therefore, the Bodhisattva-bhumi Sutra says, the seed
性菩薩六入殊勝。展轉相續無始法爾。問曰。常法則無遷變。云何說續。釋言。常法無遷變。故不就一法起盡說續。但說後起接於前德。故名為續。如二地中常德起時。接于初地。如是一切。又就一法隨緣轉變。得說續。如地持說。六入相續。即其事也。寬狹如是(此四門竟)。
次對三假共相收接。言三假者。如上所說受法名也。接相云何。釋言。法中通具四假。如一色法從前起后。是因生假。過因所起。亦是因生。以細成粗。是緣成假。苦無常等諸法相成。亦是緣成。大小相形粗細相比。是相待假。前後相接。是相續假。受假之中。亦具四假。如說眾生。以之為受。眾生各從過因而生。是因生假。攬陰而成。是緣成假。尊卑相形貴賤相比。是相待假。起盡相接是相續假。如是一切。四中緣成。是其正義。餘三是傍。何故如是。夫言受者。緣成假中。接受多法。故名為受。是故受義。正當緣成。余非受義。故說為傍。名假之中。亦具四假。依如成實。名是聲性。從於四大擊發而生。是因生假。依于餘論。名是非色非心之法。從於想生名因生假。故地持云。建立施設地等假名。是名地想。故知。名字從想而生。依如成實。名是假聲。攬彼實聲和合而成。是緣成假。依如餘論。名是非色非心之法。然此有為。一念
【現代漢語翻譯】 現代漢語譯本： 性菩薩的六入（liù rù，六種感覺器官）殊勝之處在於，它們輾轉相續，這是無始以來的法則。有人問：『常法（cháng fǎ，永恒不變的法則）應該是沒有遷變的，為什麼說相續呢？』 回答說：『常法沒有遷變，所以不能就單一法的生起和滅盡來說相續，只是說後起的接續於之前的功德，所以稱為相續。』 比如二地（èr dì，菩薩修行第二階段）中的常德生起時，接續于初地（chū dì，菩薩修行第一階段）。一切都是如此。又可以就一法隨因緣轉變來說相續，比如《地持經》（Dì chí jīng）所說，六入相續，就是這種情況。寬狹等概念也是如此（以上是四門）。
接下來是對三假（sān jiǎ，三種假象）的共相進行收接。所說的三假，如上所說，是受法（shòu fǎ，接受法則）的名稱。如何收接呢？回答說：『法中普遍具備四假（sì jiǎ，四種假象）。』 比如一個色法（sè fǎ，物質現象）從前生起后，是因生假（yīn shēng jiǎ，由因產生的假象）。超過因所生起的，也是因生假。以細微成就粗大，是緣成假（yuán chéng jiǎ，由緣產生的假象）。苦、無常等諸法相互成就，也是緣成假。大小相互比較，粗細相互相比，是相待假（xiāng dài jiǎ，相對存在的假象）。前後相互接續，是相續假（xiāng xù jiǎ，持續存在的假象）。受假（shòu jiǎ，接受的假象）之中，也具備四假。比如說到眾生（zhòng shēng，有情生命），以之為受。眾生各自從過去的因而生，是因生假。聚集五陰（wǔ yīn，構成個體的五種要素）而成，是緣成假。尊卑相互比較，貴賤相互相比，是相待假。生起和滅盡相互接續，是相續假。一切都是如此。四假中，緣成假是其正義，其餘三種是輔助。為什麼這樣說呢？說到接受，緣成假中，接受多種法，所以名為接受。因此，接受的意義，正當是緣成假，其餘不是接受的意義，所以說是輔助。名假（míng jiǎ，名稱的假象）之中，也具備四假。依照《成實論》（Chéng shí lùn），名稱是聲音的性質，從四大（sì dà，構成物質世界的四大元素）擊發而生，是因生假。依照其他論典，名稱是非色非心之法，從想（xiǎng，思維）生，是因生假。所以《地持經》說，建立施設地等假名，是名為地想（dì xiǎng，對地的概念）。所以知道，名字從想而生。依照《成實論》，名稱是假聲，聚集那些真實的聲音和合而成，是緣成假。依照其他論典，名稱是非色非心之法，然而這是有為法（yǒu wéi fǎ，有生滅變化的法），一念之間……』
【English Translation】 English version: The six entrances (liù rù, six sense organs) of a Bodhisattva of the nature are supremely excellent because they are mutually continuous, which is the law from beginningless time. Someone asks: 'The constant law (cháng fǎ, eternal and unchanging law) should be without change, why do you say continuous?' The answer is: 'The constant law does not change, so continuity cannot be discussed based on the arising and ceasing of a single dharma. It only means that what arises later continues from the previous merit, so it is called continuity.' For example, when the constant virtue in the second ground (èr dì, the second stage of Bodhisattva practice) arises, it continues from the first ground (chū dì, the first stage of Bodhisattva practice). Everything is like this. Also, continuity can be discussed based on the transformation of a single dharma according to conditions, as the Dì chí jīng (Grounds of Being Sutra) says, the six entrances are continuous, which is the case. Concepts like wide and narrow are also like this (the above are the four doors).
Next is the collection and reception of the common characteristics of the three falsities (sān jiǎ, three kinds of illusions). The three falsities, as mentioned above, are the names of receiving the dharma (shòu fǎ, accepting the law). How to collect and receive them? The answer is: 'The four falsities (sì jiǎ, four kinds of illusions) are universally present in the dharma.' For example, when a material phenomenon (sè fǎ, material phenomenon) arises from the past and then arises later, it is the falsity of arising from a cause (yīn shēng jiǎ, illusion arising from a cause). What arises beyond the cause is also the falsity of arising from a cause. Achieving the coarse from the subtle is the falsity of arising from conditions (yuán chéng jiǎ, illusion arising from conditions). Suffering, impermanence, and other dharmas accomplish each other, which is also the falsity of arising from conditions. Comparing large and small, comparing coarse and fine, is the falsity of mutual dependence (xiāng dài jiǎ, illusion of relative existence). The front and back continue each other, which is the falsity of continuity (xiāng xù jiǎ, illusion of continuous existence). Within the falsity of reception (shòu jiǎ, illusion of acceptance), the four falsities are also present. For example, when talking about sentient beings (zhòng shēng, sentient beings), it is considered as reception. Each sentient being arises from past causes, which is the falsity of arising from a cause. Gathering the five aggregates (wǔ yīn, the five elements that constitute an individual) to form, which is the falsity of arising from conditions. Comparing noble and humble, comparing honorable and lowly, is the falsity of mutual dependence. Arising and ceasing continue each other, which is the falsity of continuity. Everything is like this. Among the four falsities, the falsity of arising from conditions is the correct meaning, and the other three are auxiliary. Why is this so? When talking about reception, in the falsity of arising from conditions, many dharmas are received, so it is called reception. Therefore, the meaning of reception is precisely the falsity of arising from conditions, and the rest are not the meaning of reception, so they are said to be auxiliary. Within the falsity of name (míng jiǎ, illusion of name), the four falsities are also present. According to the Chéng shí lùn (Tattvasiddhi Shastra), name is the nature of sound, arising from the striking of the four great elements (sì dà, the four elements that constitute the material world), which is the falsity of arising from a cause. According to other treatises, name is a dharma that is neither material nor mental, arising from thought (xiǎng, thought), which is the falsity of arising from a cause. Therefore, the Dì chí jīng (Grounds of Being Sutra) says that establishing false names such as earth is called the thought of earth (dì xiǎng, the concept of earth). So we know that names arise from thought. According to the Chéng shí lùn, name is a false sound, gathering those real sounds and combining them to form, which is the falsity of arising from conditions. According to other treatises, name is a dharma that is neither material nor mental, but this is a conditioned dharma (yǒu wéi fǎ, conditioned dharma), in a single thought...'
之頃具生住滅。以生住等四相合成。名緣成假。多少相形善惡相比。是相待假。前後相接是相續假。若依成實。此四種中。緣成相續。是其正義餘二是傍。何故如是。彼說名字是其假聲。攬彼實聲。前後續成。是故正當緣成相續。余不正成。故說為傍。若依餘論。因生緣成及與相續。是其正義。相待是傍。何故如是。彼說名字是非色非心依想而生。又生住等四相合成。前後續成。故說因生緣成相續。以為正義。相待非是親成名。故說之為傍。問曰。成實亦說。名字依四大生。何故彼宗不說因生以為正義。釋言。有以。彼成實中。宣說四大和合生聲。是聲和合。方得成名。疏挾一重。是故因生不名正義。地持等中。宣說名字。親依想生。故說因生以為正義。不類譬斯。問曰。何故法假之中。四假皆正。名受二中。有正有傍。釋言。法通四俱是正。名受局故有正有傍。隨法異論。假乃無量。假名義。略辨粗爾。
入不二門義三門分別(釋名一。辨相二。約說分異三)
第一釋名。入不二門。如維摩說。言不二者。無異之謂。即是經中一實義也。一實之理。妙寂離相。如如平等。亡于彼此。故云不二。問曰。諸法有一二三乃至眾多。翻彼說理。理應不一不二不三乃至不多。以何義故偏言不二。釋言。不一乃至不
【現代漢語翻譯】 現代漢語譯本 剎那之間，生、住、滅同時存在。由生、住等四相合成，稱為緣成假。多少相互比較，善惡相互對待，是相待假。前後相接續，是相續假。如果依照《成實論》，這四種假中，緣成和相續是其主要含義，其餘兩種是輔助含義。為什麼這樣說呢？《成實論》認為名字是虛假的音聲，憑藉實在的音聲，前後相續而成，所以緣成和相續是主要的。其餘不能直接構成名字，所以說是輔助的。如果依照其他論典，因生、緣成以及相續是其主要含義，相待是輔助的。為什麼這樣說呢？其他論典認為名字不是色法，也不是心法，而是依隨想念而生起的。又由生、住等四相合成，前後相續而成，所以說因生、緣成、相續是主要的。相待不是直接構成名字的原因，所以說是輔助的。有人問：既然《成實論》也說名字依四大（地、水、火、風）而生，為什麼《成實論》不認為因生是主要的呢？回答是：有原因的。《成實論》中說，四大和合產生聲音，是聲音和合才能成為名字，中間隔了一層，所以因生不能稱為主要的。而在《地持論》等論典中，說名字直接依隨想念而生，所以說因生是主要的，這與《成實論》不同。有人問：為什麼在法假（dharma-prajñapti）中，四種假都是主要的，而在名假（nāma-prajñapti）和受假（vedanā-prajñapti）中，有主要有輔助的呢？回答是：法假普遍，四種假都是主要的；名假和受假有侷限性，所以有主要有輔助的。隨著對法的不同論述，假也就有無量種。假名的含義，大致辨析如此。
入不二門義，從三個方面分別：（一、解釋名稱；二、辨別體相；三、依據說法區分差異）
第一，解釋名稱。入不二門，如《維摩詰經》所說，所謂『不二』，就是沒有差異的意思，也就是經中所說的一實義（eka-vastu）。一實的道理，微妙寂靜，遠離一切相，如如平等，泯滅彼此的分別，所以叫做不二。有人問：諸法有一、二、三乃至眾多，反駁那種說法，道理應該是不一、不二、不三乃至不眾多，為什麼偏偏說不二呢？回答是：不一乃至不...
【English Translation】 English version In a moment, arising, abiding, and ceasing exist simultaneously. Composed of the four characteristics of arising, abiding, etc., it is called 'conditional arising false' (hetu-prajñapti). The comparison of more or less, the contrast of good and evil, is 'relative false' (apekṣā-prajñapti). The continuous connection of before and after is 'successive false' (saṃbandha-prajñapti). According to the Tattvasiddhi Śāstra (成實論), among these four types of falsity, conditional arising and succession are its primary meanings, while the other two are auxiliary meanings. Why is this so? The Tattvasiddhi Śāstra considers names to be false sounds, relying on real sounds, formed by continuous succession, so conditional arising and succession are primary. The others cannot directly constitute names, so they are said to be auxiliary. According to other treatises, causal arising, conditional arising, and succession are its primary meanings, while relativity is auxiliary. Why is this so? Other treatises consider names to be neither form nor mind, but arising based on thought. Moreover, composed of the four characteristics of arising, abiding, etc., and formed by continuous succession, so causal arising, conditional arising, and succession are said to be primary. Relativity is not a direct cause of names, so it is said to be auxiliary. Someone asks: Since the Tattvasiddhi Śāstra also says that names arise from the four great elements (mahābhūta) (earth, water, fire, and wind), why doesn't the Tattvasiddhi Śāstra consider causal arising to be primary? The answer is: There is a reason. The Tattvasiddhi Śāstra states that the four great elements combine to produce sound, and it is the combination of sounds that forms a name, with an intermediate layer, so causal arising cannot be called primary. In treatises such as the Yogācārabhūmi-śāstra (地持論), it is said that names directly rely on thought to arise, so causal arising is said to be primary, which is different from the Tattvasiddhi Śāstra. Someone asks: Why are all four types of falsity primary in 'dharma-prajñapti' (法假), while in 'nāma-prajñapti' (名假) and 'vedanā-prajñapti' (受假), there are primary and auxiliary ones? The answer is: Dharma-prajñapti is universal, and all four types of falsity are primary; nāma-prajñapti and vedanā-prajñapti are limited, so there are primary and auxiliary ones. Depending on different discussions of dharma, there are countless types of falsity. The meaning of false names is roughly analyzed in this way.
Entering the meaning of the non-dual gate, distinguished from three aspects: (1. Explaining the name; 2. Distinguishing the characteristics; 3. Differentiating according to the teachings)
First, explaining the name. Entering the non-dual gate, as the Vimalakīrti Nirdeśa Sūtra says, 'non-dual' means without difference, which is the 'one reality' (eka-vastu) meaning in the sutra. The principle of one reality is subtle, tranquil, and free from all characteristics, such as suchness (tathatā), equal and without distinction of self and other, so it is called non-dual. Someone asks: Phenomena have one, two, three, and even many, refuting that statement, the principle should be not one, not two, not three, and even not many, why specifically say not two? The answer is: Not one and even not...
多。經有說處。故涅槃云。除一法相。不可算數。華嚴亦云。眾多法中。無一法相。於一法中。亦無多相。但今且就一不二門而辨道理。余略不論。良以二者彼此通謂。是故偏對而說不二。又復二者別法之始。今此為明理體無別。故偏對二而說不二。雖說不二。不一不三乃至不多。悉入其中。是義云何。若立一相。以一對多。即是其二翻對彼二。故名不二。若立多相。以多對少。還即是二。翻對彼二。故名不二。又立多相。于多法中彼此相對。亦即是二。翻對彼二。故為不二。以是義故。遣多悉入不二。多少既然。遣染遣凈。遣縛遣解。遣有遣無。類亦同然。若立有相。以有對無。即是其二。翻對彼二。名為不二。若立無相。以無對有。還即是二。翻對彼二。名為不二。翻若當定立非有無相。以非有無對有對無即復是二。翻對彼二。名為不二。乃至建立不二門相。不二對二。還復是二。翻對彼二。名為不二。是故不二。有相皆遣有理悉收。故偏名之理體名法。又為心軌。亦名為法。此不二法。形對佛性空如等義。門別不同。故名為門。又能通人。趣入名門。舍相證會。名之為入。名義如是。
第二辨相。此不二門。是法界中一門義也。門別雖一。而妙旨虛融義無不在。無不在故。一切諸法。悉是不二。諸法皆是
。豈有所局。但維摩中。且約三十三人所辨。以彰其異。所辨雖異。要攝唯二。一遣相門。二相雙遣名為不二。非有所留。二融相門。二法同體名為不二。非有所遣。遣相門中。曲復有三。一就妄情所取法中相對分二。翻除彼二故名為不二。如維摩說。我我所二。因有我故使有我所。若無有我則無我所。是為不二。如是等也。二情實相對以別其二。翻對此二名為不二。是義云何。據情望實。情外有實。將實對情。說之為二。據實望情。情本不有情。既不有實。亦亡對故云不二。如維摩說。實不實二。其實見者尚不見實。何況非實。如是等也。三唯就實。離相平等名為不二。是義云何。就實論實。由來無異。異既不有一。亦亡對故曰不二。維摩默顯義。應當此遣相。如是融相門中。義別亦三。一就妄情所起法中。義別分二。二法同體名為不二。如經中說。無常即苦。苦即無常。是苦無常同體無別。名為不二。如是一切。二真妄兩別。名之為二。相依不離。名為不二。如維摩說。明無明二。無明性即是明。名為不二。如是一切。三就真中義別分二。二法同體。名為不二。於此門中。曲分有四。一直就真體。隨義分二。如來藏中。具過無量恒沙佛法。彼法同體。名為不二。又如經說。空即無相。無相即無愿。名為不二。如是
【現代漢語翻譯】 現代漢語譯本：豈有所侷限。但《維摩經》中，且約三十三人所辯論的內容，來彰顯其不同之處。所辯論的內容雖有不同，要旨卻總攝為二：一是遣相門，二是相雙遣，名為不二，並非有所保留；二是融相門，二法同體，名為不二，並非有所捨棄。遣相門中，又可細分為三：一是就妄情所取之法中，相對而分二，翻轉去除那二者，故名為不二。如維摩詰所說：『我與我所二者，因有我故，才有我所。若無有我，則無我所。』這就是不二。像這樣等等。二是情與實相對，以區別其二者，翻轉對此二者，名為不二。這意義是什麼呢？從情識的角度來看，實相在情識之外；將實相對比于情識，就說為二。從實相的角度來看，情識原本不存在，情識既然不存在，實相也失去了對立面，所以說不二。如維摩詰所說：『實與不實二者，其實見者尚且不見實，何況非實？』像這樣等等。三是唯就實相，離相平等，名為不二。這意義是什麼呢？就實相論實相，本來就沒有差異。差異既然不存在，也就失去了對立面，所以說不二。維摩詰的默然顯義，應當屬於這種遣相。像這樣融相門中，意義的差別也有三種：一是就妄情所起的法中，意義差別而分為二，二法同體，名為不二。如經中所說：『無常即是苦，苦即是無常。』這苦與無常同體沒有差別，名為不二。像這樣的一切。二是真與妄兩者區別，名之為二，相互依存不分離，名為不二。如維摩詰所說：『明與無明二者，無明的本性即是明，名為不二。』像這樣的一切。三是就真如中，意義差別而分為二，二法同體，名為不二。於此門中，又可細分為四：一是直接就真如本體，隨順意義而分為二，如來藏中，具足超過無量恒河沙數的佛法，這些法同體，名為不二。又如經中所說：『空即是無相，無相即是無愿。』名為不二。像這樣。 English version: How could it be limited to one aspect? However, in the Vimalakirti Sutra, it is based on the discussions of thirty-three individuals to highlight their differences. Although the content of their discussions differs, the main points can be summarized into two: first, the gate of dispelling characteristics (lakshana); second, the dual dispelling of characteristics, called non-duality (advaya), which does not retain anything. The second is the gate of merging characteristics, where the two dharmas are of the same essence, called non-duality, which does not abandon anything. Within the gate of dispelling characteristics, there are further three subdivisions: first, based on the dharmas taken by deluded emotions, dividing them into two relatively, reversing and removing those two, hence called non-duality. As Vimalakirti said, 'The two of 'I' and 'what belongs to me' (atma and atmiya), because there is 'I', there is 'what belongs to me'. If there is no 'I', then there is no 'what belongs to me'.' This is non-duality. And so on. Second, distinguishing between emotions and reality to differentiate the two, reversing and contrasting these two, called non-duality. What is the meaning of this? From the perspective of emotions, reality exists outside of emotions; comparing reality to emotions, it is said to be two. From the perspective of reality, emotions originally do not exist; since emotions do not exist, reality also loses its opposite, so it is called non-duality. As Vimalakirti said, 'The two of 'real' and 'unreal' (satya and asatya), even those who see reality do not see reality, let alone the unreal?' And so on. Third, solely based on reality, being free from characteristics and equal, called non-duality. What is the meaning of this? Discussing reality based on reality, there is originally no difference. Since difference does not exist, it also loses its opposite, so it is called non-duality. Vimalakirti's silent manifestation of meaning should belong to this dispelling of characteristics. Like this, within the gate of merging characteristics, the differences in meaning are also threefold: first, based on the dharmas arising from deluded emotions, dividing them into two based on the difference in meaning, the two dharmas being of the same essence, called non-duality. As the sutra says, 'Impermanence (anitya) is suffering (duhkha), suffering is impermanence.' This suffering and impermanence are of the same essence without difference, called non-duality. Like all of this. Second, distinguishing between truth and delusion, called two, but relying on each other without separation, called non-duality. As Vimalakirti said, 'The two of brightness (vidya) and ignorance (avidya), the nature of ignorance is brightness, called non-duality.' Like all of this. Third, based on true reality, dividing them into two based on the difference in meaning, the two dharmas being of the same essence, called non-duality. Within this gate, there are further four subdivisions: first, directly based on the essence of true reality, dividing them into two according to the meaning, in the Tathagatagarbha (Tathagatagarbha), there are countless Buddha-dharmas exceeding the sands of the Ganges River, these dharmas being of the same essence, called non-duality. Also, as the sutra says, 'Emptiness (sunyata) is no-characteristic (animitta), no-characteristic is no-desire (apranihita).' Called non-duality. Like this.
【English Translation】 How could it be limited? But in the Vimalakirti Sutra, it is about the arguments of the thirty-three people to highlight their differences. Although the arguments are different, the main points are summarized into two: one is the gate of dispelling appearances, and the other is the dual dispelling of appearances, which is called non-duality, and there is nothing left; the second is the gate of merging appearances, where the two dharmas are the same body, which is called non-duality, and there is nothing to be abandoned. In the gate of dispelling appearances, there are three more subdivisions: one is to divide the dharmas taken by delusional emotions into two relatively, and reverse and remove the two, so it is called non-duality. As Vimalakirti said, 'The two of 'I' and 'what belongs to me' (atma and atmiya), because there is 'I', there is 'what belongs to me'. If there is no 'I', then there is no 'what belongs to me'.' This is non-duality. And so on. The second is to distinguish between emotions and reality to distinguish the two, and reverse and contrast the two, which is called non-duality. What is the meaning of this? From the perspective of emotions, reality exists outside of emotions; comparing reality to emotions, it is said to be two. From the perspective of reality, emotions originally do not exist; since emotions do not exist, reality also loses its opposite, so it is called non-duality. As Vimalakirti said, 'The two of 'real' and 'unreal' (satya and asatya), even those who see reality do not see reality, let alone the unreal?' And so on. The third is solely based on reality, being free from appearances and equal, which is called non-duality. What is the meaning of this? Discussing reality based on reality, there is originally no difference. Since difference does not exist, it also loses its opposite, so it is called non-duality. Vimalakirti's silent manifestation of meaning should belong to this dispelling of appearances. Like this, within the gate of merging appearances, the differences in meaning are also threefold: one is to divide the dharmas arising from delusional emotions into two based on the difference in meaning, and the two dharmas are the same body, which is called non-duality. As the sutra says, 'Impermanence (anitya) is suffering (duhkha), suffering is impermanence.' This suffering and impermanence are the same body without difference, which is called non-duality. Like all of this. The second is to distinguish between truth and delusion, which is called two, but relying on each other without separation, which is called non-duality. As Vimalakirti said, 'The two of brightness (vidya) and ignorance (avidya), the nature of ignorance is brightness, which is called non-duality.' Like all of this. The third is based on true reality, dividing them into two based on the difference in meaning, and the two dharmas are the same body, which is called non-duality. Within this gate, there are four more subdivisions: one is directly based on the essence of true reality, dividing them into two according to the meaning, in the Tathagatagarbha (Tathagatagarbha), there are countless Buddha-dharmas exceeding the sands of the Ganges River, these dharmas being of the same body, which is called non-duality. Also, as the sutra says, 'Emptiness (sunyata) is no-characteristic (animitta), no-characteristic is no-desire (apranihita).' Called non-duality. Like this.
等也。二就真中體用分二。如依真心緣起整合生死涅槃。用不離體。體用虛融。名為不二。如經中說。佛性如來。無二無別。如是等也。三就真體所起法中。相別分二。如經中說。佛性之性與不善。俱名為無明。無明與善法。俱名之為明。如是等輩。彼二同依一佛性體。名為不二。故涅槃云。明與無明生於二相。智者了達其性無二。無二之相即是實性。如是等也。又如經說。一實諦中開分二諦。二即一實。亦當此門。四就真性所起法中。相別分二。如依佛性緣起整合一切行德。德別名二。于彼德中。門別相即名為不二。如維摩說。佛法眾三。佛即是法。法即是眾。名為不二。如是等也。不二雖眾。要不出此。言其入者。義別有四。一就信明入。於此不二。信順不違。故名為入。二就解說入。於此不二。解觀相應。名之為入。三就行論入。依定照見。明瞭現前。不見二相可以住中。名入不二。不見二相。即是止也。明瞭不二。是其觀也。四就證辨入亡情契實。名之為證。于得證時。不見如外有心能證。既無有心。寧復心外有如可證。不見能證。妄想不行。不見所證。虛偽不起。如不離心。妄想不行。心不離如。如心不異。是即真名入不二門。入不二義。辨之略爾。
次第三門。約說分異。如維摩中。義別三階。一
維摩問諸菩薩等。以言遣相。明入不二。二諸菩薩。問文殊師利。以言遣言。明其不二。三文殊問彼維摩詰。以默遣言。而顯不二。此三皆是化益方便分齊。息相教入。之階降也。若論自覺相應境界。不可言彰。叵以默顯。何故如是。據實以求。法外本無音聲文字。何言能彰。法外亦無形相可得。誰用默顯。無言能彰證處亡語。非默能顯證處絕相。詮相悉無他所莫測是故名為自覺境界。對處無他。自亦亡對。問曰。維摩闡玄之極。亦使默外猶有自覺相應境界。何故不論。釋言。為化極于言默。言默之外。不復可陳。不可陳處。從來未辨。豈獨今哉。不二之義。辨之略爾。
二諦義兩門分別(釋名一 辨體二)
第一釋名。言二諦者。一是世諦。二第一義諦。然世諦者。亦名俗諦。亦名等諦。世名為時。事相諸法。生滅在時。就時辨法。故云世諦。若爾無為非生滅法。應非世諦。釋言。有名不盡諸法。何等諦之中。該攝有為無為之法。有為是世。無為非世。從有立稱。故云世諦。與前眾生假名相似。又云世者。是其世人。一切事法。世人所知。故名世諦。故涅槃云。世人所知。名為世諦。問曰。世法聖人亦知。何故偏言世人所知名為世諦。釋言。聖人雖知此法。隨世故知。是故猶名世人所知。又復聖人。就
【現代漢語翻譯】 現代漢語譯本：維摩詰問各位菩薩，用言語來捨棄表象，闡明進入不二法門。各位菩薩反過來問文殊師利菩薩，用言語來捨棄言語，闡明其不二的道理。文殊菩薩又問維摩詰，用沉默來捨棄言語，從而彰顯不二的真諦。這三種方式都是教化眾生的方便法門，是止息表象、引導進入真理的階梯。如果討論自覺自證的相應境界，就無法用言語來表達，也不能用沉默來顯現。為什麼會這樣呢？從實證的角度來看，在實相之外原本就沒有音聲文字，又有什麼言語能夠彰顯它呢？在實相之外也沒有任何形相可以獲得，又用誰的沉默來顯現它呢？言語無法彰顯那證悟之處，因為那裡已經超越了語言；沉默也無法顯現那證悟之處，因為那裡已經超越了表象。一切的詮釋和表象都消失了，沒有任何事物可以測度，所以才稱之為自覺境界。在那個境界中，沒有對立，自我和對立都已消失。有人問：維摩詰闡述玄妙到了極致，也使得在沉默之外還有自覺自證的相應境界，為什麼不討論它呢？回答說：因為教化已經達到了言語和沉默的極致，在言語和沉默之外，沒有什麼可以再陳述的了。而那不可陳述之處，從來就沒有被分辨清楚過，難道僅僅是現在嗎？關於不二的意義，就簡略地辨析到這裡。 二諦義兩門分別（釋名一，辨體二） 第一是解釋名稱。所說的二諦，一是世俗諦（saṃvṛti-satya），二是第一義諦（paramārtha-satya）。而世俗諦，也稱為俗諦，也稱為等諦。世，指的是時間。事相諸法，生滅變化都在時間之中。就時間來辨別諸法，所以稱為世俗諦。如果這樣說，無為法不是生滅之法，應該不屬於世俗諦。解釋說：一個名稱不可能完全涵蓋所有的法。在哪個諦中，既包括有為法，又包括無為法呢？有為法屬於世俗，無為法不屬於世俗。從有為法來立名，所以稱為世俗諦。這與前面所說的眾生假名相似。又說，世，指的是世間的人。一切的事物和法則，都是世間人所知道的，所以稱為世俗諦。所以《涅槃經》中說：『世間人所知道的，稱為世俗諦。』有人問：世間法聖人也知道，為什麼偏偏說是世間人所知道的才稱為世俗諦呢？解釋說：聖人雖然知道這些法，也是隨著世間人的認知而知道的，所以仍然稱為世間人所知。而且聖人，就
【English Translation】 English version: Vimalakirti asked the Bodhisattvas, using words to relinquish appearances, clarifying the entry into non-duality. The Bodhisattvas, in turn, asked Manjushri Bodhisattva, using words to relinquish words, clarifying their non-duality. Manjushri then asked Vimalakirti, using silence to relinquish words, thereby revealing the truth of non-duality. These three methods are all expedient means for teaching sentient beings, steps to cease appearances and guide them into the truth. If we discuss the corresponding realm of self-awakening and self-realization, it cannot be expressed in words, nor can it be revealed by silence. Why is this so? From the perspective of actual realization, there are originally no sounds or words outside of reality, so what words can reveal it? There are also no forms to be obtained outside of reality, so whose silence can reveal it? Words cannot reveal the place of enlightenment, because it has transcended language; silence cannot reveal the place of enlightenment, because it has transcended appearances. All interpretations and appearances disappear, and nothing can be measured, so it is called the realm of self-awakening. In that realm, there is no opposition, and both self and opposition have disappeared. Someone asked: Vimalakirti's exposition of the profound reached its extreme, also making it so that outside of silence there is still a corresponding realm of self-awakening and self-realization, why not discuss it? The answer is: because the teaching has reached the extreme of words and silence, and outside of words and silence, there is nothing more that can be stated. And that unstateable place has never been clearly distinguished, is it only now? The meaning of non-duality is briefly analyzed here. Twofold Division of the Meaning of the Two Truths (Explaining the Names First, Discriminating the Substance Second) First is explaining the names. The two truths that are spoken of are, first, the conventional truth (saṃvṛti-satya), and second, the ultimate truth (paramārtha-satya). And the conventional truth is also called the mundane truth, and also called the equal truth. 'World' refers to time. The phenomena of events and appearances, arising and ceasing, are all within time. Discriminating phenomena based on time, therefore it is called the conventional truth. If that is the case, unconditioned dharmas are not dharmas of arising and ceasing, and should not belong to the conventional truth. The explanation is: one name cannot completely encompass all dharmas. In which truth are both conditioned and unconditioned dharmas included? Conditioned dharmas belong to the world, unconditioned dharmas do not belong to the world. Establishing the name from conditioned dharmas, therefore it is called the conventional truth. This is similar to the previously mentioned provisional name of sentient beings. Furthermore, 'world' refers to the people of the world. All events and principles are known by the people of the world, therefore it is called the conventional truth. Therefore, the Nirvana Sutra says: 'What is known by the people of the world is called the conventional truth.' Someone asked: Worldly dharmas are also known by sages, why specifically say that what is known by the people of the world is called the conventional truth? The explanation is: although sages know these dharmas, they know them according to the knowledge of the people of the world, therefore it is still called what is known by the people of the world. Moreover, sages, regarding
彼世人所知法中。知其虛假。虛假是其世法之實。故名世諦。若爾聖人。亦就凡夫生死法中。知其苦集。所知苦集。應名凡諦。然彼苦集。雖是凡法。聖人知故得名聖諦。世諦似彼。何緣偏就世間之人。說為世諦。釋言。互從皆得無傷。但經論中。為明苦集非聖不知故名聖諦。又知成聖。亦名聖諦。世法虛假。雖是聖知非精上。故非第一。非第一故。判入世中。言俗諦者。俗謂世俗。世俗所知。故名俗諦。言等諦者。等謂齊等。統攝之義。世法非一。不可別論。等舉諸法。故云等諦。第一義者。亦名真諦。第一是其顯勝之目。所以名義。真者是其絕妄之稱。世與第一。審實不謬。故通名諦。真即可實。世法虛誑。云何名諦。言虛誑者。對真辨義。然於世法。事實不無。故得稱諦。又復世諦實是虛誑。故名世諦。然彼世諦。若對第一。應名第二若對真諦。應名妄諦。第一義者。若對世諦。應名出世。若對俗諦。應名非俗。若對等諦。應名非等。立名不可一一返對。是故事法。且名世諦俗諦等諦。理法且名第一義諦乃至真諦。諦者猶是真實之義。何故二種並得稱諦。不得並說為真諦乎。釋言。今此諦門辨義。故通名諦。為分真俗。是故世諦不得名真。實若當就彼真實門中。以論諸法。是即理事俱名為真。故地持中。事實二
【現代漢語翻譯】 現代漢語譯本：在世間人所認識的法中，認識到它的虛假，這虛假就是世間法的實相，所以稱為世諦（Satya，俗諦）。如果這樣，聖人也同樣在凡夫的生死法中，認識到苦和集（duhkha and samudaya，苦的起因）。所認識的苦和集，應該稱為凡諦嗎？然而，那苦和集，雖然是凡夫的法，因為聖人認識它，所以得名為聖諦（Arya-satya，聖諦）。世諦類似於這種情況，為什麼偏偏只就世間的人，說為世諦呢？解釋說，互相採用都可以，沒有妨礙。但經論中，爲了說明苦和集不是聖人所不能認識的，所以稱為聖諦。又因為認識到苦和集而成就聖果，也稱為聖諦。世間法的虛假，雖然是聖人所知，但不是精妙高上的，所以不是第一。因為不是第一，所以判入世間。說到俗諦，俗就是世俗，世俗所認識的，所以稱為俗諦。說到等諦，等就是齊等，統攝的意思。世間法不是單一的，不可以分別論述，用『等』來概括諸法，所以說等諦。第一義諦（Paramārtha-satya）也稱為真諦（Tathatā-satya），『第一』是其顯示殊勝的名稱，之所以這樣命名。『真』是其斷絕虛妄的稱謂。世間法和第一義諦，審察真實不謬，所以都通稱為諦。『真』就是真實，世間法虛妄，怎麼能稱為諦呢？說到虛妄，是相對真諦而言的。然而在世間法中，事實並非沒有，所以可以稱為諦。而且世諦確實是虛妄的，所以稱為世諦。然而那世諦，如果相對第一義諦，應該稱為第二諦，如果相對真諦，應該稱為妄諦。第一義諦，如果相對世諦，應該稱為出世諦，如果相對俗諦，應該稱為非俗諦，如果相對等諦，應該稱為非等諦。建立名稱不可以一一反過來相對。所以事法且稱為世諦、俗諦、等諦，理法且稱為第一義諦乃至真諦。諦，仍然是真實的意思。為什麼兩種都可以稱為諦，卻不能都說為真諦呢？解釋說，現在這個諦門是爲了辨別意義，所以都通稱為諦。爲了區分真俗，所以世諦不能稱為真。如果當在那個真實門中，來論述諸法，那就是理事都稱為真。所以在《地持經》中，事實二者...
【English Translation】 English version: Among the dharmas known by worldly people, knowing their falsity, this falsity is the reality of worldly dharmas, hence it is called Saṃvṛti-satya (conventional truth). If so, do the sages also recognize suffering and its origin (duhkha and samudaya) within the cycle of birth and death of ordinary beings? Should the recognized suffering and its origin be called mundane truths? However, although suffering and its origin are mundane dharmas, they are called Ārya-satya (noble truths) because they are recognized by sages. Saṃvṛti-satya is similar to this situation, so why is it specifically referred to as Saṃvṛti-satya only in relation to worldly people? The explanation is that mutual adoption is permissible without harm. However, in the sutras and treatises, it is to clarify that suffering and its origin are not unknowable to sages, hence they are called Ārya-satya. Furthermore, because of recognizing suffering and its origin and attaining sagehood, it is also called Ārya-satya. The falsity of worldly dharmas, although known by sages, is not subtle and supreme, so it is not the first. Because it is not the first, it is categorized into the mundane. As for Lokasaṃvṛti-satya (truth of worldly convention), 'loka' means worldly, and what is known by the worldly is called Lokasaṃvṛti-satya. As for Samata-satya (truth of equality), 'samata' means equality, implying unification. Worldly dharmas are not singular and cannot be discussed separately. 'Samata' is used to encompass all dharmas, hence it is called Samata-satya. Paramārtha-satya (ultimate truth) is also called Tathatā-satya (truth of suchness). 'Paramārtha' is a term that highlights its superiority, hence the name. 'Tathatā' is a term that cuts off delusion. Worldly dharmas and Paramārtha-satya are examined to be true and without error, so they are both generally called satya (truth). 'Tathatā' is truth, but worldly dharmas are false, so how can they be called satya? Speaking of falsity is in contrast to truth. However, in worldly dharmas, facts are not absent, so they can be called satya. Moreover, Saṃvṛti-satya is indeed false, so it is called Saṃvṛti-satya. However, if Saṃvṛti-satya is compared to Paramārtha-satya, it should be called the second truth; if compared to Tathatā-satya, it should be called the false truth. Paramārtha-satya, if compared to Saṃvṛti-satya, should be called the supramundane truth; if compared to Lokasaṃvṛti-satya, it should be called the non-mundane truth; if compared to Samata-satya, it should be called the non-equal truth. Establishing names cannot be done by reversing each comparison. Therefore, phenomenal dharmas are called Saṃvṛti-satya, Lokasaṃvṛti-satya, and Samata-satya, while noumenal dharmas are called Paramārtha-satya and even Tathatā-satya. Satya still means truth. Why can both be called satya, but not both be called Tathatā-satya? The explanation is that this gate of truth is for distinguishing meanings, so they are both generally called satya. To distinguish between truth and convention, Saṃvṛti-satya cannot be called Tathatā-satya. If one were to discuss all dharmas within that gate of truth, then both phenomena and noumena would be called truth. Therefore, in the Yogācārabhūmi-śāstra, both facts...
性同名真實。今據諦門。二俱名諦。二諦名義。略之云爾。
第二門中。差別有二。一分宗別。二約宗辨諦。言分宗者。宗別有四。一立性宗亦名因緣。二破性宗亦曰假名。三破相宗亦名不真。四顯實宗亦曰真宗。此四乃是望義名法。經論無名。經論之中。雖無此名。實有此義。四中前二是其小乘。后二大乘。大小之中。各分淺深。故有四也。言立性者。小乘中淺。宣說諸法各有體性。雖說有性。皆從緣生。不同外道立自然性。此宗當彼阿毗曇也。言破性者。小乘中深。宣說諸法虛假無性。不同前宗立法自性。法雖無性。不無假相。此宗當彼成實論也。破相宗者。大乘中淺。明前宗中虛假之相。亦無所有。如人遠觀陽炎為水。近觀本無。不但無性。水相亦無。諸法像此。雖說無相。未顯法實。顯實宗者。大乘中深。宣說諸法妄想故有。妄想無體。起必托真。真者所謂如來藏性。恒沙佛法。同體緣集。不離不脫不斷不異。此之真性緣起。整合生死涅槃。真所集故。無不真實。辨此實性。故曰真宗。此四宗中別乃無量。且據斯義以別宗耳。前之兩宗。經同論別。后之二宗。經論不殊。隨義分之。前二宗中。言經同者。據佛本教。同顯在於四阿含中。無別部黨。言論別者。小乘眾生。情見未融。執定彼此言成諍論。故
【現代漢語翻譯】 現代漢語譯本： 『性同名真實』。現在根據『諦門』，兩者都稱為『諦』。『二諦』的名稱和含義，簡略地說明到這裡。
在第二門中，差別有二：一是分宗差別，二是約宗辨諦。所謂『分宗』，宗派的區分有四種：一是『立性宗』，也稱為『因緣宗』；二是『破性宗』，也叫做『假名宗』；三是『破相宗』，也稱為『不真宗』；四是『顯實宗』，也叫做『真宗』。這四種都是根據意義而命名的，經典和論著中並沒有這些名稱。雖然經典和論著中沒有這些名稱，但實際上有這些意義。這四種宗派中，前兩種是小乘，后兩種是大乘。大小乘之中，又各自分為淺深，所以有四種。
所謂『立性宗』，是小乘中的淺義，宣說諸法各有自體和性質。雖然說有『性』，但都是從因緣而生，不同於外道所立的自然之性。這個宗派相當於阿毗曇。
所謂『破性宗』，是小乘中的深義，宣說諸法虛假沒有自性，不同於前一種宗派建立法的自性。法雖然沒有自性，但並非沒有虛假的表相。這個宗派相當於成實論。
『破相宗』是大乘中的淺義，闡明前一種宗派中的虛假之相，也是空無所有。就像人從遠處看陽焰以為是水，近看根本沒有。不但沒有自性，水的表相也沒有。諸法就像這樣。雖然說沒有表相，但還沒有顯現法的真實。
『顯實宗』是大乘中的深義，宣說諸法因為妄想而有，妄想沒有實體，生起必定依託于真。『真』就是如來藏性，無量恒沙的佛法，同體緣起聚集，不離不脫、不斷不異。這種真性因緣和合而生起生死涅槃，因為是真所聚集，所以沒有不真實的。辨明這種真實之性，所以叫做『真宗』。這四種宗派中的差別有無量，這裡只是根據這些意義來區分宗派。前兩種宗派，經典相同而論著不同；后兩種宗派，經典和論著沒有差別。根據意義來劃分，前兩種宗派中，說經典相同，是根據佛陀的根本教義，共同顯現在四阿含中，沒有不同的部派。說論著不同，是因為小乘眾生的情見沒有融合，執著于彼此的觀點而形成爭論。
【English Translation】 English version: 'Nature and name are both real.' Now, according to the 'Gate of Truth (Dì Mén)', both are called 'Truth (Dì)'. The names and meanings of the 'Two Truths (Èr Dì)' are briefly explained here.
In the second gate, there are two differences: one is the difference in the division of schools, and the other is discussing the truths based on the schools. The so-called 'division of schools' refers to four types of schools: first, the 'Establishing Nature School (Lì Xìng Zōng)', also known as the 'Causation School (Yīnyuán Zōng)'; second, the 'Destroying Nature School (Pò Xìng Zōng)', also called the 'Provisional Name School (Jiǎmíng Zōng)'; third, the 'Destroying Appearance School (Pò Xiàng Zōng)', also known as the 'Untrue School (Bù Zhēn Zōng)'; and fourth, the 'Revealing Reality School (Xiǎn Shí Zōng)', also called the 'True School (Zhēn Zōng)'. These four are named according to their meanings, and these names are not found in the sutras and treatises. Although these names are not found in the sutras and treatises, these meanings actually exist. Among these four schools, the first two belong to the Hinayana, and the last two belong to the Mahayana. Within the Hinayana and Mahayana, there are shallow and deep divisions, hence the four types.
The so-called 'Establishing Nature School' is the shallow meaning in the Hinayana, which proclaims that all dharmas have their own substance and nature. Although it is said that there is 'nature', it all arises from conditions, which is different from the natural nature established by external paths. This school corresponds to the Abhidharma.
The so-called 'Destroying Nature School' is the deep meaning in the Hinayana, which proclaims that all dharmas are false and without self-nature, which is different from the previous school establishing the self-nature of dharmas. Although dharmas have no self-nature, they are not without false appearances. This school corresponds to the Tattvasiddhi Shastra (Chéngshí Lùn).
The 'Destroying Appearance School' is the shallow meaning in the Mahayana, which clarifies that the false appearances in the previous school are also empty and non-existent. Just like a person sees heat haze from a distance and thinks it is water, but there is nothing when viewed up close. Not only is there no self-nature, but there is also no appearance of water. All dharmas are like this. Although it is said that there is no appearance, the reality of the dharma has not yet been revealed.
The 'Revealing Reality School' is the deep meaning in the Mahayana, which proclaims that all dharmas exist because of delusion, and delusion has no substance. Its arising must rely on the true. The 'true' is the Tathagatagarbha nature (Rúláizàng Xìng), and countless Buddha dharmas gather together from the same body and conditions, without separation, detachment, cessation, or difference. This true nature arises from conditions and integrates into birth, death, and Nirvana. Because it is gathered by the true, there is nothing that is not real. Discriminating this real nature is why it is called the 'True School'. The differences among these four schools are countless, and here we only distinguish the schools based on these meanings. In the first two schools, the sutras are the same, but the treatises are different; in the last two schools, the sutras and treatises are not different. According to the division of meanings, in the first two schools, saying that the sutras are the same is based on the fundamental teachings of the Buddha, which are commonly manifested in the Four Agamas (Sì Āhán) without different sects. Saying that the treatises are different is because the emotions and views of Hinayana beings have not been integrated, and they are attached to each other's views, resulting in disputes.
有毗曇成實之別。后二宗中。言經同者。據佛本教。隨就何經以義分之。不別部帙。是曰經同。言論同者。大乘之人情無異執。言無諍競故無異論。有人一向言無四宗。是所不應。四中前二不分自異。不待言論。后之兩宗。經中處處。且有斯義。何須致疑。如勝鬘中明如來藏。有其二種。一者空藏即是不真。二不空藏即是顯實。又如鴦掘摩羅經中。彼訶文殊不知真法妄取法空。所取妄空即是不真。其所不知真實法者。即是顯實。又涅槃中。見一切空即是不真。不見不空。不空之實即是真宗。經說非一。何得言無。又人立四別配部黨。言阿毗曇是因緣宗。成實論者是假名宗。大品法華。如是等經是不真宗。華嚴涅槃維摩勝鬘。如是等經是其真宗。前二可爾。后二不然。是等諸經。乃可門別淺深不異。若論破相。違之畢竟。若論其實。皆明法界緣起法門。語其行德。皆是真性緣起所成。但就所成行門不同故有此異。華嚴法華。三昧為宗。諸部般若。智慧為宗。涅槃經者。以佛果德涅槃為宗。維摩經者。以不思議解脫為宗。勝鬘經者。一乘為宗。如是諸經。宗歸各異門別。雖殊旨歸一等。勿得於中輒定淺深。眾經宗別。分之粗爾。
第二約宗辨諦相。門別有四。一約宗分法。二以深攝淺。隨義具論。三曆法分別。四辨
【現代漢語翻譯】 現代漢語譯本： 有毗曇（Abhidhamma，論藏）和成實（Satya-siddhi，成實論）的區別。后兩種宗派中，如果說『經』相同，那是根據佛陀的根本教義，隨便依據哪部經典來按義理劃分，不區分具體的部類，這就叫做『經同』。如果說『論』相同，那是大乘之人情理上沒有不同的執著，言語上沒有爭論，所以沒有不同的論點。有人一概說沒有四宗，這是不對的。四宗中，前兩種不區分各自的差異，不需要通過言論來區分。后兩種宗派，經典中處處都有這種義理，何必懷疑呢？比如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中闡明如來藏（Tathāgatagarbha），有兩種：一種是空藏，即是不真實的；另一種是不空藏，即是顯現真實的。又如《鴦掘摩羅經》（Aṅgulimālīya Sūtra）中，批評文殊（Mañjuśrī）菩薩不知道真正的佛法，錯誤地執取了法空，所執取的虛妄空性就是不真實的；他所不知道的真實佛法，就是顯現真實的。又如《涅槃經》（Nirvāṇa Sūtra）中，見到一切皆空就是不真實的，沒有見到不空，不空的真實就是真宗。經典中的說法不止一處，怎麼能說沒有呢？ 又有人設立四種區別來分配部類，說阿毗曇（Abhidhamma，論藏）是因緣宗，成實論（Satya-siddhi，成實論）是假名宗，《大品般若經》（Mahāprajñāpāramitā Sūtra）、《法華經》（Lotus Sūtra）等經典是不真宗，《華嚴經》（Avataṃsaka Sūtra）、《涅槃經》（Nirvāṇa Sūtra）、《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）、《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）等經典是真宗。前兩種說法還可以，后兩種說法不對。這些經典，可以從法門的淺深來區分，但義理上沒有不同。如果從破除表相來說，是完全一致的；如果從真實義理來說，都是闡明法界緣起法門。說到修行功德，都是真性緣起所成就的。只是因為所成就的修行法門不同，所以才有這些差異。《華嚴經》（Avataṃsaka Sūtra）和《法華經》（Lotus Sūtra）以三昧（Samadhi）為宗，各部《般若經》（Prajñāpāramitā Sūtra）以智慧（Prajñā）為宗，《涅槃經》（Nirvāṇa Sūtra）以佛果功德涅槃（Nirvāṇa）為宗，《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）以不可思議解脫為宗，《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）以一乘（Ekayāna）為宗。像這些經典，宗派歸屬各自不同，法門類別雖然有差別，但旨歸都是一樣的，不要在其中隨意判定淺深。眾經的宗派區別，大致可以這樣劃分。 第二，根據宗派來辨別諦相，從法門類別上分為四種：一是根據宗派來劃分法，二是以深奧的道理來統攝淺顯的道理，詳細地論述，三是歷數各種法分別說明，四是辨別。
【English Translation】 English version: There is a distinction between Abhidhamma (the collection of treatises) and Satya-siddhi (the Satyasiddhi Śāstra). Among the latter two schools, if it is said that the 'sutras' are the same, it is based on the fundamental teachings of the Buddha, and any sutra can be used to divide them according to their meaning, without distinguishing specific categories. This is called 'sutra sameness'. If it is said that the 'treatises' are the same, it is because Mahayana practitioners have no different attachments in terms of reason and no disputes in speech, so there are no different arguments. Some people categorically say that there are no four schools, which is not correct. Among the four schools, the first two do not distinguish their own differences and do not need to be distinguished through arguments. The latter two schools have this meaning everywhere in the sutras, so why doubt it? For example, the Śrīmālādevī Siṃhanāda Sūtra clarifies the Tathāgatagarbha (Buddha-nature), which has two types: one is the empty garbha, which is unreal; the other is the non-empty garbha, which manifests reality. Also, in the Aṅgulimālīya Sūtra, Mañjuśrī (Bodhisattva of Wisdom) is criticized for not knowing the true Dharma and mistakenly grasping the emptiness of Dharma. The falsely grasped emptiness is unreal; the real Dharma that he does not know is the manifestation of reality. Furthermore, in the Nirvāṇa Sūtra, seeing everything as empty is unreal; not seeing non-emptiness, the reality of non-emptiness is the true doctrine. The statements in the sutras are not just in one place, so how can it be said that there are none? Moreover, some people establish four distinctions to allocate categories, saying that Abhidhamma (the collection of treatises) is the school of causality, the Satyasiddhi Śāstra is the school of provisional names, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), the Lotus Sūtra, and other sutras are the unreal school, and the Avataṃsaka Sūtra (Flower Garland Sutra), the Nirvāṇa Sūtra, the Vimalakīrti Nirdeśa Sūtra, the Śrīmālādevī Siṃhanāda Sūtra, and other sutras are the real school. The first two statements are acceptable, but the latter two are not correct. These sutras can be distinguished by the depth of their teachings, but there is no difference in their meaning. If we talk about breaking through appearances, they are completely consistent; if we talk about the true meaning, they all clarify the Dharma realm's principle of dependent origination. Speaking of the merits of practice, they are all accomplished by the origination of true nature. It is only because the accomplished practices are different that these differences exist. The Avataṃsaka Sūtra and the Lotus Sūtra take Samadhi (meditative absorption) as their doctrine, the various Prajñāpāramitā Sūtras take Prajñā (wisdom) as their doctrine, the Nirvāṇa Sūtra takes the Buddha's fruit of Nirvana as its doctrine, the Vimalakīrti Nirdeśa Sūtra takes inconceivable liberation as its doctrine, and the Śrīmālādevī Siṃhanāda Sūtra takes the Ekayāna (One Vehicle) as its doctrine. Like these sutras, the affiliations of the schools are different, and although the categories of the teachings are different, their aims are the same. Do not arbitrarily determine their depth. The distinctions of the doctrines of the various sutras can be roughly divided in this way. Secondly, according to the schools, distinguish the characteristics of the Truths. From the categories of the teachings, there are four types: first, to divide the Dharma according to the schools; second, to encompass the shallow with the profound, discussing in detail according to the meaning; third, to enumerate the various Dharmas and explain them separately; and fourth, to distinguish.
即離。約宗分者。約宗之中。事理相對。事為世諦。理為真諦。陰界入等。彼此隔礙。是其事也。苦無常等十六聖諦。通相之法。是其理也。第二宗中。因緣假有以為世諦。無性之空以為真諦。第三宗中。一切諸法。異相之有以為世諦。無相之空以為真諦。此與前宗假名無性有何差別。前宗之中。觀因緣相。破法自性。此宗之中。觀諸法性。破因緣相。言法性者。妄想諸法。以無為性。故觀法性不取緣相。前宗破性。觀法假有。如土木城雖無定性。不無假城。此宗破相。觀法如似乾闥婆城。無城為城。即非城。城喻既然。幻化等譬類亦齊爾。第四宗中。義別有二。一依持義。二緣起義。若就依持以明二者。妄相之法以為能依。真為所依。能依之妄。說為世諦。所依之真。判為真諦。然彼破性破相宗中。有為世諦。無為真諦。今此宗中。妄有理無。以為世諦。相寂體有為真諦也。若就緣起以明二者。清凈法界。如來藏體緣起。造作生死涅槃。真性自體。說為真諦。緣起之用。判為世諦(此一門竟)。
第二門中。以深攝淺。隨義具論。初宗之中。隨義具論。凡有七種。一情理分別。二假實分別。三理事分別。四縛解分別。五有為無為分別。六空有分別。七行教分別。言情理者。妄情所立。我眾生等。以為世諦。無
【現代漢語翻譯】 現代漢語譯本 即是『離』（遠離）。如果從宗派來劃分，在宗派之中，事和理是相對的。『事』是世俗諦，『理』是真諦。『陰』（五蘊）、『界』（十八界）、『入』（十二入）等，彼此之間存在隔閡和障礙，這就是『事』。『苦』、『無常』等十六聖諦，是共通的法則，這就是『理』。 第二宗（小乘有宗）中，以因緣和合的假有作為世俗諦，以無自性的空作為真諦。 第三宗（大乘空宗）中，一切諸法，具有不同表象的有作為世俗諦，沒有表象的空作為真諦。這與前一宗的假名無性有什麼區別呢？前一宗觀察因緣之相，破除法的自性；這一宗觀察諸法的法性，破除因緣之相。所說的『法性』，是指虛妄分別的諸法，以『無』作為其自性，所以觀察法性時不執取因緣之相。前一宗破除自性，觀察法是假有，如同土木所造的城，雖然沒有固定的自性，但並非沒有假立的城。這一宗破除表象，觀察法如同海市蜃樓（乾闥婆城，Gandharva-nagar），以無城作為城，即『非城』。海市蜃樓的比喻既然如此，幻化等其他譬喻也都是一樣的道理。 第四宗（真常唯心宗）中，意義上的區別有二：一是依持義，二是緣起義。如果就依持義來說明二者，虛妄之相的法作為能依，真如作為所依。能依的虛妄，稱為世俗諦；所依的真如，判為真諦。然而，在破自性、破錶象的宗派中，有為法是世俗諦，無為法是真諦。現在這個宗派中，虛妄之有、理體之無，作為世俗諦；相寂滅而體性存在，作為真諦。 如果就緣起義來說明二者，清凈法界（Dharmadhatu）、如來藏（Tathagatagarbha）的體性緣起，造作生死涅槃，真如自性，稱為真諦；緣起的作用，判為世俗諦。（這一門結束） 第二門中，以深奧的道理統攝淺顯的道理，根據意義全面地論述。初宗（小乘有宗）之中，根據意義全面地論述，總共有七種：一是情理分別，二是假實分別，三是理事分別，四是縛解分別，五是有為無為分別，六是空有分別，七是行教分別。所說的情理，是指妄情所建立的，我、眾生等，作為世俗諦；無
【English Translation】 English version That is 『leaving』 (separation). If divided according to schools, within the schools, phenomena and principle are relative. 『Phenomena』 are conventional truth (Samvriti-satya), 『principle』 is ultimate truth (Paramartha-satya). 『Skandhas』 (five aggregates), 『Dhatus』 (eighteen elements), 『Ayatanas』 (twelve sense bases), etc., have separation and obstruction between each other, this is 『phenomena』. 『Suffering』, 『impermanence』 and other sixteen noble truths, are common laws, this is 『principle』. In the second school (Sarvastivada), the illusory existence of dependent origination is taken as conventional truth, and the emptiness of no-self-nature is taken as ultimate truth. In the third school (Madhyamaka), all dharmas, the existence of different appearances is taken as conventional truth, and the emptiness of no appearance is taken as ultimate truth. What is the difference between this and the previous school's imputed name and no-self-nature? The previous school observes the appearance of dependent origination and breaks the self-nature of dharmas; this school observes the dharma-nature of all dharmas and breaks the appearance of dependent origination. What is called 『dharma-nature』 refers to the deluded dharmas, taking 『non-being』 as their self-nature, so when observing dharma-nature, one does not grasp the appearance of dependent origination. The previous school breaks self-nature and observes that dharmas are illusory existence, like a city made of earth and wood, although it has no fixed self-nature, it is not without an illusory city. This school breaks appearance and observes that dharmas are like a mirage (Gandharva-nagar), taking no city as the city, that is, 『not a city』. Since the metaphor of the mirage is like this, other metaphors such as illusion are also the same principle. In the fourth school (Tathagatagarbha school), there are two differences in meaning: one is the meaning of reliance, and the other is the meaning of dependent origination. If we explain the two in terms of the meaning of reliance, the dharma of illusory appearance is taken as the reliance, and the true suchness is taken as the relied upon. The illusory reliance is called conventional truth; the true suchness relied upon is judged as ultimate truth. However, in the schools that break self-nature and break appearance, conditioned dharmas are conventional truth, and unconditioned dharmas are ultimate truth. Now, in this school, the existence of illusion and the non-existence of principle are taken as conventional truth; the quiescence of appearance and the existence of essence are taken as ultimate truth. If we explain the two in terms of the meaning of dependent origination, the pure Dharma-dhatu, the nature of the Tathagatagarbha arises dependently, creating birth, death, and Nirvana, the true nature itself is called ultimate truth; the function of dependent origination is judged as conventional truth. (This section ends) In the second section, profound principles encompass shallow principles, and are fully discussed according to meaning. In the first school (Sarvastivada), they are fully discussed according to meaning, with a total of seven types: first, the distinction between emotion and reason; second, the distinction between false and real; third, the distinction between phenomena and principle; fourth, the distinction between bondage and liberation; fifth, the distinction between conditioned and unconditioned; sixth, the distinction between emptiness and existence; seventh, the distinction between practice and teaching. What is meant by emotion and reason refers to what is established by deluded emotion, such as self, sentient beings, etc., as conventional truth; no
我之理。說為真諦。問曰。我等情取為有。於法本無。說何為諦。釋言。凡夫取陰為我。陰隨情取名為我人。說為世諦。非全無法。其真諦者。聖人知陰非我我所。陰從聖解說為無我。名為真諦。亦非無法。言假實者。人天男女舍宅軍眾。如是一切。有名無實名為世諦。陰界入等事相諸法。有名有實說為真諦。故雜心云。若法分別時。舍名則說等。分別無所舍。是名第一義。言理事者。陰界入等事相差別說為世諦。十六聖行通相之理。以為真諦。十六聖行。后四諦中具廣分別。言縛解者。苦集縛法。說為世諦。滅道解法。名為真諦。言有為無為者。苦集及道三諦。有為判為世諦。滅諦無為寂止勝法。說為真諦。言空有者。十六行空與無我理中勝。故說為真諦。餘名世諦。言行教者。三藏言教。以為世諦。三十七品。說為真諦。故雜心云。經律阿毗曇。是名俗正法。三十七覺品。是名第一義。初宗之中。具此七種。雖有七種。事理二諦正是宗歸。第二宗中。世諦有二。一有二無有。中隨義分為三種。一事相世諦。謂陰界等。於事分齊。真實不虛。故稱為諦。此同初宗世諦事也。二法相世諦。謂一切法苦無常等。法之實相。故稱為諦。此之一門。是初宗中真諦法也。三理相世諦。謂法虛假因緣集用。世法實爾。名為世諦。
【現代漢語翻譯】 現代漢語譯本 我所說的道理，可以稱為真諦（Paramārtha-satya，終極真理）。有人問：『我們凡夫的情感執取認為「有我」，但從法的本性來說，本來就沒有「我」，那麼你說的「諦」是什麼意思呢？』 我解釋說：『凡夫執取五蘊（skandha）為「我」，隨著情感執取而產生「我」和「人」的名稱，這可以稱為世俗諦（Saṃvṛti-satya，相對真理），並非完全沒有道理。而真諦，是聖人知道五蘊並非「我」或「我所擁有」，五蘊從聖人的理解來說是「無我」，這稱為真諦，也不是沒有道理。』 說到假和實，像人、天、男人、女人、房屋、軍隊等等，這些都只有名稱而沒有實體，稱為世俗諦。而五蘊、十二界（āyatana）、十八界（dhātu）等事物的表相諸法，既有名稱也有實體，這稱為真諦。所以《雜阿毗曇心論》（Abhidharma-hṛdaya）中說：『如果對法進行分別時，捨棄名稱則可以平等地說明，分別到無所捨棄時，這就是第一義諦（paramārtha-satya）。』 說到事和理，五蘊、十二界、十八界等事物的表相差別，可以稱為世俗諦。而十六聖行（ṣoḍaśākāra，對四聖諦十六種觀行）所通達的共同之理，可以認為是真諦。十六聖行在後面的四聖諦中會有詳細的分別說明。 說到束縛和解脫，苦諦（duḥkha-satya）和集諦（samudāya-satya）是束縛之法，可以稱為世俗諦。滅諦（nirodha-satya）和道諦（mārga-satya）是解脫之法，稱為真諦。 說到有為法（saṃskṛta）和無為法（asaṃskṛta），苦諦、集諦和道諦這三諦是有為法，可以判為世俗諦。滅諦是無為法，是寂靜止息的殊勝之法，稱為真諦。 說到空和有，十六行觀中的「空」和「無我」之理最為殊勝，所以稱為真諦，其餘的稱為世俗諦。 說到行和教，三藏（tripiṭaka）的言教，可以認為是世俗諦。三十七道品（bodhipākṣika-dharmāḥ），稱為真諦。所以《雜阿毗曇心論》中說：『經藏（sūtra）、律藏（vinaya）、阿毗達磨藏（abhidharma），這稱為世俗正法。三十七覺支（saptatriṃśad-bodhipakṣika-dharmāḥ），這稱為第一義諦。』 在最初的宗義中，包含了這七種區分。雖然有七種區分，但事諦和理諦這二諦才是宗義的真正歸宿。 在第二種宗義中，世俗諦有兩種：一是有二無有。其中根據意義可以分為三種：一是事相世俗諦，指五蘊、十二界等，在事物區分上真實不虛，所以稱為諦。這與最初宗義中的世俗諦相同。二是法相世俗諦，指一切法是苦、無常等等，是法的真實相狀，所以稱為諦。這一門，是最初宗義中的真諦之法。三是理相世俗諦，指法是虛假的，由因緣和合而生起作用，世間法本來就是如此，所以稱為世俗諦。
【English Translation】 English version My reasoning is said to be the Paramārtha-satya (ultimate truth). Question: 'Our emotional attachments consider 'I' to exist, but in the nature of Dharma, there is fundamentally no 'I'. What do you mean by 'truth'?' I explain: 'Ordinary people grasp the five skandhas (aggregates) as 'I'. According to emotional attachment, the names 'I' and 'person' arise. This can be called Saṃvṛti-satya (conventional truth), and it is not entirely without reason. The Paramārtha-satya is that the sages know that the skandhas are not 'I' or 'what belongs to me'. From the sages' understanding, the skandhas are said to be 'non-self'. This is called Paramārtha-satya, and it is also not without reason.' Speaking of false and real, like people, devas, men, women, houses, armies, and so on, all these have names but no substance, and are called Saṃvṛti-satya. The appearances of phenomena such as the skandhas, āyatanas (twelve sense bases), and dhātus (eighteen elements), have both name and substance, and are called Paramārtha-satya. Therefore, the Abhidharma-hṛdaya says: 'If, when discriminating dharmas, abandoning names allows for equal explanation, and when discriminating to the point of nothing to abandon, this is called the first principle (paramārtha-satya).' Speaking of phenomena and principle, the differences in the appearances of phenomena such as the skandhas, āyatanas, and dhātus, can be called Saṃvṛti-satya. The common principle reached by the sixteen aspects of the Four Noble Truths (ṣoḍaśākāra), can be considered Paramārtha-satya. The sixteen aspects will be explained in detail in the later discussion of the Four Noble Truths. Speaking of bondage and liberation, the duḥkha-satya (truth of suffering) and samudāya-satya (truth of the origin of suffering) are the dharmas of bondage, and can be called Saṃvṛti-satya. The nirodha-satya (truth of cessation) and mārga-satya (truth of the path) are the dharmas of liberation, and are called Paramārtha-satya. Speaking of saṃskṛta (conditioned) and asaṃskṛta (unconditioned), the three truths of duḥkha-satya, samudāya-satya, and mārga-satya are conditioned dharmas, and can be judged as Saṃvṛti-satya. The nirodha-satya is an unconditioned dharma, a supreme dharma of quiet cessation, and is called Paramārtha-satya. Speaking of emptiness and existence, the 'emptiness' and 'non-self' principles in the sixteen aspects are the most supreme, so they are called Paramārtha-satya, and the rest are called Saṃvṛti-satya. Speaking of practice and teaching, the teachings of the Tripiṭaka (three baskets), can be considered Saṃvṛti-satya. The thirty-seven bodhipākṣika-dharmāḥ (factors of enlightenment), are called Paramārtha-satya. Therefore, the Abhidharma-hṛdaya says: 'The Sūtra (discourses), Vinaya (discipline), and Abhidharma (higher knowledge), are called conventional right Dharma. The thirty-seven factors of enlightenment (saptatriṃśad-bodhipakṣika-dharmāḥ), are called the first principle.' In the initial doctrine, these seven distinctions are included. Although there are seven distinctions, the two truths of phenomena and principle are the true destination of the doctrine. In the second doctrine, there are two types of Saṃvṛti-satya: one is existence and two are non-existence. Among them, according to meaning, it can be divided into three types: first, the Saṃvṛti-satya of phenomena, referring to the skandhas, āyatanas, etc., which are real and not false in the distinction of things, so they are called truth. This is the same as the Saṃvṛti-satya in the initial doctrine. Second, the Saṃvṛti-satya of Dharma characteristics, referring to all dharmas being suffering, impermanent, etc., which are the real characteristics of Dharma, so they are called truth. This is the Dharma of Paramārtha-satya in the initial doctrine. Third, the Saṃvṛti-satya of principle characteristics, referring to Dharma being false, arising and functioning through the aggregation of causes and conditions, which is how worldly Dharma is originally, so it is called Saṃvṛti-satya.
此之一門。不同前宗。所言無者。五陰之中。無彼凡夫橫計我人。世諦法中。實無此我。故名世諦。此空無我。毗曇宗中。一向說為第一義諦。成實論中。義有兩兼。若就五陰事法之中辨此無我。攝入世諦。若就性空第一義中。無彼妄情所立我人。即是真諦。今就初義說為世諦。真諦之中。義別有二。一因和合中無性之空。法和合中無性之空。以為真諦。二就性空第一義中。無彼凡夫所立我人。以為真諦。第三宗中。世諦亦二。一有二無。有中隨義分為四種。一者事相。謂陰界等此。同初宗世諦事也。二者法相。苦無常等。此同初宗真諦法也。三者假名集用之相。此門同前第二宗中理相世諦。四者妄想。所謂世法道理。悉是妄想之有。如陽炎水。此之一門。不同前宗。所言無者。隨義有二。一者陰上。無彼凡夫橫計我人。以為世諦。若就無相。第一義中。無彼凡夫橫法我人。即是真諦。今就五陰因緣法中。無彼我人。判入世諦。然此世諦。同前初宗真諦法也。二就五陰假名法中。無彼妄情所取自性。世諦法中。實無此性。故云世諦。故地持云。非有性者。世諦無性。此之無性。第二宗中。說為真諦。今入大乘破相宗中。義有兩兼。若就五陰因緣法中。無彼凡夫所取自性。判屬世諦。若就無相第一義中。無彼性者。即是
【現代漢語翻譯】 現代漢語譯本 此宗與之前的宗派不同。所說的『無』，是指在五陰（skandha，構成個體經驗的五種要素：色、受、想、行、識）之中，沒有凡夫虛妄計度的我與人。在世俗諦（saṃvṛti-satya，相對真理）的層面，確實沒有這個『我』，所以稱為世俗諦。這種空無我，在毗曇宗（Abhidharma，佛教哲學的一個學派）中，一向被認為是第一義諦（paramārtha-satya，絕對真理）。在成實論（Satyasiddhi-śāstra，佛教論著）中，這個意義兼具兩方面。如果就五陰的事法之中來辨析這種無我，就歸入世俗諦；如果就性空（śūnyatā，空性）的第一義中，沒有那些虛妄情識所建立的我與人，那就是真諦。現在就最初的意義來說，判為世俗諦。在真諦之中，意義又有兩種區別：一是因緣和合中無自性的空，法和合中無自性的空，以此作為真諦；二是就性空的第一義中，沒有凡夫所設立的我與人，以此作為真諦。 第三個宗派中，世俗諦也有兩種：一是有和二無。有中根據意義分為四種：一是事相，指陰、界（āyatana，感覺的來源和對像）等，這與第一個宗派的世俗諦的事相相同。二是法相，如苦、無常等，這與第一個宗派的真諦的法相同。三是假名集用之相，此門與之前第二個宗派中的理相世俗諦相同。四是妄想，即所謂的世間法道理，都是妄想之有，如陽焰之水。 此宗與之前的宗派不同。所說的『無』，根據意義有兩種：一是陰上，沒有凡夫虛妄計度的我與人，以此作為世俗諦。如果就無相（alakṣaṇa，沒有特徵）的第一義中，沒有凡夫虛妄執著的法、我、人，那就是真諦。現在就五陰因緣法中，沒有那些我人，判入世俗諦。然而這種世俗諦，與之前第一個宗派的真諦法相同。二是就五陰假名法中，沒有那些虛妄情識所執取的自性（svabhāva，自身存在的性質），世俗諦法中，確實沒有這種自性，所以稱為世俗諦。所以《地持經》（Bodhisattvabhūmi，瑜伽師地論的一部分）說：『非有性者，世諦無性。』這種無自性，在第二個宗派中，被認為是真諦。現在進入大乘破相宗中，意義兼具兩方面。如果就五陰因緣法中，沒有凡夫所執取的自性，就判屬世俗諦；如果就無相第一義中，沒有那種自性，那就是...
【English Translation】 English version This school differs from the previous schools. The 'non-existence' it speaks of refers to the absence, within the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), of the 'I' and 'person' that ordinary people falsely conceive. In the realm of conventional truth (saṃvṛti-satya), there is indeed no such 'I', hence it is called conventional truth. This emptiness and absence of self is consistently regarded as ultimate truth (paramārtha-satya) in the Abhidharma school. In the Satyasiddhi-śāstra, the meaning encompasses both aspects. If this absence of self is discerned within the phenomenal dharmas of the five skandhas, it is categorized as conventional truth. If, in the ultimate truth of emptiness (śūnyatā), there are no 'I' and 'person' established by deluded emotions, then that is ultimate truth. Now, based on the initial meaning, it is judged as conventional truth. Within ultimate truth, there are two distinct meanings: one is the emptiness of inherent existence within the aggregation of causes and conditions, the emptiness of inherent existence within the aggregation of dharmas, which is regarded as ultimate truth; the other is that in the ultimate truth of emptiness, there are no 'I' and 'person' established by ordinary people, which is regarded as ultimate truth. In the third school, conventional truth also has two aspects: one is existence, and the other is non-existence. Within existence, it is divided into four types according to meaning: first, phenomenal appearances, referring to the skandhas, āyatanas (sources and objects of sensation), etc., which is the same as the phenomenal aspect of conventional truth in the first school. Second, the characteristics of dharmas, such as suffering, impermanence, etc., which is the same as the dharma aspect of ultimate truth in the first school. Third, the aspect of the collection and function of provisional names, which is the same as the aspect of principle of conventional truth in the second school mentioned earlier. Fourth, delusion, that is, the so-called principles of worldly dharmas are all illusory existences, like water in a mirage. This school differs from the previous schools. The 'non-existence' it speaks of has two meanings according to the context: first, on the skandhas, there is no 'I' or 'person' falsely conceived by ordinary people, which is regarded as conventional truth. If, in the ultimate truth of non-appearance (alakṣaṇa), there are no dharmas, 'I', or 'person' falsely clung to by ordinary people, then that is ultimate truth. Now, based on the causal and conditional dharmas of the five skandhas, the absence of those 'I' and 'person' is categorized as conventional truth. However, this conventional truth is the same as the dharma aspect of ultimate truth in the first school. Second, in the provisional name dharmas of the five skandhas, there is no inherent nature (svabhāva) grasped by deluded emotions. In the conventional truth dharmas, there is indeed no such inherent nature, hence it is called conventional truth. Therefore, the Bodhisattvabhūmi says: 'Those without inherent nature, the conventional truth is without inherent nature.' This absence of inherent nature is regarded as ultimate truth in the second school. Now, entering the Mahayana school of breaking down appearances, the meaning encompasses both aspects. If, in the causal and conditional dharmas of the five skandhas, there is no inherent nature grasped by ordinary people, it is categorized as conventional truth; if, in the ultimate truth of non-appearance, there is no such inherent nature, then it is...
真諦。今就初義說為世諦。真諦之中。義別有三。一者畢竟妄想空寂。以為真諦。二此空中。無彼凡夫橫計我人。以為真諦。三此空中。無彼凡夫取立自性。以為真諦。第四宗中。世諦有二。一有二無。有義不同。差別有六。一事相有。謂陰界等。此同初宗世諦事也。二法相有。苦無常等。此同初宗真諦法也。三假名有。此門同前第二宗中世諦理也。四妄想有。此門同前第三宗中世諦理也。五妄想有。辨明心外畢竟無法。但是惑心妄想所見。六真實有。謂如來藏緣起。整合生死涅槃。此後兩門。不同前宗。上來六種。世諦有也。所言無者。隨義有四。一者陰上無彼我人。此同初宗真諦理也。二者假名因緣法中。無性之無。同第二宗真諦理也。三妄想無。同第三宗真諦理也。故彼六地因緣觀中。逆觀因緣空寂之義。名世諦觀。四妄想無。不同前宗。此之四種世諦無也。真諦之中。義別有二。一有二無。有者所謂如來藏性恒沙佛法。無中有五。一者真實如來藏中恒沙佛法。同體緣集。無有一法別守自性。名之為無。二此真中。無彼凡夫橫計我人。故經說言。如來藏者。非我眾生。非命非人。三此真中。無彼凡夫取立自性。四此真中。無彼二乘取因緣相。五此真中。無彼妄想空如來藏。此五通就如來藏體第一義中。隨義分別
【現代漢語翻譯】 現代漢語譯本 真諦（Paramārtha，究竟真實）。現在就最初的含義來說，作為世諦（Saṃvṛti-satya，世俗諦）。在真諦之中，意義上又有三種區別：第一種，究竟的妄想空寂，作為真諦。第二種，在這種空性中，沒有凡夫橫加計度的我、人等概念，作為真諦。第三種，在這種空性中，沒有凡夫執取並建立的自性（Svabhāva），作為真諦。 第四宗中，世諦有兩種：一是有，二是無。『有』的含義不同，差別有六種：第一種，事相有，指五陰（Skandha）、十二界（Āyatana）等。這與第一宗的世諦事相同。第二種，法相有，指苦、無常（Anitya）等。這與第一宗的真諦法相同。第三種，假名有，此門與前面第二宗中的世諦理相同。第四種，妄想有，此門與前面第三宗中的世諦理相同。第五種，妄想有，辨明心外畢竟沒有法，一切都是迷惑的心妄想所見。第六種，真實有，指如來藏（Tathāgatagarbha）緣起，整合生死涅槃。這后兩種，與前面的宗派不同。以上六種，是世諦的『有』。 所說的『無』，隨意義有四種：第一種，在五陰上沒有我、人等概念。這與第一宗的真諦理相同。第二種，在假名因緣法中，沒有自性的『無』，與第二宗的真諦理相同。第三種，妄想無，與第三宗的真諦理相同。所以，在彼六地因緣觀中，逆觀因緣空寂的意義，名為世諦觀。第四種，妄想無，與前面的宗派不同。這四種是世諦的『無』。 真諦之中，意義上又有兩種區別：一是有，二是無。『有』指的是如來藏性（Tathāgatagarbha-dhātu）具有恒河沙數般的佛法（Buddha-dharma）。『無』中有五種：第一種，在真實的如來藏中，恒河沙數般的佛法，同體緣起聚集，沒有一法單獨保有自性，稱之為『無』。第二種，在這種真諦中，沒有凡夫橫加計度的我、人等概念。所以經中說，如來藏，不是我（Ātman）、眾生（Sattva）、非命、非人。第三種，在這種真諦中，沒有凡夫執取並建立的自性。第四種，在這種真諦中，沒有二乘（Śrāvaka and Pratyekabuddha）執取因緣相。第五種，在這種真諦中，沒有妄想空如來藏。這五種都是就如來藏體第一義中，隨意義分別。
【English Translation】 English version The true reality (Paramārtha). Now, based on the initial meaning, it is described as conventional reality (Saṃvṛti-satya). Within the true reality, there are three distinct meanings: First, the ultimate emptiness and tranquility of delusion is considered the true reality. Second, in this emptiness, there is no horizontally conceived notion of 'self' or 'person' by ordinary beings, which is considered the true reality. Third, in this emptiness, there is no self-nature (Svabhāva) grasped and established by ordinary beings, which is considered the true reality. In the fourth school, there are two types of conventional reality: 'existence' and 'non-existence'. The meaning of 'existence' differs, with six distinctions: First, existence of phenomena, referring to the five aggregates (Skandha), twelve sense bases (Āyatana), etc. This is the same as the conventional reality of phenomena in the first school. Second, existence of dharma characteristics, such as suffering, impermanence (Anitya), etc. This is the same as the true reality of dharma in the first school. Third, existence of provisional names, this aspect is the same as the conventional reality of principle in the second school mentioned earlier. Fourth, existence of delusion, this aspect is the same as the conventional reality of principle in the third school mentioned earlier. Fifth, existence of delusion, clarifying that ultimately there are no dharmas outside the mind, but only what is seen by the deluded mind's delusion. Sixth, existence of reality, referring to the Tathāgatagarbha (Tathāgatagarbha) arising from conditions, integrating birth, death, and nirvana. These last two aspects differ from the previous schools. The above six types are the 'existence' of conventional reality. What is meant by 'non-existence' has four meanings depending on the context: First, there is no notion of 'self' or 'person' on the aggregates. This is the same as the true reality of principle in the first school. Second, in the dharma of provisional names and conditions, there is 'non-existence' of self-nature, which is the same as the true reality of principle in the second school. Third, non-existence of delusion, which is the same as the true reality of principle in the third school. Therefore, in the contemplation of conditions in the six grounds, the meaning of inversely contemplating the emptiness and tranquility of conditions is called the contemplation of conventional reality. Fourth, non-existence of delusion, which differs from the previous schools. These four types are the 'non-existence' of conventional reality. Within the true reality, there are two distinct meanings: 'existence' and 'non-existence'. 'Existence' refers to the Tathāgatagarbha-dhātu (Tathāgatagarbha-dhātu) possessing Buddha-dharmas (Buddha-dharma) as numerous as the sands of the Ganges. Within 'non-existence', there are five aspects: First, in the true Tathāgatagarbha, the Buddha-dharmas as numerous as the sands of the Ganges, arising and gathering from the same essence, without a single dharma separately maintaining its own self-nature, is called 'non-existence'. Second, in this true reality, there is no horizontally conceived notion of 'self' or 'person' by ordinary beings. Therefore, the sutra says that the Tathāgatagarbha is not a self (Ātman), a sentient being (Sattva), non-life, or non-person. Third, in this true reality, there is no self-nature grasped and established by ordinary beings. Fourth, in this true reality, there is no grasping of the characteristics of conditions by the two vehicles (Śrāvaka and Pratyekabuddha). Fifth, in this true reality, there is no deluded emptiness of the Tathāgatagarbha. These five aspects are all based on the first meaning of the essence of the Tathāgatagarbha, distinguished according to the meaning.
。同是真諦(此二門竟)。
第三門中。曆法辨者。諸法雖眾。不出無有。有中隨義差別有六。無中有五。有中六者。一陰界等事相之有。二苦無常等法相之有。三者因緣假名之有。四者諸法妄想之有。五妄想之有。六真實有。此六之中。初事有者。四宗之中同爲世諦。第二法相。初宗之中用為真諦。后三宗中說為世諦。第三假名。初宗未說。后三宗中說為世諦。第四妄想。初二宗中。未說此義。后二宗中說為世諦。第五妄想。前三宗中未說此義。第四宗中說為世諦。第六真有。前三宗中未說此義。第四宗中。分為二諦。體為真諦。用為世諦。無中五者。一者陰上。無彼凡夫橫計之無。二者假名因緣法中無性之無。三離妄想無。四離妄想無。五者真實寂滅之無。此五之中。第一無者。初宗之中說為真諦。后三宗中義有兩兼。就世辨者。判屬世諦。就真辨者。判屬真諦。第二無者。初宗未說。第二宗中說為真諦。后二宗中義有兩兼。就世辨者。判屬世諦。就真辨者。判為真諦。第三無者。前二宗中未說此義。第三宗中說為真諦。第四宗中義有兩兼。就世諦辨說為世諦。就真諦辨攝入真諦。第四無者。前三宗中一向未說。第四宗中義有兩兼。就世諦辨。判為世諦。就真諦辨。說為真諦。第五無者。前三宗中亦所未說
【現代漢語翻譯】 現代漢語譯本：同樣是真諦（以上是關於兩個門的討論）。
第三個門中，關於曆法的辨析：諸法雖然眾多，但不超出『有』和『無』。在『有』中，根據意義的差別有六種『有』。在『無』中有五種『無』。『有』中的六種是：第一，陰、界等事相之『有』；第二，苦、無常等法相之『有』；第三，因緣假名之『有』；第四，諸法妄想之『有』；第五，妄想之『有』；第六，真實『有』。在這六種『有』中，最初的事相之『有』，在四宗（指佛教的四個主要宗派）中都被認為是世俗諦（Satya，俗諦，指世俗認識的真理）。第二種法相之『有』，在第一宗中被用作真諦（Paramārtha-satya，勝義諦，指究竟的真理），在後三宗中被認為是世俗諦。第三種假名之『有』，第一宗沒有提及，后三宗認為是世俗諦。第四種妄想之『有』，前兩宗沒有提及，后兩宗認為是世俗諦。第五種妄想之『有』，前三宗沒有提及，第四宗認為是世俗諦。第六種真實『有』，前三宗沒有提及，第四宗將其分為二諦：本體為真諦，作用為世俗諦。
『無』中的五種是：第一，在五陰（Skandha）上，沒有凡夫橫加計度的『無』；第二，在假名因緣法中，沒有自性的『無』；第三，遠離妄想的『無』；第四，遠離妄想的『無』；第五，真實寂滅之『無』。在這五種『無』中，第一種『無』，在第一宗中被認為是真諦，在後三宗中意義兼具兩方面，如果從世俗的角度辨析，則屬於世俗諦；如果從真理的角度辨析，則屬於真諦。第二種『無』，第一宗沒有提及，第二宗認為是真諦，后兩宗意義兼具兩方面，如果從世俗的角度辨析，則屬於世俗諦；如果從真理的角度辨析，則屬於真諦。第三種『無』，前兩宗沒有提及，第三宗認為是真諦，第四宗意義兼具兩方面，如果從世俗諦的角度辨析，則屬於世俗諦；如果從真諦的角度辨析，則歸入真諦。第四種『無』，前三宗一概沒有提及，第四宗意義兼具兩方面，如果從世俗諦的角度辨析，則認為是世俗諦；如果從真諦的角度辨析，則認為是真諦。第五種『無』，前三宗也都沒有提及。
【English Translation】 English version: Likewise, it is the ultimate truth (this concludes the discussion of the two doors).
In the third door, regarding the analysis of the calendar: Although the dharmas are numerous, they do not go beyond 'existence' and 'non-existence'. Within 'existence', there are six types of 'existence' according to the difference in meaning. Within 'non-existence', there are five types of 'non-existence'. The six types of 'existence' are: first, the 'existence' of phenomena such as Skandhas (五陰), Āyatanas (界) etc.; second, the 'existence' of dharma characteristics such as suffering (Dukkha), impermanence (Anitya) etc.; third, the 'existence' of provisional names based on conditions; fourth, the 'existence' of conceptual constructs of all dharmas; fifth, the 'existence' of conceptual constructs; sixth, real 'existence'. Among these six types of 'existence', the initial 'existence' of phenomena is considered conventional truth (Saṃvṛti-satya) in all four schools (referring to the four major schools of Buddhism). The second type, the 'existence' of dharma characteristics, is used as ultimate truth (Paramārtha-satya) in the first school, and considered conventional truth in the latter three schools. The third type, the 'existence' of provisional names, is not mentioned in the first school, and is considered conventional truth in the latter three schools. The fourth type, the 'existence' of conceptual constructs, is not mentioned in the first two schools, and is considered conventional truth in the latter two schools. The fifth type, the 'existence' of conceptual constructs, is not mentioned in the first three schools, and is considered conventional truth in the fourth school. The sixth type, real 'existence', is not mentioned in the first three schools, and the fourth school divides it into two truths: the substance is the ultimate truth, and the function is the conventional truth.
The five types of 'non-existence' are: first, on the Skandhas (五陰), the 'non-existence' of what ordinary people arbitrarily assume; second, in the provisional name conditioned dharmas, the 'non-existence' of inherent nature; third, 'non-existence' apart from conceptual constructs; fourth, 'non-existence' apart from conceptual constructs; fifth, the 'non-existence' of true quiescence. Among these five types of 'non-existence', the first type of 'non-existence' is considered ultimate truth in the first school, and in the latter three schools, the meaning has two aspects. If analyzed from a conventional perspective, it belongs to conventional truth; if analyzed from the perspective of truth, it belongs to ultimate truth. The second type of 'non-existence' is not mentioned in the first school, and is considered ultimate truth in the second school. In the latter two schools, the meaning has two aspects. If analyzed from a conventional perspective, it belongs to conventional truth; if analyzed from the perspective of truth, it belongs to ultimate truth. The third type of 'non-existence' is not mentioned in the first two schools, and is considered ultimate truth in the third school. In the fourth school, the meaning has two aspects. If analyzed from the perspective of conventional truth, it belongs to conventional truth; if analyzed from the perspective of ultimate truth, it is included in ultimate truth. The fourth type of 'non-existence' is not mentioned at all in the first three schools, and in the fourth school, the meaning has two aspects. If analyzed from the perspective of conventional truth, it is considered conventional truth; if analyzed from the perspective of ultimate truth, it is considered ultimate truth. The fifth type of 'non-existence' is also not mentioned in the first three schools.
。第四宗中。一向說之為真諦也(此三門竟)。
第四門中。明即離者。就初宗二諦相望。即離不定。三句分別。一者世諦即第一義。如說陰界十二入等。事相差別以為世諦。即此法中。所有諦理說為真諦。二者世諦。不即真諦。謂非數滅虛空無為。三者真諦。望彼世諦。不即不離。謂空無我。即就陰上明空無我。名為不離。然彼但無橫計我人。不空陰法。故名不即。第二宗中所說。二諦形對不定。對前宗中陰上無人。得說性空即於世諦。今說性空即陰無性。不同前宗陰上無人。若對后宗。得言不即。后宗之中。即指妄想虛誑之法。以之為空。故名為即。今此宗中。就假名因緣法中。說無定性。不空假名因緣之相。故曰不即。第三宗中所說二諦。一向相即。彼說諸法妄想虛誑。體是無法。其猶幻化。幻化之有。喻彼世諦。幻化之。無喻彼真諦。然彼幻有。無別體性。說無為有。無為有故。世諦即真。幻化之無。亦無別體。指有為無。有為無故。真諦即世。世諦即真。色即空也。真諦即世。空即色也。色即空故。有即非有。空即色故。無即非無。故地持云。從有無方便。入非有非無。第四宗中。兩種二諦。一者依持。二者緣起。備如前辨。若就依持二諦相望。不即不離。依真起妄。即妄辨真。得說不離。真妄性別
【現代漢語翻譯】 現代漢語譯本：第四宗中，一向認為這是真諦（以上是關於這三個門類的討論）。
第四門中，闡明『即』和『離』的含義。就第一宗的兩種諦（二諦，指世俗諦和勝義諦）相互比較而言，『即』和『離』是不確定的，可以用三句話來分別說明：第一，世俗諦即是第一義諦（真諦）。例如，說五蘊、十二處、十八界等事相的差別是世俗諦，而這些法中所包含的真實道理則稱為真諦。第二，世俗諦不即是真諦，指的是非數滅、虛空、無為法等。第三，真諦相對於世俗諦而言，是不即不離的。例如，空和無我，就是在五蘊上闡明空和無我，這可以稱為『不離』。然而，那裡只是沒有橫加計度的我人和神我，並沒有空掉五蘊之法，所以稱為『不即』。第二宗所說的二諦，其形態和對應關係是不確定的。相對於前一宗在五蘊上認為沒有我人，可以說自性空即是世俗諦。現在說自性空即是五蘊沒有自性，這與前一宗認為五蘊上沒有人我是不同的。如果與后一宗相比，可以說是不即。后一宗中，直接指虛妄分別、虛誑不實的法，並將其視為空，所以稱為『即』。現在這個宗派中，就假名因緣法來說，是沒有固定不變的自性的，但並沒有空掉假名因緣的表相，所以說是『不即』。第三宗所說的二諦，一向是相互即是的。他們認為諸法是虛妄分別、虛誑不實的，其本體是空無的，就像幻化一樣。幻化之『有』，比喻世俗諦；幻化之『無』，比喻真諦。然而，幻化的『有』，並沒有獨立的本體，所以說『無』就是『有』，因為『無』就是『有』的緣故，世俗諦即是真諦。幻化的『無』，也沒有獨立的本體，指的是『有』就是『無』，因為『有』就是『無』的緣故，真諦即是世俗諦。世俗諦即是真諦，色即是空；真諦即是世俗諦，空即是色。色即是空，所以『有』即是『非有』；空即是色，所以『無』即是『非無』。所以《地持經》說，從『有』和『無』的方便，進入『非有非無』的境界。第四宗中，有兩種二諦：一是依持二諦，二是緣起二諦，詳細的辨析如前所述。如果就依持二諦相互比較而言，是不即不離的。依靠真諦而生起妄想，通過妄想來辨別真諦，可以說是不離。真和妄的性質區別。
【English Translation】 English version: In the fourth school, it is consistently regarded as the ultimate truth (this concludes the discussion of these three doors).
In the fourth door, the meaning of 'identity' and 'difference' is clarified. Regarding the comparison of the two truths (two truths, referring to conventional truth and ultimate truth) in the first school, 'identity' and 'difference' are uncertain and can be explained separately in three sentences: First, conventional truth is identical to the ultimate truth. For example, saying that the differences in phenomena such as the five aggregates (skandhas), twelve entrances (ayatanas), and eighteen realms (dhatus) are conventional truth, while the true principles contained in these dharmas are called ultimate truth. Second, conventional truth is not identical to ultimate truth, referring to things like non-number cessation (asamskrta), space (akasa), and the unconditioned (nirvana). Third, ultimate truth is neither identical nor different from conventional truth. For example, emptiness (sunyata) and no-self (anatman) are explained on the basis of the five aggregates, which can be called 'non-different'. However, there is only the absence of superimposed notions of self and person there, without emptying the dharmas of the five aggregates, so it is called 'non-identical'. The two truths spoken of in the second school have uncertain forms and correspondences. Compared to the previous school's view that there is no self or person on the basis of the five aggregates, it can be said that inherent emptiness is conventional truth. Now it is said that inherent emptiness is that the five aggregates have no inherent nature, which is different from the previous school's view that there is no self or person on the basis of the five aggregates. If compared to the later school, it can be said to be non-identical. In the later school, it directly refers to the false discriminations and deceptive dharmas, and regards them as empty, so it is called 'identical'. In this school now, regarding the imputed name dependent origination dharmas, there is no fixed and unchanging nature, but the appearance of imputed name dependent origination is not emptied, so it is said to be 'non-identical'. The two truths spoken of in the third school are always mutually identical. They believe that all dharmas are false discriminations and deceptive, and their essence is empty, like illusions. The 'existence' of illusions is a metaphor for conventional truth; the 'non-existence' of illusions is a metaphor for ultimate truth. However, the 'existence' of illusions does not have an independent essence, so it is said that 'non-existence' is 'existence', because 'non-existence' is the reason for 'existence', conventional truth is identical to ultimate truth. The 'non-existence' of illusions also does not have an independent essence, referring to 'existence' being 'non-existence', because 'existence' is the reason for 'non-existence', ultimate truth is identical to conventional truth. Conventional truth is identical to ultimate truth, form is emptiness; ultimate truth is identical to conventional truth, emptiness is form. Form is emptiness, so 'existence' is 'non-existence'; emptiness is form, so 'non-existence' is 'non-non-existence'. Therefore, the Bodhisattvabhumi Sutra says that from the expedient of 'existence' and 'non-existence', one enters the state of 'neither existence nor non-existence'. In the fourth school, there are two kinds of two truths: one is the dependent two truths, and the other is the dependent origination two truths, the detailed analysis of which is as described earlier. If the dependent two truths are compared with each other, they are neither identical nor different. False thoughts arise depending on the ultimate truth, and the ultimate truth is distinguished through false thoughts, so it can be said that they are non-different. The nature of truth and falsehood is different.
。得云不即。故經說言。斷脫異外有為法依持建立者。名如來藏。若就緣起二諦相望。得言相即。即體起用。用即體故。二諦之義。厥趣如是。
二無我義四門分別(釋名一 辨相二 約宗分異三 就人辨定四)
二無我者。一人無我。二法無我。人無我者。經中亦名眾生無我。亦名生空。亦名人無我。亦名人空。亦名我空。眾法成生。故曰眾生。生但假有。無其自性。是故名為眾生無我。眾生性相。一切皆無。說之為空。寄用名人。無我與空。義同前釋。性實名我。陰中無我故曰我空。法無我者。亦名法空。自體名法。法無性實。名法無我。諸法性相。一切皆無。名為法空。此即二種。俱名為空。齊號無我。若別分之。空與無我。隱顯互彰。若依毗曇。陰非是我。名為無我。陰非我所。說之為空。成實法中。眾生空者。名之為空。法體空者。名為無我。故彼論中。觀生空者。名為空行。觀法空者。名無我行。問曰。何故眾生空者。說為空行。不名無我。釋言。眾生著我之中。有十六種。所謂我人眾生壽命養育知見。如是一切。若說空行。通攝十六我人等空。故名空行。若言無我。不攝余空。為是不論。若依維摩。眾生空者。名為無我。法體空者名之為空。故彼經言。眾生是道場知無我。故一切法是道場
【現代漢語翻譯】 現代漢語譯本：因此，如果說云不是本體，那麼經書上說，斷絕、脫離、異於外在的有為法，並作為其所依賴和建立的基礎的，就叫做如來藏（Tathagatagarbha，如來之藏）。如果就緣起（Pratītyasamutpāda，dependent origination）和二諦（two truths，勝義諦和世俗諦）相互來看，就可以說是相即的，即本體生起作用，作用就是本體。二諦的意義，大概就是這樣。
二、無我義，從四個方面來分別：（一、解釋名稱；二、辨別體相；三、根據宗派來區分差異；四、就不同的人來辨別確定）
二、無我，分為人無我（Pudgalanairātmya，no-self of person）和法無我（Dharmanairātmya，no-self of phenomena）兩種。人無我，在經中也叫做眾生無我，也叫做生空（Śūnyatā of beings，emptiness of beings），也叫做人無我，也叫做人空，也叫做我空（Ātmaśūnyatā，emptiness of self）。眾法和合而成眾生，所以叫做眾生。眾生只是假有，沒有其自性，因此叫做眾生無我。眾生的體性和現象，一切都是沒有的，所以說它是空。借用人這個名稱，無我和空的意義與前面的解釋相同。體性真實才叫做我，五蘊（Skandha，aggregates）中沒有我，所以叫做我空。法無我，也叫做法空。自體叫做做法，法沒有真實的體性，叫做做法無我。諸法的體性和現象，一切都是沒有的，叫做做法空。這兩種都叫做空，都叫做無我。如果分別來說，空和無我，隱顯相互彰顯。如果按照《阿毗達磨》（Abhidharma，Buddhist scholasticism），五蘊不是我，叫做無我。五蘊不是我所擁有的，就說它是空。在《成實論》（Satyasiddhi Śāstra，Treatise on the Completion of Truth）中，眾生空叫做空，法體空叫做無我。所以那部論中，觀察眾生空叫做空行，觀察法空叫做無我行。有人問：為什麼眾生空叫做空行，不叫做無我行？解釋說：眾生執著於我之中，有十六種，所謂我、人、眾生、壽命、養育、知見，像這樣的一切。如果說空行，就能夠全部包括這十六種我、人等的空，所以叫做空行。如果說無我，就不能包括其餘的空，因為這個原因而不論述。如果按照《維摩經》（Vimalakīrti Nirdeśa Sūtra，Vimalakirti Sutra），眾生空叫做無我，法體空叫做空。所以那部經上說：眾生是道場，知道無我；一切法是道場
【English Translation】 English version: Therefore, if it is said that the cloud is not the substance, then the scriptures say that what is severed, detached, and different from external conditioned dharmas (有為法, yǒu wéi fǎ, conditioned phenomena), and serves as the basis upon which they rely and are established, is called the Tathagatagarbha (如來藏, rú lái zàng, the womb of the Tathagata). If we consider dependent origination (緣起, yuán qǐ, Pratītyasamutpāda) and the two truths (二諦, èr dì, the two truths, conventional and ultimate) in relation to each other, we can say that they are identical, that is, the substance gives rise to function, and the function is the substance. The meaning of the two truths is roughly like this.
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The meaning of no-self (無我, wú wǒ, anatta/anātman) is distinguished from four aspects: (1. Explaining the name; 2. Distinguishing the characteristics; 3. Differentiating according to schools; 4. Determining based on different people)
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No-self is divided into two types: the no-self of person (人無我, rén wú wǒ, Pudgalanairātmya) and the no-self of phenomena (法無我, fǎ wú wǒ, Dharmanairātmya). The no-self of person is also called the no-self of beings in the scriptures, also called the emptiness of beings (生空, shēng kōng, Śūnyatā of beings), also called the no-self of person, also called the emptiness of person, and also called the emptiness of self (我空, wǒ kōng, Ātmaśūnyatā). The aggregation of various dharmas forms beings, so it is called beings. Beings are merely provisional, without their own nature, therefore it is called the no-self of beings. The nature and phenomena of beings are all non-existent, so it is said to be empty. Borrowing the name 'person', the meaning of no-self and emptiness is the same as the previous explanation. The true nature is called 'self', there is no self in the five aggregates (五蘊, wǔ yùn, Skandha), so it is called the emptiness of self. The no-self of phenomena is also called the emptiness of phenomena. The self-nature is called 'phenomena', phenomena have no real nature, it is called the no-self of phenomena. The nature and phenomena of all dharmas are all non-existent, it is called the emptiness of phenomena. These two are both called emptiness, and both are called no-self. If distinguished separately, emptiness and no-self mutually reveal and manifest each other. According to the Abhidharma (毗曇, pí tán, Buddhist scholasticism), the five aggregates are not the self, it is called no-self. The five aggregates are not what I possess, it is said to be empty. In the Satyasiddhi Śāstra (成實論, chéng shí lùn, Treatise on the Completion of Truth), the emptiness of beings is called emptiness, the emptiness of the substance of phenomena is called no-self. Therefore, in that treatise, observing the emptiness of beings is called the practice of emptiness, observing the emptiness of phenomena is called the practice of no-self. Someone asks: Why is the emptiness of beings called the practice of emptiness, and not called the practice of no-self? It is explained: Beings are attached to the self in sixteen ways, namely self, person, beings, lifespan, nourishment, knowledge, and views, like all of these. If the practice of emptiness is mentioned, it can encompass all sixteen types of emptiness of self, person, etc., so it is called the practice of emptiness. If no-self is mentioned, it cannot encompass the remaining emptiness, for this reason it is not discussed. According to the Vimalakīrti Nirdeśa Sūtra (維摩經, wéi mó jīng, Vimalakirti Sutra), the emptiness of beings is called no-self, the emptiness of the substance of phenomena is called emptiness. Therefore, that sutra says: Beings are the Bodhimaṇḍa (道場, dào chǎng, place of enlightenment), knowing no-self; all dharmas are the Bodhimaṇḍa.
。知法空。故空與無我眼目之異。左右名之皆得無傷。名義如是。
第二門中。生法二空。相對辨異。各有四門。一辨惑情。二對情彰理。三顯法實。四對實彰用。先就生空四門分別。言惑情者。計我心也。計我之心。開合不定。或總為一。謂五見中。我見心也。或分為二。二有兩門。一總別分二。總就眾生計有我人。名為總計。別計諸陰以為我人。名為別計。二即離分二。就陰計我。名之為即。計有常我遍一切處。名之為離。又就向前即陰計中。復有即離。指色為我。名之為即。余為我所。名之為離。如是一切。或分為四。一者即陰。如優樓佉所計我也。指陰為我。陰滅我亡。二者離陰。如僧佉人所計我也。離陰有我。陰滅我存。若說離陰計我者。何故經言眾生計我終不離陰。彼起傍陰。故說不離。然不指陰以為我。故說為離也。三亦即亦離。如先尼計常我離陰。猶如虛空遍一切處。陰滅我存。作我即陰。陰滅我亡。四不即不離。如彼犢子道人所計。五陰和合更有我生。就陰辨我。故云不離。而我非陰。故曰不即。然今世人。建立有體假名之我。大況似此。彼亦取其佛經之言。故為此計。如經中說。眾生佛性。不即六法。不異六法。言六法者。所謂五陰及與我也。彼依此言故說有我。然佛法中。所說我者。諸
【現代漢語翻譯】 現代漢語譯本：瞭解諸法皆空（Dharma-śūnyatā），因此，空（śūnyatā）與無我（anātman）在眼目上的差異，無論從哪個角度命名，都不會有損害。名義就是這樣。
在第二門中，眾生空（pudgala-śūnyatā）與法空（dharma-śūnyatā）這二空，相對辨別其差異，各有四門。一是辨別迷惑之情（moha-saṃjñā），二是對情彰顯真理（satya），三是顯現法的實相（dharmatā），四是對實相彰顯作用（kārya）。先就眾生空的四門分別說明。說到迷惑之情，就是執著于『我』的心。執著于『我』的心，開合不定。或者總合為一，就是五見（pañca dṛṣṭi）中的我見（ātma-dṛṣṭi）之心。或者分為二，二有兩門：一是總別分二，總的來說，眾生執著于有『我』和『人』，名為總計；分別執著于諸蘊（skandha）以為『我』和『人』，名為別計。二是即離分二，就蘊執著于『我』，名之為即；執著于有常『我』遍一切處，名之為離。又就向前即蘊的執著中，復有即離。指色（rūpa）為『我』，名之為即；其餘為『我』所擁有，名之為離。像這樣的一切，或者分為四：一是即蘊，如優樓佉（Ulūka）所執著的『我』，指蘊為『我』，蘊滅『我』亡。二是離蘊，如僧佉（Sāṃkhya）人所執著的『我』，離蘊有『我』，蘊滅『我』存。如果說離蘊執著于『我』，為何經中說眾生執著于『我』終不離蘊？他們生起傍蘊，所以說不離。然而不指蘊以為『我』，所以說為離。三是亦即亦離，如先尼（Sainika）執著常『我』離蘊，猶如虛空遍一切處，蘊滅『我』存；又認為『我』即蘊，蘊滅『我』亡。四是不即不離，如彼犢子道人（Vatsīputrīya）所執著，五蘊和合更有『我』生。就蘊辨別『我』，所以說不離；而『我』非蘊，所以說不即。然而現今世人，建立有實體的假名之『我』，大概情況類似這樣。他們也取用佛經中的言語，所以為此執著。如經中所說，眾生佛性（Buddha-dhātu），不即六法，不異六法。所說六法，就是五蘊及與『我』。他們依據此言，故說有『我』。然而佛法中所說的『我』，諸
【English Translation】 English version: Knowing that all dharmas are empty (Dharma-śūnyatā), therefore, the difference between emptiness (śūnyatā) and non-self (anātman) in terms of perspective, naming them from any angle will not cause any harm. The meaning of the terms is like this.
In the second section, the two emptinesses, emptiness of persons (pudgala-śūnyatā) and emptiness of dharmas (dharma-śūnyatā), are distinguished in contrast, each having four aspects. The first is to distinguish the delusion of emotions (moha-saṃjñā), the second is to reveal the truth (satya) in contrast to emotions, the third is to reveal the reality of dharmas (dharmatā), and the fourth is to reveal the function (kārya) in contrast to reality. First, let's discuss the four aspects of the emptiness of persons. When we talk about the delusion of emotions, it refers to the mind that clings to 'self'. The mind that clings to 'self' is uncertain in its opening and closing. It may be combined into one, which is the mind of self-view (ātma-dṛṣṭi) among the five views (pañca dṛṣṭi). Or it may be divided into two, and there are two aspects to this division: the first is dividing into general and specific. Generally speaking, sentient beings cling to the existence of 'self' and 'person', which is called general clinging. Specifically, they cling to the aggregates (skandha) as 'self' and 'person', which is called specific clinging. The second is dividing into identity and separation. Clinging to 'self' in the aggregates is called identity. Clinging to a permanent 'self' that pervades everywhere is called separation. Furthermore, within the clinging to identity with the aggregates, there is again identity and separation. Pointing to form (rūpa) as 'self' is called identity; the rest is what 'self' possesses, which is called separation. Like all of this, it may be divided into four: the first is identity with the aggregates, like the 'self' clung to by Ulūka, pointing to the aggregates as 'self', when the aggregates cease, 'self' ceases. The second is separation from the aggregates, like the 'self' clung to by the Sāṃkhya, there is 'self' apart from the aggregates, when the aggregates cease, 'self' remains. If it is said that clinging to 'self' apart from the aggregates, why does the sutra say that sentient beings cling to 'self' and never separate from the aggregates? They give rise to secondary aggregates, so it is said that they do not separate. However, they do not point to the aggregates as 'self', so it is said to be separation. The third is both identity and separation, like the Sainika who clings to a permanent 'self' that is separate from the aggregates, like space pervading everywhere, when the aggregates cease, 'self' remains; and they also consider 'self' to be identical with the aggregates, when the aggregates cease, 'self' ceases. The fourth is neither identity nor separation, like the Vatsīputrīya who clings to it, the five aggregates combine and a 'self' is born. Discriminating 'self' based on the aggregates, so it is said not to be separate; but 'self' is not the aggregates, so it is said not to be identical. However, people in the present world establish a nominally existing 'self' with substance, and the general situation is similar to this. They also take words from the Buddhist scriptures, so they cling to this. As it is said in the sutras, the Buddha-nature (Buddha-dhātu) of sentient beings is neither identical to the six elements nor different from the six elements. The six elements are the five aggregates and 'self'. They rely on these words, so they say there is 'self'. However, the 'self' spoken of in Buddhism, all
陰和合。假名集用。故名為我。彼立定實。所以是患。或隨陰別說之。為五人計不同。或有宣說色陰為我。或受或想或行或識。或說十六。如大品說。一我．二眾生．三壽者．四命者．五生者．六養育．七眾數．八人．九作者．十使作者．十一起者．十二使起者．十三受者．十四使受者．十五知者．十六見者。此義如后十六我中具廣分別。又隨陰別所立不同分為二十。如一色中。人計不同。差別有四。有人計云。即色是我。此是一也。或有計云。色非是我。色是我所。此是二也。說何為我。而云色者是其我所。彼乃指其受等四陰。以之為我。未須分別我所起處。分別起處。在後六十五種我中。今此且可總相言耳。或有計云。色者是其我之窟宅。我居其中。此是三也。或有計云。我者是其色之窟宅。色住其中。此是四也。四中初一。是其我見。餘三是其我所見也。如色既然。受想行識。類亦齊爾。五陰各四。四五便有二十種計。此二十中。五是我見。十五是其我所見也。若具分別所起處者。便有六十五種計我。如一色中有其十三。即色是我。以之為一。色是我所。離分為四。有人計彼受陰為我。色陰是彼受我所有。如人有物。如是差別。乃至有人計識為我。說色以為識我所有。如是說色與彼受想行識之我以為所。故便分
【現代漢語翻譯】 現代漢語譯本 陰的聚合和合。只是假借名稱的集合運用，所以稱為『我』（ātman）。如果執著于『我』的真實存在，那就是痛苦的根源。或者根據五蘊（pañca-skandha）的不同來分別說明，因為不同的人有不同的計度方式。有人宣說色蘊（rūpa-skandha）是『我』，或者受蘊（vedanā-skandha）、想蘊（saṃjñā-skandha）、行蘊（saṃskāra-skandha）或識蘊（vijñāna-skandha）是『我』。或者說有十六種『我』，如《大品般若經》所說：一、『我』（ātman）；二、眾生（sattva）；三、壽者（jīva）；四、命者（poṣa）；五、生者（jāta）；六、養育者（pāla）；七、眾數（pudgala）；八、人（manuja）；九、作者（kāraka）；十、使作者（kārayitṛ）；十一、起者（utthāpaka）；十二、使起者（utthāpayitṛ）；十三、受者（vedaka）；十四、使受者（vedayitṛ）；十五、知者（jñātṛ）；十六、見者（draṣṭṛ）。這些含義將在後面的十六種『我』中詳細分別說明。 又根據五蘊的不同，所建立的『我』的觀念也不同，可以分為二十種。例如，在色蘊中，人們的計度方式不同，差別有四種。有人認為，色蘊就是『我』，這是第一種。或者有人認為，色蘊不是『我』，色蘊是『我』所擁有的，這是第二種。如果問什麼是『我』，而他們卻說色蘊是『我』所擁有的，那麼他們指的是受蘊等其餘四蘊，把它們當作『我』。不需要分別『我』所從何處生起。分別生起之處，在後面的六十五種『我』中。現在這裡可以總的來說。或者有人認為，色蘊是『我』的住所，『我』居住在其中，這是第三種。或者有人認為，『我』是色蘊的住所，色蘊居住在其中，這是第四種。這四種中，第一種是『我見』（ātma-dṛṣṭi），其餘三種是『我所見』（ātmīya-dṛṣṭi）。 如同色蘊如此，受蘊、想蘊、行蘊、識蘊也類似。五蘊各有四種計度方式，四五相乘就有二十種計度。這二十種計度中，五種是『我見』，十五種是『我所見』。如果詳細分別所生起之處，就會有六十五種計度『我』的方式。例如，在色蘊中，有十三種。即色蘊是『我』，這是一種。色蘊是『我』所擁有的，分開來說有四種。有人認為受蘊是『我』，色蘊是受蘊這個『我』所擁有的。就像人擁有物品一樣，就是這樣的差別。乃至有人認為識蘊是『我』，說色蘊是識蘊這個『我』所擁有的。像這樣說色蘊與受蘊、想蘊、行蘊、識蘊的『我』是『我所』，所以就分開了。
【English Translation】 English version The aggregation and harmony of skandhas (kandha). It's merely a collection of borrowed names, hence called 'I' (ātman). If one clings to the real existence of 'I', that is the root of suffering. Or it can be explained separately according to the different five skandhas (pañca-skandha), because different people have different ways of measuring. Some proclaim that the form skandha (rūpa-skandha) is 'I', or the feeling skandha (vedanā-skandha), perception skandha (saṃjñā-skandha), mental formations skandha (saṃskāra-skandha), or consciousness skandha (vijñāna-skandha) is 'I'. Or it is said that there are sixteen kinds of 'I', as stated in the Mahāprajñāpāramitā Sūtra: 1. 'I' (ātman); 2. sentient being (sattva); 3. life-span (jīva); 4. life-force (poṣa); 5. born one (jāta); 6. nourisher (pāla); 7. multitude (pudgala); 8. person (manuja); 9. doer (kāraka); 10. causer of doing (kārayitṛ); 11. one who arises (utthāpaka); 12. causer of arising (utthāpayitṛ); 13. feeler (vedaka); 14. causer of feeling (vedayitṛ); 15. knower (jñātṛ); 16. seer (draṣṭṛ). These meanings will be explained in detail in the following sixteen kinds of 'I'. Furthermore, according to the differences in the five skandhas, the established concepts of 'I' are also different, which can be divided into twenty kinds. For example, in the form skandha, people's ways of measuring are different, with four kinds of differences. Some believe that the form skandha is 'I', which is the first kind. Or some believe that the form skandha is not 'I', but the form skandha is owned by 'I', which is the second kind. If asked what is 'I', and they say that the form skandha is owned by 'I', then they are referring to the remaining four skandhas such as feeling skandha, and regard them as 'I'. There is no need to distinguish where 'I' arises from. Distinguishing where it arises from is in the following sixty-five kinds of 'I'. Now here we can speak generally. Or some believe that the form skandha is the dwelling place of 'I', and 'I' dwells within it, which is the third kind. Or some believe that 'I' is the dwelling place of the form skandha, and the form skandha dwells within it, which is the fourth kind. Among these four kinds, the first kind is 'self-view' (ātma-dṛṣṭi), and the remaining three kinds are 'view of what belongs to self' (ātmīya-dṛṣṭi). Just as with the form skandha, the feeling skandha, perception skandha, mental formations skandha, and consciousness skandha are similar. Each of the five skandhas has four kinds of measurements, and multiplying four by five gives twenty kinds of measurements. Among these twenty kinds of measurements, five are 'self-view', and fifteen are 'view of what belongs to self'. If the place of arising is distinguished in detail, there will be sixty-five ways of measuring 'I'. For example, in the form skandha, there are thirteen kinds. That is, the form skandha is 'I', which is one kind. The form skandha is owned by 'I', which can be divided into four kinds. Some believe that the feeling skandha is 'I', and the form skandha is owned by the 'I' of the feeling skandha. Just like a person owns an object, that is the difference. Even to the point where some believe that the consciousness skandha is 'I', and say that the form skandha is owned by the 'I' of the consciousness skandha. Saying that the form skandha and the 'I' of the feeling skandha, perception skandha, mental formations skandha, and consciousness skandha are 'what belongs to self', so they are separated.
四種。通前為五。或有說色。與彼受想行識之我以為窟宅。復分為四。通前為九。或有宣說受想行識四陰之我為色窟宅。復分為四。通前十三。此十三中。初一我見。后之十二是我所見。如色十三。乃至行識類亦同然。五陰之上。各有十三。通合有其六十五種。六十五中。五是我見。即陰而計。六十我所。異陰計也。綺互相望。以為異陰。非全陰外。多人別計有六十五。非是一人。惑情如是(此一門竟)。
次對惑情。以辨道理。聖慧觀察。知但是陰無別我人。故地持云。聲聞緣覺。見陰離陰。我不可見。諸行緣起。生滅和合陰與離陰。無我人性。即是理也(此二門竟)。
次辨其實。見陰生滅。即是實也。故維摩言。既除我相。當起法相。應作是念。但以眾法合成此身起。唯法起滅。唯法滅。生滅是其法之實相。故云實也(此三門竟)。
所言用者。依前五陰假名集用。便有人天男女等別。此之假用有而非患。是故聖人。常隨世俗。說有我人眾生壽命。上來四門。辨其生空。次明法空。于中四門。先辨其情。於前生空分齊之中。所立法實及以假用。執相取定。望彼法空。悉名惑情。以此同是法著我故(此一門竟)。
次辨其理。菩薩正觀知前所取畢竟無法。不但無性。相亦不有。無法即是
【現代漢語翻譯】 現代漢語譯本：四種。加上前面的，總共有五種。或者有人說，色（rupa，物質）與受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）這五蘊之『我』，以為是安身立命的『窟宅』。又可分為四種。加上前面的，總共有九種。或者有人宣說，受、想、行、識這四陰之『我』，以為是色的『窟宅』。又可分為四種。加上前面的，總共有十三種。這十三種之中，最初一種是『我見』（sakkayaditthi，身見），後面的十二種是『我所見』。如同色蘊有十三種，乃至行蘊和識蘊的類別也同樣如此。五蘊之上，各有十三種。總合起來有六十五種。這六十五種之中，五種是『我見』，即就五蘊本身來計算；六十種是『我所』，是與五蘊相異來計算的。互相交錯觀望，以為是不同的蘊，並非完全在五蘊之外。很多人分別計算有六十五種，並非是一個人的迷惑之情就是這樣（這一門結束）。 其次，針對迷惑之情，來辨明道理。聖人的智慧觀察，知道只不過是五蘊，沒有另外的『我』和『人』。所以《地持經》說，聲聞（sravaka，阿羅漢）和緣覺（pratyekabuddha，辟支佛），見到五蘊，也見到離開五蘊，『我』是不可見的。諸行（samskara，意志）是因緣生起，生滅和合，五蘊與離開五蘊，都沒有『我』和『人性』，這就是道理（這一門結束）。 其次，辨明它的真實。見到五蘊的生滅，就是真實。所以《維摩詰經》說，既然除去了『我相』，應當生起『法相』。應當這樣想，只是以眾法（dharma，佛法）合成這個身體而生起，只有法生起和滅去，只有法滅去。生滅是法的實相，所以說是真實（這一門結束）。 所說的『用』，是依靠前面的五蘊假名集合而產生的用處，便有了人、天、男女等的區別。這種假用是『有』，但不是禍患。所以聖人常常隨順世俗，說有我、人、眾生、壽命。以上四門，辨明了『生空』（pudgala-sunyata，人無我）。接下來闡明『法空』（dharma-sunyata，法無我），其中有四門。先辨明它的情狀。在前面的『生空』分齊之中，所建立的法實以及假用，執著于相而取定，相對於『法空』來說，都叫做迷惑之情。因為這些同樣是執著於法而有我見（這一門結束）。 其次，辨明它的道理。菩薩（bodhisattva，菩薩）正確地觀察，知道前面所取的一切畢竟是無法。不但是沒有自性，相也不存在。無法就是
【English Translation】 English version: Four kinds. Adding the previous ones, there are a total of five kinds. Or some say that 'I' in the five skandhas (aggregates) of rupa (form), vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) is considered a 'dwelling place' for settling down. It can be further divided into four kinds. Adding the previous ones, there are a total of nine kinds. Or some proclaim that 'I' in the four skandhas of vedana, samjna, samskara, and vijnana is considered a 'dwelling place' for rupa. It can be further divided into four kinds. Adding the previous ones, there are a total of thirteen kinds. Among these thirteen kinds, the first one is 'sakkayaditthi' (self-view), and the following twelve kinds are 'what I see'. Just as there are thirteen kinds of rupa, the same is true for the categories of samskara and vijnana. Above the five skandhas, there are thirteen kinds each. Altogether, there are sixty-five kinds. Among these sixty-five kinds, five are 'self-view', which is calculated based on the five skandhas themselves; sixty are 'what belongs to me', which is calculated differently from the five skandhas. Looking at each other in a crisscross manner, thinking they are different skandhas, not entirely outside the five skandhas. Many people separately calculate that there are sixty-five kinds, not just one person's delusion is like this (this section ends). Secondly, in response to the delusion, to clarify the principle. The wisdom of the saints observes and knows that it is only the five skandhas, and there is no other 'I' and 'person'. Therefore, the Yogacarabhumi-sastra says that sravakas (arhats) and pratyekabuddhas (solitary Buddhas) see the five skandhas and also see the separation from the five skandhas, and 'I' is invisible. The samskaras (volitions) arise from conditions, arising, ceasing, and harmonizing, and the five skandhas and separation from the five skandhas have no 'I' and 'human nature', which is the principle (this section ends). Thirdly, to clarify its reality. Seeing the arising and ceasing of the five skandhas is reality. Therefore, the Vimalakirti Sutra says that since the 'self-image' has been removed, the 'dharma-image' should arise. It should be thought that this body arises only from the combination of many dharmas (teachings), only dharmas arise and cease, only dharmas cease. Arising and ceasing is the real aspect of the dharma, so it is called reality (this section ends). What is called 'use' is the use that arises from the collection of false names of the previous five skandhas, and there are distinctions such as humans, devas, men, and women. This kind of false use 'exists' but is not a disaster. Therefore, saints often follow the customs of the world and say that there are 'I', 'people', 'sentient beings', and 'lifespan'. The above four sections clarify 'pudgala-sunyata' (emptiness of self). Next, clarify 'dharma-sunyata' (emptiness of phenomena), in which there are four sections. First, clarify its situation. In the previous division of 'pudgala-sunyata', the established dharma reality and false use, clinging to the appearance and taking it as fixed, are all called delusions in relation to 'dharma-sunyata'. Because these are also clinging to the dharma and having self-view (this section ends). Secondly, to clarify its principle. Bodhisattvas (enlightenment beings) correctly observe and know that everything taken before is ultimately without dharma. Not only is there no self-nature, but the appearance does not exist either. No dharma is
遣情之理(此二門竟)。
次辨其實。既空情情相。妄想心息。便見真實如來藏性自體法界秘密法門。是其實也(此三門竟)。
次辨其用。依前真實如來藏體。緣起整合生死涅槃。是其用也。如經中說。十二因緣。皆一心作。又云。三界一心作。復言。法身輪轉五道。名曰眾生。此是真實起生死也。又如經中。如來藏性。顯成法身。如是等義。起涅槃也。無我體相。粗況如是。
第三門中。約宗分異。于中有二。一定其宗別。二約宗辨異。言宗別者。宗別有四。一立性宗。二破性宗。三破相宗。四顯實宗。此四如前二諦章中具廣分別(此一門竟)。
次約宗辨異。初宗之中。但明生空。不說法空。雖說生空。但說陰上無彼凡夫橫計我人。目之為空。未說眾生因緣虛假無性之空。第二宗中。具明二空。五陰及生。攬別成總。是因和合。因和合中。空無定性名眾生空。不同前宗陰上無人名眾生空。苦空無常等。整合諸法。名法和合。法和合中。空無定性。是其法空。問曰。五陰因和無性。云何得名眾生空乎。釋言。五陰是我所法。從內作名。故曰生空。又復一切總因別起。通名眾生。彼生無性。故名生空。第三宗中。亦具二空異於前宗。言生空者。前宗直就因和合中虛假無性。名眾生空。不空
【現代漢語翻譯】 遣情之理（此二門竟）。
現代漢語譯本： 遣除情執的道理（以上兩門講述完畢）。
其次辨別其實質。既然情執和情執的表象都已空寂，妄想之心止息，便能見到真實如來藏性（Tathāgatagarbha-nature，一切眾生皆具的佛性）的自體法界秘密法門。這就是它的實質（以上三門講述完畢）。
其次辨別其作用。依靠前面所說的真實如來藏體，因緣和合而生起生死和涅槃。這就是它的作用。如經中所說，十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）都是一心所造。又說，三界（Triloka，欲界、色界、無色界）都是一心所造。又說，法身（Dharmakāya，佛的法性之身）輪轉於五道（Pañca-gati，地獄、餓鬼、畜生、人、天），名為眾生。這是真實生起生死。又如經中所說，如來藏性顯現成就法身，等等這些意義，是生起涅槃。無我的體相，大致情況就是這樣。
第三門中，根據宗派來區分差異。其中有二：一是確定宗派的差別，二是根據宗派辨別差異。說到宗派的差別，宗派的差別有四種：一是立性宗，二是破性宗，三是破相宗，四是顯實宗。這四種宗派在前文二諦章中已經詳細分別過了（以上一門講述完畢）。
其次根據宗派辨別差異。初宗之中，只闡明生空（Pudgala-śūnyatā，眾生之空），不說法空（Dharma-śūnyatā，諸法之空）。即使說生空，也只是說在五陰（Pañca-skandha，色、受、想、行、識）之上沒有凡夫橫加計度的我人，將其稱之為空。沒有說眾生因緣虛假無自性的空。第二宗中，具足闡明二空，五陰以及眾生，總合個別而成整體，是因緣和合。因緣和合之中，空無定性，名為眾生空。不同於前一宗所說的五陰之上沒有人，名為眾生空。苦空無常等等，整合諸法，名為法和合。法和合之中，空無定性，是其法空。有人問：五陰因緣和合無自性，怎麼能稱作眾生空呢？解釋說：五陰是我所擁有的法，從內在作用而得名，所以叫做生空。又一切總因別起，通稱為眾生，這個眾生沒有自性，所以叫做生空。第三宗中，也具足二空，但與前一宗不同。說到生空，前一宗直接就因緣和合之中虛假無自性，名之為眾生空，不空
【English Translation】 The principle of eliminating emotions (these two sections are completed).
English version: Next, discern the reality. Since both emotions and the appearance of emotions are empty, and delusional thoughts cease, one then sees the true Tathāgatagarbha-nature (the Buddha-nature inherent in all beings), the self-nature, the secret Dharma-gate of the Dharmadhātu (the realm of reality). This is its reality (these three sections are completed).
Next, discern its function. Relying on the aforementioned true Tathāgatagarbha-nature, conditions arise and integrate into saṃsāra (cycle of birth and death) and nirvāṇa (liberation). This is its function. As it is said in the sutras, the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda) are all created by one mind. It is also said that the three realms (Triloka) are created by one mind. Furthermore, it is said that the Dharmakāya (the body of the Dharma) revolves through the five paths (Pañca-gati), and is called sentient beings. This is the true arising of saṃsāra. Also, as it is said in the sutras, the Tathāgatagarbha-nature manifests and becomes the Dharmakāya, and so on, these meanings are the arising of nirvāṇa. The characteristics of non-self are roughly as described.
In the third section, differences are distinguished according to the schools. Within this, there are two aspects: first, determining the differences between the schools; second, distinguishing the differences according to the schools. Regarding the differences between the schools, there are four types: first, the school that establishes nature; second, the school that refutes nature; third, the school that refutes characteristics; and fourth, the school that reveals reality. These four schools have been extensively distinguished in the previous chapter on the Two Truths (this one section is completed).
Next, distinguish the differences according to the schools. Within the first school, only the emptiness of beings (Pudgala-śūnyatā) is explained, and the emptiness of dharmas (Dharma-śūnyatā) is not discussed. Even when the emptiness of beings is discussed, it only refers to the absence of the 'I' and 'mine' that ordinary people mistakenly conceive on the basis of the five skandhas (Pañca-skandha), and this is called emptiness. It does not discuss the emptiness of beings as being illusory and without inherent nature due to conditions. In the second school, both emptinesses are fully explained. The five skandhas and beings are gathered from individual parts to form a whole, which is the aggregation of causes and conditions. Within the aggregation of causes and conditions, emptiness without fixed nature is called the emptiness of beings. This is different from the previous school, which says that the emptiness of beings is the absence of a person on the basis of the five skandhas. Suffering, emptiness, impermanence, etc., are integrated into all dharmas, which is called the aggregation of dharmas. Within the aggregation of dharmas, emptiness without fixed nature is the emptiness of dharmas. Someone asks: If the five skandhas are an aggregation of causes and conditions without inherent nature, how can they be called the emptiness of beings? The explanation is: The five skandhas are the dharmas that I possess, and they are named from their internal function, so they are called the emptiness of beings. Furthermore, all general causes give rise to individual effects, which are collectively called beings. These beings have no inherent nature, so they are called the emptiness of beings. In the third school, both emptinesses are also complete, but they are different from the previous school. Regarding the emptiness of beings, the previous school directly considers the illusory and non-inherent nature within the aggregation of causes and conditions, calling it the emptiness of beings, not emptiness.
假生。今此宗中。假生亦無。故名生空。如似空中無事見人。當知。彼人無人為人。人即非人。不待以陰離分破壞方為無人。如是一切。故維摩云。菩薩觀生。如第五大第六陰等。言法空者。前宗之中。但說諸法苦無常等和合無性。故名法空。不說空無假名諸法。此宗所說。假法亦空故云法空。如空中華。無華為華。華即非華。不待以彼苦無常等離分破壞方為無花。諸法如是。故維摩云。如燋谷互須陀見等。不但無性。相亦非有。第四宗中。亦具二空。與前復異。于中且以兩門分別。一依持門。二緣起門。若論依持。妄想法空。名眾生空。所依真寂。名為法空。良以妄想眾生所起。故妄想空名眾生空。所依真實。是法自體。法體寂。故名為法空。若就真實緣起門。說真如體寂。名為法空。緣用寂滅。名眾生空。真體寂者。真實法界。恒沙佛法。同一體性。互相整合無別自性。故曰體寂。如說諸法以之為常。隨義分別。諸法之外。無別常體。我樂凈等一切諸門類。亦同爾。無有一法別守自性。是故諸法一切皆寂。此法體寂名法空也。緣用寂者。彼如來藏緣起。整合生死涅槃一切諸法。用相寂滅。名眾生空。良以作用緣集在人。是故用寂名眾生空。宗別如是。
第四門中。就人辨定。人謂聲聞緣覺菩薩。菩薩之人。
【現代漢語翻譯】 現代漢語譯本：假生（暫時性的存在）。現在這個宗派中，連假生也沒有，所以叫做生空（一切眾生皆空的道理）。就像在空中無緣無故看見人一樣。應當知道，那個人不是真正的人，因為沒有人而顯現出人，所以人即非人。不需要等到用五陰（色、受、想、行、識）分離破壞才能證明沒有人。一切事物都是如此。所以《維摩詰經》說：『菩薩觀察眾生，如同觀察第五大（地、水、火、風、空）和第六陰（意識）一樣。』 說到法空（一切法皆空的道理），之前的宗派中，只說諸法是苦、無常等因緣和合而沒有自性，所以叫做法空。沒有說空無假名諸法。這個宗派所說，假法也是空的，所以叫做法空。就像空中的花，沒有實質而顯現為花，所以花即非花。不需要等到用苦、無常等分離破壞才能證明沒有花。諸法也是如此。所以《維摩詰經》說：『如同焦芽敗種，須彌山變成須陀洹（梵文Srotāpanna的音譯，指入流果，小乘佛教修行 प्रथम सोपान）見一樣。』不但沒有自性，連相狀也不是真實存在的。 第四宗派中，也具備人空和法空兩種空性，但與之前的宗派有所不同。其中且用兩個方面來分別：一是依持門，二是緣起門。如果從依持的角度來說，虛妄的念頭和想法是空的，叫做眾生空。所依賴的真實寂靜，叫做法空。因為虛妄的念頭和想法是眾生所產生的，所以虛妄的念頭和想法是空的，叫做眾生空。所依賴的真實，是法的自體，法的本體是寂靜的，所以叫做法空。 如果從真實緣起的角度來說，真如（梵文：Tathātā，指一切事物真實不變的本性）的本體是寂靜的，叫做法空。緣起的作用是寂滅的，叫做眾生空。真如本體寂靜，指的是真實的法界，像恒河沙一樣多的佛法，都是同一個體性，互相整合而沒有分別的自性，所以說本體寂靜。就像說諸法以真如為常一樣，隨著意義來分別，在諸法之外，沒有別的常體。我、樂、凈等一切諸門類，也都是如此。沒有一種法是單獨守護自己的自性的。所以諸法一切都是寂靜的。這個法體寂靜叫做法空。 緣起的作用寂滅，指的是如來藏（梵文：Tathāgatagarbha，指一切眾生皆具有的成佛的可能性）緣起，整合生死涅槃一切諸法，作用的相狀是寂滅的，叫做眾生空。因為作用的緣起和整合在於人，所以作用寂滅叫做眾生空。宗派的區別就是這樣。 第四門中，就人來辨別確定。人指的是聲聞（梵文：Śrāvaka，聽聞佛陀教誨而證悟的修行者）、緣覺（梵文：Pratyekabuddha，不依師教，通過自身努力而證悟的修行者）、菩薩（梵文：Bodhisattva，發願救度一切眾生的修行者）。菩薩這種人。
【English Translation】 English version: 'False existence'. In this school, even false existence does not exist, hence it is called 'emptiness of beings' (the principle that all beings are empty). It is like seeing a person in the air for no reason. It should be known that that person is not a real person, because a person appears where there is no person, so a person is a non-person. It is not necessary to wait for the separation and destruction of the five skandhas (form, feeling, perception, volition, consciousness) to prove that there is no person. All things are like this. Therefore, the Vimalakirti Sutra says: 'Bodhisattvas observe beings as they observe the fifth great element (earth, water, fire, wind, space) and the sixth consciousness.' Speaking of 'emptiness of dharmas' (the principle that all dharmas are empty), in the previous schools, it was only said that all dharmas are aggregates of suffering, impermanence, etc., and have no self-nature, hence it is called 'emptiness of dharmas'. It does not speak of empty and false dharmas. What this school says is that false dharmas are also empty, hence it is called 'emptiness of dharmas'. It is like a flower in the air, appearing as a flower without substance, so a flower is a non-flower. It is not necessary to wait for the separation and destruction of suffering, impermanence, etc., to prove that there is no flower. All dharmas are like this. Therefore, the Vimalakirti Sutra says: 'Like scorched sprouts and rotten seeds, Mount Sumeru becomes a Srotāpanna (Sanskrit: Srotāpanna, meaning 'stream-enterer', the first stage of enlightenment in Theravada Buddhism).' Not only is there no self-nature, but even the appearance is not real. In the fourth school, both the emptiness of beings and the emptiness of dharmas are present, but they are different from the previous schools. Among them, we will distinguish them in two aspects: first, the dependent origination; second, the conditioned arising. If we talk about dependent origination, false thoughts and ideas are empty, which is called the emptiness of beings. The real tranquility on which it depends is called the emptiness of dharmas. Because false thoughts and ideas are produced by beings, the emptiness of false thoughts and ideas is called the emptiness of beings. The reality on which it depends is the self-nature of the dharma, and the essence of the dharma is tranquility, so it is called the emptiness of dharmas. If we talk about conditioned arising from the perspective of reality, the essence of Tathātā (Sanskrit: Tathātā, referring to the true and unchanging nature of all things) is tranquility, which is called the emptiness of dharmas. The function of conditioned arising is extinction, which is called the emptiness of beings. The tranquility of the essence of Tathātā refers to the real dharma realm, and the Buddha-dharmas as numerous as the sands of the Ganges are of the same essence, integrated with each other without separate self-natures, so it is said that the essence is tranquility. Just as it is said that all dharmas take Tathātā as constant, according to the meaning, there is no other constant essence outside of all dharmas. All categories such as self, joy, purity, etc., are also like this. There is no dharma that independently guards its own self-nature. Therefore, all dharmas are all tranquility. This tranquility of the dharma essence is called the emptiness of dharmas. The extinction of the function of conditioned arising refers to the Tathāgatagarbha (Sanskrit: Tathāgatagarbha, referring to the potential for Buddhahood that all beings possess) arising, integrating all dharmas of birth, death, and nirvana, and the appearance of the function is extinction, which is called the emptiness of beings. Because the conditioned arising and integration of the function lies in people, the extinction of the function is called the emptiness of beings. The distinction of the schools is like this. In the fourth school, we identify and determine based on people. People refer to Śrāvakas (Sanskrit: Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Sanskrit: Pratyekabuddha, practitioners who attain enlightenment through their own efforts without relying on a teacher), and Bodhisattvas (Sanskrit: Bodhisattva, practitioners who vow to save all beings). This kind of person, the Bodhisattva.
具解二空。聲聞緣覺。經論不同。毗曇地持十地論等。說聲聞人但得生空。緣覺亦爾。成實論中。說聲聞等有得二空不簡利鈍。大智論中。說利根者具解二空。如先尼等鈍根之者。單解生空。是義云何。釋言。此等各有所以。于中略以三門釋之。一明如來所說不同。二明聲聞根有利鈍所解各異。三正會其言。所說不同者。如來於彼立性宗中。唯說生空。后三宗中。具說二空。如上所辨。根利鈍者。聲聞人中。根有三品。謂下中上。此三品人。聞彼初宗立性之教。但解生空。以此教中未曾宣說法體空。故聞第二宗破性之教。鈍者但能悟解生空。中上二人。通解二空。聞第三宗。中下二人。但解生空。利人俱解。聞第四宗。三品之人。同解生空。不解法空。以彼但于眾生所起情相法中悟解空故。次會其言。阿毗曇者。據彼初宗。是故宣說一切聲聞但解生空。成實執彼第二宗中中上之人能解二空。過分說言。一切聲聞。莫問利鈍。同解二空。成實有此過分之失。大智論中。據第三宗。說彼鈍者但解生空利解法空。此乃中下。同名鈍根。十地地持據第四宗。是故宣說聲聞之人但解生空。妄想法中而得空故。亦可從彼初宗為言。無我之義。略判如是。
如法性實際義三門分別(釋名一 辨相二 大小有無三)
第一
【現代漢語翻譯】 現代漢語譯本： 關於對『二空』（人空和法空）的理解，聲聞乘和緣覺乘的經典和論著有不同的說法。《毗曇》（《阿毗達磨》）、《地持》（《菩薩地持經》）、《十地論》等認為，聲聞乘人只能證悟人空，緣覺乘人也是如此。《成實論》中說，聲聞乘等修行者，無論根器利鈍，都有可能證悟二空。《大智度論》中說，利根之人能夠完全理解二空，比如先尼（Seni）等；而鈍根之人，只能理解人空。這些說法是什麼意思呢？ 解釋說，這些說法各有其道理。在這裡，我將從三個方面來解釋：一是說明如來（Tathagata）所說的不同；二是說明聲聞乘人的根器有利鈍，所理解的也各不相同；三是正確地會合這些說法。所說不同是指，如來在立性宗中，只說人空；在後三個宗派中，才完整地說二空，如上面所辨析的。 根器利鈍是指，聲聞乘人中，根器有下、中、上三品。這三品人，聽聞立性宗的教義，只能理解人空。因為這個教義中沒有宣說法體空。聽聞第二宗破性之教，鈍根之人只能悟解人空，中根和上根之人，能夠通達理解二空。聽聞第三宗，中根和下根之人，只能理解人空，利根之人都能理解。聽聞第四宗，三品之人，都理解人空，不理解法空。因為他們只是在眾生所產生的情相法中悟解空性。 接下來會合這些說法。《阿毗曇》是根據立性宗的觀點，所以宣說一切聲聞乘人只能理解人空。《成實論》執持第二宗中中根和上根之人能夠理解二空的觀點，過分地說一切聲聞乘人，無論根器利鈍，都理解二空。《成實論》有這種過分的說法。《大智度論》是根據第三宗的觀點，說鈍根之人只能理解人空，利根之人理解法空。這裡的中根和下根，都被稱為鈍根。《十地論》、《地持》是根據第四宗的觀點，所以宣說聲聞乘人只能理解人空，在妄想的法中證得空性。也可以從立性宗的角度來說，無我的意義，大致判斷就是這樣。 如法性、實際義，從三個方面分別（解釋名稱一，辨別相狀二，大小有無三）。 第一
【English Translation】 English version: Regarding the understanding of 'two emptinesses' (emptiness of self and emptiness of phenomena), the scriptures and treatises of the Sravaka and Pratyekabuddha vehicles have different views. The 'Abhidhamma' (Abhidharma), 'Bodhisattvabhumi' (Bodhisattva-bhumi), 'Dasabhumika Sutra' (Dasabhumika Sutra), and others state that Sravakas can only realize the emptiness of self, and so do Pratyekabuddhas. The 'Tattvasiddhi Shastra' (Tattvasiddhi Shastra) says that Sravakas and other practitioners, regardless of their sharpness or dullness of faculties, have the potential to realize both emptinesses. The 'Mahaprajnaparamita Shastra' (Mahaprajnaparamita Shastra) says that those with sharp faculties can fully understand both emptinesses, such as Seni; while those with dull faculties can only understand the emptiness of self. What do these statements mean? The explanation is that each of these statements has its own reason. Here, I will explain it from three aspects: first, to explain the differences in what the Tathagata (Tathagata) said; second, to explain that Sravakas have sharp and dull faculties, and what they understand is also different; and third, to correctly reconcile these statements. The differences in what was said refer to the fact that the Tathagata only spoke of the emptiness of self in the Establishing Nature School; only in the latter three schools did he fully speak of both emptinesses, as analyzed above. The sharpness or dullness of faculties refers to the fact that among Sravakas, there are three grades of faculties: lower, middle, and upper. These three grades of people, upon hearing the teachings of the Establishing Nature School, can only understand the emptiness of self. This is because this teaching has not proclaimed the emptiness of the nature of phenomena. Upon hearing the teaching of the Second School of Breaking Nature, those with dull faculties can only realize the emptiness of self, while those with middle and upper faculties can understand both emptinesses. Upon hearing the Third School, those with middle and lower faculties can only understand the emptiness of self, while those with sharp faculties can understand both. Upon hearing the Fourth School, all three grades of people understand the emptiness of self, but do not understand the emptiness of phenomena. This is because they only realize emptiness in the emotional phenomena arising from sentient beings. Next, I will reconcile these statements. The 'Abhidhamma' is based on the viewpoint of the Establishing Nature School, so it proclaims that all Sravakas can only understand the emptiness of self. The 'Tattvasiddhi Shastra' holds the view that those with middle and upper faculties in the Second School can understand both emptinesses, and excessively states that all Sravakas, regardless of their sharpness or dullness of faculties, understand both emptinesses. The 'Tattvasiddhi Shastra' has this excessive statement. The 'Mahaprajnaparamita Shastra' is based on the viewpoint of the Third School, saying that those with dull faculties can only understand the emptiness of self, while those with sharp faculties understand the emptiness of phenomena. Here, the middle and lower faculties are both called dull faculties. The 'Dasabhumika Sutra' and 'Bodhisattvabhumi' are based on the viewpoint of the Fourth School, so they proclaim that Sravakas can only understand the emptiness of self, attaining emptiness in the phenomena of delusion. It can also be said from the perspective of the Establishing Nature School that the meaning of no-self is roughly judged in this way. Separately explain the three aspects of suchness, reality, and meaning (explain the name first, distinguish the characteristics second, and the existence or non-existence of large and small third). First
釋名。如法性實際義。出大品經。此三乃是理之別目。故龍樹言。如法性等。實相異名。所言如者。是其同義。法相雖殊。理實同等。故名為如。言法性者。自體名法。法之體性。故云法性。言實際者。理體不虛。目之為實。實之畔齊。故稱為際。名義如是。
第二門中。辨其體相。于中有三。一通就二諦以別三門。二唯就真諦以別三門。三就觀入以別三門。就初門中。論釋有二。一通就諸法空有二義。以別三門。二通就諸法九義差別。以別三門。言就空有以別三者。世諦為有。真諦為空。如法性等。皆通此二。相狀如何。如論中說。如有二種。一各各相如。謂地堅相水濕相等。問曰。此等事相各異。云何名如。良以諸法皆有自相。自相齊通。彼此相似。故名為如。又就地中有多種地。同皆是堅。堅義相似。故名為如。水等亦爾。亦可所說地等諸法如其體實。不如狂人顛倒所見。故名為如。二真實相。如論自釋言。于彼相中。求實叵得。即是空義。此之空義。諸法同等。故名為如。言法性者。論釋有二。一事法性。謂地堅性水濕性等。故論說言。用無著心分別諸法。各各自性。名事法性。二實法性。諸法實相名實法性。此二法性與地持同。言實際者。論言。法性即是其實。如亦是實。據后為言。證處名際。此就
【現代漢語翻譯】 現代漢語譯本 釋名：如法性、實際義（指事物的真實本性）。出自《大品經》。這三者是理的不同名稱。所以龍樹菩薩說，如、法性等，是實相的異名。所說的『如』，是它們的共同含義。法的相狀雖然不同，但理的本質是相同平等的，所以稱為『如』。所說的『法性』，自體稱為法，法的體性，所以叫做『法性』。所說的『實際』，理體不虛妄，稱之為實，真實的邊際，所以稱為『際』。名義就是這樣。
第二部分，辨別它們的體相。其中有三種方式：一是通就二諦（世俗諦和勝義諦）來區分這三個概念；二是僅就真諦（勝義諦）來區分這三個概念；三是就觀行證入的角度來區分這三個概念。就第一種方式而言，討論和解釋分為兩種：一是通就諸法空有二義來區分這三個概念；二是通就諸法九種意義的差別來區分這三個概念。就空有二義來區分這三個概念而言，世俗諦是有，真諦是空。如、法性等，都貫通這二者。它們的相狀如何呢？如論中所說，『如』有兩種：一種是各各相如，比如地的堅硬相、水的濕潤相等。問：這些事物的相狀各不相同，為什麼稱為『如』呢？因為諸法都有各自的自相，自相之間齊同貫通，彼此相似，所以稱為『如』。又比如，在土地中有很多種土地，它們都同樣是堅硬的，堅硬的意義相似，所以稱為『如』。水等也是這樣。也可以說，所說的地等諸法，如其體性真實，不像狂人顛倒所見，所以稱為『如』。另一種是真實相，如論自身解釋說：『在這些相中，尋求真實是不可得的』，這就是空義。這種空義，諸法是同等的，所以稱為『如』。所說的『法性』，論中解釋有兩種：一是事法性，比如地的堅硬性、水的濕潤性等。所以論中說：『用無著的心分別諸法，各自的自性，名為事法性。』二是實法性，諸法的實相名為實法性。這兩種法性與《地持經》相同。所說的『實際』，論中說：『法性就是它的真實，如也是真實。』根據後面的解釋，證悟之處名為『際』。這是就...
【English Translation】 English version Explanation of Terms: 『Ru』 (Suchness), 『Fa Xing』 (Dharmata - the nature of phenomena), and 『Shi Ji』 (Reality Limit - the ultimate boundary of reality). These terms appear in the Mahaprajnaparamita Sutra (Dapin Jing). These three are different names for the principle (of reality). Therefore, Nagarjuna (Longshu) says that 『Ru』, 『Fa Xing』, etc., are different names for 『real mark』 (Shi Xiang - the true characteristic of things). The term 『Ru』 (Suchness) refers to their common meaning. Although the appearances of phenomena (Dharma) are different, the essence of the principle is the same and equal, so it is called 『Ru』 (Suchness). The term 『Fa Xing』 (Dharmata) refers to the self-nature being called Dharma, the nature of Dharma, so it is called 『Fa Xing』 (Dharmata). The term 『Shi Ji』 (Reality Limit) refers to the principle being not false, it is called 『real』 (Shi), the boundary of reality, so it is called 『Ji』 (Limit). The meaning of the terms is as such.
In the second section, we distinguish their substance and characteristics. There are three ways to do this: first, to distinguish these three concepts in terms of the two truths (conventional truth and ultimate truth); second, to distinguish these three concepts only in terms of ultimate truth; and third, to distinguish these three concepts from the perspective of contemplative realization. Regarding the first method, the discussion and explanation are divided into two types: first, to distinguish these three concepts in terms of the two meanings of emptiness and existence of all phenomena; and second, to distinguish these three concepts in terms of the nine different meanings of all phenomena. Regarding distinguishing these three concepts in terms of emptiness and existence, conventional truth is existence, and ultimate truth is emptiness. 『Ru』 (Suchness), 『Fa Xing』 (Dharmata), etc., all penetrate these two. What are their characteristics? As the treatise says, there are two types of 『Ru』 (Suchness): one is 『each is such』 (ge ge xiang ru), such as the hardness of earth, the wetness of water, etc. Question: These appearances of things are different, why are they called 『Ru』 (Suchness)? Because all phenomena have their own self-characteristics, and the self-characteristics are the same and interconnected, and are similar to each other, so they are called 『Ru』 (Suchness). Also, for example, there are many kinds of earth in the earth, and they are all hard, and the meaning of hardness is similar, so it is called 『Ru』 (Suchness). The same is true for water, etc. It can also be said that the phenomena such as earth, etc., are true to their nature, unlike the inverted views of madmen, so they are called 『Ru』 (Suchness). The other is the 『true mark』 (zhen shi xiang), as the treatise itself explains: 『In these marks, seeking reality is unattainable,』 which is the meaning of emptiness. This meaning of emptiness is the same for all phenomena, so it is called 『Ru』 (Suchness). Regarding 『Fa Xing』 (Dharmata), there are two explanations in the treatise: one is 『phenomenal Dharmata』 (shi fa xing), such as the hardness of earth, the wetness of water, etc. Therefore, the treatise says: 『Using a mind without attachment to distinguish all phenomena, each with its own self-nature, is called phenomenal Dharmata.』 The other is 『real Dharmata』 (shi fa xing), the real mark of all phenomena is called real Dharmata. These two Dharmatas are the same as in the Bodhisattvabhumi Sutra (Dichijing). Regarding 『Shi Ji』 (Reality Limit), the treatise says: 『Dharmata is its reality, and Suchness is also reality.』 According to the later explanation, the place of realization is called 『Ji』 (Limit). This is regarding...
空有。以別三門。次就九義。以別三門。先辨九義。然後就之以別三門。何者九義。如論中說。一各各體。謂一切法各有自體。如彼眼根四大所造凈色為體。如是一切。二各各相。相謂相狀。一切諸法。各有相狀。故名為相。三各各力。力謂力用。一切諸法。各有力用。四各各因。謂一切法各有所因。五各各緣。謂一切法各有所緣。因緣何別。蓋乃親疏以別二門。親生曰因。疏發名緣。六各各果。謂一切法各自有果。七各各性。性謂三性。一切諸法無出善惡無記三性。故名為性。此非體性。若言體相前體中攝。八者諸法各有限礙。謂一切法各有分齊。如陰唯五不得為多。如是一切。又如色法。唯有十入及一少分。不得有餘。如是一切。名為限礙。九開通義。謂一切法義相開通。如似色義通於十入及一少分心通六識。如是一切。九義如是。如法性等。皆通此九。所言如者。論釋有三。一者下如。謂前九義。各各差別。既言差別。云何名如。以一切法同有此九故。名為如。二者中如。謂前九義。皆是無常生滅之法。三者上如。謂前九義。皆非有非無非生非滅究竟清凈。言法性者。論自釋言。九法中性。名為法性。于中有三。謂下中上。義如前釋。所言異者。向前直取相似為如。今此明其法之體性。故云法性。言實際者。論
【現代漢語翻譯】 現代漢語譯本 空有。用九義來區分三門。接下來就用九義來區分三門。首先辨析九義，然後用它們來區分三門。什麼是九義呢？如論中所說：一、各各體（指一切法的自體）。謂一切法各有自體（自身），比如眼根是由四大（地、水、火、風）所造的清凈色為自體。一切法都是如此。二、各各相（指一切法的相狀）。相是指相狀，一切諸法，各有相狀，所以名為相。三、各各力（指一切法的力用）。力是指力用，一切諸法，各有力用。四、各各因（指一切法的因）。謂一切法各有所因。五、各各緣（指一切法的緣）。謂一切法各有所緣。因和緣有什麼區別？大概是親疏遠近的區別。親近而生髮的叫做因，疏遠而引發的叫做緣。六、各各果（指一切法的果）。謂一切法各自有果。七、各各性（指一切法的性質）。性是指三性（善、惡、無記），一切諸法都離不開善、惡、無記這三種性質，所以名為性。這裡說的性不是體性。如果說是體性，就包含在前面的『體』中了。八、諸法各有限礙（指一切法的侷限性）。謂一切法各有分齊（界限），比如五陰只能是五種，不能更多。一切法都是如此。又比如色法，只有十入（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）及一少分（法處所攝色），不能有其他的。一切法都是如此，這叫做限礙。九、開通義（指一切法義相開通）。謂一切法義相開通，比如『似色義』通於十入及一少分，心通六識。一切法都是如此。九義就是這樣。如法性等，都包含這九義。所說的『如』，論中有三種解釋：一、下如。謂前面的九義，各各差別。既然說是差別，為什麼又叫做『如』呢？因為一切法都共同具有這九義，所以名為『如』。二、中如。謂前面的九義，都是無常生滅之法。三、上如。謂前面的九義，皆非有非無非生非滅，是究竟清凈的。所說的『法性』，論中自己解釋說：九法中的『性』，名為法性。其中有三種，即下、中、上，意義如前解釋。所說的『異』，是說前面直接取相似之處為『如』，現在這裡說明法的體性，所以叫做『法性』。所說的『實際』，論中……
【English Translation】 English version Emptiness and Existence. Use the Nine Meanings to distinguish the Three Doors. Next, use the Nine Meanings to distinguish the Three Doors. First, analyze the Nine Meanings, and then use them to distinguish the Three Doors. What are the Nine Meanings? As stated in the treatise: 1. Each Individual Substance (referring to the self-nature of all dharmas). It means that each dharma has its own self-nature, such as the eye-faculty, which is made of the Four Great Elements (earth, water, fire, wind), with pure form as its substance. All dharmas are like this. 2. Each Individual Characteristic (referring to the characteristics of all dharmas). Characteristic refers to appearance; all dharmas have their own characteristics, hence the name 'Characteristic.' 3. Each Individual Power (referring to the function of all dharmas). Power refers to function; all dharmas have their own power. 4. Each Individual Cause (referring to the cause of all dharmas). It means that each dharma has its own cause. 5. Each Individual Condition (referring to the condition of all dharmas). It means that each dharma has its own condition. What is the difference between cause and condition? Generally, it is the difference between closeness and distance. What directly gives rise is called 'cause,' and what indirectly triggers is called 'condition.' 6. Each Individual Result (referring to the result of all dharmas). It means that each dharma has its own result. 7. Each Individual Nature (referring to the nature of all dharmas). Nature refers to the Three Natures (wholesome, unwholesome, and neutral); all dharmas cannot escape these three natures, hence the name 'Nature.' This is not referring to the nature of substance. If it were the nature of substance, it would be included in the 'Substance' mentioned earlier. 8. Each Dharma has its Limitations (referring to the limitations of all dharmas). It means that each dharma has its own boundaries; for example, the Five Skandhas can only be five, no more. All dharmas are like this. Also, for example, form only has the Ten Entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma) and a small portion (form included in the dharma-sphere), and cannot have others. All dharmas are like this, which is called 'Limitations.' 9. The Meaning of Intercommunication (referring to the intercommunication of the meanings of all dharmas). It means that the meanings of all dharmas intercommunicate; for example, the 'meaning resembling form' communicates with the Ten Entrances and a small portion, and the mind communicates with the Six Consciousnesses. All dharmas are like this. The Nine Meanings are like this. Such as Dharma-nature, etc., all include these Nine Meanings. The 'Suchness' mentioned has three explanations in the treatise: 1. Lower Suchness. It means that the preceding Nine Meanings are each different. Since they are said to be different, why are they called 'Suchness'? Because all dharmas commonly possess these Nine Meanings, hence the name 'Suchness.' 2. Middle Suchness. It means that the preceding Nine Meanings are all impermanent and subject to arising and ceasing. 3. Higher Suchness. It means that the preceding Nine Meanings are neither existent nor non-existent, neither arising nor ceasing, and are ultimately pure. The 'Dharma-nature' mentioned is explained in the treatise itself: the 'Nature' among the Nine Dharmas is called Dharma-nature. Among them, there are three types: lower, middle, and higher, with meanings as explained earlier. The 'Difference' mentioned refers to taking similarity directly as 'Suchness' earlier, while here it explains the substance of the dharma, hence the name 'Dharma-nature.' The 'Actuality' mentioned, in the treatise...
自釋言。九中證果。名為實際。於前所說如及法性。窮證名果。一義如是。又論復言。此九法中。有相名如。空名法性。于中得果名為實際(此一門竟)。
次就真諦以別三門。于中有四。一遣生死涅槃之相。以別三門。二遣三世差別之相。以別三門。三就空理總別之義。以別三門。四就實性有無之義。以別三門。言遣生死涅槃相者。如論中說。觀察生死涅槃皆空。名之為如。問曰。經說生死是其無常無樂無我不凈。涅槃是其常樂我凈。云何言空。論言。為破顛倒心故。宣說生死苦無常等。不欲令人著無常等。以實相中無常苦等不可得故。又為破人顛倒心故。宣說涅槃常樂我凈。不欲令人著常樂等。亦以實中常樂凈等不可得故。良以諸法皆不可得。故故名為如。言法性者。入彼如中。舍離所觀染凈法相。不見生死涅槃可得。此不可得法性自爾。故言法性。故論說言。譬如小兒見水中月謂為實有。入水求之。求之不得便生愁憂。智者謂之水中無月。法性自爾。法性如是。故云法性。言實際者。如與法性。是其理實。此之理實。聖所證處故。名為際。言遣三世差別相者。如論中說。觀三世法。不生不滅寂靜平等。名之為如。斯乃三世空同曰如。言法性者。如論中說。法名涅槃。不戲論法性名本分種。如黃石中金性白
【現代漢語翻譯】 現代漢語譯本 自釋言：在九種情況下證得果位，這被稱為『實際』（Satya，真理，真實）。對於前面所說的『如』（Tathata，如如，真如）和『法性』（Dharmata，法的本性），徹底證悟就叫做『果』。這是一種解釋。此外，論中又說，這九種法中，有相的叫做『如』，空的叫做『法性』，從中得到果位叫做『實際』。（這一門結束）
接下來，就真諦（Paramartha，最高真理）從三個方面進行區分。其中有四點：一、去除生死涅槃的表象，以區分三門；二、去除三世差別的表象，以區分三門；三、就空理總別的意義，以區分三門；四、就實性有無的意義，以區分三門。
說到去除生死涅槃的表象，如論中所說：觀察生死涅槃皆是空性，這叫做『如』。有人問：經中說生死是無常、無樂、無我、不凈的，涅槃是常、樂、我、凈的，為什麼說是空呢？論中說：爲了破除顛倒之心，所以宣說生死是苦、無常等，不是要讓人執著于無常等，因為在實相中，無常、苦等是不可得的。又爲了破除人們的顛倒之心，所以宣說涅槃是常、樂、我、凈，也不是要讓人執著于常、樂等，因為在實相中，常、樂、凈等也是不可得的。正因為諸法都是不可得的，所以叫做『如』。
說到『法性』，進入到那個『如』中，捨棄所觀察的染凈法相，不見生死涅槃是可得的。這種不可得的法性本來就是如此，所以叫做『法性』。所以論中說：譬如小孩子看見水中的月亮，以為是真實存在的，就入水去尋找，尋找不到就產生憂愁。智者告訴他說水中沒有月亮。法性本來就是如此，法性就是這樣，所以叫做『法性』。
說到『實際』，『如』與『法性』是理性的真實。這種理性的真實，是聖者所證悟的境界，所以叫做『際』（Anta，邊際，終極）。
說到去除三世差別相，如論中所說：觀察三世之法，不生不滅，寂靜平等，名之為『如』。這是說三世皆空，共同之處叫做『如』。
說到『法性』，如論中所說：法名為涅槃，不戲論的法性名為本分種（Svabhava-gotra，自性種子）。比如黃石中的金性，白
【English Translation】 English version Self-explanation says: Attaining the fruit in nine instances is called 『Satya』 (actual, truth). Regarding the previously mentioned 『Tathata』 (suchness, thusness) and 『Dharmata』 (the nature of Dharma), complete realization is called 『fruit』. This is one explanation. Furthermore, the treatise states that among these nine dharmas, the one with characteristics is called 『Tathata』, the empty one is called 『Dharmata』, and attaining the fruit within them is called 『Satya』. (This section ends)
Next, based on Paramartha (ultimate truth), three aspects are distinguished. Among them, there are four points: 1. Eliminating the appearances of Samsara (birth and death) and Nirvana to distinguish the three aspects; 2. Eliminating the appearances of the differences of the three times to distinguish the three aspects; 3. Based on the meaning of the general and specific aspects of emptiness, to distinguish the three aspects; 4. Based on the meaning of the existence or non-existence of the real nature, to distinguish the three aspects.
Speaking of eliminating the appearances of Samsara and Nirvana, as stated in the treatise: Observing that Samsara and Nirvana are both empty is called 『Tathata』. Someone asks: The sutras say that Samsara is impermanent, without joy, without self, and impure, while Nirvana is permanent, joyful, with self, and pure. Why do you say they are empty? The treatise says: In order to break the inverted mind, it is proclaimed that Samsara is suffering, impermanent, etc., not to make people attached to impermanence, etc., because in the real aspect, impermanence, suffering, etc., are unattainable. Also, in order to break people's inverted mind, it is proclaimed that Nirvana is permanent, joyful, with self, and pure, not to make people attached to permanence, joy, etc., because in reality, permanence, joy, purity, etc., are also unattainable. Precisely because all dharmas are unattainable, it is called 『Tathata』.
Speaking of 『Dharmata』, entering into that 『Tathata』, abandoning the observed appearances of defiled and pure dharmas, not seeing that Samsara and Nirvana are attainable. This unattainable Dharmata is naturally so, so it is called 『Dharmata』. Therefore, the treatise says: For example, a child sees the moon in the water and thinks it is real, so he goes into the water to find it. When he cannot find it, he becomes sad and worried. A wise man tells him that there is no moon in the water. Dharmata is naturally so, Dharmata is like this, so it is called 『Dharmata』.
Speaking of 『Satya』, 『Tathata』 and 『Dharmata』 are the reality of reason. This reality of reason is the state realized by the sages, so it is called 『Anta』 (end, limit).
Speaking of eliminating the appearances of the differences of the three times, as stated in the treatise: Observing the dharmas of the three times, without arising, without ceasing, tranquil and equal, is called 『Tathata』. This means that the emptiness of the three times, the commonality is called 『Tathata』.
Speaking of 『Dharmata』, as stated in the treatise: Dharma is called Nirvana, the non-playful Dharmata is called Svabhava-gotra (inherent nature seed). For example, the nature of gold in yellow stone, white
石中銀性。一切法中有涅槃性。故云法性。言實際者。如向所說。法性名實。如亦是實。據后為言。入處名際。言就空理總別分者。隨詮辨空。空有差別。說之為如。故論說。空有差品名為如矣。問曰。差品云何名如。以諸法中同有空義故名為如。言法性者。廢詮論理。理是一味。一味之理。是法體性。故云法性。是以論言。總為一空名為法性。言實際者。論自釋言。如及法性。名之為實。證處名際。言就實性有無分者。如經中說。如來藏中。具過恒沙一切佛法。不離不脫不斷不異。是諸佛法。同一體性。互相整合。無有一法別守自性。雖無一性。而無不性。無有一性。即是如義。而無不性。即是法性。言實際者。彼如法性。即是其實。證處名際(此二門竟)。
次就觀門入以別三門。于中有二。一就觀入息染分別。二就觀入舍凈分別。言息染者。如論中說。何者是如。諸法實相常住不動。以有無明諸煩惱故。轉變邪曲。后息妄染。得於實相。如本不異。故名為如。言法性者。論言。實相體雖清凈。與煩惱合名為不凈。息除煩惱得本清凈。凈是一切諸法體性。故云法性。言實際者。如與法性是其理實。菩薩知此廣大無邊微妙最勝。更不餘求。安住其中。住處名際。言舍凈者。如論中說。菩薩觀察實相法中無常無
【現代漢語翻譯】 現代漢語譯本：石中銀性（石頭中蘊含銀子的性質）。一切法中都有涅槃性（達到解脫的本性）。所以稱為法性。說到實際，就像前面所說的，法性名為實，如也是實。根據後面的說法，證入之處名為際。說到就空理總別分，隨著詮釋來辨別空，空有差別，就說之為如。所以論中說，空有差別品名為如了。問：差別品為什麼名為如？因為諸法中共同具有空的意義，所以名為如。說到法性，廢棄詮釋來論述理，理是一味。一味之理，是法的體性，所以稱為法性。因此論中說，總為一空名為法性。說到實際，論自己解釋說，如及法性，名之為實，證悟之處名為際。說到就實性有無分，如經中所說，如來藏中，具足超過恒河沙數的一切佛法，不離不脫不斷不異。這些佛法，同一體性，互相整合，沒有一法單獨保有自性。雖然沒有一性，但沒有不是性。沒有一性，就是如的意義。而沒有不是性，就是法性。說到實際，那如法性，就是其實，證悟之處名為際（這兩個門講完了）。 接下來就觀門進入，以分別三個門。其中有兩個，一是就觀入息染分別，二是就觀入舍凈分別。說到息染，如論中所說，什麼是如？諸法實相常住不動，因為有無明諸煩惱的緣故，轉變邪曲，後來止息妄染，得到實相，如本來一樣沒有差異，所以名為如。說到法性，論中說，實相體雖然清凈，與煩惱結合就名為不凈，息除煩惱得到本來清凈，清凈是一切諸法的體性，所以稱為法性。說到實際，如與法性是其理實，菩薩知道此廣大無邊微妙最勝，更不向其他地方尋求，安住其中，安住之處名為際。說到舍凈，如論中所說，菩薩觀察實相法中無常無
【English Translation】 English version: The silver nature in the stone. In all dharmas, there is the nature of Nirvana (the nature of attaining liberation). Therefore, it is called Dharma-nature. Speaking of 'actuality,' as mentioned earlier, Dharma-nature is named 'reality,' and 'suchness' is also reality. According to the latter statement, the place of entry is called 'limit.' Speaking of distinguishing between the general and specific aspects of emptiness, according to the explanation, emptiness is discerned, and there are differences between emptiness and existence, which are referred to as 'suchness.' Therefore, the treatise says, 'The different qualities of emptiness and existence are called suchness.' Question: Why are the different qualities called suchness? Because all dharmas share the meaning of emptiness, they are called suchness. Speaking of Dharma-nature, abandoning explanation and discussing principle, the principle is of one flavor. The principle of one flavor is the essence of Dharma, so it is called Dharma-nature. Therefore, the treatise says, 'The totality of one emptiness is called Dharma-nature.' Speaking of actuality, the treatise itself explains, 'Suchness and Dharma-nature are called reality, and the place of realization is called limit.' Speaking of distinguishing between the presence and absence of real nature, as stated in the sutra, in the Tathagatagarbha (the womb of the Thus-Come One), there are all the Buddha-dharmas exceeding the sands of the Ganges River, which are not separate, not detached, not discontinuous, and not different. These Buddha-dharmas are of the same essence, mutually integrated, and no single dharma separately maintains its own nature. Although there is no single nature, there is nothing that is not nature. The absence of a single nature is the meaning of suchness, and the absence of anything that is not nature is Dharma-nature. Speaking of actuality, that suchness and Dharma-nature are its reality, and the place of realization is called limit (these two doors are finished). Next, entering through the gate of contemplation, three doors are distinguished. Among them, there are two: one is to distinguish based on observing the entry of cessation and defilement, and the other is to distinguish based on observing the entry of abandonment and purity. Speaking of cessation and defilement, as the treatise says, 'What is suchness? The real aspect of all dharmas is constant and unmoving. Because of ignorance and afflictions, it transforms into perversion and crookedness. Later, ceasing the deluded defilements, one attains the real aspect, which is the same as the original without difference, so it is called suchness.' Speaking of Dharma-nature, the treatise says, 'Although the essence of the real aspect is pure, when combined with afflictions, it is called impure. Ceasing afflictions, one attains original purity. Purity is the essence of all dharmas, so it is called Dharma-nature.' Speaking of actuality, suchness and Dharma-nature are its real principle. The Bodhisattva knows this to be vast, boundless, subtle, and supremely excellent, and seeks nothing else, abiding within it. The place of abiding is called limit. Speaking of abandonment and purity, as the treatise says, 'The Bodhisattva observes impermanence and non-
樂無我無凈。舍離凡夫常樂我凈。亦舍是觀。實相如本。故名為如。論自為喻。如水性冷從火變熱。是火滅已水冷如本。故名為如。諸法如是。實相平等。如水性冷。隨觀轉變。如水變熱。觀心息滅。實相如本。如火滅已水冷如本。故名為如。準驗斯文。妄想緣智決定滅盡。言法性者。實相常住不變不動。法性自爾。故云法性。言實際者。若得證時。彼如法性。即是實際。體相如是。
第三次明大小有無。大乘具有。廣如上辨。小乘亦具。云何得知。如龍樹說。雜阿含中。說十二緣是如法相法住法位。有佛無佛。性相常住。即是如義。又復如彼雜阿含中說。舍利弗善達法性。即是宣說法性之義。言實際者。龍樹釋言。小乘法中無其說處。雖無說處理實有之。云何知有。論言。涅槃即是實際。小乘法中說涅槃故。即是宣說實際之義。但涅槃法有種種名。或名為止。或名為妙。或名為離。或名為出。或名實際。是故涅槃即是實際。問曰。雖知小乘法中具此三義。相別如何。龍樹釋言。聲聞法中。觀法生滅名之為如。滅離諸觀得法實相。名為法性。彼名涅槃為實相矣。即此法性。聖所證處。名為實際。如法性實際義。略辨如是。
大乘義章卷第一 大正藏第 44 冊 No. 1851 大乘義章
【現代漢語翻譯】 現代漢語譯本 樂、無我、無凈（均指不真實）。捨棄凡夫所執著的常、樂、我、凈（四種顛倒的見解），也捨棄這種觀想。實相（諸法的真實面貌）恢復如其本來的狀態，所以稱為『如』。用一個比喻來說明，比如水的本性是冷的，因為火的作用而變得熱。當火熄滅后，水的冷性恢復如初，所以稱為『如』。一切諸法也是如此，實相是平等不變的，就像水的本性是冷的。隨著觀想而轉變，就像水被火加熱。當觀想止息滅除時，實相恢復如其本來的狀態，就像火熄滅后水的冷性恢復如初，所以稱為『如』。根據這個道理來驗證，妄想和緣智必定會滅盡。所說的法性（dharma-dhatu），指的是實相常住不變動，法性本來就是如此，所以稱為法性。所說的實際（tathata），如果證悟的時候，它就如同法性，就是實際，其體性和現象就是這樣。
第三次說明大乘和小乘的有無問題。大乘具有這三種含義，詳細的解釋如上文所述。小乘也具有這三種含義，如何得知呢？如龍樹（Nagarjuna）所說，《雜阿含經》（Samyukta Agama）中說十二因緣（dvadasanga-pratityasamutpada）是如法相、法住法位，無論有佛無佛，其自性相狀常住不變，這就是『如』的含義。又如《雜阿含經》中說，舍利弗（Sariputra）善於通達法性，這就是宣說法性的含義。關於實際，龍樹解釋說，小乘佛法中沒有明確說明的地方，雖然沒有明確說明，但實際上是存在的。如何知道它存在呢？論中說，涅槃（nirvana）就是實際，小乘佛法中講說涅槃，這就是宣說實際的含義。只是涅槃法有種種不同的名稱，或者稱為止，或者稱為妙，或者稱為離，或者稱為出，或者稱為實際。所以，涅槃就是實際。有人問：雖然知道小乘佛法中具備這三種含義，但它們的區別是什麼呢？龍樹解釋說，在聲聞乘（sravakayana）中，觀察諸法生滅變化，稱之為『如』。滅除一切觀想，證得諸法真實相狀，稱之為法性。他們稱涅槃為實相。這個法性，是聖者所證悟的境界，稱之為實際。關於如、法性、實際的含義，簡略地解釋如上所述。
《大乘義章》卷第一 大正藏第 44 冊 No. 1851 《大乘義章》
【English Translation】 English version 'Bliss, non-self, and non-purity' (referring to unrealities). Abandoning the 'permanence, bliss, self, and purity' (the four inverted views) clung to by ordinary people, and also abandoning this contemplation. The 'true nature' (the true appearance of all dharmas) reverts to its original state, hence it is called 'suchness' (tathata). To illustrate with a metaphor, like the nature of water being cold, which becomes hot due to the action of fire. When the fire is extinguished, the coldness of the water reverts to its original state, hence it is called 'suchness'. All dharmas are also like this, the true nature is equal and unchanging, just like the nature of water being cold. It transforms with contemplation, just like water being heated by fire. When contemplation ceases and is extinguished, the true nature reverts to its original state, just like the coldness of water reverting to its original state after the fire is extinguished, hence it is called 'suchness'. According to this principle to verify, delusion and conditioned wisdom will surely be extinguished. What is referred to as 'dharma-dhatu' (法性), refers to the true nature being permanent and unmoving, the dharma-dhatu is originally like this, hence it is called dharma-dhatu. What is referred to as 'tathata' (實際), if at the time of realization, it is like the dharma-dhatu, it is tathata, its essence and phenomena are like this.
The third time explaining the existence or non-existence of Mahayana and Hinayana. Mahayana possesses these three meanings, the detailed explanation is as described above. Hinayana also possesses these three meanings, how is it known? As Nagarjuna (龍樹) said, in the Samyukta Agama (雜阿含經), it is said that the twelve links of dependent origination (dvadasanga-pratityasamutpada 十二因緣) are the suchness of dharma, the abiding of dharma in its position, whether there is a Buddha or not, its nature and characteristics are permanent and unchanging, this is the meaning of 'suchness'. Moreover, as it is said in the Samyukta Agama, Sariputra (舍利弗) is good at understanding the dharma-dhatu, this is proclaiming the meaning of dharma-dhatu. Regarding tathata, Nagarjuna explains that there is no explicit explanation in Hinayana Buddhism, although there is no explicit explanation, it actually exists. How is it known that it exists? The treatise says that nirvana (涅槃) is tathata, Hinayana Buddhism speaks of nirvana, this is proclaiming the meaning of tathata. It is just that the dharma of nirvana has various different names, or it is called cessation, or it is called wonderful, or it is called detachment, or it is called liberation, or it is called tathata. Therefore, nirvana is tathata. Someone asks: Although it is known that Hinayana Buddhism possesses these three meanings, what are their differences? Nagarjuna explains that in the Sravakayana (聲聞乘), observing the arising and ceasing of dharmas is called 'suchness'. Extinguishing all contemplation and attaining the true appearance of all dharmas is called dharma-dhatu. They call nirvana the true nature. This dharma-dhatu is the state realized by the sages, it is called tathata. Regarding the meaning of suchness, dharma-dhatu, and tathata, the brief explanation is as described above.
Mahayana Meaning Chapter, Volume 1 Taisho Tripitaka Volume 44 No. 1851 Mahayana Meaning Chapter
大乘義章卷第二
遠法師撰
義法聚中此卷有七門(三解脫門義亦名三空義 三有為義 三無為義 四空義 四優檀那義 四悉檀義 四真實義)。
三解脫門義八門分別(釋名一 辨性二 分別三 制定其名四 制立其數五 次第之義六 就地分別七 重空之義八)
第一釋名。三解脫門者。謂空無相及與無愿。所言空者。就理彰名。理寂名空。言無相者。釋有兩義。一就理彰名。理絕眾相。故名無相。二就涅槃法相解釋。涅槃之法。舍離十相。故曰無相。言無愿者。經中或複名為無作。亦名無起。釋有三義。一就理彰名。理中無有貪求愿樂。故名無愿。理中無有作用集起。是故亦名無作無起。二就生死法相以釋。生死之法。不可願求。故名無愿。三就行以論。于生死中不生愿求。故名無愿。不作愿求故名無作。不起愿求。故曰無起。此三經論名解脫門。亦名三治。亦名三空。義或復說為三三昧門。三脫三昧經論同說。三治一門。如地論說。言三空者。如仁王說。言三脫者。對果名也。涅槃果德。絕縛名脫。空無相等。與脫為門。名解脫門。故龍樹言。行此三法。能得涅槃解脫果。故名解脫門。對治門者。對障名也。如地論說。三障對治。故名三治。言三空者。就理彰名。理如一味。隨詮
【現代漢語翻譯】 現代漢語譯本
大乘義章卷第二
遠法師 撰
義法聚中此卷有七門（三解脫門義亦名三空義、三有為義、三無為義、四空義、四優檀那義、四悉檀義、四真實義）。
三解脫門義八門分別（釋名一、辨性二、分別三、制定其名四、制立其數五、次第之義六、就地分別七、重空之義八）
第一釋名。三解脫門者，謂空、無相及與無愿。所言空者，就理彰名，理寂名空。言無相者，釋有兩義。一就理彰名，理絕眾相，故名無相。二就涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）法相解釋，涅槃之法，舍離十相，故曰無相。言無愿者，經中或複名為無作，亦名無起。釋有三義。一就理彰名，理中無有貪求愿樂，故名無愿。理中無有作用集起，是故亦名無作無起。二就生死法相以釋，生死之法，不可願求，故名無愿。三就行以論，于生死中不生愿求，故名無愿。不作愿求故名無作，不起愿求，故曰無起。此三經論名解脫門，亦名三治，亦名三空。義或復說為三三昧門。三脫三昧經論同說。三治一門，如地論說。言三空者，如仁王說。言三脫者，對果名也。涅槃果德，絕縛名脫。空無相等，與脫為門，名解脫門。故龍樹（Nagarjuna，佛教哲學家）言，行此三法，能得涅槃解脫果，故名解脫門。對治門者，對障名也。如地論說，三障對治，故名三治。言三空者，就理彰名，理如一味，隨詮
【English Translation】 English version
Mahayana Meaning Chapter, Volume 2
Compiled by Dharma Master Yuan
In the collection of meanings and teachings, this volume contains seven sections (The meaning of the Three Doors of Liberation, also known as the meaning of the Three Emptinesses; the meaning of the Three Conditioned Dharmas; the meaning of the Three Unconditioned Dharmas; the meaning of the Four Emptinesses; the meaning of the Four Utthanas; the meaning of the Four Siddhantas; the meaning of the Four Truths).
The meaning of the Three Doors of Liberation is explained in eight aspects (Explanation of the name - 1; Discernment of the nature - 2; Differentiation - 3; Establishing the name - 4; Establishing the number - 5; The meaning of the order - 6; Differentiation based on the grounds - 7; The meaning of multiple emptinesses - 8).
First, explaining the name. The Three Doors of Liberation are called 'emptiness' (sunyata), 'signlessness' (animitta), and 'wishlessness' (apranihita). What is meant by 'emptiness' is named based on principle; the quiescence of principle is called emptiness. Regarding 'signlessness', there are two meanings in the explanation. First, it is named based on principle; principle is devoid of all signs, hence it is called signless. Second, it is explained based on the characteristics of Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death). The Dharma of Nirvana abandons the ten signs, hence it is called signless. What is meant by 'wishlessness' is also called 'non-action' or 'non-arising' in the sutras. There are three meanings in the explanation. First, it is named based on principle; in principle, there is no craving or desire for pleasure, hence it is called wishless. In principle, there is no action or arising, therefore it is also called non-action and non-arising. Second, it is explained based on the characteristics of the Dharma of birth and death; the Dharma of birth and death cannot be wished for, hence it is called wishless. Third, it is discussed based on practice; in birth and death, no wish or desire arises, hence it is called wishless. Not making wishes or desires is called non-action, and not arising with wishes or desires is called non-arising. These three are called the Doors of Liberation in sutras and treatises, also called the Three Cures, and also called the Three Emptinesses. The meaning is sometimes explained as the Three Samadhi Doors. The Three Liberations and Three Samadhis are spoken of in the same way in sutras and treatises. The Three Cures are one aspect, as stated in the Dasabhumika Sutra Treatise. The Three Emptinesses are as stated in the Benevolent Kings Sutra. The Three Liberations are named in relation to the result. The virtue of the fruit of Nirvana is liberation from bondage, hence it is called liberation. Emptiness, signlessness, etc., serve as doors to liberation, hence they are called the Doors of Liberation. Therefore, Nagarjuna (Nagarjuna, Buddhist philosopher) said that practicing these three Dharmas can attain the fruit of Nirvana and liberation, hence they are called the Doors of Liberation. The Door of Cures is named in relation to the obstacles. As stated in the Dasabhumika Sutra Treatise, the Three Cures are the cures for the three obstacles, hence they are called the Three Cures. The Three Emptinesses are named based on principle; principle is of one flavor, following the explanation.
以別。故有三種。三三昧者。就行名也。前三是數。后三胡語。言三昧者。此言正定。以心合法離於邪亂。故曰三昧。此等差別。故名為門。亦可通入趣入名門。名義如是。
第二辨性。三脫三治及與三空。以此法為體。三三昧者。以行為體。但就行中用慧為主。若論眷屬。是五陰性。心王是識。想數為想。受數為受。餘數為行。隨生無作。即是色陰。問曰。此三用慧為主。何故經中說為三昧。釋言。一切諸心心法。更相受名。如四念處。體實是慧而名爲念。此亦如是。又龍樹言。此三智慧。若不住定則是狂慧。多墮邪疑。無所能為。以住定故能破煩惱。故從所依說為三昧。又三昧者。名為正定。一切禪定。若無此三退轉不定。不名三昧。由此三故。正定不退。就能為目。故名三昧。體性如是。
第三分相。隨法不同乃有三階。一三法相對。分別三門。二兩法相對。以別三門。三歷就一法。以別三門。言三法者。一是生死。二是涅槃。三第一義空。就彼生死說無愿門。生死多過。不可願故。就彼涅槃說無相門。涅槃寂靜離十相。故就第一義宣說空門。次就二法以別三門。于中乃有三種差別。一生死涅槃二。法相對以說三門。生死虛無。名之為空。故涅槃云。空者所謂一切生死。涅槃之法。離十相故。說為
【現代漢語翻譯】 現代漢語譯本 區別在於。因此有三種三昧（samādhi，正定）。三種三昧是從修行方面命名的。前面的『三』是數字，後面的『三昧』是胡語。所謂『三昧』，這裡的意思是『正定』。因為心與法相應，遠離邪惡和混亂，所以稱為『三昧』。這些差別，因此被稱為『門』。也可以通過它進入，所以稱為『門』。名義就是這樣。
第二，辨別體性。三脫（解脫）、三治（對治）以及三空（śūnyatā，空性），以這些法作為本體。三種三昧，以行為本體。但修行中以智慧為主。如果討論眷屬，則是五陰（pañca-skandha）的性質。心王是識陰（vijñāna-skandha），想數是想陰（saṃjñā-skandha），受數是受陰（vedanā-skandha），其餘數是行陰（saṃskāra-skandha），隨生無作就是色陰（rūpa-skandha）。問：這三種以智慧為主，為什麼經中說為三昧？解釋說：一切諸心心法，互相接受名稱。比如四念處（catuḥ-smṛtyupasthāna），體性實際上是智慧，卻名爲念。這裡也是這樣。而且龍樹（Nāgārjuna）說，這三種智慧，如果不依止於禪定，就是狂慧，多半會墮入邪見和疑惑，不能有所作為。因為依止於禪定，所以能破除煩惱。因此從所依止的禪定來說，稱為三昧。而且三昧，名為正定。一切禪定，如果沒有這三種，就會退轉不定，不能稱為三昧。因為有這三種，正定才不會退轉。就其作用而言，稱為三昧。體性就是這樣。
第三，區分相狀。隨著法的不同，有三個階段。一是三法相對，分別三門。二是兩法相對，區別三門。三是就一法而言，區別三門。所謂三法，一是生死（saṃsāra），二是涅槃（nirvāṇa），三是第一義空（paramārtha-śūnyatā）。就生死而言，說無愿門（apraṇihita-dvāra）。因為生死多有苦難，不可願求。就涅槃而言，說無相門（animitta-dvāra）。因為涅槃寂靜，遠離十相。就第一義而言，宣說空門（śūnyatā-dvāra）。其次，就兩法而言，區別三門。其中有三種差別。一是生死和涅槃兩種法相對，來說明三門。生死虛無，稱之為空。所以涅槃經中說：『空，就是指一切生死。』涅槃之法，遠離十相，所以說為
【English Translation】 English version The difference lies in this. Therefore, there are three types of samādhi (正定, correct concentration). These three samādhis are named from the perspective of practice. The first 『three』 is a number, and the latter 『samādhi』 is a foreign word. The term 『samādhi』 here means 『correct concentration』. Because the mind is in accordance with the Dharma and away from evil and confusion, it is called 『samādhi』. These differences are why they are called 『gates』. One can also enter through them, so they are called 『gates』. Such are the meanings of the terms.
Secondly, distinguishing the nature. The three emancipations (解脫, liberation), the three remedies (對治, antidotes), and the three emptinesses (śūnyatā, 空性, emptiness) take these dharmas as their substance. The three samādhis take practice as their substance. However, in practice, wisdom is the main element. If we discuss the retinue, it is the nature of the five skandhas (pañca-skandha, 五陰). The mind-king is the consciousness skandha (vijñāna-skandha, 識陰), the thought-number is the perception skandha (saṃjñā-skandha, 想陰), the feeling-number is the sensation skandha (vedanā-skandha, 受陰), the remaining numbers are the formation skandha (saṃskāra-skandha, 行陰), and spontaneous non-action is the form skandha (rūpa-skandha, 色陰). Question: These three mainly use wisdom, so why are they called samādhi in the sutras? Explanation: All mental states and mental functions mutually accept names. For example, the four foundations of mindfulness (catuḥ-smṛtyupasthāna, 四念處), whose substance is actually wisdom, are called mindfulness. It is the same here. Moreover, Nāgārjuna (龍樹) said that these three wisdoms, if not based on samādhi, are wild wisdom, mostly falling into wrong views and doubts, unable to accomplish anything. Because they are based on samādhi, they can destroy afflictions. Therefore, from the samādhi on which they rely, they are called samādhi. Moreover, samādhi is called correct concentration. All dhyānas (禪定, meditations), without these three, will regress and be uncertain, and cannot be called samādhi. Because of these three, correct concentration does not regress. In terms of their function, they are called samādhi. Such is their nature.
Thirdly, distinguishing the characteristics. Depending on the Dharma, there are three stages. First, the three dharmas are relative, distinguishing the three gates. Second, the two dharmas are relative, distinguishing the three gates. Third, taking one dharma, distinguishing the three gates. The so-called three dharmas are: first, saṃsāra (生死, birth and death); second, nirvāṇa (涅槃, cessation); and third, paramārtha-śūnyatā (第一義空, ultimate emptiness). Regarding saṃsāra, we speak of the apranihita-dvāra (無愿門, signlessness gate). Because saṃsāra has many sufferings, it is undesirable. Regarding nirvāṇa, we speak of the animitta-dvāra (無相門, wishlessness gate). Because nirvāṇa is tranquil and free from the ten characteristics. Regarding the ultimate meaning, we proclaim the śūnyatā-dvāra (空門, emptiness gate). Secondly, regarding the two dharmas, distinguishing the three gates. Among them, there are three differences. First, saṃsāra and nirvāṇa are relative, explaining the three gates. Saṃsāra is empty and unreal, and is called emptiness. Therefore, the Nirvana Sutra says: 『Emptiness refers to all saṃsāra.』 The Dharma of Nirvana is free from the ten characteristics, so it is said to be
無相。遠離生死取捨願心。故名無愿。故維摩云。不願是菩提無貪著故。亦可生死體虛名空。相則鄙惡。不可願樂。名為無愿。無相同前。二以生死對第一義。以說三門。就第一義。說空無相。就彼生死宣說無愿。彼第一義體寂名空。妙離諸相故曰無相。生死叵樂。稱曰無愿。三以涅槃對第一義。以說三門。就第一義說其空門。就彼涅槃。宣說無相及以無愿。涅槃無相無愿之義。不異前釋。次就一法以別三門。于中乃有三種差別。一唯就生死。二唯就涅槃。三唯就理。就生死中復有四種。一唯就外境以說三門。外境之中。有體相用。體空名空。相空之義。名為無相。用空之義。說為無作。無用可貪。亦云無愿。二唯就心以別三門。內心有三。謂心想見。妄想之體。名之為心。依心起相。隨之分別。說以為想。依想執取。建立定性。說之為見。心體空故。名之為空。彼想空故。說為無想。彼見空故。說為無愿。三境二心一。以說三門。經說生死。要唯三種。一名二相三者妄想。外境無體。但是名有。故說為名。事相差別說以為相。就其內心說為妄想。彼名體空。說為空門。事相無故。說為無相。妄想心寂。說為無愿。四心二境一。以說三門。如地論說。障有三種。一者分別妄想之心。二者是相。謂依妄想起外境界。三者
【現代漢語翻譯】 現代漢語譯本 無相（Animitto）：遠離對生死的執取和對願望的追求，因此稱為無愿（Apranihito）。所以維摩經說：『不願』就是菩提（Bodhi），因為沒有貪戀執著。也可以說生死（Samsara）的本體是虛幻的，名為『空』（Sunyata）。而生死的表相則是醜陋可憎的，不值得希求，所以稱為『無愿』。無相的含義與前面相同。 二、以生死（Samsara）與第一義（Paramartha）相對，來說明三解脫門（Tri-vimoksha）。就第一義而言，說的是空無相（Sunyata-animitta）；就生死而言，宣說的是無愿。第一義的本體是寂靜的，所以名為『空』，精妙地遠離一切表相，所以說『無相』。生死是不可喜樂的，所以稱為『無愿』。 三、以涅槃（Nirvana）與第一義相對，來說明三解脫門。就第一義而言，說的是空門（Sunyata）；就涅槃而言，宣說的是無相和無愿。涅槃的無相和無愿的含義，與前面的解釋沒有不同。 其次，就一法（Dharma）來區分三解脫門，其中有三種差別：一、只就生死而言；二、只就涅槃而言；三、只就真理（Reality）而言。就生死而言，又有四種情況：一、只就外境來說明三解脫門。外境之中，有體、相、用。本體是空性的，名為『空』。表相是空性的，名為『無相』。作用是空性的，稱為『無作』（Anabhisaṃkhāra）。沒有可以貪求的作用，也可以稱為『無愿』。 二、只就內心來區分三解脫門。內心有三種，即心、想、見。虛妄分別的本體，名為『心』（Citta）。依心而生起表相，隨之進行分別，稱為『想』（Samjna）。依想而執取，建立固定的性質，稱為『見』（Drishti）。心的本體是空性的，所以名為『空』。想是空性的，所以說『無想』（Asamjna）。見是空性的，所以說『無愿』。 三、外境、心識各一，來說明三解脫門。經中說生死，主要有三種：一名（Nama），二相（Lakshana），三者妄想（Vikalpa）。外境沒有實體，只是名稱上的存在，所以說為『名』。事物的表相差別，稱為『相』。就內心而言，稱為『妄想』。名稱的本體是空性的，所以說為空門。事物的表相不存在，所以說為『無相』。妄想心寂靜，所以說為『無愿』。 四、心識二種，外境一種，來說明三解脫門。如《地論》所說，障礙有三種：一是分別妄想之心，二是相，即依妄想而生起的外在境界，三是...
【English Translation】 English version Animitto (Signless): Being far from grasping at birth and death and from seeking desires, hence it is called Apranihito (Wishless). Therefore, Vimalakirti says: 'Wishlessness' is Bodhi (Enlightenment), because there is no greed or attachment. It can also be said that the substance of Samsara (cycle of birth and death) is illusory and named 'Sunyata' (Emptiness). And the appearance of birth and death is ugly and hateful, not worth seeking, so it is called 'Apranihito'. The meaning of Animitto is the same as before. Second, using Samsara (birth and death) in contrast to Paramartha (the ultimate meaning) to explain the Tri-vimoksha (three doors of liberation). In terms of Paramartha, it speaks of Sunyata-animitta (Emptiness and Signlessness); in terms of Samsara, it proclaims Apranihito (Wishlessness). The substance of Paramartha is tranquil, so it is called 'Emptiness', subtly separated from all appearances, so it is called 'Signless'. Samsara is not enjoyable, so it is called 'Wishless'. Third, using Nirvana (liberation) in contrast to Paramartha to explain the three doors of liberation. In terms of Paramartha, it speaks of the door of Emptiness (Sunyata); in terms of Nirvana, it proclaims Signlessness and Wishlessness. The meaning of Signlessness and Wishlessness in Nirvana is no different from the previous explanation. Secondly, distinguishing the three doors of liberation based on one Dharma (phenomenon), in which there are three differences: first, only in terms of Samsara; second, only in terms of Nirvana; third, only in terms of Reality. In terms of Samsara, there are four situations: first, only explaining the three doors of liberation in terms of the external environment. In the external environment, there are substance, appearance, and function. The substance is empty, named 'Emptiness'. The meaning of the appearance being empty is named 'Signless'. The function is empty, called 'Anabhisaṃkhāra' (Non-striving). There is no function to be greedy for, it can also be called 'Wishless'. Second, only distinguishing the three doors of liberation in terms of the inner mind. There are three types of inner mind, namely Citta (mind), Samjna (perception), and Drishti (view). The substance of false discrimination is called 'Citta'. The appearance arises according to the mind, and is distinguished accordingly, called 'Samjna'. Based on perception, grasping and establishing a fixed nature is called 'Drishti'. The substance of the mind is empty, so it is called 'Emptiness'. Perception is empty, so it is called 'Asamjna' (No-perception). View is empty, so it is called 'Wishless'. Third, using one external environment and one consciousness to explain the three doors of liberation. The Sutra says that there are mainly three types of Samsara: first, Nama (name), second, Lakshana (characteristics), and third, Vikalpa (false discrimination). The external environment has no substance, it is only existence in name, so it is called 'Name'. The difference in the appearance of things is called 'Characteristics'. In terms of the inner mind, it is called 'False discrimination'. The substance of the name is empty, so it is said to be the door of Emptiness. The appearance of things does not exist, so it is said to be 'Signless'. The mind of false discrimination is tranquil, so it is said to be 'Wishless'. Fourth, using two types of consciousness and one type of external environment to explain the three doors of liberation. As the Treatise on the [Ten Stages Sutra] says, there are three types of obstacles: first, the mind of discriminating false thoughts, second, the appearance, that is, the external environment arising from false thoughts, and third, ...
是愿。依前諸相起取捨心。彼妄想空名曰空門。彼相空者。名無相門。取捨愿空。說為無愿。上來四門。合為第一。唯就生死以說三門。次就涅槃以說三門。涅槃之中。有體相用。性凈涅槃。以之為體。方便涅槃。以之為相。應作涅槃。以之為用。彼體寂者名曰空門。相寂之義。名為無相。作用寂者。名為無作。次就理法以說三門。如成實說。理體寂故。名之為空。是空理中。無諸相故說為無相。無愿求心說為無愿。又大智論亦同此說。故彼論言。摩訶衍中。三脫是一。以行因緣故說三門。觀諸法空說為空門。於此空中不取于相。是時空門。轉名無相。于無相中。更無所作。是時無相。轉名無作。以同體故。若人入空。終不起相。亦無所作。乃至入彼無作門中。亦知空義。不取于相。但隨人別觀入不同故立三門。
第四門中。且就生死涅槃空理。制定其名。余類可知。言制名者。立名所依。言定名者。定其名相。先就三脫。制定其名。三解脫門。正用生死涅槃空理。以之為體。空解脫門制名定名。悉皆就體。無相門者。制名就體。說涅槃法。與彼解脫以為門。故若定其名。乃是體上遣相為目。無愿門者。制名就體說生死法。與彼解脫以為門。故若定其名。乃是體上。從厭受稱。次就三治制定其名。義同三脫。正
【現代漢語翻譯】 現代漢語譯本：這是愿。依據之前的各種現象產生取捨之心。那虛妄的念頭空了，就叫做空門。那些現象空了，就叫做無相門。取捨的願望空了，就說為無愿。以上四個門，合起來是第一組。只就生死來說三個門，然後就涅槃來說三個門。涅槃之中，有體、相、用。自性清凈的涅槃，作為它的本體。方便的涅槃，作為它的相。應該做的涅槃，作為它的用。那本體寂靜的，叫做空門。相寂靜的意義，叫做無相。作用寂靜的，叫做無作。然後就理法來說三個門。如《成實論》所說，理體寂靜的緣故，稱之為空。在這空理中，沒有各種現象的緣故，說為無相。沒有愿求之心的，說為無愿。又《大智度論》也同樣這樣說。所以那部論說，摩訶衍（Mahayana，大乘）中，三種解脫是一體的。因為行持的因緣的緣故，說為三個門。觀察諸法是空的，說為空門。在這空中不執取于現象。這時空門，轉名為無相。在無相中，更沒有什麼可做的。這時無相，轉名為無作。因為是同一個本體的緣故。如果人進入空，最終不會生起現象。也沒有什麼可做的。乃至進入那無作門中，也知道空的意義。不執取于現象。只是隨著人不同的觀察和進入方式，所以設立三個門。 第四個門中，且就生死、涅槃、空理，制定它的名稱。其餘的可以類推得知。說『制定名稱』，是設立名稱所依據的。說『確定名稱』，是確定它的名相。先就三種解脫，制定它的名稱。三種解脫門，正是用生死、涅槃、空理，作為它的本體。空解脫門的制定名稱和確定名稱，都依據本體。無相門，制定名稱依據本體，說涅槃法，與那解脫作為門。所以如果確定它的名稱，就是在本體上遣除現象作為目標。無愿門，制定名稱依據本體說生死法，與那解脫作為門。所以如果確定它的名稱，就是在本體上，從厭離感受來稱呼。然後就三種對治制定它的名稱。意義與三種解脫相同。
【English Translation】 English version: This is the vow. Based on the previous various phenomena, the mind of acceptance and rejection arises. That illusory thought being empty is called the Empty Gate. Those phenomena being empty are called the Signless Gate. The vow of acceptance and rejection being empty is said to be Wishless. The above four gates together form the first group. Only speaking of the three gates in terms of birth and death, and then speaking of the three gates in terms of Nirvana. Within Nirvana, there are essence, form, and function. The self-nature pure Nirvana is taken as its essence. The expedient Nirvana is taken as its form. The Nirvana that should be done is taken as its function. That essence being tranquil is called the Empty Gate. The meaning of form being tranquil is called Signless. The function being tranquil is called Wishless. Then speaking of the three gates in terms of principle and Dharma. As the Satyasiddhi Shastra says, because the essence of principle is tranquil, it is called Empty. Within this empty principle, because there are no various phenomena, it is said to be Signless. Having no mind of wishing and seeking is said to be Wishless. Also, the Mahaprajnaparamita Shastra says the same. Therefore, that treatise says that in Mahayana (Mahayana, Great Vehicle), the three liberations are one. Because of the cause and condition of practice, it is said to be three gates. Observing that all dharmas are empty is said to be the Empty Gate. In this emptiness, one does not grasp onto phenomena. At this time, the Empty Gate is transformed and named Signless. In Signlessness, there is nothing more to do. At this time, Signlessness is transformed and named Wishless. Because they are of the same essence. If a person enters emptiness, ultimately phenomena will not arise. Nor is there anything to do. Even entering that Wishless Gate, one also knows the meaning of emptiness. One does not grasp onto phenomena. It is only because people have different ways of observing and entering that three gates are established. In the fourth gate, let's establish its name based on birth and death, Nirvana, and the principle of emptiness. The rest can be known by analogy. Saying 'establishing the name' is what the establishment of the name is based on. Saying 'determining the name' is determining its name and form. First, based on the three liberations, establish its name. The three liberation gates precisely use birth and death, Nirvana, and the principle of emptiness as their essence. The establishment and determination of the name of the Empty Liberation Gate are all based on the essence. The Signless Gate, the establishment of the name is based on the essence, speaking of the Nirvana Dharma, with that liberation as the gate. Therefore, if its name is determined, it is to eliminate phenomena on the essence as the goal. The Wishless Gate, the establishment of the name is based on the essence, speaking of the birth and death Dharma, with that liberation as the gate. Therefore, if its name is determined, it is on the essence, named from the aversion to feeling. Then, based on the three remedies, establish its name. The meaning is the same as the three liberations.
說生死涅槃及空為對治故。次就三空制定其名然三空者。以理為宗。于中空門制名定名。悉皆就體。無相門者。制名就詮。無相涅槃。是空詮故。若定其名乃是詮中遣相為目。無愿門者。制名就詮。生死之法。是空詮故。若定其名。乃是詮中。從厭受稱。次就三三昧制定其名。然三三昧。行心為體。生死涅槃。第一義空。是其境界。言無愿者。制名就體。彼三昧心。于生死中不生愿樂。名曰無愿。若定其名。乃是體上遣患為目。愿求諸有。是其患故。無彼愿求說為遣患。言無相者。制名就境。無相涅槃。是三昧境。就境立稱。故曰無相。若定其名。乃是境上遣相為目。言空門者。制名定名同皆就境。空理是其三昧境故。此等立名左右不同。各隨一義。
第五門中。制定其數。凡有五義。一隨法不同。如地持說。法有二種。一有二無。有為無為。名之為有。無我我所。名之為無。生死之法。名有為有。涅槃之法。名無為有。第一義空。名之為無。此三法也。于有為有。不願不隨。立無愿門。于無為有。愿樂攝受。立無相門。於此二中。非愿非不願。于有不有見。以是見故建立空門。以見空故。不願涅槃。稱曰非愿。不厭生死。名非不願。舍前二有。名不有見。二隨根不同。建立三門。根有三種。謂利鈍中。為鈍根
【現代漢語翻譯】 現代漢語譯本：
說生死、涅槃（Nirvana，解脫）及空是爲了對治煩惱的緣故。接下來就三種空（三空）制定它們的名稱。這三種空以理為根本。其中，空門（Śūnyatā-dvāra）的制定和命名都依據其本體。無相門（Animitra-dvāra）的制定和命名依據其所詮釋的內容，因為無相涅槃是空的詮釋。如果確定其名稱，那就是在詮釋中去除相作為目標。無愿門（Apranihita-dvāra）的制定和命名依據其所詮釋的內容，因為生死之法是空的詮釋。如果確定其名稱，那就是在詮釋中從厭離感受的角度來稱呼。接下來就三種三昧（Samādhi，禪定）制定它們的名稱。這三種三昧以行心為本體，生死、涅槃、第一義空是它們的境界。說無愿，是依據本體來制定名稱，因為這三昧之心對於生死不生起願望和喜樂，所以叫做無愿。如果確定其名稱，那就是在本體上去除患害作為目標，愿求諸有是它的患害，沒有那些愿求就說是去除患害。說無相，是依據境界來制定名稱，無相涅槃是三昧的境界，依據境界來建立名稱，所以叫做無相。如果確定其名稱，那就是在境界上去除相作為目標。說空門，制定名稱和確定名稱都依據境界，因為空理是三昧的境界。這些名稱的建立左右不同，各自依據一種意義。
第五門中，制定這些數量，總共有五種意義。一是隨法不同，如《地持經》所說，法有兩種，一是有，二是無。有為（Saṃskṛta，有生滅變化的事物）和無為（Asaṃskṛta，無生滅變化的事物）叫做有，無我（Anātman，沒有永恒不變的自我）和我所（Mamakāra，屬於我的事物）叫做無。生死之法叫做有為有，涅槃之法叫做無為有，第一義空叫做無。這三種法，對於有為有，不願求不隨順，建立無愿門。對於無為有，愿樂攝受，建立無相門。對於這兩種有，非愿求非不願求，對於有和不有產生見解，因為有這樣的見解，所以建立空門。因為見到空，所以不願求涅槃，稱為非愿。不厭惡生死，叫做非不願。捨棄前面的兩種有，叫做不有見。二是隨根不同，建立三種門。根有三種，即利根、鈍根、中根。
【English Translation】 English version:
Saying birth-and-death, Nirvana (liberation), and emptiness is for the sake of counteracting afflictions. Next, the names of the three emptinesses (Tri-śūnyatā) are established. These three emptinesses take principle as their foundation. Among them, the establishment and naming of the Emptiness Gate (Śūnyatā-dvāra) are all based on its essence. The establishment and naming of the Signless Gate (Animitra-dvāra) are based on what it explains, because signless Nirvana is the explanation of emptiness. If its name is determined, then it is aimed at removing signs in the explanation. The establishment and naming of the Wishless Gate (Apranihita-dvāra) are based on what it explains, because the dharma of birth-and-death is the explanation of emptiness. If its name is determined, then it is named from the perspective of aversion to suffering in the explanation. Next, the names of the three Samādhis (meditative concentrations) are established. These three Samādhis take the mind of practice as their essence, and birth-and-death, Nirvana, and the ultimate emptiness are their realms. Saying 'wishless' is to establish the name based on the essence, because the mind of this Samādhi does not generate wishes and joy in birth-and-death, so it is called wishless. If its name is determined, then it is aimed at removing afflictions on the essence. Wishing for existence is its affliction, and not having those wishes is said to be removing afflictions. Saying 'signless' is to establish the name based on the realm. Signless Nirvana is the realm of Samādhi, and the name is established based on the realm, so it is called signless. If its name is determined, then it is aimed at removing signs on the realm. Saying 'Emptiness Gate', the establishment and determination of the name are both based on the realm, because the principle of emptiness is the realm of Samādhi. The establishment of these names differs from left to right, each following one meaning.
In the fifth section, these numbers are established, and there are a total of five meanings. First, it differs according to the dharma, as the Bodhisattvabhumi says, there are two kinds of dharma, one is existence, and the other is non-existence. Conditioned (Saṃskṛta, things that arise and cease) and unconditioned (Asaṃskṛta, things that do not arise and cease) are called existence, and non-self (Anātman, no permanent self) and what belongs to me (Mamakāra, things that belong to me) are called non-existence. The dharma of birth-and-death is called conditioned existence, the dharma of Nirvana is called unconditioned existence, and the ultimate emptiness is called non-existence. For these three dharmas, one does not wish for or follow conditioned existence, establishing the Wishless Gate. For unconditioned existence, one wishes for and embraces it, establishing the Signless Gate. For these two kinds of existence, one neither wishes nor does not wish, and one generates views about existence and non-existence. Because of having such views, the Emptiness Gate is established. Because one sees emptiness, one does not wish for Nirvana, and this is called non-wishing. One does not dislike birth-and-death, and this is called non-not-wishing. Abandoning the previous two kinds of existence is called non-existence-view. Second, the three gates are established according to different faculties. There are three kinds of faculties: sharp, dull, and medium.
者。說無愿門。令怖畏故。為中根者。說無相門。令趣求故。為利根者。宣說空門。令證實故。三隨欲不同。如大智論說。欲有三種。一樂遠離。為說無愿。二樂寂靜。為說無相。三者樂實。為說空門。四隨行不同。如涅槃說。行有三種。謂定慧舍。為起定行。宣說空門。令心住故。為起慧行。說無愿門。令其觀察斷生死故。為起舍行。說無相門。令心依故。五對患不同。如大智論說。患有二種。一見二愛。為見行者。宣說空門。令其舍見。為愛行者。說無愿門。令厭生死不願求。故見愛等者為說無相。宣說涅槃遠離色聲香味觸相。治彼愛行。離生住滅。治彼見行。離男女相。義有兩兼。三門治患差別非一。且論斯耳。
第六門中。明其次第。次第有三。一修入次第。先說無愿令厭生死。次說無相令求涅槃。后說空門令其契證。二據終成本末次第。空是德本。菩薩先觀。故先明空。由見空故。不見生死可以貪求故。次第二宣說無愿。由證空義不見生死。便與涅槃無相相應故。次第三宣說無相。三約所空體相用等。明其次第。先說空門。空諸法體。次說無相。空諸法相。后說無作。空諸法用。次第如是。
第七門中。就地分別。小乘法中。說之不定。有人宣說。三脫三昧。唯在四禪未來中間及三無色。以無
【現代漢語翻譯】 現代漢語譯本：對於那些容易感到恐懼的人，佛陀宣說無愿門（Anabhijna，不希求果報的解脫法門），以消除他們的恐懼。對於那些根器中等的人，佛陀宣說無相門（Animitta，不執著于外相的解脫法門），以引導他們追求涅槃。對於那些根器銳利的人，佛陀宣說空門（Sunyata，認識到諸法皆空的解脫法門），以使他們能夠證悟空性。這三種法門是根據眾生的不同慾望而宣說的，正如《大智度論》所說，慾望有三種：一是樂於遠離，所以為他們宣說無愿門；二是樂於寂靜，所以為他們宣說無相門；三是樂於真實，所以為他們宣說空門。四是根據眾生的不同修行而宣說的，正如《涅槃經》所說，修行有三種，即定、慧、舍。爲了發起禪定之行，宣說空門，使心安住于空性；爲了發起智慧之行，宣說無愿門，使他們能夠觀察和斷除生死；爲了發起捨棄之行，宣說無相門，使心有所依。五是針對眾生的不同煩惱而宣說的，正如《大智度論》所說，煩惱有兩種，即見和愛。對於那些受見惑困擾的人，宣說空門，使他們捨棄錯誤的見解；對於那些受愛慾困擾的人，宣說無愿門，使他們厭離生死，不願再求。對於那些同時受見惑和愛慾困擾的人，宣說無相門，宣說涅槃遠離色、聲、香、味、觸等相，以此來對治他們的愛慾之行，遠離生、住、滅等相，以此來對治他們的見惑之行，遠離男女之相，這具有雙重作用。這三種法門在對治煩惱上的差別並非只有一種，這裡只是簡單地論述一下。 第六門中，闡明了這三者的次第。次第有三種：一是修入的次第，先說無愿，使人厭離生死；次說無相，使人尋求涅槃；后說空門，使人契證空性。二是根據最終成就的本末次第，空是功德的根本，菩薩首先觀空，所以先闡明空。因為見到空性，就不會再貪求生死，所以其次宣說無愿。因為證悟空性，就不會再執著于生死，從而與涅槃無相相應，所以再次宣說無相。三是根據所空的體、相、用等來闡明次第，先說空門，空掉諸法的本體；次說無相，空掉諸法的相狀；后說無作，空掉諸法的作用。次第就是這樣。 第七門中，就不同地（修行階段）進行分別。在小乘法中，對此的說法並不確定。有人宣稱，三解脫三昧（無愿、無相、空）只存在於四禪、未來禪、中間禪以及三無色定中，因為沒有...
【English Translation】 English version: For those who are easily frightened, the Buddha expounds the Anabhijna (the door of non-desire, meaning not seeking rewards), to eliminate their fear. For those of middling capacity, the Buddha expounds the Animitta (the door of no-sign, meaning not clinging to external appearances), to guide them to seek Nirvana. For those of sharp capacity, the Buddha expounds the Sunyata (the door of emptiness, meaning realizing that all dharmas are empty), to enable them to realize emptiness. These three doors are expounded according to the different desires of beings, as the Mahaprajnaparamita Shastra says, there are three kinds of desires: first, the joy of detachment, so the door of non-desire is expounded for them; second, the joy of tranquility, so the door of no-sign is expounded for them; third, the joy of reality, so the door of emptiness is expounded for them. Fourth, it is expounded according to the different practices of beings, as the Nirvana Sutra says, there are three kinds of practices, namely, Samadhi, Prajna, and Renunciation. To initiate the practice of Samadhi, the door of emptiness is expounded, so that the mind dwells in emptiness; to initiate the practice of Prajna, the door of non-desire is expounded, so that they can observe and cut off birth and death; to initiate the practice of Renunciation, the door of no-sign is expounded, so that the mind has something to rely on. Fifth, it is expounded in response to the different afflictions of beings, as the Mahaprajnaparamita Shastra says, there are two kinds of afflictions, namely, views and love. For those who are troubled by wrong views, the door of emptiness is expounded, so that they abandon wrong views; for those who are troubled by love and desire, the door of non-desire is expounded, so that they are disgusted with birth and death and no longer seek them. For those who are troubled by both wrong views and love and desire, the door of no-sign is expounded, expounding that Nirvana is far from forms, sounds, smells, tastes, touches, etc., to counteract their practice of love and desire, and far from birth, dwelling, and cessation, etc., to counteract their practice of wrong views, and far from the signs of male and female, which has a dual effect. The differences between these three doors in counteracting afflictions are not just one, but this is just a brief discussion. In the sixth section, the order of these three is clarified. There are three kinds of order: first, the order of entering into practice, first the door of non-desire is spoken of, so that people are disgusted with birth and death; then the door of no-sign is spoken of, so that people seek Nirvana; and finally the door of emptiness is spoken of, so that people realize emptiness. Second, according to the order of the root and branch of final achievement, emptiness is the root of merit, and Bodhisattvas first contemplate emptiness, so emptiness is first clarified. Because seeing emptiness, one will no longer crave birth and death, so the door of non-desire is spoken of second. Because realizing emptiness, one will no longer cling to birth and death, and thus correspond to Nirvana without signs, so the door of no-sign is spoken of third. Third, the order is clarified according to the substance, characteristics, and functions of what is emptied, first the door of emptiness is spoken of, emptying the substance of all dharmas; then the door of no-sign is spoken of, emptying the characteristics of all dharmas; and finally the door of non-action is spoken of, emptying the functions of all dharmas. The order is like this. In the seventh section, distinctions are made based on different grounds (stages of practice). In Hinayana Buddhism, the statements on this are uncertain. Some claim that the three Samadhis of liberation (non-desire, no-sign, emptiness) only exist in the four Dhyanas, the future Dhyana, the intermediate Dhyana, and the three formless Samadhis, because there is no...
漏故。復有說者言。三解脫一向無漏。備如向辨。三三昧者。通漏無漏。無漏三昧。如三解脫。有漏之者。在十一地。所謂欲界根本四禪未來中間及四空處。大乘法中。三脫三昧。通漏無漏。有漏之者。備如向說。在十一地。無漏之者。依於十地。所謂八禪未來中間。若復通論。亦依欲界。大乘宣說。欲界地中。有禪定故。攝地如是。
第八門中。義別有五(列名辨相一 漏無漏分別二 就人分別三 就界分別四 就地分別五)就初門中先列其名。名字是何。謂空空三昧。無相無相。無愿無愿。就初彰名。名重空三昧。亦得名為重無相重無愿矣。相狀如何。依如毗曇。分彼四諦十六聖行。以為三門。苦下二行空與無我。判為空門。次有十行。說為無愿。苦下有二。謂苦無常。集下有四。因集有緣。道下有四。道如跡乘。說此十種。為無愿門。滅下四行。盡止妙出。為無相門。言重空者。羅漢先以無學等智。觀察空門。直名空定。然後以彼有漏等智。觀前空智亦空無我。名空空三昧。此觀智上空無我人。不空智體。重無愿者。亦先以彼無學等智觀察苦等。直名無愿。后觀此智亦是無常不可願求。擊彼聖道。名無愿無愿。問曰。何故不以苦擊。違聖道故。道非是苦。若觀為苦。即為顛倒。何故不以因集有緣擊彼聖道
【現代漢語翻譯】 現代漢語譯本： 關於這個遺漏的原因，還有一種說法是，三種解脫（三解脫：空解脫門（Śūnyatā），無相解脫門（Animitta），無愿解脫門（Apranihita））始終是無漏的，這就像前面已經辨析過的那樣。三種三昧（三三昧：空三昧（Śūnyatā-samādhi），無相三昧（Animitta-samādhi），無愿三昧（Apranihita-samādhi））則既可以是漏的，也可以是無漏的。無漏的三昧，就像三種解脫一樣。有漏的三昧，存在於十一地中，也就是欲界、根本四禪、未來中間禪以及四空處。在大乘佛法中，三種解脫和三種三昧，既可以是漏的，也可以是無漏的。有漏的三昧，就像前面所說的那樣，存在於十一地中。無漏的三昧，則依賴於十地，也就是八禪和未來中間禪。如果從更廣義的角度來說，也依賴於欲界，因為大乘經典宣說，在欲界中也有禪定。關於攝地的情況就是這樣。
在第八門中，意義上的區別有五種：（一、列出名稱並辨別其相狀；二、從漏和無漏的角度進行區分；三、從人的角度進行區分；四、從界的角度進行區分；五、從地的角度進行區分。）在第一個門中，首先列出它們的名稱。這些名稱是什麼呢？就是空空三昧（Śūnyatā-śūnyatā-samādhi）、無相無相三昧（Animitta-animitta-samādhi）、無愿無愿三昧（Apranihita-apranihita-samādhi）。從最初的彰顯名稱來看，可以稱之為重空三昧，也可以稱之為重無相三昧、重無愿三昧。它們的相狀如何呢？根據《阿毗達磨》（Abhidharma）的說法，將四聖諦（catvāri āryasatyāni）的十六聖行（ṣoḍaśākārāḥ）分為三個門。苦諦（duḥkha-satya）下的兩種行相，即空（śūnyatā）與無我（anātman），判為空門。接下來的十種行相，被認為是無愿門。苦諦下有兩種行相，即苦（duḥkha）與無常（anitya）；集諦（samudaya-satya）下有四種行相，即因（hetu）、集（samudaya）、有（prabhava）、緣（pratyaya）；道諦（mārga-satya）下有四種行相，即道（mārga）、如（nyāya）、跡（pratipad）、乘（niyānika）。這十種行相被稱為無愿門。滅諦（nirodha-satya）下的四種行相，即盡（nirodha）、止（śānta）、妙（praṇīta）、出（niḥsaraṇa），為無相門。所謂重空，是指阿羅漢（Arhat）首先以無學智（aśaikṣa-jñāna）等智慧觀察空門，直接稱之為『空定』。然後，再以有漏智（sāsrava-jñāna）等智慧，觀察前面的空智也是空無我的，這被稱為『空空三昧』。這種觀智上的空無我，並非空智的本體。所謂重無愿，也是先以無學智等智慧觀察苦等，直接稱之為『無愿』。之後，再觀察這種智慧也是無常的，不可願求的，從而擊破聖道（ārya-mārga），這被稱為『無愿無愿』。有人問：為什麼不用苦來擊破呢？因為這違背了聖道。道不是苦，如果觀道為苦，那就是顛倒。為什麼不用因、集、有、緣來擊破聖道呢？
【English Translation】 English version: Furthermore, some say that the three liberations (three liberations: Śūnyatā (emptiness), Animitta (signlessness), Apranihita (wishlessness)) are always without outflows, as discussed previously. The three samādhis (three samādhis: Śūnyatā-samādhi (emptiness-samādhi), Animitta-samādhi (signlessness-samādhi), Apranihita-samādhi (wishlessness-samādhi)) can be either with or without outflows. Samādhis without outflows are like the three liberations. Those with outflows exist in the eleven grounds, namely the desire realm, the fundamental four dhyānas, the intermediate state between future lives, and the four formless realms. In Mahāyāna Buddhism, the three liberations and three samādhis can be either with or without outflows. Those with outflows exist in the eleven grounds as mentioned before. Those without outflows rely on the ten grounds, namely the eight dhyānas and the intermediate state between future lives. Generally speaking, they also rely on the desire realm, because Mahāyāna scriptures state that there is also dhyāna in the desire realm. This is how the included grounds are.
In the eighth section, there are five distinctions in meaning: (1. Listing the names and distinguishing their characteristics; 2. Distinguishing between those with and without outflows; 3. Distinguishing based on individuals; 4. Distinguishing based on realms; 5. Distinguishing based on grounds.) In the first section, we first list their names. What are these names? They are Śūnyatā-śūnyatā-samādhi (emptiness of emptiness samādhi), Animitta-animitta-samādhi (signlessness of signlessness samādhi), and Apranihita-apranihita-samādhi (wishlessness of wishlessness samādhi). From the initial manifestation of the names, they can be called 'double emptiness samādhi', or 'double signlessness samādhi', or 'double wishlessness samādhi'. What are their characteristics? According to the Abhidharma, the sixteen aspects of the Four Noble Truths (catvāri āryasatyāni) are divided into three gates. The two aspects under the truth of suffering (duḥkha-satya), namely emptiness (śūnyatā) and non-self (anātman), are classified as the emptiness gate. The next ten aspects are said to be the wishlessness gate. Under the truth of suffering, there are two aspects, namely suffering (duḥkha) and impermanence (anitya); under the truth of origin (samudaya-satya), there are four aspects, namely cause (hetu), origin (samudaya), arising (prabhava), and condition (pratyaya); under the truth of the path (mārga-satya), there are four aspects, namely path (mārga), reason (nyāya), practice (pratipad), and vehicle (niyānika). These ten aspects are called the wishlessness gate. The four aspects under the truth of cessation (nirodha-satya), namely cessation (nirodha), tranquility (śānta), excellence (praṇīta), and deliverance (niḥsaraṇa), are the signlessness gate. 'Double emptiness' refers to an Arhat (Arhat) first observing the emptiness gate with wisdom such as non-learning wisdom (aśaikṣa-jñāna), directly calling it 'emptiness concentration'. Then, observing that the previous emptiness wisdom is also empty and without self with wisdom such as outflow wisdom (sāsrava-jñāna), this is called 'emptiness of emptiness samādhi'. The emptiness and non-self on this wisdom of observation are not the essence of empty wisdom. 'Double wishlessness' also refers to first observing suffering and so on with wisdom such as non-learning wisdom, directly calling it 'wishlessness'. Afterwards, observing that this wisdom is also impermanent and cannot be wished for, thereby striking down the Noble Path (ārya-mārga), this is called 'wishlessness of wishlessness'. Someone asks: Why not use suffering to strike it down? Because this violates the Noble Path. The path is not suffering; if the path is viewed as suffering, that is a reversal. Why not use cause, origin, arising, and condition to strike down the Noble Path?
。論言因等相順聖道。不名為擊。何故不以道如跡乘擊彼聖道。釋言。若作道如等觀。是樂聖道。何名為擊。重無相者。先以無學等見之智。觀彼滅下盡止妙出。直名無相。后觀此智盡滅之處非數無為亦是寂止。擊彼聖道。名無相無相。何者智盡非數無為。云何擊乎。觀滅之智。應起不起。是其智盡非數無為。欲擊彼智。先觀煩惱不起之處數滅無為是其寂止。是寂止故。可願可樂。以此寂止可願樂故。所滅煩惱。是可厭惡。后觀此智不起之處非數無為亦是寂止。可願可樂。與數滅同。以智盡處同彼數滅可願樂故。所滅之智。與彼煩惱。同可厭惡。擊之如是。問曰。何故不以妙出擊彼聖道。偏用止行。釋言。非數非妙出故。何故不以滅行擊之。以此濫同無常滅故。若依成實。諸法性空。名為空門。於此空中。無相可取。名無相門。空中無其悕求愿樂。名無愿門。聖人以智觀五陰空。名空三昧。復觀此智亦是空。故名為空空。觀陰空中。無相可取。名無相三昧。復觀此智亦空無相。名無相無相。觀陰空中。無悕求愿。名無愿三昧。復觀此智亦空無愿。名無愿無愿。大乘法中。三門多種。備如上辨。于中細論。或同毗曇。或似成實。若說生死涅槃空理。以為三門。相同毗曇。若就空理。義分三門。則同成實。淺深為異。重空
【現代漢語翻譯】 現代漢語譯本：關於論述因等相順於聖道，不稱之為『擊』。為何不以『道如跡乘』來『擊』彼聖道？解釋說，如果將聖道視為『道如』等，這是樂於聖道，為何要『擊』？ 重無相者，先以無學等見之智，觀察彼滅下盡止妙出（指涅槃的境界），直接稱為『無相』。后觀察此智盡滅之處，非數無為（指不依賴於因緣的無為法）也是寂止。『擊』彼聖道，名為『無相無相』。何者是智盡非數無為？又如何『擊』呢？ 觀察滅之智，應起而不起，這就是智盡非數無為。想要『擊』彼智，先觀察煩惱不起之處，數滅無為（指通過修行斷滅煩惱而證得的無為法）是其寂止。因為是寂止，所以可願可樂。因為此寂止可願樂，所以所滅的煩惱是可厭惡的。后觀察此智不起之處，非數無為也是寂止，可願可樂，與數滅相同。因為智盡之處與彼數滅同樣可願樂，所以所滅之智與彼煩惱同樣可厭惡，如此『擊』之。 問：為何不以妙出（指涅槃的殊勝之處）『擊』彼聖道，而偏用止行（指通過止息妄念的修行）？解釋說，因為非數（不依賴因緣）並非妙出。為何不以滅行『擊』之？因為這容易與無常滅相混淆。 如果依據《成實論》，諸法性空，名為『空門』。於此空中，無相可取，名為『無相門』。空中沒有悕求愿樂，名為『無愿門』。聖人以智慧觀察五陰（色、受、想、行、識）為空，名為空三昧（通過觀空而入定的方法）。再觀察此智也是空，故名為空空。 觀察五陰空中，無相可取，名為無相三昧（通過觀無相而入定的方法）。再觀察此智亦空無相，名無相無相。觀察五陰空中，無悕求愿，名為無愿三昧（通過觀無愿而入定的方法）。再觀察此智亦空無愿，名無愿無愿。 大乘佛法中，三門多種，詳細的論述如上所述。其中細緻的討論，或者與毗曇宗（說一切有部）相同，或者類似成實宗（成實論師）。如果說生死涅槃的空理，作為三門，與毗曇宗相同。如果就空理，義理上分為三門，則與成實宗相同，只是深淺不同。重空（強調空性）
【English Translation】 English version: Regarding the discussion of causes and conditions aligning with the Noble Path, it is not called 'striking'. Why not use 'the path like a trace vehicle' to 'strike' that Noble Path? The explanation is, if the Noble Path is viewed as 'path like', etc., this is delighting in the Noble Path, why 'strike'? For those who emphasize non-appearance, first use the wisdom of the non-learning stage to observe the cessation, decline, exhaustion, stopping, subtlety, and transcendence (referring to the state of Nirvana), directly called 'non-appearance'. Then observe the place where this wisdom is exhausted and extinguished, the unconditioned that is not dependent on numbers (referring to the unconditioned dharma that does not rely on conditions) is also stillness. 'Striking' that Noble Path is called 'non-appearance of non-appearance'. What is the wisdom exhausted, unconditioned that is not dependent on numbers? And how to 'strike'? Observing the wisdom of cessation, it should arise but does not arise, this is the wisdom exhausted, unconditioned that is not dependent on numbers. If you want to 'strike' that wisdom, first observe the place where afflictions do not arise, the cessation of numbers, the unconditioned (referring to the unconditioned dharma attained through the cessation of afflictions through practice) is its stillness. Because it is stillness, it is desirable and joyful. Because this stillness is desirable and joyful, the afflictions that are extinguished are detestable. Then observe the place where this wisdom does not arise, the unconditioned that is not dependent on numbers is also stillness, desirable and joyful, the same as the cessation of numbers. Because the place where wisdom is exhausted is the same as that cessation of numbers, desirable and joyful, the wisdom that is extinguished is the same as those afflictions, detestable. 'Strike' it in this way. Question: Why not use subtlety and transcendence (referring to the excellence of Nirvana) to 'strike' that Noble Path, but only use the practice of stopping (referring to the practice of stopping delusional thoughts through meditation)? The explanation is, because not dependent on numbers is not subtlety and transcendence. Why not use the practice of cessation to 'strike' it? Because this is easily confused with impermanent cessation. If according to the Tattvasiddhi Shastra (Chengshi Lun), the nature of all dharmas is emptiness, called the 'gate of emptiness'. In this emptiness, there is no appearance to be grasped, called the 'gate of non-appearance'. In emptiness, there is no desire for longing and joy, called the 'gate of non-wish'. Sages use wisdom to observe the five skandhas (form, feeling, perception, mental formations, consciousness) as empty, called the emptiness samadhi (a method of entering samadhi through contemplating emptiness). Then observe that this wisdom is also empty, hence called emptiness of emptiness. Observing the five skandhas in emptiness, there is no appearance to be grasped, called the non-appearance samadhi (a method of entering samadhi through contemplating non-appearance). Then observe that this wisdom is also empty and without appearance, called non-appearance of non-appearance. Observing the five skandhas in emptiness, there is no desire for longing, called the non-wish samadhi (a method of entering samadhi through contemplating non-wish). Then observe that this wisdom is also empty and without wish, called non-wish of non-wish. In Mahayana Buddhism, there are many kinds of three gates, the detailed discussions are as described above. Among them, the detailed discussions are either the same as the Sarvastivada school (Vaibhashika), or similar to the Tattvasiddhi Shastra school (Tattvasiddhi masters). If the empty principle of samsara and Nirvana is spoken of as the three gates, it is the same as the Sarvastivada school. If the principle of emptiness is divided into three gates in terms of meaning, it is the same as the Tattvasiddhi Shastra school, only the depth is different. Emphasizing emptiness
之觀。多同成實。何故修此重空三昧。論言。如人以杖燒尸死屍既盡杖亦須焚。智亦如是。前用斷結。結患既亡。智亦須舍。故須修之(此一門竟)。
次就有漏無漏分別。依如毗曇。重空三昧。一向有漏。以其所觀非諦理故。成實無漏。故彼論言。重空無相無愿三昧。重空名勝。云何有漏。大乘無漏。同成實說(此二門竟)。
次就人論。毗曇法中。重空三昧。唯是利根阿羅漢得。非是餘人。以彼學人有煩惱故。一向不得。鈍根羅漢。所得三昧不自在。故亦不能得。成實法中。一切羅漢及諸學人。皆悉得之。故成實言學人亦得。以證一切諸法滅故。大乘人中。種性已上一切皆得。若復通論。十信亦得(此三門竟)。
次就界論。界謂三界。依如毗曇。重空三昧。唯欲界起。非上二界。就欲界中。三天下人。能起此觀。由說起故。成實無文。理應遍通。大乘法中。菩薩自在。於三界中。隨身何處皆得修起(此四門竟)。
次就地論。依如毗曇。重空三昧。是有漏故。始從欲界乃至非想。一切地心。皆得修起。欲界唯緣未來禪中所有無漏。為重空觀。非想唯緣無所有處所有無漏。以相近故。成實法中。是無漏故。唯依初禪至無所有七依定中。而得修起。大乘所辨。一切地心。皆得修起。重空三
【現代漢語翻譯】 現代漢語譯本： 關於『之觀』（觀察），多數觀點與《成實論》相同。那麼，為何要修習這種重空三昧（一種專注于空性的禪定）呢？《論》中說：『如同人用木杖焚燒屍體，屍體燒盡后，木杖也需要焚燬。智慧也是如此，先前用來斷除煩惱，煩惱斷除后，智慧也需要捨棄。』所以需要修習重空三昧。（此一門結束）
其次，從有漏（受煩惱影響）和無漏（不受煩惱影響）的角度進行區分。按照《毗曇論》，重空三昧一向是有漏的，因為它所觀察的並非真諦之理。而《成實論》則認為是無漏的，所以該論說：『重空、無相、無愿三昧，重空之名殊勝，怎麼會是有漏的呢？』大乘佛教認為是無漏的，與《成實論》的說法相同。（此二門結束）
再次，從人的角度進行討論。《毗曇論》中，重空三昧只有利根的阿羅漢（已證得解脫的聖者）才能獲得，不是其他人。因為那些還在學習中的人有煩惱，所以一概不能獲得。鈍根的阿羅漢，所得的三昧不自在，所以也不能獲得。《成實論》中，一切阿羅漢以及還在學習中的人，都能夠獲得。所以《成實論》說學習中的人也能獲得，因為他們證悟了一切諸法的滅盡。大乘佛教中，種性（具有成佛潛質）以上的人都能獲得，如果更廣泛地說，十信位的人也能獲得。（此三門結束）
再次，從界（存在的領域）的角度進行討論。界指的是三界（欲界、色界、無色界）。按照《毗曇論》，重空三昧只在欲界生起，不在色界和無色界生起。在欲界中，三大天下（指閻浮提、瞿陀尼、弗婆提）的人能夠生起這種觀想，因為經中是這樣說的。《成實論》沒有明確的條文，但理應是普遍適用的。大乘佛教中，菩薩是自在的，在三界中的任何地方，都可以修習生起。（此四門結束）
再次，從地（禪定的層次）的角度進行討論。按照《毗曇論》，重空三昧是有漏的，所以從欲界到非想非非想處（最高禪定層次）的一切地心，都可以修習生起。欲界只能緣于未來禪定中的所有無漏法，作為重空觀的對象。非想非非想處只能緣于無所有處（一種禪定境界）的所有無漏法，因為兩者相近。《成實論》中，重空三昧是無漏的，所以只能依靠初禪到無所有處這七種依定（禪定狀態）來修習生起。大乘佛教認為，一切地心都可以修習生起重空三昧。
【English Translation】 English version: Regarding 『zhi guan』 (contemplation), most views align with the Satyasiddhi Shastra (Treatise on the Completion of Truth). Why then cultivate this profound emptiness samadhi (a meditative state focused on emptiness)? The treatise states: 『Just as one uses a stick to burn a corpse, once the corpse is consumed, the stick must also be burned. Wisdom is similar; it is initially used to sever afflictions. Once afflictions are eliminated, wisdom must also be relinquished.』 Therefore, it is necessary to cultivate this samadhi. (End of this section)
Next, a distinction is made between the afflicted (with outflows) and the unafflicted (without outflows). According to the Abhidharma, profound emptiness samadhi is invariably afflicted, as its object of contemplation is not the truth. The Satyasiddhi Shastra considers it unafflicted, hence the treatise states: 『Profound emptiness, signlessness, and desirelessness samadhis; the name 『profound emptiness』 is supreme, how could it be afflicted?』 Mahayana Buddhism considers it unafflicted, agreeing with the Satyasiddhi Shastra. (End of these two sections)
Next, a discussion from the perspective of individuals. In the Abhidharma, profound emptiness samadhi can only be attained by sharp-witted Arhats (enlightened beings who have attained liberation), not by others. This is because those still in training have afflictions and therefore cannot attain it. Dull-witted Arhats, whose samadhi is not fully mastered, also cannot attain it. In the Satyasiddhi Shastra, all Arhats and those still in training can attain it. Therefore, the Satyasiddhi Shastra states that those in training can also attain it, as they have realized the cessation of all dharmas. In Mahayana Buddhism, all those above the stage of 『seed nature』 (those with the potential for Buddhahood) can attain it; more broadly speaking, those in the Ten Faiths stage can also attain it. (End of these three sections)
Next, a discussion from the perspective of realms. 『Realms』 refers to the Three Realms (Desire Realm, Form Realm, Formless Realm). According to the Abhidharma, profound emptiness samadhi only arises in the Desire Realm, not in the Form or Formless Realms. Within the Desire Realm, beings in the three great continents (Jambudvipa, Godaniya, Purvavideha) can generate this contemplation, as it is stated in the scriptures. The Satyasiddhi Shastra has no explicit statement, but it should logically be universally applicable. In Mahayana Buddhism, Bodhisattvas are free to cultivate and generate it anywhere within the Three Realms. (End of these four sections)
Next, a discussion from the perspective of grounds (levels of meditative absorption). According to the Abhidharma, profound emptiness samadhi is afflicted, so it can be cultivated from the Desire Realm up to all the minds of the Realm of Neither Perception Nor Non-Perception (the highest level of meditative absorption). The Desire Realm can only focus on all the unafflicted dharmas in future meditative states as the object of profound emptiness contemplation. The Realm of Neither Perception Nor Non-Perception can only focus on all the unafflicted dharmas in the Realm of Nothingness (a meditative state), as they are similar. In the Satyasiddhi Shastra, profound emptiness samadhi is unafflicted, so it can only be cultivated based on the seven dependent samadhis (meditative states) from the First Dhyana to the Realm of Nothingness. Mahayana Buddhism considers that all minds in all grounds can cultivate profound emptiness samadhi.
昧。辨之粗爾。
三有為義兩門分別(釋名一 辨相二)
三有為者。所謂色心非色非心三聚法也。質礙名色。慮知曰心。不相應行違返前二。名非色心。此之三種。同名有為。為是集起造作之義。法有為作故名有為。是義云何。釋有六種。一者將因對果。以釋一切因緣皆能集果。能有所為。故名有為。二者據果對因。以釋有為果報皆為因生。有此因為故名有為。三就法外生住滅等。對法以釋。色等法邊。皆有同時別體四相。用此四相相色等法。由生相故。色等法生。乃至由有第四滅相。色等法滅。此之四相。能有所為故名有為。四就色等對彼法外四相。以釋色等諸法皆有生等四相所為。故名有為。五就法體前後四相。解釋有為。前後四相遷變曰為。色等諸法。體有此為。故名有為。六就同時同體四相。解釋有為。色等諸法性如幻化。幻有稱生。幻無名滅。幻立云住。幻變曰異。此四同體。互相緣集。稱之曰為。色等諸法體有此為。故名有為。名義如是。
第二門中。辨其體相。先辨色法。次顯心法。后明非色非心之法。就色法中。兩門分別。一辨體相。二明假實。色之體相論釋不同。毗曇宣說。十一種色。為色法聚。何者十一。五根為五。五塵為十。通無作色。為十一也。清凈四大所造。眼耳鼻
【現代漢語翻譯】 昧，理解得還很粗淺。
三有為的意義從兩方面來分別（解釋名稱為一，辨別體相為二）。
三有為，是指色、心、非色非心這三類法。有質礙的稱為色，有慮知作用的稱為心，不相應行法與前兩者相違背，稱為非色非心。這三種法，都稱為有為。『為』是集合、生起、造作的意思。法由因緣和合而生，所以稱為有為。這意義是什麼呢？解釋有六種：第一種是從因對果的角度解釋，認為一切因緣都能集合產生果，能有所作為，所以稱為有為。第二種是從果對因的角度解釋，認為有為的果報都是由因產生的，因為有這個因，所以稱為有為。第三種是從法外的生、住、滅等相，對法本身進行解釋，認為色等法都具有同時存在的、不同本體的四相。用這四相來作用於色等法，由於有生相，色等法才產生；乃至由於有第四個滅相，色等法才滅亡。這四相，能有所作為，所以稱為有為。第四種是從色等法，對它們之外的四相進行解釋，認為色等諸法都有生等四相的作用，所以稱為有為。第五種是從法體前後相續的四相來解釋有為，前後四相的遷流變化稱為『為』。色等諸法，本體具有這種『為』，所以稱為有為。第六種是從同時同體的四相來解釋有為，色等諸法的體性如幻化一般，幻有稱為生，幻無稱為滅，幻立稱為住，幻變稱為異。這四相是同體的，互相緣起集合，稱為『為』。色等諸法本體具有這種『為』，所以稱為有為。名稱和意義就是這樣。
在第二部分中，辨別它的體相。先辨別色法，再闡明心法，最後說明非色非心之法。在色法中，從兩個方面來分別：一是辨別體相，二是闡明假實。色的體相，各論的解釋不同。《毗曇》宣說，十一種色，是色法的集合。是哪十一種呢？五根為五種，五塵為十種，加上無作色，共為十一種。眼、耳、鼻是清凈四大（地、水、火、風）所造。
【English Translation】 Obscure. The understanding is still coarse.
The meaning of the Three Conditioned Dharmas is distinguished in two aspects (explaining the name as one, distinguishing the characteristics as two).
The Three Conditioned Dharmas refer to the three categories of dharmas: Rūpa (form), Citta (mind), and Neither-Rūpa-Nor-Citta (neither form nor mind). That which has material obstruction is called Rūpa. That which has the function of thinking and knowing is called Citta. Non-associated formations (asaṃskṛta dharmas) contradict the previous two and are called Neither-Rūpa-Nor-Citta. These three types of dharmas are all called Conditioned (saṃskṛta). 'Conditioned' means gathering, arising, and creating. Dharmas arise from causes and conditions, hence they are called Conditioned. What is this meaning? There are six explanations: The first is to explain from the perspective of cause versus effect, considering that all causes and conditions can gather to produce an effect, capable of acting, hence called Conditioned. The second is to explain from the perspective of effect versus cause, considering that the results of conditioned actions are all born from causes, because there is this cause, hence called Conditioned. The third is to explain from the perspective of external characteristics such as arising, abiding, and ceasing, in relation to the dharmas themselves, considering that dharmas such as Rūpa all have four characteristics that exist simultaneously and have different entities. Using these four characteristics to act upon dharmas such as Rūpa, because of the characteristic of arising, dharmas such as Rūpa arise; and even because of the fourth characteristic of ceasing, dharmas such as Rūpa cease. These four characteristics are capable of acting, hence called Conditioned. The fourth is to explain from the perspective of dharmas such as Rūpa, in relation to the four characteristics external to them, considering that all dharmas such as Rūpa are acted upon by the four characteristics of arising, etc., hence called Conditioned. The fifth is to explain Conditioned from the perspective of the four characteristics that are successive in the dharma's existence, the flowing and changing of the four successive characteristics is called 'Conditioned'. Dharmas such as Rūpa inherently possess this 'Conditioned' nature, hence called Conditioned. The sixth is to explain Conditioned from the perspective of the four characteristics that are simultaneous and of the same entity, the nature of dharmas such as Rūpa is like an illusion, the illusory existence is called arising, the illusory non-existence is called ceasing, the illusory establishment is called abiding, and the illusory change is called alteration. These four are of the same entity, arising together through mutual conditions, called 'Conditioned'. Dharmas such as Rūpa inherently possess this 'Conditioned' nature, hence called Conditioned. Such are the names and meanings.
In the second section, distinguish its characteristics. First distinguish Rūpa (form), then elucidate Citta (mind), and finally explain Neither-Rūpa-Nor-Citta (neither form nor mind). Within Rūpa, distinguish from two aspects: one is to distinguish the characteristics, and the other is to clarify the provisional and the real. The characteristics of Rūpa are explained differently in various treatises. The Abhidharma declares that eleven types of Rūpa are the collection of Rūpa dharmas. What are the eleven? The five sense organs are five, the five sense objects are ten, and adding non-manifest form (aviññatti-rūpa), there are eleven. The eye, ear, and nose are created by the pure four great elements (earth, water, fire, wind).
舌及身。是其五根。為外四大所造。色聲香味觸等。是其五塵。身口業中。善惡無作。是無作色。大智論等。亦同此說。成實宣說十四種色。為色法聚。何者十四。五根為五。五塵為十。加以四大。通前十四。五根如上。所言異者。毗曇法中。五根之體。是實法色。為四大造。與大別體。如人造畫畫與人別。成實法中。五根之體是假名色。四大所成。根外無大。如陰成人。人外無陰。根亦如是。五陰如上。所言異者。毗曇法中。大所造塵。與四大異。成實法中。色香味觸。能成四大。不為大造。唯一聲塵。從四大生。有斯異也。四塵所成地水火風。是四大也。問曰。毗曇說無作色。成實法中。何故不論。宗別不同。所說各異。毗曇法中。說無作業是色法。故色中說之。成實說為非色心。故色中不論。又問。成實別說四大。毗曇法中何故不立。亦是宗別。所說各異。異相如何。毗曇宣說。堅濕暖動四種實觸。以為四大。此之四大。觸塵中收。故不別說。成實所辨地水火風。攬四塵成。能成五根。根因塵果。根塵不攝。故須別論(此一門竟)。
次辨假實。毗曇法中。十一種色。皆是實法。毗曇多以性相中求故無假色。成實法中。五塵是實。根大是假。攬塵成大。大成根故。若對理論。一切皆假。同是因緣假名法故
【現代漢語翻譯】 現代漢語譯本：舌頭和身體，是其中的五根（panchindriya，五種感覺器官）。它們是由外在的四大（mahābhūta，地、水、火、風）所造。色、聲、香、味、觸等，是其中的五塵（pañcaviṣaya，五種感覺對像）。身口意三業中，善與惡的無作（asaṃskṛta，無為法），是無作色。大智度論等，也同樣這樣說。成實論宣說了十四種色，作為色法（rūpa-dharma，物質現象）的集合。哪十四種呢？五根為五，五塵為十，加上四大，總共十四。五根如上所述。所說不同的是，在毗曇（Abhidharma，阿毗達摩）的教法中，五根的本體，是真實法色，為四大所造，與四大是不同的實體，就像人造的畫與人不同。成實論的教法中，五根的本體是假名色，由四大所成，根外沒有大，就像五陰（pañcaskandha，色、受、想、行、識）成人，人外沒有陰。根也是這樣。五陰如上所述。所說不同的是，在毗曇的教法中，四大所造的塵，與四大不同。成實論的教法中，色、香、味、觸，能成就四大，不是為大所造，只有聲塵，是從四大所生，有這樣的不同。四塵所成的地、水、火、風，是四大。問：毗曇說無作色，成實論中，為什麼不討論？宗派不同，所說各異。毗曇的教法中，說無作業是色法，所以在色中說它。成實論說它是非色非心，所以在色中不討論。又問：成實論特別說四大，毗曇的教法中為什麼不建立？也是宗派不同，所說各異。不同的相狀如何？毗曇宣說，堅、濕、暖、動四種真實觸，作為四大。這四大，在觸塵中攝取，所以不另外說。成實論所辨別的地、水、火、風，總括四塵而成，能成就五根，根是塵的果，根塵不互相包含，所以需要另外討論（這一門結束）。 其次辨別假與實。毗曇的教法中，十一種色，都是實法。毗曇多以自性（svabhāva，事物自身存在的性質）和相狀（lakṣaṇa，事物所呈現的特徵）中尋求，所以沒有假色。成實論的教法中，五塵是實，根大是假。總括塵而成大，大成根的緣故。如果對理論進行分析，一切都是假的。同樣是因緣（hetupratyaya，原因和條件）和合的假名法（prajñapti-dharma，假名安立的法）的緣故。
【English Translation】 English version: Tongue and body, are the five indriyas (panchindriya, five sense organs). They are created by the external four mahābhūtas (mahābhūta, the four great elements: earth, water, fire, and wind). Form, sound, smell, taste, and touch, etc., are the five viṣayas (pañcaviṣaya, five sense objects). Among the karmas of body, speech, and mind, the good and evil asaṃskṛta (asaṃskṛta, unconditioned dharmas), are asaṃskṛta-rūpa (unconditioned matter). The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), and others, also say the same. The Tattvasiddhi Śāstra (Treatise on the Establishment of Truth) proclaims fourteen types of rūpa (rūpa-dharma, material phenomena) as a collection of rūpa-dharmas. What are the fourteen? The five indriyas are five, the five viṣayas are ten, plus the four mahābhūtas, totaling fourteen. The five indriyas are as mentioned above. What is said to be different is that, in the Abhidharma teachings, the essence of the five indriyas is real rūpa, created by the four mahābhūtas, and is a different entity from the four mahābhūtas, just like a painting created by a person is different from the person. In the Tattvasiddhi Śāstra teachings, the essence of the five indriyas is nominal rūpa, formed by the four mahābhūtas. There are no mahābhūtas outside the indriyas, just like the five skandhas (pañcaskandha, the five aggregates: form, feeling, perception, mental formations, and consciousness) form a person, and there are no skandhas outside the person. The indriyas are also like this. The five skandhas are as mentioned above. What is said to be different is that, in the Abhidharma teachings, the viṣayas created by the mahābhūtas are different from the four mahābhūtas. In the Tattvasiddhi Śāstra teachings, form, smell, taste, and touch can constitute the four mahābhūtas, and are not created by the mahābhūtas. Only sound is produced from the four mahābhūtas, there is this difference. Earth, water, fire, and wind, which are formed by the four viṣayas, are the four mahābhūtas. Question: The Abhidharma speaks of asaṃskṛta-rūpa, why doesn't the Tattvasiddhi Śāstra discuss it? The schools are different, and what is said is different. In the Abhidharma teachings, it is said that asaṃskṛta-karma (unconditioned action) is rūpa-dharma, so it is discussed in rūpa. The Tattvasiddhi Śāstra says it is neither rūpa nor mind, so it is not discussed in rūpa. Question again: The Tattvasiddhi Śāstra specifically speaks of the four mahābhūtas, why doesn't the Abhidharma establish them? It is also because the schools are different, and what is said is different. What are the different characteristics? The Abhidharma proclaims that the four real touches of solidity, fluidity, warmth, and motion are the four mahābhūtas. These four mahābhūtas are included in the touch viṣaya, so they are not discussed separately. The earth, water, fire, and wind distinguished by the Tattvasiddhi Śāstra are formed by encompassing the four viṣayas, and can constitute the five indriyas. The indriyas are the result of the viṣayas, and the indriyas and viṣayas do not encompass each other, so they need to be discussed separately (this section ends). Next, distinguish between the false and the real. In the Abhidharma teachings, the eleven types of rūpa are all real dharmas. The Abhidharma mostly seeks in svabhāva (svabhāva, intrinsic nature) and lakṣaṇa (lakṣaṇa, characteristic), so there is no false rūpa. In the Tattvasiddhi Śāstra teachings, the five viṣayas are real, and the indriyas and mahābhūtas are false. Because the mahābhūtas are formed by encompassing the viṣayas, and the indriyas are formed by the mahābhūtas. If the theory is analyzed, everything is false. It is the same as the prajñapti-dharma (prajñapti-dharma, nominally established dharma) of hetupratyaya (hetupratyaya, cause and condition).
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次辨心法。于中略以五門分別。一明心與數體之一異。二開合辨相。三明寬狹。四辨通局。五相應不同。言一異者。成實法中。心與數法一體義分。不說心外別有諸數。如說識陰以之為心。余則名數。說受為心。余還名數。如是一切。毗曇法中。心與數別。六識是心。余想受等。說為心數。大乘法中。據末是別。窮本是一。是義云何。大乘法中。說識有三。一者真識。心與數一。二者妄識。是妄識中粗細六重。始從無明終至續識。此六重中。前之四重。心與數一。后之兩重。心與數別。以前四重心。與數一故。論中說為不相應染。后二別故。論中說為心相應染。馬鳴釋言。心與念異故曰相應。是義如后八識章中具廣分別。三者事識。一向同時。具有諸數。與毗曇同。心數一異。辨之粗爾(此一門竟)。
次辨開合。心法開合。廣略不定。或總為一。謂一心聚。或分為二。謂心與數。六識是心。想等是數。或分為四。謂受想行識。心王名識。想數名想。受數名受。餘數名行。或分為六。所謂六識。又依毗曇說。為四十七心數法。心王為一。數法之中。有四十六。何者是乎。通地有十。通彼心王。合為十一。通地十者。如彼論說。想欲觸慧念思解脫憶定及受。是說通地。于境取相名想。于緣欲受稱欲。令
【現代漢語翻譯】 現代漢語譯本：
接下來辨析心法。其中略以五門分別：一、闡明心與心所（數法）本體的一同與差異；二、開合辨析其相狀；三、闡明其寬狹；四、辨析其通局；五、相應與不相應之不同。
關於一同與差異：在成實宗的教法中，心與心所法本體是一體的，意義上有所區分。不說心外另有諸心所。例如說識陰就作為心，其餘則名為心所。說受為心，其餘還名為心所。一切皆是如此。在毗曇宗的教法中，心與心所是不同的。六識是心，其餘如想、受等，說為心所。在大乘教法中，就末端來說是不同的，窮究根本則是一體的。這是什麼意思呢？
在大乘教法中，說識有三種：一是真識，心與心所是一體的；二是妄識，是妄識中粗細六重，始於無明，終於續識。這六重中，前四重，心與心所是一體的；后兩重，心與心所是不同的。因為前四重心與心所是一體的，所以在論中說為不相應染。後兩者不同，所以在論中說為心相應染。馬鳴菩薩解釋說，心與念是不同的，所以叫做相應。這個意義在後面的八識章中會詳細分別。三是事識，一向同時具有諸心所，與毗曇宗相同。心所的一同與差異，粗略辨析如上（第一門結束）。
接下來辨析開合。心法的開合，廣略不定。或者總括為一，稱為一心聚。或者分為二，稱為心與心所。六識是心，想等是心所。或者分為四，稱為受、想、行、識。心王名為識，想心所名為想，受心所名為受，其餘心所名為行。或者分為六，就是六識。又依據毗曇宗的說法，分為四十七心所法。心王為一，心所法中有四十六。是什麼呢？通地有十。通於彼心王，合起來為十一。通地十者，如彼論所說：想（saṃjñā，于境取相）、欲（chanda，于緣欲受）、觸（sparśa，令心與境遇）、慧（prajñā，揀擇）、念（smṛti，記憶）、思（cetanā，造作）、解脫（mokṣa，脫離煩惱）、憶（anusmṛti，追憶）、定（samādhi，專注）及受（vedanā，感受）。這是說的通地法。于境界取相叫做想，對於緣想要領受叫做欲，使
【English Translation】 English version:
Next, we will analyze the mind-dhamma (心法). Among these, we will briefly distinguish them using five aspects: 1. Clarifying the sameness and difference in the substance of the mind and mental factors (數法); 2. Differentiating their characteristics through opening and closing (開合); 3. Clarifying their breadth; 4. Differentiating their pervasiveness and limitations; 5. The difference between association and non-association.
Regarding sameness and difference: In the teachings of the Satyasiddhi School (成實宗), the substance of the mind and mental factors is one, with distinctions in meaning. It does not say that there are separate mental factors outside the mind. For example, the skandha of consciousness (識陰) is considered the mind, and the rest are called mental factors. Feeling (受) is considered the mind, and the rest are still called mental factors. Everything is like this. In the teachings of the Abhidharma School (毗曇宗), the mind and mental factors are different. The six consciousnesses (六識) are the mind, and the rest, such as thought (想) and feeling, are called mental factors. In the Mahayana teachings, they are different at the end, but one at the root. What does this mean?
In the Mahayana teachings, it is said that there are three types of consciousness: First, true consciousness (真識), where the mind and mental factors are one; second, deluded consciousness (妄識), which has six levels of coarseness and subtlety, starting from ignorance (無明) and ending with continuing consciousness (續識). Among these six levels, the first four levels have the mind and mental factors as one; the last two levels have the mind and mental factors as different. Because the first four levels of mind are one with mental factors, they are described in the treatises as non-associated defilements (不相應染). Because the latter two are different, they are described in the treatises as mind-associated defilements (心相應染). Asanga explains that the mind and thought are different, so it is called association. This meaning will be explained in detail in the chapter on the Eight Consciousnesses (八識章). Third, there is the consciousness of events (事識), which always has all mental factors simultaneously, similar to the Abhidharma School. The sameness and difference of the mind and mental factors are roughly analyzed as above (End of the first aspect).
Next, we will analyze opening and closing. The opening and closing of the mind-dhamma are not fixed in breadth. Sometimes it is summarized as one, called a single mind aggregate (一心聚). Sometimes it is divided into two, called the mind and mental factors. The six consciousnesses are the mind, and thought, etc., are mental factors. Sometimes it is divided into four, called feeling, thought, volition, and consciousness (受、想、行、識). The mind-king is called consciousness, the thought mental factor is called thought, the feeling mental factor is called feeling, and the remaining mental factors are called volition. Sometimes it is divided into six, which are the six consciousnesses. Also, according to the Abhidharma School, it is divided into forty-seven mental factors. The mind-king is one, and there are forty-six mental factors. What are they? There are ten universals (通地). They are universal to that mind-king, adding up to eleven. The ten universals are as described in that treatise: thought (saṃjñā, taking the appearance of an object), desire (chanda, wanting to receive from a condition), contact (sparśa, causing the mind to encounter an object), wisdom (prajñā, discernment), mindfulness (smṛti, memory), volition (cetanā, creation), liberation (mokṣa, freedom from afflictions), recollection (anusmṛti, recalling), concentration (samādhi, focus), and feeling (vedanā, sensation). This is what is meant by universal dharmas. Taking the appearance of an object is called thought, wanting to receive from a condition is called desire, causing
根塵識和合名觸。于緣決定名慧。記識不忘名念。于善惡等。思愿造作名思。于緣作相。受彼相狀限量名解脫。若無解脫。常守一緣不能捨離。于緣發悟名憶。常緣不亂稱定。受違順中名受。此十遍與一切心俱。名通大地。善地有十。通前合為二十一也。何者是乎。如彼論說。諸根有慚愧信者猗不放逸不害精進舍。一切善心俱。言諸根者。所謂無貪無瞋善根以何義故。不說無癡。無癡是慧。與通地中慧數體同故。此不論。於他眾生及眾具等。離貪著心名無貪。于眾生數及非眾生。不懷瞋恚心名無瞋。于惡自厭名慚。於過羞他稱愧。於三寶等。凈心不疑名信。身心離惡稱猗。起善方便。離惡不作名不放逸。不逼迫他名為不害。斷惡集善。勤方便脩名精進。內心平等。名之為舍。此十遍在一切善中。名善大地。不善地中。心法有二。謂無慚愧。通前合為二十三也。大煩惱中。具說有十。別唯有五。通前合為二十八也。何者是十。如彼論說。邪解．不正憶．不順智．失念．不信．懈怠．亂．無明．掉．放逸。是煩惱大地。顛倒解脫名邪解。邪受境界名不正憶。顛倒決定名不順智。邪記妄受名失念。於三寶等。邪疑不凈名不信。不斷惡修善。不勤方便名懈怠。境界所牽。散隨諸緣名為亂。於法不了名無明。躁動不息名為掉。離
善方便名放逸。此十遍在諸煩惱中。名大煩惱地。問曰。睡亦遍諸煩惱。何故不名大煩惱地。論自釋言。睡順正受。能速發定。是故不說。別唯五者。所謂不信．懈怠．無明．掉．及放逸。此之五種。體別餘數。故今取之為四十七。餘五不別。故不說之。云何不別。言邪解者。與通地中解脫數同。不正憶者。與通地中憶數體同。不順智者。與通地中慧數體同。言失念者。與通地中念數體同。亂與通地定數體同。問曰。邪解不正憶等。與通地中心數法同。何勞復說為煩惱地。以此生惑功力等故。問曰。通中受想觸欲。何故不說為煩惱地。以不等故。大地不顯。故不說之。云何不等。想生見強。受及觸欲。生愛中強。故曰不等。又問。何故不說思數為煩惱地。思是一切眾行之主。故不偏說為煩惱地。又思亦是生愛中強。故不說之。問曰。若言受想觸等生惑不齊故不說為煩惱地者。慧生見強。何故說為煩惱地乎。釋言。見中更不論慧。是故不可說慧為強。慧不強故。說之為地。小煩惱地差別有十。通前合為三十八也。何者是乎。如彼論說。忿．恨．誑．慳．嫉．惱．諂．覆．憍．害。是說小地。如論釋言。于益不益應作不作非作返作。瞋相續生名為忿。樂事益他。苦不益他。益事應作。而故不作。不益他事。理不應作。而復
【現代漢語翻譯】 現代漢語譯本 『善方便』（skillful means）被稱為『放逸』（negligence）。這十種遍行於所有煩惱中，被稱為『大煩惱地』（great mental afflictions）。 問：睡眠也遍行於所有煩惱，為什麼不被稱為『大煩惱地』？ 答：論中解釋說，睡眠順應正確的感受，能夠迅速引發禪定，因此不這樣說。特別列出五種，即不信（lack of faith）、懈怠（laziness）、無明（ignorance）、掉舉（restlessness）和放逸（negligence）。這五種在體性上與其他的不同，所以現在取這五種，總數為四十七種。其餘五種沒有區別，所以不列出。 什麼叫做沒有區別呢？邪解（wrong understanding）與通地中的解脫數相同。不正憶（wrong recollection）與通地中的憶數體性相同。不順智（non-compliant wisdom）與通地中的慧數體性相同。失念（loss of mindfulness）與通地中的念數體性相同。亂（confusion）與通地中的定數體性相同。 問：邪解、不正憶等，與通地中的心數法相同，為什麼還要重複說它們是煩惱地？ 答：因為它們產生迷惑的功力和作用是相同的。 問：通地中的受（feeling）、想（perception）、觸（contact）、欲（desire），為什麼不被稱為煩惱地？ 答：因為它們不平等。在大地中不明顯，所以不這樣說。 什麼叫做不平等呢？想產生見解的力量強，受、觸和欲產生愛的力量強，所以說不平等。 又問：為什麼不說思（thought）數為煩惱地？ 答：思是一切行為的主導，所以不單獨說它是煩惱地。而且思在產生愛的力量中也很強，所以不這樣說。 問：如果說受、想、觸等產生迷惑的力量不一致，所以不被稱為煩惱地，那麼慧（wisdom）產生見解的力量強，為什麼卻說它是煩惱地呢？ 答：解釋說，在見解中不再討論慧，所以不能說慧的力量強。因為慧的力量不強，所以說它是煩惱地。 小煩惱地（minor mental afflictions）的差別有十種，與前面的合起來總共是三十八種。是什麼呢？如論中所說：忿（anger）、恨（resentment）、誑（deceit）、慳（stinginess）、嫉（jealousy）、惱（vexation）、諂（flattery）、覆（concealment）、憍（arrogance）、害（harm）。這就是說的小地。如論中解釋說：對於有益和無益的事情，應該做和不應該做的事情，不應該做的事情反而去做，瞋恨相續產生，叫做忿。樂於幫助他人，不樂於損害他人。有益的事情應該做，卻故意不做。不益於他人的事情，按道理不應該做，卻反而去做。
【English Translation】 English version 『Skillful means』 is called 『negligence』 (Pāli: pamāda). These ten are pervasive in all afflictions and are called 『great mental afflictions』 (mahā-kleśa-bhūmika). Question: Sleep is also pervasive in all afflictions, why is it not called a 『great mental affliction』? Answer: The treatise explains that sleep accords with correct feeling and can quickly induce samādhi (concentration), therefore it is not said to be so. Five are specifically listed, namely, lack of faith (aśraddhā), laziness (kausīdya), ignorance (moha or avidyā), restlessness (auddhatya), and negligence (pramāda). These five are different in nature from the others, so now these five are taken, making a total of forty-seven. The remaining five are not different, so they are not listed. What is meant by 『no difference』? Wrong understanding (mithyā-adhimokṣa) is the same as the number of liberations in the universal ground (sarvatraga). Wrong recollection (asamyak-smṛti) is the same in nature as the number of recollections in the universal ground. Non-compliant wisdom (durmedhā) is the same in nature as the number of wisdoms in the universal ground. Loss of mindfulness (muṣitasmṛtita) is the same in nature as the number of mindfulnesses in the universal ground. Confusion (vikṣepa) is the same in nature as the number of concentrations in the universal ground. Question: Wrong understanding, wrong recollection, etc., are the same as the mental factors in the universal ground, why repeat them as afflictive grounds? Answer: Because their power and function in generating delusion are the same. Question: Why are feeling (vedanā), perception (saṃjñā), contact (sparśa), and desire (chanda) in the universal ground not called afflictive grounds? Answer: Because they are not equal. They are not obvious in the great ground, so they are not said to be so. What is meant by 『not equal』? Perception is strong in generating views, while feeling, contact, and desire are strong in generating love, so it is said to be unequal. Another question: Why is thought (manaskāra) not said to be an afflictive ground? Answer: Thought is the master of all actions, so it is not specifically said to be an afflictive ground. Moreover, thought is also strong in generating love, so it is not said to be so. Question: If it is said that feeling, perception, contact, etc., do not generate delusion equally, so they are not called afflictive grounds, then wisdom is strong in generating views, why is it said to be an afflictive ground? Answer: The explanation is that wisdom is no longer discussed in views, so it cannot be said that wisdom is strong. Because wisdom is not strong, it is said to be a ground. There are ten kinds of differences in the minor afflictive grounds (paritta-kleśa-bhūmika), which together with the previous ones make a total of thirty-eight. What are they? As the treatise says: anger (krodha), resentment (upanāha), deceit (mrakṣa), stinginess (mātsarya), jealousy (īrṣyā), vexation (pradāsa), flattery (śāṭhya), concealment (māyā), arrogance (mada), harm (vihiṃsā). This is what is meant by the minor ground. As the treatise explains: Regarding beneficial and non-beneficial matters, matters that should be done and should not be done, doing what should not be done instead, continuous generation of anger is called anger. Being happy to help others, not being happy to harm others. Matters that are beneficial should be done, but are deliberately not done. Matters that are not beneficial to others, in principle should not be done, but are instead done.
故作。瞋氣續生說為忿。于可欲不可欲應作不作非作返作。忿相續生名為恨。樂事他欲。苦他不欲。可欲應作。而故不作。不可欲事。理不應作。而復故作。忿之殘結說為恨也。詐現承事名誑。吝惜財法稱慳。忌他名利伎能功德名嫉。怨會愛離思惟心熱名惱。覆藏自性曲順時宜稱諂。自陰過惡名覆。妨他自舉名高。欲逼迫他名害。此之十種。唯在意地。不通五識。局在修斷。不通見諦。別起不俱。故名小地。余心數中。更有五數。通前合為四十三也。所謂覺觀睡眠及悔。粗思名覺。細思稱觀。一切煩惱。睡著境界名睡。身心昏昧。略緣境界名眠。追變名悔。十使之中。復有四數。通前合為四十七也。謂貪瞋慢疑。愛染名貪。忿怒曰瞋。凌他稱慢。猶預曰疑。五見是慧。與通地中慧數同故。廢而不論。癡使與彼大煩惱中無明數同。是以不說。此無明使。體雖與彼大煩惱中無明數同。義有左右。大煩惱中無明數者。遍通一切使纏垢中。無明使者。局在使門。不通纏垢。又大地中無明數者。唯是相應不通不共。通與一切煩惱俱故。無明使者。通攝相應及與不共。于中若有緣而不了。不與一切諸使俱者。是其不共。若非別緣。而與諸餘九使俱者。是其相應。毗曇如是。成實法中。心數不定。攝末從本。有三十七。隨末別論。則
【現代漢語翻譯】 現代漢語譯本 故意去做，讓嗔怒之氣持續產生，這叫做『忿』（krodha，憤怒）。對於喜歡的事物、不喜歡的事物，應該做的不做，不應該做的反而去做。忿怒的情緒持續不斷，這叫做『恨』（upanaha，怨恨）。自己喜歡的事情別人也想要，自己厭惡的事情別人也厭惡。對於喜歡的事情，應該做的卻故意不做；對於不喜歡的事情，道理上不應該做，卻偏偏故意去做。忿怒的殘餘結使，就叫做『恨』。 虛假地表現出順從的樣子，叫做『誑』（maya，虛偽）。吝嗇錢財和佛法，叫做『慳』（matsarya，慳吝）。嫉妒別人獲得名利、技能和功德，叫做『嫉』（irshya，嫉妒）。因為怨恨而聚集，因為喜愛而分離，思慮這些事情內心焦熱，叫做『惱』（pradaha，惱怒）。掩蓋自己的本性，曲意迎合時勢，叫做『諂』（shathya，諂媚）。隱瞞自己的過錯，叫做『覆』（mraksha，覆藏）。妨礙別人自我抬高，叫做『高』（stambha，傲慢）。想要逼迫他人，叫做『害』（vihimsa，損害）。這十種心所，只存在於意地（manodhatu，意識界），不與五識（眼、耳、鼻、舌、身識）相通。侷限於修所斷（bhavana-heya，修道所斷），不與見諦（darshana-heya，見道所斷）相通。各自單獨生起，不一起出現，所以叫做『小地』（paritta-bhūmika，小地法）。 在其他心數中，還有五種心數，與前面的合併，總共有四十三種。這五種是：覺（vitarka，尋）、觀（vichara，伺）、睡眠（middha，睡眠）、以及悔（kaukritya，後悔）。粗略的思考叫做『覺』，細緻的思考叫做『觀』。一切煩惱都睡著在境界上，叫做『睡』。身心昏昧，略微地緣取境界，叫做『眠』。追悔變化的事情，叫做『悔』。在十使（dasa-samyojana，十使）之中，又有四種心數，與前面的合併，總共有四十七種。這四種是：貪（raga，貪慾）、嗔（dvesha，嗔恚）、慢（mana，我慢）、疑（vichikitsa，懷疑）。 愛戀染著叫做『貪』，忿怒惱恨叫做『嗔』，輕慢他人叫做『慢』，猶豫不決叫做『疑』。五見（panca-drsti，五種邪見）屬於智慧，與通地法（sarvatraga-caitasika，一切遍行心所）中的慧數相同，所以不再討論。癡使（moha-samyojana，癡使）與大煩惱法（mahāklesha-bhūmika，大煩惱地法）中的無明數（avidya，無明）相同，因此也不再說明。這個無明使，本體雖然與大煩惱法中的無明數相同，但意義上有區別。大煩惱法中的無明數，普遍存在於一切使、纏、垢中。無明使，侷限於使門，不通於纏垢。而且，大地法（mahā-bhūmika，大地法）中的無明數，只是相應（samprayukta，相應）而不包括不共（visamyukta，不相應）。因為它普遍與一切煩惱同時生起。無明使，既包括相應也包括不共。其中，如果有因緣而不能明瞭，不與一切諸使同時生起的，就是不共。如果不是特別的因緣，而與其餘九使同時生起的，就是相應。毗曇宗（Abhidharma，阿毗達摩）是這樣說的。成實宗（Satyasiddhi，成實論）中，心數是不定的，從末歸本，有三十七種。如果從末端分別討論，那麼...
【English Translation】 English version Deliberately acting in a way that allows anger to continuously arise is called 'Krodha' (忿, anger). Regarding desirable and undesirable things, failing to do what should be done, or doing what should not be done, or doing the opposite. The continuous arising of anger is called 'Upanaha' (恨, resentment). Desiring what others desire, disliking what others dislike. Deliberately not doing what should be done regarding desirable things; deliberately doing what should not be done regarding undesirable things. The residual bonds of anger are called 'Hate'. Falsely presenting oneself as compliant is called 'Maya' (誑, deceit). Being stingy with wealth and Dharma is called 'Matsarya' (慳, miserliness). Being jealous of others' fame, gain, skills, merits, and virtues is called 'Irshya' (嫉, jealousy). Gathering due to resentment, separating due to love, and thinking about these things causing inner turmoil is called 'Pradaha' (惱, vexation). Concealing one's true nature and conforming to the times is called 'Shathya' (諂, flattery). Hiding one's own faults is called 'Mraksha' (覆, concealment). Obstructing others from self-promotion is called 'Stambha' (高, arrogance). Wanting to oppress others is called 'Vihimsa' (害, harm). These ten mental factors exist only in the mind element (manodhatu, consciousness realm), not connecting with the five senses (eye, ear, nose, tongue, body consciousness). They are limited to what is abandoned through cultivation (bhavana-heya, abandoned by cultivation), not connecting with seeing the truth (darshana-heya, abandoned by seeing the truth). They arise separately and not together, so they are called 'Minor Grounds' (paritta-bhūmika, limited scope). Among other mental factors, there are five more, which, combined with the previous ones, make a total of forty-three. These five are: Vitarka (覺, initial application of thought), Vichara (觀, sustained application of thought), Middha (睡眠, sleep), and Kaukriitya (悔, regret). Coarse thinking is called 'Vitarka', and subtle thinking is called 'Vichara'. All afflictions are asleep on the object, which is called 'Sleep'. The body and mind are dull, vaguely grasping the object, which is called 'Drowsiness'. Regretting changed things is called 'Regret'. Among the ten fetters (dasa-samyojana, ten fetters), there are four more mental factors, which, combined with the previous ones, make a total of forty-seven. These four are: Raga (貪, attachment), Dvesha (嗔, aversion), Mana (慢, pride), and Vichikitsa (疑, doubt). Loving attachment is called 'Raga', anger and hatred are called 'Dvesha', looking down on others is called 'Mana', and hesitation is called 'Vichikitsa'. The five views (panca-drsti, five wrong views) belong to wisdom and are the same as the wisdom factor in the universal mental factors (sarvatraga-caitasika, ever-present mental factors), so they are not discussed further. The ignorance fetter (moha-samyojana, ignorance fetter) is the same as the ignorance factor (avidya, ignorance) in the great afflictive mental factors (mahāklesha-bhūmika, great afflictive mental factors), so it is not explained further. Although this ignorance fetter is the same in essence as the ignorance factor in the great afflictive mental factors, there is a difference in meaning. The ignorance factor in the great afflictive mental factors is universally present in all fetters, bonds, and defilements. The ignorance fetter is limited to the fetter aspect and does not extend to bonds and defilements. Moreover, the ignorance factor in the great grounds (mahā-bhūmika, great grounds) is only associated (samprayukta, associated) and does not include the unassociated (visamyukta, unassociated), because it arises universally with all afflictions. The ignorance fetter includes both associated and unassociated. Among them, if there is a condition and it cannot be understood, and it does not arise simultaneously with all the fetters, it is unassociated. If it is not a special condition and it arises simultaneously with the other nine fetters, it is associated. This is what the Abhidharma (毗曇宗, Abhidharma) says. In the Satyasiddhi School (Satyasiddhi, 成實論), the number of mental factors is not fixed; tracing back to the origin, there are thirty-seven. If discussed separately from the end, then...
有無量。云何從本有三十七。如彼論說。通數有十。思．觸．念．欲．喜．信．勤．覺．觀．憶．前．四后一。與毗曇同。餘五別異。所言思者。如思品說。愛分愿求名思。不同毗曇愛為煩惱思為通數觸者論言。三和名觸。彼以心識依根觸塵故。名為觸。不說心外別有觸數。理實觸義遍通四心。今就行心說為觸矣。念者論言。作發名念。作意起后。名為作發。欲者論言。心有所須名欲。喜者論言。心樂名喜。欲中增上說為喜也。毗曇無此。信者論言。必定名信。此通三性。毗曇唯善。不善中者。即名不信。勤者論言。心行發動。名之為勤。此通三性。入善法中。返名精進。毗曇唯善。言覺觀者。論釋多種。一隨定以說。粗思名覺。細思名觀。二隨慧以說。未知事中比知名覺。現知稱觀。三就亂心以說。散心數起名覺。散心微少稱觀憶者論言。知先所更名憶。以此十種處遍三界體通三性故名通數。善數有十。通前二十。所謂定．慧．無貪．瞋．癡．慚．愧．猗．舍．及不放逸。定者義釋有通有別。通而論之。遍在三性。凈定是善。垢定不善。報定無記。別唯在善。論主就別說為善數。慧者義釋亦有通別。通而論之。亦在三性。正智是善。邪智是不善。泛知世事。是其無記。別而論之。無漏之慧。說為慧數。有漏善慧。說
之以為無癡善根。顛倒之慧。說為邪見。余不善慧及無記慧。說為覺觀。論主就別說無漏慧。為慧數也。無貪．無瞋．慚．愧．猗．舍．及不放逸。與毗曇同。無廢善者。毗曇法中。體是慧數。更不別分。成實分取有漏善慧為無癡故。所以別說。以何義故不說解脫。彼宗之中。說慧為脫。更無別法。是以不論。不善之中數有十四。通前合為三十四也。何者十四。十使煩惱相從為六。五見之心。合為邪見。即以為一。貪瞋癡慢及與疑使。復以為五。通前六也。十纏之中。別數有五。謂無慚．愧．掉．悔．及覆。通前十一。以何義故不說慳纏。是貪分故。以何義故不說忿嫉。是瞋分故。以何義故不說睡眠。無明分故。問云。覆纏應是貪分。何故別論。釋言。覆者不偏屬貪。或有眾生怖畏打縛割截等事。覆藏己過。或為財利。是義不定。所以別說六垢之中有諂及誑。通前十三。何故不說惱恨害等。是瞋分故。何不說高。以慢分故。問曰。諂誑應是貪分。何故別論。諂義不定。或貪故諂。或畏故諂。誑亦不定。或貪故誑。或瞋故誑。或畏故誑。以不偏在所以別論。加其放逸。通前十四。不善如是。無記有三。謂識想受。彼宗之中行前三心。唯無記故。以此通前。為三十七。據要如是。隨別以論。心法無量。如一貪心。隨別眾多
【現代漢語翻譯】 現代漢語譯本： 將（正確的）知見視為無癡善根（Ahetuka Kusala）。將顛倒的智慧稱為邪見（Micchāditthi）。其餘的不善智慧和無記智慧，稱為覺觀（Vitakka Vicara）。論主特別指出無漏慧（Anāsava-paññā），屬於慧的範疇。 無貪（Allobha）、無瞋（Adosa）、慚（Hiri）、愧（Ottappa）、猗（Passaddhi）、舍（Upekkhā）以及不放逸（Appamāda），這些與《阿毗達摩》（Abhidhamma）的觀點相同。至於『無廢善』，在《阿毗達摩》中，其體性屬於慧，因此不再單獨區分。而《成實論》則將有漏的善慧視為無癡，所以特別加以說明。為什麼不說解脫（Nibbāna）呢？因為在該宗派中，認為智慧就是解脫，沒有其他的解脫之法，所以不討論解脫。 不善法共有十四種。與前面的善法合起來，總共有三十四種。這十四種不善法是什麼呢？十使煩惱（Dasa Samyojanas）相互關聯，可以歸納為六種。五見（Pañca Ditthiyo）的核心是邪見，這算作一種。貪（Lobha）、瞋（Dosa）、癡（Moha）、慢（Māna）以及疑（Vicikicchā）這五種煩惱，加上前面的邪見，總共六種。十纏（Dasa Kilesa Vatthuni）中，單獨列出五種，即無慚、無愧、掉舉（Uddhacca）、後悔（Kukkucca）以及覆藏（Makkha），加上前面的六種，總共十一種。為什麼不說慳吝（Macchariya）這種纏縛呢？因為慳吝是貪的一部分。為什麼不說忿怒（Kodha）和嫉妒（Issa）呢？因為它們是瞋恨的一部分。為什麼不說睡眠（Middha）呢？因為睡眠是無明（Avijjā）的一部分。 有人問：『覆藏應該屬於貪的一部分，為什麼單獨列出來呢？』解釋說：覆藏不完全屬於貪。有時眾生因為害怕被打、被綁、被割等事情，而覆藏自己的過錯；有時爲了財物利益而覆藏。覆藏的動機不確定，所以單獨列出來。六垢（Cha Upakkilesa）中有諂媚（Maya）和欺誑（Satha），加上前面的十一種，總共十三種。為什麼不說惱（Kodha）、恨（Upanaha）、害（Vihimsa）等呢？因為它們是瞋恨的一部分。為什麼不說高慢（Thambha）呢？因為它是慢的一部分。 有人問：『諂媚和欺誑應該屬於貪的一部分，為什麼單獨列出來呢？』諂媚的動機不確定，有時因為貪婪而諂媚，有時因為害怕而諂媚。欺誑的動機也不確定，有時因為貪婪而欺誑，有時因為瞋恨而欺誑，有時因為害怕而欺誑。因為它們不完全屬於貪，所以單獨列出來。加上放逸（Pamada），總共十四種。不善法就是這樣。 無記法有三種，即識（Viññana）、想（Sañña）、受（Vedana）。在該宗派中，認為前三種心是無記的。將這些無記法與前面的善法和不善法加起來，總共有三十七種。這是從總體上來說的。如果從細節上來說，心法是無量的。比如一個貪心，從細節上來說，就有很多種。
【English Translation】 English version: Right view is regarded as the root of non-delusion (Ahetuka Kusala). Distorted wisdom is called wrong view (Micchāditthi). The remaining unwholesome wisdom and indeterminate wisdom are called initial and sustained application of thought (Vitakka Vicara). The author specifically points out that undefiled wisdom (Anāsava-paññā) belongs to the category of wisdom. Non-greed (Allobha), non-hatred (Adosa), shame (Hiri), remorse (Ottappa), tranquility (Passaddhi), equanimity (Upekkhā), and diligence (Appamāda) are the same as the views in the Abhidhamma. As for 'non-abandonment of good,' in the Abhidhamma, its nature belongs to wisdom, so it is not distinguished separately. The Tattvasiddhi Shastra (Chengshi Lun) considers defiled wholesome wisdom as non-delusion, so it is specifically explained. Why is liberation (Nibbāna) not mentioned? Because in that school, wisdom is considered liberation, and there is no other method of liberation, so liberation is not discussed. There are fourteen types of unwholesome dharmas. Combined with the previous wholesome dharmas, there are a total of thirty-four types. What are these fourteen unwholesome dharmas? The ten fetters (Dasa Samyojanas) are interconnected and can be summarized into six types. The core of the five views (Pañca Ditthiyo) is wrong view, which is counted as one. Greed (Lobha), hatred (Dosa), delusion (Moha), pride (Māna), and doubt (Vicikicchā), plus the previous wrong view, total six. Among the ten entanglements (Dasa Kilesa Vatthuni), five are listed separately, namely shamelessness, lack of remorse, restlessness (Uddhacca), regret (Kukkucca), and concealment (Makkha), plus the previous six, total eleven. Why is stinginess (Macchariya) not mentioned as an entanglement? Because stinginess is part of greed. Why are anger (Kodha) and jealousy (Issa) not mentioned? Because they are part of hatred. Why is sleep (Middha) not mentioned? Because sleep is part of ignorance (Avijjā). Someone asks: 'Concealment should belong to greed, why is it listed separately?' It is explained that concealment does not completely belong to greed. Sometimes beings conceal their faults because they are afraid of being beaten, bound, cut, etc.; sometimes they conceal for the sake of wealth and profit. The motivation for concealment is uncertain, so it is listed separately. Among the six defilements (Cha Upakkilesa) are flattery (Maya) and deceit (Satha), plus the previous eleven, total thirteen. Why are annoyance (Kodha), resentment (Upanaha), harm (Vihimsa), etc., not mentioned? Because they are part of hatred. Why is arrogance (Thambha) not mentioned? Because it is part of pride. Someone asks: 'Flattery and deceit should belong to greed, why are they listed separately?' The motivation for flattery is uncertain, sometimes flattering out of greed, sometimes flattering out of fear. The motivation for deceit is also uncertain, sometimes deceiving out of greed, sometimes deceiving out of hatred, sometimes deceiving out of fear. Because they do not completely belong to greed, they are listed separately. Adding negligence (Pamada), there are a total of fourteen. That's how unwholesome dharmas are. There are three types of indeterminate dharmas, namely consciousness (Viññana), perception (Sañña), and feeling (Vedana). In that school, the first three minds are considered indeterminate. Adding these indeterminate dharmas to the previous wholesome and unwholesome dharmas, there are a total of thirty-seven types. This is from an overall perspective. If from a detailed perspective, mental dharmas are immeasurable. For example, a single greedy mind, from a detailed perspective, has many types.
。所謂惡欲．多欲．無厭．慳．著．現相．擊切．以利求利．羅波那等。如是非一。害他求利名惡欲。廣求多利稱多欲。更無多利名無厭。所有一切。不與他共名慳。纏愛不捨名著。以貪利故現欲得相。名現相。贊彼毀此。而取其利名擊切。說余所得。以招此利。名以利求利。心貪其利。口悅人意。名羅波那。瞋中隨別。亦有無量。所謂瞋．恨．憎．嫉．忿．恚．惱．害．迷．悷．專執．不忍．暴急．不悅．不調。如是非一。無明隨別。亦有眾多。所謂闇．鈍．囂．騃．迷．妄．愚．拙．睡．眠．單致利等。緣而不了名闇。悟解不速稱鈍。損而不覺名囂。無心分別曰騃。翻此謂彼名迷。得而還失稱妄。不辨是非曰愚。所作不巧名拙。心重欲眠重名睡。攝心離覺名眠。喜睡之病名單致利。隨此等別故有無量。此等別數。論中雖不一一具論。義實有之。大乘法中。心法亦多。而經論中不辨定數。難以輒言。開合如是(此二門竟)。
次辨寬狹。依如毗曇。約就四義。以辨寬狹。一善。二惡。三穢污無記。四白凈無記。戒定慧等。名之為善。殺盜淫等。說之為惡。欲界地中身邊兩見。及上二界一切煩惱名穢污。亦名隱沒。報生威儀工巧變化名曰白凈。就彼四十七心法中。心王及與十通大地。覺觀及眠。統通四十四。最
以為寬。依如毗曇。悔通善惡白凈無記。不通穢污。次以為狹。以何義故不通穢污。彼論說悔唯在欲界。是欲界故。上界一切穢污中無。又欲界中。緣事而起。不緣理生。以彼事中得失可知。是以生悔。理幽難覺。故不生悔。良以悔心不緣理。故欲界身見邊見中無。是故悔數一向不通穢污無記。毗婆沙說。悔唯有二。謂善不善。不通無記。以揵利故。大煩惱中。不信．懈怠．無明．掉．放逸。小煩惱中。諂．誑．及高。餘數中睡。十使之中。貪慢及疑。此之十二。唯在不善穢污無記。次以為狹。于中不信．懈怠．無明．睡．掉．放逸。此之六種。若與欲界身邊二見。及上二界煩惱俱者。是其穢污。余是不善。諂．誑．及高．貪．慢．及疑。此之六種。在欲界者。斯名不善。在上二界。齊是穢污。小煩惱中。忿．恨．慳．嫉．惱．覆．及害。不善地中。無慚無愧。十使中瞋。此之十種。唯在不善。最以為狹。成實法中。唯說善惡無記三性。于彼論中。十種通數。統通三性。若復通論。定慧兩數。亦通三性。無貪．瞋．癡．慚．愧．猗．舍．及不放逸。一向是善。識想及受。一向無記。余皆不善。寬狹如是(此三門竟)。
次辨通局。于中約就三界以說。依如毗曇。無慚．無愧．瞋．忿．恨．害．惱．嫉．慳．覆．
【現代漢語翻譯】 現代漢語譯本： 認為範圍寬泛。依照《阿毗達磨》（Abhidharma，佛教論藏），『悔』（Repentance）通於善、惡、白凈（清凈）和無記（中性）法，但不通於染污法。接著認為範圍狹窄。因為什麼緣故不通於染污法呢？《阿毗達磨》論說，『悔』只存在於欲界（Kāmadhātu，六道輪迴的最底層），因為它是欲界之法。上界（色界Rūpadhātu和無色界Arūpadhātu）的一切染污法中沒有『悔』。而且在欲界中，『悔』是緣于具體事件而生起，不是緣于理性思辨而生起。因為在具體事件中，得失可以知曉，所以產生『悔』。而理性幽深難以覺察，所以不產生『悔』。正是因為『悔』心不緣于理性，所以在欲界的『身見』（Satkāya-dṛṣṭi，認為五蘊為我）和『邊見』（Antagrahadṛṣṭi，執斷常二邊）中沒有『悔』。因此，『悔』這一心所（Caitasika，心理活動）始終不通於染污和無記法。《毗婆沙》（Vibhasa，佛教論書）說，『悔』只有兩種，即善和不善，不通於無記法，因為它具有追悔的特性。在大煩惱中，『不信』（Asraddha，缺乏信心）、『懈怠』（Styāna，懶惰）、『無明』（Avidyā，無知）、『掉舉』（Audhatya，躁動）、『放逸』（Pramāda，放縱）；在小煩惱中，『諂』（Māyā，虛偽）、『誑』（Śāṭhya，欺騙）以及『高慢』（Stambha，傲慢）；在其他心所中，『睡眠』（Middha，昏沉）；在十使（Daśa-saṃyojanāni，十種根本煩惱）中，『貪』（Lobha，貪婪）、『慢』（Māna，傲慢）以及『疑』（Vicikitsa，懷疑）。這十二種心所，只存在於不善和染污的無記法中。接著認為範圍狹窄。其中，『不信』、『懈怠』、『無明』、『睡眠』、『掉舉』、『放逸』這六種心所，如果與欲界的『身見』、『邊見』以及上二界的煩惱同時生起，就是染污法，其餘是不善法。『諂』、『誑』、『高慢』、『貪』、『慢』、『疑』這六種心所，在欲界中，被稱為不善法，在上二界中，都屬於染污法。在小煩惱中，『忿』（Krodha，憤怒）、『恨』（Upanāha，怨恨）、『慳』（Mātsarya，吝嗇）、『嫉』（Īrṣyā，嫉妒）、『惱』（Pradāsa，惱怒）、『覆』（Mrakṣa，隱藏罪過）以及『害』（Vihiṃsā，傷害）；在不善法中，『無慚』（Āhrīkya，不知羞恥）、『無愧』（Anapatrāpya，不覺羞恥）；在十使中，『瞋』（Dveṣa，嗔恨）。這十種心所，只存在於不善法中。最為狹窄。在《成實論》（Satyasiddhi Śāstra，佛教論書）中，只說善、惡、無記三種性質。在那部論中，十種通於各種性質的心所，統攝了三種性質。如果進一步通論，『定』（Samādhi，禪定）和『慧』（Prajñā，智慧）兩種心所，也通於三種性質。『無貪』（Allobha，不貪婪）、『無瞋』（Adveṣa，不嗔恨）、『無癡』（Amoha，不愚癡）、『慚』（Hrī，知羞恥）、『愧』（Apatrāpya，覺羞恥）、『猗』（Praśrabdhi，輕安）、『舍』（Upekṣā，捨棄）、以及『不放逸』（Apramāda，不放縱），始終是善法。『識』（Vijñāna，識別）、『想』（Saṃjñā，概念）、以及『受』（Vedanā，感受），始終是無記法。其餘都是不善法。寬泛和狹窄的情況就是這樣（這三種門類結束）。 接著辨別通局。在這裡，依據三界來說。依照《阿毗達磨》，『無慚』、『無愧』、『瞋』、『忿』、『恨』、『害』、『惱』、『嫉』、『慳』、『覆』。
【English Translation】 English version: Considered broad. According to the Abhidharma (Buddhist philosophical treatises), 'Repentance' (Kaukṛtya) is common to wholesome, unwholesome, pure, and neutral (avyākṛta) dharmas, but not common to defiled dharmas. Next, it is considered narrow. For what reason is it not common to defiled dharmas? The Abhidharma states that 'Repentance' exists only in the Desire Realm (Kāmadhātu, the lowest of the six realms of rebirth), because it is a dharma of the Desire Realm. In all the defiled dharmas of the higher realms (Form Realm Rūpadhātu and Formless Realm Arūpadhātu), there is no 'Repentance'. Moreover, in the Desire Realm, 'Repentance' arises from specific events, not from rational contemplation. Because in specific events, gains and losses can be known, 'Repentance' arises. But reason is profound and difficult to perceive, so 'Repentance' does not arise. Precisely because the mind of 'Repentance' does not arise from reason, it is not present in the 'Self-view' (Satkāya-dṛṣṭi, the belief in a permanent self) and 'Extreme view' (Antagrahadṛṣṭi, the belief in eternalism or annihilationism) of the Desire Realm. Therefore, the mental factor (Caitasika, mental activity) of 'Repentance' is always not common to defiled and neutral dharmas. The Vibhasa (Buddhist commentary) states that 'Repentance' has only two types, namely wholesome and unwholesome, and is not common to neutral dharmas, because it has the characteristic of regret. Among the great afflictions, 'Lack of faith' (Asraddha), 'Laziness' (Styāna), 'Ignorance' (Avidyā), 'Restlessness' (Audhatya), 'Recklessness' (Pramāda); among the minor afflictions, 'Deceit' (Māyā), 'Fraud' (Śāṭhya), and 'Conceit' (Stambha); among other mental factors, 'Sleep' (Middha); among the ten fetters (Daśa-saṃyojanāni, ten fundamental defilements), 'Greed' (Lobha), 'Pride' (Māna), and 'Doubt' (Vicikitsa). These twelve mental factors exist only in unwholesome and defiled neutral dharmas. Next, it is considered narrow. Among them, 'Lack of faith', 'Laziness', 'Ignorance', 'Sleep', 'Restlessness', 'Recklessness', if they arise together with the 'Self-view' and 'Extreme view' of the Desire Realm, and the afflictions of the upper two realms, they are defiled dharmas, and the rest are unwholesome dharmas. 'Deceit', 'Fraud', 'Conceit', 'Greed', 'Pride', 'Doubt', these six mental factors, in the Desire Realm, are called unwholesome dharmas, and in the upper two realms, they are all defiled dharmas. Among the minor afflictions, 'Anger' (Krodha), 'Resentment' (Upanāha), 'Avarice' (Mātsarya), 'Jealousy' (Īrṣyā), 'Annoyance' (Pradāsa), 'Concealment' (Mrakṣa), and 'Harmfulness' (Vihiṃsā); in unwholesome dharmas, 'Shamelessness' (Āhrīkya), 'Lack of shame' (Anapatrāpya); in the ten fetters, 'Hatred' (Dveṣa). These ten mental factors exist only in unwholesome dharmas. It is considered the narrowest. In the Satyasiddhi Śāstra (Treatise on the Establishment of Truth, Buddhist text), only three natures are discussed: wholesome, unwholesome, and neutral. In that treatise, the ten mental factors that are common to various natures encompass the three natures. If we further discuss it generally, 'Concentration' (Samādhi) and 'Wisdom' (Prajñā) also encompass the three natures. 'Non-greed' (Allobha), 'Non-hatred' (Adveṣa), 'Non-delusion' (Amoha), 'Shame' (Hrī), 'Remorse' (Apatrāpya), 'Tranquility' (Praśrabdhi), 'Equanimity' (Upekṣā), and 'Non-recklessness' (Apramāda) are always wholesome dharmas. 'Consciousness' (Vijñāna), 'Perception' (Saṃjñā), and 'Feeling' (Vedanā) are always neutral dharmas. The rest are all unwholesome dharmas. The broad and narrow situations are like this (these three categories are finished). Next, distinguish between generality and specificity. Here, it is discussed according to the three realms. According to the Abhidharma, 'Shamelessness', 'Lack of shame', 'Hatred', 'Anger', 'Resentment', 'Harmfulness', 'Annoyance', 'Jealousy', 'Avarice', 'Concealment'.
及與眠數。此之十一。唯在欲界。覺觀諂誑。上極初禪。高極三禪。余通三界。若依成實。就前三十七心法中。諂之與誑。局在欲色。欲界可知。色界云何。如梵天王。語諸梵眾言我令汝盡老死邊。即是其誑。手牽黑齒屏處求之。即是其諂。余通三界。問曰。覺觀二禪滅之。云何得通。依如彼論。粗重覺觀。二禪中滅。細通三界。故彼論言。覺觀之心。遍通三界。以是心之粗細相故。三界之心。皆有粗細。粗皆名覺。細皆名觀。攝末從本。分判如是。若隨別論。惡欲．多欲．現相．擊切．以利求利．慳著．羅波那．忿．恨．惱．害．睡．眠．單致利等。並在欲界。諂誑嫉妒。通欲色界。如彼梵王。語諸梵眾。汝但住此。汝等不須至瞿曇所。懼佛勝己。即是嫉妒。余通三界(此四門竟)。
次辨心法相應不同。毗曇法中。同時相應。同時之中。多少不定。若善心法。在其欲界及初禪者。二十三法。同時相應。十通大地。十善大地。覺觀心王。在中間禪。二十二法。同時相應。唯除一覺。余皆如上。二禪已上。二十一法。同時相應。除覺去觀。余皆如上。煩惱法中。分為六分。瞋．忿．惱．害．恨．覆．慳．嫉。合為一分。此八一向是不善故。二十二法。同時相應。十通大地。即以為十。大煩惱中。不信．懈怠．無
【現代漢語翻譯】 現代漢語譯本 及與睡眠等。以上這十一種心法，唯有在欲界才存在覺、觀、諂、誑。覺觀最高到初禪，高指三禪，其餘的則通於三界。如果依照《成實論》的說法，在之前的三十七種心法中，諂和誑只侷限於欲界。例如，梵天王對他的梵眾說：『我能讓你們完全脫離老死的困擾。』這就是誑。又如，（阿修羅王）手牽著黑齒（的妻子）在隱蔽的地方尋找，這就是諂。其餘的則通於三界。有人問：『覺和觀在二禪時就滅除了，怎麼能說它們通於三界呢？』依照《毗曇論》的說法，粗重的覺和觀在二禪中滅除，但細微的覺和觀則通於三界。所以《毗曇論》說，覺和觀的心遍通三界。因為心的粗細不同，三界的心都有粗細之分。粗的都叫做覺，細的都叫做觀。這是從根本上進行概括性的劃分。如果分別來論，惡欲、多欲、現相、擊切、以利求利、慳吝執著、羅波那（Rāvaṇa，夜叉名）、忿、恨、惱、害、睡眠、單求利益等，都只在欲界。諂、誑、嫉妒，通於欲界。例如，梵天王對他的梵眾說：『你們只要住在這裡就好，不需要去瞿曇（Gautama，釋迦牟尼佛）那裡。』這是因為害怕佛陀勝過自己，這就是嫉妒。其餘的則通於三界（以上四門講完）。 接下來辨別心法相應的不同。《毗曇論》中，是同時相應。在同時相應中，心法的數量不確定。如果是善心法，在欲界和初禪中，有二十三種心法同時相應。包括十種通大地法，十種善大地法，覺和觀以及心王。在中間禪中，有二十二種心法同時相應，只是除去了覺，其餘的都和上面一樣。在二禪以上，有二十一種心法同時相應，除去了覺和觀，其餘的都和上面一樣。在煩惱法中，分為六類。瞋、忿、惱、害、恨、覆、慳、嫉，合為一類。這八種心法都是不善的，所以有二十二種心法同時相應。包括十種通大地法，就作為十種，大煩惱中的不信、懈怠、無
【English Translation】 English version And with sleep and so on. These eleven, only exist in the desire realm: perception (覺, jue), observation (觀, guan), flattery (諂, chan), and deceit (誑, kuang). Perception and observation reach up to the first dhyana (初禪, chu chan) at most, 'high' refers to the third dhyana (三禪, san chan) at most, and the rest pervade the three realms. According to the Satyasiddhi Shastra (成實論, Chengshi Lun), among the previous thirty-seven mental dharmas, flattery and deceit are limited to the desire realm. For example, the Brahma King (梵天王, Fantian Wang) tells his Brahma assembly, 'I can make you completely free from old age and death.' This is deceit. Or, (the Asura King) holding the hand of Black Tooth (黑齒, Heichi, his wife) and seeking her in a hidden place, this is flattery. The rest pervade the three realms. Someone asks, 'Perception and observation are extinguished in the second dhyana, how can they pervade the three realms?' According to the Abhidharma (毗曇論, Pitan Lun), coarse perception and observation are extinguished in the second dhyana, but subtle ones pervade the three realms. Therefore, the Abhidharma says that the mind of perception and observation pervades the three realms. Because of the difference in the coarseness and subtlety of the mind, the minds of the three realms all have coarseness and subtlety. The coarse ones are all called perception, and the subtle ones are all called observation. This is a general classification from the root. If we discuss them separately, evil desire, excessive desire, manifestation, striking, seeking profit with profit, stinginess and attachment, Rāvaṇa (羅波那), anger, resentment, vexation, harm, sleep, seeking only profit, etc., are all only in the desire realm. Flattery, deceit, and jealousy pervade the desire realm. For example, the Brahma King tells his Brahma assembly, 'You only need to stay here, you don't need to go to Gautama (瞿曇, Qutan, Shakyamuni Buddha).' This is because he fears that the Buddha will surpass him, which is jealousy. The rest pervade the three realms (the above four doors are finished). Next, distinguish the differences in the correspondence of mental dharmas. In the Abhidharma, they correspond simultaneously. In simultaneous correspondence, the number of mental dharmas is uncertain. If it is a wholesome mental dharma, in the desire realm and the first dhyana, there are twenty-three mental dharmas that correspond simultaneously. These include the ten universal great earth dharmas, the ten wholesome great earth dharmas, perception and observation, and the mind-king. In the intermediate dhyana, there are twenty-two mental dharmas that correspond simultaneously, only perception is removed, and the rest are the same as above. In the second dhyana and above, there are twenty-one mental dharmas that correspond simultaneously, perception and observation are removed, and the rest are the same as above. In the afflictive dharmas, they are divided into six categories. Anger, rage, vexation, harm, resentment, concealment, stinginess, and jealousy are combined into one category. These eight mental dharmas are all unwholesome, so there are twenty-two mental dharmas that correspond simultaneously. These include the ten universal great earth dharmas, which are counted as ten, and among the great afflictions, disbelief, laziness, no
明．掉．放逸。通前十五。無慚無愧。通前十七。覺觀與睡並及心王。通前合為二十一法。彼瞋忿等。隨何現起。即以為一。通前合為二十二也。貪疑慢高。為第二分。就此分中。在欲界者。是不善故。亦有二十二法相應。十通大地。五煩惱地。無慚．無愧．覺．觀．睡．心．為二十一。貪疑慢等。隨何現起。即以為一。通前合為二十二也。若在初禪。是無記故。除無慚愧。有餘二十心法相應。中間除覺。有餘十九。二禪已上。更除觀數有餘十八。不共無明。為第三分。在欲界者。是不善故。二十一法。同時相應。十通大地。即以為十。大煩惱中。除一無明。有餘四種。不信．懈怠．掉．及放逸。通前十四。無二無明同時並。故除彼無明。加無慚．愧．覺．觀．睡．心。通前二十。不共無明。即以為一。通前合為二十一也。在初禪中。除無慚愧。有餘十九。中間除覺有餘十八。二禪已上。更除一觀。有餘十七。邪見戒取及與見取。為第四分。在欲界者。是不善。故二十一法。同時相應。十通地中。除一慧數有餘九種。邪見二取體是慧數。無有二慧同時起。故除彼慧數。大煩惱中。有其不信．懈怠．無明．掉．及放逸。通前十四。無慚．無愧．覺．觀．睡．心。通前二十。邪見等中。隨何現起。即以為一。通前合為二十
【現代漢語翻譯】 現代漢語譯本： 『明』（清晰）、『掉』（掉舉）、『放逸』（放逸）。與前面的十五法相同。『無慚』（無慚）、『無愧』（無愧）。與前面的十七法相同。『覺』（尋）、『觀』（伺）與『睡』（睡眠）以及『心王』（心）。與前面合併爲二十一法。彼『瞋』（嗔恚）、『忿』（忿怒）等，隨哪個現起，就認為是一個。與前面合併爲二十二法。 『貪』（貪慾）、『疑』（懷疑）、『慢』（驕慢）、『高』（高慢），為第二部分。就此部分中，在欲界者，因為是不善的緣故，也有二十二法相應。十個通大地法，五個煩惱地法，『無慚』（無慚）、『無愧』（無愧）、『覺』（尋）、『觀』（伺）、『睡』（睡眠）、『心』（心），為二十一法。『貪』（貪慾）、『疑』（懷疑）、『慢』（驕慢）等，隨哪個現起，就認為是一個。與前面合併爲二十二法。如果在初禪，因為是無記的緣故，除去『無慚』（無慚）、『無愧』（無愧），有其餘二十個心法相應。中間禪除去『覺』（尋），有其餘十九個。二禪以上，再除去『觀』（伺），有其餘十八個。 『不共無明』（不共無明），為第三部分。在欲界者，因為是不善的緣故，二十一個法同時相應。十個通大地法，就認為是十個。大煩惱中，除去一個『無明』（無明），有其餘四種。『不信』（不信）、『懈怠』（懈怠）、『掉』（掉舉）以及『放逸』（放逸），與前面的合併爲十四個。沒有兩個『無明』（無明）同時並起，所以除去那個『無明』（無明），加上『無慚』（無慚）、『愧』（無愧）、『覺』（尋）、『觀』（伺）、『睡』（睡眠）、『心』（心），與前面的合併爲二十個。『不共無明』（不共無明），就認為是一個。與前面合併爲二十一個。在初禪中，除去『無慚』（無慚）、『無愧』（無愧），有其餘十九個。中間禪除去『覺』（尋），有其餘十八個。二禪以上，再除去一個『觀』（伺），有其餘十七個。 『邪見』（邪見）、『戒取』（戒禁取）、以及『見取』（見取），為第四部分。在欲界者，是不善的緣故，二十一個法同時相應。十個通地法中，除去一個『慧』（智慧）數，有其餘九種。『邪見』（邪見）、『戒取』（戒禁取）、『見取』（見取）的本體是『慧』（智慧）數，沒有兩個『慧』（智慧）同時生起，所以除去那個『慧』（智慧）數。大煩惱中，有『不信』（不信）、『懈怠』（懈怠）、『無明』（無明）、『掉』（掉舉）以及『放逸』（放逸），與前面的合併爲十四個。『無慚』（無慚）、『無愧』（無愧）、『覺』（尋）、『觀』（伺）、『睡』（睡眠）、『心』（心），與前面的合併爲二十個。『邪見』（邪見）等中，隨哪個現起，就認為是一個。與前面合併爲二十
【English Translation】 English version: 'Clarity', 'Excitement', 'Licentiousness'. These are the same as the previous fifteen. 'Shamelessness', 'Lack of shame'. These are the same as the previous seventeen. 'Initial application of thought', 'Sustained application of thought', along with 'Sleep' and 'Mind'. Combined with the previous, there are twenty-one dharmas. Those such as 'Anger', 'Wrath', whichever arises, is considered as one. Combined with the previous, there are twenty-two dharmas. 'Greed', 'Doubt', 'Pride', 'Arrogance', are the second part. Within this part, those in the desire realm, because they are unwholesome, also have twenty-two corresponding dharmas. The ten universal mental factors, the five affliction mental factors, 'Shamelessness', 'Lack of shame', 'Initial application of thought', 'Sustained application of thought', 'Sleep', 'Mind', these are twenty-one. 'Greed', 'Doubt', 'Pride', etc., whichever arises, is considered as one. Combined with the previous, there are twenty-two dharmas. If in the first Dhyana, because it is neutral, removing 'Shamelessness' and 'Lack of shame', there are twenty remaining mind dharmas that correspond. In the intermediate Dhyana, removing 'Initial application of thought', there are nineteen remaining. From the second Dhyana onwards, further removing 'Sustained application of thought', there are eighteen remaining. 'Non-common ignorance' is the third part. In the desire realm, because it is unwholesome, twenty-one dharmas simultaneously correspond. The ten universal mental factors are considered as ten. Among the great afflictions, removing one 'Ignorance', there are four remaining types. 'Lack of faith', 'Laziness', 'Excitement', and 'Licentiousness', combined with the previous, there are fourteen. There are no two 'Ignorances' arising simultaneously, so removing that 'Ignorance', adding 'Shamelessness', 'Lack of shame', 'Initial application of thought', 'Sustained application of thought', 'Sleep', 'Mind', combined with the previous, there are twenty. 'Non-common ignorance' is considered as one. Combined with the previous, there are twenty-one. In the first Dhyana, removing 'Shamelessness' and 'Lack of shame', there are nineteen remaining. In the intermediate Dhyana, removing 'Initial application of thought', there are eighteen remaining. From the second Dhyana onwards, further removing one 'Sustained application of thought', there are seventeen remaining. 'Wrong view', 'Adherence to precepts', and 'Adherence to views', are the fourth part. In the desire realm, because it is unwholesome, twenty-one dharmas simultaneously correspond. Among the ten universal mental factors, removing one 'Wisdom' factor, there are nine remaining types. The essence of 'Wrong view', 'Adherence to precepts', and 'Adherence to views' is the 'Wisdom' factor, there are no two 'Wisdoms' arising simultaneously, so removing that 'Wisdom' factor. Among the great afflictions, there are 'Lack of faith', 'Laziness', 'Ignorance', 'Excitement', and 'Licentiousness', combined with the previous, there are fourteen. 'Shamelessness', 'Lack of shame', 'Initial application of thought', 'Sustained application of thought', 'Sleep', 'Mind', combined with the previous, there are twenty. Among 'Wrong view', etc., whichever arises, is considered as one. Combined with the previous, there are twenty
一也。在初禪者。除無慚愧。有餘十九。中間除覺。有餘十八。二禪已上。更除一觀。有餘十七。身邊兩見。為第五分。此之二種。若在欲界及初禪中。有十九法。同時相應。十通大地中。除其慧數。有餘九種。身邊兩見。體亦是慧。兩慧不併。是以除之。大煩惱五。通前十四。覺觀睡心。通前十八。身邊兩見。隨何現起。即以為一。通前十九。以此二見是無記故。除無慚愧。中間除覺。有餘十八。二禪已上。更除一觀。有餘十七。諂誑二纏。為第六分。在欲界者。是不善故。二十二法同時相應。十通大地。五煩惱地。無慚．無愧．覺．觀．睡．心。通前合為二十一法。此諂與誑。隨何現起。即以為一。通前合為二十二也。在初禪中。除無慚愧。有餘二十。中間除覺。有餘十九。二禪已上。無有諂誑。不須論之。煩惱如是。白凈無記。總為一分。若在欲界及初禪者。有十三法。同時相應。十通大地。覺觀心王。中間除覺。有餘十二。二禪已上。更除一觀。有餘十一。問曰。其餘諸心心法。何故不說。釋言。有以無慚無愧。與彼一切不善法俱。如餘一切不善法說。不信．懈怠．相應．無明．睡．掉．放逸。遍與一切諸煩惱俱。如餘一切諸煩惱說。十通大地。覺觀睡悔。遍通一切三性法中。如餘一切三性法說。是以不論。
【現代漢語翻譯】 現代漢語譯本 一也。在初禪（Dhyana，禪那）者，去除無慚（Ahrikya，無慚）和無愧（Anapatrapya，無愧），還剩餘十九種（心所）。在中間禪，去除覺（Vitarka，尋），還剩餘十八種。二禪（Dhyana，禪那）及以上，再去除觀（Vicara，伺），還剩餘十七種。身邊兩見（Satkayadristi，有身見；Antagrahadristi，邊見），作為第五部分。這兩種見解，如果在欲界（Kamadhatu，欲界）及初禪中，有十九種法同時相應。十種通大地法中，去除其慧（Prajna，智慧）的數量，還剩餘九種。身邊兩見，其體性也是慧，兩種慧不會同時並存，因此去除。五種大煩惱（Klesa，煩惱），加上前面的，共有十四種。覺、觀、睡眠、心，加上前面的，共有十八種。身邊兩見，無論哪一種顯現，都算作一種，加上前面的，共有十九種。因為這兩種見解是無記（Avyakrta，非善非惡）的緣故。去除無慚和無愧，中間禪去除覺，還剩餘十八種。二禪及以上，再去除觀，還剩餘十七種。諂（Maya，諂）和誑（Sathya，誑）兩種纏（Paryavasthana，纏），作為第六部分。在欲界中，因為是不善的緣故，二十二種法同時相應。十種通大地法，五種煩惱地法，無慚、無愧、覺、觀、睡眠、心，加上前面的，合為二十一種法。這諂和誑，無論哪一種顯現，都算作一種，加上前面的，合為二十二種。在初禪中，去除無慚和無愧，還剩餘二十種。中間禪去除覺，還剩餘十九種。二禪及以上，沒有諂和誑，不需要討論。煩惱是這樣。白凈無記，總共作為一部分。如果在欲界及初禪中，有十三種法同時相應。十種通大地法，覺、觀、心王（Citta，心）。中間禪去除覺，還剩餘十二種。二禪及以上，再去除觀，還剩餘十一種。 問曰：其餘各種心和心法，為什麼不說？釋言：因為無慚和無愧，與彼一切不善法俱生，如其餘一切不善法所說。不信（Asraddha，不信）、懈怠（Kausidya，懈怠）、相應（Samprayukta，相應）、無明（Avidya，無明）、睡眠（Middha，睡眠）、掉舉（Audhatya，掉舉）、放逸（Pramada，放逸），普遍與一切各種煩惱俱生，如其餘一切各種煩惱所說。十種通大地法，覺、觀、睡眠、後悔（Kaukutya，惡作），普遍通於一切三種性質的法中，如其餘一切三種性質的法所說。因此不討論。
【English Translation】 English version Firstly. For those in the first Dhyana (Dhyana, meditation), removing Ahrikya (Ahrikya, shamelessness) and Anapatrapya (Anapatrapya, lack of remorse), there remain nineteen (mental factors). In the intermediate Dhyana, removing Vitarka (Vitarka, initial application of thought), there remain eighteen. From the second Dhyana (Dhyana, meditation) upwards, further removing Vicara (Vicara, sustained application of thought), there remain seventeen. Satkayadristi (Satkayadristi, view of self) and Antagrahadristi (Antagrahadristi, extreme view), are considered the fifth category. These two views, if in the Kamadhatu (Kamadhatu, desire realm) and the first Dhyana, have nineteen dharmas arising simultaneously. Among the ten universal mental factors, removing the number of Prajna (Prajna, wisdom), there remain nine. The nature of Satkayadristi and Antagrahadristi is also wisdom, but the two wisdoms do not coexist, hence the removal. The five great Klesas (Klesa, afflictions), added to the previous ones, make fourteen. Vitarka, Vicara, sleep, and mind, added to the previous ones, make eighteen. Whichever of Satkayadristi and Antagrahadristi manifests, it is counted as one, added to the previous ones, making nineteen. This is because these two views are Avyakrta (Avyakrta, neither good nor bad). Removing Ahrikya and Anapatrapya, the intermediate Dhyana removes Vitarka, leaving eighteen. From the second Dhyana upwards, further removing Vicara, leaving seventeen. Maya (Maya, deceit) and Sathya (Sathya, fraud), the two Pariyavasthanas (Paryavasthana, entanglements), are considered the sixth category. In the Kamadhatu, because they are unwholesome, twenty-two dharmas arise simultaneously. The ten universal mental factors, the five affliction-ground mental factors, Ahrikya, Anapatrapya, Vitarka, Vicara, sleep, and mind, added to the previous ones, combine to make twenty-one dharmas. Whichever of Maya and Sathya manifests, it is counted as one, added to the previous ones, making twenty-two. In the first Dhyana, removing Ahrikya and Anapatrapya, there remain twenty. The intermediate Dhyana removes Vitarka, leaving nineteen. From the second Dhyana upwards, there are no Maya and Sathya, so there is no need to discuss them. Afflictions are like this. Pure and neutral, altogether considered as one category. If in the Kamadhatu and the first Dhyana, thirteen dharmas arise simultaneously. The ten universal mental factors, Vitarka, Vicara, Citta (Citta, mind). The intermediate Dhyana removes Vitarka, leaving twelve. From the second Dhyana upwards, further removing Vicara, leaving eleven. Question: Why are the other various minds and mental factors not discussed? Answer: Because Ahrikya and Anapatrapya arise together with all unwholesome dharmas, as said of all other unwholesome dharmas. Asraddha (Asraddha, lack of faith), Kausidya (Kausidya, laziness), Samprayukta (Samprayukta, association), Avidya (Avidya, ignorance), Middha (Middha, sleep), Audhatya (Audhatya, excitement), Pramada (Pramada, carelessness), universally arise together with all various afflictions, as said of all other various afflictions. The ten universal mental factors, Vitarka, Vicara, sleep, Kaukutya (Kaukutya, regret), universally pervade all three natures of dharmas, as said of all other three natures of dharmas. Therefore, they are not discussed.
毗曇如是。成實法中。前後相應。從彼了別違順中容三種識。復生三種想。了順之識。生於釋想了違之識。生不釋相。了中之識。生中容想。當分相生。故曰相應。從彼三想。生三種受。釋相生樂。不釋生苦。中容生舍。從彼三受發生行心。行中有三。一善二惡三是無記。若生善心。苦受生厭。厭離生死。樂受生欣。欣樂善法。捨生信進念定慧等。若生不善。苦受生瞋及瞋流類忿恨惱等一切煩惱。樂受生貪及貪流類一切煩惱。捨生余結及彼流類一切煩惱。若生無記。苦受心后求苦對治。如寒求暖熱求涼等。樂受心后。求諸樂具。如種殖等。舍受心后。生余漫散無記行心。此等前後。當分相應。故曰相應。大乘法中。義有兩兼。同時相望。同時相應。異時相望。前後相應。同時相應。粗同毗曇。細者不同。毗曇別體。此同體故。異時相應。與成實同。問曰。前言同時相應。云何復得異時相應。釋言。心法體雖同時。隨義隱顯。非無先後差別之義。故得宣說前後相應。心法如是。
次辨非色非心之法。依如毗曇。宣說十四不相應行。以為非色非心法也。于中略以五門分別。一釋名辨相。二三性分別。三就有漏無漏分別。四就界分別。五明舍不同。就初門中。先釋其名。名字是何。一無想定。二無想報。三滅盡定。四
【現代漢語翻譯】 現代漢語譯本： 《毗曇》（Abhidharma，論藏）的觀點是這樣的。《成實論》（Satya-siddhi-śāstra）的法義中，存在前後相應的關係。從對違背和順從的事物進行辨別的過程中，產生三種識。又從這三種識中，產生三種想。了別順從之識，產生『釋』想（認可之想）；了別違背之識，產生『不釋』想（不認可之想）；了別中性之識，產生『中容』想（容忍之想）。這些想各自按照其類別產生，所以稱為『相應』。從這三種想中，產生三種受。『釋』想產生樂受，『不釋』想產生苦受，『中容』想產生舍受。從這三種受中，發生『行』心（saṃskāra-citta，造作之心）。『行』心有三種：一是善，二是惡，三是無記（avyākṛta，非善非惡）。如果產生善心，對苦受產生厭惡，從而厭離生死；對樂受產生欣喜，從而欣樂善法；對舍受產生信、進、念、定、慧等。如果產生不善心，對苦受產生瞋（dveṣa，嗔恨）以及與瞋相關的忿、恨、惱等一切煩惱；對樂受產生貪（rāga，貪愛）以及與貪相關的各種煩惱；對舍受產生其餘的結（saṃyojana，束縛）以及與這些結相關的各種煩惱。如果產生無記心，在苦受之後，會尋求對治苦的方法，如寒冷時尋求溫暖，炎熱時尋求涼爽等；在樂受之後，會尋求各種快樂的工具，如種植等；在舍受之後，會產生其餘的漫散的無記『行』心。這些前後相續，各自按照其類別相應，所以稱為『相應』。在大乘（Mahāyāna）的法義中，兼顧兩種情況：同時相望，是同時相應；異時相望，是前後相應。同時相應，粗略地與《毗曇》相同，但細微之處不同。《毗曇》認為是不同的實體，而大乘認為是同一個實體。異時相應，與《成實論》相同。有人問：前面說的是同時相應，為什麼又說異時相應呢？解釋說：心法的體性雖然是同時的，但隨著意義的隱顯，並非沒有先後差別的意義，所以可以宣說前後相應。心法就是這樣。 接下來辨別非色（arūpa，非物質）非心（acitta，非精神）之法。依據《毗曇》，宣說十四種不相應行（citta-viprayukta-saṃskāra，與心不相應的行法），作為非色非心之法。其中略以五門分別：一是解釋名稱，辨別相狀；二是三性（tri-svabhāva，三種自性）分別；三是就有漏（sāsrava，有煩惱）無漏（anāsrava，無煩惱）分別；四是就界（dhātu，界）分別；五是說明舍（tyāga，捨棄）的不同。就第一門中，先解釋其名稱。名字是什麼？一是無想定（asaṃjñā-samāpatti，無想禪定），二是無想報（asaṃjñā-vipāka，無想果報），三是滅盡定（nirodha-samāpatti，滅盡禪定），四是……
【English Translation】 English version: The view of the Abhidharma is thus. In the Dharma of the Satyasiddhi-śāstra, there is a relationship of sequential correspondence. From the process of distinguishing between things that are contrary and things that are compliant, three kinds of consciousness (vijñāna) arise. And from these three kinds of consciousness, three kinds of conception (saṃjñā) arise. The consciousness that discerns compliance gives rise to the 'acceptance' conception; the consciousness that discerns contrariness gives rise to the 'non-acceptance' conception; the consciousness that discerns neutrality gives rise to the 'tolerance' conception. These conceptions arise according to their respective categories, hence they are called 'corresponding'. From these three kinds of conception, three kinds of feeling (vedanā) arise. The 'acceptance' conception gives rise to pleasant feeling; the 'non-acceptance' conception gives rise to painful feeling; the 'tolerance' conception gives rise to neutral feeling. From these three kinds of feeling, 'volitional' mind (saṃskāra-citta) arises. There are three kinds of 'volitional' mind: one is good, two is evil, and three is neutral (avyākṛta). If a good mind arises, aversion arises towards painful feeling, thus causing aversion to birth and death; joy arises towards pleasant feeling, thus causing joy in good Dharma; faith, diligence, mindfulness, concentration, wisdom, etc., arise towards neutral feeling. If an unwholesome mind arises, anger (dveṣa) arises towards painful feeling, as well as all afflictions such as wrath, resentment, vexation, etc., related to anger; greed (rāga) arises towards pleasant feeling, as well as all afflictions related to greed; the remaining fetters (saṃyojana) arise towards neutral feeling, as well as all afflictions related to these fetters. If a neutral mind arises, after painful feeling, one seeks methods to counteract suffering, such as seeking warmth when cold, seeking coolness when hot, etc.; after pleasant feeling, one seeks various instruments of pleasure, such as planting, etc.; after neutral feeling, the remaining scattered neutral 'volitional' mind arises. These are sequentially corresponding, each according to its category, hence they are called 'corresponding'. In the Dharma of the Mahāyāna, two aspects are considered: simultaneous observation is simultaneous correspondence; different-time observation is sequential correspondence. Simultaneous correspondence is roughly the same as in the Abhidharma, but different in subtle details. The Abhidharma considers them to be different entities, while the Mahāyāna considers them to be the same entity. Different-time correspondence is the same as in the Satyasiddhi-śāstra. Someone asks: Earlier, you spoke of simultaneous correspondence, why do you now speak of different-time correspondence? The explanation is: Although the nature of mental phenomena is simultaneous, depending on the manifestation of meaning, there is still a difference in sequence, so it can be said that there is sequential correspondence. Mental phenomena are like this. Next, we distinguish between phenomena that are neither form (arūpa) nor mind (acitta). According to the Abhidharma, fourteen non-associated formations (citta-viprayukta-saṃskāra) are expounded as phenomena that are neither form nor mind. Among them, we briefly distinguish them using five aspects: first, explaining the name and distinguishing the characteristics; second, distinguishing the three natures (tri-svabhāva); third, distinguishing between defiled (sāsrava) and undefiled (anāsrava); fourth, distinguishing according to realms (dhātu); fifth, explaining the difference in abandonment (tyāga). In the first aspect, we first explain the name. What are the names? One is the cessation of perception samāpatti (asaṃjñā-samāpatti), two is the fruition of the cessation of perception (asaṃjñā-vipāka), three is the cessation samāpatti (nirodha-samāpatti), four is...
眾生種類。五命根。六凡夫性。七味。八名。九句。十生。十一住。十二異。十三滅。十四得。此之十四。體非質礙故名非色。又非情慮。稱曰非心。不同想等諸心數法與心相應。名不相應。有為集起。稱之為行。名字如是。次辨其相。無想定者。諸外道等。謂無想報。以為涅槃。為求彼報。修無想定。學滅心想。依第四禪。滅諸心法。心想滅已。得一有為非色心法。領補心處。名無想定。成實法中。不存此義。故彼論言。凡夫不能滅心心法。但心寂靜微細難覺。故云無想。非謂全無。今依毗曇。宣說無想。無想報者。依前定因。生四禪中廣果天處。初生有心。中間無心。逕五百劫。是心滅時。得一有為非色心法。領補心處。名無想報。命欲終時。心想還生。以彼因時前後有心中間無心。是故得報。還與因同。前後有心。中間無心。報欲盡時。心想還生。心想生故。見未來世受生中陰。便謗涅槃。作如是念。我本謂呼寶有涅槃。勤苦求之。今見未來。還有生處。定知一切無有涅槃。以是謗故死入地獄。以是過故。佛諸弟子。都無求者。此無想報。成實論中。說為心法。但無粗想。滅盡定者。謂諸聖人。患心勞慮。暫滅心識。得一有為非色心法。領補心處。名滅盡定。若依成實。是無為法。非不相應。此義廣釋。如滅盡
【現代漢語翻譯】 現代漢語譯本 眾生的種類有：五命根（五種維持生命的功能），六凡夫性（六種凡夫的特性），七味（七種味道），八名（八種名稱），九句（九種語句），十生（十種出生方式），十一住（十一種居住狀態），十二異（十二種差異），十三滅（十三種滅亡方式），十四得（十四種獲得方式）。這十四種法，因為其體性並非物質阻礙，所以稱為『非色』；又不是情識思慮，所以稱為『非心』；不同於想等各種心所法與心相應，所以稱為『不相應』；由有為法聚集生起，所以稱為『行』。名字就是這樣。 接下來辨別它們的相狀。無想定，是各種外道等，認為無想報（沒有思想的果報）就是涅槃（解脫）。爲了求得那種果報，修習無想定，學習滅除心和想。依靠第四禪，滅除各種心法。心想滅除后，得到一種有為的非色心法，用來填補心的位置，這叫做無想定。在成實宗的觀點中，不承認這種說法。所以《成實論》說，凡夫不能滅除心和心法，只是心寂靜微細難以察覺，所以叫做『無想』，並非完全沒有。現在依照《毗曇》，宣說無想報。無想報，是依靠之前的禪定之因，生在四禪中的廣果天處。剛出生時有心，中間沒有心，經過五百劫。當心滅的時候，得到一種有為的非色心法，用來填補心的位置，這叫做無想報。壽命將盡的時候，心想還會產生。因為他在修因的時候，前後有心，中間無心，所以得到的果報，也和修因時一樣，前後有心，中間無心。果報將盡的時候，心想還會產生。因為心想產生，所以看見未來世將要受生的中陰身，於是誹謗涅槃，這樣想：『我本來認為寶貴的有涅槃，勤苦地追求它，現在看見未來還有出生之處，一定知道一切都沒有涅槃。』因為這種誹謗，死後墮入地獄。因為這種過失，佛的弟子，都沒有人去追求它。這種無想報，在《成實論》中，說是心法，只是沒有粗大的想法。 滅盡定，是各種聖人，厭患心的勞累思慮，暫時滅除心識，得到一種有為的非色心法，用來填補心的位置，這叫做滅盡定。如果依照成實宗的觀點，這是無為法，不是不相應行法。這個意義廣泛的解釋，如同《滅盡品》中所說。
【English Translation】 English version The types of sentient beings include: Five life-roots (five functions that sustain life), six characteristics of ordinary beings, seven tastes, eight names, nine phrases, ten births, eleven abodes, twelve differences, thirteen destructions, and fourteen attainments. These fourteen dharmas, because their nature is not material obstruction, are called 'non-form (非色)'; and because they are not emotional thoughts, they are called 'non-mind (非心)'; unlike mental functions such as thought that correspond with the mind, they are called 'non-corresponding (不相應)'; arising from conditioned phenomena, they are called 'activities (行)'. Such are the names. Next, we will distinguish their characteristics. The 'cessation of perception and sensation (無想定)' refers to various non-Buddhist practitioners who consider the 'state of no-perception (無想報)' to be Nirvana (涅槃, liberation). In order to seek that state, they cultivate the 'cessation of perception and sensation', learning to extinguish mind and thought. Relying on the fourth Dhyana (禪, meditative state), they extinguish all mental dharmas. After mind and thought are extinguished, they attain a conditioned, non-form, non-mind dharma, which fills the place of the mind, and this is called the 'cessation of perception and sensation'. In the Satyasiddhi School (成實宗), this view is not accepted. Therefore, the Satyasiddhi Shastra (成實論) says that ordinary beings cannot extinguish mind and mental dharmas, but the mind is only quiet and subtle, difficult to perceive, so it is called 'no-perception', not that it is completely absent. Now, according to the Abhidharma (毗曇), we will explain the 'state of no-perception'. The 'state of no-perception' is attained by relying on the cause of previous samadhi (禪定, meditative concentration), and being born in the 'Vehapphala Heaven (廣果天)' in the fourth Dhyana. At the beginning of birth, there is mind; in the middle, there is no mind, lasting for five hundred kalpas (劫, eons). When the mind ceases, one attains a conditioned, non-form, non-mind dharma, which fills the place of the mind, and this is called the 'state of no-perception'. When life is about to end, mind and thought will arise again. Because at the time of the cause, there was mind at the beginning and end, but no mind in the middle, the result is the same as the cause: mind at the beginning and end, but no mind in the middle. When the result is about to end, mind and thought will arise again. Because mind and thought arise, one sees the intermediate state (中陰, bardo) of future rebirth, and then slanders Nirvana, thinking: 'I originally thought that precious Nirvana existed, and diligently sought it, but now I see that there is still a place of rebirth in the future, so I know for sure that there is no Nirvana at all.' Because of this slander, after death, one falls into hell. Because of this fault, none of the Buddha's disciples seek it. This 'state of no-perception', in the Satyasiddhi Shastra, is said to be a mental dharma, but without coarse thoughts. The 'cessation of perception and sensation (滅盡定)' refers to various sages who are weary of the mind's labor and thoughts, and temporarily extinguish consciousness, attaining a conditioned, non-form, non-mind dharma, which fills the place of the mind, and this is called the 'cessation of perception and sensation'. If according to the Satyasiddhi School, this is an unconditioned dharma, not a non-corresponding activity. This meaning is explained extensively, as in the Nirodha-samapatti (滅盡品) chapter.
章。眾生種類者。有一有為非色心法。能使眾生類類相似。是故名為眾生種類。成實法中。不存此義。言命根者。眾生身中。有一非色非心命法。能持色心。令不斷絕。名為命根。若依成實。說過去業以為命根。不立非色非心命法。凡夫性者。有為法中。有一非色非心之法。未斷已來。凡諸眾生。悉令使凡。此之凡性。成實不立。所言味者。是字法也。有為法中。有一非色非心字法。與聲相應方成語言。說之為字。以此字法。攝聲成語。令人愛味。故名為味。若依雜心子注中釋。外國道字有其味音。故說為味。所言名者。有為法中。有一非色非心名法。能攝彼字。表詮諸法。說之為名。所言句者。有為法中。有一非色非心句法。拘攣名味。共相屬著。以成文誦。謂之為句。此名味等。成實法中。唯是聲性。色法所收法入所攝。不同毗曇。相狀如何。即彼音聲相續之中。屈曲高下長短之義。能成語言詮表之義。說為味等。雖是聲性。聲恒是實。味等是假。聲是聲入。味等法入。此云何別。當體為味。對法成詮。說之為名。若當一字詮表義成。字即是名。若一不成名。字方成。是即一字。唯是其味。而非是名。多字和合。方是其名。若彼多字。共名一法。名即是句。若當一字即成名者。多名聚集。方乃成句。成實如是。所
【現代漢語翻譯】 現代漢語譯本 章。關於眾生種類：存在一種有為、非色、非心的法，能夠使眾生各類別之間相似，因此稱為眾生種類。但在《成實論》的教義中，不認可這種說法。 關於命根：在眾生的身體中，存在一種非色、非心的命法，能夠維持色身和心識，使之不間斷，這稱為命根。如果依據《成實論》，則認為過去的業力是命根，不設立非色、非心的命法。 關於凡夫性：在有為法中，存在一種非色、非心的法，在未斷除之前，能使一切眾生都成為凡夫。這種凡夫性，《成實論》不予認可。 關於味：指的是字法。在有為法中，存在一種非色、非心的字法，與聲音相應才能形成語言，這被稱為字。用這種字法來統攝聲音，形成語言，使人喜愛玩味，所以稱為味。如果依據《雜心論》的子注來解釋，外國的道字具有味音，所以說為味。 關於名：在有為法中，存在一種非色、非心的名法，能夠統攝那些字，表達詮釋諸法，這被稱為名。 關於句：在有為法中，存在一種非色、非心的句法，將名和味拘束、連線在一起，互相依存，從而形成文章誦讀，這被稱為句。這些名、味等，在《成實論》的教義中，僅僅是聲音的性質，屬於色法所包含的法入所攝，與毗曇宗的觀點不同。 它們的相狀如何呢？就是在那些音聲相續之中，通過屈曲、高低、長短的意義，能夠形成語言，表達詮釋意義，這就被稱為味等。雖然是聲音的性質，但聲音始終是真實的，而味等是虛假的。聲音屬於聲入，味等屬於法入。這有什麼區別呢？當體是味，對法形成詮釋，就稱為名。如果當一個字就能表達詮釋意義，那麼字就是名。如果一個字不能成為名，那麼字才能成為味。多個字組合在一起，才能成為名。如果那些多個字，共同指稱一個法，那麼名就是句。如果當一個字就能成為名，那麼多個名聚集在一起，才能成為句。《成實論》就是這樣認為的。
【English Translation】 English version Chapter. Regarding the types of sentient beings: There exists a conditioned, non-material, non-mental dharma that enables the various categories of sentient beings to resemble each other; therefore, it is called the 'types of sentient beings'. However, in the teachings of the Tattvasiddhi Śāstra (Chengshi Lun), this view is not accepted. Regarding the life-faculty (jīvitendriya): Within the bodies of sentient beings, there exists a non-material, non-mental life-dharma that sustains the material body and consciousness, preventing them from ceasing; this is called the life-faculty. According to the Tattvasiddhi Śāstra, past karma is considered the life-faculty, and a non-material, non-mental life-dharma is not established. Regarding the nature of ordinary beings (pṛthagjana): Among conditioned dharmas, there exists a non-material, non-mental dharma that, until it is severed, causes all sentient beings to be ordinary beings. This nature of ordinary beings is not recognized by the Tattvasiddhi Śāstra. Regarding 'taste' (rasa): This refers to the dharma of letters. Among conditioned dharmas, there exists a non-material, non-mental dharma of letters that, when corresponding with sound, forms language; this is called a 'letter'. Using this dharma of letters to encompass sound, forming language, makes people enjoy and savor it; therefore, it is called 'taste'. According to the sub-commentary of the Abhidharmasamuccaya (Za Xin Lun), the foreign word '道' (dao) has a 'taste' sound, so it is said to be 'taste'. Regarding 'name' (nāma): Among conditioned dharmas, there exists a non-material, non-mental dharma of name that can encompass those letters, expressing and explaining all dharmas; this is called 'name'. Regarding 'phrase' (vākya): Among conditioned dharmas, there exists a non-material, non-mental dharma of phrase that binds and connects names and tastes together, mutually dependent, thereby forming written texts for recitation; this is called a 'phrase'. These names, tastes, etc., in the teachings of the Tattvasiddhi Śāstra, are merely the nature of sound, included within the dharma-āyatana (sphere of dharma) contained by material form, which differs from the views of the Abhidharma schools. What are their characteristics? Within those continuous sequences of sound, through the meanings of bending, high and low, long and short, language can be formed, expressing and explaining meaning; this is what is called 'taste', etc. Although it is the nature of sound, sound is always real, while taste, etc., are unreal. Sound belongs to the sound-āyatana (sphere of sound), while taste, etc., belong to the dharma-āyatana. What is the difference? The entity itself is taste; when it forms an explanation of dharma, it is called name. If a single letter can express and explain meaning, then the letter is name. If a single letter cannot become a name, then the letter can become a taste. Multiple letters combined together can become a name. If those multiple letters collectively refer to one dharma, then the name is a phrase. If a single letter can become a name, then multiple names gathered together can become a phrase. This is what the Tattvasiddhi Śāstra believes.
言生住異滅法者。非是諸法始起之生。經停之住。衰變之異。盡壞之滅。蓋乃一切有為法邊。別有非色非心相法。能生諸法。乃至能滅。此之四相。體雖同時。用在先後。生相用時。能生諸法。乃至第四滅相用時。能滅諸法。所相之法。初生次住終異后滅。是毗曇家。苦集之理。能相生等。是事非理。何故如是。有為之法。無常為理。前後四相。遷流運變。是無常義。故說為理。同時四相。體非先後無常之義。故名為事。若依成實。但說諸法初生次住終異后滅。不說法外別有非色非心四相。地持亦爾。所言得者。有為法邊。有一非色非心得法。能得諸法。故名為得。此是十四不相應行。毗婆沙中。更有二種。一聖人性。有一非色非心聖法。能令一切出世之人皆得為聖。二者不得。有一非色非心之法。令所斷法不屬行人。故名不得。若通此二。便有十六不相應行(此一門竟)。
次就善惡無記三性。分別其相。如雜心說。十四行中。二善五三。余悉無記。言二善者。謂無想定及滅盡定。言五三者。四相及得。皆通三性。若在善中。即名善。在不善中即名不善。無記亦然。問曰。此五在三性中。即隨彼法。名為善惡無記法者。此之五種。亦在色心二種法中。何不隨法說為色心。而名非色非心法乎。釋言。三聚通於三
【現代漢語翻譯】 現代漢語譯本： 關於生、住、異、滅四種有為法的討論，並非指諸法最初產生的『生』，經歷停頓的『住』，衰退變化的『異』，以及最終毀壞的『滅』。而是指在一切有為法之外，另外存在著一種非色（非物質）、非心（非精神）的『相』法，它能夠產生諸法，乃至能夠使諸法滅亡。這四種『相』，本體上是同時存在的，但作用上卻有先後順序。『生相』起作用時，能夠產生諸法；乃至第四個『滅相』起作用時，能夠使諸法滅亡。被『相』所作用的法，最初產生，其次停住，最終變異，然後滅亡。這是毗曇宗（Abhidharma）關於苦、集二諦的理論。認為『相』能夠產生諸法等，這是『事』而非『理』。為什麼這樣說呢？因為有為法的本質是無常，前後四相遷流變化，體現了無常的含義，所以說是『理』。而同時存在的四相，本體上沒有先後順序，不體現無常的含義，所以說是『事』。如果按照成實宗（Satyasiddhi）的觀點，只說諸法最初產生，其次停住，最終變異，然後滅亡，不認為在法之外另有非色非心的四相。《地持論》（Bodhisattvabhūmi）也是如此。所說的『得』，是指在有為法之外，有一種非色非心的法，能夠獲得諸法，所以稱為『得』。這是十四種不相應行法。在《毗婆沙論》（Vibhasa）中，還有兩種：一是聖人性（Āryatva），有一種非色非心的聖法，能夠使一切出世之人都能成為聖者；二是不『得』（Aprāpti），有一種非色非心的法，使所斷的煩惱不屬於修行人，所以稱為不『得』。如果把這兩種也算上，就有十六種不相應行法了（這一部分結束）。
接下來，就善、惡、無記這三種性質，分別討論它們的『相』。如《雜心論》（Samucchaya）所說，在十四種不相應行法中，有兩種是善的，五種是通於三種性質的，其餘都是無記的。兩種善的是指無想定（Asamjñāsamāpatti）和滅盡定（Nirodhasamāpatti）。五種通於三種性質的是指四相和『得』。如果在善法中，就稱為善；在不善法中，就稱為不善；無記法也是如此。有人問：這五種在三種性質中，就隨著它們所依附的法，被稱為善、惡、無記法，那麼這五種也存在於色法和心法中，為什麼不隨著它們所依附的法，說它們是色法或心法，而稱為非色非心法呢？回答說：三種性質通於三種
【English Translation】 English version: Regarding the doctrines of arising (生, shēng), abiding (住, zhù), changing (異, yì), and ceasing (滅, miè), it does not refer to the initial arising of phenomena, the abiding of phenomena after they have arisen, the changing of phenomena as they decline, or the final destruction of phenomena. Rather, it refers to a separate 'characteristic' (相, xiàng) dharma that is neither form (色, sè, material) nor mind (心, xīn, mental), existing alongside all conditioned (有為, yǒu wéi) dharmas. This 'characteristic' is capable of generating all dharmas and even causing them to cease. These four 'characteristics,' though simultaneous in essence, operate sequentially in function. When the 'characteristic of arising' functions, it can generate all dharmas; and when the fourth 'characteristic of ceasing' functions, it can cause all dharmas to cease. The dharmas that are characterized by these 'characteristics' initially arise, then abide, ultimately change, and finally cease. This is the Abhidharma (毗曇, Pí tán) school's theory regarding the truths of suffering (苦, kǔ) and its origin (集, jí). The idea that 'characteristics' can generate dharmas, etc., is a matter of 'fact' (事, shì) rather than 'principle' (理, lǐ). Why is this so? Because the nature of conditioned dharmas is impermanence (無常, wú cháng). The sequential flow and change of the four 'characteristics' embody the meaning of impermanence, hence it is called 'principle.' The simultaneous four 'characteristics,' being non-sequential in essence, do not embody the meaning of impermanence, hence it is called 'fact.' According to the Satyasiddhi (成實, Chéng shí) school, it is only said that dharmas initially arise, then abide, ultimately change, and finally cease, without asserting separate non-form, non-mind four 'characteristics' existing outside of dharmas. The Bodhisattvabhūmi (地持, Dì chí) also holds this view. The term 'attainment' (得, dé) refers to a non-form, non-mind dharma existing alongside conditioned dharmas, which is capable of attaining dharmas, hence it is called 'attainment.' This is one of the fourteen non-associated formations (不相應行, bù xiāng yìng xíng). In the Vibhasa (毗婆沙, Pí pó shā), there are two more: first, 'Āryatva' (聖人性, shèng rén xìng, the nature of a noble one), a non-form, non-mind noble dharma that enables all transcendent individuals to become noble ones; second, 'non-attainment' (不得, bù dé, Aprāpti), a non-form, non-mind dharma that prevents the afflictions to be severed from belonging to the practitioner, hence it is called 'non-attainment.' If these two are included, there would be sixteen non-associated formations (this section ends).
Next, regarding the three natures of good (善, shàn), evil (惡, è), and neutral (無記, wú jì), their 'characteristics' will be discussed separately. As stated in the Samucchaya (雜心, Zá xīn), among the fourteen non-associated formations, two are good, five are common to the three natures, and the rest are neutral. The two that are good refer to the Asamjñāsamāpatti (無想定, wú xiǎng dìng, cessation of perception) and the Nirodhasamāpatti (滅盡定, miè jìn dìng, cessation of feeling and perception). The five that are common to the three natures refer to the four 'characteristics' and 'attainment.' If they are in a good dharma, they are called good; if they are in an evil dharma, they are called evil; and the same applies to neutral dharmas. Someone asks: These five, being in the three natures, are called good, evil, or neutral dharmas according to the dharmas they depend on. Then, these five also exist in form dharmas and mind dharmas. Why are they not called form dharmas or mind dharmas according to the dharmas they depend on, but instead called non-form, non-mind dharmas? The answer is: The three natures are common to the three
性。故隨所在。即名善惡無記之法。三聚相望。不得相通。是故雖在色心法中。而非色心。余之七種。一向無記(此二門竟)。
次就有漏無漏之義。分別其相。依如毗曇。此十四中。四相及得。通漏無漏。在有漏邊。即名有漏。在無漏邊。即名無漏。余皆有漏。若依成實。滅盡定者。亦是無漏(此三門竟)。
次就三界辨其通局。彼無想定及無想報。唯在色界。滅盡定者。唯在無色非想地中。若依成實。滅盡無為。不屬三界。名味句。在欲色界。不通無色。自餘八法。並通三界(此四門竟)。
次明其舍。無想定者。有二種舍。一退時舍。二生上時舍。滅盡定者。唯退時舍。無上可生故。無生舍。無想報眾生種類命根。此等皆悉隨世斷。故命終時舍。凡夫性者。有二種舍。一者凡夫生上時舍。二者聖人見道時舍。凡夫之人。舍而還得。舍下凡性。得上凡故。聖人一舍。不復更得。有斯異也。問曰。凡性有二對治。一者斷治。二者舍治。此二何別。釋言。斷彼凡夫性上煩惱繫縛。是斷對治。舍彼凡性。是舍對治。問曰。此二何者在先。釋言。不定差別有三。一者一向先斷後舍。謂諸凡夫趣上地時。先斷自地所有煩惱。然後上生。斷煩惱時。自地之中。凡夫性上所有繫縛。一切皆斷。雖斷繫縛。凡性
【現代漢語翻譯】 現代漢語譯本：因此，根據其所處的狀態，就被稱為善、惡或無記之法（不善不惡）。這三種類別相互區分，不能混淆。所以，即使它們存在於色法和心法之中，它們也不是色法和心法。其餘七種法，則完全是無記的（以上是關於善惡無記的兩種分類）。
接下來，就『有漏』（受煩惱影響）和『無漏』（不受煩惱影響）的含義，來區分它們的性質。根據《阿毗達磨》，這十四種法中，四相（生、住、異、滅）和『得』（獲得），既可以是『有漏』的，也可以是『無漏』的。當它們與煩惱相關聯時，就被稱為『有漏』；當它們與解脫相關聯時，就被稱為『無漏』。其餘的法都是『有漏』的。如果按照《成實論》的觀點，滅盡定也是『無漏』的（以上是關於有漏無漏的三種分類）。
接下來，就三界（欲界、色界、無色界）來辨別它們的範圍。『無想定』（沒有想念的禪定）和『無想報』（無想天的果報），只存在於色界。『滅盡定』（滅盡一切感受和想念的禪定），只存在於無色界的非想非非想處地中。如果按照《成實論》的觀點，滅盡的『無為』（不生不滅的境界），不屬於三界。『名味句』（語言文字），只存在於欲界和色界，不通達無色界。其餘的八種法，都通達三界（以上是關於三界的四種分類）。
接下來，說明它們的捨棄。『無想定』有兩種捨棄：一是退禪定時捨棄，二是生到更高層天時捨棄。『滅盡定』只有退禪定時捨棄，因為沒有更高的境界可以生，所以沒有生時的捨棄。『無想報』眾生的種類、壽命、命根，這些都隨著世間的變化而斷滅，所以在命終時捨棄。『凡夫性』有兩種捨棄：一是凡夫生到更高層天時捨棄，二是聖人證悟見道時捨棄。凡夫之人，捨棄之後還可以重新獲得，因為捨棄了下層的凡夫性，可以獲得上層的凡夫性。聖人一旦捨棄，就不會再重新獲得，這就是它們的不同之處。有人問：『凡夫性』有兩種對治方法，一是斷除對治，二是捨棄對治，這兩種有什麼區別？回答說：斷除『凡夫性』上的煩惱束縛，是斷除對治；捨棄『凡夫性』本身，是捨棄對治。有人問：這兩種對治哪一個在前？回答說：不一定。差別有三種：一是總是先斷除后捨棄，比如凡夫想要生到更高層天時，先斷除自己所在地的所有煩惱，然後才能上升。斷除煩惱時，自己所在地的『凡夫性』上的所有束縛，都會被斷除。雖然斷除了束縛，但『凡夫性』仍然存在。
【English Translation】 English version: Therefore, according to its location, it is named good, evil, or indeterminate (neither good nor evil) dharma. These three categories are distinct from each other and cannot be confused. Thus, even though they exist within the realm of form and mind, they are not form or mind. The remaining seven dharmas are entirely indeterminate (this concludes the two classifications regarding good, evil, and indeterminate).
Next, regarding the meaning of 'with outflows' (influenced by afflictions) and 'without outflows' (uninfluenced by afflictions), we will distinguish their characteristics. According to the Abhidharma, among these fourteen dharmas, the four characteristics (arising, abiding, changing, ceasing) and 'attainment' can be either 'with outflows' or 'without outflows'. When they are associated with afflictions, they are called 'with outflows'; when they are associated with liberation, they are called 'without outflows'. The remaining dharmas are all 'with outflows'. According to the Satyasiddhi School, the Cessation Attainment is also 'without outflows' (this concludes the three classifications regarding with and without outflows).
Next, regarding the Three Realms (Desire Realm, Form Realm, Formless Realm), we will distinguish their scope. The 'Non-Perception Attainment' (meditative absorption without perception) and the 'Reward of Non-Perception' (the result of the Non-Perception Heaven) exist only in the Form Realm. The 'Cessation Attainment' (meditative absorption ceasing all feelings and perceptions) exists only in the Realm of Neither Perception nor Non-Perception in the Formless Realm. According to the Satyasiddhi School, the 'Unconditioned' (state of non-arising and non-ceasing) of cessation does not belong to the Three Realms. 'Name, Phrase, and Sentence' (language) exist only in the Desire Realm and the Form Realm, not extending to the Formless Realm. The remaining eight dharmas extend to all Three Realms (this concludes the four classifications regarding the Three Realms).
Next, we will explain their abandonment. The 'Non-Perception Attainment' has two types of abandonment: one is abandonment upon falling from the meditation, and the other is abandonment upon being born into a higher realm. The 'Cessation Attainment' only has abandonment upon falling from the meditation, because there is no higher realm to be born into, so there is no abandonment upon birth. The species, lifespan, and life-force of beings in the 'Reward of Non-Perception' all cease with the changes of the world, so they are abandoned at the time of death. 'Worldling-nature' has two types of abandonment: one is abandonment when a worldling is born into a higher realm, and the other is abandonment when a sage attains the path of seeing. Worldlings can regain what they have abandoned, because they can abandon the lower worldling-nature and attain the higher worldling-nature. Sages, once they have abandoned it, will not regain it, and this is the difference between them. Someone asks: 'Worldling-nature' has two types of antidotes, one is the antidote of cutting off, and the other is the antidote of abandonment. What is the difference between these two? The answer is: cutting off the afflictions that bind the 'worldling-nature' is the antidote of cutting off; abandoning the 'worldling-nature' itself is the antidote of abandonment. Someone asks: Which of these two antidotes comes first? The answer is: it is not fixed. There are three kinds of differences: one is that cutting off always comes before abandonment, such as when worldlings want to be born into a higher realm, they first cut off all the afflictions of their own realm, and then they can ascend. When cutting off afflictions, all the bonds on the 'worldling-nature' in their own realm will be cut off. Although the bonds are cut off, the 'worldling-nature' still exists.
猶在後。生上時凡性方舍。是故名為先斷後舍。二者一向先舍后斷。謂次第人。乃至超越斯陀含人。入見道時舍彼凡性。故曰先舍。雖復舍之令不屬己。而彼凡性猶成。在於過去未來。為彼三界修惑緣縛。後起修道斷彼惑時。彼凡性上繫縛方斷。故名后斷。三者先斷後舍。及先舍后斷。所謂超越阿那含人。先在凡時。或斷欲界所有煩惱。或斷初禪至無所有。后入聖道。入見道時。舍彼三界一切凡性。次起修道。斷彼三界修道煩惱。望彼凡時斷煩惱處。先斷後舍。望彼凡時未斷結處。先舍后斷。名味句等。于義不定。若論體性。唸唸中舍。剎那斷故。若論一向不行名舍。生無色時。方名為舍。無色一向。不依名字起言說故。問曰。初禪已滅語言。何故無色方名不行。釋言。初禪滅語言者。定體之中滅于語言。而初禪地。威儀心中。猶發語言。是故不名一向不行。問曰。初禪威儀心中。猶發語言。可不名舍。二禪已上。不復發語。何不名舍。釋言。彼處猶借初禪威儀之心起言說。故不得名舍。問曰。有漏生上舍下。何處得有下地之心借之起說。釋言。借者。二禪已上威儀之心。與初禪同。是故名借。非從彼來名為借也。四相及得。通漏無漏。有漏有三。一善二惡三者無記。善有二舍。一者退舍。退起下地諸煩惱時。舍彼上
【現代漢語翻譯】 現代漢語譯本 猶在後：指凡夫眾生在生到更高的境界時，才捨棄凡夫的習性。因此稱為『先斷後舍』。 二者一向先舍后斷：指次第修行的人，乃至超越了斯陀含（Skt. Sakrdāgāmin，一來果）的人。當他們進入見道（Darsana-marga）時，捨棄了凡夫的習性，所以說『先舍』。雖然已經捨棄，使之不再屬於自己，但那些凡夫習性仍然存在於過去和未來，被三界的修惑所束縛。之後在修道（Bhavana-marga）中，斷除這些煩惱時，凡夫習性上的繫縛才被斷除，所以稱為『后斷』。 三者先斷後舍及先舍后斷：指超越了阿那含（Skt. Anāgāmin，不來果）的人。他們在凡夫階段，可能已經斷除了欲界的所有煩惱，或者斷除了初禪乃至無所有處的煩惱。之後進入聖道，在進入見道時，捨棄了三界的一切凡夫習性。接著開始修道，斷除三界修道位的煩惱。相對於凡夫時已經斷除煩惱的地方，是『先斷後舍』；相對於凡夫時未斷除煩惱的地方，是『先舍后斷』。 名味句等，于義不定：名、味、句等，在意義上是不確定的。若從體性上來說，唸唸都在捨棄，因為剎那剎那都在斷除。若從一向不行來說，不使用名字言說，那麼只有在生到無色界時，才稱為『舍』。因為無色界一向不依賴名字來產生言說。 問曰：初禪已經滅除了語言，為什麼無色界才稱為不行？ 釋言：初禪滅除語言，是指在禪定狀態中滅除了語言。但在初禪的境界中，在威儀心中，仍然可以發出語言，所以不能稱為『一向不行』。 問曰：初禪的威儀心中，仍然可以發出語言，所以不能稱為捨棄。二禪以上，不再發出語言，為什麼不稱為捨棄？ 釋言：二禪以上仍然借用初禪的威儀心來產生言說，所以不能稱為捨棄。 問曰：有漏眾生生到更高的境界，捨棄了下層的境界，那麼在哪裡可以借用下層境界的心來產生言說？ 釋言：這裡所說的借用，是指二禪以上的威儀心與初禪相同，所以稱為借用，並非是從那裡而來稱為借用。 四相及得，通漏無漏：四相和得，可以通於有漏和無漏。有漏有三種：一是善，二是惡，三是無記。善有二種舍：一是退舍，指退回到下層境界，生起下層境界的各種煩惱時，捨棄了上層境界。
【English Translation】 English version 'Still Remains Afterwards': This refers to ordinary beings who, upon being born into higher realms, relinquish their mundane nature. Hence, it is called 'First Severance, Then Abandonment'. 'The Second, Invariably First Abandonment, Then Severance': This refers to those who practice sequentially, even those who have transcended to become Sakrdāgāmin (Once-Returner). When they enter the Path of Seeing (Darsana-marga), they abandon their mundane nature, hence the term 'First Abandonment'. Although they have abandoned it, making it no longer their own, those mundane habits still exist in the past and future, bound by the afflictions of the Three Realms. Later, in the Path of Cultivation (Bhavana-marga), when they sever these afflictions, the bonds on their mundane nature are severed, hence the term 'Later Severance'. 'The Third, First Severance, Then Abandonment, and First Abandonment, Then Severance': This refers to those who have transcended to become Anāgāmin (Non-Returner). In their ordinary state, they may have already severed all the afflictions of the Desire Realm, or severed the afflictions from the First Dhyana up to the Realm of Nothingness. Later, they enter the Noble Path, and upon entering the Path of Seeing, they abandon all mundane nature of the Three Realms. Then they begin the Path of Cultivation, severing the afflictions of the Path of Cultivation in the Three Realms. In relation to the places where they had severed afflictions in their ordinary state, it is 'First Severance, Then Abandonment'; in relation to the places where they had not severed afflictions in their ordinary state, it is 'First Abandonment, Then Severance'. 'Names, Tastes, Phrases, etc., are Uncertain in Meaning': Names, tastes, phrases, etc., are uncertain in meaning. If considered from the perspective of essence, they are abandoned in every moment, because they are severed in every instant. If considered from the perspective of invariably not acting, not using names and speech, then only upon being born into the Formless Realm is it called 'Abandonment'. This is because the Formless Realm invariably does not rely on names to generate speech. Question: The First Dhyana has already extinguished language, why is it that only the Formless Realm is called 'Non-Acting'? Answer: The extinguishing of language in the First Dhyana refers to the extinguishing of language within the state of Samadhi. However, in the realm of the First Dhyana, in the mind of deportment, language can still be uttered, so it cannot be called 'Invariably Non-Acting'. Question: In the mind of deportment of the First Dhyana, language can still be uttered, so it cannot be called abandonment. Above the Second Dhyana, language is no longer uttered, why is it not called abandonment? Answer: Those realms still borrow the mind of deportment of the First Dhyana to generate speech, so they cannot be called abandonment. Question: When sentient beings with outflows are born into higher realms, abandoning the lower realms, where can they borrow the mind of the lower realms to generate speech? Answer: The borrowing referred to here means that the mind of deportment above the Second Dhyana is the same as that of the First Dhyana, so it is called borrowing, not that it comes from there and is called borrowing. 'The Four Characteristics and Attainment, Pervade Outflows and No Outflows': The Four Characteristics and Attainment can pervade both with outflows and without outflows. There are three types of outflows: one is good, two is evil, and three is neutral. There are two types of abandonment in goodness: one is regressive abandonment, which refers to regressing to lower realms, giving rise to various afflictions of the lower realms, and abandoning the higher realms.
善。二者生舍。生上地時。舍下善故。不善之者。唯一斷舍。無記有二。一者穢污。謂欲界中身邊二見。及上二界一切煩惱。與此相應四相及得。唯一斷舍。二者白凈。所謂報生威儀工巧及與變化。此諸法中四相及得。舍之不定。與報俱者。唯命終舍。以報無記隨世斷故。若與威儀工巧俱者。舍之不定。不善修者。唸唸中舍剎那斷故。善修習者三世得。故生上時舍。變化俱者。退禪時舍。失其本故。生上時舍。有漏生上必失下。故有漏如是。無漏俱者。有三種舍。一者退舍。謂得無漏后還退失。二轉根舍。謂轉鈍根為利根時。舍彼鈍者。三得果舍。得聖果時。舍因無漏。若通究竟入涅槃時舍。有四種。毗曇如是。成實法中。唯說善惡無作之業及假名人。為非色心不相應行。自余有為。皆是色心二法所攝。三有為義。略之云爾。
三無為義十門分別(釋名一 辨相二 得之分齊三 多少不同四 三性分別五 漏無漏分別六 有無分別七 常無常分別八 約對四無共相收攝九 約對四諦共相收攝十)
第一釋名。三無為者。一虛空無為。二數滅無為。三非數滅無為。言虛空者。當體立目。虛之與空。無之別稱。虛無形質。空無有礙。故曰虛空。言數滅者。義釋有四。一以慧數斷障。得滅名為數滅。故經說為智
【現代漢語翻譯】 現代漢語譯本： 善法。有兩種捨棄方式。當衆生往生到更高的境界時，會捨棄較低境界的善法。不善之法，只有通過斷滅才能捨棄。無記法有兩種：一種是染污的，指欲界中的身見和邊見，以及色界和無色界的一切煩惱，以及與這些煩惱相應的四相（生、住、異、滅）和得（獲得）。這些只能通過斷滅來捨棄。另一種是清凈的，指由果報所生的威儀、工巧和變化。這些法中的四相和得，捨棄的時間不確定。與果報俱生的，只有在命終時才捨棄，因為果報無記隨著世間的斷滅而斷滅。如果與威儀、工巧俱生的，捨棄的時間不確定，不善於修習的人，唸唸之中捨棄，剎那之間斷滅。善於修習的人，三世都能獲得，所以在往生到更高的境界時捨棄。與變化俱生的，在退禪時捨棄，因為失去了根本。往生到更高的境界時捨棄，因為有漏之法往生到更高的境界必定失去較低的境界。有漏法是這樣。與無漏法俱生的，有三種捨棄方式：一種是退舍，指獲得無漏法后又退失；二是轉根舍，指轉鈍根為利根時，捨棄鈍根；三是得果舍，指獲得聖果時，捨棄作為因的無漏法。如果通達究竟而入涅槃時捨棄，有四種捨棄方式。毗曇宗是這樣說的。成實宗認為，只有善惡的無作之業以及假名的人，才屬於非色非心的不相應行。其餘的有為法，都是色法和心法所包含的。三種有為法的意義，簡略地說就是這樣。
三無為法的意義，從十個方面來分別：（一、解釋名稱；二、辨別體相；三、獲得的分際；四、多少的不同；五、三性的分別；六、有漏和無漏的分別；七、有和無的分別；八、常和無常的分別；九、用四無為的共相來收攝；十、用四諦的共相來收攝。）
第一，解釋名稱。三種無為法是：一、虛空無為；二、數滅無為；三、非數滅無為。說到虛空，是就其本體而立名。虛和空，是無的不同稱謂。虛沒有形質，空沒有阻礙，所以叫做虛空。說到數滅，從意義上解釋有四種：一是用智慧來斷除障礙，得到滅，稱為數滅。所以經中說為智。
【English Translation】 English version: 'Good'. There are two ways of abandoning. When beings are born in higher realms, they abandon the good of the lower realms. As for unwholesome things, they are abandoned only through severance. There are two kinds of 'unspecified' (neither good nor unwholesome): one is defiled, referring to the 'view of self' (身見, shenjian) and 'extreme views' (邊見, bianjian) in the desire realm, and all afflictions in the form and formless realms, along with the four characteristics (生, sheng, birth; 住, zhu, duration; 異, yi, change; 滅, mie, cessation) and 'attainment' (得, de, acquisition) associated with them. These can only be abandoned through severance. The other is pure, referring to the 'majesty born of retribution' (報生威儀, baosheng weiyi), 'skillful arts' (工巧, gongqiao), and 'transformations' (變化, bianhua) arising from retribution. The abandonment of the four characteristics and 'attainment' in these dharmas is uncertain. Those that arise with retribution are abandoned only at the end of life, because the unspecified retribution ceases with the cessation of the world. If they arise with majesty and skillful arts, their abandonment is uncertain. Those who do not cultivate well abandon them in every moment, ceasing in an instant. Those who cultivate well attain them in the three periods of time (past, present, future), so they are abandoned when born in higher realms. Those that arise with transformations are abandoned when one regresses from dhyana (禪, chan), because they lose their basis. They are abandoned when born in higher realms, because those with outflows (有漏, youlou) inevitably lose the lower realms when born in higher realms. This is how it is with those with outflows. As for those that arise with the 'without outflows' (無漏, wulou), there are three kinds of abandonment: one is 'abandonment through regression' (退舍, tuishe), referring to losing the 'without outflows' after having attained it; two is 'abandonment through transformation of faculties' (轉根舍, zhuangen she), referring to abandoning the dull faculties when transforming dull faculties into sharp faculties; three is 'abandonment through attainment of the fruit' (得果舍, deguo she), referring to abandoning the 'without outflows' as the cause when attaining the holy fruit. If one thoroughly understands and enters Nirvana, there are four kinds of abandonment. This is according to the Sarvastivada (毗曇, Pitan). In the Satyasiddhi School (成實, Chengshi), it is said that only the 'non-action karma' (無作之業, wuzuo zhiye) of good and evil, and the 'provisional person' (假名人, jiaming ren), belong to 'non-associated formations' (不相應行, buxiangying xing) that are neither form nor mind. All other conditioned dharmas are encompassed by the two dharmas of form and mind. The meaning of the three conditioned dharmas is briefly explained thus.
The meaning of the three unconditioned dharmas is distinguished from ten aspects: (1. Explanation of names; 2. Discernment of characteristics; 3. Limits of attainment; 4. Differences in quantity; 5. Distinction of the three natures; 6. Distinction between with outflows and without outflows; 7. Distinction between existence and non-existence; 8. Distinction between permanence and impermanence; 9. Encompassment by the common characteristics of the four unconditioned dharmas; 10. Encompassment by the common characteristics of the Four Noble Truths.)
First, explanation of names. The three unconditioned dharmas are: 1. 'Unconditioned space' (虛空無為, xukong wuwei); 2. 'Unconditioned cessation through knowledge' (數滅無為, shumie wuwei); 3. 'Unconditioned cessation not through knowledge' (非數滅無為, feishumie wuwei). Speaking of space, the name is established based on its substance. 'Emptiness' and 'space' are different names for 'nothingness'. Emptiness has no form or substance, and space has no obstruction, so it is called space. Speaking of cessation through knowledge, there are four explanations in terms of meaning: 1. Using wisdom to sever obstacles and attain cessation is called cessation through knowledge. Therefore, the sutra speaks of wisdom.
緣滅也。毗婆沙中。亦同此說。故彼文言。數者是慧。滅是慧果。依于慧數而得滅。故名為數滅。問曰。共念能斷煩惱。獨慧不堪。以何義故偏言慧滅。若依成實。獨慧能滅。毗曇大乘。慧數為主。故偏言之。此義簡余施戒等滅。二以無礙解脫數滅。名為數滅。簡余伏滅。三約四諦及修道等種數別滅。名為數滅。如毗婆沙說。故彼文言。苦忍智等所得之滅。別餘集等。名為數滅。四以煩惱品別而滅。名為數滅。如欲界結九品別滅。如是一切。數滅如是。非數滅者。翻前可知。此等何故名曰無為。義釋有二。一對法外四相以釋。色心等法。為彼法外四相所為。虛空等三。不同彼故。名曰無為。二對法體四相以釋。色心等法。一切皆有初生次住終異后滅。前後集起。稱之曰為虛空等三無彼為。故名曰無為。名義如是。
第二門中。辨其體相。虛空無為。論釋不同。依如毗曇。虛空有二。一者有為。二者無為。除去色像方為虛空。是其有為。本來常空。是其無為。有為虛空。彼此不通。為眼所行。無為虛空。體是法入。無礙周遍。為意所行。二中但取無為虛空。以為三中虛空無為。有為空者。是六大中。空大所攝。何者六大。所謂地水火風空識。成實大乘。並皆破彼有為虛空。但說一種無為虛空。但此虛空。有體有相
【現代漢語翻譯】 現代漢語譯本： 緣滅也是如此。《毗婆沙論》中也同樣這樣說。所以那裡的文字說，『數』指的是智慧，『滅』是智慧的果實。依靠智慧之『數』而得到『滅』，所以稱為『數滅』。有人問：共同的禪定能夠斷除煩惱，單獨的智慧不能勝任，因為什麼緣故偏偏說『慧滅』呢？如果依據《成實論》，單獨的智慧能夠滅除煩惱。而《毗曇論》和大乘佛教，都以智慧之『數』為主，所以偏重於說『慧滅』。這個意義在於簡別于其他的佈施、持戒等所帶來的滅。第二，以無礙解脫之『數滅』，稱為『數滅』，簡別于其他的伏滅。第三，根據四聖諦以及修道等種種類別的滅，稱為『數滅』。如《毗婆沙論》所說，那裡面的文字說，苦忍智等所得到的滅，區別于集等，稱為『數滅』。第四，以煩惱的品類差別而滅，稱為『數滅』。例如欲界煩惱的九品差別滅。像這樣的一切，都是『數滅』。『非數滅』，與前面所說的相反，可以知道。這些為什麼被稱為『無為』呢？義理上的解釋有兩種：第一種是針對法外的四相來解釋。色、心等法，被法外的四相所作用。虛空等三種，不同於它們，所以稱為『無為』。第二種是針對法體上的四相來解釋。色、心等法，一切都有初生、次住、終異、后滅，前後聚集生起，稱之為『有為』。虛空等三種沒有那些作用，所以稱為『無為』。名稱和意義就是這樣。
第二門中，辨別它們的體相。關於虛空無為，各論的解釋不同。依照《毗曇論》，虛空有兩種：一種是『有為』，一種是『無為』。除去色像才成為虛空，這是『有為』的虛空。本來就是空，這是『無為』的虛空。『有為』的虛空，彼此不相通，是眼睛所能看到的。『無為』的虛空，本體是法入（Dharmadhatu），沒有阻礙而周遍，是意識所能感知的。這兩種之中只取『無為』的虛空，作為三無為中的虛空無為。『有為』的虛空，是六大中的空大所包含的。什麼是六大呢？就是地、水、火、風、空、識。《成實論》和大乘佛教，都破斥那種『有為』的虛空，只說一種『無為』的虛空。但是這種虛空，有體有相。 English version: Cessation by discrimination is also like this. The Vibhasa also says the same. Therefore, the text there says, 'Number' refers to wisdom (prajna), 'cessation' is the fruit of wisdom. Relying on the 'number' of wisdom to attain 'cessation', therefore it is called 'cessation by discrimination'. Someone asks: Common dhyana (meditation) can cut off afflictions (kleshas), but solitary wisdom is not capable. For what reason is 'cessation by wisdom' specifically mentioned? If according to the Satyasiddhi Shastra, solitary wisdom can eliminate afflictions. But the Abhidharma and Mahayana Buddhism both regard the 'number' of wisdom as primary, so they emphasize 'cessation by wisdom'. The meaning of this is to distinguish it from the cessation brought about by other acts of giving (dana), keeping precepts (sila), etc. Second, 'cessation by discrimination' is named as such because of unimpeded liberation, distinguishing it from other suppressions. Third, 'cessation by discrimination' is named according to the different types of cessation related to the Four Noble Truths and the path of cultivation. As the Vibhasa says, the text there says that the cessation obtained by the forbearance of suffering (duhkha-ksanti-jnana), etc., is distinguished from the cessation of accumulation (samudaya), etc., and is called 'cessation by discrimination'. Fourth, 'cessation by discrimination' is named because afflictions are eliminated according to their categories. For example, the nine categories of afflictions in the desire realm are eliminated separately. All such cases are 'cessation by discrimination'. 'Non-cessation by discrimination' can be understood by reversing what was said earlier. Why are these called 'unconditioned' (asamskrta)? There are two kinds of explanations in terms of meaning: The first is to explain in relation to the four characteristics external to the dharmas. Dharmas such as form (rupa) and mind (citta) are acted upon by the four characteristics external to those dharmas. The three, such as space (akasa), are different from them, so they are called 'unconditioned'. The second is to explain in relation to the four characteristics of the dharma itself. Dharmas such as form and mind all have initial arising, subsequent abiding, eventual change, and later cessation. They arise and gather together sequentially, and this is called 'conditioned' (samskrta). The three, such as space, do not have those actions, so they are called 'unconditioned'. That is the meaning of the names.
In the second section, their substance and characteristics are distinguished. Regarding unconditioned space, the explanations in the various treatises differ. According to the Abhidharma, there are two kinds of space: one is 'conditioned' and the other is 'unconditioned'. Removing form and image creates space, which is 'conditioned' space. Being empty from the beginning is 'unconditioned' space. 'Conditioned' space does not allow passage, and it is what the eye can perceive. 'Unconditioned' space has the nature of the Dharmadhatu, is unobstructed and pervasive, and is what the mind can perceive. Among these two, only 'unconditioned' space is taken as unconditioned space among the three unconditioned dharmas. 'Conditioned' space is included in the space element (akasa-dhatu) among the six great elements. What are the six great elements? They are earth (prthivi), water (ap), fire (tejas), wind (vayu), space, and consciousness (vijnana). The Satyasiddhi Shastra and Mahayana Buddhism both refute that 'conditioned' space, and only speak of one kind of 'unconditioned' space. But this space has substance and characteristics.
【English Translation】 Extinction of fate is also like this. In the Vibhasa, it is also said the same. Therefore, the text there says that 'number' is wisdom, and 'extinction' is the fruit of wisdom. It is called 'number extinction' because it is obtained by relying on the 'number' of wisdom. Someone asked: Common meditation can cut off afflictions, but solitary wisdom is not capable. For what reason is 'wisdom extinction' specifically mentioned? If according to the Satyasiddhi, solitary wisdom can extinguish. The Abhidharma and Mahayana both regard the 'number' of wisdom as the main thing, so they emphasize it. This meaning is to distinguish it from the extinction of other almsgiving and precepts. Second, the extinction of the number of unobstructed liberation is called number extinction, which is different from other subduing extinctions. Third, the extinction of the number is named according to the different types of the Four Noble Truths and the path of cultivation. As the Vibhasa says, the text there says that the extinction obtained by the suffering forbearance wisdom is different from the collection and is called number extinction. Fourth, the extinction of the number is named according to the different types of afflictions. For example, the nine types of afflictions in the desire realm are extinguished separately. All of this is number extinction. Non-number extinction can be known by reversing the previous one. Why are these called unconditioned? There are two explanations of the meaning. One is to explain the four phases outside the Dharma. The Dharma of color and mind is acted upon by the four phases outside the Dharma. The three of space are different from them, so they are called unconditioned. The second is to explain the four phases of the Dharma body. All Dharmas of color and mind have initial birth, subsequent dwelling, final difference, and later extinction. The front and back gather together and are called the three unconditioned ones. Therefore, it is called unconditioned. The name and meaning are like this. In the second door, distinguish their body and appearance. The theory of void unconditioned is different. According to the Vibhasa, there are two types of void. One is conditioned and the other is unconditioned. Removing the color image is void, which is conditioned. It is always empty, which is unconditioned. Conditioned void is not accessible to each other and is visible to the eye. Unconditioned void is the body of the Dharma and is unobstructed and pervasive. It is visible to the mind. Only unconditioned void is taken as the void unconditioned of the three. The conditioned void is included in the void of the six elements. What are the six elements? They are earth, water, fire, wind, void, and consciousness. The Satyasiddhi and Mahayana both break the conditioned void and only say one kind of unconditioned void. But this void has body and appearance.
。體則周遍。相則隨色彼此別異。故地論言。因彼色故種種差別。雖約色像彼此別異。而不可見。故經說為不可見相。問曰。世人皆見虛空。云何說為不可見乎。釋言。世人但見空中光明之色。想心於中知無異物。作虛空解。便謂見空而實不見。若空可見。即是色法。色則無常。涅槃廣破明空叵見(虛空如是)次辨數滅。于中曲有五門分別。一約對分別。二約有漏無漏分別。三約治分別。四約時分別。五約位分別。言約對者。對有三種。煩惱業苦。煩惱有二。一是染污五住性結。二不染污事中無知。染污盡虛。有是有非。永滅則是。伏滅則非。不染盡處。有是有非。為其無礙解脫滅者。是其數滅。如障通壅。不為無礙解脫滅者。則非數滅。如習五明所滅闇等。問曰。五明所滅之闇。為當一向定非數滅。亦有是者。大小不同。小乘法中。定非數滅。大乘法中。義有兩兼。直爾習學五明。滅者非是數滅。斷無明地。令彼滅者。是其數滅。何故如是。大乘宣說事中無知。依無明地以無漏慧。斷無明地。令彼無知永更不起。故是數滅。小乘不爾。故非數滅。又大乘中。隨無明地。無礙解脫二道滅故。是其數滅。小乘不爾。故非數滅。煩惱盡處。辨之粗爾。次論其業。依如毗曇。唯有煩惱相應業思。與彼煩惱相應斷者。是其數滅
。自餘一切不善身口。及善無記。有是有非。斷其緣縛。名為數滅。不絕其體。故非數滅。問曰。有人斷煩惱。故令彼身口惡業不起。應是數滅。何故言非。釋言。毗曇性相中求。彼非親斷。故非數滅。問曰。若此非親斷故。非數滅者。入見道時。斷絕諸見。隨見所起貪瞋癡等。一切皆斷。應非數滅釋言。不類解有三義。一見與貪等。同是心法。同是煩惱。相生義親故。從根本判為數滅。身口二業。望彼不爾。故非數滅。二見與貪等。同是煩惱。互相緣縛。相縛義親故。從根本判為數滅。身口不爾。故非數滅。三見與貪等。同是煩惱。互相增長。相助義強故。從根本判為數滅。身口不爾。故非數滅。云何相助。由見起于貪瞋等結。由貪瞋等令見牢強。故曰相助。是義云何。見所起貪。貪著諸見。愛樂不捨。見所起瞋。防護諸見。聞毀則忿。見所起癡。不覺見過。堅住不捨。見所起慢。持見自高。不肯舍離。以如是義。令見牢強。違返聖諦。以違諦故。見諦滅之。故為數滅。身口不爾。故非數滅。問曰。若言染污思外一切業盡非數滅者。何故論言十七學思斷黑白業。釋言。彼云。學思斷者。正斷煩惱相應業思。故是數滅。自餘一切。但斷業上所有緣縛。不斷業體。故非數滅。何者是其十七學思。如四業章具廣分別。問曰
【現代漢語翻譯】 現代漢語譯本：至於其餘一切不善的身語行為，以及善和無記的身語行為，無論是真實的還是虛假的，斷絕它們（與煩惱）的因緣和束縛，這叫做『數滅』。因為沒有斷絕它們的自體，所以不是『非數滅』。 問：如果有人斷除了煩惱，從而使他的身語惡業不再生起，這應該算是『數滅』。為什麼說不是呢？ 答：這要從《毗曇》的體性和相狀中去尋求答案。因為那不是直接斷除，所以不是『數滅』。 問：如果因為這不是直接斷除，所以不是『數滅』，那麼在進入見道（Darsana-marga）時，斷絕了所有的見解（Drishti），以及隨見解而生起的貪（Raga）、嗔（Dvesha）、癡（Moha）等，一切都斷絕了，難道不應該算作『數滅』嗎？ 答：不能這樣類比。這裡有三種不同的含義：第一，見解與貪等，同是心法（Citta-dharma），同是煩惱（Klesha），它們之間有相互生起的關係，這種關係很密切，所以從根本上判斷為『數滅』。而身語二業，與見解和貪等的關係並非如此，所以不是『數滅』。 第二，見解與貪等，同是煩惱，互相作為因緣而束縛，這種相互束縛的關係很密切，所以從根本上判斷為『數滅』。而身語二業並非如此，所以不是『數滅』。 第三，見解與貪等，同是煩惱，互相增長，這種相互助長的關係很強烈，所以從根本上判斷為『數滅』。而身語二業並非如此，所以不是『數滅』。 什麼是相互助長呢？由於見解而生起貪、嗔等煩惱，由於貪、嗔等煩惱而使見解更加牢固和強大。所以說相互助長。這是什麼意思呢？由見解所生起的貪，貪著于各種見解，喜愛而不捨棄；由見解所生起的嗔，會保護各種見解，聽到有人譭謗就發怒；由見解所生起的癡，不能覺察到自己的過錯，堅守而不捨棄；由見解所生起的慢，執持自己的見解而自高自大，不肯舍離。因為這些原因，使得見解更加牢固和強大，違背了四聖諦（Arya-satyani）。因為違背真諦的緣故，通過見道來滅除它，所以是『數滅』。而身語二業並非如此，所以不是『數滅』。 問：如果說染污的思（Cetanā）之外的一切業（Karma）的止息都不是『數滅』，那麼為什麼經論中說十七種有學位的思斷除了黑業（Krishna Karma）和白業（Shukla Karma）呢？ 答：那裡所說的『有學位的思斷除』，是指真正斷除了與煩惱相應的業思，所以是『數滅』。至於其餘的一切，只是斷除了業之上的所有因緣和束縛，而沒有斷除業的自體，所以不是『數滅』。 什麼是那十七種有學位的思呢？就像在四業章（Karma-Prakarana）中詳細分別的那樣。 問：
【English Translation】 English version: As for all other unwholesome actions of body and speech, as well as wholesome and neutral actions of body and speech, whether they are real or unreal, severing their causes and bonds (with afflictions) is called 'Samkhya-nirodha' (cessation by enumeration). Because their substance is not severed, it is not 'Asamkhya-nirodha' (non-cessation by enumeration). Question: If someone eliminates afflictions, thereby preventing the arising of evil actions of body and speech, this should be considered 'Samkhya-nirodha'. Why is it said that it is not? Answer: The answer should be sought in the nature and characteristics of the 'Abhidharma' (Higher Knowledge). Because that is not a direct severance, it is not 'Samkhya-nirodha'. Question: If it is not 'Samkhya-nirodha' because it is not a direct severance, then when entering the 'Darsana-marga' (Path of Seeing), all views (Drishti) are severed, as well as the 'Raga' (desire), 'Dvesha' (hatred), 'Moha' (delusion), etc., that arise from those views. Since everything is severed, shouldn't it be considered 'Samkhya-nirodha'? Answer: It cannot be compared in that way. There are three different meanings here: First, views and 'Raga' etc., are both 'Citta-dharma' (mental phenomena), both 'Klesha' (afflictions), and they have a close relationship of arising from each other. Therefore, it is judged as 'Samkhya-nirodha' from the root. The actions of body and speech are not like that in relation to views and 'Raga' etc., so they are not 'Samkhya-nirodha'. Second, views and 'Raga' etc., are both afflictions, and they bind each other as causes and conditions. This relationship of mutual binding is very close, so it is judged as 'Samkhya-nirodha' from the root. The actions of body and speech are not like that, so they are not 'Samkhya-nirodha'. Third, views and 'Raga' etc., are both afflictions, and they increase each other. This relationship of mutual assistance is very strong, so it is judged as 'Samkhya-nirodha' from the root. The actions of body and speech are not like that, so they are not 'Samkhya-nirodha'. What is mutual assistance? Because of views, 'Raga', 'Dvesha', etc., arise. Because of 'Raga', 'Dvesha', etc., views become more firm and strong. Therefore, it is said to be mutual assistance. What does this mean? The 'Raga' that arises from views clings to various views, loves them and does not abandon them. The 'Dvesha' that arises from views protects various views, and becomes angry when hearing criticism. The 'Moha' that arises from views does not perceive its own faults, and firmly adheres to them without abandoning them. The 'Mana' (pride) that arises from views holds its own views and becomes arrogant, unwilling to abandon them. Because of these reasons, views become more firm and strong, and they contradict the 'Arya-satyani' (Four Noble Truths). Because they contradict the Truths, they are eliminated through the Path of Seeing, so it is 'Samkhya-nirodha'. The actions of body and speech are not like that, so they are not 'Samkhya-nirodha'. Question: If it is said that the cessation of all 'Karma' (action) other than defiled 'Cetanā' (volition) is not 'Samkhya-nirodha', then why do the scriptures say that the seventeen 'Siksha-citta' (thoughts of learners) sever 'Krishna Karma' (black karma) and 'Shukla Karma' (white karma)? Answer: What is said there as 'severance by the thoughts of learners' refers to the true severance of the 'Karma-cetanā' (volitional thought of action) that corresponds to afflictions, so it is 'Samkhya-nirodha'. As for everything else, only the causes and bonds on top of the 'Karma' are severed, but the substance of the 'Karma' is not severed, so it is not 'Samkhya-nirodha'. What are those seventeen 'Siksha-citta'? They are explained in detail in the chapter on the four 'Karma' (Karma-Prakarana). Question:
。論說身口二業皆修道斷。云何今言非數滅乎。此如前釋。但斷業上所有緣縛。不斷業體。毗曇如是。成實大乘。伏結止業。皆非數滅。滅盡結業。悉是數滅。彼宗辨義。務在通故。諸業如是。次辨苦報。依毗婆沙。一切報盡。有是數滅。有非數滅。斷潤生惑。並斷報上緣縛之義。名為數滅。由斷因故。令報不起並餘一切緣。差不受悉非數滅。有人宣說。羅漢現報盡滅之處。是其數滅無餘涅槃。是義不然。云何不然。羅漢現報酬因勢極。所以滅盡。不由道滅。云何說此以為數滅無餘涅槃。又彼現報起已滅者。是四相中無常之滅。種類不續。是非數滅。是中用何以為涅槃。問曰。若此非涅槃者。更復用何以為究竟無餘涅槃。釋言。彼宗二種涅槃。體性是一。隨其體時別得二名字。言體一者。煩惱業思數滅無處。是其涅槃。言隨時別得二名者。彼向涅槃身智未盡。望后猶有餘身智在約后別前。名為有餘。身智盡竟。望后更無餘身智在彼前涅槃轉名無餘。非謂報盡更得涅槃。有人復言。報盡之處。非是涅槃。無學聖人。斷彼報上緣縛之義。是其報盡無餘涅槃。此義不然。斷緣縛者。乃是斷除煩惱。所攝何開報盡。是義云何。斷煩惱時。具斷二縛。一斷相應縛。斷煩惱故。不后同時縛諸心法。二斷緣縛。斷煩惱故。不復緣中縛
外境界。緣縛有二。一者緣縛苦集諦理。見道中斷。二者緣縛陰界入事。修道中斷。羅漢報身。是陰界入事相所攝。修道之中。但斷報上緣縛之義。不斷報體。云何將此以為報盡無餘涅槃。又復聖人。斷緣縛時。身報未盡。是人後時。或經十年。或經百歲。酬因極竟。報身方盡。云何將前緣縛無處。以為后時身盡涅槃。是大難解。又復煩惱。非直緣縛自己報身。亦縛他身及外境界山河地等。若斷緣縛自己報身。是其無餘涅槃攝者。斷他身縛。應是他人無餘涅槃。而彼非他無餘涅槃。此亦同彼。何得偏將緣縛自報盡滅之處。獨為無餘。以如是義定知。毗曇斷因報盡。皆非數滅。問曰。報盡非數滅者。何故論言一切果報皆修道斷。此斷報上緣縛之義及潤生惑。不斷報體。毗曇如是。成實法中。一切果報。但使無漏斷因報盡。皆是數滅。云何得知。如成實說。見道斷者。謂示相慢及彼所起諸餘法也。修斷法者。不示相慢及彼所起諸餘法也。示相我慢。是見諦惑。取立我相。而自高舉。名示相慢。三塗業果。是彼所起諸餘法也。不示相慢。是修道惑。不能推求。名不示相。闇昧心中。恃我陵物。名為我慢。人天業果。是彼所起諸餘法也。此等皆為見修所斷。故彼斷處。是其數滅。是數滅故。于彼宗中。因盡名為有餘涅槃。果亡
【現代漢語翻譯】 現代漢語譯本：外境界的緣縛有兩種。第一種是緣縛苦集諦理（苦集諦理：佛教四聖諦中的兩種，指苦的根源和苦的生起），在見道（見道：佛教修行過程中的第一個階段，指對真理的初步證悟）中會被中斷。第二種是緣縛陰界入事（陰界入事：指構成個體存在的基本要素，即五蘊、十二處、十八界），在修道（修道：佛教修行過程中的第二個階段，指通過修行來斷除煩惱）中會被中斷。羅漢（羅漢：佛教修行達到一定程度的聖者）的報身（報身：佛的三身之一，指通過修行獲得的果報之身），是被陰界入事所包含的。在修道過程中，只是斷除報身上的緣縛之義，而不是斷除報身本身。怎麼能將這個認為是報盡無餘涅槃（報盡無餘涅槃：指徹底解脫，不再有任何果報）呢？ 而且，聖人斷除緣縛的時候，身體的果報還沒有結束。這個人之後，或者經過十年，或者經過一百年，酬償完所有的業因，報身才最終消亡。怎麼能將之前的緣縛消失的地方，認為是之後身體消亡的涅槃呢？這是很難理解的。而且，煩惱不僅僅緣縛自己的報身，也束縛他人的身體以及外在境界的山河大地等。如果斷除緣縛自己的報身，就是其無餘涅槃所包含的，那麼斷除他人身體的束縛，應該就是他人的無餘涅槃。但是那並不是他人的無餘涅槃，這個也和那個一樣。為什麼偏偏將緣縛自身果報消盡的地方，單獨認為是無餘涅槃呢？根據這樣的道理可以確定，毗曇宗（毗曇宗：佛教部派之一，以研究阿毗達磨論著為主）所說的斷因報盡，都不是數滅（數滅：佛教術語，指通過智慧斷滅煩惱，使其不再生起）。 問：如果報盡不是數滅，為什麼論中說一切果報都是修道所斷呢？這是斷除果報上的緣縛之義以及潤生之惑（潤生之惑：指導致輪迴的煩惱），而不是斷除果報本身。毗曇宗是這樣認為的。成實宗（成實宗：佛教部派之一，以研究《成實論》為主）的觀點是，一切果報，只要通過無漏智慧斷除因果，果報消盡，都是數滅。怎麼知道的呢？就像《成實論》所說，見道所斷的，是指示相慢（示相慢：指在證悟真理時產生的我慢）以及由此產生的其他法。修道所斷的法，是不示相慢以及由此產生的其他法。示相我慢，是見諦之惑（見諦之惑：指在見道時產生的煩惱），執著于建立我相，並且自我抬高，叫做示相慢。三塗（三塗：指地獄、餓鬼、畜生三惡道）的業果，是由此產生的其他法。不示相慢，是修道之惑，不能推求真理，叫做不示相。在昏昧的心中，依仗我而欺凌他人，叫做我慢。人天（人天：指人道和天道）的業果，是由此產生的其他法。這些都是見道和修道所斷除的。所以那些斷除的地方，就是數滅。因為是數滅，所以在成實宗中，因盡叫做有餘涅槃（有餘涅槃：指雖然解脫了煩惱，但身體還在的涅槃）。果報消亡。
【English Translation】 English version: External realms have two types of conditioned bondage. The first is conditioned bondage to the truths of suffering and its origin (苦集諦理: duhkha-samudaya satya, the truths of suffering and its origin, two of the Four Noble Truths), which is interrupted during the Path of Seeing (見道: darshana-marga, the first stage of Buddhist practice, referring to the initial realization of truth). The second is conditioned bondage to the aggregates, realms, and sense bases (陰界入事: skandha-ayatana-dhatu, referring to the basic elements constituting individual existence, namely the five aggregates, twelve sense bases, and eighteen realms), which is interrupted during the Path of Cultivation (修道: bhavana-marga, the second stage of Buddhist practice, referring to the elimination of afflictions through practice). The retribution body (報身: sambhogakaya, one of the three bodies of the Buddha, referring to the body of fruition obtained through practice) of an Arhat (羅漢: Arhat, a saint who has attained a certain level of Buddhist practice) is included within the phenomena of aggregates, realms, and sense bases. During the Path of Cultivation, only the meaning of conditioned bondage on the retribution is severed, not the retribution body itself. How can this be considered the exhaustion of retribution and Nirvana without remainder (報盡無餘涅槃: nirupadhisesa-nirvana, referring to complete liberation, with no remaining retribution)? Moreover, when a sage severs conditioned bondage, the retribution of the body has not yet ended. After this person, either after ten years or after a hundred years, after fully repaying all karmic causes, the retribution body finally perishes. How can the place where the previous conditioned bondage disappeared be considered the Nirvana where the body perishes later? This is difficult to understand. Furthermore, afflictions not only bind one's own retribution body but also bind the bodies of others and external realms such as mountains, rivers, and land. If severing the conditioned bondage of one's own retribution body is included in Nirvana without remainder, then severing the bondage of others' bodies should be the Nirvana without remainder of others. But that is not the Nirvana without remainder of others; this is the same as that. Why selectively consider the place where the conditioned bondage of one's own retribution is exhausted as Nirvana without remainder alone? According to this reasoning, it can be determined that the exhaustion of cause and retribution as described by the Sarvastivadins (毗曇宗: Sarvastivada, one of the Buddhist schools, mainly studying Abhidharma treatises) is not cessation through wisdom (數滅: pratisankhya-nirodha, a Buddhist term referring to the cessation of afflictions through wisdom, preventing them from arising again). Question: If the exhaustion of retribution is not cessation through wisdom, why does the treatise say that all retributions are severed by the Path of Cultivation? This is severing the meaning of conditioned bondage on the retribution and the afflictions that cause rebirth (潤生之惑: bhavagraha, referring to the afflictions that lead to reincarnation), not severing the retribution body itself. This is what the Sarvastivadins believe. The view of the Satyasiddhi School (成實宗: Satyasiddhi School, one of the Buddhist schools, mainly studying the Satyasiddhi Shastra) is that all retributions, as long as the cause and effect are severed through non-outflow wisdom, and the retribution is exhausted, are cessation through wisdom. How is this known? As the Satyasiddhi Shastra says, what is severed by the Path of Seeing refers to the pride of showing characteristics (示相慢: lakshana-mana, referring to the pride arising when realizing the truth) and other dharmas arising from it. The dharmas severed by the Path of Cultivation are the non-pride of showing characteristics and other dharmas arising from it. The pride of showing characteristics is the affliction of seeing the truth (見諦之惑: darshana-heya, referring to the afflictions arising during the Path of Seeing), clinging to establishing the characteristic of self and exalting oneself, called the pride of showing characteristics. The karmic consequences of the three evil realms (三塗: tri-apaya, referring to the three evil realms of hell, hungry ghosts, and animals) are the other dharmas arising from it. The non-pride of showing characteristics is the affliction of the Path of Cultivation; being unable to seek the truth is called non-showing characteristics. Relying on oneself and bullying others in a dark mind is called pride. The karmic consequences of humans and gods (人天: manusya-deva, referring to the realms of humans and gods) are the other dharmas arising from it. These are all severed by the Path of Seeing and the Path of Cultivation. Therefore, those places of severance are cessation through wisdom. Because it is cessation through wisdom, in the Satyasiddhi School, the exhaustion of cause is called Nirvana with remainder (有餘涅槃: sopadhisesa-nirvana, referring to Nirvana where afflictions are liberated but the body remains). The retribution perishes.
名為無餘涅槃。此義如后涅槃章中具廣辨釋。問曰。羅漢現報盡處。是數滅不。釋言。不定。以邊際智促報盡者。是其數滅。余死則非。成實如是。大乘法中。義同成實。除因報盡。悉是數滅。又大乘說。煩惱業苦。皆是妄想。可斷滅故。約對如是(此一門竟)。
次約有漏無漏分別。依如毗曇。有漏盡處。有是有非。為其無礙解脫滅者。是其數滅。不為無礙解脫滅者。非是數滅。無漏盡處。定非數滅。故彼論言。一切聖道。非數滅處。以何義故。非道果攝。論自釋言。為餘事故。斷諸煩惱。不為非數。故非道果。何者餘事。所謂數滅。成實法中。有漏盡處。有是有非。為無漏智所斷滅者。是其數滅。余非數滅。無漏盡處。有是有非。道力滅者。是其數滅。余非數滅。以無漏盡是數滅。故成實宣說。斷滅空心為滅諦矣。又彼宣說。空心二滅。一滅定暫滅。二無餘永滅。故知無漏亦有數滅。大乘所說。義同成實。故楞伽云。妄想爾炎慧彼滅我涅槃。亦云。斷除三十七品所行。方得稱為畢竟涅槃(此二門竟)。
次約治論。治有二種。一有漏等智。二無漏聖智。依如毗曇。等智所斷。有是有非。若依八禪攀上斷下。及修道時所斷之壅。是其數滅增上忍時能令見惑永更不生。是非數滅。如是一切。后當廣辨。無
【現代漢語翻譯】 現代漢語譯本：被稱為無餘涅槃（nirvana）。這個意義在後面的《涅槃章》中有詳細的解釋。有人問：『阿羅漢（arhat）的現世報應結束時，是數滅（nirodha-samāpatti）嗎？』回答說：『不一定。如果憑藉邊際智加速報應結束，那就是數滅；如果是自然死亡，就不是數滅。』《成實論》是這樣說的。大乘佛法中，意義與《成實論》相同，除了因果報應結束，其餘都是數滅。而且大乘認為，煩惱、業、苦都是虛妄的，可以斷滅，從這個角度來說是這樣的（這一門結束）。 其次，從有漏和無漏的角度來區分。根據《毗曇論》，有漏的盡頭，有的是數滅，有的不是。如果是爲了無礙解脫而滅的，那就是數滅；如果不是爲了無礙解脫而滅的，就不是數滅。無漏的盡頭，一定不是數滅。所以《毗曇論》說：『一切聖道，都不是數滅之處。』因為什麼原因呢？不是道果所攝。論中自己解釋說：『爲了其他原因，斷除各種煩惱，不是爲了非數滅，所以不是道果。』什麼是其他原因呢？就是數滅。《成實論》中，有漏的盡頭，有的是數滅，有的不是。被無漏智所斷滅的，是數滅；其餘的不是數滅。無漏的盡頭，有的是數滅，有的不是。被道力所滅的，是數滅；其餘的不是數滅。因為無漏的盡頭是數滅，所以《成實論》宣說，斷滅空心就是滅諦。而且《成實論》宣說，空心的兩種滅，一種是滅定暫滅，一種是無餘永滅。所以知道無漏也有數滅。大乘所說的，意義與《成實論》相同。所以《楞伽經》說：『妄想的火焰，智慧熄滅，那就是我的涅槃。』也說：『斷除三十七道品所行，才能稱為畢竟涅槃。』（這兩門結束）。 其次，從對治的角度來說。對治有兩種，一種是有漏等智，一種是無漏聖智。根據《毗曇論》，等智所斷的，有的是數滅，有的不是。如果依靠八禪攀上斷下，以及修道時所斷的障礙，那就是數滅。增上忍時能令見惑永遠不再生起，就不是數滅。像這樣的一切，後面會詳細解釋。無漏
【English Translation】 English version: It is called Nirupadhisesa-nirvana (無餘涅槃). This meaning is explained in detail in the Nirvana Chapter later. Question: 'When the present retribution of an Arhat (阿羅漢) ends, is it Nirodha-samāpatti (數滅)?' Answer: 'Not necessarily. If the end of retribution is accelerated by marginal wisdom, then it is Nirodha-samāpatti; if it is natural death, then it is not.' This is what the Tattvasiddhi Śāstra (成實論) says. In Mahayana Buddhism, the meaning is the same as in the Tattvasiddhi Śāstra, except that the end of cause and effect retribution, all the rest are Nirodha-samāpatti. Moreover, Mahayana believes that afflictions, karma, and suffering are all illusions and can be extinguished, so it is like this from this perspective (this section ends). Secondly, distinguish from the perspective of contaminated and uncontaminated. According to the Abhidharma (毗曇論), the end of the contaminated, some are Nirodha-samāpatti, some are not. If it is extinguished for unobstructed liberation, then it is Nirodha-samāpatti; if it is not extinguished for unobstructed liberation, then it is not Nirodha-samāpatti. The end of the uncontaminated is definitely not Nirodha-samāpatti. Therefore, the Abhidharma says: 'All noble paths are not places of Nirodha-samāpatti.' For what reason? It is not included in the fruit of the path. The treatise itself explains: 'For other reasons, various afflictions are eliminated, not for non-Nirodha-samāpatti, so it is not the fruit of the path.' What are the other reasons? That is Nirodha-samāpatti. In the Tattvasiddhi Śāstra (成實論), the end of the contaminated, some are Nirodha-samāpatti, some are not. What is extinguished by uncontaminated wisdom is Nirodha-samāpatti; the rest are not Nirodha-samāpatti. The end of the uncontaminated, some are Nirodha-samāpatti, some are not. What is extinguished by the power of the path is Nirodha-samāpatti; the rest are not Nirodha-samāpatti. Because the end of the uncontaminated is Nirodha-samāpatti, the Tattvasiddhi Śāstra proclaims that the extinction of the empty mind is the cessation of suffering. Moreover, the Tattvasiddhi Śāstra proclaims that there are two kinds of extinction of the empty mind, one is temporary extinction in cessation, and the other is permanent extinction without remainder. Therefore, it is known that the uncontaminated also has Nirodha-samāpatti. What Mahayana says is the same in meaning as the Tattvasiddhi Śāstra. Therefore, the Lankavatara Sutra (楞伽經) says: 'The flame of delusion, wisdom extinguished, that is my Nirvana.' It also says: 'Eliminating the practice of the thirty-seven factors of enlightenment is called ultimate Nirvana.' (These two sections end). Thirdly, from the perspective of treatment. There are two kinds of treatment, one is contaminated equal wisdom, and the other is uncontaminated noble wisdom. According to the Abhidharma (毗曇論), what is eliminated by equal wisdom, some are Nirodha-samāpatti, some are not. If relying on the eight dhyanas to climb up and cut down, and the obstacles eliminated during cultivation, then it is Nirodha-samāpatti. When the superior forbearance can make the view-delusions never arise again, it is not Nirodha-samāpatti. All of this will be explained in detail later. Uncontaminated
漏所斷。亦有是非。所斷一切煩惱業思。是其數滅。不退之人在修道中。無礙道時令所斷惑永更不生。是非數滅退轉之人。在修道中。至後轉根。到不動時。令先所斷修道煩惱永更不生。亦非數滅。如是一切。此義如彼毗婆沙說。問曰。無漏轉根之時。所斷一切障根無知。是數滅不。釋言。非是。問曰。毗曇宣說。學人轉根之時。用一無礙一解脫道。以結未盡求盡求利猛。求利猛故。無學轉根。用九無礙九解脫道。以其結盡求利世貰。故此等既用無礙解脫斷障無知。何故所斷不名數滅。釋言。數滅滅相違法。非相違者。雖舍不滅。彼轉根時所舍無知。是無漏法。與后所得利根無漏。同類相生。是自分因相資之功。在於利中。為是不滅。又復鈍慧照境之功。治障之能。利中兼有。非全別異。故非數滅。如證果時舍向無漏不名數滅。此亦如之。問曰。人說。微細無明在於根中。說之以為障根無知。斷此無知。應名數滅。何故非乎。釋言。若有微細無明。在於根中說為障者。轉根之時。應舍無明不捨無漏。轉根之時。唯舍無漏。不言更有無明可舍。明知。此中無別無明。但鈍無漏。不同利知。名曰無知。以鈍妨利。說之為障。體是無漏。是故離之不名數滅。非數滅故。毗婆沙云。非數滅多。滅漏無漏數滅是狹。唯滅有漏。問
【現代漢語翻譯】 現代漢語譯本： 關於斷除（漏所斷）的問題，也存在『是』與『非』的討論。所謂斷除，指的是斷除一切煩惱、業和思。這是一種『數滅』（Samkhya-nirodha，擇滅），即通過智慧力量斷滅煩惱。不退轉的修行者在修道過程中，于無礙道（anantarya-marga）時，使得所斷的迷惑永遠不再生起。這是一種『是』的數滅。而退轉的修行者，在修道過程中，直到後來轉變根器，到達不動地（acalabhumi）時，才使得先前所斷的修道煩惱永遠不再生起。這並非『是』數滅。所有這些，其含義如同《大毗婆沙論》（Abhidharma-mahavibhasa-sastra）中所說。 有人問：在無漏轉根（anāsrava-indriya-parivrtti）的時候，所斷除的一切障礙根的無知（indriya-ajnana），是數滅嗎？回答說：不是。 又有人問：《阿毗達磨》（Abhidharma）中宣說，有學（saiksa）在轉根的時候，使用一個無礙道和一個解脫道（vimukti-marga），因為他的煩惱結縛尚未斷盡，所以他努力尋求斷盡，並猛烈地追求殊勝的智慧。而無學（asiksa）在轉根的時候，使用九個無礙道和九個解脫道，因為他的煩惱結縛已經斷盡，他所追求的是殊勝的世俗智慧。既然這些人都是使用無礙道和解脫道來斷除障礙根的無知，為什麼所斷除的無知不稱為數滅呢？ 回答說：數滅的『滅』的相狀是相互違背的。如果不是相互違背的，即使捨棄了也不會滅盡。那些轉根的時候所捨棄的無知，是無漏法（anasrava-dharma），與後來所獲得的殊勝根器的無漏法，是同類相生的關係，是自身因緣相互資助的功用，存在於殊勝的根器之中，所以不會滅盡。而且，遲鈍的智慧照見境界的功用，以及對治障礙的能力，在殊勝的根器中也兼而有之，並非完全不同，所以不是數滅。如同證得果位的時候，捨棄趨向果位的無漏法，不稱為數滅一樣，這裡也是如此。 有人問：有人說，微細的無明（avidya）存在於根器之中，並稱之為障礙根的無知。斷除這種無知，應該稱為數滅，為什麼不是呢？ 回答說：如果存在微細的無明，存在於根器之中，並稱之為障礙的話，那麼在轉根的時候，應該捨棄無明，而不是捨棄無漏。但是，在轉根的時候，只是捨棄無漏，並沒有說還有無明可以捨棄。這清楚地表明，這裡沒有另外的無明，只是遲鈍的無漏，不同於殊勝的智慧，所以稱之為無知。因為遲鈍妨礙了殊勝，所以說它是障礙。但它的本體是無漏，因此，捨棄它不稱為數滅。因為不是數滅，所以《毗婆沙論》說，非數滅是多的，數滅（包括有漏和無漏）是狹隘的，只滅有漏。 又有人問：
【English Translation】 English version: Regarding what is severed (lou suo duan), there are also discussions of 'is' and 'is not.' What is meant by severance is the severance of all afflictions, karma, and thoughts. This is a 'Samkhya-nirodha' (擇滅, selective cessation), which is the eradication of afflictions through the power of wisdom. A non-retrogressing practitioner, during the path of cultivation, at the moment of the unobstructed path (anantarya-marga), causes the severed delusions to never arise again. This is an 'is' Samkhya-nirodha. However, a retrogressing practitioner, during the path of cultivation, until later transforming their faculties and reaching the immovable stage (acalabhumi), only then causes the previously severed afflictions of cultivation to never arise again. This is not an 'is' Samkhya-nirodha. All of this, its meaning is as explained in the Abhidharma-mahavibhasa-sastra (大毗婆沙論). Someone asks: At the time of anāsrava-indriya-parivrtti (無漏轉根, non-outflow faculty transformation), is the ignorance (indriya-ajnana) that obstructs the faculties, which is severed, a Samkhya-nirodha? The answer is: It is not. Someone further asks: The Abhidharma (阿毗達磨) states that when a saiksa (有學, learner) transforms their faculties, they use one unobstructed path and one liberation path (vimukti-marga), because their bonds of affliction have not yet been completely severed, so they strive to sever them completely and vigorously pursue superior wisdom. However, when an asiksa (無學, non-learner) transforms their faculties, they use nine unobstructed paths and nine liberation paths, because their bonds of affliction have already been completely severed, and what they pursue is superior worldly wisdom. Since these individuals all use unobstructed paths and liberation paths to sever the ignorance that obstructs the faculties, why is the severed ignorance not called Samkhya-nirodha? The answer is: The characteristic of 'cessation' in Samkhya-nirodha is contradictory. If it is not contradictory, even if it is relinquished, it will not be completely extinguished. The ignorance relinquished at the time of faculty transformation is an anasrava-dharma (無漏法, non-outflow dharma), and it has a relationship of mutual generation with the non-outflow dharma of the superior faculties obtained later. It is the function of self-causal conditions mutually assisting each other, existing within the superior faculties, so it will not be extinguished. Moreover, the function of dull wisdom illuminating objects, as well as the ability to counteract obstacles, are also inherent in the superior faculties, and are not completely different, so it is not Samkhya-nirodha. Just as when attaining the fruit, relinquishing the non-outflow dharma that leads to the fruit is not called Samkhya-nirodha, it is the same here. Someone asks: Some say that subtle avidya (無明, ignorance) exists within the faculties and is called the ignorance that obstructs the faculties. Severing this ignorance should be called Samkhya-nirodha, why is it not? The answer is: If there is subtle avidya existing within the faculties and called an obstruction, then at the time of faculty transformation, one should relinquish avidya, not relinquish non-outflow. However, at the time of faculty transformation, one only relinquishes non-outflow, and it is not said that there is any avidya to relinquish. This clearly shows that there is no separate avidya here, only dull non-outflow, which is different from superior wisdom, so it is called ignorance. Because dullness hinders superiority, it is said to be an obstruction. But its essence is non-outflow, therefore, relinquishing it is not called Samkhya-nirodha. Because it is not Samkhya-nirodha, the Vibhasa says that non-Samkhya-nirodha is numerous, and Samkhya-nirodha (including outflow and non-outflow) is narrow, only extinguishing outflow. Someone asks:
曰。轉根既非數滅。何用無礙解脫道乎。釋言。轉時必觀諦理。始觀之心。與鈍得俱。于彼諦境。未得深明。未得決了。說為無礙。終時方得於境決了。說為解脫。與斷結同。故約斷結說為無礙。說為解脫。而其所無非是數滅。毗曇如是。成實法中。有漏智斷。皆非數滅。有漏唯伏。不能斷故。無漏智斷。方名斷滅。大乘法中。須有分別。若說世俗八禪等智以為有漏。彼但伏結。非是數滅。無漏永斷。方是數滅。故地持云。若以世俗滅諸煩惱。彼非究竟。非解脫果。涅槃亦云。先以定動。后以智拔。若得涅槃不捨世間。證空隨有。名為有漏亦能永滅。依實慧起故能永滅。彼何所滅。著有之見迷空之闇。空觀滅之。著空之執迷有無明。有智慧滅。約治如是(此三門竟)。
次約時論。時謂三世。約此三時以辨數滅。依如毗曇。煩惱業思有其二種。一是正體。二成就。得治有二種。一無礙道。二解脫道。無礙能斷。解脫得滅。亦名證滅。先論其斷。義則不定。若斷前因令不生后。名之為斷。唯斷過去。道邊無惑。故不斷現。當惑未起。未能生后。故不斷當。若遮惑果令其不起。名之為斷。唯斷未來。現有惑得。故不斷現。過去已起。故不斷過。若攝因果。名之為斷。通斷過未。正遮後果。令其不生。名斷未來。后不
生故。過去煩惱因義。不產生。名斷過去。于現在道邊。無惑生后。亦不起前。故不斷現。若斷現得。令不生后。名之為斷。則斷現在。及遮未來。唯斷得能。不斷得體。若斷現得。令其所得過未煩惱不來屬己。名之為斷。通斷三世。斷義如是。若論得滅。在於解脫。義亦不定。約對以論。唯滅過未煩惱因果。不滅現在。現無惑得可以息滅。故不滅現。若望滅體。唯得現滅不得過未。是義云何。過因後果正滅在今。隨而得之。故得現滅現所滅惑。過去未滅。故不得過。非當始滅。故不得當。若遮無惑果。令其不起。名之為滅。唯滅現未不滅過去。是義云何。解脫現時煩惱不生。名滅現在。其所滅惑后不續生。名滅未來。過去煩惱。起之已竟。非道所裁。故不滅過。與涅槃中斷善相似。故彼文言。滅有二種。一現在滅。二障未來。具此二滅名斷善根。斷惑亦爾。若令諸惑因義不成。名之為滅。通滅三世。是義云何。對治現前。令過去惑不能生后。名滅過因。現不起故。后惑不起。無惑生后。名滅現因。后惑不起。無惑生后。名滅來因。與涅槃中斷三世因名斷善根。其義相似。以通滅故。毗婆沙云。數滅是多。通滅三世。非數滅少。唯滅未來。問曰。毗曇解脫無惑名得滅者。無礙道時。亦無煩惱。以何義故不名得滅。釋言
【現代漢語翻譯】 現代漢語譯本 因為有『生』的緣故。（『生』指煩惱的產生。）過去的煩惱是產生原因的意義，不產生，就叫做斷過去。在現在的修道過程中，沒有迷惑產生在後，也不會引發之前的迷惑，所以不斷現在。如果斷了現在的『得』（指獲得解脫），使得未來的煩惱不再產生，這叫做『斷』，那麼就是斷了現在，並且遮斷了未來。只有『斷得』才能做到，而不是『斷得體』（指斷除煩惱的本體）。如果斷了現在的『得』，使得已經獲得的過去和未來的煩惱不再屬於自己，這叫做『斷』，貫通斷除三世的煩惱。斷的意義就是這樣。如果討論『得滅』，在於解脫，意義也不確定。相對而言，只是滅除過去和未來的煩惱因果，不滅除現在的煩惱。現在沒有迷惑可以獲得，從而可以息滅，所以不滅除現在。如果期望滅除本體，只有獲得現在的滅，而不能獲得過去和未來的滅。這是什麼道理呢？過去的因，未來的果，正在現在滅除，隨著（修道）而獲得它，所以獲得現在的滅，現在所滅的迷惑。過去的迷惑沒有滅除，所以不能獲得過去（的滅）。不是將要開始滅除，所以不能獲得未來（的滅）。如果遮止沒有迷惑的果，使得它不產生，這叫做『滅』，只是滅除現在和未來，不滅除過去。這是什麼道理呢？解脫現在的時候，煩惱不產生，叫做滅除現在。所滅除的迷惑，之後不再繼續產生，叫做滅除未來。過去的煩惱，產生已經結束，不是修道所能裁決的，所以不滅除過去。這與涅槃中『斷善』相似，所以那段經文說，滅有兩種，一是現在滅，二是障礙未來。具備這兩種滅，叫做斷善根。斷除迷惑也是這樣。如果使得諸惑產生的原因不再成立，叫做『滅』，貫通滅除三世的煩惱。這是什麼道理呢？對治現在，使得過去的迷惑不能產生未來的果，叫做滅除過去的原因。現在不產生，所以未來的迷惑不產生。沒有迷惑產生在後，叫做滅除現在的原因。未來的迷惑不產生，沒有迷惑產生在後，叫做滅除未來的原因。這與涅槃中『斷三世因』，叫做斷善根，意義相似。因為貫通滅除的緣故。《毗婆沙論》說，數滅（Samkhya-nirodha）是多的，貫通滅除三世。非數滅（Asamkhya-nirodha）是少的，只是滅除未來。問：毗曇（Abhidharma）解釋解脫為沒有迷惑，叫做『得滅』，那麼在無礙道（Anantarya-marga）的時候，也沒有煩惱，因為什麼緣故不叫做『得滅』？解釋說：
【English Translation】 English version It is because of 'birth' (referring to the arising of afflictions). Past afflictions are the meaning of the cause of arising. Not arising is called cutting off the past. In the present path of practice, no delusion arises later, nor does it trigger previous delusions, so it does not cut off the present. If one cuts off the present 'attainment' (referring to obtaining liberation), so that future afflictions no longer arise, this is called 'cutting off', then it is cutting off the present and blocking the future. Only 'attaining cutting off' can do this, not 'cutting off the substance of attainment' (referring to cutting off the essence of afflictions). If one cuts off the present 'attainment', so that the past and future afflictions already obtained no longer belong to oneself, this is called 'cutting off', which universally cuts off the afflictions of the three times. The meaning of cutting off is like this. If we discuss 'attaining cessation', it lies in liberation, and the meaning is also uncertain. Relatively speaking, it only extinguishes the cause and effect of past and future afflictions, and does not extinguish present afflictions. There is no delusion in the present that can be attained and thus extinguished, so it does not extinguish the present. If one hopes to extinguish the substance, only the present extinction can be attained, and the past and future cannot be attained. What is the reason for this? The past cause and the future effect are being extinguished in the present. By following (the path of practice), one attains it, so one attains the present extinction, the delusion extinguished in the present. Past delusions have not been extinguished, so one cannot attain the past (extinction). It is not about to begin to be extinguished, so one cannot attain the future (extinction). If one prevents the fruit of no delusion from arising, this is called 'extinction', which only extinguishes the present and the future, and does not extinguish the past. What is the reason for this? When one is liberated in the present, afflictions do not arise, which is called extinguishing the present. The delusions that have been extinguished no longer continue to arise, which is called extinguishing the future. Past afflictions have already finished arising and cannot be judged by the path, so they are not extinguished in the past. This is similar to 'cutting off good' in Nirvana, so that passage says that there are two kinds of extinction: one is present extinction, and the other is obstructing the future. Having these two kinds of extinction is called cutting off the root of goodness. Cutting off delusions is also like this. If the cause of the arising of all delusions is no longer established, it is called 'extinction', which universally extinguishes the afflictions of the three times. What is the reason for this? Counteracting the present makes past delusions unable to produce future results, which is called extinguishing the past cause. Because the present does not arise, future delusions do not arise. No delusion arises later, which is called extinguishing the present cause. Future delusions do not arise, and no delusion arises later, which is called extinguishing the future cause. This is similar to 'cutting off the causes of the three times' in Nirvana, which is called cutting off the root of goodness. Because it universally extinguishes. The Vibhasa says that Samkhya-nirodha (數滅) is more, universally extinguishing the three times. Asamkhya-nirodha (非數滅) is less, only extinguishing the future. Question: The Abhidharma (毗曇) explains liberation as the absence of delusion, which is called 'attaining extinction', then at the time of the Anantarya-marga (無礙道), there are also no afflictions, so why is it not called 'attaining extinction'? The explanation is:
。有以。無礙道時。于其自品所未斷惑。是未起無故不得滅。惑雖不行。其得在故。于其自品所斷煩惱。是不行無。非得斷無。故不得滅。若不退人。無礙道時。令所斷惑永更不生。是非數滅。非滅諦收。故不得滅。問曰。無礙令所斷惑永更不生。彼惑家得。何故不滅。無礙力微。不能滅故。問曰。無礙令所斷惑后更不生。非數滅者后更不生。便無所得。以何義故能得不滅。釋言。未來所得雖滅。過因仍在生后細惑。得隨彼因。故在不滅。煩惱斷滅。其義既然。業思同爾。毗曇如是。成實法中。但斷煩惱業苦之體。不說斷得。設言得者。彼名行人。成就彼法。名為得矣。斷滅煩惱。與毗曇同。斷業亦爾。生死苦報。或滅現在。令后不續。謂邊際智強抑令滅。或滅未來。由斷現因。令后不生。大乘法中。粗起結業。斷滅同前。若論同體自性無明。唯斷現在。令后不續。更無餘義。相狀如何。以同體智順真力故。能令即體自性無明更不生后。名之為斷。此性無明。滅在解脫。得之方法與上義同(此四門竟)。
次就位論。位別有五。一外凡位。小乘法中念處已前。二內凡位。小乘法中𤏙頂已上。大乘法中習種已上。三見道位。四修道位。五無學道。依如毗曇。義別有三。一者斷處。二者得處。三者成處。若論斷處。
唯在外凡見道修道。外凡位中。依世俗禪。六行斷結。見諦位中。斷見諦惑。修道位中。斷修道惑。內凡位中。雖學觀諦。但伏現起不能永斷。為是不論。無學惑盡無可斷除。是以不論。問曰。無學修九無礙九解脫道。斷己所有障根無知。云何不斷。障根盡處。非數滅故。所以不說。若論得處。在於外凡見修無學。外凡見修。斷隨得。無學之位。于彼因中一切所斷。一時頓得。合為果體。內凡一位。全無所得。若論成處。五位皆成。外凡所斷。內凡亦成。見修無學。成之可知。成實法中。義別有二。一斷得處。二成就處。斷得處者。在於內凡見修二道。內凡位中。𤏙等四心。漸斷煩惱。故得數滅。聞思二慧。但能伏除。未能永盡。是故所得。非真數滅。故彼論言。從𤏙等來。漸斷煩惱。見滅乃盡。明知。聞思未能永滅。見修二位斷得可知。彼宗之中。世俗八禪。無斷結故。外凡一向無斷無得。無學無斷。義在可知。若論成就。內凡見修及與無學。皆悉成就。外凡不成。大乘法中。善趣已前悉名外凡。于彼外凡善趣位中。隨分之中斷粗。五位亦得其滅。故華嚴經說。賢首中得海印等塵數三昧。八相成佛明。于其中有斷有滅。內凡見修。有斷有滅。無學得滅而無可斷(數滅如是)次辨非數。于中曲有五門分別。一約煩惱業
【現代漢語翻譯】 現代漢語譯本 唯有在外凡位才能見到真理並進行修行。在外凡位中，依靠世俗禪定，通過六行觀來斷除煩惱結縛。在見諦位中，斷除見諦所生的迷惑。在修道位中，斷除修道所生的迷惑。在內凡位中，雖然學習觀照真理，但只能降伏現起的煩惱，不能永遠斷除，因此不作討論。無學位已經斷盡所有迷惑，無可再斷，所以也不作討論。 有人問：『無學位的聖者修習九無礙解脫道，斷除了自身所有的障礙之根——無知，為什麼說他們沒有斷除呢？』因為障礙之根的斷滅並非非數滅（Pratisankhya-nirodha，擇滅），所以不說斷除。如果討論證得的階段，則在於外凡、見道、修道和無學。外凡、見道、修道位斷除煩惱后隨之證得。無學位對於先前（因位）一切應斷的煩惱，一時頓然證得，合成為果體的功德。內凡位則完全沒有證得。 如果討論成就的階段，五位（外凡、內凡、見道、修道、無學）都能成就。外凡所斷除的，內凡也能成就。見道、修道和無學位的成就，可以理解。在《成實論》的觀點中，意義上有兩種區別：一是斷除和證得的階段，二是成就的階段。斷除和證得的階段，在於內凡、見道和修道。內凡位中，煗位（Usnagata，暖位）、頂位（Murdhan，頂位）、忍位（Ksanti，忍位）、世第一位（Laukikagra-dharma，世第一位）這四心，逐漸斷除煩惱，因此證得擇滅。聞慧和思慧只能降伏煩惱，不能永遠斷盡，所以證得的並非真正的擇滅。因此《成實論》說，從煗位等開始，逐漸斷除煩惱，到見道時才斷盡，明確說明了聞慧和思慧不能永遠滅除煩惱。見道和修道位斷除和證得的情況可以理解。在他們的宗派中，世俗八禪不能斷除煩惱結縛，所以外凡位一向沒有斷除和證得。無學位沒有斷除，其中的意義可以理解。如果討論成就，內凡、見道、修道以及無學位，都能成就，外凡位則不能成就。 在大乘佛法中，善趣（Sugati，善趣）之前的都稱為外凡。在外凡的善趣位中，隨其能力斷除粗重的煩惱，五位也能得到相應的滅除。所以《華嚴經》說，賢首菩薩在證得海印三昧等無量三昧時，八相成佛，表明其中有斷除和滅除。內凡、見道、修道位，有斷除和滅除。無學位得到滅除，但無可再斷。（擇滅的情況如上所述）接下來辨析非數滅（Apratisankhya-nirodha，非擇滅），其中大致有五個方面需要分別：一是關於煩惱和業。
【English Translation】 English version Only in the position of outer ordinary beings (外凡, waifan) can one see the truth and practice. In the position of outer ordinary beings, relying on worldly meditation (世俗禪, shisuchan), one breaks the bonds of affliction through the six practices (六行, liuxing). In the position of seeing the truth (見諦位, jiandiwel), one breaks the delusions arising from seeing the truth. In the position of cultivating the path (修道位, xiudaowel), one breaks the delusions arising from cultivating the path. In the position of inner ordinary beings (內凡, neifan), although one studies contemplating the truth, one can only subdue the afflictions that arise, but cannot permanently cut them off, so it is not discussed. The position of no-more-learning (無學位, wuxuewei) has already cut off all delusions, and there is nothing more to cut off, so it is also not discussed. Someone asks: 'The saints in the position of no-more-learning practice the nine unobstructed liberation paths (九無礙解脫道, jiuwuaijietuodao), cutting off all the roots of obstacles—ignorance—that they possess. Why is it said that they have not cut them off?' Because the cessation of the roots of obstacles is not cessation through discrimination (Pratisankhya-nirodha, 擇滅), it is not said to be cut off. If we discuss the stage of attainment, it lies in the outer ordinary beings, seeing the path, cultivating the path, and no-more-learning. The outer ordinary beings, seeing the path, and cultivating the path attain accordingly after cutting off afflictions. The position of no-more-learning suddenly attains all the afflictions that should have been cut off previously (in the causal stage), combining them into the merits of the fruit body. The position of inner ordinary beings has no attainment at all. If we discuss the stage of accomplishment, all five positions (outer ordinary beings, inner ordinary beings, seeing the path, cultivating the path, and no-more-learning) can accomplish. What the outer ordinary beings cut off, the inner ordinary beings can also accomplish. The accomplishment of seeing the path, cultivating the path, and no-more-learning can be understood. In the view of the Tattvasiddhi Shastra (成實論, Chengshi Lun), there are two distinctions in meaning: one is the stage of cutting off and attaining, and the other is the stage of accomplishment. The stage of cutting off and attaining lies in the inner ordinary beings, seeing the path, and cultivating the path. In the position of inner ordinary beings, the four minds of warmth (Usnagata, 煗位), peak (Murdhan, 頂位), forbearance (Ksanti, 忍位), and the highest worldly dharma (Laukikagra-dharma, 世第一位) gradually cut off afflictions, thus attaining cessation through discrimination. The wisdom of hearing and thinking can only subdue afflictions, but cannot permanently cut them off, so what is attained is not true cessation through discrimination. Therefore, the Tattvasiddhi Shastra says that from the position of warmth and so on, afflictions are gradually cut off, and they are completely cut off when seeing the path, clearly stating that the wisdom of hearing and thinking cannot permanently extinguish afflictions. The situation of cutting off and attaining in the positions of seeing the path and cultivating the path can be understood. In their sect, the eight worldly meditations (世俗八禪, shishu bazhan) cannot cut off the bonds of affliction, so the position of outer ordinary beings has always had no cutting off and no attainment. The position of no-more-learning has no cutting off, and the meaning therein can be understood. If we discuss accomplishment, the inner ordinary beings, seeing the path, cultivating the path, and no-more-learning can all accomplish, while the position of outer ordinary beings cannot accomplish. In Mahayana Buddhism, everything before the good realms (Sugati, 善趣) is called outer ordinary beings. In the position of good realms of outer ordinary beings, according to their ability, they cut off coarse afflictions, and the five positions can also obtain corresponding cessation. Therefore, the Avatamsaka Sutra (華嚴經, Huayan Jing) says that when the Bodhisattva of the First Rank (賢首, Xianshou) attains countless samadhis such as the Ocean Seal Samadhi (海印三昧, Haiyin Sanmei), he attains Buddhahood in eight aspects (八相成佛, Baxiang Chengfo), indicating that there is cutting off and extinguishing therein. The positions of inner ordinary beings, seeing the path, and cultivating the path have cutting off and extinguishing. The position of no-more-learning obtains extinguishing, but there is nothing more to cut off. (The situation of cessation through discrimination is as described above.) Next, we analyze cessation not through discrimination (Apratisankhya-nirodha, 非擇滅), in which there are roughly five aspects to distinguish: one is regarding afflictions and karma.
苦分別。二約有漏無漏分別。三約內外分別。四約五趣分別。五約三世分別。初約煩惱業苦分別。煩惱之中。除其無礙解脫對治余緣力故。令不生者。是非數滅。業則不定。毗曇法中。染污業思。與煩惱同。自餘一切。皆非數滅。成實大乘。一切諸業等。皆同煩惱。苦報之中。依如毗曇。皆非數滅。成實大乘。與煩惱同(此一門竟)。
次約有漏無漏分別。有漏法中。除其無礙解脫對治余緣力故。令不生者。是非數滅。無漏不定。依如毗曇。一切無漏。應起不起皆非數滅。成實法中。若以道力令無漏滅。是其數滅。如入滅定余緣力故令不生者。是非數滅。大乘法中。緣觀無漏。證實除舍。是其數滅。余非數滅(此二門竟)。
次約內外而為分別。非數無為。通滅內外一切諸法。外草木等。應起不起。是外法滅。眾生內法。應起不起。是內法滅(此三門竟)。
次約五趣而為分別。毗婆沙說。一切凡夫。於五趣中。所有五識。得非數滅。是義云何。隨身所在。餘一切處五塵境界所生五識。永不生故。此處五塵。余處眾生。亦不得緣。故彼五識亦非數滅。問曰。意識何故不論。於一切處所有境界。彼此意識。得互相緣。非不生法。為是不說。于惡道分。已斷離者。得非數滅。何行能斷。論言。或有佈施
【現代漢語翻譯】 現代漢語譯本 苦的分別。二、約有漏無漏分別。三、約內外分別。四、約五趣分別。五、約三世分別。首先，關於煩惱、業、苦的分別。在煩惱之中，除了因為無礙解脫對治以及其他因緣的力量，使得煩惱不再生起的情況，這屬於非數滅（Nirasaṃkhyāta-nirodha，通過因緣條件而達到的滅盡）。業則不確定。在毗曇（Abhidharma）的教法中，染污的業思與煩惱相同，其餘一切業都不是非數滅。成實論（Satya-siddhi Śāstra）和大乘（Mahāyāna）認為，一切諸業等同於煩惱。在苦報之中，依照毗曇的觀點，都不是非數滅。成實論和大乘認為，苦報與煩惱相同（這一門結束）。
其次，關於有漏無漏的分別。在有漏法中，除了因為無礙解脫對治以及其他因緣的力量，使得有漏法不再生起的情況，這屬於非數滅。無漏法不確定。依照毗曇的觀點，一切無漏法，應生起而不生起，都不是非數滅。在成實論的教法中，如果通過道力使得無漏法滅盡，這就是數滅（Saṃkhyāta-nirodha，通過智慧力量而達到的滅盡）。例如進入滅盡定（Nirodha-samāpatti），因為其他因緣的力量使得（心識）不再生起，這屬於非數滅。在大乘的教法中，通過緣觀無漏法，證實並去除捨棄，這就是數滅，其餘的不是非數滅（這二門結束）。
其次，關於內外的分別。非數滅無為法（Asaṃkhyāta-nirodha-asaṃskṛta-dharma）普遍滅盡內外一切諸法。外在的草木等，應生起而不生起，是外法的滅盡。眾生內在的法，應生起而不生起，是內法的滅盡（這三門結束）。
其次，關於五趣（Pañca-gataya，地獄、餓鬼、畜生、人、天）的分別。毗婆沙（Vibhāṣā）說，一切凡夫，在五趣之中，所有的五識（Pañca-vijñāna，眼識、耳識、鼻識、舌識、身識），得到非數滅。這是什麼意思呢？隨著身體所在之處，其餘一切處所的五塵（Pañca-viṣaya，色、聲、香、味、觸）境界所生的五識，永遠不再生起。此處的五塵，其他處的眾生，也不能夠緣取，所以那些五識也不是數滅。問：為什麼意識（Manovijñāna）不討論呢？對於一切處所的所有境界，彼此的意識，能夠互相緣取，不是不生之法，所以沒有說。在惡道的部分，已經斷離的，得到非數滅。什麼行能夠斷離呢？論中說：或者有佈施（Dāna）
【English Translation】 English version The distinctions of suffering. Second, distinctions based on conditioned (with outflows) and unconditioned (without outflows). Third, distinctions based on internal and external. Fourth, distinctions based on the five realms of existence (Pañca-gataya). Fifth, distinctions based on the three times (past, present, future). First, regarding the distinctions of afflictions, karma, and suffering. Among afflictions, except for those that do not arise due to the power of unobstructed liberation, counteractive measures, and other conditions, which is called Nirasaṃkhyāta-nirodha (cessation attained through conditions). Karma is uncertain. In the Abhidharma teachings, defiled karmic thoughts are the same as afflictions, while all other karmas are not Nirasaṃkhyāta-nirodha. The Satyasiddhi Śāstra and Mahāyāna consider all karmas to be the same as afflictions. Among the retributions of suffering, according to the Abhidharma, none are Nirasaṃkhyāta-nirodha. The Satyasiddhi Śāstra and Mahāyāna consider the retributions of suffering to be the same as afflictions (this section ends).
Second, regarding the distinctions of conditioned and unconditioned. Among conditioned dharmas, except for those that do not arise due to the power of unobstructed liberation, counteractive measures, and other conditions, which is called Nirasaṃkhyāta-nirodha. Unconditioned dharmas are uncertain. According to the Abhidharma, all unconditioned dharmas, whether they should arise or not, are not Nirasaṃkhyāta-nirodha. In the Satyasiddhi Śāstra teachings, if unconditioned dharmas are extinguished through the power of the path, this is Saṃkhyāta-nirodha (cessation attained through wisdom). For example, entering Nirodha-samāpatti (cessation attainment), because of the power of other conditions, (consciousness) no longer arises, which is called Nirasaṃkhyāta-nirodha. In the Mahāyāna teachings, through contemplating unconditioned dharmas, verifying and eliminating abandonment, this is Saṃkhyāta-nirodha, while the rest are not Nirasaṃkhyāta-nirodha (these two sections end).
Third, regarding the distinctions of internal and external. Asaṃkhyāta-nirodha-asaṃskṛta-dharma (unconditioned cessation attained without wisdom) universally extinguishes all internal and external dharmas. External grasses and trees, etc., that should arise but do not, are the cessation of external dharmas. The internal dharmas of sentient beings, that should arise but do not, are the cessation of internal dharmas (this three sections end).
Fourth, regarding the distinctions of the five realms of existence (Pañca-gataya). The Vibhāṣā says that all ordinary beings, in the five realms of existence, all the five consciousnesses (Pañca-vijñāna), attain Nirasaṃkhyāta-nirodha. What does this mean? Wherever the body is located, the five consciousnesses arising from the five sense objects (Pañca-viṣaya) in all other places will never arise again. The five sense objects in this place cannot be cognized by sentient beings in other places, so those five consciousnesses are also not Saṃkhyāta-nirodha. Question: Why is Manovijñāna (mind consciousness) not discussed? Regarding all the objects in all places, the consciousnesses of each other can mutually cognize, and it is not a dharma that does not arise, so it is not mentioned. Those who have already severed ties with the evil realms attain Nirasaṃkhyāta-nirodha. What practice can sever these ties? The treatise says: Perhaps there is Dāna (giving)
持戒聞思修不凈觀安般念等。或有修慧修學𤏙等能斷惡道得非數滅。于中得滅前卻不定。若自在者。修前善根即斷惡道。得非數滅。利根不退名自在者。若鈍根者。至忍心時方始得滅。問曰。所斷三惡道分。為當一時得非數滅。為次第得。有人宣說。一時得之。評者不定。若修施戒聞思等善。能斷處得。所未斷處。則不得之。若修達分無漏善根。斷惡道者。於三惡道。一時頓得非數滅矣。人天二道。有能永斷。更不受者。得非數滅。其中前卻。後門更論。約趣如是(此四門竟)。
次約時論時謂三世。非數無為。但滅未來一切諸法。不滅過現一切法也。未來法中有其二種。一者生法。現雖未起。當來必生。二不生法。緣差易奪畢竟不生。當生之法。今雖未生。后必當起。非畢竟滅。是故不得名非數滅。不生之法。畢竟不起。是非數滅。過去之法。當時滅壞。是四相中無常之滅。非非數滅。滅謝已竟。亦非非數。何故如是。起已謝往。是過去有。性成在過非無為。故非非數滅。現在之法。起已未滅。非無為故非非數滅。是故非數。不滅過現。體相如是。
次第三門。明得分齊。虛空外無。非所得法。今廢不論。數非數滅。多約內說。是人所得。今偏辨之。于中曲二。一約煩惱明得分齊。二約報說。就煩惱中
【現代漢語翻譯】 現代漢語譯本 持戒、聽聞佛法、思考佛法、修行佛法（聞思修），以及修習不凈觀（觀察身體不潔凈）、安般念（呼吸念）等等。或者有人修習智慧，學習𤏙（此處原文有誤，應為『盡』，指滅盡煩惱的智慧）等法門，能夠斷除惡道，證得非數滅（通過修行斷除未來煩惱，使之不再生起）。但證得非數滅的時間有先後不定。如果是有自在力的人（指有能力迅速斷除煩惱的人），修習之前的善根，就能立即斷除惡道，證得非數滅。根器銳利、不會退轉的人，稱為有自在力的人。如果是根器遲鈍的人，要到忍位（修行過程中的一個階段）時，才能證得非數滅。問：所斷的三惡道之業，是一次性全部證得非數滅，還是次第證得？有人說，是一次性證得。評判者認為不一定。如果修習佈施、持戒、聽聞佛法、思考佛法等善行，能斷除之處就能證得非數滅，未斷除之處就不能證得。如果修習達到解脫分（指向解脫的修行）的無漏善根，斷除惡道，那麼對於三惡道，就能一次性全部證得非數滅。人道和天道，有能夠永遠斷除，不再受生者，也能證得非數滅。其中證得的先後，在後面的章節再討論。關於趣向（指投生到哪一道），是這樣說的（以上四門討論完畢）。 接下來討論時間。時間分為三世（過去、現在、未來）。非數無為（指不依賴因緣造作的非數滅）只能滅除未來的一切諸法，不能滅除過去和現在的一切法。未來的法有兩種：一種是生法（指未來會產生的法），現在雖然沒有生起，但將來一定會生起；另一種是不生法（指未來不會產生的法），因為因緣的差異而容易被改變或奪走，最終不會產生。當生之法，現在雖然沒有生起，但以後一定會生起，不是畢竟滅，所以不能稱為非數滅。不生之法，畢竟不會生起，這就是非數滅。過去的法，在當時已經滅壞，是四相（生、住、異、滅）中的無常之滅，不是非數滅。滅謝已經完畢，也不是非數滅。為什麼這樣說呢？因為生起后已經謝落過去，是過去的存在，性質已經成為過去，不是無為法，所以不是非數滅。現在的法，生起后還沒有滅，不是無為法，所以不是非數滅。因此，非數滅不滅過去和現在。它的體性和現象是這樣的。 接下來是第三個方面，說明得分的差別。虛空在外，不是所能獲得的法，現在廢棄不討論。數滅和非數滅，大多是就內在來說的，是人所能獲得的，現在著重辨析它。其中分為兩類：一類是就煩惱來說明得分的差別，另一類是就果報來說明。先就煩惱來說。
【English Translation】 English version Practicing precepts, listening to and contemplating the Dharma, cultivating meditation (śīla, śruta, cintā, bhāvanā), contemplating impurity (aśubha-bhāvanā), mindfulness of breathing (ānāpāna-smṛti), etc. Or some cultivate wisdom, learning the cessation (of suffering) and other practices, capable of severing the evil destinies and attaining asaṃkhyāta-nirodha (cessation through wisdom, preventing future arising of afflictions). However, the timing of attaining this cessation is uncertain. If one is self-mastered (possessing the ability to quickly eliminate afflictions), cultivating prior roots of goodness, they immediately sever the evil destinies and attain asaṃkhyāta-nirodha. Those with sharp faculties and non-regressing are called self-mastered. If one has dull faculties, they only attain cessation at the stage of forbearance (kṣānti). Question: Are the divisions of the three evil destinies severed and asaṃkhyāta-nirodha attained all at once, or in sequence? Some proclaim that it is attained all at once. The commentator considers it uncertain. If one cultivates generosity, precepts, listening to and contemplating the Dharma, and other good deeds, cessation is attained where it can be severed, and not attained where it has not been severed. If one cultivates undefiled roots of goodness that lead to liberation, severing the evil destinies, then for the three evil destinies, asaṃkhyāta-nirodha is attained all at once. For the destinies of humans and gods, there are those who can permanently sever them and no longer be reborn there, attaining asaṃkhyāta-nirodha. The timing of this attainment will be discussed in later chapters. Regarding destinations (gati), it is spoken of in this way (the above four topics are concluded). Next, we discuss time. Time is divided into the three times (past, present, future). Asaṃkhyāta-asaṃskṛta (unconditioned cessation through wisdom) only extinguishes all future dharmas, and does not extinguish all past and present dharmas. There are two types of future dharmas: one is dharmas that will arise (those that have not yet arisen but will certainly arise in the future), and the other is dharmas that will not arise (those that will not arise due to changes or loss of conditions). Dharmas that will arise, although not yet arisen, will certainly arise later, and are not ultimately extinguished, therefore they cannot be called asaṃkhyāta-nirodha. Dharmas that will not arise will ultimately not arise, and this is asaṃkhyāta-nirodha. Past dharmas were destroyed at that time, which is the impermanent destruction of the four characteristics (birth, duration, change, destruction), and not asaṃkhyāta-nirodha. The destruction is already complete, and it is also not asaṃkhyāta-nirodha. Why is this so? Because it has arisen and passed away, it is a past existence, and its nature has become past, it is not unconditioned, therefore it is not asaṃkhyāta-nirodha. Present dharmas have arisen but have not yet been destroyed, and are not unconditioned, therefore they are not asaṃkhyāta-nirodha. Therefore, asaṃkhyāta-nirodha does not extinguish the past and present. Its substance and appearance are like this. Next is the third aspect, explaining the distinctions in attainment. Space is external and not a dharma that can be attained, so we will not discuss it now. Cessation through wisdom and cessation through calculation are mostly discussed internally, and are what people can attain, so we will focus on analyzing them now. Among them, there are two categories: one is explaining the distinctions in attainment in terms of afflictions, and the other is in terms of karmic retribution. First, we will discuss afflictions.
。初先正辨得之分齊。后論二滅得之先後。分齊如何。依毗婆沙。三界見惑。增上忍時。得非數滅。以增上忍次第無間入見諦道。所有見惑。無重起。故以實細論。上上利根。不出觀者。𤏙心已去。得非數滅。由不出觀趣入聖道不重起。故論中多。就極鈍者說。故言上忍得非數滅。忍中合有三十二重。最後一重。名曰增上。苦忍乃至道比緣心得其數滅。無礙正斷。說為能得。解脫道后。說為正得。問曰。無礙以何義故不能正得。惑得在故。問曰。見惑增上忍時。已非數滅。更有何在復須數滅。釋言。非數但滅當惑。令不重起。不滅前因。故須數滅。又非數滅。但滅惑體。令后不生。不滅其得。故須數滅。問曰。非數已滅惑體。得何所得而須更滅。得前惑因生后。未滅煩惱果故。問曰。向言解脫道后正得數滅。何者是后。如論中說。解脫為首。已后一切無礙解脫無漏心邊。皆有得生。得前無為。名為后矣。故毗婆沙說。無礙道當得數滅。指解脫后一切無漏。以為當耳。見惑如是。次論修惑。欲界修惑粗細九品。始從上上乃至下下。對治之道。有九方便九無礙道九解脫道。始從下下乃至上上。先就初品明得分齊。余類可知。毗婆沙說。于聖人中。有不退法。不起觀者。方便道時。得非數滅。由不出觀。所斷煩惱。永不起故
【現代漢語翻譯】 現代漢語譯本：首先要正確區分『得』（獲得）的類別，然後討論『二滅』（兩種滅除方式）獲得的先後順序。這個區分的標準是什麼呢？根據《毗婆沙論》的觀點，三界（欲界、色界、無色界）的見惑（見道所斷的煩惱），在增上忍（忍位中的最高階段）時，獲得非數滅（通過力量暫時伏住煩惱，不是徹底斷滅）。因為增上忍次第無間地進入見諦道（證悟真理的道路），所有的見惑都不會再次生起。因此，如果從非常精細的角度來說，對於那些根器極其敏利、不需要出觀（從禪定中出來）的修行者來說，在忍心（安忍之心）生起時，就已經獲得了非數滅。因為他們不出觀就趣入聖道，煩惱不會再次生起。所以論中大多是就根器最遲鈍的人來說的，因此說在上忍（忍位中的較高階段）時獲得非數滅。忍中共有三十二重，最後一重叫做增上。苦忍（對苦諦的忍）乃至道比智（對道諦的比智）和緣智（對十二因緣的智慧）才能獲得數滅（通過智慧徹底斷滅煩惱）。無礙道（斷除煩惱的智慧）被認為是『能得』（能夠獲得），解脫道（從煩惱中解脫的智慧）之後，被認為是『正得』（真正獲得）。 有人問：為什麼無礙道不能被認為是『正得』呢？因為煩惱的『得』（獲得）仍然存在。又有人問：見惑在增上忍時，已經獲得了非數滅，為什麼還需要數滅呢？解釋說：非數滅只是滅除目前的煩惱，使其不再重新生起，但並沒有滅除之前的因。所以需要數滅。而且，非數滅只是滅除煩惱的本體，使其以後不再產生，但並沒有滅除『得』（獲得）本身。所以需要數滅。 有人問：非數滅已經滅除了煩惱的本體，那麼『得』（獲得）還能獲得什麼，還需要再次滅除呢？因為之前的煩惱之因會產生後續的煩惱，所以需要滅除未滅的煩惱果。有人問：之前說解脫道之後才能真正獲得數滅，那麼『后』指的是什麼呢？就像論中說的那樣，以解脫道為開始，之後一切無礙解脫和無漏心（沒有煩惱的心）生起時，都有『得』（獲得）產生，獲得之前的無為法（涅槃），這就被稱為『后』了。所以《毗婆沙論》說，無礙道應當獲得數滅，指的是解脫道之後的一切無漏法，這才是『當』（應當）的含義。 見惑的情況是這樣。接下來討論修惑（修道所斷的煩惱）。欲界的修惑分為粗細九品，從上上（最微細）到下下（最粗重）。對治修惑的道有九方便道（準備階段）、九無礙道（斷除煩惱的智慧）和九解脫道（從煩惱中解脫的智慧），順序是從下下到上上。首先就初品（最粗重的一品）來說明獲得的分齊，其餘的品類可以依此類推。《毗婆沙論》說，在聖人中，有不退法（不會退轉的修行者），不起觀（不從禪定中出來）的人，在方便道時，就獲得了非數滅。因為他們不出觀，所斷的煩惱永遠不會再次生起。
【English Translation】 English version: First, we must correctly distinguish the categories of 'attainment' (得, de), and then discuss the order of attainment of the 'two extinctions' (二滅, èr miè - two types of cessation). What is the standard for this distinction? According to the Vibhasa (毗婆沙, Pí pó shā - a commentary on Abhidharma), the delusions of view (見惑, jiàn huò - afflictions eradicated by the path of seeing) in the Three Realms (三界, Sān jiè - Desire Realm, Form Realm, Formless Realm) are subject to non-arithmetic cessation (非數滅, fēi shù miè - temporary suppression of afflictions through force, not complete eradication) at the stage of increasing forbearance (增上忍, zēng shàng rěn - the highest stage of forbearance). Because increasing forbearance enters the path of seeing (見諦道, jiàn dì dào - the path of realizing truth) in an uninterrupted sequence, all delusions of view will not arise again. Therefore, from a very detailed perspective, for practitioners with extremely sharp faculties who do not need to emerge from contemplation (觀, guān - meditation), non-arithmetic cessation is attained when the mind of forbearance (忍心, rěn xīn - mind of patience) arises. Because they enter the holy path without emerging from contemplation, afflictions will not arise again. Therefore, the treatise mostly speaks from the perspective of the most dull-witted individuals, and thus says that non-arithmetic cessation is attained at the stage of higher forbearance (上忍, shàng rěn - a higher stage of forbearance). There are thirty-two levels of forbearance in total, and the last level is called increasing forbearance. The forbearance of suffering (苦忍, kǔ rěn - forbearance towards the truth of suffering) up to the knowledge of analogy regarding the path (道比智, dào bǐ zhì - inferential knowledge of the truth of the path) and the knowledge of conditions (緣智, yuán zhì - knowledge of dependent origination) can attain arithmetic cessation (數滅, shù miè - complete eradication of afflictions through wisdom). The path of non-obstruction (無礙道, wú ài dào - wisdom that cuts off afflictions) is considered 'capable of attainment' (能得, néng dé - capable of attaining), and after the path of liberation (解脫道, jiě tuō dào - wisdom that liberates from afflictions), it is considered 'actual attainment' (正得, zhèng dé - truly attained). Someone asks: Why is the path of non-obstruction not considered 'actual attainment'? Because the 'attainment' (得, de) of afflictions still exists. Someone also asks: The delusions of view have already attained non-arithmetic cessation at the stage of increasing forbearance, so why is arithmetic cessation still needed? The explanation is: Non-arithmetic cessation only extinguishes the current affliction, preventing it from arising again, but it does not extinguish the previous cause. Therefore, arithmetic cessation is needed. Moreover, non-arithmetic cessation only extinguishes the substance of the affliction, preventing it from arising in the future, but it does not extinguish the 'attainment' (得, de) itself. Therefore, arithmetic cessation is needed. Someone asks: Non-arithmetic cessation has already extinguished the substance of the affliction, so what can 'attainment' (得, de) still attain, and why does it need to be extinguished again? Because the previous cause of affliction will produce subsequent afflictions, it is necessary to extinguish the unextinguished result of affliction. Someone asks: It was previously said that actual attainment of arithmetic cessation only occurs after the path of liberation, so what does 'after' refer to? Just as the treatise says, starting with the path of liberation, whenever all unobstructed liberation and undefiled mind (無漏心, wú lòu xīn - mind without afflictions) arise, there is 'attainment' (得, de) produced, attaining the previous unconditioned dharma (無為法, wú wéi fǎ - Nirvana), this is called 'after'. Therefore, the Vibhasa (毗婆沙, Pí pó shā) says that the path of non-obstruction should attain arithmetic cessation, referring to all undefiled dharmas after the path of liberation, this is the meaning of 'should' (當, dāng). Such is the case with delusions of view. Next, we will discuss delusions of cultivation (修惑, xiū huò - afflictions eradicated by the path of cultivation). The delusions of cultivation in the Desire Realm (欲界, yù jiè) are divided into nine grades of coarseness and subtlety, from the highest (most subtle) to the lowest (most coarse). The paths to counteract delusions of cultivation are the nine expedient paths (九方便道, jiǔ fāng biàn dào - preparatory stages), the nine paths of non-obstruction (九無礙道, jiǔ wú ài dào - wisdom that cuts off afflictions), and the nine paths of liberation (九解脫道, jiǔ jiě tuō dào - wisdom that liberates from afflictions), in the order from lowest to highest. First, we will explain the boundaries of attainment for the initial grade (the coarsest grade), and the remaining grades can be inferred accordingly. The Vibhasa (毗婆沙, Pí pó shā) says that among the sages, those who do not regress (不退法, bù tuì fǎ - practitioners who do not backslide) and do not emerge from contemplation (不起觀, bù qǐ guān - do not come out of meditation) attain non-arithmetic cessation at the stage of the expedient path. Because they do not emerge from contemplation, the afflictions that are cut off will never arise again.
。無礙道時。正斷其得。當得數滅。解脫道后正得數滅。若不退人而起觀者。至無礙道得非數滅。數滅如前。若退法人。隨其起觀及不起觀。從方便道至無礙道。一切無有得非數滅。以退法人有重起義。為是不得。數滅如上。初品既然。余品乃至非想煩惱斷得例爾。問曰。退人所斷煩惱。於何時中得非數滅。毗婆沙云。信解脫人。轉為見到時。解脫人轉為不動。爾時得之。聖人身。在欲界斷結得滅。如是身。在色界及無色界。斷上煩惱莫問退人。不出觀者。方便道時。得非數滅。若出觀者。無礙道時。得非數滅。良以諸天無退轉。故數滅似前。無礙正斷。解脫道后得其數滅。分齊如是。次辨先後。毗婆沙中。四句辨之。或有煩惱。先得非數。后得數滅。如上所辨。見諦煩惱。增上忍時。得非數滅。苦忍已去。方得數滅。又修惑中。不退法人不出觀者。方便道時。得非數滅。無礙道後方得數滅。此是初句。或有煩惱。先得數滅。后得非數。如上所辨。有退法人所斷修惑。無礙解脫得數滅。已後轉根時。方得非數。此第二句。或有煩惱。數滅非數滅。一時而得。如上所辨。不退法人有出觀者。無礙道時。得非數滅。當得數滅。理實細求。先得非數。后得數滅。此前兩句。說為一門。又如論說。于彼欲界九品惑中。斷上上品
。此惑相應染污五識。于所緣境。不復更緣。得非數滅。以道治故。亦得數滅。此亦一時。余品同爾。乃至斷除下下品時。此惑相應染污五識。于所緣境。不復更緣。得非數滅。亦得數滅。此時欲界一切善法。及不隱沒無記之法。離緣縛故亦得數滅。斷初禪地上上惑時。彼惑相應染污三識。于所緣境。不復更緣得非數滅。為道所治。亦得數滅。乃至斷除下下惑時。此惑相應染污三識。于所緣境不復更緣。得非數滅。亦得數滅。此時初禪一切善法。及不隱沒無記之法。離緣縛故亦得數滅。二禪已上。五識身無。為是不說。此等皆名數非數滅一時而得。是第三句。或有煩惱。數非數滅。二俱不得。常行者是。此第四句。約對煩惱分齊如是(此一門竟)。
次約報論。五道之報。亦有數滅非數滅義。成實大乘。斷因離果。名為數滅。余緣不受名非數滅。毗曇法中。斷因離果。皆非數滅。斷潤生惑。及離緣縛。名為數滅。分齊如何。三塗之報。依如成實。𤏙心已上。畢竟不受。得非數滅。故彼文言。世上正見者。往來百千世。終不墮惡道。彼名𤏙等為上正見。依毗婆沙。若言利根得自在者。𤏙心已去。得非數滅。若鈍根者。忍心已上。得非數滅。涅槃經云。三惡道報。住忍法時非數緣滅。從鈍言耳。此處定滅。故多言之
【現代漢語翻譯】 現代漢語譯本： 與此迷惑相應的染污五識（眼識、耳識、鼻識、舌識、身識），對於所緣的境界，不再進一步緣取，獲得非數滅（Pratisankhya-nirodha，通過智慧力而達到的滅）。因為通過道（Marga，解脫之道）的對治，也獲得數滅（Asamskrta-dharma，不生不滅的法）。這也是同時發生的。其餘品類也是如此。乃至斷除下下品（最低品級）的煩惱時，與此迷惑相應的染污五識，對於所緣的境界，不再進一步緣取，獲得非數滅，也獲得數滅。此時欲界（Kama-dhatu，眾生對感官享樂有強烈慾望的界）的一切善法，以及不隱沒無記（Avyakrta，非善非惡）之法，因為脫離了緣縛，也獲得數滅。斷除初禪地（Prathama-dhyana，色界的第一禪定）上上品（最高品級）的迷惑時，與那些迷惑相應的染污三識（意識、末那識、阿賴耶識），對於所緣的境界，不再進一步緣取，獲得非數滅，因為被道所對治，也獲得數滅。乃至斷除下下品迷惑時，與此迷惑相應的染污三識，對於所緣的境界不再進一步緣取，獲得非數滅，也獲得數滅。此時初禪的一切善法，以及不隱沒無記之法，因為脫離了緣縛，也獲得數滅。二禪（Dutiya-dhyana，色界的第二禪定）及以上的禪定，沒有五識身，所以這裡不作說明。這些都名為數滅和非數滅同時獲得，這是第三句。或者有煩惱，數滅和非數滅，二者都不能獲得，這是指常行（持續活動）的煩惱。這是第四句。關於針對煩惱的區分是這樣的（這一門結束）。
接下來討論果報。五道（Gati，眾生輪迴的五個主要去處：地獄、餓鬼、畜生、人、天）的果報，也有數滅和非數滅的含義。成實宗（Satyasiddhi School）和大乘（Mahayana）認為，斷除煩惱之因，脫離果報，名為數滅；其餘因緣不再接受果報，名為非數滅。毗曇宗（Abhidharma School）認為，斷除煩惱之因，脫離果報，都不是數滅；斷除能滋潤生命之惑，以及脫離緣縛，名為數滅。區分如何呢？三塗（Tri-gati，三個惡道：地獄、餓鬼、畜生）的果報，依照成實宗的觀點，忍心（Ksanti-citta，安忍之心）以上，畢竟不再接受果報，獲得非數滅。所以他們的經文說：『世上的正見者，往來百千世，終究不會墮入惡道。』他們稱忍等為上正見。依照毗婆沙宗（Vaibhashika School）的觀點，如果說是利根（Sharp faculties）獲得自在的人，忍心以上，獲得非數滅；如果是鈍根（Dull faculties）的人，忍心以上，獲得非數滅。《涅槃經》（Nirvana Sutra）說：『三惡道的果報，住在忍法（Ksanti-dharma，安忍之法）時，非數緣滅。』這是從鈍根的角度來說的。此處是決定性的滅，所以多說了這些。
【English Translation】 English version: The defiled five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) that correspond to this delusion, no longer further cognize the objects they perceive, thus attaining Pratisankhya-nirodha (cessation through the power of wisdom). Because of being treated by the Marga (the path of liberation), they also attain Asamskrta-dharma (unconditioned dharma). This also happens simultaneously. The same applies to other categories. Even when cutting off the lowest grade of afflictions, the defiled five consciousnesses corresponding to this delusion no longer further cognize the objects they perceive, thus attaining Pratisankhya-nirodha, and also attaining Asamskrta-dharma. At this time, all the wholesome dharmas in the Kama-dhatu (the desire realm), as well as the un-obscured, neutral (avyakrta) dharmas, also attain Asamskrta-dharma because they are free from the bonds of conditions. When cutting off the highest grade of afflictions in the first Dhyana (Prathama-dhyana, the first meditative state in the form realm), the defiled three consciousnesses (mind consciousness, manas consciousness, alaya consciousness) corresponding to those afflictions no longer further cognize the objects they perceive, thus attaining Pratisankhya-nirodha, and also attaining Asamskrta-dharma because they are treated by the path. Even when cutting off the lowest grade of afflictions, the defiled three consciousnesses corresponding to this delusion no longer further cognize the objects they perceive, thus attaining Pratisankhya-nirodha, and also attaining Asamskrta-dharma. At this time, all the wholesome dharmas in the first Dhyana, as well as the un-obscured, neutral dharmas, also attain Asamskrta-dharma because they are free from the bonds of conditions. In the second Dhyana (Dutiya-dhyana, the second meditative state in the form realm) and above, there are no five consciousnesses, so they are not discussed here. These are all called the simultaneous attainment of Pratisankhya-nirodha and Asamskrta-dharma; this is the third statement. Or there are afflictions that cannot attain either Pratisankhya-nirodha or Asamskrta-dharma; this refers to afflictions that are constantly active. This is the fourth statement. The distinctions regarding afflictions are as such (this section ends).
Next, let's discuss retribution. The retribution of the five Gati (the five realms of existence: hell, hungry ghosts, animals, humans, and gods) also has the meaning of Pratisankhya-nirodha and Asamskrta-dharma. The Satyasiddhi School and Mahayana believe that cutting off the cause of afflictions and separating from the result is called Asamskrta-dharma; no longer receiving the result of other conditions is called Pratisankhya-nirodha. The Abhidharma School believes that cutting off the cause of afflictions and separating from the result is not Asamskrta-dharma; cutting off the afflictions that nourish life and separating from the bonds of conditions is called Asamskrta-dharma. What are the distinctions? According to the Satyasiddhi School, the retribution of the three evil realms (Tri-gati: hell, hungry ghosts, and animals), above the Ksanti-citta (mind of patience), will definitely no longer receive retribution, thus attaining Pratisankhya-nirodha. Therefore, their scriptures say: 'Those with right view in the world, after traversing hundreds of thousands of lifetimes, will never fall into the evil realms.' They call Ksanti and others the highest right view. According to the Vaibhashika School, if it is said that those with sharp faculties who have attained freedom, above the Ksanti-citta, attain Pratisankhya-nirodha; if they are those with dull faculties, above the Ksanti-citta, attain Pratisankhya-nirodha. The Nirvana Sutra says: 'The retribution of the three evil realms, when abiding in the Ksanti-dharma (dharma of patience), is extinguished by Pratisankhya-nirodha.' This is from the perspective of dull faculties. This is a definitive extinction, so more has been said about it.
。問曰。未來三惡道報。為當一時得非數滅。為目前后。此如前解。若修施戒聞思等善。排滅惡道。滅則先後。若修理觀而斷滅者。滅則一時。于忍心時。修習理觀。堅住不退。一切惡道。無重受義。故令未來無窮惡道頓非數滅。問曰。見惑于忍心中得非數滅。三惡道報。亦于忍中得非數滅。為同一時。為在先後。釋言。先後。是義云何。忍中於彼上下四諦。各十六行。合有三十二重觀行。初重觀時。三惡道報。頓非數滅。無重受故。最後一重。增上忍時。見斷煩惱。頓非數滅。無重起故。問曰。三塗是見惑果。以何義故。果在先滅。惑在後滅。釋言。見惑有其二種。一受生煩惱。潤生三塗。二障道煩惱。染污心起。妨礙聖道。受生過粗。初入忍時。已能不起。故令惡道悉非數滅。障道惑中。細者難離。未至上忍。容使暫起。是故不名得非數滅。增上忍后。次第無間趣入聖道。無重起義。爾時方得非數滅矣。數滅云何。依毗婆沙。苦忍已去得其數滅。此數滅者。斷彼閏生煩惱之得。令報不生。名為數滅又斷報上緣縛之義。亦名數滅。若斷潤生煩惱之得。名數滅者。四法忍心無礙正斷。四法智后得其數滅。若斷緣縛名數滅者。苦集諦下十一遍使。緣縛一切有漏之法。三塗苦報。為之緣縛。苦法忍集法忍。正斷彼得。令彼
【現代漢語翻譯】 現代漢語譯本：問：未來的三惡道（地獄、餓鬼、畜生）的果報，是在同一時間全部消滅，還是非按順序消滅？還是有先後順序？回答：這和之前的解釋一樣。如果修習佈施、持戒、聽聞、思考等善行，來排除消滅惡道，那麼消滅就是有先後順序的。如果修習理觀而斷滅惡道，那麼消滅就是同一時間發生的。在安忍之心生起時，修習理觀，堅定不退，一切惡道就沒有再次承受的道理。所以使得未來無窮的惡道全部頓然非按順序消滅。 問：見惑（錯誤的見解）在安忍心中得到非按順序的消滅，三惡道的果報，也在安忍心中得到非按順序的消滅，是同一時間發生，還是有先後順序？回答：有先後順序。這是什麼意思呢？在安忍心中，對於上下四諦（苦、集、滅、道四聖諦），各有十六行觀行，合起來有三十二重觀行。在最初一重觀行時，三惡道的果報，就頓然非按順序消滅，因為沒有再次承受的緣故。在最後一重，增上忍時，見斷煩惱（通過見道斷除的煩惱），就頓然非按順序消滅，因為沒有再次生起的緣故。 問：三塗（地獄、餓鬼、畜生）是見惑的果報，因為什麼緣故，果報在先消滅，迷惑在後消滅？回答：見惑有兩種，一是受生煩惱，滋潤三塗的產生；二是障道煩惱，染污心識的生起，妨礙聖道的修習。受生煩惱比較粗重，初入安忍時，已經能夠不生起，所以使得惡道全部非按順序消滅。障道煩惱中，細微的難以斷離，未到上忍時，容許暫時生起，所以不稱為得到非按順序的消滅。增上忍之後，次第無間地趣入聖道，沒有再次生起的道理，那時才得到非按順序的消滅。什麼叫做按順序消滅呢？依據《毗婆沙論》，苦忍之後就得到按順序的消滅。這種按順序的消滅，是斷除那些滋潤生死的煩惱的獲得，使果報不生，叫做按順序消滅。又斷除果報上的緣縛的意義，也叫做按順序消滅。如果斷除滋潤生死的煩惱的獲得，叫做按順序消滅，那麼四法忍心無礙地正確斷除，四法智后得到按順序的消滅。如果斷除緣縛叫做按順序消滅，那麼苦集諦下的十一種遍使（普遍存在的煩惱），緣縛一切有漏之法，三塗的苦報，就是被它們緣縛的。苦法忍、集法忍，正確地斷除它們的獲得，使它們
【English Translation】 English version: Question: The retribution of the future three evil realms (hell, hungry ghosts, animals), is it extinguished all at once or non-sequentially? Or is there a sequence? Answer: This is as explained before. If one cultivates good deeds such as giving, precepts, listening, and contemplation to eliminate the evil realms, then the elimination is sequential. If one cultivates rational contemplation and extinguishes the evil realms, then the extinction occurs all at once. When the mind of forbearance arises, cultivating rational contemplation, firmly abiding and not retreating, there is no reason for all evil realms to be experienced again. Therefore, it causes all the infinite evil realms of the future to be suddenly extinguished non-sequentially. Question: The delusions of views (wrong views) are extinguished non-sequentially in the mind of forbearance, and the retribution of the three evil realms is also extinguished non-sequentially in the mind of forbearance. Does this happen at the same time, or is there a sequence? Answer: There is a sequence. What does this mean? In the mind of forbearance, for each of the upper and lower Four Noble Truths (suffering, accumulation, cessation, path), there are sixteen aspects of contemplation, totaling thirty-two levels of contemplation. At the first level of contemplation, the retribution of the three evil realms is suddenly extinguished non-sequentially, because there is no reason to experience it again. At the last level, the increased forbearance, the afflictions severed by seeing (afflictions eliminated through the path of seeing) are suddenly extinguished non-sequentially, because there is no reason for them to arise again. Question: The three woeful paths (hell, hungry ghosts, animals) are the result of the delusions of views. For what reason is the result extinguished first, and the delusion extinguished later? Answer: There are two types of delusions of views: first, afflictions that cause rebirth, which nourish the arising of the three woeful paths; second, afflictions that obstruct the path, which defile the arising of the mind and hinder the cultivation of the holy path. The afflictions that cause rebirth are coarser, and upon initially entering forbearance, they are already unable to arise, so all evil realms are extinguished non-sequentially. Among the afflictions that obstruct the path, the subtle ones are difficult to separate from, and before reaching the highest forbearance, they may temporarily arise, so they are not said to be extinguished non-sequentially. After increased forbearance, one enters the holy path sequentially and without interruption, and there is no reason for them to arise again. At that time, they are extinguished non-sequentially. What is sequential extinction? According to the Vibhasa, sequential extinction is attained after the forbearance of suffering. This sequential extinction is the severing of the attainment of those afflictions that nourish rebirth, causing retribution not to arise, and is called sequential extinction. Also, the meaning of severing the causal bond on retribution is also called sequential extinction. If severing the attainment of afflictions that nourish rebirth is called sequential extinction, then the four minds of forbearance of the Dharma correctly sever without obstruction, and sequential extinction is attained after the four wisdoms of the Dharma. If severing the causal bond is called sequential extinction, then the eleven pervasive tendencies (universally present afflictions) under the Truths of Suffering and Accumulation causally bind all conditioned dharmas, and the suffering retribution of the three woeful paths is causally bound by them. The forbearance of the Dharma of Suffering and the forbearance of the Dharma of Accumulation correctly sever their attainment, causing them to
遍使不來屬己。未來無窮三惡道報。悉脫緣縛。苦集二種法智已后。正得數滅。惡道如是。次論人天。依毗婆沙。得聖之後。欲界人天。各七生分。應是須陀斯陀所受。除是已后。一切人天。未來生死。增上忍后。無重受義。悉非數滅。色無色界一切生處。各一生分。應是那含未來所受。除一生分。未來一切色無色生。增上忍后。無重受義。增上忍時。悉非數滅。欲界人天。各七生分。何處得滅。斷欲界結。有九方便九無礙道九解脫道。從須陀洹向斯陀時。莫問利鈍。有不出觀得斯陀者。于彼最初方便道時。前六生分得非數滅。以不出觀得斯陀果。於此六生無重受。故縱有退者。退果不死。亦無受義。若有出觀得斯陀者。未得已前。容有受身。是故乃至六方便來。一向未得非數緣滅。至第六品無礙道時。得前六生非數緣滅。此無礙后。定得斯陀。無重受。故從斯陀含向那含果。莫問利鈍。有不出觀得那含者。于彼第七方便道時。欲界人天第七生分。得非數滅。以不出觀得那含果。欲界生死。永不受故。縱使退果。不死亦不受之。若有出觀得那含者。未得已前。容使受身。要至第九無礙道時。方得非數。非數如是。數滅云何。若斷潤惑名為數滅。欲界未來無窮生死。九無礙道。分分正斷。九解脫道。得其數滅。不止七生
。若斷緣縛。名為數滅。至第九品無礙道時。正斷緣縛。至第九品解脫道后。欲界未來一切生死。得其數滅。不唯七生。問曰。何故第九無礙獨斷緣縛。前八雖斷未得出離。為是不說。此處出離故論說之。欲界如是。聖人身。在欲界地中。斷初禪結。初禪受身。何處得滅。斷初禪結。亦有九品方便無礙及解脫道。若不退人。以不出觀盡初禪結。于彼最初方便道時。得彼初禪二種生處。各一生分非數緣滅。何者是其初禪二處。梵眾一處。梵輔大梵。共為一處。聖人於此無重生義。是故宣說各一生分。二生已后。增上忍時。已非數滅。是故不論以不出觀斷彼結盡。更不退轉受彼生。故若數出觀盡彼結者。以出觀故。未盡之間。容舍欲身生於彼天。是故乃至九方便來。不得彼生非數緣滅。至彼第九無礙道時。方得彼生非數緣滅。此無礙后。無舍欲身生彼天故。若是退人。隨其出觀及不出觀。斷彼結盡。乃至第九無礙解脫。不得彼生非數緣滅。以退法人雖斷結盡。或容退起生彼天故。非數如是。數滅云何。若斷潤惑名為數滅。彼九無礙。一一能斷初禪地中無窮生死。非止一二。九解脫后。得其數滅。非止滅於二處二生。若斷緣縛名為數滅。至彼第九無礙道時。正斷緣縛。從彼第九解脫已后。于初禪中無窮生死。盡得數滅。非止
【現代漢語翻譯】 現代漢語譯本：如果斷除了緣縛（Pratītyasamutpāda-bandhana，指由因緣和合而產生的束縛），這被稱為數滅（Saṃkhyā-nirodha，通過智慧力量有數量地滅除煩惱）。到了第九品無礙道（Anantarya-mārga，指能無間斷地證入解脫的修行道）時，才真正斷除緣縛。到了第九品解脫道（Vimukti-mārga，指從煩惱中解脫的修行道）之後，欲界（Kāmadhātu，指有情眾生有情慾和物質慾望的生存領域）未來的一切生死，才能得到數滅，不僅僅是七生（指最多七次輪迴）。 問：為什麼第九無礙道才能單獨斷除緣縛，而前八品雖然也斷除，但未能得出離？ 答：不是不說，而是因為此處才真正得出離，所以論中才特別說明。欲界的情況是這樣。聖人身在欲界地中，斷除初禪結（Prathama-dhyāna-saṃyojana，指束縛眾生於初禪天的煩惱）。如果受生於初禪天，那麼初禪的受身（指初禪天的生命體）在哪裡得到滅除呢？斷除初禪結，也有九品方便道（Upāya-mārga，指為達到目的而採取的方便手段）、無礙道和解脫道。 如果不退轉的人，在不出觀（指不離開禪定狀態）的情況下斷盡初禪結，那麼他在最初的方便道時，就能得到初禪天的兩種生處（指梵眾天和梵輔天、大梵天）各自一生的果報，而不是數緣滅（指通過因緣和合而有數量地滅除煩惱）。 哪兩個是初禪天的兩種生處呢？梵眾天（Brahma-pāriṣadya，初禪天之一）是一處，梵輔天（Brahma-purohita，初禪天之一）和大梵天（Mahābrahmā，初禪天之一）合為一處。聖人在這裡沒有重生的可能性，所以說各自一生。在二生之後，增上忍（Adhyādhi-kṣānti，指更加堅定的忍耐力）時，已經不是數滅了，所以不討論。因為不出觀斷盡那些結，就不會再退轉而受生於那些地方。 如果數量出觀（指有數量地離開禪定狀態）斷盡那些結，因為出觀的緣故，在未斷盡之間，可能會捨棄欲界身而生於彼天。所以直到第九方便道，都不能得到彼天的受生，不是數緣滅。到了第九無礙道時，才能得到彼天的受生，不是數緣滅。因為此無礙道后，不會捨棄欲界身而生於彼天。 如果是退轉的人，無論出觀還是不出觀，斷盡那些結，乃至第九無礙解脫道，都不能得到彼天的受生，不是數緣滅。因為退轉的人即使斷盡了結，也可能退轉而生於彼天，所以不是數滅。 非數（Asaṃkhyā，指無法計數）的情況是這樣。數滅又是什麼情況呢？如果斷除潤惑（Sneha-kleśa，指能滋潤生死輪迴的煩惱），這被稱為數滅。那九個無礙道，每一個都能斷除初禪地中無窮的生死，不僅僅是一兩次。九個解脫道之後，才能得到數滅，不僅僅是滅除兩個地方的兩生。 如果斷除緣縛，這被稱為數滅。到了第九無礙道時，才真正斷除緣縛。從第九解脫道之後，于初禪中無窮的生死，都能得到數滅，不僅僅是...
【English Translation】 English version: If one severs the bonds of dependent origination (Pratītyasamutpāda-bandhana, referring to the bondage arising from the combination of causes and conditions), it is called 'number cessation' (Saṃkhyā-nirodha, the elimination of afflictions through the power of wisdom in a quantifiable manner). It is only upon reaching the ninth stage of the unobstructed path (Anantarya-mārga, the path of practice that leads to liberation without interruption) that one truly severs the bonds of dependent origination. After the ninth stage of the path of liberation (Vimukti-mārga, the path of liberation from afflictions), all future births and deaths in the desire realm (Kāmadhātu, the realm of existence where sentient beings have desires for sensual pleasures and material things) can attain number cessation, not just seven lives (referring to a maximum of seven rebirths). Question: Why is it that only the ninth unobstructed path can independently sever the bonds of dependent origination, while the previous eight stages, although also severing them, fail to achieve liberation? Answer: It is not that it is not mentioned, but rather because liberation is truly attained here, hence the treatise specifically explains it. This is the case for the desire realm. When a sage, residing in the desire realm, severs the fetters of the first dhyana (Prathama-dhyāna-saṃyojana, the afflictions that bind beings to the first dhyana heaven), and is reborn in the first dhyana heaven, where does the body of the first dhyana (referring to the life form in the first dhyana heaven) attain cessation? Severing the fetters of the first dhyana also involves the nine stages of the expedient path (Upāya-mārga, the skillful means employed to achieve a goal), the unobstructed path, and the path of liberation. If a non-regressing person exhausts the fetters of the first dhyana without emerging from contemplation (referring to not leaving the state of meditative absorption), then at the very beginning of the expedient path, they will attain one lifetime each in the two places of rebirth in the first dhyana heaven (referring to the Brahma-pāriṣadya heaven and the combined Brahma-purohita and Mahābrahmā heavens), which is not cessation through dependent origination in a quantifiable manner. What are the two places of rebirth in the first dhyana heaven? The Brahma-pāriṣadya heaven (one of the heavens in the first dhyana) is one place, and the Brahma-purohita heaven (one of the heavens in the first dhyana) and the Mahābrahmā heaven (one of the heavens in the first dhyana) together form one place. A sage has no possibility of being reborn there again, hence it is said that each receives one lifetime. After two lifetimes, at the stage of increased forbearance (Adhyādhi-kṣānti, referring to a more steadfast endurance), it is no longer number cessation, so it is not discussed. Because exhausting those fetters without emerging from contemplation, one will not regress and be reborn in those places. If one exhausts those fetters by emerging from contemplation in a quantifiable manner, then because of emerging from contemplation, before they are exhausted, one might abandon the desire realm body and be born in those heavens. Therefore, until the ninth expedient path, one cannot attain rebirth in those heavens, and it is not cessation through dependent origination in a quantifiable manner. It is only upon reaching the ninth unobstructed path that one can attain rebirth in those heavens, and it is not cessation through dependent origination in a quantifiable manner. Because after this unobstructed path, one will not abandon the desire realm body and be born in those heavens. If one is a regressing person, whether emerging from contemplation or not, exhausting those fetters, even up to the ninth unobstructed path of liberation, one cannot attain rebirth in those heavens, and it is not cessation through dependent origination in a quantifiable manner. Because even if a regressing person exhausts the fetters, they might regress and be born in those heavens, so it is not number cessation. This is the case for the unquantifiable (Asaṃkhyā, referring to that which cannot be counted). What is the case for number cessation? If one severs the afflictions of affection (Sneha-kleśa, the afflictions that nourish the cycle of birth and death), it is called number cessation. Each of those nine unobstructed paths can sever the infinite births and deaths in the first dhyana realm, not just once or twice. Only after the nine paths of liberation can one attain number cessation, not just the cessation of two lifetimes in two places. If one severs the bonds of dependent origination, it is called number cessation. It is only upon reaching the ninth unobstructed path that one truly severs the bonds of dependent origination. After the ninth path of liberation, all infinite births and deaths in the first dhyana can attain number cessation, not just...
一二。前八無礙。雖斷緣縛。斷之未盡。未得出離。所以不說。以九品結共縛初禪一切生故。身在欲界。望初禪地得滅。既然。望二禪地至無所有。類皆同爾。同曰。退人于上所斷皆是不得非數滅者。何時得乎。謂信解脫轉為見到。爾時得之。若不轉根。至斷非想煩惱時得。問曰。聖人身。在欲地斷除欲過。縱有退者。于所斷處七生之分。得非數滅。以何義故。退法之人斷上結時。于彼生分。而不得於非數滅乎。釋言。欲結斷離之處。制立斯陀那含二果。果退暫爾。終不經生。故於彼生得非數滅。斷初禪結至無所有。無別得果。退得經生。非永不受。為是不得非數緣滅。問曰。聖人身。在欲界斷上生分。其義如是。身在初禪至無所有。斷上生分得滅如何。釋言。聖人生在上天。無退轉義。于彼上地。隨所斷處。所有生分。莫問退人及不退人。一切皆得非數緣滅。問曰。聖人身。在下地斷非想結。得滅云何釋言。聖人斷非想結。亦有九品方便無礙及解脫道。莫問退人及不退者。有不起觀斷彼結盡。于其最初方便道時。彼一生分得非數滅。並得退人。于初禪地至無所有。所未曾得非數緣滅。亦悉得之。以不出觀得無學果。一切處生。更不受故。若有出觀斷結盡。以出觀故。未盡之間。容使受身。是故乃至九方便來。不得彼
【現代漢語翻譯】 現代漢語譯本 一二。前八無礙：指前八個禪定階段的修行者，雖然已經斷除了導致輪迴的束縛（緣縛），但斷除得並不徹底，因此還不能完全解脫（出離），所以經典中沒有明確說明他們已經證得非數滅（一種滅盡煩惱的狀態）。這是因為他們仍然被九品結（九種細微的煩惱）束縛，這些煩惱與初禪境界中的一切眾生相關聯。他們的身體雖然還在欲界（最低的輪迴界），但相對於初禪的境界來說，可以獲得某種程度的『滅』。同樣，從二禪到無所有處（更高層次的禪定境界），情況也類似。 有人會問：『那些從較高禪定境界退轉的人，他們之前斷除的煩惱，如果都不能獲得非數滅，那麼他們什麼時候才能獲得呢？』 回答是：當信解脫（通過信仰獲得解脫的人）轉變為見到（通過直接證悟獲得解脫的人）時，他們就能獲得非數滅。如果他們沒有轉變根器，那麼就要等到斷除非想非非想處天的煩惱時才能獲得。 有人會問：『聖人（已經證悟的人）身處欲界，斷除了欲界的煩惱，即使有退轉，也能在他們曾經斷除煩惱的地方獲得七次往返生死（七生之分）的非數滅。為什麼退轉的人在斷除更高境界的煩惱時，卻不能在他們曾經證得的境界中獲得非數滅呢？』 解釋是：因為在斷除欲界煩惱的地方，設立了斯陀那含（一來果）和阿那含（不來果）這兩種果位。證得這些果位后，即使有暫時的退轉，最終也不會再經歷生死輪迴。因此，他們可以在曾經斷除欲界煩惱的地方獲得非數滅。但是，斷除從初禪到無所有處天的煩惱，並沒有設立特別的果位。退轉的人還會經歷生死輪迴，並非永遠不再受生。因此，他們不能獲得非數緣滅。 有人會問：『聖人身處欲界，斷除更高境界的煩惱，情況是這樣。那麼，如果聖人身處初禪到無所有處天，斷除更高境界的煩惱，獲得非數滅的情況又是怎樣的呢？』 回答是：聖人如果生在更高的天界，就不會再有退轉。在這些更高的境界中，無論斷除哪個層次的煩惱，無論退轉與否，所有的人都能獲得非數緣滅。 有人會問：『聖人身處較低的境界，斷除非想非非想處天的煩惱，獲得非數滅的情況又是怎樣的呢？』 回答是：聖人斷除非想非非想處天的煩惱，也有九品方便無礙道（九個階段的修行方法）和解脫道。無論退轉與否，只要他們通過不起觀（不進行任何觀想）的方式斷盡了這些煩惱，那麼在他們最初進入方便道時，他們一生所能獲得的果報就能獲得非數滅。同時，那些從初禪到無所有處天退轉的人，之前沒有獲得的非數緣滅，也都能獲得。因為他們不再出觀（不再從禪定中出來），證得了無學果（最高的果位），在任何地方都不會再受生。如果他們通過出觀的方式斷盡煩惱，因為出觀的緣故，在沒有斷盡煩惱之前，還可能會受生。因此，直到第九個方便道階段，他們都不能獲得非數滅。
【English Translation】 English version One two. The first eight unimpeded: Refers to practitioners in the first eight stages of meditative absorption (dhyana), although they have severed the bonds of conditioned existence (緣縛, yuan fu - bonds of conditions), the severance is not complete, and therefore they have not attained complete liberation (出離, chuli - liberation). Therefore, it is not explicitly stated [in the scriptures] that they have attained asamskrta-nirodha (非數滅, feishu mie - cessation not due to analytical knowledge, a state of extinguishing defilements). This is because they are still bound by the nine kleshas (九品結, jiu pin jie - nine subtle afflictions) associated with all beings in the first dhyana realm. Although their bodies are still in the desire realm (欲界, yu jie - the lowest realm of rebirth), relative to the first dhyana realm, they can attain a certain degree of 'cessation' (滅, mie - cessation). Similarly, from the second dhyana to the realm of nothingness (無所有處, wu suoyou chu - realm of no-thingness), the situation is analogous. Someone might ask: 'Those who regress from higher dhyana realms, if the defilements they previously severed cannot attain asamskrta-nirodha, when will they attain it?' The answer is: When a sraddhadhimukta (信解脫, xin jietuo - one liberated by faith) transforms into a drsti-prapta (見到, jiandao - one who has attained liberation through direct realization), they can attain asamskrta-nirodha. If they do not transform their faculties, then they must wait until they sever the defilements of the realm of neither perception nor non-perception (非想非非想處天, feixiang feifeixiang chu tian - the realm of neither perception nor non-perception). Someone might ask: 'A arya (聖人, shengren - a noble one, an enlightened being) in the desire realm severs the defilements of the desire realm, and even if they regress, they can attain asamskrta-nirodha in the place where they previously severed the defilements, with a share of seven rebirths (七生之分, qi sheng zhi fen - a share of seven rebirths). Why is it that when a regressing person severs the defilements of higher realms, they cannot attain asamskrta-nirodha in the realm they previously attained?' The explanation is: Because in the place where the defilements of the desire realm are severed, the fruits of sakrdagamin (斯陀那含, situo na han - once-returner) and anagamin (阿那含, ana han - non-returner) are established. After attaining these fruits, even if there is temporary regression, they will ultimately not experience rebirth. Therefore, they can attain asamskrta-nirodha in the place where they previously severed the defilements of the desire realm. However, severing the defilements from the first dhyana to the realm of nothingness does not establish special fruits. Regressing people will still experience rebirth, and it is not that they will never be reborn. Therefore, they cannot attain asamskrta-pratyaya-nirodha (非數緣滅, feishu yuan mie - cessation due to conditions other than analytical knowledge). Someone might ask: 'An arya in the desire realm severs the defilements of higher realms, and the situation is as described. Then, if an arya is in the first dhyana to the realm of nothingness, how is it that they attain asamskrta-nirodha when severing the defilements of higher realms?' The answer is: If an arya is born in a higher heaven, they will no longer regress. In these higher realms, regardless of which level of defilements is severed, whether regressing or not, all people can attain asamskrta-pratyaya-nirodha. Someone might ask: 'How is it that an arya in a lower realm severs the defilements of the realm of neither perception nor non-perception and attains asamskrta-nirodha?' The answer is: When an arya severs the defilements of the realm of neither perception nor non-perception, there are also nine stages of skillful means (九品方便無礙道, jiu pin fangbian wuai dao - nine stages of skillful means) and the path of liberation (解脫道, jietuo dao - path of liberation). Whether regressing or not, as long as they completely sever these defilements through anutpada-jnana (不起觀, buqi guan - non-arising contemplation), then at the time they initially enter the path of skillful means, the karmic retribution they can obtain in one lifetime can attain asamskrta-nirodha. At the same time, those who regress from the first dhyana to the realm of nothingness, the asamskrta-pratyaya-nirodha they did not previously attain, can also be attained. Because they no longer emerge from contemplation (不出觀, buchu guan - no longer emerge from contemplation), they attain the fruit of arhatship (無學果, wuxue guo - the highest fruit), and they will no longer be reborn anywhere. If they sever the defilements through emerging from contemplation, because of emerging from contemplation, they may still experience rebirth before the defilements are completely severed. Therefore, until the ninth stage of skillful means, they cannot attain asamskrta-nirodha.
生非數緣滅。至彼第九無礙道時。方得彼生非數緣滅。並得退人。于初禪地至無所有。所未曾得非數緣滅。亦悉得之。此無礙后。定得羅漢。一切處生不重受。故非數如是。數滅云何。若斷潤惑名為數滅。彼九無礙。分分能斷非想地中一切生分。非止一生。九解脫后。分分得彼非想地中一切生分數滅無為。非止其一。若斷緣縛。名為數滅。至第九品無礙道時。方斷非想地一切生上所有緣縛。第九解脫。得非想地一切生分數滅無為。非止一生。約報如是。是中亦應辨二無為得之先後。準上可知。分齊如是。
次第四門。明三無為多少不同。先論多少。虛空最多。無一切法。今此且就數非數滅。以辨多少。其義不定。有一種義。數滅是多。非數滅少。數滅通滅三世之法。故名為多。義如上辨。滅過去惑。不能為因。滅未來惑。不能為果。滅現在惑。不得因果。非數無為。唯滅未來不生之法。故名為少。有一種義。非數滅多。數滅是少。非數通滅漏無漏法。故名為多。數滅唯滅有漏之法。稱之為少。以斯驗求。無漏轉根。定非數滅。良以二滅互有多少。是故應作四句分別。如毗婆沙說。第一句者有法。唯為數滅所滅。而不為彼非數滅滅。謂過現在有漏之法。及未來世可生有漏。第二句者。有法。唯為非數滅滅。而不為
【現代漢語翻譯】 現代漢語譯本：非數緣滅（Nfei shu yuan mie, cessation through non-numerical condition）的獲得並非是立即發生的。只有當達到第九無礙道（Di jiu wu ai dao, ninth unobstructed path）時，才能獲得彼生非數緣滅。並且，退行人（Tui xing ren, one who regresses）在初禪地（Chu chan di, first dhyana realm）到無所有處（Wu suo you chu, realm of nothingness）所未曾獲得的非數緣滅，也都能獲得。在此無礙道之後，必定證得阿羅漢果（A luo han guo, Arhat fruit），一切處所生之法不再重複承受。所以，非數緣滅就是這樣。那麼，數滅（Shu mie, cessation through numerical condition）又是怎樣的呢？如果斷除潤惑（Run huo, defilements that cause rebirth）稱為數滅，那麼這九個無礙道，能分分斷除非想地（Fei xiang di, realm of neither perception nor non-perception）中一切生分，並非僅僅一生。九解脫（Jiu jie tuo, nine liberations）之後，分分獲得彼非想地中一切生分的數滅無為（Shu mie wu wei, unconditioned cessation through numerical condition），並非僅僅一個。如果斷除緣縛（Yuan fu, bonds of conditions）稱為數滅，那麼至第九品無礙道時，才能斷除非想地一切生上所有的緣縛。第九解脫，獲得非想地一切生分的數滅無為，並非僅僅一生。就果報而言是這樣。其中也應該辨別兩種無為獲得的先後順序，參照上面所說就可以知道。分際就是這樣。 其次，從四種次第的角度，說明三種無為的多少不同。先討論多少。虛空無為（Xu kong wu wei, unconditioned space）最多，沒有一切法。現在這裡暫且就數滅和非數滅來辨別多少，其意義並不確定。有一種說法，數滅是多，非數滅少。數滅能滅除三世之法，所以稱為多，意義如上面所辨析的。滅除過去惑，不能作為因；滅除未來惑，不能作為果；滅除現在惑，不得因果。非數無為，僅僅滅除未來不生之法，所以稱為少。有一種說法，非數滅多，數滅是少。非數滅能滅除有漏法（You lou fa, defiled dharmas）和無漏法（Wu lou fa, undefiled dharmas），所以稱為多。數滅僅僅滅除有漏之法，稱之為少。以此來驗證推求，無漏轉根（Wu lou zhuan gen, transformation of undefiled roots）必定不是非數滅。正是因為兩種滅有互為多少的情況，所以應該作四句分別。如《毗婆沙論》（Pi po sha lun, Abhidharma-vibhāṣā-śāstra）所說，第一句是：有法僅僅為數滅所滅，而不為非數滅所滅，指的是過去和現在的有漏之法，以及未來世可能產生的有漏法。第二句是：有法僅僅為非數滅所滅，而不為數滅所滅。
【English Translation】 English version: The cessation through non-numerical condition (Nfei shu yuan mie) does not occur immediately. Only upon reaching the ninth unobstructed path (Di jiu wu ai dao), does one attain that cessation through non-numerical condition of birth. Furthermore, those who regress (Tui xing ren) also attain the cessation through non-numerical condition that they had not previously attained in the first dhyana realm (Chu chan di) up to the realm of nothingness (Wu suo you chu). After this unobstructed path, one is certain to attain the fruit of Arhat (A luo han guo), and the dharmas born in all places will not be repeatedly experienced. Therefore, such is the cessation through non-numerical condition. Then, what is cessation through numerical condition (Shu mie)? If the cutting off of defilements that cause rebirth (Run huo) is called cessation through numerical condition, then these nine unobstructed paths can gradually cut off all the divisions of birth in the realm of neither perception nor non-perception (Fei xiang di), not just a single lifetime. After the nine liberations (Jiu jie tuo), one gradually attains the unconditioned cessation through numerical condition (Shu mie wu wei) of all the divisions of birth in that realm of neither perception nor non-perception, not just one. If the cutting off of the bonds of conditions (Yuan fu) is called cessation through numerical condition, then only upon reaching the ninth stage of the unobstructed path can one cut off all the bonds of conditions on all births in the realm of neither perception nor non-perception. The ninth liberation attains the unconditioned cessation through numerical condition of all the divisions of birth in the realm of neither perception nor non-perception, not just one lifetime. This is how it is in terms of karmic retribution. Within this, one should also distinguish the order in which the two unconditioned states are attained, which can be understood by referring to the above. Such are the distinctions. Next, from the perspective of the fourfold order, the differences in the amount of the three unconditioned states are explained. First, let's discuss the amount. Unconditioned space (Xu kong wu wei) is the most abundant, lacking all dharmas. Here, we will temporarily distinguish the amount based on cessation through numerical condition and cessation through non-numerical condition, but its meaning is not fixed. According to one view, cessation through numerical condition is more, and cessation through non-numerical condition is less. Cessation through numerical condition can extinguish the dharmas of the three times, so it is called more, and the meaning is as analyzed above. Extinguishing past defilements cannot serve as a cause; extinguishing future defilements cannot serve as a result; extinguishing present defilements does not yield cause and effect. Unconditioned cessation through non-numerical condition only extinguishes future dharmas that have not yet arisen, so it is called less. According to another view, cessation through non-numerical condition is more, and cessation through numerical condition is less. Cessation through non-numerical condition can extinguish defiled dharmas (You lou fa) and undefiled dharmas (Wu lou fa), so it is called more. Cessation through numerical condition only extinguishes defiled dharmas, so it is called less. Using this to verify and infer, the transformation of undefiled roots (Wu lou zhuan gen) is certainly not cessation through non-numerical condition. It is precisely because the two cessations have mutually more or less situations that one should make a fourfold distinction. As the Abhidharma-vibhāṣā-śāstra (Pi po sha lun) says, the first statement is: there are dharmas that are only extinguished by cessation through numerical condition, and not extinguished by cessation through non-numerical condition, referring to the defiled dharmas of the past and present, as well as the defiled dharmas that may arise in the future. The second statement is: there are dharmas that are only extinguished by cessation through non-numerical condition, and not extinguished by cessation through numerical condition.
彼數滅所滅。謂未來世無漏之法不生者是。第三句者有法。雙為二滅所滅。謂未來世有漏之法不生者是。第四句者有法。不為二滅所滅。謂過現在無漏之法。及未來世可生無漏。多少如是(此一門竟)。
次辨不同。依毗婆沙。以數非數二種之滅。對無常滅。而辨其異。異有十種。其一義者。約就有為無為辨異。數非數滅。是無為法。無常滅者。即法而辨。是有為法。依如毗婆阇婆提說。無常之滅。亦是無為。彼說法后無處為滅。故曰無為。評者不許。
第二約得解脫辨異。若法滅已得解脫得。是其數滅。若法滅已。而不得於解脫之得。是非數滅。若法散壞。亦不得於解脫之得。是無常滅。
第三約就縛脫辨異。若是解脫不繫相者。是其數滅。有是解脫非不繫相。是非數滅。未來染過。永更不生。通名解脫。有非解脫非不繫相。是無常滅。此言不盡。理實無常。通脫非脫。無漏無常。是其解脫。有漏無常。是非解脫。系與不繫。類亦同爾。
第四門中。約時分異。三世法中而得滅者。是其數滅。未來法中而得滅者。是非數滅。現起法中而得滅者。是無常滅。
第五約就三性辨異。數滅是善。彼得亦善。非數無記。得亦無記。無常滅者。通其三性。得亦如是。就善法說。即名為善。就惡
【現代漢語翻譯】 現代漢語譯本 彼數滅（Nirodha-samapatti，通過修行達到的一種滅盡煩惱的狀態）所滅。指的是未來世不會生起的無漏之法。第三句所說的有法，同時被兩種滅所滅。指的是未來世不會生起的有漏之法。第四句所說的有法，不被兩種滅所滅。指的是過去和現在已經存在的無漏之法，以及未來世可能生起的無漏之法，多少都是如此（這一門到此結束）。
接下來辨別不同之處。根據《毗婆沙論》，用數滅和非數滅兩種滅，與無常滅相對比，來辨別它們的差異。差異有十種。第一種是從有為法和無為法來辨別。數滅和非數滅，是無為法。無常滅，就法本身來說，是有為法。根據《毗婆阇婆提》的說法，無常滅也是無為法。他們認為法滅之後沒有地方可以作為滅的處所，所以說是無為法。但評判者不認可這種說法。
第二種是從是否得到解脫來辨別。如果法滅之後能夠得到解脫，那就是數滅。如果法滅之後，不能得到解脫，那就是非數滅。如果法散壞，也不能得到解脫，那就是無常滅。
第三種是從繫縛和解脫來辨別。如果是解脫且不與繫縛相關的，那就是數滅。有的是解脫但並非不與繫縛相關，這就是非數滅。未來世的染污過患，永遠不再生起，統稱為解脫。有不是解脫也不是不與繫縛相關的，這就是無常滅。這種說法並不完全。實際上，無常滅既有解脫也有非解脫。無漏的無常滅，是解脫。有漏的無常滅，是非解脫。繫縛與不繫縛，情況也類似。
第四種是從時間上區分。在三世法中得到滅的，是數滅。在未來法中得到滅的，是非數滅。在現在生起的法中得到滅的，是無常滅。
第五種是從三性（善、惡、無記）來辨別。數滅是善的，它的獲得也是善的。非數滅是無記的，它的獲得也是無記的。無常滅，通於三性。它的獲得也是如此。就善法來說，就稱為善。就惡
【English Translation】 English version That which is extinguished by Nirodha-samapatti (the attainment of cessation through practice). This refers to the unconditioned dharmas (laws/phenomena) of the future that will not arise. The dharmas mentioned in the third statement are extinguished by both types of cessation. This refers to the conditioned dharmas of the future that will not arise. The dharmas mentioned in the fourth statement are not extinguished by both types of cessation. This refers to the unconditioned dharmas of the past and present, as well as the unconditioned dharmas of the future that may arise, in whatever quantity (this section concludes here).
Next, we distinguish the differences. According to the Vibhasa (commentary), we differentiate the differences between Nirodha-samapatti and non-Nirodha-samapatti cessation, in contrast to impermanent cessation (Anitya-nirodha). There are ten types of differences. The first difference is based on conditioned (Samskrta) and unconditioned (Asamskrta) dharmas. Nirodha-samapatti and non-Nirodha-samapatti cessation are unconditioned dharmas. Impermanent cessation, in terms of the dharma itself, is a conditioned dharma. According to the Vibhajyavada, impermanent cessation is also unconditioned. They argue that after a dharma is extinguished, there is no place for it to be extinguished, hence it is called unconditioned. However, commentators do not accept this view.
The second difference is based on whether liberation is attained. If liberation is attained after a dharma is extinguished, it is Nirodha-samapatti. If liberation is not attained after a dharma is extinguished, it is non-Nirodha-samapatti. If a dharma is scattered and destroyed, liberation is also not attained, which is impermanent cessation.
The third difference is based on bondage and liberation. If it is liberation and not related to bondage, it is Nirodha-samapatti. If it is liberation but not unrelated to bondage, it is non-Nirodha-samapatti. The defilements and faults of the future will never arise again, which is generally called liberation. If it is neither liberation nor unrelated to bondage, it is impermanent cessation. This statement is not entirely complete. In reality, impermanent cessation includes both liberation and non-liberation. Unconditioned impermanence is liberation. Conditioned impermanence is non-liberation. The situation with bondage and non-bondage is similar.
The fourth difference is based on time. That which is extinguished within the three periods of time (past, present, future) is Nirodha-samapatti. That which is extinguished within the future is non-Nirodha-samapatti. That which is extinguished within the present arising dharma is impermanent cessation.
The fifth difference is based on the three natures (good, evil, neutral). Nirodha-samapatti is good, and its attainment is also good. Non-Nirodha-samapatti is neutral, and its attainment is also neutral. Impermanent cessation encompasses all three natures. Its attainment is also the same. In terms of good dharmas, it is called good. In terms of evil
法說。即名不善。無記亦爾。
第六約系不繫辨異。數滅不繫。無為法故。彼得是系及與不繫。有為法故。得彼八禪等智所滅。名之為系。得無漏滅。名為不繫。非數不繫。非數無為法故。得唯是系。有漏法故。無常之滅。通系不繫。得亦如之。就有漏說。名之為系。就無漏說。名為不繫。
第七約就學等分異。數滅非學。亦非無學。數滅非心。是故非學。亦非無學。彼得是學。亦是無學。亦得名為非學非無學。得雖非心。從法說之。在因之得。從因說學。在果之得。從果得說無學。得彼等智數滅無為。名為非學非無學矣。非數緣滅。非學無學。得亦如是。無常之滅。是學無學及與非學非無學矣。得亦如是。就學因說。名之為學。就無學說。名為無學。就有漏說。名為非學非無學矣。
第八約就三斷分別。數滅不斷。無為法故。彼得不定。或修道斷。或是不斷。有漏等智數滅家得。是修道斷。斷其緣縛無漏聖智數滅家得。是其不斷。非數緣滅體是不斷。無為法故。彼得一向是修道斷。無常滅者。備具三種。見惑壞滅。是其見斷。修惑壞滅。是其修斷。無漏壞滅。是其不斷。得亦三種。準前可知。
第九約就道果分別。數滅無為是其道果。乃至等智數滅無為。為道印證。通為道果。彼得或道或
【現代漢語翻譯】 現代漢語譯本：法說，即名為不善，無記也是如此。
第六，從繫縛與非繫縛的角度辨別差異。數滅（Nirodha-samāpatti，滅盡定）不屬於繫縛，因為它屬於無為法（asaṃskṛta-dharma，非因緣造作之法）。而它的獲得（prāpti，成就）既可以是繫縛，也可以是非繫縛，因為它屬於有為法（saṃskṛta-dharma，因緣造作之法）。獲得彼等八禪（aṣṭa dhyāna，色界和無色界的八種禪定）等智慧所滅的，名為繫縛。獲得無漏（anāsrava，無煩惱）之滅的，名為非繫縛。非數滅（Pratisaṃkhyā-nirodha，擇滅）不屬於繫縛，因為非數滅屬於無為法。它的獲得唯是繫縛，因為它是有漏法（sāsrava-dharma，有煩惱之法）。無常之滅（anitya-nirodha，無常的壞滅）通於繫縛與非繫縛。它的獲得也是如此。就其有漏的方面來說，名為繫縛；就其無漏的方面來說，名為非繫縛。
第七，從有學（śaikṣa，還在學習的聖者）、無學（aśaikṣa，已完成學習的聖者）等的角度區分。數滅既非有學，也非無學。數滅不是心（citta，意識），因此既非有學，也非無學。它的獲得既可以是有學，也可以是無學，也可以名為非有學非無學。獲得雖然不是心，但從法（dharma，事物、法則）的角度來說，在因（hetu，原因）位的獲得，從因的角度說是學；在果（phala，結果）位的獲得，從果的角度說是無學。獲得彼等智慧的數滅無為，名為非學非無學。非數緣滅（Apratisaṃkhyā-nirodha，非擇滅）既非有學也非無學。它的獲得也是如此。無常之滅，可以是學、無學以及非學非無學。它的獲得也是如此。就其有學之因來說，名為有學；就其無學來說，名為無學；就其有漏來說，名為非學非無學。
第八，從三種斷（三斷：見斷、修斷、無斷）的角度分別。數滅不斷，因為它是無為法。它的獲得不定，或者屬於修道斷（bhāvanā-prahātavya，通過修道斷除），或者是不屬於斷。有漏等智的數滅的獲得，屬於修道斷，斷除其緣縛。無漏聖智的數滅的獲得，是不屬於斷。非數緣滅的體性是不屬於斷，因為它是無為法。它的獲得一定是修道斷。無常滅具備三種情況：見惑（dṛṣṭi-kleśa，見道所斷的煩惱）的壞滅，屬於見斷（darśana-prahātavya，通過見道斷除）；修惑（bhāvanā-kleśa，修道所斷的煩惱）的壞滅，屬於修斷（bhāvanā-prahātavya，通過修道斷除）；無漏的壞滅，是不屬於斷。它的獲得也有三種，參照前面可以知道。
第九，從道（mārga，通往解脫的道路）與果（phala，修道的果實）的角度分別。數滅無為是道果（mārga-phala，道與果）。乃至等智的數滅無為，為道印證，通為道果。它的獲得或者屬於道，或者屬於果。
【English Translation】 English version: The Dharma spoken, is named unwholesome. So too is the indeterminate.
Sixth, differentiating based on bound and unbound. Cessation by calculation (Nirodha-samāpatti) is unbound, because it is an unconditioned dharma (asaṃskṛta-dharma). Its attainment (prāpti) can be either bound or unbound, because it is a conditioned dharma (saṃskṛta-dharma). Attaining that which is extinguished by the eight dhyānas (aṣṭa dhyāna) and similar wisdoms is called bound. Attaining the extinction of the unpolluted (anāsrava) is called unbound. Cessation not by calculation (Apratisaṃkhyā-nirodha) is unbound, because cessation not by calculation is an unconditioned dharma. Its attainment is only bound, because it is a polluted dharma (sāsrava-dharma). The extinction of impermanence (anitya-nirodha) is common to both bound and unbound. Its attainment is also like this. Speaking of the polluted aspect, it is called bound; speaking of the unpolluted aspect, it is called unbound.
Seventh, differentiating based on the learner (śaikṣa), non-learner (aśaikṣa), etc. Cessation by calculation is neither a learner nor a non-learner. Cessation by calculation is not mind (citta), therefore it is neither a learner nor a non-learner. Its attainment can be either a learner, or a non-learner, or it can be called neither a learner nor a non-learner. Although the attainment is not mind, speaking from the perspective of the Dharma (dharma), the attainment in the causal (hetu) stage is called learning from the perspective of the cause; the attainment in the resultant (phala) stage is called non-learning from the perspective of the result. Attaining the unconditioned cessation by calculation of those wisdoms is called neither a learner nor a non-learner. Cessation not by calculation is neither a learner nor a non-learner. Its attainment is also like this. The extinction of impermanence can be learning, non-learning, and neither learning nor non-learning. Its attainment is also like this. Speaking of the cause of learning, it is called learning; speaking of the non-learning, it is called non-learning; speaking of the polluted, it is called neither learning nor non-learning.
Eighth, differentiating based on the three severances (three severances: severance by seeing, severance by cultivation, no severance). Cessation by calculation is not severed, because it is an unconditioned dharma. Its attainment is indeterminate, either severed by cultivation (bhāvanā-prahātavya), or not severed. The attainment of cessation by calculation of polluted wisdoms is severed by cultivation, severing its causal bonds. The attainment of cessation by calculation of unpolluted noble wisdom is not severed. The nature of cessation not by calculation is not severed, because it is an unconditioned dharma. Its attainment is definitely severed by cultivation. The extinction of impermanence possesses three conditions: the destruction of afflictions of view (dṛṣṭi-kleśa) is severance by seeing (darśana-prahātavya); the destruction of afflictions of cultivation (bhāvanā-kleśa) is severance by cultivation (bhāvanā-prahātavya); the destruction of the unpolluted is not severed. Its attainment also has three types, which can be understood by referring to the previous.
Ninth, differentiating based on the path (mārga) and the fruit (phala). Unconditioned cessation by calculation is the path-fruit (mārga-phala). Even the unconditioned cessation by calculation of similar wisdoms is a verification of the path, and is generally the path-fruit. Its attainment is either the path or the fruit.
是道果。或復非道亦非道果。無漏因中數滅家得。名之為道。果中之得。名為道果。有漏等智數滅家得。非道非果。非數緣滅非是道果。彼得非道亦非道果。無記法故。無常之滅。或是道或非道果。所謂向中無常滅也。與彼聖道為共有因。故通名道。或有是道亦是道果。果中無常。或有非道亦非道果。有漏無常。彼得亦爾。
第十門中。約諦辨異。數滅無為。是其滅諦。等智滅處。為道印證。通亦名滅。彼得是其苦集及道三諦所攝。有漏等智數滅家得。是苦集諦。聖滅家得。是其道諦。非數無為。非是滅諦。得苦集諦。無常之滅。是苦集道三諦所攝。得亦如是。多少不同。其義如是。
第五約就三性分別。性謂善惡無記法也。義別有五。一就體分別。數滅唯善。餘二無記。二對人分別。順益名善。違損稱惡。非損益者。說為無記。若從是義。數滅唯善。以順益故。虛空無為。一向無記。非損益故。非數無為。義合三性。三塗苦報非數滅者。有順益義。義說為善。未來樂果非數滅者。有違損義。義說為惡。余非損益。義說無記。三對理分別。順理名善。違理名惡。非違順者。說為無記。若從是義。數滅唯善。以其離相順理成故。餘二無記也。非違順故。四對因分別。善因得者。名之為善。不善因得。名為不
【現代漢語翻譯】 現代漢語譯本： 是道果（Dào Guǒ，Path Fruit，指修道的最終成果）。或者，有些既不是道，也不是道果。在無漏因（Wúlòu Yīn，undefiled cause，指沒有煩惱的因）中，通過數滅（Shù Miè，cessation through wisdom，通過智慧實現的滅）而獲得的，被稱為道。在果（Guǒ，fruit，指結果）中獲得的，被稱為道果。有漏等智（Yǒulòu Děng Zhì，defiled wisdom，指有煩惱的智慧）通過數滅而獲得的，既不是道，也不是道果。非數緣滅（Fēi Shù Yuán Miè，cessation not through wisdom，非通過智慧實現的滅）不是道果。通過它獲得的既不是道，也不是道果，因為它是無記法（Wújì Fǎ，indeterminate dharma，指非善非惡的法）。無常之滅（Wúcháng zhī Miè，cessation of impermanence，指無常的滅），有時是道，有時不是道果，例如在「向」（Xiàng，direction，指修行方向）中的無常之滅。因為它與聖道（Shèng Dào，noble path，指神聖的道路）有共同的因，所以通常被稱為道。有些是道，也是道果，例如在果中的無常。有些既不是道，也不是道果，例如有漏的無常。通過它們獲得的也是如此。
第十門中，通過諦（Dì，truth，指真理）來辨別差異。數滅無為（Shù Miè Wúwéi，unconditioned cessation through wisdom，通過智慧實現的無為滅）是滅諦（Miè Dì，truth of cessation，指滅諦）。等智滅處（Děng Zhì Miè Chù，place of cessation of wisdom，智慧滅盡之處）是道（Dào，path，指道路）的印證。通常也稱為滅。通過它獲得的被苦諦（Kǔ Dì，truth of suffering，指苦諦）、集諦（Jí Dì，truth of the origin of suffering，指集諦）和道諦（Dào Dì，truth of the path to the cessation of suffering，指道諦）這三諦所包含。有漏等智通過數滅而獲得的，是苦諦和集諦。聖滅（Shèng Miè，noble cessation，指神聖的滅）獲得的，是道諦。非數無為（Fēi Shù Wúwéi，unconditioned cessation not through wisdom，非通過智慧實現的無為滅）不是滅諦，獲得的是苦諦和集諦。無常之滅被苦諦、集諦和道諦這三諦所包含，通過它獲得的也是如此，只是多少不同，意義就是這樣。
第五，從三性（Sān Xìng，three natures，指三種性質）來分別。性指的是善（Shàn，good，指好的）、惡（È，evil，指壞的）和無記法（Wújì Fǎ，indeterminate dharma，指非善非惡的法）。意義上的區別有五種：第一，從本體上分別，數滅唯有善，其餘兩種是無記。第二，對人分別，順益（Shùn Yì，beneficial，指有益的）被稱為善，違損（Wéi Sǔn，harmful，指有害的）被稱為惡，非損益的被稱為無記。如果從這個意義上說，數滅唯有善，因為它順益。虛空無為（Xūkōng Wúwéi，unconditioned space，指虛空無為）一向是無記，因為它非損益。非數無為的意義包含三性。三塗（Sān Tú，three evil realms，指三個惡道）的苦報非數滅者，有順益的意義，因此被認為是善。未來樂果（Wèilái Lè Guǒ，future happy result，指未來的快樂結果）非數滅者，有違損的意義，因此被認為是惡。其餘非損益的，被認為是無記。第三，對理分別，順理（Shùn Lǐ，conforming to reason，指符合道理的）被稱為善，違理（Wéi Lǐ，opposing reason，指違背道理的）被稱為惡，非違順的被稱為無記。如果從這個意義上說，數滅唯有善，因為它離相（Lí Xiàng，detached from characteristics，指脫離表象）順理而成。其餘兩種是無記，因為它們非違順。第四，對因分別，由善因（Shàn Yīn，good cause，指好的原因）獲得的，被稱為善，由不善因（Bùshàn Yīn，bad cause，指壞的原因）獲得的，被稱為不善。
【English Translation】 English version: It is the Path Fruit (Dào Guǒ). Or, some are neither the Path nor the Path Fruit. That which is obtained in undefiled cause (Wúlòu Yīn) through cessation through wisdom (Shù Miè) is called the Path. That which is obtained in the fruit (Guǒ) is called the Path Fruit. That which is obtained through cessation through wisdom by defiled wisdom (Yǒulòu Děng Zhì) is neither the Path nor the Path Fruit. Cessation not through wisdom (Fēi Shù Yuán Miè) is not the Path Fruit. That which is obtained through it is neither the Path nor the Path Fruit, because it is an indeterminate dharma (Wújì Fǎ). The cessation of impermanence (Wúcháng zhī Miè) is sometimes the Path and sometimes not the Path Fruit, such as the cessation of impermanence in the 'direction' (Xiàng). Because it has a common cause with the noble path (Shèng Dào), it is generally called the Path. Some are the Path and also the Path Fruit, such as impermanence in the fruit. Some are neither the Path nor the Path Fruit, such as defiled impermanence. That which is obtained through them is also the same.
In the tenth section, differences are distinguished through the truths (Dì). Unconditioned cessation through wisdom (Shù Miè Wúwéi) is the truth of cessation (Miè Dì). The place of cessation of wisdom (Děng Zhì Miè Chù) is the verification of the path (Dào). It is also generally called cessation. That which is obtained through it is encompassed by the three truths: the truth of suffering (Kǔ Dì), the truth of the origin of suffering (Jí Dì), and the truth of the path to the cessation of suffering (Dào Dì). That which is obtained through cessation through wisdom by defiled wisdom is the truth of suffering and the truth of the origin of suffering. That which is obtained through noble cessation (Shèng Miè) is the truth of the path. Unconditioned cessation not through wisdom (Fēi Shù Wúwéi) is not the truth of cessation; what is obtained is the truth of suffering and the truth of the origin of suffering. The cessation of impermanence is encompassed by the three truths: the truth of suffering, the truth of the origin of suffering, and the truth of the path. That which is obtained through it is also the same, only differing in quantity; the meaning is thus.
Fifth, distinctions are made from the three natures (Sān Xìng). Nature refers to good (Shàn), evil (È), and indeterminate dharma (Wújì Fǎ). There are five distinctions in meaning: First, from the perspective of substance, cessation through wisdom is only good, and the other two are indeterminate. Second, from the perspective of people, that which is beneficial (Shùn Yì) is called good, that which is harmful (Wéi Sǔn) is called evil, and that which is neither beneficial nor harmful is called indeterminate. If viewed from this perspective, cessation through wisdom is only good, because it is beneficial. Unconditioned space (Xūkōng Wúwéi) is always indeterminate, because it is neither beneficial nor harmful. The meaning of unconditioned cessation not through wisdom encompasses the three natures. The suffering retribution of the three evil realms (Sān Tú), which is not cessation through wisdom, has the meaning of being beneficial, and is therefore considered good. The future happy result (Wèilái Lè Guǒ), which is not cessation through wisdom, has the meaning of being harmful, and is therefore considered evil. The rest, which are neither beneficial nor harmful, are considered indeterminate. Third, from the perspective of reason, that which conforms to reason (Shùn Lǐ) is called good, that which opposes reason (Wéi Lǐ) is called evil, and that which is neither conforming nor opposing is called indeterminate. If viewed from this perspective, cessation through wisdom is only good, because it is detached from characteristics (Lí Xiàng) and conforms to reason. The other two are indeterminate, because they are neither conforming nor opposing. Fourth, from the perspective of cause, that which is obtained from a good cause (Shàn Yīn) is called good, and that which is obtained from a bad cause (Bùshàn Yīn) is called bad.
善。不為違順二種因得。名為無記。若從是義。數滅無為。一向是善。善因得故。虛空無為。一向無記。不為善惡二因得故。非數無為。義通三性。戒施等故。令惡不起。名之為善。邪見等故。令善不生。名之為惡。餘名無記。五對果分別。能生樂報。名之為善。生苦名惡。餘名無記。若從是義。三無為法。俱是無記。不作生因記得果故。
第六有漏無漏分別。釋有四義。一體是漏故。名為有漏。餘名無漏。若從是義。三無為法。悉是無漏。體非漏故。二斷漏得故。名為無漏。餘名有漏。若從是義。一切數滅。是其無漏。余皆有漏。三為無漏智所證得。故名為無漏。余皆有漏。若從是義。虛空非數。一向有漏。數滅不定。為無漏智斷障得者。一向無漏。為世俗智。斷障得中。有是有非。直爾等智。斷障得者。是其有漏。等智斷竟。為無漏智重印證者。判屬無漏。四為無漏智斷障得者。名為無漏。餘名有漏。據此以論。毗曇法中。數滅無為。有是有非。聖智斷得。是其無漏。等智斷得。是其有漏。非數滅中。有是有非。用無漏智。斷煩惱故。令餘業苦應起不起。是其無漏。余非數滅。是其有漏虛空無為。一向有漏。成實大乘。數滅無為。一向無漏。餘二無為。一向有漏有漏。無漏具辨如是。
第七門中。有
【現代漢語翻譯】 現代漢語譯本： 善。不由違背和順從這兩種因緣產生，就叫做無記（既非善也非惡）。如果從這個意義上說，數滅無為（通過智慧斷滅煩惱而證得的涅槃），一向是善的，因為它是由善因產生的。虛空無為（沒有阻礙的空間），一向是無記的，因為它不是由善或惡的因緣產生的。非數無為（通過修行而獲得的，不屬於斷滅的解脫），其性質則通於三種（善、惡、無記）。 戒律、佈施等行為，使惡念不起，稱之為善。邪見等念頭，使善念不生，稱之為惡。其餘的則稱為無記。從五種果報的分別來看，能產生快樂果報的，稱之為善；產生痛苦果報的，稱之為惡；其餘的則稱為無記。如果從這個意義上說，三種無為法（數滅無為、虛空無為、非數無為）都是無記的，因為它們不作為產生果報的原因。 第六，有漏和無漏的分別。解釋有四種意義：一，本體是煩惱的，稱為有漏；其餘的稱為無漏。如果從這個意義上說，三種無為法都是無漏的，因為它們的本體不是煩惱。二，通過斷除煩惱而獲得的，稱為無漏；其餘的稱為有漏。如果從這個意義上說，一切數滅都是無漏的，其餘的都是有漏的。三，為無漏智慧所證得的，稱為無漏；其餘的都是有漏的。如果從這個意義上說，虛空和非數一向是有漏的，數滅則不確定。為無漏智慧斷除障礙而獲得的，一向是無漏的；為世俗智慧斷除障礙而獲得的，有的是，有的不是。直接用等智（與世俗智慧相等的智慧）斷除障礙而獲得的，是有漏的。等智斷除完畢后，再用無漏智慧重新印證的，則判為無漏。四，為無漏智慧斷除障礙而獲得的，稱為無漏；其餘的稱為有漏。根據這個理論，在毗曇（Abhidharma）的觀點中，數滅無為，有的是，有的不是。聖智斷除而獲得的，是無漏的；等智斷除而獲得的，是有漏的。非數滅中，有的是，有的不是。用無漏智慧斷除煩惱，使剩餘的業報和痛苦應該發生而不發生，這是無漏的。其餘的非數滅，是有漏的。虛空無為，一向是有漏的。成實論（Satyasiddhi Shastra）和大乘佛教認為，數滅無為，一向是無漏的；其餘兩種無為，一向是有漏的。有漏和無漏的詳細辨析如上所述。 第七門中，有
【English Translation】 English version: 'Good' is not obtained through the two causes of 'concordant' and 'discordant'. It is called 'avyākrta' (unspecified, neither good nor evil). If based on this meaning, 'nirodha-asamkhyata' (cessation through wisdom, unconditioned) is always good, because it is obtained from a good cause. 'Ākāśa-asamkhyata' (space, unconditioned) is always 'avyākrta', because it is not obtained from the two causes of good or evil. 'Asamkhyata' (unconditioned not based on cessation) has all three natures (good, evil, and unspecified). Observing precepts, giving alms, etc., prevent evil thoughts from arising, and are called 'good'. Wrong views, etc., prevent good thoughts from arising, and are called 'evil'. The rest are called 'avyākrta'. From the perspective of the five types of results, that which can produce pleasant results is called 'good'; that which produces painful results is called 'evil'; the rest are called 'avyākrta'. If based on this meaning, the three 'asamkhyata' dharmas (nirodha-asamkhyata, ākāśa-asamkhyata, and asamkhyata) are all 'avyākrta', because they do not act as causes for producing results. Sixth, the distinction between 'sāsrava' (with outflows, conditioned) and 'anāsrava' (without outflows, unconditioned). There are four meanings in the explanation: First, that whose substance is 'āsrava' (outflow, defilement) is called 'sāsrava'; the rest are called 'anāsrava'. If based on this meaning, the three 'asamkhyata' dharmas are all 'anāsrava', because their substance is not 'āsrava'. Second, that which is obtained through the cessation of 'āsrava' is called 'anāsrava'; the rest are called 'sāsrava'. If based on this meaning, all 'nirodha' is 'anāsrava'; the rest are all 'sāsrava'. Third, that which is attained by 'anāsrava-jñāna' (wisdom without outflows) is called 'anāsrava'; the rest are all 'sāsrava'. If based on this meaning, 'ākāśa' and 'asamkhyata' are always 'sāsrava'; 'nirodha' is uncertain. That which is obtained by 'anāsrava-jñāna' through the cessation of obstacles is always 'anāsrava'; that which is obtained by 'laukika-jñāna' (worldly wisdom) through the cessation of obstacles, sometimes is, sometimes is not. That which is obtained directly by 'sama-jñāna' (equal wisdom) through the cessation of obstacles is 'sāsrava'. After 'sama-jñāna' has completed the cessation, that which is re-certified by 'anāsrava-jñāna' is judged to belong to 'anāsrava'. Fourth, that which is obtained by 'anāsrava-jñāna' through the cessation of obstacles is called 'anāsrava'; the rest are called 'sāsrava'. According to this theory, in the view of the Abhidharma, 'nirodha-asamkhyata', sometimes is, sometimes is not. That which is obtained by 'ārya-jñāna' (noble wisdom) through cessation is 'anāsrava'; that which is obtained by 'sama-jñāna' through cessation is 'sāsrava'. Among 'asamkhyata', sometimes it is, sometimes it is not. Using 'anāsrava-jñāna' to cease afflictions, so that the remaining karmic retribution and suffering that should arise do not arise, this is 'anāsrava'. The rest of 'asamkhyata' is 'sāsrava'. 'Ākāśa-asamkhyata' is always 'sāsrava'. The Satyasiddhi Shastra and Mahayana Buddhism believe that 'nirodha-asamkhyata' is always 'anāsrava'; the other two 'asamkhyata' are always 'sāsrava'. The detailed analysis of 'sāsrava' and 'anāsrava' is as described above. In the seventh section, there is
無分別。諸論不同。毗曇法中。三無為法。一向是有。何故如是。彼宗之中。無不生心。三無為法。為心所緣能生心。故明知。是有。問曰。若有何故經中說作無為。此言無者。無他有為。非無無為。以非無故。謗涅槃者。名為邪見。得大罪報。成實所說。三種無為。並是無法。如人無手。是中更復何所可有。又復經中說作無為。明知。是無。問曰。若無雲何生心。釋言。彼宗緣于無法。得生心故。不妨是無。如人夢中所見境界悉是無法。故知。緣無亦得生心。又問。若無謗涅槃者。何故得罪。釋言。煩惱其實盡滅。謗言不盡。違于滅義。是故得罪。非由謗有所以得罪。有無兩競。備如成實涅槃中說。大乘法中。義說不定。就事以論。得言是無。故經說言。虛空無故不生不滅。餘二類然。以是無故。經名無為。望理而辨。此三乃是待對之法。無有別體。得言是有。故地持言。有為無為。名之為有。無我我所。名之為無。又地經說。虛空界集。無為界集。涅槃界集。若令無法。知何所集。良以大乘非定有。故破有定執。故涅槃言。我諸弟子。不解我意。唱言。如來說三無為一向定有。非定無。故破無定執。故涅槃言。我諸弟子。不解我意。唱言。如來說三無為一向定無。以斯準驗。有無之義。難以偏定。有無如是。
第八以常無常分別。小乘法中。說三無為一向定常。大乘法中。義別有五。一隨相分別。三無為法。俱皆是常。不生滅故。二望本以釋。虛空本有。一向是常。余之二種。滅事方有。義說無常。非是終盡名為無常。三望終以論。數滅是常。餘二無常。數滅無為。證理而成。一得永寂故名為常。餘二情有。得理則舍故曰無常。故大集云。虛空情有。離心則無。是故無常。虛空既然。非數同爾。問曰。得理若舍虛空。諸佛菩薩。為何所依。釋言。舍空依于真如。離真如外更無所依。故華嚴云。普賢菩薩。依于如如不依佛國。虛空亦是。佛國所攝。四攝法從情。三俱無常。以從妄心有起盡故。問曰。經說。虛空無為不生不滅。今云何言從心起盡。釋言。有以。隨心現時不生滅。故名曰無為。以無為故不生不滅。以理論之。心外無空。但是心有。故得說空。隨心起盡。故馬鳴言。一切色法。本來是心。心外無色。亦無虛空。心外既無。寧不依心。以依心故。隨心起盡。虛空既爾。數非數滅理亦同然。云何有起。如人夢中見虛空界見諸法滅見煩惱盡。悉是心起。無為同爾。皆妄心起故。地經中說。虛空界集。無為界集。涅槃界集。云何有盡。如人夢中所見空等寤時悉舍。無為同爾。妄息皆舍。問曰。向言虛空非數情有法故。
【現代漢語翻譯】 現代漢語譯本： 第八，以常與無常分別。在小乘佛法中，認為三種無為法（三無為：擇滅無為、非擇滅無為、虛空無為）始終是恒常不變的。但在大乘佛法中，對此有五種不同的解釋： 第一種是隨相分別。認為三種無為法都是恒常的，因為它們不生不滅。 第二種是從根本上解釋。認為虛空（虛空無為）本來就存在，所以始終是恒常的。而其餘兩種無為法（擇滅無為、非擇滅無為）是在斷滅某些事物后才顯現的，所以從意義上說是無常的。這裡的『無常』並非指最終消亡，而是指其生起依賴於特定條件。 第三種是從終極結果來論述。認為數滅（擇滅無為）是恒常的，其餘兩種是無常的。數滅無為是通過證悟真理而成就的，一旦獲得就永遠寂靜，所以稱為恒常。而其餘兩種無為法是基於情識而產生的，證悟真理后就會捨棄，所以說是無常的。因此，《大集經》中說，虛空是情識所產生的，離開心識就不存在，所以是無常的。虛空既然如此，非數滅（非擇滅無為）也同樣如此。有人問：如果證悟真理后就捨棄虛空，那麼諸佛菩薩依靠什麼呢？回答說：捨棄虛空后，就依靠真如。除了真如之外，再沒有其他可以依靠的。所以《華嚴經》中說，普賢菩薩依靠如如（真如的別名），而不依靠佛國。虛空也屬於佛國所包含的。 第四種是四攝法（佈施、愛語、利行、同事）都是從情識產生的，所以三種無為法都是無常的，因為它們都是從虛妄的心識中產生和消滅的。有人問：經中說，虛空無為是不生不滅的，現在為什麼說它是從心識中產生和消滅的呢？回答說：從某種意義上說，虛空隨心識顯現時是不生不滅的，所以稱為無為。因為是無為法，所以不生不滅。但從理論上來說，心識之外沒有虛空，虛空只是心識的一種顯現，所以可以說虛空隨心識而產生和消滅。因此，馬鳴菩薩說，一切色法（物質現象）本來就是心識的顯現，心識之外沒有色法，也沒有虛空。心識之外既然沒有，難道不是依靠心識嗎？因為依靠心識，所以隨心識而產生和消滅。虛空既然如此，數滅和非數滅的道理也是一樣的。那麼，如何理解『產生』呢？比如，人在夢中看到虛空界，看到諸法寂滅，看到煩惱斷盡，這些都是心識的顯現，無為法也是如此，都是虛妄心識的顯現。所以，《地持經》中說，虛空界集，無為界集，涅槃界集。那麼，如何理解『消滅』呢？比如，人在夢中所見到的虛空等等，醒來時都會捨棄，無為法也是如此，當虛妄心識止息時，都會捨棄。有人問：前面說虛空和非數滅是情識所產生的法，那麼……
【English Translation】 English version: Eighth, distinguishing between permanence and impermanence. In the Hinayana (Small Vehicle) teachings, the three unconditioned dharmas (asamkhata-dharma) are said to be always fixed and permanent. However, in the Mahayana (Great Vehicle) teachings, there are five different interpretations: First, according to the aspectual distinction, all three unconditioned dharmas are permanent because they do not arise or cease. Second, explained from the fundamental perspective, space (akasa-asamkhata) is originally existent and therefore always permanent. The other two (nirodha-asamkhata and anirodha-asamkhata) only arise after the cessation of certain things, so they are said to be impermanent in meaning. This 'impermanence' does not mean ultimate extinction, but rather that their arising depends on specific conditions. Third, discussed from the ultimate result, cessation through knowledge (nirodha-asamkhata) is permanent, while the other two are impermanent. Cessation through knowledge is achieved through the realization of truth, and once attained, it is eternally tranquil, hence it is called permanent. The other two are based on emotional consciousness, and they are abandoned upon realizing the truth, so they are said to be impermanent. Therefore, the Mahasamghata Sutra says that space is produced by emotional consciousness, and it does not exist apart from the mind, so it is impermanent. Since space is like this, non-cessation through knowledge (anirodha-asamkhata) is also the same. Someone asks: If space is abandoned upon realizing the truth, what do the Buddhas and Bodhisattvas rely on? The answer is: Having abandoned space, they rely on Suchness (tathata). Apart from Suchness, there is nothing else to rely on. Therefore, the Avatamsaka Sutra says that Samantabhadra Bodhisattva relies on Suchness and not on the Buddha-lands. Space is also included within the Buddha-lands. Fourth, the four means of conversion (dana, priyavacana, arthakriya, samanarthata) all arise from emotional consciousness, so all three unconditioned dharmas are impermanent because they arise and cease from the deluded mind. Someone asks: The sutras say that unconditioned space does not arise or cease, so why do you now say that it arises and ceases from the mind? The answer is: In a certain sense, space does not arise or cease when it appears with the mind, so it is called unconditioned. Because it is unconditioned, it does not arise or cease. But theoretically, there is no space outside of the mind; space is only a manifestation of the mind, so it can be said that space arises and ceases with the mind. Therefore, Asvaghosa says that all material phenomena (rupa-dharma) are originally manifestations of the mind; there is no material phenomena or space outside of the mind. Since there is nothing outside of the mind, does it not rely on the mind? Because it relies on the mind, it arises and ceases with the mind. Since space is like this, the principle of cessation through knowledge and non-cessation through knowledge is also the same. Then, how should we understand 'arising'? For example, when a person sees the realm of space, sees the cessation of all dharmas, and sees the exhaustion of afflictions in a dream, all of these are manifestations of the mind. The unconditioned dharmas are also the same; they are all manifestations of the deluded mind. Therefore, the Bodhisattva-bhumi Sutra says, 'The collection of the realm of space, the collection of the realm of the unconditioned, the collection of the realm of Nirvana.' Then, how should we understand 'ceasing'? For example, the space and so on that a person sees in a dream are all abandoned upon waking up. The unconditioned dharmas are also the same; when the deluded mind ceases, they are all abandoned. Someone asks: Earlier, it was said that space and non-cessation through knowledge are dharmas produced by emotional consciousness, so...
得理則舍。名為無常。數滅無為。證理而成。一得永寂。名之為常。今云何言數滅無為亦隨心盡。釋有兩義。一簡妄異真。數滅之中。有妄有真。緣治斷得。名之為妄。證實舍妄。說以為真。前言常者。是真數滅。此言盡者。是妄數滅。故地經言。如人夢中見身墮河。施大方便欲出此河。忽然便寤即離一切勇猛據事。夢中墮河。喻在煩惱。夢中出河。喻得涅槃。寤喻實證。夢中出沒。寤時悉舍。明知。妄滅得實。皆舍。二情實相望。隨義分別。據情望實。情外有實。得實舍情。以為數滅。是故數滅。一得永常。證實返望。由來無情。知何所斷為今數滅。故說非常。故地論言。自性常寂。非先有染后時離也。第五攝法就實分別。于中有二。一就實性。三無為法。非常無常。據實本無。知復說何為常無常。二就實用。三無為法。亦常無常。用隨心現。名為無常。無時不現故說為常。是義云何。如地經說。菩薩以十身作空。空作十身。或於自身一毛孔中。現虛空界。或復不現。是故得言虛空無常。菩薩常住虛空三昧。令一切法悉為空界。無時暫廢。故得言常。如龍樹說。菩薩或入滅盡三昧。令三世法悉皆滅盡。或時入彼不滅三昧。令三世法皆悉不滅。如夢所見。故得言非數無常。入滅三昧。無時不滅。是故得言非數是常。菩
【現代漢語翻譯】 現代漢語譯本 『得理則舍』，指的是證悟真理后，捨棄原有的妄想執著，這被稱為『無常』。通過修行斷滅煩惱，證得無為之理，這是通過證悟真理而成就的。一旦證得永恒寂靜的涅槃，就稱之為『常』。那麼，為什麼又說通過修行斷滅煩惱而證得的『無為』也會隨著心念的消逝而消失呢？ 對此有兩種解釋：一是區分虛妄和真實。在通過修行斷滅煩惱的過程中，既有虛妄的成分，也有真實的成分。通過修行來斷除煩惱而獲得的，可以稱之為虛妄。通過真實證悟而捨棄虛妄的，可以稱之為真實。前面所說的『常』，指的是真實的斷滅煩惱。這裡所說的『盡』，指的是虛妄的斷滅煩惱。所以，《地經》（Dashabhumika Sutra）中說：『比如有人在夢中看見自己掉進河裡，用盡各種方法想要從河裡出來。突然醒來，就脫離了一切勇猛掙扎的行為。』夢中掉進河裡，比喻身處煩惱之中。夢中從河裡出來，比喻證得涅槃。醒來，比喻真實的證悟。夢中的掙扎和脫離，在醒來時全部捨棄。由此可知，虛妄的斷滅和真實的證悟，都是要捨棄的。 二是站在情和實兩個角度來看待，根據不同的角度進行分別。從凡夫的情感角度來看，實相存在於情感之外，證得實相就要捨棄情感，這可以被認為是斷滅煩惱。因此，斷滅煩惱一旦證得就是永恒不變的。但是，從證悟實相的角度反觀，本來就沒有情感，又有什麼可以斷滅的呢？所以說它不是永恒不變的。所以，《地論》（Dashabhumika Sutra Commentary）中說：『自性本來就是寂靜的，不是先有染污後來才離開染污的。』 第五，從攝法（Dharmasangraha）的角度，就實相進行分別，其中有兩種情況。一是就實性而言，三種無為法（三無為：擇滅無為、非擇滅無為、虛空無為）既不是常，也不是無常，因為就實相而言，它們本來就不存在，又有什麼可說它是常還是無常呢？二是就實用而言，三種無為法也是既常又無常。它們的作用隨著心念的顯現而顯現，所以稱為『無常』。它們無時無刻不在顯現，所以又說它是『常』。這是什麼意思呢？ 就像《地經》（Dashabhumika Sutra）所說：『菩薩用十身來作為空性，又用空性來作為十身。或者在自身的一個毛孔中，顯現虛空世界，或者又不顯現。』所以可以說虛空是無常的。菩薩常住在虛空三昧（Samadhi of Emptiness），使一切法都成為空性的境界，沒有一刻停止，所以又可以說它是常的。就像龍樹（Nagarjuna）所說：『菩薩或者進入滅盡三昧（Samadhi of Cessation），使三世法（過去、現在、未來）全部滅盡，或者進入不滅三昧，使三世法全部不滅。』就像夢中所見一樣，所以可以說非數（Nirvana）是無常的。進入滅盡三昧，無時無刻不在滅盡，所以又可以說非數是常的。菩薩...
【English Translation】 English version 'Gaining the principle, then relinquishing' refers to abandoning the original delusions and attachments after realizing the truth, which is called 'impermanence' (anitya). Severing afflictions through practice and realizing the principle of non-action (asamskrita) is achieved through the realization of truth. Once eternal and tranquil Nirvana is attained, it is called 'permanence' (nitya). So, why is it said that the 'non-action' attained through the cessation of afflictions through practice also disappears with the cessation of thoughts? There are two explanations for this: First, distinguishing between the false and the true. In the process of severing afflictions through practice, there are both false and true components. What is obtained by severing afflictions through practice can be called false. Abandoning the false through true realization can be called true. The 'permanence' mentioned earlier refers to the true cessation of afflictions. The 'exhaustion' mentioned here refers to the false cessation of afflictions. Therefore, the Dashabhumika Sutra says: 'For example, a person sees himself falling into a river in a dream, and tries every means to get out of the river. Suddenly waking up, he is free from all the brave struggling actions.' Falling into the river in a dream is a metaphor for being in the midst of afflictions. Getting out of the river in a dream is a metaphor for attaining Nirvana. Waking up is a metaphor for true realization. The struggles and escapes in the dream are all abandoned upon waking up. From this, it can be known that both the false cessation and the true realization are to be abandoned. Second, it is viewed from the perspectives of emotion (samsara) and reality (tathata), distinguishing according to different perspectives. From the perspective of ordinary people's emotions, reality exists outside of emotions, and attaining reality requires abandoning emotions, which can be considered the cessation of afflictions. Therefore, once the cessation of afflictions is attained, it is eternally unchanging. However, looking back from the perspective of realizing reality, there were no emotions in the first place, so what can be severed? Therefore, it is said to be not eternally unchanging. Therefore, the Dashabhumika Sutra Commentary says: 'The self-nature is originally tranquil, not that it was first defiled and then later separated from defilement.' Fifth, from the perspective of Dharmasangraha, distinguishing based on reality, there are two situations. First, in terms of reality, the three unconditioned dharmas (three asamskritas: Nirodha-samapatti, apratisankhya-nirodha, and akasa) are neither permanent nor impermanent, because in terms of reality, they do not exist in the first place, so what can be said to be permanent or impermanent? Second, in terms of function, the three unconditioned dharmas are also both permanent and impermanent. Their function appears with the manifestation of thoughts, so it is called 'impermanent'. They are manifesting at all times, so it is also said to be 'permanent'. What does this mean? Just as the Dashabhumika Sutra says: 'The Bodhisattva uses the ten bodies as emptiness, and uses emptiness as the ten bodies. Or in one pore of his own body, he manifests the world of emptiness, or he does not manifest it.' Therefore, it can be said that emptiness is impermanent. The Bodhisattva constantly dwells in the Samadhi of Emptiness, making all dharmas become the realm of emptiness, without stopping for a moment, so it can also be said to be permanent. Just as Nagarjuna says: 'The Bodhisattva either enters the Samadhi of Cessation, causing all the dharmas of the three times (past, present, and future) to be completely extinguished, or enters the Samadhi of Non-Cessation, causing all the dharmas of the three times to be not extinguished.' Just like what is seen in a dream, so it can be said that Nirvana is impermanent. Entering the Samadhi of Cessation, it is extinguishing at all times, so it can also be said that Nirvana is permanent. The Bodhisattva...
薩有時。現斷煩惱。有時現行。是故得言數滅無常。菩薩住彼寂靜三昧。畢竟永寂諸煩惱等。是故得言數滅是常。常無常義。具辨如是。
第九門中。約對四無。共相收攝。言四無者。如涅槃說。一已有無。二未有無。三者互無。四畢竟無。起已謝往現。今無法名已有無。當法未起。名未有無。牛中無馬。馬中無牛。如是一切。名為互無。如龜無毛兔無角等。如是一切。名畢竟無。四無如是。攝相云何。于中略以兩門分別。一就四辨三。二就三辨四。就初門中。先就已有辨三無為。宗別不同。依如毗曇。已有之無。非三無為。何故如是。過去之法。當時滅壞。是四相中無常之滅。故非無為。謝往已竟往成在過。是過去有。復非無為。彼過去法。現無集用。是其有為虛空所攝。故非無為。問曰。毗曇說有現得得過去世煩惱染業。斷現得故。令過去世煩惱與業不屬行人。此之數滅。是已有無。云何說言已有之無無為不攝。釋言。彼宗雖復宣說斷現得故令過去世煩惱染業不屬行人。而過去世煩惱與業。有體常在故非無為。問曰。毗曇說斷現得。如是現得。被斷滅已名為數滅。此之數滅。是已有無。今云何言已有之無非三無為。釋言。彼說斷現得者。但令現得不能生后。不斷得體故。彼得體雖被斷已謝滅過去。而非數滅
【現代漢語翻譯】 現代漢語譯本 有時（薩）煩惱已經斷除，有時煩惱還會現行。因此可以說『數滅』（Nirodha-samāpatti，滅盡定）是無常的。菩薩安住于寂靜的三昧（Samādhi，禪定）中，究竟地永遠寂滅諸煩惱等等。因此可以說『數滅』是常的。常與無常的意義，已經像這樣詳細辨析過了。
在第九門中，通過對四種『無』的分析，來共同地收攝這些概念。所說的四種『無』，如《涅槃經》所說：一是『已有無』，二是『未有無』，三是『互無』，四是『畢竟無』。已經生起、已經過去的法，現在沒有了，這叫做『已有無』。將要生起的法，還沒有生起，叫做『未有無』。牛中沒有馬，馬中沒有牛，像這樣的一切，叫做『互無』。像烏龜沒有毛，兔子沒有角等等，像這樣的一切，叫做『畢竟無』。四種『無』就是這樣。那麼如何收攝這些概念呢？其中略微用兩種方式來分別：一是就四種『無』來辨析三種無為法（Asaṃskṛta，不生不滅的法），二是就三種無為法來辨析四種『無』。就第一種方式來說，先就『已有』來辨析三種無為法。宗派不同，依據如《毗曇》（Abhidhamma，阿毗達摩），『已有』的『無』，不是三種無為法。為什麼這樣說呢？過去的法，當時就滅壞了，這是四相（四相：生、住、異、滅）中的『滅』，所以不是無為法。已經過去、已經結束，已經成為過去，是過去『有』，又不是無為法。那過去的法，現在沒有作用，是被有為法（Saṃskṛta，因緣和合而生的法）的虛空所攝，所以不是無為法。有人問：在《毗曇》中說，有『現得』（prāpti，獲得）可以獲得過去世的煩惱染業，斷除了『現得』，就能使過去世的煩惱和業不屬於修行人。這種『數滅』，是『已有無』，為什麼說『已有』的『無』不被無為法所攝呢？解釋說：那個宗派雖然宣說斷除『現得』，就能使過去世的煩惱染業不屬於修行人，但是過去世的煩惱和業，本體仍然存在，所以不是無為法。有人問：《毗曇》中說斷除『現得』，像這樣『現得』，被斷滅后就叫做『數滅』。這種『數滅』，是『已有無』，現在為什麼說『已有』的『無』不是三種無為法呢？解釋說：他們所說的斷除『現得』，只是使『現得』不能產生後續，並沒有斷除『得』的本體，所以那個『得』的本體雖然被斷除，已經謝滅過去，但不是『數滅』。
【English Translation】 English version Sometimes (Sa) afflictions are already severed; sometimes they still manifest. Therefore, it can be said that 『Nirodha-samāpatti』 (滅盡定, cessation attainment) is impermanent. Bodhisattvas abide in the tranquil Samādhi (禪定, concentration), ultimately and eternally extinguishing all afflictions, and so on. Therefore, it can be said that 『Nirodha-samāpatti』 is permanent. The meanings of permanence and impermanence have been thoroughly distinguished in this way.
In the ninth section, these concepts are collectively encompassed through an analysis of the four types of 『non-existence.』 The four types of 『non-existence』 are as described in the Nirvana Sutra: first, 『past non-existence』 (已有無); second, 『future non-existence』 (未有無); third, 『mutual non-existence』 (互無); and fourth, 『absolute non-existence』 (畢竟無). A dharma (法, phenomenon) that has arisen and passed, and is now absent, is called 『past non-existence.』 A dharma that is about to arise but has not yet arisen is called 『future non-existence.』 There is no horse in a cow, and no cow in a horse; all such instances are called 『mutual non-existence.』 Like a turtle having no fur, a rabbit having no horns, and so on; all such instances are called 『absolute non-existence.』 These are the four types of 『non-existence.』 So how are these concepts encompassed? Here, we briefly distinguish them in two ways: first, by analyzing the three unconditioned dharmas (Asaṃskṛta, 不生不滅的法) based on the four types of 『non-existence』; and second, by analyzing the four types of 『non-existence』 based on the three unconditioned dharmas. Regarding the first approach, we first analyze the three unconditioned dharmas based on 『past existence.』 Different schools hold different views. According to the Abhidhamma (阿毗達摩), the 『non-existence』 of 『past existence』 is not one of the three unconditioned dharmas. Why is this so? A past dharma is destroyed at that time; this is the 『cessation』 within the four characteristics (四相: 生, 住, 異, 滅, four marks of existence: arising, abiding, changing, ceasing), so it is not an unconditioned dharma. Having passed, having ended, having become the past, it is a past 『existence,』 and again, it is not an unconditioned dharma. That past dharma now has no function; it is encompassed by the conditioned dharma (Saṃskṛta, 因緣和合而生的法) of space, so it is not an unconditioned dharma. Someone asks: In the Abhidhamma, it is said that 『present attainment』 (prāpti, 獲得) can obtain the defiled karma of past afflictions; by severing 『present attainment,』 one can cause the afflictions and karma of the past to no longer belong to the practitioner. This 『Nirodha-samāpatti』 is 『past non-existence,』 so why is it said that the 『non-existence』 of 『past existence』 is not encompassed by unconditioned dharmas? The explanation is: Although that school proclaims that severing 『present attainment』 can cause the defiled karma of past afflictions to no longer belong to the practitioner, the substance of the afflictions and karma of the past still exists, so it is not an unconditioned dharma. Someone asks: In the Abhidhamma, it is said that 『present attainment』 is severed, and this 『present attainment,』 after being severed, is called 『Nirodha-samāpatti.』 This 『Nirodha-samāpatti』 is 『past non-existence,』 so why is it now said that the 『non-existence』 of 『past existence』 is not one of the three unconditioned dharmas? The explanation is: What they mean by severing 『present attainment』 is only that 『present attainment』 cannot produce subsequent results; it does not sever the substance of 『attainment,』 so although that substance of 『attainment』 has been severed and has passed into the past, it is not 『Nirodha-samāpatti.』
。成實法中。過去之法。當時滅壞。是無常滅。與毗曇同。謝滅已竟。今望全無。此之無處。是虛空攝。彼宗宣說過去未來二世無故。問曰。已無何故不名非數滅攝。釋云。非數但滅未來未起法故。此云何知。毗曇非數。但滅未起。成實不非。明知。共用。問曰。何故已有之無不名數滅。一切聖道。但遮未來。已起之法。不可斷故。問曰。現解斷過去因。遮未來果。名為斷滅。今云何言但遮未來不斷過去。此如上釋。過因已滅。現無可斷。但遮未來令不起時。使彼過因牽義不成。名斷過因。理實現無過因可斷。大乘法中。與成實同。問曰。大乘斷同體惑。同體之惑。與智俱現。被斷謝往。即是數滅。如是數滅。是已有無。何說言與成實同已有之無皆非數滅。釋言。大乘斷同體者。但斷此惑生后之義。不斷惑體。故此自體無明盡處。亦非數滅。問曰。何故不斷惑體。惑體無常。自然滅壞。不假斷故(此已有竟)。
次就未有辨三無為。宗別不同。毗曇法中。分別有三。一者未來當起之法。現今未起。雖復未起。性有在當。此未來有。非無為攝。二者未來應起之法。以有現在見修二道。令彼永滅。是數滅攝。三者未來應起之法。余緣力故。令其不起。是非數滅。成實法中。未有之無。三無為攝。一者當起而令未起。
【現代漢語翻譯】 現代漢語譯本：在《成實論》的教法中，過去的法，在它存在的時候就已經滅壞了，這被稱為無常滅，這一點與《阿毗達磨》的觀點相同。已經謝滅完畢的法，現在看來是完全不存在的，這種不存在的狀態，被歸類於虛空所攝。他們宗派宣揚過去和未來二世是不存在的，所以有人問：既然已經不存在了，為什麼不歸類為非數滅所攝呢？解釋說：非數滅只是滅除未來尚未生起的法。這是如何知道的呢？因為《阿毗達磨》的非數滅，只是滅除尚未生起的法，而《成實論》的觀點並非如此，這明顯說明了兩者是共同使用的。有人問：為什麼已經存在的法的滅無，不被稱為數滅呢？因為一切聖道，都只是遮止未來，已經生起的法，是無法斷除的。有人問：現在通過智慧斷除過去的原因，遮止未來的結果，這被稱為斷滅。現在為什麼說只是遮止未來，而不是斷除過去呢？這就像上面解釋的那樣，過去的原因已經滅了，現在沒有什麼可以斷除的，只是遮止未來，使它不再生起，使得過去的原因牽引未來的作用無法實現，這被稱為斷除過去的原因。但實際上並沒有過去的原因可以斷除。《大乘》的教法中，與《成實論》的觀點相同。有人問：《大乘》斷除同體之惑（與本體相同的迷惑），這種同體之惑，與智慧同時顯現，被斷除后就消失了，這就是數滅。這樣的數滅，是已經存在的法的滅無。為什麼說與《成實論》的觀點相同，即已經存在的法的滅無都不是數滅呢？解釋說：《大乘》斷除同體之惑，只是斷除這種迷惑產生後續影響的作用，而不是斷除迷惑的本體。因此，這個自體無明（自性本來的無明）的止息之處，也不是數滅。有人問：為什麼不斷除迷惑的本體呢？因為迷惑的本體是無常的，會自然滅壞，不需要特意去斷除（以上是關於已有的討論）。 接下來就未有的法來辨析三種無為。宗派的觀點各不相同。《阿毗達磨》的教法中，分別有三種情況。第一種是未來將要生起的法，現在還沒有生起。雖然還沒有生起，但其性質是存在於未來的，這種未來的存在，不屬於無為所攝。第二種是未來應該生起的法，通過現在的見道（證悟真理的道路）和修道（修行的方法），使其永遠滅除，這屬於數滅所攝。第三種是未來應該生起的法，由於其他因緣的力量，使其不再生起，這是非數滅。在《成實論》的教法中，未有的滅無，屬於三種無為所攝。第一種是本應生起但使其沒有生起。
【English Translation】 English version: In the teaching of the Satyasiddhi School, a past dharma (phenomenon), at the time of its existence, is already destroyed. This is called impermanent destruction, which is the same as the Sarvastivada School. A dharma that has completely ceased to exist is now seen as completely non-existent. This state of non-existence is categorized as being included in space. Their school proclaims that the past and future two times do not exist, so someone asks: Since it no longer exists, why is it not categorized as being included in apratisankhya-nirodha (cessation through lack of conditions)? The explanation is: Apratisankhya-nirodha only destroys future dharmas that have not yet arisen. How is this known? Because the apratisankhya-nirodha of the Sarvastivada School only destroys dharmas that have not yet arisen, while the view of the Satyasiddhi School is not like this, which clearly shows that the two are used together. Someone asks: Why is the destruction of a dharma that already exists not called pratisankhya-nirodha (cessation through wisdom)? Because all noble paths only prevent the future; dharmas that have already arisen cannot be cut off. Someone asks: Now, through wisdom, the past cause is cut off, and the future result is prevented. This is called destruction. Why do you now say that it only prevents the future and does not cut off the past? This is as explained above. The past cause has already been destroyed, and there is nothing to cut off now. It only prevents the future from arising, so that the function of the past cause to lead to the future cannot be realized. This is called cutting off the past cause. But in reality, there is no past cause that can be cut off. In the Mahayana teachings, it is the same as the Satyasiddhi School. Someone asks: Mahayana cuts off the homogeneous delusion (delusion of the same nature). This homogeneous delusion appears simultaneously with wisdom and disappears after being cut off. This is pratisankhya-nirodha. Such pratisankhya-nirodha is the destruction of a dharma that already exists. Why do you say that it is the same as the Satyasiddhi School, that the destruction of a dharma that already exists is not pratisankhya-nirodha? The explanation is: Mahayana cuts off the homogeneous delusion, only cutting off the function of this delusion to produce subsequent effects, not cutting off the essence of the delusion. Therefore, the place where this self-nature ignorance (original ignorance of self-nature) ceases is also not pratisankhya-nirodha. Someone asks: Why not cut off the essence of the delusion? Because the essence of the delusion is impermanent and will naturally be destroyed, so there is no need to deliberately cut it off (the above is about what already exists). Next, we will analyze the three unconditioned dharmas based on dharmas that do not yet exist. The views of the schools are different. In the teachings of the Sarvastivada School, there are three situations. The first is a future dharma that will arise, but has not yet arisen. Although it has not yet arisen, its nature exists in the future. This future existence does not belong to the unconditioned. The second is a future dharma that should arise, but through the present path of seeing (path of enlightenment) and path of cultivation (method of practice), it is permanently destroyed. This belongs to pratisankhya-nirodha. The third is a future dharma that should arise, but due to the power of other conditions, it does not arise. This is apratisankhya-nirodha. In the teachings of the Satyasiddhi School, the non-existence of what does not yet exist belongs to the three unconditioned dharmas. The first is what should arise but is made not to arise.
即此無法。是虛空攝。二者當起以道力故令其不起。是數滅攝。三者當起余緣力故令其不起。是非數滅。大乘法中。未有之無。相同成實(此未有竟)。
次就互無辨三無為。宗別不同。毗曇法中。有為之上互無他法。從其說處。有為所攝。三無為上互無他法。亦從說處。三無為攝。成實法中。有為之上互無他法。是虛空攝。以彼有為不攝無故。三無為上互無他法。義則不定。若虛空中。互無他法。是虛空攝。數滅之上互無他法。義有兩兼。一望所滅諸煩惱等。以說互無。是數滅攝。正說彼無為數滅。故二望余法以辨互無。是虛空攝。不無彼法為數滅故。非數滅上互無他法。義亦兩兼。一望所滅以辨互無。非數滅攝。正無彼法為非數滅故。二望余法以辨互無。是虛空攝。不無彼法為非數滅故。問曰。何故有上無他非有為攝。空中無他。即虛空攝。釋言。有上辨互無者。附有說無。不用彼無以為有故。有法不攝。空中無他。正說此無為虛空。故虛空所攝問曰。何故空中無他令攝虛空。余無為中。互無他法。或是數滅非數滅攝。或虛空攝。釋言。虛空是其寬故。空中無他。全虛空攝。余無為中。除其所滅互無他法。亦虛空攝。餘二狹故。唯望所滅以說互無。是其數滅非數滅攝。大乘法中。若就有為虛空無為非數無為
【現代漢語翻譯】 現代漢語譯本： 『即此無法』（即是說，這種『無法』），屬於虛空無為（Akasa-anupadhi）。 『二者當起以道力故令其不起』（兩種情況本應生起，但通過修道的力量使其不生起），屬於數滅無為（Nirodha-samapatti）。 『三者當起余緣力故令其不起』（第三種情況本應生起，但由於其他因緣的力量使其不生起），屬於非數滅（Apratisankhya-nirodha）。 在大乘佛法中，『未有之無』（指事物原本不存在的狀態），與成實宗（Satya-siddhi）的觀點相同（以上是關於『未有』的討論）。
接下來，就『互無』（相互不存在）來辨析三種無為。 宗派不同，觀點各異。 在毗曇宗（Abhidharma）的觀點中，有為法（Samskrta-dharma）之上相互不存在其他法，從其所說的角度來看，屬於有為法所攝。 三種無為法之上相互不存在其他法，也從其所說的角度來看，屬於三種無為法所攝。 在成實宗的觀點中，有為法之上相互不存在其他法，屬於虛空無為所攝，因為該宗派認為有為法不包含『無』的性質。 三種無為法之上相互不存在其他法，其意義則不確定。 如果在虛空無為中，相互不存在其他法，則屬於虛空無為所攝。 數滅無為之上相互不存在其他法，其意義有兩種兼顧。 一是針對所滅的諸煩惱等，以『相互不存在』來描述，屬於數滅無為所攝。因為正是因為滅除了這些煩惱，才說是數滅無為。 二是針對其他法來辨析『相互不存在』，則屬於虛空無為所攝。因為並非沒有那些法才成為數滅無為。 非數滅無為之上相互不存在其他法，其意義也有兩種兼顧。 一是針對所滅的法以辨析『相互不存在』，屬於非數滅無為所攝。正是因為沒有了那些法，才成為非數滅無為。 二是針對其他法以辨析『相互不存在』，則屬於虛空無為所攝。因為並非沒有那些法才成為非數滅無為。 問：為什麼有為法之上不存在其他法，不屬於有為法所攝，而虛空無為中不存在其他法，就屬於虛空無為所攝？ 答：在有為法之上辨析『相互不存在』，是依附於『有』來說『無』，並不是用那個『無』來作為『有』的基礎，所以不屬於有為法所攝。 而虛空無為中不存在其他法，正是說這個『無』就是虛空無為，所以屬於虛空無為所攝。 問：為什麼虛空無為中不存在其他法就屬於虛空無為所攝，而其他無為法中相互不存在其他法，或者屬於數滅無為、非數滅無為所攝，或者屬於虛空無為所攝？ 答：因為虛空無為是寬廣的，所以虛空無為中不存在其他法，完全屬於虛空無為所攝。 而其他無為法，除了其所滅的對象之外，相互不存在其他法，也屬於虛空無為所攝。因為數滅無為和非數滅無為是狹隘的，所以只是針對所滅的對象來說『相互不存在』，才屬於數滅無為和非數滅無為所攝。 在大乘佛法中，如果就有為法、虛空無為、非數滅無為而言……
【English Translation】 English version: 'That which is non-existent' (meaning this 'non-existence') is included in Akasa-anupadhi (space as unconditioned element). 'Two things that should arise, but are prevented from arising due to the power of the path' is included in Nirodha-samapatti (cessation attained through meditative absorption). 'Three things that should arise, but are prevented from arising due to the power of other conditions' is Apratisankhya-nirodha (cessation not attained through knowledge). In Mahayana Buddhism, 'non-existence of what has not yet existed' is the same as the view of Satya-siddhi (the Completion of Truth school) (this concludes the discussion on 'non-existence').
Next, based on 'mutual non-existence', we distinguish the three unconditioned elements. Different schools have different views. In the view of Abhidharma, there is no other dharma that mutually exists above Samskrta-dharma (conditioned dharmas). From the perspective of what it says, it is included in Samskrta-dharma. There is no other dharma that mutually exists above the three unconditioned elements. Also from the perspective of what it says, it is included in the three unconditioned elements. In the view of Satya-siddhi, there is no other dharma that mutually exists above Samskrta-dharma, which is included in Akasa-anupadhi, because that school believes that Samskrta-dharma does not include the nature of 'non-existence'. The meaning of no other dharma that mutually exists above the three unconditioned elements is uncertain. If, in Akasa-anupadhi, there is no other dharma that mutually exists, it is included in Akasa-anupadhi. There are two aspects to the meaning of no other dharma that mutually exists above Nirodha-samapatti. First, it is described as 'mutually non-existent' with respect to the afflictions that have been extinguished, and is included in Nirodha-samapatti. Because it is the extinction of these afflictions that is called Nirodha-samapatti. Second, it is distinguished as 'mutually non-existent' with respect to other dharmas, and is included in Akasa-anupadhi. Because it is not the absence of those dharmas that makes it Nirodha-samapatti. There are also two aspects to the meaning of no other dharma that mutually exists above Apratisankhya-nirodha. First, it is distinguished as 'mutually non-existent' with respect to the dharmas that have been extinguished, and is included in Apratisankhya-nirodha. Because it is the absence of those dharmas that makes it Apratisankhya-nirodha. Second, it is distinguished as 'mutually non-existent' with respect to other dharmas, and is included in Akasa-anupadhi. Because it is not the absence of those dharmas that makes it Apratisankhya-nirodha. Question: Why is it that the non-existence of other dharmas above Samskrta-dharma is not included in Samskrta-dharma, while the non-existence of other dharmas in Akasa-anupadhi is included in Akasa-anupadhi? Answer: When 'mutual non-existence' is distinguished above Samskrta-dharma, it is based on 'existence' to speak of 'non-existence'. It is not using that 'non-existence' as the basis for 'existence', so it is not included in Samskrta-dharma. However, the non-existence of other dharmas in Akasa-anupadhi is precisely saying that this 'non-existence' is Akasa-anupadhi, so it is included in Akasa-anupadhi. Question: Why is it that the non-existence of other dharmas in Akasa-anupadhi included in Akasa-anupadhi, while the mutual non-existence of other dharmas in other unconditioned elements is either included in Nirodha-samapatti and Apratisankhya-nirodha, or included in Akasa-anupadhi? Answer: Because Akasa-anupadhi is vast, the non-existence of other dharmas in Akasa-anupadhi is entirely included in Akasa-anupadhi. The other unconditioned elements, except for what they extinguish, the mutual non-existence of other dharmas is also included in Akasa-anupadhi. Because Nirodha-samapatti and Apratisankhya-nirodha are narrow, they are only included in Nirodha-samapatti and Apratisankhya-nirodha when 'mutual non-existence' is spoken of with respect to what is extinguished. In Mahayana Buddhism, if we consider Samskrta-dharma, Akasa-anupadhi, and Apratisankhya-nirodha...
。以辨互無。與成實同。若就數滅以辨互無。粗同成實。窮實別異。所言異者。大乘法中。說一切法但是心有。如夢所見。心生法生。心滅法滅。得涅槃時。妄心息故。隨心所見。一切法滅。故數滅中。互無他法。皆是數滅。問曰。若使得涅槃時諸法皆滅。便無眾生。佛何所化。釋言。據凡以望諸佛。道佛化生。就佛論佛。無佛異生。無生異佛。無佛異生。則無能化。無生異佛。亦無所化。故經說言。平等法界。佛不度生。眾生分別說佛度生(此互無竟)。
次就畢竟辨三無為。宗別不同。若依毗曇。龜無毛等。就事說無。即彼事攝。彼宗緣無。不生心故。三無為中。畢竟無其生住異滅色心等法。還即是彼三無為攝。問曰。就彼三無為中。無生住等。應是互無。今云何言是畢竟無。釋言。有義。若望其餘有為法中生住滅等。以說其無。是互無攝。若說虛空數非數滅體無生等。是畢竟無。如兔無于牛羊等角。是其互無。兔自無角。是畢竟無。若就諦理。宣說畢竟。無我人等。諦理所攝。成實所說。龜無毛等事上無事。是虛空攝。三無為法自體。畢竟無生住等。還即是彼三無為攝。一切法中。畢竟無性。第一義攝。第一義中。畢竟無於一切諸相。當知。亦是第一義攝。大乘法中。若就世事虛空非數。說畢竟無。與成
【現代漢語翻譯】 現代漢語譯本：用『辨互無』的方法來區分『互無』，這與『成實論』的觀點相似。如果用『數滅』來區分『互無』，粗略地看與『成實論』相似，但深入研究則有區別。區別在於，大乘佛法認為一切法都只是心的顯現，就像夢中所見一樣，心生則法生，心滅則法滅。證得涅槃時，虛妄的心停止了，隨心所見的一切法都滅盡了。因此，在『數滅』中，互相不存在的其他法，都是『數滅』。有人會問：如果證得涅槃時一切法都滅盡了，那就沒有眾生了，佛又化度誰呢？回答是：從凡夫的角度來看諸佛，可以說佛化度眾生。但從佛的角度來看佛，沒有與佛不同的眾生，也沒有與眾生不同的佛。沒有與佛不同的眾生，就沒有能化度的對象；沒有與眾生不同的佛，也就沒有所化度的對象。所以經書上說，在平等的法界中，佛不度眾生，只是眾生分別執著，才說佛在度眾生。（『互無』的討論到此結束） 接下來討論用『畢竟無』來區分三種無為法（虛空無為 Ākāśa-asaṃskṛta，擇滅無為 Pratisamkhyā-nirodha-asaṃskṛta，非擇滅無為 Apratisamkhyā-nirodha-asaṃskṛta）。宗派的觀點不同。如果按照毗曇宗的觀點，像烏龜沒有毛等，是從事物本身來說『無』，屬於該事物本身。該宗派認為『緣無』不會產生心。在三種無為法中，畢竟沒有生、住、異、滅等色法和心法，仍然屬於這三種無為法。有人會問：在這三種無為法中，沒有生住等，應該屬於『互無』，為什麼說是『畢竟無』呢？回答是：有一種觀點認為，如果相對於其他的有為法來說生住滅等，說它是『無』，就屬於『互無』。如果說虛空、數滅、非數滅的本體沒有生等，那就是『畢竟無』。比如兔子沒有牛羊等的角，這是『互無』；兔子自身沒有角，這是『畢竟無』。如果就真諦的道理來說，宣說『畢竟無我人』等，屬於真諦所包含的。『成實論』認為，烏龜沒有毛等，是事物本身沒有該事物，屬於虛空。三種無為法的自體，畢竟沒有生住等，仍然屬於這三種無為法。一切法中，畢竟沒有自性，屬於第一義諦所包含的。第一義諦中，畢竟沒有一切諸相，應當知道，也屬於第一義諦所包含的。大乘佛法中，如果就世俗的事物，如虛空、非數滅來說『畢竟無』，與『成實論』的觀點相似。
【English Translation】 English version: To distinguish 'mutual non-existence' (辨互無) by using 'distinguishing mutual non-existence', it is similar to the view of 'Satyasiddhi School' (成實論). If 'cessation by number' (數滅) is used to distinguish 'mutual non-existence', it is roughly similar to 'Satyasiddhi School', but there are differences in deeper research. The difference lies in that Mahayana Buddhism says that all dharmas are only manifestations of the mind, just like what is seen in a dream, when the mind arises, the dharma arises, and when the mind ceases, the dharma ceases. When Nirvana is attained, the false mind stops, and all dharmas seen by the mind cease. Therefore, in 'cessation by number', other dharmas that do not exist mutually are all 'cessation by number'. Someone may ask: If all dharmas cease when Nirvana is attained, then there are no sentient beings, who does the Buddha transform? The answer is: From the perspective of ordinary people looking at the Buddhas, it can be said that the Buddha transforms sentient beings. But from the perspective of the Buddha looking at the Buddha, there are no sentient beings different from the Buddha, and there are no Buddhas different from sentient beings. Without sentient beings different from the Buddha, there is no object to be transformed; without Buddhas different from sentient beings, there is no object to be transformed. Therefore, the scriptures say that in the equal Dharma realm, the Buddha does not liberate sentient beings, it is only sentient beings who discriminate and cling, and say that the Buddha is liberating sentient beings. (The discussion of 'mutual non-existence' ends here) Next, we will discuss distinguishing the three unconditioned dharmas (三無為法 Ākāśa-asaṃskṛta, Pratisamkhyā-nirodha-asaṃskṛta, Apratisamkhyā-nirodha-asaṃskṛta) by using 'absolute non-existence' (畢竟無). The views of the schools are different. According to the view of Sarvāstivāda (毗曇宗), like a turtle having no hair, it is said to be 'non-existent' from the thing itself, and belongs to the thing itself. This school believes that 'condition non-existence' does not produce mind. Among the three unconditioned dharmas, there is absolutely no arising, abiding, changing, ceasing, etc. of form and mind, and it still belongs to these three unconditioned dharmas. Someone may ask: In these three unconditioned dharmas, there is no arising, abiding, etc., it should belong to 'mutual non-existence', why is it said to be 'absolute non-existence'? The answer is: One view is that if arising, abiding, ceasing, etc. are said to be 'non-existent' relative to other conditioned dharmas, it belongs to 'mutual non-existence'. If it is said that the substance of space, cessation by number, and non-cessation by number have no arising, etc., then it is 'absolute non-existence'. For example, a rabbit does not have horns like cows and sheep, this is 'mutual non-existence'; a rabbit itself has no horns, this is 'absolute non-existence'. If we speak of the truth of ultimate reality, proclaiming 'absolute non-existence of self and others', etc., belongs to what is contained in the ultimate truth. The 'Satyasiddhi School' believes that a turtle having no hair, etc., is that the thing itself does not have that thing, and belongs to space. The substance of the three unconditioned dharmas, after all, has no arising, abiding, etc., and still belongs to these three unconditioned dharmas. In all dharmas, there is absolutely no self-nature, belonging to what is contained in the first principle. In the first principle, there are absolutely no all phenomena, it should be known that it also belongs to the first principle. In Mahayana Buddhism, if 'absolute non-existence' is spoken of in terms of worldly things, such as space and non-cessation by number, it is similar to the view of the 'Satyasiddhi School'.
實同。若就數滅說畢竟無。亦數滅攝。于中分別。粗同小乘。細則不同。不同云何。小乘未能見一切法畢竟寂滅以成涅槃。故涅槃中。但無自體生住滅等。不能畢竟無一切相。大乘法中。見一切法畢竟寂滅以成涅槃。故涅槃中。畢竟無於一切世相。故涅槃云。世法涅槃。終不相對。得涅槃時。涅槃之外。無有世法對涅槃。故數滅如是。一切法中。畢竟無性。畢竟無相。第一義攝。上來至此。歷就四無辨三無為(此一門竟)。
次就三無以辨四無。先就虛空以辨四無。宗別不同。毗曇法中。虛空無為。二無所攝。一者互無。二畢竟無。空中無餘色心等事。是其互無。空體畢竟無生住滅。是畢竟無。已有未有。此之二無。虛空不攝。備如前釋。成實大乘。所說虛空。皆具四無。義如上辨。次就數滅以辨四無。數滅之中。具攝三無。所謂未有互無畢竟。當來世中。染法不起。是未有無。無餘世事。是其互無。是數滅法自體畢竟無生住滅。是畢竟無。已起之法。道不能滅故已有無數滅不收非數無為亦具三無。與數滅同。但藉余緣。不依見修二道對治。以為異耳。
第十約就四諦分別。苦集滅道。是其四諦。若依毗曇。數滅無為體性不定。或滅諦攝。或復不攝。差別有四。一者聖人聖智斷結。所得數滅。一向滅諦。
【現代漢語翻譯】 現代漢語譯本：實同。如果就數滅（nirodha-samjna，指通過修行達到的一種滅盡狀態）來說，它是畢竟無。也包含在數滅之中。于其中進行分別，粗略來說與小乘相同，但細緻來說則不同。不同之處在於什麼呢？小乘未能見到一切法畢竟寂滅以成就涅槃（nirvana，佛教的最高目標），所以在涅槃中，只是沒有自體生住滅等等，不能達到畢竟無一切相。大乘佛法中，見到一切法畢竟寂滅以成就涅槃，所以在涅槃中，畢竟沒有一切世間之相。所以《涅槃經》說，世間法和涅槃，終究不能相對。得到涅槃時，涅槃之外，沒有世間法與涅槃相對。所以數滅就是這樣，一切法中，畢竟無性，畢竟無相，屬於第一義諦所攝。上面到這裡，歷數四無以辨別三無為（這一門結束）。 接下來就三無為來辨別四無。先就虛空來辨別四無。宗派不同。在毗曇（Abhidharma，佛教論藏）的教法中，虛空無為被兩種無所包含。一是互無，二是畢竟無。空中沒有其餘的色心等事物，這是互無。空的本體畢竟沒有生住滅，這是畢竟無。已有和未有，這兩種無，虛空不包含。詳細的解釋如前所述。成實宗和大乘所說的虛空，都具備四無。意義如上面所辨析的。接下來就數滅來辨別四無。數滅之中，具備三種無，所謂未有、互無、畢竟無。當來世中，染法不起，這是未有無。沒有其餘的世間事物，這是互無。數滅法的自體畢竟沒有生住滅，這是畢竟無。已生起的法，道不能滅，所以已有無，數滅不收。非數無為也具備三種無，與數滅相同。只是憑藉其餘的因緣，不依靠見道和修道這兩種對治，作為區別罷了。 第十，約就四諦（catvari-arya-satyani，佛教的基本教義，包括苦、集、滅、道）分別。苦、集、滅、道，是四諦。如果依照毗曇，數滅無為的體性不定。或者屬於滅諦所攝，或者不屬於滅諦所攝。差別有四種。一是聖人以聖智斷結，所得到的數滅，一向屬於滅諦。
【English Translation】 English version: It is truly the same. If speaking of nirodha-samjna (cessation attained through practice) as ultimate non-existence, it is also included within nirodha-samjna. Distinguishing within it, it is roughly the same as the Hinayana, but different in detail. How is it different? The Hinayana has not seen that all dharmas are ultimately quiescent, thereby achieving nirvana (the ultimate goal of Buddhism), so in nirvana, there is only the absence of self-nature, arising, abiding, ceasing, etc., but it cannot achieve the ultimate absence of all characteristics. In Mahayana Buddhism, it is seen that all dharmas are ultimately quiescent, thereby achieving nirvana, so in nirvana, there is ultimately no worldly appearance whatsoever. Therefore, the Nirvana Sutra says that worldly dharmas and nirvana are ultimately not relative. When nirvana is attained, outside of nirvana, there are no worldly dharmas relative to nirvana. Therefore, nirodha-samjna is like this: in all dharmas, there is ultimately no nature, ultimately no characteristic, belonging to the ultimate truth. Up to here, we have enumerated the four absences to distinguish the three unconditioned dharmas (this section ends). Next, we use the three unconditioned dharmas to distinguish the four absences. First, we use space to distinguish the four absences. The doctrines differ. In the Abhidharma (Buddhist philosophical treatises), unconditioned space is included in two absences. One is mutual absence, and the other is ultimate absence. In space, there are no other matters such as form, mind, etc.; this is mutual absence. The essence of space ultimately has no arising, abiding, or ceasing; this is ultimate absence. Existing and non-existing, these two absences are not included in space. The detailed explanation is as previously stated. The Satyasiddhi School and the Mahayana say that space possesses all four absences. The meaning is as analyzed above. Next, we use nirodha-samjna to distinguish the four absences. Within nirodha-samjna, there are three absences, namely, non-existence, mutual absence, and ultimate absence. In the future, defiled dharmas will not arise; this is non-existence. There are no other worldly matters; this is mutual absence. The essence of nirodha-samjna ultimately has no arising, abiding, or ceasing; this is ultimate absence. Dharmas that have already arisen cannot be extinguished by the path, so existing absence is not included in nirodha-samjna. Non-nirodha-samjna also possesses three absences, the same as nirodha-samjna. It only relies on other conditions, not relying on the two antidotes of the path of seeing and the path of cultivation, as the difference. Tenth, we discuss the Four Noble Truths (catvari-arya-satyani, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation). Suffering, its origin, its cessation, and the path are the Four Noble Truths. If according to the Abhidharma, the nature of unconditioned nirodha-samjna is uncertain. It either belongs to the Truth of Cessation or does not belong to the Truth of Cessation. There are four differences. First, the nirodha-samjna attained by a sage using holy wisdom to sever afflictions always belongs to the Truth of Cessation.
二者聖人等智斷結。與彼無漏同。治修故。所得數滅。亦是滅諦。三者凡夫等智斷結。得其數滅。后入聖道。重為聖智。所印證故。亦是滅諦。云何印證。有人先在外凡夫時。用世俗智斷欲界結。或盡六品。或盡九品。后入見道。至第十六道比智時。無漏得生。得彼凡時所得無為。名為印證。若在凡時。斷六品者。至道比智。不證第一須陀洹果。超證第二斯陀含果。先在凡時斷九品者。至道比智。不證須陀及斯陀果。超證第三阿那含果。何故唯說斷欲界結或六或九聖智所印。不說余品。斷欲界結六品九品。應證果處故為聖印。余非果處。是以不印。問曰。聖智為緣故印為當不緣。釋言。不緣。云何得知。道比智心。緣上界道。而印欲界煩惱無處。故知不緣。此第三竟。四者凡時等智斷結。雖得數滅。不入聖道。不為聖智所印證故。非是滅諦。數滅無為。體性如是。若作境界。與苦集道三諦為境。證涅槃者。聞有涅槃則生苦惱。故為苦境。邪見等緣故為集境。聖智緣故。能為道境。虛空非數。體非四諦。若作境緣。唯與苦集二諦為境。非滅道境滅非緣智。故非滅境道諦不緣無記無為。故非道境。成實大乘數滅無為。一向是其滅諦正體。若作境界與毗曇同。虛空非數。體非四諦。能與苦集滅道諦為境。樂有之者。緣無致惱
【現代漢語翻譯】 現代漢語譯本 二者，聖人以同等的智慧斷除煩惱結縛，與那些無漏的阿羅漢相同，因為他們都通過修行而證得。他們所獲得的『數滅』（nirodha-samāpatti，指通過智慧力暫時停止意識活動的狀態），也是滅諦（nirodha-satya，指苦滅的真理）。 三者，凡夫以同等的智慧斷除煩惱結縛，獲得『數滅』。之後進入聖道，再次被聖人的智慧所印證，因此也是滅諦。如何印證呢？比如，有人先前在外凡夫位時，用世俗的智慧斷除了欲界的煩惱結縛，或者斷盡了六品（指欲界九品煩惱中的前六品），或者斷盡了九品。之後進入見道位（srota-āpanna-mārga，指預流道），到達第十六道——比智（dharmānvyaya-jñāna，指類比推論的智慧）時，無漏智生起，證得他在凡夫位時所獲得的『無為』（asaṃskṛta，指不生不滅的涅槃狀態），這就被稱為『印證』。 如果在凡夫位時斷除了六品煩惱，那麼當他到達道比智時，不會證得初果須陀洹（srota-āpanna，指預流果），而是超越證得二果斯陀含（sakṛdāgāmin，指一來果）。先前在凡夫位時斷除了九品煩惱，那麼當他到達道比智時，不會證得須陀洹果和斯陀含果，而是超越證得三果阿那含（anāgāmin，指不還果）。 為什麼只說斷除欲界煩惱結縛的六品或九品會被聖智所印證，而不說其餘品呢？因為斷除欲界煩惱結縛的六品或九品，是應當證得果位之處，所以會被聖智印證。其餘的不是證得果位之處，因此不會被印證。 問：聖智是以『緣』（ālambana，指認識的對象）的關係來印證，還是不以『緣』的關係來印證？ 答：不以『緣』的關係。如何得知呢？因為道比智的心，所緣的是上界的道，而印證的是欲界的煩惱已經滅盡，沒有餘處，所以可知不是以『緣』的關係。 以上是第三種情況的說明。第四種情況是，凡夫以同等的智慧斷除煩惱結縛，雖然獲得了『數滅』，但沒有進入聖道，因此沒有被聖智所印證，所以不是滅諦。『數滅』這種『無為』的體性就是如此。 如果作為境界（viṣaya，指認識的對象），那麼它與苦諦（duḥkha-satya，指苦的真理）、集諦（samudaya-satya，指苦的根源的真理）和道諦（mārga-satya，指滅苦的道路的真理）這三諦為境界。對於那些證悟涅槃的人來說，聽到有涅槃，反而會生起苦惱，所以『數滅』是苦諦的境界。由於邪見等因緣，所以『數滅』是集諦的境界。由於聖智的緣故，『數滅』能成為道諦的境界。 虛空（ākāśa）不是『數滅』，它的體性不屬於四諦。如果作為境界，那麼它只與苦諦和集諦這兩諦為境界，不是滅諦和道諦的境界。因為滅諦不是智慧所緣的對象，所以不是滅諦的境界。道諦不緣無記（avyākṛta，指非善非惡的狀態）和『無為』，所以不是道諦的境界。 成實宗（Satyasiddhi School）和大乘（Mahāyāna）認為，『數滅』這種『無為』，完全是滅諦的正體。如果作為境界，那麼與毗曇宗（Abhidharma School）相同。虛空不是『數滅』，它的體性不屬於四諦，能與苦諦、集諦、滅諦和道諦這四諦為境界。那些樂於存在的人，緣于『無』反而會產生苦惱。
【English Translation】 English version Secondly, the wise saints equally sever the bonds of affliction with the same wisdom, just like those Arhats (worthy ones) who are without outflows (anāsrava), because they have attained it through cultivation. The 'cessation through calculation' (nirodha-samāpatti), which they obtain, is also the Truth of Cessation (nirodha-satya). Thirdly, ordinary people equally sever the bonds of affliction with the same wisdom and obtain 'cessation through calculation'. Later, they enter the Noble Path and are re-verified by the wisdom of the saints, therefore it is also the Truth of Cessation. How is it verified? For example, someone who was previously an ordinary person externally, uses worldly wisdom to sever the bonds of the desire realm, either completely severing the first six categories (referring to the first six of the nine categories of afflictions in the desire realm), or completely severing all nine categories. Later, they enter the Path of Seeing (srota-āpanna-mārga), and when they reach the sixteenth moment of the path – inferential wisdom (dharmānvyaya-jñāna), un-outflowed wisdom arises, and they attain the 'unconditioned' (asaṃskṛta), which they had obtained in their ordinary state. This is called 'verification'. If they severed the six categories of afflictions in their ordinary state, then when they reach the inferential wisdom of the path, they will not attain the first fruit of Stream-enterer (srota-āpanna), but will surpass it and attain the second fruit of Once-returner (sakṛdāgāmin). If they severed the nine categories of afflictions in their ordinary state, then when they reach the inferential wisdom of the path, they will not attain the fruit of Stream-enterer or Once-returner, but will surpass it and attain the third fruit of Non-returner (anāgāmin). Why is it only said that severing the six or nine categories of afflictions in the desire realm is verified by the wisdom of the saints, and not the other categories? Because severing the six or nine categories of afflictions in the desire realm is where the fruit should be attained, therefore it is verified by the saints. The others are not where the fruit should be attained, therefore they are not verified. Question: Does the wisdom of the saints verify it through the relationship of 'object' (ālambana), or not through the relationship of 'object'? Answer: Not through the relationship of 'object'. How is it known? Because the mind of inferential wisdom of the path takes the path of the upper realms as its object, and verifies that the afflictions of the desire realm have been extinguished and there is no remainder, therefore it can be known that it is not through the relationship of 'object'. The above is the explanation of the third situation. The fourth situation is that ordinary people equally sever the bonds of affliction with the same wisdom, and although they obtain 'cessation through calculation', they do not enter the Noble Path, therefore they are not verified by the wisdom of the saints, so it is not the Truth of Cessation. The nature of this 'unconditioned' of 'cessation through calculation' is like this. If it is taken as an object (viṣaya), then it takes the Three Truths – the Truth of Suffering (duḥkha-satya), the Truth of the Origin of Suffering (samudaya-satya), and the Truth of the Path to the Cessation of Suffering (mārga-satya) – as its objects. For those who realize Nirvana, hearing about Nirvana will instead give rise to suffering, so 'cessation through calculation' is the object of the Truth of Suffering. Due to the causes and conditions of wrong views, etc., 'cessation through calculation' is the object of the Truth of the Origin of Suffering. Due to the cause of the wisdom of the saints, 'cessation through calculation' can become the object of the Truth of the Path. Space (ākāśa) is not 'cessation through calculation', and its nature does not belong to the Four Truths. If it is taken as an object, then it only takes the Two Truths – the Truth of Suffering and the Truth of the Origin of Suffering – as its objects, and is not the object of the Truth of Cessation and the Truth of the Path. Because the Truth of Cessation is not the object of wisdom, it is not the object of the Truth of Cessation. The Truth of the Path does not take the unspecified (avyākṛta) and the 'unconditioned' as its objects, so it is not the object of the Truth of the Path. The Satyasiddhi School and Mahāyāna believe that this 'unconditioned' of 'cessation through calculation' is completely the true essence of the Truth of Cessation. If it is taken as an object, then it is the same as the Abhidharma School. Space is not 'cessation through calculation', and its nature does not belong to the Four Truths, but it can take the Four Truths – the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of Cessation, and the Truth of the Path – as its objects. Those who delight in existence will instead generate suffering when they are connected to 'non-existence'.
。故為苦境。緣起諸見貪瞋癡等故為集境緣之無性。破以入實。故為道境。三無為義之辨粗爾。
四空義兩門分別(辨相一 攝相二)
四空之義。出大品經。所言空者。理之別目。理絕眾相。故名為空。空隨義別。難以具陳。今據一門且論四種。四名是何。一法相空。二無法空。三自法空。四他法空。四中前二。遣法有無。后之兩種。破情顯理。成初二門。法相空者。破法有相。一切世諦有為無為。通名法相。此之法相。無法為法。法即非法。故名為空。其猶世間陽炎之水無水為水。水即無水。諸法像此。故龍樹言。一切法中。自相匹得。名法相空。問曰。世諦之無為空。應是第二無法相空。今云何言是法相空。釋言。世諦之無為者。對彼理無亦是其有。是故此空名法相空。故地持云。有為無為。名之為有。無我我所。名為無有。問曰。無為應名為無。云何稱有。以此事無相有彼此。故名為有。無法空者。破法無相。諸法理空。名為無法。無法體狀。名無法相。此無法相。破有故立。無別自性。故名為空。是以經言。無為法相。不可得故。名無法相空。問曰。如來常以無生無住無滅。說無為法。今云何言無法相空。龍樹釋言。對破生故。宣說無生。對破住故。宣說無住。對破滅故。宣說無滅。此等皆從
【現代漢語翻譯】 因此是苦境（duhkha-satya，苦諦）。由於緣起（pratītyasamutpāda）產生諸如貪（rāga）、嗔（dvesha）、癡（moha）等見解，因此是集境（samudaya-satya，集諦）。緣起之法性本空，破除對法性的執著才能證入實相，因此是道境（mārga-satya，道諦）。以上是對三無為（trayo 'samskrtah，三種無為法）意義的粗略辨析。
四空義的兩門分別（辨相一，攝相二）
四空（catuh sunyata，四種空）的意義出自《大品般若經》（Mahāprajñāpāramitā Sūtra）。所說的『空』，是理（tattva，真如理）的別名。理超越一切相（laksana，相狀），所以名為『空』。空隨著意義的不同而有多種，難以全部陳述。現在根據一個方面來論述四種空。四空之名是什麼？一、法相空（dharma-laksana-sunyata，法相空）。二、無法空（abhava-sunyata，無法空）。三、自法空（svabhava-sunyata，自法空）。四、他法空（parabhava-sunyata，他法空）。四種空的前兩種，是遣除對法『有』和『無』的執著。后兩種，是破除情見而顯現真理。成就最初的兩門。法相空，是破除法『有』相。一切世俗諦（samvrti-satya，世俗諦）的有為法（samskrta-dharma，有為法）和無為法（asamskrta-dharma，無為法），都通稱為法相。這些法相，以『無法』為法，法即是非法，所以名為『空』。這就像世間的陽焰之水，無水而看似水，水即是無水。諸法就像這樣。所以龍樹（Nāgārjuna）說，一切法中，各自的自相（svalaksana，自相）可以被把握，名為法相空。問：世俗諦的無為法，應該是第二種無法空，現在為什麼說是法相空？解釋說：世俗諦的無為法，相對於理體的『無』，也算是『有』。所以這種空名為法相空。所以《地持經》（Bodhisattvabhūmi Sūtra）說，有為和無為，名為『有』。無我（anātman，無我）和我所（atmaniya，我所），名為『無有』。問：無為法應該名為『無』，為什麼稱為『有』？因為這種事物的『無』，相對於『相有』，有彼此的差別，所以名為『有』。無法空，是破除法『無』相。諸法理體本空，名為無法。無法的體狀，名為無法相。這種無法相，因為破除『有』而建立，沒有別的自性（svabhāva，自性），所以名為『空』。因此經中說，無為法的相不可得，所以名無法相空。問：如來（Tathāgata）常常用無生（anutpāda，無生）、無住（asthiti，無住）、無滅（aniruddha，無滅）來說無為法，現在為什麼說無法相空？龍樹解釋說：爲了破除『生』，所以宣說『無生』。爲了破除『住』，所以宣說『無住』。爲了破除『滅』，所以宣說『無滅』。這些都是從...
【English Translation】 Therefore, it is the duhkha-satya (suffering truth). Because of the arising of views such as raga (greed), dvesha (hatred), moha (delusion) due to pratītyasamutpāda (dependent origination), it is the samudaya-satya (truth of the origin of suffering). The nature of arising is emptiness, and breaking through attachment to it leads to the realization of reality, hence it is the mārga-satya (truth of the path). The above is a rough analysis of the meaning of trayo 'samskrtah (three unconditioned dharmas).
Twofold division of the meaning of the four emptinesses (辨相一 - distinguishing characteristics 1, 攝相二 - encompassing characteristics 2)
The meaning of catuh sunyata (four emptinesses) comes from the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra). What is meant by 'emptiness' is another name for tattva (reality). Reality transcends all laksana (characteristics), hence it is called 'emptiness'. Emptiness varies according to meaning and is difficult to fully describe. Now, based on one aspect, let's discuss four types. What are the four names? First, dharma-laksana-sunyata (emptiness of the characteristics of dharmas). Second, abhava-sunyata (emptiness of non-existence). Third, svabhava-sunyata (emptiness of own-nature). Fourth, parabhava-sunyata (emptiness of other-nature). The first two of the four emptinesses are to eliminate attachment to the 'existence' and 'non-existence' of dharmas. The latter two are to break through emotional views and reveal the truth. Accomplishing the initial two doors. Dharma-laksana-sunyata is to break through the 'existence' of characteristics of dharmas. All samskrta-dharma (conditioned dharmas) and asamskrta-dharma (unconditioned dharmas) of samvrti-satya (conventional truth) are generally called dharma-laksana. These dharma-laksana take 'non-dharma' as dharma, dharma is non-dharma, hence it is called 'emptiness'. It is like the water of a mirage in the world, no water but appearing as water, water is non-water. All dharmas are like this. Therefore, Nāgārjuna (Nāgārjuna) said, in all dharmas, their own svalaksana (own-characteristic) can be grasped, called dharma-laksana-sunyata. Question: The unconditioned dharma of conventional truth should be the second abhava-sunyata, why is it now said to be dharma-laksana-sunyata? Explanation: The unconditioned dharma of conventional truth, relative to the 'non-existence' of reality, is also considered 'existence'. Therefore, this emptiness is called dharma-laksana-sunyata. Therefore, the Bodhisattvabhūmi Sūtra (Treatise on the Stages of a Bodhisattva) says, conditioned and unconditioned are called 'existence'. Anātman (non-self) and atmaniya (what belongs to self) are called 'non-existence'. Question: Unconditioned dharma should be called 'non-existence', why is it called 'existence'? Because the 'non-existence' of this thing, relative to 'existence of characteristics', has differences of this and that, hence it is called 'existence'. Abhava-sunyata is to break through the 'non-existence' of characteristics of dharmas. The reality of all dharmas is emptiness, called abhava. The nature of abhava is called abhava-laksana. This abhava-laksana is established because of breaking through 'existence', and has no other svabhāva (own-nature), hence it is called 'emptiness'. Therefore, the sutra says that the characteristics of unconditioned dharmas cannot be obtained, hence it is called abhava-laksana-sunyata. Question: The Tathāgata (Thus Come One) often uses anutpāda (non-arising), asthiti (non-dwelling), and aniruddha (non-cessation) to speak of unconditioned dharmas, why is it now said to be abhava-laksana-sunyata? Nāgārjuna explains: To break through 'arising', therefore 'non-arising' is proclaimed. To break through 'dwelling', therefore 'non-dwelling' is proclaimed. To break through 'cessation', therefore 'non-cessation' is proclaimed. These are all from...
生住滅邊。得其名字。無別自性故名為空。又說。因緣非無之法。以之為無。良以非無以為無故。無即非無。故名為空。自法空者。明前二空法性自寂。不由智慧強觀令空。名自法空。于中所空。有其二種。一世間性。謂地堅性水濕性等。二聖人性。謂如法性實際法等。此二法性。同皆是空。名自法空。世間性空。猶是向前。法相之空聖人性。空猶是向前。無法相空。既是前空。何勞重說。良以世人謂前二空由觀故空。非法自空。為破彼見故復說之。他法空者。或有眾生。謂如法性實際之外更有餘法。名之為他。今為破彼。明如等外更無他法。名他法空(此一門竟)。
次辨攝相。彼十八空。此四空中。何相所攝。經論無文。準義相攝。粗亦可知。相狀如何。法相空中。攝十一空。所謂內空．外空．內外空．大空．有為空．無為空．畢竟空．無始空．散空．諸法空．有法空。以此十一齊空世法。是故攝入法相空中。問曰。第六無為空者。應是第二無法相空。何故攝入法相空中。釋言。此空但空世諦無為之法。不是理無。是故攝入法相空中。無法相空。別攝三空。所謂空空。第一義空。及無法空。以此三種齊空理無。是故攝入無法空中。自法空中。唯攝性空。彼性空者。明其諸法體性自空不由觀力。故名性空。此
【現代漢語翻譯】 現代漢語譯本 生、住、滅的邊際，才得到它們的名字。因為沒有獨立的自性，所以稱為空。又說，因緣不是沒有的法，卻把它看作沒有。正因為不是沒有卻被看作沒有，所以說『無』即『非無』，因此稱為空。自法空，是說明前面兩種空（法相空、無法相空）的法性本來就是寂靜的，不是通過智慧強行觀想才使它變空的，這叫做自法空。在自法空中所空的，有兩種：一是世間性，比如地的堅硬性、水的潮濕性等；二是聖人性，比如如法性、實際法等。這兩種法性，都是空，叫做自法空。世間性空，仍然是前面所說的法相之空；聖人性空，仍然是前面所說的無法相空。既然是前面的空，為什麼還要重複說呢？因為世人認為前面兩種空是因為觀想才空的，不是法本身就空。爲了破除這種見解，所以再次說明自法空。他法空，或許有些眾生認為，在如法性、實際之外，還有其他的法，稱之為『他』。現在爲了破除這種見解，說明在如法性等之外，沒有其他的法，這叫做他法空（這一門結束）。
接下來辨別攝相。那十八空，與這四空之間，哪些相互包含？經論中沒有明確的說明，但根據義理可以推斷。相互包含的情況是怎樣的呢？法相空中，包含了十一空，即內空（Adhyatma-sunyata，內在的空）、外空（Bahirdha-sunyata，外在的空）、內外空（Adhyatama-bahirdha-sunyata，內在和外在的空）、大空（Maha-sunyata，大的空）、有為空（Samskrta-sunyata，有為法的空）、無為空（Asamskrta-sunyata，無為法的空）、畢竟空（Atyanta-sunyata，究竟的空）、無始空（Anavaragra-sunyata，無始的空）、散空（Vikrita-sunyata，離散的空）、諸法空（Sarva-dharma-sunyata，一切法的空）、有法空（Svabhava-sunyata，有自性的空）。這十一種空都是空世間法，所以歸入法相空中。有人問：第六個無為空，應該是第二種無法相空，為什麼歸入法相空中？回答說：這種空只是空世俗諦的無為之法，不是勝義諦的空，所以歸入法相空中。無法相空，單獨包含三種空，即空空（Sunyata-sunyata，空的空）、第一義空（Paramartha-sunyata，第一義的空）以及無法空（Abhava-sunyata，非有之空）。這三種空都是空理無，所以歸入無法空中。自法空中，只包含性空（Prakriti-sunyata，自性空）。這種性空，說明諸法的體性本來就是空，不是通過觀想的力量才空的，所以叫做性空。此
【English Translation】 English version The edges of arising, abiding, and ceasing are where their names are obtained. Because there is no separate self-nature, it is called emptiness (Sunyata). It is also said that dependent origination (Pratitya-samutpada) is not a non-existent dharma (phenomenon), yet it is regarded as non-existent. Precisely because it is not non-existent but is regarded as non-existent, 'non-existence' is 'not non-existence,' hence it is called emptiness.
Self-dharma emptiness (Svabhava-sunyata) clarifies that the dharma-nature of the previous two emptinesses (phenomenal emptiness and non-phenomenal emptiness) is inherently tranquil, not made empty by forceful contemplation through wisdom. This is called self-dharma emptiness. Within self-dharma emptiness, there are two types of emptiness: one is worldly nature, such as the solidity of earth and the wetness of water; the other is saintly nature, such as suchness (Tathata) and actual dharma (Bhuta-tathata). Both of these dharma-natures are empty, called self-dharma emptiness. Worldly nature emptiness is still the phenomenal emptiness mentioned earlier; saintly nature emptiness is still the non-phenomenal emptiness mentioned earlier. Since they are the previous emptinesses, why repeat them? Because worldly people think that the previous two emptinesses are empty due to contemplation, not that the dharmas are inherently empty. To dispel this view, self-dharma emptiness is explained again. Other-dharma emptiness (Parabhava-sunyata): perhaps some beings think that there are other dharmas besides suchness and actuality, calling them 'other.' Now, to dispel this view, it is clarified that there are no other dharmas besides suchness, etc. This is called other-dharma emptiness (End of this section).
Next, distinguish the inclusive aspects. Among the eighteen emptinesses and these four emptinesses, which are included in which? There is no explicit statement in the sutras and treatises, but it can be inferred from the meaning. What is the nature of the inclusion? Phenomenal emptiness includes eleven emptinesses, namely: internal emptiness (Adhyatma-sunyata), external emptiness (Bahirdha-sunyata), internal-external emptiness (Adhyatama-bahirdha-sunyata), great emptiness (Maha-sunyata), conditioned emptiness (Samskrta-sunyata), unconditioned emptiness (Asamskrta-sunyata), ultimate emptiness (Atyanta-sunyata), beginningless emptiness (Anavaragra-sunyata), dispersed emptiness (Vikrita-sunyata), emptiness of all dharmas (Sarva-dharma-sunyata), and emptiness of own-nature (Svabhava-sunyata). These eleven emptinesses all empty worldly dharmas, so they are included in phenomenal emptiness. Someone asks: The sixth, unconditioned emptiness, should be the second, non-phenomenal emptiness. Why is it included in phenomenal emptiness? The answer is: This emptiness only empties the unconditioned dharmas of conventional truth (Samvriti-satya), not the ultimate truth (Paramartha-satya), so it is included in phenomenal emptiness. Non-phenomenal emptiness separately includes three emptinesses, namely: emptiness of emptiness (Sunyata-sunyata), emptiness of the first principle (Paramartha-sunyata), and emptiness of non-being (Abhava-sunyata). These three emptinesses all empty the absence of principle, so they are included in non-phenomenal emptiness. Self-dharma emptiness only includes nature emptiness (Prakriti-sunyata). This nature emptiness clarifies that the essence of dharmas is inherently empty, not made empty by the power of contemplation, so it is called nature emptiness. This
義與彼自法空同。是故攝入自法空中。此前十五。分相別攝。餘三共攝。彼法相空。無法相空。共攝二空。所謂相空。無法有法空。相空之中。明其自相及同相空。自相空者。明色等空。判屬第一法相空中。同相空中。有其二種。一明世諦苦無常等同相空寂。是空攝入法相空中。二明真諦同相理空。是空攝入無法相空。就彼無法有法空中。有法空者。是法相空。無法空者。攝入第二無法相空。彼法相空。及他法空。共攝一種不可得空。若說有法自相叵得。判屬第一法相空中。若說真如法性等外。邪見所立微塵世性。皆不可得。攝入第四他法空中。攝相如是。問曰。此四與十八空。體性不殊。說十八空其義廣足。何勞更說此四空乎。論自釋言。聖人說法凡有四種。一先略后廣。為欲解義。二先廣后略。為易受持。三先略后略。為利根者。四先廣后廣。為鈍根者。此就一義。以分利鈍。利根之人。少言能解。故為略說。鈍根之人。多言方悟。故為廣說。若對多義。為利根者。先後俱廣。彼能受故。為鈍根者。先後俱略。不堪受故。彼大品經。為易受持故。先廣說十八空竟。復說四空。自余廣略。類此可知。四空之義。辨之粗爾。
四優檀那義三門分別(釋名一 開合廣略二 隨別廣釋三)
第一釋名。四優檀
【現代漢語翻譯】 現代漢語譯本 『義』與『彼自法空』相同，因此被攝入『自法空』中。前面的十五空，是按分相差別來攝入的，剩餘的三空是共同攝入的。『彼法相空』和『無法相空』，共同攝入二空，即『相空』和『無法有法空』。在『相空』中，闡明其『自相』和『同相空』。『自相空』，闡明色等為空，判屬第一『法相空』中。『同相空』中，有兩種：一是闡明世俗諦的苦、無常等同相空寂，此空攝入『法相空』中；二是闡明真諦的同相理空，此空攝入『無法相空』中。就『無法有法空』中，『有法空』，即是『法相空』；『無法空』，攝入第二『無法相空』。『彼法相空』和他法空，共同攝入一種『不可得空』。如果說有法自相不可得，判屬第一『法相空』中。如果說真如（Tathata，事物的真實如是之性）、法性（Dharmata，諸法的性質）等外，邪見所立的微塵世性，都不可得，攝入第四『他法空』中。攝相是這樣的。 問：這四空與十八空，體性沒有差別，說十八空其義已經足夠廣博，為什麼還要再說這四空呢？ 論中自己解釋說：聖人說法，凡有四種：一是先略后廣，爲了讓人理解意義；二是先廣后略，爲了讓人容易受持；三是先略后略，爲了利根的人；四是先廣后廣，爲了鈍根的人。這是就一種意義來區分利根和鈍根。利根的人，少說就能理解，所以為他們略說。鈍根的人，多說才能領悟，所以為他們廣說。如果針對多種意義，對於利根的人，先後都廣，因為他們能夠接受。對於鈍根的人，先後都略，因為他們不能接受。彼《大品經》（Mahaprajnaparamita Sutra，摩訶般若波羅蜜經），爲了容易受持，所以先廣說十八空后，又說四空。其餘的廣略，可以依此類推。四空的意義，辨析大概如此。 四優檀那義，從三方面分別：（一、釋名；二、開合廣略；三、隨別廣釋） 第一，解釋名稱。四優檀那（Udāna，自說偈）
【English Translation】 English version 『Meaning』 is the same as 『other self-nature emptiness』, therefore it is included in 『self-nature emptiness』. The previous fifteen emptinesses are included according to the differences in their aspects, while the remaining three are included together. 『Other dharma-aspect emptiness』 and 『no dharma-aspect emptiness』 together include two emptinesses, namely 『aspect emptiness』 and 『no dharma-having dharma emptiness』. Within 『aspect emptiness』, it clarifies its 『self-aspect』 and 『common-aspect emptiness』. 『Self-aspect emptiness』 clarifies that form and so on are empty, and is judged to belong to the first 『dharma-aspect emptiness』. Within 『common-aspect emptiness』, there are two types: one clarifies the common-aspect emptiness and tranquility of suffering, impermanence, etc. in conventional truth (Samvriti-satya), and this emptiness is included in 『dharma-aspect emptiness』; the other clarifies the emptiness of principle in common-aspect in ultimate truth (Paramartha-satya), and this emptiness is included in 『no dharma-aspect emptiness』. Regarding 『no dharma-having dharma emptiness』, 『dharma-having emptiness』 is 『dharma-aspect emptiness』; 『no dharma emptiness』 is included in the second 『no dharma-aspect emptiness』. 『Other dharma-aspect emptiness』 and 『other-dharma emptiness』 together include one type of 『unobtainable emptiness』. If it is said that the self-aspect of a dharma is unobtainable, it is judged to belong to the first 『dharma-aspect emptiness』. If it is said that mundane nature of subtle particles established by wrong views outside of suchness (Tathata, the thusness of things), dharma-nature (Dharmata, the nature of dharmas), etc., are all unobtainable, it is included in the fourth 『other-dharma emptiness』. The inclusion of aspects is like this. Question: These four emptinesses and the eighteen emptinesses are not different in nature. Saying the eighteen emptinesses is already broad enough in meaning, why is it necessary to say these four emptinesses again? The treatise itself explains: The way the sages teach the Dharma is generally of four types: first, from brief to broad, in order to help people understand the meaning; second, from broad to brief, in order to make it easy to uphold; third, from brief to brief, for those with sharp faculties; fourth, from broad to broad, for those with dull faculties. This is to distinguish between sharp and dull faculties based on one meaning. People with sharp faculties can understand with few words, so it is explained briefly for them. People with dull faculties can only understand with many words, so it is explained broadly for them. If it is for multiple meanings, for people with sharp faculties, it is broad both before and after, because they can accept it. For people with dull faculties, it is brief both before and after, because they cannot accept it. The Mahaprajnaparamita Sutra (大品經), in order to make it easy to uphold, first broadly explains the eighteen emptinesses, and then explains the four emptinesses. The rest of the broadness and briefness can be inferred in this way. The meaning of the four emptinesses is analyzed roughly like this. The meaning of the four Udānas (優檀那), distinguished in three aspects: (1. Explanation of the name; 2. Opening, closing, broadening, and shortening; 3. Broad explanation according to the differences) First, explaining the name. Four Udānas (優檀那)
那。出地持論。名者所謂一切行無常。一切行苦。諸法無我。涅槃寂滅。有為集起。目之為行。行流非恒。稱曰無常。逼惱名苦。行同前釋。自體名法。法無性實。故曰無我。何故前二云一切行。後門之中說諸法乎。以苦無常止在有為。是故云行。無我通於一切法。故說諸法也。涅槃無為。恬泊名滅。優檀那者。是中國語。此名為印。故大智論。明法無常無我涅槃。名三法印。成實亦爾。法相揩定。不易之義名印也。名義如是。
第二門中。廣略不定。或總諸法。以之為一。謂一法界。統攝一切善惡無記生死涅槃。悉入其中。故論說言。入於法界大總相觀。或分為二。謂生死涅槃。以此統收。無法不攝。依法辨人。人亦無出凡之與聖。凡聖之外。更無第三非聖非凡。或復分法。以之為三。謂三自性。一者緣起。二者妄想。三名為成。前二生死。后謂涅槃。彼生死中。無出心境。境無自性。從緣集生。故名緣起。內心不真。說為妄想。涅槃之法。體非虛敗。自性成實。故稱為成。或分為四。謂此四門。苦無常等四中。前三是生死法。后一涅槃。無常與苦。生死可爾。無我理通。云何說之為生死乎。然我無我。隨法不定。經中或說生死有我涅槃無我。或說涅槃以為有我生死無我。或復宣說二俱有我。或說俱無。若就
【現代漢語翻譯】 現代漢語譯本：再說《出地持論》中，『名』所指的是一切行無常，一切行苦，諸法無我，涅槃寂滅。『有為』是聚集生起，稱之為『行』。『行』如流水般不停留，所以稱為『無常』。逼迫惱亂稱為『苦』，『行』的解釋與前相同。『自體』稱為『法』，『法』沒有自性實有，所以說『無我』。為什麼前面兩個（無常、苦）說『一切行』，後面卻說『諸法』呢？因為苦和無常只存在於有為法中，所以說『行』。而『無我』通用於一切法，所以說『諸法』。『涅槃』是無為法，恬靜淡泊稱為『滅』。『優檀那』（Udana）是中國的語言，這裡的意思是『印』（mark, seal）。所以《大智論》（Mahaprajnaparamita-sastra）說明法無常、無我、涅槃，稱為三法印。成實論（Satyasiddhi-sastra）也是這樣。法相確定，不可改變的意義稱為『印』。名稱和意義就是這樣。 在第二門中，廣略不定。或者總括諸法，以之為一，稱為『一法界』（Dharmadhatu），統攝一切善惡無記、生死涅槃，都包含在其中。所以論中說，『入於法界大總相觀』。或者分為二，即生死和涅槃，以此來統攝，沒有哪個法不被包含。依法來辨別人，人也逃不出凡夫和聖人。凡夫和聖人之外，沒有第三種非聖非凡的人。或者又將法分為三，即三自性（Trisvabhava）：一是緣起（Paratantra），二是妄想（Parikalpita），三是成（Parinispanna）。前兩個屬於生死，后一個屬於涅槃。在生死中，沒有超出心和境的範圍。境沒有自性，從因緣聚集而生，所以稱為『緣起』。內心不真實，稱為『妄想』。涅槃之法，本體不是虛妄敗壞的，自性成就真實，所以稱為『成』。或者分為四，即苦、無常等四門。苦、無常等四法中，前三是生死法，后一是涅槃。無常和苦屬於生死可以理解，無我的道理是通用的，為什麼說它是生死法呢？然而，我（Atman）和無我，隨著法而不同。經中或者說生死有我，涅槃無我；或者說涅槃有我，生死無我；或者宣說二者都有我，或者說二者都沒有。如果就
【English Translation】 English version: Furthermore, in the Ch'u ti ch'ih lun (Ekottarikāgama-bhūmi-sthiti-sūtra-śāstra), the term 'name' refers to all conditioned things are impermanent (anitya), all conditioned things are suffering (duhkha), all dharmas are without self (anatman), and Nirvana is tranquility and extinction. 'Conditioned' (samskrta) means assembled and arisen, and is called 'conditioned things' (samskara). 'Conditioned things' flow without ceasing, hence they are called 'impermanent'. Oppression and affliction are called 'suffering', and the explanation of 'conditioned things' is the same as before. 'Self-nature' is called 'dharma' (dharma), and 'dharma' has no inherent reality, hence it is said to be 'without self'. Why do the first two (impermanence, suffering) say 'all conditioned things', while the latter says 'all dharmas'? Because suffering and impermanence only exist in conditioned dharmas, hence it says 'conditioned things'. While 'without self' applies to all dharmas, hence it says 'all dharmas'. Nirvana is unconditioned (asamskrta), and tranquility and detachment are called 'extinction'. Udana is a Chinese word, and here it means 'seal' (mudra). Therefore, the Mahaprajnaparamita-sastra explains that the impermanence of dharmas, the absence of self, and Nirvana are called the Three Dharma Seals. The Satyasiddhi-sastra is also like this. The meaning of the dharma characteristic being fixed and unchangeable is called 'seal'. The names and meanings are like this. In the second section, the scope is not fixed. Sometimes all dharmas are collectively taken as one, called the 'Dharmadhatu' (Dharmadhatu), which encompasses all good, evil, neutral, birth-and-death, and Nirvana. Therefore, the treatise says, 'Enter into the great general characteristic contemplation of the Dharmadhatu'. Or it is divided into two, namely birth-and-death and Nirvana, using this to encompass everything, with no dharma not included. According to the dharma, people are distinguished, and people cannot escape being either ordinary beings or sages. Outside of ordinary beings and sages, there is no third kind of person who is neither a sage nor an ordinary being. Or the dharma is divided into three, namely the three self-natures (Trisvabhava): the first is dependent origination (Paratantra), the second is discrimination (Parikalpita), and the third is accomplishment (Parinispanna). The first two belong to birth-and-death, and the last one belongs to Nirvana. In birth-and-death, there is nothing beyond the scope of mind and object. The object has no self-nature, and arises from the gathering of conditions, hence it is called 'dependent origination'. The inner mind is not true, and is called 'discrimination'. The dharma of Nirvana, its essence is not false or corrupt, and its self-nature is accomplished and real, hence it is called 'accomplishment'. Or it is divided into four, namely the four doors of suffering, impermanence, etc. Among the four dharmas of suffering, impermanence, etc., the first three are dharmas of birth-and-death, and the last one is Nirvana. It is understandable that impermanence and suffering belong to birth-and-death, but the principle of no-self is universal, so why is it said to be a dharma of birth-and-death? However, self (Atman) and no-self vary with the dharma. In the sutras, it is sometimes said that there is self in birth-and-death and no self in Nirvana; or it is said that there is self in Nirvana and no self in birth-and-death; or it is declared that both have self, or it is said that both have no self. If we consider
其情。生死有我。涅槃無我。生死之中。凡情妄計。故說有我。涅槃之中。聖智離取。故說無我。故地持云。世間生處。皆由著我。若離著我。則無生處。若據其法。生死無我。涅槃有我。生死虛無。又不自在。故說無我。涅槃真實。具八自在。故說有我。是以經言。生死之法。無常與苦無我不凈。涅槃之法。常樂我凈。若據空理。二俱無我。皆是緣起無性法故。若論其實。二俱有我。如經中說。二十五有。有我不耶。佛言。有我。我者所謂如來藏義。如來藏者。所謂佛性。此是生死有我義也。佛性即是涅槃之實。此是涅槃有我義也。今據一門故。說無我為生死矣。亦可。四中初二生死。后一涅槃。無我則通。蓋是生死涅槃理也。如維摩經迦旃延中。分法為五。所謂無常苦空無我涅槃寂滅。就前無我。分出空門。即是五也。空與無我。有何差別而為兩門。此如前說。經論不同。阿毗曇中。陰無我體。名為無我。陰非我所。說之為空。成實論中。眾生空者。名之為空。法空之義。說為無我。如維摩中眾生空者名為無我。法體空者說之為空。今依後門分為兩種。故有五也。若依楞伽。亦分為五。所謂五法。一名．二相．三者妄想．四者正智．五者如如。五中前三是生死法。后二涅槃亦可。前三是生死法。次一涅槃。后一是
【現代漢語翻譯】 現代漢語譯本： 他們的實情是：在生死輪迴中有『我』（ātman），在涅槃（nirvāṇa）中無『我』。在生死輪迴中，凡夫的情感是虛妄的計較，所以說有『我』。在涅槃中，聖人的智慧遠離執取，所以說無『我』。所以《地持經》（Bodhisattvabhūmi Sūtra）中說：『世間產生之處，都是由於執著於我。如果離開執著於我，就沒有產生之處。』如果根據法理來說，生死輪迴中沒有『我』，涅槃中有『我』。生死輪迴是虛妄而不自在的，所以說沒有『我』。涅槃是真實的，具備八種自在，所以說有『我』。因此經中說：『生死輪迴的法，是無常、苦、無我、不凈。涅槃的法，是常、樂、我、凈。』如果根據空性的道理，兩者都沒有『我』，都是因緣生起而沒有自性的法。如果論及其實質，兩者都有『我』。如經中所說：『二十五有（twenty-five realms of existence），有『我』嗎？』佛說：『有『我』。『我』是指如來藏（Tathāgatagarbha）的含義。如來藏是指佛性（Buddha-nature）。』這是生死輪迴中有『我』的含義。佛性就是涅槃的真實。這是涅槃中有『我』的含義。現在根據一個方面，所以說無『我』是生死輪迴。也可以說，四者中前兩個是生死輪迴，后一個是涅槃。無『我』則貫通生死涅槃的道理。如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）迦旃延（Kātyāyana）品中，將法分為五種，即無常、苦、空、無我、涅槃寂滅。從前面的無『我』中，分出空門，就是五種。空與無『我』有什麼差別而分為兩門？這如前面所說，經論不同。《阿毗曇》（Abhidhamma）中，陰（skandha）沒有『我』的體性，稱為無『我』。陰不是『我』所擁有的，說之為空。成實論中，眾生是空的，稱之為空。法空的意義，說為無『我』。如《維摩詰經》中，眾生是空的，稱為無『我』。法體是空的，說之為空。現在依照後面的說法分為兩種，所以有五種。如果依照《楞伽經》（Laṅkāvatāra Sūtra），也分為五種，即五法：一名（nāma）、二相（lakṣaṇa）、三者妄想（vikalpa）、四者正智（samyagjñāna）、五者如如（tathatā）。五者中，前三是生死輪迴的法，后二涅槃也可以。前三是生死輪迴的法，次一是涅槃，后一是如如。
【English Translation】 English version: Their true nature is this: in saṃsāra (cycle of birth and death) there is 'ātman' (self), in nirvāṇa (liberation) there is no 'ātman'. In saṃsāra, the emotions of ordinary beings are false calculations, therefore it is said there is 'ātman'. In nirvāṇa, the wisdom of the sages is free from attachment, therefore it is said there is no 'ātman'. Therefore, the Bodhisattvabhūmi Sūtra says: 'All places of birth in the world are due to attachment to self. If one is free from attachment to self, then there is no place of birth.' If according to the Dharma, in saṃsāra there is no 'ātman', in nirvāṇa there is 'ātman'. Saṃsāra is false and not free, therefore it is said there is no 'ātman'. Nirvāṇa is real and possesses eight freedoms, therefore it is said there is 'ātman'. Therefore, the sutra says: 'The Dharma of saṃsāra is impermanent, suffering, without self, and impure. The Dharma of nirvāṇa is permanent, blissful, with self, and pure.' If according to the principle of emptiness, both have no 'ātman', both are dharmas arising from conditions and without inherent nature. If one speaks of the reality, both have 'ātman'. As it is said in the sutra: 'In the twenty-five realms of existence, is there 'ātman'?' The Buddha said: 'There is 'ātman'. 'Ātman' refers to the meaning of Tathāgatagarbha (Buddha-nature). Tathāgatagarbha refers to Buddha-nature.' This is the meaning of 'ātman' in saṃsāra. Buddha-nature is the reality of nirvāṇa. This is the meaning of 'ātman' in nirvāṇa. Now, according to one aspect, it is said that no 'ātman' is saṃsāra. It can also be said that the first two of the four are saṃsāra, and the last one is nirvāṇa. No 'ātman' then penetrates the principle of saṃsāra and nirvāṇa. As in the Vimalakīrti Nirdeśa Sūtra, in the section on Kātyāyana, the Dharma is divided into five, namely impermanence, suffering, emptiness, no 'ātman', and nirvāṇa-quietude. From the preceding no 'ātman', the gate of emptiness is separated, which makes five. What is the difference between emptiness and no 'ātman' that they are divided into two gates? This is as said before, the sutras and treatises are different. In the Abhidhamma, the skandhas (aggregates) have no 'ātman' nature, which is called no 'ātman'. The skandhas are not possessed by 'ātman', which is said to be emptiness. In the Satyasiddhi Śāstra, beings are empty, which is called emptiness. The meaning of the emptiness of dharmas is said to be no 'ātman'. As in the Vimalakīrti Nirdeśa Sūtra, beings are empty, which is called no 'ātman'. The essence of dharmas is empty, which is said to be emptiness. Now, according to the latter explanation, it is divided into two types, so there are five. If according to the Laṅkāvatāra Sūtra, it is also divided into five, namely the five dharmas: name (nāma), characteristics (lakṣaṇa), discrimination (vikalpa), right knowledge (samyagjñāna), and suchness (tathatā). Among the five, the first three are the dharmas of saṃsāra, and the last two can also be nirvāṇa. The first three are the dharmas of saṃsāra, the next one is nirvāṇa, and the last one is suchness.
其生死涅槃法之實性。此之五義。如后五法三性章中具廣分別。又如維摩方便品中。分法為六。所謂生死無常苦空無我不凈。佛身常住通前六也。佛身常住。即是涅槃不遷義矣。又如經中分法為八。生死有四。謂苦無常無我不凈。涅槃有四。常樂我凈。或分為十。生死有五。苦空無常無我不凈。涅槃有五。常樂我凈及以有也。或分十六。涅槃有八。一常二樂三我四凈五真六實七善八有。生死亦八。翻前可知。若欲廣分別乃至無量。今據一門。且論四耳。
第三門中。依上四門。次第廣辨。先釋無常。無常有三。一分段無常。二念無常。亦名少時。三者自性不成無常。于中略以三門分別。一釋其名。二辨其相。三就大小料簡通局有無之義。言分段者。六道因果。三世分異。名為分段。分段非恒。故曰無常。念無常者。念謂心念。心道峻速。信此念頃。顯法時分。故稱爲念。如經中說一彈指頃屈申臂頃瞬息之頃。如是之言。寄其色相。顯法時分。或說一念一剎那等。寄心以顯。良以有為生滅難覺。故寄色心顯其時分。念義如是。有爲念念遷流非恒。名念無常。所言自性不成實者。向前二種。前後遷變。破其常相。此性無常。破其常性。明前分段及與念法幻化虛立體性無自實。名性不成。以不成故。無其常性。故曰無
【現代漢語翻譯】 現代漢語譯本：關於生死涅槃之法的真實體性，這五種意義，將在後面的『五法三性』章節中詳細分別闡述。又如《維摩詰經·方便品》中，將法分為六種，即生死、無常、苦、空、無我、不凈。佛身常住，連同前面的六種。佛身常住，就是涅槃不遷變的意義。又如經中將法分為八種，生死有四種，即苦、無常、無我、不凈；涅槃有四種，即常、樂、我、凈。或者分為十種，生死有五種，即苦、空、無常、無我、不凈；涅槃有五種，即常、樂、我、凈以及有。或者分為十六種，涅槃有八種，一常、二樂、三我、四凈、五真、六實、七善、八有；生死也有八種，與前面的涅槃八種相反。如果想要廣泛分別，乃至無量無邊。現在根據一個方面，暫且討論四種。 第三門中，依據上面的四門，依次廣泛辨析。首先解釋無常。無常有三種：一、分段無常，二、念無常，也叫少時無常，三、自性不成無常。其中略以三門分別：一、解釋其名稱，二、辨別其相狀，三、就大小來簡別通局有無的意義。所說的分段，指六道輪迴的因果，三世（過去、現在、未來）的差別，稱為分段。分段不是永恒的，所以叫做無常。念無常，念指心念。心念執行迅速。相信在這一念之間，顯現法的時分。所以稱爲念。如經中所說，『一彈指頃』、『屈伸臂頃』、『瞬息之頃』，這些話，是借用色相，來顯示法的時分。或者說『一念』、『一剎那』等，是借用心來顯示。因為有為法的生滅難以察覺，所以借用色心來顯示它的時分。唸的意義就是這樣。有為法念念遷流，不是永恒的，叫做念無常。所說的自性不成實，是說前面的兩種無常，前後遷變，破除了它的常相。這自性無常，破除了它的常性。說明前面的分段和念法，都是幻化虛立，體性沒有真實的自體，叫做自性不成。因為不成，所以沒有常性，所以叫做無常。
【English Translation】 English version: Regarding the true nature of the Dharma of birth, death, and Nirvana, these five meanings will be fully explained in the later chapter on 'Five Dharmas and Three Natures'. Furthermore, as in the 'Upaya (Skillful Means)' chapter of the Vimalakirti Sutra, the Dharma is divided into six: namely, birth, death, impermanence (anitya), suffering (duhkha), emptiness (sunyata), non-self (anatman), and impurity (asubha). The Buddha's body is eternally abiding, along with the preceding six. The eternally abiding Buddha-body is the meaning of Nirvana's immutability. Moreover, as in the sutras, the Dharma is divided into eight: birth and death have four aspects, namely suffering, impermanence, non-self, and impurity; Nirvana has four aspects, namely permanence (nitya), bliss (sukha), self (atman), and purity (subha). Or it is divided into ten: birth and death have five aspects, namely suffering, emptiness, impermanence, non-self, and impurity; Nirvana has five aspects, namely permanence, bliss, self, purity, and existence (asti). Or it is divided into sixteen: Nirvana has eight aspects: 1. permanence, 2. bliss, 3. self, 4. purity, 5. truth (satya), 6. reality (tattva), 7. goodness (kusala), 8. existence; birth and death also have eight aspects, which are the opposite of the preceding eight aspects of Nirvana. If one wishes to extensively differentiate, it could be limitless. Now, based on one aspect, let us temporarily discuss four. In the third section, based on the above four sections, we will extensively analyze them in order. First, we explain impermanence (anitya). There are three types of impermanence: 1. Segmental Impermanence (bhavanga-anicca), 2. Momentary Impermanence (ksanika-anicca), also called short-time impermanence, 3. Self-Nature Unestablished Impermanence (prakrti-asiddha-anicca). Among these, we briefly distinguish them in three aspects: 1. Explain their names, 2. Distinguish their characteristics, 3. Discriminate the meaning of universality and existence based on their size. What is called segmental refers to the cause and effect of the six realms of existence (gati), and the differences of the three times (past, present, future), which are called segments. Segments are not constant, so they are called impermanent. Momentary impermanence, 'moment' refers to the mind-moment (citta-ksana). The mind-moment operates rapidly. Believe that in this moment, the time division of the Dharma is revealed. Therefore, it is called 'moment'. As the sutras say, 'in the snap of a finger', 'in the time it takes to bend and stretch an arm', 'in the blink of an eye', these words use physical appearances to show the time division of the Dharma. Or saying 'one moment', 'one kshana', etc., uses the mind to show it. Because the arising and ceasing of conditioned phenomena (samskrta-dharma) are difficult to perceive, physical and mental phenomena are used to show its time division. The meaning of 'moment' is like this. Conditioned phenomena flow and change moment by moment, not being constant, which is called momentary impermanence. What is called self-nature unestablished reality means that the preceding two types of impermanence, changing before and after, break its aspect of permanence. This self-nature impermanence breaks its nature of permanence. It explains that the preceding segmental and momentary dharmas are all illusory and falsely established, and their nature has no real self-essence, which is called self-nature unestablished. Because it is unestablished, it has no permanence, so it is called impermanent.
常。名義如是。體相云何。分段無常。體相可知。念無常者。有為之法。一念之頃。具有四相。初生次住終異后滅。前後遷變。故曰無常。然此四相。經論不同。如毗曇中。明有為法其性羸劣。不能自生自住自異自滅。要賴同時八相之法共相推變。方得初生乃至終滅。言八相者。如一念色。同時即有生住異滅四大相法及四隨相。此四隨相。亦名小相。彼大生邊。有一小生。彼大住邊。有一小住。彼大異邊。有一小異。彼大滅邊。有一小滅。故有八也。然此八相。就能為名。以能生他故。名為生乃至滅他。故稱為滅。非謂法起名之為生。乃至法謝說名為滅。若論體性。三聚法中。非色非心不相應攝。論其行數。一一之中。皆有初生次住終異后滅之義。然此八種。體性同時。用即不定。相狀之用。克必同時。遷法之用。用在先後。大生用時。能生八法。所謂能生所相法體及餘七相。合為八也。此八有為。有可生義。是故大生堪能生之。無為之法。無可生義。是故大生。不能生也。即此大生。亦是有為。有可生義。是故為彼小生生之。小生唯能生於大生。不生余法。如是次第。乃至大滅起用之時。能滅八法。所謂能滅所相法體及餘七相。通有八也。此八有為。有可滅義。大滅能滅。即是大滅。亦是有為。有可滅義。是故還為
【現代漢語翻譯】 現代漢語譯本 常。名義如是。體相云何？ 答：分段無常。體相可知。念無常者，有為之法，一念之頃，具有四相：初生、次住、終異、后滅。前後遷變，故曰無常。 然此四相，經論不同。如《毗曇》中，明有為法其性羸劣，不能自生、自住、自異、自滅，要賴同時八相之法共相推變，方得初生乃至終滅。言八相者，如一念色，同時即有生、住、異、滅四大相法及四隨相。此四隨相，亦名小相。彼大生邊，有一小生；彼大住邊，有一小住；彼大異邊，有一小異；彼大滅邊，有一小滅。故有八也。 然此八相，就能為名。以能生他故，名為生；乃至滅他，故稱為滅。非謂法起名之為生，乃至法謝說名為滅。若論體性，三聚法中，非色非心不相應攝。論其行數，一一之中，皆有初生、次住、終異、后滅之義。然此八種，體性同時，用即不定。相狀之用，克必同時。遷法之用，用在先後。大生用時，能生八法，所謂能生所相法體及餘七相，合為八也。此八有為，有可生義，是故大生堪能生之。無為之法，無可生義，是故大生，不能生也。即此大生，亦是有為，有可生義，是故為彼小生生之。小生唯能生於大生，不生余法。如是次第，乃至大滅起用之時，能滅八法，所謂能滅所相法體及餘七相，通有八也。此八有為，有可滅義，大滅能滅。即是大滅，亦是有為，有可滅義，是故還為
【English Translation】 English version Constant. The name is thus. What is its essence and appearance? Answer: It is impermanent in segments. Its essence and appearance can be understood. One who contemplates impermanence understands that conditioned phenomena, in a single moment of thought, possess four characteristics: initial arising (utpada), continuation (sthiti), change (anyathatva), and cessation (vyaya). They change and transform from moment to moment, hence they are called impermanent. However, these four characteristics are described differently in various sutras and treatises. For example, in the Abhidharma (collection of Buddhist scriptures), it is explained that conditioned phenomena are weak in nature and cannot arise, continue, change, or cease by themselves. They rely on the simultaneous interaction and transformation of eight aspects to achieve initial arising and eventual cessation. These eight aspects are, for example, in a single moment of form (rupa), there are simultaneously the four major aspects of arising, continuation, change, and cessation, as well as four minor aspects that accompany them. These four minor aspects are also called 'small aspects'. Near the major arising, there is a small arising; near the major continuation, there is a small continuation; near the major change, there is a small change; near the major cessation, there is a small cessation. Hence, there are eight. These eight aspects are named according to their function. Because they can produce others, they are called 'arising'; and because they can cause others to cease, they are called 'cessation'. It is not that the arising of a phenomenon is called 'arising', or that the disappearance of a phenomenon is called 'cessation'. In terms of their nature, they are included in the non-form, non-mind, and non-associated formations among the three aggregates of dharmas. In terms of their function, each of them has the meaning of initial arising, continuation, change, and cessation. However, these eight types are simultaneous in nature, but their function is not fixed. The function of appearance is necessarily simultaneous. The function of transformation occurs sequentially. When the major arising functions, it can produce eight dharmas, namely, the object of arising, the essence of the dharma, and the other seven aspects, making a total of eight. These eight conditioned phenomena have the potential to be produced, therefore the major arising is capable of producing them. Unconditioned phenomena have no potential to be produced, therefore the major arising cannot produce them. This major arising itself is also conditioned and has the potential to be produced, therefore it is produced by the small arising. The small arising can only produce the major arising and does not produce other dharmas. In this order, when the major cessation functions, it can extinguish eight dharmas, namely, the object of cessation, the essence of the dharma, and the other seven aspects, making a total of eight. These eight conditioned phenomena have the potential to be extinguished, and the major cessation can extinguish them. This major cessation itself is also conditioned and has the potential to be extinguished, therefore it is still
小滅。所滅。如色既然。一切有為。類皆如是。滅同爲相遷。方有初生乃至終滅。毗曇如是。涅槃經中。亦同此說。故彼經言。有為之法有生性。故生能生之。虛空之法。無生性。故生不能生。又彼經言。生能生法。不能自生。不自生故。由生生生。生生不自生。復賴生故生。如成實論不相應品廣非此義。彼論宣說。法起名生。法停曰住。法遷稱異。法謝名滅。不說法外別有諸相共相推遷。地持之中。亦同此義。故彼文中。廣破法外別立相也。各是聖教。難定是非。念無常義。粗況如是。所言自性不成實者。明法同時同體四相共相破壞。無法自性故曰無常。是義云何。世法虛幻。無一定性。以無性故。相有體無。相有名生。體無稱滅。相有名生。不同始起初出之生。體無名滅。不同終謝灰燼之滅。此生與滅當知。即是十二緣中逆順觀也。如經中說。無明生故乃至老死。是此生相。無明滅故乃至老死。是此滅相。此生與滅。幻炎像立義說為住。不同生后遷停之住。彼生滅等。雖復同體。性相乖異。故名為異。又異凡夫所取實有。亦名為異。不同住后衰變之異。四相如是。同一體性。隨義互分。以同體故。說住異滅。以之為生。住異滅外。無別生性。無生性故。生性不成。還即說此生住異滅法。以之為住。生等之外。無別
【現代漢語翻譯】 現代漢語譯本 『小滅』（Ksana-nirodha，剎那滅）。『所滅』（Nirodha，滅）如色法已經滅去一樣。一切有為法（Samskrta，因緣和合而成的法）都是如此。滅的相狀是遷流變化，因此才有最初的生，乃至最終的滅。『毗曇』（Abhidharma，阿毗達摩）是這樣說的，《涅槃經》中也同樣這樣說。所以那部經說：『有為之法有生性，所以生能生它。虛空之法，沒有生性，所以生不能生它。』又那部經說：『生能生法，不能自己生。不自己生，所以由生來生生。生生不能自己生，還要依賴生才能生。』如《成實論》『不相應品』廣泛地闡述了這個道理，這裡不詳細解釋。那部論宣說：法生起叫做『生』，法停住叫做『住』，法變化叫做『異』，法消謝叫做『滅』。沒有說在法之外，另有諸相共同推移變化。《地持經》中也同樣是這個意思。所以在經文中，廣泛地破斥在法之外，另外設立『相』的說法。這些都是聖教，難以判定誰是誰非。思念無常的意義，粗略地描述就像這樣。 所說的『自性不成實』，是說明法在同一時間、同一體性中，四相（生、住、異、滅）共同互相破壞。因為沒有法有自性，所以叫做『無常』。這個道理是什麼呢？世間法虛幻不實，沒有一定的體性。因為沒有體性，所以相有而體無。相有名為『生』，體無名為『滅』。相有名為『生』，不同於最初開始出現的『生』。體無名為『滅』，不同於最終消謝灰飛煙滅的『滅』。這個『生』與『滅』，應當知道，就是十二因緣（Dvadasanga-pratityasamutpada）中的逆觀和順觀。如經中所說：『無明（Avidya）生起，所以乃至老死（Jara-marana）。』這是『生』相。『無明滅去，所以乃至老死滅去。』這是『滅』相。這個『生』與『滅』，以幻象、火焰的影像來比喻，稱為『住』，不同於生之後遷流停滯的『住』。那些生、滅等，雖然是同一體性，但性質和相狀不同，所以叫做『異』。又不同於凡夫所執取的實有，也叫做『異』，不同於住之後衰敗變化的『異』。四相就是這樣，同一體性，隨著意義互相區分。因為是同一體性，所以說住、異、滅，可以作為生。在住、異、滅之外，沒有別的生性。因為沒有生性，所以生性不能成立。還是說這個生、住、異、滅法，可以作為住。在生等之外，沒有別的住性。
【English Translation】 English version 'Ksana-nirodha' (momentary cessation). 'Nirodha' (cessation) is like the cessation of form (rupa). All conditioned phenomena (Samskrta, phenomena arising from causes and conditions) are like this. The characteristic of cessation is change and movement, hence there is the initial arising, and even the final cessation. 'Abhidharma' (Higher Teaching) says this, and the 'Nirvana Sutra' also says the same. Therefore, that sutra says: 'Conditioned phenomena have the nature of arising, so arising can produce them. The phenomena of space have no nature of arising, so arising cannot produce them.' Also, that sutra says: 'Arising can produce phenomena, but cannot produce itself. Because it does not produce itself, arising produces arising. Arising does not produce itself, but relies on arising to arise.' As the 'Satyasiddhi Shastra' (Tattvasiddhi-sastra) extensively explains this meaning in the 'Non-Corresponding Factors' chapter, it will not be detailed here. That treatise declares: the arising of a dharma is called 'arising', the stopping of a dharma is called 'abiding', the changing of a dharma is called 'difference', and the fading of a dharma is called 'cessation'. It does not say that outside of the dharma, there are other characteristics that jointly promote change. The 'Bodhisattvabhumi' (Yogacarabhumi-sastra) also has the same meaning. Therefore, in that text, it extensively refutes the establishment of 'characteristics' separately from the dharma. These are all sacred teachings, and it is difficult to determine who is right and who is wrong. Thinking about the meaning of impermanence is roughly described like this. What is said about 'self-nature not being real' is to explain that dharmas at the same time, in the same essence, the four characteristics (arising, abiding, difference, cessation) jointly destroy each other. Because no dharma has self-nature, it is called 'impermanent'. What is the meaning of this? Worldly dharmas are illusory and unreal, without a fixed nature. Because they have no nature, the characteristics exist but the substance does not. The characteristic is named 'arising', the substance is named 'cessation'. The characteristic is named 'arising', which is different from the 'arising' of the initial appearance. The substance is named 'cessation', which is different from the 'cessation' of the final fading away. This 'arising' and 'cessation' should be understood as the reverse and forward observation in the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada). As the sutra says: 'Because ignorance (Avidya) arises, so even old age and death (Jara-marana) arise.' This is the characteristic of 'arising'. 'Because ignorance ceases, so even old age and death cease.' This is the characteristic of 'cessation'. This 'arising' and 'cessation' are likened to illusions and flames, and called 'abiding', which is different from the 'abiding' of stagnation after arising. Those arising, cessation, etc., although they are of the same essence, their nature and characteristics are different, so they are called 'difference'. Also, it is different from the real existence grasped by ordinary people, and is also called 'difference', which is different from the 'difference' of decay and change after abiding. The four characteristics are like this, of the same essence, mutually divided according to meaning. Because they are of the same essence, it is said that abiding, difference, and cessation can be regarded as arising. Outside of abiding, difference, and cessation, there is no other nature of arising. Because there is no nature of arising, the nature of arising cannot be established. It is still said that this dharma of arising, abiding, difference, and cessation can be regarded as abiding. Outside of arising, etc., there is no other nature of abiding.
住性。無住性故。住性不成。乃至說彼生住異法以為滅。故生等之外。無別滅性。滅無性故。滅性不成。進退推求。畢竟無有一性可得。故曰自性不成實也。故維摩言。不生不滅。是無常義。良在斯耳。彼經所說。即生即滅。無生無滅。是故名為不生不滅。非謂就彼一相空中說無生滅。又地持云。不知真實無言說事。有生有滅。觀無言性。一切無常。此文亦顯性無常義。問曰。無常有粗有細。生滅是粗。不生不滅是其細者。苦中亦應有粗有細。得言逼惱是其粗苦。無逼無惱是細苦不。釋言。亦得逼惱粗苦義在可知。然此逼惱。守性不壞。非性無常。非無常故。不名性苦。非性苦故。義說為樂。以實觀之。逼無逼性。惱無惱性。自性無安。方名微細自性壞苦。亦名微細虛集行苦。體相如是。通局如何。三中前二大小通論。自性無常大有小無。何故如是。小乘眾生。未解法空。不能破壞諸法自性。故不說之。若使無常義別三門。小乘之中但有前二無第三者。苦中亦三。小乘之中。亦應有二不具三苦。釋言。法門各別不同。何可一類。如無我中義別有二。小乘眾生但解生空。豈可亦得類同三苦小乘齊得二無我乎。義無斯理。雖知不同。有何所以。若總分別得言。苦者對緣而生。其相粗故。小乘眾生。具能解知。故小乘中。具
【現代漢語翻譯】 現代漢語譯本： 住性（Dharmata of abiding）。因為沒有住性，所以住性不能成立。乃至說那生、住、異法以為滅。所以，在生等之外，沒有別的滅性。滅沒有自性，所以滅性不能成立。這樣進退推求，畢竟沒有一個自性可以得到。所以說自性不成實。所以《維摩經》說：『不生不滅，是無常的意義。』道理就在這裡。那部經所說，『即生即滅，無生無滅』，所以名為不生不滅。不是說就在那一相空中說沒有生滅。又《地持經》說：『不知道真實無言說的事，有生有滅。觀察無言的自性，一切都是無常。』這段文字也顯示了自性無常的意義。 問：無常有粗有細，生滅是粗的，不生不滅是細的。苦中也應該有粗有細，可以說逼惱是粗苦，無逼無惱是細苦嗎？ 答：也可以說逼惱是粗苦，這個意義是可以理解的。然而這逼惱，守住自性不壞，不是自性無常，因為不是無常，所以不名為自性苦。因為不是自性苦，所以從意義上說為樂。用真實的智慧觀察，逼沒有逼的自性，惱沒有惱的自性，自性沒有安穩，才名為微細的自性壞苦，也名為微細的虛集行苦。體相是這樣，通局如何？三種之中，前兩種大小乘都談論，自性無常，大乘有，小乘沒有。為什麼這樣？小乘眾生，沒有理解法空，不能破壞諸法的自性，所以不說這個。如果無常的意義分為三門，小乘之中只有前兩種，沒有第三種。苦中也有三種，小乘之中，也應該有兩種，不具足三種苦嗎？ 答：法門各有不同，怎麼可以一概而論？比如無我中意義分為兩種，小乘眾生只理解生空，難道也可以類同於三種苦，小乘齊得兩種無我嗎？義理上沒有這個道理。雖然知道不同，有什麼原因？如果總的分別來說，苦是對緣而生，它的相粗顯，小乘眾生，都能理解知道，所以小乘中具足。
【English Translation】 English version: Dharmata of abiding. Because there is no abiding nature, the abiding nature cannot be established. Even to say that birth, duration, and change are considered as cessation. Therefore, apart from birth, etc., there is no separate nature of cessation. Since cessation has no self-nature, the nature of cessation cannot be established. By advancing and retreating in inquiry, ultimately no single self-nature can be obtained. Therefore, it is said that self-nature is unreal. Hence, the Vimalakirti Sutra says: 'Neither arising nor ceasing is the meaning of impermanence.' The reason lies here. What that sutra says, 'Immediately arising, immediately ceasing; no arising, no ceasing,' is why it is called neither arising nor ceasing. It is not to say that within that single aspect of emptiness there is no arising or ceasing. Also, the Bodhisattvabhumi Sutra says: 'Not knowing the real, unspeakable matter, there is arising and ceasing. Observing the nature of the unspeakable, everything is impermanent.' This passage also reveals the meaning of self-nature being impermanent. Question: Impermanence has coarse and subtle aspects. Arising and ceasing are coarse, while neither arising nor ceasing is subtle. Should suffering also have coarse and subtle aspects, such that oppression and affliction are coarse suffering, and no oppression and no affliction are subtle suffering? Answer: It can also be said that oppression and affliction are the meaning of coarse suffering, which is understandable. However, this oppression and affliction, guarding its self-nature without decay, is not self-nature impermanent. Because it is not impermanent, it is not called self-nature suffering. Because it is not self-nature suffering, it is meaningfully spoken of as pleasure. Observing with true wisdom, oppression has no nature of oppression, affliction has no nature of affliction, and self-nature has no peace. Only then is it called subtle self-nature suffering of decay, and also called subtle empty aggregate suffering of formations. The substance and characteristics are like this, how about the scope and limitations? Among the three, the first two are discussed in both the Great and Small Vehicles. Self-nature impermanence, the Great Vehicle has it, the Small Vehicle does not. Why is it like this? Small Vehicle beings have not understood the emptiness of phenomena and cannot destroy the self-nature of all phenomena, so it is not discussed. If the meaning of impermanence is divided into three aspects, the Small Vehicle only has the first two, without the third. Suffering also has three aspects, should the Small Vehicle also have two, not fully possessing the three sufferings? Answer: The Dharma doors are different from each other, how can they be generalized? For example, in no-self, the meaning is divided into two. Small Vehicle beings only understand the emptiness of beings, can it be likened to the three sufferings, with the Small Vehicle equally attaining two no-selves? There is no such reason in principle. Although it is known to be different, what is the reason? If generally distinguished, it can be said that suffering arises in relation to conditions, its appearance is coarse, and Small Vehicle beings can all understand and know it, so it is complete in the Small Vehicle.
明三苦。然無常者。遷滅法體。法體之義。微細難識。小乘眾生。不能精究。故小乘中。不明第三自性無常。若別論之。三苦之義。具論有三。一對緣分別。第二約緣就體分別。三約三種無常分別。此義如后一切苦中具廣分別。初之兩門。相粗易知。小乘能解。后之一門。與無常同。小乘眾生。但解前二。自體虛集微細行苦。小乘不解。故小乘中。不明自體虛集行苦。是以經言。所說苦諦中智所知。分別是苦。有無量種。非諸聲聞緣覺所解。我于彼經。竟不說之。旨謂在此。無常之義。粗況如是(此一門竟)。
次辨苦義。苦義有三。所謂苦苦壞苦行苦。辨此三苦。略有四門。一對緣分別。第二約緣就體分別。三約三種無常分別。四諸過相顯。言對緣者。緣別內外。內謂自心。外者所謂刀杖等緣。外中復二。一違二順。違者所謂刀杖等事。一切苦具。順者所謂己身命財親戚之類苦。緣別如是。從彼違緣而生苦者。名為苦苦。刀杖等緣。能生內惱。從其所生。說名為苦。從苦生苦。故云苦苦。從彼順緣。離壞生惱。名為壞苦。內心涉境。說名為行。緣行生厭。厭行生苦。故云行苦。第二約緣就體別者。心性是苦。依彼苦上。加以事惱。苦上加苦。故云苦苦。就斯以論。向前三苦。至此門中。通名苦苦。謂性苦上。
【現代漢語翻譯】 現代漢語譯本 闡明三種苦。然而，『無常』（Anitya）指的是遷滅的法體（Dharma-kaya），法體之義，精微細緻難以識別。小乘（Hinayana）眾生，不能深入研究。因此在小乘中，不闡明第三種自性無常。如果分別論述，三種苦的含義，詳細論述有三種：第一是對緣分別，第二是約緣就體分別，第三是約三種無常分別。此義如後文在『一切苦』中詳細分別。最初的兩點，粗淺易懂，小乘能夠理解。最後一點，與無常相同。小乘眾生，只理解前兩種。自體虛集而成的微細行苦，小乘不理解。因此經書上說，所說的苦諦（Dukkha-satya）是智者所知，分別辨析是苦，有無量種，不是那些聲聞（Śrāvaka）和緣覺（Pratyekabuddha）所能理解的。我于那部經中，最終沒有說它。主旨就在於此。無常的含義，粗略情況是這樣（這一部分結束）。
接下來辨析苦的含義。苦的含義有三種，即苦苦（Dukkha-dukkha）、壞苦（Viparinama-dukkha）和行苦（Samskara-dukkha）。辨析這三種苦，大致有四個方面：第一是對緣分別，第二是約緣就體分別，第三是約三種無常分別，第四是各種過患的顯現。說到對緣，緣分為內外。內指的是自心，外指的是刀杖等緣。外緣又分為兩種，一是違逆，二是順從。違逆的是刀杖等事物，一切痛苦的工具。順從的是自己的身命財產親戚之類。緣的區分是這樣的。從那些違逆的緣而產生的苦，稱為苦苦。刀杖等緣，能產生內心的煩惱，從它所產生的，說為苦。從苦產生苦，所以叫做苦苦。從那些順從的緣，離散毀壞而產生煩惱，稱為壞苦。內心涉及境界，稱為行。緣行產生厭惡，厭惡行產生苦，所以叫做行苦。第二，約緣就體分別，心性是苦，依靠那苦之上，加上事情的煩惱，苦上加苦，所以叫做苦苦。就此而論，前面的三種苦，到這裡，都統稱為苦苦。指的是性苦之上。
【English Translation】 English version Explaining the Three Kinds of Suffering. However, 'Impermanence' (Anitya) refers to the changing and vanishing Dharma-kaya (the body of the Dharma), the meaning of which is subtle and difficult to recognize. Hinayana (Small Vehicle) beings are unable to deeply investigate it. Therefore, in Hinayana, the third kind of self-nature impermanence is not explained. If discussed separately, the meaning of the three kinds of suffering, in detail, there are three aspects: first, distinguishing based on conditions; second, distinguishing based on the essence in relation to conditions; and third, distinguishing based on the three kinds of impermanence. This meaning is explained in detail later in 'All Suffering.' The first two points are crude and easy to understand, and Hinayana can comprehend them. The last point is the same as impermanence. Hinayana beings only understand the first two. The subtle suffering of formation (Samskara-dukkha) that is self-generated and accumulated is not understood by Hinayana. Therefore, the scriptures say that the suffering of truth (Dukkha-satya) that is spoken of is known by the wise, and distinguishing it is suffering, which has countless kinds, and is not understood by those Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). I ultimately did not speak of it in that scripture. The main point lies here. The meaning of impermanence, roughly speaking, is like this (this section ends).
Next, distinguishing the meaning of suffering. The meaning of suffering has three kinds, namely, suffering of suffering (Dukkha-dukkha), suffering of change (Viparinama-dukkha), and suffering of formation (Samskara-dukkha). Distinguishing these three kinds of suffering, there are roughly four aspects: first, distinguishing based on conditions; second, distinguishing based on the essence in relation to conditions; third, distinguishing based on the three kinds of impermanence; and fourth, the manifestation of various faults. Speaking of conditions, conditions are divided into internal and external. Internal refers to one's own mind, and external refers to conditions such as knives and sticks. External conditions are further divided into two kinds, one is adverse, and the other is favorable. Adverse are things like knives and sticks, all instruments of suffering. Favorable are one's own life, property, relatives, and the like. The distinction of conditions is like this. The suffering that arises from those adverse conditions is called suffering of suffering. Conditions such as knives and sticks can produce inner afflictions, and what arises from them is said to be suffering. Suffering arises from suffering, so it is called suffering of suffering. From those favorable conditions, separation and destruction produce afflictions, which is called suffering of change. The mind involving itself in realms is called formation. Conditioned formation produces aversion, and aversion to formation produces suffering, so it is called suffering of formation. Second, distinguishing based on the essence in relation to conditions, the nature of the mind is suffering, and relying on that suffering, adding the afflictions of events, suffering upon suffering, so it is called suffering of suffering. In this regard, the previous three kinds of suffering, up to this point, are all collectively called suffering of suffering. It refers to suffering upon the nature of suffering.
加前苦苦壞苦行苦。通名事惱。有為之法。唸唸生滅。無常敗壞。故名壞苦。即此有為遷流名行。行性不安故。云行苦。言約三種無常別者。就彼三世分段無常。宣說苦苦。心性是苦。於此苦上。加彼三世分段粗惱。名為苦苦。又以三世分段粗苦。顯法性苦。亦名苦苦。就念無常。宣說壞苦。即是向前第二門中行壞兩苦。至此門中。同爲壞苦。就彼自性不成無常。宣說行苦。同體四相。共相集起。目之為行。虛集之行體無自性。行性無安故名行苦。所言諸過互相顯者。過有三種。謂苦無常及與無我。以苦顯苦。名為苦苦。此以事苦。顯有為法性是苦也。無常故苦。名為壞苦。無我故苦。名為行苦。以法無我因緣虛集故云行也。苦義如是(此兩門竟)。
次辨無我。如論中說。無我有二。一人無我。二法無我。此義如前無我章中具廣分別(此三門竟)。
次辨涅槃。如論中說。涅槃有二。一者有餘。二者無餘。此義備如涅槃章說。涅槃義者。非直斷絕生死因果。對治無處。為涅槃義。蓋如經說。法本不然。今亦無滅。是寂滅義。此是涅槃實相義也。四優檀那厥趣如是。
四悉檀義四門分別(釋名辨相一 定別其相二 通局義三 相攝義四)
四悉檀義。出大智論。言悉檀者。是中國語。此方義
【現代漢語翻譯】 現代漢語譯本：加前苦苦、壞苦、行苦。總的來說，這些都是由事物帶來的煩惱。『有為法』（saṃskṛta-dharma）唸唸生滅，是無常敗壞的，所以叫做『壞苦』。這『有為法』的遷流變化叫做『行』，『行』的本性是不安穩的，所以叫做『行苦』。簡要地說，三種無常的區別在於，就三世分段的無常來說，宣說的是『苦苦』。心性本身就是苦，在這苦的基礎上，加上三世分段的粗重煩惱，就叫做『苦苦』。又用三世分段的粗重苦惱，來顯示法性本來的苦，也叫做『苦苦』。就念念生滅的無常來說，宣說的是『壞苦』，也就是前面第二門中說的『行苦』和『壞苦』，到了這裡，都歸為『壞苦』。就自性不能成就的無常來說，宣說的是『行苦』。同體的生、住、異、滅四相，共同聚集生起，稱之為『行』。虛假聚集的『行』，本體沒有自性，『行』的本性沒有安穩，所以叫做『行苦』。所說的各種過患互相顯現，『過患』有三種，就是苦、無常和無我。用苦來顯示苦，叫做『苦苦』。這是用事物帶來的苦，來顯示『有為法』的本性就是苦。因為無常所以是苦，叫做『壞苦』。因為無我所以是苦，叫做『行苦』。因為法是無我的，因緣虛假聚集，所以叫做『行』。苦的含義就是這樣（這兩門結束）。 接下來辨析『無我』。如《大智度論》中所說，『無我』有兩種：一是『人無我』（pudgala-nairātmya），二是『法無我』（dharma-nairātmya）。這些含義在前面的『無我』章節中已經詳細分別說明（這三門結束）。 接下來辨析『涅槃』（nirvāṇa）。如《大智度論》中所說，『涅槃』有兩種：一是『有餘涅槃』（sopadhiśeṣa-nirvāṇa），二是『無餘涅槃』（nirupadhiśeṣa-nirvāṇa）。這些含義都已經在『涅槃』章節中詳細說明。『涅槃』的含義，不僅僅是斷絕生死因果，用對治的方法使之無處可尋，才是『涅槃』的含義。就像經書上所說，法本來不是自然而有的，現在也沒有斷滅，這就是寂滅的含義。這是『涅槃』的真實相義。四種『優檀那』（udāna）的旨趣就是這樣。 用四種『悉檀』（siddhānta）的含義，從四個方面來分別（解釋名稱辨別體相為第一，確定各自的體相為第二，共通和侷限的含義為第三，互相包含的含義為第四）。 四種『悉檀』（siddhānta）的含義，出自《大智度論》。所說的『悉檀』，是中國的語言，在這裡的意思是……
【English Translation】 English version: Furthermore, there are the suffering of suffering, the suffering of change, and the suffering of conditioning. Generally speaking, these are all afflictions caused by things. 'Conditioned dharmas' (saṃskṛta-dharma) arise and cease in every moment, are impermanent and decaying, hence called 'the suffering of change'. The flowing and changing of these 'conditioned dharmas' is called 'conditioning', and the nature of 'conditioning' is unstable, hence called 'the suffering of conditioning'. Briefly, the difference between the three kinds of impermanence lies in that, with regard to the impermanence of the three periods of time, it is the 'suffering of suffering' that is expounded. The nature of the mind itself is suffering, and on top of this suffering, adding the coarse afflictions of the three periods of time is called 'the suffering of suffering'. Furthermore, using the coarse suffering of the three periods of time to reveal the inherent suffering of the nature of dharmas is also called 'the suffering of suffering'. With regard to the impermanence of arising and ceasing in every moment, it is 'the suffering of change' that is expounded, which is the 'suffering of conditioning' and 'the suffering of change' mentioned in the second section earlier, and here, they are all classified as 'the suffering of change'. With regard to the impermanence of the self-nature not being able to be accomplished, it is 'the suffering of conditioning' that is expounded. The four characteristics of arising, abiding, changing, and ceasing, which are of the same entity, gather and arise together, and are called 'conditioning'. The 'conditioning' that is falsely gathered has no self-nature in its essence, and the nature of 'conditioning' has no stability, hence it is called 'the suffering of conditioning'. What is said about the various faults manifesting each other is that there are three kinds of 'faults', namely suffering, impermanence, and non-self. Using suffering to reveal suffering is called 'the suffering of suffering'. This is using the suffering caused by things to reveal that the nature of 'conditioned dharmas' is suffering. Because of impermanence, it is suffering, called 'the suffering of change'. Because of non-self, it is suffering, called 'the suffering of conditioning'. Because dharmas are without self, and conditions are falsely gathered, hence it is called 'conditioning'. The meaning of suffering is thus (these two sections end). Next, we will analyze 'non-self'. As stated in the Mahāprajñāpāramitāśāstra, there are two kinds of 'non-self': one is 'the non-self of persons' (pudgala-nairātmya), and the other is 'the non-self of dharmas' (dharma-nairātmya). These meanings have been explained in detail in the previous chapter on 'non-self' (these three sections end). Next, we will analyze 'nirvāṇa' (nirvāṇa). As stated in the Mahāprajñāpāramitāśāstra, there are two kinds of 'nirvāṇa': one is 'nirvāṇa with remainder' (sopadhiśeṣa-nirvāṇa), and the other is 'nirvāṇa without remainder' (nirupadhiśeṣa-nirvāṇa). These meanings have been explained in detail in the chapter on 'nirvāṇa'. The meaning of 'nirvāṇa' is not merely cutting off the causes and effects of birth and death, and using countermeasures to make them nowhere to be found, that is the meaning of 'nirvāṇa'. Just as the scriptures say, dharmas were not originally natural, and there is no extinction now, this is the meaning of quiescence. This is the true aspect of 'nirvāṇa'. The purport of the four 'udānas' (udāna) is thus. Using the meaning of the four 'siddhāntas' (siddhānta), we will distinguish them from four aspects (explaining the name and distinguishing the characteristics is the first, determining their respective characteristics is the second, the meaning of commonality and limitation is the third, and the meaning of mutual inclusion is the fourth). The meaning of the four 'siddhāntas' (siddhānta) comes from the Mahāprajñāpāramitāśāstra. The so-called 'siddhānta' is the language of China, and its meaning here is...
翻。其名不一。如楞伽中子註釋言。或名為宗。或名為成。或云理也。所言宗者。釋有兩義。一對法辨宗。法門無量。宗要在斯。故說為宗。二對教辨宗。教別雖眾。宗歸顯於世界等四。故名為宗。故彼論云。四種悉檀。總攝一切十二部經八萬四千無量法藏。皆是真實。無相違背。準驗斯文。望教說宗。義無乖返。故稱為成。諸法理趣。故名為理。宗別不同。且分四種。一世界悉檀。二者各各為人悉檀。三對治悉檀。四第一義悉檀。言世界者。如論釋言。有法從於因緣而有。無別自性。譬如轅軸輻輞等事和合為車。五陰諸法和合為人。如是一切世界故有。為世界悉檀法也。云何名為各各為人。如論釋言。佛觀人心差別不同。而為說法。於一事中。或聽不聽。如佛為彼斷見眾生不信後世善惡業果墮斷滅見。便說雜業雜受果報。為計我者。便說無業無受報者。如是等事。名為各各為人悉檀。云何名為對治悉檀。如論釋言。佛隨眾生心病所宜。為說對治。或說不凈。或說慈悲。或說因緣分別界入安波念等。如是一切。名為對治。第一義者。如論釋言。諸法實相。過語言道。心行處滅遍無所依。不樂諸法。無初中后。不盡不壞。名第一義。四種悉檀。名相粗爾。
第二門中。定別其相。然彼四中。世及第一。當法分別。
【現代漢語翻譯】 現代漢語譯本： 它的名稱並不唯一。如《楞伽經》（Laṅkāvatāra Sūtra）的子注中解釋說，或者稱為『宗』（zōng，宗旨），或者稱為『成』（chéng，成就），或者稱為『理』（lǐ，道理）。所說的『宗』，解釋起來有兩層含義：一是針對法辨別宗旨，法門無量，宗旨就在於此，所以說為『宗』。二是針對教辨別宗旨，教派的類別雖然眾多，但宗旨歸於顯現世界等四種，所以稱為『宗』。所以那部論典說：『四種悉檀（siddhānta，意為究竟的結論），總攝一切十二部經和八萬四千無量法藏，都是真實的，沒有互相違背。』依據這段文字來驗證，針對教來說『宗』，意義上沒有乖離和返回。所以稱為『成』，諸法的理趣，所以名為『理』。宗旨的類別不同，且分為四種：一、世界悉檀（lokasiddhānta，適應世間的悉檀），二、各各為人悉檀（pratipuruṣasiddhānta，針對不同人而說的悉檀），三、對治悉檀（pratipakṣasiddhānta，對治煩惱的悉檀），四、第一義悉檀（paramārthasiddhānta，勝義諦的悉檀）。 所說『世界』，如論典解釋說：『有的法從因緣而生，沒有別的自性。譬如車轅、車軸、車輻、車輞等事物和合成為車，五陰（pañca-skandha，色、受、想、行、識）諸法和合為人。像這樣一切世界故有，是為世界悉檀法。』 什麼叫做『各各為人』？如論典解釋說：『佛觀察人心差別不同，而為他們說法。對於一件事，或者聽或者不聽。如佛為那些斷見（uccheda-dṛṣṭi）眾生，他們不相信後世善惡業果，墮入斷滅見，便說雜業雜受果報；為那些執計有我的人，便說無業無受報者。像這些事，名為各各為人悉檀。』 什麼叫做『對治悉檀』？如論典解釋說：『佛隨著眾生心病所適宜的，為他們說對治之法。或者說不凈觀（aśubha，觀想身體不凈），或者說慈悲觀（maitrī-karuṇā，修慈悲心），或者說因緣（hetupratyaya，事物生起的原因和條件），分別界入（dhātu-āyatana，分析構成世界的要素），安般念（ānāpānasmṛti，觀察呼吸的禪修方法）等。像這樣一切，名為對治。』 『第一義』是什麼？如論典解釋說：『諸法的真實相狀，超過語言之道，心行之處滅盡，普遍沒有所依，不樂於諸法，沒有初始、中間和最後，不盡不壞，名為第一義。』四種悉檀，名相大概如此。 第二門中，確定辨別它們的相狀。然而在那四種悉檀中，世界悉檀和第一義悉檀，應當從法的角度來分別。
【English Translation】 English version: Its names are not uniform. As the sub-commentary in the Laṅkāvatāra Sūtra states, it is sometimes called 'Zong' (宗旨, purpose), sometimes 'Cheng' (成就, accomplishment), or 'Li' (道理, principle). The so-called 'Zong' has two meanings in explanation: First, it distinguishes the purpose in relation to the Dharma. The Dharma doors are limitless, and the purpose lies within them, so it is called 'Zong'. Second, it distinguishes the purpose in relation to the teachings. Although there are many categories of teachings, the purpose returns to the manifestation of the four aspects such as the world, so it is called 'Zong'. Therefore, that treatise says: 'The four siddhāntas (究竟的結論, ultimate conclusions) encompass all the twelve divisions of scriptures and the eighty-four thousand immeasurable Dharma treasures, all of which are true and not contradictory.' Based on this text for verification, speaking of 'Zong' in relation to the teachings, there is no deviation or reversal in meaning. Therefore, it is called 'Cheng', the rational interest of all dharmas, so it is called 'Li'. The categories of purpose are different, and they are divided into four types: First, Lokasiddhānta (適應世間的悉檀, the siddhānta adapted to the world), second, Pratipuruṣasiddhānta (針對不同人而說的悉檀, the siddhānta spoken for different people), third, Pratipakṣasiddhānta (對治煩惱的悉檀, the siddhānta for counteracting afflictions), and fourth, Paramārthasiddhānta (勝義諦的悉檀, the siddhānta of ultimate truth). The so-called 'world', as the treatise explains: 'Some dharmas arise from causes and conditions and have no other self-nature. For example, the parts such as the axle, spokes, and rim of a wheel come together to form a cart, and the five skandhas (色、受、想、行、識, form, feeling, perception, volition, and consciousness) come together to form a person. Like this, all worlds exist because of this, and this is the Lokasiddhānta Dharma.' What is called 'Pratipuruṣasiddhānta'? As the treatise explains: 'The Buddha observes that people's minds are different and teaches them accordingly. Regarding one matter, they may or may not listen. For example, for those beings with annihilation views (斷見, uccheda-dṛṣṭi), who do not believe in the karmic consequences of good and evil in the afterlife and fall into annihilation views, the Buddha speaks of mixed karma and mixed reception of karmic results; for those who cling to the idea of a self, the Buddha speaks of no karma and no receiver of karmic results. Such things are called Pratipuruṣasiddhānta.' What is called 'Pratipakṣasiddhānta'? As the treatise explains: 'The Buddha, according to what is suitable for the mental illnesses of beings, speaks of the Dharma for counteracting them. Or he speaks of the impurity contemplation (不凈觀, aśubha, contemplating the impurity of the body), or he speaks of loving-kindness and compassion (慈悲觀, maitrī-karuṇā, cultivating loving-kindness and compassion), or he speaks of causes and conditions (因緣, hetupratyaya, the causes and conditions for the arising of things), analyzing the elements and sense bases (分別界入, dhātu-āyatana, analyzing the elements that constitute the world), mindfulness of breathing (安般念, ānāpānasmṛti, the practice of observing the breath), and so on. All such things are called Pratipakṣasiddhānta.' What is 'Paramārthasiddhānta'? As the treatise explains: 'The true nature of all dharmas transcends the path of language, the place where mental activity ceases, universally without reliance, not delighting in dharmas, without beginning, middle, or end, not ceasing and not decaying, is called Paramārthasiddhānta.' The names and characteristics of the four siddhāntas are roughly like this. In the second section, their characteristics are determined and distinguished. However, among those four siddhāntas, Lokasiddhānta and Paramārthasiddhānta should be distinguished from the perspective of the Dharma.
對治為人。隨化辨異。但就法中。有性有相。故分二種。世及第一。生死涅槃。因緣法相。名為世界。如實法性。說為第一。此別可知。對治為人。別相難識。是以釋者。種種不同。今以義分相亦可知。然彼一切二諦諸法。無不為人斯皆治病。但就一切為人法中。當其門別。隨物所宜。應病授與。治物心患。即名對治。即彼一切對治門中。異門相望。互返不同。彰其為人差別故爾。即名各各為人悉檀。如說諸陰無我人等對治我患。或時宣說假名之我。對治無患。此即是其對治所攝。何故二門互返不同。以其為人不同故爾。即是各各為人說也。又如經說。不凈觀門。治貪慾患。宣說三十三天果報常樂我凈。令物愿求。舍離諸惡。治不善患。此即是其對治所攝。何故二門互返不同。良以為人不同故爾。即名各各為人悉檀。如是諸門。類此可知。勿得異釋。
第三門中辨其通局。世界悉檀。通其為人及與對治。而不通於第一義諦。即說世界差別法門。以為對治及為人。故世界悉檀。通彼二中。不說世界為第一義。是故世界不通第一。非謂處別說為不通。淺深異故名不通耳。第一義者。分得通彼各各為人及對治中。不通世界。良以宣說第一義諦治物心患。是故第一通於對治。即就第一彰其為人各各不同。或說為有。或說
【現代漢語翻譯】 現代漢語譯本： 對治為人（針對不同的人採取不同的方法）。隨順根機，辨別差異。但就佛法之中，有法性，有法相。所以分為兩種。世俗諦和第一義諦。生死和涅槃，因緣和法相，名為世界悉檀（關於世界的真實教義）。如實的法性，說為第一義悉檀（關於終極真理的真實教義）。這種區別是可以理解的。對治為人，區別相狀難以認識。因此解釋的人，各有不同。現在用義理來區分，相狀也可以理解。然而那一切二諦（真諦和俗諦）諸法，無不是爲了人，這些都是爲了治療眾生的病。但就一切為人法中，按照不同的門類，隨順眾生的根性，應病與藥，治療眾生的心病，就叫做對治。即在那一切對治門中，不同的門類相互比較，互相返回不同。彰顯其為人的差別就是這樣。就叫做各各為人悉檀（針對不同的人的真實教義）。比如宣說諸陰（五蘊）無我人等，對治我執的病患。有時宣說假名之我，對治沒有我執的病患。這都是對治所包含的。為什麼兩種法門互相返回不同？因為針對的人不同。這就是各各為人說。又如經中所說，不凈觀門，治療貪慾的病患。宣說三十三天果報的常樂我凈，使眾生愿求，舍離諸惡，治療不善的病患。這都是對治所包含的。為什麼兩種法門互相返回不同？確實是因為針對的人不同。就叫做各各為人悉檀。像這樣的法門，依此類推可以理解。不要做不同的解釋。 第三門中辨別其通局。世界悉檀，通於為人悉檀和對治悉檀。而不通於第一義諦悉檀。即宣說世界差別法門，作為對治和為人。所以世界悉檀，通於這二者之中。不說世界為第一義。所以世界悉檀不通第一義諦。不是說處所不同就說不通。而是因為深淺不同才說不通。第一義諦，可以通於各各為人悉檀和對治悉檀中。不通於世界悉檀。因為宣說第一義諦治療眾生的心病。所以第一義諦通於對治。即就第一義諦彰顯其為人各各不同。或者說為有，或者說
【English Translation】 English version: Cure for individuals. Adapting to transformation and distinguishing differences. But within the Dharma, there are nature and form. Therefore, it is divided into two types: the mundane and the ultimate. Samsara and Nirvana, causes and conditions, and the characteristics of phenomena are called the Worldly Truth (Samsara Satya) (the true teachings about the world). The true nature of reality is called the Ultimate Truth (Paramartha Satya) (the true teachings about ultimate truth). This distinction is understandable. Curing for individuals, distinguishing characteristics is difficult to recognize. Therefore, those who interpret it differ in various ways. Now, if we distinguish it by meaning, the characteristics can also be understood. However, all the dharmas of the two truths are for the sake of individuals; these are all to cure illnesses. But within all the dharmas for individuals, according to different categories, adapting to the nature of beings, prescribing medicine according to the illness, and curing the mental illnesses of beings is called a cure. That is, within all the doors of cure, different doors are compared with each other, and they return differently. Manifesting the differences in their being for individuals is like this. It is called the 'Each for Each Individual' doctrine (the true teachings for different individuals). For example, saying that the aggregates (skandhas) are without self, etc., cures the illness of attachment to self. Sometimes, proclaiming the provisional self cures the illness of no self. These are all included in the cure. Why do the two doors return differently? Because the individuals they are aimed at are different. This is the 'Each for Each Individual' teaching. Also, as the sutra says, the contemplation of impurity cures the illness of greed. Proclaiming the constant joy, self, and purity of the rewards of the Thirty-three Heavens causes beings to aspire, abandon all evils, and cure the illness of unwholesomeness. These are all included in the cure. Why do the two doors return differently? Indeed, it is because the individuals they are aimed at are different. It is called the 'Each for Each Individual' doctrine. Such doors can be understood by analogy. Do not make different interpretations. In the third door, distinguish its universality and limitations. The Worldly Truth is universal to the 'For Individuals' doctrine and the 'Cure' doctrine. But it does not extend to the Ultimate Truth. That is, proclaiming the Dharma of the differences of the world is used as a cure and for individuals. Therefore, the Worldly Truth is universal to these two. It does not say that the world is the ultimate truth. Therefore, the Worldly Truth does not extend to the Ultimate Truth. It is not that it is said to be non-universal because the places are different. It is said to be non-universal because the depths are different. The Ultimate Truth can be universal to the 'Each for Each Individual' doctrine and the 'Cure' doctrine. It does not extend to the Worldly Truth. Because proclaiming the Ultimate Truth cures the mental illnesses of beings. Therefore, the Ultimate Truth is universal to the cure. That is, in the Ultimate Truth, it manifests that being for individuals is different. Or it is said to be existent, or it is said to be
為無。或復說為非有非無。或說為我。或說無我。或復宣說非我無我。如是種種為人差別。是故第一。通彼各各為人悉檀。深淺別故。不通世界。對治為人二種相望。一向相通。無別法故。
第四門中。辨其相攝。就彼四中。攝末從本。要唯二諦。所謂世界第一義也。對治為人。判屬何中。若總分之。對治為人。判屬世諦。非第一義故。彼論云。前三悉檀。所不通者。至第一義一切皆通。明知。第一非前三種。所言通者。論自釋言。離一切過。無變無勝義無隱滯。故名為通。又彼論言。除第一義諸餘悉檀。皆可破壞。明知。餘三非第一義。以實通論。二諦之中。皆具有彼對治為人。具有之相。備以上辨。理實既通。何故論中說第一義。不同前三。以世界中彰彼對治為人義顯故。第一中隱而不說。又復彼論說第一義異前三者。異彼世界及世界中對治為人。非謂異於第一義中對治為人。亦可就彼第一義中所有對治為人之義。約化辨異。攝入世界。據實論之。就第一義所明。對治各各為人。即是第一非世界也。悉檀之義。略舉綱網。
四真實義二門分別(釋名一 體相二)
真實義者。法絕情妄。名為真實。實深所以。目之為義。實義虛融。理無不在。隨法辨異。難以定算。今隨一宜彰二論四。所言二者
【現代漢語翻譯】 現代漢語譯本：有說萬物是『無』（空無），也有人說萬物既不是『有』也不是『無』。有人說存在『我』（自我），也有人說不存在『我』。還有人進一步宣稱既非『我』也非『無我』。像這樣，人們的觀點千差萬別。因此，『第一義悉檀』（Paramārtha-siddhānta，勝義諦的論證）能夠通達所有這些不同人的觀點，因為它能理解他們各自論證的深淺差別。而『世界悉檀』（Lokasiddhānta，世俗諦的論證）則不能做到這一點。『對治為人悉檀』（Pratipaksa-pudgalasiddhānta，對治個人問題的論證）和『各各為人悉檀』（Prthag-jana-siddhānta，為不同人提供不同教義的論證）這兩種論證方式相互關聯，因為它們都遵循相同的基本原則，沒有本質上的區別。 在第四個部分中，我們將辨析這些論證方式的相互包含關係。在這四種論證方式中，我們將後面的歸入到前面的，最終只剩下兩種真諦：即『世界諦』（世俗諦）和『第一義諦』（勝義諦）。那麼，『對治為人悉檀』應該歸入哪一種真諦呢？如果從總體上劃分，『對治為人悉檀』應該歸入『世俗諦』，因為它不是『第一義諦』。正如《成實論》所說：『前面的三種論證方式所不能通達的，第一義諦全部都能通達。』這清楚地表明，『第一義諦』不同於前面的三種論證方式。所謂『通達』，該論自身解釋說：『遠離一切過失，沒有變化，具有殊勝的意義，沒有隱晦之處，所以稱為通達。』此外，該論還說：『除了第一義諦之外，其餘的論證方式都可以被駁倒。』這清楚地表明，其餘三種論證方式不是『第一義諦』。但如果從實際情況來看，兩種真諦都包含『對治為人悉檀』。包含的方式已經在前面詳細辨析過了。既然道理上是相通的，為什麼論中說『第一義諦』不同於前面的三種論證方式呢？這是因為在『世界諦』中，『對治為人悉檀』的意義顯而易見，而在『第一義諦』中，這種意義則隱藏而不明顯。此外，該論說『第一義諦』不同於前面的三種論證方式，是指它不同於『世界諦』以及『世界諦』中的『對治為人悉檀』，而不是說它不同於『第一義諦』中的『對治為人悉檀』。也可以說，就『第一義諦』中所包含的『對治為人』的意義而言，是爲了教化眾生而區分的，可以將其歸入『世界諦』。但如果從實際情況來看，就『第一義諦』所闡明的、針對不同人的『對治』，那就是『第一義諦』，而不是『世界諦』。以上是對『悉檀』意義的簡要概括。 四、真實義的兩種區分（分為釋名和體相兩部分） 所謂『真實義』，是指法遠離了情感和虛妄，所以稱為『真實』。『實』是深刻的原因，所以稱之為『義』。真實的意義虛融圓滿，道理無所不在。隨著法的不同，其意義也難以確定。現在根據一種方便的方式，來闡明二論四悉檀。所說的『二』是指兩種真諦。
【English Translation】 English version: Some say everything is 'void' (śūnya). Others say things are neither 'existent' nor 'non-existent'. Some say there is 'self' (ātman), while others say there is no 'self'. Still others further declare neither 'self' nor 'no-self'. Thus, people's views differ in various ways. Therefore, the 'Paramārtha-siddhānta' (the argument of ultimate truth) can comprehend all these different views because it can understand the differences in depth of their respective arguments. The 'Lokasiddhānta' (the argument of conventional truth), however, cannot do this. The 'Pratipaksa-pudgalasiddhānta' (the argument for counteracting individual problems) and the 'Prthag-jana-siddhānta' (the argument for providing different teachings for different people) are related to each other because they both follow the same basic principles and have no essential difference. In the fourth section, we will analyze the mutual inclusion of these arguments. Among these four arguments, we will include the latter into the former, and ultimately only two truths remain: namely, 'Lokasatya' (conventional truth) and 'Paramārthasatya' (ultimate truth). So, which truth should the 'Pratipaksa-pudgalasiddhānta' be classified into? If divided in general, the 'Pratipaksa-pudgalasiddhānta' should be classified into 'conventional truth' because it is not 'ultimate truth'. As the Tattvasiddhi Śāstra says: 'What the previous three arguments cannot comprehend, the ultimate truth can comprehend all.' This clearly shows that 'ultimate truth' is different from the previous three arguments. The so-called 'comprehension', the treatise itself explains: 'It is free from all faults, has no change, has a supreme meaning, and has no obscurity, so it is called comprehension.' In addition, the treatise also says: 'Except for the ultimate truth, all other arguments can be refuted.' This clearly shows that the other three arguments are not 'ultimate truth'. But if viewed from the actual situation, both truths contain the 'Pratipaksa-pudgalasiddhānta'. The way of inclusion has been analyzed in detail above. Since the principle is interconnected, why does the treatise say that 'ultimate truth' is different from the previous three arguments? This is because in 'conventional truth', the meaning of 'Pratipaksa-pudgalasiddhānta' is obvious, while in 'ultimate truth', this meaning is hidden and not obvious. In addition, the treatise says that 'ultimate truth' is different from the previous three arguments, referring to its difference from 'conventional truth' and the 'Pratipaksa-pudgalasiddhānta' in 'conventional truth', not that it is different from the 'Pratipaksa-pudgalasiddhānta' in 'ultimate truth'. It can also be said that, in terms of the meaning of 'Pratipaksa-pudgala' contained in 'ultimate truth', it is distinguished for the purpose of teaching sentient beings and can be included in 'conventional truth'. But if viewed from the actual situation, the 'counteractions' for different people explained by 'ultimate truth' are 'ultimate truth', not 'conventional truth'. The above is a brief summary of the meaning of 'Siddhānta'. 4. Two Distinctions of True Meaning (divided into two parts: explanation of name and substance) The so-called 'true meaning' refers to the fact that the Dharma is free from emotions and delusions, so it is called 'true'. 'True' is the profound reason, so it is called 'meaning'. The true meaning is empty and complete, and the principle is omnipresent. As the Dharma differs, its meaning is also difficult to determine. Now, according to a convenient way, we will explain the two treatises and four Siddhāntas. The 'two' mentioned refers to the two truths.
。一實法性。二事法性。所言四者。一世間所知。二學人所知。三煩惱障凈智所行處法。四智障凈智所行處法。此二與四。並是義門。隨情施設。無不為物。今依文相。前之二種。據法以分。后之四種。隨情以別。就前二中。實法性者。是真諦也。事法性者。是世諦也。真諦之理。是法體性。名實法性。世諦差別。目之為事。諸法自體。名事法性。名義如是。
體相云何。諸法分齊差別有四。一事二法三理四實。事者所謂地水火風色香味等。法者所謂苦無常等法之緣數。理者所謂諸法相空。實者所謂非有非無如實法性。此四同體。隨義異分。今就此四。攝為二種。于中隨義分之不定。若據凡聖所知以別。四中初一。是事法性。餘三為實。以初一門是凡所知故。說為事。后三聖知攝以為實。若就有相無相分別。前二有相。說為事性。后二無相。說為實性。若就本末以分二者。前三為事。后一為實。具辨如是。案如地持。就初分也。二相如是。四種云何。即就前二種分別。離為四也。就前事性分為二種。謂世所知及學所知。就前實性亦分為二。謂煩惱凈所行處法。及智障凈所行處法。事有精粗。故別兩門。理有淺深。是以分二。亦可分事以為前三。實為第四。世所知者。地水火風色香味等一切種事。世俗通知。名世
【現代漢語翻譯】 現代漢語譯本：一、實法性（真實不變的法則本質）。二、事法性（現象界的法則本質）。所說的四種是指：一、世間所知（世俗之人所瞭解的）。二、學人所知（修行之人所瞭解的）。三、煩惱障凈智所行處法（清凈智慧所能達到的，去除煩惱障礙的法則）。四、智障凈智所行處法（清凈智慧所能達到的，去除智慧障礙的法則）。這兩種和四種，都是義理的門徑，隨著不同情況而設立，無不是爲了利益眾生。現在根據經文的表面意思，前面的兩種是根據法來區分，後面的四種是隨著不同情況來區分。就前面的兩種來說，實法性是真諦（paramārtha-satya）的體現，事法性是世諦（saṃvṛti-satya）的體現。真諦的道理是法的本體和性質，所以稱為實法性。世諦的差別現象，可以稱之為『事』。諸法的自體，稱為事法性。名義就是這樣。 體相是怎樣的呢？諸法的界限和差別有四種：一、事（現象）。二、法（法則）。三、理（道理）。四、實（真實）。事，就是指地、水、火、風、色、香、味等。法，就是指苦、無常等法則的緣起和數量。理，就是指諸法本性是空。實，就是指非有非無的如實法性。這四種本質相同，只是根據不同的意義來區分。現在將這四種歸納為兩種。其中根據意義來區分是不確定的。如果根據凡夫和聖人所知來區分，四種中的第一種是事法性，其餘三種是實法性。因為第一種是凡夫所能瞭解的，所以說是『事』。后三種是聖人所瞭解的，歸納為『實』。如果根據有相和無相來區分，前兩種是有相的，稱為事性，后兩種是無相的，稱為實性。如果根據本和末來區分，前三種是事，后一種是實。詳細辨析就是這樣。按照《瑜伽師地論·本地分》的說法，是按照最初的分類。兩種體相就是這樣。四種是指什麼呢？就是就前面的兩種來分別，分離為四種。就前面的事性分為兩種，即世間所知和學人所知。就前面的實性也分為兩種，即煩惱障凈智所行處法和智障凈智所行處法。事有精細和粗略之分，所以分為兩個門類。理有淺顯和深奧之分，所以分為兩種。也可以將事分為前三種，實為第四種。世間所知，就是指地、水、火、風、色、香、味等一切事物，世俗之人普遍瞭解的，稱為『世
【English Translation】 English version: First, Real Dharma-nature. Second, Phenomenal Dharma-nature. The four mentioned are: First, what is known by the world. Second, what is known by learners. Third, the Dharma that is the realm of pure wisdom, which removes the hindrance of afflictions (kleśa-āvaraṇa). Fourth, the Dharma that is the realm of pure wisdom, which removes the hindrance of knowledge (jñeya-āvaraṇa). These two and four are all gateways to meaning, established according to circumstances, all for the benefit of beings. Now, according to the literal meaning of the text, the first two are distinguished based on the Dharma, and the latter four are distinguished based on circumstances. Regarding the first two, Real Dharma-nature is the embodiment of the ultimate truth (paramārtha-satya), and Phenomenal Dharma-nature is the embodiment of the conventional truth (saṃvṛti-satya). The principle of ultimate truth is the essence and nature of the Dharma, hence it is called Real Dharma-nature. The differentiated phenomena of conventional truth can be referred to as 'phenomena'. The self-nature of all Dharmas is called Phenomenal Dharma-nature. The names and meanings are as such. What are their substance and characteristics? The boundaries and differences of all Dharmas are fourfold: First, phenomena. Second, laws. Third, principles. Fourth, reality. Phenomena refer to earth, water, fire, wind, form (rūpa), smell (gandha), taste (rasa), and so on. Laws refer to the arising and number of conditions of laws such as suffering (duḥkha), impermanence (anitya), and so on. Principles refer to the nature of all Dharmas being emptiness (śūnyatā). Reality refers to the true Dharma-nature that is neither existent nor non-existent. These four have the same essence, but are distinguished according to different meanings. Now, these four are summarized into two categories. The distinction within them according to meaning is not fixed. If distinguished according to what is known by ordinary beings and sages, the first of the four is Phenomenal Dharma-nature, and the remaining three are Real Dharma-nature. Because the first is what ordinary beings can understand, it is said to be 'phenomena'. The latter three are what sages know, and are categorized as 'reality'. If distinguished according to having form and not having form, the first two have form and are called phenomenal nature, and the latter two are formless and are called real nature. If distinguished according to root and branch, the first three are phenomena, and the last one is reality. The detailed analysis is as such. According to the Yogācārabhūmi-śāstra, it is based on the initial classification. The two characteristics are as such. What are the four? They are distinguished from the previous two, separated into four. The previous phenomenal nature is divided into two, namely what is known by the world and what is known by learners. The previous real nature is also divided into two, namely the Dharma that is the realm of pure wisdom which removes the hindrance of afflictions, and the Dharma that is the realm of pure wisdom which removes the hindrance of knowledge. Phenomena have fine and coarse distinctions, so they are divided into two categories. Principles have shallow and profound distinctions, so they are divided into two. It can also be that phenomena are divided into the first three, and reality is the fourth. What is known by the world refers to all things such as earth, water, fire, wind, form, smell, taste, etc., which are commonly understood by ordinary people, and are called 'world'.
所知。學所知者。五明處等事中微細。藉學以通。名學所知。此前兩門。事相不虛。說為真實。非是就事彰理實也。煩惱障凈所行法者。謂四真諦。此義博深。世學不知。要離煩惱。清凈之智。方能照見。舉智別法。是故名為煩惱凈智所行處也。智障凈智所行法者。謂法無我。此理淵深。余智不達。唯佛菩薩。離無明慧。方能證見。舉智別法。是故名為智障凈智所行處法。此之四義。廣如論釋。且依其門。略舉名況。
大乘義章卷第二 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第三
遠法師撰
義法聚中此卷有八門(四諦義 四緣義 五果義 六因義 四空義 五法三自性義 六種相門義 八識義)。
四諦義九門分別(一釋名 二開合辨相 三染凈因果分別 四理事分別 五十六聖行分別 六有作無作有量無量相對分別 七同異分別 八虛實分別 九十諦分別)
第一釋名。苦集滅道。名四聖諦。逼惱名苦。聚積稱集。寂怕名滅。能通曰道。何故名聖。而復云諦。如涅槃云。聖者所謂諸佛菩薩。一切聖人。就聖辨諦。故云聖諦。何故就聖而辨諦乎。良以諦實唯聖所知。非凡能覺。聖所知者方名諦。故就聖辨之。所言諦者。世人一向。以實釋之。此非
【現代漢語翻譯】 現代漢語譯本： 『所知』，即通過學習而獲得的知識。在五明處（Pancavidya-sthana，指聲明、工巧明、醫方明、因明、內明）等細微之處，憑藉學習來通達，這被稱為『學所知』。以上這兩個方面，事相併非虛假，所以說是真實的，並非僅僅就事論理來彰顯真實。『煩惱障凈所行法』，指的是四真諦（catvāri āryasatyāni）。這個意義博大精深，世俗的學習無法瞭解。必須遠離煩惱，具備清凈的智慧，才能照見。通過智慧來辨別法，因此稱為『煩惱凈智所行處』。『智障凈智所行法』，指的是法無我（dharma-nairātmya）。這個道理深奧，其他的智慧無法通達，只有佛菩薩，遠離無明之慧，才能證見。通過智慧來辨別法，因此稱為『智障凈智所行處法』。這四種意義，詳細的解釋在論釋中。這裡只是根據其門類，略舉名稱來描述情況。
《大乘義章》卷第二 大正藏第 44 冊 No. 1851 《大乘義章》
《大乘義章》卷第三
遠法師 撰
義法聚中此卷有八門（四諦義、四緣義、五果義、六因義、四空義、五法三自性義、六種相門義、八識義）。
四諦義九門分別（一、釋名；二、開合辨相；三、染凈因果分別；四、理事分別；五、十六聖行分別；六、有作無作有量無量相對分別；七、同異分別；八、虛實分別；九、十諦分別）
第一、釋名。苦（duhkha）、集（samudaya）、滅（nirodha）、道（marga），名為四聖諦。逼惱稱為苦，聚積稱為集，寂靜安寧稱為滅，能夠通達稱為道。為什麼稱為『聖』，又稱為『諦』呢？如《涅槃經》所說：『聖者，指的是諸佛菩薩，一切聖人。』就聖人來辨別諦，所以稱為聖諦。為什麼就聖人來辨別諦呢？因為諦實唯有聖人才能知曉，不是凡夫能夠覺悟的。聖人所知曉的才能稱為諦，所以就聖人來辨別它。所說的『諦』，世人一向用『實』來解釋它，這是不對的。
【English Translation】 English version: 'What is known' refers to knowledge acquired through learning. In the subtle aspects of the five sciences (Pancavidya-sthana, referring to Sabdavidya, Cikitsavidya, Silpasthanavidya, Hetuvidya, Adhyatmavidya), one attains understanding through learning. This is called 'what is known through learning'. The phenomena of these two aspects are not false, so they are said to be real, not merely using phenomena to reveal reality. 'The realm of activity purified by the obscuration of afflictions' refers to the Four Noble Truths (catvāri āryasatyāni). This meaning is profound and vast, and worldly learning cannot understand it. One must be free from afflictions and possess pure wisdom to perceive it. Using wisdom to distinguish the Dharma, it is therefore called 'the realm of activity purified by the obscuration of afflictions'. 'The realm of activity purified by the obscuration of knowledge' refers to the selflessness of phenomena (dharma-nairātmya). This principle is profound, and other wisdom cannot reach it. Only Buddhas and Bodhisattvas, free from the wisdom of ignorance, can realize it. Using wisdom to distinguish the Dharma, it is therefore called 'the Dharma of the realm of activity purified by the obscuration of knowledge'. These four meanings are explained in detail in the commentaries. Here, according to their categories, we briefly mention names to describe the situation.
《The Meaning of Mahayana》 Volume 2 Taisho Tripitaka Volume 44 No. 1851 《The Meaning of Mahayana》
《The Meaning of Mahayana》 Volume 3
Composed by Dharma Master Yuan
In the collection of meanings and Dharmas, this volume has eight sections (The meaning of the Four Noble Truths, the meaning of the Four Conditions, the meaning of the Five Results, the meaning of the Six Causes, the meaning of the Four Emptinesses, the meaning of the Five Dharmas and Three Self-natures, the meaning of the Six Aspects, the meaning of the Eight Consciousnesses).
The meaning of the Four Noble Truths is analyzed in nine aspects (1. Explanation of the name; 2. Analysis of opening, closing, and characteristics; 3. Analysis of defiled and pure causes and effects; 4. Analysis of principle and phenomena; 5. Analysis of the Sixteen Aspects of the Four Noble Truths; 6. Relative analysis of conditioned and unconditioned, finite and infinite; 7. Analysis of similarities and differences; 8. Analysis of truth and falsehood; 9. Analysis of the Ten Truths).
First, explanation of the name. Suffering (duhkha), accumulation (samudaya), cessation (nirodha), and path (marga) are called the Four Noble Truths. Oppression and affliction are called suffering, accumulation is called accumulation, quietude and peace are called cessation, and the ability to penetrate is called the path. Why are they called 'noble' and also called 'truths'? As the Nirvana Sutra says: 'Noble ones refer to all Buddhas, Bodhisattvas, and all sages.' Discriminating the truths based on the noble ones, therefore they are called Noble Truths. Why discriminate the truths based on the noble ones? Because only the noble ones can know the truths, not ordinary people can awaken to them. What the noble ones know can be called truths, so they are discriminated based on the noble ones. What is called 'truth', people always explain it as 'reality', but this is not correct.
一向。如涅槃中。諦實兩別故。彼經言。有苦有諦有實。直論苦事。名之為苦。就彼苦中。因緣有無法相不謬。故稱為諦。窮其本性。非有非無。說之為實。通相釋之。實故名諦。實相云何。今以兩門分別釋之。一隨法深淺彰實不同。二隨教宗別明實有異。言隨法者。法之淺深。義別五重。一法相實。二虛假實。三空無實。四自體實。亦名性實。五緣用實。法相實者。苦集滅道當相實爾。故稱為實。如彼苦諦。凡夫為樂。聖觀實苦。故名為實。乃至道諦。凡夫迷謬。妄謂非道。聖慧觀之。知實是道。故稱為實。是以經云。苦者實苦。不可令樂。集真是因。更無異因。苦若滅者。即是因滅。滅苦之道。實是真道。如是等法。返對情妄。故說為實。言假實者。苦集滅道。實是因緣虛假之法。故名為實。于中分別。乃有四種。一因和合假攬別成總。二法和合假。苦無常等諸法相成。三妄相虛假。如虛空華。非有為有。四妄想虛假。苦集滅道妄想假集。如夢所見。此之四種。同名假實。良以執定非真實。故因緣虛假名為實也。據此返望前門。所論乃是諦相。非是諦實。言空實者。苦集滅道。以理窮之。實是空寂。本無所有。故名為實。于中分別。乃有五種。一者陰上無人之空。二因和合中無性之空。三法和合中無性之空。四者
【現代漢語翻譯】 現代漢語譯本 一向。如《涅槃經》中說，諦和實有所區別。該經說：『有苦有諦有實。』直接論述苦的事實，稱之為苦。就這苦的本身來說，因緣和合法相沒有謬誤，所以稱為諦。窮究其本性，非有非無，稱之為實。通俗地解釋，真實所以稱為諦。什麼是實相呢？現在用兩個方面來分別解釋：一是隨著佛法的深淺，彰顯的真實不同；二是隨著教派的差別，闡明的真實也有差異。 說到隨著佛法深淺，佛法的淺深，意義上有五重不同。一是法相實，二是虛假實，三是空無實，四是自體實，也叫性實，五是緣用實。法相實，是指苦、集、滅、道四諦的當體就是真實如此的，所以稱為實。比如苦諦，凡夫認為是快樂，聖人觀察到是真實的苦，所以稱為實。乃至道諦，凡夫迷惑顛倒，錯誤地認為不是道，聖人的智慧觀察到，知道確實是道，所以稱為實。因此經中說：『苦是真實的苦，不可能變成快樂；集是真正的因，沒有其他的因；苦如果滅了，就是因滅了；滅苦之道，確實是真正的道。』像這樣的法，反過來針對凡夫的情感妄想，所以說是實。 說到虛假實，苦、集、滅、道，實際上是因緣虛假的法，所以稱為實。其中又可以分為四種：一是因和合假，聚集不同的部分形成總體；二是法和合假，苦、無常等諸法相互形成；三是妄相虛假，比如虛空中的花，本來沒有卻顯現有；四是妄想虛假，苦、集、滅、道是妄想假立的集合，如同夢中所見。這四種都叫做虛假實。因為執著於它就不是真實，所以因緣虛假稱為實。根據這個反過來看前面的說法，所論述的只是諦的相狀，不是諦的真實。 說到空實，苦、集、滅、道，用道理來窮究它，實際上是空寂的，本來什麼都沒有，所以稱為實。其中又可以分為五種：一是五陰上沒有人的空性；二是因和合中沒有自性的空性；三是法和合中沒有自性的空性；四是...
【English Translation】 English version Always. As in the Nirvana Sutra, 'Truth' and 'Reality' are distinct. That sutra states, 'There is suffering, there is truth, there is reality.' Directly discussing the facts of suffering is called 'suffering.' Regarding suffering itself, the causes and conditions, and the characteristics of phenomena are not mistaken, therefore it is called 'Truth'. Exhaustively investigating its fundamental nature, it is neither existent nor non-existent, and this is called 'Reality.' To explain it generally, truth is so-called because it is real. What is reality? Now, I will explain it from two perspectives: first, the reality manifested differs according to the depth of the Dharma; second, the reality explained varies according to the school of teaching. Speaking of following the depth of the Dharma, the depth of the Dharma has five different meanings. First, the reality of phenomena (法相實, Fa Xiang Shi); second, the reality of illusion (虛假實, Xu Jia Shi); third, the reality of emptiness (空無實, Kong Wu Shi); fourth, the reality of self-nature (自體實, Zi Ti Shi), also called the reality of essence (性實, Xing Shi); and fifth, the reality of conditioned function (緣用實, Yuan Yong Shi). The reality of phenomena refers to the fact that the Four Noble Truths—suffering (苦, Ku), accumulation (集, Ji), cessation (滅, Mie), and the path (道, Dao)—are inherently real as they are, therefore they are called 'real.' For example, regarding the truth of suffering, ordinary people consider it pleasure, while sages observe it as true suffering, hence it is called 'real.' Even regarding the truth of the path, ordinary people are deluded and mistakenly believe it is not the path, while the wisdom of sages observes it and knows that it is indeed the path, hence it is called 'real.' Therefore, the sutra says, 'Suffering is truly suffering, it cannot be made into pleasure; accumulation is the true cause, there is no other cause; if suffering ceases, then the cause ceases; the path to the cessation of suffering is truly the true path.' Such dharmas, in contrast to the emotional delusions of ordinary people, are therefore said to be real. Speaking of the reality of illusion, suffering, accumulation, cessation, and the path are actually illusory dharmas arising from conditions, therefore they are called 'real.' Among them, there are four types: first, the illusion of aggregation of causes (因和合假, Yin He He Jia), gathering different parts to form a whole; second, the illusion of aggregation of dharmas (法和合假, Fa He He Jia), suffering, impermanence, and other dharmas forming each other; third, the illusion of false appearances (妄相虛假, Wang Xiang Xu Jia), like flowers in the sky, which appear to exist but do not; fourth, the illusion of false thoughts (妄想虛假, Wang Xiang Xu Jia), suffering, accumulation, cessation, and the path are collections of false thoughts, like what is seen in a dream. These four are all called the reality of illusion. Because clinging to it is not real, the illusion of conditions is called 'real.' Based on this, looking back at the previous statement, what is discussed is only the appearance of truth, not the reality of truth. Speaking of the reality of emptiness, suffering, accumulation, cessation, and the path, when thoroughly investigated with reason, are actually empty and still, originally without anything, therefore they are called 'real.' Among them, there are five types: first, the emptiness of no self on the five skandhas (五陰, Wu Yin); second, the emptiness of no self-nature in the aggregation of causes; third, the emptiness of no self-nature in the aggregation of dharmas; fourth...
妄相虛無之空。五者妄想虛無之空。此之五種。同名空實。據斯返望前門。所說因緣假有。是其諦相。非是諦實。言體實者。苦集滅道。窮其本性。實是真實如來藏性。是以經言。于聖諦處說如來藏。又涅槃中。宣說苦實乃至道實。即是佛性常樂我凈。諦實如此。故稱為實。于中分別。有其二種。一如實空。二如實不空。如實空中。有二種空。一無相空。謂非有相。非無相。非非有相。非非無相。非有無俱相。非一相。非異相。非非一相。非非異相。非一異俱相。非自相。非他相。非非自相。非非他相。非自他俱相。如是一切妄心分別。皆不相應。二無性空。恒沙佛法。同一體性。互相緣集無有一法別守自性。故名為空。如就諸法說之為有諸法外。無別有一有性可得。還即說此有等諸法。以之為無是諸法外。無別有一無性可得。還即說此有無等法。為非有非無。有無等外。無別有一非有非無自性可得。以此類知一切諸法。畢竟無性。故名為空。空義如是。言不空。如來藏中。從本已來具二種相。一如實心。所謂真實阿梨耶識神智性之。以阿梨耶神智性故。與無明合。便起妄智。遠離無明。便為正智。二如實法。于彼自性清凈心中備具一切恒沙佛法。如妄心中備具一切諸虛妄法。以真心中具諸法故。與妄想合。能熏妄心
【現代漢語翻譯】 現代漢語譯本 虛妄之相，虛無之空。（妄相：虛假的表象；虛無：不存在的）五者皆是妄想虛無之空。這五種空，都可稱為『空實』。由此反觀之前所說的因緣假有，那只是事物的表象，並非真實的本體。而『體實』指的是苦、集、滅、道（苦集滅道：佛教四聖諦），窮究其本性，實則是真實如來藏性。（如來藏性：一切眾生皆具的成佛的可能性）因此經書上說，在四聖諦之處宣說如來藏。又在《涅槃經》中，宣說苦諦之實乃至道諦之實，那就是佛性，具有常、樂、我、凈（常樂我凈：佛性的四種德性）。真實的本體就是如此，所以稱為『實』。 其中又可分為兩種：一是如實空，二是不如實空。如實空中，又有兩種空：一是無相空，即非有相，非無相，非非有相，非非無相，非有無俱相，非一相，非異相，非非一相，非非異相，非一異俱相，非自相，非他相，非非自相，非非他相，非自他俱相。像這樣，一切妄心分別，皆不相應。二是無性空，如同恒河沙數般的佛法，同一體性，互相緣起聚集，沒有一法單獨保有自己的體性，所以名為空。例如就諸法來說，認為諸法是『有』，但在諸法之外，沒有另外一個『有性』可以得到。反過來說，認為這些『有』等諸法是『無』，但在諸法之外，沒有另外一個『無性』可以得到。再反過來說，認為這些『有』、『無』等法，為『非有非無』，但在『有』、『無』等之外，沒有另外一個『非有非無』的自性可以得到。以此類推，可知一切諸法，畢竟沒有自性，所以名為空。空的意義就是這樣。 所謂『不空』，是指如來藏中，從本來就具有兩種相：一是如實心，也就是真實的阿梨耶識神智性。（阿梨耶識：第八識，含藏一切種子）因為阿梨耶識神智性的緣故，與無明（無明：對事物真相的迷惑）結合，便生起妄智；遠離無明，便成為正智。二是如實法，在那自性清凈心中，完備地具有一切恒河沙數般的佛法，如同在妄心中完備地具有一切虛妄法。因為真心中具有諸法的緣故，與妄想結合，能熏習妄心。
【English Translation】 English version The emptiness of illusory appearances is a void of nothingness. These five are all emptiness arising from illusory thoughts. These five types are all called 'true emptiness'. Looking back at the previously mentioned conditioned existence, it is merely an appearance and not the true reality. 'True substance' refers to suffering, accumulation, cessation, and the path (Dukkha, Samudaya, Nirodha, Magga: the Four Noble Truths). Exhaustively examining their inherent nature, it is actually the true Tathagatagarbha nature (Tathagatagarbha: the potential for Buddhahood inherent in all beings). Therefore, the scriptures say that the Tathagatagarbha is taught in the context of the Four Noble Truths. Furthermore, in the Nirvana Sutra, the reality of suffering, accumulation, cessation, and the path are proclaimed, which is the Buddha-nature possessing permanence, bliss, self, and purity (Nitya, Sukha, Atma, Subha: the four attributes of Buddha-nature). The true reality is such, hence it is called 'true'. Within this, there are two distinctions: one is true emptiness, and the other is true non-emptiness. Within true emptiness, there are two types of emptiness: one is emptiness of no-characteristics, which is neither having characteristics, nor not having characteristics, nor neither having nor not having characteristics, nor both having and not having characteristics, nor one characteristic, nor different characteristics, nor neither one nor different characteristics, nor both one and different characteristics, nor self-characteristic, nor other-characteristic, nor neither self nor other-characteristic, nor both self and other-characteristic. Like this, all discriminating thoughts of the deluded mind are not in accordance. The second is emptiness of no-self-nature. The Buddha-dharma, as numerous as the sands of the Ganges, shares the same essence, arising and gathering interdependently, with no single dharma possessing its own independent self-nature. Therefore, it is called emptiness. For example, when speaking of dharmas as 'existent', there is no separate 'existence-nature' to be found outside of those dharmas. Conversely, when saying that these 'existent' dharmas are 'non-existent', there is no separate 'non-existence-nature' to be found outside of those dharmas. Furthermore, when saying that these 'existent' and 'non-existent' dharmas are 'neither existent nor non-existent', there is no separate 'neither existent nor non-existent' self-nature to be found outside of 'existence' and 'non-existence'. From this analogy, it can be known that all dharmas ultimately have no self-nature, hence they are called emptiness. Such is the meaning of emptiness. What is called 'non-emptiness' refers to the Tathagatagarbha, which inherently possesses two aspects from the beginning: one is the true mind, which is the true Alaya-consciousness's divine wisdom nature (Alaya-consciousness: the eighth consciousness, containing all seeds). Because of the Alaya-consciousness's divine wisdom nature, it combines with ignorance (Avidya: delusion about the true nature of things), and then gives rise to deluded wisdom; when separated from ignorance, it becomes correct wisdom. The second is the true dharma, which fully possesses all the Buddha-dharmas as numerous as the sands of the Ganges within that self-nature pure mind, just as the deluded mind fully possesses all deluded dharmas. Because the true mind possesses all dharmas, it combines with deluded thoughts and can influence the deluded mind.
。起種種行。遠離妄想。便成法界廣大行德。此空不空。同是諦實據斯返望前門之中。遣相明空。乃是諦相非諦實也。緣用實者。苦集等相。究竟窮之。實是法界緣起集用。不染而染。起苦集用。不凈而凈。起滅道用。滅道有二。一隨妄集起。對治滅道。二舍妄顯真。真實滅道。諦實如此。故名為實。上來五種。隨分皆實。故稱為諦。言隨教者。教別既殊。明實亦異。毗曇法中。說實有二。一者有實。苦集滅道法相實爾。二者空實。陰上無人未空法體。成實法中。說實亦二。一者有實。苦集滅道實是因緣名用假有。二者空實。實無定相未空因緣。宜明苦中法相實爾。名之為實。未說虛假空寂等義。成實法中。辨明苦等。實是名用虛假之法。無有定性。故曰為實。據斯返望前宗所明。建立定性。非真實也。若就大乘破相教中辨實亦二。一者有實。苦集滅道實是妄相虛幻之有。二者空實。實無因緣假名之相。不但無性。相亦叵得。據斯返望前成實中未空幻化因緣法。故不名為實。若就大乘顯實教中辨實亦二。一空二有。于中分別。略有二門。一依持門。妄想所取苦集滅道于情為有。于理實無。名為空實。妄情所依如來藏性。相雖叵見。而實是有。名為有實。故經說為不空藏矣。二緣起門。如來藏性體。如一味名為空實。緣
【現代漢語翻譯】 現代漢語譯本 生起種種行為，遠離虛妄的念頭，便成就法界廣大無邊的功德。這空與不空，都是真實不虛的。以此反觀之前的宗門，遣除表相而明瞭空性，只是表相上的真實，並非究竟的真實。就緣起作用的真實而言，苦、集等相，追究到最終，實際上是法界緣起而產生的集聚作用。不被染污而示現染污，生起苦和集的作用；不凈而示現清凈，生起滅和道的作用。滅和道有兩種：一是隨順虛妄的集而生起的對治之滅道，二是捨棄虛妄而顯現真實的真實滅道。真實的道理就是這樣，所以稱為『實』。以上五種，隨其分位都是真實的，所以稱為『諦』。 說到『隨教』，教法的差別既然不同，所闡明的真實也有差異。在毗曇宗的教法中，說真實有兩種：一是『有實』，苦、集、滅、道四聖諦的法相是真實存在的。二是『空實』，五陰之上沒有人，但還沒有空掉法的自體。在成實宗的教法中，說真實也有兩種：一是『有實』，苦、集、滅、道實際上是因緣和合而成的假名安立。二是『空實』，實際上沒有固定的自性，但還沒有空掉因緣。應該明白，在苦諦中，法相是真實存在的，這稱為『實』，但還沒有說到虛假、空寂等含義。在成實宗的教法中，辨明苦等，實際上是假名安立的虛假之法，沒有固定的自性，所以稱為『實』。以此反觀之前的宗門所闡明的，建立固定不變的自性，不是真實的。 如果就大乘破相教（般若宗）中辨別真實，也有兩種：一是『有實』，苦、集、滅、道實際上是虛妄的表相，虛幻的存在。二是『空實』，實際上沒有因緣假名的表相，不但沒有自性，連表相也無法獲得。以此反觀之前的成實宗，還沒有空掉幻化的因緣法，所以不能稱為『實』。如果就大乘顯實教（如來藏宗）中辨別真實，也有兩種：一為空，二為有。其中分別，略有兩門：一是依持門，虛妄分別所執取的苦、集、滅、道，在情識上認為是存在的，在真理上實際上是沒有的，這稱為『空實』。虛妄情識所依的如來藏性（Tathagatagarbha），雖然表相難以見到，但實際上是存在的，這稱為『有實』。所以經中說為『不空如來藏』。 二是緣起門，如來藏性的本體，如同一種味道，這稱為『空實』。緣
【English Translation】 English version Generating all kinds of actions and staying away from delusional thoughts leads to the accomplishment of the vast and boundless merits of the Dharmadhatu (法界, realm of reality). This emptiness and non-emptiness are both true and real. Looking back at the previous schools from this perspective, eliminating appearances and clarifying emptiness is only true in appearance, not ultimately true. In terms of the reality of arising and functioning, the aspects of suffering (苦, duhkha), accumulation (集, samudaya), etc., when pursued to the end, are actually the accumulation functions arising from the Dharmadhatu. Without being defiled, it manifests defilement, giving rise to the functions of suffering and accumulation; without being pure, it manifests purity, giving rise to the functions of cessation (滅, nirodha) and the path (道, marga). There are two types of cessation and path: one is the cessation and path that arise in response to the accumulation of delusion, and the other is the true cessation and path that abandon delusion and reveal truth. The principle of reality is like this, so it is called 'real'. The above five types are all real in their respective positions, so they are called 'truths'. Speaking of 'following the teachings', since the differences in teachings are different, the reality that is explained also varies. In the teachings of the Sarvastivada (毗曇, Vaibhashika) school, it is said that there are two types of reality: one is 'real existence', the characteristics of the Four Noble Truths (苦集滅道, duhkha, samudaya, nirodha, marga) are truly existent. The second is 'empty reality', there is no person on the five skandhas (陰, skandha), but the substance of the dharma has not been emptied. In the teachings of the Satyasiddhi (成實, Tattvasiddhi) school, it is also said that there are two types of reality: one is 'real existence', the Four Noble Truths are actually provisional names established by causes and conditions. The second is 'empty reality', there is actually no fixed self-nature, but the causes and conditions have not been emptied. It should be understood that in the truth of suffering, the characteristics of the dharma are truly existent, this is called 'real', but the meanings of illusion, emptiness, and tranquility have not yet been discussed. In the teachings of the Satyasiddhi school, it is clarified that suffering, etc., are actually illusory dharmas established by provisional names, without fixed self-nature, so it is called 'real'. Looking back at the previous schools from this perspective, establishing a fixed self-nature is not real. If we distinguish reality in the Mahayana (大乘, Great Vehicle) school of breaking appearances (Prajnaparamita, 般若), there are also two types: one is 'real existence', the Four Noble Truths are actually illusory appearances, illusory existences. The second is 'empty reality', there are actually no appearances of provisional names of causes and conditions, not only is there no self-nature, but even appearances cannot be obtained. Looking back at the previous Satyasiddhi school from this perspective, the illusory causal dharmas have not been emptied, so they cannot be called 'real'. If we distinguish reality in the Mahayana school of revealing reality (Tathagatagarbha, 如來藏), there are also two types: one is emptiness, and the other is existence. Among them, there are roughly two approaches: one is the approach of reliance, the suffering, accumulation, cessation, and path grasped by delusional discrimination are considered to exist in emotions, but in reality, they do not exist in principle, this is called 'empty reality'. The Tathagatagarbha-nature on which delusional emotions rely, although the appearance is difficult to see, is actually existent, this is called 'real existence'. Therefore, the sutra says it is the 'non-empty Tathagatagarbha'. The second is the approach of dependent origination, the essence of the Tathagatagarbha-nature is like one flavor, this is called 'empty reality'. The cause
起苦集滅道之用。名為有實。如經中說。自性清凈。不染而染。十二因緣。皆一心作。生死二法是如來藏法界輪轉。名曰法身眾生。如是等言。是其真實緣起苦集。如來藏性。顯成法身菩提涅槃諸地行德。即是真實緣起滅道。諦實如此。稱之為實。宗別既然。隨宗皆實。故稱為諦四諦名義。略釋云爾。
第二門中。開合辨相。何者是苦苦之體相。開合不定。或總為一。謂攝諸苦為一苦諦。或分為二。所謂分段變易生死。六道之報。名為分段。三乘聖人微細生滅。說為變易。或分為三所謂苦苦壞苦行苦。辨此三苦。略有五門。一對緣分別。二約緣就體分別。三約三種無常分別。四諸過相顯。五對三受以辨通局。言對緣者緣別內外。內謂自心。外者所謂刀杖等緣。外中復二。一逆二順逆者所謂刀杖等事一切苦具。順者所謂己身命財親戚之類。緣別如此。從彼逆緣。逼而生惱。名為苦苦。刀杖等緣。能生內惱。說之為苦。從苦生苦。故曰苦苦。從彼順緣離壞生惱。名為壞苦。內心涉境。說名為行。緣行生厭。厭行生惱。故名行苦。第二對緣就體辨者。心性是苦。依彼苦上。加以事惱。苦上加苦。故云苦苦。就斯以論。向前三苦。至此門中。通名苦苦。謂性苦上。加前苦苦壞苦行苦。斯名事惱。有為之法前後生滅。無常
【現代漢語翻譯】 現代漢語譯本 啟動苦、集、滅、道的作用，這被稱為『有實』。正如經中所說：『自性清凈，不染而染，十二因緣，皆一心作，生死二法是如來藏法界輪轉，名曰法身眾生』。這些話語是真實的緣起苦集。如來藏性顯現成就法身、菩提、涅槃以及諸地行德，這就是真實的緣起滅道。真諦確實如此，稱之為『實』。宗派的差別既然存在，那麼隨順各宗派都是真實的，所以稱為『諦』。四諦的名義，簡略解釋如上。
在第二門中，展開與合攏來辨別體相。什麼是苦苦的體相？展開與合攏不定。或者總括為一，即把所有的苦都歸納為一個苦諦。或者分為二，即分段生死和變易生死。六道眾生的果報，稱為分段生死。三乘聖人微細的生滅，稱為變易生死。或者分為三，即苦苦、壞苦、行苦。辨別這三種苦，略有五個方面：一對緣分別，二約緣就體分別，三約三種無常分別，四諸過相顯，五對三受以辨通局。說到對緣，緣有內外之別。內指自心，外指刀杖等緣。外緣又分為兩種：一為逆緣，二為順緣。逆緣指刀杖等事一切苦具。順緣指自身、性命、財產、親戚之類。緣的差別就是這樣。從那些逆緣，逼迫而產生煩惱，稱為苦苦。刀杖等緣，能生起內心的煩惱，所以說它是苦。從苦生苦，所以叫做苦苦。從那些順緣的離散和破壞而產生煩惱，稱為壞苦。內心涉入境界，這被稱為行。因為厭惡行而產生煩惱，所以叫做行苦。第二，對緣就體來辨別，心性本身就是苦，在那個苦的基礎上，再加上事物的煩惱，苦上加苦，所以叫做苦苦。就此而言，前面的三種苦，到了這裡，都統稱為苦苦。即性苦之上，加上前面的苦苦、壞苦、行苦，這叫做事惱。有為之法前後生滅，是無常的。
【English Translation】 English version Initiating the function of suffering (duhkha), accumulation (samudaya), cessation (nirodha), and the path (marga), is called 'having reality'. As it is said in the sutras: 'The self-nature is pure, un-stained yet stained, the twelve links of dependent origination (dvadasanga-pratityasamutpada), are all created by one mind, the two dharmas of birth and death are the wheel of the Dharmadhatu (dharmadhatu) of the Tathagatagarbha (tathagatagarbha), called sentient beings of the Dharmakaya (dharmakaya)'. These words are the true origination of suffering and accumulation. The Tathagatagarbha-nature manifests and accomplishes the Dharmakaya, Bodhi (bodhi), Nirvana (nirvana), and the virtues of the stages of practice. This is the true origination of cessation and the path. The true meaning is thus, called 'reality'. Since the differences between schools exist, following each school is real, therefore it is called 'truth'. The meaning of the Four Noble Truths (catvari-arya-satyani) is briefly explained above.
In the second section, distinguishing the characteristics through opening and closing. What is the characteristic of the suffering of suffering (duhkha-duhkha)? Opening and closing are not fixed. It can be summarized as one, that is, all sufferings are summarized as one Truth of Suffering. Or it can be divided into two, namely, segmented birth and death (samsara) and variational birth and death. The retribution of beings in the six realms is called segmented birth and death. The subtle arising and ceasing of the three vehicles of sages is called variational birth and death. Or it can be divided into three, namely, suffering of suffering, suffering of change (viparinama-duhkha), and suffering of conditioning (samskara-duhkha). To distinguish these three sufferings, there are roughly five aspects: first, distinguishing by conditions; second, distinguishing the substance based on conditions; third, distinguishing by the three kinds of impermanence (anitya); fourth, revealing all faults; fifth, distinguishing the scope by the three feelings (vedana). Speaking of conditions, there is a distinction between internal and external conditions. Internal refers to one's own mind, and external refers to conditions such as knives and sticks. External conditions are further divided into two types: one is adverse conditions, and the other is favorable conditions. Adverse conditions refer to all instruments of suffering such as knives and sticks. Favorable conditions refer to one's own body, life, property, relatives, and so on. The difference in conditions is like this. From those adverse conditions, pressure arises and produces afflictions, which is called the suffering of suffering. Conditions such as knives and sticks can give rise to inner afflictions, so it is said to be suffering. Suffering arises from suffering, so it is called the suffering of suffering. From the separation and destruction of those favorable conditions, afflictions arise, which is called the suffering of change. The mind is involved in the realm, which is called conditioning. Because of aversion to conditioning, afflictions arise, so it is called the suffering of conditioning. Second, distinguishing the substance based on conditions, the nature of the mind itself is suffering, and on that suffering, adding the afflictions of things, suffering upon suffering, so it is called the suffering of suffering. In this regard, the previous three sufferings are all collectively called the suffering of suffering here. That is, on top of the suffering of nature, adding the previous suffering of suffering, suffering of change, and suffering of conditioning, this is called the affliction of things. Conditioned dharmas arise and cease successively, which is impermanent.
敗壞。名為壞苦。即此有為遷流名行。遷流不安。故名行苦。言約三種無常辨者。于彼分段無常分齊。宣說苦苦。于有為法性苦之上。加彼三世分段粗苦。苦上加苦。故名苦苦。又以三世分段粗苦。顯有為法體性是苦。亦名苦苦。就念無常。宣說壞苦。彼念無常遷流滅壞。故名壞苦。是即向前第二門中行壞兩苦。至此門中。同名壞苦。就彼自性不成無常。宣說行苦。同體四相。互相集起。故名為行。以此門中同體。四相共破壞行性。不成行性。無安故名行苦。言以諸過互相顯者。過有三種。謂苦無常及與無我。以苦顯苦。名為苦苦。謂以事惱顯有為法體性苦也。無常故苦。名為壞苦。無我故苦。名為行苦。以法無我因緣虛集故。稱為行。有為行故。體性是苦。言對三受辨通局者。受別有三。謂苦樂舍。違緣生惱。名為苦受。順緣生適。名為樂受。中容境界所生受心。舍前苦樂。故名舍受。三受如是。對之云何。如經中說。苦受之中。即具三苦。心性是苦。于性苦上。加彼對緣所生事惱。即名苦苦。前後生滅。無常敗壞。名為壞苦。即此前後遷流集起。名曰行苦。亦可有為自性虛集。名為行苦。樂舍二受。各具二苦。所謂行壞。行壞之相。不異前釋。三苦如是。又如經中。分為八苦。所謂生苦．老苦．病苦．死苦．愛別
【現代漢語翻譯】 現代漢語譯本 敗壞，這被稱為壞苦（Viparinama-dukkha，變易之苦）。有為法（Samskrta，因緣和合而成的法）的遷流變化被稱為行（Samskara，造作）。遷流變化令人不安，因此稱為行苦（Samskara-dukkha，行蘊之苦）。 如果用三種無常（Anitya，無常）來辨別，那麼在分段無常的範圍內，宣說的是苦苦（Dukkha-dukkha，苦受之苦）。在有為法本性是苦的基礎上，加上過去、現在、未來三世的分段粗苦，苦上加苦，所以稱為苦苦。也可以用三世的分段粗苦來顯示有為法的體性是苦，這也稱為苦苦。 就念無常（Ksana-anitya，剎那無常）而言，宣說的是壞苦。念無常是遷流滅壞的，所以稱為壞苦。這與前面第二門中的行苦和壞苦相同，在此門中，都稱為壞苦。 就自性不成無常而言，宣說的是行苦。同體的四相（生、住、異、滅）互相集起，所以稱為行。在此門中，同體的四相共同破壞行的性質，使行不成其行，沒有安穩，所以稱為行苦。 如果說用各種過患互相顯現，那麼過患有三種，即苦、無常和無我（Anatma，非我）。用苦來顯示苦，稱為苦苦，即用事情的惱亂來顯示有為法的體性是苦。因為無常所以是苦，稱為壞苦。因為無我所以是苦，稱為行苦。因為法無我，因緣虛假聚合，所以稱為行。因為有為行，所以體性是苦。 如果針對三種感受（Vedana，感受）來辨別其普遍性和侷限性，那麼感受有三種，即苦受（Dukkha-vedana，痛苦的感受）、樂受（Sukha-vedana，快樂的感受）和舍受（Upeksa-vedana，不苦不樂的感受）。違背因緣而產生惱亂，稱為苦受。順應因緣而產生舒適，稱為樂受。對於中性的境界所產生的感受，捨棄了之前的苦樂，所以稱為舍受。三種感受是這樣的，如何對應三苦呢？ 如經中所說，苦受之中，就具備了三種苦。心性是苦，在本性是苦的基礎上，加上對因緣所產生的事務惱亂，就稱為苦苦。前後生滅，無常敗壞，稱為壞苦。即此前後遷流集起，稱為行苦。也可以說有為法的自性虛假聚合，稱為行苦。樂受和舍受，各自具備兩種苦，即行苦和壞苦。行苦和壞苦的相狀，與前面的解釋沒有不同。三種苦是這樣的。 又如經中所說，分為八苦，即生苦（Jati-dukkha，出生之苦）、老苦（Jara-dukkha，衰老之苦）、病苦（Vyadhi-dukkha，疾病之苦）、死苦（Marana-dukkha，死亡之苦）、愛別離苦（Priya-vipprayoga-dukkha，與所愛分離之苦）……
【English Translation】 English version Decay is called Viparinama-dukkha (the suffering of change). The impermanent flow of conditioned phenomena (Samskrta, that which is compounded) is called Samskara (formations). This impermanent flow is unsettling, hence it is called Samskara-dukkha (the suffering of formations). If we differentiate using the three kinds of impermanence (Anitya, impermanence), then within the scope of sectional impermanence, we speak of Dukkha-dukkha (the suffering of suffering). On top of the inherent suffering of conditioned phenomena, we add the coarse sectional suffering of the past, present, and future. Suffering upon suffering, hence it is called Dukkha-dukkha. Alternatively, we can use the coarse sectional suffering of the three times to reveal that the nature of conditioned phenomena is suffering; this is also called Dukkha-dukkha. Regarding moment-to-moment impermanence (Ksana-anitya, momentary impermanence), we speak of Viparinama-dukkha. Moment-to-moment impermanence is a flow of arising and ceasing, hence it is called Viparinama-dukkha. This is the same as the suffering of formations and the suffering of decay in the second section earlier; in this section, both are called Viparinama-dukkha. Regarding the impermanence of inherent nature, we speak of Samskara-dukkha. The four characteristics (birth, duration, change, and decay) of the same entity arise together, hence it is called Samskara. In this section, the four characteristics of the same entity together destroy the nature of formations, making formations not formations, without peace; hence it is called Samskara-dukkha. If we say that various faults reveal each other, then there are three kinds of faults: namely, suffering, impermanence, and non-self (Anatma, absence of self). Using suffering to reveal suffering is called Dukkha-dukkha, that is, using the vexation of events to reveal that the nature of conditioned phenomena is suffering. Because of impermanence, there is suffering, called Viparinama-dukkha. Because of non-self, there is suffering, called Samskara-dukkha. Because phenomena are without self, and conditions falsely gather, it is called Samskara. Because of conditioned formations, the nature is suffering. If we differentiate universality and limitation with respect to the three kinds of feelings (Vedana, feeling), then there are three kinds of feelings: namely, painful feeling (Dukkha-vedana, painful feeling), pleasant feeling (Sukha-vedana, pleasant feeling), and neutral feeling (Upeksa-vedana, neutral feeling). That which arises from adverse conditions and causes vexation is called painful feeling. That which arises from favorable conditions and causes comfort is called pleasant feeling. The feeling that arises from a neutral state, abandoning the previous pain and pleasure, is called neutral feeling. The three kinds of feelings are like this; how do they correspond to the three sufferings? As it says in the sutras, within painful feeling, there are all three sufferings. The nature of the mind is suffering; on top of the inherent suffering, we add the vexation of affairs arising from conditions, and this is called Dukkha-dukkha. Arising and ceasing in succession, impermanent and decaying, is called Viparinama-dukkha. This flow of arising and gathering in succession is called Samskara-dukkha. Alternatively, we can say that the nature of conditioned phenomena is a false gathering, called Samskara-dukkha. Pleasant feeling and neutral feeling each have two sufferings, namely, Samskara-dukkha and Viparinama-dukkha. The characteristics of Samskara-dukkha and Viparinama-dukkha are no different from the previous explanation. The three sufferings are like this. Furthermore, as it says in the sutras, there are eight sufferings, namely, the suffering of birth (Jati-dukkha, the suffering of birth), the suffering of old age (Jara-dukkha, the suffering of old age), the suffering of sickness (Vyadhi-dukkha, the suffering of sickness), the suffering of death (Marana-dukkha, the suffering of death), the suffering of separation from loved ones (Priya-vipprayoga-dukkha, the suffering of separation from loved ones)...
離苦．怨憎會苦．求不得苦．五盛陰苦。辨此八苦。略有三門。一釋其名。二辨其相。三對三苦。共相收攝。先釋其名。言生苦者。報分始起。謂之為生。生時有苦。就時立稱。故名生苦。衰變名老。老時有苦。就時為目。名為老苦。四大增損。謂之為病。病時有苦。就時彰名。稱曰病苦。陰壞名死。死時有苦。就時立目。名為死苦。亦可。此等當體為名。即指生老病死為苦。故云生老病死苦也。愛別離者。所念分張名愛別離。愛別生惱。就緣立稱。名愛別離。怨憎會者。所惡強集名怨憎會。怨會生惱。就緣立稱。名怨憎會。求不得者。所悕不稱。名求不得。因彼生惱。就緣立稱。是故名為求不得苦。五盛陰者。五陰熾盛。名五盛陰。陰盛是苦。就體立稱。是故名為五盛陰苦。亦盛者。盛受之義。五陰之中。盛前七苦。是故名為五盛陰苦。若正應言五陰盛苦。名義如是。
次辨其相。何者生苦。如五王經說。始從識支乃至出胎。名之為生。涅槃經云。生通始終。始終不同。經分為五。一者初出。所謂識支報始名初。初起名出。二者至終。謂名色支色心具足。對前說終。三者增長。謂前名色增為六入。四者出胎。五者種類。謂出胎后乃至老死。于中運運剎那新起。名之為生。何者老苦。如涅槃中。釋有兩義。一者
【現代漢語翻譯】 現代漢語譯本： 離苦、怨憎會苦、求不得苦、五盛陰苦，辨析這八種苦，略有三個方面：一是解釋它們的名稱，二是辨別它們的相狀，三是用五盛陰苦來總攝前三種苦。首先解釋它們的名稱。說到生苦，是指報應之分的開始，這被稱為『生』。出生時有苦，就著這個時機來立名，所以稱為生苦。衰敗變化叫做『老』。年老時有苦，就著這個時機來命名，稱為老苦。四大不調，增減失衡，叫做『病』。生病時有苦，就著這個時機來彰顯名稱，稱為病苦。五陰壞滅叫做『死』。死亡時有苦，就著這個時機來立名，稱為死苦。也可以說，這些苦本身就是名稱，直接指生老病死就是苦，所以說生老病死苦。愛別離苦，是指所愛念的人分離，這叫做『愛別離』。因愛別離而產生煩惱，就著這個因緣來立名，稱為愛別離苦。怨憎會苦，是指所厭惡的人事物聚集在一起，這叫做『怨憎會』。因怨憎會而產生煩惱，就著這個因緣來立名，稱為怨憎會苦。求不得苦，是指所希望的不能如願，這叫做『求不得』。因求不得而產生煩惱，就著這個因緣來立名，所以稱為求不得苦。五盛陰苦，是指五陰熾盛，這叫做『五盛陰』。五陰熾盛就是苦，就著這個本體來立名，所以稱為五盛陰苦。或者說，『盛』是盛受的意思。在五陰之中，前七種苦最為強烈，所以稱為五盛陰苦。如果嚴格來說，應該說『五陰盛苦』。名稱的含義就是這樣。
其次辨別它們的相狀。什麼是生苦？如《五王經》所說，從識支開始，直到出胎，這叫做『生』。《涅槃經》說，『生』貫通始終，但始終不同。《涅槃經》將『生』分為五個階段：一是最初的開始，就是識支，報應的開始叫做『初』，最初的開始叫做『出』。二是到最終，就是名色支，色心具足，相對於前面來說是『終』。三是增長，就是前面的名色增長為六入。四是出胎。五是種類，就是出胎之後，乃至老死。在這其中，不斷地、剎那間地新生，這叫做『生』。什麼是老苦？如《涅槃經》中解釋，有兩種含義。一是
【English Translation】 English version: The suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not obtaining what one desires, and the suffering of the five aggregates in their flourishing state. To distinguish these eight sufferings, there are roughly three aspects: first, to explain their names; second, to differentiate their characteristics; and third, to use the suffering of the five flourishing aggregates to encompass the first three sufferings. First, let's explain their names. The suffering of birth refers to the beginning of the retribution, which is called 'birth'. There is suffering at the time of birth, so a name is established based on that time, hence it is called the suffering of birth. Decay and change are called 'old age'. There is suffering in old age, so a name is given based on that time, called the suffering of old age. Imbalance of the four great elements, increase or decrease, is called 'sickness'. There is suffering during sickness, so a name is manifested based on that time, called the suffering of sickness. The destruction of the five aggregates is called 'death'. There is suffering at the time of death, so a name is established based on that time, called the suffering of death. It can also be said that these sufferings themselves are the names, directly referring to birth, old age, sickness, and death as suffering, hence it is said to be the suffering of birth, old age, sickness, and death. The suffering of separation from loved ones refers to the separation from those one loves and cherishes, which is called 'separation from loved ones'. Suffering arises from separation from loved ones, so a name is established based on this condition, called the suffering of separation from loved ones. The suffering of encountering those one hates refers to the gathering of people and things one dislikes, which is called 'encountering those one hates'. Suffering arises from encountering those one hates, so a name is established based on this condition, called the suffering of encountering those one hates. The suffering of not obtaining what one desires refers to the inability to fulfill one's wishes, which is called 'not obtaining what one desires'. Suffering arises from not obtaining what one desires, so a name is established based on this condition, hence it is called the suffering of not obtaining what one desires. The suffering of the five flourishing aggregates refers to the flourishing of the five aggregates, which is called 'the five flourishing aggregates'. The flourishing of the five aggregates is suffering, so a name is established based on this entity, hence it is called the suffering of the five flourishing aggregates. Or, 'flourishing' means the meaning of intense reception. Among the five aggregates, the first seven sufferings are the most intense, so it is called the suffering of the five flourishing aggregates. Strictly speaking, it should be called 'the suffering of the flourishing five aggregates'. The meaning of the names is like this.
Next, let's differentiate their characteristics. What is the suffering of birth? As the Five Kings Sutra says, from the Vijnana-skandha (consciousness aggregate) onwards, until emerging from the womb, this is called 'birth'. The Nirvana Sutra says that 'birth' permeates the beginning and the end, but the beginning and the end are different. The Nirvana Sutra divides 'birth' into five stages: first, the very beginning, which is the Vijnana-skandha, the beginning of retribution is called 'beginning', the very beginning is called 'emergence'. Second, to the very end, which is the Nama-rupa-skandha (name and form aggregate), with both form and mind complete, relative to the previous stage, it is the 'end'. Third, growth, which is the growth of the previous Nama-rupa-skandha into the six entrances (Sadayatana). Fourth, emerging from the womb. Fifth, types, which is after emerging from the womb, until old age and death. Within this, constantly and momentarily newly arising, this is called 'birth'. What is the suffering of old age? As explained in the Nirvana Sutra, there are two meanings. One is
終身老。所謂發白形枯色變。是時名老。二者唸唸老。始從識支乃至老死。運運遷遷。名之為老。就念念中。經分為二。一者增長。謂從識支乃至盛年。唸唸遷變。二者滅壞。年衰已后唸唸老也。何者病苦。如涅槃中。釋有兩義。一者身病。所謂四大增損不調及余客病。二者心病。所謂歡喜憂愁恐怖愚癡等也。何者死苦。如涅槃中說死有三。一放逸死。謂謗大乘方等經典。二破戒死。謂犯三世諸佛禁戒。三壞命死。所謂身盡。此壞命中經分為二。一命盡死。二外緣死。命盡死中。經說有三。一者命盡而福不盡。正報雖滅。依報猶存。二者福盡而命不盡。依報雖亡。正報猶在。此亦通名命盡死也。三福命俱盡。依正俱滅。外緣死中。經說有三。一者自害。二者他害。三者俱害。何者是其愛別離苦。所別有二。一內二外。內者自身。外者所謂親戚眷屬及余資生。何者是其怨憎會苦。怨憎有二。一內二外。內者所謂三惡道報。外者所謂刀杖等緣。何者是其求不得苦。所求有二。一因二果。因中有二。一者惡法求離不得。二者善法求欲不得。果中亦二。一者苦事求離不得。二者樂事求欲不得。苦復有二。一內二外。三塗苦報求離不得。是名為內刀杖等苦。求離不得是名為外。樂事亦二。一內二外。人天樂果求欲不得。是名為內
【現代漢語翻譯】 現代漢語譯本 終身老（衰老）。所謂發白形枯色變（頭髮變白，形體枯槁，容顏改變），這時叫做老。這兩種（增長和滅壞）唸唸都在衰老。從識支（六識）乃至老死，執行遷變，名為老。就念念之中，又可分為二：一是增長，指從識支乃至盛年，唸唸遷變；二是滅壞，指年老衰敗之後，唸唸衰老。 什麼是病苦？如《涅槃經》中解釋，有兩層含義：一是身病，指四大（地、水、火、風）增損不調及其他外來疾病；二是心病，指歡喜、憂愁、恐怖、愚癡等。 什麼是死苦？如《涅槃經》中所說，死有三種：一是放逸死，指誹謗大乘方等經典；二是破戒死，指違犯三世諸佛的禁戒；三是壞命死，指生命終結。這壞命死又可分為二：一是命盡死，二是外緣死。命盡死中，經中說有三種：一是命盡而福不盡，正報（身體）雖然滅亡，依報（所處環境）仍然存在；二是福盡而命不盡，依報雖然消失，正報仍然存在，這也可以叫做命盡死；三是福命俱盡，依報和正報都滅亡。外緣死中，經中說有三種：一是自害，二是他害，三是俱害。 什麼是愛別離苦？所別離的對象有二：一是內，二是外。內指自身，外指親戚眷屬及其他生活所需。 什麼是怨憎會苦？怨憎的對象有二：一是內，二是外。內指三惡道（地獄、餓鬼、畜生）的果報，外指刀杖等因緣。 什麼是求不得苦？所求的對象有二：一是因，二是果。因中又有二：一是惡法求離而不得，二是善法求欲而不得。果中也有二：一是苦事求離而不得，二是樂事求欲而不得。苦又分為二：一是內，二是外。三塗（地獄、餓鬼、畜生）的苦報求離而不得，這叫做內；刀杖等苦求離而不得，這叫做外。樂事也有二：一是內，二是外。人天（人道和天道）的快樂果報求欲而不得，這叫做內。
【English Translation】 English version Lifelong aging (衰老 - decline). What is called 'hair turning white, form withering, complexion changing' (發白形枯色變), is at this time named aging. These two (growth and decay) are aging in every moment. Starting from the consciousness aggregate (識支 - vijnana-skandha) and extending to old age and death, the continuous movement and change is called aging. Within each moment, it can be divided into two: first, growth, referring to the continuous change from the consciousness aggregate to the prime of life; second, decay, referring to the continuous aging after old age and decline. What is the suffering of illness? As explained in the Nirvana Sutra (涅槃經), there are two meanings: first, physical illness, referring to the imbalance of the four great elements (四大 - earth, water, fire, wind) and other external diseases; second, mental illness, referring to joy, sorrow, fear, ignorance, and so on. What is the suffering of death? As stated in the Nirvana Sutra, there are three types of death: first, death due to negligence (放逸死), referring to slandering the Mahayana Vaipulya Sutras (大乘方等經典); second, death due to breaking precepts (破戒死), referring to violating the precepts of the Buddhas of the three times; third, death due to the end of life (壞命死), referring to the termination of life. This death due to the end of life can be further divided into two: first, death when life ends but merit does not (命盡而福不盡), although the direct reward (正報 - physical body) ceases, the circumstantial reward (依報 - environment) still exists; second, death when merit ends but life does not (福盡而命不盡), although the circumstantial reward disappears, the direct reward still exists, and this can also be called death when life ends; third, death when both merit and life end (福命俱盡), both the circumstantial and direct rewards cease. Among deaths due to external causes (外緣死), the sutra speaks of three types: first, self-harm (自害); second, harm by others (他害); third, mutual harm (俱害). What is the suffering of separation from loved ones (愛別離苦)? The objects of separation are two: internal and external. Internal refers to oneself, and external refers to relatives, family members, and other necessities of life. What is the suffering of encountering what is hated (怨憎會苦)? The objects of hatred are two: internal and external. Internal refers to the retribution of the three evil realms (三惡道 - hell, hungry ghost, animal), and external refers to causes such as knives and staves. What is the suffering of not obtaining what is sought (求不得苦)? The objects sought are two: cause and effect. Within cause, there are two: first, the inability to escape from evil dharmas; second, the inability to obtain desired good dharmas. Within effect, there are also two: first, the inability to escape from suffering; second, the inability to obtain desired happiness. Suffering is further divided into two: internal and external. The suffering retribution of the three evil paths (三塗 - hell, hungry ghost, animal) cannot be escaped, and this is called internal; the suffering of knives and staves cannot be escaped, and this is called external. Happiness also has two aspects: internal and external. The happiness of humans and gods (人天 - human and deva realms) cannot be obtained, and this is called internal.
。資生眷屬求欲不得。是名為外。何者是其五盛陰苦。如涅槃說。通攝前七。以為第八五盛陰苦。八苦體相。粗辨如是。次對三苦。共相收攝。八中前七。別配三苦。后一是總。總攝三苦。就前七中。有通有別。即壞即苦即行即苦。義通前七。不待言論。緣而致惱。義有隱顯。生老病死。苦苦所收。若緣老時。失於莊色。病失強力。死失壽命。而致惱者。壞苦所攝。愛別離者。壞若所收。怨憎會中。義有兩兼。三塗苦報刀杖等。緣而強聚集。苦苦所收。涉求之行而強現前。行苦所攝。求不得中。義具三苦。于惡于苦。求離不得。苦苦所收。于善於樂。求合不得。壞苦所攝。涉求行心。求離不得。即是行苦。五盛陰中。一切斯具八苦。如是如地持中。隨別分為百一十苦。若廣分之。苦乃無量。苦諦如是。次辨集諦。開合非一。總唯一集。或分為二。二有三門。一就性分二。唯善與惡。無記無報。是以不論。二緣正分二。唯業煩惱。業為正集。故煩惱緣集。三粗細分二。所謂分段變易之因。或分為三。所謂三界生死之因。據斯統攝一切分段變易之因。悉在其中。或分為四。分段變易。各有緣正。合為四也。分段因中。有漏業因。四住為緣。變易因中。無涉業因。無明為緣。問曰。無涉云何為因。緣照無漏。能生三乘生滅法
【現代漢語翻譯】 現代漢語譯本。爲了生活而奔波，眷屬離散，所求不能得到，這些叫做『外』。什麼是五盛陰苦（五蘊熾盛所帶來的痛苦）呢？如《涅槃經》所說，它統攝了前面的七種苦，作為第八種五盛陰苦。八苦的體性和表象，大致辨析如上。接下來對照三苦（苦苦、壞苦、行苦），進行相互收攝。八苦中的前七種，分別對應三苦，最後一種（五盛陰苦）是總攝，總括了三苦。就前七種苦而言，有通有別。即壞苦、即苦苦、即行苦，這些含義貫通於前七種苦，無需多言。因緣而導致煩惱，含義有隱有顯。生老病死，屬於苦苦所攝。如果因為衰老而失去美好的容顏，因疾病而失去強健的體魄，因死亡而失去壽命，從而導致煩惱，則屬於壞苦所攝。愛別離苦，屬於壞苦所攝。怨憎會苦，含義兼具兩者。三塗（地獄、餓鬼、畜生）的苦報，如刀杖加身等，因緣而被迫聚集，屬於苦苦所攝。不得不經歷各種奔波勞碌的行為，屬於行苦所攝。求不得苦，含義包含三苦。對於惡事和痛苦，想要遠離卻不能，屬於苦苦所攝。對於善事和快樂，想要得到卻不能，屬於壞苦所攝。不得不經歷各種追求的心行，就是行苦。五盛陰苦中，一切都具備這八種苦。就像《地持經》中所說，可以細分為一百一十種苦。如果廣泛地細分，苦的數量是無窮無盡的。苦諦就是這樣。接下來辨析集諦（苦的根源）。開合的方式不是唯一的。總的來說，只有一個『集』。或者可以分為兩種。這兩種分法有三種不同的角度。第一種是就性質來分，只有善和惡，無記和無報，所以不討論。第二種是就因緣和主要因素來分，只有業和煩惱，業是主要的『集』，所以煩惱是因緣之『集』。第三種是就粗細來分，所謂分段生死和變易生死的因。或者可以分為三種，所謂三界（欲界、色界、無色界）生死的因。根據這些，可以統攝一切分段生死和變易生死的因，都包含在其中。或者可以分為四種，分段生死和變易生死，各有因和緣，合起來就是四種。分段生死的因中，有漏業是因，四住地煩惱是緣。變易生死的因中，沒有涉及業的因素，無明是緣。有人問：『沒有涉及業，怎麼能成為因呢？』因為照見無漏的智慧，能夠產生三乘（聲聞乘、緣覺乘、菩薩乘）的生滅之法。
【English Translation】 English version. Seeking sustenance and family but failing to obtain them, this is called 'external'. What is the suffering of the five aggregates in their flourishing state (Wǔ Shèng Yīn Kǔ) (the suffering arising from the intense activity of the five skandhas)? As stated in the Nirvana Sutra, it encompasses the previous seven sufferings, serving as the eighth suffering of the five flourishing aggregates. The essence and appearance of the eight sufferings are roughly distinguished as above. Next, in contrast to the three sufferings (bitterness of suffering, suffering of change, pervasive suffering of conditioned existence), they are mutually categorized. The first seven of the eight sufferings correspond separately to the three sufferings, while the last one (suffering of the five flourishing aggregates) is a general encompassing, summarizing the three sufferings. Regarding the first seven sufferings, there are common and distinct aspects. That is, the suffering of decay, the suffering of suffering, and the suffering of conditioned existence, these meanings are common to the first seven sufferings, requiring no further discussion. Afflictions arising from conditions have meanings that are both hidden and apparent. Birth, old age, sickness, and death are included in the suffering of suffering. If, due to old age, one loses their beautiful appearance, due to sickness, one loses their strength, and due to death, one loses their lifespan, thereby leading to affliction, then it is included in the suffering of decay. The suffering of separation from loved ones is included in the suffering of decay. The suffering of encountering what is hated has meanings that encompass both. The suffering of retribution in the three evil realms (Sān Tú) (hell, hungry ghosts, animals), such as being subjected to knives and staves, arising from conditions and being forcibly gathered, is included in the suffering of suffering. Having to experience various toilsome actions is included in the suffering of conditioned existence. The suffering of not obtaining what is sought contains the three sufferings. Regarding evil deeds and suffering, wanting to be separated but unable to, is included in the suffering of suffering. Regarding good deeds and happiness, wanting to obtain them but unable to, is included in the suffering of decay. Having to experience various pursuing mental activities is the suffering of conditioned existence. Within the suffering of the five flourishing aggregates, everything possesses these eight sufferings. Just as stated in the Bodhisattva-bhumi Sutra, it can be further divided into one hundred and ten sufferings. If broadly divided, the number of sufferings is infinite. Such is the truth of suffering (Dù Dì). Next, the truth of the origin of suffering (Jí Dì) is distinguished. The ways of opening and closing are not unique. In general, there is only one 'origin'. Or it can be divided into two. These two divisions have three different perspectives. The first is to divide based on nature, there are only good and evil, non-specified and non-retributive, so they are not discussed. The second is to divide based on cause and primary factor, there are only karma and afflictions, karma is the primary 'origin', so afflictions are the causal 'origin'. The third is to divide based on coarse and fine, the so-called causes of segmented life and death and transformational life and death. Or it can be divided into three, the so-called causes of life and death in the three realms (Sān Jiè) (desire realm, form realm, formless realm). According to these, all causes of segmented life and death and transformational life and death can be encompassed, all contained within them. Or it can be divided into four, segmented life and death and transformational life and death, each having cause and condition, combined they are four. Among the causes of segmented life and death, defiled karma is the cause, the four abodes of affliction are the condition. Among the causes of transformational life and death, there is no factor involving karma, ignorance is the condition. Someone asks: 'Without involving karma, how can it become a cause?' Because the wisdom that illuminates the undefiled can generate the arising and ceasing dharmas of the three vehicles (Sān Chéng) (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).
身。故說因耳。或分段為五。所謂五道生死因也。或分為六。所謂六道生死之因。又分段中。三有之因。變易因中。三乘之因。亦得分六。或分為十。五道因中。各有緣正。故有十也。或分十二。六道因中。各有緣正。即為十二。又分段中。三有之因。各有緣正。變易之中。三乘之因。亦有緣正。以此通論。亦有十二。故經說言。又如取緣有漏業因而生三有。無漏業因無明為緣。生阿羅漢及辟支佛大力菩薩三種意生身等。若廣分別。集亦無量。集諦如是。次辨滅諦。開合非一。總唯一滅。或分為二。二有四門。一約所滅因果分二。生死因盡。是有餘滅。生死果喪。是無餘滅。二約所滅分段變易二種分二。分段死盡。是有餘滅。變易死盡。是無餘滅。三大小分二。二乘所得。是其小滅。佛菩薩所得。是其大滅。四性凈方便。分為二種。無始法性。本隱今顯。是性凈。滅斷障而得。是方便滅。或分為三。三有三門。一約所滅假實空心。以之為三。因和合中。取立定性。是迷假心。法和合中。取立定性。是迷實心。無漏之慧。是其空心。滅此三心。為三滅也。假實兩心。成實法中。聞慧伏滅。𤏙等已去。見理永滅。大乘法中。善趣伏滅。種性已上。漸次永滅。若論空心。成實法中。滅定暫滅。無餘涅槃。畢竟永滅。大乘法中
【現代漢語翻譯】 現代漢語譯本 身。所以說因耳。或者分段為五，就是所謂的五道生死之因。或者分為六，就是所謂的六道生死之因。又在分段生死中，有三有之因；在變易生死中，有三乘之因。也可以分為六。或者分為十，五道之因中，各有緣因和正因，所以有十種。或者分為十二，六道之因中，各有緣因和正因，就是十二種。又在分段生死中，三有之因各有緣因和正因；在變易生死中，三乘之因也有緣因和正因。以此通盤來說，也有十二種。所以經中說，『又如以取為緣，有漏業為因而生三有；無漏業為因，無明為緣，生阿羅漢（arhat，斷盡煩惱，證入涅槃的聖者）、辟支佛（pratyekabuddha，無師自悟的聖者）以及大力菩薩（bodhisattva，發願救度一切眾生的修行者）三種意生身等。』如果廣為分別，集諦也是無量的。集諦就是這樣。接下來辨析滅諦，開合不是唯一的，總的來說只有一個滅。或者分為二，二有四門。一是根據所滅的因果分為二：生死之因滅盡，是有餘滅；生死之果喪失，是無餘滅。二是根據所滅的分段生死和變易生死兩種分為二：分段生死滅盡，是有餘滅；變易生死滅盡，是無餘滅。三是大小乘分為二：二乘所得，是小滅；佛菩薩所得，是大滅。四是性凈和方便分為兩種：無始以來的法性，本來隱藏現在顯現，是性凈；滅斷煩惱障而得到的，是方便滅。或者分為三，三有三門。一是根據所滅的假心、實心、空心，以此分為三。在因緣和合中，執取建立定性，是迷惑的假心；在法緣和合中，執取建立定性，是迷惑的實心；無漏的智慧，是空心。滅除這三種心，就是三種滅。假心和實心，在成實宗的法中，聞慧可以伏滅，𤏙等之後，見理可以永滅。在大乘法中，善趣可以伏滅，種性以上，可以漸次永滅。如果論空心，在成實宗的法中，滅定可以暫時滅除，無餘涅槃可以畢竟永滅。在大乘法中
【English Translation】 English version Body. Hence it is said to be the cause through the ear. Or it can be divided into five, which are the so-called causes of birth and death in the five realms. Or it can be divided into six, which are the causes of birth and death in the six realms. Furthermore, within the segment of transmigration, there are the causes of the Three Realms; within the transmigration of transformation, there are the causes of the Three Vehicles. It can also be divided into six. Or it can be divided into ten, where each of the causes in the five realms has both conditioning cause and direct cause, hence there are ten. Or it can be divided into twelve, where each of the causes in the six realms has both conditioning cause and direct cause, thus making twelve. Moreover, within the segment of transmigration, the causes of the Three Realms each have conditioning and direct causes; within the transmigration of transformation, the causes of the Three Vehicles also have conditioning and direct causes. Considering this comprehensively, there are also twelve. Therefore, the sutra says, 'Furthermore, just as taking as a condition, defiled karma as the cause, gives rise to the Three Realms; undefiled karma as the cause, ignorance as the condition, gives rise to the three kinds of mind-made bodies of Arhats (arhat, a saint who has extinguished all defilements and entered Nirvana), Pratyekabuddhas (pratyekabuddha, a saint who attains enlightenment without a teacher), and powerful Bodhisattvas (bodhisattva, a practitioner who vows to save all sentient beings), etc.' If broadly distinguished, the accumulation is also immeasurable. Such is the Truth of Accumulation. Next, we discern the Truth of Cessation, whose opening and closing are not singular, but in totality, there is only one cessation. Or it can be divided into two, with two having four aspects. First, based on the cause and effect of what is ceased, it is divided into two: the exhaustion of the causes of birth and death is Nirvana with remainder; the loss of the fruits of birth and death is Nirvana without remainder. Second, based on the two types of cessation, segmented and transformational, it is divided into two: the exhaustion of segmented death is Nirvana with remainder; the exhaustion of transformational death is Nirvana without remainder. Third, based on the Great and Small Vehicles, it is divided into two: what is attained by the Two Vehicles is the Small Cessation; what is attained by the Buddhas and Bodhisattvas is the Great Cessation. Fourth, based on intrinsic purity and expedient means, it is divided into two types: the Dharma-nature from beginningless time, originally hidden but now revealed, is intrinsic purity; what is obtained by ceasing and cutting off obstacles is expedient cessation. Or it can be divided into three, with three having three aspects. First, based on the false mind, real mind, and empty mind that are ceased, it is divided into three. In the aggregation of causes and conditions, grasping and establishing a fixed nature is the deluded false mind; in the aggregation of dharmas, grasping and establishing a fixed nature is the deluded real mind; undefiled wisdom is the empty mind. Ceasing these three minds is the three cessations. The false and real minds, in the Dharma of the Satyasiddhi School, can be subdued and ceased by the wisdom of hearing; after 𤏙, the seeing of truth can be permanently ceased. In the Mahayana Dharma, wholesome tendencies can be subdued and ceased; above the level of lineage, they can be gradually and permanently ceased. If discussing the empty mind, in the Dharma of the Satyasiddhi School, cessation in meditative absorption can be temporarily ceased; Nirvana without remainder can be ultimately and permanently ceased. In the Mahayana Dharma
。種性已上。隨分漸滅。真德漸顯。至佛乃盡。二約所滅煩惱業苦。三分分別。三就人分別。謂三乘人所得滅也。或分為四。分段之中。因果盡處。分為二種。變易之中。因果盡處。亦分二種。故合四也。又復經中宣說。涅槃遠離十想。亦得分十。此義如后涅槃章中具廣分別。隨義異論。數別難窮。滅諦如是。次辨道諦。開合非一。總唯一道。或分為二。二有四門。一因果分二。因所行。是其因道。果中所成。是其果道。二約對治分二。所謂分段變易對治。為二道也。三大小分二。二乘所行。以為小道。大乘所行。以為大道。四真妄分二。緣修對治。是其妄道。真實行德。是其真道。或分為三。三有五門。一聞思修分為三種。此義如后三慧章中具廣分別。二戒定慧分為三種。戒定通具慧為道體。三證助不住開分三種。四約位分三。所謂見修及無學道。五隨人分三。謂三乘人所行道也。或分為四。四有三門。一就行分四。謂聞思修證。二約位分四。謂方便道見道修道及無學道。三隨人分四。謂聲聞緣覺菩薩及與佛道。或分為五。謂聞思修報生識智及與證智。聲聞乘中見修無學。分之為三。緣覺大乘各別為二。合有五也。或分為六。謂三乘中各分因果。或分為七。謂七覺支。或分為八。謂八正道。或分為九。謂三乘中。各
【現代漢語翻譯】 現代漢語譯本 種性已經提升（種性：指眾生的根器和潛力）。隨著修行，煩惱逐漸減少，真正的功德逐漸顯現。直到成佛時，煩惱才完全斷盡。二、根據所斷滅的煩惱、業和痛苦，可以分為三個部分來分別。三、就修行的人來分別，也就是三乘（聲聞乘、緣覺乘、菩薩乘）人所證得的斷滅。或者可以分為四種，在分段生死中，因和果都斷盡之處，分為兩種；在變易生死中，因和果都斷盡之處，也分為兩種，所以合起來是四種。另外，經中宣說，涅槃遠離十種妄想，也可以分為十種。這些意義在後面的涅槃章中會詳細分別。隨著意義的不同，討論的角度不同，數量的差別難以窮盡。滅諦就是這樣。 接下來辨析道諦。開合的方式不是唯一的。總的來說，只有一個道。或者可以分為二。二分為四個方面：一、因果分為二，所修行的因，是因道；果中所成就的，是果道。二、根據對治來分二，也就是分段生死和變易生死的對治，是兩種道。三、大小分為二，二乘（聲聞乘、緣覺乘）所修行的，是小道；大乘（菩薩乘）所修行的，是大道。四、真妄分為二，通過修習而對治煩惱，是妄道；真實的修行功德，是真道。或者可以分為三。三分為五個方面：一、聞、思、修分為三種，這些意義在後面的三慧章中會詳細分別。二、戒、定、慧分為三種，戒和定普遍具備，慧是道的本體。三、證、助、不住開分為三種。四、根據修行位次分為三種，也就是見道、修道和無學道。五、根據修行的人分為三種，也就是三乘人所修行的道。或者可以分為四。四分為三個方面：一、就修行本身分為四，也就是聞、思、修、證。二、根據修行位次分為四，也就是方便道、見道、修道和無學道。三、根據修行的人分為四，也就是聲聞、緣覺、菩薩以及佛道。或者可以分為五，也就是聞、思、修、報生識智以及證智。聲聞乘中，見道、修道、無學道分為三種；緣覺乘和大乘各自分為兩種，合起來有五種。或者可以分為六，也就是三乘中各自分為因和果。或者可以分為七，也就是七覺支。或者可以分為八，也就是八正道。或者可以分為九，也就是三乘中各...
【English Translation】 English version The gotra (gotra: lineage, here referring to the potential for enlightenment) has already been elevated. As practice progresses, afflictions gradually diminish, and true virtues gradually manifest. Only upon attaining Buddhahood are afflictions completely eradicated. Secondly, based on the afflictions, karma, and suffering that are extinguished, it can be divided into three parts for differentiation. Thirdly, it is differentiated based on the practitioner, that is, the extinction attained by the practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Or it can be divided into four types: In the Saṃsāra of segmentation, where both cause and effect are exhausted, it is divided into two types; in the Saṃsāra of transformation, where both cause and effect are exhausted, it is also divided into two types, so combined, there are four types. Furthermore, the sutras declare that Nirvāṇa is free from ten kinds of delusions, which can also be divided into ten types. These meanings will be elaborated in detail in the subsequent chapter on Nirvāṇa. Depending on the meaning and different perspectives of discussion, the differences in number are difficult to exhaust. Such is the Truth of Cessation (Nirodha-satya). Next, the Truth of the Path (Mārga-satya) is analyzed. The ways of opening and closing are not unique. In general, there is only one path. Or it can be divided into two. The two are divided into four aspects: First, cause and effect are divided into two; the cause that is practiced is the Path of Cause; what is accomplished in the effect is the Path of Effect. Second, according to the antidote, it is divided into two, that is, the antidote to the Saṃsāra of segmentation and the Saṃsāra of transformation are two paths. Third, large and small are divided into two; what the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) practice is the Small Path; what the Great Vehicle (Bodhisattvayāna) practices is the Great Path. Fourth, true and false are divided into two; the antidote to afflictions through practice is the False Path; the true virtues of practice are the True Path. Or it can be divided into three. The three are divided into five aspects: First, hearing, thinking, and cultivating are divided into three types, and these meanings will be elaborated in detail in the subsequent chapter on the Three Wisdoms. Second, morality, concentration, and wisdom are divided into three types; morality and concentration are universally possessed, and wisdom is the essence of the path. Third, realization, assistance, and non-abiding are divided into three types. Fourth, according to the stages of practice, it is divided into three types, namely the Path of Seeing, the Path of Cultivation, and the Path of No More Learning. Fifth, according to the practitioner, it is divided into three types, namely the path practiced by the people of the Three Vehicles. Or it can be divided into four. The four are divided into three aspects: First, according to the practice itself, it is divided into four, namely hearing, thinking, cultivating, and realization. Second, according to the stages of practice, it is divided into four, namely the Path of Expediency, the Path of Seeing, the Path of Cultivation, and the Path of No More Learning. Third, according to the practitioner, it is divided into four, namely Śrāvakas, Pratyekabuddhas, Bodhisattvas, and the Buddha Path. Or it can be divided into five, namely hearing, thinking, cultivating, the wisdom of rebirth, and the wisdom of realization. In the Śrāvakayāna, the Path of Seeing, the Path of Cultivation, and the Path of No More Learning are divided into three types; the Pratyekabuddhayāna and the Mahāyāna are each divided into two types, totaling five types. Or it can be divided into six, that is, each of the Three Vehicles is divided into cause and effect. Or it can be divided into seven, that is, the Seven Factors of Enlightenment. Or it can be divided into eight, that is, the Eightfold Noble Path. Or it can be divided into nine, that is, each of the Three Vehicles...
有見修及無學道。或復分為三十七道。廣則無量。道諦如是。
第三門中。分其染凈因果差別。四中前二。是其染法。后二凈法。舉染令厭。彰凈令欣。就前染中。先果后因。凈中亦爾。先果后因。故有四別。諸法之起。先因後果。何故諦中先果后因。觀門有二。一順二逆。尋因趣果。是其順觀。從果尋因。是其逆觀。今依逆觀故。先明果后彰因矣。良以果兼美惡顯著。欣厭義強。是以先明。因相微隱。欣厭義微。是以後說。
第四門中。理事分別。宗別不同。所說亦異。依如毗曇。六道果別。是其事苦。即此事上。有苦無常空無我等四義寬通。說為理苦。又復一切有漏諸法。莫問內外。但從前生后。不簡近遠粗細之別。悉是果義。於此果上。具苦無常空無我等四種道義。儘是理苦。六道因果。是其事集。即此事上因集有緣四義。齊通說為理集。又復一切有漏諸法。莫問內外。但前生后。不簡近遠粗細之殊。悉是因義。於此因中。因集有緣四義寬通。儘是理集。以理苦集通諸法故。聖人無有一道。有漏中具有二。具苦智處而無集智。具集智處而無苦智。隨過粗細盡亡之處。品別無為。是其事滅。即此事上盡止妙出四義。齊通說為理滅。戒定慧等三十七品道行差別。是其事道。即此事上道如跡乘四義。齊通
【現代漢語翻譯】 現代漢語譯本： 有見道和修道以及無學道。或者又分為三十七道品。如果廣說，則有無量之多。道諦就是這樣。
在第三個門中，區分染污和清凈的因果差別。四者中的前兩者是染污法，後兩者是清凈法。揭示染污是爲了使人厭離，彰顯清凈是爲了使人欣喜。就前面的染污法中，先說果后說因；清凈法中也是如此，先說果后說因。所以有四種區別。諸法的生起，是先因後果。為什麼在諦中先說果后說因呢？觀門有兩種：一是順觀，二是逆觀。尋因趣果，是順觀；從果尋因，是逆觀。現在依據逆觀，所以先說明果，后彰顯因。因為果兼具美惡，顯而易見，欣喜和厭惡的意義強烈，所以先說明。因的相狀微細隱蔽，欣喜和厭惡的意義微弱，所以後說。
在第四個門中，區分事和理，宗派不同，所說的也不同。依照《阿毗達摩》，六道果報的差別，是事苦。就在這個事相上，有苦、無常、空、無我等四種意義寬泛相通，稱為理苦。又，一切有漏諸法，不論內外，只要是從前生后，不區分遠近粗細的差別，都是果的意義。在這個果上，具備苦、無常、空、無我等四種道義，都是理苦。六道因果，是事集。就在這個事相上，因、集、有、緣四種意義，齊同相通，稱為理集。又，一切有漏諸法，不論內外，只要是從前生后，不區分遠近粗細的差別，都是因的意義。在這個因中，因、集、有、緣四種意義寬泛相通，都是理集。因為理苦和理集貫通諸法，所以聖人沒有一道不是如此。有漏法中具有兩種，具有苦智之處而沒有集智，具有集智之處而沒有苦智。隨著過失粗細而完全滅亡之處，品類各別的無為法，是事滅。就在這個事相上，盡、止、妙、出四種意義，齊同相通，稱為理滅。戒、定、慧等三十七道品修行的差別，是事道。就在這個事相上，道、如、跡、乘四種意義，齊同相通。
【English Translation】 English version: There are the paths of 'seeing' (with insight), 'cultivation' (of the path), and 'no-more-learning' (arahantship). Or they are further divided into the thirty-seven 'limbs of enlightenment'. If expanded, they are immeasurable. Such is the Truth of the Path (Dukkha).
In the third section, differentiate between the causes and effects of defilement and purity. The first two of the four are defiled dharmas, and the latter two are pure dharmas. Revealing defilement is to cause aversion, and manifesting purity is to cause joy. Regarding the former defiled dharmas, the effect is spoken of before the cause; the same is true for the pure dharmas, the effect is spoken of before the cause. Therefore, there are four distinctions. The arising of all dharmas is first cause then effect. Why is it that in the Truths, the effect is spoken of before the cause? There are two types of contemplation: one is forward, and the other is reverse. Seeking the cause to reach the effect is forward contemplation; seeking the cause from the effect is reverse contemplation. Now, based on reverse contemplation, the effect is explained first, and then the cause is manifested. This is because the effect encompasses both good and bad, and is clearly visible, with strong meanings of joy and aversion. Therefore, it is explained first. The appearance of the cause is subtle and hidden, with weak meanings of joy and aversion, so it is explained later.
In the fourth section, differentiate between phenomena and principle, different schools, and different teachings. According to the 'Abhidhamma' (Higher Teachings), the differences in the fruits of the six realms are 'phenomenal suffering'. On this phenomenon, the four meanings of suffering, impermanence, emptiness, and no-self are broadly interconnected, and are called 'principled suffering'. Furthermore, all conditioned dharmas, whether internal or external, as long as they arise from before to after, without distinguishing between near and far, coarse and subtle, are all meanings of effect. On this effect, the four meanings of suffering, impermanence, emptiness, and no-self are fully present, and are all 'principled suffering'. The causes and effects of the six realms are 'phenomenal origination'. On this phenomenon, the four meanings of cause, origination, existence, and condition are equally interconnected, and are called 'principled origination'. Furthermore, all conditioned dharmas, whether internal or external, as long as they arise from before to after, without distinguishing between near and far, coarse and subtle, are all meanings of cause. In this cause, the four meanings of cause, origination, existence, and condition are broadly interconnected, and are all 'principled origination'. Because 'principled suffering' and 'principled origination' pervade all dharmas, there is no path that a sage does not follow. Conditioned dharmas have two aspects: they have the wisdom of suffering but not the wisdom of origination, and they have the wisdom of origination but not the wisdom of suffering. The place where faults completely disappear according to their coarseness or subtlety, the unconditioned dharmas of different categories, are 'phenomenal cessation'. On this phenomenon, the four meanings of cessation, stopping, wonderful, and escape are equally interconnected, and are called 'principled cessation'. The differences in the practice of the thirty-seven 'limbs of enlightenment', such as morality, concentration, and wisdom, are 'phenomenal path'. On this phenomenon, the four meanings of path, suchness, trace, and vehicle are equally interconnected.
說為理道。若依成實。生死因果。莫問粗細。一切皆是事苦事集。無漏因果。是事滅道。即此事上緣用虛假無性之空。是其理也。緣用虛假。是世諦理。無性之空。是真諦理。大乘法中。分段變易二種因果。是事苦集。此二盡處。數滅無為。及彼對治。是事滅道。即此事中平等實性緣起之相。是其理也。平等實性。是真諦理。緣起之相。是世諦理。理之淺深。備如初門。
第五十六聖行分別。四諦之中。各有四行。故有十六。苦中四者。謂苦無常空與無我。逼惱名苦。苦法遷流。說為無常。苦非我所。故名為空。苦非我體。名為無我。問曰。苦中唯有此四。更有餘義。義別眾多。如華嚴說。所謂果報．擔累．危脆．怨毒．惱害．障礙．繫縛．陰蓋．遮難．難苦事等。如是非一。今據一門且論此四。問曰。何故偏說此四。釋言。苦中義別眾多。既言且論。寧可具責。問曰。無常通苦集道。空與無我遍通四諦。以何義故偏攝苦中。釋言。法門有通有別。若就通門。無常空等。義通余諦。今就別門。無常空等身邊兩見。對治法故。攝入苦中。是義云何。身邊兩見。迷苦而生。無常治邊。空與無我。對治身見。是故隨對攝入苦中。何故身邊偏迷苦生。報法粗現相狀顯著。人多取此。以為神主。隨計斷常。是故身邊偏緣苦
【現代漢語翻譯】 現代漢語譯本： 宣說理和道。如果依照《成實論》的觀點，生死的因果，無論粗細，一切都是事苦和事集。無漏的因果，是事滅和事道。就在這些『事』上，因緣所用的虛假無自性的空，就是其中的『理』。因緣所用的虛假，是世俗諦的『理』。無自性的空，是真諦的『理』。在大乘佛法中，分段生死和變易生死兩種因果，是事苦和事集。這兩種生死止息之處，即數滅無為，以及對治它們的（方法），是事滅和事道。就在這些『事』中，平等實性的緣起之相，就是其中的『理』。平等實性，是真諦的『理』。緣起之相，是世俗諦的『理』。『理』的深淺，詳盡地記載在最初的入門（教義）中。
第五十六，聖行分別。在四諦（苦、集、滅、道）之中，每一諦都有四種行相，所以總共有十六種。苦諦中的四種是：苦、無常、空和無我。逼迫惱亂稱為苦（duhkha）。苦的法則是遷流變化的，所以說是無常（anitya）。苦不是『我』所擁有的，所以稱為空（shunyata）。苦不是『我』的本體，稱為無我（anatman）。問：苦諦中只有這四種（行相）嗎？還有其他的含義嗎？含義的差別有很多，如《華嚴經》所說，有所謂的果報、擔累、危脆、怨毒、惱害、障礙、繫縛、陰蓋、遮難、難苦事等等，像這樣不止一種。現在根據一個方面，暫且討論這四種。問：為什麼偏偏說這四種？回答說：苦諦中的含義差別有很多，既然說是暫且討論，難道可以全部責備（要求討論）嗎？問：無常通於苦、集、道三諦，空和無我遍通於四諦，因為什麼緣故偏偏歸屬於苦諦？回答說：佛法法門有共通的，也有不共通的。如果就共通的方面來說，無常、空等，含義通於其他的諦。現在就特別的方面來說，無常、空等是針對身邊見和兩邊見的對治法，所以歸屬於苦諦。這是什麼含義呢？身邊見和兩邊見，是迷惑于苦而產生的。無常對治兩邊見，空和無我對治身邊見。所以根據所對治的對象，歸屬於苦諦。為什麼身邊見偏偏迷惑于苦而產生？果報之法粗顯地呈現，相狀顯著，人們大多執取這些，認為（這些就是）神和主宰，隨之計較斷滅和常恒，所以身邊見偏偏緣于苦。
【English Translation】 English version: Explaining principle and path. If according to the Satyasiddhi School, the cause and effect of birth and death, whether coarse or subtle, are all suffering of events and accumulation of events. The undefiled cause and effect are cessation of events and path of events. In these 'events,' the emptiness of illusory nature used by conditions is the 'principle.' The illusory nature used by conditions is the truth of worldly convention. The emptiness of no-self-nature is the ultimate truth. In Mahayana Buddhism, the two kinds of cause and effect, segmented and transformational, are suffering of events and accumulation of events. The place where these two cease, namely cessation through numbers and non-action, and their antidotes, are cessation of events and path of events. In these 'events,' the aspect of dependent origination of equal reality is the 'principle.' Equal reality is the ultimate truth. The aspect of dependent origination is the truth of worldly convention. The depth of the 'principle' is fully described in the initial teachings.
Fifty-sixth, Discrimination of Holy Conduct. Within the Four Noble Truths (duhkha, samudaya, nirodha, marga), each truth has four aspects, hence there are sixteen in total. The four in the Truth of Suffering (duhkha) are: suffering, impermanence (anitya), emptiness (shunyata), and no-self (anatman). Oppression and affliction are called suffering. The dharma of suffering is flowing and changing, hence it is said to be impermanent. Suffering is not 'mine,' hence it is called emptiness. Suffering is not the substance of 'me,' hence it is called no-self. Question: Are there only these four (aspects) in the Truth of Suffering? Are there other meanings? There are many different meanings, as the Avatamsaka Sutra says, such as retribution, burden, fragility, resentment, harm, obstruction, bondage, covering of the skandhas, hindrance, difficult suffering, and so on, not just one kind. Now, based on one aspect, let's discuss these four for the time being. Question: Why specifically talk about these four? Answer: There are many different meanings in the Truth of Suffering. Since it is said to be a temporary discussion, how can one be blamed (for not discussing everything)? Question: Impermanence is common to the Truths of Suffering, Accumulation, and Path; emptiness and no-self are common to all Four Truths. For what reason are they specifically included in the Truth of Suffering? Answer: The Dharma gates have common and uncommon aspects. If we talk about the common aspect, impermanence, emptiness, etc., have meanings common to the other Truths. Now, in terms of the specific aspect, impermanence, emptiness, etc., are antidotes to the views of clinging to the body and the two extremes. Therefore, they are included in the Truth of Suffering. What does this mean? The views of clinging to the body and the two extremes arise from being deluded about suffering. Impermanence counteracts the two extreme views, and emptiness and no-self counteract the view of clinging to the body. Therefore, according to what is being counteracted, they are included in the Truth of Suffering. Why does the view of clinging to the body specifically arise from being deluded about suffering? The dharma of retribution appears coarsely, and its characteristics are prominent. People mostly grasp these, thinking that (these are) gods and masters, and then speculate about annihilation and permanence. Therefore, the view of clinging to the body specifically arises from suffering.
生。此義具釋如十使章。問曰。苦中具有四行。以何義故偏名苦諦。不名無常無我等諦。釋言。皆得不可並彰。且說苦耳。設立餘名。會歸一難。又隨義釋。非無所以。義釋有三。一苦粗易覺。人皆同識。就易以名。二苦過粗重。生厭義強。故偏名之。三苦義唯別不通余諦。故偏名苦。余無常等。無如是義。故經論中。多不說之。集中四者。謂因集有緣。能生曰因。聚果名集。能有來果。故評為有。緣此得報。故說為緣。問曰集中唯有此四。更有餘義。釋言。集中義別無量。所謂生造作起滅出由籍方便至到趣向次第開道。如是非一。今據一門且論此四。問曰。因果正相對法。前苦諦中。不說其果。今集諦中。何故說因。釋言。苦集各有多義。名皆不盡。隱顯互彰。何可具責。又複果義。粗顯易識。不假言論。故不說果。因細難覺。故須說之。又復苦中。若立果行。無由得顯人天樂果。是苦無常空無我等。為可厭法。故不說果。對苦說因。因即可厭。故說其因。又苦諦中。說苦無常。對治愛行。說空無我。對治見行。若說其果。無此治能。故不說果。約對治等。說因可厭。是以論之。問曰。集中具有四義。何故名中偏彰集諦不說因等。釋言。皆得不可並存。且以集名。又復集義。攝果義顯。故偏名矣。滅中四者。謂盡止
妙出。亦名滅止妙離。盡滅有過故云盡滅。寂止惱患故名為止。舍遠粗礙稱之為妙。出離纏縛。名出名離。問曰。滅中唯有此四。更有餘義。釋言。滅中義別眾多。所謂無為寂靜安隱解脫不動不燃不熾休息無惱清凈快樂無礙無相。如是非一。今據一門且論此四。問曰。四中以何義故偏名滅諦。釋言。皆得不可並立。且彰滅耳。又覆滅者。除遣義彰相顯易識故偏名之餘止妙等同世俗上妙出等故不名矣。道中四者。謂道如跡乘。亦名道正跡乘。能通名道。如法正行。名如名正。尋之趣向果。故稱為跡。依之達到。故說為乘。又復運通亦名為乘。問曰。道中唯有此四。更有餘義。釋言。道中義亦非一。所謂無漏無礙無障安隱解脫出離清凈對治方便能度至到。如是非一。今據一門且論此四。問曰。四中以何義故偏彰道名。釋言。皆得不可並立。且論道耳。又複道者。通到義彰。相顯易識。故偏名道。十六聖行。辨之粗爾。
第六門中。有作無作。有量無量。相對分別。小乘眾生所觀四諦。名為有作。亦名有量。大乘所觀名為無作。亦名無量。有作無作。約行分別。有量無量。當法分別。云何就行分作無作。據小所觀。望后猶有無量諦觀可皆以修作。對后別前。故名有作。據大所觀。望后更無餘觀可作。故名無作。總相如
【現代漢語翻譯】 現代漢語譯本：妙出（Miao Chu，指精妙的出離）。也叫做滅止妙離。因為完全滅除了過患，所以叫做盡滅。因為寂靜止息了煩惱，所以叫做止。因為捨棄遠離了粗糙的障礙，所以稱之為妙。出離了纏縛，所以叫做做出，叫做離。問：在滅中只有這四種含義嗎？還有其他的含義嗎？答：滅中的含義區別很多，比如無為、寂靜、安隱、解脫、不動、不燃、不熾、休息、無惱、清凈、快樂、無礙、無相等等，像這樣不止一種。現在根據其中一種角度，暫且討論這四種。問：在這四種含義中，因為什麼緣故偏偏叫做滅諦呢？答：每一種都可以，但不能同時並立，姑且彰顯『滅』的含義罷了。而且『滅』，是除遣的含義明顯，相狀顯現容易識別，所以偏偏叫做滅。其餘的『止』、『妙』等同於世俗的上妙出離等等，所以不這樣稱呼。道中的四種含義，叫做道如跡乘（Dao Ru Ji Cheng，道路、如理、足跡、乘具）。也叫做道正跡乘。能夠通達，叫做道。如法正行，叫做如，叫做正。沿著它去往果，所以稱之為跡。依靠它到達，所以說為乘。又，運載通達也叫做乘。問：道中只有這四種含義嗎？還有其他的含義嗎？答：道中的含義也不止一種，比如無漏、無礙、無障、安隱、解脫、出離、清凈、對治、方便、能夠度過、到達等等，像這樣不止一種。現在根據其中一種角度，暫且討論這四種。問：在這四種含義中，因為什麼緣故偏偏彰顯『道』的名稱呢？答：每一種都可以，但不能同時並立，姑且討論『道』罷了。而且『道』，是通達到達的含義明顯，相狀顯現容易識別，所以偏偏叫做道。十六聖行，辨別起來大概就是這樣。 第六門中，有作無作，有量無量，相對分別。小乘眾生所觀的四諦，叫做有作，也叫做有量。大乘所觀的叫做無作，也叫做無量。有作無作，是根據修行來分別的。有量無量，是根據法來分別的。怎樣根據修行來區分有作無作呢？根據小乘所觀，相對於後來的境界，仍然有無量的諦觀可以修作，相對於後來的境界來區別之前的境界，所以叫做有作。根據大乘所觀，相對於後來的境界，更沒有其他的觀可以修作，所以叫做無作。總的相狀是這樣的。
【English Translation】 English version: 'Miao Chu' (妙出, Wondrous Arising). It is also called 'Mie Zhi Miao Li'. Because it completely extinguishes faults, it is called 'Jin Mie' (盡滅, Complete Extinction). Because it peacefully stops afflictions, it is called 'Zhi' (止, Cessation). Because it abandons and distances coarse obstacles, it is called 'Miao' (妙, Wondrous). Because it departs from entanglements, it is called 'Chu' (出, Arising) and 'Li' (離, Departure). Question: Are there only these four meanings in extinction? Are there other meanings? Answer: There are many different meanings in extinction, such as non-action (無為, Wu Wei), tranquility (寂靜, Ji Jing), peace (安隱, An Yin), liberation (解脫, Jie Tuo), immovability (不動, Bu Dong), non-burning (不燃, Bu Ran), non-blazing (不熾, Bu Chi), rest (休息, Xiu Xi), non-affliction (無惱, Wu Nao), purity (清凈, Qing Jing), happiness (快樂, Kuai Le), unobstructedness (無礙, Wu Ai), signlessness (無相, Wu Xiang), and so on, not just one kind. Now, according to one perspective, let's discuss these four for the time being. Question: Among these four meanings, why is it specifically called 'Extinction Truth' (滅諦, Mie Di)? Answer: Each one is possible, but they cannot be established simultaneously. Let's just highlight the meaning of 'extinction'. Moreover, 'extinction' means that the meaning of removal is obvious, and the appearance is easy to recognize, so it is specifically called 'extinction'. The remaining 'cessation', 'wondrous', etc., are the same as the worldly supreme wondrous departure, etc., so they are not called that. The four meanings in the path are called 'Dao Ru Ji Cheng' (道如跡乘, Path, Like, Footprint, Vehicle). It is also called 'Dao Zheng Ji Cheng'. Being able to penetrate is called 'Dao' (道, Path). Acting rightly according to the Dharma is called 'Ru' (如, Like) and 'Zheng' (正, Right). Following it to go to the fruit is called 'Ji' (跡, Footprint). Relying on it to reach is said to be 'Cheng' (乘, Vehicle). Also, transporting and penetrating is also called 'Cheng'. Question: Are there only these four meanings in the path? Are there other meanings? Answer: There are also more than one meaning in the path, such as non-outflow (無漏, Wu Lou), unobstructedness (無礙, Wu Ai), non-obstacle (無障, Wu Zhang), peace (安隱, An Yin), liberation (解脫, Jie Tuo), departure (出離, Chu Li), purity (清凈, Qing Jing), antidote (對治, Dui Zhi), expedient (方便, Fang Bian), being able to cross over (能度, Neng Du), reaching (至到, Zhi Dao), and so on, not just one kind. Now, according to one perspective, let's discuss these four for the time being. Question: Among these four meanings, why is the name 'Path' specifically highlighted? Answer: Each one is possible, but they cannot be established simultaneously. Let's just discuss 'Path'. Moreover, 'Path' means that the meaning of penetrating and reaching is obvious, and the appearance is easy to recognize, so it is specifically called 'Path'. The sixteen holy practices, distinguishing them is roughly like this. In the sixth section, there are 'with action' (有作, You Zuo) and 'without action' (無作, Wu Zuo), 'with measure' (有量, You Liang) and 'without measure' (無量, Wu Liang), relatively distinguished. The Four Noble Truths observed by the beings of the Small Vehicle (小乘, Xiao Cheng) are called 'with action' and also called 'with measure'. What is observed by the Great Vehicle (大乘, Da Cheng) is called 'without action' and also called 'without measure'. 'With action' and 'without action' are distinguished according to practice. 'With measure' and 'without measure' are distinguished according to the Dharma. How to distinguish 'with action' and 'without action' according to practice? According to what is observed by the Small Vehicle, relative to later realms, there are still immeasurable Truth observations that can be cultivated. Distinguishing the previous realms relative to the later realms, it is called 'with action'. According to what is observed by the Great Vehicle, relative to later realms, there are no other observations that can be cultivated, so it is called 'without action'. The general appearance is like this.
是。然彼小中。隨義別分。有有作無作之義。因中所觀。名為有作。果中所觀。名為無作。大乘亦爾。因中所觀。名為有作。果中所觀。名為無作。量無量者。分別有三。一就寬狡明量無量。小乘所觀苦集二諦。止在分段因之與果。所觀滅道。唯是分段因果對治。法有侷限。故名有量。大乘所觀苦集。統通分段變易二種因果。苦通分段變易之報。集通分段變易之因。滅盡分段變易之因果。道攝分段變易對治。法無侷限。名為無量。二就深淺明量無量。小乘法中。依如毗曇。但明苦者。真實是苦。不可令樂。乃至道者。真實是道。未說余義。成實法中。唯明苦等名用虛假無性之空。未窮法本。故名有量。大乘法中。若據說相。明其苦等幻化之有畢竟空寂。窮實論之。苦等體性。即是真實。如來藏性緣起法界。以窮深故。名為無量。三就粗細明量無量。小乘之中。總相粗觀。名為有量。大乘法中。別相細觀。說為無量。是以經言。所說苦諦中智所知。分別是苦。有無量種。非諸聲聞緣覺所知。我于彼經竟不說之。集滅道等類亦同然。此是粗細量無量也。
第七門中。明其四諦體之同異。于中四諦義差別有二。一者諦相二者諦實。今先就相辨其同異。于中滅道有其二種。一者緣修對治滅道。謂三乘人除結無為緣修之治
【現代漢語翻譯】 現代漢語譯本：是的。然而，『小』和『中』，根據意義的不同可以分為『有作』和『無作』。在因位上觀察，稱為『有作』；在果位上觀察，稱為『無作』。大乘也是如此，在因位上觀察，稱為『有作』；在果位上觀察，稱為『無作』。關於『量』和『無量』，可以分為三種情況來討論： 第一，從寬廣和狹隘的角度說明『量』和『無量』。小乘所觀察的苦諦（Dukkha Satya，痛苦的真諦）和集諦（Samudaya Satya，痛苦根源的真諦），僅限於分段生死的因和果。所觀察的滅諦（Nirodha Satya，滅除痛苦的真諦）和道諦（Magga Satya，通往滅苦之道的真諦），也只是針對分段生死的因果的對治方法。因此，其所涉及的法有侷限性，所以稱為『有量』。大乘所觀察的苦諦和集諦，統攝了分段生死和變易生死兩種因果。苦諦貫通分段生死和變易生死的果報，集諦貫通分段生死和變易生死的因。滅諦涵蓋了分段生死和變易生死的因果，道諦攝取了分段生死和變易生死的對治方法。因此，其所涉及的法沒有侷限性，所以稱為『無量』。 第二，從深淺的角度說明『量』和『無量』。在小乘法中，例如依據《阿毗達摩》（Abhidharma，論藏），只是說明『苦』真實是苦，不能使其變為樂；乃至『道』真實是道，沒有說明其他的意義。《成實論》（Satyasiddhi Shastra）中，只是說明苦等名相的用處是虛假的，沒有自性為空，沒有窮盡法的根本，所以稱為『有量』。在大乘法中，如果依據事相來說，說明苦等是幻化的存在，畢竟是空寂的；如果窮究其實質來討論，苦等的體性就是真實的，即如來藏性（Tathagatagarbha，如來藏）緣起法界（Dharmadhatu，法界）。因為窮盡了深奧的道理，所以稱為『無量』。 第三，從粗細的角度說明『量』和『無量』。在小乘之中，總體上粗略地觀察，稱為『有量』。在大乘法中，分別地細緻地觀察，說為『無量』。因此，經典上說：『所說的苦諦，是具有中等智慧的人所能瞭解的，分別起來，苦有無量種，不是那些聲聞（Sravaka，聽聞佛法者）和緣覺（Pratyekabuddha，獨自覺悟者）所能瞭解的。我沒有在那部經中完全說出。』集諦、滅諦、道諦等也是如此。這就是粗細的『量』和『無量』的含義。 第七門中，說明四諦的體性相同還是不同。其中，四諦的意義差別有兩種：一是諦相，二是諦實。現在先從諦相上辨別它們的同異。其中，滅諦和道諦有兩種：一是緣修對治的滅諦和道諦，指的是三乘人（聲聞乘、緣覺乘、菩薩乘）去除煩惱結使的無為法（Asamskrta，無為）和緣修的對治。
【English Translation】 English version: Yes. However, 'small' and 'middle' can be divided into 'with action' (有作, youzuo) and 'without action' (無作, wuzuo) according to the difference in meaning. Observation in the cause position is called 'with action'; observation in the result position is called 'without action'. The same is true for Mahayana (大乘, Dàchéng), observation in the cause position is called 'with action'; observation in the result position is called 'without action'. Regarding 'measurable' (量, liàng) and 'immeasurable' (無量, wúliàng), there are three situations to discuss: First, explain 'measurable' and 'immeasurable' from the perspective of breadth and narrowness. The Dukkha Satya (苦諦, kǔdì, Truth of Suffering) and Samudaya Satya (集諦, jí dì, Truth of the Origin of Suffering) observed by Hinayana (小乘, Xiǎochéng) are limited to the cause and effect of segmented life and death (分段生死, fēnduàn shēngsǐ). The Nirodha Satya (滅諦, mièdì, Truth of the Cessation of Suffering) and Magga Satya (道諦, dàodì, Truth of the Path to the Cessation of Suffering) observed are also methods to counteract the cause and effect of segmented life and death. Therefore, the Dharma (法, fǎ) involved is limited, so it is called 'measurable'. The Dukkha Satya and Samudaya Satya observed by Mahayana encompass the two types of cause and effect of segmented life and death and variable life and death (變易生死, biànyì shēngsǐ). The Dukkha Satya penetrates the retribution of segmented life and death and variable life and death, and the Samudaya Satya penetrates the cause of segmented life and death and variable life and death. The Nirodha Satya covers the cause and effect of segmented life and death and variable life and death, and the Magga Satya includes the methods to counteract segmented life and death and variable life and death. Therefore, the Dharma involved is not limited, so it is called 'immeasurable'. Second, explain 'measurable' and 'immeasurable' from the perspective of depth. In Hinayana Dharma, for example, according to the Abhidharma (阿毗達摩, Āpídámó), it is only stated that 'suffering' is truly suffering and cannot be made into happiness; and that 'the path' is truly the path, without explaining other meanings. In the Satyasiddhi Shastra (成實論, Chéngshí lùn), it is only stated that the use of names such as suffering is false, without self-nature and empty, without exhausting the root of the Dharma, so it is called 'measurable'. In Mahayana Dharma, if based on phenomena, it is explained that suffering and so on are illusory existences, ultimately empty and still; if discussing its essence, the nature of suffering and so on is real, that is, the Tathagatagarbha (如來藏, Rúláizàng, Womb of the Tathagata) and the Dharmadhatu (法界, Fǎjiè, Realm of Dharma). Because it exhausts profound principles, it is called 'immeasurable'. Third, explain 'measurable' and 'immeasurable' from the perspective of coarseness and fineness. In Hinayana, overall rough observation is called 'measurable'. In Mahayana Dharma, separate and detailed observation is said to be 'immeasurable'. Therefore, the scriptures say: 'The Dukkha Satya that is spoken of can be understood by those with medium wisdom, and when distinguished, there are immeasurable kinds of suffering, which cannot be understood by those Sravakas (聲聞, Shēngwén, Hearers) and Pratyekabuddhas (緣覺, Yuánjué, Solitary Buddhas). I have not fully spoken of it in that scripture.' The Samudaya Satya, Nirodha Satya, Magga Satya, etc. are also the same. This is the meaning of coarse and fine, 'measurable' and 'immeasurable'. In the seventh section, it is explained whether the nature of the Four Noble Truths (四諦, Sìdì) is the same or different. Among them, there are two kinds of differences in the meaning of the Four Noble Truths: one is the appearance of the Truths, and the other is the reality of the Truths. Now, let's first distinguish their similarities and differences from the appearance of the Truths. Among them, there are two kinds of Nirodha Satya and Magga Satya: one is the Nirodha Satya and Magga Satya of conditioned cultivation and counteraction, which refers to the unconditioned Dharma (Asamskrta, 無為, Wúwéi) and conditioned cultivation of the three vehicles (聲聞乘, Shēngwén Chéng, Hearer Vehicle; 緣覺乘, Yuánjué Chéng, Solitary Buddha Vehicle; 菩薩乘, Púsà Chéng, Bodhisattva Vehicle) to remove afflictions.
。二者體證真實滅道。謂佛菩薩體證無為圓通實德。今先以彼對治滅道。望于苦集。辨其同異。于中滅諦。是無為法。望餘三諦。一向別體。苦集道諦。同異不定。若依毗曇。苦集有二。一粗二細。過業煩惱得今苦果。現業煩惱得當來報。是其粗也。此乃是其事苦事集。有為之法。唸唸生滅。就此者為。義分苦集。說之為細。以為理苦集也。就粗以論。若就事論。苦集及道。一向別體。若據細辨。苦集同體。道諦不同。相狀如何。一念有為。從前集起。義說為苦。即此有為。能生於后。義說為集。其猶世人望父為子望子為父。是故苦集。一向同體。道是無漏。不同前二。若依成實。唯說結業。以之為集。所受生死。名為苦諦。微細生滅。悉是苦攝。一種事相苦集。然彼所說集道別體。苦望集道。義別有三。一者苦諦與集同體。謂依報心造作集因。集體是苦。故云同體。以彼宗中宣說報心體是苦故。二者苦諦與道同體。謂依報心修起聖道。道諦是苦。故云同體。問曰。毗曇何不如是。釋言。毗曇明其報心不常續故。集道起時。無其報心。是故苦諦。不與集道二諦同體。彼成實中。說報常續。集道起時。恒有此報。是故苦諦得與集道二諦同體。三者不同。謂餘一切無記心中。苦報之心。不與集道二諦同也。大乘之中。所說
【現代漢語翻譯】 現代漢語譯本 二者體證真實滅道：指的是佛和菩薩體悟和驗證了無為圓通的真實功德。現在先用對治的滅道，來對照苦和集，辨別它們的相同和不同。其中，滅諦是無為法，相對於其餘三諦，是完全不同的。苦諦、集諦和道諦，它們的同異關係是不確定的。如果按照《毗曇》的觀點，苦和集有兩種：一種是粗的，一種是細的。過去的業和煩惱導致了現在的苦果，現在的業和煩惱導致了將來的報應，這是粗的苦和集，是有為法，唸唸生滅。就此而言，可以從意義上區分苦和集，稱之為細的苦和集，也就是理上的苦和集。就粗的方面來說，如果從現象上來說，苦、集和道，是完全不同的。如果從細的方面辨別，苦和集是同體，道諦是不同的。它們的相狀是怎樣的呢？一念有為，從之前的集而生起，從意義上說就是苦。這個有為，能夠產生後面的果報，從意義上說就是集。這就好像世人把父親看作兒子，把兒子看作父親一樣。所以苦和集，在某種意義上是同體。道是無漏的，與前兩者不同。如果按照《成實論》的觀點，只說結業是集，所承受的生死是苦諦，微細的生滅，都屬於苦的範疇。一種事相既是苦又是集。然而他們所說的集和道是不同的。苦相對於集和道，從意義上來說有三種不同。第一種是苦諦與集同體，指的是依靠報心造作集因，集體就是苦，所以說是同體。因為他們的宗派中宣說報心的本體就是苦。第二種是苦諦與道同體，指的是依靠報心修起聖道，道諦就是苦，所以說是同體。有人問：為什麼《毗曇》不是這樣認為呢？解釋說，《毗曇》認為報心不是持續不斷的，集和道生起的時候，沒有報心，所以苦諦不與集道二諦同體。而《成實論》中，認為報是持續不斷的，集和道生起的時候，一直有這個報，所以苦諦可以與集道二諦同體。第三種是不同，指的是其餘一切無記心中，苦報之心，不與集道二諦相同。大乘之中，所說...
【English Translation】 English version Both realize the true cessation and path. This refers to Buddhas and Bodhisattvas realizing and verifying the true merits of unconditioned perfect penetration. Now, let's first use the cessation and path of counteraction to compare suffering and accumulation, distinguishing their similarities and differences. Among them, cessation (Nirodha Satya) is an unconditioned dharma, completely different from the other three truths. Suffering (Dukkha Satya), accumulation (Samudaya Satya), and path (Marga Satya) have uncertain relationships of similarity and difference. According to the Abhidharma (毗曇), there are two types of suffering and accumulation: coarse and subtle. Past karma and afflictions lead to present suffering, and present karma and afflictions lead to future retribution. This is the coarse suffering and accumulation, conditioned dharmas that arise and cease moment by moment. In this sense, suffering and accumulation can be distinguished in meaning, referred to as subtle suffering and accumulation, which are suffering and accumulation in principle. In terms of the coarse aspect, if viewed from the perspective of phenomena, suffering, accumulation, and path are completely different. If distinguished from the subtle aspect, suffering and accumulation are of the same essence, while the path is different. What are their characteristics? A single thought of conditioned existence arises from the previous accumulation, which in meaning is called suffering. This conditioned existence can produce later retribution, which in meaning is called accumulation. This is like how people regard a father as a son and a son as a father. Therefore, suffering and accumulation are, in a sense, of the same essence. The path is unconditioned, different from the previous two. According to the Tattvasiddhi Shastra (成實論), only the karma of binding is called accumulation, and the suffering of birth and death that is endured is called the truth of suffering. Subtle arising and ceasing all belong to the category of suffering. One kind of phenomenon is both suffering and accumulation. However, they say that accumulation and path are different. Suffering is different from accumulation and path in three ways in meaning. The first is that suffering and accumulation are of the same essence, referring to relying on the retribution mind to create the cause of accumulation, and the accumulation itself is suffering, so they are said to be of the same essence. This is because their school proclaims that the essence of the retribution mind is suffering. The second is that suffering and path are of the same essence, referring to relying on the retribution mind to cultivate the holy path, and the path itself is suffering, so they are said to be of the same essence. Someone asks: Why doesn't the Abhidharma think this way? The explanation is that the Abhidharma believes that the retribution mind is not continuous, and when accumulation and path arise, there is no retribution mind, so suffering is not of the same essence as the two truths of accumulation and path. In the Tattvasiddhi Shastra, it is believed that retribution is continuous, and when accumulation and path arise, there is always this retribution, so suffering can be of the same essence as the two truths of accumulation and path. The third is different, referring to the fact that in all other minds of neutral feeling, the mind of suffering retribution is not the same as the two truths of accumulation and path. In Mahayana (大乘), what is said...
不定。先就分段辨其同異。于中苦集略有二種。一就三世因果不同。以分苦集。若據斯義。苦集望道所辨同異。與成實同。第二就彼微細生滅。義分苦集。若據斯義。苦集二諦。一向同體。與毗曇同。即此苦集望于道諦。不同毗曇。云何不因。分別有二。一者苦集與道同體。謂依報心起于聖道。報心即是苦集所攝。是以苦集與道同體。良以大乘亦說報心常相續故。二者苦集諦與道別體。謂餘一切有漏法中苦集諦也。分段如是。次就變易辨其同異。于中不定。若就凡時隨相粗分。單有集諦。隨義通論。得有苦集同體之理。無明住地。是其集諦。即此無明生滅之義。即說為苦。是故苦集同一體也。若據聖時三諦同體。一念無漏當分治結。即是道諦。即此道者。從前無漏變易業生。即名為苦。復能生后。即名為集。是故三諦同一體性。對治滅道。望于苦集同異如是。次就真實滅道二諦。辨其同異。此二相望。一向同體。萬德圓寂。即說為滅。虛通之義。即說為道。更無別體。是故宣說滅道同體。望彼苦集對治滅道。一向別體。真妄異故。諦相如是。次就諦實辨其同異。據實以論四諦同體。苦集二諦無別體。故用滅道性。以之為體。故涅槃中說。彼苦集二諦之實。即是佛性。即是涅槃。即是如來。常樂我凈一切佛法。寶性論中
【現代漢語翻譯】 現代漢語譯本：不定。首先就分段生死辨別它們的同異之處。其中，苦諦和集諦略有兩種區分方式。第一種是根據三世因果的不同來區分苦諦和集諦。如果按照這種意義，苦集二諦與道諦所辨別的同異之處，與《成實論》相同。第二種是根據微細的生滅變化來區分苦諦和集諦。如果按照這種意義，苦集二諦始終是同一本體，與《毗曇論》相同。但就此苦集二諦與道諦的關係而言，又不同於《毗曇論》。 為什麼說不是因呢？分別有兩種情況。一是苦集二諦與道諦是同一本體。比如，依報之心生起聖道，報心就屬於苦集所攝，因此苦集與道是同一本體。這是因為大乘也說報心是常相續的緣故。二是苦集諦與道諦是不同的本體，指的是其餘一切有漏法中的苦集諦。分段生死的情況是這樣。 其次就變易生死辨別它們的同異之處。其中，情況不定。如果就凡夫時的粗略表相來區分，只有集諦。如果從意義上通盤考慮，可以有苦集同體的道理。無明住地就是集諦，而這無明的生滅變化，就可以說是苦。因此，苦集是同一本體。如果就聖者而言，三諦是同一本體。一念無漏的智慧能夠對治煩惱，這就是道諦。而這道諦，是從之前的無漏變易業所生，就可以稱為苦。又能生起後續的煩惱，就可以稱為集。因此，三諦是同一體性。對治的滅諦和道諦，與苦諦和集諦的同異關係是這樣。 再次就真實的滅諦和道諦辨別它們的同異之處。這二者相互觀望，始終是同一本體。萬德圓滿寂靜，就說是滅諦。虛空通達的意義，就說是道諦。沒有其他的本體，因此宣說滅諦和道諦是同一本體。相對於苦集二諦，對治的滅諦和道諦始終是不同的本體，因為真妄不同。諦的相狀是這樣。 最後就諦的真實性辨別它們的同異之處。從真實的角度來說，四諦是同一本體。苦集二諦沒有別的本體，所以用滅諦和道諦的體性作為它們的本體。所以在《涅槃經》中說，苦集二諦的真實，就是佛性，就是涅槃，就是如來，常樂我凈一切佛法。《寶性論》中也是這樣說的。
【English Translation】 English version: It is indefinite. First, distinguish their similarities and differences based on the segmentations of life and death. Among them, there are roughly two ways to distinguish between Dukkha (suffering) and Samudaya (arising of suffering). The first is to distinguish Dukkha and Samudaya based on the differences in the causes and effects of the three times (past, present, and future). According to this meaning, the similarities and differences between Dukkha and Samudaya and the Magga (path) are the same as in the Tattvasiddhi Shastra (成實論). The second is to distinguish Dukkha and Samudaya based on subtle arising and ceasing. According to this meaning, Dukkha and Samudaya are always the same entity, which is the same as in the Abhidharma (毗曇論). However, in terms of the relationship between Dukkha and Samudaya and the Magga, it is different from the Abhidharma. Why is it said that it is not a cause? There are two situations. One is that Dukkha and Samudaya and the Magga are the same entity. For example, when the mind of dependent retribution arises with the holy path, the retributive mind belongs to Dukkha and Samudaya, so Dukkha and Samudaya and the Magga are the same entity. This is because the Mahayana also says that the retributive mind is constantly continuous. The second is that Dukkha and Samudaya are different entities from the Magga, referring to Dukkha and Samudaya in all other contaminated dharmas. This is the case for segmented life and death. Secondly, distinguish their similarities and differences based on the transformation of life and death. Among them, the situation is indefinite. If we distinguish based on the rough appearance of ordinary people, there is only Samudaya. If we consider it comprehensively from the meaning, there can be the principle of Dukkha and Samudaya being the same entity. The ground of ignorance (無明住地) is Samudaya, and the arising and ceasing of this ignorance can be said to be Dukkha. Therefore, Dukkha and Samudaya are the same entity. If we talk about the sages, the three truths are the same entity. The wisdom of one thought without outflows can counteract afflictions, which is the Magga. And this Magga, which is born from the previous outflow-free transformation karma, can be called Dukkha. It can also give rise to subsequent afflictions, which can be called Samudaya. Therefore, the three truths are the same nature. The similarities and differences between the Nirodha (cessation) and the Magga, which counteract afflictions, and Dukkha and Samudaya are like this. Again, distinguish their similarities and differences based on the true Nirodha and Magga. These two, looking at each other, are always the same entity. The perfection and tranquility of all virtues is said to be Nirodha. The meaning of emptiness and penetration is said to be the Magga. There is no other entity, so it is declared that Nirodha and the Magga are the same entity. Relative to Dukkha and Samudaya, the Nirodha and the Magga that counteract afflictions are always different entities, because truth and falsehood are different. The appearance of the truths is like this. Finally, distinguish their similarities and differences based on the truthfulness of the truths. From a true perspective, the four truths are the same entity. Dukkha and Samudaya have no other entity, so they use the nature of Nirodha and the Magga as their entity. Therefore, it is said in the Nirvana Sutra (涅槃經) that the truth of Dukkha and Samudaya is the Buddha-nature, which is Nirvana, which is the Tathagata, the eternal bliss, self, and purity of all Buddha-dharmas. The Ratnagotravibhāga (寶性論) also says this.
亦說。法身如來。聖諦及與涅槃四法無別。滅道二諦無別體。故還即說彼苦集實性。以之為體。是以經中說。十二緣以為佛性。見十二緣。名為見佛見法見僧。又說。五陰以為佛性一苦滅等。良以染凈無別體故。經中說言。凡夫未成佛菩提為煩惱。眾產生佛時煩惱為菩提。義在於此。其猶迷人所取之南。與彼悟時所解之北無有二性。同異之義。其相像此。
第八門中。辨其虛實。虛實之狀。難以一定。于中略以三門分別。一就諦相優劣分別。苦集是虛。滅道是實。苦集迷生。所以是虛。滅道解起。所以是實。苦集既虛。云何稱諦。實是虛誑顛倒之法。是故云諦。非同滅道二諦實也。二攝法從情。四俱是虛。皆是妄想分別法故。故維摩云。見苦斷集。證滅修道。是即戲論。地經亦說。五地中分別四諦。名取染凈分別慢也。三廢情論法。四俱是實。經中設遣除情計不破其法。是以經言。但除其病而不除法。法雲何實。實有五重。如初門中具廣分別。究竟窮之。唯有二種。一者體實。窮諦本性。唯如來藏真實法界。亦名真如。亦名實際。亦名法性。亦名一實。亦名佛性。二緣用實。謂清凈心不染而染。緣起生死。苦集二門。不凈而凈。緣起涅槃。滅道二門。實相如是。
第九門中。十諦分別。言十諦者。如地經
說。始從世諦乃至第十菩薩地成如來知諦。然彼四諦。統含法界恒沙佛法。隨義別論。皇繁難計。且從一數十門觀之。此十一一皆通四諦。就彼四中。直知苦集滅道法相。名為世諦。知其空寂無人無法。名第一義。知其苦等有二無二一實之相。名為相諦。知其緣起法界門別。名差別諦。就彼別中隨說不同。整合各異名說成諦。迷彼四諦。苦果事起。名為事諦。迷之造集。能生后苦。說為生諦。解彼四諦。能滅染累。名盡無生諦。解達苦等。名入道諦。窮其體實緣起法門。便成大乘如實行德。行分因果。是故名為菩薩地。成如來智諦。然此四諦。統攝淵廓。難以究窮。且隨詮況略示網緒。
四緣義四門分別(釋名一 辨相二 就法分別三 大小同異四)
第一釋名。所言緣者。由籍之義。緣別不同。故分為四。一者因緣。二次第緣。三者緣緣。四增上緣。言因緣者。親生之義。目之為因。用因為緣。故曰因緣。次第緣者。籍前心法。次第生后。所生之心。次前後起。故名為次。以後生故。說之為第。前心與后。次第為緣。名次第緣。言緣緣者。六塵境界。為心所緣。故名為緣。由彼所緣。與心作緣。故名緣緣。亦可疏助。名之為緣。以緣故名緣緣。增上緣者。起法功強。故曰增上。以此增上為法緣。故名增
【現代漢語翻譯】 現代漢語譯本：佛說，從世俗諦開始，乃至第十地菩薩成就如來智慧的真諦。然而這四諦，統攝包含法界恒河沙數般的佛法。如果按照意義分別論述，繁多得難以計數。且從一到十個門來觀察，這十一個門都貫通四諦。就這四諦中，直接瞭解苦、集、滅、道四法的法相，稱為世諦。瞭解其空寂，無人無法的，名為第一義諦。瞭解苦等有二無二、一實之相的，名為相諦。瞭解其緣起法界門類的差別的，名差別諦。就這些差別中，隨著所說不同，整合各異，名為說成諦。迷惑這四諦，苦果之事生起，名為事諦。迷惑它而造作聚集，能生後來的苦，說為生諦。理解這四諦，能滅除染污的積累，名盡無生諦。理解通達苦等，名為入道諦。窮盡其體性真實、緣起法門，便成就大乘如實修行功德。修行分為因果，因此名為菩薩地，成就如來智慧的真諦。然而這四諦，統攝深廣，難以窮盡。且隨著所要表達的情況，略微展示綱要。
四緣的意義從四個方面分別（一、解釋名稱；二、辨別法相；三、就法分別；四、大小乘的同異）
第一，解釋名稱。所說的『緣』，是憑藉、依靠的意思。緣的類別不同，所以分為四種：一者，因緣；二者，次第緣；三者，緣緣；四者，增上緣。所說『因緣』，是親近產生的意思，稱之為『因』。用因作為緣，所以說『因緣』。『次第緣』，是憑藉前一個心法，依次產生后一個心法。所產生的心，按照前後次第生起，所以稱為『次』。因為後生起的緣故，說之為『第』。前一個心與后一個心，次第作為緣，名『次第緣』。所說『緣緣』，是六塵（色、聲、香、味、觸、法）境界，作為心所攀緣的對象，所以名為『緣』。由於這些所緣，與心發生關聯，所以名『緣緣』。也可以說是疏遠的幫助，稱之為『緣』。因為是緣的緣故，名為緣緣。『增上緣』，是生起法的作用強大，所以說『增上』。用這增上作為法的緣，所以名為增上緣。
【English Translation】 English version: The Buddha said, beginning from the conventional truth (Satyasamvriti, 世諦) and up to the tenth Bodhisattva ground, one attains the truth of Tathagata's (如來) wisdom. However, these Four Noble Truths (Satyani, 四諦) encompass the Dharma (法) of the entire Dharma Realm (Dharmadhatu, 法界), as numerous as the sands of the Ganges. If discussed separately according to their meanings, they are too numerous to count. Let us examine them from one to ten aspects; these eleven aspects all penetrate the Four Noble Truths. Within these four, directly knowing the characteristics of suffering (Dukkha, 苦), accumulation (Samudaya, 集), cessation (Nirodha, 滅), and the path (Marga, 道) is called the conventional truth (Satyasamvriti, 世諦). Knowing their emptiness and stillness, without person or Dharma, is called the ultimate truth (Paramarthasatya, 第一義諦). Knowing the aspect of suffering and so on as neither two nor not two, the one true aspect, is called the aspect truth (Lakshanasatya, 相諦). Knowing the distinctions of the Dharma Realm arising from conditions is called the differential truth (Vishesasatya, 差別諦). Within these distinctions, depending on what is said, they are integrated differently, called the truth of what is said (Kathitasatya, 說成諦). Being deluded about these Four Noble Truths, the events of suffering arise, called the truth of events (Karyasatya, 事諦). Being deluded about them and creating accumulation, which can produce later suffering, is called the truth of arising (Utpattisatya, 生諦). Understanding these Four Noble Truths can extinguish the accumulation of defilements, called the truth of exhaustion and non-arising (Kshayanutpadasatya, 盡無生諦). Understanding and penetrating suffering and so on is called the truth of entering the path (Margapraveshasatya, 入道諦). Exhausting their true essence and the Dharma gates of conditioned arising leads to the actual practice and virtue of Mahayana (大乘). Practice is divided into cause and effect, therefore it is called the Bodhisattva ground, attaining the truth of Tathagata's wisdom. However, these Four Noble Truths encompass vast depths, difficult to exhaust. Let us briefly show the outline according to what is being expressed.
The meaning of the Four Conditions (Hetupratyaya, 因緣) is explained in four aspects: (1. Explaining the names; 2. Distinguishing the characteristics; 3. Differentiating based on the Dharma; 4. Similarities and differences between the Greater and Lesser Vehicles)
First, explaining the names. The term 'condition' (Pratyaya, 緣) means reliance or dependence. The categories of conditions are different, so they are divided into four types: 1. Causal condition (Hetupratyaya, 因緣); 2. Immediate condition (Samanantarapratyaya, 次第緣); 3. Object-condition (Alambanapratyaya, 緣緣); 4. Dominant condition (Adhipatipratyaya, 增上緣). The term 'causal condition' means intimate production, referred to as 'cause' (Hetu, 因). Using the cause as a condition, it is called 'causal condition'. 'Immediate condition' means relying on the preceding mental Dharma to sequentially produce the subsequent mental Dharma. The mind that is produced arises in sequence, so it is called 'immediate'. Because it arises later, it is referred to as 'sequential'. The preceding mind and the subsequent mind sequentially act as conditions, called 'immediate condition'. The term 'object-condition' refers to the six sense objects (Shadayatana, 六塵) as the objects that the mind clings to, so they are called 'objects'. Because these objects are related to the mind, they are called 'object-condition'. It can also be said to be distant assistance, referred to as 'condition'. Because it is a condition of a condition, it is called object-condition. 'Dominant condition' means that the function of arising Dharma is strong, so it is called 'dominant'. Using this dominance as a condition for the Dharma, it is called the dominant condition.
上緣。于中亦有非增上者。從勝受名。故曰增上。此一門竟。
次辨其相。四緣之義。諸論不同。成實論中。宣說三因。以為因緣。一者生因。所謂一切善惡等業。能生一切苦樂等報。故名生因。二者依因。所謂色心互相依立。故曰依因。其猶尼干立拒舉瓶相假而立。彼亦如是。三者習因。如人習善增長善法習惡增長惡法。如是一切。後起增前。故名為習。用習作因。名為習因。用此三因。以為因緣。心法續起。為次第緣。六塵生識。以為緣緣。六根生識。為增上緣。故成實論云。言緣緣者。所謂色等。增上緣者。所謂眼等。若依毗曇。就彼六因離合為四。何等為六。一所作因。二共有因。三自分因。四者遍因。五相應因。六者報因。所作因者。諸法起時。除其自體。萬法不障。令其得生。名所作因。如空生色。如是等也。共有因者。諸法起時。同時同性。共有之法。展轉為因。名共有因。自分因者。同類之法。籍前生后。名自分因。言遍因者。苦集諦下疑見無明。增上一切染污法。故名為遍因。于中差別乃有十一。苦下有七。所謂五見疑及無明。集下有四。邪見見取疑及無明。相應因者。止在心法。如心起時。同時即有諸心數法。與心相應。是相應法。展轉相助。能有所作。名相應因。前共有因。相扶體立。
【現代漢語翻譯】 現代漢語譯本 上緣（Adhipati-paccaya）。其中也有非增上的情況。因為殊勝而得名，所以稱為增上。這一門就講完了。
接下來辨析四緣的體相。關於四緣的意義，各論典說法不同。《成實論》中，宣說了三種因，作為因緣。第一種是生因（Janaka-hetu），也就是一切善惡等業，能產生一切苦樂等果報，所以稱為生因。第二種是依因（Nissaya-hetu），也就是色法和心法互相依存而成立，所以稱為依因，就像尼乾子（Nigantha，耆那教徒）用支撐物來支撐瓶子一樣，相互假借而成立。第三種是習因（Asevana-hetu），就像人學習善法增長善法，學習惡法增長惡法，像這樣一切，後起的增長前面的，所以稱為習。用習作為因，稱為習因。用這三種因，作為因緣。心法相續生起，是次第緣（Samanantara-paccaya）。六塵生起識，是緣緣（Arammana-paccaya）。六根生起識，是增上緣（Adhipati-paccaya）。所以《成實論》說：『所說的緣緣，就是色等。增上緣，就是眼等。』
如果依據《毗曇》（Abhidhamma），就用那六因的離合來解釋四緣。什麼是六因呢？一是所作因（Karana-hetu），二是共有因（Sahabhu-hetu），三是自分因（Sabhaga-hetu），四是遍因（Sarvatraga-hetu），五是相應因（Samprayuktaka-hetu），六是報因（Vipaka-hetu）。所作因，是諸法生起時，除了它自身，萬法不障礙它，使它能夠生起，名為所作因，比如虛空生起色法，等等。共有因，是諸法生起時，同時同性的，共同存在的法，輾轉作為因，名為共有因。自分因，是同類之法，憑藉前一個生起后一個，名為自分因。所說的遍因，是在苦諦、集諦之下的疑見、無明，增長一切染污法，所以名為遍因。其中差別有十一種。苦諦下有七種，就是五見（五種錯誤的見解）、疑以及無明。集諦下有四種，邪見、見取（執取錯誤的見解）、疑以及無明。相應因，只存在於心法中，比如心生起時，同時就有各種心所法，與心相應，這些相應的法，輾轉互相幫助，能夠有所作為，名為相應因。前面的共有因，是相互扶持而成立。
【English Translation】 English version Adhipati-paccaya (Dominance Condition). Among them, there are also those that are not dominant. It is named 'Adhipati' because of its superiority. This section is complete.
Next, we will analyze the characteristics of the four conditions. The meanings of the four conditions differ in various treatises. In the Tattvasiddhi Shastra (Chengshi Lun), three causes are explained as conditions. The first is Janaka-hetu (Productive Cause), which refers to all good and evil karmas that can produce all kinds of suffering and happiness as retribution. Therefore, it is called Janaka-hetu. The second is Nissaya-hetu (Support Cause), which refers to the mutual dependence and establishment of material and mental phenomena. Therefore, it is called Nissaya-hetu, just like the Niganthas (Jainas) use supports to hold up a pot, relying on each other for establishment. The third is Asevana-hetu (Habit Cause), such as people learning good deeds to increase good dharmas, and learning evil deeds to increase evil dharmas. In this way, everything that arises later increases what came before, so it is called Asevana. Using habit as a cause is called Asevana-hetu. Using these three causes as conditions, the continuous arising of mental dharmas is Samanantara-paccaya (Contiguity Condition). The arising of consciousness from the six sense objects is Arammana-paccaya (Object Condition). The arising of consciousness from the six sense organs is Adhipati-paccaya (Dominance Condition). Therefore, the Tattvasiddhi Shastra says: 'What is called Arammana-paccaya is the sense objects such as form. Adhipati-paccaya is the sense organs such as the eye.'
If based on the Abhidhamma, the four conditions are explained by separating and combining the six causes. What are the six causes? First, Karana-hetu (Efficient Cause); second, Sahabhu-hetu (Co-existent Cause); third, Sabhaga-hetu (Similar Cause); fourth, Sarvatraga-hetu (Universal Cause); fifth, Samprayuktaka-hetu (Associated Cause); and sixth, Vipaka-hetu (Resultant Cause). Karana-hetu is when dharmas arise, except for themselves, all other dharmas do not obstruct them, allowing them to arise. This is called Karana-hetu, such as space giving rise to form, and so on. Sahabhu-hetu is when dharmas arise, those that are simultaneous, of the same nature, and co-existent mutually act as causes. This is called Sahabhu-hetu. Sabhaga-hetu is when similar dharmas rely on the previous one to give rise to the next one. This is called Sabhaga-hetu. Sarvatraga-hetu refers to doubt, views, and ignorance under the Truth of Suffering and the Truth of Accumulation, which increase all defiled dharmas. Therefore, it is called Sarvatraga-hetu. There are eleven differences within it. Under the Truth of Suffering, there are seven, namely the five views (five kinds of wrong views), doubt, and ignorance. Under the Truth of Accumulation, there are four: wrong view, clinging to views, doubt, and ignorance. Samprayuktaka-hetu only exists in mental dharmas. For example, when a mind arises, there are various mental factors that arise simultaneously, corresponding to the mind. These corresponding dharmas mutually help each other and can accomplish something. This is called Samprayuktaka-hetu. The previous Sahabhu-hetu is established by mutual support.
此相應因。相扶有用。言報因者。一切有漏善不善法。能生一切苦樂等報。名為報因。此義廣釋如六因章。于中自分遍因報因相應共有。此之五因合為因緣。所作因中離為三緣。以彼所作寬通故爾。就所作中。分取心法生后之義。為次第緣。總相如是。于中別論。乃有三門。一定別諸心。二就生死辨定諸心。三明諸心相生次第。言定別者。心別有十。一方便善心。所謂一切聞思修等相應之心。二生得善心。謂從過去修習所成。信進念等相應善心。三不善心。謂欲界中。除身邊見余煩惱業相應之心。四穢污無記。亦名隱沒。謂欲界中身邊兩見。及上二界一切煩惱相應之心。五報生心。謂三界中報無記心。六威儀心。謂行住坐臥見聞等心。七工巧心。所謂一切營生之心。八變化心。謂依諸禪起化之心。九者學心。謂三乘人無漏因心。十無學心。謂三乘人無漏果心。此十心中。欲界有八。除學無學。成實法中。欲界地中。有電光定。得發無漏。若從是義。欲界亦有學無學心。毗曇不立。色界有八。除不善心及工巧心。一切上地。無有不善及工巧心。故成實法中。上界得起欲界不善。毗曇不立。無色界中下三空處。但有六心。除不善心威儀工巧及變化心。有餘六種。成實法中。無色亦起欲界不善。大乘宣說無色界中有形色故亦
【現代漢語翻譯】 現代漢語譯本 這是相應的因。互相扶持是有用的。說到報因（hetu-phala）：一切有漏的善與不善之法，能夠產生一切苦樂等果報，就叫做報因。這個意義的廣泛解釋，如同六因章所說。其中自分因、遍因、報因、相應因、共有因。這五種因合起來成為因緣。所作因中分離出三種緣。因為所作因的範圍寬泛而通達。在所作因中，選取心法產生後續的意義，作為次第緣。總的來說就是這樣。其中分別討論，有三個方面。一是確定區分各種心。二是就生死輪迴來辨別確定各種心。三是闡明各種心相生的次第。 說到確定區分各種心，心有十種。一是方便善心（upāya-kuśala-citta），也就是一切與聽聞、思考、修習等相應的善心。二是生得善心（upapattikuśala-citta），指的是從過去修習所成就的，與信、精進、念等相應的善心。三是不善心（akuśala-citta），指的是欲界中，除了身見（satkāya-dṛṣṭi）、邊見（antagrāha-dṛṣṭi）之外，其餘煩惱和業相應的噁心。四是穢污無記心（kliṣṭa-avyākṛta-citta），也叫做隱沒無記心，指的是欲界中的身見、邊見兩種邪見，以及上二界一切煩惱相應的無記心。五是報生心（vipāka-citta），指的是三界中果報的無記心。六是威儀心（iryāpatha-citta），指的是行、住、坐、臥、見、聞等心。七是工巧心（nairmāṇika-citta），也就是一切經營生活的心。八是變化心（nirmita-citta），指的是依靠各種禪定而生起變化的心。九是學心（śaikṣa-citta），指的是三乘聖人（聲聞乘、緣覺乘、菩薩乘）的無漏因心。十是無學心（aśaikṣa-citta），指的是三乘聖人的無漏果心。 在這十種心中，欲界有八種，除了學心和無學心。成實論（Tattvasiddhi Śāstra）的說法中，欲界地中，有電光定（vidyut-prabha-samādhi），能夠引發無漏智慧。如果按照這種說法，欲界也有學心和無學心。毗曇宗（Abhidharma）不這樣認為。有八種，除了不善心和工巧心。一切上界，沒有不善心和工巧心。所以成實論中，上界能夠生起欲界的不善心，毗曇宗不這樣認為。無中下三空處（ākāśānantyāyatana, vijñānānantyāyatana, ākiñcanyāyatana），只有六種心，除了不善心、威儀心、工巧心和變化心。有其餘六種。成實論中，無色界也能生起欲界的不善心。大乘宣說無**中有形色，所以也……
【English Translation】 English version This is the corresponding cause. Mutual support is useful. Speaking of 'retribution cause' (hetu-phala): all defiled wholesome and unwholesome dharmas that can produce all suffering, happiness, and other retributions are called 'retribution cause'. The extensive explanation of this meaning is as described in the chapter on the six causes. Among them are the self-cause (svabhāva-hetu), pervasive cause (sarvatraga-hetu), retribution cause (vipāka-hetu), associated cause (samprayuktaka-hetu), and common cause (sahabhū-hetu). These five causes together become the causal condition (hetu-pratyaya). From the 'made cause' (kāraṇa-hetu), three conditions are separated. This is because the scope of the 'made cause' is broad and comprehensive. Within the 'made cause', selecting the meaning of the mind-dharma (citta-dharma) producing the subsequent, is taken as the 'successive condition' (anantara-pratyaya). The general aspect is like this. Among them, discussing separately, there are three aspects. First, to determine and distinguish the various minds. Second, to identify and determine the various minds in terms of birth and death. Third, to clarify the order of arising of the various minds. Speaking of determining and distinguishing the various minds, there are ten types of minds. First, 'expedient wholesome mind' (upāya-kuśala-citta), which is all wholesome minds corresponding to hearing, thinking, and practicing, etc. Second, 'innately wholesome mind' (upapattikuśala-citta), which refers to the wholesome mind corresponding to faith (śraddhā), diligence (vīrya), mindfulness (smṛti), etc., achieved from past practice. Third, 'unwholesome mind' (akuśala-citta), which refers to the evil mind in the desire realm (kāmadhātu), corresponding to the remaining afflictions and karma except for the 'self-view' (satkāya-dṛṣṭi) and 'extreme view' (antagrāha-dṛṣṭi). Fourth, 'defiled indeterminate mind' (kliṣṭa-avyākṛta-citta), also called 'obscured indeterminate mind', which refers to the indeterminate mind in the desire realm corresponding to the two wrong views of 'self-view' and 'extreme view', and all afflictions in the upper two realms. Fifth, 'resultant mind' (vipāka-citta), which refers to the indeterminate mind of retribution in the three realms. Sixth, 'mannerism mind' (iryāpatha-citta), which refers to the mind of walking, standing, sitting, lying, seeing, hearing, etc. Seventh, 'skillful mind' (nairmāṇika-citta), which is all minds engaged in making a living. Eighth, 'transformation mind' (nirmita-citta), which refers to the mind that arises from transformations based on various meditations (dhyāna). Ninth, 'learning mind' (śaikṣa-citta), which refers to the undefiled cause-mind of the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna). Tenth, 'no-more-learning mind' (aśaikṣa-citta), which refers to the undefiled result-mind of the three vehicles. Among these ten types of minds, the desire realm has eight types, except for the 'learning mind' and 'no-more-learning mind'. According to the Tattvasiddhi Śāstra, in the desire realm, there is the 'lightning-like concentration' (vidyut-prabha-samādhi), which can generate undefiled wisdom. If according to this view, the desire realm also has the 'learning mind' and 'no-more-learning mind'. The Abhidharma school does not think so. There are eight types, except for the unwholesome mind and the skillful mind. All upper realms do not have unwholesome minds and skillful minds. Therefore, in the Tattvasiddhi Śāstra, the upper realms can generate the unwholesome mind of the desire realm, but the Abhidharma school does not think so. In the three formless realms of the 'sphere of infinite space' (ākāśānantyāyatana), 'sphere of infinite consciousness' (vijñānānantyāyatana), and 'sphere of nothingness' (ākiñcanyāyatana), there are only six types of minds, except for the unwholesome mind, mannerism mind, skillful mind, and transformation mind. There are the remaining six types. In the Tattvasiddhi Śāstra, the formless realm can also generate the unwholesome mind of the desire realm. The Mahayana says that there is form and color in the **formless realm, so also...
有威儀變化等心。毗曇不立。非想地中。但有方便生得穢污報生四心。彼無無漏。除學無學。余如上說。心別如是。
次就生死辨定諸心。此十心中。二心得生。所謂不善及穢污心。一切受生依煩惱故。五心得死。謂生得善．不善．穢污．報生．威儀。此五心中。得命終也。不善命終。唯在欲界。威儀命終。通欲色界。生得穢污。遍通三界。報心不定。毗婆沙中。有二種說。一家宣說。三禪已還無舍受報。若從是義。三禪已還無有報心而命終者。命終必在舍受心。故一家宣說。三禪已還亦有報舍。若從是義。報心命終。遍通三界。于中下死。向上生者。必在生得報生威儀三心中死。若有下地不善穢污不上生故。若色界死向下生者。必在生得穢污報生威儀心死。一切上地無不善故。若無色死向下生者。必在生得穢污報生三心中死。彼無不善威儀心故。若欲界死欲界生者。五種心中。皆得命終。若色界死當地生者。四心命終。除不善心。三禪已還報心有無義。如上判。今且論有。若無色死當地生者。必在生得穢污報生三心命終。彼無不善威儀心故。問何故方便善心學無學心工巧變化心。不得命終。以命終時心微劣故。不得在此強心中死。生死如是。
次辨諸心相生次第。于中唯就鄰次相生。以明次第。次第有
【現代漢語翻譯】 現代漢語譯本 具有威儀變化等的心，在《阿毗達磨》（Abhidharma）中不成立。在非想非非想處地（the Realm of Neither Perception Nor Non-Perception），只有方便生得的染污、報生四種心。那裡沒有無漏心（untainted mind），除了有學（learner）和無學（no-learner）之外，其餘如上所述。心的差別就是這樣。
其次，就生死來辨別各種心。這十種心中，有兩種心可以導致受生，即不善心和染污心。一切受生都依賴於煩惱的緣故。有五種心可以導致死亡，即生得善心、不善心、染污心、報生心和威儀心。這五種心中，可以發生命終。不善的命終，只在欲界（Desire Realm）。威儀的命終，通於欲界和色界（Form Realm）。生得的染污心，遍通三界（Three Realms）。報心是不定的。《毗婆沙論》（Vibhasa）中有兩種說法。一家宣說，三禪（Third Dhyana）以下沒有舍受（equanimity）的果報。如果按照這個意思，三禪以下就沒有以報心而命終的人。命終必定是在舍受心中。所以一家宣說，三禪以下也有報舍。如果按照這個意思，報心命終，遍通三界。其中，從地獄死亡，向上界生者，必定在生得報生威儀三種心中死亡。如果地獄有不善和染污，就不能向上生。如果色界死亡，向下界生者，必定在生得染污報生威儀心中死亡。一切上界沒有不善的緣故。如果無色界（Formless Realm）死亡，向下界生者，必定在生得染污報生三種心中死亡。那裡沒有不善和威儀心。如果欲界死亡，欲界生者，五種心中，都可以命終。如果色界死亡，當地生者，四種心命終，除去不善心。三禪以下報心有無的意義，如上判斷。現在且討論有。如果無色界死亡，當地生者，必定在生得染污報生三種心中命終。那裡沒有不善和威儀心。問：為什麼方便善心、有學無學心、工巧變化心，不能導致命終？因為命終時心微弱的緣故，不能在這種強大的心中死亡。生死就是這樣。
其次，辨別各種心相生的次第。其中只就鄰近相生的心，來說明次第。次第有...
【English Translation】 English version Minds such as those involving dignified behavior and transformation are not established in the Abhidharma. In the Realm of Neither Perception Nor Non-Perception, there are only the four minds of expediently acquired defilement and resultant birth. There, there are no untainted minds, except for those of learners and non-learners; the rest is as described above. Such are the distinctions of minds.
Next, regarding birth and death, distinguish the various minds. Among these ten minds, two minds can lead to rebirth, namely, unwholesome minds and defiled minds, because all rebirth depends on afflictions. Five minds can lead to death, namely, naturally acquired wholesome minds, unwholesome minds, defiled minds, resultant birth minds, and minds of dignified behavior. Among these five minds, death can occur. Death with an unwholesome mind occurs only in the Desire Realm. Death with a mind of dignified behavior occurs in both the Desire Realm and the Form Realm. Naturally acquired defiled minds pervade all Three Realms. Resultant minds are uncertain. In the Vibhasa, there are two views. One school asserts that there is no equanimity of retribution below the Third Dhyana. If according to this meaning, there are no beings below the Third Dhyana who die with a resultant mind. Death must occur in a mind of equanimity. Therefore, one school asserts that there is also resultant equanimity below the Third Dhyana. If according to this meaning, death with a resultant mind pervades all Three Realms. Among them, those who die in a lower realm and are born in a higher realm must die with one of the three minds: naturally acquired, resultant birth, or dignified behavior. If the lower realm has unwholesomeness and defilement, one cannot be born in a higher realm. If one dies in the Form Realm and is born in a lower realm, one must die with one of the three minds: naturally acquired, defiled, resultant birth, or dignified behavior, because all higher realms are without unwholesomeness. If one dies in the Formless Realm and is born in a lower realm, one must die with one of the three minds: naturally acquired, defiled, or resultant birth, because there are no unwholesome minds or minds of dignified behavior there. If one dies in the Desire Realm and is born in the Desire Realm, one can die with any of the five minds. If one dies in the Form Realm and is born in the same realm, one dies with four minds, excluding the unwholesome mind. The meaning of whether or not there are resultant minds below the Third Dhyana is as judged above. Now, let us discuss the existence of them. If one dies in the Formless Realm and is born in the same realm, one must die with one of the three minds: naturally acquired, defiled, or resultant birth, because there are no unwholesome minds or minds of dignified behavior there. Question: Why cannot expedient wholesome minds, minds of learners and non-learners, or minds of skillful transformation lead to death? Because the mind is weak at the time of death, one cannot die with such a strong mind. Such is birth and death.
Next, distinguish the order of arising of the various minds. Among them, only the minds that arise in immediate succession are used to explain the order. The order is...
七。一同處法相生次第。謂同地法互相因起。二于上法修起次第。如依欲善起初禪等。三于下法防過次第。如依上地方便善心及穢污心起下地中生得善等。四于下法退轉次第。如依上善退生下結。五于上于下游觀次第。如九地中漏無漏善互相因起。六于上于下受生次第。如彼生得報心等死染污生等。七于下於上體用次第。如從凈禪起變化心。化心次第起凈禪等。今就此義以明諸心相生次第。先論方便。欲界地中方便善心。于自地中能生一切。除欲界中四禪化心。于上能生方便善心學無學心。修起次第。從欲界地聞思慧等。起初禪地方便善心。遊觀次第。從欲界中聞思慧等。起初二禪方便善心學無學心。次第正受。起初禪地方便善心學無學心。超越正受。起二禪地方便善心學無學心。聲聞超越禪不過一。故餘一切地相望例然。若論菩薩。於一切地。隨所有心。皆悉能起。何故不生上地生得。一切生得。皆隨身報。身在下地。則無上地生得善故。何故不生上地不善。一切上地無不善故。何故不生上地隱沒。上地隱沒。愛著自地。要先起彼方便善竟。然後生愛。愛自所得。是故不從下地方便經起上地穢污之心。何故不生上地報心。身在下地無上報故。何故不生上地穢污。身在欲界。雖起初禪眼耳等識。彼所生所生識。必依上
【現代漢語翻譯】 現代漢語譯本 七。一同處法相生次第：指相同層次的法相互作為因緣而生起。二、于上法修起次第：例如依靠欲界善法生起初禪等。三、于下法防過次第：例如依靠上地（指禪定層次較高的地方）的方便善心以及穢污心，在下地中生起生得善等。四、于下法退轉次第：例如依靠上地善法退轉而生起下地煩惱。五、于上于下游觀次第：例如在九地（指欲界、色界、無色界九個層次）中，有漏和無漏的善法互相作為因緣而生起。六、于上于下受生次第：例如那些生得的報心等，以及死亡時染污的生等。七、于下於上體用次第：例如從凈禪生起變化心，變化心次第生起凈禪等。現在就根據這個意義來闡明各種心念相生的次第。先討論方便（指引發某種狀態的手段或方法）。欲界地中的方便善心，在自身所處的層次中能夠生起一切（心念），除了欲界中的四禪化心。對於更高的層次，能夠生起方便善心、有學無學心。修起次第：從欲界地的聞思慧等，生起初禪地的方便善心。遊觀次第：從欲界中的聞思慧等，生起初禪二禪的方便善心、有學無學心。次第正受：生起初禪地的方便善心、有學無學心。超越正受：生起二禪地的方便善心、有學無學心。聲聞（指小乘修行者）超越禪定不能超過一個層次。所以其餘一切地相互比較也是這樣。如果討論菩薩，在一切地，隨其所有心，都能夠生起。為什麼不生起上地的生得（自然獲得的）？一切生得，都隨著身體的果報。身體在下地，就沒有上地的生得善。為什麼不生起上地的不善？一切上地都沒有不善。為什麼不生起上地的隱沒（指被煩惱覆蓋的狀態）？上地的隱沒，愛著自身所處的層次，要先發起那個方便善，然後產生愛。愛著自己所得到的。所以不從下地的方便，直接生起上地的穢污之心。為什麼不生起上地的報心？身體在下地，沒有上地的果報。為什麼不生起上地的穢污？身體在欲界，雖然生起初禪的眼耳等識，那些所生和所生的識，必定依靠上地。
【English Translation】 English version Seven. The order of arising of co-existing dharmas: This refers to dharmas in the same realm arising due to mutual causation. Two, the order of cultivating and arising higher dharmas: For example, relying on wholesome dharmas in the desire realm to give rise to the first Dhyana (Chán 定). Three, the order of preventing transgressions from lower dharmas: For example, relying on skillful wholesome mind and defiled mind in higher realms (referring to higher levels of meditative concentration), to give rise to naturally acquired wholesome qualities in lower realms. Four, the order of regressing from lower dharmas: For example, relying on wholesome dharmas in higher realms to regress and give rise to lower realm afflictions. Five, the order of contemplating higher and lower realms: For example, in the nine realms (referring to the nine levels of existence in desire, form, and formless realms), defiled and undefiled wholesome dharmas arise due to mutual causation. Six, the order of rebirth in higher and lower realms: For example, those naturally acquired resultant minds, and the defiled rebirths at the time of death. Seven, the order of substance and function between lower and higher realms: For example, from pure Dhyana arises transformation mind, and transformation mind sequentially arises pure Dhyana, and so on. Now, based on this meaning, we will explain the order of arising of various mind states. First, let's discuss 'upaya' (means or methods to induce a certain state). The 'upaya' wholesome mind in the desire realm can give rise to everything (mind states) within its own realm, except for the transformation mind of the four Dhyanas in the desire realm. Towards higher realms, it can give rise to 'upaya' wholesome mind, the mind of those in learning and those beyond learning (referring to stages of enlightenment). The order of cultivation and arising: From hearing, thinking, and wisdom in the desire realm, arises the 'upaya' wholesome mind of the first Dhyana realm. The order of contemplation and arising: From hearing, thinking, and wisdom in the desire realm, arises the 'upaya' wholesome mind, the mind of those in learning and those beyond learning of the first and second Dhyana realms. Sequential attainment: Giving rise to the 'upaya' wholesome mind, the mind of those in learning and those beyond learning of the first Dhyana realm. Transcending attainment: Giving rise to the 'upaya' wholesome mind, the mind of those in learning and those beyond learning of the second Dhyana realm. A 'Sravaka' (Śrāvakā, a disciple of the Buddha) transcending Dhyana cannot exceed one level. Therefore, the comparison between all other realms is similar. If we discuss 'Bodhisattvas' (Bodhisattva, a being who seeks enlightenment), in all realms, whatever mind they possess, they can all arise. Why doesn't the naturally acquired (innate) of the higher realms arise? All naturally acquired qualities follow the karmic retribution of the body. If the body is in a lower realm, there are no naturally acquired wholesome qualities of the higher realms. Why doesn't unwholesome of the higher realms arise? All higher realms have no unwholesome. Why doesn't the obscured (covered by afflictions) of the higher realms arise? The obscured of the higher realms is attached to its own realm, and must first initiate that 'upaya' wholesome, and then generate attachment. It is attached to what it has attained. Therefore, the defiled mind of the higher realms does not arise directly from the 'upaya' of the lower realms. Why doesn't the resultant mind of the higher realms arise? If the body is in a lower realm, there is no karmic retribution of the higher realms. Why doesn't the defiled of the higher realms arise? Although the body in the desire realm gives rise to the eye, ear, and other consciousnesses of the first Dhyana, those consciousnesses that are produced and produced from them must rely on the higher realms.
地眼耳等根。上地之根。必依上地凈禪而生。不依下地善心生故。何故不生上地工巧。一切上地無工巧故。何故不生上地化心。上地化心。是其上地凈禪果故。欲界如是。色界地中方便善心。于自地中。能生一切。除自地中上禪化心。于上地中。生方便善學無學心。于下欲界。生方便善心生得善心。不善穢污及變化心。遊觀次第。生方便善生得善心。欲界生得。是捷疾故。從上方便次第生之。餘一切地生得善心。皆不如是。退轉次第。生不善心及穢污心。起用次第。生下化心。何故不生欲界地中報生威儀工巧之心。彼微劣故。不從上善次第生之同界之中。望于下地。得生五心。遊觀次第。生下方便學無學心。退轉次第。生下穢污。起用次第。生下化心。色界如是。無色界中方便善心。于自地中。能生一切。望上不定。空處識處。能生上地方便善心學無學心。無所有處。望上唯生方便善心。非想地中。無無漏故。不生學心及無學心。非想望上更無所生。望于下地得生四心。遊觀次第。生下方便學無學心。退轉次第。生下隱沒四空定心。不起化故。不生化心。方便如是。次辨生得。欲界地中。生得善心。于自地中。能生一切。除變化心。于上地中。唯生穢污。謂欲界中生得命終上一切地染污生故。何故不生上地方便學無學
【現代漢語翻譯】 現代漢語譯本 眼、耳等根，以及上界（指色界和無色界）的根，必定依賴上界的清凈禪定而生，不會依賴地獄的善心而生。為什麼不會生出上界的工巧之心呢？因為一切上界都沒有工巧之事。為什麼不會生出上界的化心（變化之能力）呢？因為上界的化心是其上界清凈禪定的果報。欲界的情況是這樣。欲界地中的方便善心，在自身所處的欲界中，能夠生出一切心，除了自身所處的欲界中的上禪化心。在上界中，能夠生出方便善心、有學之心和無學之心。在下方的欲界中，能夠生出方便善心和生得善心，以及不善心、穢污心和變化之心。以遊觀次第（從上往下觀察）的方式，能夠生出方便善心和生得善心。欲界的生得善心，因為其生起迅速，所以從上方的方便善心次第生起。其餘一切地的生得善心，都不是這樣。以退轉次第（從高到低退轉）的方式，能夠生出不善心和穢污心。以起用次第（開始作用）的方式，能夠生出下方的化心。為什麼不能生出欲界地中的報生威儀之心和工巧之心呢？因為它們非常微弱，所以不能從上方的善心次第生起。在同一界中，相對於下地，能夠生出五種心。以遊觀次第的方式，能夠生出下方的方便善心、有學之心和無學之心。以退轉次第的方式，能夠生出下方的穢污心。以起用次第的方式，能夠生出下方的化心。 像這樣，無色界中的方便善心，在自身所處的無色界中，能夠生出一切心。對於上方的不定地（指空無邊處和識無邊處），能夠生出上方的方便善心、有學之心和無學之心。對於無所有處，向上只能生出方便善心。因為非想非非想處沒有無漏法，所以不能生出有學之心和無學之心。非想非非想處向上不再能生出任何心。對於下方的地界，能夠生出四種心。以遊觀次第的方式，能夠生出下方的方便善心、有學之心和無學之心。以退轉次第的方式，能夠生出下方的隱沒四空定之心。因為不起變化，所以不能生出化心。方便善心的情況是這樣。接下來辨別生得善心。欲界地中的生得善心，在自身所處的欲界中，能夠生出一切心，除了變化之心。在上界中，只能生出穢污心。這是因為在欲界中生得的眾生，命終之後，在上界的一切地中，都是以染污心而生。為什麼不能生出上方的方便善心、有學之心和無學之心呢？
【English Translation】 English version The roots of the eye, ear, etc., and the roots of the higher realms (referring to the Form Realm and Formless Realm), must arise based on the pure meditation of the higher realms and will not arise based on the wholesome mind of the lower realms. Why doesn't the skillful mind of the higher realms arise? Because there is no skillfulness in all the higher realms. Why doesn't the transformation mind (ability to transform) of the higher realms arise? Because the transformation mind of the higher realms is the result of the pure meditation of that higher realm. The situation in the Desire Realm is like this. The expedient wholesome mind in the Desire Realm can generate all minds within its own Desire Realm, except for the higher meditative transformation mind within its own Desire Realm. In the higher realms, it can generate expedient wholesome minds, minds of learners, and minds of non-learners. In the lower Desire Realm, it can generate expedient wholesome minds and naturally acquired wholesome minds, as well as unwholesome minds, defiled minds, and transformation minds. In the order of observation (observing from above downwards), it can generate expedient wholesome minds and naturally acquired wholesome minds. The naturally acquired wholesome minds of the Desire Realm arise quickly, so they arise sequentially from the expedient wholesome minds above. The naturally acquired wholesome minds of all other realms are not like this. In the order of regression (regressing from high to low), it can generate unwholesome minds and defiled minds. In the order of activation (beginning to function), it can generate the transformation minds of the lower realms. Why can't it generate the minds of ceremonial conduct and skillfulness that arise from retribution in the Desire Realm? Because they are very weak, they cannot arise sequentially from the wholesome minds above. Within the same realm, relative to the lower realms, it can generate five types of minds. In the order of observation, it can generate the expedient wholesome minds, minds of learners, and minds of non-learners of the lower realms. In the order of regression, it can generate the defiled minds of the lower realms. In the order of activation, it can generate the transformation minds of the lower realms. Like this, the expedient wholesome mind in the Formless Realm can generate all minds within its own Formless Realm. For the indefinite realms above (referring to the Realm of Boundless Space and the Realm of Boundless Consciousness), it can generate the expedient wholesome minds, minds of learners, and minds of non-learners of the higher realms. For the Realm of Nothingness, it can only generate expedient wholesome minds upwards. Because the Realm of Neither Perception nor Non-Perception does not have undefiled dharmas, it cannot generate the minds of learners and minds of non-learners. The Realm of Neither Perception nor Non-Perception can no longer generate any minds upwards. For the lower realms, it can generate four types of minds. In the order of observation, it can generate the expedient wholesome minds, minds of learners, and minds of non-learners of the lower realms. In the order of regression, it can generate the minds of the four formless absorptions that are obscured in the lower realms. Because it does not initiate transformation, it cannot generate transformation minds. The situation of expedient wholesome minds is like this. Next, distinguish the naturally acquired wholesome minds. The naturally acquired wholesome minds in the Desire Realm can generate all minds within its own Desire Realm, except for transformation minds. In the higher realms, it can only generate defiled minds. This is because beings who are naturally acquired in the Desire Realm, after death, are born in all the realms above with defiled minds. Why can't it generate the expedient wholesome minds, minds of learners, and minds of non-learners of the higher realms?
心。非方便故。何故不生上地生得報生威儀。界地別故。何故不生上地化心。以變化心上禪果故。色界生得。于自地中。生方便善生得穢污報生威儀。除變化心學無學心。于上地中。唯生穢污。于下地中。得生不善及穢污心。無色生得。于自地中。生方便善生得善心穢污報生。于上地中。得生穢污。于下地中。得生不善及穢污心。次明不善。得不善心。于欲界中。能生一切。除變化心。于上不生。次明穢污。欲界穢污與不善同。色界穢污。于自地中。生方便善生得穢污報生威儀。除變化心學無學心。于上不生。于下欲界。生方便善生得不善及穢污心。為依下善防自地退故。起欲界方便善心生得善心。于上命終。下染受生。故起欲界不善穢污。同界望下生方便善及穢污心。問曰。何故色界穢污。得生欲界生得善心。同界下地不起生得。釋言。欲界生得善心強。利捷疾。能防上退。是故起之。上界生得。軟鈍不利。不能防上。所以不起。無色穢污。于自地中。生方便善生得穢污及報生心。于上不生。于下欲界。生不善心及穢污心。謂彼命終欲界生故。于下色界。生方便善及穢污心。為防上退。起下方便。上死下生故起染心。同界望下如望色界。有人說言。同界望下。但起生得及穢污心。論無此言。人之謬語。次辨報心。欲
【現代漢語翻譯】 現代漢語譯本 心。因為不是方便心。為什麼不能生於上地？因為生得報生威儀心。界地有差別的原因。為什麼不能生於上地的變化心？因為變化心是上禪的果報。生得心。在自己的地界中。能生方便善心、生得的染污心、報生心、威儀心。除了變化心、有學無學心。在上地中。只能生染污心。在下地中。能生不善心和染污心。無色界的生得心。在自己的地界中。能生方便善心、生得的善心、染污心、報生心。在上地中。能生染污心。在下地中。能生不善心和染污心。接下來闡明不善心。得到不善心。在欲界中。能生一切心。除了變化心。在上界不能生。接下來闡明染污心。欲界的染污心與不善心相同。染污心。在自己的地界中。能生方便善心、生得的染污心、報生心、威儀心。除了變化心、有學無學心。在上界不能生。在下方的欲界。能生方便善心、生得的不善心和染污心。爲了依靠下方的善心來防止自己地界的退失。生起欲界的方便善心和生得的善心。在上界命終。在地獄染污受生。所以生起欲界的不善心和染污心。同界看待地獄能生方便善心和染污心。問道。為什麼染污心。能生欲界的生得善心。同界下地卻不能生起生得心。解釋說。欲界的生得善心強盛、敏捷迅速。能夠防止上界的退失。所以生起它。上界的生得心。軟弱遲鈍不利。不能防止上界的退失。所以不生起。無色界的染污心。在自己的地界中。能生方便善心、生得的染污心和報生心。在上界不能生。在下方的欲界。能生不善心和染污心。因為他在那裡命終后在欲界出生。在下方。生起方便善心和染污心。爲了防止上界的退失。生起下方的方便心。在上界死亡在地獄出生所以生起染污心。同界看待地獄如同看待**。有人說。同界看待地獄。只能生起生得心和染污心。論中沒有這種說法。是人的謬誤之語。接下來辨別報心。欲界
【English Translation】 English version Mind. Because it is not a skillful means (upaya) mind. Why is it not born in the higher realms? Because of the arising of resultant (vipaka) mind and the mind of deportment (irya). Because of the difference in realms. Why is it not born as the transformation mind (nirmana-citta) in the higher realms? Because the transformation mind is the result of the higher dhyanas. Arising by birth (upapattilabdhacitta). In its own realm, it can give rise to skillful means (upaya-kusala) mind, defiled (klista) mind arising by birth, resultant mind, and the mind of deportment. Except for the transformation mind, the minds of those in training (saiksa) and those beyond training (asiksa). In the higher realms, it only gives rise to defiled mind. In the lower realms, it can give rise to unwholesome (akusala) and defiled minds. The mind arising by birth in the formless realm (arupa). In its own realm, it can give rise to skillful means mind, wholesome (kusala) mind arising by birth, defiled mind, and resultant mind. In the higher realms, it can give rise to defiled mind. In the lower realms, it can give rise to unwholesome and defiled minds. Next, explaining unwholesome mind. Obtaining unwholesome mind. In the desire realm (kama-dhatu), it can give rise to all minds, except for the transformation mind. It does not arise in the higher realms. Next, explaining defiled mind. Defiled mind in the desire realm is the same as unwholesome mind. Defiled mind. In its own realm, it can give rise to skillful means mind, defiled mind arising by birth, resultant mind, and the mind of deportment. Except for the transformation mind, the minds of those in training and those beyond training. It does not arise in the higher realms. In the lower desire realm, it can give rise to skillful means mind, unwholesome and defiled minds arising by birth. In order to rely on the lower wholesome mind to prevent regression from one's own realm, one arises the skillful means wholesome mind and the wholesome mind arising by birth of the desire realm. Dying in the higher realm, one is born in the lower realm due to defilement. Therefore, one arises the unwholesome and defiled minds of the desire realm. Looking down from the same realm, one can give rise to skillful means and defiled minds. Question: Why can defiled mind give rise to the wholesome mind arising by birth in the desire realm, while the lower realm in the same realm cannot give rise to the mind arising by birth? Explanation: The wholesome mind arising by birth in the desire realm is strong, sharp, and quick. It can prevent regression from the higher realm. Therefore, it arises. The mind arising by birth in the higher realms is soft, dull, and not sharp. It cannot prevent regression from the higher realm, so it does not arise. Defiled mind in the formless realm. In its own realm, it can give rise to skillful means mind, defiled mind arising by birth, and resultant mind. It does not arise in the higher realms. In the lower desire realm, it can give rise to unwholesome and defiled minds. Because one dies there and is born in the desire realm. In the lower realm, one gives rise to skillful means and defiled minds. In order to prevent regression from the higher realm, one arises the lower skillful means mind. Dying in the higher realm and being born in the lower realm, one arises defiled mind. Looking down from the same realm is like looking at **. Some say that looking down from the same realm, one can only give rise to the mind arising by birth and defiled mind. The treatise does not say this. It is a person's mistaken words. Next, distinguishing resultant mind. Desire realm
界報心。于自地中。除方便善及變化心。生餘一切。以微劣故。不生方便。非凈禪故。不生化心。于上地中。但生穢污。謂彼命終上地生故。色界報心。于自地中。能起生得穢污報生及威儀心。于上地中。但生穢污。于下能生不善穢污。謂彼命終下地生故。無色報心。于自地中。能起生得穢污報生。于上生染。于下但生不善穢污。問曰。不善尚能次第生方便善。報心云何不能如是。論自釋言。報心羸劣故不生善。不善與善境界不異。以見過故。不善心后能生善心。又復不善是強盛心。故能生善。問曰。若言報心羸劣不生善者。方便善心何故生彼。論自釋言。善心息時。舍勤方便。故得生羸劣報心。次辨威儀。欲界威儀。同欲界報。色界威儀。同色界報。次辨工巧。與欲界中報威儀同。問曰。威儀及工巧心。何故不生方便善心。論言。此二自樂所作。是故不生方便善心。何故不起學無學心。非方便故。何故不起變化之心。非凈禪故。次辨化心。欲界化心。于自地中。唯生化心。于上地中。唯生方便。謂從化心入根本禪。色界化心。于自地中。唯生化心及方便善。同類相起。故生化心。從用歸本。故生方便。于上唯生方便善心。謂二禪化還入二禪。乃至四禪類亦同然。于下不生。次辨學心。色界學心。于自地中。生方便善
【現代漢語翻譯】 現代漢語譯本 界報心（指果報心，即由業力所感生的心識）。于自地中（在自身所處的層次中）。除了方便善心（指爲了達到某種目的而產生的善心）以及變化心（指由禪定力所產生的變化之心）之外，能生起其餘一切心識。因為果報心微弱低劣，所以不能生起方便善心。又因為果報心並非清凈的禪定，所以不能生起變化心。在上地中（在更高的層次中），果報心只能生起染污心，這是因為眾生死後會向上界投生。果報心在自身所處的層次中，能夠生起生得的染污果報心，以及威儀心（指日常行為中的心識活動）。在上地中，果報心只能生起染污心。在下地中，果報心能夠生起不善的染污心，這是因為眾生死後會向下界投生。無色界的果報心，在自身所處的層次中，能夠生起生得的染污果報心。在上界中，能夠生起染污心。在地獄中，只能生起不善的染污心。 有人問：『不善心尚且能夠次第生起方便善心，果報心為什麼不能這樣呢？』論中自己解釋說：『果報心羸弱低劣，所以不能生起善心。不善心與善心的境界沒有差別，因為已經見過（善的境界）的緣故，不善心之後能夠生起善心。而且不善心是強盛的心，所以能夠生起善心。』有人問：『如果說果報心羸弱低劣，不能生起善心，那麼方便善心為什麼能夠生起果報心呢？』論中自己解釋說：『善心止息的時候，捨棄了勤奮的方便，所以才能夠生起羸弱低劣的果報心。』 接下來辨析威儀心。欲界的威儀心，與欲界的果報心相同。色界的威儀心，與色界的果報心相同。接下來辨析工巧心（指與工藝技巧相關的心識活動）。工巧心在欲界中，與欲界的果報心和威儀心相同。有人問：『威儀心和工巧心，為什麼不能生起方便善心呢？』論中說：『這兩種心都是爲了自身的快樂而產生的行為，所以不能生起方便善心。』為什麼不能生起有學心（指修行過程中的心）和無學心（指修行圓滿的心）呢？因為不是方便的緣故。為什麼不能生起變化心呢？因為不是清凈禪定的緣故。 接下來辨析變化心。欲界的變化心，在自身所處的層次中，只能生起變化心。在上地中，只能生起方便心，這是指從變化心進入根本禪定。色界的變化心，在自身所處的層次中，只能生起變化心和方便善心。同類的心識會相互生起，所以能生起變化心。從作用迴歸到根本，所以能生起方便心。在上界中，只能生起方便善心，這是指二禪的變化心迴歸到二禪，乃至四禪的情況也是如此。在地獄中，變化心不能生起任何心識。 接下來辨析有學心。有學心在自身所處的層次中，能夠生起方便善心。
【English Translation】 English version The mind of retribution (jie bao xin) (karmic result mind, the consciousness generated by karmic forces). Within its own realm (yu zi di zhong) (level of existence), it generates all other minds except for the mind of skillful means (fang bian shan xin) (expedient wholesome mind, a virtuous mind arising from a specific intention) and the mind of transformation (bian hua xin) (transformation mind, a mind capable of creating illusions through meditative power). Because it is weak and inferior, it does not generate the mind of skillful means. Because it is not pure meditation, it does not generate the mind of transformation. In higher realms (yu shang di zhong), it only generates defiled minds, because beings are reborn in higher realms after death. The mind of retribution, within its own realm, can generate the innate defiled mind of retribution, as well as the mind of deportment (wei yi xin) (mind of proper conduct, the mental activity involved in everyday behavior). In higher realms, it only generates defiled minds. In lower realms, it can generate unwholesome defiled minds, because beings are reborn in lower realms after death. The mind of retribution in the formless realm, within its own realm, can generate the innate defiled mind of retribution. In higher realms, it generates defilement. In lower realms, it only generates unwholesome defiled minds. Someone asks: 'Unwholesome minds can sequentially generate the mind of skillful means, so why can't the mind of retribution do the same?' The treatise itself explains: 'The mind of retribution is weak and inferior, so it cannot generate wholesome minds. Unwholesome minds and wholesome minds do not differ in their objects, because one has already seen (the wholesome realm), so an unwholesome mind can generate a wholesome mind afterward. Moreover, an unwholesome mind is a strong mind, so it can generate a wholesome mind.' Someone asks: 'If you say that the mind of retribution is weak and inferior and cannot generate wholesome minds, then why can the mind of skillful means generate the mind of retribution?' The treatise itself explains: 'When the wholesome mind ceases, it abandons diligent skillful means, so it can generate the weak and inferior mind of retribution.' Next, we analyze the mind of deportment. The mind of deportment in the desire realm is the same as the mind of retribution in the desire realm. The mind of deportment in the form realm is the same as the mind of retribution in the form realm. Next, we analyze the mind of craftsmanship (gong qiao xin) (mind of skill, the mental activity related to crafts and skills). The mind of craftsmanship in the desire realm is the same as the mind of retribution and the mind of deportment in the desire realm. Someone asks: 'Why can't the mind of deportment and the mind of craftsmanship generate the mind of skillful means?' The treatise says: 'These two minds are actions done for one's own pleasure, so they cannot generate the mind of skillful means.' Why can't they generate the mind of a learner (you xue xin) (mind of someone on the path of learning) and the mind of one beyond learning (wu xue xin) (mind of someone who has completed their learning)? Because they are not skillful means. Why can't they generate the mind of transformation? Because they are not pure meditation. Next, we analyze the mind of transformation. The mind of transformation in the desire realm, within its own realm, only generates the mind of transformation. In higher realms, it only generates the mind of skillful means, which refers to entering fundamental meditation from the mind of transformation. The mind of transformation in the form realm, within its own realm, only generates the mind of transformation and the mind of skillful means. Minds of the same type arise together, so it can generate the mind of transformation. Returning from function to the root, so it can generate the mind of skillful means. In higher realms, it only generates the mind of skillful means, which refers to the transformation mind of the second dhyana returning to the second dhyana, and the same is true for the fourth dhyana. In lower realms, the mind of transformation does not generate any minds. Next, we analyze the mind of a learner. The mind of a learner, within its own realm, can generate the mind of skillful means.
學無學心。于上唯生方便善心及與學心。以何義故不生無學。上地無學。必依上地凈禪起故。于下欲界。生方便善生得善心。同界望下。生方便善及與學心。以何義故不起生得。如彼雜心子註釋言。欲界生得。強而捷利故。從學心次第生之。上界生得。弱而不利。故學心后。不得生之。以何義故不生無學。下地無學。必依下地凈禪生故。無色學心。與色界同。除望欲界。去欲界色遠。不生彼故。次辨無學。色界無學。于自地中。生方便善及無學心。以何義故不生學心。得無學時。舍學心故。退無學時煩惱心退。非學心退故。無學心不生學心。于上地中。生方便善及無學心。謂阿羅漢遊戲諸地。或從無漏起有漏心。或從有漏起無漏故。于下欲界。生方便善及生得善。亦以欲界生得強利故。得生之。同界下地。生方便善及無學心。上界生得。不強利故。所以不生。無色無學。于自地中。亦生方便及無學心。于上于下。類亦同然。次第如是。就所作中。分取六塵生識之義。以為緣緣。分取六根生識之義。及餘一切萬法不障。為增上緣。體相如是。此二門竟。
次就諸法辨定其緣。若生心法。具籍四緣。心法必有相應共有。如是等事。即是因緣。心籍前生。是次第緣。心籍塵生。是其緣緣。心依根起。是增上緣。若依毗
【現代漢語翻譯】 現代漢語譯本： 『學無學心』（既非有學也非無學之心）。在上地（指色界和無色界）唯生『方便善心』（指爲了獲得更高層次禪定而產生的善心）以及『學心』（指正在修學的聖者之心）。因為什麼原因不生『無學』（指已經達到阿羅漢果位，無需再修學之心）呢？因為上地的『無學』，必定依賴上地的『凈禪』（指清凈的禪定）而生起。 在下地欲界，生『方便善』和『生得善心』（指自然而然產生的善心）。同界（指欲界）望下（指更低的層次，例如地獄、餓鬼、畜生道），生『方便善』以及『學心』。因為什麼原因不生『生得』（指自然而然產生的善心）呢？如同《雜心論》的註釋所說，欲界的『生得』，強大而敏捷，所以從『學心』次第生起。上界的『生得』，微弱而不敏銳，所以『學心』之後，不得生起。因為什麼原因不生『無學』呢？因為下地的『無學』，必定依賴下地的『凈禪』而生起。 無色界的『學心』，與此相同。除了望向欲界，因為遠離欲界色塵，所以不生起。接下來辨別『無學』。『無學』，在自己的地界中，生『方便善』以及『無學心』。因為什麼原因不生『學心』呢？因為得到『無學』的時候，捨棄了『學心』。退失『無學』的時候，是煩惱心退失，而不是『學心』退失，所以『無學心』不生『學心』。 在上地中，生『方便善』以及『無學心』。這是指阿羅漢在各個地界中游歷，或者從無漏心（指沒有煩惱的心）生起有漏心（指有煩惱的心），或者從有漏心生起無漏心。在下地欲界，生『方便善』以及『生得善』，也是因為欲界的『生得』強大而敏捷，所以能夠生起。同界下地，生『方便善』以及『無學心』。上界的『生得』，不強大不敏捷，所以不生起。無色界的『無學』，在自己的地界中，也生『方便』以及『無學心』。對於上地和下地，情況也相同。次第就是這樣。 就所作中，分取六塵（色、聲、香、味、觸、法）生識（眼識、耳識、鼻識、舌識、身識、意識）的意義，作為『緣緣』（指間接的條件）。分取六根（眼、耳、鼻、舌、身、意）生識的意義，以及其餘一切萬法不障礙，作為『增上緣』（指輔助的條件）。體相就是這樣。這兩個門已經講完。 接下來就諸法辨別其緣。如果生起心法，具備四種緣。心法必定有相應、共有，像這樣的事情，就是『因緣』（指直接的原因）。心依賴前一生，是『次第緣』（指連續的條件）。心依賴塵而生，是『緣緣』。心依靠根而起，是『增上緣』。如果依據毗曇...
【English Translation】 English version: 『Neither learning nor non-learning mind』 (neither a mind of learning nor a mind of non-learning). In the higher realms (referring to the Form Realm and Formless Realm), only 『expedient wholesome mind』 (referring to the wholesome mind generated to attain higher levels of meditative absorption) and 『learning mind』 (referring to the mind of a saint who is still learning) arise. For what reason does 『non-learning』 (referring to the mind of an Arhat who has attained the fruit of Arhatship and no longer needs to learn) not arise? Because the 『non-learning』 of the higher realms necessarily relies on the 『pure dhyana』 (referring to pure meditative absorption) of the higher realms to arise. In the lower Desire Realm, 『expedient wholesome』 and 『innately wholesome mind』 (referring to the wholesome mind that arises naturally) arise. In the same realm (referring to the Desire Realm) looking down (referring to lower realms such as hells, hungry ghosts, and animals), 『expedient wholesome』 and 『learning mind』 arise. For what reason does 『innately』 (referring to the wholesome mind that arises naturally) not arise? As the commentary of Zaxinlun says, the 『innately』 of the Desire Realm is strong and swift, so it arises sequentially from the 『learning mind』. The 『innately』 of the higher realms is weak and not swift, so it cannot arise after the 『learning mind』. For what reason does 『non-learning』 not arise? Because the 『non-learning』 of the lower realms necessarily relies on the 『pure dhyana』 of the lower realms to arise. The 『learning mind』 of the Formless Realm is the same as this. Except when looking towards the Desire Realm, because it is far from the defilement of the Desire Realm, it does not arise. Next, distinguish 『non-learning』. 『Non-learning』, in its own realm, generates 『expedient wholesome』 and 『non-learning mind』. For what reason does 『learning mind』 not arise? Because when 『non-learning』 is attained, the 『learning mind』 is abandoned. When 『non-learning』 is lost, it is the mind of afflictions that is lost, not the 『learning mind』 that is lost, so 『non-learning mind』 does not generate 『learning mind』. In the higher realms, 『expedient wholesome』 and 『non-learning mind』 arise. This refers to Arhats traveling in various realms, or generating a mind with outflows (referring to a mind with afflictions) from a mind without outflows (referring to a mind without afflictions), or generating a mind without outflows from a mind with outflows. In the lower Desire Realm, 『expedient wholesome』 and 『innately wholesome』 arise, also because the 『innately』 of the Desire Realm is strong and swift, so it can arise. In the same realm and lower realms, 『expedient wholesome』 and 『non-learning mind』 arise. The 『innately』 of the higher realms is not strong or swift, so it does not arise. The 『non-learning』 of the Formless Realm, in its own realm, also generates 『expedient』 and 『non-learning mind』. The situation is the same for the higher and lower realms. The sequence is like this. Regarding what is done, taking the meaning of the six dusts (form, sound, smell, taste, touch, dharma) generating consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) as 『object-condition』 (指間接的條件，referring to indirect conditions). Taking the meaning of the six roots (eye, ear, nose, tongue, body, mind) generating consciousness, and all other dharmas not obstructing, as 『dominant condition』 (指輔助的條件，referring to auxiliary conditions). The substance and characteristics are like this. These two doors have been explained. Next, regarding all dharmas, distinguish their conditions. If a mind-dharma arises, it possesses four conditions. A mind-dharma must have correspondence and sharing, things like this are 『causal condition』 (指直接的原因，referring to direct causes). The mind relies on the previous life, this is 『successive condition』 (指連續的條件，referring to continuous conditions). The mind relies on dust to arise, this is 『object-condition』. The mind relies on the root to arise, this is 『dominant condition』. If according to Vibhasa...
曇。無想正受滅盡正受。從三緣生。彼宗宣說。無想滅盡。是有為法。同時共有生住滅等。互相扶助。是其因緣。籍前心起。是次第緣。萬法不障。是增上緣。以非心法故。無緣緣。自餘一切非心之法。悉二緣生。所謂因緣及增上緣。所有自分共有法等。是其因緣。萬法不障。是增上緣。不籍前心開導生故。無次第緣。以非心法不能緣境故。無緣緣。故雜心云。心及諸心法。是從四緣生。二正受從三。謂余說於二。若依地持。唯心心法。從四緣生。自餘一切非心之法。但二緣生。皆無次第緣緣之義。故彼論云。次第緣緣。是心心數法。籍前開導故有次第。籍彼六塵緣攝受生故有緣緣。大智論中。亦同此釋。故彼文言。心心數法相續無間。名次第緣。心心數法。緣塵生故。名為緣緣。準驗斯文。次第緣緣。局生心法。不生非心。有人釋言。非心之法。亦籍緣緣。經論無文。直是人語。此言謬浪。無宜輒受。此三門竟。
次約大小辨其同異。同異之相。如大智論說。所言同者。四緣名義。與毗曇同。所言異者。小乘法中。隨相執言。菩薩了知猶如幻化如水中月。但無定性不無幻相。故彼文言。如水中月雖可眼見不可手捉。聖人破者。破可捉月。不破可見。四緣亦爾。相有體無。不可定取。故異二乘。四緣名義。略辨
【現代漢語翻譯】 現代漢語譯本 曇無德宗（Dharmaguptaka）：關於無想定（Asaññāsamāpatti）和滅盡定（Nirodhasamāpatti），他們宗派宣稱，無想和滅盡是有為法（saṃskṛta），同時具有生、住、滅等（utpāda-sthiti-bhaṅga），互相扶助，這是它們的因緣（hetupratyaya）。依靠前一剎那的心生起，這是次第緣（samanantarapratyaya）。萬法不障礙它們，這是增上緣（adhipatipratyaya）。因為它們不是心法（citta-dharma），所以沒有緣緣（ārammaṇapratyaya）。 其餘一切非心之法，都由二緣而生。所謂的因緣和增上緣。所有自身所擁有的和共同擁有的法等，是它們的因緣。萬法不障礙它們，這是增上緣。因為它們不依靠前一剎那的心來引導生起，所以沒有次第緣。因為非心法不能緣取境界，所以沒有緣緣。所以《雜心論》（Abhidharmahṛdaya）說：『心及諸心法，是從四緣而生。二種正受（無想定和滅盡定）從三緣而生。』這是其他宗派的說法，認為其餘的法從二緣而生。如果依據《瑜伽師地論·攝事品》（Yogācārabhūmi-śāstra, Vastusaṃgrahaṇī），只有心和心法是從四緣而生，其餘一切非心之法，都只從二緣而生。都沒有次第緣和緣緣的意義。所以該論說：『次第緣和緣緣，是心和心所法（citta-caitta），依靠前一剎那的引導，所以有次第。依靠六塵（ṣaḍviṣaya）的緣攝受而生，所以有緣緣。』《大智度論》（Mahāprajñāpāramitāśāstra）中，也同樣如此解釋。所以該論說：『心和心所法相續不斷，名為次第緣。心和心所法，緣取塵境而生，名為緣緣。』根據這些文句來驗證，次第緣和緣緣，只生起心法，不生起非心法。有人解釋說，非心之法，也依靠緣緣。但經論中沒有這樣的說法，這只是個人的說法。這種說法是錯誤的，不應該輕易接受。以上是關於三門的討論。 接下來，從大小乘的角度來辨別它們的同異。同異的相狀，如《大智度論》所說。所說的相同之處在於，四緣的名稱和意義，與毗曇宗相同。所說的不同之處在於，小乘法中，隨順事相而執著。菩薩了知一切法猶如幻化，如水中的月亮，雖然沒有固定的自性，但並非沒有幻相。所以該論說：『如水中的月亮雖然可以用眼睛看到，卻不能用手抓住。』聖人所破斥的，是可抓住的月亮，而不是可見的月亮。四緣也是如此，事相有，本體無，不可執著地去取。所以與二乘不同。以上是關於四緣的名稱和意義的簡略辨析。
【English Translation】 English version The Dharmaguptakas: Regarding the Asaññāsamāpatti (non-perception attainment) and Nirodhasamāpatti (cessation attainment), their school proclaims that non-perception and cessation are conditioned phenomena (saṃskṛta), simultaneously possessing arising, abiding, and ceasing (utpāda-sthiti-bhaṅga), mutually supporting each other, which are their causal conditions (hetupratyaya). Relying on the arising of the previous moment's mind, this is the immediate condition (samanantarapratyaya). All dharmas not obstructing them, this is the dominant condition (adhipatipratyaya). Because they are not mental dharmas (citta-dharma), they do not have object-condition (ārammaṇapratyaya). All other non-mental dharmas arise from two conditions. The so-called causal condition and dominant condition. All self-owned and commonly-owned dharmas, etc., are their causal conditions. All dharmas not obstructing them, this is the dominant condition. Because they do not rely on the previous moment's mind to guide their arising, they do not have immediate condition. Because non-mental dharmas cannot cognize objects, they do not have object-condition. Therefore, the Abhidharmahṛdaya says: 'Mind and mental dharmas arise from four conditions. The two attainments (non-perception and cessation) arise from three conditions.' This is the view of other schools, which hold that the remaining dharmas arise from two conditions. According to the Yogācārabhūmi-śāstra, Vastusaṃgrahaṇī, only mind and mental dharmas arise from four conditions, while all other non-mental dharmas arise from only two conditions. They all lack the meaning of immediate condition and object-condition. Therefore, that treatise says: 'Immediate condition and object-condition are for mind and mental factors (citta-caitta), relying on the guidance of the previous moment, thus having immediacy. Relying on the reception and arising of the six sense objects (ṣaḍviṣaya), thus having object-condition.' The Mahāprajñāpāramitāśāstra also explains it in the same way. Therefore, that treatise says: 'The continuous and uninterrupted succession of mind and mental factors is called immediate condition. Mind and mental factors arise by cognizing sense objects, and are called object-condition.' Based on these statements, immediate condition and object-condition only arise for mental dharmas, not for non-mental dharmas. Some explain that non-mental dharmas also rely on object-condition. However, there is no such statement in the sutras and treatises; this is merely a personal view. This statement is erroneous and should not be readily accepted. The above is the discussion on the three doors. Next, from the perspective of the Greater and Lesser Vehicles, we distinguish their similarities and differences. The aspects of similarities and differences are as described in the Mahāprajñāpāramitāśāstra. The similarities are that the names and meanings of the four conditions are the same as those of the Vaibhāṣikas. The differences are that in the Lesser Vehicle, they cling to the characteristics of phenomena. Bodhisattvas understand all dharmas to be like illusions, like the moon in water, although they do not have a fixed self-nature, they are not without illusory appearances. Therefore, that treatise says: 'Like the moon in water, although it can be seen with the eyes, it cannot be grasped with the hand.' What the sages refute is the moon that can be grasped, not the moon that can be seen. The four conditions are also like this; the characteristics exist, but the substance does not, and they cannot be grasped and taken hold of. Therefore, it differs from the Two Vehicles. The above is a brief analysis of the names and meanings of the four conditions.
如是。
五果義十門分別(列名辨相一 對六因分別二 對十因分別三 對四緣分別四 對漏無漏分別五 三性分別六 三世分別七 諸地分別八 學等分別九 斷法分別十)
第一門中。列名辨相。五果之義。出地持論。毗曇論中。亦廣分別。酬因曰果。果別不同。一門說五。五名是何。一是報果。二是依果。三士夫果。毗曇論中。名功用果。四增上果。五解脫果。言報果者。善惡等業。得苦樂報。名報果。言依果者。依善生善。從惡生惡。如是一切同類之法。后依前生。故名依果。士夫果者。如地持說。卜佔印算宰官理務。如是一切。各有果生。名士夫果。士夫是人。士夫所作。名士夫果。功用果者。如毗曇說。功力所得。名功用果。兩言雖異。其義不殊。增上果者。如地持說。二十二根。名為增上。各有果生。名增上果。如眼生識。如是一切。若依毗曇。一法生時。過去現在一切萬法。於此不障。皆名增上。生法望彼名增上果。此則通矣。不唯止在二十二根。解脫果者。依如毗曇。無漏聖道及與等智。滅諸煩惱。名解脫果。若依地持。無漏聖道。永斷煩惱。名解脫果。世俗等智。滅諸煩惱。彼不究竟。非解脫果(此一門竟)。
次對六因分別五果。言六因者。謂所作因。自分因。相應因。共
【現代漢語翻譯】 如是。
五果義十門分別（列名辨相一，對六因分別二，對十因分別三，對四緣分別四，對漏無漏分別五，三性分別六，三世分別七，諸地分別八，學等分別九，斷法分別十）
第一門中，列名辨相。五果之義，出自《地持論》。《毗曇論》中，亦廣為分別。酬因曰果，果別不同。一門說五，五名是何？一是報果（因果報應的結果），二是依果（同類相依的結果），三是士夫果（由人的行為產生的結果，《毗曇論》中稱為功用果），四是增上果（增上緣所產生的結果），五是解脫果（通過修行獲得解脫的結果）。
言報果者，善惡等業，得苦樂報，名報果。言依果者，依善生善，從惡生惡，如是一切同類之法，后依前生，故名依果。士夫果者，如《地持論》說，卜佔印算、宰官理務，如是一切，各有果生，名士夫果。士夫是人，士夫所作，名士夫果。功用果者，如《毗曇論》說，功力所得，名功用果。兩言雖異，其義不殊。增上果者，如《地持論》說，二十二根（眼根、耳根等），名為增上，各有果生，名增上果。如眼生識，如是一切。若依《毗曇論》，一法生時，過去現在一切萬法，於此不障，皆名增上。生法望彼名增上果。此則通矣，不唯止在二十二根。解脫果者，依如《毗曇論》，無漏聖道及與等智，滅諸煩惱，名解脫果。若依《地持論》，無漏聖道，永斷煩惱，名解脫果。世俗等智，滅諸煩惱，彼不究竟，非解脫果（此一門竟）。
次對六因分別五果。言六因者，謂所作因，自分因，相應因，共
【English Translation】 Thus it is.
The meaning of the Five Fruits, distinguished by ten aspects (1. Listing names and distinguishing characteristics, 2. Distinguishing in relation to the Six Causes, 3. Distinguishing in relation to the Ten Causes, 4. Distinguishing in relation to the Four Conditions, 5. Distinguishing in relation to Defiled and Undefiled, 6. Distinguishing by the Three Natures, 7. Distinguishing by the Three Times, 8. Distinguishing by the Various Grounds, 9. Distinguishing by Learning and so on, 10. Distinguishing by the Dharma of Cessation)
In the first aspect, names are listed and characteristics are distinguished. The meaning of the Five Fruits comes from the Yogācārabhūmi-śāstra (Treatise on the Grounds of Yoga Practice). In the Abhidharma (Higher Dharma) treatises, they are also extensively distinguished. The result that repays a cause is called a fruit. Fruits differ. In one aspect, five are spoken of. What are the five names? First is the Retribution Fruit (vipāka-phala), second is the Dependence Fruit (niśraya-phala), third is the Puruṣa Fruit (puruṣakāra-phala), which in the Abhidharma treatises is called the Effort Fruit (kriyā-phala), fourth is the Augmentation Fruit (adhipati-phala), and fifth is the Liberation Fruit (vimukti-phala).
The Retribution Fruit refers to the karmic actions of good and evil that result in the retribution of suffering and happiness. The Dependence Fruit refers to the arising of good from good and evil from evil. All such similar dharmas arise subsequently dependent on the preceding ones, hence it is called the Dependence Fruit. The Puruṣa Fruit, as described in the Yogācārabhūmi-śāstra, refers to divination, accounting, seal carving, and the administration of government affairs. All such activities each have a fruit that arises, hence it is called the Puruṣa Fruit. Puruṣa means 'person'; what a person does is called the Puruṣa Fruit. The Effort Fruit, as described in the Abhidharma treatises, refers to what is obtained through effort and exertion. Although the two terms differ, their meanings are not distinct. The Augmentation Fruit, as described in the Yogācārabhūmi-śāstra, refers to the twenty-two faculties (indriya), which are called augmentations, each having a fruit that arises, hence it is called the Augmentation Fruit. For example, the eye gives rise to consciousness, and so on. According to the Abhidharma treatises, when one dharma arises, all the myriad dharmas of the past and present do not obstruct it; all are called augmentations. The arising dharma, in relation to those, is called the Augmentation Fruit. This is comprehensive and not limited to just the twenty-two faculties. The Liberation Fruit, according to the Abhidharma treatises, refers to the undefiled noble path (anāsrava-ārya-mārga) and the wisdom (jñāna) that is equal to it, which extinguish all afflictions (kleśa), hence it is called the Liberation Fruit. According to the Yogācārabhūmi-śāstra, the undefiled noble path permanently severs afflictions, hence it is called the Liberation Fruit. Worldly wisdom, which extinguishes afflictions, is not ultimate and is not the Liberation Fruit (This concludes the first aspect).
Next, the Five Fruits are distinguished in relation to the Six Causes. The Six Causes are: the Active Cause (kāraṇa-hetu), the Own-nature Cause (svabhāva-hetu), the Corresponding Cause (samprayuktaka-hetu), the Common
有因。遍因。報因。所作因者。一切生時萬法不障。名所作因。自分因者。一切有為。同類相起。名自分因。相應因者。諸心心法。同在一時。相應造緣。互相依藉。而有作用。名相應因。共有因者。有為法中。同時之法。名為共有。共有之法。相依而立。名共有因。前相應因。止在心法。相依有用。此共有因。統通三聚。相因體立。有斯異也。言遍因者。苦集諦下見疑無明遍能增長一切有漏。名為遍因。言報因者。善惡等業。能生苦樂。故名報因。此義廣釋如六因章。問曰。何因能得何果。答曰。所作得增上果及解脫果。別對如是。通即亦得功用果也。以說三緣為所作故。義如下釋。自分遍因。能得依果。相應共有。得功用果。報因一種。能得報果(此二門竟)。
次對十因以明五果。此義如后十因章中具廣分別(此三門竟)。
次對四緣分別五果。言四緣者。如向所說。六因之中。自分遍因相應共有及與報因。此之五種。說為因緣。所作因者。說為三緣。謂次第緣緣緣增上緣。就四緣中。因緣一種。能得三果。所謂報果依果及功用果。于中報因。能得報果。自分遍因。能得依果。相應共有。得功用果。余之三緣。能得三果。次第緣者。得功用果。緣緣一種。得增上果。增上緣者。得增上果及解脫果(
【現代漢語翻譯】 現代漢語譯本 有因（hetu）。遍因（sarvatraga-hetu）。報因（vipāka-hetu）。 所作因：一切眾生出生時，萬法不構成障礙，這稱為所作因。 自分因：一切有為法，同類事物相互生起，這稱為自分因。 相應因：諸心和心法，同時存在，相應地創造緣，互相依賴，從而產生作用，這稱為相應因。 共有因：有為法中，同時存在的法，稱為共有。共有的法，相互依賴而成立，這稱為共有因。前述的相應因，僅限於心法，相互依賴而起作用。而此處的共有因，統攝三聚（善、惡、無記），相互依賴而成立，這是它們之間的區別。 遍因：在苦集二諦之下，見疑和無明普遍地增長一切有漏法，這稱為遍因。 報因：善惡等業，能夠產生苦樂的果報，所以稱為報因。此義的廣泛解釋，詳見六因章。 問：什麼因能夠得到什麼果？ 答：所作因能夠得到增上果以及解脫果。分別對應是這樣，但總的來說，也能得到功用果。因為（經中）說三緣是所作因的緣故，其含義如下解釋。自分因和遍因，能夠得到依果。相應因和共有因，得到功用果。報因這一種，能夠得到報果（這二門結束）。 接下來，對照十因來闡明五果。此義詳見後面的十因章，其中有詳細的分別（這三門結束）。 接下來，對照四緣來分別五果。四緣，如前所述，六因之中，自分因、遍因、相應因、共有因以及報因，這五種，稱為因緣。所作因，稱為三緣，即次第緣、緣緣和增上緣。在四緣中，因緣這一種，能夠得到三種果，即報果、依果以及功用果。其中，報因能夠得到報果，自分因和遍因能夠得到依果，相應因和共有因得到功用果。其餘的三緣，能夠得到三種果。次第緣，得到功用果。緣緣，得到增上果。增上緣，得到增上果以及解脫果。
【English Translation】 English version Hetu (cause). Sarvatraga-hetu (universal cause). Vipāka-hetu (resultant cause). The 'cause of what is made': When all beings are born, the myriad dharmas do not obstruct, this is called the 'cause of what is made'. The 'self-dividing cause': All conditioned dharmas, similar things arise together, this is called the 'self-dividing cause'. The 'corresponding cause': All minds and mental dharmas, existing at the same time, correspondingly create conditions, mutually relying on each other, thereby producing effects, this is called the 'corresponding cause'. The 'common cause': Among conditioned dharmas, dharmas existing at the same time are called common. Common dharmas, relying on each other, are established, this is called the 'common cause'. The aforementioned 'corresponding cause' is limited to mental dharmas, mutually relying on each other to produce effects. This 'common cause', however, encompasses the three categories (wholesome, unwholesome, and neutral), mutually relying on each other to be established, this is the difference between them. The 'universal cause': Under the two truths of suffering and accumulation, views, doubt, and ignorance universally increase all defiled dharmas, this is called the 'universal cause'. The 'resultant cause': Good and evil karmas can produce the results of suffering and happiness, therefore it is called the 'resultant cause'. A broad explanation of this meaning can be found in the chapter on the six causes. Question: What cause can obtain what result? Answer: The 'cause of what is made' can obtain the 'augmenting result' and the 'liberation result'. Separately corresponding, it is like this, but generally speaking, it can also obtain the 'functional result'. Because it is said that the three conditions are the conditions of the 'cause of what is made', its meaning is explained as follows. The 'self-dividing cause' and the 'universal cause' can obtain the 'dependent result'. The 'corresponding cause' and the 'common cause' obtain the 'functional result'. The 'resultant cause' alone can obtain the 'resultant result' (this concludes the two sections). Next, contrasting the ten causes to clarify the five results. This meaning is explained in detail in the later chapter on the ten causes (this concludes the three sections). Next, contrasting the four conditions to distinguish the five results. The four conditions, as mentioned earlier, among the six causes, the 'self-dividing cause', the 'universal cause', the 'corresponding cause', the 'common cause', and the 'resultant cause', these five are called the 'causal condition'. The 'cause of what is made' is called the three conditions, namely the 'successive condition', the 'object condition', and the 'augmenting condition'. Among the four conditions, the 'causal condition' alone can obtain three results, namely the 'resultant result', the 'dependent result', and the 'functional result'. Among them, the 'resultant cause' can obtain the 'resultant result', the 'self-dividing cause' and the 'universal cause' can obtain the 'dependent result', and the 'corresponding cause' and the 'common cause' obtain the 'functional result'. The remaining three conditions can obtain three results. The 'successive condition' obtains the 'functional result'. The 'object condition' obtains the 'augmenting result'. The 'augmenting condition' obtains the 'augmenting result' and the 'liberation result'.
此四門竟)。
次對有漏無漏之因以明五果。有漏有三。一善二惡三者無記。善有二種。一斷結善。所謂世俗無礙之道。二不斷結。所謂欲界一切善法。及八禪中解脫勝進一切善法。斷結善者。得果多少。論說不同。若依毗曇。能得五果。以此善法。能得善報。故有報果。同類相起故有依果。同時之。中相應共有。互相扶成。有功用果。不障萬法。有增上果。以斷結故。有解脫果。若依地持。但得四果。除解脫果。世俗斷結。非解脫故。不斷結者。能得四果。除解脫果。善法如是。不善法者。亦得四果。無記法者。能得三果。除解脫果及與報果。有餘三種。有漏如是。無漏法中。有其二種。一斷結無漏。所謂見修無礙之道。二不斷結。所謂一切解脫勝進無漏善法。斷結無漏。能得四果。除彼報果。以無漏法不得報故。不斷結者。能得三果。除解脫果及與報果(此五門竟)。
次就三性分別五果。若論善業。還用善法。以為四果。除其報果。善非報故。用不善法。以為二果。所謂功用果及增上果。從前善心。生后不善。次第緣起。名功用果。用前善心。以為意根。生不善識。增上緣起。名增上果。以不善法非是報故。無其報果。非是同類相生法故。無其依果。非解脫故。無解脫果。用無記法。以為三果。除
【現代漢語翻譯】 現代漢語譯本： （以上是四門竟的解釋）。
接下來，通過有漏和無漏的因來闡明五果。有漏分為三種：一是善，二是惡，三是無記。善又分為兩種：一是斷結善，即世俗無礙之道；二是不斷結善，即欲界的一切善法，以及八禪中解脫勝進的一切善法。斷結善能獲得的果有多少？論典中的說法不同。如果依照《阿毗達磨》，能獲得五果。因為這種善法能得到善報，所以有報果；同類相生，所以有依果；同時之中，相應共有，互相扶持成就，所以有功用果；不障礙萬法，所以有增上果；因為斷除了煩惱結縛，所以有解脫果。如果依照《瑜伽師地論》，只能得到四果，除去解脫果，因為世俗的斷結並非真正的解脫。不斷結善能得到四果，除去解脫果。善法如此。
不善法也能得到四果。無記法能得到三果，除去解脫果和報果，只有其餘三種果。有漏法的情況就是這樣。無漏法中有兩種：一是斷結無漏，即見道和修道的無礙之道；二是不斷結無漏，即一切解脫勝進的無漏善法。斷結無漏能得到四果，除去報果，因為無漏法不能產生果報。不斷結無漏能得到三果，除去解脫果和報果。（以上是五門竟的解釋）。
接下來，就三性（善、惡、無記）來分別五果。如果討論善業，仍然用善法作為四果，除去報果，因為善不是果報。用不善法作為二果，即功用果和增上果。從先前的善心，產生後來的不善心，次第緣起，稱為功用果。用先前的善心作為意根，產生不善識，增上緣起，稱為增上果。因為不善法不是果報，所以沒有報果；不是同類相生的法，所以沒有依果；不是解脫，所以沒有解脫果。用無記法作為三果，除去...
【English Translation】 English version: (This concludes the explanation of the Four Doors).
Next, the Five Fruits are explained based on the causes of defilement (有漏, yǒu lòu) and non-defilement (無漏, wú lòu). Defilement has three types: one is good (善, shàn), two is evil (惡, è), and three is neutral (無記, wú jì). Good has two types: one is good that severs bonds (斷結善, duàn jié shàn), which is the worldly unobstructed path; two is good that does not sever bonds, which is all the good dharmas of the desire realm (欲界, yù jiè), and all the good dharmas of liberation and progress in the eight dhyanas (八禪, bā chán). How many fruits can be obtained from good that severs bonds? The treatises differ in their explanations. According to the Abhidharma (毗曇, pí tán), five fruits can be obtained. Because this good dharma can obtain good retribution, there is a retribution fruit (報果, bào guǒ); because similar things arise from each other, there is a dependent fruit (依果, yī guǒ); at the same time, they are corresponding and shared, mutually supporting and accomplishing, so there is a functional fruit (功用果, gōng yòng guǒ); it does not obstruct all dharmas, so there is a dominant fruit (增上果, zēng shàng guǒ); because the bonds of affliction are severed, there is a liberation fruit (解脫果, jiě tuō guǒ). According to the Yogacarabhumi-sastra (地持, dì chí), only four fruits can be obtained, excluding the liberation fruit, because worldly severance of bonds is not true liberation. Good that does not sever bonds can obtain four fruits, excluding the liberation fruit. Such is the case with good dharmas.
Evil dharmas can also obtain four fruits. Neutral dharmas can obtain three fruits, excluding the liberation fruit and the retribution fruit, only the remaining three fruits. Such is the case with defiled dharmas. In undefiled dharmas, there are two types: one is undefiled that severs bonds, which is the unobstructed path of the path of seeing (見道, jiàn dào) and the path of cultivation (修道, xiū dào); two is undefiled that does not sever bonds, which is all the undefiled good dharmas of liberation and progress. Undefiled that severs bonds can obtain four fruits, excluding the retribution fruit, because undefiled dharmas cannot produce retribution. Undefiled that does not sever bonds can obtain three fruits, excluding the liberation fruit and the retribution fruit. (This concludes the explanation of the Five Doors).
Next, the Five Fruits are distinguished based on the three natures (三性, sān xìng) (good, evil, and neutral). If we discuss good karma (善業, shàn yè), we still use good dharmas as the four fruits, excluding the retribution fruit, because good is not retribution. We use evil dharmas as the two fruits, namely the functional fruit and the dominant fruit. From the previous good mind, the subsequent evil mind arises, arising in sequence, called the functional fruit. Using the previous good mind as the mind-basis (意根, yì gēn), the evil consciousness arises, arising dominantly, called the dominant fruit. Because evil dharmas are not retribution, there is no retribution fruit; because they are not dharmas that arise from similar things, there is no dependent fruit; because they are not liberation, there is no liberation fruit. Using neutral dharmas as the three fruits, excluding...
其依果。非同類故。非解脫果。以無記法非解脫故。不善業者。還用不善。以為三果。除其報果及解脫果。用彼善法。以為二果。謂功用果增上果。從前不善。生后善法。次第緣起。名功用果。前不善心。以為意根。生后善心。以為意識。增上緣發名增上果。善非報故。無其報果。非同類故。無其依果。不善之法。不斷結故。無解脫果。用無記法。以為四果。除解脫果。問曰。不善望無記法。非是同類。何因緣故。得有依果。論自釋言。欲界地中身邊二見。雖是無記。望彼欲界不善煩惱染污類同。以同類故。從彼不善起此無記。得名依果。又苦集下見疑無明。是其遍因。此之遍因。增長一切染污之法。欲界地中身邊兩見。依此因生故名依果。無記之業。還用無記以為三果。所謂依果功用之果及增上果。無記之業非報因故。無其報果。無記非是解脫法故。無解脫果。用彼善法以為二果。謂功用果及增上果。從前無記。次生后善。次第緣起。名功用果。無記之心。以為意根。生后善心。以為意識。增上緣發名增上果。善非報故。無其報果。非同類故。無其依果。無記之法。不斷結故。無解脫果。用不善法。以為三果。除其報果及解脫果。問曰。何故得有依果。此義與前不善之業望無記法生依果義同。功用增上。類前可知(
【現代漢語翻譯】 現代漢語譯本 其依果（hetu-phala，因果）。非同類故。非解脫果（vimukti-phala，解脫之果）。以無記法（avyākrta，非善非惡的心理狀態）非解脫故。不善業者，還用不善，以為三果。除其報果（vipāka-phala，報應之果）及解脫果。用彼善法，以為二果。謂功用果（purusakāra-phala，由努力產生的果）增上果（adhipati-phala，增上緣所生的果）。從前不善，生后善法，次第緣起，名功用果。前不善心，以為意根（manas，意識的根源），生后善心，以為意識（vijñāna，識別作用）。增上緣發名增上果。善非報故，無其報果。非同類故，無其依果。不善之法，不斷結故，無解脫果。用無記法，以為四果。除解脫果。問曰：不善望無記法，非是同類，何因緣故，得有依果？論自釋言：欲界地中身邊二見（satkāya-drsti，我見；antagrahadrsti，邊見），雖是無記，望彼欲界不善煩惱染污類同。以同類故，從彼不善起此無記，得名依果。又苦集下見疑無明（drsti，邪見；vicikitsa，懷疑；avidya，無明），是其遍因。此之遍因，增長一切染污之法。欲界地中身邊兩見，依此因生故名依果。無記之業，還用無記以為三果。所謂依果功用之果及增上果。無記之業非報因故，無其報果。無記非是解脫法故，無解脫果。用彼善法以為二果。謂功用果及增上果。從前無記，次生后善，次第緣起，名功用果。無記之心，以為意根，生后善心，以為意識，增上緣發名增上果。善非報故，無其報果。非同類故，無其依果。無記之法，不斷結故，無解脫果。用不善法，以為三果。除其報果及解脫果。問曰：何故得有依果？此義與前不善之業望無記法生依果義同。功用增上，類前可知。
【English Translation】 English version Its hetu-phala (result of cause). Because they are not of the same kind. Not a vimukti-phala (fruit of liberation). Because avyākrta (undetermined/neutral mental states) are not liberation. Unwholesome karma, uses unwholesome to produce three results. Except for its vipāka-phala (result of retribution) and vimukti-phala. Uses that wholesome dharma to produce two results. Namely, purusakāra-phala (result of effort) and adhipati-phala (result of dominance). From previous unwholesome, subsequent wholesome dharma arises, arising in sequence, called purusakāra-phala. The previous unwholesome mind is considered manas (mind-basis), giving rise to the subsequent wholesome mind, considered vijñāna (consciousness). The condition of adhipati-hetu (dominant condition) is called adhipati-phala. Because wholesome is not retribution, there is no vipāka-phala. Because they are not of the same kind, there is no hetu-phala. Unwholesome dharmas, because they do not sever bonds, there is no vimukti-phala. Uses avyākrta to produce four results. Except for vimukti-phala. Question: Unwholesome in relation to avyākrta, are not of the same kind, what is the cause and condition that allows for hetu-phala? The treatise explains itself: In the desire realm, satkāya-drsti (view of self) and antagrahadrsti (extreme views), although they are avyākrta, in relation to the unwholesome afflictions and defilements of the desire realm, they are of the same kind. Because they are of the same kind, from that unwholesome arises this avyākrta, and it is named hetu-phala. Furthermore, drsti (wrong views), vicikitsa (doubt), and avidya (ignorance) under suffering and accumulation, are pervasive causes. These pervasive causes, increase all defiled dharmas. In the desire realm, the two views of self and extremes, rely on these causes to arise, therefore they are named hetu-phala. Avyākrta karma, uses avyākrta to produce three results. Namely, hetu-phala, purusakāra-phala, and adhipati-phala. Because avyākrta karma is not a cause of retribution, there is no vipāka-phala. Because avyākrta is not a dharma of liberation, there is no vimukti-phala. Uses that wholesome dharma to produce two results. Namely, purusakāra-phala and adhipati-phala. From previous avyākrta, subsequently wholesome arises, arising in sequence, called purusakāra-phala. The avyākrta mind is considered manas, giving rise to the subsequent wholesome mind, considered vijñāna. The condition of adhipati-hetu is called adhipati-phala. Because wholesome is not retribution, there is no vipāka-phala. Because they are not of the same kind, there is no hetu-phala. Avyākrta dharmas, because they do not sever bonds, there is no vimukti-phala. Uses unwholesome dharma to produce three results. Except for its vipāka-phala and vimukti-phala. Question: Why is it possible to have hetu-phala? This meaning is the same as the previous meaning of unwholesome karma giving rise to avyākrta, producing hetu-phala. Purusakāra and adhipati, can be understood similarly to the previous.
此六門竟)。
次就三世分別其相。過去之業。望三世法。得有四果。除解脫果。以解脫法不墮世故。現在之法。望現在法。得有二果。謂功用果及增上果。非前後故。無其報果及以依果。無解脫果。義同前釋。問曰。現在還望現在無前後。故無後報果及依果者。過望過去。云何得有。釋言。過去還望過去。時中寬長故得有之。現在望現。時中短促。所以不有者。現望未來。還有四果。除解脫果。未來之業。望未來法。得有三果。所謂報果功用增上。無其依果及解脫果。無解脫果義在可知。以何義故。無其依果。未來未起。無前後故。若爾何故得有報果。釋言。有以報因生果異類相起。法雖在當。因果相分。故說有之。若論依果。同類相起。同類難分。要已起處。得說依果。未來世中。因之與果。同皆未起。難別前後。故無依果。若爾何故有功用果及增上果。功用增上。不得前後。而得有故(此七門竟)。
次就諸地分別五果。地謂九地。法從欲界乃至非想。得果云何。如雜心說。自地自地四。或以他地二。若正思惟地。亦有解脫果。初言自地自地四者。自地之業。望自地法得有四果。除解脫果。所言或以他地二者。若有漏業。還望他地有漏之法。得有二果。謂功用果及增上果。自地心後起他地心。次第
【現代漢語翻譯】 現代漢語譯本： （此六門完畢）。
其次就三世來分別這些果報的相狀。過去的業，相對於三世的法來說，可以得到四種果報，除去解脫果。因為解脫之法不屬於世間。 現在的法，相對於現在的法來說，可以得到兩種果報，即功用果和增上果。因為沒有前後的關係，所以沒有報果和依果。沒有解脫果的原因與前面的解釋相同。 有人問：現在相對於現在，因為沒有前後關係，所以沒有後報果和依果。那麼，過去相對於過去，為什麼會有這些果報呢？ 解釋說：過去相對於過去，時間上有寬裕和長度，所以可以有這些果報。現在相對於現在，時間上短暫，所以沒有這些果報。現在相對於未來，還有四種果報，除去解脫果。 未來的業，相對於未來的法來說，可以得到三種果報，即報果、功用果和增上果。沒有依果和解脫果。沒有解脫果的原因是顯而易見的。因為什麼原因沒有依果呢？因為未來還沒有發生，沒有前後的關係。 如果這樣，為什麼會有報果呢？解釋說：因為有以報因產生果報，因果是不同類別的相續生起。法雖然在未來，但因果的體性是區分開的，所以說有報果。如果說依果，是同類相續生起，同類難以區分，必須在已經生起的地方，才能說有依果。在未來世中，因和果都還沒有生起，難以區分前後，所以沒有依果。如果這樣，為什麼有功用果和增上果呢？功用和增上，不需要有前後關係，就可以有這些果報。（此七門完畢）。
其次就諸地來分別五果。地指的是九地（指欲界、色界、無色界的九個禪定層次）。法從欲界乃至非想非非想處天（無色界的最高層），得到果報的情況是怎樣的呢？ 如《雜心論》所說：『自地自地四，或以他地二，若正思惟地，亦有解脫果。』 最初說的『自地自地四』，是指自地的業，相對於自地的法，可以得到四種果報，除去解脫果。 所說的『或以他地二』，是指如果有漏的業，相對於其他地的有漏之法，可以得到兩種果報，即功用果和增上果。自地的心之後生起他地的心，次第相續。
【English Translation】 English version: (These six aspects are complete).
Next, we distinguish their characteristics based on the Three Times (三世). Past karma, in relation to the laws of the Three Times, can yield four results, excluding the result of liberation (解脫果). This is because the law of liberation does not fall within the realms of existence. Present phenomena, in relation to present phenomena, can yield two results: the result of effort (功用果) and the result of augmentation (增上果). Because there is no before and after, there are no retributive results (報果) or dependent results (依果). The reason for the absence of the result of liberation is the same as explained earlier. Someone asks: Since the present in relation to the present has no before and after, and thus no subsequent retributive results or dependent results, how can the past in relation to the past have them? The explanation is: The past in relation to the past has these results because there is ample time and duration. The present in relation to the present is brief in time, so it does not have these results. The present in relation to the future still has four results, excluding the result of liberation. Future karma, in relation to future phenomena, can yield three results: retributive results, results of effort, and results of augmentation. There are no dependent results or results of liberation. The reason for the absence of the result of liberation is self-evident. Why are there no dependent results? Because the future has not yet arisen, there is no before and after. If that is the case, why are there retributive results? The explanation is: Because there is a retributive cause that gives rise to a result of a different kind. Although the law is in the future, the nature of cause and result is distinct, so it is said to exist. If we are talking about dependent results, they arise from the same kind. It is difficult to distinguish the same kind, and dependent results can only be spoken of in a place that has already arisen. In the future, both the cause and the result have not yet arisen, making it difficult to distinguish before and after, so there are no dependent results. If that is the case, why are there results of effort and results of augmentation? Effort and augmentation do not require a before and after to exist (These seven aspects are complete).
Next, we distinguish the five results based on the various realms (地). 'Realms' refers to the Nine Realms (九地) (the nine levels of meditative absorption in the Desire Realm, Form Realm, and Formless Realm). How do the laws from the Desire Realm up to the Realm of Neither Perception Nor Non-Perception (非想非非想處天) (the highest level of the Formless Realm) yield results? As stated in the Miscellaneous Abhidharma Heart Treatise (雜心論): 'The self-realm has four in its own realm, or two in other realms. If it is the realm of Right Contemplation, there is also the result of liberation.' The initial statement, 'The self-realm has four in its own realm,' means that the karma of the self-realm, in relation to the laws of the self-realm, can yield four results, excluding the result of liberation. The statement, 'or two in other realms,' means that if there is defiled karma (有漏業), in relation to the defiled laws of other realms, it can yield two results: the result of effort and the result of augmentation. After the mind of the self-realm arises, the mind of another realm arises in succession.
緣起。有功用果。自地之心。以為意根。生他地識。增上緣發。有增上果。若無漏業。望他地中無漏之法。得有依果。多少不定故說為或。問曰。何故有漏之法。望他地中。不說依果。無漏相望。說依果乎。釋言。有漏系地別故。異地相望。類別名異。故非依果。無漏非是系地法。故異地相望。得說依果。若正思惟地亦有解脫果者。謂八禪地。無礙之道。當知。又有其解脫果也(此八門竟)。
次就學等分別五果。法有三種。一者學法。二無學法。三者非學非無學法。學望學得有三果。所謂依果功用果增上果。同類相起故說依果。相應共有。及次第緣有功用果。前為意根。后為意識。增上緣起。有增上果。以無學法。亦為三果。與前相似。用彼非學非無學法。以為三果。謂解脫果功用果及增上果。無為解脫。非是學心無學心。故有解脫果。從學心後起有漏心。次第緣起。名功用果。用彼學心。以為意根。生有漏心。以為意識。增上緣起。名增上果。無學業者。用無學法。以為三果。所謂依果功用果增上果。用彼學法。以為一果。謂增上果。謂無學後退起學心。無學望彼不障礙故。有上果。問曰。何故無其依果。上法望下。非依因故。又問。何故無功用果。非是相應共有法故。又非次第相生法故。問曰。向言無學
【現代漢語翻譯】 現代漢語譯本 緣起。有功用果。以自身所處之地的『心』（自地之心）作為意根（manas, 意根）。意根生起其他地的識（vijnana, 識），通過增上緣（adhipati-pratyaya, 增上緣）而生髮，產生增上果（adhipati-phala, 增上果）。如果是有漏業（sasrava-karma, 有漏業），相對於其他地中的無漏之法（anasrava-dharma, 無漏之法），可以獲得依果（nisyanda-phala, 依果），但多少不定，所以說是『或』。問：為什麼有漏之法，相對於其他地中的法，不說有依果，而無漏法相互之間，卻說有依果呢？回答說：因為有漏法受限於各自的地域，不同地域相互比較，類別名稱不同，所以不是依果。無漏法不是受限於地域的法，所以不同地域相互比較，可以說有依果。如果正思惟地（samyak-smrti-bhumi, 正思惟地）也有解脫果（vimukti-phala, 解脫果），那就是指八禪地（asta-dhyana-bhumi, 八禪地）的無礙道（anantarya-marga, 無礙道），應當知道，也有它的解脫果（vimukti-phala, 解脫果）。（以上是八門的內容） 接下來就學等法分別五果。法有三種：一是學法（saiksa-dharma, 學法），二是無學法（asiksa-dharma, 無學法），三是非學非無學法（naiva-saiksa-naivasiksa-dharma, 非學非無學法）。學法相對於學法，可以獲得三種果，即依果（nisyanda-phala, 依果）、功用果（purusakara-phala, 功用果）和增上果（adhipati-phala, 增上果）。同類法相互生起，所以說是依果；相應共有，以及次第緣起，有功用果；前一念為意根（manas, 意根），后一念為意識（vijnana, 意識），增上緣起，有增上果。以無學法，也可以作為三種果，與前面相似。用那非學非無學法，作為三種果，即解脫果（vimukti-phala, 解脫果）、功用果（purusakara-phala, 功用果）和增上果（adhipati-phala, 增上果）。無為法（asamskrta-dharma, 無為法）是解脫，不是學心（saiksa-citta, 學心）或無學心（asiksa-citta, 無學心），所以有解脫果。從學心之後生起有漏心（sasrava-citta, 有漏心），次第緣起，名為功用果。用那學心，作為意根（manas, 意根），生起有漏心，作為意識（vijnana, 意識），增上緣起，名為增上果。無學業（asiksa-karma, 無學業）的人，用無學法，作為三種果，即依果（nisyanda-phala, 依果）、功用果（purusakara-phala, 功用果）和增上果（adhipati-phala, 增上果）。用那學法，作為一種果，即增上果（adhipati-phala, 增上果）。意思是無學之後退轉生起學心，無學相對於它不構成障礙，所以有增上果。問：為什麼沒有依果呢？因為上位的法相對於下位的法，不是依因。又問：為什麼沒有功用果呢？因為它不是相應共有的法，也不是次第相生的法。問：前面說無學
【English Translation】 English version Origination. There is the fruit of effort. Taking the 'mind' (citta) of one's own ground (svabhumi) as the manas (意根), it gives rise to consciousness (vijnana) in another ground. Through the condition of the dominant cause (adhipati-pratyaya), it arises, producing the dominant fruit (adhipati-phala). If it is defiled karma (sasrava-karma), in relation to undefiled dharma (anasrava-dharma) in another ground, one can obtain the fruit of dependence (nisyanda-phala), but the amount is uncertain, so it is said to be 'perhaps'. Question: Why is it that with regard to defiled dharmas, in relation to other grounds, the fruit of dependence is not spoken of, while undefiled dharmas in relation to each other are said to have the fruit of dependence? Answer: Because defiled dharmas are bound by different grounds, and when compared across different grounds, the categories and names are different, so it is not the fruit of dependence. Undefiled dharmas are not dharmas bound by grounds, so when compared across different grounds, it can be said to have the fruit of dependence. If the ground of right mindfulness (samyak-smrti-bhumi) also has the fruit of liberation (vimukti-phala), that refers to the unobstructed path (anantarya-marga) of the eight dhyana grounds (asta-dhyana-bhumi). It should be known that it also has its fruit of liberation (vimukti-phala). (This concludes the eight topics). Next, the five fruits are distinguished based on learning and so on. There are three types of dharmas: first, dharmas of learning (saiksa-dharma), second, dharmas of no-more-learning (asiksa-dharma), and third, dharmas that are neither of learning nor of no-more-learning (naiva-saiksa-naivasiksa-dharma). Learning in relation to learning can obtain three fruits, namely the fruit of dependence (nisyanda-phala), the fruit of effort (purusakara-phala), and the dominant fruit (adhipati-phala). Because dharmas of the same kind arise in relation to each other, it is said to be the fruit of dependence. Correspondingly shared and arising in sequential conditions, there is the fruit of effort. The preceding thought is the manas (意根), and the subsequent thought is consciousness (vijnana), arising through the dominant condition, there is the dominant fruit. Using the dharmas of no-more-learning, there can also be three fruits, similar to the previous. Using those dharmas that are neither of learning nor of no-more-learning as three fruits, namely the fruit of liberation (vimukti-phala), the fruit of effort (purusakara-phala), and the dominant fruit (adhipati-phala). Unconditioned dharma (asamskrta-dharma) is liberation, not the mind of learning (saiksa-citta) or the mind of no-more-learning (asiksa-citta), so there is the fruit of liberation. From the mind of learning, defiled mind (sasrava-citta) arises subsequently, arising in sequential conditions, it is called the fruit of effort. Using that mind of learning as the manas (意根), giving rise to defiled mind as consciousness (vijnana), arising through the dominant condition, it is called the dominant fruit. One who has no-more-learning karma (asiksa-karma) uses the dharmas of no-more-learning as three fruits, namely the fruit of dependence (nisyanda-phala), the fruit of effort (purusakara-phala), and the dominant fruit (adhipati-phala). Using those dharmas of learning as one fruit, namely the dominant fruit (adhipati-phala). It means that after no-more-learning, there is regression and the mind of learning arises. No-more-learning does not constitute an obstacle in relation to it, so there is the dominant fruit. Question: Why is there no fruit of dependence? Because the higher dharma in relation to the lower dharma is not the cause of dependence. Also, question: Why is there no fruit of effort? Because it is not a correspondingly shared dharma, nor is it a dharma that arises sequentially. Question: Earlier it was said that no-more-learning
心後退起學心。云何說言非是次第。釋言。雖復無學後退起學心。無學心中。終無退理。要在有漏。方有退義。故非次第。非次第故。無功用果。用彼非學非無學法。以為二果。謂功用果及增上果。無學心後起世俗心。次第緣起。有功用果。無學意根。生世俗心。以為意識。增上緣起。名增上果。若彼非學非無學業。還用非學非無學法。以為五果。用彼學法及無學法。亦有二果。謂功用果及增上果(此九門竟)。
次就斷法分別五果。法有三種。一是見斷。謂見諦惑。二是修斷。謂修道惑及與一切有漏業果。修道煩惱。正斷其體。自餘業果。但斷繫縛。不斷其體。三是無斷。謂無漏法業。見斷之業。用見斷法。以為三果。除彼報果及解脫果。用修斷法。以為四果。除解脫果。用無斷法。以為一果。謂增上果。見斷之業望彼等智斷結無為。不能障故。有增上果。修斷之業。用修斷法。以為四果。除解脫果。用見斷法。以為二果。謂功用果。次第起故。及增上果。為增上緣。起彼法故。用無斷法。以為三果。謂解脫果增上果。依世俗禪。滅煩惱故。得解脫果。依世俗禪。起無漏故。得功用果及增上果。無斷之業。用無斷法。以為四果。除其報果。用見斷法。以為一果。謂增上果。此果寬通。故得有之。用修斷法。以
【現代漢語翻譯】 現代漢語譯本 從無學位退步而生起有學位的心。為什麼說這不是次第的呢？解釋說，即使從無學位退步而生起有學位的心，在無學位的心中，終究沒有退步的道理。一定要在有漏（指有煩惱和業力的狀態）中，才有退步的意義。所以不是次第的。因為不是次第的緣故，就沒有功用果。用那非有學非無學的法，作為兩種果，即功用果和增上果。無學心之後生起世俗心，是次第緣起，有功用果。無學意根產生世俗心，作為意識，是增上緣起，名為增上果。如果那非有學非無學的業，還用非有學非無學的法，作為五種果。用那有學法和無學法，也有兩種果，即功用果和增上果（這九門結束）。
接下來就斷法分別五果。法有三種：一是見斷（見所斷惑，指見諦所斷的迷惑），指見諦惑（通過見四聖諦才能斷除的煩惱）。二是修斷（修所斷惑，指修道所斷的迷惑），指修道惑（通過修習才能斷除的煩惱）以及一切有漏業果。修道煩惱，是直接斷除它的本體；其餘的業果，只是斷除繫縛，不斷除它的本體。三是無斷（非所斷惑），指無漏法業。見斷的業，用見斷法，作為三種果，除去報果和解脫果。用修斷法，作為四種果，除去解脫果。用無斷法，作為一種果，即增上果。見斷的業，對於等智斷結無為（通過智慧斷除煩惱而證得的無為法），不能夠障礙，所以有增上果。修斷的業，用修斷法，作為四種果，除去解脫果。用見斷法，作為兩種果，即功用果（次第生起）和增上果（作為增上緣，生起那法）。用無斷法，作為三種果，即解脫果、功用果和增上果。依靠世俗禪定，滅除煩惱的緣故，得到解脫果。依靠世俗禪定，生起無漏的緣故，得到功用果和增上果。無斷的業，用無斷法，作為四種果，除去報果。用見斷法，作為一種果，即增上果。這種果寬泛通達，所以能夠有。用修斷法，以...
【English Translation】 English version From a state of No-Learning (Asaiksa, 無學) regressing and generating a mind of Learning (Saiksa, 有學). Why is it said that this is not sequential? The explanation is: even if one regresses from a state of No-Learning and generates a mind of Learning, within the mind of No-Learning, there is ultimately no principle of regression. It is necessary to be in a state of being with outflows (Sanskrit: sāsrava, 有漏, referring to states with afflictions and karmic forces) for there to be a meaning of regression. Therefore, it is not sequential. Because it is not sequential, there is no functional result (kāritra-phala, 功用果). Using that which is neither Learning nor No-Learning as two results, namely the functional result and the dominant result (adhipati-phala, 增上果). After the mind of No-Learning, a mundane mind arises sequentially, having a functional result. The root of mind of No-Learning generates a mundane mind, as consciousness, which is a dominant condition, called the dominant result. If that karma which is neither Learning nor No-Learning, still uses the dharma which is neither Learning nor No-Learning as five results. Using that dharma of Learning and No-Learning, there are also two results, namely the functional result and the dominant result (these nine categories are complete).
Next, concerning the severance of dharmas, distinguishing the five results. There are three types of dharmas: first, that which is severed by seeing (darśana-heya, 見斷), referring to the afflictions severed by seeing the truth (見諦惑, afflictions severed upon seeing the Four Noble Truths). Second, that which is severed by cultivation (bhāvanā-heya, 修斷), referring to the afflictions severed by cultivation (修道惑, afflictions severed through practice) and all karmic results with outflows. Afflictions severed by cultivation directly sever their substance; the remaining karmic results only sever the binding, not severing their substance. Third, that which is not severed (無斷), referring to the karmic actions of the dharma without outflows (anāsrava, 無漏). The karma severed by seeing, using the dharma severed by seeing, as three results, excluding the result of retribution (vipāka-phala, 報果) and the result of liberation (vimukti-phala, 解脫果). Using the dharma severed by cultivation, as four results, excluding the result of liberation. Using the dharma not severed, as one result, namely the dominant result. The karma severed by seeing, with respect to the unconditioned state of severance of bonds by equal wisdom (等智斷結無為), is unable to obstruct it, therefore there is a dominant result. The karma severed by cultivation, using the dharma severed by cultivation, as four results, excluding the result of liberation. Using the dharma severed by seeing, as two results, namely the functional result (arising sequentially) and the dominant result (as a dominant condition, generating that dharma). Using the dharma not severed, as three results, namely the result of liberation, the functional result, and the dominant result. Relying on mundane dhyana (世俗禪, worldly meditation), because of extinguishing afflictions, one obtains the result of liberation. Relying on mundane dhyana, because of generating that which is without outflows, one obtains the functional result and the dominant result. The karma not severed, using the dharma not severed, as four results, excluding the result of retribution. Using the dharma severed by seeing, as one result, namely the dominant result. This result is broad and pervasive, therefore it is able to exist. Using the dharma severed by cultivation, as...
為二果。謂功用果及增上果。無漏心後起有漏心。次第緣生。故有功用果。無漏意根。生有漏識。增上緣發。故有增上果。五果之義。略辨如是。
六因義五門分別(辨相一 就時分別二 對果分別三 曆法分別四 大小同異五)
初辨其相。六因之義。出毗曇論。大智論中。亦廣分別。一所作因。二共有因。三自分因。四者遍因。五相應因。六者報因。故彼偈言。所作共自分一切相應報。從是六種因。轉生有為法。所作因者。諸法起時。除其自體。萬法不障。令其得生。名所作因。如空生色。如地生於草木等也。故彼偈言。相似不相似。各除其自性。一切是作因。生時不障故。共有因者。諸法起時。同時同性。共有之法。展轉為因。名共有因。如心心法集起之時。同時即有諸心數法生住滅等。說為共有。若是禪定無漏之心。同時即有定道無作。望彼心法。亦是共有。如是色法及非色心不相應法。集起之時。同時即有生住滅等。為共有也。自分因者。同類之法。藉前生后。名自分因。于中略以四義分別。一三性分別。所謂善惡無記性也。善法唯與善法為因。不與不善無記為因。不善無記。望彼善法。亦無因義。不善還與不善為因。若望無記。義須分別。無記有二。一者穢污。二者白凈。欲界地中身邊二見
【現代漢語翻譯】 現代漢語譯本：成為二果，指的是功用果和增上果。無漏心之後生起有漏心，按照次第因緣生起，所以有功用果。無漏意根生起有漏識，通過增上緣而引發，所以有增上果。五果的意義，簡略地辨析如上。
六因的意義，從五個方面來分別：（一、辨別體相；二、就時間來分別；三、對照果來分別；四、歷經諸法來分別；五、大小的同異。）
首先辨別它們的體相。六因的意義，出自《毗曇論》，《大智論》中也廣泛地分別過。一是所作因，二是共有因，三是自分因，四是遍因，五是相應因，六是報因。所以那裡的偈頌說：『所作、共、自分，一切相應報，從這六種因，轉化產生有為法。』所作因指的是，諸法生起的時候，除了它自身之外，萬法不阻礙它，使它能夠產生，叫做所作因。比如空生色，比如地生草木等等。所以那裡的偈頌說：『相似不相似，各自除去其自性，一切都是作因，生起時不阻礙的緣故。』共有因指的是，諸法生起的時候，同時同性，共同具有的法，輾轉互相為因，叫做共有因。比如心和心法聚集生起的時候，同時就有諸心數法的生住滅等等，這被稱為共有。如果是禪定無漏的心，同時就有定道無作，對於那些心法來說，也是共有。像這樣，色法以及非色心不相應的法，聚集生起的時候，同時就有生住滅等等，作為共有。自分因指的是，同類的法，憑藉先前的而生起後來的，叫做自分因。其中略微用四種意義來分別。一是三性分別，也就是善、惡、無記性。善法只與善法作為因，不與不善、無記作為因。不善、無記，對於善法來說，也沒有因的意義。不善還與不善作為因，如果對於無記，意義需要分別。無記有兩種，一是穢污的，二是白凈的。欲界地中的身邊二見（有身見和邊見）
【English Translation】 English version: They become the two fruits, referring to the 'fruition of function' (功用果) and the 'fruition of augmentation' (增上果). After a non-outflow mind (無漏心) arises an outflow mind (有漏心), arising in sequential causal conditions, hence there is the 'fruition of function'. The non-outflow 'root of mind' (意根) gives rise to outflow consciousness (有漏識), triggered by the 'augmenting condition' (增上緣), hence there is the 'fruition of augmentation'. The meaning of the five fruits is briefly distinguished as above.
The meaning of the six causes is distinguished from five aspects: (1. Distinguishing characteristics; 2. Distinguishing based on time; 3. Distinguishing in contrast to the fruits; 4. Distinguishing by experiencing all dharmas; 5. Distinguishing the similarities and differences in size.)
First, distinguish their characteristics. The meaning of the six causes comes from the 'Abhidharma Treatise' (毗曇論). It is also extensively distinguished in the 'Great Wisdom Treatise' (大智論). They are: 1. 'Causation cause' (所作因), 2. 'Common cause' (共有因), 3. 'Self-division cause' (自分因), 4. 'Pervasive cause' (遍因), 5. 'Corresponding cause' (相應因), 6. 'Retribution cause' (報因). Therefore, the verse there says: 'Causation, common, self-division, all corresponding retribution, from these six kinds of causes, transform and produce conditioned dharmas (有為法).' 'Causation cause' refers to when dharmas arise, except for itself, all dharmas do not obstruct it, allowing it to arise, called 'causation cause'. For example, space gives rise to form, like earth gives rise to grass and trees, etc. Therefore, the verse there says: 'Similar and dissimilar, each removes its own nature, all are causation causes, because they do not obstruct when arising.' 'Common cause' refers to when dharmas arise, simultaneously and of the same nature, the commonly possessed dharmas mutually act as causes, called 'common cause'. For example, when mind and mental functions gather and arise, simultaneously there are the arising, abiding, ceasing, etc. of all mental functions, this is called 'common'. If it is a meditative non-outflow mind, simultaneously there is 'determination path non-action' (定道無作), for those mental functions, it is also common. Like this, when form dharmas and non-form, non-mind, non-corresponding dharmas gather and arise, simultaneously there is arising, abiding, ceasing, etc., as common. 'Self-division cause' refers to dharmas of the same kind, relying on the previous to give rise to the later, called 'self-division cause'. Among them, slightly distinguish using four meanings. First is the distinction of the three natures, which are good, evil, and neutral natures. Good dharmas only act as causes with good dharmas, not with evil or neutral dharmas. Evil and neutral, for good dharmas, also have no meaning of cause. Evil still acts as a cause with evil, if for neutral, the meaning needs to be distinguished. There are two kinds of neutral, one is defiled, and the other is pure. The 'two views of body and extremes' (身邊二見) in the desire realm
。及上界一切煩惱。名為穢污。報生威儀工巧變化。非煩惱故。名為白凈。不善與彼穢污無記。互得為因。同是染污煩惱法故。若望白凈。則無因義。無記法中。迭互相望。穢污還與穢污為因。白凈還與白凈為因。穢污白凈二種相望。則無因義。二品數分別。品者所謂上中下品。善中有二。一者生得。過去久習。生便得之。二者方便。現在修起。若論生得。上中下品。展轉為因。以彼先成非增習故。若論方便。下為勝因。勝非下因。同品相望。亦有因義。不善法中。上中下品。展轉為因。以彼性成非始習故。又從上地退生下時。下地煩惱。上中下品。一時頓得。隨何先起則為因也。無記法中。穢污無記。與不善同。白凈之中。四種相望。生得唯與報生威儀工巧變化四種為因。威儀唯與威儀工巧變化為因。工巧唯與工巧變化二種為因。變化唯與變化為因。三就時分別。時謂三世。過去世中。善惡等法。前起之者。與后為因。及與現在未來為因。現在世中。善惡等法。前起之者。與后為因。及望未來。為自分因。未來之法。還望未來。無自分因。以未起法無先後故。四就處分別。處謂九地。始從欲界乃至非想。若有漏法。當地為因。異地相望。則無因義。以有漏法異地相望因果斷故。若無漏法。異地相望。展轉為因。以無
【現代漢語翻譯】 現代漢語譯本： 以及上界（指色界和無色界）的一切煩惱，這被稱為『穢污』（kleśa，染污）。由業報所生的威儀、工巧、變化，因為不是煩惱，所以被稱為『白凈』（śukla，清凈）。 不善法與那些『穢污』的無記法，可以互為因，因為它們都是染污的煩惱法。如果從『白凈』的角度來看，則沒有因果關係。無記法之間，互相觀望，『穢污』的無記法仍然以『穢污』的無記法為因，『白凈』的無記法仍然以『白凈』的無記法為因。『穢污』和『白凈』這兩種互相觀望，則沒有因果關係。 二品數分別。『品』指的是上、中、下品。善法中有兩種：一是生得（自性），過去長期熏習，生來就具有的；二是方便（加行），現在通過修行而產生的。如果討論生得的善法，上、中、下品可以輾轉為因，因為它們是先前成就的，不是通過後天增習而成的。如果討論方便的善法，下品是殊勝的因，殊勝的不是下品的因。同品之間互相觀望，也有因果關係。不善法中，上、中、下品可以輾轉為因，因為它們的性質是天生的，不是後天習得的。 此外，從上地退生到下地時，下地的煩惱，上、中、下品，一時全部獲得，隨哪個先產生就作為因。 無記法中，『穢污』的無記法與不善法相同。在『白凈』的無記法中，四種互相觀望，生得的唯以報生、威儀、工巧、變化四種為因。威儀唯以威儀、工巧、變化為因。工巧唯以工巧、變化兩種為因。變化唯以變化為因。 三就時分別。『時』指的是過去、現在、未來三世。過去世中的善惡等法，先產生的，是后產生的因，以及現在和未來的因。現在世中的善惡等法，先產生的，是后產生的因，以及對於未來，是自己的因。未來的法，再觀望未來，沒有自己的因，因為未產生的法沒有先後順序。 四就處分別。『處』指的是九地（欲界、色界、無色界）。從欲界開始，直到非想非非想處天。如果有漏法，在同一地是因，不同地之間觀望，則沒有因果關係，因為有漏法在不同地之間，因果關係斷絕。如果無漏法，不同地之間觀望，可以輾轉為因，因為無漏法...
【English Translation】 English version: And all the kleśas (defilements) of the upper realms (referring to the Form Realm and Formless Realm) are called 'defiled' (穢污, kleśa). The dignified behavior, skillful crafts, and transformations arising from karmic retribution are called 'pure' (白凈, śukla) because they are not kleśas. Unwholesome dharmas and those 'defiled' indeterminate dharmas can be mutual causes because they are all defiled kleśa dharmas. If viewed from the perspective of 'pure' dharmas, there is no causal relationship. Among indeterminate dharmas, looking at each other, 'defiled' indeterminate dharmas still take 'defiled' indeterminate dharmas as their cause, and 'pure' indeterminate dharmas still take 'pure' indeterminate dharmas as their cause. When these two types, 'defiled' and 'pure,' look at each other, there is no causal relationship. Second, distinguishing by categories and numbers. 'Category' refers to the superior, intermediate, and inferior categories. There are two types of wholesome dharmas: first, those that are innate (生得, self-nature), acquired through long-term practice in the past, and possessed from birth; second, those that are acquired through effort (方便, application), arising through present cultivation. If discussing innate wholesome dharmas, the superior, intermediate, and inferior categories can be causes for each other because they are previously accomplished and not acquired through later practice. If discussing wholesome dharmas acquired through effort, the inferior category is a superior cause, and the superior is not a cause for the inferior. When categories of the same type look at each other, there is also a causal relationship. Among unwholesome dharmas, the superior, intermediate, and inferior categories can be causes for each other because their nature is innate and not acquired through later learning. Furthermore, when regressing from an upper realm to a lower realm, the kleśas of the lower realm, in their superior, intermediate, and inferior categories, are all obtained at once. Whichever arises first becomes the cause. Among indeterminate dharmas, 'defiled' indeterminate dharmas are the same as unwholesome dharmas. Among 'pure' indeterminate dharmas, the four types look at each other: innate dharmas are only causes for the four types of retribution-born, dignified behavior, skillful crafts, and transformations. Dignified behavior is only a cause for dignified behavior, skillful crafts, and transformations. Skillful crafts are only a cause for skillful crafts and transformations. Transformations are only a cause for transformations. Third, distinguishing by time. 'Time' refers to the three periods of past, present, and future. Among wholesome and unwholesome dharmas in the past, those that arise first are the cause for those that arise later, as well as the cause for the present and future. Among wholesome and unwholesome dharmas in the present, those that arise first are the cause for those that arise later, as well as being their own cause in relation to the future. Future dharmas, when looking at the future, do not have their own cause because dharmas that have not yet arisen have no order of precedence. Fourth, distinguishing by location. 'Location' refers to the nine realms (the Desire Realm, Form Realm, and Formless Realm). Starting from the Desire Realm up to the Realm of Neither Perception Nor Non-Perception. If there are contaminated dharmas, they are the cause within the same realm. When looking at different realms, there is no causal relationship because the causal relationship of contaminated dharmas is severed between different realms. If there are uncontaminated dharmas, when looking at different realms, they can be causes for each other because uncontaminated dharmas...
漏法不繫地故。雖復異地。展轉為因。下為勝因。勝非下因。言遍因者。苦集諦下疑見無明。能生一切染污法。故名為遍因。總相如是。于中略以四句分別。一定別其相。遍因不同。有十一種。苦下有七。所謂五見疑及無明。集下有四。邪見見取疑及無明。是十一也。然苦諦下。具有十使。五利五鈍。集下有七。謂貪瞋慢邪見見取疑及無明。何故但說苦下七使集四使為遍因乎。以此十一迷理之惑。通迷一切有漏之法。能增一切染污法故。說為遍因。貪瞋及慢。緣事煩惱。非是通迷一切有漏苦集之理。不能增長一切染污。以是義故。不名遍因。滅道諦下諸使煩惱。何故不名為遍因乎。然滅道下諸使煩惱。迷於滅道。不能迷縛一切煩惱。不能增長一切染污。以是義故。不名遍因。十一遍使。迷縛一切五行煩惱。一切煩惱。苦集諦攝。以是義故。唯就苦集說為遍因。修道四使。亦是事中縛事煩惱。不能增長一切染污。以是義故。不名遍因。二遍使遍因相對辨異。異有三種。一寬狹不同。十一遍使。唯是苦集二諦之下見疑無明。不通其餘心心數法生住滅等。是名為狹。遍因通攝苦集諦下見疑無明。及餘一切心心數法住滅等。是名為寬。二長短不同。十一遍使。統通三世。名之為長。遍因唯在過去現在。不通未來。是名為短。三
【現代漢語翻譯】 現代漢語譯本： 『漏法不繫地故』，因為『漏法』不侷限於特定地點。即使在不同的地方，它們也會輾轉相因，下者成為勝者的原因，但勝者不能成為下者的原因。說到『遍因』，指的是苦諦和集諦之下的疑、見和無明（avidya，佛教術語，指對事物真相的無知），它們能產生一切染污法，因此被稱為『遍因』。總的來說，情況就是這樣。其中，我們略用四句話來區分。 首先，確定它們的性質。『遍因』有所不同，共有十一種。苦諦之下有七種，即五見（五種錯誤的見解，包括身見、邊見、邪見、見取見、戒禁取見）、疑（猶豫不決）和無明。集諦之下有四種，即邪見、見取見、疑和無明。這就是十一種。然而，苦諦之下，具有十使（十種根本煩惱），即五利使（五種比較容易生起的煩惱，包括身見、邊見、邪見、見取見、戒禁取見）和五鈍使（五種比較遲鈍的煩惱，包括貪、嗔、癡、慢、疑）。集諦之下有七種，即貪（raga，渴望）、嗔（dvesha，憎恨）、慢（mana，傲慢）、邪見、見取見、疑和無明。為什麼只說苦諦之下的七使和集諦之下的四使是『遍因』呢？因為這十一種迷惑真理的惑，普遍迷惑一切有漏之法（有煩惱和業力的法），能增長一切染污法，所以被稱為『遍因』。貪、嗔和慢，是緣於事物的煩惱，不是普遍迷惑一切有漏的苦集之理，不能增長一切染污。因為這個原因，不被稱為『遍因』。滅諦和道諦之下的諸使煩惱，為什麼不被稱為『遍因』呢？因為滅諦和道諦之下的諸使煩惱，迷惑于滅諦和道諦，不能迷惑和束縛一切煩惱，不能增長一切染污。因為這個原因，不被稱為『遍因』。十一種『遍使』，迷惑和束縛一切五行煩惱（五種與五蘊相關的煩惱）。一切煩惱，都屬於苦諦和集諦所攝。因為這個原因，只就苦諦和集諦說為『遍因』。修道四使，也是事中束縛事物的煩惱，不能增長一切染污。因為這個原因，不被稱為『遍因』。 第二，『遍使』和『遍因』相對比，以辨別差異。差異有三種：一是寬狹不同。十一種『遍使』，只是苦諦和集諦之下的見、疑和無明，不包括其餘的心、心數法、生、住、滅等。這被稱為『狹』。『遍因』則包括苦諦和集諦之下的見、疑、無明，以及其餘的一切心、心數法、住、滅等。這被稱為『寬』。二是長短不同。十一種『遍使』，統攝過去、現在和未來三世，被稱為『長』。『遍因』只存在於過去和現在，不包括未來，這被稱為『短』。三是……
【English Translation】 English version: 'Leaked dharmas are not bound to a location,' because 'leaked dharmas' are not limited to a specific place. Even in different places, they can become causes for each other in a chain, with the lower becoming the cause for the superior, but the superior cannot be the cause for the lower. Speaking of 'pervasive causes,' it refers to doubt, views, and ignorance (avidya, Buddhist term referring to ignorance of the true nature of things) under the suffering and accumulation truths, which can generate all defiled dharmas, hence they are called 'pervasive causes.' In general, this is the situation. Among them, we briefly use four sentences to distinguish. First, determine their nature. 'Pervasive causes' are different, totaling eleven types. Under the truth of suffering, there are seven, namely the five views (five kinds of wrong views, including the view of self, the view of extremes, wrong views, the view of holding onto views, and the view of holding onto precepts), doubt (hesitation), and ignorance. Under the truth of accumulation, there are four, namely wrong views, the view of holding onto views, doubt, and ignorance. These are the eleven. However, under the truth of suffering, there are ten fetters (ten fundamental afflictions), namely the five sharp fetters (five afflictions that arise relatively easily, including the view of self, the view of extremes, wrong views, the view of holding onto views, and the view of holding onto precepts) and the five dull fetters (five afflictions that are relatively slow to arise, including greed, hatred, delusion, pride, and doubt). Under the truth of accumulation, there are seven, namely greed (raga, desire), hatred (dvesha, aversion), pride (mana, arrogance), wrong views, the view of holding onto views, doubt, and ignorance. Why are only the seven fetters under the truth of suffering and the four fetters under the truth of accumulation called 'pervasive causes'? Because these eleven delusions that obscure the truth universally delude all defiled dharmas (dharmas with afflictions and karma), and can increase all defiled dharmas, hence they are called 'pervasive causes.' Greed, hatred, and pride are afflictions arising from things, and do not universally delude the principles of suffering and accumulation of all defiled dharmas, and cannot increase all defilements. For this reason, they are not called 'pervasive causes.' Why are the afflictions under the truths of cessation and the path not called 'pervasive causes'? Because the afflictions under the truths of cessation and the path delude the truths of cessation and the path, and cannot delude and bind all afflictions, and cannot increase all defilements. For this reason, they are not called 'pervasive causes.' The eleven 'pervasive fetters' delude and bind all five aggregates of afflictions (five afflictions related to the five aggregates). All afflictions are included under the truths of suffering and accumulation. For this reason, only the truths of suffering and accumulation are said to be 'pervasive causes.' The four fetters of the path of cultivation are also afflictions that bind things in things, and cannot increase all defilements. For this reason, they are not called 'pervasive causes.' Second, compare 'pervasive fetters' and 'pervasive causes' to distinguish the differences. There are three differences: one is the difference in scope. The eleven 'pervasive fetters' are only the views, doubt, and ignorance under the truths of suffering and accumulation, and do not include the remaining mind, mental factors, arising, abiding, ceasing, etc. This is called 'narrow.' 'Pervasive causes' include the views, doubt, and ignorance under the truths of suffering and accumulation, as well as all the remaining mind, mental factors, abiding, ceasing, etc. This is called 'broad.' Two is the difference in length. The eleven 'pervasive fetters' encompass the three times of past, present, and future, and are called 'long.' 'Pervasive causes' only exist in the past and present, and do not include the future, which is called 'short.' Three is...
就所生所使之法。通局不同。十一遍使。遍使一切有漏之法。是故名通。遍因唯生染污之法。自余善法白凈無記。非彼所生。就染中從其生者。望之說因。不從生者。則非彼因。是故名局。遍使遍因。差別如是。三就時分別。時謂三世。此三世中。前為后因。后非前因。如過去世。前起煩惱。望后說因。及望現在未來為因。現在世中。前局后因。望未來世。亦得說因。未來還望未來之法。則無因義。未來未起。無前後故。四就處分別。處謂欲界乃至非想。此地地中。當地說因。不望他地。彼染污法。系地別故。故彼偈言。苦集於自地。見疑及無明。是一切遍因。相應因者。止在心法。如心起時。即有一切諸心數法。與心相應。是相應法。展轉相助。有所為作。名相應因。于中心王。望數說因。心心相望。則無因義。一時中。無二心故。數望心王。亦得說因。但就數中異數相望。展轉為因。非同一數相望說因。言報因者。一切三界有漏善法及與不善。能生一切苦樂等報故。名報因。因相如是。
第二門中。就時分別。時謂三世。六因之中。所作最寬。故通三世及非三世。有為法中。所作因者。通於三世。無為法中。所作因者。非三世攝。自分遍因。唯在過現。不通未來。未來未起。無前後故。相應共有及以報因。
【現代漢語翻譯】 現代漢語譯本 關於所生和所使用的法則，『通』（普遍）和『局』（侷限）有所不同。『十一遍使』（eleven pervasive defilements）普遍地影響一切有漏之法（conditioned and defiled dharmas），因此被稱為『通』。『遍因』（pervasive cause）僅僅產生染污之法（defiled dharmas）。其餘的善法（wholesome dharmas）、白凈之法（pure dharmas）和無記之法（neutral dharmas）不是它所產生的。就染污法中，從它所產生的角度來說，可以稱之為『因』；不從它所產生的角度來說，就不是它的『因』。因此被稱為『局』。『遍使』和『遍因』的差別就是這樣。 三、就時間分別。時間指三世（過去、現在、未來）。這三世中，前世是後世的『因』，後世不是前世的『因』。例如，過去世，先前生起的煩惱，對於後來的煩惱來說是『因』，並且對於現在和未來也是『因』。現在世中，先前的煩惱是後來的『因』，對於未來世來說，也可以說是『因』。未來世再對於未來的法來說，就沒有『因』的意義了。因為未來還沒有生起，沒有前後之分。 四、就處所分別。處所指欲界（Kāmadhātu）乃至非想非非想處（Naivasaṃjñānāsaṃjñāyatana）。在這個地界中，當地說是『因』，不涉及其他地界。因為那些染污之法，所繫屬的地界是不同的。所以那首偈頌說：『苦（duhkha）、集（samudaya）于自地，見（drsti）、疑（vicikitsa）及無明（avidya），是一切遍因』。相應因（Samsprayuktuka-hetu）只存在於心法（citta-dharma）中。例如，心生起時，就有一切心所法（caitasika-dharmas）與心相應。這些相應的法，互相幫助，有所作為，稱為『相應因』。在這些法中，對於心王（citta）來說，心所法是『因』。心和心相互之間，就沒有『因』的意義了。因為同一時間中，沒有兩個心。心所法對於心王來說，也可以說是『因』。但是就心所法中，不同的心所法相互之間，可以互為『因』，不是同一個心所法相互之間說是『因』。說到報因（Vipāka-hetu），一切三界（Trailokya）的有漏善法（kusala-dharma）以及不善法（akusala-dharma），能夠產生一切苦樂等果報，所以稱為『報因』。『因』的相狀就是這樣。 第二門中，就時間分別。時間指三世。六因（sad-hetu）之中，所作因（Kriyā-hetu）最為寬廣，所以貫通三世以及非三世。有為法（samskrta-dharma）中，所作因貫通三世。無為法（asamskrta-dharma）中，所作因不屬於三世所攝。自分遍因（Svabhāga-hetu）只存在於過去和現在，不貫通未來。因為未來還沒有生起，沒有前後之分。相應因、共有因（Sahabhū-hetu）以及報因，
【English Translation】 English version Regarding the laws of what is produced and what is used, 'pervasive' and 'limited' are different. The 'eleven pervasive defilements' (eleven pervasive defilements) pervasively influence all conditioned and defiled dharmas (conditioned and defiled dharmas), hence they are called 'pervasive'. 'Pervasive cause' (pervasive cause) only produces defiled dharmas (defiled dharmas). The remaining wholesome dharmas (wholesome dharmas), pure dharmas (pure dharmas), and neutral dharmas (neutral dharmas) are not produced by it. Regarding defiled dharmas, from the perspective of what it produces, it can be called a 'cause'; from the perspective of what it does not produce, it is not its 'cause'. Hence it is called 'limited'. The difference between 'pervasive defilements' and 'pervasive cause' is like this. Three, distinguishing by time. Time refers to the three times (past, present, future). Among these three times, the past is the 'cause' of the future, and the future is not the 'cause' of the past. For example, in the past, the afflictions that arise earlier are the 'cause' for the later afflictions, and are also the 'cause' for the present and future. In the present, the earlier afflictions are the 'cause' of the later ones, and can also be said to be the 'cause' for the future. If the future is considered in relation to future dharmas, then there is no meaning of 'cause'. Because the future has not yet arisen, there is no distinction between before and after. Four, distinguishing by place. Place refers to the Desire Realm (Kāmadhātu) up to the Realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). Within this realm, the local realm is said to be the 'cause', without involving other realms. Because those defiled dharmas are bound to different realms. Therefore, the verse says: 'Suffering (duhkha) and accumulation (samudaya) are in their own realm, views (drsti), doubt (vicikitsa), and ignorance (avidya) are the pervasive causes of everything'. The associated cause (Samsprayuktuka-hetu) only exists in mental dharmas (citta-dharma). For example, when the mind arises, all mental factors (caitasika-dharmas) are associated with the mind. These associated dharmas help each other and act together, and are called 'associated cause'. Among these dharmas, for the mind-king (citta), the mental factors are the 'cause'. Between mind and mind, there is no meaning of 'cause'. Because there are no two minds at the same time. Mental factors can also be said to be the 'cause' for the mind-king. However, among mental factors, different mental factors can be causes for each other, but the same mental factor is not said to be the 'cause' of itself. Speaking of the resultant cause (Vipāka-hetu), all conditioned wholesome dharmas (kusala-dharma) and unwholesome dharmas (akusala-dharma) of the three realms (Trailokya) can produce all kinds of painful and pleasurable results, so they are called 'resultant cause'. The characteristics of 'cause' are like this. In the second section, distinguishing by time. Time refers to the three times. Among the six causes (sad-hetu), the active cause (Kriyā-hetu) is the broadest, so it pervades the three times and non-three times. In conditioned dharmas (samskrta-dharma), the active cause pervades the three times. In unconditioned dharmas (asamskrta-dharma), the active cause is not included in the three times. The self-dividing pervasive cause (Svabhāga-hetu) only exists in the past and present, and does not pervade the future. Because the future has not yet arisen, there is no distinction between before and after. The associated cause, the coexistent cause (Sahabhū-hetu), and the resultant cause,
通其三世。故彼論言。作因一切法。二因說二世。餘三說三世。若使未來無前後故不說自分及遍因者。是則未來無前後故。應無報因。釋言。報因異類牽果。彰因義顯故得說因。自分遍因。同類相起。因相微隱故不說也。
第三門中。對果分別。果別有五。一增上果。二者依果。三者報果。四功用果。五解脫果。增上果者。如彼眼識。為其眼根。增上緣生。故望眼根。為增上果。乃至意識。望意亦然。言依果者。從前生后。同類相起。名為依果。言報果者。善惡等業。得苦樂報。名為報果。功用果者。謂現在世有所成辨。名功用果。地持名此為士夫果。解脫果者。為雜心中。世諦凈智及無漏道。斷諸煩惱。所得無為。名解脫果。地持之中。明世俗智滅諸煩惱。彼非究竟非解脫果。唯取無漏斷結之處。為解脫也。此五果中所作因者。得增上果。自分遍因。同類相生。得彼依果。其報因者。得彼報果。相應共有。得功用果。所作因中對治道者。得解脫果。
第四門中曆法分別。法七種。一者報法。二者不善。三穢污無記。四威儀等白凈無記。五者一切有漏善法。六除初念無漏之道自餘一切無漏善法。七者初念無漏之法。此之七種。攝為四階。初之一門。即為一階。次有兩門。為第二階。次有三門。為第三階。
【現代漢語翻譯】 現代漢語譯本：通達過去、現在、未來三世。所以那部論典說：『造作之因產生一切法，兩種因說明兩世，其餘三種因說明三世。』如果說未來沒有前後次第，所以不說『自分因』（同類因）和『遍因』（普遍因），那麼未來沒有前後次第，就應該沒有報應之因。解釋說：『報因』是不同類的因牽引出果報，彰顯了因的意義，所以可以稱為因。而『自分因』和『遍因』是同類相續產生，因的相狀微弱隱蔽，所以不稱為因。
第三個門中，對果進行分別。果的類別有五種：一是增上果，二是依果，三是報果，四是功用果，五是解脫果。增上果，比如眼識，以眼根為增上緣而生起，所以相對於眼根來說，眼識是增上果。乃至意識，相對於意根也是如此。依果，是從前一生起后一生的同類相續，稱為依果。報果，是善惡等業，得到苦樂的果報，稱為報果。功用果，是指在現在世有所成就，稱為功用果。《瑜伽師地論·本地分》稱此為士夫果（人的努力所獲得的果實）。解脫果，是指在雜染心中，通過世俗諦的清凈智慧以及無漏道，斷除各種煩惱，所獲得的無為法，稱為解脫果。《瑜伽師地論·本地分》中，說明世俗智可以滅除各種煩惱，但那不是究竟的，不是解脫果，只有通過無漏道斷除煩惱結縛的地方，才是解脫果。這五種果中，『所作因』（能作因）可以得到增上果，『自分因』和『遍因』同類相生，可以得到依果，『報因』可以得到報果，『相應因』和『共有因』可以得到功用果，『所作因』中對治道的修行，可以得到解脫果。
第四個門中，歷數諸法進行分別。法有七種：一是報法（果報之法），二是不善法，三是染污無記法，四是威儀等清凈無記法，五是一切有漏善法，六是除了最初一念之外的無漏道，其餘一切無漏善法，七是最初一念的無漏法。這七種法，可以歸納為四個階位。第一種，即為第一階位。第二和第三種，為第二階位。第四、第五和第六種，為第三階位。
【English Translation】 English version: He penetrates the three times. Therefore, that treatise says: 'The cause of action produces all dharmas, two causes explain two times, and the remaining three explain three times.' If it is said that the future has no sequence, therefore 'Sabhāga-hetu' (cause of the same kind) and 'Sarvatraga-hetu' (pervasive cause) are not mentioned, then because the future has no sequence, there should be no retributive cause. Explanation: 'Retributive cause' is a different kind of cause that leads to a result, highlighting the meaning of cause, so it can be called a cause. 'Sabhāga-hetu' and 'Sarvatraga-hetu' arise from the same kind of continuity, and the appearance of the cause is subtle and hidden, so they are not called causes.
In the third section, the results are distinguished. There are five types of results: first, Adhipati-phala (dominant result); second, Niśraya-phala (dependent result); third, Vipāka-phala (retributive result); fourth, Kriyā-phala (functional result); and fifth, Vimukti-phala (liberation result). Adhipati-phala, such as eye consciousness, arises with the eye organ as the dominant condition, so relative to the eye organ, eye consciousness is the Adhipati-phala. Similarly, consciousness is also the same relative to the mind organ. Niśraya-phala, is the same kind of continuity from the previous life to the next, called Niśraya-phala. Vipāka-phala, is the good and evil karma that results in suffering and happiness, called Vipāka-phala. Kriyā-phala, refers to accomplishments in the present life, called Kriyā-phala. The Yogācārabhūmi-śāstra calls this Puruṣakāra-phala (the fruit of human effort). Vimukti-phala, refers to the unconditioned dharma obtained by eliminating various afflictions through pure wisdom of worldly truth and the unconditioned path in the defiled mind, called Vimukti-phala. The Yogācārabhūmi-śāstra explains that worldly wisdom can eliminate various afflictions, but that is not ultimate, not Vimukti-phala; only the place where the bonds of affliction are severed through the unconditioned path is Vimukti-phala. Among these five results, 'Kāraṇa-hetu' (efficient cause) can obtain Adhipati-phala, 'Sabhāga-hetu' and 'Sarvatraga-hetu' arise from the same kind and can obtain Niśraya-phala, 'Vipāka-hetu' can obtain Vipāka-phala, 'Samprayuktaka-hetu' and 'Sahabhū-hetu' can obtain Kriyā-phala, and the practice of the antidote path among 'Kāraṇa-hetu' can obtain Vimukti-phala.
In the fourth section, dharmas are enumerated and distinguished. There are seven types of dharmas: first, Vipāka-dharma (retributive dharma); second, Akuśala (unwholesome); third, Kliṣṭa-avyākṛta (defiled indeterminate); fourth, Īryāpatha-ādi-śukla-avyākṛta (pure indeterminate such as deportment); fifth, all Sāsrava-kuśala-dharmas (wholesome dharmas with outflows); sixth, all Anāsrava-kuśala-dharmas (wholesome dharmas without outflows) except for the first thought of the path; seventh, the first thought of the Anāsrava-dharma (dharma without outflows). These seven types of dharmas can be summarized into four stages. The first type is the first stage. The second and third types are the second stage. The fourth, fifth, and sixth types are the third stage.
末後一門。為第四階。初階之中。要分為二。一者心法。二非心法。彼心法者。從五因生。除其遍因。以彼報法非煩惱故。非心法。從四因生。除其遍因之義。類同前釋。除相應因。非心法故。第二階中。亦有心法及非心法。彼心法者。從五因生。除其報因。非報法故。非心法者。從四因生。除彼報因。非報法故。除相應因。非心法故。第三階中。亦有心法及非心法。彼心法者。從四因生。除其報因。非報法故。亦除遍因。非煩惱故。非心法者。從三因生。除彼報因。及除遍因。義同前釋。除相應因。非心法故。第四階中。亦有心法及非心法。彼心法者。從三因生。除其報因。以非報故。亦除遍因。非煩惱故。除自分因。以初無漏無自分故。非心法者。從二因生。謂所作因及共有因。無有一法從一因生。
第五門中。辨其同異。同異之義。如大智論說。所言同者。如彼中說。六因之義相同毗曇。更無差別。所言異者。小乘法中。隨相定執。不知此等幻化緣起。菩薩了知如幻如化如水中月明鏡中像等。畢竟無有一法別守自性。雖無定性因緣不無。此即是其同異之相。六因之義。略辨如是。
四空義兩門分別(辨相一 攝相二)
五法三自性義三門分別(一明五法 二明三性 三相對分別)
先
【現代漢語翻譯】 現代漢語譯本 末後一門，為第四階。在第四階的初階中，要分為兩種：一是心法，二是非心法。所謂心法，是從五種因緣生起的，除去其中的遍因（Sarvatraga-hetu，普遍存在的因），因為報法（Vipāka-dharma，果報之法）不是煩惱。非心法，是從四種因緣生起的，除去其中的遍因，意義與前面的解釋相同。除去相應因（Samprayuktaka-hetu，相應的因），因為它不是心法。在第二階中，也有心法和非心法。所謂心法，是從五種因緣生起的，除去其中的報因（Vipāka-hetu，果報的因），因為它不是報法。非心法，是從四種因緣生起的，除去其中的報因，因為它不是報法。除去相應因，因為它不是心法。在第三階中，也有心法和非心法。所謂心法，是從四種因緣生起的，除去其中的報因，因為它不是報法，也除去遍因，因為它不是煩惱。非心法，是從三種因緣生起的，除去其中的報因，也除去遍因，意義與前面的解釋相同。除去相應因，因為它不是心法。在第四階中，也有心法和非心法。所謂心法，是從三種因緣生起的，除去其中的報因，因為它不是果報，也除去遍因，因為它不是煩惱，除去自分因（Svabhāva-hetu，自身本性的因），因為最初的無漏法沒有自身本性的因。非心法，是從兩種因緣生起的，即所作因（Kāraṇa-hetu，作用的因）和共有因（Sahabhū-hetu，共同存在的因）。沒有一種法是從一種因緣生起的。
第五門中，辨別它們的同異之處。同異的意義，如《大智度論》（Mahāprajñāpāramitopadeśa）所說。所說的相同之處，如其中所說，六因（Hetu，因）的意義與毗曇（Abhidharma，阿毗達磨）相同，沒有差別。所說的不同之處，小乘法中，隨順表相而執著，不知道這些是幻化緣起。菩薩（Bodhisattva）了知如幻如化，如水中月、明鏡中像等，畢竟沒有一種法單獨守護自己的本性。雖然沒有固定的自性，但因緣不是沒有。這就是它們同異的相狀。六因的意義，簡略辨別如上。
四空義兩門分別（辨相一，攝相二）
五法三自性義三門分別（一明五法，二明三性，三相對分別）
先
【English Translation】 English version The last section is the fourth stage. Within the initial stage of the fourth stage, it should be divided into two: one is mental dharmas (Citta-dharma), and the other is non-mental dharmas (Acitta-dharma). The so-called mental dharmas arise from five causes, excluding the pervasive cause (Sarvatraga-hetu), because resultant dharmas (Vipāka-dharma) are not afflictions. Non-mental dharmas arise from four causes, excluding the meaning of the pervasive cause, which is similar to the previous explanation. Exclude the associated cause (Samprayuktaka-hetu) because it is not a mental dharma. In the second stage, there are also mental and non-mental dharmas. The so-called mental dharmas arise from five causes, excluding the resultant cause (Vipāka-hetu), because it is not a resultant dharma. Non-mental dharmas arise from four causes, excluding the resultant cause, because it is not a resultant dharma. Exclude the associated cause because it is not a mental dharma. In the third stage, there are also mental and non-mental dharmas. The so-called mental dharmas arise from four causes, excluding the resultant cause, because it is not a resultant dharma, and also excluding the pervasive cause, because it is not an affliction. Non-mental dharmas arise from three causes, excluding the resultant cause and also excluding the pervasive cause, with the meaning being the same as the previous explanation. Exclude the associated cause because it is not a mental dharma. In the fourth stage, there are also mental and non-mental dharmas. The so-called mental dharmas arise from three causes, excluding the resultant cause because it is not a result, and also excluding the pervasive cause because it is not an affliction, excluding the self-nature cause (Svabhāva-hetu), because the initial unconditioned (Anāsrava) does not have a self-nature cause. Non-mental dharmas arise from two causes, namely the efficient cause (Kāraṇa-hetu) and the coexistent cause (Sahabhū-hetu). There is no dharma that arises from one cause.
In the fifth section, distinguish their similarities and differences. The meaning of similarities and differences is as explained in the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom). What is said to be the same is, as mentioned therein, the meaning of the six causes (Hetu) is the same as in the Abhidharma, with no difference. What is said to be different is that in the Hīnayāna (Small Vehicle) teachings, there is adherence to characteristics, not knowing that these are illusory arising from conditions. Bodhisattvas (Bodhisattva) understand that they are like illusions, like transformations, like the moon in water, like images in a clear mirror, etc., ultimately there is no dharma that separately guards its own nature. Although there is no fixed self-nature, the conditions are not non-existent. These are the aspects of their similarities and differences. The meaning of the six causes is briefly distinguished as above.
The meaning of the Four Emptinesses is distinguished in two sections (Distinguishing Characteristics 1, Summarizing Characteristics 2)
The meaning of the Five Dharmas and Three Self-natures is distinguished in three sections (1. Explaining the Five Dharmas, 2. Explaining the Three Natures, 3. Relative Distinction)
First
辨五法。五法之義。出楞伽經。自體名法。一切諸法。各有體性。故云自體。法相不同離分為五。一名。二相。三者妄想。后翻經中名為分別。四者正智。五者如如。后翻經中名為真如。名雖少異。其義大同。此五之中。前三生死。后二涅槃。名者所謂妄想施設諸法名字。宣說諸法流滅言教。故稱為名。是以經言。名謂瓶等。又復世間假名之法。窮實無體。但是名有。故曰名也。所言相者。就彼世間假名法中。事相差別。所謂色聲香味觸等。形色不同。故名為相。是以經言。眼色耳聲。如是一切處所形相色像等。現名為相也。言妄想者。即前立名取相之心。虛構不真。名為妄想。故經說言。隨名取相。了別諸法名妄想也。言正智者。了法緣起無有自性。離妄分別契如真照。名為正智。言如如者。是前正智所契之理。諸法體同。故名為如。就一如中。體備法界恒沙佛法。隨法辨如。如義非一。彼此皆如。故。曰如如。如非虛妄。故復經中。亦名真如。然此如理旨通染凈。窮契在佛。是故通攝。以為涅槃。對實論之。五中前三。是生死法。次一涅槃。后一是理。名義如是。體相云何。生死法中。義別七重。一者根本迷實妄想。二依妄想便有一切境界相生。如因昏夢便有一切夢境界起。三依是相復起心想。取為實有。為之施
【現代漢語翻譯】 現代漢語譯本 辨五法。《楞伽經》中闡述了五法的含義。自體被稱為法，一切諸法皆有其體性，因此稱為自體。諸法之相各不相同，可分為五類：一為名，二為相，三為妄想（後來的譯經中稱為分別），四為正智，五為如如（後來的譯經中稱為真如）。名稱雖略有差異，但意義大致相同。這五者之中，前三者屬於生死輪迴，后二者屬於涅槃寂靜。所謂『名』，是指通過妄想而施設的諸法名字，以及宣說諸法流變生滅的言語教導，因此稱為『名』。所以經中說，『名』是指瓶子等等。而且世間的假名之法，追究其實質並無實體，僅僅是名稱的存在，所以稱為『名』。所謂『相』，是指在世間假名法中，事物所呈現的差別，例如色、聲、香、味、觸等等，它們的形狀和顏色各不相同，因此稱為『相』。所以經中說，眼睛所見的顏色，耳朵所聽的聲音，像這樣一切處所的形狀和顏色等顯現，就稱為『相』。所謂『妄想』，是指先前立名取相的心，這種心虛構不真實，因此稱為『妄想』。所以經中說，隨著名稱而取相，分辨諸法，這就是妄想。所謂『正智』，是指了知諸法由因緣而生起，沒有自性，遠離虛妄分別，與真如之理相契合的智慧，稱為『正智』。所謂『如如』，是指先前正智所契合的真理。諸法的本體是相同的，因此稱為『如』。在這唯一的『如』之中，本體具備了法界中如恒河沙數般眾多的佛法。隨著法來辨別『如』，『如』的意義並非單一，彼此都是『如』。因為『如』不是虛妄的，所以在經中也稱為『真如』。然而，這個『如』之理，貫通染污和清凈，最終在佛的境界中達到極致，因此可以總攝一切，作為涅槃。從究竟真實的層面來說，這五者中的前三者是生死之法，第四個是涅槃，第五個是真如之理。名稱和意義就是這樣。那麼，它們的體相又是怎樣的呢？在生死之法中，意義上又可分為七重：一是根本的迷惑實相的妄想；二是依著妄想便會產生一切境界之相，就像因為昏沉做夢，便會產生一切夢中的境界；三是依著這些相，又會生起心念，執取它們為真實存在，併爲之施...
【English Translation】 English version Discriminating the Five Dharmas. The meaning of the Five Dharmas is explained in the Laṅkāvatāra Sūtra. The self-nature is called Dharma. All dharmas have their own inherent nature, hence they are called self-nature. The characteristics of dharmas differ and can be divided into five categories: first, name (nāma); second, characteristic (lakṣaṇa); third, discrimination (vikalpa), in later translations called 'distinction'; fourth, right knowledge (samyagjñāna); and fifth, suchness (tathatā), in later translations called 'true suchness'. Although the names are slightly different, their meanings are largely the same. Among these five, the first three belong to saṃsāra (birth and death), and the last two belong to nirvāṇa (liberation). 'Name' refers to the names of all dharmas established through discrimination, as well as the verbal teachings that explain the flow and cessation of dharmas; hence it is called 'name'. Therefore, the sutra says, 'Name' refers to things like a pot. Moreover, the dharmas of conventional names in the world have no substance when their reality is investigated; they are merely names, hence they are called 'name'. 'Characteristic' refers to the differences in phenomena within the conventional name-dharmas of the world, such as form (rūpa), sound (śabda), smell (gandha), taste (rasa), touch (sparśa), etc., which have different shapes and colors; hence they are called 'characteristic'. Therefore, the sutra says, the color seen by the eye, the sound heard by the ear, and all such forms and appearances in all places are called 'characteristic'. 'Discrimination' refers to the mind that previously established names and grasped characteristics. This mind is constructed and not real, hence it is called 'discrimination'. Therefore, the sutra says, grasping characteristics according to names and distinguishing all dharmas is discrimination. 'Right knowledge' refers to the wisdom that understands that dharmas arise from conditions and have no self-nature, that is free from false distinctions, and that accords with the truth of suchness; hence it is called 'right knowledge'. 'Suchness' refers to the principle that is realized by the aforementioned right knowledge. The essence of all dharmas is the same, hence it is called 'suchness'. Within this single 'suchness', the essence is fully equipped with as many Buddha-dharmas as there are sands in the Ganges River throughout the Dharma Realm. Discriminating 'suchness' according to the dharmas, the meaning of 'suchness' is not singular; they are all 'suchness' to each other. Because 'suchness' is not false, it is also called 'true suchness' in the sutra. However, this principle of 'suchness' pervades both defilement and purity, and ultimately reaches its peak in the state of Buddhahood; therefore, it can encompass everything and be regarded as nirvāṇa. From the perspective of ultimate reality, the first three of these five are dharmas of saṃsāra, the fourth is nirvāṇa, and the fifth is the principle of true suchness. That is how the names and meanings are. So, what are their substance and characteristics like? Within the dharmas of saṃsāra, there are seven levels of meaning: first, the fundamental delusion of mistaking reality; second, based on discrimination, all realms of phenomena arise, just as all dream realms arise from a state of drowsiness; third, based on these phenomena, thoughts arise again, grasping them as real and applying...
名。四依是心便有名生。五依名已復起心想。隨名取相。名為覺觀。六依覺觀起于言說。七依言說復起心想。隨言取法。就此七中第一第三第五第七。說為妄想。第二重者。說之為相。第四第六。說以為名。然此名相及與妄想。若隨情取。悉是狂惑顛倒所見。畢竟無法。若窮其本。皆是法界如來藏性。隨顛倒轉為此三事。故經說言。自性清凈。不染而染。義在於此。前三如是。后二云何。然就第八真識之中。隨義分二。一體二用。論其體也。即是法界恒沙佛。同一體性。互相整合。一備一切。成一法。良以法界互相成故。無有一門別守自性。如說諸法以之為有。隨義別分。諸法之外。無別有法自性可得。有不可得。有法是如。還即說彼有等諸法。以之為空。隨義別分。諸法之外。無別空體自性可得。空不可得。空性亦如。乃至宣說一切諸法為非有無。隨義分別。有無等外。無別有一非有非無自性可得。是故亦如。諸門類爾。畢竟無有一法一義別守自性。皆無性故。說為如如。論其用也。恒沙佛法。整合心事。此之心事在染。與惑妄想應緣整合生死。說為前三。名相妄想在凈息染。契窮自體。便成法界差別行德。就此凈用。說為正智。五法如是(此一門竟)。
次明三性。三種自性。亦出楞伽。言自性者。諸法自
【現代漢語翻譯】 現代漢語譯本：名（nama）。四依是心便有名生。五依名已復起心想。隨名取相。名為覺觀（vitarka-vicara）。六依覺觀起于言說。七依言說復起心想。隨言取法。就此七中第一第三第五第七。說為妄想（bhrānti）。第二重者。說之為相（lakṣaṇa）。第四第六。說以為名。然此名相及與妄想。若隨情取。悉是狂惑顛倒所見。畢竟無法。若窮其本。皆是法界（dharmadhātu）如來藏性（tathāgatagarbha）。隨顛倒轉為此三事。故經說言。『自性清凈，不染而染』。義在於此。前三如是。后二云何。然就第八真識（ālayavijñāna）之中。隨義分二。一體二用。論其體也。即是法界恒沙佛。同一體性。互相整合。一備一切。成一法。良以法界互相成故。無有一門別守自性。如說諸法以之為有。隨義別分。諸法之外。無別有法自性可得。有不可得。有法是如。還即說彼有等諸法。以之為空。隨義別分。諸法之外。無別空體自性可得。空不可得。空性亦如。乃至宣說一切諸法為非有無。隨義分別。有無等外。無別有一非有非無自性可得。是故亦如。諸門類爾。畢竟無有一法一義別守自性。皆無性故。說為如如（tathatā）。論其用也。恒沙佛法。整合心事。此之心事在染。與惑妄想應緣整合生死。說為前三。名相妄想在凈息染。契窮自體。便成法界差別行德。就此凈用。說為正智（samyagjñāna）。五法如是(此一門竟)。 次明三性。三種自性。亦出楞伽。言自性者。諸法自
【English Translation】 English version: Name (nama). The fourth dependence is that mind gives rise to name. The fifth dependence is that after name, thoughts arise again. Grasping appearances based on name is called conceptualization (vitarka-vicara). The sixth dependence is that conceptualization gives rise to speech. The seventh dependence is that speech gives rise to thoughts again, grasping dharmas based on speech. Among these seven, the first, third, fifth, and seventh are said to be delusion (bhrānti). The second is said to be appearance (lakṣaṇa). The fourth and sixth are said to be name. However, these names, appearances, and delusions, if grasped according to emotions, are all the perceptions of madness, confusion, and inversion, ultimately without substance. If their origin is investigated, they are all the nature of the Dharmadhātu (dharmadhātu) and the Tathāgatagarbha (tathāgatagarbha). They transform into these three things according to inversion. Therefore, the sutra says, 'The self-nature is pure, defiled without being defiled.' The meaning lies in this. The first three are like this. What about the latter two? Within the eighth true consciousness (ālayavijñāna), it is divided into two according to meaning: one substance and two functions. Regarding its substance, it is the countless Buddhas of the Dharmadhātu, sharing the same nature, mutually integrated. One contains all, forming one dharma. Because the Dharmadhātu mutually integrates, no single gate separately guards its own nature. For example, it is said that all dharmas exist because of it. Separating according to meaning, outside of all dharmas, there is no separate dharma nature to be obtained. Existence cannot be obtained. The nature of existence is thus. It is also said that all dharmas are empty because of it. Separating according to meaning, outside of all dharmas, there is no separate empty substance to be obtained. Emptiness cannot be obtained. The nature of emptiness is also thus. Furthermore, it is declared that all dharmas are neither existent nor nonexistent. Separating according to meaning, outside of existence and nonexistence, there is no separate nature that is neither existent nor nonexistent to be obtained. Therefore, it is also thus. All gates are similar. Ultimately, there is no single dharma or meaning that separately guards its own nature. Because all are without nature, it is said to be Suchness (tathatā). Regarding its function, countless Buddha-dharmas integrate into the affairs of the mind. These affairs of the mind, when defiled, integrate with afflictions and delusions, giving rise to birth and death. This is said to be the first three. Names, appearances, and delusions, when purified and ceasing defilement, accord with and exhaust the self-substance, thus becoming the differentiated virtuous conduct of the Dharmadhātu. Regarding this pure function, it is said to be Right Knowledge (samyagjñāna). The five dharmas are like this (this one section ends). Next, explaining the three natures. The three kinds of self-nature also come from the Laṅkāvatāra Sūtra. Regarding self-nature, the self-nature of all dharmas...
體故為自性。此猶是其法之異名。然性得不同離分為三。一者妄想。二者緣起。后翻經中名為因緣。三者為成。后翻經中。名第一義。三中前二。是生死法。后一涅槃。言妄想者。所謂凡夫迷實之心。起諸法相。辨相施名。依名取相。所取不實。故曰妄想。故經說言。虛妄分別名字及相。名妄想也。心法非一。以何義故但云妄想。不說妄受及余心法。然心法中想者。正是取相之義。執取中強故偏說之。理實一切心心數法。皆是妄也。言因緣者。前妄想中。能取之心。及所取法。窮其體實。皆非自性。因緣之有。故曰因緣。法從緣起。故復經中說為緣起。所言成者。諸佛如來離妄真智。及智所證諸法如理體非虛敗。自性成實。故名為成。對前二種。此法勝出。故后經中名第一義(此二門竟)。
次以五法。對三自性辨其同異。此五及三。離合為異。體性同也。故經說言。彼三自性。攝入五中。即攝五法。為三自性。相狀如何。彼五法中名相妄想。入三性中。攝為妄想因緣自性。正智如如。合為成性。故經說言。名相妄想自性二相。正智如如則為成相。對之且然。義猶難解。準依經文。五中前三。通為妄想因緣自性。不別分別。云何前三。通得名為妄想因緣。妄想還為妄想自性。義在易知。是以經言。從名生於虛妄
分別。是妄想性分別。猶是妄想義也。彼名及相。尋名及相。尋名取之。雖非妄想。窮其根本。妄想所起。攝末從本。是故通名妄想自性。故經說言。彼名及相。是妄想性。云何前三通得名為因緣自性。名相妄想。雖是情事。窮其體實。悉是幻化因緣之法。故曰因緣。通相如是。若別分之。亦得宣說。五中名相。即是三中因緣自性。以彼名相從於妄想因緣生故。名因緣也。五中妄想。即是三中妄想自性。五法三性。略辨如是。
六種相門義
六種相者。出華嚴經十地品也。諸法體狀。謂之為相。門別名門。此門所辨。異於余門。故曰門別。如經中說。不二法門有盡解脫門等。若對行心。能通趣入。故曰門也。門別不同。故有六種。所謂總別同異成壞。此六乃是諸法體義。體義虛通。旨無不在。義雖遍在。事隔無之。是以論言。一切十句。皆有六相。除事。事謂陰界入等。陰界入等。彼此相望。事別隔礙。不具斯六。所以除之。若攝事相以從體義。陰界入等一一之中。皆具無量六相門也。今且就一色陰之中。辨其六相。余類可知。如一色陰。同體具有恒沙佛法。謂苦無常不凈虛假空無我等一切佛法。是等諸法。義別體同。互相緣集。攝彼同體一切佛法。以成一色。色名為總。就此總中。開出無量恒沙佛法。
【現代漢語翻譯】 現代漢語譯本 分別，是妄想性的分別，仍然是妄想的含義。對於『名』（nāma，名稱）和『相』（lakṣaṇa，表象），追尋名稱和表象，通過名稱來把握它們，雖然這本身不是妄想，但追究其根本，卻是從妄想產生的。從結果歸結到根本，所以統稱為妄想自性。因此經書上說，『名』和『相』是妄想的性質。 為什麼前面三種（名、相、妄想）可以統稱為因緣自性呢？名稱、表象和妄想，雖然是情識上的事情，但追究它們的實體，都是幻化因緣之法，所以說是因緣。普遍的相是這樣。如果分別來說，也可以這樣宣說：五種（名、相、妄想、正智、如如）中的『名』和『相』，就是三種（因緣自性、妄想自性、真如自性）中的因緣自性，因為這些名稱和表象是從妄想因緣產生的，所以稱為因緣。五種中的『妄想』，就是三種中的妄想自性。五法三性的簡要辨析就是這樣。 六種相門義 六種相，出自《華嚴經·十地品》。諸法的體和狀態，稱為『相』（lakṣaṇa）。『門』（dvāra）是類別的意思，這裡所辨析的，不同於其他的類別，所以說是『門別』。如同經中所說，不二法門、有盡解脫門等等。如果對於修行之心，能夠通達進入，所以稱為『門』。門別不同，所以有六種，分別是總、別、同、異、成、壞。這六種是諸法的本體和意義。本體和意義虛空通達，旨意無所不在。意義雖然普遍存在，但具體事物卻有隔閡而不能完全體現。所以論中說，一切十句，都具有六相，除了事物本身。事物指的是陰（skandha）、界（dhātu）、入（āyatana）等等。陰、界、入等等，彼此相對，事物之間有區別和阻礙，不具備這六種相，所以要排除。如果將事物的相，歸結到本體和意義，那麼陰、界、入等等，每一個之中，都具備無量的六相門。現在且就一個色陰（rūpa-skandha）之中，辨析這六相，其餘的可以類推。如同一個色陰，同體具有恒河沙數般的佛法，比如苦、無常、不凈、虛假、空、無我等等一切佛法。這些佛法，意義不同，本體相同，互相緣起聚集，攝取這些同體的一切佛法，來成就一個整體，這個整體就叫做『總』（samāsa）。就這個『總』之中，開出無量恒河沙數般的佛法。
【English Translation】 English version Discrimination, is delusional discrimination, still meaning delusion. Regarding 'nāma' (name) and 'lakṣaṇa' (characteristic), seeking names and characteristics, grasping them through names, although this itself is not delusion, tracing its root, it arises from delusion. Gathering from the end to the root, therefore it is collectively called the nature of delusion. Therefore, the scriptures say, 'nāma' and 'lakṣaṇa' are the nature of delusion. Why can the first three (name, characteristic, delusion) be collectively called the nature of dependent origination? Name, characteristic, and delusion, although they are matters of emotion and cognition, examining their substance, they are all illusory dharmas of dependent origination, therefore it is said to be dependent origination. The universal characteristic is like this. If we speak separately, it can also be declared like this: 'nāma' and 'lakṣaṇa' in the five (name, characteristic, delusion, correct knowledge, suchness) are the nature of dependent origination in the three (nature of dependent origination, nature of delusion, nature of suchness), because these names and characteristics arise from the dependent origination of delusion, therefore they are called dependent origination. 'Delusion' in the five is the nature of delusion in the three. The brief analysis of the five dharmas and three natures is like this. The Meaning of the Six Aspects The six aspects come from the 'Ten Grounds' chapter of the Avataṃsaka Sūtra. The substance and state of all dharmas are called 'lakṣaṇa' (aspect). 'Dvāra' (gate) means category, and what is analyzed here is different from other categories, so it is called 'different gates'. As the sutra says, the non-dual dharma gate, the gate of complete liberation, etc. If, for the mind of practice, one can penetrate and enter, it is called a 'gate'. The gates are different, so there are six types, namely, totality, difference, sameness, otherness, formation, and destruction. These six are the substance and meaning of all dharmas. The substance and meaning are empty and pervasive, and the meaning is omnipresent. Although the meaning is universally present, specific things have separation and cannot fully embody it. Therefore, the treatise says that all ten sentences have six aspects, except for things themselves. Things refer to skandha (aggregates), dhātu (elements), āyatana (sense bases), etc. Skandhas, dhātus, āyatanas, etc., are relative to each other, and there are differences and obstacles between things, and they do not have these six aspects, so they must be excluded. If the aspects of things are attributed to the substance and meaning, then each of the skandhas, dhātus, āyatanas, etc., has countless six aspect gates. Now, let's analyze these six aspects in one rūpa-skandha (aggregate of form), and the rest can be inferred by analogy. Like one rūpa-skandha, it has countless Buddha-dharmas in the same body, such as suffering, impermanence, impurity, falsity, emptiness, non-self, and all Buddha-dharmas. These dharmas have different meanings, but the same substance, arising and gathering together, taking all the Buddha-dharmas of the same body to achieve a whole, and this whole is called 'samāsa' (totality). From this 'totality', countless Buddha-dharmas are opened up.
色隨彼法。則有無量。所謂苦色．無常色．不凈色．名用色．空無我色．乃至真實緣起之色。如是無量差別之色。是名為別。就彼別中。苦無常等諸法之上。皆有色義。名之為同。色義雖同。然彼色苦。異色無常異。如是一切。各各不同。是名為異。就彼異中。義門雖殊。其體不別。體不別故。諸義雖眾。不得相離。不相離故。隨之辨色。得攝為一。是故名成。成猶略也。體雖不別。義門恒異。義門異故。一色隨之。得為多色。目之為壞。壞猶廣也。據實論之。說前四門。辨義應足。為約同異成前二門故有六也。色義如是。今更就彼色無常中。以辨六相。余類可知。總攝諸義。以為無常。是名為總。就此總中。開出無量恒沙佛法。無常隨彼。則有無量。謂色無常．苦無常．不凈無常．空無常．無我無常。乃至真實緣起無常。有如是等無量差別。是名為別。就彼別中色苦等。上皆有無常。是名為異。無常雖同。而色苦等各各不同。是名為異。就此異中。義門雖殊。體性不別。性不別。故義門雖眾。不得相離。不相離故。隨諸義門。所辨無常。得攝為一。是名為成。體雖不別。義門恒異。義門異故。無常隨之得為眾多。是名為壞。如是色中無量諸義。及餘一切陰界入等。準此可知。六相之義。既通諸法。依法成行。行亦齊
【現代漢語翻譯】 現代漢語譯本 色隨順於彼法，則有無量差別。例如苦色（帶來痛苦的色）、無常色（無常變化的色）、不凈色（不潔凈的色）、名用色（作為名稱使用的色）、空無我色（空性無我的色），乃至真實緣起之色（依真實因緣生起的色）。像這樣有無量差別的色，這叫做『別』（差別）。 就彼差別之中，苦、無常等諸法之上，都具有色的意義，這叫做『同』（相同）。色的意義雖然相同，然而色的苦和色的無常是不同的，像這樣一切各各不同，這叫做『異』（相異）。 就彼相異之中，意義的門徑雖然不同，其體性卻不相異。體性不相異的緣故，意義的門徑雖然眾多，卻不能互相分離。不互相分離的緣故，隨著所辨別的色，可以攝歸為一，因此叫做『成』（成就），成就猶如概括。 體性雖然不相異，意義的門徑卻恒常相異。意義的門徑相異的緣故，一種色隨著意義的差別，可以成為多種色，稱之為『壞』（破壞），破壞猶如擴充套件。 根據實際情況來說，說明前面四門，辨析意義應該足夠了。爲了概括相同和相異，成就前面兩門，所以有六相。 色的意義是這樣。現在更就色的無常之中，來辨析六相，其餘的可以類推得知。總括所有的意義，作為無常，這叫做『總』（總括）。 就此總括之中，開出無量恒河沙數的佛法，無常隨順於彼，則有無量差別。例如色無常、苦無常、不凈無常、空無常、無我無常，乃至真實緣起無常。有像這樣等等無量差別，這叫做『別』（差別）。 就彼差別之中，色、苦等等之上，都具有無常，這叫做『同』（相同）。無常雖然相同，而色、苦等等各各不同，這叫做『異』（相異）。 就此相異之中，意義的門徑雖然不同，體性卻不相異。體性不相異的緣故，意義的門徑雖然眾多，卻不能互相分離。不互相分離的緣故，隨著諸義門所辨別的無常，可以攝歸為一，這叫做『成』（成就）。 體性雖然不相異，意義的門徑卻恒常相異。意義的門徑相異的緣故，無常隨著意義的差別，可以成為眾多，這叫做『壞』（破壞）。 像這樣色中無量的意義，以及其餘一切陰（蘊）、界（處）、入（根）等等，參照這個道理就可以知道。六相的意義，既然貫通諸法，依法成就修行，修行也同樣如此。
【English Translation】 English version Rūpa (form) following those dharmas (laws/teachings) has limitless variations, such as dukkha rūpa (suffering form), anicca rūpa (impermanent form), asubha rūpa (impure form), nāma-prayoga rūpa (name-usage form), sunyata-anatta rūpa (emptiness-no self form), and even the true dependent origination rūpa (form). Such limitless differentiated forms are called 『distinction』. Within those distinctions, above the dharmas such as suffering and impermanence, all have the meaning of rūpa (form), which is called 『sameness』. Although the meaning of rūpa (form) is the same, the suffering of rūpa (form) is different from the impermanence of rūpa (form). Thus, everything is different from each other, which is called 『difference』. Within those differences, although the paths of meaning are different, their essence is not different. Because the essence is not different, although the paths of meaning are numerous, they cannot be separated from each other. Because they are not separated from each other, the rūpa (form) that is distinguished can be gathered into one, therefore it is called 『accomplishment』, accomplishment is like summarizing. Although the essence is not different, the paths of meaning are constantly different. Because the paths of meaning are different, one rūpa (form) can become many rūpas (forms) following the differences in meaning, which is called 『destruction』, destruction is like expanding. According to the actual situation, explaining the first four aspects should be sufficient to distinguish the meaning. In order to summarize sameness and difference, and to accomplish the first two aspects, there are six aspects. The meaning of rūpa (form) is like this. Now, let's analyze the six aspects within the impermanence of rūpa (form), and the rest can be inferred. Summarizing all the meanings as impermanence is called 『totality』. Within this totality, countless Buddha-dharmas (Buddha's teachings) as numerous as the sands of the Ganges River are revealed, and impermanence following them has limitless variations, such as rūpa-anicca (form-impermanence), dukkha-anicca (suffering-impermanence), asubha-anicca (impurity-impermanence), sunyata-anicca (emptiness-impermanence), anatta-anicca (no self-impermanence), and even true dependent origination-anicca (impermanence). There are such limitless variations, which are called 『distinction』. Within those distinctions, above rūpa (form), dukkha (suffering), etc., all have impermanence, which is called 『sameness』. Although impermanence is the same, rūpa (form), dukkha (suffering), etc., are different from each other, which is called 『difference』. Within those differences, although the paths of meaning are different, the essence is not different. Because the essence is not different, although the paths of meaning are numerous, they cannot be separated from each other. Because they are not separated from each other, the impermanence distinguished by the paths of meaning can be gathered into one, which is called 『accomplishment』. Although the essence is not different, the paths of meaning are constantly different. Because the paths of meaning are different, impermanence can become numerous following the differences in meaning, which is called 『destruction』. Like this, the limitless meanings in rūpa (form), and all the other skandhas (aggregates), dhātus (elements), āyatanas (sense bases), etc., can be understood by referring to this principle. Since the meaning of the six aspects pervades all dharmas (laws/teachings), accomplishing practice according to the Dharma (law/teachings), the practice is also the same.
有。是故初地第四愿中宣說。一切菩薩所行。皆有總別同異等也。隨行所說。廣如地論。此六乃是大乘之淵綱。圓通之妙門。若能善會斯趣。一異等執。逍然無跡。六相之義。略辨如是。
大乘義章卷第三(終)
大乘義章卷第三(末)
八識義十門分別(釋名一 辨相二 根塵有無三 大小有無四 真妄依持五 真妄勛習六 迷悟修舍七 迷悟分齊八 修舍分齊九 對治邪執十)
第一釋名。八識之義。出楞伽經。故彼經中。大慧白佛。世尊不立八種識耶。佛言。建立。所言識者。乃是神知之別名也。隨義分別。識乃無量。今據一門且論八種。八名是何。一者眼識。二者耳識。三者鼻識。四者舌識。五者身識。六者意識。七者阿陀那識。八阿梨耶識。八中前六。隨根受名。后之二種。就體立稱。根謂眼耳鼻舌身意。從斯別識。故有六種。體含真偽故。復分二。就前六中。對色名眼。乃至第六對法名意。依此生心。能有了別故。名眼識乃至意識。阿陀那者。此方正翻名為無解。體是無明癡闇心故。隨義傍翻。差別有八。一無明識。體是根本無明地故。二名業識。依無明心不覺妄念忽然動故。三名轉識。依前業識。心相漸粗。轉起外相分別取故。四名現識。所起妄境。應現自心。如明鏡中現色
【現代漢語翻譯】 現代漢語譯本： 有。因此，在初地第四愿中宣說了，一切菩薩所修行的，都有總相、別相、同相、異相等差別。關於隨行所說的內容，詳細的記載在地論中。這六相是大乘佛法的精髓和綱領，是圓融通達的妙門。如果能夠很好地理解其中的旨趣，那麼對於一異等執著，就會自然而然地消失得無影無蹤。六相的意義，簡略地辨析如上所述。
《大乘義章》卷第三（終）
《大乘義章》卷第三（末）
八識義十門分別（釋名一，辨相二，根塵有無三，大小有無四，真妄依持五，真妄熏習六，迷悟修舍七，迷悟分齊八，修舍分齊九，對治邪執十）
第一，解釋名稱。八識的意義，出自《楞伽經》（Laṅkāvatāra Sūtra）。所以該經中，大慧菩薩（Mahāmati）問佛陀（Buddha）：『世尊（Bhagavān）不建立八種識嗎？』佛陀回答說：『建立。』所說的識，是神知（consciousness）的別名。隨著意義的不同，識有無量種。現在根據一個方面，暫且討論八種。這八種識的名稱是什麼呢？第一是眼識（cakṣur-vijñāna），第二是耳識（śrotra-vijñāna），第三是鼻識（ghrāṇa-vijñāna），第四是舌識（jihvā-vijñāna），第五是身識（kāya-vijñāna），第六是意識（mano-vijñāna），第七是阿陀那識（ādanavijñāna），第八是阿梨耶識（ālayavijñāna）。八識中，前六識隨著根（indriya）而得名。后兩種識，就其體性而立稱。根是指眼、耳、鼻、舌、身、意。從這些根而分別產生識，所以有六種。體性包含真和偽，所以又分為兩種。就前六識中，對色（rūpa）而名為眼識，乃至第六識對法（dharma）而名為意識。依靠這些根而生起心，能夠了別事物，所以名為眼識乃至意識。阿陀那（ādana）的意思是執取，此方（指中國）的正確翻譯是無解，因為其體性是無明（avidyā）和癡闇（ignorance）之心。隨著意義而旁譯，差別有八種：第一是無明識，體性是根本無明之地。第二名業識（karma-vijñāna），依無明心不覺而妄念忽然發動。第三名轉識（pravṛtti-vijñāna），依前業識，心相漸漸粗顯，轉而生起外相分別取著。第四名現識（darśana-vijñāna），所生起的虛妄境界，應現於自心，如同明鏡中顯現色相。
【English Translation】 English version: Yes. Therefore, it is declared in the fourth vow of the first ground (bhūmi) that all the practices of Bodhisattvas have general, specific, same, and different aspects, etc. The details of what is said about the practices are extensively described in the Treatise on the Grounds (Yogācārabhūmi-śāstra). These six aspects are the essence and guiding principles of Mahāyāna Buddhism, and they are the wonderful gateway to perfect understanding. If one can well understand their meaning, then attachments to notions of one and different, etc., will naturally disappear without a trace. The meaning of the six aspects is briefly explained as above.
Mahāyāna-samgraha-vyākhyā (Commentary on the Compendium of the Great Vehicle), Volume 3 (End)
Mahāyāna-samgraha-vyākhyā (Commentary on the Compendium of the Great Vehicle), Volume 3 (End)
Ten Distinctions of the Eight Consciousnesses (Explanation of Names 1, Differentiation of Characteristics 2, Existence or Non-existence of Roots and Objects 3, Existence or Non-existence of Large and Small 4, Reliance on True and False 5, Conditioning of True and False 6, Delusion and Enlightenment, Cultivation and Abandonment 7, Boundaries of Delusion and Enlightenment 8, Boundaries of Cultivation and Abandonment 9, Counteracting Wrong Views 10)
First, Explanation of Names. The meaning of the eight consciousnesses comes from the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra). Therefore, in that sutra, Mahāmati (Mahāmati) asked the Buddha (Buddha): 'Bhagavān (Bhagavān), do you not establish eight kinds of consciousnesses?' The Buddha replied: 'I establish them.' What is called consciousness is another name for spiritual knowing (consciousness). According to different meanings, there are countless kinds of consciousnesses. Now, based on one aspect, let us discuss eight kinds for the time being. What are the names of these eight? First is eye-consciousness (cakṣur-vijñāna), second is ear-consciousness (śrotra-vijñāna), third is nose-consciousness (ghrāṇa-vijñāna), fourth is tongue-consciousness (jihvā-vijñāna), fifth is body-consciousness (kāya-vijñāna), sixth is mind-consciousness (mano-vijñāna), seventh is ādana-consciousness (ādanavijñāna), and eighth is ālayavijñāna (ālayavijñāna). Among the eight consciousnesses, the first six are named according to the root (indriya). The latter two are named according to their nature. The roots refer to eye, ear, nose, tongue, body, and mind. From these roots, different consciousnesses arise, so there are six kinds. The nature contains both truth and falsehood, so it is further divided into two kinds. Among the first six consciousnesses, that which is related to form (rūpa) is called eye-consciousness, and so on until the sixth consciousness, which is related to dharma (dharma), is called mind-consciousness. Relying on these roots, the mind arises, and it is able to distinguish things, so it is called eye-consciousness and so on until mind-consciousness. Ādana (ādana) means grasping, and the correct translation in this land (referring to China) is 'no solution', because its nature is ignorance (avidyā) and darkness (ignorance) of mind. According to the meaning, there are eight kinds of differences: first is ignorance-consciousness, whose nature is the ground of fundamental ignorance. Second is called karma-consciousness (karma-vijñāna), which arises when the mind of ignorance is unaware and false thoughts suddenly move. Third is called turning-consciousness (pravṛtti-vijñāna), which relies on the previous karma-consciousness, the mind's appearance gradually becomes coarse, and it turns to arise external appearances and grasping. Fourth is called manifestation-consciousness (darśana-vijñāna), the false realm that arises manifests in one's own mind, like colors appearing in a clear mirror.
相故。五名智識。於前現識所現境中。分別染凈違順法故。此乃昏妄分別名智。非是明解脫為智也。六名相續識。妄境牽心。心隨境界。攀緣不斷。復能住持善惡業果。不斷絕故。七名妄識。總前六種非真實故。八名執識。執取我故。又執一切虛妄相故。阿梨耶者。此方正翻名為無沒。雖在生死。不失沒故。隨義傍翻。名別有八。一名藏識。如來之藏為此識故。是以經言。如來之藏名為藏識。以此識中涵含法界恒沙佛法故名為藏。又為空義所覆藏故。亦名為藏。二名聖識。出生大聖之所用故。三名第一義識。以殊勝故。故楞伽經。說之以為第一義心。四名凈識。亦名無垢識。體不染故。故經說為自性凈心。五名真識。體非妄故。六名真如識。論自釋言。心之體性無所破故。名之為真。無所立故說以為如。七名家識。亦名宅識。是虛妄法所依處故。八名本識。與虛妄心為根本故。名別如是。八中前六。有所了別可名為識。后之二種。云何名識。釋有兩義。一義釋云。后二雖非了別之因。而是了體。故名為識。第二義者。八識並有了別之義。故通名識。云何了別。了別有三。一事相了別。謂前六識。二妄相了別。謂第七識。三者真實自體了別。謂第八識。了別既通。是故八種俱名為識。名義如是。
第二門中。辨其
【現代漢語翻譯】 相故（xiāng gù）。五名智識（wǔ míng zhì shí）：因為有『相』的緣故。第五個名稱是智識，於前現識（yú qián xiàn shí）所現境中，分別染凈違順法故：在前一刻的現識所顯現的境界中，能分別染污、清凈、違背、順從等法。此乃昏妄分別名智（cǐ nǎi hūn wàng fēn bié míng zhì），非是明解脫為智也：這只是昏昧虛妄的分辨，稱之為『智』，並非是明白解脫之道的智慧。六名相續識（liù míng xiāng xù shí）：第六個名稱是相續識，妄境牽心（wàng jìng qiān xīn），心隨境界（xīn suí jìng jiè），攀緣不斷（pān yuán bù duàn），復能住持善惡業果（fù néng zhù chí shàn è yè guǒ），不斷絕故：虛妄的境界牽引心識，心識跟隨著境界，攀緣不停，又能保持善惡業的果報，使之不會斷絕。七名妄識（qī míng wàng shí）：第七個名稱是妄識，總前六種非真實故：總括前面的六種識，都不是真實的。八名執識（bā míng zhí shí）：第八個名稱是執識，執取我故（zhí qǔ wǒ gù），又執一切虛妄相故：因為執取『我』的緣故，又執著一切虛妄的現象。阿梨耶者（ā lí yé zhě）：『阿梨耶』，此方正翻名為無沒（cǐ fāng zhèng fān míng wéi wú méi），雖在生死（suī zài shēng sǐ），不失沒故：在這裡正確的翻譯是『無沒』，即使在生死輪迴中，也不會消失。隨義傍翻（suí yì bàng fān），名別有八（míng bié yǒu bā）：根據意義另外翻譯，還有八個不同的名稱。一名藏識（yī míng zàng shí）：第一個名稱是藏識，如來之藏（rú lái zhī zàng）為此識故：如來的『藏』就是這個識。是以經言（shì yǐ jīng yán），如來之藏名為藏識（rú lái zhī zàng míng wéi zàng shí），以此識中涵含法界恒沙佛法故名為藏（yǐ cǐ shí zhōng hán hán fǎ jiè héng shā fó fǎ gù míng wéi zàng）：因此經書上說，如來的『藏』就叫做藏識，因為這個識中包含著法界中無數的佛法，所以叫做『藏』。又為空義所覆藏故（yòu wéi kōng yì suǒ fù zàng gù），亦名為藏（yì míng wéi zàng）：又因為被空性的意義所覆蓋隱藏，所以也叫做『藏』。二名聖識（èr míng shèng shí）：第二個名稱是聖識，出生大聖之所用故：因為是出生大聖者所使用的。三名第一義識（sān míng dì yī yì shí）：第三個名稱是第一義識，以殊勝故：因為非常殊勝的緣故。故楞伽經（gù léng qié jīng），說之以為第一義心（shuō zhī yǐ wéi dì yī yì xīn）：所以《楞伽經》（Léngqié jīng）中，把它說成是第一義心。四名凈識（sì míng jìng shí）：第四個名稱是凈識，亦名無垢識（yì míng wú gòu shí），體不染故：也叫做無垢識，因為它的本體沒有被染污。故經說為自性凈心（gù jīng shuō wéi zì xìng jìng xīn）：所以經書上說它是自性清凈心。五名真識（wǔ míng zhēn shí）：第五個名稱是真識，體非妄故：因為它的本體不是虛妄的。六名真如識（liù míng zhēn rú shí）：第六個名稱是真如識，論自釋言（lùn zì shì yán），心之體性無所破故（xīn zhī tǐ xìng wú suǒ pò gù），名之為真（míng zhī wéi zhēn），無所立故說以為如（wú suǒ lì gù shuō yǐ wéi rú）：論書中自己解釋說，心的體性沒有什麼是可以被破除的，所以叫做『真』，沒有什麼可以被建立的，所以說它是『如』。七名家識（qī míng jiā shí）：第七個名稱是家識，亦名宅識（yì míng zhái shí），是虛妄法所依處故：也叫做宅識，因為它是虛妄法所依賴的地方。八名本識（bā míng běn shí）：第八個名稱是本識，與虛妄心為根本故：因為它是虛妄心的根本。名別如是（míng bié rú shì）：名稱的差別就是這樣。八中前六（bā zhōng qián liù），有所了別可名為識（yǒu suǒ liǎo bié kě míng wéi shí）：八識中的前六識，因為有所了別，所以可以叫做『識』。后之二種（hòu zhī èr zhǒng），云何名識（yún hé míng shí）：後面的兩種識，為什麼也叫做『識』呢？釋有兩義（shì yǒu liǎng yì）：解釋有兩種說法。一義釋云（yī yì shì yún），后二雖非了別之因（hòu èr suī fēi liǎo bié zhī yīn），而是了體（ér shì liǎo tǐ），故名為識（gù míng wéi shí）：一種解釋說，後面的兩種識雖然不是了別的原因，但是了別的本體，所以叫做『識』。第二義者（dì èr yì zhě），八識並有了別之義（bā shí bìng yǒu liǎo bié zhī yì），故通名識（gù tōng míng shí）：第二種解釋是，八識都具有了別的意義，所以都統稱為『識』。云何了別（yún hé liǎo bié）：如何了別呢？了別有三（liǎo bié yǒu sān）：了別有三種。一事相了別（yī shì xiàng liǎo bié）：第一種是事相了別，謂前六識（wèi qián liù shí）：指的是前六識。二妄相了別（èr wàng xiàng liǎo bié）：第二種是妄相了別，謂第七識（wèi dì qī shí）：指的是第七識。三者真實自體了別（sān zhě zhēn shí zì tǐ liǎo bié）：第三種是真實自體了別，謂第八識（wèi dì bā shí）：指的是第八識。了別既通（liǎo bié jì tōng），是故八種俱名為識（shì gù bā zhǒng jù míng wéi shí）：既然了別是共通的，所以八種識都可以叫做『識』。名義如是（míng yì rú shì）：名稱和意義就是這樣。 第二門中（dì èr mén zhōng），辨其（biàn qí）：第二部分，辨別這些識的...
【English Translation】 English version: Because of 'appearances'. The fifth is called Consciousness (zhì shí): Because of 'appearances'. The fifth name is Intellect-Consciousness, because in the realm manifested by the preceding Present Consciousness (xiàn shí), it distinguishes between defiled and pure, agreeable and disagreeable dharmas. This is a confused and deluded distinction called 'Intellect' (zhì), not the wisdom of understanding liberation. The sixth is called Continuing Consciousness (xiāng xù shí): The sixth name is Continuing Consciousness, because deluded realms pull the mind, the mind follows the realm, clinging and attachment are continuous, and it can also sustain the karmic results of good and evil, without interruption. The seventh is called Deluded Consciousness (wàng shí): The seventh name is Deluded Consciousness, because all the preceding six are not real. The eighth is called Grasping Consciousness (zhí shí): The eighth name is Grasping Consciousness, because it grasps onto the 'self', and also grasps onto all illusory appearances. Ālaya (阿梨耶): 'Ālaya', the correct translation here is 'Non-Disappearance' (wú méi), because even in the cycle of birth and death, it does not disappear. According to the meaning, another translation gives eight different names. The first is called Storehouse Consciousness (zàng shí): The first name is Storehouse Consciousness, because the Tathāgata-garbha (rú lái zhī zàng) is this consciousness. Therefore, the sutra says, the Tathāgata-garbha is called Storehouse Consciousness, because this consciousness contains the countless Buddha-dharmas of the Dharma Realm, hence it is called 'Storehouse'. Also, because it is covered and hidden by the meaning of emptiness, it is also called 'Storehouse'. The second is called Holy Consciousness (shèng shí): The second name is Holy Consciousness, because it is used by the Great Saints. The third is called First Principle Consciousness (dì yī yì shí): The third name is First Principle Consciousness, because it is supremely excellent. Therefore, the Laṅkāvatāra Sūtra (Léngqié jīng) speaks of it as the First Principle Mind. The fourth is called Pure Consciousness (jìng shí): The fourth name is Pure Consciousness, also called Immaculate Consciousness (wú gòu shí), because its essence is not defiled. Therefore, the sutra speaks of it as the inherently pure mind. The fifth is called True Consciousness (zhēn shí): The fifth name is True Consciousness, because its essence is not deluded. The sixth is called Suchness Consciousness (zhēn rú shí): The sixth name is Suchness Consciousness, the treatise itself explains, because the essence of the mind cannot be destroyed, hence it is called 'True', and because nothing can be established, it is said to be 'Suchness'. The seventh is called Home Consciousness (jiā shí): The seventh name is Home Consciousness, also called Dwelling Consciousness (zhái shí), because it is the place where illusory dharmas rely. The eighth is called Root Consciousness (běn shí): The eighth name is Root Consciousness, because it is the root of the deluded mind. The differences in names are like this. Among the eight, the first six (qián liù): Among the eight consciousnesses, the first six, because they have discrimination, can be called 'Consciousness'. The latter two (hòu zhī èr zhǒng): The latter two, why are they also called 'Consciousness'? There are two explanations (liǎng yì): There are two explanations. One explanation says (yī yì shì yún): One explanation says that although the latter two are not the cause of discrimination, they are the essence of discrimination, hence they are called 'Consciousness'. The second explanation (dì èr yì zhě): The second explanation is that all eight consciousnesses have the meaning of discrimination, hence they are all called 'Consciousness'. How is there discrimination (yún hé liǎo bié): How is there discrimination? There are three types of discrimination (liǎo bié yǒu sān): There are three types of discrimination. The first is discrimination of phenomena (shì xiàng liǎo bié): The first is discrimination of phenomena, referring to the first six consciousnesses. The second is discrimination of deluded appearances (wàng xiàng liǎo bié): The second is discrimination of deluded appearances, referring to the seventh consciousness. The third is discrimination of the true self-essence (zhēn shí zì tǐ liǎo bié): The third is discrimination of the true self-essence, referring to the eighth consciousness. Since discrimination is common (liǎo bié jì tōng): Since discrimination is common, therefore all eight are called 'Consciousness'. The names and meanings are like this. In the second section (dì èr mén zhōng): In the second section, distinguishing their (biàn qí): In the second section, distinguishing the...
體相。于中廣略開合不定。或說為一。如彼色心非色非心。三聚法中。一切識。總名為心。或分為二。二有三門。一通別為二。二真妄為二。三體相分二。言通別者。曲有兩門。其一義者。前六事識。說以為別。七八為通。前六隨事取境各異。前後間起。故名為別。七八常有故說為通。問曰。前六何故間起。前六心境別體。難了作念。方知。作念各異。故六別起不得一時。又前六識。生藉四緣。因緣．次第．緣緣．增上。所依六根。為增上緣。所緣六塵。說為緣緣。前生心法。開導起后。名次第緣。自分相應共有法等。以為因緣。無有一時具足六種。次第緣義。為是六識不得並生。問曰。若言次第緣別故令六識前後生者。毗曇所說。無記心邊。有十二數。十通大地及與覺觀。善心起時。二十二數。十二同前。加十善地。從無記心時。十二同數。前有同類為次第緣。可令頓起。十善大地。前無同數為次第緣。何得並生。望不善品為難亦爾。五煩惱地睡無慚愧十使隨一。何由並生。釋言。前生心心數法。總相為緣。開導生后。非別相對故。后所起諸心心法。若多若少。皆同並生。問曰。心法非別相對。總藉前緣。后多心法一時生者。六識之心。何故不爾。藉前一識。為次第緣。令后多識一時並生。何為不得。釋言。不類心
【現代漢語翻譯】 現代漢語譯本 體相：在此之中，廣略的開合不定。或者說它為一，比如色（rupa，物質）和心（citta，精神）既非色也非心。在三聚法（tri-skandha-dharma）中，一切的識（vijnana，意識）總稱為心。或者分為二：二有三種門徑。一是通別為二，二是真妄為二，三是體相分二。 說到通別，其中有兩重意義。第一種意義是，前六識（眼識、耳識、鼻識、舌識、身識、意識）被認為是『別』，第七識（末那識，manas）和第八識（阿賴耶識，alaya-vijnana）被認為是『通』。前六識隨著所取境界的不同而各異，並且前後相續生起，所以稱為『別』。第七識和第八識恒常存在，所以稱為『通』。 問：為什麼前六識是間斷生起的？ 答：因為前六識所緣的心境是不同的實體，難以同時了知和作意。只有通過作意才能知道它們各自不同，所以前六識是分別生起，不能同時生起。而且，前六識的生起依賴於四種緣：因緣（hetu-pratyaya）、次第緣（samanantara-pratyaya）、緣緣（alambana-pratyaya）、增上緣（adhipati-pratyaya）。所依的六根（眼根、耳根、鼻根、舌根、身根、意根）是增上緣，所緣的六塵（色、聲、香、味、觸、法）是緣緣。前生的心法開導後生心法，名為次第緣。與自身相應的共有法等是因緣。沒有一時能具足這六種緣，次第緣的意義在於六識不能同時生起。 問：如果說因為次第緣不同，所以導致六識前後生起。那麼，毗曇（Abhidharma）中所說的，無記心（avyakrta，非善非惡的心）生起時，有十二種心所（caitasika，心理活動），包括十種通大地法（sarvatraga）以及覺（vitarka，尋）和觀（vicara，伺）。善心生起時，有二十二種心所，包括前面十二種，加上十種善地法（kusala-bhumika）。從無記心生起時，十二種心所相同，前有同類作為次第緣，可以同時生起。但是十種善地法，前面沒有同類作為次第緣，怎麼能同時生起？以不善品（akusala，不善）為例也是如此。五煩惱地法（klesa-bhumika）、睡眠（middha，昏沉）、無慚（ahrikya，無慚愧）、無愧（anapatrapya，無羞恥）以及十使（dasa samyojanas，十種結縛）中的任何一種，又怎麼能同時生起？ 答：前生起的心和心所法，以總相作為緣，開導後生起的心和心所法。不是以個別相對的方式。所以，後來生起的諸心和心所法，無論是多是少，都可以同時生起。 問：如果心法不是以個別相對的方式，而是總藉助於前緣，那麼後來的多種心法可以同時生起，為什麼六識不能這樣呢？藉助於前一生起的識作為次第緣，讓後來的多種識同時生起，為什麼不行呢？ 答：因為它們不是同類的心。
【English Translation】 English version The nature of entities: Within this, the opening and closing in terms of breadth and brevity are not fixed. Sometimes it is said to be one, such as how 'rupa' (form/matter) and 'citta' (mind/consciousness) are neither form nor mind. Within the 'tri-skandha-dharma' (three aggregates of existence), all 'vijnana' (consciousness) are collectively called 'citta' (mind). Or it can be divided into two: these two have three approaches. First, 'general' and 'specific' as two; second, 'true' and 'illusory' as two; third, 'essence' and 'appearance' as two. Speaking of 'general' and 'specific', there are two meanings within it. The first meaning is that the first six 'vijnanas' (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are considered 'specific', while the seventh 'manas' (mind) and eighth 'alaya-vijnana' (storehouse consciousness) are considered 'general'. The first six 'vijnanas' differ according to the different objects they perceive, and they arise sequentially, so they are called 'specific'. The seventh and eighth 'vijnanas' are constantly present, so they are called 'general'. Question: Why do the first six 'vijnanas' arise intermittently? Answer: Because the mind and objects perceived by the first six 'vijnanas' are different entities, it is difficult to know and attend to them simultaneously. Only through attention can one know that they are different, so the first six 'vijnanas' arise separately and cannot arise simultaneously. Moreover, the arising of the first six 'vijnanas' depends on four conditions: 'hetu-pratyaya' (causal condition), 'samanantara-pratyaya' (contiguous condition), 'alambana-pratyaya' (object condition), and 'adhipati-pratyaya' (dominant condition). The six 'indriyas' (sense organs) on which they rely are the 'adhipati-pratyaya', and the six 'vishayas' (sense objects) they perceive are the 'alambana-pratyaya'. The preceding mental phenomena guide the subsequent mental phenomena, which is called 'samanantara-pratyaya'. The co-existing dharmas that correspond to oneself are the 'hetu-pratyaya'. There is no time when all six conditions are complete, and the meaning of 'samanantara-pratyaya' is that the six 'vijnanas' cannot arise simultaneously. Question: If it is said that because the 'samanantara-pratyaya' is different, it causes the six 'vijnanas' to arise sequentially, then, as stated in the 'Abhidharma', when 'avyakrta' (neutral mind) arises, there are twelve 'caitasikas' (mental factors), including the ten 'sarvatraga' (omnipresent mental factors) as well as 'vitarka' (initial application of thought) and 'vicara' (sustained application of thought). When a wholesome mind arises, there are twenty-two 'caitasikas', including the previous twelve, plus the ten 'kusala-bhumika' (wholesome mental factors). When arising from a neutral mind, the twelve 'caitasikas' are the same, and the preceding similar factors serve as the 'samanantara-pratyaya', allowing them to arise simultaneously. However, the ten 'kusala-bhumika' do not have similar factors preceding them as the 'samanantara-pratyaya', so how can they arise simultaneously? The same difficulty arises when considering unwholesome qualities. How can the five 'klesa-bhumika' (afflictive mental factors), 'middha' (drowsiness), 'ahrikya' (shamelessness), 'anapatrapya' (lack of embarrassment), and any one of the ten 'dasa samyojanas' (ten fetters) arise simultaneously? Answer: The preceding mind and mental factors, in their totality, serve as the condition, guiding the subsequent mind and mental factors. It is not in a separate, relative manner. Therefore, the subsequent minds and mental factors that arise, whether many or few, can all arise simultaneously. Question: If mental phenomena are not in a separate, relative manner, but rather rely on the preceding condition in totality, so that many subsequent mental phenomena can arise simultaneously, then why can't the six 'vijnanas' do this? By relying on a preceding 'vijnana' as the 'samanantara-pratyaya', allowing many subsequent 'vijnanas' to arise simultaneously, why is this not possible? Answer: Because they are not minds of the same kind.
與數法。從來相扶。共造一緣。共辦一事。故得並生。六識相望。取境各別。成辦有異。故不併生。如想受等一一數法不得並起。六識心王。何容得並。問曰。楞伽宣說六塵一時俱現六識並用。云何間起。釋言。彼說是妄識中集用六識。非事識收。事識不併。經論大同。問曰。何故妄中六識一時頓起。事識不爾。釋亦。妄中境從心現。心外無法。以心現故。一時並生。事識之中。心境別體。別體難了。故識不併。妄中六識。並用既然。真中六識。並用亦爾。問曰。事中取性。無明始終常有遍通六識。以何義故不名為通。釋言。彼乃事別法中各立定性。不取為一。故不名通。問曰。真妄二種識中所起六識。依根不同。取境各別。以何義故不說為別。釋言。彼六相似別異。推體唯是一心所為。心外無別。攝用從體。故說為通。一義如是。第二義者。事妄及真。三重識中。所有六識。悉名為別。三重識中。所有通義。皆名為通。事中通者。取性無明。妄中通者。妄執我相及無明地。義如后解。真中通者。真如心體。亦如后釋。通別如是(此一門竟)。
次就真妄開合為二。前六及七同名妄識。第八名真。妄中前六。迷於因緣虛假之法。妄取定性。故名為妄。第七妄識。心外無法。妄取有相故名為妄。第八真識。體如一
【現代漢語翻譯】 現代漢語譯本：關於數法（dharma counting）。數法從來都是相互輔助的，共同創造一個緣起，共同完成一件事情，所以能夠同時產生。六識（six consciousnesses）相互作用，所取的境界各不相同，成就的事情也有差異，所以不能同時產生。比如想（saṃjñā）、受（vedanā）等每一個數法都不能同時生起，六識心王（the king of six consciousnesses）怎麼可能同時產生呢？ 問：楞伽經（Laṅkāvatāra Sūtra）中宣說六塵（six sense objects）一時同時顯現，六識同時並用，為什麼會有間隔地生起呢？ 答：那是說在妄識（false consciousness）中集合運用六識，不是事識（objective consciousness）所包含的。事識不能同時並生，經論的說法大體相同。 問：為什麼在妄識中六識一時頓然生起，而事識卻不是這樣呢？ 答：因為在妄識中，境界是從心中顯現的，心外沒有法。因為是從心顯現的緣故，所以一時同時產生。在事識之中，心和境是不同的個體，不同的個體難以同時明瞭，所以識不能同時並生。妄識中的六識，同時並用既然是這樣，真識（true consciousness）中的六識，同時並用也是這樣。 問：在事識中，取性的無明（ignorance），始終常有，普遍貫通六識，根據什麼意義不稱之為通呢？ 答：那是事別法中各自建立固定的性質，不取為一體，所以不稱為通。 問：真妄兩種識中所生起的六識，依據的根（root）不同，所取的境界各不相同，根據什麼意義不說是別呢？ 答：那六個相似而有差別，推究其本體，只是一個心所為，心外沒有差別。收攝作用，是從本體出發的，所以說是通。這是一個意義。第二個意義是，事識、妄識以及真識，這三重識中，所有的六識，都稱為別。三重識中，所有的通義，都稱為通。事識中的通，是取性的無明。妄識中的通，是妄執我相（false clinging to the self）以及無明地（ground of ignorance），意義在後面解釋。真識中的通，是真如心體（tathatā-mind），也像後面解釋的那樣。通和別就是這樣。（這一門結束） 接下來就真妄開合為二。前六識和第七識都叫做妄識，第八識叫做真識。妄識中的前六識，迷惑于因緣虛假的法，錯誤地執取固定的性質，所以叫做妄。第七妄識，心外沒有法，錯誤地執取有相，所以叫做妄。第八真識，體性如一。
【English Translation】 English version: On the counting of dharmas. Dharmas always assist each other, together creating a condition, together accomplishing a matter, therefore they can arise simultaneously. The six consciousnesses interact, taking different realms, and the things they accomplish are different, so they cannot arise simultaneously. For example, each dharma such as saṃjñā (perception) and vedanā (feeling) cannot arise simultaneously, how can the king of six consciousnesses arise simultaneously? Question: The Laṅkāvatāra Sūtra proclaims that the six sense objects appear simultaneously, and the six consciousnesses are used together, why do they arise intermittently? Answer: That is to say that the six consciousnesses are collectively used in false consciousness, not included in objective consciousness. Objective consciousness cannot arise simultaneously, the scriptures and treatises say the same thing in general. Question: Why do the six consciousnesses arise suddenly and simultaneously in false consciousness, but not in objective consciousness? Answer: Because in false consciousness, the realm appears from the mind, and there is no dharma outside the mind. Because it appears from the mind, they arise simultaneously. In objective consciousness, the mind and the realm are different entities, and different entities are difficult to understand simultaneously, so consciousnesses cannot arise simultaneously. Since the six consciousnesses in false consciousness are used simultaneously, the six consciousnesses in true consciousness are also used simultaneously. Question: In objective consciousness, the ignorance that takes on nature is always present and universally penetrates the six consciousnesses, according to what meaning is it not called 'universal'? Answer: That is because in the separate dharmas of objective consciousness, each establishes a fixed nature, and they are not taken as one, so it is not called 'universal'. Question: The six consciousnesses that arise in the two kinds of consciousness, true and false, rely on different roots and take different realms, according to what meaning are they not said to be 'separate'? Answer: Those six are similar but different, but when their essence is investigated, they are only the actions of one mind, and there is no difference outside the mind. Gathering the functions comes from the essence, so it is said to be 'universal'. That is one meaning. The second meaning is that in the three levels of consciousness—objective, false, and true—all the six consciousnesses are called 'separate'. In the three levels of consciousness, all the meanings of 'universal' are called 'universal'. The 'universal' in objective consciousness is the ignorance that takes on nature. The 'universal' in false consciousness is the false clinging to the self and the ground of ignorance, the meaning of which will be explained later. The 'universal' in true consciousness is the tathatā-mind, which will also be explained later. That is how 'universal' and 'separate' are. (This section ends) Next, true and false are opened and combined into two. The first six consciousnesses and the seventh consciousness are both called false consciousness, and the eighth consciousness is called true consciousness. The first six consciousnesses in false consciousness are deluded by the conditioned and false dharmas, and falsely grasp fixed natures, so they are called false. The seventh false consciousness has no dharma outside the mind, and falsely grasps appearances, so it is called false. The eighth true consciousness has a unified nature.
味。妙出情妄。故說為真。又復隨緣種種。故異變體無失壞。故名為真。如一味藥流出異味而體無異。又以恒沙真法整合。內照自體恒法。故名為真。真妄如是(此二門竟)。
次就體相分以為二。如起信論說。一心真如門。是心體性。二心生滅門。是其心相。就真論體。論體常寂平等一味。名心真如。又如論釋。於此心中。無法可壞。故名為真。無法可存。故說為如。據妄攝真。真與妄合。緣集起盡名心生滅。心真如中。義別有二。一如實空。論自釋言。從本已來。不與一切染法相應。離一切法差別之相。謂非有相非無相。非非有相非非無相。非有無俱相。非一相亦非異相。非非一相非非異相。非一異俱相。亦非自相亦非他相。非非自相非非他相。非自他俱相。如是一切妄心分別。皆不相應。故名為空。言非有相。出於有句。言非無相。出於無句。言非非有非非無者。出非有無句。非有無俱者。出於亦有亦無之句。余亦如是。二如實不空。論自釋言。謂離妄想。常恒不變。具過恒沙凈法滿足。雖復不空無相可取。離念境界。唯證相應真如如是。心生滅中。亦有兩門。一者本覺。生滅中真。二者不覺。生滅中妄。言本覺者。論自釋言。以對無明不覺心故。說之為覺。以對后際始覺心故。說為本覺。相狀如何。論
【現代漢語翻譯】 現代漢語譯本：味道。美妙之處在於超越了情感的虛妄。所以說它是『真』。又因為它隨著因緣而呈現種種變化，但其本體卻沒有絲毫的損失或毀壞，所以也稱為『真』。就像一種藥物流出不同的味道，但其本體卻沒有改變一樣。而且，它是由如恒河沙數般真實的法所整合，能夠向內照亮自身的恒常之法，所以稱為『真』。『真』與『妄』就是這樣。（這兩個方面講完了）。
接下來從體和相兩個方面來分析。正如《起信論》所說：『一心真如門』是心的體性，『二心生滅門』是心的相。就『真』而言，它的本體是常寂、平等、單一的味道，稱為『心真如』。又如《起信論》的解釋：『在這個心中，沒有什麼是可以被破壞的，所以稱為『真』；沒有什麼是可以被儲存的，所以稱為『如』。』從『妄』來統攝『真』，『真』與『妄』結合，因緣聚合而生起，因緣散盡而滅亡，這稱為『心生滅』。在『心真如』中，意義上又可以分為兩種：一是『如實空』。《起信論》自己解釋說：『從本來開始，它就不與一切染污之法相應，遠離一切法的差別之相，即非有相、非無相、非非有相、非非無相、非有無俱相、非一相亦非異相、非非一相非非異相、非一異俱相，亦非自相亦非他相、非非自相非非他相、非自他俱相。』像這樣，一切虛妄心的分別，都與它不相應，所以稱為『空』。說『非有相』，是出於『有』的範疇；說『非無相』，是出於『無』的範疇；說『非非有非非無』，是出於『非有非無』的範疇；『非有無俱』，是出於『亦有亦無』的範疇。其餘的也像這樣理解。二是『如實不空』。《起信論》自己解釋說：『它遠離虛妄的念想，是常恒不變的，具足超過恒河沙數般的清凈之法，雖然不空，但沒有相可以執取，是超越念頭的境界，只有通過證悟才能相應。』真如就是這樣。
在『心生滅』中，也有兩個方面：一是『本覺』，是生滅中的『真』；二是不覺，是生滅中的『妄』。說到『本覺』，《起信論》自己解釋說：『因為要針對無明不覺之心，所以才說它是『覺』；因為要針對後來的始覺之心，所以才說它是『本覺』。』它的相狀是怎樣的呢？《起信論》
【English Translation】 English version: Taste. Its wonder lies in transcending the delusions of emotion. Therefore, it is said to be 'true'. Moreover, because it manifests various changes according to conditions, yet its essence remains without any loss or destruction, it is also called 'true'. Just as one medicine can produce different tastes, but its essence remains unchanged. Furthermore, it is composed of true dharmas as numerous as the sands of the Ganges, and it can inwardly illuminate its own constant dharma, so it is called 'true'. Such is the nature of 'true' and 'false'. (These two aspects are now complete).
Next, we analyze it from the two aspects of essence and characteristics. As the Awakening of Faith states: 'The One Mind True Thusness Gate' is the essence of the mind, and 'The Two Aspects of Mind Arising and Ceasing Gate' is its characteristics. Regarding 'true', its essence is constant stillness, equality, and a single taste, called 'Mind True Thusness'. As the Awakening of Faith explains: 'Within this mind, there is nothing that can be destroyed, so it is called 'true'; there is nothing that can be preserved, so it is called 'thusness'.' From the perspective of 'false' encompassing 'true', 'true' and 'false' combine, arising from the aggregation of conditions and ceasing with the dispersal of conditions, this is called 'Mind Arising and Ceasing'. Within 'Mind True Thusness', there are two distinct meanings: first, 'True Emptiness'. The Awakening of Faith itself explains: 'From the very beginning, it does not correspond with any defiled dharmas, and it is apart from all differentiated characteristics of dharmas, that is, neither having characteristics nor not having characteristics, neither not having characteristics nor not not having characteristics, neither having and not having characteristics together, neither one characteristic nor different characteristics, neither not one characteristic nor not different characteristics, neither one and different characteristics together, neither self-characteristic nor other-characteristic, neither not self-characteristic nor not other-characteristic, neither self and other characteristics together.' Like this, all discriminations of the deluded mind do not correspond with it, so it is called 'empty'. Saying 'not having characteristics' comes from the category of 'having'; saying 'not not having characteristics' comes from the category of 'not having'; saying 'neither not having nor not not having' comes from the category of 'neither having nor not having'; 'neither having and not having together' comes from the category of 'both having and not having'. The rest can be understood in the same way. Second, 'True Non-Emptiness'. The Awakening of Faith itself explains: 'It is apart from deluded thoughts, constantly unchanging, possessing pure dharmas exceeding the sands of the Ganges in number, although not empty, there are no characteristics to grasp, it is a realm beyond thought, only through enlightenment can one correspond with it.' Such is True Thusness.
Within 'Mind Arising and Ceasing', there are also two aspects: first, 'Original Enlightenment', which is the 'true' within arising and ceasing; second, non-enlightenment, which is the 'false' within arising and ceasing. Regarding 'Original Enlightenment', the Awakening of Faith itself explains: 'Because it is directed towards the mind of ignorance and non-enlightenment, it is called 'enlightenment'; because it is directed towards the subsequent initial enlightenment mind, it is called 'original enlightenment'.' What is its characteristic? The Awakening of Faith
自釋言。心體離念等虛空界。無所不遍。即是如來法身體。故名本覺。問曰。凡時未有智解。以何義故說之為覺。論自釋言。從本已來。有大智慧光明義。故遍照一切法界。義故名之為覺。是義云何。真心是其智慧三昧神通解脫一切德性離染。即是一切德故。故論說言。從本已來。具足一切性功德法。說彼心中智慧之性。以為智慧光明之義。又此心中。具過恒沙一切佛法。如妄心中具足一切諸虛妄法。心於彼法同體照明。由來無障。名照一切境界之義。以有此義故。說為覺。華嚴經中亦同此說。故彼文言。一切眾生心微塵中。有如來智無師智無礙智廣大智等。言不覺者。謂無明地迷覆真如。出生無量諸虛妄法。故曰不覺。此覺不覺。緣集有為一切生死。名心生滅。體相如是。
或分為三。三有三門。一事妄及真離分為三。二真妄離合說以為三。三真妄和合本末為三。事妄及真離分三者。于中曲有六門分別。一分定其相。二辨定其名。三隨義分別。四明相起相攝之義。五明有修無修之義。六明有盡無盡之義。初分其相。根塵識等一切諸法。廢本談末。悉是實有。以廢本故。不得云妄。不得言真。於此分中了別之心。名為事識。攝末從本。會事入虛。一切諸法。唯是妄想。自心所現。如夢中事皆睡心現。於此分中。
【現代漢語翻譯】 現代漢語譯本：自釋說：『心體遠離念頭，等同虛空界，無所不遍，這就是如來法身本體，所以名為本覺（本源的覺悟）。』 問：『凡夫之時，還沒有智慧理解，以什麼意義說它是覺悟呢？』 論自釋說：『從本來就具有大智慧光明的意義，所以能普遍照耀一切法界，因此名為覺悟。』 『這個意義是什麼呢？真心就是智慧、三昧（專注）、神通、解脫一切德性，遠離染污，就是一切德性。』 所以論中說：『從本來就具足一切自性功德法。』 說那心中智慧的自性，作為智慧光明的意義。 又此心中，具足超過恒河沙數的一切佛法，如同虛妄心中具足一切虛妄法一樣。 心對於那些法，同體照明，從來沒有障礙，名為照耀一切境界的意義。 因為有這個意義，所以說它是覺悟。《華嚴經》中也同樣這樣說，所以經文說：『一切眾生心微塵中，有如來智、無師智、無礙智、廣大智等。』 說不覺悟，是指無明（ignorance）遮蔽覆蓋真如（tathata），出生無量虛妄法，所以說不覺悟。 這覺悟與不覺悟，因緣聚集，產生有為（conditioned）的一切生死，名為心生滅，體相就是這樣。 或者分為三類。三類各有三門。一是事、妄及真，分離分為三。二是真妄分離與結合，說以為三。三是真妄和合，從本到末分為三。 事、妄及真，分離分為三類，其中詳細有六門分別。一是分定它的相狀，二是辨定它的名稱，三是隨順意義分別，四是說明相起相攝的意義，五是說明有修與無修的意義，六是說明有盡與無盡的意義。 首先分定它的相狀：根、塵、識等一切諸法，捨棄根本而談論末端，全部都是實有。因為捨棄根本的緣故，不能說是虛妄，也不能說是真實。於此分中，了別之心，名為事識。 攝末歸本，會合事相進入虛空，一切諸法，唯是妄想，自心所現，如同夢中的事情都是睡夢之心所現。於此分中。
【English Translation】 English version: The self-explanation says: 'The essence of mind, being apart from thoughts, is equal to the realm of empty space, all-pervading. This is the very Dharma body of the Tathagata (the thus-come one), hence it is named Original Enlightenment (本覺).' Question: 'When one is an ordinary being, without wisdom and understanding, in what sense can it be said to be enlightenment?' The treatise explains itself, saying: 'From the very beginning, it has the meaning of great wisdom and light, therefore it illuminates all Dharma realms, hence it is named enlightenment.' 'What is this meaning? The true mind is wisdom, samadhi (專注), supernatural powers, liberation from all virtues, and is free from defilement, which is all virtues.' Therefore, the treatise says: 'From the very beginning, it is complete with all self-nature, meritorious virtues, and Dharmas.' It speaks of the nature of wisdom in that mind as the meaning of wisdom and light. Moreover, in this mind, there are all Buddha-dharmas exceeding the sands of the Ganges River, just as in the deluded mind there are all deluded dharmas. The mind illuminates those dharmas with the same essence, without any obstruction from the beginning, which is called the meaning of illuminating all realms. Because of this meaning, it is said to be enlightenment. The Avatamsaka Sutra (華嚴經) also says the same thing, so the text says: 'In the mind-dust of all sentient beings, there are the wisdom of the Tathagata, the wisdom without a teacher, unobstructed wisdom, vast wisdom, and so on.' To say 'non-enlightenment' refers to ignorance (無明) obscuring and covering the True Thusness (真如), giving rise to countless deluded dharmas, hence it is said to be non-enlightenment. This enlightenment and non-enlightenment, due to the gathering of conditions, give rise to all conditioned (有為) birth and death, which is called the arising and ceasing of the mind, and its essence and characteristics are like this. Or it can be divided into three categories. Each of the three categories has three aspects. First, phenomena, delusion, and truth are separated into three. Second, the separation and combination of truth and delusion are spoken of as three. Third, the union of truth and delusion, from beginning to end, is divided into three. The separation of phenomena, delusion, and truth into three categories has six detailed aspects. First, defining its characteristics; second, distinguishing its names; third, differentiating according to meaning; fourth, explaining the meaning of the arising and encompassing of characteristics; fifth, explaining the meaning of having cultivation and not having cultivation; sixth, explaining the meaning of having an end and not having an end. First, defining its characteristics: all dharmas such as roots, objects, and consciousnesses, abandoning the root and discussing the branches, are all truly existent. Because of abandoning the root, they cannot be said to be deluded, nor can they be said to be true. In this division, the discriminating mind is called phenomenal consciousness. Gathering the branches back to the root, uniting phenomena into emptiness, all dharmas are only delusions, manifested by one's own mind, just as the events in a dream are manifested by the mind of sleep. In this division.
能起之心及妄分別。說為妄識。是故經中說。一切法悉是妄想。更作一重攝末從本會虛入實。一切諸法。皆是佛性。真心所作。如夢中事皆報心作。於此分中。能起之心。變為諸相。說為真識。以一切法真所作故。涅槃宣說。一切諸法。悉是佛性。三識如是。從本起末。亦得分三。廢末談本。心性本凈。緣起整合無盡法界。是其真識。依本起末。認實為虛。非有見有。是其妄識。依本起末認虛為實。非實見實。是其事識。分相如是(此一門竟)。
次第二門。定其名義。言事識者。楞伽經中名為轉識。起信論中名為意識。或復說為分別意識。或名離識。複名為分別事識。言轉識者。隨六塵轉。不同妄識轉起外境故為轉識。言意識者。起信論中第八真識。名之為心。第七名意。前六事識。從彼意生。故名意識。意識分別六塵境界。故複名為分別意識。約對根塵離分六別。故名離識。分別六塵事相境界。故複名為分別事識。問曰。此識妄中最極。以何義故不名妄識。通亦名妄。但為分別。說之為事。以諸凡夫二乘人等倒惑轉深。認虛為實。故不名妄。於此分中。根塵及識。若因若果。一切皆實。以皆實故。經名四諦。故遺教云。苦者實苦。乃至道者。真實是道。以真實故。二乘見之。名得聖果。闡提謗之。便成邪見
【現代漢語翻譯】 現代漢語譯本：能生起念頭的心以及虛妄的分別，被稱為妄識（虛妄的意識）。因此，經典中說，一切法都是虛妄的想像。再進一步，從末端收攝歸於根本，會虛入實，一切諸法，都是佛性（覺悟的本性）、真心所產生的。如同夢中的事物都是由心所造。在這個層面，能生起念頭的心，轉變為各種現象，被稱為真識（真實的意識）。因為一切法都是由真所產生的。涅槃經中宣說，一切諸法，都是佛性。三種識（真識、妄識、事識）也是這樣，從根本生起末端，也可以分為三種。捨棄末端談論根本，心性本來清凈，因緣和合整合無盡的法界，這就是真識。依于根本生起末端，把真實認作虛妄，非有見有，這就是妄識。依于根本生起末端，把虛妄認作真實，非實見實，這就是事識。各種相的區分就是這樣（第一種分類結束）。
接下來是第二種分類，確定其名稱和含義。所謂事識，在《楞伽經》（Laṅkāvatāra Sūtra）中稱為轉識，在《起信論》（Awakening of Faith in the Mahāyāna）中稱為意識，或者又說為分別意識，或者稱為離識，又稱為分別事識。所謂轉識，是隨六塵（色、聲、香、味、觸、法）而轉動，不同於妄識轉而生起外在境界，所以稱為轉識。所謂意識，《起信論》中第八真識，稱之為心，第七識名為意，前六事識，從那個意生起，所以名為意識。意識分別六塵境界，所以又名為分別意識。從根塵分離的角度，分為六種不同的類別，所以稱為離識。分別六塵事相境界，所以又名為分別事識。有人問：這個識在虛妄之中最為嚴重，因為什麼緣故不稱為妄識？回答說：通稱也可以稱為妄識，但爲了分別，所以說之為事識。因為各種凡夫和二乘人等顛倒迷惑很深，把虛妄認作真實，所以不稱為妄識。在這個層面，根、塵以及識，無論是因還是果，一切都是真實的。因為一切都是真實的，所以經典中稱為四諦（Four Noble Truths）。所以《遺教經》（Sūtra of Forty-two Chapters）說，苦是真實的苦，乃至道是真實的道。因為是真實的，二乘人見到它，就稱為得到聖果。闡提（icchantika，斷善根者）誹謗它，就變成邪見。
【English Translation】 English version: The mind that can give rise to thoughts and false discriminations is called false consciousness (Vijnana). Therefore, it is said in the scriptures that all dharmas are false imaginations. Furthermore, retracting from the end to the root, merging the false into the real, all dharmas are produced by Buddha-nature (the nature of enlightenment), the true mind. Just as the things in a dream are all made by the mind. At this level, the mind that can give rise to thoughts transforms into various phenomena, and is called true consciousness (Jnana). Because all dharmas are produced by the true. The Nirvana Sutra proclaims that all dharmas are Buddha-nature. The three consciousnesses (true consciousness, false consciousness, and event consciousness) are also like this, arising from the root to the end, and can also be divided into three. Abandoning the end and talking about the root, the nature of the mind is originally pure, and the aggregation of conditions forms the endless dharma realm, which is the true consciousness. Relying on the root to arise at the end, recognizing the real as false, seeing existence where there is none, this is the false consciousness. Relying on the root to arise at the end, recognizing the false as real, seeing reality where there is no reality, this is the event consciousness. The distinctions of various phenomena are like this (the end of the first classification).
Next is the second classification, defining its name and meaning. The so-called event consciousness (Sivijnana), in the Laṅkāvatāra Sūtra, is called transforming consciousness (Pravrtti-vijnana), and in the Awakening of Faith in the Mahāyāna, it is called mind consciousness (Manovijnana), or it is also said to be discriminating consciousness, or called separated consciousness, or called discriminating event consciousness. The so-called transforming consciousness is that which moves with the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma), unlike the false consciousness which turns and arises external realms, so it is called transforming consciousness. The so-called mind consciousness, in the Awakening of Faith in the Mahāyāna, the eighth true consciousness is called mind (citta), the seventh consciousness is called thought (manas), the first six event consciousnesses arise from that thought, so it is called mind consciousness. The mind consciousness discriminates the realms of the six sense objects, so it is also called discriminating consciousness. From the perspective of separating the root and dust, it is divided into six different categories, so it is called separated consciousness. Discriminating the phenomena and realms of the six sense objects, so it is also called discriminating event consciousness. Someone asks: This consciousness is the most extreme among the false, for what reason is it not called false consciousness? The answer is: Generally, it can also be called false consciousness, but for the sake of distinction, it is called event consciousness. Because various ordinary people and those of the two vehicles (śrāvaka and pratyekabuddha) are deeply confused and mistaken, recognizing the false as real, so it is not called false consciousness. At this level, the root, dust, and consciousness, whether cause or effect, are all real. Because everything is real, it is called the Four Noble Truths in the scriptures. Therefore, the Sūtra of Forty-two Chapters says that suffering is truly suffering, and even the path is truly the path. Because it is real, when those of the two vehicles see it, it is called attaining the holy fruit. When an icchantika slanders it, it becomes a wrong view.
。斷滅善根。墮阿鼻獄。事實如此。故不名妄。言妄識者。名義如前。何故此識偏名為妄。良以此識會實入虛。推事無事。唯心妄見。故說為妄。又此妄心。親迷真起。迷真妄取。故名為妄。言真識者。名義如上。良以此識會虛入實。實處無妄。故說為真(此二門竟)。
次第三門。從義分別。事妄及真。各有四重。事中四者。一是用相。謂六識心。了別六塵事相境界。於事分齊。六識正是神知之體。是故此六。亦名體相。二是我相。我有二種。一法著我。謂取性心。于根塵識。妄立定性。此之性我。起信論中。名執取相。又亦名為執相應染。二人著我。于陰界入計我我所。起信論中。名此以為計名字相。隨逐我人眾生等名。妄有建立我相如是。三者闇相。不知諸法虛假無性。又不能知陰界入等非我我所。四者理相。明前三重非有非無。因緣假有。稱曰非無。假法無性。故曰非有。又前三重。非我我所。名為非有。而有識等。故曰非無。非有真諦。非無世諦。四中初重。事中之事。中二是其事中之妄。后一是其事中之真。以非有無道理心故。妄中四者。一是用相。謂六識心。妄心變異。為根塵識。如夢所為。於此分中。妄起六識。于自心所起六根。了別自心所作六塵。故名為用。二者我相。我有二種。一法著我
【現代漢語翻譯】 現代漢語譯本：斷滅善根，墮入阿鼻地獄（Avici Hell）。事實就是如此，所以這不稱為虛妄。說到『妄識』，名稱和意義如前所述。為什麼這個識特別被稱為『妄』呢？因為這個識會合真實而進入虛妄，推究事物而認為無事，只是內心的虛妄見解，所以說它是『妄』。而且這個妄心，親近迷惑而生起，迷惑真實而虛妄地執取，所以稱為『妄』。說到『真識』，名稱和意義如上所述。因為這個識會合虛妄而進入真實，真實之處沒有虛妄，所以說它是『真』。（這兩個門講完了）
接下來是第三個門，從意義上分別，事物有虛妄和真實，各有四重。事物中的四重：第一是用相，就是六識心，了別六塵（six sense objects）的事相境界。在事物分界上，六識正是神知的主體，因此這六識也稱為體相。第二是我相，我有兩種：一是法著我，就是執取自性之心，對於根、塵、識，虛妄地設立固定不變的自性。這個自性之我，在《起信論》（Awakening of Faith in the Mahayana）中，稱為執取相，也稱為執相應染。二是人著我，對於五陰（skandhas）、十二界（dhatus）、十八入（ayatanas）計度為我、我所。在《起信論》中，稱此為計名字相，隨逐我、人、眾生等名稱，虛妄地建立我相就是這樣。第三是闇相，不知道諸法虛假沒有自性，也不能知道五陰、十二界、十八入等不是我、我所。第四是理相，明白前面三重不是有也不是無，是因緣假有，稱為『非無』，假法沒有自性，所以說『非有』。而且前面三重，不是我、我所，稱為『非有』，而有識等等，所以說『非無』。非有是真諦（paramartha-satya），非無是世諦（samvriti-satya）。四重中，第一重是事物中的事物，中間兩重是事物中的虛妄，最後一重是事物中的真實，因為不是有無的道理之心。虛妄中的四重：第一是用相，就是六識心，妄心變異，成為根、塵、識，就像夢中所為。在這個部分中，虛妄地生起六識，對於自心所生起的六根，了別自心所作的六塵，所以稱為用。第二是我相，我有兩種：一是法著我。
【English Translation】 English version: Severing good roots and falling into Avici Hell (Avici Hell). This is the truth, so it is not called falsehood. Speaking of 'false consciousness,' the name and meaning are as previously stated. Why is this consciousness specifically called 'false'? Because this consciousness converges with reality and enters illusion, investigating things and considering them as nothing, merely the mind's deluded views, so it is said to be 'false.' Moreover, this deluded mind arises from close proximity to delusion, deluded about reality and falsely grasping, so it is called 'false.' Speaking of 'true consciousness,' the name and meaning are as described above. Because this consciousness converges with illusion and enters reality, there is no falsehood in the realm of reality, so it is said to be 'true.' (These two doors are finished).
Next is the third door, distinguishing from the perspective of meaning, things have both falsehood and truth, each with four layers. The four layers within things: First is the aspect of function, which is the six consciousnesses (six vijnanas), discerning the characteristics and realms of the six sense objects (six sense objects). In the division of things, the six consciousnesses are precisely the substance of spiritual knowing, therefore these six are also called the substance-aspect. Second is the aspect of self, there are two types of self: one is the self attached to dharma, which is grasping the mind of self-nature, falsely establishing a fixed nature for the roots, objects, and consciousnesses. This self of nature, in the 'Awakening of Faith in the Mahayana' (Awakening of Faith in the Mahayana), is called the grasping aspect, and also called the defilement corresponding to grasping. The second is the self attached to person, calculating the aggregates (skandhas), realms (dhatus), and entrances (ayatanas) as self and what belongs to self. In the 'Awakening of Faith in the Mahayana,' this is called the aspect of calculating names, following names such as self, person, sentient being, etc., falsely establishing the aspect of self in this way. Third is the aspect of darkness, not knowing that all dharmas are empty and without self-nature, and also not knowing that the aggregates, realms, entrances, etc., are not self or what belongs to self. Fourth is the aspect of principle, understanding that the previous three layers are neither existent nor non-existent, they are conditionally existent, called 'not non-existent,' false dharmas have no self-nature, so it is said 'not existent.' Moreover, the previous three layers are not self or what belongs to self, called 'not existent,' but there is consciousness, etc., so it is said 'not non-existent.' Not existent is ultimate truth (paramartha-satya), not non-existent is conventional truth (samvriti-satya). Among the four layers, the first layer is the thing within things, the middle two layers are the falsehood within things, and the last layer is the truth within things, because it is not the mind of the principle of existence or non-existence. The four layers within falsehood: First is the aspect of function, which is the six consciousnesses, the deluded mind transforming into roots, objects, and consciousnesses, like what is done in a dream. In this part, the six consciousnesses falsely arise, for the six roots that arise from one's own mind, discerning the six objects made by one's own mind, so it is called function. Second is the aspect of self, there are two types of self: one is the self attached to dharma.
。無明變起阿陀那識。執彼妄心所作之法。以之為有。二人著我。于彼妄心所起法中。計我我所。如人夢中見身為我外為我所。三者闇相。謂無明地。不覺知心。不了真如。又不能知妄心所起虛誑無法。四者理相。即前三重曰非有非無。妄相無體說為非有。妄情集起稱曰非無。又心所起根塵識等。心外無法名為非有。妄心虛現故曰非無。非有真諦。非無世諦。四中初重。妄中之事。中間兩重。妄中之妄。末後一重。妄中之真。以非有無道理心故。真中四者。一是用相。謂六識心。真心變異為根塵識。如夢所現皆報心作。所作六識。依于真心所作六根。了別真心所作六塵。故名為用。問曰。此六與前妄中六識何別。釋言。六識真妄共起。攝六從妄。皆妄心為。如繩上蛇皆妄心造。攝六從真皆真心作。如繩上蛇皆是繩作。分取前義。為妄六識。分取后義。為真六識。二者我相。於此分中。我有二種。相狀如何。一法實我。如來藏性。是真是實。性不變異。稱之為我。又此真心為妄所依。與妄為體。故說為我。故涅槃云。我者即是如來之藏。藏是佛性。一切眾生。皆有佛性。即是我義。二者假名集用之我。佛性緣起整合我人。如依報心集起夢身。故經說言。即此法界輪轉五道。名曰眾生。此即涅槃六法中我。五陰及我。是其
六也。五陰離分即為五法。五陰和合。整合假人。為第六法。故涅槃云。從凡夫我乃至佛我。我性不改。名為佛性。良以眾生真妄所集。亦如繩蛇。攝之從妄。悉是妄為。攝之從真。皆是真作。今就真作判為此門。我相如是。三無分別相。真心雖是神知之性。而非攀緣取捨之法。故無分別。又為癡覆。未同佛智照明顯了故。無分別故為妄。熏生無明地。隨妄流轉。四者理相。即前三重體非有無。如實空義。離一切相。離一切性。名為非有。如實不空。具過恒沙凈法門。故曰非無。又能緣起生一切法。名為非無。而體常寂稱曰非有。此四重中初重真用。中二真。后一真性。真如理故。辨相如是(此三門竟)。
次明相起相攝之義。言相起者。依彼真中集用六識。起妄六識。離真妄法不獨起故。依妄六識。起事六識。執妄為實。名為事故。如人夢中。謂根塵識。悉是實事。依于真我。起于妄我。以真熏妄起我執故。又闇性我起于妄執。如涅槃說。依于妄我。起於事我。情計轉深。謂根塵等有定性故。又依妄心所起陰等。顛倒計有我我所故。依于真中無分別義。起妄識中無明住地。若彼真心。同於佛智照明顯了。無明闇惑。無得生義。故楞伽云。如來之藏。為彼無始惡習所熏。名為識藏生無明地。起信論中。亦同此說
【現代漢語翻譯】 現代漢語譯本：第六種是，五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）分離時即為五法。五陰和合，整合虛假的『人』，是為第六法。所以《涅槃經》（Nirvana Sutra）說，從凡夫之『我』乃至佛之『我』，『我』的本性不改變，名為佛性（Buddha-nature）。這是因為眾生的真實與虛妄所集結，就像繩子被誤認為蛇。如果從虛妄的角度來看，一切都是虛妄的作為；如果從真實的角度來看，一切都是真實的作為。現在就從真實的作為來判斷這個法門。『我相』就是這樣。 三、無分別相：真心雖然是具有神知之性的，但不是攀緣取捨之法，所以沒有分別。又因為被愚癡覆蓋，未能像佛的智慧那樣照明顯了，所以沒有分別。因為沒有分別，所以被虛妄所熏習，產生無明（Avidya，無知）之地，隨著虛妄流轉。 四、理相：就是前面三重所說的體非有非無，如實空義。遠離一切相，遠離一切性，名為非有。如實不空，具足超過恒河沙數的清凈法門，所以說非無。又能緣起而生一切法，名為非無，而本體常寂，稱作非有。這四重之中，第一重是真用，中間兩重是真，最後一重是真性。因為是真如（Tathata，如實）之理，所以辨別相就是這樣。（以上三種門竟） 接下來闡明相起相攝的意義。所謂『相起』，是說依于真實之中集用六識（Six consciousnesses，眼識、耳識、鼻識、舌識、身識、意識），生起虛妄的六識。離開真實，虛妄之法不能單獨生起。依于虛妄的六識，生起事六識，執著虛妄為真實，名為『事故』。就像人在夢中，認為根、塵、識都是真實的事物。依于真我，生起虛妄的我，因為真實的熏習虛妄而生起我執。又因為闇性之我生起虛妄的執著，如《涅槃經》所說。依于虛妄的我，生起事我，情計越來越深，認為根、塵等有固定的自性。又依于妄心所生起的陰等，顛倒地計有我、我所。依于真實之中無分別的意義，生起妄識中的無明住地。如果那個真心，如同佛的智慧一樣照明顯了，無明闇惑就沒有生起的可能。所以《楞伽經》（Lankavatara Sutra）說，如來藏（Tathagatagarbha，如來藏）被無始以來的惡習所薰染，名為識藏，生起無明之地。《起信論》（Awakening of Faith in the Mahayana）中，也同樣這樣說。
【English Translation】 English version: Sixthly, when the five skandhas (Panca-skandha, the five aggregates constituting individual existence: form, sensation, perception, volition, and consciousness) are separated, they become the five dharmas. When the five skandhas are combined, they form a false 'person', which is the sixth dharma. Therefore, the Nirvana Sutra says that from the 'self' of an ordinary person to the 'self' of a Buddha, the nature of the 'self' does not change, and this is called Buddha-nature. This is because the true and false of sentient beings are combined, just like a rope mistaken for a snake. If viewed from the perspective of falsehood, everything is a false action; if viewed from the perspective of truth, everything is a true action. Now, we judge this dharma gate from the perspective of true action. Such is the 'appearance of self'. Thirdly, the appearance of non-discrimination: Although the true mind has the nature of divine knowledge, it is not a method of clinging and grasping, so there is no discrimination. Moreover, because it is covered by ignorance, it is not as clearly illuminated as the wisdom of the Buddha, so there is no discrimination. Because there is no discrimination, it is influenced by falsehood, giving rise to the ground of ignorance (Avidya), flowing along with falsehood. Fourthly, the appearance of principle: This refers to the non-existence and non-non-existence of the body as described in the previous three layers, the meaning of emptiness as it truly is. Being apart from all appearances and all natures is called non-existence. Being truly not empty, possessing pure dharma gates exceeding the sands of the Ganges River, it is called non-non-existence. Furthermore, being able to arise from conditions and generate all dharmas is called non-non-existence, while the essence is always tranquil, called non-existence. Among these four layers, the first layer is true function, the middle two layers are true, and the last layer is true nature. Because it is the principle of Suchness (Tathata), the discernment of appearances is thus. (End of the three gates) Next, the meaning of the arising and embracing of appearances will be explained. The so-called 'arising of appearances' means that based on the true, the six consciousnesses (Six consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are gathered and used to generate the false six consciousnesses. Apart from the true, the false dharma cannot arise alone. Based on the false six consciousnesses, the six consciousnesses of events arise, clinging to falsehood as reality, which is called 'event'. It is like a person in a dream who believes that the roots, dust, and consciousness are all real things. Based on the true self, the false self arises, because the true influences the false, giving rise to the attachment to self. Furthermore, because the self of darkness arises from false clinging, as the Nirvana Sutra says. Based on the false self, the self of events arises, the emotional calculation becomes deeper and deeper, believing that the roots, dust, etc., have a fixed self-nature. Furthermore, based on the skandhas, etc., arising from the false mind, there is a reversed calculation of self and what belongs to self. Based on the meaning of non-discrimination in the true, the ground of ignorance in the false consciousness arises. If that true mind is as clearly illuminated as the wisdom of the Buddha, there is no possibility for the arising of ignorance and darkness. Therefore, the Lankavatara Sutra says that the Tathagatagarbha (Tathagatagarbha) is influenced by beginningless evil habits, called the storehouse of consciousness, giving rise to the ground of ignorance. The Awakening of Faith in the Mahayana also says the same.
故。彼文言。真如熏習。生無明地。依于妄中無明住地。起事識中迷性無明。闇性同故。又依真中非有無理。起妄識中非有無義。本末同故。由其妄識性非有無。所起事識。還非有無。理相同故。起相如是。言相攝者。攝彼事中所有六識。即是妄中集用六識。根塵亦爾。妄心變異。為彼事故。攝妄六識。即是真中集用六識。真心變異。為彼妄故。攝彼事中所起我相。即是妄我。于妄法中。執為事故。攝彼妄我。即是真我。真心變異。為彼我故。故得真我。無妄可存。攝彼事中迷性無明。即是妄中無明闇相。無明住地。起彼闇故。攝彼妄中無明地體。即是真中無分別義。真心是彼無明性故。故維摩云。明無明二。無明實性即是明。明亦叵取。離一切數。心如虛空。離數如空。即是真心無分別義。又攝事中非有無義。即是妄中非有非無。妄變事。事則妄故。又攝妄中非有非無。即是真中非有無義。真心變異。為彼妄法。真外無別妄想法故。故經宣說。一切虛妄唯一心作。所謂唯一真心所作。攝相如是(此四門竟)。
次明有修無修之義。事妄及真。三種心中。並皆有修。以三種中皆有六識。六識分中近友聞法思量修故。事妄二種。如起信論說。故彼文言。妄心熏習義有二種。一者分別意識熏習。謂凡夫二乘。厭離生
【現代漢語翻譯】 現代漢語譯本： 因此，前面的文字說，真如（Tathata，事物的真實本性）熏習產生了無明地（Avidya-bhumi，無知的根源）。依靠虛妄中的無明住地（Avidya-sthiti，無明停留之處），在事識（Vijnana，對現象的認知）中產生了迷性無明（迷失本性的無明），因為無明和黑暗的性質相同。又依靠真如中非有非無的道理，在妄識（錯誤的認知）中產生了非有非無的意義，因為本源和末端是相同的。由於妄識的性質是非有非無，所以由此產生的事識也是非有非無，道理是相同的。生起相是這樣的。 說到相的攝取，攝取事識中所有的六識（眼識、耳識、鼻識、舌識、身識、意識），就是虛妄中聚集作用的六識。根（感官）和塵（對像）也是如此。虛妄的心變異，是爲了那些事識的緣故。攝取虛妄的六識，就是真心中聚集作用的六識。真心變異，是爲了那些虛妄的緣故。攝取事識中所生起的我相（Atma-samjna，對自我的執著），就是虛妄的我，在虛妄的法（Dharma，事物）中，執著為實有的事物。攝取那些虛妄的我，就是真我（真實的自我），真心變異，是爲了那些我的緣故。所以得到真我，就沒有虛妄可以存在。攝取事識中迷失本性的無明，就是虛妄中無明的黑暗之相，無明住地，生起那些黑暗的緣故。攝取虛妄中無明地之本體，就是真如中無分別的意義，真心就是那些無明的本性。所以《維摩經》（Vimalakirti Sutra）說：『明（智慧）和無明二者，無明的真實本性就是明，明也不可執取，離開一切數量。心如虛空，離開數量就像虛空一樣。』這就是真心無分別的意義。又攝取事識中非有非無的意義，就是虛妄中非有也非無，虛妄變異為事識，事識就是虛妄的緣故。又攝取虛妄中非有非無，就是真如中非有非無的意義，真心變異，是爲了那些虛妄的法，真如之外沒有別的虛妄法。所以經中宣說：『一切虛妄都是唯一心所造作。』所謂唯一真心所造作。攝取相是這樣的（這四門結束）。 接下來闡明有修和無修的意義。事識、妄識以及真心這三種心中，都存在修行。因為這三種心中都有六識，六識的部分因為親近善友、聽聞佛法、思量和修行。事識和妄識這兩種，就像《起信論》（Awakening of Faith in the Mahayana）所說的那樣。所以那裡的文字說：『妄心熏習的意義有兩種，一是分別意識的熏習，指的是凡夫和二乘（聲聞乘和緣覺乘），厭離生死』
【English Translation】 English version: Therefore, the preceding text states that the 'perfuming' (熏習) of Tathata (真如, the true nature of things) gives rise to Avidya-bhumi (無明地, the ground of ignorance). Relying on the Avidya-sthiti (無明住地, the dwelling place of ignorance) within delusion, Miti-Avidya (迷性無明, ignorance that obscures the nature) arises in the Vijnana (事識, consciousness) of phenomena, because ignorance and darkness share the same nature. Furthermore, relying on the principle of neither existence nor non-existence in Tathata, the meaning of neither existence nor non-existence arises in erroneous consciousness (妄識), because the origin and the end are the same. Since the nature of erroneous consciousness is neither existence nor non-existence, the consciousness of phenomena that arises from it is also neither existence nor non-existence, because the principle is the same. Such is the arising of characteristics. Regarding the 'gathering' (相攝) of characteristics, gathering all six consciousnesses (六識, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) within the consciousness of phenomena means the six consciousnesses that gather and function within delusion. The roots (根, sense organs) and dust (塵, sense objects) are also like this. The transformation of the deluded mind is for the sake of those phenomena. Gathering the deluded six consciousnesses means the six consciousnesses that gather and function within true mind. The transformation of true mind is for the sake of those delusions. Gathering the Atma-samjna (我相, the appearance of self) that arises within the consciousness of phenomena means the deluded self, which clings to phenomena (Dharma, 法) as real things. Gathering those deluded selves means the true self, the transformation of true mind is for the sake of those selves. Therefore, attaining the true self means that no delusion can remain. Gathering the Miti-Avidya (迷性無明, ignorance that obscures the nature) within the consciousness of phenomena means the dark aspect of ignorance within delusion, the dwelling place of ignorance, which gives rise to that darkness. Gathering the essence of the ground of ignorance within delusion means the meaning of non-discrimination within true mind, true mind is the nature of that ignorance. Therefore, the Vimalakirti Sutra (維摩經) says: 'Enlightenment (明) and ignorance (無明) are two, the true nature of ignorance is enlightenment, and enlightenment cannot be grasped, it is beyond all numbers. The mind is like space, being beyond numbers is like space.' This is the meaning of non-discrimination in true mind. Furthermore, gathering the meaning of neither existence nor non-existence within the consciousness of phenomena means neither existence nor non-existence within delusion, delusion transforms into the consciousness of phenomena, phenomena are therefore delusion. Furthermore, gathering neither existence nor non-existence within delusion means the meaning of neither existence nor non-existence within true mind, true mind transforms for the sake of those deluded phenomena, there are no other deluded phenomena outside of true mind. Therefore, the sutra proclaims: 'All delusions are created by the one mind.' So-called created by the one true mind. Such is the gathering of characteristics (these four doors are complete). Next, clarifying the meaning of having cultivation and not having cultivation. In the three minds of the consciousness of phenomena, erroneous consciousness, and true mind, there is cultivation. Because there are six consciousnesses in these three minds, the parts of the six consciousnesses are because of being close to good friends, hearing the Dharma, contemplating, and cultivating. The two kinds of consciousness of phenomena and erroneous consciousness are as described in the Awakening of Faith in the Mahayana (起信論). Therefore, that text says: 'The meaning of the perfuming of the deluded mind has two kinds, one is the perfuming of the discriminating consciousness, referring to ordinary people and the two vehicles (聲聞乘 and 緣覺乘), who are weary of birth and death.'
死。隨力所堪。求無上道。二意熏習。謂諸菩薩發心勇猛。速趣涅槃。前是其事識中修。后則是其妄識中修。彼說妄識。以之為意生六識故。人言。妄識不受熏習。一向無修。其言謬矣。彼論宣說。真如熏妄。云何說言妄不受熏。彼說。妄心熏習真如。何得宣說妄識無修真識有修。攝論廣辨。修相如何。彼說。真心與妄和合名阿梨耶。亦名本識。亦名藏識。本為緣熏。變生六識。六中意識。起聞思修。熏于本識。成聞思修善法種子。本熏無明。令其漸薄。無明薄故。起阿陀那執我亦薄。執我薄故。生起六識。起惑亦薄。如是展轉。有過斯盡。有德皆備。真修如是。問曰。事妄二熏。心中所有我相闇相理相。別有修不。釋言。無別。但彼我相。是修所破。破離我故。所有闇相。是修所滅。滅癡闇故。所有理相。是修所觀。亦是所證。觀非有無。破取著故。證非有無。成定慧故。問曰。真中我等云何。釋言。真中所有假我。是修所轉。如涅槃說。轉不善五陰。為善五陰。轉善五陰。為果五陰。我亦如之。法實之我。是修所依。一切染凈。依之起故。亦是所息。妄盡之時。染用亦息。不復與彼為依止故。亦是所顯。顯彼我性。為大涅槃真實我故。其第三門無分別相。是修所依。依無分別。舍離一切分別相故。亦是所證。證成
【現代漢語翻譯】 現代漢語譯本 死。隨能力所及，追求無上道（Anuttara-samyak-sambodhi，無上正等正覺）。這兩種熏習，指的是菩薩發心勇猛，迅速趨向涅槃（Nirvana，寂滅）。前者是在其事識（Karmavijnana，業識）中修，後者則是在其妄識（Bhrantivijnana，虛妄分別識）中修。他們說妄識，是因為它能生起意生六識（Manovijnana，意識）。有人說，妄識不受熏習，一向沒有修習，這種說法是錯誤的。那部論典宣說，真如（Tathata，如如）熏習妄識，怎麼能說妄識不受熏習呢？他們說，妄心熏習真如，又怎麼能宣說妄識沒有修習而真識有修習呢？《攝大乘論》（Mahayana-samgraha，解釋大乘教義的論著）廣泛辨析了修習的相狀。它說，真心與妄心和合，名為阿梨耶識（Alaya-vijnana，藏識），也名本識（Mula-vijnana，根本識），也名藏識（Alaya-vijnana，含藏一切種子識）。本識作為緣起熏習，變生六識（Sad-vijnana，眼耳鼻舌身意六種識）。六識中的意識（Manovijnana，第六識），生起聞、思、修，熏習本識，成就聞、思、修的善法種子。本識熏習無明（Avidya，對事物真相的迷惑），使其逐漸減薄。無明減薄的緣故，生起阿陀那識（Adana-vijnana，執持識），執著於我的念頭也減薄。執著於我的念頭減薄的緣故，生起六識，生起迷惑也減薄。像這樣輾轉相續，過失全部消除，功德全部具備，真實的修習就是這樣。問：事識和妄識這兩種熏習，心中所有的我相（Atma-samjna，我執之相）、闇相（Tamas-samjna，愚昧之相）、理相（Satya-samjna，真理之相），有沒有另外的修習？答：沒有另外的修習。只是那『我相』，是修習所要破除的，因為破除遠離我執的緣故。所有『闇相』，是修習所要滅除的，因為滅除愚癡矇昧的緣故。所有『理相』，是修習所要觀照的，也是所要證悟的，觀照它既非有也非無，破除取著的緣故，證悟它既非有也非無，成就定慧的緣故。問：真如中的我等等是什麼？答：真如中所有的假我，是修習所要轉變的，如《涅槃經》（Nirvana Sutra，宣說涅槃妙義的經典）所說，轉變不善的五陰（Panca-skandha，色受想行識五種構成要素）為善的五陰，轉變善的五陰為果報的五陰，『我』也是這樣。法（Dharma，佛法）的真實之我，是修習所要依止的，一切染污和清凈，都依它而生起，也是所要止息的，妄念止息的時候，染污的作用也止息，不再以它為依止的緣故，也是所要顯現的，顯現那『我』的自性，成為大涅槃（Maha-nirvana，究竟寂滅）的真實之我的緣故。那第三個門——無分別相（Nirvikalpa-laksana，沒有分別的相），是修習所要依止的，依靠無分別，舍離一切分別相的緣故，也是所要證悟的，證成……
【English Translation】 English version Death. Strive for the unsurpassed path (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) according to one's ability. These two kinds of熏習 (xunxi, influence), refer to the Bodhisattvas who generate courageous minds and quickly approach Nirvana (Nirvana, cessation). The former is cultivation within the Karmavijnana (Karmavijnana, karma consciousness), and the latter is cultivation within the Bhrantivijnana (Bhrantivijnana, deluded consciousness). They speak of Bhrantivijnana because it gives rise to the Manovijnana (Manovijnana, mind consciousness). Some say that Bhrantivijnana does not receive 熏習 (xunxi, influence) and is always without cultivation, but this is a false statement. That treatise declares that Tathata (Tathata, suchness) influences Bhrantivijnana, so how can it be said that Bhrantivijnana does not receive 熏習 (xunxi, influence)? They say that the deluded mind influences Tathata, so how can it be declared that Bhrantivijnana has no cultivation while true consciousness does? The Mahayana-samgraha (Mahayana-samgraha, a treatise explaining Mahayana doctrines) extensively analyzes the characteristics of cultivation. It says that the union of true mind and deluded mind is called Alaya-vijnana (Alaya-vijnana, storehouse consciousness), also known as Mula-vijnana (Mula-vijnana, root consciousness), and also known as Alaya-vijnana (Alaya-vijnana, consciousness containing all seeds). Mula-vijnana, as the condition for 熏習 (xunxi, influence), transforms and gives rise to the six consciousnesses (Sad-vijnana, the six consciousnesses of eye, ear, nose, tongue, body, and mind). The Manovijnana (Manovijnana, sixth consciousness) among the six consciousnesses generates hearing, thinking, and cultivation, influencing the Mula-vijnana, and accomplishing the seeds of good Dharma (Dharma, Buddhist teachings) of hearing, thinking, and cultivation. Mula-vijnana influences Avidya (Avidya, ignorance), causing it to gradually diminish. Because of the diminishing of Avidya, Adana-vijnana (Adana-vijnana, grasping consciousness) arises, and the attachment to the idea of 'I' also diminishes. Because of the diminishing of attachment to the idea of 'I', the six consciousnesses arise, and the arising of delusion also diminishes. In this way, successively, faults are all eliminated, and virtues are all complete. True cultivation is like this. Question: Do the two kinds of 熏習 (xunxi, influence), of Karmavijnana and Bhrantivijnana, have separate cultivation for the Atma-samjna (Atma-samjna, the appearance of self), Tamas-samjna (Tamas-samjna, the appearance of darkness), and Satya-samjna (Satya-samjna, the appearance of truth) in the mind? Answer: There is no separate cultivation. It is just that the 'Atma-samjna' is what is to be broken through by cultivation, because of breaking through and departing from the attachment to self. All 'Tamas-samjna' is what is to be extinguished by cultivation, because of extinguishing ignorance and delusion. All 'Satya-samjna' is what is to be contemplated by cultivation, and also what is to be realized. Contemplate that it is neither existent nor non-existent, because of breaking through attachment. Realize that it is neither existent nor non-existent, because of accomplishing Samadhi (Samadhi, concentration) and Prajna (Prajna, wisdom). Question: What about the 'I' etc. in Tathata? Answer: The false 'I' in Tathata is what is to be transformed by cultivation, as the Nirvana Sutra (Nirvana Sutra, a scripture expounding the wonderful meaning of Nirvana) says, transforming the unwholesome Panca-skandha (Panca-skandha, the five aggregates of form, feeling, perception, volition, and consciousness) into wholesome Panca-skandha, and transforming the wholesome Panca-skandha into the Panca-skandha of fruition. The 'I' is also like this. The true 'I' of Dharma (Dharma, Buddhist teachings) is what is to be relied upon by cultivation, because all defilement and purity arise from it, and also what is to be ceased. When delusion ceases, the function of defilement also ceases, no longer relying on it. It is also what is to be revealed, revealing the self-nature of that 'I', becoming the true 'I' of Maha-nirvana (Maha-nirvana, ultimate cessation). That third door—Nirvikalpa-laksana (Nirvikalpa-laksana, the characteristic of non-discrimination)—is what is to be relied upon by cultivation, relying on non-discrimination, abandoning all discriminatory appearances, and also what is to be realized, accomplishing...
平等無緣德故。第四理相。是修所依。依非有無。舍離一切有無見故。又依非有。成就斷德。依法非無。成就智德。又依非有。成就慧行。依法非無。成就福行。又依非有。成就證行。依法非無。成就教行。亦是所證。證法非有。成一切智。證法非有。果體清凈。證法非無。果德圓備。又證法非有。果體寂滅。證法非無。果用無盡。修相如是(此五門竟)。
次論有盡無盡之義。隨相粗分。事妄二識。一向有盡。見實法故。真心無盡。妄息顯故。以實通論。事妄及真。皆悉有盡。有不盡義。事妄二心。體滅有盡。熏力在真故曰不盡。故起信論說。妄熏習有其二種。一意識熏。二者意熏習。如上辨。真心體常。研之唯明。所以不盡。妄滅之時。隨妄用息故。亦有盡。事妄及真三識如是。次第二門真妄離合。以說三種。于中兩門。一立相門。明立三性。二遣相門。明三無性。立相門中。五門分別。一定名引證。借喻顯示。二辨體相。三明一異。四明修有無。五明盡不盡。就初門中。先定其名。次引文證。后以喻顯。名字如何。一分別性。二依他性。三真實性。亦名為相。言分別者。就妄論妄。妄心虛構。集起情相。隨而取捨。故曰分別。此楞伽經及地持論。說為妄想。所取不真。故名為妄。妄心取捨。故說為想。攝
【現代漢語翻譯】 現代漢語譯本 平等無緣的功德的緣故。這是第四種理體之相，是修行的所依之處。所依既不是『有』，也不是『無』，因為捨棄了一切執著于『有』和『無』的見解。而且，依靠『非有』，成就斷除煩惱的功德；依靠『非法非無』，成就智慧的功德。又，依靠『非有』，成就慧行（智慧的行動）；依靠『非法非無』，成就福行（積累福報的行動）。又，依靠『非有』，成就證行（證悟的行動）；依靠『非法非無』，成就教行（教化眾生的行動）。這也是所證悟的境界。證悟的法不是『有』，成就一切種智（對一切事物和道理的智慧）；證悟的法不是『有』，果體的本體是清凈的；證悟的法不是『無』，果地的功德圓滿具備。又，證悟的法不是『有』，果體的本體是寂滅的；證悟的法不是『無』，果地的作用是無盡的。修行的相狀就是這樣。（以上五門論述完畢）
接下來討論有盡和無盡的意義。按照粗略的相狀來區分，事識（對事物的認識）和妄識（虛妄的認識）始終是有盡的，因為它們執著于虛妄的法。真心（真實的本性）是無盡的，因為妄念止息時它就會顯現。如果從真實的層面來全面討論，事識、妄識和真心，都全部是有盡的，但也有不盡的意義。事識和妄識，它們的本體滅盡是有盡的，但熏習的力量存在於真心中，所以說是不盡的。因此《起信論》說，妄念的熏習有兩種：一是意識的熏習，二是意根的熏習，如上文所辨析的。真心的本體是恒常的，深入研究它就唯有光明，所以是不盡的。當妄念滅盡的時候，隨著妄念的作用止息，所以也是有盡的。事識、妄識和真心這三種識就是這樣。接下來第二門討論真妄的離合，用三種自性來說明。其中分為兩門：一是立相門，闡明建立三種自性；二是遣相門，闡明三種自性本無自性。在立相門中，分為五門來分別：一是確定名稱，引用經文來證明，借用比喻來顯示；二是辨別體相；三是闡明同一和差異；四是闡明修行中的『有』和『無』；五是闡明有盡和無盡。在第一門中，先確定名稱，再引用經文來證明，最後用比喻來顯示。名稱是什麼呢？一是分別性（Parikalpita），二是依他性（Paratantra），三是真實性（Parinispanna）。也稱為相。所謂『分別』，是從虛妄的角度來談論虛妄，虛妄的心虛構、聚集起種種情執的相狀，隨之而取捨，所以叫做『分別』。這在《楞伽經》（Lankavatara Sutra）和《地持論》（Bodhisattvabhumi Sutra）中，都說是妄想。所取的事物不真實，所以稱為『妄』。虛妄的心取捨，所以說是『想』。攝取。
【English Translation】 English version Because of the merit of equality and without conditions. This is the fourth aspect of principle, which is the basis of practice. The basis is neither 'being' nor 'non-being,' because it abandons all views attached to 'being' and 'non-being.' Moreover, relying on 'non-being,' one achieves the merit of cessation (of afflictions); relying on 'neither being nor non-being,' one achieves the merit of wisdom. Furthermore, relying on 'non-being,' one achieves the practice of wisdom; relying on 'neither being nor non-being,' one achieves the practice of merit. Moreover, relying on 'non-being,' one achieves the practice of realization; relying on 'neither being nor non-being,' one achieves the practice of teaching. This is also the realm of realization. The Dharma of realization is not 'being,' achieving omniscience; the Dharma of realization is not 'being,' the essence of the fruit is pure; the Dharma of realization is not 'non-being,' the merits of the fruit are fully complete. Moreover, the Dharma of realization is not 'being,' the essence of the fruit is quiescent; the Dharma of realization is not 'non-being,' the function of the fruit is inexhaustible. Such is the aspect of practice. (End of these five sections)
Next, we discuss the meaning of exhaustible and inexhaustible. According to the coarse aspects, the consciousness of phenomena (事識, shìshí) and the consciousness of delusion (妄識, wàngshí) are always exhaustible, because they cling to false dharmas. The true mind (真心, zhēnxīn) is inexhaustible, because it manifests when delusion ceases. If we discuss it comprehensively from the perspective of reality, the consciousness of phenomena, the consciousness of delusion, and the true mind are all exhaustible, but there is also a meaning of inexhaustibility. The essence of the consciousness of phenomena and the consciousness of delusion is extinguished and exhaustible, but the power of their influence remains in the true mind, so it is said to be inexhaustible. Therefore, the Awakening of Faith in the Mahayana (起信論, Qǐxìn Lùn) says that there are two kinds of influence from delusion: one is the influence of consciousness, and the other is the influence of the mind, as discussed above. The essence of the true mind is constant, and when deeply investigated, it is only luminosity, so it is inexhaustible. When delusion is extinguished, the function of delusion ceases, so it is also exhaustible. Such are the three consciousnesses of phenomena, delusion, and truth. Next, the second section discusses the separation and union of truth and delusion, using the three natures to explain. Among them, there are two sections: one is the establishment of characteristics, clarifying the establishment of the three natures; the other is the removal of characteristics, clarifying that the three natures are without inherent existence. In the section on establishing characteristics, it is divided into five parts to distinguish: one is to define the name, cite scriptures to prove it, and use metaphors to illustrate it; two is to distinguish the essence and characteristics; three is to clarify sameness and difference; four is to clarify 'being' and 'non-being' in practice; five is to clarify exhaustible and inexhaustible. In the first part, first define the name, then cite scriptures to prove it, and finally use metaphors to illustrate it. What are the names? One is the imputed nature (Parikalpita), two is the dependent nature (Paratantra), and three is the perfected nature (Parinispanna). They are also called characteristics. The so-called 'imputed' is to discuss delusion from the perspective of delusion. The deluded mind fabricates and gathers various emotional attachments, and then accepts or rejects them accordingly, so it is called 'imputed.' This is referred to as delusion in the Lankavatara Sutra (楞伽經, Léngqié Jīng) and the Bodhisattvabhumi Sutra (地持論, Dìchí Lùn). What is taken is not real, so it is called 'delusion.' The deluded mind accepts and rejects, so it is called 'thought.' Taking hold of.
大乘論。亦說以為意言分別。覺觀心中。言有色等。名為意言。分別自心所起境界。故曰分別。分別之體故說為性。分別體狀因之為相。依他性者。約妄辨真。妄起托真真隨妄轉。故曰依他。性相同前。真實性者。就真論真。真體常寂。無妄可隨。故曰真實。性相如上。名字如是。次引文證。此三廣說。如攝大乘論。彼論依何建立此三。論說依經故。彼文言。一切經中。但說諸法虛妄不實空寂不有。是分別性。若說諸法如幻如夢如水中月等。是依他性。若說諸法是真是實本性清凈。是真實性。又地持經說。心行稠林。句別有九。一心離相六識心別。二心轉轉相生住滅等。三心無形相心性空寂。四無量相順行無量虛偽境界。此四即是分別中義。五自性不染心性本凈。此一即是真實中義。六心染不染隨起煩惱。七心縛解相真心隨使。八心幻起相。謂諸菩薩隨愿受生。九心隨道生相。謂諸凡夫。隨業受生。此四是其依他性義。經說非一。略舉斯耳。文證如是。次以喻顯。分別如風。真實似水。依他如波。又依他性。如繩作蛇。蛇依情作。分別如情。真實如繩。又論宣說。依他如地。又亦如礦。分別如似礦中沙石。燒融則盡。真實如金。融燒則現。喻相眾多。且舉斯耳(此一門竟)。
次辨體相。分別性中。開合不定。
【現代漢語翻譯】 現代漢語譯本 大乘論中也說，意言是分別。在覺觀心中，說『言有色等』，這稱為意言。分別自己心中所產生的境界，所以叫做『分別』。分別的本體，所以說為『性』。分別的體狀，因之而成為『相』。依他性，是就虛妄來辨別真實。虛妄生起，依託于真實，真實隨著虛妄而流轉，所以叫做『依他』。其『性』和『相』與前面相同。真實性，是就真實來談論真實。真實的本體，恒常寂靜，沒有虛妄可以隨之流轉，所以叫做『真實』。其『性』和『相』如上所述。名字就是這樣。下面引用經文來證明。這三種性質的廣泛解釋，如《攝大乘論》所說。該論是依據什麼來建立這三種性質的呢？論中說，是依據經典。該論的經文說：『一切經中，只說諸法虛妄不實、空寂不有，這是分別性。如果說諸法如幻如夢、如水中月等，這是依他性。如果說諸法是真是實、本性清凈，這是真實性。』 又《地持經》說：『心行稠林，句別有九。一心離相六識心別。二心轉轉相生住滅等。三心無形相心性空寂。四無量相順行無量虛偽境界。』這四種就是分別性中的含義。 『五自性不染心性本凈。』這一個就是真實性中的含義。 『六心染不染隨起煩惱。七心縛解相真心隨使。八心幻起相。謂諸菩薩隨愿受生。九心隨道生相。謂諸凡夫。隨業受生。』這四種是依他性的含義。經典所說不止這些，這裡只是簡略地舉例說明。經文的證明就是這樣。下面用比喻來顯示。分別性如風，真實性似水，依他性如波浪。又依他性，如繩子被看作蛇，蛇是依情識而產生的。分別性如情識，真實性如繩子。又論中宣說，依他性如大地，又如礦石。分別性如礦石中的沙石，燒融就會消失。真實性如黃金，燒融就會顯現。比喻有很多，這裡只是舉例說明。（這一門結束） 下面辨別體和相。在分別性中，開合不定。
【English Translation】 English version The Mahayana treatises also state that 'ideational speech' (意言) [thought-language, conceptualization] is discrimination. In the mind of perception and observation (覺觀心中), saying 'speech has form, etc.' (言有色等) is called 'ideational speech'. Discriminating the realms arising from one's own mind is therefore called 'discrimination' (分別). The essence of discrimination is therefore said to be 'nature' (性). The form of discrimination is the cause of its 'appearance' (相). Dependent nature (依他性) [paratantra-svabhava], is to distinguish truth by means of delusion. Delusion arises, relying on truth; truth follows delusion and transforms. Therefore, it is called 'dependent'. Its 'nature' and 'appearance' are the same as before. Real nature (真實性) [parinispanna-svabhava], is to discuss truth in terms of truth. The essence of truth is always tranquil, with no delusion to follow. Therefore, it is called 'real'. Its 'nature' and 'appearance' are as described above. Such are the names. Next, I will cite scriptural evidence. These three are explained extensively, as in the Mahayana-samgraha (攝大乘論) [Compendium of the Great Vehicle]. Upon what does that treatise establish these three? The treatise says it is based on the sutras. The text says: 'In all sutras, only the dharmas that are false, unreal, empty, and non-existent are said to be the nature of discrimination (分別性). If the dharmas are said to be like illusions, like dreams, like the moon in water, etc., this is dependent nature (依他性). If the dharmas are said to be true, real, and of inherently pure nature, this is real nature (真實性).' Furthermore, the Bodhisattva-bhumi (地持經) [Chapter on the Grounds of a Bodhisattva] says: 'The dense forest of mental activity, with nine distinct phrases. First, the mind is separate from appearances, and the six consciousnesses are distinct. Second, the mind arises, abides, decays, etc., in a cycle of transformation. Third, the mind has no form or appearance, and its nature is empty and tranquil. Fourth, immeasurable appearances follow immeasurable false realms.' These four are the meanings within the nature of discrimination. 'Fifth, the self-nature is undefiled, and the mind's nature is inherently pure.' This one is the meaning within the real nature. 'Sixth, the mind is defiled or undefiled, and afflictions arise accordingly. Seventh, the mind is bound or liberated, and the true mind follows its commands. Eighth, the appearance of the mind arising like an illusion, referring to bodhisattvas who are born according to their vows. Ninth, the appearance of the mind arising according to the path, referring to ordinary beings who are born according to their karma.' These four are the meanings of dependent nature. The sutras say more than this; this is just a brief example. Such is the scriptural evidence. Next, I will illustrate with metaphors. The nature of discrimination is like wind, real nature is like water, and dependent nature is like waves. Also, dependent nature is like a rope mistaken for a snake; the snake arises from emotional perception. The nature of discrimination is like emotional perception, and real nature is like the rope. Furthermore, the treatise declares that dependent nature is like the earth, and also like ore. The nature of discrimination is like sand and stones in the ore, which disappear when melted. Real nature is like gold, which appears when melted. There are many metaphors; these are just examples. (This section ends) Next, I will distinguish between essence and appearance. In the nature of discrimination, opening and closing are not fixed.
或總為一。唯一分別。或分為二。一妄識分別。迷真起相。二事識分別。迷虛立實。亦得分四。一無明地。是妄識本。二妄想心。謂八妄想。是無明起。三取性心。是事識本。四見愛等。是取性起。復更有四。一妄識心。迷真起情。二虛偽相。依情起于外境界相。如從睡心起夢境界。三事識心。迷前妄境。不知心起。取為實有。四所取相。由前心取事相境界。作實相現來應己心。亦得分八。一妄想心。迷真起情。二依妄心起虛偽境。故地持云。依八妄想。起妄緣事。此二一對。三不知前境虛妄無法。取之為有。為之施名。施名心生。四名心生已名字隨起。此第二對。五名字起已。隨此名字取所名法。即是覺觀。六依覺觀發起言說。言說隨生。此第三對。七言生已復起心想。取所說法。是則言語。以之為道。心以為行。八依此心行。一切違順苦樂等境。紛然應心。此第四對。於是生死互相熾燃。增長不絕。分別如是。依他性中。開合不定。總之為一。唯一依他。或分為二。謂真與妄。互以為他。互為能依。亦得分三。一是本識。如來之藏。為于無始惡習。所熏生無明地。與之和合。共為本識。二依此本識。起阿陀那執我之心。此心恒與粗起無明．我見．我愛．及與我慢四惑相應。何因生此。由於無始我習所熏故起此執。
【現代漢語翻譯】 現代漢語譯本 或者總的來說是一個。唯一的分別在於：或者分為兩個。一是妄識分別（錯誤的認知分別），迷惑真如而產生現象。二是事識分別（基於事物的認知分別），迷惑虛幻而建立實體。也可以分為四個。一是無明地（無明的狀態），是妄識的根本。二是妄想心（虛妄的想法），即八種妄想，是無明產生的。三是取性心（執取事物本質的心），是事識的根本。四是見愛等（錯誤的見解和貪愛等），是取性心產生的。 又可以分為四個。一是妄識心（虛妄的認知心），迷惑真如而產生情感。二是虛偽相（虛假的現象），依賴情感而產生於外在境界的現象，就像從睡眠中的心產生夢境一樣。三是事識心（基於事物的認知心），迷惑之前的虛妄境界，不知道是心產生的，而執取為真實存在。四是所取相（被執取的現象），由於之前的心執取事物境界的現象，作為真實存在的現象顯現來回應自己的心。也可以分為八個。一是妄想心（虛妄的想法），迷惑真如而產生情感。二是依賴妄心產生虛假的境界，所以《地持經》說，依賴八種妄想，產生虛妄的因緣事物。這是第一對。 三是不知前面的境界是虛妄的，沒有自性的，而執取它為存在，為它施加名稱。施加名稱的心產生。四是名稱心產生后，名字隨之產生。這是第二對。五是名字產生后，隨著這個名字執取所命名的法，這就是覺觀（最初步的認知和觀察）。六是依賴覺觀發起言說，言說隨之產生。這是第三對。七是言說產生后，又產生心想，執取所說的法，這就是言語，以之為道，心以為行。八是依賴這個心行，一切違背或順從的苦樂等境界，紛紛擾擾地迴應心。這是第四對。於是生死互相熾燃，增長不絕。分別就是這樣。 依他性（依賴其他條件而存在的性質）中，開合不定。總的來說是一個，唯一是依他。或者分為兩個，即真與妄，互相以為他，互相為能依。也可以分為三個。一是本識（根本的意識），如來之藏（如來藏），由於無始以來的惡習所熏習，產生無明地，與之和合，共同成為本識。二是依賴這個本識，產生阿陀那（執持）執我的心，這個心恒常與粗重的無明、我見（認為有『我』的錯誤見解）、我愛（對『我』的貪愛）、以及我慢（對『我』的傲慢）四種煩惱相應。因為什麼產生這個？由於無始以來的我習所熏習，所以產生這個執著。
【English Translation】 English version Or, in general, it is one. The only distinction is that it can be divided into two. First, 'manas-vikalpa' (discriminating consciousness) which arises from delusion about the true nature and gives rise to phenomena. Second, 'vastu-vikalpa' (discriminating consciousness based on objects) which is deluded by illusion and establishes reality. It can also be divided into four. First, 'avidya-bhumi' (the ground of ignorance), which is the root of 'manas-vikalpa'. Second, 'vikalpa-citta' (discriminating mind), namely the eight discriminations, which arise from ignorance. Third, 'svabhava-grahana-citta' (the mind that grasps at inherent nature), which is the root of 'vastu-vikalpa'. Fourth, 'drsti-trsna-adi' (wrong views, craving, etc.), which arise from 'svabhava-grahana-citta'. It can also be divided into four. First, 'manas-vikalpa-citta' (the discriminating consciousness), which is deluded about the true nature and gives rise to emotions. Second, 'mithya-rupa' (false appearances), which depend on emotions and arise in the external realm of phenomena, just like dream realms arise from a sleeping mind. Third, 'vastu-vikalpa-citta' (the consciousness based on objects), which is deluded by the previous illusory realms, not knowing that they arise from the mind, and grasps them as truly existing. Fourth, 'grahya-rupa' (the grasped appearances), which are the phenomena of object realms grasped by the previous mind, appearing as real to respond to one's own mind. It can also be divided into eight. First, 'vikalpa-citta' (discriminating mind), which is deluded about the true nature and gives rise to emotions. Second, false realms arise depending on the discriminating mind, therefore the 'Bodhisattva-bhumi Sutra' says, 'depending on the eight discriminations, false conditioned things arise.' This is the first pair. Third, not knowing that the previous realms are illusory and without inherent nature, one grasps them as existing and gives them names. The mind of giving names arises. Fourth, after the mind of giving names arises, names follow. This is the second pair. Fifth, after names arise, one grasps the named dharmas according to these names, which is 'vitarka-vicara' (initial and sustained thought). Sixth, depending on 'vitarka-vicara', speech arises, and speech follows. This is the third pair. Seventh, after speech arises, thoughts arise again, grasping the spoken dharmas, which is language, taking it as the path, and the mind as the practice. Eighth, depending on this mind and practice, all agreeable or disagreeable, pleasant or painful realms respond to the mind in a confused manner. This is the fourth pair. Thus, birth and death mutually ignite and increase without end. Such is the distinction. In 'paratantra-svabhava' (the nature of dependence on others), the opening and closing are not fixed. In general, it is one, the only one is dependence on others. Or it can be divided into two, namely true and false, mutually regarding each other as other, mutually being the dependent. It can also be divided into three. First, 'alaya-vijnana' (store consciousness), the 'Tathagatagarbha' (womb of the Tathagata), due to being perfumed by beginningless evil habits, gives rise to the ground of ignorance, and combining with it, together becomes the 'alaya-vijnana'. Second, depending on this 'alaya-vijnana', the 'adana-vijnana' (grasping consciousness) arises, the mind that grasps at self. This mind is constantly associated with the coarse ignorance, 'atma-drsti' (the wrong view of self), 'atma-trsna' (the craving for self), and 'atma-mana' (the pride of self), the four afflictions. Why does this arise? Because of being perfumed by beginningless habits of self, this grasping arises.
此所生體。然是本識。本識變異。為此執故。故論名為似我識矣。如夢中身體是睡心。三依本識生起六種根塵及識。何因生此。由於無始陰界入等名字所熏。及善惡等有分所熏。所以生之。論說如是。然此所生體是本識。本識變異為此事故。故論說為似根識似塵識似識識。如夢中事體是心故。三相如是。亦得分六。本識之中。有真有妄。分以為二。阿陀那識。真妄共起。亦得分二。六識亦爾。即是六也。隨別細分。亦可無量。世俗諸法。無非識故。依他如是。真實性中。開合不定。總唯一真。亦得分二。一有垢如。在染恒凈。二無垢如。除染始凈。論說如是。復有二種。一如實空。離性離相。二如實不空。具過無量恒沙凈法。並如上辨。亦得分三。一無垢如。本來常凈。無垢可處。二有垢如。在染不污。三離垢如。除障始凈。亦得分四。如攝論說。一者垢如。在染常凈。二無垢如。除染始凈。三是凈相。修生真德。四是凈教。謂十二部經。從其清凈法界流出。又云。從凈法身流出故。名為凈。涅槃亦云。出於如來大智海中故得為真。亦得分五。謂五佛性。一者因性。是涅槃因。二因因性。是菩提因。三者果性。是菩提果。四果果性。是涅槃果。五非因果性。是理性矣。亦得說十。如寶性論說十佛性。廣則無量。故經說
【現代漢語翻譯】 現代漢語譯本 此所生的身體，實際上是根本識（本識，alaya-vijñana）。根本識發生變異，是爲了這個執著（對自我的執著）的緣故。所以經論上稱之為『相似我識』。如同夢中的身體是睡著的心一樣。三種依他起的現象，即根本識生起六種根、塵和識。是什麼原因產生這些呢？由於無始以來陰、界、入等名字的熏習，以及善惡等有分的熏習，所以產生這些。經論是這樣說的。然而，這所生的身體是根本識。根本識的變異是爲了這個緣故。所以經論上說為『相似根識』、『相似塵識』、『相似識識』。如同夢中的事物是心一樣。三種自性是這樣的。也可以分為六種。根本識之中，有真有妄，分為二。阿陀那識（Adana-vijnana），真妄共同生起，也可以分為二。六識也是這樣，就是六種。如果隨其差別細分，也可以是無量。世俗的諸法，沒有不是識的緣故。依他起性是這樣的。在真實性中，開合不定，總而言之只有一個真如。也可以分為二種。一種是有垢真如，在染污中恒常清凈。一種是無垢真如，去除染污后才清凈。經論是這樣說的。又有二種。一是如實空，離性離相。二是如實不空，具足過恒河沙數無量的清凈功德。並如上面所辨析的。也可以分為三種。一是無垢真如，本來常凈，沒有垢染可處。二是有垢真如，在染污中不被污染。三是離垢真如，去除障礙后才清凈。也可以分為四種，如《攝大乘論》所說。一是垢如，在染污中常凈。二是無垢如，去除染污后才清凈。三是凈相，修習而生的真實功德。四是凈教，指十二部經，從其清凈法界流出。又說，從清凈法身流出，所以名為清凈。涅槃經也說，出於如來大智慧海中，所以得名為真。也可以分為五種，即五佛性。一是因性，是涅槃的因。二是因因性，是菩提的因。三是果性，是菩提的果。四是果果性，是涅槃的果。五是非因果性，是理性。也可以說十種，如《寶性論》所說十佛性。如果廣說，則是無量。所以經上說
【English Translation】 English version This produced body is, in reality, the fundamental consciousness (alaya-vijñana). The fundamental consciousness transforms because of this attachment (attachment to self). Therefore, the treatises call it 'semblance of self-consciousness'. Just as the body in a dream is the sleeping mind. The three dependent-arising phenomena, namely the fundamental consciousness arising the six roots, objects, and consciousnesses. What causes these to arise? Due to the熏習 (xunxi, perfuming) of names such as skandhas (陰, yin), realms (界, jie), and entrances (入, ru) from beginningless time, as well as the熏習 (xunxi, perfuming) of good and evil etc. This is how they arise. The treatises say it like this. However, this produced body is the fundamental consciousness. The transformation of the fundamental consciousness is for this reason. Therefore, the treatises say it is 'semblance of root-consciousness', 'semblance of object-consciousness', 'semblance of consciousness-consciousness'. Just as the things in a dream are the mind. The three natures are like this. It can also be divided into six. Within the fundamental consciousness, there is truth and falsehood, divided into two. 阿陀那識 (Adana-vijnana), truth and falsehood arise together, can also be divided into two. The six consciousnesses are also like this, which are six. If divided in detail according to their differences, they can also be immeasurable. All worldly dharmas are nothing but consciousness. Dependent-arising nature is like this. In the nature of reality, opening and closing are not fixed, in general, there is only one 真如 (zhenru, suchness). It can also be divided into two kinds. One is defiled 真如 (zhenru, suchness), which is constantly pure in defilement. One is undefiled 真如 (zhenru, suchness), which is pure only after removing defilement. The treatises say it like this. There are also two kinds. One is 如實空 (rushikong, emptiness as it is), which is apart from nature and characteristics. The other is 如實不空 (rushibukong, non-emptiness as it is), which possesses immeasurable pure merits exceeding the sands of the Ganges. And as analyzed above. It can also be divided into three kinds. One is undefiled 真如 (zhenru, suchness), which is originally always pure, with no defilement to be found. The second is defiled 真如 (zhenru, suchness), which is not defiled in defilement. The third is離垢真如 (ligouzhenru, 真如 (zhenru, suchness) apart from defilement), which is pure only after removing obstacles. It can also be divided into four kinds, as said in the Mahāyānasaṃgraha. One is defiled 如 (ru, suchness), which is always pure in defilement. The second is undefiled 如 (ru, suchness), which is pure only after removing defilement. The third is pure characteristics, true merits arising from cultivation. The fourth is pure teachings, referring to the twelve divisions of scriptures, flowing out from its pure dharma realm. It is also said that it flows out from the pure dharma body, so it is called pure. The Nirvana Sutra also says that it comes from the great wisdom sea of the Tathagata, so it is called true. It can also be divided into five kinds, namely the five Buddha-natures. One is the causal nature, which is the cause of Nirvana. The second is the cause-cause nature, which is the cause of Bodhi. The third is the fruit nature, which is the fruit of Bodhi. The fourth is the fruit-fruit nature, which is the fruit of Nirvana. The fifth is the non-cause-fruit nature, which is rationality. It can also be said to be ten kinds, as the Ratnagotravibhāga says about the ten Buddha-natures. If explained broadly, it is immeasurable. Therefore, the sutra says
為過恒沙法。體相如是(此二門竟)。
次明三性一異之義。此三相望。不一不異。分末異本。得言不一。義如上辨。就妄說妄。是分別性。約妄論真。是依他性。就真說真。是真實性。以本攝末。得言不異。是義云何。如來之藏。是真實性。是性為本。惡習所熏。生無明等。與之共俱。名為依他。真外更無別他可依。就彼依他變異分中。虛妄浪取說為分別。依他之外無別分別。又復緣攝一依他性。于中妄法即名分別。于中真法即名真實。故無別異。一異如是(此三門竟)。
次明有修無修之義。此三識中。皆悉有修。分別性中。修有二種。一事識中修。觀察五陰非我我所。並觀五陰虛假無性。諸法例爾。二妄識中修。觀一切法妄想心現心外無境。並觀妄心依他變為無別妄體。依他性中。修亦有二。一觀人空。二觀法空。於此二中。先起聞慧。聞二無我。熏于本識。本識被熏。成聞熏習。于本識中。有真有妄。真受凈熏。妄受染熏。真受熏已。轉熏無明。令無明薄。無明薄故。于無明中。無始積習。我見種子。隨而漸薄。此種薄已。起阿陀那我執漸輕。此執輕已。起於六識我見亦輕。此見輕已。起聞轉勝。以此轉聞。還熏本識。如是展轉。以末熏本。本還熏末。思修亦然。以末熏本。壞本識中我見種子。
【現代漢語翻譯】 現代漢語譯本： 超過恒河沙數之多的法，其體性和現象就是如此。（以上是體和相兩方面的闡述。）
接下來闡明三自性（分別性、依他性、真實性）一異的含義。這三種自性相互觀待，既不是完全相同，也不是完全相異。從末端（現象）區分，則與根本（本體）不同，所以可以稱為『不一』，這個道理如前面所辨析的。就虛妄的層面來說虛妄，這就是分別性（Vikalpa-lakshana）。從虛妄的層面來論述真實，這就是依他性（Paratantra-lakshana）。就真實的層面來說真實，這就是真實性（Parinishpanna-lakshana）。從根本上統攝末端，則可以稱為『不異』。這個道理是怎樣的呢？如來藏（Tathagatagarbha）就是真實性，這個自性是根本。被惡習所薰染，產生無明等等，與無明共同存在，就稱為依他性。在真如之外，沒有其他的可以依賴。在依他性的變異部分中，虛妄地執取而說為分別性。在依他性之外，沒有其他的分別性。進一步說，緣起統攝於依他性，在依他性中的虛妄法就稱為分別性，在依他性中的真實法就稱為真實性。所以沒有差別。一和異就是這樣。（以上是三自性的闡述。）
接下來闡明有修和無修的含義。這三種識（阿賴耶識、末那識、意識）中，都存在修行。在分別性中，修行有兩種。第一種是在事識（意識）中修行，觀察五蘊（色、受、想、行、識）不是『我』，也不是『我所擁有』，並且觀察五蘊是虛假的，沒有自性，一切法都是如此。第二種是在妄識（末那識）中修行，觀察一切法都是妄想心所顯現，心外沒有境界，並且觀察妄心是依他而變現的，沒有獨立的妄體。在依他性中，修行也有兩種。第一種是觀人空（人無我），第二種是觀法空（法無我）。在這兩種修行中，首先生起聞慧（通過聽聞佛法而獲得的智慧），聽聞二無我（人無我和法無我），熏習阿賴耶識（Alaya-vijnana）。阿賴耶識被熏習，形成聞熏習。在阿賴耶識中，有真有妄，真如接受清凈的熏習，虛妄接受染污的熏習。真如接受熏習后，轉而熏習無明（Avidya），使無明變得薄弱。無明薄弱的緣故，在無明中，無始以來積累的習氣，我見（Atma-drishti）的種子，隨著逐漸薄弱。這種子薄弱后，產生阿陀那識（Adana-vijnana），我執（Atmagraha）逐漸減輕。這種執著減輕后，六識（眼識、耳識、鼻識、舌識、身識、意識）中的我見也減輕。這種見解減輕后，聽聞佛法變得更加殊勝。用這種更加殊勝的聽聞，反過來熏習阿賴耶識。就這樣輾轉，用末端熏習根本，根本再熏習末端，思和修也是這樣。用末端熏習根本，破壞阿賴耶識中的我見種子。
【English Translation】 English version: The dharmas exceeding the sands of the Ganges, their essence and phenomena are such as described. (This concludes the discussion of essence and phenomena.)
Next, the meaning of the one and the different among the three natures (Vikalpa-lakshana [the nature of discrimination], Paratantra-lakshana [the nature of dependence], and Parinishpanna-lakshana [the nature of perfect reality]) is explained. These three natures are neither entirely the same nor entirely different in relation to each other. Distinguishing from the end (phenomena), they are different from the root (essence), so they can be called 'not one,' as discussed earlier. Speaking of illusion in terms of illusion, this is the Vikalpa-lakshana. Discussing truth in terms of illusion, this is the Paratantra-lakshana. Speaking of truth in terms of truth, this is the Parinishpanna-lakshana. Comprehending the end from the root, they can be called 'not different.' How is this so? The Tathagatagarbha [the womb of the Buddhas] is the Parinishpanna-lakshana; this nature is the root. Being influenced by evil habits, it gives rise to ignorance (Avidya) and so on, existing together with ignorance, and is called the Paratantra-lakshana. Outside of true reality, there is nothing else to depend on. In the changing part of the Paratantra-lakshana, falsely grasping and calling it the Vikalpa-lakshana. Outside of the Paratantra-lakshana, there is no separate Vikalpa-lakshana. Furthermore, dependent origination is encompassed within the Paratantra-lakshana; within it, illusory dharmas are called Vikalpa-lakshana, and true dharmas are called Parinishpanna-lakshana. Therefore, there is no difference. Such is the one and the different. (This concludes the discussion of the three natures.)
Next, the meaning of having cultivation and not having cultivation is explained. In these three consciousnesses (Alaya-vijnana [storehouse consciousness], Manas-vijnana [mind consciousness], and Vijnana [consciousness]), there is cultivation. In the Vikalpa-lakshana, there are two types of cultivation. The first is cultivation in the Vijnana (consciousness), observing that the five skandhas (form, feeling, perception, volition, and consciousness) are neither 'I' nor 'what belongs to me,' and observing that the five skandhas are false and without self-nature; all dharmas are the same. The second is cultivation in the Manas-vijnana (mind consciousness), observing that all dharmas are manifestations of the mind of delusion, and there are no objects outside the mind, and observing that the mind of delusion changes dependently and has no independent illusory substance. In the Paratantra-lakshana, there are also two types of cultivation. The first is the contemplation of the emptiness of persons (person without self), and the second is the contemplation of the emptiness of dharmas (dharma without self). In these two cultivations, first, wisdom from hearing (Srutamayi prajna) arises, hearing about the two non-selves (non-self of person and non-self of dharma), influencing the Alaya-vijnana. The Alaya-vijnana is influenced, forming the habit of hearing. In the Alaya-vijnana, there is truth and illusion; truth receives pure influence, and illusion receives defiled influence. After truth receives influence, it in turn influences ignorance (Avidya), causing ignorance to become thin. Because ignorance is thin, in ignorance, the accumulated habits from beginningless time, the seeds of the view of self (Atma-drishti), gradually become thin. After these seeds become thin, the Adana-vijnana [clinging consciousness] arises, and the attachment to self (Atmagraha) gradually becomes lighter. After this attachment becomes lighter, the view of self in the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) also becomes lighter. After this view becomes lighter, hearing the Dharma becomes more excellent. Using this more excellent hearing, it in turn influences the Alaya-vijnana. In this way, reciprocally, the end influences the root, and the root influences the end; thinking and cultivation are also like this. Using the end to influence the root, destroying the seeds of the view of self in the Alaya-vijnana.
成就出世法身種子。以本熏末。遮斷起惑。增長凈行。乃至究竟。真實性中雲何有修。釋言。獨真即無修義。而言有者。一切所修。真妄共起。攝修從妄。悉是妄修。攝修從真。儘是真修。如前三性。真妄和合。名依他性。于依他中。分取妄邊。名分別性。分取真邊。名真實性。修亦如是。以有修故。妄盡之時。真獨成德。成德有二。一真識心妄盡稱本。成就證行。二從體起用。成就教行。此二皆用加行為因。作意修習。名為加行。證前加行。有其二種。一觀諸法本來唯真無妄可隨。能令妄心更不牽後後。不起前。遂成灰燼。真心獨顯。二觀心外無別如理如理之外亦無別心。如外無心。心不異如。心外無如。如不異心。心不異如。照而常寂。如不異心。寂而常照。由斯二觀。便成證行。教前加行。亦有二種。一觀真心體是一切功德法門能生諸行。二隨而修起種種善根。由斯二種。便成教行。修義如是(此四門竟)。
次門有盡無盡之義。分別之性。一向可盡。推窮無故。依他之性。亦盡無盡。妄盡之時。隨妄用息。名之為盡。于本識中。所成行種妄盡之時。轉依會本。名為無盡。真實之性。一向無盡。以常住故。若復通論。分別體盡。熏力在真。名為不盡。真性體寂。名之為盡。妙用難窮。名為無盡。立相如是
。遣相云何。論說有三。一無相性。論亦名為無分別性。觀察外境。唯從心現。心外無境。名無相性。觀察妄心。本識變為。本外無妄故。複名為無分別性。二無生性。就實推真。無妄隨起。名無生性。三無性性。論亦名為無無性矣。如來藏中過恒沙法。同體義分。攝別成總。諸法悉有。將別分總。諸法悉如。無有一法別守自性。名無性性。就真論真。真體常寂。無前二相可遣為無。名無無性。又真實有。非全無法。名無無性(第二門竟)。
次第三門。真妄和合本末分三。于中曲有四門分別。一定別其相。二辨一異。三明起修不起修別。四明有盡無盡之異。初定其相。如攝論說。一是本識。二阿陀那識。三生起六識。此三猶前依他性中之差別也。據妄攝真。真隨妄轉。共成眾生。於此共中。真識之心。為彼無始惡習所熏。生無明地。所生無明。不離真心。共為神本。名為本識。此亦名為阿梨耶識。故論說言。如來之藏。不生滅法。與生滅合。名阿梨耶。此阿梨耶。為彼無始我見所熏。成我種子。此種力故。起阿陀那執我之心。依此我相。起於我見我慢我愛。執何為我。依彼本識。變起陰身。不知此無。執之為我。又此本識。為無始來六識根塵名字熏故。成其種子。此種力故。變起六種生起之識及六根塵。如依
【現代漢語翻譯】 現代漢語譯本：如何遣除這些相？論述中有三種方式。第一種是無相性（wú xiàng xìng）。論中也稱為無分別性（wú fēn bié xìng）。觀察外在境界，都只是從內心顯現。心外沒有境界，這稱為無相性。觀察虛妄的心，是根本識（běn shí）所變現。根本識之外沒有虛妄，所以又稱為無分別性。第二種是無生性（wú shēng xìng）。就真實而言推求真理，沒有虛妄隨之生起，這稱為無生性。第三種是無性性（wú xìng xìng）。論中也稱為無無性（wú wú xìng）。如來藏（rú lái zàng）中具有超過恒河沙數（héng hé shā shù）的功德，這些功德如同一個整體的不同部分，將各個部分綜合起來成為一個整體，所有的法都具備。將各個部分割槽分開來，所有的法都如如不動，沒有一個法單獨保持自己的自性，這稱為無性性。就真理而言論述真理，真理的本體常處於寂靜狀態，沒有前兩種相可以遣除，所以稱為無無性。而且真實存在，並非完全沒有，這稱為無無性（第二門完）。
接下來是第三門，真妄和合的本末，分為三個方面。其中詳細地分為四個方面來辨別。一是確定它們的相狀，二是辨別它們的一同和差異，三是闡明生起修與不生起修的區別，四是闡明有窮盡和沒有窮盡的差異。首先確定它們的相狀。如《攝大乘論》（Shè dà chéng lùn）所說，一是本識（běn shí），二是阿陀那識（ā tuó nā shí），三是生起的六識（liù shí）。這三種識就像前面依他起性（yī tā qǐ xìng）中的差別。根據虛妄來統攝真實，真實隨著虛妄而轉變，共同形成眾生。在這共同之中，真識的心，被那無始以來的惡習所薰染，產生無明地（wú míng dì）。所產生的無明，不離開真心，共同作為神識的根本，稱為本識。這也稱為阿梨耶識（ā lí yé shí）。所以論中說，如來之藏（rú lái zhī zàng），是不生不滅的法，與生滅法結合，稱為阿梨耶識。這阿梨耶識，被那無始以來的我見（wǒ jiàn）所薰染，形成我的種子。這種子力量的緣故，生起阿陀那識（ā tuó nā shí）執著於我的心。依靠這我相（wǒ xiàng），生起我見（wǒ jiàn）、我慢（wǒ màn）、我愛（wǒ ài）。執著什麼為我呢？依靠那本識（běn shí），變現生起陰身（yīn shēn），不知道這是虛幻的，執著它為我。而且這本識（běn shí），因為無始以來六識（liù shí）的根、塵、名字的薰染，形成它的種子。這種子力量的緣故，變現生起六種生起的識以及六根（liù gēn）和六塵（liù chén）。比如依靠
【English Translation】 English version: How are these characteristics to be eliminated? The treatise states there are three ways. First is the characteristic of 'no characteristic' (wú xiàng xìng). The treatise also calls it 'no discrimination' (wú fēn bié xìng). Observing external realms, they are only manifested from the mind. Outside the mind, there are no realms, this is called 'no characteristic'. Observing the deluded mind, it is transformed from the fundamental consciousness (běn shí). Outside the fundamental consciousness, there is no delusion, so it is also called 'no discrimination'. Second is the characteristic of 'no arising' (wú shēng xìng). In terms of reality, seeking the truth, no delusion arises along with it, this is called 'no arising'. Third is the characteristic of 'no self-nature' (wú xìng xìng). The treatise also calls it 'no no self-nature' (wú wú xìng). Within the Tathagatagarbha (rú lái zàng), there are merits like countless Ganges sands (héng hé shā shù), these merits are like different parts of a whole, integrating the separate parts into a whole, all dharmas are complete. Separating the parts, all dharmas are such as they are, no dharma individually maintains its own self-nature, this is called 'no self-nature'. In terms of truth, discussing truth, the essence of truth is always in a state of stillness, there are no previous two characteristics that can be eliminated, so it is called 'no no self-nature'. Moreover, it truly exists, it is not completely non-existent, this is called 'no no self-nature' (End of the Second Gate).
Next is the Third Gate, the combination of truth and delusion, the origin and the end, divided into three aspects. Among them, there are four aspects to distinguish in detail. First, to determine their characteristics; second, to distinguish their sameness and difference; third, to clarify the difference between arising cultivation and not arising cultivation; fourth, to clarify the difference between having an end and not having an end. First, determine their characteristics. As the Mahāyānasaṃgraha (Shè dà chéng lùn) says, first is the fundamental consciousness (běn shí), second is the Adana consciousness (ā tuó nā shí), and third is the six consciousnesses that arise (liù shí). These three consciousnesses are like the differences in the dependent origination (yī tā qǐ xìng) mentioned earlier. According to delusion to encompass truth, truth transforms along with delusion, together forming sentient beings. In this togetherness, the mind of true consciousness, being薰染 by the beginningless evil habits, produces the ground of ignorance (wú míng dì). The ignorance that arises does not leave the true mind, together serving as the root of consciousness, called the fundamental consciousness. This is also called the Alaya consciousness (ā lí yé shí). Therefore, the treatise says, the Tathagatagarbha (rú lái zhī zàng), the dharma of non-arising and non-ceasing, combines with the dharma of arising and ceasing, called the Alaya consciousness. This Alaya consciousness, being薰染 by the beginningless view of self (wǒ jiàn), forms the seed of self. Because of the power of this seed, the Adana consciousness (ā tuó nā shí) arises, clinging to the mind of self. Relying on this self-appearance (wǒ xiàng), the view of self (wǒ jiàn), conceit (wǒ màn), and self-love (wǒ ài) arise. What is clung to as self? Relying on that fundamental consciousness (běn shí), the skandha body (yīn shēn) arises, not knowing that this is illusory, clinging to it as self. Moreover, this fundamental consciousness (běn shí), because of the薰染 of the roots, objects, and names of the six consciousnesses (liù shí) from beginningless time, forms its seed. Because of the power of this seed, the six kinds of arising consciousnesses and the six roots (liù gēn) and six objects (liù chén) arise. For example, relying on
睡心起于夢中根塵及識。定相粗爾(此一門竟)。
次辨一異。分末異本。得言是異。攝末從本。得言是一。以是一故。一切諸法。皆一心作。如夢中事皆睡心作。一異如是(此二門竟)。
次明起修不起修別。於此分中。六識之心。于善境界。見聞覺知。正起行修。阿梨耶識。是修所因。是修所熏。是修所轉。不起正修。以無念故。阿陀那識。是修所轉。轉離我執。不起正修。以不起念近友聞法思量修故(此三門竟)。
次明有盡無盡之義。於此分中。三識都盡。無明滅故。真無所從。不成本識故。本識盡故。論說言。四修滿時。本識都盡信心般若三昧大悲。是四修也。本識盡故。我執不生。故得宣說阿陀那盡。本識無故。六識不生。故六識盡。於此三中。所有之妄體滅故盡。所依之真。用息故盡。體還歸本。得言不盡。三識如是。
或分為四。四有四門。一開妄合真。以說四種。妄中分三。五識為二。妄識為三。故楞伽云。心為採集業。意為廣採集。諸識識所識現等境說五。第七妄識。集起之本故。說為心。依此集起。一切妄境。隨而分別。名採集業。第六意識。遍司諸塵故。說為意。通司六塵。名廣採集。五識之心。隨境別了。名為諸識。現在五塵。名識所識。唯知現在五塵境別。不
【現代漢語翻譯】 現代漢語譯本 睡著時的心識活動，源於夢中的根、塵（指感覺器官及其對像）和識（指意識）。定相（指禪定中的狀態）相對粗糙。（這一部分結束）
接下來辨析一和異。從末端區分，可以說它們是不同的。從末端迴歸本源，可以說它們是相同的。因為是相同的緣故，一切諸法（指一切事物和現象）都是一心所造。如同夢中的事情都是睡著時的心所造。一和異就是這樣。（這第二部分結束）
接下來闡明起修（開始修行）和不起修（不開始修行）的區別。在這一部分中，六識（眼識、耳識、鼻識、舌識、身識、意識）之心，對於善的境界，通過見聞覺知，真正開始修行。阿梨耶識（ālaya-vijñāna，藏識），是修行的所因，是被修行所熏習，是被修行所轉變的，但它本身不起正修，因為它沒有念頭。阿陀那識（ādanavijñāna，末那識），是被修行所轉變的，轉變而脫離我執，但它本身不起正修，因為它不生起念頭，不親近善友，不聽聞佛法，不思量，不修行。（這第三部分結束）
接下來闡明有盡（有窮盡）和無盡（無窮盡）的意義。在這一部分中，三識（指前五識、第六識和第七識）都窮盡了，因為無明（avidyā，對事物真相的無知）滅盡的緣故。真如（tathatā，事物的真實本性）無所從來，不成為本識（根本識）的客體，所以說本識窮盡。論中說，四修（四種修行）圓滿時，本識就都窮盡了。信心、般若（prajñā，智慧）、三昧（samādhi，禪定）、大悲（mahākaruṇā，偉大的慈悲）是四種修行。本識窮盡的緣故，我執（ātmagraha，對自我的執著）不生起，所以可以說阿陀那識窮盡。本識沒有了，六識就不生起，所以六識也窮盡了。在這三種識中，所有虛妄的本體滅盡了，所以說窮盡。所依的真如，因為作用停止了，所以說窮盡。本體最終迴歸本源，所以可以說沒有窮盡。三識就是這樣。
或者分為四種識。四種識有四種不同的方面。一是開顯虛妄，合歸真如，以此來說明四種識。在虛妄中又分為三種。五識（眼識、耳識、鼻識、舌識、身識）為兩種，妄識為三種。所以《楞伽經》（Laṅkāvatāra Sūtra）說：『心為採集業，意為廣採集，諸識識所識現等境說五。』第七妄識，是集起（積聚和生起）的根本，所以稱為『心』。依靠這個集起，一切虛妄的境界，隨之而分別，名為『採集業』。第六意識，普遍管理各種塵境，所以稱為『意』。普遍管理六塵（色、聲、香、味、觸、法），名為『廣採集』。五識之心，隨著境界而分別了知，名為『諸識』。現在的五塵，名為『識所識』。僅僅知道現在的五塵境界的差別，不...
【English Translation】 English version The sleeping mind arises from the roots, dust (sense organs and their objects), and consciousness (vijñāna) in dreams. The state of samādhi (fixed state) is relatively coarse. (This section ends)
Next, distinguish between one and different. Differentiating from the end, it can be said that they are different. Returning from the end to the origin, it can be said that they are the same. Because they are the same, all dharmas (all things and phenomena) are created by one mind. Just as the things in a dream are created by the sleeping mind. Such is the one and the different. (This second section ends)
Next, clarify the difference between starting cultivation and not starting cultivation. In this section, the mind of the six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses), through seeing, hearing, feeling, and knowing in good realms, truly begins cultivation. The Ālaya-vijñāna (storehouse consciousness), is the cause of cultivation, is perfumed by cultivation, and is transformed by cultivation, but it does not itself engage in direct cultivation because it has no thoughts. The Ādāna-vijñāna (manas consciousness), is transformed by cultivation, transforming away from attachment to self, but it does not itself engage in direct cultivation because it does not generate thoughts, does not associate with good friends, does not hear the Dharma, does not contemplate, and does not cultivate. (This third section ends)
Next, clarify the meaning of having an end and having no end. In this section, the three consciousnesses (referring to the first five consciousnesses, the sixth consciousness, and the seventh consciousness) are all exhausted because ignorance (avidyā, ignorance of the true nature of things) is extinguished. Suchness (tathatā, the true nature of things) comes from nowhere and does not become an object of the fundamental consciousness, so it is said that the fundamental consciousness is exhausted. The treatise says that when the four cultivations (four types of cultivation) are complete, the fundamental consciousness is completely exhausted. Faith, prajñā (wisdom), samādhi (meditation), and mahākaruṇā (great compassion) are the four cultivations. Because the fundamental consciousness is exhausted, attachment to self (ātmagraha, clinging to the self) does not arise, so it can be said that the Ādāna-vijñāna is exhausted. Because the fundamental consciousness is gone, the six consciousnesses do not arise, so the six consciousnesses are also exhausted. Among these three consciousnesses, all the false substance is extinguished, so it is said to be exhausted. The true nature on which they rely, because its function ceases, is said to be exhausted. The substance ultimately returns to the origin, so it can be said that it is not exhausted. Such are the three consciousnesses.
Or they are divided into four consciousnesses. The four consciousnesses have four different aspects. One is to reveal the false and unite with the true, thereby explaining the four consciousnesses. Within the false, there are three divisions. The five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) are two types, and the false consciousnesses are three types. Therefore, the Laṅkāvatāra Sūtra says: 'The mind is for collecting karma, the intellect is for broadly collecting, the various consciousnesses cognize the objects that are cognized, thus five are spoken of.' The seventh false consciousness is the root of accumulation and arising, so it is called 'mind'. Relying on this accumulation and arising, all false realms are discriminated accordingly, and this is called 'collecting karma'. The sixth consciousness universally manages various sense objects, so it is called 'intellect'. Universally managing the six sense objects (form, sound, smell, taste, touch, and dharma), is called 'broadly collecting'. The mind of the five consciousnesses, knowing separately according to the realm, is called 'the various consciousnesses'. The present five sense objects are called 'what is cognized by the consciousnesses'. Only knowing the differences in the present five sense objects, not...
通過未。故云現等境五也。妄分此三。此妄所依。即是真識。通別為四。二開真合妄。以說四種。真中分三。如起信論說。一者體大。謂真如法平等一味。不增不減。一切凡夫聲聞緣覺菩薩諸佛等無差別。無有前際后際之異。二者相大。論自釋言。如來之藏。從本已來。具無量性功德法。如妄心中具足一切諸煩惱法。三者用大。用有二種。一者染用。二者凈用。染用有二。一依持用。如來藏法。為妄所依。能持于妄。若無此真。妄則不立。故經說言。若無藏識。七法不住。不得種苦樂求涅槃。二緣起用。向雖在染。而不作染。今與妄合。緣集起染。如水隨風波浪集起。是以不增不減經言。即此法界。輪轉五道。名曰眾生。染用如是。凈用之中。亦有二種。一隨緣顯用。真識之體。本為妄陰。復息妄染。隨緣始凈。凈中差別。說為性凈無作因果。二隨緣作用。本在凡時。隨緣造作六道生死。后隨對治。集生方便有作因果。凈用如是。以真識中具斯三義妄識為一故。合有四。三真妄俱開。以說四種。真中分二。一阿摩羅識。此云無垢。亦曰本凈。就真論真。真體常凈。故曰無垢。此猶是前心真如門。二阿梨耶識。此云無沒。即前真心。隨妄流轉。體無失壞。故曰無沒。故起信論言。如來之藏。不生滅法。與生滅合。名為阿
【現代漢語翻譯】 通過以上論述，所以說『現等境』是第五個識的境界。虛妄分別這三種識，它們所依賴的基礎，就是真實的識。真實識可以分為通和別兩種，總共四種。 第二種分類方法是展開真識，合併妄識，從而說明四種識。真識中又可以分為三種，如《起信論》（《大乘起信論》）所說：一是體大，指的是真如法平等一味，不增不減，一切凡夫、聲聞、緣覺、菩薩、諸佛等都沒有差別，沒有前際后際的差異。二是相大，《起信論》自己解釋說，如來之藏，從本來就具足無量性功德法，就像妄心中具足一切諸煩惱法一樣。三是用大，用有兩種，一是染用，二是凈用。染用有兩種，一是依持用，如來藏法，是虛妄所依賴的基礎，能夠保持虛妄的存在，如果沒有這個真識，虛妄就不能成立。所以經中說，如果沒有藏識，七法就不能存在，就不能經歷苦樂，也不能尋求涅槃。二是緣起用，雖然本來是清凈的，但不主動造染，現在與虛妄結合，因緣和合而生起染污，就像水隨風而起波浪一樣。所以《不增不減經》說，就是這個法界，在五道中輪迴，名為眾生。染用就是這樣。凈用之中，也有兩種，一是隨緣顯用，真識的本體，本來被虛妄所覆蓋，後來止息虛妄的染污，隨著因緣開始變得清凈，清凈中的差別，被稱為性凈無作因果。二是隨緣作用，本來在凡夫的時候，隨著因緣造作六道生死，後來隨著對治，積集產生方便有作因果。凈用就是這樣。因為真識中具備這三種意義，妄識為一種，所以合起來有四種。 第三種分類方法是真妄都展開，從而說明四種識。真識中分為兩種，一是阿摩羅識（Amala-vijñāna）（無垢識），也叫做無垢識，也叫做本凈識，就真識來論真識，真識的本體常凈，所以叫做無垢。這仍然是前面所說的心真如門。二是阿梨耶識（Ālaya-vijñāna）（阿賴耶識），也叫做無沒識，就是前面的真心，隨著虛妄而流轉，本體沒有失壞，所以叫做無沒。所以《起信論》說，如來之藏，是不生滅法，與生滅法結合，名為阿
【English Translation】 Therefore, it is said that 'present and similar realms' are the realm of the fifth consciousness. These three consciousnesses of false discrimination rely on the true consciousness. The true consciousness can be divided into general and specific, making a total of four. The second classification method is to expand the true consciousness and combine the false consciousness, thereby explaining the four consciousnesses. The true consciousness can be further divided into three types, as stated in the 'Awakening of Faith' (Mahāyāna-śraddhotpāda-śāstra): First, the Greatness of Essence (tīvra-dṛṣṭi), which refers to the suchness (Tathātā) of the Dharma, being equal and of one flavor, neither increasing nor decreasing, without any difference between all ordinary beings, Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), Bodhisattvas, and Buddhas, without any difference between the past and the future. Second, the Greatness of Attributes (lakṣaṇa-dṛṣṭi), which the 'Awakening of Faith' itself explains as the Tathāgata-garbha (Tathāgata-garbha) possessing limitless qualities and meritorious Dharmas from the beginning, just as the false mind possesses all kinds of afflictions. Third, the Greatness of Function (kārya-dṛṣṭi), which has two types: defiled function and pure function. There are two types of defiled function: one is the supporting function, where the Dharma of the Tathāgata-garbha is the basis upon which falsehood relies, capable of maintaining the existence of falsehood. Without this true consciousness, falsehood cannot be established. Therefore, the sutra says that without the Ālaya-vijñāna (Ālaya-vijñāna) (storehouse consciousness), the seven Dharmas cannot exist, and one cannot experience suffering and joy, nor seek Nirvāṇa (Nirvāṇa). The second is the function of conditioned arising, which, although originally pure, does not actively create defilement. Now, it combines with falsehood, and conditions come together to give rise to defilement, just as water rises in waves with the wind. Therefore, the 'Sutra of Neither Increase Nor Decrease' says that it is this Dharma realm that revolves in the five paths, called sentient beings. Such is the defiled function. Among the pure functions, there are also two types: one is the function of manifestation according to conditions, where the essence of true consciousness was originally covered by falsehood, and later ceases the defilement of falsehood, gradually becoming pure according to conditions. The difference in purity is called the naturally pure, non-created cause and effect. The second is the function of action according to conditions, where originally, in the state of ordinary beings, one creates the cycle of birth and death in the six realms according to conditions. Later, with the application of antidotes, one accumulates and generates expedient created cause and effect. Such is the pure function. Because the true consciousness possesses these three meanings, and the false consciousness is one, there are four in total. The third classification method is to expand both the true and false consciousnesses, thereby explaining the four consciousnesses. The true consciousness is divided into two types: one is the Amala-vijñāna (Amala-vijñāna) (immaculate consciousness), also called the stainless consciousness, also called the originally pure consciousness. When discussing true consciousness in terms of true consciousness, the essence of true consciousness is always pure, so it is called immaculate. This is still the previously mentioned gate of the true suchness of the mind. The second is the Ālaya-vijñāna (Ālaya-vijñāna) (storehouse consciousness), also called the non-disappearing consciousness, which is the previous true mind, flowing with falsehood, but its essence is not lost, so it is called non-disappearing. Therefore, the 'Awakening of Faith' says that the Tathāgata-garbha (Tathāgata-garbha) is the non-arising and non-ceasing Dharma, which combines with the arising and ceasing Dharma, called Ā
梨耶。妄中分二。謂妄與事。真妄各二故。合有四。四體相不同。離分四種。相狀如何。如上所說。心真如門。是其心體。即以為一。心生滅門。是其心相。于中分三。一是本識。真與癡合。二依本識起阿陀那執我之識。三依本識起於六種生起之識。以此通前。合說為四。四相如是。亦得分五。如上所辨。真性一。分別性二。依他性中義別三重。所謂本識。阿陀那識。及生起識。是其五也。亦得分六。於前五中。開分別性。以之為二。謂事與妄。即是六也。又如經說。始從眼識乃至意識。亦是六種。攝本從末。此六之外。更無餘識。故維摩中說。無我人如第七情畢竟無法。精猶識也。六根之外。無第七根。六塵之外。無第七塵。故六識外。無第七識。尚無第七。焉有餘識。問曰。經說。想受行等。於六識中何識所收。依如成實。前後別起。皆是通名意識所攝。依余經論。此想受等。與六識俱。是法塵收。六識不攝。攝伴從主。六識所收。亦得謂七。謂七心界。於前六上。加意根界。是其七也。六識生后。名為意根。此亦攝本從末言耳。亦得說八。如楞伽辨。于中兩門。一事妄及真離分為八。事識有六。真妄各一。故有八種。二真妄和合共為八種。義如上辨。本識為一。真與癡合。阿陀那識。以為第二。真妄共起執我之
【現代漢語翻譯】 梨耶（Ālaya，阿賴耶識）。妄想可分為兩部分：妄想和事物。真和妄各有兩種，所以合起來有四種。這四種體性各不相同，分開來說有四種。它們的相狀如何呢？就像上面所說的，心真如門是心的本體，可以認為是一種。心生滅門是心的相狀，其中又可以分為三種：一是本識（根本識），真如和無明合在一起；二是依本識而生起的阿陀那識（末那識），執著于『我』的識；三是依本識而生起的六種生起識（眼識、耳識、鼻識、舌識、身識、意識）。把這些和前面的心真如門合起來，總共說是四種。四種相狀就是這樣。也可以分為五種，就像上面所辨析的，真性是一種，分別性是兩種，依他性中意義不同，分為三種，就是本識、阿陀那識和生起識，這就是五種。也可以分為六種，在前面的五種中，把分別性分開，分為兩種，就是事物和妄想，這就是六種。又如經中所說，從眼識開始，直到意識，也是六種。這是攝本從末（從根本攝歸到末端）。這六種之外，沒有其他的識。所以《維摩經》中說，沒有我、人，第七情（末那識）畢竟是無法存在的。精（末那），也就是識。六根之外，沒有第七根；六塵之外，沒有第七塵；所以六識之外，沒有第七識。尚且沒有第七識，哪裡還有其他的識呢？問：經中說的想、受、行等，在六識中屬於哪種識所包含的呢？按照《成實論》的說法，前後分別生起，都是通名，屬於意識所包含的。按照其他的經論，這些想、受等，和六識同時存在，屬於法塵所包含的，六識不包含。這是攝伴從主（從伴隨的攝歸到主要的），六識所包含的。也可以說是七種，就是七心界，在前面的六識上，加上意根界，這就是七種。六識生起之後，稱為意根。這也是攝本從末的說法。也可以說是八種，就像《楞伽經》所辨析的，其中有兩種分類方法：一是事物、妄想和真如分開，分為八種，事識有六種，真和妄各一種，所以有八種；二是真妄和合，共同構成八種，意義就像上面所辨析的，本識是一種，真如和無明合在一起，阿陀那識是第二種，真妄共同生起，執著于『我』的
【English Translation】 Ālaya (Ālaya-vijñāna, storehouse consciousness). Delusion can be divided into two parts: delusion and things. Truth and delusion each have two aspects, so there are four in total. These four natures are different from each other, and when separated, there are four types. What are their characteristics? As mentioned above, the Mind as Suchness (citta-tathatā) is the essence of the mind, which can be considered as one. The Mind as arising and ceasing (citta-utpāda-vyaya) is the aspect of the mind, which can be further divided into three: first, the Fundamental Consciousness (mūla-vijñāna), which is the combination of Suchness and ignorance; second, the Ādāna Consciousness (Ādāna-vijñāna, grasping consciousness), which arises based on the Fundamental Consciousness and clings to the 'self'; third, the six arising consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) that arise based on the Fundamental Consciousness. Combining these with the previous Mind as Suchness, there are four in total. These are the four characteristics. It can also be divided into five, as analyzed above: Suchness is one, discrimination is two, and dependent origination has three different meanings, namely the Fundamental Consciousness, the Ādāna Consciousness, and the arising consciousnesses, which are the five. It can also be divided into six. Among the previous five, discrimination is separated into two, namely things and delusion, which are the six. Furthermore, as mentioned in the scriptures, from eye-consciousness to mind-consciousness, there are also six. This is 'gathering the root from the branch' (compressing the origin into the end). Beyond these six, there are no other consciousnesses. Therefore, the Vimalakīrti Nirdeśa Sūtra says that there is no self or person, and the seventh emotion (Mano-vijñāna) is ultimately non-existent. Mano is consciousness. Beyond the six roots, there is no seventh root; beyond the six objects, there is no seventh object; therefore, beyond the six consciousnesses, there is no seventh consciousness. If there is no seventh consciousness, where are the other consciousnesses? Question: The scriptures say that thought, feeling, volition, etc., which consciousnesses among the six consciousnesses do they belong to? According to the Tattvasiddhi Śāstra, they arise separately before and after, and are all general names, belonging to the consciousness. According to other scriptures and treatises, these thought, feeling, etc., exist simultaneously with the six consciousnesses, belonging to the objects of consciousness, not included in the six consciousnesses. This is 'gathering the companions from the master' (compressing the accompanying into the main), included in the six consciousnesses. It can also be said to be seven, which are the seven realms of mind, adding the root of mind to the previous six consciousnesses, which are the seven. After the six consciousnesses arise, it is called the root of mind. This is also a statement of 'gathering the root from the branch'. It can also be said to be eight, as analyzed in the Laṅkāvatāra Sūtra. There are two classification methods: one is that things, delusion, and Suchness are separated into eight types, with six types of consciousness of things, and one type each of truth and delusion, so there are eight types; the other is that truth and delusion are combined to form eight types, with the meaning as analyzed above. The Fundamental Consciousness is one type, the combination of Suchness and ignorance. The Ādāna Consciousness is the second type, with truth and delusion arising together, clinging to the 'self'.
心。生起六識。復以為六。通前為八。真妄共為不遍在妄。亦得說九。故楞伽經總品中雲。八九種識。如水中之波。其狀如何。分別有二。一真妄分別。以說九種。妄中分七。謂六事識變與妄識。真中分二。謂阿摩羅及阿梨耶。義如上辨。以此通前故合有九。二真妄離合。以說九種。獨真為一。所謂本凈阿摩羅識。真妄和合。共為八種。義如上辨。共為本識阿陀那識及起六識。通前九也。亦得分十。十有兩門。一開真離妄。以說十種。妄中分七。義如上解。真中分三。所謂體大相大用大。亦如上解。二真妄離合以說十種。離則說二。一真實性唯真無妄。二分別性唯妄無真。合則八種。謂依他性。于中本識說以為一。執識為二。生起六識。通前為八。三識離合。故有十種。亦得開分以為十一。真識為一。妄識有六。事識有四。故為十一。妄識六者。如起信論說。一無明心。二者業識。三者轉識。四者現識。五者智識。六相續識。亦曰不斷。此之六種。粗細分異。無明心者。所謂根本無明住地。故論說言。依阿梨耶說有無明。言業識者。依前無明便有妄念。不覺而起。說之為業。故論說言。以無明故。不覺心動。動名為業。言轉識者。依前業識。心慮漸粗。轉起外境。隨而取著。故名為轉。故論說言。依于動心。轉現外境
【現代漢語翻譯】 心（xin）：指心識，精神層面。生起六識（liù shí）：眼識、耳識、鼻識、舌識、身識、意識。復以為六：再次分為六種。通前為八：加上之前的，總共八種。真妄共為不遍在妄：真識和妄識共同作用，但主要是不遍在的妄識。亦得說九：也可以說成九種。故《楞伽經》（Léngqié jīng）總品中雲：『八九種識，如水中之波。』其狀如何？分別有二：有兩種區分方法。一真妄分別：區分真識和妄識，從而說成九種。妄中分七：妄識中分為七種，即六事識變（liù shì shí biàn）與妄識。真中分二：真識中分為兩種，即阿摩羅識（Āmóluó shí，無垢識）及阿梨耶識（Ālǐyé shí，藏識）。義如上辨：含義如上文辨析。以此通前故合有九：因此總共有九種。二真妄離合：真識和妄識的離合，從而說成九種。獨真為一：單獨的真識為一種，即本凈阿摩羅識（běn jìng Āmóluó shí，本性清凈的無垢識）。真妄和合：真識和妄識和合，共有八種。義如上辨：含義如上文辨析。共為本識（běn shí）、阿陀那識（Ātuóná shí，執持識）及起六識：共同構成本識、執持識以及生起的六識。通前九也：總共九種。亦得分十：也可以分為十種。十有兩門：分為十種有兩種方式。一開真離妄：區分真識和妄識，從而說成十種。妄中分七：妄識中分為七種，含義如上文解釋。真中分三：真識中分為三種，即體大（tǐ dà）、相大（xiàng dà）、用大（yòng dà），也如上文解釋。二真妄離合：真識和妄識的離合，從而說成十種。離則說二：分離則說成兩種，一真實性唯真無妄：真實性只有真識沒有妄識，二分別性唯妄無真：分別性只有妄識沒有真識。合則八種：和合則有八種，謂依他性：即依他起性（yī tā qǐ xìng）。于中本識說以為一：其中本識說成一種，執識為二：執識（zhí shí）為兩種，生起六識：生起六識，通前為八：總共八種。三識離合：三種識的離合，故有十種：所以有十種。亦得開分以為十一：也可以分開為十一種。真識為一：真識為一種，妄識有六：妄識有六種，事識有四：事識（shì shí）有四種，故為十一：所以為十一種。妄識六者：妄識六種，如《起信論》（Qǐxìn lùn）說：一無明心（wúmíng xīn）：無明之心，二者業識（yè shí）：業識，三者轉識（zhuǎn shí）：轉識，四者現識（xiàn shí）：現識，五者智識（zhì shí）：智識，六相續識（xiāngxù shí）：相續識，亦曰不斷：也叫不斷。此之六種：這六種，粗細分異：粗細程度不同。無明心者：無明心，所謂根本無明住地：是根本無明所住之處。故論說言：所以論中說，依阿梨耶說有無明：依靠阿梨耶識而說有無明。言業識者：業識，依前無明便有妄念：依靠之前的無明便有虛妄的念頭，不覺而起：不知不覺地產生。說之為業：稱之為業。故論說言：所以論中說，以無明故：因為無明的緣故，不覺心動：沒有察覺到心動。動名為業：動就叫做業。言轉識者：轉識，依前業識：依靠之前的業識，心慮漸粗：心思慮逐漸粗糙，轉起外境：轉而產生外境，隨而取著：隨之而執取。故名為轉：所以叫做轉。故論說言：所以論中說，依于動心：依靠動的心，轉現外境：轉變顯現外境。
【English Translation】 Mind (xin): Refers to consciousness, the spiritual aspect. Six Consciousnesses (liù shí) arise: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Again divided into six: Further divided into six types. Combining with the previous, there are eight in total: Adding the previous ones, there are eight types in total. True and false together are not universally present in falsehood: True consciousness and false consciousness work together, but mainly the false consciousness that is not universally present. It can also be said to be nine: It can also be said to be nine types. Therefore, the General Chapter of the Laṅkāvatāra Sūtra (Léngqié jīng) says: 'Eight or nine kinds of consciousness are like waves in water.' What is their form? There are two distinctions: There are two ways to distinguish them. First, distinguishing between true and false: Distinguishing between true consciousness and false consciousness, thus saying there are nine types. Falsehood is divided into seven: False consciousness is divided into seven types, namely the transformations of the six sense consciousnesses (liù shì shí biàn) and false consciousness. Truth is divided into two: True consciousness is divided into two types, namely Amala-vijñāna (Āmóluó shí, Immaculate Consciousness) and Ālaya-vijñāna (Ālǐyé shí, Storehouse Consciousness). The meaning is explained above: The meaning is as analyzed above. Combining these, there are nine in total: Therefore, there are nine types in total. Second, separation and combination of true and false: The separation and combination of true consciousness and false consciousness, thus saying there are nine types. Truth alone is one: The single true consciousness is one type, namely the Primordially Pure Amala-vijñāna (běn jìng Āmóluó shí, Primordially Pure Immaculate Consciousness). True and false combine: True consciousness and false consciousness combine, making eight types in total. The meaning is explained above: The meaning is as analyzed above. Together they form the Root Consciousness (běn shí), Ādāna-vijñāna (Ātuóná shí, Grasping Consciousness), and the arising of the six consciousnesses: Together they form the Root Consciousness, Grasping Consciousness, and the arising of the six consciousnesses. Adding the previous, there are nine: There are nine types in total. It can also be divided into ten: It can also be divided into ten types. There are two ways to divide into ten: There are two ways to divide into ten types. First, separating truth from falsehood: Distinguishing true consciousness from false consciousness, thus saying there are ten types. Falsehood is divided into seven: False consciousness is divided into seven types, the meaning of which is explained above. Truth is divided into three: True consciousness is divided into three types, namely Essence-Great (tǐ dà), Attribute-Great (xiàng dà), and Function-Great (yòng dà), which are also explained above. Second, separation and combination of true and false: The separation and combination of true consciousness and false consciousness, thus saying there are ten types. Separated, they are said to be two: Separated, they are said to be two types: first, True Nature is only true and without falsehood: True Nature has only true consciousness and no false consciousness; second, Discriminating Nature is only false and without truth: Discriminating Nature has only false consciousness and no true consciousness. Combined, there are eight: Combined, there are eight types, namely Dependent Nature (yī tā qǐ xìng). Among them, the Root Consciousness is said to be one: Among them, the Root Consciousness is said to be one type; Grasping Consciousness is two: Grasping Consciousness (zhí shí) is two types; the arising of the six consciousnesses: the arising of the six consciousnesses, adding the previous, there are eight: there are eight types in total. The separation and combination of the three consciousnesses: The separation and combination of the three types of consciousness, hence there are ten types: Therefore, there are ten types. It can also be divided into eleven: It can also be divided into eleven types. True consciousness is one: True consciousness is one type; false consciousness is six: false consciousness is six types; sense consciousness is four: sense consciousness (shì shí) is four types; hence there are eleven: therefore, there are eleven types. The six false consciousnesses: The six false consciousnesses, as the Awakening of Faith in the Mahayana (Qǐxìn lùn) says: first, Ignorant Mind (wúmíng xīn): the mind of ignorance; second, Karma Consciousness (yè shí): Karma Consciousness; third, Transforming Consciousness (zhuǎn shí): Transforming Consciousness; fourth, Manifesting Consciousness (xiàn shí): Manifesting Consciousness; fifth, Wisdom Consciousness (zhì shí): Wisdom Consciousness; sixth, Continuing Consciousness (xiāngxù shí): Continuing Consciousness, also called Unceasing: also called Unceasing. These six types: These six types, differ in coarseness and fineness: differ in coarseness and fineness. Ignorant Mind: Ignorant Mind, is the dwelling place of fundamental ignorance: is the dwelling place of fundamental ignorance. Therefore, the treatise says: Therefore, the treatise says, based on Ālaya-vijñāna, there is ignorance: based on Ālaya-vijñāna, it is said that there is ignorance. Karma Consciousness: Karma Consciousness, based on the previous ignorance, there are false thoughts: based on the previous ignorance, there are false thoughts, arising unconsciously: arising unconsciously. It is called Karma: It is called Karma. Therefore, the treatise says: Therefore, the treatise says, because of ignorance: because of ignorance, the mind moves unconsciously: the mind moves unconsciously. Movement is called Karma: Movement is called Karma. Transforming Consciousness: Transforming Consciousness, based on the previous Karma Consciousness: based on the previous Karma Consciousness, the mind's thoughts gradually become coarse: the mind's thoughts gradually become coarse, transforming and arising external objects: transforming and arising external objects, clinging to them: clinging to them. Therefore, it is called Transforming: Therefore, it is called Transforming. Therefore, the treatise says: Therefore, the treatise says, based on the moving mind: based on the moving mind, transforming and manifesting external objects: transforming and manifesting external objects.
。名為轉識。言現識者。依前轉識所起境界。還顯自心。名為現識。故論說言。現識能現一切境界。如明鏡中現眾色像。故云現也。又如論說。此現識中。隨其五塵對至即現。無有前後。以一切時。任運而現。常在前故。就粗為言。且云五塵一時俱現。理實六塵皆悉並現。言智識者。於前現識所了法中。分別染凈違順差別。名為知識。故論說言。依于境界起心。分別愛不愛等。名為智也。言相續識者。依前智識。心相轉粗境界牽心。心隨境界分別不斷。如海波浪故名相續。故論說言。依于智識。起苦樂覺。與此起念。相應不斷。名相續也。又復此心。能持三世善惡因果。令不失壞。故名相續。故論說言。此相續識。住持過去無量世等善惡之業。不令失壞。復能成就現在未來苦樂果報。令無差違。故名相續。又論說言。此相續識。不斷力故。能令過去已經之事。忽然而念。未來之事。不覺緣慮忽然念起。是故三界唯心所依。如夢所見。如鏡中像。無有自體。離心則無六識境界。以從心故。心生法生。心滅法滅。諸法生滅。皆隨於心。論說如是。然此六種。相則難分。宜以喻顯。譬如世人依于報心便起昏睡不覺之心。起于睡中微動之念。業識如是。如人睡中微動心。後心想漸粗。轉起外境。轉識如是。又如夢中境界成已還
【現代漢語翻譯】 現代漢語譯本：名為轉識（轉變的意識）。所說的現識（顯現的意識），是依據之前的轉識所產生的境界，反過來顯現自心，這被稱為現識。所以論中說，現識能夠顯現一切境界，就像明鏡中顯現各種色彩的形象，所以稱為『現』。又如論中所說，這現識中，隨著五塵（色、聲、香、味、觸）的對境到來而立即顯現，沒有先後順序，因為在任何時候，都是自然而然地顯現，並且常在前方。就粗略而言，暫且說五塵同時顯現，實際上六塵（色、聲、香、味、觸、法）都是一起顯現的。所說的智識（智慧的意識），是在之前的現識所瞭解的法中，分別染污、清凈、違背、順從的差別，這被稱為智識。所以論中說，依據境界生起心，分別愛與不愛等等，這被稱為『智』。所說的相續識（持續的意識），是依據之前的智識，心隨著粗略的境界而牽動，心隨著境界分別而不斷，就像海浪一樣，所以稱為相續。所以論中說，依據智識，生起苦樂的感覺，並且與此生起的念頭，相應不斷，這被稱為相續。而且，這個心，能夠保持三世（過去、現在、未來）的善惡因果，使之不失壞，所以稱為相續。所以論中說，這相續識，住持過去無量世等的善惡之業，不使之失壞，又能成就現在和未來的苦樂果報，使之沒有差錯違背，所以稱為相續。又論中說，這相續識，因為不斷的力量，能夠使過去已經發生的事情，忽然想起；未來的事情，不自覺地緣慮，忽然念頭生起。因此，三界（欲界、色界、無色界）唯有心所依靠，就像夢中所見，就像鏡中的影像，沒有自體，離開心就沒有六識（眼識、耳識、鼻識、舌識、身識、意識）的境界，因為是從心而生，心生則法生，心滅則法滅，諸法的生滅，都隨順於心。論中是這樣說的。然而這六種識，相貌難以區分，應該用比喻來顯明。譬如世人依靠報心（果報之心）便生起昏睡不覺的心，生起于睡中微動的念頭，業識（業的意識）就是這樣。就像人在睡中微動心，後來的心想逐漸粗大，轉變生起外境，轉識就是這樣。又如夢中境界形成之後，又
【English Translation】 English version: It is called 'Transforming Consciousness' (Zhuan Shi). The so-called 'Manifesting Consciousness' (Xian Shi) refers to the manifestation of one's own mind based on the realms produced by the previous Transforming Consciousness. Therefore, it is said in the treatise that the Manifesting Consciousness can manifest all realms, just like various colored images appearing in a bright mirror, hence the term 'manifesting'. Furthermore, as stated in the treatise, within this Manifesting Consciousness, it immediately manifests as the five sense objects (form, sound, smell, taste, and touch) arrive, without any order of precedence, because it naturally manifests at all times and is always in front. Roughly speaking, let's say that the five sense objects manifest simultaneously, but in reality, all six sense objects (form, sound, smell, taste, touch, and mental objects) manifest together. The so-called 'Intellectual Consciousness' (Zhi Shi) refers to the differentiation of defilement, purity, opposition, and compliance within the dharmas understood by the previous Manifesting Consciousness. Therefore, it is said in the treatise that the mind arises based on the realm, distinguishing between love and dislike, etc., which is called 'intellect'. The so-called 'Continuing Consciousness' (Xiang Xu Shi) refers to the mind being drawn by the coarse realms based on the previous Intellectual Consciousness, and the mind continuously distinguishing with the realms, like ocean waves, hence the term 'continuing'. Therefore, it is said in the treatise that based on the Intellectual Consciousness, feelings of suffering and joy arise, and these arising thoughts are continuously corresponding, which is called 'continuing'. Moreover, this mind can maintain the karmic causes and effects of good and evil in the three times (past, present, and future), preventing them from being lost, hence the term 'continuing'. Therefore, it is said in the treatise that this Continuing Consciousness maintains the good and evil deeds of countless past lives, preventing them from being lost, and can also accomplish the fruition of suffering and joy in the present and future, without any discrepancy or violation, hence the term 'continuing'. Furthermore, it is said in the treatise that this Continuing Consciousness, due to its continuous power, can cause past events to be suddenly remembered; future events, unconsciously contemplated, suddenly arise in thought. Therefore, the three realms (desire realm, form realm, and formless realm) rely solely on the mind, like what is seen in a dream, like images in a mirror, without self-nature. Without the mind, there would be no realms of the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), because they arise from the mind. When the mind arises, the dharma arises; when the mind ceases, the dharma ceases. The arising and ceasing of all dharmas follow the mind. This is what is said in the treatise. However, these six consciousnesses are difficult to distinguish in appearance and should be clarified with metaphors. For example, ordinary people rely on the retribution mind (Bao Xin) and then give rise to a drowsy, unconscious mind, giving rise to a slight movement of thought in sleep, the Karma Consciousness (Ye Shi) is like this. Just like a person's mind moves slightly in sleep, and later the thoughts gradually become coarser, transforming and giving rise to external realms, the Transforming Consciousness is like this. Furthermore, after the realms in a dream are formed, again
顯自心。色香味等一時俱現。現識如是。又如夢人于彼所現夢境界中。分別染凈違順等別。智識如是。又如夢中境界牽心。心隨境界分別不斷。續識如是。妄識之中。粗細不同。有此六階。有人釋言。第二業識。是其妄識。后之四重。是其六種分別事識。是義不然。依起信論。六識與此分齊全別。彼文宣說。第六相續不斷識后。別起六種分別事識故。彼文言。即此相續。依諸凡夫取著轉深。計我我所。種種妄執。隨事攀緣。分別六塵。名為意識。亦名離識。依見愛起。云何關預以妄識中六階差別。通真為七。事識四者。如論中說。一執取相。論亦名為執相應染。所謂根本取性無明。二計名字相。所謂十使粗起煩惱。隨名計著我眾生等。集起諸結。是故說為計名字相。三起業相。謂依煩惱造種種業。四業系苦相。依業受報。以此通前合為十一。若就事中開合六識。通前十三。若就真中。分體相用三大差別。通前十五。又隨義別。亦得分識以為十八。彼六識中事識有六。事識之本妄識有六。妄識所依真識有六。故有十八。若使妄真齊有六者。何故經中但說八識。良以事識差別義。顯隨根分六。妄真不顯。不隨根別故但言八。又隨義別。亦得分識以為六十。眼識有十。乃至意識類亦同。然眼識十者。就眼識中。事識有一。當
相可知。妄識有六。如上所辨。始從無明乃至相續。真識有三。亦如上說。謂體相用。眼識之中。有此十重。乃至意識類亦同爾。故有六十。若復廣論。數別難窮。此等廣略。各據一門。體相如是。
第三料簡根塵有無。于中兩門。第一約就事妄及真三種識中。料簡有無。二約真妄共相三識。料簡有無。就初門中。曲更有二。第一料簡根塵有無。二明所依粗細不同。根塵有無。三門分別。一通別分別。六識別故。有根有塵。七八通故。不說根塵。何故如是。六識別故。彼此互起。以互起故。生必有依。依有強弱。強者為塵。故說有之。問曰。楞伽宣說。六識境界。俱至一時並用。云何說言六識互起有根有塵。此如上辨。今更論之。楞伽所說境界俱至一時並用。準起信論。是妄識中第四現識。於此識中。境界俱至。諸識並用。不關事識。事中六識。無並用義。問曰。何故妄中六識一時並用。事識不爾。釋言。于彼妄識之中。說一切法皆是心作。心外無境。心所作法。與心無隔。易可辨了。故得並照。於事識中。心外有法。法非心造。非心作法。與心別體。難可辨了。故不併知。不併知故。前後間起。故立根塵。七八常有體。不互起則無依託。無依託故。不得說言強者為根弱者為塵。是以七八。不說根塵。此就凡時
【現代漢語翻譯】 現代漢語譯本 相可知（可以通過現象來了解）。妄識有六種，如上文所辨析的，從無明（avidyā，無知）開始，直到相續（saṃtāna，延續）。真識有三種，也如上文所說，即體（essence）、相（characteristics）、用（function）。眼識（eye consciousness）之中，有這十重含義，乃至意識（mind consciousness）等也是如此。所以共有六十種。如果進一步廣泛討論，數量就難以窮盡。這些或廣或略的說法，各自依據一個方面。體相就是這樣。
第三，辨析根（indriya，感官）和塵（viṣaya，對像）的有無。其中分為兩個方面：第一，從現象上的妄識和真識這三種識的角度，辨析有無；第二，從真妄共相的三種識的角度，辨析有無。在第一個方面中，又可分為兩點：第一，辨析根和塵的有無；第二，說明所依賴的粗細不同。關於根和塵的有無，從三個方面來分別：一、通別分別（普遍和個別地分別）。六識是識別的，所以有根有塵。七識（manas，末那識）和八識（ālayavijñāna，阿賴耶識）是普遍的，所以不談根塵。為什麼這樣說呢？因為六識是識別的，彼此互相生起。因為互相生起，所以產生必定有所依託。依託有強弱，強者為塵。所以說有根有塵。有人問：『《楞伽經》（Laṅkāvatāra Sūtra）宣說，六識的境界，同時到達並一起作用。為什麼說六識互相生起，有根有塵呢？』這在上文已經辨析過了，現在再來討論。《楞伽經》所說的境界同時到達並一起作用，按照《起信論》（Awakening of Faith in the Mahayana）的說法，是妄識中的第四現識（perception consciousness）。在這個識中，境界同時到達，諸識一起作用，不涉及事識（objective consciousness）。在現象的事識中，沒有一起作用的說法。有人問：『為什麼妄識中的六識可以一時並用，而事識卻不行呢？』解釋說，在那妄識之中，說一切法都是心所造作的，心外沒有境。心所造作的法，與心沒有隔閡，容易辨別，所以可以同時照見。在事識中，心外有法，法不是心所造的。不是心所造的法，與心是不同的個體，難以辨別，所以不能同時知曉。因為不能同時知曉，所以前後相間生起，因此設立根塵。七識和八識常有自體，不互相生起，所以沒有依託。因為沒有依託，所以不能說強者為根，弱者為塵。因此，七識和八識不談根塵。這是就凡夫的時候來說的。
【English Translation】 English version The characteristics can be known (through phenomena). There are six types of deluded consciousness (vikalpa-vijñāna), as discussed above, starting from ignorance (avidyā) and continuing to continuity (saṃtāna). There are three types of true consciousness (vastu-vijñāna), also as mentioned above, namely essence (svabhāva), characteristics (lakṣaṇa), and function (kṛtya). Within eye consciousness (cakṣur-vijñāna), there are these ten layers of meaning, and the same applies to mind consciousness (mano-vijñāna) and others. Therefore, there are a total of sixty. If we were to discuss it further extensively, the number would be inexhaustible. These extensive or concise explanations each rely on one aspect. Such is the nature of essence and characteristics.
Third, analyze the existence or non-existence of faculties (indriya) and objects (viṣaya). This is divided into two aspects: first, analyze existence or non-existence from the perspective of the three types of consciousness—deluded and true—in phenomena; second, analyze existence or non-existence from the perspective of the three types of consciousness that share both true and deluded aspects. Within the first aspect, there are two further points: first, analyze the existence or non-existence of faculties and objects; second, explain the differences in the coarseness or subtlety of what is relied upon. Regarding the existence or non-existence of faculties and objects, distinguish them in three ways: 1. Distinguish universally and individually. The six consciousnesses are discerning, so they have faculties and objects. The seventh (manas) and eighth (ālayavijñāna) consciousnesses are universal, so faculties and objects are not discussed. Why is this so? Because the six consciousnesses are discerning and arise mutually. Because they arise mutually, their arising must have a basis. The basis has strengths and weaknesses, with the stronger being the object. Therefore, it is said that there are faculties and objects. Someone asks: 『The Laṅkāvatāra Sūtra proclaims that the realms of the six consciousnesses all arrive and function together at the same time. Why is it said that the six consciousnesses arise mutually and have faculties and objects?』 This has been analyzed above, and now we will discuss it further. The simultaneous arrival and functioning of realms mentioned in the Laṅkāvatāra Sūtra, according to the Awakening of Faith in the Mahayana, refers to the fourth manifestation consciousness (pratyakṣa-vijñāna) within deluded consciousness. In this consciousness, realms arrive simultaneously, and all consciousnesses function together, which does not involve objective consciousness (karma-vijñāna). In the objective consciousness of phenomena, there is no simultaneous functioning. Someone asks: 『Why can the six consciousnesses in deluded consciousness function simultaneously, but objective consciousness cannot?』 It is explained that in that deluded consciousness, it is said that all dharmas are created by the mind, and there is no realm outside the mind. Dharmas created by the mind have no separation from the mind and are easily discerned, so they can be seen simultaneously. In objective consciousness, there are dharmas outside the mind, and these dharmas are not created by the mind. Dharmas not created by the mind are separate entities from the mind and are difficult to discern, so they cannot be known simultaneously. Because they cannot be known simultaneously, they arise sequentially, and therefore faculties and objects are established. The seventh and eighth consciousnesses always have their own essence and do not arise mutually, so they have no basis. Because they have no basis, it cannot be said that the stronger is the faculty and the weaker is the object. Therefore, the seventh and eighth consciousnesses do not discuss faculties and objects. This is in reference to the state of ordinary beings.
料簡有無。若就聖時。七識八識。緣起法身無量根塵。問曰。前六依根了塵。可名為識。后二常通。不說依根了別諸塵。云何名識。釋言。后二雖無隨事了別之用。而是眾生神知之性。了別之體。故名為識。問曰。神知了別體。名之為識。體是識不。釋言。此二心識之體。體即是識。問曰。若使心識體故名為識者。根之與塵。亦應有體。以何義故。不說根塵。釋言。良以根雖有體得名為根。而非對塵生識之用。塵雖有體得名為塵。而非對根生識之用。識雖有體得名為識。而非依根了塵之用。以此識體不依根用。故不說根。不了塵用。故不說塵。問曰。向說根塵有體。何者是本。真妄二心所作根塵。能為事本。是其體也。通別如是。二真妄分別。前七妄識。有根有塵。第八真識。不說根塵。前六事識。根塵可知。第七妄識。無常法故。唸唸生滅。生有依託。故說有根。性是分別攀緣法故。說之為塵。真識常法體無起滅。以無起故。無所依託。故不說根。性非分別攀緣法。故不說有塵。三就通分別。八俱有根。亦通有塵。故楞伽云。依境及根識故。有八識生。有相如何。前六可知。第七識中。有體有用。論其體也。無常流注。藉前生后。義說為根。性是無明。迷覆真法。真法即是所迷之塵。論其用也。還以眾生眼等為根。
【現代漢語翻譯】 現代漢語譯本 料簡有無。如果就聖人的境界來說，第七識（Manas-vijnana，末那識，意根）和第八識（Alaya-vijnana，阿賴耶識，藏識），以及緣起（Pratitya-samutpada， dependent origination）的法身（Dharmakaya，the body of the Dharma，佛法之身）和無量的根（Indriya，sense organs）和塵（Vishaya，sense objects）。 問：前六識（眼識、耳識、鼻識、舌識、身識、意識）依賴於根而了別塵境，可以稱之為識。后兩種識（第七識和第八識）恒常相通，沒有說它們依賴於根而了別諸塵，為什麼也稱之為識？ 答：后兩種識雖然沒有隨事了別的作用，但是它們是眾生神知（spiritual knowing）的本性，是了別的本體，所以稱之為識。 問：神知了別的本體，稱之為識，那麼這個本體是識嗎？ 答：這兩種心識的本體，本體就是識。 問：如果因為心識有本體的緣故稱之為識，那麼根和塵也應該有本體，因為什麼緣故，不說根和塵是識呢？ 答：因為根雖然有本體，可以稱之為根，但是它沒有對塵產生識的作用；塵雖然有本體，可以稱之為塵，但是它沒有對根產生識的作用；識雖然有本體，可以稱之為識，但是它不依賴於根而了別塵的作用。因為這個識的本體不依賴於根的作用，所以不說根；不了別塵的作用，所以不說塵。 問：剛才說根和塵有本體，什麼是它們的根本？真妄二心所產生的根和塵，能夠作為事情的根本，就是它們的本體。總的和別的（區別）是這樣的。 二、真妄分別。前七識是妄識，有根有塵。第八識是真識，不說根塵。前六識是事識，根和塵可以知道。第七識是妄識，因為是無常法，唸唸生滅，生起有依託，所以說有根；本性是分別攀緣法，所以說有塵。真識是常法，本體沒有生滅，因為沒有生起，所以沒有依託，所以不說根；本性不是分別攀緣法，所以不說有塵。 三、就共同點分別。八識都有根，也都有塵。所以《楞伽經》（Lankavatara Sutra）說：『依賴於境和根，所以有八識生起。』它們的相是什麼樣的呢？前六識可以知道。第七識中，有本體和作用。討論它的本體，是無常流注，憑藉前念生起后念，從意義上說是根。本性是無明（Avidya，ignorance），迷惑覆蓋真法，真法就是所迷惑的塵。討論它的作用，還是以眾生的眼等為根。
【English Translation】 English version Examining existence and non-existence. If we consider the perspective of a sage, there are the seventh consciousness (Manas-vijnana, the mind-consciousness), the eighth consciousness (Alaya-vijnana, the storehouse consciousness), the Dharmakaya (the body of the Dharma) arising from dependent origination (Pratitya-samutpada), and the countless roots (Indriya, sense organs) and dusts (Vishaya, sense objects). Question: The first six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) rely on the roots to discern dusts, so they can be called consciousnesses. The latter two (seventh and eighth consciousnesses) are constantly interconnected, and it is not said that they rely on the roots to discern various dusts. Why are they also called consciousnesses? Answer: Although the latter two consciousnesses do not have the function of discerning things as they occur, they are the nature of sentient beings' spiritual knowing, the substance of discernment, so they are called consciousnesses. Question: The substance of spiritual knowing and discernment is called consciousness. Is this substance consciousness? Answer: The substance of these two consciousnesses, the substance itself, is consciousness. Question: If it is because the mind-consciousness has a substance that it is called consciousness, then the roots and dusts should also have substances. Why are the roots and dusts not called consciousnesses? Answer: Because although the roots have a substance and can be called roots, they do not have the function of generating consciousness towards dusts. Although the dusts have a substance and can be called dusts, they do not have the function of generating consciousness towards roots. Although consciousness has a substance and can be called consciousness, it does not rely on the roots to discern dusts. Because this substance of consciousness does not rely on the function of the roots, the roots are not mentioned. Because it does not discern the function of dusts, the dusts are not mentioned. Question: You just said that the roots and dusts have substances. What is their origin? The roots and dusts produced by the two minds, true and false, can serve as the origin of things, which is their substance. The general and the specific (distinctions) are like this. Second, distinguishing between true and false. The first seven consciousnesses are false consciousnesses, having roots and dusts. The eighth consciousness is true consciousness, not speaking of roots and dusts. The first six consciousnesses are event-consciousnesses, and the roots and dusts can be known. The seventh consciousness is a false consciousness because it is an impermanent Dharma (law), arising and ceasing in every moment. Its arising has a reliance, so it is said to have roots. Its nature is the Dharma of discrimination and clinging, so it is said to have dusts. True consciousness is a permanent Dharma, its substance has no arising or ceasing. Because there is no arising, there is no reliance, so it is not said to have roots. Its nature is not the Dharma of discrimination and clinging, so it is not said to have dusts. Third, distinguishing based on commonalities. All eight consciousnesses have roots and also have dusts. Therefore, the Lankavatara Sutra says: 'Relying on the environment and the roots, the eight consciousnesses arise.' What are their characteristics? The first six consciousnesses can be known. In the seventh consciousness, there is substance and function. Discussing its substance, it is an impermanent flow, relying on the previous thought to generate the subsequent thought, and in meaning, it is said to be a root. Its nature is ignorance (Avidya), which deludes and covers the true Dharma. The true Dharma is the dust that is being deluded. Discussing its function, it still takes sentient beings' eyes, etc., as roots.
色等為塵。是義云何。即前事識所依根塵。以理窮之。皆是妄想自心所現。其猶夢中所現根塵。此妄根塵。還為妄想六識所依。名七識中用根塵也。第八識中。有體有用。論其體也。就如來藏同體法中。義說根塵。彼如來藏。非宜是其心識之體。亦是根體故。經說言。眾生身中。有如來眼如來耳等。如來藏中恒沙佛法。為心所照。即名為塵。故馬鳴言。從本已來。遍照一切法界之義。論其用也。還以眾生眼等為根。色等為塵。是義云何。即前事識所託根塵。窮實皆是真心所作。如人夢中根之與塵皆報心作。此真所作。還為真用六識所依。名真識中集用根塵。通有如是。問曰。八識通有根塵。何故經中但就事識說根說塵。以前事識體別互起。依託義顯。故約根塵以別六識。后二體通始終常有。依託義微。所以不說。有無如是。次明所依粗細不同。于中略以四句分別。一以粗依細。謂依真識起于妄識。依于妄識起六事識。復六識中。依于意識起於五識。此皆名為以粗依細。二以細依粗。謂依色根。生於五識心通細法。依於五識生於意識。此等名為以細依粗。三同類相依。謂意識中。得有多念相續之義。前後相望。同類說依。第七識體生滅相起。亦是同類。以說依也。四同體相依。第八識體。還依自體。如實法界。事妄及真
【現代漢語翻譯】 現代漢語譯本 『色』（Rūpa，物質）等是『塵』（Viṣaya，所緣境）。這是什麼意思呢？就是說，之前的『事識』（Pravṛtti-vijñāna，現行識）所依賴的『根』（Indriya，感覺器官）和『塵』（Viṣaya，所緣境），用道理來探究，都是虛妄的，是自心所顯現的。這就像夢中所顯現的『根』和『塵』一樣。這些虛妄的『根』和『塵』，反過來又被虛妄的六識所依賴，這被稱為第七識（末那識，Manas）中『用根塵』。第八識（阿賴耶識，Ālaya-vijñāna）中，有『體』（本質）和『用』（作用）。就其『體』而言，在『如來藏同體法』（Tathāgatagarbha-tathatā-dharma）中，可以從義理上說『根』和『塵』。那個『如來藏』，不只是心識的『體』，也是『根體』。所以經中說：『眾生身中，有如來眼、如來耳等。』『如來藏』中無量無數的佛法，被心所照見，這就被稱為『塵』。所以馬鳴（Aśvaghoṣa）菩薩說：『從本來就遍照一切法界。』就其『用』而言，還是以眾生的眼等為『根』，『色』等為『塵』。這是什麼意思呢？就是說，之前的『事識』所依託的『根』和『塵』，追究其實質，都是真心所造作的。就像人在夢中，『根』和『塵』都是由心所造作的。這真心所造作的，反過來又被真心的六識所依賴，這被稱為真識中集『用根塵』。總的來說就是這樣。 問：八識都有『根』和『塵』，為什麼經中只就『事識』說『根』說『塵』呢？ 答：因為之前的『事識』，其『體』是各自分別的，相互生起，依託的意義明顯，所以就『根』和『塵』來區分六識。而後兩個識（第七識和第八識），其『體』是相通的，始終常有，依託的意義不明顯，所以不說。有和無的情況就是這樣。 接下來闡明所依賴的粗細不同。其中略以四句來分別： 一、以粗依細：指依真識（第八識）生起妄識（第七識），依于妄識生起六事識（前六識），又六識中，依于意識生起五識。這些都稱為以粗依細。 二、以細依粗：指依色根（眼、耳、鼻、舌、身五根）生起五識，心通細法。依於五識生起意識。這些都稱為以細依粗。 三、同類相依：指意識中，可以有多念相續的意義。前後念相互觀望，同類而說相依。第七識的『體』，生滅相續而起，也是同類，所以說相依。 四、同體相依：第八識的『體』，還是依于自體，如實法界，事妄及真。
【English Translation】 English version 'Rūpa' (form, matter) and other things are 'Viṣaya' (objects). What does this mean? It means that the 'Indriya' (sense organs) and 'Viṣaya' (objects) upon which the preceding 'Pravṛtti-vijñāna' (active consciousness) relies, when investigated with reason, are all illusory, manifested by one's own mind. It is like the 'Indriya' and 'Viṣaya' that appear in a dream. These illusory 'Indriya' and 'Viṣaya' are in turn relied upon by the illusory six consciousnesses, which is called 'using Indriya and Viṣaya' in the seventh consciousness (Manas). In the eighth consciousness (Ālaya-vijñāna), there is both 'essence' (substance) and 'function' (use). Regarding its 'essence', in the 'Tathāgatagarbha-tathatā-dharma' (Womb of the Thus-Come One, the Dharma of Suchness), 'Indriya' and 'Viṣaya' can be spoken of in terms of meaning. That 'Tathāgatagarbha' is not only the 'essence' of consciousness, but also the 'essence of Indriya'. Therefore, the sutra says: 'In the bodies of sentient beings, there are eyes of the Thus-Come One, ears of the Thus-Come One, etc.' The countless Buddha-dharmas in the 'Tathāgatagarbha' are illuminated by the mind, and this is called 'Viṣaya'. Therefore, Bodhisattva Aśvaghoṣa said: 'From the beginning, it illuminates all Dharmadhātu.' Regarding its 'function', it still takes the eyes, etc., of sentient beings as 'Indriya', and 'Rūpa', etc., as 'Viṣaya'. What does this mean? It means that the 'Indriya' and 'Viṣaya' upon which the preceding 'active consciousness' relies, when their essence is investigated, are all created by the true mind. Just as in a person's dream, the 'Indriya' and 'Viṣaya' are all created by the mind. What is created by this true mind is in turn relied upon by the six consciousnesses of the true mind, which is called 'collecting and using Indriya and Viṣaya' in the true consciousness. This is the general explanation. Question: All eight consciousnesses have 'Indriya' and 'Viṣaya', so why does the sutra only speak of 'Indriya' and 'Viṣaya' in relation to 'active consciousness'? Answer: Because the 'essence' of the preceding 'active consciousness' is distinct and separate, arising mutually, and the meaning of reliance is clear, 'Indriya' and 'Viṣaya' are used to distinguish the six consciousnesses. The latter two consciousnesses (the seventh and eighth consciousnesses), however, have a common 'essence', are constant from beginning to end, and the meaning of reliance is not clear, so they are not discussed. This is the situation regarding existence and non-existence. Next, the differences in the coarseness and fineness of what is relied upon are explained. Among them, four sentences are used to distinguish them: 1. Coarse relying on fine: This refers to the arising of illusory consciousness (the seventh consciousness) relying on true consciousness (the eighth consciousness), the arising of the six active consciousnesses (the first six consciousnesses) relying on illusory consciousness, and the arising of the five consciousnesses relying on the mind-consciousness among the six consciousnesses. These are all called coarse relying on fine. 2. Fine relying on coarse: This refers to the arising of the five consciousnesses relying on the sense organs (the five Indriya of eye, ear, nose, tongue, and body), which are subtle dharmas. The arising of mind-consciousness relying on the five consciousnesses. These are all called fine relying on coarse. 3. Similar relying on each other: This refers to the fact that in mind-consciousness, there can be the meaning of continuous succession of many thoughts. The preceding and following thoughts observe each other, and they are said to rely on each other because they are similar. The 'essence' of the seventh consciousness arises in a continuous succession of arising and ceasing, and it is also similar, so it is said to rely on each other. 4. Same essence relying on each other: The 'essence' of the eighth consciousness still relies on its own essence, the Dharmadhātu as it is, both in phenomena and illusion, and in truth.
三識根塵。有無如是(此一門竟)。
次就真妄共相三識料簡有無。言共三者。真與無明。共為本識。依本共起阿陀那識。依本共起六種生識。此三識中。六種起識。有根有塵。根有二種。一者實依。依本識生。二者似依。以依自心所作六根。如人夢中眼等六識。實依睡心。似依眼等。而實不依。所有塵者。唯是似塵。都無實事。如人夢中所見色等非有似有。阿陀那識。亦有根塵。根有二種。一者實依。依本識生。二者似依。同類相望。似前生后。如人夢中執我之心。實依睡心。同類相望。似后依前。所有塵者。唯是似塵。都無實事。如人睡時取夢中身。以之為我。無身可取。本識一種。無所依生。得說無根。而體生滅。藉前起后。亦得說根。本識無緣。不說有塵。因迷真法。亦得說塵。根塵有無。辨之粗爾。
次第四門。明其大小有無之義。小乘法中。但說六識。大乘法說八。彼小乘中。未說心性妄想之義。故無七識。未說心體性真實。故無八識。問曰。小乘亦說六識。體是取性闇惑之心。以何義故不名妄識。釋言。雖復闇惑名同。所迷有異。彼小乘中所說取性闇惑心者。心外法中。妄取自性。不知名用無性之義。大乘法中所說妄識。迷覆真性。於己自心所現法中。妄取為有。是故不同。又問。小乘中
【現代漢語翻譯】 現代漢語譯本 三識的根和塵。它們的有和無就是這樣（這一門結束）。
接下來就真妄共相的三識來分析有無。所說的『共三』是指：真如和無明，共同作為本識。依靠本識共同生起阿陀那識（ālaya-vijñāna，又稱阿賴耶識，藏識，含藏識）。依靠本識共同生起六種生識（即眼識、耳識、鼻識、舌識、身識、意識）。在這三種識中，六種起識有根有塵。根有兩種：一是實依，依靠本識而生；二是似依，以依靠自心所造的六根。比如人在夢中的眼等六識，實際上依靠睡心，看似依靠眼等，但實際上並不依靠。所有的塵，都只是似塵，完全沒有真實的事物。比如人在夢中所見到的色等，並非真實存在，只是看似存在。阿陀那識也有根有塵。根有兩種：一是實依，依靠本識而生；二是似依，同類之間相互觀望，看似前一生后。比如人在夢中執著于『我』的心，實際上依靠睡心，同類之間相互觀望，看似后一個依靠前一個。所有的塵，都只是似塵，完全沒有真實的事物。比如人在睡覺時，把夢中的身體當作『我』，實際上沒有身體可以執取。本識這一種，沒有所依靠而生，可以說沒有根。但它的體性是生滅變化的，憑藉前一個生起后一個，也可以說是根。本識沒有所緣，所以不說有塵。因為迷惑于真法，也可以說是塵。根和塵的有無，辨析大概如此。
接下來是第四門，說明它們的大小有無之義。小乘佛法中，只說六識。大乘佛法說八識。小乘佛法中，沒有說心性的妄想之義，所以沒有第七識（末那識，manas-vijñāna）。沒有說心體的真實性，所以沒有第八識（阿賴耶識，ālaya-vijñāna）。有人問：小乘佛法也說六識的體性是取性闇惑之心，為什麼不稱為妄識？回答說：雖然都叫闇惑，但所迷惑的對象不同。小乘佛法中所說的取性闇惑之心，是在心外之法中，妄取自性，不知道名用無性的道理。大乘佛法中所說的妄識，是迷惑覆蓋真性，在自己心中所顯現的法中，妄取為有，所以不同。又有人問：小乘佛法中
【English Translation】 English version The roots and dusts of the three consciousnesses. Their existence and non-existence are thus (this section ends).
Next, regarding the three consciousnesses of true and false co-arising, analyze their existence and non-existence. The 'co-three' refers to: True Thusness and ignorance, together serving as the Fundamental Consciousness (ālaya-vijñāna, also known as the Storehouse Consciousness). Relying on the Fundamental Consciousness, the Adana Consciousness (ālaya-vijñāna, also known as the Adana Consciousness, clinging consciousness) arises together. Relying on the Fundamental Consciousness, the six arising consciousnesses (i.e., eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) arise together. Among these three consciousnesses, the six arising consciousnesses have roots and dusts. There are two types of roots: one is the real basis, arising from the Fundamental Consciousness; the other is the seeming basis, relying on the six sense organs created by one's own mind. For example, in a person's dream, the six consciousnesses such as eye-consciousness actually rely on the sleeping mind, seemingly relying on the eyes, etc., but in reality, they do not rely on them. All the dusts are merely seeming dusts, with no real things at all. For example, the forms, etc., seen in a person's dream are not truly existent, but only appear to be. The Adana Consciousness also has roots and dusts. There are two types of roots: one is the real basis, arising from the Fundamental Consciousness; the other is the seeming basis, with similar types looking at each other, seemingly with the former giving rise to the latter. For example, in a person's dream, the mind clinging to 'I' actually relies on the sleeping mind, with similar types looking at each other, seemingly with the latter relying on the former. All the dusts are merely seeming dusts, with no real things at all. For example, when a person is sleeping, they take the body in the dream as 'I', but in reality, there is no body to grasp. The Fundamental Consciousness, on the other hand, does not arise relying on anything, so it can be said to have no root. However, its nature is one of arising and ceasing, relying on the former to give rise to the latter, so it can also be said to have a root. The Fundamental Consciousness has no object of perception, so it is not said to have dust. Because of delusion regarding the True Dharma, it can also be said to have dust. The existence and non-existence of roots and dusts are analyzed roughly in this way.
Next is the fourth section, explaining the meaning of their size, existence, and non-existence. In the Theravada (Hinayana) teachings, only the six consciousnesses are discussed. In the Mahayana teachings, the eight consciousnesses are discussed. In the Theravada teachings, the meaning of the mind's nature and delusion is not discussed, so there is no seventh consciousness (manas-vijñāna, the mind consciousness). The true nature of the mind's essence is not discussed, so there is no eighth consciousness (ālaya-vijñāna, the storehouse consciousness). Someone asks: The Theravada teachings also say that the nature of the six consciousnesses is a mind of grasping and ignorance, so why is it not called deluded consciousness? The answer is: Although both are called ignorance, the objects of delusion are different. The mind of grasping and ignorance spoken of in the Theravada teachings is one that falsely grasps self-nature in external dharmas, not knowing the principle of name and function being without self-nature. The deluded consciousness spoken of in the Mahayana teachings is one that deludes and covers the true nature, falsely grasping as existent the dharmas that appear in one's own mind, so they are different. Someone asks again: In the Theravada teachings
羅漢辟支空觀之解。與大乘中緣智何別。釋言。不同彼小乘中空觀解者。心外法中。解知名用無性空義。不知諸法自心所現妄想無法。大乘法中妄識智者。解知心外畢竟無法。不但無性。乃至亦無因緣之相。但是妄想闇惑心現如夢所現。有斯異也。又問小乘中亦說心體諸法整合。與大乘中真識何別。然彼所說。于小乘中。實是道理真實之心名。對大乘。彼乃宣說因緣虛法共相整合。故非真識。
第五明其依持之義。于中有二。一真妄相對以說依持。二就真妄共相識中。本末相對以說依持。前中有三。一真妄相對以辨依持。二唯就妄。三唯就真。真妄相對依持如何。前七妄識情有體無。起必詑真。名之為依。故勝鬘云。生死二法。依如來藏。地持經亦云。十二因緣。皆依一心。第八真心。相隱性實。能為妄本。住持于妄。故說為持。故勝鬘云。若無藏識。七法不住。不得種苦樂求涅槃。此是真妄依持義也。妄之依真。如波依水。真之持妄。如水持波。故楞伽云。譬如巨海浪斯由猛風起洪波。鼓冥壑無有斷絕時藏。海常住。境界風所轉。種種諸識浪騰躍而轉生。無明大海。雖為風飄水性不移。性不移故。名為常住。性雖常住。而彼水相。隨風波轉。喻彼真識雖為妄想境界風動。真性不變。性雖不變。而彼真相隨妄境
【現代漢語翻譯】 現代漢語譯本 問：阿羅漢（Arhat，已證涅槃的聖人）和辟支佛（Pratyekabuddha，獨自悟道的聖人）所證悟的空觀，與大乘佛法中的緣智（Pratītyasamutpāda-jñāna，對緣起性空的智慧）有何區別？ 答：不同之處在於，小乘的空觀理解為心外之法，認識到名相和作用是無自性的空。但他們不瞭解諸法是由自心顯現的，是虛妄分別，並非真實存在。而大乘佛法中通達妄識的智者，則瞭解心外畢竟沒有真實存在的法，不僅無自性，甚至連因緣和合的相狀也沒有。這一切都只是虛妄分別，是迷惑的心所顯現的，如同夢中所見。 又問：小乘佛法中也說心體是諸法整合，這與大乘佛法中的真識（Vijñāna，真實的心識）有何區別？ 答：小乘佛法中所說的，確實是道理上真實的心的名稱。但相對於大乘佛法，他們所說的只是因緣和合的虛假之法，是共相整合，所以並非真正的真識。
第五，闡明依持的含義。其中有二：一是真妄相對而言的依持，二是就真妄共相識中，本末相對而言的依持。先說前者，其中有三：一是真妄相對以辨別依持，二是唯就妄，三是唯就真。真妄相對的依持是怎樣的呢？ 前七種妄識，情有體無，生起時必定執著于真實，這叫做『依』。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說：『生死二法，依如來藏（Tathāgatagarbha，如來藏識）。』《地持經》（Bodhisattvabhūmi）也說：『十二因緣（Dvādaśāṅga-pratītyasamutpāda），皆依一心。』第八阿賴耶識（Ālaya-vijñāna，藏識），相狀隱沒而體性真實，能作為妄識的根本，住持著妄識，所以說是『持』。所以《勝鬘經》說：『若無藏識，七法不住，不得種苦樂求涅槃。』這就是真妄依持的含義。妄識依于真識，如同波浪依於水；真識持于妄識，如同水持于波浪。所以《楞伽經》（Laṅkāvatāra Sūtra）說：『譬如巨海浪，斯由猛風起洪波，鼓冥壑無有斷絕時藏。海常住，境界風所轉，種種諸識浪騰躍而轉生。』無明（Avidyā）大海，雖為風飄，水性不移。性不移故，名為常住。性雖常住，而彼水相，隨風波轉。喻彼真識雖為妄想境界風動，真性不變。性雖不變，而彼真相隨妄境。
【English Translation】 English version Question: What is the difference between the understanding of emptiness (Śūnyatā) in the Arhat (one who has attained Nirvana) and Pratyekabuddha (a solitary Buddha) and the wisdom of dependent origination (Pratītyasamutpāda-jñāna) in Mahayana Buddhism? Answer: The difference lies in that the understanding of emptiness in the Hinayana (smaller vehicle) school interprets the external dharmas (phenomena) as understanding that names and functions are empty of inherent existence (Svabhāva). They do not understand that all dharmas are manifestations of one's own mind, are false discriminations, and are not real. In Mahayana Buddhism, the wise who understand the false consciousness (Vijñāna) know that there are ultimately no real dharmas outside the mind, that they are not only without inherent existence, but also without the appearance of arising from causes and conditions. All of this is merely false discrimination, manifested by a deluded mind, like what appears in a dream. Question: The Hinayana school also says that the mind-essence is an aggregation of all dharmas. What is the difference between this and the true consciousness (Vijñāna) in Mahayana Buddhism? Answer: What is said in the Hinayana school is indeed a true name for the mind in terms of principle. However, in relation to Mahayana Buddhism, what they describe is merely false dharmas arising from causes and conditions, an aggregation of common characteristics, and therefore not the true consciousness.
Fifth, explaining the meaning of reliance and support. There are two aspects to this: first, reliance and support spoken of in terms of the contrast between true and false; second, reliance and support spoken of in terms of the relative root and branch within the common aspect of true and false consciousness. First, let's discuss the former, which has three aspects: first, distinguishing reliance and support in terms of the contrast between true and false; second, focusing solely on the false; and third, focusing solely on the true. What is the reliance and support in terms of the contrast between true and false? The first seven consciousnesses are false consciousnesses, which exist in perception but not in substance. When they arise, they invariably cling to the real, and this is called 'reliance'. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra) says: 'The two dharmas of birth and death rely on the Tathāgatagarbha (Womb of the Tathagata, Buddha-nature).' The Bodhisattvabhūmi (Stages of the Bodhisattva) also says: 'The twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda) all rely on one mind.' The eighth consciousness, the Ālaya-vijñāna (storehouse consciousness), has a hidden appearance but a real nature, and can serve as the root of false consciousnesses, sustaining them, so it is called 'support'. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'If there is no storehouse consciousness, the seven dharmas cannot abide, and one cannot plant the seeds of suffering and joy and seek Nirvana.' This is the meaning of reliance and support between true and false. The false consciousness relies on the true consciousness, like waves rely on water; the true consciousness supports the false consciousness, like water supports waves. Therefore, the Laṅkāvatāra Sūtra (Descent into Lanka Sutra) says: 'For example, great ocean waves arise from fierce winds, and vast waves beat against the dark valleys without ceasing. The storehouse ocean is constant, but the realm is turned by the wind, and various waves of consciousness leap and arise. 'The ocean of ignorance (Avidyā), though blown by the wind, does not change its water nature. Because its nature does not change, it is called constant. Though its nature is constant, its water appearance changes with the wind and waves. This is like the true consciousness, though moved by the wind of false thought realms, does not change its true nature. Though its nature does not change, its true appearance follows the false realm.
界。起於七識。如海波浪。楞伽經中。境界為風。起信論中。無明為風。何故如是。此等皆有飄動義故。若復論。無明妄心及與妄境。皆得為風。故起信論宣說。無明妄心妄境。皆為熏習。熏動真心。即是風義。但彼論中。就其根本說無明風。楞伽據末說境界風。皆得無傷。有人一向說彼海水。喻第七識不喻真識。此言大偏。如彼經中說。如來識以為藏識。第七妄心。名業相識。經自說言。藏識如巨海。業相猶波浪。云何乃言水喻七識。彼文復云。如來之藏。為彼無始虛偽惡習所熏。名為藏識。生無明住地。與七識俱。如海波浪。云何海水不喻真識。良以世人迷覆真心。妄取空義以為真識。故為此論。真妄相對依持如是。問曰。真妄一故相依。異故相依。是義不定。若全一體。則無依持。若全別體。亦無依持。不一不異故說依持。故楞伽云。非異非不異。心俱和合生。此說妄識與彼真心和合生矣。次就妄中以辨依持。第七妄識。諸虛偽本。說為能持。前六事識。依妄而起。說為能依。能持如水。能依如波。水在波生。水盡波滅。所況如是。故楞伽云。如水大流盡波浪則不生。如是意識滅。種種識不生。彼名妄識。以為意識。六種事識為種種識。良以妄識為六本故。妄想意滅。令彼種種六識不生。妄中本末依持如是。次
【現代漢語翻譯】 界（指認知的領域）。起於七識（佛教唯識宗所說的第七種識，即末那識）。猶如海中的波浪。《楞伽經》中，境界被比作風。《起信論》中，無明（指對事物真相的迷惑）被比作風。為什麼會這樣呢？因為這些都具有飄動、變動的含義。如果進一步說，無明妄心以及虛妄的境界，都可以被視為風。所以《起信論》宣說，無明、妄心、妄境，都會熏習、擾動真心，這就是風的含義。但《起信論》是從根本上說無明是風，《楞伽經》是從末端上說境界是風，這都沒有問題。有人一直說《楞伽經》中的海水，是比喻第七識而不是比喻真識（指如來藏識，清凈的本性）。這種說法非常片面。因為經中說，如來識作為藏識，第七妄心被稱為業相識。經文自己說，藏識像巨大的海洋，業相像波浪。怎麼能說海水比喻第七識呢？經文中還說，如來之藏，被無始以來的虛偽惡習所薰染，名為藏識，產生無明住地，與七識同時存在，就像海中的波浪。怎麼能說海水不是比喻真識呢？這是因為世人迷惑于覆蓋真心的虛妄，錯誤地把空無的意義當作真識，所以才這樣說。真與妄是相對的，相互依存就是這樣。問：真與妄是因為相同而相互依存，還是因為不同而相互依存？這個道理是不確定的。如果完全相同，就沒有依存關係。如果完全不同，也沒有依存關係。因為不相同也不相異，所以才說依存。所以《楞伽經》說：『非異非不異，心俱和合生。』這是說妄識與真心和合而生。接下來從妄識的角度來辨別依存關係。第七妄識，是各種虛偽的根本，所以說是能持（能支援的）。前六識（眼識、耳識、鼻識、舌識、身識、意識），依妄而生起，所以說是能依（能依靠的）。能持就像水，能依就像波浪。水在波浪產生的地方，水消失波浪就滅亡。所比喻的就是這樣。所以《楞伽經》說：『如水大流盡，波浪則不生。如是意識滅，種種識不生。』這裡把妄識當作意識，把六種事識當作種種識。因為妄識是六識的根本。妄想的意念滅除，就會使種種六識不生起。妄識中的根本和末端，依存關係就是這樣。接下來
【English Translation】 The 'sphere' (referring to the realm of cognition) originates from the seventh consciousness (Manas-vijnana in Vijnanavada Buddhism). It is like waves in the ocean. In the Lankavatara Sutra (楞伽經), the 'sphere' is likened to wind. In the Awakening of Faith in the Mahayana (起信論), ignorance (Avidya, referring to delusion about the true nature of things) is likened to wind. Why is this so? Because these all have the meaning of being drifting and changing. If we further say that ignorance, deluded mind, and illusory realms can all be regarded as wind, then the Awakening of Faith declares that ignorance, deluded mind, and illusory realms all condition and disturb the true mind, which is the meaning of wind. However, the Awakening of Faith speaks of ignorance as wind from the root, while the Lankavatara Sutra speaks of the 'sphere' as wind from the end. Neither is wrong. Some people always say that the ocean water in the Lankavatara Sutra is a metaphor for the seventh consciousness and not for the true consciousness (Tathagatagarbha, the pure original nature). This statement is very one-sided. Because the sutra itself says that the Tathagata-consciousness is the Alaya-consciousness (藏識), and the seventh deluded mind is called the Klista-manas-vijnana (業相識). The sutra itself says that the Alaya-consciousness is like a vast ocean, and the Klista-manas-vijnana is like waves. How can it be said that the water is a metaphor for the seventh consciousness? The sutra also says that the Tathagata-garbha, being perfumed by beginningless false and evil habits, is called the Alaya-consciousness, giving rise to the ground of ignorance, existing simultaneously with the seven consciousnesses, like waves in the ocean. How can it be said that the ocean water is not a metaphor for the true consciousness? This is because people are deluded by the illusion that covers the true mind, mistakenly taking emptiness as the true consciousness, so they say this. Truth and illusion are relative, and mutual dependence is like this. Question: Do truth and illusion depend on each other because they are the same, or because they are different? This principle is uncertain. If they are completely the same, there is no dependence. If they are completely different, there is also no dependence. Because they are neither the same nor different, it is said that they are dependent. Therefore, the Lankavatara Sutra says: 'Neither different nor not different, minds arise together in harmony.' This says that the deluded consciousness arises in harmony with the true mind. Next, let's distinguish dependence from the perspective of deluded consciousness. The seventh deluded consciousness is the root of all falsities, so it is said to be the 'supporter' (the one that supports). The first six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) arise depending on delusion, so they are said to be the 'dependent' (the one that depends). The 'supporter' is like water, and the 'dependent' is like waves. Water is where waves arise, and when water disappears, waves cease. The metaphor is like this. Therefore, the Lankavatara Sutra says: 'When the great flow of water ceases, waves will not arise. Likewise, when consciousness ceases, the various consciousnesses do not arise.' Here, deluded consciousness is regarded as consciousness, and the six kinds of consciousness are regarded as the various consciousnesses. Because deluded consciousness is the root of the six consciousnesses. When the deluded thought ceases, it will cause the various six consciousnesses not to arise. The dependence of root and branch in deluded consciousness is like this. Next
唯就真以辨依持。真有體用。本凈真心。說之為體。隨緣隱顯。說以為用。用必依體。名之為依。體能持用。說以為持。能持如水。能依如波。繩蛇等喻類亦同爾。真妄相對依持如是(此一門竟)。
次就真妄共相識中。本末相對以辨依持。真與癡合共為本識。依本共起阿陀那識。依本共起六種生識。於此分中。本識為本。餘二為末。末生依本。名之為依。本能持末。流注不斷。說之為持。能持如水。能依如波。問曰。末中阿陀那識共起六識。得有相依持義不。釋言。不得。於此分中。六識親從本識而起。本識變為。體是本識故。望本識說依說持。非阿陀那變為六識。六識體非阿陀那識。故望陀那不說依持。如人夢中見聞覺知從睡心生。不從夢中執我心起。若就緣由。說依說持。亦得無傷。是義云何。由阿陀那執我心故。熏于本識。不見法如。不證涅槃。變起六識及六根塵。離之則無。故經說云。以著我故。世間受身。離我則無行。從是義得說依持。依持如是(此二門竟)。
次第六門。明熏習義。于中有二。一就真妄別相識中以辨熏習。二就真妄共相識中以論熏習。前中曲為三。一定熏習法體。二總釋熏義。三廣顯熏相。熏習法者。起信論中。說有四種。一凈法熏習。所謂真如。二染因熏習。所謂無明
【現代漢語翻譯】 現代漢語譯本：僅就真如的體性來辨別依持關係。真如具有體和用。原本清凈的真心，稱之為體。隨順因緣而隱沒或顯現，稱之為用。用必定依存於體，這稱為『依』。體能夠維持用，這稱為『持』。能持如水，能依如波浪。繩子和蛇的比喻也與此類似。真妄相對的依持關係就是這樣。（這一部分結束）
其次，就真妄共同相識中，以本末相對來辨別依持關係。真如與癡（無明）結合，共同構成根本識（Alaya-識，阿賴耶識）。依靠根本識共同生起阿陀那識（Atmana-識，末那識）。依靠根本識共同生起六種生識（眼、耳、鼻、舌、身、意識）。在這部分中，根本識為本，其餘二者為末。末生依存於本，這稱為『依』。本能夠維持末的生起，使之流注不斷，這稱為『持』。能持如水，能依如波浪。有人問：末中的阿陀那識共同生起六識，可以有相互依持的意義嗎？回答說：不可以。在這部分中，六識直接從根本識生起，是根本識所變現的。其體性是根本識。所以，相對於根本識來說，可以談論依和持。不是阿陀那識變現出六識，六識的體性也不是阿陀那識。所以，相對於阿陀那識來說，不談論依和持。就像人在夢中，見聞覺知是從睡夢中的心生起，而不是從夢中執著於我的心生起。如果就緣由來說，談論依和持，也沒有妨礙。這是什麼意思呢？因為阿陀那識執著於我，熏習根本識，使人不能見到諸法如實，不能證得涅槃，從而變現出六識以及六根六塵。離開阿陀那識，則六識等無從生起。所以經中說：『因為執著於我，世間才會有受身。離開我，則沒有行為。』從這個意義上來說，可以談論依持。依持關係就是這樣。（這第二部分結束）
其次是第六門，闡明熏習的意義。其中分為兩部分：一是就真妄別相識中來辨別熏習，二是就真妄共同相識中來論述熏習。前一部分又分為三個方面：一是確定熏習的法體，二是總的解釋熏習的意義，三是廣泛地闡明熏習的相狀。熏習的法體，《起信論》中說有四種：一是凈法熏習，也就是真如；二是染因熏習，也就是無明。
【English Translation】 English version: Only by relying on the true nature can we distinguish the dependent relationship. True nature has substance and function. The originally pure true mind is called 'substance'. Following conditions to conceal or reveal, it is called 'function'. Function must rely on substance, this is called 'dependence'. Substance can maintain function, this is called 'support'. The ability to support is like water, the ability to depend is like waves. The analogy of rope and snake is similar. The dependent relationship between true and false is like this. (This section ends)
Next, in the common consciousness of true and false, we distinguish the dependent relationship by comparing the root and the branch. True nature combined with ignorance (avidya) together form the fundamental consciousness (Alaya-vijnana, 阿賴耶識). Relying on the fundamental consciousness, the Atmana-vijnana (末那識) arises together. Relying on the fundamental consciousness, the six kinds of arising consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses) arise together. In this section, the fundamental consciousness is the root, and the other two are the branches. The arising branches depend on the root, this is called 'dependence'. The root can maintain the arising of the branches, causing them to flow continuously, this is called 'support'. The ability to support is like water, the ability to depend is like waves. Someone asks: In the branches, the Atmana-vijnana arises together with the six consciousnesses, can there be a meaning of mutual dependence and support? The answer is: No. In this section, the six consciousnesses arise directly from the fundamental consciousness, and are transformed by the fundamental consciousness. Their nature is the fundamental consciousness. Therefore, in relation to the fundamental consciousness, we can talk about dependence and support. It is not that the Atmana-vijnana transforms into the six consciousnesses, and the nature of the six consciousnesses is not the Atmana-vijnana. Therefore, in relation to the Atmana-vijnana, we do not talk about dependence and support. It is like when a person dreams, seeing, hearing, feeling, and knowing arise from the mind in sleep, not from the mind that clings to self in the dream. If we talk about dependence and support in terms of causes and conditions, there is no harm. What does this mean? Because the Atmana-vijnana clings to self, it熏習(xunxi) the fundamental consciousness, preventing people from seeing the true nature of all dharmas, and preventing them from attaining Nirvana, thus transforming into the six consciousnesses and the six sense objects. Without the Atmana-vijnana, the six consciousnesses and so on cannot arise. Therefore, the sutra says: 'Because of clinging to self, the world receives a body. Without self, there is no action.' From this meaning, we can talk about dependence and support. The dependent relationship is like this. (This second section ends)
Next is the sixth gate, clarifying the meaning of 熏習(xunxi). It is divided into two parts: one is to distinguish 熏習(xunxi) in the separate consciousness of true and false, and the other is to discuss 熏習(xunxi) in the common consciousness of true and false. The former part is further divided into three aspects: one is to determine the dharma body of 熏習(xunxi), two is to generally explain the meaning of 熏習(xunxi), and three is to extensively clarify the characteristics of 熏習(xunxi). The dharma body of 熏習(xunxi), the Awakening of Faith in the Mahayana says there are four kinds: one is pure dharma 熏習(xunxi), which is true nature; two is defiled cause 熏習(xunxi), which is ignorance.
。三妄心熏習。所謂業識。第七識中。始從業識乃至相續。通名業識。四妄境熏習。所謂妄想心所起偽境。此四猶是地持論中。如是如實凡愚不知起八妄想。生二種事。真如熏習。猶彼如實。無明猶彼凡愚不知。妄心猶彼起八妄想。妄境猶彼生三事中初虛偽事。問曰。事識及事根塵。以何義故不說熏習。以此條未熏習所起故不說之(此一門竟)。
次第二門。總顯熏習。如論中說。熏習義者。如衣無香薰之令有。心亦如是。真中無染。妄熏令有。妄中無凈。真熏使有。故彼妄中。得有方便對治行起。論釋如是(此二門竟)。
次廣辨釋熏習之相。先明起染。后明起凈。就起染中。義別有二。一就前四法明其熏習相生次第。二別明熏習所起不同。相生義者。如論中說。以依第一真如法故。便起第二無明染因。以有無明染法因故。熏習真如便起妄心。如人昏睡覆報心故便起夢心。以有妄心熏習無明。不了真如寂滅平等。不覺念起。便生妄境。如人夢心動發昏睡起夢境界。以有妄境。熏動妄心。便起念著。造種種業。受種種苦。念猶愛也。著猶見也。此事識中見愛煩惱造業受苦。皆依妄生。相生如是。次明熏習所起不同。如論中說。從末尋本。次第辨之。妄境熏習所起有二。一增長念。念猶愛也。二增長取。取
【現代漢語翻譯】 三、妄心熏習。 所謂業識（karma-consciousness）。第七識中，始從業識乃至相續，通名業識。 四、妄境熏習。 所謂妄想心所起偽境。此四猶是《地持論》中，『如是如實凡愚不知起八妄想，生二種事』。真如熏習，猶彼『如實』。無明（ignorance）猶彼『凡愚不知』。妄心猶彼『起八妄想』。妄境猶彼『生三事中初虛偽事』。問曰：事識及事根塵，以何義故不說熏習？以此條未熏習所起故不說之（此一門竟）。
次第二門，總顯熏習。如論中說：『熏習義者，如衣無香薰之令有，心亦如是。真中無染，妄熏令有；妄中無凈，真熏使有。』故彼妄中，得有方便對治行起。論釋如是（此二門竟）。
次廣辨釋熏習之相。先明起染，后明起凈。就起染中，義別有二：一就前四法明其熏習相生次第；二別明熏習所起不同。相生義者，如論中說：『以依第一真如法（tathata-dharma）故，便起第二無明染因。以有無明染法因故，熏習真如便起妄心。如人昏睡覆報心故便起夢心。以有妄心熏習無明，不了真如寂滅平等，不覺念起，便生妄境。如人夢心動發昏睡起夢境界。以有妄境，熏動妄心，便起念著，造種種業，受種種苦。』念猶愛也，著猶見也。此事識中見愛煩惱造業受苦，皆依妄生，相生如是。次明熏習所起不同。如論中說：『從末尋本，次第辨之。妄境熏習所起有二：一增長念（念猶愛也）；二增長取。
【English Translation】 3. The Perfuming of False Mind. This refers to karma-consciousness (karma-consciousness). In the seventh consciousness, starting from karma-consciousness and continuing onwards, all are collectively called karma-consciousness. 4. The Perfuming of False Environment. This refers to the false environment arising from the mind of delusion. These four are similar to what is said in the Yogacarabhumi-sastra: 'As it is, the ignorant do not know and give rise to eight false thoughts, producing two kinds of things.' The perfuming of Suchness (tathata) is like that 'as it is.' Ignorance (avidya) is like that 'the ignorant do not know.' False mind is like that 'giving rise to eight false thoughts.' False environment is like that 'producing the first false thing among the three things.' Question: Why are the consciousness of affairs and the root-dusts of affairs not mentioned as being perfumed? Because this section does not discuss what arises from perfuming, they are not mentioned (This section ends here).
Next, the second section, generally revealing perfuming. As the treatise says: 'The meaning of perfuming is like a garment without fragrance that is perfumed to have it; the mind is also like this. In the True, there is no defilement, but false perfuming causes it to be; in the False, there is no purity, but true perfuming causes it to be.' Therefore, within the False, there is a convenient way to initiate counteractive practices. The treatise explains it thus (This second section ends here).
Next, a detailed explanation of the aspects of perfuming. First, clarifying the arising of defilement, then clarifying the arising of purity. Regarding the arising of defilement, there are two different meanings: first, explaining the sequential arising of perfuming based on the previous four dharmas; second, separately explaining the differences in what arises from perfuming. Regarding the meaning of sequential arising, as the treatise says: 'Because of relying on the first True Suchness Dharma (tathata-dharma), the second cause of defilement, ignorance (avidya), arises. Because there is the cause of defilement, ignorance, perfuming Suchness then gives rise to false mind. It is like a person being drowsy and covering their mind, thus giving rise to dream mind. Because there is false mind perfuming ignorance, not understanding the quiescence and equality of True Suchness, unawareness arises, and then false environment arises. It is like a person's dream mind moving and causing drowsiness, giving rise to dream environment. Because there is false environment, perfuming and moving the false mind, then attachment arises, creating various karmas and receiving various sufferings.' 'Awareness' is like 'love,' and 'attachment' is like 'view.' The afflictions of view and love, creating karma and receiving suffering in this consciousness of affairs, all arise based on falsehood. The sequential arising is like this. Next, explaining the differences in what arises from perfuming. As the treatise says: 'Tracing back from the end to the origin, explaining it in order. What arises from the perfuming of false environment is twofold: first, increasing awareness (awareness is like love); second, increasing grasping.'
猶見也。妄心熏習所起亦二。一者熏習起變易果。謂受聲聞緣覺變易菩薩細苦。二起分段果。謂受凡夫分段粗苦。由妄識中相續之力住持諸業。得彼果故。無明熏習所起亦二。一以無明迷覆真心。受妄熏習。成妄種子。于妄識。二以無明迷覆真心。受善惡熏。成事種子。生於事識。真如熏習所起亦二。一起無明。二起妄心。以彼真如無分別故。能起無明。覺知性故。為惑所覆。便生妄心。如人執心是知性故。昏睡所覆。便生夢知。起染如是。次明起凈。起凈有二。一明真熏妄。二妄熏真。真熏妄中。初明能熏。后明所熏。能熏有二。一真體熏習。二真用熏習。體熏習者。如論中說。從無始來。具無漏法及不思議作業之性。熏習妄心。能令眾生厭生死苦樂求涅槃。自信己身有真如法發心修行。法身本體。名無漏法。報佛本目。名作業性。是二亦如佛性義中具廣分別。由此二故。能熏妄矣。問曰。若使真能熏妄起善行者。一切眾生。悉有真如。何不等熏齊使發心起修所行。趣入涅槃。而諸眾生。有信不信優劣前後無量差別。論自釋言。真如本一。而諸眾生煩惱厚薄。差別不同。是故前後優劣不等。又佛法中有因有緣。是二具足。乃得成辦。如似木中雖有火性。人攢方出。若無人攢。不能自燒。眾生如是。雖有如性以無正因
。若無善友諸佛菩薩起行之緣。真法不能自除煩惱自成涅槃。用熏習者。論自釋言。即是眾生外緣之力。謂佛菩薩。證如起用。攝化眾生。令修善法。于中有二。一差別緣。二平等緣。差別緣者。論自釋言。修行之者。依佛菩薩。從初發心乃至成佛。于其中間。若見若聞。諸佛菩薩。或為眷屬。或為師長。或為知友。或為給使。或為怨家。諸佛菩薩。於此眾生。慈悲方便。四攝攝取。令增善行。使入正道。名差別緣。此差別中。有近有遠。近者速疾。遠者久遠。此猶是其應身化也。平等緣者。論自釋言。諸佛菩薩。久發大愿。誓度一切。以此善根熏習力故。自然常隨一切眾生。隨應見聞。而為示現。謂示如來平等法身。令諸眾生依三昧力平等見佛。此猶是其真身益也。能熏如是。言所熏者。如論中說。所熏有二。一未相應。謂熏凡夫聲聞緣覺及菩薩中初發心者。令於六識七識心中信順修行。未能捨妄與實相應。二已相應。謂熏習出世法身菩薩。令舍妄心。除滅無明。契證真如。與佛如來法身相應。無有分別。唯依法力。自然修行。趣佛智海。上來一門。明真熏妄集起凈法。下次明其妄心熏真發生凈法。于中有二。一是能熏。二是所熏。能熏之中。有總有別。總熏習者。論自釋言。以有妄心。厭離生死。求涅槃故。熏習
真心。自信己性。唯是真如。如外無法。但是妄心顛倒所見。以知外境無所有故。種種方便。修習離染趣真之行。雖有所修。不取不念。久修力故。無明則滅。無明滅故。妄心不生。妄心不生故。妄境隨已。心相俱盡。名得涅槃。得涅槃故。自然成就不思議業用充法界總相如是。別熏習者。論釋有二。一事識熏。謂凡夫二乘人等。厭生死苦。趣向涅槃。此六識中。方便修行。熏發真也。二意熏習。謂諸菩薩。見虛妄法。無可貪取。知真如法寂靜安穩發心勇猛。趣大涅槃。此七識中。方便修行。熏發真也。良以妄識能生事識。生事識所依故名意。非事識中意根界也。能熏如是。所熏有二。一者熏生。熏生報佛方便功德。二者熏顯。熏顯法佛性凈功德。真妄別識熏習如是。問曰。真妄前後相熏。為在一時。釋言。相熏必在同時。是義云何。染凈諸法。真妄共起。單真不生。唯妄不成。何故如是。唯真無妄。真性常湛。無為不變故無起作。唯妄無真妄體不立故亦無作。故勝鬘云。若無藏識。七法不住。不得種苦。不得厭苦樂求涅槃。真妄相依。方能造作一切諸法。以共作故。攝法從情皆是妄為。攝法從本。皆真心作。如人夢中所為諸事。攝事從末。昏睡所為。攝事從本。報心所作。亦如世人見繩為蛇。攝蛇從情妄情所為。攝
【現代漢語翻譯】 現代漢語譯本 真心，是自信自性的體現，唯有真如（Tathata，事物的真實如是之相）才是究竟的實相，在真如之外沒有其他法則。然而，由於虛妄心的顛倒作用，我們所見皆為虛妄。因此，我們應當明白外境皆是虛幻不實的。通過種種方便法門，修習遠離染污、趨向真如的修行。雖然有所修行，但不執著于所修之法，也不去思念它。長久修行，力量增長，無明（Avidya，對事物真相的無知）自然消滅。無明消滅，虛妄心便不再生起。虛妄心不生起，虛妄的境界也隨之消失。心和境界都歸於寂滅，這就叫做證得涅槃（Nirvana，解脫）。證得涅槃，自然成就不可思議的業用，充滿整個法界，總體的相狀就是這樣。 關於別熏習（Visesa-vasana，特殊的熏習）的論述，經論的解釋有兩種：一是事識熏習，指的是凡夫和二乘人等，厭惡生死的痛苦，趨向涅槃。他們在六識（Six consciousnesses）中，通過方便修行，熏發真如。二是意熏習，指的是諸位菩薩，他們見到虛妄的法，知道沒有什麼可以貪戀執取的，明白真如法是寂靜安穩的，從而發起勇猛之心，趨向大涅槃。他們在第七識（Seventh consciousness）中，通過方便修行，熏發真如。這是因為妄識能夠產生事識，並且是事識所依賴的基礎，所以叫做意。這裡所說的意，不是事識中的意根界。 能熏習的方面是這樣，所熏習的方面有兩種：一是熏生，熏生報佛（Sambhogakaya Buddha，報身佛）的方便功德。二是熏顯，熏顯法佛（Dharmakaya Buddha，法身佛）的性凈功德。真妄別識的熏習就是這樣。 問：真妄前後相互熏習，是在同一時間嗎？ 答：相互熏習必定是在同一時間。這是什麼意思呢？染污和清凈的諸法，是真如和妄心共同生起的。只有真如，沒有妄心，則無法生起任何事物；只有妄心，沒有真如，也無法成就任何事物。為什麼會這樣呢？只有真如，沒有妄心，真如的體性是常恒寂靜的，無為不變的，所以不會有任何生起造作。只有妄心，沒有真如，妄心本身沒有實體，所以也無法造作。所以《勝鬘經》（Srimala Sutra）說：『如果沒有藏識（Alaya-vijnana，阿賴耶識），七法（Seven elements）就無法存在，就無法種下苦的種子，也無法厭離痛苦而尋求涅槃。』真如和妄心相互依存，才能造作一切諸法。因為是共同造作，所以從情識的角度來看，一切都是妄心所為；從本源的角度來看，一切都是真心所為。就像人在夢中所做的事情，從末端的角度來看，是昏睡狀態所為；從根本的角度來看，是報心（業報之心）所為。又像世人把繩子看成蛇，從蛇的角度來看，是虛妄情識所為。
【English Translation】 English version True mind is the self-confidence of one's own nature. Only Tathata (the suchness, the true aspect of things) is the ultimate reality; there is no other law outside of Tathata. However, due to the inverted actions of the deluded mind, everything we see is illusory. Therefore, we should understand that external realms are all illusory and unreal. Through various skillful means, we cultivate the practice of distancing ourselves from defilements and moving towards true suchness. Although there is cultivation, we do not cling to what is cultivated, nor do we dwell on it. With prolonged cultivation, the power increases, and ignorance (Avidya, ignorance of the true nature of things) naturally disappears. When ignorance disappears, the deluded mind no longer arises. When the deluded mind does not arise, the deluded realms also vanish. When both mind and realms cease, this is called attaining Nirvana (liberation). Attaining Nirvana naturally accomplishes inconceivable karmic functions, filling the entire Dharma realm, and the overall aspect is like this. Regarding the discussion of Visesa-vasana (special perfuming), there are two explanations in the scriptures: First, there is the perfuming of the active consciousness, which refers to ordinary people and those of the Two Vehicles (Sravakas and Pratyekabuddhas), who detest the suffering of birth and death and move towards Nirvana. In these six consciousnesses (Six consciousnesses), through skillful practice, they perfume and bring forth true suchness. Second, there is the perfuming of the mind, which refers to the Bodhisattvas, who see the illusory nature of phenomena, know that there is nothing to crave or cling to, understand that the Dharma of true suchness is tranquil and secure, and thus generate a courageous mind, moving towards Great Nirvana. In the seventh consciousness (Seventh consciousness), through skillful practice, they perfume and bring forth true suchness. This is because the deluded consciousness can generate the active consciousness and is the foundation upon which the active consciousness relies, so it is called the mind. The mind referred to here is not the root of mind within the active consciousness. The aspect of what can perfume is like this, and the aspects of what is perfumed are two: First, there is perfuming that generates, which generates the skillful merits of the Sambhogakaya Buddha (Reward Body Buddha). Second, there is perfuming that reveals, which reveals the inherently pure merits of the Dharmakaya Buddha (Dharma Body Buddha). The perfuming of the distinct consciousnesses of true and false is like this. Question: Is the mutual perfuming of true and false, before and after, at the same time? Answer: Mutual perfuming must be at the same time. What does this mean? Defiled and pure phenomena arise together with true suchness and the deluded mind. Only true suchness, without the deluded mind, cannot give rise to anything; only the deluded mind, without true suchness, cannot accomplish anything. Why is this so? Only true suchness, without the deluded mind, the nature of true suchness is eternally tranquil, unconditioned, and unchanging, so there is no arising or creation. Only the deluded mind, without true suchness, the deluded mind itself has no substance, so it cannot create either. Therefore, the Srimala Sutra (Lion's Roar of Queen Srimala Sutra) says: 'If there is no Alaya-vijnana (Storehouse Consciousness), the seven elements (Seven elements) cannot exist, the seeds of suffering cannot be planted, and one cannot detest suffering and seek Nirvana.' True suchness and the deluded mind depend on each other to create all phenomena. Because it is a joint creation, from the perspective of emotions, everything is done by the deluded mind; from the perspective of the origin, everything is done by the true mind. Just like the things a person does in a dream, from the end perspective, it is done by the state of drowsiness; from the fundamental perspective, it is done by the reward mind (karmic reward mind). It is also like when people see a rope as a snake, from the perspective of the snake, it is done by the deluded emotions.
蛇從本皆是繩作。諸法像此。真雖能作。作必隨情。如繩作蛇。蛇由闇情。妄雖能作。作必托真。如情作蛇。蛇必依繩。真無由情。名妄熏真。妄作由真。名真熏妄。如此相熏義無先後。故說一時。真妄相熏。旨要在斯。無宜不記。
次就真妄共相識中。以辨熏習。共相識者。佛性真心與無明地。合為本識。名阿梨耶。依本變起阿陀那識執我之心。依本變起眼等六識及六根塵。義如上辨。今就此三明相熏習。如攝論說。于中曲有三門分別。一辨熏相。二明能熏所熏差別。三明受熏不受熏異。熏相如何。今此先明阿陀那識共阿梨耶相熏習義。彼阿陀那執我之心。熏于本識成我種子。本識受彼陀那熏已還能引彼心中我性。生阿陀那。如是相熏。往來無窮。是則陀那望于本識。互為因果。問曰。此我何由可盡。由六識中聞無我教修無我解。熏于本識成無我種。本中真心。受彼熏已。熏于本中無明令薄。無明薄故。令無明中我種轉薄。我種薄故。轉生陀那。執我亦薄。如是展轉乃至窮盡。次將六識對於本識。明相熏發。彼六識中。起染起凈。所起染過。熏于本識。彼本識中所有闇性。受性染熏。成染種子。種子成已。無明厚故。引生六識。於六識中。染過轉增。如是展轉積習無窮。於六識中所修善行。熏于本識。于本識
【現代漢語翻譯】 現代漢語譯本：蛇原本都是由繩子形成的。一切諸法都像這樣。真如雖然能夠生起作用，但生起的作用必定隨順情識。如同繩子變現為蛇，蛇是由於對黑暗的情識產生的。虛妄雖然能夠生起作用，但生起的作用必定依託于真如。如同情識變現為蛇，蛇必定依存於繩子。真如沒有由情識而生的道理，這叫做虛妄薰染真如。虛妄的生起是由於真如，這叫做真如薰染虛妄。像這樣互相薰染，在意義上沒有先後順序，所以說是同時。真如和虛妄互相薰染，要旨就在於此，不要不記住。
接下來就真妄共同相識中，來辨別熏習。共同相識，指的是佛性真心與無明地，合成為本識，名為阿梨耶（Ālaya，藏識）。依靠本識變現生起阿陀那識（Ādāna，執持識），即執著於我的心。依靠本識變現生起眼等六識以及六根塵，意義如上文所辨。現在就這三種識來說明互相熏習。如《攝大乘論》所說，其中大概有三門分別：一、辨別熏習的相狀；二、說明能熏和所熏的差別；三、說明接受熏習和不接受熏習的差異。熏習的相狀是怎樣的呢？現在先說明阿陀那識與阿梨耶識互相熏習的意義。那阿陀那識執著於我的心，薰染本識，形成我的種子。本識接受阿陀那識的薰染后，還能引生阿陀那識心中的我性，生起阿陀那識。這樣互相薰染，往來無窮。那麼阿陀那識相對於本識來說，互為因果。有人問：『這個我如何才能斷盡呢？』由於六識中聽聞無我之教，修習無我之解，薰染本識，形成無我的種子。本識中的真心，接受這種薰染后，薰染本識中的無明，使無明變得薄弱。無明薄弱的緣故，使無明中的我種也逐漸薄弱。我種薄弱的緣故，轉而生起的阿陀那識，執著於我也就薄弱了。這樣輾轉相續，乃至窮盡。接下來將六識對於本識，說明互相熏發。那六識中，生起染污或清凈，所生起的染污過失，薰染本識。那本識中所有的黑暗性質，接受染污的薰染，形成染污的種子。種子形成后，由於無明深厚，引生六識，在六識中，染污的過失更加增長。這樣輾轉相續，積累習氣無窮。在六識中所修的善行，薰染本識，在本識
【English Translation】 English version: Snakes are fundamentally made from ropes. All dharmas are like this. Although true reality (真, Zhen) can create, its creation invariably follows sentient emotions (情, Qing). Like a rope transforming into a snake, the snake arises from the emotional perception of darkness. Although delusion (妄, Wang) can create, its creation invariably relies on true reality. Like emotions creating a snake, the snake invariably depends on the rope. True reality does not originate from emotions; this is called delusion influencing true reality. Delusion's creation arises from true reality; this is called true reality influencing delusion. Such mutual influence has no temporal precedence, hence it is said to be simultaneous. The essence of true reality and delusion influencing each other lies in this; it should not be forgotten.
Next, regarding the mutual recognition of true reality and delusion, we will distinguish the process of influence (熏習, Xunxi). Mutual recognition refers to the Buddha-nature true mind (佛性真心, Foxing zhenxin) and the ground of ignorance (無明地, Wuming di), which combine to form the fundamental consciousness (本識, Benshi), called Ālaya (阿梨耶). Relying on the fundamental consciousness, the Ādāna consciousness (阿陀那識) arises, which is the mind that clings to the self. Relying on the fundamental consciousness, the six consciousnesses (六識, Liushi) such as eye-consciousness, and the six sense objects (六根塵, Liugenchen) arise, as explained above. Now, concerning these three consciousnesses, we will explain their mutual influence. As stated in the Mahāyānasaṃgraha (攝大乘論), there are roughly three aspects to distinguish: first, distinguishing the characteristics of influence; second, explaining the difference between the influencer and the influenced; third, explaining the difference between those who receive influence and those who do not. What are the characteristics of influence? Now, we will first explain the meaning of the mutual influence between the Ādāna consciousness and the Ālaya consciousness. The Ādāna consciousness, which clings to the self, influences the fundamental consciousness, forming the seed of 'I'. After the fundamental consciousness receives the influence of the Ādāna consciousness, it can also draw out the nature of 'I' in the Ādāna consciousness, giving rise to the Ādāna consciousness. Such mutual influence goes on endlessly. Thus, the Ādāna consciousness and the fundamental consciousness are mutually cause and effect. Someone asks: 'How can this 'I' be completely eradicated?' Because in the six consciousnesses, one hears the teaching of no-self (無我, Wuwo), cultivates the understanding of no-self, and influences the fundamental consciousness, forming the seed of no-self. The true mind in the fundamental consciousness, after receiving this influence, influences the ignorance in the fundamental consciousness, making the ignorance thinner. Because the ignorance is thin, the seed of 'I' in the ignorance also gradually becomes thin. Because the seed of 'I' is thin, the Ādāna consciousness that arises in turn, also clings to the self less. This continues in succession until it is exhausted. Next, regarding the six consciousnesses in relation to the fundamental consciousness, we will explain their mutual influence. In the six consciousnesses, defilements or purity arise. The defilements that arise influence the fundamental consciousness. The dark nature in the fundamental consciousness, receiving the influence of defilements, forms the seed of defilements. After the seed is formed, because the ignorance is deep, it gives rise to the six consciousnesses. In the six consciousnesses, the defilements increase further. This continues in succession, accumulating habits endlessly. The good deeds cultivated in the six consciousnesses influence the fundamental consciousness, in the fundamental consciousness
中。佛性真心。名為解性。解性受彼凈法熏成凈種子。凈種成已。熏于無明。無明轉薄。無明薄故。變起六識。於六識中。起善轉勝。如是展轉乃至究竟。是則六識。望于本識。互為因果。論說如是(此一門竟)。
次明能熏所熏差別。論說能熏略有三種。一言說熏。論亦名為名字熏矣。名有二種。一者聲名。曰名言分別。二心語名。曰覺觀分別。以諸凡夫隨逐一切陰界入等諸法名字。分別取著。熏于本識。成陰界等諸法種子。二我見熏習。以阿陀那及六識中我見之心。熏于本識。成我種子。三有分熏習。善惡之業。是三有因。名為有分。以善惡業。熏于本識。成善惡種。名有分熏。能熏如是。言所熏者。是其所起。論名事用。粗分為四。細分十一。粗分四者。一名引生。本識為彼善惡等熏。成種子已。引彼種子生未來果。二者果報。本識為彼善惡等熏。變為一切苦樂等報。三者緣相。本識為彼我見熏故。起我我所自他之別。四者相貌。本識為彼言說熏故。起陰界入有為無為若內若外一切種事。又更分四。一似我識。于阿陀那及六識中。所取之我。非有似有。故曰似我。如夢中身。本識變為體。是本識名似我識。二似根識。眼等六根。非有似有。名為似根。本識變為體是本識名似根識。三似塵識。色等六塵。非
【現代漢語翻譯】 現代漢語譯本：佛性真心，也稱為解性（能夠理解事物的本性）。解性接受清凈之法的薰染，形成清凈的種子。清凈的種子形成之後，反過來薰染無明（對事物真相的迷惑）。無明逐漸減弱，由於無明的減弱，從而生起六識（眼識、耳識、鼻識、舌識、身識、意識）。在這六識之中，產生善念會變得更加殊勝。像這樣輾轉發展，直至達到究竟的境界。那麼，這六識相對於本識（根本識）來說，是互為因果的關係。經論中是這樣說的（這一部分結束）。
接下來闡明能熏（施加影響者）和所熏（接受影響者）的差別。經論中說，能熏大致有三種：一是言說熏，經論中也稱為名字熏。名字有兩種：一是聲名，即名言分別；二是心語名，即覺觀分別。因為凡夫眾生總是追逐一切陰（五蘊）、界（十八界）、入（十二入）等諸法的名字，進行分別和執著，從而薰染本識，形成陰、界等諸法的種子。二是我見熏習，以阿陀那識（執持識）和六識中我見的心理，薰染本識，形成我的種子。三是有分熏習，善業和惡業是三有（欲有、色有、無色有）的因，稱為有分。以善業和惡業薰染本識，形成善惡的種子，稱為有分熏。能熏的情況是這樣的。所說的所熏，是指本識所生起的事用。經論中稱為事用，粗略地分為四種，詳細地分為十一種。粗略的四種是：一是引生，本識被善惡等薰染，形成種子之後，引生這些種子，產生未來的果報。二是果報，本識被善惡等薰染，轉變為一切苦樂等的果報。三是緣相，本識因為被我見薰染的緣故，生起我與我所（屬於我的事物）以及自他的分別。四是相貌，本識因為被言說薰染的緣故，生起陰、界、入、有為法、無為法、內在的、外在的一切事物。
又可以進一步分為四種：一是似我識，在阿陀那識和六識中所執取的我，實際上沒有，但看起來好像有，所以稱為似我。就像夢中的身體一樣，本識轉變為它的體性，這個本識就稱為似我識。二是似根識，眼等六根，實際上沒有，但看起來好像有，稱為似根。本識轉變為它的體性，這個本識就稱為似根識。三是似塵識，色等六塵，實際上沒有
【English Translation】 English version: The Buddha-nature true mind is also called the nature of understanding (the ability to understand the nature of things). This nature of understanding receives the熏 (xun, influence) of pure Dharma, forming pure seeds. Once these pure seeds are formed, they in turn熏 (xun, influence) ignorance (delusion about the true nature of things). As ignorance gradually diminishes, the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) arise. Among these six consciousnesses, the arising of wholesome thoughts becomes even more excellent. In this way, through continuous development, one eventually reaches the ultimate state. Therefore, these six consciousnesses, in relation to the 本識 (běnshì, fundamental consciousness), are mutually causal. This is how it is explained in the scriptures (this section ends here).
Next, the difference between the 能熏 (néngxūn, influencer) and the 所熏 (suǒxūn, influenced) is explained. The scriptures state that there are roughly three types of 能熏 (néngxūn, influencer): first, verbal熏 (xun, influence), which the scriptures also call name熏 (xun, influence). There are two types of names: one is sound-name, which is called 名言分別 (míngyán fēnbié, verbal discrimination); the other is mind-word-name, which is called 覺觀分別 (juéguān fēnbié, perception and observation discrimination). Because ordinary beings always pursue the names of all phenomena such as the 五蘊 (wǔyùn, five aggregates), the 十八界 (shíbā jiè, eighteen realms), and the 十二入 (shí'èr rù, twelve entrances), engaging in discrimination and attachment, they熏 (xun, influence) the 本識 (běnshì, fundamental consciousness), forming the seeds of all phenomena such as the 五蘊 (wǔyùn, five aggregates) and the 十八界 (shíbā jiè, eighteen realms). Second, the 我見熏習 (wǒjiàn xūnxí, self-view熏 (xun, influence)), using the mind of self-view in the 阿陀那識 (ātuónáshì, ālaya-consciousness) and the six consciousnesses to熏 (xun, influence) the 本識 (běnshì, fundamental consciousness), forming the seeds of 'self'. Third, the 有分熏習 (yǒufēn xūnxí, existence-section熏 (xun, influence)), good and evil karma are the causes of the 三有 (sānyǒu, three realms of existence: desire realm, form realm, and formless realm), called 有分 (yǒufēn, existence-section). Using good and evil karma to熏 (xun, influence) the 本識 (běnshì, fundamental consciousness), forming good and evil seeds, is called 有分熏 (yǒufēn xūn, existence-section熏 (xun, influence)). This is the situation of the 能熏 (néngxūn, influencer). What is said to be 所熏 (suǒxūn, influenced) refers to the functions that arise from the 本識 (běnshì, fundamental consciousness). The scriptures call it 事用 (shìyòng, functions), which are roughly divided into four types, and in detail, into eleven types. The four rough types are: first, 引生 (yǐnshēng, leading to birth), the 本識 (běnshì, fundamental consciousness) is熏 (xun, influence) by good and evil, forming seeds, and then leads these seeds to produce future results. Second, 果報 (guǒbào, karmic retribution), the 本識 (běnshì, fundamental consciousness) is熏 (xun, influence) by good and evil, transforming into all kinds of karmic retributions such as suffering and happiness. Third, 緣相 (yuánxiàng, conditioned appearance), because the 本識 (běnshì, fundamental consciousness) is熏 (xun, influence) by 我見 (wǒjiàn, self-view), it gives rise to the distinction between 'I' and 'mine' (things that belong to me), as well as self and others. Fourth, 相貌 (xiàngmào, appearance), because the 本識 (běnshì, fundamental consciousness) is熏 (xun, influence) by verbal熏 (xun, influence), it gives rise to all kinds of things such as the 五蘊 (wǔyùn, five aggregates), the 十八界 (shíbā jiè, eighteen realms), the 十二入 (shí'èr rù, twelve entrances), conditioned phenomena, unconditioned phenomena, internal, and external.
It can be further divided into four types: first, 似我識 (sìwǒshì, semblance-of-self consciousness), the 'self' that is grasped in the 阿陀那識 (ātuónáshì, ālaya-consciousness) and the six consciousnesses, which does not actually exist but appears to exist, is called 似我 (sìwǒ, semblance-of-self). Like the body in a dream, the 本識 (běnshì, fundamental consciousness) transforms into its essence, and this 本識 (běnshì, fundamental consciousness) is called 似我識 (sìwǒshì, semblance-of-self consciousness). Second, 似根識 (sìgēnshì, semblance-of-root consciousness), the six roots such as the eyes, which do not actually exist but appear to exist, are called 似根 (sìgēn, semblance-of-root). The 本識 (běnshì, fundamental consciousness) transforms into its essence, and this 本識 (běnshì, fundamental consciousness) is called 似根識 (sìgēnshì, semblance-of-root consciousness). Third, 似塵識 (sìchénshì, semblance-of-dust consciousness), the six dusts such as form, which do not
有似有。名為似塵。本識變為體。是本識名似塵識。四似識識。彼阿陀那及六識心。非有似有。謂似凡夫所計之有。名為似識。本識變為體。是本識名似識識。粗分如是。細分十一。如論中說。一者身識。謂五根身。本識變為體。是本識。二身者識謂阿陀那執我之心。本識變為體。是本識。三受者識。論言。謂意。是意根界。遍司諸塵。領納稱受。本識變為體。是本識。四應受識。謂六塵境應為心受。故曰應受。本識變為體。是本識。五正受識。謂六識心。正納六塵。領納名受。本識變為體。是本識。六者世識。謂三世時。本識變為體。是本識。七者數識。謂百千等。識義如前。八者處識。謂國土處。識義如上。九言說識。一切言說。識如前解。此九是前言說熏起。十自他識。自他身別。本識變為體。是本識。名自他識。此一是前我見熏起。十一名為善道惡道生死之識。六道生死。本識變為體。是本識。此一是前有分熏起。細分無量。差別如是(此二門竟)。
次明三識受熏不同義。別有三。一者熏生。二者熏轉。三者熏成。言熏生者。三識皆是心生滅門。皆有相熏相生之義。問曰。本識若為熏生。如楞伽說。如來之藏。為彼無始惡習所熏。名為藏識。生無明地。共為本識。故名為生。何者惡習。分別有三。一
【現代漢語翻譯】 現代漢語譯本： 『有似有』，名為『似塵』（類似於塵埃）。本識（根本識）變化為它的本體。這個本識被稱為『似塵識』。四種『似』識：阿陀那識（執持識）和六識心（眼識、耳識、鼻識、舌識、身識、意識），它們並非真實存在，但看起來好像存在。這種『非有似有』，類似於凡夫俗子所認為的存在，被稱為『似識』。本識變化為它的本體。這個本識被稱為『似識識』。粗略的分類如上所述。 細緻的分類有十一種，如論中所說： 一、身識：指五根身（眼、耳、鼻、舌、身）。本識變化為它的本體。這個是本識。 二、身者識：指阿陀那識執著于『我』的心。本識變化為它的本體。這個是本識。 三、受者識：論中說，指意根（末那識）。這個意根遍及各個塵境，領納並感受。本識變化為它的本體。這個是本識。 四、應受識：指六塵境（色、聲、香、味、觸、法）應該被心所感受，所以稱為『應受』。本識變化為它的本體。這個是本識。 五、正受識：指六識心，直接領納六塵。領納稱為『受』。本識變化為它的本體。這個是本識。 六、世識：指過去、現在、未來三世的時間。本識變化為它的本體。這個是本識。 七、數識：指百、千等數量。『識』的含義如前所述。 八、處識：指國土處所。『識』的含義如上所述。 九、言說識：指一切言語表達。『識』的含義如前所述。這九種識是之前言語熏習所產生的。 十、自他識：指自身和他人的區別。本識變化為它的本體。這個本識被稱為『自他識』。這一種識是之前我見熏習所產生的。 十一、善道惡道生死之識：指六道輪迴中的生死。本識變化為它的本體。這個是本識。這一種識是之前有分（生命延續）熏習所產生的。 細緻的分類有無量種，差別就是這樣。（以上兩種門類結束） 接下來闡明三種識接受熏習的不同含義。分為三種：一、熏生；二、熏轉；三、熏成。 所謂『熏生』，三種識都是心生滅的法門，都具有相互熏習、相互產生的含義。問：本識如何被熏習而生？如《楞伽經》所說：如來藏（清凈自性）被無始以來的惡習所熏習，被稱為藏識（阿賴耶識），產生無明地（無明的狀態），共同作為本識。所以稱為『生』。什麼是惡習？分別有三種：一……
【English Translation】 English version: 'Something that appears to exist' is called 'semblance of dust' (similar to dust). The Alaya-consciousness (fundamental consciousness) transforms into its substance. This Alaya-consciousness is called 'semblance of dust consciousness'. The four 'semblance' consciousnesses: the Adana-consciousness (clinging consciousness) and the six consciousness-minds (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), they are not truly existent, but appear as if they exist. This 'non-existent but appearing to exist', similar to what ordinary people consider as existence, is called 'semblance consciousness'. The Alaya-consciousness transforms into its substance. This Alaya-consciousness is called 'semblance consciousness consciousness'. The rough classification is as described above. The detailed classification has eleven types, as described in the treatise: 1. Body-consciousness: refers to the five sense organs (eyes, ears, nose, tongue, body). The Alaya-consciousness transforms into its substance. This is the Alaya-consciousness. 2. Body-possessor consciousness: refers to the Adana-consciousness clinging to the 'self'. The Alaya-consciousness transforms into its substance. This is the Alaya-consciousness. 3. Experiencer-consciousness: the treatise says, it refers to the Manas (mind-root). This Manas pervades all sense objects, receiving and experiencing. The Alaya-consciousness transforms into its substance. This is the Alaya-consciousness. 4. Receivable-consciousness: refers to the six sense objects (form, sound, smell, taste, touch, dharma) that should be experienced by the mind, so it is called 'receivable'. The Alaya-consciousness transforms into its substance. This is the Alaya-consciousness. 5. Actual-experiencer consciousness: refers to the six consciousness-minds, directly receiving the six sense objects. Receiving is called 'experience'. The Alaya-consciousness transforms into its substance. This is the Alaya-consciousness. 6. World-consciousness: refers to the three times of past, present, and future. The Alaya-consciousness transforms into its substance. This is the Alaya-consciousness. 7. Number-consciousness: refers to quantities such as hundreds, thousands, etc. The meaning of 'consciousness' is as described before. 8. Place-consciousness: refers to lands and places. The meaning of 'consciousness' is as described above. 9. Speech-consciousness: refers to all verbal expressions. The meaning of 'consciousness' is as explained before. These nine consciousnesses are produced by the previous verbal habituation. 10. Self-other consciousness: refers to the distinction between oneself and others. The Alaya-consciousness transforms into its substance. This Alaya-consciousness is called 'self-other consciousness'. This one consciousness is produced by the previous habituation of the view of self. 11. Consciousness of good paths, evil paths, birth and death: refers to birth and death in the six realms of reincarnation. The Alaya-consciousness transforms into its substance. This is the Alaya-consciousness. This one consciousness is produced by the previous habituation of existence (continuity of life). The detailed classifications are countless, and the differences are like this. (The above two categories are finished) Next, explain the different meanings of the three consciousnesses receiving habituation. There are three types: 1. Habituation-generation; 2. Habituation-transformation; 3. Habituation-completion. The so-called 'habituation-generation' means that the three consciousnesses are all the dharma gates of the mind's arising and ceasing, and all have the meaning of mutual habituation and mutual generation. Question: How is the Alaya-consciousness habituated and generated? As the Lankavatara Sutra says: The Tathagatagarbha (pure self-nature) is habituated by beginningless evil habits, and is called the storehouse consciousness (Alaya-consciousness), producing the ground of ignorance (the state of ignorance), and together they serve as the Alaya-consciousness. Therefore, it is called 'generation'. What are evil habits? There are three types: 1...
本識中無明住地。前後相起。以前無明。熏于真心。生后無明。如人睡習時至則睡。二阿陀那識執我之心。熏于本識。成種子。此種污真不見法實。生於無明。三六識中所起煩惱。熏于本識。成染種子。此種污真。不見法實。生於無明。阿陀那識生相云何。有人宣說。唯生我執。不得生起無我之解。何故如是。我執無處。不復是其阿陀那收。為是一切無我之解非阿陀那。道理不盡。其義云何。凡夫本來。數聞說我。生於我想。熏于本識。成我種子。此種力故。生於執心。定計有我。此人後時。聞說無我。生無我解。熏于本識。成無我種。此種之力。生於執心。定計無我。何為不得。為是一切聲聞緣覺諸小菩薩。於一切時常計無我。此我無我。皆從熏生。執我之心。于大乘中名煩惱障。無我之執。于大乘中名為智障。六識之心生相云何。由本識中染種子故。熏起六識。染過逾增。由本識中凈種子故。熏生六識。起凈轉勝。問曰。陀那望於六識。得有相熏相生義不。釋言。亦得。由阿陀那執我心故。熏于本識。成我種子。生起六識。見我轉增。由阿陀那執無我故。熏于本識。成無我種。此種力故。生起六識。於六識中。我見漸薄。無我解增。熏生如是。言熏轉者。三識不定。于中悉有熏之義。于本識中熏轉如何。解有二種
【現代漢語翻譯】 現代漢語譯本： 本識（Ālaya-vijñāna，阿賴耶識，根本識）中無明（Avidyā，對事物真相的無知）的住地，是前後相續生起的。先前的無明薰染真心（Pure Mind），產生後來的無明。就像人有睡眠的習慣，時間到了自然會睡著一樣。第二，末那識（Manas-vijñāna，阿陀那識）執著於我的心，薰染本識，形成種子。這種種子污染了真如，使人不能見到法的真實。由此產生無明。第三，六識（Six Consciousnesses）中所產生的煩惱，薰染本識，形成染污的種子。這種種子污染了真如，使人不能見到法的真實。由此產生無明。 阿陀那識生起的狀態是怎樣的呢？有人說，阿陀那識只產生我執（ego-grasping），不能產生無我（non-self）的理解。為什麼會這樣呢？因為我執無處不在，沒有哪個地方不是阿陀那識所執取的。難道一切無我的理解都不是阿陀那識的作用嗎？這種說法並不完全正確。其中的道理是怎樣的呢？凡夫本來就經常聽說『我』，產生對『我』的執著，薰染本識，形成『我』的種子。這種種子的力量，產生執著的心，堅定地認為有『我』存在。這個人後來，聽說了無我的道理，產生無我的理解，薰染本識，形成無我的種子。這種種子的力量，產生執著的心，堅定地認為沒有『我』存在。為什麼說阿陀那識不能產生無我的理解呢？難道一切聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，通過自身觀察因緣而悟道的修行者）以及小乘菩薩（Bodhisattva）在任何時候都執著于無我嗎？這種對『我』和『無我』的執著，都是從熏習中產生的。執著于『我』的心，在大乘（Mahāyāna）中被稱為煩惱障（Klesha-avarana，由煩惱引起的障礙）。執著于『無我』的觀念，在大乘中被稱為智障（Jñeya-avarana，由知見引起的障礙）。 六識生起的狀態是怎樣的呢？由於本識中染污的種子，熏習生起六識，染污更加嚴重。由於本識中清凈的種子，熏習生起六識，清凈更加殊勝。 問：末那識對於六識，可以有相互熏習、相互生起的作用嗎？ 答：也可以有。由於阿陀那識執著於我的心，薰染本識，形成『我』的種子，生起六識，使六識中對『我』的執著更加強烈。由於阿陀那識執著于無我的觀念，薰染本識，形成『無我』的種子，這種種子的力量，生起六識，使六識中對『我』的執著逐漸減弱，對無我的理解逐漸增加。熏習生起就是這樣。 說到熏習和轉變，前三識（指末那識和前五識）是不確定的，其中都有熏習的含義。在本識中的熏習和轉變是怎樣的呢？ 解釋有兩種：
【English Translation】 English version: In the Ālaya-vijñāna (Storehouse Consciousness, the fundamental consciousness), the abode of Avidyā (Ignorance, unawareness of the true nature of things) arises in a continuous sequence. Prior ignorance薰染(perfumes) the Pure Mind, giving rise to subsequent ignorance. It's like a person with a habit of sleeping; when the time comes, they naturally fall asleep. Secondly, the Manas-vijñāna (Ātman Consciousness, the mind that clings to 'I') clings to the self,薰染(perfumes) the Ālaya-vijñāna, forming seeds. These seeds defile the True Nature, preventing one from seeing the reality of Dharma. From this, ignorance arises. Thirdly, the afflictions that arise in the Six Consciousnesses薰染(perfume) the Ālaya-vijñāna, forming defiled seeds. These seeds defile the True Nature, preventing one from seeing the reality of Dharma. From this, ignorance arises. What is the manner of arising of the Ātman Consciousness? Some say that the Ātman Consciousness only gives rise to ego-grasping and cannot give rise to the understanding of non-self. Why is this so? Because ego-grasping is everywhere; there is no place that is not grasped by the Ātman Consciousness. Is it that all understanding of non-self is not the function of the Ātman Consciousness? This statement is not entirely correct. What is the principle behind it? Ordinary beings originally hear about 'self' frequently, giving rise to attachment to 'self',薰染(perfuming) the Ālaya-vijñāna, forming seeds of 'self'. The power of these seeds gives rise to a clinging mind, firmly believing in the existence of 'self'. Later, this person hears about the principle of non-self, giving rise to an understanding of non-self,薰染(perfuming) the Ālaya-vijñāna, forming seeds of non-self. The power of these seeds gives rise to a clinging mind, firmly believing in the non-existence of 'self'. Why say that the Ātman Consciousness cannot give rise to the understanding of non-self? Do all Śrāvakas (Hearers, practitioners who attain enlightenment by listening to the Buddha's teachings), Pratyekabuddhas (Solitary Buddhas, practitioners who attain enlightenment through their own observation of causes and conditions), and Lesser Vehicle Bodhisattvas cling to non-self at all times? This clinging to 'self' and 'non-self' both arise from薰染(perfuming). The mind that clings to 'self' is called Klesha-avarana (Afflictive Obstruction, obstruction caused by afflictions) in Mahāyāna (Great Vehicle). The clinging to the concept of 'non-self' is called Jñeya-avarana (Cognitive Obstruction, obstruction caused by knowledge) in Mahāyāna. What is the manner of arising of the Six Consciousnesses? Due to the defiled seeds in the Ālaya-vijñāna, the Six Consciousnesses arise through薰染(perfuming), and the defilement increases further. Due to the pure seeds in the Ālaya-vijñāna, the Six Consciousnesses arise through薰染(perfuming), and the purity becomes more excellent. Question: Can the Ātman Consciousness have a mutual薰染(perfuming) and mutual arising effect on the Six Consciousnesses? Answer: It can. Because the Ātman Consciousness clings to the mind of 'self',薰染(perfuming) the Ālaya-vijñāna, forming seeds of 'self', giving rise to the Six Consciousnesses, making the clinging to 'self' in the Six Consciousnesses stronger. Because the Ātman Consciousness clings to the concept of non-self,薰染(perfuming) the Ālaya-vijñāna, forming seeds of non-self, the power of these seeds gives rise to the Six Consciousnesses, gradually weakening the clinging to 'self' and increasing the understanding of non-self in the Six Consciousnesses. This is how薰染(perfuming) and arising occur. Speaking of薰染(perfuming) and transformation, the first three consciousnesses (referring to the Manas Consciousness and the first five consciousnesses) are uncertain, and all of them have the meaning of薰染(perfuming). How is the薰染(perfuming) and transformation in the Ālaya-vijñāna? There are two explanations:
。一由諸識修善起惡熏于本識。令本識中善惡二種遷轉不定。或增或減。二由修習真觀力故。熏滅無明。令真稱本常寂不動。觀法本來唯真無妄。是真觀矣。阿陀那識熏轉如何。分別有二。一六識中。聞說無我。起聞思修。熏于本識。成無我種。此種力故。熏阿陀那。我執漸微。無我解起。二六識中。聞說佛性常住。真我古今平等。如如一味。起聞思修。熏于本識。壞無明地。無明壞故。本識不成。本不成故。種子不立。種不立故。執識不生。執不生故。無我解滅。前離我執。經中名為滅煩惱障。后離無我名除智障。六識之中熏轉如何。分別有三。一六識中修善造惡。熏于本識。成善惡種。此種成已。熏生六識。善惡不定。惡種熏起。惡增善減。如斷善人。善種熏起。善增惡減。如生善人。二六識中修習空觀。觀生無我。觀法無我。熏于本識。成解種子。此種成已。壞本識中有見種子。有種壞故。所生六識。不起有見。有見息故。分段漸減。三六識中修習真觀。觀法本來純真無妄。能令妄法更不生。復熏于本識。壞無明地。無明壞故。本識不成。本不成故。六識種子。無處存立。種不立故。分段之中六識不生。六不生故。空觀亦滅。空觀滅故。變易轉盡。變易盡處。名得涅槃。熏轉如是。次辨熏成。熏習成種。名為成
【現代漢語翻譯】 現代漢語譯本 一、由各種識（vijñāna）修習善行或造作惡業，都會薰染到本識（ālayavijñāna），使得本識中善與惡兩種力量遷流轉變，或增多或減少。 二、通過修習真正的觀照力量，可以熏滅無明（avidyā），使真如（tathatā）顯現其本來的常寂不動狀態。觀照之法，本來就是真實不虛妄的，這就是真觀。 阿陀那識（ādanavijñāna）的薰染轉變是怎樣的呢？可以分為兩種情況： 一、在六識（ṣaḍ-vijñāna）中，聽聞宣說無我（anātman）的教義，通過聽聞、思考和修習，薰染到本識中，形成無我的種子。這種種子的力量，會薰染阿陀那識，使我執（ātma-graha）逐漸減弱，無我的理解生起。 二、在六識中，聽聞宣說佛性（Buddha-dhātu）常住不變，真我（ātman）在過去、現在、未來都是平等的，如如（tathatā）一味。通過聽聞、思考和修習，薰染到本識中，摧毀無明的基礎。無明被摧毀，本識就無法形成。本識無法形成，種子就無法建立。種子無法建立，執識（vijñāna）就不會產生。執識不產生，無我的理解也會消滅。先前遠離我執，在經中稱為滅除煩惱障（kleśa-āvaraṇa）；之後遠離無我，稱為去除智障（jñeya-āvaraṇa）。 六識中的薰染轉變是怎樣的呢？可以分為三種情況： 一、六識中修習善行或造作惡業，薰染到本識中，形成善或惡的種子。這種種子形成后，會熏生六識，使善惡不定。惡的種子熏起，惡業增多，善業減少，就像斷了善根的人。善的種子熏起，善業增多，惡業減少，就像生起善根的人。 二、六識中修習空觀（śūnyatā-dṛṣṭi），觀照到人無我（pudgala-nairātmya），觀照到法無我（dharma-nairātmya），薰染到本識中，形成解脫的種子。這種種子形成后，會摧毀本識中存在的有見（bhava-dṛṣṭi）種子。有的種子被摧毀，所生的六識，就不會生起有見。有見止息，分段生死（saṃsāra）就會逐漸減少。 三、六識中修習真觀，觀照到法的本來面目是純真不虛妄的，能夠使虛妄之法不再產生。又薰染到本識中，摧毀無明的基礎。無明被摧毀，本識就無法形成。本識無法形成，六識的種子，就沒有地方可以存立。種子無法建立，分段生死中六識就不會產生。六識不產生，空觀也會消滅。空觀消滅，變易生死（pariṇāma-maraṇa）就完全止息。變易生死止息之處，就稱為證得涅槃（nirvāṇa）。 薰染轉變就是這樣。接下來辨別熏習的成就。熏習成就種子，稱為成就。
【English Translation】 English version 1. When the various vijñānas (consciousnesses) cultivate good or create evil, they influence the ālayavijñāna (storehouse consciousness), causing the two forces of good and evil within the ālayavijñāna to shift and change, either increasing or decreasing. 2. By cultivating the power of true contemplation, one can extinguish avidyā (ignorance), allowing the tathatā (suchness) to manifest its original state of constant stillness and immobility. The method of contemplation is inherently true and not false; this is true contemplation. How does the ādanavijñāna (grasping consciousness) undergo influence and transformation? It can be divided into two situations: 1. Within the ṣaḍ-vijñāna (six consciousnesses), upon hearing the teaching of anātman (non-self), through hearing, thinking, and cultivating, it influences the ālayavijñāna, forming the seed of non-self. The power of this seed influences the ādanavijñāna, gradually weakening ātma-graha (self-attachment) and giving rise to the understanding of non-self. 2. Within the six consciousnesses, upon hearing the teaching that Buddha-dhātu (Buddha-nature) is permanent and unchanging, and that the true ātman (self) is equal in the past, present, and future, as tathatā (suchness) in one flavor, through hearing, thinking, and cultivating, it influences the ālayavijñāna, destroying the foundation of avidyā (ignorance). When ignorance is destroyed, the ālayavijñāna cannot form. When the ālayavijñāna cannot form, the seed cannot be established. When the seed cannot be established, the vijñāna (consciousness) of attachment will not arise. When the consciousness of attachment does not arise, the understanding of non-self will also be extinguished. Previously, being apart from self-attachment is called, in the sutras, the elimination of kleśa-āvaraṇa (afflictive obscurations); afterwards, being apart from non-self is called the removal of jñeya-āvaraṇa (cognitive obscurations). How does influence and transformation occur within the six consciousnesses? It can be divided into three situations: 1. When the six consciousnesses cultivate good or create evil, they influence the ālayavijñāna, forming seeds of good or evil. Once these seeds are formed, they influence the arising of the six consciousnesses, making good and evil uncertain. When the seed of evil is influenced to arise, evil increases and good decreases, like a person who has severed their roots of goodness. When the seed of good is influenced to arise, good increases and evil decreases, like a person who has generated roots of goodness. 2. When the six consciousnesses cultivate śūnyatā-dṛṣṭi (emptiness contemplation), contemplating pudgala-nairātmya (the non-self of persons), contemplating dharma-nairātmya (the non-self of phenomena), they influence the ālayavijñāna, forming the seed of liberation. Once this seed is formed, it destroys the seed of bhava-dṛṣṭi (views of existence) that exists within the ālayavijñāna. When the seed of existence is destroyed, the six consciousnesses that arise will not give rise to views of existence. When views of existence cease, saṃsāra (cyclic existence) will gradually decrease. 3. When the six consciousnesses cultivate true contemplation, contemplating that the original nature of phenomena is purely true and not false, it can prevent false phenomena from arising again. It also influences the ālayavijñāna, destroying the foundation of avidyā (ignorance). When ignorance is destroyed, the ālayavijñāna cannot form. When the ālayavijñāna cannot form, the seeds of the six consciousnesses have nowhere to exist. When the seeds cannot be established, the six consciousnesses will not arise within saṃsāra (cyclic existence). When the six consciousnesses do not arise, emptiness contemplation will also be extinguished. When emptiness contemplation is extinguished, pariṇāma-maraṇa (the death of change) will be completely ceased. The place where the death of change ceases is called attaining nirvāṇa (liberation). Such is the influence and transformation. Next, we distinguish the accomplishment of influence. The accomplishment of influence is the accomplishment of the seed.
矣。於此門中。唯有本識。受熏成種。余悉不受。何故如是。解有七義。一以本識緣起之本。能聚能散能受一切諸法。所熏聚積成種。名為能聚。散生諸法。說為能散。余識不然。所以不受。二以本識為諸識原變起諸識故。于諸識中。與善造惡。悉是其功。攝一切歸本故。本識中受諸法熏。積整合種。余不如是。所以不受。三本識中。具有明闇二種之法。真心是明。無明是闇。闇能受染。增長生死。明能受凈。趣向涅槃。故遍受熏。余識不爾。所以不受。四本識中親含真體。牢固難壞。力能住持一切業果故。受一切染凈等熏。聚以成種。用之受果。余不如是。為是不受。五本識微細潛通諸法。與一切法同生同滅。相伴義觀。故能遍受一切法熏。余識不然。所以不受。六本識無緣于善惡等。無別記念。無別念故。彼此諸法。不相妨礙故。得通受一切法熏。聚積成種。余識別念。彼此相礙。故不通受一切法熏。七本識是心神知之性。心於諸法。效能領記。領別能受。記則能持。故本識中。通受諸法。持令不失。余非心法。不能如是。故不受熏。七中前六。簡別余識。后一簡異非情之法。熏成如是。熏習義難兼況且然。
第七門中。明其迷悟修舍之義。五識之中。不別明其迷悟修舍。于中迷悟修舍之義。隨意說之。意
【現代漢語翻譯】 現代漢語譯本： 因此，在這個法門中，只有本識（Alaya-vijnana，根本識）能夠接受熏習而形成種子（bija，潛在力量），其餘的識都不能接受。為什麼會這樣呢？解釋有七個方面： 第一，因為本識是緣起的根本，能夠聚集和散佈，能夠接受一切諸法（dharma，現象）的熏習。所熏習而聚整合為種子，稱為『能聚』；散佈而產生諸法，稱為『能散』。其餘的識不是這樣，所以不能接受熏習。 第二，因為本識是諸識的根源，變化而生起諸識，所以在諸識中，造善或作惡，都是它的作用。攝取一切歸於根本，所以本識中接受諸法的熏習，積累聚整合為種子。其餘的識不是這樣，所以不能接受熏習。 第三，本識中具有光明和黑暗兩種性質的法。真心（true mind）是光明，無明（ignorance）是黑暗。黑暗能夠接受染污，增長生死（samsara，輪迴）；光明能夠接受清凈，趨向涅槃（nirvana，解脫）。所以本識普遍接受熏習。其餘的識不是這樣，所以不能接受熏習。 第四，本識中親近地包含著真如本體（tathata，實相），牢固難以破壞，有力量能夠住持一切業果（karma-phala，行為的果報），所以接受一切染污和清凈等的熏習，聚集而成為種子，用它來接受果報。其餘的識不是這樣，因此不能接受熏習。 第五，本識微細而潛通諸法，與一切法同生同滅，以相互伴隨的意義來觀察，所以能夠普遍接受一切法的熏習。其餘的識不是這樣，所以不能接受熏習。 第六，本識對於善惡等沒有分別的緣慮，沒有特別的記憶和念頭。因為沒有分別的念頭，彼此諸法不會互相妨礙，所以能夠普遍接受一切法的熏習，聚集積累成為種子。其餘的識有分別的念頭，彼此互相妨礙，所以不能普遍接受一切法的熏習。 第七，本識是心神知覺的本性，心對於諸法，其效能夠領會和記憶。領會分別就能夠接受，記憶就能夠保持。所以本識中，普遍接受諸法，保持而不遺失。其餘不是心法，不能像這樣，所以不能接受熏習。七個方面中，前六個是用來區別于其餘的識，后一個是用來區別于非情之法（無情之物）。熏習成為這樣，熏習的意義難以完全概括，姑且如此。 第七個法門中，闡明迷、悟、修、舍的意義。五識（five consciousnesses）中，不特別闡明迷、悟、修、舍，其中的迷、悟、修、舍的意義，可以隨意解說。意（manas，末那識）……
【English Translation】 English version: Therefore, within this doctrine, only the Alaya-vijnana (storehouse consciousness, fundamental consciousness) is capable of receiving impressions and forming seeds (bija, potential forces); the other consciousnesses are not. Why is this so? There are seven reasons: First, because the Alaya-vijnana is the root of dependent origination, capable of gathering and dispersing, capable of receiving the impressions of all dharmas (phenomena). The impressions that are gathered and accumulated become seeds, called 'capable of gathering'; dispersing and producing dharmas is called 'capable of dispersing'. The other consciousnesses are not like this, so they cannot receive impressions. Second, because the Alaya-vijnana is the origin of all consciousnesses, transforming and giving rise to all consciousnesses, therefore, among all consciousnesses, doing good or evil is its function. Gathering everything back to the root, therefore the Alaya-vijnana receives the impressions of all dharmas, accumulating and gathering to become seeds. The other consciousnesses are not like this, so they cannot receive impressions. Third, the Alaya-vijnana contains both light and dark qualities of dharma. The true mind (true mind) is light, ignorance (avidya) is darkness. Darkness can receive defilement, increasing samsara (birth and death, cycle of rebirth); light can receive purity, moving towards nirvana (liberation). Therefore, the Alaya-vijnana universally receives impressions. The other consciousnesses are not like this, so they cannot receive impressions. Fourth, the Alaya-vijnana intimately contains the true nature of tathata (suchness, reality), firm and difficult to destroy, with the power to sustain all karma-phala (karmic results, consequences of actions), therefore it receives the impressions of all defilement and purity, gathering to become seeds, using them to receive the results. The other consciousnesses are not like this, therefore they cannot receive impressions. Fifth, the Alaya-vijnana is subtle and penetrates all dharmas, arising and ceasing together with all dharmas, observing with the meaning of mutual accompaniment, therefore it can universally receive the impressions of all dharmas. The other consciousnesses are not like this, so they cannot receive impressions. Sixth, the Alaya-vijnana has no discriminating thoughts regarding good and evil, no special memory or thoughts. Because there are no discriminating thoughts, the various dharmas do not hinder each other, so it can universally receive the impressions of all dharmas, gathering and accumulating to become seeds. The other consciousnesses have discriminating thoughts, hindering each other, so they cannot universally receive the impressions of all dharmas. Seventh, the Alaya-vijnana is the nature of mental awareness, the mind towards all dharmas, its nature can comprehend and remember. Comprehending and discriminating allows it to receive, remembering allows it to retain. Therefore, within the Alaya-vijnana, all dharmas are universally received, retained without loss. The others are not mind-dharmas, unable to be like this, so they cannot receive impressions. Among the seven aspects, the first six are used to distinguish from the other consciousnesses, the last one is used to distinguish from non-sentient dharmas (inanimate objects). Impressions become like this, the meaning of impressions is difficult to fully encompass, let it be so for now. In the seventh doctrine, the meanings of delusion, enlightenment, cultivation, and abandonment are explained. Among the five consciousnesses (five consciousnesses), delusion, enlightenment, cultivation, and abandonment are not specifically explained; the meanings of delusion, enlightenment, cultivation, and abandonment within them can be explained at will. Manas (mind, seventh consciousness)...
識之中。有迷有悟。謬執我人。取法性相。以之為迷。解會空理。說之為悟。悟解不同。分為三種。一生空觀。觀察五陰無我人故。二法空觀。觀法虛假無自性故。三者如觀。觀察諸法非有無故。云何觀法。知非有無之一切法。猶如幻化。幻化之有。無法為有。有則非有。幻化之無。有法為無。無則非無。然則說此幻有無。為非有無。亦無非有非無可得。還即說此非有非無為有無故。有無之相。亦不可得。進退推求。無法可取。境界既然。心想亦爾。是故心想自然息滅。此三皆是心外法中以求理故。通攝以為意識觀也。三中前二。是其增相。后一息相。息六識也。第七識中亦有迷悟。不知真實。妄取自心所起諸法。說之為迷。返妄趣實。謂之為悟。悟解不同。亦有三種。一者妄想依心之觀。觀察三界虛偽之相。唯從心起。如夢所見。心外畢竟。無法可得。二者妄想依真實觀。觀妄想心虛構無自依真而立。如波依水迷依妄三者真實離妄想觀。觀一切法唯是真實。緣起整合。真外畢竟無有一法可起妄想。既無有法可起妄想。妄想之心。理亦無之。三中前二。是增相觀。后一舍相。舍七識也。第八識中亦有迷悟。隨妄成染。不證自實。名之為迷。離妄契本。說之為悟。悟解不同。互以相成。不離不脫不異。良以諸法同體緣集
【現代漢語翻譯】 現代漢語譯本 識之中。有迷有悟。謬執我人（錯誤地執著于『我』和『人』的概念）。取法性相（執著於法的性質和表象）。以之為迷。解會空理（理解並領會空性的道理）。說之為悟。悟解不同。分為三種： 一生空觀（觀察一切皆空的修行方法）。觀察五陰（色、受、想、行、識，構成個體存在的五個要素）無我人故。二法空觀（觀察一切法皆空的修行方法）。觀法虛假無自性故。三者如觀（如實觀察的修行方法）。觀察諸法非有無故。 云何觀法？知非有無之一切法。猶如幻化。幻化之有。無法為有。有則非有。幻化之無。有法為無。無則非無。然則說此幻有無。為非有無。亦無非有非無可得。還即說此非有非無為有無故。有無之相。亦不可得。進退推求。無法可取。境界既然。心想亦爾。是故心想自然息滅。此三皆是心外法中以求理故。通攝以為意識觀也。三中前二。是其增相。后一息相。息六識也。 第七識中亦有迷悟。不知真實。妄取自心所起諸法。說之為迷。返妄趣實。謂之為悟。悟解不同。亦有三種： 一者妄想依心之觀。觀察三界（欲界、色界、無色界）虛偽之相。唯從心起。如夢所見。心外畢竟。無法可得。二者妄想依真實觀。觀妄想心虛構無自依真而立。如波依水迷依妄。三者真實離妄想觀。觀一切法唯是真實。緣起整合。真外畢竟無有一法可起妄想。既無有法可起妄想。妄想之心。理亦無之。三中前二。是增相觀。后一舍相。舍七識也。 第八識中亦有迷悟。隨妄成染。不證自實。名之為迷。離妄契本。說之為悟。悟解不同。互以相成。不離不脫不異。良以諸法同體緣集。
【English Translation】 English version Within consciousness, there is delusion and enlightenment. Erroneously clinging to the notions of 'self' and 'person' (我人), grasping at the characteristics and appearances of phenomena (法性相), is considered delusion. Understanding and comprehending the principle of emptiness (空理) is described as enlightenment. Different understandings of enlightenment are divided into three types: First, the contemplation of the emptiness of existence (生空觀). Observing that the five skandhas (五陰, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are without self or person. Second, the contemplation of the emptiness of phenomena (法空觀). Observing that phenomena are illusory and without inherent nature. Third, contemplation as it is (如觀). Observing that all phenomena are neither existent nor nonexistent. How does one contemplate phenomena? Knowing that all phenomena, which are neither existent nor nonexistent, are like illusions. The existence of illusions is not truly existence, for if it were, it would not be non-existent. The non-existence of illusions is not truly non-existence, for there is a way for it to be non-existent. Therefore, saying that the existence and non-existence of illusions are neither existent nor nonexistent, and that neither existence nor non-existence can be obtained. It is also said that this neither existence nor non-existence is both existence and non-existence. The appearance of existence and non-existence is also unattainable. Advancing and retreating in inquiry, no phenomenon can be grasped. As the realm is such, so too are thoughts. Therefore, thoughts naturally cease. These three are all seeking truth in phenomena external to the mind, and are collectively regarded as contemplation of consciousness. Among the three, the first two are aspects of increase, and the last is an aspect of cessation, ceasing the six consciousnesses. Within the seventh consciousness, there is also delusion and enlightenment. Not knowing reality and falsely grasping at the phenomena arising from one's own mind is called delusion. Turning away from falsehood and moving towards reality is called enlightenment. Different understandings of enlightenment are also of three types: First, contemplation based on mind-dependent delusion. Observing the illusory appearances of the three realms (三界, the realms of desire, form, and formlessness) arise solely from the mind, like what is seen in a dream. Ultimately, outside the mind, no phenomenon can be obtained. Second, contemplation based on reality-dependent delusion. Observing that the deluded mind is falsely constructed, without self, and established based on reality, like waves relying on water, and delusion relying on falsehood. Third, contemplation of reality apart from delusion. Observing that all phenomena are solely reality, arising from interdependent origination. Ultimately, outside of reality, there is not a single phenomenon that can give rise to delusion. Since there is no phenomenon that can give rise to delusion, the mind of delusion is also, in principle, non-existent. Among the three, the first two are aspects of increasing contemplation, and the last is an aspect of relinquishment, relinquishing the seventh consciousness. Within the eighth consciousness, there is also delusion and enlightenment. Following delusion and becoming tainted, not realizing one's own true nature, is called delusion. Separating from delusion and uniting with the original nature is called enlightenment. Different understandings of enlightenment mutually complement each other, neither separate nor detached nor different, because all phenomena are of the same essence and arise from conditions.
。亦有三種。一息相觀。生死涅槃。本是真識。隨妄所起。證實返望。由來無妄。妄想既無。焉有隨妄生死涅槃法相可得。故名息相。二實性觀。內照真實。如來藏性。唯是法界恒沙佛法。同體緣集。互以相成。不離不脫。不斷不異。良以諸法同體緣集互相成。故無有一法別守自性。雖無一性。而無不性。無有一性。即是如如一實之門。而無不性。即是真實常示凈等法界門也。體性常然。古今不變。三真用觀。觀察一切諸佛菩薩化用之門。是用門中。備含染凈三乘諸法。法既圓具。依之成德。德無不施。是以大聖。善入隨順世間故。能現一切煩惱等事。故經說言。八萬四千諸煩惱門。而諸眾生為之疲勞。諸佛以此而作佛事。煩惱既然。業苦亦爾。又地經中說。此等門煩惱等事。為發起殊勝之行。維摩說。為通達佛道。又復善入二乘法門。能現一切二乘之事。故經說言。示現聲聞辟支佛等。是菩薩行。又復善入一切菩薩作用門故。雖得涅槃。畢竟不捨菩薩所行。乃至善入諸佛如來作用門故。能以八相。示成正覺。充滿法界。而無窮盡。此是第三真用觀也。
第八明其迷悟分齊。六識分齊差別有五。一者迷處。在於外凡常沒之流。二習解處。亦在凡鄰于善趣。三正解處。亦在外凡善趣位中。四漸舍處。習種已上。五
終盡處。初地已上。次初地已上。離六識故。經中說之。為出世間。又楞伽云。初地菩薩。得二十五三昧。離二十五有。是三界身。遠離彼故。名舍六識。又大智論宣說。初地入菩薩家。舍離肉身。得法性身。此亦是其離六識義。若論殘習。十地乃盡。第七識中分齊有五。一者迷處。在於外凡。二習解處。亦在凡十信位中。三正解處。習種已上。四漸舍處。初地已上。五窮盡處。在佛地。是故如來究竟真實。第八識中分齊有四。一者迷處。在於外凡乃至十信。二習解處。習種已上。三正解處。初地已上。四窮滿處。在於佛地。問曰。六識盡在初地。初地已上。便無六識。云何而得見聞覺知。釋曰。雖無事相六識。猶有七識緣照無漏所得法身。及彼真識緣起法身眼耳等識。是故用之。見聞覺知。問曰。若以緣照法身見聞覺知。與前六識有何差別。釋曰。前六是其事識。分別事相。心外取法。緣照法身。所見聞覺知外無法。一切悉是自心所起。如夢所見。于自心相。分別照知。有此異也。問曰。真實緣起法身見聞覺知。與彼七識緣照何別。釋言。七識緣照法身者。但于妄想緣起法中。分別緣照。又于真法分別緣照。不能離緣。真法身者。遠離妄想。心凈照明清凈法界。顯自心原。名為見聞。非分別知。
第九明其修
【現代漢語翻譯】 現代漢語譯本： 終盡之處，在初地（菩薩修行階位的第一階段）及以上。其次，初地及以上，是因為離開了六識（眼識、耳識、鼻識、舌識、身識、意識）的緣故。《經》中這樣說，是爲了說明這是出世間的境界。另外，《楞伽經》中說，初地菩薩，得到二十五種三昧（禪定），脫離二十五有（三界中的存在形式），這是三界之身，遠離這些的緣故，稱為捨棄六識。又《大智度論》宣說，初地菩薩進入菩薩的家族，捨棄肉身，得到法性身（證悟真理之身），這也是舍離六識的含義。如果說殘餘的習氣，要到十地（菩薩修行的最高階段）才能完全斷盡。第七識（末那識）中的分界有五種：一是迷惑之處，在於外凡（尚未入門的凡夫）；二是學習理解之處，也在凡夫的十信位（修行信心的十個階段）中；三是正確理解之處，在習種性（開始培養善根的階段）以上；四是逐漸捨棄之處，在初地以上；五是窮盡之處，在佛地（成佛的境界）。因此，如來是究竟真實的。第八識（阿賴耶識）中的分界有四種：一是迷惑之處，在於外凡乃至十信；二是學習理解之處，在習種性以上；三是正確理解之處，在初地以上；四是窮盡圓滿之處，在於佛地。 問：六識在初地就斷盡了，初地以上，就沒有六識了，那麼如何能夠見聞覺知呢？ 答：雖然沒有事相上的六識，但還有第七識緣照無漏所得的法身，以及第八識緣起法身的眼耳等識，因此可以用它們來進行見聞覺知。 問：如果用緣照法身來進行見聞覺知，與之前的六識有什麼差別呢？ 答：之前的六識是事識，分別事物的表象，心向外取法。而緣照法身，所見所聞所覺知之外沒有其他事物，一切都是自心所生起，就像夢中所見，對於自心的顯現，分別照知。這就是它們的差別。 問：真實的緣起法身所進行的見聞覺知，與第七識的緣照有什麼區別呢？ 答：第七識緣照法身，只是在妄想緣起的法中，分別緣照，又在真法中分別緣照，不能離開緣。而真法身，遠離妄想，心清凈而照明清凈的法界，顯現自心的本源，稱為見聞，不是分別認知。 第九，闡明其修行。
【English Translation】 English version: The ultimate end is at the first Bhumi (the first stage of Bodhisattva practice) and above. Furthermore, it is from the first Bhumi and above because of the separation from the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). The 'Sutra' speaks of this to explain that it is a state beyond the world. Moreover, the 'Lankavatara Sutra' says that a Bodhisattva of the first Bhumi obtains twenty-five Samadhis (meditative states) and is liberated from the twenty-five existences (forms of existence in the Three Realms). This is the body of the Three Realms, and because of being far from these, it is called abandoning the six consciousnesses. Furthermore, the 'Mahaprajnaparamita Sastra' declares that a Bodhisattva of the first Bhumi enters the family of the Bodhisattvas, abandons the physical body, and obtains the Dharma-nature body (the body of enlightened truth). This is also the meaning of abandoning the six consciousnesses. If we speak of residual habits, they are completely exhausted only at the tenth Bhumi (the highest stage of Bodhisattva practice). In the seventh consciousness (Manas-vijnana), there are five distinctions: first, the place of delusion, which is in the outer ordinary person (an unenlightened being); second, the place of learning and understanding, which is also in the ten stages of faith (ten stages of developing faith) of an ordinary person; third, the place of correct understanding, which is above the stage of cultivating seeds; fourth, the place of gradual abandonment, which is above the first Bhumi; fifth, the place of complete exhaustion, which is in the Buddha Bhumi (the state of Buddhahood). Therefore, the Tathagata (Buddha) is ultimately real. In the eighth consciousness (Alaya-vijnana), there are four distinctions: first, the place of delusion, which is in the outer ordinary person up to the ten stages of faith; second, the place of learning and understanding, which is above the stage of cultivating seeds; third, the place of correct understanding, which is above the first Bhumi; fourth, the place of complete fulfillment, which is in the Buddha Bhumi. Question: If the six consciousnesses are exhausted at the first Bhumi, and there are no six consciousnesses above the first Bhumi, then how can one have seeing, hearing, and knowing? Answer: Although there are no six consciousnesses in terms of phenomena, there is still the seventh consciousness illuminating the Dharma-body obtained without outflows (free from defilements), and the eye, ear, etc., consciousnesses of the Dharma-body arising from the eighth consciousness. Therefore, they can be used for seeing, hearing, and knowing. Question: If seeing, hearing, and knowing are done by illuminating the Dharma-body, what is the difference between this and the previous six consciousnesses? Answer: The previous six consciousnesses are phenomenal consciousnesses, distinguishing the appearances of things, and taking the Dharma (teachings, phenomena) from outside the mind. But illuminating the Dharma-body means that there is nothing outside of what is seen, heard, and known; everything arises from one's own mind, like what is seen in a dream, distinguishing and knowing the appearances of one's own mind. This is the difference between them. Question: What is the difference between the seeing, hearing, and knowing done by the real Dharma-body arising from conditions and the illumination by the seventh consciousness? Answer: The seventh consciousness illuminating the Dharma-body only distinguishes and illuminates within the Dharma arising from delusional thoughts, and also distinguishes and illuminates within the true Dharma, but cannot leave the conditions. The true Dharma-body, however, is far from delusional thoughts, the mind is pure and illuminates the pure Dharma-realm, revealing the origin of one's own mind, which is called seeing and hearing, not discriminative knowing. Ninth, clarifying its practice.
舍分齊。先就事識辨修分齊。次就妄識。后就真識。事識有二。一者障相。二者治相。障相有二。一執取相。論中亦名執相應染。此是根本取性無明。二計名字相。隨眾生名。取立我人。對治相者。是意識中相應之慧。治前二障。名對治相。成實論中。說為空心。計名字者。小乘法中。見道時斷。大乘法中。十信時斷。執取相者。小乘法中。得無學時斷之畢竟。大乘法中。種性時盡。故彼大乘起信論言。執相應染。二乘解脫信地菩薩所斷除也。彼說種性為信地矣。對治相者。小乘法中。入無餘涅槃時滅。大乘法中。初地時盡(此一門竟)。
次就妄識以辨修舍。妄識之中。亦有二種。一者障相。二者治相。障相有六。如起信說。一心不相應無明住持。不相應者。簡異二乘。二乘所斷。是無明數與心別體。共心相應。無明地者。即指心體。以為無明。非是心外別立數法共心相應故。馬鳴言。即心不覺常無別異。不別與心同知同緣。名不相應。二依無明地。起于業識不相應染。愛著名染。不相應義。不異前釋。三依業識。起于轉識不相應染。不相應義。亦同前釋。四依轉識。起于現色不相應染。言現色者。猶是現識。能現自心所起色故。名現色染。不相應者。亦同前釋。五依現識。起于智識心相應染。言相應者。心
【現代漢語翻譯】 現代漢語譯本： 捨棄和區分。首先就事識來辨別修習的區分，其次就妄識，最後就真識。事識有兩種：一是障相，二是治相。障相有兩種：一是執取相（論中也稱為執相應染，這是根本的取性無明（Avidyā）），二是計名字相（隨著眾生的名字，取立我人）。對治相，是意識中相應的智慧，用來對治前面的兩種障礙，稱為對治相。《成實論》中，說為空心。計名字相，在小乘佛法中，見道時斷除；在大乘佛法中，十信位時斷除。執取相，在小乘佛法中，證得無學果時徹底斷除；在大乘佛法中，種性位時斷盡。所以《大乘起信論》說，執相應染，是二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）解脫和信地菩薩所斷除的。那裡說種性位為信地了。對治相，在小乘佛法中，進入無餘涅槃時滅盡；在大乘佛法中，初地時斷盡（這一門結束）。
其次就妄識來辨別修習和捨棄。妄識之中，也有兩種：一是障相，二是治相。障相有六種，如《起信論》所說：一心不相應無明住持。不相應，是區別於二乘。二乘所斷的，是無明數與心是不同的個體，共同與心相應。無明地，是指心體，作為無明，不是在心外另外設立數法與心共同相應。馬鳴（Aśvaghoṣa）說，即心不覺常無別異，不與心有分別，與心同知同緣，名為不相應。二、依無明地，生起業識不相應染。愛著名染，不相應的意義，與前面的解釋相同。三、依業識，生起轉識不相應染。不相應的意義，也與前面的解釋相同。四、依轉識，生起現色不相應染。說現色，還是現識，能夠顯現自心所生起的色，所以名為現色染。不相應，也與前面的解釋相同。五、依現識，生起智識心相應染。說相應，心
【English Translation】 English version: Abandoning and differentiating. First, differentiate the cultivation based on the matter consciousness (事識, shìshí), then based on the deluded consciousness (妄識, wàngshí), and finally based on the true consciousness (真識, zhēnshí). There are two types of matter consciousness: one is the obstructing aspect (障相, zhàngxiàng), and the other is the remedial aspect (治相, zhìxiàng). There are two types of obstructing aspects: one is the grasping aspect (執取相, zhíqǔxiàng), also called the clinging-related defilement (執相應染, zhíxiāngyìngrǎn) in the treatise, which is the fundamental ignorance of grasping nature (取性無明, qǔxìngwúmíng) (Avidyā); the other is the name-calculating aspect (計名字相, jìmíngzìxiàng), which takes and establishes 'I' and 'others' according to the names of sentient beings. The remedial aspect is the corresponding wisdom in the consciousness, which is used to remedy the previous two obstacles and is called the remedial aspect. In the Tattvasiddhi Śāstra (成實論, Chéngshí Lùn), it is described as an empty mind. The name-calculating aspect is severed at the time of seeing the path in the Hinayana (小乘, Xiǎochéng) teachings; in the Mahayana (大乘, Dàchéng) teachings, it is severed at the stage of the ten faiths (十信, Shíxìn). The grasping aspect is completely severed when attaining the state of no more learning in the Hinayana teachings; in the Mahayana teachings, it is exhausted at the stage of the lineage (種性, zhǒngxìng). Therefore, the Awakening of Faith in the Mahayana (大乘起信論, Dàchéng Qǐxìn Lùn) says that the clinging-related defilement is severed by the Arhats (二乘, Èrchéng) (Śrāvaka-yāna and Pratyekabuddha-yāna) and the Bodhisattvas of the faith ground. It considers the lineage stage as the faith ground. The remedial aspect is extinguished when entering Nirvana without remainder in the Hinayana teachings; in the Mahayana teachings, it is exhausted at the first ground (初地, Chūdì) (This section ends).
Next, differentiate the cultivation and abandonment based on the deluded consciousness. Within the deluded consciousness, there are also two types: one is the obstructing aspect, and the other is the remedial aspect. There are six types of obstructing aspects, as described in the Awakening of Faith: the one mind is sustained by non-corresponding ignorance (一心不相應無明住持, Yīxīn bù xiāngyìng wúmíng zhùchí). 'Non-corresponding' distinguishes it from the Arhats. What the Arhats sever is that the number of ignorance is a different entity from the mind, and it corresponds with the mind together. The ground of ignorance refers to the mind-essence, taking it as ignorance, not establishing another number of dharmas outside the mind that correspond with the mind together. Aśvaghoṣa (馬鳴, Mǎmíng) says that the mind that is not aware is always without difference, not different from the mind, knowing and cognizing the same objects as the mind, which is called non-corresponding. Second, based on the ground of ignorance, the karma consciousness (業識, yèshí) arises with non-corresponding defilement. The defilement of love and fame, the meaning of non-corresponding, is the same as the previous explanation. Third, based on the karma consciousness, the transforming consciousness (轉識, zhuǎnshí) arises with non-corresponding defilement. The meaning of non-corresponding is also the same as the previous explanation. Fourth, based on the transforming consciousness, the appearing-color defilement (現色染, xiànsèrǎn) arises. Saying 'appearing-color' is still the appearing consciousness (現識, xiànshí), which can manifest the color arising from one's own mind, so it is called appearing-color defilement. Non-corresponding is also the same as the previous explanation. Fifth, based on the appearing consciousness, the wisdom consciousness (智識, zhìshí) arises with mind-corresponding defilement. Saying 'corresponding', the mind
相轉粗。染與心別。共心相應。故云相應。故論說言。心與念異。同知同緣。故曰相應。念是貪數。六依智識。起不攝識相應之染。言不攝者。猶是續識。相應同前。馬鳴論中。攝此六種。以為二障。前之一種。名為智礙。猶是智障。后之五種。名煩惱礙。猶是煩惱障。障相如是。對治相者。猶是七識緣照之解。治前六種故名治相。次辨斷處。如彼大乘起信論說。前六障中。第六不斷相應染者。始從信地漸學斷除。凈心地時斷之畢竟。第五智識相應染者。從具戒地漸次斷除。乃至無相方便地時。斷之畢竟。具戒地者。謂第二地。無相方便。是第七地。第四現色不相應染。色自在地。斷之畢竟。色自在者。是第八地。能凈佛土。名色自在。第三轉識不相應染。心自在地。斷之畢竟。心自在者。是第九地。善知物心名心自在。第二業識不相應染。菩薩地盡。斷之畢竟。入如來地。第一根本無明住地。馬鳴論言。地前學斷。初地分除。佛地窮盡。故勝鬘云。無明住地。佛菩提智之所斷也。障之分齊。斷之如是。對治相者。初地漸舍。至佛乃盡。若復通論。種性已上。亦分斷除(此二門竟)。
次就真識明修分齊。真識之中。約緣有三。一者染相。與彼煩惱闇惑相應。二雜染相。真心與彼緣治相應。三者凈相。離妄始顯
【現代漢語翻譯】 現代漢語譯本 相轉粗（xiāng zhuǎn cū）：指相續轉變變得粗顯。染（rǎn）與心別（xīn bié）：染法與心識不同。共心相應（gòng xīn xiāng yìng）：共同與心識相應。故云相應（gù yún xiāng yìng）：所以稱為相應。故論說言（gù lùn shuō yán）：所以論中說，心與念異（xīn yǔ niàn yì）：心與念是不同的，同知同緣（tóng zhī tóng yuán）：共同了知共同緣取，故曰相應（gù yuē xiāng yìng）：所以說相應。念是貪數（niàn shì tān shù）：念是屬於貪的範疇。六依智識（liù yī zhì shí）：六種依于智識的染法，起不攝識相應之染（qǐ bù shè shí xiāng yìng zhī rǎn）：生起不包含識的相應之染。言不攝者（yán bù shè zhě）：說不包含的意思，猶是續識（yóu shì xù shí）：仍然是相續的識。相應同前（xiāng yìng tóng qián）：相應的道理與前面相同。馬鳴論中（mǎ míng lùn zhōng）：在馬鳴菩薩的論中，攝此六種（shè cǐ liù zhǒng）：包含這六種染法，以為二障（yǐ wéi èr zhàng）：作為兩種障礙。前之一種（qián zhī yī zhǒng）：前一種，名為智礙（míng wéi zhì ài）：稱為智礙，猶是智障（yóu shì zhì zhàng）：仍然是智障。后之五種（hòu zhī wǔ zhǒng）：后五種，名煩惱礙（míng fán nǎo ài）：稱為煩惱礙，猶是煩惱障（yóu shì fán nǎo zhàng）：仍然是煩惱障。障相如是（zhàng xiāng rú shì）：障礙的相狀是這樣。對治相者（duì zhì xiāng zhě）：對治的相狀，猶是七識緣照之解（yóu shì qī shí yuán zhào zhī jiě）：仍然是用七識的緣照來理解。治前六種故名治相（zhì qián liù zhǒng gù míng zhì xiāng）：對治前六種染法所以稱為對治相。次辨斷處（cì biàn duàn chù）：接下來辨別斷除之處。如彼大乘起信論說（rú bǐ dà chéng qǐ xìn lùn shuō）：如那部《大乘起信論》所說，前六障中（qián liù zhàng zhōng）：在前六種障礙中，第六不斷相應染者（dì liù bù duàn xiāng yìng rǎn zhě）：第六種不斷相應染，始從信地漸學斷除（shǐ cóng xìn dì jiàn xué duàn chú）：開始從信地逐漸學習斷除，凈心地時斷之畢竟（jìng xīn dì shí duàn zhī bì jìng）：在凈心地時斷除乾淨。第五智識相應染者（dì wǔ zhì shí xiāng yìng rǎn zhě）：第五種智識相應染，從具戒地漸次斷除（cóng jù jiè dì jiàn cì duàn chú）：從具戒地逐漸斷除，乃至無相方便地時（nǎi zhì wú xiàng fāng biàn dì shí）：乃至無相方便地時，斷之畢竟（duàn zhī bì jìng）：斷除乾淨。具戒地者（jù jiè dì zhě）：具戒地，謂第二地（wèi dì èr dì）：指第二地。無相方便（wú xiàng fāng biàn）：無相方便，是第七地（shì dì qī dì）：是第七地。第四現色不相應染（dì sì xiàn sè bù xiāng yìng rǎn）：第四種現色不相應染，色自在地（sè zì zài dì）：在色自在地，斷之畢竟（duàn zhī bì jìng）：斷除乾淨。色自在者（sè zì zài zhě）：色自在，是第八地（shì dì bā dì）：是第八地，能凈佛土（néng jìng fó tǔ）：能夠清凈佛土，名色自在（míng sè zì zài）：名為色自在。第三轉識不相應染（dì sān zhuǎn shí bù xiāng yìng rǎn）：第三種轉識不相應染，心自在地（xīn zì zài dì）：在心自在地，斷之畢竟（duàn zhī bì jìng）：斷除乾淨。心自在者（xīn zì zài zhě）：心自在，是第九地（shì dì jiǔ dì）：是第九地，善知物心名心自在（shàn zhī wù xīn míng xīn zì zài）：善於瞭解事物和心識名為心自在。第二業識不相應染（dì èr yè shí bù xiāng yìng rǎn）：第二種業識不相應染，菩薩地盡（pú sà dì jìn）：在菩薩地盡時，斷之畢竟（duàn zhī bì jìng）：斷除乾淨，入如來地（rù rú lái dì）：進入如來地。第一根本無明住地（dì yī gēn běn wú míng zhù dì）：第一種根本無明住地，馬鳴論言（mǎ míng lùn yán）：馬鳴菩薩的論中說，地前學斷（dì qián xué duàn）：在菩薩地之前學習斷除，初地分除（chū dì fēn chú）：初地分斷，佛地窮盡（fó dì qióng jìn）：在佛地徹底斷盡。故勝鬘云（gù shèng mán yún）：所以《勝鬘經》說，無明住地（wú míng zhù dì）：無明住地，佛菩提智之所斷也（fó pú tí zhì zhī suǒ duàn yě）：是被佛的菩提智慧所斷除的。障之分齊（zhàng zhī fēn qí）：障礙的界限，斷之如是（duàn zhī rú shì）：斷除是這樣的。對治相者（duì zhì xiāng zhě）：對治的相狀，初地漸舍（chū dì jiàn shě）：初地逐漸捨棄，至佛乃盡（zhì fó nǎi jìn）：到佛地才斷盡。若復通論（ruò fù tōng lùn）：如果總的來說，種性已上（zhǒng xìng yǐ shàng）：在種性以上，亦分斷除（yì fēn duàn chú）：也分斷除。（此二門竟）（cǐ èr mén jìng）：（這兩個方面說完了）。 次就真識明修分齊（cì jiù zhēn shí míng xiū fēn qí）：接下來就真識說明修行的界限。真識之中（zhēn shí zhī zhōng）：在真識之中，約緣有三（yuē yuán yǒu sān）：就緣起有三種。一者染相（yī zhě rǎn xiāng）：第一種是染相，與彼煩惱闇惑相應（yǔ bǐ fán nǎo àn huò xiāng yìng）：與那些煩惱、黑暗和迷惑相應。二雜染相（èr zá rǎn xiāng）：第二種是雜染相，真心與彼緣治相應（zhēn xīn yǔ bǐ yuán zhì xiāng yìng）：真心與那些緣起對治相應。三者凈相（sān zhě jìng xiāng）：第三種是凈相，離妄始顯（lí wàng shǐ xiǎn）：離開虛妄才開始顯現。
【English Translation】 English version The coarse aspect of transformation of appearances. 'R染 (rǎn)' (defilement) is distinct from the mind. It corresponds with the mind. Therefore, it is called 'corresponding'. Hence, the treatise says: 'The mind and念 (niàn)' (thought) are different, but they share the same knowing and the same object. Therefore, it is called 'corresponding'. '念 (niàn)' (thought) belongs to the category of greed. The six依 (yī) (supports) of智識 (zhì shí)' (cognitive consciousness) give rise to defilements that do not encompass the corresponding consciousness. 'Not encompassing' means it is still a continuing consciousness. The correspondence is the same as before. In the 'Maming's Treatise', these six types are categorized as two obstacles. The first type is called '智礙 (zhì ài)' (obstacle of wisdom), which is still the obstacle of wisdom. The latter five types are called '煩惱礙 (fán nǎo ài)' (obstacle of afflictions), which are still the obstacle of afflictions. The characteristics of the obstacles are as such. The characteristics of the antidotes are the understanding of the seventh consciousness illuminating conditions, which is the antidote to the first six types, hence the name 'antidote characteristics'. Next, discern the places of severance. As the 'Mahayana Awakening of Faith Treatise' says, among the first six obstacles, the sixth, the defilement of continuous correspondence, is gradually learned to be severed starting from the stage of faith, and completely severed at the stage of pure mind. The fifth, the defilement of corresponding cognitive consciousness, is gradually severed from the stage of possessing precepts, until the stage of formless expedient, where it is completely severed. The stage of possessing precepts refers to the second stage. Formless expedient is the seventh stage. The fourth, the defilement of non-corresponding manifest form, is completely severed at the stage of form-freedom. Form-freedom is the eighth stage, which can purify the Buddha-land, hence the name 'form-freedom'. The third, the defilement of non-corresponding transformed consciousness, is completely severed at the stage of mind-freedom. Mind-freedom is the ninth stage, which is skilled in knowing objects and minds, hence the name 'mind-freedom'. The second, the defilement of non-corresponding karma consciousness, is completely severed at the end of the Bodhisattva stage, entering the Tathagata stage. The first, the fundamental ignorance dwelling-place, as the 'Maming's Treatise' says, is learned to be severed before the stages, partially removed at the first stage, and completely exhausted at the Buddha stage. Therefore, the 'Shrimala Sutra' says that the dwelling-place of ignorance is severed by the wisdom of the Buddha's Bodhi. The boundaries of the obstacles and their severance are as such. The characteristics of the antidotes are that they are gradually abandoned from the first stage and completely exhausted at the Buddha stage. Generally speaking, those above the nature also partially sever them (these two aspects are finished). Next, regarding the true consciousness, clarify the boundaries of cultivation. Within the true consciousness, there are three aspects in terms of conditions. The first is the aspect of defilement, which corresponds with afflictions, darkness, and confusion. The second is the aspect of mixed defilement, where the true mind corresponds with the conditions of antidotes. The third is the aspect of purity, which begins to manifest when delusion is abandoned.
。若論染相。種性已上。漸次息除。至佛乃窮。若復通論。十信已上。亦有舍義。第二雜相。初地漸舍。至佛乃盡。若復通論。種性已上。亦有舍義。故地持云。種性菩薩。六入殊勝無始法爾。第三凈相。八地漸舍。至佛乃窮。故八地中。觀法無生無滅無出。知一切法畢竟平等。無有染相亦無凈相。若復通論。初地已上。亦舍凈相。故大品中宣說。初地得無生忍。證法本如。不見先染后息為凈。無取無舍。如如平等。修舍如是。
第十門中。對治邪執。顯示正義。先就事識。對治邪執。次就妄識。后就真識。就事識中。邪執有八。一執定一。有人宣說。六識之心。隨根雖別。體性是一。往來彼此。如一猿猴六窗俱現非有六猴。心識如是。六根中現。非有六心。對此邪執。說心非一。識無別體。緣知為義。六識之心所依根異所緣亦異。云何定一。若定是一。常了一塵無有轉異。又復心法。無往來義。隨有知處。即彼處生。不得說言一而往來。又彼所引。猿猴為喻。證心一者。是義不然。凡夫愚人。謂猴定一六窗中現。然實猿猴唸唸生滅。此窗現者。不至彼窗心識如是。依眼生者。不至余根。如是一切皆爾二執定異有人宣說。六識之心體性定異。對此邪執。說心不別於事分齊。相續一慮。非全別體。如一猿游泆六窗
【現代漢語翻譯】 現代漢語譯本：如果討論染相（Klesha-laksana，煩惱的相狀），從種性（Gotra，菩薩的根性）以上的菩薩開始，逐漸息滅染相，直到成佛才徹底斷除。如果從更廣義的角度來說，十信（Dasabala-sthita，十種信心）以上的菩薩也有捨棄染相的含義。第二種雜相（Samsarga-laksana，混雜的相狀），從初地（Prthivi，歡喜地）菩薩開始逐漸捨棄，直到成佛才完全斷盡。如果從更廣義的角度來說，種性以上的菩薩也有捨棄雜相的含義。所以《地持經》（Bodhisattvabhumi）中說，種性菩薩的六入（Sadayatana，六根）殊勝，是無始以來本然如此的。第三種凈相（Subha-laksana，清凈的相狀），從八地（Acala，不動地）菩薩開始逐漸捨棄，直到成佛才徹底斷除。所以在八地中，觀法無生無滅，無出無入，了知一切法畢竟平等，沒有染相也沒有凈相。如果從更廣義的角度來說，初地以上的菩薩也捨棄凈相。所以《大品般若經》（Mahaprajnaparamita Sutra）中宣說，初地菩薩得到無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟），證悟諸法本來的如如之性，不見先前有染后息為凈，沒有取捨，如如平等，修習舍離就是這樣。 第十門中，對治邪執，顯示正義。首先就事識（Visaya-vijnana，對境的認識）來對治邪執，其次就妄識（Bhranta-vijnana，虛妄的認識），最後就真識（Tathata-vijnana，真實的認識）。就事識中，邪執有八種。第一種是執著定一。有人宣說，六識（Sad-vijnana，眼識、耳識、鼻識、舌識、身識、意識）之心，雖然隨著根（Indriya，感覺器官）的不同而有所區別，但其體性是一樣的，往來於彼此之間，就像一隻猿猴在六個窗戶中都出現，並非有六隻猿猴。心識也是這樣，在六根中顯現，並非有六個心。針對這種邪執，說心並非單一。識沒有別的體性，以緣知為意義。六識之心所依賴的根不同，所緣的對象也不同，怎麼能說是定一呢？如果定然是一，就應該常常只瞭解一個塵境（Visaya，感覺對像），沒有轉變和差異。而且心法沒有往來的意義，隨著有知覺的地方，就在那個地方產生，不能說是一個而往來。而且他們所引用的猿猴作為比喻，來證明心是一的，這個道理是不對的。凡夫愚人認為猿猴定然是一隻，在六個窗戶中顯現，但實際上猿猴是念念生滅的，在這個窗戶顯現的猿猴，不會到那個窗戶。心識也是這樣，依眼根產生的識，不會到其他的根。像這樣一切都是如此。第二種是執著定異。有人宣說，六識之心體性定然是不同的。針對這種邪執，說心並非在事物的界限上沒有區別，相續不斷地專注一件事，並非完全是不同的個體，就像一隻猿猴遊蕩在六個窗戶。
【English Translation】 English version: Regarding the characteristics of defilement (Klesha-laksana), Bodhisattvas above the stage of Gotra (lineage, potential for enlightenment) gradually diminish them, until they are completely eradicated upon attaining Buddhahood. In a broader sense, Bodhisattvas above the Ten Faiths (Dasabala-sthita) also have the meaning of relinquishing defilements. The second aspect, mixed characteristics (Samsarga-laksana), are gradually abandoned from the first Bhumi (Prthivi, Joyful Ground), until they are completely exhausted upon attaining Buddhahood. In a broader sense, Bodhisattvas above the stage of Gotra also have the meaning of relinquishing mixed characteristics. Therefore, the Bodhisattvabhumi Sutra states that the six entrances (Sadayatana, six sense organs) of Bodhisattvas of the Gotra stage are supremely excellent, being naturally so from beginningless time. The third aspect, pure characteristics (Subha-laksana), are gradually abandoned from the eighth Bhumi (Acala, Immovable Ground), until they are completely eradicated upon attaining Buddhahood. Therefore, in the eighth Bhumi, one observes that phenomena are without arising, without ceasing, without coming forth, and without going away, knowing that all phenomena are ultimately equal, without defiled characteristics and without pure characteristics. In a broader sense, Bodhisattvas above the first Bhumi also relinquish pure characteristics. Therefore, the Mahaprajnaparamita Sutra proclaims that Bodhisattvas of the first Bhumi attain the forbearance of the unoriginated Dharma (Anutpattika-dharma-ksanti, realization of the non-arising and non-ceasing of all dharmas), realizing the original suchness of phenomena, not seeing a prior defilement and a subsequent cessation as purity, without grasping or abandoning, suchness is equal, cultivating relinquishment in this way. In the tenth section, we counteract wrong views and reveal the correct meaning. First, we counteract wrong views based on objective consciousness (Visaya-vijnana, awareness of objects), then based on deluded consciousness (Bhranta-vijnana, false awareness), and finally based on true consciousness (Tathata-vijnana, true awareness). Regarding objective consciousness, there are eight types of wrong views. The first is the attachment to fixed oneness. Some people proclaim that the minds of the six consciousnesses (Sad-vijnana, eye, ear, nose, tongue, body, and mind consciousness), although different according to the root (Indriya, sense organ), are the same in essence, going back and forth between each other, like one monkey appearing in six windows, not being six monkeys. Consciousness is like this, appearing in the six sense organs, not being six minds. In response to this wrong view, we say that the mind is not singular. Consciousness has no separate essence, its meaning is to cognize through conditions. The roots on which the six consciousnesses rely are different, and the objects they perceive are also different, so how can they be said to be fixedly one? If it were fixedly one, it should always only understand one object (Visaya, sense object), without change or difference. Moreover, the Dharma of the mind has no meaning of going back and forth; wherever there is awareness, it arises in that place, and it cannot be said to be one and going back and forth. Furthermore, their analogy of the monkey to prove that the mind is one is not correct. Ordinary foolish people think that the monkey is fixedly one, appearing in six windows, but in reality, the monkey arises and ceases moment by moment; the monkey appearing in this window will not go to that window. Consciousness is like this; the consciousness arising from the eye root will not go to the other roots. Everything is like this. The second is the attachment to fixed difference. Some people proclaim that the essence of the six consciousnesses is fixedly different. In response to this wrong view, we say that the mind is not without distinction in the boundaries of things, continuously focusing on one thing, not being completely different entities, like a monkey wandering in six windows.
非有六猴。若言六識各別有體。別體之法。不相干預。眼識還應從眼識生。乃至意識。還從意生。不得相起。現見五識從意識生。意識從於五識而生。明非別體。又若六識各別有體。有體之法。不相妨礙。不相妨故。六識之心。常應並有。若常並有。常應並用。不常並故。明非別體三執定常有人聞說三世之中業果不斷。謂心定常。生死往來常是一識用雖興廢。心體不變。對治此執。說識無常人中心異天中亦異。六道之心。各各別異。云何是常。又如經說。苦相應異。樂相應異。不苦不樂相應亦異。如是一切。各各別異。云何是常。但諸凡夫。不知心相。妄謂是常。猶如小兒見旋火輪謂不斷絕。若心常者。善應常善。惡應恒惡。無有變異。以變異故。定知無常。四執定斷。有人聞說心識無常。便謂定斷。對治此執。說心不斷。現世造業。后必得果。云何定斷。譬如乳酪轉變雖異。置毒乳中酪則殺人。心亦如是。造惡于中。必受苦報。明非是斷。五執定有。如毗曇說。十八界等。各住己性。是有不空。設言空者。但空陰上橫計我人。不空法體。法不空故。心識定有。對此邪執。說識是空。空相云何。識者正以別知為義。如一念識。則具四相。初生次住終異后滅。於此四中。何者是知為初相知。為中為后。若初相知。余應不
【現代漢語翻譯】 現代漢語譯本 非有六猴（指六識）。如果說六識各自有獨立的自體，那麼各自獨立的法，彼此之間不應互相幹預。眼識應該只從眼識產生，乃至意識，也應該只從意產生，不應該互相引發。但現在明明看到五識是從意識產生的，意識又從五識而生，這明顯不是各自獨立的自體。又如果六識各自有獨立的自體，有自體的法，彼此之間不應互相妨礙。因為不互相妨礙的緣故，六識的心，應該常常同時存在。如果常常同時存在，就應該常常同時起作用。但事實上不是常常同時存在，這說明不是各自獨立的自體。 三、執定常。有人聽聞三世之中業果不會斷絕，就認為心是恒常不變的。生死輪迴，始終是同一個識在起作用，即使作用有興衰，心的本體也不會改變。爲了對治這種執著，所以說識是無常的。人中的心和天中的心不同，六道眾生的心，各自都不相同，怎麼能說是恒常不變的呢？又如經中所說，與苦相應的（心）不同，與樂相應的（心）不同，與不苦不樂相應的（心）也不同。像這樣一切都各自不同，怎麼能說是恒常不變的呢？只不過是凡夫俗子，不瞭解心的真相，妄想地認為是恒常不變的。就像小孩子看到旋轉的火輪，就以為沒有間斷一樣。如果心是恒常不變的，那麼善就應該永遠是善，惡就應該永遠是惡，不會有任何改變。正因為有變異，所以一定知道心是無常的。 四、執定斷。有人聽聞心識是無常的，就認為心識是斷滅的。爲了對治這種執著，所以說心識是不會斷滅的。現在造作的業，以後一定會得到果報，怎麼能說是斷滅的呢？譬如牛奶變成乳酪，轉變雖然不同，但如果在牛奶中放毒，乳酪仍然會殺人。心也是這樣，如果在心中造作惡業，必定會受到苦報，這說明心識不是斷滅的。 五、執定有。如《毗曇》（佛教論書名）所說，十八界等，各自安住于自己的體性，是真實存在的，不是空無所有的。即使說空，也只是在五陰（色、受、想、行、識）上橫加計度有我、有人，而不是空無法的本體。因為法不是空無所有的，所以心識一定是存在的。爲了對治這種邪見，所以說識是空性的。空相是什麼樣的呢？識的真正含義在於能夠分別和認知。比如一個念頭的識，就具備四種相狀：最初的生、其次的住、最終的異、最後的滅。在這四種相狀中，哪一個是知？是最初的生相知，還是中間的住相，還是最後的滅相？如果是最初的生相知，那麼其餘的住、異、滅相就應該不知道。
【English Translation】 English version It is not that there are six monkeys (referring to the six consciousnesses). If it is said that the six consciousnesses each have a separate entity, then these separate entities should not interfere with each other. Eye-consciousness should only arise from eye-consciousness, and so on, up to mind-consciousness, which should only arise from mind. They should not arise from each other. But we clearly see that the five consciousnesses arise from mind-consciousness, and mind-consciousness arises from the five consciousnesses. This clearly shows that they do not have separate entities. Furthermore, if the six consciousnesses each had a separate entity, these entities should not obstruct each other. Because they do not obstruct each other, the minds of the six consciousnesses should always exist simultaneously. If they always exist simultaneously, they should always function simultaneously. But they do not always function simultaneously, which shows that they do not have separate entities. Third, the attachment to permanence. Some people, hearing that the karmic consequences in the three periods of time (past, present, and future) are continuous, believe that the mind is permanent. They think that in the cycle of birth and death, it is always the same consciousness that is functioning, and even though its functions may rise and fall, the essence of the mind does not change. To counter this attachment, it is said that consciousness is impermanent. The mind in the human realm is different from the mind in the heavenly realm, and the minds of beings in the six realms are all different. How can it be said to be permanent? Furthermore, as the sutras say, the (mind) associated with suffering is different, the (mind) associated with pleasure is different, and the (mind) associated with neither suffering nor pleasure is also different. Since everything is different in this way, how can it be said to be permanent? It is only that ordinary people do not understand the true nature of the mind and falsely believe it to be permanent, like a child seeing a spinning fire wheel and thinking it is continuous. If the mind were permanent, then good should always be good, and evil should always be evil, without any change. Because there is change, we definitely know that the mind is impermanent. Fourth, the attachment to annihilation. Some people, hearing that consciousness is impermanent, believe that consciousness is annihilated. To counter this attachment, it is said that consciousness is not annihilated. The karma created in the present will definitely result in consequences in the future. How can it be said to be annihilated? For example, although milk transforms into cheese and the transformation is different, if poison is put in the milk, the cheese will still kill. The mind is also like this. If evil karma is created in the mind, one will definitely suffer the consequences. This shows that consciousness is not annihilated. Fifth, the attachment to inherent existence. As the Abhidharma (Buddhist philosophical texts) says, the eighteen realms (dhatus), etc., each abide in their own nature, and are real and not empty. Even if one speaks of emptiness, it is only that one falsely imputes 'I' and 'person' onto the five aggregates (skandhas) (form, feeling, perception, mental formations, and consciousness), but not that the essence of the dharmas is empty. Because the dharmas are not empty, consciousness must exist. To counter this wrong view, it is said that consciousness is empty in nature. What is the nature of emptiness? The true meaning of consciousness lies in its ability to distinguish and recognize. For example, a single moment of consciousness has four characteristics: initial arising, subsequent abiding, final change, and ultimate cessation. Among these four characteristics, which one is 'knowing'? Is it the initial arising that knows, or the intermediate abiding, or the final cessation? If it is the initial arising that knows, then the remaining abiding, changing, and ceasing should not know.
知。余若不知。則不名識。若余相知。初應不知。初若不知。初不名識。若言四相各別是知。便是四念各別知法。何關一念具足四相。若言四相別非是知。和合之中方有知者。非知共合。云何有知。如百盲聚。豈有所見。又復四相都無合理。云何無合理。生相現時。余相未有。與誰共合。乃至第四滅現之時。余相已謝。復與誰合進退推求。都無合義。云何說言和合有知。知義既然。焉有定識。是故經中說。色乃至受想行識一切皆空。六執定無。有人聞說五陰空寂。便謂世諦因緣亦無。對治此執。說識非無。若無心識。云何而得見聞覺知。現見六識。各具作用。明知不無。又若無識。則無善惡。若無善惡。亦無苦樂。則入邪見斷善根中。不宜受之經言。空者就真為論。於世諦中。不無心識。七執心識獨立無數。如我實說。對治此執。說有同時心心數法。故涅槃云諸弟子不解我意。唱言。佛說定無心數。又涅槃說。十大地中心數之定。明非無數。又龍樹云。譬如池水珠在則清象入便濁。水喻心王。珠象喻數。于彼喻中。不可說言水珠像一。心法如是。寧無別數。八執心外定有別數。如毗曇說。對治此執。明非定別。故涅槃云。我諸弟子。不解我意。唱言。佛說定有心數。若使心外定有別數。無預心事。無心之時。何不別起
【現代漢語翻譯】 現代漢語譯本 知。如果我不知道，就不能稱之為『識』（vijñāna，了別）。如果我能相互知道，最初應該也是不知道的。最初如果不知道，最初就不能稱之為『識』。如果說四相（生、住、異、滅）各自不同就是『知』，那就是四念處（身、受、心、法）各自知道法，這與一念具足四相有什麼關係？如果說四相不同就不是『知』，只有在和合之中才有『知』，如果『知』不是共同和合的，又怎麼會有『知』呢？就像一群盲人聚在一起，難道能看到什麼嗎？而且四相根本沒有和合的道理。為什麼沒有和合的道理呢？生相顯現的時候，其餘三相還沒有產生，與誰和合呢？乃至第四滅相顯現的時候，其餘三相已經消逝，又與誰和合呢？進退推求，都沒有和合的道理。怎麼能說和合才有『知』呢？『知』的意義既然如此，哪裡有確定的『識』呢？所以經中說，色（rūpa，物質）乃至受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，了別）一切皆空。六種執著必定是沒有的。 有人聽說五陰（pañca-skandha，五蘊）空寂，就認為世俗諦（saṃvṛti-satya，相對真理）的因緣也沒有了。爲了對治這種執著，所以說『識』不是沒有。如果沒有心識，又怎麼能見、聞、覺、知呢？現在看到六識（ṣaḍ-vijñāna，眼、耳、鼻、舌、身、意六種識）各自具有作用，明明知道不是沒有。而且如果沒有『識』，就沒有善惡，如果沒有善惡，也就沒有苦樂，那就陷入邪見，斷了善根。不應該接受這種說法。經上說的『空』，是從真諦（paramārtha-satya，絕對真理）的角度來說的，在世俗諦中，心識並不是沒有的。 七、執著心識獨立無數，就像我說的那樣。爲了對治這種執著，所以說有同時存在的心心數法（citta-caitasika，心王與心所）。所以《涅槃經》（Nirvana Sutra）說，弟子們不理解我的意思，就說佛說一定沒有心數。而且《涅槃經》說，十大地中心數的確定，說明不是無數。又龍樹（Nāgārjuna）說，譬如池水，珠子在水中就清澈，大象進入水中就渾濁。水比喻心王，珠子和大象比喻心數。在這個比喻中，不能說水、珠子、大象是一體的。心法也是這樣，怎麼會沒有區別的數量呢？ 八、執著心外一定有別的數法，就像《毗曇》（Abhidharma，阿毗達摩）所說的那樣。爲了對治這種執著，說明不是一定有別的。所以《涅槃經》說，我的弟子們不理解我的意思，就說佛說一定有心數。如果心外一定有別的數法，不參與心的事務，在沒有心的時候，為什麼不獨自生起呢？
【English Translation】 English version Knowing. If I do not know, then it cannot be called 'consciousness' (vijñāna). If I can know each other, initially I should also not know. If initially I do not know, initially it cannot be called 'consciousness'. If it is said that the four characteristics (arising, abiding, changing, ceasing) are each different and that is 'knowing', then that is the four foundations of mindfulness (body, feeling, mind, dharma) each knowing the dharma. What does this have to do with one thought possessing all four characteristics? If it is said that the four characteristics are different and not 'knowing', only in the combination is there 'knowing', if 'knowing' is not jointly combined, how can there be 'knowing'? It is like a group of blind people gathered together, how can they see anything? Moreover, the four characteristics have no principle of combination at all. Why is there no principle of combination? When the characteristic of arising appears, the other three characteristics have not yet arisen, with whom does it combine? Even when the fourth characteristic of ceasing appears, the other three characteristics have already vanished, with whom does it combine? Advancing and retreating, there is no principle of combination. How can it be said that combination is 'knowing'? Since the meaning of 'knowing' is like this, where is there a definite 'consciousness'? Therefore, the sutra says that form (rūpa), and even feeling (vedanā), conception (saṃjñā), volition (saṃskāra), consciousness (vijñāna), all are empty. The six attachments are certainly non-existent. Someone hears that the five aggregates (pañca-skandha) are empty and still, and then thinks that the causal conditions of conventional truth (saṃvṛti-satya) are also non-existent. To counteract this attachment, it is said that 'consciousness' is not non-existent. If there were no consciousness, how could there be seeing, hearing, feeling, and knowing? Now seeing that the six consciousnesses (ṣaḍ-vijñāna) each have a function, it is clearly known that it is not non-existent. Moreover, if there were no 'consciousness', there would be no good and evil, and if there were no good and evil, there would be no suffering and happiness, then one would fall into wrong views and cut off the roots of goodness. This should not be accepted. The 'emptiness' spoken of in the sutras is discussed from the perspective of ultimate truth (paramārtha-satya). In conventional truth, consciousness is not non-existent. Seventh, clinging to the idea that consciousness is independent and countless, as I have said. To counteract this attachment, it is said that there are mental factors (citta-caitasika) that exist simultaneously with the mind. Therefore, the Nirvana Sutra says that the disciples do not understand my meaning and say that the Buddha said that there are definitely no mental factors. Moreover, the Nirvana Sutra says that the determination of the number of mental factors in the ten great grounds shows that it is not countless. Also, Nāgārjuna said, for example, the water in a pond, if a pearl is in the water, it is clear, if an elephant enters the water, it becomes turbid. Water is a metaphor for the mind-king, and pearls and elephants are metaphors for mental factors. In this metaphor, it cannot be said that water, pearls, and elephants are one. The mind-dharma is like this, how can there be no separate number? Eighth, clinging to the idea that there are definitely separate mental factors outside the mind, as the Abhidharma says. To counteract this attachment, it is explained that it is not necessarily separate. Therefore, the Nirvana Sutra says that my disciples do not understand my meaning and say that the Buddha said that there are definitely mental factors. If there are definitely separate mental factors outside the mind, not participating in the affairs of the mind, why do they not arise independently when there is no mind?
。又若心外定有別數。識從意生諸數亦應別有所依。若別有依。是義不然。云何不然。于彼宗中說。三性心相應各異。如欲界地。善心起時。二十二數相應共生。不善起時二十二數相應共生。無記時。有十二數相應共生。從無記心起善之時。十二同數。可有所依。自余別數除意何依。若無依生是則心法無次第緣。經論不許。若無別依。依意生者。與識同依。明非心外道理。云何即彼心體同時。具有受想行等諸義差別。不同成實前後建立。就一心體。隨義別分。不同毗曇異體建立。兩義兼通。故非諍論(此一門竟)。
次就妄識對治邪執。邪執有六。一執定無。有人聞說但有六識無第七情。便言一向無第七識。對治此執。說有七識。如楞伽中說八識義。勝鬘亦云。七法不住。若無妄識。說何為八。說何為七。又六識外無妄識者。聲聞緣覺入涅槃時。事識都滅。即應是佛。無別明妄識心故。入涅槃時。雖滅事識。癡妄猶在。所有癡妄識。何得言無。經中所言無七情者。事識之中。無第七情。非無妄識。二執定有。有人聞說有第七識。便謂七識別有體性。對此邪執。明妄無體。當知如來就心法中。分取虛妄分別之義。為第七識。何得於中別立體性。如似世人見繩為蛇。繩是實事。喻彼真識。蛇是妄情喻彼妄識。蛇依繩
【現代漢語翻譯】 現代漢語譯本：此外，如果心外確實有另外的『數』（梵語：dharma，指構成心理活動的要素），那麼由『意』（manas，末那識）所生的這些『數』也應該有各自不同的所依之處。如果另外有所依之處，這個說法是不成立的。為什麼不成立呢？因為在你們的宗派中說，三性（善、不善、無記）的心相應各有不同。比如在欲界，善心生起時，有二十二個『數』相應共同生起；不善心生起時，也有二十二個『數』相應共同生起；無記心生起時，有十二個『數』相應共同生起。從無記心生起善心的時候，這十二個相同的『數』可以有所依處，但其餘不同的『數』，除了『意』之外，又依於何處呢？如果沒有所依而生，那麼心法就沒有次第因緣，這是經論所不允許的。如果沒有另外的所依，而是依于『意』而生，那麼就和『識』（vijñāna，了別作用）有相同的所依，這明顯不是心外的道理。為什麼『心體』（citta，心識的本體）同時具有『受』（vedanā，感受）、『想』（saṃjñā，表象）、『行』（saṃskāra，意志）等各種意義上的差別呢？這不同於『成實論』（Satya-siddhi-śāstra）前後建立的觀點，而是就一心體，隨著意義的不同而分別；也不同於『毗曇』（Abhidharma，阿毗達磨）異體建立的觀點。這兩種意義都兼顧到了，所以不是爭論的焦點（這一門討論結束）。 接下來，就『妄識』（kliṣṭa-manas，染污末那識）來對治錯誤的執著。錯誤的執著有六種。第一種是執著『一定沒有』。有些人聽說只有六識，沒有第七『情』（指末那識），就說根本沒有第七識。爲了對治這種執著，所以說有七識。比如在《楞伽經》（Laṅkāvatāra Sūtra）中說了八識的意義，《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）也說，『七法不住』。如果沒有『妄識』，那麼說什麼『八』呢？說什麼『七』呢？又，如果六識之外沒有『妄識』，那麼聲聞（Śrāvaka，小乘弟子）、緣覺（Pratyekabuddha，獨覺）入涅槃（Nirvāṇa，寂滅）時，事識（指前六識）都滅盡了，就應該是佛了，因為沒有另外的『明妄識心』（指能明白虛妄之心的心識）的緣故。入涅槃時，雖然滅了事識，但癡妄（愚癡和虛妄）仍然存在。所有的癡妄識，怎麼能說沒有呢？經中所說的沒有『七情』，是指事識之中，沒有第七『情』，而不是沒有『妄識』。第二種是執著『一定有』。有些人聽說有第七識，就認為第七識另外有自體性。爲了對治這種錯誤的執著，說明『妄』沒有自體。應當知道，如來（Tathāgata，佛的稱號）就在心法中，分取虛妄分別的意義，作為第七識。怎麼能在其中另外建立自體性呢？就像世人把繩子看成蛇一樣，繩子是真實的事物，比喻那『真識』（指阿賴耶識），蛇是虛妄的情感，比喻那『妄識』。蛇依于繩子
【English Translation】 English version: Furthermore, if there truly exist separate 'dharmas' (elements constituting mental activity) outside of the mind, then these 'dharmas' arising from 'manas' (the seventh consciousness, or afflicted mind) should also have their own distinct bases. If they have separate bases, this assertion is untenable. Why is it untenable? Because in your school, it is said that the mental concomitants of the three natures (wholesome, unwholesome, and neutral) differ. For example, in the desire realm, when a wholesome mind arises, twenty-two 'dharmas' arise in correspondence together; when an unwholesome mind arises, twenty-two 'dharmas' arise in correspondence together; when a neutral mind arises, twelve 'dharmas' arise in correspondence together. When a wholesome mind arises from a neutral mind, these twelve identical 'dharmas' can have a basis, but what do the remaining different 'dharmas' rely on, other than 'manas'? If they arise without a basis, then the mental dharmas would lack sequential causation, which is not permitted by the sutras and treatises. If there is no separate basis, and they arise relying on 'manas', then they would have the same basis as 'vijñāna' (consciousness), which clearly is not a principle external to the mind. Why does the 'citta' (mind-essence) simultaneously possess various differentiations in meaning, such as 'vedanā' (feeling), 'saṃjñā' (perception), and 'saṃskāra' (volition)? This is different from the view established sequentially in the 'Satya-siddhi-śāstra' (Treatise on the Accomplishment of Truth), but rather, it differentiates based on the different meanings within the one mind-essence; it is also different from the view of separate entities established in the 'Abhidharma' (Higher Doctrine). Both meanings are accommodated, so it is not a point of contention (this section concludes). Next, regarding the 'kliṣṭa-manas' (afflicted mind) as an antidote to erroneous attachments. There are six types of erroneous attachments. The first is the attachment to 'definitely not existing'. Some people, hearing that there are only six consciousnesses and no seventh 'affection' (referring to manas), say that there is absolutely no seventh consciousness. To counteract this attachment, it is said that there are seven consciousnesses. For example, the 'Laṅkāvatāra Sūtra' (Descent into Lanka Sutra) speaks of the meaning of the eight consciousnesses, and the 'Śrīmālādevī Siṃhanāda Sūtra' (Queen Śrīmālā's Lion's Roar Sutra) also says, 'The seven dharmas do not abide.' If there were no 'afflicted mind', then what would be meant by 'eight'? What would be meant by 'seven'? Furthermore, if there were no 'afflicted mind' outside of the six consciousnesses, then when Śrāvakas (Hearers, disciples of the Lesser Vehicle) and Pratyekabuddhas (Solitary Buddhas) enter Nirvāṇa (extinction), the active consciousnesses (referring to the first six consciousnesses) would all cease, and they should be Buddhas, because there is no other 'mind that illuminates the afflicted mind' (referring to the consciousness that can understand the nature of the afflicted mind). When entering Nirvāṇa, although the active consciousnesses cease, ignorance and delusion still remain. How can it be said that all the consciousnesses of ignorance and delusion do not exist? When the sutras say that there are no 'seven affections', it means that within the active consciousnesses, there is no seventh 'affection', but it does not mean that there is no 'afflicted mind'. The second is the attachment to 'definitely existing'. Some people, hearing that there is a seventh consciousness, think that the seventh consciousness has its own inherent nature. To counteract this erroneous attachment, it is explained that 'affliction' has no inherent nature. It should be known that the Tathāgata (Thus-Gone One, an epithet of the Buddha) takes the meaning of false discrimination from within the mind-dharmas and designates it as the seventh consciousness. How can an inherent nature be separately established within it? It is like a person seeing a rope as a snake; the rope is a real thing, symbolizing the 'true consciousness' (referring to the Ālaya-consciousness), and the snake is a false emotion, symbolizing the 'afflicted mind'. The snake relies on the rope.
有。蛇無別體。妄依真立。云何有體。迷夢等喻。類亦同然。又經中說。若無真識七法不住。若自有體云何不住。又若妄識自有體性。便是實有。何得言妄。三執事識以為妄識。有人聞說真識名心。妄識名意。事名意識。便言。小乘七心界中意根界者。是第七識。對治此執。宣說妄識不同事識。七心界中意根界者。即是六識。生從義邊說為意根。更無別法。妄識與彼分齊條異。云何言一。異相如何。如馬鳴說。妄識有六。始從無明乃至相續。廣如上辨。事識有四。從執取相乃至第四業系苦相。亦如上辨。分齊各異。何得說言意根界者是第七識。又楞伽云。第七妄識。唯佛如來住地菩薩所能覺知。余皆不覺。云何說言意根界者是第七識。又若妄識是七心界。聲聞緣覺。入涅槃時。滅七心界。妄識應滅。若滅妄識。即應是佛。入涅槃時。滅七心界。妄識猶在。未得同佛。明知全別。問曰。妄識若非意根。何故楞伽馬鳴論說為意乎。釋言。彼乃借名顯示。非即意根。如楞伽中說第七識以之為心。馬鳴論中宣說真識。以之為心。豈可名同便是一物。心名雖同。真妄兩別。意名雖一。何妨差別。四執粗為細。有人宣說。眼見色時。不知色空。即是七識迷惑之心。余亦如是。若解色空。即是七識明解之心。余亦如是。對治此執。須
【現代漢語翻譯】 現代漢語譯本 有。蛇無別體，虛妄地依附於真實而存在。怎麼能說它有實體呢？就像迷夢等比喻一樣，情況也是一樣的。而且經中說，如果沒有真實的識，七法（譯者註：指眼、耳、鼻、舌、身、意、末那識）就無法安住。如果妄識有自己的實體，為什麼不能安住呢？而且如果妄識有自己的體性，那就是真實存在的，怎麼能說是虛妄的呢？ 有人執著於事識，認為它就是妄識。有人聽到說真識名為『心』（Citta），妄識名為『意』（Manas），事識名為『意識』（Vijnana），就說小乘七心界（譯者註：指眼識、耳識、鼻識、舌識、身識、意識、末那識）中的意根界（Manas-indriya）就是第七識（末那識，Manas）。爲了對治這種執著，要說明妄識不同於事識。七心界中的意根界就是第六識（意識，Vijnana），是從生起的作用方面來說是意根，並沒有其他的法。妄識和意根的界限和類別是不同的，怎麼能說它們是一樣的呢？ 它們的不同之處在哪裡呢？如馬鳴（Asvaghosa）所說，妄識有六種，從無明（Avidya）開始，直到相續（Samtan），詳細的解釋如上文所辨析的。事識有四種，從執取相（Grahana-lakshana）開始，直到第四種業系苦相（Karma-baddha-duhkha-lakshana），也如上文所辨析的。它們的界限和類別各不相同，怎麼能說意根界就是第七識呢？ 而且《楞伽經》（Lankavatara Sutra）中說，第七妄識只有佛（Buddha）和住在菩薩地的菩薩才能覺知，其餘的人都不能覺知。怎麼能說意根界就是第七識呢？而且如果妄識是七心界之一，那麼聲聞（Sravaka）和緣覺（Pratyekabuddha）在入涅槃（Nirvana）時，滅了七心界，妄識也應該滅。如果滅了妄識，就應該成佛了。如果佛入涅槃時，滅了七心界，妄識仍然存在，還沒有和佛一樣，這明明說明它們是完全不同的。 有人問：如果妄識不是意根，為什麼《楞伽經》和馬鳴的論著中都說它是意呢？ 解釋說：那只是借用名稱來顯示，並不是說它就是意根。就像《楞伽經》中說用第七識作為心，馬鳴的論著中宣說用真識作為心，難道能因為名稱相同就認為它們是同一事物嗎？心的名稱雖然相同，但真識和妄識是不同的。意的名稱雖然相同，但有什麼妨礙它們有差別呢？ 有人執著于粗顯的現象，認為它是細微的。有人宣說，眼睛看到顏色時，不知道顏色是空性的，這就是第七識迷惑的心。其餘的也是一樣。如果理解顏色是空性的，這就是第七識明瞭解的心。其餘的也是一樣。爲了對治這種執著，需要...
【English Translation】 English version It exists. The snake has no separate substance; it is falsely established based on the real. How can it have a substance? The analogies of delusion and dreams are similar. Moreover, the sutra says, 'If there is no true consciousness, the seven dharmas (translator's note: referring to eye, ear, nose, tongue, body, mind, and Manas consciousness) cannot abide.' If the deluded consciousness had its own substance, why could it not abide? Furthermore, if the deluded consciousness had its own nature, it would be truly existent; how could it be called deluded? Some are attached to the functional consciousness (事識, Shi-shih), thinking it is the deluded consciousness. Some, hearing that the true consciousness is called 'Citta' (心), the deluded consciousness is called 'Manas' (意), and the functional consciousness is called 'Vijnana' (意識), then say that the Manas-indriya (意根界) in the seven mind-realms (translator's note: referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and Manas consciousness) of the Hinayana is the seventh consciousness (Manas, 末那識). To counter this attachment, it must be explained that the deluded consciousness is different from the functional consciousness. The Manas-indriya in the seven mind-realms is the sixth consciousness (Vijnana, 意識), which is called Manas-indriya from the perspective of its arising function; there is no other dharma. The boundaries and categories of the deluded consciousness and Manas-indriya are different; how can they be said to be the same? Wherein lies their difference? As Asvaghosa (馬鳴) said, there are six kinds of deluded consciousness, starting from ignorance (Avidya, 無明) and extending to continuity (Samtan, 相續), as explained in detail above. There are four kinds of functional consciousness, starting from the grasping aspect (Grahana-lakshana, 執取相) and extending to the fourth aspect of karmic bondage and suffering (Karma-baddha-duhkha-lakshana, 業系苦相), as also explained above. Their boundaries and categories are different; how can it be said that the Manas-indriya is the seventh consciousness? Moreover, the Lankavatara Sutra (楞伽經) says that the seventh deluded consciousness can only be perceived by Buddhas (佛) and Bodhisattvas (菩薩) who dwell on the Bodhisattva grounds; others cannot perceive it. How can it be said that the Manas-indriya is the seventh consciousness? Furthermore, if the deluded consciousness is one of the seven mind-realms, then when Sravakas (聲聞) and Pratyekabuddhas (緣覺) enter Nirvana (涅槃), the seven mind-realms are extinguished, and the deluded consciousness should also be extinguished. If the deluded consciousness is extinguished, one should become a Buddha. If, when a Buddha enters Nirvana, the seven mind-realms are extinguished, the deluded consciousness still exists, not yet being the same as the Buddha; this clearly shows that they are completely different. Someone asks: If the deluded consciousness is not the Manas-indriya, why do the Lankavatara Sutra and Asvaghosa's treatises say that it is Manas? The explanation is: That is merely using the name to indicate it, not saying that it is the Manas-indriya itself. Just as the Lankavatara Sutra says that the seventh consciousness is used as the mind, and Asvaghosa's treatises declare that the true consciousness is used as the mind, can it be that because the names are the same, they are the same thing? Although the name 'mind' is the same, true consciousness and deluded consciousness are different. Although the name 'Manas' is the same, what prevents them from having differences? Some are attached to the coarse phenomena, thinking it is subtle. Some declare that when the eye sees color, not knowing that color is emptiness, this is the deluded mind of the seventh consciousness. The rest are the same. If one understands that color is emptiness, this is the clear understanding mind of the seventh consciousness. The rest are the same. To counter this attachment, it is necessary to...
顯其異。言見色時不知空者。是六識中取性無明非第七識。此之取性。猶是向前事識之中初執取相。問曰。若此是六識中無明心者。與七識中無明何別。此如上辨。以於心外事相法中。執性迷空故非妄識。又於心外事相法中。解知無性。是事識中分別之解。非七識知。五執不滅。有人宣說。七識之心。未見理時。生滅無常。見理即常究竟不滅。對治此執。說妄終滅。七識妄心體。唯癡闇相。唯分別。得聖會如。舍其分別。見實明照。盡其癡闇。更有何在而言不滅。道理如是。須以文證。如楞伽說。滅七種識。名出佛身血。云何不滅。又彼經言。妄想爾涅槃識。此滅我涅槃。明知妄滅。又唯識。諸佛如來所行之處。唯有藏識更無餘識。云何不滅。又大智論解釋如義。彼云。實相如水性冷。觀智如大水隨火熱。若火滅已。水冷如本。故名為如。如是實相。隨觀轉變。是觀滅已。實相如本。故名為如。明知妄解終竟滅盡。若觀不滅。水冷之時。火應不滅。有人說言。經中說滅。但滅智中無明闇障。不滅智體。是義不然。寶性論中。自有誠文。不但滅闇。亦滅智解。故彼論中說。有四障不得如來凈我樂常。一者緣相。謂無明地障佛真凈。斷離彼。故得佛真凈。二者因相。謂無漏業障佛真我。斷除彼。故得佛真我。三者生相。謂
【現代漢語翻譯】 顯現它的不同之處。如果說在看到色的時候不知道『空』（Śūnyatā，空性，佛教中的一個重要概念，指一切事物沒有固定不變的自性）的道理，這是第六識（意識）中執取事物自性的『無明』（Avidyā，佛教中的一個重要概念，指對事物真相的迷惑和無知），而不是第七識（末那識）。這種執取自性的行為，仍然是向前追溯到意識最初執取事物表象的階段。有人問：如果這是第六識中的『無明』心，那麼它與第七識中的『無明』有什麼區別？這就像前面辨析的那樣，因為在心外的各種事物現象中，執著於事物的自性而迷惑于『空』的道理，所以不是虛妄的意識。反過來說，在心外的各種事物現象中，理解並知道事物沒有自性，這是意識中分別事物的理解，而不是第七識的認知。五種執著（我執、法執等）不會因此而消滅。有人宣揚說，第七識的心，在沒有見到真理的時候，是生滅無常的；一旦見到真理，就變得恒常，最終不會消滅。爲了對治這種執著，佛法說虛妄最終會滅盡。第七識的虛妄心體，只有愚癡和黑暗的相狀，只有分別。當證悟聖果，與『如』（Tathātā，真如，佛教中的一個重要概念，指事物本來的真實面貌）相應時，就會捨棄分別，見到真實的明亮照耀，徹底消除愚癡和黑暗。除此之外，還有什麼東西存在以至於說它不會消滅呢？道理就是這樣。必須要有經文來證明。比如《楞伽經》（Laṅkāvatāra Sūtra）中說，消滅七種識，名為『出佛身血』（比喻極其嚴重的罪過）。怎麼能說不會消滅呢？又比如那部經中說，『妄想爾涅槃識』，『此滅我涅槃』，明白地說明了虛妄會滅盡。又比如《唯識論》（Vijñāptimātratā），諸佛如來所行之處，只有『藏識』（Ālaya-vijñāna，阿賴耶識，佛教中的一個重要概念，指儲存一切業種子的根本識），沒有其他的識。怎麼能說不會消滅呢？又比如《大智度論》（Mahāprajñāpāramitāśāstra）解釋『如』的含義，其中說，『實相』（Tathatā，真如）就像水的本性是寒冷，觀智就像大火，隨著火的熱力而改變。如果火熄滅了，水就恢復到原來的寒冷狀態，所以叫做『如』。像這樣，『實相』隨著觀智而轉變，當觀智滅盡時，『實相』就恢復到原來的狀態，所以叫做『如』。明白地說明了虛妄的理解最終會滅盡。如果觀智不滅，那麼在水寒冷的時候，火也應該不會熄滅。有人說，經中說的『滅』，只是滅掉智慧中的『無明』黑暗障礙，而不是滅掉智慧的本體。這種說法是不對的。《寶性論》（Ratnagotravibhāga）中，有明確的經文，不但滅掉黑暗，也滅掉智慧的理解。所以那部論中說，有四種障礙，使人不能得到如來的清凈、真我、快樂、常恒。第一種是『緣相』，指的是『無明』之地，障礙佛的真清凈。斷離它，就能得到佛的真清凈。第二種是『因相』，指的是『無漏業』（無漏業，指不會導致輪迴的善業）障礙佛的真我。斷除它，就能得到佛的真我。第三種是『生相』，指的是……
【English Translation】 Showing its difference. Saying that when seeing form, one does not know 'Śūnyatā' (emptiness, an important concept in Buddhism, referring to the absence of inherent existence in all phenomena), it is the 'Avidyā' (ignorance, an important concept in Buddhism, referring to delusion and ignorance of the true nature of things) that grasps the nature of things in the sixth consciousness (consciousness), not the seventh consciousness (Manas). This grasping of nature is still tracing back to the initial stage of consciousness grasping the appearance of things. Someone asks: If this is the mind of 'Avidyā' in the sixth consciousness, then what is the difference between it and the 'Avidyā' in the seventh consciousness? It is like the previous analysis, because in the various phenomena outside the mind, clinging to the nature of things and being deluded by the principle of 'emptiness', it is not a false consciousness. Conversely, in the various phenomena outside the mind, understanding and knowing that things have no inherent nature, this is the understanding of distinguishing things in consciousness, not the cognition of the seventh consciousness. The five attachments (ego attachment, dharma attachment, etc.) will not be eliminated because of this. Some people proclaim that the mind of the seventh consciousness is impermanent when it has not seen the truth; once it sees the truth, it becomes constant and will not be destroyed in the end. In order to counteract this attachment, the Dharma says that falsehood will eventually be extinguished. The false mind body of the seventh consciousness only has the appearance of ignorance and darkness, only discrimination. When one attains the holy fruit and corresponds to 'Tathātā' (suchness, an important concept in Buddhism, referring to the true nature of things as they are), one will abandon discrimination, see the true bright illumination, and completely eliminate ignorance and darkness. Apart from this, what else exists that it can be said that it will not be destroyed? The principle is like this. There must be scriptural evidence to prove it. For example, the 'Laṅkāvatāra Sūtra' (Laṅkāvatāra Sūtra) says that destroying the seven consciousnesses is called 'shedding the blood of the Buddha' (a metaphor for extremely serious sins). How can it be said that it will not be destroyed? Also, for example, that sutra says, 'delusion is Nirvana consciousness', 'this extinguishes my Nirvana', clearly stating that delusion will be extinguished. Also, for example, 'Vijñāptimātratā' (consciousness-only), the place where all Buddhas and Tathagatas go, there is only 'Ālaya-vijñāna' (store consciousness, an important concept in Buddhism, referring to the fundamental consciousness that stores all karma seeds), there is no other consciousness. How can it be said that it will not be destroyed? Also, for example, the 'Mahāprajñāpāramitāśāstra' (Mahāprajñāpāramitāśāstra) explains the meaning of 'suchness', in which it says, 'Tathatā' (suchness) is like the nature of water is cold, the wisdom of observation is like a great fire, changing with the heat of the fire. If the fire is extinguished, the water returns to its original cold state, so it is called 'suchness'. Like this, 'Tathatā' changes with the wisdom of observation, and when the wisdom of observation is extinguished, 'Tathatā' returns to its original state, so it is called 'suchness'. Clearly stating that the false understanding will eventually be extinguished. If the wisdom of observation is not extinguished, then when the water is cold, the fire should not be extinguished either. Some people say that the 'extinction' mentioned in the scriptures only extinguishes the darkness and obstacles of 'Avidyā' in wisdom, not the body of wisdom. This statement is not correct. In the 'Ratnagotravibhāga' (Ratnagotravibhāga), there is clear scriptural text that not only extinguishes darkness, but also extinguishes the understanding of wisdom. Therefore, that treatise says that there are four obstacles that prevent people from obtaining the purity, true self, happiness, and permanence of the Tathagata. The first is 'conditioned appearance', which refers to the land of 'Avidyā', which obstructs the true purity of the Buddha. By cutting it off, one can obtain the true purity of the Buddha. The second is 'causal appearance', which refers to the 'unleaked karma' (unleaked karma, referring to good karma that does not lead to reincarnation) that obstructs the true self of the Buddha. By eliminating it, one can obtain the true self of the Buddha. The third is 'birth appearance', which refers to...
意生身障佛真樂。斷除彼。故得佛真樂。四者壞相。謂變易死障佛真常。斷除彼。故得佛真常。無明等外。別說無漏。以之為障。別說斷除。云何而言不滅無漏。人言。智體不滅盡者。不滅之體。即是真心。非第七識。問曰。若使七識滅者。誰得菩提。誰證涅槃。釋言。心相雖滅盡。心性猶在。心性在者。即是真識。是故就之說得證。六執定滅。有人聞說妄心終滅。便言定滅無熏習義。何故如是。于真識中。具過恒沙凈法滿足。更無所少。何用妄熏。對治此執。說妄有熏。如起信論說妄熏真。云何不熏。若言真中凈法滿足不假熏者。法佛之性本有。法體可言滿足。報佛之性。本來但有可生之義。未有法體。如子無樹。何得稱滿。報佛本無。假修方有。何為不熏。熏力在真。故非定滅。問曰。真妄其性各別。云何相熏。此如上辨。一切所修。真妄共起。攝修從妄。悉是妄為。攝修從真。皆是真作。真雖能作。作必隨妄。妄雖能為。為必依真。由真妄作。名真熏妄。由妄真作。名妄熏真。妄識之中。對治如是(此二門竟)。
次就真識對治邪執。依如論中。邪執有二。一者凡夫人著我執。二者二乘法著我執。問曰。凡夫亦著諸法。何故偏名人著我執。釋言。細分亦著諸法。今對二乘。凡夫著我。及著我所。通名人執
【現代漢語翻譯】 現代漢語譯本 意生身（通過意念產生的身體）的障礙是佛的真樂（真正的快樂）。斷除它，因此能獲得佛的真樂。四者是壞相（變壞的現象），即變易死（不斷變化的死亡）障礙佛的真常（真正的永恒）。斷除它，因此能獲得佛的真常。無明（對事物真相的迷惑）等等外道，特別說無漏（沒有煩惱）是障礙，特別說斷除它。為什麼說不滅無漏呢？有人說，智體（智慧的本體）不滅盡，不滅的本體，就是真心（真正的本心），不是第七識（末那識，執著『我』的意識）。問：如果第七識滅了，誰能獲得菩提（覺悟）？誰能證得涅槃（寂滅）？答：心相（心的表象）雖然滅盡，心性（心的本質）仍然存在。心性存在，就是真識（真正的意識）。因此就此（真識）來說能獲得證悟。六識（眼識、耳識、鼻識、舌識、身識、意識）必定滅盡。有人聽說妄心（虛妄的心）最終會滅，就說必定滅盡就沒有熏習（影響）的意義了。為什麼這樣說呢？在真識中，具足如恒河沙數般清凈的法，已經滿足，不再缺少什麼，為什麼還要用虛妄來熏習呢？爲了對治這種執著，才說虛妄有熏習。如《起信論》說虛妄熏習真如（真如本性）。為什麼說不熏習呢？如果說真如中清凈的法已經滿足，不需要熏習，那麼法佛（體現佛法的佛）的自性本來就有，法體可以說滿足。報佛（通過修行獲得的佛）的自性，本來只有可以產生的意義，還沒有法體，如同孩子沒有樹木，怎麼能稱作滿足呢？報佛本來沒有，通過修行才會有，為什麼不熏習呢？熏習的力量在於真如，所以不是必定滅盡。問：真如和妄識的性質各不相同，怎麼能互相熏習呢？這如同上面所辨析的，一切所修行的，真如和妄識共同生起。從虛妄的角度來說，都是虛妄所為；從真如的角度來說，都是真如所作。真如雖然能作，但作必定隨順虛妄；虛妄雖然能為，但為必定依靠真如。由於真如和妄識共同作用，所以叫做真如熏習虛妄；由於虛妄和真如共同作用，所以叫做妄識熏習真如。虛妄識之中，對治就是這樣（以上兩門結束）。 接下來就真識來對治邪執。依照《起信論》中，邪執有兩種：一是凡夫人執著我執（認為有一個真實的『我』存在），二是二乘人（聲聞乘和緣覺乘）執著法執（認為佛法是真實存在的）。問：凡夫人也執著諸法（世間萬物），為什麼偏偏說人執著我執呢？答：細緻地分析，凡夫人也執著諸法，現在是針對二乘人來說，凡夫人執著『我』以及『我所』（屬於『我』的事物），統稱為人執。
【English Translation】 English version The obstacle to the 'Ideation Body' (Manomayakaya, the body created by thought) is the true bliss of the Buddha. By eliminating it, one attains the true bliss of the Buddha. The fourth is the 'Destructive Aspect' (badha-lakshana), namely, the 'Changeable Death' (viparinama-marana, death due to constant change), which obstructs the true permanence of the Buddha. By eliminating it, one attains the true permanence of the Buddha. Ignorance (avidya) and other external paths specifically state that 'Non-Leakage' (anasrava, freedom from defilements) is an obstacle, and specifically state its elimination. How can it be said that 'Non-Leakage' does not perish? Some say that the essence of wisdom does not completely perish; the imperishable essence is the true mind (citta), not the seventh consciousness (manas, the mind that clings to 'I'). Question: If the seventh consciousness perishes, who will attain Bodhi (enlightenment)? Who will realize Nirvana (liberation)? Answer: Although the appearances of the mind (citta-lakshana) are completely extinguished, the nature of the mind (citta-svabhava) remains. The existence of the nature of the mind is the true consciousness (satya-jnana). Therefore, based on this (true consciousness), it is said that enlightenment is attained. The six consciousnesses (eye, ear, nose, tongue, body, and mind) are certain to perish. Some, upon hearing that the deluded mind (vikalpa-citta) ultimately perishes, then say that definite extinction implies no meaning of 'perfuming' (vasana, influence). Why is this so? In the true consciousness, there are complete and sufficient pure dharmas (teachings) as numerous as the sands of the Ganges, lacking nothing further. Why use delusion to perfume it? To counteract this attachment, it is said that delusion has perfuming. As the 'Awakening of Faith' (Mahayana-sraddhotpada-sastra) says, delusion perfumes Suchness (tathata, the true nature of reality). Why say it does not perfume? If it is said that the pure dharmas in Suchness are complete and do not require perfuming, then the nature of the Dharma Buddha (Dharma-kaya Buddha, the Buddha embodying the Dharma) is inherently present, and the Dharma body can be said to be complete. The nature of the Reward Buddha (Sambhoga-kaya Buddha, the Buddha who enjoys the fruits of practice) originally only has the meaning of being able to arise, but does not yet have a Dharma body, like a child without a tree. How can it be called complete? The Reward Buddha originally does not exist; it only comes into being through practice. Why does it not perfume? The power of perfuming lies in Suchness, so it is not definite extinction. Question: The natures of Suchness and delusion are distinct; how can they perfume each other? This is as analyzed above: all that is practiced arises jointly from Suchness and delusion. From the perspective of delusion, all is done by delusion; from the perspective of Suchness, all is done by Suchness. Although Suchness can act, its action necessarily follows delusion; although delusion can act, its action necessarily relies on Suchness. Because of the joint action of Suchness and delusion, it is called Suchness perfuming delusion; because of the joint action of delusion and Suchness, it is called delusion perfuming Suchness. Within the deluded consciousness, the counteraction is thus (these two doors are finished). Next, we will use true consciousness to counteract wrong attachments. According to the 'Awakening of Faith', there are two types of wrong attachments: first, ordinary people are attached to the ego-attachment (atma-graha, the belief in a real 'I'); second, those of the Two Vehicles (Sravakas and Pratyekabuddhas) are attached to the Dharma-attachment (dharma-graha, the belief in the reality of the Dharma). Question: Ordinary people are also attached to all dharmas (phenomena), why specifically say that people are attached to ego-attachment? Answer: In a detailed analysis, ordinary people are also attached to all dharmas, but now, in relation to those of the Two Vehicles, ordinary people are attached to 'I' and 'what belongs to I' (atmiya, things related to 'I'), collectively called person-attachment.
。諸法皆是我所攝故。就凡執中。隨義具論。略有二種。一者執有。二者執無。執有之中。別有四種。一執實同神。有人聞說藏識是我。謂同外道所取神我。對治此執說。如來藏非我。非眾生非命非人。二執真中具足真染。如馬鳴言。有人聞說生死二法是如來藏。便謂真中具有生死。對治此執說。如來藏自性清凈。從本已來。唯有清凈洹沙佛法。無有染污。若言真中實有生死。而使證會永離生死。無有是處。若言有修緣起作用隨世法門。非無此義。三執有凈相。如馬鳴言。有人聞說如來藏中備有一切諸功德法不增不減。即謂真中有色心等。自相差別。對治此執說。如來藏雖具諸法。依真如說無彼此相。無自他相。乃至亦無離自他相。翻對染故。說彼真中具一切法。又彼真中恒沙等法。同體緣集。無有差別。不得別取差別之相。四執始終。如馬鳴說。有人聞說依如來藏始起生死。又復聞說如來之藏起生死故。雖得涅槃還起生死。起生死故涅槃有終。對治此執說。如來藏無始無終。以無始故。依起生死生死無始。是以論言。若有宣說三界之外更有眾生初始起者。是外道說。非正佛法。以無終故。依成涅槃。涅槃無終。有執如是。言執無者。有人宣說。諸法空義以為真識。對治此執。說真不空。於此識中。具過恒沙一切佛法
【現代漢語翻譯】 現代漢語譯本 諸法都是我所統攝的，所以在凡夫的執著中，根據不同的意義，可以概括為兩種：一是執著于『有』，二是執著于『無』。 在執著于『有』的觀點中，又可以分為四種： 第一種是執著于『實同神我』（Ātman，常恒不變的自我）。有些人聽到說『藏識』（Ālaya-vijñāna，儲存一切種子識）就是『我』，就認為和外道所說的『神我』一樣。爲了對治這種執著，所以說『如來藏』（Tathāgatagarbha，佛性）不是『我』，不是眾生，不是命，也不是人。 第二種是執著于『真中具足真染』。就像馬鳴菩薩所說，有些人聽到說生死二法就是『如來藏』，就認為在真如（Tathātā，事物的真實如是之性）中同時具有真和染。爲了對治這種執著，所以說『如來藏』自性清凈，從一開始就只有清凈的恒河沙數般的佛法，沒有任何染污。如果說真如中確實有生死，卻又能通過證悟而永遠脫離生死，這是不可能的。如果說有隨順世間法門的修緣起作用，這並非沒有道理。 第三種是執著于『有凈相』。就像馬鳴菩薩所說，有些人聽到說『如來藏』中具備一切功德法，不增不減，就認為在真如中有色、心等自相差別。爲了對治這種執著，所以說『如來藏』雖然具備諸法，但依據真如的體性來說，沒有彼此的相狀，沒有自他的相狀，乃至也沒有離開自他的相狀。這是爲了反駁染污的緣故，才說真如中具備一切法。而且，真如中的恒河沙數般的法，同體緣起，沒有差別，不能分別執取差別的相狀。 第四種是執著于『始終』。就像馬鳴菩薩所說，有些人聽到說依靠『如來藏』開始產生生死，又聽到說『如來藏』產生生死，所以即使證得涅槃（Nirvāṇa，寂滅），還會再次產生生死。因為產生生死，所以涅槃有終結。爲了對治這種執著，所以說『如來藏』無始無終。因為沒有開始，所以依靠它而產生的生死也沒有開始。因此論中說，如果有人宣揚在三界之外還有眾生最初開始產生，這是外道的說法，不是真正的佛法。因為沒有終結，所以依靠它而成就的涅槃也沒有終結。 以上是執著于『有』的觀點。 至於執著于『無』的觀點，有些人宣揚諸法皆空的道理，並以此作為真正的實相。爲了對治這種執著，所以說真如不是空無，在這個識（Vijnana，意識）中，具備超過恒河沙數的一切佛法。
【English Translation】 English version Since all dharmas are encompassed by me, within the attachments of ordinary beings, based on different meanings, there are broadly two types: one is attachment to 'existence,' and the other is attachment to 'non-existence'. Among those who are attached to 'existence,' there are four distinct types: The first is attachment to 'real identity with Ātman' (Ātman, the eternal and unchanging self). Some people, upon hearing that the 'Store Consciousness' (Ālaya-vijñāna, the consciousness that stores all seeds) is 'self,' think it is the same as the 'Ātman' taken by external paths. To counter this attachment, it is said that the 'Tathāgatagarbha' (Tathāgatagarbha, the womb of the Buddha, Buddha-nature) is not 'self,' not a sentient being, not life, and not a person. The second is attachment to 'true defilement being fully present in the True.' As Aśvaghoṣa (馬鳴) says, some people, upon hearing that the two dharmas of birth and death are the 'Tathāgatagarbha,' think that both the true and the defiled are present in Suchness (Tathātā, the thusness or suchness of things). To counter this attachment, it is said that the 'Tathāgatagarbha' is pure in nature, and from the beginning, there are only pure Buddha-dharmas like the sands of the Ganges, without any defilement. If it is said that birth and death are truly present in Suchness, yet one can permanently escape birth and death through realization, this is impossible. If it is said that there are functions of conditioned arising that accord with worldly dharmas, this is not without reason. The third is attachment to 'having pure characteristics.' As Aśvaghoṣa says, some people, upon hearing that the 'Tathāgatagarbha' is fully endowed with all meritorious dharmas, neither increasing nor decreasing, think that there are differences in characteristics such as form and mind in Suchness. To counter this attachment, it is said that although the 'Tathāgatagarbha' is endowed with all dharmas, according to the nature of Suchness, there are no characteristics of this and that, no characteristics of self and other, and even no characteristics of being apart from self and other. It is because of refuting defilement that it is said that Suchness is endowed with all dharmas. Moreover, the dharmas like the sands of the Ganges in Suchness arise from the same essence, without any difference, and one should not separately grasp the characteristics of difference. The fourth is attachment to 'beginning and end.' As Aśvaghoṣa says, some people, upon hearing that birth and death begin based on the 'Tathāgatagarbha,' and also hearing that the 'Tathāgatagarbha' gives rise to birth and death, think that even if one attains Nirvāṇa (Nirvāṇa, cessation), one will still give rise to birth and death again. Because birth and death arise, Nirvāṇa has an end. To counter this attachment, it is said that the 'Tathāgatagarbha' has no beginning and no end. Because there is no beginning, the birth and death that arise based on it also have no beginning. Therefore, the treatise says that if someone proclaims that there are sentient beings outside the Three Realms who initially begin to arise, this is an external path teaching, not the true Buddha-dharma. Because there is no end, the Nirvāṇa that is achieved based on it also has no end. The above are the views attached to 'existence'. As for the view attached to 'non-existence,' some people proclaim the doctrine that all dharmas are empty, and take this as the true reality. To counter this attachment, it is said that Suchness is not empty, and in this consciousness (Vijnana, consciousness), all Buddha-dharmas exceeding the sands of the Ganges are present.
。云何名空。故勝鬘中說。為不空如來藏矣。涅槃亦云。有如來藏。雖不可見。破煩惱已。定必得之。彼文復言。若有人說無我空寂為如來藏。當知。是人久在生死。長受諸苦。不得解脫。而楞伽中。言依無我說如來藏者。於此藏中。無妄所計。故名為空。非無真法。故唯識論言。為破外道著我我所故。說色等一切法空。非離言說如實境空。如實境者。諸佛如來所行之處。唯有藏識。更無餘識。對治凡夫邪執如是。次明對治二乘妄執。于中有二。一者執有。二乘之人。未得法空。見有生死涅槃之相。以此見故。深畏生死。趣求涅槃。迷覆真如。對治此執。說如實空離一切相。生死本寂涅槃亦如。二執定無。二乘之人。分見生空。利根之者。小見法空。便取此空。以為究竟。覆障真實。對治此執。說實不空具過恒沙一切佛法。八識如是。
大乘義章卷第三(之下) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第四
遠法師撰
義法聚中此卷五門(十七因義 十一空義 十二因緣義 十八空義 二十二根義)。
十因義七門分別(列名解相一 十因生法二 對二因分別三 對六因分別四 對緣分別五 對果分別六 對人辨異七)
第一門中先列十名。后辨其
【現代漢語翻譯】 現代漢語譯本：什麼是空？因此《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說，是爲了『不空如來藏』（tathāgatagarbha）啊。《涅槃經》（Nirvana Sutra）也說，有如來藏，雖然不可見，但破除煩惱后，必定可以得到它。該經文中又說，如果有人說『無我』（anatta）空寂是如來藏，應當知道，這個人長久地處在生死輪迴中，長久地遭受各種痛苦，不能得到解脫。而《楞伽經》（Laṅkāvatāra Sūtra）中說，依據『無我』來說如來藏，是因為在這個藏中，沒有虛妄的計度，所以名叫『空』，並非沒有真實的法。所以《唯識論》（Vijñāptimātratā-siddhi）說，爲了破除外道執著于『我』（ātman）和『我所』（ātmanīya），所以說色等一切法是空的，並非離開言說的如實境界是空的。如實境界，是諸佛如來所行之處，唯有藏識（ālayavijñāna），更沒有其餘的識。這是爲了對治凡夫的邪執。接下來闡明對治二乘（Śrāvaka and Pratyekabuddha）的妄執。其中有兩種情況：一是執著于『有』。二乘之人，未得法空，見到有生死涅槃之相。因為這種見解，深深地畏懼生死，追求涅槃，迷惑了真如（tathatā）。爲了對治這種執著，所以說如實空遠離一切相，生死的本質是寂滅的，涅槃也是如此。二是執著于『定無』。二乘之人，部分地見到生空（pudgala-śūnyatā），利根之人，稍微見到法空（dharma-śūnyatā），便取這種空，以為是究竟的。這遮蔽了真實。爲了對治這種執著，所以說真實不空，具足超過恒河沙數的一切佛法。八識（aṣṭa vijñāna）也是如此。
《大乘義章》卷第三（下） 《大正藏》第44冊 No. 1851 《大乘義章》
《大乘義章》卷第四
遠法師 撰
義法聚中，此卷有五門：（十七因義、十一空義、十二因緣義、十八空義、二十二根義）。
十因義，分為七門來分別：（列出名稱解釋相狀一、十因產生法二、對二因進行分別三、對六因進行分別四、對緣進行分別五、對果進行分別六、對人辨別差異七）。
第一門中，先列出十個名稱，然後辨別它們的相狀。
【English Translation】 English version: What is meant by 'emptiness' (śūnyatā)? Therefore, in the Śrīmālādevī Siṃhanāda Sūtra, it is said to be for the 'non-empty Tathāgatagarbha' (tathāgatagarbha). The Nirvana Sutra also says that there is a Tathāgatagarbha, although it is invisible, it can definitely be attained after destroying afflictions (kleśa). That text also says, 'If someone says that 'no-self' (anatta) and emptiness are the Tathāgatagarbha, know that this person has long been in the cycle of birth and death (saṃsāra), enduring various sufferings for a long time, and cannot attain liberation (moksha).' However, the Laṅkāvatāra Sūtra says that relying on 'no-self' to speak of the Tathāgatagarbha is because in this garbha, there is no false calculation, so it is called 'empty', not that there is no true Dharma. Therefore, the Vijñāptimātratā-siddhi says that in order to break the heretics' attachment to 'self' (ātman) and 'what belongs to self' (ātmanīya), it is said that all dharmas such as form (rūpa) are empty, not that the truly real realm apart from speech is empty. The truly real realm is the place where all Buddhas and Tathagatas go, there is only the Ālayavijñāna (ālayavijñāna), and there are no other consciousnesses. This is to counteract the wrong views of ordinary people. Next, it explains how to counteract the false attachments of the Two Vehicles (Śrāvaka and Pratyekabuddha). There are two situations: first, attachment to 'existence'. People of the Two Vehicles have not attained emptiness of dharmas (dharma-śūnyatā), and see the characteristics of birth and death (saṃsāra) and Nirvana. Because of this view, they deeply fear birth and death, and seek Nirvana, obscuring the Suchness (tathatā). To counteract this attachment, it is said that truly real emptiness is apart from all characteristics, the essence of birth and death is quiescence, and so is Nirvana. Second, attachment to 'definite non-existence'. People of the Two Vehicles partially see the emptiness of self (pudgala-śūnyatā), and those with sharp faculties slightly see the emptiness of dharmas (dharma-śūnyatā), and then take this emptiness as ultimate. This obscures reality. To counteract this attachment, it is said that true emptiness is not empty, and possesses all Buddha-dharmas exceeding the sands of the Ganges River. The eight consciousnesses (aṣṭa vijñāna) are also like this.
The Great Treatise on Meaning, Volume Three (Part 2) Taisho Tripitaka, Volume 44, No. 1851, The Great Treatise on Meaning
The Great Treatise on Meaning, Volume Four
Composed by Dharma Master Yuan
In the Collection of Meaning and Dharma, this volume has five sections: (The Meaning of Seventeen Causes, The Meaning of Eleven Emptinesses, The Meaning of Twelve Conditioned Arisings, The Meaning of Eighteen Emptinesses, The Meaning of Twenty-two Roots).
The Meaning of Ten Causes is divided into seven sections for analysis: (Listing the Names and Explaining the Characteristics 1, The Ten Causes Producing Dharmas 2, Distinguishing the Two Causes 3, Distinguishing the Six Causes 4, Distinguishing the Conditions 5, Distinguishing the Results 6, Distinguishing the Differences Among People 7).
In the first section, the ten names are listed first, and then their characteristics are distinguished.
相。十因義。出地持論。能生曰因。因義不同。一門說十。十名是何。一隨說因。二以有因。三種殖因。四者生因。五者攝因。六者長因。七自種因。八共事因。九相違因。十不相違因。名字如是。隨說因者。是名不足。若具應言隨名隨想隨說因也。其義云何。廢名息想。去其言說。以求諸法。諸法體同。猶如幻化。因緣虛集。非有非無。無一定相可以自別。賴名藉想。假于言說。設施彼法。法隨名等方有種種事相差別。事相所隨名相言說。是則法因。名隨說因。故論說言。彼一切法名名已。想想已。說此諸法名想言說。名隨說因。此因最寬。諸法差別。皆由名故。以有因者。諸法相望。迭相由藉。以有此故。得有彼法。名以有因。于中有二。一相順以有。如論中說。以有手故。有所作等。二相違以有。如論中說。以有飢渴。求飲食等。此因寬長。所生之果。亦寬亦長。遍一切處。無不有故。種植因者。如彼世間種植之事。人功水土種子和合。名為種植。以此種植與彼芽莖乃至果實以為因故。名種植因。此因亦寬。時分最促。所生極長。以此因中具攝種子人功水土故。名為寬。但取一運和合之時。說為種植。故攝為促。所生之果。始從芽莖乃至成就。故名為長。言生因者。直取種子。親能生芽。故名生因。是因狹促。
【現代漢語翻譯】 現代漢語譯本 相。十因義。出自《地持論》。能生者稱為因。因的意義不同，一門學說闡述了十種因。這十種因的名稱是什麼？一是隨說因，二是以有因，三種殖因，四是生因，五是攝因，六是長因，七是自種因，八是共事因，九是相違因，十是不相違因。名稱就是這些。 隨說因，這個名稱不夠完整，如果完整地說，應該是隨名、隨想、隨說因。它的意義是什麼呢？就是去除名稱，停止思慮，捨棄言說，以此來探求諸法。諸法的本體是相同的，就像幻化一樣，因緣虛假地聚集在一起，非有非無，沒有一定的相狀可以用來區分。依賴於名稱，憑藉于思慮，藉助於言說，來施設這些法。法隨著名稱等才會有種種事相的差別。事相所隨順的是名稱、相狀、言說，這就是法的因，稱為隨說因。所以論中說，『對於一切法，命名之後，思慮之後，說這些法的名稱、思慮、言說，就是隨說因。』這種因最為寬泛，諸法的差別，都是由於名稱的緣故。 以有因，是說諸法相互觀望，互相依賴。因為有這個，才能有那個法，稱為以有因。其中有兩種情況：一是相順的以有，如論中所說，『因為有手，所以能有所作為等。』二是相違的以有，如論中所說，『因為有飢渴，所以尋求飲食等。』這種因寬泛而長遠，所產生的果也寬泛而長遠，遍及一切處，沒有不存在的。 種植因，就像世間的種植活動一樣，人的勞作、水土、種子相互配合，稱為種植。用這種種植作為芽、莖乃至果實的因，稱為種植因。這種因也寬泛，時間短暫，所生長的卻很長遠。因為這種因中包含了種子、人的勞作、水土，所以說是寬泛的。但只取一瞬間配合的時間，說是短暫的。所產生的果，從最初的芽、莖直到最終的成就，所以說是長遠的。 生因，直接取種子，種子能夠直接產生芽，所以稱為生因。這種因狹窄而短暫。
【English Translation】 English version The aspect. The meaning of the Ten Causes. From the Di Chi Lun (Bodhisattvabhumi Sutra). That which can produce is called a cause. The meaning of causes differs. One teaching explains ten causes. What are the names of these ten? First, the Cause of Following Explanation; second, the Cause of Having; third, the Cause of Planting; fourth, the Cause of Production; fifth, the Cause of Gathering; sixth, the Cause of Growth; seventh, the Cause of Self-Seed; eighth, the Cause of Common Action; ninth, the Cause of Opposition; tenth, the Cause of Non-Opposition. These are the names. The Cause of Following Explanation is an incomplete name. If complete, it should be called the Cause of Following Name, Following Thought, Following Explanation. What is its meaning? It means to abandon names, cease thoughts, and relinquish speech in order to seek all dharmas. The essence of all dharmas is the same, like an illusion, falsely gathered by conditions. Neither existent nor non-existent, without a fixed characteristic to distinguish itself. Relying on names, depending on thoughts, borrowing from speech, to establish these dharmas. Only with names and so on do dharmas have various differences in phenomena. The phenomena that follow are names, characteristics, and speech. This is the cause of dharmas, called the Cause of Following Explanation. Therefore, the treatise says, 'For all dharmas, after naming, after thinking, speaking of these dharmas' names, thoughts, and speech is the Cause of Following Explanation.' This cause is the broadest. The differences in all dharmas are all due to names. The Cause of Having means that dharmas look to each other and rely on each other. Because there is this, there can be that dharma, called the Cause of Having. There are two types: first, the Cause of Having in accordance, as the treatise says, 'Because there are hands, there can be actions, etc.' Second, the Cause of Having in opposition, as the treatise says, 'Because there is hunger and thirst, there is seeking food and drink, etc.' This cause is broad and long-lasting, and the resulting effect is also broad and long-lasting, pervading all places, without exception. The Cause of Planting is like the worldly activity of planting, where human effort, soil, and seeds combine, called planting. Using this planting as the cause for sprouts, stems, and even fruits, it is called the Cause of Planting. This cause is also broad, the time is short, but what grows is very long. Because this cause includes seeds, human effort, and soil, it is said to be broad. But only taking the moment of combination, it is said to be short. The resulting effect, from the initial sprouts and stems to the final achievement, is said to be long. The Cause of Production directly takes the seed, which can directly produce sprouts, so it is called the Cause of Production. This cause is narrow and short.
所生亦促。以此生因局在種子。不通水土。故名為狹。芽生已前。說為生因。不通於后。故稱為促。所生之果。局在於芽。所以不長。斯乃且就外事為言。若據染法。至果長通后。當辨之。言攝因者。水土潤澤。攝生於芽故名攝因。是因狹促。所生亦促。偏取水土。不收種子。故名為狹。局在芽前。不通於后。故名為促。所生之果。局在於芽。故說為短。言長因者。芽莖已后。次第增長。是名長因。是因狹長。所生亦長。以是因中不攝水土故。名為狹。從芽已后。乃至成熟。皆是長因。故名為長。若就內法。因增向果。亦有長義。所生之果。亦統始終。故名為長。自種因者。還就種子。望后芽莖乃至成熟同類相起。簡別異類。故名自種。如麥生麥谷生谷芽。是因狹促。與生因同。所生是長。從芽至熟。皆是自種所生果。故共事因者。如論釋言。從以有因乃至自種。名共事因。此等和合。共成世間因種事。故名為共事。前隨說因。以何義故不名共事。以彼言說但可別法。不能生長故非共事。是因寬長。無不在故。果無別體。不可論之。相違因者。有為之法。有成有壞。相違之法。違害前事。令其滅壞障礙於生。名相違因。如彼論說。相違有六。此中唯取生相違法。為相違因。不相違者。相順之法。助成前事。名不相違。
【現代漢語翻譯】 現代漢語譯本 所生之物也會短小。這是因為生因侷限在種子之中，不能通達水土的滋養，所以稱為『狹』。在芽生出之前，才可稱為生因，不能延續到之後，所以稱為『促』。所生出的果實，也侷限在幼芽之中，所以不能長大。這只是就外在事物而言。如果就染污之法來說，要到果實生長成熟之後，才能分辨。所謂『攝因』，是指水土的潤澤，能夠攝取並滋養幼芽，所以稱為攝因。這種因是狹隘而短促的，所生出的果實也是短促的。它偏重於水土，而不包括種子，所以稱為『狹』。它侷限在幼芽之前，不能延續到之後，所以稱為『促』。所生出的果實，也侷限在幼芽之中，所以說是短小的。 所謂『長因』，是指從幼芽、莖幹之後，次第增長的過程，這稱為長因。這種因是狹隘而長遠的，所生出的果實也是長大的。因為這種因中不包含水土的滋養，所以稱為『狹』。從幼芽生出之後，直到成熟，都是長因的作用，所以稱為『長』。如果就內在之法來說，因增長並趨向于果實，也有長大的含義。所生出的果實，也統攝始終，所以稱為『長』。所謂『自種因』，還是就種子本身而言，相對於後來的幼芽、莖幹乃至成熟，是同類相續而生起，區別于其他異類，所以稱為『自種』。例如麥子生出麥子，稻穀生出稻穀。這種因是狹隘而短促的，與生因相同。所生出的果實是長大的，從幼芽到成熟，都是自種所生出的果實。所謂『共事因』，如論中所解釋的，從『以有因』乃至『自種』，都稱為共事因。這些因素和合在一起，共同成就世間的因種之事，所以稱為『共事』。前面所說的隨說因，為什麼不稱為共事呢？因為隨說因只是對其他法進行分別，不能使其生長，所以不是共事。這種因是寬廣而長遠的，無所不在，果實沒有單獨的自體，所以無法討論。 所謂『相違因』，是指有為之法，有成就也有壞滅。相違之法，會違背並損害之前的事物，使其滅亡、壞滅，障礙其生長，稱為相違因。如論中所說，相違有六種，這裡只取生相違法，作為相違因。所謂『不相違因』，是指相互順應的法，能夠幫助成就之前的事物，稱為不相違因。
【English Translation】 English version What is produced is also stunted. This is because the cause of production is limited to the seed, unable to access water and soil, hence it is called 'narrow' (狹). Before the sprout emerges, it can be called the cause of production, not extending to what follows, hence it is called 'short' (促). The fruit produced is also limited to the sprout, so it does not grow large. This is only in terms of external matters. If we consider defiled dharmas, we must differentiate after the fruit has grown and matured. The so-called 'gathering cause' (攝因) refers to the moisture of water and soil, which can gather and nourish the sprout, hence it is called the gathering cause. This cause is narrow and short, and what is produced is also short. It emphasizes water and soil, excluding the seed, hence it is called 'narrow'. It is limited to before the sprout, not extending to what follows, hence it is called 'short'. The fruit produced is also limited to the sprout, so it is said to be short. The so-called 'long cause' (長因) refers to the process of gradual growth after the sprout and stem, which is called the long cause. This cause is narrow and long-lasting, and what is produced is also large. Because this cause does not include the nourishment of water and soil, it is called 'narrow'. From the emergence of the sprout until maturity, it is all the function of the long cause, hence it is called 'long'. If we consider internal dharmas, the cause grows and tends towards the fruit, also having the meaning of growth. The fruit produced also encompasses the beginning and the end, hence it is called 'long'. The so-called 'self-seed cause' (自種因) still refers to the seed itself. Relative to the later sprout, stem, and even maturity, it is the continuous arising of the same kind, distinguishing it from other different kinds, hence it is called 'self-seed'. For example, wheat produces wheat, and rice produces rice. This cause is narrow and short, the same as the cause of production. What is produced is large, from the sprout to maturity, all produced by the self-seed. The so-called 'common cause' (共事因), as explained in the treatise, from 'because of having a cause' (以有因) to 'self-seed', are all called common causes. These factors come together and jointly accomplish the affairs of the world's causal seeds, hence they are called 'common affairs'. Why is the previously mentioned 'following-speaking cause' (隨說因) not called a common cause? Because the following-speaking cause only distinguishes other dharmas and cannot make them grow, so it is not a common cause. This cause is broad and long-lasting, omnipresent, and the fruit has no separate self-nature, so it cannot be discussed. The so-called 'opposing cause' (相違因) refers to conditioned dharmas, which have both accomplishment and destruction. Opposing dharmas will contradict and harm previous things, causing them to perish, be destroyed, and hinder their growth, hence they are called opposing causes. As the treatise says, there are six kinds of opposition, but here we only take the opposition to the characteristic of production as the opposing cause. The so-called 'non-opposing cause' (不相違因) refers to mutually compliant dharmas, which can help accomplish previous things, hence they are called non-opposing causes.
何者是乎。若別論之。牙生已后。所依水土。是不相違。通以論之。種殖已后。所依水土。皆名不違。此之十因。統通諸法。今且就彼因種之事。以顯其相。
第二明其十因生法。如論中說。十因具生染凈無記一切諸法。先明無記。就無記中。有內有外。外謂非情。內謂眾生。外中十因。釋不異前。內中有四。一是報生。二是威儀。三是工巧。四是變化。報生一門。從染因起。攝屬染法。余之三種。論中不說。今宜辨之。能變化心。經論之中。或說為善。或名無記。今此且就無記。以說因相。如何名想。言說辨宣威儀工巧變化。名隨說因。以有所須及有所為。起此三事。名以有因。方便之心。對緣初起。能生於后。名種殖因。初心方便。能生於后。名為生因。外緣生攝因。次第漸增。名為長因。當分相起。名自種因。從以有因乃至自種。名共事因。與此相違。名相違因。順起不乖。名不相違因。無記如是(此一門竟)。
染法因者。如論中說。十二因緣。隨言分異。名隨說因。以有因者。釋有三義。一者通就十二因緣。相望以釋。以有前支。后支得生。名以有因。二就因果相對分別。以有過因。現果得生。以有今因。來報得起。名以有因。三就受生強者。以說三有受生。皆由於愛。故論說言。唯愛能令諸
【現代漢語翻譯】 現代漢語譯本： 什麼是『是乎』呢？如果分別討論，牙齒長出后所依賴的水土，就是『不相違因』。如果總括地討論，種植之後所依賴的水土，都可稱為『不違因』。這十因統攝一切諸法，現在且就因種之事，來顯明它的相狀。
第二，闡明十因所生的法。如論中所說，十因能產生染、凈、無記一切諸法。先說明無記法，無記法中，有內有外。外指非情之物（沒有情識的物體），內指眾生。外境中的十因，解釋與前相同。內境中有四種：一是報生（由業報所生），二是威儀（行為舉止），三是工巧（工藝技巧），四是變化（變現）。報生一門，從染因生起，屬於染法。其餘三種，論中沒有說明，現在應當辨明。能變化的心，在經論中，有時說是善，有時說是無記。現在這裡且就無記來說明因相。如何稱想？言說辨宣威儀工巧變化，稱為『隨說因』。因為有所需要及有所作為，才產生這三件事，稱為『以有因』。方便之心，對境初起，能生於后，稱為『種殖因』。初心方便，能生於后，稱為『生因』。外緣生攝因，次第漸增，稱為『長因』。當分相起，稱為『自種因』。從『以有因』乃至『自種因』，稱為『共事因』。與此相違，稱為『相違因』。順起不違背，稱為『不相違因』。無記法就是這樣（這一門結束）。
染法因方面，如論中所說，十二因緣，隨言語的差異而有不同的名稱，稱為『隨說因』。『以有因』，解釋有三種含義。一是通就十二因緣，相互對應來解釋，因為有前一支，后一支才能產生，稱為『以有因』。二是就因果相對分別，因為有過去的因，現在的果才能產生；因為有現在的因，未來的果報才能生起，稱為『以有因』。三是就受生強烈的人來說，說三有（欲有、色有、無色有）受生，都是由於愛。所以論中說，只有愛才能使眾生受生。
【English Translation】 English version: What is 'is hu'? If discussed separately, the water and soil that teeth rely on after they grow are 'non-contradictory causes' (bu xiang wei yin). If discussed generally, the water and soil that are relied upon after planting can all be called 'non-opposing causes' (bu wei yin). These ten causes govern all dharmas. Now, let's focus on the matter of the seed of causes to reveal its characteristics.
Secondly, clarify the dharmas produced by the ten causes. As stated in the treatise, the ten causes can produce all dharmas, whether defiled, pure, or neutral. First, explain the neutral dharmas. Among the neutral dharmas, there are internal and external aspects. External refers to non-sentient things (fei qing), and internal refers to sentient beings (zhong sheng). The explanation of the ten causes in the external realm is the same as before. In the internal realm, there are four types: first, retribution-born (bao sheng) (born from karmic retribution); second, deportment (wei yi) (behavior and manners); third, craftsmanship (gong qiao) (artistic skills); and fourth, transformation (bian hua) (manifestation). The retribution-born aspect arises from defiled causes and belongs to defiled dharmas. The remaining three types are not explained in the treatise, so they should be clarified now. The mind capable of transformation is sometimes described as virtuous or neutral in the sutras and treatises. Here, we will explain the characteristics of the causes in terms of the neutral aspect. How to conceive of it? Speech, eloquence, deportment, craftsmanship, and transformation are called 'following-speech cause' (sui shuo yin). Because there is a need or purpose, these three things arise, which is called 'because-of-having cause' (yi you yin). The mind of skillful means, arising initially in relation to an object, can give rise to what follows, which is called 'planting cause' (zhong zhi yin). The initial mind of skillful means can give rise to what follows, which is called 'birth cause' (sheng yin). The external conditions that give rise to and gather causes gradually increase, which is called 'growth cause' (zhang yin). The arising of the respective aspects is called 'self-seed cause' (zi zhong yin). From 'because-of-having cause' to 'self-seed cause' is called 'common-activity cause' (gong shi yin). What contradicts this is called 'contradictory cause' (xiang wei yin). Arising smoothly without opposition is called 'non-contradictory cause' (bu xiang wei yin). The neutral dharmas are like this (this section ends).
Regarding the causes of defiled dharmas, as stated in the treatise, the twelve links of dependent origination (shi er yin yuan) have different names depending on the differences in language, which is called 'following-speech cause' (sui shuo yin). 'Because-of-having cause' (yi you yin) has three meanings. First, it is explained generally in terms of the twelve links of dependent origination, corresponding to each other. Because there is a preceding link, the following link can arise, which is called 'because-of-having cause' (yi you yin). Second, it is distinguished in terms of the relative relationship between cause and effect. Because there is a past cause, the present effect can arise; because there is a present cause, the future retribution can arise, which is called 'because-of-having cause' (yi you yin). Third, it is said of those who strongly receive birth in the three realms of existence (san you) (desire realm, form realm, formless realm), all of which are due to craving (ai). Therefore, the treatise says that only craving can cause sentient beings to be born.
有相續。以有愛故。諸有支生。名以有因。論依后釋。故論言。顧念味著。諸有支生。名為以有。味猶愛也。種殖因者。釋有兩義。一業煩惱相對分別。業為正種。煩惱緣助。是二和合。名種殖因。二就內外相對分別。結業為種。惡友邪法六塵境界。以之為緣。因緣和合。能生於后。名為種殖。論依后釋故。論說言。無明等法現法種子。生餘生死。名種殖因。言攝因者。訓釋有二。一業煩惱相對分別。業為正種。煩惱緣助。煩惱之緣。潤彼業種。攝生後果。名為攝因。二就內外相對分別。業與煩惱。合為正種。惡友邪法六塵境界。以之為緣。攝無明行。令生後果。名為攝因。論依后釋故。論說言。于現在世。不近善友。不聞正法。習不正思。無明等生。名為攝因。惡友邪法。如似水土。習近聽受。不正思惟。如似人功。由是力故。令無明行生後果報。是故名為無明等。生此生。皆由惡友邪法不正思惟。是故名彼以為攝因。言生因果者。訓釋有二。一業煩惱相對分別。業為正因。煩惱為緣。業之正因能生後果。故名生因。二者內外相對分別。煩惱與業同爲正因。惡友邪法。以之為緣。因能生果。故名生因。論依后釋言長因者。無明行等。漸漸增長。至未來世生死果報。是名長因。故論說言。無明至後有。增進相求。至余
【現代漢語翻譯】 現代漢語譯本 有相續。因為有愛（渴愛）的緣故，各種『有』的支分產生，這被稱為『以有』為因。根據論典的後續解釋，所以論中說：『顧念、執著於樂味，各種『有』的支分產生，這被稱為『以有』。』這裡的『味』就相當於『愛』。 『種殖因』的解釋有兩種：一是將業和煩惱相對比分別，業是真正的種子，煩惱是助緣。這兩者結合在一起，稱為『種殖因』。二是將內在和外在相對比分別，結生之業為種子，惡友、邪法、六塵境界作為助緣。因緣和合，能夠產生未來的果報，稱為『種殖』。根據論典的後續解釋，所以論中說：『無明等法是現世的種子，產生其餘的生死，稱為『種殖因』。 『攝因』的訓釋有兩種：一是將業和煩惱相對比分別，業是真正的種子，煩惱是助緣。煩惱作為助緣，滋潤那個業的種子，攝取產生後果，稱為『攝因』。二是將內在和外在相對比分別，業與煩惱合在一起作為真正的種子，惡友、邪法、六塵境界作為助緣，攝取無明和行，使之產生後果，稱為『攝因』。根據論典的後續解釋，所以論中說：『在現在世，不親近善友，不聽聞正法，習慣於不正思惟，無明等產生，稱為『攝因』。』惡友和邪法，就像水土；習慣親近聽受，不正思惟，就像人的作用。由於這些力量，使無明和行產生後果報應。因此稱為無明等，產生此生，都是由於惡友、邪法、不正思惟。因此稱它們為『攝因』。 『生因果』的訓釋有兩種：一是將業和煩惱相對比分別，業是真正的因，煩惱是助緣。業的真正因能夠產生後果，所以稱為『生因』。二是將內在和外在相對比分別，煩惱與業共同作為真正的因，惡友和邪法作為助緣，因能夠產生果，所以稱為『生因』。根據論典的後續解釋，『長因』是指無明、行等，漸漸增長，直至未來世的生死果報，這稱為『長因』。所以論中說：『無明直至後有，增進相求，直至其餘的生死。』
【English Translation】 English version There is continuity because of craving (Tanha). Due to the existence of craving, the various branches of 'bhava' (becoming) arise, and this is called 'bhava-hetu' (cause of becoming). According to the subsequent explanation in the treatise, it says: 'Considering and clinging to the taste of pleasure, the various branches of 'bhava' arise, and this is called 'bhava'. 'Taste' here is equivalent to 'craving'. There are two explanations for 'janaka-hetu' (productive cause): First, comparing and distinguishing karma and kleshas (defilements), karma is the real seed, and kleshas are the auxiliary condition. The combination of these two is called 'janaka-hetu'. Second, comparing and distinguishing internal and external factors, karma that leads to rebirth is the seed, and bad friends, wrong teachings, and the six sense objects are the auxiliary conditions. When causes and conditions come together, they can produce future consequences, which is called 'janaka'. According to the subsequent explanation in the treatise, it says: 'Ignorance and other dharmas are the seeds of the present life, producing other births and deaths, which is called 'janaka-hetu'. There are two interpretations of 'samgraha-hetu' (collecting cause): First, comparing and distinguishing karma and kleshas, karma is the real seed, and kleshas are the auxiliary condition. Kleshas, as auxiliary conditions, nourish that seed of karma, collecting and producing consequences, which is called 'samgraha-hetu'. Second, comparing and distinguishing internal and external factors, karma and kleshas together are the real seed, and bad friends, wrong teachings, and the six sense objects are the auxiliary conditions, collecting ignorance and action, causing them to produce consequences, which is called 'samgraha-hetu'. According to the subsequent explanation in the treatise, it says: 'In the present life, not associating with good friends, not hearing the right Dharma, being accustomed to wrong thinking, ignorance and others arise, which is called 'samgraha-hetu'.' Bad friends and wrong teachings are like water and soil; being accustomed to associating with and listening to them, and wrong thinking, are like human effort. Because of these forces, ignorance and action produce consequences and retribution. Therefore, it is called ignorance and others, producing this life, all due to bad friends, wrong teachings, and wrong thinking. Therefore, they are called 'samgraha-hetu'. There are two interpretations of 'janma-phala' (birth-fruit) cause: First, comparing and distinguishing karma and kleshas, karma is the real cause, and kleshas are the auxiliary condition. The real cause of karma can produce consequences, so it is called 'janma-hetu'. Second, comparing and distinguishing internal and external factors, kleshas and karma together are the real cause, and bad friends and wrong teachings are the auxiliary conditions, the cause can produce the fruit, so it is called 'janma-hetu'. According to the subsequent explanation in the treatise, 'dirgha-hetu' (long cause) refers to ignorance, action, etc., gradually increasing, until the future life and death consequences, this is called 'dirgha-hetu'. Therefore, the treatise says: 'Ignorance until later existence, increasing and seeking each other, until the remaining births and deaths.'
生死。名為長因。準前世間種殖之事。應從生后增向老死以為長因。但今論家。因增向果。亦名為長。何故如是。后據內心。心有漸習趣果之義。增長義顯故說為長。彼前外種非是心法。無有漸習向果之義。增長不顯。故不名長。若互相從。皆得無傷。自種因者。六道種子。當分生果名自種因。故論說言。各各種子無明等生名為自種。六道因別故云各各。彼彼因中。皆悉從於無明行等。生後果報。是故說為無明等生。共事因者。始從以有乃至自種。共成一種因緣之事。故云共事。隨說因者。但能別法。不能生長故不說共。相違因者。無漏道品。能違染法。名相違因。不相違者。猶是向前以有等事相對故來。染因如是(此二門竟)。
次辨凈因。如論中說。始從種性乃至涅槃。隨說故別名隨說因。以有生死。樂求凈法。名以有因。種殖因者。種性地中所成善法。如似種子。善友正說。如似水土。解行之初。依先種子。對緣始習。能生於后。名種殖因。近善知識。聽受正法。堪能攝起出世道品。名為攝因。地前所修。能生出世無漏道品。以為生因。言長因者。若類世間種殖之事。初地已上。運運增長。趣順菩提。名為長因。若類染法。種性已去。乃至佛果漸次增長。皆名長因。三乘種子。當分生果。名自種因。從以
【現代漢語翻譯】 現代漢語譯本 生死，名為長因（導致長期結果的原因）。類似於前世所種下的事物，應當從出生后增長，直至衰老和死亡，以此作為長因。但現在討論的『家』，因增長而導向結果，也稱為『長』。為什麼會這樣呢？這是因為根據內心來說，心具有逐漸習慣並趨向結果的意義，增長的意義明顯，所以說它是『長』。而之前的外部種子不是心法，沒有逐漸習慣並趨向結果的意義，增長不明顯，所以不稱為『長』。如果互相依從，都沒有損害。自身所種的因，指的是六道輪迴的種子，各自產生相應的果報，稱為自種因。所以論中說，『各各種子從無明等產生』，稱為自種。六道的因不同，所以說是『各各』。在各種因中，都來自於無明、行等，產生後續的果報，所以說是由無明等產生。共同作用的因，指的是從『以有』開始，直到『自種』，共同成就一種因緣之事，所以稱為共事。隨說因，只能區分法，不能生長，所以不說是共同作用。相違因，指的是無漏道品，能夠違背染污法，稱為相違因。不相違因，仍然是之前的『以有』等事相對而來。染污的因就是這樣（這兩個門類結束）。
接下來辨析清凈因。如論中所說，從種性（潛在的佛性）開始，直到涅槃（寂滅），隨其所說而有所區別，稱為隨說因。因為有生死，所以樂於尋求清凈法，稱為以有因。種殖因，指的是在種性地中所成就的善法，就像種子一樣。善友的正確教導，就像水土一樣。在理解和實踐的初期，依靠先前的種子，面對因緣開始學習，能夠產生後續的結果，稱為種殖因。親近善知識，聽聞和接受正法，能夠攝取和發起出世間的道品，稱為攝因。在初地之前所修行的，能夠產生出世間的無漏道品，作為生因。所說的長因，如果類似於世間的種植，從初地以上，不斷地增長，趨向于菩提（覺悟），稱為長因。如果類似於染污法，從種性開始，直到佛果，逐漸增長，都稱為長因。三乘（聲聞乘、緣覺乘、菩薩乘）的種子，各自產生相應的果報，稱為自種因。從『以有』
【English Translation】 English version Birth and death are called 'long cause' (hetu-dīrgha, the cause of long-term results). Similar to the things planted in previous lives, they should increase from birth until old age and death, taking this as the long cause. But now the 'school' under discussion considers that the cause increases and leads to the result, and this is also called 'long'. Why is this so? This is because, according to the inner mind, the mind has the meaning of gradually becoming accustomed to and tending towards the result. The meaning of increase is obvious, so it is called 'long'. The previous external seeds are not mental dharmas, and do not have the meaning of gradually becoming accustomed to and tending towards the result. The increase is not obvious, so it is not called 'long'. If they follow each other, there is no harm. The cause planted by oneself refers to the seeds of the six realms of reincarnation, each producing its corresponding result, called the self-planted cause (hetu-svayamkrta). Therefore, the treatise says, 'Each seed arises from ignorance (avidyā) etc.', called self-planted. The causes of the six realms are different, so it is said to be 'each'. In each cause, all arise from ignorance, action (samskāra), etc., producing subsequent karmic retribution. Therefore, it is said to arise from ignorance etc. The cause of joint action refers to the joint accomplishment of a kind of causal condition from 'having' (asti) to 'self-planted', so it is called joint action (hetu-samprayukta). The cause of mere description (hetu-prakhyāpana) can only distinguish dharmas and cannot grow them, so it is not said to be joint action. The conflicting cause (hetu-virodha) refers to the unconditioned path factors (anāsrava-mārga-aṅga), which can oppose defiled dharmas, called the conflicting cause. The non-conflicting cause (hetu-avirodha) is still the previous 'having' etc. that come in relation to each other. Such are the defiled causes (these two categories are finished).
Next, the pure causes are distinguished. As stated in the treatise, from the seed nature (gotra) to nirvāṇa (cessation), it is distinguished according to what is said, called the cause of mere description. Because there is birth and death, one is happy to seek pure dharmas, called the cause of 'having'. The planting cause refers to the good dharmas accomplished in the seed nature ground, like seeds. The correct teachings of good friends are like water and soil. In the early stages of understanding and practice, relying on the previous seeds, one begins to learn in the face of conditions, and is able to produce subsequent results, called the planting cause. Approaching good spiritual friends, hearing and receiving the correct Dharma, one is able to gather and initiate the supramundane path factors, called the gathering cause. What is cultivated before the first ground (bhūmi) is able to produce the supramundane unconditioned path factors, as the cause of arising. The so-called long cause, if similar to worldly planting, from the first ground onwards, constantly increases, tending towards bodhi (enlightenment), called the long cause. If similar to defiled dharmas, from the seed nature to the fruit of Buddhahood, gradually increasing, all are called the long cause. The seeds of the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna), each producing its corresponding result, are called the self-planted cause. From 'having'
有因乃至自種。名共事因。共成一種修道事。故染法違凈名相違因。凈緣順凈名不相違。故論說言。染法相違。是凈法因。凈法相違。是染法因。生法如是。
第三約對二因分別。言二因者。如地持說。一是生因。二方便因。親而起體名為生因。疏而助發名方便因。二因如是。今對十因辨明其相。如論中說。種子于芽。是名生因。餘名方便。然此非謂唯取十中第四生因以為生因。於十因中。但使種子能生芽。義皆屬生因。餘名方便。總相雖然。別猶難解。今宜辨之。就外無記。十因之中生因一種。唯是生因。隨說因攝因長因相違因不相違因。此之五因。唯是方便。隨說因者。以言別法不生法故。非是生因。攝據外緣故非生因。如地持說。芽莖已后。方名為長。故非生因。若就心法。不同此釋。相違因者。但能滅法。與彼滅法以為方便。不能生法。故非生因。不相違者。與攝因同。故非生因。自餘四因。義有兩兼。以有因中。通其緣正。以有種子。令芽得生。是其生因。以有水土。令芽得生。是方便因。種殖因中。亦通緣正。種子于芽。是其正因。水土于芽。是方便因。自種因中。種子于芽。以說自種。判屬生因。種子望彼莖葉等事。以為自種判屬方便。非親生故。共事因中。亦其二因。生及方便。相同以有乃至
【現代漢語翻譯】 現代漢語譯本 有因乃至自種（從自身產生的因）。名為共事因（共同起作用的因），共同成就一種修道的事務。所以染法（不純凈的法）違背凈法（純凈的法），名為相違因（相互違背的因）。凈緣（純凈的緣）順應凈法，名為不相違因（不相互違背的因）。所以論中說，染法相互違背，是凈法的因；凈法相互違背，是染法的因。生法也是這樣。
第三，從對二因（兩種因）分別的角度來說。所說的二因，如《地持經》所說，一是生因（產生結果的因），二是方便因（輔助產生的因）。直接產生本體的，名為生因；間接幫助引發的，名為方便因。二因就是這樣。現在對照十因（十種因）來辨明它們的相狀。如論中所說，種子對於芽來說，是名生因，其餘的名為方便因。然而，這並非是說只取十因中的第四生因作為生因。在十因中，只要種子能夠產生芽，其意義都屬於生因，其餘的名為方便因。總的來說雖然如此，但具體分析仍然難以理解。現在應該辨析一下。就外無記法（非善非惡的外部事物）而言，十因之中，生因只有一種，就是生因。隨說因（跟隨解說的因）、攝因（包含的因）、長因（增長的因）、相違因（相互違背的因）、不相違因（不相互違背的因），這五種因，都只是方便因。隨說因，因為用言語區分法，不能產生法，所以不是生因。攝因，依據外緣，所以不是生因。如《地持經》所說，芽莖之後，才名為長，所以不是生因。如果就心法（內心的法）而言，就不同於這種解釋。相違因，只能滅法，對於被滅的法來說，是方便，不能產生法，所以不是生因。不相違因，與攝因相同，所以不是生因。其餘的四種因，意義上有兩重含義，因為有因中，貫通緣和正。因為有種子，使芽得以產生，這是生因。因為有水土，使芽得以產生，這是方便因。種殖因（種植的因）中，也貫通緣和正。種子對於芽來說，是正因。水土對於芽來說，是方便因。自種因（自身產生的因）中，種子對於芽來說，因為說是自種，所以判屬生因。種子對於莖葉等事物來說，作為自種，判屬方便，因為不是直接產生。共事因（共同起作用的因）中，也是這兩種因，生因和方便因，相同于有因乃至
【English Translation】 English version 『Hetu-nimitta』 (cause and condition) even up to 『Svaka-bija』 (self-seed). It is called 『Samprayuktuka-hetu』 (concomitant cause), jointly accomplishing a matter of cultivating the path. Therefore, 『asubha-dharma』 (impure dharma) contradicts 『subha-dharma』 (pure dharma), named 『Virodha-hetu』 (contradictory cause). 『Subha-pratyaya』 (pure condition) accords with 『subha-dharma』, named 『Aviruddha-hetu』 (non-contradictory cause). Therefore, the treatise says, 『Asubha-dharma』 contradicts each other, is the cause of 『subha-dharma』; 『subha-dharma』 contradicts each other, is the cause of 『asubha-dharma』. The arising of dharmas is like this.
Thirdly, distinguishing from the perspective of two causes. The so-called two causes, as stated in the 『Bodhisattva-bhumi』, are: one is 『Janaka-hetu』 (productive cause), and the other is 『Upaya-hetu』 (auxiliary cause). Directly giving rise to the substance is called 『Janaka-hetu』; indirectly assisting in its manifestation is called 『Upaya-hetu』. These are the two causes. Now, let's clarify their characteristics in relation to the ten causes. As stated in the treatise, the seed in relation to the sprout is called 『Janaka-hetu』, and the rest are called 『Upaya-hetu』. However, this does not mean that only the fourth 『Janaka-hetu』 among the ten causes is taken as 『Janaka-hetu』. Among the ten causes, as long as the seed can produce the sprout, its meaning belongs to 『Janaka-hetu』, and the rest are called 『Upaya-hetu』. Although this is the general principle, specific analysis is still difficult to understand. Now, it should be clarified. In the case of external 『avyakrta』 (indeterminate) phenomena, among the ten causes, there is only one 『Janaka-hetu』, which is 『Janaka-hetu』. 『Anusaya-hetu』 (following-speaking cause), 『Samgraha-hetu』 (collecting cause), 『Vrddhi-hetu』 (increasing cause), 『Virodha-hetu』 (contradictory cause), and 『Aviruddha-hetu』 (non-contradictory cause), these five causes are all 『Upaya-hetu』. 『Anusaya-hetu』, because it distinguishes dharmas with words and cannot produce dharmas, is not 『Janaka-hetu』. 『Samgraha-hetu』 relies on external conditions, so it is not 『Janaka-hetu』. As stated in the 『Bodhisattva-bhumi』, it is only after the sprout and stem that it is called 『Vrddhi』 (increase), so it is not 『Janaka-hetu』. If it is in relation to 『citta-dharma』 (mind-dharma), it is different from this explanation. 『Virodha-hetu』 can only extinguish dharmas, and for the dharmas that are extinguished, it is an 『Upaya』 (means), it cannot produce dharmas, so it is not 『Janaka-hetu』. 『Aviruddha-hetu』 is the same as 『Samgraha-hetu』, so it is not 『Janaka-hetu』. The remaining four causes have two meanings, because in 『Hetu-nimitta』, it connects both 『pratyaya』 (condition) and 『hetu』 (cause). Because there is a seed, the sprout can be produced, this is 『Janaka-hetu』. Because there is water and soil, the sprout can be produced, this is 『Upaya-hetu』. In 『Ropana-hetu』 (planting cause), it also connects both 『pratyaya』 and 『hetu』. The seed in relation to the sprout is the 『hetu』. Water and soil in relation to the sprout are 『Upaya-hetu』. In 『Svaka-bija』 (self-seed), the seed in relation to the sprout, because it is said to be 『Svaka-bija』, it is classified as 『Janaka-hetu』. The seed in relation to the stem, leaves, and other things, as 『Svaka-bija』, is classified as 『Upaya』, because it is not directly produced. In 『Samprayuktuka-hetu』 (concomitant cause), there are also these two causes, 『Janaka-hetu』 and 『Upaya-hetu』, the same as 『Hetu-nimitta』 even up to
自種。總攝彼等。為共事因(此一門竟)。
今次就彼內無記因。攝以為二。生因一種。唯是生因。自分生故。隨說因攝因相違因不相違因。此之四種。是方便因。以有因中。具有二因。以有最初起無記心。能生於后。判屬生因。以有外境。能生於心。是方便因。種殖之中。亦具二因。相同以有。長因之中。具攝二因。最初種子次第增長。生初威儀工巧變化。是其生因。餘名方便。自種因中。亦具二因。以方便心。望初威儀工巧變化。以說自種。如是自種。即是生因。望后威儀工巧變化。以說自種。是方便因。非親生故。共事因中。亦具二因。同前以有乃至自種。總攝彼等。為共事故(此二門竟)。
次攝染因。以之為二。十因之中。生因自種。此之二因。唯是生因。問曰。向前無記法中自種因者。亦是生因。亦方便因。今此何故唯既生因。釋言。有以。無記法中。種子望芽。亦是自種。望余莖等。唯是自種。而非生因。故兼兩義。今此染中結業。望生乃至老死。皆是自種悉是生因。是故自種唯是生因。何故如是。染法力強。一因堪能親生多果。故望生死俱是生因。無記力弱。一種不能親生多果。故望唯莖等。不名生因。若使染中通望老死為生因者。何故論言種子于芽是名生因。彼乃且就無記言耳。隨說
【現代漢語翻譯】 現代漢語譯本：自種因。總括以上所說的那些。作為共事因（這一門就結束了）。
現在就將那些內在的無記因，歸納為兩種。生因一種，僅僅是生因。因為它能從自身產生。隨說因、攝因、相違因、不相違因，這四種是方便因。因為在有因中，具有兩種因。因為有最初生起的無記心，能夠產生後來的（心），所以判歸為生因。因為有外境，能夠產生心，所以是方便因。在種植之中，也具有兩種因。相同的是因為有（生因和方便因）。長因之中，也包含兩種因。最初的種子次第增長，產生最初的威儀、工巧、變化，這是生因。其餘的稱為方便因。自種因中，也具有兩種因。以方便心，來看最初的威儀、工巧、變化，就說是自種因。像這樣，自種因就是生因。來看後來的威儀、工巧、變化，就說是自種因，是方便因，因為它不是親生的。共事因中，也具有兩種因。和前面相同，因為有（生因和方便因），乃至自種因。總括以上所說的那些，作為共事因（這兩門就結束了）。
接下來歸納染因，將它分為兩種。在十因之中，生因和自種因，這兩種因僅僅是生因。問：向前面的無記法中的自種因，既是生因，也是方便因，現在這裡為什麼僅僅是生因？回答說：有原因。在無記法中，種子對於芽來說，是自種因，對於其餘的莖等來說，僅僅是自種因，而不是生因，所以兼具兩種含義。現在這裡，染法中的結業（Karma），對於生乃至老死來說，都是自種因，而且都是生因。所以自種因僅僅是生因。為什麼會這樣？因為染法的力量強大，一種因能夠親身產生多種果。所以對於生死來說，都是生因。無記法的力量弱小，一種因不能親身產生多種果。所以對於僅僅是莖等來說，不稱為生因。如果說染法中普遍地將老死看作是生因，那麼為什麼經論中說種子對於芽來說是生因呢？那只是就無記法來說的。隨說因……
【English Translation】 English version: Self-cause (Svajāti-hetu). Comprehensively gathers all of those. As a co-operative cause (this section ends).
Now, regarding those internal indeterminate causes, they are categorized into two types. The cause of origination (Janaka-hetu) is solely the cause of origination, because it originates from itself. The following four – the cause of accordance (Anuloma-hetu), the cause of association (Upastambha-hetu), the contradictory cause (Virodha-hetu), and the non-contradictory cause (Aviruddha-hetu) – are expedient causes (Upāya-hetu), because within the cause of existence (Hetu), there exist two causes. Because there is an initial arising of an indeterminate mind, which can generate subsequent (minds), it is classified as the cause of origination. Because there is an external object, which can generate the mind, it is an expedient cause. In planting, there also exist two causes. They are similar in that they possess (both the cause of origination and the expedient cause). Within the cause of growth (Vriddhi-hetu), two causes are included. The initial seed gradually grows, producing the initial deportment (Irāpatha), skill (Śilpa), and transformation (Nirmāṇa); this is the cause of origination. The rest are called expedient causes. Within the self-cause, there also exist two causes. Considering the initial deportment, skill, and transformation from the perspective of the expedient mind, it is said to be the self-cause. In this way, the self-cause is the cause of origination. Considering the subsequent deportment, skill, and transformation, it is said to be the self-cause, which is an expedient cause, because it is not directly produced. Within the co-operative cause, there also exist two causes. Similar to the previous, because there is (the cause of origination and the expedient cause), up to the self-cause. Comprehensively gathers all of those, as a co-operative cause (these two sections end).
Next, gathering the defiled cause (Saṃkleśa-hetu), it is divided into two types. Among the ten causes, the cause of origination and the self-cause, these two causes are solely the cause of origination. Question: Regarding the self-cause in the preceding indeterminate dharmas, it is both the cause of origination and the expedient cause. Why is it now solely the cause of origination? Answer: There is a reason. In indeterminate dharmas, the seed in relation to the sprout is the self-cause, but in relation to the remaining stem, etc., it is only the self-cause and not the cause of origination, thus encompassing both meanings. Now, here, the accumulated karma (Karma) in defilement, in relation to birth up to old age and death, is all the self-cause and all the cause of origination. Therefore, the self-cause is solely the cause of origination. Why is it like this? Because the power of defiled dharmas is strong, one cause is capable of directly producing multiple effects. Therefore, in relation to birth and death, it is all the cause of origination. The power of indeterminate dharmas is weak; one cause cannot directly produce multiple effects. Therefore, in relation to merely the stem, etc., it is not called the cause of origination. If, in defilement, old age and death are universally regarded as the cause of origination, then why does the treatise say that the seed in relation to the sprout is called the cause of origination? That is only in reference to indeterminate dharmas. The cause of accordance...
攝因違不違因。此之四種。唯是方便。義同前釋。余之四因。義有兩兼。於四因中。正因生果。齊是生因。緣因起報。悉是方便。如以有中。以有結業。生於後果。判屬生因。以有外緣。起於後報。判屬方便。種植因中。云何具二。種植因者。內外和合。方名種殖。就種植中。分取結業生於後果。判屬生因。外緣生果。判屬方便。長因之中。云何具二。如論中說。從無明行乃至老死。漸次增長。是名長因。就此生果增長之中。因增至果。判屬生因。因因自增果。果自長判屬方便。問曰。何故因增至果得非生因。因因自增果。果自長說為方便。釋言。有以。從因生果。因果位別。因滅果興生相顯現。故說生因。因還望因。果還望果。無如是義。故不名生。但名方便。若通說生。理亦無傷。共事因中。云何具二。若更分別。不異以有乃至自種。總說彼等。為共事故。染法如是(此三門竟)。
次攝凈因。以之為二。十因之中生因一種。唯是生因。隨說攝因違不違因。唯是方便。隨說攝因及不相違。成之方便。相違因者。退之方便。自餘五因。義有兩兼。以有因中。通其內外。以有最初道品種子。生后道品。判屬生因。以有外緣。能生出道。判屬方便。種殖亦爾。內外和合。名為種殖。于中分取道品種子能生於后。判
【現代漢語翻譯】 現代漢語譯本 攝因（Sheyin, 包含和吸收的因）違不違因（Wei Bu Wei Yin, 違反或不違反的因）。這四種因僅僅是方便（Upaya, 一種手段或方法），意義與前面的解釋相同。其餘的四種因，意義上有兩種兼具的情況。在四因中，正因（Zheng Yin, 直接原因）產生結果，完全屬於生因（Sheng Yin, 產生原因）。緣因（Yuan Yin, 條件原因）引發報應，全部屬於方便。例如，以『有』（存在）之中，以『有』結業（Jieye, 業力），產生後續的結果，這被判定為生因。以『有』作為外在的條件，引發後續的報應，這被判定為方便。在種植因（Zhongzhi Yin, 種植原因）中，如何具備兩種含義呢？種植因，是內在和外在條件相互結合，才能稱之為種植。在種植的過程中，區分結業產生後續的結果，這被判定為生因。外在條件產生結果，這被判定為方便。在長因（Zhang Yin, 增長原因）之中，如何具備兩種含義呢？如論中所說，從無明（Wuming, 無知）行（Xing, 行為）乃至老死（Laosi, 衰老和死亡），逐漸增長，這被稱為長因。就在這產生結果增長的過程中，因增長到果，這被判定為生因。因自身增長果，果自身增長，這被判定為方便。有人問：為什麼因增長到果就不能說是生因，而因自身增長果，果自身增長就被說成是方便呢？解釋說：這是有原因的。從因產生果，因和果的位次是不同的，因滅果興，生相顯現，所以說是生因。因還望因，果還望果，沒有這樣的意義，所以不稱為生因，只能稱為方便。如果通俗地說生，道理上也沒有妨礙。在共事因（Gongshi Yin, 共同作用原因）中，如何具備兩種含義呢？如果更進一步地分別，與以『有』乃至自身種植沒有區別。總的來說，將它們視為共同作用的原因。染法（Ranfa, 污染法）就是這樣（這三個門到此結束）。 接下來討論凈因（Jing Yin, 清凈因）。將它分為兩種。在十因之中，生因這一種，僅僅是生因。隨順所說的攝因違不違因，僅僅是方便。隨順所說的攝因以及不相違，是成就的方便。相違的因，是退步的方便。其餘的五種因，意義上有兩種兼具的情況。以『有』因中，貫通其內在和外在。以『有』最初的道品（Daopin, 修道品格）種子，產生後續的道品，這被判定為生因。以『有』外在的條件，能夠產生出道，這被判定為方便。種植也是這樣。內在和外在條件相互結合，稱為種植。在其中區分道品的種子能夠產生後續的道品，這被判定為
【English Translation】 English version Does Sheyin (Inclusive Cause) violate or not violate cause (Wei Bu Wei Yin)? These four causes are merely Upaya (expedient means), and their meaning is the same as the previous explanation. The remaining four causes have two meanings combined. Among the four causes, Zheng Yin (Direct Cause) produces the result, which entirely belongs to Sheng Yin (Generating Cause). Yuan Yin (Conditioning Cause) initiates retribution, all of which are Upaya. For example, within 'existence' (You), using 'existence' to create karma (Jieye), which generates subsequent results, is judged to be Sheng Yin. Using 'existence' as an external condition, which initiates subsequent retribution, is judged to be Upaya. Within Zhongzhi Yin (Planting Cause), how does it possess two meanings? Planting cause is the combination of internal and external conditions, which can be called planting. In the process of planting, distinguishing the karma that generates subsequent results is judged to be Sheng Yin. External conditions produce results, which are judged to be Upaya. Within Zhang Yin (Growing Cause), how does it possess two meanings? As stated in the treatise, from Wuming (Ignorance) and Xing (Action) to Laosi (Old Age and Death), gradually increasing, this is called Growing Cause. Within this process of generating results and increasing, the cause increasing to the result is judged to be Sheng Yin. The cause itself increasing the cause, and the result itself growing, is judged to be Upaya. Someone asks: Why is the cause increasing to the result not considered Sheng Yin, while the cause itself increasing the cause, and the result itself growing, is said to be Upaya? The explanation is: There is a reason for this. From cause generating result, the positions of cause and result are different, the cause ceases and the result arises, the appearance of generation is evident, so it is called Sheng Yin. Cause looking back at cause, and result looking back at result, there is no such meaning, so it is not called Sheng Yin, but only Upaya. If generally speaking of generation, there is no harm in principle. Within Gongshi Yin (Co-operative Cause), how does it possess two meanings? If further distinguished, it is no different from 'existence' to self-planting. Generally speaking, consider them as causes of co-operation. Such is the case with Ranfa (Defiled Dharmas) (these three doors end here). Next, discuss Jing Yin (Pure Cause). Divide it into two types. Among the ten causes, Sheng Yin is solely Sheng Yin. The Sheyin violating or not violating cause that is spoken of is solely Upaya. The Sheyin and non-violation that are spoken of are Upaya for accomplishment. The violating cause is Upaya for regression. The remaining five causes have two meanings combined. Within the 'existence' cause, it penetrates both internal and external. Using the initial Daopin (Qualities of the Path) seeds of 'existence' to generate subsequent Daopin, this is judged to be Sheng Yin. Using the external conditions of 'existence' to generate the path, this is judged to be Upaya. Planting is also like this. The combination of internal and external conditions is called planting. Distinguishing the Daopin seeds within it that can generate subsequent Daopin is judged to be
為生因。分取外緣能生於后。說為方便。長因之中。從道向道。漸次增長。是其生因。增長向滅。是方便因。問曰。何故染法之中。從因向果名為生因。凈法向果乃名方便。釋言。有以。染法之果所謂生死。生死有為。可生法故。長因向彼。是其生因。凈法之果。所謂涅槃。涅槃無為。非可生法。是故長因增長。向彼但名方便。問曰。向前染法之因。因因相起但名方便。何故凈中道。道增長說為生因。釋言。染粗從因向果。生相顯現。故名生因良以對彼粗顯生故。因因相起。生相不顯。不名生因。凈法是細道增向滅。一向非生。良以對彼非生法故。說道相起以為生因。自種因中以道望道宣說自種。是其生因。以道望滅。宣說自種。是方便因。共事因中。亦具二因。若更分別。不異以有乃至自種。總攝彼六為共事故二因如是。
第四門中約對六因。具相收攝六因之義。如阿毗曇大智論中亦具分別。六名是何。一所作因。謂法起時。諸法彼不障。名所作因。大智論中。名無障因。二共有因。諸法起時。共有之法。生住滅等共相助成。名共有因。三自分因。一切諸法。同類相生。名自分因。大智論中。名自種因。四者遍因。十一遍使增長一切染污之法。名之遍因。何者十一。苦下五見疑及無明。以為七。集下二見邪見
【現代漢語翻譯】 現代漢語譯本 為生因。分取外緣，能夠產生後續（果），這被稱為方便（upāya，方法，手段）。在增長因之中，從道（mārga，道路，修行之道）趨向道，逐漸增長，這是它的生因。增長趨向于滅（nirodha，止息，涅槃），這是方便因。 問：為什麼在染法（kleśa-dharma，煩惱法）之中，從因趨向果被稱為生因，而凈法（śuddha-dharma，清凈法）趨向果卻被稱為方便？ 答：這是有原因的。染法的果，就是生死（saṃsāra，輪迴）。生死是有為（saṃskṛta，有造作的，有為法的特徵是生滅變化）的，是可以產生的法，所以增長因趨向於它，是它的生因。凈法的果，就是涅槃（nirvāṇa，寂滅，解脫）。涅槃是無為（asaṃskṛta，無造作的，不生不滅），不是可以產生的法，所以增長因增長，趨向於它只能被稱為方便。 問：先前染法的因，因因相續生起，只能被稱為方便，為什麼在凈法中，道（mārga，道路，修行之道）的增長卻被稱為生因？ 答：染法粗顯，從因趨向果，生相顯現，所以被稱為生因。這是因為相對於它粗顯的生起而言，因因相續生起，生相不顯，不被稱為生因。凈法是細微的，道增長趨向于滅，一向不是生起，這是因為相對於它不是生起的法而言，說道相續生起，作為生因。在自種因中，以道望道，宣說自種，這是它的生因。以道望滅，宣說自種，這是方便因。 在共事因中，也具備兩種因。如果更進一步分別，與『以有乃至自種』沒有區別。總攝那六種（因）作為共事，所以兩種因就是這樣。 第四門中，根據對六因（hetu，原因，條件）的分析，完整地收攝六因的意義。如《阿毗曇》（Abhidharma，論藏）和《大智論》（Mahāprajñāpāramitopadeśa，大智度論）中也都有詳細的分別。六名是什麼？ 一、所作因（kāraka-hetu，作者因，能作因），是指法生起時，諸法不障礙它，稱為所作因。《大智論》中，稱為無障因。 二、共有因（sahabhū-hetu，俱有因，同時存在的因），是指諸法生起時，共同存在的法，生、住、滅等共同幫助成就，稱為共有因。 三、自分因（svabhāga-hetu，自類因，同類因），是指一切諸法，同類相生，稱為自分因。《大智論》中，稱為自種因。 四、遍因（sarvatraga-hetu，一切遍行因，普行因），是指十一遍使（ekādaśa sarvatragānuśayāḥ，十一遍使，即在三界中普遍存在的煩惱）增長一切染污的法，稱為遍因。哪十一種？苦界下的五見（pañca dṛṣṭayaḥ，五種邪見）、疑（vicikitsā，懷疑）以及無明（avidyā，無知），作為七種。集界下的二見（兩種邪見）邪見（mithyādṛṣṭi，錯誤的見解）
【English Translation】 English version It is the cause of arising. Taking external conditions to produce subsequent (results) is called upāya (means, expedient). Among the causes of growth, the gradual increase from the path (mārga, the path, the way of practice) towards the path is its cause of arising. The growth towards cessation (nirodha, cessation, nirvāṇa) is the cause of upāya. Question: Why is it that in defiled dharmas (kleśa-dharma, afflicted dharmas), the progression from cause to effect is called the cause of arising, while in pure dharmas (śuddha-dharma, pure dharmas), the progression towards the effect is called upāya? Answer: There is a reason for this. The result of defiled dharmas is saṃsāra (birth and death, the cycle of rebirth). Saṃsāra is saṃskṛta (conditioned, characterized by arising and ceasing), a dharma that can arise. Therefore, the cause of growth towards it is its cause of arising. The result of pure dharmas is nirvāṇa (extinction, liberation). Nirvāṇa is asaṃskṛta (unconditioned, unarisen and unceasing), not a dharma that can arise. Therefore, the growth of the cause of growth towards it can only be called upāya. Question: Previously, the causes of defiled dharmas, the arising of cause after cause, can only be called upāya. Why is it that in pure dharmas, the growth of the path (mārga, the path, the way of practice) is called the cause of arising? Answer: Defiled dharmas are coarse. From cause to effect, the characteristic of arising is manifest, so it is called the cause of arising. This is because, relative to its coarse arising, the arising of cause after cause does not manifest the characteristic of arising, so it is not called the cause of arising. Pure dharmas are subtle. The growth of the path towards cessation is always non-arising. This is because, relative to its non-arising nature, the arising of the path is considered the cause of arising. In the self-cause, viewing the path from the path, the self-cause is declared as its cause of arising. Viewing cessation from the path, the self-cause is declared as the cause of upāya. In the co-operative cause, both causes are also present. If further distinguished, it is no different from 'with existence to self-cause'. Comprehensively including those six (causes) as co-operative, thus the two causes are like this. In the fourth section, based on the analysis of the six causes (hetu, cause, condition), the meaning of the six causes is fully included. As in the Abhidharma (Abhidharma, collection of treatises) and the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), there are also detailed distinctions. What are the six names? 1. Kāraka-hetu (doer cause, agent cause), which means that when a dharma arises, other dharmas do not obstruct it, and it is called the kāraka-hetu. In the Mahāprajñāpāramitopadeśa, it is called the unobstructed cause. 2. Sahabhū-hetu (co-existent cause, simultaneously existing cause), which means that when dharmas arise, the dharmas that co-exist, such as arising, abiding, and ceasing, jointly help to accomplish, and it is called the sahabaū-hetu. 3. Svabhāga-hetu (self-cause, same-kind cause), which means that all dharmas of the same kind arise from each other, and it is called the svabhāga-hetu. In the Mahāprajñāpāramitopadeśa, it is called the self-seed cause. 4. Sarvatraga-hetu (omnipresent cause, universally acting cause), which means that the eleven sarvatragānuśayāḥ (eleven universally present latent tendencies, the afflictions that are universally present in the three realms) increase all defiled dharmas, and it is called the sarvatraga-hetu. What are the eleven? The five views (pañca dṛṣṭayaḥ, five wrong views) under the realm of suffering, doubt (vicikitsā, doubt), and ignorance (avidyā, ignorance), as seven. The two views (two wrong views) under the realm of accumulation, wrong view (mithyādṛṣṭi, false view)
見取疑及無明。即以為四。通前十一。五相應因。諸心心法相應造境。名相應因。前共有因。相依體立。此相應因。相依有用。六者報因。諸業煩惱。得苦樂報名為報因。此義廣釋如六因章。今對十因。共相取攝。于中先對外無記因。攝之為六。就此十中。除相違因餘九是其三因所攝。就餘九中。隨說攝因及不相違。此之三種是所作因。生因長因及自種因。此之三種是自分因。同類之法。自相起故。以有因中。具有三因。一所作因。以有水土。牙莖等生。名以有中所作因也。二共有因。謂外色中生等四相。與彼外色。相扶體立。名共有因。三自分因。以有前色生后色故。名自分因。種殖因中。具有二因。謂自分因及所作因。種子與彼水土。和合名為種殖。種望牙等。是自分因。水土潤澤。望彼牙等名所作因。共事因者。具有三種。謂所作因自分因共有因。若更分別。不異以有乃至自種。總攝彼六為共事故(此一門竟)。
次就內法無記十因。具相收攝。除相違因。自餘九因。四因所攝。謂所作因共有因自分因相應因。相狀如何。隨說攝因不相違因。此之三種是所作因。生因一種。是自分因。以有因中。具有四因。以有六根及外境界。起無記心。是所作因。以有同時諸心法等。互相助成。是共有因。以前起后。是
【現代漢語翻譯】 現代漢語譯本 『見取』（Sakkāya-ditthi，認為五蘊為我）『疑』（Vicikicchā，對佛法僧三寶的懷疑）及『無明』（Avijjā，對四聖諦的無知），合起來就是四種『因』。加上前面的七種，總共是十一種。『五、相應因』：諸心和心法相應而造作境界，稱為『相應因』。前面的『共有因』是相互依存而成立，而這個『相應因』是相互依存而起作用。『六、報因』：諸業和煩惱，得到苦樂的果報，名為『報因』。這個意義的廣泛解釋，如同『六因章』所說。現在針對『十因』，共同地相互攝取。其中，首先對外在的無記因，攝取為六種。在這十種之中，除了『相違因』，其餘九種都被『三因』所攝。在其餘九種中，隨順所說的『攝因』和『不相違因』，這三種是『所作因』。『生因』、『長因』以及『自種因』，這三種是『自分因』，因為同類的法，由自身而生起。在『以有因』中，具有三種『因』。一是『所作因』，因為有水土，牙和莖等才能生長，所以稱為『以有』中的『所作因』。二是『共有因』，指外色的生、住、異、滅四相，與外色相互扶持而成立，稱為『共有因』。三是『自分因』，因為有前面的色，才能生起後面的色，所以稱為『自分因』。在『種殖因』中，具有兩種『因』，即『自分因』和『所作因』。種子與水土和合，稱為『種殖』。種子對於牙等來說，是『自分因』。水土的潤澤，對於牙等來說，是『所作因』。『共事因』，具有三種『因』，即『所作因』、『自分因』和『共有因』。如果更進一步分別，與『以有』乃至『自種』沒有不同，總攝這六種為『共事因』（這一門結束）。 接下來就內在的無記十因，具足地相互收攝。除了『相違因』，其餘九因被四因所攝，即『所作因』、『共有因』、『自分因』、『相應因』。它們的相狀如何呢？隨順所說的『攝因』和『不相違因』，這三種是『所作因』。『生因』一種，是『自分因』。在『以有因』中，具有四種『因』。因為有六根和外在境界，才能生起無記心，這是『所作因』。因為有同時的諸心法等，互相幫助成就，這是『共有因』。以前面的心念生起後面的心念，這是
【English Translation】 English version 『Seeing-attachment』 (Sakkāya-ditthi, the view of self in the five aggregates), 『doubt』 (Vicikicchā, doubt about the Buddha, Dharma, and Sangha), and 『ignorance』 (Avijjā, ignorance of the Four Noble Truths), these together are four 『causes』. Adding the previous seven, there are eleven in total. 『5. Associative cause』: When mind and mental factors arise in association and create a realm, this is called 『associative cause』. The previous 『common cause』 is established through mutual dependence, while this 『associative cause』 functions through mutual dependence. 『6. Retributive cause』: Actions and afflictions that result in the retribution of suffering and happiness are called 『retributive cause』. The extensive explanation of this meaning is as described in the 『Chapter on Six Causes』. Now, regarding the 『ten causes』, they are collectively and mutually inclusive. Among them, first, the external indeterminate cause is included in the six causes. Among these ten, except for 『contradictory cause』, the remaining nine are included in the 『three causes』. Among the remaining nine, the 『inclusive cause』 and 『non-contradictory cause』 that are mentioned are the 『productive cause』. 『Arising cause』, 『sustaining cause』, and 『self-generating cause』, these three are 『self-related cause』, because similar phenomena arise from themselves. In the 『cause of having』, there are three 『causes』. First, 『productive cause』: because there is water and soil, sprouts and stems can grow, so it is called 『productive cause』 in 『having』. Second, 『common cause』: referring to the four characteristics of arising, abiding, changing, and ceasing of external matter, which support each other and are established, called 『common cause』. Third, 『self-related cause』: because the preceding matter gives rise to the subsequent matter, it is called 『self-related cause』. In the 『cause of planting』, there are two 『causes』, namely 『self-related cause』 and 『productive cause』. The combination of seed and water and soil is called 『planting』. The seed, in relation to the sprout, etc., is the 『self-related cause』. The moisture of water and soil, in relation to the sprout, etc., is the 『productive cause』. 『Cause of common activity』 has three 『causes』, namely 『productive cause』, 『self-related cause』, and 『common cause』. If further distinguished, it is no different from 『cause of having』 to 『self-generating』, collectively including these six as 『cause of common activity』 (this section ends). Next, regarding the internal indeterminate ten causes, they are fully and mutually inclusive. Except for 『contradictory cause』, the remaining nine causes are included in four causes, namely 『productive cause』, 『common cause』, 『self-related cause』, and 『associative cause』. What are their characteristics? The 『inclusive cause』 and 『non-contradictory cause』 that are mentioned are the 『productive cause』. The one 『arising cause』 is the 『self-related cause』. In the 『cause of having』, there are four 『causes』. Because there are six sense bases and external realms, indeterminate mind can arise, this is the 『productive cause』. Because there are simultaneous mental factors, etc., mutually assisting and accomplishing, this is the 『common cause』. The preceding thought giving rise to the subsequent thought, this is
自分因。諸心心法。相應造緣。是相應因。種殖因中。具攝二因。就種殖中分取。種子能生於后。是自分因。分取六根及外境界。是所作因。長因之中。亦具二因。同類相起。是自分因。心心相次是所作因。自種亦爾。共事因中。具有四因。同前以有乃至自種。總攝彼六為共事故。相違因者。望壞彼法為所作因。非報法故無其報因。非染法故無其遍因(此三門竟)。
次對染因明相收攝。還除相違。餘九是其六因所攝。隨說攝因及不相違。此之三種是所作因。生因自種。是其報因。以有因中。具有六因。以有根塵。生業煩惱。名所作因。心心法等。相扶體立。名共有因。業煩惱苦同類相起。以前生后。名自分因。以有遍使增長一切染污之法。即是遍因。有同時心心數法。相應造緣。名相應因。以業煩惱生彼當果。即是報因。種殖因中。具攝二因。所謂報因及所作因。謂業煩惱。對緣現起能生後果。名為種殖。是種殖中業與煩惱。生於當果。即是報因。外緣生果。是所作因。長因之中。具有三因。煩惱業苦當分增長。是自分因。煩惱增長。起身口業。是所作因。作業煩惱。增長生苦。是其報因。共事因者。具攝六因。若更分別。不異以有乃至自種。總攝彼等為共事故(此三門竟)。
次對凈因明相收攝。還
【現代漢語翻譯】 現代漢語譯本 自分因（Sva-hetu）：諸心心法（citta-caitta），相應造緣，是相應因（Samprayuktuka-hetu）。 種殖因（Ropana-hetu）中，具攝二因。就種殖中分取，種子能生於后，是自分因。分取六根（sad-indriya）及外境界（bahya-visaya），是所作因（Karaka-hetu）。 長因（Vriddhi-hetu）之中，亦具二因。同類相起，是自分因。心心相次是所作因。自種亦爾。 共事因（Sahakari-hetu）中，具有四因。同前以有乃至自種。總攝彼六為共事故。 相違因（Virodha-hetu）者，望壞彼法為所作因。非報法故無其報因（Vipaka-hetu），非染法故無其遍因（Sarvatraga-hetu）。(此三門竟)
次對染因明相收攝。還除相違，餘九是其六因所攝。隨說攝因及不相違，此之三種是所作因。生因自種，是其報因。 以有因（Asti-hetu）中，具有六因。以有根塵，生業煩惱，名所作因。心心法等，相扶體立，名共有因（Sabhaga-hetu）。 業煩惱苦同類相起，以前生后，名自分因。以有遍使增長一切染污之法，即是遍因。有同時心心數法，相應造緣，名相應因。以業煩惱生彼當果，即是報因。 種殖因中，具攝二因。所謂報因及所作因。謂業煩惱，對緣現起能生後果，名為種殖。是種殖中業與煩惱，生於當果，即是報因。外緣生果，是所作因。 長因之中，具有三因。煩惱業苦當分增長，是自分因。煩惱增長，起身口業，是所作因。作業煩惱，增長生苦，是其報因。 共事因者，具攝六因。若更分別，不異以有乃至自種。總攝彼等為共事故。(此三門竟)
次對凈因明相收攝。還
【English Translation】 English version Sva-hetu (Self-cause): All mental states (citta-caitta) arising in conjunction and creating conditions are Samprayuktuka-hetu (Associative cause). Ropana-hetu (Planting cause) encompasses two causes. Differentiating within the planting cause, the seed capable of generating subsequent effects is Sva-hetu. Distinguishing the six sense organs (sad-indriya) and external objects (bahya-visaya) is Karaka-hetu (Efficient cause). Vriddhi-hetu (Increasing cause) also encompasses two causes. Similar phenomena arising together are Sva-hetu. The sequential arising of mental states is Karaka-hetu. The self-seed is also like this. Sahakari-hetu (Co-operative cause) encompasses four causes. Similar to the preceding 'existing' up to 'self-seed'. Collectively encompassing those six is for the sake of co-operative cause. Virodha-hetu (Opposing cause) refers to the Karaka-hetu that aims to destroy those phenomena. Because it is not a resultant phenomenon, it lacks Vipaka-hetu (Resultant cause); because it is not a defiled phenomenon, it lacks Sarvatraga-hetu (Pervasive cause). (End of these three categories)
Next, examining the characteristics and inclusion of defiled causes. Still excluding the opposing cause, the remaining nine are included within the six causes. According to what is said about inclusive causes and non-opposition, these three are Karaka-hetu. The cause of arising and the self-seed are Vipaka-hetu. Asti-hetu (Existing cause) encompasses six causes. Because of existing sense organs and objects, giving rise to karma and afflictions, it is called Karaka-hetu. Mental states and mental factors supporting each other's existence are called Sabhaga-hetu (Common cause). Karma, afflictions, and suffering arising from similar phenomena, with the former giving rise to the latter, are called Sva-hetu. Because of the pervasive influence increasing all defiled phenomena, it is Sarvatraga-hetu. There are simultaneous mental states and mental factors arising in conjunction and creating conditions, called Samprayuktuka-hetu. Because karma and afflictions give rise to their respective results, it is Vipaka-hetu. Ropana-hetu encompasses two causes. Namely, Vipaka-hetu and Karaka-hetu. That is, karma and afflictions, arising in response to conditions and capable of generating subsequent results, are called planting. Within this planting, karma and afflictions give rise to their respective results, which is Vipaka-hetu. External conditions giving rise to results are Karaka-hetu. Vriddhi-hetu encompasses three causes. Afflictions, karma, and suffering increasing according to their respective shares are Sva-hetu. Afflictions increasing give rise to physical and verbal actions, which are Karaka-hetu. Actions and afflictions increasing give rise to suffering, which is Vipaka-hetu. Sahakari-hetu encompasses six causes. If further differentiated, it is no different from 'existing' up to 'self-seed'. Collectively encompassing those is for the sake of co-operative cause. (End of these three categories)
Next, examining the characteristics and inclusion of pure causes. Still
除相違。餘九是其四因所攝。隨說攝因及不相違。是所作因。以有因中。具攝四因。謂所作因自分因共有因及相應因。依于善友正說法等。增長道品。是所作因。道品法中。以前生后。同類相起。是自分因。同時具有定道無作。是共有因。無漏心法相應造緣。是相應因。種殖因中。具有二因。謂所作因及自分因。種殖之中。最初道品。對緣現起。名為種殖。是種殖中。最初道品。同類生后。是自分因。異類相起。是所作因。善友等緣。能生於后。亦是所作。生因不定。小乘法中。凈法種子。必是有漏。以此種子生於出世無漏之道。異類相起是所作因。大乘法中。凈法種子。必是無漏。以此種子生於出道。同類相起。是自分因。就長因中。若有漏道。若無漏道。當分增長。是自分因。若從有漏增向無漏從道向滅。是所作因。自種因中。小乘種子。望于出道及望涅槃。以說自種。異類相望。是所作因。大乘種子。望于出道。以說自種。同類相望。是自分因。望于涅槃以說自種。是所作因。共事因中。備攝四因。謂所作因自分共有及相應因。若具分別。不異以有乃至自種總攝彼等。為共事故。非染法故。無其遍因。非報法故。無其報因。
第五約對四緣分別。如地持說。何者四緣。一者因緣。二次第緣。三者緣緣。四
【現代漢語翻譯】 現代漢語譯本 除了相違因之外，其餘九種因都包含在四因之中。隨說因、攝因以及不相違因，都屬於所作因，因為在有因之中，完整包含了四因，即所作因、自分因、共有因以及相應因。依靠善友（kalyāṇa-mitra，指善知識）正確說法等，增長道品（bodhipākṣika-dharmas，指三十七道品），這是所作因。在道品法中，以前一生起后一生的同類相續，這是自分因。同時具有定道無作，這是共有因。無漏心法相應造緣，這是相應因。種殖因中，包含兩種因，即所作因和自分因。在種殖之中，最初的道品，對緣而現起，名為種殖。在這種殖中，最初的道品，同類相生，是自分因；異類相起，是所作因。善友等緣，能夠生起後來的道品，也是所作因。生因並不確定。在小乘法中，清凈法的種子，必定是有漏的，因為以此種子生起出世間的無漏之道，異類相起，是所作因。在大乘法中，清凈法的種子，必定是無漏的，因為以此種子生起出道，同類相起，是自分因。就長因中來說，無論是有漏道還是無漏道，各自的增長，是自分因。如果從有漏增長到無漏，從道增長到滅，這是所作因。自種因中，小乘的種子，相對於出道和涅槃（nirvāṇa，指寂滅），因為說是自種，異類相望，是所作因。大乘的種子，相對於出道，因為說是自種，同類相望，是自分因。相對於涅槃，因為說是自種，是所作因。共事因中，完整包含了四因，即所作因、自分因、共有因以及相應因。如果詳細分別，不異於有因乃至自種，總攝這些，是爲了共同的事業，不是因為染污法，所以沒有遍因。不是報法，所以沒有報因。
第五，約對四緣分別。如《瑜伽師地論·本地分》（Yogācārabhūmi-śāstra）所說。什麼是四緣？一是因緣（hetu-pratyaya），二是次第緣（samanantara-pratyaya），三是緣緣（ālambana-pratyaya），四...
【English Translation】 English version Apart from the conflicting cause, the remaining nine causes are encompassed by the four causes. The 'following-speaking cause', 'encompassing cause', and 'non-conflicting cause' all belong to the 'cause of action' (kāraṇa-hetu), because within the 'having-cause' (hetu), the four causes are fully contained, namely the 'cause of action', 'self-division cause' (svabhāga-hetu), 'common cause' (sabhāga-hetu), and 'corresponding cause' (sahakāri-hetu). Relying on good friends (kalyāṇa-mitra, referring to virtuous spiritual mentors), correct teachings, etc., to increase the factors of enlightenment (bodhipākṣika-dharmas, referring to the thirty-seven factors conducive to enlightenment), this is the 'cause of action'. Within the dharmas of the factors of enlightenment, the arising of similar continuations from previous to subsequent lives is the 'self-division cause'. Simultaneously possessing fixed paths and non-action is the 'common cause'. The corresponding creation of conditions by undefiled mental dharmas is the 'corresponding cause'. Within the 'planting cause' (vīja-hetu), two causes are contained, namely the 'cause of action' and the 'self-division cause'. Within planting, the initial factors of enlightenment arising in response to conditions are called planting. Within this planting, the initial factors of enlightenment giving rise to similar subsequent factors are the 'self-division cause'; the arising of dissimilar factors is the 'cause of action'. Conditions such as good friends that can give rise to subsequent factors are also the 'cause of action'. The 'cause of birth' (janaka-hetu) is not fixed. In the teachings of the Smaller Vehicle (Hīnayāna), the seeds of pure dharmas must be defiled, because these seeds give rise to the undefiled path of transcendence, the arising of dissimilar factors is the 'cause of action'. In the teachings of the Great Vehicle (Mahāyāna), the seeds of pure dharmas must be undefiled, because these seeds give rise to the path of transcendence, the arising of similar factors is the 'self-division cause'. Regarding the 'cause of growth' (vardhana-hetu), whether it is a defiled path or an undefiled path, their respective growth is the 'self-division cause'. If growth proceeds from defiled to undefiled, from path to cessation, this is the 'cause of action'. Within the 'self-seed cause' (svabīja-hetu), the seeds of the Smaller Vehicle, in relation to the path of transcendence and nirvāṇa (referring to cessation), because it is said to be the 'self-seed', the dissimilar aspect is the 'cause of action'. The seeds of the Great Vehicle, in relation to the path of transcendence, because it is said to be the 'self-seed', the similar aspect is the 'self-division cause'. In relation to nirvāṇa, because it is said to be the 'self-seed', it is the 'cause of action'. Within the 'cause of common action' (sādhāraṇa-hetu), the four causes are fully contained, namely the 'cause of action', 'self-division cause', 'common cause', and 'corresponding cause'. If distinguished in detail, it is not different from the 'having-cause' up to the 'self-seed', encompassing all of these for the sake of common action. It is not because of defiled dharmas, so there is no 'pervading cause' (sarvatraga-hetu). It is not a retributive dharma, so there is no 'retribution cause' (vipāka-hetu).
Fifth, distinguishing in relation to the four conditions. As stated in the Yogācārabhūmi-śāstra. What are the four conditions? First is the 'causal condition' (hetu-pratyaya), second is the 'immediately preceding condition' (samanantara-pratyaya), third is the 'objective condition' (ālambana-pratyaya), and fourth...
增上緣。六因之中。相應共有自分遍因及與報因。此之五種。是其因緣。所作因中。分作三緣。就所作中。六塵生心。是其緣緣。心法次第。藉前生后。是次第緣。自餘一切萬法不障。是增上緣。此義廣釋。如四緣章。今對十因共相收攝。于中先攝外無記因。以為四緣。就十因中。除相違因。余之九因。二緣所攝。所謂因緣及增上緣。九中三因。一向是其增上緣攝。謂隨說攝因不相違因。三因一向因緣所攝。所謂生因長因及自種因。以六因中自分攝故。自餘三因。二緣所攝所謂以有因種植因共事因可八見以有因中。以有水土。令芽得生。是增上緣。以有種子。令芽生者。是其因緣。自分攝故。種殖因中。分取種子。望彼芽生。是其因緣。自分攝故。分取水土能生於芽。是增上緣。共事因中。亦具二緣。同前以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法為增上緣(此一門竟)。
次說內法無記十因。以為四緣。就此十中。除相違因。余之九因。四緣所攝。隨說因者。是增上緣。以有因中。具攝四緣。就中分取相應共有及自分因。以為因緣。六根生心。是增上緣。六塵生心。是其緣緣。心法次第。以前生后。是次第緣。種植因中。具攝四緣。分取種子能生於后。是其因緣。自分攝故。六根生心。是增上
【現代漢語翻譯】 現代漢語譯本 增上緣（Adhipati-paccaya，增上緣）：在六因（hetu，因）之中，相應因（sampayutta-hetu，相應因）、共有因（sahabhu-hetu，俱有因）、自分因（sabhāga-hetu，同類因）以及與報因（vipāka-hetu，異熟因），這五種是因緣（hetu-paccaya，因緣）。所作因（kāraka-hetu，作者因）中，分為三種緣。就所作因中，六塵（rūpa, sadda, gandha, rasa, photthabba, dhamma，色、聲、香、味、觸、法）生心，是緣緣（ārammaṇa-paccaya，所緣緣）。心法次第，憑藉前念生后念，是次第緣（anantara-paccaya，等無間緣）。其餘一切萬法不障礙，是增上緣。此義廣泛解釋，如四緣章（catu-paccaya，四緣）。現在對十因（dasa hetu，十因）共同收攝。其中先收攝外無記因（bāhira-abyākata-hetu，外無記因），作為四緣。就十因中，除去相違因（virodha-hetu，相違因），其餘的九因，被二緣所攝，即因緣及增上緣。九因中的三種，一向是被增上緣所攝，即隨說攝因（anuvāda-saṅgaha-hetu，隨說攝因）、不相違因（avirodha-hetu，不相違因）。三種因一向被因緣所攝，即生因（janaka-hetu，生因）、長因（posaka-hetu，長因）及自種因（sajāti-hetu，自種因），因為六因中的自分因所攝故。其餘三種因，被二緣所攝，即以有因（atthi-hetu，有因）、種植因（ropaṇa-hetu，種植因）、共事因（sahakāri-hetu，共事因）。可以這樣理解：以有因中，以有水土，令芽得以生長，是增上緣。以有種子，令芽生長，是因緣，因為自分因所攝故。種植因中，分取種子，期望它生芽，是因緣，因為自分因所攝故。分取水土能生芽，是增上緣。共事因中，也具備二緣，如同前面以有因乃至自種因。總攝它們，作為共事的原因。相違因，期望破壞那個法，是增上緣（這一門結束）。 接下來講述內法無記十因，作為四緣。就這十因中，除去相違因，其餘的九因，被四緣所攝。隨說因，是增上緣。以有因中，具備四緣。就其中分取相應因、共有因及自分因，作為因緣。六根（cakkhu, sota, ghāna, jivhā, kāya, mana，眼、耳、鼻、舌、身、意）生心，是增上緣。六塵生心，是緣緣。心法次第，以前念生后念，是次第緣。種植因中，具備四緣。分取種子能生後來的果，是因緣，因為自分因所攝故。六根生心，是增上緣。
【English Translation】 English version Adhipati-paccaya (Adhipati-paccaya, Dominance Condition): Among the six hetus (hetu, cause), sampayutta-hetu (associated cause), sahabhu-hetu (co-existent cause), sabhāga-hetu (similar cause), and vipāka-hetu (resultant cause), these five are hetu-paccaya (root condition). In kāraka-hetu (performing cause), it is divided into three conditions. Regarding kāraka-hetu, the arising of mind from the six sense objects (rūpa, sadda, gandha, rasa, photthabba, dhamma, form, sound, smell, taste, touch, and mental objects) is ārammaṇa-paccaya (object condition). The sequence of mental states, relying on the preceding state to give rise to the subsequent state, is anantara-paccaya (contiguity condition). All other phenomena that do not obstruct are adhipati-paccaya. The extensive explanation of this meaning is as in the chapter on the four conditions (catu-paccaya, four conditions). Now, collectively encompassing the ten hetus (dasa hetu, ten causes). Among them, first encompassing the bāhira-abyākata-hetu (external indeterminate cause) as the four conditions. Among the ten hetus, excluding virodha-hetu (opposing cause), the remaining nine hetus are encompassed by two conditions, namely hetu-paccaya and adhipati-paccaya. Three of the nine hetus are invariably encompassed by adhipati-paccaya, namely anuvāda-saṅgaha-hetu (cause of inclusion by affirmation), avirodha-hetu (non-opposing cause). Three hetus are invariably encompassed by hetu-paccaya, namely janaka-hetu (generative cause), posaka-hetu (sustaining cause), and sajāti-hetu (cause of same kind), because they are encompassed by sabhāga-hetu among the six hetus. The remaining three hetus are encompassed by two conditions, namely atthi-hetu (presence cause), ropaṇa-hetu (planting cause), and sahakāri-hetu (co-operative cause). It can be understood as follows: In atthi-hetu, the presence of water and soil allows the sprout to grow, which is adhipati-paccaya. The presence of the seed allows the sprout to grow, which is hetu-paccaya, because it is encompassed by sabhāga-hetu. In ropaṇa-hetu, taking the seed, expecting it to produce a sprout, is hetu-paccaya, because it is encompassed by sabhāga-hetu. Taking water and soil that can produce a sprout is adhipati-paccaya. In sahakāri-hetu, there are also two conditions, similar to the previous atthi-hetu up to sajāti-hetu. Collectively encompassing them as the reason for co-operation. Virodha-hetu, expecting to destroy that phenomenon, is adhipati-paccaya (this section ends). Next, discussing the internal indeterminate ten hetus as the four conditions. Among these ten hetus, excluding virodha-hetu, the remaining nine hetus are encompassed by the four conditions. Anuvāda-hetu is adhipati-paccaya. In atthi-hetu, there are four conditions. Among them, taking sampayutta-hetu, sahabhu-hetu, and sabhāga-hetu as hetu-paccaya. The arising of mind from the six sense bases (cakkhu, sota, ghāna, jivhā, kāya, mana, eye, ear, nose, tongue, body, and mind) is adhipati-paccaya. The arising of mind from the six sense objects is ārammaṇa-paccaya. The sequence of mental states, with the preceding state giving rise to the subsequent state, is anantara-paccaya. In ropaṇa-hetu, there are four conditions. Taking the seed that can produce the subsequent result is hetu-paccaya, because it is encompassed by sabhāga-hetu. The arising of mind from the six sense bases is adhipati-paccaya.
緣。外緣生心。是其緣緣。從初種殖次生後心。是次第緣。生長自種。具攝二緣。同類相起。是其因緣。次第相起。是次第緣。攝因不違。各具二緣。所謂緣緣及增上緣。六根生心。是增上緣。六塵生心。是其緣緣。共事因者。具攝四緣。同前以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法。為增上緣(此二門竟)。
次攝染因以為四緣。就染因中。還除相違。攝餘九因。以入四緣。隨說因者。是增上緣。以有因者。四緣所攝。以有結業。能生後果。是其因緣。以有前心。生於後心。是次第緣。以有六塵。生於六識。是其緣緣。以有六根。生於六識。是增上緣。以有惡友倒說法等。增長結業。生於後果。亦是增上。種殖因者。四緣所攝。結業生果。是其因緣。心心相起。是次第緣。習近惡友。是增上緣。聽受邪法。是其緣緣。生因自種。二緣所攝。報因生果。是其因緣。心心相起。是次第緣。攝因及與不相違因。二緣所攝。習近惡友。是增上緣。聽受邪法。是緣緣。長因之中。具有三緣。所謂因緣次第增上。從無明行。增長生果。是其因緣。報因攝故。從因生因。從果生果。亦是因緣。自分攝故。從於無明乃至生死。心心相起。是次第緣。從於煩惱生於善業。是增上緣。共事因中。具攝四緣。若更分
【現代漢語翻譯】 現代漢語譯本 緣。外緣產生心識，這是它的緣緣（Alambana-paccaya，所緣緣）。從最初的種子生起，依次產生後續的心識，這是次第緣（Samanantara-paccaya，等無間緣）。生長出自有的種子，具備兩種緣：因緣（Hetu-paccaya，原因）和次第緣。同類事物相互生起，這是它的因緣。次第相續生起，這是次第緣。包含因但不相違背，各自具備兩種緣，即緣緣和增上緣（Adhipati-paccaya，增上緣）。六根產生心識，這是增上緣。六塵產生心識，這是它的緣緣。共同作用的因，具備四種緣。與前面相同，因為有乃至自有的種子，總括這些，是爲了共同的作用。相違背的因，希望破壞那個法，是增上緣（這兩個門結束）。
接下來攝取染污的因，作為四種緣。在染污的因中，還要去除相違背的因，攝取剩餘的九種因，歸入四種緣。隨順所說的因，是增上緣。因為有因，被四種緣所攝。因為有結業（業力），能夠產生後續的果報，這是它的因緣。因為有前一個心識，產生后一個心識，這是次第緣。因為有六塵，產生六識，這是它的緣緣。因為有六根，產生六識，這是增上緣。因為有惡友、顛倒的說法等等，增長結業，產生後續的果報，這也是增上緣。種殖的因，被四種緣所攝。結業產生果報，這是它的因緣。心識與心識相互生起，這是次第緣。親近惡友，這是增上緣。聽受邪法，這是它的緣緣。生因自有的種子，被兩種緣所攝。報因產生果報，這是它的因緣。心識與心識相互生起，這是次第緣。包含因以及不相違背的因，被兩種緣所攝。親近惡友，這是增上緣。聽受邪法，是緣緣。增長的因之中，具有三種緣，即因緣、次第緣和增上緣。從無明（Avidya，無明）和行（Samskara，行）增長產生果報，這是它的因緣，因為被報因所攝。從因產生因，從果產生果，這也是因緣，因為被自分所攝。從無明乃至生死，心識與心識相互生起，這是次第緣。從煩惱產生善業，這是增上緣。共同作用的因中，具備四種緣。如果更進一步劃分
【English Translation】 English version Condition. External conditions give rise to mind. This is its Alambana-paccaya (object-condition). From the initial seed, subsequent minds arise in sequence. This is Samanantara-paccaya (contiguity-condition). Growth from one's own seed fully encompasses two conditions: Hetu-paccaya (root-condition) and contiguity-condition. Similar things arise together; this is its root-condition. Arising in sequence; this is contiguity-condition. Containing the cause without contradiction, each possesses two conditions: namely, object-condition and Adhipati-paccaya (dominance-condition). The six sense bases give rise to mind; this is dominance-condition. The six sense objects give rise to mind; this is its object-condition. A common causal factor fully encompasses four conditions. As before, because there is, even one's own seed, encompassing all of these, it is for a common purpose. A contradictory cause, hoping to destroy that dharma, is dominance-condition (these two doors are complete).
Next, taking up defiled causes as the four conditions. Within defiled causes, we also remove contradictory causes, taking up the remaining nine causes and including them in the four conditions. Causes that are spoken of accordingly are dominance-condition. Because there is a cause, it is encompassed by the four conditions. Because there is accumulated karma, it can produce subsequent results; this is its root-condition. Because there is a prior mind, a subsequent mind arises; this is contiguity-condition. Because there are the six sense objects, the six consciousnesses arise; this is its object-condition. Because there are the six sense bases, the six consciousnesses arise; this is dominance-condition. Because there are bad friends, inverted teachings, etc., increasing accumulated karma, producing subsequent results, this is also dominance-condition. The cause of planting is encompassed by the four conditions. Accumulated karma produces results; this is its root-condition. Mind and mind arise together; this is contiguity-condition. Approaching bad friends is dominance-condition. Hearing wrong teachings is its object-condition. The cause of birth, one's own seed, is encompassed by two conditions. The cause of retribution produces results; this is its root-condition. Mind and mind arise together; this is contiguity-condition. Containing the cause and non-contradictory causes, it is encompassed by two conditions. Approaching bad friends is dominance-condition. Hearing wrong teachings is object-condition. Among the causes of growth, there are three conditions: namely, root-condition, contiguity-condition, and dominance-condition. From Avidya (ignorance) and Samskara (formations), growth produces results; this is its root-condition, because it is encompassed by the cause of retribution. From cause arises cause, from result arises result; this is also root-condition, because it is encompassed by one's own share. From ignorance to birth and death, mind and mind arise together; this is contiguity-condition. From afflictions arise wholesome karma; this is dominance-condition. A common causal factor fully encompasses four conditions. If further divided
別。不異以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法為增上緣(此三門竟)。
次攝凈因。以為四緣。除相違因。余之九因。四緣所攝。就此九中。隨說因者。是增上緣。以有因中。具攝四緣。以有前道。生於后道。是其因緣。自分攝故。以有同時心心數法。亦是因緣。相應攝故。以前生后。是次第緣。以有道法。緣之起道。是其緣緣。以有善友正說法等。攝生從道。是增上緣。種殖因中。具攝四緣。就種殖中。分取最初無漏道品。能生於后。是其因緣。自分攝故。境界生心。是其緣緣。六根生心。是增上緣。心心相起。是次第緣。生因長因及自種因。三緣所攝。同類相生。是其因緣。自分攝故。異類起者。是增上緣。就此道中。心心相起。是次第緣。攝因不相違因。二緣所攝。謂增上緣及與緣緣。近友生道。是增上緣。緣法起道。是其緣緣。共事因者。具攝四緣。同上以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法。為增上緣。四緣如是。問口論中攝彼十因。以為生因及方便因。攝彼二因。以為二緣。其生因者。說為因緣。方便因者。是增上緣。今云何言十因之中具攝四緣。釋言。論家就無記因生外法者故為此判。若就內法。亦具四緣。故彼論言。次第緣緣緣是心法攝。四緣如是。
【現代漢語翻譯】 現代漢語譯本： 『別。不異以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法為增上緣(此三門竟)。』意思是說，『別』（區別）不是與『有』（存在）乃至『自種』（自身種子）不同的東西。它們被總括在一起，是爲了共同的目的。而『相違因』（相違背的因）則是希望破壞其他法，作為一種增上緣。（這三個方面已經講完）。
接下來是攝凈因（包含清凈之因），可以歸納為四緣（四種緣）。除了相違因之外，其餘的九因都可以被四緣所包含。在這九因中，隨說因（隨順解說的因）是增上緣。因為『有因』（存在的因）中，包含了四緣。以前面的道（修行道路）產生後面的道，這是因緣，因為它屬於自身的一部分。同時存在的心和心所法也是因緣，因為它們相互相應。以前面的生起後面的，是次第緣（連續的緣）。以道法作為所緣而生起道，這是緣緣（所緣緣）。以善友（好的朋友）正確說法等，攝取從道而生，這是增上緣。
種殖因（種植的因）中，也包含了四緣。在種殖中，選取最初的無漏道品（沒有煩惱的修行品），能夠產生後面的，這是因緣，因為它屬於自身的一部分。境界生心，這是緣緣。六根生心，這是增上緣。心和心所相互生起，這是次第緣。
生因（生起之因）、長因（增長之因）以及自種因（自身種子之因），這三種因被三緣所包含。同類相互生起，這是因緣，因為它屬於自身的一部分。不同類生起，這是增上緣。在這種道中，心和心所相互生起，是次第緣。
攝因（包含之因）和不相違因（不相違背之因），這兩種因被二緣所包含，即增上緣和緣緣。親近善友而生起道，這是增上緣。以所緣法而生起道，這是緣緣。
共事因（共同作用之因），包含了四緣。如同上面所說，『以有乃至自種』，總括了它們，是爲了共同的目的。相違因，希望破壞其他法，作為增上緣。四緣就是這樣。
問：口論（口頭辯論）中將這十因歸納為生因和方便因。將這兩種因歸納為二緣。生因被認為是因緣，方便因被認為是增上緣。現在為什麼說十因中包含了四緣呢？
答：論家是就無記因（非善非惡的因）產生外法（外部事物）的情況來做這樣的判斷。如果就內法（內部事物）而言，也包含了四緣。所以論中說，次第緣和緣緣是心法所包含的。四緣就是這樣。
【English Translation】 English version: 'Different. Not different from existence, even to self-seed. Comprehensively gather them together. For the sake of common affairs. Contradictory causes. Hoping to destroy those dharmas as a dominant condition (these three aspects are finished).'
This means that 'different' (distinction) is not something different from 'existence' (being) or even 'self-seed' (one's own seed). They are all encompassed together for a common purpose. And 'contradictory causes' (causes that contradict) are those that hope to destroy other dharmas, acting as a dominant condition. (These three aspects have been discussed).
Next is the inclusion of pure causes, which can be summarized into four conditions. Except for contradictory causes, the remaining nine causes can be included in the four conditions. Among these nine causes, the 'cause of following explanation' (cause of following explanation) is a dominant condition. Because the 'cause of existence' (cause of existence) contains the four conditions. The previous path (path of practice) gives rise to the subsequent path, which is the causal condition, because it belongs to one's own part. The simultaneous mind and mental factors are also causal conditions, because they correspond to each other. The previous giving rise to the subsequent is the sequential condition. Taking the Dharma as the object to arise the path, this is the object-support condition. Taking good friends speaking the Dharma correctly, etc., taking from the path to arise, this is the dominant condition.
The 'cause of planting' (cause of planting) also contains the four conditions. In planting, selecting the initial un-leaked path factors (practice factors without afflictions), which can produce the subsequent, this is the causal condition, because it belongs to one's own part. The realm giving rise to mind is the object-support condition. The six senses giving rise to mind is the dominant condition. The mind and mental factors arising together is the sequential condition.
The 'cause of birth' (cause of birth), 'cause of growth' (cause of growth), and 'self-seed cause' (self-seed cause), these three causes are contained by three conditions. Similar kinds arise together, which is the causal condition, because it belongs to one's own part. Different kinds arise, which is the dominant condition. In this path, the mind and mental factors arise together, which is the sequential condition.
The 'inclusive cause' (inclusive cause) and 'non-contradictory cause' (non-contradictory cause), these two causes are contained by two conditions, namely the dominant condition and the object-support condition. Approaching good friends to give rise to the path, this is the dominant condition. Taking the object-support Dharma to give rise to the path, this is the object-support condition.
The 'cause of common affairs' (cause of common affairs) contains the four conditions. As mentioned above, 'from existence to self-seed', encompassing them, is for the sake of common affairs. Contradictory causes, hoping to destroy other dharmas, act as a dominant condition. The four conditions are like this.
Question: In oral debate, these ten causes are summarized into the cause of birth and the cause of means. These two causes are summarized into two conditions. The cause of birth is considered the causal condition, and the cause of means is considered the dominant condition. Now why is it said that the ten causes contain the four conditions?
Answer: The debaters make this judgment based on the case of non-specified causes (causes that are neither good nor bad) producing external dharmas (external things). If it is about internal dharmas (internal things), it also contains the four conditions. Therefore, the treatise says that the sequential condition and the object-support condition are contained by the mind-Dharma. The four conditions are like this.
第六門中。對果分別。若對十因。還有十果。云何十果。如向因中。隨分所作。即是十果相顯可知。又彼論中宣說五果。一者依果。二者報果。三士夫果。四增上果。五解脫果。言依果者。如論中說。習善增善。習惡增惡。如是一切同類相起。是名依果。言報果者。有漏之業。所生苦樂。是名報果。士夫果者。雜心之中。名功用果。士夫是人。士夫所作。一切諸事。各有成辨。名士夫果。二十二根。名為增上。各有果生。名增上果。斯乃且就內法為言。外法之中。增上緣起。當知。亦名增上果也。無漏道品。得解脫證。名解脫果。世俗斷結。非畢竟盡。非解脫果。五果如是。今對此果。明因所得。于中先就外無記因。以明得果。就十因中。除相違因。余之九因。能得三果。所謂依果士夫果及增上果。隨說攝因不相違因。此之三因。得增上果。以有種殖能得三果。分取種子能生後者。得其依果。分取水土能生後者。得增上果。分取人功。能成外事。名士夫果。生因長因及自種因。能得依果。同類之法。迭相起故。共事因者。能生三果。同彼以有乃至自種。以接彼等為共事故。相違因者。望壞彼法為增上果。然此無記。非報因故。無其報果。若望業行。說為依報。如后染凈二因中說。非無漏故。非解脫果(此一門
【現代漢語翻譯】 第六門中，是對果的分別。如果針對十因（das hetu，十種原因），還有十果（dasa phala，十種結果）。什麼是十果呢？就像前面在十因中所說的，根據各自的作用，就是十果的顯現，這是可以理解的。另外，在論中宣說了五果（panca phala，五種結果）：一是依果（nissaya-phala，依存果），二是報果（vipaka-phala，報應果），三是士夫果（purisa-kara-phala，士夫作用果），四是增上果（adhipati-phala，增上果），五是解脫果（vimutti-phala，解脫果）。 所謂依果，如論中所說：『習善增善，習惡增惡』，像這樣一切同類的事物相互生起，這叫做依果。所謂報果，有漏之業所產生的苦樂感受，這叫做報果。士夫果，在《雜心論》中，稱為功用果。士夫就是人，士夫所做的一切事情，各自有所成就，叫做士夫果。二十二根（dvavimsati indriyani，二十二種根），稱為增上，各自產生結果，叫做增上果。這只是就內法（ajjhattika dhamma，內在之法）而言。在外法（bahira dhamma，外在之法）中，增上緣起（adhipati paccaya，增上緣），應當知道，也叫做增上果。無漏道品（anāsava magga，無漏之道），獲得解脫的證悟，叫做解脫果。世俗的斷結（samyojana pahana，斷除煩惱），並非究竟的斷盡，所以不是解脫果。 五果就是這樣。現在針對這些果，說明由因所得。其中先就外無記因（avyākata hetu，非記別因）來說明得果。在十因中，除去相違因（viruddha hetu，相反之因），其餘的九因，能夠得到三種果，即依果、士夫果以及增上果。隨說攝因（anuvada sangraha hetu，隨說攝因）和不相違因（aviruddha hetu，不相違因），這三種因，得到增上果。因為有種植，能夠得到三種果。分取種子能夠產生後者，得到依果。分取水土能夠產生後者，得到增上果。分取人的功勞，能夠成就外在的事物，叫做士夫果。生因（janaka hetu，生因）、長因（posaka hetu，長因）以及自種因（saka bija hetu，自種因），能夠得到依果。因為同類的法，互相生起。 共事因（sahakari hetu，共事因），能夠產生三種果，如同前面所說的『以有』乃至『自種』，因為接納它們作為共同的事情。相違因，希望破壞那個法，所以是增上果。然而這種無記，不是報因，所以沒有報果。如果針對業行（karma kriya，業的行為），說是依報，就像後面在染凈二因（sankilesa suddhi hetu，雜染清凈二因）中所說的。因為不是無漏，所以不是解脫果。（這一門）
【English Translation】 In the sixth section, there is a distinction regarding the results. If we consider the ten hetus (dasa hetu, ten causes), there are also ten phalas (dasa phala, ten results). What are the ten results? As mentioned earlier in the ten causes, according to their respective functions, these are the manifestations of the ten results, which can be understood. Furthermore, the treatise explains five results (panca phala, five results): first, the nissaya-phala (dependence result), second, the vipaka-phala (retribution result), third, the purisa-kara-phala (result of human action), fourth, the adhipati-phala (dominance result), and fifth, the vimutti-phala (liberation result). The nissaya-phala, as stated in the treatise, is that 'practicing good increases good, and practicing evil increases evil.' In this way, all similar phenomena arise mutually, and this is called the nissaya-phala. The vipaka-phala is the experience of suffering and happiness arising from defiled karma, and this is called the vipaka-phala. The purisa-kara-phala, in the 雜心論 (Zaxin Lun), is called the result of effort. 'Purisa' means person, and all actions performed by a person, each achieving something, are called the purisa-kara-phala. The twenty-two indriyani (dvavimsati indriyani, twenty-two faculties) are called adhipati, each producing a result, and this is called the adhipati-phala. This is only in terms of internal dharmas (ajjhattika dhamma, internal phenomena). In external dharmas (bahira dhamma, external phenomena), adhipati paccaya (dominance condition), it should be known, is also called the adhipati-phala. The anāsava magga (anāsava magga, undefiled path) attains the realization of liberation, and this is called the vimutti-phala. The worldly cutting of fetters (samyojana pahana, abandonment of fetters) is not completely exhausted, so it is not the vimutti-phala. These are the five results. Now, regarding these results, it is explained what is obtained from the causes. Among them, first, the avyākata hetu (avyākata hetu, non-specified cause) is used to explain the attainment of results. Among the ten causes, excluding the viruddha hetu (viruddha hetu, contradictory cause), the remaining nine causes can obtain three results, namely the nissaya-phala, the purisa-kara-phala, and the adhipati-phala. The anuvada sangraha hetu (anuvada sangraha hetu, following-explanation-collection cause) and the aviruddha hetu (aviruddha hetu, non-contradictory cause), these three causes obtain the adhipati-phala. Because there is planting, three results can be obtained. Taking a portion of the seed can produce the latter, obtaining the nissaya-phala. Taking a portion of the water and soil can produce the latter, obtaining the adhipati-phala. Taking a portion of human effort can accomplish external things, and this is called the purisa-kara-phala. The janaka hetu (janaka hetu, generating cause), the posaka hetu (posaka hetu, nourishing cause), and the saka bija hetu (saka bija hetu, own-seed cause) can obtain the nissaya-phala. Because similar dharmas arise mutually. The sahakari hetu (sahakari hetu, cooperative cause) can produce three results, as mentioned earlier, 'because of having' up to 'own-seed,' because accepting them as common things. The viruddha hetu, hoping to destroy that dharma, is therefore the adhipati-phala. However, this non-specified is not a retribution cause, so there is no retribution result. If, regarding karma kriya (karma kriya, action of karma), it is said to be dependent retribution, as mentioned later in the sankilesa suddhi hetu (sankilesa suddhi hetu, defilement and purification causes). Because it is not undefiled, it is not the liberation result. (This section)
竟)。
次就內法無記十因。以明得果。除相違因。余之九因。能得三果。所謂依果士夫果增上果。隨說攝因不相違因。得增上果。以有因者。能得三果。以有六根及外境界。起無記心。是增上果。以人能起。是士夫果。以前起后。是其依果。種殖因者。能得三果。相同以有。生因長因及自種因。能得依果。同類起故。共事因者。亦得三果。同前以有乃至自種。相違因者。望壞彼法。為增上果。然此無記非報因故。無其報。果非無漏故。無解脫果(此二門竟)。
次對染因以明五果。染因之中。亦除相違。余之九因。能得四果。除解脫果。隨說因者。得增上果。以有因者。能生四果。無明得行等。以前起后。得其依果。以有結業。能生後果故。有報果。以有眾生。造諸業行。所作成辨。名士夫果。以有六根。生六識等。名增上果。種殖因者。能生三果分取結業能生后報。故得報果。分取外緣攝生后報。名增上果。由身造因。受于來報。是士夫果。又近惡友起業煩惱。終得來報。即是惡友士夫果也。然種殖因。望于當果。以說種殖。異類相生故無依果。生因自種。能生報果。攝因之中。有其二果。以彼外緣攝生后報。是增上果。就攝因中。由近惡友。攝起結業。能生后報。即是惡友士夫果也。長因之中。有
【現代漢語翻譯】 現代漢語譯本：
接下來討論內法無記的十種因，用以闡明如何獲得果報。除去相違因，其餘九種因能夠獲得三種果報，即依果（Nissaya-phala），士夫果（Purisa-phala），增上果（Adhipati-phala）。隨說攝因和不相違因，能夠獲得增上果。以有因而言，能夠獲得三種果報。因為有六根和外境界，生起無記心，這是增上果。因為人能夠生起（無記心），這是士夫果。以前者生起後者，這是依果。種殖因能夠獲得三種果報，與上述相同。以有因而言，生因、長因以及自種因，能夠獲得依果，因為同類相生。共事因也能獲得三種果報，與前面相同，因為有（因）乃至自種（因）。相違因，對於破壞其他法而言，是增上果。然而，這種無記不是報因，所以沒有報果。也不是無漏法，所以沒有解脫果（這兩種討論結束）。
接下來針對染因，闡明五種果報。在染因之中，也除去相違因，其餘九種因能夠獲得四種果報，除去解脫果。隨說因能夠獲得增上果。以有因而言，能夠產生四種果報，如無明導致行等。以前者生起後者，獲得依果。因為有結業，能夠產生後續的果報，所以有報果。因為有眾生造作各種業行，所作成就，稱為士夫果。因為有六根，產生六識等，稱為增上果。種殖因能夠產生三種果報，分取結業能夠產生後續的報應，所以得到報果。分取外緣攝取產生後續的報應，稱為增上果。由身體造作的因，承受未來的果報，這是士夫果。此外，接近惡友，生起業煩惱，最終得到未來的果報，這就是惡友士夫果。然而，種殖因，對於當下的果報而言，說是種殖，因為異類相生，所以沒有依果。生因和自種，能夠產生報果。攝因之中，有兩種果報。因為外緣攝取產生後續的報應，這是增上果。就攝因而言，由於接近惡友，攝取生起結業，能夠產生後續的報應，這就是惡友士夫果。長因之中，有（果報）。
【English Translation】 English version:
Next, we discuss the ten Hetu (causes) of indeterminate internal phenomena to clarify how to attain results. Excluding the Vipratisiddha-hetu (conflicting cause), the remaining nine causes can yield three kinds of results: Nissaya-phala (dependence result), Purisa-phala (agent result), and Adhipati-phala (dominance result). The Anusaya-samgraha-hetu (following-inclination-collection cause) and Avipratisiddha-hetu (non-conflicting cause) can yield the Adhipati-phala (dominance result). As for the Asti-hetu (existence cause), it can yield three kinds of results. Because there are six sense organs and external objects, indeterminate mind arises, which is the Adhipati-phala (dominance result). Because a person can generate (the indeterminate mind), this is the Purisa-phala (agent result). Because the former arises from the latter, this is the Nissaya-phala (dependence result). The Bija-hetu (seed cause) can yield three kinds of results, the same as above. As for the Asti-hetu (existence cause), the Janaka-hetu (generating cause), Vardhana-hetu (nourishing cause), and Svabija-hetu (self-seed cause) can yield the Nissaya-phala (dependence result), because similar things arise from each other. The Samprayuktaka-hetu (concomitant cause) can also yield three kinds of results, the same as before, because there is (cause) up to the self-seed (cause). The Vipratisiddha-hetu (conflicting cause), in terms of destroying other Dharmas (phenomena), is the Adhipati-phala (dominance result). However, this indeterminate (phenomenon) is not a Vipaka-hetu (result cause), so there is no Vipaka-phala (resultant fruit). It is also not an Asrava-free (phenomenon), so there is no Vimoksa-phala (liberation result) (these two discussions are finished).
Next, regarding the Asrava-hetu (defilement cause), we clarify the five kinds of results. Among the Asrava-hetu (defilement cause), also excluding the Vipratisiddha-hetu (conflicting cause), the remaining nine causes can yield four kinds of results, excluding the Vimoksa-phala (liberation result). The Anusaya-hetu (following-inclination cause) can yield the Adhipati-phala (dominance result). As for the Asti-hetu (existence cause), it can produce four kinds of results, such as ignorance leading to action, etc. Because the former arises from the latter, the Nissaya-phala (dependence result) is obtained. Because there is Klesa-karma (affliction-karma), it can produce subsequent results, so there is Vipaka-phala (resultant fruit). Because there are sentient beings who create various karmic actions, what is accomplished is called Purisa-phala (agent result). Because there are six sense organs, producing six consciousnesses, etc., this is called Adhipati-phala (dominance result). The Bija-hetu (seed cause) can produce three kinds of results. Taking Klesa-karma (affliction-karma) can produce subsequent retribution, so the Vipaka-phala (resultant fruit) is obtained. Taking external conditions to collect and produce subsequent retribution is called Adhipati-phala (dominance result). The cause created by the body receives future retribution, which is the Purisa-phala (agent result). Furthermore, approaching bad friends gives rise to karmic afflictions, eventually leading to future retribution, which is the bad friend's Purisa-phala (agent result). However, the Bija-hetu (seed cause), in terms of the immediate result, is said to be the Bija-hetu (seed cause), because dissimilar things arise from each other, so there is no Nissaya-phala (dependence result). The Janaka-hetu (generating cause) and Svabija-hetu (self-seed cause) can produce Vipaka-phala (resultant fruit). Among the Samgraha-hetu (collection cause), there are two kinds of results. Because external conditions collect and produce subsequent retribution, this is the Adhipati-phala (dominance result). Regarding the Samgraha-hetu (collection cause), due to approaching bad friends, collecting and arising Klesa-karma (affliction-karma) can produce subsequent retribution, which is the bad friend's Purisa-phala (agent result). Among the Vardhana-hetu (nourishing cause), there are (results).
其二果。從因增長至於生果。是其報果。因因漸增。果果自長。如是長因。能生依果。共事因者。能生四果。不異以有乃至自種。相違因者。望壞彼法。為增上果。非無漏故。無解脫果(此三門竟)。
次對凈因以明五果。就凈因中。除相違因。余之九因。能生五果。隨說因者。得增上果。以有因者。能生五果。以前起后。能生依果。信等諸根。各有所生。是增上果。人能修起。是士夫果。能得涅槃。是解脫果。小乘法中。𤏙等四心。是小乘性。性是有漏。得色界報。名為報果。大乘法中。緣照無漏。得變易報。名為報果。種植因者。亦得五果。如以有說。生因一種。能得三果。同類相起。得其依果。異類相起。得增上果。小乘種性。得分段報。大乘無漏。得變易報。是其報果。攝因得二。近友聽法。如是等緣。得增上果。由人修起。得士夫果。長因得四。同類相起。能得依果。信等相起。得增上果。終得涅槃。名解脫果。起變易報。名得報果。自種因者。亦得四果。與長因同。共事因者。能得五果。同前以有乃至自種。總攝彼等。為共事故。相違因者。望彼退道。為增上果。非報因故。無其報果。
第七門中。就人辨異。人別有三。一者凡夫。二聲聞緣覺。三是菩薩。人別既殊。所知亦異。凡夫於此但
【現代漢語翻譯】 現代漢語譯本： 第二種果報是：從因的增長到果的產生，這就是報果。因隨著因的逐漸增長而增長，果隨著果的自然增長而增長。像這樣增長的因，能夠產生依果。共同作用的因，能夠產生四種果報。『不異以有』乃至『自種』，都是如此。相違背的因，希望破壞其他法，是增上果。因為它不是無漏的，所以沒有解脫果（這三個方面講完了）。
接下來針對清凈的因，來說明五種果報。在清凈的因中，除去相違因，其餘的九種因，能夠產生五種果報。隨說因，得到增上果。『以有因』，能夠產生五種果報。以前面的因引發後面的因，能夠產生依果。信等諸根，各自有所產生，是增上果。人能夠修行發起，是士夫果。能夠得到涅槃（Nirvana），是解脫果。在小乘佛法中，𤏙等四心，是小乘的種性，種性是有漏的，得到果報，名為報果。在大乘佛法中，緣照無漏，得到變易的果報，名為報果。種植因，也能夠得到五種果報，如同『以有』所說。生因這一種，能夠得到三種果報。同類的因相互引發，得到依果。不同類的因相互引發，得到增上果。小乘的種性，得到分段的果報。大乘的無漏，得到變易的果報，這是報果。攝因得到兩種果報。親近善友聽聞佛法，像這樣的因緣，得到增上果。由人修行發起，得到士夫果。長因得到四種果報。同類的因相互引發，能夠得到依果。信等相互引發，得到增上果。最終得到涅槃，名為解脫果。發起變易的果報，名為得到報果。自種因，也得到四種果報，與長因相同。共事因，能夠得到五種果報，與前面『以有』乃至『自種』相同，總攝它們，作為共同的事業。相違因，希望使人從退道中解脫，是增上果。因為它不是報因，所以沒有報果。
第七個方面，就人來辨別差異。人的類別有三種：一是凡夫，二是聲聞緣覺（Śrāvaka-Pratyekabuddha），三是菩薩（Bodhisattva）。人的類別既然不同，所知曉的也不同。凡夫對此但
【English Translation】 English version: The second kind of fruit is: from the growth of the cause to the production of the fruit, this is the resultant fruit (報果). The cause grows with the gradual increase of the cause, and the fruit grows with the natural increase of the fruit. A cause that grows in this way can produce the dependent fruit (依果). Causes that work together can produce four kinds of fruits. 'Not different because of existence' (不異以有) up to 'self-nature' (自種) are all like this. Contradictory causes, hoping to destroy other dharmas, are the dominant fruit (增上果). Because it is not without outflows, there is no liberation fruit (解脫果) (these three aspects are finished).
Next, regarding pure causes, to explain the five fruits. Among the pure causes, removing the contradictory cause, the remaining nine causes can produce five fruits. The 'following-speaking cause' (隨說因) obtains the dominant fruit. The 'having-cause' (以有因) can produce five fruits. The former cause initiates the latter cause, which can produce the dependent fruit. The roots of faith (信) and so on each have what they produce, which is the dominant fruit. A person can cultivate and initiate, which is the 'man-fruit' (士夫果). Being able to attain Nirvana (涅槃), is the liberation fruit. In the Śrāvakayāna (小乘) Buddhism, the four minds such as 𤏙 are the nature of the Śrāvakayāna, and the nature has outflows, obtaining retribution, called the resultant fruit. In the Mahāyāna (大乘) Buddhism, contemplating the unconditioned, obtaining the fruit of transformation, called the resultant fruit. The 'planting cause' (種植因) can also obtain five fruits, as said in 'having-cause'. The 'producing cause' (生因) can obtain three fruits. Causes of the same kind initiate each other, obtaining the dependent fruit. Causes of different kinds initiate each other, obtaining the dominant fruit. The nature of the Śrāvakayāna obtains the fruit of segmentation. The unconditioned of the Mahāyāna obtains the fruit of transformation, this is the resultant fruit. The 'collecting cause' (攝因) obtains two fruits. Approaching good friends and listening to the Dharma, such conditions obtain the dominant fruit. Initiated by human cultivation, the 'man-fruit' is obtained. The 'long cause' (長因) obtains four fruits. Causes of the same kind initiate each other, which can obtain the dependent fruit. Faith and so on initiate each other, obtaining the dominant fruit. Finally attaining Nirvana, called the liberation fruit. Initiating the fruit of transformation, called obtaining the resultant fruit. The 'self-nature cause' also obtains four fruits, the same as the 'long cause'. The 'co-working cause' (共事因) can obtain five fruits, the same as the previous 'having-cause' up to 'self-nature', collectively encompassing them, as a common undertaking. The contradictory cause, hoping to liberate people from the path of regression, is the dominant fruit. Because it is not a resultant cause, there is no resultant fruit.
In the seventh aspect, to distinguish differences based on people. There are three categories of people: first, ordinary people (凡夫); second, Śrāvakas (聲聞) and Pratyekabuddhas (緣覺); and third, Bodhisattvas (菩薩). Since the categories of people are different, what is known is also different. Ordinary people only
知其事。不達余義。二乘於此。但知假名因緣而有無有定性。不窮其實。菩薩知此非有非無。幻化緣起。無有定相。十因之義。略辨如是。
十一空義
十一空義。出涅槃經。所言空者。顯理之目。理寂名空。空隨詮辨廣略不定。或總為一。如大品說。名為獨空。廢詮談理。不分多門。故名為獨。非法唯空說為獨矣。或分為二。我空法空。或分為三。空無相愿。或分為四。四有兩門。一如維摩說。謂空無相無作無起。法無定性。名之為空。無因緣相。名為無相。無果可作。名為無作。故彼經言。唯行無作。而現受身。因無所起。名為無起。故彼經言。雖行無起。而起善行。二如大品說。謂有法空無法空自法空他法空。已如上釋。或說為五。如無量壽經說。空無相無愿無作無起。是其五也。空與無相。義同前釋。無彼妄相愿求之心。說為無愿。無作無起。亦如上釋。或分為七。如大品說。此如上釋。或分為九。如雜心說。或分十一。如涅槃說。或分十四。如大品說。或說十八。如大品說。或復說為二十二空。或復說為二十五空。如涅槃說。廣則無量。今據一門。且論十一。所謂內空乃至大空。此十一中前十相空。精起法中破以明空。后一真空。真心體中性寂名空。此云何知。前之十空。猶六地中十法平等。
【現代漢語翻譯】 現代漢語譯本： 瞭解這些事，卻不能通達其他的意義。聲聞乘和緣覺乘對此，只知道是假名因緣和合而有，沒有固定的自性，不能窮盡其中的真實。菩薩知道這些非有非無，如幻如化，因緣生起，沒有固定的相狀。十因的意義，簡略地辨析如上。
十一空義
十一空義，出自《涅槃經》。所說的『空』，是顯現真理的名稱。真理寂靜，所以稱為『空』。『空』隨著詮釋而有廣略的不同。或者總括為一，如《大品般若經》所說，名為『獨空』。廢棄詮釋，直接談論真理，不分多個方面，所以稱為『獨』。並非只有法是空，才說是『獨』。或者分為二，我空和法空。或者分為三，空、無相、無愿。或者分為四，四有兩類。一類如《維摩詰經》所說，即空、無相、無作、無起。法沒有固定的自性，稱之為『空』。沒有因緣的相狀，稱為『無相』。沒有果報可以造作，稱為『無作』。所以《維摩詰經》說：『唯行無作，而現受身。』因沒有所起之處，稱為『無起』。所以《維摩詰經》說：『雖行無起，而起善行。』另一類如《大品般若經》所說，即有法空、無法空、自法空、他法空，已如上文解釋。或者說為五，如《無量壽經》所說，空、無相、無愿、無作、無起，就是這五種。空和無相，意義同前文的解釋。沒有那些虛妄的相狀和愿求之心，稱為『無愿』。無作和無起，也如上文解釋。或者分為七，如《大品般若經》所說，這如同上文解釋。或者分為九，如《雜阿毗曇心論》所說。或者分為十一，如《涅槃經》所說。或者分為十四，如《大品般若經》所說。或者說為十八，如《大品般若經》所說。或者又說為二十二空。或者又說為二十五空，如《涅槃經》所說。廣而言之，則有無量。現在根據一種說法，且論述十一空，即內空乃至大空。這十一空中，前十種相空，在精勤生起的法中破除，用以顯明空性。后一種真空，在真心的本體中，自性寂靜，所以稱為『空』。這是如何知道的呢？前十種空，猶如六地（菩薩修行過程中的六個階段）中的十法平等。
【English Translation】 English version: Knowing these matters, but not comprehending the remaining meanings. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) regarding this, only know that they exist due to conditional arising of false names, without a fixed nature, and cannot exhaust their true essence. Bodhisattvas know that these are neither existent nor nonexistent, like illusions, arising from conditions, without fixed characteristics. The meaning of the ten causes has been briefly explained as above.
The Eleven Meanings of Emptiness
The eleven meanings of emptiness are from the Nirvana Sutra. What is meant by 'emptiness' is a term that reveals the principle. The principle is quiescent, hence it is called 'emptiness'. The 'emptiness' varies in breadth and brevity depending on the interpretation. It may be summarized as one, as the Mahaprajnaparamita Sutra says, called 'solitary emptiness'. Abandoning interpretation and directly discussing the principle, without dividing into multiple aspects, hence it is called 'solitary'. It is not only that the Dharma is empty that it is called 'solitary'. Or it may be divided into two: emptiness of self (Ātma-śūnyatā) and emptiness of Dharma (Dharma-śūnyatā). Or it may be divided into three: emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita). Or it may be divided into four, with two categories. One is as the Vimalakirti Sutra says, namely emptiness, signlessness, non-action (Anabhisaṃskāra), and non-arising (Anutpāda). Dharma has no fixed nature, hence it is called 'emptiness'. Without the appearance of conditions, it is called 'signlessness'. Without a result that can be created, it is called 'non-action'. Therefore, the Vimalakirti Sutra says: 'Only practicing non-action, yet manifesting a body to receive.' Because the cause has no place to arise, it is called 'non-arising'. Therefore, the Vimalakirti Sutra says: 'Although practicing non-arising, yet arising good deeds.' The other is as the Mahaprajnaparamita Sutra says, namely emptiness of existent dharmas (Bhāva-śūnyatā), emptiness of nonexistent dharmas (Abhāva-śūnyatā), emptiness of own dharmas (Svabhāva-śūnyatā), and emptiness of other dharmas (Parabhāva-śūnyatā), as explained above. Or it may be said to be five, as the Infinite Life Sutra says, emptiness, signlessness, wishlessness, non-action, and non-arising, these are the five. Emptiness and signlessness have the same meaning as explained earlier. Without those false appearances and desires, it is called 'wishlessness'. Non-action and non-arising are also as explained above. Or it may be divided into seven, as the Mahaprajnaparamita Sutra says, this is as explained above. Or it may be divided into nine, as the Abhidharmahrdaya Sutra says. Or it may be divided into eleven, as the Nirvana Sutra says. Or it may be divided into fourteen, as the Mahaprajnaparamita Sutra says. Or it may be said to be eighteen, as the Mahaprajnaparamita Sutra says. Or it may be said to be twenty-two emptinesses. Or it may be said to be twenty-five emptinesses, as the Nirvana Sutra says. Broadly speaking, there are countless. Now, according to one explanation, let us discuss the eleven emptinesses, namely inner emptiness (Adhyātma-śūnyatā) up to great emptiness (Mahā-śūnyatā). Among these eleven emptinesses, the first ten aspect emptinesses are eliminated in the diligently arising dharmas to reveal emptiness. The last one, true emptiness (Paramārtha-śūnyatā), in the essence of the true mind, is inherently quiescent, hence it is called 'emptiness'. How is this known? The first ten emptinesses are like the ten Dharma equalities in the sixth ground (six stages in the Bodhisattva path).
地持名為妄想。境界十法平等。故知。相空。其大空者。地經名為阿梨耶識觀。故知。真空。人復說言。前十境空。后一智空。此亦有以。于妄分齊。心外有法。破之顯無。故曰境空。于真分齊。心外無法。一切諸法。皆即心說。就之辨空。名為智空。復前十中初之八空。將無破有。第九一空。用有破無。第十空空。以非有無雙破有無。與地經中十平等同。前八空中初之七空。明無性空。破去眾生及法自性。后一明其無相之空。破遣眾生及法之相。前七空中初六。破遣眾生之性。后一性空破遣法性。前六空中初五。約就現在觀空。后一約就過去觀空。就前五中。初之三門。就事觀空。后二就法。言內空者。眾生五陰。是其內法。是內法中。無有我人眾生壽命常樂我凈故。名為空。未空法體。言外空者。非情之法。說以為外。是外法中。亦無我人眾生壽命常樂我凈故。名外空。此二別觀。內外空者。總觀向前內外諸法。無我人等。名內外空。何故前別而後總乎。釋有兩義。一隨觀難易。分為三種。始時觀內。未及其外。第二觀外。不及其內。故先別觀。第三觀熟方能合觀。故后總也。問曰。諸法總知則易。別知則難。故二乘人。但能總相。知于苦等不能別知。菩薩方能差別異知。方何。今此先別後總。釋言。有以。法有
【現代漢語翻譯】 現代漢語譯本 『地持』（Dìchí，指《菩薩地持經》）中說的『妄想』，指的是境界十法平等。因此可知，這是『相空』（xiàng kōng，現象的空性）。其中，『大空』（dà kōng，偉大的空性），在《地經》（Dì jīng，指《菩薩地持經》）中被稱為『阿梨耶識觀』（ā lí yé shí guān，對阿賴耶識的觀察）。因此可知，這是『真空』（zhēn kōng，真實的空性）。 有人又說，前面的十境是空的，後面的一個智慧也是空的。這種說法也有道理。在妄想的範疇內，心外有法，破除它，就顯現出『無』（wú，不存在），所以說『境空』（jìng kōng，境界的空性）。在真實的範疇內，心外沒有法，一切諸法，都是從心而說。就此來辨別空性，就叫做『智空』（zhì kōng，智慧的空性）。 再者，前面的十種空性中，最初的八種空性，是將『無』（wú，不存在）用來破除『有』（yǒu，存在）；第九種空性，是用『有』（yǒu，存在）來破除『無』（wú，不存在）；第十種『空空』（kōng kōng，空性的空性），是用非有非無同時破除有和無。這與《地經》（Dì jīng，指《菩薩地持經》）中的十種平等相同。 前面的八種空性中，最初的七種空性，闡明的是『無性空』（wú xìng kōng，無自性的空性），破除眾生和法的自性。後面一種闡明的是『無相之空』（wú xiàng zhī kōng，無現象的空性），破除眾生和法的現象。前面的七種空性中，最初的六種，破除眾生的自性，後面一種『性空』（xìng kōng，自性的空性）破除法的自性。前面的六種空性中，最初的五種，是就現在來觀察空性，後面一種是就過去來觀察空性。就前面的五種空性中，最初的三種，是就事來觀察空性，後面的兩種是就法來觀察空性。 說到『內空』（nèi kōng，內在的空性），眾生的五陰（wǔ yīn，色、受、想、行、識），是其內在的法。在這內在的法中，沒有我、人、眾生、壽命、常、樂、我、凈，所以叫做空。還沒有空掉法的本體。 說到『外空』（wài kōng，外在的空性），非情之法，被說成是外在的。在這外在的法中，也沒有我、人、眾生、壽命、常、樂、我、凈，所以叫做外空。這是兩種分別的觀察。 『內外空』（nèi wài kōng，內外空性），是總的觀察向前面的內外諸法，沒有我、人等等，叫做內外空。為什麼前面是分別的，而後面是總的呢？解釋有兩種含義：一是隨著觀察的難易，分為三種。開始時觀察內在，還沒有達到外在；第二觀察外在，還沒有達到內在，所以先分別觀察；第三觀察熟練了才能合併觀察，所以後面是總的。 有人問：諸法總的知道就容易，分別知道就難。所以二乘人（èr shèng rén，聲聞乘和緣覺乘的修行者），只能總相的知道苦等等，不能分別的知道。菩薩（pú sà，菩提薩埵）才能差別的知道。為什麼現在這裡先分別后總的呢？解釋說：有道理。法有...
【English Translation】 English version 'Dichí' (地持, referring to the Bodhisattva-bhumi Sutra) calls 'delusion' (妄想, wàngxiǎng) the equality of the ten dharmas of realms. Therefore, it is known that this is 'emptiness of characteristics' (相空, xiàng kōng). Among them, 'great emptiness' (大空, dà kōng) is called 'Ālaya-vijñāna contemplation' (阿梨耶識觀, ā lí yé shí guān) in the 'Dijing' (地經, referring to the Bodhisattva-bhumi Sutra). Therefore, it is known that this is 'true emptiness' (真空, zhēn kōng). Someone also says that the previous ten realms are empty, and the latter one wisdom is also empty. This statement also has its reasons. Within the scope of delusion, there are dharmas outside the mind. Eliminating them reveals 'non-existence' (無, wú), so it is called 'emptiness of realms' (境空, jìng kōng). Within the scope of truth, there are no dharmas outside the mind. All dharmas are spoken from the mind. Discriminating emptiness based on this is called 'emptiness of wisdom' (智空, zhì kōng). Furthermore, among the previous ten emptinesses, the first eight emptinesses use 'non-existence' (無, wú) to eliminate 'existence' (有, yǒu); the ninth emptiness uses 'existence' (有, yǒu) to eliminate 'non-existence' (無, wú); the tenth 'emptiness of emptiness' (空空, kōng kōng) simultaneously eliminates existence and non-existence with neither existence nor non-existence. This is the same as the ten equalities in the 'Dijing' (地經, referring to the Bodhisattva-bhumi Sutra). Among the previous eight emptinesses, the first seven emptinesses clarify 'emptiness of no-self-nature' (無性空, wú xìng kōng), eliminating the self-nature of sentient beings and dharmas. The latter one clarifies 'emptiness of no-characteristics' (無相之空, wú xiàng zhī kōng), eliminating the characteristics of sentient beings and dharmas. Among the previous seven emptinesses, the first six eliminate the self-nature of sentient beings, and the latter 'emptiness of self-nature' (性空, xìng kōng) eliminates the self-nature of dharmas. Among the previous six emptinesses, the first five observe emptiness based on the present, and the latter one observes emptiness based on the past. Among the previous five emptinesses, the first three observe emptiness based on events, and the latter two observe emptiness based on dharmas. Speaking of 'inner emptiness' (內空, nèi kōng), the five skandhas (五陰, wǔ yīn, form, feeling, perception, volition, and consciousness) of sentient beings are their inner dharmas. Within these inner dharmas, there is no self, person, sentient being, life, permanence, joy, self, purity, so it is called emptiness. The substance of the dharma has not yet been emptied. Speaking of 'outer emptiness' (外空, wài kōng), non-sentient dharmas are said to be external. Within these external dharmas, there is also no self, person, sentient being, life, permanence, joy, self, purity, so it is called outer emptiness. These are two separate observations. 'Inner and outer emptiness' (內外空, nèi wài kōng) is the general observation of the previous inner and outer dharmas, without self, person, etc., called inner and outer emptiness. Why are the former separate and the latter general? There are two meanings in the explanation: one is that it is divided into three types according to the difficulty of observation. At the beginning, one observes the inner, not yet reaching the outer; second, one observes the outer, not yet reaching the inner, so one observes separately first; third, one can combine the observations only when one is proficient, so the latter is general. Someone asks: It is easy to know all dharmas generally, but difficult to know them separately. Therefore, the Two Vehicles (二乘人, èr shèng rén, practitioners of the Śrāvakayāna and Pratyekabuddhayāna) can only know suffering etc. in general, but cannot know them separately. Bodhisattvas (菩薩, pú sà) can know them differently. Why is it that here we first separate and then generalize? The explanation says: There is a reason. Dharmas have...
兩種。一是同相。二是別相。空無我等諸法。齊通名為同相。色受想等事相。各異名為別相。於此二中。若欲尋伺以知其別。總易別難。故先觀總。后觀其別。若欲尋別以知其同。別易總難。故先別觀。后為總觀。今依後門。先別後總。此之一義。隨觀難易故分三種。二對患不同故分三種。人別有三。一者著內情多。著外情少。故先觀內。二著外情多。著內情少。故須觀外。三內外俱著。故須總觀。此前三種。就事觀空。次後兩門。就法明空。法有二種。一者有為。二者無為。苦無常等生滅法數。是其有為。三無為等。是其無為。有為法中。無我人等。名有為空。無為法中。無我人等。名無為空。問曰。向前內外等中。離合為三。今此有為無為法中。何不如是。唯別無總。釋言。準量理亦無傷。但今為明內外二法同是有故。合觀則難。是故第三內外。總觀有為無為。有無位別。合觀則易。故無第三有無總也。此前五種。就現境界以明空義。無始空者。更無別義。但就過去觀前五空。名無始空。明此諸法非今始觀方無我人。無始已來常自空也。問曰。何故唯就過去說無始空。不就未來說無終空。準量應得。但今為明過去法者起患根本。無始已來所執著處故。須觀之。過現既空。類當可知。故略不論。又三世法。次第相生
【現代漢語翻譯】 現代漢語譯本 兩種空觀方法：一是同相空（Samanya-laksana），二是別相空（Visesa-laksana）。空、無我等諸法，普遍共通的性質稱為同相空；色、受、想等事物的個別現象，各自差異的性質稱為別相空。 在這兩種空觀中，如果想要通過尋伺來了解它們的區別，總體的觀察容易，個別的觀察困難，所以先觀察總體，后觀察個別。如果想要通過尋伺個別來了解它們的共同點，個別的觀察容易，總體的觀察困難，所以先觀察個別，然後進行總體觀察。現在依照后一種方法，先別觀，后總觀。這一意義，根據觀察的難易程度分為三種。 因為對煩惱的執著不同，所以分為三種情況：第一種人，執著于內在情感多，執著于外在情感少，所以先觀察內在；第二種人，執著于外在情感多，執著于內在情感少，所以需要觀察外在；第三種人，內外都執著，所以需要總體觀察。以上三種情況，是就事相來觀察空性。 接下來的兩種方法，是就法理來闡明空性。法有兩種：一是有為法（Samskrta），二是無為法（Asamskrta）。苦、無常等生滅變化的法，屬於有為法；三無為（Trini Asamskrta）等，屬於無為法。在有為法中，沒有我、人等，稱為有為空；在無為法中，沒有我、人等，稱為無為空。 問：前面內外等情況中，離散和合共有三種，現在這有為法和無為法中，為什麼不像前面那樣，只有個別而沒有總體呢？ 答：按照道理推斷，也可以有總體觀察，但現在是爲了說明內外兩種法同樣都是有，合起來觀察就困難。所以第三種情況是內外總體觀察。有為法和無為法，在體位上有差別，合起來觀察就容易，所以沒有第三種有無總體觀察。 以上五種情況，是就顯現的境界來闡明空性的意義。無始空（Anadi-sunyata），沒有其他的意義，只是就過去來觀察前面的五種空，稱為無始空。說明這些法不是現在才開始觀察才發現沒有我、人，而是從無始以來就一直是空的。 問：為什麼只就過去說無始空，不就未來講無終空（Aparanta-sunyata）呢？按照道理推斷應該可以有。 答：現在是爲了說明過去法是產生煩惱的根本，是無始以來所執著的地方，所以需要觀察它。過去和現在既然是空的，類似的情況在未來也可以知道，所以簡略地不討論。而且三世（Tri-kala）的法，是次第相生的。
【English Translation】 English version There are two types of emptiness contemplation: one is Samanya-laksana (同相空), and the other is Visesa-laksana (別相空). The universal and common nature of all dharmas such as emptiness and non-self is called Samanya-laksana; the individual phenomena of things such as form, feeling, and thought, each with different natures, are called Visesa-laksana. Among these two types of emptiness contemplation, if one wants to understand their differences through investigation, the overall observation is easy, while the individual observation is difficult. Therefore, one should first observe the overall and then observe the individual. If one wants to understand their commonalities through investigating the individual, the individual observation is easy, while the overall observation is difficult. Therefore, one should first observe the individual and then conduct an overall observation. Now, according to the latter method, first Visesa-laksana, then Samanya-laksana. This meaning is divided into three types based on the difficulty of observation. Because the attachment to afflictions is different, it is divided into three situations: The first type of person is more attached to inner emotions and less attached to outer emotions, so one should first observe the inner; the second type of person is more attached to outer emotions and less attached to inner emotions, so one needs to observe the outer; the third type of person is attached to both inner and outer, so one needs to observe the overall. The above three situations are observing emptiness from the perspective of phenomena. The following two methods are to explain emptiness from the perspective of Dharma principles. There are two types of Dharma: one is Samskrta (有為法), and the other is Asamskrta (無為法). Dharmas of arising and ceasing changes such as suffering and impermanence belong to Samskrta; Trini Asamskrta (三無為) etc. belong to Asamskrta. In Samskrta, there is no self, person, etc., which is called Samskrta-sunyata (有為空); in Asamskrta, there is no self, person, etc., which is called Asamskrta-sunyata (無為空). Question: In the previous situations of inner and outer, there are three types of separation and combination. Now, in these Samskrta and Asamskrta, why isn't it like the previous case, with only individual and no overall? Answer: According to logical reasoning, there can also be an overall observation, but now it is to explain that both inner and outer dharmas are equally existent, and it is difficult to observe them together. Therefore, the third situation is the overall observation of inner and outer. Samskrta and Asamskrta have differences in their positions, and it is easy to observe them together, so there is no third type of overall observation of existence and non-existence. The above five situations are to explain the meaning of emptiness from the perspective of manifested realms. Anadi-sunyata (無始空) has no other meaning, but it is called Anadi-sunyata by observing the previous five emptinesses from the past. It explains that these dharmas are not that we only start observing now and discover that there is no self or person, but that they have always been empty since the beginningless past. Question: Why only talk about Anadi-sunyata in terms of the past, and not talk about Aparanta-sunyata (無終空) in terms of the future? According to logical reasoning, it should be possible. Answer: Now it is to explain that the past Dharma is the root of generating afflictions, and it is the place of attachment since the beginningless past, so it needs to be observed. Since the past and present are empty, similar situations can be known in the future, so it is briefly not discussed. Moreover, the dharmas of Tri-kala (三世) arise in sequential order.
。過為現本。現為過末。現為當本。當爲現末。現法易觀。故先就之。以觀空理。現由過生故。后就本觀無始空。以本類末。義在易知。故觀過現。類知未來。不假就當觀無終空。又問。若爾六通之中。亦應如是但知過現。何用天眼知未來乎。釋言。不類六通知事。三世事異故須別知。空義理同。可以類知。故不別論。此前六種。是眾生空。第七法空。言性空者。觀法虛假無有自性。名為性空。前七破性。下一破相。破遣眾生及諸法相。見因緣相亦無所有。是以經言。無所有者。如人無子。名之為空。非是子明無性空。又如貧人無物名空。亦非就物明無性空。如人無子。遣眾生相。如貧無物。破遣法相。此前八空。以無遣有。第一義空。以有遣無。名前八空。為第一義。彼第一義。亦皆空寂。是故名為第一義空。是以經言。云何名為第一義空。是眼生時無所從來。及其滅時去無所至。推其實法。了不可得名第一義。云何名為第一義空。有業有報。不得作者。故名為空。良以宣說因緣業報。為第一義故。因緣外無別有彼第一義諦。性不可得故名為空。此前九空。別遣有無。第十空空。存無雙遣。是以經言。是有是無。是名空空。是是非是。是名空空。是有是無。是名空空者。就詮彰理。是是非是。是名空空者。拂相顯寂
【現代漢語翻譯】 現代漢語譯本： 『過』（過去）是『現』（現在）的本源，『現』是『過』的末端；『現』是『當』（未來）的本源，『當』是『現』的末端。『現』法容易觀察，所以先從『現』入手，以觀察空性的道理。『現』由『過』產生，所以之後就從本源觀察無始的空性，以本源比擬末端，意義在於容易理解。因此，觀察『過』和『現』，可以類推得知未來，不需要特別就『當』來觀察無終的空性。又問：如果這樣，六神通之中，也應該只是知道過去和現在，為何還要用天眼來知曉未來呢？回答說：這不能類比六神通知曉事物，因為三世的事物不同，所以需要分別知曉。而空性的道理是相同的，可以通過類推得知，所以不需要分別討論。以上六種是眾生空。 第七種是法空。說到『性空』，就是觀察諸法虛假，沒有自性，名為性空。前面七種是破除自性，下面一種是破除表相，破除眾生和諸法的表相，見到因緣的表相也是空無所有。因此經中說，『無所有』，就像人沒有兒子，稱之為『空』，但並非因為兒子本身沒有自性而空。又如貧窮的人沒有財物，稱之為『空』，也不是就財物本身來說明沒有自性而空。就像人沒有兒子，是破除眾生相；就像貧窮的人沒有財物，是破除法相。以上八空，以『無』來破除『有』。 第一義空，是以『有』來破除『無』。前面八空，是爲了第一義。而這第一義，也都是空寂的，所以名為第一義空。因此經中說，『什麼叫做第一義空？』是眼睛產生時沒有從哪裡來，以及它滅去時沒有到哪裡去，推究其實際的法，完全不可得，名為第一義。『什麼叫做第一義空？』是有業有報，但沒有作者，所以名為空。正是因為宣說因緣業報，才是第一義，因為在因緣之外沒有別的第一義諦，自性不可得，所以名為空。以上九空，分別破除『有』和『無』。 第十種是空空，保留『無』，同時破除兩者。因此經中說，『是有是無，是名空空』，『是是非是，是名空空』。『是有是無，是名空空』，是就詮釋來彰顯道理。『是是非是，是名空空』，是拂去表相，顯現寂靜。
【English Translation】 English version: 'Past' is the origin of 'present', and 'present' is the end of 'past'; 'present' is the origin of 'future', and 'future' is the end of 'present'. The 'present' dharma is easy to observe, so start with the 'present' to observe the principle of emptiness. The 'present' arises from the 'past', so later observe the beginningless emptiness from the origin, using the origin to analogize the end, the meaning is easy to understand. Therefore, observing the 'past' and 'present', one can infer the future, without specifically observing the endless emptiness from the 'future'. Furthermore, if that's the case, among the six superknowledges (Abhijna), one should only know the past and present, why use the divine eye ( দিব্য চক্ষু, Divya-cakṣu) to know the future? The answer is: this cannot be compared to the six superknowledges knowing things, because the things of the three times are different, so they need to be known separately. But the principle of emptiness is the same, it can be known by analogy, so there is no need to discuss it separately. The above six are the emptiness of beings (Pudgala-shunyata). The seventh is the emptiness of dharmas (Dharma-shunyata). Speaking of 'nature emptiness' (Svabhava-shunyata), it is observing that all dharmas are false and have no self-nature (Svabhava), called nature emptiness. The previous seven are to break self-nature, and the following one is to break phenomena, breaking the phenomena of beings and all dharmas, seeing that the phenomena of conditions are also empty and non-existent. Therefore, the sutra says, 'non-existent', like a person without a son, called 'empty', but it is not because the son himself has no self-nature that he is empty. Also, like a poor person without possessions, called 'empty', it is not to explain that the thing itself has no self-nature. Just like a person without a son, it is to break the phenomena of beings; just like a poor person without possessions, it is to break the phenomena of dharmas. The above eight emptinesses use 'non-existence' to break 'existence'. The first meaning of emptiness (Paramartha-shunyata) uses 'existence' to break 'non-existence'. The previous eight emptinesses are for the first meaning. And this first meaning is also empty and still, so it is called the first meaning of emptiness. Therefore, the sutra says, 'What is called the first meaning of emptiness?' It is that when the eye arises, it does not come from anywhere, and when it ceases, it does not go anywhere, investigating its actual dharma, it is completely unattainable, called the first meaning. 'What is called the first meaning of emptiness?' There is karma (Karma) and retribution (Vipaka), but there is no creator, so it is called emptiness. It is precisely because the explanation of karma and retribution is the first meaning, because there is no other ultimate truth (Paramārtha-satya) outside of conditions, and self-nature is unattainable, so it is called emptiness. The above nine emptinesses separately break 'existence' and 'non-existence'. The tenth is emptiness of emptiness (Shunyata-shunyata), retaining 'non-existence' while breaking both. Therefore, the sutra says, 'It is existence and non-existence, it is called emptiness of emptiness', 'It is is and is not, it is called emptiness of emptiness'. 'It is existence and non-existence, it is called emptiness of emptiness', it is to highlight the principle through interpretation. 'It is is and is not, it is called emptiness of emptiness', it is to brush away phenomena and reveal stillness.
。言是有者。牒前第九有遣無也。言是無者。牒前第八無遣有也。是名空空。就詮彰理。謂前所牒有無法性。即是第十空空義也。雖言有無。是其空空義。猶未顯故。后拂相以顯理寂。非是有無二相併立。說為空空。蓋乃有無二相。雙舍名空空也。義意如是。言是是者。牒前經中是有無二種是也。言非是者。遣前是有是無是也。理非有故。是有非是。理非無故。是無非是。兩是俱非。故號空空。相狀如何。因緣之法。有無同體。以同體故。無法為有。有法為無。無為有故。有則非有。有為無故。無則非無。是以有無皆非自性。非自性故說為空空。此前十門。是其相空。破遣情相。以明空理。第十一空。就實辨空。就彼真性緣起行德。說為空也。是以經言。波若波羅蜜。名為大空。波若之體。即是真實如來藏識。如來藏中。統含法界恒沙佛法。恒沙佛法同一體性。互相緣集。無有一法別守自性。故說為空。法界皆空。空寧不大。是以就實說為大空。地經之中。亦同此說。故彼文中。阿梨耶識。名為大空。前十相空即是。地經第六地中十法平等。雖不一一名數相對。其義大同。后一真空。即彼所顯無生法體。又彼六地所得十空三昧之中。生空法空第一義空即是。此中前十相空大空已后余之七空即是。此中大空不攝。十一空
【現代漢語翻譯】 現代漢語譯本 『言是有者』，這是承接前面第九個『有』，用來遣除『無』的說法。 『言是無者』，這是承接前面第八個『無』，用來遣除『有』的說法。這叫做『空空』。 就詮釋來彰顯道理而言，前面所承接的『有』和『無』的法性，就是第十個『空空』的意義。雖然說了『有』和『無』，但這仍然沒有完全顯現『空空』的意義，所以後面要拂除『有』和『無』的相，來顯現寂滅的真理。不是說『有』和『無』兩種相併立，然後說它們是『空空』，而是說『有』和『無』兩種相都要捨棄，才叫做『空空』。意義就是這樣。 『言是是者』，這是承接前面經文中的『是有』和『是無』兩種『是』。 『言非是者』，這是遣除前面所說的『是有是』和『是無是』。因為理體不是『有』，所以『是有』就『非是』；因為理體不是『無』，所以『是無』就『非是』。兩個『是』都不是，所以叫做『空空』。 它的相狀是怎樣的呢？因緣所生的法，『有』和『無』是同一體性的。因為是同一體性，所以『無法』可以成為『有』，『有法』可以成為『無』。因為『無』可以成為『有』，所以『有』就不是真正的『有』；因為『有』可以成為『無』，所以『無』就不是真正的『無』。因此，『有』和『無』都沒有自性，沒有自性所以說是『空空』。 前面的十種『空』，是『相空』，破除情執的相，來闡明『空』的道理。第十一種『空』，是就實性來辨析『空』，就真性緣起行德來說『空』。所以經文說，『般若波羅蜜』（Prajna Paramita，智慧到彼岸），名為『大空』。般若的本體，就是真實的如來藏識（Tathagatagarbha-vijnana，如來所藏的意識）。如來藏中，統攝包含法界恒河沙數般的佛法。恒河沙數般的佛法同一體性，互相緣起聚集，沒有一法單獨保有自性，所以說是『空』。法界都是空的，空難道不大嗎？所以就實性來說是『大空』。《地經》（Dashabhumika Sutra）中，也是同樣的說法。所以那部經文中，阿梨耶識（Alaya-vijnana，阿賴耶識）名為『大空』。前面的十種『相空』，就是《地經》第六地中的十法平等。雖然不是一一對應，但意義大致相同。後面一種『真空』，就是《地經》所顯示的無生法體。另外，《地經》第六地所得到的十空三昧之中，生空、法空、第一義空，就是這裡的前十種『相空』和『大空』之後的其餘七空。這裡的大空不包括在十一種空之中。
【English Translation】 English version 『To say it exists』 refers back to the ninth 『existence』 mentioned earlier, used to negate the notion of 『non-existence.』 『To say it does not exist』 refers back to the eighth 『non-existence』 mentioned earlier, used to negate the notion of 『existence.』 This is called 『emptiness of emptiness』 (空空, kong kong). In terms of explaining and revealing the principle, the nature of 『existence』 and 『non-existence』 referred to earlier is the meaning of the tenth 『emptiness of emptiness.』 Although 『existence』 and 『non-existence』 are mentioned, the meaning of 『emptiness of emptiness』 is not yet fully revealed. Therefore, the appearances of 『existence』 and 『non-existence』 are later brushed aside to reveal the truth of quiescence. It is not that the two appearances of 『existence』 and 『non-existence』 stand side by side, and then are said to be 『emptiness of emptiness,』 but rather that both appearances of 『existence』 and 『non-existence』 must be abandoned, and then it is called 『emptiness of emptiness.』 The meaning is like this. 『To say it is 『is』』 refers back to the two kinds of 『is,』 『existence is』 and 『non-existence is,』 in the previous scripture. 『To say it is not 『is』』 negates the previously mentioned 『existence is is』 and 『non-existence is is.』 Because the principle is not 『existence,』 therefore 『existence is』 is 『not is』; because the principle is not 『non-existence,』 therefore 『non-existence is』 is 『not is.』 Both 『is』 are not, therefore it is called 『emptiness of emptiness.』 What is its appearance like? The dharma (法, dharma) arising from conditions, 『existence』 and 『non-existence』 are of the same essence. Because they are of the same essence, 『non-existence』 can become 『existence,』 and 『existence』 can become 『non-existence.』 Because 『non-existence』 can become 『existence,』 therefore 『existence』 is not truly 『existence』; because 『existence』 can become 『non-existence,』 therefore 『non-existence』 is not truly 『non-existence.』 Therefore, both 『existence』 and 『non-existence』 have no self-nature. Because they have no self-nature, it is said to be 『emptiness of emptiness.』 The previous ten 『emptinesses』 are 『emptiness of characteristics』 (相空, xiang kong), breaking through the emotional attachments to appearances, to clarify the principle of 『emptiness.』 The eleventh 『emptiness』 is to discern 『emptiness』 based on reality, speaking of 『emptiness』 based on the true nature, conditioned arising, and virtuous conduct. Therefore, the scripture says, 『Prajna Paramita』 (般若波羅蜜, Prajna Paramita, Perfection of Wisdom), is called 『great emptiness』 (大空, da kong). The essence of Prajna is the true Tathagatagarbha-vijnana (如來藏識, Tathagatagarbha-vijnana, Storehouse Consciousness of the Thus Come One). Within the Tathagatagarbha, it encompasses countless Buddha-dharmas (佛法, Buddha-dharmas) of the Dharma Realm. These countless Buddha-dharmas are of the same essence, arising and gathering together through mutual conditions, with no single dharma separately maintaining its own self-nature. Therefore, it is said to be 『empty.』 The Dharma Realm is all empty, how could emptiness not be great? Therefore, based on reality, it is said to be 『great emptiness.』 The Dashabhumika Sutra (地經, Dashabhumika Sutra) also says the same thing. Therefore, in that scripture, the Alaya-vijnana (阿梨耶識, Alaya-vijnana, Storehouse Consciousness) is called 『great emptiness.』 The previous ten 『emptinesses of characteristics』 are the ten dharmas of equality in the sixth ground of the Dashabhumika Sutra. Although they do not correspond one-to-one, their meanings are largely the same. The later 『true emptiness』 (真空, zhen kong) is the unborn dharma body revealed in the Dashabhumika Sutra. In addition, among the ten samadhis of emptiness attained in the sixth ground of the Dashabhumika Sutra, emptiness of beings, emptiness of dharmas, and emptiness of the ultimate meaning are the remaining seven emptinesses after the previous ten 『emptinesses of characteristics』 and 『great emptiness』 here. The 『great emptiness』 here is not included in the eleven emptinesses.
義。略辨如是。
十二因緣義八門分別(釋名辨體一 開合廣略二 約時分別三 界地分別四 三性分別五 淺深分齊六 就人分別七 約智分別八)
第一釋名。並辨其體性。十二因緣者。謂從無明乃至老死。是其名也。言無明者。癡闇之心體無慧明故。曰無明。過去世中煩惱非一。以何義故偏說故明。釋有兩義。一彰通隱別。故說無明。過去世中一切煩惱。皆有闇惑迷理之義。就斯通義故說無明。二舉強攝弱故說無明。無明煩惱。迷於本際。集起生死。其力最強。從強以名。故說無明。但說無明。當知。一切余結皆隨。譬如世間王來王去餘眾皆隨主得其名。此亦如是。釋名既然。體相云何。于中差別乃有四種。一迷理無明。所謂迷於二諦之理。故經說言。不知諸諦第一義故。名為無明。如是等也。二發業無明。所謂三根三道煩惱。三根煩惱能發思業。三道煩惱發身口業。三覆業無明。謂造業已。重於前境起貪瞋等。覆助前業。令其增長。四潤生無明。亦名受生。謂受生時諸煩惱等。若依毗曇。九十八使一切煩惱。皆能潤生。斯則潤生。受生無別。若依成實。唯愛能潤。余但遠助。若據斯義。潤生則狹。局唯在愛。受生則寬。通於余結。地經亦然。故經言。愛水為潤。無明覆弊。我心溉灌。如是等也。
【現代漢語翻譯】 現代漢語譯本 意義。略微辨析如上。
十二因緣義八門分別（釋名辨體一 開合廣略二 約時分別三 界地分別四 三性分別五 淺深分齊六 就人分別七 約智分別八）
第一釋名。並辨其體性。十二因緣（Dvadashanga-pratityasamutpada）者，從無明（Avidya）乃至老死（Jaramarana），是它的名稱。所說的無明（Avidya），是指癡闇之心，其體性沒有智慧光明，所以稱為無明（Avidya）。過去世中的煩惱並非只有一種，因為什麼緣故偏偏說無明（Avidya）呢？解釋有兩層含義：一是彰顯普遍性而隱藏特殊性，所以說無明（Avidya）。過去世中一切煩惱，都有闇惑、迷惑真理的含義，就這種普遍的意義而言，所以說無明（Avidya）。二是舉出最強的而統攝較弱的，所以說無明（Avidya）。無明（Avidya）煩惱，迷惑于根本的實際，積聚生起生死，它的力量最強。從最強的方面來命名，所以說無明（Avidya）。但說了無明（Avidya），應當知道，一切其餘的結使都隨之而來。譬如世間的國王來了又去，其餘的臣眾都跟隨君主而得到名號。這裡也是這樣。解釋名稱已經完畢，它的體相是怎樣的呢？其中差別有四種：一是迷理無明（Avidya），就是迷惑於二諦（Dva Satya）的道理，所以經書上說，『因為不知諸諦（Satya）的第一義，所以稱為無明（Avidya）』，像這樣等等。二是發業無明（Avidya），就是指三根三道的煩惱。三根煩惱能引發思業，三道煩惱能引發身口業。三是覆業無明（Avidya），是指造業之後，又對之前的境界生起貪瞋等等，覆蓋幫助之前的業，使它增長。四是潤生無明（Avidya），也叫受生，是指受生時的各種煩惱等等。如果依照《毗曇》（Abhidharma），九十八使一切煩惱，都能潤生，這樣說來，潤生和受生就沒有區別了。如果依照《成實論》，只有愛才能潤生，其餘的只是遠距離的幫助。如果根據這個意義，潤生就狹窄了，侷限在愛。受生就寬泛了，通於其餘的結使。《地經》也是這樣。所以經書上說，『愛水為潤，無明（Avidya）覆蓋遮蔽，我心灌溉』，像這樣等等。
【English Translation】 English version Meaning. Briefly explained as above.
Eight Aspects of Distinguishing the Meaning of the Twelve Nidanas (Explaining the Name and Differentiating the Substance 1; Opening, Closing, Broadening, and Summarizing 2; Differentiating by Time 3; Differentiating by Realms and Grounds 4; Differentiating by the Three Natures 5; Distinguishing Shallow and Deep Boundaries 6; Differentiating by Individuals 7; Differentiating by Wisdom 8)
First, explain the name and differentiate its substance. The Twelve Nidanas (Dvadashanga-pratityasamutpada) refer to the progression from Ignorance (Avidya) to Old Age and Death (Jaramarana). Ignorance (Avidya) refers to the mind of delusion and darkness, whose nature lacks the light of wisdom, hence it is called Ignorance (Avidya). In the past, there were not just one type of affliction. Why is it that Ignorance (Avidya) is specifically mentioned? There are two explanations: First, it highlights the general while concealing the specific, hence the mention of Ignorance (Avidya). All afflictions in the past possess the meaning of darkness, confusion, and delusion regarding the truth. In this general sense, it is called Ignorance (Avidya). Second, it raises the strongest and encompasses the weaker, hence the mention of Ignorance (Avidya). The affliction of Ignorance (Avidya) deludes the fundamental reality, accumulating and arising into birth and death, its power being the strongest. Named after the strongest aspect, it is called Ignorance (Avidya). However, by mentioning Ignorance (Avidya), it should be understood that all other fetters follow. It is like in the world, when a king comes and goes, the rest of the subjects follow the ruler and gain their titles. It is the same here. The explanation of the name is complete, what is its substance and characteristics? Among them, there are four kinds of differences: First, Ignorance (Avidya) that obscures the truth, which is delusion regarding the truth of the Two Truths (Dva Satya). Therefore, the scriptures say, 'Because of not knowing the primary meaning of the Truths (Satya), it is called Ignorance (Avidya),' and so on. Second, Ignorance (Avidya) that generates karma, which refers to the afflictions of the three roots and three paths. The afflictions of the three roots can generate mental karma, and the afflictions of the three paths can generate physical and verbal karma. Third, Ignorance (Avidya) that covers karma, which refers to, after creating karma, again arising greed, anger, etc., towards the previous realm, covering and assisting the previous karma, causing it to grow. Fourth, Ignorance (Avidya) that moistens birth, also called receiving birth, which refers to the various afflictions at the time of receiving birth. If according to the Abhidharma, all ninety-eight fetters can moisten birth, then there would be no difference between moistening birth and receiving birth. If according to the Tattvasiddhi Shastra, only love can moisten birth, and the rest only provide distant assistance. According to this meaning, moistening birth is narrow, limited to love. Receiving birth is broad, encompassing the remaining fetters. The Sutra on the Land is also like this. Therefore, the scriptures say, 'Love-water is the moisture, Ignorance (Avidya) covers and conceals, my mind irrigates,' and so on.
所言行者。諸業集起。名之為行。集起有二。一就業體。緣中集起。名之為行。二就功能。集起後果。故名為行。名義如是。體相云何。于中具以七門分別。一就性分別。行雖無量。要唯善惡。善惡二業。能得報故。無記無報。是故不說。二就具分別。所謂一切身口意業。三約果分別。如地經說。所謂罪福不動業也。三塗惡業。名之為罪。欲界地中人天善業。名之為福。上二界中八種定業。說為不動。四對報分別。所謂苦樂不苦不樂。三受之業。五就處分別。謂三界系。六就時分別。所謂現報生報后報不定報業。七隨相分別。相別有四。一黑二白三黑白雜四不黑不白。四中前三。是其有漏分段之因。后一無漏變易之因。業行無量。且論斯耳。此等后業聚之中具廣分別。所言識者。分別之義。于中分別乃有三種。一種子心識。作行以後。受生已前所有心識。為業煩惱所熏發故。能生後果。說為識支。若復通論。無明行中所有心識。亦是識支。二求生心識。在於中陰。三受生心識。名為識支。謂受生時。最初一念染污之心。于彼父母精血等事。妄想起于華池等愛。非起淫愛。言名色者。心從詮目故號為名。身形質礙。稱之為色。良以心法。冥漠難彰。非詮不辨。故從詮目說以為名。故楞伽云。以名宣說無色四陰。故說為名
【現代漢語翻譯】 現代漢語譯本 所謂『行』（Karma）者，指的是各種業力的積聚和生起。這被稱為『行』。積聚和生起有兩種含義：一是就業力的本體而言，因緣和合而生起，這被稱為『行』；二是就其功能而言，積聚併產生後果，因此也稱為『行』。『行』的名稱和意義就是這樣。那麼，它的體性和相狀又是怎樣的呢？對此，可以從七個方面來分別說明： 一、就性質來分別，『行』雖然有無量種，但主要只有善和惡兩種。只有善惡之業才能得到果報，而無記之業沒有果報，所以不在此討論。 二、就構成來分別，包括一切身、口、意所造作的業。 三、就果報來分別，如《地持經》所說，包括罪業、福業和不動業。三惡道的惡業稱為『罪』；欲界人天中的善業稱為『福』；色界和無色界中的八種禪定之業，稱為『不動』。 四、就感受來分別，包括苦受、樂受和不苦不樂受這三種感受所對應的業。 五、就所處境界來分別，指系屬於欲界、色界和無色界這三界之內的業。 六、就時間來分別，包括現報業、生報業、后報業和不定報業。 七、就相狀來分別，相狀的差別有四種：一是黑業，二是白業，三是黑白雜業，四是不黑不白業。在這四種業中，前三種是有漏業，是分段生死的因；后一種是無漏業，是變易生死的因。業行無量無邊，這裡只是簡單地討論這些。這些業在後面的業聚中會詳細地分別說明。 所謂『識』（Vijnana）者，是分別的意思。其中分別有三種：一種子心識，指的是造作業行之後，受生之前的所有的心識。因為受到業和煩惱的薰染，能夠產生後果，所以稱為『識支』。如果從廣義上來說，無明和行中的所有心識，也都是識支。二是求生心識，指在中陰身階段的心識。三是受生心識，也稱為識支，指的是受生時最初一念染污之心，對於父母精血等事，錯誤地產生華池等愛的想法，但並非是真正的淫愛。 所謂『名色』（Namarupa）者，心從詮釋和標目的角度被稱為『名』，身體的形狀和質礙被稱為『色』。因為心法是隱晦而難以彰顯的，不通過詮釋就無法辨別，所以從詮釋和標目的角度來說，稱為『名』。所以《楞伽經》說：『以名宣說無色四陰』，因此說為『名』。
【English Translation】 English version The so-called 『Karma』 ( 行者), refers to the accumulation and arising of various karmic forces. This is called 『Action』 (行). There are two meanings to accumulation and arising: first, in terms of the substance of karma, it arises from the combination of conditions, which is called 『Action』; second, in terms of its function, it accumulates and produces consequences, hence it is also called 『Action』. Such are the name and meaning of 『Action』. So, what are its substance and characteristics? This can be explained from seven aspects: 1. In terms of nature, although 『Action』 is of countless kinds, it is mainly only of two kinds: good and evil. Only good and evil karma can receive retribution, while neutral karma has no retribution, so it is not discussed here. 2. In terms of composition, it includes all actions created by body, speech, and mind. 3. In terms of consequences, as stated in the Dasabhumika Sutra (地持經), it includes sinful karma, meritorious karma, and unwavering karma. The evil karma of the three evil realms is called 『sin』; the good karma of humans and gods in the desire realm is called 『merit』; the eight kinds of meditative karma in the form and formless realms are called 『unwavering』. 4. In terms of feeling, it includes the karma corresponding to the three kinds of feelings: painful feeling, pleasant feeling, and neither painful nor pleasant feeling. 5. In terms of the realm where it is located, it refers to karma that is bound within the three realms of desire, form, and formless realms. 6. In terms of time, it includes karma that ripens in the present life, karma that ripens in the next life, karma that ripens in a later life, and karma that has an uncertain time of ripening. 7. In terms of characteristics, there are four kinds of differences in characteristics: first, black karma; second, white karma; third, mixed black and white karma; and fourth, neither black nor white karma. Among these four kinds of karma, the first three are defiled karma, which are the cause of segmented birth and death; the last one is undefiled karma, which is the cause of transformational birth and death. Karmic actions are immeasurable, but here we only discuss these simply. These karmas will be explained in detail in the subsequent section on the aggregation of karma. The so-called 『Consciousness』 (識者, Vijnana), means discernment. There are three kinds of discernment: first, seed consciousness, which refers to all consciousness after creating karmic actions and before being born. Because it is influenced by karma and afflictions, it can produce consequences, so it is called the 『Consciousness Limb』 (識支). If speaking broadly, all consciousness in ignorance and action is also a consciousness limb. Second, the consciousness seeking rebirth, which refers to the consciousness in the intermediate state (antarabhava). Third, the consciousness receiving rebirth, also called the consciousness limb, which refers to the first defiled thought at the time of rebirth, mistakenly generating thoughts of love for the essence and blood of the parents, like a lotus pond, but it is not true sexual love. The so-called 『Name and Form』 (名色者, Namarupa), the mind is called 『Name』 from the perspective of interpretation and designation, and the shape and materiality of the body are called 『Form』. Because the mind-dharma is obscure and difficult to manifest, it cannot be distinguished without interpretation, so it is called 『Name』 from the perspective of interpretation and designation. Therefore, the Lankavatara Sutra (楞伽經) says: 『With name, the four formless aggregates are proclaimed,』 hence it is called 『Name』.
。色相形現。可以現見。當相名色。十二因緣。通而論之。皆是名色。良以此支色心始具。名色相分段。故偏名支。言六入者。生識之處。名之為入。入別不同。離分六種。所謂眼耳鼻舌身意。前色增長。今為五入。前名增長。今為意入。所言觸者。觸對塵境。目之為觸。若依成實。對后受支說想為觸。觸假之初故名為觸。若依毗曇。以心法中觸數為觸。此之觸數。依根就塵。能令根塵共相觸對。故名為觸。大乘法中亦同此說。然觸有五。一增語觸。謂意地觸能發法故。二有對觸。謂五識中相應之觸觸對現境。故名有對。三者明觸。謂無漏觸。四無明觸。謂諸煩惱相應之觸。五處中觸。所謂一切有漏之觸。故雜心云。增語及有對明無明處中。五中前二。約根以分。后之三種。隨性以別。此之五種大小不同。小乘法中所說不定。若取報觸以為觸支。增語有對及與處中。是其觸支。餘二則非。以明無明非報法故。若說一切有漏之觸以為觸支。除其明觸餘四皆是。明觸無漏。是故不取。大乘法中所說不定。若說分段。與小乘同。若說變易十二緣者。五觸皆是觸支所攝。所言受者。領納名受。于中分別廣略不定。或總為二。或分為二。一是身受。二是心受。五識相應。名為身受。意識相應。名為心受。或說為三。所謂苦樂不苦
【現代漢語翻譯】 現代漢語譯本 『色相形現，可以現見』，當下的相貌就稱為『色』。『十二因緣』，總的來說，都是『名色』。因為這一支（『名色』）是色和心的初始具備，『名色』的相貌可以分段，所以特別稱為一支。 所說的『六入』（ayatana，生識之處），是產生意識的地方，稱為『入』。『入』的類別不同，分為六種，就是眼、耳、鼻、舌、身、意。前面的『色』增長，現在成為五『入』。前面的『名』增長，現在成為『意入』。 所說的『觸』（sparsha，觸對塵境），接觸和麵對塵境，就稱為『觸』。如果依照成實宗的觀點，針對後面的『受』支，認為『想』是『觸』。『觸』是虛假的開始，所以稱為『觸』。如果依照毗曇宗的觀點，以心法中的『觸』數作為『觸』。這個『觸』數，依靠根，接觸塵，能夠使根和塵共同相互接觸和麵對，所以稱為『觸』。大乘佛法中也同樣這樣說。 然而『觸』有五種：一是增語觸，指意地觸能夠引發法；二是有對觸，指五識中相應的觸，接觸和麵對現實的境界，所以稱為有對；三是明觸，指無漏觸；四是無明觸，指各種煩惱相應的觸；五是處中觸，指一切有漏的觸。所以《雜心論》說：『增語及有對，明無明處中』。五種觸中，前兩種是根據根來劃分的，后三種是根據性質來區分的。這五種觸，大小乘的說法不同。如果取報觸作為觸支，那麼增語、有對以及處中，是觸支，其餘兩種則不是。因為明和無明不是報法。如果說一切有漏的觸作為觸支，那麼除了明觸，其餘四種都是。明觸是無漏的，所以不取。大乘佛法中所說的不確定。如果說分段生死，與小乘相同。如果說變易生死十二緣，五種觸都是觸支所攝。 所說的『受』（vedana，領納名受），領納就稱為『受』。其中分別廣略不定。或者總的分為兩種，或者分為兩種。一是身受，二是心受。五識相應，稱為身受；意識相應，稱為心受。或者說分為三種，就是苦、樂、不苦不樂。
【English Translation】 English version 'Form and appearance manifest, and can be seen.' The present appearance is called 'form' (rupa). The 'Twelve Nidanas' (dvadasanga-pratityasamutpada), generally speaking, are all 'name and form' (nama-rupa). Because this link ('name and form') is the initial possession of form and mind, and the appearance of 'name and form' can be segmented, it is specifically called a link. The so-called 'Six Entrances' (ayatana, places where consciousness arises), are the places where consciousness arises, called 'entrances'. The categories of 'entrances' are different, divided into six types, namely eye, ear, nose, tongue, body, and mind. The previous 'form' increases, and now becomes the five 'entrances'. The previous 'name' increases, and now becomes 'mind entrance'. The so-called 'contact' (sparsha, contact with the dust realm), contact and facing the dust realm is called 'contact'. According to the view of the Satyasiddhi School, in relation to the subsequent link of 'feeling' (vedana), 'perception' (samjna) is considered 'contact'. 'Contact' is the beginning of the unreal, so it is called 'contact'. According to the view of the Sarvastivada School, the 'number of contacts' in mental phenomena is taken as 'contact'. This 'number of contacts', relying on the root, contacts the dust, and can enable the root and dust to mutually contact and face each other, so it is called 'contact'. Mahayana Buddhism also says the same. However, there are five types of 'contact': First, augmentative contact, referring to the contact in the mind ground that can initiate the Dharma; second, opposing contact, referring to the corresponding contact in the five consciousnesses, contacting and facing the present realm, so it is called opposing; third, bright contact, referring to un-leaked contact; fourth, ignorant contact, referring to the contact corresponding to various afflictions; fifth, neutral contact, referring to all leaked contacts. Therefore, the Abhidharmasamuccaya says: 'Augmentative and opposing, bright, ignorant, and neutral'. Among the five types of contact, the first two are divided according to the root, and the last three are distinguished according to their nature. These five types of contact are different in the Small and Great Vehicles. If the retribution contact is taken as the contact link, then augmentative, opposing, and neutral are the contact links, and the other two are not. Because brightness and ignorance are not retribution phenomena. If all leaked contacts are said to be the contact link, then except for bright contact, the other four are. Bright contact is un-leaked, so it is not taken. What is said in Mahayana Buddhism is uncertain. If segmented birth and death are spoken of, it is the same as the Small Vehicle. If the twelve links of transformational birth and death are spoken of, all five contacts are included in the contact link. The so-called 'feeling' (vedana, reception is called feeling), reception is called 'feeling'. The distinction between broad and narrow is uncertain. Or it is generally divided into two types, or divided into two types. One is physical feeling, and the other is mental feeling. Corresponding to the five consciousnesses is called physical feeling; corresponding to the consciousness is called mental feeling. Or it is said to be divided into three types, namely suffering, pleasure, and neither suffering nor pleasure.
不樂。或說五受。所謂苦樂憂喜及舍。或說六受。謂六根中所生受也。或說十八。謂六根中各分苦樂不苦不樂三種受故。或復宣說三十六受。前十八中染凈分故。或說百八。如龍樹說。前三十六三世分之。故有百八。所言愛者。染境名愛。現在世中煩惱非一。以何義故偏名為愛。未來生死。由愛牽起。愛力功強。故偏說之。雖但說愛。余結皆隨。亦如世間王來王去餘眾皆隨。于中分別。略有二種。一愛己身。二愛所須。廣分有五。一于順情未得法中起欲得愛。二于順情已得法中起不失愛。三于違情未得法中起不得愛。四于違情已得法中起求舍愛。五于非違非順法中起處中愛。非極違情不生厭故。所言取者。前愛增上。取著境界故名為取。若具分別。取有四種。一是戒取。二是見取。三是欲取。四是我取。此之四種諸論不同。若依毗曇。一切三界戒取之心。說為戒取。一切三界身見邊見邪見見取。通名見取。欲界一切諸鈍煩惱。通名欲取。上二界中諸鈍煩惱。緣自身起。通名我取。若依成實。身見一使。名我語取。實無我體。但著我名。故云我語。依此身見起于邊見。取著斷常。若見斷者。則著五欲。名為欲取。以無後世。貪現樂故。若見常者。有利有鈍。若鈍根者。則取持戒。望後世樂。名為戒取。若利根者。計神是
【現代漢語翻譯】 現代漢語譯本 不樂。或者說五種感受（五受）。就是苦、樂、憂、喜和舍（不苦不樂）。或者說六種感受（六受），指六根（眼、耳、鼻、舌、身、意）所產生的感受。或者說十八種感受（十八受），因為六根中每一種都分為苦、樂、不苦不樂三種感受。或者進一步宣說三十六種感受（三十六受），因為前面的十八種感受又分為染污和清凈兩種。或者說一百零八種感受（百八受），如龍樹菩薩所說，前面的三十六種感受再分為過去、現在、未來三世，所以有一百零八種。 所說的『愛』，是指對染污境界的執著，稱為愛。在現在世中，煩惱不止一種，為什麼特別稱為愛呢？因為未來的生死輪迴，是由愛來牽引的。愛的力量強大，所以特別說明它。雖然只說了愛，但其他的煩惱結也會隨之而來，就像世間的國王來了或去了，其他的臣民都會跟隨一樣。 在其中進行分別，大致有兩種：一是愛自己，二是愛自己所需要的。廣泛地分有五種：一是對順意的、未得到的法，產生想要得到的愛（欲得愛）；二是對順意的、已得到的法，產生不想失去的愛（不失愛）；三是對違逆的、未得到的法，產生不想得到的愛（不得愛）；四是對違逆的、已得到的法，產生想要捨棄的愛（求舍愛）；五是對非違逆非順意的法，產生處在中間狀態的愛（處中愛）。因為不是極端的違逆，就不會產生厭惡。 所說的『取』，是前面的愛更加強烈，執著于境界，所以稱為取。如果具體分別，取有四種：一是戒取（戒禁取見），二是見取（見取見），三是欲取（欲貪），四是我取（我執）。這四種取在各種論典中的說法不同。如果按照《阿毗達磨》（毗曇）的說法，一切三界（欲界、色界、無色界）中執著于戒律的心，稱為戒取。一切三界中執著于身見、邊見、邪見、見取見，統稱為見取。欲界中一切遲鈍的煩惱，統稱為欲取。上二界（色界、無色界）中，由自身產生的遲鈍煩惱，統稱為我取。 如果按照《成實論》的說法，身見這一種煩惱，稱為我語取，實際上沒有我的實體，只是執著於我的名稱，所以稱為我語。依靠這種身見，產生邊見，執著于斷滅或常恒。如果認為斷滅，就會執著於五欲，稱為欲取，因為認為沒有後世，所以貪圖眼前的快樂。如果認為常恒，有利根和鈍根兩種。如果是鈍根的人，就會執著于持戒，希望得到後世的快樂，稱為戒取。如果是利根的人，就認為神是常恒的。
【English Translation】 English version 'Not-pleasure.' Or it speaks of the five feelings (pañca vedanā skandha): namely, suffering, pleasure, sorrow, joy, and equanimity (neither suffering nor pleasure). Or it speaks of the six feelings (ṣaḍ vedanā): referring to the feelings arising from the six sense bases (ṣaḍāyatana). Or it speaks of the eighteen feelings (aṣṭādaśa vedanā): because each of the six sense bases is divided into three types of feelings—suffering, pleasure, and neither suffering nor pleasure. Or it further expounds the thirty-six feelings (ṣaṭtriṃśad vedanā): because the preceding eighteen feelings are divided into defiled and pure. Or it speaks of the one hundred and eight feelings (aṣṭottaraśata vedanā), as Nāgārjuna (龍樹) says: the preceding thirty-six are divided into the three times (past, present, future), hence there are one hundred and eight. What is meant by 'craving' (tṛṣṇā) is the attachment to defiled realms, called craving. In the present world, there is more than one kind of affliction. Why is it specifically called craving? Because future birth and death are led by craving. The power of craving is strong, so it is specifically mentioned. Although only craving is mentioned, all other fetters follow, just as in the world, when a king comes or goes, all the other subjects follow. Distinguishing within this, there are roughly two types: one is craving for oneself, and the other is craving for what one needs. Broadly divided, there are five types: first, towards agreeable things not yet obtained, arising the craving to obtain (icchā tṛṣṇā); second, towards agreeable things already obtained, arising the craving not to lose (arakṣa tṛṣṇā); third, towards disagreeable things not yet obtained, arising the craving not to obtain (anicchā tṛṣṇā); fourth, towards disagreeable things already obtained, arising the craving to get rid of (vibhava tṛṣṇā); fifth, towards things that are neither agreeable nor disagreeable, arising a neutral craving (upekṣā tṛṣṇā). Because it is not extremely disagreeable, aversion does not arise. What is meant by 'grasping' (upādāna) is the intensification of the preceding craving, clinging to realms, hence it is called grasping. If specifically distinguished, there are four types of grasping: first is moralistic grasping (śīlavrata-parāmarśa), second is speculative grasping (dṛṣṭi-parāmarśa), third is sense-desire grasping (kāma-upādāna), and fourth is self grasping (ātma-upādāna). These four types differ in various treatises. According to the Abhidharma (阿毗達磨), all minds in the three realms (trayo dhātava) that cling to precepts are called moralistic grasping. All views in the three realms that cling to the view of self, extreme views, wrong views, and grasping of views are collectively called speculative grasping. All dull afflictions in the desire realm (kāma-dhātu) are collectively called sense-desire grasping. In the upper two realms (rūpa-dhātu and arūpa-dhātu), dull afflictions that arise from oneself are collectively called self grasping. According to the Tattvasiddhi Śāstra (成實論), the affliction of the view of self is called grasping of 'I' and 'mine' (aham-mameti). In reality, there is no self-entity, but one clings to the name of 'I', hence it is called 'I' and 'mine'. Relying on this view of self, extreme views arise, clinging to annihilation or permanence. If one believes in annihilation, one clings to the five desires (pañca kāmaguṇā), called sense-desire grasping, because one believes there is no afterlife, so one craves present pleasures. If one believes in permanence, there are two types: sharp faculties and dull faculties. If one has dull faculties, one clings to upholding precepts, hoping to obtain happiness in the afterlife, called moralistic grasping. If one has sharp faculties, one considers the soul to be permanent.
常苦樂不變則無罪福。故起邪見。說為見取。若依毗曇。直說四取以為取支。則為具攝一切煩惱。若依成實。四取不攝諸鈍煩惱。是則取支通攝四取及餘一切諸鈍煩惱。所言有者。現在行業。能有當果。故名為有。此既是業。何不名業。乃名有乎。當果未有。由業有之故從功能說為有耳。論其體相。與行支同。所言生者。來報始起說名為生。生之體狀。與識支中受生識同。言老死者。衰變盡壞。名為老死。與前名色六入等同。此之十二。迭相因由。互相緣藉。故名因緣。如四諦中論因緣者。業能親生。說之為因。煩惱疏助。說之為緣。今此不然。莫問一切煩惱業苦。從前生后。斯名因緣。名義體相。辨之粗爾。
第二門中開合廣略。明因緣相。因緣之法。廣略不定。如涅槃經梵行品說。或說為一。謂十二因緣唯一有為。或說為二。謂十二緣唯因與果。過無明行。現愛取有。是其因分。現在識等。當來生死。是其果分。或說為三。于中乃有三門不同。一三世分別。無明與行。是說過去。識支不定。若取因中種子心識。以為識支。是屬過去。若取最初受生心識。以為識支。是屬現在。若說求生心識。為識。義則不定。望其過因。說為現在。望其現報。說為過去。名色六入乃至觸受。一向現在。愛取有三。義則不定。
【現代漢語翻譯】 現代漢語譯本 如果恒常的苦樂都不會改變，那麼就不會有罪與福。因此產生邪見，這被稱為『見取』（認為錯誤的見解是正確的執取）。如果按照《毗曇》（Abhidhamma，論藏），直接說四取（欲取、見取、戒禁取、我語取）作為取支，那麼就完全包含了所有的煩惱。如果按照《成實論》，四取不能包含各種遲鈍的煩惱。那麼取支就普遍包含四取以及其餘一切遲鈍的煩惱。所說的『有』（bhava），是指現在的行業，能夠產生未來的果報，所以稱為『有』。這既然是業，為什麼不稱為業，而稱為有呢？因為未來的果報還沒有產生，由於業的作用才會有它，所以從功能上說為『有』罷了。論其體性和現象，與行支相同。所說的『生』（jati），是指來世的果報開始產生，稱為『生』。生的體狀，與識支中受生的識相同。所說的『老死』（jaramarana），是指衰老變化和消亡敗壞，稱為『老死』。與前面的名色、六入等相同。這十二支，互相依賴，互相憑藉，所以稱為『因緣』。如同四諦中論述因緣那樣，業能夠直接產生，稱為『因』，煩惱在旁邊輔助，稱為『緣』。現在這裡不是這樣。無論是所有的煩惱、業、苦，從前生后，都稱為因緣。名稱、意義、體性、現象，辨析大概如此。
第二門中，開合廣略地說明因緣的相狀。因緣的法，廣略不定。如《涅槃經·梵行品》所說，或者說為一，指十二因緣唯一是有為法。或者說為二，指十二緣只有因和果。過去的無明和行，現在的愛、取、有，是其因的部分。現在的識等，未來的生死，是其果的部分。或者說為三，其中有三種不同的說法。一是三世分別，無明和行，是說過去。識支不確定，如果取因中的種子心識，作為識支，是屬於過去。如果取最初受生的心識，作為識支，是屬於現在。如果說求生的心識為識，意義就不確定。相對於過去的因，說是現在；相對於現在的果報，說是過去。名色、六入乃至觸受，一向是現在。愛、取、有三支，意義就不確定。
【English Translation】 English version If constant suffering and happiness never change, then there would be no merit or demerit. Therefore, false views arise, which are called 'view attachment' (ditthupadana, the clinging to wrong views as right). If according to the Abhidhamma (Pali for 'Higher Teaching', the philosophical analysis and systematization of the Buddha's teachings), the four attachments (kama-upadana: sense-pleasure attachment, ditthi-upadana: view attachment, sila-bata-upadana: attachment to rules and rituals, atta-vada-upadana: personality belief attachment) are directly stated as the attachment limb, then it completely encompasses all afflictions. If according to the Tattvasiddhi Shastra (Chengshi Lun), the four attachments cannot encompass the various dull afflictions. Then the attachment limb universally encompasses the four attachments and all other dull afflictions. What is called 'becoming' (bhava) refers to present actions that can produce future results, hence it is called 'becoming'. Since this is karma, why is it not called karma but becoming? Because the future result has not yet arisen, it is due to the function of karma that it exists, so it is called 'becoming' from the perspective of function. Regarding its nature and appearance, it is the same as the action limb. What is called 'birth' (jati) refers to the beginning of the arising of future retribution, called 'birth'. The nature of birth is the same as the consciousness of rebirth in the consciousness limb. What is called 'old age and death' (jaramarana) refers to aging, change, exhaustion, and decay, called 'old age and death'. It is the same as the preceding name and form, six entrances, etc. These twelve limbs are mutually dependent and rely on each other, hence they are called 'dependent origination' (pratityasamutpada). Just as in the Four Noble Truths, dependent origination is discussed, karma can directly produce, called 'cause', afflictions assist from the side, called 'condition'. It is not like this here. Whether it is all afflictions, karma, or suffering, from the past to the future, it is all called dependent origination. The name, meaning, nature, and appearance are analyzed roughly like this.
In the second section, the aspects of dependent origination are explained in detail with opening, closing, expansion, and contraction. The dharma of dependent origination is not fixed in terms of expansion and contraction. As stated in the 'Brahmin Conduct' chapter of the Nirvana Sutra, it is either said to be one, referring to the twelve links of dependent origination as solely conditioned phenomena. Or it is said to be two, referring to the twelve links as only cause and effect. The past ignorance and action, the present craving, grasping, and becoming, are the cause part. The present consciousness, etc., and the future birth and death, are the effect part. Or it is said to be three, among which there are three different statements. First, the three periods of time are distinguished: ignorance and action are said to be in the past. The consciousness limb is uncertain; if the seed consciousness in the cause is taken as the consciousness limb, it belongs to the past. If the initial consciousness of rebirth is taken as the consciousness limb, it belongs to the present. If the consciousness seeking rebirth is said to be consciousness, the meaning is uncertain. Relative to the past cause, it is said to be present; relative to the present retribution, it is said to be past. Name and form, the six entrances, and even contact and feeling, are always present. The three limbs of craving, grasping, and becoming have uncertain meanings.
論其體性。起在於今。判屬現在。論其功力。能有當果。以因從果。判屬未來。地經之中。據斯說也。若如是者。過去之因。何不從果判為現在。釋言。有以。過因現果。起之已定。故隨世別。不相從說。未來未有。由因故有。是故攝因。從果為未。生死二支。定屬未來。此是第一三世分別。二三道分別。如地經說。無明愛取。是煩惱道。行有二支。是其業道。識與名色六入觸受生死。七分說為苦道。無明愛取。並是煩惱。以何義故。過說無明。現彰愛取。是義應齊。但今為分三世別異。隱顯互論。等分三世。非無所以。釋有兩義。一本末分別。無明是本。理在先彰。過去說之。愛取是末。理在後論。現在說之。二強弱分別。無明煩惱。迷其本際。建集生死。其力功強。過去說之。愛之與取。牽生未來。其力增上。現在說之。行有二支。同皆是業。何故過去彰其行名。現在說有。理亦應齊。為分三世差別異名。等分三世。非無所以。過去世中集起已定。當相名行。未來未有。由業有之。故就功能說為有耳。識等五果生死二報。同皆是苦。以何義故。現彰識等。未說生死。理亦應齊。為分世別。隱顯異名。等分三世。亦有所以。現報起竟。故就報體說為識等。未來未起。就過以名。令物生厭。故說生死。此是第二三道分
【現代漢語翻譯】 現代漢語譯本 論述它們的體性和性質。無明（ignorance）產生於現在，所以被歸類為現在時。論述它們的作用和力量，能夠產生未來的結果，因為因跟隨果，所以被歸類為未來時。《地經》（Dì Jīng）中，就是根據這個道理說的。如果這樣說，那麼過去的因，為什麼不根據果來判斷為現在時呢？解釋說：這是有原因的。過去的因產生現在的果，其產生已經確定，所以隨著時間的不同而區分，不互相跟隨來說。未來還沒有產生，因為有因才會有果，所以把因包含在內，根據果來判斷為未來。生死（birth and death）這兩支，一定屬於未來。這是第一種三世的分別。 第二種是三種道的分別。如《地經》所說，無明（ignorance）、愛（craving）、取（grasping）是煩惱道。行（volitional action）和有（becoming）這兩支，是業道。識（consciousness）、名色（name and form）、六入（six sense bases）、觸（contact）、受（feeling）、生死（birth and death）這七支，被稱為苦道。無明（ignorance）、愛（craving）、取（grasping）都是煩惱，因為什麼緣故，過去說無明（ignorance），現在彰顯愛（craving）和取（grasping）呢？這個道理應該是一樣的。但現在是爲了區分三世的差別，所以隱沒和彰顯互相討論，等分三世，並非沒有原因。解釋有兩種含義：一是本末的分別。無明（ignorance）是根本，道理在於先彰顯，所以在過去說。愛（craving）和取（grasping）是末端，道理在於后論述，所以在現在說。二是強弱的分別。無明（ignorance）的煩惱，迷惑了根本的邊際，建立和聚集生死，它的力量強大，所以在過去說。愛（craving）和取（grasping），牽引產生未來，它的力量增強，所以在現在說。 行（volitional action）和有（becoming）這兩支，同樣都是業，為什麼過去彰顯行的名稱，現在說有呢？道理也應該是一樣的。爲了區分三世的差別，所以名稱不同，等分三世，並非沒有原因。過去世中，聚集和產生已經確定，當下的相貌名為行（volitional action）。未來還沒有產生，因為業才會有，所以就其功能來說為有（becoming）。識（consciousness）等五種果報，生死（birth and death）兩種報應，同樣都是苦，因為什麼緣故，現在彰顯識（consciousness）等，沒有說生死（birth and death）呢？道理也應該是一樣的。爲了區分時間的差別，所以隱沒和彰顯名稱不同，等分三世，也有原因。現在的果報已經產生完畢，所以就果報的本體來說為識（consciousness）等。未來還沒有產生，就過去的因來命名，使眾生產生厭離，所以說生死（birth and death）。這是第二種三種道的分別。
【English Translation】 English version Discussing their substance and nature. Ignorance (Avidyā) arises in the present, so it is classified as the present time. Discussing their function and power, they can produce future results, because the cause follows the effect, so it is classified as the future time. In the Earth Sutra (Dì Jīng), it is said according to this principle. If this is the case, then why isn't the past cause judged as the present time based on the effect? The explanation is: there is a reason for this. The past cause produces the present effect, and its production is already determined, so it is distinguished according to the difference of time, and they are not said to follow each other. The future has not yet arisen, and it is because there is a cause that there will be an effect, so the cause is included, and it is judged as the future based on the effect. The two limbs of birth and death (Jāti-maraṇa) definitely belong to the future. This is the first distinction of the three times. The second is the distinction of the three paths. As the Earth Sutra says, ignorance (Avidyā), craving (Tṛṣṇā), and grasping (Upādāna) are the path of afflictions. The two limbs of volitional action (Saṃskāra) and becoming (Bhava) are the path of karma. The seven limbs of consciousness (Vijñāna), name and form (Nāmarūpa), six sense bases (Ṣaḍāyatana), contact (Sparśa), feeling (Vedanā), birth and death (Jāti-maraṇa) are called the path of suffering. Ignorance (Avidyā), craving (Tṛṣṇā), and grasping (Upādāna) are all afflictions. For what reason is ignorance (Avidyā) spoken of in the past, and craving (Tṛṣṇā) and grasping (Upādāna) manifested in the present? This principle should be the same. But now it is to distinguish the differences of the three times, so concealment and manifestation are discussed with each other, and the three times are equally divided, which is not without reason. There are two meanings in the explanation: one is the distinction between the root and the branch. Ignorance (Avidyā) is the root, and the principle lies in manifesting it first, so it is spoken of in the past. Craving (Tṛṣṇā) and grasping (Upādāna) are the branches, and the principle lies in discussing them later, so they are spoken of in the present. The second is the distinction between strength and weakness. The affliction of ignorance (Avidyā) confuses the fundamental boundary, establishes and gathers birth and death, and its power is strong, so it is spoken of in the past. Craving (Tṛṣṇā) and grasping (Upādāna) lead to the production of the future, and their power is increasing, so they are spoken of in the present. The two limbs of volitional action (Saṃskāra) and becoming (Bhava) are both karma, so why is the name of volitional action manifested in the past, and becoming spoken of in the present? The principle should also be the same. In order to distinguish the differences of the three times, the names are different, and the three times are equally divided, which is not without reason. In the past life, the accumulation and production have been determined, and the present appearance is called volitional action (Saṃskāra). The future has not yet arisen, and it is because of karma that there will be, so it is called becoming (Bhava) in terms of its function. The five kinds of fruition such as consciousness (Vijñāna), and the two kinds of retribution of birth and death (Jāti-maraṇa) are all suffering, so for what reason is consciousness (Vijñāna) etc. manifested in the present, and birth and death (Jāti-maraṇa) not spoken of? The principle should also be the same. In order to distinguish the differences of time, the names are different in concealment and manifestation, and the three times are equally divided, which also has a reason. The present retribution has been produced completely, so the substance of the retribution is called consciousness (Vijñāna) etc. The future has not yet arisen, and it is named after the past cause, so that sentient beings will generate aversion, so it is called birth and death (Jāti-maraṇa). This is the second distinction of the three paths.
別三苦分別。如地經說。無明行識乃至六入。名為行苦。觸受二支。名為苦苦。余因緣分名為壞苦。三苦相通。何故如是。理實齊通。但今為明。觸受二支。現諸緣生。心性是苦。于彼苦上。加現事惱。苦上加苦。故云苦苦。無明行等起今。義顯故說為行。行體是苦故名行苦。愛取有等。趣向未來。生老死等。敗壞之果。故名為壞。壞體是苦。故名壞苦。此隨粗細隱顯論之。非盡道理。此是增數三門分別。或說為四。如涅槃說。謂無明行生及老死。愛之與取。攝入無明。有攝在行。識等五果。攝入生死。故說四也。或分為五。如涅槃說。謂受愛取有及生也。識等五果。攝入受中。無明攝入愛取之中。行入有中。死入生中。故說五也。或說為六。如涅槃說。所謂三世因之與果。或說為七。如涅槃說。謂識名色六入觸受愛及取也。余略不論。或說為八。如涅槃說。謂識名色乃至於有。無明攝入愛取之中。行入有中。生死攝入識等支中。故但說八。或說為九。如城喻經說。除前三支宣說餘九。或說十一。如為薩遮尼乾子說。除生一法說餘十一。薩遮尼乾子弟共姊生。佛護其意。不說生支。或時具說十二因緣。廣如經辨。此之廣略。隨化故爾。
第三門中。就時分別。于中有六。一五世分別。二就三世分別。三就二世分
【現代漢語翻譯】 現代漢語譯本 別三苦分別。如《地經》所說：無明（avidyā，對事物真相的無知）行（saṃskāra，業力行為）識（vijñāna，意識）乃至六入（ṣaḍāyatana，六種感官），名為行苦。觸（sparśa，感覺）受（vedanā，感受）二支，名為苦苦。其餘因緣分名為壞苦。三苦相通，何故如此？理實上是全部相通的，但現在爲了說明，觸受二支，顯現諸緣而生，心性是苦，在那苦上，加上現事之惱，苦上加苦，所以說是苦苦。無明行等，起始於今生，意義明顯，所以說為行。行的本體是苦，所以名叫行苦。愛（tṛṣṇā，渴愛）取（upādāna，執取）有（bhava，存在）等，趣向未來，生老死（jāti-jarā-maraṇa，出生、衰老和死亡）等，是敗壞之果，所以名為壞。壞的本體是苦，所以名叫壞苦。這是隨粗細隱顯來論述的，並非窮盡道理。這是增數三門分別。或說為四，如《涅槃經》所說，謂無明行生及老死。愛之與取，攝入無明，有攝在行，識等五果，攝入生死，故說四也。或分為五，如《涅槃經》所說，謂受愛取有及生也。識等五果，攝入受中，無明攝入愛取之中，行入有中，死入生中，故說五也。或說為六，如《涅槃經》所說，所謂三世因之與果。或說為七，如《涅槃經》所說，謂識名色（nāmarūpa，精神和物質）六入觸受愛及取也。其餘略而不論。或說為八，如《涅槃經》所說，謂識名色乃至於有。無明攝入愛取之中，行入有中，生死攝入識等支中，故但說八。或說為九，如《城喻經》說，除前三支宣說其餘九支。或說十一，如為薩遮尼乾子（Saccaka Nigaṇṭhaputta）說，除生一法說其餘十一支。薩遮尼乾子弟共姊生，佛護其意，不說生支。或時具說十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起），廣如經辨。此之廣略，隨教化對像而不同。第三門中，就時間分別，于中有六：一、五世分別；二、就三世分別。
【English Translation】 English version Distinguishing the Three Kinds of Suffering separately. As the Di Jing (Earth Sutra) says: Avidyā (ignorance), saṃskāra (volitional action), vijñāna (consciousness), and even the six ṣaḍāyatana (sense bases) are called saṃskāra-duḥkha (the suffering of formation). The two links of sparśa (contact) and vedanā (feeling) are called duḥkha-duḥkha (the suffering of suffering). The remaining causal conditions are called vipariṇāma-duḥkha (the suffering of change). The three kinds of suffering are interconnected. Why is it so? In reality, they are all interconnected, but now, for the sake of explanation, the two links of contact and feeling manifest from various conditions. The nature of the mind is suffering. On top of that suffering, there is the addition of present troubles, suffering upon suffering, so it is called duḥkha-duḥkha. Avidyā, saṃskāra, etc., originate in the present, and their meaning is clear, so they are said to be saṃskāra. The substance of saṃskāra is suffering, so it is called saṃskāra-duḥkha. Tṛṣṇā (craving), upādāna (grasping), bhava (becoming), etc., are directed towards the future. Jāti-jarā-maraṇa (birth, aging, and death), etc., are the results of decay, so they are called vipariṇāma. The substance of vipariṇāma is suffering, so it is called vipariṇāma-duḥkha. This is discussed according to the coarseness, subtlety, concealment, and manifestation, and it does not exhaust all the principles. This is a distinction based on the three doors of increasing numbers. Or it is said to be four, as the Nirvana Sutra says, namely avidyā, saṃskāra, birth, aging, and death. Craving and grasping are included in ignorance, becoming is included in action, and the five results of consciousness, etc., are included in birth and death, so it is said to be four. Or it is divided into five, as the Nirvana Sutra says, namely feeling, craving, grasping, becoming, and birth. The five results of consciousness, etc., are included in feeling, ignorance is included in craving and grasping, action is included in becoming, and death is included in birth, so it is said to be five. Or it is said to be six, as the Nirvana Sutra says, namely the causes and effects of the three periods of time. Or it is said to be seven, as the Nirvana Sutra says, namely consciousness, nāmarūpa (name and form), the six sense bases, contact, feeling, craving, and grasping. The rest will be omitted. Or it is said to be eight, as the Nirvana Sutra says, namely consciousness, name and form, and so on up to becoming. Ignorance is included in craving and grasping, action is included in becoming, and birth and death are included in the links of consciousness, etc., so only eight are mentioned. Or it is said to be nine, as the City Parable Sutra says, excluding the first three links and explaining the remaining nine. Or it is said to be eleven, as it was said to Saccaka Nigaṇṭhaputta, excluding the one dharma of birth and explaining the remaining eleven links. Saccaka Nigaṇṭhaputta was born of a brother and sister, and the Buddha protected his intention and did not mention the link of birth. Or sometimes all twelve links of dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination) are fully explained, as extensively discussed in the sutras. This expansion or abbreviation depends on the object of teaching. In the third section, the distinction is made based on time, and there are six aspects: first, the distinction based on five periods of time; second, the distinction based on three periods of time.
別。四就一世前後分別。五就同時別體分別。六就同時同體分別。言五世者。如涅槃說。過去過去立其二支。如彼經說。煩惱因緣生於煩惱。是其一也。業生煩惱。是其二也。此明過去過去世中煩惱及業。生於其次過去世中無明支也。其次過去建立二支。如彼經說。煩惱生業。是其一也。謂過無明。生於行支。業生於苦。是其二也。謂從過行生現五果。現立四支。如彼經說。苦生煩惱。是其一也。從現五果。生於愛支煩惱。生煩惱是其二也。從愛生取。煩惱生有。是其三也。從取起有。有緣生苦。是其四也。從現有支。生未來苦。其次未來。建立三支。如彼經說。業緣生業。是其一也。謂未來世業業相生。如從意業發身口業。業生煩惱。是其二也。謂未來業。起于未來受生煩惱。煩惱生苦。是其三也。謂從未來受生煩惱。生於未來未來生支。未來未來。唯立一支。如彼經說。苦緣生苦。是其一也。從彼生支起老死等。唯彼三世十二因緣。生起老死。應是二支。但彼直就能生因緣。立十二支。不取所生。故從生支起于老死。唯名一支。五世如是(此一門竟)。
次就三世以分別者。因緣之法體通前後。今據三世隱顯論之。過去世中未造業前一切煩惱。判為無明。行支不定。若取因中種子心識以為識支。行支則短。
【現代漢語翻譯】 現代漢語譯本： 別。四就一世前後分別。五就同時別體分別。六就同時同體分別。言五世者。如《涅槃經》所說，過去過去立其二支。如彼經說，煩惱因緣生於煩惱，這是其一。業生煩惱，這是其二。此說明過去過去世中的煩惱及業，生於其次過去世中的無明支。其次過去建立二支。如彼經說，煩惱生業，這是其一。謂過去無明，生於行支。業生於苦，這是其二。謂從過去行支生出現世的五種果報。現在建立四支。如彼經說，苦生煩惱，這是其一。從現在五種果報，生於愛支煩惱。煩惱生煩惱，這是其二。從愛生取，煩惱生有，這是其三。從取起有，有緣生苦，這是其四。從現有支，生未來苦。其次未來，建立三支。如彼經說，業緣生業，這是其一。謂未來世的業和業相互產生，如從意業發出身口業。業生煩惱，這是其二。謂未來業，引起未來受生煩惱。煩惱生苦，這是其三。謂從未來受生煩惱，生於未來未來生支。未來未來，唯立一支。如彼經說，苦緣生苦，這是其一。從彼生支，產生老死等。唯彼三世十二因緣，生起老死，應是二支。但彼直就能生因緣，立十二支，不取所生。故從生支起于老死，唯名一支。五世如是（此一門竟）。
次就三世以分別者。因緣之法體通前後。今據三世隱顯論之。過去世中未造業前一切煩惱。判為無明。行支不定。若取因中種子心識以為識支。行支則短。
【English Translation】 English version: Distinguish. Fourth, distinguish between the before and after within one lifetime. Fifth, distinguish between different entities at the same time. Sixth, distinguish between the same entity at the same time. Regarding the five periods, as the Nirvana Sutra (Nirvana Sutra) says, the past of the past establishes two branches. As that sutra says, 'Afflictions arise from the causes and conditions of afflictions,' this is the first. 'Karma arises from afflictions,' this is the second. This explains that the afflictions and karma in the past of the past lifetime give rise to the Avidya (ignorance) branch in the next past lifetime. The next past establishes two branches. As that sutra says, 'Afflictions give rise to karma,' this is the first. Meaning past Avidya (ignorance) gives rise to the Samskara (action) branch. 'Karma gives rise to suffering,' this is the second. Meaning from past Samskara (action) arise the five fruits of the present. The present establishes four branches. As that sutra says, 'Suffering gives rise to afflictions,' this is the first. From the five fruits of the present, arises the Trsna (craving) branch of afflictions. 'Afflictions give rise to afflictions,' this is the second. From Trsna (craving) arises Upadana (grasping), 'Afflictions give rise to Bhava (becoming),' this is the third. From Upadana (grasping) arises Bhava (becoming), 'Bhava (becoming) conditions suffering,' this is the fourth. From the Bhava (becoming) branch, arises future suffering. The next future establishes three branches. As that sutra says, 'Karma conditions karma,' this is the first. Meaning karma and karma arise from each other in the future, like physical and verbal karma arising from mental karma. 'Karma gives rise to afflictions,' this is the second. Meaning future karma gives rise to future afflictions of rebirth. 'Afflictions give rise to suffering,' this is the third. Meaning from future rebirth afflictions arise, giving rise to the future of the future Jati (birth) branch. The future of the future establishes only one branch. As that sutra says, 'Suffering conditions suffering,' this is the first. From that Jati (birth) branch, arises old age, death, etc. Only the twelve links of dependent origination in those three periods give rise to old age and death, which should be two branches. But it directly takes the causes and conditions that can give rise, establishing twelve branches, not taking what is produced. Therefore, from the Jati (birth) branch arises old age and death, named only one branch. The five periods are like this (this one section ends).
Next, distinguishing based on the three periods. The nature of the law of causes and conditions pervades before and after. Now, based on the three periods, we discuss its hidden and manifest aspects. In the past, before creating karma, all afflictions are judged as Avidya (ignorance). The Samskara (action) branch is uncertain. If we take the seed consciousness in the cause as the Vijnana (consciousness) branch, the Samskara (action) branch will be short.
當造業時。說為行支。造業已后。判屬識支。若取求生及受生心。以為識支。行支則長。造業已后未死已前。斯屬行支。識支不定。若說種子心識為識。在於過去造業已后未死已前。若說求生心識為識。在於中陰。所望不定。望過去因。說為現在。望現在果。說為過去。若說最初受生心識以為識支。定屬現在。行識二支。時分不定。若取因中種子心識以為識支。識支則長。行之則短。當造業時。說為行支。造業已后受生已前。判屬識支。若取最初受生心識。以為識支。行支則長。識支則短。造業已后受生已前。判屬行支。最初一念受生心識。判屬識支。故論說言。生有及死有。當知一剎那。名色支者。前後不定。若說種子及求生心。以為識支。于現在世。初生以後。悉是名色。若說初生以為識支。第二念後方是名色。向後長短。經有成判。入胎五分四根未具。名名色支。言五分者。毗婆沙云。胎中五時名為五分。亦人一報攝為十時。胎外有五。胎內有五。如涅槃說。胎內五中。眼耳鼻舌四根未具。判屬名色。四根具已未出胎來。判屬六入。所言觸者經有成判。未別苦樂。是名為觸。出胎以後。匍匐已前。不能思量分別違順苦樂等事。是故名為未別苦樂。觸境方覺。故名為觸。所言愛者。如經中說。染習一愛。是名為愛
【現代漢語翻譯】 現代漢語譯本 當造業的時候，稱之為『行支』（Karma-forming activity）。造業之後，則歸屬於『識支』（Consciousness）。如果將尋求來生以及接受來生的心識，作為『識支』，那麼『行支』的時間就會很長。造業之後，死亡之前，這段時間屬於『行支』，而『識支』則不確定。如果說種子心識為『識』，那麼它存在於過去造業之後，死亡之前。如果說尋求來生的心識為『識』，那麼它存在於中陰（Bardo），所期望的並不確定。從過去的原因來看，可以認為是現在；從現在的果報來看，可以認為是過去。如果說最初接受生命的心識作為『識支』，那麼它一定屬於現在。『行支』和『識支』，時間劃分並不確定。如果取因中的種子心識作為『識支』，那麼『識支』的時間就長，而『行支』的時間就短。當造業的時候，稱之為『行支』，造業之後，受生之前，歸屬於『識支』。如果取最初受生的心識，作為『識支』，那麼『行支』的時間就長，『識支』的時間就短。造業之後，受生之前，歸屬於『行支』。最初一念受生的心識，歸屬於『識支』。所以論中說，『生有』（bhava）和『死有』（maraṇa），應當知道都是一剎那（ksana）之間的事情。 『名色支』（Nāmarūpa）的前後關係並不確定。如果說種子和尋求來生的心識，作為『識支』，那麼在現在世，初生以後，全部都是『名色』。如果說初生的一念心識作為『識支』，那麼第二念之后才是『名色』。向後推移的長短，經典中有明確的判斷。入胎后五分（khandha），四根（indriya）未具全的時候，稱為『名色支』。所說的五分，根據《毗婆沙論》（Vibhasa）的說法，胎中的五個階段稱為五分，也可以將人的一期生命分為十個階段，胎外有五個階段，胎內有五個階段，如《涅槃經》（Nirvana Sutra）所說。胎內的五個階段中，眼、耳、鼻、舌四根未具全的時候，歸屬於『名色』。四根具全，但還未出胎的時候，歸屬於『六入』（sadayatana）。 所說的『觸』（sparśa），經典中有明確的判斷，未分別苦樂，這稱為『觸』。出胎以後，匍匐之前，不能思量分別違背和順的苦樂等事，因此稱為未分別苦樂。接觸境界才有所感覺，所以稱為『觸』。所說的『愛』（trsna），如經中所說，染習於一種愛慾，這稱為『愛』。
【English Translation】 English version When karma is being created, it is called the 『Karma-forming activity』 (行支, Karma-forming activity). After karma has been created, it is classified as 『Consciousness』 (識支, Consciousness). If the mind seeking rebirth and receiving rebirth is taken as 『Consciousness』, then the duration of 『Karma-forming activity』 will be long. The period after karma is created but before death belongs to 『Karma-forming activity』, while 『Consciousness』 is uncertain. If the seed consciousness is said to be 『Consciousness』, then it exists after past karma creation but before death. If the mind seeking rebirth is said to be 『Consciousness』, then it exists in the intermediate state (中陰, Bardo), and what is hoped for is uncertain. Looking at the past cause, it can be considered the present; looking at the present result, it can be considered the past. If the initial mind receiving life is taken as 『Consciousness』, then it definitely belongs to the present. The time division of 『Karma-forming activity』 and 『Consciousness』 is uncertain. If the seed consciousness in the cause is taken as 『Consciousness』, then the duration of 『Consciousness』 is long, while the duration of 『Karma-forming activity』 is short. When karma is being created, it is called 『Karma-forming activity』; after karma is created but before rebirth, it is classified as 『Consciousness』. If the initial mind receiving life is taken as 『Consciousness』, then the duration of 『Karma-forming activity』 is long, while the duration of 『Consciousness』 is short. After karma is created but before rebirth, it is classified as 『Karma-forming activity』. The initial moment of consciousness receiving life is classified as 『Consciousness』. Therefore, the treatise says that 『Becoming』 (生有, bhava) and 『Death』 (死有, maraṇa) should be understood as occurring in an instant (剎那, ksana). The order of 『Name and Form』 (名色支, Nāmarūpa) is uncertain. If the seed and the mind seeking rebirth are taken as 『Consciousness』, then in the present life, after the initial birth, everything is 『Name and Form』. If the initial moment of consciousness at birth is taken as 『Consciousness』, then 『Name and Form』 appears after the second moment. The length of the subsequent progression is clearly determined in the scriptures. When the five aggregates (五分, khandha) have entered the womb and the four faculties (四根, indriya) are not yet complete, it is called 『Name and Form』. According to the Vibhasa (毗婆沙論, Vibhasa), the five stages in the womb are called the five aggregates, or one lifetime can be divided into ten stages, with five stages outside the womb and five stages inside the womb, as stated in the Nirvana Sutra (涅槃經, Nirvana Sutra). Among the five stages in the womb, when the four faculties of eye, ear, nose, and tongue are not yet complete, it belongs to 『Name and Form』. When the four faculties are complete but have not yet emerged from the womb, it belongs to 『Six Sense Bases』 (六入, sadayatana). What is called 『Contact』 (觸, sparśa) is clearly determined in the scriptures: not yet distinguishing between pleasure and pain is called 『Contact』. After emerging from the womb but before crawling, one cannot contemplate and distinguish between agreeable and disagreeable pleasure and pain, so it is called not yet distinguishing between pleasure and pain. Only when contacting the environment does one have a feeling, so it is called 『Contact』. What is called 『Craving』 (愛, trsna), as stated in the scriptures, is being tainted by a kind of desire, and this is called 『Craving』.
。愛有二種。一者食愛。二是色愛。匍匐以後。未有色愛。但有食愛。名習一愛。自斯已來。判為愛支。具二愛已。未有思想追求境界。是時名愛。已有思想追求前境。未能造境身行欲事。是時名取。身行已后。乃至未來受生已前。判之為有。未來世中。最初一念受生心識。說為生支。名色已后。判為老死(此二門竟)。
次就二世分別十二。于中有二。一就過去望現說具。二就現在望后說具。何者過去望現說具。若就三世隱顯以論。過去唯有無明與行。現在唯有識等五果。就實通論。過去非直有無明行。當知。亦具愛取及有。現在非直有于識等。當知。亦有生及老死。過去世中。發業煩惱。說為無明。潤業煩惱。說為愛取。故地經云。先際之因。謂無明愛。過去世中所發之業。名之為行。所潤之業。名之為有。現在世中當其報體。名為識等。就過以彰。即是生死。識即是生。名色已后。即是老死。何者現在望后說具。若就三世隱顯論之。現因唯有愛取及有。當知。當果唯有生與老死。據實通論。現因非直有愛取有。當知。亦具無明及行。未來非但有生老死。當知。亦具識等五果。現在世中發業煩惱。說為無明。潤業煩惱。說為愛取。故地經中先際之因。名無明愛。后際亦爾。現在世中所發之業。說之為行。所
【現代漢語翻譯】 現代漢語譯本 愛有兩種：一是食愛，二是色愛。在能夠爬行之前，還沒有色愛，只有食愛，這稱為『習一愛』。從這之後，就判為愛支。具備了食愛和色愛兩種愛之後，還沒有思想追求的境界，這時稱為『愛』。已經有了思想追求前境，但還不能造作身行欲事，這時稱為『取』。身行之後，乃至未來受生之前，判之為『有』。未來世中，最初一念受生的心識，稱為『生支』。名色之後，就判為『老死』（以上是這兩個部分的結束）。
接下來就兩世來分別十二因緣。其中有兩種情況：一是就過去世來看現在世是具足的，二是就現在世來看未來世是具足的。什麼是過去世來看現在世是具足的呢？如果就三世的隱顯來說，過去世只有無明和行，現在世只有識等五果。但就實際情況通盤來說，過去世並非只有無明和行，應當知道，也具備愛、取和有。現在世並非只有識等五果，應當知道，也具備生和老死。過去世中，發起業的煩惱，稱為無明。滋潤業的煩惱，稱為愛和取。所以《瑜伽師地論》說，『先際之因，謂無明愛。』過去世中所發起的業，稱為行。所滋潤的業，稱為有。現在世中，當下的報體，稱為識等。就過去世來彰顯，就是生死。識就是生，名色之後，就是老死。什麼是現在世來看未來世是具足的呢？如果就三世的隱顯來說，現在世的因只有愛、取和有。應當知道，未來世的果只有生和老死。但就實際情況通盤來說，現在世的因並非只有愛、取和有。應當知道，也具備無明和行。未來世並非只有生和老死，應當知道，也具備識等五果。現在世中，發起業的煩惱，稱為無明。滋潤業的煩惱，稱為愛和取。所以《瑜伽師地論》中說，『先際之因，名無明愛。』后際也是這樣。現在世中所發起的業，稱為行。
【English Translation】 English version There are two kinds of love: one is the love of food (食愛), and the other is the love of sex (色愛). Before crawling, there is no love of sex, only the love of food, which is called 'initial love' (習一愛). From then on, it is judged as the 'love' (愛) limb. Having both the love of food and the love of sex, but without the state of mental pursuit, it is called 'love' (愛) at this time. Having mental pursuit of the object, but unable to create physical actions of desire, it is called 'grasping' (取) at this time. After physical actions, until before future rebirth, it is judged as 'existence' (有). In the future life, the initial thought of rebirth consciousness is called the 'birth' (生) limb. After name and form (名色), it is judged as 'old age and death' (老死) (the end of these two sections).
Next, the twelve links are distinguished in terms of two lifetimes. Among them, there are two situations: one is that the present life is complete from the perspective of the past life, and the other is that the future life is complete from the perspective of the present life. What is meant by the present life being complete from the perspective of the past life? If we discuss it in terms of the hidden and manifest of the three lifetimes, the past life only has ignorance (無明) and action (行), and the present life only has the five fruits of consciousness (識) and so on. But in general terms of the actual situation, the past life is not only ignorance and action, but also includes love (愛), grasping (取), and existence (有). The present life is not only consciousness and so on, but also includes birth (生) and old age and death (老死). In the past life, the afflictions that initiate karma are called ignorance (無明). The afflictions that moisten karma are called love (愛) and grasping (取). Therefore, the Yogācārabhūmi-śāstra says, 'The cause of the prior limit is called ignorance and love.' The karma initiated in the past life is called action (行). The karma that is moistened is called existence (有). In the present life, the current body of retribution is called consciousness (識) and so on. Manifesting from the past life, it is birth and death. Consciousness is birth, and after name and form, it is old age and death. What is meant by the future life being complete from the perspective of the present life? If we discuss it in terms of the hidden and manifest of the three lifetimes, the cause of the present life only has love (愛), grasping (取), and existence (有). It should be known that the fruit of the future life only has birth (生) and old age and death (老死). But in general terms of the actual situation, the cause of the present life is not only love, grasping, and existence. It should be known that it also includes ignorance and action. The future life is not only birth and old age and death, but also includes consciousness and so on. In the present life, the afflictions that initiate karma are called ignorance. The afflictions that moisten karma are called love and grasping. Therefore, the Yogācārabhūmi-śāstra says, 'The cause of the prior limit is called ignorance and love.' The later limit is also the same. The karma initiated in the present life is called action.
潤之業。說之為有。未來世中所有報體。說為識等。就過去說。為生老死(此三門竟)。
次就一世前後明具。現望過去。非但有彼識等五果。當知。亦有生死二報。具有之義。備如前辨。現望未來。非直有其愛取有因。當知。亦具無明及行。具有之義。亦如前辨(此四門竟)。
次就同時別體明具。如毗婆沙具廣分別。彼論名為剎那因緣。此奢摩達之所建立。相狀如何。彼文且就貪心起殺。明具十二。余類可知。貪起殺時。貪相應愚。說為無明。彼相應思。即名為行。彼相應心。說之為識。起有作業。必依色心。說為名色。必依六根。說為六入。彼相應觸。說為觸支。彼相應受。說為受支。貪即名愛。貪相應纏。說之為取。何者是乎。與貪相應。有無慚愧睡及掉纏。通則俱是。于中分別。睡纏一種。于境睡著。不能堪忍。取執義顯。說之為取。身口作業。能有當果。說名為有。無作亦是。彼文不說彼前諸法。有生住滅。生為生支。變異名老。滅壞稱死。此雖同時。體性各異(此五門竟)。
次就同時同體之法明具十二。十二因緣。根本唯心故。經說言。十二因緣。唯一心作。唯心作者。謂依妄心。便有一切色境界起。如依夢心便有一切夢境界生。即彼心中闇惑之義。說為無明。集起之義。說之為
【現代漢語翻譯】 現代漢語譯本：潤生的行業（潤之業）。說它是『有』（有）。未來世中所有的報應之身（報體），被稱為『識』等等（識等）。就過去而言，就是『生』、『老』、『死』（生老死）。（這三個方面講完了）。 接下來就同一世的前後關係來說明『具』。現在看向過去，不僅僅有『識』等等這五種果報，應當知道，也有『生』、『死』這兩種報應，具有的意義，如同前面辨析的那樣。現在看向未來，不僅僅有『愛』、『取』、『有』這些因，應當知道，也具有『無明』和『行』，具有的意義，也如同前面辨析的那樣。（這四個方面講完了）。 接下來就同一時間不同個體來說明『具』。如同《毗婆沙論》（毗婆沙）中詳細分別的那樣。該論中稱之為『剎那因緣』（剎那因緣），這裡是奢摩他（奢摩達）所建立的。它的相狀如何呢？該文中就生起貪心而殺生這件事，來說明具有十二因緣。其餘的情況可以類推。生起貪心而殺生時，與貪心相應的愚癡，被稱為『無明』（無明）。與貪心相應的思，就叫做『行』（行）。與貪心相應的心，被稱為『識』（識）。發起『有』的作業，必定依靠色和心，所以稱為『名色』（名色）。必定依靠六根，所以稱為『六入』（六入）。與貪心相應的觸，被稱為『觸』支（觸支）。與貪心相應的受，被稱為『受』支（受支）。貪心就叫做『愛』（愛）。與貪心相應的纏縛，被稱為『取』（取）。什麼是『取』呢？與貪心相應的，有無慚、無愧、睡眠以及掉舉這些纏縛，總的來說都是。在其中進行分別，睡眠這種纏縛，對於境界昏睡執著，不能夠忍受，取執的意義明顯，所以稱為『取』。身口所作的行業，能夠產生未來的果報，稱為『有』（有），無作也是如此。該文中沒有說這些法之前的諸法，有生、住、滅。生起就是『生』支（生支），變異叫做『老』（老），滅壞稱為『死』（死）。這些雖然是同時的，但體性各不相同。（這五個方面講完了）。 接下來就同一時間同一體性的法來說明具有十二因緣。十二因緣，根本在於心，所以經中說，十二因緣，唯一心所造。所謂唯一心所造，是指依靠虛妄的心，便會生起一切色境界，如同依靠夢中的心，便會生起一切夢中的境界。就是那個心中闇昧迷惑的意義，稱為『無明』（無明）。集聚生起的意義，稱為『行』（行）。
【English Translation】 English version: The activity that moistens (Run Zhi Ye). It is said to be 'becoming' (You). All the retribution bodies (Bao Ti) in the future life are called 'consciousness' and so on (Shi Deng). Speaking of the past, it is 'birth', 'old age', and 'death' (Sheng Lao Si). (These three aspects are finished). Next, explain 'completeness' in terms of the relationship between the beginning and the end of the same life. Looking at the past from the present, not only are there the five retributions such as 'consciousness', but it should be known that there are also the two retributions of 'birth' and 'death'. The meaning of having them is as explained earlier. Looking at the future from the present, not only are there the causes of 'craving', 'grasping', and 'becoming', but it should be known that there are also 'ignorance' and 'action'. The meaning of having them is also as explained earlier. (These four aspects are finished). Next, explain 'completeness' in terms of different entities at the same time. It is like the detailed distinctions in the 'Vibhasa' (Vibhasa). That treatise calls it 'momentary conditions' (Chana Yinyuan), which is established by Shamatha (She Moda). What is its appearance? The text uses the arising of greed to kill to illustrate the twelve links of dependent origination. The rest can be inferred by analogy. When greed arises and kills, the ignorance corresponding to greed is called 'ignorance' (Wu Ming). The thought corresponding to greed is called 'action' (Xing). The mind corresponding to greed is called 'consciousness' (Shi). Initiating the activity of 'becoming' necessarily relies on form and mind, so it is called 'name and form' (Ming Se). It necessarily relies on the six sense organs, so it is called 'six entrances' (Liu Ru). The contact corresponding to greed is called the 'contact' link (Chu Zhi). The feeling corresponding to greed is called the 'feeling' link (Shou Zhi). Greed is called 'craving' (Ai). The entanglements corresponding to greed are called 'grasping' (Qu). What is 'grasping'? Corresponding to greed, there are shamelessness, lack of remorse, sleep, and restlessness. Generally speaking, they are all grasping. Distinguishing among them, the entanglement of sleep, being drowsy and attached to the object, unable to endure, the meaning of grasping is obvious, so it is called 'grasping'. The actions of body and speech that can produce future retributions are called 'becoming' (You), and non-action is also the same. The text does not mention the phenomena before these dharmas, such as birth, dwelling, and decay. Arising is the 'birth' link (Sheng Zhi), change is called 'old age' (Lao), and destruction is called 'death' (Si). Although these are simultaneous, their natures are different. (These five aspects are finished). Next, explain having the twelve links of dependent origination in terms of the same entity at the same time. The root of the twelve links of dependent origination lies in the mind, so the sutra says that the twelve links of dependent origination are created by the one mind. The so-called created by the one mind refers to relying on the deluded mind, and then all form realms arise, just as relying on the mind in a dream, all dream realms arise. That is, the meaning of darkness and delusion in that mind is called 'ignorance' (Wu Ming). The meaning of accumulating and arising is called 'action' (Xing).
行。了別之義。說以為識。心與色相。說為名色。是名色中隨別不同。離為六入。心觸前境。說為觸支。心能領納。即說為受。是心染境。即說為愛。心有取執。即名為取。能生后義。說之為有。相起名生。虛無名滅。滅名老死。此十二中。就餘十一說為無明。餘十一外。無別無明自性可得。乃至宣說前之十一。以為老死。前十一外。亦無老死自性可得。以十二緣同一體性。互相緣起。故十二緣。皆無自性。無自性故。悉皆空寂。時分如是。
第四約就界地分別。界謂三界。地謂九地。先約界論。毗婆沙中一論師說。欲界地中。具十二支。色界十一。除名色支。何故如是。色界六根一時頓生。生即六入。故無名色。無色有十。無名色支及六入支。何故如是。彼處無色。故無名色。彼無五根。故無六入。若就彼說。應當說言識緣于觸。評者言曰。於三界中悉具十二。欲界具有義在可知。於色界中。雖復六根一時頓生。初生六根。未能猛利。判為名色。後轉猛利。說為六入。故具十二。無色界中。無色有名。雖無五入。而有意入。故具十二。若就彼說。應當說言識緣于名名緣于意。一一細論。通局眾多。非可具辨。約界如是(此一門竟)。
次約地論。依毗婆沙。身在欲界。未離欲結。于欲界中。起愛起取。
【現代漢語翻譯】 現代漢語譯本 『了別』（區分）的意義，被說成是『識』（consciousness）。『心』（mind）與『色』（matter）相互作用，被稱為『名色』（name and form）。這『名色』之中，隨著區別不同，分離出『六入』（six entrances/senses）。『心』接觸到外在境界，被稱為『觸』（contact）。『心』能夠領納（感受），就被稱為『受』（feeling）。『心』被境界所染污，就被稱為『愛』（craving）。『心』有所取著和執著，就稱為『取』（grasping）。能夠產生後有（未來的存在），被稱為『有』（becoming）。相狀生起稱為『生』（birth）。虛無寂滅稱為『滅』（cessation）。『滅』也稱為『老死』（old age and death）。在這十二緣起中，其餘的十一個支分可以被認為是『無明』（ignorance）。在這十一個支分之外，沒有其他的『無明』自性可以獲得。乃至宣說前面的十一個支分，可以被認為是『老死』。在這十一個支分之外，也沒有『老死』的自性可以獲得。因為十二緣起是同一體性，互相緣起，所以十二緣起都沒有自性。因為沒有自性，所以全部都是空寂的。時間劃分就是這樣。
第四，從界地（realm and plane）的角度來分別。『界』指的是三界（three realms）。『地』指的是九地（nine planes of existence）。先從『界』來討論。《毗婆沙論》（Vibhasa）中一位論師說，在欲界地（desire realm）中，具足十二支。在色界（form realm）和無色界（formless realm）中，只有十一支，缺少『名色』支。為什麼會這樣呢？因為六根（six senses）一時頓然產生，產生就是『六入』，所以沒有『名色』。在無色界中有十支，缺少『名色』支和『六入』支。為什麼會這樣呢？因為那裡沒有色法（form），所以沒有『名色』。那裡沒有五根（five physical senses），所以沒有『六入』。如果按照他們的說法，應當說『識』緣于『觸』。評判者說，在三界中都具足十二支。欲界具有十二支的道理是可以理解的。在色界中，雖然六根一時頓然產生，但最初產生的六根，還不夠強烈，所以判為『名色』。後來轉為強烈，才說是『六入』，所以具足十二支。在無色界中，沒有色法，但有名。雖然沒有五入，但有意入（mind sense），所以具足十二支。如果按照他們的說法，應當說『識』緣于『名』，『名』緣于『意』。一一詳細討論，涉及的範圍眾多，無法全部辨析。關於『界』的討論就是這樣（這一部分結束）。
接下來從『地』的角度來討論。依據《毗婆沙論》，身在欲界，還沒有脫離欲結（fetters of desire），所以在欲界中，生起『愛』和『取』。
【English Translation】 English version The meaning of 'Liao Bie' (discrimination) is said to be 'Shi' (consciousness). The interaction between 'Xin' (mind) and 'Se' (matter) is called 'Ming Se' (name and form). Within this 'Ming Se', with different distinctions, 'Liu Ru' (six entrances/senses) are separated. When 'Xin' comes into contact with the external realm, it is called 'Chu' (contact). When 'Xin' is able to receive (feel), it is called 'Shou' (feeling). When 'Xin' is defiled by the realm, it is called 'Ai' (craving). When 'Xin' has attachment and clinging, it is called 'Qu' (grasping). The ability to produce future existence is called 'You' (becoming). The arising of phenomena is called 'Sheng' (birth). The emptiness and stillness of cessation is called 'Mie' (cessation). 'Mie' is also called 'Lao Si' (old age and death). Among these twelve links of dependent origination, the remaining eleven branches can be considered 'Wu Ming' (ignorance). Outside of these eleven branches, there is no other nature of 'Wu Ming' to be obtained. Even to the point of declaring that the previous eleven branches can be considered 'Lao Si'. Outside of these eleven branches, there is also no nature of 'Lao Si' to be obtained. Because the twelve links of dependent origination are of the same nature and arise interdependently, all twelve links have no self-nature. Because they have no self-nature, they are all empty and still. The division of time is like this.
Fourth, to distinguish from the perspective of 'Jie Di' (realm and plane). 'Jie' refers to the 'San Jie' (three realms). 'Di' refers to the 'Jiu Di' (nine planes of existence). First, let's discuss from the perspective of 'Jie'. A theorist in the 'Vibhasa' says that in the 'Yu Jie Di' (desire realm), all twelve links are complete. In the 'Se Jie' (form realm) and 'Wu Se Jie' (formless realm), there are only eleven links, lacking the 'Ming Se' link. Why is this so? Because the 'Liu Gen' (six senses) arise suddenly at once, and arising is 'Liu Ru', so there is no 'Ming Se'. In the formless realm, there are ten links, lacking the 'Ming Se' link and the 'Liu Ru' link. Why is this so? Because there is no 'Se Fa' (form) there, so there is no 'Ming Se'. There are no 'Wu Gen' (five physical senses) there, so there is no 'Liu Ru'. If according to their statement, it should be said that 'Shi' is conditioned by 'Chu'. The commentator says that all three realms are complete with twelve links. The reason why the desire realm has twelve links is understandable. In the form realm, although the six senses arise suddenly at once, the six senses that arise initially are not strong enough, so they are judged as 'Ming Se'. Later, they become strong and are said to be 'Liu Ru', so they are complete with twelve links. In the formless realm, there is no form, but there is name. Although there are no five entrances, there is 'Yi Ru' (mind sense), so they are complete with twelve links. If according to their statement, it should be said that 'Shi' is conditioned by 'Ming', and 'Ming' is conditioned by 'Yi'. Discussing each one in detail involves many areas and cannot be fully analyzed. The discussion about 'Jie' is like this (this section ends).
Next, let's discuss from the perspective of 'Di'. According to the 'Vibhasa', being in the desire realm and not yet free from the 'Yu Jie' (fetters of desire), 'Ai' and 'Qu' arise in the desire realm.
亦起于有。于未來世。有生老死。此人則是欲界地中。一愛取有一生老死。此人後時。斷離欲愛。初禪未離。于初禪地。起愛取有。未來當有初禪生死。此人現在。具欲初禪二愛取有二生老死。此人更斷初禪之愛。二禪未離。於二禪地。起愛取有。未來當受二禪生死。此人現具三愛取有三生老死。如是轉增。乃至斷離無所有愛。非想結在於非想地。起愛取有。未來當受非想生死。此人現具九地之中九愛取有九生老死。此人命終。生非想地。用前非想愛取二支。為過無明。用非想有。為過去行。用前未來非想生死。為現五果。此人爾時。于下八地愛取及有。非過去因。下八地中生老死報。非現在果。亦非未來。何故如是。論自釋言。因果成處。則可宣說過去現在及與未來。此人于下。因果不成。故不得名過現未來三世因緣。此人後時。退生識處。用本所起識處地中愛取二支。為過無明。用本有支。為過去行。用本所有識處地中未來生死。為現五果。望上望下。一切所有。悉非過去現在未來。義同前解。如是轉下。乃至退生欲界地中。用本欲界愛取二支。為過無明。用本有支。為過去行。用本欲界未來生死。為現五果。餘一切地所有因果。悉非過去現在未來。義同前釋。身在欲地。起因受果。其義既然。在上亦爾。界地分
別。其狀如是。
第五門中。三性分別。望理以論。十二因緣。違理而生。斯是不善。隨相論之。于中亦有善惡無記三性差別。無明支者。依如毗曇。有其二種。一是不善。二穢污無記。欲界地中一切煩惱。除身見邊見。余悉不善。以與無慚無愧俱故。欲界地中身邊二見。及上二界一切煩惱。皆是穢污。不與無慚無愧俱故。說為無記。若依成實。一切煩惱。斯是不善。大乘法中所說不定。若望果報。同毗曇說。故地持云。起身見人。不謗所知。不因此見墮于惡道。若望于理。同成實說。行支有二。一善二惡。樂因名善。苦因名惡。識支有三。一種子之識與行支同。二求生心識。三受生心識。與無明同。此二必用煩惱心故。問曰。若使受生心識必由煩惱。云何名報。然彼識支。雖是穢污。命根是報。又復所緣父母精血攬為體者。亦是報法。從此判為報無記耳。名色六入乃至觸受。一向無記。于中非無善惡之義。今對往因說為報。故斯名無記。愛取二支。同無明說。有同行說。生同識說。老死同前名色等說(此五門竟)。
第六明其淺深分齊。于中增數次第辨之。要攝唯二。一真二妄。十二因緣所起。真妄所集。唯真不生。單妄不成。真妄相依故。有因緣集起之義。據妄攝真。皆妄心作。就真攝妄。皆真心作
【現代漢語翻譯】 現代漢語譯本：別的，它的狀態是這樣的。
第五門中，分別三性。從理上來說，十二因緣是違背真理而產生的，因此是不善的。從現象上來說，其中也有善、惡、無記三種性質的差別。無明支（avidyā-aṅga，ignorance）根據《毗曇》（Abhidhamma，論藏）的說法，有兩種：一是『不善』，二是『穢污無記』。欲界（kāmadhātu，desire realm）中的一切煩惱，除了身見（satkāya-dṛṣṭi，belief in a self）和邊見（antagrahadṛṣṭi，belief in extremes），其餘都是不善的，因為它們與無慚（āhrīkya，shamelessness）和無愧（anapatrāpya，lack of conscience）同時存在。欲界中的身見和邊見，以及色界（rūpadhātu，form realm）和無色界（arūpadhātu，formless realm）中的一切煩惱，都是『穢污』，因為它們不與無慚和無愧同時存在，所以說是無記。如果按照《成實論》（Satyasiddhi Śāstra）的觀點，一切煩惱都是不善的。大乘佛法（Mahāyāna Buddhism）中所說的不確定。如果從果報（vipāka，result of karma）來看，與《毗曇》的說法相同。所以《地持經》（Bodhisattvabhūmi Sūtra）說，起身見的人，不誹謗所知，不會因為這種見解而墮入惡道。如果從理上來說，與《成實論》的說法相同。行支（saṃskāra-aṅga，volitional formations）有兩種：一是善，二是惡。產生快樂的原因稱為善，產生痛苦的原因稱為惡。識支（vijñāna-aṅga，consciousness）有三種：一是種子之識，與行支相同；二是求生心識；三是受生心識，與無明相同。這兩種心識必定使用煩惱心。有人問：如果受生心識必定由煩惱產生，怎麼能稱為果報呢？然而，這個識支雖然是穢污的，但命根（jīvitendriya，life force）是果報。而且，所緣的父母精血結合而成的身體，也是果報法。因此，判斷為果報無記。名色（nāmarūpa-aṅga，name and form）、六入（ṣaḍāyatana-aṅga，six sense bases）乃至觸（sparśa-aṅga，contact）和受（vedanā-aṅga，feeling），一概是無記。其中並非沒有善惡的意義，現在針對往昔的因，說是果報，所以稱為無記。愛（tṛṣṇā-aṅga，craving）和取（upādāna-aṅga，grasping）二支，與無明的說法相同。有（bhava-aṅga，becoming）與行相同。生（jāti-aṅga，birth）與識相同。老死（jarā-maraṇa-aṅga，old age and death）與前面的名色等相同（這五門結束）。
第六，說明其淺深的分界。其中按照遞增的順序來辨別。要點概括起來只有兩種：一是真，二是妄。十二因緣所生起的是真妄所集合的。只有真不能產生，只有妄不能成就，真妄相互依存，所以有因緣集合生起的意義。從妄來統攝真，都是妄心的作用。就真來統攝妄，都是真心所為。
【English Translation】 English version: Furthermore, its state is like this.
In the fifth section, the three natures are distinguished. From the perspective of principle, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) arise contrary to principle, and are therefore unwholesome (akuśala). From the perspective of phenomena, there are also differences in the three natures of wholesome (kuśala), unwholesome, and neutral (avyākṛta). The link of ignorance (avidyā-aṅga) according to the Abhidhamma, has two types: one is unwholesome, and the other is defiled neutral. All afflictions (kleśa) in the desire realm (kāmadhātu), except for the view of self (satkāya-dṛṣṭi) and the view of extremes (antagrahadṛṣṭi), are all unwholesome, because they are accompanied by shamelessness (āhrīkya) and lack of conscience (anapatrāpya). The view of self and the view of extremes in the desire realm, and all afflictions in the form realm (rūpadhātu) and formless realm (arūpadhātu), are all defiled, because they are not accompanied by shamelessness and lack of conscience, and are therefore said to be neutral. According to the Satyasiddhi Śāstra, all afflictions are unwholesome. What is said in Mahāyāna Buddhism is uncertain. From the perspective of karmic retribution (vipāka), it is the same as the Abhidhamma. Therefore, the Bodhisattvabhūmi Sūtra says that a person who holds the view of self does not slander what is known, and will not fall into evil destinies because of this view. From the perspective of principle, it is the same as the Satyasiddhi Śāstra. The link of volitional formations (saṃskāra-aṅga) has two types: one is wholesome, and the other is unwholesome. The cause of happiness is called wholesome, and the cause of suffering is called unwholesome. The link of consciousness (vijñāna-aṅga) has three types: one is the consciousness of the seed, which is the same as the link of volitional formations; the second is the consciousness that seeks rebirth; and the third is the consciousness that receives rebirth, which is the same as ignorance. These two types of consciousness necessarily use the mind of affliction. Someone asks: If the consciousness that receives rebirth necessarily arises from affliction, how can it be called retribution? However, although this link of consciousness is defiled, the life force (jīvitendriya) is retribution. Moreover, the body formed by the union of the parents' sperm and blood, which is the object of perception, is also a dharma of retribution. Therefore, it is judged to be neutral as retribution. Name and form (nāmarūpa-aṅga), the six sense bases (ṣaḍāyatana-aṅga), and even contact (sparśa-aṅga) and feeling (vedanā-aṅga), are all invariably neutral. It is not that there is no meaning of wholesome and unwholesome in them, but now, in relation to the past cause, it is said to be retribution, so it is called neutral. The two links of craving (tṛṣṇā-aṅga) and grasping (upādāna-aṅga) are the same as the explanation of ignorance. Becoming (bhava-aṅga) is the same as volitional formations. Birth (jāti-aṅga) is the same as consciousness. Old age and death (jarā-maraṇa-aṅga) are the same as the preceding name and form, etc. (This concludes the five sections).
Sixth, explaining the boundaries of their shallowness and depth. Among them, they are distinguished according to an increasing order. The key points can be summarized into only two: one is truth, and the other is delusion. What arises from the twelve links of dependent origination is a collection of truth and delusion. Truth alone cannot arise, and delusion alone cannot be accomplished. Truth and delusion are interdependent, so there is the meaning of arising from the collection of conditions. From the perspective of delusion encompassing truth, it is all the action of the deluded mind. From the perspective of truth encompassing delusion, it is all the doing of the true mind.
。隨心粗細。分齊有三。一事相因緣。二妄想因緣。三真實因緣。一因緣法隨義分三。所言事者。六識分齊所起生死煩惱業苦。當知。即是事相因緣。言妄想者。則前事相。以理求之。唯是妄想虛構集起。如夢所見。心外畢竟。無事可得。即是妄想因緣之義。言真實者。即前妄想因緣之體。窮其本性。唯是真識緣起所集。真外畢竟無妄可得。即是真實因緣之理。故地經云。十二因緣皆一心作。皆心作者。謂真心作。又勝鬘云。自性凈心不染而染。即是生死因緣集起。又如不增不減經說。即此法界。輪轉五道。名曰眾生。楞伽亦云。如來之藏。是其一切善不善因。能遍興造一切趣生。猶如伎兒變現諸趣。以斯驗求。生死因緣。皆是真作。如夢所見皆報心作。如波水作。如夜見繩以之為蛇蛇是繩作。如是一切。以真作故。因緣即真。故涅槃云。十二因緣。名為佛性。見十二緣。名為見佛。亦名見法。亦名見僧。勝鬘亦云。生死二法。是如來藏。隨義淺深分齊有五。一事相因緣。如毗曇說。二虛假因緣。假有無性。如成實說。三妄想因緣。如陽炎水揵闥婆城。遠望似有。近觀本無。非但無性。相亦叵得。四妄想因緣。皆妄心作。如夢所見。心外無法。五是真實集用因緣。皆真心作。真外無法。五中初二。猶是三中事相因緣。
【現代漢語翻譯】 現代漢語譯本： 隨心粗細，分齊有三：一、事相因緣；二、妄想因緣；三、真實因緣。 一、因緣法隨義分三。所謂『事』，是指六識分齊所產生的生死煩惱業苦。應當知道，這就是事相因緣。所謂『妄想』，是指前面的事相，用理智去探求，只不過是妄想虛構集起，如同夢中所見，心外畢竟沒有實事可得，這就是妄想因緣的意義。所謂『真實』，是指前面妄想因緣的本體，窮究其本性，只不過是真識緣起所集。真識之外畢竟沒有虛妄可得，這就是真實因緣的道理。所以《地經》說：『十二因緣皆一心作。』所謂『皆心作』，是指真心所作。又《勝鬘經》說：『自性凈心不染而染』，這就是生死因緣集起。 又如《不增不減經》所說：『即此法界，輪轉五道，名為眾生。』《楞伽經》也說：『如來之藏（Tathagatagarbha，如來藏），是其一切善不善因，能普遍興造一切趣生，猶如伎兒變現諸趣。』用這些來驗證探求，生死因緣，都是真識所作。如同夢中所見都是報心所作，如同波浪是水所作，如同夜晚見到繩子以為是蛇，蛇是繩子所作。像這樣一切，因為是真識所作，因緣就是真識。所以《涅槃經》說：『十二因緣，名為佛性（Buddha-nature）。見十二緣，名為見佛（Buddha），也名見法（Dharma），也名見僧（Sangha）。』《勝鬘經》也說：『生死二法，是如來藏。』 隨義淺深，分齊有五：一、事相因緣，如《毗曇》所說；二、虛假因緣，假有無性，如《成實論》所說；三、妄想因緣，如陽焰水、犍闥婆城（Gandharva city，海市蜃樓），遠望似有，近看本來沒有，非但沒有自性，連相狀也無法得到；四、妄想因緣，都是妄心所作，如夢中所見，心外無法；五、是真實集用因緣，都是真心所作，真識之外無法。五種之中，最初兩種，仍然是三種之中的事相因緣。
【English Translation】 English version: According to the mind's coarseness or fineness, there are three divisions: 1. Causation of phenomena; 2. Causation of delusion; 3. Causation of reality. 1. The Law of Causation is divided into three according to its meaning. What is meant by 'phenomena' refers to the birth, death, afflictions, karma, and suffering arising from the divisions of the six consciousnesses. Know that this is the causation of phenomena. What is meant by 'delusion' refers to the aforementioned phenomena, which, when examined with reason, are merely delusional fabrications and accumulations, like what is seen in a dream. Ultimately, there is nothing to be obtained outside the mind. This is the meaning of the causation of delusion. What is meant by 'reality' refers to the essence of the aforementioned causation of delusion. When its fundamental nature is thoroughly investigated, it is merely the accumulation of the arising of true consciousness. Ultimately, there is no delusion to be obtained outside of true consciousness. This is the principle of the causation of reality. Therefore, the Dasabhumika Sutra says, 'The twelve links of dependent origination are all made by one mind.' What is meant by 'all made by the mind' refers to what is made by the true mind. Furthermore, the Srimala Sutra says, 'The self-nature pure mind is stained without being stained.' This is the accumulation of the causation of birth and death. Moreover, as the Anunatva Apurnatva Nirdesa Sutra says, 'This very Dharma Realm revolves through the five paths and is called sentient beings.' The Lankavatara Sutra also says, 'The Tathagatagarbha (Tathagatagarbha, the womb of the Thus-Come One) is the cause of all good and non-good, capable of universally creating all destinies of existence, like a performer transforming and manifesting various destinies.' Using these to verify and seek, the causation of birth and death is all made by true consciousness. Like what is seen in a dream, it is all made by the reward-mind, like waves made by water, like seeing a rope at night and mistaking it for a snake, the snake is made by the rope. Like this, everything is made by true consciousness, so causation is true consciousness. Therefore, the Nirvana Sutra says, 'The twelve links of dependent origination are called Buddha-nature (Buddha-nature). Seeing the twelve links is called seeing the Buddha (Buddha), also called seeing the Dharma (Dharma), also called seeing the Sangha (Sangha).' The Srimala Sutra also says, 'The two dharmas of birth and death are the Tathagatagarbha.' According to the shallowness or depth of meaning, there are five divisions: 1. Causation of phenomena, as explained in the Abhidharma; 2. Illusory causation, falsely existing without inherent nature, as explained in the Tattvasiddhi Sastra; 3. Causation of delusion, like mirage water or a Gandharva city (Gandharva city, a mirage), appearing to exist from afar but fundamentally non-existent upon closer inspection, not only without inherent nature but also with no form to be obtained; 4. Causation of delusion, all made by the deluded mind, like what is seen in a dream, with no dharma outside the mind; 5. Causation of true accumulation and function, all made by the true mind, with no dharma outside of true consciousness. Among the five, the first two are still the causation of phenomena among the three.
中間兩種。猶前三中妄想因緣。后之一種。猶前三中真實因緣。分齊如是。
第七門中。就人分別。人謂凡夫二乘菩薩。今就此等以辨因緣。于中有三。一明所有。二明起滅。三明所解。言所有者。因緣有二。一是分段。二是變易。若論分段。凡夫具有善道惡道二種因緣。二乘人中。惡道因緣。盡在見諦。故須陀洹。名為抵債。抵三塗債善道因緣。終至無學。無學猶有生死殘果。大乘人中。惡道因緣。盡在初地。故經說言。初地菩薩。離惡道畏。問曰。經說。種性已上大力菩薩。為變易死。惡道因緣。是分段故。今云何言初地始盡。釋言。惡道義別三階。一惡業為因。四住為緣。受惡趣報。在於外凡常沒位中。二惡業為因。四住正緣緣力微薄。悲願佐助。受惡趣身。在於外凡善趣位中。三惡業為因。悲願為緣。受惡趣生。在於種性解行位中。勝鬘以彼種性已上離前二種。名離分段。非無第三故。地持言。種性解行。或墮惡道。善道因緣。至佛乃盡。是故經中說。佛一人斷有頂種。問曰。經說。初地菩薩。得二十五三昧。破二十五有。今云何言至佛乃盡。釋言。善道亦有三階。善業為因。四住為緣。受人天報。在種性前。二善業為因。四住正緣緣力微薄。悲願佐助。受人天身。在種性上。三善業為因。悲願為緣。
【現代漢語翻譯】 現代漢語譯本： 中間的兩種情況類似於前面三種中的妄想因緣，後面的一種情況類似於前面三種中的真實因緣。它們的界限就是這樣。
第七門中，就人來分別。人指的是凡夫、二乘（聲聞、緣覺）和菩薩。現在就這些人來辨析因緣。其中有三點：一是說明所有，二是說明起滅，三是說明所解。說到所有，因緣有兩種：一是分段生死，二是變易生死。如果說分段生死，凡夫具有善道和惡道兩種因緣。二乘人中，惡道因緣在見諦時就已斷盡，所以須陀洹（Sotapanna，入流果）被稱為『抵債』，抵償三惡道的債務。善道因緣，最終到無學果位（阿羅漢）時斷盡，但無學仍有生死的殘餘果報。大乘人中，惡道因緣在初地（歡喜地）時斷盡，所以經中說，初地菩薩，遠離惡道怖畏。問：經中說，種性地以上的具有大力的菩薩，爲了變易生死，仍有惡道因緣，這是分段生死。現在為什麼說初地才斷盡？解釋說，惡道的意義分為三個階段：一是惡業為因，四住地煩惱為緣，受惡趣的果報，在外凡位中常常沉沒。二是惡業為因，四住地煩惱為正緣，但緣的力量微薄，悲願作為輔助，受惡趣之身，在外凡的善趣位中。三是惡業為因，悲願為緣，受惡趣的生，在種性地和解行地中。《勝鬘經》認為，種性地以上的菩薩離開了前兩種情況，所以稱為離開分段生死，並非沒有第三種情況。 《地持經》說，種性地和解行地的菩薩，有時還會墮入惡道。善道因緣，到佛果才能斷盡。所以經中說，只有佛才能斷盡有頂天的種子。問：經中說，初地菩薩，得到二十五種三昧（Samadhi，禪定），破除二十五有（三界二十五種存在狀態），現在為什麼說要到佛果才能斷盡？解釋說，善道也有三個階段：一是善業為因，四住地煩惱為緣，受人天果報，在種性地之前。二是善業為因，四住地煩惱為正緣，但緣的力量微薄，悲願作為輔助，受人天之身，在種性地之上。三是善業為因，悲願為緣。
【English Translation】 English version: The middle two are similar to the delusional causes and conditions in the previous three, and the last one is similar to the real causes and conditions in the previous three. The distinctions are as such.
In the seventh section, we differentiate based on people. People refer to ordinary beings, the two vehicles (Śrāvakas and Pratyekabuddhas), and Bodhisattvas. Now, we will analyze causes and conditions based on these. There are three points: first, explaining what exists; second, explaining arising and ceasing; and third, explaining what is understood. Regarding what exists, there are two types of causes and conditions: one is segmented existence (分段生死, Fēn duàn shēngsǐ), and the other is transformative existence (變易生死, Biàn yì shēngsǐ). If we talk about segmented existence, ordinary beings have both good and evil paths as causes and conditions. Among those of the two vehicles, the causes and conditions for evil paths are exhausted upon seeing the truth (見諦, Jiàn dì), therefore a Sotapanna (須陀洹, Xū tuó huán, Stream-enterer) is called a 'debt payer,' paying off the debts of the three evil realms. The causes and conditions for good paths eventually end at the state of no-more-learning (無學, Wú xué, Arhat), but even an Arhat still has residual karmic effects of birth and death. Among Mahayana practitioners, the causes and conditions for evil paths are exhausted at the first ground (初地, Chū dì, Joyful Ground), therefore the sutras say that a Bodhisattva of the first ground is free from the fear of evil paths. Question: The sutras say that Bodhisattvas above the lineage ground (種性地, Zhǒng xìng dì) with great power still have causes and conditions for evil paths due to transformative death, which is segmented existence. Why do you now say that it is exhausted at the first ground? Explanation: The meaning of evil paths is divided into three stages: first, evil karma is the cause, and the four abodes of affliction (四住地, Sì zhù dì) are the conditions, resulting in the retribution of evil realms, constantly submerged in the position of an ordinary being. Second, evil karma is the cause, and the four abodes of affliction are the direct conditions, but the power of the conditions is weak, and compassion and vows assist, resulting in the body of an evil realm, in the position of a good realm of an ordinary being. Third, evil karma is the cause, and compassion and vows are the conditions, resulting in the birth of an evil realm, in the lineage ground and the stage of understanding and practice (解行地, Jiě xíng dì). The Śrīmālādevī Siṃhanāda Sūtra considers that Bodhisattvas above the lineage ground have left the first two situations, so it is called leaving segmented existence, but it is not without the third situation. The Bodhisattvabhumi says that Bodhisattvas of the lineage ground and the stage of understanding and practice may still fall into evil paths. The causes and conditions for good paths are exhausted only at the Buddha fruit. Therefore, the sutras say that only the Buddha can cut off the seeds of the peak of existence (有頂, Yǒu dǐng). Question: The sutras say that a Bodhisattva of the first ground obtains twenty-five Samadhis (三昧, Sānmèi, concentration) and destroys the twenty-five existences (二十五有, Èrshíwǔ yǒu, twenty-five states of existence in the three realms). Why do you now say that it is exhausted only at the Buddha fruit? Explanation: Good paths also have three stages: first, good karma is the cause, and the four abodes of affliction are the conditions, resulting in the retribution of humans and gods, before the lineage ground. Second, good karma is the cause, and the four abodes of affliction are the direct conditions, but the power of the conditions is weak, and compassion and vows assist, resulting in the body of humans and gods, above the lineage ground. Third, good karma is the cause, and compassion and vows are the conditions.
四住殘氣。隨而佐助。受人天報。在初地上。經以初地離前二種故。說初地破二十五有。非無第三故。地持中宣說。解行轉惡趣報。入歡喜地。不言轉善。又大智論說。初地上猶有肉身。良在於此。彼初地上。雖復有之。但于應化人天身中。微有淺氣。無純受者。分段如是。變易因緣。凡夫但有一無明支。無明住地先成就故。二乘之人。有無明行。而未受報。彼何時受。不愚法者。此身滅已。凈土中生。即便受之。愚法之人。未來無餘涅槃之後心想生時。方乃受之。大乘人中。十住已上有無明行。種性已上受生死果。至佛乃盡。所有如是(此一門竟)。
次明起滅。先論分段。凡夫于彼分段因緣集起不滅。二乘求滅不能學起。大乘之人。亦滅亦起自斷故。滅化他故起。故經說言。亦不畢竟滅有為法。化眾生故。次論變易。凡夫于彼變易因緣。未起未滅。二乘學起而未能滅。問曰。二乘亦能滅智入般涅槃。云何不滅。釋言。二乘雖暫滅智。后必還生。非是永盡。故不名滅。大乘之人。亦起亦滅。始學故起。終盡故滅(此二門竟)。
次約所解以辨因緣。凡夫于彼因緣法中。見有我人未流轉起十二緣。以有我故。所起因緣便有系屬。名為我所。二乘解知無我無人。但諸因緣共相集起。以無我故。因緣之法。無
【現代漢語翻譯】 現代漢語譯本：『四住殘氣』（指四種煩惱的殘餘習氣），會隨順並輔助（業力），使（眾生）承受人天果報。這發生在初地菩薩的境界上。因為初地菩薩已經遠離了前面兩種（煩惱），所以說初地破除了『二十五有』（指三界中的二十五種存在狀態），並非說沒有第三種（煩惱）。《地持經》中宣說，通過修行，可以轉變惡趣的果報，進入歡喜地（初地），但沒有說可以轉變善報。另外，《大智度論》中說，初地菩薩身上仍然有肉身，原因就在於此。雖然在初地菩薩身上還有（殘餘習氣），但只是在應化的人天之身中，稍微帶有一些淺薄的氣息，不會完全承受（果報）。分段生死的情況就是這樣。至於變易生死的因緣，凡夫只有『一無明支』（指十二因緣中的無明），因為無明住地（根本無明）已經先成就了。二乘之人，有『無明行』（指無明所驅動的行為），但還沒有承受果報。他們什麼時候承受果報呢？對於不愚昧佛法的人來說，此身滅度之後，在凈土中出生，就會立刻承受（變易生死的果報）。對於愚昧佛法的人來說，在未來進入無餘涅槃之後，心想生起的時候，才會承受（變易生死的果報）。大乘菩薩中，十住以上的菩薩有『無明行』，種性以上的菩薩承受生死的果報，直到成佛才能完全斷盡。所有的情況就是這樣（這一門結束）。 接下來闡明起滅。首先討論分段生死。凡夫對於分段生死的因緣，集起而不滅。二乘人爲了求滅而不能發起（菩薩的利他行為）。大乘菩薩，既滅又起，因為自己斷除煩惱所以滅，因為化度眾生所以起。所以經中說，『也不完全滅盡有為法，爲了化度眾生』。接下來討論變易生死。凡夫對於變易生死的因緣，未起也未滅。二乘人學習發起（滅除變易生死的智慧）而未能滅盡。有人問：二乘人也能滅盡智慧，進入般涅槃，為什麼說不能滅盡呢？回答說：二乘人雖然暫時滅盡智慧，但之後必定還會再生起，不是永遠斷盡，所以不能稱為滅。大乘菩薩，既起又滅，開始學習所以起，最終斷盡所以滅（這兩門結束）。 接下來根據所理解的（境界）來辨別因緣。凡夫在因緣法中，見到有我有人，沒有逆流而起十二因緣。因為有我的緣故，所生起的因緣便有了系屬，稱為『我所』。二乘人理解知道無我無人，只是諸多的因緣共同集起。因為沒有我的緣故，因緣之法，沒有（系屬）。
【English Translation】 English version: 'The residual energy of the four abodes' (referring to the remaining habitual tendencies of the four afflictions) follows and assists (karma), causing (sentient beings) to receive the rewards of humans and gods. This occurs in the realm of the first Bhumi (stage of a Bodhisattva). Because the first Bhumi Bodhisattva has already departed from the previous two (afflictions), it is said that the first Bhumi breaks through the 'twenty-five existences' (referring to the twenty-five states of existence in the three realms), not that there is no third (affliction). The Bodhisattvabhumi Sutra proclaims that through practice, one can transform the retribution of evil destinies and enter the Joyful Ground (first Bhumi), but it does not say that one can transform good rewards. Furthermore, the Mahaprajnaparamita Sastra says that Bodhisattvas on the first Bhumi still have a physical body, and the reason lies in this. Although there are (residual habitual tendencies) on the first Bhumi Bodhisattva, they are only slightly present in the manifested bodies of humans and gods, with only a slight and shallow aura, and they do not fully receive (the retribution). Such is the case with segmented existence. As for the causes and conditions of transformational existence, ordinary beings only have 'one branch of ignorance' (referring to ignorance in the twelve links of dependent origination), because the abode of ignorance (fundamental ignorance) has already been accomplished first. Those of the Two Vehicles have 'actions of ignorance' (referring to actions driven by ignorance), but have not yet received retribution. When do they receive retribution? For those who are not ignorant of the Dharma, after this body is extinguished, they are born in the Pure Land and immediately receive (the retribution of transformational existence). For those who are ignorant of the Dharma, in the future, after entering Nirvana without remainder, they will receive (the retribution of transformational existence) when thoughts arise. Among Mahayana Bodhisattvas, those above the Ten Abodes have 'actions of ignorance', and those above the seed nature receive the fruits of birth and death, which are completely exhausted only upon becoming a Buddha. Such is the case with all (this gate is finished). Next, explaining arising and ceasing. First, discussing segmented existence. Ordinary beings, regarding the causes and conditions of segmented existence, accumulate and do not cease. Those of the Two Vehicles seek cessation but cannot initiate (the altruistic actions of a Bodhisattva). Mahayana Bodhisattvas both cease and arise, because they cut off afflictions themselves, they cease; because they transform sentient beings, they arise. Therefore, the sutra says, 'They also do not completely extinguish conditioned dharmas, for the sake of transforming sentient beings.' Next, discussing transformational existence. Ordinary beings, regarding the causes and conditions of transformational existence, have neither arisen nor ceased. Those of the Two Vehicles learn to initiate (the wisdom to extinguish transformational existence) but have not yet been able to extinguish it completely. Someone asks: Those of the Two Vehicles can also extinguish wisdom and enter Parinirvana, so why is it said that they cannot extinguish it? The answer is: Although those of the Two Vehicles temporarily extinguish wisdom, it will surely arise again later, it is not permanently exhausted, so it cannot be called cessation. Mahayana Bodhisattvas both arise and cease, they arise because they are beginning to learn, and they cease because they ultimately exhaust (these two gates are finished). Next, based on what is understood (the realm), to distinguish causes and conditions. Ordinary beings, in the Dharma of causes and conditions, see that there is a self and others, and do not go against the current and arise the twelve links of dependent origination. Because there is a self, the causes and conditions that arise are bound, and are called 'belonging to the self'. Those of the Two Vehicles understand and know that there is no self and no others, but only that many causes and conditions arise together. Because there is no self, the Dharma of causes and conditions has no (attachment).
所繫屬。故非我所。大乘之人。深解因緣非有非無。離於二邊。是義云何分別有三。一就法相明非有無。十二緣法。從緣集生。本無自性。是故非有。從緣集故。不得言無。見法非有。是其逆觀。見法非無。是其順觀。二相實相對。明非有無。妄情所起十二緣法。名之為相。所依真諦。說以為實。故經說言。十二因緣。皆依一心。依情起相。名為非無。據實本寂。說為非有。見實非有。是真諦觀解相非無。是世諦觀。三就實中體用分別。真諦常寂。無緣可得。名為非有。即此真識。隨妄流轉。起十二緣。說為非無。又佛菩薩隨世起用。亦名非無。見法非有。是實性觀。知法非無。是實相觀。就人如是。
第八門中。約智分別。智門非一。今且約彼四十四智七十七智。辨因緣相。于中略以五門。分別。一先定三觀。二明七方便。第三約彼七方便義。辨明四十四智差別。第四約前三種觀義及七方便。辨明七十七智不同。五隨人辨異。言三觀者。若依毗曇。說陰界入。以為三觀。此觀在於念處位中。若依成實。說觀無常無我及苦。明之為三。四觀在於四現忍中(此一門竟)。
七方便者。先就色論。后類諸法。七名是何。一者觀色。二觀色集。三觀色滅。四觀色道。五觀色味。六觀過。七觀色出。言觀色者。觀
【現代漢語翻譯】 現代漢語譯本： 所繫屬，故不是『我』所擁有的。大乘之人，深刻理解因緣，既非實有，也非全無，遠離有和無這兩種極端。這其中的道理是什麼呢？可以從三個方面來分別說明：第一，就法相本身來說明非有非無。十二因緣之法，從各種因緣聚合而產生，其本身並沒有獨立的自性，所以說它不是實有。但它又是從各種因緣聚合而產生的，所以又不能說它完全沒有。認識到法不是實有，這是逆向的觀察。認識到法不是完全沒有，這是順向的觀察。第二，從現象和實體的相對關係來說明非有非無。由虛妄的情感所產生的十二因緣之法，稱之為『相』（現象）。而作為『相』所依賴的真實本體，則稱之為『實』（真諦）。所以經書上說，十二因緣，都依賴於一心。依隨情感而生起現象，所以說它不是完全沒有。依據真實本體來說，其本性是寂靜的，所以說它不是實有。認識到『實』不是實有，這是真諦的觀察。理解到『相』不是完全沒有，這是世俗諦的觀察。第三，就真實本體中的體和用這兩個方面來分別說明。真諦是恒常寂靜的，沒有任何因緣可以獲得它，所以稱之為『非有』。而這個真實的意識，隨著虛妄而流轉，產生十二因緣，所以說它不是完全沒有。而且，佛和菩薩隨著世間的情況而示現各種作用，也可以說不是完全沒有。認識到法不是實有，這是實性的觀察。認識到法不是完全沒有，這是實相的觀察。對於人來說，也是如此。 第八門中，從智慧的角度來分別。智慧的門徑不是唯一的，現在且用四十四智和七十七智來說明因緣的現象。其中大致用五個方面來分別說明：第一，先確定三種觀（三觀）。第二，說明七方便（七方便）。第三，根據這七方便的含義，辨明四十四智的差別。第四，根據前面的三種觀和七方便，辨明七十七智的不同。第五，根據不同的人來辨別差異。所說的三種觀，如果依據毗曇宗的觀點，就用陰、界、入來說明三種觀。這種觀存在於念處位中。如果依據成實宗的觀點，就用觀察無常、無我以及苦來說明三種觀。四種觀存在於四現忍中（這一部分結束）。 七方便是什麼呢？先就色法來論述，然後以此類推到其他的法。七個名稱是什麼呢？第一是觀色（觀色），第二是觀色集（觀色集），第三是觀色滅（觀色滅），第四是觀色道（觀色道），第五是觀色味（觀色味），第六是觀過（觀過），第七是觀色出（觀色出）。所說的『觀色』，是觀察...
【English Translation】 English version: Because it is attached to something, it is not 'mine'. Those of the Mahayana deeply understand dependent origination, which is neither existent nor non-existent, and is apart from the two extremes. What is the meaning of this? There are three aspects to distinguish: First, explain non-existence and non-existence based on the characteristics of the Dharma. The twelve links of dependent origination arise from the aggregation of conditions and have no inherent self-nature, so they are said to be non-existent. Because they arise from the aggregation of conditions, they cannot be said to be non-existent. Seeing that the Dharma is non-existent is a reverse observation. Seeing that the Dharma is not non-existent is a forward observation. Second, explain non-existence and non-existence in relation to phenomena and reality. The twelve links of dependent origination, which arise from delusional emotions, are called 'phenomena' (相). The true essence on which the 'phenomena' depend is called 'reality' (實, 真諦). Therefore, the scriptures say that the twelve links of dependent origination all depend on one mind. Phenomena arise according to emotions, so it is said that they are not non-existent. According to the true essence, it is originally tranquil, so it is said to be non-existent. Seeing that 'reality' is non-existent is the observation of true essence. Understanding that 'phenomena' are not non-existent is the observation of worldly truth. Third, distinguish between the essence and function within reality. True essence is always tranquil and cannot be obtained by any conditions, so it is called 'non-existent'. This true consciousness flows and transforms with delusion, giving rise to the twelve links of dependent origination, so it is said that it is not non-existent. Moreover, Buddhas and Bodhisattvas manifest various functions according to the conditions of the world, which can also be said to be not non-existent. Seeing that the Dharma is non-existent is the observation of the real nature. Knowing that the Dharma is not non-existent is the observation of the real appearance. It is the same for people. In the eighth section, distinguish from the perspective of wisdom. The paths to wisdom are not unique, and now use the forty-four wisdoms and seventy-seven wisdoms to explain the phenomena of dependent origination. Among them, roughly use five aspects to distinguish: First, first determine the three contemplations (三觀). Second, explain the seven expedients (七方便). Third, according to the meaning of these seven expedients, distinguish the differences between the forty-four wisdoms. Fourth, according to the previous three contemplations and seven expedients, distinguish the differences between the seventy-seven wisdoms. Fifth, distinguish differences according to different people. The so-called three contemplations, if based on the view of the Sarvastivada school, use the skandhas (陰), realms (界), and entrances (入) to explain the three contemplations. This contemplation exists in the stage of mindfulness (念處). If based on the view of the Satyasiddhi school, use the contemplation of impermanence (無常), non-self (無我), and suffering (苦) to explain the three contemplations. The four contemplations exist in the four acceptances (四現忍) (this section ends). What are the seven expedients? First, discuss form (色), and then extrapolate to other dharmas. What are the seven names? The first is contemplation of form (觀色), the second is contemplation of the arising of form (觀色集), the third is contemplation of the cessation of form (觀色滅), the fourth is contemplation of the path to the cessation of form (觀色道), the fifth is contemplation of the taste of form (觀色味), the sixth is contemplation of the fault of form (觀過), and the seventh is contemplation of the escape from form (觀色出). The so-called 'contemplation of form' is to observe...
色果報。苦諦觀也。觀色集者觀色因緣。集諦觀也。觀色滅者。觀色盡處數滅無為。滅諦觀也。觀色道者。觀色對治無漏之道。道諦觀也。觀色味者。觀察前色能生愛味。觀色過者。觀察前色能生苦過。觀色出者。觀色得滅出離生死。何故不說觀色生道。釋言。生道即是第八第一義觀。為是不論。色中既然。諸法同爾。此七能與第一義觀為方便故。名為方便。此之七種位。在何處。若依毗曇。前四方便。有四現忍及見道中。后三在於修道之中。依如成實。此七門在聞思地中(此二門竟)。
次辨四十四智差別。四十四智。如成實說。此猶是前七方便中初四門觀。就十二緣為此四觀故。有四十四智差別。十二因緣次第相生。因果相屬有十一對。就此十一。從末尋本。逆以推之。先就老死對生為四。一觀老死苦。二觀老死集。三觀老死滅。四觀老死道。次第逆推乃至行支。對前無明。亦有此四。所謂觀行苦行集行滅及行滅道。無明望前。更無集因。所以不說。何故逆觀。據果尋因。順諦觀故(此三門竟)。
次辨七十七智差別。七十七智。如成實說。論文但言。如經中說。現在世中生緣老死。不離生緣老死。過未亦然。是法住智。滅相觀者。是泥洹智。如是次第乃至無明。皆悉同然。不廣分別。為是論家種種
【現代漢語翻譯】 現代漢語譯本： 色之果報，是苦諦的觀照。觀色之集起，是觀色之因緣，是集諦的觀照。觀色之滅盡，是觀色之止息之處，即數滅無為，是滅諦的觀照。觀色之道，是觀對治色慾的無漏之道，是道諦的觀照。觀色之味，是觀察先前的色能生起愛慾之味。觀色之過患，是觀察先前的色能生起苦惱之過患。觀色之出離，是觀色得以滅盡，出離生死。為何不說觀色之生道？解釋說：生道即是第八種第一義觀，因此不作討論。色法如此，諸法也是一樣。這七種觀照能為第一義觀提供方便，所以稱為方便。這七種位次，位於何處？如果依照毗曇的說法，前四種方便，存在於四現忍以及見道之中。后三種則在於修道之中。依照《成實論》，這七門在於聞思地中（這兩個門到此結束）。
接下來辨析四十四智的差別。《成實論》說，這仍然是前面七種方便中前四門的觀照。就十二因緣為此四種觀照，所以有四十四智的差別。十二因緣次第相生，因果相屬有十一對。就這十一對，從末端追溯到根本，逆向地推究。先就老死對生作四種觀照：一觀老死之苦，二觀老死之集，三觀老死之滅，四觀老死之道。次第逆推，乃至行支，對前無明（avidya），也有這四種觀照，即觀行苦、行集、行滅以及行滅道。無明往前推，更無集因，所以不說。為何要逆向觀照？因為這是根據果來尋找因，是順著真諦來觀照的緣故（這三個門到此結束）。
接下來辨析七十七智的差別。《成實論》說，論文只是說：如經中所說，現在世中生緣老死，不離生緣老死，過去未來也是這樣。這是法住智。滅相觀照者，是泥洹（nirvana）智。像這樣次第乃至無明，都完全相同，不作廣泛分別。因此論家們有種種說法。
【English Translation】 English version: The fruition of 'rupa' (form), is the contemplation of 'dukkha satya' (the truth of suffering). Contemplating the arising of 'rupa', is contemplating the causes and conditions of 'rupa', which is the contemplation of 'samudaya satya' (the truth of the origin of suffering). Contemplating the cessation of 'rupa', is contemplating the place where 'rupa' ceases, which is 'nirodha' (cessation) and 'asamskrta' (unconditioned), and is the contemplation of 'nirodha satya' (the truth of the cessation of suffering). Contemplating the path of 'rupa', is contemplating the 'anāsrava' (non-outflow) path that counteracts 'rupa', and is the contemplation of 'marga satya' (the truth of the path to the cessation of suffering). Contemplating the 'asvada' (taste) of 'rupa', is observing that the preceding 'rupa' can generate the taste of 'tanha' (craving). Contemplating the 'adinava' (fault) of 'rupa', is observing that the preceding 'rupa' can generate the fault of 'dukkha' (suffering). Contemplating the 'nissarana' (escape) from 'rupa', is contemplating that 'rupa' can be extinguished, escaping from 'samsara' (the cycle of birth and death). Why is the path of arising of 'rupa' not discussed? The explanation is that the path of arising is the eighth 'paramārtha' (ultimate meaning) contemplation, therefore it is not discussed. As it is with 'rupa', so it is with all 'dharmas' (phenomena). These seven contemplations can provide convenience for the 'paramārtha' contemplation, therefore they are called 'upaya' (means). Where are these seven stages located? According to the 'Abhidharma', the first four 'upayas' are present in the four 'ksanti' (acceptances) and in the 'darśana-marga' (path of seeing). The latter three are in the 'bhavana-marga' (path of cultivation). According to the 'Satyasiddhi Śāstra', these seven doors are in the 'śruta' (hearing) and 'cinta' (thinking) grounds (these two doors end here).
Next, we will distinguish the differences between the forty-four 'jnanas' (knowledges). As the 'Satyasiddhi Śāstra' says, this is still the contemplation of the first four doors among the previous seven 'upayas'. Because the twelve 'nidanas' (links of dependent origination) are used for these four contemplations, there are differences in the forty-four 'jnanas'. The twelve 'nidanas' arise in sequence, and the cause and effect are related in eleven pairs. Based on these eleven pairs, tracing back from the end to the root, we investigate in reverse. First, regarding 'jaramarana' (old age and death) in relation to 'jati' (birth), there are four contemplations: first, contemplating the suffering of 'jaramarana'; second, contemplating the origin of 'jaramarana'; third, contemplating the cessation of 'jaramarana'; fourth, contemplating the path to the cessation of 'jaramarana'. Reversing the sequence, even to the 'samskara' (formation) link, in relation to the preceding 'avidya' (ignorance), there are also these four contemplations, namely, contemplating the suffering of 'samskara', the origin of 'samskara', the cessation of 'samskara', and the path to the cessation of 'samskara'. Since there is no cause of origin before 'avidya', it is not discussed. Why contemplate in reverse? Because this is seeking the cause based on the effect, and it is contemplating in accordance with the 'satya' (truth) (these three doors end here).
Next, we will distinguish the differences between the seventy-seven 'jnanas'. As the 'Satyasiddhi Śāstra' says, the text only states: as it is said in the 'sutra', in the present world, 'jati' conditions 'jaramarana', and 'jaramarana' is not separate from 'jati'. The past and future are also the same. This is 'dharmasthitijnana' (knowledge of the abiding of phenomena). The contemplation of the aspect of cessation is 'nirvana jnana' (knowledge of nirvana). In this way, sequentially up to 'avidya', everything is completely the same, without extensive differentiation. Therefore, there are various opinions among the commentators.
異釋。窮其體相此智。猶是七方便中第二集觀。及無常等三觀所攝。以何義故。七方便中偏為集觀。十二緣法。因緣為宗。集是緣義。故偏為之。集觀之中有六十六。三觀之中有其十一。彼此合說有七十七。前六十六。觀因生果。住持不滅。名法住智。后之十一。觀苦無常空無我等。趣向涅槃。名泥洹智。故論說言。增長生死。名法住智。損減生死。名泥洹智。相狀如何。現在世中。十二因緣次第相生。因果相屬。有十一對。過未亦然。便有三十三對因緣。今先就彼三世之中生緣老死。辨其觀相。余類可知。現在世中生緣老死。有二集觀。一生緣老死。二者不離生緣老死。此二何別。毗婆沙云。初是正觀。后是審觀。何故須審。成實釋言。諸外道人。多迷因緣。或說冥性為眾生因。或說梵天以為因等。佛為破之。彰因作果是實不虛故。說不離現在世中生緣老死。既有此二。過未同然。即分為六。此六集觀在聞思地。四現忍中。總觀三世生緣老死。作三種觀。謂無常苦及空無我。三觀雖殊。同趣涅槃。總攝為一。名泥洹智。以此通前。合有七智。問曰。何故集觀之中。三世分六。泥洹智中。三世為一。釋言。集觀觀因生果。生果不同。世別分之。泥洹智者。破生死相。趣向寂滅。寂滅平等。三世合一。三世之中生緣老死
【現代漢語翻譯】 現代漢語譯本 異釋：如果窮盡地觀察十二因緣的體性和現象，這種智慧仍然屬於七方便（sapta-upāya）中的第二種，即集觀（samudaya-anupaśyanā），並且被無常（anitya）、苦（duḥkha）、空（śūnyatā）這三種觀所包含。那麼，為什麼在七方便中特別強調集觀呢？因為十二緣法以因緣為根本，而『集』就是緣起的意思，所以特別強調它。在集觀中，有六十六種觀察方式；在無常等三種觀中，有十一種觀察方式。將它們合起來說，共有七十七種觀察方式。前面的六十六種觀察因生果，觀察事物保持存在而不滅，這被稱為法住智（dharmasthiti-jñāna）。後面的十一種觀察苦、無常、空、無我等，趨向涅槃（nirvāṇa），這被稱為泥洹智（nairvāṇa-jñāna）。所以，《論》中說，增長生死的智慧稱為法住智，損減生死的智慧稱為泥洹智。 這種智慧的相狀是怎樣的呢？在現在世中，十二因緣次第相生，因果相互關聯，有十一對。過去世和未來世也是如此，這樣就有三十三對因緣。現在先就三世中的生緣老死（jāti-pratyaya-jarāmaraṇa）來辨析其觀相，其餘的可以依此類推。在現在世中，生緣老死有兩種集觀：一是生緣老死，二是不離生緣老死。這兩種有什麼區別呢？《毗婆沙論》（Vibhasa）中說，前者是正觀（samyak-anupaśyanā），後者是審觀（samīkṣa-anupaśyanā）。為什麼要審觀呢？《成實論》（Satyasiddhi-śāstra）解釋說，許多外道之人，迷惑于因緣，或者說冥性（pradhāna）是眾生的原因，或者說梵天（Brahmā）是原因等等。佛爲了破斥這些錯誤的觀點，彰顯因作果是真實不虛的，所以說不離生緣老死。 既然現在世中有這兩種集觀，那麼過去世和未來世也是如此，這樣就分為六種。這六種集觀存在於聞思地（śruta-cintā-bhūmi）和四現忍（catasraḥ kṣāntayaḥ）中。總觀三世的生緣老死，可以作三種觀，即無常、苦、空、無我。這三種觀雖然不同，但都趨向涅槃，總攝為一，稱為泥洹智。將這種泥洹智與前面的六種集觀合起來，共有七種智慧。 有人問：為什麼在集觀中，三世分為六種，而在泥洹智中，三世卻合為一種呢？解釋說：集觀是觀察因生果，因生果是不同的，所以要按世來區分。而泥洹智是破除生死的現象，趨向寂滅，寂滅是平等的，所以三世合為一種。三世中的生緣老死...
【English Translation】 English version Another explanation: Exhaustively examining the nature and characteristics of this wisdom concerning the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), it still falls within the second of the seven expedients (sapta-upāya), namely the contemplation of arising (samudaya-anupaśyanā), and is encompassed by the three contemplations of impermanence (anitya), suffering (duḥkha), and emptiness (śūnyatā). Why, then, is the contemplation of arising particularly emphasized among the seven expedients? Because the twelve links of dependent origination are fundamentally based on cause and condition (hetu-pratyaya), and 'arising' signifies the meaning of condition, hence its special emphasis. Within the contemplation of arising, there are sixty-six modes of observation; within the three contemplations of impermanence, etc., there are eleven modes. Combining these, there are seventy-seven modes of observation. The preceding sixty-six observe the arising of effects from causes, observing things as maintaining existence without ceasing, which is called the wisdom of the abiding of phenomena (dharmasthiti-jñāna). The latter eleven observe suffering, impermanence, emptiness, non-self, etc., moving towards nirvāṇa (nirvāṇa), which is called the wisdom of nirvāṇa (nairvāṇa-jñāna). Therefore, the treatise says that the wisdom that increases birth and death is called the wisdom of the abiding of phenomena, and the wisdom that diminishes birth and death is called the wisdom of nirvāṇa. What is the nature of this wisdom like? In the present life, the twelve links of dependent origination arise in sequence, with cause and effect being interconnected, forming eleven pairs. The same is true for the past and future lives, resulting in thirty-three pairs of cause and condition. Now, let's first analyze the contemplation of birth-conditioned old age and death (jāti-pratyaya-jarāmaraṇa) in the three lifetimes, and the rest can be inferred accordingly. In the present life, there are two contemplations of arising related to birth-conditioned old age and death: one is birth-conditioned old age and death, and the other is not separate from birth-conditioned old age and death. What is the difference between these two? The Vibhasa (Vibhasa) says that the former is correct contemplation (samyak-anupaśyanā), and the latter is scrutinizing contemplation (samīkṣa-anupaśyanā). Why is scrutinizing contemplation needed? The Satyasiddhi-śāstra (Satyasiddhi-śāstra) explains that many non-Buddhists are confused about cause and condition, some saying that primordial nature (pradhāna) is the cause of beings, or that Brahma (Brahmā) is the cause, etc. To refute these erroneous views, the Buddha reveals that the production of effects from causes is real and not false, hence the saying 'not separate from birth-conditioned old age and death'. Since there are these two contemplations of arising in the present life, the same is true for the past and future lives, thus dividing into six. These six contemplations of arising exist in the stages of hearing and thinking (śruta-cintā-bhūmi) and the four acceptances (catasraḥ kṣāntayaḥ). By contemplating birth-conditioned old age and death in the three lifetimes, one can perform three contemplations, namely impermanence, suffering, emptiness, and non-self. Although these three contemplations are different, they all lead to nirvāṇa, and are collectively called the wisdom of nirvāṇa. Combining this wisdom of nirvāṇa with the preceding six contemplations of arising, there are a total of seven wisdoms. Someone asks: Why are the three lifetimes divided into six in the contemplation of arising, but combined into one in the wisdom of nirvāṇa? The explanation is: the contemplation of arising observes the arising of effects from causes, and the arising of effects is different, so it needs to be distinguished by lifetime. But the wisdom of nirvāṇa is to break the phenomena of birth and death, moving towards quiescence, and quiescence is equal, so the three lifetimes are combined into one. Birth-conditioned old age and death in the three lifetimes...
。既有此七。次第逆推乃至無明緣行亦然。十一對中。皆有七智。是故合有七十七智。問曰。何不從無明行乃至老死。先從老死至無明行。因緣法中。有二次第。一順二逆。從始至終。是順次第。從終至始。是逆次第。觀法多途。不可一定。復此是聲聞觀法。聲聞鈍根。從末尋本。其觀易成。是故然矣。又問。因緣相生無窮。老死望后。何故不說緣生之義。老死望后。更無所生。是故不說。若爾何故地經之中宣說。老死與後作因。釋言。老死轉望未來。實有因義。菩薩能見故彼說之。七十七智聲聞觀法。老死為因。聲聞不見。故此不論。又復聲聞亦知老死緣生后義。今此且據一分為言。是故不說(此四門竟)。
約人辨。通而論之。四十七智七十七智。三乘同起。隨別論之。四十四智七十七智。並是聲聞觀行之法。依如論文。聲聞人中有利有鈍。四十四智。鈍人觀行。七十七智。利人觀行。何故如是。前四十四。觀果由因。為觀易成。鈍人能作故言為鈍。七十七智。觀因生果。為觀難熟。利人方堪故說為利菩薩於此因緣法中。觀門無邊。廣如地經。不可具辨。因緣之義。厥趣粗爾。
十八空義三門分別(辨相一 異同二 修入次第三)
第一辨相。十八空義。出大品經。法性虛寂。故名為空。此空
【現代漢語翻譯】 既有此七種智慧，那麼按照次第逆向推導，乃至『無明緣行』（無明是產生一切煩惱的根源，行為是基於無明的造作）也是如此。在十一對因緣關係中，都各有七種智慧，所以總共有七十七種智慧。有人問：為什麼不從『無明緣行』開始，一直到『老死』，而是先從『老死』推到『無明緣行』呢？在因緣法中，有兩種次第：一是順向，二是逆向。從開始到結束是順向次第，從結束到開始是逆向次第。觀察事物的方法有很多種，不能固定不變。而且這是聲聞（聽聞佛法教誨而修行證果的人）的觀法，聲聞根器比較遲鈍，從結果追溯到根本，這種觀察容易成功，所以這樣安排。又有人問：因緣相生的關係是無窮無盡的，『老死』之後還有未來，為什麼不說『老死』緣生的意義呢？因為『老死』之後，就（在此生）沒有再產生什麼了，所以不說。如果這樣，為什麼《地經》（可能是指《華嚴經·十地品》）中宣說，『老死』與未來有因果關係呢？解釋說，『老死』就轉變而言，對未來確實有因的意義，菩薩（發菩提心，立志救度一切眾生的修行者）能夠看到這一點，所以《地經》中這樣說。七十七種智慧是聲聞的觀法，聲聞看不到『老死』作為未來之因，所以這裡不討論。而且聲聞也知道『老死』緣生未來的意義，現在這裡只是就一部分而言，所以不說。（以上是四門分別的結束） 從人的角度來辨析。總的來說，四十七種智慧和七十七種智慧，是聲聞乘、緣覺乘和菩薩乘共同生起的。分別來說，四十四種智慧和七十七種智慧，都是聲聞觀行的方法。依照論文所說，聲聞人中有聰慧的和遲鈍的。四十四種智慧，是遲鈍的人觀行的方法；七十七種智慧，是聰慧的人觀行的方法。為什麼這樣說呢？前面的四十四種智慧，是從結果觀察原因，因為這種觀察容易成功，遲鈍的人能夠做到，所以說是為遲鈍的人而設。七十七種智慧，是從原因觀察結果，因為這種觀察難以成熟，只有聰慧的人才能勝任，所以說是為聰慧的人而設。菩薩對於這種因緣法，觀察的門徑是無邊無際的，詳細的內容如同《地經》所說，不能全部辨析。因緣的意義，大概就是這樣。 十八空的意義，從三個方面來分別：（辨別體相，異同，修習進入的次第） 第一，辨別體相。十八空的意義，出自《大品經》（《摩訶般若波羅蜜經》的簡稱）。法的自性是虛無寂靜的，所以叫做空。這種空
【English Translation】 Having these seven kinds of wisdom, then, following the order in reverse, even 'ignorance conditioning activity' (ignorance is the root of all afflictions, activity is the action based on ignorance) is the same. In the eleven pairs of conditions, each has seven kinds of wisdom, so there are a total of seventy-seven kinds of wisdom. Someone asks: Why not start from 'ignorance conditioning activity' all the way to 'old age and death', but instead start from 'old age and death' and trace back to 'ignorance conditioning activity'? In the law of conditions, there are two orders: one is forward, and the other is reverse. From beginning to end is the forward order, and from end to beginning is the reverse order. There are many ways to observe things, and it cannot be fixed. Moreover, this is the contemplation method of the Śrāvakas (those who hear the Buddha's teachings and practice to attain enlightenment). Śrāvakas have dull faculties, and it is easier to succeed by tracing back to the root from the result, so it is arranged this way. Someone also asks: The relationship of conditioned arising is endless. After 'old age and death', there is still the future. Why not talk about the meaning of 'old age and death' arising from conditions? Because after 'old age and death', nothing (in this life) is produced anymore, so it is not mentioned. If so, why does the Daśabhūmika Sūtra (possibly referring to the Ten Stages Chapter of the Avataṃsaka Sūtra) declare that 'old age and death' have a causal relationship with the future? The explanation is that 'old age and death', in terms of transformation, do have the meaning of a cause for the future. Bodhisattvas (practitioners who have generated the mind of enlightenment and vowed to save all sentient beings) can see this, so the Daśabhūmika Sūtra says so. The seventy-seven kinds of wisdom are the contemplation method of the Śrāvakas. Śrāvakas cannot see 'old age and death' as the cause of the future, so it is not discussed here. Moreover, Śrāvakas also know the meaning of 'old age and death' arising from conditions for the future. Now, this is only discussed in terms of one aspect, so it is not mentioned. (This is the end of the fourfold distinction) From the perspective of people, to distinguish. Generally speaking, the forty-seven kinds of wisdom and the seventy-seven kinds of wisdom are commonly generated by the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna. Specifically speaking, the forty-four kinds of wisdom and the seventy-seven kinds of wisdom are all methods of contemplation and practice for the Śrāvakas. According to the treatise, among the Śrāvakas, there are those who are intelligent and those who are dull. The forty-four kinds of wisdom are the method of contemplation and practice for dull people; the seventy-seven kinds of wisdom are the method of contemplation and practice for intelligent people. Why is this so? The previous forty-four kinds of wisdom are to observe the cause from the result, because this kind of observation is easy to succeed, and dull people can do it, so it is said to be for dull people. The seventy-seven kinds of wisdom are to observe the result from the cause, because this kind of observation is difficult to mature, and only intelligent people can be competent, so it is said to be for intelligent people. For Bodhisattvas, the paths of observation for this law of conditions are boundless, and the detailed content is as described in the Daśabhūmika Sūtra, which cannot all be distinguished. The meaning of conditions is roughly like this. The meaning of the eighteen emptinesses, distinguished from three aspects: (distinguishing characteristics, similarities and differences, the order of cultivation and entry) First, distinguishing characteristics. The meaning of the eighteen emptinesses comes from the Mahāprajñāpāramitā Sūtra (shortened as Great Perfection of Wisdom Sutra). The nature of the Dharma is empty and tranquil, so it is called emptiness. This emptiness
乃是法界門中一門之義。門別雖異。妙旨虛融義無不在。無不在故。無法非空。是以經中或說色空。乃至宣說一切法空。良以諸法無不空。故隨詮辨異。廣略難定。是以經中或說一二乃至眾多。所言一者。廢詮論空。空如一味。一味之空。妙絕眾相。故名為一。故大品中說為獨空。獨者猶是不二之謂。經中或復說空為二。所謂生空及與法空。或說為三。謂空無相及與無作。問曰。空門可名為空。無相無作。云何名空。龍樹釋言。此三種體一。隨行分異。行者觀空無相可取。是時空門。轉名無相。觀無相中。作起叵得。是時無相。轉名無作。名雖變改。其體不殊。是故此三俱皆是空。如一智慧。或名念處。或名正道。或名覺支。或名為力。或名無畏。或名無礙。此亦如是。經中或復說空為四。如大品說。一法相空。二無法空。三自法空。四他法空。此義如前四空章中具廣分別。或說為五。謂五陰空。或分為六。所謂五陰及眾生空。又如大品習應品中。說空為七。所謂性空．相空．諸法空．不可得空．無法空．有法空．無法有法空。此七猶是十八空中后之七也。以何義故偏說此七。論自釋言。廣有十八。略為七空。其猶道品。廣則具有三十七品。略唯七覺。此亦如是。以此七種。多利眾生。故偏說之。論其體相。與十八中
【現代漢語翻譯】 現代漢語譯本： 這只是法界（Dharmadhatu）之門中的一個門所代表的意義。各個門雖然有所不同，但其精妙的旨意卻相互融合貫通，無所不在。正因為無所不在，所以沒有哪個法不是空性的。因此，經典中或者說色（Rupa）是空的，乃至宣說一切法皆空。這是因為諸法沒有不空的，所以隨著詮釋的不同，廣略的程度難以確定。因此，經典中或者說一二，乃至眾多。所說的一，是廢棄言語詮釋，直接論證空性，空性如同一味，這一味的空性，妙絕於一切相，所以名為一。所以《大品般若經》（Mahaprajnaparamita Sutra）中說為獨空，獨的意思就是不二。經典中或者又說空為二，所謂生空（emptiness of self）以及法空（emptiness of phenomena）。或者說為三，謂空、無相（lack of characteristics）以及無作（non-action）。 問：空門可以稱作空，無相和無作，為什麼也稱作空？ 龍樹（Nagarjuna）解釋說：這三種體性是一樣的，只是隨觀行而有所不同。觀行者觀察空性，發現沒有相可以執取，這時空門就轉名為無相。在觀察無相的過程中，發現造作生起是不可能的，這時無相就轉名為無作。名稱雖然改變，但其體性並沒有不同。所以這三者都是空。就像一種智慧，或者名爲念處（mindfulness），或者名為正道（right path），或者名為覺支（factors of enlightenment），或者名為力（power），或者名為無畏（fearlessness），或者名為無礙（unobstructedness），此三者也是如此。經典中或者又說空為四，如《大品般若經》所說：一、法相空（emptiness of the nature of dharmas），二、無法空（emptiness of the non-existence of dharmas），三、自法空（emptiness of own-nature dharmas），四、他法空（emptiness of other-nature dharmas）。這些意義如前面四空章中詳細分別。或者說為五，謂五陰空（emptiness of the five skandhas）。或者分為六，所謂五陰以及眾生空（emptiness of beings）。又如《大品般若經·習應品》中，說空為七，所謂性空（emptiness of nature）、相空（emptiness of characteristics）、諸法空（emptiness of all dharmas）、不可得空（emptiness of unobtainability）、無法空（emptiness of non-existence）、有法空（emptiness of existence）、無法有法空（emptiness of both non-existence and existence）。這七種空性仍然是十八空（eighteen emptinesses）中後面的七種。因為什麼緣故偏說這七種？論中自己解釋說：廣說則有十八空，略說則為七空，這就像道品（paths to enlightenment），廣說則具有三十七道品，略說唯有七覺支（seven factors of enlightenment），此七空也是如此。因為這七種空性，多能利益眾生，所以偏說之。論及其體相，與十八空中的體相相同。
【English Translation】 English version: This is merely the meaning of one gate among the gates of the Dharmadhatu (realm of phenomena). Although the gates differ, their subtle meanings interpenetrate and are all-pervasive. Because they are all-pervasive, there is no dharma that is not empty. Therefore, the sutras sometimes speak of the emptiness of Rupa (form), and even proclaim that all dharmas are empty. This is because all dharmas are without exception empty, so depending on the interpretation, the extent of detail varies. Therefore, the sutras sometimes speak of one or two, and even many. The 'one' that is spoken of is the abandonment of linguistic interpretation and direct discussion of emptiness; emptiness is like a single flavor, and this single flavor of emptiness is wonderfully beyond all characteristics, so it is called 'one'. Therefore, the Prajnaparamita Sutra speaks of it as solitary emptiness; 'solitary' means non-dual. In the sutras, emptiness is sometimes spoken of as two, namely, the emptiness of self and the emptiness of phenomena. Or it is spoken of as three, namely, emptiness, lack of characteristics, and non-action. Question: The gate of emptiness can be called emptiness, but why are lack of characteristics and non-action also called emptiness? Nagarjuna (Dragon Tree) explains: These three have the same essence, but differ according to the practice. When the practitioner observes emptiness and finds no characteristics to grasp, then the gate of emptiness is transformed into lack of characteristics. In the process of observing lack of characteristics, it is found that fabrication and arising are impossible, then lack of characteristics is transformed into non-action. Although the names change, their essence does not differ. Therefore, these three are all emptiness. Just like one wisdom, which may be called mindfulness, or right path, or factors of enlightenment, or power, or fearlessness, or unobstructedness, so it is with these three. In the sutras, emptiness is sometimes spoken of as four, as the Prajnaparamita Sutra says: 1. Emptiness of the nature of dharmas, 2. Emptiness of the non-existence of dharmas, 3. Emptiness of own-nature dharmas, 4. Emptiness of other-nature dharmas. These meanings are explained in detail in the previous chapter on the four emptinesses. Or it is spoken of as five, namely, the emptiness of the five skandhas. Or it is divided into six, namely, the five skandhas and the emptiness of beings. Furthermore, in the 'Practice and Response' chapter of the Prajnaparamita Sutra, emptiness is spoken of as seven, namely, emptiness of nature, emptiness of characteristics, emptiness of all dharmas, emptiness of unobtainability, emptiness of non-existence, emptiness of existence, and emptiness of both non-existence and existence. These seven emptinesses are still the last seven of the eighteen emptinesses. For what reason are these seven specifically mentioned? The treatise itself explains: Broadly speaking, there are eighteen emptinesses; concisely speaking, there are seven emptinesses, just as with the paths to enlightenment, broadly speaking, there are thirty-seven paths to enlightenment, concisely speaking, there are only seven factors of enlightenment, so it is with these seven emptinesses. Because these seven emptinesses are particularly beneficial to sentient beings, they are specifically mentioned. Regarding their essence and characteristics, they are the same as those in the eighteen emptinesses.
后七相似。又如地經說空為十。所謂信空．性空．第一義空．第一空大空．合空．起空．如實不分別空．不捨空．得離．不離空。此如地論具廣分別。又六地說十平等。亦是十空。如涅槃中。說十一空。此之十一。如前章中具廣解釋。又如大品嘆凈品中。說十三空。所謂內空．外空．內外空．空空．大空．第一義空．有為空．無為空．畢竟空．無始空．散空．性空．相空。然猶是十八空中初十三空。若更解釋。不異於彼。問曰。何故十八空中。偏說此等。不論餘五。論自釋言。此十三空。破法周盡。故偏說之。余有五空。總相說空。更無別法。是故不論。又如大品六度相攝品中。說十四空。前十三空上。更加一種一切法空。即是十四。此一切空。攝十八中后之五空。通名一切。問曰。何故說此十四不說十八。論自釋言。十四空中。一切法空。攝法周盡。設有餘空。皆入其中。是故但說此之十四。經中或復但說十八。所謂內空．外空．內外空．空空．大空．第一義空．有為空．無為空．畢竟空．無始空．散空．性空．自相空．諸法空．不可得空．無法空．有法空．無法有法空。名字如是。然此十八。隨詮差別。非是觀入淺深次第。言內空者。如論釋言。眼等六入。名之為內。是內法中。無我我所。及無眼等故名為空。言
外空者。如論釋言。色等六入。名之為外。是外法中。無我我所。及無色等。故名為空。內外空者。總觀向前十二入法。無我我所。及無彼法。名內外空。又內外等。如念處說。何故前別而後總矣。此義如前十一空具廣分別。言空空者。如論釋言。以空破空。故言空空。破何等空。依如論辨。破前三空。故說空空。不如涅槃。有無雙遣為空空也。又釋。破餘十七空故。名為空空。有相之法。可須空破。空是理法。何須破乎。論自釋言。如人服藥為破諸病。是病破已藥亦應出。若藥不去。藥復是患。行者如是。先以空義對治煩惱。若復著空空復是患。故須破之。言大空者。如論釋言。聲聞法中。宣說法空。以為大空。摩訶衍中。說十方空。以為大空。破十方界。廣多無邊。名之為大。破彼大方。故名大空。問曰。外道宣說有方。佛法不爾。今此云何。說有十方。破以為空。龍樹釋言。聲聞法中。雖不宣說三千界外。更有十方無邊世界。大乘法中。隨順世諦。三千界外。更有十方無邊世界。就真諦。破以為空。何者是乎。謂因四大和合之中。分別彼此。故說有方。第一義中四大本無。依何說方。是故名空。問曰。若使第一義中無彼方故名大空者。第一義空。應名大空。論自釋言。第一義諦。理實是大。初得名故。余不名大
【現代漢語翻譯】 現代漢語譯本 外空：正如論釋所說，色等六入（眼、耳、鼻、舌、身、意六種感覺器官）被稱為『外』。在這外法之中，沒有『我』和『我所』（屬於我的事物），也沒有色等，因此稱為『空』。 內外空：總觀前面所說的十二入法（六根和六塵），沒有『我』和『我所』，也沒有那些法，稱為『內外空』。又，內外等，如《念處經》所說。為什麼前面分別說，後面總括說呢？這個意義如前面十一種空性所詳細分別的。 空空：正如論釋所說，用空來破除空，所以說『空空』。破除什麼空呢？依照論的辨析，破除前面的三種空，所以說空空。不像《涅槃經》所說，有和無都排除才稱為空空。另一種解釋是，破除其餘的十七種空，所以稱為『空空』。有相之法，可以需要用空來破除。空是理法，為什麼需要破除呢？論自己解釋說，就像人服藥是爲了破除各種疾病，疾病破除后，藥也應該排出。如果藥不排出，藥又成了禍患。修行人也是這樣，先用空義來對治煩惱，如果又執著于空，空又成了禍患，所以需要破除它。 大空：正如論釋所說，在聲聞法（小乘佛教）中，宣說法空，認為是『大空』。在摩訶衍（大乘佛教）中，說十方空，認為是『大空』。破除十方界，廣大眾多沒有邊際，稱之為『大』。破除那廣大的方所，所以稱為『大空』。問：外道宣說有方所，佛法不是這樣，現在這裡為什麼說有十方，又破除它為空呢？龍樹解釋說，在聲聞法中，雖然不宣說三千大千世界之外，還有十方無邊的世界，但在大乘法中，隨順世俗諦，三千大千世界之外，還有十方無邊的世界。就真諦（勝義諦）來說，破除它為空。什麼是真諦呢？就是因四大（地、水、火、風）和合之中，分別彼此，所以說有方所。在第一義中，四大本來就沒有，依靠什麼來說方所呢？所以稱為空。問：如果說第一義中沒有那些方所，所以稱為大空，那麼第一義空，應該稱為大空。論自己解釋說，第一義諦，理體上確實是大的，因為最初得到這個名稱，其餘的空就不稱為大了。
【English Translation】 English version External Emptiness: As explained in the commentaries, the six entrances such as form (eye, ear, nose, tongue, body, and mind) are called 'external'. Within these external dharmas, there is no 'self' or 'what belongs to self', nor are there forms, etc.; therefore, it is called 'emptiness'. Internal and External Emptiness: To observe comprehensively the twelve entrances (six sense organs and six sense objects) mentioned earlier, there is no 'self' or 'what belongs to self', nor are those dharmas; this is called 'internal and external emptiness'. Furthermore, internal and external, etc., are as described in the Satipatthana Sutta (Discourse on the Establishing of Mindfulness). Why are they described separately first and then comprehensively? This meaning is extensively differentiated as in the previous eleven emptinesses. Emptiness of Emptiness: As explained in the commentaries, using emptiness to break emptiness is why it is called 'emptiness of emptiness'. What emptiness is being broken? According to the analysis in the treatise, it breaks the first three emptinesses; therefore, it is called emptiness of emptiness. It is not like in the Nirvana Sutra, where both existence and non-existence are eliminated to be called emptiness of emptiness. Another explanation is that it breaks the remaining seventeen emptinesses; therefore, it is called 'emptiness of emptiness'. Dharmas with characteristics may need to be broken by emptiness. Emptiness is a principle; why does it need to be broken? The treatise itself explains, 'Just as a person takes medicine to break various diseases, once the diseases are broken, the medicine should also be expelled. If the medicine is not expelled, the medicine itself becomes a problem.' Practitioners are the same; they first use the meaning of emptiness to counteract afflictions. If they then become attached to emptiness, emptiness itself becomes a problem; therefore, it needs to be broken. Great Emptiness: As explained in the commentaries, in the Sravaka (Hearer) Vehicle (Hinayana Buddhism), the emptiness of dharmas is proclaimed and considered 'great emptiness'. In the Mahayana (Great Vehicle) Buddhism, the emptiness of the ten directions is spoken of and considered 'great emptiness'. Breaking the realms of the ten directions, which are vast, numerous, and without boundaries, is called 'great'. Breaking that vast place is why it is called 'great emptiness'. Question: Externalists proclaim that there are directions, but Buddhist teachings are not like that. Why is it said here that there are ten directions, and then it is broken into emptiness? Nagarjuna explains, 'In the Sravaka Vehicle, although it is not proclaimed that beyond the three thousand great thousand worlds, there are ten directions of boundless worlds, in the Mahayana Vehicle, following conventional truth, beyond the three thousand great thousand worlds, there are ten directions of boundless worlds.' In terms of ultimate truth (paramārtha-satya), it is broken into emptiness. What is ultimate truth? It is that within the combination of the four great elements (earth, water, fire, and wind), there is differentiation of this and that; therefore, it is said that there are directions. In the first principle, the four great elements originally do not exist; based on what can directions be spoken of? Therefore, it is called emptiness. Question: If it is said that in the first principle, those directions do not exist, so it is called great emptiness, then the emptiness of the first principle should be called great emptiness. The treatise itself explains, 'The ultimate truth, in principle, is indeed great, because it initially obtained this name; the other emptinesses are not called great.'
。問曰。何故宣說大空破于諸方。論言。為破大邪見故。如諸外道。計有定方實而不空。故須說空破彼定見。又為除彼有無邊見故說方空。如修慈者。緣十方界。而修慈心。彼於十方。若謂有盡。墮有邊見。若謂無盡。墮無邊見。以是二見。即失慈心。故說方空。除彼二見。令慈不壞。問曰。何故涅槃經中。說波若空以為大空。十地經中。說真識空。以為大空。彼大品中。說十方空以為大空。釋言。涅槃十一空中。相實俱論。彼前十空。是其相空。后一大空。是其真空。真智體中。備含法界。法界皆如。故名大空。地經亦爾。初說生空法空第一義空。是其相空。梨耶識空。是其真空。梨耶識中。統含法界。法界皆如。故名為大。彼大品中十八空者。並是相空。非是真空。以非真故。不得就實說為大空。但破大方名為大空。良以十八非真空。故龍樹說為小智慧門。波若體寂是真空故。龍樹說為大智慧門。大智門者。即是涅槃所說大空。以十八空破相之理故名為小。真照波若。契實離相。故名大矣。云何名為第一義空。如論釋言。諸法實相。是第一義。實相亦空。名第一義空。何者實相諸法之實。所謂空理。空是一切諸法之實。實之體狀故名實相。實相既是諸法之實。云何可空。論自釋言。實不可著故說為空。以說諸法為
【現代漢語翻譯】 現代漢語譯本：問：為何要宣說『大空』來破除各方的執著？答：爲了破除那些巨大的邪見。例如，一些外道認為存在固定的方位，並且是真實的而非空性的。因此，需要宣說空性來破除他們這種固定的見解。此外，爲了去除他們對於『有邊』和『無邊』的執著，所以宣說方位的空性。例如，修習慈心的人，會緣於十方世界來修習慈心。如果他們認為十方世界有盡頭，就會落入『有邊』的見解；如果認為十方世界沒有盡頭，就會落入『無邊』的見解。因為這兩種見解，就會失去慈心。所以宣說方位的空性，去除這兩種見解，使慈心不被破壞。 問：為何在《涅槃經》中，說般若空為『大空』？在《十地經》中，說真識空為『大空』？而在《大品般若經》中，說十方空為『大空』？答：《涅槃經》中的十一種空，是相空和真空並論的。前面的十種空，是相空；後面的一種大空，是真空。真智的本體中，完備地包含著法界，法界都是如如不動的，所以稱為『大空』。《十地經》也是這樣，最初說的生空、法空、第一義空，是相空；阿賴耶識空，是真空。阿賴耶識中，統攝包含著法界，法界都是如如不動的，所以稱為『大』。《大品般若經》中的十八空，都是相空，不是真空。因為不是真空，所以不能就真實意義上說為『大空』，只是破除大的方位執著，所以稱為『大空』。正因為十八空不是真空，所以龍樹菩薩說它是『小智慧門』。般若的本體寂靜，是真空，所以龍樹菩薩說它是『大智慧門』。所謂『大智門』，就是《涅槃經》中所說的大空。因為十八空是破除現象的道理，所以稱為『小』。真正的照見般若，契合實相，遠離現象，所以稱為『大』。 問：什麼叫做『第一義空』？答：就像論中所解釋的，諸法的真實相狀，就是第一義。而這個真實相狀也是空性的，就叫做『第一義空』。什麼是諸法的真實相狀呢？就是空性的道理。空性是一切諸法的真實，是真實的本體和狀態，所以叫做『實相』。既然實相是諸法的真實，怎麼還可以是空性的呢？論中自己解釋說，因為實相是不可執著的，所以說它是空性的。因為說諸法是
【English Translation】 English version: Question: Why is it that 'Great Emptiness' is proclaimed to break through attachments in all directions? Answer: It is to break through those great wrong views. For example, some heretics believe that there are fixed directions, and that they are real and not empty. Therefore, it is necessary to proclaim emptiness to break through their fixed views. Furthermore, it is to remove their attachments to 'finite' and 'infinite', so the emptiness of directions is proclaimed. For example, those who cultivate loving-kindness (Metta), cultivate loving-kindness in relation to the ten directions. If they think that the ten directions have an end, they will fall into the view of 'finite'; if they think that the ten directions have no end, they will fall into the view of 'infinite'. Because of these two views, they will lose their loving-kindness. Therefore, the emptiness of directions is proclaimed to remove these two views, so that loving-kindness is not destroyed. Question: Why is it that in the Nirvana Sutra, Prajna (Wisdom) emptiness is called 'Great Emptiness'? In the Ten Bhumi Sutra, true consciousness emptiness is called 'Great Emptiness'? And in the Mahaprajnaparamita Sutra, the emptiness of the ten directions is called 'Great Emptiness'? Answer: The eleven emptinesses in the Nirvana Sutra discuss both phenomenal emptiness and true emptiness. The first ten emptinesses are phenomenal emptiness; the last great emptiness is true emptiness. The essence of true wisdom completely contains the Dharmadhatu (realm of phenomena), and the Dharmadhatu is unchanging, so it is called 'Great Emptiness'. The Ten Bhumi Sutra is also like this. The initially mentioned emptiness of self, emptiness of phenomena, and emptiness of the ultimate truth are phenomenal emptiness; Alaya (storehouse) consciousness emptiness is true emptiness. The Alaya consciousness encompasses the Dharmadhatu, and the Dharmadhatu is unchanging, so it is called 'Great'. The eighteen emptinesses in the Mahaprajnaparamita Sutra are all phenomenal emptiness, not true emptiness. Because they are not true emptiness, they cannot be truly called 'Great Emptiness'; they only break through the attachment to great directions, so they are called 'Great Emptiness'. Precisely because the eighteen emptinesses are not true emptiness, Nagarjuna (Longshu) Bodhisattva said that it is the 'small gate of wisdom'. The essence of Prajna is quiescent, which is true emptiness, so Nagarjuna Bodhisattva said that it is the 'great gate of wisdom'. The so-called 'great gate of wisdom' is the great emptiness mentioned in the Nirvana Sutra. Because the eighteen emptinesses are the principle of breaking through phenomena, they are called 'small'. True illumination of Prajna accords with reality and is separate from phenomena, so it is called 'great'. Question: What is called 'First Principle Emptiness'? Answer: As explained in the treatise, the true nature of all phenomena is the first principle. And this true nature is also emptiness, which is called 'First Principle Emptiness'. What is the true nature of all phenomena? It is the principle of emptiness. Emptiness is the reality of all phenomena, and it is the essence and state of reality, so it is called 'true nature'. Since true nature is the reality of all phenomena, how can it be emptiness? The treatise itself explains that because true nature is not something to be attached to, it is said to be emptiness. Because it is said that all phenomena are
實相故。諸法之外。無別實相自性可得。故曰空耳。又說涅槃為第一義。是涅槃空名第一義空。有為空者。陰界諸入十二緣等。因緣集起。故曰有為。所言空者。論釋有二。一有為中無我我所。及離常相故名為空。二者有為因緣法相。不可得故名之為空。就初門中離我我所。生空所攝。離常相者。亦是生空。亦是法空。故論釋言。若說我常。是常空者。則入生空。若說陰常是常空者。則入法空。第二門中。無因緣相。一向是其法空所收。不同涅槃就彼有為唯明生空。無為空者。得法實相。離生住滅。契證涅槃。名無為法。實相法中。亦無無為自相可得。名無為空。問曰。若說無為空者。與邪見人謗無涅槃有何差別。論自釋言。彼邪見人。不信涅槃。然後生心。謗無涅槃。無為空者。但破定取涅槃之相。故名為空。不同邪見。然此空者。破法體相。不同涅槃十一空中就無為法明無我人說為空也。畢竟空者。如論釋言。以有為空及無為空破。畢竟無有遺余。名畢竟空。譬如羅漢永盡諸漏名畢竟凈。此空亦爾。無始空者。法起非今。名為無始。無始法空名無始空。何故不說有始空乎。論自釋言。有始大惑。說有始故。最初之身則無因緣。是故菩薩。先舍是過。觀法無始。觀無始時。有始已舍。是故不須說有始空。但于所觀無
始法中。取相未舍故。今宣說無始法空。言散空者。如論釋言。散名別離。如似五陰和合為人。若分五陰。離張破散。人不可得。故名為空。如是一切。言性空者。如論釋言。一切諸法性。自空故名為性空。如世間水體無熱性。雖假大熱暫時為熱者停還冷。諸法必是。雖假眾緣和合似有。若離眾緣性不可得。故知。諸法體性是空。問曰。前說畢竟空者。即是性空。今此何故重說性空。論自釋言。今性空者。破諸法性。如彼水中無其熱性不無水相。畢竟空者。破諸法相。乃至因緣法相亦無。又性空者。菩薩所行。畢竟空者。是佛所行。自相空者。諸相有二。一者同相。亦名總相。二者別相。亦名異相。苦無常等。是其同相。色香味等。是其別相。此二皆空名自相空。性相何別而分二空。論言無別。但名異耳。又性據體。相是外狀。如似比丘受持禁戒是比丘性。剃髮染衣是比丘相。又如梵志自受己法。以之為性。頂有周羅。執三岐杖以之為相。亦如火大。熱以為性。赤色為相。如是一切性相別故。分為二空。問曰。直說相空便足。何須宣說自相空乎。為明諸法自體相空故說自耳。諸法空者。陰界入等名為諸法。是諸法中相別。種種一切皆空。名諸法空。問曰。若說諸法空者。是義不然。一切諸法。各有自相。云何言空。答
【現代漢語翻譯】 現代漢語譯本 在最初的佛法教導中，因為修行者還沒有放下對現象的執著（取相未舍故），所以現在宣說無始以來的法是空性的（無始法空）。 說到『散空』，就像論典解釋的那樣，『散』的意思是分離（散名別離）。比如，五蘊（五陰）和合，看起來像是一個人。如果把五蘊分開，拆散，那麼人就不可得，所以稱為空（五陰和合為人。若分五陰。離張破散。人不可得。故名為空）。一切事物都是如此。 說到『性空』，就像論典解釋的那樣，一切諸法的自性，本來就是空的，所以稱為性空（一切諸法性。自空故名為性空）。就像世間的水，其本體沒有熱性。即使通過加熱暫時變熱，停止加熱后還是會變冷。諸法也是如此，雖然依靠各種因緣和合，看起來好像存在，但如果離開這些因緣，其自性就不可得。所以要知道，諸法的本體自性是空（雖假眾緣和合似有。若離眾緣性不可得。故知。諸法體性是空）。 有人問：前面說的『畢竟空』，就是『性空』，為什麼現在又要重複說『性空』呢？（問曰。前說畢竟空者。即是性空。今此何故重說性空） 論典自己解釋說：現在說的『性空』，是爲了破除諸法的自性。就像水沒有熱性，但並不是沒有水的現象。而『畢竟空』，是破除諸法的現象，乃至因緣法（hetu-pratyaya dharma）的現象也沒有（今性空者。破諸法性。如彼水中無其熱性不無水相。畢竟空者。破諸法相。乃至因緣法相亦無）。 另外，『性空』是菩薩（bodhisattva）所修行的，『畢竟空』是佛（Buddha）所修行的（又性空者。菩薩所行。畢竟空者。是佛所行）。 『自相空』，諸相有兩種：一種是同相，也叫總相；一種是別相，也叫異相。苦、無常等，是同相；色、香、味等，是別相。這兩種相都是空，就叫做自相空（自相空者。諸相有二。一者同相。亦名總相。二者別相。亦名異相。苦無常等。是其同相。色香味等。是其別相。此二皆空名自相空）。 性空和相空有什麼區別，為什麼要分成兩種空呢？（性相何別而分二空） 論典說：沒有區別，只是名稱不同而已（論言無別。但名異耳）。另外，『性』指的是本體，『相』指的是外在的形態。比如，比丘（bhiksu）受持戒律是比丘的『性』，剃髮染衣是比丘的『相』（又性據體。相是外狀。如似比丘受持禁戒是比丘性。剃髮染衣是比丘相）。又比如，婆羅門（Brahmin）堅持自己的法，以此為『性』，頭頂有髮髻，拿著三叉杖，以此為『相』（又如梵志自受己法。以之為性。頂有周羅。執三岐杖以之為相）。又比如火大（tejo dhatu），以熱為『性』，紅色為『相』（亦如火大。熱以為性。赤色為相）。一切事物都是這樣，因為性和相不同，所以分為兩種空（如是一切性相別故。分為二空）。 有人問：直接說相空就足夠了，為什麼還要宣說自相空呢？（問曰。直說相空便足。何須宣說自相空乎） 爲了說明諸法自體之相也是空性的，所以才說自相空（為明諸法自體相空故說自耳）。 『諸法空』，陰、界、入等稱為諸法。這些諸法中的各種不同的相，一切都是空性的，就叫做諸法空（諸法空者。陰界入等名為諸法。是諸法中相別。種種一切皆空。名諸法空）。 有人問：如果說諸法是空性的，這個說法是不對的。一切諸法，各有自己的相，怎麼能說是空性的呢？（問曰。若說諸法空者。是義不然。一切諸法。各有自相。云何言空） 回答是：
【English Translation】 English version In the initial teachings of the Dharma, because practitioners have not yet relinquished their attachment to phenomena (取相未舍故), therefore, it is now proclaimed that the Dharma from the beginning is emptiness (無始法空). Speaking of 'scattered emptiness' (散空), as the treatises explain, 'scattered' means separation (散名別離). For example, the five skandhas (五陰) come together, appearing as a person. If the five skandhas are separated and dismantled, then the person cannot be found, so it is called emptiness (五陰和合為人。若分五陰。離張破散。人不可得。故名為空). All things are like this. Speaking of 'nature emptiness' (性空), as the treatises explain, the nature of all dharmas is inherently empty, so it is called nature emptiness (一切諸法性。自空故名為性空). Just like water in the world, its substance has no heat. Even if it temporarily becomes hot through heating, it will cool down again after heating stops. Dharmas are also like this, although they appear to exist relying on various conditions, their nature cannot be found if these conditions are removed. Therefore, know that the inherent nature of dharmas is empty (雖假眾緣和合似有。若離眾緣性不可得。故知。諸法體性是空). Someone asks: The 'ultimate emptiness' (畢竟空) mentioned earlier is the same as 'nature emptiness' (性空), why is 'nature emptiness' repeated now? (問曰。前說畢竟空者。即是性空。今此何故重說性空) The treatise itself explains: The 'nature emptiness' spoken of now is to break the nature of dharmas. Just like water has no heat, but it is not that there is no appearance of water. 'Ultimate emptiness' breaks the appearance of dharmas, even the appearance of conditioned dharmas (因緣法 hetu-pratyaya dharma) is not there (今性空者。破諸法性。如彼水中無其熱性不無水相。畢竟空者。破諸法相。乃至因緣法相亦無). In addition, 'nature emptiness' is practiced by bodhisattvas (菩薩 bodhisattva), and 'ultimate emptiness' is practiced by Buddhas (佛 Buddha) (又性空者。菩薩所行。畢竟空者。是佛所行). 'Self-characteristic emptiness' (自相空), there are two kinds of characteristics: one is the common characteristic, also called the general characteristic; the other is the distinct characteristic, also called the different characteristic. Suffering, impermanence, etc., are common characteristics; form, smell, taste, etc., are distinct characteristics. Both of these characteristics are empty, which is called self-characteristic emptiness (自相空者。諸相有二。一者同相。亦名總相。二者別相。亦名異相。苦無常等。是其同相。色香味等。是其別相。此二皆空名自相空). What is the difference between nature emptiness and characteristic emptiness, and why are they divided into two kinds of emptiness? (性相何別而分二空) The treatise says: There is no difference, only the names are different (論言無別。但名異耳). In addition, 'nature' refers to the substance, and 'characteristic' refers to the external form. For example, a bhiksu (比丘) upholding precepts is the 'nature' of a bhiksu, and shaving the head and wearing dyed robes is the 'characteristic' of a bhiksu (又性據體。相是外狀。如似比丘受持禁戒是比丘性。剃髮染衣是比丘相). For example, a Brahmin (梵志) adheres to his own dharma, taking it as 'nature', and has a topknot and carries a trident, taking it as 'characteristic' (又如梵志自受己法。以之為性。頂有周羅。執三岐杖以之為相). For example, the fire element (火大 tejo dhatu) takes heat as 'nature' and red color as 'characteristic' (亦如火大。熱以為性。赤色為相). All things are like this, because nature and characteristics are different, they are divided into two kinds of emptiness (如是一切性相別故。分為二空). Someone asks: It is enough to directly say characteristic emptiness, why is it necessary to proclaim self-characteristic emptiness? (問曰。直說相空便足。何須宣說自相空乎) In order to explain that the characteristics of the self-substance of dharmas are also empty, self-characteristic emptiness is spoken of (為明諸法自體相空故說自耳). 'Emptiness of all dharmas' (諸法空), the skandhas, realms, and entrances are called all dharmas. The various different characteristics in these all dharmas are all empty, which is called emptiness of all dharmas (諸法空者。陰界入等名為諸法。是諸法中相別。種種一切皆空。名諸法空). Someone asks: If it is said that all dharmas are empty, this statement is not correct. All dharmas have their own characteristics, how can they be said to be empty? (問曰。若說諸法空者。是義不然。一切諸法。各有自相。云何言空) The answer is:
曰。諸法自相不定。故說為空。不可得空者。生死涅槃一切諸法。性相寂滅。求不可得。故名為空。于中有三。一者于彼陰界入中。求我叵得。名之為空。二者于彼諸因緣中。求法自性不可得。故名之為空。如五指中求拳叵得。三求法因緣亦不可得。名之為空。問曰。為小智故求法不得。為實無故求法不得。論自釋言。法實無故。求不可得。然此空者。與畢竟空及自相空。有何差別。而復說之。論言。有人聞說上空。心生怖畏。是故今說。因緣之中。求不可得故說為空。無法空者。如論釋言。諸法滅已名為無法。是無自性亦不可得。故名為空。有法空者。諸法但從因緣而有。有即非有。故名為空。無法有法空者。有人執取有無二法。求不可得故。說無法有法空也。此前二空。別破有無。今此總破。又前二空。破所取法。今此破于能取之情。又如論釋。有法空者。破法生住。無法空者。破法滅時。今此無法有法空者。前後通破。又如論釋。觀現在法及無為法。一切皆空名有法空。觀於過去未來法空。名無法空。以現無故。觀三世法及無為法。一切皆空。名為無法有法空也。若廣分別。數別無量。
第二門中。以十八空。對波若空。辨其同異。論自問言。波若之空與十八空。為同爲異。若言異者。離十八空。更復用
【現代漢語翻譯】 現代漢語譯本： 答：諸法的自身體性是不確定的，所以說它是『空』（Sunyata，佛教中的一個重要概念，指事物的空性或無自性）。『不可得空』是指，無論是生死輪迴還是涅槃寂靜，一切諸法的本性和現象都是寂靜的，尋求它們的實在性是不可得的，因此稱為『空』。這裡面有三種情況：第一種，在五蘊（陰）、十二處（界）、十八界（入）中，尋求『我』（Atman，靈魂或自我）是不可得的，這稱為『空』。第二種，在各種因緣條件中，尋求法的自性是不可得的，所以稱為『空』，就像在五指中尋求拳頭是不可得的一樣。第三種，尋求法的因緣也是不可得的，這稱為『空』。 問：是因為智慧不足所以尋求法不可得，還是因為法實際上不存在所以尋求法不可得？ 論中自己解釋說：因為法實際上不存在，所以尋求不可得。然而，這種『空』與『畢竟空』（Sarva-sunyata，一切皆空）和『自相空』（Svabhava-sunyata，自性空）有什麼差別，而要再次說明呢？ 論中說：有人聽聞上面所說的『空』，心中產生恐懼，所以現在說，在因緣之中，尋求不可得，所以說它是『空』。『無法空』（Abhava-sunyata，無所有空）是指，如論中所解釋的，諸法滅盡之後稱為『無法』，這種『無』沒有自性，也是不可得的，所以稱為『空』。『有法空』（Bhava-sunyata，存在空）是指，諸法只是從因緣而生，『有』即非『有』，所以稱為『空』。『無法有法空』（Abhava-bhava-sunyata，非有非無空）是指，有人執著于『有』和『無』這兩種法，尋求它們是不可得的，所以說『無法有法空』。前面兩種『空』，分別破斥『有』和『無』，而現在這種『空』，是總括地破斥『有』和『無』。而且，前面兩種『空』，破斥的是所取之法，而現在這種『空』，破斥的是能取之心。 又如論中所解釋的，『有法空』是破斥法的生起和住留，『無法空』是破斥法滅去的時候，而現在這種『無法有法空』，是前後貫通地破斥。又如論中所解釋的，觀察現在的法和無為法（Asamskrta，不生不滅的法），一切都是空，這稱為『有法空』；觀察過去和未來的法是空，這稱為『無法空』；因為現在不存在，所以觀察三世的法和無為法，一切都是空，這稱為『無法有法空』。如果廣泛地分別，種類和數量是無量的。 第二門中，用十八空（Astadasa-sunyata，十八空）來對照般若空（Prajna-sunyata，智慧空），辨別它們的同異。論中自己問道：般若的『空』與十八『空』，是相同還是不同？如果說是不同的，那麼離開十八『空』，還要用...
【English Translation】 English version: The answer is: The self-nature of all dharmas is uncertain, therefore it is said to be 'empty' (Sunyata, an important concept in Buddhism, referring to the emptiness or lack of inherent existence of things). 'Unattainable emptiness' means that whether it is samsara (birth and death) or nirvana (liberation), the nature and phenomena of all dharmas are tranquil, and seeking their reality is unattainable, hence it is called 'emptiness'. There are three situations here: First, in the five aggregates (skandhas), twelve sense bases (ayatanas), and eighteen elements (dhatus), seeking 'self' (Atman, soul or self) is unattainable, which is called 'emptiness'. Second, in various causal conditions, seeking the self-nature of dharmas is unattainable, so it is called 'emptiness', just as seeking a fist in five fingers is unattainable. Third, seeking the causes and conditions of dharmas is also unattainable, which is called 'emptiness'. Question: Is it because of insufficient wisdom that seeking dharmas is unattainable, or is it because dharmas do not actually exist that seeking dharmas is unattainable? The treatise itself explains: Because dharmas do not actually exist, seeking is unattainable. However, what is the difference between this 'emptiness' and 'complete emptiness' (Sarva-sunyata, emptiness of all) and 'self-nature emptiness' (Svabhava-sunyata, emptiness of inherent existence), that it needs to be explained again? The treatise says: Some people, hearing the 'emptiness' mentioned above, feel fear in their hearts, so now it is said that in causal conditions, seeking is unattainable, so it is called 'emptiness'. 'Absence emptiness' (Abhava-sunyata, emptiness of non-existence) refers to, as explained in the treatise, that after all dharmas have ceased, it is called 'absence', and this 'absence' has no self-nature and is also unattainable, so it is called 'emptiness'. 'Existence emptiness' (Bhava-sunyata, emptiness of existence) refers to that dharmas only arise from causes and conditions, and 'existence' is not really 'existence', so it is called 'emptiness'. 'Absence-existence emptiness' (Abhava-bhava-sunyata, emptiness of neither existence nor non-existence) refers to that some people are attached to the two dharmas of 'existence' and 'non-existence', and seeking them is unattainable, so it is called 'absence-existence emptiness'. The previous two 'emptinesses' separately refute 'existence' and 'non-existence', while this 'emptiness' refutes 'existence' and 'non-existence' in general. Moreover, the previous two 'emptinesses' refute the dharmas that are grasped, while this 'emptiness' refutes the mind that grasps. Furthermore, as explained in the treatise, 'existence emptiness' refutes the arising and abiding of dharmas, 'absence emptiness' refutes the time when dharmas cease, while this 'absence-existence emptiness' refutes both before and after. Furthermore, as explained in the treatise, observing the present dharmas and unconditioned dharmas (Asamskrta, dharmas that do not arise or cease), all are empty, which is called 'existence emptiness'; observing the past and future dharmas as empty is called 'absence emptiness'; because the present does not exist, observing the dharmas of the three times and unconditioned dharmas, all are empty, which is called 'absence-existence emptiness'. If distinguished extensively, the types and quantities are immeasurable. In the second section, the eighteen emptinesses (Astadasa-sunyata, eighteen emptinesses) are used to compare with prajna emptiness (Prajna-sunyata, wisdom emptiness), to distinguish their similarities and differences. The treatise itself asks: Is the 'emptiness' of prajna the same as or different from the eighteen 'emptinesses'? If it is said to be different, then apart from the eighteen 'emptinesses', what else is used...
何為波若空。若言同者。云何說言菩薩欲住十八空者當學波若。論自釋言。亦同亦異。所言異者。波若之空。見法實相。滅一切法差別之相。十八種觀。破諸法相。令諸法空故名為異。以此異故。欲住十八。當學波若。所言同者。論自釋言。十八是空。無所有相。波若亦空。無所有相。十八空中。離相不著。波若亦爾。故稱為同。以其同故。修學波若。則為修學十八空也。
第三明其修入次第。依如論中。所修有二。一小智慧門。謂十八空。二大智慧門。謂波若空。彼十八空。破相之空。隨詮局別名之為小。彼波若空。契實離相。名之為大。又緣觀心緣十八空。名之為小。滅觀波若。照諸法空。名之。於此二中。先學小門。後學大門。所學小門。即涅槃中前之十空。所入大門。即涅槃中后一大空。又學小門。即是世間因分行德。證入大門。即是出世果分行德。若通詮教。則有三種。一小智慧門。謂波若經。二中智慧門。謂十八空。三大智慧門。謂波若空。於此三中。先學小門。次學中門。后入大門。云何學小。依波若經。受持讀誦。正念思惟。如說修行。云何學中。依前修習小慧門故。得十八空。如入大海便得寶物。云何學大。依前修習十八空觀破相力故。便入甚深波若真空。得此空故。心相寂滅。猶如虛空。
【現代漢語翻譯】 現代漢語譯本 什麼是般若空（Prajna-sunyata，智慧的空性）？如果說它們是相同的，為什麼又說菩薩想要安住於十八空（Astadasa-sunyata，十八種空性）就應當學習般若（Prajna，智慧）呢？《論》中自己解釋說，它們既相同又不同。所說不同之處在於，般若的空性，能夠見到諸法的真實相狀，滅除一切法的差別之相。十八種觀法，破除諸法的表相，使諸法空性，所以稱為不同。因為這種不同，想要安住於十八空，就應當學習般若。所說相同之處在於，《論》中自己解釋說，十八空是空性，是無所有相（absence of inherent existence），般若也是空性，是無所有相。在十八空中，遠離執著。般若也是這樣，所以稱為相同。因為它們的相同，修學般若，就是修學十八空。
第三部分說明修習進入的次第。依照《論》中所說，所修習的有兩種：一是小智慧門，指十八空；二是大智慧門，指般若空。那十八空，是破除表相的空性，隨著所詮釋的區域性差別而稱為小。那般若空，是契合實相、遠離執著的空性，稱為大。又，緣觀心緣於十八空，稱為小；滅除觀想，般若照見諸法空性，稱為大。在這兩者之中，先學習小門，後學習大門。所學習的小門，就是涅槃（Nirvana，寂滅）中前面的十空。所進入的大門，就是涅槃中後面的一大空。又，學習小門，就是世間的因分行德；證入大門，就是出世的果分行德。如果通達詮釋教義，則有三種：一是小智慧門，指《般若經》（Prajna Sutra）；二是中智慧門，指十八空；三大智慧門，指般若空。在這三種中，先學習小門，其次學習中門，最後進入大門。如何學習小門？依照《般若經》，受持讀誦，正念思惟，如所說修行。如何學習中門？依照前面修習小智慧門，得到十八空，就像進入大海便得到寶物。如何學習大門？依照前面修習十八空觀破除表相的力量，便進入甚深般若真空。得到這種空性，心相寂滅，猶如虛空。
【English Translation】 English version What is Prajna-sunyata (wisdom of emptiness)? If they are the same, why is it said that Bodhisattvas who wish to abide in the Astadasa-sunyata (eighteen emptinesses) should study Prajna (wisdom)? The Shastra itself explains that they are both the same and different. The difference lies in that the emptiness of Prajna can see the true nature of all dharmas (phenomena), extinguishing the differences between all dharmas. The eighteen types of contemplation break the appearances of all dharmas, making all dharmas empty, hence the difference. Because of this difference, those who wish to abide in the eighteen emptinesses should study Prajna. The similarity lies in that the Shastra itself explains that the eighteen emptinesses are emptiness, the absence of inherent existence, and Prajna is also emptiness, the absence of inherent existence. In the eighteen emptinesses, one is free from attachment. Prajna is also like this, hence the similarity. Because of their similarity, studying Prajna is studying the eighteen emptinesses.
The third part explains the order of cultivation and entry. According to the Shastra, there are two types of cultivation: the small wisdom gate, referring to the eighteen emptinesses, and the great wisdom gate, referring to Prajna-sunyata. The eighteen emptinesses are the emptiness of breaking appearances, called 'small' according to the local differences in what is being explained. Prajna-sunyata is the emptiness that accords with reality and is free from attachment, called 'great'. Furthermore, contemplating the mind in relation to the eighteen emptinesses is called 'small'; extinguishing contemplation, Prajna illuminates the emptiness of all dharmas, called 'great'. Among these two, one should first study the small gate and then the great gate. The small gate to be studied is the first ten emptinesses in Nirvana (liberation). The great gate to be entered is the last great emptiness in Nirvana. Furthermore, studying the small gate is the cause-related virtuous conduct of the world; realizing and entering the great gate is the result-related virtuous conduct beyond the world. If one understands and explains the teachings, there are three types: the small wisdom gate, referring to the Prajna Sutra; the middle wisdom gate, referring to the eighteen emptinesses; and the great wisdom gate, referring to Prajna-sunyata. Among these three, one should first study the small gate, then the middle gate, and finally enter the great gate. How to study the small gate? According to the Prajna Sutra, uphold, recite, read, contemplate with mindfulness, and practice as instructed. How to study the middle gate? By relying on the previous cultivation of the small wisdom gate, one obtains the eighteen emptinesses, just like entering the ocean and obtaining treasures. How to study the great gate? By relying on the power of breaking appearances through the eighteen emptinesses, one enters the profound Prajna-sunyata. By obtaining this emptiness, the mind is extinguished and becomes like empty space.
畢竟平等。無緣無取。十八空義。略之云爾。
二十二根義七門分別(釋名辨體一 分相二 治斷差別三 得果不同四 就人分別五 得舍成就六 因起次第七)
第一釋名。辨其體性。能生曰根。根義不同。廣略難定。今據一門說二十二。名字是何。所謂眼耳鼻舌身意。即以為六。男根女根及以命根。通前說九。苦樂憂喜舍。通前十四。信進念定慧。通前十九。未知根知根及無知根。通前合有二十二也。初六根者。對色名眼。乃至第六對法名意。此之六種。能生六識。故名為根。男女根者。剛決為男。柔弱為女。身形小分。能別男女。從其所別。名男女根。根體即是身根小分。所生之識。即是身識少分。言命根者。若依成實。現在時中。色心相續。名之為命。過去之業。能生於命。與命作根。故曰命根。若依毗曇。別有非色非心命報。此之命報。能持色心。相續不斷。故名為根。地持論中。亦同此說。故彼文言。生理不壞。是其命根增上果也。言苦根者。五識地中逼惱名苦。能生瞋結故名為根。言樂根者。五識地中。適悅名樂。能生貪結故名為根。言憂根者。意識地中逼惱名憂。憂能生瞋故名為根。言喜根者。意識地中慶悅名喜。能生貪結。故名為根。言舍根者。六識地中中容受心。舍前四受。故名為
【現代漢語翻譯】 現代漢語譯本： 最終達到平等，不執著于任何事物，也不排斥任何事物。以上簡要地解釋了十八空的含義。
接下來從七個方面來分別解釋二十二根的含義：（一、解釋名稱，辨明體性；二、區分相狀；三、治療和斷除的差別；四、獲得果報的不同；五、就不同的人來分別；六、獲得、捨棄和成就；七、產生的因緣和次第）
第一，解釋名稱，辨明其體性。能夠產生某種作用的叫做『根』。『根』的含義多種多樣，難以確定其廣略。現在根據一種說法，解釋二十二根。這二十二根的名字是什麼呢？就是眼、耳、鼻、舌、身、意，這六種稱為六根。男根、女根以及命根，連同前面的六根，共有九根。苦、樂、憂、喜、舍，連同前面的九根，共有十四根。信、進、念、定、慧，連同前面的十四根，共有十九根。未知根、知根以及無知根，總共有二十二根。最初的六根，對色塵名為眼根，乃至第六對法塵名為意根。這六種根能夠產生六識，所以稱為根。男女根，剛強果決的為男，柔和順從的為女。身體形貌上的細微差別，能夠區分男女。根據其所區分的對象，稱為男女根。男女根的本體就是身根的一小部分，所產生的識，就是身識的一小部分。命根，如果按照《成實論》的觀點，在現在這一時刻，色法和心法相續不斷，就叫做命。過去的業力能夠產生命，並且作為命的根本，所以叫做命根。如果按照《毗曇論》的觀點，另外存在一種非色非心的命報。這種命報能夠維持色法和心法，使之相續不斷，所以稱為根。《地持論》中的說法也與此相同，所以該論中說，生理沒有損壞，是命根增上的果報。苦根，在五識的境界中，逼迫惱亂的感覺叫做苦。能夠產生瞋恚煩惱，所以稱為根。樂根，在五識的境界中，舒適喜悅的感覺叫做樂。能夠產生貪愛煩惱，所以稱為根。憂根，在意識的境界中，逼迫惱亂的感覺叫做憂。憂能產生瞋恚，所以稱為根。喜根，在意識的境界中，歡慶喜悅的感覺叫做喜。能夠產生貪愛煩惱，所以稱為根。舍根，在六識的境界中，不苦不樂、平等容受的心。捨棄前面的苦、樂、憂、喜四種感受，所以稱為舍。
【English Translation】 English version: Ultimately, equality is achieved, without clinging to or rejecting anything. The meaning of the eighteen emptinesses has been briefly explained above.
Next, the meaning of the twenty-two roots will be explained from seven aspects: (1. Explaining the names and distinguishing the nature; 2. Differentiating the characteristics; 3. Differences in treatment and severance; 4. Differences in obtaining the results; 5. Distinguishing based on different people; 6. Obtaining, abandoning, and achieving; 7. The causes and conditions of arising and the order)
First, explain the names and distinguish their nature. That which can produce something is called a 'root'. The meaning of 'root' is diverse and difficult to determine its scope. Now, according to one explanation, the twenty-two roots are explained. What are the names of these twenty-two roots? They are the eye (cakṣu), ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind (manas), these six are called the six roots. The male root (puruṣendriya), female root (strīndriya), and life root (jīvitendriya), together with the previous six roots, there are nine roots in total. Suffering (duḥkha), pleasure (sukha), sorrow (daumanasya), joy (saumanasya), and equanimity (upekṣā), together with the previous nine roots, there are fourteen roots in total. Faith (śraddhā), vigor (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā), together with the previous fourteen roots, there are nineteen roots in total. The root of the unknown (anājñātamājñāsyāmīndriya), the root of knowledge (ājñendriya), and the root of complete knowledge (ājñātāvīndriya), there are twenty-two roots in total. The first six roots, in relation to form (rūpa), is called the eye root, and so on, the sixth in relation to dharma is called the mind root. These six roots can produce the six consciousnesses (vijñāna), so they are called roots. The male and female roots, the strong and decisive is male, the gentle and compliant is female. Subtle differences in physical form can distinguish male and female. According to what they distinguish, they are called male and female roots. The substance of the male and female roots is a small part of the body root, and the consciousness produced is a small part of the body consciousness. The life root, according to the view of the Satyasiddhi Śāstra, at this present moment, the continuous succession of form and mind is called life. Past karma can produce life and serve as the basis of life, so it is called the life root. According to the view of the Abhidharma, there is another non-form, non-mind life retribution. This life retribution can sustain form and mind, causing them to continue without interruption, so it is called a root. The Bodhisattvabhumi Śāstra also has the same view, so it says that the physiology is not damaged, which is the enhanced result of the life root. The suffering root, in the realm of the five consciousnesses, the feeling of being oppressed and disturbed is called suffering. It can produce anger and affliction, so it is called a root. The pleasure root, in the realm of the five consciousnesses, the feeling of comfort and joy is called pleasure. It can produce greed and affliction, so it is called a root. The sorrow root, in the realm of consciousness, the feeling of being oppressed and disturbed is called sorrow. Sorrow can produce anger, so it is called a root. The joy root, in the realm of consciousness, the feeling of celebration and joy is called joy. It can produce greed and affliction, so it is called a root. The equanimity root, in the realm of the six consciousnesses, the mind that is neither suffering nor joyful, and accepts equally. Abandoning the previous four feelings of suffering, pleasure, sorrow, and joy, it is called equanimity.
舍。能生癡結。目之為根。若在凈中喜樂及舍。能生凈法。故名為根。言信根者。于境決定。名之為信。信能生道。故名信根。精進根者。練心於法。名之為精。精心上達。目之為進。根同前釋。言念根者。守境名念。根同前釋。言定根者。住緣不亂。名之為定。根同前釋。言慧根者。於法觀達。目之為慧。根同前釋。問曰。善法差別無量。以何義故偏說此五。以之為根。釋言。此五遍生諸善。其力功強。故偏說之。又是五種。大煩惱地之對治故。偏說為根。此義如后道品中釋。未知根者。毗曇名也。成實名為未知欲知。此見道中無漏慧也。毗曇何故說為未知。釋有三義。一義釋云。在於見道十五心中。解脫之智。知諦未遍。故名未知。無道比智知上界道。故云未也。第二義者。在於見道十五心中。未曾有知重知諦理。故名未知。問曰。若言未重知故名未知者。彼見道中一一諦下。皆有忍智。忍為初知。智為後知。云何不重。論自釋言。忍非智故。所以無過。何故非智。忍雖觀諦與疑得。俱不能決了。是故非智。故論說言。諸忍非智。良以諸忍非是智。故不名重知。問曰。若使忍非智者。亦應非見。釋言。不類見者。是其推求之義。忍心推求。故得名見。智者是其決斷之義。忍不決斷故不名智。第三義者。智望忍心得
【現代漢語翻譯】 現代漢語譯本 舍（upekṣā，捨棄）能產生愚癡的束縛，因此被稱為根。如果在清凈的狀態中，喜樂和捨棄能產生清凈的法，所以被稱為根。所謂的信根（śraddhā-indriya，信仰之根），是指對於所緣境的堅定，這被稱為信。信能產生通往解脫的道路，所以稱為信根。精進根（vīrya-indriya，精進之根），是指用心磨練于佛法，這被稱為精。用心向上提升，這被稱為進。根的解釋與前面相同。所謂的念根（smṛti-indriya，正念之根），是指守護所緣境，這被稱爲念。根的解釋與前面相同。所謂的定根（samādhi-indriya，禪定之根），是指安住于所緣不散亂，這被稱為定。根的解釋與前面相同。所謂的慧根（prajñā-indriya，智慧之根），是指對於佛法的觀察通達，這被稱為慧。根的解釋與前面相同。有人問：善法的差別有無量多種，因為什麼緣故偏偏說這五種法，作為根呢？解釋說：這五種法普遍產生各種善法，它們的力量和作用強大，所以偏偏說這五種法為根。而且這五種法，是對治重大煩惱的基礎，所以偏偏說它們為根。這個道理在後面的道品中會解釋。未知根（anajñāta-indriya，未知當知根），這是毗曇（Abhidharma，阿毗達摩）宗的名稱。成實宗（Satyasiddhi-śāstra，成實論）稱之為未知欲知。這是見道（darśana-mārga，見道）中的無漏慧（anāsrava-jñāna，無漏智慧）。毗曇宗為什麼說它是未知呢？解釋有三種含義。第一種解釋說：在見道的十五個心念中，解脫的智慧，對於真諦的瞭解還沒有普遍，所以稱為未知。沒有道比智（dharmānvyakṣānti-jñāna，類智）來了解上界之道，所以說是『未』。第二種含義是：在見道的十五個心念中，未曾有重新瞭解真諦的道理，所以稱為未知。有人問：如果說因為沒有重新瞭解所以稱為未知，那麼在見道中，每一個真諦之下，都有忍（kṣānti，忍）和智（jñāna，智）。忍是最初的瞭解，智是後來的瞭解，為什麼說沒有重新瞭解呢？論自己解釋說：忍不是智，所以沒有過失。為什麼說忍不是智呢？忍雖然觀察真諦，並且與疑（vicikicchā，疑）相應，但不能決斷了知，因此不是智。所以論中說：所有的忍都不是智。正因為所有的忍不是智，所以不稱為重新瞭解。有人問：如果說忍不是智，也應該不是見（darśana，見）。解釋說：這與見不同，見是推求的含義。忍心推求，所以可以稱為見。智是決斷的含義，忍不決斷，所以不稱為智。第三種含義是：智相對於忍心來說，顯得殊勝。
【English Translation】 English version Upekṣā (equanimity), can generate the bonds of delusion, hence it is called a root. If, in a state of purity, joy and equanimity can generate pure dharmas, therefore it is called a root. The so-called śraddhā-indriya (root of faith), refers to the firmness towards the object of focus, this is called faith. Faith can generate the path to liberation, hence it is called the root of faith. Vīrya-indriya (root of vigor), refers to training the mind in the Dharma, this is called vigor. Using the mind to ascend upwards, this is called progress. The explanation of 'root' is the same as before. The so-called smṛti-indriya (root of mindfulness), refers to guarding the object of focus, this is called mindfulness. The explanation of 'root' is the same as before. The so-called samādhi-indriya (root of concentration), refers to dwelling on the object of focus without distraction, this is called concentration. The explanation of 'root' is the same as before. The so-called prajñā-indriya (root of wisdom), refers to observing and understanding the Dharma, this is called wisdom. The explanation of 'root' is the same as before. Someone asks: The differences in wholesome dharmas are countless, for what reason are these five dharmas specifically said to be roots? The explanation is: These five dharmas universally generate various wholesome dharmas, their power and function are strong, therefore these five are specifically said to be roots. Moreover, these five are the counteragents to the basis of great afflictions, therefore they are specifically said to be roots. This principle will be explained in the following section on the 'path factors'. Anajñāta-indriya (root of the unknown-to-be-known), this is the name used by the Abhidharma school. The Satyasiddhi-śāstra calls it 'unknown-desiring-to-know'. This is the anāsrava-jñāna (undefiled wisdom) in the darśana-mārga (path of seeing). Why does the Abhidharma school say it is 'unknown'? There are three meanings in the explanation. The first explanation says: In the fifteen moments of thought in the path of seeing, the wisdom of liberation, the understanding of the truths is not yet universal, therefore it is called 'unknown'. There is no dharmānvyakṣānti-jñāna (knowledge of inference) to understand the path of the higher realms, therefore it is said to be 'unknown'. The second meaning is: In the fifteen moments of thought in the path of seeing, there has never been a repeated understanding of the principle of the truths, therefore it is called 'unknown'. Someone asks: If it is said that it is called 'unknown' because there is no repeated understanding, then in the path of seeing, under each truth, there are both kṣānti (patience) and jñāna (wisdom). Patience is the initial understanding, wisdom is the later understanding, why is it said that there is no repeated understanding? The treatise itself explains: Patience is not wisdom, therefore there is no fault. Why is patience not wisdom? Although patience observes the truths and corresponds with vicikicchā (doubt), it cannot decisively know, therefore it is not wisdom. Therefore, the treatise says: All patience is not wisdom. Precisely because all patience is not wisdom, it is not called repeated understanding. Someone asks: If patience is not wisdom, it should also not be darśana (seeing). The explanation is: This is different from seeing, seeing is the meaning of seeking. The mind of patience seeks, therefore it can be called seeing. Wisdom is the meaning of decisive knowing, patience does not decisively know, therefore it is not called wisdom. The third meaning is: Wisdom appears superior relative to the mind of patience.
名重知。重知未遍。故名未知。上界道諦。未重知故。毗曇如是。彼成實中。名為未知欲知根者。見道位中。未有容豫解脫智知故名未知。為欲簡去解脫道故。說為未矣。以解脫道修道攝故。言欲知者。去解脫中知之不遙。故名欲知。此言即是簡前之謂。見道已前。去解脫中知之玄隔。不得名欲。今為簡彼故說欲耳。此見道中無漏聖慧。能生於后。故名為根。言知根者。是修道中無漏慧也。準依毗曇。釋有三義。第一義者。修道門中。用解脫智。知諦周遍。故名為知。第二義者。修道門中。于彼諦理。有智重知。故名為知。第三義者。彼見道中智。望諸忍得名為重。重知未遍。故名未知。今修道中道比智。起重知周遍。故名為知。若依成實。釋有兩義。一義釋云。修道門中。有解脫智知于諦理。故名為知。此之一義。名當初果。第二義者。以修道智重觀諦理。故名為知。此之一義。名當斯陀那含果也。此能生后。故名為根。無知根者。成實說為已知根也。若依毗曇。無學果中。觀諦已窮。不求更知。故曰無知。若依成實。先已知竟。故曰已知。無學果慧。能生后善同類相起。故名為根。問曰。信進念定慧根。及三無漏所生善法。於五果中。是何果乎。地持宣說。是增上果。二十二根。望其所生。皆悉名為增上緣故。此
【現代漢語翻譯】 現代漢語譯本 『名重知』（ming zhong zhi）：指的是已經重複知曉。因為沒有完全知曉，所以稱為『未知』（wei zhi）。在上界（shang jie）的道諦（dao di）中，因為沒有重複知曉的緣故。《毗曇》（Pi Tan）中是這樣解釋的。 在《成實論》（Cheng Shi Lun）中，將『未知欲知根』（wei zhi yu zhi gen）稱為想要了解根的人，在見道位（jian dao wei）中，因為沒有容豫解脫智（rong yu jie tuo zhi）的知曉，所以稱為『未知』。爲了區分解脫道（jie tuo dao），所以說是『未』。因為解脫道屬於修道（xiu dao）所攝。 說『欲知』（yu zhi），是因為距離在解脫中知曉不遠，所以稱為『欲知』。這句話就是爲了區分前面的情況。見道之前，距離在解脫中知曉非常遙遠，不能稱為『欲』。現在爲了區分那種情況，所以才說『欲』。 這見道中的無漏聖慧（wu lou sheng hui），能夠生起後面的智慧，所以稱為『根』（gen）。說『知根』（zhi gen），指的是修道中的無漏慧（wu lou hui）。 按照《毗曇》的解釋，有三種含義。第一種含義是，在修道門（xiu dao men）中，用解脫智（jie tuo zhi）知曉諦理周遍，所以稱為『知』（zhi）。第二種含義是，在修道門中，對於那個諦理，有智慧重複知曉，所以稱為『知』。第三種含義是，見道中的智慧，相對於諸忍（zhu ren）來說，可以稱為『重』（zhong），重複知曉還沒有周遍，所以稱為『未知』。現在修道中的道比智（dao bi zhi），生起重複知曉並且周遍，所以稱為『知』。 如果按照《成實論》的解釋，有兩種含義。一種解釋是，在修道門中，有解脫智知曉諦理，所以稱為『知』。這一個含義，指的是初果（chu guo）。第二種含義是，用修道智（xiu dao zhi）重複觀察諦理，所以稱為『知』。這一個含義，指的是斯陀那含果（si tuo na han guo）。 這能夠生起後面的智慧，所以稱為『根』。『無知根』（wu zhi gen），《成實論》說是『已知根』（yi zhi gen）。如果按照《毗曇》，在無學果（wu xue guo）中，觀察諦理已經窮盡，不再尋求更多的知曉，所以說『無知』。 如果按照《成實論》，是先前已經知曉完畢，所以說『已知』。無學果的智慧，能夠生起後面的善法，同類相續生起，所以稱為『根』。 問：信根（xin gen）、進根（jin gen）、念根（nian gen）、定根（ding gen）、慧根（hui gen），以及三無漏（san wu lou）所生的善法，在五果（wu guo）中，屬於哪個果位呢？《地持》（Di Chi）中宣說，是增上果（zeng shang guo）。二十二根（er shi er gen），相對於它們所生起的果，都可以稱為增上緣（zeng shang yuan）。
【English Translation】 English version 'Ming Zhong Zhi' (名重知, Name Repeated Knowing): Refers to already repeatedly knowing. Because it is not completely known, it is called 'Wei Zhi' (未知, Unknown). In the realm of the higher realms' Truth of the Path (道諦, Dao Di), it is because there is no repeated knowing. This is how it is explained in the 'Pi Tan' (毗曇, Abhidharma). In the 'Cheng Shi Lun' (成實論, Tattvasiddhi Shastra), 'Wei Zhi Yu Zhi Gen' (未知欲知根, Unknown Desiring to Know Root) is called the person who wants to understand the root. In the stage of seeing the path (見道位, Jian Dao Wei), because there is no knowing of the Wisdom of Easeful Liberation (容豫解脫智, Rong Yu Jie Tuo Zhi), it is called 'Unknown'. In order to distinguish the Path of Liberation (解脫道, Jie Tuo Dao), it is said to be 'Not Yet'. Because the Path of Liberation is included in the Path of Cultivation (修道, Xiu Dao). Saying 'Yu Zhi' (欲知, Desiring to Know) is because it is not far from knowing in liberation, so it is called 'Desiring to Know'. This sentence is to distinguish the previous situation. Before seeing the path, it is very far from knowing in liberation, and cannot be called 'Desiring'. Now, in order to distinguish that situation, it is said to be 'Desiring'. This non-outflow holy wisdom (無漏聖慧, Wu Lou Sheng Hui) in the Path of Seeing can give rise to later wisdom, so it is called 'Root' (根, Gen). Saying 'Zhi Gen' (知根, Knowing Root) refers to the non-outflow wisdom (無漏慧, Wu Lou Hui) in the Path of Cultivation. According to the explanation of the 'Pi Tan', there are three meanings. The first meaning is that in the Gate of Cultivation (修道門, Xiu Dao Men), the Truth of Suffering is known completely with the Wisdom of Liberation (解脫智, Jie Tuo Zhi), so it is called 'Knowing' (知, Zhi). The second meaning is that in the Gate of Cultivation, there is wisdom to repeatedly know the Truth of Suffering, so it is called 'Knowing'. The third meaning is that the wisdom in the Path of Seeing can be called 'Repeated' (重, Zhong) relative to the various acceptances (諸忍, Zhu Ren). Repeated knowing is not yet complete, so it is called 'Unknown'. Now, the Wisdom of the Path of Comparison (道比智, Dao Bi Zhi) in the Path of Cultivation arises with repeated knowing and is complete, so it is called 'Knowing'. If according to the explanation of the 'Cheng Shi Lun', there are two meanings. One explanation is that in the Gate of Cultivation, there is the Wisdom of Liberation knowing the Truth of Suffering, so it is called 'Knowing'. This one meaning refers to the First Fruit (初果, Chu Guo). The second meaning is that the Truth of Suffering is repeatedly observed with the Wisdom of Cultivation (修道智, Xiu Dao Zhi), so it is called 'Knowing'. This one meaning refers to the Fruit of Once-Returner (斯陀那含果, Si Tuo Na Han Guo). This can give rise to later wisdom, so it is called 'Root'. 'Wu Zhi Gen' (無知根, Unknowing Root), the 'Cheng Shi Lun' says is 'Yi Zhi Gen' (已知根, Already Knowing Root). If according to the 'Pi Tan', in the Fruit of No-More-Learning (無學果, Wu Xue Guo), the observation of the Truth of Suffering is exhausted, and no more knowing is sought, so it is said to be 'Unknowing'. If according to the 'Cheng Shi Lun', it is because it has already been known completely, so it is said to be 'Already Knowing'. The wisdom of the Fruit of No-More-Learning can give rise to later good dharmas, and similar continuations arise, so it is called 'Root'. Question: The Root of Faith (信根, Xin Gen), the Root of Diligence (進根, Jin Gen), the Root of Mindfulness (念根, Nian Gen), the Root of Samadhi (定根, Ding Gen), the Root of Wisdom (慧根, Hui Gen), and the good dharmas born from the Three Non-Outflows (三無漏, San Wu Lou), in which of the Five Fruits (五果, Wu Guo) do they belong? The 'Di Chi' (地持, Bodhisattva-bhumi Sutra) declares that it is the Fruit of Increase (增上果, Zeng Shang Guo). The Twenty-Two Roots (二十二根, Er Shi Er Gen), relative to the fruits they give rise to, can all be called the Condition of Increase (增上緣, Zeng Shang Yuan).
望何善說為增上。謂望下善。若望同類及與上善。能生名為自分因。故因緣所收。所生善法。名為依果。何者是其三無漏根所生下善。謂學等見無學等見。聖人順舊遊觀無漏。名等見矣。問曰。經說貪瞋癡等為不善根。無貪瞋等為三善根。二十二中。何故不說。釋言。略故所以不論。更無餘義。如六通中無法智通聖自在通。此亦如是。名義且爾。體狀云何。初眼根者。依如毗曇。以彼四大造色為體。體異四大。若依成實攬大成眼。眼即四大。離大之外。無別造色以為眼體。耳鼻舌身。類亦同爾。意根體者。依如毗曇。心王為體。想受行等。皆非意根。法入收故。若依成實。無別心數。識想受行能生后義皆是意根。然成實中。行末之心生五識者。不名意根。以其所生非意識故。自斯以外。一切心識。悉是意根。若依毗曇。一切六識。迭互相生。皆是意根。男女二根與身根同。身根少分。為此二故。良以此二既變心識。其力功強。別人相顯故。就身中分出此二。命根體者。依如毗曇現在世中。別有非色非心命法。為命根體。若依成實。過去世中善惡之業。為命根體。五受根者。依如毗曇。心數法中受數為體。若依成實。受心為體。更無別數。信等五根。論說不同。若依毗曇。善大地中信數。為信根體。精進數為精進根體。
【現代漢語翻譯】 現代漢語譯本 希望通過什麼善行來增進（智慧）？指的是希望通過下等的善行。如果希望通過同類的善行以及上等的善行，能夠產生（智慧），這被稱為自因。因此，因緣所包含的，所產生的善法，被稱為依果。什麼是三無漏根所產生的下等善行？指的是有學位的正見和無學位的正見。聖人遵循舊有的道路，觀察無漏之法，這被稱為正見。有人問：經書中說貪婪、嗔恨、愚癡等是不善之根，沒有貪婪、嗔恨等是三種善根，為什麼在二十二根中沒有提到它們？回答說：因為省略的緣故，所以沒有討論。沒有其他的含義。就像六神通中沒有法智通和聖自在通一樣，這裡也是如此。名稱和意義暫且如此，它們的本體和狀態是什麼樣的呢？最初的眼根，按照毗曇宗的觀點，以四大（地、水、火、風）所造的色法為本體，其本體不同於四大。如果按照成實宗的觀點，眼根是四大和合而成，眼根就是四大，離開四大之外，沒有其他的造色作為眼根的本體。耳根、鼻根、舌根、身根，情況也類似。意根的本體，按照毗曇宗的觀點，以心王（八識）為本體，想、受、行等，都不是意根，因為它們屬於法入。如果按照成實宗的觀點，沒有獨立的心數，識、想、受、行能夠產生後續作用的，都是意根。然而，在成實宗中，行蘊末尾的心產生五識時，不稱為意根，因為它所產生的不是意識。除此之外，一切心識，都是意根。如果按照毗曇宗的觀點，一切六識，互相產生，都是意根。男女二根與身根相同，是身根的小部分，爲了男女二根的緣故而分出。因為男女二根能夠改變心識，其力量強大，男女的差別相明顯，所以從身根中分出男女二根。命根的本體，按照毗曇宗的觀點，在現在的世間中，存在著一種非色非心的命法，作為命根的本體。如果按照成實宗的觀點，過去世中的善業和惡業，作為命根的本體。五受根的本體，按照毗曇宗的觀點，心數法中的受數是其本體。如果按照成實宗的觀點，受心是其本體，沒有其他的數。信等五根，論述不同。如果按照毗曇宗的觀點，善大地法中的信數，是信根的本體，精進數是精進根的本體。
【English Translation】 English version By hoping for what kind of wholesome deeds can one enhance (wisdom)? It refers to hoping through inferior wholesome deeds. If one hopes through similar or superior wholesome deeds, the ability to generate (wisdom) is called 'self-cause'. Therefore, the wholesome dharmas contained within causes and conditions, which are produced, are called 'dependent effect'. What are the inferior wholesome deeds produced by the three root faculties of non-outflow? They refer to the views of those with learning and the views of those without learning. Sages follow the old path, observing the non-outflow, which is called 'right view'. Someone asks: The sutras say that greed, hatred, and delusion are unwholesome roots, while non-greed, non-hatred, and non-delusion are the three wholesome roots. Why are they not mentioned in the twenty-two faculties? The answer is: It is because of brevity that they are not discussed. There is no other meaning. Just like there are no 'faculty of knowledge of dharma' and 'faculty of holy self-mastery' among the six superknowledges, it is the same here. The names and meanings are temporarily like this, but what are their substance and state? The initial eye faculty, according to the Sarvastivada school (Vaibhashika) (a major early Buddhist school), has the four great elements (earth, water, fire, wind) produced form as its substance, and its substance is different from the four great elements. If according to the Satyasiddhi school (a Buddhist school emphasizing emptiness), the eye faculty is formed by the combination of the four great elements, and the eye faculty is the four great elements. Apart from the four great elements, there is no other produced form as the substance of the eye faculty. The ear, nose, tongue, and body faculties are similar. The substance of the mind faculty, according to the Sarvastivada school, has the mind-king (the eight consciousnesses) as its substance, and thought, feeling, volition, etc., are not the mind faculty because they belong to the 'dharma-sphere'. If according to the Satyasiddhi school, there are no separate mental factors, and the consciousness, thought, feeling, and volition that can produce subsequent effects are all the mind faculty. However, in the Satyasiddhi school, when the mind at the end of the volitional aggregate produces the five consciousnesses, it is not called the mind faculty because what it produces is not the mind consciousness. Apart from this, all consciousnesses are the mind faculty. If according to the Sarvastivada school, all six consciousnesses produce each other and are all the mind faculty. The male and female faculties are the same as the body faculty, being a small part of the body faculty, separated for the sake of the male and female faculties. Because the male and female faculties can change consciousness, their power is strong, and the differences between male and female are obvious, so the male and female faculties are separated from the body faculty. The substance of the life faculty, according to the Sarvastivada school, in the present world, there is a dharma of life that is neither form nor mind, as the substance of the life faculty. If according to the Satyasiddhi school, the wholesome and unwholesome karma of the past world is the substance of the life faculty. The substance of the five feeling faculties, according to the Sarvastivada school, the feeling mental factor in the mental factors is its substance. If according to the Satyasiddhi school, the feeling-mind is its substance, and there are no other factors. The five faculties of faith, etc., are discussed differently. If according to the Sarvastivada school, the faith mental factor in the wholesome great earth dharmas is the substance of the faith faculty, and the diligence mental factor is the substance of the diligence faculty.
通大地中念數爲念根體。定數為定根體。慧數為慧根體。若依成實。用彼信心為信根體。乃至慧心為慧心慧根體。無別數法。后之三根。若依毗曇。是智慧性。論其眷屬。是五陰性。同時心王。即為識陰。同時受數。即為受陰。同時想數。即為想陰。自余教法。以為行陰。道共無作。即為色陰。若依成實。慧心為體。更無餘法。體性如是。
第二門中。分別其相。于中有六。一漏無漏分別。二三性分別。三三聚分別。四三界分別。五據因分別。六就果分別。漏無漏者。男女二根憂根苦根。一向有漏。三無漏根。一向無漏。信等五根。及以意根通漏無漏。與三無漏相應之者。名為無漏。餘名有漏。眼等五根及與命根。大小不同。小乘法中。一向有漏。大乘不定。法身眼等。法身之命。是其無漏。余皆有漏。喜樂及舍。諸論不同。毗曇大乘。與信等同通漏無漏。成實法中。喜唯有漏。何故如是。彼論釋言。喜者從於取假名生。著我故起。故唯有漏。樂舍二受。通漏無漏。不從分別取著生故。有漏業果。名為有漏。就無漏法。義說之者。名為無漏。此義如彼八禪義中具廣分別(此一門竟)。
次就三性分別諸根性者。所謂善惡無記。信等五根三無漏根。一向是善。男根女根。一向無記。意根一種。該通三性。眼
【現代漢語翻譯】 現代漢語譯本 通達大地之中，唸的功用是念根（smṛti-indriya）的本體。定的功用是定根（samādhi-indriya）的本體。智慧的功用是慧根（prajñā-indriya）的本體。如果依照《成實論》，用那信心作為信根的本體，乃至慧心作為慧心、慧根的本體，沒有另外的數法。後面的三個根，如果依照《毗曇》，是智慧的性質。論及其眷屬，是五陰的性質。同時的心王，就是識陰。同時的受數，就是受陰。同時的想數，就是想陰。其餘的教法，作為行陰。共無作，就是色陰。如果依照《成實論》，慧心是本體，沒有其餘的法。本體性質是這樣。
第二門中，分別它的相。其中有六種：一、有漏無漏的分別；二、三性的分別；三、三聚的分別；四、三界的分別；五、根據因的分別；六、就果的分別。有漏無漏方面，男女二根、憂根、苦根，一向是有漏的。三個無漏根，一向是無漏的。信等五根以及意根，貫通有漏無漏。與三個無漏根相應的，稱為無漏，其餘的稱為有漏。眼等五根以及命根，大小乘不同。小乘法中，一向是有漏的，大乘不一定。法身的眼等，法身的命，是無漏的，其餘都是有漏的。喜、樂以及舍，各種論典不同。《毗曇》和大乘，與信等相同，貫通有漏無漏。《成實論》中，喜唯獨是有漏的。為什麼這樣呢？那部論典解釋說，喜是從取假名而生，因為執著我而生起，所以唯獨是有漏的。樂、舍二受，貫通有漏無漏，不從分別取著而生起。有漏業的果報，稱為有漏。就無漏法，從意義上來說，稱為無漏。這個意義在那八禪的意義中，有詳細的分別（這一門結束）。
接下來就三性分別諸根的性質，所謂善、惡、無記。信等五根、三個無漏根，一向是善的。男根、女根，一向是無記的。意根這一種，包含三種性質。眼
【English Translation】 English version Within the vast expanse of the earth, the function of mindfulness is the essence of the mindfulness-faculty (smṛti-indriya). The function of concentration is the essence of the concentration-faculty (samādhi-indriya). The function of wisdom is the essence of the wisdom-faculty (prajñā-indriya). According to the Satyasiddhi Śāstra, that faith is used as the essence of the faith-faculty, and even the mind of wisdom is the essence of the mind of wisdom and the wisdom-faculty; there is no separate numerical dharma. The latter three faculties, according to the Abhidharma, are of the nature of wisdom. Regarding their retinue, they are of the nature of the five skandhas. The simultaneous mind-king is the consciousness skandha. The simultaneous number of feelings is the feeling skandha. The simultaneous number of perceptions is the perception skandha. The remaining teachings are taken as the formation skandha. The non-manifestation of co-arising is the form skandha. According to the Satyasiddhi Śāstra, the mind of wisdom is the essence, and there is no other dharma. The nature of the essence is thus.
In the second section, their characteristics are distinguished. There are six aspects: first, the distinction between defiled (āsrava) and undefiled (anāsrava); second, the distinction of the three natures; third, the distinction of the three aggregates; fourth, the distinction of the three realms; fifth, the distinction based on cause; and sixth, the distinction based on effect. Regarding defiled and undefiled, the two faculties of male and female, the faculty of sorrow, and the faculty of suffering are always defiled. The three undefiled faculties are always undefiled. The five faculties of faith, etc., and the mind-faculty encompass both defiled and undefiled. Those that correspond to the three undefiled faculties are called undefiled, and the rest are called defiled. The five faculties of eye, etc., and the life-faculty differ between the Greater and Lesser Vehicles. In the Dharma of the Lesser Vehicle, they are always defiled, but in the Greater Vehicle, it is not certain. The eye, etc., of the Dharma-body, and the life of the Dharma-body, are undefiled, and the rest are all defiled. Joy, pleasure, and equanimity are different in various treatises. The Abhidharma and the Greater Vehicle are the same as faith, etc., encompassing both defiled and undefiled. In the Satyasiddhi Śāstra, joy is only defiled. Why is this so? That treatise explains that joy arises from taking false names, and arises from attachment to self, so it is only defiled. The two feelings of pleasure and equanimity encompass both defiled and undefiled, because they do not arise from discrimination and attachment. The result of defiled karma is called defiled. Regarding undefiled dharmas, speaking from the meaning, they are called undefiled. This meaning is fully explained in the meaning of the eight dhyānas (this section ends).
Next, regarding the nature of the faculties distinguished by the three natures, namely good, evil, and neutral. The five faculties of faith, etc., and the three undefiled faculties are always good. The male and female faculties are always neutral. The mind-faculty encompasses the three natures. The eye
等五根。大小不同。小乘法中。一向無記。大乘不定。法身眼等。體性是善。余皆無記。命根一種。論說不同。若依毗曇。命是報法一向無記。若依成實。說過去業以為命根。唯善與惡不通無記。人天命根。是善非惡。三途命根。是惡非善。大乘不定。法身之命。體性是善。余皆無記。五受根者。毗曇法中。憂通善惡。不通無記。論自釋言。方便生故。非報無記。非習學法。非是威儀工巧變化。余通三性。成實法中。所說不定。受陰之中。一切五受悉是無記。行中義說該通三性。大乘法中。文無定判。隨義以推。五受之根。並通三性。憂慮世事非損益者。是無記憂。余同毗曇(此二門竟)。
次就三聚分別諸根。言三聚者。所謂色心非色非心。眼等五根。男女二根。此七是色。意根五受信等五根及三無漏。此之十四。是其心法。命根一種。諸論不同。若依毗曇。是其非色非心之法。成實法中。是色是心及非色心。彼說過業。以為命根。于中通具身口意業。就三業中。通作無作。身口作業。說之為色。意地作業。說以為心。三業無作。是非色心(此三門竟)。
次就三界分別諸根。界者所謂欲色無色。于中兩門。一分三界非三界別。二就三界辨其通局。所言三界非三界者。二十二根中。男根女根憂根苦根。
【現代漢語翻譯】 現代漢語譯本 五根（指眼根、耳根、鼻根、舌根、身根）。大小乘的觀點不同。在小乘法中，五根一概是無記（非善非惡）。在大乘中則不一定。法身（Dharmakaya，佛的法性身）的眼根等，其體性是善。其餘的都是無記。命根（Jivita，維持生命的功能）這一種，各論的說法不同。如果依照《毗曇》（Abhidharma，佛教論藏），命是報法，一概是無記。如果依照《成實論》（Tattvasiddhi Shastra），說過去的業作為命根，只有善與惡，沒有無記。人天（人類和天人）的命根，是善而非惡。三途（地獄、餓鬼、畜生）的命根，是惡而非善。大乘不一定，法身的命根，體性是善，其餘都是無記。五受根（指樂受根、苦受根、喜受根、憂受根、舍受根）方面，在《毗曇》法中，憂受根通於善與惡，不通於無記。《毗曇》自己解釋說，因為是方便生起的，不是報的無記，不是習學法，不是威儀工巧變化，其餘的通於三性（善、惡、無記）。在《成實論》法中，所說的並不一定。在受陰（Vedana-skandha，感受的集合）之中，一切五受都是無記。在行陰（Samskara-skandha，意志和心理活動的集合）中的意義說，該通於三性。在大乘法中，經文沒有明確的判斷，根據意義來推斷，五受的根，都通於三性。憂慮世事，對於沒有損害或利益的事情，是無記的憂，其餘的與《毗曇》相同（這兩個門類結束）。 接下來就三聚（三種分類）來分別諸根。所說的三聚，就是色（Rupa，物質）、心（Citta，精神）、非色非心。眼根等五根，男女二根，這七種是色。意根（Manas-indriya，意識的根源），五受根等五根，以及三無漏根（未知當知根、已知根、無知根），這十四種是心法。命根這一種，各論的說法不同。如果依照《毗曇》，是非色非心的法。在《成實論》法中，是色、是心以及非色非心。它說過往的業，作為命根，其中包含身口意三業。就三業中，通於作與無作。身口作業，說是色。意地作業，說是心。三業的無作，是非色非心（這三個門類結束）。 接下來就三界（欲界、色界、無色界）來分別諸根。界，就是指欲界、色界、無色界。其中分為兩類：一類是分屬於三界而非超越三界，另一類是就三界來辨別其通局（普遍性與侷限性）。所說的三界而非超越三界，在二十二根中，男根、女根、憂根、苦根。
【English Translation】 English version The five roots (eye, ear, nose, tongue, and body). The views differ between the Hinayana and Mahayana. In the Hinayana teachings, all five roots are invariably indeterminate (neither good nor evil). In the Mahayana, it is not fixed. The eye root, etc., of the Dharmakaya (the body of the Dharma, the Buddha's Dharma nature), its nature is good. The rest are indeterminate. The life root (Jivita, the function of maintaining life), the statements of each treatise are different. If according to the Abhidharma, life is a retributive dharma, invariably indeterminate. If according to the Tattvasiddhi Shastra, it says that past karma is taken as the life root, there is only good and evil, not indeterminate. The life root of humans and devas (humans and heavenly beings) is good and not evil. The life root of the three evil paths (hell, hungry ghosts, animals) is evil and not good. The Mahayana is not fixed, the life of the Dharmakaya, its nature is good, the rest are indeterminate. Regarding the five feeling roots (pleasant, painful, joyful, sorrowful, neutral), in the Abhidharma teachings, sorrow is connected to good and evil, not to indeterminate. The Abhidharma itself explains that because it arises from skillful means, it is not a retributive indeterminate, not a learned dharma, not dignified conduct, skillful craftsmanship, or transformation, the rest are connected to the three natures (good, evil, indeterminate). In the Tattvasiddhi Shastra teachings, what is said is not fixed. Among the feeling aggregates (Vedana-skandha, the collection of feelings), all five feelings are indeterminate. In the meaning of the formations aggregate (Samskara-skandha, the collection of volitions and mental activities), it encompasses the three natures. In the Mahayana teachings, the text does not have a fixed judgment, inferring according to the meaning, the roots of the five feelings are all connected to the three natures. Worrying about worldly affairs, for things that are neither harmful nor beneficial, is indeterminate worry, the rest are the same as the Abhidharma (these two categories end). Next, the roots are distinguished according to the three categories (three classifications). The so-called three categories are form (Rupa, matter), mind (Citta, spirit), and neither form nor mind. The five roots such as the eye root, the two roots of male and female, these seven are form. The mind root (Manas-indriya, the source of consciousness), the five roots such as the five feeling roots, and the three unconditioned roots (unknown to be known root, known root, unknowing root), these fourteen are mental dharmas. The life root, the statements of each treatise are different. If according to the Abhidharma, it is a dharma that is neither form nor mind. In the Tattvasiddhi Shastra teachings, it is form, it is mind, and it is neither form nor mind. It says that past karma is taken as the life root, which includes the three karmas of body, speech, and mind. Among the three karmas, it encompasses action and non-action. Actions of body and speech are said to be form. Actions of the mind are said to be mind. The non-action of the three karmas is neither form nor mind (these three categories end). Next, the roots are distinguished according to the three realms (desire realm, form realm, formless realm). Realm refers to the desire realm, form realm, and formless realm. Among them, there are two categories: one is divided into the three realms but does not transcend the three realms, and the other is to distinguish its universality and limitations based on the three realms. What is said to be the three realms but does not transcend the three realms, among the twenty-two roots, the male root, the female root, the sorrow root, the pain root.
定三界法。三無漏根。定非三界。信等五根意樂舍根。此之八種。與三無漏相應之者。不屬三界。余皆三界。眼等五根及與命根。大小不同。小乘法中。定屬三界。大乘不定。法身眼等法身之命。不屬三界。余皆三界。喜根不定。成實法中。定屬三界。毗曇大乘有是有非。無漏相應。不屬三界。余皆三界。次就一向在三界者辨其通局。男根女根。定屬欲界。憂根苦根。毗曇法中。定在欲界。成實大乘粗在欲界。論其細者。苦極四禪。憂至非想。故經說言。苦樂隨身至於四禪。憂喜隨心至有頂也。喜根樂根。毗曇法中。在欲色界。成實大乘粗同毗曇。論其細者。樂在欲色。喜至非想。眼等五根。小乘法中。在欲色界。大乘法中粗同小乘。細通三界。故涅槃云。如非想天。亦色非色。彼有色故。亦有眼等。意命舍根信等五根。遍通三界(此四門竟)。
次就因義分別諸根。眼等五根男女二根。是報法故。一向非因。命根一種。論說不同。若依毗曇。與眼等同。一向非因。若依成實。說過去業。為命根故。一向是因。三無漏根。大小不同。小乘法中。一向非因。破生死故。大乘法中。有因非因。緣照無漏。能招變易。一向是因。真證無漏。不招生死。說為非因。信等五根。是有漏者。一向是因。是無漏者。同三無漏。
【現代漢語翻譯】 現代漢語譯本： 關於確定三界所包含的法：三無漏根（指未知根、已知根、具知根）確定不屬於三界（欲界、色界、無色界）。信等五根（信根、精進根、念根、定根、慧根）、意根、樂根、舍根這八種，凡是與三無漏根相應的，就不屬於三界，其餘都屬於三界。眼等五根（眼根、耳根、鼻根、舌根、身根）以及命根，大小乘的觀點不同。在小乘佛法中，定屬於三界；在大乘佛法中，則不一定。法身的眼等以及法身的命，不屬於三界，其餘都屬於三界。喜根也不確定。在成實宗的觀點中，定屬於三界；在毗曇宗和大乘的觀點中，則有是與非兩種說法。與無漏相應的，不屬於三界，其餘都屬於三界。接下來就專門討論一下一定屬於三界的，並辨別其普遍性和侷限性。男根和女根，確定屬於欲界。憂根和苦根，在毗曇宗的觀點中，確定在欲界；在成實宗和大乘的觀點中，粗略地說在欲界，但如果細緻地分析，苦根最遠到達四禪天，憂根最遠到達非想非非想處天。所以經典上說，『苦和樂隨著身體，最遠到達四禪天；憂和喜隨著心，最遠到達有頂天（非想非非想處天）』。喜根和樂根，在毗曇宗的觀點中，存在於欲界。成實宗和大乘粗略的觀點與毗曇宗相同，但如果細緻地分析，樂根存在於欲界和色界，喜根最遠到達非想非非想處天。眼等五根，在小乘佛法中，存在於欲界；在大乘佛法中，粗略的觀點與小乘相同，但細緻地分析，則遍通三界。所以《涅槃經》中說，『如非想非非想處天，也是色，也不是色。因為他們有色，所以也有眼等。』意根、命根、舍根、信等五根，普遍貫通三界（以上四門討論完畢）。 接下來從因的角度來分別諸根。眼等五根、男女二根，因為是果報之法，所以一定不是因。命根這一種，各種論述說法不同。如果依照毗曇宗的觀點，與眼等相同，一定不是因。如果依照成實宗的觀點，說過去業是命根的原因，所以一定是因。三無漏根，大小乘的觀點不同。在小乘佛法中，一定不是因，因為能破除生死。在大乘佛法中，有因也有非因。緣照無漏，能夠招感變易果報，所以一定是因；真證無漏，不招生死果報，所以說是非因。信等五根，如果是有漏的，一定都是因；如果是無漏的，則與三無漏根相同。
【English Translation】 English version: Concerning the determination of the realms of existence (三界, Sāṃsāra): The three pure roots (三無漏根, trīṇy anāsrava-mūlāni) – the root of the unknown, the root of the known, and the root of the complete knowledge – are definitely not within the three realms (三界, Triloka). The five roots of faith, etc. (信等五根, śraddhādi pañcendriyāṇi) – faith, vigor, mindfulness, concentration, and wisdom – along with the mind-faculty (意根, mana-indriya), the pleasure faculty (樂根, sukha-indriya), and the indifference faculty (捨根, upekṣā-indriya), these eight, those that are associated with the three pure roots, do not belong to the three realms; the rest all belong to the three realms. The five sense faculties (眼等五根, cakṣurādīni pañcendriyāṇi) – eye, ear, nose, tongue, and body – and the life faculty (命根, jīvitendriya), the views differ between the Lesser Vehicle (小乘, Hinayana) and the Greater Vehicle (大乘, Mahayana). In the Lesser Vehicle teachings, concentration (定, samādhi) belongs to the three realms; in the Greater Vehicle, it is not definite. The eye, etc., of the Dharma-body (法身, Dharmakāya) and the life of the Dharma-body do not belong to the three realms; the rest all belong to the three realms. The joy faculty (喜根, saumanasyendriya) is also indefinite. In the Satyasiddhi School's (成實宗, Tattvasiddhi-śāstra) view, concentration belongs to the three realms; in the Sarvāstivāda (毗曇, Abhidharma) and the Greater Vehicle, there are both 'is' and 'is not' views. Those associated with the unconditioned (無漏, anāsrava) do not belong to the three realms; the rest all belong to the three realms. Next, we specifically discuss those that are definitely within the three realms and distinguish their universality and limitations. The male faculty (男根, puruṣendriya) and the female faculty (女根, strīndriya) definitely belong to the desire realm (欲界, Kāmadhātu). The sorrow faculty (憂根, daurmanasyendriya) and the pain faculty (苦根, duḥkha-indriya), in the Sarvāstivāda view, are definitely in the desire realm; in the Satyasiddhi School and the Greater Vehicle, they are roughly in the desire realm, but if analyzed in detail, the pain faculty reaches the Fourth Dhyana (四禪, caturtha-dhyāna), and the sorrow faculty reaches the Realm of Neither Perception nor Non-Perception (非想非非想處, Naivasaṃjñānāsaṃjñāyatana). Therefore, the sutra says, 'Pain and pleasure follow the body and reach the Fourth Dhyana; sorrow and joy follow the mind and reach the Peak of Existence (有頂, bhavāgra) [the Realm of Neither Perception nor Non-Perception].' The joy faculty and the pleasure faculty, in the Sarvāstivāda view, exist in the desire realm. The Satyasiddhi School and the Greater Vehicle roughly agree with the Sarvāstivāda, but if analyzed in detail, the pleasure faculty exists in the desire realm and the form realm (色界, Rūpadhātu), and the joy faculty reaches the Realm of Neither Perception nor Non-Perception. The five sense faculties, in the Lesser Vehicle teachings, exist in the desire realm; in the Greater Vehicle teachings, the rough view is the same as the Lesser Vehicle, but in detail, they pervade the three realms. Therefore, the Nirvana Sutra (涅槃經, Nirvāṇa Sūtra) says, 'Like the Realm of Neither Perception nor Non-Perception, it is also form and not form. Because they have form, they also have eyes, etc.' The mind faculty, the life faculty, the indifference faculty, and the five roots of faith, etc., universally pervade the three realms (the discussion of these four aspects is complete). Next, we distinguish the faculties from the perspective of cause. The five sense faculties, the male and female faculties, because they are resultant dharmas (報法, vipāka-dharma), are definitely not causes. The life faculty, the discussions differ. If according to the Sarvāstivāda view, it is the same as the eyes, etc., and is definitely not a cause. If according to the Satyasiddhi School's view, it says that past karma is the cause of the life faculty, so it is definitely a cause. The three pure roots, the views differ between the Lesser Vehicle and the Greater Vehicle. In the Lesser Vehicle teachings, they are definitely not causes because they can destroy birth and death. In the Greater Vehicle teachings, there are both cause and non-cause. The conditioned unconditioned (緣照無漏, pratītya-anāsrava), which can bring about changeable results, is definitely a cause; the truly realized unconditioned (真證無漏, satya-anāsrava), which does not bring about birth and death results, is said to be a non-cause. The five roots of faith, etc., if they are conditioned (有漏, sāsrava), are definitely all causes; if they are unconditioned, they are the same as the three pure roots.
意根一種。與因相應。說之為因。非因相應。說為非因。五受根者。論說不同。若依成實。受陰中者。一向非因。行中義說。有因非因。若依毗曇。與諸煩惱結業俱者。一向是因。余皆非因(此五門竟)。
次就果報分別諸根。眼等五根男女二根。一向是報。信等五根及三無漏根。一向非報。意根一種。通報非根。命根一種。毗曇是報。成實非報。五受根者。成實是報。如彼論說。乃至一切無漏中受。亦皆是報。若依毗曇。除卻憂根。余之四種。通報非報。報心俱者。說之為報。非報俱者。名為非報。憂根一種。一向非報。何故如是。憂根從於想分別生。是故非報。又復憂根。離欲時斷。報法不爾。是故非報。
第三明其治斷差別。義有三種。一者見斷。二者修斷。三者無斷。見道除者。名為見斷。修道除者。名為修斷。無漏不為二輪所除。名為無斷。約此三義。分別諸根。依如毗曇。眼等五根男女二根及與命根。此八是報。唯是修斷。問曰。報法不可斷除。云何說斷。依如彼宗。不斷報體。但斷報上煩惱緣縛故名為斷。問曰。何故唯修道斷不通見斷。釋言。有以。緣此所起貪瞋癡等。皆是事惑緣。事之惑修道所除。是故此等唯修道斷。若依成實。此八種中命根是業。餘七是報。此業與報。亦見諦斷。亦
【現代漢語翻譯】 現代漢語譯本 意根（manas-indriya）：一種根。與因相應，就說是因；不與因相應，就說不是因。五受根（five feeling faculties）：論中的說法不同。如果依照《成實論》，在受陰中的受根，一概不是因。如果按照行陰的義理來說，有的是因，有的不是因。如果依照《毗曇論》，與各種煩惱和結業一起生起的，一概是因；其餘的都不是因（以上是五門的內容）。
接下來就果報來分別各種根。眼根等五根、男女二根，一概是果報。信根等五根以及三無漏根（three roots of non-outflow），一概不是果報。意根（manas-indriya）這一種，既是果報也是非果報。命根（jīvitendriya）這一種，《毗曇論》認為是果報，《成實論》認為不是果報。五受根（five feeling faculties），《成實論》認為是果報，如該論所說，乃至一切無漏中的受，也都是果報。如果依照《毗曇論》，除去憂根（duhkhendriya），其餘的四種，既是果報也是非果報。與果報心一起生起的，就說是果報；與非果報心一起生起的，就稱為非果報。憂根（duhkhendriya）這一種，一概不是果報。為什麼這樣說呢？因為憂根是從想分別產生的，所以不是果報。而且憂根在離欲時斷除，而果報法不是這樣，所以不是果報。
第三是說明其治理和斷除的差別。義理有三種：一是見斷（darśana-heya），二是修斷（bhāvanā-heya），三是無斷（ananāsrava）。見道所斷除的，稱為見斷；修道所斷除的，稱為修斷；無漏法不被這兩種輪所斷除，稱為無斷。根據這三種義理，來分別各種根。依照《毗曇論》，眼根等五根、男女二根以及命根，這八種是果報，只是修斷。問：果報法不可斷除，為什麼說斷除呢？回答說，依照該宗的觀點，不是斷除果報的本體，而是斷除果報上的煩惱緣縛，所以稱為斷除。問：為什麼只是修道斷除，不包括見道斷除呢？解釋說，有原因的。緣此所生起的貪嗔癡等，都是事惑緣，緣事的惑是修道所斷除的，所以這些只是修道斷除。如果依照《成實論》，這八種根中，命根是業，其餘七種是果報。這種業和果報，既是見諦斷，也是修道斷。
【English Translation】 English version The mind faculty (manas-indriya): One type of faculty. If it corresponds to a cause, it is said to be a cause. If it does not correspond to a cause, it is said to be not a cause. The five feeling faculties (five feeling faculties): The treatises differ in their explanations. According to the Satyasiddhi School, those within the feeling aggregate are invariably not causes. According to the meaning explained in the formation aggregate, some are causes and some are not. According to the Abhidharma School, those that arise together with various afflictions and karmic actions are invariably causes; the rest are not causes (this concludes the five categories).
Next, the faculties are distinguished based on karmic retribution. The five sense faculties (eye, ear, nose, tongue, body) and the two gender faculties are invariably retributions. The five faculties of faith, etc., and the three non-outflow faculties (three roots of non-outflow) are invariably not retributions. The mind faculty (manas-indriya) is both retribution and non-retribution. The life faculty (jīvitendriya) is considered retribution according to the Abhidharma School, but not according to the Satyasiddhi School. The five feeling faculties (five feeling faculties) are considered retributions according to the Satyasiddhi School, as stated in that treatise, even all feelings within the non-outflow are retributions. According to the Abhidharma School, except for the sorrow faculty (duhkhendriya), the other four are both retribution and non-retribution. Those that arise together with a retributive mind are said to be retributions; those that arise together with a non-retributive mind are called non-retributions. The sorrow faculty (duhkhendriya) is invariably not a retribution. Why is this so? Because the sorrow faculty arises from conceptual discrimination, therefore it is not a retribution. Moreover, the sorrow faculty is severed when one is free from desire, but retributive dharmas are not like this, therefore it is not a retribution.
Thirdly, the differences in their treatment and severance are explained. There are three types of meanings: first, severance by seeing (darśana-heya); second, severance by cultivation (bhāvanā-heya); and third, non-severance (ananāsrava). That which is severed by the path of seeing is called severance by seeing; that which is severed by the path of cultivation is called severance by cultivation; non-outflow dharmas are not severed by these two wheels, and are called non-severance. Based on these three meanings, the faculties are distinguished. According to the Abhidharma School, the five sense faculties, the two gender faculties, and the life faculty, these eight are retributions and are only severed by cultivation. Question: Retributive dharmas cannot be severed, so why is severance mentioned? Answer: According to that school's view, it is not the essence of retribution that is severed, but the afflictive bonds on retribution that are severed, hence it is called severance. Question: Why is it only severed by the path of cultivation and not by the path of seeing? Explanation: There is a reason. The greed, hatred, and delusion, etc., that arise from these are all factual afflictions, and afflictions related to facts are severed by the path of cultivation, therefore these are only severed by cultivation. According to the Satyasiddhi School, among these eight faculties, the life faculty is karma, and the other seven are retributions. This karma and retribution are severed by both seeing the truth and cultivation.
修道斷。斷相云何。彼成實中斷煩惱故。令彼業果畢竟不起。名之為斷。斷見惑故。令彼三途業果不生。名為見斷。斷修惑故。令彼人天業果不起。名為修斷。故成實言。見斷法者。謂示相我慢及彼所起諸餘法也。修斷法者。謂不示相慢及彼所起諸餘法也。示相我慢。是諦惑。推求而生。故曰示相。所起余法。是其業果。不示相慢。是修道惑。非推求生。名不示相。所起餘者。是其業果。問曰。毗曇何不如是。釋言。宗異不可一類。彼毗曇中。斷煩惱因。令其業果畢竟不起。是非數滅。是故不說。故雜心云。入見道時。第八生后一切果報。皆非數滅。大乘法中。眼等五根及與命根。亦見諦斷亦修道斷亦是無斷。法身眼等常住之命。是無斷也。男女二根。據實以論。唯見諦斷。入凈心時。得凈法身。舍離一切男女形故。隨相別分。女根一種。唯見諦斷。故地持言。菩薩于初阿僧祇時。已舍女身。男根一種。通見諦斷及修道斷。男報殊勝。在後舍故。意根一種。亦見諦斷。亦修道斷。亦是無斷。與見惑俱名為見斷。與修惑俱名為修斷。與無漏俱名為無斷。憂根一種。依如毗曇。亦見諦斷亦修道斷。與見惑俱。名為見斷。與修惑俱。名為修斷。苦根一種。毗曇法中。唯是修斷。若依成實。憂苦是報。斷除之法。與眼等同。喜
【現代漢語翻譯】 現代漢語譯本 修道斷。斷相如何？彼《成實論》中，斷除煩惱的緣故，使得那些業果最終不再生起，這稱之為『斷』。斷除見惑的緣故，使得三惡道的業果不再產生，這稱為『見斷』。斷除修惑的緣故，使得人天道的業果不再生起，這稱為『修斷』。所以《成實論》說：『見斷之法，是指示相我慢（認為有實在自我的傲慢）以及由此產生的其他諸法。修斷之法，是指不示相慢（不明顯表現出來的傲慢）以及由此產生的其他諸法。』指示相我慢，是諦惑（對真理的迷惑），通過推求而產生，所以說是『示相』。所產生的其他法，是它的業果。不示相慢，是修道之惑，不是通過推求而生，所以稱為『不示相』。所產生的其他法，是它的業果。問：為什麼《毗曇論》不是這樣說的呢？回答說：宗派不同，不能一概而論。在《毗曇論》中，斷除煩惱的因，使得它的業果最終不再生起，這是非數滅（通過智慧力量使煩惱斷滅，不再生起），所以沒有這樣說。所以《雜心論》說：『進入見道時，第八生之後的一切果報，都是非數滅。』在大乘佛法中，眼等五根以及命根，既有見諦斷，也有修道斷，也有無斷。法身的眼等常住之命，是無斷。男女二根，就實際情況來說，只是見諦斷。進入凈心時，得到清凈法身，捨棄一切男女形相的緣故。如果隨相分別，女根這一種，只是見諦斷。所以《地持論》說：『菩薩在最初阿僧祇劫時，已經捨棄女身。』男根這一種，通見諦斷和修道斷。因為男性的果報殊勝，所以在後面才捨棄。意根這一種，也有見諦斷，也有修道斷，也有無斷。與見惑一起稱為見斷，與修惑一起稱為修斷，與無漏一起稱為無斷。憂根這一種，依照《毗曇論》，也有見諦斷，也有修道斷。與見惑一起，稱為見斷。與修惑一起，稱為修斷。苦根這一種，在《毗曇論》中，只是修道斷。如果依照《成實論》，憂苦是果報，斷除它們的方法，與眼等相同。喜根…… 喜根……
【English Translation】 English version The severance of cultivation. What is the characteristic of severance? In the Satyasiddhi Shastra (Chengshi Lun), the severance of afflictions causes the karmic results to ultimately not arise. This is called 'severance'. The severance of the afflictions of view causes the karmic results of the three evil paths to not arise. This is called 'severance of view'. The severance of the afflictions of cultivation causes the karmic results of humans and gods to not arise. This is called 'severance of cultivation'. Therefore, the Satyasiddhi Shastra says: 'The dharmas severed by view refer to the arrogance of showing characteristics (the arrogance of believing in a real self) and all other dharmas arising from it. The dharmas severed by cultivation refer to the arrogance of not showing characteristics (subtle arrogance) and all other dharmas arising from it.' The arrogance of showing characteristics is the affliction of truth (delusion about the truth), arising from seeking and grasping. Therefore, it is called 'showing characteristics'. The other dharmas that arise from it are its karmic results. The arrogance of not showing characteristics is the affliction of the path of cultivation, not arising from seeking and grasping. Therefore, it is called 'not showing characteristics'. The other dharmas that arise from it are its karmic results. Question: Why is the Abhidharma (Pitan) not like this? Answer: The doctrines are different and cannot be generalized. In the Abhidharma, the cause of severing afflictions, causing its karmic results to ultimately not arise, is non-arising due to power of wisdom. Therefore, it is not discussed in this way. Therefore, the Samyuktabhidharmahṛdaya Shastra (Zaxin Lun) says: 'When entering the path of seeing, all karmic retributions after the eighth life are non-arising due to power of wisdom.' In Mahayana Buddhism, the five sense organs, such as the eyes, and the life-force, have both severance by seeing the truth, severance by cultivation, and non-severance. The constant life of the eyes, etc., of the Dharmakaya is non-severance. The two roots of male and female, in reality, are only severed by seeing the truth. When entering the pure mind, one obtains the pure Dharmakaya, abandoning all male and female forms. If distinguished according to characteristics, the female root is only severed by seeing the truth. Therefore, the Bodhisattvabhumi Shastra (Dichijing) says: 'Bodhisattvas have already abandoned the female body in the first asamkhya-kalpa.' The male root has both severance by seeing the truth and severance by cultivation, because the male retribution is superior and is abandoned later. The mind-root has severance by seeing the truth, severance by cultivation, and non-severance. Together with the afflictions of view, it is called severance by view. Together with the afflictions of cultivation, it is called severance by cultivation. Together with the unconditioned, it is called non-severance. The root of sorrow, according to the Abhidharma, has both severance by seeing the truth and severance by cultivation. Together with the afflictions of view, it is called severance by view. Together with the afflictions of cultivation, it is called severance by cultivation. The root of suffering, in the Abhidharma, is only severance by cultivation. According to the Satyasiddhi Shastra, sorrow and suffering are retributions, and the method of severing them is the same as the eyes, etc. The root of joy...
樂舍根。依如毗曇。亦見諦斷。亦修道斷。亦是無斷。與意根同。若依成實。喜是有漏。唯見諦斷。及修道斷。不通無斷。斷除之相。與眼等同。樂舍二受。通漏無漏。有漏之者。亦見諦斷。亦修道斷。無漏之者。是其無斷。信等五根。依如毗曇。是修道斷。及與無斷。是有漏者。說為修道。但斷緣縛。不斷善體。是無漏者。說為無斷。若依成實。是有漏者。亦見諦斷。亦修道斷。是無漏者。說為無斷。三無漏根。小乘法中。一向無斷。大乘法中。緣照無漏。亦見諦斷。亦修道斷。真證無漏。一向無斷。治斷如是。
第四明其得果不同。言得果者。謂得出世四沙門果。如雜心說。九根得初果。或獲二沙門。說有十一根究竟第四果。所言九根得初果者。須陀洹果。其是初果。信等五根意根舍根未知知根。用此九根。得彼初果。于中信等。常相隨逐。是故有之。行必依心。故有意根。初果必依未來禪得。未來禪中。唯有舍根。更無餘受。是故有舍而無餘受。未知無礙知根解脫。故有九也。克實同時唯有八根。若在因中。則無知根。若在果中。無未知根。因果通論故。說九根得初果也。所言或獲二沙門者。斯陀那含。是其二果。得此二果。或用九根。或用八根。多少不定。故言或也。何故不定。斯陀人中。有其次第超
【現代漢語翻譯】 現代漢語譯本：樂根（Sukha-indriya，樂受的根）。如果依據毗曇宗（Abhidharma），它既是見諦斷（見道所斷），也是修道斷（修道所斷），也是無斷（非所斷）。與意根（manas-indriya，意識的根）相同。如果依據成實宗（Satya-siddhi），喜是有漏的，唯有見諦斷和修道斷，不屬於無斷。斷除的相狀，與眼根等相同。樂受和舍受（upeksa-indriya，不苦不樂受）兩種感受，通於有漏和無漏。有漏的樂受和舍受，既是見諦斷，也是修道斷。無漏的樂受和舍受，則是無斷。信根（saddha-indriya，信的根）、精進根（viriya-indriya，精進的根）、念根（sati-indriya，唸的根）、定根（samadhi-indriya，定的根）、慧根（panna-indriya，慧的根）這五根，如果依據毗曇宗，是修道斷以及無斷。屬於有漏的五根，說是修道斷，只是斷除緣縛，不斷除善的本體。屬於無漏的五根，說是無斷。如果依據成實宗，屬於有漏的五根，既是見諦斷，也是修道斷。屬於無漏的五根，說是無斷。三種無漏根（anāsrava-indriya），在小乘法中，一向是無斷。在大乘法中，緣照無漏，既是見諦斷，也是修道斷。真證無漏，一向是無斷。治斷的情況就是這樣。 第四，說明其得果的不同。說到得果，是指得出世間的四沙門果（sramana-phala，修行者的四種果位）。如《雜心論》所說，九根（nava-indriya）可以獲得初果（srota-apanna，入流果），或者獲得二沙門果（sakrdagamin，一來果），說有十一根（ekadasa-indriya）究竟第四果（arhat，阿羅漢果）。所說的九根可以獲得初果，須陀洹果（srota-apanna，入流果）就是初果。信等五根、意根、舍根、未知知根（anajjatam-annassamitindriya，未知的當知根），用這九根，可以獲得初果。其中，信等五根，常常互相隨逐，所以有。修行必定依靠心，所以有意根。初果必定依靠未來禪（anāgāmi-jhāna，不還禪）而得，未來禪中，只有舍根，沒有其餘的感受，所以有舍根而沒有其餘的感受。未知知根是無礙的知解脫，所以有九根。實際上，同時只有八根。如果在因位中，就沒有知根（ajnatam-annassamitindriya，已知根）。如果在果位中，就沒有未知知根。因果通論，所以說九根可以獲得初果。所說的或者獲得二沙門果，斯陀那含果（sakrdagamin，一來果）就是二果。獲得二果，或者用九根，或者用八根，多少不定，所以說『或者』。為什麼不定？斯陀那含人中，有其次第超越。
【English Translation】 English version: Sukha-indriya (the root of pleasant feeling). According to the Abhidharma, it is both seen-truth-severed (destroyed by the path of seeing), practice-path-severed (destroyed by the path of practice), and non-severed (not destroyed). It is the same as manas-indriya (the root of consciousness). According to the Satyasiddhi, joy is with outflows, and is only seen-truth-severed and practice-path-severed, not belonging to the non-severed. The aspect of severance is the same as that of the eye-root, etc. The two feelings of pleasantness and equanimity (upeksa-indriya, neither-pleasant-nor-unpleasant feeling) are common to with-outflows and without-outflows. Those with outflows are both seen-truth-severed and practice-path-severed. Those without outflows are non-severed. The five roots of faith (saddha-indriya, root of faith), vigor (viriya-indriya, root of vigor), mindfulness (sati-indriya, root of mindfulness), concentration (samadhi-indriya, root of concentration), and wisdom (panna-indriya, root of wisdom), according to the Abhidharma, are practice-path-severed and non-severed. Those with outflows are said to be practice-path-severed, only severing the bonds of conditions, not severing the substance of goodness. Those without outflows are said to be non-severed. According to the Satyasiddhi, those with outflows are both seen-truth-severed and practice-path-severed. Those without outflows are said to be non-severed. The three roots without outflows (anāsrava-indriya), in the Hinayana, are always non-severed. In the Mahayana, the conditioned illumination without outflows is both seen-truth-severed and practice-path-severed. The truly realized without outflows is always non-severed. Such is the treatment of severance. Fourth, explaining the differences in attaining the fruits. Speaking of attaining the fruits, it refers to attaining the four sramana-phala (fruits of a renunciate) of transcendence. As the Samayukta-hrdaya-sastra says, nine roots (nava-indriya) can attain the first fruit (srota-apanna, stream-enterer), or attain the second sramana-phala (sakrdagamin, once-returner), and it is said that eleven roots (ekadasa-indriya) ultimately attain the fourth fruit (arhat, arhat). The nine roots that can attain the first fruit, the srota-apanna (stream-enterer) is the first fruit. The five roots of faith, etc., the mind-root, the equanimity-root, and the anajjatam-annassamitindriya (root of 'I will know what has not yet been known'), these nine roots are used to attain the first fruit. Among them, the five roots of faith, etc., always accompany each other, so they exist. Practice must rely on the mind, so there is the mind-root. The first fruit must be attained by relying on the anāgāmi-jhāna (non-returning dhyana), and in the non-returning dhyana, there is only the equanimity-root, and no other feelings, so there is equanimity and no other feelings. The anajjatam-annassamitindriya is unobstructed knowledge and liberation, so there are nine roots. In reality, there are only eight roots at the same time. If in the causal stage, there is no ajnatam-annassamitindriya (root of knowledge). If in the fruit stage, there is no anajjatam-annassamitindriya. The cause and effect are discussed together, so it is said that nine roots can attain the first fruit. The so-called 'or attain the second sramana-phala', the sakrdagamin (once-returner) is the second fruit. To attain the second fruit, either nine roots or eight roots are used, the number is uncertain, so it is said 'or'. Why is it uncertain? Among the sakrdagamin, there are those who progress gradually and those who surpass.
越之異。次第用八。超越用九。是故不定。云何次第。有人先在外凡地時。于彼欲界九品惑中。全未斷除。設有斷除。未盡六品。是人後時入見諦道。至第十六道比智時。證須陀果。須陀果上。更起修道。斷彼欲界六品惑盡。證斯陀含。名為次第。云何超越。有人先在外凡地時。依未來禪。斷除欲界九品惑中。或六或七乃至八品。后入見道。至第十六道比智時。不證初果。超證斯陀。故名超越。彼超越者。用上九根。得第二果。與初果同。彼次第者。但用八根得第二果。除未知根。此次第者。若用無漏斷結證果。所用八根。同是無漏。皆是向體。亦是果體。若用等智。斷結證果。信等五根意根舍根。此之七種。通漏無漏。現行之者。一向有漏。同治修中。所成就者。一向無漏。云何同治。彼欲界結。未來禪中。世俗凈智。亦能斷治。無漏法智。亦能斷除。以同除故。修無漏時。亦成等智。修有漏時。亦成無漏。同治如是。彼有漏者。非是向體。亦非果體。彼無漏者。是其向體。亦是果體。第八知根。一向無漏。但可成就而不現行。然此知根。以無漏故。亦是向體。亦是果體。斯陀如是。那含人中。亦有次第超越之異。次第用八。超越用九。故云或也。云何次第。次第有二。有人先在外凡地時。于欲界結全未斷除。設令
【現代漢語翻譯】 現代漢語譯本 越界和次第有所不同。次第修證使用八根，越界修證使用九根。所以說不定。什麼是次第呢？有人先前在外凡地時，對於欲界的九品煩惱，完全沒有斷除，或者即使有斷除，也沒有斷盡六品。這個人後來進入見諦道，到第十六道比智時，證得須陀洹果（Srotapanna，入流果）。在須陀洹果的基礎上，進一步修道，斷盡欲界的六品煩惱，證得斯陀含果（Sakrdagamin，一來果），這叫做次第。 什麼是越界呢？有人先前在外凡地時，依靠未來禪，斷除欲界的九品煩惱中，或者六品、或者七品，乃至八品。後來進入見道，到第十六道比智時，不證得初果，直接超越證得斯陀含果，所以叫做越界。那些越界的人，使用上品的九根，得到第二果。與初果相同。那些次第修證的人，只用八根得到第二果，除去未知根。這次第修證的人，如果用無漏智斷結證果，所用的八根，都是無漏的，既是向體，也是果體。如果用等智斷結證果，信根、精進根、念根、定根、慧根、意根、舍根，這七種根，通於有漏和無漏。現行使用的，一向是有漏的。在共同修治中，所成就的，一向是無漏的。什麼是共同修治呢？對於欲界的煩惱，未來禪中的世俗凈智，也能斷除，無漏法智，也能斷除。因為共同斷除的緣故，修無漏時，也成就等智，修有漏時，也成就無漏。共同修治就是這樣。那些有漏的根，不是向體，也不是果體。那些無漏的根，是向體，也是果體。第八知根，一向是無漏的，但可以成就而不現行。然而這個知根，因為是無漏的緣故，也是向體，也是果體。斯陀含果的修證是這樣。阿那含（Anagamin，不還果）的修證中，也有次第和越界的區別。次第修證使用八根，越界修證使用九根，所以說『或』。什麼是次第呢？次第有兩種。有人先前在外凡地時，對於欲界的煩惱完全沒有斷除，即使
【English Translation】 English version The difference between sequential and transgressive is this: sequential attainment uses eight roots, while transgressive attainment uses nine. Therefore, it is uncertain. What is sequential? Someone who, while still in the stage of an ordinary person, has not completely eradicated the nine categories of afflictions in the desire realm, or even if they have eradicated some, they have not exhausted the first six categories. This person later enters the path of seeing truth, and at the sixteenth moment of knowledge, attains the Srotapanna (stream-enterer) fruit. Upon the Srotapanna fruit, they further cultivate the path, exhausting the six categories of afflictions in the desire realm, and attain the Sakrdagamin (once-returner) fruit. This is called sequential. What is transgressive? Someone who, while still in the stage of an ordinary person, relies on future dhyana (meditative absorption) to eradicate six, seven, or even eight categories of the nine categories of afflictions in the desire realm. Later, they enter the path of seeing, and at the sixteenth moment of knowledge, they do not attain the first fruit, but directly transgress and attain the Sakrdagamin fruit. Therefore, it is called transgressive. Those who transgress use the superior nine roots to attain the second fruit, which is the same as the first fruit. Those who attain sequentially only use eight roots to attain the second fruit, excluding the root of unknown knowledge. This sequential attainment, if using non-outflow wisdom to sever bonds and attain the fruit, the eight roots used are all non-outflow, being both the path-body and the fruit-body. If using equal wisdom to sever bonds and attain the fruit, the roots of faith, vigor, mindfulness, concentration, wisdom, mind, and equanimity, these seven are common to both outflow and non-outflow. Those that are currently active are always outflow. Those that are accomplished in common cultivation are always non-outflow. What is common cultivation? The bonds of the desire realm can be severed by both the mundane pure wisdom of future dhyana and the non-outflow Dharma wisdom. Because they are severed in common, cultivating non-outflow also accomplishes equal wisdom, and cultivating outflow also accomplishes non-outflow. Common cultivation is like this. Those that are outflow are not the path-body, nor the fruit-body. Those that are non-outflow are the path-body and the fruit-body. The eighth root of knowledge is always non-outflow, but it can be accomplished without being active. However, this root of knowledge, because it is non-outflow, is also the path-body and the fruit-body. The attainment of Sakrdagamin is like this. In the attainment of Anagamin (non-returner), there is also the difference between sequential and transgressive. Sequential attainment uses eight roots, while transgressive attainment uses nine, hence the word 'or'. What is sequential? There are two types of sequential. Someone who, while still in the stage of an ordinary person, has not completely eradicated the afflictions of the desire realm, even if
斷除。未盡六品。是人後時。入見諦道。至第十六道比智時。證須陀洹。須陀果上。更起修道。斷六品盡。證斯陀含。斯陀果上。更起修道。斷後三品。證那含果。此一次第。或復有人。先在外凡。用世俗智。斷除欲界九品惑中。或六或七乃至八品。是人後時。入見諦道。至第十六道比智時。證斯陀含果。斯陀含果上。更起修道。斷後余結。證那含果。此二次第。云何超越。有人先在外凡地中。修得初禪乃至非想。后入見道。至第十六道比智時。越前二果。證阿那含。以欲界結先斷盡故。彼超越者。用上九根。證那含果。此九根中。信等五根意根未知根及與知根。一向是定。餘一不定。或喜或樂或復是舍。依初二禪入見諦道。即有喜根。若依三禪。入見諦道。即有樂根。若依四禪。未來中間。入見諦道。則有舍根。超越如是。次第之人。但有八根。信等五根意根舍根及與知根。此次第人。若用無漏而斷結者。八俱無漏。皆是向體。亦是果體。若用等智。斷結證果。前之七根。通漏無漏。彼現行者。一向有漏。同治修中。所成就者。一向無漏。故彼有漏者。非是向體。亦非果體。彼無漏者。亦是向體。亦是果體。第八知根。一向無漏。以無漏故。亦是向體。亦是果體。然此知根。亦但成就而不現行。言十一根得四果者。
【現代漢語翻譯】 現代漢語譯本： 斷除（煩惱）。如果（修行者）尚未斷盡欲界的六品煩惱，那麼此人在之後進入見諦道（Dṛṣṭimārga，佛教修行道的第一階段）時，到達第十六道比智（Dhyānakṣānti，忍位）時，證得須陀洹果（Srotaāpanna，入流果）。在須陀洹果位上，進一步修習修道（Bhāvanāmārga，佛教修行的第二階段），斷盡剩餘的六品煩惱，證得斯陀含果（Sakṛdāgāmin，一來果）。在斯陀含果位上，進一步修習修道，斷除最後的后三品煩惱，證得阿那含果（Anāgāmin，不還果）。這是第一種次第（漸次）的情況。 或者，有些人，先在外凡位（Bāhyaka-pṛthag-jana，凡夫位）時，運用世俗的智慧，斷除欲界九品煩惱中的，或者六品，或者七品，乃至八品。那麼此人在之後進入見諦道時，到達第十六道比智時，證得斯陀含果。在斯陀含果位上，進一步修習修道，斷除剩餘的煩惱，證得阿那含果。這是第二種次第的情況。 什麼是超越（修行）？有些人先在外凡地中，修得初禪（Prathama Dhyāna）乃至非想非非想處定（Naivasaṃjñānāsaṃjñāyatana），之後進入見道，到達第十六道比智時，超越前兩個果位，直接證得阿那含果，因為他們已經事先斷盡了欲界的煩惱。那些超越者，使用上九根（Navendriya），證得阿那含果。這九根中，信根（Śraddhendriya）、精進根（Vīryendriya）、念根（Smṛtīndriya）、定根（Samādhīndriya）、慧根（Prajñendriya）這五根，以及意根（Manendriya）、未知當知根（Ajñātāvīndriya）和已知根（Jñātāvīndriya），一向是定的狀態。剩餘的一根（喜根、樂根、舍根）是不定的，或者可以是喜根（Saumanasyendriya），或者可以是樂根（Sukhendriya），或者可以是舍根（Upekṣendriya）。如果依據初禪或二禪（Dvitīya Dhyāna）進入見諦道，那麼就有喜根。如果依據三禪（Tṛtīya Dhyāna）進入見諦道，那麼就有樂根。如果依據四禪（Caturtha Dhyāna）、未來禪（Agāmika Dhyāna）、中間禪（Antarābhava Dhyāna）進入見諦道，那麼就有舍根。超越的情況就是這樣。 次第修行的人，只有八根：信等五根，意根，舍根，以及已知根。這些次第修行的人，如果使用無漏智（Anāsrava-jñāna）來斷除煩惱，那麼這八根全部都是無漏的，既是向體（Mārga-vastu，趨向果位的體），也是果體（Phala-vastu，果位的體）。如果使用等智（Samatā-jñāna）斷除煩惱證得果位，那麼前面的七根，既可以是有漏的，也可以是無漏的。那些現行的根，一向是有漏的。在同治修（Sahabhū-bhāvanā）中所成就的根，一向是無漏的。所以那些有漏的根，不是向體，也不是果體。那些無漏的根，既是向體，也是果體。第八個已知根，一向是無漏的。因為是無漏的緣故，既是向體，也是果體。然而這個已知根，也只是成就而不現行。 所謂十一根（Ekādaśendriya）獲得四果（Catur-phala）的情況是：
【English Translation】 English version: Elimination (of afflictions). If (the practitioner) has not yet eliminated the six grades of afflictions in the desire realm (Kāmadhātu), then this person, later when entering the Path of Seeing (Dṛṣṭimārga, the first stage of the Buddhist path), upon reaching the sixteenth moment of forbearance-wisdom (Dhyānakṣānti), attains the fruit of Stream-enterer (Srotaāpanna). On the stage of Stream-enterer, further cultivating the Path of Cultivation (Bhāvanāmārga, the second stage of Buddhist practice), eliminating the remaining six grades of afflictions, attains the fruit of Once-returner (Sakṛdāgāmin). On the stage of Once-returner, further cultivating the Path of Cultivation, eliminating the final three grades of afflictions, attains the fruit of Non-returner (Anāgāmin). This is the first kind of sequence (gradual) situation. Or, some people, first in the state of Outer Worldling (Bāhyaka-pṛthag-jana, the state of ordinary beings), using worldly wisdom, eliminate from the nine grades of afflictions in the desire realm, either six grades, or seven grades, or even eight grades. Then this person, later when entering the Path of Seeing, upon reaching the sixteenth moment of forbearance-wisdom, attains the fruit of Once-returner. On the stage of Once-returner, further cultivating the Path of Cultivation, eliminating the remaining afflictions, attains the fruit of Non-returner. This is the second kind of sequence situation. What is transcendence (in practice)? Some people first, in the state of Outer Worldling, cultivate and attain the First Dhyāna (Prathama Dhyāna) up to the state of Neither Perception nor Non-perception (Naivasaṃjñānāsaṃjñāyatana), then enter the Path of Seeing, upon reaching the sixteenth moment of forbearance-wisdom, transcend the previous two fruits, and directly attain the fruit of Non-returner, because they have already completely eliminated the afflictions of the desire realm beforehand. Those who transcend, using the nine superior faculties (Navendriya), attain the fruit of Non-returner. Among these nine faculties, the faculty of faith (Śraddhendriya), the faculty of vigor (Vīryendriya), the faculty of mindfulness (Smṛtīndriya), the faculty of concentration (Samādhīndriya), the faculty of wisdom (Prajñendriya), as well as the faculty of mind (Manendriya), the faculty of 'I will know what is not yet known' (Ajñātāvīndriya), and the faculty of knowledge (Jñātāvīndriya), are always in a state of concentration. The remaining one faculty (faculty of joy, faculty of pleasure, faculty of equanimity) is uncertain, it can be either the faculty of joy (Saumanasyendriya), or the faculty of pleasure (Sukhendriya), or the faculty of equanimity (Upekṣendriya). If one enters the Path of Seeing based on the First Dhyāna or Second Dhyāna (Dvitīya Dhyāna), then there is the faculty of joy. If one enters the Path of Seeing based on the Third Dhyāna (Tṛtīya Dhyāna), then there is the faculty of pleasure. If one enters the Path of Seeing based on the Fourth Dhyāna (Caturtha Dhyāna), the Future Dhyāna (Agāmika Dhyāna), or the Intermediate Dhyāna (Antarābhava Dhyāna), then there is the faculty of equanimity. Such is the situation of transcendence. Those who practice in sequence have only eight faculties: the five faculties of faith, etc., the faculty of mind, the faculty of equanimity, and the faculty of knowledge. If these sequential practitioners use non-outflow wisdom (Anāsrava-jñāna) to eliminate afflictions, then all eight faculties are non-outflow, and are both the substance of the path (Mārga-vastu, the substance that leads to the fruit) and the substance of the fruit (Phala-vastu, the substance of the fruit). If one uses equanimity-wisdom (Samatā-jñāna) to eliminate afflictions and attain the fruit, then the preceding seven faculties can be either outflow or non-outflow. Those faculties that are currently active are always outflow. Those faculties that are accomplished in co-arising cultivation (Sahabhū-bhāvanā) are always non-outflow. Therefore, those outflow faculties are neither the substance of the path nor the substance of the fruit. Those non-outflow faculties are both the substance of the path and the substance of the fruit. The eighth faculty, the faculty of knowledge, is always non-outflow. Because it is non-outflow, it is both the substance of the path and the substance of the fruit. However, this faculty of knowledge is only accomplished and not currently active. The so-called situation of eleven faculties (Ekādaśendriya) attaining the four fruits (Catur-phala) is:
羅漢之果。十一根得。信等五根。喜樂舍意知根無知根。此十一根。能得究竟羅漢果也。于中知根。是無礙道。無知根者是解脫道。問曰。諸受不得並起。云何得具喜樂舍根。釋言。一往得羅漢者。不具三受。如是之人。但用九根。得第四果。喜樂舍中。隨何現起。餘二則無。若逕一退後重得者。具其十根。八根如上。喜樂舍中。有二無一。若逕二退後重得者。得具十一。於三受中。前後具之。謂先依于未來中間及第四禪舍根得果。后還退失。復依三禪樂根得果。后還退失。復依初禪二禪喜根。得羅漢果故有三受。問曰。羅漢曾逕二退。得具十一。彼那含果。何故不然。釋言。不類那含。人中有次第者。有超越者。彼次第者。一向用於未來禪定。斷結得果。未來禪中。唯有舍根。更無餘受。何故如是。欲界煩惱。唯未來禪所斷除故。如是之人。設令退起欲界煩惱。失那含果。後重得時。必還依于未來禪中舍根而得故。無餘受。彼超越者。或依初禪二禪喜根。入見諦道。證那含果。或有依於三禪樂根入見諦道證那含果。或復依於四禪舍根。入見諦道證那含果。隨所用者。終無退理。以見諦道唯是無漏。不可退故。以無退故。不得退已重用余根。是故那含極多九根。不類羅漢。良在於此。毗曇如是。若依成實。三無漏根體
【現代漢語翻譯】 現代漢語譯本 關於阿羅漢的果位。有十一根可以獲得阿羅漢果：信根等五根，喜根、樂根、舍根、意根、知根、無知根。這十一根能夠獲得究竟的阿羅漢果。其中，知根是無礙道，無知根是解脫道。 問：各種感受不能同時生起，如何能同時具備喜根、樂根、舍根？ 答：一般來說，一次性證得阿羅漢果的人，不具備三種感受。這樣的人，只用九根就能獲得第四果。喜、樂、舍三種感受中，無論哪一種現起，其餘兩種就不會同時存在。如果經歷一次退轉後重新證得阿羅漢果的人，具備十根。八根如上所述，喜、樂、舍三種感受中，有二種，不會只有一種。如果經歷兩次退轉後重新證得阿羅漢果的人，就具備全部十一根。在三種感受中，前後都具備。這是因為他先依靠未來禪、中間禪以及第四禪的舍根證得果位，後來退失；又依靠三禪的樂根證得果位，後來又退失；最後依靠初禪、二禪的喜根，證得阿羅漢果，所以有三種感受。 問：阿羅漢曾經經歷兩次退轉，才能具備全部十一根，為什麼阿那含果位不是這樣？ 答：阿那含果位的情況與阿羅漢不同。人有次第證得的，也有超越證得的。次第證得的人，一向使用未來禪定斷除煩惱而證得果位。未來禪中，只有舍根，沒有其他感受。為什麼會這樣呢？因為欲界的煩惱，只有未來禪才能斷除。這樣的人，即使退轉而生起欲界煩惱，失去阿那含果位，之後重新證得時，必定還是依靠未來禪中的舍根而證得，所以沒有其他感受。超越證得的人，或者依靠初禪、二禪的喜根，進入見諦道，證得阿那含果；或者依靠三禪的樂根，進入見諦道，證得阿那含果；或者依靠四禪的舍根，進入見諦道，證得阿那含果。無論依靠哪一種，最終都不會退轉。因為見諦道是無漏的，不可退轉。因為不會退轉，所以不會在退轉後重新使用其他根。因此，阿那含最多隻有九根，與阿羅漢不同，原因就在這裡。《毗曇》是這樣說的。如果依據《成實論》，三種無漏根的體性...
【English Translation】 English version The fruit of an Arhat. Eleven roots are obtained. The five roots of faith, etc. The roots of joy, pleasure, equanimity, mind, knowledge, and non-knowledge. These eleven roots can attain the ultimate fruit of Arhatship. Among them, the root of knowledge is the path of unobstructedness (無礙道, anantarya-marga), and the root of non-knowledge is the path of liberation (解脫道, vimukti-marga). Question: The various feelings cannot arise simultaneously, how can one possess the roots of joy, pleasure, and equanimity at the same time? Answer: Generally speaking, one who attains Arhatship in one go does not possess the three feelings. Such a person only uses nine roots to attain the fourth fruit. Among the three feelings of joy, pleasure, and equanimity, whichever arises, the other two will not exist simultaneously. If one experiences a regression and then re-attains Arhatship, they possess ten roots. The eight roots are as mentioned above, and among the three feelings of joy, pleasure, and equanimity, there are two, not just one. If one experiences two regressions and then re-attains Arhatship, they possess all eleven roots. Among the three feelings, they possess all of them at different times. This is because they first relied on the root of equanimity in the future dhyana (未來禪, anagami-dhyana), intermediate dhyana (中間禪, antarabhava-dhyana), and the fourth dhyana (第四禪, caturtha-dhyana) to attain the fruit, and later regressed; then they relied on the root of pleasure in the third dhyana (三禪, trtiya-dhyana) to attain the fruit, and later regressed again; finally, they relied on the root of joy in the first dhyana (初禪, prathama-dhyana) and second dhyana (二禪, dvitiya-dhyana) to attain Arhatship, so they have three feelings. Question: An Arhat has experienced two regressions to possess all eleven roots, why is it not the same for the Anagami (那含, Anagami) fruit? Answer: The situation of the Anagami fruit is different from that of the Arhat. People attain it in stages, and some attain it by transcending stages. Those who attain it in stages always use future dhyana to cut off afflictions and attain the fruit. In future dhyana, there is only the root of equanimity, and no other feelings. Why is this so? Because the afflictions of the desire realm (欲界, kama-dhatu) can only be cut off by future dhyana. Such a person, even if they regress and generate afflictions of the desire realm, losing the Anagami fruit, when they re-attain it, they will definitely rely on the root of equanimity in future dhyana to attain it, so there are no other feelings. Those who attain it by transcending stages may enter the path of seeing (見諦道, darshana-marga) relying on the root of joy in the first dhyana and second dhyana, and attain the Anagami fruit; or they may enter the path of seeing relying on the root of pleasure in the third dhyana, and attain the Anagami fruit; or they may enter the path of seeing relying on the root of equanimity in the fourth dhyana, and attain the Anagami fruit. Whichever they rely on, they will never regress. Because the path of seeing is unconditioned (無漏, anasrava), it cannot be regressed. Because it cannot be regressed, they will not re-use other roots after regressing. Therefore, the Anagami has at most nine roots, which is different from the Arhat, and the reason lies here. The Abhidharma (毗曇, Abhidharma) says so. If according to the Tattvasiddhi Shastra (成實論, Tattvasiddhi Shastra), the nature of the three unconditioned roots...
唯是慧。若據斯義。是則初果三根所得。所謂慧根未知根知根。未知無礙。知根解脫。其次二果。三根所得。所謂慧根及以知根。第四果者。三根所得。所謂慧根知根知已根。知根無礙。知已解脫。若復隨義。具以論之。得說十根。得於初果。信等五根意樂舍根未知知根。其次二果九根所得。除未知根。余皆如上。第四果者。十根所得。謂信等五根意樂舍根知及知已。于中知根是無礙道。知已解脫。問曰。何故義說樂舍不說喜乎。此如前釋。無漏之法已在身中。義說為樂。調停名舍。喜取假生。著我故起。是故無之。
第五門中。就人分別。外凡人中。極少之者。成就八根。謂無色界所有凡夫。具有命根意根舍根信等五根。又闡提人生阿鼻者。亦具八根。謂身意命及五受根。極多之者。具十九根。除三無漏。內凡夫人。具十八根。除三無漏。男女根中。有一無一。以二形者不能修起七方便故。見諦道中。具十九根。除去知根及無知根。男女根中。有一無一。以二形人無得聖故。須陀斯陀。此二果人。具十九根。除未知根及無知根。男女根中。有一無一。那含之人。具十八根。除未知根及無知根。男女根中。有一無一。併除憂根。以彼憂根唯局欲界不善地故。羅漢之人。亦具十八。除未知根及與知根。男女根中。
【現代漢語翻譯】 現代漢語譯本 唯有智慧。如果根據這個意義，那麼初果（Sotapanna，須陀洹）由三種根所得，即所謂的慧根、未知根、知根。未知根是無礙道，知根是解脫道。其次，二果（Sakadagami，斯陀含）由三種根所得，即所謂的慧根和知根。第四果（Arhat，阿羅漢）由三種根所得，即所謂的慧根、知根、知已根。知根是無礙道，知已根是解脫道。如果進一步詳細地討論，可以述說十根。初果可以獲得信等五根、意樂根、舍根、未知知根。其次，二果可以獲得九根，除了未知根，其餘都和上面一樣。第四果可以獲得十根，即信等五根、意樂根、舍根、知根和知已根。其中，知根是無礙道，知已根是解脫道。有人問：為什麼義理上說樂根和舍根，而不說喜根呢？這和前面的解釋一樣。無漏的法已經在身中，義理上說為樂根，調停的狀態名為舍根。喜根是虛假的產生，因為執著於我而生起，所以沒有喜根。
第五門中，就人來分別。外凡人中，極少的人成就八根，指的是無所有處的凡夫，具有命根、意根、舍根、信等五根。另外，闡提（Icchantika，斷善根者）生於阿鼻地獄者，也具有八根，即身根、意根、命根以及五受根。極多的人具有十九根，除了三種無漏根。內凡夫人具有十八根，除了三種無漏根。男女根中，可能有一根，也可能沒有，因為二形人（ उभयव्यञ्जन， उभतोव्यञ्जन，既有男根也有女根的人）不能修起七方便。見諦道中，具有十九根，除去知根和無知根。男女根中，可能有一根，也可能沒有，因為二形人無法證得聖果。須陀洹和斯陀含這兩種果位的人，具有十九根，除去未知根和無知根。男女根中，可能有一根，也可能沒有。阿那含（Anagami，不還）之人，具有十八根，除去未知根和無知根。男女根中，可能有一根，也可能沒有，並且除去憂根，因為憂根只侷限於欲界的不善之地。阿羅漢之人，也具有十八根，除去未知根和知根。男女根中，可能有一根，也可能沒有。
【English Translation】 English version Only wisdom exists. According to this meaning, the first fruit (Sotapanna) is attained by three roots, namely the wisdom root, the unknown root, and the known root. The unknown root is the path of non-obstruction, and the known root is the path of liberation. Secondly, the second fruit (Sakadagami) is attained by three roots, namely the wisdom root and the known root. The fourth fruit (Arhat) is attained by three roots, namely the wisdom root, the known root, and the known-already root. The known root is the path of non-obstruction, and the known-already root is the path of liberation. If we discuss it further in detail, we can speak of ten roots. The first fruit can attain the five roots of faith, etc., the root of intention, the root of equanimity, and the unknown-known root. Secondly, the second fruit can attain nine roots, except for the unknown root, the rest are the same as above. The fourth fruit can attain ten roots, namely the five roots of faith, etc., the root of intention, the root of equanimity, the known root, and the known-already root. Among them, the known root is the path of non-obstruction, and the known-already root is the path of liberation. Someone asks: Why does the meaning speak of the root of pleasure and the root of equanimity, but not the root of joy? This is the same as the previous explanation. The unconditioned dharma is already in the body, and in meaning it is called the root of pleasure, and the state of adjustment is called the root of equanimity. The root of joy is falsely produced, because it arises from attachment to self, so there is no root of joy.
In the fifth section, we differentiate based on people. Among ordinary people, the fewest attain eight roots, referring to ordinary people in the realm of nothingness, who have the root of life, the root of mind, the root of equanimity, and the five roots of faith, etc. In addition, those Icchantikas born in Avici hell also have eight roots, namely the root of body, the root of mind, the root of life, and the five roots of feeling. The most have nineteen roots, except for the three unconditioned roots. Inner ordinary people have eighteen roots, except for the three unconditioned roots. Among the male and female roots, there may be one root, or there may be none, because those with two forms cannot cultivate the seven expedients. In the path of seeing the truth, there are nineteen roots, removing the known root and the unknown root. Among the male and female roots, there may be one root, or there may be none, because those with two forms cannot attain the holy fruit. Sotapannas and Sakadagamis, these two fruits, have nineteen roots, removing the unknown root and the unknowable root. Among the male and female roots, there may be one root, or there may be none. Anagamis have eighteen roots, removing the unknown root and the unknowable root. Among the male and female roots, there may be one root, or there may be none, and removing the root of sorrow, because the root of sorrow is only limited to the unwholesome ground of the desire realm. Arhats also have eighteen roots, removing the unknown root and the known root. Among the male and female roots, there may be one root, or there may be none.
有一無一。併除憂根。人別如是。
第六明其得舍成就。先明其得。次明其舍。后明成就。所言得者。先無今有。名之為得。于中且就報根以說。報通三界。欲界地中。有四種生。一胎二卵三濕四化。是四生中。胎卵濕生。生必以漸。以其諸根漸次成就故。化生必頓。以其諸根頓成就故。漸生之者。最初一念頓得二根。所謂身根及與命根。爾時亦得意根舍根。一切受生。皆依染心。染心非報。所以不說。舍根亦爾。非報法故。所以不論。縱使非報。說得何傷。釋言。有以。染污之法。先來常有非今始得。是故不說。若使今染與先染同非新得者。今所得報與昔報同。何故說得。釋言。不類。報法世斷剎那斷故。今所得者。即是新得。染污不爾。對治方斷。未有未斷。隨所起者。皆是本法。不名新得。問曰。何故受生之時。唯用染舍不用余受。論自釋言。受生命終唯依舍故。頓生之者。最初一念。或得六根。或七或八。若無形者。頓得六根。謂眼等五根及與命根。以化生者眼等五根必具足故。若一形者。頓得七根。六根如前。男女根中有一無一。若二形者。頓得八根。六種如上。加男女根。欲界如是。色界生者。最初一念。最頓得六根。眼等五根及與命根。彼處無其男女形故。無色生者。最初一念。唯得命根。余非
【現代漢語翻譯】 現代漢語譯本 有一無一，並消除憂愁的根源，人與人之間的差別就是這樣。
第六部分闡明獲得、捨棄和成就。首先闡明獲得，其次闡明捨棄，最後闡明成就。所謂獲得，是指原本沒有現在有了，稱之為獲得。這裡僅就果報之根來說明。果報通於三界。欲界之中，有四種出生方式：胎生、卵生、濕生、化生。這四種出生方式中，胎生、卵生、濕生，其出生必定是漸進的，因為它們的諸根是逐漸成就的。而化生必定是頓時的，因為它們的諸根是頓然成就的。漸次出生的眾生，最初一念頓然獲得兩種根，即身根和命根。此時也獲得意根和舍根。一切眾生的受生，都依賴於染污之心。染污之心並非果報，所以不談論。舍根也是如此，因為它不是果報之法，所以不談論。縱然它不是果報，談論獲得又有什麼妨礙呢？解釋說：有妨礙。染污之法，向來常有，並非現在才開始獲得，所以不談論。如果現在染污和先前染污相同，並非新獲得，那麼現在所得的果報和過去的果報相同，為何要說獲得呢？解釋說：不能類比。果報之法是世間斷滅、剎那斷滅的，所以現在所得的，就是新獲得的。染污則不然，要通過對治才能斷滅。未有未斷，隨所生起的，都是原本就有的法，不能稱為新獲得。問：為何受生之時，只用舍受和染污之心，不用其餘的感受？論中自己解釋說：受（Vedana）和生命終結都依賴於舍受的緣故。 頓然出生的眾生，最初一念，或者獲得六根，或者七根，或者八根。如果沒有性別的眾生，頓然獲得六根，即眼等五根和命根。因為化生的眾生，眼等五根必定具足。如果有一種性別的眾生，頓然獲得七根，六根如前，男女根中只有一種。如果有兩種性別的眾生，頓然獲得八根，六種如上，加上男女根。欲界的情況是這樣。色界出生的眾生，最初一念，最快地獲得六根，眼等五根和命根。因為彼處沒有男女形體。無色界出生的眾生，最初一念，只獲得命根，其餘的沒有。
【English Translation】 English version There is having and not having. And eliminate the root of sorrow. The differences between people are like this.
The sixth section elucidates obtaining, relinquishing, and accomplishment. First, it elucidates obtaining; second, relinquishing; and third, accomplishment. What is meant by 'obtaining' is that which was not present before but is now present, and is called 'obtaining.' Here, we will discuss it only in terms of the resultant roots. Result extends to the three realms. Within the desire realm, there are four types of birth: viviparous, oviparous, moisture-born, and metamorphic. Among these four types of birth, viviparous, oviparous, and moisture-born births are necessarily gradual, because their faculties gradually develop. Metamorphic birth is necessarily sudden, because their faculties develop suddenly. Those born gradually initially obtain two roots in a single thought: the body root (kaya-indriya) and the life root (jīvitendriya). At that time, they also obtain the mind root (mano-indriya) and the neutral feeling root (upekṣā-indriya). All beings' rebirth depends on defiled mind. Defiled mind is not result, so it is not discussed. The neutral feeling root is also like this, because it is not a resultant dharma, so it is not discussed. Even if it is not result, what harm is there in discussing obtaining? The explanation is: there is harm. Defiled dharmas have always been present and are not newly obtained, so they are not discussed. If present defilement is the same as past defilement and is not newly obtained, then the present result is the same as the past result. Why then speak of obtaining? The explanation is: they are not analogous. Resultant dharmas are worldly and momentary, so what is obtained now is newly obtained. Defilement is not like this; it is severed through antidotes. What is not present and not severed is all original dharma and is not called newly obtained. Question: Why is only neutral feeling and defiled mind used at the time of rebirth, and not other feelings? The treatise itself explains: Feeling (Vedana) and the end of life both rely on neutral feeling. Those born suddenly initially obtain six roots, seven roots, or eight roots in a single thought. Those without gender suddenly obtain six roots: the five sense roots (eye, ear, nose, tongue, body) and the life root. Because metamorphic beings necessarily have all five sense roots. Those with one gender suddenly obtain seven roots: the six roots as before, and one of the male or female roots. Those with two genders suddenly obtain eight roots: the six roots as above, plus the male and female roots. This is the situation in the desire realm. Beings born in the form realm initially obtain six roots most quickly: the five sense roots and the life root. Because there are no male or female forms there. Beings born in the formless realm initially obtain only the life root; there are no others.
新得。彼無色故(此一門竟)。
次辨其舍。先有今失。名之為舍。于中具以五門分別。一就時分別。舍時雖眾。今此且就命終以說。二就處分別。處謂三界。三就性分別。善惡無記三性。心中皆得命終舍彼諸根。不同受生唯在不善穢污無記。四漸頓分別。一切化生。皆頓命終。其猶燈滅。胎卵濕生。有漸有頓。任報自死。漸而不頓。橫緣而死。容有頓者。如斬首等。五明所舍多少不同。于中先就欲界以論。欲界地中。若無記心漸命終者。或舍四根或五或六。無形之人。頓舍四根。所謂身根意根命根舍根。問曰。何故五根之中。唯捨身根。不捨余根。以其身根最後壞故。一形之人。頓舍五根。四根如上。男女根中。隨舍一根。二形之人。頓舍六根。四根如上。加男女根。若欲界死。生上界者。必舍五根。所謂身根意命舍根男女根中。隨舍何根。二形之人。不上生故。下余門中。類此應知。頓命終者。所舍不定。或舍四五六七八九。乃至舍十。相狀如何。或有眾生。於色根中。但有二根。所謂身根。余色根中。有一無餘。如是眾生。頓舍五根。謂身意命根。余色根中。有者舍之。或有眾生。於色根中。但有四根。所謂身根。余色根中。有三無餘。如是眾生。頓舍七根。謂身意命舍。余色根中。有者舍之。或有眾生
【現代漢語翻譯】 現代漢語譯本：新獲得的（根）。因為它們沒有顏色（這一門就結束了）。
接下來辨析捨棄（諸根）。先前擁有現在失去，稱之為捨棄。其中詳細地用五門來分別。第一，就時間來分別。捨棄的時間雖然眾多，現在這裡僅就命終時來說。第二，就處所來分別。處所指三界。第三，就性質來分別。善、惡、無記三種性質的心中，都能在命終時捨棄那些諸根。不同於受生時只在不善和污穢的無記心中。第四，漸舍和頓舍來分別。一切化生（Opapāduka，四生之一，指無所依託，借業力而忽然而生的眾生），都是頓然命終，就像燈熄滅一樣。胎生（Gabbhaseyyaka，四生之一，指從母胎而生的眾生）、卵生（Aṇḍaja，四生之一，指從卵殼中出生的眾生）、濕生（Saṃsedaja，四生之一，指從濕氣中出生的眾生），有漸舍也有頓舍。聽任業報自然死亡，是漸舍而不是頓舍。因為橫禍而死，可能出現頓舍，如被斬首等。第五，說明所捨棄的多少不同。其中先就欲界（Kāmadhātu，佛教宇宙觀中，眾生因有情慾而住的世界，包括地獄、餓鬼、畜生、人、阿修羅、六慾天）來討論。欲界地中，如果以無記心漸次命終的人，或者捨棄四根，或者五根，或者六根。沒有性器官的人，頓然捨棄四根，即身根（Kāyendriya，感覺身體觸覺的器官）、意根（Manendriya，精神官能，作為意識的基礎）、命根（Jīvitendriya，維持生命活動的根源）、舍根（Upekkhā-indriya，不苦不樂的感受）。問：為什麼五根之中，只捨棄身根，不捨棄其餘的根？因為身根最後壞滅。只有一種性器官的人，頓然捨棄五根，四根如上，男女根（Purisindriya/Itthindriya，男性/女性的性器官）中，隨捨棄一種。有兩種性器官的人，頓然捨棄六根，四根如上，加上男女根。如果欲界眾生死亡，轉生到上界（higher realms），必定捨棄五根，即身根、意根、命根、舍根、男女根中隨捨棄哪一種。因為有兩種性器官的人，不能轉生到上界。下面的其餘各門中，依此類推，應當知道。頓然命終的人，所捨棄的根不確定，或者捨棄四五六七八九，乃至捨棄十根。相狀如何？或者有眾生，在色根（Rūpendriya，眼、耳、鼻、舌、身五種感覺器官）中，只有兩種根，即身根，其餘色根中，有一種而沒有其餘的。這樣的眾生，頓然捨棄五根，即身根、意根、命根，其餘色根中，有的就捨棄。或者有眾生，在色根中，只有四種根，即身根，其餘色根中，有三種而沒有其餘的。這樣的眾生，頓然捨棄七根，即身根、意根、命根、舍根，其餘色根中，有的就捨棄。或者有眾生……
【English Translation】 English version: Newly obtained. Because they are without color (this section is concluded).
Next, to discern the relinquishing (of the faculties). Previously possessed, now lost, is called relinquishing. Within this, thoroughly distinguish using five categories. First, distinguish based on time. Although the times of relinquishing are many, here we will speak only of the time of death. Second, distinguish based on location. Location refers to the three realms (Tridhātu, the three realms of existence in Buddhist cosmology: the Desire Realm, the Form Realm, and the Formless Realm). Third, distinguish based on nature. In minds of good, evil, and neutral nature, one can relinquish those faculties at the time of death. This is different from rebirth, which only occurs in unwholesome and defiled neutral minds. Fourth, distinguish between gradual and sudden relinquishing. All beings born by transformation (Opapāduka, one of the four types of birth, referring to beings that appear spontaneously without relying on anything, due to the force of karma) die suddenly, like a lamp extinguishing. Womb-born (Gabbhaseyyaka, one of the four types of birth, referring to beings born from a womb), egg-born (Aṇḍaja, one of the four types of birth, referring to beings born from an egg), and moisture-born (Saṃsedaja, one of the four types of birth, referring to beings born from moisture) beings can die gradually or suddenly. Dying naturally according to karmic retribution is gradual and not sudden. Dying due to accidental causes may involve sudden death, such as being beheaded. Fifth, explain the different amounts relinquished. Among these, first discuss the Desire Realm (Kāmadhātu, the realm of desire in Buddhist cosmology, where beings are driven by sensual desires, including hells, hungry ghosts, animals, humans, asuras, and the six heavens of desire). In the Desire Realm, if someone gradually dies with a neutral mind, they may relinquish four, five, or six faculties. Those without sexual organs suddenly relinquish four faculties, namely the body faculty (Kāyendriya, the organ that senses bodily touch), the mind faculty (Manendriya, the mental faculty that serves as the basis for consciousness), the life faculty (Jīvitindriya, the faculty that sustains life), and the indifference faculty (Upekkhā-indriya, the feeling of neither pleasure nor pain). Question: Why, among the five faculties, is only the body faculty relinquished, and not the others? Because the body faculty is the last to decay. Those with only one sexual organ suddenly relinquish five faculties, the four faculties as above, and one of the male or female faculties (Purisindriya/Itthindriya, the male/female sexual organ). Those with two sexual organs suddenly relinquish six faculties, the four faculties as above, plus the male and female faculties. If a being in the Desire Realm dies and is reborn in a higher realm, they must relinquish five faculties, namely the body faculty, the mind faculty, the life faculty, the indifference faculty, and whichever of the male or female faculties they possess. This is because those with two sexual organs cannot be reborn in higher realms. In the remaining categories below, similar reasoning should be applied. Those who die suddenly relinquish an uncertain number of faculties, perhaps four, five, six, seven, eight, nine, or even ten. What are the characteristics? Some beings may have only two faculties among the sense faculties (Rūpendriya, the five sense organs: eye, ear, nose, tongue, and body), namely the body faculty, and one of the other sense faculties, with none of the others. Such beings suddenly relinquish five faculties, namely the body faculty, the mind faculty, the life faculty, and whichever of the other sense faculties they possess. Some beings may have only four faculties among the sense faculties, namely the body faculty, and three of the other sense faculties, with none of the others. Such beings suddenly relinquish seven faculties, namely the body faculty, the mind faculty, the life faculty, the indifference faculty, and whichever of the other sense faculties they possess. Some beings...
。於色根中。具足五根。所謂眼耳鼻舌及身。無男女形。如是眾生。頓舍八根。謂眼等五根意命舍根。一形之人。頓舍九根。八根如上。男女根中。隨舍何根。二形之人。頓舍十根。八根如上。加男女根。無記如是。若不善心而命終者。舍根多少。與前相似。若善心中而命終者。如上無記。一一門中。皆悉加於信等五根。問曰。舍惡與舍無記有何差別。釋言。有異。無記力劣。為尚有其世斷及剎那斷。言世斷者。隔世則滅。不得成就。剎那斷者。唸唸盡滅。不得成就。以其世斷剎那斷故。命終之時。即是斷舍。不善力強。對治方斷。非是世斷剎那斷故。命終之時。不現行故。名之為舍。非斷滅舍。問曰。舍善與舍不善無記何別。善望前二互有同異。若欲界死。生上二界。與無記同。即是斷舍。若欲界死。還生欲界。與不善同。但不行故。名之為舍。非令盡滅。欲界如是。色界之中。若無記心而命終者。頓舍八根。眼等五根意命舍根。若善心中而命終者。頓舍十三。八根如上。加信等根。色界如是。無色界中。若無記心而命終者。頓舍三根。謂意命舍。若善心中而命終者。頓舍八根。三根如上。加信等根(此二門竟)。
次辨成就。于諸根中。決定有者。說其成就。若不定者。則不說之。二十二中。意命舍根。此
【現代漢語翻譯】 現代漢語譯本：關於色根（色所依的五種感覺器官）中，具足五根，即眼、耳、鼻、舌和身。沒有男女的形體。這樣的眾生，一下子捨棄八根，即眼等五根、意根（manas）和命根（jīvitindriya）、舍根（upekṣendriya）。單性人，一下子捨棄九根，八根如上，加上男女根中捨棄的任何一根。雙性人，一下子捨棄十根，八根如上，加上男女根。無記心（中性的心理狀態）就是這樣。 如果以不善心而命終，捨棄的根的數量與前面相似。如果以善心而命終，如上面的無記心一樣，在每一個門中，都加上信等五根（信、精進、念、定、慧）。 問：捨棄惡和捨棄無記有什麼差別？ 答：有差別。無記的力量弱，尚且有世斷（隔世斷）和剎那斷（瞬間斷）。世斷是指隔世就滅，不能成就。剎那斷是指唸唸盡滅，不能成就。因為是世斷和剎那斷的緣故，命終的時候，就是斷舍。不善的力量強，需要對治才能斷。不是世斷和剎那斷的緣故，命終的時候，不現行，所以名為舍，不是斷滅舍。 問：捨棄善和捨棄不善、無記有什麼區別？ 答：善相對於前兩者，互有同異。如果欲界（kāmadhātu）死，生到上二界（色界rūpadhātu和無色界arūpadhātu），與無記相同，就是斷舍。如果欲界死，還生欲界，與不善相同，只是不行，所以名為舍，不是令其盡滅。欲界是這樣。 之中，如果以無記心而命終，一下子捨棄八根，眼等五根、意根、命根、舍根。如果以善心而命終，一下子捨棄十三根，八根如上，加上信等根。是這樣。 無**中，如果以無記心而命終，一下子捨棄三根，即意根、命根、舍根。如果以善心而命終，一下子捨棄八根，三根如上，加上信等根。（這兩個門結束） 接下來辨別成就。在諸根中，決定有的，就說其成就。如果不確定的，就不說。
【English Translation】 English version: Regarding the sense faculties (the five sense organs that are the basis of perception), fully possessing the five faculties, namely eye, ear, nose, tongue, and body. Without male or female form. Such beings, instantly abandon eight faculties, namely the five faculties of eye, etc., the faculty of mind (manas), the faculty of life (jīvitindriya), and the faculty of equanimity (upekṣendriya). A person of one gender, instantly abandons nine faculties, the eight faculties as above, plus whichever of the male or female faculties is abandoned. A person of two genders, instantly abandons ten faculties, the eight faculties as above, plus the male and female faculties. Such is the case with neutral (indeterminate) mind. If one dies with an unwholesome mind, the number of faculties abandoned is similar to the previous case. If one dies with a wholesome mind, like the above case of neutral mind, in each category, all are added to the five faculties of faith, etc. (faith, vigor, mindfulness, concentration, wisdom). Question: What is the difference between abandoning evil and abandoning neutral? Answer: There is a difference. The power of neutral is weak, and there is still abandonment by severance of lifetime (world-severance) and abandonment by severance of moment (instantaneous-severance). Abandonment by severance of lifetime means that it perishes after a lifetime and cannot be accomplished. Abandonment by severance of moment means that it perishes in every moment and cannot be accomplished. Because it is abandonment by severance of lifetime and abandonment by severance of moment, at the time of death, it is abandonment by severance. The power of unwholesome is strong, and it can only be severed by counteracting it. Because it is not abandonment by severance of lifetime or abandonment by severance of moment, at the time of death, it does not manifest, so it is called abandonment, not abandonment by annihilation. Question: What is the difference between abandoning wholesome and abandoning unwholesome and neutral? Answer: Wholesome, in relation to the previous two, has both similarities and differences. If one dies in the desire realm (kāmadhātu) and is born in the upper two realms (form realm rūpadhātu and formless realm arūpadhātu), it is the same as neutral, which is abandonment by severance. If one dies in the desire realm and is reborn in the desire realm, it is the same as unwholesome, but it is not practiced, so it is called abandonment, not causing it to be completely annihilated. Such is the case with the desire realm. In the , if one dies with a neutral mind, one instantly abandons eight faculties: the five faculties of eye, etc., the faculty of mind, the faculty of life, and the faculty of equanimity. If one dies with a wholesome mind, one instantly abandons thirteen faculties: the eight faculties as above, plus the faculties of faith, etc. Such is the case with the . In the non-**, if one dies with a neutral mind, one instantly abandons three faculties: namely the faculty of mind, the faculty of life, and the faculty of equanimity. If one dies with a wholesome mind, one instantly abandons eight faculties: the three faculties as above, plus the faculties of faith, etc. (This concludes these two categories). Next, we distinguish accomplishment. Among the faculties, those that are definitely present, we speak of their accomplishment. If they are uncertain, we do not speak of them.
三遍通。趣有一種。必成餘二。余則不定。云何不定。若在無色。無眼等根。在四禪上。則無樂根。在三禪上。便無喜根。初禪已上。無男女根憂根苦根。斷善根者。即無信進念定慧根。凡夫則無三無漏根。若有身根。必成四根。所謂身根意命舍根。余皆不定。若根缺者。則無眼耳鼻舌等根。若在色界及無形者。無男女根。在四禪上。則無苦樂憂喜四受。無信等根及三無漏。義如前解。若有眼根。必成五根。所謂眼身意命舍根。眼必依身。故成身根。餘三遍通。所以具有。余皆不定。準前可知。耳鼻舌根。趣有一種。皆成五根。類眼可知。若有樂根。必成四根。所謂樂根意命舍根。余皆不定。云何不定。聖人生在無色界中。得成下地無漏樂根。於此樂邊。無眼等根。凡在三禪則無喜根。生初禪上。無男女根憂根苦根。斷善根人。無信等根。凡夫則無三無漏根。若有喜根。必成五根。所謂喜樂意命舍根。有喜之處。必定有樂。故有樂根。餘三通故。所以有之。余皆不定。聖人生在無色界中。得成下地無漏喜根。於此喜邊。無眼等根。生初禪上。無男女根憂根苦根。若在欲界。斷善根者。無信等根。一切凡夫。無三無漏。是故不定。若有苦根。必成七根。所謂苦根喜樂舍根身意命根。余皆不定。根缺之者。則無眼耳鼻舌等
【現代漢語翻譯】 現代漢語譯本 三遍通。有一種情況是確定的。必定成就其餘兩種根。其餘的則不確定。為什麼不確定呢？如果在無色界（Arūpadhātu，沒有物質的界），就沒有眼等根。在四禪（Dhyāna，禪定）之上，就沒有樂根。在三禪之上，就沒有喜根。初禪以上，就沒有男女根、憂根、苦根。斷了善根的人，就沒有信、進、念、定、慧根。凡夫就沒有三種無漏根（Anāsrava-indriya，無煩惱的根）。 如果存在身根，必定成就四種根。即身根、意根、命根、舍根。其餘的都不確定。如果根有缺失，就沒有眼、耳、鼻、舌等根。如果在（此處原文缺失，無法翻譯）及無形者，就沒有男女根。在四禪之上，就沒有苦、樂、憂、喜四種感受。沒有信等根以及三種無漏根。道理如前面的解釋。 如果存在眼根，必定成就五種根。即眼根、身根、意根、命根、舍根。眼根必定依附於身體，所以成就身根。其餘三種是普遍存在的，所以具有。其餘的都不確定。參照前面的解釋可以知道。耳、鼻、舌根，有一種情況是確定的，都成就五種根。類似於眼根可以知道。 如果存在樂根，必定成就四種根。即樂根、意根、命根、舍根。其餘的都不確定。為什麼不確定呢？聖人生在無（此處原文缺失，無法翻譯）中，能夠成就下地的無漏樂根。在這種樂的方面，沒有眼等根。凡夫在三禪中就沒有喜根。生在初禪以上，就沒有男女根、憂根、苦根。斷了善根的人，沒有信等根。凡夫就沒有三種無漏根。 如果存在喜根，必定成就五種根。即喜根、樂根、意根、命根、舍根。有喜的地方，必定有樂，所以有樂根。其餘三種是普遍存在的，所以具有。其餘的都不確定。聖人生在無**（此處原文缺失，無法翻譯）中，能夠成就下地的無漏喜根。在這種喜的方面，沒有眼等根。生在初禪以上，就沒有男女根、憂根、苦根。如果在欲界（Kāmadhātu，有慾望的界），斷了善根的人，就沒有信等根。一切凡夫，沒有三種無漏根。所以是不確定的。 如果存在苦根，必定成就七種根。即苦根、喜根、樂根、舍根、身根、意根、命根。其餘的都不確定。根有缺失的人，就沒有眼、耳、鼻、舌等根。
【English Translation】 English version The three all-pervading. There is one kind that is certain. It will definitely accomplish the remaining two. The rest are uncertain. Why are they uncertain? If in the Arūpadhātu (formless realm, the realm without matter), there are no eye and other roots. Above the fourth Dhyāna (meditative state), there is no pleasure root. Above the third Dhyāna, there is no joy root. Above the first Dhyāna, there are no male, female, sorrow, or pain roots. Those who have severed their roots of goodness have no roots of faith, vigor, mindfulness, concentration, and wisdom. Ordinary people have no three Anāsrava-indriya (untainted roots, roots free from defilements). If the body root exists, it will definitely accomplish four roots. Namely, the body root, the mind root, the life root, and the equanimity root. The rest are uncertain. If a root is missing, there are no eye, ear, nose, tongue, etc. roots. If in ** (missing in the original text, untranslatable) and those without form, there are no male or female roots. Above the fourth Dhyāna, there are no four feelings of pain, pleasure, sorrow, and joy. There are no roots of faith, etc., and no three untainted roots. The meaning is as explained before. If the eye root exists, it will definitely accomplish five roots. Namely, the eye root, the body root, the mind root, the life root, and the equanimity root. The eye root must rely on the body, so it accomplishes the body root. The other three are universally present, so they are possessed. The rest are uncertain. It can be known by referring to the previous explanation. The ear, nose, and tongue roots, there is one kind that is certain, all accomplish five roots. It can be known similarly to the eye root. If the pleasure root exists, it will definitely accomplish four roots. Namely, the pleasure root, the mind root, the life root, and the equanimity root. The rest are uncertain. Why are they uncertain? A sage born in the Arūpadhātu (formless realm) can accomplish the lower realm's untainted pleasure root. On the side of this pleasure, there are no eye and other roots. Ordinary people in the third Dhyāna have no joy root. Born above the first Dhyāna, there are no male, female, sorrow, or pain roots. Those who have severed their roots of goodness have no roots of faith, etc. Ordinary people have no three untainted roots. If the joy root exists, it will definitely accomplish five roots. Namely, the joy root, the pleasure root, the mind root, the life root, and the equanimity root. Where there is joy, there must be pleasure, so there is a pleasure root. The other three are universally present, so they are possessed. The rest are uncertain. A sage born in the Arūpadhātu (formless realm) can accomplish the lower realm's untainted joy root. On the side of this joy, there are no eye and other roots. Born above the first Dhyāna, there are no male, female, sorrow, or pain roots. If in the Kāmadhātu (desire realm, the realm of desire), those who have severed their roots of goodness have no roots of faith, etc. All ordinary people have no three untainted roots. Therefore, it is uncertain. If the pain root exists, it will definitely accomplish seven roots. Namely, the pain root, the joy root, the pleasure root, the equanimity root, the body root, the mind root, and the life root. The rest are uncertain. Those who are missing roots have no eye, ear, nose, tongue, etc. roots.
根。無形之者。無男女根。欲界地中那含羅漢。則無憂根。若有命根。唯成命根。余則不定。若在無色。無七色根。若在欲色。入滅定者。則無意根及余心法。若有身根。必成二根。身根命根。余皆不定。若根缺者。則無眼耳鼻舌等根。若在色界及無形者。無男女根。若入滅定。則無意根及余心法。若有眼必成三根。謂眼身命。眼必依身。故有身。命是報生。故有命根。余皆不定。若根缺者。無耳鼻舌。若生色界及無形者。無男女根。入滅定者。則無意根及余心法。耳鼻舌根。但使有一。皆成三根。類眼可知。若有意根。必具三根。謂意命舍。余皆不定。無色界中無眼等根。凡夫之人。生四禪上。則無樂根。生三禪上。則無喜根。生初禪上。無男女根憂根苦根。欲界地中斷善根者。無信等根。三界凡夫。無三無漏。若有舍根。必成三根。與意根同。若有樂根。必成四根。所謂樂根意命舍根。樂必依心。故有意根。命是報主。故有命根。在下之時。必成上法。故有舍根。問曰。在下云何必得成就上舍。釋有三義。一在下地。于上地中所未斷處。一切味定。皆悉成就。故得有之。二在下地。于上地中所修凈定。皆得成就。第三聖人身在下地。用上凈定及下無漏。斷上結時。同治修故。得成上地一切凈定及無漏定。是故有樂
【現代漢語翻譯】 現代漢語譯本 根。沒有形體的眾生，沒有男女的性器官。在欲界地的阿那含（Anāgāmin，不還果）阿羅漢（Arhat，應供）沒有憂根。如果存在命根，就一定是命根，其他的則不確定。如果在無色界，就沒有七種色根。如果在欲界或色界，進入滅盡定（Nirodha-samāpatti，滅受想定）的人，就沒有意根以及其他心法。如果存在身根，必定同時存在兩種根，即身根和命根，其他的則不確定。如果根有缺失，就沒有眼、耳、鼻、舌等根。如果在（此處原文有省略，無法翻譯）以及無形體的眾生，沒有男女的性器官。如果進入滅盡定，就沒有意根以及其他心法。如果存在眼根，必定同時存在三種根，即眼根、身根和命根。眼根必定依賴於身體，所以有身根；命根是果報所生，所以有命根，其他的則不確定。如果根有缺失，就沒有耳、鼻、舌等根。如果生在（此處原文有省略，無法翻譯）以及無形體的眾生，沒有男女的性器官。如果進入滅盡定，就沒有意根以及其他心法。耳、鼻、舌根，只要存在其中一個，就必定同時存在三種根，可以參照眼根的情況來理解。如果存在意根，必定具備三種根，即意根、命根和舍根（Upekkhā，不苦不樂感受），其他的則不確定。無**（此處原文有省略，無法翻譯）中沒有眼等根。凡夫之人，如果生在四禪天之上，就沒有樂根。如果生在三禪天之上，就沒有喜根。如果生在初禪天之上，就沒有男女根、憂根和苦根。在欲界地中斷絕善根的人，就沒有信等根。三界凡夫，沒有三種無漏根。如果存在舍根，必定同時存在三種根，與意根的情況相同。如果存在樂根，必定同時存在四種根，即樂根、意根、命根和舍根。樂根必定依賴於心，所以有意根；命根是果報的主宰，所以有命根；在地獄時，必定成就上界的法，所以有舍根。問：在地獄為什麼必定能夠成就上界的舍根？解釋有三種含義：一，在地獄，對於上界中尚未斷除的部分，一切味定（rasa-samādhi，滋味禪定）都完全成就，所以能夠擁有。二，在地獄，對於上界中所修的清凈禪定，都能夠成就。三，聖人身處地獄，用上界的清凈禪定以及地獄的無漏定，斷除上界的煩惱結縛時，同時修習，所以能夠成就上界的一切清凈禪定以及無漏定。因此有樂根。
【English Translation】 English version Root. Those without form do not have the roots of male or female. In the Desire Realm, Anāgāmins (non-returners) and Arhats (worthy ones) do not have the root of sorrow. If there is a life-root, it is definitely the life-root; others are uncertain. If in the Formless Realm, there are no seven sense-roots. If in the Desire or Form Realm, those who enter Nirodha-samāpatti (cessation attainment) do not have the mind-root or other mental dharmas. If there is a body-root, there must be two roots, the body-root and the life-root; others are uncertain. If a root is deficient, there are no eye, ear, nose, or tongue roots. If in ** (omitted in the original text, untranslatable) and those without form, there are no male or female roots. If entering cessation, there is no mind-root or other mental dharmas. If there is an eye-root, there must be three roots: eye, body, and life. The eye must rely on the body, so there is a body-root; life is born from retribution, so there is a life-root; others are uncertain. If a root is deficient, there are no ear, nose, or tongue. If born in ** (omitted in the original text, untranslatable) and those without form, there are no male or female roots. Those who enter cessation do not have the mind-root or other mental dharmas. The ear, nose, and tongue roots, if there is one, all have three roots, which can be understood similarly to the eye. If there is a mind-root, there must be three roots: mind, life, and Upekkhā (equanimity). Others are uncertain. In the formless realm, there are no eye roots, etc. Ordinary people, born in the Fourth Dhyana (meditative absorption), do not have the pleasure root. Born in the Third Dhyana, there is no joy root. Born in the First Dhyana, there are no male, female, sorrow, or suffering roots. Those in the Desire Realm who sever their roots of goodness do not have the roots of faith, etc. Ordinary beings in the Three Realms do not have the three unconditioned roots. If there is an equanimity root, there must be three roots, the same as the mind root. If there is a pleasure root, there must be four roots: pleasure, mind, life, and equanimity. Pleasure must rely on the mind, so there is a mind root; life is the master of retribution, so there is a life root; when in a lower realm, one must accomplish the dharma of the higher realm, so there is an equanimity root. Question: Why is it that in the lower realm, one must accomplish the equanimity of the higher realm? There are three explanations: First, in the lower realm, for those parts of the higher realm that have not yet been severed, all rasa-samādhi (taste concentration) are fully accomplished, so one can possess them. Second, in the lower realm, all pure concentrations cultivated in the higher realm can be accomplished. Third, when a sage is in the lower realm, using the pure concentration of the higher realm and the unconditioned concentration of the lower realm to sever the bonds of the higher realm, they cultivate simultaneously, so they can accomplish all the pure concentrations and unconditioned concentrations of the higher realm. Therefore, there is pleasure.
必成舍根。余皆不定。云何不定。聖人生在四空地中。爾時成就三禪地中無漏樂根。無漏生上不失下。故彼樂根邊。無眼等根。凡夫生在三禪以上。則無喜根。有漏生上。則失下故。凡夫在於初禪以上。無男女根憂根苦根。若在欲界。斷善根者。無信等根。一切凡夫。無三無漏。是故不定。若有喜根必成五根。謂喜樂舍意根。命根有意命舍。義同樂說。云何有喜必成樂根。亦有三義。一在下地。于上地中所未斷處。一切味定。皆悉成就。故有樂根。二在下地。于上地中。所修凈定皆悉成就。故有樂根。第三聖人身在下地。用上凈定及下無漏。斷上結時。同治修故。得成上地世俗凈定及無漏定。故有樂根。以是之義。但有喜根。必成樂根。余皆不定。云何不定。聖人生在四空地中。爾時有喜無眼等根。生初禪上。無男女根憂根苦根。若在欲界斷善根者。無信等根。一切凡夫。無三無漏根。是故不定。若有苦根必成七根。所謂苦根喜樂舍根身意命根。余皆不定。根缺之者。則無眼耳鼻舌等根。無形之者。無男女根。欲界地中那含羅漢。則無憂根。問曰。若那含羅漢無憂根者。亦應無苦。以何義故。得有苦根而無憂根。釋言。憂者著欲故生。是故那含羅漢之人。有苦無憂。已舍欲故。見五欲樂壞之時。不生憂惱。苦則不爾。
【現代漢語翻譯】 現代漢語譯本： 喜根必定成就樂根。其餘的都不一定。為什麼說不一定呢？聖人生在四空天（無色界的四個天：空無邊處天、識無邊處天、無所有處天、非想非非想處天）中，那時成就三禪天（色界第三禪天，以離喜妙樂為特徵）中的無漏樂根（超越世俗煩惱的快樂感受）。無漏的境界是向上提升，不會失去原有的境界。因此，在那個樂根的境界中，沒有眼根等其他根。凡夫生在三禪天以上，就沒有喜根。因為有漏的境界是向上提升，就會失去原有的境界。凡夫在初禪天（色界第一禪天，以離生喜樂為特徵）以上，就沒有男女根、憂根、苦根。如果在欲界（包括人道和畜生道等）斷了善根的人，就沒有信根等。一切凡夫，都沒有三種無漏根（未知當知根、已知根、無知根）。所以說不一定。 如果具有喜根，必定成就五根，即喜根、樂根、舍根（不苦不樂的感受）、意根（意識）、命根。命根有意根和舍根，意義與前面說的樂根相同。為什麼有喜根必定成就樂根呢？也有三種解釋：第一，在下地（較低的境界），對於上地（較高的境界）中尚未斷除的，一切對滋味的執著，都會成就，所以有樂根。第二，在下地，對於上地中所修的清凈禪定，都會成就，所以有樂根。第三，聖人身在下地，用上地的清凈禪定以及下地的無漏智慧，斷除上地的煩惱時，同時進行修習，因此能夠成就上地的世俗清凈禪定以及無漏禪定，所以有樂根。因為這個原因，只要有喜根，必定成就樂根。其餘的都不一定。為什麼說不一定呢？聖人生在四空天中，那時有喜根，但沒有眼根等其他根。生在初禪天以上，就沒有男女根、憂根、苦根。如果在欲界斷了善根的人，就沒有信根等。一切凡夫，都沒有三種無漏根。所以說不一定。 如果具有苦根，必定成就七根，即苦根、喜根、樂根、舍根、身根、意根、命根。其餘的都不一定。根不全的人，就沒有眼根、耳根、鼻根、舌根等。沒有生理性別的人，就沒有男女根。在欲界中的阿那含（三果羅漢）和阿羅漢（四果羅漢），就沒有憂根。有人問：如果阿那含和阿羅漢沒有憂根，那麼也應該沒有苦根。因為什麼原因，能夠有苦根而沒有憂根呢？解釋說：憂愁是因為執著于慾望而產生。因此，阿那含和阿羅漢這樣的人，有苦但沒有憂愁，因為已經捨棄了慾望。當看到五欲之樂（色、聲、香、味、觸）壞滅的時候，不會產生憂愁煩惱。苦則不是這樣。 English version: 'The root of joy necessarily accomplishes the root of pleasure. The rest are uncertain. Why are they uncertain? When a sage is born in the Four Empty Realms (the four heavens of the Formless Realm: the Heaven of Boundless Space, the Heaven of Boundless Consciousness, the Heaven of Nothingness, and the Heaven of Neither Perception Nor Non-Perception), at that time, they accomplish the un-leaked root of pleasure (pleasure beyond worldly afflictions) in the Third Dhyana Heaven (the third dhyana heaven of the Form Realm, characterized by exquisite pleasure free from joy). The un-leaked state ascends without losing the original state. Therefore, in that state of the root of pleasure, there are no roots such as the eye root. Ordinary beings born above the Third Dhyana Heaven do not have the root of joy because the leaked state ascends and loses the original state. Ordinary beings above the First Dhyana Heaven (the first dhyana heaven of the Form Realm, characterized by joy and pleasure born from detachment) do not have the roots of male, female, sorrow, or suffering. If someone in the Desire Realm (including the human and animal realms, etc.) severs their roots of goodness, they will not have roots such as the root of faith. All ordinary beings do not have the three un-leaked roots (the root of 'I will know what is not yet known', the root of knowledge, and the root of non-knowing). Therefore, it is said to be uncertain.' 'If one possesses the root of joy, they necessarily accomplish five roots: the root of joy, the root of pleasure, the root of equanimity (neither suffering nor pleasure), the root of mind (consciousness), and the root of life. The root of life, with the root of mind and the root of equanimity, has the same meaning as the previously mentioned root of pleasure. Why does having the root of joy necessarily accomplish the root of pleasure? There are also three explanations: First, in a lower realm, everything that is not yet severed in a higher realm, all attachments to flavors, will be accomplished, so there is the root of pleasure. Second, in a lower realm, all pure meditations cultivated in a higher realm will be accomplished, so there is the root of pleasure. Third, when a sage is in a lower realm, using the pure meditation of the higher realm and the un-leaked wisdom of the lower realm to sever the afflictions of the higher realm, they cultivate simultaneously, thus being able to accomplish the worldly pure meditation and the un-leaked meditation of the higher realm, so there is the root of pleasure. Because of this reason, as long as there is the root of joy, the root of pleasure will necessarily be accomplished. The rest are uncertain. Why are they uncertain? When a sage is born in the Four Empty Realms, at that time, they have the root of joy but do not have roots such as the eye root. Born above the First Dhyana Heaven, they do not have the roots of male, female, sorrow, or suffering. If someone in the Desire Realm severs their roots of goodness, they will not have roots such as the root of faith. All ordinary beings do not have the three un-leaked roots. Therefore, it is said to be uncertain.' 'If one possesses the root of suffering, they necessarily accomplish seven roots: the root of suffering, the root of joy, the root of pleasure, the root of equanimity, the root of body, the root of mind, and the root of life. The rest are uncertain. Those who lack roots do not have roots such as the eye root, ear root, nose root, tongue root, etc. Those without physiological gender do not have the roots of male and female. An Anagamin (Arhat of the third fruit) and an Arhat (Arhat of the fourth fruit) in the Desire Realm do not have the root of sorrow. Someone asks: If an Anagamin and an Arhat do not have the root of sorrow, then they should also not have the root of suffering. For what reason can they have the root of suffering but not the root of sorrow? It is explained that sorrow arises from attachment to desires. Therefore, people like Anagamins and Arhats have suffering but no sorrow because they have abandoned desires. When they see the pleasures of the five desires (form, sound, smell, taste, touch) perish, they do not generate sorrow and affliction. Suffering is not like this.'
【English Translation】 English version: 'The root of joy necessarily accomplishes the root of pleasure. The rest are uncertain. Why are they uncertain? When a sage is born in the Four Empty Realms (the four heavens of the Formless Realm: the Heaven of Boundless Space, the Heaven of Boundless Consciousness, the Heaven of Nothingness, and the Heaven of Neither Perception Nor Non-Perception), at that time, they accomplish the un-leaked root of pleasure (pleasure beyond worldly afflictions) in the Third Dhyana Heaven (the third dhyana heaven of the Form Realm, characterized by exquisite pleasure free from joy). The un-leaked state ascends without losing the original state. Therefore, in that state of the root of pleasure, there are no roots such as the eye root. Ordinary beings born above the Third Dhyana Heaven do not have the root of joy because the leaked state ascends and loses the original state. Ordinary beings above the First Dhyana Heaven (the first dhyana heaven of the Form Realm, characterized by joy and pleasure born from detachment) do not have the roots of male, female, sorrow, or suffering. If someone in the Desire Realm (including the human and animal realms, etc.) severs their roots of goodness, they will not have roots such as the root of faith. All ordinary beings do not have the three un-leaked roots (the root of 'I will know what is not yet known', the root of knowledge, and the root of non-knowing). Therefore, it is said to be uncertain.' 'If one possesses the root of joy, they necessarily accomplish five roots: the root of joy, the root of pleasure, the root of equanimity (neither suffering nor pleasure), the root of mind (consciousness), and the root of life. The root of life, with the root of mind and the root of equanimity, has the same meaning as the previously mentioned root of pleasure. Why does having the root of joy necessarily accomplish the root of pleasure? There are also three explanations: First, in a lower realm, everything that is not yet severed in a higher realm, all attachments to flavors, will be accomplished, so there is the root of pleasure. Second, in a lower realm, all pure meditations cultivated in a higher realm will be accomplished, so there is the root of pleasure. Third, when a sage is in a lower realm, using the pure meditation of the higher realm and the un-leaked wisdom of the lower realm to sever the afflictions of the higher realm, they cultivate simultaneously, thus being able to accomplish the worldly pure meditation and the un-leaked meditation of the higher realm, so there is the root of pleasure. Because of this reason, as long as there is the root of joy, the root of pleasure will necessarily be accomplished. The rest are uncertain. Why are they uncertain? When a sage is born in the Four Empty Realms, at that time, they have the root of joy but do not have roots such as the eye root. Born above the First Dhyana Heaven, they do not have the roots of male, female, sorrow, or suffering. If someone in the Desire Realm severs their roots of goodness, they will not have roots such as the root of faith. All ordinary beings do not have the three un-leaked roots. Therefore, it is said to be uncertain.' 'If one possesses the root of suffering, they necessarily accomplish seven roots: the root of suffering, the root of joy, the root of pleasure, the root of equanimity, the root of body, the root of mind, and the root of life. The rest are uncertain. Those who lack roots do not have roots such as the eye root, ear root, nose root, tongue root, etc. Those without physiological gender do not have the roots of male and female. An Anagamin (Arhat of the third fruit) and an Arhat (Arhat of the fourth fruit) in the Desire Realm do not have the root of sorrow. Someone asks: If an Anagamin and an Arhat do not have the root of sorrow, then they should also not have the root of suffering. For what reason can they have the root of suffering but not the root of sorrow? It is explained that sorrow arises from attachment to desires. Therefore, people like Anagamins and Arhats have suffering but no sorrow because they have abandoned desires. When they see the pleasures of the five desires (form, sound, smell, taste, touch) perish, they do not generate sorrow and affliction. Suffering is not like this.'
不從著欲分別而生。是故那含羅漢之人。有苦無憂。斷善根者。無信等根。凡夫之人。無三無漏。是故不定。若有憂根。必成八根。謂五受根身意命根。余皆不定。如苦中說。若有男根。必成八根。所謂男根身意命根苦樂喜舍。余皆不定。根缺之者。無眼等根。丈夫一形。則無女根。那含羅漢及凡夫中得八禪者。則無憂根。斷善根者。無信等根。凡夫之人。無三無漏。若有女根。且成八根。但無男根。余皆同前。若有信根。且成八根。謂信等五根意命舍根。余皆不定。生無色者。無眼等根。凡夫之人。生四禪上。則無樂根。生三禪上。則無喜根。生初禪上。無男女根憂根苦根。一切凡夫。無三無漏精進念定乃至慧根。皆同信根。若有知根必成十一。所謂知根信等五根喜樂舍根意根命根。余皆不定。云何不定。生無色者。無眼等根。生初禪上。無男女根憂根苦根。在修道故。無未知根及無知根。問曰。前說斯陀那含九根所得。云何今言必成十一。釋言。有以。前據現用。喜樂舍等。不得並用。故有九根。今論成就故有十一。有無知根。且成十一。同前知根。但除知根。加無知根。有未知根。必成十三。前十一上。更加身根及與苦根。入見諦道。必在欲界故有苦根。余皆不定。若根缺者。則無眼耳鼻舌四根。男女二根。隨
【現代漢語翻譯】 現代漢語譯本 不因執著慾望的分別而產生煩惱。因此，阿那含（Anāgāmin，不還果）羅漢（Arhat，阿羅漢）只有苦受而沒有憂愁。斷絕善根的人，沒有信根（Śrāddhendriya，信根）等五根。凡夫之人，沒有三種無漏根。所以是不定的。如果存在憂根，必定成就八根，即五受根、身根、意根、命根。其餘皆不一定。如同在苦受中說的那樣。如果存在男根，必定成就八根，即男根、身根、意根、命根、苦根、樂根、喜根、舍根。其餘皆不一定。根不全的人，沒有眼根等。丈夫的身體，則沒有女根。阿那含羅漢以及凡夫中得到八禪的人，則沒有憂根。斷絕善根的人，沒有信根等。凡夫之人，沒有三種無漏根。如果存在女根，必定成就八根，只是沒有男根，其餘與前面相同。如果存在信根，必定成就八根，即信根等五根、意根、命根、舍根。其餘皆不一定。生於無色界的人，沒有眼根等。凡夫之人，生於四禪之上，則沒有樂根。生於三禪之上，則沒有喜根。生於初禪之上，沒有男女根、憂根、苦根。一切凡夫，沒有三種無漏根，精進根、念根、定根乃至慧根，都與信根相同。如果存在知根（Ājñendriya，知根），必定成就十一根，即知根、信根等五根、喜根、樂根、舍根、意根、命根。其餘皆不一定。如何不定？生於無色界的人，沒有眼根等。生於初禪之上，沒有男女根、憂根、苦根。因為在修道中，沒有未知根（Anājñātāvīndriya，未知根）及無知根（Anajñendriya，無知根）。問：前面說斯陀含（Sakṛdāgāmin，一來果）得到九根，為什麼現在說必定成就十一根？答：這是因為，前面是根據現前作用來說的，喜根、樂根、舍根等，不能同時並用，所以有九根。現在是討論成就，所以有十一根。如果有無知根，必定成就十一根，與前面的知根相同，只是除去知根，加上無知根。如果有未知根，必定成就十三根，在前面的十一根上，更加上身根以及苦根。進入見諦道，必定在欲界，所以有苦根。其餘皆不一定。如果根不全，則沒有眼根、耳根、鼻根、舌根這四根，男女二根，隨其缺失而定。
【English Translation】 English version It does not arise from clinging to desires and discriminations. Therefore, Anāgāmin (Non-Returner) Arhats (Worthy Ones) have suffering but no sorrow. Those who have severed their roots of goodness lack the Śrāddhendriya (faculty of faith) and other faculties. Ordinary people do not have the three unconditioned faculties. Therefore, it is uncertain. If the faculty of sorrow exists, eight faculties are certainly accomplished, namely the five receptive faculties, the body faculty, the mind faculty, and the life faculty. The rest are uncertain, as described in the context of suffering. If the male faculty exists, eight faculties are certainly accomplished, namely the male faculty, the body faculty, the mind faculty, the life faculty, the faculty of suffering, the faculty of pleasure, the faculty of joy, and the faculty of equanimity. The rest are uncertain. Those who lack faculties do not have the eye faculty, etc. A male body does not have the female faculty. Anāgāmin Arhats and ordinary people who have attained the eight Dhyānas (meditative states) do not have the faculty of sorrow. Those who have severed their roots of goodness lack the faculty of faith, etc. Ordinary people do not have the three unconditioned faculties. If the female faculty exists, eight faculties are certainly accomplished, but without the male faculty. The rest are the same as before. If the faculty of faith exists, eight faculties are certainly accomplished, namely the five faculties of faith, etc., the mind faculty, the life faculty, and the faculty of equanimity. The rest are uncertain. Those born in the Formless Realm do not have the eye faculty, etc. Ordinary people born above the Fourth Dhyāna do not have the faculty of pleasure. Those born above the Third Dhyāna do not have the faculty of joy. Those born in the First Dhyāna do not have the male and female faculties, the faculty of sorrow, and the faculty of suffering. All ordinary people do not have the three unconditioned faculties, the faculty of vigor, the faculty of mindfulness, the faculty of concentration, and even the faculty of wisdom, all of which are the same as the faculty of faith. If the Ājñendriya (faculty of knowing) exists, eleven faculties are certainly accomplished, namely the faculty of knowing, the five faculties of faith, etc., the faculty of joy, the faculty of pleasure, the faculty of equanimity, the mind faculty, and the life faculty. The rest are uncertain. How is it uncertain? Those born in the Formless Realm do not have the eye faculty, etc. Those born in the First Dhyāna do not have the male and female faculties, the faculty of sorrow, and the faculty of suffering. Because they are in the path of cultivation, they do not have the Anājñātāvīndriya (faculty of not-yet-knowing) and the Anajñendriya (faculty of unknowing). Question: Earlier it was said that a Sakṛdāgāmin (Once-Returner) obtains nine faculties, why is it now said that eleven faculties are certainly accomplished? Answer: This is because the former was based on present function, and the faculties of joy, pleasure, and equanimity, etc., cannot be used simultaneously, so there are nine faculties. Now we are discussing accomplishment, so there are eleven. If the faculty of unknowing exists, eleven faculties are certainly accomplished, the same as the faculty of knowing, but excluding the faculty of knowing and adding the faculty of unknowing. If the faculty of not-yet-knowing exists, thirteen faculties are certainly accomplished, adding the body faculty and the faculty of suffering to the previous eleven faculties. Entering the path of seeing the truth is certainly in the Desire Realm, so there is the faculty of suffering. The rest are uncertain. If faculties are lacking, then there are no eye, ear, nose, and tongue faculties, and the two male and female faculties, depending on what is missing.
人不同。有無不定。若依初禪乃至四禪。入見諦道。則無憂根。故曰不定。
第七門中。明其次第。一切受身六根為體。故先說之。既有六根。便可分別男女相異。故次明其男女二根。諸根相攝。不絕不斷。故次說命。諸根對境能生覺心。故次五受。此前染法。染必有治。治謂凈法。一切凈法。因信等生。故明信等。由信等故。出生聖道。聖分三位。是故后說三無漏根。二十二根。略之云爾。
大乘義章卷第四 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第五(本)
遠法師撰
染法聚第三此有六十門染法聚煩惱義中有三十門此卷有二十三門(二障義 三障義 三根三道三毒煩惱義 三使義 三漏義 四縛四流四［枙］之義 四取義 四身結義 五住地義 五蓋義 五下分結義 五上分結義 五慳義 五心[打-丁+裁]義 五心縛義 六垢義 七漏義 七使義 八慢義 八種惡覺義 八妄想義 八倒義 九結義)。
二障義兩門分別(釋名第一 體相第二)
第一釋名。所言障者。隨義不同。乃有多種。或名煩惱。或名為使。或名為結。或名為纏。或名為縛。或名為流。或名為枙。或名為取。或名為漏。或名為垢。或說為惑。或說為障。如是非
【現代漢語翻譯】 現代漢語譯本 人的情況各不相同，有的時候有，有的時候沒有，並不確定。如果依據初禪（Dhyana，禪那）乃至四禪（Caturdhyana，第四禪）的境界，進入見諦道（Darshana-marga，見道），那麼就不會有憂根（Duhkha-indriya，憂受）。所以說是不確定的。
在第七門中，闡明了這些根的次第。一切受身以六根（Sadindriya，六根）為本體，所以先說六根。既然有了六根，就可以分辨男女的差別，所以接著說明男女二根。諸根互相攝持，不間斷，所以接著說命根（Jivitindriya，命根）。諸根對境能夠產生覺心，所以接著說五受（Panca vedana，五種感受）。以上所說是染法。染法必定有對治的方法，對治的方法就是凈法。一切凈法，因為信等而產生，所以說明信等。由於信等，出生聖道（Arya-marga，聖道）。聖道分為三個階段，所以後面說三無漏根（Tryanasrava，三無漏根）。二十二根，簡略地敘述到這裡。
《大乘義章》卷第四 大正藏第 44 冊 No. 1851 《大乘義章》
《大乘義章》卷第五(本)
遠法師 撰
染法聚 第三 此有六十門 染法聚 煩惱義中有三十門 此卷有二十三門 (二障義 三障義 三根三道三毒煩惱義 三使義 三漏義 四縛四流四[枙]之義 四取義 四身結義 五住地義 五蓋義 五下分結義 五上分結義 五慳義 五心[打-丁+裁]義 五心縛義 六垢義 七漏義 七使義 八慢義 八種惡覺義 八妄想義 八倒義 九結義)。
二障義 兩門分別 (釋名第一 體相第二)
第一 釋名。所說的『障』，隨著意義的不同，有很多種。或者叫做煩惱（Klesha，煩惱），或者叫做使（Anusaya，隨眠），或者叫做結（Samyojana，結），或者叫做纏（Paryavasthana，纏），或者叫做縛（Bandhana，縛），或者叫做流（Ogha，瀑流），或者叫做枙（Yuga，軛），或者叫做取（Upadana，取），或者叫做漏（Asrava，漏），或者叫做垢（Mala，垢），或者說是惑（Moha，迷惑），或者說是障（Avarana，障礙）。像這樣，是非...
【English Translation】 English version People are different. Sometimes they have it, sometimes they don't, it's uncertain. If one relies on the first Dhyana (初禪, first meditation) up to the fourth Dhyana (四禪, fourth meditation) and enters the Darshana-marga (見諦道, the path of seeing the truth), then there will be no Duhkha-indriya (憂根, root of sorrow). Therefore, it is said to be uncertain.
In the seventh section, the order of these roots is explained. All embodied sensations take the six Indriyas (六根, six sense faculties) as their substance, so they are discussed first. Since there are six sense faculties, the differences between male and female can be distinguished, so the male and female faculties are discussed next. The faculties support each other, without interruption, so the Jivitindriya (命根, life faculty) is discussed next. The faculties can generate awareness when facing objects, so the five Vedanas (五受, five types of feelings) are discussed next. The above are defiled dharmas. Defiled dharmas must have a remedy, and the remedy is pure dharma. All pure dharmas arise from faith and so on, so faith and so on are explained. Because of faith and so on, the Arya-marga (聖道, noble path) is born. The noble path is divided into three stages, so the three Anasrava (三無漏根, undefiled roots) are discussed later. The twenty-two roots are briefly described here.
《Mahayana-samgraha-vyakhya》 Volume 4 Taisho Tripitaka Volume 44, No. 1851, 《Mahayana-samgraha-vyakhya》
《Mahayana-samgraha-vyakhya》 Volume 5 (Original)
Composed by Dharma Master Yuan
Collection of Defiled Dharmas, Third. This has sixty sections. In the meaning of afflictions in the Collection of Defiled Dharmas, there are thirty sections. This volume has twenty-three sections (Meaning of the Two Obstructions, Meaning of the Three Obstructions, Meaning of the Three Roots, Three Paths, Three Poisons, and Afflictions, Meaning of the Three Anusayas, Meaning of the Three Asravas, Meaning of the Four Bondages, Four Flows, and Four Yugas, Meaning of the Four Upadanas, Meaning of the Four Body-knots, Meaning of the Five Abodes, Meaning of the Five Coverings, Meaning of the Five Lower Fetters, Meaning of the Five Higher Fetters, Meaning of the Five Stinginesses, Meaning of the Five Mind-[打-丁+裁], Meaning of the Five Mind-bonds, Meaning of the Six Taints, Meaning of the Seven Asravas, Meaning of the Seven Anusayas, Meaning of the Eight Pride, Meaning of the Eight Evil Thoughts, Meaning of the Eight Illusions, Meaning of the Eight Inversions, Meaning of the Nine Knots).
Meaning of the Two Obstructions, Two Sections (Explanation of the Name, First; Substance and Characteristics, Second)
First, Explanation of the Name. The so-called 'obstruction' has many kinds according to different meanings. Sometimes it is called Klesha (煩惱, affliction), sometimes it is called Anusaya (使, latent tendency), sometimes it is called Samyojana (結, fetter), sometimes it is called Paryavasthana (纏, entanglement), sometimes it is called Bandhana (縛, bond), sometimes it is called Ogha (流, flood), sometimes it is called Yuga (枙, yoke), sometimes it is called Upadana (取, grasping), sometimes it is called Asrava (漏, outflow), sometimes it is called Mala (垢, stain), sometimes it is said to be Moha (惑, delusion), sometimes it is said to be Avarana (障, obstruction). Like this, it is non...
一。勞亂之義。名曰煩惱。隨逐繫縛。稱之為使。結集生死。目之為結。結縛眾生。亦名為結。能纏行人。目之為纏。又能纏心。亦名為纏。羈繫行人。故目為縛。漂流行人。說之為流。能令眾生為苦所枙。故名為枙。取執境界。說以為取。流注不絕。其猶瘡漏。故名為漏。染污凈心。說以為垢。能惑所緣。故稱為惑。能礙聖道。說以為障。如是差別。無量無邊。今隨一義。且說為障。名字粗爾。
第二體中。差別有二。第一略明五住之相。第二就之以別二障。言五住者。如勝鬘經說。一見一處住地。二欲愛住地。三色愛住地。四有愛住地。五無明住地。名字如是。體狀如何。三界五見。名見一處。欲界所有一切煩惱。除無明見。名為欲愛。色界所有一切煩惱。除無明見。名為色愛。無色界中一切煩惱。除無明見。名為有愛。三界無明。名無明地。無明之中義。復有二。一者染污。二不染污。迷理無明。名為染污。事中無知。名不染污。此二合為無明住地。此義廣辨如五住章。言別障者。障別有三。一四住煩惱。為煩惱障。無明住地。以為智障。二五住性結。為煩惱障。事中無知。以為智障。三五住性結及事無知。同爲煩惱。分別緣智。以為智障。
就初番中四門分別。一定障相。二釋障名。三明斷處。
【現代漢語翻譯】 現代漢語譯本 一。擾亂的意義，叫做煩惱（Kleshas）。隨從追逐，束縛不放，稱之為使（Anusaya）。結集生死輪迴，稱之為結（Samyojana）。結縛眾生，也叫做結。能夠纏繞修行人，稱之為纏（Paryavasthana）。又能夠纏繞心識，也叫做纏。羈絆束縛修行人，所以叫做縛（Bandhana）。使修行人漂流生死，稱之為流（Ogha）。能夠使眾生被痛苦所壓迫，所以叫做軛（Yoga）。執取境界，稱之為取（Upadana）。像瘡口流膿一樣，流注不絕，所以叫做漏（Asrava）。染污清凈的心，稱之為垢（Mala）。能夠迷惑所緣之境，所以叫做惑（Moha）。能夠阻礙聖道，稱之為障（Avarana）。像這樣的差別，無量無邊，現在只隨順一種意義，且說為障，名字只是大概而已。
第二體中，差別有二。第一，簡略說明五住地（Panca Vasasthana）的相狀。第二，就此來區分二障（Dve Avarana）。所說的五住地，如《勝鬘經》所說：一、見一處住地（Drsti-ekasthana-avasthana-bhumi），二、欲愛住地（Kama-raga-avasthana-bhumi），三、色愛住地（Rupa-raga-avasthana-bhumi），四、有愛住地（Bhava-raga-avasthana-bhumi），五、無明住地（Avidya-avasthana-bhumi）。名字是這樣，體狀如何？三界（Tri-dhatu）的五見（Panca-drsti），叫做見一處。欲界（Kama-dhatu）所有的一切煩惱，除了無明和見，叫做欲愛。色界（Rupa-dhatu）所有的一切煩惱，除了無明和見，叫做色愛。無色界（Arupa-dhatu）中一切煩惱，除了無明和見，叫做有愛。三界的無明，叫做無明地。無明之中，意義又有二種：一者，染污的；二者，不染污的。迷惑真理的無明，叫做染污。對事相中無知，叫做不染污。這二者合為無明住地。此義詳細辨析，如《五住章》。所說的區分二障，障礙的區分有三種：一、四住地煩惱，為煩惱障（Klesavarana）；無明住地，以為智障（Jneyavarana）。二、五住地性結，為煩惱障；事相中無知，以為智障。三、五住地性結及事相無知，同爲煩惱障；分別緣智，以為智障。
就最初一番中，從四方面分別：一、確定障礙的相狀；二、解釋障礙的名稱；三、說明斷除之處。
【English Translation】 English version I. The meaning of disturbance and chaos is called Kleshas (煩惱). Following and clinging, binding and not releasing, is called Anusaya (使). Accumulating the cycle of birth and death is called Samyojana (結). Binding sentient beings is also called Kleshas. Being able to entangle practitioners is called Paryavasthana (纏). Also being able to entangle the mind is also called Paryavasthana. Restraining and binding practitioners, therefore it is called Bandhana (縛). Causing practitioners to drift in samsara is called Ogha (流). Being able to cause sentient beings to be oppressed by suffering, therefore it is called Yoga (軛). Grasping at objects is called Upadana (取). Like a wound leaking pus, flowing continuously, therefore it is called Asrava (漏). Tainting the pure mind is called Mala (垢). Being able to delude the object of perception, therefore it is called Moha (惑). Being able to obstruct the holy path is called Avarana (障). Such differences are immeasurable and boundless, now following just one meaning, and calling it Avarana, the name is just an approximation.
II. Within the second category, there are two distinctions. First, briefly explaining the characteristics of the Panca Vasasthana (五住地). Second, using this to distinguish the Dve Avarana (二障). The so-called Panca Vasasthana, as said in the 'Srimala Sutra': 1. Drsti-ekasthana-avasthana-bhumi (見一處住地), 2. Kama-raga-avasthana-bhumi (欲愛住地), 3. Rupa-raga-avasthana-bhumi (色愛住地), 4. Bhava-raga-avasthana-bhumi (有愛住地), 5. Avidya-avasthana-bhumi (無明住地). The names are like this, what are the characteristics? The Panca-drsti (五見) of the Tri-dhatu (三界) are called Drsti-ekasthana. All the Kleshas of the Kama-dhatu (欲界), except for Avidya and Drsti, are called Kama-raga. All the Kleshas of the Rupa-dhatu (色界), except for Avidya and Drsti, are called Rupa-raga. All the Kleshas of the Arupa-dhatu (無色界), except for Avidya and Drsti, are called Bhava-raga. The Avidya of the Tri-dhatu is called Avidya-avasthana-bhumi. Within Avidya, there are two meanings: one is defiled, and the other is undefiled. Avidya that deludes the truth is called defiled. Ignorance of phenomena is called undefiled. These two together are called Avidya-avasthana-bhumi. This meaning is explained in detail in the 'Chapter on the Five Abodes'. The so-called distinction of the two obstacles, the distinction of obstacles has three types: 1. The Kleshas of the four abodes are Klesavarana (煩惱障); Avidya-avasthana-bhumi is Jneyavarana (智障). 2. The inherent bonds of the five abodes are Klesavarana; ignorance of phenomena is Jneyavarana. 3. The inherent bonds of the five abodes and ignorance of phenomena are both Klesavarana; discriminating wisdom is Jneyavarana.
III. In the initial section, there are four aspects to distinguish: 1. Determining the characteristics of the obstacles; 2. Explaining the names of the obstacles; 3. Explaining the place of eradication.
四對障辨脫。言定相者。云何得知。四住煩惱。為煩惱障。無明住地。以為智障。以勝鬘經對地持論。驗之知矣。勝鬘經中說。二乘人但斷四住。不斷無明。地持論中說。二乘人煩惱障凈。非智障凈。煩惱凈者。猶勝鬘中所斷四住。非智障凈。猶彼不斷無明住地。定之粗爾。次釋其名。五住之結。通能勞亂。齊能障智。何故四住偏名煩惱。無明住地獨名智障。理實齊通。但今為分二障差別。隱顯異名。等就隱顯。各隨功強。以別兩名。四住煩惱現起之結。發業招生。勞亂義強。偏名煩惱。異心之惑。與解別體。疏而遠翳。障智微故。不名智障。無明闇惑。正違明解。親而近翳。障智義強。故名智障。任性無知。非是現起。不能發業招集苦報。勞亂微故。不名煩惱。名義如是。次明斷處。略為二階。第一大小相對分別。二就大乘世間出世間相對分別。大小對中義別三門。一隱顯互論。二乘之人。但除煩惱。菩薩之人。唯滅智障。二乘非不分除智障。所斷微小。隱細從粗。是故不說。菩薩非不除斷煩惱。所斷相微。隱粗從細。是故不說。二優劣相形。二乘解劣。但斷煩惱。菩薩治廣。二障雙除。故地持云。聲聞緣覺煩惱障凈。非智障凈。菩薩種性。具足二凈。三據實通論。二乘之人。二障雙除菩薩亦爾(此一門竟)。
【現代漢語翻譯】 現代漢語譯本 四對障辨脫。關於『定相』，如何得知四住煩惱（指見一處住地、欲愛住地、色愛住地、有愛住地四種根本煩惱）是煩惱障，而無明住地（指根本無明，是一切煩惱的根源）是智障呢？可以通過《勝鬘經》與《地持論》的對比來了解。《勝鬘經》中說，二乘人（聲聞和緣覺）只斷除四住煩惱，不斷除無明。而《地持論》中說，二乘人煩惱障清凈，但非智障清凈。所謂煩惱清凈，就像《勝鬘經》中所說的斷除四住煩惱；所謂非智障清凈，就像他們不斷除無明住地。這大致可以確定它們的性質。接下來解釋它們的名稱。五住之結（五種住地煩惱的概稱）普遍能夠擾亂，共同能夠障礙智慧。為什麼四住煩惱偏稱為煩惱障，而無明住地單獨稱為智障呢？實際上，它們普遍都能擾亂和障礙智慧，但現在爲了區分兩種障礙的差別，根據隱顯的不同而異名。根據隱顯的程度，各自根據其主要作用來區分這兩個名稱。四住煩惱是現行生起的煩惱，能夠引發業力，招感果報，擾亂的作用強，所以偏稱為煩惱。異心之惑（與智慧不同的迷惑），與解脫是不同的本體，疏遠而遮蔽，障礙智慧的作用微弱，所以不稱為智障。無明是黑暗的迷惑，直接違背光明和理解，親近而遮蔽，障礙智慧的作用強，所以稱為智障。任性無知，不是現行生起的煩惱，不能引發業力，招集苦報，擾亂的作用微弱，所以不稱為煩惱。名稱和含義就是這樣。接下來闡明斷除之處，大致分為兩個階段。第一，大小乘相對分別；第二，就大乘的世間和出世間相對分別。大小乘相對分別中，意義上有三個方面：一、隱顯互論。二乘之人，只除煩惱障；菩薩之人，唯滅智障。二乘並非不分除智障，只是所斷除的非常微小，隱藏細微而從粗顯處說，所以不說斷智障。菩薩並非不除斷煩惱障，只是所斷除的相狀微細，隱藏粗顯而從細微處說，所以不說斷煩惱障。二、優劣相形。二乘的理解力較弱，只斷除煩惱障；菩薩的修治範圍廣，二障都斷除。所以《地持論》說，聲聞緣覺煩惱障清凈，但非智障清凈；菩薩種性，具足二凈。三、據實通論。二乘之人，二障都斷除，菩薩也是如此。（這一門結束）。
【English Translation】 English version Four pairs of obstacles are distinguished and liberated. Regarding 'defined characteristics,' how can we know that the four abodes of affliction (Skt. catvāri sthānakleśāḥ, referring to the four fundamental afflictions: the abode of views, the abode of desire-attachment, the abode of form-attachment, and the abode of existence-attachment) are affliction-obstacles (kleśāvaraṇa), while the ground of ignorance (avidyābhūmi, referring to fundamental ignorance, the root of all afflictions) is the knowledge-obstacle (jñeyāvaraṇa)? This can be understood by comparing the Śrīmālādevī Siṃhanāda Sūtra with the Yogācārabhūmi-śāstra (specifically the Bodhisattvabhūmi section, often referred to as the Bodhisattvabhūmi Sūtra or Bodhisattvabhūmi). The Śrīmālādevī Siṃhanāda Sūtra states that the two vehicles (śrāvakas and pratyekabuddhas) only sever the four abodes, not ignorance. The Bodhisattvabhūmi states that the two vehicles purify the affliction-obstacle but not the knowledge-obstacle. The purification of affliction refers to the severance of the four abodes as described in the Śrīmālādevī Siṃhanāda Sūtra, while the non-purification of the knowledge-obstacle refers to their non-severance of the ground of ignorance. This roughly defines their nature. Next, we explain their names. The bonds of the five abodes (pañca sthānakleśāḥ, a general term for the five abodes of affliction) universally have the capacity to disturb and jointly have the capacity to obstruct wisdom. Why are the four abodes specifically called affliction-obstacles, while the ground of ignorance is uniquely called the knowledge-obstacle? In reality, they universally disturb and obstruct wisdom. However, to differentiate between the two obstacles, we use different names based on their hidden or manifest nature. According to the degree of being hidden or manifest, each is named according to its primary function. The four abodes of affliction are afflictions that arise manifestly, capable of initiating karma and attracting karmic results, with a strong function of disturbance, so they are specifically called afflictions. The delusion of differing minds (thoughts that are different from wisdom) has a different essence from liberation, being distant and obscuring, with a weak function of obstructing wisdom, so it is not called a knowledge-obstacle. Ignorance is a dark delusion, directly opposing light and understanding, being close and obscuring, with a strong function of obstructing wisdom, so it is called a knowledge-obstacle. Innate ignorance is not an affliction that arises manifestly, incapable of initiating karma and attracting suffering results, with a weak function of disturbance, so it is not called an affliction. Such are their names and meanings. Next, we clarify the places of severance, broadly divided into two stages. First, a relative distinction between the Small Vehicle (Hīnayāna) and the Great Vehicle (Mahāyāna); second, a relative distinction between the mundane and supramundane within the Great Vehicle. Within the relative distinction between the Small and Great Vehicles, there are three aspects of meaning: 1. Mutual discussion of hidden and manifest. Those of the two vehicles only remove the affliction-obstacle; those of the Bodhisattva Vehicle only extinguish the knowledge-obstacle. It is not that those of the two vehicles do not partially remove the knowledge-obstacle, but what is severed is very subtle, hiding the subtle and speaking from the coarse, so it is not mentioned. It is not that Bodhisattvas do not remove the affliction-obstacle, but the characteristics of what is severed are subtle, hiding the coarse and speaking from the subtle, so it is not mentioned. 2. Mutual comparison of superiority and inferiority. The understanding of the two vehicles is inferior, only severing the affliction-obstacle; the cultivation of Bodhisattvas is extensive, severing both obstacles. Therefore, the Bodhisattvabhūmi states that the affliction-obstacle of śrāvakas and pratyekabuddhas is purified, but not the knowledge-obstacle; the Bodhisattva nature is complete with both purifications. 3. Comprehensive discussion based on reality. Those of the two vehicles sever both obstacles, and so do Bodhisattvas. (This section ends).
言就大乘世間出世間相對辨者。解行已前。名為世間。初地已上。名為出世。于中分別。乃有四門。一廢粗論細。地前菩薩。于彼二障一向未斷。初地已上。二障併除。故涅槃中宣說。地前具煩惱性。良在於此。二隱顯互論。地前世間。但斷煩惱。初地已上。唯除智障。地前非不分斷智障。所斷微小。隱細從粗。是故不說。初地已上。亦斷煩惱。隱粗從細。是以不論。三優劣相形。地前解劣。唯除煩惱。地上解勝。二障雙斷。四據實通論。世及出世二障雙除。相狀如何。煩惱障中。有其二種。一是子結。二是果縛。子結煩惱。地前所除。果縛煩惱。地上所斷。子結之中。復有二種。一者正使作意而生。二者余習任性而起。正使煩惱。聲聞緣覺乃至習種。斷之周盡。習起之結。種性已上乃至初地。斷之畢竟。故地持云。初阿僧祇。過解行住入歡喜地。斷增上中惡趣煩惱。不善正使。名為增上。習名為中。入歡喜時。習悉皆斷。果縛之中。亦有二種。一者正使作意現起。二是習氣任運而生。正使煩惱。所謂愛佛愛菩提等。始從初地次第斷除。至不動地斷之周盡。故地持云。第二僧祇。過第七住入第八地。微細煩惱。皆悉斷滅。八地以上。除彼余習。故地持云。第三僧祇。斷除習氣。入最上住。智障之中。亦有二種。一
【現代漢語翻譯】 現代漢語譯本 關於用大乘的世間和出世間相對比來辨析：在理解和修行之前，稱為世間；初地（菩薩修行階位的第一階）及以上，稱為出世間。其中進行分別，有四種方式： 一、捨棄粗略的，討論精細的。十地前的菩薩，對於兩種障礙（煩惱障和所知障）一直沒有斷除。初地及以上，兩種障礙都去除。所以《涅槃經》中宣說，十地前具有煩惱的性質，原因就在這裡。 二、隱藏和顯現互相討論。十地前是世間，只斷除煩惱障；初地及以上是出世間，只去除所知障。十地前並非不能分斷所知障，只是所斷的非常微小，隱藏精細的，而從粗略的方面來說，所以不說斷除所知障。初地及以上，也斷除煩惱障，隱藏粗略的，而從精細的方面來說，因此不討論。 三、優劣互相比較。十地前的理解較差，只能去除煩惱障；地上（初地及以上）的理解殊勝，兩種障礙都能斷除。 四、根據實際情況全面討論。世間和出世間兩種障礙都去除，它們的相狀如何？煩惱障中，有兩種：一是子結（煩惱的種子），二是果縛（煩惱的結果）。子結煩惱，是十地前所斷除的；果縛煩惱，是地上所斷除的。子結之中，又有兩種：一是通過正使（根本煩惱）作意而生起的；二是余習（殘餘的習氣）任性而生起的。正使煩惱，聲聞（聽聞佛法之聲而悟道者）、緣覺（觀十二因緣而悟道者）乃至習種性（具有修習佛法的根性者），斷除得非常徹底。習氣生起的煩惱，種性（具有某種根性者）以上乃至初地，斷除得究竟。所以《地持經》說，第一個阿僧祇劫（極長的時間單位），超過解行住入歡喜地（初地），斷除增上（強烈的）、中等（一般的）惡趣（地獄、餓鬼、畜生）煩惱。不善的正使，稱為增上；習氣，稱為中等。進入歡喜地時，習氣全部斷除。果縛之中，也有兩種：一是正使作意現起；二是習氣任運而生。正使煩惱，例如愛佛、愛菩提（覺悟）等，從初地開始次第斷除，到不動地（第八地）斷除得非常徹底。所以《地持經》說，第二個阿僧祇劫，超過第七住（菩薩修行階位），進入第八地，微細的煩惱，全部斷滅。八地以上，去除那些殘餘的習氣。所以《地持經》說，第三個阿僧祇劫，斷除習氣，進入最上住（最高的境界）。所知障中，也有兩種：
【English Translation】 English version Regarding the differentiation between mundane and supramundane in Mahayana Buddhism: Before understanding and practice, it is called mundane; from the first Bhumi (the first stage of a Bodhisattva's path) and above, it is called supramundane. Within this, there are four ways to distinguish: 1. Abandoning the coarse and discussing the subtle. Bodhisattvas before the Ten Bhumis have not completely severed the two obscurations (klesha-avarana (obscuration of afflictions) and jneya-avarana (obscuration of knowledge)). From the first Bhumi and above, both obscurations are removed. Therefore, the Nirvana Sutra proclaims that those before the Ten Bhumis possess the nature of afflictions, and this is the reason. 2. Discussing the hidden and the manifest mutually. Before the Ten Bhumis is the mundane, only severing the klesha-avarana (obscuration of afflictions); from the first Bhumi and above is the supramundane, only removing the jneya-avarana (obscuration of knowledge). It is not that those before the Ten Bhumis cannot partially sever the jneya-avarana (obscuration of knowledge), but what is severed is very subtle, hiding the subtle and speaking from the coarse, so it is not said that the jneya-avarana (obscuration of knowledge) is severed. From the first Bhumi and above, the klesha-avarana (obscuration of afflictions) is also severed, hiding the coarse and speaking from the subtle, so it is not discussed. 3. Comparing superiority and inferiority. Understanding before the Ten Bhumis is inferior, only able to remove the klesha-avarana (obscuration of afflictions); understanding on the Bhumis (from the first Bhumi and above) is superior, able to sever both obscurations. 4. Discussing comprehensively based on reality. Both the mundane and supramundane obscurations are removed, so what are their characteristics? Within the klesha-avarana (obscuration of afflictions), there are two types: one is bija-bandhana (the seed-bond, the seed of affliction), and the other is phala-bandhana (the fruit-bond, the result of affliction). The bija-bandhana (the seed-bond, the seed of affliction) is what is severed before the Ten Bhumis; the phala-bandhana (the fruit-bond, the result of affliction) is what is severed on the Bhumis. Within the bija-bandhana (the seed-bond, the seed of affliction), there are also two types: one arises through the intentional activation of the fundamental afflictions (kleshas); the other arises spontaneously from residual habits (vasana). The fundamental afflictions (kleshas), Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), and even those of the Gotra (lineage) nature, sever them very thoroughly. The afflictions arising from habits, from the Gotra (lineage) nature and above to the first Bhumi, sever them completely. Therefore, the Bodhisattvabhumi Sutra says that in the first Asankhya-kalpa (an immeasurably long period of time), passing through the stages of understanding, practice, abiding, and entering the Joyful Bhumi (first Bhumi), one severs the aggravated (intense), moderate (average) afflictions of the evil destinies (hell, hungry ghosts, animals). Unwholesome fundamental afflictions (kleshas) are called aggravated; habits are called moderate. Upon entering the Joyful Bhumi, all habits are severed. Within the phala-bandhana (the fruit-bond, the result of affliction), there are also two types: one is the intentional manifestation of fundamental afflictions (kleshas); the other is the spontaneous arising of habitual tendencies. The fundamental afflictions (kleshas), such as love for the Buddha, love for Bodhi (enlightenment), etc., are gradually severed from the first Bhumi, and are completely severed by the Achala Bhumi (immovable Bhumi, eighth Bhumi). Therefore, the Bodhisattvabhumi Sutra says that in the second Asankhya-kalpa, passing through the seventh stage of abiding, one enters the eighth Bhumi, and subtle afflictions are all extinguished. From the eighth Bhumi and above, those residual habits are removed. Therefore, the Bodhisattvabhumi Sutra says that in the third Asankhya-kalpa, one severs the habitual tendencies and enters the highest abode (the highest state). Within the jneya-avarana (obscuration of knowledge), there are also two types:
者迷相。二者迷實。情所起法。名之為相。不能悟解知其本無。說以為迷。如來藏性。說以為實。不能窮達。說以為迷。迷相無明。地前所除。迷實無明。地上所斷。迷相無明。復有二種。一迷相立性。二迷性立相。言迷相者。妄法虛集。以之為相。不知虛集。建立定相。言迷性者。情所起法。無性為性。迷此性故。立因緣相。迷相無明。聲聞緣覺乃至習種。斷之窮盡。迷性無明。種性已上乃至初地皆悉斷除。迷實無明。亦有二種。一迷實相。二迷實性。實性空寂無為之法。是其實相。不能知是寂泊無為。故名迷相。如來藏中。恒沙佛法。真實善有。是其實性。不能窮證。說為迷性。此二無明。說斷不定。若依地經。初地以上乃至六地。除其迷相。是故證得。為柔順忍。七地已上。斷迷實性。是故證得無生忍體。若依涅槃。九地已還斷其迷相。是故說為聞見佛性。十地以上。斷迷實性。是故說為眼見佛性。以此驗求。煩惱障者。始終通斷。智障亦然。治斷粗爾。第四對障以別二脫。斷煩惱障。得心解脫。斷除智障。得慧解脫。是義云何。分別有三。一隱顯互論斷煩惱障。諸佛菩薩世諦心脫。斷除智障。真諦慧脫。何故如是。煩惱染事故斷煩惱。世諦心脫。斷煩惱時。理實隨有一切德脫。就主為名。偏言心脫。無明障理
【現代漢語翻譯】 現代漢語譯本 第一種是迷惑于現象（相）。第二種是迷惑于真實（實）。由情識所產生的法，稱之為現象。不能領悟理解，知道它本來是空無的，就說是迷惑。如來藏的體性，稱之為真實。不能徹底通達，就說是迷惑。迷惑于現象的無明，在初地之前斷除。迷惑于真實的無明，在地上菩薩斷除。迷惑于現象的無明，又有兩種：一是迷惑于現象而建立自性，二是迷惑于自性而建立現象。所謂迷惑于現象，是指虛妄的法聚集在一起，把它當作現象。不知道是虛妄的聚集，而建立固定的現象。所謂迷惑于自性，是指由情識所產生的法，以無自性為自性。迷惑于這種自性，所以建立因緣的現象。迷惑于現象的無明，聲聞、緣覺乃至習種性位斷除窮盡。迷惑于自性的無明，種性位以上乃至初地菩薩全部斷除。迷惑于真實的無明，也有兩種：一是迷惑于真實的現象，二是迷惑于真實的自性。真實的自性是空寂無為的法，這是它的真實現象。不能知道這是寂靜無為的，所以叫做迷惑于現象。如來藏中，有如恒河沙數般佛法，真實而美好，這是它的真實自性。不能徹底證得，就說是迷惑于自性。這兩種無明，說斷除的時間不確定。如果依據《地經》，初地以上乃至六地菩薩，斷除迷惑于現象的無明。因此證得柔順忍。七地以上菩薩，斷除迷惑于真實的自性。因此證得無生忍的體性。如果依據《涅槃經》，九地以下菩薩斷除迷惑于現象的無明。因此說為聽聞和看見佛性。十地以上菩薩，斷除迷惑于真實的自性。因此說為親眼看見佛性。用這個來驗證推求，煩惱障是始終貫通斷除的，智障也是這樣。只是斷除得比較粗略。第四，對照煩惱障和智障，來區分兩種解脫。斷除煩惱障，得到心解脫。斷除智障，得到慧解脫。這個道理是什麼呢？分別來說有三種：一是隱沒和顯現互相討論，斷除煩惱障，諸佛菩薩在世俗諦中得到心解脫。斷除智障，在真諦中得到慧解脫。為什麼是這樣呢？因為煩惱會染污，所以斷除煩惱，在世俗諦中得到心解脫。斷除煩惱的時候，實際上也隨之具有一切功德的解脫，但就主要方面來說，偏重說心解脫。無明遮蔽了真理
【English Translation】 English version The first is delusion about phenomena (相, lakshana). The second is delusion about reality (實, satya). Dharmas arising from emotions are called phenomena. Not being able to comprehend and know that they are fundamentally empty is called delusion. The nature of the Tathagatagarbha (如來藏, Tathāgatagarbha) is called reality. Not being able to thoroughly understand it is called delusion. The ignorance of delusion about phenomena is eliminated before the Bhumi (地, bhūmi). The ignorance of delusion about reality is severed on the Bhumis. The ignorance of delusion about phenomena has two types: one is establishing a nature based on delusion about phenomena, and the other is establishing phenomena based on delusion about nature. What is meant by delusion about phenomena is that false dharmas are gathered together and taken as phenomena. Not knowing that they are a false gathering, one establishes fixed phenomena. What is meant by delusion about nature is that dharmas arising from emotions take non-nature as nature. Deluded about this nature, one establishes the phenomena of conditions. The ignorance of delusion about phenomena is completely eliminated by Sravakas (聲聞, śrāvaka), Pratyekabuddhas (緣覺, pratyekabuddha), and even those in the stage of habitual nature. The ignorance of delusion about nature is completely eliminated by those above the stage of nature, even up to the first Bhumi. The ignorance of delusion about reality also has two types: one is delusion about the phenomena of reality, and the other is delusion about the nature of reality. The nature of reality is the empty and unconditioned dharma, which is its true phenomenon. Not being able to know that it is tranquil and unconditioned is called delusion about phenomena. In the Tathagatagarbha, there are Buddha-dharmas as numerous as the sands of the Ganges, truly good and existent, which is its true nature. Not being able to thoroughly realize it is called delusion about nature. The time of severing these two types of ignorance is uncertain. According to the Dashabhumika Sutra (地經, Daśabhūmika Sūtra), Bodhisattvas from the first Bhumi up to the sixth Bhumi sever the ignorance of delusion about phenomena. Therefore, they attain the forbearance of gentleness. Bodhisattvas from the seventh Bhumi and above sever the ignorance of delusion about the nature of reality. Therefore, they attain the nature of non-origination forbearance. According to the Nirvana Sutra (涅槃經, Nirvana Sutra), Bodhisattvas below the ninth Bhumi sever the ignorance of delusion about phenomena. Therefore, it is said that they hear and see the Buddha-nature. Bodhisattvas above the tenth Bhumi sever the ignorance of delusion about the nature of reality. Therefore, it is said that they see the Buddha-nature with their eyes. Using this to verify and seek, the afflictive obscurations (煩惱障, kleśāvaraṇa) are severed from beginning to end, and so are the cognitive obscurations (智障, jñeyāvaraṇa). However, the severing is relatively coarse. Fourth, comparing the afflictive obscurations and the cognitive obscurations, we distinguish between the two liberations. Severing the afflictive obscurations, one attains liberation of mind (心解脫, citta-vimukti). Severing the cognitive obscurations, one attains liberation of wisdom (慧解脫, prajñā-vimukti). What is the meaning of this? Speaking separately, there are three aspects: one is discussing concealment and manifestation mutually. Severing the afflictive obscurations, Buddhas and Bodhisattvas attain liberation of mind in conventional truth (世諦, saṃvṛti-satya). Severing the cognitive obscurations, they attain liberation of wisdom in ultimate truth (真諦, paramārtha-satya). Why is it like this? Because afflictions are defiling, one severs afflictions and attains liberation of mind in conventional truth. When severing afflictions, one actually possesses the liberation of all merits, but focusing on the main aspect, one emphasizes liberation of mind. Ignorance obscures the truth.
。故斷無明。真諦慧脫。斷無明時。即理所成一切德脫。就主作名。偏言慧脫。第二對障寬狹分別。斷煩惱時。唯除事中染愛心。故世諦心脫。斷智障時。除無明地。及斷事中粗無明。故二諦慧脫。三隨義通論。斷煩惱障。二諦心脫。世諦心脫。義如前釋。真心脫者。以彼愛結微細習氣。與無明地。同一體性。縛真心故。斷煩惱時。真諦心脫。如涅槃說。斷除智障。二諦慧脫。備如前釋(此一門竟)。
第二番中。亦有四門。一定障相。二釋障名。三明斷處。四對障辨脫。言定相者。云何得知。五住性結。為煩惱障。事中無知。以為智障。如涅槃經說。斷除一切貪瞋癡等。得心解脫。一切所知。無障礙故。得慧解脫。貪瞋癡者。即是五住性結煩惱。一切所知得無礙者。當知即是除事無知。又如地經。以佛無礙。為慧解脫。當知即是除事無知。遠離癡染。為心解脫。當知即是五住性結。為煩惱障。又雜心云。如來斷除二種無知。一斷染污。二斷不染。染污無知。即是五住性結煩惱。不染無知。即是事中無明之心。準驗斯等。當知。以彼五住性結。為煩惱障。事中無知。以為智障。定之粗爾。次釋其名。何故五住性結煩惱。為煩惱障。事中無知。以為智障。五住性結。能起分段變易生死。勞亂行人。名煩惱障。事中
【現代漢語翻譯】 現代漢語譯本：因此，斷除無明（avidyā，指對事物真相的迷惑）。獲得真諦慧脫（prajñā-vimoksha，指通過智慧獲得的解脫）。斷除無明之時，即是理所成就的一切功德解脫。就主要方面而言，偏稱為慧脫。第二，對所障礙的範圍寬窄進行分別。斷除煩惱時，僅僅去除事相中的染愛之心，所以是世諦心脫（samvriti-satya citta-vimoksha，指在世俗層面上的心解脫）。斷除智障時，去除無明地（avidyā-bhūmi，指無明的根源），以及斷除事相中的粗顯無明，所以是二諦慧脫（dvi-satya prajñā-vimoksha，指在真俗二諦層面上的智慧解脫）。第三，隨順意義進行通盤論述。斷除煩惱障，是二諦心脫。世諦心脫的意義如前解釋。真心脫（paramārtha-satya citta-vimoksha，指在勝義諦層面上的心解脫）是指，因為那愛結（rāga-bandhana，指貪愛的束縛）的微細習氣，與無明地同一體性，束縛真心，所以斷除煩惱時，是真諦心脫。如《涅槃經》（Nirvana Sutra）所說。斷除智障，是二諦慧脫，詳細解釋如前（這一門結束）。 第二番中，也有四門。一，確定所障的體相。二，解釋所障的名稱。三，說明斷除之處。四，對照所障辨別解脫。說到確定體相，如何得知五住地煩惱（pañca-sthānaka kleśa，指五種不同層次的煩惱）是煩惱障，事相中的無知是智障？如《涅槃經》所說，斷除一切貪瞋癡等，得到心解脫；一切所知沒有障礙，得到慧解脫。貪瞋癡就是五住地煩惱。一切所知得到無礙，應當知道就是去除事相中的無知。又如《地經》（Dasabhumika Sutra），以佛的無礙為慧解脫，應當知道就是去除事相中的無知；遠離癡染為心解脫，應當知道就是五住地煩惱為煩惱障。又如《雜心論》（Abhidharma-samuccaya），如來斷除兩種無知，一斷染污，二斷不染。染污的無知就是五住地煩惱，不染的無知就是事相中無明之心。參照這些，應當知道，以五住地煩惱為煩惱障，事相中的無知為智障。確定體相大概如此。其次解釋名稱，為什麼五住地煩惱是煩惱障，事相中的無知是智障？五住地煩惱能引起分段生死（sambhava，指眾生在六道輪迴中的生死）和變易生死（parinama-marana，指阿羅漢和菩薩的生死），擾亂修行人，所以名為煩惱障。事相中
【English Translation】 English version: Therefore, severing ignorance (avidyā, referring to delusion about the true nature of things), one attains true wisdom liberation (prajñā-vimoksha, referring to liberation achieved through wisdom). When ignorance is severed, all the virtues and liberations accomplished by principle are attained. Focusing on the primary aspect, it is referred to as wisdom liberation. Secondly, distinguishing based on the breadth of the obstacles, when afflictions are severed, only the defiled love in phenomena is removed, hence it is mundane truth mind liberation (samvriti-satya citta-vimoksha, referring to mind liberation on the conventional level). When intellectual obscurations are severed, the ground of ignorance (avidyā-bhūmi, referring to the root of ignorance) is removed, and gross ignorance in phenomena is severed, hence it is two truths wisdom liberation (dvi-satya prajñā-vimoksha, referring to wisdom liberation on the two levels of truth). Thirdly, discussing comprehensively according to meaning, severing the affliction obscuration is two truths mind liberation. The meaning of mundane truth mind liberation is as explained before. True mind liberation (paramārtha-satya citta-vimoksha, referring to mind liberation on the ultimate level) refers to the subtle habitual tendencies of the bond of love (rāga-bandhana, referring to the bondage of attachment), which are of the same nature as the ground of ignorance, binding the true mind. Therefore, severing afflictions is true truth mind liberation, as the Nirvana Sutra states. Severing intellectual obscurations is two truths wisdom liberation, as explained in detail before (this section ends). In the second section, there are also four aspects. First, defining the characteristics of the obstacles. Second, explaining the names of the obstacles. Third, clarifying the places of severance. Fourth, distinguishing liberation in relation to the obstacles. Regarding defining the characteristics, how do we know that the five abodes of afflictions (pañca-sthānaka kleśa, referring to the five levels of afflictions) are affliction obscurations, and ignorance in phenomena is intellectual obscuration? As the Nirvana Sutra states, severing all greed, hatred, delusion, etc., one attains mind liberation; because all that is known is without obstruction, one attains wisdom liberation. Greed, hatred, and delusion are the five abodes of afflictions. That all that is known is without obstruction should be understood as removing ignorance in phenomena. Furthermore, as the Dasabhumika Sutra states, the Buddha's unobstructedness is wisdom liberation, which should be understood as removing ignorance in phenomena; being apart from the defilement of delusion is mind liberation, which should be understood as the five abodes of afflictions being affliction obscurations. Also, as the Abhidharma-samuccaya states, the Tathagata severs two kinds of ignorance: one severs defilement, and the other severs non-defilement. Defiled ignorance is the five abodes of afflictions, and non-defiled ignorance is the mind of ignorance in phenomena. Based on these, it should be known that the five abodes of afflictions are affliction obscurations, and ignorance in phenomena is intellectual obscuration. The definition of characteristics is roughly like this. Next, explaining the names, why are the five abodes of afflictions affliction obscurations, and ignorance in phenomena intellectual obscuration? The five abodes of afflictions can cause segmented birth and death (sambhava, referring to the cycle of birth and death in the six realms) and transformational birth and death (parinama-marana, referring to the birth and death of Arhats and Bodhisattvas), disturbing practitioners, hence they are called affliction obscurations. Ignorance in phenomena
闇惑。能障如來種智明解。是故說之以為智障。名義如是。次辨斷處。處別有三。一世出世相對分別。二以功用望無功用相對分別。三因果分別。就初對中義別有三。一隱顯互論。地前斷除五住性結。以彼舍相趣順如故。初地以上。斷除智障。以彼地上契合法界了達諸法無障礙故。故地經云。于初地中。一切世間文誦咒術不可窮盡。二優劣相形。地前菩薩。唯除煩惱。初地以上。智行寬廣。二障雙除。三就實通論。地前地上。皆除二障。第二對中義亦有三。一隱顯互論。七地已前。唯除煩惱。八地已上。滅除智障。如八地中凈佛國土。斷除一切色中無知。九地之中。了物心行。滅除一切心行無知。第十地中。于諸法中。得勝自在。斷除一切法中無知。此等皆是除事無知。二優劣相形。七地已還。唯斷煩惱。八地已上。二障雙除。三就實通論。七地已還。雙除二障。八地已上。類亦同然。第三對中。義別亦三。一隱顯互論。金剛已還。斷煩惱障。如來地中。種智現起。了達一切差別諸法。斷除智障。以事無知難斷除故。至佛乃盡。二優劣相形。金剛已還。但斷除煩惱。如來果位。二障雙斷。三據實通論。種性已上乃至如來。二障雙遣。治處且爾。次對障辨脫。除煩惱障。得心解脫。滅除智障。得慧解脫。言心脫者。有其
【現代漢語翻譯】 現代漢語譯本 愚昧迷惑（闇惑）：它能阻礙如來（Tathagata）的種智（sarvajna，一切種類的智慧）和明解（明瞭的理解）。因此，它被稱為智障（jnana-avarana，智慧的障礙）。其含義如上所述。接下來辨別斷除智障的處所。處所的區分有三種：一是世間（世俗）和出世間（超脫世俗）的相對分別；二是以功用（修行）和無功用（不修行）的相對分別；三是因（原因）和果（結果）的分別。就第一種相對而言，意義上有三種區別：一是隱沒和顯現的相互討論。菩薩（Bodhisattva）在初地（初地菩薩）之前斷除五住地煩惱（五種根本煩惱），因為他們捨棄了世俗的表相，趨向順應真如（Tathata，事物的真實本性）。初地以上的菩薩斷除智障，因為他們在地上契合了法界（Dharmadhatu，一切法的界限），了達諸法沒有障礙。所以《地經》（Dashabhumika Sutra）說：『在初地中，一切世間的文章、誦咒之術都無法窮盡。』二是優劣的相互比較。初地前的菩薩只斷除煩惱障（klesha-avarana，煩惱的障礙），初地以上的菩薩智慧和修行都更加寬廣，兩種障礙都能斷除。三是就實際情況進行綜合討論。初地前和初地上的菩薩都斷除兩種障礙。 第二種相對而言，意義上也有三種區別：一是隱沒和顯現的相互討論。七地（七地菩薩）之前只斷除煩惱障，八地（八地菩薩）以上才滅除智障。例如，在八地中，爲了凈化佛國土（Buddha-kshetra，佛所居住的國土），斷除一切色（rupa，物質）中的無知。在九地（九地菩薩）中，瞭解事物的心行（citta-vrtti，心的活動），滅除一切心行中的無知。在第十地（第十地菩薩）中，對於諸法（dharma，一切事物和現象）獲得殊勝的自在（vasita，控制力），斷除一切法中的無知。這些都是斷除事無知（對事物的不瞭解）。二是優劣的相互比較。七地及以下的菩薩只斷除煩惱障，八地以上的菩薩兩種障礙都能斷除。三是就實際情況進行綜合討論。七地及以下的菩薩同時斷除兩種障礙，八地以上的菩薩情況也相同。 第三種相對而言，意義上也有三種區別：一是隱沒和顯現的相互討論。金剛喻定（Vajropama-samadhi，像金剛一樣堅固的禪定）之前斷除煩惱障，如來地（Tathagatabumi，佛的境界）中，種智顯現，了達一切差別諸法，斷除智障。因為對事物的不瞭解難以斷除，所以要到成佛才能完全斷除。二是優劣的相互比較。金剛喻定之前只能斷除煩惱障，如來果位（Tathagata-phala，佛的果位）才能兩種障礙都斷除。三是根據實際情況進行綜合討論。從種性（gotra，潛在的能力）以上乃至如來，兩種障礙都能去除。以上是關於斷除智障的處所。接下來針對障礙辨別解脫。去除煩惱障，得到心解脫（citta-vimukti，心的解脫）。滅除智障，得到慧解脫（prajna-vimukti，智慧的解脫）。所謂心解脫，有其……
【English Translation】 English version Ignorance and delusion (Andha): It can obstruct the Tathagata's (Tathagata, 'Thus Gone One') sarvajna (sarvajna, all-knowing wisdom) and clear understanding. Therefore, it is called jnana-avarana (jnana-avarana, the obscuration of knowledge). The meaning is as described above. Next, we distinguish the places where jnana-avarana is severed. There are three distinctions of places: first, the relative distinction between the mundane (worldly) and the supramundane (beyond the world); second, the relative distinction between with effort (practice) and without effort (no practice); and third, the distinction between cause (hetu) and effect (phala). Regarding the first relative distinction, there are three differences in meaning: first, the mutual discussion of concealment and manifestation. Bodhisattvas (Bodhisattva) before the first bhumi (first-ground Bodhisattva) sever the five dwelling-place afflictions (five fundamental afflictions), because they abandon worldly appearances and tend to accord with Suchness (Tathata, the true nature of things). Bodhisattvas above the first bhumi sever jnana-avarana, because they accord with the Dharmadhatu (Dharmadhatu, the realm of all dharmas) on the ground and understand that all dharmas are without obstruction. Therefore, the Dashabhumika Sutra (Dashabhumika Sutra) says: 'In the first bhumi, all worldly writings and incantations cannot be exhausted.' Second, the mutual comparison of superiority and inferiority. Bodhisattvas before the first bhumi only sever klesha-avarana (klesha-avarana, the obscuration of afflictions), while Bodhisattvas above the first bhumi have broader wisdom and practice, and can sever both obscurations. Third, a comprehensive discussion based on actual circumstances. Bodhisattvas before and above the first bhumi both sever both obscurations. Regarding the second relative distinction, there are also three differences in meaning: first, the mutual discussion of concealment and manifestation. Before the seventh bhumi (seventh-ground Bodhisattva), only klesha-avarana is severed, while from the eighth bhumi (eighth-ground Bodhisattva) onwards, jnana-avarana is eliminated. For example, in the eighth bhumi, in order to purify the Buddha-kshetra (Buddha-kshetra, the land where the Buddha resides), all ignorance in form (rupa, matter) is severed. In the ninth bhumi (ninth-ground Bodhisattva), understanding the mind's activities (citta-vrtti, activities of the mind), all ignorance in the mind's activities is eliminated. In the tenth bhumi (tenth-ground Bodhisattva), one obtains supreme mastery (vasita, control) over all dharmas (dharma, all things and phenomena), severing all ignorance in dharmas. These are all severing ignorance of things (not understanding things). Second, the mutual comparison of superiority and inferiority. Bodhisattvas in the seventh bhumi and below only sever klesha-avarana, while Bodhisattvas in the eighth bhumi and above can sever both obscurations. Third, a comprehensive discussion based on actual circumstances. Bodhisattvas in the seventh bhumi and below simultaneously sever both obscurations, and the situation is the same for Bodhisattvas in the eighth bhumi and above. Regarding the third relative distinction, there are also three differences in meaning: first, the mutual discussion of concealment and manifestation. Before the Vajropama-samadhi (Vajropama-samadhi, samadhi as firm as diamond), klesha-avarana is severed. In the Tathagatabumi (Tathagatabumi, the realm of the Buddha), sarvajna manifests, understanding all differentiated dharmas, and jnana-avarana is severed. Because ignorance of things is difficult to sever, it can only be completely severed upon becoming a Buddha. Second, the mutual comparison of superiority and inferiority. Before the Vajropama-samadhi, only klesha-avarana can be severed, while both obscurations can be severed in the Tathagata-phala (Tathagata-phala, the fruit of the Buddha). Third, a comprehensive discussion based on actual circumstances. From gotra (gotra, potential ability) upwards to the Tathagata, both obscurations can be removed. The above is about the places where jnana-avarana is severed. Next, we distinguish liberation in relation to the obscurations. By removing klesha-avarana, one obtains citta-vimukti (citta-vimukti, liberation of the mind). By eliminating jnana-avarana, one obtains prajna-vimukti (prajna-vimukti, liberation of wisdom). So-called citta-vimukti, has its...
二種。一佛菩薩行世間心。二佛菩薩第一義心斷四住故。世諦心脫。除無明故。第一義諦心。得解脫。言慧脫者。謂照世間一切種智。得解脫也(此兩門竟)。
第三番中。亦有四門。一定障相。二釋障名。三明斷處。四對障辨脫。言定相者。云何得知。五住性結及事無知。為煩惱障。分別之智。以為智障。如勝鬘中。五住及起。同名煩惱。明知五住及事無知。是煩惱障。言分別智為智障者。如寶性論說。有四種障。不得如來凈我樂常。一者緣相。謂無明地。以是障故。不得如來究竟真凈。二者因相。謂無漏業。以是障故。不得真我。三者生相。謂意生身。以是障故。不得真樂。四者壞相。謂變易死。以是障故。不得真常。彼既宣說。無漏業障不得真我。是故定知。分別緣智。是其智障。又如地論八六地中說。智障凈因事謂不分別空三昧。以不分別。為智障凈。明知。即用分別之智。以為智障。又楞伽云。妄想爾炎慧彼滅我涅槃。滅爾炎慧方為涅槃。明知。所滅妄慧是障。又龍樹說。如彼覺觀。望下為善。望第二禪。即是罪過。乃至非想。望下為善。望出世道。即是罪過。如是慧觀。望世為善。望其實相。亦是罪過。既言罪過。何為非障。定之粗爾。次釋其名。五住性結及事無知。體是闇惑勞亂之法故名煩惱。
【現代漢語翻譯】 現代漢語譯本 有兩種。一是佛菩薩在世間行事的心，二是佛菩薩證得第一義的心，因為斷除了四住地煩惱的緣故，世俗諦的心得到解脫；因為除滅了無明的緣故，第一義諦的心得到解脫。說到慧解脫，是指照見世間一切種智，從而得到解脫（以上兩門結束）。
第三部分中，也有四門：一是確定障礙的相狀，二是解釋障礙的名稱，三是說明斷除障礙的處所，四是針對障礙辨明解脫。說到確定相狀，如何得知五住地性結（五種根本煩惱的種子）以及事無知是煩惱障，分別之智是智障呢？如《勝鬘經》中說，五住地煩惱及其生起都叫做煩惱，明確說明五住地煩惱以及事無知是煩惱障。說到分別之智是智障，如《寶性論》所說，有四種障礙，使人不能證得如來的清凈、真我、真樂、真常。一是緣相，指無明地，因為這種障礙，不能證得如來究竟的真凈。二是因相，指無漏業，因為這種障礙，不能證得真我。三是生相，指意生身，因為這種障礙，不能證得真樂。四是壞相，指變易死，因為這種障礙，不能證得真常。既然《寶性論》宣說了無漏業障使人不能證得真我，所以可以確定，分別緣慮之智就是智障。又如《地論》八六地中說，智障的清凈之因是不分別的空三昧，以不分別作為智障的清凈，明確說明，就是用分別之智作為智障。又如《楞伽經》說，妄想的火焰熄滅，智慧熄滅，那就是我的涅槃。熄滅了妄想的火焰和智慧，才算是涅槃。明確說明，所要熄滅的妄想之慧是障礙。又如龍樹菩薩所說，如同覺觀，從下往上看是善的，但從第二禪往上看，就是罪過。乃至非想非非想處天，從下往上看是善的，但從出世道往上看，就是罪過。像這樣，智慧的觀照，從世俗的角度看是善的，但從實相的角度看，也是罪過。既然說是罪過，為什麼不是障礙呢？粗略地確定就是這樣。接下來解釋它們的名稱。五住地性結以及事無知，本體是闇昧迷惑、擾亂身心的法，所以叫做煩惱。
【English Translation】 English version There are two kinds. The first is the mind of Buddhas and Bodhisattvas acting in the world. The second is the mind of Buddhas and Bodhisattvas attaining the ultimate truth, because the four abodes of affliction (Skt. catvāri niveśasthānāni) are severed, the mind of conventional truth (Skt. saṃvṛti-satya) is liberated. Because ignorance (Skt. avidyā) is eliminated, the mind of ultimate truth (Skt. paramārtha-satya) attains liberation. 'Liberation through wisdom' means illuminating all kinds of wisdom in the world, thereby attaining liberation (these two aspects are concluded).
In the third section, there are also four aspects: first, defining the characteristics of the obstacles; second, explaining the names of the obstacles; third, clarifying the places where the obstacles are severed; and fourth, distinguishing liberation in relation to the obstacles. Regarding defining the characteristics, how do we know that the five abodes of inherent afflictions (pañca vastūni) and ignorance of facts are afflictive obstacles (Skt. kleśa-āvaraṇa), and discriminating wisdom is a cognitive obstacle (Skt. jñeya-āvaraṇa)? As stated in the Śrīmālādevī Siṃhanāda Sūtra, the five abodes and their arising are both called afflictions, clearly indicating that the five abodes and ignorance of facts are afflictive obstacles. Regarding discriminating wisdom as a cognitive obstacle, as stated in the Ratnagotravibhāga, there are four kinds of obstacles that prevent one from attaining the pure, true self, bliss, and permanence of the Tathāgata. First, the aspect of conditions (Skt. ālambana-lakṣaṇa), referring to the ground of ignorance (Skt. avidyā-bhūmi), which prevents one from attaining the ultimate purity of the Tathāgata. Second, the aspect of cause (Skt. hetu-lakṣaṇa), referring to non-outflow actions (Skt. anāsrava-karma), which prevents one from attaining the true self. Third, the aspect of birth (Skt. janma-lakṣaṇa), referring to the mind-made body (Skt. manomaya-kāya), which prevents one from attaining true bliss. Fourth, the aspect of decay (Skt. vināśa-lakṣaṇa), referring to changeful death (Skt. vipariṇāma-maraṇa), which prevents one from attaining true permanence. Since the Ratnagotravibhāga declares that non-outflow actions obstruct the attainment of the true self, it is certain that discriminating wisdom is a cognitive obstacle. Furthermore, as stated in the Daśabhūmika Sūtra, in the eighth and sixth grounds, the pure cause of cognitive obstacles is the non-discriminating samādhi of emptiness (Skt. śūnyatā-samādhi). Non-discrimination is the purification of cognitive obstacles, clearly indicating that discriminating wisdom itself is the cognitive obstacle. Moreover, as stated in the Laṅkāvatāra Sūtra, the flickering flame of delusion and wisdom being extinguished is my nirvāṇa. Only extinguishing the flickering flame of delusion and wisdom is nirvāṇa. Clearly, the wisdom of delusion that is to be extinguished is an obstacle. Furthermore, as Nāgārjuna said, like perception and contemplation (Skt. vitarka-vicāra), they are good when viewed from below, but when viewed from the second dhyāna, they are faults. Even the realm of neither perception nor non-perception (Skt. naivasaṃjñānāsaṃjñāyatana), is good when viewed from below, but when viewed from the path of transcendence, it is a fault. Likewise, the contemplation of wisdom is good when viewed from the worldly perspective, but when viewed from the perspective of reality, it is also a fault. Since it is said to be a fault, why is it not an obstacle? This is a rough determination. Next, explaining their names. The five abodes of inherent afflictions and ignorance of facts are fundamentally dark, deluded, and disturbing dharmas, hence they are called afflictions.
分別之智。能礙真證無分別慧。故名智障。問曰。此智慧顯真德。何故言障。釋言。此智慧除闇惑。分能顯真。是故經中說爲了因。多義妨真。故複名障。如藥治病。若藥不去藥覆成患。此亦如是。云何妨真。如維摩說。寂滅是菩提。滅諸相。故此智是相。所以是障。不觀是菩提。離諸緣故。此智是緣。所以是障。不行是菩提。無憶念故。此智憶念。所以是障。斷是菩提。斷諸見故。此智是見。所以是障。離是菩提。離妄想故。此智妄想。所以是障。障是菩提。障諸愿故。此智是愿。所以是障。菩提真明。此智性闇。所以是障。如世樂受性是行苦。如是等過。不可具陳。皆違真德。故說為障。名義如是。次辨斷處。斷處有二。一地前地上相對分別。二直就地上世出世間相對分別。就初對中。義復有三。一隱顯互論。解行已前。增相修故。斷煩惱障。初地已上。舍相修故。斷除智障。云何增相。能斷煩惱。煩惱正以闇惑為患。從初以來。修習明解。緣智轉增。闇惑漸舍。至解行時。明解增上。惑障窮盡。說之為斷。云何舍相能斷智障。智障正以分別為過。初地已上。窮證自實。緣修漸舍。分別過滅。名斷智障。二優劣相形。地前菩薩。唯斷煩惱。初地已上。對治深廣。二障雙除。三就實通論地前地上。並斷二障。煩惱通
【現代漢語翻譯】 現代漢語譯本 分別之智，能障礙真實證悟無分別的智慧，所以稱為智障（jì zhàng，智力上的障礙）。 問：這種智慧能夠顯現真實的功德，為什麼說它是障礙呢？ 答：這種智慧能夠去除黑暗和迷惑，部分地能夠顯現真實。因此，經典中說它是爲了因（wèi le yīn，原因）。但它多方面的意義妨礙了真理，所以又稱為障礙。如同藥物治療疾病，如果藥物不能去除，反而會成為新的疾病。這種情況也是如此。 問：如何妨礙真理呢？ 答：如維摩詰（Wéimójié，一位在家菩薩）所說：寂滅是菩提（Pútí，覺悟），因為滅除了一切相（xiàng，表象）。而這種智慧是有相的，所以是障礙。不觀是菩提，因為遠離了一切緣（yuán，條件）。而這種智慧是緣，所以是障礙。不行是菩提，因為沒有憶念（yìniàn，記憶和思考）。而這種智慧有憶念，所以是障礙。斷是菩提，因為斷除了一切見（jiàn，觀點）。而這種智慧是見，所以是障礙。離是菩提，因為遠離了妄想（wàngxiǎng，虛妄的想法）。而這種智慧有妄想，所以是障礙。障是菩提，因為障礙了一切愿（yuàn，願望）。而這種智慧是愿，所以是障礙。菩提是真正的光明，而這種智慧的性質是黑暗，所以是障礙。如同世間的快樂感受，其性質是行苦（xíng kǔ，變遷之苦）。像這樣的過失，無法一一陳述，都違背了真實的功德，所以說它是障礙。名義就是這樣。 接下來辨別斷除之處。斷除之處有二：一是地前（dì qián，菩薩修行的初級階段）和地上（dì shàng，菩薩修行的較高階段）相對分別，二是直接就地上世間（shìjiān，凡人的世界）和出世間（chū shìjiān，超越凡人的世界）相對分別。就最初的對比中，意義又有三種：一是隱顯互相討論。在理解和修行之前，因為增長相的修習，所以斷除煩惱障（fánnǎo zhàng，由煩惱引起的障礙）。初地以上，因為捨棄相的修習，所以斷除智障。 問：如何增長相就能斷除煩惱呢？ 答：煩惱主要以黑暗和迷惑為患。從最初以來，修習明智的理解，憑藉智慧逐漸增長，黑暗和迷惑逐漸捨棄。到理解和修行的時候，明智的理解增長到極點，迷惑和障礙完全斷盡，就稱為斷除。 問：如何捨棄相就能斷除智障呢？ 答：智障主要以分別作為過失。初地以上，徹底證悟自身的真實，憑藉修習逐漸捨棄，分別的過失消滅，稱為斷除智障。 二是優劣互相比較。地前的菩薩，只斷除煩惱。初地以上，對治更加深入和廣泛，兩種障礙同時斷除。 三是就真實情況通盤討論，地前和地上，都斷除兩種障礙。煩惱是普遍存在的。
【English Translation】 English version The wisdom of differentiation obstructs the true realization of non-discriminating wisdom, hence it is called 'Wisdom-Obstruction' (zhàng, obstacle). Question: This wisdom can manifest true merit, why is it said to be an obstruction? Answer: This wisdom can remove darkness and delusion, and partially manifest truth. Therefore, the scriptures say it is a 'proximate cause' (yīn, cause). However, its multifaceted meanings hinder truth, so it is also called an obstruction. It is like medicine treating illness; if the medicine is not removed, it becomes a new ailment. This situation is similar. Question: How does it obstruct truth? Answer: As Vimalakirti (Wéimójié, a lay bodhisattva) said: 'Quiescence is Bodhi (Pútí, enlightenment) because it extinguishes all forms (xiàng, appearances).' This wisdom has form, so it is an obstruction. 'Non-observation is Bodhi' because it is apart from all conditions (yuán, conditions). This wisdom is a condition, so it is an obstruction. 'Non-action is Bodhi' because there is no recollection (yìniàn, memory and thought). This wisdom has recollection, so it is an obstruction. 'Cessation is Bodhi' because it ceases all views (jiàn, viewpoints). This wisdom is a view, so it is an obstruction. 'Separation is Bodhi' because it is apart from delusion (wàngxiǎng, false thoughts). This wisdom has delusion, so it is an obstruction. 'Obstruction is Bodhi' because it obstructs all vows (yuàn, vows). This wisdom is a vow, so it is an obstruction. Bodhi is true light, but the nature of this wisdom is darkness, so it is an obstruction. Like worldly pleasure, its nature is the suffering of change (xíng kǔ, suffering of impermanence). Such faults cannot be fully enumerated; they all violate true merit, so it is said to be an obstruction. Such is the meaning of the terms. Next, we distinguish the places of cessation. There are two places of cessation: first, relative distinction between before the ground (dì qián, the initial stages of a bodhisattva's practice) and on the ground (dì shàng, the higher stages of a bodhisattva's practice); second, direct relative distinction between the worldly (shìjiān, the world of ordinary beings) and the supramundane (chū shìjiān, beyond the world of ordinary beings) on the ground. In the initial comparison, there are three meanings: first, hidden and manifest are discussed mutually. Before understanding and practice, because of cultivating the increase of characteristics, the Obstruction of Afflictions (fánnǎo zhàng, obstacles caused by afflictions) is severed. From the first ground onwards, because of cultivating the abandonment of characteristics, the Wisdom-Obstruction is severed. Question: How can increasing characteristics sever afflictions? Answer: Afflictions are mainly troubled by darkness and delusion. From the beginning, cultivating intelligent understanding, relying on wisdom gradually increases, and darkness and delusion are gradually abandoned. When understanding and practice arrive, intelligent understanding increases to the extreme, and delusion and obstruction are completely severed, which is called severance. Question: How can abandoning characteristics sever the Wisdom-Obstruction? Answer: The Wisdom-Obstruction mainly takes differentiation as a fault. From the first ground onwards, thoroughly realizing one's own truth, relying on cultivation gradually abandons, and the fault of differentiation is extinguished, which is called severance of the Wisdom-Obstruction. Second, superior and inferior are compared mutually. Bodhisattvas before the ground only sever afflictions. From the first ground onwards, the antidotes are deeper and broader, and the two obstructions are severed simultaneously. Third, in a comprehensive discussion of the actual situation, both before and on the ground, both obstructions are severed. Afflictions are universally present.
除。義在可知。云何地前能滅智障。事識中解。以漸息滅。妄識中智。漸現前故。如地持云。種性菩薩六入殊勝展轉相續。無始法爾。當知。即是真實行德。既得證實。寧不捨妄。故知。地前亦斷智障。此初對竟。次就地上世出世間相對分別。初二三地。名為世間。四地以上。名為出世。于中亦有三門分別。一隱顯互論。三地以還。世間之行。斷煩惱障。四地已上。出世真慧。斷除智障。云何世間斷煩惱障。如地論說。初地斷除凡夫我障。凡夫我是見一處住地。第二地中。斷除能起犯戒煩惱。犯戒煩惱。即是欲愛色愛有愛三種住地。第三明地斷除闇相聞思修等諸法妄障。闇相即是無明住地。云何出世間能斷智障。智障有三。一是智障。所謂分別空有之心。二是體障。所謂建立神智之體。相狀如何。謂彼緣智正觀諸法非有非無。舍前分別有無之礙。雖舍分別有無之礙。而猶見已以為能觀。如為所觀。見已能觀。心與如異。如為所觀。如與心別。由見已心與如別故。未能泯舍神智之礙。說為體障。三是治想。通而論之。向前二種。俱是治想。但此一門。治中究竟。偏與治名。然此治想。亦是緣智。對治破前神智之礙。實心合如。雖複合如。論其體性。猶是七識生滅之法。障于真證無生滅慧。故名為障。障別如此。治斷云何
【現代漢語翻譯】 現代漢語譯本 消除。其含義在於可以理解。那麼，如何在地前（菩薩十地之前）就能滅除智障呢？在事識（認識事物之識）中理解，通過逐漸息滅（煩惱），妄識（虛妄之識）中的智慧逐漸顯現的緣故。如《地持經》所說：『種性菩薩的六入（六根）殊勝，輾轉相續，無始以來就是如此。』應當知道，這就是真實的修行功德。既然得到了真實的證悟，怎麼能不捨棄虛妄呢？所以知道，地前也能斷除智障。這是第一個對比結束。接下來就地上（菩薩十地）世間和出世間相對比分別。初地、二地、三地，名為世間；四地以上，名為出世間。其中也有三方面分別：一是隱顯互論，三地及以下，世間的修行，斷除煩惱障；四地及以上，出世的真慧，斷除智障。 如何世間斷除煩惱障？如《地論》所說，初地斷除凡夫的我執障，凡夫的我執是見一處住地（執著于某種見解）。第二地中，斷除能引起犯戒煩惱的（煩惱），犯戒煩惱，即是欲愛、色愛、有愛三種住地（煩惱的根源）。第三明地斷除闇相（昏昧之相），聞思修等諸法妄障。闇相即是無明住地（根本的迷惑）。 如何出世間能斷智障？智障有三種：一是智障，就是分別空有之心；二是體障，就是建立神智之體。相狀如何？就是他緣智（依靠因緣而生的智慧）正觀諸法非有非無，捨棄先前分別有無的障礙。雖然捨棄了分別有無的障礙，但仍然認為自己是能觀者，如為所觀（真如為所觀對像）。認為自己是能觀者，心與如（真如）不同，如為所觀，如與心有別。由於認為自己的心與如不同，所以未能泯滅捨棄神智的障礙，這稱為體障。三是治想（對治之想），總的來說，向前兩種都是治想，但這一方面，在對治中最為究竟，所以偏稱為治想。然而這種治想，也是緣智，對治破除先前的神智之礙，使實心與如（真如）相合。雖然複合如，但論其體性，仍然是七識（末那識）生滅之法，障礙了真證無生滅慧（不生不滅的智慧），所以稱為障。智障的分別就是這樣。如何對治斷除呢？
【English Translation】 English version Elimination. The meaning lies in what can be understood. How can one extinguish the jñāna-āvaraṇa (智障, knowledge obscurations) before reaching the bhūmis (菩薩十地, ten grounds of a Bodhisattva)? It is understood within the realm of vijñāna (識, consciousness), gradually extinguishing (afflictions), so that the wisdom within the vikalpa-jñāna (妄識, discriminating consciousness) gradually manifests. As stated in the Bodhisattva-bhūmi (地持經): 'The six entrances (六入, six sense organs) of a gotra (種性, lineage) Bodhisattva are supremely excellent, continuously succeeding each other, naturally so from beginningless time.' It should be known that this is the true virtue of practice. Since one has attained true realization, how can one not abandon delusion? Therefore, it is known that jñāna-āvaraṇa (智障, knowledge obscurations) can also be severed before reaching the bhūmis (菩薩十地, ten grounds of a Bodhisattva). This concludes the first comparison. Next, regarding the bhūmis (菩薩十地, ten grounds of a Bodhisattva), a distinction is made between the mundane and supramundane. The first, second, and third bhūmis are called mundane; the fourth bhūmi and above are called supramundane. Within this, there are also three aspects to distinguish: first, a mutual discussion of the hidden and manifest. Up to the third bhūmi, mundane practice severs kleśa-āvaraṇa (煩惱障, afflictive obscurations); from the fourth bhūmi onwards, supramundane true wisdom severs jñāna-āvaraṇa (智障, knowledge obscurations). How does the mundane sever kleśa-āvaraṇa (煩惱障, afflictive obscurations)? As stated in the Yogācārabhūmi-śāstra (地論), the first bhūmi severs the ātma-graha (我執, self-grasping) of ordinary beings. The ātma-graha (我執, self-grasping) of ordinary beings is the sthāna (住地, abiding place) of dwelling in one view (執著于某種見解). In the second bhūmi, (afflictions) that can give rise to the transgression of precepts are severed. These transgressions of precepts are the three sthānas (住地, abiding place) of kāma-tanha (欲愛, desire-craving), rūpa-tanha (色愛, form-craving), and bhava-tanha (有愛, existence-craving). The third luminous bhūmi severs the darkness aspect (昏昧之相), the delusive obscurations of the dharmas (法, teachings) of hearing, thinking, and cultivating. The darkness aspect is the sthāna (住地, abiding place) of avidyā (無明, ignorance). How does the supramundane sever jñāna-āvaraṇa (智障, knowledge obscurations)? There are three types of jñāna-āvaraṇa (智障, knowledge obscurations): first, jñāna-āvaraṇa (智障, knowledge obscurations) itself, which is the mind that discriminates between emptiness and existence; second, the obstacle of substance, which is the establishment of the substance of divine wisdom. What is its appearance? It is that prajñā (智, wisdom) arising from conditions correctly contemplates all dharmas as neither existent nor nonexistent, abandoning the previous obstacle of discriminating between existence and nonexistence. Although the obstacle of discriminating between existence and nonexistence is abandoned, one still sees oneself as the one who is able to contemplate, and tathatā (如, suchness) as the object of contemplation. Seeing oneself as the one who is able to contemplate, the mind is different from tathatā (如, suchness); tathatā (如, suchness) is separate from the mind. Because one sees one's own mind as different from tathatā (如, suchness), one has not been able to extinguish and abandon the obstacle of divine wisdom, which is called the obstacle of substance. Third is the thought of antidote, generally speaking, the previous two are both thoughts of antidote, but this aspect is the most thorough in the antidote, so it is specifically called the thought of antidote. However, this thought of antidote is also prajñā (智, wisdom) arising from conditions, counteracting and breaking the previous obstacle of divine wisdom, causing the true mind to unite with tathatā (如, suchness). Although it unites with tathatā (如, suchness), in terms of its substance, it is still the dharma (法, teachings) of arising and ceasing of the seventh consciousness (末那識, manas-vijñāna), obstructing the true realization of non-arising and non-ceasing wisdom, so it is called an obstacle. Such is the distinction of jñāna-āvaraṇa (智障, knowledge obscurations). How does one counteract and sever it?
。始從四地乃至七地。斷除智障。入第八地。斷除體障。八地已上。至如來地。斷除治想。云何斷智。四五六地。觀空破有。舍離分別取有之智。故地論中廣明。四地觀察諸法不生不滅。舍離分別解法慢心。第五地中。觀察三世佛法平等。舍離分別身凈慢心。第六地中。觀法平等。舍離分別染凈慢心。此皆觀空。破取有心。第七地中。觀諸法如。舍前分別取空之心。離如是等。名斷智障。云何八地。斷除體障。前七地中。雖觀法如。猶見已心以為能觀。如為所觀。以是見故。心與如異。不能廣大任運不動。入第八地。破此智礙。觀察如外由來無心心外無如。如外無心。無心異如。心外無如。無如異心。無心異如。不見能知。無如異心。不見所知。能所既亡泯同一相。便舍分別功用之意。舍功用故。行與如等。廣大不動。名入八地。此德成時。名斷體障。云何八地至如來地。斷除治想。向前八地。斷除體障。治想猶存。故八地云。此第八地。雖無障想。非無治想。然此治想。八地已上。漸次斷除。至佛乃盡。彼云何。斷分別息故真相現前。覺法唯真本來無妄。以此見真無妄力故。能令妄治前不生後後不報前。於是滅盡。至極微細。不復可以觀解破遣。唯可修力任運舍之。八地已上。熏修力故。令彼治想運運自謝。真證行
【現代漢語翻譯】 現代漢語譯本：從四地到七地開始，斷除智障（對智慧的障礙）。進入第八地，斷除體障（對身體的障礙）。八地以上，直到如來地（佛的境界），斷除治想（對治法的執著）。 如何斷除智障？在四地、五地、六地，通過觀空來破除對有的執著，捨棄分別取有的智慧。因此，《地論》中詳細闡述，四地觀察諸法不生不滅，捨棄分別理解法而產生的傲慢心。第五地中，觀察三世佛法平等，捨棄分別自身清凈而產生的傲慢心。第六地中，觀察法平等，捨棄分別染凈而產生的傲慢心。這些都是通過觀空，破除執取有為的心。 在第七地中，觀察諸法如如不動，捨棄之前分別取空的心。遠離這些，就叫做斷除智障。 什麼是第八地斷除體障？在前七地中，雖然觀察法如如不動，仍然認為自己的心是能觀者，如是所觀對象。因為這種見解，心與如是不同的，不能廣大自在、任運不動。進入第八地，破除這種智慧的障礙，觀察如之外本來沒有心，心之外沒有如。如之外沒有心，沒有心與如是不同的；心之外沒有如，沒有如與心是不同的。沒有心與如不同，所以不見能知者；沒有如與心不同，所以不見所知者。能觀和所觀都消失了，泯滅為同一相，便捨棄了分別功用的意念。捨棄功用，行為就與如相等同，廣大不動，這叫做進入第八地。這種功德成就時，就叫做斷除體障。 從第八地到如來地，如何斷除治想？在之前的八地中，斷除了體障，但治想仍然存在。所以八地說：『這第八地，雖然沒有障想，並非沒有治想。』然而這種治想，從八地以上，逐漸斷除，直到成佛才完全消失。那是如何斷除的呢？因為分別止息，所以真相顯現。覺悟到法唯有真如，本來沒有虛妄。憑藉這種見到真如無妄的力量，能夠使虛妄的對治，前念不生，后念不報前念，於是滅盡，達到極其微細的程度，不再可以用觀解來破除遣除，只能依靠修行的力量，任運地捨棄它。八地以上，依靠熏修的力量，使那治想自然而然地消失，真如證悟之行。
【English Translation】 English version: Starting from the Fourth Ground up to the Seventh Ground, one eliminates the intellectual obscurations (obstacles to wisdom). Entering the Eighth Ground, one eliminates the corporeal obscurations (obstacles related to the body). From the Eighth Ground onwards, up to the Tathagata Ground (the state of Buddhahood), one eliminates the remedial thoughts (attachment to remedial practices). How are intellectual obscurations eliminated? In the Fourth, Fifth, and Sixth Grounds, one breaks through attachment to existence by contemplating emptiness, abandoning the wisdom of discriminating and grasping at existence. Therefore, the Treatise on the Grounds elaborates that the Fourth Ground observes that all dharmas neither arise nor cease, abandoning the pride arising from discriminating understanding of the Dharma. In the Fifth Ground, one observes the equality of the Buddhadharma of the three times, abandoning the pride arising from discriminating one's own pure body. In the Sixth Ground, one observes the equality of dharmas, abandoning the pride arising from discriminating between defilement and purity. All of these involve contemplating emptiness to break through the mind that grasps at existence. In the Seventh Ground, one observes that all dharmas are suchness (tathata), abandoning the previous mind of discriminating and grasping at emptiness. Separating from these is called eliminating intellectual obscurations. What is the elimination of corporeal obscurations in the Eighth Ground? In the previous seven grounds, although one observes that dharmas are suchness, one still sees one's own mind as the observer and suchness as the observed object. Because of this view, the mind and suchness are different, and one cannot be vast, unconstrained, and unmoving. Entering the Eighth Ground, one breaks through this obstacle of wisdom, observing that there is originally no mind outside of suchness, and no suchness outside of the mind. There is no mind outside of suchness, and no mind is different from suchness; there is no suchness outside of the mind, and no suchness is different from the mind. Since no mind is different from suchness, one does not see a knower; since no suchness is different from the mind, one does not see an object of knowledge. When the observer and the observed both vanish, merging into a single aspect, one abandons the intention of discriminating effort. Because one abandons effort, conduct becomes equal to suchness, vast and unmoving, which is called entering the Eighth Ground. When this virtue is accomplished, it is called eliminating corporeal obscurations. How are remedial thoughts eliminated from the Eighth Ground to the Tathagata Ground? In the previous eight grounds, corporeal obscurations have been eliminated, but remedial thoughts still remain. Therefore, the Eighth Ground says: 'This Eighth Ground, although without obscuring thoughts, is not without remedial thoughts.' However, these remedial thoughts are gradually eliminated from the Eighth Ground onwards, until they completely disappear upon attaining Buddhahood. How are they eliminated? Because discrimination ceases, true suchness manifests. One realizes that the Dharma is only true reality, originally without delusion. Relying on the power of seeing this true reality without delusion, one can cause the remedial practices for delusion to not arise in the future, and the subsequent thought does not retaliate against the previous thought, thus extinguishing them, reaching an extremely subtle level, no longer able to be broken through or dispelled by contemplation and understanding, but only able to be abandoned naturally by relying on the power of practice. From the Eighth Ground onwards, relying on the power of habitual practice, one causes those remedial thoughts to naturally disappear, the practice of realizing true suchness.
德運運自顯。至如來地妄盡究竟。真德窮滿。名除治想。此是第一隱顯互論。二優劣相形。初二三地。對治微劣。唯斷煩惱。四地已上。對治深廣。二障雙除。三就實通論。始從初地乃至佛地。當知唸唸二障並斷。緣智漸明。斷煩惱障。真德漸顯。滅除智障。治斷如是。次對障辨脫。就此門中。除斷煩惱。二脫俱生。息除智障。二脫俱顯。相狀如何。前修對治斷煩惱時。能治之道。必依真起。所依之真。恒隨妄轉。故以妄修薰發真心。令彼真中二脫德生。真德雖生。猶與七識緣智和合。為彼隱覆真德不顯。息除彼智。真德方顯。其猶蠟印蠟與泥合。令彼泥上文像隨生。泥文雖生。蠟印覆之不得顯現。動去蠟印其文方顯。彼亦如是。二障之義。難以淵窮。且隨大綱略標旨況。
三障義兩門分別(釋名一 斷處二)
言三障者。謂面板骨。論其體性。唯一無明。故地持中說為智障。粗細不同。分為此三。相狀如何。所障法身事等如髓。能障無明階降不同。如面板骨。粗品無明。浮淺如皮。故就喻名說為皮障。中品無明次深如膚。故從喻稱說為膚障。細品無明。窮深如骨。從喻立目說為骨障。亦可從於所障為名。所障法身階降有四。一皮二膚三骨四髓。地前菩薩法身如皮。初地已上乃至七地法身如膚。八地已上
【現代漢語翻譯】 現代漢語譯本：德行自然顯現。到達如來果地，虛妄完全斷盡，達到究竟，真實的德行圓滿無缺。名為『除治想』。這是第一種隱顯相互作用的論述。第二種是優劣相互比較。最初的二地和三地，對治的力量微弱，只能斷除煩惱。四地以上，對治的力量深廣，煩惱障和所知障都能同時斷除。第三種是就真實層面進行通盤論述。從初地開始，乃至佛地，應當知道唸唸之間，兩種障礙都在不斷斷除，因為智慧逐漸明朗，斷除煩惱障，真實的德行逐漸顯現；滅除所知障，對治斷除就是這樣。接下來是對障礙的辨別和解脫。就這個方面來說，斷除煩惱時，兩種解脫同時產生；息滅所知障時，兩種解脫同時顯現。這些狀態是怎樣的呢？之前修習對治斷除煩惱時，能進行對治的道路，必定依靠真如而生起。所依靠的真如，總是隨著虛妄而運轉。所以用虛妄的修習來啓發真心，使那真心中兩種解脫的功德產生。真德雖然產生，仍然與第七識的緣智和合，被它遮蔽覆蓋，所以真德不能顯現。息滅了那種智慧，真德才顯現出來。這就像用蠟印蓋在泥上，使泥上隨著產生花紋影象。泥上的花紋雖然產生，但被蠟印覆蓋著，不能顯現出來。拿開蠟印，花紋才顯現出來。道理也是這樣。兩種障礙的意義，難以徹底探究，姑且按照大的綱要，簡略地標明它的旨意和情況。 三障的意義從兩方面分別（解釋名稱一，斷除之處二）： 所說的三障，是指面板障、膚障、骨障。從它們的體性來說，唯一是無明。所以《地持經》中說為智障（Jnana-avarana）。因為粗細不同，所以分為這三種。它們的相狀是怎樣的呢？它們所障礙的法身，重要性等同於骨髓；能障礙的無明，等級不同，如同面板和骨頭。粗品的無明，浮淺如同面板，所以就用比喻來命名，說為面板障。中品的無明，深度僅次於面板，如同膚，所以從比喻來稱呼，說為膚障。細品的無明，窮極深遠如同骨頭，從比喻來立名，說為骨障。也可以從所障礙的對象來命名。所障礙的法身，等級有四種：一、面板；二、膚；三、骨；四、髓。地前菩薩的法身如同面板。初地以上乃至七地的菩薩，法身如同膚。八地以上……
【English Translation】 English version: Virtues manifest naturally. Upon reaching the Tathagata (Thus Come One) ground, delusion is completely exhausted, reaching ultimate perfection, and true virtues are fully complete. This is called 'removing the thought of treatment'. This is the first discussion of mutual concealment and manifestation. The second is the comparison of superiority and inferiority. The initial two and three grounds have weak counteractive forces, only able to sever afflictions (Kleshas). The fourth ground and above have profound and extensive counteractive forces, simultaneously removing both the affliction-obscurations (Klesha-avarana) and the knowledge-obscurations (Jnana-avarana). The third is a comprehensive discussion on the real aspect. From the first ground to the Buddha ground, know that in every moment, both obscurations are continuously severed, as wisdom gradually becomes clear. Severing the affliction-obscurations, true virtues gradually manifest; eliminating the knowledge-obscurations, the treatment and severance are thus. Next is the distinction and liberation from obscurations. In this aspect, when severing afflictions, both liberations arise simultaneously; when extinguishing knowledge-obscurations, both liberations manifest simultaneously. What are these states like? When previously cultivating the counteractive force to sever afflictions, the path of counteraction must arise based on Suchness (Tathata). The Suchness relied upon always revolves with delusion. Therefore, using delusional cultivation to inspire the true mind, causing the virtues of both liberations to arise within that true mind. Although true virtues arise, they still combine with the seventh consciousness's cognitive wisdom, being concealed and covered by it, so true virtues cannot manifest. Extinguishing that wisdom, true virtues then manifest. This is like using a wax seal on mud, causing patterns and images to arise on the mud. Although the patterns on the mud arise, they are covered by the wax seal and cannot appear. Removing the wax seal, the patterns then appear. The principle is the same. The meaning of the two obscurations is difficult to thoroughly explore; let us briefly indicate its meaning and situation according to the major outline. The meaning of the three obscurations is distinguished in two aspects (explaining the names one, the places of severance two): The so-called three obscurations refer to the skin-obscuration, the flesh-obscuration, and the bone-obscuration. In terms of their nature, they are solely ignorance (Avidya). Therefore, the Bodhisattva-bhumi Sutra says they are knowledge-obscurations (Jnana-avarana). Because of the difference in coarseness and fineness, they are divided into these three. What are their characteristics? The Dharmakaya (Dharma-body) that they obstruct is as important as marrow; the ignorance that obstructs has different levels, like skin and bone. Coarse ignorance is shallow like skin, so it is named metaphorically as skin-obscuration. Medium ignorance is next in depth to skin, like flesh, so it is called flesh-obscuration from the metaphor. Fine ignorance is extremely deep like bone, so it is named bone-obscuration from the metaphor. It can also be named from the object being obstructed. The Dharmakaya being obstructed has four levels: one, skin; two, flesh; three, bone; four, marrow. The Dharmakaya of Bodhisattvas before the grounds is like skin. The Dharmakaya of Bodhisattvas from the first ground to the seventh ground is like flesh. The eighth ground and above...
至第十地法身如骨。如來地中法身如髓。能障無明差別有三。謂粗中細。粗品無明有兩種義。說為皮障。一粗品無明與彼先成下品法身。一處在同。如似世人皮中之患故曰皮障。二粗品無明。障于未起下品法身故云皮障。中品無明亦有兩義。說為膚障。一中品無明與彼先成中品法身。同在一處。如似世人膚中之患故名膚障。二中品無明。障于未起中品法身故稱膚障。細品無明。亦有兩義。說為骨障。一微細無明。與彼先成微細法身。同在一處。如似世人骨中之患故名骨障。二微細無明。障于未起微細法身故名骨障。法身之髓。精窮出累。故不說障。隨義細分。理亦有之。故地論中說如來地有微細障。名義如是。
次辨斷處。初皮障者。始從解行至歡喜地。斷之窮盡。故地持云。初阿僧祇解行住過入歡喜地。皮障斷也。第二膚障。始從初地至第八地。斷之究竟。故地持云。第二僧祇遠行住過入不動地。膚障斷也。第三骨障。始從八地至如來地。究竟窮盡。故地持云。第三僧祇過畢竟住入如來地。骨障斷也。相續解脫。亦如此說三障之義。略辨如是。
三根三道三毒煩惱義四門分別(釋名一 廢立二 相對辨異三 料簡優劣四)
第一釋名。言三根者。謂貪瞋癡。染境名貪。忿怒曰瞋。闇惑名癡。此三
【現代漢語翻譯】 現代漢語譯本
至於第十地（Dashabhumi）的法身（Dharmakaya），好比骨頭。如來地（Tathagatagarbha）中的法身，好比骨髓。能夠遮障無明（Avidya）的差別有三種，分別是粗、中、細。粗品無明有兩種含義，被稱為皮障。一是粗品無明與已經成就的下品法身處在同一處所，就像世人面板中的疾病，所以稱為皮障。二是粗品無明遮障尚未生起的下品法身，所以稱為皮障。中品無明也有兩種含義，被稱為膚障。一是中品無明與已經成就的中品法身處在同一處所，就像世人面板中的疾病，所以稱為膚障。二是中品無明遮障尚未生起的中品法身，所以稱為膚障。細品無明也有兩種含義，被稱為骨障。一是微細無明與已經成就的微細法身處在同一處所，就像世人骨頭中的疾病，所以稱為骨障。二是微細無明遮障尚未生起的微細法身，所以稱為骨障。法身的骨髓，精妙深邃，超越一切累贅，所以不說有遮障。如果根據意義細緻劃分，道理上也是存在的。所以《地論》（Dashabhumika-sutra）中說如來地有微細的遮障，名義就是這樣。
其次辨別斷除之處。最初的皮障，從解行位（Adhimukti-carya-bhumi）開始，到歡喜地（Pramudita-bhumi）斷除窮盡。所以《地持經》（Bodhisattvabhumi）中說，第一個阿僧祇劫（Asankhyeya-kalpa），解行位經過，進入歡喜地，皮障斷除。第二種膚障，從初地（初地）到第八地（Acalā-bhūmi），斷除究竟。所以《地持經》中說，第二個阿僧祇劫，遠行地經過，進入不動地，膚障斷除。第三種骨障，從第八地到如來地，究竟窮盡。所以《地持經》中說，第三個阿僧祇劫，經過畢竟住地，進入如來地，骨障斷除。相續解脫，也如此說明三種遮障的意義。大致辨別如上。
三根（Tri-mula）、三道（Tri-marga）、三毒（Tri-visa）煩惱義，從四個方面分別（解釋名稱一，廢立二，相對辨異三，料簡優劣四）。
第一，解釋名稱。所說的三根，是指貪（Raga）、嗔（Dvesha）、癡（Moha）。染著境界名為貪，忿怒惱恨叫做嗔，昏暗迷惑稱為癡。這三種 English version
As for the Dharmakaya (法身, body of the Dharma) at the Tenth Bhumi (第十地, tenth ground), it is like bone. The Dharmakaya in the Tathagatagarbha (如來地, womb of the Tathagata) is like marrow. There are three kinds of obscurations that can hinder ignorance (Avidya, 無明), namely, coarse, medium, and subtle. Coarse ignorance has two meanings and is called the 'skin obscuration'. First, coarse ignorance and the already accomplished inferior Dharmakaya are in the same place, like a disease in the skin of a person, hence it is called the 'skin obscuration'. Second, coarse ignorance obstructs the inferior Dharmakaya that has not yet arisen, hence it is called the 'skin obscuration'. Medium ignorance also has two meanings and is called the 'flesh obscuration'. First, medium ignorance and the already accomplished medium Dharmakaya are in the same place, like a disease in the flesh of a person, hence it is called the 'flesh obscuration'. Second, medium ignorance obstructs the medium Dharmakaya that has not yet arisen, hence it is called the 'flesh obscuration'. Subtle ignorance also has two meanings and is called the 'bone obscuration'. First, subtle ignorance and the already accomplished subtle Dharmakaya are in the same place, like a disease in the bone of a person, hence it is called the 'bone obscuration'. Second, subtle ignorance obstructs the subtle Dharmakaya that has not yet arisen, hence it is called the 'bone obscuration'. The marrow of the Dharmakaya is refined, profound, and transcends all burdens, so it is not said to have obscurations. If divided meticulously according to meaning, it also exists in principle. Therefore, the Dashabhumika-sutra (地論) says that the Tathagata-bhumi has subtle obscurations, and the names and meanings are like this.
Next, distinguish the places of cutting off. The initial skin obscuration is cut off completely from the stage of Adhimukti-carya-bhumi (解行位, stage of understanding and practice) to Pramudita-bhumi (歡喜地, ground of joy). Therefore, the Bodhisattvabhumi (地持經) says that in the first Asankhyeya-kalpa (阿僧祇劫, countless eon), after passing through the stage of understanding and practice and entering the ground of joy, the skin obscuration is cut off. The second flesh obscuration is cut off completely from the first Bhumi (初地, first ground) to Acala-bhumi (第八地, immovable ground). Therefore, the Bodhisattvabhumi says that in the second Asankhyeya-kalpa, after passing through the Far-Going Ground and entering the Immovable Ground, the flesh obscuration is cut off. The third bone obscuration is completely exhausted from the eighth Bhumi to the Tathagata-bhumi. Therefore, the Bodhisattvabhumi says that in the third Asankhyeya-kalpa, after passing through the Ultimately Dwelling Ground and entering the Tathagata-bhumi, the bone obscuration is cut off. Continuous liberation also explains the meaning of the three obscurations in this way. The general distinction is as above.
The meaning of the three roots (Tri-mula, 三根), three paths (Tri-marga, 三道), and three poisons (Tri-visa, 三毒) will be distinguished from four aspects (Explanation of names 1, Establishment and abolition 2, Relative differentiation 3, Simple selection of advantages and disadvantages 4).
First, explain the names. The so-called three roots refer to Raga (貪, greed), Dvesha (嗔, hatred), and Moha (癡, delusion). Attachment to objects is called greed, anger and resentment are called hatred, and darkness and confusion are called delusion. These three
【English Translation】 English version
As for the Dharmakaya (法身, body of the Dharma) at the Tenth Bhumi (第十地, tenth ground), it is like bone. The Dharmakaya in the Tathagatagarbha (如來地, womb of the Tathagata) is like marrow. There are three kinds of obscurations that can hinder ignorance (Avidya, 無明), namely, coarse, medium, and subtle. Coarse ignorance has two meanings and is called the 'skin obscuration'. First, coarse ignorance and the already accomplished inferior Dharmakaya are in the same place, like a disease in the skin of a person, hence it is called the 'skin obscuration'. Second, coarse ignorance obstructs the inferior Dharmakaya that has not yet arisen, hence it is called the 'skin obscuration'. Medium ignorance also has two meanings and is called the 'flesh obscuration'. First, medium ignorance and the already accomplished medium Dharmakaya are in the same place, like a disease in the flesh of a person, hence it is called the 'flesh obscuration'. Second, medium ignorance obstructs the medium Dharmakaya that has not yet arisen, hence it is called the 'flesh obscuration'. Subtle ignorance also has two meanings and is called the 'bone obscuration'. First, subtle ignorance and the already accomplished subtle Dharmakaya are in the same place, like a disease in the bone of a person, hence it is called the 'bone obscuration'. Second, subtle ignorance obstructs the subtle Dharmakaya that has not yet arisen, hence it is called the 'bone obscuration'. The marrow of the Dharmakaya is refined, profound, and transcends all burdens, so it is not said to have obscurations. If divided meticulously according to meaning, it also exists in principle. Therefore, the Dashabhumika-sutra (地論) says that the Tathagata-bhumi has subtle obscurations, and the names and meanings are like this.
Next, distinguish the places of cutting off. The initial skin obscuration is cut off completely from the stage of Adhimukti-carya-bhumi (解行位, stage of understanding and practice) to Pramudita-bhumi (歡喜地, ground of joy). Therefore, the Bodhisattvabhumi (地持經) says that in the first Asankhyeya-kalpa (阿僧祇劫, countless eon), after passing through the stage of understanding and practice and entering the ground of joy, the skin obscuration is cut off. The second flesh obscuration is cut off completely from the first Bhumi (初地, first ground) to Acala-bhumi (第八地, immovable ground). Therefore, the Bodhisattvabhumi says that in the second Asankhyeya-kalpa, after passing through the Far-Going Ground and entering the Immovable Ground, the flesh obscuration is cut off. The third bone obscuration is completely exhausted from the eighth Bhumi to the Tathagata-bhumi. Therefore, the Bodhisattvabhumi says that in the third Asankhyeya-kalpa, after passing through the Ultimately Dwelling Ground and entering the Tathagata-bhumi, the bone obscuration is cut off. Continuous liberation also explains the meaning of the three obscurations in this way. The general distinction is as above.
The meaning of the three roots (Tri-mula, 三根), three paths (Tri-marga, 三道), and three poisons (Tri-visa, 三毒) will be distinguished from four aspects (Explanation of names 1, Establishment and abolition 2, Relative differentiation 3, Simple selection of advantages and disadvantages 4).
First, explain the names. The so-called three roots refer to Raga (貪, greed), Dvesha (嗔, hatred), and Moha (癡, delusion). Attachment to objects is called greed, anger and resentment are called hatred, and darkness and confusion are called delusion. These three
乃是思前煩惱。發生思業。故名為根。言三道者。所謂貪瞋及與邪見。貪瞋同前。言邪見者。謬執乖理。目之為邪。邪心推求。說之為見。以何義故。前三根中。第三名癡。此三道中。說名邪見。成實釋言。癡中增上說名邪見。暢思煩惱。必是增上。故說邪見。此三乃是思后煩惱。通暢前思。故名為道。言三毒者。名同三根。以何義故。不同三道。乃同三根。三根之中。癡名是寬。故此同之。三道之中邪見義狹。故此不同。然此三毒。通攝三界一切煩惱。一切煩惱。能害眾生。其猶毒蛇。亦如毒龍。是故就喻說名為毒。名義如是。
第二門中。約對十使料簡廢立。問曰。三根十使之中具攝幾使。依如毗曇。唯攝三使。謂貪瞋癡。不攝餘七。何故如是。釋者相傳。以五義故。建立三根。一明貪等遍通六識。故說為根。以能具生一切惡故。不同慢等唯在意地。二通五行。謂迷四諦及障修道。以能具生一切惡業故。說為根。不同見疑局在見諦。三具使性。力強能生一切惡業。故說為根。不同纏垢慳嫉等也。四斷善根時。為方便。是故證之為不善根。不同一切無記煩惱。五能發業。不同過未性成之結。要現行者。能發業故。又此三種。多惱眾生。名偏說之為不善根。又此三種眾生多起。乃至蟻等亦常起之。是以偏說為不
【現代漢語翻譯】 現代漢語譯本 這是因為思慮之前的煩惱，產生了思業，所以稱為『根』（root）。所說的『三道』，指的是貪（greed）、瞋（hatred）以及邪見（wrong views）。貪和瞋與前面所說相同。『邪見』指的是謬誤的執著，違背真理，因此稱之為『邪』。以邪惡之心推求，所以稱之為『見』。 因為什麼緣故，在前面的三根中，第三個稱為『癡』（ignorance），而這三道中，卻說成是『邪見』呢？《成實論》解釋說，癡之中特別增強的就稱為邪見。暢通思慮的煩惱，必定是增強的，所以說是邪見。這三者是思慮之後的煩惱，通暢之前的思慮，所以稱為『道』（path）。 所說的『三毒』（three poisons），名稱與三根相同。因為什麼緣故，不與三道相同，而與三根相同呢？在三根之中，『癡』的含義寬泛，所以與它相同。在三道之中，邪見的含義狹窄，所以與它不同。然而這三毒，統攝了三界（欲界、色界、無色界）的一切煩惱。一切煩惱，都能損害眾生，就像毒蛇，也像毒龍，因此就比喻來說稱為『毒』。名稱和含義就是這樣。
在第二門中，根據對十使（ten fetters）的考量來廢立。問：三根在十使之中，包含了哪幾使？依照《毗曇》，只包含三使，即貪、瞋、癡，不包含其餘七使。為什麼這樣呢？解釋者相傳，因為五個原因，建立三根： 一、說明貪等普遍貫通六識（眼識、耳識、鼻識、舌識、身識、意識），所以說是『根』，因為它能產生一切惡。不同於慢等只存在於意識層面。 二、貫通五行，即迷惑四諦（苦、集、滅、道）以及障礙修道。因為它能產生一切惡業，所以說是『根』。不同於見疑（懷疑知見）侷限在見諦（見道）。 三、具有使的性質，力量強大，能產生一切惡業，所以說是『根』。不同於纏垢（纏縛和污垢）、慳嫉（吝嗇和嫉妒）等。 四、在斷善根時，作為一種方便，因此證明它是不善根。不同於一切無記煩惱（非善非惡的煩惱）。 五、能夠引發業，不同於過去和未來已經形成的結（煩惱的束縛）。必須是現在發生的，才能引發業。又因為這三種煩惱，多惱害眾生，所以特別稱之為不善根。又因為這三種煩惱眾生經常生起，乃至螞蟻等也經常生起，因此特別說它是根。
【English Translation】 English version This is due to the afflictions arising before contemplation, generating karmic actions of thought, hence the term 'root'. The 'three paths' refer to greed (tanha), hatred (dosha), and wrong views (mithya-drishti). Greed and hatred are as previously described. 'Wrong views' refer to erroneous attachments that contradict reason, hence the term 'wrong'. Seeking with a wrong mind is called 'view'. For what reason is the third of the three roots called 'ignorance' (moha), while in these three paths, it is called 'wrong views'? The Tattvasiddhi Shastra explains that an intensified form of ignorance is called wrong views. Afflictions that facilitate contemplation must be intensified, hence they are called wrong views. These three are afflictions arising after contemplation, facilitating prior contemplation, hence they are called 'path'. The 'three poisons' (three unwholesome roots) share the same names as the three roots. For what reason are they not the same as the three paths, but the same as the three roots? Among the three roots, the meaning of 'ignorance' is broad, so it is the same. Among the three paths, the meaning of wrong views is narrow, so it is different. However, these three poisons encompass all afflictions of the three realms (desire realm, form realm, formless realm). All afflictions can harm sentient beings, like poisonous snakes or dragons, hence they are metaphorically called 'poisons'. Such are their names and meanings.
In the second section, we examine the establishment and elimination based on the consideration of the ten fetters (dasa samyojana). Question: Among the three roots and the ten fetters, how many fetters are included? According to the Abhidharma, only three fetters are included, namely greed, hatred, and ignorance, excluding the other seven. Why is this so? The commentators transmit that the three roots are established for five reasons: First, to clarify that greed, etc., universally pervade the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), hence they are called 'roots', because they can generate all evils. Unlike pride, etc., which only exist in the mind realm. Second, they pervade the five practices, namely delusion regarding the Four Noble Truths (duhkha, samudaya, nirodha, marga) and obstructing the path of cultivation. Because they can generate all evil karma, they are called 'roots'. Unlike views and doubt, which are limited to the seeing of the truth (darshana-marga). Third, they possess the nature of fetters, with strong power to generate all evil karma, hence they are called 'roots'. Unlike entanglements and defilements, stinginess and jealousy, etc. Fourth, at the time of severing the roots of goodness, they serve as a means, hence they are proven to be unwholesome roots. Unlike all neutral afflictions (neither wholesome nor unwholesome). Fifth, they can initiate karma, unlike the bonds (fetters of afflictions) formed in the past and future. Only those that manifest in the present can initiate karma. Furthermore, because these three afflictions frequently trouble sentient beings, they are specifically called unwholesome roots. Also, because these three afflictions are frequently aroused by sentient beings, even ants, etc., they are specifically said to be roots.
善根。若依成實。三不善根具攝十使。貪瞋二使。當相各一。余之八使。總名為癡。何故如是。以依三受及三境故。言三受者。謂苦樂舍。依苦生瞋。依樂生貪。依捨生癡。言三境者。謂違順中。依違生瞋。依順生貪。依中生癡。余之八使。同依舍受中容境起故通名癡。次辨三道。問曰。三道十使之中具攝幾使。若依毗曇。具攝五使。所謂貪瞋邪見戒取及與見取。五中前二。當相各一。后三合為邪見業道。以此五種是其增上。能暢思業發動身口。是故偏說為惡業道。以何義故不攝餘五。身邊二見。是無記故。不得說為不善業道。疑慢及癡。非增上故。不能暢思發動身口故不說之。問曰。毗曇說。邪見等迷理煩惱。不動身口。云何說為不善業道。論自釋言。迷理煩惱。雖復不作剎那等起動身口業。而能遠作因等起。故說為業道。若依成實。具攝七使。為三業道。貪瞋二使。當相各一。五見之心。通名邪見。彼宗宣說。五見之心。同能發起不善業。故次辨三毒。問曰。三毒十使之中具攝幾使。當知。三毒最為寬通具攝十使。貪瞋各一。余之八使。同名為癡。同依舍受中容境故。
第三門中。約就三界二輪煩惱。辨其三根三道三毒差別之相。先辨三根。若依毗曇。三不善根。唯在欲界。非上二界。上二界中。無不善故
【現代漢語翻譯】 現代漢語譯本 善根。如果按照《成實論》的觀點，三種不善根完全包含了十種煩惱（十使）。貪和嗔兩種煩惱，各自對應一種。其餘八種煩惱，總稱為癡（無明）。為什麼這樣說呢？因為它們依賴於三種感受和三種境界。三種感受指的是苦、樂、舍。依于苦的感受產生嗔，依於樂的感受產生貪，依于舍的感受產生癡。三種境界指的是違、順、中（不違不順）。依于違的境界產生嗔，依于順的境界產生貪，依于中的境界產生癡。其餘八種煩惱，都是依于舍受和中容境而生起，所以統稱為癡。 接下來辨析三種業道。問：三種業道在十種煩惱（十使）中包含了哪幾種？如果按照《毗曇論》的觀點，包含了五種，即貪、嗔、邪見（mithyā-dṛṣṭi，錯誤的見解）、戒禁取（śīla-vrata-parāmarśa，執取錯誤的戒律和苦行）和見取（dṛṣṭi-parāmarśa，執取錯誤的見解）。這五種煩惱中，前兩種（貪和嗔）各自對應一種。后三種合稱為邪見業道。因為這五種煩惱最為強烈，能夠推動思業，發動身口（身體和語言）的行為，所以特別說它們是惡業道。為什麼不包含其餘五種煩惱呢？因為身見（satkāya-dṛṣṭi，認為五蘊身心為真實自我的見解）和邊見（antagrāha-dṛṣṭi，執著于斷見或常見兩種極端的見解）是無記（avyākṛta，非善非惡），不能說是惡業道。疑（vicikitsā，懷疑）慢（māna，傲慢）和癡（moha，愚癡）不是最強烈的，不能推動思業，發動身口的行為，所以不說它們是業道。 問：《毗曇論》說，邪見等迷惑真理的煩惱，不能直接發動身口的行為，為什麼說它們是惡業道呢？論中自己解釋說，迷惑真理的煩惱，即使不能直接引發剎那生滅的身口行為，但能間接作為因，引發後續的行為，所以說是業道。如果按照《成實論》的觀點，包含了七種煩惱，作為三種業道。貪和嗔兩種煩惱，各自對應一種。五見（五種錯誤的見解）的心，統稱為邪見。該宗派認為，五見的心，都能發起不善的業。 接下來辨析三種毒（三毒）。問：三種毒在十種煩惱（十使）中包含了哪幾種？應當知道，三種毒最為寬泛，包含了全部十種煩惱。貪和嗔各自對應一種。其餘八種煩惱，統稱為癡，因為它們都是依于舍受和中容境而生起。 在第三門中，從三界（trayo dhātava，欲界、色界、無色界）和二輪煩惱（煩惱的兩種分類）的角度，辨析三種根、三種業道、三種毒的差別相。先辨析三種根。如果按照《毗曇論》的觀點，三種不善根只存在於欲界（kāma-dhātu，眾生有情慾和物質慾望的界），不存在於色界（rūpa-dhātu，眾生有物質但沒有情慾的界）和無色界（arūpa-dhātu，眾生既沒有物質也沒有情慾的界）。因為色界和無色界中，沒有不善。
【English Translation】 English version Roots of Goodness. According to the Satyasiddhi School, the three unwholesome roots fully encompass the ten defilements (ten fetters). Greed (lobha) and hatred (dveṣa) each correspond to one. The remaining eight are collectively called ignorance (moha). Why is this so? Because they depend on the three feelings and the three objects. The three feelings are pain (duḥkha), pleasure (sukha), and indifference (upekṣā). Hatred arises from painful feelings, greed arises from pleasurable feelings, and ignorance arises from indifferent feelings. The three objects are unfavorable (pratikūla), favorable (anukūla), and neutral (madhyastha). Hatred arises from unfavorable objects, greed arises from favorable objects, and ignorance arises from neutral objects. The remaining eight defilements all arise from indifferent feelings and neutral objects, hence they are collectively called ignorance. Next, we distinguish the three paths of action (karma-patha). Question: Among the ten defilements (ten fetters), which are included in the three paths of action? According to the Abhidharma, five are included, namely greed, hatred, wrong view (mithyā-dṛṣṭi), attachment to rites and rituals (śīla-vrata-parāmarśa), and attachment to views (dṛṣṭi-parāmarśa). Among these five, the first two (greed and hatred) each correspond to one. The latter three are combined into the path of wrong view. Because these five are the most intense, capable of driving thought-karma and initiating actions of body and speech, they are specifically said to be evil paths of action. Why are the remaining five not included? Because the view of self (satkāya-dṛṣṭi) and the extreme views (antagrāha-dṛṣṭi) are indeterminate (avyākṛta), they cannot be said to be unwholesome paths of action. Doubt (vicikitsā), pride (māna), and ignorance (moha) are not the most intense, unable to drive thought-karma and initiate actions of body and speech, so they are not said to be paths of action. Question: The Abhidharma says that defilements such as wrong view, which obscure the truth, do not directly initiate actions of body and speech. Why are they said to be evil paths of action? The treatise itself explains that defilements that obscure the truth, even if they do not directly cause momentary actions of body and speech, can indirectly act as a cause, initiating subsequent actions, so they are said to be paths of action. According to the Satyasiddhi School, seven defilements are included, as the three paths of action. Greed and hatred each correspond to one. The minds of the five views (five wrong views) are collectively called wrong view. That school asserts that the minds of the five views can all initiate unwholesome karma. Next, we distinguish the three poisons (tri-viṣa). Question: Among the ten defilements (ten fetters), which are included in the three poisons? It should be known that the three poisons are the most encompassing, including all ten defilements. Greed and hatred each correspond to one. The remaining eight defilements are collectively called ignorance, because they all arise from indifferent feelings and neutral objects. In the third section, from the perspective of the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm) and the two wheels of defilements (two classifications of defilements), we distinguish the differences between the three roots, the three paths of action, and the three poisons. First, we distinguish the three roots. According to the Abhidharma, the three unwholesome roots exist only in the desire realm (kāma-dhātu, the realm of beings with sensual and material desires), not in the form realm (rūpa-dhātu, the realm of beings with material form but without sensual desires) and the formless realm (arūpa-dhātu, the realm of beings without material form or sensual desires). Because there is no unwholesomeness in the form realm and the formless realm.
。就欲界中。通說見修二輪煩惱為不善根。同能發起不善思故。若依成實。三不善根亦在欲界。非上二界。上二界中。設起不善。系屬欲界。是故偏說在於欲界。然成實中。在上二界。亦得寄起欲界不善。不同毗曇一向不起界地斷故。復欲界中見諦煩惱。一向定說為不善根。修惑不定。若望殺等根本業思。修道煩惱。非不善根。何故如是。凡夫之時修道煩惱。但可成就而不現行。不現行故。不能發起不善業思。及在聖時修道煩惱。雖復現行。聖人不起殺等業思。是故修惑非不善根。若望打縛。如是等思修惑。亦得為不善根。聖人亦起打縛等故。次明三道。依如毗曇。三道煩惱。亦在欲界。上二界中。無不善故。就欲界中。亦通二輪。于中貪瞋通於見修。邪見業道正在見惑。何故如是。修道惑中。無邪見故。若依成實。三道煩惱與成實中三根同也。但可優劣。上下為異。次明三毒。三毒煩惱。二輪齊等。通攝三界一切煩惱。斯名三毒。
第四門中。三門相對辨其優劣。煩惱有三。謂上中下。三道煩惱。唯在上品。不通中下。故雜心云。于中增上說為業道。又成實云。暢思煩惱。必是增上故說邪見。若論三根。通取中上。不通下品。微下煩惱。不發業故。三毒則寬。三品俱攝三根等義。略辨如是。
三使義三
【現代漢語翻譯】 現代漢語譯本：關於欲界，通常認為見道和修道兩種煩惱是不善的根源，因為它們都能引發不善的念頭。如果按照《成實論》的觀點，三種不善根也存在於欲界，而不存在於色界和無色界。即使在上二界中產生不善，也歸屬於欲界。因此，特別強調不善根存在於欲界。然而，在《成實論》中，上二界也可以寄託產生欲界的不善，這與《毗曇論》中完全不起界地煩惱的觀點不同。此外，在欲界中，見道所斷的煩惱一定被認為是惡的根源，而修道所斷的煩惱則不一定。如果考慮到殺生等根本的業，修道所斷的煩惱就不是不善的根源。為什麼會這樣呢？因為凡夫在修道時，修道所斷的煩惱只是存在，但不會實際發生作用。由於不實際發生作用，它就不能引發不善的業的念頭。即使聖人在修道時，修道所斷的煩惱再次發生作用，聖人也不會產生殺生等業的念頭。因此，修道所斷的煩惱不是不善的根源。如果考慮到打罵、捆綁等念頭，修道所斷的煩惱也可以是不善的根源，因為聖人也會產生打罵、捆綁等行為。接下來闡明三道（見道、修道、無學道）。按照《毗曇論》的觀點，三道的煩惱也存在於欲界，因為上二界沒有不善。在欲界中，也包括見道和修道兩種。其中，貪和嗔貫穿于見道和修道，邪見和業道只存在於見道所斷的煩惱中。為什麼會這樣呢？因為修道所斷的煩惱中沒有邪見。如果按照《成實論》的觀點，三道的煩惱與《成實論》中的三種不善根相同，只是在優劣和上下方面有所不同。接下來闡明三毒（貪、嗔、癡）。貪、嗔、癡這三種煩惱，在見道和修道中是相同的，涵蓋了三界中的所有煩惱，這就是所謂的三毒。 第四門中，將以上三種（三根、三道、三毒）相對比，辨別它們的優劣。煩惱有上、中、下三種。三道煩惱只屬於上品，不包括中品和下品。所以《雜心論》說，最強的煩惱被稱為業道。另外，《成實論》說，強烈的念頭一定是增上的，所以說是邪見。如果討論三根，則包括中品和上品，不包括下品，因為微弱的煩惱不會引發業。三毒則範圍更廣，三種品級都包括。三根等的含義，大致辨別如上。 三使義三
【English Translation】 English version: Regarding the desire realm (欲界, Yùjiè), it is generally held that the two types of afflictions, those severed by the path of seeing (見道, Jiàndào) and the path of cultivation (修道, Xiūdào), are the roots of unwholesomeness because they can both give rise to unwholesome thoughts. According to the Satyasiddhi School (成實論, Chéngshílùn), the three unwholesome roots also exist in the desire realm but not in the form and formless realms. Even if unwholesomeness arises in the upper two realms, it is attributed to the desire realm. Therefore, it is particularly emphasized that the roots of unwholesomeness exist in the desire realm. However, in the Satyasiddhi School, unwholesomeness of the desire realm can also arise dependently in the upper two realms, which differs from the Sarvastivada School (毗曇論, Pítánlùn)'s view that afflictions are not severed by realm and ground. Furthermore, in the desire realm, the afflictions severed by the path of seeing are definitely considered the roots of evil, while those severed by the path of cultivation are not necessarily so. Considering fundamental karmas such as killing, the afflictions severed by the path of cultivation are not the roots of unwholesomeness. Why is this so? Because when ordinary beings are on the path of cultivation, the afflictions severed by the path of cultivation only exist but do not actually manifest. Because they do not actually manifest, they cannot give rise to unwholesome thoughts of karma. Even when the afflictions severed by the path of cultivation manifest again when sages are on the path of cultivation, sages do not generate thoughts of karma such as killing. Therefore, the afflictions severed by the path of cultivation are not the roots of unwholesomeness. Considering thoughts such as beating and binding, the afflictions severed by the path of cultivation can also be the roots of unwholesomeness because sages also engage in actions such as beating and binding. Next, the three paths (三道, Sāndào) are explained. According to the Sarvastivada School, the afflictions of the three paths also exist in the desire realm because there is no unwholesomeness in the upper two realms. In the desire realm, both the path of seeing and the path of cultivation are included. Among them, greed (貪, Tān) and hatred (嗔, Chēn) permeate both the path of seeing and the path of cultivation, while wrong views (邪見, Xiéjiàn) and karmic paths only exist in the afflictions severed by the path of seeing. Why is this so? Because there are no wrong views among the afflictions severed by the path of cultivation. According to the Satyasiddhi School, the afflictions of the three paths are the same as the three unwholesome roots in the Satyasiddhi School, only differing in terms of superiority and inferiority, and high and low. Next, the three poisons (三毒, Sāndú) are explained. The three afflictions of greed, hatred, and delusion are the same in the path of seeing and the path of cultivation, encompassing all afflictions in the three realms. These are called the three poisons. In the fourth section, the above three (three roots, three paths, three poisons) are compared to distinguish their superiority and inferiority. There are three types of afflictions: superior, middle, and inferior. The afflictions of the three paths only belong to the superior type and do not include the middle and inferior types. Therefore, the Miscellaneous Abhidharma Heart Shastra (雜心論, Zāxīnlùn) says that the strongest afflictions are called karmic paths. In addition, the Satyasiddhi Shastra (成實論, Chéngshílùn) says that strong thoughts must be increasing, so they are called wrong views. If the three roots are discussed, they include the middle and superior types but not the inferior type because weak afflictions do not cause karma. The three poisons have a wider scope, including all three types. The meanings of the three roots, etc., are roughly distinguished as above. Three binding forces meaning three
門分別(釋名辨體一 斷處二 約對三障辨同異三)
三使之義。出在相續解脫經中。煩惱之性。隨而繫縛。名之為使。使義不同。一門說三。一害伴使。二者羸使。三者細使。論其體性。乃是四住性成之結。粗細不同。分為此三。言害伴者。四住使中粗品之使。能生現起諸煩惱結。所生煩惱。與彼能生粗使為伴。初至五地斷除彼使。伴亦同已。名害伴使。故彼經言。不俱生惑。與彼俱生煩惱為伴。初至五地。修習抑止令其不行。名害伴也。不俱生者。猶是所生現起煩惱。對緣現生。不同使性與報俱起。名不俱生。言俱生者。猶是能生粗品之結。久習性成。與報俱起。名曰俱生。不俱煩惱。與俱生使相隨名伴。斷彼使地。伴亦隨傾。故說害伴。此舉害伴彰其所伴使之粗也。言羸使者。四住使中中品之使。微劣於前。不能發生現起煩惱。故名為羸。言細使者。四住使中下品之使。殘餘習氣。微下於前。故名為細。名義如是。
次辨斷處。如經中說。初至五地斷除害伴。六地七地。斷舍羸使。八地已上。斷除細使。以八地上所依智障無明薄少故。令四住習氣不行。斷處如是。
次辨同異。今此三使與面板骨三障何別。釋言。三使是煩惱障。彼三障者。是其智障。故彼相續解脫經中。就煩惱障。宣說三使
【現代漢語翻譯】 現代漢語譯本 門分別（釋名辨體一 斷處二 約對三障辨同異三）
三使的含義。出自《相續解脫經》中。煩惱的性質，隨之繫縛，稱之為使。使的含義不同，一門說有三種：一是害伴使，二是羸使，三是細使。論及其體性，乃是四住地（Skt. catvāri sthānāni，指欲界、色界、無色界有頂、非想非非想處）性成的結（Skt. bandhana，煩惱的異名）。粗細不同，分為這三種。所說的害伴使，是四住使中粗品的使，能生起現行的各種煩惱結。所生的煩惱，與那能生煩惱的粗使為伴。初地到五地斷除這種使，伴隨的煩惱也一同斷除，名為害伴使。所以《相續解脫經》說，不俱生的迷惑，與那俱生的煩惱為伴。初地到五地，修習抑止使其不行，名為害伴。不俱生，仍然是所生的現行煩惱，對境緣而生，不同於使的性質與果報一同生起，名為不俱生。所說的俱生，仍然是能生煩惱的粗品之結，長久熏習成為習性，與果報一同生起，名叫俱生。不俱生的煩惱，與俱生的使相互隨從，稱為伴。斷除這種使的地方，伴隨的煩惱也隨之傾覆，所以說害伴。這裡舉出害伴，彰顯其所伴隨的使的粗糙。
所說的羸使，是四住使中中品的使，比前面的使微弱，不能發生現行的煩惱，所以稱為羸。所說的細使，是四住使中下品的使，殘餘的習氣，比前面的使更加微細，所以稱為細。名義就是這樣。
其次辨別斷除之處。如經中所說，初地到五地斷除害伴使，六地七地，斷舍羸使，八地以上，斷除細使。因為八地以上所依的智障（jn~a^na-a^varan!a，阻礙智慧生起的障礙）無明（avidyā，對事物真相的迷惑）輕薄稀少，使得四住地的習氣不行。斷除之處就是這樣。
其次辨別相同與不同。現在這三種使與面板、骨、三障（指煩惱障、業障、報障）有什麼區別？解釋說，三種使是煩惱障（kleśa-āvaraṇa，由貪嗔癡等煩惱引起的障礙），那三種障是智障。所以《相續解脫經》中，就煩惱障宣說了三種使。
【English Translation】 English version Differentiation of Gates (Explanation of Names and Substance 1; Places of Severance 2; Differentiation of Similarities and Differences by Comparing with the Three Obstacles 3)
The meaning of the Three Messengers (Tri-dūta). It appears in the Saṃtatānirmokṣa Sūtra (The Continuous Liberation Sutra). The nature of afflictions (kleśa), which bind accordingly, is called 'messenger' (dūta). The meaning of 'messenger' differs; one teaching speaks of three: first, the 'harming companion messenger' (害伴使), second, the 'weak messenger' (羸使), and third, the 'subtle messenger' (細使). Considering their substance, they are the bonds (bandhana) formed by the nature of the Four Abodes (catvāri sthānāni, referring to the realms of desire, form, the summit of the realm of formlessness, and neither perception nor non-perception). Differing in coarseness and subtlety, they are divided into these three. The 'harming companion messenger' refers to the coarse messengers among the messengers of the Four Abodes, which can generate manifest afflictions and bonds. The afflictions generated are accompanied by the coarse messengers that can generate them. From the first to the fifth bhūmi (地，stage of bodhisattva path), these messengers are severed, and their companions are also eliminated, hence the name 'harming companion messenger'. Therefore, the Sūtra says, 'Non-co-arising delusions are accompanied by co-arising afflictions.' From the first to the fifth bhūmi, practicing restraint prevents them from arising, hence the name 'harming companion'. 'Non-co-arising' still refers to the manifest afflictions that arise, arising in relation to conditions, differing from the nature of messengers that arise together with retribution; hence the name 'non-co-arising'. 'Co-arising' still refers to the coarse bonds that can generate afflictions, which, through long practice, become habitual and arise together with retribution; hence the name 'co-arising'. Non-co-arising afflictions and co-arising messengers accompany each other, hence the name 'companion'. In the place where these messengers are severed, their accompanying afflictions also collapse, hence the term 'harming companion'. This highlights the coarseness of the messengers that are accompanied.
The 'weak messenger' refers to the medium messengers among the messengers of the Four Abodes, which are weaker than the previous messengers and cannot generate manifest afflictions; hence the name 'weak'. The 'subtle messenger' refers to the inferior messengers among the messengers of the Four Abodes, with residual habitual tendencies that are more subtle than the previous messengers; hence the name 'subtle'. Such are their meanings.
Next, we differentiate the places of severance. As the Sūtra says, from the first to the fifth bhūmi, the harming companion messengers are severed; in the sixth and seventh bhūmi, the weak messengers are abandoned; from the eighth bhūmi onwards, the subtle messengers are severed. Because the ignorance (avidyā) that is the intellectual obscuration (jn~a^na-a^varan!a, the obstacle that prevents the arising of wisdom) relied upon from the eighth bhūmi onwards is thin and scarce, the habitual tendencies of the Four Abodes do not arise. Such are the places of severance.
Next, we differentiate similarities and differences. What is the difference between these three messengers and the three obstacles of skin, bone, and the three obstacles (referring to afflictive obscuration, karmic obscuration, and retribution obscuration)? The explanation is that the three messengers are afflictive obscurations (kleśa-āvaraṇa, obstacles caused by afflictions such as greed, hatred, and delusion), while the three obstacles are intellectual obscurations. Therefore, in the Saṃtatānirmokṣa Sūtra, the three messengers are expounded in relation to afflictive obscurations.
。就智障中。宣說三過。三過猶是。地持論中面板骨等智障所攝。煩惱即是四住之惑。智障即是無明住地。三使之義。略辨如是。
三漏義
言三漏者。一切煩惱流注不絕。其猶瘡漏故名為漏。故經說為諸漏瘡疣。漏別不同。一門說三。三名是何。所謂欲漏有漏無明漏。如雜心云。欲界地中一切煩惱。唯除無明說為欲漏。上二界中一切煩惱。唯除無明說為有漏。外道謂彼色無色界是其結盡無漏涅槃。對除彼見故。說為有三界無明。名無明漏。問曰。何故三界無明合為一漏。以彼無明迷理之心。理相平等。不可別分。故能迷心從之說一。又問。四流四縛等中。皆說其見。何故漏中不說見漏。雜心釋言。連注之義。是其漏義。見心捷疾。于連注義。不相順故。不說見漏。雖不別說。當知。攝在前二漏中。然此三漏。通攝二輪一切煩惱。三漏之義。略述如此。
四縛四流四枙義
言四縛者。所謂欲縛．有縛．無明縛．見縛。名雖有四。體性唯三。一見二愛三是無明。取執之心。說名為見。染境之情。說以為愛。癡闇之意。說為無明。問曰。一切疑慢等結。攝在何中。當知皆是愛分。所攝有何所謂。偏攝在愛。不在余中。為分本末利鈍故爾。無明是本理別為一。余皆是末。不得入中。復就末中見是利
【現代漢語翻譯】 現代漢語譯本：關於智障，宣說了三種過失。這三種過失仍然屬於《地持論》中面板、骨等智障所包含的內容。煩惱就是四住地的迷惑。智障就是無明住地。三使的含義，簡略辨析如上。
三漏的含義
所說的三漏，是指一切煩惱像流水一樣不停地流注，就像瘡口流膿一樣，所以稱為漏。因此，經中說為各種漏瘡、疣。漏的類別不同，一個門徑說了三種。這三種名稱是什麼呢？就是欲漏、有漏、無明漏。如《雜心論》所說：欲界地中的一切煩惱，除了無明之外，都稱為欲漏。色界和無色界中的一切煩惱，除了無明之外，都稱為有漏。外道認為色界和無色界的貪慾已經斷盡，達到了無漏涅槃。爲了破除他們的這種見解，所以說三界中的無明，稱為無明漏。問：為什麼三界中的無明合為一個漏呢？因為無明迷惑真理的心，其理體和相狀是平等的，不可分割，所以能夠迷惑心識，因此說為一個。又問：在四流、四縛等中，都說了見，為什麼在漏中不說見漏呢？《雜心論》解釋說：連綿不斷的含義，是漏的含義。見的心念快速敏捷，與連綿不斷的含義不相順應，所以不說見漏。雖然沒有單獨說，應當知道包含在前面的欲漏和有漏中。然而這三種漏，統攝了二輪中的一切煩惱。三漏的含義，簡略敘述如上。
四縛、四流、四杻的含義
所說的四縛，就是欲縛（kāma-bandhana，對慾望的束縛）、有縛（bhava-bandhana，對存在的束縛）、無明縛（avijjā-bandhana，對無明的束縛）、見縛（diṭṭhi-bandhana，對錯誤的見解的束縛）。名稱雖然有四種，但體性只有三種。一是見，二是愛，三是無明。取著執著的心，稱為見。染著境界的情感，稱為愛。愚癡昏暗的意念，稱為無明。問：一切疑、慢等結，包含在什麼之中呢？應當知道都是愛的一部分所包含的。有什麼所謂的呢？偏重包含在愛中，不在其餘之中。因為要區分本末、利鈍的緣故。無明是根本，從理體上來說是一個。其餘都是末，不能進入其中。又在末中，見是敏銳的
【English Translation】 English version: Regarding mental hindrances, three faults are expounded. These three faults still belong to the content included in the mental hindrances of skin, bones, etc., in the 'Bodhisattva-bhumi'. Afflictions are the delusions of the four abodes. Mental hindrance is the abode of ignorance. The meaning of the three bonds is briefly analyzed as above.
The Meaning of the Three Leaks
The so-called three leaks refer to all afflictions flowing continuously, like pus flowing from a sore, hence the name 'leaks'. Therefore, the sutras speak of various leaking sores and warts. The categories of leaks are different, and one approach speaks of three. What are these three names? They are the leak of desire (kāma-āsava), the leak of existence (bhava-āsava), and the leak of ignorance (avijjā-āsava). As the Abhidharma-samuccaya says: All afflictions in the realm of desire, except for ignorance, are called the leak of desire. All afflictions in the realms of form and formlessness, except for ignorance, are called the leak of existence. Externalists believe that greed in the realms of form and formlessness has been completely eliminated, and they have attained leakless Nirvana. To refute their view, it is said that ignorance in the three realms is called the leak of ignorance. Question: Why is ignorance in the three realms combined into one leak? Because the mind that is deluded by ignorance, its principle and characteristics are equal and indivisible, so it can delude the mind, hence it is said to be one. Also, in the four floods, four bonds, etc., seeing is mentioned, why is the leak of seeing not mentioned in the leaks? The Abhidharma-samuccaya explains: The meaning of continuous flow is the meaning of leak. The mind of seeing is quick and agile, and it is not consistent with the meaning of continuous flow, so the leak of seeing is not mentioned. Although it is not mentioned separately, it should be known that it is included in the previous two leaks of desire and existence. However, these three leaks encompass all afflictions in the two wheels. The meaning of the three leaks is briefly described above.
The Meaning of the Four Bonds, Four Floods, and Four Moorings
The so-called four bonds are the bond of desire (kāma-bandhana), the bond of existence (bhava-bandhana), the bond of ignorance (avijjā-bandhana), and the bond of views (diṭṭhi-bandhana). Although there are four names, their nature is only three. One is seeing, two is love, and three is ignorance. The mind that grasps and clings is called seeing. The emotion that is attached to objects is called love. The intention of foolishness and darkness is called ignorance. Question: Where are all doubts, pride, and other fetters included? It should be known that they are all included in the part of love. What is the so-called? It is mainly included in love, not in the others. This is because of the need to distinguish between root and branch, sharpness and dullness. Ignorance is the root, and from the perspective of principle, it is one. The rest are all branches and cannot enter into it. Also, among the branches, seeing is sharp
惑。理復須別。自余鈍者。不得在中。為是義故。疑慢等結。不入癡見。攝在愛中。愛中既攝眾多煩惱。以何義故。偏名為愛。以愛重故。偏標其名。譬如世間王來王去主得其名。彼亦如是。就此三中。愛分為二。癡見各一。故有四種。故雜心云。欲界地中一切煩惱。除無明見。說為欲縛。色無色界一切煩惱。除無明見。說為有縛。云何名有。諸外道人謂。色無色畢竟無愛。為破彼見故。說為有。三界無明。名無明縛。三界諸見。說為見縛。何故分愛癡見合乎。此義廣釋如五住章。然此四種。繫縛眾生。故名為縛。漂流行人。故名為流。能令眾生為苦所枙。故名為枙。名義雖異。體性不殊。四中初一止在見諦。見道時斷。后三通於見修二輪。上下通除。四縛等義。略辨如是。
四取義
于境執著。名之為取。取別不同。離分四種。一名欲取。二名我取。成實論中。名我語取。三名戒取。四名見取。名字如是。于中辨釋諸論不同。若依毗曇。欲界一切諸鈍煩惱。緣五欲生。同名欲取。于中亦有取自身者。從多立名。故說欲取。上二界中諸鈍煩惱。縛自身起。同名我取。三界之中戒取之心。說為戒取。三界之中余之四見。合為見取。問曰。何故余之四見合為見取。獨一戒取為戒取乎。雜心釋言。以等擔故。云
【現代漢語翻譯】 現代漢語譯本： 惑：道理還需要另外區分。其餘遲鈍的人，不能算在其中。因為這個緣故，疑惑、傲慢等煩惱，不包括在愚癡和邪見中，而是歸屬於愛中。愛中既然包含了眾多的煩惱，因為什麼緣故，偏偏稱之為愛呢？因為愛的力量最重，所以特別標明它的名字。譬如世間國王來來去去，主人得到這個名號，它也是這樣。在這三種煩惱中，愛分為兩種，愚癡和邪見各一種，所以有四種。所以《雜心論》說：『欲界地中的一切煩惱，除了無明和邪見，都稱為欲縛。色界和無色界的一切煩惱，除了無明和邪見，都稱為有縛。』什麼叫做『有』呢？因為外道人認為色界和無色界畢竟沒有愛，爲了破除他們的這種見解，所以說為『有』。三界的無明，叫做無明縛。三界的各種邪見，叫做見縛。』為什麼要把愛分開，而把愚癡和邪見合在一起呢？這個道理詳細的解釋在五住地煩惱那一章。然而這四種煩惱，繫縛眾生，所以叫做『縛』。使眾生漂流生死，所以叫做『流』。能夠使眾生被痛苦所束縛，所以叫做『杻』。名稱和意義雖然不同，但是體性和本質沒有差別。四種『縛』中，第一種只存在於見諦，在見道時斷除。后三種則貫通見道和修道兩個階段，上下都能斷除。四縛等的意義，簡略地辨析如上。
四取義
對於境界的執著，叫做『取』。『取』的區別不同，可以分為四種。第一種叫做欲取，第二種叫做我取（《成實論》中，叫做我語取），第三種叫做戒取，第四種叫做見取。名字就是這樣。其中辨析各論的不同之處。如果依照《毗曇論》，欲界的一切遲鈍煩惱，緣於五欲而生，都叫做欲取。其中也有執取自身的情況，因為多數是緣於五欲，所以說欲取。色界和無色界中的各種遲鈍煩惱，是束縛自身而生起的，都叫做我取。三界之中的戒取之心，叫做戒取。三界之中的其餘四種邪見，合起來叫做見取。問：為什麼其餘四種邪見合起來叫做見取，而只有戒取單獨叫做戒取呢？《雜心論》解釋說：『因為它們是同等的負擔。』
【English Translation】 English version: Delusion: The principle must be further distinguished. The rest of the dull-witted are not included in this. For this reason, doubts, arrogance, and other afflictions are not included in ignorance and wrong views, but are included in attachment. Since attachment includes many afflictions, why is it specifically called attachment? Because the power of attachment is the strongest, its name is specifically marked. Just as in the world, kings come and go, and the host gets the name, it is also like that. Among these three, attachment is divided into two, while ignorance and wrong views are each one, so there are four types. Therefore, the Abhidharma-samuccaya says: 'All afflictions in the desire realm, except for ignorance (Avidya) and wrong views (Mithya-drishti), are called the bond of desire (Kama-bandhana). All afflictions in the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu), except for ignorance and wrong views, are called the bond of existence (Bhava-bandhana).' What is called 'existence'? Because non-Buddhists think that there is ultimately no attachment in the form and formless realms, to break their view, it is said to be 'existence'. Ignorance in the three realms is called the bond of ignorance (Avidya-bandhana). All wrong views in the three realms are called the bond of views (Drishti-bandhana).' Why are attachment separated, and ignorance and wrong views combined? The detailed explanation of this principle is in the chapter on the five dwellings. However, these four types of afflictions bind sentient beings, so they are called 'bonds (Bandhana)'. They cause sentient beings to drift in samsara, so they are called 'streams (Ogha)'. They can cause sentient beings to be bound by suffering, so they are called 'yokes (Yoga)'. Although the names and meanings are different, the nature and essence are not different. Among the four 'bonds', the first one only exists in the seeing of truth (Darshana-satya), and is cut off at the path of seeing (Darshana-marga). The latter three penetrate both the seeing path and the cultivation path (Bhavana-marga), and can be cut off both above and below. The meaning of the four bonds, etc., is briefly analyzed as above.
The Meaning of the Four Graspings (Upadana)
Attachment to objects is called 'grasping (Upadana)'. The distinctions of 'grasping' are different, and can be divided into four types. The first is called grasping of desire (Kama-upadana), the second is called grasping of self (Atma-upadana) (in the Tattvasiddhi Shastra, it is called grasping of self-utterance), the third is called grasping of precepts (Shila-upadana), and the fourth is called grasping of views (Drishti-upadana). The names are like this. Among them, the differences between the various treatises are analyzed. If according to the Abhidharma, all the dull afflictions in the desire realm, arising from the five desires, are all called grasping of desire. Among them, there are also cases of grasping oneself, but because most of them arise from the five desires, it is called grasping of desire. The various dull afflictions in the form and formless realms, arising from binding oneself, are all called grasping of self. The mind of grasping precepts in the three realms is called grasping of precepts. The remaining four wrong views in the three realms are combined and called grasping of views. Question: Why are the remaining four wrong views combined and called grasping of views, while only grasping of precepts is individually called grasping of precepts? The Abhidharma-samuccaya explains: 'Because they are equal burdens.'
何等擔。謂彼戒取熾燃。集業及違正道。與餘四見。功力齊等。故說等擔。云何違道。如諸外道。取不食等。以為正道。佛諸弟子。取糞掃衣。持戒行等。以為正道。乖違八正。故名違道。良以功力等餘四見。故獨為一。若依成實。取身見者。名我語取。以無我實但取我名。故云我語。非緣內報名我語也。依此我見。起于邊見。取著斷常。若斷見者。則取五欲。名為欲取。以無後世。貪現樂故。若常見者。有利有鈍。若利根者。說神是常苦樂不變。則無罪福故起邪見。說為見取。若鈍根者。則取持戒。望後世樂。說為戒取。成實如是。論宗不同。各隨一義。難定是非。問曰。何故流縛等中。皆說無明。四取之中。不說無明。雜心釋云。執取之義。是捷疾行。彼無明心。非捷疾故。所以不說。四取之義。略之云爾。
四種身結義
四種身結。如成實說。于彼世間。自身他身繫著不捨。故名身結。結別不同。離分四種。一貪嫉身結。二瞋恚身結。三戒取身結。四取身結。此四猶是貪瞋癡也。初一是貪。次一是瞋。后二是癡。相狀如何。成實釋言。於他資財。生貪嫉心。名貪嫉結。他人不與。則生瞋怒。加刀杖等。名瞋恚結。此二是其在家之人。斗諍根本。亦即名為隨順樂邊。若人持戒取。為清凈無漏聖道。又
【現代漢語翻譯】 現代漢語譯本：什麼是『擔』（負擔）？指的是由於『戒禁取』（認為持戒可以解脫）而產生的熾盛的煩惱，以及由此而生的惡業和違背正道的行為。這種『戒禁取』的功用和力量，與其餘四種邪見相等同，所以稱為『等擔』（相等的負擔）。 什麼是『違道』（違背正道）？例如，一些外道修行者，採取不食等苦行，認為這是通往解脫的正道。而佛教的弟子，如果執著于穿糞掃衣、持戒等行為，認為這就是通往解脫的正道，這些都與八正道相違背，所以稱為『違道』。正因為這種『戒禁取』的功用和力量，與其餘四種邪見相等同，所以單獨列為一種『取』。 如果按照《成實論》的觀點，執著于『身見』（認為身體是真實存在的我），就稱為『我語取』。因為實際上並沒有真實的『我』存在，只是執著于『我』這個名稱而已，所以稱為『我語』，而不是緣于內在而執著于『我』這個名稱。基於這種『我見』，會產生『邊見』（執著于斷見或常見）。如果執著于『斷見』（認為人死後一切皆無），就會貪求五欲的享樂，因為認為沒有來世的果報。如果執著于『常見』（認為有一個永恒不變的靈魂），又有利根和鈍根的區別。如果是利根的人，會認為神識是永恒不變的，苦樂也是不變的，因此認為沒有罪福報應，從而產生邪見，這稱為『見取』。如果是鈍根的人，則會執著于持戒，希望獲得來世的快樂，這稱為『戒禁取』。《成實論》就是這樣解釋的。不同的論宗有不同的觀點，各自依據自己的理解，很難確定誰是誰非。 有人問：為什麼在『流』、『縛』等概念中，都提到『無明』（對事物真相的迷惑），而在四取之中，卻沒有提到『無明』呢？《雜心論》解釋說：『執取』的含義是快速而猛烈的行為，而『無明』的心態，不是快速而猛烈的，所以沒有提到。四取的含義，已經概括了『無明』的含義。 四種身結的含義 四種身結，如《成實論》所說，指的是對於世間，自身和他身，產生強烈的執著，難以捨棄，所以稱為『身結』。這些『結』的具體內容有所不同，可以分為四種：一是貪嫉身結，二是瞋恚身結，三是戒禁取身結，四是取身結。這四種實際上就是貪、瞋、癡三種煩惱。第一種是貪，第二種是瞋，后兩種是癡。它們的具體表現是什麼呢？《成實論》解釋說：對於他人的資財，產生貪婪和嫉妒的心，稱為『貪嫉結』。如果他人不給予，就產生瞋恨和憤怒，甚至使用刀杖等暴力，稱為『瞋恚結』。這兩種是居家之人，發生爭鬥的根本原因，也可以說是隨順世俗享樂的表現。如果有人執著于持戒，認為這是清凈無漏的聖道，那麼...
【English Translation】 English version: What is 『burden』 (擔)? It refers to the intense afflictions arising from 『ascetic attachment』 (戒取 - belief in liberation through rituals and precepts), as well as the evil karma and actions contrary to the right path that result from it. The function and power of this 『ascetic attachment』 are equal to the other four wrong views, so it is called 『equal burden』 (等擔 - equal burden). What is 『contrary to the path』 (違道)? For example, some non-Buddhist practitioners adopt practices such as fasting, believing that this is the right path to liberation. If Buddhist disciples are attached to wearing discarded rags, upholding precepts, and other practices, believing that this is the right path to liberation, these are contrary to the Eightfold Path, so they are called 『contrary to the path』. Precisely because the function and power of this 『ascetic attachment』 are equal to the other four wrong views, it is listed separately as a type of 『attachment』. According to the view of the Satyasiddhi Shastra (成實論), attachment to 『self-view』 (身見 - belief in the real existence of the body as self) is called 『self-speech attachment』 (我語取). Because there is actually no real 『self』 existing, it is only attachment to the name 『self』, so it is called 『self-speech』, rather than attachment to the name 『self』 based on inner experience. Based on this 『self-view』, 『extreme views』 (邊見 - attachment to annihilationism or eternalism) arise. If one is attached to 『annihilationism』 (斷見 - belief that everything ceases after death), one will crave the pleasures of the five desires, because one believes there is no future retribution. If one is attached to 『eternalism』 (常見 - belief in an eternal and unchanging soul), there is a distinction between sharp and dull faculties. If one has sharp faculties, one will believe that consciousness is eternal and unchanging, and that suffering and happiness are also unchanging, therefore believing that there is no retribution for good or evil, thus giving rise to wrong views, which is called 『view attachment』 (見取). If one has dull faculties, one will be attached to upholding precepts, hoping to obtain happiness in the next life, which is called 『ascetic attachment』. This is how the Satyasiddhi Shastra explains it. Different schools of thought have different views, each based on their own understanding, and it is difficult to determine who is right and who is wrong. Someone asks: Why is 『ignorance』 (無明 - delusion about the true nature of things) mentioned in concepts such as 『streams』 (流) and 『bonds』 (縛), but not mentioned in the four attachments? The Tattvasamgraha (雜心論) explains: The meaning of 『attachment』 is a rapid and intense action, while the state of mind of 『ignorance』 is not rapid and intense, so it is not mentioned. The meaning of the four attachments already encompasses the meaning of 『ignorance』. The meaning of the four bodily bonds The four bodily bonds, as stated in the Satyasiddhi Shastra, refer to the strong attachment to oneself and others in the world, which is difficult to relinquish, so they are called 『bodily bonds』 (身結). The specific contents of these 『bonds』 are different and can be divided into four types: first, envious jealousy bodily bond (貪嫉身結); second, anger and hatred bodily bond (瞋恚身結); third, ascetic attachment bodily bond (戒禁取身結); and fourth, attachment bodily bond (取身結). These four are actually the three afflictions of greed, hatred, and delusion. The first is greed, the second is hatred, and the last two are delusion. What are their specific manifestations? The Satyasiddhi Shastra explains: Having greed and jealousy for the wealth of others is called 『envious jealousy bond』. If others do not give, then anger and hatred arise, even using violence such as knives and sticks, which is called 『anger and hatred bond』. These two are the root causes of disputes among householders, and can also be said to be manifestations of following worldly pleasures. If someone is attached to upholding precepts, believing that this is the pure and undefiled holy path, then...
持烏雞鹿狗戒等。以為真凈。名戒取結。即謂所取以為真實余皆妄語。名見取結。此二是其出家之人。斗諍根本。亦即名為隨順苦邊。就此四中。初二鈍使。后二是利。四種身結。辨之粗爾。
五住地義八門分別(釋名一 辨體二 地起不同三 心相應不相應四 即心異心五 見修分別六 對果辨因七 治斷分齊八)
第一釋名。五住之義。如勝鬘說。一見一處住地。二欲愛住地。三色愛住地。四有愛住地。五無明住地。見者所謂五利煩惱。推求名見。入見道時。一處並斷。名見一處。本為末依。名之為住。本能生末。稱之為地。言欲愛者。欲界煩惱。除無明見。著外五欲。名為欲愛。欲界非不愛己色身。著欲情多故言欲愛。又為別上故云欲愛。住地同前。言色愛者。色界煩惱。除無明見。舍外五欲。著己色身。名為色愛。色界非不可亦愛己心。著色情多故言色愛。又為別上故云色愛。住地同前。言有愛者。無色界中所有煩惱。除無明見。舍離色貪。愛著己心。說為有愛。然此有愛。若當從彼所愛為名。應名心愛。若就背下以立其名。名無色愛。今就破患故名有愛。破何等患。外道多取四無色定。以為涅槃。滅離心愛。對破彼見。故說有愛。住地同前。言無明者。癡闇之心體。無慧明故曰無明。住地如上
【現代漢語翻譯】 現代漢語譯本：持烏雞、鹿、狗戒等，認為這是真正的清凈，這叫做『戒取結』（Śīlabbata-parāmāsa，執取錯誤的戒律為解脫道）。他們認為自己所執取的才是真實的，其他的都是虛妄的，這叫做『見取結』（Dṛṣṭi-parāmāsa，執取錯誤的見解為真理）。這兩種結是出家之人爭鬥的根本，也叫做隨順苦邊（導致痛苦的極端）。在這四種結中，前兩種是鈍使（較慢的煩惱），后兩種是利使（較快的煩惱）。以上是對四種身結（導致輪迴的束縛）的粗略辨析。
五住地義八門分別：（一、釋名；二、辨體；三、地起不同；四、心相應不相應；五、即心異心；六、見修分別；七、對果辨因；八、治斷分齊）
第一、釋名。五住地的含義，如《勝鬘經》所說：一、見一處住地（Dṛṣṭi-sthāna，煩惱生起之處，與見道有關）；二、欲愛住地（Kāma-rāga-sthāna，對欲界貪愛的煩惱生起之處）；三、色愛住地（Rūpa-rāga-sthāna，對色界貪愛的煩惱生起之處）；四、有愛住地（Arūpa-rāga-sthāna，對無色界貪愛的煩惱生起之處）；五、無明住地（Avidyā-sthāna，無明的煩惱生起之處）。
所謂『見』，指的是五利煩惱（五種快速生起的煩惱：身見、邊見、邪見、見取見、戒禁取見），通過推求而得名『見』。在進入見道（證悟的第一階段）時，這些煩惱一處並斷，所以叫做『見一處』。根本煩惱是枝末煩惱所依賴的，所以稱為『住』。根本煩惱能夠產生枝末煩惱，所以稱為『地』。
『欲愛』指的是欲界（Kāmadhātu）的煩惱，除了無明（Avidyā）和見（Dṛṣṭi）之外，執著于外在的五欲（色、聲、香、味、觸），叫做『欲愛』。並非說欲界眾生不愛自己的色身，而是因為他們執著于慾望的情感更多，所以叫做『欲愛』。另外，爲了區別于上面的『見一處』，所以叫做『欲愛』。『住地』的含義與前面相同。
『色愛』指的是色界（Rūpadhātu）的煩惱，除了無明和見之外，捨棄了外在的五欲，執著于自己的色身，叫做『色愛』。並非說色界眾生不愛自己的心，而是因為他們執著於色身的情感更多，所以叫做『色愛』。另外，爲了區別于上面的『欲愛』，所以叫做『色愛』。『住地』的含義與前面相同。
『有愛』指的是無色界（Arūpadhātu）中所有的煩惱，除了無明和見之外，舍離了對色界的貪愛，愛著自己的心識，所以說為『有愛』。然而，如果從所愛的事物來命名，應該叫做『心愛』。如果就背離地獄來建立名稱，可以叫做『無色愛』。現在就破除過患的角度，所以叫做『有愛』。破除什麼樣的過患呢？外道（非佛教的修行者）大多執取四無色定（四種無色界的禪定），認為是涅槃（解脫）。爲了破除他們滅離心識的見解，所以說『有愛』。『住地』的含義與前面相同。
『無明』指的是癡闇的心體，因為沒有智慧光明，所以叫做『無明』。『住地』的含義與上面相同。
【English Translation】 English version: Holding to precepts involving chickens, deer, dogs, etc., and considering them to be truly pure, is called 'Śīlabbata-parāmāsa' (the fetter of attachment to rites and rituals). They believe that what they have grasped is real, and everything else is false, which is called 'Dṛṣṭi-parāmāsa' (the fetter of attachment to views). These two are the root of disputes among those who have left home, and are also called following the side of suffering (leading to painful extremes). Among these four fetters, the first two are dull afflictions (slower defilements), and the latter two are sharp afflictions (faster defilements). The above is a rough analysis of the four bodily fetters (bonds that lead to rebirth).
Eightfold Differentiation of the Meaning of the Five Abodes (Pañca-sthāna): (1. Explanation of Names; 2. Differentiation of Substance; 3. Differences in the Arising of the Abodes; 4. Association and Non-association with Mind; 5. Identity and Difference with Mind; 6. Differentiation of Seeing and Cultivation; 7. Identifying Causes Based on Effects; 8. Limits of Treatment and Severance)
First, Explanation of Names. The meaning of the Five Abodes, as explained in the Śrīmālādevī Siṃhanāda Sūtra: 1. Abode of Seeing in One Place (Dṛṣṭi-sthāna, the place where afflictions arise, related to the path of seeing); 2. Abode of Desire-Attachment (Kāma-rāga-sthāna, the place where afflictions of desire-attachment to the desire realm arise); 3. Abode of Form-Attachment (Rūpa-rāga-sthāna, the place where afflictions of attachment to the form realm arise); 4. Abode of Existence-Attachment (Arūpa-rāga-sthāna, the place where afflictions of attachment to the formless realm arise); 5. Abode of Ignorance (Avidyā-sthāna, the place where afflictions of ignorance arise).
The term 'seeing' refers to the five sharp afflictions (five quickly arising afflictions: self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts). It is named 'seeing' through investigation. When entering the path of seeing (the first stage of enlightenment), these afflictions are severed together in one place, hence it is called 'seeing in one place'. The root afflictions are what the branch afflictions rely on, hence they are called 'abode'. The root afflictions can generate the branch afflictions, hence they are called 'ground'.
'Desire-attachment' refers to the afflictions of the desire realm (Kāmadhātu), excluding ignorance (Avidyā) and views (Dṛṣṭi), clinging to the external five desires (form, sound, smell, taste, touch), which is called 'desire-attachment'. It is not that beings in the desire realm do not love their own physical bodies, but because they cling more to the emotions of desire, it is called 'desire-attachment'. Also, to distinguish it from the 'abode of seeing in one place' above, it is called 'desire-attachment'. The meaning of 'abode' is the same as before.
'Form-attachment' refers to the afflictions of the form realm (Rūpadhātu), excluding ignorance and views, abandoning the external five desires, clinging to one's own physical body, which is called 'form-attachment'. It is not that beings in the form realm do not love their own minds, but because they cling more to the emotions of form, it is called 'form-attachment'. Also, to distinguish it from the 'desire-attachment' above, it is called 'form-attachment'. The meaning of 'abode' is the same as before.
'Existence-attachment' refers to all the afflictions in the formless realm (Arūpadhātu), excluding ignorance and views, abandoning attachment to the form realm, loving one's own consciousness, hence it is said to be 'existence-attachment'. However, if named from the object of love, it should be called 'mind-attachment'. If a name is established based on turning away from the lower realm, it could be called 'formless-attachment'. Now, from the perspective of breaking through faults, it is called 'existence-attachment'. What kind of faults are broken through? Many non-Buddhist practitioners (non-Buddhist practitioners) cling to the four formless absorptions (four dhyānas of the formless realm), considering them to be nirvāṇa (liberation). To break through their view of extinguishing consciousness, it is said to be 'existence-attachment'. The meaning of 'abode' is the same as before.
'Ignorance' refers to the deluded and dark nature of the mind, because there is no wisdom and light, hence it is called 'ignorance'. The meaning of 'abode' is the same as above.
。此五皆能勞亂行人。故曰煩惱。名義如是。
第二門中。辨其體性體性唯三。一見二愛三是無明。五中初一。是其見惑。中三是愛。后一無明。煩惱無量。以何義故偏說此三。此三重故。所以偏說唯說此三。諸結皆隨。譬如世間王來王去餘眾皆隨。當知。一切諸煩惱中。除見無明。自余諸結。悉入愛中。若使愛中備含諸結。以何義故。偏名為愛。受生三界。愛力增強。從強立稱。故偏名愛。問曰。成實說。除貪瞋自余煩惱。皆癡使攝。今此何故攝入愛中。釋言。法門各異。不可一類。彼成實中。約別三受及三境界。以別三毒。貪依樂受。順境而生。瞋依苦受。違境而發。癡依舍受中容境起。除貪除瞋。自余諸結。皆依舍受中容境起。故攝癡中。今此為分本末利鈍差別不同。是故諸結悉入愛中。相狀如何。此義如彼四縛章中具廣分別。無明是本。理別為一。余皆是末。不得入中。復就末中。見是利使。理宜須別。自余是鈍。不得入中。是以瞋慢疑等諸結。不入癡見。攝在愛中受分為三。癡見各一。故有五住。見通三界。何故為一。釋有兩義。一見是迷心。易可斷除。入見道時。一處頓盡。故從治處攝之為一。是故論中說。斷見惑猶如折石。二見迷理生。理通不別。故從所迷合之為一。何故分愛以為三種。釋有兩
【現代漢語翻譯】 這五種（煩惱）都能擾亂修行人，所以叫做煩惱，名義就是這樣。（煩惱：能擾亂修行者身心的情緒和念頭）
第二部分，辨析它們的體性。體性只有三種：一是見（邪見），二是愛（貪愛），三是無明（愚癡）。五種煩惱中，第一個是見惑（由邪見產生的迷惑），中間三個是愛，最後一個是無明。煩惱有無量多種，為什麼特別說這三種呢？因為這三種最重要，所以特別說。只說這三種，其他的煩惱都跟隨它們，就像世間的國王來了又去，其餘的臣民都跟隨一樣。應當知道，一切煩惱中，除了見和無明，其餘的煩惱都包含在愛中。如果愛中包含了所有的煩惱，為什麼特別稱為愛呢？因為在三界中受生，愛的力量最強，所以根據最強的力量來命名，因此特別稱為愛。有人問：成實論中說，除了貪和嗔，其餘的煩惱都屬於癡使（由愚癡產生的煩惱）。現在為什麼把它們歸入愛中呢？解釋說：法門各有不同，不能一概而論。成實論中，是根據不同的三種感受和三種境界，來區分三種毒（貪、嗔、癡）。貪依賴於快樂的感受，順著喜歡的境界而產生；嗔依賴於痛苦的感受，對著不喜歡的境界而產生；癡依賴於不苦不樂的感受，對著中性的境界而產生。除了貪和嗔，其餘的煩惱都依賴於不苦不樂的感受，對著中性的境界而產生，所以歸入癡中。現在這裡是爲了區分根本和枝末、利和鈍的不同，所以所有的煩惱都歸入愛中。它們的相狀如何呢？這個意義就像四縛章中詳細分別的那樣。無明是根本，從理上來說是單獨的一種。其餘的都是枝末，不能歸入無明中。又從枝末中來說，見是銳利的煩惱，理應單獨區分。其餘的都是遲鈍的，不能歸入見中。因此，嗔、慢、疑等煩惱，不歸入癡和見，而包含在愛中。感受分為三種，癡和見各是一種，所以有五住地（五種根本煩惱）。見惑通於三界，為什麼算作一種呢？解釋有兩種說法：一是見是迷惑的心，容易斷除，進入見道時，一處就能全部斷盡，所以從對治的角度來說，歸為一種。因此論中說，斷見惑就像折斷石頭一樣。二是見迷惑的是理，理是普遍的，沒有區別，所以從所迷惑的對象來說，合為一種。為什麼把愛分為三種呢？解釋有兩種說法：
【English Translation】 These five (afflictions) can all disturb practitioners, hence they are called afflictions. The meaning of the term is as such. (Afflictions: emotions and thoughts that disturb the body and mind of a practitioner).
In the second section, we distinguish their nature. There are only three natures: first is 'wrong view' (邪見), second is 'attachment' (貪愛), and third is 'ignorance' (愚癡). Among the five afflictions, the first is the 'affliction of wrong view' (見惑, caused by wrong views), the middle three are 'attachment', and the last one is 'ignorance'. Afflictions are countless, so why specifically mention these three? Because these three are the most important, hence they are specifically mentioned. Only these three are mentioned, and the other afflictions follow them, just like when a king comes and goes in the world, the rest of the subjects follow. It should be known that among all afflictions, except for 'wrong view' and 'ignorance', the remaining afflictions are all contained within 'attachment'. If 'attachment' contains all afflictions, why is it specifically called 'attachment'? Because in the three realms of existence, the power of 'attachment' is the strongest, so it is named according to the strongest power, hence it is specifically called 'attachment'. Someone asks: The Satyasiddhi Shastra (成實論) says that except for greed and hatred, the remaining afflictions all belong to the 'defilement of ignorance' (癡使, afflictions caused by ignorance). Why are they now classified under 'attachment'? The explanation is: the Dharma gates are different, and cannot be generalized. In the Satyasiddhi Shastra, the three poisons (greed, hatred, and ignorance) are distinguished based on the different three feelings and three realms. Greed relies on the feeling of pleasure, arising in accordance with favorable realms; hatred relies on the feeling of pain, arising against unfavorable realms; ignorance relies on the feeling of neither pleasure nor pain, arising against neutral realms. Except for greed and hatred, the remaining afflictions all rely on the feeling of neither pleasure nor pain, arising against neutral realms, so they are classified under ignorance. Here, it is to distinguish the differences between root and branch, sharp and dull, so all afflictions are classified under attachment. What are their characteristics? This meaning is like the detailed distinctions in the chapter on the Four Bonds (四縛章). Ignorance is the root, and from the perspective of principle, it is a single entity. The rest are all branches, and cannot be classified under ignorance. Furthermore, from the branches, wrong view is a sharp affliction, and should be distinguished separately. The rest are dull, and cannot be classified under wrong view. Therefore, afflictions such as anger, pride, and doubt are not classified under ignorance and wrong view, but are contained within attachment. Feelings are divided into three types, while ignorance and wrong view are each one type, hence there are the Five Dwellings (五住地, five fundamental afflictions). The affliction of wrong view pervades the three realms, so why is it counted as one? There are two explanations: first, wrong view is a deluded mind, which is easy to eliminate. When entering the path of seeing, it can be completely eliminated in one place, so from the perspective of treatment, it is classified as one. Therefore, the treatise says that cutting off the affliction of wrong view is like breaking a stone. Second, wrong view deludes principle, and principle is universal and undifferentiated, so from the perspective of the object of delusion, it is combined into one. Why is attachment divided into three types? There are two explanations:
義。一愛性纏綿難可斷除。治處非一。故別為三。是故論中說。斷愛結如絕藕絲。二愛緣事生事。別內外色心之殊。故隨所緣分之三矣。三界無明。治非一處。何故為一。良以無明微細難斷。若從治處品別無量。不局在三。以是義故。不隨界別說為三耳。然復無明迷理闇惑。不緣事生。所迷之理平等一味。故從所迷說以為一。斯乃且就一門之中。離合如是。若入余門。癡之與見。亦得分多。故彼九十八使門中。癡見之心。分為多矣。體性如是。
第三明其地起之別。四住之中。地起不同。泛釋有四。一性事分別。彼事識中取性煩惱。名之為性。說之為地。余見愛等一切煩惱。隨境別起。說之為事。皆名為起。彼取性者。馬鳴論中名執取相。亦名執相應染。余見愛等。馬鳴論中名計名字相。尋名計我。及生諸結。名計名字。二本末分別。於前事中十使是地。十纏六垢。是其所起。使纏垢等。有何差別。如毗曇說。根本增上。說之為使。依使所生津液之結。說為纏垢。云何津液。如瓶盛酥蜜津液外出。津液結中急縛名纏。輕系稱垢。三成起分別。一切煩惱久習性成。說之為地。成何處在。成在本識。對緣現生。說以為起。四前後分別。一切煩惱。前能生后。名之為地。後起依前。說之為起。就無明中。如勝鬘說。無
【現代漢語翻譯】 現代漢語譯本： 意義。一、愛性纏綿，難以斷除，治療之處不止一處，所以特別分為三種。因此，《論》中說，斷愛結就像斬斷藕絲。二、愛因緣於事物而生起，事物又分為內外色心等不同種類，所以隨著所緣之境分為三種。三界無明，治療之處不止一處，為何說它只有一種？因為無明非常微細難以斷除，如果從治療之處來區分，種類就數不勝數，不侷限於三種。因為這個緣故，不隨著界別而說為三種。然而，無明迷惑真理，使人昏暗迷惑，它不因緣於事物而生起，所迷惑的真理平等而唯一，所以從所迷惑的對象來說，就認為它是一種。這只是就一個方面來說，離合的情況是這樣。如果進入其他方面，癡與見也可以分為很多種。所以在九十八使的分類中，癡見之心被分為多種，它們的體性和作用就是這樣。
第三，說明它們在地和起上的區別。四住地中，地和起的不同之處，大致有四種解釋。一、性事分別。在事物識別中，選取自性的煩惱，稱之為性，說之為地。其餘的見愛等一切煩惱，隨著境界的不同而生起，稱之為事，都名為起。那些選取自性的煩惱，在馬鳴菩薩的《起信論》中稱為執取相，也稱為執相應染。其餘的見愛等煩惱，在馬鳴菩薩的《起信論》中稱為計名字相，通過尋找名字來計度自我，從而產生各種煩惱，稱為計名字。二、本末分別。在前面的事物中，十使是地，十纏和六垢是其所起。使、纏、垢等有什麼區別？如《俱舍論》所說，根本和增上的煩惱，稱之為使。依靠使所產生的津液般的煩惱結縛，稱之為纏和垢。什麼是津液？就像瓶子里盛著酥油和蜂蜜，津液向外流出。津液結縛中，緊緊束縛的稱為纏，輕輕繫著的稱為垢。三、成起分別。一切煩惱，長期熏習形成習性，稱之為地。這個『成』在哪裡？存在於本識中。面對外緣而顯現產生，稱之為起。四、前後分別。一切煩惱，前面能生後面的，稱之為地。後面生起的依靠前面的，稱之為起。就無明來說，如《勝鬘經》所說，無明。
【English Translation】 English version: Meaning. 1. The nature of love is entangled and difficult to sever. The remedies are not singular, hence the division into three. Therefore, the Shastra states that severing the bonds of love is like cutting lotus threads. 2. Love arises from circumstances, distinguishing between internal and external forms and mind. Thus, it is divided into three according to what it clings to. 3. Ignorance (Avidya) in the Three Realms requires multiple remedies. Why is it considered one? Because ignorance is subtle and difficult to eradicate. If categorized by remedies, the types would be countless, not limited to three. For this reason, it is not described as three according to the realms. However, ignorance obscures truth and causes delusion. It does not arise from circumstances, and the truth it obscures is uniform and singular. Therefore, it is considered one based on what it obscures. This is merely one perspective; the separation and combination are as such. If viewed from other perspectives, delusion and views can also be divided into many. Thus, in the context of the ninety-eight afflictions (anusayas), the mind of delusion and views is divided into many. Such is their nature and function.
Third, clarifying the distinction between 'ground' (dhi) and 'arising' (utpāda). Within the Four Abodes (catvāri sthānāni), the 'ground' and 'arising' differ. There are generally four explanations. 1. Distinction between 'nature' (prakṛti) and 'event' (viṣaya). In the consciousness of events, afflictions taken as inherent are called 'nature' and are said to be the 'ground'. Other afflictions such as views and love arise according to the object and are called 'events', all of which are named 'arising'. Those that take on 'nature' are called 'grasping aspect' (grahaṇa-lakṣaṇa) in Ashvaghosa's Awakening of Faith in the Mahayana (Mahāyāna-śraddhotpāda-śāstra), also called 'grasping-corresponding defilement' (grahaṇa-anubandha-kleśa). Other afflictions such as views and love are called 'calculating-name aspect' (parikalpita-nāma-lakṣaṇa) in Ashvaghosa's Awakening of Faith in the Mahayana. Through seeking names, one calculates the self and generates various afflictions, called 'calculating-name'. 2. Distinction between 'root' (mūla) and 'branch' (śākhā). Among the aforementioned events, the ten fetters (daśa saṃyojanāni) are the 'ground', while the ten entanglements (daśa bandhanāni) and six impurities (ṣaḍ mala) are what arise from them. What is the difference between fetters, entanglements, and impurities? As the Abhidharma (abhidharma) says, the fundamental and increasing afflictions are called fetters. The binding of fluid-like afflictions arising from the fetters are called entanglements and impurities. What is 'fluid'? Like ghee and honey in a jar, the fluid flows outward. Among the fluid-like bindings, the tight binding is called entanglement, and the light attachment is called impurity. 3. Distinction between 'establishment' (siddhi) and 'arising'. All afflictions, long cultivated and becoming habitual, are called 'ground'. Where is this 'establishment'? It exists in the fundamental consciousness (ālaya-vijñāna). Manifesting and arising in response to external conditions is called 'arising'. 4. Distinction between 'before' and 'after'. All afflictions that can generate subsequent ones are called 'ground'. What arises later relies on what came before and is called 'arising'. Regarding ignorance (avidyā), as the Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī-siṃhanāda-sūtra) says, ignorance.
明為地。恒沙為起。此義云何。分別有二。一就癡中粗細分別。妄識之中。任性無知。是無明地。緣而不了。是恒沙惑。二癡妄分別。于妄識中癡闇之心。是無明地。妄想分別說為恒沙。如地持說。如是如實。凡愚不知。當知。即是無明地也。以是因緣。起八妄想。當知。即是恒沙惑也。又復如彼起信論說。妄識之中。義別六重。一無明地。所謂根本不覺知心。二是業識。依前無明不覺。妄念忽然而動。三是轉識。心想漸粗。轉起外境四是現識。妄心所起。虛浪之法應現自心。如明鏡中現眾色像。五是智識。於前妄心所現法中。分別違順染凈等別。六不斷識。亦名相續識。妄境牽心。心隨妄境相續不斷。猶如海浪。六中初一。是無明地。后五妄知。是恒沙惑。問曰。若此是恒沙者。二障之中。應智障收。何故論中。說初一種以為智礙。后之五種名煩惱礙。釋言。二障階降不定。五住相望。四住及起。同爲煩惱。無明及起。齊為智障。故地持中。無明八妄同爲智障。就無明中。隨義更論。所起恒沙。復為煩惱。無明住地。獨為智障。故為此說。問曰。于彼事識之中。取性無明。是何地收。妄識之中。所有愛見是何地攝。釋言。不定。略有二義。一隱顯互論。彼事識中取性無明。以本從末。攝為四住。彼妄識中所有愛見。
【現代漢語翻譯】 現代漢語譯本 『明』指的是無明地（根本的迷惑和無知）。『恒沙』指的是恒河沙數般的煩惱。這是什麼意思呢？可以從兩個方面來解釋。第一，從愚癡的粗細程度來區分：在虛妄的意識中，任性而無知，這就是無明地；攀緣外境卻不能真正瞭解，這就是恒河沙數般的迷惑。第二，從愚癡和妄想的區別來區分：在虛妄的意識中，愚昧黑暗的心，就是無明地；虛妄的分別念，就稱為恒河沙數。正如《地持經》所說：『像這樣如實的情況，凡夫愚人卻不知道。』應當知道，這就是無明地。因為這個原因，生起八種虛妄的念頭，應當知道，這就是恒河沙數般的迷惑。 又如《起信論》所說，虛妄的意識中，意義上有六重不同。第一是無明地，也就是根本不覺知的心。第二是業識，依於前面的無明不覺，虛妄的念頭忽然發動。第三是轉識，心中的想法逐漸變得粗糙，開始對外境產生執著。第四是現識，虛妄的心所產生的，虛幻不實的現象顯現在自己的心中，就像明鏡中顯現各種影像。第五是智識，對於前面虛妄的心所顯現的法，分別違背、順從、染污、清凈等等差別。第六是不斷識，也叫相續識，虛妄的境界牽引著心，心隨著虛妄的境界相續不斷，就像海浪一樣。這六種中，第一種是無明地，後面的五種虛妄的認知，是恒河沙數般的迷惑。 問：如果這些是恒河沙數般的煩惱，那麼在二障（煩惱障和所知障）中，應該被歸為所知障。為什麼論中說第一種是智礙（阻礙智慧的障礙），後面的五種稱為煩惱礙（阻礙解脫的障礙）呢？ 答：二障的階位劃分不是絕對的。從五住地煩惱（五種根本煩惱）相互比較來看，四住地煩惱（見一處住地、欲愛住地、色愛住地、有愛住地）和其生起的煩惱，都屬於煩惱障；無明住地（無明煩惱的根本）和其生起的煩惱，都屬於所知障。所以《地持經》中，無明和八種虛妄的念頭都被歸為所知障。在無明中，根據意義進一步討論，所生起的恒河沙數般的煩惱，又可以歸為煩惱障，而無明住地，單獨歸為所知障。所以才這樣說。 問：在事識（對事物的認識）中，取其自性的無明，屬於哪個地？在妄識（虛妄的意識）中，所有的愛和見，屬於哪個地？ 答：不確定。大概有兩種說法。第一，從隱顯的角度來討論，在事識中取其自性的無明，從根本上來說，可以歸為四住地煩惱。在妄識中，所有的愛和見，
【English Translation】 English version 'Ming' refers to Avidyā-bhūmi (the ground of ignorance, the fundamental delusion and ignorance). 'Hengsha' refers to afflictions as numerous as the sands of the Ganges. What does this mean? It can be explained in two ways. First, distinguishing based on the coarseness of ignorance: In the false consciousness, being willful and ignorant is Avidyā-bhūmi; clinging to external objects but failing to truly understand is the afflictions as numerous as the sands of the Ganges. Second, distinguishing between ignorance and delusion: In the false consciousness, the ignorant and dark mind is Avidyā-bhūmi; false discriminations are called Hengsha. As the Bhūmi-dhāraṇī Sūtra says: 'Such a real situation, ordinary foolish people do not know.' It should be known that this is Avidyā-bhūmi. Because of this reason, eight kinds of false thoughts arise, it should be known that this is the afflictions as numerous as the sands of the Ganges. Furthermore, as the Awakening of Faith in the Mahāyāna says, in the false consciousness, there are six different meanings. The first is Avidyā-bhūmi, which is the mind that fundamentally does not know. The second is Karma-vijñāna, relying on the previous ignorance and non-awareness, false thoughts suddenly arise. The third is Turning Consciousness, the thoughts in the mind gradually become coarse, and begin to cling to external objects. The fourth is Present Consciousness, the illusory phenomena produced by the false mind appear in one's own mind, like various images appearing in a clear mirror. The fifth is Intellectual Consciousness, regarding the dharmas manifested by the previous false mind, distinguishing between opposition, compliance, defilement, purity, and other differences. The sixth is Uninterrupted Consciousness, also called Continuous Consciousness, the false realm pulls the mind, and the mind continuously follows the false realm, like ocean waves. Among these six, the first is Avidyā-bhūmi, and the latter five false cognitions are afflictions as numerous as the sands of the Ganges. Question: If these are afflictions as numerous as the sands of the Ganges, then among the two obstacles (the obstacle of afflictions and the obstacle of knowledge), they should be classified as the obstacle of knowledge. Why does the treatise say that the first is the obstacle of wisdom, and the latter five are called the obstacle of afflictions? Answer: The classification of the two obstacles is not absolute. From the perspective of comparing the five dwelling-places of afflictions (the five fundamental afflictions), the four dwelling-places of afflictions (the dwelling-place of views, the dwelling-place of desire-love, the dwelling-place of form-love, and the dwelling-place of existence-love) and the afflictions that arise from them all belong to the obstacle of afflictions; the dwelling-place of ignorance (the root of ignorance) and the afflictions that arise from it all belong to the obstacle of knowledge. Therefore, in the Bhūmi-dhāraṇī Sūtra, ignorance and the eight kinds of false thoughts are all classified as the obstacle of knowledge. Within ignorance, further discussing according to meaning, the afflictions as numerous as the sands of the Ganges that arise can be classified as the obstacle of afflictions, while the dwelling-place of ignorance is solely classified as the obstacle of knowledge. That is why it is said this way. Question: In the consciousness of affairs (the recognition of things), taking the self-nature of ignorance, to which ground does it belong? In the false consciousness, to which ground do all the love and views belong? Answer: It is uncertain. There are roughly two explanations. First, discussing from the perspective of concealment and manifestation, in the consciousness of affairs, taking the self-nature of ignorance, fundamentally speaking, it can be classified as the four dwelling-places of afflictions. In the false consciousness, all the love and views,
以末從本。收為無明。二隨義通論。妄識之中所有愛見。皆四住收。事識之中所有無明。亦無明攝。地起如是。
第四門中。明其相應不相應義。于中有二。一對心識明其相應不相應義。二就惑體明其相應不相應義。言對心者。心有三種。一事識心。所謂六識。二妄識心。謂第七識。三真識心。謂第八識。彼事識中所有煩惱。有其相應不相應義。現起之者。與心相應。是義云何。煩惱之數與心別體。共心同緣。故曰相應。如想受等。故馬鳴言。心與念異同知同緣。故號相應。性成之者。是不相應。即說心體。為煩惱性。不別有數與彼心王共相應。故彼妄識中一切煩惱。亦有相應不相應義。是義云何。如馬鳴說。妄識之中義別六重。廣如上辨。此六種中。根本四重。名不相應染。末後兩重。名心相應染。相應之義釋不異前。不相應者。即妄心體性。是煩惱。非是心外別有煩惱共心相應。名不相應。故論說言。即心不覺常無別異。名不相應。問曰。何故粗者相應。釋言。粗者有時作意別想而起。故與心別共心相應。細者性成非別起。故與心一體。名不相應。一切煩惱。望彼真心。亦有相應不相應義。真妄和合。名為相應。真妄性別。名不相應。故地經言。心相應不相應相。論家釋言。不相應者。永可得脫(此一門竟
【現代漢語翻譯】 現代漢語譯本： 從結果追溯到根源，最終歸結為無明（avidya，對事物真相的迷惑和無知）。二、根據意義綜合討論，在妄識（manovijnana，末那識）中所有的愛（raga，貪愛）和見（drsti，錯誤的見解），都被四住地煩惱所包含。在事識（pravrtti-vijnana，現行識）中所有的無明，也被無明所攝。地起論中是這樣說的。
第四部分中，闡明相應與不相應的含義。其中分為兩點：一是對心識闡明相應與不相應的含義，二是就煩惱的本體闡明相應與不相應的含義。說到對心，心有三種：一是事識心，也就是六識（sad-vijnana，眼識、耳識、鼻識、舌識、身識、意識）；二是妄識心，指第七識（manas，末那識）；三是真識心，指第八識（alaya-vijnana，阿賴耶識）。在事識中的所有煩惱，有相應與不相應的含義。現行生起的煩惱，與心相應。這是什麼意思呢？煩惱的數量與心是不同的本體，共同緣取對象，所以叫做相應，如想（samjna，認知）、受（vedana，感受）等。所以馬鳴菩薩說，心與念頭不同，但共同了知、共同緣取，所以叫做相應。自性成就的煩惱，是不相應的，就是說心體本身，就是煩惱的自性，沒有另外的數量與心王共同相應。所以在妄識中的一切煩惱，也有相應與不相應的含義。這是什麼意思呢？如馬鳴菩薩所說，妄識中的意義分為六重，詳細的解釋如上文所辨析。這六種中，根本的四重，叫做不相應染。最後的兩重，叫做心相應染。相應的含義解釋與前面相同。不相應的意思是，妄心體性本身就是煩惱，不是在心外另外有煩惱與心共同相應，叫做不相應。所以論中說，即心不覺，常常沒有差別，叫做不相應。問：為什麼粗顯的煩惱是相應的呢？解釋說：粗顯的煩惱有時通過作意（manaskara，心理活動）和分別思量而生起，所以與心不同，與心共同相應。細微的煩惱是自性成就的，不是另外生起的，所以與心一體，叫做不相應。一切煩惱，相對於真心（tathata，真如），也有相應與不相應的含義。真妄和合，叫做相應。真妄性質區別，叫做不相應。所以《地經》說，心相應與不相應之相。論家解釋說，不相應的，永遠可以脫離（這一部分結束）。
【English Translation】 English version: Tracing back from the result to the origin, it ultimately converges into avidya (ignorance, delusion about the true nature of things). Second, according to a comprehensive discussion of the meaning, all raga (attachment, craving) and drsti (wrong views) within manovijnana (the mind-consciousness, seventh consciousness) are contained within the four abodes of defilement. All avidya within pravrtti-vijnana (the active consciousness, the present consciousness) is also included in avidya. This is how it is stated in the Treatise on the Stages of the Earth.
In the fourth section, the meaning of correspondence and non-correspondence is clarified. It is divided into two points: first, the meaning of correspondence and non-correspondence is clarified with respect to the mind-consciousness; second, the meaning of correspondence and non-correspondence is clarified with respect to the essence of affliction. Speaking of the mind, there are three types of mind: first, the pravrtti-vijnana, which is the six consciousnesses (sad-vijnana, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness); second, the manovijnana, referring to the seventh consciousness (manas); third, the true consciousness, referring to the eighth consciousness (alaya-vijnana). All afflictions in the pravrtti-vijnana have the meaning of correspondence and non-correspondence. Afflictions that arise presently correspond with the mind. What does this mean? The number of afflictions and the mind are different entities, sharing a common object, so it is called correspondence, such as samjna (perception) and vedana (feeling). Therefore, Asvaghosa says that the mind and thoughts are different, but they know and grasp objects together, so it is called correspondence. Afflictions that are inherent in nature are non-corresponding, that is, the mind-essence itself is the nature of affliction, and there is no separate number that corresponds with the mind-king. Therefore, all afflictions in the manovijnana also have the meaning of correspondence and non-correspondence. What does this mean? As Asvaghosa says, the meaning in the manovijnana is divided into six layers, and the detailed explanation is as analyzed above. Among these six types, the fundamental four layers are called non-corresponding defilement. The last two layers are called mind-corresponding defilement. The explanation of the meaning of correspondence is the same as before. The meaning of non-correspondence is that the mind-essence of the deluded mind itself is affliction, and there is no separate affliction outside the mind that corresponds with the mind, which is called non-correspondence. Therefore, the treatise says that the mind is unaware and always without difference, which is called non-correspondence. Question: Why are coarse afflictions corresponding? Explanation: Coarse afflictions sometimes arise through manaskara (attention, mental activity) and separate thoughts, so they are different from the mind and correspond with the mind together. Subtle afflictions are inherent in nature and do not arise separately, so they are one with the mind, which is called non-correspondence. All afflictions, relative to tathata (suchness, true reality), also have the meaning of correspondence and non-correspondence. The combination of true and false is called correspondence. The distinction between the true and false natures is called non-correspondence. Therefore, the Sutra on the Stages of the Earth says the characteristics of mind correspondence and non-correspondence. Commentators explain that non-correspondence can be permanently escaped (this section ends).
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次就惑體明其相應不相應義。惑體有四。一無明地。二無明起。三四住地。四四住起。此四重中。無明住地。定不相應。故勝鬘言。心不相應無始無明。妄識之心體是無明。故不相應。無明所起。經說相應。故勝鬘云。於此起煩惱。剎那相應。隨義細論。于中亦有不相應義。此云何知。如馬鳴說。業轉現識。是不相應染。智識續識是相應染。此五皆是無明所起。故知亦有不相應義。若爾勝鬘何故一向說為相應。為別無明故偏言耳。四住地者。總相粗論。唯心相應。隨義分。亦有相應不相應義。現行之者。共心相應。性成之者。與心同體。名不相應。以有此義故。雜心中。一家說使定心相應。一家說使定不相應義。既兩兼不可偏取。四住所起一向相應。以彼粗起與心別故。故勝鬘云。四住起者。剎那相應。
第五門中。辨其即心異心之義。此約解心明其即異。隨相別分四住之惑。一向異心。不與一切解心俱故。無明即心。細闇得與粗解俱故。問曰。若言四住之惑不與解俱名異心者。見解起時。修惑未斷。是時修惑。豈可不與見解俱乎。釋言。不俱解惑。兩心不併起故。若不併起。彼見諦解。應治修惑。釋言。非治心不併緣故。不併起。雖不併起。修道惑得與見解俱。故不名治。問曰。若言心不併緣修
【現代漢語翻譯】 現代漢語譯本 接下來，辨明煩惱的本體與（解）心相應或不相應的含義。煩惱的本體有四種：一、無明住地（根本無明）；二、無明所起（無明煩惱）；三、四住地（四種根本煩惱）；四、四住地所起（四種煩惱生起的現象）。在這四重之中，無明住地必定不相應。（因為）《勝鬘經》說：『與心不相應的無始無明。』妄識的心的本體就是無明，所以不相應。無明所生起的（煩惱），經中說是相應的。（所以）《勝鬘經》說：『於此（無明）生起煩惱，剎那相應。』如果根據意義仔細分析，其中也有不相應的含義。這如何得知呢？如馬鳴菩薩所說：『業識、轉識、現識，是不相應的染污；智識、續識是相應的染污。』這五種識都是無明所生起的，所以可知也有不相應的含義。如果這樣，《勝鬘經》為什麼一概說為相應呢？（這是）爲了區別（根本）無明，所以偏重這樣說。四住地（煩惱）總的來說，粗略地論述，只是與心相應。如果根據意義來區分，也有相應和不相應的含義。現行的（煩惱），與心相應；性成的（煩惱），與心同體，名為不相應。因為有這種含義，所以在《雜心論》中，一家說隨使一定與心相應，一家說隨使一定不與心相應。既然兩種說法都存在，就不可偏執一方。四住所生起的（煩惱）一概相應，因為它們是粗略生起的，與心有區別。所以《勝鬘經》說：『四住地所生起的（煩惱），剎那相應。』 第五個門中，辨別（煩惱）是即心還是異心的含義。這裡是根據理解心來辨明即心和異心。根據現象來區分四住地的煩惱，一概是異心，因為不與一切理解心同時存在。無明是即心，因為細微的黑暗可以與粗略的理解心同時存在。有人問：『如果說四住地的煩惱不與理解心同時存在，所以是異心。那麼，當見解生起時，修惑（思惑）還沒有斷除。這時，修惑難道不與見解同時存在嗎？』回答說：『不（與見解）同時存在。理解心和煩惱心不能同時生起。』如果不能同時生起，那麼見諦的理解，應該能對治修惑。回答說：『不能對治，因為心不能同時緣取（煩惱）。』雖然不能同時生起，修道（所斷）的煩惱可以與見解同時存在，所以不能稱為對治。有人問：『如果說心不能同時緣取修
【English Translation】 English version Next, clarify the meaning of whether the substance of delusion is corresponding or non-corresponding to the (discriminating) mind. There are four types of the substance of delusion: 1. Avidyā-sthiti (the ground of ignorance); 2. Avidyā-utpāda (the arising of ignorance); 3. Four abodes (of defilements); 4. The arising of the four abodes. Among these four levels, Avidyā-sthiti (無明住地) is definitely non-corresponding. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'The beginningless ignorance that is non-corresponding to the mind.' The substance of the mind of deluded consciousness is ignorance, so it is non-corresponding. The (delusions) arising from ignorance are said to be corresponding in the scriptures. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'From this (ignorance) arise afflictions, corresponding in an instant.' If we analyze carefully according to the meaning, there is also a non-corresponding aspect within it. How do we know this? As Aśvaghoṣa (馬鳴) says: 'Karma-vijñāna (業識), transformation-vijñāna (轉識), and manifestation-vijñāna (現識) are non-corresponding defilements; intellectual-vijñāna (智識) and continuing-vijñāna (續識) are corresponding defilements.' All five of these consciousnesses arise from ignorance, so we know there is also a non-corresponding aspect. If so, why does the Śrīmālādevī Siṃhanāda Sūtra always say they are corresponding? (This is) to distinguish (fundamental) ignorance, so it emphasizes this point. The four abodes (of defilements) (四住地), generally speaking, are only corresponding to the mind in a rough discussion. If we distinguish according to the meaning, there are also corresponding and non-corresponding aspects. The (defilements) that are currently active are corresponding to the mind; the (defilements) that are inherent in nature are of the same substance as the mind, and are called non-corresponding. Because there is this meaning, in the Saṃyukta-abhidharma-hṛdaya-śāstra (雜心論), one school says that the latent tendencies (隨使) are definitely corresponding to the mind, and another school says that the latent tendencies are definitely non-corresponding to the mind. Since both views exist, we cannot be biased towards one side. The (defilements) arising from the four abodes are all corresponding, because they arise coarsely and are different from the mind. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'The (defilements) arising from the four abodes are corresponding in an instant.' In the fifth section, distinguish the meaning of whether (afflictions) are identical to the mind or different from the mind. Here, we clarify identity and difference based on the understanding mind. According to the phenomena, the afflictions of the four abodes are all different from the mind, because they do not exist simultaneously with all understanding minds. Ignorance is identical to the mind, because subtle darkness can exist simultaneously with a coarse understanding mind. Someone asks: 'If it is said that the afflictions of the four abodes do not exist simultaneously with the understanding mind, so they are different from the mind, then when insight arises, the afflictions of cultivation (思惑) have not yet been eliminated. At this time, do the afflictions of cultivation not exist simultaneously with insight?' The answer is: 'They do not exist simultaneously. The mind of understanding and the mind of affliction cannot arise simultaneously.' If they cannot arise simultaneously, then the understanding of seeing the truth should be able to counteract the afflictions of cultivation. The answer is: 'It cannot counteract them, because the mind cannot simultaneously grasp (afflictions).' Although they cannot arise simultaneously, the afflictions (to be eliminated) by cultivation can exist simultaneously with insight, so it cannot be called counteraction. Someone asks: 'If it is said that the mind cannot simultaneously grasp the afflictions of
惑見解不起俱起者。無明與解。亦應如是。何緣得並。釋言。不類修道之惑。是起煩惱。故與起解不得俱生。無明是其任性無知。非作意起。故得與彼起解同體。分相如是。隨義通論。四住無明。皆有即心異心之義。彼四住中。有粗有細。粗者對緣作意現生。一向不與解心同體。細者與彼無明同體。任性成就。得與粗解同體之義。無明之中。亦有粗細。異相無明。說之為粗。自性無明。說以為細。于諸法中。迷而不了。相返明解。名為異相。妄識心體。性是無知。設於諸法緣照分明。猶是闇惑。名性無明。如人夢中雖有所了性是昏睡闇昧之心。亦如樂受性是行苦。此亦如是。此二無明。皆有即心異心之義。異相無明。望前品治。一向即心前治起時。后無明猶在心故。望自品治及上品治。一向異心。彼治起時。前品無明已斷滅故。自性無明。望前品治及自品治。一向即心。此治起時。自性無明。未斷滅故。望上品治。一向異心。后治起時。前念無明已斷滅故。問曰。若言自性無明與自品治得同體者。云何能斷。釋言。此斷非是解生惑滅名斷。由同體智順真力故。令其即體自性無明更不牽后故。說為斷。此義如后斷結章中具廣分別。
第六門中。約對見修分別五住。于中分別凡有三種。一隱顯互論。初一住地。唯障
【現代漢語翻譯】 現代漢語譯本：如果說『迷惑的見解和智慧不會同時生起』，那麼無明（avidyā，對事物真相的迷惑）和智慧也應該如此，為什麼能同時存在呢？解釋說：這和修道時產生的迷惑不同，那種迷惑會引發煩惱，所以不能和智慧同時生起。而無明是其任性的無知，並非刻意產生，所以能和生起的智慧同體。它們的區別在於：從廣義上說，四住地無明（catvāri sthānas，四種根本煩惱的住所）都有即心（與心識相同）和異心（與心識相異）的含義。這四住地中，有粗有細。粗的無明是針對外緣，通過作意而顯現產生的，一定不會和智慧同體。細的無明和無明本身同體，是任性成就的，可以和粗的智慧同體。無明之中，也有粗細之分。異相無明可以被認為是粗的，自性無明可以被認為是細的。對於諸法，迷惑而不瞭解，與此相反的明瞭和理解，被稱為異相。妄識的心體，其本性是無知。即使對於諸法，緣照分明，仍然是黑暗的迷惑，這被稱為自性無明。就像人在夢中雖然有所瞭解，但其本質是昏睡和闇昧的心。也像樂受的本質是行苦一樣。這兩種無明，都有即心和異心的含義。異相無明，相對於前一階段的對治，一定是即心的，因為前一階段的對治生起時，后一階段的無明仍然存在於心中。相對於自身階段的對治以及更高階段的對治，一定是異心的，因為對治生起時，前一階段的無明已經斷滅。自性無明，相對於前一階段的對治以及自身階段的對治，一定是即心的，因為對治生起時，自性無明還沒有斷滅。相對於更高階段的對治，一定是異心的，因為后一階段的對治生起時，前一念的無明已經斷滅。有人問：如果說自性無明和自身階段的對治可以同體，那麼如何才能斷除它呢？解釋說：這種斷除不是通過智慧生起而使迷惑滅除的方式來斷除的，而是由於同體的智慧順應真如的力量，使其即體的自性無明不再牽引後續的煩惱，所以說為斷除。這個道理在後面的斷結章中會有詳細的解釋。 第六門中，根據對見道和修道的不同，來區分五住地（pañca sthānas，五種煩惱的住所）。其中有三種區分方式。一是隱顯互論。最初的一住地，僅僅障礙...
【English Translation】 English version: If it is said that 'deluded views and wisdom do not arise together,' then ignorance (avidyā, delusion about the true nature of things) and wisdom should also be the same. Why can they coexist? The explanation is: it is different from the delusion that arises during the path of cultivation, which gives rise to afflictions, so it cannot arise simultaneously with wisdom. Ignorance, however, is its inherent unknowing, not intentionally produced, so it can be of the same essence as the wisdom that arises. Their distinction lies in: broadly speaking, the four abodes of ignorance (catvāri sthānas, the abodes of the four fundamental afflictions) all have the meaning of being identical to the mind (same as consciousness) and different from the mind (different from consciousness). Among these four abodes, there are coarse and subtle forms. Coarse ignorance is directed towards external conditions, manifested and produced through intention, and will certainly not be of the same essence as wisdom. Subtle ignorance is of the same essence as ignorance itself, achieved through inherent nature, and can be of the same essence as coarse wisdom. Within ignorance, there are also coarse and subtle forms. Differentiated ignorance can be considered coarse, and self-nature ignorance can be considered subtle. Regarding all dharmas, being deluded and not understanding, and the clear understanding that is the opposite of this, is called differentiated appearance. The mind-body of delusional consciousness, its nature is ignorance. Even if one clearly illuminates all dharmas, it is still dark delusion, which is called self-nature ignorance. Just as a person in a dream may have some understanding, but its essence is a drowsy and dark mind. It is also like the nature of pleasurable feeling is the suffering of formation. Both of these ignorances have the meaning of being identical to the mind and different from the mind. Differentiated ignorance, relative to the previous stage of antidote, is certainly identical to the mind, because when the antidote of the previous stage arises, the ignorance of the later stage still exists in the mind. Relative to the antidote of its own stage and the antidote of a higher stage, it is certainly different from the mind, because when the antidote arises, the ignorance of the previous stage has already been extinguished. Self-nature ignorance, relative to the antidote of the previous stage and the antidote of its own stage, is certainly identical to the mind, because when the antidote arises, self-nature ignorance has not yet been extinguished. Relative to the antidote of a higher stage, it is certainly different from the mind, because when the antidote of the later stage arises, the ignorance of the previous thought has already been extinguished. Someone asks: If it is said that self-nature ignorance and the antidote of its own stage can be of the same essence, then how can it be eliminated? The explanation is: this elimination is not achieved through the arising of wisdom and the extinguishing of delusion, but because the wisdom of the same essence accords with the power of Suchness, causing its self-nature ignorance of the same essence to no longer lead to subsequent afflictions, so it is said to be eliminated. This principle will be explained in detail in the chapter on cutting off fetters later. In the sixth section, the five abodes (pañca sthānas, the abodes of the five afflictions) are distinguished according to the differences between the path of seeing and the path of cultivation. There are three ways to distinguish them. The first is the mutual discussion of concealment and manifestation. The initial abode only obstructs...
見諦。后四住地。唯障修道。見道之中。非不亦斷後四住地。隱鈍從利故偏說見。修道之中。非不亦斷初見住地。隱利從鈍故。不說之。二難易分別。初一住地。偏障見諦。后四住地。通障見修。何故如是。見惑易除。入見道時。一處並斷。是故偏說。初見住地。障于見道。故地論言。諸見縛者。見道時斷。后四難斷。一處不制。始終方遣。故說后四轉障見修。三就實為論。五住煩惱並障見修。后四住地。通障可解。初見住地。云何障修。釋言。見惑則是二種著我之心。無我之理不可頓見。諸地漸證。明知。我心不可頓遣。諸地漸斷。故地經中宣說。四地斷除身見。為護煩惱。第六地中。斷除二我。為離障勝。明知。見惑亦障修道。若言見惑通障修見。云何得名一處住地。言一處者。蓋乃從前二門為言。就實通論。斯乃直名為見住地。不名一處。見修如是。
第七門中。約對生死以別其因。生死有二。一者分段。二者變易。三有生死。名為分段。三乘聖人生滅法身。名為變易。五住之中。前四住地。能與分段生死為因。故經說言。又如取緣有漏業因而生三有。取緣猶是四住地也。問曰。四住云何作因。解有兩義。一依四住造業牽生故說為因。二由四住潤業受生故名為因。依如毗曇。一切煩惱。同皆能潤。若依成
【現代漢語翻譯】 現代漢語譯本 見諦（證悟真理）。后四住地（指欲界愛、色界愛、無色界愛、掉舉無明四種煩惱），唯障修道（僅僅障礙修道）。見道（初果）之中，並非不也斷後四住地。因為隱沒不顯的遲鈍煩惱不如明顯的銳利煩惱容易察覺，所以偏說見道斷見惑。修道（二果到四果）之中，並非不也斷初見住地（有身見、戒禁取見、疑三種見惑）。因為隱沒不顯的銳利煩惱不如明顯的遲鈍煩惱容易察覺，所以不說修道斷見惑。這是第一種難易分別。 初一住地（見惑），偏障見諦（僅僅障礙見道），后四住地（思惑），通障見修（普遍障礙見道和修道）。為什麼這樣說呢？見惑容易斷除，入見道時，一處並斷（同時斷除），所以偏說初見住地障礙見道。所以《地論》說：『諸見縛者（被各種見解束縛的人），見道時斷。』后四住地難以斷除，不能一次性制伏，需要逐漸遣除，所以說后四住地普遍障礙見修。這是第二種難易分別。 第三，就實際情況來說，五住煩惱（五種住地煩惱）都障礙見道和修道。后四住地普遍障礙見修，可以理解。初見住地，如何障礙修道呢？解釋說，見惑實際上是兩種執著於我的心（我執），而無我的道理不可能一下子就證悟，需要在各個階段逐漸證悟。由此可知，執著於我的心不可能一下子就去除，需要在各個階段逐漸斷除。所以《地經》中宣說，四地（四果）斷除身見，是爲了守護煩惱；第六地（阿羅漢）中，斷除二我（人我執和法我執），是爲了遠離殊勝的障礙。由此可知，見惑也障礙修道。如果說見惑普遍障礙修道和見道，怎麼能稱為一處住地呢？說『一處』，大概是從前面的兩種情況來說的。就實際情況通盤來說，這隻能直接稱為見住地，不能稱為一處。見道和修道的情況就是這樣。 第七門中，根據對生死的不同來區分其原因。生死有兩種，一種是分段生死，一種是變易生死。三有（欲界、色界、無色界）中的生死，稱為分段生死。三乘（聲聞乘、緣覺乘、菩薩乘）聖人生滅變化的法身，稱為變易生死。五住煩惱中，前四住地（四種思惑），能與分段生死作為原因。所以經中說：『又如取緣有漏業因而生三有。』這裡的『取緣』仍然是指四住地。問：四住地如何作為原因呢？解釋有兩種含義：一是依靠四住地造業，牽引產生果報，所以說四住地是原因；二是由於四住地潤澤業力，導致受生，所以說四住地是原因。依照《毗曇》的觀點，一切煩惱，都能夠潤澤業力。如果依照《成
【English Translation】 English version Seeing the Truth (realizing the truth). The latter four abodes (referring to the four afflictions of desire realm love, form realm love, formless realm love, and distracted ignorance) only obstruct cultivation (only hinder the path of cultivation). Within the Path of Seeing (the first fruit), it is not that the latter four abodes are not also severed. Because subtle and dull afflictions are not as easily perceived as obvious and sharp afflictions, it is emphasized that the Path of Seeing severs the afflictions of views. Within the Path of Cultivation (the second to fourth fruits), it is not that the initial abode of views (the three afflictions of views: self-view, adherence to precepts, and doubt) is not also severed. Because subtle and sharp afflictions are not as easily perceived as obvious and dull afflictions, it is not mentioned that the Path of Cultivation severs the afflictions of views. This is the first distinction based on ease and difficulty. The initial abode (afflictions of views) primarily obstructs Seeing the Truth (only hinders the Path of Seeing), while the latter four abodes (afflictions of thought) universally obstruct cultivation and seeing (universally hinder both the Path of Seeing and the Path of Cultivation). Why is this so? Afflictions of views are easily removed; upon entering the Path of Seeing, they are severed all at once. Therefore, it is emphasized that the initial abode of views obstructs the Path of Seeing. Thus, the Treatise on the Stages of the Earth states: 'Those bound by views are severed during the Path of Seeing.' The latter four abodes are difficult to sever; they cannot be subdued all at once but must be gradually eliminated. Therefore, it is said that the latter four abodes universally obstruct cultivation and seeing. This is the second distinction based on ease and difficulty. Third, speaking from the perspective of reality, the five abodes of affliction (the afflictions of the five abodes) all obstruct cultivation and seeing. It is understandable that the latter four abodes universally obstruct cultivation and seeing. How does the initial abode of views obstruct cultivation? It is explained that afflictions of views are actually two kinds of minds attached to the self (ego-attachment), while the principle of no-self cannot be realized all at once but must be gradually realized in various stages. From this, it is known that the mind attached to the self cannot be removed all at once but must be gradually severed in various stages. Therefore, the Sutra on the Stages of the Earth proclaims that the severance of self-view in the four stages (four fruits) is to protect against afflictions; in the sixth stage (Arhat), the severance of the two selves (attachment to the self of person and attachment to the self of phenomena) is to be free from superior obstacles. From this, it is known that afflictions of views also obstruct cultivation. If it is said that afflictions of views universally obstruct cultivation and seeing, how can it be called a single abode? Saying 'single abode' is probably based on the previous two situations. Speaking comprehensively from the perspective of reality, this can only be directly called the abode of views and cannot be called a single abode. Such is the situation with seeing and cultivation. In the seventh section, the causes are distinguished based on their relation to birth and death. There are two kinds of birth and death: one is segmented birth and death, and the other is transformative birth and death. Birth and death in the three realms (desire realm, form realm, formless realm) are called segmented birth and death. The impermanent Dharma body of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) sages is called transformative birth and death. Among the five abodes of affliction, the former four abodes (the four afflictions of thought) can be the cause of segmented birth and death. Therefore, the sutra says: 'Moreover, just as grasping conditions and defiled karma cause the arising of the three realms.' Here, 'grasping conditions' still refers to the four abodes. Question: How do the four abodes act as a cause? There are two meanings in the explanation: first, relying on the four abodes to create karma that leads to rebirth, so it is said that the four abodes are the cause; second, because the four abodes moisten karma, leading to rebirth, so it is said that the four abodes are the cause. According to the view of the Abhidharma, all afflictions can moisten karma. If according to the *Cheng
實。愛結能潤。余惑佐助。地經亦爾。無明能與變易為因。故經說言。無明為緣。無漏業因。生阿羅漢辟支菩薩三種生身。問曰。無明云何能與變易作因。解亦有二。一由無明起無漏業。生變易果。故說為因。二依無明起變易報。故說為因。問曰。無明云何能起無漏之業。解有兩義。一前為后因。由前無明。修起后治。二同時因。無明即是七識心體。依此心體。起無漏業。如依睡心而起夢知。故勝鬘云。無漏業生依無明地。又問。無明云何能起變易之報。解亦有二。一前為后因。由前無明不了真如。令後生滅變易報起。二同時因。無明即是七識心體。此依心體起變易果。如依睡心起夢中身。故說為因。理實凡時無明住地亦起分段。依妄想心起生死故。如依睡心而起夢身。故涅槃云。身與煩惱。一時而有。雖俱一時。要因煩惱。而得有身。終不因身而起煩惱。如燈因炷非炷因燈。此望無明以說同時。非望四住。亦起變易之果。愛佛煩惱。能得變易法身果故。微故不說。
第八明其治斷分齊。治斷之義。如二障中具廣分別。今略顯之。于中有二。一就大小相對分別。二直就大乘世出世間相對分別。就初對中。義別有三。一隱顯互論。小乘法中。唯斷四住。大乘法中。唯滅無明。故勝鬘云。聲聞緣覺。斷除四住。不斷
【現代漢語翻譯】 現代漢語譯本： 實。愛結能滋潤（愛結能起到滋潤的作用）。其餘的迷惑則輔助它。地經也是如此。無明能作為變易生死的因。所以經中說，無明為緣，無漏業為因，產生阿羅漢（斷盡煩惱，證入涅槃的聖者），辟支佛（不依師教，自悟緣起的修行者），菩薩（自覺覺他，行菩薩道的修行者）三種化身。問：無明如何能作為變易生死的因？答：有兩種解釋。一是由於無明而生起無漏業，產生變易果報，所以說是因。二是依于無明而產生變易報，所以說是因。問：無明如何能生起無漏之業？答：有兩種解釋。一是前因後果，由於之前的無明，修習後來的對治。二是同時因，無明就是第七識的心體。依靠這個心體，生起無漏業。如同依靠睡眠的心而生起夢中的知覺。所以《勝鬘經》說，無漏業的產生依賴於無明地。又問：無明如何能生起變易之報？答：也有兩種解釋。一是前因後果，由於之前的無明不了達真如（不生不滅的本性），導致後來的生滅變易報產生。二是同時因，無明就是第七識的心體。依靠這個心體產生變易果報。如同依靠睡眠的心而生起夢中的身體。所以說是因。實際上，凡夫位時，無明住地也能生起分段生死。依靠妄想心而生起生死。如同依靠睡眠的心而生起夢中的身體。所以《涅槃經》說，身體與煩惱，一時而有。雖然同時，但要因煩惱，才能有身體。終究不是因為身體而生起煩惱。如同燈因燈炷，不是燈炷因燈。這是針對無明來說的同時。不是針對四住煩惱（見一切住地、欲愛住地、色愛住地、有愛住地）來說的。也能生起變易果報。愛佛的煩惱，能得到變易法身果報。因為細微所以不說。
第八，說明其對治斷除的層次。對治斷除的意義，如二障（煩惱障、所知障）中詳細分別。現在簡略地說明。其中有兩種。一是就大小乘相對分別。二是直接就大乘世間和出世間相對分別。就第一種相對而言，意義上有三種區別。一是隱顯互論。小乘法中，只斷除四住煩惱。大乘法中，只滅除無明。所以《勝鬘經》說，聲聞（聽聞佛法而悟道的修行者），緣覺（不依師教，自悟緣起的修行者），斷除四住煩惱，不斷除
【English Translation】 English version: Real. The bond of love can moisten (the bond of love can play a moisturizing role). Other delusions assist it. The Earth Sutra is also like this. Ignorance (Avidya) can be the cause of transformation and change. Therefore, the sutra says that ignorance is the condition, and non-outflow karma is the cause, giving rise to the three transformation bodies of Arhats (saints who have eradicated afflictions and attained Nirvana), Pratyekabuddhas (practitioners who awaken to dependent origination on their own without relying on teachers), and Bodhisattvas (practitioners who awaken themselves and others, practicing the Bodhisattva path). Question: How can ignorance be the cause of transformation and change? Answer: There are two explanations. One is that due to ignorance, non-outflow karma arises, producing the fruit of transformation, so it is said to be the cause. The second is that relying on ignorance, the retribution of transformation arises, so it is said to be the cause. Question: How can ignorance give rise to non-outflow karma? Answer: There are two explanations. One is cause and effect, due to previous ignorance, cultivating later remedies. The second is simultaneous cause, ignorance is the mind-essence of the seventh consciousness. Relying on this mind-essence, non-outflow karma arises. It is like relying on the sleeping mind to give rise to dream awareness. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the arising of non-outflow karma depends on the ground of ignorance. Again, question: How can ignorance give rise to the retribution of transformation? Answer: There are also two explanations. One is cause and effect, due to previous ignorance not understanding Suchness (Tathata) (the unchanging nature of reality), leading to the arising of later birth and death transformation retribution. The second is simultaneous cause, ignorance is the mind-essence of the seventh consciousness. Relying on this mind-essence, the fruit of transformation arises. It is like relying on the sleeping mind to give rise to the dream body. Therefore, it is said to be the cause. In reality, in the position of ordinary beings, the dwelling place of ignorance can also give rise to segmented birth and death. Relying on the mind of delusion, birth and death arise. It is like relying on the sleeping mind to give rise to the dream body. Therefore, the Nirvana Sutra says that the body and afflictions exist simultaneously. Although simultaneous, the body can only exist because of afflictions. Afflictions never arise because of the body. It is like a lamp depending on the wick, not the wick depending on the lamp. This refers to simultaneity in relation to ignorance. It does not refer to the four abodes of affliction (the abode of views of all, the abode of desire-love, the abode of form-love, the abode of existence-love). It can also give rise to the fruit of transformation. The afflictions of loving the Buddha can obtain the fruit of the transformation Dharma body. Because it is subtle, it is not discussed.
Eighth, explaining the levels of its treatment and eradication. The meaning of treatment and eradication is explained in detail in the two obstacles (afflictive obscurations and cognitive obscurations). Now, it is briefly explained. There are two types. One is to distinguish relatively between the Greater and Lesser Vehicles. The second is to distinguish directly between the mundane and supramundane of the Greater Vehicle. In relation to the first type, there are three differences in meaning. One is the mutual discussion of concealment and manifestation. In the Lesser Vehicle Dharma, only the four abodes of affliction are eradicated. In the Greater Vehicle Dharma, only ignorance is extinguished. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that Śrāvakas (practitioners who awaken by hearing the Buddha's teachings) and Pratyekabuddhas (practitioners who awaken to dependent origination on their own without relying on teachers) eradicate the four abodes of affliction, but do not eradicate
無明。無明住地。唯佛所斷。小乘法中。非不亦有分斷無明。所斷微少。隱細從粗。故不說斷。設有無明。四住所攝。大乘法中。非不亦有分斷四住。所斷相微。隱粗從細。是故不說。二優劣相形。小乘解劣。唯斷四住。大乘治廣。通滅五住。故地持云。聲聞種性。煩惱障凈。非智障凈。菩薩種性。具足二凈。聲聞之人。煩惱障凈。當知。即是四住斷也。菩薩二凈。當知。即是五住斷也。三就實通論。小乘法中。分斷五住。大乘亦然。小乘法中。除愛除見。即是四住。所斷無明。即是第五無明氣分。此初對竟。第二直就大乘之中世出世間相對分別。解行已前。名為世間。初地已上。名為出世。于中分別。乃有四種。一廢粗論細。地前菩薩。五住煩惱。一向未斷。初地已上。五住之結。一切皆除。故涅槃云。地前菩薩。具煩惱性。良在斯矣。然初地上理實唸唸齊斷五住。隨相別分。非無先後。先後如何。初地見道。斷初住地。二地已上乃至七地。除滅愛結。斷彼欲愛色愛有愛三種住地。八地已上。斷除無明。先後如是。二隱顯互論。地前世間。唯斷四住。初地已上。唯滅無明。地前非不分斷無明。所斷微少。隱細從粗。是故但說斷除四住。初地已上。非不亦有斷四住義。所斷相微。隱粗從細。是故但說斷除無明。雖無明
【現代漢語翻譯】 現代漢語譯本 『無明』（avidyā，指對事物真相的迷惑和無知）。『無明住地』（avidyā-sthiti，無明煩惱的根本處所）。唯有佛才能完全斷除。在小乘佛法中，並非沒有部分斷除『無明』的情況，只是所斷除的部分非常微小，並且是從粗顯的部分入手，所以不強調斷除。即使存在『無明』，也被四種『住地』（sthiti，煩惱的四種根本）所包含。 在大乘佛法中，並非沒有部分斷除四種『住地』的情況，只是所斷除的相狀非常微細，並且是從粗顯的部分入手，所以不強調斷除。這兩種情況相互比較，小乘的理解力較弱，只能斷除四種『住地』；大乘的修行範圍更廣，能夠徹底滅除五種『住地』。所以《地持經》（Bodhisattvabhūmi）中說：『聲聞種性（Śrāvakagotra，具有聲聞根性的人），煩惱障（kleśāvaraṇa，由煩惱產生的障礙）清凈，但智障（jñānāvaraṇa，由智慧不足產生的障礙）不清凈；菩薩種性（Bodhisattvagotra，具有菩薩根性的人），兩種清凈都具備。』聲聞之人，煩惱障清凈，應當知道，就是斷除了四種『住地』。菩薩兩種清凈，應當知道，就是斷除了五種『住地』。 從實際情況和普遍意義上來說，小乘佛法中也有部分斷除五種『住地』的情況，大乘也是如此。小乘佛法中，去除『愛』（rāga，貪愛）和『見』（dṛṣṭi，錯誤的見解），就是斷除了四種『住地』。所斷除的『無明』，就是第五種『無明』的氣分（vāsanā，習氣）。以上是第一種對比。 第二種是直接在大乘佛法中，將世間和出世間相對比分別。修行證悟之前，稱為世間；初地（prathamā bhūmi，菩薩修行的第一個階位）及以上，稱為出世間。其中又可以分為四種情況。第一種是捨棄粗顯的層面，討論微細的層面。初地之前的菩薩，五種『住地』煩惱，一直沒有斷除。初地及以上的菩薩，五種『住地』的結縛，全部都除滅了。所以《涅槃經》（Mahāparinirvāṇa Sūtra）中說：『初地之前的菩薩，具有煩惱的性質。』原因就在這裡。然而初地實際上是念念之間同時斷除五種『住地』，如果從現象上分別，並非沒有先後順序。先後順序如何？初地見道（darśanamārga，證見真理的道路），斷除第一種『住地』。二地（dvitīyā bhūmi）及以上，乃至七地（saptamī bhūmi），除滅『愛』的結縛，斷除欲愛（kāmarāga，對慾望的貪愛）、色愛（rūparāga，對色界的貪愛）、有愛（bhavarāga，對存在的貪愛）這三種『住地』。八地（aṣṭamī bhūmi）及以上，斷除『無明』。先後順序就是這樣。 第二種是隱沒和顯現相互討論。初地之前的世間，只斷除四種『住地』。初地及以上，只滅除『無明』。初地之前並非沒有部分斷除『無明』，只是所斷除的部分非常微小，並且是從粗顯的部分入手，所以只說斷除四種『住地』。初地及以上，並非沒有斷除四種『住地』的含義，只是所斷除的相狀非常微細，並且是從粗顯的部分入手，所以只說斷除『無明』。雖然有『無明』
【English Translation】 English version 'Avidyā' (ignorance). 'Avidyā-sthiti' (the dwelling place of ignorance). Only the Buddha can completely sever it. In the Lesser Vehicle (Śrāvakayāna), it is not that there is no partial severing of 'avidyā', but what is severed is very little, and it starts from the gross aspects, so it is not emphasized. Even if 'avidyā' exists, it is contained within the four 'sthitis' (dwellings). In the Great Vehicle (Mahāyāna), it is not that there is no partial severing of the four 'sthitis', but what is severed is very subtle, and it starts from the gross aspects, so it is not emphasized. Comparing these two, the understanding of the Lesser Vehicle is weaker, only able to sever the four 'sthitis'; the practice of the Great Vehicle is broader, able to completely extinguish the five 'sthitis'. Therefore, the Bodhisattvabhūmi says: 'Those of the Śrāvakagotra (lineage of disciples) have purified the kleśāvaraṇa (afflictive obscurations), but not the jñānāvaraṇa (cognitive obscurations); those of the Bodhisattvagotra (lineage of Bodhisattvas) possess both purifications.' When a Śrāvaka purifies the kleśāvaraṇa, know that this is the severing of the four 'sthitis'. When a Bodhisattva has both purifications, know that this is the severing of the five 'sthitis'. From a practical and general perspective, there is also partial severing of the five 'sthitis' in the Lesser Vehicle, and the same is true in the Great Vehicle. In the Lesser Vehicle, removing 'rāga' (attachment) and 'dṛṣṭi' (wrong views) is the severing of the four 'sthitis'. The 'avidyā' that is severed is the residual influence (vāsanā) of the fifth 'avidyā'. This is the end of the first comparison. The second is a direct comparison and distinction between the mundane and supramundane within the Great Vehicle. Before practice and realization, it is called mundane; from the first bhūmi (prathamā bhūmi, the first stage of a Bodhisattva's path) and above, it is called supramundane. Within this, there can be four distinctions. The first is to abandon the discussion of the gross and discuss the subtle. Bodhisattvas before the first bhūmi have not severed the five 'sthitis' of afflictions. Bodhisattvas from the first bhūmi and above have completely extinguished the bonds of the five 'sthitis'. Therefore, the Mahāparinirvāṇa Sūtra says: 'Bodhisattvas before the first bhūmi possess the nature of afflictions.' The reason lies here. However, in reality, the first bhūmi simultaneously severs the five 'sthitis' in every moment of thought. If distinguished according to phenomena, there is a sequence. What is the sequence? The darśanamārga (path of seeing) of the first bhūmi severs the first 'sthiti'. The second bhūmi (dvitīyā bhūmi) and above, up to the seventh bhūmi (saptamī bhūmi), extinguish the bonds of 'rāga', severing the three 'sthitis' of kāmarāga (desire attachment), rūparāga (form attachment), and bhavarāga (existence attachment). The eighth bhūmi (aṣṭamī bhūmi) and above severs 'avidyā'. The sequence is like this. The second is a mutual discussion of concealment and manifestation. The mundane before the first bhūmi only severs the four 'sthitis'. The first bhūmi and above only extinguish 'avidyā'. It is not that there is no partial severing of 'avidyā' before the first bhūmi, but what is severed is very little, and it starts from the gross aspects, so it is only said that the four 'sthitis' are severed. It is not that there is no meaning of severing the four 'sthitis' from the first bhūmi and above, but what is severed is very subtle, and it starts from the gross aspects, so it is only said that 'avidyā' is severed. Although there is 'avidyā'
文。義亦應爾。準彼證教。類之可知。三優劣相形。地前解劣。唯斷四住。地上解勝。五住皆斷。四就實通論。地前地上並斷五住。始從種性斷除五住。二障清凈。乃至佛地。皆亦如是。五住之義。難以具論。且隨粗相略之云爾。
五蓋義五門分別(釋名一 體性二 離合三 次第四 對行辨蓋五)
第一釋名。言五蓋者。一貪慾二瞋恚三睡眠四掉悔五疑。于外五欲。染愛名貪。忿怒曰瞋。言睡眠者。論釋不同。依如毗曇。一切煩惱。睡著境界。不能堪忍。名之為睡。身心昏昧。略緣境界。說之為眠。五識無用。名身昏昧。意識沉沒。名心昏昧。昏心少不知能廣緣一切境界。故曰略緣。若依成實。心重欲眠。說之為睡。攝心離覺。目之為眠。言掉悔者。躁動名掉。于所作事。追戀稱悔。於法猶豫。說以為疑。此五何故說之為蓋。論解有四。一是障義。二破壞義。三是墮義。四是臥義。言障義者。論自為喻。譬如小樹大樹所覆不生華果。眾生如是。欲界心樹。為煩惱覆。不能生於覺意之華及沙門果。故名為障。言破壞者。此五能破世及出世一切善法。故曰破壞。所言墮者。此五令人顛墮三塗墮落生死。故名為墮。所言臥者。此五令人轉回三趣長寢生死。故名為臥。四中初障。正是蓋義。破等三種。傍論其過
【現代漢語翻譯】 現代漢語譯本：道理也應該這樣。依照那些證據和教導，可以推斷得知。三種優劣相互比較，地前菩薩的理解較差，只能斷除四住煩惱（四種根本煩惱：見一處住地、欲愛住地、色愛住地、有愛住地）。地上菩薩的理解較勝，五住煩惱（四種根本煩惱加上無明住地）都能斷除。從實際情況總體來說，地前和地上菩薩都能斷除五住煩惱，最初從種性位（菩薩最初發心的階段）開始斷除五住煩惱，二障（煩惱障和所知障）清凈，乃至佛地，都是這樣。五住煩惱的意義，難以詳細論述，暫且隨著粗略的相貌簡略地說一下。
五蓋的意義從五個方面來分別解釋：（一、解釋名稱；二、體性和性質；三、離合；四、次第；五、對治方法辨別五蓋）
第一，解釋名稱。所說的五蓋是：一、貪慾；二、瞋恚；三、睡眠；四、掉悔；五、疑。對於外在的五欲（色、聲、香、味、觸），染著愛戀叫做貪。忿怒叫做瞋。所說的睡眠，各種論典的解釋不同。依照《毗曇》的說法，一切煩惱，貪睡于境界，不能堪忍，這叫做睡。身心昏昧，略微攀緣境界，稱之為眠。五識（眼識、耳識、鼻識、舌識、身識）沒有作用，叫做身昏昧。意識沉沒，叫做心昏昧。昏沉的心很少知道，不能廣泛攀緣一切境界，所以說『略緣』。如果依照《成實論》的說法，心沉重想睡覺，稱之為睡。收攝心念離開覺醒，稱之為眠。所說的掉悔，躁動不安叫做掉。對於所做的事情，追憶留戀叫做悔。對於佛法猶豫不決，稱之為疑。這五種為什麼稱之為蓋呢？論典解釋有四種：一是障礙的意思；二是破壞的意思；三是墮落的意思；四是覆蓋的意思。所說的障礙的意思，論典自己做了比喻，譬如小樹被大樹覆蓋不能生長華果。眾生也是這樣，欲界的心樹，被煩惱覆蓋，不能生出覺悟的華和沙門（出家修行者）的果實，所以稱之為障礙。所說的破壞，這五種能破壞世間和出世間的一切善法，所以叫做破壞。所說的墮落，這五種令人顛倒墮入三塗（地獄、餓鬼、畜生），墮落生死輪迴，所以稱之為墮落。所說的覆蓋，這五種令人轉回三趣（三惡道），長久沉睡于生死輪迴，所以稱之為覆蓋。四種解釋中，最初的障礙，正是蓋的意思。破壞等三種，是旁論它的過失。
【English Translation】 English version: The principle should also be like this. According to those proofs and teachings, it can be inferred. Comparing the three superiorities and inferiorities, the understanding of Bodhisattvas before the Bhumi (stages of enlightenment) is inferior, and they can only cut off the four abodes of affliction (four fundamental afflictions: view of one's own abode, desire-love abode, form-love abode, existence-love abode). The understanding of Bodhisattvas on the Bhumi is superior, and they can cut off all five abodes of affliction (four fundamental afflictions plus ignorance abode). Generally speaking from the actual situation, both Bodhisattvas before and on the Bhumi can cut off the five abodes of affliction, initially starting from the stage of seed nature (the initial stage of a Bodhisattva's aspiration) to cut off the five abodes of affliction, purifying the two obscurations (affliction obscuration and knowledge obscuration), and so on up to the Buddha Bhumi, it is all like this. The meaning of the five abodes of affliction is difficult to discuss in detail, so let's briefly talk about it according to the rough appearance.
The meaning of the Five Coverings is explained separately from five aspects: (1. Explanation of names; 2. Essence and nature; 3. Separation and combination; 4. Sequence; 5. Discriminating the antidotes to the five coverings)
First, explain the names. The so-called Five Coverings are: 1. Greed (Tan 욕); 2. Hatred (Chen 瞋); 3. Sleepiness (Shui Mian 睡眠); 4. Restlessness and Remorse (Diao Hui 掉悔); 5. Doubt (Yi 疑). Regarding the external five desires (form, sound, smell, taste, touch), being attached and loving is called Greed. Anger is called Hatred. As for Sleepiness, the explanations in various treatises are different. According to the Abhidharma (毗曇), all afflictions, being sleepy in the realm, unable to bear it, this is called Sleep. The body and mind are faint, slightly clinging to the realm, it is called Sleepiness. The five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) have no function, it is called body faintness. The consciousness sinks, it is called mind faintness. The faint mind knows very little and cannot widely cling to all realms, so it is said 'slightly clinging'. If according to the Tattvasiddhi Shastra (成實論), the mind is heavy and wants to sleep, it is called Sleep. Gathering the mind and leaving awakening, it is called Sleepiness. The so-called Restlessness and Remorse, being restless and uneasy is called Restlessness. Regarding the things done, recalling and cherishing is called Remorse. Being hesitant about the Dharma, it is called Doubt. Why are these five called Coverings? The treatise explains there are four reasons: one is the meaning of obstruction; two is the meaning of destruction; three is the meaning of falling; four is the meaning of covering. The so-called meaning of obstruction, the treatise itself makes an analogy, for example, a small tree covered by a large tree cannot grow flowers and fruits. Sentient beings are also like this, the mind tree of the desire realm, covered by afflictions, cannot produce the flowers of enlightenment and the fruits of Shramana (ordained practitioners), so it is called obstruction. The so-called destruction, these five can destroy all good dharmas of the world and beyond the world, so it is called destruction. The so-called falling, these five cause people to fall into the three evil paths (hell, hungry ghosts, animals), falling into the cycle of birth and death, so it is called falling. The so-called covering, these five cause people to turn back to the three realms (three evil paths), sleeping for a long time in the cycle of birth and death, so it is called covering. Among the four explanations, the initial obstruction is precisely the meaning of covering. The three such as destruction are side discussions of its faults.
。問曰。蓋覆為異。通釋是一。其猶眼目。于中別分。義有左右。如毗婆沙。四句辨之。一蓋而非覆。所謂過去未來五蓋。是義云何。蓋是障義。有處無道。斯名為障。過未煩惱成就之處。必無聖道。故得名蓋。論其覆者。現起煩惱。覆蔽人心。令不惺悟。故得名覆。過未煩惱。成而不行。現起心處。無此覆蔽。不妨念善樂求凈法。故不名覆。二者是覆不名為蓋。除五蓋外諸餘煩惱現行者。是謂欲界中見慢無明。及上二界一切煩惱。此等非蓋。在後別解。三亦蓋亦覆。五蓋煩惱現行者是。四非蓋非覆。謂欲界中見慢無明。及上二界一切煩惱。過未者是非五蓋收故不名蓋。不覆現心故不名覆。名義如是。
次第二門。辨其體相。于中曲有六門分別。一多少分別。二使纏分別。三六識分別。四三界分別。五三性分別。六約時分別。言多少者。毗婆沙云。此之五蓋。名五體。七種別三十。名五如上。言體七者。貪瞋癡三睡眠掉悔合為七也。種三十者。貪慾嗔恚睡眠及掉見修通斷。約彼四諦。及望修道各別為五。此則別為二十五也。疑唯見斷。約諦分四。悔唯修斷。約修為一。通前合為三十種也。多少如是(此一門竟)。
次約使纏而為分別。使謂十使。五見及疑貪嗔癡慢。是其十也。纏謂十纏。無慚無愧睡悔慳
【現代漢語翻譯】 現代漢語譯本：問：『蓋』（Gai，覆蓋）和『覆』（Fu，遮蔽）是不同的，『通釋』（Tongshi，普遍解釋）是相同的。這就像眼睛，在其中可以區分，意義上有左右之分。例如《毗婆沙》（Pipo sha，佛教論書名），用四句來辨析。第一句是『是蓋而非覆』，指的是過去和未來的五蓋（Wugai，五種障礙）。這是什麼意思呢？『蓋』是障礙的意思，在沒有道路的地方，這就是障礙。過去和未來的煩惱存在的地方，一定沒有聖道，所以叫做『蓋』。說到『覆』，指的是現在生起的煩惱，遮蔽人的心，使人不清醒，所以叫做『覆』。過去和未來的煩惱，雖然存在但沒有發生作用，現在生起的心中，沒有這種遮蔽，不妨礙念善和追求清凈的佛法，所以不叫做『覆』。第二句是『是覆不名為蓋』，指的是除了五蓋之外的其他煩惱現在生起。這就是欲界（Yujie，佛教三界之一，指有情眾生有情慾、食慾的生存世界）中的見、慢、無明（Wuming，佛教指對事物真相的迷惑無知），以及色界（Sejie，佛教三界之一，指脫離了欲界的淫慾和食慾，但仍然具有色相的物質世界）和無色界（Wusejie，佛教三界之一，指既沒有欲界的淫慾和食慾，也沒有色界的物質色相，僅存精神存在的境界）中的一切煩惱。這些不是『蓋』，在後面會分別解釋。第三句是『亦蓋亦覆』，指的是五蓋煩惱現在生起。第四句是『非蓋非覆』，指的是欲界中的見、慢、無明，以及色界和無色界中的一切煩惱，過去和未來的。這些不是五蓋所包含的，所以不叫做『蓋』，不遮蔽現在的心，所以不叫做『覆』。名義就是這樣。
其次，從第二方面，辨析它們的體相。其中大概有六個方面來分別：一是多少分別，二是使纏分別，三是六識分別，四是三界分別，五是三性分別，六是約時分別。說到多少，在《毗婆沙》中說，這五蓋，名為五體，七種類別，三十種。『名五如上』，意思是和上面說的一樣。說到『體七』，指的是貪（Tan，貪婪）、嗔（Chen，嗔恨）、癡（Chi，愚癡）三種，加上睡眠（Shuimian，昏睡）、掉舉（Diao ju，精神散亂）、後悔（Houhui，懊悔），合起來是七種。說到『種三十』，指的是貪慾、嗔恚、睡眠以及掉舉，見道（Jiandao，佛教修行階段，指通過修行，見到真理的階段）和修道（Xiudao，佛教修行階段，指在見道之後，繼續修行，斷除煩惱的階段）所斷除的，根據四諦（Sidi，佛教基本教義，包括苦、集、滅、道）以及修道各有五種。這樣就分別有二十五種。疑惑（Yihuo，猶豫不決）只是見道所斷除的，根據四諦分為四種。後悔只是修道所斷除的，根據修道為一種。總共加起來是三十種。多少就是這樣（這一方面結束）。
其次，從使（Shi，煩惱的根本）和纏（Chan，煩惱的束縛）來分別。使指的是十使，五見（Wujian，五種錯誤的見解）以及疑（Yi，懷疑）、貪、嗔、癡、慢（Man，傲慢），這就是十使。纏指的是十纏，無慚（Wucan，不知羞恥）、無愧（Kui，不感到慚愧）、睡眠、後悔、慳吝（Qianlin，吝嗇）
【English Translation】 English version: Question: 'Gai' (covering) and 'Fu' (concealing) are different, while 'Tongshi' (universal explanation) is the same. It's like the eyes, within which distinctions can be made, and the meanings have left and right aspects. For example, the 'Vibhasa' (Pipo sha, a Buddhist treatise), uses four sentences to analyze them. The first sentence is 'It is Gai but not Fu,' referring to the past and future Five Coverings (Wugai, five hindrances). What does this mean? 'Gai' means obstruction; where there is no path, that is an obstruction. Where past and future afflictions exist, there is certainly no Noble Path, so it is called 'Gai.' Speaking of 'Fu,' it refers to present afflictions that conceal the mind, causing it to be unconscious, so it is called 'Fu.' Past and future afflictions, although they exist but are not active, do not have this concealment in the present mind, and do not hinder contemplating goodness and seeking pure Dharma, so they are not called 'Fu.' The second sentence is 'It is Fu but not called Gai,' referring to other afflictions besides the Five Coverings that are presently arising. This refers to the views, pride, and ignorance (Wuming, ignorance of the true nature of things) in the Desire Realm (Yujie, one of the Three Realms in Buddhism, referring to the world of beings with desires), and all afflictions in the Form Realm (Sejie, one of the Three Realms in Buddhism, referring to the material world that has transcended the desires of the Desire Realm) and Formless Realm (Wusejie, one of the Three Realms in Buddhism, referring to the realm of pure spirit without material form). These are not 'Gai,' and will be explained separately later. The third sentence is 'Both Gai and Fu,' referring to the Five Coverings afflictions that are presently arising. The fourth sentence is 'Neither Gai nor Fu,' referring to the views, pride, and ignorance in the Desire Realm, and all afflictions in the Form Realm and Formless Realm, in the past and future. These are not included in the Five Coverings, so they are not called 'Gai,' and do not conceal the present mind, so they are not called 'Fu.' That is the meaning of the terms.
Next, from the second aspect, analyze their substance and characteristics. Within this, there are roughly six aspects to distinguish: first, distinguishing by quantity; second, distinguishing by fetters and entanglements; third, distinguishing by the six consciousnesses; fourth, distinguishing by the Three Realms; fifth, distinguishing by the three natures; sixth, distinguishing by time. Speaking of quantity, the 'Vibhasa' says that these Five Coverings are called Five Entities, with seven categories and thirty types. 'Named Five as above' means the same as mentioned above. Speaking of 'Seven Entities,' it refers to the three of greed (Tan, greed), hatred (Chen, hatred), and delusion (Chi, delusion), plus sleep (Shuimian, drowsiness), restlessness (Diao ju, mental agitation), and regret (Houhui, remorse), which together make seven. Speaking of 'Thirty Types,' it refers to greed, anger, sleep, and restlessness, those severed by the Path of Seeing (Jiandao, the stage of seeing the truth through practice) and the Path of Cultivation (Xiudao, the stage of continuing to practice and eliminate afflictions after seeing the truth), each having five types according to the Four Noble Truths (Sidi, the basic teachings of Buddhism, including suffering, accumulation, cessation, and path) and the Path of Cultivation. Thus, there are twenty-five types separately. Doubt (Yihuo, hesitation) is only severed by the Path of Seeing, divided into four types according to the Four Noble Truths. Regret is only severed by the Path of Cultivation, counted as one type according to the Path of Cultivation. Altogether, there are thirty types. That is the quantity (this aspect ends).
Next, distinguish them by fetters (Shi, the root of afflictions) and entanglements (Chan, the bondage of afflictions). Fetters refer to the ten fetters, the five views (Wujian, five wrong views) and doubt (Yi, doubt), greed, hatred, delusion, and pride (Man, arrogance), which are the ten fetters. Entanglements refer to the ten entanglements: shamelessness (Wucan, lack of shame), lack of remorse (Kui, not feeling remorse), sleep, regret, stinginess (Qianlin, miserliness)
嫉掉昏忿及覆。是其十也。義如后解。蓋體七中。貪嗔及疑。是使煩惱。餘四是纏。問曰。何故使纏之中偏說此七以為五蓋。餘者不論。毗婆沙中。一論師云。此是世尊有餘之說。為受化者。故作此論。瞿沙釋云。此五能障眾生聖道及道方便。為是偏說。又此五種。因果俱障。為是偏說。因時障者。此五煩惱。一一現時。則不得生有漏善心及不隱沒無記之心。何況聖道及道方便。果時障者。五蓋之果。生惡趣中。則障一切諸善功德。以此過重。是故偏說。又成實云。此之五種。障定力強。為是偏說。貪嗔二種。染污故障。睡之與眠。昏沉故障。掉之與悔。動亂故障。疑心猶豫。敗善妨行。所以是障。問曰。使中五見煩惱何故非蓋。毗婆沙云。蓋能滅慧。五見是慧。不可以慧還滅于慧。為是不說。又見妄執翻違聖慧。非事緣動。障定力微。為是不說。何故慢使不說為蓋。毗婆沙云。所言蓋者。覆沒於心。慢令心高。覆沒不顯。為是不說。又復慢使。恃己所長。欺陵於物。有慢心者。不妨為勝。而求善法。行有此義。故不說蓋。何故癡使不說為蓋。毗婆沙云。覆是蓋義。貪嗔等五。覆障用等。為是宣說。無明覆障勢用偏多。非五伴類故。於五中不說無明。又復無明最為深重。非五流類。為是不說。如謗法罪不入五逆。又復
【現代漢語翻譯】 現代漢語譯本 掉舉（念頭散亂） 、昏沉（精神萎靡）、忿怒（嗔恨）、覆藏（隱藏罪過）。這是十種纏縛中的五種。含義將在後面解釋。總的來說，在七使中，貪婪、嗔恨和懷疑是使煩惱，其餘四種是纏縛。問：為什麼在使煩惱和纏縛中，特別說這七種是五蓋（Nivaranas），而不說其他的呢？《毗婆沙論》（Vibhasa）中，一位論師說：『這是世尊（釋迦摩尼佛）未完全說盡的，爲了教化受教者，所以作此論述。』瞿沙（Ghosha）解釋說：『這五蓋能障礙眾生證得聖道以及修道的方便，所以特別說明。』而且，這五種蓋，因和果都障礙。在因時障礙，這五種煩惱，每一種現起時，就不能生起有漏的善心以及不明顯的不記之心，更何況是聖道以及修道的方便。在果時障礙，五蓋的果報，是生於惡趣之中，從而障礙一切諸善功德。因為這種過失嚴重，所以特別說明。』又《成實論》（Satyasiddhi Shastra）說：『這五種蓋，障礙禪定（Samadhi）的力量強大，所以特別說明。』貪婪和嗔恨兩種，是染污的障礙；睡眠和昏沉，是昏沉的障礙；掉舉和追悔，是動亂的障礙；疑心猶豫，是破壞善行和妨礙修行的障礙。所以是障礙。問：為什麼使煩惱中的五見（五種錯誤的見解）煩惱不是蓋呢？《毗婆沙論》說：『蓋能滅除智慧，五見是智慧，不能用智慧來滅除智慧，所以不說。』而且，五見是虛妄執著，違背聖人的智慧，不是因為外緣而動搖，障礙禪定的力量微弱，所以不說。為什麼慢使（傲慢）不說為蓋呢？《毗婆沙論》說：『所說的蓋，是覆蓋和埋沒內心。傲慢使內心高舉，覆蓋而不顯現，所以不說。』而且，傲慢使，是依仗自己所長，欺凌他人。有傲慢心的人，不妨礙追求勝利，從而尋求善法。修行有這種含義，所以不說蓋。為什麼癡使（愚癡）不說為蓋呢？《毗婆沙論》說：『覆蓋是蓋的含義。貪婪、嗔恨等五種，覆蓋和障礙的作用相同，所以宣說。無明（Avidya）覆蓋和障礙的勢力作用特別大，不是五種伴隨的種類，所以在五蓋中不說無明。』而且無明最為深重，不是五種流類的，所以不說。如同誹謗佛法的罪過不屬於五逆（五種極重的罪行）。又
【English Translation】 English version Distraction (uddhacca), drowsiness (thina), anger (kodha), and concealment (upannah). These are five of the ten fetters. Their meanings will be explained later. In general, among the seven anusayas (latent tendencies), greed (lobha), hatred (dosa), and doubt (vicikiccha) are anusayas, while the remaining four are pariyutthanas (outbursts). Question: Why, among the anusayas and pariyutthanas, are these seven specifically mentioned as the five hindrances (Nivaranas), while others are not? In the Vibhasa, one teacher says: 'This is what the World-Honored One (Sakyamuni Buddha) did not fully explain; it is for the sake of teaching those who are to be taught that this discourse is made.' Ghosha explains: 'These five hindrances can obstruct beings from attaining the Noble Path and the means to practice the Path, so they are specifically mentioned.' Moreover, these five hindrances obstruct both cause and effect. When obstructing at the time of cause, when each of these five afflictions arises, one cannot generate wholesome minds with outflows or minds that are neither obvious nor unwholesome, let alone the Noble Path and the means to practice the Path. When obstructing at the time of effect, the result of the five hindrances is to be born in the evil realms, thereby obstructing all wholesome merits. Because this fault is serious, it is specifically mentioned.' Furthermore, the Tattvasiddhi Shastra says: 'These five hindrances have a strong power to obstruct samadhi (concentration), so they are specifically mentioned.' Greed and hatred are hindrances of defilement; sleep and drowsiness are hindrances of torpor; distraction and regret are hindrances of agitation; doubt and hesitation are hindrances that ruin good deeds and obstruct practice. Therefore, they are hindrances. Question: Why are the five views (five kinds of wrong views) among the anusayas not hindrances? The Vibhasa says: 'Hindrances can destroy wisdom, and the five views are wisdom; one cannot use wisdom to destroy wisdom, so they are not mentioned.' Moreover, the five views are false attachments that contradict the wisdom of the sages; they are not shaken by external conditions, and their power to obstruct samadhi is weak, so they are not mentioned. Why is mana (conceit) not mentioned as a hindrance? The Vibhasa says: 'What is called a hindrance covers and buries the mind. Conceit makes the mind arrogant, covering it without revealing it, so it is not mentioned.' Moreover, conceit relies on one's own strengths to bully others. A person with conceit is not hindered from seeking victory, thereby seeking good dharmas. Practice has this meaning, so it is not called a hindrance. Why is moha (ignorance) not mentioned as a hindrance? The Vibhasa says: 'Covering is the meaning of hindrance. Greed, hatred, and the other five have the same function of covering and obstructing, so they are proclaimed. Avidya (ignorance) has a particularly great power of covering and obstructing, and it is not one of the five accompanying categories, so it is not mentioned among the five hindrances.' Moreover, ignorance is the deepest and heaviest, and it is not one of the five streams, so it is not mentioned. Just as the sin of slandering the Dharma does not belong to the five heinous crimes (five extremely serious offenses). Furthermore,
無明性少分別。障定義微。為是不說。又復無明。微細難覺。聖慧方遣。定中常行。非定所治。為是不說。問曰。纏中無慚無愧。以何義故。不說為是蓋。此過粗現。修戒所防。非定親斷。為是不說。又無慚無愧。是不善地中通有。非別所治。是以不說。慳之與嫉。何不說蓋。彼違利他。不防自善。所以不說。忿之與覆。何故非蓋。忿義從嗔。覆義從貪。故不別說(此二門竟)。
次約六識分別五蓋。依如成實。一切諸蓋。皆在意識。後行心中起。彼宗意識。義通三性。五蓋不善。故在意地。彼宗五識。一向無記。五蓋不善。故不在中。毗曇六識皆通三性。五蓋不善。六識俱有總相。雖然于中分別。有通有局。是義云何。貪嗔睡掉遍通六識。眠悔及疑唯在意地。良以五識寤時所用取境分明。焉眠返有。為是無眠。五識一念。無思量性。不辨得失。為是無悔。不能分別若是若非。為是無疑(此三門竟)。
次約三界分別五蓋。通論五蓋。悉在欲界。于中細辨義。有通局。瞋眠及悔。唯在欲界。貪疑睡掉。遍通三界。此雖遍通。于中分取。在欲界者。說為五蓋。非上二界。何故如是。毗婆沙云。以上二界無不善故。成實釋云。以欲界者一向障定。上二界者非全障故(此四門竟)。
次約三性分別諸蓋。
【現代漢語翻譯】 現代漢語譯本： 『無明性少分別（avidyā has little discernment）。障定義微（it subtly obstructs concentration）。為是不說（therefore, it is not mentioned [as a hindrance]）。又復無明（furthermore, ignorance）。微細難覺（is subtle and difficult to perceive）。聖慧方遣（only noble wisdom can dispel it）。定中常行（it constantly operates in concentration）。非定所治（but is not directly countered by concentration）。為是不說（therefore, it is not mentioned）。問曰（question）：纏中無慚無愧（among the fetters, why are lack of shame and lack of embarrassment）。以何義故（for what reason）。不說為是蓋（are they not mentioned as hindrances）？此過粗現（these faults are obvious）。修戒所防（prevented by cultivating morality）。非定親斷（not directly severed by concentration）。為是不說（therefore, they are not mentioned）。又無慚無愧（furthermore, lack of shame and lack of embarrassment）。是不善地中通有（are universally present in unwholesome states）。非別所治（not specifically countered）。是以不說（therefore, they are not mentioned）。慳之與嫉（why are stinginess and jealousy）。何不說蓋（not mentioned as hindrances）？彼違利他（they oppose benefiting others）。不防自善（but do not prevent one's own good）。所以不說（therefore, they are not mentioned）。忿之與覆（why are anger and concealment）。何故非蓋（not considered hindrances）？忿義從嗔（anger is derived from hatred）。覆義從貪（concealment is derived from greed）。故不別說（therefore, they are not mentioned separately）（此二門竟）（end of these two topics）。』
『次約六識分別五蓋（next, differentiating the five hindrances based on the six consciousnesses）。依如成實（according to the Satyasiddhi School）。一切諸蓋（all hindrances）。皆在意識（are present in the mind consciousness）。後行心中起（arising in subsequent mental activity）。彼宗意識（in that school, the mind consciousness）。義通三性（encompasses all three natures [wholesome, unwholesome, and neutral]）。五蓋不善（the five hindrances are unwholesome）。故在意地（therefore, they are in the mind consciousness）。彼宗五識（in that school, the five sense consciousnesses）。一向無記（are always neutral）。五蓋不善（the five hindrances are unwholesome）。故不在中（therefore, they are not present in them）。毗曇六識皆通三性（the Sarvastivada school holds that all six consciousnesses encompass the three natures）。五蓋不善（the five hindrances are unwholesome）。六識俱有總相（all six consciousnesses possess them in general）。雖然于中分別（although they are generally present, distinctions can be made）。有通有局（some are universal, some are limited）。是義云何（what does this mean）？貪嗔睡掉（greed, hatred, drowsiness, and restlessness）。遍通六識（are universally present in all six consciousnesses）。眠悔及疑（torpor, remorse, and doubt）。唯在意地（are only present in the mind consciousness）。良以五識寤時所用（because the five sense consciousnesses are used when awake）。取境分明（perceiving objects clearly）。焉眠返有（how could torpor be present）？為是無眠（therefore, there is no torpor）。五識一念（the five sense consciousnesses are momentary）。無思量性（lacking the nature of deliberation）。不辨得失（unable to distinguish gain and loss）。為是無悔（therefore, there is no remorse）。不能分別若是若非（unable to distinguish right from wrong）。為是無疑（therefore, there is no doubt）（此三門竟）（end of these three topics）。』
『次約三界分別五蓋（next, differentiating the five hindrances based on the three realms）。通論五蓋（generally speaking, the five hindrances）。悉在欲界（are all present in the desire realm）。于中細辨義（but a detailed analysis reveals）。有通局（some are universal, some are limited）。瞋眠及悔（hatred, torpor, and remorse）。唯在欲界（are only present in the desire realm）。貪疑睡掉（greed, doubt, drowsiness, and restlessness）。遍通三界（are universally present in all three realms）。此雖遍通（although they are universally present）。于中分取（we specifically consider）。在欲界者（those in the desire realm）。說為五蓋（as the five hindrances）。非上二界（not those in the upper two realms）。何故如是（why is this so）？毗婆沙云（the Vibhasa states）。以上二界無不善故（because the upper two realms have no unwholesome qualities）。成實釋云（the Satyasiddhi explains）。以欲界者一向障定（because those in the desire realm always obstruct concentration）。上二界者非全障故（while those in the upper two realms do not completely obstruct it）（此四門竟）（end of these four topics）。』
『次約三性分別諸蓋（next, differentiating the hindrances based on the three natures）。』
【English Translation】 English version: 'Avidyā (ignorance) has little discernment. It subtly obstructs concentration. Therefore, it is not mentioned [as a hindrance]. Furthermore, avidyā (ignorance) is subtle and difficult to perceive. Only noble wisdom can dispel it. It constantly operates in concentration but is not directly countered by concentration. Therefore, it is not mentioned. Question: Among the fetters, why are lack of shame and lack of embarrassment not mentioned as hindrances? These faults are obvious, prevented by cultivating morality, and not directly severed by concentration. Therefore, they are not mentioned. Furthermore, lack of shame and lack of embarrassment are universally present in unwholesome states and not specifically countered. Therefore, they are not mentioned. Why are stinginess and jealousy not mentioned as hindrances? They oppose benefiting others but do not prevent one's own good. Therefore, they are not mentioned. Why are anger and concealment not considered hindrances? Anger is derived from hatred, and concealment is derived from greed. Therefore, they are not mentioned separately (end of these two topics).'
'Next, differentiating the five hindrances based on the six consciousnesses. According to the Satyasiddhi School, all hindrances are present in the mind consciousness, arising in subsequent mental activity. In that school, the mind consciousness encompasses all three natures [wholesome, unwholesome, and neutral]. The five hindrances are unwholesome; therefore, they are in the mind consciousness. In that school, the five sense consciousnesses are always neutral. The five hindrances are unwholesome; therefore, they are not present in them. The Sarvastivada school holds that all six consciousnesses encompass the three natures. The five hindrances are unwholesome, and all six consciousnesses possess them in general. Although they are generally present, distinctions can be made; some are universal, some are limited. What does this mean? Greed, hatred, drowsiness, and restlessness are universally present in all six consciousnesses. Torpor, remorse, and doubt are only present in the mind consciousness. Because the five sense consciousnesses are used when awake, perceiving objects clearly, how could torpor be present? Therefore, there is no torpor. The five sense consciousnesses are momentary, lacking the nature of deliberation, and unable to distinguish gain and loss. Therefore, there is no remorse. Unable to distinguish right from wrong, therefore, there is no doubt (end of these three topics).'
'Next, differentiating the five hindrances based on the three realms. Generally speaking, the five hindrances are all present in the desire realm. But a detailed analysis reveals some are universal, some are limited. Hatred, torpor, and remorse are only present in the desire realm. Greed, doubt, drowsiness, and restlessness are universally present in all three realms. Although they are universally present, we specifically consider those in the desire realm as the five hindrances, not those in the upper two realms. Why is this so? The Vibhasa states because the upper two realms have no unwholesome qualities. The Satyasiddhi explains because those in the desire realm always obstruct concentration, while those in the upper two realms do not completely obstruct it (end of these four topics).'
'Next, differentiating the hindrances based on the three natures.'
善惡無記。是三性也。通論五蓋。悉是不善。于中分別。義有通局。瞋唯不善。以與無慚無愧俱故。貪疑睡掉。依如成實。一向不善。若依毗曇。通惡無記在欲界者。名為不善。在上二界。說之為隱沒無記。義雖兩兼。今唯分取不善為蓋。眠悔二種。體通三性。今唯分取不善眠悔。以為五蓋。餘者不說。問曰。何故唯說不善以為五蓋。毗婆沙云。對善法故說。何等是善法聚謂四念處。何等不善。所謂五蓋。就粗重過宣說五蓋。故唯不善(此五門竟)。
次約起時以辨多少寤時起貪。三蓋並生。謂貪睡掉眠中起貪。四蓋並生。於前三上。更加一眠。瞋疑及悔。類皆同爾。與貪相似。寤時起睡。二蓋並生謂睡與掉。眠中起睡。三蓋並生。於前二上更加一眠。體相如是。
次第三門。料簡離合。以何義故。貪瞋及疑。獨立為蓋。餘二合乎。解有三義。一約使纏強弱分別。貪瞋及疑。是其使性。覆障力強。故獨立蓋。余是纏性。覆障力微。故合為蓋。二約生緣以辨離合。此生因緣。成實所云。毗婆沙中。說之為食。煩惱因緣。資生煩惱。故曰食矣。其狀如何。貪瞋及疑。生因緣別故別立蓋。何者別緣。毗婆沙云。貪用凈想以之為食。謂色是凈便生食染。瞋用害想以之為食。以于眾生生怨害想故生瞋恚。疑用世法猶
【現代漢語翻譯】 現代漢語譯本：善、惡、無記，這是三種性質（三性）。總的來說，五蓋全部都是不善的。在其中進行分別，意義上有共通和侷限。嗔（chēn，憤怒）唯一是不善的，因為它總是與無慚（wú cán，不知羞恥）和無愧（wú kuì，不覺羞愧）同時出現。貪（tān，貪婪）、疑（yí，懷疑）、睡（shuì，昏睡）、掉（diào，掉舉），按照《成實論》的說法，一概都是不善的。如果按照《毗曇論》的說法，在欲界中的貪、疑、睡、掉，既可以是惡的，也可以是無記的，被稱為不善；而在色界和無色界，則被稱為隱沒無記。雖然兩種說法都有道理，但現在只取不善作為蓋。眠（mián，睡眠）和悔（huǐ，後悔）這兩種，本體上通於三種性質（三性）。現在只取不善的眠和悔，作為五蓋。其餘的就不說了。問：為什麼只說不善作為五蓋？《毗婆沙論》說：爲了對應善法。什麼是善法聚？就是四念處（sì niàn chù，四種觀照方法）。什麼是不善？就是五蓋。就粗重過患而言，宣說五蓋，所以只說不善（這五門結束）。 接下來從生起的時間來辨別多少。醒著的時候生起貪，三種蓋同時產生，即貪、睡、掉。在睡眠中生起貪，四種蓋同時產生，在前三種的基礎上，再加上一個眠。嗔、疑以及悔，情況都與此類似，與貪相同。醒著的時候生起睡，兩種蓋同時產生，即睡與掉。在睡眠中生起睡，三種蓋同時產生，在前兩種的基礎上，再加上一個眠。它們的體相就是這樣。 接下來是第三門，料簡離合。因為什麼緣故，貪、嗔以及疑，各自獨立成為蓋，其餘兩種卻合併在一起？解釋有三種意義。第一，從使（shǐ，煩惱的根本）和纏（chán，煩惱的枝末）的強弱來分別。貪、嗔以及疑，是使的性質，覆蓋和障礙的力量強，所以獨立成為蓋。其餘的是纏的性質，覆蓋和障礙的力量微弱，所以合併成為蓋。第二，從生起的因緣來辨別離合。這些生起的因緣，《成實論》中這樣說，《毗婆沙論》中，說之為食（shí，滋養）。煩惱的因緣，滋養煩惱，所以叫做食。它的狀況如何？貪、嗔以及疑，生起的因緣不同，所以分別設立為蓋。什麼叫做不同的因緣？《毗婆沙論》說：貪用凈想（jìng xiǎng，美好的想法）作為食，認為色是美好的，便生起貪染。嗔用害想（hài xiǎng，傷害的想法）作為食，因為對眾生生起怨恨和傷害的想法，所以生起嗔恚。疑用世法猶豫
【English Translation】 English version: Good, evil, and neutral (avyākrta), these are the three natures (tri-svabhāva). Generally speaking, all five hindrances (pañca nivarana) are unwholesome (akuśala). Distinguishing within them, there are common and limited meanings. Anger (krodha) is uniquely unwholesome, because it always occurs together with shamelessness (ahrīka) and lack of embarrassment (anapatrāpya). Greed (lobha), doubt (vicikitsa), sloth (styana), and restlessness (auddhatya), according to the Satyasiddhi Śāstra, are invariably unwholesome. If according to the Abhidharma, greed, doubt, sloth, and restlessness in the desire realm (kāmadhātu) can be either evil or neutral, and are called unwholesome; while in the form realm (rūpadhātu) and formless realm (arūpadhātu), they are called obscured neutral (obhata avyākrta). Although both views have merit, we now only take the unwholesome as hindrances. Sleep (middha) and remorse (kaukritya), in their essence, are common to the three natures (tri-svabhāva). Now we only take unwholesome sleep and remorse as the five hindrances. The rest are not discussed. Question: Why only speak of the unwholesome as the five hindrances? The Vibhāṣā says: It is in contrast to wholesome dharmas. What is the collection of wholesome dharmas? It is the four foundations of mindfulness (catuḥsmṛtyupasthāna). What is unwholesome? It is the five hindrances. In terms of gross and heavy faults, the five hindrances are proclaimed, so only the unwholesome is mentioned (these five sections are finished). Next, we distinguish the quantity based on the time of arising. When awake, if greed arises, three hindrances arise simultaneously, namely greed, sloth, and restlessness. If greed arises in sleep, four hindrances arise simultaneously, adding sleep to the previous three. Anger, doubt, and remorse are all similar to this, like greed. When awake, if sleep arises, two hindrances arise simultaneously, namely sleep and restlessness. If sleep arises in sleep, three hindrances arise simultaneously, adding sleep to the previous two. Their nature and characteristics are like this. Next is the third section, examining separation and combination. For what reason are greed, anger, and doubt each established as independent hindrances, while the other two are combined? There are three meanings to the explanation. First, distinguish based on the strength of the latent tendencies (anuśaya) and the entanglements (paryavasthāna). Greed, anger, and doubt are of the nature of latent tendencies, and their power to cover and obstruct is strong, so they are established as independent hindrances. The others are of the nature of entanglements, and their power to cover and obstruct is weak, so they are combined as hindrances. Second, distinguish separation and combination based on the causes of arising. These causes of arising are described in the Satyasiddhi Śāstra, and in the Vibhāṣā, they are called food (āhāra). The causes of affliction nourish affliction, so they are called food. What is their condition? The causes of arising for greed, anger, and doubt are different, so they are separately established as hindrances. What are the different causes? The Vibhāṣā says: Greed uses the pure perception (śubha-saṃjñā) as food, thinking that form is pure, and then greed arises. Anger uses the harmful perception (vihiṃsā-saṃjñā) as food, because one generates thoughts of resentment and harm towards sentient beings, and then anger arises. Doubt uses hesitation about worldly dharmas as
豫之想以之為食。以於世事猶豫不了故生疑心。睡之與眠。生因緣同故合立蓋。何者生緣。緣別有五。如成實說。一單致利。所謂好樂睡眠之病。毗婆沙中說為睡夢。二者愁憂心不善樂。毗婆沙中說為愁憤。三者頻申。毗婆沙中說為欠呿。四飲食不調。毗婆沙中名食不消。五心退沒所為廢息。毗婆沙中名為心悶。掉之與悔。生因緣同故合立蓋。何者生緣。緣別有四。一親黑覺。毗婆沙中名念親屬。二國立覺。毗婆沙中名念國土。三不死覺。毗婆沙中名念不死。四念所更喜樂之事。約緣如是。三約對治以辨離合。如毗婆沙說。貪嗔及疑。對治各別。故別立蓋。貪用不凈觀而為對治。嗔用慈觀而為對治。癡因緣觀而對治。睡之與眠。對治同故。合為一蓋。所謂智慧。掉之與悔。對治同故。合為一蓋。所謂禪定。離合如是。
次第四門。辨其次第。如成實說。一切凡夫。多起貪慾。故先明貪。以著欲故。他侵則忿。故次明嗔恚。經言。從愛生嗔嫉妒等也。是人貪嗔所勞亂故。則欲睡眠。故次明之。睡眠小息。貪嗔還成。嬈動其心故次明掉。以掉動故。不具前利於所修善。便生憂悔。故次明悔。以掉悔故。于出離法。不能正信。便作是念。為有解脫。為無解脫。故次疑。煩惱起。未必一定。蓋且言耳。次第如是。
【現代漢語翻譯】 現代漢語譯本 想把『豫』（猶豫）當作食物。因為對於世事猶豫不決，所以產生疑心。『睡』（昏睡）和『眠』（睡眠），產生的因緣相同，所以合在一起立為『蓋』（覆蓋）。什麼（是）產生的因緣？因緣分別有五種。如《成實論》所說：一是耽於安逸，就是喜好睡眠的毛病。《毗婆沙論》中說這是因為睡夢。二是憂愁不快樂。《毗婆沙論》中說這是因為愁悶憤恨。三是頻繁地伸懶腰。《毗婆沙論》中說這是打哈欠。四是飲食不調。《毗婆沙論》中名為食物不消化。五是心退縮消沉，所作所為都停止。《毗婆沙論》中名為心悶。『掉』（掉舉）和『悔』（後悔），產生的因緣相同，所以合在一起立為『蓋』。什麼（是）產生的因緣？因緣分別有四種。一是親近黑法的覺知。《毗婆沙論》中名為思念親屬。二是建立國家的覺知。《毗婆沙論》中名為思念國土。三是不死的覺知。《毗婆沙論》中名為思念不死。四是思念曾經經歷過的喜樂之事。關於因緣就是這樣。三是根據對治來辨別離合。如《毗婆沙論》所說，貪、嗔、及疑，對治的方法各不相同，所以分別立為『蓋』。貪用不凈觀來對治，嗔用慈悲觀來對治，癡用因緣觀來對治。『睡』和『眠』，對治的方法相同，所以合為一個『蓋』，就是智慧。『掉』和『悔』，對治的方法相同，所以合為一個『蓋』，就是禪定。離合就是這樣。
其次是第四門，辨別其次第。如《成實論》所說，一切凡夫，大多生起貪慾，所以先說明貪。因為執著于慾望，他人侵犯就會忿怒，所以其次說明嗔恚。《經》中說：『從愛生嗔嫉妒等。』這些人被貪嗔所勞亂，就想睡眠，所以其次說明睡眠。睡眠稍微休息后，貪嗔還會產生，擾動他們的心，所以其次說明掉舉。因為掉舉擾動，不能具備之前的利益，對於所修的善法，便產生憂愁後悔，所以其次說明後悔。因為掉舉和後悔，對於出離之法，不能正確相信，便會這樣想：『到底有沒有解脫？』所以其次是疑。煩惱生起，未必一定，這裡只是姑且說說而已。次第就是這樣。
【English Translation】 English version He thinks of taking 'Hesitation' as food. Because of hesitation in worldly affairs, doubt arises. 'Sleep' and 'Drowsiness', because the causes and conditions of their arising are the same, they are combined and established as a 'Covering' (Nivarana). What are the causes and conditions of arising? There are five separate causes and conditions. As the Satyasiddhi Shastra says: First, indulging in comfort, which is the illness of enjoying sleep. The Vibhasha Shastra says this is due to dreams. Second, sorrow and unhappiness. The Vibhasha Shastra says this is due to sorrow and resentment. Third, frequent stretching. The Vibhasha Shastra says this is yawning. Fourth, imbalanced diet. The Vibhasha Shastra calls this indigestion. Fifth, the mind retreats and becomes depressed, and all actions cease. The Vibhasha Shastra calls this mental dullness. 'Restlessness' (Audhatya) and 'Remorse' (Kaukṛtya), because the causes and conditions of their arising are the same, they are combined and established as a 'Covering'. What are the causes and conditions of arising? There are four separate causes and conditions. First, the awareness of being close to dark dharmas. The Vibhasha Shastra calls this thinking of relatives. Second, the awareness of establishing a country. The Vibhasha Shastra calls this thinking of one's country. Third, the awareness of immortality. The Vibhasha Shastra calls this thinking of immortality. Fourth, thinking of joyful experiences that have been experienced. This is how it is regarding causes and conditions. Third, distinguishing between separation and combination based on antidotes. As the Vibhasha Shastra says, greed (Lobha), hatred (Dvesha), and doubt (Vicikitsa) each have different antidotes, so they are established as separate 'Coverings'. Greed is counteracted by contemplating impurity (Asubha-bhavana), hatred is counteracted by contemplating loving-kindness (Maitri-bhavana), and ignorance (Moha) is counteracted by contemplating dependent origination (Pratītyasamutpāda). 'Sleep' and 'Drowsiness' have the same antidote, so they are combined into one 'Covering', which is wisdom (Prajna). 'Restlessness' and 'Remorse' have the same antidote, so they are combined into one 'Covering', which is meditation (Dhyana). This is how separation and combination are.
Next is the fourth door, distinguishing the order. As the Satyasiddhi Shastra says, all ordinary beings mostly give rise to greed, so greed is explained first. Because they are attached to desires, they become angry when others infringe upon them, so hatred is explained next. The Sutra says: 'From love arise anger, jealousy, and so on.' These people are troubled by greed and hatred, so they want to sleep, so sleep is explained next. After a short rest from sleep, greed and hatred arise again, disturbing their minds, so restlessness is explained next. Because of restlessness, they cannot possess the previous benefits, and they feel sorrow and remorse for the good they have cultivated, so remorse is explained next. Because of restlessness and remorse, they cannot correctly believe in the Dharma of liberation, and they think: 'Is there liberation or is there no liberation?' So next is doubt. The arising of afflictions is not necessarily fixed, this is just a provisional explanation. This is the order.
次第五門。對行辨蓋。義有通別。三門顯之。其一義者。別約三學以辨五蓋。如毗婆沙及成實說。貪嗔二蓋。能發惡業。障戒義強。偏覆戒品。掉悔動亂。定障義強。偏覆定品。睡眠昏沉。障慧義強。偏覆慧品。疑心敗善妨于正行。通覆三品。其第二門。別約止觀以別五蓋。如彼深密解脫經說。掉悔動亂。障定義強。偏覆止行。睡眠及疑心無決了。障慧義強。偏覆觀行。貪嗔穢濁。通覆止觀。其第三門。通望諸行。以辨其蓋。此五煩惱。通障諸行。以障通故。毗婆沙云。有此蓋者。尚不能生有漏善法。何況聖道及道方便。龍樹宣說。斷除五蓋。得初禪等。地論宣說。斷除五蓋。得四無量。五蓋如是。
大乘義章卷第五(本終)
大乘義章卷第五(末)
遠法師撰
五下分結義
五下分結者。一名貪慾。二名瞋恚。三名身見。四名戒取。五名為疑。欲界之愛貪外五欲。故名貪慾。亦可貪心悕欲前境。故名貪慾。違境忿怒。說名為瞋。于身見我。名曰身見。取戒為道。故名戒取。理實亦取施等為道。但彼世人多取戒故。偏說戒取。據實應名戒等取矣。故雜心云。是中除等但云戒取。于理猶豫。故名為疑。然此五種。依如成實。具四下結故名五下。一者界下。二者果下。三者人下。四所障
【現代漢語翻譯】 現代漢語譯本 其次是第五門，針對各種修行方法來辨析五蓋（nivarana，五種障礙）。五蓋的含義有共通之處，也有各自的區別。以下通過三個方面來闡明：第一，從三學（戒、定、慧）的角度來區分五蓋。如《毗婆沙論》（Vibhasa）和《成實論》（Satyasiddhi-sastra）所說，貪慾蓋（kamacchanda）和嗔恚蓋（vyapada）能引發惡業，主要障礙持戒，因此主要覆蓋戒品（sila-skandha）。掉舉蓋（uddhacca-kukkucca）和追悔蓋（vicikiccha）使心動搖不定，主要障礙禪定，因此主要覆蓋定品（samadhi-skandha）。睡眠蓋（thina-middha）和昏沉蓋（uddhacca-kukkucca）則會障礙智慧，因此主要覆蓋慧品（prajna-skandha）。疑蓋（vicikiccha）會破壞善行，妨礙正確的修行，普遍覆蓋三學。第二，從止觀（samatha-vipassana）的角度來區分五蓋。如《深密解脫經》（Samdhinirmocana Sutra）所說，掉舉和追悔使心動搖不定，主要障礙禪定，因此主要覆蓋止行（samatha）。睡眠和疑心使人沒有決斷力，主要障礙智慧，因此主要覆蓋觀行（vipassana）。貪慾和嗔恚則會使心不清凈，普遍覆蓋止觀。第三，從所有修行的角度來辨析五蓋。這五種煩惱普遍障礙所有修行，因為它們普遍造成障礙。如《毗婆沙論》（Vibhasa）所說，有這些蓋障的人，尚且不能生起有漏的善法，更何況是聖道以及通往聖道的方便。龍樹（Nagarjuna）宣說，斷除五蓋，就能證得初禪等。地論（Dasabhumika-sutra）宣說，斷除五蓋，就能證得四無量心（catasso appamañña）。五蓋就是這樣。
《大乘義章》卷第五（本卷終）
《大乘義章》卷第五（末）
遠法師 撰
五下分結義
五下分結（pañcāvarabhāgiyāni saṃyojanāni，導致眾生束縛于欲界的五種煩惱）是：第一是貪慾（kāmarāga，對欲界的貪愛），第二是嗔恚（paṭigha，嗔恨），第三是身見（sakkāya-diṭṭhi，認為五蘊的身心是真實的我），第四是戒禁取見（silabbata-paramasa，執著于不正確的戒律和苦行），第五是疑（vicikiccha，懷疑佛法僧）。對欲界的愛，貪戀外在的五欲（pañca kāmaguṇā），所以稱為貪慾。也可以說貪心希望得到眼前的境界，所以稱為貪慾。違背心意的境界會引發憤怒，這稱為嗔恚。于自身中見到『我』，這叫做身見。執取戒律為解脫之道，所以叫做戒取。實際上，也可能執取佈施等為解脫之道，但因為世人大多執取戒律，所以特別說戒取。按照實際情況，應該叫做『戒等取』。《雜心論》（Abhidharma-samuccaya）說：『其中省略了『等』字，只說戒取。』對於道理猶豫不決，所以叫做疑。這五種煩惱，依據《成實論》（Satyasiddhi-sastra），都具備四種『下結』的特性，所以稱為『五下』。一是界下，二是果下，三是人下，四是所障。
【English Translation】 English version Next is the fifth gate, which distinguishes the five hindrances (nivarana, five kinds of obstacles) in relation to various practices. The meanings of the five hindrances have commonalities and differences. The following clarifies them through three aspects: First, from the perspective of the three learnings (sila, samadhi, prajna), the five hindrances are distinguished. As stated in the Vibhasa and the Satyasiddhi-sastra, the hindrance of sensual desire (kamacchanda) and the hindrance of ill-will (vyapada) can generate evil karma, mainly obstructing the observance of precepts, thus mainly covering the aggregate of morality (sila-skandha). The hindrance of restlessness and remorse (uddhacca-kukkucca) and the hindrance of doubt (vicikiccha) make the mind unsteady, mainly obstructing meditation, thus mainly covering the aggregate of concentration (samadhi-skandha). The hindrance of sloth and torpor (thina-middha) obstructs wisdom, thus mainly covering the aggregate of wisdom (prajna-skandha). The hindrance of doubt (vicikiccha) destroys good deeds and hinders correct practice, universally covering the three learnings. Second, the five hindrances are distinguished from the perspective of samatha-vipassana (calm abiding and insight meditation). As stated in the Samdhinirmocana Sutra, restlessness and remorse make the mind unsteady, mainly obstructing meditation, thus mainly covering samatha (calm abiding). Sloth and torpor and doubt make people indecisive, mainly obstructing wisdom, thus mainly covering vipassana (insight meditation). Sensual desire and ill-will make the mind impure, universally covering both samatha and vipassana. Third, the hindrances are distinguished from the perspective of all practices. These five afflictions universally obstruct all practices because they universally cause obstacles. As stated in the Vibhasa, those who have these hindrances cannot even generate wholesome deeds with outflows, let alone the noble path and the means to the noble path. Nagarjuna declared that by eliminating the five hindrances, one can attain the first dhyana, etc. The Dasabhumika-sutra declares that by eliminating the five hindrances, one can attain the four immeasurables (catasso appamañña). Such are the five hindrances.
Mahayana Meaning Chapter, Volume 5 (End of this volume)
Mahayana Meaning Chapter, Volume 5 (End)
Composed by Dharma Master Yuan
Meaning of the Five Lower Fetters
The five lower fetters (pañcāvarabhāgiyāni saṃyojanāni, the five fetters that bind beings to the realm of desire) are: first, sensual desire (kāmarāga, craving for the realm of desire); second, ill-will (paṭigha, hatred); third, self-view (sakkāya-diṭṭhi, the view that the five aggregates of body and mind are a real self); fourth, clinging to rites and rituals (silabbata-paramasa, attachment to incorrect precepts and ascetic practices); and fifth, doubt (vicikiccha, doubt about the Buddha, Dharma, and Sangha). Love for the realm of desire, craving for the external five desires (pañca kāmaguṇā), is called sensual desire. It can also be said that the greedy mind hopes to obtain the present object, so it is called sensual desire. Circumstances that go against one's wishes will cause anger, which is called ill-will. Seeing 'self' in oneself is called self-view. Grasping precepts as the path to liberation is called clinging to rites and rituals. In reality, it is also possible to grasp giving, etc., as the path to liberation, but because most people grasp precepts, it is specifically called clinging to rites and rituals. According to the actual situation, it should be called 'clinging to rites, etc.' The Abhidharma-samuccaya says: 'Among them, the word 'etc.' is omitted, and only clinging to rites is mentioned.' Hesitation about the truth is called doubt. According to the Satyasiddhi-sastra, these five afflictions all have the characteristics of the four 'lower fetters', so they are called the 'five lower fetters'. First, lower in realm; second, lower in result; third, lower in person; fourth, what is obstructed.
下。言界下者。貪慾瞋恚。唯在欲界。非上二界稱曰界下。故成實言。貪慾瞋恚。不出欲界。言果下者。貪瞋戒取能得三塗下蔽之果。故名果下。故成實言。貪慾瞋恚。名生惡道。戒取亦然。如持牛戒。成則為牛。若持不成。則起邪見。謗無因果。生地獄中。烏雞狗戒類。亦如是。言人下者。所謂身見戒取及疑。唯凡夫起不在聖人。故名人下。故成實言。此之身見戒取及疑。不出凡夫。所障下者。即此身見戒取及疑。能障初果。名所障下。問曰。十使皆障初果。以何義故。偏說此三障初果乎。涅槃經云。此三重故。所以偏說。譬如世間王來王去主得其名。彼亦如是。又十使中見及疑。此之六使唯障見諦。入見道時。名體俱盡。貪嗔癡慢。通障見修。以通障故。入見道時。雖分除斷。以不盡故。不與斷名。就前所斷六使之中。三使是本。余皆是隨身見是本。邊見是隨。以依身見取斷常故。戒取是本。見取是隨。以依戒取起彼見取為勝故。疑復是本。邪見是隨。以從疑心起邪見故。但今就本。偏說身見戒取及疑能障初果。余則皆隨。是故不論。以彼三本攝三隨故。不須別說邊邪二見及與見取為下結也。問曰。何故不說癡慢以為下結。無彼上來四種下故。成實如是。若依毗曇。正具二下。名為下結。一是界下。貪慾瞋恚唯在
【現代漢語翻譯】 現代漢語譯本 下面解釋『下』的含義。所謂『界下』，指的是貪慾和瞋恚，它們只存在於欲界（Kāmadhātu，指眾生因有情慾而輪迴的世界），而不在色界（Rūpadhātu，指脫離情慾但仍有物質存在的禪定世界）和無色界（Arūpadhātu，指完全脫離物質存在的禪定世界），因此稱為『界下』。所以《成實論》（Satyasiddhi Śāstra）說，貪慾和瞋恚不會超出欲界。 所謂『果下』，指的是貪瞋和戒禁取見（Śīlabbata-parāmarsa，執著于不正確的戒律和儀式），它們能導致墮入三惡道（地獄、餓鬼、畜生）的惡果，因此稱為『果下』。所以《成實論》說，貪慾和瞋恚會導致墮入惡道，戒禁取見也是如此。例如，如果堅持牛戒（Govaṭika，模仿牛的行為的苦行），成功了就會轉世為牛；如果堅持不成功，就會產生邪見，誹謗因果，墮入地獄。烏雞戒、狗戒等也是如此。 所謂『人下』，指的是身見（Satkāya-dṛṣṭi，認為五蘊和合的身體是『我』）、戒禁取見和疑（Vicikicchā，對佛法僧三寶的懷疑），只有凡夫才會產生，聖人不會產生，因此稱為『人下』。所以《成實論》說，這種身見、戒禁取見和疑，不會超出凡夫的境界。 所謂『所障下』，指的是這種身見、戒禁取見和疑，能夠障礙證得初果（須陀洹，Sotāpanna，預流果），因此稱為『所障下』。有人問：十使（十種煩惱）都能障礙證得初果，為什麼特別說這三種障礙初果呢？《涅槃經》（Nirvana Sutra）說，因為這三種煩惱特別嚴重，所以特別說明。譬如世間的國王來來去去，只有主事者才能得到名聲。這裡也是如此。而且，在十使中，見（Dṛṣṭi，錯誤的見解）和疑這六使，只能障礙見諦（Dṛṣṭisatya，對真理的證悟）。在進入見道（Darsanamarga，證悟真理的道路）時，它們就會徹底斷除。貪、瞋、癡、慢，則既能障礙見諦，也能障礙修道（Bhavanamarga，通過修行來完善證悟的道路）。因為它們能普遍地產生障礙，所以在進入見道時，雖然可以部分地斷除，但因為沒有完全斷除，所以不能稱為『斷』。 在前面所斷的六使中，有三種是根本，其餘都是隨從。身見是根本，邊見（Antagrahadṛṣṭi，執著于斷見或常見）是隨從，因為邊見是依賴於身見而產生的，執著于斷滅或永恒。戒禁取見是根本，見取（Dṛṣṭi-parāmarśa，執著于自己的見解）是隨從，因為見取是依賴於戒禁取見而產生的，認為自己的見解是殊勝的。疑是根本，邪見（Mithyā-dṛṣṭi，錯誤的見解）是隨從，因為邪見是從疑心產生的。但現在只就根本而言，特別說身見、戒禁取見和疑能夠障礙證得初果，其餘的都是隨從，所以不討論。因為這三種根本煩惱已經包含了三種隨從煩惱，所以不需要另外說明邊見、邪見和見取是下結。 有人問：為什麼不說癡（Moha，愚癡）和慢（Māna，傲慢）是下結呢？因為它們不具備上面所說的四種『下』的含義。《成實論》是這樣說的。如果按照《毗曇》（Abhidharma，阿毗達摩）的觀點，只有具備兩種『下』的含義，才能稱為下結。一是『界下』，即貪慾和瞋恚，它們只存在於...
【English Translation】 English version Next, I will explain the meaning of 'lower'. The so-called 'lower realm' refers to greed (lobha) and hatred (dosa), which exist only in the Desire Realm (Kāmadhātu, the world where beings are reborn due to emotional desires), and not in the Form Realm (Rūpadhātu, the meditative world that is free from emotional desires but still has material existence) and the Formless Realm (Arūpadhātu, the meditative world that is completely free from material existence). Therefore, it is called 'lower realm'. Hence, the Satyasiddhi Śāstra states that greed and hatred do not extend beyond the Desire Realm. The so-called 'lower fruit' refers to greed, hatred, and adherence to precepts and rituals (Śīlabbata-parāmarsa, clinging to incorrect precepts and rituals), which can lead to the evil consequences of falling into the three evil realms (hell, hungry ghosts, animals). Therefore, it is called 'lower fruit'. Hence, the Satyasiddhi Śāstra states that greed and hatred lead to falling into evil realms, and so does adherence to precepts and rituals. For example, if one adheres to the cow vow (Govaṭika, ascetic practice of imitating the behavior of cows) and succeeds, one will be reborn as a cow; if one fails, one will develop wrong views, slander causality, and fall into hell. The chicken vow, dog vow, and the like are also similar. The so-called 'lower person' refers to the view of self (Satkāya-dṛṣṭi, considering the body composed of the five aggregates as 'I'), adherence to precepts and rituals, and doubt (Vicikicchā, doubt about the Three Jewels of Buddhism), which only arise in ordinary people and not in sages. Therefore, it is called 'lower person'. Hence, the Satyasiddhi Śāstra states that this view of self, adherence to precepts and rituals, and doubt do not extend beyond the realm of ordinary people. The so-called 'lower obstruction' refers to this view of self, adherence to precepts and rituals, and doubt, which can obstruct the attainment of the first fruit (Sotāpanna, stream-enterer). Therefore, it is called 'lower obstruction'. Someone asks: All ten fetters (ten afflictions) can obstruct the attainment of the first fruit, so why is it specifically said that these three obstruct the first fruit? The Nirvana Sutra says that because these three afflictions are particularly severe, they are specifically mentioned. Just as in the world, when kings come and go, only the one in charge gets the fame. It is the same here. Moreover, among the ten fetters, the six fetters of views (Dṛṣṭi, wrong views) and doubt can only obstruct the seeing of truth (Dṛṣṭisatya, the realization of truth). When entering the path of seeing (Darsanamarga, the path to realizing truth), they will be completely eradicated. Greed, hatred, delusion, and pride can obstruct both the seeing of truth and the path of cultivation (Bhavanamarga, the path to perfecting the realization of truth). Because they can universally create obstacles, although they can be partially eradicated when entering the path of seeing, they cannot be called 'eradicated' because they are not completely eradicated. Among the six fetters eradicated earlier, three are fundamental, and the rest are secondary. The view of self is fundamental, and the extreme view (Antagrahadṛṣṭi, clinging to annihilationism or eternalism) is secondary, because the extreme view arises dependent on the view of self, clinging to annihilation or eternity. Adherence to precepts and rituals is fundamental, and clinging to views (Dṛṣṭi-parāmarśa, clinging to one's own views) is secondary, because clinging to views arises dependent on adherence to precepts and rituals, considering one's own views to be superior. Doubt is fundamental, and wrong view (Mithyā-dṛṣṭi, incorrect view) is secondary, because wrong view arises from doubt. But now, only speaking of the fundamental, it is specifically said that the view of self, adherence to precepts and rituals, and doubt can obstruct the attainment of the first fruit, and the rest are secondary, so they are not discussed. Because these three fundamental afflictions already include the three secondary afflictions, there is no need to separately state that the extreme view, wrong view, and clinging to views are lower fetters. Someone asks: Why are delusion (Moha, ignorance) and pride (Māna, arrogance) not said to be lower fetters? Because they do not possess the four meanings of 'lower' mentioned above. This is what the Satyasiddhi Śāstra says. According to the Abhidharma's view, only when possessing two meanings of 'lower' can it be called a lower fetter. One is 'lower realm', which is greed and hatred, which only exist in...
欲界。二是人下。所謂身見戒取及疑。唯凡夫起。論文正爾。其果下者。論雖不說。準依成實。理亦無傷。所障下者。一向不同。何故而然。成實法中。宣說身見戒取及疑定障初果。是故須立所障之下。毗曇法中。此之三結。所障不定。戒障初果。如次第人所斷者是。戒障二果。超越斯陀所斷者是。戒障三果。超越那含所斷者是。以是義故。無所障下。五下分結。略標如是。
五上分結義
五上分結者。如經中說。一是無明。二是憍慢。三是掉戲。四是色染。五無色染。癡闇之心。名曰無明。自舉陵物。稱曰憍慢。躁動之意。名為掉戲。色界貪愛。愛己色身。名為色染。無色界中貪愛煩惱。愛著己心。名無色染。然此五中。具三種上。名為上結。一者界上。二者人上。三所障上。言界上者。此之五種。同皆在於上二界。起故名界上。故成實言。有人謂。彼色無色界。為解脫故說為上結。言人上者。此之五種。斯皆是其學人所起。故名人上。故成實言。此五皆是學人行故。名為上結。所障上者。此之五種。通能障于無學上果。故名上結。若別分之。色無色染及彼掉戲。上界所起故名上結。問曰。掉戲欲界亦起。以何義故偏說上界以為結乎。成實釋言。上二界中。無粗煩惱。掉戲明瞭。故偏說之。無明憍慢。
【現代漢語翻譯】 現代漢語譯本 欲界（Kāmadhātu，指眾生輪迴的慾望界）。二是人下。所謂身見（Sakkāya-ditthi，認為五蘊為我）、戒禁取（Sīlabbata-parāmāsa，執著于不正確的戒律和苦行）及疑（Vicikicchā，對佛法真理的懷疑）。唯有凡夫才會生起這些結。論文中正是如此說的。至於其果下，論文雖然沒有明說，但準照《成實論》的觀點，在道理上也沒有什麼不妥。所障下，則是一向不同的。為什麼會這樣呢？在《成實論》的法義中，宣說身見、戒禁取和疑必定會障礙初果（Sotāpanna，須陀洹）。因此，必須設立所障之下。在毗曇的法義中，這三種結所障礙的果位是不定的。戒禁取可能障礙初果，就像次第修行的人所斷除的那樣；也可能障礙二果（Sakadāgāmi，斯陀含），就像超越斯陀含的人所斷除的那樣；還可能障礙三果（Anāgāmi，阿那含），就像超越阿那含的人所斷除的那樣。因為這個緣故，沒有所障之下。五下分結（Pañc'orambhāgiyāni，導致眾生輪迴于欲界的五種結縛），簡略地標示如上。
五上分結義
五上分結（Pañc'uddhambhāgiyāni，導致眾生輪迴於色界和無色界的五種結縛）是：如經中所說，一是無明（Avijjā，對真理的無知），二是憍慢（Māna，驕傲自大），三是掉舉（Uddhacca，內心的躁動不安），四是色愛（Rāga，對色界的貪愛），五是無色愛（Arūpa-rāga，對無色界的貪愛）。癡闇之心，名為無明。抬高自己，輕視他人，稱為憍慢。躁動不安的心意，名為掉舉。對色身的貪愛，名為色愛。在無色界中的貪愛煩惱，愛著自己的心識，名為無色愛。然而，這五種結，具備三種上，所以稱為上結。一是界上，二是人上，三是所障上。界上是指，這五種結，都存在於上二界（色界和無色界）中，因此稱為界上。所以《成實論》說，有人認為，因為色界和無色界是解脫的對象，所以說它們是上結。人上是指，這五種結，都是修行人所生起的，因此稱為人上。所以《成實論》說，這五種結都是修行人所行的，所以稱為上結。所障上是指，這五種結，都能障礙無學（Arahant，阿羅漢）的上果，因此稱為上結。如果分別來說，色愛、無色愛和掉舉，都是在上界生起的，所以稱為上結。有人問：掉舉在欲界也會生起，為什麼偏偏說上界是結呢？《成實論》解釋說，在上二界中，沒有粗重的煩惱，掉舉就顯得更加明顯，所以偏偏說它。無明和憍慢。
【English Translation】 English version The desire realm (Kāmadhātu, the realm of desire where beings are reborn). Secondly, 'inferior in terms of beings'. These are the so-called self-view (Sakkāya-ditthi, the belief in the existence of a self in the five aggregates), attachment to rites and rituals (Sīlabbata-parāmāsa, clinging to incorrect precepts and practices), and doubt (Vicikicchā, doubt about the truth of the Buddha's teachings). Only ordinary beings give rise to these fetters. The treatise states this explicitly. As for the 'inferior in terms of fruit', although the treatise does not explicitly mention it, according to the Satyasiddhi Śāstra (Chengshi Lun), there is no harm in assuming so. The 'inferior in terms of what is obstructed' is always different. Why is this so? In the teachings of the Satyasiddhi Śāstra, it is declared that self-view, attachment to rites and rituals, and doubt definitely obstruct the first fruit (Sotāpanna, stream-enterer). Therefore, it is necessary to establish 'inferior in terms of what is obstructed'. In the teachings of the Abhidharma, the fruits obstructed by these three fetters are not fixed. Attachment to rites and rituals can obstruct the first fruit, as it is severed by those who practice in stages; it can obstruct the second fruit (Sakadāgāmi, once-returner), as it is severed by those who transcend the once-returner; it can obstruct the third fruit (Anāgāmi, non-returner), as it is severed by those who transcend the non-returner. For this reason, there is no 'inferior in terms of what is obstructed'. The five lower fetters (Pañc'orambhāgiyāni, the five fetters that bind beings to the realm of desire) are briefly indicated as above.
The meaning of the five higher fetters
The five higher fetters (Pañc'uddhambhāgiyāni, the five fetters that bind beings to the realms of form and formlessness) are, as stated in the sutras: first, ignorance (Avijjā, lack of knowledge of the truth); second, conceit (Māna, pride and arrogance); third, restlessness (Uddhacca, mental agitation); fourth, lust for form (Rāga, attachment to the realm of form); and fifth, lust for the formless (Arūpa-rāga, attachment to the realm of formlessness). The mind of delusion and darkness is called ignorance. Exalting oneself and belittling others is called conceit. The intention of restlessness is called restlessness. Greed and love. Loving one's own form body is called lust for form. In the formless greed and love afflictions. Loving one's own mind is called lust for the formless. However, these five possess three kinds of 'superior', and are therefore called 'higher fetters'. First, 'superior in terms of realm'; second, 'superior in terms of beings'; and third, 'superior in terms of what is obstructed'. 'Superior in terms of realm' means that these five all arise in the upper two realms (the realms of form and formlessness), hence they are called 'superior in terms of realm'. Therefore, the Satyasiddhi Śāstra says that some people think that because the realms of form and formlessness are objects of liberation, they are said to be higher fetters. 'Superior in terms of beings' means that these five are all arisen by learners (those still on the path), hence they are called 'superior in terms of beings'. Therefore, the Satyasiddhi Śāstra says that these five are all practiced by learners, hence they are called 'higher fetters'. 'Superior in terms of what is obstructed' means that these five can all obstruct the higher fruit of the non-learner (Arahant, the liberated one), hence they are called 'higher fetters'. If we distinguish them separately, lust for form, lust for the formless, and restlessness all arise in the upper realms, hence they are called 'higher fetters'. Someone asks: Restlessness also arises in the desire realm, why is it specifically said that the upper realms are fetters? The Satyasiddhi Śāstra explains that in the upper two realms, there are no coarse afflictions, and restlessness is more obvious, hence it is specifically mentioned. Ignorance and conceit.
此之二種。學人所起。以人上故。名為上結。問曰。癡慢凡聖此通起。何故偏說學人起乎。釋言。理實凡聖通起。但今分取學人起者為上結也。若爾貪瞋亦凡聖通起。何不分取聖人所起以為上結。經中乃說。貪慾瞋恚。以為下結。齊類應然。但今貪瞋。系屬地獄。相狀分明。故從地獄判為下結。已判下結。不宜復說聖人起者以為上結。若論障果。不異前釋。此之五種。通能障于無學上果。故名上結。問曰。下結能障下果。五上分結。能障上果。中間二果。誰為障乎。釋言。就彼五下結中。貪瞋二結。以地獄起說為下結。若論障果。通能障彼中二果。五上分結。略之云爾。
五慳義
五慳之義。如成實說。堅著不捨。目之為慳。慳隨境別離分為五。一住處慳。二者家慳。三者施慳。四稱讚慳。五者法慳。住處慳者。有人於己住處生慳作如是念。我獨住此。不用餘人。令我自在。是慳過患。凡有五種。一于未來諸善比丘。不欲令來。二于已來諸善比丘。瞋恚不喜。三欲令去。四藏僧物不欲與之。五于僧施物生我所心。計為恩德。此是五過。是人于彼共有法中。當不能捨。何況自身所有諸餘。以是過故。于解脫中。終無有分。言家慳者。有人于彼往還俗家。生慳吝心。作如是念。我於此家。常獨出入。不用餘人
【現代漢語翻譯】 現代漢語譯本 這兩種煩惱，是修行人（學人）所生起的，因為它們與較高層次的境界相關，所以稱為『上結』（Urdhva-samyojana）。 有人問：『愚癡（Moha）、我慢（Mana）等煩惱，凡夫和聖人都會生起，為什麼只說上結是修行人生起的呢？』 解釋說：『從道理上講，愚癡和我慢，凡夫和聖人都會生起。但現在我們特別指出修行人生起的那些煩惱，作為上結。』 『如果這樣，貪慾（Raga）和嗔恚（Dvesha）也是凡夫和聖人都會生起的，為什麼不把聖人生起的貪慾和嗔恚作為上結呢？經典中卻說，貪慾和嗔恚是下結（Adho-samyojana）。按照類別來說，應該是一樣的。』 解釋說：『現在所說的貪慾和嗔恚，是屬於地獄（欲界）的，它們的相狀非常明顯，所以從地獄的角度判斷為下結。既然已經判定了下結，就不應該再把聖人生起的貪慾和嗔恚作為上結了。如果從障礙果位的角度來說，上結和下結的解釋與前面的解釋沒有不同。』 這五種上結，都能障礙證得無學果（Arhatship），所以稱為上結。 有人問：『下結能障礙下果（欲界果），五上分結能障礙上果（色界和無色界果），那麼中間的兩個果位（色界和無色界），由什麼來障礙呢？』 解釋說：『在五下結中，貪慾和嗔恚這兩種煩惱，從地獄生起的角度來說是下結。如果從障礙果位的角度來說，它們也能障礙中間的兩個果位。五上分結只是一個概括的說法。』 五慳義 五慳（Matsarya）的含義，如《成實論》（Satyasiddhi Shastra）所說，是堅固執著而不肯捨棄，這叫做慳吝。慳吝隨著所針對的對象不同，可以分為五種：一是住處慳（Avasatha-matsarya），二是家慳（Kula-matsarya），三是施慳（Lābha-matsarya），四是稱讚慳（Varna-matsarya），五是法慳（Dharma-matsarya）。 住處慳是指，有人對於自己的住處產生慳吝，這樣想：『我獨自住在這裡，不需要其他人，讓我自在。』這種慳吝有過患，總共有五種：一是對於未來要來的善良比丘（Bhikshu），不希望他們來；二是對已經來的善良比丘，嗔恚不高興；三是想要他們離開；四是把僧團的物品藏起來，不肯給他們；五是對僧團的施捨之物，生起『我所有』的心，認為是自己的恩德。這五種過患，是這個人對於僧團共有的東西，都不能捨棄，更何況是自身所有的其他東西呢？因為這些過患，對於解脫（Moksha）來說，最終是沒有份的。 家慳是指，有人對於往來的俗家（Kula）產生慳吝心，這樣想：『我經常獨自出入這家，不需要其他人。』
【English Translation】 English version These two types [of fetters] are arisen by the learners (Śaikṣa), and because they are related to the higher realms, they are called 'Higher Fetters' (Urdhva-samyojana). Someone asks: 'Ignorance (Moha) and conceit (Mana) are arisen by both ordinary beings and noble ones, why is it said that the Higher Fetters are only arisen by the learners?' The explanation is: 'In reality, ignorance and conceit are arisen by both ordinary beings and noble ones. But now we specifically point out those fetters that are arisen by the learners as the Higher Fetters.' 'If that's the case, then craving (Raga) and aversion (Dvesha) are also arisen by both ordinary beings and noble ones, why not take the craving and aversion arisen by the noble ones as the Higher Fetters? The sutras say that craving and aversion are the Lower Fetters (Adho-samyojana). According to the category, it should be the same.' The explanation is: 'The craving and aversion that are spoken of now belong to the lower realm (desire realm), and their characteristics are very clear. Therefore, from the perspective of the lower realm, they are judged as the Lower Fetters. Since the Lower Fetters have already been determined, it is not appropriate to say that the craving and aversion arisen by the noble ones are the Higher Fetters. If we talk about the aspect of obstructing the fruits, the explanation of the Higher Fetters is no different from the previous explanation.' These five types of Higher Fetters can all obstruct the attainment of Arhatship (Arhatship), so they are called Higher Fetters. Someone asks: 'The Lower Fetters can obstruct the lower fruits (fruits of the desire realm), and the five Higher Fetters can obstruct the higher fruits (fruits of the form and formless realms), then what obstructs the two intermediate fruits (form and formless realms)?' The explanation is: 'Among the five Lower Fetters, the two fetters of craving and aversion, from the perspective of arising in the lower realm, are the Lower Fetters. If we talk about the aspect of obstructing the fruits, they can also obstruct the two intermediate fruits. The five Higher Fetters are just a general statement.' The Meaning of the Five Miserlinesses The meaning of the five miserlinesses (Matsarya), as the Satyasiddhi Shastra says, is firmly clinging and being unwilling to give up, which is called miserliness. Miserliness can be divided into five types according to the different objects it targets: first, miserliness of dwelling place (Avasatha-matsarya); second, miserliness of family (Kula-matsarya); third, miserliness of giving (Lābha-matsarya); fourth, miserliness of praise (Varna-matsarya); and fifth, miserliness of Dharma (Dharma-matsarya). Miserliness of dwelling place refers to someone who develops miserliness towards their own dwelling place, thinking: 'I live here alone, I don't need anyone else, let me be free.' This miserliness has faults, a total of five: first, they do not want virtuous monks (Bhikshu) who are coming in the future to come; second, they are angry and unhappy with the virtuous monks who have already come; third, they want them to leave; fourth, they hide the Sangha's belongings and are unwilling to give them; fifth, they develop the mind of 'what is mine' towards the Sangha's offerings, thinking it is their own merit. These five faults mean that this person cannot give up even what belongs to the Sangha in common, let alone other things that belong to themselves. Because of these faults, they will ultimately have no share in liberation (Moksha). Miserliness of family refers to someone who develops a miserly mind towards the lay families (Kula) they frequent, thinking: 'I often go in and out of this family alone, I don't need anyone else.'
。設有餘人。令我最勝。是慳過患。亦有五種。一者白衣。有不吉事。與之同憂。二者白衣。有利益事。與之同喜。三斷白衣所為勝福。四斷受者令不得施。五生其家為廁中鬼及諸惡處。言施慳者。有人于彼施物之中。生慳吝心。作如是念。令我於此獨得施物餘者不得。設令與之。勿使過我。是慳過患。亦有五種。一常乏資生。二令施者不得為福。三令受者不得財利。四毀呰善人。五心常憂惱。以此過故。是人未來生地獄中。設得為人。常在貧窮無有資財。稱讚慳者。有人於他稱讚之中。生慳吝心。作如是念。令獨讚我莫贊餘人莫使勝我。名稱讚慳。是慳過患。亦有五種。一聞贊餘人。心常擾動。二毀呰善人。三自高卑他。四常被惡名。五于未來百千世中。常無凈心。言法慳者。有人於法生慳吝心。便作是念。令我獨知十二部經莫使他知。設令他知勿使勝我。又自知義。秘而不說。是過差別。乃有七種。一所生常盲。二常為愚癡。三多怨中生不得自在。四退失聖胎。五諸佛怨賊。六善人遠離。七無惡不造。五慳之義。辨之略爾。
五心[打-丁+裁]義
五心[打-丁+裁]義者。如成實說。[打-丁+裁]謂[打-丁+裁]蘗。疑謗之罪。心中發生。如世毒種所生[打-丁+裁]蘗故曰心[打-丁+裁
【現代漢語翻譯】 現代漢語譯本： 佛說，如果有人認為自己比別人更優秀，這就是慳吝的過患，也有五種：一是平民百姓遇到不吉利的事情，就與他們一同憂愁；二是平民百姓遇到有利益的事情，就與他們一同高興；三是斷絕平民百姓所做的殊勝福報；四是斷絕接受佈施的人，使他們無法得到施捨；五是投生到他們家中，成為廁所中的鬼，以及各種惡劣的地方。說到對施捨慳吝的人，如果有人在別人的施捨之物中，產生慳吝之心，這樣想：讓我獨自得到這些施捨之物，其他人不能得到。即使給他們，也不要超過我。這種慳吝的過患，也有五種：一是經常缺乏生活物資；二是使佈施者無法獲得福報；三是使接受佈施者無法得到財物利益；四是詆譭善良的人；五是內心經常憂愁煩惱。因為這些過錯，這個人未來會墮入地獄。即使能夠轉生為人，也常常貧窮，沒有資財。 說到稱讚慳吝的人，如果有人在別人受到稱讚時，產生慳吝之心，這樣想：只讚美我，不要讚美其他人，不要讓他們超過我。這就是名稱讚慳。這種慳吝的過患，也有五種：一是聽到讚美其他人，內心常常煩擾不安；二是詆譭善良的人；三是抬高自己，貶低他人；四是常常被惡名纏身；五是在未來的百千世中，常常沒有清凈的心。 說到對佛法慳吝的人，如果有人對佛法產生慳吝之心，就想：讓我獨自知道十二部經（佛教經典的總稱），不要讓其他人知道。即使讓他們知道，也不要讓他們超過我。又自己知道佛法的意義，卻秘而不宣。這種過錯的差別，有七種：一是所生之處常常是盲人；二是常常愚癡；三是多在充滿怨恨的環境中出生，不得自在；四是退失聖胎（指菩薩的果位）；五是諸佛的怨賊；六是善良的人遠離；七是無惡不作。五種慳吝的含義，簡略地辨析到這裡。
五心[打-丁+裁]義
五心[打-丁+裁]義，如《成實論》所說。[打-丁+裁]指的是[打-丁+裁]蘗（一種植物），是疑慮和誹謗的罪過在心中產生。就像世間的毒種所生出的[打-丁+裁]蘗，所以叫做心[打-丁+裁]。
【English Translation】 English version: The Buddha said, if someone thinks they are superior to others, this is the fault of stinginess, and there are five kinds: First, when ordinary people encounter unlucky things, they share their worries; second, when ordinary people encounter beneficial things, they share their joy; third, they cut off the superior blessings that ordinary people make; fourth, they cut off those who receive offerings, preventing them from receiving charity; fifth, they are reborn into their families as ghosts in toilets and in various evil places. Speaking of those who are stingy with giving, if someone has a stingy mind towards the offerings of others, thinking like this: Let me alone receive these offerings, and others cannot receive them. Even if they are given to them, do not let them surpass me. This fault of stinginess also has five kinds: First, they are often short of living resources; second, they prevent the giver from gaining blessings; third, they prevent the receiver from gaining wealth and benefits; fourth, they slander good people; fifth, their hearts are often filled with worry and distress. Because of these faults, this person will fall into hell in the future. Even if they can be reborn as a human, they are often poor and have no wealth. Speaking of those who are stingy with praise, if someone has a stingy mind when others are praised, thinking like this: Only praise me, do not praise others, do not let them surpass me. This is called stinginess with praise. This fault of stinginess also has five kinds: First, hearing others praised, their hearts are often disturbed and uneasy; second, they slander good people; third, they elevate themselves and belittle others; fourth, they are often plagued by bad names; fifth, in the future hundreds of thousands of lifetimes, they often have no pure mind. Speaking of those who are stingy with the Dharma, if someone has a stingy mind towards the Dharma, thinking: Let me alone know the twelve divisions of scriptures (a general term for Buddhist scriptures), do not let others know. Even if they know, do not let them surpass me. Also, they know the meaning of the Dharma themselves, but keep it secret and do not speak it. The difference in this fault has seven kinds: First, the place of birth is often blind; second, they are often foolish; third, they are often born in an environment full of resentment and are not free; fourth, they lose the holy womb (referring to the position of a Bodhisattva); fifth, they are the enemies of all Buddhas; sixth, good people stay away; seventh, there is no evil they do not commit. The meaning of the five kinds of stinginess is briefly analyzed here.
The meaning of the Five Xin[打-丁+裁]
The meaning of the Five Xin[打-丁+裁], as stated in the Satyasiddhi Shastra (成實論). [打-丁+裁] refers to [打-丁+裁]蘗 (a kind of plant), which is the sin of doubt and slander arising in the heart. Just like the [打-丁+裁]蘗 produced by the poisonous seeds of the world, so it is called Xin[打-丁+裁].
]。[打-丁+裁]別有五。一者疑佛。二者疑法。三者疑戒。四疑教化法。五讒刺善人。言疑佛者。有人于佛心不正信。作如是念。為佛大邪。為大師大。言疑法者。有人於法心不正信。作如是念。為佛所說經法是邪。為當外道所說是邪。言疑戒者。有人于戒心不正信。作如是念。為佛所說戒法是勝。為外道說牛戒等勝。疑教化者。有人于彼五度門等。心不正信。作如是念。此五度等。實能令人得於涅槃。為當不得。言讒刺者。有人于彼善比丘所。橫為讒刺。令人輕薄。五中初一。違于敬佛。中間三門。違于敬法。后之一門。違于敬僧。五心[打-丁+裁]之義。略之云爾。
五心縛義
五心縛者。如成實說。煩惱惡法。纏心不捨。故名心縛。心縛不同。略論五種。一貪己身。二貪外五欲。三樂與在家出家眾合。四于聖語心不喜樂。五于善法。得小為足。五縛如是。
六垢義七門分別(列名辨釋一 約對使纏彰其差別二 約對十使彰其依別三 就識分別四 就界分別五 就性分別六 約道分別七)
第一列名。辨釋其相。六垢之義。如毗曇說。所謂害恨誑高諂惱。于諸眾生。殘害之意。名之為害。嫌怨不捨。目之為恨。欺詐名誑。自舉曰高。邪曲稱諂。燋憂曰惱。此六皆能污穢凈心。名之
【現代漢語翻譯】 現代漢語譯本：又有五種[打-丁+裁]別：一是懷疑佛陀（Buddha，覺悟者），二者懷疑佛法（Dharma，宇宙真理），三者懷疑戒律（Vinaya，行爲規範），四是懷疑教化方法，五是誹謗善良的人。所謂懷疑佛陀，是指有人對佛陀心懷不正的信念，心想：佛陀是大邪惡，還是大導師？所謂懷疑佛法，是指有人對佛法心懷不正的信念，心想：佛陀所說的經法是邪說，還是外道所說是邪說？所謂懷疑戒律，是指有人對戒律心懷不正的信念，心想：佛陀所說的戒法殊勝，還是外道所說的牛戒等殊勝？懷疑教化方法，是指有人對於佈施、持戒、忍辱、精進、禪定等五度法門，心懷不正的信念，心想：這五度法門，真的能使人得到涅槃（Nirvana，解脫），還是不能得到？所謂誹謗，是指有人對於那些善良的比丘（Bhiksu，出家修行者）橫加誹謗，使人輕視他們。這五種[打-丁+裁]別中，第一種違背了尊敬佛陀，中間三種違背了尊敬佛法，最後一種違背了尊敬僧眾。五種心[打-丁+裁]別的意義，簡略地說就是這樣。 五心縛的意義 五心縛，如《成實論》所說，是指煩惱惡法纏繞心識，不肯舍離，所以叫做心縛。心縛各有不同，簡略地說有五種：一是貪戀自己的身體，二是貪戀外在的五欲（色、聲、香、味、觸），三是喜歡與在家眾和出家眾混雜在一起，四是對聖人的言教心不喜樂，五是對善法稍微得到一點就感到滿足。五種心縛就是這樣。 六垢的意義，從七個方面來分別（列出名稱辨別解釋，約對五使和五纏彰顯它們的差別，約對十使彰顯它們的依處差別，就識來分別，就界來分別，就性質來分別，約道來分別） 第一，列出名稱，辨別解釋它們的相狀。《俱舍論》中說六垢的意義，就是指害、恨、誑、高、諂、惱。對於眾生，殘忍傷害的意念，叫做害；嫌隙怨恨不肯捨棄，叫做恨；欺騙詐偽，叫做誑；自我抬高，叫做高；邪僻彎曲，叫做諂；焦躁憂愁，叫做惱。這六種都能污染清凈的心，所以叫做垢。
【English Translation】 English version: Furthermore, there are five kinds of [打-丁+裁]別: first, doubting the Buddha (the Awakened One); second, doubting the Dharma (the universal truth); third, doubting the Vinaya (the code of conduct); fourth, doubting the methods of teaching; and fifth, slandering virtuous people. Doubting the Buddha means that someone has an incorrect belief about the Buddha, thinking: Is the Buddha greatly evil, or is he a great teacher? Doubting the Dharma means that someone has an incorrect belief about the Dharma, thinking: Are the scriptures spoken by the Buddha heretical, or are the teachings of other paths heretical? Doubting the Vinaya means that someone has an incorrect belief about the precepts, thinking: Are the precepts spoken by the Buddha superior, or are the cow precepts and others spoken by other paths superior? Doubting the methods of teaching means that someone has an incorrect belief about the five paramitas (perfections) such as giving, morality, patience, diligence, and meditation, thinking: Can these five paramitas really enable people to attain Nirvana (liberation), or not? Slandering means that someone falsely accuses those virtuous Bhiksus (monks), causing people to despise them. Among these five kinds of [打-丁+裁]別, the first violates respect for the Buddha, the middle three violate respect for the Dharma, and the last violates respect for the Sangha (community). The meaning of the five kinds of mental [打-丁+裁]別 is briefly as described. The meaning of the Five Mental Bonds The Five Mental Bonds, as described in the Tattvasiddhi Shastra, refer to afflictions and evil dharmas that entangle the mind and are unwilling to leave, hence they are called mental bonds. Mental bonds differ, but briefly speaking, there are five kinds: first, greed for one's own body; second, greed for the external five desires (form, sound, smell, taste, touch); third, delighting in mingling with laypeople and monastics; fourth, not delighting in the teachings of the sages; and fifth, being content with obtaining only a little of the good dharma. Such are the five mental bonds. The meaning of the Six Defilements, distinguished from seven aspects (listing names and distinguishing explanations, highlighting their differences in relation to the five hindrances and five entanglements, highlighting the differences in their basis in relation to the ten fetters, distinguishing based on consciousness, distinguishing based on realms, distinguishing based on nature, distinguishing based on the path) First, listing the names and distinguishing their characteristics. The meaning of the six defilements, as described in the Abhidharma, refers to harm, resentment, deceit, arrogance, flattery, and vexation. The intention of cruelly harming sentient beings is called harm; holding onto grudges and resentment without letting go is called resentment; deceiving and falsifying is called deceit; exalting oneself is called arrogance; being crooked and perverse is called flattery; being agitated and worried is called vexation. All six of these can defile the pure mind, hence they are called defilements.
為垢(此一門竟)。
次對使纏彰其差別。如雜心說。煩惱之中根本增上。說之為使。所生津液說為纏垢。故彼喻言。如瓶盛蘇津液流出。所盛之蘇。喻使煩惱。所出津液。喻于纏垢。就此所生津液結中。急縛之義。說以為纏。輕系之義。說之為垢。如雜心中。註釋如是(此二門竟)。
次對十使彰其依別。如雜心說。害恨二垢。依嗔恚生。由瞋使故。欲殘害彼。亦以嗔故。結恨不捨。誑高二垢。貪慾生。由貪使故。欺誑前人。取其財利。又以貪故。得利自高。亦以貪故。愛著自身。便自高心。諂垢依於五見而生。非聰利人。不能諂故。惱垢依于見取而生。以見取人取小乃勝。求勝不得。便生惱故。故雜心言。害恨依瞋恚。誑高依貪慾。所謂五邪見諂依。由是生。說依見取果是惱。應當知(此三門竟)。
次就識分別。識謂六識。此之六垢。起在意地。不通五識。毗曇成實。例同此說(此四門竟)。
次就界分別。界謂三界。六垢之中。害恨及惱。是瞋恚性。唯在欲界。諂之與誑。上極初禪有其諂故。初禪梵王。誑諂梵眾。言我最勝。莫至佛所。又以諂故。黑齒比丘。往彼難詰。默然不對。執黑齒手。屏地求之。高至三禪。若依成實。上界雖起。系屬欲界。彼宗煩惱。得寄起故(此五門竟)
【現代漢語翻譯】 現代漢語譯本： 因為它們是污垢（以上是第一種分類方式的結束）。
接下來，針對使和纏，彰顯它們的差別。正如《雜心論》所說：在煩惱之中，根本且增盛的，稱為『使』（anuśaya）。由使所產生的津液，稱為『纏垢』（upakleśa）。因此，該論中用比喻來說明：如同瓶子盛放酥油，津液會流出。所盛放的酥油，比喻『使』煩惱；所流出的津液，比喻『纏垢』。就這所產生的津液的結縛作用而言，緊緊束縛的意義，稱為『纏』（paryavasthāna）；輕輕繫縛的意義，稱為『垢』（mala）。《雜心論》中的註釋就是這樣（以上是第二種分類方式的結束）。
接下來，針對十使（daśa anuśayāh），彰顯它們所依附的不同。正如《雜心論》所說：『害』（pradāśa）和『恨』（upanāha）這兩種垢，依嗔恚（dveṣa）而生。由於嗔使的緣故，想要殘害他人；也因為嗔恚的緣故，結下怨恨而不肯放下。『誑』（māyā）和『高』（mada）這兩種垢，依貪慾（rāga）而生。由於貪使的緣故，欺騙他人，奪取其財物利益；又因為貪慾的緣故，獲得利益后就自高自大；也因為貪慾的緣故，愛著自身，便產生自高之心。『諂』（śāṭhya）垢依於五見（pañca dṛṣṭayaḥ）而生，因為不聰明的人，無法進行諂媚。『惱』（pradāśa）垢依于見取（dṛṣṭi-parāmarśa）而生，因為執持見取的人，認為自己所取的是小而殊勝的，求勝而不得，便產生惱怒。所以《雜心論》說：『害』和『恨』依嗔恚而生，『誑』和『高』依貪慾而生，所謂的五邪見（mithyā-dṛṣṭi）是『諂』所依附而生的，可以說依見取所產生的果報就是『惱』，應當知曉（以上是第三種分類方式的結束）。
接下來，就識（vijñāna）來分別。識指的是六識（ṣaṭ vijñānāni）。這六種垢，在意地（mano-bhūmi）生起，不通過五識（pañca vijñānāni）。《毗曇》（Abhidharma）和《成實論》（Satyasiddhi-śāstra）的觀點與此相同（以上是第四種分類方式的結束）。
接下來，就界（dhātu）來分別。界指的是三界（tri-dhātu）。在六垢之中，『害』、『恨』和『惱』，是嗔恚的性質，只存在於欲界（kāma-dhātu）。『諂』和『誑』，最高到初禪（prathama-dhyāna），因為初禪天還有諂媚存在。初禪的梵王（brahmā），欺騙諂媚梵眾，說『我是最殊勝的，不要去佛陀那裡』。又因為諂媚的緣故，黑齒比丘（Kṛṣṇadanta bhikṣu）前往那裡辯論，默然不答，抓住黑齒的手，避開眾人尋求幫助。『高』可以到達三禪（tṛtīya-dhyāna）。如果依據《成實論》的觀點，上界雖然生起，但仍然隸屬於欲界，因為該宗認為煩惱可以寄託而生起（以上是第五種分類方式的結束）。
【English Translation】 English version: Because they are defilements (this concludes the first category).
Next, to distinguish between anuśaya (latent tendencies) and upakleśa (secondary defilements), consider what the Tattvasaṃgraha says. Among the kleshas (afflictions), those that are fundamental and increasing are called 『anuśaya』. The exudations produced by the anuśayas are called 『upakleśa』. Therefore, the text uses an analogy: like ghee stored in a jar, liquid seeps out. The stored ghee is analogous to the anuśaya kleshas; the seeping liquid is analogous to the upakleśa. Regarding the binding function of these exudations, the act of tightly binding is called 『paryavasthāna』 (entanglement); the act of lightly tying is called 『mala』 (stain). The commentary in the Tattvasaṃgraha explains it this way (this concludes the second category).
Next, concerning the ten anuśayas (daśa anuśayāh), to highlight their different dependencies. As the Tattvasaṃgraha says: 『pradāśa』 (malice) and 『upanāha』 (grudge), these two stains, arise from dveṣa (hatred). Because of the anuśaya of hatred, one wants to harm others; also because of hatred, one harbors resentment and refuses to let go. 『Māyā』 (deceit) and 『mada』 (pride), these two stains, arise from rāga (desire). Because of the anuśaya of desire, one deceives others, seizing their wealth and benefits; also because of desire, one becomes arrogant after gaining benefits; also because of desire, one is attached to oneself, thus generating pride. 『Śāṭhya』 (dishonesty) stain arises from the five dṛṣṭis (wrong views) (pañca dṛṣṭayaḥ), because only an unintelligent person is unable to be dishonest. 『Pradāśa』 (annoyance) stain arises from dṛṣṭi-parāmarśa (clinging to views), because those who cling to views believe that what they hold is small but superior, and when they cannot prevail, they become annoyed. Therefore, the Tattvasaṃgraha says: 『Malice』 and 『grudge』 depend on hatred, 『deceit』 and 『pride』 depend on desire, the so-called five wrong views are what 『dishonesty』 depends on. It can be said that the result arising from clinging to views is 『annoyance』, it should be known (this concludes the third category).
Next, to differentiate based on vijñāna (consciousness). Vijñāna refers to the six vijñānas (ṣaṭ vijñānāni). These six stains arise in the mano-bhūmi (mind-basis), not through the five vijñānas (pañca vijñānāni). The views of the Abhidharma and the Satyasiddhi-śāstra are the same (this concludes the fourth category).
Next, to differentiate based on dhātu (realm). Dhātu refers to the tri-dhātu (three realms). Among the six stains, 『malice』, 『grudge』, and 『annoyance』 are of the nature of hatred and exist only in the kāma-dhātu (desire realm). 『Dishonesty』 and 『deceit』 can reach up to the prathama-dhyāna (first dhyana), because there is still dishonesty in the first dhyana. The Brahmā (brahmā) of the first dhyana deceives and flatters the Brahma assembly, saying, 『I am the most superior, do not go to the Buddha』. Also, because of dishonesty, Kṛṣṇadanta bhikṣu (Kṛṣṇadanta bhikṣu) went there to debate, remained silent, grabbed Kṛṣṇadanta's hand, and sought help away from the crowd. 『Pride』 can reach the tṛtīya-dhyāna (third dhyana). According to the view of the Satyasiddhi-śāstra, although it arises in the upper realms, it still belongs to the desire realm, because that school believes that kleshas can arise dependently (this concludes the fifth category).
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次就性分別。性謂三性。此六垢中。害恨及惱。一向不善。餘三不定。在欲界者。一向不善。在上界者。論宗不同。若依成實。亦是不善。依阿毗曇。上界所有。悉是無記(此六門竟)。
次約道分別。道謂見修。此之六種。是修道惑。修道所斷。緣事生故。不通見諦。六垢之義。略辨如是。
七漏義
七漏之義。涅槃經中具廣分別。如成實云。七漏之義。如七漏經。當應于彼涅槃經矣。一切煩惱。流注不絕。其猶瘡漏。故名為漏。漏別不同。一門說七。七名是何。一是見漏。二是修漏。三名根漏。四名惡漏。五親近漏。六名受漏。七名念漏。言見漏者。蓋乃從於所障為名。見疑煩惱。能障見道。故名見漏。言修漏者。亦月從於所障為名。三漏煩惱。能障修道。故名修漏。言根漏者。如經中說。眼耳鼻等。能生曰根。依根生漏。故名根漏。言惡漏者。所謂一切惡象惡王惡國惡知識等。能損害人。說之為惡。惡能生漏。故名惡漏。親近漏者。衣服飲食房舍醫藥。於此四事。近而生漏。名親近漏。言受漏者。受意覺能生諸漏。故名受漏。三惡覺者。如涅槃說。欲瞋及惱。是三覺也。言念漏者。邪念名念。念能生漏。故名念漏。名義如是。七中前二。是其漏體。后五是其生漏因緣。體謂一切諸
【現代漢語翻譯】 現代漢語譯本：
接下來就按『性』來分別。『性』指的是三種性質（善性、惡性、無記性）。這六種垢染中，害、恨和惱三種，一向是不善的。其餘三種（諂、誑、憍）是不確定的。在欲界眾生中，這三種一向是不善的。但在上界眾生中，各宗派的觀點不同。如果依照《成實論》的觀點，也是不善的。如果依照《阿毗曇論》的觀點，上界眾生所具有的這三種煩惱，都是無記性的。（這六種垢染的解釋到此結束）。
接下來按『道』來分別。『道』指的是見道和修道。這六種垢染，是修道所斷的惑，是由於緣於事物而產生的，所以不屬於見道所斷。六垢的含義，大致解釋如上。
七漏義
關於七漏的含義，《涅槃經》中有詳細的解釋。如《成實論》所說，七漏的含義，就像《七漏經》所說的那樣，應當參考《涅槃經》。一切煩惱，像水流一樣不停地流注，就像瘡口的滲漏一樣，所以叫做『漏』。漏的類別不同，有一種說法是七種。這七種名稱是什麼呢？一是見漏（由於錯誤的見解產生的煩惱），二是修漏（由於修道中的煩惱產生的漏），三是根漏（由於六根產生的煩惱），四是惡漏（由於惡劣的環境產生的煩惱），五是親近漏（由於過分親近事物產生的煩惱），六是受漏（由於感受產生的煩惱），七是念漏（由於錯誤的念頭產生的煩惱）。
所謂見漏，大概是從它所障礙的對象來命名的。錯誤的見解和疑惑煩惱，能夠障礙見道，所以叫做見漏。所謂修漏，也是從它所障礙的對象來命名的。三種煩惱（貪、嗔、癡），能夠障礙修道，所以叫做修漏。所謂根漏，如經中所說，眼、耳、鼻等，能夠產生（煩惱），叫做根。依靠根而產生漏，所以叫做根漏。所謂惡漏，就是指一切惡象、惡王、惡國、惡知識等，能夠損害人，所以稱之為惡。惡能產生漏，所以叫做惡漏。親近漏，是指衣服、飲食、房舍、醫藥，對於這四件事，過分親近而產生漏，叫做親近漏。所謂受漏，是指感受和意覺能夠產生各種漏，所以叫做受漏。三種惡覺，如《涅槃經》所說，欲（貪慾）、嗔（嗔恨）及惱（惱怒），是三種覺。所謂念漏，邪念叫做念，念能產生漏，所以叫做念漏。名稱和含義就是這樣。
在這七種漏中，前兩種（見漏和修漏）是漏的本體，后五種（根漏、惡漏、親近漏、受漏、念漏）是產生漏的因緣。本體指的是一切諸
【English Translation】 English version:
Next, we will differentiate based on 'nature' (性). 'Nature' refers to the three natures (good, evil, and neutral). Among these six defilements, harm (害), hatred (恨), and annoyance (惱) are invariably unwholesome. The remaining three (flattery (諂), deceit (誑), and arrogance (憍)) are uncertain. For beings in the desire realm, these three are invariably unwholesome. However, for beings in the upper realms, different schools hold different views. According to the Satyasiddhi Shastra (成實論), they are also unwholesome. According to the Abhidharma (阿毗曇), all afflictions possessed by beings in the upper realms are neutral (無記性). (The explanation of these six defilements ends here).
Next, we will differentiate based on 'path' (道). 'Path' refers to the path of seeing (見道) and the path of cultivation (修道). These six defilements are afflictions to be severed by the path of cultivation; they arise from attachment to objects and are therefore not severed by the path of seeing. The meaning of the six defilements has been roughly explained as above.
The Meaning of the Seven Leakages (七漏義)
The meaning of the seven leakages is explained in detail in the Nirvana Sutra (涅槃經). As the Satyasiddhi Shastra says, the meaning of the seven leakages is as described in the Sutra of the Seven Leakages; one should refer to the Nirvana Sutra. All afflictions flow continuously, like a leaking wound, and are therefore called 'leakages' (漏). The types of leakages are different; one explanation identifies seven. What are these seven names? First is the leakage of views (見漏), second is the leakage of cultivation (修漏), third is the leakage of roots (根漏), fourth is the leakage of evil (惡漏), fifth is the leakage of intimacy (親近漏), sixth is the leakage of sensation (受漏), and seventh is the leakage of thought (念漏).
The so-called leakage of views is named after what it obstructs. Wrong views and the affliction of doubt can obstruct the path of seeing, so it is called the leakage of views. The so-called leakage of cultivation is also named after what it obstructs. The three afflictions (greed, hatred, and delusion) can obstruct the path of cultivation, so it is called the leakage of cultivation. The so-called leakage of roots, as the sutra says, the eyes, ears, nose, etc., can generate (afflictions) and are called roots. Leakages arise dependent on the roots, so it is called the leakage of roots. The so-called leakage of evil refers to all evil elephants, evil kings, evil countries, evil teachers, etc., that can harm people, and are therefore called evil. Evil can generate leakages, so it is called the leakage of evil. The leakage of intimacy refers to clothing, food, lodging, and medicine; becoming too intimate with these four things generates leakages, so it is called the leakage of intimacy. The so-called leakage of sensation refers to sensations and mental awareness that can generate various leakages, so it is called the leakage of sensation. The three evil sensations, as the Nirvana Sutra says, are desire (欲), anger (嗔), and annoyance (惱). The so-called leakage of thought refers to wrong thoughts, which are called thoughts; thoughts can generate leakages, so it is called the leakage of thought. The names and meanings are as such.
Among these seven leakages, the first two (leakage of views and leakage of cultivation) are the substance of the leakages, and the latter five (leakage of roots, leakage of evil, leakage of intimacy, leakage of sensation, and leakage of thought) are the causes and conditions for generating leakages. The substance refers to all
結煩惱。約道不同。故分二種。障見諦者。說為見漏。障修道者。說為修漏。就后五種漏因緣中。根惡親近。是其漏緣。受之與念。是其漏因。就彼緣中。有內有外。根漏是內。餘二是外。外有違順。惡漏是違。親近是順。此三同能遠助生漏。故說為緣。就彼因中。因受三覺而生漏故。說受為因。因於邪念而起漏故。說念為因。問曰。經說。受想觸欲同是漏因。今是何故不說為因。釋言。皆是直是聖教隱顯言耳。七漏之義。略辨如是。
七使義
七使義。如雜心說。隨逐繫縛。名之為使。使別不同。一門說七。七名是何。一貪慾使。二有愛使。三是嗔使。四是癡使。五是慢使。六是見使。七是疑使。然此七種。猶是十使。貪分為二。五見合一。故有七也。貪慾使者。欲界貪心。貪求五欲。名貪慾使。有愛使者。上二界中貪愛之心。名有愛使。外道謂彼色無色界以為涅槃。無有貪愛。為破彼見故說有耳。忿怒名瞋。愚闇曰癡。自舉名慢。邪求稱見。猶豫曰疑。此義廣釋如十使章。問曰。何故貪愛之心隨界分二。余不如是。釋言。貪心染事而生。事別內外上下之殊。故隨所染上下分二。又復貪愛。受生上下。系力增強。故分為二。余不如是。故合為一。相狀如何。如彼瞋使。正在欲界。上界無瞋。故說為一。
【現代漢語翻譯】 現代漢語譯本 斷絕煩惱。由於道路不同，所以分為兩種。阻礙見諦的，稱為見漏；阻礙修道的，稱為修漏。就後面五種漏的因緣中，根（六根）的惡行和親近（惡友）是其漏的緣，感受和邪念是其漏的因。就這些緣中，有內在的，有外在的。根漏是內在的，其餘兩種是外在的。外在的又有違背和順從之分，惡漏是違背的，親近（惡友）是順從的。這三種共同能夠遠遠地幫助產生煩惱，所以說是緣。就這些因中，因為感受三種感覺而產生煩惱，所以說感受是因；因為邪念而產生煩惱，所以說邪念是因。問：經中說，感受、思想、接觸、慾望都是煩惱的因，現在為什麼不說它們是因呢？解釋說：這些都是聖教隱晦或明顯的說法罷了。七漏的含義，大致辨析如此。
七使義
七使的含義，如《雜心論》所說，隨逐繫縛，名為使。使的類別不同，一門（一個體系）說有七種。這七種名稱是什麼呢？一是貪慾使（對慾望的執著），二是有愛使（對存在的執著），三是嗔使（憤怒），四是癡使（愚癡），五是慢使（傲慢），六是見使（錯誤的見解），七是疑使（懷疑）。然而這七種，仍然是十使（十種根本煩惱）的範疇。貪分為二，五見合一，所以有七種。貪慾使，是欲界的貪心，貪求五欲，名為貪慾使。有愛使，是上二界（色界和無色界）中的貪愛之心，名為有愛使。外道認為彼色無色界以為涅槃，無有貪愛，爲了破除他們的這種見解，所以說有有愛使。忿怒叫做嗔，愚昧黑暗叫做癡，自我抬高叫做慢，邪曲追求叫做見，猶豫不決叫做疑。這些含義的詳細解釋在十使章中。問：為什麼貪愛之心隨著界的不同而分為兩種，其餘的卻不是這樣呢？解釋說：貪心因染著事物而生，事物有內外上下的區別，所以隨著所染的事物上下而分為兩種。而且貪愛，對於受生於上地獄，繫縛的力量更強，所以分為兩種。其餘的不是這樣，所以合為一種。相狀如何？比如嗔使，只在欲界，上界沒有嗔，所以說為一種。
【English Translation】 English version Cutting off afflictions. Because the paths are different, they are divided into two types. That which obstructs the seeing of truth (Dharmacakra) is called the 'seeing leakage' (見漏, Jian Lou); that which obstructs cultivation is called the 'cultivation leakage' (修漏, Xiu Lou). Among the causes and conditions of the latter five leakages, evil proximity of the roots (六根, Liu Gen - six senses) and close association (with bad friends) are the conditions for leakage, while feeling (受, Shou) and wrong thought (念, Nian) are the causes of leakage. Among these conditions, some are internal and some are external. Root leakage is internal, and the other two are external. The external ones are further divided into opposing and conforming. Evil leakage is opposing, and close association (with bad friends) is conforming. These three together can greatly help to generate afflictions, so they are called conditions. Among these causes, because afflictions arise from experiencing three kinds of feelings, feeling is said to be the cause. Because afflictions arise from wrong thoughts, wrong thought is said to be the cause. Question: The sutras say that feeling, thought, contact, and desire are all causes of leakage. Why are they not mentioned as causes now? Explanation: These are all just implicit or explicit statements of the holy teachings. The meaning of the seven leakages is roughly analyzed as such.
The Meaning of the Seven Bindings (七使, Qi Shi)
The meaning of the seven bindings, as explained in the Miscellaneous Abhidharma Heart Treatise (雜心論, Za Xin Lun), is that which follows and binds is called a binding. The categories of bindings are different, and one system says there are seven. What are the names of these seven? First is the binding of greed (貪慾使, Tan Yu Shi - attachment to desires), second is the binding of love of existence (有愛使, You Ai Shi - attachment to existence), third is the binding of anger (嗔使, Chen Shi - anger), fourth is the binding of ignorance (癡使, Chi Shi - ignorance), fifth is the binding of pride (慢使, Man Shi - arrogance), sixth is the binding of wrong views (見使, Jian Shi - false views), and seventh is the binding of doubt (疑使, Yi Shi - doubt). However, these seven are still within the scope of the ten bindings (十使, Shi Shi - ten fundamental afflictions). Greed is divided into two, and the five views are combined into one, so there are seven. The binding of greed is the greedy mind in the desire realm (欲界, Yu Jie), greedily seeking the five desires, and is called the binding of greed. The binding of love of existence is the mind of greed and love in the upper two realms (色界, Se Jie - form realm and 無色界, Wu Se Jie - formless realm), and is called the binding of love of existence. The heretics consider the realms of form and formlessness as Nirvana, without greed or love, so to refute their view, the binding of love of existence is mentioned. Wrath is called anger, ignorance and darkness is called ignorance, self-exaltation is called pride, perverse seeking is called views, and hesitation is called doubt. The detailed explanation of these meanings is in the chapter on the ten bindings. Question: Why is the mind of greed and love divided into two according to the different realms, while the others are not? Explanation: The mind of greed arises from attachment to things, and things have distinctions of internal, external, upper, and lower, so it is divided into two according to the upper and lower things to which it is attached. Moreover, greed and love have a stronger binding force for being born in the upper and lower realms, so they are divided into two. The others are not like this, so they are combined into one. What is the appearance like? For example, the binding of anger is only in the desire realm, and there is no anger in the upper realms, so it is said to be one.
癡見及疑。迷理之惑。理同一味。故隨所迷通以為一。不隨界別分為二矣。慢使雖復緣事而生。自舉卑他。上下相同。無多異狀。故合為一。不同貪使欲界貪外上界貪內。又復慢使。于上地獄。系力微薄。是故不分。蓋乃且就總相而言。若入九十八使門中。亦隨界別分之為多。七使之義。辨之略爾。
八慢義
八慢之義。出涅槃經。成實論中。具廣解釋。自舉陵他。名之為慢。慢別不同。離分為八。一直名慢。二名大慢。三名慢慢。四不如慢。五名憍慢。亦名傲慢。六名我慢。七增上慢。八名邪慢。八中前五對人以分。后三就其所恃以別。就前五中。初之一慢。于下境界及等處生。次有一慢。唯等處生。后之三種。上境處生。初言慢者。于下自高。于等計等。此過輕故。直名為慢。此無所陵。何故名慢。成實釋言。是中有其執我相過故說為慢。言大慢者。于等自大。名為大慢。言慢慢者。于上境處。謂己勝彼。此過最重。名為慢慢。不如慢者。他實過己。玄絕非伴。謂己少劣。名不如慢。陵他多邊。故說慢矣。言傲慢者。有人于彼父母師長。不能恭敬。名為傲慢。此前五種。對人辨也。后三就其所恃以別。言我慢者。有人于陰橫計有我。執我自高。故名我慢。此諸慢中。執我心也。然此我慢。通於凡聖。
【現代漢語翻譯】 現代漢語譯本 癡見及疑（對真理的迷惑）。對真理的迷惑，真理本應只有一個。因此，隨著迷惑的不同，它們被統一地認為是一個。不根據界限來區分成兩個。慢使（傲慢）雖然因事而生，表現爲抬高自己、貶低他人，但上地獄的情況相同，沒有太多差異，所以合為一個。這不同於貪使（貪慾），欲界的貪慾向外，上界的貪慾向內。而且，慢使在上地獄的束縛力較弱，因此不區分。這只是就總的方面來說。如果進入九十八使的範疇，也會根據界限區分成多個。七使的含義，簡略地辨析到這裡。
八慢義
八慢的含義，出自《涅槃經》和《成實論》，其中有詳細的解釋。抬高自己、輕視他人，稱為慢（傲慢）。慢的類別不同，可以分為八種。第一種直接稱為慢，第二種稱為大慢，第三種稱為慢慢，第四種稱為不如慢，第五種稱為憍慢（也叫傲慢），第六種稱為我慢，第七種稱為增上慢，第八種稱為邪慢。這八種慢中，前五種是針對人來區分的，后三種是就所依賴的事物來區分的。在前五種中，第一種慢產生於較低的境界或同等處。第二種慢只產生於同等處。后三種產生於較高的境界。第一種慢，在較低的境界中自視高人一等，在同等處認為自己與他人相等。這種過失較輕，所以直接稱為慢。這裡並沒有輕視他人，為什麼還稱為慢呢？《成實論》解釋說，這是因為其中有執著於我的想法，所以稱為慢。大慢，在同等處自認為偉大，稱為大慢。慢慢，在較高的境界中，認為自己勝過他人，這種過失最重，稱為慢慢。不如慢，他人實際上超過自己，差距很大，無法相比，卻認為自己只是稍微不如，稱為不如慢。輕視他人的方面很多，所以說是慢。傲慢，有人對父母、師長不能恭敬，稱為傲慢。以上五種是針對人來辨析的。后三種是就所依賴的事物來區分的。我慢，有人對五蘊（陰）錯誤地認為有我，執著於我而自視高大，所以稱為我慢。這種慢，貫穿于凡夫和聖人。
【English Translation】 English version Delusion and doubt (regarding the truth). Delusion about the truth, the truth should be one and the same. Therefore, according to the different delusions, they are unified as one. They are not divided into two according to boundaries. Conceit (arrogance), although arising from events, manifests as elevating oneself and belittling others, but the situations in the upper and lower realms are the same, without much difference, so they are combined into one. This is different from greed, where greed in the desire realm is directed outward, and greed in the upper realms is directed inward. Moreover, the binding force of conceit in the upper and lower realms is weak, so it is not distinguished. This is only in terms of the general aspect. If entering the category of the ninety-eight defilements, it will also be divided into many according to boundaries. The meaning of the seven defilements has been briefly analyzed here.
The Meaning of the Eight Conceits
The meaning of the eight conceits comes from the Nirvana Sutra and the Tattvasiddhi Shastra, which contain detailed explanations. Elevating oneself and looking down on others is called conceit. The types of conceit are different and can be divided into eight types. The first is directly called conceit (māna), the second is called great conceit (ati-māna), the third is called excessive conceit (māna-ati-māna), the fourth is called inferior conceit (ūna-māna), the fifth is called arrogance (abhimāna or stambha), the sixth is called self-conceit (ātma-māna), the seventh is called increased conceit (adhyāsa-māna), and the eighth is called wrong conceit (mithyā-māna). Among these eight conceits, the first five are distinguished in relation to people, and the last three are distinguished in relation to what is relied upon. Among the first five, the first conceit arises in a lower realm or at an equal level. The second conceit only arises at an equal level. The last three arise in a higher realm. The first conceit is to consider oneself superior in a lower realm, and to consider oneself equal to others at an equal level. This fault is minor, so it is directly called conceit. There is no belittling of others here, so why is it called conceit? The Tattvasiddhi Shastra explains that this is because there is an attachment to the idea of 'I', so it is called conceit. Great conceit is to consider oneself great at an equal level, and is called great conceit. Excessive conceit is to think that one is superior to others in a higher realm. This fault is the most serious and is called excessive conceit. Inferior conceit is when others actually surpass oneself, and the gap is large and incomparable, but one thinks that one is only slightly inferior, and is called inferior conceit. There are many aspects of belittling others, so it is called conceit. Arrogance is when someone cannot respect their parents, teachers, or elders, and is called arrogance. The above five are analyzed in relation to people. The last three are distinguished in relation to what is relied upon. Self-conceit is when someone mistakenly thinks that there is a self in the five aggregates (skandhas), and clings to the self and considers oneself great, so it is called self-conceit. This conceit permeates both ordinary people and sages.
在凡名為示相我慢。在學心中。名不示相。迷見諦故。說示相慢。不迷見諦。名不示相。增上慢者。實不得聖。而謂己得。名增上慢。以其聖法是增上故。言邪慢者。無德自高。恃惡陵人。名為邪慢。就此八中。我慢是通。餘者是別。八慢之義。辨之粗爾。
八種惡覺義
八惡覺之義。出地持論。邪心思想。名之為覺。覺違正理。故稱為惡。惡覺不同。離分有八。八名是何。一是欲覺。二是瞋覺。三名害覺。四親里覺。五國土覺。六不死覺。七族姓覺。八輕侮覺。思量世間可貪之事。而起欲心。名為欲覺。思量世間怨憎之事。而起瞋心。名為瞋覺。亦名恚覺。念知打罵乃至奪命。名為害覺。亦名惱覺。追憶親戚。名親理覺。念世安危。名國土覺。謂身不死。為積眾具名不死覺。又積眾具。資身令活。亦名不死覺。思念氏族。若高若下。名族姓覺。念陵他人。名輕侮覺。侮猶慢也。此八猶是修道四使。欲親國土。貪分攝。瞋害二覺。是瞋分攝。不死覺者。是癡分攝。族姓輕侮。是慢分攝。八覺如是。
八妄想義三門分別(釋名一 因起二 約對五住共相收攝三)
第一釋名。八妄想義。出地持論謬執不真。名之為妄。妄心取相。目之為想。心法非一。以何義故。偏言妄想。不說妄受及余心法。
【現代漢語翻譯】 現代漢語譯本：凡是表現出自我表象的傲慢，都稱為示相我慢。在學習階段，如果還沒有證悟真諦，就稱為『示相慢』，因為迷惑于對真諦的見解。如果不迷惑于對真諦的見解，就不稱為『示相慢』。增上慢是指實際上沒有獲得聖果，卻自認為已經獲得，因為聖法是增上的。邪慢是指沒有德行卻自高自大，依仗惡行欺凌他人。在這八種慢中，我慢是通用的，其餘的是特別的。以上是對八種慢的粗略解釋。 八種惡覺的含義 八種惡覺的含義出自《瑜伽師地論·本地分》。邪惡的心思和想法稱為『覺』。『覺』違背正理，所以稱為『惡』。惡覺各有不同，區分開來有八種。這八種名稱是什麼呢？一是欲覺，二是瞋覺，三是害覺，四是親里覺，五是國土覺，六是不死覺，七是族姓覺，八是輕侮覺。思量世間可以貪戀的事物，而生起貪慾之心，稱為『欲覺』。思量世間怨恨憎惡的事物，而生起嗔恨之心，稱為『瞋覺』，也稱為『恚覺』。想著打罵甚至奪取性命，稱為『害覺』，也稱為『惱覺』。追憶親戚，稱為『親里覺』。擔憂國家和社會的安危，稱為『國土覺』。認為身體不會死亡，爲了積聚各種資生之物，稱為『不死覺』。又積聚各種資生之物，用來維持生命，也稱為『不死覺』。思念氏族，無論是高貴還是低賤，稱為『族姓覺』。想著凌辱他人，稱為『輕侮覺』，『侮』就是傲慢的意思。這八種覺實際上是修道中的四種煩惱：欲覺、親里覺、國土覺屬於貪煩惱；瞋覺、害覺屬於嗔煩惱；不死覺屬於癡煩惱；族姓覺、輕侮覺屬於慢煩惱。以上就是對八覺的解釋。 八妄想義從三個方面進行分析（一、解釋名稱；二、產生的原因；三、從五住地煩惱的共相進行收攝） 第一，解釋名稱。八妄想的含義出自《瑜伽師地論·本地分》。錯誤地執著不真實的事物，稱為『妄』。虛妄的心取著表象，稱為『想』。心法並非只有一種，為什麼只說『妄想』，而不說『妄受』以及其他心法呢？
【English Translation】 English version: All arrogance that manifests as a self-image is called 'Śatasana-māna' (showing-off arrogance). In the learning stage, if one has not yet realized the truth, it is called 'Śatasana-māna' because one is deluded about the view of truth. If one is not deluded about the view of truth, it is not called 'Śatasana-māna'. 'Adhimāna' (exaggerated arrogance) refers to actually not attaining sainthood but thinking that one has attained it, because the holy Dharma is supreme. 'Mithyā-māna' (false arrogance) refers to being arrogant without virtue, relying on evil to bully others. Among these eight types of arrogance, 'Māna' (arrogance) is common, and the others are specific. The above is a rough explanation of the meaning of the eight types of arrogance. The Meaning of the Eight Evil Thoughts The meaning of the eight evil thoughts comes from the 'Yogācārabhūmi-śāstra'. Evil thoughts and ideas are called 'Vitarka' (thought). 'Vitarka' violates the correct principle, so it is called 'evil'. Evil thoughts are different, and there are eight types when distinguished. What are these eight names? First is 'Kāma-vitarka' (sensual thought), second is 'Vyāpāda-vitarka' (ill-will thought), third is 'Vihiṃsā-vitarka' (harmful thought), fourth is 'Jñāti-vitarka' (kinship thought), fifth is 'Janapada-vitarka' (national thought), sixth is 'Amara-vitarka' (immortal thought), seventh is 'Kula-vitarka' (lineage thought), and eighth is 'Avajñā-vitarka' (contemptuous thought). Thinking about worldly things that can be craved and arousing a desire mind is called 'Kāma-vitarka'. Thinking about worldly things that are resented and hated and arousing an anger mind is called 'Vyāpāda-vitarka', also called 'Himsā-vitarka'. Thinking about beating, scolding, and even taking lives is called 'Vihiṃsā-vitarka', also called 'Himsā-vitarka'. Recalling relatives is called 'Jñāti-vitarka'. Worrying about the safety of the country and society is called 'Janapada-vitarka'. Thinking that the body will not die and accumulating various necessities for life is called 'Amara-vitarka'. Also, accumulating various necessities for life to sustain life is also called 'Amara-vitarka'. Thinking about clans, whether noble or lowly, is called 'Kula-vitarka'. Thinking about insulting others is called 'Avajñā-vitarka'. 'Avajñā' means arrogance. These eight thoughts are actually the four afflictions in cultivation: sensual thought, kinship thought, and national thought belong to the greed affliction; ill-will thought and harmful thought belong to the anger affliction; immortal thought belongs to the ignorance affliction; lineage thought and contemptuous thought belong to the arrogance affliction. The above is the explanation of the eight thoughts. Analysis of the Meaning of the Eight Illusions from Three Aspects (1. Explanation of Names; 2. Causes of Arising; 3. Collection from the Common Characteristics of the Five Dwellings of Afflictions) First, explain the names. The meaning of the eight illusions comes from the 'Yogācārabhūmi-śāstra'. Erroneously clinging to untrue things is called 'illusion'. A false mind grasping appearances is called 'thought'. Mental phenomena are not just one type, so why only talk about 'illusion' and not 'false reception' and other mental phenomena?
分別取相。是其想義。故偏說之。雖復說想。余亦皆隨妄想不同。分為八種。始從自性乃至俱相違。言自性者。取法自體名為自性。法實無性。妄謂有之。故云妄想。言差別者。于自性處。取諸法相。相別彼此。故云差別。攝受積聚者。於前自性差別法中。取其和合業用之相。此業用中。攝受多法。故云攝受。此攝受中。積聚多法。故曰積聚。取此之心。名為攝受積聚妄想。我我所者。于彼攝受積聚法中。有內有外。于內法中。妄謂有人。名我妄想。于外法中。謂有我所。名我所妄想。念妄想者。於前所取我所法中。取違順中三種境別。取順境界。用為順情。可愛可念。名念妄想。言不念者。取違境界。以為違情。不可愛念。名為不念。非謂不緣說為不念。蓋乃對於貪心以名。不為貪心所愛念。故名為不念。若對瞋心。違境是其瞋心所念。亦名爲念。言俱違者。中容境界返彼前二。名曰俱違。取有俱違名為妄想。名義如是。
第二門中差別有四(一明八妄生於三事 二單就八妄明相因起 三唯就三事明相因起 四八妄三事並對一切煩惱業苦明相因起)初言八妄生三事者。如論中說。言三事者。一虛偽事。謂心所起妄想境界。是境不真。故曰虛偽。二見我慢事。顛倒之心。于身計我。執我明白。名之為見。此我見
【現代漢語翻譯】 現代漢語譯本 分別取相，這就是『想』的意義。所以側重說明它。即使是說『想』，其餘的也都是隨著妄想的不同，分為八種。開始是從自性乃至俱相違。 說到『自性』，就是取法本身的自體，稱之為自性。法實際上沒有自性，是虛妄地認為它有。所以說是妄想。 說到『差別』，就是在自性之處，取諸法的表相。表相區分彼此，所以說是差別。『攝受積聚』，就是在前面的自性差別法中，取其和合的業用之相。這業用中，攝受了很多法，所以說是攝受。這攝受中，積聚了很多法，所以說是積聚。取此之心，名為攝受積聚妄想。 『我我所』，在那些攝受積聚的法中，有內有外。在內法中，虛妄地認為有人，名叫我妄想。在外法中，認為有我所擁有的，名叫我所妄想。 『念妄想』，在前面所取的我所法中，取違順中三種境界的差別。取順的境界，用來順應情意，可愛可念，名叫念妄想。 說到『不念』，取違逆的境界，作為違逆情意，不可愛念，名為不念。不是說不緣慮就稱為不念。大概是對於貪心而說的。不被貪心所愛念，所以名為不念。如果對於瞋心，違逆的境界是瞋心所念的，也叫做念。 說到『俱違』，中容的境界與前面兩種相反，名叫俱違。取有俱違，名為妄想。名義就是這樣。 第二門中差別有四：（一、說明八種妄想產生於三種事；二、單就八種妄想說明相因生起；三、唯就三種事說明相因生起；四、八種妄想、三種事並對一切煩惱、業、苦說明相因生起） 首先說八種妄想產生於三種事。如論中所說。說到三種事，一是虛偽事，指心所產生的妄想境界。這境界不真實，所以說是虛偽。二是見我慢事，顛倒的心，對於身體計較有我，執著我明白，稱之為見。這我見
【English Translation】 English version Taking different appearances is the meaning of 'thought' (想, xiǎng). Therefore, it is emphasized. Even when talking about 'thought', the rest are also divided into eight types according to the differences in delusion (妄想, wàngxiǎng). It starts from self-nature (自性, zìxìng) and goes all the way to mutually contradictory (俱相違, jù xiāng wéi). Speaking of 'self-nature', it refers to taking the very essence of a dharma (法, fǎ) as self-nature. Dharma actually has no self-nature, but it is falsely believed to have it. Therefore, it is called delusion. Speaking of 'difference' (差別, chābié), it is at the place of self-nature that the appearances of all dharmas are taken. The appearances distinguish between each other, so it is called difference. 'Grasping and accumulating' (攝受積聚, shè shòu jī jù) means that in the preceding self-nature and difference dharmas, the appearance of their harmonious function is taken. In this function, many dharmas are grasped, so it is called grasping. In this grasping, many dharmas are accumulated, so it is called accumulating. The mind that takes this is called grasping and accumulating delusion. 'Self and what belongs to self' (我我所, wǒ wǒ suǒ) means that in those grasped and accumulated dharmas, there are internal and external aspects. In the internal dharmas, it is falsely believed that there is a person, called the delusion of self. In the external dharmas, it is believed that there is what belongs to me, called the delusion of what belongs to self. 'Delusion of thought' (念妄想, niàn wàngxiǎng) means that in the preceding dharmas of what belongs to self that were taken, the differences of the three realms of compliance and opposition are taken. Taking the compliant realm is used to comply with emotions, lovable and thinkable, called the delusion of thought. Speaking of 'non-thought' (不念, bù niàn), it takes the opposing realm as opposing emotions, unlovable and unthinkable, called non-thought. It is not that not considering is called non-thought. It is generally spoken in relation to greed. Not being loved and thought of by greed, so it is called non-thought. If it is in relation to hatred, the opposing realm is what is thought of by hatred, and it is also called thought. Speaking of 'mutually contradictory', the neutral realm is the opposite of the preceding two, called mutually contradictory. Taking what is mutually contradictory is called delusion. The meaning of the names is like this. In the second section, there are four distinctions: (1. Explaining that the eight delusions arise from three things; 2. Explaining the arising of mutual causes solely based on the eight delusions; 3. Explaining the arising of mutual causes solely based on the three things; 4. Explaining the arising of mutual causes of the eight delusions and three things in relation to all afflictions, karma, and suffering.) First, it says that the eight delusions arise from three things. As stated in the treatise. Speaking of the three things, the first is false things, referring to the realm of delusion produced by the mind. This realm is not real, so it is called false. The second is the matter of seeing self and arrogance, the inverted mind, calculating the body as self, clinging to the self clearly, called seeing. This self-view
中境上重結。不同八中我妄想也。執我陵物。名為我慢。三貪恚癡事。順境染愛。名之為貪。違境忿怒。說之為恚。中境不了。目之為癡。三事如是。云何八妄生此三事。如論中說。初三妄想。生虛偽事。故論說言。自性差別攝受積聚。此三妄想。是虛偽處。虛偽緣事。由此而生。如依夢心夢境界生。次二妄想。生見慢事。謂依輕微我我所心。起重身見及我慢也。后三妄想。起貪恚癡。念妄生貪。不念生恚。俱違生癡(此一門竟)。
次就八妄明相因起。就此八中。略攝為三。廣分為五。所言三者。前三為一。次二為一。后三為一。前三是本。依此三妄。起我我所。依我我所。起於後三。所言五者。初三各一。次二為一。后三為一。就此五中。自性妄想。是其根本。依此起於差別妄想。謂于所取自性法中。取差別相。故論說言。于自性處。起差別妄想。依此差別。起于攝受積聚妄想。謂于所取差別法中。取其積聚和合用也。依此積聚和合之用。起我我所。依我我所。起念不念俱相違等。以我對所。便有違順中客境別。故起念等三種妄也(此二門竟)。
次就三事明相因起。如論中說。依虛偽事。起見慢事。良以迷於虛偽境界故起見慢。依見我慢生貪恚癡以見我故。順則生貪。違則生瞋。中境不了。便生無
【現代漢語翻譯】 現代漢語譯本： 于中性境界上再次糾結。如果對中性境界產生不同的想法，就會產生八種虛妄的妄想。執著于『我』而輕視外物，這被稱為『我慢』（認為自己比別人優越的傲慢）。三種貪、嗔、癡的事情：順境中產生染著和愛戀，這被稱為『貪』（貪婪）；違逆的境界中產生憤怒，這被稱為『嗔』（憎恨）；中性的境界中不明白事理，這被稱為『癡』（愚癡）。這三種事情是這樣產生的，那麼八種虛妄的妄想是如何產生這三種事情的呢？正如《瑜伽師地論》中所說，最初的三種妄想，產生虛偽的事情。所以論中說，自性、差別、攝受、積聚，這三種妄想，是虛偽之處，虛偽的因緣和事情，由此而生。就像依靠夢中的心而產生夢中的境界一樣。其次的兩種妄想，產生見和慢的事情。就是依靠輕微的『我』和『我所』的心，產生強烈的身見以及我慢。最後的三種妄想，產生貪、嗔、癡。憶念時產生貪，不憶念時產生嗔，兩者都違背時產生癡（這一門結束）。
其次，就八種妄想說明相互依存而生起的關係。就這八種妄想中，概括地可以歸納為三種，詳細地可以分為五種。所說的三種是：前三種為一種，其次的兩種為一種，最後的三種為一種。前三種是根本，依靠這三種妄想，生起『我』和『我所』。依靠『我』和『我所』，生起後面的三種。所說的五種是：最初的三種各為一種，其次的兩種為一種，最後的三種為一種。就這五種中，自性妄想，是其根本。依靠它生起差別妄想，就是在所取的自性法中，取差別之相。所以論中說，在自性處，生起差別妄想。依靠這種差別，生起攝受積聚妄想，就是在所取的差別法中，取其積聚和和合的作用。依靠這種積聚和和合的作用，生起『我』和『我所』。依靠『我』和『我所』，生起憶念、不憶念、互相違背等等。因為有『我』和『我所』，便有違背、順從、中性的客境差別，所以生起憶念等三種妄想（這第二門結束）。
其次，就貪、嗔、癡這三種事情說明相互依存而生起的關係。正如《瑜伽師地論》中所說，依靠虛偽的事情，生起見和慢的事情。實在是因為迷惑于虛偽的境界，所以生起見和慢。依靠見和慢，生起貪、嗔、癡。因為執著于『我』，順從時就產生貪，違背時就產生嗔，中性的境界不明白事理，就產生愚癡。
【English Translation】 English version: Again, clinging heavily to the neutral realm. Differing thoughts about the neutral realm give rise to the eight kinds of delusive ideations. Clinging to 'self' and belittling external things is called 'conceit' (thinking oneself superior to others). The three things of greed, hatred, and delusion: attachment and love arise in favorable circumstances, which is called 'greed' (craving); anger arises in adverse circumstances, which is called 'hatred' (aversion); not understanding things in neutral circumstances is called 'delusion' (ignorance). These three things arise in this way, so how do the eight kinds of delusive ideations give rise to these three things? As stated in the Yogacarabhumi-sastra, the first three delusive ideations give rise to false things. Therefore, the treatise says that self-nature, difference, reception, and accumulation, these three delusive ideations, are the places of falsehood, and false causes and things arise from them. It is like relying on the mind in a dream to produce the realm in the dream. The next two delusive ideations give rise to the things of view and pride. That is, relying on the slight mind of 'I' and 'mine', strong views of self and conceit arise. The last three delusive ideations give rise to greed, hatred, and delusion. Remembering gives rise to greed, not remembering gives rise to hatred, and both contradict each other to give rise to delusion (this section ends).
Secondly, explaining the relationship of interdependent arising based on the eight delusive ideations. Among these eight, they can be summarized into three categories or divided into five in detail. The three categories are: the first three as one, the next two as one, and the last three as one. The first three are the root, and relying on these three delusive ideations, 'I' and 'mine' arise. Relying on 'I' and 'mine', the latter three arise. The five categories are: the first three each as one, the next two as one, and the last three as one. Among these five, the delusive ideation of self-nature is the root. Relying on it, the delusive ideation of difference arises, which is taking the aspect of difference in the self-nature dharma that is taken. Therefore, the treatise says that in the place of self-nature, the delusive ideation of difference arises. Relying on this difference, the delusive ideations of reception and accumulation arise, which is taking the accumulation and combined function in the difference dharma that is taken. Relying on this accumulation and combined function, 'I' and 'mine' arise. Relying on 'I' and 'mine', remembering, not remembering, mutual contradiction, and so on arise. Because there is 'I' and 'mine', there are differences in adverse, favorable, and neutral objective realms, so the three delusive ideations of remembering, etc., arise (this second section ends).
Thirdly, explaining the relationship of interdependent arising based on the three things of greed, hatred, and delusion. As stated in the Yogacarabhumi-sastra, relying on false things, the things of view and pride arise. It is truly because of being deluded by the false realm that view and pride arise. Relying on view and pride, greed, hatred, and delusion arise. Because of clinging to 'I', greed arises when conforming, hatred arises when opposing, and delusion arises when not understanding things in the neutral realm.
明。故從見慢生貪恚癡(此三門竟)。
次就八妄及三種事。並對一切煩惱業苦。明相因起。于中開合廣略非一。或說為二。或分為四。或離為七。或別為九。所言二者。如論中說。一是妄想。二妄想緣事。內心名想。境為緣事。從過妄想。起于現在妄想緣事。如無明行起現五果。不知現在妄想緣事。起于現在緣事妄想。如從五果生愛取等。不知現在緣事妄想。復起未來妄想緣事。如從愛等起後生死。緣事生已。亦復生彼緣事妄想。如是心境互相因起。一切生死流轉不息。二想如是。所言四者。一是根本迷理無明。二是八妄。三是三事。四是一切生死果報。依彼根本迷理無明。起八妄想。依八妄想。起彼三事。起義如前。依彼三事。起於一切生死果報。故論說言。如是如實凡愚不知起八妄想。生於三事。一切眾生器世間增。凡愚不知。即是第一迷理無明。起八妄想。即是第二。生三種事。即是第三。世間增者。即是第四。所言七者。根本無明以為第一。八妄想中。前三妄想。合為第二。次二妄想。合為第三。后三妄想。合為第四。貪恚癡等。以為第五。業為第六。苦為第七。此之七門。次第相生。于根本迷理無明。起自性等三種妄想。依自性等。起我我所。依我我所。起念不念俱相違等。依彼念等。起貪瞋癡。
【現代漢語翻譯】 現代漢語譯本：因此，從錯誤的見解產生傲慢、貪婪、嗔恨和愚癡（以上是關於這三個方面的闡述）。
接下來，就八種虛妄以及三種事，並針對一切煩惱、業和痛苦，闡明它們相互依存產生的關係。其中，開合、廣略的說法不一。或者說為兩種，或者分為四種，或者分離為七種，或者區別為九種。所說的兩種，如論中所說：一是妄想，二是妄想所緣的事。內心稱為『想』，外境為所緣的事。從過去的妄想，產生現在的妄想所緣的事，如從無明行產生現在的五種果報。不瞭解現在的妄想所緣的事，產生現在的緣事妄想，如從五種果報產生愛和取等。不瞭解現在的緣事妄想，又產生未來的妄想所緣的事，如從愛等產生後世的生死。緣事產生后，又產生對該緣事的妄想。這樣，心和境互相依存產生，一切生死流轉不息。這兩種『想』就是這樣。
所說的四種，一是根本迷理無明（fundamental ignorance obscuring the truth），二是八種虛妄（eight kinds of false thoughts），三是三種事（three kinds of matters），四是一切生死果報（all the karmic retributions of birth and death）。依靠那根本迷理無明，產生八種妄想。依靠八種妄想，產生那三種事，產生的道理如前所述。依靠那三種事，產生一切生死果報。所以論中說：『像這樣，凡夫愚人不知道如實地產生八種妄想，產生三種事，一切眾生和器世間增長。』凡夫愚人不知道，就是第一種迷理無明。產生八種妄想，就是第二種。產生三種事，就是第三種。世間增長，就是第四種。
所說的七種，根本無明（fundamental ignorance）作為第一種。八種妄想中，前三種妄想合為第二種。其次的兩種妄想合為第三種。后三種妄想合為第四種。貪婪、嗔恨、愚癡等作為第五種。業（karma）作為第六種。苦（suffering）作為第七種。這七個方面，依次相生。從根本迷理無明，產生自性等三種妄想。依靠自性等，產生我（self）和我所（what belongs to self）。依靠我（self）和我所（what belongs to self），產生念（thought）、不念（non-thought）、俱相違（both contradictory）等。依靠那些念等，產生貪婪、嗔恨、愚癡。
【English Translation】 English version: Therefore, from wrong views arise arrogance, greed, hatred, and delusion (this concludes the explanation of these three aspects).
Next, concerning the eight illusions and the three kinds of matters, and in relation to all afflictions, karma, and suffering, it elucidates the interdependent arising of these phenomena. Among them, the ways of opening and closing, broadening and shortening the explanations vary. Sometimes they are described as two, sometimes divided into four, sometimes separated into seven, and sometimes distinguished into nine. The two mentioned, as stated in the treatise, are: first, deluded thoughts; second, the objects of deluded thoughts. The mind is called 'thought,' and the external environment is the object of thought. From past deluded thoughts arise present objects of deluded thoughts, like the arising of the five fruits from ignorance and action. Not understanding the present objects of deluded thoughts leads to the arising of present deluded thoughts about objects, like the arising of love and attachment from the five fruits. Not understanding the present deluded thoughts about objects leads to the arising of future objects of deluded thoughts, like the arising of future birth and death from love and so on. Once an object arises, it also gives rise to deluded thoughts about that object. Thus, the mind and the environment arise interdependently, and the cycle of birth and death continues without ceasing. These are the two kinds of 'thoughts'.
The four mentioned are: first, fundamental ignorance obscuring the truth (根本迷理無明); second, the eight kinds of false thoughts (八妄想); third, the three kinds of matters (三事); fourth, all the karmic retributions of birth and death (一切生死果報). Relying on that fundamental ignorance obscuring the truth, the eight kinds of false thoughts arise. Relying on the eight kinds of false thoughts, the three kinds of matters arise, as explained earlier. Relying on the three kinds of matters, all the karmic retributions of birth and death arise. Therefore, the treatise says: 'Thus, ordinary fools do not know that the eight kinds of false thoughts arise in reality, giving rise to the three kinds of matters, and the world of sentient beings and the container world increase.' Ordinary fools not knowing is the first, ignorance obscuring the truth. The arising of the eight kinds of false thoughts is the second. The arising of the three kinds of matters is the third. The increase of the world is the fourth.
The seven mentioned are: fundamental ignorance (根本無明) as the first. Among the eight kinds of false thoughts, the first three are combined as the second. The next two are combined as the third. The last three are combined as the fourth. Greed, hatred, delusion, etc., are the fifth. Karma (業) is the sixth. Suffering (苦) is the seventh. These seven aspects arise in sequence. From fundamental ignorance obscuring the truth, the three kinds of false thoughts such as self-nature arise. Relying on self-nature, etc., the self (我) and what belongs to self (我所) arise. Relying on the self (我) and what belongs to self (我所), thought (念), non-thought (不念), both contradictory (俱相違), etc., arise. Relying on those thoughts, etc., greed, hatred, and delusion arise.
依貪瞋癡。起諸業行。依于業行。起生死苦。七相如是。所言九者。根本無明。以為第一。八妄想中。前三妄想。以為第二。三種事中。虛偽之事。以為第三。八妄想中。我我所想。以為第四。三種事中。見我慢事。以為第五。八妄想中。念不念等。以為第六。三種事中。貪恚癡事。以為第七。業行為八。生死為九。此之九種。次第相生。依初無明。起自性等三種妄想。依此三妄。起虛偽事。起義如前。依虛偽事。起我我所。依我我所。起見慢事。依見慢事。起念不念俱相違等。以見我故。對之便有違順等生。依于念等。起貪瞋癡。依貪瞋癡。起于業行。依業便受生死果報。因起如是。
第三門中。約對五住。共相收攝。言五住者。一見一處住地。二欲愛住地。三色愛住地。四有愛住地。五無明住地。此義廣釋。如五住章。此八通論。皆是無明。智障凈智。所遠離故。尋末取本。五住所攝。八中初三。是無明地。但無明中有地有起。任性無知。說之為地。作意分別。說以為起。此前三妄。作意起故。是起非地。故論說言。如是如實凡愚不知起八妄想。凡愚不知。是無明地。所起妄想。是無明起。次二妄想。是五住中見一處地。但就見中。有地有起。輕微之想。謂有我人及有我所。說之為地。重心窮徹。執定我人
【現代漢語翻譯】 現代漢語譯本 依仗貪婪（tan，渴望），嗔恨（chen，憎恨），愚癡（chi，迷惑），產生各種業行（ye xing，行為）。依靠這些業行，產生生死的痛苦。這七種相狀就是這樣產生的。所說的九種是：根本無明（gen ben wu ming，根本的無知）作為第一種；八種妄想（ba zhong wang xiang，八種虛妄的想法）中的前三種妄想作為第二種；三種事（san zhong shi，三種事情）中的虛偽之事（xu wei zhi shi，虛假的事情）作為第三種；八種妄想中的我我所想（wo wo suo xiang，對自我和屬於自我的執著）作為第四種；三種事中的見我慢事（jian wo man shi，執著于自我的傲慢）作為第五種；八種妄想中的念不念等（nian bu nian deng，想與不想等等）作為第六種；三種事中的貪恚癡事（tan hui chi shi，貪婪、嗔恨和愚癡的事情）作為第七種；業行作為第八種；生死作為第九種。這九種次第相生。依靠最初的無明，產生自性等三種妄想。依靠這三種妄想，產生虛偽之事，產生的道理如前所述。依靠虛偽之事，產生我我所。依靠我我所，產生見慢事。依靠見慢事，產生想與不想、相互違背等等。因為執著于自我，所以相對地便有順從和違背等產生。依靠想等等，產生貪婪、嗔恨和愚癡。依靠貪婪、嗔恨和愚癡，產生業行。依靠業，便承受生死的果報。因果的產生就是這樣。
在第三個門中，通過與五住地（wu zhu di）相對照，共同地進行收攝。所說的五住地是：一、見一處住地（jian yi chu zhu di）；二、欲愛住地（yu ai zhu di）；三、色愛住地（se ai zhu di）；四、有愛住地（you ai zhu di）；五、無明住地（wu ming zhu di）。這些含義的廣泛解釋，如同五住地章節所說。這八種通論，都是無明，是智慧的障礙，是清凈智慧所遠離的。尋末取本，五住所攝。八種中的前三種，是無明地。但無明中有地有起，任性無知，稱之為地；作意分別，稱之為起。這前三種妄想，是作意而起，是起而非地。所以論中說：『像這樣，如實地，凡夫愚人不知道生起八種妄想。』凡夫愚人不知道，是無明地，所生起的妄想，是無明起。其次的兩種妄想，是五住地中的見一處地。但就在見中，有地有起。輕微的想法，認為有我人以及有我所，稱之為地；重心窮徹，執定我人
【English Translation】 English version Relying on greed (tan, craving), hatred (chen, aversion), and delusion (chi, ignorance), various karmic actions (ye xing, actions) arise. Depending on these karmic actions, the suffering of birth and death arises. These seven aspects are thus. The nine that are spoken of are: fundamental ignorance (gen ben wu ming, fundamental ignorance) as the first; the first three of the eight kinds of deluded thoughts (ba zhong wang xiang, eight kinds of illusory thoughts) as the second; false matters (xu wei zhi shi, false matters) among the three kinds of matters (san zhong shi, three kinds of matters) as the third; the thought of 'I' and 'mine' (wo wo suo xiang, the thought of 'I' and 'mine') among the eight kinds of deluded thoughts as the fourth; the matter of seeing self-conceit (jian wo man shi, the matter of seeing self-conceit) among the three kinds of matters as the fifth; thoughts of thinking and not thinking, etc. (nian bu nian deng, thoughts of thinking and not thinking, etc.) among the eight kinds of deluded thoughts as the sixth; the matters of greed, hatred, and delusion (tan hui chi shi, the matters of greed, hatred, and delusion) among the three kinds of matters as the seventh; karmic actions as the eighth; birth and death as the ninth. These nine arise in sequence. Relying on the initial ignorance, the three kinds of deluded thoughts such as self-nature arise. Relying on these three kinds of deluded thoughts, false matters arise, the reason for their arising is as previously stated. Relying on false matters, 'I' and 'mine' arise. Relying on 'I' and 'mine', the matter of seeing self-conceit arises. Relying on the matter of seeing self-conceit, thoughts of thinking and not thinking, mutual contradiction, etc. arise. Because of attachment to self, in relation to it, agreement and disagreement, etc. arise. Relying on thoughts, etc., greed, hatred, and delusion arise. Relying on greed, hatred, and delusion, karmic actions arise. Relying on karma, one receives the karmic retribution of birth and death. The arising of cause and effect is thus.
In the third gate, by contrasting with the five abodes (wu zhu di), they are collectively gathered. The five abodes that are spoken of are: first, the abode of seeing in one place (jian yi chu zhu di); second, the abode of desire-love (yu ai zhu di); third, the abode of form-love (se ai zhu di); fourth, the abode of existence-love (you ai zhu di); fifth, the abode of ignorance (wu ming zhu di). The extensive explanation of these meanings is as stated in the chapter on the five abodes. These eight general discussions are all ignorance, are obstacles to wisdom, and are what pure wisdom is far removed from. Seeking the root from the branch, the five abodes encompass. The first three of the eight are the ground of ignorance. But in ignorance, there is ground and there is arising; willful unknowing is called ground; intentional discrimination is called arising. These first three deluded thoughts are intentionally arisen, are arising and not ground. Therefore, the treatise says: 'Like this, in reality, ordinary fools do not know that eight kinds of deluded thoughts arise.' Ordinary fools do not know, this is the ground of ignorance; the deluded thoughts that arise are the arising of ignorance. The next two deluded thoughts are the abode of seeing in one place among the five abodes. But in seeing, there is ground and there is arising. Slight thoughts, thinking there is self and others, and there is what belongs to self, are called ground; heavy thoughts, thoroughly grasping, firmly clinging to self and others
。說以為起。我及我所。此二妄想。輕微之見。非重計執。故說為地。所生見慢。是其起也。后三妄想。是欲愛色愛有愛三種住地。但就愛中。亦有地起。輕微之想。于外境界。取違中順三種境。別說之為地。依此生貪嗔癡等。說以為起。后三妄想乃是輕微取相之心。故說為地。所生貪等。是其起也。就無明中。隱細彰粗。見愛之中。彰細隱粗。義之左右。八妄想義。略之云爾。
八倒義九門分別(釋名辨相一 約教分定二 就人辨定三 倒起所因四 約對三倒辨其同異五 對二著我共相收攝六 約對十使共相收攝七 對境分別八 治斷差別九)
第一門中。釋名辨相。所言倒者。邪執翻境。名之為倒。倒隨境別。難以限算。今據一門。且論八種。八名是何。謂常樂我凈無常無樂無我無凈。是其名也。八中前四。迷於生死有為之法。名有為倒。若從所立。名無為倒。后四迷於涅槃無為。名無為倒。若從所立。名有為倒。前四如何。生死無常。妄謂是常。生死實苦。妄謂是樂。生死無我。妄謂有我。生死不凈。妄謂是凈。是名顛倒。問曰。生死實是無常苦無我等。眾生何故計為常樂我凈法乎。如論中說。有為相似相續覆故。不知無常。橫計為常。威儀故。不知實苦。妄計為樂。作業覆故。不知非我。妄取為
【現代漢語翻譯】 現代漢語譯本：這些都是因為『我』以及『我所』而產生的想法。這兩種妄想是輕微的見解，並非嚴重的執著，所以說是『地』，而所產生的見解和傲慢，就是它的『起』。後面的三種妄想，是對於欲愛（kāma-taṇhā，desire for sensual pleasures）、色愛（rūpa-taṇhā，desire for form）和有愛（bhava-taṇhā，desire for existence）這三種『住地』的執著。但就愛本身來說，也有『地』和『起』。對於外在境界，產生輕微的想法，並對外在境界的違背、中立和順從這三種狀態加以區分，這就是所謂的『地』。依此產生貪（lobha，greed）、嗔（dosa，hatred）、癡（moha，delusion）等，這就是所謂的『起』。後面的三種妄想，是輕微的取相之心，所以說是『地』，而由此產生的貪等，就是它的『起』。在無明（avidyā，ignorance）中，隱藏細微之處，彰顯粗糙之處；在見愛中，彰顯細微之處，隱藏粗糙之處。從正反兩方面來說，八種妄想的含義，大概就是這樣。
八倒義的九個方面分別解釋：（一、解釋名稱和辨別現象；二、根據教義進行區分和確定；三、就人進行辨別和確定；四、顛倒產生的起因；五、對照三種顛倒辨別其相同和不同；六、對照兩種執著，將我和我所全部包含；七、對照十使，將它們全部包含；八、對照境界進行區分；九、對治和斷除的差別）
第一方面，解釋名稱和辨別現象。所謂的『倒』，就是邪惡的執著顛倒了境界，這叫做『倒』。顛倒隨著境界的不同而不同，難以計數。現在根據一個方面，暫且討論八種。這八種是什麼？就是常（nitya，permanent）、樂（sukha，pleasurable）、我（ātman，self）、凈（śubha，pure），以及無常（anitya，impermanent）、無樂（duḥkha，suffering）、無我（anātman, no-self）、無凈（aśubha, impure）。這就是它們的名稱。八種之中，前四種迷惑于生死（saṃsāra，cycle of rebirth）的有為法（saṃskṛta，conditioned phenomena），叫做有為倒。如果從所建立的方面來說，叫做無為倒。后四種迷惑于涅槃（nirvāṇa，liberation）的無為法（asaṃskṛta，unconditioned phenomena），叫做無為倒。如果從所建立的方面來說，叫做有為倒。前四種是怎樣的呢？生死本來是無常的，卻妄認為是常；生死本來是痛苦的，卻妄認為是樂；生死本來是無我的，卻妄認為是有我；生死本來是不凈的，卻妄認為是凈。這就叫做顛倒。有人問：生死實際上是無常、苦、無我等，眾生為什麼認為它是常、樂、我、凈呢？如論中所說，因為有為法相似相續的遮蔽，所以不知道無常，反而認為是常；因為威儀的遮蔽，所以不知道是實苦，反而認為是樂；因為作業的遮蔽，所以不知道非我，反而妄取為我。
【English Translation】 English version: These all arise from the thought of 'I' and 'what belongs to me'. These two kinds of delusion are slight views, not serious attachments, so they are called 'ground' (bhūmi). The views and arrogance that arise from them are their 'arising' (utpāda). The latter three kinds of delusion are attachments to the three 'grounds' of desire: kāma-taṇhā (desire for sensual pleasures), rūpa-taṇhā (desire for form), and bhava-taṇhā (desire for existence). However, even within love itself, there are 'ground' and 'arising'. Slight thoughts arise regarding external realms, and these external realms are distinguished into three states: opposition, neutrality, and compliance. This is what is called 'ground'. Based on this, greed (lobha), hatred (dosa), delusion (moha), etc., arise, and this is what is called 'arising'. The latter three kinds of delusion are slight minds that grasp at appearances, so they are called 'ground'. The greed, etc., that arise from them are their 'arising'. In ignorance (avidyā), the subtle is hidden and the coarse is manifested; in the love of views, the subtle is manifested and the coarse is hidden. Speaking from both sides, the meaning of the eight delusions is roughly as described.
The eight inversions are explained in nine aspects: (1. Explaining the names and distinguishing the phenomena; 2. Distinguishing and determining according to the teachings; 3. Distinguishing and determining based on individuals; 4. The causes of the arising of inversions; 5. Comparing the three inversions to distinguish their similarities and differences; 6. Comparing the two attachments to include all of 'I' and 'what belongs to me'; 7. Comparing the ten fetters to include all of them; 8. Distinguishing based on realms; 9. The differences in treatment and severance)
In the first aspect, explaining the names and distinguishing the phenomena. The so-called 'inversion' (viparyāsa) is the evil attachment that reverses the realm, and this is called 'inversion'. Inversions vary with different realms and are difficult to count. Now, based on one aspect, let's discuss eight kinds. What are these eight? They are: permanent (nitya), pleasurable (sukha), self (ātman), pure (śubha), and impermanent (anitya), suffering (duḥkha), no-self (anātman), impure (aśubha). These are their names. Among the eight, the first four are deluded about the conditioned phenomena (saṃskṛta) of birth and death (saṃsāra), and are called conditioned inversions. If viewed from the established aspect, they are called unconditioned inversions. The latter four are deluded about the unconditioned phenomena (asaṃskṛta) of nirvāṇa, and are called unconditioned inversions. If viewed from the established aspect, they are called conditioned inversions. What are the first four like? Birth and death are inherently impermanent, but are falsely considered permanent; birth and death are inherently suffering, but are falsely considered pleasurable; birth and death are inherently without self, but are falsely considered to have self; birth and death are inherently impure, but are falsely considered pure. This is called inversion. Someone asks: Birth and death are actually impermanent, suffering, without self, etc., so why do sentient beings consider them to be permanent, pleasurable, self, and pure? As stated in the treatise, because the similar continuity of conditioned phenomena obscures them, they do not know impermanence and instead consider it permanent; because the appearance of dignified behavior obscures them, they do not know it is truly suffering and instead consider it pleasurable; because the obscuration of karma obscures them, they do not know it is not self and instead falsely grasp it as self.
我。薄皮覆故。不見不凈。謬執為凈。又問。經中說生死法具有五義。無常苦空無我不凈。今此何故唯說四種翻為四倒。此之離合。優檀那中已廣分別。若就生死無我法中。分二無我。則有五義。如成實說。眾生空者。名之為空。法體空者。說為無我。如維摩中。眾生空者。名為無我。法體空者。名之為空。故彼經言。眾生是道場。知無我故。一切法是道場。知諸法空故。由分此二故有五義。翻對此五。倒亦應然。今此合故。但云四耳。又問。無我理通染凈。今此何故偏說生死為無我乎。然我無我通塞之義。優檀那中已具分別。今重顯之。我與無我義別相對凡有四種。第一直就解惑二情相對分別。生死有我。涅槃無我。以著我故。世間受生故說有我。是以經言。世間受生。皆以著我。若離著我。則無受生。斯文顯矣。二就法相虛實相對。生死無我。涅槃有我。生死之法虛誑不實。又不自在。故名無我。涅槃真實。具八自在故名有我。是以經言。生死無常無我樂凈。涅槃是常是我樂凈。三據如理以通諸法。生死涅槃。二俱無我。故經說言。凡夫我空乃至諸佛生死法空乃至涅槃。四就假用及以實性以貫諸法。生死涅槃二俱有我。生死我者。有其二種。一者世諦假名之我。所謂五陰和合為人故。經說言。眾生佛性不離六法。
【現代漢語翻譯】 現代漢語譯本 我。被薄皮覆蓋的緣故，看不見不凈之物，錯誤地執著為清凈。又問：經書中說生死之法具有五種含義：無常、苦、空、無我、不凈。現在這裡為什麼只說四種，顛倒為四倒呢？這種離合關係，在《優檀那經》中已經廣泛地分別說明了。如果就生死無我之法中，區分兩種無我，那麼就有五種含義。如《成實論》所說：眾生是空的，稱之為空；法體是空的，說為無我。如《維摩詰經》中說：眾生是空的，稱為無我；法體是空的，稱之為空。所以那部經說：眾生是道場，因為知道無我；一切法是道場，因為知道諸法空。由於區分這兩種，所以有五種含義。對應這五種，顛倒也應該是這樣。現在這裡合併的緣故，只說四種罷了。又問：無我的道理貫通染凈，現在這裡為什麼偏偏說生死是無我呢？然而我與無我的貫通與阻塞的含義，《優檀那經》中已經詳細地分別說明了。現在重新闡明它。我與無我的含義區別，相對而言凡有四種：第一種直接就迷惑和覺悟兩種情況相對分別。生死是有我，涅槃（Nirvana）是無我。因為執著於我，世間才承受生死，所以說有我。因此經書說：世間承受生死，都是因為執著於我。如果離開執著於我，就沒有承受生死。這段文字很明顯。第二種就法相的虛實相對。生死是無我，涅槃（Nirvana）是有我。生死的法虛妄不真實，又不自在，所以名叫無我。涅槃（Nirvana）真實，具備八種自在，所以名叫有我。因此經書說：生死是無常、無我、苦、不凈；涅槃（Nirvana）是常、是我、樂、凈。第三種根據如實的道理來貫通諸法。生死和涅槃（Nirvana），二者都是無我。所以經書說：凡夫的我空，乃至諸佛的生死法空，乃至涅槃（Nirvana）。第四種就假借使用以及真實自性來貫穿諸法。生死和涅槃（Nirvana）二者都是有我。生死的我，有兩種。一種是世俗諦的假名之我，就是五陰和合成為人。所以經書說：眾生佛性不離六法。
【English Translation】 English version I. Because of being covered by a thin skin, one cannot see the impure and mistakenly clings to it as pure. Further asked: The scriptures say that the Dharma of birth and death has five meanings: impermanence (anitya), suffering (duhkha), emptiness (sunyata), non-self (anatman), and impurity (asubha). Why are only four mentioned here, reversed into the four inversions (viparyasa)? This separation and combination has been extensively explained in the Udanasutra. If, within the Dharma of birth, death, and non-self, two kinds of non-self are distinguished, then there are five meanings. As the Tattvasiddhi Shastra says: 'The emptiness of beings is called emptiness; the emptiness of the Dharma-body is said to be non-self.' As the Vimalakirti Sutra says: 'The emptiness of beings is called non-self; the emptiness of the Dharma-body is called emptiness.' Therefore, that sutra says: 'Beings are the bodhimanda (bodhimanda), because they know non-self; all Dharmas are the bodhimanda (bodhimanda), because they know all Dharmas are empty.' Because of distinguishing these two, there are five meanings. Corresponding to these five, the inversions should also be like this. Now, because of combining them, only four are mentioned. Further asked: The principle of non-self pervades both defilement and purity. Why is birth and death specifically said to be non-self here? However, the meaning of the pervasiveness and obstruction of self and non-self has been explained in detail in the Udanasutra. Now, it is re-explained. The difference in meaning between self and non-self, relatively speaking, is generally of four kinds: The first directly distinguishes between the two situations of delusion and enlightenment. Birth and death have self; Nirvana (Nirvana) has no self. Because of attachment to self, the world undergoes birth, so it is said to have self. Therefore, the scriptures say: 'The world undergoes birth, all because of attachment to self. If one is free from attachment to self, then there is no undergoing birth.' This passage is clear. The second distinguishes between the reality and unreality of Dharma-characteristics. Birth and death are non-self; Nirvana (Nirvana) is self. The Dharma of birth and death is false and unreal, and not self-governed, so it is called non-self. Nirvana (Nirvana) is real, possessing eight freedoms, so it is called self. Therefore, the scriptures say: 'Birth and death are impermanent, non-self, suffering, and impure; Nirvana (Nirvana) is permanent, self, blissful, and pure.' The third relies on the principle of reality to pervade all Dharmas. Birth and death and Nirvana (Nirvana) are both non-self. Therefore, the scriptures say: 'The self of ordinary beings is empty, even the Dharma of birth and death of all Buddhas is empty, even Nirvana (Nirvana).' The fourth uses provisional application and real nature to penetrate all Dharmas. Birth and death and Nirvana (Nirvana) are both self. The self of birth and death has two kinds. One is the conventional truth of the provisional name of self, which is the aggregation of the five skandhas (skandha) forming a person. Therefore, the scriptures say: 'The Buddha-nature of beings is inseparable from the six elements.'
六者所謂五陰及我。故知假用有我不無。二實性之我。我謂佛性。故經說言。二十五有有我不邪。佛言。有我。我者所謂如來藏性。生死之中具斯兩義。故名有我。涅槃亦爾。諸法和合假名為佛。是其假我。佛性顯成法身之體。是其實我。我無我義。通局如是。今據第二故。說生死一向無我涅槃有我。以說生死為無我故。對之說倒。局在有為。無為四者涅槃實是常樂我凈。妄謂無之故名倒倒。問曰。涅槃實是常樂我凈之法。眾生何緣起此四倒。釋言。如來隨化世間示同有為。眾生不解。執應迷真。故起此倒。問曰。涅槃備含多義。以何義故偏說此四翻為四倒。釋言。涅槃雖含多義。今據一門論此四種。經論之中凡有五義。所以建立。如涅槃章具廣分別。一離四患。二翻四倒。三除四障。四斷四過。五酬四因。離四患者。生死無常無我樂凈。翻離彼故。宣說涅槃常樂我凈。翻四倒者。如前所說無為四倒。翻對彼故。說是四義。除四障者。如寶性論說。一者緣相。謂無明地。障佛真凈。翻對彼故。說佛真凈。二者因相。謂無漏業。障佛真我。翻對彼故。說佛真我。三者生相。謂意生身。以此意生苦陰身故。障佛真樂。翻對彼故。說佛真樂。四者壞相。謂變易死。障佛真常。翻對彼故。說佛真常。斷四過者。如寶性論說。一
【現代漢語翻譯】 現代漢語譯本 六者，指的是所謂的五陰（色、受、想、行、識五種構成要素）以及『我』的概念。因此，我們知道，假借運用而存在的『我』並非完全不存在。第二種是真實存在的『我』，指的是佛性。所以經典上說，在二十五有（三界中的二十五種存在狀態）中存在『我』並非邪見。佛說：『有我』，這個『我』指的是如來藏性。生死輪迴中同時具備這兩種含義，所以稱為『有我』。涅槃也是如此，諸法和合而成的假名是佛，這是假『我』。佛性顯現成就法身之體，這是真『我』。『我』與『無我』的含義，其範圍大小就是這樣。現在根據第二種含義，所以說生死輪迴一向是『無我』，而涅槃是『有我』。因為說生死是『無我』，所以相對而言，顛倒的認識侷限在有為法上。對於無為法，涅槃實際上是常、樂、我、凈，卻錯誤地認為它沒有，所以稱為顛倒。問：涅槃實際上是常、樂、我、凈的境界，眾生為什麼會產生這四種顛倒的認識呢？釋：如來爲了教化世間，示現出與有為法相同的狀態，眾生不理解，執著於此而迷惑了真理，所以產生了這種顛倒。問：涅槃包含多種含義，為什麼偏偏說這四種是顛倒呢？釋：涅槃雖然包含多種含義，現在只根據其中一個方面來討論這四種。經典和論著中共有五種意義，用來建立這些概念。如《涅槃經》中有詳細的分別：一是遠離四種患，二是翻轉四種顛倒，三是去除四種障礙，四是斷除四種過失，五是酬償四種因。遠離四種患，指的是生死輪迴中的無常、無我、無樂、無凈，爲了翻轉遠離這些，所以宣說涅槃的常、樂、我、凈。翻轉四種顛倒，如前面所說，無為法上的四種顛倒，爲了翻轉對應這些，所以說這四種意義。去除四種障礙，如《寶性論》所說：一是緣相，指的是無明之地，障礙了佛的真凈，爲了翻轉對應它，所以說佛的真凈。二是因相，指的是無漏業，障礙了佛的真我，爲了翻轉對應它，所以說佛的真我。三是生相，指的是意生身，因為這個意生身是苦陰之身，障礙了佛的真樂，爲了翻轉對應它，所以說佛的真樂。四是壞相，指的是變易死，障礙了佛的真常，爲了翻轉對應它，所以說佛的真常。斷除四種過失，如《寶性論》所說：一
【English Translation】 English version Sixth, it refers to the so-called Five Skandhas (form, feeling, perception, mental formations, and consciousness) and the concept of 'self'. Therefore, we know that the 'self' that exists through provisional usage is not entirely non-existent. The second is the 'self' that truly exists, which refers to Buddha-nature. Therefore, the scriptures say that it is not a heretical view to say that there is a 'self' in the Twenty-Five Existences (twenty-five states of existence in the Three Realms). The Buddha said: 'There is a self.' This 'self' refers to the Tathagatagarbha-nature. Samsara contains both of these meanings, so it is called 'having a self'. Nirvana is also like this. The provisional name formed by the aggregation of all dharmas is the Buddha, which is the false 'self'. The manifestation of Buddha-nature and the accomplishment of the Dharmakaya is the true 'self'. The meaning of 'self' and 'non-self', their scope is like this. Now, according to the second meaning, it is said that samsara is always 'non-self', while Nirvana is 'having a self'. Because it is said that samsara is 'non-self', the inverted understanding is limited to conditioned dharmas. For unconditioned dharmas, Nirvana is actually permanent, blissful, self, and pure, but it is mistakenly thought to be non-existent, so it is called inverted. Question: Nirvana is actually a state of permanence, bliss, self, and purity, why do sentient beings generate these four inverted perceptions? Answer: In order to teach the world, the Tathagata manifests the same state as conditioned dharmas. Sentient beings do not understand and cling to this, thus becoming deluded about the truth, so these inversions arise. Question: Nirvana contains many meanings, why are these four specifically said to be inversions? Answer: Although Nirvana contains many meanings, now we only discuss these four according to one aspect. There are five meanings in the scriptures and treatises used to establish these concepts. As detailed in the Nirvana Sutra: First, to be free from the four sufferings; second, to reverse the four inversions; third, to remove the four obstacles; fourth, to cut off the four faults; and fifth, to repay the four causes. To be free from the four sufferings refers to impermanence, non-self, suffering, and impurity in samsara. In order to reverse and be free from these, the permanence, bliss, self, and purity of Nirvana are proclaimed. To reverse the four inversions, as mentioned earlier, the four inversions on unconditioned dharmas, in order to reverse and correspond to these, these four meanings are spoken of. To remove the four obstacles, as stated in the Ratnagotravibhāga: First, the aspect of conditions, which refers to the ground of ignorance, which obstructs the true purity of the Buddha. In order to reverse and correspond to it, the true purity of the Buddha is spoken of. Second, the aspect of cause, which refers to unwholesome karma, which obstructs the true self of the Buddha. In order to reverse and correspond to it, the true self of the Buddha is spoken of. Third, the aspect of birth, which refers to the mind-made body, because this mind-made body is a skandha of suffering, which obstructs the true bliss of the Buddha. In order to reverse and correspond to it, the true bliss of the Buddha is spoken of. Fourth, the aspect of destruction, which refers to the change and death, which obstructs the true permanence of the Buddha. In order to reverse and correspond to it, the true permanence of the Buddha is spoken of. To cut off the four faults, as stated in the Ratnagotravibhāga: One
闡提謗法。斷離彼故。得佛真凈。二外道著我。斷離彼故。得佛真我。三聲聞畏苦。斷離彼故。得佛真樂。四辟支舍心。舍諸眾生。斷離彼故。得佛真常。酬四因者。如寶性論說。一者信心。除前謗法故。得凈果。二者般若。除前著我。得佛真我。三者三昧。除前畏苦。得佛真樂。四者大悲。常隨眾生。除前舍心。得佛真常。以斯五義故。就涅槃建立四德。翻對彼故。說為四倒。倒相如是。
第二門中。約教辨定。教別大小。所說亦異。于中分別。凡有三種。一隱顯互論。小乘法中。唯說常樂我凈四倒。為令眾生知有為法無常苦故。然彼小中。雖見如來苦無常等。乃是正見。不名顛倒。以佛示同有為法故。是以不說無為四倒。大乘法中。唯說無常無我苦等無為四倒。為令眾生知無為法常樂我凈。趣大涅槃故說斯倒。有為四倒。小中已說。故更不論。設使說之。與小乘同。以無異故。猶不名說。二簡大異小。小乘法中。唯說常等有為四倒。大乘法中。具說八倒。小乘不說無為四倒。義如前釋。大乘法中。欲使眾生知生死過故。須宣說有為四倒。為令眾生趣大涅槃常樂凈法故。須宣說無為四倒。三隨義具論。小乘法中。具說七倒。大乘法中。具說八倒。小乘七者。八倒之中。除無我倒。說餘七種。彼說。凡夫于有為
【現代漢語翻譯】 現代漢語譯本： 一、闡提（icchantika，斷善根者）誹謗佛法。斷除遠離這些誹謗，才能證得佛的真凈（真實清凈的功德）。 二、外道執著于『我』。斷除遠離這些執著，才能證得佛的真我（真實不變的自我）。 三、聲聞乘人畏懼輪迴之苦。斷除遠離這些畏懼，才能證得佛的真樂（真實永恒的快樂）。 四、辟支佛（pratyekabuddha，緣覺）捨棄利益眾生的心，捨棄一切眾生。斷除遠離這些捨棄，才能證得佛的真常（真實恒常的法身）。 用四種原因來酬報：如《寶性論》所說： 一、信心：去除先前誹謗佛法的過失，因此得到清凈的果報。 二、般若（prajna，智慧）：去除先前執著于『我』的過失，證得佛的真我。 三、三昧（samadhi，禪定）：去除先前畏懼痛苦的過失，證得佛的真樂。 四、大悲（maha-karuna，偉大的慈悲）：恒常隨順利益眾生，去除先前捨棄眾生的過失，證得佛的真常。 因為這五種意義，就涅槃（nirvana，寂滅）建立四德（常、樂、我、凈）。反過來針對這些四德，就說是四倒（顛倒）。顛倒的相狀就是這樣。
第二門中，依據教義來辨別確定。教義分為大乘和小乘，所說的內容也不同。其中分別有三種： 一、隱沒和顯現互相討論。小乘佛法中，只說常、樂、我、凈四倒，爲了讓眾生知道有為法（saṃskṛta，因緣和合而生的事物）是無常和痛苦的。然而，在小乘法中，即使見到如來有苦、無常等現象，這也是正見，不稱為顛倒，因為佛示現與有為法相同。因此不說無為法（asaṃskṛta，非因緣和合的事物）的四倒。 大乘佛法中，只說無常、無我、苦等無為法的四倒，爲了讓眾生知道無為法是常、樂、我、凈，從而趣向大涅槃，所以說這些顛倒。有為法的四倒，小乘法中已經說過，所以不再討論。即使說，也與小乘法相同，因為沒有差別，所以仍然不算是說。 二、簡別大乘和小乘的差異。小乘佛法中，只說常等有為法的四倒。大乘佛法中，具足宣說八倒。小乘不說無為法的四倒，道理如前面解釋的。大乘佛法中，爲了讓眾生知道生死的過患，必須宣說有為法的四倒。爲了讓眾生趣向大涅槃常樂凈的佛法，必須宣說無為法的四倒。 三、隨順意義具足討論。小乘佛法中，具足宣說七倒。大乘佛法中，具足宣說八倒。小乘的七倒，是八倒之中，除去無我倒，宣說其餘七種。他們說，凡夫對於有為法
【English Translation】 English version: 1. Icchantikas (those who have severed their roots of goodness) slander the Dharma. By cutting off and distancing oneself from such slander, one can attain the Buddha's True Purity (true and pure merits). 2. Heretics are attached to 'self'. By cutting off and distancing oneself from these attachments, one can attain the Buddha's True Self (true and unchanging self). 3. Sravakas (Disciples who hear the teachings) fear the suffering of samsara. By cutting off and distancing oneself from this fear, one can attain the Buddha's True Bliss (true and eternal happiness). 4. Pratyekabuddhas (Solitary Buddhas) abandon the mind of benefiting sentient beings, abandoning all sentient beings. By cutting off and distancing oneself from this abandonment, one can attain the Buddha's True Permanence (true and constant Dharmakaya). To repay the four causes: As stated in the Ratnagotravibhāga (Treatise on the Buddha-nature): 1. Faith: Removes the previous fault of slandering the Dharma, thus obtaining a pure result. 2. Prajna (wisdom): Removes the previous fault of being attached to 'self', attaining the Buddha's True Self. 3. Samadhi (meditative concentration): Removes the previous fault of fearing suffering, attaining the Buddha's True Bliss. 4. Maha-karuna (great compassion): Constantly follows and benefits sentient beings, removing the previous fault of abandoning sentient beings, attaining the Buddha's True Permanence. Because of these five meanings, the four virtues (permanence, bliss, self, purity) are established in Nirvana (cessation of suffering). Conversely, targeting these four virtues, they are said to be the four Viparyasas (inversions). The characteristics of the inversions are like this.
In the second section, discrimination and determination are made based on the teachings. The teachings are divided into Mahayana and Hinayana, and what is said is also different. Among them, there are three distinctions: 1. Hidden and manifest are discussed mutually. In the Hinayana Dharma, only the four inversions of permanence, bliss, self, and purity are spoken of, in order to let sentient beings know that conditioned dharmas (saṃskṛta, things that arise from causes and conditions) are impermanent and suffering. However, in the Hinayana Dharma, even if one sees the Tathagata (Thus Come One) as having suffering, impermanence, etc., this is correct view and is not called inversion, because the Buddha manifests as being the same as conditioned dharmas. Therefore, the four inversions of unconditioned dharmas (asaṃskṛta, things that do not arise from causes and conditions) are not spoken of. In the Mahayana Dharma, only the four inversions of impermanence, non-self, suffering, etc. of unconditioned dharmas are spoken of, in order to let sentient beings know that unconditioned dharmas are permanent, blissful, self, and pure, thereby moving towards Great Nirvana, so these inversions are spoken of. The four inversions of conditioned dharmas have already been spoken of in the Hinayana Dharma, so they are no longer discussed. Even if they are spoken of, they are the same as in the Hinayana Dharma, because there is no difference, so it is still not considered to be speaking of them. 2. Distinguishing the differences between Mahayana and Hinayana. In the Hinayana Dharma, only the four inversions of permanence, etc. of conditioned dharmas are spoken of. In the Mahayana Dharma, all eight inversions are fully spoken of. The Hinayana does not speak of the four inversions of unconditioned dharmas, the reason is as explained earlier. In the Mahayana Dharma, in order to let sentient beings know the faults of samsara, it is necessary to speak of the four inversions of conditioned dharmas. In order to lead sentient beings towards the Dharma of Great Nirvana, which is permanent, blissful, and pure, it is necessary to speak of the four inversions of unconditioned dharmas. 3. Fully discussing according to the meaning. In the Hinayana Dharma, seven inversions are fully spoken of. In the Mahayana Dharma, eight inversions are fully spoken of. The seven inversions of the Hinayana are the seven kinds among the eight inversions, excluding the inversion of non-self. They say that ordinary people regarding conditioned dharmas
中具起四倒。于小涅槃。起於三倒。常見無常。樂見為苦。凈見不凈。何因緣故常見無常。外道之人。取無想天。以為涅槃。彼報盡已。便謂一切涅槃無常。復何因緣樂見為苦。外道心念現見世人。或少一耳。或少一目。便以為苦。況復都盡。寧非大苦。故起苦倒。是以經言。凡夫寧受癡野干身。不求泥洹。以怖畏故。又復何因計為不凈。外道念言。現見世間。刀害死屍。刀是不凈。以道除結。道亦不凈。以不凈道所得涅槃。當知。涅槃亦是不凈。又有人說。欲界身即是泥洹。又見此身不凈穢惡。謂真泥洹亦是不凈。是故宣說涅槃不凈。何故不起無我倒乎。小乘之中。不說涅槃以為我故。不得翻彼說無我倒。問曰。若使小乘涅槃是常樂凈翻為倒者。何故經言。小乘涅槃唯有樂凈無有常我。釋言。有以。大乘法中。說小乘人雖入無餘未來心想當必更生。故說小乘涅槃無常。小乘法中。但說其滅隱生不說。故小乘人。取小涅槃以之為常。又大乘中。說小涅槃是不滿足。終須遷轉趣向大乘。故名無常。小乘教中。不云更去。故說為常。問曰。未來心想生時。何因得生。以本所修無漏業因無明為緣。是故得生。此生即是變易生矣。又問。無餘滅去心想后還生者。有餘涅槃滅去煩惱后還生不。釋言。不生。何故而然。煩惱原由見
【現代漢語翻譯】 現代漢語譯本 于小涅槃中，產生四種顛倒見解。于小涅槃中，產生三種顛倒見解：常見視為無常，樂見視為痛苦，凈見視為不凈。什麼因緣導致常見被視為無常呢？外道之人，將無想天（一種禪定境界）視為涅槃（解脫的境界）。他們一旦報盡，就認為一切涅槃都是無常的。又是什麼因緣導致樂見被視為痛苦呢？外道心中認為，現今世人，或者缺少一隻耳朵，或者缺少一隻眼睛，就認為是痛苦的。更何況完全失去一切呢？難道不是更大的痛苦嗎？所以產生苦的顛倒見解。因此經書上說，凡夫寧願承受愚癡的野干之身，也不尋求涅槃，就是因為對苦的怖畏。又是什麼因緣導致認為涅槃是不凈的呢？外道認為，現今世間，刀殺的屍體，刀是不凈的。用道去除煩惱，道也是不凈的。用不凈的道所得到的涅槃，應當知道，涅槃也是不凈的。又有人說，欲界之身就是涅槃。又看到這個身體不凈污穢，就認為真正的涅槃也是不凈的。所以宣說涅槃是不凈的。為什麼不產生無我倒見呢？小乘（聲聞乘）之中，不說涅槃是『我』，所以不能反過來說無我倒見。問：如果小乘涅槃是常、樂、凈，反過來說是顛倒，為什麼經書上說，小乘涅槃只有樂、凈，沒有常、我呢？答：這是有原因的。大乘佛法中，說小乘人雖然進入無餘涅槃（一種涅槃狀態），未來的心念思想必定會再次產生。所以說小乘涅槃是無常的。小乘佛法中，只是說滅，隱藏了生，所以小乘人，把小涅槃當作是常。又大乘中，說小涅槃是不滿足的，最終必須遷轉趣向大乘，所以名為無常。小乘教義中，不說更進一步，所以說是常。問：未來心念思想產生時，是什麼原因產生的呢？以原本所修的無漏業因，以無明（對實相的迷惑）為緣，所以才能產生。這種生就是變易生死了。又問：無餘涅槃滅去心念思想后還會再生，那麼有餘涅槃（一種涅槃狀態）滅去煩惱后還會再生嗎？答：不會再生。為什麼呢？煩惱的根源是見（錯誤的知見）。
【English Translation】 English version In the lesser Nirvana, four inverted views arise. In the lesser Nirvana, three inverted views arise: seeing permanence in impermanence, seeing pleasure in suffering, and seeing purity in impurity. What is the cause and condition for seeing permanence in impermanence? Those of other paths take the Realm of Non-Perception (Wu Xiang Tian) as Nirvana (the state of liberation). Once their reward is exhausted, they then say that all Nirvana is impermanent. What is the cause and condition for seeing pleasure in suffering? Those of other paths think that seeing people in the world today with a missing ear or a missing eye is suffering. How much more so if they lose everything completely? Isn't that great suffering? Therefore, the inverted view of suffering arises. Thus, the scriptures say that ordinary people would rather endure the body of a foolish jackal than seek Nirvana, because of their fear of suffering. What is the cause for considering Nirvana to be impure? Those of other paths think that seeing corpses killed by knives in the world today, the knife is impure. Using the path to remove afflictions, the path is also impure. Knowing that the Nirvana obtained by the impure path is also impure. Some people say that the body of the desire realm is Nirvana. Seeing that this body is impure and filthy, they say that true Nirvana is also impure. Therefore, they proclaim that Nirvana is impure. Why doesn't the inverted view of no-self arise? In the Lesser Vehicle (Hinayana), Nirvana is not spoken of as 'self', so one cannot turn it around and say the inverted view of no-self. Question: If the Nirvana of the Lesser Vehicle is permanent, blissful, and pure, and turning it around is inverted, why do the scriptures say that the Nirvana of the Lesser Vehicle only has bliss and purity, and does not have permanence and self? Answer: There is a reason for this. In the Mahayana Dharma, it is said that although those of the Lesser Vehicle enter Nirvana without remainder (a state of Nirvana), future thoughts will surely arise again. Therefore, it is said that the Nirvana of the Lesser Vehicle is impermanent. In the Lesser Vehicle Dharma, only extinction is spoken of, and birth is hidden, so those of the Lesser Vehicle take the lesser Nirvana as permanent. Also, in the Mahayana, it is said that the lesser Nirvana is not complete, and one must eventually transfer and move towards the Mahayana, so it is called impermanent. In the Lesser Vehicle teachings, it is not said to go further, so it is said to be permanent. Question: When future thoughts arise, what is the cause of their arising? Because of the non-outflow karma cause originally cultivated, and with ignorance (delusion about reality) as the condition, they can arise. This birth is the birth of change and death. Question: After the extinction of thoughts in Nirvana without remainder, will they be reborn? After the extinction of afflictions in Nirvana with remainder (a state of Nirvana), will they be reborn? Answer: They will not be reborn. Why is that? The origin of afflictions is views (wrong views).
理而滅。故永不生。所滅之智。本但息滅。非見理斷。由是更生。又問。若使大乘法中說小涅槃更須遷轉名無常者。須遷轉故。應非樂凈。釋言。齊類理亦應同。但以遷轉是無常義故。不名常。隨其所得寂滅離染故。云樂凈。小乘如是。大乘法中。具說八倒。義如上辨。教別粗爾。
第三門中。就人辨定。人者所謂凡夫二乘。于中分別。為有三種。一隱顯互論。凡夫唯起常等四倒。不知生死無常等。故謂佛同己常樂我凈。是故不起無為四倒。二乘唯有無為四倒。有為四倒。先已舍離。所以不起。謂佛同己無常無樂無我不凈。是故起倒。二簡終異始。凡夫是始唯有常等有為四倒。無為四倒。凡夫未起。義如上辨。二乘之人。具起八倒。良以二乘于有為中。習倒未舍。是故猶起有為四倒。又二乘人。未得法空。未知諸法自性無常。故有常倒。未知諸法自性壞苦。故有樂倒。未知諸法虛集無我。故有我倒。不得究竟凈法體空。故有凈倒。故涅槃云。汝諸比丘。于苦法事中。妄計為樂。乃至不凈妄計為凈。斯文顯矣。二乘之人。于無為法。正起四倒。理在易知。問曰。二乘于自涅槃猶不起倒說無常等。何故宣說如來涅槃為無常等起顛倒乎。釋言。有以。小乘法中。唯說數滅以為涅槃。故於涅槃不說無常不凈苦等。但說無
我。于佛所得數滅涅槃。亦同此見。但二乘人。見己身智苦無常等。謂佛同然。故起四倒。三隨義具論。凡夫二乘。並起八倒。凡夫于彼有為法中。起四顛倒理在易知。何因起彼無為四倒。凡夫之人。亦聞如來同世有為苦無常等。故於無為起四顛倒。故涅槃中。宣說凡夫八倒邪曲。二乘具起。義如上辨。就人如是。
第四明其倒起所因。此之八倒。因何而生。緣何而起。因何生者。八倒因於三倒而生。如涅槃說。因三起八。後門之中。別當廣論。問曰。已知因三起八。直就八中得相起不。釋言。亦得。有為倒中我凈是本。依之集起常樂二倒。依我起常。由凈計樂。故地經言。我凈二倒名為噁心。非專念行。常樂二倒名為惡意。是專念行。根本集起。是其心義。因緣現起。是其意義。我凈是本。能集常樂。故名為心。久習性成。非作心起。名非專念。常樂是末。因緣現起故名為意。作意而發名專念行。皆是違理。故通名惡。無為四倒。翻對有為本末可知。無我不凈。還是根本。餘二是末。由計無我。便謂無常。以計不凈。便謂實苦。所因如是。所緣云何。八倒皆緣聖教而生。教別今古。所生亦異。有為四倒。緣昔教生。無為四倒。依今教起。云何有為緣昔教生。如涅槃說。過去諸佛。宣說涅槃常樂我凈。彼佛滅后
【現代漢語翻譯】 現代漢語譯本 我對於佛所證得的數滅涅槃（通過智慧斷滅煩惱而達到的寂靜狀態），也持有同樣的見解。只是二乘人（聲聞和緣覺）看到自身智慧的苦、無常等，就認為佛也同樣如此，因此生起四種顛倒。如果從隨義的角度全面討論，凡夫和二乘都會生起八種顛倒。凡夫對於有為法（因緣和合而成的、生滅變化的法）生起四種顛倒，這個道理很容易理解。那麼，為什麼會生起無為法（不生不滅、沒有造作的法）的四種顛倒呢？因為凡夫也聽聞如來說法時，會提到世間有為法的苦、無常等，因此對於無為法也生起四種顛倒。所以，《涅槃經》中宣說凡夫有八種顛倒邪曲的見解。二乘人也完全生起這八種顛倒，道理如上面所辨析的。這是就人的角度來說的。
第四，說明這些顛倒產生的原因。這八種顛倒，是因為什麼而產生？又是因為什麼而生起？從原因上說，八種顛倒是因為三種顛倒而產生的，就像《涅槃經》所說，因為三種顛倒而生起八種顛倒。關於這一點，在後面的章節中會詳細討論。有人問：已經知道因為三種顛倒而生起八種顛倒，那麼直接就八種顛倒來說，它們之間有先後生起的次序嗎？回答是：也是有的。在有為法的顛倒中，『我』和『凈』是根本。依靠『我』和『凈』，才聚集生起『常』和『樂』兩種顛倒。依靠『我』，才會執著于『常』；因為執著于『凈』，才會執著于『樂』。所以，《地持經》說，『我』和『凈』兩種顛倒稱為『噁心』，不是專心一意地修行；『常』和『樂』兩種顛倒稱為『惡意』，是專心一意地修行。根本是聚集生起的，是心的作用；因緣顯現而生起，是意的作用。『我』和『凈』是根本，能夠聚集『常』和『樂』，所以稱為『心』。這是長期熏習形成的習性，不是刻意造作而產生的，所以稱為『非專念』。『常』和『樂』是末端，因為因緣顯現而生起，所以稱為『意』。通過作意而引發，稱為『專念行』。這些都是違背真理的，所以統稱為『惡』。無為法的四種顛倒，與有為法的四種顛倒相反，從根本到末端，可以類推得知。『無我』和『不凈』還是根本，其餘兩種是末端。因為執著于『無我』，就認為『無常』；因為執著于『不凈』，就認為『實苦』。產生的原因就是這樣。那麼，所緣的境界是什麼呢？八種顛倒都是緣于聖教（佛陀的教誨）而產生的。因為教法的不同（過去和現在），所產生的顛倒也不同。有為法的四種顛倒，緣於過去的教法而產生；無為法的四種顛倒，依靠現在的教法而生起。為什麼說有為法的四種顛倒緣於過去的教法而產生呢？就像《涅槃經》所說，過去的諸佛，宣說涅槃是『常』、『樂』、『我』、『凈』。這些佛陀滅度后
【English Translation】 English version I hold the same view regarding the cessation and Nirvana (the state of tranquility achieved by extinguishing afflictions through wisdom) attained by the Buddha. However, the two vehicles (Śrāvakas and Pratyekabuddhas) see the suffering and impermanence of their own wisdom and assume the Buddha is the same, thus giving rise to the four inversions. If discussed comprehensively from the perspective of meaning, both ordinary beings and the two vehicles give rise to eight inversions. It is easy to understand why ordinary beings give rise to the four inversions regarding conditioned dharmas (dharmas that arise from causes and conditions, subject to birth and death). So, why do they give rise to the four inversions regarding unconditioned dharmas (dharmas that are unborn and undying, uncreated)? Because ordinary beings also hear the Tathagata mention the suffering and impermanence of conditioned dharmas in the world, they also give rise to the four inversions regarding unconditioned dharmas. Therefore, the Nirvana Sutra proclaims that ordinary beings have eight inverted and distorted views. The two vehicles fully give rise to these eight inversions, as explained above. This is from the perspective of individuals.
Fourth, explaining the causes of these inversions. What causes these eight inversions to arise? From what do they originate? Causally speaking, the eight inversions arise from three inversions, as the Nirvana Sutra says, 'Eight arise from three.' This will be discussed in detail in later chapters. Someone asks: 'Now that we know that eight arise from three, is there a sequence of arising directly within the eight?' The answer is: 'Yes, there is.' Among the inversions regarding conditioned dharmas, 'self' and 'purity' are the roots. Relying on 'self' and 'purity,' the two inversions of 'permanence' and 'pleasure' are gathered and arise. Relying on 'self,' one clings to 'permanence'; because of clinging to 'purity,' one clings to 'pleasure.' Therefore, the Bodhisattvabhumi Sutra says that the two inversions of 'self' and 'purity' are called 'evil mind,' not focused practice; the two inversions of 'permanence' and 'pleasure' are called 'evil intention,' which is focused practice. The root is what gathers and arises, which is the function of the mind; the manifestation of causes and conditions is the function of intention. 'Self' and 'purity' are the roots, capable of gathering 'permanence' and 'pleasure,' so they are called 'mind.' This is a habit formed over a long period, not intentionally created, so it is called 'unfocused.' 'Permanence' and 'pleasure' are the ends, arising from the manifestation of causes and conditions, so they are called 'intention.' Initiated through intention, it is called 'focused practice.' All of these are contrary to the truth, so they are collectively called 'evil.' The four inversions regarding unconditioned dharmas are the opposite of the four inversions regarding conditioned dharmas, and can be understood by analogy from root to end. 'No-self' and 'impurity' are still the roots, and the other two are the ends. Because of clinging to 'no-self,' one thinks it is 'impermanent'; because of clinging to 'impurity,' one thinks it is 'truly suffering.' This is how they arise. So, what are the objects of these inversions? All eight inversions arise from the sacred teachings (the Buddha's teachings). Because of the difference in teachings (past and present), the inversions that arise are also different. The four inversions regarding conditioned dharmas arise from past teachings; the four inversions regarding unconditioned dharmas arise from present teachings. Why do we say that the four inversions regarding conditioned dharmas arise from past teachings? As the Nirvana Sutra says, the Buddhas of the past proclaimed that Nirvana is 'permanent,' 'pleasurable,' 'self,' and 'pure.' After these Buddhas passed away
。諸外道等。抄掠佛經。安置已曲。便得聞有常樂我凈四種名字。雖聞其名。不達其義。便於己身妄想建立。說有常等。又涅槃云。如來過去為菩薩時。隨化現世。為諸眾生。宣說佛性常樂我凈。菩薩后時。遷化他土。眾生本昔。曾從菩薩。聞有常樂我凈名字。不解其義。便說己身常樂我凈。因是眾生迭相承習。乃至今日。猶說己身常樂我凈。如人夢中讇語刀刀。故經說言。一切凡夫所說我者。皆是佛說。若離佛說。世間無有我之名字。常樂亦然。云何無為。依今教起。如經中說。如來為化諸眾生故。亦同有為。欲令眾生知有為過故。說己身無常苦等。令物同知。眾生聞已便謂如來實同有為無常苦等。無為四倒。因茲而起。倒起所因。略之云爾。
第五門中。約對三倒。辨其同異。先明三倒。后辨同異。言三倒者。謂心想見。釋此三義。諸宗不同。乃有四別。一依毗婆阇婆提說。心心數法。體雖同時。用別前後。故分三種。彼說云何。先想次心後起見倒。初起微想。謂有常等。名為想倒。次重起心。緣前所想取為定有。名為心倒。后見成就。于所取中。執見分明。說為見倒。如大智論隨喜品中。亦同此說。故彼文言。先起想倒。次心后見。然彼文中。宣說小乘所斷三倒。不說大乘。大乘所斷。不同此說。二依達
【現代漢語翻譯】 現代漢語譯本：那些外道之徒，抄襲佛經，斷章取義地安置，便聽聞到常、樂、我、凈（永恒的、快樂的、自我的、純凈的）這四種名稱。雖然聽聞了這些名稱，卻不理解其中的真正含義，便在自己的身上妄加揣測和建立，說自己具有常等等的屬性。又如《涅槃經》所說，如來過去作為菩薩的時候，爲了教化世間的眾生，隨順世間的變化而顯現，為眾生宣說佛性具有常、樂、我、凈的屬性。菩薩後來遷移到其他的國土，眾生原本過去曾經從菩薩那裡聽聞過常、樂、我、凈這些名稱，但是不理解其中的含義，便說自己的身體具有常、樂、我、凈的屬性。因為這樣，眾生互相承襲這種錯誤的觀念，直到今天，仍然說自己的身體具有常、樂、我、凈的屬性。這就像人在夢中說胡話一樣。所以經書上說，一切凡夫所說的『我』，都是佛所說的。如果離開了佛所說的，世間就沒有『我』這個名稱了，常和樂也是這樣。那麼，什麼是無為呢？這是依據現在的教義而產生的。如經中所說，如來爲了教化眾生，也同樣示現有為的現象，想要讓眾生知道有為的過患，所以說自己的身體是無常、苦等等的。讓眾生也同樣知道這些道理。眾生聽了之後，便認為如來真的和有為一樣，是無常、苦等等的。無為的四倒（常、樂、我、凈的顛倒）就是因為這個原因而產生的。產生顛倒的原因，大致就是這樣。
在第五門中，通過與三種顛倒相對比，來辨別它們的相同和不同之處。首先說明三種顛倒，然後辨別它們的相同和不同之處。所說的三種顛倒，指的是心想見。解釋這三種含義，各個宗派的說法不同，大概有四種區別。第一種是依據毗婆阇婆提的說法，心和心所法，本體雖然是同時存在的，但是作用有先後，所以分為三種。他們的說法是怎樣的呢？先是想，然後是心，最後產生見倒。最初產生細微的想法，認為有常等等的屬性，這叫做想倒。然後再次產生強烈的念頭，緣於之前所想的，認為一定是存在的，這叫做心倒。最後見解形成，對於所執取的，執著的見解非常明確，這叫做見倒。如同《大智度論》隨喜品中所說的一樣，也是同樣的說法。所以那篇文章說，先產生想倒，然後是心，最後是見。然而那篇文章中，宣說的是小乘所斷的三種顛倒，沒有說大乘所斷的。大乘所斷的，和這種說法不同。第二種是依據達
【English Translation】 English version: Those non-Buddhist paths (諸外道等), plagiarizing the Buddha's scriptures and arranging them out of context, then hear of the four names of permanence, bliss, self, and purity (常樂我凈) (eternal, joyful, self, and pure). Although they hear these names, they do not understand their true meaning, and thus they conjecture and establish them on their own bodies, saying that they possess permanence, etc. Furthermore, the Nirvana Sutra (涅槃經) says that when the Tathagata (如來) was a Bodhisattva (菩薩) in the past, he manifested in accordance with the changing world to teach sentient beings, proclaiming that the Buddha-nature (佛性) possesses the attributes of permanence, bliss, self, and purity. Later, the Bodhisattva moved to other lands, and sentient beings, who had previously heard these names of permanence, bliss, self, and purity from the Bodhisattva, but did not understand their meaning, then said that their own bodies possessed the attributes of permanence, bliss, self, and purity. Because of this, sentient beings have inherited this erroneous view from each other, and even today, they still say that their own bodies possess the attributes of permanence, bliss, self, and purity. This is like a person talking nonsense in a dream. Therefore, the scriptures say that all 'self' (我) spoken of by ordinary people is what the Buddha spoke of. If it is separated from what the Buddha spoke of, there is no name of 'self' in the world, and the same is true for permanence and bliss. So, what is non-action (無為)? This arises based on the current teachings. As the scriptures say, the Tathagata, in order to teach sentient beings, also manifests phenomena of action (有為), wanting to let sentient beings know the faults of action, so he says that his own body is impermanent, suffering, etc. He wants sentient beings to know these principles as well. After hearing this, sentient beings then think that the Tathagata is truly the same as action, being impermanent, suffering, etc. The four inversions (四倒) of non-action (the inversions of permanence, bliss, self, and purity) arise because of this reason. The causes of arising inversions are roughly like this.
In the fifth section, by comparing with the three inversions, we distinguish their similarities and differences. First, we explain the three inversions, and then we distinguish their similarities and differences. The so-called three inversions refer to thought (想), mind (心), and view (見). Explaining these three meanings, the doctrines of each sect are different, and there are roughly four distinctions. The first is based on the explanation of the Vibhajjavādins (毗婆阇婆提), the mind and mental factors (心所法), although their essence exists simultaneously, their functions have a sequence, so they are divided into three types. What is their explanation? First is thought, then mind, and finally the arising of the inversion of view. Initially, subtle thoughts arise, thinking that there are attributes of permanence, etc., this is called the inversion of thought. Then, strong thoughts arise again, based on what was previously thought, thinking that it must exist, this is called the inversion of mind. Finally, the view is formed, and with regard to what is grasped, the clinging view is very clear, this is called the inversion of view. Just as it is said in the 'Joyful Acceptance' section of the Mahaprajnaparamita Sastra (大智度論), it is the same explanation. Therefore, that article says that the inversion of thought arises first, then the mind, and finally the view. However, that article explains the three inversions that are severed by the Hinayana (小乘), and does not speak of what is severed by the Mahayana (大乘). What is severed by the Mahayana is different from this explanation. The second is based on the Da
摩多羅所說。直就同時心心數法。義分三倒。心是心王。想是想數。見是慧數。此三之中。見是倒體。心想非倒。與見相應。為見所亂。通名為倒。見能濁亂一切心法。何故唯言亂心亂想。心是其主。故偏說心。想能取相。助見中強。故偏說想。又雜心云。心之與想。世人多說。故偏說之。三準成實。約就四心。以為三種。彼宗之中。識想受行四心前後。就此四中。說前三心。以為三倒。識為心倒。想為想倒。受為見倒。良以受心覺境分明。故說為見。此心想見體非是倒。能生行中四顛倒見。以因從果。通名為倒。又此三中。皆有取性。故名顛倒。問曰。此宗六識之中。皆有四心。何識三心說為三倒。唯依前義。唯在意識。所成四倒。唯在意。故若依后義。一切皆是。四依大乘。就七識心。義分三倒。七識妄心。性是乖理。顛倒之法。名為心倒。依是心故。便有一切妄境界起。如依夢心便有一切夢境界。生於此心境。妄取分別。說為想倒。于所取法。違立定實。執見分明。說為見倒。故華嚴經十藏品中。先說心倒。次想后見。又于諸法。初起微想。計之為有。名為想倒。重起心緣。名為心倒。執見分明。名為見倒。又復說就前見倒之中。隨義分別。亦得說三。于諸法中。建立法體。名為心倒。此倒猶是自性妄想。次於
所取自性法中。取差別想。謂此是色此非色等。名為想倒。此倒猶是差別妄想。後於自性差別法中。取其和合業用之相。名為見倒。猶是攝受積聚妄想。三倒如是。次辨同異。先對有為四倒之心。辨其同異。依如毗婆阇婆提說。有為四倒。即是三倒。想中具四。心見亦然。唯有始終。增微為異。如是說者。立十二倒。若依達摩多羅所說。有為四倒。即是見倒。心想非倒。與倒相應。相從名倒。依如成實。四倒三倒一向差別。三倒是因。在前三心。四倒是果。在於行中。大乘法中。四倒三倒亦一向別。三倒是因。四倒是果。三倒是其迷理之倒。故說為因。四倒是其迷法相倒。故名為果。有為如是。次辨無為。若依毗婆阇婆提于說。無為三倒。與心想見三倒體一。想中具三。心見亦然。若依達摩多羅所說。無為法中無常無樂不凈三倒。體是見倒。非心非想。依如成實。心想見等三倒是因。在前三心。無為法中三倒是果。在於行心。大乘法中。無為四倒與心想見。一向差別。心想見等。是迷理倒。無為四倒。迷法相倒。是故不同。問曰。向說。大乘法中心想見等是迷理倒。說之為因。八倒是其迷法相倒。說之為果。相狀如何。先以三倒迷於如理。取立生死涅槃法相。立相迷如。說為三倒。于彼所立生死法中。不如實知。妄計
【現代漢語翻譯】 現代漢語譯本 從自性法中，產生取差別之想，認為『這是色，這不是色』等等，這叫做想倒。這種顛倒仍然是差別妄想。之後，在自性差別法中，執取其和合業用之相，這叫做見倒，仍然是攝取積聚的妄想。三種顛倒就是這樣。 接下來辨別同異。首先針對有為法的四種顛倒之心，辨別它們的同異。根據《毗婆阇婆提》所說，有為法的四種顛倒，實際上就是三種顛倒。想中具足四種，心見也是如此，只是在起始和終結、程度的細微上有所不同。如果按照這種說法，就成立了十二種顛倒。如果根據達摩多羅（Dharmatrata）的說法，有為法的四種顛倒，實際上就是見倒，心想不是顛倒，只是與顛倒相應，所以依附於顛倒而被稱為顛倒。根據《成實論》，四種顛倒和三種顛倒完全不同。三種顛倒是因，存在於前面的三種心中；四種顛倒是果，存在於行之中。在大乘佛法中，四種顛倒和三種顛倒也完全不同。三種顛倒是迷於真理的顛倒，所以說是因；四種顛倒是迷於法相的顛倒，所以說是果。 有為法的情況是這樣。接下來辨別無為法。如果根據《毗婆阇婆提》的說法，無為法的三種顛倒，與心想見三種顛倒的本體相同。想中具足三種，心見也是如此。如果根據達摩多羅（Dharmatrata）的說法，無為法中的無常、無樂、不凈三種顛倒，本體是見倒，不是心也不是想。根據《成實論》，心想見等三種顛倒是因，存在於前面的三種心中；無為法中的三種顛倒是果，存在於行心中。在大乘佛法中，無為法的四種顛倒與心想見完全不同。心想見等是迷於真理的顛倒，無為法的四種顛倒是迷於法相的顛倒，所以不同。 問：前面說，大乘佛法中心想見等是迷於真理的顛倒，說之為因；八種顛倒是迷於法相的顛倒，說之為果。它們的相狀是怎樣的呢？首先以三種顛倒迷惑如理，取立生死涅槃的法相，立相而迷惑如理，所以說是三種顛倒。對於所立的生死法中，不如實地知曉，妄加計度。
【English Translation】 English version From the nature of Dharma, arising the thought of taking distinctions, such as 'this is form, this is not form,' etc., this is called the Viparyasa (thought-reversal). This reversal is still a discriminating delusion. Later, in the differentiated Dharma of self-nature, grasping the aspect of its combined function, this is called the Drsti-viparyasa (view-reversal), which is still a delusion of grasping and accumulating. Such are the three reversals. Next, distinguish similarities and differences. First, regarding the four reversals of mind concerning conditioned dharmas, distinguish their similarities and differences. According to the Vibhasa-prabha-vati, the four reversals of conditioned dharmas are actually the three reversals. Thought is complete with four, and so are mind and view, only differing in beginning and end, and in subtle degrees. If it is said in this way, then twelve reversals are established. If according to Dharmatrata's saying, the four reversals of conditioned dharmas are actually the Drsti-viparyasa (view-reversal), mind and thought are not reversals, but are in accordance with reversals, so they are named reversals following the reversals. According to the Tattvasiddhi, the four reversals and the three reversals are entirely different. The three reversals are the cause, existing in the preceding three minds; the four reversals are the result, existing in the practice. In Mahayana Buddhism, the four reversals and the three reversals are also entirely different. The three reversals are the reversals of being deluded about the principle, so they are said to be the cause; the four reversals are the reversals of being deluded about the characteristics of dharmas, so they are said to be the result. Such is the case with conditioned dharmas. Next, distinguish unconditioned dharmas. If according to the Vibhasa-prabha-vati, the three reversals of unconditioned dharmas are the same in substance as the three reversals of mind, thought, and view. Thought is complete with three, and so are mind and view. If according to Dharmatrata's saying, the three reversals of impermanence, suffering, and impurity in unconditioned dharmas are in substance the Drsti-viparyasa (view-reversal), not mind nor thought. According to the Tattvasiddhi, the three reversals of mind, thought, view, etc., are the cause, existing in the preceding three minds; the three reversals in unconditioned dharmas are the result, existing in the practicing mind. In Mahayana Buddhism, the four reversals of unconditioned dharmas are entirely different from mind, thought, and view. Mind, thought, view, etc., are the reversals of being deluded about the principle, the four reversals of unconditioned dharmas are the reversals of being deluded about the characteristics of dharmas, so they are different. Question: Earlier it was said that in Mahayana Buddhism, mind, thought, view, etc., are the reversals of being deluded about the principle, said to be the cause; the eight reversals are the reversals of being deluded about the characteristics of dharmas, said to be the result. What are their characteristics? First, with the three reversals, one is deluded about reality, and establishes the characteristics of samsara (birth and death) and nirvana, establishing characteristics and being deluded about reality, so they are said to be the three reversals. Regarding the established dharmas of samsara (birth and death), not knowing them as they truly are, one makes false calculations.
常等。有為四倒。因茲而生。復于所立涅槃法中。不如實知。橫計無常苦無我等。無為四倒。因茲而起。是故三倒親迷於理。說之為因。八倒迷於染凈法相。名之為果。三倒八倒同異如是。
第六約對二種著我共相收攝。何者二我。一眾生著我。于彼諸陰集用之中。謬計我人。二法著我。于陰法中。妄取定性。二我如是。今以此二約倒分別。先對有為四倒。以論。依名以定。二種著我。是四倒中我倒所攝。隨義通論。二種我中。各具四倒。若於五陰集用之中。建立我人。是眾生我。即計此我為常樂凈。此常樂等。雖非我見。相從判屬眾生著我。故龍樹言。若計神常。是眾生我。樂凈亦然。若於陰法建立定性。是法著我。即取此我為常樂凈。此常樂等。雖非我見。相從判屬法著我中。故龍樹言。若計法常。是法著我。樂凈亦然。問曰。如是法著我者。與彼三倒所取何別。通釋三倒亦是法我。于中別分。三倒之心。迷性立相。此法著我。迷相立性。相狀如何。情相諸法。以無為性。三倒之心。迷此無性。立因緣相。我倒之中法著我者。迷向所立因緣之相。立為定性。有斯別耳。有為粗爾。次辨無為。無為倒者。迷覆真法。橫計無我無常樂凈。此是邪見。非二我攝。
第七門中。約對十使分別諸倒。言十使者。
【現代漢語翻譯】 常等（永恒等）。有為四倒（在有為法中顛倒的四種認知）。因此而生。又在所設立的涅槃法中，不如實知，錯誤地認為無常、苦、無我等。無為四倒（在無為法中顛倒的四種認知）。因此而起。所以，三倒（三種顛倒見）直接迷惑于真理，被稱為因。八倒（八種顛倒見）迷惑于染凈法相，被稱為果。三倒和八倒的同異之處就是這樣。
第六，從兩種執著我的角度來概括。哪兩種我？一是眾生著我（眾生執著於我），在那些諸陰（五蘊）的集合運作中，錯誤地認為有我、有人。二是法著我（對法的執著），在陰法中，錯誤地認為有固定不變的自性。兩種我就是這樣。現在用這兩種我來分別討論顛倒。先討論有為四倒。根據名稱來確定，兩種執著我，屬於四倒中的我倒所攝。從意義上來說，兩種我中，各自都具有四倒。如果在五陰的集合運作中，建立我、人，這是眾生我，就認為這個我是常、樂、凈。這些常、樂等，雖然不是我見，但從屬性上判為屬於眾生著我。所以龍樹（Nagarjuna）說，如果認為神是常的，這是眾生我，樂、凈也是這樣。如果在陰法中建立固定不變的自性，這是法著我，就認為這個我是常、樂、凈。這些常、樂等，雖然不是我見，但從屬性上判為屬於法著我中。所以龍樹說，如果認為法是常的，這是法著我，樂、凈也是這樣。問：像這樣的法著我，與那三倒所執取的有什麼區別？總的來說，三倒也是法我。其中有所區別，三倒的心，迷惑于自性而建立現象，這個法著我，迷惑于現象而建立自性。相狀如何？情相諸法，以無為性為自性。三倒的心，迷惑于這種無自性，建立因緣相。我倒中的法著我，迷惑于先前所立的因緣之相，建立為固定不變的自性。有這樣的區別罷了。有為法是粗略的。接下來辨析無為法。無為倒，迷惑並覆蓋了真正的法，錯誤地認為無我、無常、無樂、無凈。這是邪見，不屬於兩種我所攝。
第七門中，從十使的角度來分別諸倒。所說的十使是：
【English Translation】 'Constancy' etc. The four inverted views regarding conditioned things (有為四倒) arise from this. Furthermore, regarding the established Dharma of Nirvana, not knowing it as it truly is, one wrongly conceives of impermanence, suffering, non-self, etc. The four inverted views regarding unconditioned things (無為四倒) arise from this. Therefore, the three inverted views (三倒) directly delude one regarding the truth, and are spoken of as the cause. The eight inverted views (八倒) delude one regarding the characteristics of defiled and pure Dharmas, and are named as the result. The similarities and differences between the three and eight inverted views are thus.
Sixth, summarizing from the perspective of the two kinds of attachment to self. What are the two kinds of self? First, the attachment to self of sentient beings (眾生著我), in the collection and functioning of those aggregates (諸陰, five skandhas), one mistakenly conceives of a self and a person. Second, the attachment to self of Dharmas (法著我), in the Dharmas of the aggregates, one falsely grasps at a fixed nature. The two kinds of self are thus. Now, using these two to distinguish the inverted views. First, discussing the four inverted views regarding conditioned things. According to the name, the two kinds of attachment to self are included within the inverted view of self among the four inverted views. Generally speaking in terms of meaning, each of the two kinds of self possesses the four inverted views. If, in the collection and functioning of the five aggregates, one establishes a self and a person, this is the self of sentient beings, and one then considers this self to be constant, blissful, and pure. These constancy, bliss, etc., although not views of self, are judged to belong to the attachment to self of sentient beings. Therefore, Nagarjuna (龍樹) said, 'If one considers the spirit to be constant, this is the self of sentient beings; bliss and purity are also thus.' If, in the Dharmas of the aggregates, one establishes a fixed nature, this is the self of Dharmas, and one then considers this self to be constant, blissful, and pure. These constancy, bliss, etc., although not views of self, are judged to belong to the attachment to self of Dharmas. Therefore, Nagarjuna said, 'If one considers Dharmas to be constant, this is the self of Dharmas; bliss and purity are also thus.' Question: What is the difference between this attachment to self of Dharmas and what is grasped by the three inverted views? Generally speaking, the three inverted views are also the self of Dharmas. Among them, there is a distinction: the mind of the three inverted views is deluded regarding the nature and establishes phenomena; this attachment to self of Dharmas is deluded regarding phenomena and establishes nature. What is the appearance? The emotional appearance of all Dharmas has unconditioned nature as its nature. The mind of the three inverted views is deluded regarding this non-nature and establishes the appearance of conditions. The attachment to self of Dharmas among the inverted views of self is deluded regarding the previously established appearance of conditions and establishes it as a fixed nature. There is only this difference. Conditioned Dharmas are coarse. Next, we will distinguish unconditioned Dharmas. The inverted views regarding unconditioned things delude and cover the true Dharma, and wrongly conceive of non-self, impermanence, non-bliss, and non-purity. This is a wrong view and is not included within the two kinds of self.
In the seventh section, distinguishing the inverted views from the perspective of the ten fetters (十使).
一是身見。二是邊見。三是邪見。四是戒取。五是見取。六疑。七貪。八瞋。九癡。十名為慢。于身見我。名為身見。取斷立常。名為邊見。謗無因果一切諸法。名為邪見。非真對治。妄謂能凈。名為戒取。取劣為勝。名為見取。于道猶豫。稱之為疑。染境名貪。忿怒名瞋。愚闇曰癡。自高凌物。名之為慢。十使之中。前五是其利使。后五是鈍。此義廣釋。如十使章。今對此十分別諸倒。于中先對有為四倒分辨其相。經論不同。所明亦異。如彼毗婆阇婆提說。常等四倒。是十使中三使少分不盡三使。就我見中分取我見。以為我倒。我所見者。不說為倒。邊見之中。分取常見。以為常倒。不取斷見。就見取中。分取樂凈二種見取。為樂凈倒。自餘一切。取劣為勝。皆悉不取。以此重故。偏說為倒。我所見等輕故不說。又依達摩多羅所說。欲令四倒於十使中全攝二使及一小分。我倒之中。全攝我見。樂凈二倒。全攝見取。常倒如上。于邊見中。但攝一邊。雜心論主。存依后釋。成實亦然。問曰。何故唯說此等為四倒乎。雜心釋言。具三義故。說此為倒。一者使斷執取之義。二者妄置自有建立。三一向倒全違正道。言使斷者。簡別五鈍。言妄置者。簡別斷見。邪見無所立。故言一向倒。簡異戒取。以戒取人猶為果報持禁戒故
【現代漢語翻譯】 現代漢語譯本 一是身見（Sakkāya-ditthi，認為五蘊為我）。二是邊見（Antagāhika-ditthi，執著于斷滅或永恒）。三是邪見（Micchā ditthi，否定因果）。四是戒禁取見（Sīlabbataparāmāsa，執著于錯誤的戒律和儀式）。五是見取（Attavādūpādāna，執著于自己的錯誤見解）。六是疑（Vicikicchā，對佛法真理的懷疑）。七是貪（Rāga，貪慾）。八是瞋（Dosa，嗔恨）。九是癡（Moha，愚癡）。十名為慢（Māna，傲慢）。 于身見我，名為身見。取斷立常，名為邊見。謗無因果一切諸法，名為邪見。非真對治，妄謂能凈，名為戒取。取劣為勝，名為見取。于道猶豫，稱之為疑。染境名貪。忿怒名瞋。愚闇曰癡。自高凌物，名之為慢。十使之中，前五是其利使，后五是鈍。此義廣釋，如十使章。今對此十分別諸倒。于中先對有為四倒分辨其相。經論不同，所明亦異。如彼毗婆阇婆提說，常等四倒，是十使中三使少分不盡三使。就我見中分取我見，以為我倒。我所見者，不說為倒。邊見之中，分取常見，以為常倒。不取斷見。就見取中，分取樂凈二種見取，為樂凈倒。自餘一切，取劣為勝，皆悉不取。以此重故，偏說為倒。我所見等輕故不說。又依達摩多羅所說，欲令四倒於十使中全攝二使及一小分。我倒之中，全攝我見。樂凈二倒，全攝見取。常倒如上，于邊見中，但攝一邊。雜心論主，存依后釋。成實亦然。 問曰：何故唯說此等為四倒乎？雜心釋言：具三義故，說此為倒。一者使斷執取之義。二者妄置自有建立。三一向倒全違正道。言使斷者，簡別五鈍。言妄置者，簡別斷見。邪見無所立，故言一向倒。簡異戒取，以戒取人猶為果報持禁戒故。
【English Translation】 English version Firstly, Sakkāya-ditthi (self-view, the belief in a permanent self within the five aggregates). Secondly, Antagāhika-ditthi (extreme views, clinging to either eternalism or annihilationism). Thirdly, Micchā ditthi (wrong view, denying cause and effect). Fourthly, Sīlabbataparāmāsa (clinging to rites and rituals, the belief that purification comes from incorrect practices). Fifthly, Attavādūpādāna (clinging to views, holding onto one's own wrong views). Sixthly, Vicikicchā (doubt, skepticism towards the truth of the Dharma). Seventhly, Rāga (greed, attachment). Eighthly, Dosa (hatred, aversion). Ninthly, Moha (delusion, ignorance). Tenthly, Māna (conceit, pride). Regarding 'seeing self in the body,' this is called Sakkāya-ditthi (self-view). Taking annihilation as permanence is called Antagāhika-ditthi (extreme views). Slandering and denying the cause and effect of all dharmas is called Micchā ditthi (wrong view). Taking what is not a true remedy and falsely believing it to be purifying is called Sīlabbataparāmāsa (clinging to rites and rituals). Taking the inferior as superior is called Attavādūpādāna (clinging to views). Hesitation on the path is called Vicikicchā (doubt). Attachment to defiled objects is called Rāga (greed). Anger and resentment are called Dosa (hatred). Ignorance and darkness are called Moha (delusion). Elevating oneself and belittling others is called Māna (conceit). Among the ten fetters, the first five are sharp fetters, and the last five are dull. A detailed explanation of this meaning can be found in the chapter on the ten fetters. Now, we will distinguish these ten from the four inversions. First, we will differentiate the characteristics of the four inversions related to conditioned phenomena. Sutras and treatises differ, and what they explain also differs. As stated in the Vibhasha, the four inversions of permanence, etc., are a small part of three of the ten fetters and do not fully encompass three fetters. From self-view, a portion of self-view is taken as the inversion of self. What is seen as 'mine' is not said to be an inversion. From extreme views, a portion of the view of permanence is taken as the inversion of permanence. The view of annihilation is not taken. From clinging to views, the two types of clinging to views of pleasure and purity are taken as the inversions of pleasure and purity. All other instances of taking the inferior as superior are not taken. Because these are heavy, they are specifically called inversions. What is seen as 'mine' and the like are light and therefore not mentioned. Furthermore, according to Dharmatrata, the intention is to have the four inversions fully encompass two fetters and a small part of one fetter among the ten fetters. The inversion of self fully encompasses self-view. The inversions of pleasure and purity fully encompass clinging to views. The inversion of permanence is as above, taking only one side from extreme views. The author of the Abhidharmasamuccaya relies on the latter explanation. The Tattvasiddhi also does the same. Question: Why are only these said to be the four inversions? The Abhidharmasamuccaya explains: Because they possess three meanings, they are called inversions. First, the meaning of fetters that are severed by clinging. Second, falsely establishing one's own existence. Third, being completely inverted and entirely contrary to the right path. 'Fetters that are severed' distinguishes them from the five dull fetters. 'Falsely establishing' distinguishes them from the view of annihilation. Wrong view has nothing to establish, so it is called completely inverted. This distinguishes it from clinging to rites and rituals, because those who cling to rites and rituals still uphold precepts for the sake of karmic rewards.
。有為四倒。辨之粗爾。次辨無為。無為倒中。常見無常。我見無我。樂見無樂。凈見無凈。是邪見攝。常為生滅。樂見為苦。凈計為穢。此等皆是妄置之心。非是謗無。毗婆沙中名為邪智。非是邪見。若通攝之。亦是邪見。更無餘義。問曰。斷常二種。相對俱名邊見。無常見常。常見無常。此二亦對。以何義故。不俱名邊。而於常法。計為無常。是邪見乎。通釋應齊。但今為明一法異見是其邊見。異法異見不名邊見。一法異見名為之邊。對彼一法彰邊顯故。無常見常。常見無常。異法異見。不對一法。彰邊不顯。故不名邊。若如是者。無常見常。亦應非邊。何故偏說常見為邊。以彼常見對斷故。邊非對無常。攝使如是。
第八門中。約境辨倒。境別無量。今且約就四諦五陰二門分別。今先約境明有為倒。后辨無為倒。辨有為中。先約諦論。后對陰說。約諦如何。如毗曇說。唯迷苦諦見苦斷故。故雜心言。四倒不能遠尋至根。故不緣集。滅道妄言集。是苦本。故名為根。若尋至根。便知自身苦無常等。自然不起有為四倒。故不緣之。成實法中。凈倒一種。偏迷苦集。苦集二諦。是不凈故。常樂二倒。迷苦集道。此三皆是無常及苦故。迷此三計常計樂。悉名顛倒。我倒一種。通迷四諦。彼宗四諦。悉無我故。大乘
【現代漢語翻譯】 現代漢語譯本：有為的四種顛倒，辨別起來比較粗略。接下來辨別無為的顛倒。在無為的顛倒中，常見到無常，我見無我，樂見無樂，凈見無凈，這些都屬於邪見所攝。常被看作生滅，樂被看作苦，凈被看作污穢，這些都是妄加臆斷的心，並非是否定。在《毗婆沙論》中，這被稱為邪智，而非邪見。如果統攝來說，也算是邪見，沒有其他意義。問：斷見和常見兩種，相對而言都可稱為邊見。無常見常，常見無常，這二者也是相對的，因為什麼緣故，不都稱為邊見呢？而對於常法，認為是無常，這是邪見嗎？通盤解釋應該一致。但現在是爲了說明對同一法的不同見解是邊見，對不同法的不同見解不稱為邊見。對同一法的不同見解才稱為邊見，因為針對那同一法才彰顯出邊見。無常見常，常見無常，是對不同法的不同見解，不是針對同一法，不能彰顯邊見，所以不稱為邊見。如果這樣說，無常見常，也應該不是邊見。為什麼偏偏說常見是邊見呢？因為那常見是針對斷見而言的，邊見不是針對無常。攝受的道理就是這樣。
第八門中，根據所緣境來辨別顛倒。所緣境的差別是無量的，現在且就四諦、五陰這兩個方面來分別。現在先根據所緣境來說明有為的顛倒，然後辨別無為的顛倒。在辨別有為的顛倒中，先根據四諦來論述，然後對照五陰來說明。根據四諦如何呢？如《毗曇論》所說，只是迷惑于苦諦，因為要斷除苦，所以《雜心論》說，四種顛倒不能遠尋到根源，所以不緣于集諦。妄言集諦是苦的根本，所以稱為根源。如果尋到根源，便知道自身是苦、無常等等，自然不會生起有為的四種顛倒，所以不緣于集諦。《成實論》中，凈倒這一種，偏偏迷惑于苦諦和集諦，因為苦諦和集諦是不凈的緣故。常倒和樂倒，迷惑于苦諦、集諦和道諦，這三者都是無常和苦的緣故，迷惑于這三者而計為常、計為樂，都稱為顛倒。我倒這一種，普遍迷惑於四諦，因為該宗認為四諦都是無我的緣故。《大乘...
【English Translation】 English version: The four inversions of conditioned existence are roughly distinguished. Next, the inversions of unconditioned existence are distinguished. Among the inversions of unconditioned existence, commonly seeing permanence in impermanence, self in non-self, pleasure in non-pleasure, and purity in impurity, these are all included in wrong views. Considering permanence as arising and ceasing, pleasure as suffering, and purity as filth, these are all minds that make false assumptions, not denials. In the Vibhasa, this is called wrong wisdom, not wrong view. If taken comprehensively, it is also a wrong view, with no other meaning. Question: Severance and permanence, the two kinds, are relatively called extreme views. Seeing permanence in impermanence, and seeing impermanence in permanence, these two are also relative. For what reason are they not both called extreme views? And regarding permanent dharmas, considering them as impermanent, is this a wrong view? The overall explanation should be consistent. But now it is to clarify that different views on one dharma are extreme views, and different views on different dharmas are not called extreme views. Different views on one dharma are called extreme views, because they highlight the extreme view in relation to that one dharma. Seeing permanence in impermanence, and seeing impermanence in permanence, are different views on different dharmas, not in relation to one dharma, and do not highlight the extreme view, so they are not called extreme views. If that is the case, seeing permanence in impermanence should also not be an extreme view. Why is it specifically said that seeing permanence is an extreme view? Because that seeing permanence is in relation to severance. The principle of inclusion is like this.
In the eighth section, inversions are distinguished according to the object of perception. The differences in the objects of perception are immeasurable, but now they will be distinguished based on the two aspects of the Four Noble Truths and the Five Skandhas. Now, first, the inversions of conditioned existence are explained based on the object of perception, and then the inversions of unconditioned existence are distinguished. In distinguishing the inversions of conditioned existence, first, they are discussed based on the Four Noble Truths, and then explained in relation to the Skandhas. How is it according to the Four Noble Truths? As the Abhidharma says, it is only being deluded about the Truth of Suffering, because suffering is to be cut off. Therefore, the Samayukta-hrdaya-sastra says that the four inversions cannot be traced far to their root, so they do not arise from the Truth of Accumulation. Falsely saying that the Truth of Accumulation is the root of suffering, therefore it is called the root. If one traces to the root, one will know that oneself is suffering, impermanent, etc., and naturally the four inversions of conditioned existence will not arise, so they do not arise from it. In the Tattvasiddhi-sastra, the inversion of purity particularly deludes the Truth of Suffering and the Truth of Accumulation, because the Truth of Suffering and the Truth of Accumulation are impure. The inversions of permanence and pleasure delude the Truth of Suffering, the Truth of Accumulation, and the Truth of the Path, because these three are all impermanent and suffering. Being deluded about these three and considering them as permanent and considering them as pleasure are all called inversions. The inversion of self universally deludes the Four Noble Truths, because that school believes that the Four Noble Truths are all without self. Mahayana...
亦爾。次對陰說。義有通別。別而論之。迷色計凈。迷受計樂。迷識計常。迷想迷行。而計於我。通而論之。迷於五陰。通起常樂我凈四倒。有為如是。次辨無為。于中先約四諦以論。后對陰論。小乘法中。無常苦倒。唯迷滅諦。不凈倒者。通迷滅道滅道二諦。皆是凈故。其迷道者。唯得名為不凈之倒。而不得名為無為倒。所迷道諦。非無為故。小乘不說無我為倒故廢不論。大乘法中。無為四倒。通迷滅道。真實滅道。皆是常樂我凈法故。言對陰者。小乘法中。無常無樂迷於滅故。不緣陰生。不凈倒中。迷滅諦者。不緣陰生。迷道諦者。緣五陰起。迷於無漏五陰法故。此緣陰者。亦不得稱為無為倒。所緣陰法。非無為故。大乘法中。無常等四。通緣如來五陰法起。于中通別。對前有為相顯可知。
第九明其治斷差別。有為四倒。毗曇法中。有伏有永。見道已前。一向伏斷。見道已上。一向永斷。就伏斷中。有通有別。別相念處。別伏四倒。觀色不凈。伏除凈倒。觀受是苦。伏除樂倒。觀心無常。伏除常倒。觀法無我。伏除我倒。總念已去乃至世間第一法來。總緣五陰。通伏四倒。就永斷中論說不同。如上建立十二倒家。見中四倒一向盡。在見諦道中。心想倒中常倒我倒。此亦盡在見諦道中。心想倒中樂凈倒。見
【現代漢語翻譯】 現代漢語譯本： 是的。接下來針對五陰（panchaskandha）進行說明。其意義有共通和差別之分。從差別上來說，執迷於色蘊（rupa）而認為它是清凈的，執迷於受蘊（vedana）而認為它是快樂的，執迷於識蘊（vijnana）而認為它是常恒的，執迷於想蘊（samjna）和行蘊（samskara）而執著于自我。從共通上來說，是對五陰的迷惑，普遍產生常、樂、我、凈四種顛倒。有為法（samskrta）的情況是這樣。接下來辨析無為法（asamskrta）。其中先依據四聖諦（catvari-arya-satyani）來論述，然後針對五陰進行論述。在小乘佛法中，無常和苦的顛倒，僅僅是迷惑于滅諦（nirodha-satya）。不凈的顛倒，普遍迷惑于滅諦和道諦（marga-satya），因為滅諦和道諦都是清凈的。而對道諦的迷惑，只能稱為不凈的顛倒，而不能稱為無為的顛倒，因為所迷惑的道諦不是無為法。小乘不講無我的顛倒，所以廢而不論。在大乘佛法中，無為的四種顛倒，普遍迷惑于滅諦和道諦，因為真實的滅諦和道諦，都是常、樂、我、凈的法。說到針對五陰，小乘佛法中，無常和無樂是迷惑于滅諦的緣故，不緣於五陰而生起。不凈的顛倒中，迷惑于滅諦的，不緣於五陰而生起；迷惑于道諦的，緣於五陰而生起，因為迷惑于無漏的五陰法。這種緣於五陰的情況，也不能稱為無為的顛倒，因為所緣的五陰法，不是無為法。大乘佛法中，無常等等四種顛倒，普遍緣于如來的五陰法而生起。其中共通和差別，對照前面的有為法，就可以清楚地瞭解。
第九，說明其對治和斷除的差別。有為的四種顛倒，在毗曇（Abhidharma）的教法中，有伏斷和永斷。在見道（darshana-marga）之前，一向是伏斷；見道之後，一向是永斷。就伏斷來說，有共通和差別。別相念處（smrtyupasthana），分別伏斷四種顛倒。觀察色蘊是不凈的，伏除清凈的顛倒；觀察受蘊是苦的，伏除快樂的顛倒；觀察心是無常的，伏除常恒的顛倒；觀察法是無我的，伏除自我的顛倒。從總念處開始，乃至世間第一法（laukikagradharma）到來，總體上緣於五陰，共通地伏斷四種顛倒。就永斷來說，論述有所不同。如上建立的十二種顛倒，見道中的四種顛倒全部斷盡。在見諦道（darshana-marga）中，心想倒中的常顛倒和我顛倒，也全部在見諦道中斷盡。心想倒中的樂顛倒和凈顛倒，見
【English Translation】 English version: Yes. Next, let's discuss the skandhas (panchaskandha). Their meanings have both common and distinct aspects. From a distinct perspective, it's being deluded by rupa (form) and considering it pure, being deluded by vedana (feeling) and considering it pleasurable, being deluded by vijnana (consciousness) and considering it permanent, and being deluded by samjna (perception) and samskara (mental formations) while clinging to a self. From a common perspective, it's being deluded by the five skandhas, universally giving rise to the four inversions of permanence, pleasure, self, and purity. Such is the case with conditioned phenomena (samskrta). Next, we will analyze unconditioned phenomena (asamskrta). Among them, we will first discuss based on the Four Noble Truths (catvari-arya-satyani), and then discuss in relation to the skandhas. In the Theravada teachings, the inversions of impermanence and suffering only involve delusion regarding the Truth of Cessation (nirodha-satya). The inversion of impurity universally involves delusion regarding the Truth of Cessation and the Truth of the Path (marga-satya), because both the Truth of Cessation and the Truth of the Path are pure. However, delusion regarding the Truth of the Path can only be called the inversion of impurity, and cannot be called the inversion of the unconditioned, because the Truth of the Path that is being deluded is not an unconditioned phenomenon. Theravada does not discuss the inversion of no-self, so it is omitted. In the Mahayana teachings, the four inversions of the unconditioned universally involve delusion regarding the Truth of Cessation and the Truth of the Path, because the true Truth of Cessation and the Truth of the Path are all phenomena of permanence, pleasure, self, and purity. Speaking of addressing the skandhas, in the Theravada teachings, impermanence and no-pleasure arise because of delusion regarding the Truth of Cessation, and do not arise in relation to the skandhas. Among the inversions of impurity, those deluded by the Truth of Cessation do not arise in relation to the skandhas; those deluded by the Truth of the Path arise in relation to the skandhas, because they are deluded by the undefiled skandhas. This situation of relating to the skandhas cannot be called the inversion of the unconditioned, because the skandhas that are related to are not unconditioned phenomena. In the Mahayana teachings, the four inversions of impermanence, etc., universally arise in relation to the Tathagata's skandhas. The common and distinct aspects among them can be clearly understood by comparing them with the preceding conditioned phenomena.
Ninth, explaining the differences in their treatment and eradication. The four inversions of conditioned phenomena, in the Abhidharma teachings, have both suppression and permanent eradication. Before the Path of Seeing (darshana-marga), it is always suppression; after the Path of Seeing, it is always permanent eradication. Regarding suppression, there are common and distinct aspects. The distinct aspects of the mindfulness practices (smrtyupasthana) separately suppress the four inversions. Observing that rupa is impure suppresses the inversion of purity; observing that vedana is suffering suppresses the inversion of pleasure; observing that the mind is impermanent suppresses the inversion of permanence; observing that dharma is no-self suppresses the inversion of self. From the general mindfulness practice onwards, up to the highest mundane dharma (laukikagradharma), generally relating to the five skandhas, the four inversions are commonly suppressed. Regarding permanent eradication, the discussions differ. As established above, the twelve inversions, the four inversions in the Path of Seeing are completely eradicated. In the Path of Seeing, the inversion of permanence and the inversion of self in the mind are also completely eradicated in the Path of Seeing. The inversion of pleasure and the inversion of purity in the mind, see
修通斷。以見道中斷除樂凈二倒不盡。學人猶有習行欲事。如大智論隨喜品中。亦同此說。如彼達摩多羅所說。有為四倒。盡在見道。不至修中。若爾學人何故行欲。釋言。聖人雖無四倒。煩惱牽故猶行欲事。如人饑急吞食不凈。若依成實。大位以分。見道已前一向伏斷。見道之中。一向永斷。就實通論。四現忍中。亦分永斷。彼宗所說四現忍中。現見空故。大乘法中。大位以分。世間伏斷。初世永斷。就實通論。種性已上。分有永斷。究竟永盡在于初地。故地論言。諸見縛者。初地時斷。問曰。若使有為四倒盡在初地。何故地經。於四地中方說遠離身見我慢。彼四地中所遠離者。是三倒中我見心也。以三地中猶見假我。是有不無四地離之。亦可此據地相為言。三地已還。相同凡夫。是故不說。遠離著我。四地出世。方說離之。有為法中四倒如是。次辨無為。毗曇法中。四現忍心學觀四諦。伏除彼倒。見道永斷。成實論中。不說是倒理實有之。治斷如何。聞思地中。別緣四諦。漸次伏之。四現忍去。次第永斷。大乘法中。治斷處所。與有為同。十信位中。于大菩提真信成就。正能伏除。種性已上。隨分永斷。初地窮盡。八倒之義。略辨如是。
九結義
言九結者。煩惱闇惑。結縛行人。故名為結。又能縛
心。亦名為結。亦能結集一切生死。故稱為結。結義如是。然此結義。隨別異論。難以限算。今據一門且論九種。九名是何。一名愛結。二名嗔結。三名癡結。四名慢結。五名疑結。六名見結。七名取結。八名慳結。九名嫉結。名字如是。九中前七。猶是十使五見之合之為二。餘五各故有七種。加以慳嫉。故合為九。相狀如何。言愛結者。于順境界。貪染名愛。此猶貪使。言嗔結者。于違境界。忿怒名嗔。此猶嗔使。言癡結者。于中境界。緣而不了。故名為癡。此猶癡使。總相雖同。寬狹有異。癡使則寬。癡結則狹。癡使之中。有二無明。一者不共。二者相應。言不共者。于理於事緣而不了。不與一切煩惱俱起故。名不共。言相應者。除前不共。自餘一切諸煩惱中。阇彰之心。名為相應爾。此唯取不共無明。以收癡結。何故如是。九結之中。要取作意獨立之者。以之為結。以獨立者力堅強故。故雜心云。獨立煩惱。入九結中。言慢結者。方他自高。名之為慢。此猶慢使。言疑結者。于正道中。猶預不決。故名為疑。此猶疑使。言見結者。身邊邪見。此之三種顛倒推求故名為見。此即是其身見邊見邪見使也。言取結者。戒見二取。取執境界。故名取結。此猶戒取見取使也。問曰。何故身邊邪見合為見結。戒見二取合為取
【現代漢語翻譯】 現代漢語譯本 心，也叫做『結』（Klesha，煩惱）。它能夠聚集一切生死輪迴的因緣，所以稱為『結』。『結』的含義就是這樣。然而，關於『結』的解釋，根據不同的論述，難以窮盡。現在根據一種說法，暫且討論九種『結』。這九種名稱是什麼？第一種叫做愛結（Raga-klesha，貪愛之煩惱），第二種叫做嗔結（Dvesa-klesha，嗔恨之煩惱），第三種叫做癡結（Moha-klesha，愚癡之煩惱），第四種叫做慢結（Mana-klesha，傲慢之煩惱），第五種叫做疑結（Vicikitsa-klesha，懷疑之煩惱），第六種叫做見結（Drsti-klesha，錯誤見解之煩惱），第七種叫做取結（Silabbata-paramarsa-klesha，執取不正戒律之煩惱），第八種叫做慳結（Matsarya-klesha，吝嗇之煩惱），第九種叫做嫉結（Irsya-klesha，嫉妒之煩惱）。名稱就是這些。在這九種『結』中，前七種實際上是十使（Dasa-anusaya，十種根本煩惱）和五見（Panca-drsti，五種錯誤見解）的組合，合二為一。其餘五種『使』各自獨立，所以有七種。再加上慳吝和嫉妒，所以合起來共有九種。它們的相狀是怎樣的呢？ 所謂愛結，就是對於順意的境界，產生貪戀染著，這可以對應于貪使。所謂嗔結，就是對於違逆的境界，產生忿怒，這可以對應于嗔使。所謂癡結，就是對於不順不逆的境界，因迷惑而不能明瞭，所以稱為癡，這可以對應于癡使。總的來說，雖然名稱相同，但範圍有寬窄的差異。癡使的範圍較寬，癡結的範圍較窄。癡使之中，有兩種無明（Avidya，無知）：一種是不共無明，一種是相應無明。所謂不共無明，就是對於道理和事物，因迷惑而不能明瞭，但不與一切煩惱同時生起，所以稱為不共。所謂相應無明，就是除了前面所說的不共無明之外，在其餘一切煩惱中，愚昧昏暗的心，稱為相應。這裡只取不共無明，用來涵蓋癡結。為什麼這樣呢？在九結之中，要選取那些能獨立起作用的『作意』（Manaskara，心理活動），作為『結』。因為獨立起作用的『作意』力量堅強。所以《雜心論》（Abhidharma-samuccaya，論書名）中說，獨立的煩惱，才被歸入九結之中。所謂慢結，就是輕視他人，抬高自己，稱為慢，這可以對應于慢使。所謂疑結，就是對於正確的道路，猶豫不決，所以稱為疑，這可以對應于疑使。所謂見結，就是身見（Satkayadrsti，認為五蘊身是真實的我）、邊見（Antagrahadrsti，執著于斷見或常見）和邪見（Mithyadrsti，否定因果的錯誤見解），這三種顛倒推求，所以稱為見。這就是身見、邊見和邪見使。所謂取結，就是戒禁取見（Silavrataparāmarsa，執著于不正確的戒律和苦行）和見取見（Drstiparāmarsa，執著于自己的錯誤見解），執取所見的境界，所以稱為取結，這可以對應于戒禁取見使和見取見使。有人問：為什麼身見、邊見和邪見合為見結，戒禁取見和見取見合為取結呢？
【English Translation】 English version The mind is also called 'Klesha' (affliction). It can gather all the causes and conditions of birth and death, so it is called 'Klesha'. The meaning of 'Klesha' is like this. However, regarding the explanation of 'Klesha', according to different arguments, it is difficult to exhaust. Now, according to one statement, let's discuss nine kinds of 'Kleshas' for the time being. What are these nine names? The first is called Raga-klesha (affliction of attachment), the second is called Dvesa-klesha (affliction of aversion), the third is called Moha-klesha (affliction of delusion), the fourth is called Mana-klesha (affliction of pride), the fifth is called Vicikitsa-klesha (affliction of doubt), the sixth is called Drsti-klesha (affliction of wrong views), the seventh is called Silabbata-paramarsa-klesha (affliction of attachment to wrong precepts), the eighth is called Matsarya-klesha (affliction of stinginess), and the ninth is called Irsya-klesha (affliction of jealousy). These are the names. Among these nine 'Kleshas', the first seven are actually the combination of the Dasa-anusaya (ten latent tendencies) and the Panca-drsti (five wrong views), combining two into one. The remaining five 'Anusayas' are independent, so there are seven kinds. Adding stinginess and jealousy, there are nine in total. What are their characteristics? The so-called Raga-klesha is the attachment and craving for pleasant objects, which corresponds to Raga-anusaya (latent tendency of attachment). The so-called Dvesa-klesha is the anger towards unpleasant objects, which corresponds to Dvesa-anusaya (latent tendency of aversion). The so-called Moha-klesha is the confusion and lack of understanding towards neutral objects, so it is called Moha, which corresponds to Moha-anusaya (latent tendency of delusion). Generally speaking, although the names are the same, the scope varies. Moha-anusaya has a wider scope, while Moha-klesha has a narrower scope. Among Moha-anusaya, there are two kinds of Avidya (ignorance): one is unshared ignorance, and the other is shared ignorance. The so-called unshared ignorance is the confusion and lack of understanding of principles and things, but it does not arise simultaneously with all afflictions, so it is called unshared. The so-called shared ignorance is, apart from the aforementioned unshared ignorance, the ignorance and darkness of the mind in all other afflictions, which is called shared. Here, only unshared ignorance is taken to cover Moha-klesha. Why is this so? Among the nine Kleshas, those 'Manaskara' (mental activities) that can function independently are selected as 'Kleshas'. Because the 'Manaskara' that functions independently has strong power. Therefore, the Abhidharma-samuccaya (a treatise) says that independent afflictions are included in the nine Kleshas. The so-called Mana-klesha is looking down on others and exalting oneself, which is called Mana (pride), which corresponds to Mana-anusaya (latent tendency of pride). The so-called Vicikitsa-klesha is hesitation and indecision about the right path, so it is called Vicikitsa (doubt), which corresponds to Vicikitsa-anusaya (latent tendency of doubt). The so-called Drsti-klesha is Satkayadrsti (the view of a real self in the five aggregates), Antagrahadrsti (the view of eternalism or annihilationism), and Mithyadrsti (wrong views that deny causality), these three inverted pursuits are called Drsti (views). These are Satkayadrsti, Antagrahadrsti, and Mithyadrsti-anusaya (latent tendency of wrong views). The so-called Silabbata-paramarsa-klesha is attachment to wrong precepts and observances and Drstiparāmarsa (attachment to one's own wrong views), clinging to the perceived objects, so it is called Silabbata-paramarsa, which corresponds to Silabbata-paramarsa-anusaya (latent tendency of attachment to wrong precepts) and Drstiparāmarsa-anusaya (latent tendency of attachment to wrong views). Someone asks: Why are Satkayadrsti, Antagrahadrsti, and Mithyadrsti combined into Drsti-klesha, and Silabbata-paramarsa and Drstiparāmarsa combined into Silabbata-paramarsa?
結。雜心釋言。以名等故。及事等故。言名等者。雜心釋言。身邊邪見。是其女名。戒見二取。是其男名。男女相對故云名等。何故三見說之為女。女是內人。身邊邪見。親迷於理。義在於內。故從所迷就喻名女。何故二取說之為男。男是外人。戒見二取。隨他從起。不親迷理。義在於外。故就喻目說之為男。名義如是。言事等者。彼此名是十八使性故云事等。何者十八。見結之中三界各六。故有十八。欲界六者。欲界邪見。通迷四諦。即以為四。身邊二見。屬迷苦諦。即以為二。通前說六。欲界既六。色無色界類亦同然。故有十八。取結之中。三界各六。亦有十八。欲界六者。欲界見取。通迷四諦。即以為四。戒取迷於苦道二諦。即以為二。通前說六。欲界既然。色無色界類亦同爾。故有十八。事等如是。具斯兩義。三見為一。二見為一。若依成實。則不如是。彼說。十使俱迷四諦。不可說為名等事等。但以二取過患重故。別為取結。云何過重如彼成實九結品說。戒取之過。難可舍離。世間之人。多取為道。不見其過。如內道人取糞掃衣以為道等。諸外道人取彼行以為道等。又此戒取乖違八正。以有此故。雖有所行。空無所得。又能令人得二世苦。如持牛戒為雞戒等種種苦行。受現世苦。當墮惡道受後世苦。戒取如
【現代漢語翻譯】 現代漢語譯本 結。雜心釋言解釋說，因為名稱相同等等，以及事情相同等等。說到名稱相同，雜心釋言解釋說，薩迦耶見（身見、有身見，認為五蘊和合的身體為真實的我）是其女兒的名字，戒禁取見（認為持守錯誤的戒律可以解脫）和見取見（固執己見，認為自己的觀點才是正確的）是其兒子的名字。男女相對，所以說是名稱相同。為什麼三種見解（薩迦耶見、邊見、邪見）被說成是女兒呢？女兒是家裡的人，薩迦耶見親近地迷惑于真理，意義在於內在，所以從所迷惑的對象來比喻，稱之為女兒。為什麼兩種取見（戒禁取見、見取見）被說成是兒子呢？兒子是外面的人，戒禁取見和見取見，跟隨他人而生起，不親近地迷惑于真理，意義在於外在，所以就比喻來說，稱之為兒子。名稱的意義是這樣的。說到事情相同，彼此的名稱都是十八使的性質，所以說是事情相同。哪十八種呢？見結（煩惱結縛）之中，三界（欲界、色界、無色界）各有六種，所以有十八種。欲界的六種是：欲界的邪見，普遍迷惑於四聖諦（苦、集、滅、道），即認為是四種。薩迦耶見和邊見，屬於迷惑于苦諦，即認為是兩種。總共前面說的六種。欲界既然是六種，色界和無色界也同樣如此，所以有十八種。取結之中，三界各有六種，也有十八種。欲界的六種是：欲界的見取見，普遍迷惑於四聖諦，即認為是四種。戒禁取見迷惑于苦諦和道諦這兩種真諦，即認為是兩種。總共前面說的六種。欲界既然是這樣，色界和無色界也同樣如此，所以有十八種。事情相同就是這樣。具備這兩種意義，三種見解為一類，兩種見解為一類。如果依照《成實論》，就不是這樣。該論說，十使（十種根本煩惱）都迷惑於四聖諦，不可說為名稱相同或事情相同。但因為兩種取見的過患嚴重，所以特別作為取結。為什麼過患嚴重呢？如《成實論·九結品》所說，戒禁取見的過患，難以捨棄。世間的人，大多認為持守錯誤的戒律就是道，看不見其中的過患。如內道（佛教）的人，認為穿糞掃衣就是道等等。諸外道的人，認為持守那些行為就是道等等。而且這種戒禁取見違背八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。因為有這種戒禁取見，即使有所修行，也是空無所得。而且能令人得到兩世的痛苦。如持牛戒、雞戒等等種種苦行，受現世的痛苦，將來墮入惡道，受後世的痛苦。戒禁取見就像……
【English Translation】 English version The 'Explanation of Miscellaneous Abhidharma' explains that 'because of the similarity of names, etc., and the similarity of matters, etc.' Regarding the similarity of names, the 'Explanation of Miscellaneous Abhidharma' explains that Sakkāya-ditthi (belief in a self, the view that the aggregate of the five skandhas is a real self) is the name of its daughter, while Sīlabbataparāmāsa (grasping at wrong vows and practices) and Ditthiparāmāsa (clinging to views, holding one's own views as the only correct ones) are the names of its sons. Because of the male-female relationship, it is said that the names are similar. Why are the three views (Sakkāya-ditthi, Vicikicchā, and Ditthiparāmāsa) described as daughters? A daughter is an insider. Sakkāya-ditthi is intimately deluded about the truth, and its meaning lies within. Therefore, it is named 'daughter' based on what it is deluded about. Why are the two kinds of grasping (Sīlabbataparāmāsa and Ditthiparāmāsa) described as sons? A son is an outsider. Sīlabbataparāmāsa and Ditthiparāmāsa arise by following others and are not intimately deluded about the truth. Their meaning lies outside. Therefore, they are metaphorically called 'sons.' The meaning of the names is like this. Regarding the similarity of matters, the names of each are the nature of the eighteen attachments, so it is said that the matters are similar. What are the eighteen? Among the attachments of views (klesha-bandhana), each of the three realms (Desire Realm, Form Realm, Formless Realm) has six, so there are eighteen. The six in the Desire Realm are: the wrong view in the Desire Realm, which universally deludes the Four Noble Truths (suffering, accumulation, cessation, and path), and is thus considered four. Sakkāya-ditthi and Vicikicchā belong to delusion about the Truth of Suffering and are thus considered two. Together with the previous ones, there are six. Since the Desire Realm has six, the Form Realm and Formless Realm are the same, so there are eighteen. Among the attachments of grasping, each of the three realms also has six, so there are eighteen. The six in the Desire Realm are: the Ditthiparāmāsa in the Desire Realm, which universally deludes the Four Noble Truths and is thus considered four. Sīlabbataparāmāsa is deluded about the two truths of the Truth of Suffering and the Truth of the Path and is thus considered two. Together with the previous ones, there are six. Since the Desire Realm is like this, the Form Realm and Formless Realm are also the same, so there are eighteen. The similarity of matters is like this. Possessing these two meanings, the three views are one category, and the two views are one category. If according to the Tattvasiddhi Śāstra (Chengshi Lun), it is not like this. That treatise says that all ten attachments (ten fundamental afflictions) are deluded about the Four Noble Truths and cannot be said to have similar names or similar matters. However, because the faults of the two kinds of grasping are severe, they are specifically considered attachments of grasping. Why are the faults severe? As the 'Chapter on the Nine Attachments' in the Tattvasiddhi Śāstra says, the fault of Sīlabbataparāmāsa is difficult to abandon. Most people in the world consider holding wrong vows and practices as the path and do not see the faults in them. For example, some people within the Buddhist path consider wearing discarded rags as the path, and various non-Buddhists consider holding those practices as the path, and so on. Moreover, this Sīlabbataparāmāsa contradicts the Eightfold Noble Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration). Because of this, even if there is practice, it is empty and without attainment. Furthermore, it can cause people to experience suffering in two lifetimes. For example, holding the vow of a cow or the vow of a chicken, and so on, with various ascetic practices, one experiences suffering in this life and will fall into evil realms to experience suffering in the next life. Sīlabbataparāmāsa is like...
是。見取過者。執著一切虛妄之法。不得真實。當知。皆是見取之力。過狀如是。以有此過。說為取結。不由名等。言慳結者。於己身財。慳惜不捨。故名為慳。言嫉結者。忌他勝己故。名為嫉。此二猶是十纏之中慳嫉纏也。何故纏中唯說此二以為結乎。論自釋言。慳嫉獨立離於二。故八九結中。自力孤起。不與他合故。云獨立。問曰。一切諸煩惱中。皆有無明及睡掉等。云何言獨。釋言。有以。無明睡掉。一切處有。彼此昏通。言廢不論。除此已外。不與一切諸使共起。故云獨立。此慳與嫉唯言不善。非善無記。故云離二。何故唯取獨立為結。此如上釋。獨立煩惱。其力堅強。結縛牢固。故說為結。又前七結。並是獨立。今為同彼。唯取獨立。何故唯取離二煩惱以之為結。不善煩惱。其力強盛。結縛牢固。所以偏取。若如是者。前七結中身邊二見。唯是無記。上二界中一切煩惱。亦是無記。非不善性。何故名結。釋言。前七是其使性。使性堅強。假令無記亦能結縛。故說為結。余非使性。勢力輕微。要不善者。方能結縛。不類前七。既在於此。間曰。睡掉何故非結。論自釋言。睡掉二纏諸結俱起。不名獨立。又通不善穢污無記。不名離二。為是不取。又問。眠纏何故非結。論自釋言。眠與一切諸使相應。故非獨立。
【現代漢語翻譯】 現代漢語譯本 是。『見取』（認為自己錯誤的見解是正確的）的過失在於，執著於一切虛妄不實的法，無法獲得真實的智慧。應當知道，這都是『見取』的力量所導致的過失，情況就是這樣。因為有這樣的過失，所以說它是『取結』，而不是因為名稱等其他原因。 說到『慳結』（吝嗇），就是對於自己的身和財物，吝惜而不肯施捨，所以叫做『慳』。 說到『嫉結』（嫉妒），就是忌妒別人勝過自己，所以叫做『嫉』。這兩種結仍然是十纏中的慳纏和嫉纏。 為什麼在十纏中只說這兩種是結呢？ 論中自己解釋說：『慳』和『嫉』是獨立的，不同於其他二者（指貪和嗔）。所以在八結和九結中，它們的力量是獨自產生的，不與其他的煩惱結合，所以說是『獨立』。 有人問：一切的煩惱中，都有無明以及睡眠和掉舉等，為什麼說它們是獨立的呢？ 解釋說：有道理的。無明、睡眠和掉舉，在任何地方都有，彼此之間昏昧相通，可以忽略不計。除了這些之外，『慳』和『嫉』不與其他的煩惱一起產生，所以說是『獨立』。這個『慳』和『嫉』只說是不善的，不是善的也不是無記的，所以說是『離二』。 為什麼只取獨立的煩惱作為結呢？這就像上面解釋的那樣，獨立的煩惱，它的力量堅強，結縛牢固，所以說是結。而且前面的七個結，都是獨立的。現在爲了和它們相同，所以只取獨立的。 為什麼只取遠離二者的煩惱作為結呢？不善的煩惱，它的力量強盛，結縛牢固，所以偏偏選取它。如果像這樣說，那麼，前面的七個結中，『身見』（認為五蘊的身是我）和『邊見』（認為斷滅或常恒）兩種見解，只是無記的。上二界（色界和無色界）中的一切煩惱，也是無記的，不是不善的性質，為什麼叫做結呢？ 解釋說：前面的七個結是煩惱的使性，使性堅強，即使是無記的也能結縛，所以說是結。其餘的不是使性，勢力輕微，一定要是不善的，才能結縛，不類似於前面的七個結。既然在於此，那麼問：睡眠和掉舉為什麼不是結呢？ 論中自己解釋說：睡眠和掉舉兩種纏繞是和各種結一起產生的，不叫做獨立。而且它們通於不善和污穢的無記，不叫做『離二』。因為這個原因，所以不選取它們。 又問：睡眠纏為什麼不是結呢？ 論中自己解釋說：睡眠與一切的煩惱相應，所以不是獨立的。
【English Translation】 English version Yes. The fault of 'wrong views' ( ditthupadana - clinging to wrong views) lies in clinging to all false and unreal dharmas, making it impossible to obtain true wisdom. It should be known that this is all due to the power of 'wrong views,' and the situation is like this. Because of this fault, it is said to be a 'clinging fetter' (upadanaklesha), and not because of the name or other reasons. Speaking of 'stinginess fetter' (macchariyaklesha), it means being stingy and unwilling to give away one's own body and possessions, so it is called 'stinginess'. Speaking of 'jealousy fetter' (issaklesha), it means being jealous of others surpassing oneself, so it is called 'jealousy'. These two fetters are still the stinginess and jealousy among the ten entanglements (dasa parikilesa). Why are only these two said to be fetters among the ten entanglements? The treatise itself explains: 'Stinginess' and 'jealousy' are independent, different from the other two (referring to greed and hatred). Therefore, in the eight fetters and nine fetters, their power arises independently, not combining with other afflictions, so they are called 'independent'. Someone asks: Among all afflictions, there are ignorance (avidya) as well as sleepiness (middha) and restlessness (uddhacca), why are they said to be independent? The explanation is: There is reason. Ignorance, sleepiness, and restlessness are present everywhere, and they are mutually confused and interconnected, so they can be ignored. Apart from these, 'stinginess' and 'jealousy' do not arise together with other afflictions, so they are called 'independent'. This 'stinginess' and 'jealousy' are only said to be unwholesome, neither wholesome nor neutral, so they are called 'separate from the two'. Why only take independent afflictions as fetters? This is like the explanation above, independent afflictions, their power is strong, and their binding is firm, so they are called fetters. Moreover, the previous seven fetters are all independent. Now, in order to be the same as them, only independent ones are taken. Why only take afflictions that are separate from the two as fetters? Unwholesome afflictions, their power is strong, and their binding is firm, so they are particularly chosen. If it is said like this, then, among the previous seven fetters, 'self-view' (sakkaya-ditthi - the view that the five aggregates are self) and 'extreme views' (antagrahaditthi - the view of annihilation or permanence) are only neutral. All afflictions in the upper two realms (form realm and formless realm) are also neutral, not of an unwholesome nature, why are they called fetters? The explanation is: The previous seven fetters are the nature of defilements, and their nature is strong. Even if they are neutral, they can still bind, so they are called fetters. The rest are not the nature of defilements, and their power is weak. They must be unwholesome in order to bind, not similar to the previous seven fetters. Since it is here, then ask: Why are sleepiness and restlessness not fetters? The treatise itself explains: The two entanglements of sleepiness and restlessness arise together with various fetters, and are not called independent. Moreover, they are common to unwholesome and defiled neutral, and are not called 'separate from the two'. For this reason, they are not chosen. Also ask: Why is the entanglement of sleepiness not a fetter? The treatise itself explains: Sleepiness is associated with all afflictions, so it is not independent.
眠通三性。故非離二。是以不取。無慚無愧。何故非結。論自釋言。無慚無愧。雖復離二。而不獨立。是故非結。此無慚愧。唯與欲界不善俱。故名為離二。何故悔纏不說為結。論自釋言。悔雖獨立。而不離二。所以非結。善不善中。皆有悔故。忿覆二纏。何故非結。論自釋言。忿覆雖獨立。而復離二。有人慾令是使性故。所以不說。忿是嗔性。覆是貪性。如是說者。但立八纏。地持論中。亦同此說。問曰。六垢何故非結。論自釋言。急縛煩惱。說之為纏。輕系煩惱。說以為垢。急縛之中。稍微之者。猶尚不取。何況輕系。是故不說。若依成實。則不如是。彼說云何。慳嫉二纏。是弊煩惱。故說為結。更無異義。云何是弊。彼論釋云。以有慳故慳著身財。雖見貧苦。無心濟拔。以有嫉故。忌他得利。又覆沒貪嗔最多罪過。嗔墮惡道。多由貪嗔。以是過故。貪中出慳。瞋中分嫉。又慳與嫉。多慳天人。故偏說之。余不如是。廢而不說。九結如是。問曰。頗有見相應法為愛結。系非見結系而得名為見使使不。雜心言。有。謂見道中集智已生。滅智未生。爾時于彼滅道諦下。戒見二取。相應心法及非心法生住滅等。為滅道下愛結所繫。以愛緣于有漏生故。而非見結。滅道諦下所有邪見。親緣理生。不緣有漏。是故不能結縛此
【現代漢語翻譯】 現代漢語譯本 眠（昏沉）通三性（善、惡、無記），所以不是『離二』（獨立存在）。因此不被認為是結。 無慚（不以自己做錯事為羞恥）無愧（不以別人指出自己做錯事為羞恥），為什麼不是結？ 《瑜伽師地論》自己解釋說：『無慚無愧，雖然也獨立存在，但不『離二』（不與其他煩惱相伴），所以不是結。』 這裡的無慚無愧，只與欲界的不善心所同時生起，所以說是『離二』。 為什麼悔纏（後悔）沒有被說成是結？ 《瑜伽師地論》自己解釋說：『後悔雖然獨立存在，但不『離二』（不與其他煩惱相伴），所以不是結。』因為善和不善心中，都可能有後悔。 忿纏（憤怒）和覆纏（隱藏罪過），為什麼不是結？ 《瑜伽師地論》自己解釋說：『忿和覆雖然獨立存在，但也『離二』（不與其他煩惱相伴）。』有人認為它們是隨使的性質，所以沒有被說成是結。 忿是嗔恚的性質，覆是貪婪的性質。這樣說的人，只設立八纏。《瑜伽師地持論》中，也同樣這樣說。 問：六垢（不信、懈怠、放逸、失念、散亂、不正知）為什麼不是結？ 《瑜伽師地論》自己解釋說：『強烈束縛煩惱的，稱為纏；輕微繫縛煩惱的，稱為垢。』在強烈束縛之中，稍微輕微的，尚且不取，何況是輕微的繫縛？所以不說。 如果依照《成實論》的說法，則不是這樣。他們怎麼說呢？ 慳（吝嗇）和嫉（嫉妒）二纏，是惡劣的煩惱，所以說是結，沒有其他不同的意義。 什麼是惡劣呢？ 該論解釋說：『因為有慳吝，所以慳吝執著于自身和財物，即使看到貧困痛苦的人，也沒有心去救濟幫助。因為有嫉妒，所以忌妒別人得到利益。』而且貪嗔是罪過最大的。嗔恚會墮入惡道，大多由於貪嗔。因為這些過失，從貪中分出慳吝，從嗔中分出嫉妒。而且慳吝和嫉妒，多發生在慳吝的天人和人道中，所以特別說它們，其餘的不是這樣，所以廢而不說。九結就是這樣。 問：有沒有與見（邪見）相應的法，被愛結（對存在的渴求）所繫縛，而不是被見結（邪見之結）所繫縛，卻可以被稱為見使（邪見之隨使）的？ 《雜心論》說：有。例如在見道（證悟真理的道路）中，集智（對苦諦的智慧）已經生起，滅智（對滅諦的智慧）尚未生起。這時，對於滅諦和道諦之下，戒禁取見（執著于錯誤的戒律和苦行）和見取見（執著于自己的錯誤見解）相應的心理活動和非心理活動（如生、住、滅等），被滅道諦下的愛結所繫縛，因為愛緣于有漏（有煩惱）的生。但不是見結，滅道諦下所有的邪見，直接緣于理而生，不緣于有漏，所以不能結縛這些。
【English Translation】 English version Sloth (sleepiness) pervades the three natures (wholesome, unwholesome, and neutral), so it is not 'separate from the two' (existing independently). Therefore, it is not considered a fetter. Shamelessness (not being ashamed of one's own wrongdoings) and lack of remorse (not being ashamed when others point out one's wrongdoings), why are they not fetters? The Yogacarabhumi-sastra explains itself: 'Shamelessness and lack of remorse, although they also exist independently, are not 'separate from the two' (not accompanied by other afflictions), so they are not fetters.' Here, shamelessness and lack of remorse only arise simultaneously with unwholesome mental factors in the desire realm, so they are said to be 'separate from the two'. Why is the entanglement of regret (remorse) not mentioned as a fetter? The Yogacarabhumi-sastra explains itself: 'Although regret exists independently, it is not 'separate from the two' (not accompanied by other afflictions), so it is not a fetter.' Because regret can be present in both wholesome and unwholesome minds. Why are the entanglements of anger and concealment not fetters? The Yogacarabhumi-sastra explains itself: 'Although anger and concealment exist independently, they are also 'separate from the two' (not accompanied by other afflictions).' Some believe that they are of the nature of latent tendencies, so they are not mentioned as fetters. Anger is of the nature of hatred, and concealment is of the nature of greed. Those who say this only establish eight entanglements. The Yogacarabhumi-sutra also says the same. Question: Why are the six defilements (lack of faith, laziness, recklessness, forgetfulness, distraction, and lack of awareness) not fetters? The Yogacarabhumi-sastra explains itself: 'That which strongly binds afflictions is called an entanglement; that which lightly binds afflictions is called a defilement.' Among those that strongly bind, even the slightly lighter ones are not included, let alone the light bindings? Therefore, they are not mentioned. If according to the Tattvasiddhi-sastra, it is not like this. What do they say? The two entanglements of stinginess and jealousy are base afflictions, so they are called fetters, and there is no other different meaning. What is base? That treatise explains: 'Because of stinginess, one is stingy and attached to one's own body and possessions, and even when seeing the poor and suffering, one has no intention to help and relieve them. Because of jealousy, one is jealous of others gaining benefits.' Moreover, greed and hatred are the greatest sins. Hatred leads to falling into evil realms, mostly due to greed and hatred. Because of these faults, stinginess is separated from greed, and jealousy is separated from hatred. Moreover, stinginess and jealousy often occur in stingy gods and humans, so they are specifically mentioned, while the others are not like this, so they are abandoned and not mentioned. The nine fetters are like this. Question: Is there a dharma that corresponds to views (wrong views) that is bound by the fetter of craving (desire for existence) but not bound by the fetter of views (the fetter of wrong views), yet can be called a latent tendency of views (a latent tendency that follows wrong views)? The Samayuktabhidharmahrdaya-sastra says: Yes. For example, in the path of seeing (the path of realizing the truth), the wisdom of the origination of suffering (wisdom regarding the truth of suffering) has already arisen, but the wisdom of cessation (wisdom regarding the truth of cessation) has not yet arisen. At this time, regarding the cessation and path truths, the mental activities and non-mental activities (such as arising, abiding, and ceasing) that correspond to adherence to precepts and vows (clinging to wrong precepts and asceticism) and adherence to views (clinging to one's own wrong views) are bound by the fetter of craving under the cessation and path truths, because craving is conditioned by defiled existence. But it is not the fetter of views. All the wrong views under the cessation and path truths arise directly from reasoning and are not conditioned by defiled existence, so they cannot bind these.
法。苦集諦下十一遍使。已斷除故復不繫此。是故不名見結所繫。而為同時戒見二取。所使縛故名見使也。良以二取。九結之中非見結故。不名見結。十使之中。是見使名見使。九結辨之粗爾。
大乘義章卷第五(末) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第六
遠法師撰
染法聚煩惱義中此卷有七門(十使義 十纏義 十障義 十四難義 十六神我義 六十二見義 八萬四千煩惱義)。
十使義十門分別(釋名辨相一 三性分別二 利鈍見修分別三 相應不同四 約境隨界分別五 九十八使等分別六 緣縛不同七 成義差別八 發業潤生九 因起次第十)
第一門中。先總釋名。后辨其相。所言使者。如地論說。隨逐縛義。名之為使。蓋乃就喻以名煩惱。如世公使隨逐罪人得便繫縛。煩惱亦爾。久隨行人。繫縛三有。不令出離故名為使。毗曇成實亦同此說。故雜心云。使之隨逐。如空行影水行隨。成實說言。使之隨逐。如母隨子。亦如瘧病鼠毒未發。如熱鐵黑相。如種中牙。如債未還。此等皆是隨逐義也。有人釋言。驅役名使。于義無爽。但非經論。名義如是。次辨其相。使義開合廣略不定。今就一門且論十種。所謂身見邊見邪見戒取見取貪瞋
【現代漢語翻譯】 現代漢語譯本： 法。在苦集諦下有十一種遍使（Sarva-anusaya，一切隨眠），因為已經斷除，所以不再被這些煩惱所束縛。因此，不稱為見結（Dṛṣṭi-saṃyojana，見煩惱）所繫縛，而是被同時存在的戒禁取見（Śīlāvrata-parāmarśa，執著于錯誤的戒律和儀式）和見取見（Dṛṣṭiparāmarśa，執著于錯誤的見解）這兩種取所驅使和束縛，所以稱為見使（Dṛṣṭi-anuśaya，見煩惱）。這是因為這兩種取在九結（Nava-saṃyojanāni，九種煩惱結）中不是見結，所以不稱為見結；但在十使（Daśa-anuśayāḥ，十種根本煩惱）中，它們是見使，所以稱為見使。對九結的辨析就粗略地講到這裡。 《大乘義章》卷第五（末） 大正藏第44冊 No. 1851 《大乘義章》 《大乘義章》卷第六 遠法師 撰 在染法聚（Kleśaskandha，煩惱蘊）的煩惱義中，此卷有七門：（一、十使義；二、十纏義；三、十障義；四、十四難義；五、十六神我義；六、六十二見義；七、八萬四千煩惱義）。 十使義有十門分別：（一、釋名辨相；二、三性分別；三、利鈍見修分別；四、相應不同；五、約境隨界分別；六、九十八使等分別；七、緣縛不同；八、成義差別；九、發業潤生；十、因起次第）。 第一門中，先總解釋名稱，后辨別其相狀。所說的『使』，如《地論》所說，有隨逐和束縛的含義，所以稱為『使』。這實際上是用比喻來命名煩惱。就像世間的公差（公使）隨逐罪人，伺機將其束縛一樣，煩惱也是如此，長久地隨逐修行人，將其束縛在三有（Tri-bhava，欲界、色界、無色界）之中，不讓其出離，所以稱為『使』。《毗曇》（Abhidharma）和《成實論》（Tattvasiddhi-śāstra）也持同樣的觀點。所以《雜心論》（Saṃyuktabhidharma-hṛdaya）說，『使』的隨逐，就像在空中行走的影子，在水中行走的跟隨者。《成實論》說，『使』的隨逐，就像母親跟隨兒子，也像瘧疾、鼠毒尚未發作，像熱鐵的黑色，像種子中的牙，像債務未還。這些都是隨逐的含義。有人解釋說，驅使役使稱為『使』，在意義上沒有錯誤，但不是出自經論。名稱和含義就是這樣。接下來辨別其相狀。『使』的含義，開合廣略不定，現在就一個方面來討論十種，即所謂的身見（Satkāya-dṛṣṭi，我見）、邊見（Antagrahadṛṣṭi，邊執見）、邪見（Mithyā-dṛṣṭi，不正見）、戒禁取見（Śīlāvrata-parāmarśa，戒禁取）、見取見（Dṛṣṭiparāmarśa，見取）、貪（Rāga，貪慾）、瞋（Dveṣa，嗔恚）。
【English Translation】 English version: Law. Under the Truth of Suffering and the Truth of the Cause of Suffering, there are eleven pervasive anusayas (Sarva-anusaya, all pervasive latent tendencies). Because they have been eradicated, one is no longer bound by them. Therefore, one is not said to be bound by the fetter of views (Dṛṣṭi-saṃyojana, the fetter of wrong views), but is driven and bound by the two attachments of clinging to rules and rituals (Śīlāvrata-parāmarśa, clinging to wrong precepts and rituals) and clinging to views (Dṛṣṭiparāmarśa, clinging to wrong views) simultaneously, hence they are called anusayas of views (Dṛṣṭi-anuśaya, latent tendencies of wrong views). This is because these two attachments are not fetters of views among the nine fetters (Nava-saṃyojanāni, nine kinds of fetters), so they are not called fetters of views; but among the ten anusayas (Daśa-anuśayāḥ, ten latent tendencies), they are anusayas of views, so they are called anusayas of views. The analysis of the nine fetters is roughly discussed here. Mahayana-samgraha-vyakhya (Da cheng yi zhang) Volume 5 (End) Taisho Tripitaka Volume 44 No. 1851 Mahayana-samgraha-vyakhya Mahayana-samgraha-vyakhya Volume 6 Composed by Dharma Master Yuan In the meaning of afflictions within the aggregate of defiled dharmas (Kleśaskandha, aggregate of afflictions), this volume has seven sections: (1. Meaning of the Ten Anusayas; 2. Meaning of the Ten Entanglements; 3. Meaning of the Ten Obstructions; 4. Meaning of the Fourteen Difficulties; 5. Meaning of the Sixteen Personalities; 6. Meaning of the Sixty-two Views; 7. Meaning of the Eighty-four Thousand Afflictions). The meaning of the Ten Anusayas is divided into ten sections: (1. Explaining the Name and Distinguishing the Characteristics; 2. Distinguishing the Three Natures; 3. Distinguishing Sharpness/Dullness, View/Cultivation; 4. Differences in Correspondence; 5. Distinguishing According to Realm and Boundary; 6. Distinguishing the Ninety-eight Anusayas, etc.; 7. Differences in Conditions and Bindings; 8. Differences in the Establishment of Meaning; 9. Generating Karma and Nourishing Life; 10. Order of Cause and Arising). In the first section, first explain the name in general, then distinguish its characteristics. The so-called 'anusaya' (latent tendency), as stated in the Dasabhumika-sutra (Di lun), has the meaning of following and binding, hence it is called 'anusaya'. This is actually using a metaphor to name afflictions. Just like worldly officials (public messengers) follow criminals and seize the opportunity to bind them, afflictions are also like this, following practitioners for a long time, binding them in the three realms of existence (Tri-bhava, Desire Realm, Form Realm, Formless Realm), not allowing them to escape, hence they are called 'anusayas'. The Abhidharma and Tattvasiddhi-śāstra also hold the same view. Therefore, the Samyuktabhidharma-hṛdaya says that the following of 'anusayas' is like a shadow walking in the air, a follower walking in the water. The Tattvasiddhi-śāstra says that the following of 'anusayas' is like a mother following her son, also like malaria, rat poison that has not yet broken out, like the blackness of hot iron, like the sprout in a seed, like a debt that has not been repaid. These are all meanings of following. Some explain that driving and employing is called 'anusaya', which is not wrong in meaning, but it is not from the sutras and treatises. The name and meaning are like this. Next, distinguish its characteristics. The meaning of 'anusaya', opening and closing, broad and narrow, is uncertain. Now, let's discuss ten kinds from one aspect, namely the so-called self-view (Satkāya-dṛṣṭi, view of self), extreme view (Antagrahadṛṣṭi, view of extremes), wrong view (Mithyā-dṛṣṭi, incorrect view), clinging to rules and rituals (Śīlāvrata-parāmarśa, clinging to precepts and rituals), clinging to views (Dṛṣṭiparāmarśa, clinging to views), greed (Rāga, desire), and hatred (Dveṣa, aversion).
癡慢及疑。言身見者。亦名我見。五陰名身。身中見我取執分明。從其所迷故名身見。故雜心云。於五陰中。審爾計著名身見也。以見我故。從其所立亦名我見。相狀如何。身見有二。一眾生著我。二法著我。於五陰中。建立我人。名眾生著我。于陰界入。取性執相。名法著我。此二如前無我章中具廣分別。言邊見者。斷常乖中。故名邊見。相狀如何。若依毗曇。唯于苦中計斷取常。名為邊見。若依成實。一切法中。取斷計常。皆名邊見。故彼成實邊見品云。一切法常是名常見。一切法斷是名斷見。一切法有是名常見。一切法無是名斷見。身與神異。身滅神在。是名常見。身與神一。身滅神亡。是名斷見。地水火風苦樂壽命七分。是常是名常見。七分斷滅。是名斷見。死後更作。是名常見。死後不作。是名斷見。如是一切皆名邊見。問曰。無常橫計為常。說為邊見。常計無常。何故非邊見。此義如前八倒章中具廣分別。言邪見者。謬執乖正。故名邪見。相狀如何。如經中說。謗無因果一切諸法。是其相也。問曰。五見斯皆是邪。何故謗無偏名邪見。成實釋云。此見重故。偏名為邪。言戒取者。于有漏法取為能凈。故云戒取。相狀如何。戒取有二。一者獨頭。二者足上。不依諸見。直取苦行烏雞戒等。以為聖道。說為能
【現代漢語翻譯】 現代漢語譯本 癡、慢及疑。（言身見：認為五蘊是『身』，執著于『身』中存在『我』的錯誤觀念，也稱為『我見』。五蘊被稱為『身』，在『身』中清楚地執著于『我』。因為迷惑於此，所以稱為『身見』。因此，《雜心論》中說：『在五蘊中，審慎地計度並執著，就稱為身見。』因為見到『我』的緣故，從其所建立的角度來說，也稱為『我見』。它的相狀如何呢？身見有兩種：一是眾生執著于『我』，二是法執著于『我』。在五蘊中，建立『我』和『人』的概念，稱為眾生執著于『我』。對於陰、界、入，取其自性並執著于表相，稱為法執著于『我』。這兩種執著，在前面的『無我』章節中已經詳細分別說明。邊見：違背了中道，執著于斷滅或常存的極端，所以稱為『邊見』。相狀如何呢？如果依據《毗曇》，僅僅在『苦』中計度斷滅或執取常存，就稱為邊見。如果依據《成實論》，在一切法中，執取斷滅或計度常存，都稱為邊見。因此，《成實論·邊見品》中說：『一切法是常，這稱為常見；一切法是斷，這稱為斷見。一切法是有，這稱為常見；一切法是無，這稱為斷見。身與神是不同的，身滅而神存在，這稱為常見；身與神是一體的，身滅而神也消亡，這稱為斷見。地、水、火、風、苦、樂、壽命這七個部分是常存的，這稱為常見；這七個部分斷滅，這稱為斷見。死後還會再生，這稱為常見；死後不會再生，這稱為斷見。』像這樣的一切都稱為邊見。問：無常的事物錯誤地計度為常，說為邊見。那麼，常的事物計度為無常，為什麼不是邊見呢？這個道理在前面的『八倒』章節中已經詳細分別說明。邪見：謬誤的執著，違背了正理，所以稱為『邪見』。相狀如何呢？如經中所說，誹謗沒有因果，否定一切諸法，這就是邪見的相狀。問：五見都屬於邪，為什麼只有誹謗因果的才偏稱為邪見呢？《成實論》解釋說：這種見解最為嚴重，所以偏稱為邪見。戒禁取見：對於有漏洞的法，錯誤地認為能夠清凈，所以稱為『戒禁取見』。相狀如何呢？戒禁取見有兩種：一是獨頭的，二是足上的。不依賴於其他見解，直接執取苦行、烏雞戒等，認為這是通往聖道的途徑，認為能夠……
【English Translation】 English version Craving, arrogance, and doubt. The view of 'self' in the body (Sakkaya-ditthi) (belief in a permanent self within the five aggregates), also known as 'I-view' (Atma-drishti). The five aggregates are called 'body' (kaya). To see and clearly cling to 'I' within the 'body' is due to delusion, hence it is called 'body-view'. Therefore, the Tattvasamgraha says, 'To carefully calculate and cling to the five aggregates is called body-view.' Because of seeing 'I', it is also called 'I-view' from its establishment. What is its characteristic? There are two types of body-view: one is beings clinging to 'I', and the other is dharma clinging to 'I'. To establish 'I' and 'person' within the five aggregates is called beings clinging to 'I'. To grasp the nature and cling to the characteristics of the aggregates, realms, and entrances is called dharma clinging to 'I'. These two have been fully and extensively distinguished in the previous chapter on 'No-self'. The view of extremes (Antagraha-drishti): deviating from the middle way by asserting either annihilation or permanence, hence it is called 'view of extremes'. What is its characteristic? According to the Abhidharma, only calculating annihilation or clinging to permanence in suffering is called the view of extremes. According to the Satyasiddhi Shastra, grasping annihilation or calculating permanence in all dharmas is called the view of extremes. Therefore, the Satyasiddhi Shastra, in the chapter on the view of extremes, says, 'All dharmas are permanent, this is called the view of permanence. All dharmas are annihilated, this is called the view of annihilation. All dharmas exist, this is called the view of permanence. All dharmas do not exist, this is called the view of annihilation. The body and the spirit are different; the body perishes, but the spirit remains; this is called the view of permanence. The body and the spirit are one; the body perishes, and the spirit vanishes; this is called the view of annihilation. Earth, water, fire, wind, suffering, joy, and life, these seven parts are permanent; this is called the view of permanence. The annihilation of these seven parts is called the view of annihilation. After death, there is rebirth; this is called the view of permanence. After death, there is no rebirth; this is called the view of annihilation.' All such views are called the view of extremes. Question: To wrongly calculate impermanence as permanence is said to be the view of extremes. Why is calculating permanence as impermanence not the view of extremes? This meaning has been fully and extensively distinguished in the previous chapter on the eight inversions. Wrong view (Mithya-drishti): erroneous clinging, deviating from the correct principle, hence it is called 'wrong view'. What is its characteristic? As said in the sutras, slandering the absence of cause and effect and denying all dharmas is its characteristic. Question: All five views are evil, why is only slandering the absence of cause and effect specifically called wrong view? The Satyasiddhi Shastra explains, 'This view is the most serious, hence it is specifically called wrong view.' Clinging to rites and rituals (Shila-vrata-paramarsha): wrongly believing that defiled practices can purify, hence it is called 'clinging to rites and rituals'. What is its characteristic? There are two types of clinging to rites and rituals: one is independent, and the other is dependent. Without relying on other views, directly clinging to ascetic practices, chicken vows (Ukkuta-vrata) and the like, believing them to be the path to enlightenment, believing that they can...
凈。名為獨頭。依諸見起。名為足上。諸見是其戒取之本。戒取腳足。取此諸見。以為能凈。名足上也。問曰。戒取所取非一。或取苦行以為能凈。或取持戒。或取佈施。或取禮拜糞掃衣等。或取諸見。以為能凈。如是非一。何故經中但云戒取不說施取苦行取等。雜心釋言。是中略故。且云戒取。若具應言戒等取也。問曰。等略以何義故偏就戒名不就餘者。釋言。戒行取執者多。故偏言耳。取云何。取多。諸內道人多取持戒。以之為道。諸外道人。多取烏雞鹿狗戒等。以之為道。是故名多。自餘一切苦行等事。唯外道取非佛弟子。是故名少。從多立稱。故名戒取。言見取者。取諸見等。以為第一。故云見取。相狀如何。見取有二。一者獨頭。二者足上。言獨頭者。不依諸見。直取有漏下劣之法。以為第一。故名獨頭。如不凈中妄計為凈。苦計為樂。無想天報謂涅槃等。言足上者。依諸見起故名足上。諸見是其見取之本。見取腳足。依此足上取為第一。名足上也。問曰。見取所取非一。何故經中但云見取不說餘者雜心釋言。是中略故但名見取。若具應言見等取也。又問。等略何故就見以彰取名不就餘者。以從多故。一切世人。多取己見以為第一。故偏說之。又取見者。心則堅強。執固難捨。故偏說見。所言貪者。于境染
【現代漢語翻譯】 現代漢語譯本 凈（清凈）。名為獨頭（獨立的）。依諸見（各種錯誤的見解）而起。名為足上（依附於基礎之上）。諸見是其戒取（執取錯誤的戒律）之本。戒取腳足（戒取就像腳一樣）。取此諸見。以為能凈（認為能夠得到清凈）。名足上也。問曰。戒取所取非一。或取苦行以為能凈。或取持戒。或取佈施。或取禮拜糞掃衣等。或取諸見。以為能凈。如是非一。何故經中但云戒取不說施取苦行取等。雜心釋言。是中略故。且云戒取。若具應言戒等取也。問曰。等略以何義故偏就戒名不就餘者。釋言。戒行取執者多。故偏言耳。取云何。取多。諸內道人多取持戒。以之為道。諸外道人。多取烏雞鹿狗戒等。以之為道。是故名多。自餘一切苦行等事。唯外道取非佛弟子。是故名少。從多立稱。故名戒取。言見取者。取諸見等。以為第一。故云見取。相狀如何。見取有二。一者獨頭。二者足上。言獨頭者。不依諸見。直取有漏下劣之法。以為第一。故名獨頭。如不凈中妄計為凈。苦計為樂。無想天報謂涅槃等。言足上者。依諸見起故名足上。諸見是其見取之本。見取腳足。依此足上取為第一。名足上也。問曰。見取所取非一。何故經中但云見取不說餘者雜心釋言。是中略故但名見取。若具應言見等取也。又問。等略何故就見以彰取名不就餘者。以從多故。一切世人。多取己見以為第一。故偏說之。又取見者。心則堅強。執固難捨。故偏說見。所言貪者。于境染
【English Translation】 English version 'Pure.' Called 'independent.' Arising from various views (wrong views). Called 'based on a foundation.' These views are the basis of clinging to precepts (wrong precepts). Clinging to precepts is like feet. Taking these views, thinking they can purify. This is called 'based on a foundation.' Question: What is grasped by clinging to precepts is not singular. Some grasp ascetic practices as purifying, some grasp upholding precepts, some grasp giving, some grasp prostrating, wearing rags, etc., some grasp views as purifying. Since they are not singular, why does the sutra only say 'clinging to precepts' and not 'clinging to giving,' 'clinging to ascetic practices,' etc.? The Tsa-hsin explains: It is abbreviated here, so it is called 'clinging to precepts.' If complete, it should be called 'clinging to precepts, etc.' Question: Why is it abbreviated in this way, and why is the name 'precepts' emphasized instead of others? The explanation is: Because many people grasp and cling to precepts and practices, that is why it is specifically mentioned. How is it grasped? It is grasped by many. Many followers of inner paths grasp upholding precepts as the path. Many followers of outer paths grasp the precepts of crows, chickens, deer, dogs, etc., as the path. Therefore, it is called 'many.' All other matters such as ascetic practices are only grasped by outer paths and not by Buddha's disciples. Therefore, it is called 'few.' The name is established from the many, so it is called 'clinging to precepts.' As for 'clinging to views,' it takes various views as the foremost, so it is called 'clinging to views.' What is its appearance? There are two types of clinging to views: one is independent, and the other is based on a foundation. 'Independent' means not relying on various views, but directly taking defiled and inferior dharmas as the foremost. Therefore, it is called 'independent,' such as falsely considering impurity as pure, considering suffering as pleasure, considering the reward of the Realm of Non-Perception as Nirvana, etc. 'Based on a foundation' means arising from various views, so it is called 'based on a foundation.' These views are the basis of clinging to views. Clinging to views is like feet. Relying on this foundation, taking it as the foremost, this is called 'based on a foundation.' Question: What is grasped by clinging to views is not singular. Why does the sutra only say 'clinging to views' and not others? The Tsa-hsin explains: It is abbreviated here, so it is only called 'clinging to views.' If complete, it should be called 'clinging to views, etc.' Another question: Why is it abbreviated in this way, and why is the name of grasping emphasized with 'views' instead of others? Because it is from the many. All worldly people mostly take their own views as the foremost, so it is specifically mentioned. Also, those who grasp views have strong minds and are difficult to let go of, so views are specifically mentioned. What is called greed is being attached to objects.
愛。名之為貪。貪相如何。于中廣略開合非一。或分為二。一愛己身。二愛所須。或分為三。前二如上。加愛妻色。或分為四。前三上。加愛親戚。或分為五。前四如上。加愛名稱。或分為六。前五如上。加愛豪貴勢力自在。或分為七。前六如上。加愛死滅。如論中說。無有愛等。或分為八。前七如上。加愛己見。或分為九。前八如上。加愛善法。如說愛佛愛菩提等。若廣分別。貪有無量。若依大乘。此等一切皆是貪使。若依小乘。善貪非使。又小乘中。依如毗曇。唯貪是使。慳等非使。若依成實。多欲惡欲慳著憍逸。如是一切皆是貪使。所言瞋者。違境忿怒。故名為瞋。依如毗曇。唯瞋是使。自余忿恚惱恨嫉害。如是一切。斯不名使。若依成實。忿恚惱恨嫉妒殺害狠戾專執不忍不悅不調等事。悉是瞋使。大乘亦爾。言無明者。依如毗曇。癡闇之心體無慧明故曰無明。若依成實。邪心分別。無正慧明故曰無明。何故如是。毗曇闇惑為過。成實唯以取執為患。故說不同。大乘法中。癡闇取執。並是過患。兩義兼取。名義如是。體相云何。宗別不同。所說亦異。有一論師。宣說無法。為無明使。彼人所說。無智慧處即是無明。更無別法。如人不語正名無語。是中更無不語法生。成實論中。非破此義。經說無明為生死因。若
【現代漢語翻譯】 現代漢語譯本 愛，被稱作貪（tan，desire）。貪的相狀是怎樣的呢？對此可以從廣略開合等不同角度進行分析，並非只有一種說法。或者可以分為兩種：一是愛自己的身體，二是愛自己所需的物品。或者可以分為三種：前兩種如上所述，再加上愛戀妻子的美色。或者可以分為四種：前三種如上所述，再加上愛自己的親戚。或者可以分為五種：前四種如上所述，再加上愛自己的名聲。或者可以分為六種：前五種如上所述，再加上愛慕豪門貴族的勢力和自在。或者可以分為七種：前六種如上所述，再加上愛戀死亡，正如論中所說：『沒有比愛更強烈的。』或者可以分為八種：前七種如上所述，再加上愛自己的見解。或者可以分為九種：前八種如上所述，再加上愛慕善法，例如說愛佛、愛菩提等等。如果廣泛地分別，貪有無量多種。 如果依照大乘佛教的觀點，這些一切都是貪使（tan shi，the driving force of desire）。如果依照小乘佛教的觀點，善的貪不是貪使。而且在小乘佛教中，依照《毗曇》（Pi tan，Abhidharma），只有貪是貪使，吝嗇等不是貪使。如果依照《成實論》（Cheng Shi Lun，Tattvasiddhi Shastra），多欲、惡欲、慳吝執著、驕慢放逸，像這樣的一切都是貪使。 所說的瞋（chen，hatred）是指對於違逆之境產生忿怒，所以叫做瞋。依照《毗曇》，只有瞋是瞋使，其餘的忿怒、惱恨、嫉妒、傷害，像這樣的一切，都不叫做瞋使。如果依照《成實論》，忿怒、惱恨、嫉妒、殺害、兇狠暴戾、專斷固執、不能忍耐、不悅、不調和等等，這些事情都是瞋使。大乘佛教也是這樣認為。 所說的無明（wu ming，ignorance），依照《毗曇》，是指癡闇的心，其本體沒有智慧光明，所以叫做無明。如果依照《成實論》，是指邪心分別，沒有正確的智慧光明，所以叫做無明。為什麼會這樣呢？《毗曇》認為癡闇是過失，《成實論》只認為取執是禍患，所以說法不同。在大乘佛法中，癡闇和取執都是過患，兩種意義都兼顧。 名義是這樣，體相又是如何呢？宗派不同，所說的也不同。有一種論師宣說沒有『法』，作為無明使。他們所說的是，沒有智慧的地方就是無明，沒有其他的法。就像人不說話就叫做不語，其中並沒有一個『不語法』產生。《成實論》並沒有破斥這種意義，經中說無明是生死的根本，如果...
【English Translation】 English version Love is called Tan (貪, desire). What is the nature of Tan? There are various ways to analyze it, from broad to narrow, and it's not just one thing. It can be divided into two: first, love of one's own body; second, love of what one needs. Or it can be divided into three: the first two as above, plus love of one's wife's beauty. Or it can be divided into four: the first three as above, plus love of one's relatives. Or it can be divided into five: the first four as above, plus love of one's reputation. Or it can be divided into six: the first five as above, plus love of the power and freedom of the wealthy and influential. Or it can be divided into seven: the first six as above, plus love of death, as it is said in the treatises: 'There is nothing stronger than love.' Or it can be divided into eight: the first seven as above, plus love of one's own views. Or it can be divided into nine: the first eight as above, plus love of good Dharma, such as saying 'love of Buddha,' 'love of Bodhi,' and so on. If we were to distinguish it broadly, there would be countless kinds of Tan. According to the Mahayana Buddhist view, all of these are Tan Shi (貪使, the driving force of desire). According to the Hinayana Buddhist view, good Tan is not Tan Shi. Moreover, in Hinayana Buddhism, according to the Abhidharma (毗曇), only Tan is Tan Shi; miserliness and the like are not Tan Shi. According to the Tattvasiddhi Shastra (成實論), excessive desire, evil desire, miserly attachment, arrogance, and dissipation—all of these are Tan Shi. What is called Chen (瞋, hatred) refers to anger arising from adverse circumstances, so it is called Chen. According to the Abhidharma, only Chen is Chen Shi; the remaining anger, resentment, annoyance, jealousy, harm—all of these are not called Chen Shi. According to the Tattvasiddhi Shastra, anger, resentment, annoyance, jealousy, killing, violence, stubbornness, intolerance, displeasure, disharmony, and the like—these things are all Chen Shi. Mahayana Buddhism also holds this view. What is called Wu Ming (無明, ignorance), according to the Abhidharma, refers to a mind of delusion and darkness, whose essence lacks the light of wisdom, so it is called Wu Ming. According to the Tattvasiddhi Shastra, it refers to a mind of wrong thinking and discrimination, lacking the light of correct wisdom, so it is called Wu Ming. Why is this so? The Abhidharma considers delusion and darkness to be the fault, while the Tattvasiddhi Shastra only considers attachment to be the problem, so their explanations differ. In Mahayana Buddhism, both delusion and attachment are faults, and both meanings are taken into account. The meaning of the terms is as such, but what is their nature? Different schools have different views and different explanations. There is one teacher who proclaims that there is no 'Dharma' as the driving force of ignorance. What they say is that the absence of wisdom is ignorance; there is no other Dharma. Just as when a person does not speak, it is called 'not speaking,' and there is no 'not-speaking Dharma' that arises within it. The Tattvasiddhi Shastra does not refute this meaning. The sutras say that ignorance is the root of birth and death, if...
是無法。云何為因。若依毗曇。有二分別。一對諸使以別無明。無明有二。一者不共。二者相應。言不共者。于彼諦理及以色聲香味觸等。緣而不了。不與一切諸使和合。名為不共。言相應者。除前不共。自餘一切諸煩惱中無智之心。與諸使合名為相應。二約境分別。無明有二。一者迷理。於四真諦。闇惑不了。二者迷事。于陰界入色香味等。不能正解。起諸業行。此等皆是無明使也。依如成實。無明亦二。一者取性。二者現起。言取性者。一切凡夫執性之心。此之取性。遍通一切善惡無記三性之心中。故彼成實無明品云。一切凡夫未入空者。常有邪見。名為無明。彼文復言。貪中無瞋。瞋中無貪。無明不爾。一切處有。明知。是通。此之取性。是無明中根本正使。有人釋言。此取性者。是十使地。非無明使。彼人何故作如是說。言此微細不能驅役往來生死故不名使。此語不然。依何文證得知非使。如成實中解無明使。正說於此。云何言非。若言此是十使地故非無明使。與十為地。何妨是其無明使乎。又若取性是十使地。不得說為無明使者。三苦之中即行即苦。是三苦體。亦應非是三苦之中行苦所攝。然彼雖是三苦之體。而得攝在行苦之中。此亦應然。若言取性不能驅役令非使者。三有受生。皆由取性。若離取性雖有
【現代漢語翻譯】 現代漢語譯本 是無法（aviijjā）。什麼是因（hetu）呢？如果依據《阿毗達摩》（Abhidhamma），有兩種分別。一是針對諸使（anusaya）以區分無明（aviijjā）。無明有兩種：一是不共無明，二是相應無明。所謂不共無明，是指對於諦理（sacca）以及色（rūpa）、聲（sadda）、香（gandha）、味（rasa）、觸（photthabba）等，因緣而不了知，不與一切諸使和合，這稱為不共無明。所謂相應無明，是指除了前面所說的不共無明之外，其餘一切煩惱（kilesa）中無智之心，與諸使和合，稱為相應無明。 二是約境分別。無明有兩種：一是迷理，對於四聖諦（cattāri ariyasaccāni），暗惑不了知；二是迷事，對於陰（khandha）、界（āyatana）、入（dhātu）、色（rūpa）、聲（sadda）、香（gandha）、味（rasa）等，不能正確理解，從而生起各種業行（kamma）。這些都是無明使。 依據《成實論》（Satyasiddhi-śāstra），無明也有兩種：一是取性（grahaṇa-prakṛti），二是現起（udaya）。所謂取性，是指一切凡夫（puthujjana）執取自性之心。這種取性，遍通一切善（kusala）、惡（akusala）、無記（abyākata）三性心中。所以《成實論·無明品》說：『一切凡夫未入空者，常有邪見（micchādiṭṭhi），名為無明。』該文又說：『貪（lobha）中無瞋（dosa），瞋中無貪，無明不這樣，一切處都有。』這明顯是通的。這種取性，是無明中根本正使。 有人解釋說，這種取性，是十使（dasa anusaya）的地，不是無明使。這些人為什麼這樣說呢？說這種微細的取性不能驅役往來生死，所以不名為使。這種說法不對。依據什麼經文證明得知它不是使呢？如《成實論》中解釋無明使，正是說的這個。怎麼能說它不是呢？如果說這是十使的地，所以不是無明使，與十使為地，又妨礙它成為無明使呢？又如果取性是十使的地，就不得說為無明使，那麼三苦（tisso dukkhatā）之中，行（saṅkhāra）即是苦（dukkha），是三苦的體，也應該不是三苦之中行苦（saṅkhāradukkhatā）所攝。然而它雖然是三苦的體，卻可以攝在行苦之中。這個也應該這樣。如果說取性不能驅役，所以不是使，那麼三有（tibhava）受生，都是由於取性。如果離開取性，即使有
【English Translation】 English version 'Is ignorance (aviijjā). What is the cause (hetu)? According to the Abhidhamma, there are two distinctions. One is to distinguish ignorance (aviijjā) in relation to the latent tendencies (anusaya). There are two types of ignorance: non-associated and associated. Non-associated ignorance refers to the lack of understanding of the truth (sacca) and objects such as form (rūpa), sound (sadda), smell (gandha), taste (rasa), and touch (photthabba), without combining with all the latent tendencies. This is called non-associated ignorance. Associated ignorance refers to the mind without wisdom in all other defilements (kilesa) except for the aforementioned non-associated ignorance, combining with the latent tendencies. This is called associated ignorance. The second distinction is based on the object. There are two types of ignorance: ignorance of principle and ignorance of fact. Ignorance of principle refers to confusion and lack of understanding of the Four Noble Truths (cattāri ariyasaccāni). Ignorance of fact refers to the inability to correctly understand aggregates (khandha), sense bases (āyatana), elements (dhātu), form (rūpa), sound (sadda), smell (gandha), taste (rasa), etc., leading to the arising of various actions (kamma). These are all latent tendencies of ignorance. According to the Satyasiddhi-śāstra, there are also two types of ignorance: grasping nature (grahaṇa-prakṛti) and arising (udaya). Grasping nature refers to the mind of all ordinary beings (puthujjana) that clings to inherent existence. This grasping nature pervades all three natures of mind: wholesome (kusala), unwholesome (akusala), and neutral (abyākata). Therefore, the Satyasiddhi-śāstra, in the chapter on ignorance, states: 'All ordinary beings who have not entered emptiness constantly have wrong views (micchādiṭṭhi), which is called ignorance.' The text further states: 'In greed (lobha) there is no hatred (dosa), and in hatred there is no greed, but ignorance is not like that; it is everywhere.' This is clearly pervasive. This grasping nature is the fundamental latent tendency of ignorance. Some explain that this grasping nature is the ground of the ten latent tendencies (dasa anusaya), not a latent tendency of ignorance. Why do these people say this? They say that this subtle grasping nature cannot drive beings to wander in samsara, so it is not called a latent tendency. This statement is incorrect. What sutra proves that it is not a latent tendency? The Satyasiddhi-śāstra, in explaining the latent tendency of ignorance, is precisely referring to this. How can it be said that it is not? If it is said that this is the ground of the ten latent tendencies, so it is not a latent tendency of ignorance, then being the ground of the ten latent tendencies, how does that prevent it from being a latent tendency of ignorance? Furthermore, if grasping nature is the ground of the ten latent tendencies, then it cannot be said to be a latent tendency of ignorance. Among the three kinds of suffering (tisso dukkhatā), formations (saṅkhāra) are suffering (dukkha), which is the substance of the three kinds of suffering, and should also not be included in the suffering of formations (saṅkhāradukkhatā) among the three kinds of suffering. However, although it is the substance of the three kinds of suffering, it can be included in the suffering of formations. This should also be the case. If it is said that grasping nature cannot drive beings, so it is not a latent tendency, then the arising of the three realms of existence (tibhava) is all due to grasping nature. If there is no grasping nature, even if there is
諸業。不能牽果。是則取性驅役最強。何為非使。又復論中。隨逐解使。不以驅役解釋使義。驅役之言。自出人口。不關經論。何為用此辨定是非。然彼論中。隨逐解使。隨逐之中。無過取性。何為非使。以斯徴窮。取性是使。不得言非。言現起者。作意而生。止在不善。不通余心。何者是乎。論文不定。人釋種種。有人釋言。貪瞋癡慢及諸見中。各有九品。分前八品。為無明使。第九一品。為餘九使。此言定非。十使之中。皆有九品。云何說言。貪瞋等中無前八品。無明使中。無第九品。是大難解。又如論說。于欲界中貪瞋癡慢。各有九品。斷前六品。成斯陀含。斷後三微。成阿那含。若貪瞋等無前六品。竟何所斷。無明使中。無有後三。復何所除。以此推研。此言叵依。又人復言。簡去鈍使。直就五見。隨義以分。五見之中前之八品。見心未明。不得名見。但可說之為無明使。此同前破。又成實中。不以闇障為無明使。何須分取不了之心為無明使。又成實說。邪明之中。無正慧明。名為無明。若五見中前之八品。見未成故非見使者。前之八品。邪明未成。亦應不得說為無明。又成實言。邪見未成。說之為疑。今云何言邪見未成說為無明。以此推窮。定知。不以見前八品為無明使。若爾用何以為無明。當知。無明就
諸使上。隨義以分。無別心體。云何義分。解釋有三。一就餘九使。隨義以分。餘九使中。有闇障義。斯是無明。故因緣中無明支者。過去煩惱。悉名無明。又論說言。一切煩惱。迷覆人心。皆令盲冥。盲冥猶是無明義也。二三毒分別。除貪除瞋。自餘一切。悉是無明。故論說言。除貪除瞋。余之八使。從捨生故斯名癡也。三就邪見無正慧明。說為無明。此就五見。隨義以分。於五見中。邪心推求。斯名邪見。即此五見。無正慧明。儘是無明。故論說言。邪見之心。無正慧明。名無明也。若無別體。應無十使。釋言。義別故得有之。雖有三解。準依論文。后釋應是無明使體。成實如是。大乘法中。無明有二。一事中無知。不解世法。二性結無明。迷於理實。于中有三。謂粗中細。粗者與彼四住相應。如小乘說。中者所謂恒沙無明。細者所謂無明住地。此等皆是無明使也。問曰。何故小乘法中。不染無知非無明使。大乘是使。小乘法中。但為斷除染污煩惱得滅。便不用。不求如來一切種智。故不說使。大乘法中。求佛種智。不染無知。障佛種智。故說為使。言慢使者。陵物名慢。慢相云何。如涅槃說。慢有八種。八名是何。一直名慢。二名大慢。三名慢慢。四不如慢。五名憍慢。亦名傲慢。六名我慢。七增上慢。八名邪
【現代漢語翻譯】 現代漢語譯本 諸使（一切煩惱）向上發展。隨著意義來區分，沒有獨立的心識本體。什麼是意義上的區分呢？解釋有三種：第一種，就其餘九使（貪、嗔、慢、疑、身見、邊見、邪見、見取見、戒禁取見）而言，隨著意義來區分。其餘九使中，有黑暗矇蔽的意義，這就是無明（avidyā）。所以因緣法中的無明支，指的是過去的煩惱，都叫做無明。而且論中說，一切煩惱，迷惑覆蓋人心，都使人盲昧昏暗，盲昧昏暗就是無明的意義。第二種，從三毒（貪、嗔、癡）來分別，除去貪和嗔，其餘一切都是無明。所以論中說，除去貪和嗔，其餘的八使，是從舍（癡）產生的，因此叫做癡。第三種，就邪見沒有正確的智慧光明來說，稱為無明。這是就五見（身見、邊見、邪見、見取見、戒禁取見）而言，隨著意義來區分。在五見中，邪心推求，就叫做邪見。這五見，沒有正確的智慧光明，都是無明。所以論中說，邪見之心，沒有正確的智慧光明，就叫做無明。如果無明沒有獨立的本體，就不應該有十使（貪、嗔、慢、疑、身見、邊見、邪見、見取見、戒禁取見、無明）。解釋說，因為意義不同，所以才會有十使。雖然有三種解釋，但依據論文來看，最後一種解釋應該是無明使的本體。成實宗是這樣認為的。大乘佛法中，無明有兩種：一種是事中無知，不瞭解世間法；另一種是性結無明，迷惑于真理實相。其中又有三種，即粗、中、細。粗的無明與四住地煩惱相應，如小乘所說。中的無明是恒沙無明。細的無明是無明住地。這些都是無明使。問：為什麼小乘佛法中，不染污的無知不是無明使，而大乘是無明使呢？小乘佛法中，只是爲了斷除染污的煩惱而得到解脫，所以不需要，也不追求如來的一切種智，因此不說無明是使。大乘佛法中，追求佛的一切種智，不染污的無知，會障礙佛的一切種智，所以說無明是使。說到慢使，輕視他人叫做慢。慢的相狀是什麼呢？如《涅槃經》所說，慢有八種。這八種名稱是什麼呢？一是慢，二是大慢，三是慢慢，四是不如慢，五是憍慢，也叫傲慢，六是我慢，七是增上慢，八是邪慢。
【English Translation】 English version The 'anusayas' (latent tendencies/defilements) ascend. They are divided according to their meanings, without a separate mind-essence. What is the division according to meaning? There are three explanations: First, with regard to the remaining nine 'anusayas' (greed, hatred, pride, doubt, view of self, extreme views, wrong views, holding to views, holding to precepts), they are divided according to their meanings. Among the remaining nine 'anusayas', there is the meaning of darkness and obstruction, and this is 'avidyā' (ignorance). Therefore, the 'avidyā' branch in the chain of dependent origination refers to past afflictions, all of which are called 'avidyā'. Moreover, the treatise says that all afflictions, deluding and covering people's minds, cause them to be blind and dark. Blindness and darkness are the meaning of 'avidyā'. Second, from the perspective of the three poisons (greed, hatred, and delusion), excluding greed and hatred, everything else is 'avidyā'. Therefore, the treatise says that excluding greed and hatred, the remaining eight 'anusayas' arise from 'moha' (delusion), hence they are called 'moha'. Third, with regard to wrong views lacking correct wisdom and clarity, it is called 'avidyā'. This is with regard to the five views (view of self, extreme views, wrong views, holding to views, holding to precepts), divided according to their meanings. Among the five views, the mind seeking wrongly is called wrong view. These five views, lacking correct wisdom and clarity, are all 'avidyā'. Therefore, the treatise says that the mind of wrong view, lacking correct wisdom and clarity, is called 'avidyā'. If 'avidyā' does not have a separate essence, there should not be ten 'anusayas' (greed, hatred, pride, doubt, view of self, extreme views, wrong views, holding to views, holding to precepts, and ignorance). The explanation is that because the meanings are different, they can exist. Although there are three explanations, according to the text of the treatise, the last explanation should be the essence of the 'avidyā anusaya'. This is the view of the Satyasiddhi School. In Mahayana Buddhism, there are two types of 'avidyā': one is ignorance of things, not understanding worldly phenomena; the other is 'svabhāva-bandha-avidyā' (innate ignorance), being deluded about the true reality. Among these, there are three types: coarse, intermediate, and subtle. Coarse 'avidyā' corresponds to the four abodes of defilements, as described in Hinayana. Intermediate 'avidyā' is like the 'asankhyeya-kalpa' (countless eons) of 'avidyā'. Subtle 'avidyā' is the 'avidyā-bhumi' (ground of ignorance). These are all 'avidyā anusayas'. Question: Why is non-defiled ignorance not an 'avidyā anusaya' in Hinayana Buddhism, but it is in Mahayana? In Hinayana Buddhism, it is only for cutting off defiled afflictions to attain liberation, so it is not needed, and one does not seek the 'sarvajñāna' (all-knowing wisdom) of the Tathagata, so it is not said to be an 'anusaya'. In Mahayana Buddhism, one seeks the 'buddha-jñāna' (wisdom of the Buddha), and non-defiled ignorance obstructs the 'buddha-jñāna', so it is said to be an 'anusaya'. Speaking of the 'māna anusaya' (pride), looking down on others is called 'māna' (pride). What is the characteristic of 'māna'? As the Nirvana Sutra says, there are eight types of 'māna'. What are these eight names? First is 'māna' (pride), second is 'ati-māna' (excessive pride), third is 'māna-ati-māna' (pride of pride), fourth is 'hina-māna' (inferiority complex), fifth is 'abhimāna' (conceit), also called 'unmāna' (arrogance), sixth is 'ātma-māna' (self-pride), seventh is 'adhimāna' (exaggerated pride), and eighth is 'mithyā-māna' (false pride).
慢。此義廣釋如八慢章。所言疑者。于境不決。猶預曰疑。疑有二種。一者疑事。如夜觀樹疑為是人為非人等。二者疑理。疑諸諦等。小乘法中。唯取疑理說為疑使。大乘通取皆須斷。故十使名相。辨之粗爾。
第二門中。三性分別。言三性者。所謂善惡無記法也。若依毗曇。欲界地中身邊兩見。一向無記不記。不因是見墮惡道。故地論中。亦同此說。余之八使。一向不善。上二界中一切諸使。悉是無記。若依成實。三界上下一切十使。悉是不善。故彼成實雜問品云。身邊二見是諸見本。云何無記。問曰。十使若俱不善。善無記中取性無明是不善不。有人釋言。善無記中取性無明。是善無記。非是不善。此義不然。凡言不善。違理為義。此既違理。何為不得說為不善。若是不善。云何得在善無記中。釋言。性惡在於相善及無記中。竟有何咎。若使性惡不得在於善無記中。生滅行苦。亦應不在樂舍受中。以此類彼。其義相似。問曰。若使善中取性是不善者。善與取性為一為異。若當是一。取性不善。善亦不善。善是善故。取性亦善。斷取性時。善亦應斷。若當是異。取性便非相善之體。取性有漏。善應無漏。釋言。不定善據其相取性據體。體相別故。不得定一。不定一故。善感樂受。性招行苦。善資出世。取性障
【現代漢語翻譯】 慢。此義廣釋如八慢章。所言疑者。于境不決，猶豫曰疑。疑有兩種。一者疑事，如夜觀樹疑為是人為非人等。二者疑理，疑諸諦（Satya，真諦）等。小乘法中，唯取疑理說為疑使。大乘通取皆須斷。故十使名相，辨之粗爾。
第二門中，三性分別。言三性者，所謂善、惡、無記法也。若依毗曇（Abhidhamma，阿毗達摩），欲界地中身邊（Sakkāya-ditthi，有身見）兩見，一向無記不記，不因是見墮惡道。故地論中，亦同此說。余之八使，一向不善。上二界中一切諸使，悉是無記。若依成實（Satya-siddhi-śāstra，成實論），三界上下一切十使，悉是不善。故彼成實雜問品云：『身邊二見是諸見本，云何無記？』問曰：『十使若俱不善，善無記中取性無明是不善不？』有人釋言：『善無記中取性無明，是善無記，非是不善。』此義不然。凡言不善，違理為義。此既違理，何為不得說為不善？若是不善，云何得在善無記中？釋言：『性惡在於相善及無記中，竟有何咎？』若使性惡不得在於善無記中，生滅行苦，亦應不在樂舍受中。以此類彼，其義相似。問曰：『若使善中取性是不善者，善與取性為一為異？若當是一，取性不善，善亦不善。善是善故，取性亦善。斷取性時，善亦應斷。若當是異，取性便非相善之體。取性有漏，善應無漏。』釋言：『不定善據其相，取性據體。體相別故，不得定一。不定一故，善感樂受，性招行苦，善資出世，取性障』
【English Translation】 『Conceit (Māna).』 This meaning is extensively explained in the chapter on the Eight Conceits. 『Doubt (Vicikicchā)』 refers to indecision regarding an object, hesitating and being uncertain. There are two types of doubt: first, doubt about events, such as observing a tree at night and doubting whether it is a person or not; second, doubt about principles, such as doubting the Truths (Satya). In the Hinayana teachings, only doubt about principles is considered a fetter of doubt. The Mahayana encompasses both, and both must be severed. Therefore, the names and characteristics of the Ten Fetters are roughly distinguished in this way.
In the second section, the Three Natures are distinguished. The Three Natures refer to good, evil, and neutral (avyākrta) dharmas. According to the Abhidhamma, in the Desire Realm, the two views of 『belief in a self』 (Sakkāya-ditthi) are invariably neutral and do not cause one to fall into evil destinies because of these views. Therefore, the Treatise on the Stages (Yogācārabhūmi-śāstra) also says the same. The remaining eight fetters are invariably unwholesome. All the fetters in the upper two realms are neutral. According to the Satyasiddhi-śāstra, all ten fetters in the three realms, both above and below, are unwholesome. Therefore, the Miscellaneous Questions chapter of the Satyasiddhi-śāstra says: 『The two views of belief in a self are the root of all views; how can they be neutral?』 Question: 『If all ten fetters are unwholesome, is the inherent ignorance (avidyā) taken from the wholesome neutral also unwholesome?』 Some explain: 『The inherent ignorance taken from the wholesome neutral is wholesome neutral, not unwholesome.』 This explanation is not correct. Generally speaking, 『unwholesome』 means contrary to principle. Since this is contrary to principle, why can't it be said to be unwholesome? If it is unwholesome, how can it be in the wholesome neutral? The explanation is: 『The nature of evil is in the aspect of good and neutral; what fault is there?』 If the nature of evil cannot be in the wholesome neutral, then the suffering of arising, dwelling, changing, and ceasing should also not be in the pleasant and neutral feelings. Using this analogy, the meaning is similar. Question: 『If the inherent nature taken from the good is unwholesome, are the good and the inherent nature one or different? If they are one, the inherent nature is unwholesome, and the good is also unwholesome. Since the good is good, the inherent nature is also good. When the inherent nature is severed, the good should also be severed. If they are different, the inherent nature is not the substance of the aspect of good. The inherent nature is afflicted, and the good should be unconditioned.』 The explanation is: 『The impermanent good is based on its aspect, and the inherent nature is based on its substance. Because the substance and aspect are different, they cannot be definitely one. Because they are not definitely one, the good brings about pleasant feelings, and the nature invites the suffering of conditioned existence. The good supports transcendence, and the inherent nature obstructs.』
道。得出世時。斷除取性。善資不亡。不定異故。善業受果。必依取性。取性是漏。善名有漏。善中取性。一異如是。無記亦然。問曰。上界所有十使若是不善。是不善為繫上界為系下地。此義不定。上界所有善無記中取性無明。性雖不善非起不善。系屬上界。若論現起。十使不善。系屬欲界。彼成實中欲界不善。得寄起故。問曰。若爾上界起使系屬欲界。是則上界應無煩惱。若無煩惱。應是無漏。應是出世。釋言。上界現起不善。唯屬欲界。與上界合。故非無漏。又彼善中有取性故。不名無漏。非無漏故。不名出世。大乘法中。義有兩兼。若望果報。同阿毗曇故。大品云。上界十使。是其無記。對理而辨義同成實。一切十使皆是不善。
第三利鈍見修分別。先辨利鈍。依如毗曇。前五是利。推求性故。后五是鈍。非推求故。若依成實。總相兼分相同毗曇。以實細論。前五唯利。后五種中貪瞋慢疑一向是鈍。無明不定。若就五見以說無明。無明是利。彼說邪明為無明。故就余說者。無明是鈍。大乘法中。俱有此相。若復通論。十使之中。俱有利鈍。數起名利。不數名鈍(此一門竟)。
次分見修。如毗曇中。苦忍已去十五心來。名為見道。須陀已上終至無學。名為修道。若依成實。總相觀諦。不得說言苦
忍已去。但得說言無想位中名為見道。修道如前。大乘法中。初地見道二地已上。名為修道。見修如是。就十使中。五見及疑。唯障見諦。名為見惑。貪瞋慢癡。通障見修。障見諦者。判為見惑。障修道者。判為修惑。毗曇法中。依見所起貪瞋癡慢。能障見諦。緣事生者。能障修道。成實法中。貪瞋癡慢皆帶取性。取性重者。能障見諦。取性微者。能障修道。大乘所說一切煩惱。無不迷理。于中粗者。判為見惑。細為修惑。問曰。此二起在何處。若依毗曇。見道已前。二輪並起。須陀已上。單起修惑。成實法中。文無定判。準義以分。見道已前。單起見惑修惑成就而不現行。須陀已上。單起修惑。問曰。何故毗曇法中。見諦已前二輪並起。成實見前單起見惑。釋言。毗曇約境分惑。迷理生者。判為見惑。緣事生者。判為修惑。凡夫本來常具此二。是故並起。成實法中。一切十使。斯帶取性。因皆迷理。但約輕重以分二惑。凡夫所起一切煩惱。取性心重。入見道時。重取永亡。故凡所起悉名見惑。聖人煩惱取性輕薄。凡夫起惑不能如是。是故凡夫不起修惑。但可成就。問曰。修惑由來未起。云何成就。釋言。見惑是修惑因。以有見因修果定起。故曰成就。問曰。成實破毗曇家離欲界欲初禪未現已得成就。彼文破曰。云何
【現代漢語翻譯】 現代漢語譯本： 忍已過去。但可以這樣說，在無想位中，這被稱為見道。修道的方法和之前一樣。在大乘佛法中，初地菩薩的境界是見道，二地及以上的菩薩境界被稱為修道。見道和修道就是這樣區分的。就十使（十種根本煩惱）來說，五見（身見、邊見、邪見、見取見、戒禁取見）和疑，僅僅障礙見諦（證悟真理），被稱為見惑。貪、瞋、慢、癡，則同時障礙見諦和修道。障礙見諦的，被判定為見惑；障礙修道的，被判定為修惑。在毗曇宗的教義中，依見解而產生的貪、瞋、癡、慢，能夠障礙見諦；緣于具體事物而產生的貪、瞋、癡、慢，能夠障礙修道。在成實宗的教義中，貪、瞋、癡、慢都帶有執取的性質。執取性質重的，能夠障礙見諦；執取性質輕微的，能夠障礙修道。大乘佛法所說的一切煩惱，沒有不是迷惑真理的。其中粗重的，被判定為見惑；細微的，被判定為修惑。 問：這兩種惑（見惑和修惑）在什麼階段產生？如果按照毗曇宗的說法，在見道之前，見惑和修惑同時產生。證得須陀洹果位以上，就只產生修惑。在成實宗的教義中，經文中沒有明確的判定。按照義理來區分，在見道之前，只產生見惑，修惑已經成就但沒有顯現。證得須陀洹果位以上，就只產生修惑。 問：為什麼在毗曇宗的教義中，見諦之前見惑和修惑同時產生，而成實宗認為見道之前只產生見惑？ 答：解釋是，毗曇宗是根據所緣的境界來區分煩惱。因迷惑真理而產生的，被判定為見惑；因緣于具體事物而產生的，被判定為修惑。凡夫本來就同時具有這兩種煩惱，所以同時產生。在成實宗的教義中，所有的十使都帶有執取的性質，其根本原因都是迷惑真理。只是根據輕重來區分兩種惑。凡夫所產生的一切煩惱，執取心很重。進入見道時，這種沉重的執取永遠消失。所以凡夫所產生的一切煩惱都被稱為見惑。聖人的煩惱執取性質輕微。凡夫產生煩惱不能像聖人那樣。所以凡夫不產生修惑，只是可以成就。 問：修惑從來沒有產生，怎麼能說成就呢？ 答：解釋是，見惑是修惑的因。因為有見惑這個因，修惑這個果必定會產生，所以說成就。 問：成實宗反駁毗曇宗關於離欲界欲而初禪未現時已得成就的說法。他們反駁說：『云何...』
【English Translation】 English version: 'Ren' (patience) has passed. But it can be said that in the 'Wu Xiang Wei' (state of non-perception), it is called 'Jian Dao' (path of seeing). 'Xiu Dao' (path of cultivation) is the same as before. In 'Da Cheng Fa' (Mahayana Buddhism), the 'Chu Di' (first ground) is the 'Jian Dao' (path of seeing), and the second ground and above are called 'Xiu Dao' (path of cultivation). 'Jian' (seeing) and 'Xiu' (cultivation) are like this. Regarding the 'Shi Shi' (ten fetters), the 'Wu Jian' (five views: 'Shen Jian' (belief in a self), 'Bian Jian' (belief in extremes), 'Xie Jian' (wrong view), 'Jian Qu Jian' (holding onto views), 'Jie Jin Qu Jian' (attachment to rituals and rules)) and 'Yi' (doubt) only obstruct 'Jian Di' (seeing the truth), and are called 'Jian Huo' (delusions of seeing). 'Tan' (greed), 'Chen' (anger), 'Man' (pride), and 'Chi' (ignorance) obstruct both 'Jian Di' (seeing the truth) and 'Xiu Dao' (path of cultivation). Those that obstruct 'Jian Di' (seeing the truth) are judged as 'Jian Huo' (delusions of seeing); those that obstruct 'Xiu Dao' (path of cultivation) are judged as 'Xiu Huo' (delusions of cultivation). In 'Pi Tan Fa' (Abhidharma), 'Tan' (greed), 'Chen' (anger), 'Chi' (ignorance), and 'Man' (pride) arising from views can obstruct 'Jian Di' (seeing the truth); those arising from matters can obstruct 'Xiu Dao' (path of cultivation). In 'Cheng Shi Fa' (Satyasiddhi School), 'Tan' (greed), 'Chen' (anger), 'Chi' (ignorance), and 'Man' (pride) all carry the nature of attachment. Those with a heavy nature of attachment can obstruct 'Jian Di' (seeing the truth); those with a slight nature of attachment can obstruct 'Xiu Dao' (path of cultivation). All afflictions spoken of in 'Da Cheng' (Mahayana) invariably obscure the truth. Among them, the coarse ones are judged as 'Jian Huo' (delusions of seeing); the subtle ones are 'Xiu Huo' (delusions of cultivation). Question: Where do these two 'Huo' (delusions) arise? According to 'Pi Tan' (Abhidharma), before 'Jian Dao' (path of seeing), the two wheels (of 'Jian Huo' (delusions of seeing) and 'Xiu Huo' (delusions of cultivation)) arise together. Above 'Sutuo' (Sotapanna), only 'Xiu Huo' (delusions of cultivation) arises. In 'Cheng Shi Fa' (Satyasiddhi School), there is no definite judgment in the text. According to the meaning, before 'Jian Dao' (path of seeing), only 'Jian Huo' (delusions of seeing) arises, and 'Xiu Huo' (delusions of cultivation) is accomplished but not manifested. Above 'Sutuo' (Sotapanna), only 'Xiu Huo' (delusions of cultivation) arises. Question: Why in 'Pi Tan Fa' (Abhidharma) do the two wheels arise together before 'Jian Di' (seeing the truth), while 'Cheng Shi' (Satyasiddhi) believes that only 'Jian Huo' (delusions of seeing) arises before 'Jian Dao' (path of seeing)? Answer: The explanation is that 'Pi Tan' (Abhidharma) distinguishes 'Huo' (delusions) according to the object of perception. Those arising from obscuring the truth are judged as 'Jian Huo' (delusions of seeing); those arising from matters are judged as 'Xiu Huo' (delusions of cultivation). Ordinary people inherently possess both of these, so they arise together. In 'Cheng Shi Fa' (Satyasiddhi School), all ten fetters carry the nature of attachment, and the root cause is obscuring the truth. They are only distinguished into two 'Huo' (delusions) according to their severity. All afflictions arising from ordinary people have a heavy attachment mind. When entering 'Jian Dao' (path of seeing), this heavy attachment is forever lost. Therefore, all afflictions arising from ordinary people are called 'Jian Huo' (delusions of seeing). The afflictions of sages have a slight nature of attachment. Ordinary people cannot generate afflictions like sages. Therefore, ordinary people do not generate 'Xiu Huo' (delusions of cultivation), but can only accomplish them. Question: 'Xiu Huo' (delusions of cultivation) has never arisen, how can it be said to be accomplished? Answer: The explanation is that 'Jian Huo' (delusions of seeing) is the cause of 'Xiu Huo' (delusions of cultivation). Because there is the cause of 'Jian Huo' (delusions of seeing), the result of 'Xiu Huo' (delusions of cultivation) will definitely arise, so it is said to be accomplished. Question: 'Cheng Shi' (Satyasiddhi) refutes 'Pi Tan's' (Abhidharma's) statement that one has already achieved accomplishment when one has left the desire realm but the first 'Chan' (dhyana) has not yet manifested. They refute by saying: 'How can...'
未入已得成就。如人不識一字自言解書。是所不應。準彼類惑。不應未起已得成就。釋言。惑心與善心異。不得相類。惑則久習堅強難斷。雖復未起。克必當生。故說成就。善法難生。雖有前因。未必當起故。未起者不名成就。不類在斯。大乘法中見修二惑。凡時並起。無明住地。先常行故。見諦已上。唯起修惑。見修如是。
第四明使相應不同。于中有二。一約六識以明諸使相應不同。依如毗曇。貪瞋二使及相應無明。皆通六識。不共無明及餘七使。唯在意地。若依成實。取性無明。遍通六識。自餘一切。唯在意地。大智論中。同毗曇說。二對五受以明諸使相應差別。言五受者。所謂苦樂憂喜及舍。五識地中逼惱名苦。適悅名樂。意識地中愁惱名憂。慶悅名喜。舍通六識。五受如是。相應云何。依如毗曇。使與五受同時相應。彼說。欲界具有五受。就此地中。不共無明唯舍相應。疑使與彼憂舍相應。以疑惱故。與憂相應。息時在舍。故舍相應論言。欲界喜粗疑細。是故不與喜受相應。在意地故。不與苦樂二受相應。身邊兩見戒見二取。及與慢使喜舍相應。異見暢心高慢揆意。故喜相應。息與舍俱。故舍相應。非憂戚行。是故不與憂苦相應。在意地故。非樂相應。邪見一使。憂喜及舍三受相應。彼邪見人。聞有
【現代漢語翻譯】 現代漢語譯本 未入已得成就，就像一個人不認識一個字卻自稱懂得書寫，這是不應該的。按照這類迷惑來衡量，不應該在（煩惱）未生起時就說已經成就。（解釋：）迷惑之心與善良之心不同，不能相提並論。迷惑是長期熏習形成的，堅固而難以斷除，即使尚未生起，但必定會產生，所以說已經成就。善良之法難以產生，即使有之前的因，也未必會生起，所以未生起的不能稱為成就。不同之處就在這裡。在大乘佛法中，見惑和修惑，在凡夫位時同時生起，因為無明住地（Avidya-bhumi）先前一直存在。見道之後，只生起修惑。見惑和修惑的情況就是這樣。 第四，說明煩惱（使，Kleshas）的相應不同。其中有兩點。一是根據六識（Six consciousnesses）來說明諸煩惱的相應不同。按照《阿毗達摩》（Abhidharma）的說法，貪（Lobha）、嗔（Dvesha）二使以及相應的無明（Avidya），都通於六識。不共無明（Asadharana-avidya）以及其餘七使，只存在於意地（Manas）。如果按照《成實論》（Satyasiddhi Shastra）的說法，取性無明（Prakriti-avidya）遍通於六識，其餘一切煩惱都只存在於意地。《大智度論》（Mahaprajnaparamita Shastra）中的說法，與《阿毗達摩》相同。二是針對五受（Five feelings）來說明諸煩惱的相應差別。所說的五受，就是苦（Dukkha）、樂（Sukha）、憂（Daurmanasya）、喜（Pramudita）以及舍（Upeksha）。五識（Five consciousnesses）的境界中，逼迫惱亂稱為苦，舒適喜悅稱為樂。意識（Manas）的境界中，愁悶惱怒稱為憂，慶幸喜悅稱為喜。舍通於六識。五受的情況就是這樣。相應的情況是怎樣的呢？按照《阿毗達摩》的說法，煩惱與五受同時相應。他們說，欲界（Kamadhatu）具有五受。在這個境界中，不共無明只與舍受相應。疑使（Vicikitsa）與憂受和舍受相應，因為疑惑使人煩惱，所以與憂受相應，平息時處於舍受，所以與舍受相應。《論》中說，欲界的喜是粗糙的，疑是細微的，所以不與喜受相應。因為存在於意地，所以不與苦受和樂受相應。身見（Satkayadrishti）、邊見（Antagrahadrishti）、戒禁取見（Silavrataparamarsa）和見取見（Atmavada-upadanagrahadrishti），以及慢使（Mana），與喜受和舍受相應。異見使人心暢快，高慢使人衡量比較，所以與喜受相應，平息時處於舍受，所以與舍受相應。不是憂愁悲慼的行為，所以不與憂受和苦受相應。因為存在於意地，所以不與樂受相應。邪見（Mithyadrishti）這一煩惱，與憂受、喜受以及舍受這三種感受相應。那些持有邪見的人，聽到有...
【English Translation】 English version 'Non-attainment is considered as attainment.' It's like someone who doesn't recognize a single word claiming to understand writing. This is inappropriate. Judging by such delusions, it's inappropriate to say that attainment is achieved before (afflictions) have arisen. (Explanation:) The mind of delusion is different from the mind of goodness and cannot be compared. Delusions are long-practiced, firm, and difficult to cut off. Even if they haven't arisen, they are certain to arise, hence the saying 'attainment.' Good dharmas are difficult to arise; even if there is a prior cause, they may not necessarily arise, so those that haven't arisen are not called 'attainment.' The difference lies here. In Mahayana Buddhism, the afflictions of view (Darshana-kleshas) and cultivation (Bhavana-kleshas) arise simultaneously in the state of ordinary beings because the ground of ignorance (Avidya-bhumi) has always been present. After seeing the truth, only the afflictions of cultivation arise. Such are the afflictions of view and cultivation. Fourth, explaining the differences in correspondence of the afflictions (Kleshas). There are two points here. First, explaining the different correspondences of the afflictions based on the six consciousnesses (Six consciousnesses). According to the Abhidharma, the two afflictions of greed (Lobha) and hatred (Dvesha), as well as the corresponding ignorance (Avidya), are common to all six consciousnesses. Non-common ignorance (Asadharana-avidya) and the remaining seven afflictions exist only in the mind-basis (Manas). According to the Tattvasiddhi Shastra, inherent ignorance (Prakriti-avidya) is common to all six consciousnesses, while all other afflictions exist only in the mind-basis. The Mahaprajnaparamita Shastra says the same as the Abhidharma. Second, explaining the differences in correspondence of the afflictions based on the five feelings (Five feelings). The five feelings are suffering (Dukkha), pleasure (Sukha), sorrow (Daurmanasya), joy (Pramudita), and equanimity (Upeksha). In the realm of the five consciousnesses (Five consciousnesses), oppression and annoyance are called suffering, and comfort and joy are called pleasure. In the realm of the mind-consciousness (Manas), worry and anger are called sorrow, and happiness and joy are called joy. Equanimity is common to all six consciousnesses. Such are the five feelings. What is the correspondence like? According to the Abhidharma, afflictions correspond simultaneously with the five feelings. They say that the desire realm (Kamadhatu) has all five feelings. In this realm, non-common ignorance corresponds only with equanimity. Doubt (Vicikitsa) corresponds with sorrow and equanimity because doubt causes annoyance, so it corresponds with sorrow; when it subsides, it is in equanimity, so it corresponds with equanimity. The Treatise says that joy in the desire realm is coarse, while doubt is subtle, so it does not correspond with joy. Because it exists in the mind-basis, it does not correspond with suffering and pleasure. The view of self (Satkayadrishti), the view of extremes (Antagrahadrishti), the adherence to precepts (Silavrataparamarsa), and the grasping of views (Atmavada-upadanagrahadrishti), as well as conceit (Mana), correspond with joy and equanimity. Different views make the mind happy, and arrogance makes people measure and compare, so it corresponds with joy; when it subsides, it is in equanimity, so it corresponds with equanimity. It is not an act of sorrow or grief, so it does not correspond with sorrow and suffering. Because it exists in the mind-basis, it does not correspond with pleasure. The affliction of wrong view (Mithyadrishti) corresponds with the three feelings of sorrow, joy, and equanimity. Those who hold wrong views, upon hearing that there is...
因果則生憂惱。故憂相應。聞無則喜故喜相應。息與舍合故舍想應。在意地故。不與苦樂二受相應。貪與喜樂舍受相應。以通六識染著行故。喜樂相應。息在舍故。與舍受相應。非違惱行。是故不與憂苦相應。瞋與憂苦舍受相應。對貪可知。相應無明。五受相應。以常遍故。彼說。初禪無憂無苦。有餘三受。彼眼耳身三識。身中猶有樂受。定內有喜。定外有舍。就此地中。不共無明。唯舍相應。五見疑慢喜舍相應。在意地故。問曰。欲界疑喜不俱。何故初禪疑喜相應。論言。是中無餘根性。故與相應。彼說定內無餘根性。不論定外。問曰。疑心不決。應惱。云何得與喜受相應。釋言。此喜非解理喜。故得相應。雖與相應。但有喜體而無喜用。余禪亦爾。貪使及與相應無明。喜樂及舍三受相應。彼無瞋使。所以不說。二禪地中。唯有喜舍。於此地中。不共無明。唯舍相應。自餘一切喜舍相應。三禪地中。唯有樂舍。於此地中。不共無明。唯舍相應。自餘一切。樂舍相應。四禪已上。唯有舍受。一切煩惱。皆舍相應。若依成實前後相應。不在同時。從前受心生后十使。相應不捨。故名相應。彼說。欲界乃至四禪。皆具五受。于中貪使。喜樂相應。瞋使與彼憂苦相應。自餘八使。舍受相應。取性無明。五受相應。空處已上。
【現代漢語翻譯】 現代漢語譯本 因果產生憂愁煩惱，所以與憂相應。聽到沒有因果則歡喜，所以與喜相應。呼吸停止與舍（不苦不樂的感受）結合，所以與舍想相應。因為在意識層面，所以不與苦、樂兩種感受相應。貪與喜、樂、舍三種感受相應，因為貫通六識的染著行為，所以與喜樂相應。呼吸停止在於舍，所以與舍受相應。不是違背惱怒的行為，因此不與憂苦相應。嗔與憂、苦、舍三種感受相應，對照貪可以理解。與無明（佛教術語，指對事物真相的迷惑和無知）相應的，是五種感受都相應，因為無明是常遍存在的。他們說，初禪（佛教禪定的一種境界）沒有憂愁和痛苦，只有剩餘的三種感受。他們的眼、耳、身三種識，在身體中仍然有樂受。定內有喜，定外有舍。在這個禪定境界中，不共無明（與生俱來的無明）只與舍相應。五見（身見、邊見、邪見、見取見、戒禁取見）、疑、慢與喜、舍相應，因為在意識層面。有人問：欲界（佛教六道輪迴中的一道）的疑和喜不會同時出現，為什麼初禪的疑和喜會相應？論中說：這裡沒有其他的根性，所以與喜相應。他們說，定內沒有其他的根性，不討論定外的情況。有人問：疑心猶豫不決，應該感到煩惱，怎麼能與喜受相應？解釋說：這種喜不是理解真理的喜悅，所以可以相應。雖然與喜相應，但只有喜的本體而沒有喜的作用，其餘的禪定境界也是這樣。貪使（貪慾的驅使）以及與之相應的無明，與喜、樂、舍三種感受相應。因為沒有嗔使，所以沒有說嗔使。二禪（佛教禪定的一種境界）的境界中，只有喜和舍。在這個境界中，不共無明只與舍相應，其餘一切都與喜舍相應。三禪（佛教禪定的一種境界）的境界中，只有樂和舍。在這個境界中，不共無明只與舍相應，其餘一切都與樂舍相應。四禪（佛教禪定的一種境界）以上，只有舍受，一切煩惱都與舍相應。如果依據成實宗的觀點，前後相應，不在同一時間。從之前的感受之心產生之後的十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），相應而不捨棄，所以叫做相應。他們說，欲界乃至四禪，都具備五種感受。其中貪使與喜樂相應，嗔使與憂苦相應，其餘八使與舍受相應。取性無明與五受相應。空無邊處以上。
【English Translation】 English version Sorrow and vexation arise from causes and conditions, hence the correspondence with sorrow. Hearing of no causes and conditions brings joy, hence the correspondence with joy. The cessation of breath combines with equanimity (neither bitter nor pleasant feeling), hence the correspondence with the thought of equanimity. Because it is at the level of consciousness, it does not correspond with the two feelings of suffering and pleasure. Greed corresponds with the three feelings of joy, pleasure, and equanimity, because it penetrates the defiled actions of the six consciousnesses, hence the correspondence with joy and pleasure. The cessation of breath lies in equanimity, hence the correspondence with the feeling of equanimity. It is not an act of opposing and vexing, therefore it does not correspond with sorrow and suffering. Anger corresponds with the three feelings of sorrow, suffering, and equanimity, which can be understood by comparing it with greed. Corresponding to ignorance (Avidya, a Buddhist term referring to delusion and ignorance of the true nature of things) are all five feelings, because ignorance is constantly pervasive. They say that the first Dhyana (a state of meditative absorption in Buddhism) has no sorrow or suffering, only the remaining three feelings. Their three consciousnesses of eye, ear, and body still have the feeling of pleasure in the body. Within the Samadhi (state of meditative concentration) there is joy, and outside the Samadhi there is equanimity. In this state of Samadhi, innate ignorance (Sahaja Avidya) only corresponds with equanimity. The five views (Sakkayaditthi, Vicikiccha, Silabbataparamasa, Ditthupadana, and Attavadupadana), doubt, and pride correspond with joy and equanimity, because they are at the level of consciousness. Someone asks: Doubt and joy do not occur simultaneously in the desire realm (Kāmadhātu, one of the realms in the Buddhist cycle of rebirth), why do doubt and joy correspond in the first Dhyana? The treatise says: There are no other faculties here, so it corresponds with joy. They say that there are no other faculties within the Samadhi, and they do not discuss the situation outside the Samadhi. Someone asks: A doubtful mind is hesitant and should feel vexed, how can it correspond with the feeling of joy? The explanation is: This joy is not the joy of understanding the truth, so it can correspond. Although it corresponds with joy, it only has the substance of joy but not the function of joy, and the same is true for the remaining Dhyana states. The driving force of greed (Tanha) and the corresponding ignorance correspond with the three feelings of joy, pleasure, and equanimity. Because there is no driving force of anger, it is not mentioned. In the realm of the second Dhyana, there are only joy and equanimity. In this realm, innate ignorance only corresponds with equanimity, and everything else corresponds with joy and equanimity. In the realm of the third Dhyana, there are only pleasure and equanimity. In this realm, innate ignorance only corresponds with equanimity, and everything else corresponds with pleasure and equanimity. Above the fourth Dhyana, there is only the feeling of equanimity, and all afflictions correspond with equanimity. If based on the view of the Satyasiddhi School, the correspondence is sequential, not simultaneous. From the previous mind of feeling arises the subsequent ten fetters (greed, hatred, delusion, pride, doubt, personality view, extreme view, wrong view, attachment to views, and attachment to rites and rituals), corresponding without abandoning, so it is called correspondence. They say that the desire realm up to the fourth Dhyana all possess the five feelings. Among them, the driving force of greed corresponds with joy and pleasure, the driving force of anger corresponds with sorrow and suffering, and the remaining eight driving forces correspond with equanimity. Ignorance of grasping nature corresponds with the five feelings. Above the sphere of infinite space.
無有苦樂。有餘三受。于中貪使。唯喜相應。瞋使唯與憂受相應。自餘八使。唯舍相應。取性遍通。約識就受。辨之粗爾。
第五約境隨界分別。先對境論。境謂理事。理謂四諦。事謂一切陰界入等。依如毗曇。身邊二見。唯迷苦諦。果處起故。戒取次寬。迷苦及道。不迷集滅。何故如是。世間之人。多謂苦行能盡往業。故說迷苦。如須跋等。或復有人。取著諸見及施戒等。非真道法。以為真道。說為能凈。迷覆真道。故說迷道。是故論言。內迷之者。見苦則斷。外迷之者。見道方除。何者內外。而復說言迷內迷外。釋言。戒取緣有漏生。苦諦是其有漏法中之理。理性故說名為內。道諦是其有漏法外之理性故。說之為外。若人直謂現受苦果酬其往因而得脫者。名為內迷。良以受苦不能壞障得解脫。故取為能壞。取為能脫。故說為迷。若人取彼持戒等行。以為真道。說為能凈。迷覆真道。故說為外迷。彼內迷者。見苦之時。知苦不能壞障得脫。彼見方斷。外迷之者。見真道時。方知戒等非真道。故彼見方斷。是故說為道非道凈。世間無人取集能凈。故不迷集。戒取之人。為求滅果。終不取滅為能凈因。故不迷滅。又說。滅諦離過。清凈非顛倒見。故不迷滅。問曰。世人取苦能凈名迷苦者。彼戒取人。取戒取施取諸
【現代漢語翻譯】 現代漢語譯本：沒有苦和樂的感受。只有剩下的三種感受（喜、憂、舍）。在這些感受中，貪慾的隨眠煩惱只與喜受相應。嗔恚的隨眠煩惱只與憂受相應。其餘八種隨眠煩惱只與舍受相應。『取』這種心所的性質普遍存在於各種情況。這裡是根據『識』來就感受進行辨別，所以說得比較粗略。
第五，根據境界和所處的界（欲界、色界、無色界）來分別。首先討論對境的情況。境界指的是事和理。理指的是四聖諦。事指的是一切五陰、十二處、十八界等。根據《阿毗達磨》的說法，『身見』（認為五蘊之身是我）和『邊見』（認為斷滅或常恒）這兩種邪見，只是迷惑于苦諦，因為它們是從苦的果報處產生的。『戒禁取見』（執著非因計因，執著不正之道為正道）的範圍稍微寬一些，迷惑于苦諦和道諦，但不迷惑于集諦和滅諦。為什麼會這樣呢？世間上的人，大多認為苦行能夠消除過去的業障，所以說迷惑于苦諦，就像須跋（Subha）等人一樣。或者有些人，執著于各種邪見以及佈施、持戒等行為，認為這些不是真正的道法，卻以為是真正的道，認為能夠清凈，從而迷惑和覆蓋了真正的道，所以說迷惑于道諦。因此，《論》中說，『內迷』的人，見到苦諦時就會斷除邪見；『外迷』的人，見到道諦時才會斷除邪見。什麼是『內』，什麼是『外』，而又說迷惑于『內』和迷惑于『外』呢？解釋說，戒禁取見所緣的是有漏的生，苦諦是其有漏法中的道理，因為是理性，所以說名為『內』。道諦是有漏法之外的理性，所以說之為『外』。如果有人直接認為現在所受的苦果是爲了償還過去的業因而得到解脫，這叫做『內迷』。因為受苦並不能破壞障礙而得到解脫，所以執取受苦為能夠破壞障礙，執取受苦為能夠解脫，所以說是迷惑。如果有人執取持戒等行為，以為是真正的道，認為能夠清凈，從而迷惑和覆蓋了真正的道，所以說是『外迷』。那些『內迷』的人，見到苦諦的時候，知道苦不能破壞障礙而得到解脫，他們的邪見才會斷除。『外迷』的人，見到真正的道的時候，才知道持戒等不是真正的道，所以他們的邪見才會斷除。因此說，道和非道是清凈的。世間上沒有人執取集諦能夠清凈，所以不迷惑于集諦。執著于戒禁取見的人，爲了求得滅的果報，始終不會執取滅諦為能夠清凈的原因，所以不迷惑于滅諦。又說，滅諦遠離過失，是清凈的，不是顛倒的見解，所以不迷惑于滅諦。有人問：世人執取苦能夠清凈，叫做迷惑于苦諦，那麼那些執著于戒禁取見的人，執取持戒、執取佈施、執取各種
【English Translation】 English version: There is no suffering or pleasure. There are only the remaining three feelings (joy, sorrow, and equanimity). Among these, the latent tendency of greed only corresponds to the feeling of joy. The latent tendency of aversion only corresponds to the feeling of sorrow. The remaining eight latent tendencies only correspond to the feeling of equanimity. The nature of 'grasping' (取) is universally present in all situations. Here, we are distinguishing based on 'consciousness' (識) in relation to feelings, so it is a rather rough distinction.
Fifth, distinguish according to the realm (desire realm, form realm, formless realm) and the object. First, discuss the situation regarding the object. The object refers to both phenomena and principles. Principles refer to the Four Noble Truths. Phenomena refer to all the five aggregates (陰), twelve sense bases (界), eighteen elements (入), etc. According to the Abhidharma, 'self-view' (身見, the view that the five aggregates are self) and 'extreme views' (邊見, the view of annihilation or permanence) are only deluded about the Truth of Suffering, because they arise from the place of the result of suffering. 'Clinging to rules and rituals' (戒禁取見, adhering to wrong causes as causes, adhering to incorrect paths as correct paths) has a slightly wider scope, being deluded about the Truth of Suffering and the Truth of the Path, but not deluded about the Truth of Accumulation and the Truth of Cessation. Why is this so? Most people in the world believe that ascetic practices can eliminate past karmic obstacles, so it is said to be deluded about the Truth of Suffering, like Subha (須跋) and others. Or some people cling to various wrong views and practices such as giving and keeping precepts, thinking that these are not the true Dharma, but believing them to be the true path, thinking that they can purify, thus deluding and covering up the true path, so it is said to be deluded about the Truth of the Path. Therefore, the 'Treatise' says that those who are 'internally deluded' will eliminate wrong views when they see the Truth of Suffering; those who are 'externally deluded' will eliminate wrong views when they see the Truth of the Path. What is 'internal' and what is 'external', and why is it said to be deluded about 'internal' and deluded about 'external'? It is explained that clinging to rules and rituals is conditioned by defiled existence, and the Truth of Suffering is the principle within the defiled existence, so it is called 'internal' because it is a principle. The Truth of the Path is the principle outside of defiled existence, so it is called 'external'. If someone directly believes that the suffering they are experiencing now is to repay past karma and thus attain liberation, this is called 'internal delusion'. Because suffering cannot destroy obstacles and attain liberation, they grasp suffering as being able to destroy obstacles, grasp suffering as being able to liberate, so it is said to be delusion. If someone grasps the practice of keeping precepts, etc., thinking that it is the true path, thinking that it can purify, thus deluding and covering up the true path, so it is said to be 'external delusion'. Those who are 'internally deluded', when they see the Truth of Suffering, know that suffering cannot destroy obstacles and attain liberation, and their wrong views will be eliminated. Those who are 'externally deluded', when they see the true path, know that keeping precepts, etc., is not the true path, so their wrong views will be eliminated. Therefore, it is said that the path and non-path are pure. No one in the world grasps the Truth of Accumulation as being able to purify, so they are not deluded about the Truth of Accumulation. Those who cling to rules and rituals will never grasp the Truth of Cessation as the cause that can purify in order to seek the result of cessation, so they are not deluded about the Truth of Cessation. It is also said that the Truth of Cessation is free from faults, is pure, and is not a distorted view, so they are not deluded about the Truth of Cessation. Someone asks: People in the world grasp suffering as being able to purify, which is called being deluded about the Truth of Suffering, then those who cling to rules and rituals, cling to keeping precepts, cling to giving, cling to various
見等以為能凈。彼戒施等體。正是集。何故不得說為迷集。釋言。有義。外道即取苦為能凈。故名迷苦。戒施諸見體雖是集。外道之人。不謂是集取為能凈。轉之為道。方說能凈。是故但得說為迷道。不名迷集。何故如是。戒取之心。多傍教生。聖教之中。宣說勤苦能出生死。是故即取苦為能凈。佛經之中。不說集因是能凈。但說修道以為能凈。是故外道。不取為集說為能凈。轉之為道。方說能凈。不類在斯。問曰。外道雖取戒等以之為道。本不緣道。云何得名迷道諦乎。執此乖彼。故說為迷。問曰。毗曇說。理苦集為苦集諦。不論其事。滅道亦然。而彼外道所取苦行為能凈者。乃是事。苦取持戒等。以之為道。乃迷事道。不迷於理。云何得名迷苦道諦。釋言。有義。彼雖迷事。以事類理。故得說為迷苦道諦。云何類乎。事苦既能治往業。理亦應然。故說迷理。道中亦爾。如佛所說。對治事道。非真道故。理亦應非。故說迷理。何者是其事苦事道。何者是其理苦理道。而言迷事類迷於理。從彼過去業煩惱因。得六趣報。名為事苦。有為之法。唸唸生滅。前能生后。義說為集。后從前起義說為苦。此是理苦。六道報別。名為事苦。一切有為有漏之法。但從前生莫問遠近。斯名為果。於此果上。苦無常等四義莫通說為理苦
【現代漢語翻譯】 現代漢語譯本 將『見』（錯誤的知見）等執以為能獲得清凈，而『戒』（持戒）、『施』（佈施）等的本體，實際上正是『集』（導致痛苦的原因）。為什麼不能說他們是迷惑于『集諦』（苦之根源的真理）呢？ 解釋：有一種觀點認為，外道直接將『苦』（苦行）視為能獲得清凈的手段，因此稱為迷惑于『苦諦』（苦難的真理）。雖然『戒』、『施』以及各種錯誤的知見的本體實際上是『集』，但外道之人並不認為它們是『集』，反而將它們視為能獲得清凈的手段，並將它們轉化為『道』（解脫的途徑），才說它們能帶來清凈。因此，只能說他們是迷惑于『道諦』（通往解脫的真理），而不能稱為迷惑于『集諦』。 為什麼會這樣呢？因為執取『戒』的心，大多是依傍（錯誤的）教法而產生的。在（外道的）聖教中，宣揚勤苦修行能夠脫離生死輪迴。因此，他們直接將『苦』視為能獲得清凈的手段。而在佛經中，並沒有說『集』是能獲得清凈的原因，只是說修『道』才能獲得清凈。因此，外道不將『集』視為『集』，反而說它能獲得清凈，並將它轉化為『道』，才說它能帶來清凈。情況就是這樣。 問：外道雖然將『戒』等作為『道』，但其根本並不緣于真正的『道』，怎麼能稱為迷惑于『道諦』呢？ 答：因為他們執著于與『道』相違背的事物，所以說他們是迷惑。 問：『毗曇』（論藏）中說，從理上分析『苦』和『集』才是『苦諦』和『集諦』，而不是從現象上分析。『滅』（寂滅）和『道』也是如此。然而，那些外道所執取的苦行，實際上是現象上的『苦』，他們執取持戒等，並將它們作為『道』，這是迷惑于現象上的『道』，而不是迷惑于理上的『道』。怎麼能說他們是迷惑于『苦諦』和『道諦』呢？ 解釋：有一種觀點認為，他們雖然迷惑于現象，但他們用現象來類推道理，所以可以說他們是迷惑于『苦諦』和『道諦』。 怎麼類推呢？既然現象上的『苦』能夠消除過去的業障，那麼道理上也應該是這樣。所以說他們迷惑于理。『道』中也是如此。正如佛所說，對治現象上的『道』，並不是真正的『道』，那麼道理上也應該不是。所以說他們迷惑于理。 什麼是現象上的『苦』和現象上的『道』？什麼是道理上的『苦』和道理上的『道』？而說他們迷惑于現象，從而類推到迷惑于道理呢？ 從過去所造的業和煩惱的原因，得到六道輪迴的果報，這稱為現象上的『苦』。有為法（因緣和合而成的法）唸唸生滅，前念能生后念，從這個意義上說就是『集』。后念從前念產生，從這個意義上說就是『苦』。這是道理上的『苦』。六道輪迴的果報差別，稱為現象上的『苦』。一切有為有漏之法，都從前因而生，不論時間遠近，這稱為果。在這個果上，『苦』、『無常』（事物不斷變化）、『無我』（沒有永恒不變的自體）等四種意義不能通達，就說是道理上的『苦』。
【English Translation】 English version Regarding 『views』 (wrong views) as capable of purification, while the essence of 『precepts』 (observance of precepts), 『charity』 (giving), etc., is actually 『accumulation』 (the cause of suffering). Why can't they be said to be deluded about the 『Truth of Accumulation』 (the truth of the origin of suffering)? Explanation: One view holds that externalists directly regard 『suffering』 (ascetic practices) as a means to achieve purification, hence they are called deluded about the 『Truth of Suffering』 (the truth of suffering). Although the essence of 『precepts,』 『charity,』 and various wrong views is actually 『accumulation,』 externalists do not consider them as 『accumulation.』 Instead, they regard them as a means to achieve purification and transform them into the 『path』 (the path to liberation), saying that they can bring about purification. Therefore, it can only be said that they are deluded about the 『Truth of the Path』 (the truth of the path to liberation) and cannot be called deluded about the 『Truth of Accumulation.』 Why is this so? Because the mind that clings to 『precepts』 mostly arises from (wrong) teachings. In the (externalist) sacred teachings, it is proclaimed that diligent practice of asceticism can escape the cycle of birth and death. Therefore, they directly regard 『suffering』 as a means to achieve purification. In the Buddhist scriptures, it is not said that 『accumulation』 is the cause of purification, but only that cultivating the 『path』 can achieve purification. Therefore, externalists do not regard 『accumulation』 as 『accumulation,』 but instead say that it can achieve purification and transform it into the 『path,』 saying that it can bring about purification. This is the situation. Question: Although externalists take 『precepts,』 etc., as the 『path,』 they are not fundamentally based on the true 『path.』 How can they be called deluded about the 『Truth of the Path』? Answer: Because they cling to things that contradict the 『path,』 they are said to be deluded. Question: The 『Abhidhamma』 (collection of treatises) says that analyzing 『suffering』 and 『accumulation』 in terms of principle is the 『Truth of Suffering』 and the 『Truth of Accumulation,』 not analyzing them in terms of phenomena. The same is true for 『cessation』 (extinction) and 『path.』 However, the ascetic practices that those externalists cling to are actually phenomenal 『suffering.』 They cling to observing precepts, etc., and regard them as the 『path.』 This is delusion about the phenomenal 『path,』 not delusion about the principle of the 『path.』 How can it be said that they are deluded about the 『Truth of Suffering』 and the 『Truth of the Path』? Explanation: One view holds that although they are deluded about phenomena, they use phenomena to infer principles, so it can be said that they are deluded about the 『Truth of Suffering』 and the 『Truth of the Path.』 How do they infer? Since phenomenal 『suffering』 can eliminate past karmic obstacles, then the principle should also be the same. Therefore, it is said that they are deluded about the principle. The same is true in the 『path.』 Just as the Buddha said, the path that counteracts phenomena is not the true 『path,』 then the principle should also not be. Therefore, it is said that they are deluded about the principle. What is phenomenal 『suffering』 and phenomenal 『path』? What is the principle of 『suffering』 and the principle of 『path』? And how can it be said that they are deluded about phenomena, thereby inferring delusion about principle? From the causes of past karma and afflictions, one obtains the retribution of the six realms of reincarnation, which is called phenomenal 『suffering.』 Conditioned dharmas (dharmas that arise from causes and conditions) arise and cease moment by moment. The previous moment can give rise to the subsequent moment, which in this sense is called 『accumulation.』 The subsequent moment arises from the previous moment, which in this sense is called 『suffering.』 This is the principle of 『suffering.』 The differences in the retribution of the six realms of reincarnation are called phenomenal 『suffering.』 All conditioned and defiled dharmas arise from previous causes, regardless of how far or near in time, which is called the result. On this result, the four meanings of 『suffering,』 『impermanence』 (things are constantly changing), 『no-self』 (there is no permanent and unchanging self), etc., cannot be understood, which is said to be the principle of 『suffering.』
。就彼道中三十七品。戒定慧等。名為事道。即彼事中道如跡乘四義窴。通說為理道。理事如是。故說事類迷於理。戒取如是。邪見見取及與疑使。通迷四諦。邪見之心。謗無四諦。故名通迷。見邪取之心。于果五陰。取為第一。名為迷苦。于因五陰。取為第一。名為迷集。取梵天等無想天等。以為涅槃。名為迷滅。于彼戒取所立之道。取為第一。名為迷道。又復取彼四諦之下邪見等心。以為第一。從其所取。亦即名為迷四真諦。問曰。若使取四諦下諸見為勝。便從所取名迷四諦。戒取亦取四諦下見以為能凈。何故不言迷四諦乎。釋言。不類。彼見取者。即取諸見。以為第一。不轉為道方說第一。故隨所取名迷四諦。戒取不爾。轉之為道。方說能凈。故隨所立名迷道諦。問曰。論中宣說三見三隨轉。身見邊見隨疑有邪見隨戒取見取隨。云何戒取唯迷苦道。見取通四。彼言隨者。小分言耳。于苦道下。得言見取隨戒取生。集滅諦下。但隨邪見。若論疑使。通疑四諦。自餘一切貪嗔癡慢。通迷四諦。及障修道。若依成實。十使煩惱。通迷四諦。故彼成實雜問品云。一切諸結。見滅諦時斷。滅者是其四諦之理。故通迷諦。彼說如何。如彼身見。于果處起。即是迷苦。見我是常不從因緣生。即是迷集。言我不滅。即是迷滅。以
【現代漢語翻譯】 現代漢語譯本 關於那修行道路中的三十七道品（三十七道品：四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），如戒、定、慧等，稱為事道。而那事道之中，道如車跡般循著四種意義填實（四義窴：苦、集、滅、道），總括來說就是理道。事和理就是這樣。所以說執著於事相就會迷惑于真理，戒禁取見就是這樣。邪見、見取以及疑使（疑使：對佛法真理的懷疑），普遍地迷惑於四諦（四諦：苦諦、集諦、滅諦、道諦）。 邪見之心，誹謗沒有四諦，所以稱為普遍迷惑。而見取之心，對於果報的五陰（五陰：色、受、想、行、識），執取為最殊勝，稱為迷惑于苦諦。對於因緣的五陰，執取為最殊勝，稱為迷惑于集諦。執取梵天等無想天等，以為是涅槃，稱為迷惑于滅諦。對於那戒禁取見所建立的修行道路，執取為最殊勝，稱為迷惑于道諦。又執取那四諦之下的邪見等心，以為最殊勝，從其所執取的，也就稱為迷惑於四真諦。 問：如果執取四諦之下的各種見解為殊勝，便從所執取而稱為迷惑於四諦，那麼戒禁取見也執取四諦之下的見解以為能夠清凈，為什麼不說迷惑於四諦呢？ 答：不能類比。那見取，是直接執取各種見解，以為最殊勝，不轉化為修行之道才說最殊勝，所以隨著所執取而稱為迷惑於四諦。戒禁取見不是這樣，轉化為修行之道，才說能夠清凈，所以隨著所建立的而稱為迷惑于道諦。 問：論中宣說三種見和三種隨轉（三隨轉：隨貪、隨嗔、隨癡），身見、邊見隨著疑使，邪見隨著戒禁取見，見取隨著（疑使）。為什麼戒禁取見只迷惑于苦諦和道諦，見取卻普遍迷惑於四諦？那所說的『隨』，只是小部分而言。在苦諦和道諦之下，可以說見取隨著戒禁取見而生。集諦和滅諦之下，只是隨著邪見。如果論及疑使，普遍懷疑四諦。其餘一切貪嗔癡慢，普遍迷惑四諦，並且障礙修道。如果依照《成實論》（《成實論》：佛教論書），十使煩惱（十使煩惱：貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），普遍迷惑四諦。所以那《成實論》的雜問品中說，一切諸結（諸結：煩惱的別名），在證滅諦時斷滅，滅諦就是四諦的真理，所以普遍迷惑四諦。他們所說的是怎樣的呢？比如那身見，在果報之處生起，就是迷惑于苦諦，認為『我』是常住的，不是從因緣而生，就是迷惑于集諦，說『我』不會滅亡，就是迷惑于滅諦。
【English Translation】 English version Regarding the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment: the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path) in that path of practice, such as precepts, concentration, and wisdom, these are called the 'path of practice' (事道). Within that path of practice, the path, like a cart's tracks, is filled with the four meanings (four meanings: suffering, accumulation, cessation, and path), which are generally referred to as the 'path of principle' (理道). Practice and principle are thus. Therefore, it is said that attachment to phenomena leads to confusion about the truth; such is the case with adherence to precepts and rituals (戒禁取見). Wrong views (邪見), attachment to views (見取), and doubt (疑使: doubt about the truth of Buddhism) universally delude one about the Four Noble Truths (四諦: the truths of suffering, its origin, its cessation, and the path to its cessation). The mind of wrong views slanders the absence of the Four Noble Truths, hence it is called universal delusion. The mind of attachment to views, regarding the five aggregates of result (五陰: form, feeling, perception, mental formations, and consciousness) as the most superior, is called delusion about suffering. Regarding the five aggregates of cause as the most superior, it is called delusion about accumulation. Taking the Brahma heavens and the heavens of non-perception as Nirvana, it is called delusion about cessation. Regarding the path established by adherence to precepts and rituals as the most superior, it is called delusion about the path. Furthermore, taking the minds of wrong views, etc., under the Four Noble Truths as the most superior, from what is taken, it is also called delusion about the Four Noble Truths. Question: If one takes the various views under the Four Noble Truths as superior, and from what is taken, it is called delusion about the Four Noble Truths, then adherence to precepts and rituals also takes the views under the Four Noble Truths as capable of purification. Why is it not said to be delusion about the Four Noble Truths? Answer: It is not analogous. That attachment to views directly takes various views as the most superior, and it is said to be the most superior without transforming them into a path of practice. Therefore, it is called delusion about the Four Noble Truths according to what is taken. Adherence to precepts and rituals is not like this; it is said to be capable of purification by transforming them into a path of practice. Therefore, it is called delusion about the path according to what is established. Question: The treatise proclaims three views and three tendencies (三隨轉: following greed, following anger, following delusion), with self-view and extreme views following doubt, wrong views following adherence to precepts and rituals, and attachment to views following (doubt). Why does adherence to precepts and rituals only delude about suffering and the path, while attachment to views universally deludes about the Four Noble Truths? That which is said to 'follow' is only a small part. Under suffering and the path, it can be said that attachment to views arises following adherence to precepts and rituals. Under accumulation and cessation, it only follows wrong views. If one discusses doubt, it universally doubts the Four Noble Truths. All other greed, hatred, delusion, and pride universally delude about the Four Noble Truths and obstruct the path of practice. If one relies on the Tattvasiddhi Shastra (成實論: a Buddhist treatise), the ten fetters (十使煩惱: greed, hatred, delusion, pride, doubt, self-view, extreme views, wrong views, attachment to views, and adherence to precepts and rituals) universally delude about the Four Noble Truths. Therefore, in the miscellaneous questions chapter of that Tattvasiddhi Shastra, it is said that all fetters are cut off when realizing cessation, and cessation is the truth of the Four Noble Truths, hence it is universal delusion about the Truths. What do they say? For example, that self-view arises in the place of result, which is delusion about suffering, thinking 'I' is permanent and does not arise from conditions, which is delusion about accumulation, and saying 'I' will not perish, which is delusion about cessation.
計我常無道能除。即是迷道。邊見亦爾。戒取之中。謂苦能治。即是迷苦。不知邪行是苦因緣。即是迷集。妄取邪行以為能凈。即是迷道。以說邪行為正道故。無心斷除趣向滅諦。即是迷滅。余使如上。邪見見取及與疑心。唯迷四諦。貪嗔癡慢。通迷見修。大乘亦爾(此一門竟)。
次就界論。界謂三界。依如毗曇。十使之中。瞋唯欲界。余使皆通。何故如是。如雜心說。上界無其無慚無愧慳嫉憂苦六惱性。故又得禪定寂止養身。故無瞋恚。又慈悲成故無瞋恚。若依成實。十使皆通。故彼成實雜問品云。上界亦有妒嫉等。故有其瞋恚。云何知有。如彼梵王語諸梵眾。汝但住此之足。能令汝盡老死邊。莫詣瞿曇。即是嫉妒。嫉妒即是瞋使所收。余通可知大乘法中。雖無文證。理亦應通。
第六門中。就前十使。辨明九十八使等義。于中有五。一分十使為九十八使。二就九十八使明十一遍。三就九十八使明九上緣。四就九十八明十八無漏緣使。五就九十八辨明百八諸煩惱義。初言分十為九十八者。依如毗曇。彼前十使界行種別為九十八。界謂三界。行謂五行。四諦修道名為五也。種謂十種。將彼十使。隨行分別。有三十六。苦下有十。集下有七。所謂邪見見取及疑貪瞋癡慢。滅下有七。與集相似。道下有八。
【現代漢語翻譯】 現代漢語譯本：認為我的『常、無』等邪見能夠去除煩惱，這就是對『道』的迷惑。邊見也是如此。在戒禁取見中，認為苦行能夠治療煩惱，這就是對『苦』的迷惑。不知道邪行是痛苦的因緣，這就是對『集』的迷惑。錯誤地認為邪行能夠使人清凈，這就是對『道』的迷惑。因為宣說邪行是正道，所以沒有心思斷除煩惱，趨向『滅諦』，這就是對『滅』的迷惑。其餘的煩惱也與上面類似。邪見、見取以及疑心，只是對四諦的迷惑。貪、嗔、癡、慢，普遍地迷惑見道和修道。大乘佛法也是如此（這一門結束）。
接下來討論『界』。『界』指的是三界（欲界、色界、無色界）。根據《阿毗達磨》，在十使（十種根本煩惱）中，嗔恚只存在於欲界，其餘的煩惱則普遍存在於三界。為什麼會這樣呢？正如《雜心論》所說，上界（色界和無色界）沒有無慚、無愧、慳吝、嫉妒、憂愁、痛苦、六種惱害的性質。而且，上界眾生能夠獲得禪定，身心寂靜，所以沒有嗔恚。又因為慈悲心成就，所以沒有嗔恚。如果按照《成實論》，十使普遍存在於三界。所以《成實論·雜問品》中說，上界也有嫉妒等煩惱，所以也有嗔恚。怎麼知道有呢？例如，梵王對諸梵眾說：『你們只要住在這裡就足夠了，能夠讓你們到達老死的盡頭，不要去拜訪瞿曇（Gautama，釋迦牟尼佛）。』這就是嫉妒。嫉妒是被嗔使所包含的。其餘的煩惱普遍存在於三界，是可以理解的。在大乘佛法中，雖然沒有明確的文字證明，但道理上也是應該普遍存在的。
在第六門中，就前面的十使，辨明九十八使等的含義。其中有五個方面：一是將十使分為九十八使；二是就九十八使說明十一遍；三是就九十八使說明九上緣；四是就九十八使說明十八無漏緣使；五是就九十八使辨明一百零八種煩惱的含義。首先說將十使分為九十八使，根據《阿毗達磨》，這十使因為界、行、種類的不同，而分為九十八使。『界』指的是三界。『行』指的是五行，也就是四諦和修道。『種類』指的是十種。將這十使，隨著『行』的不同而分別，有三十六種。苦諦下有十種，集諦下有七種，也就是邪見、見取以及疑、貪、嗔、癡、慢。滅諦下有七種，與集諦相似。道諦下有八種。
【English Translation】 English version: To believe that my 'permanence, non-existence' (常無) and other wrong views can eliminate afflictions is delusion about the 'path' (道). The same applies to extreme views (邊見). Within adherence to precepts (戒取), believing that ascetic practices can cure afflictions is delusion about 'suffering' (苦). Not knowing that wrong conduct is the cause of suffering is delusion about 'accumulation' (集). Falsely believing that wrong conduct can purify is delusion about the 'path' (道). Because wrong conduct is proclaimed as the right path, there is no intention to eliminate afflictions and move towards 'cessation' (滅諦), which is delusion about 'cessation' (滅). The remaining afflictions are similar to the above. Wrong views, clinging to views (見取), and doubt (疑心) are only delusions about the Four Noble Truths. Greed (貪), hatred (嗔), delusion (癡), and pride (慢) universally delude both the path of seeing (見道) and the path of cultivation (修道). The same applies to Mahayana Buddhism (大乘) (this section ends).
Next, let's discuss 'realms' (界). 'Realms' refers to the Three Realms (三界) (desire realm, form realm, formless realm). According to the Abhidharma (毗曇), among the ten fetters (十使) (ten fundamental afflictions), hatred (嗔恚) exists only in the desire realm, while the remaining afflictions are universally present in the three realms. Why is this so? As stated in the Samuccaya-hrdaya (雜心論), the upper realms (form and formless realms) lack the qualities of shamelessness, lack of embarrassment, stinginess, jealousy, sorrow, suffering, and the six vexations. Moreover, beings in the upper realms can attain meditative absorption (禪定), and their bodies and minds are tranquil, so there is no hatred. Also, because compassion (慈悲) is accomplished, there is no hatred. According to the Tattvasiddhi-sastra (成實論), the ten fetters are universally present in the three realms. Therefore, in the Tattvasiddhi-sastra, Miscellaneous Questions Chapter (雜問品), it says that the upper realms also have jealousy and other afflictions, so there is also hatred. How do we know this exists? For example, Brahma (梵王) said to the Brahma assembly (梵眾): 'It is enough for you to stay here, which can lead you to the end of old age and death. Do not visit Gautama (瞿曇) (Shakyamuni Buddha, 釋迦牟尼佛).' This is jealousy. Jealousy is included in the fetter of hatred. The remaining afflictions are universally present in the three realms, which is understandable. In Mahayana Buddhism (大乘), although there is no explicit textual proof, it should also be universally present in principle.
In the sixth section, based on the previous ten fetters, the meaning of the ninety-eight fetters and so on is clarified. There are five aspects: first, dividing the ten fetters into ninety-eight fetters; second, explaining the eleven pervasivenesses based on the ninety-eight fetters; third, explaining the nine superior conditions based on the ninety-eight fetters; fourth, explaining the eighteen unconditioned causal fetters based on the ninety-eight fetters; fifth, clarifying the meaning of the one hundred and eight afflictions based on the ninety-eight fetters. First, regarding dividing the ten fetters into ninety-eight fetters, according to the Abhidharma (毗曇), these ten fetters are divided into ninety-eight fetters due to differences in realms, practices, and types. 'Realms' refers to the three realms. 'Practices' refers to the five practices, which are the Four Noble Truths and the path of cultivation. 'Types' refers to the ten types. These ten fetters are distinguished according to the differences in 'practices', resulting in thirty-six types. There are ten types under the truth of suffering (苦諦), seven types under the truth of accumulation (集諦), namely wrong views, clinging to views, doubt, greed, hatred, delusion, and pride. There are seven types under the truth of cessation (滅諦), similar to the truth of accumulation. There are eight types under the truth of the path (道諦).
謂前七上加一戒取。修道有四。貪瞋癡慢。此等增減。廣如上釋。此三十六。隨界分別為九十八。欲界地中具三十六。色界地中有三十一。謂五行下。各除一瞋。餘者具有。無色亦爾。有三十一。是故通合有九十八。毗曇如是。成實論中。但言十使為九十八。不列名字。然彼宗中。十使煩惱。俱迷四諦。並通三界。不知若為作九十八。人家相傳釋有兩種。一言十使在於九地。始從欲界乃至非想。即為九十。修道四使已起未起。離之為八。通前合有九十八使。何故修惑不隨地別。以非發業招生惑故。第二說者。十使煩惱迷於四諦。即為四十。通修道中四使煩惱有四十四。各有已起未起之別。為八十八。通本十使為九十八。既非經論。難輒依信。辨相如是(此一門竟)。
次就諸使明十一遍。如毗曇說。苦集諦下見疑無明。說為遍使。遍使不同離分十一。相狀如何。苦下有七。所謂五見疑及無明。此無明者。唯取不共及與疑等相應無明。不取貪等相應無明。集下有四。邪見見取疑及無明。無明差別義如前判。此之十一遍。能緣縛自地之中五行煩惱。故名遍使。問曰。何故唯說此等以為遍使。有二種義。一緣真起。簡苦集下貪瞋及慢。然十一遍。親緣諦生。苦集諦下貪瞋慢等諸見後起。不親緣諦。故不說遍。問曰。縱
【現代漢語翻譯】 現代漢語譯本： 前面說的七個（見苦所斷惑）加上一個（戒禁取），就是戒禁取。修道所斷的惑有四種：貪、嗔、癡、慢。這些煩惱的增減，詳細的解釋如前所述。這三十六種煩惱，按照不同的界分別，總共有九十八種。欲界中有全部的三十六種。色界地中則有三十一種，這是因為在五行（五種根本煩惱）之下，各自去除一種嗔，其餘的都有。無色界也是這樣，有三十一種。因此，總合起來有九十八種。毗曇宗是這樣說的。成實論中，只說十使（十種根本煩惱）為九十八種，沒有列出名字。然而，在成實論宗中，十使煩惱都迷惑於四諦（苦、集、滅、道），並且貫通三界（欲界、色界、無色界），不知道如何才能構成九十八種。民間相傳的解釋有兩種。一種說法是，十使存在於九地（從欲界到非想非非想處），這樣就是九十種。修道所斷的四使（貪、嗔、癡、慢）已生起和未生起的區別，分開來就是八種。加起來總共有九十八使。為什麼修惑不隨著地的不同而區分呢？因為它們不是引發業力、招感果報的惑。第二種說法是，十使煩惱迷惑於四諦，這樣就是四十種。加上修道中所斷的四使煩惱，總共有四十四種。每一種都有已生起和未生起的區別，就是八十八種。加上原本的十使，就是九十八種。這些說法既不是經文，也不是論典，難以輕易相信。辨別煩惱的相狀就是這樣（這一門結束）。
接下來就各種煩惱說明十一遍使。如毗曇宗所說，在苦諦和集諦下，見、疑、無明被認為是遍使。遍使不同於離分十一，它們的相狀如何呢？在苦諦下有七種，即五見（身見、邊見、邪見、見取見、戒禁取見）、疑和無明。這裡的無明，只取不共無明以及與疑等相應的無明，不取與貪等相應的無明。在集諦下有四種，即邪見、見取見、疑和無明。無明的差別意義如前所述。這十一種遍使，能夠緣取和束縛自地中的五行煩惱，所以叫做遍使。問：為什麼只說這些是遍使呢？有兩種解釋。一是緣真起，排除苦諦和集諦下的貪、嗔和慢。這十一種遍使，是直接緣于諦理而生起的。苦諦和集諦下的貪、嗔、慢等，是各種見解之後才生起的，不是直接緣于諦理，所以不說它們是遍使。問：即使...
【English Translation】 English version: The aforementioned seven (afflictions severed by seeing the truth of suffering) plus one (grasping at precepts and vows) is grasping at precepts and vows. There are four types of afflictions to be severed by cultivation: greed (貪), anger (瞋), delusion (癡), and pride (慢). The increase and decrease of these afflictions are explained in detail above. These thirty-six, according to the different realms, are divided into ninety-eight in total. The desire realm (欲界) has all thirty-six. The form realm (色界) has thirty-one, because under the five aggregates (五行, here referring to the five fundamental afflictions), each removes one instance of anger (瞋), and the rest are present. The formless realm (無色界) is the same, with thirty-one. Therefore, combining them, there are ninety-eight. This is according to the Abhidharma (毗曇). In the Satyasiddhi Shastra (成實論), it is only said that the ten fetters (十使, ten fundamental afflictions) are ninety-eight, without listing their names. However, in that school, the ten fetters afflictions are all deluded about the Four Noble Truths (四諦, suffering, origin, cessation, path) and pervade the three realms (三界, desire realm, form realm, formless realm), so it is not known how to make ninety-eight. There are two kinds of explanations passed down among people. One says that the ten fetters are in the nine grounds (九地, from the desire realm to the realm of neither perception nor non-perception), which is ninety. The four afflictions to be severed by cultivation (greed, anger, delusion, pride) have the distinction of being already arisen and not yet arisen, separating them into eight. Combining them with the previous ones, there are ninety-eight fetters. Why are the afflictions to be severed by cultivation not distinguished according to the different grounds? Because they are not afflictions that generate karma and attract retribution. The second explanation is that the ten fetters afflictions are deluded about the Four Noble Truths, which is forty. Adding the four afflictions to be severed by cultivation, there are forty-four. Each has the distinction of being already arisen and not yet arisen, which is eighty-eight. Adding the original ten fetters, there are ninety-eight. Since these are neither sutras nor treatises, it is difficult to rely on them with confidence. Discriminating the characteristics of afflictions is like this (this section ends).
Next, regarding the various fetters, explain the eleven pervasive ones. As the Abhidharma says, under the truths of suffering (苦諦) and origin (集諦), view (見), doubt (疑), and ignorance (無明) are said to be pervasive fetters (遍使). The pervasive fetters are different from the eleven separate ones, so what are their characteristics? Under the truth of suffering, there are seven, namely the five views (五見, self-view, extreme view, wrong view, view of holding to views, grasping at precepts and vows), doubt, and ignorance. This ignorance only takes non-common ignorance and ignorance corresponding to doubt, etc., and does not take ignorance corresponding to greed, etc. Under the truth of origin, there are four, namely wrong view, view of holding to views, doubt, and ignorance. The difference in the meaning of ignorance is as judged before. These eleven pervasive ones can grasp and bind the five aggregates afflictions of their own ground, so they are called pervasive fetters. Question: Why are only these said to be pervasive fetters? There are two explanations. One is that they arise from the truth, excluding greed, anger, and pride under the truths of suffering and origin. These eleven pervasive ones arise directly from the truth. Greed, anger, pride, etc., under the truths of suffering and origin arise after various views and do not arise directly from the truth, so they are not said to be pervasive. Question: Even if...
使不親緣諦。說遍何傷。釋言。有以。苦集理通。貪瞋慢等不親緣故。緣縛不遍。是故不論。二苦集性。簡滅道下諸使煩惱。問曰。何故簡滅道下諸煩惱乎。彼緣滅道。不能遍縛五行煩惱。非是遍使。所以簡之。若依成實。四諦之下一切十使。斯名為遍。問曰。遍使遍緣遍因有何差別。釋言。緣使二種相望。互有寬狹。緣則通於諸心心法。故名為寬。但緣外境不緣相應共有之法。故名為狹使則通緣一切外境。及縛相應共有之法。故名為寬。局在見疑無明煩惱。不通諸餘心心數法。故名為狹。若以緣使望彼遍因。互為寬狹。使之與緣。縛三世一切有漏。故名為寬。局在心法。不通非色非心之法。故名為狹。設論遍因。通攝一切諸心心法及生住等非心之法。故名為寬。於三世中。前望於後。名之為因。非同時因。后非前因。故名為狹。遍因如是(此二門竟)。
次就諸使上緣分別。依如毗曇。十一遍中。除身邊見諸餘九使。能緣上地。在欲界者。緣上八地。在初禪者。緣上七地。乃至在於無所有處。緣上一地。非想地中。無上地故。無上緣使。此等諸使。雖緣上地。而不繫縛。以其微細緣不及。一切上使。皆不下緣。是所厭故。問曰。身見及與邊見。何故除之。以于自地果處起故。若依成實。一切十使皆緣上生。亦
【現代漢語翻譯】 現代漢語譯本 使不親緣于真諦（諦：佛教用語，指真理）。如果全部都說，有什麼妨礙呢？解釋說：有原因的。苦諦和集諦的道理是相通的，貪、嗔、慢等煩惱不親緣于真諦的緣故，所緣的束縛不普遍，所以不討論。二是苦諦和集諦的性質，簡擇滅諦和道諦之下的各種煩惱。問：為什麼要簡擇滅諦和道諦之下的各種煩惱呢？因為它們所緣的是滅諦和道諦，不能普遍地束縛五行的煩惱，不是普遍的煩惱，所以簡擇它們。如果依照《成實論》的觀點，四諦之下的一切十使（十使：佛教術語，指貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見十種根本煩惱），都可以稱為普遍的煩惱。問：普遍的煩惱、普遍的所緣、普遍的因，有什麼差別？解釋說：所緣和煩惱這兩種相比較，互相有寬有窄。所緣通於各種心和心法，所以稱為寬；但只緣外境，不緣相應的共同的心法，所以稱為窄。煩惱則普遍地緣一切外境，以及束縛相應的共同的心法，所以稱為寬；侷限在見、疑、無明等煩惱，不通於其他的各種心和心數法，所以稱為窄。如果用所緣和煩惱與普遍的因相比，互相有寬有窄。煩惱和所緣，束縛三世的一切有漏法（有漏法：佛教術語，指有煩惱的世間法），所以稱為寬；侷限在心法，不通於非色非心之法，所以稱為窄。假設討論普遍的因，它統攝一切各種心和心法，以及生、住等非心之法，所以稱為寬；在三世之中，前面對後世來說，稱為因，但不是同時的因，後世不是前世的因，所以稱為窄。普遍的因就是這樣（這兩個門類結束）。
其次就各種煩惱的所緣進行分別。依照《毗曇》的觀點，在十一種普遍的煩惱中，除了身見（身見：執著五蘊假合之身為實有的錯誤見解）和邊見（邊見：執著斷滅或常恒的錯誤見解），其餘的九種煩惱，能夠緣于上地。在欲界的人，緣于上面的八地；在初禪的人，緣于上面的七地；乃至在無所有處的人，緣于上面的一地。在非想非非想處的人，因為沒有更高的地，所以沒有上緣的煩惱。這些煩惱，雖然緣于上地，但不繫縛，因為它們微細，所緣不能及。一切上面的煩惱，都不向下緣，因為那是所厭惡的。問：身見和邊見，為什麼要排除呢？因為它們在自己的地盤和果報處生起。如果依照《成實論》的觀點，一切十使都緣于上地而生，也
【English Translation】 English version The 'shi' (使, afflictions/defilements) are not intimately connected to 'di' (諦, truth). What harm is there in explaining everything? The explanation is: there is a reason. The principles of 'ku di' (苦諦, the truth of suffering) and 'ji di' (集諦, the truth of the accumulation of suffering) are interconnected. Because greed, anger, pride, and other afflictions are not intimately connected to 'di', the binding of what is conditioned is not universal, so it is not discussed. Secondly, regarding the nature of 'ku di' and 'ji di', select the afflictions below 'mie di' (滅諦, the truth of cessation) and 'dao di' (道諦, the truth of the path). Question: Why select the afflictions below 'mie di' and 'dao di'? Because what they condition is 'mie di' and 'dao di', they cannot universally bind the afflictions of the five aggregates, and they are not universal afflictions, so they are selected. According to the 'Chengshi Lun' (成實論, Tattvasiddhi Shastra), all ten 'shi' (十使, ten fetters: greed, hatred, delusion, pride, doubt, view of self, extreme views, wrong views, attachment to views, attachment to rites and rituals) under the Four Noble Truths can be called universal. Question: What are the differences between universal afflictions, universal conditioning, and universal causes? Explanation: When comparing conditioning and afflictions, they are relatively broad and narrow. Conditioning is universal to all mental states and mental phenomena, so it is called broad; but it only conditions external objects and does not condition corresponding shared mental phenomena, so it is called narrow. Afflictions universally condition all external objects and bind corresponding shared mental phenomena, so it is called broad; they are limited to afflictions such as views, doubt, and ignorance, and do not extend to other various mental states and mental factors, so it is called narrow. If conditioning and afflictions are compared with universal causes, they are relatively broad and narrow. Afflictions and conditioning bind all 'you lou fa' (有漏法, conditioned phenomena) of the three times, so they are called broad; they are limited to mental phenomena and do not extend to non-form and non-mental phenomena, so they are called narrow. Suppose we discuss universal causes, which encompass all kinds of mental states and mental phenomena, as well as non-mental phenomena such as arising and abiding, so they are called broad; in the three times, the former is called the cause in relation to the latter, but it is not a simultaneous cause, and the latter is not the cause of the former, so it is called narrow. This is how universal causes are (these two categories are finished).
Next, the conditioning of various afflictions is distinguished. According to the 'Pitan' (毗曇, Abhidharma), among the eleven universal afflictions, except for 'shen jian' (身見, view of self) and 'bian jian' (邊見, extreme views), the remaining nine afflictions can condition the upper realms. Those in the desire realm condition the upper eight realms; those in the first 'chan' (禪, dhyana) condition the upper seven realms; and so on, those in the realm of nothingness condition the upper one realm. Those in the realm of neither perception nor non-perception have no higher realm, so there are no afflictions that condition upwards. Although these afflictions condition the upper realms, they do not bind, because they are subtle and what they condition cannot reach. All upper afflictions do not condition downwards, because that is what is detested. Question: Why are 'shen jian' and 'bian jian' excluded? Because they arise in their own realm and fruition. According to the 'Chengshi Lun', all ten 'shi' condition and arise in the upper realms as well.
緣下起。隨其所緣。亦緣亦縛。故彼成實雜問品云。如人貪心。貪于上地。瞋恚之心。憎惡上地。亦以彼法。而自高舉。計彼有我。取為斷常。故知。緣上。彼文復言。色無色界。亦能緣于欲界境界。明知緣下。宗別不同。各隨一義(此三門竟)。
次就諸使明其十八無漏緣使。如毗曇說。九十八中。有十八使緣無漏生。名無漏緣。何者是乎。滅道諦下各有三種。邪見及疑不共無明。即以為六。三界各六。故有十八。問曰。何故唯說此等為無漏緣。釋有四義。一緣真起。親緣滅道。簡滅道下貪瞋慢等有漏緣使。二盡道。性盡者名滅。簡苦集下一切煩惱。三名不滿。簡道諦下戒取煩惱。戒取所迷不通四諦。故名不滿。四獨作頭。簡去見取。以見取使隨他生故。故雜心云。貪緣不應責。非為不饒益。寂靜第一凈。彼非無漏緣。貪緣不應責者。貪于滅道。是功德法。非貪使故。不應呵責。非為不饒益者。滅道非是違損法。故不生瞋使。言寂靜者。以寂靜故。不生慢使。言第一者。滅道是其身第一法故。取為第一。而非見取。所言凈者。滅道凈故。取之為凈。而非戒取。是故唯說邪見無明及與疑使。為無漏緣。此等雖緣。而不繫縛。無漏微細。緣不得故。若依成實。十使煩惱。通緣滅道。一切皆是無漏緣使故。彼成實雜
【現代漢語翻譯】 現代漢語譯本： 緣起于下。隨著它所緣的對象，既是緣也是束縛。所以《成實雜問品》中說：『比如人有貪心，貪戀上界；有瞋恚心，憎惡上界；也用那些法，來抬高自己，計較那裡有我，執取為斷滅或常存。』所以知道，是緣于上界。那段文字又說：『色界和無色界，也能緣于欲界的境界。』明顯知道是緣于地獄。宗派不同，各自遵循一種義理（這三門完畢）。
接下來就諸使來說明那十八種無漏緣使。如《毗曇》所說，九十八種煩惱中，有十八種煩惱緣于無漏而生，稱為無漏緣。哪些是呢？滅諦和道諦下各有三種：邪見、疑和不共無明，總共六種。三界各有六種，所以有十八種。問：為什麼只說這些是無漏緣呢？解釋有四種含義：一是緣于真理而生起，親緣滅諦和道諦，區別于滅諦和道諦下的貪、瞋、慢等有漏緣使。二是盡道，以體性滅盡的稱為滅諦，區別于苦諦和集諦下的一切煩惱。三是名不圓滿，區別于道諦下的戒取見。戒取所迷惑的不通達四諦，所以名不圓滿。四是獨自為首，區別于見取，因為見取是隨順他人而生起的。所以《雜心論》中說：『貪愛緣于滅道不應責備，因為不是沒有饒益。寂靜是第一清凈，所以不會成為無漏緣。』『貪愛緣于滅道不應責備』，是因為貪愛滅道是功德之法，不是貪使，所以不應該呵責。『因為不是沒有饒益』，是因為滅道不是違損之法，所以不生瞋使。說『寂靜』，是因為寂靜的緣故，不生慢使。說『第一』，是因為滅道是自身第一的法，所以執取為第一，而不是見取。所說『清凈』，是因為滅道清凈的緣故，執取為清凈，而不是戒取。因此只說邪見、無明以及疑使，是無漏緣。這些雖然緣于滅道，卻不繫縛，因為無漏微細，煩惱緣不到。如果依照《成實論》，十使煩惱，都緣于滅道，一切都是無漏緣使。所以《成實雜問品》中說：
【English Translation】 English version: It arises from below. According to what it clings to, it is both a condition and a bond. Therefore, the Chengshi Zawen Pin says: 'For example, a person with greed is greedy for the upper realms; a person with hatred despises the upper realms; they also use those dharmas to elevate themselves, calculating that there is a self there, clinging to it as annihilation or permanence.' Therefore, it is known that it clings to the upper realms. That passage also says: 'The Form Realm and the Formless Realm can also cling to the realms of the Desire Realm.' It is clear that it clings to the lower realms. Different schools each follow one meaning (these three doors are finished).
Next, regarding the anusayas (latent tendencies), explain the eighteen anasrava-anusaya (latent tendencies associated with the unconditioned). As the Abhidharma says, among the ninety-eight anusayas, there are eighteen anusayas that arise from clinging to the anasrava, called anasrava-anusaya. What are they? Under the Nirodha Satya (Truth of Cessation) and Marga Satya (Truth of the Path), there are three each: mithya-drsti (wrong view), vicikitsa (doubt), and aviyakta-avidya (non-common ignorance), totaling six. Each of the three realms has six, so there are eighteen. Question: Why are only these said to be anasrava-anusaya? There are four meanings in the explanation: First, they arise from clinging to the truth, directly clinging to the Nirodha Satya and Marga Satya, distinguishing them from the samskrta-anusaya (latent tendencies associated with the conditioned) such as greed, hatred, and pride under the Nirodha Satya and Marga Satya. Second, nirodha-marga (cessation of the path), what is extinguished in nature is called Nirodha Satya, distinguishing it from all the kleshas (afflictions) under the Dukkha Satya (Truth of Suffering) and Samudaya Satya (Truth of Origin). Third, the name is incomplete, distinguishing it from silavrata-paramarsa (clinging to vows and precepts) under the Marga Satya. What is deluded by silavrata-paramarsa does not penetrate the Four Noble Truths, so the name is incomplete. Fourth, it acts alone as the head, distinguishing it from drsti-paramarsa (clinging to views), because drsti-paramarsa arises by following others. Therefore, the Zaxin Lun says: 'Greed clinging to Nirodha Satya and Marga Satya should not be blamed, because it is not without benefit. Shanti (peace) is the first purity, so it will not become an anasrava-anusaya.' 'Greed clinging to Nirodha Satya and Marga Satya should not be blamed' because greed for Nirodha Satya and Marga Satya is a dharma of merit, not a trsna-anusaya (latent tendency of craving), so it should not be blamed. 'Because it is not without benefit' because Nirodha Satya and Marga Satya are not dharmas of harm, so dvesa-anusaya (latent tendency of aversion) does not arise. Saying 'peace' is because of peace, mana-anusaya (latent tendency of conceit) does not arise. Saying 'first' is because Nirodha Satya and Marga Satya are the first dharmas of oneself, so clinging to them as the first, not drsti-paramarsa. What is said to be 'purity' is because Nirodha Satya and Marga Satya are pure, so clinging to them as purity, not silavrata-paramarsa. Therefore, only mithya-drsti, avidya (ignorance), and vicikitsa are said to be anasrava-anusaya. Although these cling to Nirodha Satya and Marga Satya, they do not bind, because the anasrava is subtle, and the kleshas cannot cling to it. If according to the Chengshi Lun, the ten anusayas all cling to Nirodha Satya and Marga Satya, and all are anasrava-anusaya. Therefore, the Chengshi Zawen Pin says:
問品云。有人貪滅憎惡泥洹以自高便生慢心。緣道亦爾。明知。貪等亦無漏緣。不獨邪見疑無明等(此四門竟)。
次辨百八煩惱之相。如毗曇說。于彼九十八使之上。加以十纏。即是百八諸煩惱也。
第七次明緣縛不同。于中有三。一明諸使相緣多小。二明諸使縛義不同。三明諸使縛境差別。言多小者。如欲界中苦下十使。一一皆為十四使緣。如彼身見。起已謝往。後起十使皆得緣之。以同品故。集下四使。邪見見取疑及無明。亦得緣之。以此遍使遍緣一切有漏法故。余皆不緣。以非自品非遍緣故。身見既然。苦下餘九類。亦齊爾。上界除瞋十三使緣。集下七使。一一亦為十四使緣。如彼集下邪見煩惱。起已謝往。後起七使皆得緣之。以同品故。苦下七遍亦得緣之。以廣緣故。余皆不緣。以非自品非遍緣故。邪見既然。餘六皆爾。上界除瞋十三使緣。滅下七使。一一皆為十五使緣。自品四使。謂貪瞋慢及與見取。以此自品有漏緣故。苦集諦下十一遍使。亦得緣之。以廣緣故。自品之中三無漏緣。緣滅諦生故不緣使。余非自品。非遍使故。一切不緣。上界除瞋十四使緣。欲界道下八使煩惱。一一皆為十六使緣。自品五使。謂食瞋慢戒取見取。以此自品有漏緣故。並十一遍。以廣緣故。自品之中三無漏緣。
【現代漢語翻譯】 現代漢語譯本：問品云：如果有人貪戀寂滅，憎恨厭惡涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），以此來抬高自己，就會產生傲慢之心。對於修行正道也是如此。明明知道貪慾等煩惱也是無漏之道的障礙。不僅是邪見、懷疑、無明等等（以上是四種障礙的說明）。
接下來辨析一百零八種煩惱的表相。正如《阿毗達磨論》（Abhidharma，佛教論藏）所說，在九十八種煩惱的基礎上，加上十種纏縛，就是一百零八種煩惱。
第七部分說明煩惱之間的相互依存關係的不同。其中有三點：一是說明各種煩惱相互依存的數量多少；二是說明各種煩惱束縛的意義不同；三是說明各種煩惱束縛的境界差別。關於數量多少，例如欲界苦諦之下的十種煩惱，每一種都以十四種煩惱為緣。比如身見（Sakkāya-ditthi，認為五蘊為我的邪見），生起后消逝，之後生起的十種煩惱都可以緣它，因為它們是同類。集諦之下的四種煩惱，即邪見、見取（Ditthupādāna，執取不正見為正確的邪見）、疑（Vicikicchā，懷疑）、以及無明（Avijjā，對真理的無知），也可以緣它，因為這些是普遍性的煩惱，能普遍地緣一切有漏法。其餘的煩惱都不能緣它，因為它們不是同類，也不是普遍性的。身見如此，苦諦之下的其餘九種煩惱也是一樣。上界（色界和無色界）除去嗔恚（Dosa，嗔恨）后，是十三種煩惱為緣。集諦之下的七種煩惱，每一種也以十四種煩惱為緣。比如集諦之下的邪見煩惱，生起后消逝，之後生起的七種煩惱都可以緣它，因為它們是同類。苦諦之下的七種普遍性的煩惱也可以緣它，因為它們廣泛地緣。其餘的煩惱都不能緣它，因為它們不是同類，也不是普遍性的。邪見如此，其餘六種煩惱也是一樣。上界除去嗔恚后，是十三種煩惱為緣。滅諦之下的七種煩惱，每一種都以十五種煩惱為緣。自類的四種煩惱，即貪（Lobha，貪婪）、嗔、慢（Māna，傲慢）以及見取，因為這些是自類的有漏之緣。苦集二諦之下的十一種普遍性的煩惱，也可以緣它，因為它們廣泛地緣。自類之中的三種無漏之緣，因為緣滅諦而生，所以不緣煩惱。其餘的不是自類，也不是普遍性的煩惱，所以一切都不能緣。上界除去嗔恚后，是十四種煩惱為緣。欲界道諦之下的八種煩惱，每一種都以十六種煩惱為緣。自類的五種煩惱，即貪、嗔、慢、戒禁取（Sīlabbatupādāna，執取不正戒律為正確的邪見）、見取，因為這些是自類的有漏之緣。加上十一種普遍性的煩惱，因為它們廣泛地緣。自類之中的三種無漏之緣。
【English Translation】 English version: The Question Chapter says: If someone is greedy for extinction and hates Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) in order to elevate themselves, they will generate arrogance. It is the same with cultivating the right path. It is clearly known that greed and other afflictions are also obstacles to the unconditioned path. Not only are wrong views, doubt, ignorance, etc. (the above is an explanation of the four obstacles).
Next, the appearances of the one hundred and eight afflictions are distinguished. As the Abhidharma (Abhidharma, Buddhist commentarial texts) says, adding the ten fetters to the ninety-eight afflictions constitutes the one hundred and eight afflictions.
The seventh part explains the differences in the interdependence of afflictions. There are three points: first, to explain the quantity of mutual dependence among various afflictions; second, to explain the different meanings of the bondage of various afflictions; and third, to explain the differences in the realms bound by various afflictions. Regarding the quantity, for example, each of the ten afflictions under the suffering truth of the desire realm is conditioned by fourteen afflictions. For example, the view of self (Sakkāya-ditthi, the wrong view of considering the five aggregates as self), after arising and passing away, the ten afflictions that arise later can all condition it because they are of the same type. The four afflictions under the origin truth, namely wrong view, grasping at views (Ditthupādāna, the wrong view of clinging to incorrect views as correct), doubt (Vicikicchā, doubt), and ignorance (Avijjā, ignorance of the truth), can also condition it because these are pervasive afflictions that can pervasively condition all conditioned dharmas. The remaining afflictions cannot condition it because they are not of the same type and are not pervasive. As with the view of self, the remaining nine types of afflictions under the suffering truth are the same. In the upper realms (the form and formless realms), excluding anger (Dosa, hatred), thirteen afflictions are the condition. Each of the seven afflictions under the origin truth is also conditioned by fourteen afflictions. For example, the affliction of wrong view under the origin truth, after arising and passing away, the seven afflictions that arise later can all condition it because they are of the same type. The seven pervasive afflictions under the suffering truth can also condition it because they condition widely. The remaining afflictions cannot condition it because they are not of the same type and are not pervasive. As with wrong view, the remaining six afflictions are the same. In the upper realms, excluding anger, thirteen afflictions are the condition. Each of the seven afflictions under the cessation truth is conditioned by fifteen afflictions. The four afflictions of the same type, namely greed (Lobha, greed), anger, pride (Māna, arrogance), and grasping at views, because these are conditioned by the same type of conditioned factors. The eleven pervasive afflictions under the truths of suffering and origin can also condition it because they condition widely. Among those of the same type, the three unconditioned factors, because they arise from conditioning the cessation truth, do not condition afflictions. The remaining afflictions that are not of the same type and are not pervasive cannot condition anything. In the upper realms, excluding anger, fourteen afflictions are the condition. Each of the eight afflictions under the path truth of the desire realm is conditioned by sixteen afflictions. The five afflictions of the same type, namely greed, anger, pride, grasping at precepts and vows (Sīlabbatupādāna, the wrong view of clinging to incorrect precepts as correct), and grasping at views, because these are conditioned by the same type of conditioned factors. Plus the eleven pervasive afflictions because they condition widely. The three unconditioned factors of the same type.
緣道諦生故不緣使。余非自品。非遍使故。一切不緣。上界除瞋十五使緣。欲界之中修道四使。一一皆為十五使緣。自品四使及十一遍。余皆不緣。以非自品非遍使故。上界除瞋十四使緣(此一門竟)。
次明諸使縛義不同。縛有二種。一者緣縛。二相應縛。兩義分別。一對非使。以辨二縛。十使煩惱。緣外六塵。緣而繫縛名為緣縛。同時之中。縛想受等諸心數法。名相應縛。二諸使相望。以辨二縛。于中略以四句分別。一者緣縛而非相應縛。二者相應縛而非緣縛。三者緣縛亦相應縛。四非緣縛亦非相應縛。初言緣縛非相應者。就彼有漏緣使之中。除其自品相應無明。自餘一切。更互相望。得相緣故。名為緣縛。不同時故。非相應縛。有漏緣使。望無漏緣亦是緣縛。得緣彼故。非相應縛。不同時故。言相應縛非緣縛者。無漏緣中邪見及疑。望其自品相應無明。是相應縛。以同時故。非是緣縛。以無漏緣不緣使故。所言緣縛。亦相應者。就彼有漏緣使之中。除不共無明。自餘一切。望其自品相應無明。亦是緣縛。亦相應縛。如彼身見。前起已滅。後起之者。緣前身見相應無明。名為緣縛。後起身見相應無明。緣前身見亦是緣縛。問曰。後起相應無明不別緣法。云何能得緣前身見。與後身見相應緣故。身見無明同時
【現代漢語翻譯】 現代漢語譯本： 因為緣道諦而生起，所以不緣使（煩惱）。其餘的不是同品（同類），因為不是遍使（普遍存在的煩惱），所以一切都不緣。上界（色界和無色界）除了瞋（嗔恨）之外，有十五種使緣。欲界之中，修道所斷的四種使，每一種都作為十五種使的緣。同品（同類）的四種使以及十一種遍使，其餘的都不緣，因為不是同品，也不是遍使的緣故。上界除了瞋之外，有十四種使緣。（這一門結束）
接下來闡明諸使（各種煩惱）的繫縛意義不同。繫縛有兩種：一是緣縛，二是相應縛。分別這兩種意義，一是針對非使（非煩惱）來說，用以區分兩種繫縛。十使（十種根本煩惱）煩惱，緣于外面的六塵（色、聲、香、味、觸、法），因為緣而繫縛，稱為緣縛。在同一時間中，繫縛想、受等各種心數法（心理活動），稱為相應縛。二是諸使相互之間，用以區分兩種繫縛。其中略以四句來分別：一是緣縛而非相應縛，二是相應縛而非緣縛，三是緣縛也是相應縛，四是非緣縛也不是相應縛。
首先說緣縛而非相應縛，就那些有漏（有煩惱）的緣使（以煩惱為緣的煩惱）之中，除了它自身同品相應的無明（愚癡）之外，其餘的一切，互相觀望，因為能夠互相作為緣，所以稱為緣縛。因為不是同時的，所以不是相應縛。有漏的緣使，對於無漏的緣也是緣縛，因為能夠緣於它們，但不是相應縛，因為不是同時的。
所說相應縛而非緣縛，在無漏的緣中，邪見（錯誤的見解）和疑（懷疑），對於它們自身同品相應的無明，是相應縛，因為是同時的。但不是緣縛，因為無漏的緣不緣使。
所說緣縛也是相應縛，就那些有漏的緣使之中，除了不共無明（獨特的愚癡）之外，其餘的一切，對於它們自身同品相應的無明，既是緣縛，也是相應縛。比如那身見（認為身體是真實的見解），先前生起已經滅去，後來生起的，緣于先前的身見相應的無明，稱為緣縛。後來生起的身見相應的無明，緣于先前的身見也是緣縛。問：後來生起的相應無明不單獨緣法，怎麼能夠緣于先前的身見？因為與後來的身見相應為緣的緣故，身見和無明是同時的。
【English Translation】 English version: Because of arising by conditioning on the Truth of the Path, it does not condition afflictions (kilesa). The remainder are not of the same category, because they are not pervasive afflictions, so they do not condition anything. In the upper realms (form and formless realms), except for anger (dosa), there are fifteen afflictions that condition. Within the desire realm, the four afflictions to be abandoned by cultivation of the path, each one serves as a condition for fifteen afflictions. The four afflictions of the same category and the eleven pervasive afflictions, the remainder do not condition, because they are not of the same category, nor are they pervasive afflictions. In the upper realms, except for anger, there are fourteen afflictions that condition. (This section ends)
Next, explaining the different meanings of the bonds of the afflictions. There are two types of bonds: one is the conditioning bond (alambana-bandha), and the other is the co-arising bond (samprayukta-bandha). Distinguishing these two meanings, first, in relation to non-afflictions, to differentiate the two bonds. The ten afflictions (ten fundamental afflictions) condition the external six sense objects (rupa, sadda, gandha, rasa, photthabba, dhamma). Conditioning and binding is called the conditioning bond. Within the same time, binding mental factors such as perception (sanna) and feeling (vedana) is called the co-arising bond. Second, in relation to the afflictions themselves, to differentiate the two bonds. Among them, we briefly distinguish with four statements: one is the conditioning bond but not the co-arising bond, two is the co-arising bond but not the conditioning bond, three is both the conditioning bond and the co-arising bond, and four is neither the conditioning bond nor the co-arising bond.
First, saying the conditioning bond but not the co-arising bond, in those conditioned afflictions with outflows (with defilements), except for the co-arising ignorance (avijja) of the same category, all the rest, looking at each other, because they can serve as conditions for each other, are called the conditioning bond. Because they are not simultaneous, they are not the co-arising bond. Conditioned afflictions with outflows, in relation to the unconditioned conditions, are also the conditioning bond, because they can condition them, but they are not the co-arising bond, because they are not simultaneous.
What is said as the co-arising bond but not the conditioning bond, in the unconditioned conditions, wrong view (micchaditthi) and doubt (vicikiccha), in relation to their co-arising ignorance of the same category, are the co-arising bond, because they are simultaneous. But they are not the conditioning bond, because unconditioned conditions do not condition afflictions.
What is said as both the conditioning bond and the co-arising bond, in those conditioned afflictions with outflows, except for uncommon ignorance, all the rest, in relation to their co-arising ignorance of the same category, are both the conditioning bond and the co-arising bond. For example, the view of self (sakkaya-ditthi), previously arisen and ceased, the later arising one, conditions the ignorance co-arising with the previous view of self, called the conditioning bond. The ignorance co-arising with the later arising view of self, conditioning the previous view of self, is also the conditioning bond. Question: The later arising co-arising ignorance does not condition phenomena separately, how can it condition the previous view of self? Because it is conditioned by the co-arising with the later view of self, the view of self and ignorance are simultaneous.
起者。名相應縛。諸使齊爾。不共無明。望相應無明。無相應義。是故除之無二無明一時並。故又不共無明望于余使。亦無相應義。是故除之。無漏緣使。不緣有漏。是以不說。言非緣縛非相應者。無漏緣中不共無明。望相應無明及望余使。非是緣縛。緣無漏故。非相應縛。不同時故。無漏緣中邪見及疑。除相應無明。望于余使。亦非緣縛。緣無漏故。非相應縛。不同時故(此二門竟)。
次就諸使縛境差別。于中有三。一明諸使縛境總別。二約三世明縛不同。三隨六識明縛有異。言總別者。依如毗曇。貪瞋及慢。是自相使。余之七種。是共相使。云何自相。論自釋言。貪瞋及慢。別緣事生。不能總緣一切法起故名自相。如彼貪心。要于所見所聞境界。而起貪心。不能于彼不見不聞不思惟處而起貪心。貪心既爾。瞋慢亦然。云何共相。見疑無明。總緣一切境界法起故云共相。依如成實雜問品中。應非此義。彼說十使皆有總緣別緣之義。總皆名共。別皆名自。不得偏說。如以貪使或時總緣四天下起。云何定別。又彼論中。引長爪經證貪瞋等。是總煩惱。如我見人。聞一切有。皆生忍心。忍即是貪。聞一切無心皆不忍。不忍是瞋。執我自高則名為慢。又邪見人。聞一切無。心則貪喜。聞一切有心則瞋惱。恃此自高。
即是其慢。云何名別。見疑無明當知。亦有別緣之義。云何定總。是故十使皆有總別。成實如是。理實十使皆有總別毗曇所說。從多言耳。次約三世明縛不同。如毗曇說。貪瞋慢使。若過去者。于彼三世有漏法中。唯縛彼使所緣境界所不緣者。則無縛義。所緣定故。若現在者。亦於三世有漏法中。唯縛彼使所緣境界所不緣者。使則不縛。所緣定故。在未來者。有生不生。若不生者。緣縛三世一切有漏。以未起故。三世有漏。一切皆有可縛之義。若論生者。隨緣別縛。譬如有人遙射體多人。若未放箭多人皆有可射之義。若已放竟隨所著者則名被射。余不著者不名被射。貪等亦然。未起之者。通縛一切。當起之者。隨緣別縛。自餘七使。隨在過去現在未來。皆縛三世一切有漏。以彼見等共縛使故。此總相言。非是別相。差別之相。如後門說。若依成實。三世十使。一一皆縛三世有漏。次隨六識相縛有異。如論中說。五識之中貪瞋煩惱。若過去者。唯縛過去五塵境界。若現在者。唯縛現在。若未來者。則有二種。一者生法。二不生法。若生法者。隨緣別縛。若不生者。通縛三世色等五塵。若在意地。十使煩惱。於三世中。隨何世起。皆縛三世有漏諸法。若無漏法緣而不縛。總相如是。于中分別。貪瞋及慢。於三世法。別緣別
【現代漢語翻譯】 現代漢語譯本 這就是所謂的『慢』（傲慢）。什麼是『別』（差別）呢？『見』（邪見）、『疑』（懷疑）、『無明』（愚癡），應當知道，也有各自不同的緣起意義。什麼是『定總』（確定總相）呢？因此，十使（十種根本煩惱）都有總相和別相。成實宗是這樣認為的。但實際上，十使都有總相和別相，這是毗曇宗所說的，只是從多數情況而言。接下來，從過去、現在、未來三世來闡明束縛的不同。如毗曇宗所說，貪、嗔、慢這三種煩惱，如果是過去的，那麼在過去、現在、未來三世的有漏法中，只能束縛它們所緣的境界；不緣的境界，就沒有束縛的意義，因為所緣是確定的。如果是現在的，那麼也在三世的有漏法中，只能束縛它們所緣的境界；不緣的境界，煩惱就不能束縛，因為所緣是確定的。如果是未來的，有生起和不生起兩種情況。如果不生起，那麼緣起而束縛三世一切有漏法，因為還沒有生起，三世的有漏法，一切都有可能被束縛的意義。如果論及生起，那麼就隨緣而分別束縛。譬如有人遙遠地射箭射向很多人，如果還沒有放箭，那麼很多人都有可能被射中的意義。如果已經放箭完畢，那麼隨箭射中的人就被稱為被射中，沒有射中的人就不稱為被射中。貪等煩惱也是這樣，沒有生起的，普遍束縛一切；將要生起的，隨緣而分別束縛。其餘七使（七種煩惱），無論在過去、現在、未來，都束縛三世一切有漏法，因為這些『見』等煩惱是共同束縛的。這是總相而言，不是別相。差別的相狀，如後面的章節所說。如果依據成實宗的觀點，三世的十使，每一個都束縛三世的有漏法。接下來，隨著六識的相應束縛而有所不同。如論中所說，五識之中的貪、嗔煩惱，如果是過去的，只能束縛過去五塵（色、聲、香、味、觸）境界；如果是現在的，只能束縛現在五塵境界；如果是未來的，那麼有兩種情況：一是生法，二是不生法。如果是生法，那麼隨緣而分別束縛；如果是不生法，那麼普遍束縛三世的色等五塵。如果在意地（意識層面），十使煩惱，在三世中，無論在哪一世生起，都束縛三世的有漏諸法。如果是無漏法，緣起而不束縛。總相是這樣，在其中分別，貪、嗔以及慢，對於三世的法，分別緣起，分別束縛。
【English Translation】 English version That is what is meant by 'conceit' (māna). What is meant by 'distinction' (bheda)? 'Views' (dṛṣṭi), 'doubt' (vicikitsā), and 'ignorance' (avidyā), it should be known, also have the meaning of distinct conditions. What is meant by 'fixed generality' (niyata-sāmānya)? Therefore, all ten fetters (daśa bandhanāni, ten fundamental afflictions) have both general and specific aspects. This is the view of the Satyasiddhi School. But in reality, all ten fetters have both general and specific aspects, as stated by the Abhidharma School, speaking from the perspective of the majority of cases. Next, the differences in bondage are explained in terms of the three times (past, present, and future). As the Abhidharma says, the fetters of greed (rāga), hatred (dveṣa), and conceit (māna), if they are past, then among the defiled dharmas (āsrava-dharmas) of those three times, they only bind the objects they cognize; those not cognized have no meaning of bondage, because the object of cognition is fixed. If they are present, then also among the defiled dharmas of the three times, they only bind the objects they cognize; if not cognized, the fetters do not bind, because the object of cognition is fixed. If they are future, there are two possibilities: arising and not arising. If not arising, then they bind all defiled dharmas of the three times, because they have not yet arisen, and all defiled dharmas of the three times have the potential to be bound. If they are arising, then they bind separately according to conditions. For example, if someone shoots arrows at many people from afar, if the arrows have not yet been released, then many people have the potential to be shot. If the arrows have already been released, then those who are hit are said to be shot, and those who are not hit are not said to be shot. Greed, etc., are also like this: those that have not arisen bind everything universally; those that are about to arise bind separately according to conditions. The remaining seven fetters, whether in the past, present, or future, all bind all defiled dharmas of the three times, because these 'views' (dṛṣṭi), etc., are common binding fetters. This is speaking in terms of the general aspect, not the specific aspect. The aspects of difference are as described in later chapters. If based on the Satyasiddhi School, the ten fetters of the three times each bind the defiled dharmas of the three times. Next, the corresponding bondage differs according to the six consciousnesses (ṣaṭ vijñānāni). As stated in the treatise, among the five consciousnesses (pañca vijñānāni), greed and hatred, if they are past, only bind the past objects of the five sense fields (pañca viṣayāḥ, form, sound, smell, taste, and touch); if they are present, they only bind the present objects; if they are future, then there are two kinds: those that arise and those that do not arise. If they arise, then they bind separately according to conditions; if they do not arise, then they universally bind the five sense fields such as form of the three times. If in the mind consciousness (mano-vijñāna), the ten fetters, in the three times, whichever time they arise, they bind all defiled dharmas of the three times. If they are undefiled dharmas (anāsrava-dharmas), they are conditioned but not bound. The general aspect is like this; distinguishing within it, greed, hatred, and conceit, for the dharmas of the three times, arise separately and bind separately.
縛。見疑無明。總緣總縛。若依成實。十使煩惱。唯在意地。一一皆能總縛三世。亦得別緣。縛不同。辨之粗爾。
第八明其成義差別。依婆蹉部。有三種成。一者人成。彼宗之中。說有人故。二者結成。煩惱定故。三者事成。境界定故。若依毗曇。有二種成。一者結成。煩惱定故。二者事成。境界定故。毗曇法中。不說有人故無人成。譬喻者。說唯有結成。人事不成。彼宗之中。不說有人故無人成。境界不定故無事成。如一境界。或時生貪。或時生瞋。或時生癡。或復生慢。或復生善。是故不定。以不定故。名為不成。依如毗曇。當分生時。即名事成。成義如是。
第九明其發業潤生差別之相。先明發業。后辨潤生。發業之中。宗別不同。依如毗曇。修道煩惱。親能發起身口二業。緣事起故。見諦煩惱。不能親發身口二業。迷理惑故。故雜心云。修道煩惱。剎那等起。起身口業。見道煩惱。作因等起。起身口業。修道煩惱。云何名為剎那等起。前念是其修道煩惱。后念即起身口二業。名剎那起。見諦煩惱。但能遠生。名因等起。不能親生。故非剎那。問曰。若使緣事煩惱動身口者。見諦所斷。貪瞋慢等。緣四諦下諸見而生。亦是緣事。何故不能親動身口。釋言。有以。彼四諦下貪瞋慢等。唯緣諸見。不
【現代漢語翻譯】 現代漢語譯本：束縛，由懷疑和無明（不明白事理）產生。總的來說，是因緣和合而產生束縛。如果依據《成實論》，十使煩惱（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）只存在於意地（意識層面），每一個都能總括地束縛過去、現在、未來三世。也可能分別因不同的因緣而產生束縛，所以束縛的方式不同。以上只是粗略地辨別。
第八，闡明成就意義上的差別。依據婆蹉部（佛教部派之一），有三種成就：一是人成，因為該宗派認為存在『人』；二是結成，因為煩惱是確定的；三是事成，因為境界是確定的。如果依據毗曇宗（佛教部派之一），有兩種成就：一是結成，因為煩惱是確定的；二是事成，因為境界是確定的。毗曇宗的教義中，不認為存在『人』，所以沒有人成。譬喻者（佛教論師），認為只有結成，人和事都不能成就。因為該宗派不認為存在『人』，所以沒有人成；境界是不確定的，所以沒有事成。比如同一個境界，有時產生貪慾，有時產生嗔恨，有時產生愚癡，有時產生傲慢，有時產生善念，所以是不確定的。因為不確定，所以稱為不成。依據毗曇宗，當煩惱產生時，就稱為事成。成就的意義就是這樣。
第九，闡明發起業和滋潤生命（潤生）的差別相。先闡明發起業，后辨別滋潤生命。在發起業方面，各個宗派的觀點不同。依據毗曇宗，修道位的煩惱（通過修行才能斷除的煩惱）能夠直接發起身口二業（身體和語言的行動），因為它們是緣于具體事物而產生的。見諦位的煩惱（通過見諦才能斷除的煩惱）不能直接發起身口二業，因為它們是迷惑于道理而產生的。所以《雜心論》中說，修道位的煩惱，在剎那間同時生起，從而產生身口業；見道位的煩惱，作為一種原因同時生起，從而產生身口業。修道位的煩惱，為什麼稱為剎那等起呢？前一念是修道位的煩惱，后一念立即產生身口二業，這稱為剎那生起。見諦位的煩惱，只能間接地產生，稱為因等起，不能直接產生，所以不是剎那生起。有人問：如果說緣於事物的煩惱能引發身口行動，那麼見諦所斷的貪、嗔、慢等煩惱，也是緣於四諦（苦、集、滅、道）之下的各種見解而產生的，也是緣於事物的，為什麼不能直接引發身口行動呢？回答是：這是有原因的。因為四諦之下的貪、嗔、慢等煩惱，只是緣于各種見解，不緣于...
【English Translation】 English version: Bondage arises from doubt and ignorance (lack of understanding). Generally speaking, it is the combination of conditions that creates bondage. According to the Tattvasiddhi Shastra (Chengshi Lun), the ten defilements (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts) exist only in the mind (consciousness), and each can comprehensively bind the three periods of past, present, and future. They may also arise separately due to different conditions, so the ways of bondage are different. The above is just a rough distinction.
Eighth, clarifying the differences in the meaning of accomplishment. According to the Vatsiputriya school (a Buddhist school), there are three types of accomplishment: first, the accomplishment of a person, because this school believes that a 'person' exists; second, the accomplishment of defilements, because defilements are definite; third, the accomplishment of things, because the realm is definite. According to the Abhidharma school (a Buddhist school), there are two types of accomplishment: first, the accomplishment of defilements, because defilements are definite; second, the accomplishment of things, because the realm is definite. The Abhidharma teachings do not believe that a 'person' exists, so there is no accomplishment of a person. The Sautrantika school (a Buddhist school) believes that only the accomplishment of defilements exists, and neither the person nor things can be accomplished. Because this school does not believe that a 'person' exists, there is no accomplishment of a person; the realm is uncertain, so there is no accomplishment of things. For example, the same realm may sometimes produce greed, sometimes hatred, sometimes delusion, sometimes pride, and sometimes good thoughts, so it is uncertain. Because it is uncertain, it is called non-accomplishment. According to the Abhidharma school, when defilements arise, it is called the accomplishment of things. The meaning of accomplishment is like this.
Ninth, clarifying the differences in the characteristics of generating karma and nourishing life (reproduction). First, clarify the generation of karma, and then distinguish the nourishment of life. Regarding the generation of karma, the views of various schools differ. According to the Abhidharma school, the defilements of the path of cultivation (defilements that can only be eliminated through practice) can directly initiate actions of body and speech, because they arise from specific things. The defilements of the path of seeing (defilements that can only be eliminated through seeing the truth) cannot directly initiate actions of body and speech, because they are confused by principles. Therefore, the Abhidharmasamuccaya says that the defilements of the path of cultivation arise simultaneously in an instant, thereby producing actions of body and speech; the defilements of the path of seeing arise simultaneously as a cause, thereby producing actions of body and speech. Why are the defilements of the path of cultivation called simultaneous arising in an instant? The previous thought is the defilement of the path of cultivation, and the next thought immediately produces actions of body and speech, which is called arising in an instant. The defilements of the path of seeing can only produce indirectly, which is called arising as a cause, and cannot produce directly, so it is not arising in an instant. Someone asks: If it is said that defilements arising from things can trigger actions of body and speech, then the greed, hatred, pride, etc., that are eliminated by seeing the truth, also arise from various views under the Four Noble Truths (suffering, accumulation, cessation, path), and also arise from things, why can't they directly trigger actions of body and speech? The answer is: There is a reason for this. Because the greed, hatred, pride, etc., under the Four Noble Truths only arise from various views, not from...
緣色聲香味觸等。是故不即起身口業。但能遠起身口如是。意業云何。彼宗之中思為意業。思是通數。皆與一切煩惱相應。二輪煩惱。皆能起之。若依成實。見諦煩惱。具能發起善惡二業。修道煩惱。一向不能起不善業。何故如是。在凡夫時。修道煩惱。但可成就。而不現行。是故不發。得聖之時。修道煩惱。雖復現行。以輕微故。不發惡業。善業云何。釋者不同。有人釋言。三果聖人。但潤凡時有漏善業。人天受生。不造新業以之受生。此義不然。如成實說。三果聖人。一切地中所有煩惱。隨所斷處。則不造業。以此準驗。定知修惑未斷之處。得發善業。又復現見諸學人等。得聖道已。修起八禪。用之上生。云何不造。以彼聖人造善生故。修道煩惱。得發善業(此一門竟)。
次辨十使潤生差別。若依毗曇。於三界中。一切十使皆能潤生。若依成實。唯愛能潤故。成實論雜問品云。唯愛能令諸有相續。邪見等中。無如是事。地經論中。亦同此說。故彼文言。愛水為潤。若言受生。癡見亦能起。彼文言。無明覆弊。我心溉灌。
第十明其相生次第。于中兩門。一直就十使明相因起。二約地以論十使之中因起如何。無明為本。依無明故。便起疑使。依彼疑后或生邪見。或起我見。依於我見。便起斷常。說為
【現代漢語翻譯】 現代漢語譯本：緣於色、聲、香、味、觸等（六塵）。因此，（意業）不直接引發起身口業，但能間接引發，就像這樣。那麼，意業又是如何運作的呢？在他們的宗派中，思被認為是意業。思是一種普遍的心理活動，與一切煩惱相應。兩種輪（指見惑和思惑）的煩惱都能引發（身口意業）。如果依照《成實論》的觀點，見諦（見道）的煩惱能夠引發善惡兩種業，而修道（修道位）的煩惱則始終不能引發不善業。為什麼會這樣呢？因為在凡夫階段，修道的煩惱只是存在，但並不現行，所以不會引發（惡業）。當證得聖果時，修道的煩惱雖然會現行，但因為輕微，所以不會引發惡業。那麼，善業又是如何產生的呢？解釋者有不同的說法。有人解釋說，三果（阿那含）的聖人，只是滋潤凡夫時期所造的有漏善業，從而在人天道中受生，而不會造新的業來受生。這種說法是不對的。正如《成實論》所說，三果聖人，對於一切地（指三界九地）中的所有煩惱，隨著斷除之處，就不會再造業。以此推斷，一定可以知道修惑（修道位的煩惱）未斷之處，仍然可以引發善業。而且，現在也看到許多學人，在證得聖道后，修習八禪，用以向上投生，怎麼能說他們沒有造業呢？因為這些聖人造了善業而受生，所以修道煩惱是可以引發善業的（這一部分結束）。 接下來辨析十使（十種根本煩惱）在滋潤生命方面的差別。如果依照毗曇宗的觀點，在三界之中，一切十使都能滋潤生命。如果依照《成實論》的觀點，只有愛才能滋潤生命。所以，《成實論·雜問品》中說：『只有愛才能使諸有（指三有）相續。』邪見等煩惱中，沒有這樣的作用。《地經論》中也持同樣的觀點，所以那裡的經文說：『愛水為滋潤。』如果說受生，癡見也能引發，那裡的經文說：『無明覆蓋遮蔽，我心灌溉。』 第十，闡明（煩惱）相生的次第。其中分為兩個方面：一是直接就十使來闡明相因相起的關係；二是就三界九地來討論十使之中，相因相起的情況如何。無明（癡）是根本。因為依于無明，便產生疑使（懷疑）。依于疑之後，或者產生邪見，或者產生我見。依於我見，便產生斷見和常見，這被說為...
【English Translation】 English version: Conditioned by form, sound, smell, taste, touch, etc. (the six sense objects). Therefore, (mental karma) does not directly cause physical and verbal karma, but can indirectly cause them in this way. Then, how does mental karma operate? In their school, thought is considered mental karma. Thought is a universal mental activity, corresponding to all afflictions. Both wheels (referring to the afflictions of view and thought) of afflictions can cause (physical, verbal, and mental karma). If according to the Satyasiddhi School, the afflictions of the stage of seeing the truth (path of seeing) can cause both good and bad karma, while the afflictions of the stage of cultivation (path of cultivation) can never cause bad karma. Why is this so? Because in the stage of ordinary beings, the afflictions of the path of cultivation only exist but do not manifest, so they do not cause (bad karma). When one attains sainthood, although the afflictions of the path of cultivation do manifest, they are too subtle to cause bad karma. Then, how is good karma produced? Interpreters have different views. Some interpret that the Arhat (third fruit of Arhatship) only nourishes the wholesome karma with outflows created during the time of ordinary beings, thereby being reborn in the realms of humans and gods, and does not create new karma to be reborn. This view is incorrect. As the Satyasiddhi School says, for the Arhat, regarding all afflictions in all realms (referring to the nine realms of the three realms), wherever they are eliminated, no more karma will be created. Based on this inference, it can be known that where the afflictions of cultivation (afflictions of the path of cultivation) have not been eliminated, good karma can still be generated. Moreover, it is now seen that many learners, after attaining sainthood, cultivate the eight dhyanas (meditative absorptions) to be reborn in higher realms. How can it be said that they do not create karma? Because these saints create good karma and are reborn, the afflictions of the path of cultivation can cause good karma (this section ends). Next, we will distinguish the differences in how the ten fetters (ten fundamental afflictions) nourish life. According to the Sarvastivada School, in the three realms, all ten fetters can nourish life. According to the Satyasiddhi School, only love can nourish life. Therefore, in the 'Miscellaneous Questions' chapter of the Satyasiddhi Shastra, it says: 'Only love can cause the continuation of existence (referring to the three realms).' In afflictions such as wrong views, there is no such function. The Dasabhumika Sutra also holds the same view, so the text there says: 'Love is the water for nourishment.' If it is said that ignorance and wrong views can also cause rebirth, the text there says: 'Ignorance covers and obscures, and my mind irrigates.' Tenth, to clarify the order of arising (of afflictions). This is divided into two aspects: first, to directly clarify the relationship of mutual causation among the ten fetters; second, to discuss how the mutual causation among the ten fetters occurs in the context of the nine realms of the three realms. Ignorance (delusion) is the root. Because of ignorance, doubt arises. After doubt arises, either wrong views arise, or the view of self arises. Based on the view of self, the views of annihilation and permanence arise, which are said to be...
邊見。由常見故。為我未來更求勝處。受持禁戒。故起戒取。于彼戒取所取法中。計為第一。便起見取。由見取故。順則生貪。違則生瞋。持此自高。便生慢使。一義如是。又更分別。無明為本。因之起疑。疑后決定便入二中。一入有中。便起身見。以身見故。說身死後或時如去或不如去。若說如去。則是常見。說不如去。即是斷見。若見常者。為神修善。持戒苦行。便起戒取。若見斷者。以無後世。貪現五欲。便生貪心。以貪心故。他侵生惱。便起瞋心。二入無中。起于邪見。以邪見故。取邪為正。便生見取。以見取故。恃己所見。欺陵他人。便起慢心。因起如是。一切且然。未必皆爾(此一門竟)。
次就地別以論因起。地謂欲界乃至非想。依如毗曇。同地之中。十使相望。皆得相生。若望他地。上得生下。下不生上。上地命終。得起下結。故言生下。要斷下結。得上禪定。得禪定已。方起上結。故不生上。十使之義。略云如是。
十纏義門分別(釋名辨相一 對使垢料簡同異二 纏依差別三 見修分別四 六識分別五 就界分別六 就位分別七)
第一門中。先釋其名。后辨其相。所言纏者。煩惱纏心。名為纏。又縛行人。亦名為纏。以實通論。一切煩惱。無非是纏。今據一門。且論十種。
【現代漢語翻譯】 現代漢語譯本： 邊見（認為事物只有單方面的極端看法），是因為常見（認為事物永恒不變的錯誤觀念）而產生的。爲了未來能獲得更好的處境，而受持禁戒，因此產生了戒取（執著于錯誤的戒律和苦行的觀念）。對於這些戒取所執著的法，認為是最殊勝的，於是產生了見取（執著于自己錯誤的見解的觀念）。由於見取，順應自己見解的就生貪心，違背自己見解的就生嗔恨心。以此自高自大，便產生了慢使（傲慢的潛在習性）。這是一種情況。 又進一步分別，無明（對事物真相的迷惑）是根本原因，因此產生了疑（懷疑）。懷疑之後做出決定，就進入兩種極端之中。一種是進入『有』中，便產生身見（認為『我』真實存在的錯誤觀念）。因為有身見，所以說身體死後，靈魂或者如常存在，或者不如常存在。如果說如常存在，那就是常見。說不如常存在，那就是斷見（認為人死後一切皆無的錯誤觀念）。如果認為靈魂是常存的，爲了靈魂而修行善事，持戒律，進行苦行，便產生戒取。如果認為是斷滅的，因為沒有來世，就貪圖眼前的五欲（色、聲、香、味、觸），便產生貪心。因為貪心，別人侵犯自己就會生氣惱怒，便產生嗔心。 另一種是進入『無』中，產生邪見（錯誤的見解）。因為有邪見，就認為邪是正，便產生見取。因為有見取，就依仗自己所見，欺凌他人，便產生慢心。因為這些原因而產生煩惱。一切情況大體如此，未必都是這樣。（這一部分結束） 接下來從地域差別來論述煩惱的產生。地域指的是欲界（充滿慾望的眾生所居住的世界）乃至非想非非想處（三界中最高的禪定境界）。依照《阿毗達摩》（佛教論藏），在同一地域中，十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取、戒取）相互之間，都可以相互產生。如果從高層地域望向低層地域，高層地域可以產生低層地域的煩惱，低層地域不能產生高層地域的煩惱。上層地域的眾生死亡后，可以產生下層地域的煩惱，所以說『產生下層』。必須要斷除下層地域的煩惱，才能獲得上層禪定。獲得禪定后，才能產生上層地域的煩惱，所以說『不產生上層』。十使的含義，大致就是這樣。 十纏（無慚、無愧、嫉妒、慳吝、追悔、睡眠、掉舉、昏沉、忿怒、覆藏）的義理分別（解釋名稱辨別體相第一，對十使和垢進行簡別，說明它們的同異之處第二，纏所依的差別第三，見道和修道上的分別第四，六識上的分別第五，就界進行分別第六，就果位進行分別第七） 第一部分中，先解釋它們的名稱，后辨別它們的體相。所說的『纏』，是指煩惱纏繞心識，就叫做『纏』。又束縛修行人，也叫做『纏』。從普遍意義上來說，一切煩惱，沒有不是纏的。現在根據一種角度，暫且論述十種纏。
【English Translation】 English version: 'Extreme views' (Biann Jian) (the mistaken view that things have only one extreme aspect) arise from 'common views' (You Chang Jian) (the erroneous notion that things are eternal and unchanging). Seeking better future circumstances through upholding precepts and prohibitions gives rise to 'grasping at precepts' (Jie Qu) (the attachment to incorrect precepts and ascetic practices). Regarding the dharmas grasped by these 'grasping at precepts' as the most superior leads to 'view-grasping' (Jian Qu) (the attachment to one's own incorrect views). Due to 'view-grasping', agreement with one's views generates greed, while disagreement generates anger. Holding oneself in high regard due to this leads to the latent tendency of 'conceit' (Man Shi). This is one scenario. Furthermore, analyzing it more deeply, 'ignorance' (Wu Ming) (delusion about the true nature of things) is the root cause, leading to 'doubt' (Yi). After doubt, making a decision leads to entering two extremes. One is entering into 'existence' (You), which generates 'self-view' (Shen Jian) (the mistaken notion that 'I' truly exists). Because of 'self-view', it is said that after the body dies, the soul either continues to exist as before or does not. If it is said to continue to exist as before, that is 'eternalism' (Chang Jian). Saying it does not continue to exist is 'annihilationism' (Duan Jian) (the mistaken notion that after death, everything ceases to exist). If one believes the soul is eternal, practicing good deeds, upholding precepts, and engaging in ascetic practices for the sake of the soul leads to 'grasping at precepts'. If one believes in annihilation, because there is no afterlife, one craves the five desires (Se, Sheng, Xiang, Wei, Chu) (form, sound, smell, taste, and touch), generating greed. Because of greed, others infringing upon oneself causes anger and annoyance, generating anger. The other is entering into 'non-existence' (Wu), generating 'wrong views' (Xie Jian) (incorrect views). Because of 'wrong views', one considers the wrong to be right, generating 'view-grasping'. Because of 'view-grasping', one relies on one's own views, bullying others, generating 'conceit'. Troubles arise from these causes. Everything is generally like this, but not necessarily always so. (This section ends) Next, discussing the arising of afflictions based on the differences in realms. Realms refer to the desire realm (Yu Jie) (the world inhabited by beings full of desires) up to the realm of neither perception nor non-perception (Fei Xiang Fei Fei Xiang Chu) (the highest meditative state in the three realms). According to the Abhidharma (Apidamo) (Buddhist philosophical treatises), within the same realm, the ten fetters (Shi Shi) (greed, hatred, delusion, pride, doubt, self-view, extreme views, wrong views, view-grasping, precept-grasping) can arise from each other. If looking from a higher realm to a lower realm, the higher realm can generate the afflictions of the lower realm, but the lower realm cannot generate the afflictions of the higher realm. After a being in a higher realm dies, they can generate the afflictions of a lower realm, hence the saying 'generating the lower'. One must eliminate the afflictions of the lower realm in order to attain higher meditative states. After attaining meditative states, one can then generate the afflictions of the higher realm, hence the saying 'not generating the higher'. The meaning of the ten fetters is roughly like this. Distinguishing the meanings of the ten entanglements (Shi Chan) (lack of shame, lack of embarrassment, jealousy, stinginess, regret, sleepiness, restlessness, torpor, anger, concealment) (Explaining the names and distinguishing the characteristics first; distinguishing the similarities and differences between the ten fetters and defilements second; the differences in what the entanglements rely on third; the distinctions in the path of seeing and the path of cultivation fourth; the distinctions in the six consciousnesses fifth; distinguishing based on the realms sixth; distinguishing based on the stages of attainment seventh) In the first section, first explaining their names, then distinguishing their characteristics. The so-called 'entanglements' (Chan) refer to afflictions entangling the mind, which is called 'entanglement'. Also, they bind practitioners, which is also called 'entanglement'. Generally speaking, all afflictions are entanglements. Now, from one perspective, we will temporarily discuss ten types of entanglements.
十名是何。如雜心說。無慚與無愧睡悔慳嫉掉眠忿及與覆是。上煩惱纏。內無羞恥故。名無慚。外無赧懼說為無愧。眠之與睡。論釋不同。若依成實。心重欲眠。名之為睡。攝心離覺。說以為眠。若依毗曇。一切煩惱。睡著境界。不能堪忍。說之為睡。身心昏昧。略緣境界。目之為眠。五識名身。意識名心。是二昏昧。名為眠也。于作善事。追變名悔。於己身財。堅著名慳。於他勝事。妒忌名嫉。躁動名掉。憤惱曰忿。隱過名覆。名義如是。就此十中。無慚無愧。是不善地。慳嫉忿覆是小煩惱地。睡眠掉悔是別心數以此十種。有急縛義。故說為纏(此一門竟)。
次對使垢料簡同異。此之一義。廣釋如前六垢章中(此二門竟)。
次對十使明依不同。如毗曇說。無愧睡與眠。此三無明依掉。慳及無慚。是從貪慾生。覆纏二使。依悔。即因猶豫。忿嫉瞋恚。依明智之。所說論文如是。以癡覆心。不知羞恥。作惡無愧。又以癡故。煩惱起時。不自開曉。睡著境界。不能堪忍。說之為睡。復以癡故。昏障覆心無所覺知。說以為眠。是故此三同依無明。以有貪故。追求五欲。不能止息。說之為掉。以有貪故。慳惜己物。不能捨離。說以為慳。以有貪慾。于追求中。無有羞恥。說為無慚。是故此三同依貪慾。以有愚
【現代漢語翻譯】 現代漢語譯本： 什麼是十纏？如《雜心論》所說：無慚（不知羞恥）、無愧（不畏懼世人指責）、睡眠（想睡）、追悔（後悔）、慳吝（吝嗇）、嫉妒（妒忌）、掉舉（躁動不安）、睡眠（昏沉）、忿怒（憤怒）以及覆藏（掩蓋過失）。這些是上等煩惱的纏縛。內心沒有羞恥，所以稱為無慚；外在不畏懼世人指責，稱為無愧。睡眠和昏沉，論述解釋不同。如果依照《成實論》，內心強烈想睡，稱為睡眠；收攝心念離開覺醒，稱為昏沉。如果依照《毗曇論》，一切煩惱，睡著于境界，不能忍受，稱為睡眠；身心昏昧，稍微攀緣境界，稱為昏沉。五識稱為身，意識稱為心，這二者昏昧，稱為睡眠。對於做了不好的事，追悔改變稱為追悔；對於自己的身和財物，堅固執著稱為慳吝；對於他人勝過自己，妒忌稱為嫉妒；躁動不安稱為掉舉；憤恨惱怒稱為忿怒；隱藏過失稱為覆藏。名義就是這樣。在這十種纏縛中，無慚和無愧是不善之地，慳吝、嫉妒、忿怒、覆藏是小煩惱地，睡眠、掉舉、追悔是別心數。因為這十種有急速束縛的含義，所以說是纏縛（這一門結束）。
其次，對照十使和六垢，簡別它們的同異。這一意義，詳細解釋如前面的六垢章中（這兩門結束）。
其次，對照十使，說明它們所依的不同。如《毗曇論》所說：無愧、睡眠和昏沉，這三者依于無明；掉舉、慳吝和無慚，是從貪慾產生；覆藏纏縛依于追悔，也就是因為猶豫；忿怒和嫉妒，依于明智。所說的論文是這樣。因為愚癡矇蔽內心，不知羞恥，做惡事沒有慚愧；又因為愚癡的緣故，煩惱生起時，不能自己開悟醒覺，睡著于境界，不能忍受，所以稱為睡眠；又因為愚癡的緣故，昏沉障礙矇蔽內心，沒有覺知，所以稱為昏沉。因此這三者都依于無明。因為有貪慾的緣故，追求五欲，不能停止休息，所以稱為掉舉；因為有貪慾的緣故，慳吝自己的財物，不能捨離，所以稱為慳吝；因為有貪慾，在追求中，沒有羞恥，所以稱為無慚。因此這三者都依于貪慾。因為有愚癡
【English Translation】 English version: What are the Ten Bonds (Ten Entanglements)? As the Zaxinlun (雜心論, Samayukta-hrdaya-sastra) says: 'Shamelessness (ahrīka), lack of embarrassment (anapatrāpya), sleepiness (styāna), regret (kaukṛtya), stinginess (mātsarya), jealousy (īrṣyā), restlessness (auddhatya), drowsiness (middha), anger (krodha), and concealment (mrakṣa) are the upper afflictive bonds.' Because internally there is no shame, it is called shamelessness. Because externally there is no fear of reproach, it is said to be lack of embarrassment. Sleepiness and drowsiness are explained differently in treatises. According to the Satyasiddhi-śāstra (成實論), a strong desire to sleep is called sleepiness; gathering the mind and leaving wakefulness is said to be drowsiness. According to the Abhidharma (毗曇), all afflictions, sleeping on the object, cannot be endured, and this is called sleepiness. When the body and mind are dull and dimly clinging to the object, it is called drowsiness. The five consciousnesses are called the body, and the mind consciousness is called the mind; the dullness of these two is called drowsiness. Regretting and changing after doing bad deeds is called regret. Firmly clinging to one's own body and possessions is called stinginess. Being jealous of others' superiority is called jealousy. Agitation is called restlessness. Being angry and annoyed is called anger. Hiding faults is called concealment. The meanings are thus. Among these ten, shamelessness and lack of embarrassment are unwholesome grounds; stinginess, jealousy, anger, and concealment are minor afflictive grounds; sleepiness, restlessness, and regret are separate mental states. Because these ten have the meaning of rapid binding, they are called bonds (this section ends).
Next, comparing the Ten Fetters (十使, dasa samyojanas) and the Six Defilements (六垢, sad malāḥ), distinguishing their similarities and differences. The meaning of this is explained in detail in the previous chapter on the Six Defilements (these two sections end).
Next, comparing the Ten Fetters, explaining the differences in their dependence. As the Abhidharma says: 'Lack of embarrassment, sleepiness, and drowsiness, these three depend on ignorance (avidyā); restlessness, stinginess, and shamelessness arise from greed (rāga); the bond of concealment depends on regret, which is due to hesitation; anger and jealousy depend on intelligence.' The text of the treatise says thus. Because ignorance covers the mind, one does not know shame, and there is no embarrassment in doing evil; also because of ignorance, when afflictions arise, one cannot awaken oneself, sleeping on the object, unable to endure, so it is called sleepiness; also because of ignorance, drowsiness obstructs and covers the mind, without awareness, so it is called drowsiness. Therefore, these three all depend on ignorance. Because of greed, one pursues the five desires, unable to stop and rest, so it is called restlessness; because of greed, one is stingy with one's own possessions, unable to give them up, so it is called stinginess; because of greed, in pursuit, there is no shame, so it is called shamelessness. Therefore, these three all depend on greed. Because there is ignorance...
癡貪慾心故。作惡覆藏不知發露。說之為覆。故說覆纏二使依也。所謂依于貪慾無明。以有疑故。作善追變。說之為悔。故說悔心因於猶豫。以有瞋故。於他忿惱。說之為忿。忌他勝己。說之為嫉。故說忿嫉依于瞋恚。若依成實。覆慳二纏。是其貪使。忿嫉二纏。是其瞋使。余悉非使(此三門竟)。
次就見修分別十纏。十纏之中。無慚無愧睡之與掉。此之四種。通障見修。余之六種。唯障修道。若依成實。十纏煩惱通障見修(此四門竟)。
次就六識分別諸纏。若依毗曇。無慚無愧睡掉及悔。通於六識。餘五在意。若依成實。一切在意。五識中無從想生(此五門竟)。
次就三界辨其通局。依如毗曇。睡掉二纏。遍通三界。彼說。煩惱睡著境界。名為睡。故上界有之。自餘八纏。唯在欲界。成實論中。雖無文說。準義以求。上界但無睡眠及慳。得有餘七。彼宗上界。有不善故有無慚愧。彼有疑故亦得有悔。有瞋使故得有忿嫉。有貪使故得有覆纏。不善亂心。故得有掉(此六門竟)。
次就位辨。依如毗曇。凡夫乃至斯陀之人。具足十纏。那含之人。但有睡掉。無餘八種。羅漢全無。若依成實。斯陀已前。相同毗曇。那含之人。斷欲結故。無慳睡眠。有餘七種。羅漢全無。問曰。羅漢若無眠
【現代漢語翻譯】 現代漢語譯本：因為愚癡和貪慾之心，所以做了惡事會隱瞞起來，不知道懺悔。這叫做『覆』（concealment）。因此說『覆』和『纏』這兩種煩惱是相互依存的。也就是說，它們依賴於貪慾和無明（ignorance）。因為有疑惑，所以做了善事又後悔改變，這叫做『悔』（repentance）。因此說後悔之心是由於猶豫不決。因為有嗔恨，所以對他人生氣惱怒，這叫做『忿』（resentment）。嫉妒別人勝過自己，這叫做『嫉』（jealousy）。因此說『忿』和『嫉』依賴於嗔恚（anger）。如果按照《成實論》的觀點，『覆』和『慳』（stinginess）這兩種『纏』，是屬於貪使（greed）。『忿』和『嫉』這兩種『纏』，是屬於嗔使（anger）。其餘的都不是使（underlying tendency）。（以上是第三個方面的內容） 接下來從見道和修道的角度來區分十種『纏』。在十種『纏』之中，『無慚』（shamelessness）、『無愧』（lack of remorse）、『睡』（sloth）和『掉』（restlessness）這四種，既能障礙見道，也能障礙修道。其餘的六種，只能障礙修道。如果按照《成實論》的觀點，十種『纏』煩惱都能障礙見道和修道。（以上是第四個方面的內容） 接下來從六識的角度來區分各種『纏』。如果按照《毗曇論》的觀點，『無慚』、『無愧』、『睡』、『掉』以及『悔』，這五種『纏』，可以存在於六識之中。其餘的五種『纏』只存在於意識之中。如果按照《成實論》的觀點，一切『纏』都只存在於意識之中。五識中不會產生『纏』，因為它們沒有分別妄想。（以上是第五個方面的內容） 接下來從三界的角度來辨別『纏』的普遍性和侷限性。按照《毗曇論》的觀點，『睡』和『掉』這兩種『纏』，普遍存在於三界之中。他們認為，煩惱沉溺於境界，就叫做『睡』，所以上界也有『睡』。其餘的八種『纏』，只存在於欲界。在《成實論》中，雖然沒有明確的文字說明，但按照義理來推求，上界只是沒有睡眠和慳吝，可以有其餘的七種『纏』。因為他們認為上界也有不善，所以有『無慚』和『無愧』。他們有疑惑，所以也可以有『悔』。有嗔使，所以可以有『忿』和『嫉』。有貪使，所以可以有『覆』。因為不善擾亂心，所以可以有『掉』。（以上是第六個方面的內容） 接下來從修行位次的角度來辨別。按照《毗曇論》的觀點，凡夫乃至斯陀含（Srotapanna，須陀洹）果位的人，都具足十種『纏』。阿那含（Anagamin，不還）果位的人，只有『睡』和『掉』，沒有其餘的八種『纏』。阿羅漢（Arhat，阿羅漢）果位的人完全沒有『纏』。如果按照《成實論》的觀點，斯陀含果位之前的人，和《毗曇論》的觀點相同。阿那含果位的人，因為斷除了欲界的煩惱，所以沒有『慳』和『睡眠』，有其餘的七種『纏』。阿羅漢果位的人完全沒有『纏』。問：如果阿羅漢沒有睡眠
【English Translation】 English version: Because of foolishness and greedy desires, evil deeds are concealed and not repented. This is called 'Concealment' (覆). Therefore, it is said that these two afflictions, 'Concealment' and 'Entanglement' (纏), are interdependent. That is, they rely on greed and ignorance (無明). Because of doubt, one regrets and changes after doing good deeds, which is called 'Repentance' (悔). Therefore, it is said that the mind of repentance arises from hesitation. Because of anger, one becomes angry and annoyed with others, which is called 'Resentment' (忿). Being jealous of others surpassing oneself is called 'Jealousy' (嫉). Therefore, it is said that 'Resentment' and 'Jealousy' rely on anger (瞋恚). According to the Satyasiddhi Shastra (成實論), the two entanglements of 'Concealment' and 'Stinginess' (慳) belong to the underlying tendency of greed (貪使). The two entanglements of 'Resentment' and 'Jealousy' belong to the underlying tendency of anger (瞋使). The rest are not underlying tendencies. (End of the third aspect) Next, from the perspective of the path of seeing (見道) and the path of cultivation (修道), we distinguish the ten entanglements. Among the ten entanglements, 'Shamelessness' (無慚), 'Lack of Remorse' (無愧), 'Sloth' (睡), and 'Restlessness' (掉) can obstruct both the path of seeing and the path of cultivation. The remaining six only obstruct the path of cultivation. According to the Satyasiddhi Shastra (成實論), all ten entanglements obstruct both the path of seeing and the path of cultivation. (End of the fourth aspect) Next, from the perspective of the six consciousnesses (六識), we distinguish the various entanglements. According to the Abhidharma (毗曇), 'Shamelessness', 'Lack of Remorse', 'Sloth', 'Restlessness', and 'Repentance' can exist in all six consciousnesses. The remaining five only exist in the mind consciousness (意). According to the Satyasiddhi Shastra (成實論), all entanglements only exist in the mind consciousness. Entanglements do not arise in the five sense consciousnesses because they lack discrimination and delusion. (End of the fifth aspect) Next, from the perspective of the Three Realms (三界), we discern the universality and limitations of the entanglements. According to the Abhidharma (毗曇), 'Sloth' and 'Restlessness' are universally present in the Three Realms. They believe that afflictions indulging in objects are called 'Sloth', so it exists in the higher realms. The remaining eight entanglements only exist in the Desire Realm (欲界). Although there is no explicit textual explanation in the Satyasiddhi Shastra (成實論), according to the principle, the higher realms only lack sleep and stinginess, and can have the remaining seven entanglements. Because they believe that there is unwholesomeness in the higher realms, there is 'Shamelessness' and 'Lack of Remorse'. They have doubt, so they can also have 'Repentance'. They have the underlying tendency of anger, so they can have 'Resentment' and 'Jealousy'. They have the underlying tendency of greed, so they can have 'Concealment'. Because unwholesomeness disturbs the mind, there can be 'Restlessness'. (End of the sixth aspect) Next, we distinguish from the perspective of the stages of practice. According to the Abhidharma (毗曇), ordinary beings up to the Stream-enterer (Srotapanna, 須陀洹) possess all ten entanglements. Non-returners (Anagamin, 不還) only have 'Sloth' and 'Restlessness', and do not have the remaining eight entanglements. Arhats (Arhat, 阿羅漢) have no entanglements at all. According to the Satyasiddhi Shastra (成實論), those before the Stream-enterer are the same as the Abhidharma. Non-returners, because they have cut off the fetters of the Desire Realm, do not have 'Stinginess' and 'Sleep', and have the remaining seven entanglements. Arhats have no entanglements at all. Question: If Arhats do not have sleep
者。何故經中說羅漢眠。龍樹釋言。眠有二種。一有夢眠。神應渾濁種種異見。二無夢眠。靜息而已。彼阿羅漢已舍夢眠。有無夢眠。何故有此。論自釋言。四大之身。法須飲食眠息將養。是故有之。不為安穩著樂故眠。論復釋言。羅漢有二。一慧解脫。二俱解脫。俱解脫者。具得八禪。以得禪故。得色界地微妙四大來在身中。身則安樂。是故無眠。慧解脫者。不得上禪。不得禪故。不得上界勝妙四大來入身中。是故有眠。羅漢如是。佛復云何。龍樹釋言。佛永無眠。為化眾生。示現有之。十纏之義。略辨如是。
十障義四門分別(釋名第一 立障所依第二 辨相第三 治斷處所第四)
第一釋名。十障之義。出十地論。名字是何。一凡夫我相障。二邪行於眾生身等障。三闇相於聞思修等諸法忘障。四解法慢障。五身凈我慢障。六微煩惱習障。七細相習障。八于無相有行障。九不能善利益眾生障。十于諸法中不得自在障。初言凡夫我相障者。此對初地無我真解。以我為障。我有二種。一自在名我。謂八自在。此就用也。二自實名我。此據體也。實有二種。一者理實。所謂佛性。是故經言。我者所謂如來之藏。二者情實。所謂凡夫妄情所立生法自性。論其理實。得之在聖。妄情所立。起之在凡。為別真我。
就人以分。故舉凡夫。凡謂生死凡鄙之法。夫謂士夫。凡法成夫。故曰凡夫。此猶我人之別名也。執實名我。取我體狀。目之為相。礙聖名障。邪行於眾生身等障者。此對二地持戒凈行。說彼惡業。以為障也。惡業乖正。目之為邪。集起名行。行起在緣。集必依具。言于生者。即是緣也。言身等者。即是具也。舉身統攝口意二業。故名為等。礙彼戒行故名為障。闇相於聞等諸法忘者。此對三地聞法之解。說闇為障。心無慧明。故稱為闇。闇狀名相。此是障體。闇心迷境。境謂聞等三慧之法。於此法中。不能照了明記在心。故名為忘。解法慢者。此對四地出世真證。說三地中解心為障。此解當地雖能解法。取相而知。名解法慢。慢故是障。前三地中。以我邪行闇忌為障。今此何故說解為障。彼前三地。世間行故。以福舍罪。四地已上。出世行故。以智舍相。是故不類。身凈慢者。此對五地十平等心。以彼四地取凈為障。前四地中。得凈法身。取身凈相。名為我慢。慢故是障。微煩惱習者。此對六地十法平等說。五地中取染凈法分別。慢心以之為障。然慢有三。謂上中下。前解法慢以之為上。障於四地下忍之心。身凈為中。障於五地中忍之解。取染凈慢。慢中最下。障六地中上忍之智。六地所除。對前中上。故說為微。性
【現代漢語翻譯】 現代漢語譯本： 就人來區分，所以舉例說明凡夫（fan fu）。『凡』指的是生死輪迴中凡俗鄙陋的法則，『夫』指的是士人。凡俗的法則成就了士人，所以叫做凡夫。這就像『我』和『人』的別稱一樣。執著于真實而稱之為『我』，取『我』的形體狀態，稱之為『相』（xiang）。阻礙聖道的叫做『障』（zhang）。 邪行於眾生身等障者：這是針對二地持戒清凈的行為，說那些惡業是障礙。惡業違背正道，稱之為『邪』。聚集生起叫做『行』。行為的生起依賴於因緣，聚集必定依賴於工具。說到『生』，就是指因緣。說到『身等』，就是指工具。舉出身來統攝口、意二業，所以叫做『等』。阻礙那些戒行，所以叫做『障』。 闇相於聞等諸法忘者：這是針對三地聽聞佛法的理解，說昏暗是障礙。心中沒有智慧光明，所以稱之為『闇』。昏暗的狀態叫做『相』。這是障礙的本體。昏暗的心迷惑于境界，境界指的是聽聞等三種智慧的法。對於這些法，不能夠明瞭記憶在心，所以叫做『忘』。 解法慢者：這是針對四地出世間的真實證悟，說三地中的理解心是障礙。這種理解在當地雖然能夠理解佛法，但是取著于相而知，叫做『解法慢』。因為傲慢所以是障礙。前面三地中，以『我』、邪行、昏暗、忌妒作為障礙，現在為什麼說理解是障礙呢？因為前面三地是世間的行為，用福德來捨棄罪過。四地以上是出世間的行為，用智慧來捨棄對相的執著，所以不相同。 身凈慢者：這是針對五地十平等心，因為四地中取著清凈作為障礙。前面四地中，得到清凈的法身，取著身體清凈的相，叫做『我慢』。因為傲慢所以是障礙。 微煩惱習者：這是針對六地十法平等來說的，五地中取著染污和清凈的法進行分別，傲慢心把這些作為障礙。然而傲慢有三種，即上、中、下。前面的解法慢屬於上等，障礙四地下忍之心。身凈屬於中等，障礙五地中忍的理解。取著染污和清凈的傲慢，是傲慢中最下等的，障礙六地上忍的智慧。六地所要去除的，是針對前面的中上等，所以說是『微』。 性（xing）
【English Translation】 English version: Distinguishing based on individuals, therefore, the example of 『fan fu』 (凡夫, common mortal) is given. 『Fan』 refers to the mundane and base laws within the cycle of birth and death, while 『fu』 refers to a gentleman. Mundane laws constitute a gentleman, hence the term 『fan fu』. This is similar to the distinction between 『I』 and 『person』. Clinging to reality is called 『I』, and taking the form and appearance of 『I』 is called 『xiang』 (相, form/appearance). That which obstructs the holy path is called 『zhang』 (障, obstacle). 『Xie xing yu zhong sheng shen deng zhang zhe』 (邪行於眾生身等障者, evil conduct in the body etc. are obstacles): This is in relation to the pure conduct of upholding precepts in the Second Ground, stating that those evil karmas are obstacles. Evil karma goes against the right path, and is called 『xie』 (邪, evil/wrong). Accumulating and arising is called 『xing』 (行, conduct). The arising of conduct depends on conditions, and accumulation must rely on tools. When speaking of 『sheng』 (生, birth), it refers to conditions. When speaking of 『shen deng』 (身等, body etc.), it refers to tools. The body is mentioned to encompass the two karmas of speech and mind, hence the term 『deng』 (等, etc.). Obstructing those precepts and conduct is called 『zhang』. 『An xiang yu wen deng zhu fa wang zhe』 (闇相於聞等諸法忘者, forgetting the dark appearance in hearing etc. dharmas): This is in relation to the understanding of hearing the Dharma in the Third Ground, stating that darkness is an obstacle. The mind has no wisdom and light, hence it is called 『an』 (闇, darkness). The state of darkness is called 『xiang』. This is the substance of the obstacle. The dark mind is deluded by the realm, and the realm refers to the dharmas of the three wisdoms such as hearing. Regarding these dharmas, one is unable to clearly remember them in the mind, hence it is called 『wang』 (忘, forgetting). 『Jie fa man zhe』 (解法慢者, conceited understanding of the Dharma): This is in relation to the true realization of transcending the world in the Fourth Ground, stating that the mind of understanding in the Third Ground is an obstacle. Although this understanding is able to understand the Dharma in that ground, it grasps onto appearances and knows, and is called 『jie fa man』 (conceited understanding of the Dharma). Because of arrogance, it is an obstacle. In the previous three grounds, 『I』, evil conduct, darkness, and jealousy are taken as obstacles. Why is understanding said to be an obstacle now? Because the previous three grounds are worldly conduct, using merit to abandon sins. The Fourth Ground and above are transcendent conduct, using wisdom to abandon attachment to appearances, so they are not the same. 『Shen jing man zhe』 (身凈慢者, conceited purity of the body): This is in relation to the ten equal minds of the Fifth Ground, because in the Fourth Ground, grasping onto purity is taken as an obstacle. In the previous four grounds, one obtains a pure Dharma body, and grasping onto the appearance of the body's purity is called 『wo man』 (我慢, ego-conceit). Because of arrogance, it is an obstacle. 『Wei fan nao xi zhe』 (微煩惱習者, subtle habitual afflictions): This is in relation to the ten Dharma equalities of the Sixth Ground, in the Fifth Ground, grasping onto defiled and pure dharmas and making distinctions, the arrogant mind takes these as obstacles. However, arrogance has three types, namely superior, middle, and inferior. The previous conceited understanding of the Dharma belongs to the superior type, obstructing the mind of inferior endurance in the Fourth Ground. The purity of the body belongs to the middle type, obstructing the understanding of middle endurance in the Fifth Ground. Grasping onto defiled and pure arrogance is the most inferior type of arrogance, obstructing the wisdom of superior endurance in the Sixth Ground. What the Sixth Ground needs to remove is in relation to the previous middle and superior types, so it is said to be 『wei』 (微, subtle). 『Xing』 (性, nature)
是取慢惑障之法。就過說惱。據微煩惱。顯前中上。類亦同然。俱是煩惱。何故前二說為慢乎。為障出世。所除之障。隨道取執。為過輕微。不同前三性相俱違。故約所取以別其障。說為慢矣。就初障慢類后皆爾。然此微是其粗家殘氣。故名為習。細相習者。此對七地發起勝行。說六地中樂空為障。以六地中得法平等於空樂住。不能即空發起勝行。所以為障。取有為粗。著空為細。細狀名相。粗家殘氣目之為習。然其所取。雖別空有。執性同故。猶得說為粗家習也。言于無相有行障者。此對八地無功用行。說七地中功用為障。第八地中。報行純熟。舍離功用。名曰無相。望于無相。名功用修。以為有行。礙於無相。故目為障。不能善益眾生障者。此對九地無礙說法。以彼八地不能為障。前八地中。雖能凈土教化眾生。不堪無礙辨才益物。名為不能。以不能故。說之為障。言于諸法不自在者。此對十地自在之智。說九地中無智為障。前九地中。雖復無礙辨才說法。未能于佛所知深法照用無礙。名不自在。又復不能受佛如來雲雨說法。降注法雨滅惡生善。名不自在。以不自在故說為障。
第二明其立障所依。論主依何立此十障。斯乃依于相續解脫二十二愚。立此十障及第十一微細智障。二十二者。初地有二。乃至佛
【現代漢語翻譯】 現代漢語譯本 這是關於如何去除與驕慢相關的迷惑和障礙的方法。從過失的角度來說，這是令人煩惱的。根據細微的煩惱，可以顯現出前、中、上三種程度的煩惱。這些煩惱本質上是相同的，都是煩惱。為什麼前兩種煩惱被稱為『慢』（māna，驕慢）呢？因為它們會障礙出世的修行。所要去除的障礙，會隨著修道的執著而產生。因為這些過失是輕微的，不同於前面三種煩惱在性質和現象上都是相違背的，所以根據所執著的對象來區分這些障礙，稱之為『慢』。對於最初的障礙『慢』，後面的情況也是如此。然而，這種細微的煩惱是粗大煩惱的殘餘氣息，所以被稱為『習』（vāsanā，習氣）。 所謂的『細相習』，是針對七地菩薩發起殊勝的修行而言的，認為六地菩薩安於空性是一種障礙。因為六地菩薩在空性中獲得法的平等，安住于空樂之中，不能立即從空性中發起殊勝的修行，所以成為一種障礙。執著于有為法是粗糙的，執著于空性是細微的。這種細微的狀態和名相，以及粗大煩惱的殘餘氣息，被稱為『習』。然而，雖然所執著的對象分別是空和有，但執著的性質是相同的，所以仍然可以被認為是粗大煩惱的習氣。 所謂的『于無相有行障』，是針對八地菩薩的無功用行而言的，認為七地菩薩的功用行是一種障礙。在第八地，報身之行純熟，捨棄功用，稱為『無相』。相對於無相而言，功用修行被認為是有行，會妨礙無相，所以被稱為障礙。 所謂的『不能善益眾生障』，是針對九地菩薩的無礙說法而言的，因為八地菩薩不能成為障礙。在前八地，雖然能夠凈化國土、教化眾生，但不能以無礙的辯才利益眾生，所以被稱為『不能』。因為不能，所以被稱為障礙。 所謂的『于諸法不自在者』，是針對十地菩薩的自在之智而言的，認為九地菩薩的無智是一種障礙。在前九地，雖然能夠以無礙的辯才說法，但未能對佛陀所知的深奧之法照用無礙，所以被稱為『不自在』。而且，也不能接受佛陀如來的雲雨說法，降下法雨，滅除惡業，增長善業，所以被稱為『不自在』。因為不自在，所以被稱為障礙。 第二部分說明建立這些障礙所依據的基礎。論主是依據什麼來建立這十種障礙的呢？這是依據相續解脫的二十二種愚昧，來建立這十種障礙以及第十一種微細智障。這二十二種愚昧，初地有二，乃至佛地...
【English Translation】 English version This concerns the method for removing the delusions and hindrances associated with pride (māna). Speaking from the perspective of faults, it is vexing. Based on subtle afflictions, the prior, middle, and upper levels are revealed. These are all afflictions in nature. Why are the first two called 'māna' (pride)? Because they hinder liberation from the world. The hindrances to be removed arise from attachment to the path. Because these faults are slight, unlike the previous three, which are contradictory in nature and appearance, the hindrances are distinguished based on the object of attachment and are called 'māna'. This applies to the initial hindrance of 'māna', and the same goes for the subsequent ones. However, this subtle affliction is the residual trace of the coarse afflictions, so it is called 'vāsanā' (habitual tendency). The so-called 'subtle habitual tendency' is in relation to the superior practice initiated by the seventh Bhumi (stage of a Bodhisattva). It considers the enjoyment of emptiness in the sixth Bhumi as a hindrance. Because the Bodhisattva in the sixth Bhumi attains equality of Dharma in emptiness and dwells in emptiness and bliss, they cannot immediately initiate superior practice from emptiness, so it becomes a hindrance. Attachment to conditioned phenomena is coarse, while attachment to emptiness is subtle. This subtle state and nomenclature, as well as the residual trace of coarse afflictions, are called 'vāsanā'. However, although the objects of attachment are emptiness and existence respectively, the nature of attachment is the same, so it can still be considered a habitual tendency of coarse afflictions. The so-called 'hindrance of having activity in the absence of characteristics' is in relation to the effortless activity of the eighth Bhumi. It considers the effortful activity of the seventh Bhumi as a hindrance. In the eighth Bhumi, the activity of the reward body is perfected, and effort is abandoned, which is called 'absence of characteristics'. Relative to the absence of characteristics, effortful practice is considered having activity, which hinders the absence of characteristics, so it is called a hindrance. The so-called 'hindrance of not being able to benefit beings well' is in relation to the unobstructed teaching of the ninth Bhumi, because the eighth Bhumi cannot be a hindrance. In the previous eight Bhumis, although one can purify the land and teach beings, one cannot benefit beings with unobstructed eloquence, so it is called 'not being able'. Because of not being able, it is called a hindrance. The so-called 'not being at ease with all dharmas' is in relation to the wisdom of ease of the tenth Bhumi. It considers the lack of wisdom of the ninth Bhumi as a hindrance. In the previous nine Bhumis, although one can teach with unobstructed eloquence, one has not yet been able to illuminate and use the profound dharmas known by the Buddha without obstruction, so it is called 'not being at ease'. Moreover, one cannot receive the cloud-like teaching of the Tathagata (如來), raining down the Dharma rain, extinguishing evil deeds, and increasing good deeds, so it is called 'not being at ease'. Because of not being at ease, it is called a hindrance. The second part explains the basis upon which these hindrances are established. Upon what does the author rely to establish these ten hindrances? This is based on the twenty-two kinds of ignorance of continuous liberation, to establish these ten hindrances and the eleventh subtle hindrance of wisdom. These twenty-two kinds of ignorance, the first Bhumi has two, and so on until the Buddha Bhumi...
地各有二種。是故通合有二十二。初地二者。一眾生著我法著我愚。是利煩惱。二增上中惡趣起煩惱。煩惱有三。謂下中上。中上煩惱。能發惡業。受惡趣報。對果名因。名增上中惡趣煩惱。論主就初說為凡夫我相障也。第二地中二種愚者。一者微細犯戒行愚。是彼二地律儀戒障。二者種種業趣行愚。是彼二地攝善攝生二種行障。不知種種善惡業。故不能攝善。不能攝生。論主就初說為邪行身等障也。第三地中二種愚者。一聞持滿足愚。障彼三地聞法解心。二欲愛愚。障彼三地八禪定等。論主就初說為闇相於聞等障。四地二者。一法愛愚。愛三地中聞法解心。二正受愚。愛三地中禪定行等。論主就初說為第四解法慢障。五地二者。一背生死向涅槃愚。謂四地中取凈之慢。障彼五地十平等心。及障彼地大慈悲等利眾生行。二者一向背于涅槃向世間愚。障彼五地諦觀等行。論主就初說為第五身凈慢障。六地二者。一多行相愚。謂五地中。取染凈等分別慢相。障六地中十法平等。二不能觀察多行生愚。障六地中因緣行觀。論主就初說為第六微煩惱障。七地二者。一微細相行愚。謂六地中樂空之心。障七地中十方便慧發起勝行。二無相思惟方便行愚。障七地中修無功用。論主就初說為第七細相習障。八地二者。一者無相無開發
【現代漢語翻譯】 現代漢語譯本 每一層土地都有兩種愚癡。因此，總共有二十二種愚癡。初地（指凡夫地）的兩種愚癡：第一種是眾生執著于『我』和『法』的愚癡，這是由強烈的煩惱所致。第二種是增長中等惡趣的煩惱，這種煩惱分為下、中、上三等。中等和上等的煩惱能夠引發惡業，導致遭受惡趣的果報。從果報的角度來說，這是導致惡果的『因』，所以稱為增長中等惡趣的煩惱。論主（指《瑜伽師地論》的作者彌勒菩薩）就第一種愚癡，即眾生執著于『我』的愚癡，說明這是凡夫的我相所造成的障礙。第二地（指二乘地）中的兩種愚癡：第一種是微細的犯戒行為的愚癡，這是對二乘地的律儀戒的障礙。第二種是種種業趣行為的愚癡，這是對二乘地的攝善行和攝生行的障礙。因為不瞭解種種善惡業，所以不能夠攝取善法，也不能夠攝受眾生。論主就第一種愚癡，即微細的犯戒行為的愚癡，說明這是邪行身等所造成的障礙。第三地（指菩薩初地）中的兩種愚癡：第一種是聞持滿足的愚癡，這障礙了菩薩三地（指初地、二地、三地）的聞法和理解能力。第二種是欲愛的愚癡，這障礙了菩薩三地的八禪定等。論主就第一種愚癡，即聞持滿足的愚癡，說明這是對聽聞佛法等的障礙。第四地（指菩薩二地）的兩種愚癡：第一種是對法的愛著的愚癡，這種愛著是針對菩薩三地（指初地、二地、三地）的聞法和理解能力。第二種是對正受（禪定）的愚癡，這種愛著是針對菩薩三地的禪定修行等。論主就第一種愚癡，即對法的愛著的愚癡，說明這是對第四地（指菩薩二地）的解法慢的障礙。第五地（指菩薩三地）的兩種愚癡：第一種是背離生死而趨向涅槃的愚癡，這是指在菩薩四地（指二地）中產生的對清凈的執著和傲慢，這障礙了菩薩五地（指三地）的十平等心，以及障礙了菩薩五地的大慈悲等利益眾生的行為。第二種是一味地背離涅槃而趨向世間的愚癡，這障礙了菩薩五地的諦觀等修行。論主就第一種愚癡，即背離生死而趨向涅槃的愚癡，說明這是對第五地（指三地）的身凈慢的障礙。第六地（指菩薩四地）的兩種愚癡：第一種是多行相的愚癡，這是指在菩薩五地（指三地）中，對染凈等事物產生的分別和傲慢，這障礙了菩薩六地（指四地）的十法平等。第二種是不能觀察多行生起的愚癡，這障礙了菩薩六地中對因緣生起的觀察。論主就第一種愚癡，即多行相的愚癡，說明這是對第六地（指四地）的微細煩惱的障礙。第七地（指菩薩五地）的兩種愚癡：第一種是微細相行的愚癡，這是指在菩薩六地（指四地）中產生的對空性的執著，這障礙了菩薩七地（指五地）的十方便慧發起殊勝的修行。第二種是無相思惟方便行的愚癡，這障礙了菩薩七地中修習無功用行。論主就第一種愚癡，即微細相行的愚癡，說明這是對第七地（指五地）的細相習的障礙。第八地（指菩薩六地）的兩種愚癡：第一種是無相無開發的
【English Translation】 English version Each level of ground has two types of ignorance. Therefore, there are a total of twenty-two. The two types of ignorance in the first ground (referring to the ground of ordinary beings) are: first, the ignorance of beings attached to 'self' and 'dharma' (法, teachings), which arises from strong afflictions. Second, the afflictions that increase the middle and lower realms of suffering. These afflictions are divided into lower, middle, and upper levels. Middle and upper-level afflictions can cause evil karma, leading to suffering in the lower realms. From the perspective of the result, this is the 'cause' that leads to the evil result, so it is called the afflictions that increase the middle and lower realms of suffering. The author of the treatise (referring to Maitreya Bodhisattva, the author of the Yogacarabhumi-sastra) explains that the first type of ignorance, the ignorance of beings attached to 'self', is the obstacle caused by the self-image of ordinary beings. The two types of ignorance in the second ground (referring to the ground of the two vehicles, Sravakas and Pratyekabuddhas) are: first, the ignorance of subtle violations of precepts, which is an obstacle to the precepts of discipline in the second ground. Second, the ignorance of various karmic tendencies, which is an obstacle to the practices of gathering goodness and benefiting beings in the second ground. Because one does not understand various good and evil karmas, one cannot gather good dharmas or benefit beings. The author of the treatise explains that the first type of ignorance, the ignorance of subtle violations of precepts, is the obstacle caused by wrong actions of body, speech, and mind. The two types of ignorance in the third ground (referring to the first Bodhisattva ground) are: first, the ignorance of being satisfied with mere retention of teachings, which hinders the ability to hear and understand the Dharma in the three Bodhisattva grounds (referring to the first, second, and third grounds). Second, the ignorance of desire-attachment, which hinders the eight dhyanas (禪定, meditative absorptions) and other practices in the three Bodhisattva grounds. The author of the treatise explains that the first type of ignorance, the ignorance of being satisfied with mere retention of teachings, is an obstacle to hearing the Dharma and so on. The two types of ignorance in the fourth ground (referring to the second Bodhisattva ground) are: first, the ignorance of attachment to the Dharma, which is attachment to the ability to hear and understand the Dharma in the three Bodhisattva grounds (referring to the first, second, and third grounds). Second, the ignorance of attachment to correct samadhi (正受, meditative concentration), which is attachment to the practice of dhyana and so on in the three Bodhisattva grounds. The author of the treatise explains that the first type of ignorance, the ignorance of attachment to the Dharma, is an obstacle to the pride of understanding the Dharma in the fourth ground (referring to the second Bodhisattva ground). The two types of ignorance in the fifth ground (referring to the third Bodhisattva ground) are: first, the ignorance of turning away from samsara (生死, cycle of birth and death) and towards nirvana (涅槃, liberation), which refers to the attachment to purity and pride that arises in the fourth Bodhisattva ground (referring to the second ground). This hinders the ten equalities of mind in the fifth Bodhisattva ground (referring to the third ground), as well as the practices of great compassion and benefiting beings in the fifth ground. Second, the ignorance of turning away from nirvana and towards the world, which hinders the practices of true observation and so on in the fifth Bodhisattva ground. The author of the treatise explains that the first type of ignorance, the ignorance of turning away from samsara and towards nirvana, is an obstacle to the pride of bodily purity in the fifth ground (referring to the third ground). The two types of ignorance in the sixth ground (referring to the fourth Bodhisattva ground) are: first, the ignorance of many characteristics, which refers to the discrimination and pride that arise in the fifth Bodhisattva ground (referring to the third ground) regarding defilement and purity. This hinders the ten equalities of Dharma in the sixth Bodhisattva ground (referring to the fourth ground). Second, the ignorance of not being able to observe the arising of many characteristics, which hinders the observation of dependent origination in the sixth Bodhisattva ground. The author of the treatise explains that the first type of ignorance, the ignorance of many characteristics, is an obstacle to the subtle afflictions in the sixth ground (referring to the fourth ground). The two types of ignorance in the seventh ground (referring to the fifth Bodhisattva ground) are: first, the ignorance of subtle characteristic practices, which refers to the attachment to emptiness that arises in the sixth Bodhisattva ground (referring to the fourth ground). This hinders the arising of the ten expedient wisdoms and the performance of superior practices in the seventh Bodhisattva ground (referring to the fifth ground). Second, the ignorance of expedient practices of non-characteristic thought, which hinders the practice of effortless action in the seventh Bodhisattva ground. The author of the treatise explains that the first type of ignorance, the ignorance of subtle characteristic practices, is an obstacle to the subtle habit of characteristics in the seventh ground (referring to the fifth ground). The two types of ignorance in the eighth ground (referring to the sixth Bodhisattva ground) are: first, the ignorance of non-characteristic and non-development
愚。謂七地中功用行心。障八地中無功用行。二自在愚。障八地中凈佛國土三自在行及十自在。論主就初說為第八有行障也。九地二者。一不能于諸法及法名字總持自在愚。障九地中智成就行。二樂說法自在愚。障九地中說成就等。論主就后說為第九不能善益眾生障也。十地二者。一者大神通愚。謂障十地神通無上有上行等。二者微細秘密行愚。謂障十地七種智等。論主就后說為於法不自在障。十地望佛亦有二愚。一者一切爾炎微細正受愚。謂無明地。障彼如來一切智德。二障礙愚。謂事中無知。障彼如來一切種智。地論說言。第十地中有智障者。當知是彼障礙愚也。立障所依。辨之粗爾。
第三門中。言辨相者。開合不定。或云一二乃至眾多。所言一者。一切煩惱總為一障。或分為二。所謂見修。十中初一是見諦惑。余之九種是修道惑。就業煩惱。亦得分二。第二第八是其業障。余是煩惱。或說為三。所謂見愛及與無明。初一是見。第二能起犯戒。煩惱即是其愛。后八無明。或說為六。世間有三。出世亦然。三地已還名為世間。四地已上名為出世。世中三者。一是解障。謂執我心障無我解。二是行障。所謂邪行障于戒行。三者是其智用之障。所謂闇相障彼三地明凈之知。出世三者。始從解法乃至細相。是其解
【現代漢語翻譯】 現代漢語譯本 愚。指的是七地中功用行之心，它會障礙八地中的無功用行。二自在愚，會障礙八地中清凈佛國土的三自在行以及十自在。論主就前者（功用行心）說，這是第八地有行之障。九地二愚，一是不能對諸法及法名字總持自在的愚，它會障礙九地中的智成就行；二是樂於說法自在的愚，它會障礙九地中的說成就等。論主就後者（樂於說法自在的愚）說，這是第九地不能善益眾生之障。十地二愚，一是大神通愚，它會障礙十地神通無上有上行等；二是微細秘密行愚，它會障礙十地七種智等。論主就後者（微細秘密行愚）說，這是對於法不自在之障。十地望佛亦有二愚，一是對於一切爾炎微細正受的愚，也就是無明地，它會障礙如來的一切智德；二是障礙愚，也就是事中無知，它會障礙如來的一切種智。地論說，第十地中有智障，應當知道這就是障礙愚。以上是關於立障所依的粗略辨析。
第三門中，關於辨別相狀，開合不定。或者說有一種、兩種乃至多種。所謂一種，就是一切煩惱總括為一種障礙。或者分為兩種，即見惑和修惑。在十種障礙中，第一種是見諦惑，其餘九種是修道惑。就從業煩惱來說，也可以分為兩種，第二種和第八種是業障，其餘是煩惱。或者說為三種，即見愛和無明。第一種是見，第二種能引起犯戒，煩惱就是愛，后八種是無明。或者說為六種，世間有三種，出世間也有三種。三地及以下稱為世間，四地及以上稱為出世間。世間的三種是：一是解障，即執著於我心，障礙無我之解；二是行障，即邪行，障礙戒行；三是智用之障，即闇相，障礙三地的明凈之知。出世間的三種，從解法乃至細相，是解障。
【English Translation】 English version 'Ignorance' refers to the mind engaged in effortful practice in the seventh Bhumi (stage of a Bodhisattva's path) (Saptama-bhūmi), which obstructs the non-effortful practice in the eighth Bhumi (Aṣṭama-bhūmi). 'Twofold ignorance of mastery' obstructs the threefold mastery of purifying Buddha-lands and the ten masteries in the eighth Bhumi. The author of the treatise, focusing on the former (effortful practice), says that it is the obstruction of 'having practice' in the eighth Bhumi. The 'twofold ignorance' of the ninth Bhumi (Navama-bhūmi) are: first, the ignorance of not being able to maintain mastery over all Dharmas (teachings) and the names of Dharmas, which obstructs the accomplishment of wisdom in the ninth Bhumi; second, the ignorance of delighting in the mastery of expounding the Dharma, which obstructs the accomplishment of speaking, etc., in the ninth Bhumi. The author of the treatise, focusing on the latter (delighting in the mastery of expounding the Dharma), says that it is the obstruction of not being able to benefit sentient beings well in the ninth Bhumi. The 'twofold ignorance' of the tenth Bhumi (Daśama-bhūmi) are: first, the ignorance of great supernormal powers, which obstructs the unsurpassed and supreme practices of supernormal powers in the tenth Bhumi; second, the ignorance of subtle and secret practices, which obstructs the seven kinds of wisdom, etc., in the tenth Bhumi. The author of the treatise, focusing on the latter (subtle and secret practices), says that it is the obstruction of not being at ease with the Dharma. Regarding the Buddha from the perspective of the ten Bhumis, there are also two kinds of ignorance: first, the ignorance of all subtle correct receptions of cessation (Nirvana), which is the ground of ignorance, obstructing all the wisdom and virtues of the Tathagata (Buddha); second, the ignorance of obstruction, which is ignorance in matters, obstructing the all-knowing wisdom of the Tathagata. The Treatise on the Stages (Daśabhūmika Sūtra) says that there is an obstruction of wisdom in the tenth Bhumi, which should be understood as the ignorance of obstruction. The above is a rough analysis of the basis upon which obstructions are established.
In the third section, regarding the differentiation of characteristics, the classification is not fixed. It may be said to be one, two, or even many. 'One' means that all afflictions are collectively considered as one obstruction. Or it can be divided into two, namely, 'views' and 'cultivation'. Among the ten obstructions, the first is the delusion of seeing the truth (Darśana-mārga), and the remaining nine are the delusions of the path of cultivation (Bhāvanā-mārga). In terms of karma and afflictions, it can also be divided into two: the second and eighth are karmic obstructions, and the rest are afflictions. Or it can be said to be three, namely, 'views', 'attachment', and 'ignorance'. The first is 'views', the second can cause violations of precepts, afflictions are 'attachment', and the last eight are 'ignorance'. Or it can be said to be six, with three in the mundane realm and three in the supramundane realm. The three Bhumis and below are called the mundane realm, and the four Bhumis and above are called the supramundane realm. The three in the mundane realm are: first, the obstruction of understanding, which is clinging to the self-mind, obstructing the understanding of no-self; second, the obstruction of practice, which is wrong practice, obstructing the practice of precepts; third, the obstruction of the function of wisdom, which is the aspect of darkness, obstructing the clear and pure knowledge of the three Bhumis. The three in the supramundane realm, from understanding the Dharma to subtle aspects, are the obstructions of understanding.
障。分別有無。障彼非有非無之解。二者行障。謂于無相有行障也。障彼八地無功用行。余之二種。是智用障。不能利生。不知法故。或說為十。始從我相乃至於法不得自在。或說二十。謂二十愚廣如上辨。若廣分別。數別難窮。障相如是。
第四明其除斷處所。于中有五。一序異說。二破邪執。三立正義。四難正義。第五釋通。言異說者。有人說言。此十障中障初地者。初地始心無礙正斷。乃至障彼第十地者。十地始心無礙正斷。何故得知涅槃經說。初依菩薩以為凡夫。具煩惱性故知。地前一向不斷。又仁王中宣說地前。以為伏忍。故知不斷。又如地論三地中說。諸見縛者。初地時斷。明知。初障初地始除。又小乘中。障見諦惑。苦忍已去無礙正斷。障修道惑。斯陀行后無礙正治。以小類大。其義相似。唯佛地障。十地終心無礙正斷。如來地中解脫證除。以佛無學累外凈故。此是一論。又復人言。障初地障。初地始心無礙正斷。乃至障彼佛地之障。佛智初起無礙正斷。故經說言。無明住地。佛菩提斷。此是兩論。異說如是(此一門竟)。
次破邪執。若言初障。初地始心無礙正斷。乃至第十。十地始心無礙斷者。是義不然。云何不然。如地論中。對十一障。說十一地。遠離初障。宣說初地。乃至遠離第
【現代漢語翻譯】 現代漢語譯本：障礙，有分別有和無兩種。一種是解障，它障礙對非有非無的理解。另一種是行障，它障礙在無相中修行，阻礙八地菩薩的無功用行。其餘兩種是智用障，因為不能利益眾生，不瞭解佛法。或者說有十種障礙，從我相開始，直到對法不能自在。或者說有二十種，即二十種愚癡，如前文所辨析。如果廣為分別，障礙的種類難以窮盡，障礙的相狀就是這樣。
第四部分闡明斷除這些障礙的處所。其中有五個方面：一是陳述不同的觀點，二是破斥錯誤的執著，三是建立正確的義理，四是詰難正確的義理，五是解釋並融會貫通。關於不同的觀點，有人說，這十種障礙中，障礙初地（Prathama-bhumi，歡喜地）的障礙，在初地開始時就能無礙地斷除，乃至障礙第十地（Dasama-bhumi，法雲地）的障礙，在十地開始時就能無礙地斷除。為什麼這樣說呢？因為《涅槃經》（Nirvana Sutra）中說，初依菩薩仍然是凡夫，具有煩惱的性質，因此可知，在初地之前，障礙是一直沒有斷除的。而且，《仁王經》（Ren-wang Sutra）中宣說，在初地之前，只是伏忍，因此可知沒有斷除。又如《地論》（Di Lun）在三地（第三地，發光地）中說，諸見縛者，在初地時斷除，這表明，第一個障礙在初地開始時才被去除。而且，在小乘佛教中，障礙見諦之惑，在苦忍之後就能無礙地斷除；障礙修道之惑，在斯陀含果之後就能無礙地對治。以小乘類比大乘，道理是相似的。只有佛地的障礙，在十地結束時才能無礙地斷除，在如來地中才能解脫證除，因為佛陀沒有有學之累，外在清凈。這是一種論點。還有人說，障礙初地的障礙，在初地開始時就能無礙地斷除，乃至障礙佛地的障礙，在佛智初起時就能無礙地斷除。所以經中說，無明住地（Avidya-sthiti-bhumi），被佛陀的菩提智慧所斷除。這是兩種論點。不同的觀點就是這樣。（這一部分結束）
接下來破斥錯誤的執著。如果說，障礙初地的障礙，在初地開始時就能無礙地斷除，乃至障礙第十地的障礙，在十地開始時就能無礙地斷除，這種說法是不對的。為什麼不對呢？因為《地論》中，針對十一種障礙，說了十一地，遠離最初的障礙，宣說了初地，乃至遠離第十
【English Translation】 English version: Obstacles are of two kinds: those that involve distinction, being either existent or non-existent. One is the obstacle to understanding, which hinders the comprehension of 'neither existent nor non-existent'. The other is the obstacle to practice, which hinders practice in the absence of characteristics, obstructing the effortless practice of the eighth ground (Atthama-bhumi, Immovable Ground). The remaining two are obstacles to the function of wisdom, because they cannot benefit sentient beings and do not understand the Dharma. Alternatively, it is said that there are ten obstacles, starting from the perception of self and extending to the inability to be at ease with the Dharma. Or it is said that there are twenty, namely the twenty kinds of ignorance, as discussed above. If one were to make extensive distinctions, the number of obstacles would be difficult to exhaust. Such are the characteristics of obstacles.
The fourth part clarifies the locations where these obstacles are removed. There are five aspects to this: first, stating different views; second, refuting erroneous attachments; third, establishing correct principles; fourth, questioning the correct principles; and fifth, explaining and reconciling. Regarding different views, some say that among these ten obstacles, the obstacle to the first ground (Prathama-bhumi, Ground of Joy) is removed without hindrance at the beginning of the first ground, and so on, until the obstacle to the tenth ground (Dasama-bhumi, Cloud of Dharma Ground) is removed without hindrance at the beginning of the tenth ground. Why is this said? Because the Nirvana Sutra states that the initial reliance on a Bodhisattva is still as an ordinary person, possessing the nature of afflictions, thus it is known that before the first ground, obstacles are not continuously removed. Moreover, the Ren-wang Sutra proclaims that before the first ground, there is only forbearance, thus it is known that they are not removed. Furthermore, as the Di Lun states in the third ground (Third Ground, Effulgent Ground), those bound by views are severed at the time of the first ground, indicating that the first obstacle is removed at the beginning of the first ground. Moreover, in Hinayana Buddhism, the obstacle to the delusions of seeing the truth is removed without hindrance after the stage of forbearance of suffering; the obstacle to the delusions of cultivation is treated without hindrance after the stage of once-returner. Using the small vehicle to analogize the great vehicle, the principle is similar. Only the obstacles of the Buddha ground are removed without hindrance at the end of the tenth ground, and liberation and realization are achieved in the Tathagata ground, because the Buddha has no further learning and is externally pure. This is one argument. Others say that the obstacle to the first ground is removed without hindrance at the beginning of the first ground, and so on, until the obstacle to the Buddha ground is removed without hindrance at the initial arising of Buddha wisdom. Therefore, the sutra says that the ground of dwelling in ignorance (Avidya-sthiti-bhumi) is severed by the Bodhi wisdom of the Buddha. These are two arguments. Such are the different views. (This section ends)
Next, refuting erroneous attachments. If it is said that the obstacle to the first ground is removed without hindrance at the beginning of the first ground, and so on, until the obstacle to the tenth ground is removed without hindrance at the beginning of the tenth ground, this statement is incorrect. Why is it incorrect? Because in the Di Lun, in response to the eleven obstacles, it speaks of the eleven grounds, stating that the first ground is free from the initial obstacle, and so on, until the tenth
十一障。說如來地。又如相續解脫經中。對彼二十二種愚故。說十一凈。二十二愚。備如前列。對初二愚。說初地凈。乃至對彼最後二愚。說佛地凈。若言十地作無礙道正斷十障。彼如來地亦應如是。而如來地。望彼微障解脫證除非無礙者。十地亦爾。何勞致疑。若言佛地是無學故累外證除全異十地。十地望前。隨分成處。更不進習。亦是無學。與佛何別。又若佛地。是無學故。出處說地。菩薩學中。斷處說地。是則佛地。是無學故。出處解脫。菩薩在學。應當斷處說為解脫。因果雖殊。同以出處為解脫道。因果雖異。何為不得同就出處說為地乎。若言經說初依菩薩具煩惱性令使地前全不斷者。即涅槃中宣說。地前雖未階于初不動地。而能壞一切生死。是故名為不可思議。云何不斷。又大涅槃解不到到。言不到者。謂大涅槃。所言到者。菩薩永斷貪慾瞋癡。是故能到。身口意凈。不犯四重五逆者。故能到不謗方等。不求闡提。是故能到。何處菩薩永斷貪等到大涅槃。種性已上。此云何知。即彼文言。須陀洹人八萬劫到。乃至辟支十千劫到。此言到者。到前菩薩所到涅槃。然彼須陀八萬劫到。乃至辟支十千劫到。到種姓地。名到涅槃。故知菩薩永破貪等到涅槃者。種姓已上永斷貪等到于涅槃。云何不斷。又華嚴中辨十住
義云。言菩薩最初發心便成正覺。見法實相具足慧身等諸如來。云何不斷。又華嚴中宣說。地前有其永斷。何故不依彼文如何。華嚴經中辨十住義。十住位分在於習種。彼偈說言。第四生貴真佛子。從諸賢聖正法生。有無二邊悉不著。永離生死出三界。云何不永。又地持中宣說。種性二障清凈云何不斷。若言地前名為伏忍證不斷者。即仁王中說。至金剛悉名為伏。唯佛一人。方能永斷。應十地還悉不永斷。經雖說伏。前立義家地上名永。彼雖宣說地前為伏。何得於中全無永斷。又若宣說地前為伏。于中無永。仁王宣說初二三地。以為信忍。應當無證。彼名信忍。于中有證。彼雖說伏。何妨有永。又若宣說地前為伏。于中無永。地經宣說。三地已還悉是世間。但厭不斷。應三地還亦無永斷。彼說為厭。于中有永。地前名伏。何為無永。又若地前唯伏不永。則無無漏。若無無漏。大力菩薩用何受于變易生死。以此一驗。其理足定。若言地論說諸見縛初地時斷證非地前。經中亦說。無明住地唯佛所斷。乃至後身猶被覆障。十地已還。應無斷義。彼言佛斷。十地已還。實有斷除。地論雖說見縛在於初地時斷。地前菩薩。何為不斷。又地持云。先解行住見如是法。如是縛斷。見縛猶是凡夫我障。彼論既說解行中斷。云何說言初地
【現代漢語翻譯】 現代漢語譯本： 問：有人說，菩薩最初發心就成就正覺（Sammasambuddha，完全覺悟），見到諸佛如來的法實相（Dharmasatyata，事物真實不虛的性質），具足慧身（Jnana-kaya，智慧之身）等功德。既然如此，為何還有煩惱需要斷除？又，《華嚴經》（Avatamsaka Sutra）中宣說，菩薩在登地（Bhumi，菩薩修行階位）之前就已經有永斷煩惱的情況。為何不依據《華嚴經》的說法呢？《華嚴經》中辨析十住（Dasavasthita，菩薩十種住心）的意義，十住位階屬於習種性（Gotra，潛能）。經中的偈頌說：『第四生貴真佛子，從諸賢聖正法生，有無二邊悉不著，永離生死出三界。』為何不是永斷煩惱呢？又，《地持經》（Bodhisattvabhumi Sutra）中宣說，種性（Gotra，潛能）的兩種障礙得到清凈，為何不是斷除煩惱呢？ 如果說登地之前只是伏忍（Ksanti，忍耐），證明沒有斷除煩惱，那麼《仁王經》（Renwang Jing）中說，直到金剛喻定（Vajropamasamadhi，如金剛般堅固的禪定）都只是伏藏，只有佛才能永斷煩惱。那麼十地菩薩豈不是也沒有永斷煩惱？經典雖然說是伏藏，但前人立義時認為地上菩薩是永斷。經典雖然宣說登地之前是伏藏，為何其中完全沒有永斷的情況呢？ 又如果宣說登地之前是伏藏，其中沒有永斷，那麼《仁王經》宣說初地、二地、三地是信忍（Sraddhanuksanti，隨順於信的忍），應當沒有證悟。既然名為信忍，其中就有證悟。經典雖然說是伏藏，為何妨礙其中有永斷呢？ 又如果宣說登地之前只是伏藏，其中沒有永斷，那麼《地經》（Yogacarabhumi-sastra）宣說，三地及以下都還是世間法，只是厭離煩惱而沒有斷除。那麼三地及以下也應當沒有永斷。經典說只是厭離，但其中有永斷。登地之前名為伏藏，為何沒有永斷？ 又如果登地之前只有伏藏而沒有永斷，那麼就沒有無漏（Anasrava，沒有煩惱）功德。如果沒有無漏功德，大力菩薩用什麼來承受變易生死（Parinamasamsara，由煩惱造成的生死）？用這一點來驗證，道理就足夠確定了。 如果說《地論》（Dasabhumika-sastra）說諸見縛（Drsti-samyojana，錯誤的見解束縛）是在初地時斷除，證明不是在登地之前。經典中也說，無明住地（Avidya-sthana，無明的住處）只有佛才能斷除，乃至菩薩在最後身（Antima-deha，最後一次輪迴的身體）還被無明覆蓋障礙。那麼十地菩薩豈不是沒有斷除煩惱的意義？經典說佛才能斷除，但十地菩薩實際上已經有斷除煩惱的情況。《地論》雖然說見縛是在初地時斷除，那麼登地之前的菩薩為何不能斷除？ 又，《地持經》說，先理解、修行、安住，才能見到這樣的法，才能斷除這樣的束縛。見縛仍然是凡夫的我執障礙。《地論》既然說在理解和修行中就能斷除，為何又說是在初地才能斷除呢？
【English Translation】 English version: Question: It is said that a Bodhisattva, upon first generating the aspiration for enlightenment, immediately attains perfect enlightenment (Sammasambuddha), sees the true nature of reality (Dharmasatyata) of all Tathagatas, and possesses the wisdom body (Jnana-kaya) and other virtues. If this is the case, why is there still a need to sever afflictions? Furthermore, the Avatamsaka Sutra proclaims that there are instances of permanent severance before reaching the Bhumis (stages of Bodhisattva practice). Why not rely on the Avatamsaka Sutra's statement? The Avatamsaka Sutra elucidates the meaning of the Ten Dwellings (Dasavasthita), which belong to the stage of Habitual Nature (Gotra). The verse in the sutra states: 'The fourth, born into nobility, is a true Buddha-child, born from the correct Dharma of sages and saints, not attached to either existence or non-existence, forever liberated from birth and death, transcending the three realms.' Why is this not considered permanent severance? Moreover, the Bodhisattvabhumi Sutra proclaims that the two obscurations of Habitual Nature (Gotra) are purified. Why is this not considered severance? If it is said that before reaching the Bhumis, there is only forbearance (Ksanti), proving that afflictions are not severed, then the Renwang Jing states that even up to the Vajropamasamadhi (diamond-like samadhi), there is only suppression, and only the Buddha can permanently sever afflictions. In that case, wouldn't the Bodhisattvas of the Ten Bhumis also not have permanent severance? Although the sutras speak of suppression, earlier scholars established the view that Bodhisattvas on the Bhumis have permanent severance. Although the sutras proclaim suppression before reaching the Bhumis, why is there no permanent severance at all? Furthermore, if it is proclaimed that before reaching the Bhumis, there is only suppression and no permanent severance, then the Renwang Jing proclaims that the first, second, and third Bhumis are stages of faith-acceptance (Sraddhanuksanti), implying no realization. Since it is called faith-acceptance, there must be realization within it. Although the sutras speak of suppression, what prevents permanent severance from existing within it? Furthermore, if it is proclaimed that before reaching the Bhumis, there is only suppression and no permanent severance, then the Yogacarabhumi-sastra proclaims that the third Bhumi and below are still worldly, merely disgusted with afflictions but not severing them. Then the third Bhumi and below should also have no permanent severance. The sutra speaks of disgust, but there is permanent severance within it. Before reaching the Bhumis, it is called suppression, so why is there no permanent severance? Furthermore, if before reaching the Bhumis, there is only suppression and no permanent severance, then there would be no undefiled (Anasrava) qualities. If there are no undefiled qualities, what would the powerful Bodhisattvas use to endure the change-and-flux birth and death (Parinamasamsara)? This one point is sufficient to establish the principle. If it is said that the Dasabhumika-sastra states that the fetters of views (Drsti-samyojana) are severed at the first Bhumi, proving that it is not before reaching the Bhumis, the sutras also state that the dwelling place of ignorance (Avidya-sthana) can only be severed by the Buddha, and even in the Bodhisattva's final life (Antima-deha), they are still covered and obstructed by ignorance. Then wouldn't the Bodhisattvas of the Ten Bhumis have no meaning of severance? The sutras say that only the Buddha can sever, but the Bodhisattvas of the Ten Bhumis actually have instances of severing afflictions. Although the Dasabhumika-sastra states that the fetters of views are severed at the first Bhumi, why can't Bodhisattvas before reaching the Bhumis sever them? Furthermore, the Bodhisattvabhumi Sutra states that first, one must understand, practice, and abide, in order to see such Dharma and sever such fetters. The fetters of views are still the ego-attachment obstacles of ordinary beings. Since the sutra states that severance can occur during understanding and practice, why does it say that it can only occur at the first Bhumi?
已去無礙正除。又地持中說。煩惱障有三處過。一增上中惡趣煩惱過。過解行住入歡喜地。二微細煩惱過。過遠行住入不動地。三者微細習氣行過。過無礙住入第十地。彼增上中惡趣煩惱。猶是初地二種愚中第二種愚。與彼我相同障初地。惡趣煩惱初地出過。非始斷故。凡夫我相。亦應如是云何說言初地始斷。若言初地斷處名過不以出處名為過者。是則第二微細煩惱。二地已上漸次斷除。八地時盡。應說二地以之為過不至八地。第三習氣。八地已去漸次斷除。十地窮盡。應說八地以之為過不至十地。然彼斷處不名為過。而至出處。方名過故。明知。第一惡趣煩惱。初地出過。非是始斷。又地持中說。解行住依世俗禪。修習一切菩提分法。發諸大愿。斷惡趣報。入歡喜地。然彼所斷。猶是初地二種愚中第二惡趣煩惱之果。彼果既是解行中斷彼因。何為解行不除。又地持中說。解行住有五畏等初地之障。彼云。解行行上忍時。斷此過相。入歡喜地。得歡喜故。是諸過相。悉無復有。若初地障解行不斷。云何說言解行上忍斷此過相入歡喜地。若初地上方始漸斷。云何說言得歡喜時諸過悉無。又地持云。解行菩薩有軟中上方便展轉凈解脫。非無罪清凈。歡喜住中。出障解脫無罪清凈。若初地障解行不斷。云何得名展轉清凈。若
【現代漢語翻譯】 現代漢語譯本 已去除無礙和正除。另外，《地持經》（Dìchíjīng）中說，煩惱障有三種過患：第一種是增上中惡趣煩惱的過患，它會阻礙修行者安住並進入歡喜地（Huānxǐ dì）。第二種是微細煩惱的過患，它會阻礙修行者安住並進入不動地（Bù dòng dì）。第三種是微細習氣的過患，它會阻礙修行者安住並進入第十地。那些增上中惡趣的煩惱，仍然是初地（chū dì）的兩種愚癡中的第二種愚癡，與凡夫的我相相同，障礙初地。惡趣煩惱在初地被去除，但並非是開始斷除。凡夫的我相也應該是這樣，為什麼說初地才開始斷除呢？如果說初地斷除的地方叫做『過』，而不是以去除的地方叫做『過』，那麼第二種微細煩惱，從二地（èr dì）以上逐漸斷除，到八地（bā dì）時才斷盡，應該說二地是它的過患，而不是到八地。第三種習氣，從八地以後逐漸斷除，到十地（shí dì）才窮盡，應該說八地是它的過患，而不是到十地。然而，那些斷除的地方不叫做『過』，而是到達去除的地方才叫做『過』。由此可知，第一種惡趣煩惱，是初地去除的過患，並非是開始斷除。另外，《地持經》中說，修行者安住於世俗禪定，修習一切菩提分法（Pútí fēn fǎ），發起各種大愿，斷除惡趣的果報，進入歡喜地。然而，他們所斷除的，仍然是初地的兩種愚癡中的第二種惡趣煩惱之果。既然這個果報是在解行中被斷除的，那麼它的因，為什麼解行沒有去除呢？另外，《地持經》中說，解行住有五種畏懼等初地的障礙。經中說，解行在行上忍的時候，斷除這些過患之相，進入歡喜地，因為得到歡喜，所以這些過患之相，全部都不再存在。如果初地的障礙解行沒有斷除，怎麼說解行在上忍的時候斷除這些過患之相，進入歡喜地呢？如果初地上才開始逐漸斷除，怎麼說得到歡喜的時候，各種過患全部都沒有了呢？另外，《地持經》中說，解行菩薩有軟、中、上三種方便，逐漸清凈解脫，並非沒有罪而清凈。在歡喜住中，去除障礙而解脫，才是沒有罪而清凈。如果初地的障礙解行沒有斷除，怎麼能叫做逐漸清凈呢？如果
【English Translation】 English version They have already removed the unimpeded and the rightly eliminated. Furthermore, the Dìchíjīng (Treatise on the Foundation of the Earth) states that there are three faults associated with the afflictive obscurations (煩惱障, Fánnǎo zhàng): first, the fault of afflictions leading to evil destinies in the higher realms, which hinders practitioners from abiding in and entering the Joyful Ground (歡喜地, Huānxǐ dì); second, the fault of subtle afflictions, which hinders practitioners from abiding in and entering the Immovable Ground (不動地, Bù dòng dì); and third, the fault of subtle habitual tendencies, which hinders practitioners from abiding in and entering the Tenth Ground. Those afflictions leading to evil destinies in the higher realms are still the second of the two kinds of ignorance in the First Ground (初地, chū dì), and like the self-image of ordinary beings, they obstruct the First Ground. The afflictions leading to evil destinies are removed in the First Ground, but not as a beginning of their elimination. The self-image of ordinary beings should also be like this, so why is it said that the First Ground is where they begin to be eliminated? If it is said that the place where they are eliminated in the First Ground is called a 'fault,' rather than the place where they are removed being called a 'fault,' then the second kind of subtle afflictions are gradually eliminated from the Second Ground (二地, èr dì) onwards, and are completely eliminated by the Eighth Ground (八地, bā dì). It should be said that the Second Ground is their fault, not the Eighth Ground. The third kind of habitual tendencies are gradually eliminated from the Eighth Ground onwards, and are completely exhausted by the Tenth Ground (十地, shí dì). It should be said that the Eighth Ground is their fault, not the Tenth Ground. However, those places where they are eliminated are not called 'faults,' but only the place where they are removed is called a 'fault.' It is clear that the first kind of afflictions leading to evil destinies is a fault of removal in the First Ground, not a beginning of their elimination. Furthermore, the Dìchíjīng states that practitioners abide in mundane meditative states, cultivate all the factors of enlightenment (菩提分法, Pútí fēn fǎ), make various great vows, eliminate the karmic retribution of evil destinies, and enter the Joyful Ground. However, what they eliminate is still the result of the second kind of afflictions leading to evil destinies in the two kinds of ignorance in the First Ground. Since this karmic retribution is eliminated in the stage of understanding and practice, why are its causes not eliminated by understanding and practice? Furthermore, the Dìchíjīng states that the stage of understanding and practice has five fears and other obstacles of the First Ground. The sutra says that when understanding and practice are in the stage of forbearance, these signs of faults are eliminated, and the Joyful Ground is entered. Because joy is attained, all these signs of faults no longer exist. If the obstacles of the First Ground are not eliminated by understanding and practice, how can it be said that understanding and practice eliminate these signs of faults in the stage of forbearance and enter the Joyful Ground? If they are only gradually eliminated from the First Ground onwards, how can it be said that when joy is attained, all the faults are gone? Furthermore, the Dìchíjīng states that Bodhisattvas in the stage of understanding and practice have soft, medium, and superior skillful means, and gradually purify and liberate themselves, but they are not pure without faults. In the Joyful Abiding, removing obstacles and liberating oneself is pure without faults. If the obstacles of the First Ground are not eliminated by understanding and practice, how can it be called gradual purification? If
初地上方始斷者。云何得名出障解脫無罪清凈不名無礙。又如七卷金光明經三身品說。地前菩薩。聞法思惟修行精進。破懶惰障。次破罪障。次破不尊重障。后破掉悔心障。破四障已。入歡喜地。依歡喜地。拔利益障。已入第二地。依第二地。破逼惱障。已入第三地。乃至最後。依第十地破於一切所知之障。拔除一切根本心障。入如來地。以斯準驗。定知。初障非是初地無礙正斷。若言小乘障見諦惑苦忍已去方始斷除令大亦同者。此如后釋。又若初地無礙之道十三住。分判屬初地。不在解行。彼小乘中須陀人。進斷欲界六品修惑。彼無礙道四果別分。應屬斯陀不屬初果。斯陀進斷欲界修惑七八九品。彼無礙道四果別分。應屬那含不屬斯陀。那含進斷上二界結。彼無礙道。應屬羅漢不屬那含。然彼進斷上結。無礙四果別分。悉屬下果。初地無礙何為不得判屬解行。乃令屬后。說初地斷。又若初地障初地斷者。彼無礙道。聞思修證四種心中何心所攝。若用證斷。便是證除。不名無礙。若用修斷。修為世間。為是出世。若是出世。地論宣說。聞思修等。但是智因。能生出世。而體不能滿出世間。云何得判以為出世。又地論言。不現三界心心數法分別修智。名為世間修道之智。云何出世既非出世。何得判之以屬初地。若是世間
【現代漢語翻譯】 現代漢語譯本 關於初地（Bhumis）上方開始斷除煩惱的說法。為什麼稱之為『出障解脫無罪清凈』，而不稱為『無礙』（無礙道）？又如七卷本《金光明經》（Suvarnaprabhasa Sutra）三身品所說，地前菩薩（Bodhisattva）。聽聞佛法，通過思惟和修行而精進，首先破除懶惰障，其次破除罪障，再次破除不尊重障，最後破除掉舉和後悔的心障。破除這四種障礙后，進入歡喜地（Pramudita）。依靠歡喜地，拔除利益障，進入第二地（Vimala）。依靠第二地，破除逼惱障，進入第三地（Prabhakari）。乃至最後，依靠第十地（Dharmamegha），破除對於一切所知的障礙，拔除一切根本心障，進入如來地（Tathagatabhumis）。 以此來驗證，可以確定，最初的障礙並非是初地無礙的正斷。如果說小乘（Hinayana）在見諦（Darshana-marga）時斷除見惑，苦忍（Ksanti）之後才開始斷除，那麼大乘（Mahayana）也應該相同嗎？這將在後面解釋。又如果初地的無礙道（無礙解脫道）的十三住（十三種心），被判定屬於初地，而不屬於解行地（資糧位和加行位）。那麼小乘中的須陀洹（Srotapanna，入流果），進一步斷除欲界六品修惑，他們的無礙道（無礙解脫道）在四果（四沙門果）的區分中，應該屬於斯陀洹（Sakrdagamin，一來果），而不屬於初果（Srotapanna，入流果）。斯陀洹進一步斷除欲界修惑的第七、第八、第九品，他們的無礙道（無礙解脫道）在四果的區分中，應該屬於阿那含（Anagamin，不還果），而不屬於斯陀洹。阿那含進一步斷除上二界（色界和無色界）的結縛，他們的無礙道（無礙解脫道），應該屬於阿羅漢（Arhat，無學果），而不屬於阿那含。然而，他們進一步斷除上界結縛的無礙道（無礙解脫道）在四果的區分中，都屬於較低的果位。初地的無礙道（無礙解脫道）為什麼不能判定屬於解行地（資糧位和加行位），而要讓它屬於後面的果位呢？說初地斷除初地的障礙。 又如果初地的障礙由初地斷除，那麼這種無礙道（無礙解脫道），屬於聞、思、修、證四種心（四種智慧）中的哪一種？如果用證（證智）來斷除，那就是證除，不稱為無礙。如果用修（修智）來斷除，那麼修是世間的，還是出世間的？如果是出世間的，《地論》（Dasabhumika-sastra）宣說，聞、思、修等，只是智慧的因，能夠產生出世間的智慧，而其本體不能圓滿出世間的智慧。怎麼能判定它是出世間的呢？又《地論》（Dasabhumika-sastra）說，不顯現三界（欲界、色界、無色界）的心心數法（心所法）的分別修智，稱為世間的修道之智。既然不是出世間的，怎麼能判定它屬於初地呢？如果是世間的。
【English Translation】 English version Regarding the statement that afflictions are severed starting above the first Bhumi (Bhumis). Why is it called 'liberation from obstacles, freedom from guilt, and purity' and not called 'unobstructed' (Anantarika-marga)? Furthermore, as stated in the 'Three Bodies' chapter of the seven-fascicle Suvarnaprabhasa Sutra (Golden Light Sutra), a Bodhisattva (Bodhisattva) before reaching the Bhumis, upon hearing the Dharma, diligently progresses through contemplation and practice, first breaking the obstacle of laziness, then breaking the obstacle of guilt, then breaking the obstacle of disrespect, and finally breaking the obstacle of agitation and regret. After breaking these four obstacles, they enter the Pramudita (Joyful Ground). Relying on the Pramudita, they eradicate the obstacle of benefit, entering the Vimala (Immaculate Ground). Relying on the Vimala, they break the obstacle of oppression, entering the Prabhakari (Luminous Ground). And so on, until finally, relying on the Dharmamegha (Cloud of Dharma Ground), they break the obstacle to all that is knowable, eradicating all fundamental mental obstacles, and entering the Tathagatabhumis (Tathagata Ground). Based on this verification, it can be determined that the initial obstacle is not the unobstructed and correct severance of the first Bhumi. If it is said that in Hinayana (Small Vehicle), afflictions of view are severed at Darshana-marga (Path of Seeing), and severance only begins after Ksanti (Forbearance), should the same apply to Mahayana (Great Vehicle)? This will be explained later. Furthermore, if the Anantarika-marga (Unobstructed Path) of the first Bhumi, with its thirteen abodes (thirteen types of minds), is judged to belong to the first Bhumi and not to the stage of preparation and application (stages of accumulation and application). Then, in Hinayana, when a Srotapanna (Stream-enterer) further severs the six grades of afflictions of cultivation in the desire realm, their Anantarika-marga (Unobstructed Path) in the division of the four fruits (four fruits of a Shramana), should belong to the Sakrdagamin (Once-returner) and not to the first fruit (Srotapanna). When a Sakrdagamin further severs the seventh, eighth, and ninth grades of afflictions of cultivation in the desire realm, their Anantarika-marga (Unobstructed Path) in the division of the four fruits, should belong to the Anagamin (Non-returner) and not to the Sakrdagamin. When an Anagamin further severs the fetters of the upper two realms (form and formless realms), their Anantarika-marga (Unobstructed Path) should belong to the Arhat (Worthy One) and not to the Anagamin. However, their Anantarika-marga (Unobstructed Path) for further severing the fetters of the upper realms, in the division of the four fruits, all belong to the lower fruit. Why can't the Anantarika-marga (Unobstructed Path) of the first Bhumi be judged to belong to the stage of preparation and application (stages of accumulation and application), and instead be assigned to a later stage? It is said that the first Bhumi severs the obstacles of the first Bhumi. Furthermore, if the obstacles of the first Bhumi are severed by the first Bhumi, then to which of the four minds (four types of wisdom) – hearing, thinking, cultivating, and realizing – does this Anantarika-marga (Unobstructed Path) belong? If realization (realization wisdom) is used to sever, then it is severance through realization, and it is not called unobstructed. If cultivation (cultivation wisdom) is used to sever, then is cultivation worldly or supramundane? If it is supramundane, the Dasabhumika-sastra (Ten Stages Sutra) states that hearing, thinking, and cultivating are merely causes of wisdom, capable of producing supramundane wisdom, but their essence cannot fully realize supramundane wisdom. How can it be judged as supramundane? Furthermore, the Dasabhumika-sastra (Ten Stages Sutra) says that the discriminating cultivation wisdom that does not manifest the mental functions of the three realms (desire, form, and formless realms) is called worldly cultivation wisdom. Since it is not supramundane, how can it be judged to belong to the first Bhumi? If it is worldly.
。便屬解行。何得宣說初地正斷。初障既非初地正斷。乃至最後微障亦然。此是一非。若言初地乃至佛地皆依無礙正斷諸障。是義不然。菩薩無礙。備如前破。若當佛地無礙斷者。便名佛智以為金剛。何故宣說十地終心為金剛乎。又大品云。無礙道中名為菩薩。解脫道中。名之為佛。云何說言佛為無礙正斷無明。經中說言。無明住地菩薩斷者。彼說證除。何關無礙(此二門竟)。
次立正義障有總別。所言總者。凡夫我障以為一品。乃至障佛微細智障。各為一品。所言別者。直就凡夫我相障中。品別百千。乃至第十品別例然。唯第十一微細智障品定為一。不別為多。以窮終故。障相如是。若對總障以明斷處。初地家障解行地滿所修諸行。為無礙道。正斷彼結。故地持云。諸見結者。解行時斷。彼文復言。解行住中行下忍時。五怖畏等諸過之相。增中忍時。中上忍時。下行上忍時。斷此過相入歡喜地。又彼復言。解行住中有軟中上方便展轉凈解脫故知。解行無礙正斷。初地心起解脫證除故。地持云。五怖畏等一切過相。得歡喜時。悉無復有。彼文復言。歡喜住出障解脫無罪清凈。解脫種種煩惱上纏故知。初地累外證除。凡夫我障斷處如是。乃至最後微細智障。十地終心無礙正斷。佛地證除。然彼最初無礙道者。義
【現代漢語翻譯】 現代漢語譯本：那麼就屬於解行位了。怎麼能宣說初地才真正斷除（煩惱）呢？既然最初的障礙不是初地真正斷除的，乃至最後細微的障礙也是如此。這是一處錯誤。如果說初地乃至佛地都是依靠無礙道來真正斷除各種障礙，這種說法是不對的。菩薩的無礙道，已經在前面破斥過了。如果說佛地才用無礙道斷除（煩惱），那就應該說佛智是金剛，為什麼宣說十地終結時的心是金剛呢？而且《大品般若經》中說，在無礙道中稱為菩薩，在解脫道中，稱之為佛。怎麼能說佛用無礙道真正斷除無明呢？經中說無明住地是菩薩斷除的，那是指證悟和去除，和無礙道沒有關係（以上兩種觀點辯論結束）。
下面建立正確的觀點：障礙有總相和別相。所說的總相，是指凡夫的我執障礙作為一類，乃至障礙佛的細微智慧的障礙，各自作為一類。所說的別相，是指僅僅就凡夫的我相障礙中，就有成百上千種差別。乃至第十地也是如此。只有第十一地，細微智慧的障礙，確定只有一種，不再有更多差別，因為已經到了終點。障礙的相狀是這樣。如果針對總相的障礙來說明斷除之處，那麼初地的家行位，解行地圓滿時所修的各種行，是無礙道，真正斷除那些煩惱結。所以《地持經》說，各種見解上的煩惱結，在解行位時斷除。那段經文又說，在解行住中，修行下忍的時候，五種怖畏等等過失的相狀，（隨著）增長，中忍的時候，中上忍的時候，下行上忍的時候，斷除這些過失的相狀，進入歡喜地（初地）。而且那段經文又說，解行住中有柔軟、中等、上等的方便，輾轉清凈解脫，因此知道，解行位用無礙道真正斷除（煩惱），初地心生起時，解脫證悟去除（煩惱），所以《地持經》說，五種怖畏等等一切過失的相狀，得到歡喜地的時候，全部都沒有了。那段經文又說，歡喜地出來，障礙解脫，沒有罪過，清凈，解脫各種煩惱的纏縛，因此知道，初地積累外在的證悟去除（煩惱）。凡夫的我執障礙斷除之處是這樣。乃至最後細微的智慧障礙，十地終結時的心用無礙道真正斷除，佛地證悟去除。然而那最初的無礙道，意義是……
【English Translation】 English version: Then it belongs to the stage of 'understanding and practice'. How can it be said that the first Bhumi (stage of enlightenment) truly severs (afflictions)? Since the initial obstacle is not truly severed by the first Bhumi, even the last subtle obstacle is the same. This is one error. If it is said that the first Bhumi up to the Buddha Bhumi all rely on unobstructed paths to truly sever all obstacles, this statement is incorrect. The unobstructed path of Bodhisattvas has already been refuted earlier. If it is said that the Buddha Bhumi uses the unobstructed path to sever (afflictions), then it should be said that the Buddha's wisdom is Vajra (diamond), why is it said that the mind at the end of the tenth Bhumi is Vajra? Moreover, the Mahaprajnaparamita Sutra says that in the unobstructed path, one is called a Bodhisattva, and in the path of liberation, one is called a Buddha. How can it be said that the Buddha uses the unobstructed path to truly sever ignorance? The Sutra says that the 'abode of ignorance' is severed by Bodhisattvas, which refers to realization and removal, and has nothing to do with the unobstructed path (the debate on the above two viewpoints ends).
Next, establish the correct view: Obstacles have general and specific aspects. The so-called general aspect refers to the obstacle of 'self-attachment' (我障, wo zhang) of ordinary beings as one category, and even the obstacle of subtle wisdom that hinders the Buddha, each as one category. The so-called specific aspect refers to the fact that within the obstacle of 'self-attachment' of ordinary beings alone, there are hundreds and thousands of differences. The same applies to the tenth Bhumi. Only the eleventh Bhumi, the obstacle of subtle wisdom, is definitely only one, and there are no more differences, because it has reached the end. The characteristics of the obstacles are like this. If we explain the place of severance in relation to the general obstacles, then the 'family practice' (家障, jia zhang) of the first Bhumi, the various practices cultivated when the stage of 'understanding and practice' (解行, jie xing) is complete, is the unobstructed path, which truly severs those afflictions. Therefore, the Bodhisattva Bhumi Sutra says that the afflictions of various views are severed during the stage of 'understanding and practice'. That passage also says that in the 'abode of understanding and practice', when practicing the lower forbearance, the appearances of the five fears and other faults increase; when practicing the middle forbearance, the upper-middle forbearance, and the lower practice-upper forbearance, these appearances of faults are severed, and one enters the Joyful Bhumi (first Bhumi). Moreover, that passage also says that in the 'abode of understanding and practice', there are soft, medium, and superior skillful means, which purify and liberate in turn. Therefore, it is known that the stage of 'understanding and practice' truly severs (afflictions) with the unobstructed path, and when the mind of the first Bhumi arises, liberation realizes and removes (afflictions). Therefore, the Bodhisattva Bhumi Sutra says that all the appearances of the five fears and other faults are completely gone when one attains the Joyful Bhumi. That passage also says that when one emerges from the Joyful Bhumi, the obstacles are liberated, there is no sin, it is pure, and one is liberated from the entanglements of various afflictions. Therefore, it is known that the first Bhumi accumulates external realization and removes (afflictions). The place where the obstacle of 'self-attachment' of ordinary beings is severed is like this. Even the last subtle obstacle of wisdom is truly severed by the unobstructed path of the mind at the end of the tenth Bhumi, and the Buddha Bhumi realizes and removes it. However, the meaning of that initial unobstructed path is...
說不定。若當分因以別。其果判屬解行。若當攝因以從果者。得言此道與彼初地為方便。故判屬初地。諸地無礙類皆同爾。若對別障以明斷者。就彼凡夫我相障中。品別無量。彼初品者。解行終心無礙正斷。初地始心解脫證除。第二品者。即前證邊。復有緣照對治心起。為無礙道。斷除彼結。無礙謝已。第二念中真證心證心現為解脫道。證除彼結。第三品者。即彼第二證心起時。復有緣照對治心生。為無礙道。治第三品。彼心謝已。第四念中真證心起。解脫證除。如是次第乃至十地治斷齊然。是故十地名為漸凈。不同佛地頓得清凈。然第十一微智障者。局唯一品。金剛心起無礙正斷。種智初起解脫證除。更無異品。故地持云。如來住者。頓得清凈。不如余住。漸次清凈正義如是(此三門竟)。
次難正義。若言初障。解行終心無礙斷者。何故地前不名見道。不名出世。不名歡喜。又若地前無礙永斷。何故仁王宣說地前以為伏忍。又若地前無礙永斷。何故經說初依菩薩具煩惱名為凡夫不名為聖。又若解行斷初障者。何故地論說諸見縛初地時滅。又若初障解行終心無礙斷者。彼小乘中障見諦惑。亦應以彼世第一法為無礙道正斷彼結。然小乘中。障見諦惑。要苦忍等見道心斷。大乘亦爾。何得異解(此四門竟)。
【現代漢語翻譯】 現代漢語譯本： 說不定。如果根據不同的因來區分，那麼其結果就判定屬於解和行。如果根據攝取因來隨從結果，那麼可以說這條道路與初地（菩薩修行階位的第一個階段）是方便，所以判定屬於初地。各個地位的無礙解脫都與此類似。如果針對不同的障礙來闡明斷除，那麼就凡夫的我相障礙中，品類差別有無量種。其中第一品，解行的最終階段是無礙正斷，初地的開始階段是解脫證除。第二品，就在之前的證悟基礎上，又生起緣照對治之心，作為無礙道，斷除那個煩惱結。無礙道結束后，第二念中真正的證悟心顯現為解脫道，證除那個煩惱結。第三品，就在第二個證悟心生起時，又生起緣照對治之心，作為無礙道，對治第三品煩惱。那個心結束后，第四念中真正的證悟心生起，解脫證除。像這樣依次進行，乃至十地（菩薩修行的十個階段）的對治斷除都是如此。所以十地被稱為漸凈，不同於佛地（佛的境界）頓然獲得清凈。然而第十一微智障，僅僅只有一種品類，金剛心生起時無礙正斷，種智（佛的智慧）初次生起時解脫證除，不再有其他品類。所以《地持經》說，如來所住的境界，是頓然獲得清凈，不如其他住所，是漸次清凈。這才是正確的解釋（以上是三個門）。
接下來是針對正義的詰難。如果說最初的障礙，是解行的最終階段以無礙道斷除的，那麼為什麼在初地之前不稱為見道（證悟真理的道路），不稱為出世（脫離世俗），不稱為歡喜地（初地菩薩的境界）？又如果說在初地之前無礙道就永遠斷除了障礙，那麼為什麼《仁王經》宣說初地之前是伏忍（降伏煩惱的忍耐）？又如果說在初地之前無礙道就永遠斷除了障礙，那麼為什麼經書上說最初依止菩薩的人，具有煩惱，被稱為凡夫，不被稱為聖人？又如果說解行斷除了最初的障礙，那麼為什麼《地論》說各種見縛在初地時才滅除？又如果說最初的障礙是解行的最終階段以無礙道斷除的，那麼小乘佛教中，障礙見諦之惑，也應該用世第一法（世間最高的智慧）作為無礙道來正確地斷除那些煩惱結。然而在小乘佛教中，障礙見諦之惑，需要苦忍等見道之心來斷除。大乘佛教也是如此，怎麼能有不同的解釋呢？（以上是四個門）。
【English Translation】 English version: It's hard to say for sure. If we differentiate based on distinct causes, then the result is determined to belong to understanding and practice (解行). If we consider the cause as being subsumed under the result, then we can say that this path is a means to the first Bhumi (初地, the first stage of a Bodhisattva's path), and therefore it is determined to belong to the first Bhumi. All the unobstructed liberations (無礙) of the various Bhumis are similar to this. If we clarify the cutting off in relation to distinct obstacles, then within the obstacle of 'self-image' (我相) of ordinary beings, there are countless categories. The first category is that the final stage of understanding and practice is unobstructed and rightly cuts off the obstacle, while the initial stage of the first Bhumi is liberation and the obstacle is certified as removed. The second category is that, based on the previous certification, a mind of contemplation and counteraction arises again, serving as an unobstructed path (無礙道) to cut off that knot of affliction. After the unobstructed path has passed, in the second thought, the true mind of certification manifests as the path of liberation, certifying the removal of that knot. The third category is that when the second mind of certification arises, a mind of contemplation and counteraction arises again, serving as an unobstructed path to counteract the third category of affliction. After that mind has passed, in the fourth thought, the true mind of certification arises, liberating and certifying the removal. This process continues in order until the tenth Bhumi (十地, the ten stages of a Bodhisattva's path), where the counteraction and cutting off are completed. Therefore, the ten Bhumis are called 'gradually purified,' unlike the Buddha Bhumi (佛地, the state of Buddhahood), which attains purity all at once. However, the eleventh subtle obstacle of wisdom (微智障) is only of one category. When the Vajra-like mind (金剛心) arises, it is unobstructed and rightly cuts off the obstacle, and when the seed wisdom (種智, the wisdom of a Buddha) first arises, it liberates and certifies the removal, and there are no other categories. Therefore, the Treatise on the Stages of the Earth (地持經) says that the state where the Tathagata (如來, 'Thus-gone One', an epithet of the Buddha) dwells is one of sudden purity, unlike other dwellings, which are gradually purified. This is the correct interpretation (end of these three doors).
Next, a challenge to the correct interpretation. If you say that the initial obstacle is cut off by the unobstructed path at the final stage of understanding and practice, then why is it not called the path of seeing (見道, the path of insight), not called transcendence of the world (出世), and not called the 'Ground of Joy' (歡喜地, the first Bhumi) before the first Bhumi? Furthermore, if the unobstructed path permanently cuts off the obstacle before the first Bhumi, then why does the Benevolent Kings Sutra (仁王經) declare that before the first Bhumi is the 'Forbearance of Subjugation' (伏忍, the patience of subduing afflictions)? Furthermore, if the unobstructed path permanently cuts off the obstacle before the first Bhumi, then why do the sutras say that those who initially rely on the Bodhisattva, possessing afflictions, are called ordinary beings and not called sages? Furthermore, if understanding and practice cut off the initial obstacle, then why does the Treatise on the Grounds (地論) say that the bonds of various views are extinguished at the time of the first Bhumi? Furthermore, if the initial obstacle is cut off by the unobstructed path at the final stage of understanding and practice, then in the Hinayana (小乘, 'Smaller Vehicle') Buddhism, the afflictions that obstruct the seeing of truth (見諦惑) should also be rightly cut off by the 'highest mundane dharma' (世第一法, the highest worldly wisdom) as an unobstructed path. However, in Hinayana Buddhism, the afflictions that obstruct the seeing of truth are cut off by the mind of the path of seeing, such as 'patience of suffering' (苦忍). The Mahayana (大乘, 'Great Vehicle') Buddhism is also like this, so how can there be a different interpretation? (end of these four doors).
次解邪難以通正義。何故地前正斷見惑。而不得名為見道者。大乘法中見有二種。一者解見。緣觀諦理而斷煩惱。二者證見。緣觀心滅真照現前。若通論之。解行終心。緣觀諦理斷除見惑。亦得名見。故地持中。說諸見縛解行時斷。但大乘中。滅觀真見方是出世。出世分中。宣說見道。故解行中。雖能緣見。不與其名。如七地中修無功用而不得名無功用。何故不名為出世者。良以對彼滅觀真德為出世故。地前緣見三界心心數法為體。故非出世。何故不名為歡喜者。正與惑對未得出離。心無安泰故不名喜。如未來禪雖斷欲結以未出故無其喜支。此亦同爾。已能永斷。何故仁王說為伏忍。釋言。地前具有三義。一有斷義。謂於四住增上及中並粗無明漸次斷除。趣入歡喜。故地持中。說種性地二障清凈。解行住中斷諸過相。入歡喜地。二有伏義。于細四住及中無明。但能遮伏未能永斷故。仁王中說為伏忍。三有未斷未伏之義。于彼四住微細習氣及善煩惱並細無明。未能斷伏故。彼相續解脫經說。地前菩薩。煩惱亦行。善法亦行。是故不名上波羅蜜。彼仁王中。為別五忍。對后彰劣故。就伏邊說為伏忍。不可執此定言不斷。若以仁王說為伏忍。即令于中全無斷者。仁王亦說金剛已還皆名為伏。唯佛一人方能永斷。十地已還
。悉應不斷。彼說為伏于中有斷。地前亦爾。何勞致疑。又若仁王。宣說地前名為伏忍。即使于中全無永斷。仁王宣說初二三地名為信忍。豈可於中唯信無證。彼說信處於中有證。彼說伏處何為無斷。何故經說。初依菩薩具煩惱性名凡夫者。地前菩薩。雖斷五住。無一住中遍漏盡之處。名具煩惱性。非全無斷。如小乘中。貪瞋癡慢見諦道中雖分除義。由斷不盡不與斷名。此亦如是。又復地前雖除六道分段生死。殘氣猶在於六道中。無漏盡處故名凡夫。非無聖德。論言。見縛初地斷者。彼說證除不關無礙。如說無明佛菩提斷。豈是無礙。此亦同爾。若以小乘類同大乘。是所不應。小乘望大有三不同。相類。所言三者。一小乘中見道已前全無無漏。大乘有之。小乘無故不斷煩惱。大乘有故能為無礙。正斷初障。二小乘中唯有一種緣照無漏。更無真證。是故所有斷結無漏。判屬出世大乘之中有二無漏。一是緣觀斷結無漏體是世間。二是滅觀無結無漏體是出世。以彼世間有緣治故。能為無礙。正斷見惑。滅觀真德體是出世。故說初地解脫證除。三小乘中智解微淺。以微淺故。未見未斷名為世間。有見有斷即名出世。大乘智深。有見有斷判為世間。息見息斷無見為見無斷為斷。方為出世。以此三別。是故大小不得相類。望彼初地
【現代漢語翻譯】 現代漢語譯本： 不應該全部否定。他們說這是『伏』（指伏忍位）于『中有斷』（指有間斷的斷除）。初地之前也是如此，何必多此一問呢？而且，如果《仁王經》宣說初地之前名為『伏忍』，即使其中完全沒有永斷，但《仁王經》也宣說初二三地名為『信忍』，難道其中只有信而沒有證嗎？他們說『信』的階段有證悟，那他們說『伏』的階段為什麼沒有斷除呢？為什麼經中說，初依菩薩具有煩惱的性質，被稱為凡夫呢？這是因為地前菩薩雖然斷除了五住煩惱（五種根本煩惱），但沒有一個住處能夠完全斷盡煩惱，所以被稱為具有煩惱的性質，並非完全沒有斷除。就像小乘佛教中，貪、嗔、癡、慢、見在見道中雖然有部分斷除的含義，但由於沒有斷盡，所以不稱為斷。這裡也是如此。而且，地前菩薩雖然除去了六道的分段生死，但殘餘的氣息仍然存在於六道之中，沒有完全斷盡，所以被稱為凡夫，並非沒有聖人的功德。論中說，見縛在初地斷除，他們說這是證悟的斷除，與無礙無關。就像說無明被佛菩提斷除，難道是無礙的嗎？這裡也是一樣的。如果用小乘佛教來類比大乘佛教，是不應該的。小乘佛教與大乘佛教有三個不同之處，不能相提並論。這三個不同之處是：一、小乘佛教在見道之前完全沒有無漏智慧，而大乘佛教有。小乘佛教沒有無漏智慧，所以不能斷除煩惱；大乘佛教有無漏智慧，所以能夠成為無礙，真正斷除第一重障礙。二、小乘佛教只有一種緣照無漏，沒有真正的證悟。因此，所有斷結的無漏都屬於出世間。大乘佛教中有兩種無漏：一種是緣觀斷結的無漏，其體是世間；另一種是滅觀無結的無漏，其體是出世間。因為世間的緣觀能夠對治煩惱，所以能夠成為無礙，真正斷除見惑。滅觀的真實功德其體是出世間，所以說初地解脫證除。三、小乘佛教的智慧理解微淺。因為微淺，所以沒有見到、沒有斷除的，被稱為世間；有見到、有斷除的，就稱為出世間。大乘佛教的智慧深遠，有見到、有斷除的，判為世間；息滅見到、息滅斷除，以無見為見，以無斷為斷，才稱為出世間。因為這三個區別，所以大小乘佛教不能相提並論。相對於初地菩薩而言。
【English Translation】 English version: They should not be completely negated. They say this is 'subduing' (referring to the stage of 'subduing forbearance') in 'intermittent severance' (referring to the interrupted cutting off). It is the same before the first ground (Bhumi), why bother to ask? Moreover, if the 'Benevolent King Sutra' proclaims that before the first ground is called 'subduing forbearance', even if there is no permanent severance in it, the 'Benevolent King Sutra' also proclaims that the first, second, and third grounds are called 'faith forbearance'. Could it be that there is only faith and no realization in them? They say that there is realization in the stage of 'faith', then why do they say that there is no severance in the stage of 'subduing'? Why does the sutra say that the Bodhisattva who relies on the initial stage possesses the nature of afflictions and is called a common person? This is because although the Bodhisattva before the grounds has severed the five abodes of afflictions (five fundamental afflictions), there is no abode where afflictions can be completely eradicated, so they are called possessing the nature of afflictions, not completely without severance. Just like in Hinayana Buddhism, greed, anger, delusion, pride, and views have partial severance in the path of seeing, but because they are not completely severed, they are not called severance. It is the same here. Moreover, although the Bodhisattva before the grounds has removed the segmented birth and death of the six realms, the remaining traces still exist in the six realms, and they are not completely eradicated, so they are called common people, not without the merits of a sage. The treatise says that the bondage of views is severed in the first ground. They say that this is the severance of realization, which has nothing to do with unobstructedness. Just like saying that ignorance is severed by the Bodhi of the Buddha, is it unobstructed? It is the same here. It is not appropriate to use Hinayana Buddhism to compare with Mahayana Buddhism. There are three differences between Hinayana Buddhism and Mahayana Buddhism, and they cannot be compared. These three differences are: First, Hinayana Buddhism has no un-leaked wisdom before the path of seeing, while Mahayana Buddhism does. Hinayana Buddhism has no un-leaked wisdom, so it cannot sever afflictions; Mahayana Buddhism has un-leaked wisdom, so it can become unobstructed and truly sever the first obstacle. Second, Hinayana Buddhism only has one kind of condition-illuminating un-leakedness, without true realization. Therefore, all un-leakedness of severing knots belongs to the world beyond. There are two kinds of un-leakedness in Mahayana Buddhism: one is the un-leakedness of condition-observing severing knots, whose essence is worldly; the other is the un-leakedness of extinguishing observation without knots, whose essence is beyond the world. Because the worldly condition-observation can treat afflictions, it can become unobstructed and truly sever the afflictions of views. The true merit of extinguishing observation, whose essence is beyond the world, so it is said that the first ground is liberated and realized. Third, the wisdom and understanding of Hinayana Buddhism are shallow. Because it is shallow, what has not been seen or severed is called worldly; what has been seen and severed is called beyond the world. The wisdom of Mahayana Buddhism is profound. What has been seen and severed is judged as worldly; extinguishing seeing and extinguishing severance, taking non-seeing as seeing, and non-severance as severance, is called beyond the world. Because of these three differences, Hinayana and Mahayana Buddhism cannot be compared. In relation to the Bodhisattva of the first ground.
。說治既然。乃至望佛說治齊爾。十障之義。略辨如是。
十四難義
十四難義。出涅槃經。彼大品經佛母品中。亦具分別。所言難者。執邪徴正。目之為難。亦可邪執礙於聖道。能與出世為留難。故名之為難。難別不同宣說十四。就十四中。常無常見。有其四種。邊無邊見。亦有四種。如去不如去。復有四種。身神一異有其二種。是故合有十四難也。常無常中四種見者。一神及世間二俱是常。二神及世間二俱無常。三神及世間亦常無常。四神及世間非常非無常。今先就神分別其相。后就世間。所言神者。謂諸凡夫顛倒憶想。橫計我人。名之為神。言神常者。有諸外道。說神是常。于中有二。一鈍二利。鈍根之者。為是神故。修持所行。未來受報。又為苦行令神得脫。利根之者。說神定常苦樂不變則無罪福。多起邪見。言無常者。有諸外道。說神無常。計無常故。為今世樂。多起放逸。所言亦常無常者。有諸外道。說神有二。一細二粗。細者是常。身死神在。粗者無常。身死神滅。如仙尼說。所言非常非無常者。有人見彼常與無常二俱有過。云何有過。若神是常。則無罪福苦樂等報。猶如虛空風雨不變。若神無常。便為苦樂之所變改。猶如牛皮風雨在中則便瀾壞。以是過故。說神非常亦非無常。雖復宣說
【現代漢語翻譯】 現代漢語譯本：說到『治』，乃至仰望佛陀所說的『治』，都到此為止。關於十障的意義，簡略地辨析如上。
十四難義
十四難義，出自《涅槃經》。《大品經》的《佛母品》中，也詳細地分別說明了。所謂的『難』，是指執持邪說來詰難正法，因此稱之為『難』。也可以說，邪惡的執著障礙聖道，能夠成為出世的阻礙，所以稱之為『難』。『難』的類別不同，宣說為十四種。在這十四種中，關於『常』與『無常』的見解，有四種。關於『有邊』與『無邊』的見解，也有四種。關於『如去』與『不如去』，又有四種。關於『身』與『神』是一還是異，有兩種。所以總共有十四難。關於『常』與『無常』的四種見解是：一、神和世間二者都是常；二、神和世間二者都是無常；三、神和世間也是常也是無常；四、神和世間既不是常也不是無常。現在先就『神』來分別說明其相狀，然後再就『世間』。所說的『神』，是指凡夫顛倒的憶想，橫生計度為『我』、『人』，稱之為『神』。說『神』是常的，有一些外道，說『神』是常住不變的。其中有鈍根和利根兩種。鈍根的人，爲了這個『神』的緣故，修持所行，未來承受果報。又爲了苦行，使『神』得以解脫。利根的人，說『神』是恒常不變的，苦樂不能改變它，因此沒有罪福。多起邪見。說『神』是無常的，有一些外道，說『神』是無常的。因為認為『神』是無常的緣故，爲了今世的快樂，多起放逸的行為。所說的『亦常亦無常』，有一些外道，說『神』有二種，一是細微的，一是粗大的。細微的是常，身死而神在。粗大的是無常，身死而神滅。如仙尼所說。所說的『非常非無常』，有人見到『常』與『無常』二者都有過失。有什麼過失呢？如果『神』是常，就沒有罪福苦樂等報，猶如虛空風雨不變。如果『神』是無常，就會被苦樂所改變，猶如牛皮在風雨中就會腐爛損壞。因為這個過失的緣故，說『神』既不是常也不是無常。雖然這樣宣說。
【English Translation】 English version: Speaking of 'cure', even looking forward to the 'cure' spoken by the Buddha, it all ends here. The meaning of the ten obstacles is briefly analyzed as above.
The Meaning of the Fourteen Difficulties
The meaning of the fourteen difficulties comes from the Nirvana Sutra. It is also described in detail in the 'Buddha-Mother' chapter of the Mahaprajnaparamita Sutra. The so-called 'difficulty' refers to holding onto wrong views to challenge the right Dharma, hence it is called 'difficulty'. It can also be said that evil attachments obstruct the holy path and can become obstacles to transcending the world, so they are called 'difficulties'. The categories of 'difficulties' are different, and fourteen types are explained. Among these fourteen, regarding the views of 'permanence' (nitya) and 'impermanence' (anitya), there are four types. Regarding the views of 'finite' (sānta) and 'infinite' (ananta), there are also four types. Regarding 'going as' (gacchati) and 'not going as' (na gacchati), there are another four types. Regarding whether the 'body' (kāya) and 'spirit' (jīva) are the same or different, there are two types. Therefore, there are a total of fourteen difficulties. The four views on 'permanence' and 'impermanence' are: 1. Both the spirit and the world are permanent; 2. Both the spirit and the world are impermanent; 3. The spirit and the world are both permanent and impermanent; 4. The spirit and the world are neither permanent nor impermanent. Now, let's first explain the characteristics of the 'spirit' (ātman), and then the 'world' (loka). The so-called 'spirit' refers to the inverted thoughts and imaginations of ordinary people, who arbitrarily conceive of 'self' and 'person', and call it 'spirit'. Some non-Buddhist schools say that the 'spirit' is permanent. Among them, there are two types: dull-rooted and sharp-rooted. Dull-rooted people, for the sake of this 'spirit', cultivate and practice, and receive karmic rewards in the future. They also practice asceticism to liberate the 'spirit'. Sharp-rooted people say that the 'spirit' is constant and unchanging, and that joy and suffering cannot change it, so there is no merit or demerit. They often give rise to wrong views. Some non-Buddhist schools say that the 'spirit' is impermanent. Because they believe that the 'spirit' is impermanent, they indulge in pleasure in this life and often engage in unrestrained behavior. The so-called 'both permanent and impermanent', some non-Buddhist schools say that the 'spirit' has two aspects: subtle and coarse. The subtle aspect is permanent, the spirit remains after the body dies. The coarse aspect is impermanent, the spirit disappears after the body dies, as said by Sannika. The so-called 'neither permanent nor impermanent', some people see that both 'permanent' and 'impermanent' have faults. What are the faults? If the 'spirit' is permanent, there will be no rewards for merit, demerit, joy, or suffering, just like the unchanging sky and rain. If the 'spirit' is impermanent, it will be changed by joy and suffering, just like cowhide that rots and deteriorates in wind and rain. Because of this fault, they say that the 'spirit' is neither permanent nor impermanent. Although they say so.
非常無常。以我心故必說有神。就神如是。次就世間明常無常。言世間者論說有三。一眾生世間。二五陰世間。三國土世間。於此三中。隨人取別。亦有常等四種異見。言世常者。有人說。彼三種世間。自然而有。不從因起。名之為常。言無常者。有人宣說。一切世間終歸斷滅。更無後續。故曰無常。所言亦常亦無常者。有人說言。世間之中粗者。無常。微塵是常。是故名為亦常亦無常。所言非常非無常者。有人見彼常與無常二俱有過。是故宣說非常無常。此等四種。執定不捨。故名為邪。問曰。神者本來無法。于中妄取可名為邪。世間是有。設令取之。云何名邪。論自釋言。但破世間定執常等。不破世間。如人見蛇妄謂瓔珞。有明眼者語。言是蛇非是瓔珞。佛亦如是。破彼常等。不破世間。現見世間。無常生滅。云何定常。業報不失。云何說言定是無常。前二既非。寧有第三亦常無常。有為生滅業果不失。寧得定說非常無常。以是義故。常等四種。皆悉是邪(此一門竟)。
邊無邊中四種見者。一神及世間二俱有邊。二神及世間二俱無邊。三神及世間亦有邊無邊。四神及世間非有邊非無邊。今先就神分別四種。后就世間神有邊者。有人宣說。眾生神我猶如微塵。或如芥子麻麥黍豆。或如棗等寸燈尺蛇蛛母中縷
【現代漢語翻譯】 現代漢語譯本 非常無常。因為我的心，必定會說有神的存在。就神是如此。接下來就世間闡明常與無常。說到世間，論述有三種：一、眾生世間（所有生命存在的環境），二、五陰世間（構成生命的五種要素：色、受、想、行、識），三、國土世間（我們所居住的物理世界）。在這三種世間中，隨各人理解不同，也會產生常等四種不同的見解。說到世間是常，有人說，這三種世間，自然而有，不是由因緣產生，所以稱之為常。說到無常，有人宣說，一切世間最終都會斷滅，不會再有後續，所以說是無常。說到亦常亦無常，有人說，世間之中粗大的事物是無常的，微小的塵埃是常的，因此稱為亦常亦無常。說到非常非無常，有人看到常與無常兩種說法都有過失，所以宣說非常無常。這四種觀點，執著不放，所以稱為邪見。有人問：神本來就沒有實體，在其中妄加執取，可以稱為邪見，世間是真實存在的，即使執取它，怎麼能說是邪見呢？論中自己解釋說：只是破除對世間固定執著于常等性質的觀點，並不是要破除世間本身。就像有人把蛇誤認為是瓔珞，有明眼的人會說，這是蛇，不是瓔珞。佛也是這樣，破除他們對常等的執著，而不是破除世間。現在看到世間是無常生滅的，怎麼能斷定它是常呢？業報不會消失，怎麼能說一定是無常呢？前兩種說法既然都不對，怎麼會有第三種亦常亦無常的說法呢？有為法是生滅的，業果不會消失，怎麼能斷定說它既不是常也不是無常呢？因為這個緣故，常等四種觀點，都是邪見（這一部分結束）。
在有邊無邊的問題中，有四種見解：一、神和世間都有邊際；二、神和世間都沒有邊際；三、神和世間既有邊際又沒有邊際；四、神和世間既不是有邊際也不是沒有邊際。現在先就神來分別這四種觀點，然後就世間來分析。說到神有邊際，有人宣說，眾生的神我，就像微塵一樣，或者像芥菜籽、麻籽、麥粒、黍米、豆子一樣，或者像棗子等，就像寸長的燈、尺長的蛇、蜘蛛腹中的絲。
【English Translation】 English version Everything is impermanent. Because of my mind, I will surely say that there is a God. God is like this. Next, regarding the world, clarify permanence and impermanence. Speaking of the world, there are three kinds of discussions: first, the sentient beings' world (the environment in which all life exists); second, the five skandhas' world (the five elements that constitute life: form, sensation, perception, volition, and consciousness); and third, the land world (the physical world we live in). Among these three worlds, depending on individual understanding, there will also be four different views such as permanence. Speaking of the world as permanent, some say that these three worlds are natural and do not arise from causes and conditions, so they are called permanent. Speaking of impermanence, some declare that all worlds will eventually be destroyed and there will be no continuation, so it is said to be impermanent. Speaking of both permanent and impermanent, some say that the gross things in the world are impermanent, and the tiny dust is permanent, so it is called both permanent and impermanent. Speaking of neither permanent nor impermanent, some see that both permanence and impermanence have faults, so they declare neither permanent nor impermanent. These four views are clung to and not abandoned, so they are called wrong views. Someone asks: God originally has no substance, and arbitrarily clinging to it can be called a wrong view. The world is real, even if you cling to it, how can it be called a wrong view? The treatise itself explains: It only breaks the view of fixedly clinging to the permanent nature of the world, etc., and does not break the world itself. It's like someone mistaking a snake for a necklace, and a clear-sighted person will say, 'This is a snake, not a necklace.' The Buddha is also like this, breaking their clinging to permanence, etc., and not breaking the world. Now seeing that the world is impermanent, arising and ceasing, how can it be determined that it is permanent? Karmic retribution will not be lost, how can it be said that it is definitely impermanent? Since the first two statements are incorrect, how can there be a third statement that is both permanent and impermanent? Conditioned dharmas are arising and ceasing, and the results of karma will not be lost, how can it be determined that it is neither permanent nor impermanent? For this reason, the four views of permanence, etc., are all wrong views (this section ends).
In the question of having boundaries or not having boundaries, there are four views: first, God and the world both have boundaries; second, God and the world both have no boundaries; third, God and the world both have boundaries and no boundaries; fourth, God and the world are neither having boundaries nor not having boundaries. Now, let's first distinguish these four views regarding God, and then analyze them regarding the world. Speaking of God having boundaries, some declare that the self of sentient beings is like dust, or like mustard seeds, sesame seeds, wheat grains, millet, beans, or like dates, etc., like an inch-long lamp, a foot-long snake, or the thread in a spider's belly.
。或有說言。小人神小。大人神大。或云。一等如是。一切名為有邊。神無邊者。有人說言。神遍虛空無處不有。身所至處能覺苦樂。若無身處則不能覺。覺雖不遍神實周普。言神有邊亦無邊者。有人說。神有粗有細。粗者作身。細者常身。作身有邊常身無邊。言非有邊非無邊者。有人見彼邊與無邊二俱有過。故說非邊非無邊也。雖復宣說非邊無邊。而不離神。就神如是。次就世間明邊無邊。于中先就眾生五陰明邊無邊。言有邊者。說有種種。有人以想分別思惟。眾生陰身。求其根本不得其始。便作是念。若無原始。亦無中后。無初中后便無世間。是故世間應當有始。以有始故。名為有邊。此是一論。復有宣說。八萬劫外冥性為始。始是其邊。此義云何。如僧佉經說。迦毗羅仙。得世俗禪。發宿命通。能知宿命。見過去世八萬劫事。過是已前。不復能見。便作是念。八萬劫外。不應無法。應有冥性。冥性微細。五情不知。從彼冥性。初生覺心。涅槃經中。名之為大。所謂最初中陰心識。從彼覺心生於我心。涅槃經中。名之為慢。從此我心生二種法。一色二心。就色法中。初從我心生五微塵。所謂色聲香味及觸。從彼五塵生於五大。所謂地水火風及空。從聲一塵生於空大。聲觸二塵生於風大。色聲觸塵生於火大。色聲觸
味生於水大。從於色聲香味觸塵生於地大。地大從於多塵生故。最能產生一切萬物。次從五大生於五根。從火生眼從空生耳。從地生鼻。從水生舌。從風生身。復更生於五作業根。一手二腳三口聲四男根五女根。復有一種心平等根。所謂完心。諸大合成。故云平等。色法如是。就心法中有其三種。謂染粗黑。染者是貪。粗者是瞋。黑者是癡。如是次第從細生粗。后還從粗以至於細。如微塵中有其瓶瓫諸器之性故。從微塵出彼瓶等。瓶等壞時還作微塵。世性如是。此性是常。從來有之。是故說之為眾生邊。此是二論。復有人言。自然之性。是世間邊。貧賤富貴。皆是自然不由往因。此是三論。復有人說。微塵是其世間之邊。微塵是常。不可破壞。不可燒斫。以微細故。但由罪福。故有離合。罪福業集塵合成身。罪福業盡塵還離散。是故微塵是世間邊。此是四論。復有人說。自在天王。是世間邊。由彼出生一切人民。故說為邊。此是前邊。此是五論。復有人說。一切眾生。受苦樂儘自然至邊。譬如山頂轉于縷丸縷儘自止。止處是邊。此是後邊。此是六論。言無邊者。有人宣說。眾生五陰廣多無量。故曰無邊。復有宣說。眾生五陰前無原始。后無盡時。故曰無邊。問曰。此說與佛法同。何過之有。以其定執眾生相故。言亦有
【現代漢語翻譯】 現代漢語譯本 味道產生於水大（Ap-dhatu，四大元素之一，指水的元素）。色、聲、香、味、觸五塵產生於地大（Prthivi-dhatu，四大元素之一，指地的元素）。地大因為多塵而產生，所以最能產生一切萬物。其次是從五大產生五根（Indriya，感覺器官）：從火大產生眼根，從空大產生耳根，從地大產生鼻根，從水大產生舌根，從風大產生身根。又產生五作業根（Karma-indriya，行動器官）：一手、二腳、三口、聲門、四男根、五女根。還有一種心平等根，就是完備的心。諸大和合而成，所以稱為平等。色法就是這樣。 就心法（Citta，心）中，有三種：染、粗、黑。染是指貪（Lobha，貪婪）。粗是指瞋（Dvesha，嗔恨）。黑是指癡（Moha，愚癡）。像這樣依次從細微產生粗大，然後又從粗大回到細微。就像微塵中具有瓶、盆等器物的性質，所以從微塵中產生瓶等。瓶等壞掉時，又還原成微塵。世間的性質就是這樣，這種性質是常有的，從來就存在，所以說它是眾生的邊際。這是二論。 又有人說，自然之性是世間的邊際。貧賤富貴，都是自然而然的，不由往昔的業因。這是三論。 又有人說，微塵是世間的邊際。微塵是常住的，不可破壞，不可燒燬砍伐。因為它非常微細，只是由於罪福（Papa-Punya，惡業與善業）的作用，所以有離合。罪福業聚集，微塵合成身體；罪福業消盡，微塵就離散。所以微塵是世間的邊際。這是四論。 又有人說，自在天王（Ishvara，印度教神祇，常被視為宇宙的創造者和統治者）是世間的邊際。因為由他出生一切人民，所以說他是邊際。這是前邊，這是五論。 又有人說，一切眾生，受苦樂完畢，自然就到達邊際。譬如從山頂滾下線團，線用完就自然停止，停止之處就是邊際。這是後邊，這是六論。 說到無邊，有人宣說，眾生的五陰（Skandha，構成個體的五種要素：色、受、想、行、識）廣大眾多，沒有限量，所以叫做無邊。又有人宣說，眾生的五陰，前無原始，后無盡時，所以叫做無邊。 問：這種說法與佛法相同，有什麼過失呢？因為他們執著于眾生相，所以說也是有邊際的。
【English Translation】 English version Taste arises from the water element (Ap-dhatu, one of the four great elements, referring to the element of water). The five sense objects of form, sound, smell, taste, and touch arise from the earth element (Prthivi-dhatu, one of the four great elements, referring to the element of earth). The earth element arises from much dust, therefore it is most capable of generating all things. Next, from the five great elements arise the five sense faculties (Indriya, sensory organs): from the fire element arises the eye faculty, from the space element arises the ear faculty, from the earth element arises the nose faculty, from the water element arises the tongue faculty, from the wind element arises the body faculty. Furthermore, there arise the five action faculties (Karma-indriya, organs of action): one, the hands; two, the feet; three, the mouth/voice; four, the male organ; five, the female organ. There is also a mind faculty of equality, which is the complete mind. It is composed of the aggregation of the elements, therefore it is called equality. Such is the nature of material form (Rupa). Regarding the mind (Citta), there are three types: stained, coarse, and dark. 'Stained' refers to greed (Lobha, avarice). 'Coarse' refers to hatred (Dvesha, aversion). 'Dark' refers to delusion (Moha, ignorance). In this way, they gradually arise from subtle to coarse, and then return from coarse to subtle. Just as dust particles contain the nature of pots and other vessels, so from dust particles arise pots and so on. When pots and so on are destroyed, they return to dust particles. Such is the nature of the world. This nature is constant and has always existed, therefore it is said to be the boundary of beings. This is the second theory. Furthermore, some say that the nature of spontaneity is the boundary of the world. Poverty and wealth are all spontaneous and not due to past causes. This is the third theory. Furthermore, some say that dust particles are the boundary of the world. Dust particles are permanent, indestructible, and cannot be burned or cut. Because they are extremely subtle, they only separate and combine due to merit and demerit (Papa-Punya, bad and good karma). When karmic merit and demerit accumulate, dust particles combine to form a body; when karmic merit and demerit are exhausted, dust particles scatter. Therefore, dust particles are the boundary of the world. This is the fourth theory. Furthermore, some say that the Lord Ishvara (Ishvara, a Hindu deity often regarded as the creator and ruler of the universe) is the boundary of the world. Because all people are born from him, he is said to be the boundary. This is the prior boundary, this is the fifth theory. Furthermore, some say that all beings, having exhausted their suffering and happiness, naturally reach the boundary. For example, a ball of thread rolling down from a mountaintop will naturally stop when the thread runs out, and the place where it stops is the boundary. This is the posterior boundary, this is the sixth theory. Speaking of the 'unbounded,' some proclaim that the five aggregates (Skandha, the five components that constitute an individual: form, feeling, perception, mental formations, and consciousness) of beings are vast and immeasurable, therefore they are called 'unbounded.' Others proclaim that the five aggregates of beings have no beginning and no end, therefore they are called 'unbounded.' Question: How is this different from the Buddha's teachings, and what is the fault? Because they are attached to the notion of beings, it is also said to have a boundary.
邊亦無邊者。有人宣說。眾生五陰前後有邊十方無邊。或有宣說。十方有邊前後無邊。言非有邊非無邊者。有人見彼有邊無邊皆悉有過。故說非有邊非無邊也。雖復宣說非有非無。以其定執眾生五陰。所以是過。次就國土明邊無邊者。言有邊者。有人宣說。微塵是其世間之邊。微塵聚集世間便成。微塵散故世間便壞。是故微塵是世間邊。此是一論。復有人說。自在天王是世界主。造作天地一切萬物。萬物滅時天還攝取。如是天主。是世間邊。此是二論。復有人說。自然之性是世間邊。國土世界自然而有。言無邊者。有人宣說。國土世間前後十方皆悉無邊。言亦有邊亦無邊者。有人宣說。國土世間前後有邊十方無邊。十方有邊前後無邊。或有宣說。上下有邊八方無邊。或有宣說。八方有邊上下無邊。言非有邊非無邊者。有人見彼有邊無邊二俱有過。便著非有非無邊也。以其定執所以是過。上來廣辨邊無邊等四見差別(此二門竟)。
次辨如去不如去等。于中有四。一者如去。二不如去。三亦如去亦不如去。四非不如去。言如去者。如從前世來生此間。去向後世亦復如是。故云如去。不如去者。有人說言。如從前世來生此間。死後斷滅不如前。去名不如去。言亦如去不如去者。有人說言。身之與神合以為人。如從前
【現代漢語翻譯】 現代漢語譯本 邊亦無邊：有人宣稱，眾生的五蘊（色、受、想、行、識，構成個體的五種要素）在時間上有前後界限，但在空間上十方是無邊的。或者有人宣稱，在空間上十方是有界限的，但在時間上前後是無邊的。至於說『非有邊非無邊』，是有人看到前面所說的有邊和無邊都有過失，所以才說非有邊非無邊。雖然他們宣說非有非無，但因為他們執著于眾生的五蘊，所以還是有過失。 其次，就國土（世界）的邊和無邊進行說明：說『有邊』的人，有人宣稱，微塵是世界的邊界。微塵聚集起來，世界就形成；微塵散開，世界就毀滅。因此，微塵是世界的邊界。這是一種論點。還有人說，自在天王（Maheśvara，印度教主神之一，被認為是世界的創造者）是世界的主宰，創造天地一切萬物。萬物毀滅時，天王還會收回它們。因此，這位天王是世界的邊界。這是第二種論點。還有人說，自然之性是世界的邊界，國土世界自然而然地存在。 說『無邊』的人，有人宣稱，國土世界在時間上的前後和空間上的十方都是無邊的。說『亦有邊亦無邊』的人，有人宣稱，國土世界在時間上有前後界限，但在空間上十方是無邊的；或者說，在空間上十方是有界限的，但在時間上前後是無邊的；或者說，上下是有界限的，八方是無邊的；或者說，八方是有界限的，上下是無邊的。至於說『非有邊非無邊』，是有人看到前面所說的有邊和無邊都有過失，於是就執著于非有邊非無邊。因為他們執著，所以還是有過失。以上廣泛辨析了有邊、無邊等四種見解的差別（這兩個方面講完了）。 接下來辨析如去（tathāgata，如來）去或不如去等問題。其中有四種觀點：一是如去，二是不如去，三是亦如去亦不如去，四是非不如去。所謂『如去』，就像從前世來到此世，去向後世也同樣如此，所以叫做如去。所謂『不如去』，有人說，如來從前世來到此世，死後就斷滅了，不像之前那樣去了，所以叫做不如去。所謂『亦如去亦不如去』，有人說，身體和神識結合成為人，就像從前...
【English Translation】 English version Regarding whether there is a boundary or no boundary: Some proclaim that the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute an individual) of sentient beings have boundaries in time (before and after), but are boundless in the ten directions of space. Others proclaim that the ten directions have boundaries, but there are no boundaries in time (before and after). As for saying 'neither having a boundary nor not having a boundary,' some see faults in both having a boundary and not having a boundary, and therefore say neither having a boundary nor not having a boundary. Although they proclaim neither having nor not having, they are still at fault because they are attached to the five skandhas of sentient beings. Next, regarding clarifying the boundary or no boundary of the land (world): Those who say 'having a boundary,' some proclaim that a mote of dust is the boundary of the world. When motes of dust gather, the world is formed; when motes of dust scatter, the world is destroyed. Therefore, a mote of dust is the boundary of the world. This is one argument. Others say that the Maheśvara (Great Lord, a Hindu deity considered the creator of the world) is the lord of the world, creating heaven, earth, and all things. When all things are destroyed, the Lord will also take them back. Thus, this Lord is the boundary of the world. This is the second argument. Still others say that the nature of spontaneity is the boundary of the world; the land and world exist spontaneously. Those who say 'no boundary,' some proclaim that the land and world are boundless in time (before and after) and in the ten directions of space. Those who say 'both having a boundary and no boundary,' some proclaim that the land and world have boundaries in time, but are boundless in the ten directions; or that the ten directions have boundaries, but there are no boundaries in time; or that up and down have boundaries, but the eight directions are boundless; or that the eight directions have boundaries, but up and down are boundless. As for saying 'neither having a boundary nor not having a boundary,' some see faults in both having a boundary and not having a boundary, and thus cling to neither having a boundary nor not having a boundary. Because they cling, they are still at fault. The above extensively distinguishes the differences between the four views of having a boundary, no boundary, etc. (These two aspects are finished). Next, to distinguish whether the Tathāgata (Thus Gone One, the Buddha) goes or does not go, etc. There are four views on this: first, the Tathāgata goes; second, the Tathāgata does not go; third, the Tathāgata both goes and does not go; fourth, the Tathāgata neither goes nor does not go. What is meant by 'the Tathāgata goes' is like coming from the previous life to this life, and going to the next life is also the same, so it is called 'goes.' What is meant by 'the Tathāgata does not go' is that some say the Tathāgata comes from the previous life to this life, and after death is annihilated, not going as before, so it is called 'does not go.' What is meant by 'the Tathāgata both goes and does not go' is that some say the body and consciousness combine to become a person, just like from before...
來。死後神去身不如去。言非如去非不如去者。有人見彼去與不去斯皆有過。故說非去及非不去。雖唯說不去及非不去。不能捨神(此三門竟)。
次辨身神一異之義。于中有二。一身與神一。二身與神異。所言一者。有人說言。身即是神。所以者何。分折此身。更別求神。不可得故。又受苦樂。皆是其身。是故得知身即是神。所言異者。有人說言。身與神異。身相粗現。神即微細。五情不得。散心凡夫不能得見。攝清凈禪定之人。乃能見之。故知。是異。若不異者。身死之時。神即隨滅。以其異故。身滅神在。十四難義。略之云爾。
十六神我義
十六神我。出大品經。神謂神主。我謂我人。神我不同。略說十六。名字是何。一名為我。二名眾生。三名壽者。四名命者。五名生者。六名養育。七名眾數。八名為人。九名作者。十使作者。十一起者。十二使起者。十三受者。十四使受者。十五知者。十六見者。此等皆是我之別名。初言我者。論自釋言。於五陰中。起我我所。故名為我。何者是我。何者我所。是義不定。若異五陰別計有我。則名五陰。以為我所。若取五陰。以為我人。於五陰中。隨取何陰。以之為我。即名為我。余陰為所。言眾生者。計有我人依於五陰和合而生故名眾生。問曰。佛
【現代漢語翻譯】 現代漢語譯本： 來，死後神識離開身體，不如不離開身體。說離開不如不離開，有人認為離開和不離開都有過失，所以說非離開以及非不離開。即使只說不離開以及非不離開，也不能捨棄神識（以上是三個門竟）。
接下來辨析身與神識是一還是異的意義。其中有二：一是身與神識是一，二是身與神識是異。所謂一，有人說，身體就是神識。為什麼呢？因為分解這個身體，再另外尋找神識，是找不到的。而且感受苦樂的，都是這個身體。因此可以得知身體就是神識。所謂異，有人說，身體與神識是不同的。身體的相狀粗顯，神識則微細，五根感覺不到。散亂心的凡夫不能見到，修習清凈禪定的人，才能見到。所以知道是不同的。如果不是不同的，身體死亡的時候，神識就隨之滅亡。因為是不同的，所以身體滅亡而神識存在。十四難的意義，簡略地說就是這樣。
十六神我義
十六神我，出自《大品經》。神，指神主（精神的主宰）。我，指我人（具有自我意識的人）。神我和我人不同，簡略地說有十六種。名字是什麼呢？一名為我（執著于自我的概念），二名為眾生（有情生命），三名為壽者（壽命的擁有者），四名為命者（生命的存在者），五名為生者（生命的產生者），六名為養育（生命的滋養者），七名為眾數（生命的集合體），八名為人（人類），九名為作者（行為的執行者），十使作者（驅使行為的因素），十一起者（發起行為的人），十二使起者（驅使發起行為的因素），十三受者（感受果報的人），十四使受者（驅使感受果報的因素），十五知者（認識事物的人），十六見者（觀察事物的人）。這些都是『我』的別名。最初說的『我』，論中自己解釋說，在五陰（色、受、想、行、識）中，產生『我』和『我所』的執著，所以名為『我』。什麼是『我』？什麼是『我所』？這個意義是不定的。如果認為在五陰之外，另外存在一個『我』，那麼就稱五陰為『我所』。如果執取五陰，認為就是『我』，在五陰中，隨便取哪一陰，作為『我』，就名為『我』，其餘的陰就為『我所』。說到『眾生』，認為有『我』的存在，依靠五陰和合而生，所以名為『眾生』。問：佛
【English Translation】 English version: Furthermore, after death, the spirit leaving the body is not as good as not leaving. Saying leaving is not as good as not leaving, some people think that both leaving and not leaving are faults, so they say neither leaving nor not leaving. Even if only saying not leaving and neither not leaving, one cannot abandon the spirit (this concludes the three doors).
Next, the meaning of whether the body and spirit are one or different is distinguished. There are two aspects to this: first, the body and spirit are one; second, the body and spirit are different. As for 'one,' some people say that the body is the spirit. Why? Because if you break down this body and look for the spirit separately, you cannot find it. Moreover, it is the body that experiences suffering and happiness. Therefore, it can be known that the body is the spirit. As for 'different,' some people say that the body and spirit are different. The appearance of the body is coarse and visible, while the spirit is subtle, and the five senses cannot perceive it. Ordinary people with scattered minds cannot see it, but those who practice pure meditation can see it. Therefore, it is known to be different. If they were not different, when the body dies, the spirit would also perish. Because they are different, the body perishes but the spirit remains. The meaning of the fourteen difficult questions is briefly explained in this way.
Sixteen Meanings of the Self
The sixteen selves come from the Mahayana Sutra. 'Spirit' refers to the lord of the spirit (the master of the mind). 'Self' refers to the person with self-awareness. The spirit and the self are different, and there are sixteen kinds in brief. What are the names? The first is called 'I' (attachment to the concept of self), the second is called 'sentient being' (a living being with consciousness), the third is called 'life-span' (the possessor of a lifespan), the fourth is called 'life' (the existence of life), the fifth is called 'birth' (the producer of life), the sixth is called 'nurturer' (the nourisher of life), the seventh is called 'multitude' (the collection of lives), the eighth is called 'person' (human being), the ninth is called 'agent' (the executor of actions), the tenth is the 'cause of the agent' (the factor that drives actions), the eleventh is the 'initiator' (the person who initiates actions), the twelfth is the 'cause of the initiator' (the factor that drives the initiation of actions), the thirteenth is the 'receiver' (the person who experiences the results of actions), the fourteenth is the 'cause of the receiver' (the factor that drives the experience of the results of actions), the fifteenth is the 'knower' (the person who knows things), and the sixteenth is the 'seer' (the person who observes things). These are all different names for 'self'. The first 'I' is explained in the treatise itself as arising from the attachment to 'I' and 'mine' in the five skandhas (form, feeling, perception, volition, and consciousness), hence it is called 'I'. What is 'I'? What is 'mine'? This meaning is uncertain. If one thinks that there is a separate 'I' outside the five skandhas, then the five skandhas are called 'mine'. If one clings to the five skandhas and thinks that they are 'I', then whichever skandha is taken as 'I', it is called 'I', and the remaining skandhas are 'mine'. As for 'sentient being', it is thought that there is an 'I' that relies on the combination of the five skandhas to be born, hence it is called 'sentient being'. Question: Buddha
法亦說五陰整合眾生。與彼何異。釋言。佛法說生。假名無其體實。彼說有體。是故不同。所言壽者。計有我人命根成就住有分限故名壽者。所言命者。即如向說。我眾生壽等命根成就故名命者。所言生者。計有我人能起眾事如父母生子故名生者。言養育者。計有我人假藉衣食而得增長故名養育。言眾數者。從彼我人有陰界等眾法之數故名眾數。又取我人為陰界等諸法之數。如說諸陰以為我所。所言人者。諸有神主能行人法故名為人。所言作者。計有我人用手足等能作眾事故名作者。言使作者。計有我人能使役他名使作者。所言起者。計有我人能起罪福故名起者。言使起者。計有我人能使役他起罪福業。名使起者。所言受者。計有我人後身受報故名受者。言使受者。計有我人能令他人受苦樂果名使受者。所言見者。計有我人用眼見色故名見者。所言知者。計有我人用餘五情知餘五塵故名知者。問曰。神我局唯十六為更有乎。論自釋言。略說十六。廣則無量。十六神我。略之云爾。
六十二見義
六十二見。出長阿含梵動經中。彼經所說本劫本見有十八見。末劫末見有四十四。是故通合有六十二。言本劫者。過去時也。言本見者。于彼過去起常見也。言末劫者。未來時也。言末見者。于未來世。起斷見也。
【現代漢語翻譯】 現代漢語譯本：有人問：『佛法也說五蘊（Wuyun，五種構成個體的要素：色、受、想、行、識）積聚形成眾生，這與外道的說法有什麼不同？』 解釋說：『佛法所說的「生」，只是假名安立，沒有真實的自體。而外道則認為有真實的自體，所以不同。』 『所說的「壽者」（Shou zhe，有壽命的人），是計度有我、人，認為有命根成就、安住，並且有壽命的期限，所以稱為「壽者」。』 『所說的「命者」（Ming zhe，有生命的人），就如前面所說，我、眾生、壽等命根成就，所以稱為「命者」。』 『所說的「生者」（Sheng zhe，能產生事物的人），是計度有我、人，能夠發起各種事情，就像父母生子一樣，所以稱為「生者」。』 『所說的「養育者」（Yang yu zhe，養育他人的人），是計度有我、人，憑藉衣食而得以增長，所以稱為「養育」。』 『所說的「眾數」（Zhong shu，群體的數量），是從彼我、人有陰、界（Jie，構成世界的要素）等眾多法的數量，所以稱為「眾數」。又取我、人作為陰、界等諸法的數量，例如說諸陰以為我所擁有。』 『所說的「人」（Ren，人類），是說有神識主宰，能夠施行人的法則，所以稱為「人」。』 『所說的「作者」（Zuo zhe，行為的執行者），是計度有我、人，用手足等能夠做各種事情，所以稱為「作者」。』 『所說的「使作者」（Shi zuo zhe，指使他人做事情的人），是計度有我、人，能夠使役他人，稱為「使作者」。』 『所說的「起者」（Qi zhe，發起行為的人），是計度有我、人，能夠發起罪福，所以稱為「起者」。』 『所說的「使起者」（Shi qi zhe，指使他人發起行為的人），是計度有我、人，能夠使役他人發起罪福之業，稱為「使起者」。』 『所說的「受者」（Shou zhe，承受果報的人），是計度有我、人，後世之身承受果報，所以稱為「受者」。』 『所說的「使受者」（Shi shou zhe，使他人承受果報的人），是計度有我、人，能夠令他人承受苦樂之果，稱為「使受者」。』 『所說的「見者」（Jian zhe，看見事物的人），是計度有我、人，用眼睛看見色塵（Se chen，視覺對像），所以稱為「見者」。』 『所說的「知者」（Zhi zhe，知曉事物的人），是計度有我、人，用其餘五種感官知曉其餘五種塵境，所以稱為「知者」。』 有人問：『神我（Shen wo，靈魂自我）的範圍僅僅是這十六種嗎？還有其他的嗎？』 論中自己解釋說：『略說有十六種，廣說則有無量種。這十六種神我，只是簡略地說明而已。』
六十二見義
六十二見（Liushier jian，六十二種錯誤的見解），出自《長阿含經·梵動經》。該經所說的本劫本見（Ben jie ben jian，關於過去世的根本見解）有十八種，末劫末見（Mo jie mo jian，關於未來世的根本見解）有四十四種，所以總合起來有六十二種。 所說的「本劫」，是指過去的時間。 所說的「本見」，是指對於過去世生起常見的見解。 所說的「末劫」，是指未來的時間。 所說的「末見」，是指對於未來世生起斷見的見解。
【English Translation】 English version: Someone asked: 'The Buddha's teachings also state that sentient beings are formed by the aggregation of the five skandhas (Wuyun, the five aggregates of form, feeling, perception, mental formations, and consciousness). How is this different from the teachings of other paths?' The explanation is: 'The 'birth' spoken of in the Buddha's teachings is merely a provisional name, without any real substance. Other paths, however, believe that there is a real substance, so they are different.' 'The so-called 'life-span possessor' (Shou zhe, one who possesses a life span) is the calculation that there is a self, a person, that there is an accomplishment and abiding of the life-root, and that there is a limit to the life span, so it is called 'life-span possessor'.' 'The so-called 'life' (Ming zhe, one who possesses life), is just as mentioned before, the accomplishment of the life-root of self, sentient beings, life-span, etc., so it is called 'life'.' 'The so-called 'producer' (Sheng zhe, one who can produce things) is the calculation that there is a self, a person, who can initiate various things, just like parents giving birth to children, so it is called 'producer'.' 'The so-called 'nurturer' (Yang yu zhe, one who nurtures others) is the calculation that there is a self, a person, who can grow by relying on clothing and food, so it is called 'nurturer'.' 'The so-called 'multitude' (Zhong shu, the quantity of a group) is from the number of the many dharmas such as the skandhas, realms (Jie, elements that constitute the world), etc., of self, person, etc., so it is called 'multitude'. It also takes self, person as the number of all dharmas such as skandhas, realms, etc., such as saying that the skandhas are what I possess.' 'The so-called 'person' (Ren, human being) is said to have a spirit master, who can carry out the laws of humans, so it is called 'person'.' 'The so-called 'maker' (Zuo zhe, the executor of an action) is the calculation that there is a self, a person, who can do various things with hands and feet, so it is called 'maker'.' 'The so-called 'one who causes to make' (Shi zuo zhe, one who directs others to do things) is the calculation that there is a self, a person, who can employ others, called 'one who causes to make'.' 'The so-called 'initiator' (Qi zhe, one who initiates an action) is the calculation that there is a self, a person, who can initiate sins and blessings, so it is called 'initiator'.' 'The so-called 'one who causes to initiate' (Shi qi zhe, one who directs others to initiate an action) is the calculation that there is a self, a person, who can employ others to initiate the karma of sins and blessings, called 'one who causes to initiate'.' 'The so-called 'receiver' (Shou zhe, one who receives the consequences) is the calculation that there is a self, a person, who receives the retribution in the next life, so it is called 'receiver'.' 'The so-called 'one who causes to receive' (Shi shou zhe, one who causes others to receive the consequences) is the calculation that there is a self, a person, who can cause others to receive the fruits of suffering and happiness, called 'one who causes to receive'.' 'The so-called 'seer' (Jian zhe, one who sees things) is the calculation that there is a self, a person, who sees form with the eyes (Se chen, visual object), so it is called 'seer'.' 'The so-called 'knower' (Zhi zhe, one who knows things) is the calculation that there is a self, a person, who knows the remaining five dusts with the remaining five senses, so it is called 'knower'.' Someone asked: 'Is the scope of the soul-self (Shen wo, soul self) limited to these sixteen? Are there others?' The treatise itself explains: 'Speaking briefly, there are sixteen types; speaking broadly, there are countless types. These sixteen soul-selves are just a brief explanation.'
The Meaning of the Sixty-Two Views
The sixty-two views (Liushier jian, sixty-two kinds of wrong views) come from the Brahmajala Sutra in the Dirgha Agama. The sutra states that there are eighteen views regarding the origin of the world in the past (Ben jie ben jian, fundamental views about the past), and forty-four views regarding the end of the world in the future (Mo jie mo jian, fundamental views about the future), so there are a total of sixty-two. The so-called 'origin of the world' refers to past time. The so-called 'origin view' refers to the view of eternalism that arises regarding the past. The so-called 'end of the world' refers to future time. The so-called 'end view' refers to the view of annihilationism that arises regarding the future.
相狀如何。如彼經說。本劫見中常論有四。常無常論有四。邊無邊論有四。種種論有四。無因而有論有二。是故通合有十八見。常論四者。有人入定憶識過去二十劫事。便作是言。我入定意見過去世二十劫中成劫壞劫。其中眾生不增不減。常聚不散。故知是常。唯此為實。余皆妄語。是為初見。或復有人。三昧定意憶識過去四十劫事。便作是言。我入定意見過去世四十劫中成劫壞劫。其中眾生。常聚不散。故知是常。唯此為實。余皆妄語。是為二見。或復有人。三昧定意憶識過去八十劫事。便作是言。我以定意見過去世八十劫中成劫壞劫。其中眾生。常聚不散。故知是常。唯此為實。余皆妄語。是為三見。或復有人。以捷疾智善能觀察。作是說言。我及世間皆悉是常。是為四見。問曰。此四攝常盡不。答言。不盡。今此且言見二十劫四十八十。以實論之。或有眾生。見於一切乃至八萬。今略不論(此一門竟)。
所言亦常亦無常者。如經中說。有諸沙門婆羅門等。起如是論。我及世間半常半無常。入四見中。齊見不過。何者四見。如此世界劫初成時。大梵已還空無眾生。彼光音天有一天子。光音天中福命將盡。生於初禪大梵天中。彼天生已。便於是處生愛著心。作是念言。愿餘眾生。共我生此。時光音天有諸天
【現代漢語翻譯】 現代漢語譯本 相狀是怎樣的呢？就像那部經書所說，在本劫的見解中，常常討論的有四種：常論有四種，無常論有四種，有邊無邊論有四種，種種論有四種，無因而有論有兩種。因此總共有十八種見解。 常論四種是：有人進入禪定，回憶起過去二十劫的事情，於是就說：『我入定后看到過去世二十劫中，成劫和壞劫，其中的眾生不增不減，常常聚集不散。』所以認為世界是常的，只有這個是真實的，其餘都是虛妄的。這是第一種見解。 或者有人，用三昧禪定回憶起過去四十劫的事情，於是就說：『我入定后看到過去世四十劫中，成劫和壞劫，其中的眾生常常聚集不散。』所以認為世界是常的，只有這個是真實的，其餘都是虛妄的。這是第二種見解。 或者有人，用三昧禪定回憶起過去八十劫的事情，於是就說：『我用禪定看到過去世八十劫中，成劫和壞劫，其中的眾生常常聚集不散。』所以認為世界是常的，只有這個是真實的，其餘都是虛妄的。這是第三種見解。 或者有人，用敏捷的智慧善於觀察，就說：『我和世間都是常的。』這是第四種見解。 問：這四種常論包括了所有關於常的見解嗎？答：不包括。現在這裡只是說了見到二十劫、四十劫、八十劫的情況。如果從實際情況來說，有的眾生能見到一切，乃至八萬劫。現在這裡簡略地不討論。（關於常論的這一部分結束）。
所說的亦常亦無常，就像經書中說的那樣，有一些沙門（Śrāmaṇa，出家修行者）、婆羅門（Brahmana，古印度僧侶）等，提出這樣的論點：『我和世間一半是常，一半是無常。』他們進入四種見解中，所見的範圍不超過這四種。哪四種見解呢？就像這個世界劫初形成的時候，大梵天（Mahābrahmā）還沒有出現，空無眾生。光音天（Ābhāsvara）有一個天子，在光音天中的福報和壽命將要 खत्म हो जाएगा，就出生在初禪的大梵天中。這個天子出生后，就在這個地方產生了愛著心，心想：『希望其他眾生，和我一起出生在這裡。』當時光音天有許多天人
【English Translation】 English version What is its appearance? As that sutra says, in the views of this kalpa (劫, aeon), there are four constant discussions: four on permanence, four on impermanence, four on finite and infinite, four on various views, and two on causeless existence. Therefore, there are a total of eighteen views. The four views on permanence are: Someone enters samadhi (定, concentration) and recalls events of the past twenty kalpas. Then he says, 'I entered samadhi and saw in the past twenty kalpas the formation and destruction of kalpas, in which the beings neither increased nor decreased, and always gathered and did not disperse.' Therefore, he knows it is permanent, and only this is real, and the rest are false. This is the first view. Or someone, with samadhi (三昧, concentration) and intent, recalls events of the past forty kalpas. Then he says, 'I entered samadhi and saw in the past forty kalpas the formation and destruction of kalpas, in which the beings always gathered and did not disperse.' Therefore, he knows it is permanent, and only this is real, and the rest are false. This is the second view. Or someone, with samadhi (三昧, concentration) and intent, recalls events of the past eighty kalpas. Then he says, 'I saw with samadhi in the past eighty kalpas the formation and destruction of kalpas, in which the beings always gathered and did not disperse.' Therefore, he knows it is permanent, and only this is real, and the rest are false. This is the third view. Or someone, with quick wit and good observation, says, 'I and the world are all permanent.' This is the fourth view. Question: Do these four views on permanence encompass all views on permanence? Answer: No, they do not. Here, we are only talking about seeing twenty, forty, and eighty kalpas. In reality, some beings can see everything, even up to eighty thousand kalpas. Now, we will briefly not discuss it. (This section on permanence is finished).
What is said to be both permanent and impermanent, as it is said in the sutra, there are some Śrāmaṇas (沙門, wandering ascetics), Brahmanas (婆羅門, priests) and others who raise such arguments: 'I and the world are half permanent and half impermanent.' They enter into four views, and their vision does not exceed these four. What are the four views? Like when this world was first formed at the beginning of the kalpa (劫, aeon), Mahābrahmā (大梵天, Great Brahma) had not yet appeared, and there were no beings. In Ābhāsvara (光音天, the Heaven of Radiance), there was a deva (天子, god) whose merit and life in Ābhāsvara were about to expire, and he was born in the first dhyana (禪, meditation) of Mahābrahmā. After this deva was born, he developed attachment in this place, thinking, 'May other beings be born here with me.' At that time, there were many devas in Ābhāsvara.
子。福命將盡。生此天中。彼先生者。便作是念。我於此處。最尊最貴。為眾生父。自然而有。無造我者。我福是常。余皆我作。我所化生。皆是無常。後生諸梵。亦生是心。是諸梵中。有命終者。來生人間。后修定意。憶識往事。便作是言。彼大梵王自然而有。無造作者。一向是常。後生諸梵。為他造作一向無常。是故世間亦常無常。此實余虛。是為初見。第二見者。如向後生諸梵之中。或有戲笑放逸懈怠。以戲笑故身體疲極。便失定意。以失意故。命終下生。后修定意。憶識往事。便作是言。彼不戲者。常住彼天。永無遷變。彼是其常。我等戲故。致此無常。是故定知。我及世間亦常無常。是為二見。第三見者。如向後生諸梵眾中。或著相者。生欲染心。便失定意。以失意故。命終下生。后修定意。憶識往事。便作是念。彼梵眾中。不相著者。常住彼天。我等相著。致此無常。流轉生死。是故定知。我及世間。亦常無常。是為三見。第四見者。或有眾生。以捷疾智分別思量。我及世間亦常無常。此實余虛。是為四見(此二門竟)。
邊無邊中四種見者。一有邊見。二無邊見。三亦有邊亦無邊見。四非有邊非無邊見。言有邊者。有人入定觀察世間。齊己所見生有邊想。便言。世間一向有邊。是為初見。言無邊
【現代漢語翻譯】 現代漢語譯本： 『子啊，福報和壽命將要耗盡，才會出生到這個天界中。』那些先出生的梵天，便會這樣想：『我在這裡，最尊貴，是眾生的父親，自然而有，沒有誰創造了我。我的福報是永恒不變的，其餘的都是我創造的，我所化生出來的，都是無常的。』後來出生的諸梵天，也產生這樣的想法。這些梵天中，有壽命終結的，來到人間投生，後來通過修行禪定，回憶起過去的事情，便會這樣說：『那位大梵天是自然而有的，沒有誰創造了他，永遠是常住不變的。』后出生的諸梵天，是他所創造的，永遠是無常的。所以世間既是常又是無常，這是真實的，其餘是虛假的。這是第一種見解。 第二種見解是，像先前後來出生的諸梵天中，或許有人嬉戲玩鬧、放縱懈怠，因為嬉戲玩鬧的緣故身體疲憊，便失去了禪定，因為失去禪定的緣故，壽命終結後下生到人間。後來通過修行禪定，回憶起過去的事情，便會這樣說：『那些不嬉戲玩鬧的梵天，常住在那個天界，永遠沒有遷變。他們是常住的，我們因為嬉戲玩鬧的緣故，導致了這種無常。』所以一定知道，我和世間既是常又是無常。這是第二種見解。 第三種見解是，像先前後來出生的諸梵天眾中，或許有人執著于外相，產生貪慾之心，便失去了禪定，因為失去禪定的緣故，壽命終結後下生到人間。後來通過修行禪定，回憶起過去的事情，便會這樣想：『那些梵天眾中，不執著于外相的，常住在那個天界，我們因為執著于外相，導致了這種無常，流轉于生死之中。』所以一定知道，我和世間，既是常又是無常。這是第三種見解。 第四種見解是，或許有眾生，以敏捷的智慧分別思量，我和世間既是常又是無常，這是真實的，其餘是虛假的。這是第四種見解。（以上兩種門徑結束） 關於有邊無邊四種見解：第一種是有邊見，第二種是無邊見，第三種是亦有邊亦無邊見，第四種是非有邊非無邊見。所謂有邊見，是有人進入禪定觀察世間，根據自己所見產生有邊的想法，便說：『世間完全是有邊的。』這是第一種見解。所謂無邊見
【English Translation】 English version: 'Son, when blessings and lifespan are about to end, one is born into this heavenly realm.' Those who are born first among the Brahmas then think: 'Here, I am the most honored and noble, the father of all beings, self-existent, with no one creating me. My blessings are eternal, and all the rest are created by me. Those who are born from me are all impermanent.' The Brahmas who are born later also have such thoughts. Among these Brahmas, some reach the end of their lifespan and are reborn in the human world. Later, through cultivating meditative concentration (dhyana), they recall past events and say: 'That Great Brahma is self-existent, with no creator, and is always permanent.' The Brahmas who are born later are created by him and are always impermanent. Therefore, the world is both permanent and impermanent. This is real, and the rest is false.' This is the first view. The second view is that, like those Brahmas who are born later, some may engage in play, indulgence, and negligence. Because of playing, their bodies become exhausted, and they lose their meditative concentration. Because of losing concentration, they reach the end of their lifespan and are reborn in the lower realms. Later, through cultivating meditative concentration, they recall past events and say: 'Those Brahmas who do not play remain in that heavenly realm and never change. They are permanent, and we, because of playing, have caused this impermanence.' Therefore, it is certain that I and the world are both permanent and impermanent. This is the second view. The third view is that, like those Brahmas who are born later, some may be attached to appearances and develop desires, thus losing their meditative concentration. Because of losing concentration, they reach the end of their lifespan and are reborn in the lower realms. Later, through cultivating meditative concentration, they recall past events and think: 'Those Brahmas who are not attached to appearances remain in that heavenly realm. We, because of being attached to appearances, have caused this impermanence and are transmigrating in samsara (cycle of birth and death).' Therefore, it is certain that I and the world are both permanent and impermanent. This is the third view. The fourth view is that some beings, with quick intelligence, analyze and contemplate that I and the world are both permanent and impermanent. This is real, and the rest is false. This is the fourth view. (End of these two paths) Regarding the four views of finite and infinite: the first is the view of finite (having boundaries), the second is the view of infinite (without boundaries), the third is the view of both finite and infinite, and the fourth is the view of neither finite nor infinite. The so-called view of finite is when someone enters meditative concentration and observes the world, and based on what they see, they develop the idea of finiteness and say: 'The world is entirely finite.' This is the first view. The so-called view of infinite
者。有人入定觀察世間。生無邊想。便作是言。世間無邊。是為二見。言亦有邊亦無邊者。有人入定。觀察世間上下有邊四方無邊。四方有邊上下無邊。便言。世間亦有邊亦無邊。是為三見。言非有邊非無邊者。或復有人。以捷疾智觀察世間。為非有邊及無邊。便言。世間非邊無邊。此義如前十四難中具廣分別。是為四見(此三門竟)。
捷種種論中四種見者。有人念言。我于善惡業報之中。不知不見。若有聰明多智之人。來問我者。我不能答。羞愧於彼。以羞彼故。于其善惡業果之中。隨我意解。彼設問者當如是答。此事如是。此事是實。此事不實。此事是異。此事不異。此事非異非不異等。是為初論。或復有人。作如是見。我實不知。為有他世。為無他世。若有沙門婆羅門等。實有天眼及他心智慧知遠事。彼來問我。我若答之。則為妄語。畏妄語故。即用彼人所知之者。以為歸依。彼設問者。取彼所見。當如是答。此事如是。此不如是。此事是異。此事不異。此事非異非不異等。是為二論。或復有人。作如是論。我實不知。何者是善。何者不善。我若宣說此法是善此法不善。則有所愛。若有所愛。則有所恚。若有愛恚。則有受生。畏受生故。用此非善非不善義。以為所歸。彼設問者。用此非善非惡答之。此
【現代漢語翻譯】 現代漢語譯本 有人入定觀察世間，生出無邊之想，便說：『世間是無邊的。』這是第二種見解。有人說世間既有邊又無邊，是因為有人入定，觀察世間的上下有邊，四方無邊；或者四方有邊，上下無邊，便說：『世間既有邊又無邊。』這是第三種見解。有人說世間非有邊也非無邊，是因為有人以敏捷的智慧觀察世間，認為世間既非有邊也非無邊，便說：『世間非有邊也非無邊。』這種意義如同前面『十四難』中詳細分別的那樣。這是第四種見解（以上是三種門）。
捷疾論中的四種見解是：有人心想：『對於善惡業報，我一無所知，一無所見。如果有聰明多智的人來問我，我無法回答，會感到羞愧。』因為害怕羞愧，所以對於善惡業果，就按照自己的意思來解釋。如果有人提問，就如此回答：『這件事是這樣的，這件事是真實的，這件事是不真實的，這件事是不同的，這件事不是不同的，這件事既非不同也非不不同』等等。這是第一種論調。或者有人產生這樣的見解：『我實在不知道有沒有來世。如果有沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）等，確實有天眼和他心通，能夠知道遙遠的事情，他們來問我，我如果回答，就是妄語。』因為害怕妄語，就以那些人所知道的作為依靠。如果有人提問，就採取他們所見的，如此回答：『這件事是這樣的，這件事不是這樣的，這件事是不同的，這件事不是不同的，這件事既非不同也非不不同』等等。這是第二種論調。或者有人產生這樣的論調：『我實在不知道什麼是善，什麼是不善。我如果宣說這個法是善，這個法是不善，就會有所愛。如果有所愛，就會有所恨。如果有愛和恨，就會有受生。』因為害怕受生，就以『非善非不善』的意義作為歸宿。如果有人提問，就用『非善非惡』來回答，這件事
【English Translation】 English version Someone enters into samādhi (定, meditative absorption) and observes the world, generating limitless thoughts, and then says, 'The world is limitless.' This is the second view. Someone says the world is both limited and limitless because they enter into samādhi and observe that the world is limited in the vertical dimensions and limitless in the four cardinal directions, or limited in the four cardinal directions and limitless in the vertical dimensions, and then says, 'The world is both limited and limitless.' This is the third view. Someone says the world is neither limited nor limitless because they observe the world with swift wisdom, considering it to be neither limited nor limitless, and then says, 'The world is neither limited nor limitless.' This meaning is as extensively explained in the previous 'Fourteen Unanswerable Questions.' This is the fourth view (this concludes the three approaches).
The four views in the quick-witted arguments are: Someone thinks, 'Regarding the karmic consequences of good and evil, I neither know nor see. If someone intelligent and wise comes to ask me, I cannot answer and would be ashamed.' Because of fearing shame, they interpret the fruits of good and evil karma according to their own understanding. If someone asks a question, they answer like this: 'This matter is so, this matter is true, this matter is not true, this matter is different, this matter is not different, this matter is neither different nor not different,' and so on. This is the first argument. Or someone develops this view: 'I truly do not know if there is a next life or not. If there are Śrāmaṇas (沙門, wandering ascetics), Brāhmaṇas (婆羅門, priests), etc., who truly have divine eyes and the ability to know the minds of others and know distant events, and they come to ask me, if I answer, it would be a lie.' Because of fearing lies, they rely on what those people know. If someone asks a question, they take what those people see and answer like this: 'This matter is so, this matter is not so, this matter is different, this matter is not different, this matter is neither different nor not different,' and so on. This is the second argument. Or someone develops this argument: 'I truly do not know what is good and what is not good. If I declare this dharma (法, teaching) to be good and this dharma to be not good, then there will be attachment. If there is attachment, then there will be hatred. If there is love and hatred, then there will be rebirth.' Because of fearing rebirth, they take the meaning of 'neither good nor not good' as their refuge. If someone asks a question, they answer with 'neither good nor evil,' this matter
事如是。此事是實。此事是異。此事不異。是為三論。此事異者。異於善惡。此不異者。與彼虛空相似不異。或復有人。愚癡闇鈍。一切法中。自無所知。他有問者。隨他言答。取他世人所立諸見。用以答之。此事如是。此不如是。此異不異。是為四論(此四門竟)。
無因見中二種見者。有人先生無想天中。後生人間。修習禪定。憶識往事。便言無因而有世間。是為初見。或復有人。以捷疾智分別觀察說言。世間無因而有。是為二見。上來十八。于本劫中起常見也(此本見竟)。
末劫末見四十四者。有想之論有十六見。無想論中有其八見。非有想非無想論亦有八見。斷滅論中有其七見。現在泥洹有其五見。是故通合有四十四。有想論中十六種者。以想對色。有其四句。對邊無邊。復有四句。對苦對樂亦有四句。多少相對復有四句。對色四者。我此終後有色有想。是為初見。無色有想是為二見。亦有色亦無色有想。是為三見。非有色非無色有想。是為四見。邊中四者。我此終後有邊有想。是為初見。無邊有想。是為二見。亦有邊亦無邊有想。是為三見。非有邊非無邊有想。是為四見。苦樂等中四種見者。我此終後有苦有想。是為初見。有樂有想。是為二見。有苦有樂有想。是為三見。非有苦非有樂有想
【現代漢語翻譯】 現代漢語譯本： 事情就是這樣。這件事是真實的。這件事是特別的。這件事不是特別的。這就是三論。這件事的特別之處，在於它不同於善與惡。這件事的不特別之處，在於它與虛空相似，沒有不同。或者有些人，愚蠢遲鈍，對於一切法，自己一無所知。別人問他問題，他就隨別人的話回答，採用世人所建立的各種見解，用來回答問題。這件事是這樣的，這件事不是這樣的，這件事特別也不特別。這就是四論（這四種論點結束）。
在無因見中，有兩種見解。有些人先生於無想天（devoid of perception realm），後來生到人間，通過修習禪定，回憶起過去的事情，就說世間是無因而產生的。這是第一種見解。或者有些人，以敏捷的智慧分別觀察，說世間是無因而產生的。這是第二種見解。以上十八種見解，是在最初的劫（kalpa）中產生的常見（eternalism）。（這最初的見解結束）。
末劫末見有四十四種。有想論中有十六種見解，無想論中有八種見解，非有想非無想論中也有八種見解，斷滅論中有七種見解，現在涅槃（nirvana）中有五種見解。所以總共有四十四種。有想論中的十六種見解，是以想（perception）對色（form）而產生的，有四句。對邊（finite）無邊（infinite），又有四句。對苦（suffering）對樂（pleasure）也有四句。多少相對又有四句。對色四句是：我在此終結之後，有色有想，這是第一種見解。無色有想，這是第二種見解。亦有色亦無色有想，這是第三種見解。非有色非無色有想，這是第四種見解。邊中四句是：我在此終結之後，有邊有想，這是第一種見解。無邊有想，這是第二種見解。亦有邊亦無邊有想，這是第三種見解。非有邊非無邊有想，這是第四種見解。苦樂等中的四種見解是：我在此終結之後，有苦有想，這是第一種見解。有樂有想，這是第二種見解。有苦有樂有想，這是第三種見解。非有苦非有樂有想
【English Translation】 English version: It is so. This matter is real. This matter is unique. This matter is not unique. These are the three theses. The uniqueness of this matter lies in its difference from good and evil. The non-uniqueness of this matter lies in its similarity to emptiness, without difference. Or perhaps there are those who are foolish and dull, knowing nothing of all dharmas themselves. When others ask them questions, they answer according to what others say, adopting the various views established by worldly people to answer. This matter is like this, this matter is not like this, this matter is unique and not unique. These are the four theses (these four viewpoints end).
Among the causeless views, there are two kinds of views. Some are first born in the Realm of Non-Perception (devoid of perception realm), and later born in the human world. Through the practice of meditation, they recall past events and say that the world arises without a cause. This is the first view. Or perhaps there are those who, with quick intelligence, observe and say that the world arises without a cause. This is the second view. The above eighteen views are the common views (eternalism) that arise in the initial kalpa (kalpa). (This initial view ends).
The forty-four views at the end of the kalpa are as follows: There are sixteen views in the theory of perception, eight views in the theory of non-perception, eight views in the theory of neither perception nor non-perception, seven views in the annihilation theory, and five views in the present nirvana (nirvana). Therefore, there are a total of forty-four. The sixteen views in the theory of perception arise from the opposition of perception (perception) to form (form), with four possibilities. Regarding finite (finite) and infinite (infinite), there are again four possibilities. Regarding suffering (suffering) and pleasure (pleasure), there are also four possibilities. Regarding more or less, there are again four possibilities. The four possibilities regarding form are: After my end here, there is form and there is perception, this is the first view. There is no form but there is perception, this is the second view. There is both form and no form, and there is perception, this is the third view. There is neither form nor no form, and there is perception, this is the fourth view. The four possibilities regarding finite are: After my end here, there is finite and there is perception, this is the first view. There is infinite and there is perception, this is the second view. There is both finite and infinite, and there is perception, this is the third view. There is neither finite nor infinite, and there is perception, this is the fourth view. The four views regarding suffering and pleasure are: After my end here, there is suffering and there is perception, this is the first view. There is pleasure and there is perception, this is the second view. There is both suffering and pleasure and there is perception, this is the third view. There is neither suffering nor pleasure and there is perception
。是為四見。多少四者。我此終後有其一想。是為初見。有若干想。是為二見。眾多非一。故名若干。有其小想。是為三見。緣境狹故。稱之為小。有無量想。是為四見。緣境寬故。說為無量(此一門竟)。
無想八者。對色有四。對邊無邊。復有四種。故有八也。對色四者。我此終後有色無想。是為初見。無色無想。是為二見。亦有色無色無想。是為三見。非有色非無色無想。是為四見。對邊四者。我此終後有邊無想。是為初見。無邊無想。是為二見。亦有邊亦無邊無想。是為三見。非有邊非無邊無想。是為四見。以無想故。不可說為苦樂等四。苦樂等四。在心法故。又無想。故不可說為一與若干小與無量(此二門竟)。
非有想非無想中八者。對色有四。對邊無邊。復有四種。故有八也。色中四者。我此終後有色非有想非無想。是為初見。無色非有想非無想。是為二見。亦有色亦無色非有想非無想。是為三見。非有色非無色非有想非無想。是為四見。邊中四者。我此終后。有邊非有想非無想。是為初見。無邊非有想非無想。是為二見。亦有邊亦無邊非有想非無想。是為三見。非有邊非無邊非有想非無想。是為四見。以其非有非無想故。不可說為苦樂等四。又以非想非無想故。不可說為一與若干小與無
【現代漢語翻譯】 現代漢語譯本： 這就是四種見解。哪四種呢？我認為我死後會有一種想法，這是第一種見解。有若干種想法，這是第二種見解。因為想法眾多而非單一，所以稱為『若干』。有一種微小的想法，這是第三種見解。因為所緣的境界狹窄，所以稱之為『小』。有無量的想法，這是第四種見解。因為所緣的境界寬廣，所以說為『無量』。（這一門結束）
無想有八種。對於色（rupa，物質）有四種，對於有邊（having boundary）和無邊（without boundary）又有四種，所以共有八種。對於色（rupa，物質）的四種是：我認為我死後有色（rupa，物質）而沒有想法，這是第一種見解。沒有色（rupa，物質）也沒有想法，這是第二種見解。既有色（rupa，物質）也沒有色（rupa，物質）而沒有想法，這是第三種見解。非有色（rupa，物質）也非無色（rupa，物質）而沒有想法，這是第四種見解。對於有邊（having boundary）的四種是：我認為我死後有邊（having boundary）而沒有想法，這是第一種見解。無邊（without boundary）而沒有想法，這是第二種見解。既有邊（having boundary）也有無邊（without boundary）而沒有想法，這是第三種見解。非有邊（having boundary）也非無邊（without boundary）而沒有想法，這是第四種見解。因為沒有想法，所以不可說為苦、樂等四種感受。苦、樂等四種感受，存在於心法（dhamma，心理現象）中。又因為沒有想法，所以不可說為一與若干、小與無量。（這一門結束）
非有想非無想中有八種。對於色（rupa，物質）有四種，對於有邊（having boundary）和無邊（without boundary）又有四種，所以共有八種。色（rupa，物質）中的四種是：我認為我死後有色（rupa，物質）但非有想也非無想，這是第一種見解。無色（rupa，物質）但非有想也非無想，這是第二種見解。既有色（rupa，物質）也無色（rupa，物質）但非有想也非無想，這是第三種見解。非有色（rupa，物質）也非無色（rupa，物質）但非有想也非無想，這是第四種見解。有邊（having boundary）中的四種是：我認為我死後有邊（having boundary）但非有想也非無想，這是第一種見解。無邊（without boundary）但非有想也非無想，這是第二種見解。既有邊（having boundary）也有無邊（without boundary）但非有想也非無想，這是第三種見解。非有邊（having boundary）也非無邊（without boundary）但非有想也非無想，這是第四種見解。因為它既非有想也非無想，所以不可說為苦、樂等四種感受。又因為它既非有想也非無想，所以不可說為一與若干、小與無量。
【English Translation】 English version: These are the four views. What are the four? 'I will have one thought after this end,' this is the first view. 'There are several thoughts,' this is the second view. Because the thoughts are many and not one, it is called 'several.' 'There is a small thought,' this is the third view. Because the object of thought is narrow, it is called 'small.' 'There are immeasurable thoughts,' this is the fourth view. Because the object of thought is broad, it is said to be 'immeasurable.' (This section ends)
There are eight kinds of non-perception. There are four regarding form (rupa), and four regarding having boundary and without boundary. Therefore, there are eight. The four regarding form (rupa) are: 'I will have form (rupa) without perception after this end,' this is the first view. 'Without form (rupa) and without perception,' this is the second view. 'Both with form (rupa) and without form (rupa) without perception,' this is the third view. 'Neither with form (rupa) nor without form (rupa) without perception,' this is the fourth view. The four regarding having boundary are: 'I will have boundary without perception after this end,' this is the first view. 'Without boundary and without perception,' this is the second view. 'Both with boundary and without boundary without perception,' this is the third view. 'Neither with boundary nor without boundary without perception,' this is the fourth view. Because there is no perception, it cannot be said to be the four feelings of suffering, happiness, etc. The four feelings of suffering, happiness, etc., exist in the mind-dhamma (psychological phenomena). Also, because there is no perception, it cannot be said to be one and several, small and immeasurable. (This section ends)
There are eight in neither perception nor non-perception. There are four regarding form (rupa), and four regarding having boundary and without boundary. Therefore, there are eight. The four regarding form (rupa) are: 'I will have form (rupa) but neither perception nor non-perception after this end,' this is the first view. 'Without form (rupa) but neither perception nor non-perception,' this is the second view. 'Both with form (rupa) and without form (rupa) but neither perception nor non-perception,' this is the third view. 'Neither with form (rupa) nor without form (rupa) but neither perception nor non-perception,' this is the fourth view. The four regarding having boundary are: 'I will have boundary but neither perception nor non-perception after this end,' this is the first view. 'Without boundary but neither perception nor non-perception,' this is the second view. 'Both with boundary and without boundary but neither perception nor non-perception,' this is the third view. 'Neither with boundary nor without boundary but neither perception nor non-perception,' this is the fourth view. Because it is neither perception nor non-perception, it cannot be said to be the four feelings of suffering, happiness, etc. Also, because it is neither perception nor non-perception, it cannot be said to be one and several, small and immeasurable.
量。問曰。何故不說亦有亦無想乎。理實應有。若更說之。不異前二。所以不說。若說亦有不異初門。若說亦無不異第二。是故不論(此三門竟)。
斷滅七者。有人說言。我今此身四大六入。父母所生。乳餔所養。衣食所成。摩捫擁護。然是無常終歸斷滅。是為初見。復有人言。我今此身不得滅盡。至欲界天。斷滅無餘。是為二見。復有人言。欲界天身。不得滅盡。色界地身。諸根具足。彼報盡竟。斷滅無餘。是為三見。復有人言。色界地中。不得滅盡。空處報盡斷滅無餘。是為四見。復有人言。空處地中。不得滅盡。識處報盡。斷滅無餘。是為五見。復有人言。識處地中。不得斷滅。無處有盡斷滅無餘。是為六見。復有人言。無所有處不得滅盡。非想報盡斷滅無餘。是為七見(此四門竟)。
現在泥洹五種見者。有人說言。我今此身即是泥洹。所以者何。我于現在五欲。自恣受于快樂。是故此身即是泥洹。過是更無。是為初見。復有人言。此現在身。非是泥洹。更有泥洹。微妙第一。我獨知之。餘人不達。如我斷滅欲惡不善。有覺有觀離生喜樂入初禪行。齊是名為現在泥洹。過是更無。是為二見。復有人言。更有泥洹。微妙第一。我獨知之。餘人不達。如我現在。滅離覺觀。內凈一心。無覺無觀。定
【現代漢語翻譯】 現代漢語譯本：問：為什麼不說既有想也有無想呢？道理上確實應該有。如果再說這個，就和前面兩種（有想、無想）沒有區別了，所以不說。如果說『亦有』，就和第一個門（有想）沒有區別；如果說『亦無』，就和第二個門（無想）沒有區別。所以不討論這個。（這三個門結束）
斷滅七見：有人說：『我現在這個身體，由四大（地、水、火、風）和六入（眼、耳、鼻、舌、身、意）組成，父母所生，乳汁餵養，衣食供給，撫摸保護，然而終究是無常的，最終會斷滅。』這是第一種見解。又有人說：『我現在這個身體不會完全滅盡，會到欲界天（Kāmadhātu）去，在那裡斷滅無餘。』這是第二種見解。又有人說：『欲界天的身體不會完全滅盡，會到色界天（Rūpadhātu）去，諸根具足，在那裡報盡之後，斷滅無餘。』這是第三種見解。又有人說：『色界天中，不會完全滅盡，會到空無邊處（Ākāśānantyāyatana）去，在那裡報盡之後，斷滅無餘。』這是第四種見解。又有人說：『空無邊處中，不會完全滅盡，會到識無邊處（Vijñānānantyāyatana）去，在那裡報盡之後，斷滅無餘。』這是第五種見解。又有人說：『識無邊處中，不會完全斷滅，會到無所有處（Ākiñcanyāyatana）去，在那裡報盡之後，斷滅無餘。』這是第六種見解。又有人說：『無所有處中，不會完全滅盡，會到非想非非想處（Naivasaṃjñānāsaṃjñāyatana）去，在那裡報盡之後，斷滅無餘。』這是第七種見解。（這四個門結束）
現在泥洹五種見解：有人說：『我現在這個身體就是泥洹（Nirvana，涅槃）。為什麼呢？因為我現在可以隨心所欲地享受五欲（色、聲、香、味、觸）的快樂，所以這個身體就是泥洹，除此之外再沒有別的了。』這是第一種見解。又有人說：『現在這個身體不是泥洹，還有更微妙、更第一的泥洹，只有我知道，別人不明白。比如我現在斷滅欲惡和不善法，有覺有觀，通過遠離而生喜樂，進入初禪（Prathama Dhyana）的境界，這才能叫做現在的泥洹，除此之外再沒有別的了。』這是第二種見解。又有人說：『還有更微妙、更第一的泥洹，只有我知道，別人不明白。比如我現在滅離覺觀，內心清凈，一心不亂，沒有覺沒有觀，進入...
【English Translation】 English version: Question: Why is there no mention of the state of 'both having and not having thought'? In principle, it should exist. But to discuss it further would be no different from the previous two (having thought, not having thought), so it is not discussed. If 'having' is mentioned, it is no different from the first door (having thought); if 'not having' is mentioned, it is no different from the second door (not having thought). Therefore, it is not discussed. (These three doors are concluded).
The seven annihilationist views: Some people say, 'This body of mine, composed of the four great elements (mahābhūta) and the six sense bases (ṣaḍāyatana), born of parents, nourished by milk, sustained by clothing and food, and protected by touch, is nevertheless impermanent and will ultimately be annihilated.' This is the first view. Others say, 'This body of mine will not be completely annihilated, but will go to the Desire Realm (Kāmadhātu), where it will be annihilated without remainder.' This is the second view. Others say, 'The body in the Desire Realm will not be completely annihilated, but will go to the Form Realm (Rūpadhātu), with all faculties complete, and after the exhaustion of its reward there, it will be annihilated without remainder.' This is the third view. Others say, 'In the Form Realm, it will not be completely annihilated, but will go to the Realm of Infinite Space (Ākāśānantyāyatana), and after the exhaustion of its reward there, it will be annihilated without remainder.' This is the fourth view. Others say, 'In the Realm of Infinite Space, it will not be completely annihilated, but will go to the Realm of Infinite Consciousness (Vijñānānantyāyatana), and after the exhaustion of its reward there, it will be annihilated without remainder.' This is the fifth view. Others say, 'In the Realm of Infinite Consciousness, it will not be completely annihilated, but will go to the Realm of Nothingness (Ākiñcanyāyatana), and after the exhaustion of its reward there, it will be annihilated without remainder.' This is the sixth view. Others say, 'In the Realm of Nothingness, it will not be completely annihilated, but will go to the Realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana), and after the exhaustion of its reward there, it will be annihilated without remainder.' This is the seventh view. (These four doors are concluded).
The five views of present Nirvana: Some people say, 'This body of mine is Nirvana (Nirvana). Why? Because I can now freely enjoy the pleasures of the five desires (pañcakāmaguṇā), therefore this body is Nirvana, and there is nothing beyond it.' This is the first view. Others say, 'This present body is not Nirvana, there is a more subtle and supreme Nirvana, which only I know, and others do not understand. For example, I now extinguish desire, evil, and unwholesome dharmas, and with initial and sustained thought, through detachment, I experience joy and pleasure, entering and abiding in the first dhyana (Prathama Dhyana), and this is called present Nirvana, and there is nothing beyond it.' This is the second view. Others say, 'There is a more subtle and supreme Nirvana, which only I know, and others do not understand. For example, I now extinguish initial and sustained thought, and with inner purity and one-pointedness of mind, without initial or sustained thought, I enter...
生喜樂入二禪行。齊是名為現在泥洹。過是更無。是為三見。復有人言。更有泥洹。微妙第一。唯我獨知。餘人不達。如我除喜行舍。憶念安慧受樂入三禪行。齊是名為現在泥洹。過是更無。是為四見。復有人言。更有泥洹。第一微妙。唯我獨知。餘人不達。如我現在斷苦斷樂。先滅憂喜。不苦不樂舍念清凈。入第四禪。齊是名為現在泥洹。過是更無。是為五見。問曰。何故不說四空以為泥洹。理亦應說。略不論之。六十二見。辨之粗爾。
八萬四千煩惱義
八萬四千諸煩惱者。經但有數。不列其名。何由可識。當應翻彼八萬四千諸度法門即為八萬四千煩惱。其猶六弊翻對六度即為六弊。此亦如是。所對八萬四千度門。后當別論。煩惱門竟。
大乘義章卷第六 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第七
慧遠述
染法聚諸業義有十六門(身等三業 三性業 三受報業 三界系業 三時報業 曲穢濁三業 黑白等四業 五逆業 六業 七不善律儀 八種語 九業 十不善業道 十四垢業 十六惡律儀 飲酒三十五失)。
身等三業五門分別(釋名辨性一 辨相二 開合廣略三 輕重四 上下五)
第一釋名。辨其體性。色形聚積。名之
【現代漢語翻譯】 現代漢語譯本： 體驗到喜悅和快樂，進入二禪的修行，這就被稱為現在的涅槃（Nirvana，解脫）。除此之外，再沒有其他的了。這是第三種見解。又有人說，還有更高級的涅槃，微妙且至高無上，只有我才知道，其他人無法理解。就像我去除喜悅，修行捨棄，憶念安穩的智慧，感受快樂，進入三禪的修行，這就被稱為現在的涅槃。除此之外，再沒有其他的了。這是第四種見解。又有人說，還有更高級的涅槃，至高無上且微妙，只有我才知道，其他人無法理解。就像我現在斷絕痛苦和快樂，先滅除憂愁和喜悅，達到不苦不樂的舍念清凈，進入四禪。這就被稱為現在的涅槃。除此之外，再沒有其他的了。這是第五種見解。有人問：為什麼不說四空定（Four Formless Realms）也算是涅槃呢？道理上應該也說到的，這裡省略不談。以上就是六十二種見解，粗略地辨析了一下。
八萬四千煩惱的意義
關於八萬四千種煩惱，佛經中只有數量，沒有列出名稱。如何才能認識它們呢？應當把那八萬四千種度化眾生的法門，反過來理解為八萬四千種煩惱。這就像六種弊端（六弊）反過來對應六度（六波羅蜜）就成了六弊一樣。這裡也是如此。所對應的八萬四千種度門，以後再單獨討論。關於煩惱的討論到此結束。
《大乘義章》卷第六 大正藏第44冊 No. 1851 《大乘義章》
《大乘義章》卷第七
慧遠 述
染法聚集的諸業的意義，有十六個方面（身等三業、三性業、三受報業、三界系業、三時報業、曲穢濁三業、黑白等四業、五逆業、六業、七不善律儀、八種語、九業、十不善業道、十四垢業、十六惡律儀、飲酒三十五失）。
對身等三業從五個方面進行分別（解釋名稱辨析體性一、辨析現象二、開合廣略三、輕重四、上下五）。
第一，解釋名稱，辨析它們的體性。由顏色和形狀聚集而成，稱之為色。
【English Translation】 English version: Experiencing joy and pleasure, entering the practice of the second Dhyana (meditative absorption), this is called present Nirvana (Nirvana, liberation). Beyond this, there is nothing else. This is the third view. Again, some say that there is a higher Nirvana, subtle and supreme, which only I know, and others cannot understand. Like me, removing joy, practicing renunciation, recollecting stable wisdom, experiencing pleasure, entering the practice of the third Dhyana, this is called present Nirvana. Beyond this, there is nothing else. This is the fourth view. Again, some say that there is a higher Nirvana, supreme and subtle, which only I know, and others cannot understand. Like me, now cutting off suffering and pleasure, first extinguishing sorrow and joy, reaching the purity of equanimity and mindfulness, neither suffering nor pleasure, entering the fourth Dhyana. This is called present Nirvana. Beyond this, there is nothing else. This is the fifth view. Someone asks: Why not say that the Four Formless Realms (Four Formless Realms) are also Nirvana? Logically, it should also be mentioned, but it is omitted here. The above are the sixty-two views, roughly analyzed.
The meaning of the Eighty-Four Thousand Afflictions
Regarding the eighty-four thousand afflictions, the sutras only have the number, but do not list the names. How can they be recognized? One should understand those eighty-four thousand Dharma doors for liberating sentient beings, conversely, as eighty-four thousand afflictions. This is like the six defects (Six Defects) conversely corresponding to the six perfections (Six Paramitas) becoming the six defects. It is the same here. The corresponding eighty-four thousand doors of deliverance will be discussed separately later. The discussion on afflictions ends here.
Mahayana Meaning Chapter, Volume 6 T44, No. 1851, Mahayana Meaning Chapter
Mahayana Meaning Chapter, Volume 7
Commented by Huiyuan
The meaning of the karmas accumulated by defiled dharmas has sixteen aspects (three karmas of body, etc., three natures of karma, three retributions of karma, three realms of karma, three times of karma, three karmas of crookedness, impurity, and turbidity, four karmas of black and white, etc., five rebellious karmas, six karmas, seven unwholesome disciplines, eight kinds of speech, nine karmas, ten unwholesome paths of karma, fourteen defiled karmas, sixteen evil disciplines, thirty-five faults of drinking alcohol).
The three karmas of body, etc., are distinguished from five aspects (explaining the name and distinguishing the nature one, distinguishing the phenomena two, opening, closing, broadening, and abbreviating three, lightness and heaviness four, up and down five).
First, explain the name and distinguish their nature. Accumulated by color and shape, it is called form.
為身。起說之門。說之為口。伺緣名意。依斯起作。故名身業乃至意業。名字如是。體性云何。身業有二。一者作業。二無作業。言作業者。論釋不同。依如毗曇。三聚法中。色法所收。十二入中。色入所攝。彼說身作。是礙性故。色聚所收。是實法色眼所行故。色入所攝。所謂高下正不正等。若依成實。三聚法中。色聚所收。十二入中。法入所攝。色義同前。以何義故。十二入中法入所攝。彼宗之中。實色非業。凡是業者。要是假色。相續之中。有損有益。方名為業。故成實言。余處生時。能有損益。名之為業。相續之中。後起異前。名余處生。大乘法中。實有作業。相續乃成。義有兩兼。不得偏取。作業如是。無作業者。依如毗曇。三聚法中色法所收。十二入中法入所攝。是礙性故。色法所收。此無作色。非眼所行。唯意識知。故法入攝。若依成實。三聚法中。是其非色非心所收。十二入中法入所攝。彼宗不說有無作色。良以無作不同形礙。故名非色。不同情慮。故曰非心。為意行故。法入所攝。大乘法中。義有兩兼。是身業故。得名為色。無色心相。名非色心。身業如是。口業亦二。一者作業。二無作業。言作業者。論釋不同。依如毗曇。三聚法中色法所收。十二入中聲入所攝。是礙性故。色法所收。是實法聲
【現代漢語翻譯】 現代漢語譯本 為身（行為）。起說之門（發起言說的途徑）。說之為口（言說即是口）。伺緣名意（觀察因緣名為意）。依斯起作（依靠這些而發起行為）。故名身業乃至意業（所以稱為身業乃至意業）。名字如是（名稱是這樣）。體性云何（它們的體性是什麼）？ 身業有二（身業有兩種）。一者作業（一種是作業），二無作業（一種是無作業）。言作業者（說到作業），論釋不同（各論的解釋不同）。依如毗曇（依照《毗曇》的觀點），三聚法中（在三聚法中），色法所收（屬於色法所攝），十二入中（在十二入中），色入所攝（屬於色入所攝）。彼說身作（他們說身作），是礙性故（因為具有障礙性），色聚所收（所以屬於色聚所收），是實法色眼所行故（是真實的色法，為眼所見），色入所攝（所以屬於色入所攝）。所謂高下正不正等（例如高低、正與不正等）。 若依成實（如果依照《成實論》的觀點），三聚法中（在三聚法中），色聚所收（屬於色聚所收），十二入中（在十二入中），法入所攝（屬於法入所攝）。色義同前（色的含義與前面相同）。以何義故（因為什麼緣故），十二入中法入所攝（在十二入中屬於法入所攝）？彼宗之中（在他們的宗派中），實色非業（真實的色不是業），凡是業者（凡是業），要是假色（必定是假色）。相續之中（在相續之中），有損有益（有損害有利益），方名為業（才稱為業）。故成實言（所以《成實論》說），余處生時（在其他地方產生時），能有損益（能夠有損害或利益），名之為業（稱為業）。相續之中（在相續之中），後起異前（後起的與之前的不同），名余處生（名為在其他地方產生）。 大乘法中（在大乘佛法中），實有作業（確實有作業），相續乃成（相續才能成立）。義有兩兼（意義兼顧兩方面），不得偏取（不能偏頗地取捨）。作業如是（作業是這樣）。無作業者（說到無作業），依如毗曇（依照《毗曇》的觀點），三聚法中色法所收（在三聚法中屬於色法所攝），十二入中法入所攝（在十二入中屬於法入所攝）。是礙性故（因為具有障礙性），色法所收（所以屬於色法所收）。此無作色（這種無作色），非眼所行（不是眼睛所能見到的），唯意識知（只能通過意識來認知），故法入攝（所以屬於法入所攝）。 若依成實（如果依照《成實論》的觀點），三聚法中（在三聚法中），是其非色非心所收（既不是色法也不是心法所攝），十二入中法入所攝（在十二入中屬於法入所攝）。彼宗不說有無作色（他們的宗派不認為有無作色）。良以無作不同形礙（因為無作不同於形體障礙），故名非色（所以稱為非色）。不同情慮（不同於情感思慮），故曰非心（所以稱為非心）。為意行故（因為是意念的行為），法入所攝（所以屬於法入所攝）。 大乘法中（在大乘佛法中），義有兩兼（意義兼顧兩方面）。是身業故（因為是身業），得名為色（可以稱為色）。無色心相（沒有色法和心法的相狀），名非色心（稱為非色非心）。身業如是（身業是這樣）。口業亦二（口業也有兩種）。一者作業（一種是作業），二無作業（一種是無作業）。言作業者（說到作業），論釋不同（各論的解釋不同）。依如毗曇（依照《毗曇》的觀點），三聚法中色法所收（在三聚法中屬於色法所攝），十二入中聲入所攝（在十二入中屬於聲入所攝）。是礙性故（因為具有障礙性），色法所收（所以屬於色法所收）。是實法聲（是真實的聲法）
【English Translation】 English version Regarding the body (as action). The gateway for initiating speech. Speech is the mouth. Observing conditions is called intention. Relying on these, actions arise. Therefore, they are called body karma, speech karma, and mind karma. The names are thus. What is their nature? Body karma is of two types: one is 'action' (作業), and the other is 'non-action' (無作業). Regarding 'action,' the commentaries differ. According to the Abhidharma (毗曇), among the three aggregates (三聚法), it is included in the aggregate of form (色法), and among the twelve entrances (十二入), it is included in the form entrance (色入). They say that body action, because it has obstructive nature, is included in the aggregate of form. Because it is a real form that is perceived by the eye, it is included in the form entrance. Such as high and low, right and wrong, and so on. If according to the Tattvasiddhi (成實), among the three aggregates, it is included in the aggregate of form, and among the twelve entrances, it is included in the dharma entrance (法入). The meaning of form is the same as before. For what reason is it included in the dharma entrance among the twelve entrances? In their school, real form is not karma. Whatever is karma must be false form. Within the continuum, having harm and benefit is what is called karma. Therefore, the Tattvasiddhi says that when arising in another place, being able to harm or benefit is called karma. Within the continuum, the later arising being different from the former is called arising in another place. In Mahayana Buddhism (大乘法), there truly is action, and thus the continuum is established. The meaning encompasses both aspects and should not be taken partially. Such is action. Regarding non-action, according to the Abhidharma, among the three aggregates, it is included in the aggregate of form, and among the twelve entrances, it is included in the dharma entrance. Because it has obstructive nature, it is included in the aggregate of form. This non-action form is not perceived by the eye but is only known by consciousness; therefore, it is included in the dharma entrance. If according to the Tattvasiddhi, among the three aggregates, it is included neither in form nor in mind, and among the twelve entrances, it is included in the dharma entrance. Their school does not say there is non-action form. Because non-action is different from shape and obstruction, it is called non-form. Because it is different from emotions and thoughts, it is called non-mind. Because it is an action of the mind, it is included in the dharma entrance. In Mahayana Buddhism, the meaning encompasses both aspects. Because it is body karma, it can be called form. Lacking the characteristics of form and mind, it is called neither form nor mind. Such is body karma. Speech karma is also of two types: one is action, and the other is non-action. Regarding action, the commentaries differ. According to the Abhidharma, among the three aggregates, it is included in the aggregate of form, and among the twelve entrances, it is included in the sound entrance (聲入). Because it has obstructive nature, it is included in the aggregate of form. It is real sound.
耳所行故。聲入所攝。彼宗不說有假名聲以為業矣。若依成實。三聚法中色法所收。十二入中法入所攝。是礙性故。色法所收。是假名聲意所行故。法入所攝。相續之中。方有損益。故名為假。無作業者。論釋亦異。依如毗曇。三聚法中色法所收。十二入中法入所攝。是色性故。色聚所收。是無作法意所行故。法入所攝。若依成實。三聚法中。非色心收。十二入中。法入所攝。不同形礙。故名非色。不同情慮。故曰非心。意所行故法入所攝。大乘法中。口業之相。類身可知。意業之中。諸論不同。依如毗曇。但有作業。無無作業。故彼論言。以三種故。意無無作。言三種者。謂善惡等三性法也。色法之中。三性並故。善身口邊有惡無作。惡身口邊有善無作。心法不爾。善惡不併。善心之中。無惡無作。噁心之中。無善無作。以是義故。但有作業。然彼作業。三聚法中心法所收。十二入中法入所攝。是心數中思數為體。故心法收。是意所行故法入攝。若依成實。意地具有作無作業。故彼論言。無有因緣令使意地無無作業。彼說作業與毗曇同。所言異者。不說心外別有思體。故彼論言。思若非意。更復說何以為意業。意行緣中說名為思。無作業者。三聚法中非色心收。十二入中法入所攝。不同形礙。復非情慮。說非色心。
意所行故法入所攝。大乘法中有作無作。其中作業。思數為體。三聚法中心法所收。十二入中法入所攝。無作業者。是心業故。得言是心。非心相故。得言非心。十二入中法入所攝。意業如是(此一門竟)。
次辨其相。身業之中有其三種。善惡無記。善中有二。一止二作。離身三邪是名為止。禮拜等事是名為作。惡中亦二。一止二作。要期作心不禮拜等。是名為止。作身三惡殺盜邪淫。是名為作。無記亦二。一止二作。舍無記心所起身業。是名為止。起名為作。問曰。善惡止業之中。舍彼惡作。以為善止。舍彼善作。以為惡止。無記之中。何不捨彼善惡二作以之為止。乃舍無記作起之業。以為止乎。若無記中。還舍無記所作之業以為止者。善中之止。還應止彼善中之作不捨惡作。惡亦同爾。釋言。不類善惡二門。正相違返。正相違故。有二相翻。一總二別。總而論之。以善對惡。以惡對善。別而論之。善中之止。必翻惡作。惡中之止。必翻善作。無記望彼善惡二門非正相違。非正違故。唯總相翻。無別相翻。總相翻故。無記翻彼善惡二門。不別翻故。無記之止。不翻善惡二門之作。無記之作。不翻善惡二門之止。當分之中。止作相翻。口業亦三。善惡無記。善中有二。一止二作。離口四過。是名為止。讀誦贊
【現代漢語翻譯】 現代漢語譯本： 由於意的作用，法被納入其中。在大乘佛法中，存在有為法和無為法。其中，有為法以思量為本體，被三聚法（善法聚、惡法聚、無記法聚）中的心法所包含，並被十二入（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）中的法入所攝。無為法，因為是心的作用，所以可以說它是心；又因為它沒有心的相狀，所以也可以說它不是心，它也被十二入中的法入所攝。意業的情況就是這樣。（這一部分結束）
接下來辨析身業的相狀。身業有三種：善、惡、無記。善業中有兩種：止和作。遠離身的三種邪行（殺、盜、淫）稱為止；禮拜等行為稱為作。惡業中也有兩種：止和作。立下誓願不做禮拜等善事，稱為止；作出身的三種惡行（殺、盜、淫），稱為作。無記業也有兩種：止和作。捨棄無記心所引發的身業，稱為止；產生無記心所引發的身業，稱為作。有人問：在善惡的止業中，捨棄惡的作為，就成為善的止；捨棄善的作為，就成為惡的止。在無記業中，為什麼不捨棄善惡兩種作為來作為止，而是捨棄無記的作為來作為止呢？如果在無記業中，還是捨棄無記的作為來作為止，那麼善業中的止，就應該只停止善業中的作為而不停止惡業的作為，惡業也是同樣的道理。回答說：不能與善惡兩種情況相比，因為善惡是正相反對的。因為是正相反對，所以有兩種相反的情況：總的相反和別的相反。總的來說，用善來對治惡，用惡來對治善。分別來說，善業中的止，必定對治惡業的作為；惡業中的止，必定對治善業的作為。無記業與善惡兩種情況相比，不是正相反對的。因為不是正相反對，所以只有總的相反，沒有別的相反。因為只有總的相反，所以無記業對治善惡兩種情況，而不分別對治。因此，無記的止，不停止善惡兩種作為；無記的作，不停止善惡兩種止。在各自的範圍內，止和作是相反的。口業也有三種：善、惡、無記。善業中有兩種：止和作。遠離口的四種過失（妄語、兩舌、惡口、綺語），稱為止；讀誦贊
【English Translation】 English version: Because of the activity of the mind (意, yi), the Dharma (法, fa) is included within it. In Mahayana Buddhism (大乘佛法, Da cheng fo fa), there are conditioned (有作, you zuo) and unconditioned (無作, wu zuo) Dharmas. Among them, conditioned Dharmas have thought (思量, si liang) as their essence, are contained within the mental Dharmas (心法, xin fa) of the three aggregates of Dharma (三聚法, san ju fa) [wholesome, unwholesome, and neutral], and are included within the Dharma-ayatana (法入, fa ru) of the twelve ayatanas (十二入, shi er ru) [sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma]. Unconditioned Dharmas, because they are the activity of the mind, can be said to be the mind; and because they do not have the characteristics of the mind, they can also be said not to be the mind. They are also included within the Dharma-ayatana of the twelve ayatanas. Such is the case with mental karma (意業, yi ye). (This section ends)
Next, we will analyze the characteristics of bodily karma (身業, shen ye). Bodily karma has three types: wholesome (善, shan), unwholesome (惡, e), and neutral (無記, wu ji). Wholesome karma has two types: cessation (止, zhi) and action (作, zuo). Abstaining from the three evil actions of the body [killing, stealing, and sexual misconduct] is called cessation; acts such as prostration are called action. Unwholesome karma also has two types: cessation and action. Making a vow not to perform good deeds such as prostration is called cessation; performing the three evil actions of the body [killing, stealing, and sexual misconduct] is called action. Neutral karma also has two types: cessation and action. Abandoning bodily karma arising from a neutral mind is called cessation; generating bodily karma is called action. Someone asks: In the cessation of wholesome and unwholesome karma, abandoning unwholesome actions becomes wholesome cessation; abandoning wholesome actions becomes unwholesome cessation. In neutral karma, why not abandon both wholesome and unwholesome actions to serve as cessation, but instead abandon neutral actions to serve as cessation? If, in neutral karma, one still abandons neutral actions to serve as cessation, then the cessation of wholesome karma should only stop wholesome actions and not stop unwholesome actions, and the same should be true for unwholesome karma. The answer is: It cannot be compared to the two cases of wholesome and unwholesome, because wholesome and unwholesome are directly opposed. Because they are directly opposed, there are two types of opposition: general opposition and specific opposition. Generally speaking, use wholesome to counteract unwholesome, and use unwholesome to counteract wholesome. Specifically speaking, the cessation of wholesome karma necessarily counteracts unwholesome actions; the cessation of unwholesome karma necessarily counteracts wholesome actions. Compared to the two cases of wholesome and unwholesome karma, neutral karma is not directly opposed. Because it is not directly opposed, there is only general opposition and no specific opposition. Because there is only general opposition, neutral karma counteracts both wholesome and unwholesome cases, but not separately. Therefore, the cessation of neutral karma does not stop wholesome and unwholesome actions; the action of neutral karma does not stop wholesome and unwholesome cessation. Within their respective scopes, cessation and action are opposed. Verbal karma (口業, kou ye) also has three types: wholesome, unwholesome, and neutral. Wholesome karma has two types: cessation and action. Abstaining from the four verbal misdeeds [false speech, divisive speech, harsh speech, and idle chatter] is called cessation; reciting and praising
嘆如法之音。是名為作。不善亦二。一止二作。不讀誦等。是名為止。作口四過。是名為作。無記亦二。一止二作。舍無記心所起口業。是名為止。起名為作。意業亦三。善惡無記。善有二種。一止二作。止離一切不善業思。是名為止。起善業思。是名為作。惡中亦二。一止二作。要期之心。止離善思。名之為止。起惡業思。是名為作。無記亦二。一止二作。止離威儀工巧等心。名之為止。起此名作。問曰。殺生劫盜邪淫是身作者。口教他殺。仙人忿怒殺乾陀羅一國人民。是何業乎。論釋不同。若依毗曇。是身業攝。究竟成殺。要在身故。口教殺者。所教之人要身斷命。方始成業。仙人忿怒而殺人者。近住鬼神知仙意故。害彼國人。若依成實。口教殺者。則是口業。意瞋殺者。則是意業。故彼成實三邪品云。口亦能教。意亦能為。但身多故。名為身業。餘業道中。互造例然。邪淫一種。唯是身作。以其成業要在身故。如涅槃說。此三業中意名正業。身口二種。名為期業。期謂期會。從其業思。期會整合。在於身口。故名期業。又彼經言。意直名業。身口二業。名為業果。以從業思成身口故(此二門竟)。
次明開合廣略之義。開合不定。或總為一。通名為業。或分為二。一者作業。二無作業。此如上辨。或說為
【現代漢語翻譯】 現代漢語譯本：感嘆如法（符合佛法）的聲音，這叫做『作』（行動）。不善業也有兩種：一是『止』（停止），二是『作』（行動）。停止不讀誦等行為，這叫做『止』。造作口頭的四種過失（妄語、兩舌、惡口、綺語），這叫做『作』。無記業也有兩種：一是『止』，二是『作』。捨棄無記之心所引起的口業，這叫做『止』。生起無記的口業，叫做『作』。意業有三種：善、惡、無記。善業有兩種：一是『止』，二是『作』。停止遠離一切不善業的思，這叫做『止』。生起善業的思，這叫做『作』。惡業也有兩種：一是『止』，二是『作』。以要期之心（預期的心態），停止遠離善的思，稱之為『止』。生起惡業的思，這叫做『作』。無記業也有兩種：一是『止』，二是『作』。停止遠離威儀、工巧等心，稱之為『止』。生起這些心，叫做『作』。問：殺生、劫盜、邪淫是身體所作的業。口教他人去殺，或者仙人忿怒而殺死乾陀羅（Gandhara，古代印度地區名）一國的人民，這是什麼業呢？論的解釋不同。如果依照《毗曇》（Abhidhamma，佛教論藏），這是身業所攝，因為最終完成殺業，必須通過身體。口頭教唆殺人，被教唆的人必須身體斷命，才能完成殺業。仙人忿怒而殺人，是因為近住的鬼神知道仙人的意圖，所以去殺害那個國家的人民。如果依照《成實論》（Satyasiddhi Shastra），口頭教唆殺人，則是口業。意念瞋恨而殺人，則是意業。所以《成實論》的三邪品中說，口也能教唆，意也能作為，但身體參與更多，所以稱為身業。其他業道中，互相造作的情況也是如此。邪淫這一種，唯獨是身作，因為它完成業必須通過身體。如《涅槃經》（Nirvana Sutra）所說，這三種業中，意名為正業，身口兩種，名為期業。期，是指期會，從其業思，期會整合，在於身口，所以名為期業。又那部經說，意直名為業，身口二業，名為業果，因為從業思而成就身口（以上是兩種門類的解釋）。 接下來闡明開合廣略的意義。開合不定，或者總括為一，統稱為業。或者分為二，一是作業，二是無作業。這如上面所辨析的。或者說為...
【English Translation】 English version: Lamenting the sound of Dharma (conforming to the Buddhist teachings) is called 'action'. Non-virtuous deeds are also twofold: one is 'cessation', and the other is 'action'. Ceasing from activities such as not reciting scriptures is called 'cessation'. Committing the four verbal transgressions (false speech, divisive speech, harsh speech, and idle chatter) is called 'action'. Indeterminate deeds are also twofold: one is 'cessation', and the other is 'action'. Abandoning the verbal actions arising from an indeterminate mind is called 'cessation'. Arising from an indeterminate mind is called 'action'. Mental actions are threefold: virtuous, non-virtuous, and indeterminate. Virtuous actions are twofold: one is 'cessation', and the other is 'action'. Ceasing from all non-virtuous thoughts is called 'cessation'. Arising from virtuous thoughts is called 'action'. Non-virtuous actions are also twofold: one is 'cessation', and the other is 'action'. With a mind of anticipation, ceasing from virtuous thoughts is called 'cessation'. Arising from non-virtuous thoughts is called 'action'. Indeterminate actions are also twofold: one is 'cessation', and the other is 'action'. Ceasing from thoughts related to demeanor, craftsmanship, etc., is called 'cessation'. Arising from these thoughts is called 'action'. Question: Killing, stealing, and sexual misconduct are actions performed by the body. Instructing others to kill, or a sage killing the people of the entire country of Gandhara (ancient region in India) out of anger, what kind of karma is this? The interpretations of the treatises differ. According to the Abhidhamma (Buddhist philosophical texts), this is included in bodily actions, because the completion of killing requires the body. In verbally instructing someone to kill, the person being instructed must have their life ended by the body for the karma to be completed. When a sage kills out of anger, it is because the spirits dwelling nearby know the sage's intention and therefore kill the people of that country. According to the Satyasiddhi Shastra (Treatise on the Establishment of Truth), verbally instructing someone to kill is verbal karma. Killing with hatred in mind is mental karma. Therefore, the three non-virtuous qualities in the Satyasiddhi Shastra say that the mouth can also instruct, and the mind can also act, but the body participates more, so it is called bodily karma. The same principle applies to mutual creation in other paths of karma. Sexual misconduct is solely a bodily action, because its completion requires the body. As the Nirvana Sutra (Buddhist scripture) says, among these three karmas, the mind is called the primary karma, and the body and speech are called conditional karma. 'Conditional' refers to anticipation; from the thought of karma, anticipation is integrated and resides in the body and speech, so it is called conditional karma. Furthermore, that sutra says that the directness of the mind is called karma, and the actions of body and speech are called the fruits of karma, because the body and speech are accomplished from the thought of karma (the explanation of these two categories is complete). Next, the meaning of opening and closing, expansion and contraction will be explained. Opening and closing are not fixed; they can be summarized as one, generally called karma. Or they can be divided into two: one is action, and the other is non-action. This is as analyzed above. Or it can be said to be...
三。于中有三。一就具分別。謂身口意三種之業。二隨義分別。一者作業。所謂身口二種作業。二無作業。所謂身口無作之業。三者非作非無作業。所謂意業。三就性分別。所謂善惡無記之業。或說為四。謂黑白等四種之業。或說為五。如雜心說。身業有二。作與無作。口業亦爾。則以為四。意唯有作。通前說五。若依成實。意地亦有作無作業。若從是義。說業為六。或分為九。身口意業各有三種。善惡無記。則為九也。又如成實九業品中。更說為九。何者是乎。彼說欲界有其三種。一是作業。二無作業。三者非作非無作業。此如上辨。色界亦爾。則以為六。無色有二。一無作業。二者非作非無作業。通前為八。及無漏業。通前為九。或分十三。如毗曇說。身口有五。一者善作。二不善作。三無記作。無作有二。通前為五。無作二者。一善無作。二惡無作。無記羸劣不發無作。身業既然。口業亦爾。則以為十。意地唯有三種作業。通前十三。若依成實。意地亦有善惡無作。據斯以論。業有十五。或復說為二十三業。善業有十。謂不殺等。不善亦十。謂殺盜等。通身口意三種無記。便是二十三種業也。廣以分之。數別難窮(此三門竟)。
次辨三業輕重之義。三業之中。何者最重。于中先以身口二業。對彼意業以
【現代漢語翻譯】 現代漢語譯本 三、于中有三： 一、就具分別：指的是身、口、意三種行為。 二、隨義分別：一者作業，即身、口二種行為；二者無作業，即身、口無作的行為；三者非作非無作業，即意業。 三、就性分別：指的是善、惡、無記的行為。或者說有四種，即黑、白等四種行為。或者說有五種，如《雜心論》所說，身業有二，作與無作；口業也是如此，則合為四種。意唯有作，通前說為五種。如果依照《成實論》，意地也有作和無作的行為。如果從這個意義上說，業有六種。或者分為九種，身、口、意業各有三種，善、惡、無記，則為九種。又如《成實論·九業品》中，更說為九種。是哪九種呢？ 彼論說欲界有三種：一是作業，二是無作業，三者非作非無作業，此如上辨。**亦爾，則合為六種。無色界有二種：一無作業，二者非作非無作業，通前為八種。及無漏業，通前為九種。或者分為十三種，如《毗曇論》所說，身、口有五種：一者善作，二不善作，三無記作，無作有二，通前為五。無作二者：一善無作，二惡無作。無記羸弱，不發無作。身業既然如此，口業也是如此，則合為十種。意地唯有三種作業，通前十三種。如果依照《成實論》，意地也有善惡無作。據此而論，業有十五種。或者又說為二十三種業，善業有十種，即不殺等；不善業亦十種，即殺盜等；通身、口、意三種無記，便是二十三種業。廣泛地加以區分，種類繁多難以窮盡（此三門竟）。 其次辨別三業輕重的意義。三業之中，哪種最重？首先以身、口二業，對彼意業以...
【English Translation】 English version 3. There are three aspects within this: 1. Differentiation based on the means: This refers to the three types of actions: body, speech, and mind. 2. Differentiation based on meaning: First, there is 'action' (karma), which refers to the actions of body and speech. Second, there is 'non-action' (non-doing), which refers to the karma of non-action of body and speech. Third, there is 'neither action nor non-action,' which refers to the karma of the mind. 3. Differentiation based on nature: This refers to actions that are good, evil, or neutral. Alternatively, it is said that there are four types, such as black and white karma. Or it is said that there are five types, as described in the Abhidharmasamuccaya (Compendium of Abhidharma) (雜心論). Bodily karma has two aspects: action and non-action. The same is true for verbal karma, thus making four. Mental karma only has action, making five in total. According to the Tattvasiddhi Shastra (成實論), mental ground also has action and non-action. If we consider this meaning, there are six types of karma. Or it can be divided into nine types, with each of the body, speech, and mind having three types: good, evil, and neutral, thus making nine. Furthermore, as in the Nine Karmas chapter of the Tattvasiddhi Shastra (成實論·九業品), it is further described as nine types. What are these nine? That treatise states that in the Desire Realm, there are three types: first, action; second, non-action; and third, neither action nor non-action, as explained above. Likewise, this makes six types. In the Formless Realm, there are two types: first, non-action; and second, neither action nor non-action, making eight in total. And including the karma of non-outflow (無漏業), it makes nine in total. Or it can be divided into thirteen types, as described in the Abhidharma (毗曇論). Body and speech have five types: first, good action; second, unwholesome action; third, neutral action; non-action has two, making five in total. The two non-actions are: first, good non-action; and second, evil non-action. Neutral karma is weak and does not generate non-action. Since bodily karma is like this, so is verbal karma, thus making ten in total. The mental ground only has three types of action, making thirteen in total. According to the Tattvasiddhi Shastra (成實論), the mental ground also has good and evil non-action. Based on this, there are fifteen types of karma. Or it is said that there are twenty-three types of karma. Good karma has ten types, such as non-killing, etc. Unwholesome karma also has ten types, such as killing, stealing, etc. Including the three types of neutral karma of body, speech, and mind, there are twenty-three types of karma. To differentiate them extensively, the number of types is difficult to exhaust (the end of these three categories). Next, we will discuss the meaning of the relative weight of the three karmas. Among the three karmas, which is the heaviest? First, comparing the karmas of body and speech with that of the mind...
辨輕重。后別論之。言以身口對意辨者。意業最重。一切身口。由意成故。又惡業中邪見最重。能斷善根。作一闡提。善業之中。三乘出道最為殊勝。世間之中。非想業勝。皆是心作。故知意重。次就三業別明輕重。身中最重。出佛身血。口中最重。所謂破僧謗方等經。意中最重。所謂邪見惡業。如是善業之中。菩提之業最以為重。此三種中。身輕口中意為最重(此四門竟)。
次辨上下得報不同。如龍樹說。不善有三。謂下中上。下生餓鬼。中生畜生。上生地獄。善中亦三。謂下中上。下生修羅。中生人中。上生天生。又更分別。惡有四品。謂下中上及與上上。下生修羅。中生餓鬼。上生畜生。上上之者生地獄中。善中亦四。下者生人。中者生天。上品之者。得二乘果。上上之者。得無上果。又涅槃中善分四品。下生郁單。中生弗婆。上生瞿耶。上上之者。生閻浮提。蓋乃對道以分上下。彼郁單越。不任受道。下善生之。中上二品。生處難解。若對道法。中品之善。應生瞿耶。上生弗婆。但彼經中中上兩品。約報分耳。南閻浮提。受道中勝。上善生之。若對果報。以分四品。下生閻浮。中生弗婆。上生瞿耶。上上之者。生郁單越。三業之義。略辨如是。
三性業義三門分別(釋名辨體一 分相二 就人
【現代漢語翻譯】 現代漢語譯本： 辨別輕重。之後再分別討論。說到用身口意來辨別，意業最重。一切身口行為，都是由意念產生的。又在惡業中，邪見最重，能斷絕善根，成為一闡提（斷絕善根的人）。在善業中，證得三乘（聲聞乘、緣覺乘、菩薩乘）的出世之道最為殊勝。在世間善業中，修非想非非想處定最為殊勝，這些都是心所造作的。所以說意業最重。其次就身口意三業分別說明輕重。身業中最重的是，出佛身血（傷害佛陀）。口業中最重的是，誹謗僧團和方等經典。意業中最重的是，邪見惡業。如此，在善業中，菩提（覺悟）之業最為重要。這三種業中，身業最輕，口業次之，意業最重（以上四門辨析完畢）。 其次辨別上下不同的業所得的果報不同。如龍樹菩薩所說，不善業有三種，即下品、中品、上品。下品生餓鬼道，中品生畜生道，上品生地獄道。善業也有三種，即下品、中品、上品。下品生修羅道，中品生人道，上品生天道。又進一步分別，惡業有四品，即下品、中品、上品以及上上品。下品生修羅道，中品生餓鬼道，上品生畜生道，上上品者生地獄道中。善業也有四品，下品者生人道，中品者生天道，上品者得二乘（聲聞、緣覺）果位，上上品者得無上（佛）果。又《涅槃經》中，善業分為四品，下品生郁單越（北俱盧洲），中品生弗婆提（東勝身洲），上品生瞿耶尼（西牛賀洲），上上品者生閻浮提（南贍部洲）。大概是針對修道來區分上下。那郁單越，不能堪任修道，下品善業生於彼處。中品和上品善業所生的處所難以理解。如果針對修道，中品善業，應生瞿耶尼，上品生弗婆提。但那部經中，中品和上品，是就果報來分的。南閻浮提，在修道方面最為殊勝，上等善業生於此處。如果針對果報，來分四品，下品生閻浮提，中品生弗婆提，上品生瞿耶尼，上上品者，生郁單越。三業的意義，大致辨析如上。 三性業義從三個方面分別（解釋名稱辨別體性為第一，區分相狀為第二，就人
【English Translation】 English version: Discriminating the Light and Heavy. Later, discuss them separately. Speaking of using body, speech, and mind to discriminate, mental karma is the heaviest. All bodily and verbal actions are produced by the mind. Moreover, among evil karmas, wrong views are the heaviest, capable of severing roots of goodness and making one an Icchantika (one who has severed roots of goodness). Among good karmas, attaining the paths of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is the most excellent. Among worldly good karmas, the karma of the Realm of Neither Perception nor Non-Perception is the most excellent; all these are created by the mind. Therefore, it is known that mental karma is the heaviest. Next, separately explain the light and heavy aspects of the three karmas. Among bodily karmas, the heaviest is drawing blood from the body of a Buddha (harming the Buddha). Among verbal karmas, the heaviest is slandering the Sangha and Vaipulya Sutras. Among mental karmas, the heaviest is wrong views and evil karma. Thus, among good karmas, the karma of Bodhi (enlightenment) is the most important. Among these three karmas, bodily karma is the lightest, verbal karma is next, and mental karma is the heaviest (the above four topics are discussed completely). Next, discriminate how different karmas, high and low, receive different retributions. As Nāgārjuna said, there are three types of unwholesome karma: inferior, middling, and superior. The inferior leads to rebirth in the realm of hungry ghosts, the middling leads to rebirth in the realm of animals, and the superior leads to rebirth in the hell realm. There are also three types of wholesome karma: inferior, middling, and superior. The inferior leads to rebirth in the realm of Asuras, the middling leads to rebirth in the human realm, and the superior leads to rebirth in the heavenly realm. Furthermore, evil karma is divided into four grades: inferior, middling, superior, and supreme. The inferior leads to rebirth in the realm of Asuras, the middling leads to rebirth in the realm of hungry ghosts, the superior leads to rebirth in the realm of animals, and the supreme leads to rebirth in the hell realm. Wholesome karma is also divided into four grades: the inferior leads to rebirth in the human realm, the middling leads to rebirth in the heavenly realm, the superior leads to attaining the fruits of the Two Vehicles (Śrāvaka and Pratyekabuddha), and the supreme leads to attaining the unsurpassed (Buddha) fruit. Moreover, in the Nirvana Sutra, wholesome karma is divided into four grades: the inferior leads to rebirth in Uttarakuru (Northern Kurus), the middling leads to rebirth in Purvavideha (Eastern Videha), the superior leads to rebirth in Aparagodaniya (Western Godaniya), and the supreme leads to rebirth in Jambudvipa (Southern Jambudvipa). This is generally based on the path of cultivation to distinguish high and low. Uttarakuru is not capable of undertaking cultivation, so inferior wholesome karma leads to rebirth there. The places of rebirth for middling and superior wholesome karma are difficult to understand. If based on the path of cultivation, middling wholesome karma should lead to rebirth in Aparagodaniya, and superior wholesome karma should lead to rebirth in Purvavideha. However, in that sutra, the middling and superior grades are divided based on retribution. Southern Jambudvipa is the most excellent in terms of cultivation, so superior wholesome karma leads to rebirth there. If based on retribution to divide the four grades, the inferior leads to rebirth in Jambudvipa, the middling leads to rebirth in Purvavideha, the superior leads to rebirth in Aparagodaniya, and the supreme leads to rebirth in Uttarakuru. The meaning of the three karmas is roughly discriminated as above. The meaning of the three natures of karma is distinguished from three aspects (explaining the name and distinguishing the essence is the first, distinguishing the characteristics is the second, based on people
分別三)
第一門中釋名辨體。三性業者。所謂善惡及與無記。順名為善。違名為惡。此違與順。如下五品十善中釋。非違非順說為無記。解有兩義。一對果分別。中容之業。不能記得苦樂兩報。故名無記。二就說分別。中容之業。如來不記為善為惡。故名無記。名義如是。體性云何。善有二種。一者生得宿習今成。二者方便對緣新起。不善唯一。不分生得方便之別。何故如是。一切惡法。皆由過去久習性成。不假現在。方便修起。為是不分。無記有四。所謂報生威儀工巧及與變化。苦樂兩報。名為報生。進止往來。是其威儀。營世生務。說為工巧。十四化等。名為變化(此一門竟)。
次辨其相。相別有五。一約世法以為三性。一切凡聖身口意中止作兩善。斯名為善。止作兩惡。齊名不善。報生威儀工巧變化。通名無記。二約出家道法分別。一切凡聖身口意中止作兩善。名之為善。止作兩惡。齊名不善。報生無記威儀工巧及與變化。義別有三。如律中說。順法所作。斯名為善。違法所作。通名不善。非違順者。說為無記。三對果分別。生樂名善。生苦不善。不能生者。說為無記。於此門中。凡夫學人身口意中止作兩善。名之為善。能生樂故。止作兩惡。齊名不善能生苦故。報生威儀工巧變化。說為無記
【現代漢語翻譯】 現代漢語譯本 （分別三）
第一門中解釋名稱辨別體性。三性業，指的是善、惡以及無記。順應道理的稱為善，違背道理的稱為惡。這種違背與順應，如下面的五品十善中解釋。非違背也非順應的，稱為無記。解釋有兩種含義：一是對果報分別，中性的業，不能記取苦樂兩種果報，所以稱為無記。二是就說法分別，中性的業，如來不記為善為惡，所以稱為無記。名稱和含義就是這樣。體性是什麼呢？善有兩種，一是生來就有的宿習今生形成，二是方便對緣新產生的。不善只有一種，不分生得和方便的區別。為什麼這樣呢？一切惡法，都是由過去長久習性形成，不需要現在方便修起，因此不分。無記有四種，分別是報生、威儀、工巧以及變化。苦樂兩種果報，稱為報生。進退往來，是威儀。經營世俗事務，稱為工巧。十四變化等，稱為變化（這一門結束）。
其次辨別它們的相狀。相狀的區別有五種。一是根據世間法來區分三性。一切凡夫和聖人在身口意中停止作惡而行善，這稱為善。停止作善而作惡，都稱為不善。報生、威儀、工巧、變化，統稱為無記。二是根據出家修道的法來分別。一切凡夫和聖人在身口意中停止作惡而行善，稱為善。停止作善而作惡，都稱為不善。報生無記、威儀、工巧以及變化，意義上有三種區別。如戒律中所說，順應佛法的行為，稱為善。違背佛法的行為，都稱為不善。非違背也非順應的，稱為無記。三是對果報分別。產生快樂的稱為善，產生痛苦的稱為不善，不能產生苦樂的，稱為無記。在這個門中，凡夫和學人在身口意中停止作惡而行善，稱為善，因為能產生快樂。停止作善而作惡，都稱為不善，因為能產生痛苦。報生、威儀、工巧、變化，稱為無記。
【English Translation】 English version (Distinctions - Part 3)
First, in this section, we explain the names and differentiate the natures. The three natures of karma are what we call good, evil, and neutral. That which accords with principle is called good. That which violates principle is called evil. This accordance and violation will be explained in the context of the five grades and ten good deeds below. That which is neither violating nor according is called neutral. There are two interpretations: First, based on the results, neutral karma cannot record the two retributions of suffering and happiness, hence it is called neutral. Second, based on the teachings, the Tathagata does not record neutral karma as either good or evil, hence it is called neutral. Such are the names and meanings. What is the nature? There are two types of good: one is innate, formed from past habits in this life; the other is newly arisen through skillful means and conditions. There is only one type of evil, without distinction between innate and skillful means. Why is this so? All evil dharmas are formed from long-standing habits in the past and do not require present skillful means to arise, hence there is no distinction. There are four types of neutral: retribution-born, deportment, craftsmanship, and transformation. The two retributions of suffering and happiness are called retribution-born. Advancing and retreating are deportment. Managing worldly affairs is called craftsmanship. The fourteen transformations, etc., are called transformation (this section ends).
Next, we distinguish their characteristics. There are five distinctions in characteristics. First, based on worldly dharmas, we distinguish the three natures. When all ordinary beings and sages cease evil and perform good deeds in body, speech, and mind, this is called good. When they cease good and perform evil deeds, this is called evil. Retribution-born, deportment, craftsmanship, and transformation are all called neutral. Second, based on the dharma of monastic practice, we distinguish. When all ordinary beings and sages cease evil and perform good deeds in body, speech, and mind, this is called good. When they cease good and perform evil deeds, this is called evil. Retribution-born neutral, deportment, craftsmanship, and transformation have three different meanings. As stated in the Vinaya, actions that accord with the Dharma are called good. Actions that violate the Dharma are all called evil. Actions that are neither violating nor according are called neutral. Third, based on the results, that which produces happiness is called good, that which produces suffering is called evil, and that which cannot produce either is called neutral. In this section, when ordinary beings and learners cease evil and perform good deeds in body, speech, and mind, this is called good because it can produce happiness. When they cease good and perform evil deeds, this is called evil because it can produce suffering. Retribution-born, deportment, craftsmanship, and transformation are called neutral.
。不能生故。無學聖人。一切所作。通名無記。不能記得未來果故。故地持中。羅漢所犯名為無記突吉羅罪。罪既無記。善等亦然。四對理分別。理謂空理。順理名善。違理不善。非違非順。說為無記。於此門中。凡夫所作善惡無記。悉名不善。取性心起。違空理故。三乘聖人順理之行。名之為善。三乘聖人隨事所作。說為無記。五對實分別。實謂不空如來藏性。於此實性。順名為善。違名不善。非違非順說為無記。於此門中。諸佛菩薩真證行德。名之為善。凡夫二乘一切所作。悉名不善。菩薩法中緣修無漏。亦善不善。相順名善。以性違故。說為不善。余非情法。說為無記(此二門竟)。
次就人論。人謂凡夫聲聞緣覺菩薩及佛。凡夫二乘及與菩薩。具有三業。如來一人。大小不同。小乘法中。宣說如來有善無記無不善業。如雜心說。又如成實。佛報無記。余德是善。大乘法中。宣說如來一向是善無惡無記。故地持云。唯有如來。一切皆善。大智論中。亦同此說。故彼宣說十八不共一向是善。三性之業。略之云爾。
三受報業義三門分別(釋名一 辨相二 就處分別三)
第一釋名。言三受者。所謂苦樂不苦不樂。逼惱名苦。適悅名樂。中容之受。舍前二種。是故名為不苦不樂。亦名舍受。所言
業者。善惡等因起作三受。故名為業。問曰。善惡能生五陰。以何義故。偏云受業不說色業想等業乎。如成實論三受品說。受是實報。故云受業。余是名報。故闕不論。言受實者。苦樂等報。正酬過去善惡之因。故名實報。自余色等。非是正對善惡二因。故不名實。但是相從說以為報。故曰名報。彼論復言。受是最勝。故云受業。餘者不如。所以不說。所言勝者。酬因明顯生欣生厭。其力功強。故名為勝。余不如是。故名不如。彼論復言。受于緣中相別可得。故云受業。余不如是。廢而不論。云何受心緣中可得。如人說言火苦火樂。如是一切。以受緣中發生差別。酬報義顯。故名受業(此一門竟)。
次辨其相。問曰。何業能得苦受乃至何業能得舍受。釋言。惡業能得苦受。善業能得樂舍二受。惡業得苦。義在可知。善業之中。何者得樂。何者得舍。毗婆沙中兩師別論。一師釋云。善有三品。謂下中上。四禪已上上妙之善。能得舍受。故彼論言。得不苦不樂。是說為上善。中下二善。皆得樂受。問曰。下地以何義故無舍受報。毗曇釋言。下地是粗。舍受是細。下地不寂。舍受寂靜。又復下地作善之時。但為受樂不為于舍。是故下地無舍受報。如此說者。三禪已還無有報心。而命終者。無報舍。故一師所立。三品
【現代漢語翻譯】 現代漢語譯本 從業者。善與惡等因素引發三種感受（三受）。因此稱為『業』。問：善與惡能夠產生五蘊（五陰），根據什麼道理，偏偏只說『受業』，而不說『色業』、『想業』等呢？如《成實論》三受品所說，感受（受）是真實的果報，所以稱為『受業』。其餘的則是名義上的果報，因此省略不談。說感受是真實果報，是因為苦、樂等果報，正是對應過去善惡之因，所以稱為真實果報。至於其餘的色等，並非直接對應善惡二因，所以不稱為真實果報，只是附帶地被認為是果報，所以說是名義上的果報。《成實論》又說，感受是最殊勝的，所以稱為『受業』，其餘的不如感受殊勝，所以不說。所說的殊勝，是指酬報因果時，明顯地產生欣喜或厭惡，其力量和作用強大，所以稱為殊勝。其餘的則不如感受殊勝，所以稱為不如。該論又說，感受在因緣中可以明顯區分，所以稱為『受業』，其餘的則不能這樣，因此省略不談。如何理解感受在因緣中可以區分呢？比如人們說火是苦的，火是樂的，像這樣的一切，都是因為感受在因緣中產生了差別，酬報的意義明顯，所以稱為『受業』（這一部分結束）。
接下來辨別其相狀。問：什麼業能得到苦受，乃至什麼業能得到舍受（不苦不樂受）？回答說：惡業能得到苦受，善業能得到樂受和舍受。惡業得到苦受，其中的道理是顯而易見的。在善業之中，什麼能得到樂受，什麼能得到舍受呢？《毗婆沙論》中有兩位論師分別論述。一位論師解釋說，善有三種品類，即下品、中品、上品。四禪以上的殊妙之善，能得到舍受。所以該論說，得到不苦不樂的感受，是說上品之善。中品和下品的善，都能得到樂受。問：下地（欲界和色界初禪至三禪）為什麼沒有舍受的果報呢？《毗曇論》解釋說，下地是粗糙的，舍受是細膩的；下地是不寂靜的，舍受是寂靜的；而且下地在行善的時候，只是爲了感受快樂，而不是爲了舍，所以下地沒有舍受的果報。按照這種說法，三禪以下沒有報心（果報之心）而命終的人，就沒有果報的舍受。所以一位論師立論說，善有三品。
【English Translation】 English version Doers of karma. Good and evil causes arise, producing the three feelings (three sensations). Therefore, it is called 'karma'. Question: Good and evil can generate the five aggregates (five skandhas). According to what principle is it specifically called 'feeling karma' (受業, shòu yè), and not 'form karma' (色業, sè yè), 'perception karma' (想業, xiǎng yè), etc.? As the 'Treatise on the Establishment of Truth' (成實論, Chéngshí Lùn) says in the chapter on the Three Feelings, feeling (受, shòu) is the real retribution, so it is called 'feeling karma'. The rest are nominal retributions, so they are omitted. Saying that feeling is real retribution means that suffering, pleasure, and other retributions directly correspond to the past causes of good and evil, so they are called real retributions. As for the rest, such as form, they do not directly correspond to the two causes of good and evil, so they are not called real retributions, but are considered retributions incidentally, so they are called nominal retributions. The 'Treatise on the Establishment of Truth' also says that feeling is the most excellent, so it is called 'feeling karma'. The rest are not as excellent as feeling, so they are not mentioned. The so-called excellence refers to the fact that when repaying cause and effect, joy or aversion is clearly produced, and its power and function are strong, so it is called excellent. The rest are not as excellent as feeling, so they are called inferior. The treatise also says that feeling can be clearly distinguished in conditions, so it is called 'feeling karma'. The rest cannot be distinguished in this way, so they are omitted. How can feeling be understood as distinguishable in conditions? For example, people say that fire is bitter, fire is pleasant. Like this, everything is because feeling produces differences in conditions, and the meaning of retribution is clear, so it is called 'feeling karma' (this section ends).
Next, distinguish its characteristics. Question: What karma can obtain painful feeling, and what karma can obtain neutral feeling (neither painful nor pleasant feeling)? Answer: Evil karma can obtain painful feeling, and good karma can obtain pleasant feeling and neutral feeling. It is obvious that evil karma obtains painful feeling. Among good karma, what can obtain pleasant feeling, and what can obtain neutral feeling? In the 'Great Commentary' (毗婆沙論, Pí婆shā Lùn), two masters discuss this separately. One master explains that good has three categories, namely inferior, intermediate, and superior. The superior and wonderful good of the Fourth Dhyana (四禪, Sì Chán) and above can obtain neutral feeling. Therefore, the treatise says that obtaining neither painful nor pleasant feeling is said to be superior good. Intermediate and inferior good can both obtain pleasant feeling. Question: Why do the lower realms (the Desire Realm and the First to Third Dhyanas of the Form Realm) not have the retribution of neutral feeling? The 'Abhidharma' (毗曇論, Pítán Lùn) explains that the lower realms are coarse, and neutral feeling is subtle; the lower realms are not tranquil, and neutral feeling is tranquil; moreover, when performing good deeds in the lower realms, it is only for the sake of experiencing pleasure, not for the sake of neutrality, so the lower realms do not have the retribution of neutral feeling. According to this explanation, those who die below the Third Dhyana without a retributive mind (果報之心, guǒbào zhī xīn) do not have the neutral feeling of retribution. Therefore, one master argues that good has three categories.
善中。上下二善。能得舍受。中善得樂。如此說者。三禪已還。亦有報舍。有報舍故。三禪已還。報心之中。亦得命終。成實法中。同向后說。三品善中。上下二善。能得舍受。下者能得三禪已還舍受之報。上者能得四禪已上舍受之報。良以善法起不頓成。始微次著終則微妙離相寂靜。是故上下同得舍受。中得樂受。問曰。舍受既從善生酬遂善因應名為樂。以何義故說名為舍釋言有以。下善所得。通應名樂。以輕微故。覺心不了。故名為舍。上善所得實是勝樂。以寂靜故。舍粗覺心。故說為舍。問曰。所感上下二樂名為舍者。能感之善應名無記。釋言。不類。夫無記者。不能記得當來果報。方名無記。良以記法生果為義。但令生果。斯名為記。樂者是其覺知為義。上下二樂。覺心微少。故不名樂。說為舍矣。問曰。下善所得樂果。覺心微故便名舍者。下不善業所得微苦。覺心亦少。以何義故。不名為舍。釋言。不類。苦性粗重。違心義強。皆有覺知。故不名舍。樂性輕薄。起不違心。生覺義微故說為舍。問曰。苦樂並從業生。以何義故苦粗樂微。釋言。三界有為之法。體是無常生滅行苦。彼苦受者。用彼微細行苦為體。苦上生苦。苦增故粗。彼樂受者。亦用微細行苦為體。苦上生樂。浮薄故微。以苦粗故。輕重之苦。
【現代漢語翻譯】 現代漢語譯本： 『善中。上下二善。能得舍受。中善得樂。如此說者。三禪已還。亦有報舍。有報舍故。三禪已還。報心之中。亦得命終。』意思是說，在善行之中，如果行的是上等或下等的善行，就能得到舍受（Upeksha，不苦不樂的感受）；如果行的是中等的善行，就能得到樂受（Sukha，快樂的感受）。如果這樣說，那麼在三禪（Trtiya Dhyana，第三禪定）及以下的禪定中，也有果報是舍受的情況。因為有果報是舍受的情況，所以在三禪及以下的果報心中，也可能命終。 《成實論》中的說法與此類似，認為在三品善中，上等和下等的善行能得到舍受。下等的善行能得到三禪及以下禪定的舍受果報，上等的善行能得到四禪（Caturtha Dhyana，第四禪定）及以上禪定的舍受果報。這是因為善法生起不是一蹴而就的，開始時細微，逐漸顯著，最終達到微妙、離相、寂靜的境界，所以上等和下等的善行都能得到舍受，而中等的善行得到樂受。 問：既然舍受是從善行產生的，是善因的果報，那麼應該稱為樂受才對，為什麼說它是舍受呢？ 答：這有一定的道理。下等善行所得到的果報，勉強可以稱為樂受，但因為它輕微，覺察的心不明顯，所以稱為舍受。上等善行所得到的果報，實際上是殊勝的快樂，但因為它寂靜，捨棄了粗重的覺察心，所以說它是舍受。 問：所感受到的上等和下等的快樂，被稱為舍受，那麼能感受到這些快樂的善行，應該被稱為無記（Avyakrta，非善非惡）才對。 答：不能這樣類比。無記是指不能確定將來果報的行為，才稱為無記。因為『記』的含義是產生果報，只要能產生果報，就可以稱為『記』。而樂受的含義是覺知，上等和下等的快樂，覺察的心非常微弱，所以不稱為樂受，而說為舍受。 問：下等善行所得到的樂果，因為覺察的心微弱，所以稱為舍受。那麼下等不善業所得到的輕微痛苦，覺察的心也很少，為什麼不稱為舍受呢？ 答：不能這樣類比。痛苦的性質粗重，違背心意的力量強，所以都有覺知，因此不稱為舍受。快樂的性質輕薄，生起時不違背心意，產生覺知的作用微弱，所以說為舍受。 問：痛苦和快樂都是從業力產生的，為什麼痛苦粗重而快樂微弱呢？ 答：三界（Triloka，欲界、色界、無色界）有為法（Samskrta，有生滅變化的事物）的本體是無常、生滅、行苦（Dukkha，苦）。那些苦受，是用微細的行苦作為本體，在痛苦之上又產生痛苦，所以痛苦增加而顯得粗重。那些樂受，也是用微細的行苦作為本體，在痛苦之上產生快樂，所以顯得輕浮而微弱。因為痛苦粗重，所以無論是輕微的還是沉重的痛苦，都能被感受到。
【English Translation】 English version: 'Among good deeds, the superior and inferior good deeds can attain Upeksha (equanimity), while the intermediate good deeds attain Sukha (happiness). If this is the case, then in the third Dhyana (Trtiya Dhyana, the third meditative absorption) and below, there are also cases where the result is equanimity. Because there are cases where the result is equanimity, it is possible to die within the mind of retribution in the third Dhyana and below.' This means that among good deeds, if one performs superior or inferior good deeds, one can attain Upeksha (a feeling of neither pleasure nor pain); if one performs intermediate good deeds, one can attain Sukha (a feeling of happiness). If this is the case, then in the third Dhyana (Trtiya Dhyana) and below, there are also cases where the result is equanimity. Because there are cases where the result is equanimity, it is possible to die within the mind of retribution in the third Dhyana and below. The Sarvastivada school's view is similar, holding that among the three types of good deeds, superior and inferior good deeds can attain equanimity. Inferior good deeds can attain the result of equanimity in the third Dhyana and below, while superior good deeds can attain the result of equanimity in the fourth Dhyana (Caturtha Dhyana, the fourth meditative absorption) and above. This is because the arising of good deeds is not achieved all at once; it starts subtly, gradually becomes significant, and ultimately reaches a state of subtlety, detachment from characteristics, and tranquility. Therefore, both superior and inferior good deeds can attain equanimity, while intermediate good deeds attain happiness. Question: Since equanimity arises from good deeds and is the result of good causes, it should be called happiness. Why is it called equanimity? Answer: There is a certain reason for this. The result obtained from inferior good deeds can barely be called happiness, but because it is slight, the perceiving mind is not clear, so it is called equanimity. The result obtained from superior good deeds is actually supreme happiness, but because it is tranquil and abandons the coarse perceiving mind, it is said to be equanimity. Question: The superior and inferior happiness that is felt is called equanimity, so the good deeds that can feel this happiness should be called Avyakrta (indeterminate, neither good nor evil). Answer: This cannot be compared in this way. Avyakrta refers to actions that cannot determine future results, and are therefore called Avyakrta. Because the meaning of 'mark' is to produce results, as long as it can produce results, it can be called 'mark'. The meaning of happiness is awareness, and the awareness of superior and inferior happiness is very weak, so it is not called happiness, but is said to be equanimity. Question: The result of happiness obtained from inferior good deeds is called equanimity because the perceiving mind is weak. Then the slight suffering obtained from inferior unwholesome deeds also has little awareness. Why is it not called equanimity? Answer: This cannot be compared in this way. The nature of suffering is coarse and heavy, and the power to go against the mind is strong, so there is awareness, and therefore it is not called equanimity. The nature of happiness is light and thin, and it does not go against the mind when it arises, and the function of producing awareness is weak, so it is said to be equanimity. Question: Both suffering and happiness arise from karma, so why is suffering coarse and happiness weak? Answer: The nature of conditioned phenomena (Samskrta, things that are subject to birth and death) in the three realms (Triloka, the desire realm, the form realm, and the formless realm) is impermanence, birth and death, and suffering (Dukkha). Those feelings of suffering use subtle suffering as their essence, and suffering arises on top of suffering, so suffering increases and appears coarse. Those feelings of happiness also use subtle suffering as their essence, and happiness arises on top of suffering, so they appear light and weak. Because suffering is coarse, both slight and heavy suffering can be felt.
皆名苦受。以樂微故。粗為樂受。細為舍受(此二門竟)。
第三門中。就處論之。處謂三界五道差別。先就三界分別其相。苦受業者。依如毗曇。起在欲界。所得果報。亦在欲界。若依成實。苦受之業。起通三界。系屬欲界。欲界正起。上界寄起所得果報。起通三界。系屬欲界。欲界是其正受報處。上界是其寄受之處。問曰。上界云何起苦。釋言。上界報欲盡時生憂惱心。憂惱即是苦受攝也。故彼論言。苦樂隨身至於四禪。憂喜隨心至於有頂。憂苦並是苦受攝故。樂受業者。依如毗曇。在欲色界三禪已還。所受之報。亦在欲色三禪已還。若依成實。樂受報業。三界遍起。系屬在於三禪已還。三禪已還。是正起處。三禪已上。是寄起處。所得之報。亦通三界。系屬在於三禪已還。三禪已還。是正受處。三禪已上。是寄受處。舍受業者。起通三界。受報不定。若依成實。三界受之。問曰。舍受既通三界。何故經中。說四禪上有舍受乎。成實釋言。四禪已上。更無餘受。故偏說舍。然實舍受。非不通下。若依毗曇。唯四禪上有舍受報。下地無之。下地設有受。是方便舍。三界如是。次就五道分別其相。苦受業者。五趣通起。受報亦然。下三趣中。受總報若。人天二趣。受別報苦。樂受業者。依如毗曇。五趣遍起。所
【現代漢語翻譯】 現代漢語譯本 都叫做苦受。因為樂受非常微弱，所以粗顯的感受被認為是樂受，而細微的感受則被認為是舍受（以上是關於兩種感受的討論）。
第三個方面，從處所來討論。處所指的是三界（欲界、色界、無色界）和五道（地獄、餓鬼、畜生、人、天）的差別。首先就三界來分別說明它們的相狀。造作苦受之業，如果按照《毗曇》的觀點，是在欲界發起，所得到的果報，也在欲界。如果按照《成實論》的觀點，苦受之業，發起可以遍通三界，但系屬於欲界。欲界是真正發起的地方，上二界（色界、無色界）是寄託發起的地方。所得到的果報，發起可以遍通三界，但系屬於欲界。欲界是真正承受果報的地方，上二界是寄託承受的地方。有人問：上二界怎麼會產生苦受呢？解釋說：上二界的果報將要結束時，會產生憂愁煩惱的心，憂愁煩惱就是苦受所包含的。所以《成實論》說：『苦和樂隨著身體直到四禪（色界第四禪），憂和喜隨著心直到有頂（無色界最高處）。』憂和苦都屬於苦受所包含的。
造作樂受之業，如果按照《毗曇》的觀點，是在欲界、色界、初禪、二禪、三禪發起，所承受的果報，也在欲界、色界、初禪、二禪、三禪。如果按照《成實論》的觀點，樂受的果報之業，在三界普遍生起，但系屬於三禪及以下。三禪及以下，是真正發起的地方，三禪以上，是寄託發起的地方。所得到的果報，也通於三界，系屬於三禪及以下。三禪及以下，是真正承受果報的地方，三禪以上，是寄託承受果報的地方。
造作舍受之業，發起可以遍通三界，承受果報則不一定。如果按照《成實論》的觀點，三界都可以承受舍受。有人問：舍受既然遍通三界，為什麼經典中說只有四禪以上才有舍受呢？《成實論》解釋說：四禪以上，沒有其他的感受，所以偏重說舍受。然而實際上舍受並非不通於地獄。如果按照《毗曇》的觀點，只有四禪以上才有舍受的果報，地獄沒有舍受。地獄即使有舍受，也是方便之舍。三界的情況是這樣。接下來就五道來分別說明它們的相狀。造作苦受之業，五道都可能發起，承受果報也是如此。下三道（地獄、餓鬼、畜生）中，承受的是總報之苦，人道和天道，承受的是別報之苦。造作樂受之業，如果按照《毗曇》的觀點，五道普遍生起。
【English Translation】 English version All are called 'suffering feeling' (苦受, duhkha-vedana). Because pleasant feeling is very subtle, the coarse feeling is considered pleasant feeling, and the subtle feeling is considered neutral feeling (舍受, upeksa-vedana) (This concludes the discussion of these two types of feelings).
In the third aspect, we discuss it in terms of location. Location refers to the differences between the Three Realms (三界, Triloka: Desire Realm, Form Realm, Formless Realm) and the Five Paths (五道, Five destinies: hell, hungry ghosts, animals, humans, gods). First, we will distinguish their characteristics based on the Three Realms. According to the Sarvastivada Abhidharma (毗曇, Abhidharma), the karma of suffering feeling arises in the Desire Realm (欲界, Kamadhatu), and the resulting retribution is also in the Desire Realm. According to the Tattvasiddhi Shastra (成實論, Tattvasiddhi Shastra), the karma of suffering feeling can arise throughout the Three Realms, but it is associated with the Desire Realm. The Desire Realm is where it truly arises, and the upper two realms (Form Realm and Formless Realm) are where it arises dependently. The resulting retribution can arise throughout the Three Realms, but it is associated with the Desire Realm. The Desire Realm is where the retribution is truly received, and the upper two realms are where it is received dependently. Someone asks: How can suffering arise in the upper realms? The explanation is: When the retribution of the upper realms is about to end, a mind of sorrow and distress arises. Sorrow and distress are included in suffering feeling. Therefore, the Tattvasiddhi Shastra says: 'Suffering and pleasure follow the body up to the Fourth Dhyana (四禪, Fourth Dhyana), sorrow and joy follow the mind up to the Peak of Existence (有頂, Bhavagra).' Sorrow and suffering are both included in suffering feeling.
According to the Sarvastivada Abhidharma, the karma of pleasant feeling arises in the Desire Realm, Form Realm, First Dhyana, Second Dhyana, and Third Dhyana, and the retribution received is also in the Desire Realm, Form Realm, First Dhyana, Second Dhyana, and Third Dhyana. According to the Tattvasiddhi Shastra, the karma of pleasant feeling arises universally in the Three Realms, but it is associated with the Third Dhyana and below. The Third Dhyana and below are where it truly arises, and the realms above the Third Dhyana are where it arises dependently. The resulting retribution also extends to the Three Realms, but it is associated with the Third Dhyana and below. The Third Dhyana and below are where the retribution is truly received, and the realms above the Third Dhyana are where the retribution is received dependently.
The karma of neutral feeling arises throughout the Three Realms, but the reception of retribution is uncertain. According to the Tattvasiddhi Shastra, it can be received in the Three Realms. Someone asks: Since neutral feeling pervades the Three Realms, why do the sutras say that only the Fourth Dhyana and above have neutral feeling? The Tattvasiddhi Shastra explains: Above the Fourth Dhyana, there are no other feelings, so neutral feeling is emphasized. However, in reality, neutral feeling is not absent in the lower realms. According to the Sarvastivada Abhidharma, only the Fourth Dhyana and above have the retribution of neutral feeling; the lower realms do not have it. Even if there is neutral feeling in the lower realms, it is a provisional neutral feeling. This is the situation in the Three Realms. Next, we will distinguish their characteristics based on the Five Paths. The karma of suffering feeling can arise in all Five Paths, and the reception of retribution is also the same. In the lower three paths (hell, hungry ghosts, animals), the suffering received is general retribution. In the human and god paths, the suffering received is specific retribution. According to the Sarvastivada Abhidharma, the karma of pleasant feeling arises universally in the Five Paths.
得樂果。有總有別。總報之果。唯在人天。別報樂受。唯除地獄遍餘四趣。此云何知。如雜心說。善業有四。一現報業。二生報業。三后報業。四不定報業。此四種中。地獄造三。除現報業。以地獄中無善報故。餘四趣中。具起四業。明知。余趣通有善報。若依成實。實受之業。五趣通起。所得樂受。亦遍五道。故彼論言。善業大利。得人天報乃至涅槃。善業小利乃至三塗亦得少樂。舍受業者。依如毗曇。人天通起。報在色天。若依成實。舍受之業。五趣通起。受果亦然。三受報業。略述如是。
三界系業義五門分別(釋名一 能系二 所繫三 處分別四 治斷五)
第一釋名。三界系者。所謂欲色無色系業。欲謂欲界。染愛塵境。名之為欲。欲別上界。名為欲界。然欲界中。亦著己身。但欲五塵。下有上無。為別上界。就欲名矣。色謂色界。對下以名。應名無慾。以此界中著內色形。從其所著故名為色。色別上下稱曰色界。言無色者。謂無色界。從其所取。應名心界。以此界中絕其色報。背下彰名。故云無色。以斯別下名無色界。言系業者。釋有四義。一就業體以辨系義。有漏之業體屬三界。是故名為三界系業。二就得果以辨系義。有漏之業受報之處。定在三界。是故名為三界系業。三就業果相對辨系
【現代漢語翻譯】 現代漢語譯本 『得樂果』（獲得快樂的果報）。有總報和別報之分。總報之果，只在人道和天道。別報的樂受，除了地獄道，遍及其餘四趣（餓鬼、畜生、人、天）。這是如何知道的呢？如《雜心論》所說，善業有四種：一是現報業（現世受報的業），二是生報業（來世受報的業），三是后報業（多生之後受報的業），四是不定報業（不確定何時受報的業）。這四種業中，地獄道的眾生造作三種業，除了現報業，因為地獄中沒有善報的緣故。其餘四趣的眾生，具足造作這四種業。明顯可知，其餘各趣都通有善報。如果依照《成實論》，實際感受果報的業，五趣（地獄、餓鬼、畜生、人、天）都通能生起。所得到的樂受，也遍及五道。所以該論說，善業有大利益，能得到人天果報乃至涅槃。善業只有小利益，乃至在三塗（地獄、餓鬼、畜生）也能得到少許快樂。至於舍受業（不苦不樂的感受所產生的業），依照《毗曇論》，人道和天道通能生起，果報在色界天。如果依照《成實論》，舍受之業，五趣通能生起，所受的果報也是這樣。三種感受的果報業，簡略敘述如上。
三界系業的意義，從五個方面來分別（一、解釋名稱，二、能繫縛，三、所繫縛，四、處所分別，五、對治斷除）。
第一，解釋名稱。三界系，就是指欲界系業、色界系業、無色界系業。『欲』是指欲界，染著愛戀塵境，名為『欲』。爲了區別于上界，稱為『欲界』。然而欲界中的眾生，也執著自己的身體，但貪戀五塵（色、聲、香、味、觸），地獄有而上界沒有，爲了區別于上界，就以『欲』來命名。『色』是指（物質、形色），爲了與地獄相對而命名。應該稱為『無慾』。因為此界中的眾生執著內在的色形。從他們所執著的事物，所以稱為『』。爲了區別于上地獄，稱為『』。『無色』是指沒有（物質、形色），從他們所捨棄的事物來取名。應該稱為『心界』。因為此界中的眾生斷絕了色報。背離地獄而彰顯名稱，所以稱為『無色』。用這個來區別于地獄，命名為無。『系業』的解釋有四種意義：一、就業的本體來辨別繫縛的意義。有漏的業，本體屬於三界，所以稱為三界系業。二、就得到果報來辨別繫縛的意義。有漏的業，受報之處一定在三界，所以稱為三界系業。三、就從業和果報的相對關係來辨別繫縛。
【English Translation】 English version 'Delightful Result' (the result of obtaining happiness). There are general and specific retributions. The result of general retribution is only in the realms of humans and gods. The delightful feeling of specific retribution, except for the hell realm, pervades the remaining four realms (hungry ghosts, animals, humans, gods). How is this known? As the Zaxinlun (Treatise on the Collection of Categories) says, there are four types of good karma: first, karma with immediate retribution; second, karma with retribution in the next life; third, karma with retribution in later lives; and fourth, karma with uncertain retribution. Among these four types, beings in the hell realm create three types, except for karma with immediate retribution, because there is no good retribution in hell. Beings in the remaining four realms fully create these four types of karma. It is clear that the remaining realms all have good retribution. According to the Chengshilun (Tattvasiddhi Shastra), the karma that is actually experienced can arise in all five realms (hell, hungry ghosts, animals, humans, gods). The delightful feelings obtained also pervade the five realms. Therefore, that treatise says that good karma has great benefit, obtaining the retribution of humans and gods, even Nirvana. Good karma has small benefit, even in the three evil paths (hell, hungry ghosts, animals), one can obtain a little happiness. As for karma of neutral feeling, according to the Vibhasa (Abhidharma Mahavibhasa Shastra), it can arise in both the human and god realms, with retribution in the Form Realm heavens. According to the Chengshilun (Tattvasiddhi Shastra), karma of neutral feeling can arise in all five realms, and the resulting retribution is also the same. The karma of the three types of feelings is briefly described above.
The meaning of karma bound to the Three Realms is distinguished in five aspects (1. Explanation of the name, 2. That which binds, 3. That which is bound, 4. Distinction of locations, 5. Antidote and severance).
First, explanation of the name. The Three Realms bound refers to karma bound to the Desire Realm, the Form Realm, and the Formless Realm. 'Desire' refers to the Desire Realm, attachment and love for the objects of the senses, which is called 'desire'. To distinguish it from the upper realms, it is called the 'Desire Realm'. However, beings in the Desire Realm are also attached to their own bodies, but they crave the five sense objects (form, sound, smell, taste, touch), which the lower realm has but the upper realms do not, so to distinguish it from the upper realms, it is named 'desire'. 'Form' refers to rupa (matter, form), named in contrast to the lower realm. It should be called 'without desire'. Because beings in this realm are attached to internal form and shape. From what they are attached to, it is called 'rupa'. Rupa is called 'Form Realm' to distinguish it from the realms above and below. 'Formless' refers to the absence of rupa (matter, form), named from what they have abandoned. It should be called the 'Mind Realm'. Because beings in this realm have severed the retribution of form. It is named 'Formless' to distinguish it from the lower realm. This is used to distinguish it from the lower realm, named without rupa. The explanation of 'bound karma' has four meanings: first, to distinguish the meaning of binding based on the substance of the karma. The substance of defiled karma belongs to the Three Realms, therefore it is called karma bound to the Three Realms. Second, to distinguish the meaning of binding based on obtaining the result. The place where defiled karma receives retribution is definitely in the Three Realms, therefore it is called karma bound to the Three Realms. Third, to distinguish the binding based on the relative relationship between karma and its result.
。於三界中。業果相縛。是故名為三界系業。故成實云。始從地獄乃至他化。于中受報名欲界系。始從梵世至色究竟。于中受報名色界系。始從空處乃至非想。于中受報名無色系。四對惑辨系。為其當界煩惱緣縛。故名系業。問曰。業果共相縛故名為系者。以何義故不名系果。偏雲系業。釋言。就果說系亦得。今據業門故名系業。又業是本故偏說之。又問。煩惱亦能系果。以何義故不說煩惱以之為系。偏雲系業。釋言。煩惱理亦是系。今就業門故云系業。又業正種故偏說之。問曰。無記不定報業何界繫乎。成實釋言。是欲界系。所以者何。能是欲界業果報故。又問。系業系法何別。釋言。系業局在三業。不通余法。若論系法。通業煩惱及彼相應心心法。等皆名系法。名義如是(此一門竟)。
次辨能系。于中有四。一漏無漏相對分別。有漏是系。無漏不定。小乘法中。一向不繫。大乘法中。無漏有二。一者真證。一向不繫。二者緣照。亦系不繫。望分段果。不集不招。故名不繫。望變易果。因果相縛。亦名為系。謂于變易世間之中。受果報故。二就善惡無記分別。若言業體定屬三界。又為當界煩惱縛故名系業者。一切有漏善惡無記。斯名系業。若言得果定屬三界。又在三界因果相縛。名為系者。有漏善惡名為系
【現代漢語翻譯】 現代漢語譯本：在三界之中，業和果報相互束縛，因此稱為三界系業。所以《成實論》說：『從地獄開始，直到他化自在天，在這些地方承受果報的，稱為欲界系。從梵天開始，直到色究竟天，在這些地方承受果報的，稱為色界系。從空無邊處開始，直到非想非非想處，在這些地方承受果報的，稱為無色界系。』這四種（三界）對應著煩惱，被各自境界的煩惱所束縛，所以稱為系業。有人問：『因為業和果報共同相互束縛，所以稱為系，那麼為什麼不稱為系果，而偏偏稱為系業呢？』解釋說：『就果報來說稱為系也可以，現在是根據業的角度來說，所以稱為系業。』而且業是根本，所以偏重說明它。又有人問：『煩惱也能束縛果報，為什麼不說煩惱是系，而偏偏稱為系業呢？』解釋說：『從道理上說，煩惱也是系，現在是從業的角度來說，所以稱為系業。』而且業是真正的因，所以偏重說明它。有人問：『無記不定報的業屬於哪個界系呢？』《成實論》解釋說：『是欲界系。』為什麼呢？因為它能夠成為欲界業的果報。又有人問：『系業和系法有什麼區別？』解釋說：『系業侷限於身、口、意三業，不包括其他法。如果說系法，那麼包括業、煩惱以及與它們相應的心理活動等，都可以稱為系法。』名義就是這樣（這一門結束）。 接下來辨析能系。其中有四種：第一，有漏和無漏相對分別。有漏是系，無漏不一定。在小乘佛法中，無漏一向不繫。在大乘佛法中，無漏有兩種：一種是真證，一向不繫；另一種是緣照，既系又不繫。就分段生死果報來說，不積集也不招感，所以稱為不繫。就變易生死果報來說，因和果報相互束縛，也稱為系。指的是在變易世間之中，承受果報。第二，就善、惡、無記來分別。如果說業的本體一定屬於三界，又被各自境界的煩惱所束縛，所以稱為系業，那麼一切有漏的善、惡、無記業，都可以稱為系業。如果說得到果報一定屬於三界，又在三界中因果相互束縛，稱為系，那麼有漏的善、惡業可以稱為系。
【English Translation】 English version: Within the Three Realms (Triloka), karma and its resultant effects are mutually bound, hence it is called 'Karma Bound to the Three Realms' (Triloka-baddha-karma). Therefore, the Satyasiddhi Shastra states: 'Beginning from the hells up to the Paranirmita-vasavartin heaven (the highest heaven of the desire realm), those who receive their retributive bodies within these realms are called 'Bound to the Desire Realm' (Kama-dhatu-baddha). Beginning from the Brahma world up to the Akanistha heaven (the highest heaven of the form realm), those who receive their retributive bodies within these realms are called 'Bound to the Form Realm' (Rupa-dhatu-baddha). Beginning from the Realm of Infinite Space up to the Realm of Neither Perception nor Non-Perception (the highest heaven of the formless realm), those who receive their retributive bodies within these realms are called 'Bound to the Formless Realm' (Arupa-dhatu-baddha).' These four correspond to the afflictions (kleshas), being bound by the afflictions of their respective realms, hence they are called 'bound karma'. Someone asks: 'Since karma and its resultant effects are mutually bound, hence it is called 'bound', then why is it not called 'bound result' (baddha-phala), but rather specifically called 'bound karma'?' The explanation is: 'It is also acceptable to call it 'bound' in terms of the result. However, we are now speaking from the perspective of karma, hence it is called 'bound karma'.' Moreover, karma is the root, so it is emphasized. Someone also asks: 'Afflictions can also bind the result, why is it not said that afflictions are the 'bound', but rather specifically called 'bound karma'?' The explanation is: 'In principle, afflictions are also 'bound'. However, we are now speaking from the perspective of karma, hence it is called 'bound karma'.' Moreover, karma is the true cause, so it is emphasized. Someone asks: 'To which realm does indeterminate karma (aniyata-vipaka-karma) that is neither good nor bad belong?' The Satyasiddhi Shastra explains: 'It is bound to the Desire Realm.' Why? Because it can be the resultant effect of karma in the Desire Realm. Someone also asks: 'What is the difference between 'bound karma' (baddha-karma) and 'bound dharma' (baddha-dharma)?' The explanation is: 'Bound karma is limited to the three karmas (of body, speech, and mind), and does not include other dharmas. If we speak of 'bound dharma', then it includes karma, afflictions, and their corresponding mental activities, all of which can be called 'bound dharma'.' Such are the meanings of the terms (this section ends). Next, we will discuss that which binds (the cause of bondage). There are four aspects to this: First, distinguishing between defiled (with outflows) and undefiled (without outflows). Defiled karma is binding, while undefiled karma is not necessarily so. In the Hinayana teachings, undefiled karma is always non-binding. In the Mahayana teachings, there are two types of undefiled karma: one is true realization (satya-jnana), which is always non-binding; the other is conditioned illumination (pratitya-aloka), which is both binding and non-binding. With respect to the fruit of segmented existence (Samsara), it neither accumulates nor attracts, hence it is called non-binding. With respect to the fruit of transformational existence (parinama-marana), cause and effect are mutually bound, hence it is also called binding. This refers to receiving the resultant effects within the world of transformational existence. Second, distinguishing between good, evil, and neutral karma. If it is said that the essence of karma necessarily belongs to the Three Realms, and is bound by the afflictions of its respective realm, hence it is called 'bound karma', then all defiled good, evil, and neutral karma can be called 'bound karma'. If it is said that receiving the resultant effect necessarily belongs to the Three Realms, and cause and effect are mutually bound within the Three Realms, hence it is called 'bound', then defiled good and evil karma can be called 'bound'.
業。無記不繫。無果報故。就彼善惡二業之中。不善之業定系欲界。善業有二。一定二亂。亂者所謂施戒等善。系屬欲界。定者所謂八禪定業。八中四禪。系屬色界。四空定業。系屬無色。三就身口意業分別。身口二業系屬欲色。意業一種。通系三界。四就罪福不動分別。罪者所謂不善之業。福者所謂散善之業。言不動者。八禪定業。此三種中。罪福二業。系屬欲界。不動業者。繫上二界(此二門竟)。
次辨所繫。于中有二。一對系業。明其所繫。二對系法。明其所繫。業所繫中分別有四。一就有漏無漏分別。依如毗曇。有漏報法從業所生。是業所繫。無漏不從有漏業生。非業所繫。若依成實。一切有漏皆從過去有漏業生。是業所繫。無漏之法。亦從過去施戒等生。但是業果而非業系。何故如是。經中說有不繫受故。又無漏法起必藉因。生必托緣。過去所修施戒等善。以之為緣。方便無漏以之為因。因力大故。所以不繫。論釋如是。若言因果共相屬著名之為系。理亦無傷。大乘法中。真證無漏。非業所繫。變易無漏。是業所繫。二三性分別。依如毗曇。無記法中報無記法。是其業果。為業所繫。余非業系。若依成實。有漏法中三性之法。皆從過去有漏業生。是業所繫。故彼論言。我說業報有其三種。善惡無記
【現代漢語翻譯】 現代漢語譯本 業。無記業不產生束縛，因為它沒有果報。在善業和惡業這兩種業中，不善的業必定束縛于欲界。善業有兩種：一定的和散亂的。散亂的善業，如佈施、持戒等，系屬於欲界。定的善業，如八禪定業，其中四禪定業系屬於色界，四空定業系屬於無色界。從身、口、意三業分別，身業和口業系屬於欲界和色界，意業則通於三界。從罪、福、不動業分別，罪是指不善的業，福是指散善的業，不動業是指八禪定業。在這三種業中，罪業和福業系屬於欲界，不動業系屬於色界和無色界（以上兩門辨析完畢）。
其次辨析所繫屬。其中有二：一對系業說明其所繫屬，二是對系法說明其所繫屬。在業所繫屬中，分別有四種情況：一是從有漏和無漏分別。依照《毗曇》的觀點，有漏的果報法是從業所生的，因此是業所繫屬的。無漏法不是從有漏業所生，因此不是業所繫屬的。如果依照《成實論》的觀點，一切有漏法都是從過去的有漏業所生，因此是業所繫屬的。無漏法也是從過去的佈施、持戒等善行所生，但只是業的果報而不是業的系屬。為什麼會這樣呢？因為經中說有不繫受的緣故。而且無漏法生起必定憑藉因，產生必定依託緣，過去所修的佈施、持戒等善行，可以作為它的緣，方便和無漏作為它的因。因為因的力量大，所以不被系屬。論中的解釋是這樣的。如果說因果共同相互屬著，稱之為系屬，道理上也沒有妨礙。在大乘佛法中，真證的無漏法不是業所繫屬的，變易的無漏法是業所繫屬的。二是三性（善、惡、無記）分別。依照《毗曇》的觀點，無記法中的果報無記法是業的果報，為業所繫屬，其餘的不是業所繫屬。如果依照《成實論》的觀點，有漏法中三性的法，都是從過去的有漏業所生，因此是業所繫屬的。所以該論說：『我說業報有三種，即善、惡、無記。』
【English Translation】 English version Karma. Unspecified karma does not produce bondage because it has no karmic retribution. Among the two types of karma, good and bad, bad karma is definitely bound to the desire realm (Kāmadhātu). Good karma is of two types: fixed and scattered. Scattered good karma, such as giving (dāna), keeping precepts (śīla), etc., is associated with the desire realm. Fixed good karma, such as the eight dhyānas (eight stages of meditative absorption), the four dhyānas are associated with the form realm (Rūpadhātu), and the four formless dhyānas are associated with the formless realm (Arūpadhātu). From the perspective of the three karmas of body, speech, and mind, the karmas of body and speech are associated with the desire and form realms, while the karma of mind is associated with all three realms. From the perspective of sinful, meritorious, and non-moving karma, sinful karma refers to unwholesome karma, meritorious karma refers to scattered wholesome karma, and non-moving karma refers to the eight dhyānas. Among these three types of karma, sinful and meritorious karma are associated with the desire realm, while non-moving karma is associated with the upper two realms (the analysis of these two aspects is complete).
Next, we distinguish what is bound. There are two aspects to this: first, to explain what karma binds, and second, to explain what dharma binds. Within what karma binds, there are four distinctions: first, from the perspective of defiled (with outflows, Sāsrava) and undefiled (without outflows, Anāsrava). According to the Abhidharma (Buddhist philosophical texts), defiled resultant dharmas arise from karma and are therefore bound by karma. Undefiled dharmas do not arise from defiled karma and are therefore not bound by karma. According to the Tattvasiddhi Śāstra (Treatise on the Accomplishment of Truth), all defiled dharmas arise from past defiled karma and are therefore bound by karma. Undefiled dharmas also arise from past giving, keeping precepts, etc., but are only karmic results and not karmic bonds. Why is this so? Because the sutras say that there are unfettered experiences. Moreover, the arising of undefiled dharmas necessarily relies on a cause and depends on conditions. The past practice of giving, keeping precepts, etc., can serve as its condition, and skillful means and undefiled wisdom can serve as its cause. Because the power of the cause is great, it is not bound. The commentary explains it this way. If we say that cause and effect are mutually related and attached, calling it bondage is also reasonable. In Mahayana Buddhism, truly realized undefiled dharmas are not bound by karma, while transformed undefiled dharmas are bound by karma. Second, from the perspective of the three natures (good, bad, and neutral). According to the Abhidharma, the resultant neutral dharmas among neutral dharmas are the results of karma and are bound by karma; the rest are not bound by karma. According to the Tattvasiddhi Śāstra, the dharmas of the three natures among defiled dharmas all arise from past defiled karma and are therefore bound by karma. Therefore, that treatise says: 'I say that there are three types of karmic retribution: good, bad, and neutral.'
。言善報者。有人過去修善法故今報純善。不善報者。不能男等貪慾之報。毒蛇蝎等瞋恚之報。如是一切。無記之報。義在可知。是業報故。是業所繫。又彼論言。諸所生法皆業為本。若無業本云何能生。故知。諸法皆業所繫。三內外分別。毗曇法中。眾生內報從業而生。是業所繫。外山河等一切境界。不從業生。非業所繫。問曰。一切山河大地乃是眾生依報之果。云何說言非業所繫。又人作善便生好處。若人造惡便生惡處。云何說言非業繫乎。毗曇釋言。外山河等。還用外法四大為因。不由業起故非業系。言作善業生於好處作不善業生惡處者。業力如風。善業風故。吹諸眾生。好處受樂。惡業風故。吹諸眾生。惡處受苦。然所住處。不由業起。故非業系。若依成實。一切內外皆是業果。並是所繫。問曰。外法非眾生數。先自有之。不由業有。云何說言是業繫乎。又復外法同類相生。如豆生豆麥生麥等。何用於業而云業果業所繫乎。成實釋言。外法雖復非眾生數。而是眾生共業果故。亦從業起。若言外法同類相生不由業者。是義不然。云何不然。如彼眾生。雖從父母和合所生。亦假于業。外法亦爾。雖復同類。迭相因起。由業。何傷。又一切物。不盡從於同類因生。如劫初時。一切萬物無因而起。明知。由業。由業生
【現代漢語翻譯】 現代漢語譯本： 關於善報，有些人因為過去修習善法，所以今生得到純粹的善報。關於不善報，例如不能成為男性的果報，是由於貪慾；被毒蛇蝎子所傷的果報，是由於瞋恚。像這樣的一切，以及無記的果報，其意義都是可以理解的，因為這些都是業的果報，是被業所束縛的。 此外，論中說：『一切所產生的法，都以業為根本。如果沒有業這個根本，又怎麼能夠產生呢？』因此可知，一切諸法都是被業所束縛的。 關於內外分別，在《毗曇》的觀點中，眾生內在的果報是從業而生，是被業所束縛的。而外在的山河等一切境界，不是從業而生，不是被業所束縛的。 有人問：『一切山河大地乃是眾生依報的果報，為什麼說不是被業所束縛的呢？又，人做善事便生在好的地方，如果人造惡業便生在惡的地方，為什麼說不是被業所束縛呢？』 《毗曇》解釋說：『外在的山河等，還是用外在的四大作為原因，不是由業而起，所以不是被業所束縛的。』至於說做善業生於好處，做不善業生惡處，這是因為業力就像風一樣，善業的風吹動眾生，使他們在好的地方享受快樂；惡業的風吹動眾生，使他們在惡的地方遭受痛苦。然而，他們所居住的地方，不是由業而起，所以不是被業所束縛的。 如果依據《成實論》的觀點，一切內外都是業的果報，都是被業所束縛的。 有人問：『外在的法不是眾生之數，本來就存在，不是由業而有，為什麼說是被業所束縛的呢？而且外在的法是同類相生，如豆生豆，麥生麥等，何必需要業，而說是業的果報，被業所束縛呢？』 《成實論》解釋說：『外在的法雖然不是眾生之數，但是眾生共同的業的果報，也是從業而起。』如果說外在的法是同類相生，不是由業所致，這種說法是不對的。為什麼不對呢？比如眾生，雖然是從父母和合所生，也需要憑藉業力。外在的法也是這樣，雖然是同類互相因生，但也是由於業力，這有什麼妨礙呢？而且一切事物，不都是從同類因生。比如劫初的時候，一切萬物都是無因而起，這明明知道是由於業力，由業力而生。
【English Translation】 English version: Regarding good retribution, some people receive purely good retribution in this life because they cultivated good deeds in the past. Regarding bad retribution, such as the retribution of not being able to become a man, it is due to greed; the retribution of being harmed by poisonous snakes and scorpions is due to hatred. Like all of these, and the retribution of neutral karma, their meanings are understandable because these are all the retributions of karma and are bound by karma. Furthermore, the treatise says: 'All phenomena that arise have karma as their root. If there is no root of karma, how can they arise?' Therefore, it is known that all phenomena are bound by karma. Regarding the distinction between internal and external, in the view of the Abhidharma (毗曇), the internal retribution of sentient beings arises from karma and is bound by karma. However, external environments such as mountains and rivers do not arise from karma and are not bound by karma. Someone asks: 'All mountains, rivers, and the earth are the result of the dependent retribution of sentient beings, so why is it said that they are not bound by karma? Also, if people do good deeds, they are born in good places; if people commit evil deeds, they are born in evil places, so why is it said that they are not bound by karma?' The Abhidharma explains: 'External mountains, rivers, etc., still use the external four great elements as their cause, not arising from karma, so they are not bound by karma.' As for saying that doing good karma leads to birth in good places and doing bad karma leads to birth in evil places, this is because the power of karma is like the wind. The wind of good karma blows sentient beings, causing them to enjoy happiness in good places; the wind of bad karma blows sentient beings, causing them to suffer in evil places. However, the places where they reside do not arise from karma, so they are not bound by karma. According to the view of the Tattvasiddhi Shastra (成實論), everything internal and external is the result of karma and is bound by karma. Someone asks: 'External phenomena are not part of the number of sentient beings; they exist originally and are not caused by karma, so why is it said that they are bound by karma? Moreover, external phenomena arise from similar kinds, such as beans producing beans, wheat producing wheat, etc., so why is karma needed, and why are they said to be the result of karma and bound by karma?' The Tattvasiddhi Shastra explains: 'Although external phenomena are not part of the number of sentient beings, they are the result of the collective karma of sentient beings and also arise from karma.' If it is said that external phenomena arise from similar kinds and are not caused by karma, this statement is incorrect. Why is it incorrect? For example, sentient beings, although born from the union of parents, also need to rely on the power of karma. External phenomena are also like this; although they arise from similar kinds mutually, it is also due to karma. What harm is there in that? Moreover, not all things arise from similar causes. For example, at the beginning of the kalpa (劫初), all things arose without a cause, which clearly shows that it is due to karma, arising from karma.
故是業所繫。四三聚分別。言三聚者。所謂色心非色非心。依如毗曇。色法之中。唯報五根及彼扶根色香味觸。是其業果。業之所繫。自餘一切方便長養眼等五根及外五塵。皆非業果。非業所繫。心法之中。唯有報生心心數法。是其業果。業之所繫。自餘一切三性心法。皆非業果。非業所繫。非心法中。唯有命根無想天報眾生種類及彼相應生住滅等。是其報法業之所繫。余皆非報。非業所繫。若依成實。有漏法中。一切色法。一切心法。及非色心。通是業果。是業所繫。上來四門。對業分別。次對系法明其所繫。依如毗曇。欲界地中一切有漏。為欲界中煩惱緣縛。名欲界系。色界地中一切有漏。為色界中煩惱緣縛。名色界系。無色亦爾。成實論中不存此義(此三門竟)。
次就處所分別系相。依如毗曇。欲界系業。唯欲界起。受報之時。亦在欲界。色界系業。起在欲色。受報之時。唯在色界。不通余處。無色界業。三界通起。受報之時。必在無色。問曰。何故地獄之中得起上業。身在上界不起下業。釋言。以其界地斷故。身生上界。下地法斷。是故在上不起下業。問曰。若既欲界系業唯欲界受非余處者。如經中說。洗僧之福。得生梵世。洗僧散善。是欲界業。云何而得上界受乎。釋言。洗僧福德因緣導生禪定。
【現代漢語翻譯】 現代漢語譯本 因此，這些都是被業力所束縛的。四門和三聚對它們進行區分。所謂三聚，指的是色（rupa，物質）、心（citta，精神）和非色非心（neither rupa nor citta）。 根據《阿毗達磨》（Abhidharma）的觀點，在色法（rupa-dharma，物質現象）中，只有果報所生的五根（五種感官能力）以及扶助五根的色、香、味、觸才是業的果報，是被業力所束縛的。其餘一切爲了方便而滋養眼等五根以及外在的五塵（五種感官對像），都不是業的果報，不受業力束縛。 在心法（citta-dharma，精神現象）中，只有果報所生的心和心所法（cetasika，心理作用）才是業的果報，是被業力所束縛的。其餘一切具有三種性質（善、惡、無記）的心法，都不是業的果報，不受業力束縛。 在非心法（non-citta-dharma，非精神現象）中，只有命根（jivitindriya，生命力）、無想天（Asaññasatta，無想有情天）的果報眾生種類以及與它們相應的生、住、滅等才是果報之法，是被業力所束縛的。其餘都不是果報，不受業力束縛。 如果按照《成實論》（Satyasiddhi Shastra）的觀點，有漏法（sasrava-dharma，有煩惱的法）中，一切色法、一切心法以及非色非心，都通通是業的果報，是被業力所束縛的。 以上是四門對業的分別。接下來針對繫縛之法，闡明其所繫縛的對象。根據《阿毗達磨》的觀點，欲界地（Kamadhatu，慾望界）中的一切有漏法，被欲界中的煩惱所束縛，稱為欲界系。地（此處原文缺失，應為色界或無色界）中的一切有漏法，被（此處原文缺失，應為色界或無色界）中的煩惱所束縛，稱為系。無色界（Arupadhatu，無色界）也是如此。《成實論》中不認可這種觀點（以上三種分類結束）。 接下來就處所來分別繫縛的相狀。根據《阿毗達磨》的觀點，欲界系業，只在欲界產生，受報的時候，也在欲界。系業（此處原文缺失，應為色界或無色界），產生於欲界和色界，受報的時候，只在（此處原文缺失，應為色界或無色界），不通往其他地方。無業（此處原文缺失，應為色界或無色界），三界都可以產生，受報的時候，一定在無色界。 有人問：為什麼地獄之中可以產生上界的業，而身在上界卻不能產生地獄的業？回答說：因為界地斷絕的緣故。身體生在上界，地獄的法已經斷絕，所以在上界不能產生地獄的業。 有人問：如果欲界系業只能在欲界受報，不能在其他地方受報，那麼經典中說，洗僧的福報，可以生到梵世（Brahmaloka，色界天）。洗僧是散善，是欲界的業，為什麼可以在上界受報呢？回答說：洗僧的福德因緣引導產生了禪定。
【English Translation】 English version Therefore, these are all bound by karma. The four doors and three aggregates distinguish them. The so-called three aggregates refer to rupa (form, matter), citta (mind, consciousness), and neither rupa nor citta (neither form nor mind). According to the Abhidharma, among rupa-dharma (material phenomena), only the five sense faculties (five roots) produced by retribution, as well as the color, smell, taste, and touch that support the five roots, are the result of karma and are bound by karma. All other means of facilitating and nourishing the five roots such as the eyes, as well as the external five sense objects (five dusts), are not the result of karma and are not bound by karma. Among citta-dharma (mental phenomena), only the mind and mental factors (cetasikas) produced by retribution are the result of karma and are bound by karma. All other mental phenomena with the three natures (wholesome, unwholesome, and neutral) are not the result of karma and are not bound by karma. Among non-citta-dharma (non-mental phenomena), only the life force (jivitindriya), the retribution of beings in the Asaññasatta (the realm of non-perception), and the arising, abiding, and ceasing that correspond to them are the laws of retribution and are bound by karma. The rest are not retribution and are not bound by karma. According to the Satyasiddha Shastra, among the sasrava-dharma (defiled dharmas), all rupa-dharma, all citta-dharma, and neither rupa nor citta are all the result of karma and are bound by karma. The above are the four doors distinguishing karma. Next, regarding the binding dharmas, it clarifies what they bind. According to the Abhidharma, all defiled dharmas in the Kamadhatu (desire realm) are bound by the afflictions in the desire realm, and are called desire realm-bound. All defiled dharmas in the ** (missing text, should be either Rupadhatu or Arupadhatu) are bound by the afflictions in the ** (missing text, should be either Rupadhatu or Arupadhatu), and are called **-bound. The Arupadhatu (formless realm) is also the same. The Satyasiddha Shastra does not accept this view (the above three categories are finished). Next, the characteristics of binding are distinguished based on location. According to the Abhidharma, karma bound to the desire realm arises only in the desire realm, and when retribution is received, it is also in the desire realm. Karma bound to the ** (missing text, should be either Rupadhatu or Arupadhatu) arises in the desire realm and the Rupadhatu (form realm), and when retribution is received, it is only in the ** (missing text, should be either Rupadhatu or Arupadhatu), and does not extend to other places. Karma bound to the ** (missing text, should be either Rupadhatu or Arupadhatu) can arise in all three realms, and when retribution is received, it must be in the Arupadhatu. Someone asks: Why can karma of the upper realm arise in the lower realm, but the body in the upper realm cannot produce karma of the lower realm? The answer is: Because the realm is cut off. When the body is born in the upper realm, the laws of the lower realm have been cut off, so karma of the lower realm cannot arise in the upper realm. Someone asks: If karma bound to the desire realm can only be received in the desire realm and cannot be received in other places, then the sutras say that the merit of washing the Sangha can lead to rebirth in the Brahmaloka (Brahma world, form realm). Washing the Sangha is scattered goodness, which is karma of the desire realm, so why can it be received in the upper realm? The answer is: The meritorious causes and conditions of washing the Sangha lead to the arising of dhyana (meditative absorption).
故生梵世。非洗僧福親能生彼。經就遠緣故。說洗僧得生梵世。又問。禪定是上界業。唯上界受非地獄者。經說。修慈正報梵世。後生欲界身心無惱。云何而言非地獄受。釋云。慈體是上界業。唯上界受。經中所說。後生欲界身無惱者。彼修慈時。前後方便。身口柔軟不惱眾生。此之方便是欲界善故生欲界。身心無惱。若依成實。三界系業當地亦起。在他界中亦得寄起。如在欲界修起八禪。則是地獄寄起上業。又在上界起邪見等。則是寄起地獄不善。又如初禪婆伽梵王語諸梵眾。汝但住此。我能令汝盡老死邊。汝等不須詣瞿曇所。亦是寄起欲界不善。又諸梵等。見佛禮拜發言讚歎。則是寄起欲界善業。問曰。上界邪見等心是無記法。云何說言地獄不善。成實釋言。經說。邪見是苦因緣。其猶苦報所有四大一切皆苦。邪見如是。云何無記。是不善故。系屬欲界。又成實中。三界之果。亦得寄受。如上二界。報欲盡時。心生憂惱。此之惱苦。系屬欲界。上界寄受。又經中說。洗僧之福。得生梵世。亦是上界寄受欲果。又經中說。修慈因緣。正生梵世。後生欲界身心無惱。亦是欲界寄受上報。大乘法中。同成實說。一切諸業。皆得寄起。悉得寄受。乃至正報。亦是寄受。非直殘氣(此四門竟)。
次辨治斷。于中有二
。一總明治斷。二隨位別論。所言總者。毗曇法中。不善思業。煩惱相應。正斷其體。以斷體故。此業盡處。名為數滅。自餘一切身口惡業。及諸善業。但斷業思繫縛之義。不斷業體。不斷業體。故不名數滅。成實法中。斷煩惱故。令業不起。名為斷業。然彼宗中。由斷煩惱。令業不起。悉是數滅。不同毗曇。有是有非。故彼論言。見斷法者。謂示相慢及彼所起諸餘法也。修斷法者。不示相慢及彼所起諸餘法也。示相我慢是見諦惑。所起法者。謂此所生業及苦果。不示相慢是修道惑。所起法者。謂此所生業及苦果。故知斷處則是數滅。大乘法中。亦斷業體。以知諸業妄想心起本無法故。總相如是。次約諸位別以論之。依如毗曇。三塗惡業。有是見斷。有是修斷。凡夫先來。依見諦惑。所起之業。見道時斷。凡夫先來。依修道惑。所起之者。欲界修道九無礙斷。此義如后四業章中具廣分別。欲界地中人天所受別報惡業。得那含時一切皆斷。人天善業。得那含時。永斷繫縛。生上地時。永更不行。上界善業。隨地各別九無礙道斷其繫縛。生上地時。入涅槃時。永更不行。若依成實。三塗惡業。一向在於見道中斷。問曰。毗曇三塗業中分為兩分。有是見斷。有是修斷。何故成實。三塗惡業唯見道斷。釋言。兩宗辨惑各異。毗
曇法中。凡夫並起見諦修道二輪煩惱。迷理生者。是見諦惑。緣事生者。是修道惑。此二種惑。併發三塗不善意業。造業已竟。恒有能得法。得彼往業。系屬行人。入見道時。見惑所起不善家。得一切皆斷。欲界修道九無礙時。修惑所起不善家。得一切皆斷。故分兩處。身口二業。唯修惑起。彼是世斷剎那斷故。無得得之。但為欲界業思。繫縛。斷業思時。彼縛亦斷。故名為斷。成實法中。凡夫之時唯起見惑。修惑成就而不現行。何故如是。彼宗之中。一切煩惱皆有取性。凡夫起惑取性則重。見道時斷。是故凡夫所起煩惱。悉名見惑。聖人起惑。取性輕微。凡夫起惑。不能如是。故凡夫時。不起修惑。良以彼宗凡時唯起見諦惑。故三塗惡業。悉見惑起。是故一切唯見道斷。欲界人天別報惡業。及與欲界一切善業。得那含時。一切不行。于中雖有禮拜等善。名用心起。是無漏善。非欲界業。上界善業。隨斷結處。一切不生。于中雖修禪定等業。名用心起。非是系業。大乘法中。三塗惡業未起之者。至種姓時。畢竟不起。已起之者。有重有輕。重為定系。輕為不定。所言定者。有三種定。一者時定。現生后時定受報故。二者報定。定得果故。三者處定。定於三塗受果報故。言不定者。亦有三種。一時不定。現生后時無定在
【現代漢語翻譯】 現代漢語譯本 曇法中（Dharmatrata）。凡夫同時生起見諦（darśana-mārga，見道）和修道（bhāvanā-mārga，修道）兩種輪轉的煩惱。對真理迷惑而產生的，是見諦惑；因外境事物而產生的，是修道惑。這兩種惑，共同引發三塗（trayaḥ gatayaḥ，三惡道）的不善意業。造業完畢后，總有一種『能得法』，得到那些過去的惡業，將修行者束縛。進入見道時，見惑所引發的不善之業，其『得』全部斷除。在欲界修道九無礙道（nava anantarya，九無間道）時，修惑所引發的不善之業，其『得』全部斷除。所以（見惑和修惑的斷除）分為兩個階段。（凡夫的）身口二業，僅僅由修惑引發，因為它們是世間斷、剎那斷，所以沒有『得』可以獲得。但（凡夫的身口二業）被欲界的業思所束縛，斷除業思時，那種束縛也隨之斷除，所以稱之為『斷』。 成實宗（Satya-siddhi-śāstra）認為，凡夫之時僅僅生起見惑，修惑雖然成就但並不顯現。為什麼會這樣呢？因為在該宗派中，一切煩惱都具有『取性』。凡夫生起惑時，『取性』就重，見道時斷除。因此，凡夫所生起的煩惱，全部稱為見惑。聖人生起惑時，『取性』輕微，凡夫生起惑時，不能像聖人那樣。所以凡夫之時，不生起修惑。正因為該宗派認為凡夫之時僅僅生起見諦惑，所以三塗的惡業，全部由見惑引發。因此，一切（惡業）僅僅在見道時斷除。欲界人天的別報惡業，以及欲界的一切善業，在那含（anāgāmin，不還果）時，全部不再產生。其中雖然有禮拜等善行，但名為『用心起』，是無漏善，不是欲界之業。上界的善業，隨著斷結之處，全部不生起。其中雖然修習禪定等業，但名為『用心起』，不是繫縛之業。 大乘佛法中，三塗的惡業，未生起者，到種姓（gotra，種性）時，畢竟不再生起。已經生起者，有輕有重。重的為『定系』，輕的為『不定』。所謂『定』，有三種『定』：一是『時定』，現世或後世必定受報；二是『報定』，必定得到果報；三是『處定』，必定在三塗受果報。所謂『不定』，也有三種：一是『時不定』，現世或後世，時間不定。
【English Translation】 English version Dharmatrata said: Ordinary beings simultaneously generate both the afflictions of the 'wheel' of seeing the truth (darśana-mārga, the path of seeing) and the 'wheel' of cultivating the path (bhāvanā-mārga, the path of cultivation). Those arising from delusion about the truth are the afflictions of seeing the truth; those arising from external matters are the afflictions of cultivating the path. These two types of afflictions together trigger unwholesome volitional actions (karma) leading to the three evil destinies (trayaḥ gatayaḥ, three evil realms). After the karma is created, there is always a 'law of attainment' that obtains those past unwholesome karmas, binding the practitioner. Upon entering the path of seeing, the 'attainment' of all unwholesome actions arising from the afflictions of seeing is severed. During the nine unobstructed paths (nava anantarya, nine unobstructed paths) of cultivating the path in the desire realm, the 'attainment' of all unwholesome actions arising from the afflictions of cultivation is severed. Therefore, (the severing of the afflictions of seeing and the afflictions of cultivation) is divided into two stages. The physical and verbal actions (of ordinary beings) are solely triggered by the afflictions of cultivation, because they are worldly severances, momentary severances, so there is no 'attainment' to be obtained. However, (the physical and verbal actions of ordinary beings) are bound by the volitional thought of karma in the desire realm. When the volitional thought of karma is severed, that binding is also severed, so it is called 'severance'. The Satyasiddhi-śāstra school holds that ordinary beings only generate the afflictions of seeing the truth, while the afflictions of cultivation are accomplished but do not manifest. Why is this so? Because in that school, all afflictions have a nature of 'grasping'. When ordinary beings generate afflictions, the 'grasping nature' is heavy, and it is severed upon seeing the truth. Therefore, the afflictions generated by ordinary beings are all called afflictions of seeing the truth. When sages generate afflictions, the 'grasping nature' is slight; ordinary beings cannot generate afflictions in the same way as sages. Therefore, ordinary beings do not generate afflictions of cultivation. Precisely because that school believes that ordinary beings only generate the afflictions of seeing the truth, all unwholesome karmas of the three evil destinies are triggered by the afflictions of seeing the truth. Therefore, all (unwholesome karmas) are severed only upon seeing the truth. The distinct retribution of unwholesome karmas of humans and gods in the desire realm, as well as all wholesome karmas of the desire realm, completely cease to arise at the stage of anāgāmin (non-returner). Although there are wholesome actions such as prostrations among them, they are called 'arising from the mind', which are unconditioned wholesome actions, not karmas of the desire realm. The wholesome karmas of the upper realms completely do not arise along with the severing of the fetters. Although one cultivates practices such as meditation among them, they are called 'arising from the mind', not binding karmas. In Mahayana Buddhism, the unwholesome karmas of the three evil destinies, those that have not yet arisen, will definitely not arise upon reaching the gotra (lineage). Those that have already arisen are either light or heavy. The heavy ones are 'definitely bound', and the light ones are 'indefinite'. The so-called 'definite' has three types of 'definiteness': first, 'definiteness of time', definitely receiving retribution in the present or future life; second, 'definiteness of retribution', definitely obtaining the result; third, 'definiteness of place', definitely receiving the result in the three evil destinies. The so-called 'indefinite' also has three types: first, 'indefiniteness of time', the time is indefinite, whether in the present or future life.
故。二報不定。遇緣則受無緣不受。三處不定。於六道中。得受便受。無定所故。彼定業者。種姓時斷。不復用之。受惡果報。以種姓上生自在故。彼不定業。初地時斷。故地經中宣說。初地離惡道畏。又地持云。解行菩薩。轉惡趣報入歡喜地。明知。初地惡業永盡。解行已還。以悲願力用之受生。故地持云。種姓解行。或生惡道。又涅槃云。地前菩薩。過去世中微塵等業。以願力故。一切悉受。問曰。論說種姓菩薩超過聲聞辟支佛上。聲聞法中入見道時。已於惡道畢竟不受。云何種姓乃至解行猶受惡道。釋言。二乘于生死中一向厭離。不願不墮。故見道時。三惡道業畢竟不受。地前菩薩。悲願隨物。故於三塗受惡果報。若爾地上何故不受。以業盡故。欲界人天別報惡業。亦至初地畢竟永盡。惡業如是。人天善業未起之者。至初地時。見法空寂。舍離取著。不復更起。若復通論。種姓已上。見諸法如。不復起之。已起之者。亦有二種。一者定系取性心起。二者不定隨順世諦。假名心起。彼定系中。有正有習。不定亦然。定中正者。種姓時盡。不復用之受生三有。以種姓上於六道中生自在故。定中習者。種姓已上。以悲願力轉為不定。用之受生。至初地時。究竟窮盡。故初地上名出世間。故彼法花優婆提舍。宣說初地為
離分段。又楞伽云。初地菩薩。得二十五三昧。離二十五有。明知。初地三有報盡。不定之中所有正業。初地已上。猶用受身。彼初地上雖復內有法性之身。猶雜彼報。故大品中。宣說七地有其肉身。良在於此。至八地時。究竟窮盡。故涅槃云。八地已上名阿那含。不復還來二十五有。又不更受臭身蟲身。不定之中。微細習氣。至佛乃窮。以十地還未窮盡故。不得名為斷有頂種。唯佛盡故。獨佛善斷有頂種也。三界系業。略之云爾。
三時報業義五門分別(釋名辨相一 定其業體二 界趣分別三 因緣分別四 得果多少遲速分別五)
第一釋名辨其相。三報業者。所謂現生后報業也。受果於今。名之為現。次現報起。目之為生。過生方受。謂之為后。現起善惡。造作彼報。名三報業。名義如是。相狀如何。開合不定。或分為二。謂定不定。三時定受。名之為定。不定受者。名為不定。或分為三。以時統攝。無出現生后時業也。良以受報無出現生后報時故。定不定業得現報者。通名現業。生后亦然。或分為四。如經中說。前三種上。更加一種不定報業。則以為四。若現作業。現還受之。現若不受。于即不受名現報業。若現作業。次生應受生。若不受于即不受名生報業。若現作業生后應受。后若不受。于即不
【現代漢語翻譯】 現代漢語譯本 此外，《楞伽經》中說，初地菩薩獲得二十五種三昧（samādhi，禪定），脫離二十五種有（bhava，存在）。這清楚地表明，初地菩薩的三有（kāma-bhava，欲有；rūpa-bhava，色有；arūpa-bhava，無色有）之果報已經終結。在不定業之中，那些屬於正業的，即使是初地以上的菩薩，仍然會用來接受身軀。雖然初地菩薩內在具有法性之身，但仍然混雜著果報。因此，《大品般若經》中宣說七地菩薩仍然有肉身，原因就在於此。到了八地菩薩時，這些果報才究竟窮盡。所以《涅槃經》中說，八地以上的菩薩被稱為阿那含（anāgāmin，不還果），不再返回二十五有，也不再承受臭身蟲身。在不定業之中，那些微細的習氣，要到成佛時才能徹底窮盡。因為十地菩薩還沒有完全窮盡這些習氣，所以不能被稱為斷除有頂（bhava-agga，三界之頂）之種子。只有佛才能完全斷除有頂之種子。以上是對三界系業的簡略說明。
三時報業義，從五個方面進行分別：（一、解釋名稱，辨別相狀；二、確定其業的體性；三、從界和趣進行分別；四、從因緣進行分別；五、從獲得果報的多少和遲速進行分別）
第一，解釋名稱，辨別其相狀。三報業，指的是現報業、生報業和后報業。在今生接受果報的，稱為現報。緊接著現報而生起的，稱為生報。過一生之後才接受果報的，稱為后報。現在生起善惡，造作那些果報的，就稱為三報業。名稱和含義就是這樣。那麼，相狀如何呢？開合不定。或者分為兩種，即定業和不定業。在三時中必定接受果報的，稱為定業。不一定接受果報的，稱為不定業。或者分為三種，以時間來統攝，沒有出現、生、后三種時間之外的業。這是因為接受果報沒有出現、生、后三種時間之外的情況。定業和不定業中得到現報的，都統稱為現業。生報和后報也是這樣。或者分為四種，如經中所說，在前三種的基礎上，再加上一種不定報業，就成為四種。如果現在造作的業，現在就接受果報，如果現在不接受果報，就永遠不會接受果報，這稱為現報業。如果現在造作的業，來世應該接受果報，如果來世不接受果報，就永遠不會接受果報，這稱為生報業。如果現在造作的業，在來世之後應該接受果報，如果來世之後不接受果報，就永遠不會接受果報。
【English Translation】 English version Furthermore, the Laṅkāvatāra Sūtra states that a Bodhisattva of the first bhūmi (ground) attains twenty-five samādhis (states of meditative absorption) and is liberated from twenty-five bhavas (existences). This clearly indicates that the retribution of the three bhavas (kāma-bhava, the realm of desire; rūpa-bhava, the realm of form; arūpa-bhava, the realm of formlessness) for a Bodhisattva of the first bhūmi has come to an end. Among indeterminate karma, those that are considered righteous actions are still used by Bodhisattvas above the first bhūmi to receive bodies. Although a Bodhisattva of the first bhūmi possesses a Dharma-nature body internally, it is still mixed with retribution. Therefore, the Mahāprajñāpāramitā Sūtra proclaims that Bodhisattvas of the seventh bhūmi still have physical bodies, and this is the reason. By the time one reaches the eighth bhūmi, these retributions are completely exhausted. Hence, the Nirvana Sūtra states that those above the eighth bhūmi are called Anāgāmin (non-returners), and they no longer return to the twenty-five existences, nor do they receive foul or insect bodies. Among indeterminate karma, subtle habitual tendencies are only completely exhausted upon attaining Buddhahood. Because the ten bhūmis have not yet completely exhausted these tendencies, they cannot be called the severance of the seed of bhava-agga (the peak of existence). Only the Buddha completely exhausts it, and only the Buddha is skilled at severing the seed of bhava-agga. The karma that binds beings to the three realms is briefly explained as such.
The meaning of the karma of the three times is distinguished in five aspects: (1. Explaining the names and distinguishing the characteristics; 2. Determining the nature of the karma; 3. Distinguishing from the realms and destinies; 4. Distinguishing from the causes and conditions; 5. Distinguishing from the amount and speed of obtaining the results)
First, explaining the names and distinguishing the characteristics. The karma of the three retributions refers to the karma of present retribution, subsequent retribution, and later retribution. Receiving the result in this life is called present retribution. What arises immediately after the present retribution is called subsequent retribution. Receiving the result after another life is called later retribution. The arising of good and evil in the present, creating those retributions, is called the karma of the three retributions. The names and meanings are as such. So, what are the characteristics like? The opening and closing are uncertain. Or it is divided into two types, namely, determinate karma and indeterminate karma. Receiving the result certainly in the three times is called determinate karma. Not necessarily receiving the result is called indeterminate karma. Or it is divided into three types, encompassing the times, without karma outside of the three times of arising, subsequent, and later. This is because there is no situation of receiving retribution outside of the three times of arising, subsequent, and later. Determinate and indeterminate karma that receive present retribution are collectively called present karma. The same is true for subsequent and later retribution. Or it is divided into four types, as stated in the sutras, adding one type of indeterminate retribution karma on top of the previous three types, thus becoming four types. If the karma created in the present is received in the present, and if it is not received in the present, it will never be received, this is called present retribution karma. If the karma created in the present should be received in the next life, and if it is not received in the next life, it will never be received, this is called subsequent retribution karma. If the karma created in the present should be received after the next life, and if it is not received after the next life, it will never be received.
受名后報業。若現作業。於三時中。遇緣便受。不遇不受。名不定報。或離為八。向前四業。望果各有定與不定。故有八也。相狀如何。有業屬現還於現時定受果報。則以為一。有業屬現而於現在受果不定。遇緣便受不遇不受。則以為二。有業屬生而於生時定受果報。則以為三。有業屬生而於生時受報不定。緣會便受不遇不受。則以為四。有業屬后而於后時定受果報不可移轉。則以為五。有業屬后而於后時受報不定。緣會便受不會不受。則以為六。有業不定屬於三時。而於三時定得果報不可差脫。則以為七。有業不定屬於三時而於三時受報不定。緣會便受不會不受。則以為八。此八種中。義別有四。如經中說。一者時定而報不定。二者報定而時不定。三時報俱定。四時報俱不定。相狀如何。就彼三時定業之中。分為兩句。定得報者。以為一句。時報俱定。不定得者。復為一句。時定而報不定。就彼不定三時業中亦分兩句。定得報者。以為一句。報定而時不定。不定得者復為一句。時之與報。二俱不定(此一門竟)。
次辨業體。若對三報以定其業。此相易分。一切業中現所受者。說為現業。次生受者。說為生業。后中受者。說為后業。若就四業以定其相分別有二。一隨心分別。求現報者。說為現業。求生報者。
【現代漢語翻譯】 現代漢語譯本 受名后報業（karma that bears fruit in a later time after receiving its designation）。如果現在造作的業（karma created in the present）。在三個時段（三時）中，遇到因緣（yuán – conditions）就會承受果報，沒有遇到因緣就不會承受果報，這叫做不定報（bù dìng bào – uncertain retribution）。或者可以分為八種。之前的四種業，就其果報而言，各有定與不定，所以有八種情況。它們的相狀如何呢？ 有一種業屬於現時（xiàn shí – present time），並且在現時必定承受果報，這可以算作第一種。有一種業屬於現時，但在現在承受果報是不確定的，遇到因緣就會承受，沒有遇到因緣就不會承受，這可以算作第二種。有一種業屬於來生（lái shēng – next life），並且在來生必定承受果報，這可以算作第三種。有一種業屬於來生，但在來生承受果報是不確定的，因緣聚合就會承受，沒有遇到就不會承受，這可以算作第四種。 有一種業屬於后時（hòu shí – subsequent time），並且在後時必定承受果報，不可轉移，這可以算作第五種。有一種業屬於后時，但在後時承受果報是不確定的，因緣聚合就會承受，沒有遇到就不會承受，這可以算作第六種。有一種業不確定屬於哪個三時（過去、現在、未來），但在三個時段必定得到果報，不可差錯，這可以算作第七種。有一種業不確定屬於哪個三時，並且在三個時段承受果報是不確定的，因緣聚合就會承受，沒有遇到就不會承受，這可以算作第八種。 在這八種業中，意義上可以分為四種，如經中所說：第一種是時間確定而果報不確定；第二種是果報確定而時間不確定；第三種是時間和果報都確定；第四種是時間和果報都不確定。它們的相狀如何呢？就在那三時定業（sān shí dìng yè – karma with fixed timing in three periods）之中，分為兩句：必定得到果報的，作為一句，即時間和果報都確定；不一定得到果報的，又作為一句，即時間確定而果報不確定。就在那不確定三時的業中，也分為兩句：必定得到果報的，作為一句，即果報確定而時間不確定；不一定得到果報的，又作為一句，即時間和果報都不確定（這一門結束）。 接下來辨別業的本體。如果根據三報（現報、生報、后報）來確定業，這種相狀容易區分。一切業中現在所承受的，稱為現業（xiàn yè – karma of the present）；來生所承受的，稱為生業（shēng yè – karma of the next life）；后時所承受的，稱為后業（hòu yè – karma of the subsequent time）。如果就四業（四種業）來確定其相狀，分別有兩種：一是隨心分別，求現報的，稱為現業。
【English Translation】 English version Karma that bears fruit in a later time after receiving its designation is called 'subsequent retribution karma' (受名后報業). If karma is created in the present, and within the three periods (三時), it will bear fruit when conditions (yuán) are met, and will not bear fruit if conditions are not met. This is called 'uncertain retribution' (不定報). Or it can be divided into eight types. The previous four types of karma, in terms of their retribution, each have fixed and uncertain aspects, hence there are eight situations. What are their characteristics? There is karma that belongs to the present time (現時) and will definitely bear fruit in the present time; this can be considered the first type. There is karma that belongs to the present time, but it is uncertain whether it will bear fruit in the present; it will bear fruit when conditions are met, and will not bear fruit if conditions are not met; this can be considered the second type. There is karma that belongs to the next life (來生) and will definitely bear fruit in the next life; this can be considered the third type. There is karma that belongs to the next life, but it is uncertain whether it will bear fruit in the next life; it will bear fruit when conditions come together, and will not bear fruit if they do not; this can be considered the fourth type. There is karma that belongs to a subsequent time (后時) and will definitely bear fruit in that subsequent time, unchangeably; this can be considered the fifth type. There is karma that belongs to a subsequent time, but it is uncertain whether it will bear fruit in that subsequent time; it will bear fruit when conditions come together, and will not bear fruit if they do not; this can be considered the sixth type. There is karma that does not belong to any of the three times (past, present, future) with certainty, but will definitely receive retribution in the three periods, without fail; this can be considered the seventh type. There is karma that does not belong to any of the three times with certainty, and it is uncertain whether it will bear fruit in the three periods; it will bear fruit when conditions come together, and will not bear fruit if they do not; this can be considered the eighth type. Among these eight types of karma, there are four distinctions in meaning, as stated in the sutras: the first is that the time is fixed but the retribution is uncertain; the second is that the retribution is fixed but the time is uncertain; the third is that both time and retribution are fixed; the fourth is that both time and retribution are uncertain. What are their characteristics? Within those karmas with fixed timing in three periods (三時定業), divide into two sentences: those that will definitely receive retribution are one sentence, i.e., both time and retribution are fixed; those that may not receive retribution are another sentence, i.e., the time is fixed but the retribution is uncertain. Within those karmas with uncertain timing in three periods, also divide into two sentences: those that will definitely receive retribution are one sentence, i.e., the retribution is fixed but the time is uncertain; those that may not receive retribution are another sentence, i.e., both time and retribution are uncertain (this section ends). Next, distinguish the substance of karma. If we determine karma based on the three retributions (present retribution, next life retribution, subsequent retribution), this aspect is easy to distinguish. Among all karmas, that which is received in the present is called 'present karma' (現業); that which is received in the next life is called 'next life karma' (生業); that which is received in a subsequent time is called 'subsequent karma' (后業). If we determine its characteristics based on the four karmas, there are two distinctions: first, distinguishing according to intention, that which seeks present retribution is called 'present karma'.
說為生業。求后報者。說為后業。心無期為。而造業者。說為不定。二就業相隨義分別。如成實說。利而不重。是現報業。所謂于佛及諸賢聖父母等所。數起善惡。數起名利。起不殷至說為不重。以求上境數起善惡。故得現報。若於上境重心作業。此報廣大。非現能受。是故偏簡不重之者為現報業。問曰。若言利而不重得現報者。末利夫人一食施佛。便得現果。何待利乎。釋言。有以。利而不重得現報者。是現報業而得現果。就因為論。不據其緣。末利夫人一食施佛而得果者。約心以分。是現報業。求現報故。若就業相以分四業。此不定業。得現果報非現報業。以不利故。但可為緣助彼過去不定報業而受今果。不關緣事。重而不利。是生報業。謂五逆等於一境上。不過起於一逆兩逆。故曰不利。于上境界。起此違害。非極重心。不能成辨。故說為重。此報重故。不得現受。何故如是。以身小故。則無大苦。以命促故。便無久惱。是故現在不受重報。五逆之業。引報促故。不至后中。故生受之。亦利亦重。是后報業。所謂輪王菩薩業等。彼業難成。非數不就。是故須利。彼報難階。殷至方克。是故須重。以難成故。后中受之。不利不重。是不定業。就此業中。現及不定。善惡通論。生報業中。偏說其惡。后報業中。偏彰
【現代漢語翻譯】 現代漢語譯本 說爲了維持生計而造作的行為，稱為現業（指當下產生影響的行為）。爲了追求未來回報而造作的行為，稱為后業（指未來產生影響的行為）。內心沒有明確期限而造作的行為，稱為不定業（指不確定何時產生影響的行為）。 關於二種業（現業和后業）的相互關係和意義的區分，如《成實論》所說：『輕利而不重』，是現報業（指當下獲得果報的行為）。例如，對於佛、諸賢聖、父母等，多次行善或作惡，多次追求名利，但心意不夠懇切，這被稱為『不重』。因為爲了追求更高的境界而多次行善或作惡，所以能得到現世的果報。如果在殊勝的對境上以極大的誠心造業，這種果報非常廣大，不是今生能夠承受的，所以特別指出『不重』的行為是現報業。 有人問：如果說『輕利而不重』就能得到現報，那麼末利夫人僅僅以一餐飯供養佛陀，就立即得到了果報，何必等到『輕利』呢？ 解釋說：有道理。『輕利而不重』而得到現報，這是現報業而得到現果。這是就因的角度來說，不考慮緣。末利夫人以一餐飯供養佛陀而得到果報，從心意上來說，是現報業，因為她求的是現世的果報。如果從業的性質來分四種業，這屬於不定業，得到現世的果報，但不是現報業，因為『不利』。但可以作為一種緣，幫助過去的、不定報的業，從而在今生得到果報，但這與緣無關。 『重而不利』，是生報業（指來世獲得果報的行為）。例如，五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等，在同一個對境上，不過只犯下其中一逆或兩逆，所以說『不利』。在殊勝的境界上，做出這種違逆的行為，如果不是極大的誠心，就不能完成，所以說是『重』。這種果報很重，不能在今生承受。為什麼會這樣呢？因為身體弱小，所以無法承受巨大的痛苦；因為壽命短暫，所以無法承受長久的煩惱。因此，現在不受這種沉重的果報。五逆之業，所引發的果報時間很短，不會延續到後世，所以在來世受報。 『亦利亦重』，是后報業（指未來世獲得果報的行為）。例如，轉輪聖王、菩薩的業等。這些業很難成就，不是多次努力不能成功，所以需要『利』。這些果報很難達到，只有慇勤至誠才能實現，所以需要『重』。因為難以成就，所以在未來世承受果報。 『不利不重』，是不定業。就這種業來說，現報和不定報，善業和惡業都可以包括在內。在生報業中，偏重於說惡業。在後報業中，偏重於彰顯善業。
【English Translation】 English version Actions performed to sustain one's livelihood are called 'present karma' (karma that has an immediate effect). Actions performed to seek future rewards are called 'future karma' (karma that has an effect in the future). Actions performed without a definite time frame in mind are called 'indefinite karma' (karma whose effect is uncertain). Regarding the distinction between the relationship and meaning of the two types of karma (present and future), as stated in the Tattvasiddhi Shastra (Chengshi Lun): 'Light and not heavy' is present retribution karma (karma that yields immediate results). For example, repeatedly performing good or evil deeds towards the Buddha, virtuous sages, parents, etc., repeatedly seeking fame and gain, but with insincere intentions, is called 'not heavy'. Because one repeatedly performs good or evil deeds to seek higher realms, one can receive present retribution. If one performs actions with great sincerity in a superior field, the retribution is very vast and cannot be borne in this lifetime, so it is specifically pointed out that 'not heavy' actions are present retribution karma. Someone asks: If it is said that 'light and not heavy' can obtain present retribution, then Lady Mallika, with just one meal offered to the Buddha, immediately obtained retribution. Why wait for 'light'? The explanation is: There is a reason. 'Light and not heavy' obtaining present retribution is present retribution karma obtaining present results. This is from the perspective of the cause, not considering the conditions. Lady Mallika offering one meal to the Buddha and obtaining results, from the perspective of intention, is present retribution karma, because she sought present retribution. If dividing the four types of karma based on the nature of the karma, this belongs to indefinite karma, obtaining present retribution, but it is not present retribution karma because it is 'not beneficial'. But it can serve as a condition to help past, indefinite retribution karma, thereby receiving results in this life, but this is unrelated to the condition. 'Heavy and not beneficial' is karma for future rebirth (karma that yields results in the next life). For example, the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the Buddha's blood, disrupting the Sangha), on the same object, only committing one or two of these rebellious acts, so it is said to be 'not beneficial'. Performing such rebellious acts in a superior realm, if it is not with extreme sincerity, it cannot be accomplished, so it is said to be 'heavy'. This retribution is heavy, so it cannot be borne in this lifetime. Why is it like this? Because the body is small, it cannot bear great suffering; because life is short, it cannot bear long-lasting afflictions. Therefore, one does not receive this heavy retribution in the present. The karma of the five rebellious acts, the retribution it triggers is short, it will not continue into future lives, so one receives retribution in the next life. 'Both beneficial and heavy' is karma for later retribution (karma that yields results in future lives). For example, the karma of a Chakravartin (wheel-turning king), a Bodhisattva, etc. These karmas are difficult to accomplish, they cannot be successful without repeated efforts, so they require 'benefit'. These retributions are difficult to attain, only diligence and sincerity can achieve them, so they require 'heaviness'. Because they are difficult to accomplish, one bears the retribution in future lives. 'Neither beneficial nor heavy' is indefinite karma. Regarding this karma, present and indefinite retribution, good and evil karma can all be included. In karma for future rebirth, the emphasis is on evil karma. In karma for later retribution, the emphasis is on manifesting good karma.
其善。蓋隱顯耳(此二門竟)。
次就界趣分別其相。界謂三界。趣謂六趣。先就三界分別其業。於三界中。一一皆得具起四業。總相如是。若隨人地以別論之。則有無量。人謂凡聖。地謂九地。始從欲界乃至非想。凡夫于彼九地之中。隨身何處。但令自地煩惱未盡。于自地中。具起四業。若結盡者。在欲界中。退種姓人。于自地中。具起四業。以彼可退還生自地故有生業。餘三可知。若不退者。于自地中。但造三業。除生報義。起餘三種。以不退者次身必定生上地故。在上八地。自地結盡。莫問退性及不退性。于自地中。皆造三業。除生報業。自地結盡。次身必定生上地故。一切上界。皆無退故。不簡退者。自地如是。于上地中。結未盡處。具起三業。除現報業。身在下故。身在欲界。于上地中。結已盡處。退種姓人。亦起三業。除現報業。身在下故。退種姓人。容可退上生彼地故。得有生業。后及不定義在可知。若不退者。但造二業。除現生業。有餘二種。身在下故。除現報業。以不退者彼地結盡。次身必定生上地。故除生報業。若身在於初禪已上。至無所有。于上地中煩惱盡處。莫問退者及不退者。于上地中。皆起二業。所謂后報及不定報。身在下故。不造現業。天無退故。次身隨逐有結處生。故結盡處
【現代漢語翻譯】 現代漢語譯本： 很好。這些只是隱和顯的區別（以上是關於這兩個方面的全部內容）。
接下來，我們將根據界和趣來區分它們的特徵。「界」指的是三界（欲界、色界、無色界），「趣」指的是六趣（地獄、餓鬼、畜生、阿修羅、人、天）。首先，我們根據三界來區分它們的業。在三界中，每一界都可能同時產生四種業（現報業、生報業、后報業、不定報業）。總體情況是這樣。如果根據人和地來分別討論，情況就非常多了。「人」指的是凡人和聖人，「地」指的是九地（欲界一地，色界四地，無色界四地）。從欲界開始，直到非想非非想處天。凡夫在這九地中，無論身在何處，只要他所在地的煩惱沒有斷盡，他就在他所在的地產生四種業。如果煩惱已經斷盡，在欲界中，對於會退轉的種姓的人來說，在他所在的地仍然會產生四種業，因為他們可能會退轉並重新回到他們所在的地，所以會有生報業。其餘三種業可以理解。
如果是不退轉的人，在他所在的地，只會造三種業，除去生報業。因為不退轉的人下次必定會生到更高的地。在上面的八地（色界四地和無色界四地），如果他所在地的煩惱已經斷盡，無論他是退轉的還是不退轉的，在他所在的地，都只會造三種業，除去生報業。因為他所在地的煩惱已經斷盡，下次必定會生到更高的地。所有上界都沒有退轉的情況，所以不區分退轉的人。自身的情況是這樣。對於更高的地，如果煩惱沒有斷盡，就會產生三種業，除去現報業，因為身體在較低的地。如果身體在欲界，對於更高的地，如果煩惱已經斷盡，對於會退轉的種姓的人，也會產生三種業，除去現報業，因為身體在較低的地。會退轉的種姓的人，可能會退轉並重新生到那個地，所以會有生報業。後面的情況以及不定業的情況可以依此類推。
如果是不退轉的人，只會造兩種業，除去現報業和生報業，剩下兩種業。因為身體在較低的地，所以除去現報業。因為不退轉的人，那個地的煩惱已經斷盡，下次必定會生到更高的地，所以除去生報業。如果身體在初禪以上，直到無所有處天，對於更高的地，如果煩惱已經斷盡，無論他是退轉的還是不退轉的，對於更高的地，都會產生兩種業，即后報業和不定報業。因為身體在較低的地，所以不會造現報業。天界沒有退轉的情況，下次會隨著有煩惱的地方而生，所以煩惱斷盡的地方...
【English Translation】 English version: Very good. These are just the differences between hidden and manifest (that's all about these two aspects).
Next, we will distinguish their characteristics according to realms (界, jie) and destinies (趣, qu). 'Realms' refers to the Three Realms (三界, Sanjie) [Desire Realm (欲界, Yujie), Form Realm (色界, Sejie), Formless Realm (無色界, Wusejie)], and 'destinies' refers to the Six Destinies (六趣, Liuqu) [hells, hungry ghosts, animals, asuras, humans, and gods]. First, we will distinguish their karma according to the Three Realms. In the Three Realms, each realm can simultaneously generate four types of karma [immediately retributive karma (現報業, Xianbaoye), subsequently retributive karma (生報業, Shengbaoye), later retributive karma (后報業, Houbaoye), and indefinite karma (不定報業, Budingbaoye)]. The overall situation is like this. If we discuss it separately according to people and grounds, the situation will be very numerous. 'People' refers to ordinary people and sages, and 'grounds' refers to the Nine Grounds [one ground in the Desire Realm, four grounds in the Form Realm, and four grounds in the Formless Realm]. Starting from the Desire Realm, up to the Realm of Neither Perception Nor Non-Perception (非想非非想處天, Feixiangfeifeixiangchutian). Ordinary people in these Nine Grounds, no matter where they are, as long as the afflictions of their ground have not been exhausted, they will generate four types of karma in their ground. If the afflictions have been exhausted, in the Desire Realm, for people of a lineage that will regress, they will still generate four types of karma in their ground, because they may regress and return to their ground, so there will be subsequently retributive karma. The remaining three types of karma can be understood.
If it is a non-regressing person, in their ground, they will only create three types of karma, excluding subsequently retributive karma. Because a non-regressing person will definitely be born in a higher ground next time. In the upper eight grounds [four grounds in the Form Realm and four grounds in the Formless Realm], if the afflictions of their ground have been exhausted, whether they are regressing or non-regressing, in their ground, they will only create three types of karma, excluding subsequently retributive karma. Because the afflictions of their ground have been exhausted, they will definitely be born in a higher ground next time. All upper realms do not have regression, so there is no distinction between regressing people. Their own situation is like this. For higher grounds, if the afflictions have not been exhausted, three types of karma will be generated, excluding immediately retributive karma, because the body is in a lower ground. If the body is in the Desire Realm, for higher grounds, if the afflictions have been exhausted, for people of a lineage that will regress, three types of karma will also be generated, excluding immediately retributive karma, because the body is in a lower ground. People of a lineage that will regress may regress and be reborn in that ground, so there will be subsequently retributive karma. The subsequent situation and the situation of indefinite karma can be inferred by analogy.
If it is a non-regressing person, they will only create two types of karma, excluding immediately retributive karma and subsequently retributive karma, leaving two types of karma. Because the body is in a lower ground, immediately retributive karma is excluded. Because a non-regressing person, the afflictions of that ground have been exhausted, and they will definitely be born in a higher ground next time, so subsequently retributive karma is excluded. If the body is above the First Dhyana (初禪, Chuchan), up to the Realm of Nothingness (無所有處天, Wusuoyouchutian), for higher grounds, if the afflictions have been exhausted, whether they are regressing or non-regressing, for higher grounds, two types of karma will be generated, namely later retributive karma and indefinite karma. Because the body is in a lower ground, immediately retributive karma will not be created. The heavens do not have regression, and next time they will be born according to the place where there are afflictions, so the place where afflictions are exhausted...
。不造生業。身在上地。于下地中。一切不起。下結斷故。毗曇如是。若依成實。凡夫身在一切地中。于其自地。結盡不盡。皆起四業。于上地中。所得禪處具起三業。除現報業。起餘三種。于下地中。亦起三種。除現報業。以彼宗中三界之業得寄起故。凡夫如是。次論聖人。若論聖人。身在欲界二禪三禪及第四禪。但令自地煩惱未盡。皆于自地具起四業。以此四地多生處故。身在初禪。于自地中。煩惱未盡。唯造三業。除其後報。何故如是。初禪之中天。雖有三處但有二。梵身一處。梵輔大梵。同在一處。聖人一處不重生故。無後報業。毗曇如是。若依花嚴大智論等。初禪有其四天三處。是則聖人在初禪中亦起四業。一切聖人身在四空。于自地中煩惱未盡。皆起二業。所謂現報不定報業。現報之業。隨身受之。故有現業。不定之業。現在得受。故有不定。無多處故。無其生報及后報業。一切學人。隨所在處。自地結盡。于自地中。但造二業。所謂現報不定報業。于自地中。不重生故。不造生業及后報業。問曰。凡夫退種姓者。于自地中。煩惱雖盡。猶起四業。聖人亦有退種姓者。何為不得具起四業。釋言。聖人雖有退者。終不經生。是故不得具起四業。自地如是。一切聖人。隨在何地。于上地中。所得之處。結未盡
【現代漢語翻譯】 現代漢語譯本：不造作產生輪迴的業。身體處在上地（指色界或無色界），對於下地（指欲界或更低層次的色界）的一切都不再產生執著。因為下地的煩惱已經斷除。這是《毗曇》（Sarvastivada Abhidharma）的觀點。如果依照《成實論》（Satyasiddhi Shastra）的觀點，凡夫的身體處在任何一地，對於他自身所處的地，無論煩惱是否斷盡，都會產生四種業：順現受業、順次生受業、順后受業和不定受業。對於上地，如果獲得了禪定，則會具足產生三種業，除了順現受業。產生其餘三種業。對於下地，也會產生三種業，除了順現受業。因為《成實論》認為三界的業可以寄託而生起。凡夫的情況是這樣。接下來討論聖人。如果討論聖人，身體處在欲界、二禪、三禪以及第四禪，只要他自身所處的地的煩惱沒有斷盡，都會在他自身所處的地具足產生四種業。因為這四地是多生之處。身體處在初禪，對於他自身所處的地，煩惱沒有斷盡，只造作三種業，除去順后受業。為什麼會這樣呢？因為初禪之中，天界雖然有三處，但實際上只有兩處：梵身天一處，梵輔天和大梵天同在一處。聖人處在一處，不再重複受生，所以沒有順后受業。《毗曇》是這樣說的。如果依照《華嚴經》（Avatamsaka Sutra）、《大智度論》（Mahaprajnaparamita-sastra）等，初禪有四天三處，那麼聖人在初禪中也會產生四種業。一切聖人身體處在四空天（四無色定），在他自身所處的地，煩惱沒有斷盡，都會產生兩種業，即順現受業和不定受業。順現受業，隨著身體而承受，所以有順現業。不定受業，現在就能承受，所以有不定業。因為沒有多個去處，所以沒有順次生受業和順后受業。一切學人（指有學位的聖人），無論處在何處，自身所處的地的煩惱斷盡，在他自身所處的地，只造作兩種業，即順現受業和不定受業。在他自身所處的地，不再重複受生，所以不造作產生輪迴的業和順后受業。問：凡夫退失種姓（指退失聖位）的人，在他自身所處的地，煩惱雖然斷盡，仍然會產生四種業。聖人也有退失種姓的人，為什麼不能具足產生四種業呢？回答說：聖人即使有退失的，最終也不會經歷再次受生，因此不能具足產生四種業。自身所處的地的情況是這樣。一切聖人，無論處在何地，對於上地，如果獲得了禪定，煩惱沒有斷盡
【English Translation】 English version: They do not create karma that leads to rebirth. Their bodies are in the higher realms (referring to the Form Realm or Formless Realm). They no longer generate any attachments to the lower realms (referring to the Desire Realm or lower levels of the Form Realm), because the afflictions of the lower realms have been severed. This is the view of the Sarvastivada Abhidharma (《毗曇》). According to the Satyasiddha Shastra (《成實論》), the bodies of ordinary beings, in any realm, whether or not they have exhausted the afflictions of their own realm, will generate four types of karma in that realm: karma to be experienced in the present life (順現受業), karma to be experienced in the next life (順次生受業), karma to be experienced in a subsequent life (順后受業), and indefinite karma (不定受業). Regarding the higher realms, if they have attained meditative states, they will generate three types of karma, excluding karma to be experienced in the present life. They generate the remaining three types of karma. Regarding the lower realms, they also generate three types of karma, excluding karma to be experienced in the present life, because the Satyasiddha Shastra believes that the karma of the three realms can arise dependently. This is the situation for ordinary beings. Next, we discuss the noble ones (聖人). If we discuss the noble ones, whose bodies are in the Desire Realm, the Second Dhyana, the Third Dhyana, and the Fourth Dhyana, as long as they have not exhausted the afflictions of their own realm, they will generate all four types of karma in that realm, because these four realms are places of multiple births. If their bodies are in the First Dhyana, and they have not exhausted the afflictions of their own realm, they only create three types of karma, excluding karma to be experienced in a subsequent life. Why is this so? Because in the First Dhyana, although there are three abodes of the gods, there are actually only two: the Brahma-kaya (梵身) is one abode, and the Brahma-parishad (梵輔) and Maha-brahma (大梵) are in the same abode. The noble ones are in one abode and are not reborn repeatedly, so there is no karma to be experienced in a subsequent life. This is what the Sarvastivada Abhidharma says. According to the Avatamsaka Sutra (《華嚴經》), the Mahaprajnaparamita-sastra (《大智度論》), and others, the First Dhyana has four heavens and three abodes, then the noble ones in the First Dhyana will also generate four types of karma. All noble ones whose bodies are in the Four Formless Realms (四空天) (the Four Formless Absorptions), if they have not exhausted the afflictions of their own realm, will generate two types of karma: karma to be experienced in the present life and indefinite karma. Karma to be experienced in the present life is experienced along with the body, so there is present karma. Indefinite karma can be experienced in the present, so there is indefinite karma. Because there are not multiple destinations, there is no karma to be experienced in the next life or karma to be experienced in a subsequent life. All learners (學人) (those with degrees of sainthood), wherever they are, if they have exhausted the afflictions of their own realm, will only create two types of karma in that realm: karma to be experienced in the present life and indefinite karma. In their own realm, they are no longer reborn repeatedly, so they do not create karma that leads to rebirth or karma to be experienced in a subsequent life. Question: Ordinary beings who have lost their lineage (退種姓) (referring to losing their status as a noble one), even though they have exhausted the afflictions of their own realm, still generate four types of karma. Noble ones also have those who have lost their lineage, so why can't they generate all four types of karma? Answer: Even if noble ones have those who have fallen, they will ultimately not experience rebirth again, so they cannot generate all four types of karma. This is the situation for their own realm. All noble ones, wherever they are, regarding the higher realms, if they have attained meditative states, and have not exhausted their afflictions
者。具起三種。除現報業。身在欲界。于上地中。結已盡處。退種姓人。亦起三種。除現報業。退種姓人。容可退上生彼地。故不退之者。于彼上地。結已盡處。但造一種。不定報業。身不在彼故無現業。更不生彼故無生報及后報業。一切聖人。身在初禪至無所有。于上地中結盡之處。但造一種不定報業。以生天者無退轉故。何故聖人生天無退。以色界上無退緣故。于下地中一向不造。學人如是。無學云何。釋言。無學得造現報及不定業二種善業。雖無文證。準彼那含。造業可知。毗曇如是。成實法中人釋不同。有人說言。聖人一向不造新業用之受生。設令造者。但起現報不定報業。不作餘二。論文似爾。故彼成實三報品云。無學聖人。不集諸業。學人亦然。雖有此言。其義難解。云何難解。有人先在見道已前修得初禪。依此初禪入見諦道。乃至那含后更修得二禪三禪乃至非想。用之上生。則是聖人造業受生。云何不造。以此難故。今更釋之。無學聖人。一向不造。學人不定。結盡之處。一向不造。與羅漢同。結未盡處。得有造義。問曰。聖人作業生者。何故論言一切聖人散壞諸業不集不積滅不然等。答曰。聖人結盡之處。不集不造。非有結處亦不造義。故彼成實三報品中問曰。若人離此地欲還能集起此地業不。論自
【現代漢語翻譯】 現代漢語譯本 問：哪些人會產生三種業（karma）？可以去除現世報應的業？身處欲界（Kāmadhātu），在上地（higher realms）中，結（bonds）已經斷盡，退失種姓（fallen from their status）的人，也會產生三種業，可以去除現世報應的業。退失種姓的人，或許會退轉而重新生於該地，所以不退轉的人，于上地中，結已經斷盡之處，只會造一種不定報業（uncertain retribution karma）。因為身不在彼地，所以沒有現世報應的業；更不會生於彼地，所以沒有生報業（karma of rebirth）及后報業（karma of future retribution）。 一切聖人（Aryas），身在初禪（first Dhyana）至無所有處（Ākiṃcanyāyatana），于上地中結盡之處，只會造一種不定報業，因為生天者沒有退轉的緣故。為何聖人生天沒有退轉？因為上界沒有退轉的因緣。于下地中一向不造業。學人（those still in training）是這樣，無學（those beyond learning）又如何呢？ 解釋說，無學可以造現報業（karma of immediate retribution）及不定業兩種善業。雖然沒有經文可以證明，但可以參照阿那含（Anāgāmin，不還果）造業的情況來推知。毗曇宗（Abhidharma）是這樣認為的。成實論（Tattvasiddhi Śāstra）中，不同的人有不同的解釋。有人說，聖人一向不造新的業來用於受生，即使造了，也只會產生現報和不定報業，不會產生其餘兩種。論文似乎也是這個意思，所以《成實論》三報品中說，無學聖人不積聚諸業，學人也是如此。雖然有這種說法，但其含義難以理解。 為什麼難以理解？有人先前在見道（path of seeing）之前修得初禪，依靠此初禪進入見諦道（path of truth），乃至阿那含之後，更修得二禪、三禪乃至非想非非想處（Naivasaṃjñānāsaṃjñāyatana），用以向上生。這就是聖人造業受生，怎麼能說不造業呢？因為這個疑問，現在重新解釋：無學聖人一向不造業，學人則不一定。結已經斷盡之處，一向不造業，與阿羅漢（Arhat）相同。結未斷盡之處，可以有造業的可能。 問：聖人造業而生，為何經論中說一切聖人散壞諸業，不集、不積、滅不然等？答：聖人結盡之處，不集不造業，非有結之處也不造業。所以《成實論》三報品中問：如果有人離此地欲，還能集起此地業嗎？論中自己回答……
【English Translation】 English version Question: Who generates three types of karma? And which karma can eliminate immediate retribution? Those in the Kāmadhātu (desire realm), who in the higher realms have exhausted their bonds (kleshas), and those who have fallen from their status (fallen from their status), also generate three types of karma, which can eliminate immediate retribution. Those who have fallen from their status may regress and be reborn in that realm, so those who do not regress, in the higher realms where their bonds are exhausted, only create one type of karma: uncertain retribution karma. Because they are not in that realm, there is no karma of immediate retribution; and because they will not be reborn in that realm, there is no karma of rebirth or karma of future retribution. All Aryas (saints), who are in the first Dhyana (meditative absorption) up to the Ākiṃcanyāyatana (realm of nothingness), in the higher realms where their bonds are exhausted, only create one type of karma: uncertain retribution karma, because those who are born in the heavens do not regress. Why do saints not regress when born in the heavens? Because there is no cause for regression in the higher realms. In the lower realms, they never create karma. This is the case for those still in training (learners); what about those beyond learning (non-learners)? It is explained that non-learners can create two types of good karma: karma of immediate retribution and uncertain karma. Although there is no scriptural proof, it can be inferred from the karma created by Anāgāmins (non-returners). This is the view of the Abhidharma school. In the Tattvasiddhi Śāstra (Treatise on the Establishment of Truth), different people have different interpretations. Some say that saints never create new karma to be used for rebirth; even if they do, they only generate karma of immediate retribution and uncertain retribution, not the other two types. The treatise seems to imply this as well, so the chapter on the Three Retributions in the Tattvasiddhi Śāstra says that non-learning saints do not accumulate karmas, and neither do learners. Although this is said, its meaning is difficult to understand. Why is it difficult to understand? Someone may have attained the first Dhyana before entering the path of seeing, and relying on this first Dhyana, enters the path of truth, and even after becoming an Anāgāmin, further cultivates the second Dhyana, third Dhyana, and even the Naivasaṃjñānāsaṃjñāyatana (realm of neither perception nor non-perception), to be reborn upwards. This is a case of a saint creating karma and being reborn, so how can it be said that they do not create karma? Because of this question, I will now re-explain: non-learning saints never create karma, while learners are not certain. In places where the bonds are exhausted, they never create karma, just like Arhats (worthy ones). In places where the bonds are not exhausted, there is the possibility of creating karma. Question: If saints create karma and are born, why do the scriptures say that all saints scatter and destroy karmas, do not accumulate, do not gather, extinguish, and so on? Answer: In places where the bonds of saints are exhausted, they do not accumulate or create karma; nor do they create karma in places where there are bonds. Therefore, the chapter on the Three Retributions in the Tattvasiddhi Śāstra asks: If someone leaves the desire of this realm, can they still accumulate the karma of this realm? The treatise answers itself...
釋言。有我心者。還復起之。無我心者。不復更起。無我心者。是其聖人。聖人于彼離欲之處。方始不起。明知。未離得有起義。問曰。聖人得造業者造何等業。于中略以三門分別。一辨惑相。二約惑辨業。三就地分別。言惑相者。一切聖人修道煩惱伏斷不同。乃有四種。一未伏未斷。未得上禪伏下煩惱名為未伏。未有聖慧斷下煩惱名為未斷。二已伏未斷。已得上禪伏下煩惱名為已伏。未有慧除名為未斷。三已伏少斷。已伏同前。言少斷者。如斯陀含。欲界修惑已斷六品。三微猶在名為少斷。一切地中同有此義。四已伏已斷。已伏同前。言已斷者。已有聖慧斷之畢竟。此之四義遍通諸地。惑相如是。次約諸惑有無之義。明其起業多少不同。當知。聖人于彼未伏未斷之處。具起四業。就所起中善具起四。不善唯二。謂現不定。聖雖造惡。但起意業不發身口。又意業中輕而不重。是故唯造現及不定。餘二全無。于彼已伏未斷之處及少斷處。但造善中現與不定。余悉不起。于彼已伏已斷之處。一切不造。設令起之。是習非正。不能牽報。次就地論。依如彼宗。聖人身在欲界二禪三禪四禪。煩惱未盡得起四業。若已盡者。一向不造。若在初禪煩惱未盡。得造三業。除其後報。若已盡者。一向不造。于上地中。結未盡處。得造三
【現代漢語翻譯】 現代漢語譯本： 釋言：如果心中有『我』（ego）的概念，那麼（煩惱）還會再次生起；如果心中沒有『我』的概念，那麼（煩惱）就不會再次生起。心中沒有『我』的概念的人，就是聖人。聖人在那些遠離慾望的地方，才開始不起（煩惱）。這表明，如果還沒有遠離慾望，就可能生起（煩惱）。 問：聖人如果造業，會造什麼樣的業？ （對此）可以略以三個方面來分別說明：一、辨別迷惑的相狀；二、根據迷惑來辨別業；三、就不同果報的階段來分別。 說到迷惑的相狀，一切聖人修道，降伏和斷除煩惱的情況各不相同，大致有四種：一、未伏未斷：還沒有證得上禪定，用禪定來降伏下層的煩惱，這叫做『未伏』；還沒有用聖人的智慧斷除下層的煩惱，這叫做『未斷』。二、已伏未斷：已經證得上禪定，用禪定來降伏下層的煩惱，這叫做『已伏』；還沒有用智慧去除（煩惱），這叫做『未斷』。三、已伏少斷：『已伏』的情況與前面相同。說到『少斷』，比如斯陀含（Sakadagamin，二果），已經斷除了欲界中的六品思惑，還有三品微細的思惑存在，這叫做『少斷』。在一切果報的階段中，都有這種含義。四、已伏已斷：『已伏』的情況與前面相同。說到『已斷』，就是已經用聖人的智慧徹底斷除了（煩惱）。這四種情況普遍適用於各個果報的階段。迷惑的相狀就是這樣。 其次，根據各種迷惑的有無，來說明聖人所造的業有多少不同。應當知道，聖人在那些『未伏未斷』的地方，會造作全部四種業。在所造作的業中，善業會造作全部四種，不善業只會造作兩種，即現報業和不定報業。聖人雖然會造作惡業，但只會起意業，不會通過身口表現出來。而且意業也是輕微而不嚴重的，所以只會造作現報業和不定報業，其餘兩種（順次生報業和后報業）完全不會造作。在那些『已伏未斷』的地方以及『少斷』的地方，只會造作善業中的現報業和不定報業，其餘的都不會造作。在那些『已伏已斷』的地方，一切業都不會造作。即使造作了，那也是習氣而不是真正的（業），不能牽引果報。 再次，就不同果報的階段來討論。依照他們宗派的觀點，聖人身在欲界、二禪、三禪、四禪，如果煩惱沒有斷盡，就會造作四種業；如果已經斷盡，就完全不會造作。如果身在初禪，煩惱沒有斷盡，就會造作三種業，除去後報業；如果已經斷盡，就完全不會造作。在上層果報的階段中，在結使（Klesha）沒有斷盡的地方，會造作三種業。
【English Translation】 English version: Explanation: If there is a 'self' (ego) in the mind, then (afflictions) will arise again; if there is no 'self' in the mind, then (afflictions) will not arise again. One who has no 'self' in the mind is a sage (聖人). Sages, in those places far from desire, begin not to arise (afflictions). This shows that if one has not yet distanced oneself from desire, then (afflictions) may arise. Question: If a sage creates karma, what kind of karma would they create? In response, we can briefly explain it from three aspects: First, distinguish the appearances of delusion; second, distinguish karma based on delusion; third, distinguish based on the stages of retribution. Speaking of the appearances of delusion, the ways in which all sages cultivate the path, subdue, and sever afflictions are different, generally having four types: First, unsubdued and unsevered: Not yet having attained the first Dhyana (禪定), using Dhyana to subdue lower afflictions is called 'unsubdued'; not yet having used the wisdom of a sage to sever lower afflictions is called 'unsevered'. Second, subdued but unsevered: Having already attained the first Dhyana, using Dhyana to subdue lower afflictions is called 'subdued'; not yet having removed (afflictions) with wisdom is called 'unsevered'. Third, subdued and partially severed: 'Subdued' is the same as before. Speaking of 'partially severed', for example, a Sakadagamin (斯陀含, second fruit) has already severed the six grades of delusions of thought in the desire realm, but the three subtle grades are still present, which is called 'partially severed'. In all stages of retribution, there is this meaning. Fourth, subdued and severed: 'Subdued' is the same as before. Speaking of 'severed', it means having already completely severed (afflictions) with the wisdom of a sage. These four meanings universally apply to all stages of retribution. Such are the appearances of delusion. Secondly, based on the presence or absence of various delusions, we explain the differences in the amount of karma created by sages. It should be known that in those places where (afflictions are) 'unsubdued and unsevered', sages will create all four types of karma. Among the karma created, they will create all four types of good karma, but only two types of unwholesome karma, namely immediately ripening karma and indeterminate karma. Although sages may create bad karma, they will only generate mental karma and will not express it through body or speech. Moreover, mental karma is also light and not serious, so they will only create immediately ripening karma and indeterminate karma, and will not create the other two (successively ripening karma and subsequently ripening karma) at all. In those places where (afflictions are) 'subdued but unsevered' and in 'partially severed' places, they will only create immediately ripening karma and indeterminate karma among good karma, and will not create the rest. In those places where (afflictions are) 'subdued and severed', they will not create any karma at all. Even if they do create it, it is a habit and not true (karma), and cannot lead to retribution. Thirdly, let's discuss based on different stages of retribution. According to their sect's view, if a sage is in the desire realm, the second Dhyana, the third Dhyana, or the fourth Dhyana, and if afflictions have not been completely severed, they will create four types of karma; if they have been completely severed, they will not create any at all. If they are in the first Dhyana and afflictions have not been completely severed, they will create three types of karma, excluding subsequently ripening karma; if they have been completely severed, they will not create any at all. In the upper stages of retribution, in places where the Kleshas (結使) have not been completely severed, they will create three types of karma.
業。除現報業。結已盡處。一向不造。于下地中。一向不為。成實如是。大乘法中。分段之業。種姓已上一向不為。若別分之。不善四業。種姓已上。一向不作。人天善業。初地已上。一向不為。地前菩薩。縱令受身。但以悲願受于本業。初地已上。得法性身。設有人天微細習身。乃是本業非是新作。種姓已上。不造業故。不須約就界地論之。種姓已前。位分未成相同凡說。以實論之。十信已上。亦能不起分段之業。聖人造業差別如是。問曰。頗有自地煩惱猶未窮盡而得造作上地業不。釋言。得有。謂欲界中煩惱未盡。修習成就未來禪定。此則是也。未來禪定與彼初禪。同招梵果。故名上業。問曰。此業四種業中得具幾業。此義不定。依如毗曇。凡夫修得則具三義。除現報業。聖人修得。則具二業。所謂生報不定報業。相狀云何。或有凡夫。欲愛未盡。修得未來。得未來竟更斷殘結。得初禪定。是人命終。用此未來及初禪定。而生梵處。此則名為生報之業。復有凡夫欲愛未盡。修得未來。則于欲界經生已后。復斷殘結。用此未來及初禪定。生於梵處。此則是其名為后為后報之業。不定。凡夫如是。聖人何故但造二業。聖人之中。初二果人。欲愛未盡。得未來禪。是人後時斷欲愛。盡用此未來及初禪定。而生梵處。此則
【現代漢語翻譯】 業。除了現報業，已經結束的地方，一向不再造作。在下層境界中，一向不作為。成實宗是這樣認為的。在大乘佛法中，分段生死的業，種姓位以上的菩薩一向不再造作。如果分別來說，不善的四種業，種姓位以上的菩薩一向不做。人天善業，初地以上的菩薩一向不再造作。初地前的菩薩，即使受生，也只是以悲願來承受原本的業。初地以上的菩薩，得到法性之身，即使有人天微細的習氣之身，那也是原本的業，不是新造的。種姓位以上的菩薩，因為不造業，所以不需要就境界和地位來討論。種姓位以前的菩薩，位階尚未成就，和凡夫相同。實際上來說，十信位以上的菩薩，也能不起分段生死的業。聖人造業的差別是這樣的。 問：難道有自己所在地的煩惱還沒有窮盡，卻能造作上地境界的業嗎？ 答：有。比如欲界中的眾生煩惱未盡，但修習成就了未來世的禪定，這就是這種情況。未來世的禪定與初禪，同樣能招感梵天果報，所以稱為上業。 問：這種業在四種業中具備幾種？ 答：這個意義不確定。依照《毗曇》的說法，凡夫修得就具備三種意義，除了現報業。聖人修得，就具備兩種業，即生報業和不定報業。它們的相狀是怎樣的呢？或者有凡夫，欲愛未盡，修得未來禪定，得到未來禪定后又斷除殘餘的煩惱，得到初禪定。這個人命終后，用這個未來禪定和初禪定，而生到梵天。這就叫做生報之業。又有凡夫欲愛未盡，修得未來禪定，然後在欲界經歷一次或多次的生命后，又斷除殘餘的煩惱，用這個未來禪定和初禪定，生到梵天。這就叫做后報業或不定報業。凡夫是這樣。聖人為什麼只造作兩種業呢？聖人之中，初果和二果的聖人，欲愛未盡，得到未來禪定。這個人後來斷盡了欲愛，用這個未來禪定和初禪定，而生到梵天。
【English Translation】 Karma. Except for immediately retributive karma, once the fruition is exhausted, it is never created again. In lower realms, it is never performed. This is the view of the Satyasiddhi School. In Mahayana Buddhism, karma leading to segmented existence (分段之業), those above the Stage of Lineage (種姓) never create it. If distinguished separately, the four unwholesome karmas, those above the Stage of Lineage never perform them. Wholesome karmas leading to rebirth in human and celestial realms, those above the First Ground (初地) never create them. Bodhisattvas before the First Ground, even if they receive a body, do so only out of compassion and vows, inheriting their original karma. Those above the First Ground, having attained the Dharma-nature body (法性身), even if they have subtle habitual bodies of humans or devas, it is their original karma, not newly created. Those above the Stage of Lineage, because they do not create karma, there is no need to discuss it in terms of realms and grounds. Those before the Stage of Lineage, their position is not yet established, and they are spoken of as similar to ordinary beings. In reality, those above the Ten Faiths (十信) are also capable of not arising karma leading to segmented existence. The difference in how sages create karma is like this. Question: Is it possible that someone whose afflictions in their current realm are not yet exhausted can create karma leading to a higher realm? Answer: It is possible. For example, a being in the Desire Realm (欲界) whose afflictions are not exhausted, but who cultivates and achieves future samadhi (未來禪定). This is such a case. Future samadhi and the first dhyana (初禪) both lead to the fruit of the Brahma realm (梵果), so it is called higher karma. Question: How many of the four types of karma does this karma possess? Answer: This meaning is uncertain. According to the Abhidharma (毗曇), if an ordinary person cultivates and attains it, it possesses three meanings, excluding immediately retributive karma. If a sage cultivates and attains it, it possesses two karmas, namely karma with a definite rebirth retribution (生報業) and karma with an indefinite retribution (不定報業). What are their characteristics? Perhaps an ordinary person whose desire-attachment (欲愛) is not yet exhausted cultivates and attains future samadhi. After attaining future samadhi, they further cut off the remaining afflictions and attain the first dhyana. When this person dies, they use this future samadhi and the first dhyana to be reborn in the Brahma realm. This is called karma with a definite rebirth retribution. Furthermore, an ordinary person whose desire-attachment is not yet exhausted cultivates and attains future samadhi. Then, after experiencing one or more lives in the Desire Realm, they further cut off the remaining afflictions and use this future samadhi and the first dhyana to be reborn in the Brahma realm. This is called karma with a subsequent retribution or karma with an indefinite retribution. Ordinary people are like this. Why do sages only create two karmas? Among sages, those of the first and second fruits (初果, 二果), whose desire-attachment is not yet exhausted, attain future samadhi. Later, this person exhausts their desire-attachment and uses this future samadhi and the first dhyana to be reborn in the Brahma realm.
是其生報之業。不定可知。以何義故非后報業。聖人慾界。經生之者。終不上生。不同凡夫經生而往。故非后業。又未來禪禪中下品。設生梵處。唯得初天一身果報。不至二身。故非后報。若依阿育王傳。欲界地中經生聖人。亦得上生。依如彼說。聖人亦用未來禪定為三報業。與凡夫同。界別如是。次就趣論。依如毗曇。不善四業。五趣具起。善中四業。人天鬼畜四趣。具起。地獄之中。但有三種。除現報業。地獄之中。無善報故。雖有三種。成而不行。此義難解。如仙譽王殺婆羅門生地獄中。發生信心生甘露國。如慈童女在地獄中發生慈心舍地獄身。如涅槃說。魔王教彼地獄眾生。專念如來。于施隨喜。此等皆于地獄之中發生善心。云何不行。釋言。論說善不行者。當應就彼方便為言。以地獄中無聞思修。名善不行。生得善根。非令不行。向前所舉。當應悉是生得善矣。若依成實。善惡四業五趣皆起。彼說三塗有善報故(此三門竟)。
次辨因緣。現報業中。若當一作而獲報者。但可名緣不得名因。斯乃現緣助於過去不定報業。得今果故。若當數作而得果者。得名為因。用其多作。方名因故。論中宣說。利而不重。是現報業。現業得果。是甚難故。多作之者。方得為因。若論生后不定報業。一作多作皆得為因
【現代漢語翻譯】 現代漢語譯本 這是關於其一生所受報應的業力，無法確定。為什麼說它不是后報業呢？因為聖人在欲界（kāmadhātu，desire realm）中，經歷出生之後，最終不會向上界轉生，這與凡夫（pṛthagjana，ordinary person）經歷出生后還會繼續轉生不同，所以不是后報業。此外，未來禪（anāgāmiphala，fruit of non-returning）中下品的禪定，即使生於梵天（brahmaloka，Brahma realm），也只能得到初禪天的單一果報，不會達到二禪天。因此，也不是后報。如果按照《阿育王傳》（Aśokāvadāna，The Legend of King Ashoka）的說法，欲界中的聖人經歷出生后，也可以向上界轉生。按照那種說法，聖人也可以用未來禪定作為三報業，與凡夫相同。界別的區分就是這樣。 接下來討論趣（gati，destiny）。按照《毗曇》（Abhidharma，Buddhist philosophical texts）的說法，不善的四種業，在五趣（pañcagati，five realms of existence）中都會發生。善的四種業，在人、天、鬼、畜四趣中都會發生。地獄（naraka，hell）之中，只有三種業，除去現報業。因為地獄中沒有善報。雖然有三種業，但無法實現。這個道理很難理解。比如仙譽王（Rājā Prasena，King Prasena）殺死婆羅門（brāhmaṇa，Brahmin）后墮入地獄，在地獄中生起信心，轉生到甘露國（amṛtadeśa，land of immortality）。又如慈童女（Maitreyī，Maitreya's female form）在地獄中生起慈悲心，捨棄地獄之身。如《涅槃經》（Mahāparinirvāṇa Sūtra，The Great Nirvana Sutra）所說，魔王（Māra，Demon）教導地獄眾生，專心憶念如來（Tathāgata，Thus Come One），隨喜佈施。這些人都是在地獄中生起善心，為什麼說無法實現呢？解釋說，論中所說的善無法實現，應當是指在地獄中沒有聞、思、修的條件，所以說善無法實現。而生來就有的善根，並非不能實現。前面所舉的例子，都應當是生來就有的善根。如果按照《成實論》（Satyasiddhi Śāstra，Treatise on the Establishment of Truth）的說法，善惡四業在五趣中都會發生。他們認為三塗（durgati，evil destinies）也有善報。（以上是關於界、趣、時的三種區分）。 接下來辨析因緣（hetupratyaya，cause and condition）。在現報業中，如果一次造作就能獲得果報，只能稱為緣，不能稱為因。這是因為現緣（pratyayasamartha，present condition）幫助了過去的不定報業，才得到現在的果報。如果多次造作才能得到果報，就可以稱為因。因為多次造作，才能稱為因。論中宣說，利益小而不重要，是現報業。現業得到果報，是非常困難的。多次造作，才能成為因。如果討論生后不定報業，一次造作或多次造作都可以成為因。
【English Translation】 English version This concerns the karma of retribution experienced in one's lifetime, which is uncertain. Why is it not considered karma with later retribution? Because a sage in the desire realm (kāmadhātu) who experiences birth will ultimately not be reborn in higher realms, unlike ordinary beings (pṛthagjana) who continue to transmigrate after birth. Therefore, it is not karma with later retribution. Furthermore, the lower grades of future dhyana (anāgāmiphala), even if born in the Brahma realm (brahmaloka), only result in the single reward of the first dhyana heaven and do not reach the second dhyana heaven. Thus, it is also not karma with later retribution. According to the Aśokāvadāna, a sage in the desire realm who experiences birth can also be reborn in higher realms. According to that account, a sage can also use future dhyana as karma with three retributions, similar to ordinary beings. This is the distinction based on realms. Next, let's discuss destinies (gati). According to the Abhidharma, the four unwholesome karmas can arise in all five destinies (pañcagati). The four wholesome karmas can arise in the four destinies of humans, gods, ghosts, and animals. In hell (naraka), there are only three types of karma, excluding karma with immediate retribution, because there is no wholesome retribution in hell. Although there are three types of karma, they cannot be realized. This principle is difficult to understand. For example, King Prasena (Rājā Prasena) killed a Brahmin (brāhmaṇa) and fell into hell, but then developed faith and was reborn in the land of immortality (amṛtadeśa). Similarly, the maiden Maitreyī developed compassion in hell and abandoned her hellish body. As the Mahāparinirvāṇa Sūtra says, the demon Māra taught the beings in hell to wholeheartedly remember the Thus Come One (Tathāgata) and rejoice in giving. These beings all developed wholesome minds in hell, so why is it said that it cannot be realized? The explanation is that when the treatise says that wholesomeness cannot be realized, it should be understood as referring to the lack of conditions for hearing, thinking, and cultivating in hell, hence the statement that wholesomeness cannot be realized. However, innate wholesome roots are not prevented from being realized. The examples mentioned earlier should all be cases of innate wholesome roots. According to the Satyasiddhi Śāstra, the four wholesome and unwholesome karmas can arise in all five destinies. They believe that there is also wholesome retribution in the three evil destinies (durgati). (This concludes the three distinctions based on realms, destinies, and time). Next, let's analyze causes and conditions (hetupratyaya). In the case of karma with immediate retribution, if a single action leads to a result, it can only be called a condition and not a cause. This is because the present condition (pratyayasamartha) assists the past karma with uncertain retribution, allowing the present result to be obtained. If multiple actions are required to obtain a result, then it can be called a cause, because multiple actions are necessary to be considered a cause. The treatise states that small and insignificant benefits are karma with immediate retribution. It is very difficult for present karma to yield results. Only multiple actions can become a cause. If we discuss karma with uncertain retribution in future lives, a single action or multiple actions can both be causes.
。亦得為緣。經生業熟。得果易故。于中親生。說之為因。疏助他者。說之為緣(此四門竟)。
次明得果多少遲速問曰。幾業得一身報。雜心釋言。生后不定得一身果。現報業者。但得別報苦樂等受。不得一身。多少如是。言遲速者。問曰。頗有前唸作業后念之中則得報不。論言。不得。業未熟故。要經多時方乃得報。三時報業。略辨如是。
曲穢濁業義
曲穢濁業。如毗曇說。彼論宣說。曲者從諂起。穢從瞋恚生。欲生謂為濁。世尊之所說。諂心不端。難出生死。難入涅槃。猶如曲木難出稠林故名為曲。從斯曲法所起三業。皆名為曲。以其因果相似法故。瞋恚之心。能穢自他。故名為穢。穢法所起身口意業。名之為穢。果似因故。貪心濁亂。猶如濁水。故名為濁。濁法所起身口意業。名之為濁。問曰。余結亦能起業。何故不說。釋言。今據一門為論。余結起業。皆入是中。所以不說。曲穢濁業。略之粗爾。
黑白四業義兩門分別(釋名一 辨相二)
第一釋名四業之義。眾經通說。名字是何。一黑黑業。二白白業。三黑白業。四不黑不白業。言黑黑者。是不善業。不善鄙穢。名之為黑。因果俱黑。名黑黑業。言白白者。是其善業。善法鮮凈。名之為白。因果俱白。名白白業。言黑
【現代漢語翻譯】 現代漢語譯本：也能成為助緣，促使過去的業力成熟，從而更容易獲得果報。其中，直接產生結果的，稱為『因』；間接幫助其他業力產生結果的，稱為『緣』。（以上是關於四種緣的討論。）
接下來討論獲得果報的多少和遲速。有人問：『多少業才能獲得一身的果報？』《雜心論》解釋說：『投生之後，獲得一身果報的情況並不確定。如果是現報業，只能獲得個別的苦樂感受，而不能獲得完整的一身果報。』關於多少的問題就是這樣。關於遲速的問題，有人問：『有沒有可能前一念造業，后一念就獲得果報呢？』論中說：『不可能。因為業力尚未成熟，需要經過很長時間才能獲得果報。』三時報業，大致辨析如上。
曲穢濁業的含義
關於曲穢濁業，如《毗曇論》所說，該論宣講：『曲』是指從諂媚心產生的業；『穢』是指從嗔恚心產生的業；『濁』是指從貪慾心產生的業，這是世尊所說的。諂媚心不正直，難以脫離生死，難以進入涅槃，就像彎曲的木頭難以從茂密的森林中取出一樣，所以稱為『曲』。從這種『曲』法所產生的身、口、意三業，都稱為『曲』，因為它們的因果相似。嗔恚心能夠污染自己和他人，所以稱為『穢』。從『穢』法所產生的身、口、意業，稱為『穢』，因為果報與原因相似。貪心使人昏濁迷亂，就像渾濁的水一樣，所以稱為『濁』。從『濁』法所產生的身、口、意業，稱為『濁』。 有人問：『其他的煩惱也能產生業，為什麼不提呢？』解釋說：『現在只是根據一個方面來討論，其他的煩惱所產生的業，都包含在這些之中，所以沒有單獨說明。』關於曲穢濁業，大致就是這樣。
黑白四業的含義，從兩個方面來分別討論：（一、解釋名稱；二、辨別相狀）
第一，解釋四業的名稱含義。各種經典普遍說到，這些業的名稱是什麼呢？一是黑黑業，二是白白業，三是黑白業，四是不黑不白業。所謂『黑黑業』，是不善的業，不善且卑劣污穢，稱為『黑』。因和果都是黑的，稱為黑黑業。所謂『白白業』，是善的業，善法清新潔凈，稱為『白』。因和果都是白的，稱為白白業。所謂『黑
【English Translation】 English version: It can also become a condition (緣, yuan), causing past karma to mature, thus making it easier to obtain retribution. Among them, that which directly produces the result is called the 'cause' (因, yin); that which indirectly helps other karma to produce the result is called the 'condition' (緣, yuan). (The above is the discussion on the four types of conditions.)
Next, we discuss the quantity and speed of obtaining retribution. Someone asks: 'How much karma is required to obtain the retribution of one body?' The Zaxinlun explains: 'After being born, the situation of obtaining the retribution of one body is uncertain. If it is karma that brings immediate retribution, one can only obtain individual experiences of suffering and joy, but not the complete retribution of one body.' This is how it is regarding the quantity. Regarding the speed, someone asks: 'Is it possible to create karma in one moment and obtain retribution in the next?' The treatise says: 'It is not possible. Because the karma has not yet matured, it needs to take a long time to obtain retribution.' The three-time retribution karma is roughly analyzed as above.
The meaning of crooked, defiled, and turbid karma
Regarding crooked, defiled, and turbid karma, as the Abhidharma says, the treatise explains: 'Crooked' (曲, qu) refers to karma arising from flattery; 'defiled' (穢, hui) refers to karma arising from anger; 'turbid' (濁, zhuo) refers to karma arising from desire, as the World Honored One said. A flattering mind is not upright, making it difficult to escape birth and death, and difficult to enter Nirvana, just like a crooked piece of wood is difficult to remove from a dense forest, so it is called 'crooked'. The three karmas of body, speech, and mind arising from this 'crooked' dharma are all called 'crooked', because their cause and effect are similar. An angry mind can defile oneself and others, so it is called 'defiled'. The karmas of body, speech, and mind arising from 'defiled' dharma are called 'defiled', because the retribution is similar to the cause. A greedy mind makes people confused and disturbed, like turbid water, so it is called 'turbid'. The karmas of body, speech, and mind arising from 'turbid' dharma are called 'turbid'. Someone asks: 'Other afflictions can also produce karma, why are they not mentioned?' The explanation is: 'Now we are only discussing from one aspect, and the karma produced by other afflictions are all included in these, so they are not explained separately.' This is roughly the explanation of crooked, defiled, and turbid karma.
The meaning of the four black and white karmas, discussed separately from two aspects: (1. Explaining the names; 2. Distinguishing the characteristics)
First, explaining the meaning of the names of the four karmas. Various sutras universally say, what are the names of these karmas? First is black-black karma, second is white-white karma, third is black-white karma, and fourth is neither black nor white karma. What is called 'black-black karma' is unwholesome karma, which is unwholesome and base, called 'black'. The cause and effect are both black, called black-black karma. What is called 'white-white karma' is wholesome karma, wholesome dharma is fresh and pure, called 'white'. The cause and effect are both white, called white-white karma. What is called 'black
白者。是其雜業。善惡交參。名黑白業。所言不黑不白業者。是無漏業。如涅槃云。無漏寂靜離黑白相。是故名為不黑不白。問曰。無漏白中最勝。以何義故名為不白。成實釋言。一切世人重有漏善。故名彼善以之為白。無漏舍彼。故名不白。又得涅槃寂靜之果。離於白相。從其所得故云不白。又無漏業。白中最勝。過於余白。故云不白。如轉輪王。體實是人。以殊勝故。世間咸言轉輪聖王清凈過人。無漏亦爾。故云不白。龍樹釋云。是無漏業。與空無相無作相應。離分別相。是故名為不黑不白。又有漏業。黑白相待。無漏離待。故名不黑不白業也。名字如是(此一門竟)。
次辨其相。論釋不同。若依毗曇。色界善業名為白白。三塗所受一切惡業。名為黑黑。鬼畜之中別報善業。欲界人天一切所受善惡二業。名黑白業。亦名雜業。此前三種。對治無漏。是第四業。故雜心云。色有中善業。是白有白報。黑白在欲中。俱黑說不凈。若有思能斷是諸業。無餘。當知。第四業。問曰。何故色界善業偏名為白。白相顯故。離無慚愧及瞋恚故。欲界善業。何故非白。雜不善故。無色善業。何故非白。彼實是白。白相不顯。是以不說。云何不顯。造因之時。不具三業十善道相。受報之時。但有生陰而無中陰。又生陰中。但
【現代漢語翻譯】 現代漢語譯本 關於『白』業，指的是善惡交織的雜業，因此稱為『黑白業』。而所謂『不黑不白業』，指的是無漏業。正如《涅槃經》所說，無漏業寂靜，遠離黑白之相，所以稱為『不黑不白』。有人問：無漏業在白色業中最為殊勝，為何又稱其為『不白』呢？ 《成實論》解釋說，世人看重有漏的善業，所以將有漏善業稱為『白』。而無漏業捨棄了有漏善業，所以稱為『不白』。而且，無漏業能得到涅槃寂靜的果報，遠離了白色的表相，從其所得的果報來說，也稱為『不白』。此外，無漏業在白色業中最為殊勝，超越了其他的白色業，所以稱為『不白』。就像轉輪王（Chakravartin，擁有轉輪寶的統治者），本質上是人，但因為其殊勝之處，世人都說轉輪聖王（Chakravartin）清凈過人。無漏業也是如此，所以稱為『不白』。 龍樹（Nagarjuna，佛教哲學家）解釋說，無漏業與空（emptiness）、無相（lack of inherent existence）、無作（non-action）相應，遠離分別之相，所以稱為『不黑不白』。而且，有漏業的黑白是相對而言的，而無漏業則超越了這種相對性，所以稱為『不黑不白業』。名字的解釋就是這樣（這一部分結束）。 接下來辨析各種業的相狀。各論的解釋不同。如果按照《毗曇》（Abhidharma，佛教論藏），色界（Rupadhatu，色界）的善業稱為『白白』。三惡道（three evil realms，地獄、餓鬼、畜生）所承受的一切惡業，稱為『黑黑』。鬼道和畜生道中，別報的善業，以及欲界（Kamadhatu，欲界）人天所承受的一切善惡二業，稱為『黑白業』，也稱為『雜業』。以上三種業，是對治無漏業的，無漏業是第四種業。所以《雜心論》（Samucchaya，論書名）說，色界中的善業，是白有白報。黑白業在欲界中，都說是不清凈的。如果用思（cetana，意志）能夠斷除這些業，沒有剩餘，應當知道，這就是第四種業。 有人問：為什麼色界（Rupadhatu，色界）的善業偏偏稱為『白』呢？因為白色的相明顯，而且遠離無慚愧以及瞋恚。欲界（Kamadhatu，欲界）的善業，為什麼不是『白』呢？因為夾雜著不善。無色界（Arupadhatu，無色界）的善業，為什麼不是『白』呢？實際上它是『白』，只是白色的相不明顯，所以不說。怎樣不明顯呢？造因的時候，不具備三業（身口意）十善道（ten wholesome actions）的相，受報的時候，只有生陰（birth aggregate）而沒有中陰（intermediate state）。而且生陰中，只有...
【English Translation】 English version 『White』 karma refers to mixed karma, a combination of good and evil, hence it is called 『black and white』 karma. What is referred to as 『neither black nor white』 karma is non-outflow karma (anasrava karma). As the Nirvana Sutra says, non-outflow karma is tranquil, free from the characteristics of black and white, therefore it is called 『neither black nor white.』 Someone asks: Non-outflow karma is the most excellent among white karmas, why is it called 『not white』? The Tattvasiddhi Shastra explains that all worldly people value meritorious deeds with outflows, therefore they call those meritorious deeds 『white.』 Non-outflow karma abandons those meritorious deeds, so it is called 『not white.』 Moreover, non-outflow karma can attain the fruit of Nirvana's tranquility, free from the appearance of whiteness; from the fruit it attains, it is also called 『not white.』 Furthermore, non-outflow karma is the most excellent among white karmas, surpassing other white karmas, so it is called 『not white.』 Just like a Chakravartin (Chakravartin, wheel-turning monarch), whose essence is human, but because of his extraordinary qualities, the world says that the Chakravartin (Chakravartin) is purer than others. Non-outflow karma is also like this, so it is called 『not white.』 Nagarjuna (Nagarjuna, Buddhist philosopher) explains that non-outflow karma is in accordance with emptiness (sunyata), signlessness (animitta), and non-action (apranihita), free from the characteristics of discrimination, therefore it is called 『neither black nor white.』 Moreover, the black and white of karma with outflows are relative, while non-outflow karma transcends this relativity, so it is called 『neither black nor white karma.』 The explanation of the names is like this (this section ends). Next, we will analyze the characteristics of various karmas. The explanations of the various treatises differ. According to the Abhidharma (Abhidharma, Buddhist philosophical texts), the meritorious deeds of the Form Realm (Rupadhatu, realm of form) are called 『white white.』 All the evil deeds suffered in the three evil realms (three evil realms, hell, hungry ghosts, animals) are called 『black black.』 The meritorious deeds of separate retribution in the realms of ghosts and animals, and all the meritorious and demeritorious deeds suffered by humans and gods in the Desire Realm (Kamadhatu, realm of desire), are called 『black and white karma,』 also called 『mixed karma.』 The above three types of karma are the antidotes to non-outflow karma, which is the fourth type of karma. Therefore, the Samucchaya (Samucchaya, name of a treatise) says that the meritorious deeds in the Form Realm (Rupadhatu, realm of form) are white with white retribution. Black and white karma is in the Desire Realm (Kamadhatu, realm of desire), and all are said to be impure. If one can sever these karmas with thought (cetana, volition), without any remainder, one should know that this is the fourth type of karma. Someone asks: Why are the meritorious deeds of the Form Realm (Rupadhatu, realm of form) specifically called 『white』? Because the characteristic of whiteness is obvious, and it is free from shamelessness and anger. Why are the meritorious deeds of the Desire Realm (Kamadhatu, realm of desire) not 『white』? Because they are mixed with demerit. Why are the meritorious deeds of the Formless Realm (Arupadhatu, formless realm) not 『white』? In reality, they are 『white,』 but the characteristic of whiteness is not obvious, so it is not mentioned. How is it not obvious? At the time of creating the cause, it does not possess the characteristics of the ten wholesome actions (ten wholesome actions) of the three karmas (body, speech, and mind); at the time of receiving the retribution, there is only the birth aggregate (birth aggregate) and no intermediate state (intermediate state). Moreover, in the birth aggregate, there is only...
有四陰而無色陰。以如是等白相不具故不名白。何故三塗一切惡業皆為黑黑。以其因果一向黑故。故彼成實破毗曇云。有人宣說。色界善業以為白白。三塗之業。以為黑黑。欲界人天所受之業。以為黑白。十七學思。為不黑白。是義不然。準彼以驗。故知毗曇三塗惡業以為黑黑。何故宣說。鬼畜之中別報善業以為雜業。彼作因時。與惡和雜。得報之時。與苦蔘受。故說為雜。問曰。何故別報善業偏在鬼畜不通地獄。地獄苦重能感之因唯不善故。鬼畜報輕能感之因得雜善故。此云何知。如雜心中辨明現報生報后報不定報業。此四善業。地獄有三。除現報業。以地獄中無善果故。餘四趣中。具造四業。明知。鬼畜有善業果。以其得造現報善故。又如經說。阿修羅等受報如天。明有善業。問曰。若言鬼畜之中有善果者。何故成實破毗曇。云有人宣說三塗之業為黑黑乎。彼舉惡業不妨有善。若有善者與成實同。成實論家竟何所破。釋言。同者成實不破。于中異者。成實破之成實宣說。地獄之中。初出炎火。則得寒冰觸身之樂。並豬犬等食糞之樂。如是一切皆是善果。毗曇說為不善之報。此乖成實。成實。破之。不破善果。何故人天一切善惡悉為雜業。以因雜惡果雜苦故。第四業者。如彼論說。有其十七無漏學思。為第四業。思
【現代漢語翻譯】 現代漢語譯本 有四陰而沒有色陰。因為像這樣等等的白相不完備，所以不稱為『白』。為什麼三塗（地獄、餓鬼、畜生）的一切惡業都是『黑黑』呢？因為它們的因和果完全是黑的。所以彼成實宗（Satya-siddhi-śāstra）破斥毗曇宗（Abhidharma）說：『有人宣說，善業是『白白』的，三塗的業是『黑黑』的，欲界人天所受的業是『黑白』的，十七有學位的思惟是不黑不白的。』這種說法是不對的。根據那個來驗證，就知道毗曇宗認為三塗的惡業是『黑黑』的。為什麼宣說，鬼和畜生之中特別的善報是雜業呢？因為他們造因的時候，與惡混合在一起；得到果報的時候，與苦蔘雜著承受，所以說是『雜』。問：為什麼特別的善報偏偏在鬼和畜生中，而不通於地獄呢？因為地獄的痛苦深重，能夠感得這種果報的因只有不善業。鬼和畜生的果報輕微，能夠感得這種果報的因可以夾雜善業。這是怎麼知道的呢？就像在雜心中辨明現報、生報、后報、不定報業一樣。這四種善業，地獄有三種，除了現報業，因為地獄中沒有善果的緣故。其餘四趣（地獄、餓鬼、畜生、人）中，都具備造作這四種業。明明知道，鬼和畜生有善業的果報，因為他們能夠造作現報的善業。又如經書上說，阿修羅等等所受的果報像天人一樣，說明他們有善業。問：如果說鬼和畜生之中有善果，為什麼成實宗破斥毗曇宗，說有人宣說三塗的業是『黑黑』的呢？他所舉的是惡業，不妨礙有善業。如果有善業，就與成實宗相同了。成實論家究竟要破斥什麼呢？解釋說：相同的部分，成實宗不破斥；其中不同的部分，成實宗才破斥。成實宗宣說，地獄之中，剛從火焰中出來，就得到寒冰觸身之樂，以及豬犬等吃糞之樂，像這樣的一切都是善果，而毗曇宗卻說是惡報，這與成實宗相違背，成實宗才破斥它，而不是破斥善果。為什麼人天的一切善惡都是雜業呢？因為因夾雜著惡，果夾雜著苦的緣故。第四種業，就像那個論典所說，有十七種無漏的有學位的思惟，是第四種業。思
【English Translation】 English version There are four skandhas (aggregates) but no rupa-skandha (form aggregate). Because such white characteristics are incomplete, it is not called 'white'. Why are all evil karmas in the three evil realms (地獄, hell; 餓鬼, hungry ghosts; 畜生, animals) 'black black'? Because their causes and effects are entirely black. Therefore, the Satyasiddhi-śāstra (成實宗) refutes the Abhidharma (毗曇宗), saying: 'Some people proclaim that good karma is 'white white', the karma of the three evil realms is 'black black', the karma received by humans and devas (天) in the desire realm (欲界) is 'black white', and the seventeen stages of learning and contemplation are neither black nor white.' This statement is incorrect. Based on that to verify, it is known that the Abhidharma school considers the evil karma of the three evil realms to be 'black black'. Why is it proclaimed that the special good retribution among ghosts and animals is mixed karma? Because when they create the cause, it is mixed with evil; when they receive the retribution, they endure it mixed with suffering, so it is said to be 'mixed'. Question: Why is special good retribution biased towards ghosts and animals and does not extend to hell? Because the suffering of hell is profound, and the cause that can bring about this retribution is only unwholesome karma. The retribution of ghosts and animals is light, and the cause that can bring about this retribution can be mixed with wholesome karma. How is this known? Just as in the mixed mind, the karma of immediate retribution, birth retribution, subsequent retribution, and uncertain retribution are distinguished. Of these four types of wholesome karma, hell has three, except for immediate retribution karma, because there is no good result in hell. In the other four realms (地獄, hell; 餓鬼, hungry ghosts; 畜生, animals; 人, humans), all four types of karma are created. It is clearly known that ghosts and animals have the result of wholesome karma because they can create wholesome karma with immediate retribution. Furthermore, as the sutras say, the retribution received by asuras (阿修羅) and others is like that of devas, indicating that they have wholesome karma. Question: If it is said that there are good results among ghosts and animals, why does the Satyasiddhi-śāstra refute the Abhidharma, saying that some people proclaim that the karma of the three evil realms is 'black black'? What he cites is evil karma, which does not preclude the existence of good karma. If there is good karma, it is the same as the Satyasiddhi-śāstra. What exactly does the Satyasiddhi-śāstra refute? Explanation: The parts that are the same, the Satyasiddhi-śāstra does not refute; the parts that are different, the Satyasiddhi-śāstra refutes. The Satyasiddhi-śāstra proclaims that in hell, immediately after emerging from the flames, one obtains the pleasure of cold ice touching the body, as well as the pleasure of pigs and dogs eating feces; all such things are good results, while the Abhidharma school says they are evil retributions. This contradicts the Satyasiddhi-śāstra, so the Satyasiddhi-śāstra refutes it, but not the good results. Why is all good and evil of humans and devas mixed karma? Because the cause is mixed with evil, and the result is mixed with suffering. The fourth type of karma, as that treatise says, is the seventeen types of undefiled learning and contemplation, which are the fourth type of karma. Contemplation
是思數。此是業體。故偏說之。何者十七。如彼論說。說有十二思。斷于黑報業。四思能斷白。一思二俱離。是則通合有十七思。所言十二斷黑業者。見道之中。有其四思。修道之中。有八思。是故通合有其十二。見道四者。謂四法忍相應思也。此四正斷欲界地中三塗惡業。故云斷黑。問曰。忍體亦斷惡法。以何義故偏說思乎。釋言。忍心非不斷惡。但思是業。今為辨業故偏說之。相從以論。忍等是其思業眷屬。亦得名思。問曰。法智相應之思。何故不說。釋言。法智累外證除。非正斷故。所以不論。又問。比忍相應之思。何故不說。釋言。比忍相應思者。但斷上界無記染思。不斷不善。所以不說。修道八者。欲界地中修道對治有九無礙九解脫道。九無礙中前八。無礙相應思也。此八正斷欲界黑業。故云斷黑。問曰。毗曇說三塗業以為黑黑。見道中斷。是中何處更有黑業。而言修道八思斷黑。此如上釋。凡夫具依見修二惑發三塗業。見道煩惱。迷理生故。但發意業。修道煩惱。緣事起故。具發三業。見修煩惱。所發意業起已。謝往有得得之。入聖道時。斷彼業得令不屬己。名之為斷。見惑所起。見道中斷。修惑所起。欲界修道九無礙斷。第九一品在後別論。故說前八斷黑報業。修惑所起身口二業。以其世斷剎那斷故。
無得得之。但為修惑緣縛彼業。修惑斷時。修業免縛。名之為斷。斷之品數。與斷修惑所發意業。其義相似。所言四思能斷白者。四禪地中修道煩惱相應染思。皆能繫縛自地善業。一一地中。各有九品無礙解脫。斷其繫縛。就彼四禪九無礙中。分取第九相應思業。以為四思。此四正斷四禪善上繫縛之義。名為斷白。不斷善體。問曰。四禪九無礙思皆能斷除善上繫縛。以何義故偏說第九能斷白乎。釋言。前八非不能斷。但彼四禪地地之中九品染思。共縛自地一切善法。前八重縛。雖復斷竟。第九一重繫縛。猶在令自地中一切善法皆不得脫。故不名斷。彼第九品無礙起時。斷彼微品染污業思。令自地中一切善法皆得解脫故。偏就之以說斷白。所言一思二俱離者。欲界修道九無礙中第九品邊相應業思。以之為一。此思正斷黑黑業中第九微品。並斷欲界一切雜業。名為俱離。故雜心云。斷黑黑業及黑白業名俱離矣。于彼黑業及雜業中。不善意業斷其得體。自餘一切不善身口。及雜業中一切善法。但斷繫縛不斷得體。問曰。欲界前八無礙非但斷黑亦斷雜業。以何義故不名俱離。釋言。前八斷黑業時。雜中惡業。隨分亦斷。但雜善上繫縛未盡。是故不得說斷雜業。彼雜善業猶為自地微品黑業及雜惡業所繫縛故。問曰。若言雜善之上
【現代漢語翻譯】 現代漢語譯本 無得得之：並不是說獲得了什麼。只是因為修惑（指修道位上的煩惱）的緣故，束縛了那些業。當修惑斷除時，修所成的業就免除了束縛，這稱之為『斷』。斷的品數，與斷除修惑所引發的意業，其意義相似。 所言『四思能斷白』：指的是在四禪天中，修道時與煩惱相應的染污思，都能繫縛各自禪定的善業。每一禪定地中，各有九品無礙解脫。斷除這些繫縛，就在那四禪天的九無礙中，選取第九品相應的思業，作為『四思』。這四思正是斷除四禪天善業向上繫縛的含義，稱之為『斷白』，但並不是斷除善業的本體。 問：四禪天的九無礙思都能斷除善業的向上繫縛，為什麼偏偏說第九品能斷白呢？ 答：前八品並非不能斷，只是因為四禪天每一禪定地中的九品染污思，共同繫縛了各自禪定地的一切善法。前八品是多重束縛，即使斷除了，第九品的一重繫縛仍然存在，使得各自禪定地中的一切善法都不能解脫，所以不稱為『斷』。當第九品無礙生起時，斷除了那微細的染污業思，使得各自禪定地中的一切善法都能解脫，所以偏偏就第九品來說『斷白』。 所言『一思二俱離』：指的是欲界修道九無礙中，第九品邊相應的業思，以此作為『一』。此思正是斷除黑黑業（指惡業中的惡業）中的第九微品，並斷除欲界的一切雜業，稱之為『俱離』。所以《雜心論》說：『斷除黑黑業及黑白業，名為俱離。』 在那黑業及雜業中，不善的意業斷除了它的得體（指獲得果報的本體），其餘一切不善的身口業，以及雜業中的一切善法，只是斷除了繫縛，並沒有斷除得體。 問：欲界的前八無礙，並非只是斷除黑業，也斷除雜業，為什麼不稱為『俱離』呢？ 答：前八品斷除黑業時，雜業中的惡業也隨之部分斷除，但是雜業中的善業的向上繫縛還沒有完全斷盡，所以不能說斷除了雜業。因為那些雜業中的善業仍然被各自禪定地的微細黑業及雜業中的惡業所繫縛。 問：如果說雜善之上
【English Translation】 English version 『No attainment of attainment』 does not mean that something is obtained. It is only because of the Śikṣā-kleshas (修惑, afflictions on the path of cultivation) that those karmas are bound. When the Śikṣā-kleshas are severed, the karmas cultivated are freed from bondage, and this is called 『severance』. The number of severances is similar in meaning to the intentional karmas arising from the severance of the Śikṣā-kleshas. The so-called 『Four Thoughts that can sever the White』 refers to the defiled thoughts corresponding to the afflictions of the path of cultivation in the Four Dhyānas (四禪, meditations), which can bind the wholesome karmas of their respective dhyānas. In each dhyāna realm, there are nine grades of unobstructed liberation. Severing these bonds, from the nine unobstructed liberations of the Four Dhyānas, the ninth grade of corresponding intentional karma is selected as the 『Four Thoughts』. These Four Thoughts precisely represent the meaning of severing the upward bonds of the wholesome karmas of the Four Dhyānas, and are called 『Severing the White』, but it does not mean severing the essence of the wholesome karmas. Question: The nine unobstructed thoughts of the Four Dhyānas can all sever the upward bonds of wholesome karmas, so why is it specifically said that the ninth grade can sever the White? Answer: It is not that the first eight grades cannot sever, but because the nine grades of defiled thoughts in each dhyāna realm of the Four Dhyānas jointly bind all the wholesome dharmas of their respective dhyāna realms. The first eight grades are multiple bonds, and even if they are severed, the single bond of the ninth grade still exists, preventing all the wholesome dharmas in their respective dhyāna realms from being liberated, so it is not called 『severance』. When the ninth grade of unobstructed thought arises, it severs the subtle defiled karma thought, allowing all the wholesome dharmas in their respective dhyāna realms to be liberated, so it is specifically said of the ninth grade that it 『severs the White』. The so-called 『One Thought that Separates Both』 refers to the intentional karma thought corresponding to the ninth grade of the nine unobstructed thoughts of the path of cultivation in the Desire Realm (欲界, Kāmadhātu), and this is taken as 『One』. This thought precisely severs the ninth subtle grade of Black-Black karma (黑黑業, extremely unwholesome karma), and severs all the Mixed karmas of the Desire Realm, and is called 『Separating Both』. Therefore, the Tattvasaṃgraha (雜心論) says: 『Severing Black-Black karma and Black-White karma is called Separating Both.』 In those Black karmas and Mixed karmas, the unwholesome intentional karma severs its essence of attainment (得體, the essence of obtaining retribution), while all other unwholesome bodily and verbal karmas, and all wholesome dharmas in the Mixed karmas, only sever the bonds and do not sever the essence of attainment. Question: The first eight unobstructed thoughts of the Desire Realm not only sever Black karma but also sever Mixed karma, so why is it not called 『Separating Both』? Answer: When the first eight grades sever Black karma, the unwholesome karma in the Mixed karma is also partially severed, but the upward bonds of the wholesome karma in the Mixed karma have not been completely severed, so it cannot be said that the Mixed karma has been severed. This is because those wholesome karmas in the Mixed karmas are still bound by the subtle Black karmas and unwholesome karmas in the Mixed karmas of their respective dhyāna realms. Question: If it is said that above the Mixed Wholesome
繫縛未盡不得名為斷雜業者。前八無礙斷黑未盡。亦應不得說斷黑業。釋言。惡業斷體名斷。以斷體故。隨分盡處得與斷名。善斷繫縛不斷其體。善斷縛故。欲界地中九品不善。共縛欲界一切善法。前八無礙。雖斷善上八重繫縛。第九一重繫縛。猶在。繫縛在故。一切善法未有脫處。故不說斷。問曰。若使惡斷體故隨分盡處得名斷者。前八無礙亦斷雜中八品惡業。以何義故不說斷雜。釋言。彼惡與欲界善合為雜業。雖斷雜惡。雜善未出故不說斷。其猶頭頂手足等事共成人身。雖斷手足不名殺人。此亦如是。問曰。若言前八思時雜善未出。雖斷雜惡不名斷者。黑業之中。雖斷意業。身口二業。未免緣縛。以何義故。得名斷黑。釋言。有以。彼黑業中意為正業。身口隨業。意為正故。前八思時。雖身口業未免緣縛。正業已除故說斷黑。如人斬頭或復截腰。手足雖在而名被殺。雜中雖斷不善意業。善中意業。被縛未出。善惡身口。亦未免縛。故不說斷。問曰。無色無漏業思。何故不說為無漏業。理亦通是。但非前三對治法故。所以不論。毗曇如是。成實法中四業。復異彼說。色界無色界業。一向是白。及欲界中純善之業。亦名為白。阿鼻之業。一向是黑。自餘地獄及鬼畜中純苦之業。亦名為黑。欲界人天。非純樂業。及下三
【現代漢語翻譯】 現代漢語譯本 『繫縛』（Klesha-bandhana，煩惱的束縛）未完全斷盡，不能稱作斷了『雜業』（Mishra-karma，混合業）。如果前八個『無礙道』（Anantarya-marga，無間道）斷除『黑業』（Krishna-karma，黑業）未盡，也不應說斷了黑業。解釋：惡業的斷滅，是指斷滅了它的本體，因為斷滅了本體的緣故，隨著斷滅部分的多少，可以得到斷滅的名稱。善業斷滅的是繫縛，而不是斷滅它的本體，因為善業斷滅的是束縛。在欲界（Kama-dhatu）中，九品不善業共同束縛著欲界的一切善法。前八個無礙道，雖然斷除了善法上的八重繫縛，但第九重繫縛仍然存在。因為繫縛存在，一切善法沒有解脫之處，所以不能說斷滅。問：如果說惡業斷滅是因為斷滅了本體，隨著斷滅部分的多少而得到斷滅的名稱，那麼前八個無礙道也斷除了雜業中的八品惡業，為什麼不說斷了雜業？解釋：那些惡業與欲界的善業混合在一起，成為雜業。雖然斷除了雜業中的惡業，但雜業中的善業沒有脫離束縛，所以不能說斷滅。這就好比頭、頂、手、足等共同構成人身，雖然斷了手足，不能說是殺了人。這裡也是如此。問：如果說前八個無礙道生起時，雜業中的善業沒有脫離束縛，雖然斷除了雜業中的惡業，不能稱作斷滅，那麼在黑業之中，雖然斷除了意業（Manas-karma，思想行為），身業（Kaya-karma，身體行為）和口業（Vak-karma，語言行為）沒有免除因緣的束縛，為什麼能稱作斷了黑業？解釋：這是有原因的。在黑業中，意業是主要的業，身業和口業是隨從的業。因為意業是主要的，所以前八個無礙道生起時，雖然身業和口業沒有免除因緣的束縛，但主要的意業已經除掉了，所以說斷了黑業。就像人被斬首或者截斷腰部，手足雖然還在，但也被稱為被殺了。雜業中雖然斷除了不善的意業，但善業中的意業被束縛而沒有脫離，善惡的身業和口業也沒有免除束縛，所以不能說斷滅。問：無色界（Arupa-dhatu）和無漏業（Anasrava-karma，無煩惱業）的思想，為什麼不說成是無漏業？道理上也是相通的，但不是前面三種對治法（黑黑報，黑白報，白黑報）的對治對象，所以不討論。毗曇宗（Abhidharma，阿毗達摩）是這樣說的。成實論（Satyasiddhi-sastra）中對四業的說法，又與毗曇宗不同。『無』業，一向是白業（Shukla-karma，白業），以及欲界中純善的業，也稱為白業。阿鼻地獄（Avici-naraka）的業，一向是黑業。其餘地獄以及鬼、畜生道中純粹痛苦的業，也稱為黑業。欲界的人天，不是純粹快樂的業，以及下三
【English Translation】 English version One whose 『Klesha-bandhana』 (繫縛, afflictive bondage) is not completely exhausted cannot be called one who has severed 『Mishra-karma』 (雜業, mixed karma). If the first eight 『Anantarya-marga』 (無礙道, paths of immediate liberation) have not completely severed 『Krishna-karma』 (黑業, dark karma), it should also not be said that dark karma has been severed. Explanation: The severance of evil karma means the severance of its essence. Because its essence is severed, the name of severance is given according to the extent of the severance. The severance of good karma severs the bondage, but does not sever its essence, because good karma severs the bondage. In the 『Kama-dhatu』 (欲界, desire realm), the nine categories of unwholesome karma jointly bind all the wholesome dharmas of the desire realm. Although the first eight paths of immediate liberation sever the eightfold bondage on wholesome dharmas, the ninthfold bondage still remains. Because the bondage remains, all wholesome dharmas have no place of liberation, so it is not said to be severed. Question: If the severance of evil karma is because its essence is severed, and the name of severance is given according to the extent of the severance, then the first eight paths of immediate liberation also sever the eight categories of evil karma in mixed karma. Why is it not said that mixed karma is severed? Explanation: Those evil karmas are mixed with the wholesome karmas of the desire realm to become mixed karma. Although the evil karma in mixed karma is severed, the wholesome karma in mixed karma has not been liberated, so it is not said to be severed. It is like the head, top, hands, feet, etc., jointly forming the human body. Although the hands and feet are severed, it is not called killing a person. This is also the same. Question: If it is said that when the first eight thoughts arise, the wholesome karma in mixed karma has not been liberated, and although the evil karma in mixed karma is severed, it cannot be called severance, then in dark karma, although 『Manas-karma』 (意業, mental karma) is severed, 『Kaya-karma』 (身業, body karma) and 『Vak-karma』 (口業, speech karma) have not escaped the bondage of conditions. Why can it be called severance of dark karma? Explanation: There is a reason for this. In dark karma, mental karma is the primary karma, and body karma and speech karma are secondary karmas. Because mental karma is primary, although body karma and speech karma have not escaped the bondage of conditions when the first eight thoughts arise, the primary mental karma has been removed, so it is said to be severance of dark karma. It is like a person being beheaded or having their waist cut off. Although the hands and feet are still there, it is still called being killed. Although unwholesome mental karma is severed in mixed karma, the mental karma in wholesome karma is bound and has not been liberated, and the body karma and speech karma of both wholesome and unwholesome karma have not escaped bondage, so it is not said to be severed. Question: Why are the thoughts of the 『Arupa-dhatu』 (無色界, formless realm) and 『Anasrava-karma』 (無漏業, karma free from outflows) not called karma free from outflows? The principle is also consistent, but it is not the object of the three antidotes (dark with dark result, dark with white result, white with dark result) mentioned earlier, so it is not discussed. The 『Abhidharma』 (毗曇, Higher Doctrine) says this. The 『Satyasiddhi-sastra』 (成實論, Treatise on the Accomplishment of Truth) has a different explanation of the four karmas from the Abhidharma. 『Non-karma』 is always 『Shukla-karma』 (白業, white karma), and pure wholesome karma in the desire realm is also called white karma. The karma of 『Avici-naraka』 (阿鼻地獄, Avici hell) is always dark karma. The pure suffering karma in other hells and in the realms of ghosts and animals is also called dark karma. The humans and gods of the desire realm are not purely pleasurable karma, and the lower three
趣非純苦業。通名為雜。一切無漏。通名不黑不白業也。就無漏中別而論之。唯取思心以為業體。故彼成實九業品云。意思名業。通則俱是大智論中。地獄之業。鬼畜少分。是其黑業。論自釋言。是中眾生。大苦悶極故名為黑。一切天業。是其白業。論自釋言。三界諸天所受樂報。自在明瞭故名為白。人及修羅八部神等所受之業。名黑白雜。以此業中有善有惡受報之時苦樂雜故。一切無漏。能破不善及有漏善。並拔眾生善惡之果。名不黑不白。涅槃經中。三塗之業名之為黑。上二界業。說之為白。欲界地中人天之業。以之為雜。一切無漏。為不黑不白。四業如是。
五逆義七門分別(釋名辨相一 三業三毒分別二 輕重分別三 多少次第四 人處分別五 受報久近六 可盡不盡分別七)
第一門中。釋名辨相。言五逆者。謂殺父殺母殺阿羅漢．出佛身血．破和合僧。此之五種。經名為逆。亦名無間。何故此五偏名為逆。以其背恩違福田故。殺父殺母背恩故逆。餘三違于福田故逆。殺阿羅漢破和合僧。違僧福田。出佛身血違佛福田。問曰。三寶皆是福田。以何義故不說違法。釋言。謗法重於五逆。是故不入五逆罪中。其猶五逆不入四重。此五何故名無間業。釋有四義。一趣果無間故曰無間。故成實言。舍此
【現代漢語翻譯】 現代漢語譯本： 非純粹痛苦的業被稱為『雜業』。一切無漏業，統稱為『不黑不白業』。在無漏業中分別討論，只取思心作為業的本體。所以《成實論》九業品中說：『意思名為業。』總的來說，《大智度論》中，地獄的業，以及鬼道和畜生道的小部分，是『黑業』。《論》中自己解釋說：『這些眾生，極度痛苦煩悶，所以稱為黑。』一切天界的業，是『白業』。《論》中自己解釋說：『三界諸天所受的快樂果報，自在明瞭，所以稱為白。』人道以及阿修羅、八部神等所受的業，名為『黑白雜業』。因為這些業中有善有惡，受報的時候苦樂交雜。一切無漏業，能夠破除不善業以及有漏善業，並且拔除眾生善惡的果報，名為『不黑不白業』。《涅槃經》中，三惡道的業稱為『黑業』，上二界的業，說為『白業』，欲界的人天之業，稱為『雜業』，一切無漏業，為『不黑不白業』。四種業就是這樣。
五逆的意義，從七個方面來分別解釋：（一、解釋名稱，辨別體相；二、三業和三毒的分別；三、輕重分別；四、多少和次第；五、人和處所的分別；六、受報時間的長短；七、可以窮盡和不可以窮盡的分別）
第一方面，解釋名稱，辨別體相。所說的『五逆』，是指殺父、殺母、殺阿羅漢（Arhat，已證得涅槃的聖者）、出佛身血、破和合僧（Sangha，佛教僧團）。這五種罪行，經中稱為『逆』，也稱為『無間』。為什麼這五種罪行特別稱為『逆』呢？因為它們違背恩德，違背福田。殺父殺母，是違背恩德所以稱為『逆』。其餘三種，是違背福田所以稱為『逆』。殺阿羅漢、破和合僧，是違背僧的福田。出佛身血，是違背佛的福田。有人問：三寶（佛、法、僧）都是福田，為什麼不說違背法呢？解釋說：誹謗佛法的罪比五逆罪還要重，所以不列入五逆罪中，就像五逆罪不列入四重罪一樣。這五種罪行為什麼稱為『無間業』呢？解釋有四種意義：一、趣向果報沒有間斷，所以稱為『無間』。所以《成實論》說：『捨棄此
【English Translation】 English version: The karma that is not purely painful is called 'mixed karma'. All Anāsrava (without outflows) karmas are generally called 'neither black nor white karma'. When discussing Anāsrava karmas separately, only the thinking mind is taken as the substance of karma. Therefore, in the 'Nine Karmas' chapter of the Satya-siddhi-śāstra, it is said: 'Intention is called karma.' Generally speaking, in the Mahāprajñāpāramitā-śāstra, the karma of hell, and a small part of the karma of ghosts and animals, is 'black karma'. The śāstra itself explains: 'These beings are extremely distressed and tormented, so it is called black.' All the karma of the heavens is 'white karma'. The śāstra itself explains: 'The joyful rewards received by the gods of the Three Realms are free and clear, so it is called white.' The karma received by humans, asuras, and the eight kinds of gods is called 'mixed black and white karma' because these karmas contain both good and evil, and the rewards received are mixed with both suffering and joy. All Anāsrava karmas can destroy unwholesome karma and wholesome karma with outflows, and eradicate the consequences of good and evil for sentient beings, and are called 'neither black nor white karma'. In the Nirvana Sutra, the karma of the three evil realms is called 'black karma', the karma of the upper two realms is said to be 'white karma', the karma of humans and gods in the desire realm is called 'mixed karma', and all Anāsrava karmas are 'neither black nor white karma'. Such are the four types of karma.
The meaning of the Five Heinous Offenses is explained from seven aspects: (1. Explaining the names and distinguishing the characteristics; 2. Distinguishing the three karmas and the three poisons; 3. Distinguishing the severity; 4. The quantity and order; 5. Distinguishing the people and places; 6. The length of time for receiving retribution; 7. Distinguishing what can be exhausted and what cannot be exhausted)
In the first aspect, explaining the names and distinguishing the characteristics. The 'Five Heinous Offenses' refer to killing one's father, killing one's mother, killing an Arhat (a perfected being who has attained Nirvana), shedding the blood of a Buddha, and disrupting the Sangha (the Buddhist monastic community). These five offenses are called 'heinous' or 'Avīci' in the scriptures. Why are these five offenses specifically called 'heinous'? Because they betray kindness and violate the field of merit. Killing one's father and killing one's mother is betraying kindness, so it is called 'heinous'. The other three are violating the field of merit, so they are called 'heinous'. Killing an Arhat and disrupting the Sangha is violating the field of merit of the Sangha. Shedding the blood of a Buddha is violating the field of merit of the Buddha. Someone asks: The Three Jewels (Buddha, Dharma, Sangha) are all fields of merit, why not say violating the Dharma? It is explained that the offense of slandering the Dharma is heavier than the Five Heinous Offenses, so it is not included in the Five Heinous Offenses, just as the Five Heinous Offenses are not included in the Four Major Offenses. Why are these five offenses called 'Avīci karma'? There are four meanings: 1. Approaching the result without interruption, so it is called 'Avīci'. Therefore, the Satya-siddhi-śāstra says: 'Abandoning this'
身已次身即受。故名無間。二受苦無間。五逆之罪。生阿鼻獄。一劫之中苦苦相續無有樂間。因從果稱名無間業。三壽命無間。五逆之罪。生阿鼻獄。一劫之中壽命無絕。因從果因名為無間。四身形無間。五逆之罪。生阿鼻獄。阿鼻地獄。縱曠八萬四千由旬。一人入中。身亦遍滿。一切人入。身亦遍滿。不相障礙。因從果號名曰無間。名義如是。次辨其相。前之四種。相顯可知。破僧難識。今宜廣辨破僧之義。泛釋有二。一破羯磨僧。二破法輪僧。于中略以六句分別。一明破法。二明破人。三明破時。四明破處。五明破相。六明破性。言破法者。法有二種。一邪二正。邪為能破。正為所破。就正法中泛釋有三。一出家眾法。謂百一羯磨。出家之者。詳崇不乖。方得成僧。若不如是。不名為僧。是故名為出家眾法。二出家行法。所謂四依。一盡形壽樹下常坐。二盡形壽著糞掃衣。三盡形乞食。四盡形有病。服陳棄藥共行此法。方名出家。方名為僧。若不行此。不名為僧。是故名為出家行法。三隨行別法。所謂禮拜學問誦經坐禪念定。乃至修習無漏聖慧。如是一切隨人異習。非出家者。同崇之法。是故名為隨行別法。三中前二。是其僧法。出家之行。后之一種。道俗通行。不止出家。不名僧法。就僧法中。初者是其羯磨僧
【現代漢語翻譯】 現代漢語譯本 身體剛剛捨棄就立即再次受生，因此稱為『無間』（Avīci）。 二、受苦無間：犯下五逆罪（pañcānantarya）的人，死後會墮入阿鼻地獄（Avīci-naraka），在一劫（kalpa）的時間裡，持續不斷地遭受痛苦，沒有絲毫停歇。這是從因地上所造的業來稱呼果報，所以稱為『無間業』。 三、壽命無間：犯下五逆罪的人，死後會墮入阿鼻地獄，在一劫的時間裡，生命不會中斷。這是從因地上所造的業來稱呼果報，所以稱為『無間』。 四、身形無間：犯下五逆罪的人，死後會墮入阿鼻地獄。阿鼻地獄縱橫八萬四千由旬（yojana）。即使只有一個人進入其中，他的身體也會充滿整個地獄；即使所有人都進入其中，他們的身體也都會充滿整個地獄，彼此不會互相妨礙。這是從因地上所造的業來稱呼果報，所以稱為『無間』。名稱和含義就是這樣。 接下來辨別它的相狀。前面的四種『無間』，相狀顯而易見。而『破僧』（saṃgha-bheda）難以識別，現在應該廣泛地辨析『破僧』的含義。泛泛地解釋，有二種：一是破羯磨僧（karma-saṃgha），二是破法輪僧（dharma-saṃgha）。其中略以六句來分別： 一、說明破法；二、說明破人；三、說明破時；四、說明破處；五、說明破相；六、說明破性。 說到『破法』，法有兩種：一是邪法，二是正法。邪法是能破的，正法是所破的。就正法中泛泛地解釋，有三種：一是出家眾法，指百一羯磨（karma）。出家的人，詳細地遵循而不違背，才能成就僧團。如果不是這樣，就不能稱為僧。所以稱為『出家眾法』。 二是出家行法，指四依（catvāri niśraya）：一、盡形壽在樹下常坐；二、盡形壽穿著糞掃衣；三、盡形乞食；四、盡形有病時，服用陳棄藥。共同奉行這些法，才能稱為出家，才能稱為僧。如果不奉行這些，就不能稱為僧。所以稱為『出家行法』。 三是隨行別法，指禮拜、學問、誦經、坐禪、念定，乃至修習無漏聖慧（anāsrava-ārya-prajñā）。像這樣的一切，隨著個人的不同而異，不是出家者共同遵循的法。所以稱為『隨行別法』。 這三種法中，前兩種是僧團的法，是出家人的修行；后一種是道俗通行的，不限於出家人，不能稱為僧法。就僧法中，第一種是羯磨僧。
【English Translation】 English version The body has just been abandoned and is immediately reborn, hence the name 'Avīci' (uninterrupted). 2. Uninterrupted Suffering: Those who commit the five heinous crimes (pañcānantarya) are born in Avīci-naraka (Avīci hell). Within one kalpa (aeon), suffering continues without interruption, without any interval of pleasure. This is named 'uninterrupted karma' because the name is derived from the consequences of the deeds. 3. Uninterrupted Lifespan: Those who commit the five heinous crimes are born in Avīci hell. Within one kalpa, their lifespan is not cut off. The name 'uninterrupted' is derived from the consequences of the deeds. 4. Uninterrupted Body Form: Those who commit the five heinous crimes are born in Avīci hell. Avīci hell is eighty-four thousand yojanas (leagues) in length and breadth. Even if only one person enters it, their body fills the entire hell. Even if all people enter it, their bodies fill the entire hell, without obstructing each other. The name 'uninterrupted' is derived from the consequences of the deeds. Such are the name and meaning. Next, we will distinguish its characteristics. The previous four types of 'uninterrupted' are easily recognizable in their characteristics. 'Breaking the Saṃgha' (saṃgha-bheda) is difficult to recognize, so now we should extensively analyze the meaning of 'breaking the Saṃgha'. Generally speaking, there are two types: breaking the Karma-saṃgha (karma-saṃgha) and breaking the Dharma-saṃgha (dharma-saṃgha). Among these, we will briefly distinguish them with six sentences: 1. Explaining the breaking of the Dharma; 2. Explaining the breaking of the people; 3. Explaining the breaking of the time; 4. Explaining the breaking of the place; 5. Explaining the breaking of the characteristics; 6. Explaining the breaking of the nature. Speaking of 'breaking the Dharma', there are two types of Dharma: evil Dharma and right Dharma. Evil Dharma is what can break, and right Dharma is what is broken. Generally speaking, within the right Dharma, there are three types: first, the Dharma of the monastic community, referring to the hundred and one karmas (karma). Those who renounce the world, carefully follow without deviation, can then form a Saṃgha. If it is not like this, it cannot be called a Saṃgha. Therefore, it is called 'the Dharma of the monastic community'. Second, the Dharma of monastic practice, referring to the four supports (catvāri niśraya): 1. To sit constantly under a tree for the rest of one's life; 2. To wear discarded rags for the rest of one's life; 3. To beg for food; 4. To take discarded medicine when sick for the rest of one's life. Only by practicing these Dharmas together can one be called a renunciate, can one be called a Saṃgha. If one does not practice these, one cannot be called a Saṃgha. Therefore, it is called 'the Dharma of monastic practice'. Third, the separate Dharma of individual practice, referring to prostration, learning, reciting scriptures, meditation, mindfulness and concentration, and even cultivating the undefiled noble wisdom (anāsrava-ārya-prajñā). All of these vary according to the individual and are not Dharmas that are commonly followed by renunciates. Therefore, it is called 'the separate Dharma of individual practice'. Among these three Dharmas, the first two are the Dharmas of the Saṃgha, the practice of renunciates; the last one is common to both monastics and laypeople, not limited to renunciates, and cannot be called Saṃgha Dharma. Among the Saṃgha Dharmas, the first one is the Karma-saṃgha.
法。第二是其法輪僧法。是僧者。是其所破。非僧法者。非是所破。所破如是。何者能破。破羯磨中更無別法。破法輪僧用於五邪。一者乞食。二者糞掃衣。三樹下坐。四不食酥鹽。五不食魚肉。前三相似。后二妄語。以此五種翻違正法。故名為破。破法如是。次辨破人。于中有三。一明所破。二明能破。三就能所辨定多少。就所破中有其二種。一羯磨僧。出家之中。具戒比丘。四人已上。不簡凡聖。在一界內。于彼百一羯磨之法。同遵不乖。名羯磨僧。二法輪僧。出家之士。不簡凡聖。同行如來四依正法。和而不乖。名法輪僧。有人說言。四真諦者。是其法輪。會諦之人。名法輪僧。然彼四諦。乃是隨人別行法中法輪之義。非僧法中戒僧法輪。若當四諦是法輪者。調達破僧。應說五諦翻違四諦。以說五邪翻四依故。明知。四依是其法輪。若言聖人會諦之者是法輪僧。在家聖人。應名為僧。彼非僧故。明知。不以會諦之人為法輪僧。良以世人所取謬濫。今以四句辨之。令異辨相。云何。一者法輪而非無漏。謂出家凡夫奉行四依。故名法輪。未證聖道。故非無漏。二者無漏而非法輪。謂在家聖人。內有聖解。故名無漏。不行四依。故非法輪。三者無漏亦是法輪。謂出家聖人。內有聖解。故曰無漏。奉行四依。故名法輪。
四非無漏。亦非法輪。謂在家凡夫。內無聖解。故非無漏。不行四依。故非法輪。以此辨之相別可知。此二僧中。破羯磨僧。通破凡聖。凡僧乖聖。亦名破故。破法輪僧。在凡非聖。聖信成就。不可壞故。所破如是。次辨能破。破羯磨僧。見愛俱能破。法輪僧局在見行。以利根人方能破故。又破羯磨。通其凈行毀禁之人。除犯重者。皆能破之。破法輪僧。局在清凈。以毀禁人人不信故。不能破僧。故雜心云。久清凈人乃能破僧。能破如是。次就能破所破之人辨定多少。破羯磨僧。於一界內極少八人得成破僧。彼此成眾。別作法故。破法輪僧。於一界內極少九人。方得成破。何故須九。正眾四人。是其所破。邪眾五人。是其能破。故須九也。邪眾之中。何故須五。調達一人自稱為佛。餘四為眾。故須五也。問曰。邪中有佛有眾故。須五者。正中亦有佛之與眾。何不說十乃說九乎。釋言。正中雖復有佛。佛非僧攝。是故不論。邪中調達雖自稱佛。體實是僧。故說為五。又正破時佛不在眾。若佛在眾。調達比丘。無有威德。不能破僧。故不論佛。問曰。破彼羯磨僧時。兩眾異處別作羯磨。故須彼此並皆成眾。破法輪者。但破行法不關眾事。何須彼此皆成眾乎。釋言。有以。破法輪者。必須羯磨和眾忍可邪法方行。故須彼此皆
【現代漢語翻譯】 現代漢語譯本 四非無漏，也不是法輪。這是說在家的凡夫，內心沒有聖人的智慧，所以不是無漏。不奉行四依法（catvāri apratiśaraṇāni），所以不是法輪。用這些來辨別，它們的區別是可以知道的。這兩種僧團中，破壞羯磨僧（karmasangha，僧團的事務處理）的，包括破壞凡夫僧和聖僧。凡夫僧違背聖法，也可以說是被破壞了。破壞法輪僧（dharmacakrasangha，佛法之輪）的，只存在於凡夫僧中，聖僧的信心已經成就，是不可破壞的。以上是關於被破壞的對象。 接下來辨別能破壞者。破壞羯磨僧的，見惑（dṛṣṭi）和愛惑（rāga）都能破壞。破壞法輪僧的，侷限於見惑的修行。因為只有利根的人才能破壞。而且，破壞羯磨，包括清凈修行和毀犯戒律的人，除了犯重罪的人，都能破壞。破壞法輪僧，侷限於清凈的人，因為毀犯戒律的人，人們不相信他，所以不能破壞僧團。所以《雜心論》（Abhidharmahṛdaya）說，長久清凈的人才能破壞僧團。以上是關於能破壞者。 接下來就能夠破壞和被破壞的人來確定人數。破壞羯磨僧，在一個界限內，最少需要八個人才能構成破僧。彼此都成為僧眾，分別進行羯磨。破壞法輪僧，在一個界限內，最少需要九個人，才能構成破僧。為什麼需要九個人？正眾四人，是被破壞的對象。邪眾五人，是能夠破壞的人。所以需要九個人。邪眾之中，為什麼需要五個人？提婆達多（Devadatta）一個人自稱為佛，其餘四個人是他的僧眾。所以需要五個人。問：邪眾中有佛有僧眾，所以需要五個人。正眾中也有佛和僧眾，為什麼不說十個人，而說九個人呢？回答說：正眾中雖然有佛，但佛不屬於僧團，所以不論。邪眾中提婆達多雖然自稱是佛，但實際上是僧人，所以說是五個人。而且，真正破壞的時候，佛不在僧眾中。如果佛在僧眾中，提婆達多比丘就沒有威德，不能破壞僧團，所以不論佛。問：破壞羯磨僧的時候，兩眾在不同的地方分別進行羯磨，所以需要彼此都成為僧眾。破壞法輪僧，只是破壞行法，不涉及僧眾的事情，為什麼需要彼此都成為僧眾呢？回答說：是有原因的。破壞法輪的人，必須通過羯磨，僧眾和合忍可邪法才能進行，所以需要彼此都
【English Translation】 English version Neither non-outflow nor Dharma wheel. This refers to ordinary householders who lack the wisdom of the saints internally, hence not non-outflow. They do not practice the Four Reliances (catvāri apratiśaraṇāni), hence not the Dharma wheel. By distinguishing these, their differences can be known. Among these two Sanghas, the one that destroys the Karmasangha (the Sangha's administrative procedures) includes the destruction of both ordinary and holy Sanghas. An ordinary Sangha that goes against the holy Dharma can also be said to be destroyed. The one that destroys the Dharmacakrasangha (the wheel of Dharma) exists only within the ordinary Sangha; the faith of the holy Sangha is already accomplished and cannot be destroyed. The above is regarding the objects being destroyed. Next, distinguish the destroyers. Those who destroy the Karmasangha can be destroyed by both the afflictions of view (dṛṣṭi) and desire (rāga). Those who destroy the Dharmacakrasangha are limited to the practice of the afflictions of view. This is because only those with sharp faculties can destroy it. Moreover, the destruction of Karma includes both those who practice purely and those who violate the precepts; except for those who commit grave offenses, all can destroy it. The destruction of the Dharmacakrasangha is limited to those who are pure, because people do not believe those who violate the precepts, so they cannot destroy the Sangha. Therefore, the Abhidharmahṛdaya says that only those who have been pure for a long time can destroy the Sangha. The above is regarding the destroyers. Next, determine the number of people who can destroy and be destroyed. To destroy the Karmasangha, within a single boundary, at least eight people are needed to constitute the destruction of the Sangha. Both sides become the Sangha and perform Karma separately. To destroy the Dharmacakrasangha, within a single boundary, at least nine people are needed to constitute the destruction. Why are nine people needed? Four people from the correct Sangha are the objects being destroyed. Five people from the heretical Sangha are the ones who can destroy. Therefore, nine people are needed. Among the heretical Sangha, why are five people needed? Devadatta alone claims to be a Buddha, and the other four people are his Sangha. Therefore, five people are needed. Question: The heretical Sangha has a Buddha and a Sangha, so five people are needed. The correct Sangha also has a Buddha and a Sangha, why not say ten people, but say nine people? Answer: Although there is a Buddha in the correct Sangha, the Buddha does not belong to the Sangha, so it is not discussed. Although Devadatta claims to be a Buddha in the heretical Sangha, he is actually a member of the Sangha, so it is said to be five people. Moreover, when the actual destruction occurs, the Buddha is not in the Sangha. If the Buddha is in the Sangha, the Bhikṣu Devadatta would not have the power and virtue to destroy the Sangha, so the Buddha is not discussed. Question: When destroying the Karmasangha, the two Sanghas perform Karma separately in different places, so both sides need to become the Sangha. When destroying the Dharmacakrasangha, only the practice of the Dharma is destroyed, and it does not involve the affairs of the Sangha, so why do both sides need to become the Sangha? Answer: There is a reason. Those who destroy the Dharma wheel must go through Karma, and the Sangha must harmoniously approve of the heretical Dharma before it can be carried out, so both sides need to
成眾矣。破人如是。次辨破時。于中有二。一明破時。二明破竟久近之時。正破時者。破羯磨僧。時節寬長。從佛在世乃至法末。皆得破之。破法輪僧。時節短促。唯佛在世不通末代。故雜心云。不結界前後。牟尼般涅槃。瘜肉未出時。及無第一雙。於此六時中。則無破法輪。不結界一。破僧前二。破僧后三。牟尼涅槃四。瘜肉未出五。無第一雙六。此六時中。無破法輪。不結界者。破法輪時。必依羯磨。羯磨依界。故不結界。不得破僧。言前後者。彼破僧前及破僧后。此二時中。眾僧一味。不可破壞。故無破僧。已涅槃者。佛涅槃后。無正師故。亦無邪師。故無破僧。所言瘜肉未出時者。調達惡人。起于惡戒惡見之患。如瘡瘜肉。此未出時。亦無破僧。無第一雙。舍利目連。此之二人。弟子中標名第一雙。此未有時。則無破僧。何故如是。調達見佛有勝弟子。學佛別蓄勝弟子故。又此二人能和合僧。故有此雙。方起破僧。蓋乃是其佛力法力一切眾生善根之力故使然矣。問曰。世尊未出之時亦無破僧。何故不論。釋言。六時不破僧者。有僧時說。佛未出時。本未有僧知。后就何說為不破。是以不論。以此六時不破僧故。名為短促。問曰。破僧前後二時。一王舍城調達比丘。宣說五邪。行籌和眾。五百新學。受籌之時。
【現代漢語翻譯】 現代漢語譯本 已經成為大眾了。像這樣破僧。接下來辨別破僧的時間。其中分為兩部分。一是說明破僧的時間，二是說明破僧完畢后經過的時間長短。正在破僧的時間方面：破羯磨僧（通過羯磨儀式成立的僧團），時間寬泛而長久，從佛陀在世直到末法時代，都可以破僧。破法輪僧（佛陀親自教導的僧團），時間短暫而緊迫，只有佛陀在世時才能破僧，末法時代不能破。所以《雜心論》中說：『不結界前後，牟尼（釋迦牟尼佛的尊稱）般涅槃（圓寂），瘜肉未出時，及無第一雙（舍利弗和目犍連）。於此六時中，則無破法輪。』不結界一，破僧前二，破僧后三，牟尼涅槃四，瘜肉未出五，無第一雙六。這六種情況下，沒有破法輪僧的情況。不結界的情況是：破法輪僧時，必須依靠羯磨，羯磨依靠結界，所以不結界，就不能破僧。所說的前後，是指破僧之前和破僧之後。這兩個時間段內，眾僧一心，不可破壞，所以沒有破僧。已經涅槃的情況是：佛陀涅槃后，沒有真正的老師，也沒有邪惡的老師，所以沒有破僧。所說的瘜肉未出時，是指提婆達多（佛陀的堂兄弟，試圖分裂僧團）這個惡人，產生了邪惡的戒律和邪惡的見解的禍患，就像瘡上的瘜肉。這個瘜肉未出現的時候，也沒有破僧。沒有第一雙，是指舍利弗（智慧第一的佛陀弟子）和目犍連（神通第一的佛陀弟子）。這兩個人，在弟子中被稱為第一雙。這兩個人沒有出現的時候，就沒有破僧。為什麼會這樣呢？因為提婆達多看到佛陀有殊勝的弟子，就學習佛陀另外蓄養殊勝的弟子，所以會破僧。而且這兩個人能夠和合僧團，所以有了這兩個人，才開始破僧。這大概是佛陀的佛力、法力以及一切眾生善根的力量所致。有人問：世尊（佛陀的尊稱）沒有出世的時候也沒有破僧，為什麼不討論呢？解釋說：六種情況不破僧，是有僧團的時候說的。佛陀沒有出世的時候，本來就沒有僧團，知道之後又對誰說不破僧呢？因此不討論。因為這六種情況不破僧，所以說時間短暫而緊迫。有人問：破僧前後這兩個時間段，在王舍城（古印度城市）提婆達多比丘，宣說五種邪說，用籌來和合大眾，五百個新學的比丘，接受籌的時候。
【English Translation】 English version It has become a multitude. It is like this to break the Sangha. Next, distinguish the time of breaking. There are two parts to this. The first is to explain the time of breaking, and the second is to explain the length of time after the breaking is completed. Regarding the time of breaking: breaking the Karma Sangha (Sangha established through Karma rituals), the time is broad and long, from the time of the Buddha's presence in the world until the end of Dharma, it can be broken. Breaking the Dharma Wheel Sangha (Sangha personally taught by the Buddha), the time is short and urgent, only when the Buddha is in the world can it be broken, and it cannot be broken in the end of Dharma. Therefore, the Zasinxun says: 'Before and after not establishing boundaries, Muni (honorable name of Sakyamuni Buddha) Parinirvana (passing away), when the polyp is not out, and without the first pair (Sariputra and Maudgalyayana). In these six times, there is no breaking of the Dharma Wheel.' Not establishing boundaries one, before breaking the Sangha two, after breaking the Sangha three, Muni Nirvana four, when the polyp is not out five, without the first pair six. In these six situations, there is no breaking of the Dharma Wheel Sangha. The situation of not establishing boundaries is: when breaking the Dharma Wheel Sangha, it must rely on Karma, and Karma relies on establishing boundaries, so if boundaries are not established, the Sangha cannot be broken. The so-called before and after refers to before and after breaking the Sangha. During these two periods, the Sangha is of one mind and cannot be broken, so there is no breaking of the Sangha. The situation of already having Nirvana is: after the Buddha's Nirvana, there is no true teacher, nor is there an evil teacher, so there is no breaking of the Sangha. The so-called time when the polyp is not out refers to Devadatta (Buddha's cousin, who tried to split the Sangha), this evil person, who produced the evil precepts and evil views of the disaster, like a polyp on a sore. When this polyp has not appeared, there is no breaking of the Sangha. Without the first pair refers to Sariputra (Buddha's disciple with the first wisdom) and Maudgalyayana (Buddha's disciple with the first supernatural power). These two people are called the first pair among the disciples. When these two people have not appeared, there is no breaking of the Sangha. Why is this so? Because Devadatta saw that the Buddha had excellent disciples, he learned from the Buddha to raise excellent disciples separately, so he would break the Sangha. Moreover, these two people can harmonize the Sangha, so with these two people, the breaking of the Sangha began. This is probably due to the Buddha's Buddha-power, Dharma-power, and the power of the good roots of all sentient beings. Someone asked: When the World Honored One (honorable name of the Buddha) did not appear in the world, there was no breaking of the Sangha, why not discuss it? It is explained that the six situations of not breaking the Sangha are said when there is a Sangha. When the Buddha did not appear in the world, there was originally no Sangha, and after knowing it, who would you tell that it would not be broken? Therefore, it is not discussed. Because these six situations do not break the Sangha, it is said that the time is short and urgent. Someone asked: During the two periods before and after breaking the Sangha, in Rajagriha (ancient Indian city), the Bhikkhu Devadatta, preached five heresies, used lots to harmonize the public, and five hundred newly learned Bhikkhus, when accepting the lots.
二在伽耶邪正兩眾別作法時。此二時中。何時正破。釋言。二時俱有破義。王舍行籌。破行法時。伽耶布薩。破眾法時。是故二時皆名破僧。問曰。伽耶別作布薩。乃破眾法不關行儀。何故名為破法輪乎。彼作羯磨。忍邪必定故。亦名為破法輪矣。此正破時。破竟久近還復和合。如經中說。不經一宿。僧還和合。何因故和。由舍利弗及目連故。目連以通。令其調達眠而不覺。又現勝通。化彼新學五百比丘。令其生信。舍利辨說。令其生解還來歸正。故得和合。破時如是。次辨破處。如論中說。破羯磨僧。在三天下。除郁單越。彼無僧故。破法輪僧。唯在閻浮不在余方。何故如是。論自釋言。此有正道故有邪道。此有正師故有邪師。故在閻浮。又破羯磨。局在界內。所損之處。亦在界內。破法輪者。破處局在一界之內。所損遍滿三千世界。故律經言。三千世界一時之中應學。不學應誦。不誦應習禪定。不習禪定。乃至應入無漏聖道。不得入之。破處如是。次辨破相。破羯磨僧。要是大僧一界之內。下極八人分為兩眾。彼此各作如法羯磨。方名破僧。若一處作一處不作。此直名為別眾羯磨。不成破僧。又設二處並作羯磨。若當作其非法羯磨以法羯磨皆不成破。以其所作非僧法故。破法輪者。亦是出家具戒之人。在一界內。
【現代漢語翻譯】 現代漢語譯本 二、在伽耶（Gaya，地名，古印度城市）邪正兩眾分別舉行羯磨（Karma，佛教儀式）時，這兩個時間中，哪個時間真正構成破僧（Sangha，僧團）？ 答：兩個時間都有破僧的意義。王舍城（Rajagrha，古印度城市）舉行行籌（一種羯磨）時，破壞的是行法（僧團的行動規範）；伽耶舉行布薩（Posadha，半月誦戒儀式）時，破壞的是眾法（僧團的集體規範）。所以兩個時間都可以稱為破僧。 問：伽耶分別舉行布薩，只是破壞了眾法，與行儀無關，為什麼也稱為破壞法輪（Dharma-cakra，佛法之輪）呢？ 答：因為他們所作的羯磨，是忍可邪見的必定之舉，所以也稱為破壞法輪。 問：真正破僧的時間，破僧之後經過多久才能恢復和合？ 答：如經中所說，不超過一夜，僧團就能恢復和合。 問：因為什麼原因才能和合呢？ 答：因為舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）和目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）的緣故。目連以神通，讓提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）昏睡不醒。又示現殊勝神通，感化那些新學的五百比丘，使他們生起信心。舍利弗以辯才，使他們生起理解，迴歸正道，所以才能和合。 破僧的時間是這樣。下面辨別破僧的處所。如論中所說，破壞羯磨僧（通過羯磨程式分裂的僧團），在三天下（指欲界、色界、無色界）都有，除了郁單越（Uttarakuru，四大部洲之一，以享樂著稱），因為那裡沒有僧團。破壞法輪僧（通過歪曲佛法分裂的僧團），只在閻浮提（Jambudvipa，四大部洲之一，我們所居住的世界），不在其他地方。 問：為什麼會這樣呢？ 答：論中自己解釋說，因為這裡有正道，所以有邪道；這裡有正師，所以有邪師，所以發生在閻浮提。 而且，破壞羯磨，侷限在一界（僧團的活動範圍）之內，所損害的地方，也在界內。破壞法輪，破壞的處所侷限在一界之內，所造成的損害卻遍滿三千世界（一個廣大的宇宙）。所以律經說，在三千世界一時之中，應該學習，不學習的應該背誦，不背誦的應該習禪定，不習禪定的，乃至應該進入無漏聖道（涅槃），卻不能進入。 破僧的處所是這樣。下面辨別破僧的相狀。破壞羯磨僧，必須是大僧（人數眾多的僧團），在一界之內，至少分成八人，分為兩眾，彼此各自舉行如法的羯磨，才稱為破僧。如果一處舉行，一處不舉行，這隻能稱為別眾羯磨（僧團內部的派系活動），不能構成破僧。又假設兩處都舉行羯磨，如果所作的是非法的羯磨，即使作了如法的羯磨，也不能成立，因為他們所作的不是僧團的合法行為。 破壞法輪者，也是出家受具足戒（完整的比丘戒）的人，在一界之內。
【English Translation】 English version 2. When the two groups in Gaya (Gaya, a place name, an ancient Indian city), one righteous and one heretical, perform separate Karmas (Karma, Buddhist rituals), which of these two times truly constitutes the breaking of the Sangha (Sangha, the monastic community)? Answer: Both times have the meaning of breaking the Sangha. When Rajagrha (Rajagrha, an ancient Indian city) holds the drawing of lots (a type of Karma), it is breaking the practice rules (the action norms of the Sangha); when Gaya holds the Posadha (Posadha, a bi-monthly recitation of precepts), it is breaking the community rules (the collective norms of the Sangha). Therefore, both times can be called breaking the Sangha. Question: Gaya separately holding the Posadha only breaks the community rules and is not related to the practice rules. Why is it also called breaking the Dharma-cakra (Dharma-cakra, the Wheel of Dharma)? Answer: Because the Karma they perform is a definite act of endorsing heretical views, it is also called breaking the Dharma-cakra. Question: After the true time of breaking the Sangha, how long does it take to restore harmony? Answer: As the sutra says, the Sangha can restore harmony in no more than one night. Question: What is the reason for restoring harmony? Answer: It is because of Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers). Maudgalyayana used his supernatural powers to make Devadatta (Devadatta, the Buddha's cousin, who tried to split the Sangha) fall into a deep sleep. He also manifested extraordinary supernatural powers to influence the five hundred newly ordained monks, causing them to generate faith. Sariputra used his eloquence to make them understand and return to the right path, so harmony could be restored. That is how the time of breaking the Sangha is. Next, we distinguish the place of breaking the Sangha. As the treatise says, breaking the Karma Sangha (a Sangha split through Karma procedures) exists in the three worlds (referring to the Desire Realm, the Form Realm, and the Formless Realm), except for Uttarakuru (Uttarakuru, one of the four continents, known for its enjoyment), because there is no Sangha there. Breaking the Dharma Sangha (a Sangha split through distorting the Dharma) only exists in Jambudvipa (Jambudvipa, one of the four continents, the world we live in), not in other places. Question: Why is this so? Answer: The treatise itself explains that because there is the right path here, there is also the wrong path; because there is a righteous teacher here, there is also a heretical teacher, so it happens in Jambudvipa. Moreover, breaking the Karma is limited within one boundary (the activity range of the Sangha), and the place of damage is also within the boundary. Breaking the Dharma, the place of breaking is limited within one boundary, but the damage caused spreads throughout the three thousand worlds (a vast universe). Therefore, the Vinaya Sutra says that in the three thousand worlds, at one time, one should study, those who do not study should recite, those who do not recite should practice meditation, those who do not practice meditation should even enter the unconditioned holy path (Nirvana), but they cannot enter. That is how the place of breaking the Sangha is. Next, we distinguish the characteristics of breaking the Sangha. Breaking the Karma Sangha must be a large Sangha (a Sangha with a large number of people), within one boundary, at least divided into eight people, divided into two groups, each performing lawful Karma, only then is it called breaking the Sangha. If one place performs it and one place does not, this can only be called separate Karma (factional activities within the Sangha), and it does not constitute breaking the Sangha. Furthermore, if both places perform Karma, if what is done is unlawful Karma, even if lawful Karma is done, it cannot be established, because what they do is not the lawful behavior of the Sangha. Those who break the Dharma are also ordained monks (with full monastic vows), within one boundary.
下極九人。正眾有四。邪眾有五。調達一人自稱大師。宣說五邪。四人忍可違背正眾。不得同崇四依之法。名破法輪。有人釋言。調達五人。化彼正眾。四人從邪方名破僧。故須九人。是義不然。化正從邪。破僧所損非是破僧。所言破者。本是一和。今分兩和方名破僧。與破羯磨大況相似。問曰。向前破羯磨中兩眾皆作如法羯磨。方名破僧。破法輪中。何不如是。一正一邪。乃名破乎。釋言。兩異不得相類。前破羯磨。情乖故破非是法乖。故無別法。破法輪者。法乖故破。故立邪法翻違正軌名為破矣。破相如是。次明破性。破僧何性。若論破罪。是其口業不善之性。若論所破。不和合性。不和性者。是四相中第四壞相。三性之中是不隱沒無記性也。破僧如是。此破僧中。破羯磨僧罪輕非逆。破法輪僧。罪重故逆。上來第一釋名辨相(此一門竟)。
次就三業三毒分別。言三業者。五逆之中。殺父殺母殺阿羅漢出佛身血。是其身業。破僧之罪。是其口業。言三毒者。前之四種瞋心所起。破僧一種。貪嫉心發。以貪名聞。妒嫉心故破壞僧輪(此二門竟)。
次辨輕重。殺父最輕。殺母次重。殺阿羅漢罪復轉重。出佛身血轉轉彌重。破僧最重。故成實云。破僧最重。何故如是。離三寶故。令僧離佛。亦礙法寶。
【現代漢語翻譯】 現代漢語譯本 下品是九個人。正眾有四個人，邪眾有五個人。提婆達多（Devadatta，佛陀的堂兄弟，以製造分裂著稱）一個人自稱大師，宣說五種邪說，四個人認可這些邪說，違背正眾，不共同尊崇四依法。這叫做『破法輪』。有人解釋說，提婆達多五個人，迷惑那些正眾，四個人跟隨邪說，所以叫做『破僧』，因此需要九個人。這種說法是不對的。迷惑正眾使他們跟隨邪說，這種破僧所造成的損害，並不是真正的破僧。所說的『破』，原本是一個和諧的整體，現在分成兩個和諧的群體，才叫做破僧，與破羯磨（Karma，業）的情況非常相似。有人問：『前面說的破羯磨中，兩方都如法地進行羯磨，才叫做破僧。破法輪中，為什麼不是這樣？一方是正，一方是邪，才能叫做破呢？』 回答說：『兩者不同，不能相提並論。前面的破羯磨，是因為意見不合而破，不是因為法義上的差異，所以沒有另外的邪法。破法輪，是因為法義上的差異而破，所以創立邪法，顛覆正軌，這叫做破。』 破相就是這樣。接下來闡明破性。破僧是什麼性質？如果從破罪來說，是其口業的不善性質。如果從所破的對象來說，是不和合的性質。不和合的性質，是四相（生、住、異、滅）中的第四個壞相。從三性（善、惡、無記）來說，是不隱沒無記性。破僧就是這樣。這破僧之中，破羯磨僧的罪過較輕，不是逆罪。破法輪僧的罪過很重，所以是逆罪。以上是第一部分，解釋名稱，辨別現象（這一部分結束）。 接下來從身、口、意三業和貪、嗔、癡三毒來分別。說到三業，五逆罪中，殺父、殺母、殺阿羅漢（Arhat，已證悟的聖者）、出佛身血，是其身業。破僧的罪過，是其口業。說到三毒，前面的四種（殺父、殺母、殺阿羅漢、出佛身血）是嗔心所引起的。破僧這一種，是貪嫉心所引發的，因為貪圖名聞利養，出於嫉妒心，所以破壞僧團（Sangha，佛教僧侶團體）（這兩部分結束）。 接下來辨別輕重。殺父最輕，殺母次重，殺阿羅漢的罪過更加嚴重，出佛身血更加嚴重，破僧最重。所以《成實論》說，破僧最重。為什麼會這樣呢？因為遠離三寶（佛、法、僧），使僧團遠離佛，也阻礙了法寶（Dharma，佛法）。
【English Translation】 English version The lowest are nine people. The righteous assembly has four, and the heretical assembly has five. Devadatta (佛陀的堂兄弟，以製造分裂著稱) alone proclaims himself a master, expounding five heretical doctrines. Four people endorse these doctrines, defying the righteous assembly and not jointly revering the Four Reliances. This is called 'breaking the Dharma wheel'. Some explain that Devadatta and his five followers mislead the righteous assembly, with four people following the heretical path, hence it's called 'breaking the Sangha (佛教僧侶團體)', thus requiring nine people. This interpretation is incorrect. Misleading the righteous to follow heresy, the harm caused by such breaking of the Sangha is not true breaking of the Sangha. The term 'breaking' refers to an original harmony that is now divided into two harmonious groups, which is called breaking the Sangha, similar to the situation of breaking Karma (業). Someone asks: 'In the aforementioned breaking of Karma, both sides perform Karma lawfully, which is called breaking the Sangha. In breaking the Dharma wheel, why isn't it the same? Only when one side is righteous and the other is heretical can it be called breaking?' The response is: 'The two are different and cannot be compared. The former breaking of Karma is due to disagreement, not doctrinal differences, so there is no separate heretical Dharma. Breaking the Dharma wheel is due to doctrinal differences, so establishing heretical Dharma that overturns the correct path is called breaking.' Such is the appearance of breaking. Next, we clarify the nature of breaking. What is the nature of breaking the Sangha? If we consider the sin of breaking, it is the unwholesome nature of verbal Karma. If we consider what is being broken, it is the nature of disharmony. The nature of disharmony is the fourth aspect of the Four Aspects (birth, abiding, change, and extinction), which is the aspect of decay. Among the Three Natures (wholesome, unwholesome, and neutral), it is the non-obscured neutral nature. Such is breaking the Sangha. Within this breaking of the Sangha, breaking the Karma Sangha is a lighter offense, not a rebellious act. Breaking the Dharma wheel Sangha is a heavier offense, hence a rebellious act. The above is the first part, explaining the name and distinguishing the phenomena (this section ends). Next, we differentiate based on the three Karmas of body, speech, and mind, and the three poisons of greed, hatred, and delusion. Regarding the three Karmas, among the Five Heinous Offenses, killing one's father, killing one's mother, killing an Arhat (已證悟的聖者), and drawing blood from the body of a Buddha are bodily Karmas. The sin of breaking the Sangha is a verbal Karma. Regarding the three poisons, the previous four (killing one's father, killing one's mother, killing an Arhat, and drawing blood from the body of a Buddha) arise from hatred. The breaking of the Sangha arises from greed and jealousy, because of greed for fame and gain, and out of jealousy, one destroys the Sangha (佛教僧侶團體) (these two sections end). Next, we distinguish the lightness and heaviness of the offenses. Killing one's father is the lightest, killing one's mother is the next heaviest, killing an Arhat is even heavier, drawing blood from the body of a Buddha is even heavier, and breaking the Sangha is the heaviest. Therefore, the Tattvasiddhi Shastra says that breaking the Sangha is the heaviest. Why is this so? Because it separates from the Three Jewels (Buddha, Dharma, and Sangha), causing the Sangha to separate from the Buddha, and also obstructing the Dharma (佛法) Jewel.
又于佛所起深嫉心。違轉正法。復惱大眾。應入聖者。不得入聖。坐禪學問讀誦禮拜。如是等事。一切不得。所以最重(此三門竟)。
次辨多少次第之義。言多少者。一人極多得造幾逆。若論佛在得具造五。先作破僧后造餘四。若佛去世極多造三。謂殺父母及殺羅漢。問曰。前說。一人不過起於二三。今云何言得具起五。釋言。義推得有具理。就人別論。無過二三。言次第者。殺父殺母殺阿羅漢出佛身血。此四相望無其次第。隨何在先皆得起之。若以破僧對殺父母殺羅漢等。破僧在先。久清凈人。能破僧故。若先殺父殺母羅漢。人不信受。何能破僧。若以破僧對出佛血。次第不同。若依雜心。要先破僧。后出佛血。清凈之人。能破僧故。四分律中。先明出血。后明破僧。彼說云何。提婆達多。先教世王殺害其父。自欲殺佛。望為新王新佛化世故。先害佛。以害佛故惡名流佈。利養斷絕。五人相將家家乞食。因即起于破僧之心。遂便破僧。故知破僧定在其後。二說云何。並是聖言。難定是非。若欲和會。律中所說。就最初者。出血無犯故得破僧。雜心所論。據彼后時所防者語。必先破僧后得出血。若先出血不得破僧(此四門竟)。
次就人處分別其相。言就人者。依如雜心。唯男與女。能成逆罪。唯男不
【現代漢語翻譯】 現代漢語譯本：又對佛陀生起深深的嫉妒之心，違背和歪曲正法，並且惱亂大眾，使本應證入聖果的人無法證入。坐禪、學習、讀誦、禮拜等等事情，一切都無法進行。這是最嚴重的（以上是關於三種罪行的討論）。 接下來辨析多少和次第的含義。關於多少，一個人最多能造幾條逆罪？如果佛陀在世，可以造全五逆罪。先造破和合僧罪，然後造其餘四種。如果佛陀已經去世，最多能造三種，即殺父、殺母和殺阿羅漢（Arahan）。問：前面說，一個人最多犯二三種逆罪，現在為什麼說可以犯全五種？答：從道理上推斷，確實存在犯全五種的可能性。但就具體的人而言，不會超過二三種。關於次第，殺父、殺母、殺阿羅漢、出佛身血，這四種罪行之間沒有固定的先後順序，無論哪一種先犯都可以。如果以破和合僧罪與殺父、殺母、殺阿羅漢等罪相比，破和合僧罪在先，因為只有長期清凈的人，才能破壞僧團。如果先殺父、殺母、阿羅漢，（這個人）不信受佛法，又怎麼能破壞僧團呢？如果以破和合僧罪與出佛身血罪相比，次第不同。《雜心論》認為，必須先破和合僧，然後才能出佛身血，因為只有清凈的人才能破壞僧團。《四分律》中，先說出佛身血，后說破和合僧。那裡的說法是怎樣的呢？提婆達多（Devadatta）先教唆國王殺害他的父親，自己想要殺害佛陀，希望成為新的國王和新的佛陀來教化世人，所以先要加害佛陀。因為加害佛陀，惡名流傳，利養斷絕，五個人一起挨家挨戶乞食，因此才生起破壞僧團的心，於是就破壞了僧團。所以知道破和合僧罪一定在後面。這兩種說法哪一種正確呢？都是聖人的言論，難以斷定是非。如果要調和，律中所說的是就最初的情況而言，出佛身血沒有構成犯罪，所以才能破壞僧團。《雜心論》所論的是根據後來的情況，所要防止的是，必須先破壞僧團，然後才能出佛身血。如果先出佛身血，就不能破壞僧團（以上是關於四種罪行的討論）。 接下來從人和處所來分別逆罪的相狀。關於人，根據《雜心論》，只有男人和女人才能構成逆罪，只有男人才能...
【English Translation】 English version: Furthermore, they harbor deep jealousy towards the Buddha, oppose and distort the True Dharma, and trouble the Sangha, preventing those who should attain Sainthood from doing so. Activities such as meditation, learning, reciting scriptures, and prostrations are all rendered impossible. This is the most serious (end of the discussion on the three types of offenses). Next, we will discuss the meaning of quantity and sequence. Regarding quantity, how many heinous crimes can one person commit at most? If the Buddha is alive, one can commit all five heinous crimes. First, one creates a schism in the Sangha, and then commits the remaining four. If the Buddha has passed away, one can commit at most three, namely patricide, matricide, and killing an Arhat (Arahan). Question: Earlier it was said that one person commits no more than two or three heinous crimes, so how can it now be said that one can commit all five? Answer: Logically speaking, there is indeed the possibility of committing all five. However, in terms of specific individuals, it will not exceed two or three. Regarding sequence, there is no fixed order among patricide, matricide, killing an Arhat, and shedding the blood of a Buddha. Whichever is committed first is possible. If we compare creating a schism in the Sangha with patricide, matricide, and killing an Arhat, creating a schism comes first, because only someone who has been pure for a long time can destroy the Sangha. If one first kills one's father, mother, or an Arhat, (this person) does not believe in the Dharma, so how can they destroy the Sangha? If we compare creating a schism in the Sangha with shedding the blood of a Buddha, the sequence is different. The Abhidharmasamuccaya believes that one must first create a schism in the Sangha, and then shed the blood of a Buddha, because only a pure person can destroy the Sangha. In the Dharmaguptaka Vinaya, shedding the blood of a Buddha is mentioned first, followed by creating a schism in the Sangha. What does it say there? Devadatta (Devadatta) first instigated the king to kill his father, and he himself wanted to kill the Buddha, hoping to become the new king and the new Buddha to teach the world, so he first harmed the Buddha. Because of harming the Buddha, his evil reputation spread, his gains were cut off, and five people went from house to house begging for food, and thus the thought of destroying the Sangha arose, and so he destroyed the Sangha. Therefore, it is known that the crime of creating a schism in the Sangha must be later. Which of these two statements is correct? Both are the words of saints, and it is difficult to determine right from wrong. If we want to reconcile them, what is said in the Vinaya is in terms of the initial situation, shedding the blood of a Buddha did not constitute a crime, so one could destroy the Sangha. What is discussed in the Abhidharmasamuccaya is based on the later situation, what is to be prevented is that one must first destroy the Sangha, and then shed the blood of a Buddha. If one first sheds the blood of a Buddha, one cannot destroy the Sangha (end of the discussion on the four types of offenses). Next, we will distinguish the characteristics of heinous crimes from the perspective of people and places. Regarding people, according to the Abhidharmasamuccaya, only men and women can commit heinous crimes, and only men can...
能成其逆罪。就五逆中。破僧之罪。局唯男子不通男女。成實無文。準彼所明七惡律儀。不能男等得有成義。五逆應然。于中破僧。其唯男子余通男女。不能男等亦能起之。言就處者。所謂三界五道處也。三界之中欲界能起。上界不能。五道之中人趣起之。就人趣中。破僧出血局在閻浮。余通三天。除郁單越(此五門竟)。
次明受報時節久近。五逆之罪。若有作者。阿鼻獄中一劫壽報。問曰。有人具造五逆。是人為當一劫之中具受五報。為目前后。如阿含中。同在一劫。火有厚薄。涅槃亦然。若依毗曇。具五逆者。五劫受報。不在一時。成實亦然。故彼論言。是罪重故久受重苦。於是中死還是中生。若此劫盡。生於他方阿鼻獄中。問曰。五逆是生報業。次身受者可是生業。后余劫中所受之者。便是后業。云何名為生報業乎。釋言。重罪報分相排。所以無過。若無初逆。不至后劫。是故猶名生報業矣(此六門竟)。
次明五逆可盡不盡。五逆之罪。是定報業。假修對治。但可令輕。不可令盡。故成實云。五逆之罪。但可令滅。不可都盡。如王法中有重罪者。但赦令輕不可全放。故彼阇王殺父之愆。諸佛懺悔。如來但言阿阇世王重罪微薄。不言滅盡。五逆之業。略之云爾。
六業義
六業之義
【現代漢語翻譯】 現代漢語譯本 能構成不可饒恕的罪行（逆罪）。在五逆罪中，破僧（分裂僧團）之罪，僅限於男子，不包括女子。根據《成實論》的說法，參照其中闡明的七種惡律儀，不能行男事者等也可以構成這些罪行。五逆罪也應如此，其中破僧罪僅限於男子，其餘罪行男女皆可犯。不能行男事者等也能犯這些罪。『就處』是指三界五道所處的場所。在三界中，欲界能夠產生這些罪行，上兩界（色界和無色界）不能。在五道中，人道能夠產生這些罪行。在人道中，破僧和出血佛身之罪侷限於閻浮提（Jambudvipa，我們所居住的這個世界），其餘罪行遍及三天（指欲界六天中的前三天）。除了郁單越（Uttarakuru，四大部洲之一，以享樂著稱）。（以上五門竟） 接下來闡明受報的時間長短。如果有人犯下五逆罪，將在阿鼻地獄（Avici，無間地獄）中承受一劫（kalpa，極長的時間單位）的壽命之報。有人問：如果有人犯了全部五逆罪，這個人是在一劫之中全部承受五種報應，還是分先後承受？如《阿含經》（Agama Sutras）中所說，同在一劫之中，就像火有厚薄之分，《涅槃經》（Nirvana Sutra）也是如此。如果按照《毗曇論》（Abhidharma）的說法，犯了五逆罪的人，要承受五個劫的報應，不是同時承受。成實論（Satyasiddhi-shastra）也是如此，所以該論說：『這種罪很重，所以要長期承受重苦，在這裡死去，還是在這裡出生。』如果這一劫結束，就生到其他地方的阿鼻地獄中。有人問：五逆罪是生報業（當生受報的業），來世受報可以算是生業，但之後劫中所受的報應，就是后業（以後受報的業）了，為什麼還稱為生報業呢？解釋說：『重罪的報應分階段排列，所以沒有過失。如果沒有最初的逆罪，就不會到後來的劫數。』所以仍然稱為生報業。（以上六門竟） 接下來闡明五逆罪是否可以消除。五逆罪是定報業（必定受報的業），即使通過修行對治，也只能減輕，不能完全消除。所以《成實論》說：『五逆罪只能減輕，不能完全消除。』就像國王的法律中有重罪的人，只能赦免減輕，不能完全釋放。所以阿阇世王（Ajatasattu，頻婆娑羅王之子）殺父的罪過，諸佛懺悔，如來只是說阿阇世王的重罪稍微減輕，沒有說完全消除。關於五逆罪的闡述，大概就是這樣。 六業義 六業的含義
【English Translation】 English version It can constitute unforgivable sins (heinous offenses). Among the five heinous offenses, the sin of Sanghabheda (splitting the Sangha), is limited to men only, excluding women. According to the Satyasiddhi-shastra, referring to the seven evil precepts explained therein, those who are incapable of male acts, etc., can also commit these sins. The five heinous offenses should also be like this, among which the Sanghabheda is limited to men only, and the remaining sins can be committed by both men and women. Those who are incapable of male acts, etc., can also commit these. 'Regarding the location' refers to the places where the three realms and five paths are located. Among the three realms, the desire realm can generate these sins, while the upper two realms (form realm and formless realm) cannot. Among the five paths, the human path can generate these sins. Within the human path, the sins of Sanghabheda and causing a Buddha to bleed are limited to Jambudvipa (the world we live in), while the remaining sins extend to the three heavens (referring to the first three of the six heavens in the desire realm). Except for Uttarakuru (one of the four continents, known for its enjoyment). (End of the five aspects) Next, we will explain the duration of retribution. If someone commits the five heinous offenses, they will endure a kalpa (an extremely long unit of time) of life in Avici (the hell of incessant suffering). Someone asks: If someone commits all five heinous offenses, does this person endure all five retributions in one kalpa, or do they endure them sequentially? As stated in the Agama Sutras, they are all within one kalpa, just as fire has varying degrees of intensity, and so does the Nirvana Sutra. According to the Abhidharma, those who commit the five heinous offenses will endure retribution for five kalpas, not simultaneously. The Satyasiddhi-shastra is also like this, so the treatise says: 'This sin is very heavy, so one must endure heavy suffering for a long time, dying here and being born here again.' If this kalpa ends, one will be born in Avici in another place. Someone asks: The five heinous offenses are karmas that ripen in the next life (karma that is experienced in the next life), and receiving retribution in the next life can be considered karma that ripens in the next life, but the retribution received in later kalpas is karma that ripens later (karma that is experienced later), so why is it still called karma that ripens in the next life? The explanation is: 'The retribution of heavy sins is arranged in stages, so there is no fault. If there is no initial heinous offense, one will not reach the later kalpas.' Therefore, it is still called karma that ripens in the next life. (End of the six aspects) Next, we will explain whether the five heinous offenses can be eliminated. The five heinous offenses are definite karmas (karma that must be experienced), and even through practicing antidotes, they can only be mitigated, not completely eliminated. Therefore, the Satyasiddhi-shastra says: 'The five heinous offenses can only be mitigated, not completely eliminated.' Just like in the king's law, those who commit serious crimes can only be pardoned and mitigated, not completely released. Therefore, for King Ajatasattu's (son of King Bimbisara) sin of killing his father, the Buddhas repented, and the Tathagata only said that King Ajatasattu's heavy sin was slightly mitigated, not completely eliminated. The explanation of the five heinous offenses is roughly like this. The meaning of the six karmas The meaning of the six karmas
。如成實說。所謂地獄畜生餓鬼人天之業及不定業。是其六也。三塗業者。如經中說。十不善業。上生地獄。中生畜生。下生餓鬼。又身口意具起不善。生地獄中。具二重者。生畜生中。具二輕者。生餓鬼中。如彼成實六業品中。無量分別。不可具論。人天業者。散善下業。生於人中。散善上業。生於欲天。八禪定業。生色無色。不定業者。如論中說。微善下惡名不定業。微末之善。或三塗受。或在欲界人天中。受故曰不定。下惡亦然。問曰。三塗無善業果。云何下善三塗中受。論釋不同。毗曇法中。地獄之中。全無善果。鬼畜分有。成實法中。下三惡皆有善果。六業如是。
七不善律儀義五門分別(釋名辨相一 開合廣略二 對治分別三 得舍成就四 形趣分別五)
第一門中。釋名辨相。不善律儀。無作惡也。惡法違損。稱曰不善。禁制之法。名之為律。律猶法也。惡行順法。稱之為儀。問曰。惡法何所禁乎。釋言。禁善通名禁矣。律儀不同。一門說七。謂殺盜淫妄語兩舌惡口綺語。相狀如何。如論中說。殺律儀者。屠牛屠羊屠犬獵師司獵魁膾守獄養豬養雞捕魚捕鳥咒龍等事。如是一切。是殺律儀。問曰。養豬養雞等事皆非是殺云何名為殺生律儀。養皆為殺故入殺中。盜律儀者。謂常作賊以活命等。
【現代漢語翻譯】 現代漢語譯本： 正如《成實論》所說，所謂地獄、畜生、餓鬼、人、天之業，以及不定業，總共是六種。 三塗（地獄、餓鬼、畜生）之業，如經中所說，十不善業中，上品生於地獄，中品生於畜生，下品生於餓鬼。又如果身、口、意都造作不善業，就生於地獄中；如果具足兩種較重的（不善業），就生於畜生中；如果具足兩種較輕的（不善業），就生於餓鬼中。正如《成實論》六業品中所說，有無量的分別，不能全部論述。 人天之業，是說散亂的善行中，下品的生於人中，散亂的善行中，上品的生於欲界天。修習八禪定所生的業，生於色界天和無色界天。 不定業，如論中所說，輕微的善和下等的惡，稱為不定業。極其微小的善業，或者在三塗中受報，或者在欲界的人天中受報，所以稱為不定。下等的惡業也是這樣。 問：三塗中沒有善業的果報，為什麼下品的善業會在三塗中受報呢？ 對此，各論的解釋不同。《毗曇法》中認為，地獄之中完全沒有善果，鬼道和畜生道則有部分善果。《成實論》中認為，下三惡道都有善果。六業就是這樣。
七不善律儀的意義，從五個方面來分別：（一、解釋名稱，辨別相狀；二、開合，廣略；三、對治，分別；四、得，舍，成就；五、形，趣，分別）
第一方面，解釋名稱，辨別相狀。不善律儀，就是不做惡事。惡法違背正道，損害利益，所以稱為『不善』。禁制惡法的法則，稱為『律』，律就是法。惡行順從（惡）法，稱為『儀』。 問：惡法禁制什麼呢？ 答：禁制善法，總的來說就是禁制。律儀有所不同，一門中說有七種，即殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語。它們的相狀如何呢？ 如論中所說，殺生律儀，是指屠牛、屠羊、屠犬、獵師、司獵（管理狩獵的官吏）、魁膾（劊子手）、守獄（獄卒）、養豬、養雞、捕魚、捕鳥、咒龍等等事情。像這樣的一切，都是殺生律儀。 問：養豬、養雞等事，並非直接殺生，為什麼稱為殺生律儀呢？ 答：因為飼養都是爲了殺生，所以歸入殺生律儀之中。 偷盜律儀，是指經常做盜賊以維持生計等等。
【English Translation】 English version: As the Satyasiddhi Shastra says, the so-called karma of hells, animals, hungry ghosts, humans, and heavens, as well as indeterminate karma, are the six types. The karma of the three evil realms (hells, hungry ghosts, and animals), as stated in the scriptures, is that among the ten non-virtuous actions, the superior ones lead to rebirth in hells, the intermediate ones lead to rebirth as animals, and the inferior ones lead to rebirth as hungry ghosts. Furthermore, if one engages in non-virtuous actions with body, speech, and mind, one is born in hells; if one possesses two heavier (non-virtuous actions), one is born as an animal; if one possesses two lighter (non-virtuous actions), one is born as a hungry ghost. As the chapter on the six karmas in the Satyasiddhi Shastra says, there are countless distinctions that cannot all be discussed. The karma of humans and heavens refers to scattered virtuous actions, with inferior ones leading to rebirth among humans, and superior ones leading to rebirth in the desire realm heavens. The karma arising from cultivating the eight dhyanas leads to rebirth in the form and formless realms. Indeterminate karma, as stated in the treatise, refers to slight virtue and inferior evil, which are called indeterminate karma. Extremely small virtuous deeds may be rewarded in the three evil realms or in the human and heavenly realms of the desire realm, hence the term 'indeterminate.' The same applies to inferior evil deeds. Question: There are no virtuous karmic results in the three evil realms, so why would inferior virtuous deeds be rewarded in the three evil realms? The explanations differ among the treatises. In the Abhidharma tradition, there are no virtuous results at all in hells, while ghosts and animals have some. In the Satyasiddhi Shastra tradition, all three lower evil realms have virtuous results. Such are the six karmas.
The meaning of the seven non-virtuous vows is analyzed from five aspects: (1. Explaining the names and distinguishing the characteristics; 2. Opening and closing, expanding and abbreviating; 3. Counteracting and distinguishing; 4. Obtaining, abandoning, and accomplishing; 5. Form and destination, distinguishing)
In the first aspect, explaining the names and distinguishing the characteristics. Non-virtuous vows mean not doing evil deeds. Evil dharmas violate the right path and harm benefits, hence the term 'non-virtuous.' The rules that prohibit evil dharmas are called 'vows,' and a vow is a rule. Evil actions that accord with (evil) dharmas are called 'observances.' Question: What do evil dharmas prohibit? Answer: They prohibit virtuous dharmas, generally speaking, they prohibit. Vows differ, and one aspect speaks of seven, namely killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, and idle chatter. What are their characteristics? As stated in the treatise, the vow of killing refers to matters such as slaughtering cows, slaughtering sheep, slaughtering dogs, hunters, hunting officials, executioners, prison guards, raising pigs, raising chickens, catching fish, catching birds, cursing dragons, and so on. All such things are the vow of killing. Question: Raising pigs, raising chickens, and so on, are not directly killing, so why are they called the vow of killing? Answer: Because raising them is for the purpose of killing, they are included in the vow of killing. The vow of stealing refers to constantly being a thief to make a living, and so on.
淫律儀者。如論中說。非道行淫及淫女等。妄語律儀。論言。所謂常習歌戲及俳兒等。兩舌律儀。謂喜讒謗讀誦。讒盡遘合國事。如是等也。惡口律儀。論言。獄卒及常惡口自活命等。綺語律儀。謂常合集不正言辭令人笑等(此一門竟)。
次辨開合。總之唯一。就具分二。前三身業。后四口業。相別有七義。如上辨。對因分別有二十一。謂前七種隨上中下三品心發。是故合有二十一種。約惑分別有六十三。前二十一隨貪瞋癡三煩惱起。是故通合有六十三。問曰。有人先依下心得惡律儀。后更以彼中上心起。更得以不。論釋不同。若依毗曇。一得已后終不重得。與善律儀其義相似。若依成實。隨何心起。唸唸更得。又問。有人貪心之中得惡律儀。是人後時更以瞋癡起于不善。重得以不。論亦不同。類前可知(此二門竟)。
次對境論。問曰。為望所殺所盜所淫等所而發律儀。為於一切眾生邊得。答曰。一切眾生邊得。若望別境。但得不善不名律儀。以其律儀類通故爾。由類通故。殺一眾生得二無作。一惡業無作。二律儀無作。望餘眾生。但得一種律儀無作。問曰。已知不善律儀。普於一切眾生邊得。為于現在眾生邊得。亦於過未眾生邊得。論釋不同。若依毗曇。唯于現在眾生邊得。過去未來不可殺故。若
【現代漢語翻譯】 現代漢語譯本： 『淫律儀』（committing to abstain from sexual misconduct）是指，如論中所說，非正道性行為以及其他類似行為。『妄語律儀』（committing to abstain from false speech）是指，論中所說，經常習慣於唱歌、演戲以及當小丑等行為。『兩舌律儀』（committing to abstain from divisive speech）是指，喜歡誹謗、傳播流言蜚語，導致國家事務分裂等行為。『惡口律儀』（committing to abstain from harsh speech）是指，像獄卒那樣，經常用惡語為生等行為。『綺語律儀』（committing to abstain from frivolous speech）是指，經常聚集在一起說不正經的言辭，引人發笑等行為（這一部分結束）。
接下來辨別開合。總的來說只有一種。就具體內容分為兩種。前三種是身業，后四種是口業。它們之間的區別有七種，如上文所辨。從因的角度來區分，有二十一種。也就是說，前七種惡律儀，可以隨上、中、下三種品級的心而生起。因此，總共有二十一種。從煩惱的角度來區分，有六十三種。前二十一種惡律儀，可以隨貪、嗔、癡三種煩惱而生起。因此，總共有六十三種。有人問：如果有人先以下等心獲得了惡律儀，之後又以中等或上等心生起，還能再次獲得嗎？對此，論中的解釋不同。如果依據《毗曇》，一旦獲得之後，就不能再次獲得，這與善律儀的道理相似。如果依據《成實論》，無論以何種心生起，都會念念不斷地獲得。又有人問：如果有人在貪心之中獲得了惡律儀，之後又以嗔心或癡心生起不善，還能再次獲得嗎？對此，論中的解釋也不同，可以參照前面的解釋（這兩部分結束）。
接下來從對象的角度來討論。有人問：是爲了針對所殺、所盜、所淫的對象而發起律儀，還是對於一切眾生而獲得？回答是：對於一切眾生而獲得。如果只針對特定對象，那麼只能獲得不善，不能稱為律儀。因為這種律儀是普遍適用的。由於普遍適用，所以殺害一個眾生會得到兩種『無作』（unmanifested karma）：一種是惡業的『無作』，一種是律儀的『無作』。對於其他眾生，只能得到一種律儀的『無作』。有人問：已經知道不善律儀是普遍對於一切眾生而獲得的，那麼是對於現在的眾生而獲得，還是也對於過去和未來的眾生而獲得？對此，論中的解釋不同。如果依據《毗曇》，那麼僅僅對於現在的眾生而獲得，因為過去和未來的眾生是無法殺害的。如果...
【English Translation】 English version: 'Vinaya Samvara' (committing to abstain from sexual misconduct) refers to, as stated in the treatise, non-righteous sexual conduct and similar actions. 'False Speech Samvara' (committing to abstain from false speech) refers to, as stated in the treatise, the habitual practice of singing, acting, and clowning, etc. 'Divisive Speech Samvara' (committing to abstain from divisive speech) refers to the fondness for slander, spreading rumors, leading to the division of national affairs, and similar actions. 'Harsh Speech Samvara' (committing to abstain from harsh speech) refers to, like prison guards, constantly using harsh words for a living, and similar actions. 'Frivolous Speech Samvara' (committing to abstain from frivolous speech) refers to constantly gathering together to say improper words, causing laughter, and similar actions (this section ends).
Next, we distinguish between opening and closing. In general, there is only one type. Specifically, it is divided into two types. The first three are bodily actions, and the last four are verbal actions. The differences between them are seven, as discussed above. From the perspective of cause, there are twenty-one types. That is, the first seven types of evil precepts can arise with the mind of superior, medium, and inferior grades. Therefore, there are a total of twenty-one types. From the perspective of afflictions, there are sixty-three types. The first twenty-one types of evil precepts can arise with the three afflictions of greed, anger, and delusion. Therefore, there are a total of sixty-three types. Someone asks: If someone first obtains evil precepts with an inferior mind, and then arises with a medium or superior mind, can they obtain it again? On this, the explanations in the treatises differ. If based on the 'Abhidharma' (collection of Buddhist texts), once obtained, it cannot be obtained again, which is similar to the principle of good precepts. If based on the 'Tattvasiddhi Shastra' (treatise on the accomplishment of truth), no matter what kind of mind arises, it will be obtained continuously. Someone also asks: If someone obtains evil precepts in a greedy mind, and then arises with anger or delusion, can they obtain it again? On this, the explanations in the treatises also differ, which can be referred to the previous explanations (these two sections end).
Next, we discuss from the perspective of the object. Someone asks: Is the precept initiated for the object to be killed, stolen from, or sexually misconducted with, or is it obtained for all sentient beings? The answer is: It is obtained for all sentient beings. If it is only for a specific object, then only unwholesome karma can be obtained, and it cannot be called a precept. Because this kind of precept is universally applicable. Because it is universally applicable, killing one sentient being will result in two 'Avijñapti' (unmanifested karma): one is the 'Avijñapti' of evil karma, and the other is the 'Avijñapti' of the precept. For other sentient beings, only one type of 'Avijñapti' of the precept can be obtained. Someone asks: It is already known that unwholesome precepts are universally obtained for all sentient beings, so is it obtained for present sentient beings, or also for past and future sentient beings? On this, the explanations in the treatises differ. If based on the 'Abhidharma', then it is only obtained for present sentient beings, because past and future sentient beings cannot be killed. If...
依成實。通於三世眾生邊得。三世皆得起噁心故(此三門竟)。
次明得舍成就之義。先明其得。依如毗曇有二種得。一者作得。二受事得。言作得者。有人生在屠殺兒家。未殺已來未得律儀。一殺已后得惡律儀。乃至盡壽。更無新得。言受事者。有人生在非屠殺家。作如是言。我當盡壽殺生自活。爾時即得不善律儀。乃至盡壽。更無新得。盜等皆然。若依成實。隨行惡時。唸唸皆得不善律儀。不局前二。問曰。七種具作具受方得律儀。不具亦得。毗婆沙說。具足乃得。若不具者不名律儀。毗曇成實不具亦得。故成實言。若具不具皆得律儀。雜心說言。不能言者。得身律儀。非口律儀。明知不具。次辨其舍。依如毗曇。有四時舍。一受善戒。二者命終。三得諸禪。四二形生。設有眾生。發深善心。作永斷意。若不受戒。皆不能捨成實法中。有三時舍。一受善戒。二者命終。三發深善心。要期不作。此三時中。舍惡律儀。得禪舍者。彼論不說。二形生者。論言不捨。故彼論言。不能男等亦得律儀。云何二形能捨律儀。問曰。有人受八戒時。舍惡律儀。至明清旦。舍八戒已還復得彼惡律儀不。有人言得。復有人言。受八戒時舍惡律儀。得善律儀。至明旦已舍善律儀。亦更不得不善律儀。以無作事及受事故。舍義如是
【現代漢語翻譯】 現代漢語譯本： 依據《成實論》，（惡律儀的）獲得與三世眾生的行為相關。因為三世（過去、現在、未來）都有可能產生惡念。（以上是關於三種獲得惡律儀途徑的說明。）
接下來闡明獲得、捨棄和成就的意義。首先說明獲得。（惡律儀的獲得）依據《毗曇論》，有兩種獲得方式：一是作得，二是受事得。所謂作得，是指有人生在屠夫之家，在未殺生之前，尚未獲得（惡）律儀；一旦開始殺生，便獲得了惡律儀，乃至終其一生，不會再有新的獲得。所謂受事得，是指有人並非生在屠夫之家，卻發誓說：『我將終身以殺生為業。』那時便立即獲得不善律儀，乃至終其一生，不會再有新的獲得。盜竊等行為也是如此。如果依據《成實論》，那麼隨著每次作惡，唸唸之間都在獲得不善律儀，不侷限於前述兩種情況。
有人問：必須七種條件都具備，才能獲得（惡）律儀嗎？不具備也能獲得嗎？《毗婆沙論》說，必須具足才能獲得，不具足的不能稱為律儀。《毗曇論》和《成實論》認為，不具足也能獲得。所以《成實論》說，具足與否都能獲得律儀。《雜心論》說，不能說話的人，能獲得身律儀，不能獲得口律儀。這表明不具足也能獲得。（惡）
接下來辨析捨棄。（惡律儀的捨棄）依據《毗曇論》，有四種情況會捨棄：一是受持善戒，二是命終，三是獲得諸禪定，四是變成雙性人。如果有人發深厚的善心，立下永遠斷絕惡行的誓言，但如果沒有受戒，都不能捨棄（惡律儀）。在《成實論》中，有三種情況會捨棄：一是受持善戒，二是命終，三是發深厚的善心，並立誓不再作惡。在這三種情況下，會捨棄惡律儀。《成實論》沒有提到通過獲得禪定來捨棄（惡律儀）的情況。《成實論》認為，變成雙性人不會捨棄（惡律儀）。所以《成實論》說，不能行男事等的人也能獲得律儀。那麼，雙性人如何能捨棄律儀呢？
有人問：如果有人受持八關齋戒時，捨棄了惡律儀，到第二天早晨，捨棄八關齋戒后，是否會重新獲得之前的惡律儀呢？有人認為會重新獲得。也有人認為，受持八關齋戒時捨棄了惡律儀，獲得了善律儀，到第二天早晨捨棄善律儀后，也不會再獲得不善律儀，因為沒有新的作惡行為，也沒有接受（惡律儀的）因緣。以上就是關於捨棄的意義。
【English Translation】 English version: According to the Satya-siddhi-shastra (成實論, Treatise on the Completion of Truth), the acquisition (of evil precepts) is related to the actions of sentient beings in the three times (past, present, and future). Because it is possible to generate evil thoughts in the three times. (The above is an explanation of the three ways to acquire evil precepts.)
Next, the meaning of acquisition, abandonment, and accomplishment will be clarified. First, the acquisition will be explained. According to the Abhidharma (毗曇論, Treatise on Abhidharma), there are two ways of acquisition: one is 'making acquisition' (作得), and the other is 'receiving matter acquisition' (受事得). 'Making acquisition' means that someone is born into a butcher's family. Before killing, they have not yet acquired the (evil) precepts; once they start killing, they acquire the evil precepts, and so on for the rest of their lives, there will be no new acquisition. 'Receiving matter acquisition' means that someone is not born into a butcher's family, but vows: 'I will make a living by killing for the rest of my life.' At that time, they immediately acquire unwholesome precepts, and so on for the rest of their lives, there will be no new acquisition. The same is true for theft and other behaviors. If according to the Satya-siddhi-shastra, then with each evil deed, one acquires unwholesome precepts in every moment, not limited to the aforementioned two situations.
Someone asks: Must all seven conditions be met in order to acquire (evil) precepts? Can one acquire them without meeting all the conditions? The Vibhasa (毗婆沙論, Commentary) says that one must meet all the conditions to acquire them; those that do not meet all the conditions cannot be called precepts. The Abhidharma and the Satya-siddhi-shastra believe that one can acquire them even without meeting all the conditions. Therefore, the Satya-siddhi-shastra says that one can acquire precepts whether one meets all the conditions or not. The Samuccaya-hrdaya (雜心論, Miscellaneous Treatise) says that those who cannot speak can acquire bodily precepts but not verbal precepts. This shows that one can acquire them even without meeting all the conditions.
Next, the abandonment will be distinguished. According to the Abhidharma, there are four situations in which one abandons (evil precepts): one is taking good precepts, two is death, three is attaining various dhyanas (禪定, meditative states), and four is becoming a hermaphrodite. If someone generates deep wholesome thoughts and makes a vow to forever abandon evil deeds, but has not taken precepts, they cannot abandon (evil precepts). In the Satya-siddhi-shastra, there are three situations in which one abandons them: one is taking good precepts, two is death, and three is generating deep wholesome thoughts and vowing not to do evil again. In these three situations, one abandons evil precepts. The Satya-siddhi-shastra does not mention abandoning (evil precepts) through attaining dhyanas. The Satya-siddhi-shastra believes that becoming a hermaphrodite does not abandon (evil precepts). Therefore, the Satya-siddhi-shastra says that those who cannot perform male acts, etc., can also acquire precepts. So, how can a hermaphrodite abandon precepts?
Someone asks: If someone abandons evil precepts when taking the eight precepts (astanga-sila, 八關齋戒), and then abandons the eight precepts the next morning, will they reacquire the previous evil precepts? Some believe that they will reacquire them. Others believe that when taking the eight precepts, one abandons evil precepts and acquires good precepts; after abandoning the good precepts the next morning, one will not reacquire unwholesome precepts, because there is no new evil action, nor is there a condition for receiving (evil precepts). The above is the meaning of abandonment.
。次辨成就。問曰。幾時成就惡戒。依如成實。未舍已來現在時中唸唸成就。以惡律儀唸唸生故。過未不成。毗曇法中。最初一念現在成就。第二念后。若未當舍。唸唸之中現在成就。及成過去。非心法故不通未來(此四門竟)。
次就形趣分別其相。趣謂五趣。五趣之中。唯人成就。余趣之中。但有業道無惡律儀。故成實言。但人成就。毗曇亦爾。問曰。成實宣說龍等得善律儀。何故不得惡律儀乎。以善律儀從師而受。以緣強故。所以得之。惡不如是。所以不得。趣別如是。形別如何。依如毗曇。男女二形。得惡律儀。余皆不得。成實法中。不能男等亦皆得之。不善律儀。略之云爾。
八種語義
八種語者。所謂見聞覺知而說不見不聞不覺知說。相狀如何。今先明其見聞覺知四種心異。后明見等發語差別。見聞覺知分別有三。一隨根分別。如毗曇說。眼識隨生見。耳識隨生聞。鼻舌及身塵到方知合名為覺。意識名知。二約境分別。如成實說。六識之心。得現境界。名之為見。故論說言。見名現信不現境界藉教而知。說之為聞。故論說言。聞名信于賢聖之語。于彼不見不聞境界。依前見聞。譬度知者說以為知。故論說言。知者比知前三心。後重分別心名之為覺。云何分別。先因見已後重思惟起于見
【現代漢語翻譯】 現代漢語譯本：接下來辨析成就。問：何時成就惡戒？依照《成實論》，未捨棄之前，現在時中唸唸成就。因為惡律儀唸唸產生。過去和未來不成就。在《毗曇》的觀點中，最初一念現在成就。第二念之后，如果未曾捨棄，唸唸之中現在成就，以及成就過去。因為是非心法，所以不通於未來（以上是四門辨析的結束）。
接下來就形體和趣向分別其相。趣，指的是五趣（地獄、餓鬼、畜生、人、天）。五趣之中，只有人能成就惡戒。其餘各趣之中，只有業道而沒有惡律儀。所以《成實論》說，只有人能成就。毗曇也是如此。問：《成實論》宣說龍等可以獲得善律儀，為什麼不能得惡律儀呢？因為善律儀是從師受持，因為因緣強盛，所以能夠獲得。惡律儀不是這樣，所以不能獲得。趣向的差別是這樣。形體的差別又如何呢？依照《毗曇》，男女二形可以得惡律儀，其餘都不能得。《成實論》中，不能男等也都可以得到。不善律儀，簡略地說就是這樣。
八種語義
八種語，指的是所謂見到、聽到、覺察到、知曉而說沒見到、沒聽到、沒覺察到、沒知曉。它們的相狀如何呢？現在先說明見、聞、覺、知四種心的差異，然後說明見等發語的差別。見、聞、覺、知分別有三種。第一種是隨根分別。如《毗曇》所說，眼識隨之而生見，耳識隨之而生聞，鼻、舌以及身，塵埃接觸到才知曉，合名為覺。意識名為知。第二種是約境分別。如《成實論》所說，六識之心，得到顯現的境界，稱之為見。所以論中說，見，名為現前相信不顯現的境界，憑藉教導而知曉，稱之為聞。所以論中說，聞，名為相信賢聖的語言。對於那些不見不聞的境界，依據之前的見聞，譬如推度而知曉的，說之為知。所以論中說，知，是比度知曉。前三種心之後，重新分別的心稱之為覺。如何分別呢？先因為見到之後，重新思惟，產生於見。
【English Translation】 English version: Next, we analyze the accomplishment. Question: When is the evil precept accomplished? According to the Satyasiddhi Shastra (成實論), before abandoning it, it is accomplished in every moment of the present time because the evil samvara (律儀) arises in every moment. The past and future are not accomplished. In the Abhidharma (毗曇) perspective, the initial thought is accomplished in the present. After the second thought, if it has not been abandoned, it is accomplished in every moment of the present, as well as the past. Because it is a non-mind dharma, it does not extend to the future (This concludes the analysis of the four aspects).
Next, we distinguish their characteristics based on form and realm. Realm refers to the five realms (gati) (五趣): hell, hungry ghosts, animals, humans, and gods. Among the five realms, only humans can accomplish the evil precept. In the other realms, there is only the path of karma (karma-patha) (業道) but no evil samvara. Therefore, the Satyasiddhi Shastra says that only humans can accomplish it. The Abhidharma also holds this view. Question: The Satyasiddhi Shastra states that dragons and others can obtain good samvara. Why can't they obtain evil samvara? Because good samvara is received from a teacher, and because the conditions are strong, it can be obtained. Evil samvara is not like this, so it cannot be obtained. The difference in realms is like this. What about the difference in form? According to the Abhidharma, the two forms of male and female can obtain evil samvara, but others cannot. In the Satyasiddhi Shastra, those who are not male, etc., can also obtain it. This is a brief explanation of unwholesome samvara.
Eight kinds of semantic expressions
The eight kinds of speech refer to saying 'not seen,' 'not heard,' 'not sensed,' 'not known' when one has seen, heard, sensed, or known. What are their characteristics? Now, we will first explain the differences between the four minds of seeing, hearing, sensing, and knowing, and then explain the differences in speech arising from seeing, etc. There are three distinctions for seeing, hearing, sensing, and knowing. The first is distinction according to the sense faculties. As the Abhidharma says, seeing arises with the arising of eye consciousness, hearing arises with the arising of ear consciousness, and the nose, tongue, and body only know when dust comes into contact, which is collectively called sensing. Consciousness is called knowing. The second is distinction according to the object. As the Satyasiddhi Shastra says, the mind of the six consciousnesses, obtaining the manifest object, is called seeing. Therefore, the treatise says that seeing is called believing in manifest. Not manifest realm, knowing by means of teaching, is called hearing. Therefore, the treatise says that hearing is called believing in the words of the wise and holy. For those realms that are not seen or heard, knowing by analogy based on previous seeing and hearing is called knowing. Therefore, the treatise says that knowing is knowing by analogy. The mind that re-distinguishes after the previous three minds is called sensing. How to distinguish? First, because after seeing, one re-thinks, arising from seeing.
想。或忘前見起不見想。此則是其見後覺也。聞知後覺類亦可知。然此覺心。非直從於見聞及知。三心後起。蓋亦從於不見不聞不知後生。如先不見。后忘不見生於見想。此則是其不見後覺不聞不知生覺例然。此是第二約境分別。三就四心隨義分別。識心名見。得現境故。想心名聞。境不現故。又復想心知于假名。故說為聞。受心名覺。覺違順故。行心名知。強分別故。四心如是。次明見等發語不同。要略唯八。廣則眾多。廣相如何。若依毗曇所說。見等發語不同有三十二。十六正語。十六邪語。是故通合有三十二。十六正語者。心境俱實有其八語。境虛心實。復有八語。故有十六。心境實者。有人實見亦生見想。他問見不。答言。實見。聞覺知等。亦復如是。即以為四。有實不見不見生不見想。他問見不。答言。不見。聞覺知等亦復如是。復以為四。通前即為八種實也。境虛心實八種語者。有實不見后忘不見便生見想。他問見不。答言實見。其境雖虛以心實故亦名實語。聞覺知等類亦同然。即以為四。有人實見后忘此見生不見想。他問見不。答言不見。雖不稱事。以心實故亦名實語。聞覺知等類亦同然。復以為四。通前為八。此前十六。是其正語。就邪語中。心境並虛。有其八語。境實心虛。復有八語。是故通合有
【現代漢語翻譯】 現代漢語譯本：想。或者忘記之前所見而產生『不見』的想法。這便是見之後的覺察。聽聞、知曉之後的覺察，可以依此類推。然而，這種覺察之心，不僅僅是從見聞以及知這三種心之後產生，也同樣可以從『不見』、『不聞』、『不知』之後產生。例如，先前沒有看見，後來忘記了『沒有看見』，從而產生了『看見』的想法，這便是『不見』之後的覺察。不聞、不知產生覺察也是同樣的道理。這是第二種，從所緣境上進行分別。 第三，就四種心（識、想、受、行）隨其意義進行分別。識心名為『見』，因為它能夠得到目前的境界。想心名為『聞』，因為境界並不顯現。而且，想心能夠知曉假名（概念），所以說為『聞』。受心名為『覺』，因為它能覺察到順境和逆境。行心名為『知』，因為它能強行分別。四種心就是這樣。 接下來闡明見等四心發語的不同，簡要來說只有八種，廣義來說則有很多。廣義的相狀是怎樣的呢？如果按照《阿毗達磨》（Abhidharma）所說，見等四心發語的不同有三十二種，十六種是正語，十六種是邪語。所以總共有三十二種。十六種正語是：心和境都真實，有八種語；境是虛假的，心是真實的，又有八種語。所以共有十六種。心境都真實的情況是：有人真實地看見了，也產生了『看見』的想法，別人問他『你看見了嗎？』，回答說『我確實看見了』。聽聞、覺察、知曉等也是這樣，這就算作四種。有真實地沒有看見，『沒有看見』產生了『沒有看見』的想法，別人問他『你看見了嗎？』，回答說『我沒有看見』。聽聞、覺察、知曉等也是這樣，又算作四種。加起來就是八種真實的情況。 境是虛假的，心是真實的情況有八種語：有人真實地沒有看見，後來忘記了『沒有看見』這件事，便產生了『看見』的想法，別人問他『你看見了嗎？』，回答說『我確實看見了』。雖然所緣的境界是虛假的，但因為心是真實的，也可以稱為實語。聽聞、覺察、知曉等情況也與此類似，這就算作四種。有人真實地看見了，後來忘記了這件事，產生了『沒有看見』的想法，別人問他『你看見了嗎？』，回答說『我沒有看見』。雖然回答與事實不符，但因為心是真實的，也可以稱為實語。聽聞、覺察、知曉等情況也與此類似，又算作四種。加起來是八種。之前的十六種，就是正語。 就邪語中，心和境都虛假，有八種語；境是真實的，心是虛假的，又有八種語。所以總共有...
【English Translation】 English version: Thought. Or forgetting a previous perception and giving rise to the thought of 'not seeing'. This is the awareness after seeing. Awareness after hearing and knowing can be understood similarly. However, this mind of awareness does not arise only from seeing, hearing, and knowing, but also from not seeing, not hearing, and not knowing. For example, previously not seeing, then forgetting the 'not seeing' and giving rise to the thought of seeing, this is the awareness after 'not seeing'. The same principle applies to awareness arising from not hearing and not knowing. This is the second distinction based on the object of perception. Third, regarding the four minds (consciousness, thought, feeling, volition) according to their meanings. The consciousness mind is called 'seeing' because it can obtain the present object. The thought mind is called 'hearing' because the object is not present. Moreover, the thought mind knows false names (concepts), so it is said to be 'hearing'. The feeling mind is called 'awareness' because it is aware of agreeable and disagreeable situations. The volition mind is called 'knowing' because it forcefully distinguishes. Such are the four minds. Next, explaining the different ways of speaking of seeing, etc., briefly there are only eight, but broadly there are many. What is the broad aspect? According to the Abhidharma (阿毗達磨), the different ways of speaking of seeing, etc., are thirty-two, sixteen of which are correct speech, and sixteen of which are incorrect speech. Therefore, there are a total of thirty-two. The sixteen correct speeches are: when both the mind and the object are real, there are eight speeches; when the object is false and the mind is real, there are another eight speeches. Therefore, there are sixteen. When both the mind and the object are real: someone truly sees and also has the thought of 'seeing', and someone asks him, 'Did you see?', and he answers, 'I truly saw'. Hearing, awareness, knowing, etc., are also like this, which counts as four. Someone truly did not see, and the 'not seeing' gave rise to the thought of 'not seeing', and someone asks him, 'Did you see?', and he answers, 'I did not see'. Hearing, awareness, knowing, etc., are also like this, which counts as another four. Adding them together, there are eight real situations. When the object is false and the mind is real, there are eight speeches: someone truly did not see, but later forgot the 'not seeing' and then had the thought of 'seeing', and someone asks him, 'Did you see?', and he answers, 'I truly saw'. Although the object of perception is false, because the mind is real, it can also be called true speech. Hearing, awareness, knowing, etc., are similar, which counts as four. Someone truly saw, but later forgot this seeing and had the thought of 'not seeing', and someone asks him, 'Did you see?', and he answers, 'I did not see'. Although the answer does not match the fact, because the mind is real, it can also be called true speech. Hearing, awareness, knowing, etc., are similar, which counts as another four. Adding them together, there are eight. The previous sixteen are correct speech. Regarding incorrect speech, when both the mind and the object are false, there are eight speeches; when the object is real and the mind is false, there are another eight speeches. Therefore, in total there are...
十六語。境心並虛八種語者。有人實見還生見想。他問見不。答言不見。聞覺知等類亦同然。即以為四。有實不見生不見想。他問見不。答言。實見。聞覺知等亦復如是。復以為四。通前為八。境實心虛八種語者。有人實見后忘此見生不見想。他問見不。答言。實見。雖目前事。以心虛故亦名妄語。聞覺知等類亦同然。即以為四。有實不見后忘不見便生見想。他問見不。答言。不見。雖目前事。以心虛故亦名妄語。聞覺知等亦復如是。復以為四。通前為八。並上八種合為十六。彼成實論所明見等發語差別。人釋不同。有人釋言。見聞及知。此三是本。各別發語。覺者是前三種之後重分別心。無別所知。不別發語。若存此義。所發但有二十四語。見中有八。四正四邪。聞知亦然。是故通合有二十四。于中具辨與前不異。驗求成實覺亦發語。云何得知。如彼成實八語品中。明見發語差別已竟。聞覺知等亦復如是。論中既以聞覺知等類同見心。明知覺心亦別發語。若存此義。所發亦有三十二語。與上相似。問曰。覺心云何發語。有人先來曾起覺心。亦生覺想。他問覺不。答言。實覺。此是初句。有人先來不起覺心。生不覺想。他問覺不。答言。不覺。此是兩句。有人先來曾起覺心。后忘覺心生不覺想。他問覺不。答言。不覺
【現代漢語翻譯】 現代漢語譯本 十六語。境心並虛八種語者：有人真實地見到（實見），並且還產生見到的想法（還生見想）。別人問他：『你見到了嗎？』他回答說：『我沒見到（不見）。』聽到（聞）、感覺到（覺）、知道（知）等情況也與此類似。這就算作四種情況。有人真實地沒見到（實不見），卻產生沒見到的想法（生不見想）。別人問他：『你見到了嗎？』他回答說：『我確實見到了（實見）。』聽到、感覺到、知道等情況也與此類似。這又算作四種情況。總計前述，共有八種情況。 境實心虛八種語者：有人真實地見到（實見）之後，忘記了這件事，產生了沒見到的想法（生不見想）。別人問他：『你見到了嗎？』他回答說：『我確實見到了（實見）。』雖然事情是目前發生的，但因為內心是虛妄的（以心虛故），這也叫做妄語。聽到、感覺到、知道等情況也與此類似。這就算作四種情況。有人真實地沒見到（實不見）之後，忘記了沒見到的事，反而產生了見到的想法（便生見想）。別人問他：『你見到了嗎？』他回答說：『我沒見到（不見）。』雖然事情是目前發生的，但因為內心是虛妄的（以心虛故），這也叫做妄語。聽到、感覺到等情況也與此類似。這又算作四種情況。總計前述，共有八種情況。加上前面的八種，合起來就是十六種。 《成實論》（Tattvasiddhi Shastra）所闡明的關於見等（見、聞、覺、知）的說法差別，人們的解釋不同。有人解釋說：『見、聞、及知，這三種是根本，各自獨立地表達。覺（覺者）是前三種之後，重複分別的心，沒有單獨的所知，不單獨表達。』如果採用這種解釋，那麼所表達的只有二十四種說法。見中有八種，四種是正確的（正），四種是錯誤的（邪）。聞和知也是這樣。所以總共有二十四種。其中詳細辨析的內容與前面沒有不同。考察《成實論》，覺也是可以表達的。如何得知呢？就像《成實論》的八語品中，闡明了見的發語差別之後，說：『聞、覺、知等也與此類似。』論中既然將聞、覺、知等同於見心，就明確知道覺心也可以單獨表達。如果採用這種解釋，那麼所表達的也有三十二種說法，與上面相似。問題是：覺心如何表達呢？有人先前曾經產生過覺心，也產生了覺的想法（覺想）。別人問他：『你感覺到了嗎？』他回答說：『我確實感覺到了（實覺）。』這是第一句。有人先前沒有產生過覺心，卻產生了沒有感覺的想法（不覺想）。別人問他：『你感覺到了嗎？』他回答說：『沒有感覺（不覺）。』這是第二句。有人先前曾經產生過覺心，後來忘記了覺心，產生了沒有感覺的想法（不覺想）。別人問他：『你感覺到了嗎？』他回答說：『沒有感覺（不覺）。』
【English Translation】 English version Sixteen kinds of speech. Eight kinds of speech where both the object and the mind are empty: Someone actually sees (實見, shí jiàn), and also generates the thought of seeing (還生見想, hái shēng jiàn xiǎng). Others ask him: 'Did you see it?' He replies, 'I did not see it (不見, bù jiàn).' Hearing (聞, wén), feeling (覺, jué), knowing (知, zhī), and so on are similar. This is counted as four kinds of situations. Someone actually does not see (實不見, shí bù jiàn), but generates the thought of not seeing (生不見想, shēng bù jiàn xiǎng). Others ask him: 'Did you see it?' He replies, 'I actually saw it (實見, shí jiàn).' Hearing, feeling, knowing, and so on are also similar. This is counted as another four kinds of situations. Combining the preceding, there are eight kinds of situations in total. Eight kinds of speech where the object is real but the mind is empty: Someone actually sees (實見, shí jiàn), but then forgets this seeing and generates the thought of not seeing (生不見想, shēng bù jiàn xiǎng). Others ask him: 'Did you see it?' He replies, 'I actually saw it (實見, shí jiàn).' Although the matter is currently happening, because the mind is empty (以心虛故, yǐ xīn xū gù), this is also called false speech. Hearing, feeling, knowing, and so on are similar. This is counted as four kinds of situations. Someone actually does not see (實不見, shí bù jiàn), but then forgets not seeing and instead generates the thought of seeing (便生見想, biàn shēng jiàn xiǎng). Others ask him: 'Did you see it?' He replies, 'I did not see it (不見, bù jiàn).' Although the matter is currently happening, because the mind is empty (以心虛故, yǐ xīn xū gù), this is also called false speech. Hearing, feeling, and so on are also similar. This is counted as another four kinds of situations. Combining the preceding, there are eight kinds of situations in total. Adding the previous eight kinds, there are sixteen kinds in total. The differences in speech regarding seeing, etc. (seeing, hearing, feeling, knowing) as explained in the Tattvasiddhi Shastra (成實論, Chéngshí Lùn) are interpreted differently by people. Some interpret it as: 'Seeing, hearing, and knowing, these three are fundamental, each expressed independently. Feeling (覺者, jué zhě) is the mind that repeatedly distinguishes after the first three, without separate knowledge, and is not expressed separately.' If this interpretation is adopted, then only twenty-four kinds of speech are expressed. Among seeing, there are eight kinds, four are correct (正, zhèng), and four are incorrect (邪, xié). Hearing and knowing are also like this. Therefore, there are a total of twenty-four kinds. The detailed analysis within is no different from before. Examining the Tattvasiddhi Shastra, feeling can also be expressed. How is this known? Just like in the eight speech chapter of the Tattvasiddhi Shastra, after explaining the differences in the speech of seeing, it says: 'Hearing, feeling, knowing, etc. are also similar to this.' Since the treatise equates hearing, feeling, knowing, etc. with the mind of seeing, it is clearly known that the mind of feeling can also be expressed separately. If this interpretation is adopted, then there are also thirty-two kinds of speech expressed, similar to the above. The question is: How is the mind of feeling expressed? Someone previously had a feeling, and also generated the thought of feeling (覺想, jué xiǎng). Others ask him: 'Did you feel it?' He replies, 'I actually felt it (實覺, shí jué).' This is the first sentence. Someone previously did not have a feeling, but generated the thought of not feeling (不覺想, bù jué xiǎng). Others ask him: 'Did you feel it?' He replies, 'I did not feel it (不覺, bù jué).' This is the second sentence. Someone previously had a feeling, but later forgot the feeling and generated the thought of not feeling (不覺想, bù jué xiǎng). Others ask him: 'Did you feel it?' He replies, 'I did not feel it (不覺, bù jué).'
。雖違前覺不違已想。猶名實語。此是三句。有人先來不起覺心。后忘不覺便生覺相。他問覺不。答言。實覺。以稱想故亦名實語。此四正語。后四邪語。翻上可知。八種語義。略辨如是。
九業義三門分別(列名辨釋一 三性分別二 就趣分別三)
第一門中。列名辨釋。九業之義。出成實論。名字是何。如彼論說。欲界系業有其三種。一者作業。二無作業。三者非作非無作業。色界亦爾。即以為六。無色有二。一無作業。二者非作非無作業。通前為八。及無漏業。通前為九。言作業者。謂身口業。無作業者。所謂身口無作業也。無作差別。泛釋有九。一形俱無作。所謂五戒出家戒等二心俱無作。所謂禪戒無漏戒等。三要期無作。謂八戒等乃至一切善惡諸業。皆有要期。相狀如何。如似世人。起要期心。我齊某時。常為此業。隨所要期。分齊已來。無作常生。過期則止。故曰要期。四悕望無作。如有人言。我從今日常為此業。不作期限。自從悕心。未息已來。無作常生。心息便止。故曰悕望。五作俱無作。如人造作善惡業時。即有善惡無作隨生。六從用無作。如人造作橋樑等事。隨人受用。無作隨生。名為從用。七事在無作。如人造作塔廁等事。未壞已來常有善生。名為事在。八異緣無作。如人手書而
【現代漢語翻譯】 雖然（所說）違背了先前的認知，但不違背現在的想法，仍然可以稱為『實語』（真實之語）。這是三種情況（正語）。有人先前沒有生起覺悟之心，後來忘記了沒有覺悟的狀態，便產生了覺悟的表象。如果有人問他是否覺悟了，他回答說：『確實覺悟了。』因為符合他的想法，也可以稱為『實語』。這四種是正語。後面的四種邪語，可以反過來理解上面的內容。八種語義，簡略地辨析如上。
九業義從三個方面來分別：（一、列出名稱並解釋，二、從三性上分別，三、從所趣的方面分別）
第一方面，列出名稱並解釋。九業的意義，出自《成實論》。名字是什麼呢？如該論所說，欲界系的業有三種：一是作業，二是無作業，三是非作非無作業。**界（此處應補全，根據上下文推測為色界）也是如此，即也有三種，合起來就是六種。無色界有兩種：一是無作業，二是非作非無作業。加上前面的，共有八種。再加上無漏業，總共有九種。所說的『作業』，指的是身業和口業。『無作業』，指的是身業和口業的無作業。無作的差別，大致解釋有九種：一是形俱無作，如五戒、出家戒等；二是心俱無作，如禪定戒、無漏戒等；三是要期無作，如八關齋戒等，乃至一切善惡諸業，都有要期。它的相狀如何呢？就像世間人，發起要期之心，『我從某時起，常常做這件事』。在所要約的期限之內，無作就會持續產生，過了期限就停止，所以叫做『要期』。四是悕望無作，如有人說：『我從今天起常常做這件事』，但不設定期限。自從生起悕望之心，沒有停止之前，無作就會持續產生，心念停止就停止，所以叫做『悕望』。五是作俱無作，如人在造作善惡業時，就會有善惡的無作隨之產生。六是從用無作，如人建造橋樑等事物，隨著人們的使用，無作就會隨之產生，叫做『從用』。七是事在無作，如人建造佛塔、廁所等事物，在未損壞之前，常常會有善（或惡）產生，叫做『事在』。八是異緣無作，如人親手書寫...
【English Translation】 Although (what is said) contradicts the previous awareness, it does not contradict the current thought, and can still be called 'Satya Vacana' (true speech). These are three cases (of right speech). Someone who initially did not generate a mind of enlightenment, and later forgot the state of non-enlightenment, then produces an appearance of enlightenment. If someone asks him if he is enlightened, he replies: 'Indeed, I am enlightened.' Because it conforms to his thought, it can also be called 'Satya Vacana'. These four are right speech. The following four kinds of wrong speech can be understood by reversing the above. The eight kinds of meanings are briefly analyzed as above.
The meaning of the Nine Karmas is distinguished from three aspects: (1. List the names and explain them; 2. Distinguish them from the three natures; 3. Distinguish them from the aspects of destinations)
In the first aspect, list the names and explain them. The meaning of the Nine Karmas comes from the Satyasiddhi Shastra. What are the names? As the treatise says, the karmas of the Desire Realm have three types: first, karma (action); second, anabhogakarma (non-action); and third, naiva karmāṇi nānakarmāṇi (neither action nor non-action). The Realm (should be completed here, inferred from the context as the Form Realm (Rūpadhātu)) is also the same, that is, there are also three types, which together make six types. The Formless Realm (Arūpadhātu) has two types: first, anabhogakarma (non-action); and second, naiva karmāṇi nānakarmāṇi (neither action nor non-action). Adding the previous ones, there are eight types in total. Adding the anāsravakarma (unleaked karma), there are nine types in total. The so-called 'karma' refers to bodily karma and verbal karma. 'Anabhogakarma' refers to the non-action of bodily karma and verbal karma. The differences of anabhogakarma are roughly explained as nine types: first, rūpakāya-sahajā anabhogakarma (form-concurrent non-action), such as the five precepts, monastic precepts, etc.; second, citta-sahajā anabhogakarma (mind-concurrent non-action), such as dhyāna precepts, anāsrava precepts, etc.; third, samaya-anabhogakarma (time-limited non-action), such as the eight precepts, etc., and even all good and evil karmas have a time limit. What is its appearance like? It is like a person in the world who initiates a mind of time limit, 'From this time on, I will always do this thing.' Within the agreed-upon time limit, anabhogakarma will continue to arise, and it will stop after the time limit has passed, so it is called 'time-limited'. Fourth, āśā-anabhogakarma (hope-based non-action), such as someone saying: 'From today onwards, I will always do this thing,' but without setting a time limit. Since the mind of hope arises, before it ceases, anabhogakarma will continue to arise, and it will stop when the mind ceases, so it is called 'hope-based'. Fifth, karma-sahajā anabhogakarma (action-concurrent non-action), such as when a person creates good or evil karma, good or evil anabhogakarma will arise accordingly. Sixth, prayoga-anabhogakarma (use-based non-action), such as when a person builds bridges and other things, as people use them, anabhogakarma will arise accordingly, called 'use-based'. Seventh, vastu-sthita anabhogakarma (object-existing non-action), such as when a person builds pagodas, toilets, and other things, before they are damaged, good (or evil) will often arise, called 'object-existing'. Eighth, hetu-viśeṣa anabhogakarma (different-cause non-action), such as when a person writes by hand...
成口業。如是一切。九助緣無作。如人教他自得罪福。此前九種。身口無作。依如成實。更有一種。心法無作。唯從心生。毗曇無之。此無作中。除卻心俱道共無作。餘者皆名無作業矣。所言非作非無作者。所謂意業。思是意業。不同向前身口作業故名非作。不同身口無作之業名非無作。無漏業者。所謂無漏身口意業。道共無作。是身口業。無漏思心。是其意業。問曰。無色以何義故無其作業。以無身口造作業故(此一門竟)。
次就三性分別其相。言三性者。所謂善惡無記業也。欲界作業通其三性。色界作業唯善無記。不通不善。若言寄起欲界惡業。得有不善。毗曇法中。悉無寄起。界地斷故。欲界無作。唯善與惡不通無記。無記羸劣。不能發生無作業。故色界無作其唯善業。若言寄起地獄惡業。得有不善。無色無作與色界同。欲界非作非無作者。該通三性。色界非作非無作者。當界以論唯善無記。若言寄起欲界惡業。得有不善。無色非作非無作者。與色界同。無漏業者。局唯在善(此二門竟)。
次就趣論。趣謂五趣。若依毗曇成實法中。人天二趣。具起九業。余之三趣。唯起欲界三種之業。自餘六業。皆悉不起。依雜阿含天品之中。有鬼神母。名富那婆藪。佛為說法得入聖道。案如彼文。鬼道亦得
【現代漢語翻譯】 現代漢語譯本： 造成口業。像這樣的一切，九種助緣產生的無作。比如有人教別人，自己得到罪或福。前面這九種，是身口無作。依照《成實論》的觀點，還有一種心法無作，只從心生起。《毗曇論》中沒有這種說法。這種無作中，除去心俱和道共無作，其餘的都叫做無作業了。所說的非作非無作者，指的是意業。思就是意業，它不同於前面的身口作業，所以叫做非作；它也不同於身口無作之業，所以叫做非無作。無漏業，指的是無漏的身口意業。道共無作，是身口業；無漏的思心，是意業。問：為什麼無色界沒有作業呢？因為無色界沒有身口，不能造作業。（這一門結束）
接下來就三性來分別它們的相狀。所說的三性，指的是善、惡、無記業。欲界的作業通於三性。界的作業只有善和無記，不通於不善。如果說寄託生起欲界的惡業，就可以有不善。但在《毗曇論》中，完全沒有寄託生起的說法，因為界地已經斷絕了。欲界的無作，只有善和惡，不通於無記。因為無記的力量羸弱，不能發生無作業。所以界的無作只有善業。如果說寄託生起地獄的惡業，就可以有不善。無色界的無作與界相同。欲界的非作非無作者，該通於三性。界的非作非無作者，就本界來說，只有善和無記。如果說寄託生起欲界的惡業，就可以有不善。無色界的非作非無作者，與**界相同。無漏業，侷限於善。（這兩門結束）
接下來就趣來討論。趣指的是五趣（五道輪迴）。如果依照《毗曇論》和《成實論》的觀點，人天二趣，具足生起九種業。其餘的三趣，只生起欲界的三種業。其餘的六種業，都不能生起。依照《雜阿含經》天品中的記載，有一位鬼神母親，名叫富那婆藪（Pūrn.avasu，名字），佛陀為她說*法，她得以進入聖道。按照那段經文來看，鬼道也能...
【English Translation】 English version: It creates verbal karma. Like all of these, the nine auxiliary conditions produce non-action (wu-zuo). For example, if someone teaches another, they themselves gain merit or demerit. The preceding nine are physical and verbal non-action. According to the Satyasiddhi Shastra (Cheng Shi Lun), there is also a mental non-action, which arises only from the mind. The Abhidharma (Pi Tan) does not recognize this. Among these non-actions, excluding mind-concurrent (xin-ju) and path-concurrent (dao-gong) non-actions, the rest are called non-karma. What is meant by neither action nor non-action refers to mental karma. Thought (si) is mental karma. It is different from the preceding physical and verbal actions, hence it is called neither action. It is also different from the karma of physical and verbal non-action, hence it is called neither non-action. Non-outflow karma (wu-lou ye) refers to non-outflow physical, verbal, and mental karma. Path-concurrent non-action is physical and verbal karma; non-outflow thought is mental karma. Question: Why does the Formless Realm (Wu Se Jie) not have karma? Because it lacks physical and verbal actions to create karma. (This section ends)
Next, we will distinguish their characteristics based on the three natures (san-xing). The three natures refer to wholesome (shan), unwholesome (e), and neutral (wu-ji) karma. Karma in the Desire Realm (Yu Jie) encompasses all three natures. Karma in the Form Realm (Se Jie) is only wholesome and neutral, not unwholesome. If it is said that unwholesome karma of the Desire Realm is relied upon to arise, then there can be unwholesome karma. However, in the Abhidharma, there is no such thing as relying upon to arise, because the realms are distinct. Non-action in the Desire Realm is only wholesome and unwholesome, not neutral, because neutral is weak and cannot generate non-action. Therefore, non-action in the Form Realm is only wholesome. If it is said that unwholesome karma of the lower realm is relied upon to arise, then there can be unwholesome karma. Non-action in the Formless Realm is the same as in the Form Realm. Neither action nor non-action in the Desire Realm encompasses all three natures. Neither action nor non-action in the Form Realm, within its own realm, is only wholesome and neutral. If it is said that unwholesome karma of the Desire Realm is relied upon to arise, then there can be unwholesome karma. Neither action nor non-action in the Formless Realm is the same as in the Form Realm. Non-outflow karma is limited to wholesome. (These two sections end)
Next, we will discuss it in terms of destinies (qu). Destinies refer to the five destinies (wu-qu, five realms of rebirth). According to the Abhidharma and Satyasiddhi Shastra, beings in the human (ren) and heavenly (tian) destinies generate all nine types of karma. The remaining three destinies only generate the three types of karma of the Desire Realm. The remaining six types of karma do not arise. According to the Heaven Chapter of the Samyukta Agama (Za A Han Jing), there was a demon mother named Pūrn.avasu (富那婆藪, name), for whom the Buddha preached the Dharma and who attained the path of holiness. According to that text, the ghost destiny can also...
起無漏業。方等經中。亦同彼說。然彼既能起無漏業。明知亦能起上界業。以無漏法依禪生故。九業如是。
十不善業義七門分別(釋名一 辨體二 業起次第三 資料簡寬狹四 作無作五 三毒分別六 界趣分別七)
第一釋名。十不善業者。所謂殺生乃至邪見。多生相續名曰眾生。隔絕相續目之為殺。於他資財。非理侵奪。故名為盜。奸行違禮稱曰邪淫。此三身業。問曰。一切打縛等事。亦是身業。何故不說。以彼輕故。所以不論。又打縛等。是殺眷屬助成殺業。但舉正業助亦隨之。是故不論。又十業道。唯論根本。彼是方便。所以不說。言不當實故稱為妄。妄有所談。故名妄語。言乖彼此。謂之為兩。兩朋之言。依于舌起故曰兩舌。言辭粗鄙目之為惡。惡從口生故名惡口。前言兩舌。此言惡口。綺互言耳。邪言不正。其猶綺色。從喻立稱故名綺語。此四口業。順境染愛目之為貪。違境忿怒說以為瞋。迷正道理。邪心推求。故曰邪見。問曰。三根三毒之中皆說為癡。今此何故說為邪見成實釋言。夫邪見者。癡中增上。暢思煩惱。必是增上。故說邪見。此後三種。是意業道。然此十種起作名業。能通曰道。總相如是。于中別論。釋有三義。一對思以辨不善業。思能起殺等故名為業。殺等十種。通暢前思
【現代漢語翻譯】 現代漢語譯本 能發起無漏業（指脫離輪迴的善業）。《方等經》（Mahāvaipulya Sūtra）中也同樣這樣說。既然他們能夠發起無漏業，顯然也能發起上界（指色界和無色界）的業，因為無漏法是依靠禪定產生的。以上是關於九業的解釋。
十不善業的意義，從七個方面進行分析：（一、解釋名稱；二、辨別體性；三、業的生起次第；四、資料的簡略與寬泛；五、作與無作；六、三毒的分別；七、界與趣的分別）
第一，解釋名稱。十不善業，就是指殺生，乃至邪見。眾生，是指相續不斷地產生。殺，是指隔斷這種相續。盜，是指用不正當的手段侵佔他人的財物。邪淫，是指違背禮法的姦淫行為。以上是三種身業。問：一切毆打、捆綁等行為，也是身業，為什麼不說呢？因為它們比較輕微，所以不談。而且，毆打、捆綁等行為，是殺的眷屬，幫助促成殺業。只舉出正業，輔助的行為也隨之包括在內，所以不談。而且，十業道只論根本，那些是方便，所以不談。妄，是指言語不真實。妄語，是指說了虛妄的話。兩舌，是指言語乖離彼此。兩朋之言，是依靠舌頭產生的，所以叫兩舌。惡，是指言辭粗鄙。惡口，是指惡語從口中說出。前文說的兩舌，這裡說的惡口，是互相補充說明。邪言，是指不正當的言語，就像綺麗的色彩。用比喻來立名，所以叫綺語。以上是四種口業。貪，是指順應自己的心意而產生的染愛。瞋，是指違背自己的心意而產生的忿怒。邪見，是指迷惑于正道，用邪惡的心去推求。問：三根（貪、瞋、癡）、三毒（貪、瞋、癡）中都說是癡，為什麼這裡說是邪見？《成實論》（Tattvasiddhi Śāstra）解釋說，邪見是癡中最為嚴重的。暢通思慮的煩惱，必定是最為嚴重的，所以說是邪見。以上三種是意業道。這十種行為的發生叫做業，能夠通達叫做道。總的來說就是這樣。其中分別論述，有三種意義：一是針對思慮來辨別不善業。思慮能夠引起殺等行為，所以叫做業。殺等十種，能夠通暢前面的思慮。
【English Translation】 English version They can initiate non-outflow (anāsrava) karma (wholesome actions that lead to liberation from saṃsāra). The Mahāvaipulya Sūtra also says the same. Since they can initiate non-outflow karma, it is clear that they can also initiate karma of the higher realms (the Form and Formless Realms), because non-outflow dharma arises from dhyāna (meditation). The above is the explanation of the nine karmas.
The meaning of the ten unwholesome karmas is analyzed from seven aspects: (1. Explanation of the names; 2. Discernment of the nature; 3. The order of arising of karma; 4. Simplicity and comprehensiveness of the materials; 5. Action and non-action; 6. Differentiation of the three poisons; 7. Differentiation of realms and destinies)
First, explain the names. The ten unwholesome karmas are killing, and so on, up to wrong view (mithyā-dṛṣṭi). 'Sentient being' (sattva) refers to continuous arising. 'Killing' (prāṇātipāta) refers to severing this continuity. 'Stealing' (adattādāna) refers to illegitimately seizing the wealth of others. 'Sexual misconduct' (kāmamithyācāra) refers to adulterous acts that violate propriety. These are the three bodily karmas. Question: All acts of beating, binding, etc., are also bodily karmas, why are they not mentioned? Because they are relatively minor, they are not discussed. Moreover, acts of beating, binding, etc., are related to killing, helping to facilitate the karma of killing. Only the primary karma is mentioned, and the auxiliary actions are included with it, so they are not discussed. Furthermore, the ten paths of karma only discuss the root, while those are expedient means, so they are not discussed. 'False' (mṛṣā) refers to speech that is not true. 'False speech' (mṛṣāvāda) refers to speaking falsely. 'Divisive speech' (paiśunya) refers to speech that alienates one from another. Speech that creates division arises from the tongue, so it is called divisive speech. 'Harsh' (paruṣa) refers to coarse and vulgar language. 'Harsh speech' (paruṣavāc) refers to harsh words spoken from the mouth. The divisive speech mentioned earlier and the harsh speech mentioned here are mutually complementary explanations. 'Idle' (saṃbhinna) speech refers to improper speech, like ornate colors. The name is established through metaphor, so it is called idle speech. These are the four verbal karmas. 'Greed' (abhidhyā) refers to attachment and love that arises in accordance with one's desires. 'Anger' (vyāpāda) refers to resentment and rage that arises in opposition to one's desires. 'Wrong view' (mithyā-dṛṣṭi) refers to being deluded about the right path and seeking with an evil mind. Question: The three roots (greed, anger, delusion) and the three poisons (greed, anger, delusion) all mention delusion (moha), why is it called wrong view here? The Tattvasiddhi Śāstra explains that wrong view is the most severe form of delusion. Troubles that freely contemplate are certainly the most severe, so it is called wrong view. The above three are the paths of mental karma. The occurrence of these ten actions is called karma, and the ability to penetrate is called the path. This is the general explanation. Among them, there are three meanings discussed separately: one is to distinguish unwholesome karma in relation to thought. Thought can cause actions such as killing, so it is called karma. The ten actions such as killing can facilitate the preceding thought.
。名為業道。二對果以釋。殺等十種。能起來報。故名為業。通人至果。稱曰業道。三當相辨釋。殺等十種緣中集起。故名為業。若望業思。通思名道。若望后報。通人至果。故名為道。名義如是(此一門竟)。
次辨體性。先論身業之中有作無作。先辨作業。宗別不同。所說各異。毗曇法中。說方便色為身作業。此方便色。是其色入為眼所行。問曰。若此是色入者。于青黃等二十色中何色攝乎。所謂高下正不正等。若依成實。是假名色法入所收。是義云何。於色塵上。相續之中能有損益。是身作業。有人宣說。成實法中。身業用彼思為正體。身為業具。是義不然。業前方便思為正主。身口為具。正論成業。是則身業假色為體。故成實論業相品云。色法相續余處生時。能有損益。名為身業。不言思是。明知不用思為正體。色法相續。後起異前。名余處生。次辨無作。依如毗曇。亦是色性法入所收。若依成實。非色心性法入所攝。次論口業。于中亦有作無作別。先辨作業。依如毗曇。聲入為體。為耳所行。若依成實。是假名聲法入所收。于實聲上。前後相續能有損益。是口作業。次辨無作。與身業同。次論意業。依如毗曇。意但有作無無作業。以心法中三性不併。善時無惡。惡時無善。故無無作。故論說言。以三
【現代漢語翻譯】 現代漢語譯本：名為業道（Karma Path）。二、對果報進行解釋。殺生等十種行為，能夠引發未來的果報，因此稱為『業』。從行為到結果的整個過程，稱為『業道』。三、辨別和解釋其相狀。殺生等十種行為，是因緣和合而產生的，因此稱為『業』。如果從業的思惟角度來看，貫穿整個思惟過程稱為『道』。如果從後來的果報來看，貫穿從行為到結果的整個過程，因此稱為『道』。名稱和含義就是這樣。（這一部分結束）。
接下來辨別其體性。首先討論身業中的有作和無作。先辨別有作。宗派不同，說法也各異。在《毗曇》（Abhidhamma）的教法中，說方便色（preparatory matter）是身作業。這種方便色，是色入（form element），為眼根所感知。問：如果這是色入，那麼在青、黃等二十種顏色中屬於哪一種？比如高低、正不正等。如果依照《成實論》（Satyasiddhi Shastra），這是假名色法入所攝。這是什麼意思呢？在色塵（rupa-dhatu）之上，相續不斷地能夠產生損益，這就是身作業。有人宣說，《成實論》中，身業以思（intention）為正體，身體是業的工具。這種說法不對。業前的方便思是主要的，身口是工具。正確地討論成業，那麼身業是以假色為體。所以《成實論·業相品》中說：『色法相續，在其他地方產生時，能夠產生損益，名為身業。』沒有說思是，明確知道不用思作為正體。色法相續，後來產生的和之前的不同，名為在其他地方產生。
接下來辨別無作。依照《毗曇》，也是色性法入所攝。如果依照《成實論》，不是色心性法入所攝。
接下來討論口業。其中也有有作和無作的區別。先辨別有作。依照《毗曇》，以聲入為體，為耳根所感知。如果依照《成實論》，是假名聲法入所收。在真實的聲音之上，前後相續能夠產生損益，這就是口作業。接下來辨別無作。與身業相同。
接下來討論意業。依照《毗曇》，意只有有作，沒有無作。因為心法中，三種性質不能並存。行善時沒有惡，作惡時沒有善，所以沒有無作。所以論中說，以三
【English Translation】 English version: It is called Karma Path. Second, explain the retribution. The ten kinds of actions such as killing, etc., can cause future retribution, so it is called 'Karma'. The whole process from action to result is called 'Karma Path'. Third, distinguish and explain its characteristics. The ten kinds of actions such as killing, etc., are produced by the aggregation of conditions, so it is called 'Karma'. If viewed from the perspective of thought of karma, the entire thought process is called 'Path'. If viewed from the later retribution, the entire process from action to result is called 'Path'. The names and meanings are like this. (This section ends).
Next, distinguish its nature. First, discuss the active and inactive karma in body karma. First, distinguish the active karma. Different schools have different statements. In the teachings of the Abhidhamma, preparatory matter is said to be body karma. This preparatory matter is the form element, which is perceived by the eye root. Question: If this is the form element, then which of the twenty colors such as blue, yellow, etc. does it belong to? Such as high and low, right and wrong, etc. If according to the Satyasiddhi Shastra, it is included in the false name form element. What does this mean? Above the rupa-dhatu, continuously being able to produce gain and loss, this is body karma. Some people say that in the Satyasiddhi Shastra, body karma takes intention as its main body, and the body is the tool of karma. This statement is not correct. The preparatory thought before karma is the main thing, and the body and mouth are tools. Correctly discussing the accomplished karma, then body karma takes false matter as its body. Therefore, the Karma Aspect Chapter of the Satyasiddhi Shastra says: 'When the continuity of matter arises in other places, it can produce gain and loss, and is called body karma.' It does not say that thought is, clearly knowing that thought is not used as the main body. The continuity of matter, what arises later is different from what was before, and is called arising in other places.
Next, distinguish inactive karma. According to the Abhidhamma, it is also included in the matter nature dharma element. If according to the Satyasiddhi Shastra, it is not included in the matter-mind nature dharma element.
Next, discuss verbal karma. There are also differences between active and inactive karma. First, distinguish the active karma. According to the Abhidhamma, it takes the sound element as its body, which is perceived by the ear root. If according to the Satyasiddhi Shastra, it is included in the false name sound element. Above the real sound, continuously being able to produce gain and loss, this is verbal karma. Next, distinguish inactive karma. It is the same as body karma.
Next, discuss mental karma. According to the Abhidhamma, mind only has active karma and no inactive karma. Because in mental dharma, the three natures cannot coexist. There is no evil when doing good, and there is no good when doing evil, so there is no inactive karma. Therefore, the treatise says, with three
種故意無無作。就作業中。思為正主。余心心法相從名業。若依成實。通作無作。思為作業。隨此作邊。無作法生名無作業。此無作業。亦非色心。業性如是(此二門竟)。
次明業起次第之義。于中有二。一明業起次第之相。二明業道通局之義。言次第者。業起次第乃有四重。第一先起三根煩惱。第二次起不善業思。第三次起三道煩惱。第四次起身口七業。如欲殺生。或先起貪。或起瞋癡。次起思心。思欲斷命。從此思后次起重貪。或重瞋癡。通暢前思。然後重起威儀之心。發動身手。隔斷彼命。如殺既然。盜等亦爾。次第如是。言通局者。業道相對四句辨之。一業而非道。所謂思心籌慮造作故名為業。前無所通。故不名道。二道而非業。所謂思后貪瞋邪見通暢思前。故名為道。而非作性。故不名業。三亦業亦道。謂身口七業。緣中起作。故稱為業。通暢前思。故名為道。四非業非道。所謂思前三根煩惱體非起作。不同思等。故不名業。前無所通。故不名道。然此四種。若望來果。俱得稱業。齊得名道。能作來果。故通名業。能通至果。故通名道。問曰。思前三根之中有思業不。若依毗曇。思是通數一切處有。故三根中亦有思業。但諸心法。隨時受名。故隱不論。若依成實。心起先後。三根之中。不得有思。
【現代漢語翻譯】 現代漢語譯本： 『種故意無無作』指的是有意的行為和無意的行為。在行為的過程中，『思』（cetanā，意圖）是主導因素。其他的心理活動和心理現象都跟隨『思』而產生，這些都被稱為『業』（karma）。如果按照《成實論》（Satya-siddhi Śāstra）的觀點，『作』（kriyā，行動）和『無作』（asaṃskṛta，非作）是普遍存在的。『思』被認為是『作業』（karma），隨著這個行為的發生，『無作法』（asaṃskṛta-dharma，非作法）產生，這被稱為『無作業』（non-action）。這個『無作業』既不是色法（rūpa，物質），也不是心法（citta，精神）。業的性質就是這樣（以上是關於這兩種觀點的討論）。
接下來闡明業產生的次第。其中包含兩個方面：一是闡明業產生的次第的現象，二是闡明業道（karmapatha，業的道路）的普遍性和侷限性。關於次第，業產生的次第有四個層次。第一，首先產生三根煩惱（trividha-mūla-kleśa，三種根本煩惱，即貪、嗔、癡）。第二，其次產生不善業思（akuśala-karma-cetanā，不善業的意圖）。第三，再次產生三道煩惱（trividha-patha-kleśa，三種道路的煩惱）。第四，再次產生身口七業（sapta-kāya-vāc-karma，身口七種行為）。例如，想要殺生，或者先產生貪慾，或者產生嗔恨和愚癡。然後產生『思』（cetanā，意圖），意圖斷絕生命。在這個『思』之後，再次產生強烈的貪慾，或者強烈的嗔恨和愚癡，貫穿之前的『思』。然後再次產生威儀之心，發動身體和手，隔斷那個生命。殺生是這樣，偷盜等也是如此。次第就是這樣。
關於普遍性和侷限性，業道相對，可以用四句話來辨別。一是『業』而不是『道』，指的是『思』（cetanā，意圖）的思考和籌劃，因為造作而稱為『業』（karma），但它不能通向其他，所以不稱為『道』（patha，道路）。二是『道』而不是『業』，指的是『思』（cetanā，意圖）之後的貪、嗔、邪見，它們貫穿『思』之前，所以稱為『道』（patha，道路），但它們不是行為的性質，所以不稱為『業』（karma）。三是既是『業』也是『道』，指的是身口七業（sapta-kāya-vāc-karma，身口七種行為），在因緣中產生行為，所以稱為『業』（karma），貫穿之前的『思』（cetanā，意圖），所以稱為『道』（patha，道路）。四是非『業』也非『道』，指的是『思』（cetanā，意圖）之前的三個根本煩惱（trividha-mūla-kleśa，即貪、嗔、癡），它們的本體不是行為的產生，不同於『思』等，所以不稱為『業』（karma），它們也不能通向其他，所以不稱為『道』（patha，道路）。然而，這四種情況，如果從未來的結果來看，都可以稱為『業』（karma），都可以稱為『道』（patha，道路）。因為它們能產生未來的結果，所以統稱為『業』（karma）；因為它們能通向結果，所以統稱為『道』（patha，道路）。
有人問：『思』（cetanā，意圖）之前的三個根本煩惱（trividha-mūla-kleśa，即貪、嗔、癡）中是否有『思業』（cetanā-karma，意圖之業）？如果按照《毗曇》（Abhidharma）的觀點，『思』（cetanā，意圖）是普遍存在的，一切處都有，所以三個根本煩惱中也有『思業』（cetanā-karma，意圖之業）。但各種心法（citta-dharma，精神現象）隨時接受名稱，所以隱藏而不論述。如果按照《成實論》（Satya-siddhi Śāstra）的觀點，心的產生有先後，三個根本煩惱中，不可能有『思』（cetanā，意圖）。
【English Translation】 English version: 'Intentional and unintentional' refers to deliberate actions and unintentional actions. In the process of action, 'cetanā' (intention) is the primary factor. Other mental activities and mental phenomena arise following 'cetanā', and these are all called 'karma'. According to the view of the Satya-siddhi Śāstra, 'kriyā' (action) and 'asaṃskṛta' (non-action) are universally present. 'Cetanā' is considered 'karma', and as this action occurs, 'asaṃskṛta-dharma' (unconditioned dharma) arises, which is called 'non-action'. This 'non-action' is neither rūpa (matter) nor citta (mind). The nature of karma is like this (the above is a discussion of these two views).
Next, the order of the arising of karma is explained. This includes two aspects: first, clarifying the phenomena of the order of the arising of karma; second, clarifying the universality and limitations of the karmapatha (path of karma). Regarding the order, there are four levels to the order of the arising of karma. First, the trividha-mūla-kleśa (three root afflictions, namely greed, hatred, and delusion) arise first. Second, akuśala-karma-cetanā (unwholesome karma intention) arises next. Third, trividha-patha-kleśa (afflictions of the three paths) arise again. Fourth, sapta-kāya-vāc-karma (seven actions of body and speech) arise again. For example, if one wants to kill, either greed arises first, or hatred and delusion arise. Then 'cetanā' (intention) arises, intending to cut off life. After this 'cetanā', strong greed, or strong hatred and delusion, arises again, running through the previous 'cetanā'. Then the mind of majesty arises again, activating the body and hands, and cutting off that life. Killing is like this, and so is stealing. The order is like this.
Regarding universality and limitations, karma and path are relative, and can be distinguished by four sentences. First, 'karma' but not 'patha', refers to the thinking and planning of 'cetanā' (intention), which is called 'karma' because of the creation, but it cannot lead to others, so it is not called 'patha' (path). Second, 'patha' but not 'karma', refers to greed, hatred, and wrong views after 'cetanā' (intention), which run through before 'cetanā', so they are called 'patha' (path), but they are not the nature of action, so they are not called 'karma'. Third, both 'karma' and 'patha', refers to the sapta-kāya-vāc-karma (seven actions of body and speech), which arise in conditions, so they are called 'karma', and run through the previous 'cetanā' (intention), so they are called 'patha' (path). Fourth, neither 'karma' nor 'patha', refers to the trividha-mūla-kleśa (three root afflictions, namely greed, hatred, and delusion) before 'cetanā' (intention), their substance is not the arising of action, different from 'cetanā' and so on, so they are not called 'karma', and they cannot lead to others, so they are not called 'patha'. However, these four situations, if viewed from the future results, can all be called 'karma', and can all be called 'patha'. Because they can produce future results, they are collectively called 'karma'; because they can lead to results, they are collectively called 'patha'.
Someone asks: Is there 'cetanā-karma' (intention-karma) among the trividha-mūla-kleśa (three root afflictions, namely greed, hatred, and delusion) before 'cetanā' (intention)? According to the view of the Abhidharma, 'cetanā' (intention) is universally present, and is present everywhere, so there is also 'cetanā-karma' (intention-karma) in the three root afflictions. But various citta-dharma (mental phenomena) accept names at any time, so they are hidden and not discussed. According to the view of the Satya-siddhi Śāstra, the arising of the mind has a sequence, and it is impossible to have 'cetanā' (intention) in the three root afflictions.
問曰。思時有貪等不。若依毗曇。不善心邊常有煩惱。故思心邊亦有貪等。亦以心法隨時受名。所以不彰。若依成實。無別思數。愛分之愿。說名為思。是思業外更無別體貪等可得。若就思心隨義說有。理亦無傷。問曰。思后三道之中有思業不。是義與前三根相似。問曰。正起身口業時。得有思心及三道不。若依毗曇。皆具有之。彰義隱顯。所以不說。依曇無德。爾時但有運動身口惡威儀心。是故一切不善業中。皆有非威儀突吉羅罪(此三門竟)。
次辨寬狹。于中以其十不善業對彼三邪七惡律儀。以明寬狹。此三門中。身口意等三種邪行。一向是寬。具四義故。何者四義。一具身口意。二通根本及與方便。三通輕重。四通作無作。具此四義。是故最寬。十不善業。望七律儀互有寬狹。十不善業。三寬一狹。言三寬者。一通三業。二通輕重。三通作無作。言一狹者。唯在根本不通方便。七惡律儀。三狹一寬。言三狹者。翻前可知。言一寬者。通其根本及與方便。言根本者。謂屠殺等。言方便者。謂蓄養等(此四門竟)。
次辨有作無作之義。于中先就根本業道明作無作。就彼身口七業之中。邪淫一種。一向具足作與無作。究竟成業。要在自身。是故有作。隨作即有無作罪生。故有無作。自餘業道。無作是
【現代漢語翻譯】 現代漢語譯本：問：當進行思考時，是否會有貪婪等煩惱？如果按照《阿毗達磨》（Abhidharma）的觀點，不善心念旁邊常常伴隨著煩惱，因此在思考的心念旁邊也會有貪婪等煩惱。也可以說，心法會隨著時間而改變名稱，所以這些煩惱並不明顯。如果按照《成實論》（Satyasiddhi Shastra）的觀點，沒有獨立的『思』（cetanā）心所。將愛慾的一部分願望稱為『思』。這種『思』是業之外的東西，沒有其他獨立的貪婪等煩惱可以獲得。如果就思考的心念，根據意義來說有貪婪等煩惱，在道理上也沒有妨礙。 問：在思考之後的三道（身、口、意）之中，是否會有『思』業？這個問題的意義與之前討論的三根（善根、不善根、無記根）相似。 問：當真正起身口業時，是否會有『思』心以及三道？如果按照《阿毗達磨》的觀點，這些都具備。只是有些顯現，有些隱藏，所以沒有特別說明。按照曇無德（Dharmottara）的觀點，那時只有運動身口的惡劣威儀之心，因此一切不善業中，都有非威儀的突吉羅罪（dukkhata，輕罪）。（以上是關於三門的討論結束）。 接下來辨別寬狹。在這裡，用十不善業（dasa akusalāni）與三種邪行和七種惡律儀（satta akusalāni）進行對比，以說明寬狹。在這三門中，身口意等三種邪行，一向是最寬泛的，因為它具備四種含義。哪四種含義？一是包括身口意三業；二是包括根本和方便；三是包括輕和重；四是包括作和無作。具備這四種含義，所以是最寬泛的。十不善業與七惡律儀相互之間有寬有狹。十不善業有三寬一狹。三寬是指：一、通於身口意三業；二、通於輕重；三、通於作與無作。一狹是指：只在根本上，不通於方便。七惡律儀有三狹一寬。三狹是指，與前面相反。一寬是指，通於根本和方便。根本是指屠殺等，方便是指畜養等。（以上是關於四門的討論結束）。 接下來辨別有作和無作的含義。在這裡，首先就根本業道說明作和無作。在身口七業中，邪淫（kāmesu micchācāra）這一種，一向具足作和無作。究竟成就業，在於自身。所以是有作。隨著行為的發生，就會產生無作罪。所以有無作。其餘的業道，無作是...
【English Translation】 English version: Question: When thinking, are there afflictions such as greed? According to the Abhidharma, unwholesome thoughts are always accompanied by afflictions, so thoughts also have greed and other afflictions. It can also be said that mental phenomena change names over time, so these afflictions are not obvious. According to the Satyasiddhi Shastra, there is no separate 'cetanā' (volition) mental factor. A portion of desire is called 'thought'. This 'thought' is something outside of karma, and no other independent greed or other afflictions can be obtained. If, based on the thought, it is said that there are greed and other afflictions according to the meaning, there is no harm in reason. Question: Among the three paths (body, speech, and mind) after thinking, is there 'thought' karma? The meaning of this question is similar to the three roots (wholesome root, unwholesome root, and neutral root) discussed earlier. Question: When truly engaging in bodily and verbal karma, are there 'thought' mind and the three paths? According to the Abhidharma, all of these are present. Some are manifest, and some are hidden, so they are not specifically mentioned. According to Dharmottara, at that time, there is only the mind of moving the body and speech with bad deportment, so in all unwholesome karma, there is the dukkata (minor offense) of non-deportment. (The discussion on the three doors ends here). Next, distinguish between broad and narrow. Here, the ten unwholesome karmas (dasa akusalāni) are compared with the three evil actions and the seven evil precepts (satta akusalāni) to explain the broad and narrow. Among these three doors, the three evil actions of body, speech, and mind are always the broadest because they have four meanings. What are the four meanings? First, it includes the three karmas of body, speech, and mind; second, it includes the root and the expedient; third, it includes light and heavy; fourth, it includes action and non-action. Having these four meanings, it is the broadest. The ten unwholesome karmas and the seven evil precepts have broad and narrow aspects relative to each other. The ten unwholesome karmas have three broad and one narrow. The three broad are: first, it is common to the three karmas of body, speech, and mind; second, it is common to light and heavy; third, it is common to action and non-action. The one narrow is: it is only at the root and does not extend to the expedient. The seven evil precepts have three narrow and one broad. The three narrow are the opposite of the previous ones. The one broad is that it is common to the root and the expedient. The root refers to slaughter, etc., and the expedient refers to raising animals, etc. (The discussion on the four doors ends here). Next, distinguish the meaning of action and non-action. Here, first, the root karma path is used to explain action and non-action. Among the seven karmas of body and speech, sexual misconduct (kāmesu micchācāra) is always complete with action and non-action. Ultimately accomplishing karma lies in oneself. Therefore, it is action. As the action occurs, non-action sin arises. Therefore, there is non-action. For the remaining karma paths, non-action is...
定。作業不定。無作之業。若身自作。若教他作。皆悉隨生。故稱為定。若論作業。自作則有教他。則無。故曰不定。根本如是。次就方便明作無作。當知。一切前後方便。作業是定無作不定。云何不定。重心作者則有無作。輕心作者則無無作。故曰不定。有作無作。略辨如是(此五門竟)。
次對三毒分別諸業。依如毗曇。一切業道。皆三毒起。成則不定。殺生惡口及瞋業道。瞋心所成。盜淫及貪。貪慾究竟。邪見業道。唯癡心成。餘三業道。具三事成。若依成實。邪淫一種。從三事起。唯貪慾成。自餘業道。皆三事起。具三事成。宗別各異。難以會通(此六門竟)。
次就界趣分別業道。界謂三界。依如毗曇。十不善業。系屬欲界。唯欲界起。若依成實。系屬欲界。起則不定。殺盜邪淫惡口兩舌。唯欲界起。妄言綺語欲色俱起。如梵天王。自言尊勝能令諸梵盡老死邊。即是妄語。此不應法。即是綺語。貪及邪見三界皆起。彼邪不善。得寄起故。趣謂五趣。如毗曇說。地獄五業道。郁單越有四。余方各有十。及余惡趣天。地獄五者。地獄唯起惡口綺語貪瞋邪見五業道也。受罪之時。惡罵獄卒故有惡口。惡口違法。即是綺語。爾時忿怒即是瞋恚。貪及邪見成而不行。郁單四者。唯有綺語貪瞋邪見。彼有欲
【現代漢語翻譯】 現代漢語譯本： 『定』是指業是確定的。『作業不定』是指業是不確定的。『無作之業』是指沒有造作的業。如果身體親自造作，或者教唆他人造作，這些業都會隨之產生，所以稱為『定』。如果討論作業，自己造作就有教唆他人造作的情況，否則就沒有。所以說『不定』。根本情況是這樣。接下來就方便法門來闡明『作』和『無作』。應當知道，一切前後的方便法門，作業是確定的，無作是不確定的。為什麼說不確定呢？如果以重視的心來造作，就會有無作；如果以輕視的心來造作，就沒有無作。所以說『不定』。有作和無作，簡略地辨析如上（以上五門結束）。
接下來針對三毒來分別各種業。依照《毗曇》的說法，一切業道都是由三毒引起的，但成就與否是不確定的。殺生、惡口以及嗔恚的業道，是由嗔心所成就的。偷盜、邪淫以及貪婪，是貪慾所究竟的。邪見的業道，唯獨由癡心所成就。其餘三種業道，由三種煩惱共同成就。如果依照《成實論》的說法，邪淫這一種，是從三種煩惱生起的，唯獨由貪慾成就。其餘的業道，都是由三種煩惱生起的，由三種煩惱共同成就。宗派的觀點各不相同，難以融會貫通（以上六門結束）。
接下來就三界五趣來分別業道。界是指三界（欲界、色界、無色界）。依照《毗曇》的說法，十不善業系屬於欲界，唯獨在欲界生起。如果依照《成實論》的說法，系屬於欲界，但生起是不確定的。殺生、偷盜、邪淫、惡口、兩舌，唯獨在欲界生起。妄語、綺語，欲界和色界都會生起。例如梵天王，自己說自己尊貴殊勝，能夠讓所有梵天都脫離衰老死亡的邊際，這就是妄語。這種說法不符合佛法，就是綺語。貪婪和邪見，三界都會生起，因為這些邪惡的不善業，可以寄託在其他煩惱上生起。趣是指五趣（地獄、餓鬼、畜生、人、天）。如《毗曇》所說，地獄有五種業道，郁單越（北俱盧洲）有四種，其餘地方各有十種，以及其他的惡趣天。地獄的五種業道是：地獄唯獨生起惡口、綺語、貪婪、嗔恚、邪見這五種業道。在地獄受罪的時候，惡罵獄卒，所以有惡口。惡口違反佛法，就是綺語。那時忿怒，就是嗔恚。貪婪和邪見雖然成就，但不會實行。郁單越的四種業道是：只有綺語、貪婪、嗔恚、邪見。他們有慾望
【English Translation】 English version: 'Definite' means that the karma is certain. 'Indefinite karma' means that the karma is uncertain. 'Non-action karma' refers to karma that has not been created. If the body personally creates it, or instigates others to create it, these karmas will arise accordingly, so it is called 'definite'. If discussing action, self-action includes instigating others to act, otherwise it does not. Therefore, it is called 'indefinite'. The fundamental situation is like this. Next, using skillful means to clarify 'action' and 'non-action'. It should be known that all prior and subsequent skillful means, action is definite, and non-action is indefinite. Why is it said to be indefinite? If one acts with an emphasis on the mind, there will be non-action; if one acts with a disregard for the mind, there will be no non-action. Therefore, it is called 'indefinite'. Action and non-action are briefly distinguished as above (the above five sections are completed).
Next, regarding the three poisons, distinguish various karmas. According to the Abhidharma, all paths of karma arise from the three poisons, but whether they are accomplished is uncertain. The paths of karma of killing, harsh speech, and anger are accomplished by anger. Stealing, sexual misconduct, and greed are ultimately accomplished by greed. The path of karma of wrong views is solely accomplished by delusion. The remaining three paths of karma are jointly accomplished by the three afflictions. According to the Satyasiddhi Shastra, sexual misconduct arises from the three afflictions, but is solely accomplished by greed. The remaining paths of karma all arise from the three afflictions and are jointly accomplished by the three afflictions. The views of different schools vary and are difficult to reconcile (the above six sections are completed).
Next, regarding the three realms and five destinies, distinguish the paths of karma. The realms refer to the three realms (desire realm, form realm, formless realm). According to the Abhidharma, the ten non-virtuous karmas belong to the desire realm and arise solely in the desire realm. According to the Satyasiddhi Shastra, they belong to the desire realm, but their arising is uncertain. Killing, stealing, sexual misconduct, harsh speech, and divisive speech arise solely in the desire realm. False speech and frivolous speech arise in both the desire realm and the form realm. For example, the Brahma King, saying that he is noble and superior and can cause all Brahmas to escape the boundaries of aging and death, this is false speech. This statement does not conform to the Dharma, and is frivolous speech. Greed and wrong views arise in all three realms, because these evil non-virtuous karmas can rely on other afflictions to arise. The destinies refer to the five destinies (hell, hungry ghosts, animals, humans, gods). As the Abhidharma says, hell has five paths of karma, Uttarakuru (Northern Kurus) has four, and other places each have ten, as well as other evil destiny gods. The five paths of karma of hell are: hell solely arises from the five paths of karma of harsh speech, frivolous speech, greed, anger, and wrong views. When suffering in hell, they curse the hell guards, so there is harsh speech. Harsh speech violates the Dharma, which is frivolous speech. At that time, being angry is anger. Greed and wrong views are accomplished but not practiced. The four paths of karma of Uttarakuru are: only frivolous speech, greed, anger, and wrong views. They have desires
詠故有綺語。貪瞋邪見成而不行。問曰。彼方有行欲事。何故不說有淫業道。釋言。彼方無有夫妻共相配匹。雖共行淫無相凌奪。不名邪淫。是故不名邪淫業道。問曰。郁單有行欲事。欲因貪起。云何說言貪心成就欲不現行。釋言。彼方起淫之貪。其實現行。但此貪心所起之淫。非十惡收。能起之貪。亦非不善業道所攝。故雖起此不名貪慾業道現行。如人夫妻共相纏愛。不名業道。彼亦如之。問曰。若彼起淫之貪非業道者。善惡無記三性之中。何性所收。若性是善。貪慾煩惱不應名善。若是無記。論說欲界一切煩惱除身邊見余悉不善。不言貪慾是其無記。若性不善。便是十惡業道所攝。何得說言不名貪慾業道現行。夫妻相愛事亦同爾。釋言。此貪性是不善。性雖不善其過輕微。三毒所收。非業道攝。故雖現起不名貪慾業道現行。問曰。郁單既有綺語。綺語必依貪瞋癡起。亦依彼成。何故不名貪等現行。釋言。彼方所有綺語。實依癡起但佛經中。宣說邪見。以為業業。不說癡心以為業道。是故彼癡雖復現行。但是癡毒。猶故不名邪見現行。無推求故。良以彼方邪見。不行故無斷善破僧事等。問曰。彼方有歌詠等。此不應法。即是妄語。何故不說有妄語乎。彼無誑心故非妄語。余方十者。餘三天下各具十也。惡趣天者。謂
【現代漢語翻譯】 現代漢語譯本 因為那個地方有歌詠，所以有綺語（無意義的言語）。貪婪、嗔恨、邪見產生了，但沒有實際行動。有人問：『那個地方有性行為，為什麼不說有淫業道呢？』回答說：『那個地方沒有夫妻之間的正式結合，雖然有性行為，但沒有互相侵犯和掠奪的情況，所以不稱為邪淫。因此，不稱為邪淫業道。』 有人問：『郁單越（Uttarakuru，北俱盧洲）也有性行為，性慾因貪婪而起。為什麼說貪心產生了，但性慾沒有實際行動呢？』回答說：『那個地方產生性慾的貪婪，其實際上是存在的。但是，這種貪心所引起的性慾，不被十惡業所包含。能引起這種性慾的貪婪，也不被不善業道所攝取。所以，雖然產生了這種貪婪，也不稱為貪慾業道現行。就像夫妻之間互相愛戀，不稱為業道一樣，郁單越的情況也是如此。』 有人問：『如果郁單越產生的性慾貪婪不是業道，那麼在善、惡、無記這三種性質中，屬於哪一種呢？如果性質是善，那麼貪慾煩惱不應該被稱為善。如果是無記，那麼經論中說欲界的一切煩惱，除了身見和邊見，其餘都是不善的。沒有說貪慾是無記。如果性質是不善，那麼就是十惡業道所攝。怎麼能說不稱為貪慾業道現行呢？夫妻相愛的情況也是一樣。』回答說：『這種貪婪的性質是不善，雖然性質是不善，但它的過失輕微，被三毒所包含，但不被業道所攝取。所以，雖然實際產生了，也不稱為貪慾業道現行。』 有人問：『郁單越既然有綺語，綺語必定是依靠貪婪、嗔恨、愚癡而產生，也依靠它們而成就。為什麼不稱為貪婪等現行呢？』回答說：『那個地方所有的綺語，實際上是依靠愚癡而產生，但是佛經中，宣說邪見，作為一種業，沒有說愚癡心作為業道。所以，那個地方的愚癡雖然實際存在，但只是愚癡這種毒素，仍然不稱為邪見現行。因為沒有推求真理，所以那個地方的邪見，沒有實際行動，因此沒有斷善根、破壞僧團等事情。』 有人問：『那個地方有歌詠等，這些不符合佛法，就是妄語。為什麼不說有妄語呢？』因為他們沒有欺騙的心，所以不是妄語。其餘地方的十惡業：其餘三個天下（指東勝神洲、西牛賀洲、南贍部洲）各自都具備十惡業。惡趣天：指的是...
【English Translation】 English version Because that place has singing and chanting, there is idle talk (meaningless speech). Greed, hatred, and wrong views arise, but are not acted upon. Someone asks: 'That place has sexual activity, why not say there is the karma path of sexual misconduct?' The answer is: 'That place does not have formal marital relationships. Although there is sexual activity, there is no mutual violation or usurpation, so it is not called sexual misconduct. Therefore, it is not called the karma path of sexual misconduct.' Someone asks: 'Uttarakuru (北俱盧洲) also has sexual activity, and sexual desire arises from greed. Why say that greed arises but sexual desire is not acted upon?' The answer is: 'That place produces greed for sexual desire, which actually exists. However, the sexual desire caused by this greed is not included in the ten non-virtuous actions. The greed that causes this sexual desire is also not included in the path of unwholesome karma. Therefore, although this greed arises, it is not called the karma path of greed being acted upon. Just as mutual love between husband and wife is not called a karma path, the situation in Uttarakuru is the same.' Someone asks: 'If the greed for sexual desire that arises in Uttarakuru is not a karma path, then which of the three natures—wholesome, unwholesome, or neutral—does it belong to? If its nature is wholesome, then greed and afflictions should not be called wholesome. If it is neutral, then the scriptures say that all afflictions in the desire realm, except for the view of self and extreme views, are unwholesome. It is not said that greed is neutral. If its nature is unwholesome, then it is included in the ten non-virtuous karma paths. How can it be said that it is not called the karma path of greed being acted upon? The situation of love between husband and wife is the same.' The answer is: 'The nature of this greed is unwholesome. Although its nature is unwholesome, its fault is slight. It is included in the three poisons, but not included in the karma path. Therefore, although it actually arises, it is not called the karma path of greed being acted upon.' Someone asks: 'Since Uttarakuru has idle talk, and idle talk must arise from and be accomplished by greed, hatred, and delusion, why is it not called greed, etc., being acted upon?' The answer is: 'All the idle talk in that place actually arises from delusion, but in the Buddhist scriptures, wrong view is declared as a karma, and the mind of delusion is not declared as a karma path. Therefore, although delusion actually exists in that place, it is only the poison of delusion, and it is still not called wrong view being acted upon. Because there is no seeking after truth, wrong view is not acted upon in that place, so there are no acts of cutting off roots of goodness, destroying the Sangha, etc.' Someone asks: 'That place has singing and chanting, etc., which are not in accordance with the Dharma and are therefore false speech. Why not say there is false speech?' Because they do not have the intention to deceive, it is not false speech. The ten non-virtuous actions in other places: each of the other three continents (referring to Purvavideha, Aparagodaniya, and Jambudvipa) possesses the ten non-virtuous actions. Evil-destiny heavens: refers to...
余鬼畜及與天趣皆具十也。若依成實。唯郁單越與毗曇同。自餘三方三惡及天皆具十業。彼地獄中重處。雖少輕處具有十不善道。辨之略爾。
十四垢業義
十四垢業。出長阿含善生經中。何者十四。如彼中說。有四結業。即以為四。依於四處作諸惡行。復以為四。通前為八。六損財業通前十四。四結業者。謂殺盜淫及與妄語。問曰。何故不說兩舌惡口綺語。以在家者不能離故。所以不說。言四處者。所謂愛恚怖癡處也。此之四種。起業所依。故云四處。六損財者。一是耽酒。二是博戲。三是放蕩。四迷妓樂。五惡友相得。六是懈惰。飲酒之過有其六失。一者失財。二者生病。三者斗諍。四惡名流佈。五瞋怒暴生。六智慧目損。博戲之過亦有六失。一財物耗減。二雖勝生怨。三智者所嘖。四人不敬信。五為人疏外。六生盜竊心。放蕩之過亦有六失。一不自護身。二不護財貨。三不護子孫。四常自驚懼。五諸苦惡法常自纏身。六喜生虛妄。迷於妓樂亦有六失。一者求歌。二者求舞。三求琴瑟。四波內早。五多羅槃。六首呵那。此後三門。胡語不翻。不知是何。惡友相得亦有六失。一方便欺誑。二好喜屏處。三誘他家人。四圖謀他物。五財利自向。六好發他過。懈惰之過亦有六失。一者富樂不肯作務。二者貧
【現代漢語翻譯】 現代漢語譯本： 畜生道和天道都具有十業（十種行為）。如果按照《成實論》的觀點，只有郁單越（北俱盧洲）與毗曇宗的觀點相同，其餘三方世界（指東勝神洲、西牛賀洲、南贍部洲）的三惡道（地獄、餓鬼、畜生）以及天道都具有十業。地獄中，重罪之處可能較少，但輕罪之處也具有十不善道。關於這些的辨析就簡略地講到這裡。
十四垢業義
十四垢業出自《長阿含經·善生經》。什麼是十四垢業呢？就像經中所說，有四結業，即殺、盜、淫、妄語，以此作為四種。依於四處（四種情況）作諸惡行，又以此作為四種。加起來一共八種。再加上六損財業，總共十四種。四結業指的是殺生、偷盜、邪淫以及妄語。有人問：為什麼不說兩舌、惡口、綺語呢？因為在家修行的人不能完全斷除這些，所以不說。四處指的是愛、恚（嗔恨）、怖（恐懼）、癡（愚癡）這四種。這四種是產生惡業的根源，所以稱為四處。六損財指的是：一是沉迷飲酒，二是沉迷賭博，三是放蕩不羈，四是迷戀妓樂，五是結交惡友，六是懈怠懶惰。飲酒的過失有六種：一是損失錢財，二是容易生病，三是引發爭鬥，四是惡名遠揚，五是容易暴怒，六是損害智慧。賭博的過失也有六種：一是錢財耗盡，二是即使贏了也會招來怨恨，三是受到智者的責備，四是別人不尊敬不信任，五是與人疏遠，六是產生盜竊之心。放蕩的過失也有六種：一是不保護自己，二是不保護財物，三是不保護子孫，四是常常感到驚恐，五是各種痛苦和惡法纏身，六是喜歡說謊。迷戀妓樂也有六種過失：一是追求歌唱，二是追求舞蹈，三是追求琴瑟，四是波內早（梵語，意義不明），五是多羅槃（梵語，意義不明），六是首呵那（梵語，意義不明）。後面三種，是胡語，沒有翻譯，不知道是什麼意思。結交惡友也有六種過失：一是想方設法欺騙，二是喜歡在隱蔽的地方活動，三是引誘他人家人，四是圖謀他人財物，五是把利益都歸給自己，六是喜歡揭發別人的過錯。懈怠的過失也有六種：一是富裕安樂時不肯工作，二是貧困
【English Translation】 English version: The realms of animals and the realms of gods both possess the ten karmas (ten types of actions). According to the Satyasiddhi School, only Uttarakuru (Northern Kurus) shares the same view as the Vaibhashika School. The remaining three continents (Purva-videha, Aparagodaniya, Jambudvipa), the three evil realms (hell, hungry ghosts, animals), and the realms of gods all possess the ten karmas. In hell, severe places may have fewer, but lighter places also possess the ten non-virtuous paths. The analysis of these is briefly discussed here.
The Meaning of the Fourteen Defiled Actions
The fourteen defiled actions come from the 'Singalaka Sutta' in the Dīrgha Āgama. What are the fourteen defiled actions? As it says in the sutra, there are four binding actions, which are killing, stealing, sexual misconduct, and lying, and these are considered as four. Relying on the four places (four situations) to commit evil deeds, and these are also considered as four. Added together, there are eight. Plus the six actions that damage wealth, making a total of fourteen. The four binding actions refer to killing, stealing, sexual misconduct, and false speech. Someone asks: Why are divisive speech, harsh speech, and idle chatter not mentioned? Because those who practice at home cannot completely eliminate these, so they are not mentioned. The four places refer to love, hatred (anger), fear, and delusion (ignorance). These four are the root causes of generating evil karma, so they are called the four places. The six actions that damage wealth refer to: first, indulging in alcohol; second, indulging in gambling; third, being dissolute; fourth, being infatuated with music and dance; fifth, associating with bad friends; and sixth, being lazy and indolent. The faults of drinking alcohol are six: first, loss of wealth; second, proneness to illness; third, causing quarrels; fourth, spreading a bad reputation; fifth, easily becoming angry; and sixth, damaging wisdom. The faults of gambling are also six: first, depletion of wealth; second, even if winning, it invites resentment; third, being criticized by the wise; fourth, people do not respect or trust; fifth, becoming estranged from others; and sixth, generating thoughts of theft. The faults of being dissolute are also six: first, not protecting oneself; second, not protecting property; third, not protecting descendants; fourth, constantly feeling frightened; fifth, various sufferings and evil dharmas constantly entangle oneself; and sixth, liking to lie. The faults of being infatuated with music and dance are also six: first, seeking songs; second, seeking dances; third, seeking musical instruments; fourth, 'panaeza' (Sanskrit, meaning unknown); fifth, 'tala-vanna' (Sanskrit, meaning unknown); sixth, 'sokhana' (Sanskrit, meaning unknown). The latter three are foreign words, not translated, and it is not known what they mean. The faults of associating with bad friends are also six: first, devising ways to deceive; second, liking to be in secluded places; third, seducing other people's family members; fourth, plotting to take other people's property; fifth, directing benefits to oneself; and sixth, liking to expose other people's faults. The faults of being lazy are also six: first, not being willing to work when wealthy and comfortable; second, being poor
窮不肯勤修。三者寒時不肯勤修。四者熱時不肯勤修。五者時早不肯勤修。六者時晚不肯勤修。十四垢業。辨之粗爾。
十六惡律儀義
十六惡律儀。出涅槃經。無作之惡。常生相續。說為律儀。律儀不同。宣說十六。一為利養羊。肥已轉賣。二為利故。買買已屠殺。三為利養豬。肥已轉賣。四為利故。買買已屠殺。五為利養牛。肥已轉賣。六為利故。買買已屠殺。七為利養雞。肥已轉賣。八為利故。買買已屠殺。九者釣魚。十者捕鳥。十一獵師。十二劫盜。十三魁膾。十四兩舌專行破壞。十五獄卒。十六咒龍。毗曇論中。宣說十二。一者屠羊。二者養豬。三者養雞。四者捕魚。五者捕鳥。六者獵師。七者作賊。八者魁膾。九者守獄。十者咒龍。此與前同。十一者屠犬。十二者司獵。此二異前。言屠羊者。如毗曇說。以殺害心若賣若殺。悉名屠羊。攝十六中第一第二。言養豬者。亦以殺心。若賣若殺。悉名養豬。攝十六中第三第四。養雞亦爾。攝十六中第七第八。言捕魚者。殺魚自活。捕鳥獵師亦復如是。言作賊者。常行劫盜。言魁膾者。常主殺人以自存活。言守獄者。守獄自活。言咒龍者。謂咒龍蛇戲樂自活。言屠犬者。謂旃陀羅屠犬自活。言司獵者。所謂王家主獵者是然就屠羊者。雖不起心殺餘眾生
【現代漢語翻譯】 現代漢語譯本 貧窮的時候不肯努力修行。三種情況下不肯努力修行：寒冷的時候不肯努力修行；炎熱的時候不肯努力修行；時間太早不肯努力修行；時間太晚不肯努力修行。以上是十四種粗略的垢業。
十六惡律儀的意義
十六惡律儀出自《涅槃經》。無作之惡，常生相續，被稱為律儀。律儀各有不同，這裡宣說十六種。第一種是爲了利益而飼養羊，養肥後轉賣。第二種是爲了利益，買來后屠殺。第三種是爲了利益而飼養豬，養肥後轉賣。第四種是爲了利益，買來后屠殺。第五種是爲了利益而飼養牛，養肥後轉賣。第六種是爲了利益，買來后屠殺。第七種是爲了利益而飼養雞，養肥後轉賣。第八種是爲了利益，買來后屠殺。第九種是釣魚。第十種是捕鳥。第十一種是獵師。第十二種是劫盜。第十三種是劊子手。第十四種是專門搬弄是非，破壞他人。第十五種是獄卒。第十六種是詛咒龍（Naga）。 在《毗曇論》中，宣說了十二種。第一種是屠羊。第二種是養豬。第三種是養雞。第四種是捕魚。第五種是捕鳥。第六種是獵師。第七種是作賊。第八種是劊子手。第九種是守獄。第十種是詛咒龍（Naga）。這些與前面相同。第十一種是屠犬。第十二種是司獵。這兩種與前面不同。說到屠羊，如《毗曇論》所說，以殺害之心，無論是賣還是殺，都稱為屠羊，涵蓋了十六種中的第一種和第二種。說到養豬，也是以殺害之心，無論是賣還是殺，都稱為養豬，涵蓋了十六種中的第三種和第四種。養雞也是如此，涵蓋了十六種中的第七種和第八種。說到捕魚，就是靠殺魚為生。捕鳥和獵師也是如此。說到作賊，就是經常進行搶劫盜竊。說到劊子手，就是經常以殺人為業來維持生計。說到守獄，就是靠看守監獄為生。說到詛咒龍（Naga），就是指通過詛咒龍蛇來戲耍娛樂，以此為生。說到屠犬，就是指旃陀羅（Candala，古印度社會中從事低下職業的種姓）屠殺狗來維持生計。說到司獵，就是指王家主管狩獵的人。然而，就屠羊而言，即使不起心殺害其他眾生
【English Translation】 English version One refuses to diligently cultivate when poor. Three situations where one refuses to diligently cultivate: one refuses to diligently cultivate when it's cold; one refuses to diligently cultivate when it's hot; one refuses to diligently cultivate when it's too early; one refuses to diligently cultivate when it's too late. These are the fourteen gross defilements.
The Meaning of the Sixteen Evil Precepts
The sixteen evil precepts are from the Nirvana Sutra. Unintentional evil, constantly arising and continuing, is called a precept. The precepts are different, and sixteen are explained here. The first is raising sheep for profit, fattening them and then selling them. The second is buying them for profit and then slaughtering them. The third is raising pigs for profit, fattening them and then selling them. The fourth is buying them for profit and then slaughtering them. The fifth is raising cattle for profit, fattening them and then selling them. The sixth is buying them for profit and then slaughtering them. The seventh is raising chickens for profit, fattening them and then selling them. The eighth is buying them for profit and then slaughtering them. The ninth is fishing. The tenth is catching birds. The eleventh is being a hunter. The twelfth is robbery. The thirteenth is being an executioner. The fourteenth is specializing in sowing discord and destroying others. The fifteenth is being a prison guard. The sixteenth is cursing dragons (Naga). In the Abhidharma treatises, twelve are explained. The first is slaughtering sheep. The second is raising pigs. The third is raising chickens. The fourth is catching fish. The fifth is catching birds. The sixth is being a hunter. The seventh is being a thief. The eighth is being an executioner. The ninth is guarding a prison. The tenth is cursing dragons (Naga). These are the same as before. The eleventh is slaughtering dogs. The twelfth is managing hunting. These two are different from before. Regarding slaughtering sheep, as the Abhidharma says, with the intention to kill, whether selling or slaughtering, all are called slaughtering sheep, encompassing the first and second of the sixteen. Regarding raising pigs, also with the intention to kill, whether selling or slaughtering, all are called raising pigs, encompassing the third and fourth of the sixteen. Raising chickens is also like this, encompassing the seventh and eighth of the sixteen. Regarding catching fish, it is making a living by killing fish. Catching birds and being a hunter are also like this. Regarding being a thief, it is constantly engaging in robbery and theft. Regarding being an executioner, it is constantly making a living by killing people. Regarding guarding a prison, it is making a living by guarding a prison. Regarding cursing dragons (Naga), it refers to making a living by cursing dragons and snakes for entertainment. Regarding slaughtering dogs, it refers to a Candala (an untouchable caste in ancient India) making a living by slaughtering dogs. Regarding managing hunting, it refers to those who manage hunting for the royal family. However, regarding slaughtering sheep, even without the intention to kill other beings
。而於一切諸眾生所。得惡律儀。一切眾生。悉皆可有作羊理故。餘者皆爾。問曰。此等七律儀中幾律儀攝。釋言。若依涅槃所說。殺盜兩舌三律儀攝。以此三種損惱處多故偏說之。毗曇所說。唯殺盜攝。作賊是盜。余皆是殺。十六律儀。辨之如是。
飲酒三十五失義
飲酒之過。有三十五失。出大智論。一者現世財物空竭。二眾病之門。三斗諍之本。多致忿訟。四裸露無恥。五醜名惡聲人不恭敬。六覆沒智慧。七所應得物而不得之。已得之物而復散失。八私匿之事向他論說。九種種事業廢而不成。十憂愁之本。十一身力減少。十二形色損壞。十三不知敬父。十四不知敬母。十五不敬伯叔尊長。十六不敬沙門。十七不敬婆羅門。十八不知敬佛。十九不知敬法。二十不知敬僧。二十一惡人親附。二十二疏遠善人。二十三作破戒人。以其飲酒違戒法故。二十四心無慚愧。二十五不守根門。二十六縱色放逸。二十七人所憎惡不喜見之。二十八貴重親屬及諸知識。所共擯棄。二十九行不善法。由其飲酒多生罪故。三十棄捨善法。三十一明人智士所不信用。三十二遠離涅槃。三十三多種世世狂癡因緣。三十四身壞命終墮諸惡道。三十五若得為人。隨所生處常當愚騃。酒過如是。應當斷之。
大乘義章卷第七
【現代漢語翻譯】 現代漢語譯本： 此外，對於一切眾生，所得的惡律儀（指不好的行爲規範），一切眾生都可能去做殺羊的事情，其餘的也是如此。有人問：這七種律儀中，包含了幾種律儀？回答說：如果按照《涅槃經》所說，包含殺、盜、兩舌三種律儀。因為這三種行為損惱之處最多，所以特別說明。按照《毗曇》所說，只包含殺、盜兩種。做賊就是盜，其餘的都是殺。十六種律儀，辨析如上。
飲酒三十五種過失的意義
飲酒的過失，有三十五種。出自《大智度論》。一是現世的財物耗盡。二是眾病的根源。三是爭鬥的開端，容易導致忿恨和訴訟。四是*。五是醜陋的名聲和惡劣的聲譽，人們不恭敬。六是遮蔽智慧。七是本應得到的卻得不到，已經得到的又散失。八是私下隱秘的事情向他人談說。九是各種事業荒廢而不能成功。十是憂愁的根源。十一是身體的力量減少。十二是容貌損壞。十三是不知尊敬父親。十四是不知尊敬母親。十五是不尊敬伯父叔父等尊長。十六是不尊敬沙門（出家修道的人）。十七是不尊敬婆羅門（古代印度教的祭司）。十八是不知尊敬佛。十九是不知尊敬法。二十是不知尊敬僧。二十一是惡人親近。二十二是疏遠善人。二十三是成為破戒的人，因為飲酒違背戒律。二十四是心中沒有慚愧。二十五是不守護根門（眼、耳、鼻、舌、身、意）。二十六是放縱*。二十七是被人憎惡，不喜見之。二十八是被貴重親屬以及諸位知識所共同拋棄。二十九是行不善法，因為飲酒容易產生罪惡。三十是捨棄善法。三十一是明智的人不信任。三十二是遠離涅槃（佛教的最高境界）。三十三是多種世世狂妄愚癡的因緣。三十四是身壞命終墮入各種惡道。三十五是如果能夠做人，無論生在何處，常常是愚蠢的。飲酒的過失就是這樣，應當斷除。
《大乘義章》卷第七
【English Translation】 English version: Furthermore, regarding all sentient beings, the acquired evil precepts (referring to bad behavioral norms), all sentient beings are capable of committing the act of slaughtering sheep, and the rest are similar. Someone asks: Among these seven precepts, how many precepts are included? The answer is: According to the Nirvana Sutra, it includes the three precepts of killing, stealing, and lying. Because these three actions cause the most harm, they are specifically mentioned. According to the Abhidharma, it only includes killing and stealing. Committing theft is stealing, and the rest are killing. The sixteen precepts are analyzed as above.
The Meaning of the Thirty-Five Faults of Drinking Alcohol
The faults of drinking alcohol are thirty-five in number. They are from the Mahaprajnaparamita Shastra (Great Wisdom Treatise). First, worldly wealth is exhausted. Second, it is the source of many diseases. Third, it is the beginning of strife, easily leading to resentment and lawsuits. Fourth, it is *. Fifth, it is an ugly reputation and a bad name, and people are not respectful. Sixth, it obscures wisdom. Seventh, what should be obtained is not obtained, and what has been obtained is lost. Eighth, private and secret matters are discussed with others. Ninth, various undertakings are abandoned and cannot be accomplished. Tenth, it is the source of sorrow. Eleventh, bodily strength is reduced. Twelfth, appearance is damaged. Thirteenth, one does not know how to respect one's father. Fourteenth, one does not know how to respect one's mother. Fifteenth, one does not respect uncles and other elders. Sixteenth, one does not respect shramanas (ascetics). Seventeenth, one does not respect brahmins* (priests in ancient India). Eighteenth, one does not know how to respect the Buddha. Nineteenth, one does not know how to respect the Dharma. Twentieth, one does not know how to respect the Sangha. Twenty-first, evil people are close. Twenty-second, good people are alienated. Twenty-third, one becomes a precept-breaker, because drinking alcohol violates the precepts. Twenty-fourth, there is no shame in the heart. Twenty-fifth, one does not guard the root faculties (eyes, ears, nose, tongue, body, mind). Twenty-sixth, one indulges in . Twenty-seventh, one is hated by people and not liked to be seen. Twenty-eighth, one is abandoned by respected relatives and knowledgeable people. Twenty-ninth, one practices unwholesome deeds, because drinking alcohol easily generates sins. Thirtieth, one abandons wholesome deeds. Thirty-first, wise people do not trust. Thirty-second, one is far from Nirvana (the highest state in Buddhism). Thirty-third, it is the cause of many lifetimes of madness and foolishness. Thirty-fourth, the body is destroyed, and one falls into various evil realms after death. Thirty-fifth, if one is able to be born as a human, wherever one is born, one is often foolish. The faults of drinking alcohol are like this, and one should abandon it.
The Great Treatise on Meaning, Volume 7
大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第八
遠法師撰
染法聚苦報義有十四門(一二種生死義 二四生義 三四有義 四四識住義 五四食義 六五陰義 七六道義 八七識住義 九八難義 十九眾生居義 十一十二入義 十二十八界義 十三二十五有義 十四四十居止義)。
二種生死義六門分別(釋名一 辨相二 就位分別三 就界分別四 因緣分別五 治斷分別六)
第一釋名。二種生死。出勝鬘經。名字是何。一分段生死。二變易生死。言分段者。六道果報三世分異名為分段。分段之法。始起名生。終謝稱死。言變易者。泛釋有三。一者微細生滅無常唸唸遷異。前變后易名為變易。變易是死。名變易死。故地持中。生滅壞苦名變易苦。此通凡聖。二者緣照無漏所得法身神化無礙。能變能易。故名變易。變易是死。名變易死。此該大小。三者真證法身隱顯自在能變能易。故言變易。變易非死。但此法身。未出生滅。猶為無常死法。所隨變易身上。有其生死。名變易死。此唯在天。雖有三義。勝鬘所說。第二為宗下諸門中。聽此言耳。分段生死。勝鬘亦名有為生死。變易生死。勝鬘亦名無為生死。蓋乃從人以別名矣。凡夫多起有漏諸業。建集有果。
【現代漢語翻譯】 現代漢語譯本
大乘義章卷第八
遠法師 撰
染法聚苦報義有十四門：（一、二種生死義；二、四生義；三、四有義；四、四識住義；五、四食義；六、五陰義；七、六道義；八、七識住義；九、八難義；十、九眾生居義；十一、十二入義；十二、十八界義；十三、二十五有義；十四、四十居止義）。
二種生死義六門分別：（釋名一、辨相二、就位分別三、就界分別四、因緣分別五、治斷分別六）。
第一、釋名。二種生死，出自《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）。名字是什麼？一、分段生死；二、變易生死。所謂分段，六道果報在三世中各不相同，名為分段。分段之法，開始生起叫做生，終了消逝稱為死。所謂變易，大致解釋有三種。一者，微細的生滅無常，唸唸遷流變化，前一念變異為后一念，名為變易。變易就是死，名為變易死。所以《地持經》（Bodhisattvabhūmi）中說，生滅壞苦名為變易苦，這通於凡夫和聖人。二者，憑藉智慧觀照無漏之法所得到的法身，具有神通變化而無障礙，能夠變化，故名變易。變易就是死，名為變易死，這包括大乘和小乘。三者，真正證得法身，隱沒和顯現自在，能夠變化，所以說變易。變易不是死，只是這種法身，還沒有脫離生滅，仍然被無常的死法所束縛，變易之身上，有其生死，名為變易死，這隻存在於天人。雖然有三種解釋，但《勝鬘經》所說的，以第二種為宗旨，下面各門中，聽從這種說法。分段生死，《勝鬘經》也稱為有為生死。變易生死，《勝鬘經》也稱為無為生死。大概是從人的角度來區分名稱罷了。凡夫多造作有漏的諸種業，積聚形成果報。
【English Translation】 English version
Mahāyāna Meaning Chapter, Volume 8
Composed by Dharma Master Yuan
The meaning of defiled dharmas, aggregates of suffering, and retributions has fourteen aspects: (1. The meaning of two kinds of birth and death; 2. The meaning of four kinds of birth; 3. The meaning of four existences; 4. The meaning of four abodes of consciousness; 5. The meaning of four kinds of food; 6. The meaning of five aggregates; 7. The meaning of six realms; 8. The meaning of seven abodes of consciousness; 9. The meaning of eight difficulties; 10. The meaning of nine abodes of sentient beings; 11. The meaning of twelve entrances; 12. The meaning of eighteen realms; 13. The meaning of twenty-five existences; 14. The meaning of forty abodes).
The meaning of two kinds of birth and death is analyzed in six aspects: (1. Explanation of terms; 2. Distinguishing characteristics; 3. Differentiation based on stages; 4. Differentiation based on realms; 5. Differentiation based on causes and conditions; 6. Curing and severing).
First, explanation of terms. The two kinds of birth and death come from the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). What are the names? 1. Segmented birth and death; 2. Transformational birth and death. 'Segmented' means that the retributions of the six realms differ in the three periods of time, which is called segmentation. In the dharma of segmentation, the beginning of arising is called birth, and the end of ceasing is called death. 'Transformational' has three general explanations. First, subtle arising and ceasing, impermanence, constantly changing from moment to moment, with the preceding moment transforming into the following moment, is called transformation. Transformation is death, called transformational death. Therefore, the Bodhisattvabhūmi (地持經) says that arising, ceasing, decay, and suffering are called transformational suffering, which applies to both ordinary beings and sages. Second, the Dharmakāya (法身) obtained through wisdom illuminating the unconditioned dharma has unobstructed supernatural powers and can transform, hence it is called transformation. Transformation is death, called transformational death, which includes both Mahāyāna and Hīnayāna. Third, truly realizing the Dharmakāya, with freedom in concealment and manifestation, can transform, hence it is called transformation. Transformation is not death, but this Dharmakāya has not yet escaped arising and ceasing and is still bound by the impermanent dharma of death. On the body of transformation, there is birth and death, called transformational death, which exists only in the heavens. Although there are three explanations, the Śrīmālādevī Siṃhanāda Sūtra takes the second as its main point, and in the following sections, we will follow this explanation. Segmented birth and death is also called conditioned birth and death in the Śrīmālādevī Siṃhanāda Sūtra. Transformational birth and death is also called unconditioned birth and death in the Śrīmālādevī Siṃhanāda Sūtra. This is probably just a distinction in names from the perspective of people. Ordinary beings mostly create conditioned karmas, accumulating and forming retributions.
名曰有為。有為眾生所受生死。名有為生死。無為生死翻前立稱。聖人不起有漏諸業受分段報。名曰無為。無為聖人所有生死。名無為生死。名義如是(此一門竟)。
次辨體相。分段生死開合不定。總之唯一。或分為二。一善二惡。人天名善。三塗名惡。或分為三。謂三界中所有生死。或分為四。所謂胎生卵生濕生及以化生。此如后釋。或分為五。謂五道中受生差別。或分為六。六道報中生死不同。於前五上。加阿修羅名為六道。隨類別分數。有無量。分段如是。變易之中。亦開合不定。總之唯一。或分為二。一事識中變易生死。二妄識中變易生死。於六識中。緣照無漏所受之報。名事識中變易生死。第七識中緣照無漏所得之果。名妄識中變易生死。彼事識中變易生死。因果在別。此世造業。余世得報。如論中說。有妙凈土。出過三界。是阿羅漢當生彼中。如是等也。彼妄識中變易生死。有粗有細。地前名粗。地上名細。于中粗者。因果世別與前相似。微細之者。前念為因。后念果現。是中微細。不復可以世別論之。唸唸之中。細分異世亦得無傷。或分為三。謂三乘人變易生死。或分為四。如勝鬘說。一阿羅漢。二辟支佛。三大力菩薩。地前菩薩。二輪煩惱全未斷除。而不為彼煩惱所牽。又於三界受生自在。
【現代漢語翻譯】 現代漢語譯本： 名為有為。有為是眾生所承受的生死，稱為有為生死。無為生死與前者相反，是另一種稱謂。聖人不再生起有漏的諸業，不再承受分段果報，這稱為無為。無為是聖人所有的生死，稱為無為生死。名義就是這樣（這一門到此結束）。
接下來辨析體相。分段生死的開合不定，總的來說只有一種。或者分為兩種：一是善，二是惡。人天屬於善，三塗屬於惡。或者分為三種，指三界中所有的生死。或者分為四種，即胎生、卵生、濕生以及化生，這在後面會解釋。或者分為五種，指五道中受生的差別。或者分為六種，六道果報中生死不同，在前五道上加上阿修羅道，稱為六道。隨著類別的分數，有無量種。分段生死就是這樣。
變易生死中，也開合不定，總的來說只有一種。或者分為兩種：一是事識中的變易生死，二是妄識中的變易生死。在六識中，緣照無漏所受的果報，稱為事識中的變易生死。第七識中緣照無漏所得的果，稱為妄識中的變易生死。事識中的變易生死，因果在不同的世。這一世造業，余世得報，如論中所說，有妙凈土，超出三界，是阿羅漢（Arhat，已證得涅槃的修行者）應當往生的地方，等等。妄識中的變易生死，有粗有細，十地（菩薩修行的十個階段）之前稱為粗，十地之上稱為細。其中粗的，因果在不同的世，與前面相似。微細的，前念為因，后念果現。這其中微細的，不再可以用世別來論述，唸唸之中，細分異世也沒有妨礙。或者分為三種，指三乘人（聲聞乘、緣覺乘、菩薩乘）的變易生死。或者分為四種，如《勝鬘經》所說：一、阿羅漢（Arhat，已證得涅槃的修行者）；二、辟支佛（Pratyekabuddha，獨覺佛）；三、大力菩薩（Mahasattva Bodhisattva，偉大的菩薩）；地前菩薩（Bodhisattva before reaching the ten Bhumis），二輪煩惱（指見惑和思惑）完全沒有斷除，而不被那些煩惱所牽引，又在三界中受生自在。
【English Translation】 English version: It is called 'conditioned' (有為, Youwei). 'Conditioned' refers to the birth and death experienced by sentient beings, and is called 'conditioned birth and death' (有為生死, Youwei shengsi). 'Unconditioned birth and death' (無為生死, Wuwei shengsi) is the opposite of the former, and is another term. Sages do not generate defiled karmas and do not receive segmented retribution. This is called 'unconditioned' (無為, Wuwei). 'Unconditioned' refers to the birth and death of sages, and is called 'unconditioned birth and death' (無為生死, Wuwei shengsi). The meanings of the terms are as such (this section ends here).
Next, we will analyze the substance and characteristics. Segmented birth and death (分段生死, Fenduan shengsi) can be divided or combined, but overall, there is only one type. Or it can be divided into two: one is good, and the other is evil. Humans and gods are considered good, while the three evil realms are considered evil. Or it can be divided into three, referring to all birth and death within the Three Realms. Or it can be divided into four, namely, birth from the womb, birth from eggs, birth from moisture, and birth by transformation, which will be explained later. Or it can be divided into five, referring to the differences in rebirth within the five paths. Or it can be divided into six, with different birth and death in the six realms of retribution. Adding Asura (阿修羅, a demigod) to the previous five realms makes it the six realms. Depending on the category and number, there are countless types. This is how segmented birth and death is.
Within transformational birth and death (變易生死, Bianyi shengsi), division and combination are also uncertain, but overall, there is only one type. Or it can be divided into two: one is transformational birth and death in the consciousness of affairs (事識, Shishi), and the other is transformational birth and death in the deluded consciousness (妄識, Wangshi). In the six consciousnesses, the retribution received from reflecting on the unconditioned is called transformational birth and death in the consciousness of affairs. In the seventh consciousness, the result obtained from reflecting on the unconditioned is called transformational birth and death in the deluded consciousness. In the transformational birth and death in the consciousness of affairs, cause and effect are in different lifetimes. One creates karma in this lifetime and receives retribution in future lifetimes, as stated in the treatises. There is a wonderful pure land that transcends the Three Realms, which is where Arhats (阿羅漢, Arhat) should be reborn, and so on. Transformational birth and death in the deluded consciousness can be coarse or subtle. Before the ten Bhumis (十地, ten stages of Bodhisattva practice), it is considered coarse, and above the ten Bhumis, it is considered subtle. Among them, the coarse ones have cause and effect in different lifetimes, similar to the previous. The subtle ones have the previous thought as the cause and the subsequent thought as the manifestation of the result. Among these subtle ones, it is no longer possible to discuss them in terms of different lifetimes. Within each thought, dividing them into different lifetimes is also harmless. Or it can be divided into three, referring to the transformational birth and death of people of the Three Vehicles (三乘, Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). Or it can be divided into four, as stated in the Shrimala Sutra: 1. Arhats (阿羅漢, Arhat); 2. Pratyekabuddhas (辟支佛, Pratyekabuddha); 3. Great Strength Bodhisattvas (大力菩薩, Mahasattva Bodhisattva); Bodhisattvas before reaching the ten Bhumis (地前菩薩, Bodhisattva before reaching the ten Bhumis) have not completely eliminated the two wheels of afflictions (二輪煩惱, referring to the afflictions of views and thoughts), but they are not driven by those afflictions, and they are free to be reborn in the Three Realms.
故名大力。問曰。地前大力菩薩。涅槃經中說為凡夫具煩惱性。勝鬘何故說為變易。釋言。涅槃對初地上出世聖人。名為凡夫。未斷地上二輪之惑。名具煩惱。若對聲聞辟支佛等。此是大聖二障清凈。何為不得說為變易。故涅槃中說。須陀洹八萬劫到。乃至辟支十千劫到。謂到性地阿耨菩提。此既大聖。變易何疑。四意生身。初地已上受生如意。名意生身。意有何義。生如意乎。意有三義。一能速疾。二能遍到。三能無礙。初地已上受身如是。或分為六。如勝鬘說。謂此三地及彼三種意生身等。此三地者。謂此地前羅漢辟支大力菩薩三乘地也。彼三種者。謂初地上三種生也。三種意生如楞伽說。一三昧意生身。謂從初地乃至五地。禪度增上故名三昧意生身也。二覺法自性性意生身。六七八地慧行成就。知法有性。知法無性。名為覺法自性性身。前自性者。是法有性。有法之中色。為礙性心為知性。如是一切名為自性。復言性者。是法無性。無是一切法之實性。故名為性。此有無性皆能善照。故名為覺。三種類俱生無作行意生身。謂九地上無功用行。任運轉起。名種類俱生無作行身。此三彼三。九地已上行報純熟。前七地中所修種類。至彼地中。報熟現前名種類俱生。法流水中任運上升。舍離功用。此三彼三合以為六。
【現代漢語翻譯】 現代漢語譯本 因此得名『大力』（Mahabala）。問：『地前大力菩薩（Mahabala Bodhisattva before the first ground），在《涅槃經》（Nirvana Sutra）中被說成是具有煩惱習性的凡夫，為何《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中說他們是變易生死（transformation death）？』 答：『《涅槃經》是針對初地以上的出世聖人而言，稱他們為凡夫，因為他們尚未斷除地上二輪之惑（two wheels of delusion on the grounds）。稱他們具有煩惱，如果針對聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）等，這些大力菩薩就是大聖，二障（two obscurations）清凈，為何不能說他們是變易生死？』 『所以《涅槃經》中說，須陀洹（Srotaāpanna）要八萬劫才能到達，乃至辟支佛要十千劫才能到達，指的是到達自性地（svabhumi）阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。既然他們是大聖，變易生死有何可疑？』 『四意生身（four mind-made bodies），初地以上菩薩受生如意，稱為意生身。『意』有什麼含義？是受生如意嗎？』 『『意』有三種含義：一、能夠迅速；二、能夠普遍到達；三、能夠無礙。初地以上菩薩的受生就是這樣。』 『或者分為六種，如《勝鬘經》所說，指的是此三地（three grounds）以及彼三種意生身等。此三地指的是此地前的羅漢（Arhat）、辟支佛、大力菩薩三乘地。彼三種指的是初地以上的三種受生。』 『三種意生身如《楞伽經》（Laṅkāvatāra Sūtra）所說：一、三昧意生身（samādhi-mind-made body），指的是從初地乃至五地，禪定（dhyana）修習增上，所以稱為三昧意生身。二、覺法自性性意生身（awareness of the self-nature of dharmas mind-made body），六、七、八地智慧（prajna）修行成就，了知法有自性（svabhava），了知法無自性，稱為覺法自性性身。』 『前面說的『自性』，是指法有自性，在有法之中，色（rupa）是障礙性，心是知性，像這樣的一切稱為自性。再次說『性』，是指法無自性，無是一切法的實性，所以稱為『性』。這種有無自性都能善於照見，所以稱為『覺』。』 『三、種類俱生無作行意生身（spontaneously born, without effort, mind-made body），指的是九地以上沒有功用行（non-striving conduct），任運自然運轉生起，稱為種類俱生無作行身。』 『此三地和彼三種意生身，九地以上修行果報純熟，前七地中所修的種類，到彼地中，果報成熟顯現，稱為種類俱生。在法流中任運上升，舍離功用。此三和彼三合起來成為六種。』
【English Translation】 English version Hence the name 'Mahabala' (great strength). Question: 'The Mahabala Bodhisattva before the first ground is described in the Nirvana Sutra as an ordinary being with afflictions. Why does the Śrīmālādevī Siṃhanāda Sūtra say they undergo transformation death?' Answer: 'The Nirvana Sutra refers to the world-transcending saints above the first ground, calling them ordinary beings because they have not yet severed the two wheels of delusion on the grounds. They are said to have afflictions because they have not eliminated the obscurations. However, compared to Śrāvakas and Pratyekabuddhas, these Mahabala Bodhisattvas are great saints with purified two obscurations. Why can't they be said to undergo transformation death?' 'Therefore, the Nirvana Sutra says that a Srotaāpanna takes eighty thousand kalpas to arrive, and a Pratyekabuddha takes ten thousand kalpas to arrive, referring to arriving at the self-nature ground (svabhumi) of anuttarā-samyak-saṃbodhi. Since they are great saints, what doubt is there about transformation death?' 'The four mind-made bodies: Bodhisattvas above the first ground are reborn at will, which is called mind-made body. What is the meaning of 'mind'? Does it mean rebirth at will?' 'Mind has three meanings: first, it can be swift; second, it can reach everywhere; third, it can be unobstructed. The rebirth of Bodhisattvas above the first ground is like this.' 'Or it can be divided into six types, as the Śrīmālādevī Siṃhanāda Sūtra says, referring to these three grounds and those three types of mind-made bodies. These three grounds refer to the three vehicle grounds of Arhats, Pratyekabuddhas, and Mahabala Bodhisattvas before this ground. Those three types refer to the three types of rebirth above the first ground.' 'The three types of mind-made bodies are as described in the Laṅkāvatāra Sūtra: first, the samādhi-mind-made body, referring to those from the first to the fifth grounds, where the practice of dhyana is enhanced, hence the name samādhi-mind-made body. Second, the awareness of the self-nature of dharmas mind-made body, where wisdom practice is accomplished on the sixth, seventh, and eighth grounds, knowing that dharmas have self-nature and knowing that dharmas have no self-nature, hence the name awareness of the self-nature of dharmas body.' 'The previously mentioned 'self-nature' refers to dharmas having self-nature. Among the existing dharmas, form (rupa) is obstructive in nature, and mind is cognitive in nature. Everything like this is called self-nature. Again, 'nature' refers to dharmas having no self-nature. Non-existence is the true nature of all dharmas, hence the name 'nature'. This ability to clearly see both existence and non-existence is called 'awareness'.' 'Third, the spontaneously born, without effort, mind-made body, referring to the ninth ground and above, where there is no striving conduct, and it arises naturally, hence the name spontaneously born, without effort, mind-made body.' 'These three grounds and those three types of mind-made bodies: above the ninth ground, the karmic reward of practice is fully ripened. The types of practice cultivated in the previous seven grounds manifest as the reward ripens in that ground, hence the name spontaneously born. In the stream of dharma, it rises naturally, abandoning effort. These three and those three combine to become six types.'
別則無量。變易如是(此二門竟)。
次就位論。總相粗分。分段死者。是虛偽眾生。變易死者。謂阿羅漢辟支佛大力菩薩意生身等。小乘之中凡夫學人。大乘之中外凡善趣。皆於三界。妄愛受生。名為虛偽。小乘人中羅漢辟支。大乘人中種性已上。以無漏業正智受生。故非虛偽。虛偽所受。名分段死。非虛偽受。名變易死。問曰。小乘須陀已上。大乘人中十信以上。亦有五分法身功德。何故不名為變易死。乃名分段。釋言。是人於三界中。有漏結業受生未盡。故名分段。雖有無漏五分法身。是因法身未得果報。是故不得名變易死。粗分如是。于中細謂分段有二。一者惡道。二者善道。三塗名惡。人天名善。小乘法中。惡道分段。見道時盡。故須陀洹名為抵債。抵三塗債。著復通論。增上忍時。三惡道報。皆非數滅。善道分段。無學時盡。大乘人中。惡道分段盡處有三。一惡業為因。四住為緣。受惡道報。十信時盡。以修身或心慧等行轉惡業故。云地持中說為善趣。又花嚴中宣說。賢首能現作佛。明知。亦能離惡趣報。二惡業為因。四住為緣。緣力微薄不能牽生。加少悲願受惡趣身。種性時盡。故勝鬘中說。種性上大力菩薩離分段死。三惡業為因。悲願為緣。四住殘氣隨逐佐助。受惡趣生。初地時盡。地前未斷
【現代漢語翻譯】 現代漢語譯本 別則無量（差別則有無量）。變易如是（變易也是如此）（以上是分段生死和變易生死這兩門的討論）。
接下來從果位的角度來討論。總的來說，粗略地劃分，分段生死是指虛偽眾生所經歷的死亡。變易生死是指阿羅漢（Arhat，斷盡煩惱，證得涅槃的小乘聖者）、辟支佛（Pratyekabuddha，無師自悟的聖者）、大力菩薩（Mahasattva，具有大力量的菩薩）的意生身（Manomayakaya，由意念所生的身體）等所經歷的死亡。小乘（Hinayana）中的凡夫和學人，以及大乘（Mahayana）中的外凡和善趣眾生，都在三界（Trailokya，欲界、色界、無色界）中，因為虛妄的愛而接受輪迴，所以被稱為虛偽。小乘中的阿羅漢和辟支佛，以及大乘中種性位以上的菩薩，以無漏業（Anasrava-karma，沒有煩惱的業）和正智（Samyag-jnana，正確的智慧）受生，所以不是虛偽的。虛偽所接受的果報，稱為分段死。非虛偽所接受的果報，稱為變易死。
有人問：小乘中的須陀洹（Srotapanna，入流果，小乘初果）以上，以及大乘中的十信位以上的菩薩，也有五分法身（Panca-dharma-kaya，戒、定、慧、解脫、解脫知見五種功德）的功德，為什麼不稱為變易死，而稱為分段死呢？
解釋說：這些人還在三界之中，有漏的結業（有煩惱的業）所導致的受生還沒有結束，所以稱為分段。雖然有無漏的五分法身，但這是因地的法身，還沒有得到果報，所以不能稱為變易死。粗略的劃分就是這樣。
在分段生死中，細緻地劃分，可以分為兩種：一是惡道，二是善道。三塗（地獄、餓鬼、畜生）稱為惡道，人天稱為善道。在小乘佛法中，惡道的分段生死，在見道（Darsana-marga，證得真理的道路）時就結束了，所以須陀洹被稱為抵債，抵償三塗的債務。如果從普遍的角度來說，在增上忍位（Adhimukti-ksanti，殊勝的忍位）時，三惡道的果報，都不是通過斷滅煩惱而結束的。善道的分段生死，在無學位（Asaiksa，無學果位，阿羅漢果）時結束。
在大乘佛法中，惡道的分段生死結束之處有三種情況：一是惡業為因，四住地煩惱（Caturvidha-vasa-bhumi，見一切處住地、欲愛住地、色愛住地、有愛住地）為緣，導致接受惡道果報，在十信位時結束，因為通過修行身或心慧等行來轉化惡業。所以《地持經》（Bodhisattvabhumi）中說為善趣。而且《華嚴經》（Avatamsaka Sutra）中宣說，賢首菩薩（Bhadrapala）能夠示現成佛，明確知道，也能脫離惡趣的果報。二是惡業為因，四住地煩惱為緣，但緣的力量微弱，不能牽引受生，加上少許悲願而接受惡趣之身，在種性位時結束。所以《勝鬘經》（Srimala Sutra）中說，種性位以上的菩薩脫離分段死。三是惡業為因，悲願為緣，四住地煩惱的殘餘氣息隨逐佐助，接受惡趣的生命，在初地（Prathama-bhumi，歡喜地）時結束。初地之前沒有斷除。
【English Translation】 English version Differences are immeasurable. Change is like this (This concludes the discussion of the two gates of segmented and variable death).
Next, discussing from the perspective of position. Generally speaking, coarsely dividing, segmented death refers to the death experienced by false beings. Variable death refers to the death experienced by Arhats (those who have extinguished afflictions and attained Nirvana in the Hinayana tradition), Pratyekabuddhas (self-enlightened beings without a teacher), and the mind-made bodies (Manomayakaya) of powerful Bodhisattvas (Mahasattvas), etc. Ordinary people and learners in the Hinayana (Small Vehicle), as well as outer ordinary beings and those in good destinies in the Mahayana (Great Vehicle), all accept rebirth in the Three Realms (Trailokya: the desire realm, the form realm, and the formless realm) due to false love, and are therefore called false. Arhats and Pratyekabuddhas in the Hinayana, and Bodhisattvas above the stage of lineage in the Mahayana, are born with non-outflow karma (Anasrava-karma, karma without afflictions) and correct wisdom (Samyag-jnana), so they are not false. The retribution received by the false is called segmented death. The retribution received by the non-false is called variable death.
Someone asks: Those above Srotapanna (stream-enterer, the first fruit of Hinayana) in the Hinayana, and Bodhisattvas above the Ten Faiths in the Mahayana, also have the merits of the fivefold Dharma-body (Panca-dharma-kaya: precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation), why are they not called variable death, but segmented death?
The explanation is: These people are still in the Three Realms, and the acceptance of rebirth caused by the karma of outflowing defilements has not ended, so it is called segmented. Although they have the non-outflow fivefold Dharma-body, it is the Dharma-body of the causal stage and has not yet received the fruition, so it cannot be called variable death. This is the coarse division.
Within segmented death, finely dividing, it can be divided into two types: one is the evil paths, and the other is the good paths. The three evil paths (hell, hungry ghosts, and animals) are called evil paths, and humans and gods are called good paths. In Hinayana Buddhism, the segmented death of the evil paths ends at the time of seeing the path (Darsana-marga, the path of attaining truth), so Srotapannas are called debt payers, paying off the debts of the three evil paths. Generally speaking, at the stage of increased forbearance (Adhimukti-ksanti, superior forbearance), the retribution of the three evil paths does not end through the annihilation of afflictions. The segmented death of the good paths ends at the stage of no-more-learning (Asaiksa, the fruit of no-more-learning, the Arhat fruit).
In Mahayana Buddhism, there are three situations where the segmented death of the evil paths ends: first, evil karma is the cause, and the four abodes of affliction (Caturvidha-vasa-bhumi: the abode of seeing all places, the abode of desire-love, the abode of form-love, and the abode of existence-love) are the condition, leading to the acceptance of evil path retribution, which ends at the stage of the Ten Faiths, because of transforming evil karma through cultivating body or mind-wisdom practices. Therefore, the Bodhisattvabhumi says it is a good destiny. Moreover, the Avatamsaka Sutra proclaims that the Bodhisattva Bhadrapala can manifest as a Buddha, clearly knowing that he can also be free from the retribution of evil destinies. Second, evil karma is the cause, and the four abodes of affliction are the condition, but the power of the condition is weak and cannot lead to rebirth, plus a little compassionate vow to accept an evil destiny body, which ends at the stage of lineage. Therefore, the Srimala Sutra says that Bodhisattvas above the stage of lineage are free from segmented death. Third, evil karma is the cause, compassionate vows are the condition, and the remaining breath of the four abodes of affliction follows and assists, accepting the life of an evil destiny, which ends at the first ground (Prathama-bhumi, the Joyful Ground). It is not cut off before the first ground.
。初地盡故。地經宣說。初地菩薩。離惡道畏。地持宣說。解行菩薩。轉惡趣報。入歡喜地。又彼隨助四住煩惱。初地盡故。地持宣說。增上及中惡趣煩惱。初地出過。以其地前未斷滅故。地持宣說。種性解行。或墮惡道。惡道既如是。善道分段亦有三階。一善業為因。四住為緣。受人天報。種性時盡。二善業為因。四住為緣。緣力微薄不能牽生。加少悲願。受人天身。初地時盡。地前未斷。初地盡故。楞伽宣說。初地菩薩。得二十五三昧。破二十五有。前未斷故法華論中宣說。地前猶有三界分段生死。故彼論言。所言入生乃至一生得菩提者。謂初地證智。所言八生至一生者。是其三界分段之生。三善業為因。悲願為緣。四住殘習隨逐佐助。受人天生。至佛乃盡。自前未斷。至佛盡故。經嘆。唯佛斷有頂種。十地已還。人天受生。未窮盡故。地持但云。解行菩薩。轉惡趣報入歡喜地。不言轉善。又十地已還人天受生。煩惱未盡。故地持中唯說。初地過增上中惡趣煩惱。不言出過善趣煩惱。以斯文證。人天殘習明至十地。于中別分。人分段者。八地時盡。自前未斷。八地盡故。涅槃經中宣說。八地為阿那含。不受肉身。前未斷故。大品經中說。前七地猶是肉身。天分段者。至佛乃盡。自前未斷。至佛盡故。唯佛一人斷有
【現代漢語翻譯】 現代漢語譯本： 初地（菩薩修行第一階段）的煩惱斷盡的緣故。《地經》宣說，初地菩薩，遠離墮入惡道的恐懼。《地持經》宣說，解行菩薩（通過理解和實踐佛法修行的菩薩），轉變惡趣的果報，進入歡喜地（初地）。並且，那些隨之而來的四住煩惱（四種根本煩惱），因為初地斷盡的緣故。《地持經》宣說，增長和中等的惡趣煩惱，初地能夠超越。因為在初地之前沒有完全斷滅這些煩惱。《地持經》宣說，具有種性的解行菩薩，有時還會墮入惡道。既然惡道的情況是這樣，那麼善道的分段生死也有三個階段： 第一，以善業為因，以四住煩惱為緣，承受人天果報。這種果報在種性階段結束。 第二，以善業為因，以四住煩惱為緣，但緣的力量微弱，不能牽引產生果報，加上少許的悲願，承受人天之身。這種果報在初地階段結束。因為在初地之前沒有斷滅這些煩惱，初地斷盡的緣故。《楞伽經》宣說，初地菩薩，獲得二十五種三昧（禪定），破除二十五有（存在）。因為之前沒有斷滅這些煩惱，《法華論》中宣說，在初地之前仍然有三界（欲界、色界、無色界）的分段生死。所以該論說，所說的『入生乃至一生得菩提』，是指初地證得的智慧。所說的『八生至一生』，是指三界的分段生死。 第三，以善業為因，以悲願為緣，四住煩惱的殘餘習氣隨之佐助，承受人天之生，直到成佛才斷盡。因為在此之前沒有斷滅這些煩惱，直到成佛才斷盡的緣故。經中讚歎，只有佛才能斷除有頂（非想非非想處天）的種子。十地菩薩以及之前的菩薩，仍然會受人天之生，因為沒有窮盡這些果報。《地持經》只說，解行菩薩，轉變惡趣的果報進入歡喜地，沒有說轉變善趣的果報。並且，十地菩薩以及之前的菩薩，仍然會受人天之生，煩惱沒有斷盡。所以《地持經》中只說，初地超越增長和中等的惡趣煩惱，沒有說超越善趣的煩惱。根據這些經文可以證明，人天果報的殘餘習氣明視訊記憶體在到十地。其中特別區分，人的分段生死，在八地階段結束。因為在此之前沒有斷滅這些煩惱，八地斷盡的緣故。《涅槃經》中宣說，八地菩薩為阿那含（不還果），不再受肉身。因為之前沒有斷滅這些煩惱，《大品經》中說，前七地仍然是肉身。天的分段生死，直到成佛才斷盡。因為在此之前沒有斷滅這些煩惱，直到成佛才斷盡的緣故。只有佛一人才能斷除有頂。
【English Translation】 English version: Because the afflictions of the first Bhumi (the first stage of Bodhisattva practice) are exhausted. The 'Bhumi Sutra' proclaims that Bodhisattvas of the first Bhumi are free from the fear of falling into evil realms. The 'Bodhisattvabhumi Sutra' proclaims that Bodhisattvas of understanding and practice transform the retribution of evil destinies and enter the Joyful Bhumi (the first Bhumi). Moreover, those four dwelling afflictions (the four fundamental afflictions) that accompany them are exhausted because of the first Bhumi. The 'Bodhisattvabhumi Sutra' proclaims that the increased and intermediate afflictions of evil destinies are surpassed by the first Bhumi. Because these afflictions have not been completely eradicated before the first Bhumi. The 'Bodhisattvabhumi Sutra' proclaims that Bodhisattvas of understanding and practice with inherent nature may still fall into evil realms. Since the situation of evil realms is like this, the segmented lives in good realms also have three stages: First, with good karma as the cause and the four dwelling afflictions as the condition, one receives the retribution of humans and devas (gods). This retribution ends at the stage of inherent nature. Second, with good karma as the cause and the four dwelling afflictions as the condition, but the power of the condition is weak and cannot lead to rebirth, plus a little compassion and vows, one receives the body of humans and devas. This retribution ends at the stage of the first Bhumi. Because these afflictions have not been eradicated before the first Bhumi, they are exhausted in the first Bhumi. The 'Lankavatara Sutra' proclaims that Bodhisattvas of the first Bhumi obtain twenty-five Samadhis (meditative states) and break through the twenty-five existences. Because these afflictions have not been eradicated before, the 'Lotus Sutra Treatise' proclaims that before the first Bhumi, there are still segmented births and deaths in the three realms (the desire realm, the form realm, and the formless realm). Therefore, the treatise says that 'entering birth and attaining Bodhi in one lifetime' refers to the wisdom attained by the first Bhumi. 'Eight births to one lifetime' refers to the segmented births in the three realms. Third, with good karma as the cause and compassion and vows as the condition, the remaining habits of the four dwelling afflictions follow and assist, one receives the birth of humans and devas, which is exhausted only upon becoming a Buddha. Because these afflictions have not been eradicated before, they are exhausted only upon becoming a Buddha. The sutra praises that only the Buddha can cut off the seed of the peak of existence (the realm of neither perception nor non-perception). Bodhisattvas of the ten Bhumis and before still receive the birth of humans and devas because they have not exhausted these retributions. The 'Bodhisattvabhumi Sutra' only says that Bodhisattvas of understanding and practice transform the retribution of evil destinies and enter the Joyful Bhumi, without saying that they transform the retribution of good destinies. Moreover, Bodhisattvas of the ten Bhumis and before still receive the birth of humans and devas because their afflictions have not been exhausted. Therefore, the 'Bodhisattvabhumi Sutra' only says that the first Bhumi surpasses the increased and intermediate afflictions of evil destinies, without saying that it surpasses the afflictions of good destinies. According to these sutra texts, it can be proven that the remaining habits of human and deva retributions clearly exist until the ten Bhumis. Among them, it is particularly distinguished that the segmented births of humans end at the eighth Bhumi. Because these afflictions have not been eradicated before, they are exhausted in the eighth Bhumi. The 'Nirvana Sutra' proclaims that Bodhisattvas of the eighth Bhumi are Anagamin (non-returners) and no longer receive a physical body. Because these afflictions have not been eradicated before, the 'Perfection of Wisdom Sutra' says that the first seven Bhumis are still physical bodies. The segmented births of devas are exhausted only upon becoming a Buddha. Because these afflictions have not been eradicated before, they are exhausted only upon becoming a Buddha. Only the Buddha can cut off the peak of existence.
頂種。前未斷故。八地以上唯名那含。非阿羅漢。問曰。地上遍生六道。何故偏說人天中生以為分段。釋言。地上惡業盡故。雖生惡道。但是應現。人天善業。未窮盡故。生人天中。與彼凡時微業相應名分段矣。次辨變易。變易之中。有因有果。小乘人中。見道以上變易因生。無學果后變易報起。何者是乎。如論中說。有妙凈土。出過三界。無煩惱者。是阿羅漢。當生彼中。如是等也。大乘人中分齊有四。一起因處十信已上。二得果處種性以上。故勝鬘中說。種性已上大力為變易死。問曰。法華優婆提舍說。解行前為分段死。勝鬘何故說為變易。釋言。菩薩種性已上有五種身。一法性身。謂性種性及解行中清凈。向等如地持說。六入殊勝無始法爾。如是等也。二實報身。謂習種性及解行中得前方便。如地持說。若從先來修善所得。如是等也。三者生滅變易法身。所謂緣照無漏業果。四分段身。謂無始來有漏業果。五應化身。隨物現生。此五種身。各有因緣。法性身者。佛性為因。謂度為緣。實報身者。六度為因。佛性為緣。更有餘義。如后二種種性中說。變易身者。無漏業因。無明為緣。分段身者。有漏業因。悲願為緣。應化身中。有其二種。一者法應依法身起。二者報應依報身現。此二種應因緣各別。論其法應。如
【現代漢語翻譯】 頂種（頂位）。因為之前的煩惱還沒有斷盡的緣故。八地以上的菩薩只能稱為那含（Anagamin，不還果），而不是阿羅漢（Arhat，無學果）。 問：菩薩在地上可以遍生於六道，為什麼偏偏說在人道和天道中出生才算是分段生死呢？ 答：因為地上菩薩的惡業已經窮盡，即使生於惡道，也只是爲了應化示現。而人道和天道的善業還沒有窮盡，所以生於人天之中，與他們凡夫時期的微小業力相應，這就被稱為分段生死了。 接下來辨析變易生死。變易生死之中，有因有果。小乘修行人中，見道（Sotapanna，入流果）以上的修行者會產生變易生死的因，無學果（Arhat，阿羅漢果）之後會產生變易生死的果報。這是指什麼呢？ 就像論中所說，有殊勝清凈的凈土，超越了三界，沒有煩惱的人，也就是阿羅漢，應當往生到那裡，等等。 大乘修行人中，對於變易生死的區分有四種：一是發起變易生死的因的地方，也就是十信位以上；二是得到變易生死果報的地方，也就是種性位以上。所以《勝鬘經》中說，種性位以上的菩薩，以大力的作用而產生變易死。 問：《法華優婆提舍》中說，解行位之前的菩薩是分段死，而《勝鬘經》為什麼說是變易死呢？ 答：菩薩在種性位以上有五種身：一是法性身，指的是性種性和解行位中的清凈，就像《地持經》中所說，六入殊勝，無始以來就是如此，等等。二是實報身，指的是習種性和解行位中得到前方便，就像《地持經》中所說，如果從先前就修習善業所得來的，就是實報身，等等。三是生滅變易法身，指的是緣照無漏業果。四是分段身，指的是無始以來的有漏業果。五是應化身，隨順眾生的根器而示現。這五種身，各有其因緣。法性身，以佛性為因，以度化眾生為緣。實報身，以六度為因，以佛性為緣。還有其他的含義，在後面的兩種種性中會說到。變易身，以無漏業為因，以無明為緣。分段身，以有漏業為因，以悲願為緣。應化身中，有兩種：一是法應身，依法身而起；二是報應身，依報身而現。這兩種應化身，因緣各不相同。關於法應身，比如...
【English Translation】 'Top seed.' Because the previous afflictions have not been completely severed. Bodhisattvas of the eighth ground and above are only called Anagamin (non-returner), not Arhat (one who is worthy). Question: Bodhisattvas on the ground can be born in all six realms. Why is it specifically said that birth in the human and heavenly realms is considered segmented existence? Answer: Because the evil karma of Bodhisattvas on the ground is exhausted, even if they are born in evil realms, it is only for the purpose of manifestation. The good karma of the human and heavenly realms has not been exhausted, so they are born in the human and heavenly realms, corresponding to their subtle karma from their ordinary times. This is called segmented existence. Next, we will analyze variable existence. Within variable existence, there are causes and effects. Among the practitioners of the Small Vehicle, those above the stage of seeing the path (Sotapanna, stream-enterer) will generate the cause of variable existence, and after the fruit of no-more-learning (Arhat, worthy one), the retribution of variable existence will arise. What does this refer to? It is like what is said in the treatise, there is a supremely pure Pure Land, surpassing the three realms, for those without afflictions, that is, Arhats, who should be born there, and so on. Among the practitioners of the Great Vehicle, there are four distinctions regarding variable existence: First, the place where the cause of variable existence is initiated, which is above the ten faiths; second, the place where the fruit of variable existence is obtained, which is above the seed nature. Therefore, the 'Srimala Sutra' says that Bodhisattvas above the seed nature experience variable death through the power of great strength. Question: The 'Lotus Sutra Upadesa' says that Bodhisattvas before the stage of understanding and practice experience segmented death, so why does the 'Srimala Sutra' say it is variable death? Answer: Bodhisattvas above the seed nature have five kinds of bodies: First, the Dharma-nature body, which refers to the pure nature-seed and understanding and practice, as the 'Bodhisattva-bhumi Sutra' says, the six entrances are supremely excellent, and have been so since the beginningless past, and so on. Second, the reward body, which refers to the habitual seed and obtaining the preliminary means in understanding and practice, as the 'Bodhisattva-bhumi Sutra' says, if it is obtained from cultivating good deeds from the past, it is the reward body, and so on. Third, the birth-and-death variable Dharma body, which refers to the result of non-outflow karma illuminated by conditions. Fourth, the segmented body, which refers to the result of outflow karma from the beginningless past. Fifth, the transformation body, which manifests according to the capacity of beings. These five kinds of bodies each have their own causes and conditions. The Dharma-nature body has Buddha-nature as its cause and the deliverance of beings as its condition. The reward body has the six perfections as its cause and Buddha-nature as its condition. There are other meanings, which will be discussed in the following two kinds of seed natures. The variable body has non-outflow karma as its cause and ignorance as its condition. The segmented body has outflow karma as its cause and compassion and vows as its condition. Among the transformation bodies, there are two kinds: First, the Dharma-response body, which arises from the Dharma body; second, the reward-response body, which manifests from the reward body. These two kinds of response bodies have different causes and conditions. Regarding the Dharma-response body, for example...
來藏中化用三昧法門為因。悲願為緣。若論報應。悲願為因。化用三昧法門為緣。此五身中。初二非死。次二實死。后一應死。是故於彼種性已上。實報身中。有變易雜。應化身中。有分段雜。法花論中。據第四門說為分段。勝鬘經中。據第三門說為變易。各是一義。不相乖背。此是第二得果之處。三漸舍處。初地已上。四窮盡處。在如來地。位分如是(此三門竟)。
次就界論。界謂三界。于中略以二門分別。一隨相分別。分段生死是三界攝。三界有漏業之果故。變易生死非三界攝。出世無漏業之果故。故論說言。有妙凈土出過三界。是阿羅漢。當生彼中。明知。出世如是。一切。二就性通論。二種生死皆三界攝。此義云何。如勝鬘經中說。世間有二。一無常壞。二無常病。無常壞者。是分段三界。無常病者。是變易三界。分段生死還是分段三界所收。變易生死。還是變易三界所攝。問曰。分段於三界中分齊可知。變易生死於三界中分齊何處。唯聖所知。亦可變易。依禪地說。依初禪地發無漏業。受變易報。系屬初禪。如是一切(此四門竟)。
次辨因緣。親生名因疏助目緣。總相粗論。分段生死。有漏業因。四住為緣。故勝鬘云。又如取緣有漏業因而生三有。取猶愛也。于受生時。或起淫愛。或復起
【現代漢語翻譯】 現代漢語譯本：來藏中，化用三昧法門作為因，悲願作為緣。如果討論報應，悲願是因，化用三昧法門是緣。這五種身中，最初兩種不會死，其次兩種確實會死，最後一種應該會死。因此，在種性以上，實報身中有變易雜染，應化身中有分段雜染。《法華論》中，根據第四門說為分段生死，《勝鬘經》中，根據第三門說為變易生死，各自表達一個意思，並不互相違背。這是第二個得果之處。第三個是漸舍之處，從初地以上。第四個是窮盡之處，在如來地。位階的劃分就是這樣（以上是三門的內容）。 接下來從界來討論。界指的是三界。其中略微用兩個方面來分別。一是隨相分別，分段生死屬於三界所管轄，因為是三界有漏業的果報。變易生死不屬於三界所管轄，因為是出世無漏業的果報。所以經論上說，有美妙清凈的凈土超出三界，是阿羅漢應當往生的地方。明確可知，出世就是這樣。一切都是如此。二是就性通論，兩種生死都屬於三界所管轄。這個道理是什麼呢？如《勝鬘經》中所說，世間有兩種，一是無常壞，二是無常病。無常壞指的是分段三界，無常病指的是變易三界。分段生死還是被分段三界所收攝，變易生死還是被變易三界所攝。有人問：分段生死在三界中的分際可以知道，變易生死在三界中的分際在哪裡呢？只有聖人才能知道。也可以說變易生死，依據禪定之地來說，依據初禪地發起無漏業，承受變易的果報，隸屬於初禪。一切都是這樣（以上是四門的內容）。 接下來辨別因緣。親生的叫做因，疏遠的幫助叫做緣。總的來說，分段生死，以有漏業為因，四住（四種住地煩惱）為緣。所以《勝鬘經》說：『又如取緣有漏業因而生三有。』取就是愛。在受生的時候，或者生起淫愛，或者生起……
【English Translation】 English version: In the land of Tibet, the Dharma of Samadhi (state of profound meditation) of Transformation is the cause, and compassion and vows are the condition. If we discuss retribution, compassion and vows are the cause, and the Dharma of Samadhi of Transformation is the condition. Among these five bodies, the first two do not die, the next two actually die, and the last one should die. Therefore, above the level of seed-nature, in the True Reward Body (Sambhogakaya), there is a mixture of change and impurity; in the Manifestation Body (Nirmanakaya), there is a mixture of segmentation and impurity. In the Lotus Sutra Treatise, according to the fourth gate, it is said to be segmented birth and death; in the Srimala Sutra, according to the third gate, it is said to be transformational birth and death. Each expresses one meaning and does not contradict the other. This is the second place of attaining fruition. The third is the place of gradual abandonment, from the first Bhumi (stage of Bodhisattva path) and above. The fourth is the place of exhaustion, at the level of Tathagata (Buddha). The division of positions is like this (the above is the content of the three gates). Next, let's discuss it from the perspective of realms. 'Realm' refers to the Three Realms (Desire Realm, Form Realm, Formless Realm). Among them, we will briefly distinguish them in two aspects. First, according to the characteristics, segmented birth and death are governed by the Three Realms because they are the result of the defiled karma of the Three Realms. Transformational birth and death are not governed by the Three Realms because they are the result of undefiled karma that transcends the world. Therefore, the scriptures say that there are wonderful and pure lands that transcend the Three Realms, which are where Arhats (enlightened disciples) should be reborn. It is clear that transcendence is like this. Everything is like this. Second, according to the nature of universality, both types of birth and death are governed by the Three Realms. What is the reason for this? As the Srimala Sutra says, there are two types of things in the world: one is impermanent decay, and the other is impermanent sickness. Impermanent decay refers to the segmented Three Realms, and impermanent sickness refers to the transformational Three Realms. Segmented birth and death are still contained within the segmented Three Realms, and transformational birth and death are still contained within the transformational Three Realms. Someone asks: The boundaries of segmented birth and death within the Three Realms can be known, but where are the boundaries of transformational birth and death within the Three Realms? Only sages can know. It can also be said that transformational birth and death, according to the land of meditation, arise from undefiled karma in the first Dhyana (meditative absorption) realm, receiving the retribution of transformation, and are subordinate to the first Dhyana. Everything is like this (the above is the content of the four gates). Next, we will distinguish the causes and conditions. What is directly born is called the cause, and distant assistance is called the condition. Generally speaking, segmented birth and death have defiled karma as the cause and the Four Abodes (four types of dwelling afflictions) as the condition. Therefore, the Srimala Sutra says: 'Moreover, just as taking conditions and defiled karma as the cause gives rise to the Three Existences (Three Realms).' 'Taking' means attachment. At the time of receiving birth, one either gives rise to lustful love or gives rise to...
于花池等愛。逐即受身故說為緣。受生三界。愛力增強。故偏說之。變易生死。無漏業因。無明為緣。故勝鬘云。無漏業因。無明為緣。生阿羅漢辟支佛等。緣有二種。一前後緣。以前無明不見諸法本性平等故求後生。二同時為緣。無明住地。是七識體。變易業果。依是得立。故說為緣。如夢所作皆依睡心。總相如是。隨別細分。分段生死有善有惡。惡道分段義別三階。一凡夫所受惡業為因。四住為緣。二十信所受惡業為因。四住正緣。悲願隨助。三種性已上至初地受惡業為因。悲願正緣。四住隨助。若無惡業。苦果不生。是故用彼惡業為因。若無悲願則不往受。是故用彼悲願為緣。故涅槃云。地前菩薩。過去所有微塵等業。以願力故。一切悉受。且說願力。當知。亦以悲力故受苦。善道分段亦有三階。一凡夫二乘乃至大乘十信所受善業為因。四住為緣。二者種性解行所受善業為因。四住正緣。悲願隨助。三地上所受善業為因。悲願正緣。四住隨助。變易有二。一事識中變易生死。二妄識中變易生死。事中變易義別三階。一是羅漢辟支所受。用事識中眾生空觀以為正因。無明為緣。二是種性解行所受。用事識中法空之觀以為正因。無明為緣。三地上所受。事識中非有非無息想之解以為正因。無明為緣。妄中變易亦有三
【現代漢語翻譯】 現代漢語譯本：對於執著于花池等事物的愛。因為隨著這種愛而接受身體，所以說愛是（受生的）緣。因為受生於三界，愛的力量會增強，所以特別強調它。變易生死，以無漏業為因，無明為緣。所以《勝鬘經》說：『無漏業因，無明為緣，產生阿羅漢、辟支佛等。』緣有兩種：一是前後緣，因為之前的無明沒有見到諸法本性平等，所以求取後生；二是同時為緣，無明住地是七識的本體，變易的業果依此得以成立，所以說無明是緣。如同夢中所做的一切都依賴於睡眠的心。總的來說是這樣，如果細分，分段生死有善有惡。惡道的分段生死，根據意義可以分為三個階段：一是凡夫所受的，以惡業為因，四住地煩惱（見一處住地、欲愛住地、色愛住地、有愛住地）為緣；二是十信位的菩薩所受的，以惡業為因，四住地煩惱為正緣，悲願為輔助；三種性以上的菩薩，乃至初地菩薩所受的，以惡業為因，悲願為正緣，四住地煩惱為輔助。如果沒有惡業，苦果就不會產生，所以用惡業作為因。如果沒有悲願，就不會前往受生，所以用悲願作為緣。所以《涅槃經》說：『地前菩薩，過去所有的微塵般的業，因為願力的緣故，全部都要承受。』這裡只說了願力，應當知道，也是因為悲力的緣故而受苦。善道的分段生死也有三個階段：一是凡夫、二乘乃至大乘十信位的菩薩所受的，以善業為因，四住地煩惱為緣；二是種性位和解行位的菩薩所受的，以善業為因，四住地煩惱為正緣，悲願為輔助；三是地上菩薩所受的，以善業為因，悲願為正緣，四住地煩惱為輔助。變易生死有兩種：一是事識中的變易生死，二是妄識中的變易生死。事識中的變易生死，根據意義可以分為三個階段：一是阿羅漢和辟支佛所受的，用事識中的眾生空觀作為正因，無明為緣；二是種性位和解行位的菩薩所受的，用事識中的法空之觀作為正因，無明為緣；三是地上菩薩所受的，用事識中非有非無的息想之解作為正因，無明為緣。妄識中的變易生死也有三個階段
【English Translation】 English version: Attachment to love, such as to flower ponds, etc. Because of receiving a body following this love, it is said that love is the condition (for rebirth). Because of being born in the Three Realms, the power of love increases, so it is particularly emphasized. Changeable birth and death (變易生死), takes non-outflow karma as the cause and ignorance (無明) as the condition. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'Non-outflow karma is the cause, and ignorance is the condition, giving rise to Arhats, Pratyekabuddhas, etc.' There are two types of conditions: first, the antecedent condition, because previous ignorance did not see the equality of the fundamental nature of all dharmas, so it seeks subsequent rebirth; second, the simultaneous condition, the abiding place of ignorance is the substance of the seven consciousnesses, and the changeable karmic result is established based on this, so it is said that ignorance is the condition. Just as everything done in a dream depends on the sleeping mind. This is the general aspect; if divided in detail, segmented birth and death has good and evil. Segmented birth and death in evil realms can be divided into three stages according to meaning: first, what ordinary people receive, with evil karma as the cause and the Four Abodes of Afflictions (四住) (the Abode of View, the Abode of Desire-Love, the Abode of Form-Love, and the Abode of Existence-Love) as the condition; second, what Bodhisattvas of the Ten Faiths (十信) receive, with evil karma as the cause, the Four Abodes of Afflictions as the primary condition, and compassion and vows as assistance; third, what Bodhisattvas above the Nature stage up to the First Ground receive, with evil karma as the cause, compassion and vows as the primary condition, and the Four Abodes of Afflictions as assistance. If there is no evil karma, the suffering result will not arise, so evil karma is used as the cause. If there are no compassion and vows, one will not go to receive rebirth, so compassion and vows are used as the condition. Therefore, the Nirvana Sutra says: 'Bodhisattvas before the Grounds, all the dust-like karma of the past, because of the power of vows, must all be endured.' Here, only the power of vows is mentioned; it should be known that suffering is also endured because of the power of compassion. Segmented birth and death in good realms also has three stages: first, what ordinary people, Two Vehicles (二乘), and even Bodhisattvas of the Ten Faiths receive, with good karma as the cause and the Four Abodes of Afflictions as the condition; second, what Bodhisattvas of the Nature and Understanding-Practice stages receive, with good karma as the cause, the Four Abodes of Afflictions as the primary condition, and compassion and vows as assistance; third, what Bodhisattvas on the Grounds receive, with good karma as the cause, compassion and vows as the primary condition, and the Four Abodes of Afflictions as assistance. There are two types of Changeable Birth and Death: first, Changeable Birth and Death in the consciousness of affairs (事識), and second, Changeable Birth and Death in the deluded consciousness (妄識). Changeable Birth and Death in the consciousness of affairs can be divided into three stages according to meaning: first, what Arhats and Pratyekabuddhas receive, using the contemplation of emptiness of beings (眾生空觀) in the consciousness of affairs as the primary cause, and ignorance as the condition; second, what Bodhisattvas of the Nature and Understanding-Practice stages receive, using the contemplation of emptiness of dharmas (法空之觀) in the consciousness of affairs as the primary cause, and ignorance as the condition; third, what Bodhisattvas on the Grounds receive, using the understanding of non-being and non-non-being cessation of thought (非有非無息想之解) in the consciousness of affairs as the primary cause, and ignorance as the condition. Changeable Birth and Death in the deluded consciousness also has three stages.
階。一地前所受。用妄識中一切妄想依心之觀。以為正因。無明為緣。二地上所受。用妄識中一切妄想依真之觀。以為正因。無明為緣。三是八地以上所受。用妄識中唯真無妄息想之觀。以為正因。無明為緣。問曰。唯真無妄之觀。能令妄智更不牽后。云何能與變易作因。釋言。此觀望后同類。雖不牽生。望后勝品。非不能生。故得為因。此等觀別。如前八識章中具辨。前分段死。因故緣新。由是因同緣有差異。此變易死。緣故因新。為是緣同因有差別。隨義細論。分段之因變易之緣。非無差別。異相難分。是以不說。理實無明亦扶分段。四住之習。亦佐變易。相隱微少。故廢不論(此五門竟)。
次辨斷處。分段之中。五道差別斷處不定。小乘法中。大位論之盡在無學。于中別分。三塗分段盡處有三。一不受處。依如成實。暖心已上一向不受。于彼宗中。暖心已上名為住分。不復退墮三塗中故。故彼成實引經證言。世上正見者。往來百千世。終不墮惡道。暖心已去名上正見。若依毗曇。忍心以上。方是住人。一向不受三塗之報。涅槃經中亦同此說。據此言之。忍心以上。方得名為世上正見。此是第一不受處也。二非數滅處。依如毗曇。增上忍時。三惡道報。皆非數滅。於此一生。定斷其因。不受報。故涅槃經
【現代漢語翻譯】 現代漢語譯本： 階位。一地（初地菩薩）之前所承受的，是用妄識中一切妄想依附於心的觀察，作為正因，無明作為助緣。二地（二地菩薩）之上所承受的，是用妄識中一切妄想依附於真的觀察，作為正因，無明作為助緣。三是八地（八地菩薩）以上所承受的，是用妄識中唯有真而沒有妄想的止息之觀，作為正因，無明作為助緣。問：唯真無妄的觀察，能夠使妄智不再牽引後續的果報，為什麼能夠作為變易生死的因呢？解釋說：這種觀察對於同類來說，雖然不牽引產生，但對於後續更殊勝的品位來說，並非不能產生，所以能夠作為因。這些觀察的差別，如前面八識章中詳細辨析的那樣。前面的分段生死，因是舊的，緣是新的，因此因相同而緣有差異。這變易生死，緣是舊的，因是新的，因此緣相同而因有差別。如果仔細分析，分段生死的因和變易生死的緣，並非沒有差別，只是異相難以區分，所以不說。實際上，無明也扶助分段生死，四住地的習氣也輔助變易生死，這些相狀隱微細少，所以廢而不論（以上五門結束）。
接下來辨析斷除之處。在分段生死中，五道（地獄、餓鬼、畜生、人、天）的差別，斷除之處不確定。在小乘佛法中，最高的果位認為是在無學位（阿羅漢果）。其中分別說明，三惡道（地獄、餓鬼、畜生）分段生死的斷除之處有三種。一是不受之處。依據成實宗的觀點，在暖心位（四加行位的第一個階段）以上，就一定不會再受三惡道的果報。在成實宗中，暖心位以上稱為住分，不再退墮到三惡道中，所以成實宗引用經文證明說：『世上有正見的人，往來百千世，最終也不會墮入惡道。』暖心位以上稱為上正見。如果依據毗曇宗的觀點，忍心位（四加行位的第二個階段）以上，才是住人，一定不會再受三惡道的果報。《涅槃經》中也同樣這樣說。根據這些說法，忍心位以上，才能稱為世上正見。這是第一種不受之處。二是非數滅之處。依據毗曇宗的觀點，在增上忍位（四加行位的第三個階段）時，三惡道的果報，都是非數滅。於此一生，必定斷除其因，不再受果報，所以《涅槃經》
【English Translation】 English version: Stages. What is received before the first ground (Bhumis - the first stage of Bodhisattva path), uses the observation of all deluded thoughts relying on the mind in the deluded consciousness as the direct cause, with ignorance as the condition. What is received above the second ground (second Bhumis), uses the observation of all deluded thoughts relying on truth in the deluded consciousness as the direct cause, with ignorance as the condition. The third is what is received above the eighth ground (eighth Bhumis), uses the observation of only truth without delusion and cessation of thought in the deluded consciousness as the direct cause, with ignorance as the condition. Question: The observation of only truth without delusion can prevent deluded wisdom from leading to subsequent consequences. How can it be the cause of the death of transformation (change and death)? Explanation: This observation, in relation to similar types, does not lead to birth, but in relation to subsequent superior qualities, it is not incapable of producing them, so it can be the cause. The differences in these observations are fully explained in the previous chapter on the Eight Consciousnesses. In the previous segmented death, the cause is old and the condition is new, so the cause is the same but the conditions are different. In this death of transformation, the condition is old and the cause is new, so the condition is the same but the causes are different. If we analyze carefully, the cause of segmented death and the condition of death of transformation are not without differences, but the different aspects are difficult to distinguish, so they are not discussed. In reality, ignorance also supports segmented death, and the habits of the four abodes (of consciousness) also assist death of transformation. These aspects are hidden and subtle, so they are not discussed (end of these five topics).
Next, we will discuss the places of cessation. In segmented death, the places of cessation are uncertain due to the differences in the five paths (hell, hungry ghosts, animals, humans, and gods). In Theravada Buddhism, the highest position is considered to be in the state of no more learning (Arhatship). Among them, it is explained separately that there are three places of cessation for segmented death in the three evil realms (hell, hungry ghosts, and animals). The first is the place of non-reception. According to the Satyasiddhi School, above the stage of the warmth sign (first stage of the four preparatory practices), one will definitely not receive the consequences of the three evil realms. In that school, the stage of the warmth sign and above is called the 'abiding part', because one will no longer regress into the three evil realms. Therefore, the Satyasiddhi School quotes a sutra to prove this, saying: 'Those who have right view in the world, going back and forth hundreds of thousands of times, will never fall into the evil paths.' The stage of the warmth sign and above is called 'superior right view'. If according to the Sarvastivada School, the stage of acceptance (second stage of the four preparatory practices) and above is the 'abiding person', and one will definitely not receive the retribution of the three evil realms. The Nirvana Sutra also says the same. According to these statements, the stage of acceptance and above can be called 'right view in the world'. This is the first place of non-reception. The second is the place of non-numerical cessation. According to the Sarvastivada School, at the stage of increased acceptance (third stage of the four preparatory practices), the retributions of the three evil realms are all non-numerically ceased. In this lifetime, one will definitely cut off their cause and no longer receive the retribution, so the Nirvana Sutra
中亦同此說。故涅槃言。增上忍時。三惡道報。當知。不從智緣而滅。三緣盡處。在見道中。潤惑永斷。業種燋故。人中分段。那含已去。不復更受。天分段者。羅漢辟支永更不受。大乘法中。大位分之。一切分段。盡在種性。故勝鬘云。分段死者。是虛偽眾生。于中分別。分段現生死有其二種。一者定係爲業所牽。定系時處。者所謂生后時。處謂六道。二不定系得業自在。得生自在。不繫時處。不繫時故。現生后時隨意受之。不繫處故。六道之中。隨意受之。彼三塗中定系之者。十信已上修習身戒心慧行故。漸次斷除。種性時盡。不定系者。種性已上漸次斷除。初地時盡。地持據此宣說。初地離惡趣報。人天定者。種性已上漸次斷除。初地時盡。若復通論。十信已上漸次斷除。初地時盡。楞伽據此宣說。初地得二十五三昧。破二十五有。不定之者。初地以上漸次斷除。至佛乃盡。于中分別。人分段者。八地時盡。故八地上名阿那含。更不重受臭身肉身。天分段者。至佛乃盡。故佛一人斷有頂種。度生死流。然初地上。雖復說有人天分段。但有微習。謂于大悲應現身中。少有殘氣。無有能受分段報者。分段如是。次論變易。變易之中有因有果。盡處不定。小乘法中。變易之因盡有二處。一滅定暫滅。那含已上。二無餘
【現代漢語翻譯】 現代漢語譯本： 中間的說法也與此相同。所以《涅槃經》說，『增上忍』的時候，三惡道的果報應當知道，不是從智慧的因緣而滅除的。三緣（煩惱障、業障、報障）斷盡之處，在見道位中。潤生的迷惑永遠斷除，因為業的種子被燒焦了。人中的分段生死，從阿那含（Anagamin，不還果）開始，不再重新承受。天上的分段生死，阿羅漢（Arhat，應供）和辟支佛（Pratyekabuddha，緣覺）永遠不再承受。在大乘佛法中，根據菩薩的階位來劃分，一切分段生死都在種性位斷盡。所以《勝鬘經》說，『分段死』是虛偽的眾生。其中分別，分段的現生死有兩種：一種是定系，被業力所牽引，『定系』指固定的時間和處所，所謂『生后時』，處所指六道。另一種是不定系，得到業的自在，得到生的自在，不被時間和處所束縛。因為不被時間束縛，所以現生后時可以隨意承受；因為不被處所束縛，所以在六道之中可以隨意承受。那些在三惡道中被定系的眾生，十信位以上，因為修習身戒心慧的緣故，逐漸斷除，在種性位時斷盡。不定系的眾生，在種性位以上逐漸斷除，在初地時斷盡。《地持經》根據這個說法，初地菩薩離開惡趣的果報。人天中被定系的眾生，在種性位以上逐漸斷除，在初地時斷盡。如果通盤來說，十信位以上逐漸斷除，在初地時斷盡。《楞伽經》根據這個說法，初地菩薩得到二十五種三昧（Samadhi，禪定），破除二十五有。不定系的眾生，從初地以上逐漸斷除，直到成佛才斷盡。其中分別，人中的分段生死，在八地時斷盡。所以八地菩薩被稱為阿那含，不再重新承受臭穢的肉身。天上的分段生死，直到成佛才斷盡。所以只有佛一人斷盡有頂天的種子，度脫生死的河流。然而初地菩薩以上，雖然還說有人天分段生死，但只有微細的習氣，是指在大悲應現身中，稍微殘留一些氣息，沒有能夠承受分段果報的了。分段生死是這樣。接下來討論變易生死。變易生死之中有因有果，斷盡之處不確定。在小乘佛法中，變易生死的因，斷盡之處有兩個：一是滅盡定暫時斷滅，從阿那含以上；二是無餘涅槃（Nirvana，寂滅）。
【English Translation】 English version: The middle view is also the same as this. Therefore, the Nirvana Sutra says, 'At the time of increased forbearance,' the retribution of the three evil paths should be known, and it is not extinguished from the causes and conditions of wisdom. The place where the three conditions (affliction obstacle, karma obstacle, and retribution obstacle) are exhausted is in the stage of seeing the path. The delusion of rebirth is forever cut off because the seeds of karma are scorched. The segmented life and death in the human realm, starting from Anagamin (non-returner), is no longer re-experienced. The segmented life and death in the heavens is never again experienced by Arhats (worthy of offerings) and Pratyekabuddhas (solitary Buddhas). In Mahayana Buddhism, according to the stages of Bodhisattvas, all segmented life and death are exhausted in the stage of lineage. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'Segmented death' is a false being. Among them, there are two types of segmented manifest life and death: one is fixed, drawn by the power of karma, 'fixed' refers to fixed times and places, so-called 'post-birth time,' and places refer to the six realms. The other is unfixed, obtaining the freedom of karma, obtaining the freedom of birth, not bound by time and place. Because it is not bound by time, it can be received at will after birth; because it is not bound by place, it can be received at will in the six realms. Those who are fixed in the three evil paths, above the ten faiths, gradually eliminate them because of cultivating body, precepts, mind, and wisdom, and are exhausted at the time of lineage. Unfixed beings gradually eliminate them above the lineage stage and are exhausted at the first ground. The Daśabhūmika Sūtra states that the first ground Bodhisattva leaves the retribution of evil destinies. Those who are fixed in the human and heavenly realms gradually eliminate them above the lineage stage and are exhausted at the first ground. Generally speaking, they are gradually eliminated above the ten faiths and are exhausted at the first ground. The Laṅkāvatāra Sūtra states that the first ground Bodhisattva obtains twenty-five Samadhis (meditative states) and breaks twenty-five existences. Unfixed beings gradually eliminate them from the first ground onwards and are exhausted only when they become Buddhas. Among them, the segmented life and death in the human realm is exhausted at the eighth ground. Therefore, the eighth ground Bodhisattva is called Anagamin, and no longer re-experiences the foul flesh body. The segmented life and death in the heavens is exhausted only when one becomes a Buddha. Therefore, only the Buddha alone cuts off the seeds of the highest heaven and crosses the river of life and death. However, although it is said that there is still segmented life and death in the human and heavenly realms above the first ground Bodhisattva, there are only subtle habits, which refer to a slight residual breath in the body manifested in great compassion, and there is no one who can receive segmented retribution. Segmented life and death is like this. Next, we will discuss variable life and death. In variable life and death, there are causes and effects, and the place of exhaustion is uncertain. In Theravada Buddhism, the cause of variable life and death is exhausted in two places: one is the temporary extinction of cessation attainment, from Anagamin onwards; the other is Nirvana (extinction) without remainder.
永滅。無學果中。變易之果。小乘未滅。大乘法中。變易之因。種性暫滅。至佛乃盡。變易之果。初地漸滅。至佛乃盡。二種生死。大況粗爾。
四生義三段分別(辨相一 通局二 寬狹三)
言四生者。謂胎卵濕化。言胎生者。如今人等。稟托精氣而受報者名為胎生。言卵生者。如諸鳥等。依于卵殼而受形者名為卵生。言濕生者。如今夏日濕生蟲等。不假父母。依濕受形名為濕生。言化生者。如諸天等。無所依託。無而忽起。名曰化生。若無依託。云何得生。如地論釋。依業故生。生相如是。
次就五趣辨其通局。四生之中化生一種。全攝二趣及三少分。全攝二者。諸天地獄。一向化生。三少分者。人鬼及畜少分有之。如劫初時。人鬼及畜一切化生。今時多無。故曰少分。胎生一種。人鬼及畜少分有之。余趣全無。卵濕二生。唯在人畜。余趣皆無。人中卵生。如毗舍兒。毗舍法母生其肉卵。卵中有其三十二兒。如是等類。是卵生人。人濕生者。如頂生王。過去有王。名曰善住。頂生肉胞。十月滿足中生一兒。因字頂生。如是等。此是濕生人。畜生道中卵濕可知。
次辨寬狹。如雜心問。為生攝趣。為趣攝生。論自釋言。四生攝趣。非趣攝生。何故如是。一切五趣。無出四生。故生攝趣。五
道中陰。皆是化生。五趣不收。是故五趣不攝四生。四生之義。略辨如是。
四有義六門分別(辨相一 就時分別二 就處分別三 五陰六根有具不具四 染凈分別五 凡聖有無六)
第一辨相。四有之義。出阿含經。毗曇論中。具廣分別。生死果報。是有不無。故名為有。有別不同。一門說四。四名是何。一者生有。二者死有。三者本有。四者中有。報分始起名為生有。命報終謝名為死有。生后死前名為本有。對死及中故說為本。兩身之間。所受陰形名為中有。中有相隱。九句辨之。一定其有無。經論不同。毗曇法中。定有中陰。成實法中。一向定無。有無偏定。故成諍論。故涅槃云。我諸弟子。不解我意。唱言。如來宣說中陰。一向定有。一向定無。大乘所說。有無不定。上善重惡趣報速疾則無中陰。如五逆等。餘業則有。異於偏定故無諍論。二定其生分。生有四種。胎卵濕化。一切中陰。同一化生。三辨其形類。中陰之形。彿緣生陰。趣天中陰。彿緣似天。乃至趣向地獄。中陰彿緣地獄。四明中陰形量大小。如論中說。生人中陰。如有知小兒。上天中陰。以漸轉大。如是中陰。隨所向處。小於生陰。準人可知。五辨其形色。如地持說。色有好惡。好色有二。一者極好。如明月光。二者微好。如波羅
【現代漢語翻譯】 現代漢語譯本：道中陰（bardo）。皆是化生。五趣（five realms）不收。是故五趣不攝四生（four kinds of birth）。四生之義。略辨如是。
四有義六門分別（辨相一 就時分別二 就處分別三 五陰六根有具不具四 染凈分別五 凡聖有無六）
第一辨相。四有之義。出阿含經。毗曇論中。具廣分別。生死果報。是有不無。故名為有。有別不同。一門說四。四名是何。一者生有（bhava）。二者死有（marana）。三者本有（original existence）。四者中有（antarabhava）。報分始起名為生有。命報終謝名為死有。生后死前名為本有。對死及中故說為本。兩身之間。所受陰形名為中有。中有相隱。九句辨之。一定其有無。經論不同。毗曇法中。定有中陰。成實法中。一向定無。有無偏定。故成諍論。故涅槃云。我諸弟子。不解我意。唱言。如來宣說中陰。一向定有。一向定無。大乘所說。有無不定。上善重惡趣報速疾則無中陰。如五逆等。餘業則有。異於偏定故無諍論。二定其生分。生有四種。胎卵濕化。一切中陰。同一化生。三辨其形類。中陰之形。彿緣生陰。趣天中陰。彿緣似天。乃至趣向地獄。中陰彿緣地獄。四明中陰形量大小。如論中說。生人中陰。如有知小兒。上天中陰。以漸轉大。如是中陰。隨所向處。小於生陰。準人可知。五辨其形色。如地持說。色有好惡。好色有二。一者極好。如明月光。二者微好。如波羅
【English Translation】 English version: The intermediate state (bardo) is always of spontaneous birth. The five realms (five destinies) do not encompass it. Therefore, the five realms do not include the four kinds of birth. The meaning of the four kinds of birth has been briefly explained as such.
Six aspects to distinguish the meaning of the four existences (Distinguishing characteristics 1, Distinguishing based on time 2, Distinguishing based on place 3, Whether the five skandhas and six senses are complete or incomplete 4, Distinguishing between defilement and purity 5, Whether ordinary beings and sages possess them 6)
First, distinguishing characteristics. The meaning of the four existences is found in the Agamas and extensively explained in the Abhidharma treatises. The karmic consequences of birth and death exist and are not non-existent; therefore, they are called 'existences'. These existences are different. One teaching speaks of four. What are these four names? First, there is the existence of birth (bhava). Second, there is the existence of death (marana). Third, there is the original existence. Fourth, there is the intermediate existence (antarabhava). The initial arising of the retribution is called the existence of birth. The complete exhaustion of the life retribution is called the existence of death. The period after birth and before death is called the original existence. It is called 'original' in contrast to death and the intermediate state. The form of the skandhas received between two bodies is called the intermediate existence. The characteristics of the intermediate existence are subtle. Nine statements distinguish it. First, determine its existence or non-existence. The sutras and treatises differ. In the Abhidharma teachings, the intermediate existence is definitely present. In the Satyasiddhi teachings, it is always definitely absent. The definite assertion of existence or non-existence leads to disputes. Therefore, the Nirvana Sutra says, 'My disciples do not understand my intention and proclaim that the Tathagata teaches that the intermediate existence is definitely present or definitely absent.' What the Mahayana teaches is that existence or non-existence is not fixed. For those with supreme good or heavy evil karma, the retribution is swift, and there is no intermediate existence, such as those who commit the five heinous crimes. For others with remaining karma, it exists. Differing from the fixed assertion, there is no dispute. Second, determine its mode of birth. There are four kinds of birth: from the womb, from eggs, from moisture, and by transformation. All intermediate existences are of the same kind: by transformation. Third, distinguish its form and appearance. The form of the intermediate existence resembles the skandhas of the next birth. The intermediate existence heading towards the heavens resembles the heavens. Even heading towards hell, the intermediate existence resembles hell. Fourth, clarify the size and dimensions of the intermediate existence. As stated in the treatises, the intermediate existence of one to be born as a human is like a knowledgeable child. The intermediate existence heading towards the heavens gradually becomes larger. Thus, the intermediate existence is smaller than the existence of birth, wherever it is heading. This can be understood by analogy to humans. Fifth, distinguish its form and color. As the Bodhisattvabhumi Sutra says, colors have good and bad. Good colors are of two kinds: one is extremely good, like the light of a bright moon; the other is slightly good, like a...
捺衣。惡色亦二。一者極惡。如夜黑闇。二者微惡。如黑羊毛光。然實中陰色萬差。地持且就粗影為言。六明中陰趣向差別。如論中說。地獄中陰。向地獄時。足上頭下。直趣地獄。至地獄中。受報之時。形如人立。諸天中陰。上趣天時。如箭射空。余則倚行。七明中陰相見不同。有人宣說。一切中陰。皆得相見。復有人言。上得見下。下不見上。如此說者。地獄中陰。唯得見於地獄中陰。不見餘者。畜生中陰。能見畜生地獄中陰。不見餘者。乃至天陰。能見一切五趣中陰。八明中陰所食不同。欲界中陰。具足四食。其中段食。還食生陰所食香氣。上界中陰。則無段食。但有識觸意思食等。九明中陰衣服有無。諸天中陰。一向有衣。人中不定。如近佛地諸大菩薩轉輪聖王及白凈比丘尼等。福德殊勝。又具慚愧中陰有衣。餘者則無(此一門竟)。
次明四有時分久近。生有死有時分極短。唯止一念。故雜心云。生有及死有。是各一剎那。本有中有時分。不定。本有極短至一念。長則或經億百千劫。中有長短。人說不同。有人宣說。極短一念。極長七日。如此說者。齊七日來必得生處。若七日來不得生處。前陰滅已更受中陰。有人復說。中陰極長壽七七日。七七日來必得生處。若不得處死而更生。復有人說。壽命不
【現代漢語翻譯】 現代漢語譯本： 奈伊。惡色也有兩種。第一種是極惡，像夜晚的黑暗一樣。第二種是微惡，像黑色羊毛的光澤。然而實際上中陰身的顏色千差萬別。《瑜伽師地論》只是就粗略的影像而言。第六，闡明中陰身趣向的差別。如論中所說，地獄的中陰身，趨向地獄時，腳在上頭在下，直接前往地獄。到達地獄中，受報的時候，形狀像人站立。諸天的中陰身，向上趨向天界時，像箭射向天空。其餘的則依靠行走。第七，闡明中陰身相互看見的情況不同。有人宣說，一切中陰身，都能互相看見。又有人說，上面的能看見下面的，下面的看不見上面的。如此說來，地獄的中陰身，只能看見地獄的中陰身，看不見其他的。畜生的中陰身，能看見畜生和地獄的中陰身，看不見其他的。乃至天人的中陰身，能看見一切五道的中陰身。 第八，闡明中陰身所食用的東西不同。欲界的中陰身，具足四種食。其中的段食，還是食用生陰身所食用的香氣。上界的中陰身，則沒有段食，但有識食、觸食、意思食等。第九，闡明中陰身是否有衣服。諸天的中陰身，一向有衣服。人道的中陰身不一定，如接近佛地的諸大菩薩、轉輪聖王以及清凈的比丘尼等，福德殊勝，又具慚愧心的中陰身有衣服，其餘的則沒有（這一門結束）。 接下來闡明四有（生有、本有、死有、中有）時分的久暫。生有和死有時分極短，只有一念。所以《雜阿含心論》說：『生有和死有，各自只有一個剎那。』本有和中有時分，不一定。本有極短的只有一念，長的或者經歷億百千劫。中有的長短，人們說法不同。有人宣說，極短的只有一念，極長的七日。如此說來，七日之內必定得到出生的處所。如果七日之內沒有得到出生的處所，前陰滅後會再次接受中陰身。有人又說，中陰身最長壽命是七個七日。七個七日之內必定得到出生的處所。如果得不到處所，死亡後會再次出生。又有人說，壽命不確定。
【English Translation】 English version: Nayi. Evil colors are also of two kinds. The first is extremely evil, like the darkness of night. The second is slightly evil, like the luster of black sheep's wool. However, in reality, the colors of the intermediate state (antarabhava) vary greatly. The Yogacarabhumi-sastra only speaks of the rough shadows. Sixth, it clarifies the differences in the destinations of the intermediate state. As stated in the treatise, the intermediate state of hell, when heading towards hell, has its feet up and head down, going directly to hell. When arriving in hell and receiving retribution, its shape is like a standing person. The intermediate state of the heavens, when heading upwards to the heavens, is like an arrow shot into the sky. The rest rely on walking. Seventh, it clarifies the differences in how intermediate beings see each other. Some say that all intermediate beings can see each other. Others say that those above can see those below, but those below cannot see those above. According to this, the intermediate state of hell can only see the intermediate state of hell and cannot see others. The intermediate state of animals can see the intermediate states of animals and hell, but cannot see others. Even the intermediate state of the heavens can see all five realms of intermediate beings. Eighth, it clarifies the differences in what intermediate beings eat. The intermediate state of the desire realm has all four kinds of food. Among them, duana food (physical food) still consumes the fragrance eaten by the sheng yin (the being about to be born). The intermediate state of the upper realms does not have duana food, but has shih (consciousness), chu (contact), and yi si (volition) food, etc. Ninth, it clarifies whether intermediate beings have clothing. The intermediate state of the heavens always has clothing. The intermediate state of humans is uncertain. For example, great Bodhisattvas near the Buddha-lands, cakravartin kings (wheel-turning kings), and pure bhikkhunis (Buddhist nuns), have superior merit and also have clothing in their intermediate state due to their sense of shame. The rest do not have clothing (this section ends). Next, it clarifies the duration of the four bhavas (states of existence): janma-bhava (birth-state), bhava-bhava (life-state), marana-bhava (death-state), and antarabhava (intermediate state). The duration of the janma-bhava and marana-bhava is extremely short, only a single thought-moment. Therefore, the Samayuktabhidharmahrdaya-sastra says: 'The janma-bhava and marana-bhava each last only one ksana (instant)'. The duration of the bhava-bhava and antarabhava is uncertain. The bhava-bhava can be as short as a single thought-moment or as long as hundreds of thousands of kalpas (eons). The length of the antarabhava is described differently by people. Some say that it is as short as a single thought-moment or as long as seven days. According to this, one must obtain a place of birth within seven days. If one does not obtain a place of birth within seven days, the previous yin (skandha) will perish and one will receive another intermediate body. Others say that the longest lifespan of the intermediate state is seven times seven days. Within seven times seven days, one must obtain a place of birth. If one does not obtain a place, one will die and be reborn again. Still others say that the lifespan is uncertain.
定。乃至父母未和合來。常在不滅。此諸說中。后說為善(此二門竟)。
次就三界五道之處分別四有。先就三界辨其通局。生死本有遍通三界。中有不定。小乘法中。欲色界有。無色則無。大乘法中。四空有色。以有色故。亦有中陰。故華嚴中。菩薩鼻根能聞無色宮殿之香。明知有色。次就趣論。當知四有遍通五趣(此三門竟)。
次辨根陰有具不具。陰謂五陰。根謂六根。先就五陰明具不具。生死本有。此三若在欲界之中定具五陰。色無色界大小不同。小乘說。彼色界地中無想天處。有色無心。四空地中。有心無色。不具五陰。余色界天齊具五陰。大乘說。彼無想天處。猶有心想。四空有色。是則三界皆具五陰。故地論言。乃至有頂增長一切五陰苦聚。中有一種。定具五陰。終無缺減。次就六根明具不具。生有之中。唯有意根。所緣之色。未成己體。故無身根。以無身故。亦無眼耳鼻舌等根。死有不定。欲界眾生。漸命終者。唯有身根及與意根。最後滅壞。頓命終者。一念死時六根俱壞。色界眾生。無漸命終。是故死時。六根俱壞。無色眾生。大小不同。小乘說。彼唯有意根。最後滅壞。大乘說。彼猶有形色。與色界同。本有之中。諸根不定。欲界眾生。多具六根。乃至極小。具身及意。色無色界。
【現代漢語翻譯】 現代漢語譯本：確定。乃至父母未和合之前，（神識）常在不滅。這些說法中，后一種說法是正確的（這兩個方面討論完畢）。
接下來就三界五道之處分別四有（四有：生有、本有、死有、中有）。先就三界辨別其普遍性和侷限性。生死本有遍及三界。中有不確定。小乘佛法中，欲界有中有，無色界則沒有。大乘佛法中，四空天（無色界的四個天）有色蘊，因為有色蘊的緣故，也有中陰。所以《華嚴經》中說，菩薩的鼻根能夠聞到無色界宮殿的香氣，明顯可知無色界有色蘊。接下來就趣（六道輪迴的去處）來討論，應當知道四有遍及五趣（五道，即地獄、餓鬼、畜生、人、天）（這三個方面討論完畢）。
接下來辨別根和陰是否具足。陰指五陰（色、受、想、行、識），根指六根（眼、耳、鼻、舌、身、意）。先就五陰說明具足與否。生死本有，這三者如果在欲界之中，一定具足五陰。色界和無色界大小不同。小乘說，色界中的無想天處，有色蘊而沒有心識，四空天中，有心識而沒有色蘊，不具足五陰。其餘色界天都具足五陰。大乘說，無想天處仍然有心想，四空天有色蘊，這樣說來三界都具足五陰。所以《地論》說，乃至有頂天（色界最高天）增長一切五陰苦聚。中有一種，一定具足五陰，始終不會缺少。接下來就六根說明具足與否。生有之中，只有意根，所緣的色法，還沒有成為自己的身體，所以沒有身根，因為沒有身根的緣故，也沒有眼耳鼻舌等根。死有不確定。欲界眾生，漸漸命終的人，只有身根和意根，最後滅壞。頓然命終的人，一念死時六根都壞滅。色界眾生，沒有漸命終，所以死時六根都壞滅。無色界眾生，大小乘說法不同。小乘說，他們只有意根，最後滅壞。大乘說，他們仍然有形色，與色界相同。本有之中，諸根不確定。欲界眾生，多數具足六根，乃至極小的眾生，也具足身根和意根。色界和無色界。
【English Translation】 English version: It is determined. Even before the parents unite, (the consciousness) is constantly present and does not perish. Among these statements, the latter is correct (these two aspects have been discussed).
Next, regarding the locations of the Three Realms and Five Paths, distinguish the Four Bhavas (Four Bhavas: birth bhava, being bhava, death bhava, and intermediate bhava). First, based on the Three Realms, discern their universality and limitations. The birth and death bhavas pervade the Three Realms. The intermediate bhava is uncertain. In the Hinayana (Small Vehicle) teachings, the desire realm has an intermediate bhava, while the formless realm does not. In the Mahayana (Great Vehicle) teachings, the Four Formless Realms (the four heavens of the formless realm) have form aggregates (rupa-skandha), and because they have form aggregates, they also have an intermediate existence. Therefore, in the Avatamsaka Sutra (Flower Garland Sutra), it is said that the nose organ of a Bodhisattva can smell the fragrance of the palaces in the formless realm, clearly indicating that the formless realm has form aggregates. Next, regarding the destinies (the destinations of the six realms of reincarnation), it should be known that the Four Bhavas pervade the Five Destinies (Five Paths, namely hell, hungry ghosts, animals, humans, and gods) (these three aspects have been discussed).
Next, distinguish whether the roots (indriya) and aggregates (skandha) are complete or incomplete. 'Aggregates' refers to the five aggregates (form, feeling, perception, mental formations, consciousness), and 'roots' refers to the six roots (eye, ear, nose, tongue, body, mind). First, regarding the five aggregates, explain whether they are complete or not. The birth and death bhavas, if these three are in the desire realm, they definitely possess the five aggregates. The form and formless realms differ in size. The Hinayana says that in the Realm of No Perception (Asaññasatta) in the form realm, there is form but no mind, and in the Four Formless Realms, there is mind but no form, lacking the five aggregates. The remaining form realm heavens all possess the five aggregates completely. The Mahayana says that in the Realm of No Perception, there is still thought, and the Four Formless Realms have form, so all three realms possess the five aggregates. Therefore, the Dasabhumika Sutra (Treatise on the Ten Stages) says that even in the Peak of Existence (highest heaven of the form realm), all aggregates of suffering increase. The intermediate bhava definitely possesses the five aggregates, and will never lack any. Next, regarding the six roots, explain whether they are complete or not. In the birth bhava, there is only the mind root (mano-indriya). The form that is cognized has not yet become one's own body, so there is no body root (kaya-indriya), and because there is no body, there are also no eye, ear, nose, tongue, etc. roots. The death bhava is uncertain. For beings in the desire realm who gradually die, only the body root and mind root are the last to perish. For those who die suddenly, all six roots perish in the moment of death. Beings in the form realm do not die gradually, so all six roots perish at the time of death. The Hinayana and Mahayana have different explanations for beings in the formless realm. The Hinayana says that they only have the mind root, which is the last to perish. The Mahayana says that they still have form, similar to the form realm. In the being bhava, the roots are uncertain. Most beings in the desire realm possess all six roots, and even the smallest beings possess the body and mind roots. The form and formless realms...
大小不同。小乘說。彼色界地中。除無想處。其餘諸天。齊具六根。無想天中。無其意根。無色界中。單有意根。無餘五種。大乘說。彼色無色界。齊具六根。何故如是。大乘說。彼無想無色有色心故。中有一種。定具六根。無殘缺者。何故如是。中陰身中。受純業果。不受雜業報。故具六根。又中陰身形。色精微無有餘緣壞其根者。故具六根。又六根中。求受生處。是故中陰。定具六根。然此中陰六根猛利。凈過諸天。一切世界。應受生處。見聞無礙。以其求生自在力故(此四門竟)。
次辨四有染凈之義。生有一種。唯染無凈。受生必是煩惱心故。余通染凈。故雜心云。一染三有二。言一染者。是生有也。三有二者。本死及中通染凈也。此乃局論凡夫二乘。若通菩薩願力受生。是則四有皆通染凈(此五門竟)。
次就凡聖分別四有。凡聖雖異。齊具四有。凡夫可知。聖人之中。學具四有。無學唯三。略無生有。無學聖人。更不生故。四有如是。
四識住義四門分別(辨相一 漏無漏分別二 就地分別三 三世分別四)
四識住者。五陰之中色受想行為識所依故名識住。住義云何。依如毗曇。心王之體。依于同時色受想行故名識住。問曰。彼宗心心數法同時相依。何故偏說識依余住不說受
【現代漢語翻譯】 現代漢語譯本：大小乘的觀點不同。小乘認為，在那個地中（指欲界、色界、無色界），除了無想處（Asaññasatta，無色界天之一），其餘諸天都完全具備六根（眼、耳、鼻、舌、身、意）。無想天中，沒有意根（manindriya，意識的根源）。無中（指中陰身），只有意根，沒有其餘五種。大乘認為，在色無**（Rūpāvacara，色界）中，都完全具備六根。為什麼會這樣呢？大乘認為，因為無想天和無色界還有有色心存在。中陰身中，有一種情況是完全具備六根，沒有殘缺的。為什麼會這樣呢？因為中陰身中，所承受的是純粹的業果，不承受夾雜的業報，所以具備六根。而且中陰身形色精微，沒有其他因緣可以損壞它的根，所以具備六根。又因為六根在中陰身中尋求受生之處，所以中陰身一定具備六根。然而，這中陰身的六根非常猛利，清凈勝過諸天，對於一切世界應該受生之處，見聞都沒有障礙，因為他們有尋求出生的自在力量（以上是四個方面的討論）。 接下來辨別四有（catasso bhavā，生有、本有、死有、中有）的染凈之義。生有（uppattibhava，出生的階段）只有染污而沒有清凈，因為受生必定是煩惱心。其餘的則通於染污和清凈。所以《雜心論》說：『一種是染污，三種是有兩種。』說『一種是染污』，指的是生有。『三種是有兩種』，指的是本有（pabbhava，生命存在的階段）、死有（maranabhava，死亡的階段）和中有（antrabhava，中陰階段），它們通於染污和清凈。這只是侷限於凡夫和二乘（聲聞、緣覺）。如果通於菩薩的願力受生，那麼四有都通於染污和清凈（以上是五個方面的討論）。 接下來就凡夫和聖人分別四有。凡夫和聖人雖然不同，但都具備四有。凡夫的情況可以理解。聖人之中，有學的聖人具備四有，無學的聖人只有三種，省略了生有。因為無學的聖人不再受生。四有的情況就是這樣。 四識住（cattāri viññāṇatthitāni，四種意識的住所）的意義從四個方面來分別（辨別體相為第一，有漏無漏的分別第二，就地來分別第三，三世的分別第四）。 四識住，在五陰（pañcakkhandha，色、受、想、行、識）之中，色、受、想、行是識所依止的地方，所以稱為識住。『住』的意義是什麼呢？根據毗曇宗的觀點，心王（cittaraja，主要的心識）的本體，是依靠同時存在的色、受、想、行，所以稱為識住。有人問：他們宗派認為心和心所法（cetasika，心理作用）是同時相互依靠的，為什麼偏偏說識依靠其他而住，而不說受
【English Translation】 English version: The views of the Lesser Vehicle and the Greater Vehicle differ. The Lesser Vehicle says that in that realm (referring to the Desire Realm, Form Realm, and Formless Realm), except for the Realm of Non-Perception (Asaññasatta, one of the heavens in the Formless Realm), all other heavens fully possess the six faculties (eye, ear, nose, tongue, body, and mind). In the Realm of Non-Perception, there is no mind faculty (manindriya, the source of consciousness). In the intermediate state (referring to the intermediate existence, or antarabhava), there is only the mind faculty, without the other five. The Greater Vehicle says that in the Form Realm (Rūpāvacara), all fully possess the six faculties. Why is this so? The Greater Vehicle believes that because the Realm of Non-Perception and the Formless Realm still have the mind with form. In the intermediate state, there is a condition where all six faculties are fully present, without any deficiency. Why is this so? Because in the intermediate state, what is received is the pure result of karma, not mixed karmic retribution, so it possesses the six faculties. Moreover, the form and color of the intermediate being are subtle, and there are no other conditions that can damage its faculties, so it possesses the six faculties. Furthermore, because the six faculties in the intermediate state seek a place to be reborn, the intermediate being certainly possesses the six faculties. However, the six faculties of this intermediate being are very sharp and pure, surpassing the heavens. There is no obstruction to seeing and hearing in all the worlds where they should be born, because they have the power of freedom to seek birth (the above is the discussion of four aspects). Next, we distinguish the defiled and pure meanings of the four existences (catasso bhavā, birth existence, life existence, death existence, intermediate existence). Birth existence (uppattibhava, the stage of birth) is only defiled and not pure, because being born is necessarily with a defiled mind. The others are common to both defiled and pure. Therefore, the Treatise on the Summary of the Abhidharma says: 'One is defiled, and three have two.' Saying 'One is defiled' refers to birth existence. 'Three have two' refers to life existence (pabbhava, the stage of life), death existence (maranabhava, the stage of death), and intermediate existence (antrabhava, the intermediate stage), which are common to both defiled and pure. This is only limited to ordinary beings and the Two Vehicles (Śrāvaka and Pratyekabuddha). If it extends to the rebirth of Bodhisattvas through vows, then all four existences are common to both defiled and pure (the above is the discussion of five aspects). Next, we distinguish the four existences based on ordinary beings and sages. Although ordinary beings and sages are different, they all possess the four existences. The situation of ordinary beings is understandable. Among the sages, the sages who are still learning possess the four existences, while the sages who have completed their learning only have three, omitting birth existence. Because the sages who have completed their learning are no longer reborn. The situation of the four existences is like this. The meaning of the four abodes of consciousness (cattāri viññāṇatthitāni, four stations of consciousness) is distinguished from four aspects (distinguishing the characteristics as the first, distinguishing between defiled and undefiled as the second, distinguishing based on the realms as the third, and distinguishing based on the three times as the fourth). The four abodes of consciousness, among the five aggregates (pañcakkhandha, form, feeling, perception, mental formations, and consciousness), form, feeling, perception, and mental formations are the places where consciousness relies, so they are called abodes of consciousness. What is the meaning of 'abode'? According to the view of the Vaibhāṣika school, the essence of the mind-king (cittaraja, the main consciousness) relies on the simultaneously existing form, feeling, perception, and mental formations, so it is called an abode of consciousness. Someone asks: Their school believes that the mind and mental factors (cetasika, mental functions) are simultaneously interdependent, why do they specifically say that consciousness relies on others to abide, and not say that feeling
等依余住乎。釋言。住義理實齊通。但識是王故偏說之。又破外道識依神住故說識住。若依成實。心起前後。不說同時相依而住。但說心識緣餘四陰。緣而愛著。故名識住。問曰。彼宗貪在行心識中無貪。云何經中說為識住。釋言。依彼貪有二種。一者起貪唯在行心。二者性貪遍在四心。性貪通故識中有之故得就識說為識住。何者性貪取性煩惱。執著境界故名性貪。問曰。性貪既通四心。以何義故偏說識住不說受住想行住等。釋言。住義理通四心。今以三義偏說識住。一以初類后。識心在初。但言識住。余類可知。故不具論。二舉弱顯強。就四心中。識心取性最為微弱。乃至行心取性最強。就弱說住。增強可知。故闕不論。三為破外道說識依神故名識住。以彼外道多取心識依神我故。問曰。若言貪故住者。何故論言喜潤故住。釋言。理實貪著故住。貪心必由前喜而生。故說喜潤。又后貪中。猶有喜義。助成彼貪。故說喜潤。問曰。前說性貪故住。性貪常有。何假喜潤。釋言。識中所有性貪。是前行中重貪氣分。彼前行中增上重貪。由喜潤生。識中性貪。從本論之。故曰喜潤。問曰。色等望於何識說為識住。若依毗曇。通望六識說為識住。成實法中。人解不同。有人釋言。唯望意地行心說住。以彼行中貪愛強故。又人復
【現代漢語翻譯】 現代漢語譯本 『等依余住乎？』（是否因為依賴於其他而存在？） 釋言：『住』（存在）的意義在義理上是普遍相通的，但因為『識』（vijnana，了別）是主導，所以偏重說明它。另外，爲了破斥外道認為『識』依賴於神而存在的觀點，所以說『識住』（vijnana-sthiti，識的住處）。如果按照成實宗（Satya-siddhi-śāstra）的觀點，心念的生起是前後相續的，不是同時相互依賴而存在的。只是說心識緣于其餘四蘊（skandha，蘊），因為緣而產生愛著，所以稱為『識住』。 問：彼宗認為貪（raga，貪慾）存在於行蘊（samskara-skandha，行蘊）中，識蘊（vijnana-skandha，識蘊）中沒有貪，為什麼經中說為『識住』？ 釋言：按照他們的觀點，貪有兩種：一種是生起的貪，只存在於行蘊心中；另一種是自性貪，普遍存在於四蘊心中。因為自性貪是普遍存在的，所以識蘊中也有，因此可以就識蘊來說『識住』。什麼是自性貪呢？就是取著自性的煩惱，執著于境界，所以稱為自性貪。 問：既然自性貪普遍存在於四蘊心中，為什麼偏偏說『識住』，而不說受住（vedana-sthiti，受的住處）、想住（samjna-sthiti，想的住處）、行住（samskara-sthiti，行的住處）等呢？ 釋言：『住』的意義在義理上是普遍相通於四蘊心的，現在用三種理由偏重說明『識住』：第一，用最初的來類推後面的。識心在最初，只說『識住』，其餘的可以類推得知，所以不全部論述。第二，舉出微弱的來顯示強大的。在四蘊心中，識心取著自性最為微弱，乃至行心取著自性最為強烈。就微弱的來說『住』，增強的可以知道，所以省略不談。第三，爲了破斥外道認為『識』依賴於神我而存在的觀點，所以說『識住』。因為那些外道大多認為心識依賴於神我。 問：如果說因為貪而『住』，為什麼論中說因為喜（priti，喜悅）的滋潤而『住』？ 釋言：理實上是因為貪著而『住』。貪心必定由之前的喜而產生，所以說喜的滋潤。而且在後來的貪中，仍然有喜的意義，幫助促成那個貪，所以說喜的滋潤。 問：前面說因為自性貪而『住』，自性貪是常有的，為什麼需要喜的滋潤？ 釋言：識蘊中所有的自性貪，是之前行蘊中強烈的貪的氣分。之前行蘊中增長的強烈貪，由喜的滋潤而生。識蘊中的自性貪，從根本上來說，所以說喜的滋潤。 問：色（rupa，色蘊）等相對於哪個識來說是『識住』？如果按照毗曇宗（Abhidharma，阿毗達磨）的觀點，普遍相對於六識（sad-vijnana，六識）來說是『識住』。在成實宗的法義中，人們的理解不同。有人解釋說，僅僅相對於意地（mano-dhatu，意識界）的行心來說是『住』，因為那個行蘊中的貪愛強烈。又有人認為
【English Translation】 English version 『Do they abide depending on something else?』 The explanation is: The meaning of 『abiding』 (sthiti) is universally applicable in terms of principle, but because 『consciousness』 (vijnana) is the primary one, it is emphasized. Also, to refute the externalist view that 『consciousness』 abides depending on a self, it is said 『vijnana-sthiti』 (abode of consciousness). According to the Satyasiddhi-śāstra (Treatise on the Establishment of Truth), the arising of thoughts is a continuous sequence, not simultaneous and mutually dependent. It only says that consciousness is conditioned by the other four skandhas (aggregates), and because of this conditioning, attachment arises, hence it is called 『vijnana-sthiti』. Question: Their school believes that raga (greed) exists in the samskara-skandha (aggregate of mental formations), and there is no greed in the vijnana-skandha (aggregate of consciousness), so why does the sutra say 『vijnana-sthiti』? The explanation is: According to their view, there are two types of greed: one is the greed that arises, which only exists in the samskara-skandha; the other is inherent greed, which universally exists in the four skandhas. Because inherent greed is universal, it also exists in the vijnana-skandha, so it can be said 『vijnana-sthiti』 with respect to consciousness. What is inherent greed? It is the affliction of grasping at inherent nature, clinging to objects, hence it is called inherent greed. Question: Since inherent greed universally exists in the four skandhas, why specifically say 『vijnana-sthiti』, and not vedana-sthiti (abode of feeling), samjna-sthiti (abode of perception), samskara-sthiti (abode of mental formations), etc.? The explanation is: The meaning of 『abiding』 is universally applicable to the four skandhas. Now, we emphasize 『vijnana-sthiti』 for three reasons: First, we use the first to infer the later ones. Consciousness is the first, so we only say 『vijnana-sthiti』, and the rest can be inferred, so we don't discuss them all. Second, we use the weak to reveal the strong. Among the four skandhas, consciousness grasping at inherent nature is the weakest, while the samskara-skandha grasping at inherent nature is the strongest. We talk about 『abiding』 with respect to the weak, and the strengthened can be known, so we omit it. Third, to refute the externalist view that 『consciousness』 abides depending on a self, it is said 『vijnana-sthiti』. Because those externalists mostly believe that consciousness depends on a self. Question: If it is said that 『abiding』 is because of greed, why does the treatise say that 『abiding』 is because of the moisture of priti (joy)? The explanation is: In principle, 『abiding』 is because of attachment. Greed must arise from previous joy, so it is said to be moistened by joy. Moreover, in later greed, there is still the meaning of joy, which helps to promote that greed, so it is said to be moistened by joy. Question: Earlier it was said that 『abiding』 is because of inherent greed, and inherent greed is constant, so why is the moisture of joy needed? The explanation is: The inherent greed in consciousness is the residual energy of strong greed in the previous samskara-skandha. The increased strong greed in the previous samskara-skandha arises from the moisture of joy. The inherent greed in consciousness, from the root, is said to be moistened by joy. Question: With respect to which consciousness is rupa (form), etc., said to be 『vijnana-sthiti』? According to the Abhidharma school, it is universally said to be 『vijnana-sthiti』 with respect to the six consciousnesses (sad-vijnana). In the teachings of the Satyasiddhi-śāstra, people's understanding differs. Some explain that it is only said to be 『abiding』 with respect to the samskara-skandha of the mano-dhatu (mind element), because the greed in that samskara-skandha is strong. Others think that
言。通望六識行心說住。以前三心無貪愛故。此皆不然。經說識住不言行住。云何說言望行心住。人復釋言。彼宗之中想受及行。是通名識。故云識住。若言行心是通名識說識住者。論通非別。云何得分四識住異。當知。成實亦望六識說為識住。何以得知。毗曇法中。通望六識說為識住。成實不非。明知。共用。又六識中性貪義等住著不殊。故通望之以說識住。問曰。若言通望六識說識住者。六識之心局緣一色不緣余法。云何得有四種識住。釋言。通望六識之心說四識住。非謂一一皆具四住。又問。五識局在一念。云何名住。此言住者。住著名住著。不以經停說為住故。一念五識。亦得名住。問曰。何故唯說色受想行等陰以為識住。不還說識以為識住。若依毗曇。識是心王。兩王不併。故不說識以為識住。若依成實。識時少識。故不說識以為識住。云何少識。六識之中唯有意識通具續念。自餘五識局在一念。不通相續。不如六想六受六行並通續念。故曰少識。少故不論。又復為分能住所住兩義差別故。不說識以為識住(此一門竟)。
次就有漏無漏分別。有漏四陰。望有漏識名為識住。無漏則非。何故如是。毗曇釋言。無漏之法。壞有漏識。故非識住。又無漏識。厭有漏法。亦非識住。又無漏識。于無漏法。亦
【現代漢語翻譯】 現代漢語譯本：他說，通過觀察六識的活動，將『行心』稱為『住』。因為前三種心沒有貪愛，所以這種說法是不對的。經文中說的是『識住』，沒有說『行住』，為什麼說觀察『行心』就是『住』呢？有人又解釋說，在他們的宗派中，想、受和行，都可以統稱為『識』，所以說是『識住』。如果說『行心』是統稱的『識』，所以說是『識住』，那麼這是總的說法，不是分別的說法。怎麼能區分四種『識住』的差異呢？應當知道，成實宗也是通過觀察六識，來說明什麼是『識住』。怎麼知道的呢？在毗曇宗的教法中，也是通過觀察六識來說明什麼是『識住』，成實宗並沒有反對，這說明他們是共同使用的。而且，在六識中，貪愛的性質等，對於『住著』來說沒有區別，所以通過觀察六識來說明什麼是『識住』。有人問：如果說通過觀察六識來說明什麼是『識住』，那麼六識的心侷限於緣取一種顏色，不能緣取其他法，怎麼會有四種『識住』呢？解釋說：通過觀察六識的心來說明四種『識住』，不是說每一種識都具備四種『住』。又有人問：五識侷限於一個念頭，怎麼能稱為『住』呢？這裡說的『住』，是指『住著』的『住著』，不是指經過停留的『住』，所以即使是一個念頭的五識，也可以稱為『住』。有人問：為什麼只說色、受、想、行等陰作為『識住』，而不說識作為『識住』呢？如果按照毗曇宗的觀點，識是心王，兩個王不能並存，所以不說識作為『識住』。如果按照成實宗的觀點，識是『少識』，所以不說識作為『識住』。什麼是『少識』呢？在六識中，只有意識能夠貫通持續的念頭，其餘五識侷限於一個念頭，不能貫通相續，不如六想、六受、六行都能貫通持續的念頭，所以說是『少識』。因為『少』，所以不討論。而且，爲了區分能住和所住兩種含義的差別，所以不說識作為『識住』（這一門討論結束）。 接下來從有漏和無漏的角度進行區分。有漏的色、受、想、行四陰，對於有漏的識來說，可以稱為『識住』，而無漏的則不是。為什麼這樣呢？毗曇宗解釋說，無漏的法，會破壞有漏的識，所以不是『識住』。而且，無漏的識，厭惡有漏的法，也不是『識住』。而且，無漏的識，對於無漏的法，也
【English Translation】 English version: He said that by observing the activities of the six consciousnesses (六識, liùshì, six types of consciousness), 'action-mind' (行心, xíngxīn) is referred to as 'abiding' (住, zhù). Because the first three minds have no greed or attachment, this statement is incorrect. The sutra speaks of 'consciousness-abiding' (識住, shízhù), not 'action-abiding' (行住, xíngzhù), so why say that observing 'action-mind' is 'abiding'? Someone further explained that in their school, perception (想, xiǎng), sensation (受, shòu), and volition (行, xíng) can all be collectively called 'consciousness' (識, shí), so it is called 'consciousness-abiding'. If 'action-mind' is a collective term for 'consciousness', and therefore it is called 'consciousness-abiding', then this is a general statement, not a specific one. How can the differences between the four types of 'consciousness-abiding' be distinguished? It should be known that the Satyasiddhi School (成實宗, Chéngshízōng) also explains what 'consciousness-abiding' is by observing the six consciousnesses. How is this known? In the teachings of the Abhidharma School (毗曇宗, Pítánzōng), 'consciousness-abiding' is also explained by observing the six consciousnesses, and the Satyasiddhi School did not object, indicating that they are using it in common. Moreover, in the six consciousnesses, the nature of greed and so on are no different with regard to 'attachment' (住著, zhùzhuó), so 'consciousness-abiding' is explained by observing the six consciousnesses. Someone asked: If 'consciousness-abiding' is explained by observing the six consciousnesses, then the mind of the six consciousnesses is limited to perceiving one color and cannot perceive other dharmas (法, fǎ, phenomena), so how can there be four types of 'consciousness-abiding'? It is explained that the four types of 'consciousness-abiding' are explained by observing the minds of the six consciousnesses, not that each consciousness possesses all four 'abidings'. Someone also asked: The five consciousnesses (五識, wǔshì, the five sense consciousnesses) are limited to one thought-moment, so how can they be called 'abiding'? The 'abiding' here refers to the 'attachment' of 'attachment', not the 'abiding' of passing through and staying, so even the five consciousnesses of one thought-moment can be called 'abiding'. Someone asked: Why are only the aggregates (陰, yīn) of form (色, sè), sensation (受, shòu), perception (想, xiǎng), and volition (行, xíng) said to be 'consciousness-abiding', and not consciousness (識, shí) itself? According to the view of the Abhidharma School, consciousness is the mind-king (心王, xīnwáng), and two kings cannot coexist, so consciousness is not said to be 'consciousness-abiding'. According to the view of the Satyasiddhi School, consciousness is 'less consciousness' (少識, shǎoshí), so consciousness is not said to be 'consciousness-abiding'. What is 'less consciousness'? Among the six consciousnesses, only the mind consciousness (意識, yìshì) can connect continuous thoughts, while the other five consciousnesses are limited to one thought-moment and cannot connect continuously, unlike the six perceptions, six sensations, and six volitions, which can all connect continuous thoughts, so it is called 'less consciousness'. Because it is 'less', it is not discussed. Moreover, in order to distinguish the difference between the two meanings of the abider and the abode, consciousness is not said to be 'consciousness-abiding' (This discussion ends). Next, a distinction is made from the perspective of defiled (有漏, yǒulòu) and undefiled (無漏, wúlòu). The four defiled aggregates of form, sensation, perception, and volition can be called 'consciousness-abiding' for defiled consciousness, but not for undefiled consciousness. Why is this so? The Abhidharma School explains that undefiled dharmas destroy defiled consciousness, so they are not 'consciousness-abiding'. Moreover, undefiled consciousness detests defiled dharmas, so it is also not 'consciousness-abiding'. Moreover, undefiled consciousness, with regard to undefiled dharmas, also
不貪著。故非識住。有漏之識。于有漏法樂著不捨。故名識住。成實亦同(此二門竟)。
次就諸地分別識住。地謂九地。始從欲界乃至悲想。若依毗曇。要當地法望當地識說為識住。異地則非。粗細別故。若如是者。依下地身起上心時。下地之身。應非識住。論自釋言。住相成就。猶名識住。若依成實。莫問自地及與他地。但有緣著。斯名識住(此三門竟)。
次就三世分別住義。若依毗曇。於三世中。同時相依。斯名識住。異時則非。若依成實。於三世莫問同時及與異時。但令緣著。皆是識住。不簡前四識住義。略之云爾。
四食義兩門分別(辨相一 就起分別二)
言四食者。所謂段食觸食思食及與識食。此之四食。論釋不同。若依成實。羹飯等事名為段食。冷暖等名為觸食。或有眾生。以思活命。名為思食。雖有此言。不知何思。有人釋言。過去業思。是其命根。令命不斷。說為思食。若如是者。一切眾生所有壽命。皆由往思。不應言無。或當應以彼現在思想而活命者。說為思食。如思玄妙得不死等。有漏識心命報不壞名為識食。若依毗曇。欲界地中香味觸等。是其段食。心數法中有漏觸數。能知一切心心數法。令法今不散壞說為觸食。有漏思數起后不絕說為思食。有漏心識。是其
【現代漢語翻譯】 現代漢語譯本：不貪戀執著，因此不是識住（Śikṣā）。有煩惱的意識，對於有煩惱的法樂於執著不捨，所以叫做識住。成實論（Satya-siddhi-śāstra）的觀點也相同（以上兩種解釋完畢）。
接下來從諸地（Bhūmi）來分別識住。地是指九地，從欲界（Kāma-dhātu）開始，直到悲想天（Bhavāgra）。如果按照毗曇宗（Abhidharma），必須是同一地的法，針對同一地的識，才能說是識住，不同地則不是，因為粗細不同。如果這樣說，當下地之身生起上地之心時，下地之身，應該不是識住。論中自己解釋說，住的相狀成就，仍然叫做識住。如果按照成實論，不論是自地還是他地，只要有緣著，就叫做識住（以上三種解釋完畢）。
接下來從三世來分別住的意義。如果按照毗曇宗，在三世中，同時相互依存，才叫做識住，不同時則不是。如果按照成實論，在三世中，不論是同時還是不同時，只要有緣著，都是識住。不區分前面四種識住的意義，簡略地說到這裡。
四食的意義從兩方面來分別（辨別相狀為一，就生起分別二）。
所說的四食，就是段食（Kabalīkāra āhāra）、觸食（Sparśa āhāra）、思食（Manas-saṃcetanā āhāra）以及識食（Vijñāna āhāra）。這四種食，論中的解釋不同。如果按照成實論，羹飯等事物叫做段食，冷暖等叫做觸食。或者有些眾生，以思念來維持生命，叫做思食。雖然有這種說法，但不知道是什麼思念。有人解釋說，過去業的思念，是其命根，使生命不斷絕，所以說是思食。如果這樣說，一切眾生的所有壽命，都由過去的思念而來，不應該說沒有。或者應當以現在思想而活命的人，說是思食，如思念玄妙而得到不死等。有煩惱的識心，使命報不壞，叫做識食。如果按照毗曇宗，欲界地中的香味觸等，是其段食。心數法中有煩惱的觸數，能知一切心心數法，使法現在不散壞，說是觸食。有煩惱的思數，生起后不絕，說是思食。有煩惱的意識，是其
【English Translation】 English version: Not being greedy and attached, therefore it is not Śikṣā (consciousness-dwelling). Consciousness with outflows (āsrava), delights in and is attached to dharmas with outflows, and does not abandon them, hence it is called Śikṣā. The Satya-siddhi-śāstra (Treatise on the Accomplishment of Truth) also holds the same view (these two explanations are complete).
Next, distinguish consciousness-dwelling from the perspective of the nine Bhūmis (planes of existence). The Bhūmis refer to the nine planes, starting from the Kāma-dhātu (desire realm) up to Bhavāgra (the peak of existence). According to the Abhidharma, only when the dharma of a particular plane is directed towards the consciousness of that same plane can it be called consciousness-dwelling; it is not so for different planes, because of the difference in coarseness and fineness. If this is the case, when a mind of a higher plane arises in a body of a lower plane, the body of the lower plane should not be consciousness-dwelling. The treatise itself explains that when the characteristic of dwelling is accomplished, it is still called consciousness-dwelling. According to the Satya-siddhi-śāstra, regardless of whether it is one's own plane or another plane, as long as there is attachment, it is called consciousness-dwelling (these three explanations are complete).
Next, distinguish the meaning of dwelling from the perspective of the three times (past, present, and future). According to the Abhidharma, only when they are simultaneously interdependent in the three times is it called consciousness-dwelling; it is not so if they are at different times. According to the Satya-siddhi-śāstra, regardless of whether they are simultaneous or at different times in the three times, as long as there is attachment, it is all consciousness-dwelling. It does not distinguish the meaning of the previous four types of consciousness-dwelling; it is briefly stated here.
The meaning of the four kinds of nutriment is distinguished from two aspects (discriminating the characteristics is one, distinguishing based on arising is two).
The so-called four kinds of nutriment are Kabalīkāra āhāra (physical nutriment), Sparśa āhāra (nutriment of contact), Manas-saṃcetanā āhāra (nutriment of volition), and Vijñāna āhāra (nutriment of consciousness). The explanations of these four kinds of nutriment differ in the treatises. According to the Satya-siddhi-śāstra, things like soup and rice are called physical nutriment, and things like cold and warmth are called nutriment of contact. Or some beings maintain their lives by thought, which is called nutriment of volition. Although there is this saying, it is not known what kind of thought it is. Some explain that the thought of past karma is its life-root, causing life to continue without interruption, so it is called nutriment of volition. If this is the case, all the lives of all beings come from past thoughts, and it should not be said that there is none. Or it should be said that those who live by present thoughts are called nutriment of volition, such as thinking about the profound and attaining immortality, etc. Consciousness with outflows (āsrava) that causes the retribution of life to not be destroyed is called nutriment of consciousness. According to the Abhidharma, the flavors, fragrances, and tactile sensations in the Kāma-dhātu (desire realm) are its physical nutriment. Among the mental factors, the number of contacts with outflows can know all mental factors, causing the dharma to not be scattered and destroyed now, which is called nutriment of contact. The number of volitions with outflows that arise and do not cease is called nutriment of volition. Consciousness with outflows is its
心王。能令一切諸心數法住持不壞。說為識食。問曰。無漏何故非食。釋言。無漏壞相續相。是故非食(此一門竟)。
次就趣論。先論生陰。地獄之中。論釋不同。若依成實。但有識食。毗曇法中。具有四食。彼說。地獄吞熱鐵等能壞飢餓。即為段食。餘三心法常有可知。鬼畜兩趣齊具四食。人中不定。若有心者。皆具四食。滅心之者。論說不同。若依毗曇。段食餘勢令身不壞。更無餘食。故彼宗中入滅定者。遠至七日即須出定。若過七日。段食勢盡。起則身壞成實法中。滅心之者。現雖無心識得在故。猶名識食。以識食故。入滅定雖逕多時身亦不壞。天中不定。欲界諸天。與人相似。色界諸天。若依成實。唯有識食。毗曇法中。彼有心者。唯無段食。有餘三種。若滅心者。四食俱無。無色界天。與色界中有心者同。無色界中。無滅心故。生陰如是。次辨中陰。成實法中。一切中陰。唯有識食。毗曇不定。欲界中陰。具有四食。隨其所起。還食彼趣所食香氣。以為段食。餘三心法有之可知。色界中陰。唯無段食。有餘三種。彼說。中陰雖有三食。思食最增。以求生故。四食如是。
五陰義七門分別(釋名一 辨相二 先後次第三 三性分別四 漏無漏分別五 常無常分別六 三界有無七)
第一
【現代漢語翻譯】 現代漢語譯本：心王（心識的主體）。能夠使一切心所法（與心識相關的心理現象）保持住而不壞滅，這被稱為識食（維持生命的精神食糧）。問：為什麼無漏（超越煩惱的狀態）不是食？答：因為無漏會破壞相續（生命流轉），所以不是食。（這一部分結束）
接下來討論趣（生命輪迴的去處）。首先討論生陰（出生時的五陰）。在地獄之中，對此的解釋不同。如果按照《成實論》，則只有識食。在毗曇（佛教論藏）的觀點中，則具有四食。他們認為，地獄眾生吞食熱鐵等物能夠消除飢餓，這就是段食（維持色身的物質食糧）。其餘三種心法（觸食、思食、識食）常有，這是可以理解的。鬼道和畜生道都具有四食。人道則不一定，如果還有心識，就具有四食。對於滅心（進入無心定）的人，對此的說法不同。如果按照毗曇，段食的餘力能夠使身體不壞滅，沒有其餘的食。因此，在他們的宗派中，進入滅盡定的人，最遠到七天就必須出定。如果超過七天，段食的力量耗盡，起身時身體就會壞滅。在《成實論》中，滅心的人，現在雖然沒有心識，但是識還在，所以仍然稱為識食。因為有識食的緣故，進入滅盡定即使經過很長時間，身體也不會壞滅。天道的情況不確定。欲界諸天，與人道相似。諸天（色界天），如果按照《成實論》，則只有識食。在毗曇的觀點中，他們有心識的，唯獨沒有段食，有其餘三種。如果滅心的，四食都沒有。無天（無色界天），與中有心識的眾生相同。無中（無色界中），因為沒有滅心的情況。 生陰的情況如上所述。接下來辨析中陰（死亡到投生之間的過渡期）。在《成實論》中，一切中陰都只有識食。毗曇的觀點不確定。欲界的中陰，具有四食，隨著他們所起的念頭，還會食用他們將要投生之處的食物的香氣，作為段食。其餘三種心法是存在的，這是可以理解的。**中陰，唯獨沒有段食，有其餘三種。他們認為，中陰雖然有三種食，思食最為重要，因為他們需要尋求投生。四食的情況如上所述。
五陰的意義從七個方面分別解釋：（一、解釋名稱，二、辨別體相，三、先後次第，四、三性分別，五、有漏無漏分別，六、常無常分別，七、三界有無）
第一
【English Translation】 English version: The Mind-King (the principal entity of consciousness). It can enable all mental functions (mental phenomena related to consciousness) to remain and not be destroyed, and this is called Consciousness-Nutriment (spiritual sustenance that maintains life). Question: Why is the unconditioned (state beyond afflictions) not nutriment? Answer: Because the unconditioned destroys continuity (the cycle of life), therefore it is not nutriment. (This section ends)
Next, we discuss the realms of existence (destinations of life's cycle). First, we discuss the arising of the aggregates at birth. In hell, the explanations differ. According to the Satyasiddhi School, there is only Consciousness-Nutriment. In the Abhidharma (Buddhist doctrinal treatises), there are four types of nutriment. They say that beings in hell swallowing hot iron, etc., can eliminate hunger, and this is Material Nutriment (physical sustenance that maintains the body). The other three mental functions (Contact-Nutriment, Volition-Nutriment, Consciousness-Nutriment) are always present and understandable. The realms of ghosts and animals both have all four types of nutriment. The human realm is uncertain; if there is still consciousness, then there are four types of nutriment. For those who have extinguished consciousness (entered a state of no-mind), the explanations differ. According to the Abhidharma, the remaining power of Material Nutriment can prevent the body from decaying, and there is no other nutriment. Therefore, in their school, those who enter cessation meditation must emerge from meditation within seven days at the latest. If it exceeds seven days, the power of Material Nutriment is exhausted, and the body will decay upon arising. In the Satyasiddhi School, those who have extinguished consciousness, although they currently have no consciousness, the consciousness is still present, so it is still called Consciousness-Nutriment. Because of Consciousness-Nutriment, even if one enters cessation meditation for a long time, the body will not decay. The situation in the heavens is uncertain. The desire realm heavens are similar to the human realm. The form realm heavens, according to the Satyasiddhi School, only have Consciousness-Nutriment. In the Abhidharma view, those who have consciousness only lack Material Nutriment and have the other three. If consciousness is extinguished, all four types of nutriment are absent. The formless realm heavens are the same as beings in the intermediate state with consciousness. In the formless realm, there is no extinction of consciousness. The situation of the arising of the aggregates at birth is as described above. Next, we analyze the intermediate state (the transitional period between death and rebirth). In the Satyasiddhi School, all intermediate beings only have Consciousness-Nutriment. The Abhidharma view is uncertain. Intermediate beings in the desire realm have four types of nutriment. According to their arising thoughts, they also consume the fragrance of the food of the realm they are about to be reborn into, as Material Nutriment. The other three mental functions are present and understandable. Intermediate beings only lack Material Nutriment and have the other three. They say that although intermediate beings have three types of nutriment, Volition-Nutriment is the most important because they need to seek rebirth. The situation of the four types of nutriment is as described above.
The meaning of the five aggregates is explained separately from seven aspects: (1. Explaining the names, 2. Distinguishing the characteristics, 3. Order of sequence, 4. Distinguishing the three natures, 5. Distinguishing the conditioned and unconditioned, 6. Distinguishing the permanent and impermanent, 7. Presence or absence in the three realms)
First
釋名。言五陰者。所謂色受想行識也。質礙名色。又復形現亦名為色。領納稱受。毗曇亦言覺知名受。取相名想。毗曇亦言順知名想起作名行。了別名識。毗曇亦云分別名識。此之五種。經名為陰。亦名為眾。聚積名陰。陰積多法。故複名眾。問曰。一色一受想等無多聚積。云何名陰而複名眾。釋言。此等陰積之分故名為陰。多中之分故複名眾。如眾僧中請得一人名請眾僧。此亦如是(此一門竟)。
次辨體相。色陰之體。離合不定。總唯一色。或分為二。一內二外。眼等五根。是其內色。色等六塵。是其外色。或分為三。如毗曇說。一可見對。謂眼所行青黃等色。二不可見有對。謂耳鼻舌身所行之色。三不可見無對之色。意根所行無作之色。前二種色。為其對礙色根所對故名有對。后一無作。不為對礙色根所對故名無對。成實法中。宣說無作非色心故。唯有前二。略無第三。或分為六。所謂色聲香味觸法六塵色也。前五可知。法塵色者。若依毗曇。五根無作是法塵色。成實法中。過未五塵五根四大假名之色。是法塵色。或分為十。如涅槃說。故彼經中上下數處皆說十色。五根五塵。是其十也。彼經何故不說無作。彼說。無作但是色法非是色事。成身相微故陰不彰。或分十一。如毗曇說。五根五塵及無作色。是
【現代漢語翻譯】 現代漢語譯本： 解釋名稱。所說的五陰（Panca-khandha，構成個體存在的五種要素：色、受、想、行、識）是什麼呢？有質礙的稱為色（Rupa，物質、形體）。又，顯現形相也稱為色。領納感受稱為受（Vedana，感覺）。毗曇（Abhidhamma，論藏）也說，覺知名為受。取著相狀名為想（Sanna，知覺、表象）。毗曇也說，隨順知名為想，起作名為行（Sankhara，意志、行為）。了別認識名為識（Vinnana，意識）。毗曇也說，分別名為識。這五種，在經中稱為陰（Khandha，蘊），也稱為眾（Samuha，集合）。聚積名為陰，陰積聚多種法，所以又稱為眾。有人問：一種色、一種受、一種想等，沒有多種聚積，為什麼稱為陰，又稱為眾呢？解釋說：這些是陰積聚的一部分，所以稱為陰；是眾多中的一部分，所以又稱為眾。如同在眾僧中請得一人，也名為請眾僧。這裡也是如此（這一門結束）。
其次辨別體相。色陰的體性，離散聚合不定，總的來說只有一個色。或者分為二，一內二外。眼等五根（五種感覺器官：眼、耳、鼻、舌、身），是其內色。色等六塵（六種感覺對像：色、聲、香、味、觸、法），是其外色。或者分為三，如毗曇所說。一可見有對，指眼睛所見的青黃等色。二不可見有對，指耳鼻舌身所感受的色。三不可見無對之色，指意根（Manas，意識的根源）所感受的無作色（Avijnapti-rupa，無表色，即由業力所產生的、不可見的物質形態）。前兩種色，因為是對礙色根所對，所以名為有對。后一種無作，不為對礙色根所對，所以名為無對。成實論（Satyasiddhi-sastra）中，宣說無作不是色也不是心，所以只有前兩種，略去了第三種。或者分為六，即色聲香味觸法六塵色。前五種可以知道，法塵色，如果依照毗曇，五根的無作是法塵色。成實論中，過去和未來的五塵、五根、四大（四大元素：地、水、火、風）假名之色，是法塵色。或者分為十，如《涅槃經》（Nirvana Sutra）所說。所以該經中上下多處都說十色，五根五塵，就是這十種。該經為什麼不說無作呢？該經說，無作只是色法，不是色事（實在的色），因為身相微細，所以陰不彰顯。或者分為十一種，如毗曇所說，五根五塵及無作色，就是。
【English Translation】 English version: Explaining the Names. What are the five Skandhas (Panca-khandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness)? That which has material obstruction is called Rupa (form, matter). Furthermore, the manifestation of form is also called Rupa. Receiving and accepting is called Vedana (feeling). The Abhidhamma (the philosophical teachings) also says that knowing is called Vedana. Grasping at characteristics is called Sanna (perception). The Abhidhamma also says that conforming to knowing is called Sanna, and initiating action is called Sankhara (mental formations, volition). Discriminating and recognizing is called Vinnana (consciousness). The Abhidhamma also says that distinguishing is called Vinnana. These five types are called Skandhas (aggregates) in the Sutras, and also called Samuhas (collections). Accumulation is called Skandha, and the Skandha accumulates many Dharmas, so it is also called Samuha. Someone asks: One Rupa, one Vedana, one Sanna, etc., do not have multiple accumulations, so why are they called Skandhas and also called Samuhas? The explanation is: These are parts of the Skandha accumulation, so they are called Skandhas; they are parts of the many, so they are also called Samuhas. Just as inviting one person from the Sangha (community of monks) is also called inviting the Sangha. It is the same here (this section ends).
Next, distinguishing the nature and characteristics. The nature of the Rupa Skandha is uncertain in separation and aggregation, but generally there is only one Rupa. Or it can be divided into two: one internal and two external. The five Indriyas (sense organs: eye, ear, nose, tongue, body) are the internal Rupa. The six sense objects (Rupa, Sabda, Gandha, Rasa, Sparsa, Dharma) are the external Rupa. Or it can be divided into three, as the Abhidhamma says. One is visible and has resistance, referring to the colors such as blue and yellow seen by the eye. Two is invisible but has resistance, referring to the Rupa experienced by the ear, nose, tongue, and body. Three is invisible and without resistance, referring to the Avijnapti-rupa (non-revealing form, the subtle form produced by karma) experienced by the Manas (mind). The first two types of Rupa are called having resistance because they are opposed to the resistant sense organs. The latter Avijnapti-rupa is not opposed to the resistant sense organs, so it is called without resistance. In the Satyasiddhi-sastra (Treatise on the Establishment of Truth), it is declared that Avijnapti-rupa is neither Rupa nor mind, so there are only the first two types, omitting the third. Or it can be divided into six, namely the six sense objects: Rupa, Sabda, Gandha, Rasa, Sparsa, and Dharma. The first five can be known. The Dharma object, according to the Abhidhamma, is the Avijnapti-rupa of the five Indriyas. In the Satyasiddhi-sastra, the past and future five sense objects, the five Indriyas, and the four great elements (earth, water, fire, wind) are nominally Rupa, which is the Dharma object. Or it can be divided into ten, as the Nirvana Sutra says. Therefore, the Sutra mentions ten Rupas in many places, the five Indriyas and the five sense objects, which are these ten. Why does the Sutra not mention Avijnapti-rupa? The Sutra says that Avijnapti-rupa is only Rupa Dharma, not a real Rupa, because the form of the body is subtle, so the Skandha is not manifest. Or it can be divided into eleven, as the Abhidhamma says, the five Indriyas, the five sense objects, and Avijnapti-rupa, which are.
其十一。彼說。無作是身口業性。四大造故。色陰收。成實法中。色有十四。五根五塵及與四大。為十四也。有人說言。成實法中。聲不成人。非是色陰。此言不然。陰積義異。成人法異。何得說言不成人故令聲非陰。云何陰異成人法異。陰通內外。成人唯內。陰通色聲。成人唯色。是其異也。云何知聲是色陰。如彼成實色相品說。言色陰者。所謂四大及大所因色香味觸。亦因四大所成五根。是等相觸故有聲生。舉此以釋色陰體相。寧非色陰。又毗曇中說聲為陰。成實不非。明知。失用。問曰。毗曇說無作色以為色陰。成實法中何故不論。釋言。成實宣說。無作為非色心。行陰所收。色陰不攝。故此不論。問曰。成實根塵之外別說四大。以為色陰。毗曇法中何不如是。釋言。成實宣說。四大是假名色。攬四塵成。能成五根。根塵不收。故別說之。毗曇法中。宣說四大是實法色觸入所攝。故不別說。色陰如是。次明受陰。受陰體中。廣略不定。總唯一受。或分為二。一者身受。二者心受。如地持說。五識相應名為身受。意識相應名為心受。問曰。五識是心非身。何故與此相應之受名為身受。釋言。此從所依以名。五識依於五根之身而生意心。故所生受名為身受。意識依心。故所生受名為心受。又復苦樂亦得分二。惡果名
【現代漢語翻譯】 現代漢語譯本： 第十一。對方辯駁說：『無作』不是身口業的性質，因為它由四大（地、水、火、風）構成，屬於色陰的範疇。在《成實論》的教法中，色共有十四種：五根（眼、耳、鼻、舌、身）、五塵（色、聲、香、味、觸）以及四大，合起來是十四種。有人說，《成實論》中，聲音不能構成人，所以不是色陰。這種說法不對。陰的積聚意義和構成人的法則不同，怎麼能因為聲音不能構成人就說聲音不是陰呢？陰的意義和構成人的法則有什麼不同呢？陰包含內外，而構成人只涉及內部；陰包含色和聲，而構成人只涉及色。這就是它們的區別。怎麼知道聲音是色陰呢？就像《成實論·色相品》所說，『色陰』是指四大以及由四大產生的色、香、味、觸，也包括由四大構成的五根。這些相互接觸，所以產生聲音。用這些來解釋色陰的體相，難道不是色陰嗎？而且《毗曇論》中也說聲音是陰，而《成實論》並沒有否定這一點。這明顯是理解上的偏差。有人問：『《毗曇論》說無作色是色陰，為什麼《成實論》中沒有討論？』解釋說，《成實論》宣揚無作不是色和心，而是屬於行陰所包含的，不屬於色陰，所以這裡沒有討論。有人問：『《成實論》在根和塵之外，單獨說明四大是色陰，為什麼《毗曇論》中不是這樣？』解釋說，《成實論》宣揚四大是假名色，由四塵組成，能夠構成五根，不包含在根和塵中，所以單獨說明。而在《毗曇論》中，宣揚四大是實法，包含在色觸入中，所以沒有單獨說明。色陰就是這樣。接下來闡明受陰。受陰的本體，廣略不定，總的來說只有一個受，或者分為兩種：一種是身受，一種是心受。如《地持論》所說，與五識相應的稱為身受，與意識相應的稱為心受。有人問：『五識是心而不是身，為什麼與它相應的受稱為身受？』解釋說，這是從所依處來命名的。五識依賴於五根之身而產生意心，所以產生的受稱為身受。意識依賴於心，所以產生的受稱為心受。此外，苦和樂也可以分為兩種，惡果稱為苦
【English Translation】 English version: Eleventh point. The opponent argues: 'Non-action' is not the nature of bodily and verbal karma, because it is made of the four great elements (earth, water, fire, and wind), and belongs to the category of the form aggregate (rupa-skandha). In the teaching of the Satyasiddhi Shastra (Treatise on the Completion of Truth), there are fourteen types of form: the five sense organs (eye, ear, nose, tongue, body), the five sense objects (form, sound, smell, taste, touch), and the four great elements, making a total of fourteen. Some say that in the Satyasiddhi Shastra, sound cannot constitute a person, so it is not a form aggregate. This statement is incorrect. The meaning of the accumulation of aggregates and the principles of constituting a person are different. How can one say that sound is not an aggregate because it cannot constitute a person? What is the difference between the meaning of aggregates and the principles of constituting a person? Aggregates include both internal and external aspects, while constituting a person only involves internal aspects; aggregates include both form and sound, while constituting a person only involves form. This is the difference between them. How do we know that sound is a form aggregate? As stated in the Satyasiddhi Shastra, in the chapter on the characteristics of form, 'The form aggregate refers to the four great elements and the form, smell, taste, and touch produced by the four great elements. It also includes the five sense organs formed by the four great elements. These interact with each other, so sound is produced.' Using these to explain the essence and characteristics of the form aggregate, is it not a form aggregate? Moreover, the Abhidharma also states that sound is an aggregate, and the Satyasiddhi Shastra does not deny this. This is clearly a misunderstanding. Someone asks: 'The Abhidharma says that non-action form is a form aggregate, why is it not discussed in the Satyasiddhi Shastra?' The explanation is that the Satyasiddhi Shastra proclaims that non-action is neither form nor mind, but belongs to the activity aggregate (samskara-skandha), and does not belong to the form aggregate, so it is not discussed here. Someone asks: 'The Satyasiddhi Shastra separately explains that the four great elements are the form aggregate, in addition to the sense organs and sense objects, why is it not like this in the Abhidharma?' The explanation is that the Satyasiddhi Shastra proclaims that the four great elements are nominal form, composed of the four sense objects, and can constitute the five sense organs, and are not included in the sense organs and sense objects, so they are explained separately. In the Abhidharma, it is proclaimed that the four great elements are real dharmas, included in the form-touch element, so they are not explained separately. This is how the form aggregate is. Next, the feeling aggregate (vedana-skandha) is explained. The substance of the feeling aggregate, in terms of breadth and brevity, is uncertain. Generally speaking, there is only one feeling, or it can be divided into two types: one is bodily feeling, and the other is mental feeling. As stated in the Yogacarabhumi-sastra, what corresponds to the five consciousnesses is called bodily feeling, and what corresponds to the mind consciousness is called mental feeling. Someone asks: 'The five consciousnesses are mind and not body, why is the feeling corresponding to them called bodily feeling?' The explanation is that this is named from the place of reliance. The five consciousnesses rely on the body of the five sense organs to produce the mind consciousness, so the feeling produced is called bodily feeling. The mind consciousness relies on the mind, so the feeling produced is called mental feeling. In addition, suffering and pleasure can also be divided into two types, bad results are called suffering.
苦。善果名樂。一切報受無出善惡二業果故。問曰。舍受何受中攝。釋言。樂攝。善業果故。或分為三。一苦二樂三不苦樂。亦名舍受。辨此三受。略有五門。一分三受。二定優劣。三明通局。四生過不同。五厭舍難易。就初門中差別有六。一當相分別。如彼成實受相品說。損惱身心名為苦受。增益身心名為樂受。非損非益名不苦樂。二對因分別。一切惡果。斯為苦。一切善果。說為樂舍。是義云何。依如毗曇。三禪已還下善業果。名之為樂。四禪已上上善業果。說以為舍。是則彼宗。三禪已還無舍受報。若依成實。分善為二。一欲界散善。二上界定善。散善之中增上業果說為樂受。微下業果名為舍受。以此微樂難覺知故。問曰。苦中亦有微下不善業果。何不名舍。偏說下樂為舍受乎。釋言。苦果違害之法。性與情返。微有即覺。故入苦中。不得名舍。樂果順情。非切心法。微者難覺。故分為舍。又復一切苦樂二受。皆用微細行苦為體。於行苦上。宣說苦受。苦受必重。為心覺惱故不名舍。於行苦上。宣說樂受。樂受必微。于中上者。為心覺適當相名樂。輕微之者。非心能覺。博名為舍。定善之中。下善業果。名之為樂。四禪已上勝善業果。說之為舍。以彼寂靜難覺知故。三對緣分別。緣有三種。謂違順中。違緣逼惱
名為苦受。順緣生適名為樂受。中境所生名為舍受。四對想分別。適想所起名為樂受。不適想生名為苦受。中容想發名為舍受。五對行分別。生瞋是苦。起貪是樂。生癡是舍。六就時分別。于中約對三緣辨之。若對違緣。相應時。苦離時生樂。久離則舍。若對順緣。初受生樂。中受則舍。久受便苦。或有順緣。相應時。樂離時生苦。久離則舍。若對中緣。初受時舍。久受生苦。離時生樂。或有中緣。初受時舍。久受樂著則生樂受離時生苦。以此六義分受為三。次明三受優劣不同。苦受最劣。樂舍二受。上中不定。若依毗曇。樂受定下。下善果故。舍受定上。上善果故。若依成實。在欲界地。舍受為中。樂受為上。在上二界。樂受為中。舍受為上。次明三受通局之義。依如毗曇。苦局欲界。樂通欲色。舍通三界。成實法中。粗同毗曇。以實細論。並通三界。故彼文言。苦樂隨身至於四禪。憂喜隨心至於有頂。次明三受生過不同於中有二。一明三受生過多少。苦生過少。局在欲界。生瞋恚故。樂生過中。在欲色界。能生不善穢污法故。舍過最多。遍通三界具生一切諸煩惱故。二明三受生過輕重。舍受最重。能起邪見。斷滅善根。作闡提故。又生無明能為一切生死本故。苦樂二受輕重不定。若論所為。樂重苦輕。為求樂受。
【現代漢語翻譯】 現代漢語譯本 名為苦受（痛苦的感受）。順應因緣而產生舒適的感受，名為樂受（快樂的感受）。對於中性的境界所產生的感受，名為舍受（不苦不樂的感受）。 四、對想分別：對於舒適的想法所產生的感受，名為樂受。對於不舒適的想法所產生的感受，名為苦受。對於中性的想法所產生的感受，名為舍受。 五、對行分別：產生嗔恨是苦。產生貪愛是樂。產生愚癡是舍。 六、就時間分別：于其中根據三種因緣來辨別。如果面對違逆的因緣，相應的時候產生苦，離開的時候產生樂，長久離開則產生舍。如果面對順應的因緣，最初的感受是樂，中間的感受是舍，長久的感受便是苦。或者有順應的因緣，相應的時候產生樂，離開的時候產生苦，長久離開則產生舍。如果面對中性的因緣，最初的感受是舍，長久感受產生痛苦，離開的時候產生樂。或者有中性的因緣，最初的感受是舍，長久感受樂著則產生樂受，離開的時候產生苦。 用這六種意義來區分感受為三種。 其次說明三種感受的優劣不同。苦受最差。樂受和舍受，上等和中等不確定。如果依照《毗曇》（佛教論書），樂受一定是下等的，因為是下等善果的緣故。舍受一定是上等的，因為是上等善果的緣故。如果依照《成實論》（佛教論書），在欲界（佛教六道輪迴之一）中，舍受是中等的，樂受是上等的。在色界（佛教三界之一）和無色界（佛教三界之一）中，樂受是中等的，舍受是上等的。 其次說明三種感受普遍和侷限的意義。依照《毗曇》，苦受侷限於欲界。樂受通於欲界和色界。舍受通於三界（佛教對世界的劃分）。在《成實論》中，粗略地看與《毗曇》相同。如果從細微處來討論，則都通於三界。所以《成實論》的經文說：『苦和樂隨著身體直到四禪（佛教禪定境界）。憂和喜隨著心直到有頂（佛教三界之一）。』 其次說明三種感受產生過患的不同，其中有兩種。一、說明三種感受產生過患的多少。苦產生過患少，侷限在欲界，因為產生嗔恚的緣故。樂產生過患中等，在欲界，能產生不善的污穢法。舍產生過患最多，普遍通於三界，具足產生一切諸煩惱的緣故。 二、說明三種感受產生過患的輕重。舍受最重，能產生邪見，斷滅善根，成為闡提（斷善根的人）的緣故。又產生無明，能成為一切生死的根本的緣故。苦受和樂受輕重不確定。如果討論所作所為，樂重苦輕，爲了追求樂受。
【English Translation】 English version It is called 'bitter feeling' (suffering sensation). The comfortable feeling arising from favorable conditions is called 'pleasant feeling' (happy sensation). The feeling arising from a neutral state is called 'equanimous feeling' (neither pleasant nor unpleasant sensation). Four, distinguishing by thoughts: The feeling arising from comfortable thoughts is called 'pleasant feeling'. The feeling arising from uncomfortable thoughts is called 'bitter feeling'. The feeling arising from neutral thoughts is called 'equanimous feeling'. Five, distinguishing by actions: Generating anger is suffering. Generating greed is pleasure. Generating ignorance is equanimity. Six, distinguishing by time: Among them, distinguish based on three conditions. If facing adverse conditions, bitterness arises when corresponding, pleasure arises when departing, and equanimity arises when departing for a long time. If facing favorable conditions, the initial feeling is pleasure, the middle feeling is equanimity, and the long-lasting feeling is bitterness. Or, if there are favorable conditions, pleasure arises when corresponding, bitterness arises when departing, and equanimity arises when departing for a long time. If facing neutral conditions, the initial feeling is equanimity, bitterness arises after a long time, and pleasure arises when departing. Or, if there are neutral conditions, the initial feeling is equanimity, pleasure arises when attached for a long time, and bitterness arises when departing. Use these six meanings to distinguish feelings into three types. Secondly, explain the different advantages and disadvantages of the three feelings. Bitter feeling is the worst. Pleasant feeling and equanimous feeling, the superior and middle are uncertain. According to the 'Abhidharma' (Buddhist treatise), pleasant feeling is definitely inferior, because it is the cause of inferior good results. Equanimous feeling is definitely superior, because it is the cause of superior good results. According to the 'Tattvasiddhi Shastra' (Buddhist treatise), in the desire realm (one of the six realms of reincarnation in Buddhism), equanimous feeling is middle, and pleasant feeling is superior. In the form realm (one of the three realms in Buddhism) and the formless realm (one of the three realms in Buddhism), pleasant feeling is middle, and equanimous feeling is superior. Secondly, explain the meaning of the universality and limitation of the three feelings. According to the 'Abhidharma', bitter feeling is limited to the desire realm. Pleasant feeling is common to the desire realm and the form realm. Equanimous feeling is common to the three realms (Buddhist division of the world). In the 'Tattvasiddhi Shastra', it is roughly the same as the 'Abhidharma'. If discussed in detail, they are all common to the three realms. Therefore, the text of the 'Tattvasiddhi Shastra' says: 'Bitterness and pleasure follow the body until the four Dhyanas (Buddhist meditative states). Sorrow and joy follow the mind until the peak of existence (one of the three realms in Buddhism).' Secondly, explain the different faults arising from the three feelings, of which there are two. One, explain the amount of faults arising from the three feelings. Bitterness produces few faults, limited to the desire realm, because it produces anger. Pleasure produces moderate faults, in the desire realm, it can produce unwholesome and defiled dharmas. Equanimity produces the most faults, universally common to the three realms, fully producing all kinds of afflictions. Two, explain the severity of the faults arising from the three feelings. Equanimity is the most severe, it can produce wrong views, cut off good roots, and become an Icchantika (a person who has cut off their roots of good). It also produces ignorance, which can become the root of all birth and death. The severity of bitterness and pleasure is uncertain. If discussing what is done, pleasure is heavier and bitterness is lighter, in order to pursue pleasant feelings.
多作罪故。若論所生。苦重樂輕。嗔恚大罪。從苦生故。三受生過不同如是。次明三受厭舍難易。于中有二。一明三受起厭難易。欲界地中所有三受。苦為易厭。人憎惡故。舍受次難。不煩惱故。樂受最難保愛深故。若論上界樂舍二受。樂為易厭。以其粗動易憎惡故。舍受難厭。以其寂靜難覺知故。二明三受舍之難易。苦受易舍。得初禪時。已遠離故。問曰。若言初禪離苦。何故經言二禪滅苦。釋言。初禪有眼耳身三種識在。此三識身苦根所依。所依未盡。是故不說初禪滅苦。理實苦受初禪滅盡。樂受次難。至四禪滅。舍受最難。涅槃時滅。三受如是。或分為五。所謂憂苦喜樂及舍。此之五種。隨處不定。若在欲界。五識地中逼惱名苦。適悅稱樂。意識地中慮惱名憂。慶悅名喜。六識地中中容受心。舍苦樂等。說之為舍。問曰。何故苦樂二受。流至意地返名憂喜。舍不如是。六識地中。通名為舍。釋言。苦樂從微想生。憂喜二受。從強想發。為是須分。六識中舍。同微想生。為是不分。欲界如是。若在初禪。眼耳及身三識。身中適悅名樂。意識地中慶悅名喜。四識身中中容受心。說以為舍。三中喜受。通定內外。餘二定外。初禪已上。無鼻舌識。亦無憂苦。為是不論。在二禪地。唯就意識。說喜說舍。在三禪中。唯就
【現代漢語翻譯】 現代漢語譯本 因多造罪的緣故，如果論及所生之處，那裡的苦多樂少。嗔恚（嗔恨，憤怒）是極大的罪過，因為它從痛苦中產生。三種感受（苦受，樂受，舍受）產生過患的不同之處就在於此。 接下來闡明三種感受的厭離和捨棄的難易程度。其中分為兩點：一是闡明三種感受生起厭離的難易程度。在欲界（佛教宇宙觀中最低的一層，眾生充滿慾望）中所有的三種感受中，苦受最容易被厭離，因為人們憎恨厭惡它。舍受其次難，因為它不帶來煩惱。樂受最難，因為人們深深地保護和喜愛它。如果論及上界（指色界和無色界，高於欲界）的樂受和舍受，樂受容易被厭離，因為它粗糙浮動，容易被憎惡。舍受難以被厭離，因為它寂靜，難以被覺察。 二是闡明三種感受捨棄的難易程度。苦受容易被捨棄，因為在獲得初禪（佛教禪定的一種境界）時，就已經遠離了它。有人問：如果說初禪就遠離了苦，為什麼經書上說二禪才滅苦？解釋說：初禪還有眼識、耳識、身識這三種識存在。這三種識是身苦之根所依附的地方，所依附的根源沒有完全斷絕，所以不能說初禪就滅了苦。實際上，苦受在初禪時就已經完全滅盡了。樂受其次難，要到四禪才能滅除。舍受最難，要到涅槃（佛教修行的最終目標，即解脫）時才能滅除。三種感受就是這樣。 或者將感受分為五種，即憂、苦、喜、樂和舍。這五種感受，隨處而定。如果在欲界，五識（眼識、耳識、鼻識、舌識、身識）的境界中，逼迫惱人的稱為苦，舒適愉悅的稱為樂。意識（第六識，負責思維和判斷）的境界中，焦慮煩惱的稱為憂，歡欣喜悅的稱為喜。六識（前五識加上意識）的境界中，不苦不樂，保持中庸的感受心，捨棄苦樂等，就稱為舍。 有人問：為什麼苦和樂這兩種感受，流到意地（意識的境界）就反過來稱為憂和喜，而舍卻不是這樣，在六識的境界中，都統稱為舍呢？解釋說：苦和樂是從微弱的念想產生的，而憂和喜這兩種感受，是從強烈的念想引發的，所以需要區分。六識中的舍，和微弱的念想一同產生，所以不區分。欲界的情況是這樣。如果在初禪，眼識、耳識以及身識這三種識，在身體中感到舒適愉悅的稱為樂。意識的境界中，歡欣喜悅的稱為喜。四識（眼識、耳識、身識、意識）的境界中，保持中庸的感受心，就稱為舍。三種感受中，喜受貫通禪定內外，其餘兩種感受只在禪定之外。初禪以上，沒有鼻識和舌識，也沒有憂和苦，所以不討論。在二禪的境界中，只就意識來說喜和舍。在三禪中，只就...
【English Translation】 English version Due to the accumulation of sins, if we consider the place of rebirth, suffering is heavy and joy is light. Anger (hatred, rage) is a great sin because it arises from suffering. The difference in the faults arising from the three feelings (suffering, pleasure, equanimity) lies in this. Next, the ease or difficulty of aversion and abandonment of the three feelings is explained. This is divided into two points: first, the ease or difficulty of aversion arising from the three feelings. Among all the three feelings in the desire realm (the lowest layer in Buddhist cosmology, where beings are full of desires), suffering is the easiest to be averse to because people hate and detest it. Equanimity is the next most difficult because it does not bring trouble. Pleasure is the most difficult because people deeply protect and love it. If we consider the feelings of pleasure and equanimity in the upper realms (referring to the form realm and formless realm, higher than the desire realm), pleasure is easier to be averse to because it is coarse and fluctuating, and easily detested. Equanimity is difficult to be averse to because it is quiet and difficult to perceive. Second, the ease or difficulty of abandoning the three feelings is explained. Suffering is easy to abandon because it has already been abandoned when attaining the first Dhyana (a state of meditative absorption in Buddhism). Someone asks: If it is said that the first Dhyana abandons suffering, why do the scriptures say that the second Dhyana extinguishes suffering? The explanation is: the first Dhyana still has the three consciousnesses of eye-consciousness, ear-consciousness, and body-consciousness. These three consciousnesses are the places where the root of bodily suffering relies. The root on which it relies has not been completely cut off, so it cannot be said that the first Dhyana extinguishes suffering. In reality, suffering is completely extinguished in the first Dhyana. Pleasure is the next most difficult, and it can only be extinguished in the fourth Dhyana. Equanimity is the most difficult, and it can only be extinguished at Nirvana (the ultimate goal of Buddhist practice, i.e., liberation). Such are the three feelings. Or the feelings can be divided into five types, namely sorrow, suffering, joy, happiness, and equanimity. These five feelings vary depending on the place. If in the desire realm, in the realm of the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), what is oppressive and annoying is called suffering, and what is comfortable and pleasant is called happiness. In the realm of consciousness (the sixth consciousness, responsible for thinking and judgment), what is anxious and troubled is called sorrow, and what is joyful and happy is called joy. In the realm of the six consciousnesses (the first five consciousnesses plus consciousness), the mind that is neither suffering nor pleasure, maintaining a moderate feeling, abandoning suffering, pleasure, etc., is called equanimity. Someone asks: Why is it that the two feelings of suffering and pleasure, when flowing into the realm of consciousness, are conversely called sorrow and joy, but equanimity is not like this, and is generally called equanimity in the realm of the six consciousnesses? The explanation is: suffering and pleasure arise from subtle thoughts, while the two feelings of sorrow and joy are triggered by strong thoughts, so it is necessary to distinguish them. Equanimity in the six consciousnesses arises together with subtle thoughts, so it is not distinguished. This is the situation in the desire realm. If in the first Dhyana, the three consciousnesses of eye-consciousness, ear-consciousness, and body-consciousness, what feels comfortable and pleasant in the body is called happiness. In the realm of consciousness, what is joyful and happy is called joy. In the realm of the four consciousnesses (eye-consciousness, ear-consciousness, body-consciousness, and consciousness), the mind that maintains a moderate feeling is called equanimity. Among the three feelings, the feeling of joy permeates both inside and outside of meditation, while the other two feelings are only outside of meditation. Above the first Dhyana, there is no nose-consciousness and tongue-consciousness, nor is there sorrow and suffering, so they are not discussed. In the realm of the second Dhyana, only joy and equanimity are discussed in terms of consciousness. In the third Dhyana, only...
意地。說樂說舍。既在意地。何不名喜。乃說為樂。是樂性故。雖在意地。不得名喜。故雜心中。說之以為樂根意行。涅槃中說下名為喜。上名為樂。粗況似此。四禪已上。唯有意舍。更無餘義。五受如是。或分為六。所謂六根所生受也。或分十八。六根所生。各有苦樂不苦不樂。故有十八。又成實說。十八意行。亦是十八。謂五意識第六意識所生之受。各有憂喜不憂不喜故為十八。或復分為三十六受。如成實說。六根所生各有苦樂不苦不樂。並通染凈。是故合為三十六受。或分百八。如龍樹說。前三十六。三世分別故有百八。若廣分別。受乃無量。受陰如是。想陰體者。開合不定。總為一想。或分為三。一者適想。二不適想。三者非適非不適想。取順名適。取違不適。取中容者。名為非適非不適想。或分為六。所謂六識相應想也。或分十八。六想之中。各有三種。適不適等。為十八也。隨緣辨想。想亦無量。想陰如是。行陰體者。廣略不定。總唯一行。或分為二。一者心法。二非心法。心法之中。依如毗曇。泛爾具論。有四十六。行陰所攝。有四十四。四十六者。通地有十。想欲觸慧念思解脫憶定及受。善地有十。所謂無貪無瞋慚愧信倚不放逸不害精進及舍。通前二十。不善有二。謂無慚愧。以此通前為二十二。大
【現代漢語翻譯】 現代漢語譯本 意地（專注之地）。說樂說舍（說快樂說捨棄）。既在意地（既然專注），何不名喜（為何不稱之為喜）？乃說為樂（卻說成是樂），是樂性故（是因為其樂的性質）。雖在意地（即使專注），不得名喜（也不能稱之為喜）。故雜心中（所以在雜心中），說之以為樂根意行（說它是樂的根源和意行）。《涅槃經》中說下名為喜（下面的稱為喜），上名為樂（上面的稱為樂），粗略情況類似這樣。四禪以上（四禪及以上），唯有意舍（只有意舍），更無餘義（沒有其他意義）。 五受（五種感受）如是（就是這樣）。或分為六（或者分為六種），所謂六根所生受也（即六根所產生的感受）。或分十八（或者分為十八種），六根所生（六根所產生的），各有苦樂不苦不樂（各有苦、樂、不苦不樂）。故有十八（所以有十八種）。又《成實論》說（另外，《成實論》說），十八意行（十八種意行），亦是十八（也是十八種）。謂五意識第六意識所生之受（即五種意識和第六意識所產生的感受），各有憂喜不憂不喜（各有憂、喜、不憂不喜），故為十八（所以為十八種）。或復分為三十六受（或者又分為三十六種感受），如《成實論》說（如《成實論》所說），六根所生（六根所產生的）各有苦樂不苦不樂（各有苦、樂、不苦不樂），並通染凈（並且包括染污和清凈）。是故合為三十六受（所以合起來為三十六種感受）。或分百八（或者分為一百零八種），如龍樹說（如龍樹所說），前三十六（前面的三十六種），三世分別（按過去、現在、未來三世分別），故有百八（所以有一百零八種）。若廣分別（如果廣泛分別），受乃無量（感受乃是無量的）。受陰如是（受陰就是這樣）。 想陰體者（想陰的體性），開合不定（展開或合攏不定）。總為一想（總的來說是一種想）。或分為三（或者分為三種），一者適想（一是適想），二不適想（二是不適想），三者非適非不適想（三是非適非不適想）。取順名適（取順境名為適），取違不適（取違境名為不適），取中容者（取中間狀態的），名為非適非不適想（稱為非適非不適想）。或分為六（或者分為六種），所謂六識相應想也（即與六識相應的想）。或分十八（或者分為十八種），六想之中（六種想之中），各有三種（各有三種），適不適等（適、不適等），為十八也（就是十八種）。隨緣辨想（隨因緣分辨想），想亦無量（想也是無量的）。想陰如是（想陰就是這樣）。 行陰體者（行陰的體性），廣略不定（廣略不定）。總唯一行（總的來說是一種行）。或分為二（或者分為兩種），一者心法（一是心法），二非心法（二是非心法）。心法之中（心法之中），依如毗曇（依照《毗曇》），泛爾具論（廣泛而詳細地論述），有四十六（有四十六種）。行陰所攝（行陰所攝），有四十四（有四十四種）。四十六者（四十六種是），通地有十（通於一切地的有十種），想欲觸慧念思解脫憶定及受（想、欲、觸、慧、念、思、解脫、憶、定及受）。善地有十（善地有十種），所謂無貪無瞋慚愧信倚不放逸不害精進及舍（即無貪、無瞋、慚、愧、信、倚、不放逸、不害、精進及舍）。通前二十（加上前面的二十種），不善有二（不善的有兩種），謂無慚愧（即無慚、愧）。以此通前為二十二（以此加上前面的為二十二種）。大
【English Translation】 English version 'Ī-dì' (place of focus). 'Shuō lè shuō shě' (speaking of pleasure, speaking of relinquishment). 'Jì zài yī-dì' (since being in the place of focus), 'hé bù míng xǐ' (why not call it joy)? 'Nǎi shuō wéi lè' (but it is spoken of as pleasure), 'shì lè xìng gù' (it is because of its nature of pleasure). 'Suī zài yī-dì' (even though in the place of focus), 'bùdé míng xǐ' (it cannot be called joy). 'Gù zá xīn zhōng' (therefore, in the mixed mind), 'shuō zhī yǐ wéi lè gēn yì xíng' (it is spoken of as the root of pleasure and mental activity). In the Nirvana Sutra, the lower is called joy, and the upper is called pleasure. The rough situation is similar to this. Above the fourth Dhyana, there is only equanimity, and there is no other meaning. The five feelings are like this. Or divided into six, namely the feelings produced by the six senses. Or divided into eighteen, the six senses produce each having suffering, pleasure, neither suffering nor pleasure. Therefore, there are eighteen. Furthermore, the Satyasiddhi Shastra says that the eighteen mental activities are also eighteen. Namely, the feelings produced by the five consciousnesses and the sixth consciousness, each having sorrow, joy, neither sorrow nor joy, therefore there are eighteen. Or further divided into thirty-six feelings, as the Satyasiddhi Shastra says, the six senses produce each having suffering, pleasure, neither suffering nor pleasure, and including defilement and purity. Therefore, combined, there are thirty-six feelings. Or divided into one hundred and eight, as Nagarjuna says, the previous thirty-six, distinguished by the three times, therefore there are one hundred and eight. If broadly distinguished, feelings are immeasurable. The feeling aggregate is like this. The nature of the perception aggregate is uncertain in opening and closing. Overall, it is one perception. Or divided into three, one is suitable perception, two is unsuitable perception, and three is neither suitable nor unsuitable perception. Taking what is agreeable is called suitable, taking what is disagreeable is unsuitable, and taking what is neutral is called neither suitable nor unsuitable. Or divided into six, namely the perceptions corresponding to the six consciousnesses. Or divided into eighteen, among the six perceptions, each has three kinds, suitable, unsuitable, etc., making eighteen. According to conditions, distinguishing perceptions, perceptions are also immeasurable. The perception aggregate is like this. The nature of the volition aggregate is uncertain in breadth and brevity. Overall, it is one volition. Or divided into two, one is mental phenomena, and two is non-mental phenomena. Among mental phenomena, according to the Abhidharma, broadly and thoroughly discussing, there are forty-six. Included in the volition aggregate, there are forty-four. The forty-six are, ten are common to all grounds, perception, desire, contact, wisdom, mindfulness, thought, liberation, memory, concentration, and feeling. Ten are in the wholesome ground, namely non-greed, non-hatred, shame, remorse, faith, reliance, non-negligence, non-harming, diligence, and equanimity. Adding the previous twenty, two are unwholesome, namely shamelessness and lack of remorse. Adding these to the previous, there are twenty-two. Great
煩惱中別數有五。不信懈怠無明悼放逸。以此通前為二十七。小煩惱中。有其十種。所謂忿恨誑慳嫉惱諂覆高害。以此通前為三十七。餘數有五。所謂覺觀睡眠及悔。以此通前為四十二。十使之中。別有四數。貪瞋慢疑。以此通前為四十六。此等如前三有為中具廣分別。言四十四行陰攝者。就前四十六心法中。除受除想。自餘一切皆行陰攝。問曰。何故諸心法中。偏分受想。別為兩陰不入行中。雜心釋言。受為愛根想為見本。以此二種輪轉生死。故分別之。又復論言。受修諸禪。想修無色。以此二種別地義強故。別立陰。成實法中。心法無量。除識想受自餘一切。皆行陰攝。心法如是。非心法中。依如毗曇。宣說十四不相應行為非色心。此亦如前三有為中具廣分別。成實法中。唯說無作以為色心不相應行。問曰。五陰通皆是行。以何義故。偏說此一以為行陰。雜心釋言。行陰之中。有為行多故偏名行。餘四陰中。攝行少故。更與異名。行陰如是。次辨識陰開合不定。總唯一識。或分為二。一者有漏二者無漏。或分為三。一善二惡三者無記。或分為四。一善二惡三隱沒無記。謂欲界地身邊兩見及上二界一切煩惱相應之心。四白凈無記。所謂報生威儀工巧變化之心。或分為六。所謂六識。始從眼識乃至意識。或分為七。謂
【現代漢語翻譯】 現代漢語譯本 煩惱中特別有五種：不信（不相信真理），懈怠（懶惰），無明（愚昧），掉舉（精神散亂），放逸（放縱）。將這些與前面的相加，總共有二十七種。在小煩惱中，有十種，即忿（憤怒），恨（怨恨），誑（欺騙），慳（吝嗇），嫉（嫉妒），惱（惱怒），諂（諂媚），覆（隱瞞），高（傲慢），害（傷害）。將這些與前面的相加，總共有三十七種。剩餘的還有五種，即覺（最初的念頭），觀（進一步的觀察），睡眠，以及悔（後悔）。將這些與前面的相加，總共有四十二種。在十使（十種根本煩惱）中，特別有四種：貪（貪婪），瞋（嗔恨），慢（傲慢），疑（懷疑）。將這些與前面的相加，總共有四十六種。這些煩惱在前述的『三有為』（色法、心法、非色非心法）中已經詳細分別過。 說到『四十四行陰』所包含的內容，就是在前面提到的四十六種心法中，除去受（感受）和想（思想），其餘的一切都屬於行陰。有人問：為什麼在各種心法中，特別將受和想分開，單獨作為兩個陰，而不歸入行陰呢？《雜心論》解釋說：受是愛的根源，想是見的根本。因為這兩種會使眾生輪轉生死，所以要分別出來。另外，論中還說：受可以用來修習各種禪定，想可以用來修習無色界的禪定。因為這兩種在不同境界中的作用很強，所以單獨設立為陰。 在《成實論》的觀點中，心法是無量的，除了識（識別）、想（思想）、受（感受）之外，其餘的一切都屬於行陰。心法是這樣劃分的。在非心法中，根據《毗曇論》的說法，有十四種不相應行，它們既不是色法也不是心法。這些也像前面『三有為』中那樣詳細分別過。在《成實論》的觀點中，只說『無作』（非實體的行為）是色心不相應行。 有人問：五陰（色、受、想、行、識）總體上都是行，為什麼特別說這一個（行陰）是行呢？《雜心論》解釋說：在行陰之中，有為的行很多，所以特別稱為行。其餘四陰中，包含的行比較少，所以另外給它們不同的名稱。 行陰是這樣定義的。接下來辨析識陰，它的開合不定。總的來說只有一個識。或者分為兩種：一者是有漏（有煩惱的），二者是無漏（沒有煩惱的）。或者分為三種：一是善，二是惡，三是無記（非善非惡）。或者分為四種：一是善，二是惡，三是隱沒無記，指的是欲界地的身邊二見（我見和我所見）以及上二界一切煩惱相應的心。四是白凈無記，指的是報生（果報產生）、威儀（行為舉止）、工巧（工藝技巧）、變化（神通變化）的心。或者分為六種，即六識，從眼識開始，直到意識。或者分為七種，即...
【English Translation】 English version Among afflictions, there are specifically five: lack of faith (not believing in the truth), laziness (sloth), ignorance (lack of understanding), restlessness (mental agitation), and heedlessness (indulgence). Adding these to the previous ones, there are a total of twenty-seven. Among the minor afflictions, there are ten, namely: anger, resentment, deceit, stinginess, jealousy, annoyance, flattery, concealment, arrogance, and harm. Adding these to the previous ones, there are a total of thirty-seven. There are also five remaining: initial thought (the first arising of a thought), sustained thought (further examination of a thought), sleep, and regret. Adding these to the previous ones, there are a total of forty-two. Among the ten fetters (ten fundamental afflictions), there are specifically four: greed, hatred, pride, and doubt. Adding these to the previous ones, there are a total of forty-six. These afflictions have been extensively differentiated in the aforementioned 'three conditioned dharmas' (form, mind, and neither form nor mind). Regarding what is included in the 'forty-four aggregates of formations (行陰)', in the previously mentioned forty-six mental dharmas, excluding feeling (受) and perception (想), everything else belongs to the aggregate of formations. Someone asks: Why, among the various mental dharmas, are feeling and perception specifically separated and established as two separate aggregates, instead of being included in the aggregate of formations? The Samuccaya explains: Feeling is the root of love, and perception is the basis of views. Because these two cause beings to transmigrate through birth and death, they must be differentiated. Furthermore, the treatise states: Feeling is used to cultivate various dhyanas (meditative states), and perception is used to cultivate the formless realm dhyanas. Because these two have strong distinct functions in different realms, they are established as separate aggregates. In the view of the Tattvasiddhi Shastra, mental dharmas are immeasurable. Except for consciousness (識), perception (想), and feeling (受), everything else belongs to the aggregate of formations. This is how mental dharmas are divided. Among non-mental dharmas, according to the Abhidharma, there are fourteen non-associated formations, which are neither form nor mind. These have also been extensively differentiated as in the aforementioned 'three conditioned dharmas'. In the view of the Tattvasiddhi Shastra, only 'non-action' (non-substantial actions) is said to be a non-associated formation of form and mind. Someone asks: The five aggregates (form, feeling, perception, formations, and consciousness) are all formations in general, so why is this one (the aggregate of formations) specifically called formations? The Samuccaya explains: Among the aggregate of formations, there are many conditioned formations, so it is specifically called formations. The other four aggregates contain fewer formations, so they are given different names. This is how the aggregate of formations is defined. Next, we analyze the aggregate of consciousness, whose opening and closing is not fixed. Generally speaking, there is only one consciousness. Or it can be divided into two: one is defiled (with afflictions), and the other is undefiled (without afflictions). Or it can be divided into three: one is good, two is evil, and three is neutral (neither good nor evil). Or it can be divided into four: one is good, two is evil, three is obscured neutral, referring to the two views of self and what belongs to self in the desire realm, and all afflictions associated with the mind in the upper two realms. Four is pure neutral, referring to the mind of resultant birth, deportment, skillful crafts, and transformations. Or it can be divided into six, namely the six consciousnesses, starting from eye consciousness and ending with mind consciousness. Or it can be divided into seven, namely...
七心界前六識上加以意根。是其七也。或分為九。一方便善心。二生得善心。三不善心。四陰沒無記。五報生心。六威儀心。七工巧心。八變化心。九無漏心。或分為十。一方便善心。所謂一切聞思修壽相應之心。二生得善心。過習所成信進念等相應之心。三不善心。謂欲界地除身邊見自餘一切不善結業相應之心。四隱沒無記。謂欲界中身邊見兩及上二界一切煩惱相應之心。五報生心。謂三界中報無記心。六威儀心。所謂一切行住坐臥見聞等心。七工巧心。所謂一切營生之心。八變化心。謂作是念。我當化作如是事業。如是之心。九者學心。謂三乘人因體無漏及學等見。三乘因中斷結無漏。是學心體。遊觀無漏。是學等見。十無學心。謂三乘人果體無漏及無學等見。三乘果中盡無生智。是無學體。遊觀無漏。是無學等見。或分十二。如雜心說。欲界有四。一者善心。二不善心。三隱沒無記。四白凈無記。色界有三。於前四中。除不善心。有餘三種。無色亦然。此十有漏。並學無學為十二也。或分二十。欲界有八。一方便善。二生得善。三不善心。四隱沒心。五報生心。六威儀心。七工巧心。八變化心。謂依上禪為欲界化色界有六。前八種中。除不善心及工巧心。一切上界。無有不善及工巧。故有餘六種。無色有四。前
【現代漢語翻譯】 現代漢語譯本 在七心界的前六識上，加上意根（manas，第七識，末那識），這就是七識。或者可以分為九種心：一、方便善心（upaya-kusala-citta，與方便相應的善心）；二、生得善心（janma-kusala-citta，與生俱來的善心）；三、不善心（akusala-citta，不善的心）；四、隱沒無記（vyakrta-avyakrta，被遮蔽的無記心）；五、報生心（vipaka-citta，果報所生的心）；六、威儀心（irya-patha-citta，與威儀相關的行為舉止的心）；七、工巧心（karma-sthāna-citta，與工藝技巧相關的心）；八、變化心（nirmāna-citta，想要變化事物的心）；九、無漏心（anāsrava-citta，沒有煩惱的心）。 或者可以分為十種心：一、方便善心（upaya-kusala-citta），即一切與聞、思、修、壽相應的的心。二、生得善心（janma-kusala-citta），由過去習氣所形成的與信、進、念等相應的心。三、不善心（akusala-citta），指欲界中除了身見（satkaya-drsti）和邊見（antagraha-drsti）之外，其餘一切與不善業相關的煩惱相應的心。四、隱沒無記（vyakrta-avyakrta），指欲界中的身見和邊見，以及上二界（色界和無色界）中一切與煩惱相應的心。五、報生心（vipaka-citta），指三界中果報所生的無記心。六、威儀心（irya-patha-citta），指一切行、住、坐、臥、見、聞等心。七、工巧心（karma-sthāna-citta），指一切營生的心。八、變化心（nirmāna-citta），指產生『我應當化作如此事業』的想法的心。九、學心（saiksa-citta），指三乘（聲聞乘、緣覺乘、菩薩乘）人在因位時，與無漏的體性以及學習等見解相應的心。三乘因位中斷除煩惱結的無漏智慧是學心的體性，運用無漏智慧進行觀察是學習等見。十、無學心（asiksa-citta），指三乘人在果位時，與無漏的體性以及無學的見解相應的心。三乘果位中，斷盡煩惱的無生智是無學心的體性，運用無漏智慧進行觀察是無學等見。 或者可以分為十二種心，如《雜心論》所說。欲界有四種：一、善心（kusala-citta）；二、不善心（akusala-citta）；三、隱沒無記（vyakrta-avyakrta）；四、白凈無記（sukla-avyakrta）。色界有三種，在前四種心中，除去不善心，剩餘三種。無色界也是如此。這十種有漏心，加上學心和無學心，就是十二種心。或者可以分為二十種心。欲界有八種：一、方便善心（upaya-kusala-citta）；二、生得善心（janma-kusala-citta）；三、不善心（akusala-citta）；四、隱沒心（vyakrta-citta）；五、報生心（vipaka-citta）；六、威儀心（irya-patha-citta）；七、工巧心（karma-sthāna-citta）；八、變化心（nirmāna-citta），指依靠上禪定力在欲界變化事物的心。色界有六種，在前八種心中，除去不善心和工巧心。一切上界（色界和無色界）都沒有不善心和工巧心，所以剩餘六種。無色界有四種，前
【English Translation】 English version To the six consciousnesses within the realm of the seven minds, add the manas (seventh consciousness, the mind consciousness). This makes seven. Or it can be divided into nine: 1. Expedient wholesome mind (upaya-kusala-citta, wholesome mind associated with skillful means); 2. Innate wholesome mind (janma-kusala-citta, wholesome mind acquired at birth); 3. Unwholesome mind (akusala-citta, unwholesome mind); 4. Obscured indeterminate (vyakrta-avyakrta, obscured neutral mind); 5. Resultant mind (vipaka-citta, mind born from karmic results); 6. Ceremonial mind (irya-patha-citta, mind related to ceremonial behavior); 7. Skillful mind (karma-sthāna-citta, mind related to skillful activities); 8. Transformation mind (nirmāna-citta, mind that desires to transform things); 9. Non-outflow mind (anāsrava-citta, mind without defilements). Or it can be divided into ten: 1. Expedient wholesome mind (upaya-kusala-citta), referring to all minds associated with hearing, thinking, cultivation, and lifespan. 2. Innate wholesome mind (janma-kusala-citta), minds associated with faith, diligence, mindfulness, etc., formed by past habits. 3. Unwholesome mind (akusala-citta), referring to all minds in the desire realm, except for the view of self (satkaya-drsti) and extreme views (antagraha-drsti), that are associated with unwholesome karma. 4. Obscured indeterminate (vyakrta-avyakrta), referring to the view of self and extreme views in the desire realm, and all minds in the upper two realms (form realm and formless realm) that are associated with afflictions. 5. Resultant mind (vipaka-citta), referring to the neutral minds born from karmic results in the three realms. 6. Ceremonial mind (irya-patha-citta), referring to all minds related to walking, standing, sitting, lying down, seeing, and hearing. 7. Skillful mind (karma-sthāna-citta), referring to all minds related to making a living. 8. Transformation mind (nirmāna-citta), referring to the mind that arises with the thought, 'I should transform into such and such an activity.' 9. Learning mind (saiksa-citta), referring to the minds of those on the path of the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva) that are associated with the non-outflow nature of the cause and the views of learning. The non-outflow wisdom that cuts off afflictions in the causal stage of the three vehicles is the essence of the learning mind; observing with non-outflow wisdom is the view of learning. 10. No-more-learning mind (asiksa-citta), referring to the minds of those who have attained the fruition of the three vehicles that are associated with the non-outflow nature and the views of no-more-learning. The wisdom of no-birth that has exhausted afflictions in the fruition stage of the three vehicles is the essence of the no-more-learning mind; observing with non-outflow wisdom is the view of no-more-learning. Or it can be divided into twelve, as described in the Samuccaya. The desire realm has four: 1. Wholesome mind (kusala-citta); 2. Unwholesome mind (akusala-citta); 3. Obscured indeterminate (vyakrta-avyakrta); 4. Pure indeterminate (sukla-avyakrta). The form realm has three; among the previous four minds, excluding the unwholesome mind, the remaining three. The formless realm is the same. These ten outflow minds, plus the learning mind and the no-more-learning mind, make twelve. Or it can be divided into twenty. The desire realm has eight: 1. Expedient wholesome mind (upaya-kusala-citta); 2. Innate wholesome mind (janma-kusala-citta); 3. Unwholesome mind (akusala-citta); 4. Obscured mind (vyakrta-citta); 5. Resultant mind (vipaka-citta); 6. Ceremonial mind (irya-patha-citta); 7. Skillful mind (karma-sthāna-citta); 8. Transformation mind (nirmāna-citta), referring to the mind that transforms things in the desire realm by relying on the power of higher dhyana. The form realm has six; among the previous eight minds, excluding the unwholesome mind and the skillful mind. All upper realms (form realm and formless realm) have no unwholesome mind or skillful mind, so the remaining six. The formless realm has four, the previous
八種中。除不善心威儀工巧及變化心。有餘四種。並學無學為二十也。廣則無量。識陰如是(此二門竟)。
次明五陰次第之義。諸論不同。毗曇法中。五陰同時。隨義以論。有二次第。一順二逆。順次第者。先明色陰。次受次想次行后識。何故如是。論釋有三。一粗細次第。色陰最粗。相狀顯著。故先明色。受細於色。粗余心法。如人所患首足等痛。覺惱增強。故次明受。想細于受。粗余心法。取相分明。故次明想。行細想受。粗於心識。作用相顯。故次明行。識心最細。故在後說。二破患次第。如論中說。本際已來。男為女色。女為男色染著處故。先觀色陰。令人厭離。樂受貪故染著於色。故次觀受。想顛倒故。起樂受貪。故次觀想。以其貪愛煩惱行故。起顛倒想。故次觀行。以依心故。起煩惱行。故后觀識。三觀入次第。如論中說。二種色觀。入佛法中。為甘露門。一不凈觀。二安般念故。先觀色。以觀色故。便知受妄。故次觀受。知受妄已。想不顛倒故。次觀想。想不倒故。煩惱不行。故次觀行。煩惱不行。心則堪忍。故次觀識。上來三種。是順次第。逆次第者。翻前即是。如論中說。凈穢之生。以心為本。故先觀識。以觀識故。煩惱微薄。故次觀行。煩惱薄故。便起法想。想於一切苦無常等。故次明
想。起法想故。貪受不生。故次觀受。貪受息故。能見色過。故次觀色此逆次第。毗曇如是。成實法中。陰起前後不得一時。次第如何。先明色陰。次識次想次受後行。何故如是。心識之起。必托六根。于中五識依五色根。意識一種。依于意根。從多為論。識依色生。故先明色。第二明識。于識所緣。分別取相。故次明想。于取想所。領納違順非違非順。故次明受。于所受法。起貪瞋等。故次明行。大乘法中。亦說五陰體性同時。隨用隱顯。非無先後。其中次第。多同毗曇(此三門竟)。
次就三性分別五陰。言三性者。所謂善惡無記性也。依如毗曇。陰別有九。相從為三。所言九者。一生得善陰。二方便善陰。三無漏善陰。四不善。五陰五穢污五陰。六報生五陰。七威儀五陰。八工巧五陰。生得善者。一切眾生。無始已來曾修善根。未起邪見斷滅已來。此善相續。生便得之名生得善。生得善根。起身口業。是其色陰。余心法等。為餘四陰。方便善者。于現在世。近友聞法。思惟修習起諸善根。是方便善。于中所起身口二業。是其色陰。余心法等。為餘四陰。問曰。方便與生得善。同是現起。有何差別。釋言。此二分齊難知。但由宿習。任效能起。是生得善。因他教化。聞法思惟。力勵起者。是方便善。無漏善
者。遠離繫縛。合理相應。是無漏善。于中道共無漏律儀。是其色陰。余心法等。為餘四陰。言不善者。一切無慚無愧俱者。是不善陰。于中所起身口惡業。是其色陰。餘四可知。問曰。善惡相對之法。善中得有生得方便。不善何故總說為一。不分二乎。釋言。齊類理亦應然。但今為明惡法本來九品性成。非是方便進習始具。是故隱其方便之名。既隱方便。生得亦廢。又復善法。難以頓成。須分上下令漸習故。說生得方便之異。惡法易斷。總相厭離。是以不分生得方便兩種之別。言穢污者。欲界地中身邊兩見。及上二界一切煩惱。能染污心。名為穢污。于中初禪穢污煩惱。能動身口。具五陰性。如彼梵王語諸梵眾。汝但住此。我能令汝盡老死邊。即是妄語。牛牽黑齒屏處求之。是身邪謟。此身與口。是其色陰。余心法等。是餘四陰。欲界穢污。是迷理惑。不能親發身口二業。二禪已上。煩惱微細。不動身口。無色界中。無身口業。一向不發。故無色陰。但有餘四。言報生者。過因所生眼等諸根。是其色陰報。心法等為餘四陰。言威儀者。身口進止。是其色陰起。此心法為餘四陰。言工巧者。身營世務。口言分處。是其色陰。餘四可知。言變化者。依其通體。或化色身。或化口語。是其色陰。欲起化時。先作是念。我今
【現代漢語翻譯】 現代漢語譯本 遠離繫縛，合理相應，這是無漏的善法。在中道中共同存在的無漏律儀，是其中的色陰（構成物質的要素）。其餘的心法等，是其餘的四陰（受、想、行、識）。 說到不善法，一切伴隨著無慚無愧的心念，就是不善陰。其中所起身口所造的惡業，是其中的色陰。其餘四陰可以類推得知。 有人問：善惡是相對的法，善法中可以有生得和方便的區分，為什麼不善法總說為一種，不分為兩種呢？ 回答說：按照類別來說，道理也應該是這樣。但現在是爲了說明惡法本來就具有九品的性質，不是通過方便和逐漸學習才具備的。所以隱藏了方便的名稱。既然隱藏了方便，生得也就被廢除了。而且善法難以一下子成就，需要區分上下，讓人逐漸學習，所以說了生得和方便的差異。惡法容易斷除，總的來說令人厭惡遠離，因此不區分生得和方便兩種區別。 說到穢污法，欲界地中的身見和邊見，以及上二界（色界和無色界）的一切煩惱，能夠染污心，稱為穢污。其中初禪的穢污煩惱，能夠動身口，具備五陰的性質。比如梵王對諸梵眾說：『你們只住在這裡，我能讓你們達到老死的盡頭。』這就是妄語。『牛牽黑齒屏處求之』，這是身體的邪諂。這個身體和口，是其中的色陰。其餘的心法等，是其餘的四陰。欲界的穢污，是迷惑真理的迷惑，不能親自引發身口二業。二禪以上，煩惱微細，不動身口。無色界中，沒有身口業，一向不引發，所以沒有色陰，只有其餘四陰。 說到報生法，由過去的業因所生的眼等諸根，是其中的色陰（果報的物質部分），心法等是其餘四陰。 說到威儀法，身體和口的行為舉止，是其中的色陰，由此產生的心法是其餘四陰。 說到工巧法，身體經營世俗事務，口說分工之處，是其中的色陰，其餘四陰可以類推得知。 說到變化法，依靠神通力，或者變化色身，或者變化口語，這是其中的色陰。想要發起變化時，先這樣想：我現在……
【English Translation】 English version To be far from bondage, to be reasonably corresponding, this is un-leaked goodness. The un-leaked precepts that exist together in the Middle Way are its Rupa Skandha (the element constituting matter). The remaining mental dharmas, etc., are the remaining four Skandhas (Vedana, Samjna, Samskara, Vijnana). Speaking of unwholesome dharmas, all thoughts accompanied by shamelessness and lack of remorse are the unwholesome Skandha. The evil deeds arising from body and speech within it are its Rupa Skandha. The remaining four Skandhas can be inferred. Someone asks: Good and evil are relative dharmas. There can be distinctions of innate and expedient in good dharmas. Why are unwholesome dharmas spoken of as one kind, not divided into two? The answer is: According to categories, the principle should also be like this. But now it is to explain that evil dharmas originally have the nature of nine grades, not acquired through expedient and gradual learning. Therefore, the name of expedient is hidden. Since expedient is hidden, the innate is also abolished. Moreover, good dharmas are difficult to achieve all at once, and need to be divided into upper and lower levels for gradual learning, so the difference between innate and expedient is explained. Evil dharmas are easy to cut off, and are generally disgusting and avoided, so there is no distinction between innate and expedient. Speaking of defiled dharmas, the Sakayadrishti (belief in a self) and Antagrahadrishti (belief in extremes) in the Desire Realm, and all the afflictions of the upper two realms (Form Realm and Formless Realm), which can defile the mind, are called defiled. Among them, the defiled afflictions of the First Dhyana can move the body and speech, possessing the nature of the five Skandhas. For example, Brahma said to the Brahma assembly: 'You only live here, and I can make you reach the end of old age and death.' This is a false statement. 'The ox leads the black-toothed one to seek it in a secluded place,' this is the body's deceitfulness. This body and mouth are its Rupa Skandha. The remaining mental dharmas, etc., are the remaining four Skandhas. The defilement of the Desire Realm is the delusion that confuses the truth, and cannot personally initiate the actions of body and speech. Above the Second Dhyana, the afflictions are subtle and do not move the body and speech. In the Formless Realm, there are no actions of body and speech, and they are never initiated, so there is no Rupa Skandha, only the remaining four Skandhas. Speaking of retribution-born dharmas, the sense organs such as the eyes, etc., born from past karmic causes, are its Rupa Skandha (the material part of the karmic result), and the mental dharmas, etc., are the remaining four Skandhas. Speaking of dignified behavior, the actions and movements of the body and speech are its Rupa Skandha, and the mental dharmas arising from this are the remaining four Skandhas. Speaking of skillful craftsmanship, the body manages worldly affairs, and the mouth speaks of the division of labor, which is its Rupa Skandha, and the remaining four Skandhas can be inferred. Speaking of transformation, relying on supernatural powers, either transforming the physical body or transforming speech, this is its Rupa Skandha. When wanting to initiate transformation, first think like this: I am now...
當作如是色像如是語言。以此起化心心數法。為餘四陰。問曰。化心與身通體為一異。釋言。是異。異相如何。變化心者。是起化心。身通體者。是起化力。又復化心。是遠方便。身通體者。親能起化。又復化心。唯是無記。身通體者。或時是善。或復無記。何故如是。通體有二。一是修慧。二是生慧。依定修得。是其修慧。天龍鬼等。不假習性。能變現。是其生慧。是修慧者。體性唯善。與定相應。生慧無記。又復化心。或自地收。或他地攝。起自地化。即自地收。起他地化。則他地攝。論其通體。唯在自地。問曰。何不直依通體而起變化。別從化心而起化乎。雖有通體能起化事。若無化心終不起化。故須化心。問曰。若使要從化心而起化者。何須通體。若無通體。雖有化心。欲化前事。終不能現故。復須之。問曰。化色為當正從化心而現。為當正從通體而發。釋言。化色正依通體。遠依化心。化心不能親動身口。是故必依通體化也。九陰如是。相從三者。初三是善。次一不善。后五無記。毗曇如是。成實法中。唯一行陰。該通三性。余皆無記。大乘所說。多同毗曇(此四門竟)。
次就有漏無漏分別。依如毗曇。就向九種五陰之中。第三無漏。餘八有漏。成實法中。義有兩兼。若斷漏故名為無漏。唯在行心
【現代漢語翻譯】 現代漢語譯本：應當這樣理解色像和語言，並以此生起化心（通過神通變化而產生的心）以及與心相關的心理活動（心數法），它們構成了其餘的四陰（受、想、行、識）。
問：化心與身通體（通過神通變化而產生的身體）是同一還是不同？
答：是不同的。
問：它們的不同之處在哪裡？
答：變化心是指生起變化的心念，而身通體是指生起變化的力量。此外，化心是遠方便（間接的手段），而身通體是親能起化（直接產生變化的能力）。再者，化心僅僅是無記（非善非惡），而身通體有時是善，有時是無記。為什麼會這樣呢？因為通體有兩種：一是修慧（通過修行獲得的智慧），二是生慧（天生的智慧）。通過禪定修行而獲得的，是修慧；天龍鬼等，不需要通過後天學習就能變化顯現的，是生慧。修慧的體性唯有善，與禪定相應；生慧則是無記。
此外，化心或者被自地（自身所處的境界）所攝，或者被他地（其他境界）所攝。如果生起自身境界的變化，就被自身境界所攝；如果生起其他境界的變化，就被其他境界所攝。而通體，則只存在於自身所處的境界。
問：為什麼不直接依靠通體來生起變化，而要另外通過化心來生起變化呢？
答：雖然有通體能夠生起變化，但如果沒有化心，最終也無法生起變化，所以需要化心。
問：如果一定要通過化心才能生起變化，那麼又何須通體呢？
答：如果沒有通體，即使有化心，想要變化面前的事物，最終也無法顯現，所以也需要通體。
問：變化出來的色（物質現象）應當直接從化心顯現，還是直接從通體發出？
答：變化出來的色主要依靠通體，間接依靠化心。化心不能直接驅動身口（身體和語言），因此必須依靠通體來變化。
九陰（前五陰加化心、身通體、修慧、生慧）的情況是這樣的：最初的三種（色、受、想）是善，其次的一種（行）是不善，最後的五種（識、化心、身通體、修慧、生慧）是無記。這是毗曇宗的觀點。在成實宗中，只有行陰涵蓋三種性質（善、不善、無記），其餘的都是無記。大乘佛教的說法，大多與毗曇宗相同（以上是四門的討論）。
接下來就從有漏（煩惱）和無漏（沒有煩惱）的角度進行分別。按照毗曇宗的觀點，在上述九種五陰中，第三種（想陰）是無漏，其餘八種是有漏。在成實宗中，義理上有兩種兼顧的情況：如果因為斷除了煩惱而稱為無漏，那麼只有行心（與行為相關的心）是無漏。
【English Translation】 English version: One should understand the form and appearance, as well as the language, in this way. With this, one generates the 'transformation mind' (hua xin) (the mind arising from supernatural transformation) and the mental activities associated with the mind (xin shu fa), which constitute the remaining four skandhas (yin) (sensation, perception, volition, and consciousness).
Question: Are the 'transformation mind' and the 'body of supernatural power' (shen tong ti) (the body arising from supernatural transformation) the same or different?
Answer: They are different.
Question: What are the differences between them?
Answer: The 'transformation mind' refers to the mind that generates transformation, while the 'body of supernatural power' refers to the power that generates transformation. Furthermore, the 'transformation mind' is a 'distant expedient' (yuan fang bian) (indirect means), while the 'body of supernatural power' is 'directly capable of generating transformation' (qin neng qi hua). Moreover, the 'transformation mind' is only 'unspecified' (wu ji) (neither good nor bad), while the 'body of supernatural power' is sometimes good and sometimes unspecified. Why is this so? Because there are two types of 'body of supernatural power': one is 'wisdom from cultivation' (xiu hui) (wisdom obtained through practice), and the other is 'innate wisdom' (sheng hui) (wisdom that is naturally present). That which is obtained through meditation is 'wisdom from cultivation'. Beings such as nagas, dragons, and ghosts, who can manifest transformations without relying on acquired habits, possess 'innate wisdom'. The nature of 'wisdom from cultivation' is only good, corresponding to meditation; 'innate wisdom' is unspecified.
Furthermore, the 'transformation mind' is either contained within its own realm (zi di) (the realm in which it exists) or encompassed by another realm (ta di) (another realm). If it generates a transformation within its own realm, it is contained within its own realm; if it generates a transformation within another realm, it is encompassed by that other realm. However, the 'body of supernatural power' exists only within its own realm.
Question: Why not directly rely on the 'body of supernatural power' to generate transformations, but instead generate transformations through the 'transformation mind'?
Answer: Although the 'body of supernatural power' is capable of generating transformations, without the 'transformation mind', it ultimately cannot generate transformations, so the 'transformation mind' is necessary.
Question: If it is necessary to generate transformations through the 'transformation mind', then what is the need for the 'body of supernatural power'?
Answer: If there is no 'body of supernatural power', even if there is a 'transformation mind', the desired transformation cannot be manifested, so the 'body of supernatural power' is also necessary.
Question: Should the transformed form (se) (material phenomenon) manifest directly from the 'transformation mind', or should it originate directly from the 'body of supernatural power'?
Answer: The transformed form primarily relies on the 'body of supernatural power' and indirectly relies on the 'transformation mind'. The 'transformation mind' cannot directly move the body and speech, so it must rely on the 'body of supernatural power' for transformation.
The situation with the nine skandhas (the first five skandhas plus the transformation mind, body of supernatural power, wisdom from cultivation, and innate wisdom) is as follows: the first three (form, sensation, perception) are good, the next one (volition) is unwholesome, and the last five (consciousness, transformation mind, body of supernatural power, wisdom from cultivation, and innate wisdom) are unspecified. This is the view of the Sarvastivada (Pi Tan) school. In the Satyasiddhi (Cheng Shi) school, only the volition skandha encompasses the three natures (good, unwholesome, and unspecified), while the rest are unspecified. The teachings of Mahayana Buddhism are mostly the same as those of the Sarvastivada school (this concludes the discussion of the four doors).
Next, we will distinguish between 'with outflows' (you lou) (with defilements) and 'without outflows' (wu lou) (without defilements). According to the Sarvastivada school, among the nine types of five skandhas mentioned above, the third (perception skandha) is without outflows, and the remaining eight are with outflows. In the Satyasiddhi school, there are two perspectives: if it is called 'without outflows' because defilements have been eliminated, then only the 'volitional mind' (xing xin) (the mind related to action) is without outflows.
。余皆有漏。若不生漏名為無漏。無學五陰。一向無漏。凡夫五陰。一向有漏。學人不定。若斷結處。是其無漏。結未盡處。是其有漏。大乘法中真德五陰。一向無漏。分段因果。一向有漏。變易因果。隨相無漏。體性有漏。以相順理故名無漏。以性違故名為有漏(此五門竟)。
次辨五陰常無常義。小乘法中。一向無常。大乘法中。大位以分。生死五陰。一向無常。涅槃五陰。一向是常。故經說言。色是無常。因滅是色獲得常色。受想行識。亦復如是。隨義通論。生死五陰。有常無常。涅槃亦爾。生死陰中。有相有實。六識七識。是其陰相。如來之藏。一在滅諦。是其陰實。陰相無常。陰實是常。涅槃陰中有體有用。體則是常。如上所說。用則無常。故經說言。功德莊嚴有為有漏有礙非常。良以隨世有生滅故(此六門竟)。
次辨三界有無之義。小乘法中。四空無色。滅定涅槃一向無心。其無想定及無想報。兩論不同。毗曇無心。成實有之。故彼論言。凡夫不能滅心心法。但無粗心。故說無想。大乘法中。四空有色。故涅槃言。如非想天。亦色非色。我說非色。非想既有。下三類然。又大乘中。說無想定乃至小乘無餘涅槃悉皆有心。六識雖亡。七識心在。故說有心。以有心故。受想行識四陰不無。五陰
【現代漢語翻譯】 現代漢語譯本：其餘的都有煩惱。如果不產生煩惱，就稱為無煩惱。無學之人的五陰，完全沒有煩惱。凡夫的五陰，完全有煩惱。修行中的人則不一定，如果斷除了煩惱之處，就是無煩惱的；煩惱未斷盡之處，就是有煩惱的。大乘佛法中，具有真實功德的五陰，完全沒有煩惱；分段生死的因果，完全是有煩惱的；變易生死的因果，隨其相狀來說是無煩惱的，就其體性來說是有煩惱的。因為相狀順應真理，所以稱為無煩惱；因為體性違背真理，所以稱為有煩惱。（以上五門辨析完畢）
接下來辨析五陰是常還是無常的意義。在小乘佛法中，五陰完全是無常的。在大乘佛法中，根據不同層次來區分。生死輪迴中的五陰，完全是無常的；涅槃境界的五陰，完全是常。所以佛經上說：『色是無常的，因為滅除了（無常的）色，才能獲得常色。』受、想、行、識也是如此。根據意義來通盤論述，生死輪迴中的五陰，有常也有無常，涅槃境界也是如此。生死之陰中，有相和實。六識和七識，是五陰的相；如來藏（Tathagatagarbha），存在於滅諦（Nirodha Satya）中，是五陰的實。陰的相是無常的，陰的實是常的。涅槃之陰中有體和用，體就是常，如上面所說；用則是無常。所以佛經上說：『功德莊嚴是有為法，有煩惱，有障礙，不是常。』這是因為隨著世間有生滅變化。（以上六門辨析完畢）
接下來辨析三界（Trailokya）有無的意義。在小乘佛法中，四空定（Four Formless Realms）、滅盡定（Nirodha-samāpatti）、涅槃（Nirvana）完全沒有心識活動。關於無想定（Asaññasamāpatti）和無想報（Asaññasattā），兩種論的觀點不同。毗曇宗（Abhidharma）認為沒有心識，成實宗（Satyasiddhi）認為有心識。所以該論說：『凡夫不能滅除心和心法，只是沒有粗顯的心，所以說無想。』在大乘佛法中，四空定中有色法。所以《涅槃經》（Nirvana Sutra）說：『如非想非非想處天（Naivasamjñānāsamjñāyatana），也是色非色。』我說非色，既然非想非非想處天存在，那麼下三類天也必然存在。又，大乘佛法中，說無想定乃至小乘的無餘涅槃（Parinirvana）都存在心識。六識雖然滅亡，但第七識（末那識，Manas）仍然存在，所以說有心識。因為有心識，所以受、想、行、識四陰不是不存在，五陰（Skandha）
【English Translation】 English version: All the rest are with outflows (āsrava). If no outflows arise, it is called without outflows (anāsrava). The five skandhas (pañca-khandha) of an Arhat (arahant) are always without outflows. The five skandhas of ordinary beings (prthagjana) are always with outflows. Those in training (śaikṣa) are uncertain. If the place where defilements (klesha) are severed is without outflows; the place where defilements are not yet exhausted is with outflows. In Mahayana (Mahāyāna) Buddhism, the five skandhas of true virtue are always without outflows; the cause and effect of segmented existence (sambhoga-kāya) are always with outflows; the cause and effect of transformational existence (nirmāṇa-kāya) are without outflows according to their appearance, but with outflows according to their nature. Because the appearance accords with principle, it is called without outflows; because the nature violates it, it is called with outflows. (End of these five categories)
Next, we distinguish the meaning of whether the five skandhas are permanent (nitya) or impermanent (anitya). In Hinayana (Hīnayāna) Buddhism, they are always impermanent. In Mahayana Buddhism, they are divided according to different levels. The five skandhas of birth and death are always impermanent; the five skandhas of Nirvana are always permanent. Therefore, the sutra says: 'Form (rupa) is impermanent; because the cessation of form is the attainment of permanent form.' Feeling (vedanā), perception (samjna), volition (samskara), and consciousness (vijnana) are also the same. According to the general discussion of meaning, the five skandhas of birth and death are both permanent and impermanent, and so is Nirvana. In the skandhas of birth and death, there are appearance and reality. The six consciousnesses (sad-vijnana) and the seventh consciousness (manas) are the appearance of the skandhas; the Tathagatagarbha (Tathāgatagarbha), residing in the cessation of suffering (Nirodha Satya), is the reality of the skandhas. The appearance of the skandhas is impermanent; the reality of the skandhas is permanent. In the skandhas of Nirvana, there is substance and function. The substance is permanent, as mentioned above; the function is impermanent. Therefore, the sutra says: 'Meritorious adornment is conditioned (samskrta), with outflows, with obstacles, and not permanent.' This is because it arises and ceases with the world. (End of these six categories)
Next, we distinguish the meaning of the existence or non-existence of the Three Realms (Trailokya). In Hinayana Buddhism, the Four Formless Realms (arupa-dhatu), Nirodha-samāpatti (Nirodha-samāpatti), and Nirvana (Nirvana) are always without mind. Regarding the Asaññasamāpatti (Asaññasamāpatti) and Asaññasattā (Asaññasattā), the two treatises differ. The Abhidharma (Abhidharma) says there is no mind; the Satyasiddhi (Satyasiddhi) says there is. Therefore, that treatise says: 'Ordinary beings cannot extinguish mind and mental phenomena, but only lack coarse mind; therefore, it is said to be without thought.' In Mahayana Buddhism, the Four Formless Realms have form. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'Like the Realm of Neither Perception Nor Non-Perception (Naivasamjñānāsamjñāyatana), it is also form and not form.' I say it is not form. Since the Realm of Neither Perception Nor Non-Perception exists, then the lower three realms must also exist. Furthermore, in Mahayana Buddhism, it is said that Asaññasamāpatti and even the Parinirvana (Parinirvana) of Hinayana all have mind. Although the six consciousnesses are extinguished, the seventh consciousness (Manas) remains; therefore, it is said to have mind. Because there is mind, the four skandhas of feeling, perception, volition, and consciousness are not non-existent, and the five skandhas (Skandha)
之義。粗辨如是。
大乘義章卷第八(本終)
大乘義章卷第八(末)
六道義四門分別(釋名一 開合二 辨相三 明因四)
第一釋名。言六道者。所謂地獄畜生餓鬼人天修羅。是其六也。言地獄者。如雜心釋。不可樂故名為地獄。地持中釋。增上可厭故名泥犁。泥犁胡語。此云地獄。不樂可厭。其義一也。此之兩釋。皆對厭心以彰其過。非是當相解其名義。若正解之。言地獄者。就處名也。地下牢獄。是其生處。故云地獄。言畜生者。如雜心釋。以傍行故名為畜生。此乃辨相。非解名義。若正解釋。言畜生者。從主畜養以為名也。一切世人。或為啖食。或為驅使。畜積此生。行從是義。故名畜生。言餓鬼者。如雜心釋。以從他求故名餓鬼。又常饑虛故名為餓。恐怯多畏故名為鬼。所言人者。如雜心釋。意寂靜故。名之為人。此就人德以釋人也。以人能思斷絕邪念。名意寂靜。若依涅槃。以多恩義故名為人。人中父子親戚相憐。名多恩義。所言天者。如雜心釋。有光明故。名之為天。此隨相釋。又云天者。凈故名天。天報清凈。故名為凈。若依地持。所受自然故名為天。阿修羅者。是外國語。此名劣天。又人相傳名不酒神。阿之言無。修羅名酒。不知何義名不酒神。此之六種經名為趣。
【現代漢語翻譯】 現代漢語譯本 之義。粗略地辨析就像上面所說的。
《大乘義章》卷第八（完）
《大乘義章》卷第八（末）
六道義四門分別（釋名一 開合二 辨相三 明因四）
第一釋名。所說的六道，就是地獄（naraka，受苦之處）、畜生（animals，旁生）、餓鬼（hungry ghosts，常受飢渴之苦的鬼魂）、人（humans，人類）、天（devas，神）和修羅（asuras，好戰的神）。這就是六道。說到地獄，如《雜心論》所解釋，因為不可喜樂所以稱為地獄。地持中解釋說，極度令人厭惡所以名為泥犁（niraya）。泥犁是胡語，這裡翻譯為地獄，不快樂和令人厭惡，意思是一樣的。這兩種解釋，都是針對厭惡之心來彰顯地獄的過患，不是直接從現象上來解釋它的名義。如果正確地解釋，說地獄，是從處所來命名的。地下的牢獄，是眾生出生的地方，所以叫地獄。說到畜生，如《雜心論》所解釋，因為橫著行走所以稱為畜生。這只是辨別現象，不是解釋名義。如果正確地解釋，說畜生，是從被（人）畜養的角度來命名的。一切世人，或者爲了吃肉，或者爲了驅使，畜養這些眾生，按照這個意思，所以名叫畜生。說到餓鬼，如《雜心論》所解釋，因為從其他地方乞求食物，所以名叫餓鬼。又因為常常飢餓乾渴，所以稱為餓。恐懼膽怯，充滿畏懼，所以稱為鬼。所說的人，如《雜心論》所解釋，因為心意寂靜，所以稱之為人。這是就人的德行來解釋人。因為人能夠思考並斷絕邪念，所以說心意寂靜。如果按照《涅槃經》的說法，因為具有多種恩義，所以稱為人。人中父子親戚互相憐憫，就叫做多恩義。所說的天，如《雜心論》所解釋，因為有光明，所以稱之為天。這是隨順（天的）相狀來解釋。又說天，是因為清凈所以名為天。天的果報清凈，所以稱為清凈。如果按照《地持經》，因為所受用的是自然而有的，所以名為天。阿修羅（asura）是外國語，這裡的意思是劣天，又有人相傳叫做不飲酒神。阿（a）的意思是沒有，修羅（sura）是酒的意思。不知道為什麼叫做不飲酒神。這六種（生命形態），在經中稱為趣（gati）。
【English Translation】 English version Such is a rough discernment of the meaning.
The Great Treatise on Meaning, Volume Eight (End)
The Great Treatise on Meaning, Volume Eight (Final)
Four Aspects of the Meaning of the Six Realms (Explanation of Names 1; Opening and Closing 2; Discernment of Characteristics 3; Elucidation of Causes 4)
First, Explanation of Names. The so-called Six Realms are: Naraka (hell beings, places of suffering), Animals (tiryak, beings who walk horizontally), Hungry Ghosts (pretas, spirits constantly suffering from hunger and thirst), Humans (manushya), Devas (gods), and Asuras (fighting gods). These are the six. Regarding Naraka, as explained in the Abhidharmasamuccaya, it is called Naraka because it is undesirable. As explained in the Bodhisattvabhumi, it is called Niraya because it is exceedingly repulsive. Niraya is a foreign word, translated here as Naraka, undesirable and repulsive, the meanings are the same. These two explanations both highlight the faults of Naraka in relation to a mind of aversion; they do not explain the meaning of its name directly from its appearance. If we explain it correctly, Naraka is named from its location. The underground prison is where beings are born, hence it is called Naraka. Regarding Animals, as explained in the Abhidharmasamuccaya, they are called Animals because they walk horizontally. This is merely discerning a characteristic, not explaining the meaning of the name. If we explain it correctly, Animals are named from being raised (by humans). All people in the world, either for food or for labor, raise these beings; acting according to this meaning, hence they are called Animals. Regarding Hungry Ghosts, as explained in the Abhidharmasamuccaya, they are called Hungry Ghosts because they seek food from others. Also, because they are constantly hungry and thirsty, they are called hungry. Fearful and timid, full of dread, hence they are called ghosts. Regarding Humans, as explained in the Abhidharmasamuccaya, they are called Humans because their minds are tranquil. This explains Humans in terms of their virtue. Because humans can think and cut off evil thoughts, it is said that their minds are tranquil. If we follow the Nirvana Sutra, they are called Humans because they possess many kindnesses. Among humans, fathers and sons, relatives, pity each other, this is called having many kindnesses. Regarding Devas, as explained in the Abhidharmasamuccaya, they are called Devas because they have light. This explains it according to (the Devas') appearance. Also, it is said that Devas are called Devas because they are pure. The retribution of Devas is pure, hence it is called pure. If we follow the Bodhisattvabhumi, they are called Devas because what they receive is naturally occurring. Asura is a foreign word, meaning inferior Deva, and it is also traditionally called 'no-alcohol god'. 'A' means 'without', 'Sura' means 'alcohol'. It is not known why it is called 'no-alcohol god'. These six (forms of life) are called Gati (course) in the scriptures.
亦名為道。所言趣者。蓋乃對因以名果也。因能向果。果為因趣。故名為趣。所言道者。從因名也。善惡兩業。通人至果。名之為道。地獄等報。為道所詣。故名為道。故地持言。乘惡行往名為惡道。亦可道者。當相名也。六趣道別故名六道(此一門竟)。
次辨開合。開合不定。總之唯一分段生死。或分為二。一者惡趣。二者善趣。以此二門統攝斯盡。或分為三。所謂三界生死果也。或分為五。謂三惡道諸天及人。以何義故不說修羅。依法念經。修羅有二。一鬼二畜。良以鬼畜兩趣攝故。更不別論。依伽陀經。修羅有三。一畜二鬼三者是天。以鬼畜天三趣攝故。不別論之。或分為六。如上所說。修羅雖復鬼畜等攝。種類眾多。故別分之。隨形異論。差別無量。開合如是(此二門竟)。
次辨其相。先辨地獄。地獄有二。一正地獄二邊地獄。正地獄者。在大海下。粗分有八。細有一百三十六所。粗分八者。一活地獄。二黑繩地獄。三眾合地獄。四叫喚地獄。五大叫喚地獄。六熱地獄。七大熱地獄。八阿鼻地獄。於此南方大海之下五百由旬。有閻羅界。閻羅是鬼。分判罪人。閻羅界下五百由旬。至活地獄。如龍樹說。此地獄中諸受罪者。各共鬥諍。噁心熾盛。手捉利刀。互相殘害。悶絕而死。宿業緣故。涼
【現代漢語翻譯】 現代漢語譯本： 也叫做『道』（通往某種境界的途徑）。所說的『趣』（去處），大概是針對『因』（原因、行為）而命名『果』（結果、報應）的。『因』能夠趨向『果』，『果』是『因』所趨向的，所以叫做『趣』。所說的『道』，是從『因』來命名的。善業和惡業，都能使人到達果報，所以叫做『道』。地獄等報應，是『道』所通往的地方，所以叫做『道』。因此《地持經》說：『乘坐惡行前往叫做惡道。』也可以說，『道』是當下的相狀。六趣的道路不同，所以叫做六道（此一門完）。 接下來辨別開合（分類和合並）。開合不定，總的來說只有一種分段生死（輪迴）。或者分為二，一是惡趣，二是善趣。用這兩個方面統攝就全部包括了。或者分為三，就是三界（欲界、色界、無色界）生死果報。或者分為五，就是三惡道（地獄、餓鬼、畜生）、諸天和人。因為什麼緣故不說修羅（非天）呢？根據《依法念經》，修羅有兩種，一是鬼，二是畜生。因為鬼道和畜生道已經包括了修羅，所以不再單獨論述。根據《伽陀經》，修羅有三種，一是畜生，二是鬼，三是天。因為畜生、鬼、天三趣已經包括了修羅，所以不單獨論述。或者分為六，如上面所說。修羅雖然被鬼、畜等道所包括，但種類眾多，所以單獨分出來。隨著形態不同，論述的差別無量。開合就是這樣（此二門完）。 接下來辨別它們的相狀。先辨別地獄。地獄有兩種，一是正地獄，二是邊地獄。正地獄在大海之下，粗略地分有八種，細緻地分有一百三十六所。粗略分的八種是：一、活地獄，二、黑繩地獄，三、眾合地獄，四、叫喚地獄，五、大叫喚地獄，六、熱地獄，七、大熱地獄，八、阿鼻地獄。在這南方大海之下五百由旬（古印度長度單位），有閻羅界（掌管地獄的鬼王所居住的地方）。閻羅（鬼王名）是鬼，負責分判罪人。閻羅界下五百由旬，到達活地獄。如龍樹（著名佛教論師）所說，此地獄中所有受罪的人，各自互相爭鬥，噁心熾盛，手拿鋒利的刀，互相殘害，悶絕而死，因為宿業的緣故。
【English Translation】 English version: It is also called 『Dao』 (the path to a certain state). The so-called 『Qu』 (destination) is probably named for the 『cause』 (reason, behavior) to the 『effect』 (result, retribution). 『Cause』 can tend to 『effect』, and 『effect』 is what 『cause』 tends to, so it is called 『Qu』. The so-called 『Dao』 is named from 『cause』. Both good and evil karma can lead people to retribution, so it is called 『Dao』. Hell and other retributions are the places where 『Dao』 leads to, so it is called 『Dao』. Therefore, the Bodhisattvabhumi Sutra says: 『Going by evil deeds is called the evil path.』 It can also be said that 『Dao』 is the current state. The paths of the six realms are different, so they are called the six realms (this section is complete). Next, distinguish between opening and closing (classification and merging). Opening and closing are uncertain. In general, there is only one type of segmented birth and death (reincarnation). Or it can be divided into two: one is the evil realm, and the other is the good realm. These two aspects encompass everything. Or it can be divided into three, which are the three realms (desire realm, form realm, formless realm) of birth and death retribution. Or it can be divided into five, which are the three evil realms (hell, hungry ghosts, animals), the heavens, and humans. Why is Asura (demigod) not mentioned? According to the Dharmanusmriti Sutra, there are two types of Asura: one is ghosts, and the other is animals. Because the ghost realm and the animal realm already include Asura, they are not discussed separately. According to the Gatha Sutra, there are three types of Asura: one is animals, the second is ghosts, and the third is gods. Because the animal, ghost, and heaven realms already include Asura, they are not discussed separately. Or it can be divided into six, as mentioned above. Although Asura are included in the ghost, animal, and other realms, there are many types, so they are separated. Depending on the different forms, the differences in discussion are immeasurable. Opening and closing are like this (this section is complete). Next, distinguish their characteristics. First, distinguish hell. There are two types of hell: one is the main hell, and the other is the peripheral hell. The main hell is under the great sea, roughly divided into eight types, and finely divided into one hundred and thirty-six places. The eight roughly divided types are: 1. Living Hell, 2. Black Rope Hell, 3. Conglomerate Hell, 4. Crying Hell, 5. Great Crying Hell, 6. Hot Hell, 7. Great Hot Hell, 8. Avici Hell. Five hundred yojanas (ancient Indian unit of length) below this southern great sea is the realm of Yama (the king of hell). Yama (name of the ghost king) is a ghost who is responsible for judging sinners. Five hundred yojanas below the realm of Yama is the Living Hell. As Nagarjuna (famous Buddhist philosopher) said, all the sinners in this hell fight each other, their evil minds are rampant, they hold sharp knives in their hands, harm each other, and die in a daze because of their past karma.
風來吹。獄卒咄之。罪人還活。應聲即活。行從是義名活地獄。多由殺生故生其中。此地獄下。有黑繩獄。一切苦具轉過於前。以黑鐵繩。拼諸罪人。悉令斷絕。故云黑繩。此地獄中苦事眾多。黑繩事顯故偏名之。以其先世讒謗良善。妄言綺語兩舌惡罵。枉殺無辜。或為奸史。酷暴無道。故生其中。此黑繩下次有眾合。一切苦具轉重於前。于中獄卒。化作種種虎狼師子豬羊牛犬一切種形。殘害罪人。或復化作兩山。相合鐵輪鐵網一切苦具治諸罪人。以眾苦具同皆合會殘害罪人。故云眾合。以其先世多殺眾生故生其中。此眾合下次有叫喚。一切苦具轉過於前。有大鐵城五百由旬。獄卒在中。或斫或剝。或刃或刺。或鞭。或打。或棒或杵。打碎其頭。或驅東西。如是非一。令諸罪人發聲叫喚故名叫喚獄。良以先世斗稱欺誑。非法斷事。受寄不還。侵陵下劣。惱諸貧苦。或破城邑。傷害剝切。離他眷屬。或復詐善誘誑殺之。令人叫喚故生其中。此叫喚下有大叫喚。一切苦具轉重於前。獄卒于中。或驅罪人。入熱鐵屋。令大叫喚。名大叫喚。以其先世熏殺一切穴居眾生。或復系閉墜陷深坑令大叫喚故生其中。此叫喚下。有熱地獄。一切苦事。復轉過前。此地獄中有二銅鑊。一名難陀。二跋難陀。熱沸堿水。涌波于中。獄卒羅剎
【現代漢語翻譯】 風吹來。獄卒呵斥罪人。罪人竟然還活著，應聲便活了過來。因此，這個地方被稱為活地獄。多數是因為殺生而墮入此地獄。在這個地獄之下，是黑繩獄。所有的刑具都比之前的更加殘酷。用黑鐵繩捆綁罪人，將他們全部切割斷裂，所以稱為黑繩獄。這個地獄中苦難的事情非常多，因為黑繩這種刑罰最為顯著，所以特別以此命名。這是因為罪人生前誹謗善良的人，說虛妄不實、花言巧語的話，挑撥離間，惡語謾罵，冤枉殺害無辜的人，或者做奸詐的官吏，殘酷暴虐，沒有道義，所以墮入此地獄。在這個黑繩獄之下，是眾合獄。所有的刑具比之前的更加沉重。獄卒在其中，變化成各種各樣的虎、狼、獅子、豬、羊、牛、狗等各種形狀，殘害罪人。或者變化成兩座山，相互擠壓，還有鐵輪、鐵網等各種刑具來懲治罪人。用各種各樣的刑具一同合力殘害罪人，所以稱為眾合獄。這是因為罪人生前殺害了太多的眾生，所以墮入此地獄。在這個眾合獄之下，是叫喚獄。所有的刑具比之前的更加殘酷。有一座巨大的鐵城，方圓五百由旬（yóu xún，古印度長度單位）。獄卒在其中，有的砍，有的剝，有的用刀刺，有的用矛刺，有的鞭打，有的捶打，有的用棒槌搗碎罪人的頭，或者驅趕罪人東西奔跑，這樣的事情不止一件。讓罪人們發出叫喊的聲音，所以叫做叫喚獄。這是因為罪人生前用不公平的秤來欺騙別人，用非法的手段判決事情，接受別人的寄託卻不歸還，欺凌弱小，惱害貧困的人，或者破壞城池，傷害百姓，掠奪財物，使人骨肉分離，或者假裝善良來引誘、欺騙、殺害他人，令人發出叫喊的聲音，所以墮入此地獄。在這個叫喚獄之下，是大叫喚獄。所有的刑具比之前的更加沉重。獄卒在其中，有的驅趕罪人進入熾熱的鐵屋，讓他們大聲叫喚，所以叫做大叫喚獄。這是因為罪人生前用煙燻殺一切居住在洞穴中的眾生，或者囚禁、封閉他們，使他們墜入深坑，讓他們大聲叫喚，所以墮入此地獄。在這個叫喚獄之下，是熱地獄。所有的刑罰，又比之前的更加殘酷。這個地獄中有兩口銅鍋，一個叫做難陀（Nántuó），一個叫做跋難陀（Bánántuó），裡面是沸騰的堿水，不斷地翻滾。獄卒羅剎（Lu剎chā） 現代漢語譯本
【English Translation】 The wind blows. The prison guard scolds him. The sinner is still alive. He comes back to life at the sound of the scolding. Therefore, this place is called the Living Hell. Most are born into it because of killing. Below this hell is the Black Rope Hell. All the instruments of suffering are even more severe than before. With black iron ropes, the sinners are bound and completely severed. Therefore, it is called Black Rope. There are many sufferings in this hell. The matter of the black rope is prominent, so it is specifically named after it. This is because in their previous lives, they slandered the good, spoke falsely and with flowery language, sowed discord, cursed evilly, wrongly killed the innocent, or were treacherous officials, cruel and tyrannical, without morality, so they were born into it. Below this Black Rope Hell is the Combined Hell. All the instruments of suffering are even heavier than before. In it, the prison guards transform into various forms of tigers, wolves, lions, pigs, sheep, cattle, dogs, and all kinds of shapes, to harm the sinners. Or they transform into two mountains that crush together, iron wheels, iron nets, and all kinds of instruments of suffering to punish the sinners. All kinds of instruments of suffering are combined to harm the sinners, so it is called the Combined Hell. This is because in their previous lives, they killed too many living beings, so they were born into it. Below this Combined Hell is the Crying Hell. All the instruments of suffering are even more severe than before. There is a large iron city, five hundred Yojana (yóu xún, ancient Indian unit of length) in circumference. The prison guards are in it, some chopping, some peeling, some stabbing with knives, some stabbing with spears, some whipping, some beating, some smashing the sinners' heads with clubs or pestles, or driving the sinners to run east and west. Such things are not just one. Causing the sinners to cry out, so it is called the Crying Hell. This is because in their previous lives, they deceived others with unfair scales, judged matters with illegal means, accepted deposits from others but did not return them, bullied the weak, troubled the poor, or destroyed cities, harmed the people, plundered property, separated families, or pretended to be good to lure, deceive, and kill others, causing people to cry out, so they were born into it. Below this Crying Hell is the Great Crying Hell. All the instruments of suffering are even heavier than before. The prison guards in it, some drive the sinners into hot iron houses, causing them to cry out loudly, so it is called the Great Crying Hell. This is because in their previous lives, they smoked and killed all the beings living in caves, or imprisoned and confined them, causing them to fall into deep pits, causing them to cry out loudly, so they were born into it. Below this Crying Hell is the Hot Hell. All the punishments are even more severe than before. In this hell, there are two copper cauldrons, one called Nanda (Nántuó), and the other called Bā Nanda (Bánántuó), filled with boiling alkaline water, constantly surging. The prison guard Rakshasa (Lu剎chā) English version
。叉諸罪人投之於中。或投炭坑。或投沸灰。或以膿血。而自煎熬。名熱地獄。以其先世惱亂父母及諸師長一切沙門婆羅門等。令其心熱故生其中。此下次有大熱地獄。一切苦事轉重於前。以其先世活煮眾生。或復生爛。或以木貫。生而炙之。或燒山澤及諸聚落佛塔僧房。或推眾生令墜湯火故生其中。此下次有阿鼻地獄。如涅槃說。此獄縱廣八萬由旬。其中苦事過前七獄及余別處。足二千倍。鐵網羅覆。上火徹下。下火徹上。交過通徹。一人入中。身亦遍滿。第二人入。身亦遍滿。壽命一劫。苦無暫廢。以其先世作五逆罪謗方等經。起大邪見謗無因果斷滅善根。故生其中。十不善業。皆生此等八大獄中。向來且隨粗相言耳。所言一百三十六者。前八地獄一一各有十六眷屬。八是寒冰。八是炎火。八寒冰者。如龍樹說。一安浮陀。此名多孔。應是陵山多諸孔穴故名多孔。亦可。此處凍諸罪人。令多穿穴故名多孔。二足浮陀。此名無孔。對前可知。此之二種。隨相名之。三阿羅邏。此患寒聲。四阿波波。亦患寒聲。五名睺睺。亦是寒聲。此之三種。從聲以名。六漚缽羅。此名青蓮。獄城相狀。似青蓮華故名青蓮。亦可。此處凍諸罪人。似青蓮色名漚缽羅。七缽頭摩。此名紅蓮。釋有兩義準前可知。八名摩訶缽頭摩。此名大
【現代漢語翻譯】 叉諸罪人投之於中：用叉子將各種罪人投入其中。 或投炭坑：或者投入炭火坑。 或投沸灰：或者投入沸騰的灰燼中。 或以膿血，而自煎熬：或者在膿血中煎熬自身。 名熱地獄：這叫做熱地獄。 以其先世惱亂父母及諸師長一切沙門婆羅門等，令其心熱故生其中：因為他們前世惱亂父母、師長以及所有沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），使他們內心煩熱，所以生於此地獄。 此下次有大熱地獄：這之後還有大熱地獄。 一切苦事轉重於前：一切苦難之事比之前更加嚴重。 以其先世活煮眾生，或復生爛，或以木貫，生而炙之，或燒山澤及諸聚落佛塔僧房，或推眾生令墜湯火故生其中：因為他們前世活活煮殺眾生，或者使之腐爛，或者用木頭貫穿，活活燒烤，或者焚燒山林湖泊以及村落、佛塔、僧房，或者將眾生推入沸水或火中，所以生於此地獄。 此下次有阿鼻地獄：這之後還有阿鼻地獄（Avīci，無間地獄）。 如涅槃說，此獄縱廣八萬由旬：如《涅槃經》所說，此地獄縱橫廣闊八萬由旬（Yojana，古印度長度單位）。 其中苦事過前七獄及余別處，足二千倍：其中的苦難之事超過前面七個地獄以及其他地方的兩千倍。 鐵網羅覆，上火徹下，下火徹上，交過通徹：鐵網覆蓋，上方的火焰直達下方，下方的火焰直達上方，交錯貫通。 一人入中，身亦遍滿，第二人入，身亦遍滿：一人進入其中，身體也充滿整個地獄，第二人進入，身體也充滿整個地獄。 壽命一劫，苦無暫廢：壽命長達一劫（Kalpa，極長的時間單位），所受的痛苦沒有片刻停止。 以其先世作五逆罪謗方等經，起大邪見謗無因果斷滅善根，故生其中：因為他們前世犯下五逆罪，誹謗方等經典，產生極大的邪見，誹謗沒有因果報應，斷滅善根，所以生於此地獄。 十不善業，皆生此等八大獄中：所有十不善業，都會使人墮入這八大獄中。 向來且隨粗相言耳：以上只是粗略地說明。 所言一百三十六者，前八地獄一一各有十六眷屬：所說的一百三十六個地獄，是說前面八個地獄每一個都有十六個眷屬地獄。 八是寒冰，八是炎火：其中八個是寒冰地獄，八個是火焰地獄。 八寒冰者，如龍樹說：八個寒冰地獄，如龍樹（Nāgārjuna，佛教論師）所說： 一安浮陀，此名多孔：第一是安浮陀（Arbuda），意思是多孔。 應是陵山多諸孔穴故名多孔：應該是山陵有很多孔穴，所以叫做多孔。 亦可，此處凍諸罪人，令多穿穴故名多孔：也可以說，這裡凍結罪人，使他們身上出現很多孔洞，所以叫做多孔。 二足浮陀，此名無孔：第二是足浮陀（Nirarbuda），意思是無孔，與前者相對。 此之二種，隨相名之：這兩種地獄，是根據其外相來命名的。 三阿羅邏，此患寒聲：第三是阿羅邏（Aṭaṭa），因受寒冷而發出哀嚎的聲音。 四阿波波，亦患寒聲：第四是阿波波（Hahava），也是因受寒冷而發出哀嚎的聲音。 五名睺睺，亦是寒聲：第五個叫做睺睺（Huhuva），也是因受寒冷而發出的聲音。 此之三種，從聲以名：這三種地獄，是從聲音來命名的。 六漚缽羅，此名青蓮：第六是漚缽羅（Utpala），意思是青蓮花。 獄城相狀，似青蓮華故名青蓮：地獄的形狀，像青蓮花一樣，所以叫做青蓮。 亦可，此處凍諸罪人，似青蓮色名漚缽羅：也可以說，這裡凍結的罪人，身體呈現青蓮花的顏色，所以叫做漚缽羅。 七缽頭摩，此名紅蓮：第七是缽頭摩（Padma），意思是紅蓮花。 釋有兩義準前可知：解釋有兩種含義，可以參照前面的解釋來理解。 八名摩訶缽頭摩，此名大：第八個叫做摩訶缽頭摩（Mahāpadma），意思是大的。
【English Translation】 Chā zhū zuìrén tóu zhī yú zhōng: Forks are used to throw various sinners into it. Huò tóu tànkēng: Or thrown into coal pits. Huò tóu fèihuī: Or thrown into boiling ashes. Huò yǐ nóngxuè, ér zì jiān'áo: Or tormented in pus and blood. Míng rè dìyù: This is called the Hot Hell. Yǐ qí xiānshì nǎoluàn fùmǔ jí zhū shīzhǎng yīqiè shāmén póluómén děng, lìng qí xīnrè gù shēng qízhōng: Because in their previous lives they disturbed their parents, teachers, and all Śrāmaṇas (ascetic practitioners) and Brāhmaṇas (priests), causing them mental distress, they are born into this hell. Cǐ xiàcì yǒu dàrè dìyù: After this, there is the Great Hot Hell. Yīqiè kǔshì zhuǎn zhòng yú qián: All suffering is more severe than before. Yǐ qí xiānshì huózhu zhòngshēng, huò fù shēng làn, huò yǐ mù guàn, shēng ér zhì zhī, huò shāo shānzé jí zhū jùluò fótǎ sēngfáng, huò tuī zhòngshēng lìng zhuì tānghuǒ gù shēng qízhōng: Because in their previous lives they boiled living beings alive, or caused them to rot, or pierced them with wood, roasting them alive, or burned mountains, lakes, villages, pagodas, and monasteries, or pushed living beings into boiling water or fire, they are born into this hell. Cǐ xiàcì yǒu Ābí dìyù: After this, there is the Avīci (uninterrupted) Hell. Rú Nièpán shuō, cǐ yù zòngguǎng bāwàn yóuxún: As the Nirvana Sutra says, this hell is 80,000 yojanas (Yojana, ancient Indian unit of length) in length and width. Qízhōng kǔshì guò qián qī yù jí yú biéchù, zú èrqiān bèi: The suffering in it is two thousand times greater than the previous seven hells and other places. Tiěwǎng luó fù, shàng huǒ chè xià, xià huǒ chè shàng, jiāocuò tōngchè: Iron nets cover it, the fire above reaches down, the fire below reaches up, intersecting and penetrating. Yī rén rù zhōng, shēn yì biànmǎn, dì'èr rén rù, shēn yì biànmǎn: When one person enters it, their body fills the entire hell, and when a second person enters, their body also fills the entire hell. Shòumìng yī jié, kǔ wú zànfèi: The lifespan is one kalpa (Kalpa, extremely long unit of time), and the suffering never ceases. Yǐ qí xiānshì zuò wǔ nì zuì bàng fāngděng jīng, qǐ dà xiéjiàn bàng wú yīnguǒ duànmiè shàngēn, gù shēng qízhōng: Because in their previous lives they committed the five rebellious acts, slandered the Vaipulya Sutras, developed great wrong views, slandered the absence of cause and effect, and destroyed their roots of goodness, they are born into this hell. Shí bù shànyè, jiē shēng cǐ děng bā dà yù zhōng: All ten unwholesome karmas will cause one to fall into these eight great hells. Xiànglái qiě suí cūxiàng yán ěr: The above is just a rough explanation. Suǒ yán yībǎi sānshíliù zhě, qián bā dìyù yī yī gè yǒu shíliù juànshǔ: The one hundred and thirty-six hells mentioned refer to the fact that each of the preceding eight hells has sixteen dependent hells. Bā shì hánbīng, bā shì yánhuǒ: Eight are ice hells, and eight are fire hells. Bā hánbīng zhě, rú Lóngshù shuō: The eight ice hells, as Nāgārjuna (Nāgārjuna, Buddhist philosopher) said: Yī Ānfútuó, cǐ míng duōkǒng: First is Arbuda (Arbuda), which means 'many holes'. Yīng shì língshān duō zhū kǒngxué gù míng duōkǒng: It should be that the mountains have many holes, so it is called 'many holes'. Yì kě, cǐchù dòng zhū zuìrén, lìng duō chuān xué gù míng duōkǒng: It can also be said that this place freezes sinners, causing many holes to appear in their bodies, so it is called 'many holes'. Èr Zúfútuó, cǐ míng wúkǒng: Second is Nirarbuda (Nirarbuda), which means 'no holes', in contrast to the former. Cǐ zhī èr zhǒng, suí xiàng míng zhī: These two types of hells are named according to their appearance. Sān Āluólú, cǐ huàn hánshēng: Third is Aṭaṭa (Aṭaṭa), which emits a cry of suffering from the cold. Sì Ābōbō, yì huàn hánshēng: Fourth is Hahava (Hahava), which also emits a cry of suffering from the cold. Wǔ míng Hóuhóu, yì shì hánshēng: The fifth is called Huhuva (Huhuva), which is also a sound of suffering from the cold. Cǐ zhī sān zhǒng, cóng shēng yǐ míng: These three types of hells are named after their sounds. Liù Ōubōluó, cǐ míng qīnglián: Sixth is Utpala (Utpala), which means 'blue lotus'. Yù chéng xiàngzhuàng, sì qīnglián huā gù míng qīnglián: The shape of the hell city is like a blue lotus flower, so it is called 'blue lotus'. Yì kě, cǐchù dòng zhū zuìrén, sì qīnglián sè míng Ōubōluó: It can also be said that the sinners frozen here have bodies that resemble the color of a blue lotus flower, so it is called Utpala. Qī Bōtóumó, cǐ míng hónglián: Seventh is Padma (Padma), which means 'red lotus'. Shì yǒu liǎng yì zhǔn qián kě zhī: There are two interpretations, which can be understood by referring to the previous explanations. Bā míng Móhē Bōtóumó, cǐ míng dà: Eighth is called Mahāpadma (Mahāpadma), which means 'great'.
紅蓮華。義亦同前此後三種。從色名也。八炎火者。一名炭坑。二名沸屎。三名燒林。四名劍樹。五名刀道。六名刺棘。七名咸河。八名銅柱。前八大獄。東西南北各有二冰及二炎火。故有十六。八大地獄各有十六。即是一百二十八所。通八大獄便是一百三十六也。如法念經。明此一百三十六所。名字各異業果亦異。不可具論。正處如是。邊地獄者。或鐵圍間。或余山中。或大海里。諸治罪處。名邊地獄(地獄如是)。
次辨畜生。如法念經。說畜生中凡有三十四億種類。于中具有四生不同四食之異。業果差殊。備如彼經。不可具說(畜生如是)。
次辨餓鬼。如法念說。餓鬼之中處要有二。一在人中。二在鬼界。如彼經說。閣浮提下五由百旬。縱廣三萬六千由旬。是餓鬼界。類別不同。有三十六。一鑊身餓鬼。其形似鑊。無有頭頂眼耳鼻舌手足等相。住餓鬼界。初生之時。倍過人身。后漸增長。滿一由旬。猛火滿於鑊身之中。焚燒其身。飢渴熱惱。無能救者。人中十歲。當彼日夜。鑊身於彼壽五百歲。以其先世為貪財利受雇屠殺。又受他寄抵拒不還。故生其中。二鍼口餓鬼。身大如山。口如針孔。亦住鬼界。壽同鑊身。飢火燒身。燋燃無救。並受一切寒熱眾毒種種之苦。以其先世僱人屠殺。或有婦人夫
【現代漢語翻譯】 現代漢語譯本 紅蓮華（Padma）。意義與前面和後面的三種地獄相同，都是從顏色來命名的。八炎火地獄：第一種叫炭坑（Charcoal Pit），第二種叫沸屎（Boiling Excrement），第三種叫燒林（Burning Forest），第四種叫劍樹（Sword Tree），第五種叫刀道（Knife Road），第六種叫刺棘（Thorn Thicket），第七種叫咸河（Salt River），第八種叫銅柱（Copper Pillar）。前面說的八大獄，東西南北各有兩個冰地獄和兩個炎火地獄，所以總共有十六個。八大地獄各有十六個小地獄，總共是一百二十八個。加上八大獄，總共是一百三十六個。《如法念經》詳細說明了這一百三十六個地獄的名字，各自的業報也不同，不能一一詳述。這些是正處地獄的情況。邊地獄，有的在鐵圍山之間，有的在其他山中，有的在大海里，都是懲罰罪惡的地方，叫做邊地獄（地獄的情況就是這樣）。
接下來辨別畜生。《如法念經》說，畜生中總共有三十四億種。其中有胎生、卵生、濕生、化生四種不同的出生方式，也有段食、觸食、思食、識食四種不同的食物。業報的差別也各不相同，詳細情況都在《如法念經》中，不能一一詳述（畜生的情況就是這樣）。
接下來辨別餓鬼。《如法念經》說，餓鬼存在的地方主要有兩個：一個在人中，一個在鬼界。如經中所說，在閻浮提（Jambudvipa）下五百由旬（Yojana），縱橫三萬六千由旬，是餓鬼界。餓鬼的類別不同，有三十六種。第一種是鑊身餓鬼（Kuo Shen Hungry Ghost），它們的形狀像鑊（一種大鍋），沒有頭頂、眼睛、耳朵、鼻子、舌頭、手腳等。住在餓鬼界。剛出生的時候，比人的身體大一倍，後來逐漸增長，達到一由旬。猛烈的火焰充滿鑊身之中，焚燒它們的身體。飢餓、乾渴、熱惱，沒有人能夠救助它們。人間的十年，相當於它們的一日一夜。鑊身餓鬼在那裡壽命是五百歲。因為它們前世貪圖財利，受雇屠殺，又接受別人的寄託卻抵賴不還，所以生在其中。第二種是鍼口餓鬼（Needle Mouth Hungry Ghost），身體大如山，口像針孔。也住在鬼界。壽命和鑊身餓鬼一樣。飢餓的火焰焚燒它們的身體，焦灼燃燒，沒有人能夠救助它們。並且遭受一切寒冷、炎熱、各種毒害的痛苦。因為它們前世僱人屠殺，或者有婦人丈夫
【English Translation】 English version Padma (Red Lotus Hell). The meaning is the same as the previous and subsequent three hells, named after its color. The Eight Fiery Hells: The first is called Charcoal Pit, the second is called Boiling Excrement, the third is called Burning Forest, the fourth is called Sword Tree, the fifth is called Knife Road, the sixth is called Thorn Thicket, the seventh is called Salt River, and the eighth is called Copper Pillar. The aforementioned eight great hells each have two ice hells and two fiery hells in the east, west, north, and south, totaling sixteen. Each of the eight great hells has sixteen smaller hells, totaling one hundred and twenty-eight. Adding the eight great hells, the total is one hundred and thirty-six. The Saddharma-smṛtyupasthāna Sūtra (如法念經) details the names of these one hundred and thirty-six hells, and their respective karmic retributions differ, which cannot be elaborated upon individually. These are the conditions of the principal hells. The peripheral hells are located either between the Iron Mountain Range (Cakravāḍa), in other mountains, or in the great ocean, all places where sins are punished, and are called peripheral hells (such are the hells).
Next, we distinguish the animals. The Saddharma-smṛtyupasthāna Sūtra states that there are a total of thirty-four billion species of animals. Among them, there are four different modes of birth: viviparous, oviparous, moisture-born, and metamorphic; and four different kinds of food: solid food, contact food, mental food, and consciousness food. The differences in karmic retribution vary, as detailed in that sutra, which cannot be elaborated upon individually (such are the animals).
Next, we distinguish the hungry ghosts. The Saddharma-smṛtyupasthāna Sūtra states that there are mainly two places where hungry ghosts exist: one is among humans, and the other is in the ghost realm. As the sutra says, five hundred yojanas (由旬) below Jambudvipa (閻浮提), spanning thirty-six thousand yojanas in length and width, is the realm of hungry ghosts. The categories of hungry ghosts are different, with thirty-six types. The first type is the Cauldron-bodied Hungry Ghost (鑊身餓鬼), whose shape resembles a cauldron, lacking a head, eyes, ears, nose, tongue, hands, and feet. They reside in the ghost realm. When they are first born, they are twice the size of a human body, and later gradually grow to one yojana. Fierce flames fill their cauldron-like bodies, burning them. They suffer from hunger, thirst, and heat, and no one can save them. Ten human years are equivalent to one day and night for them. The lifespan of a Cauldron-bodied Hungry Ghost there is five hundred years. This is because in their previous lives, they were greedy for wealth and profit, hired to slaughter, and refused to return what was entrusted to them, so they were born into this condition. The second type is the Needle-mouthed Hungry Ghost (鍼口餓鬼), whose body is as large as a mountain, but whose mouth is as small as a needle's eye. They also reside in the ghost realm. Their lifespan is the same as that of the Cauldron-bodied Hungry Ghost. The flames of hunger burn their bodies, scorching them, and no one can save them. They also suffer all kinds of pain from cold, heat, and various poisons. This is because in their previous lives, they hired people to slaughter, or a woman's husband
令供養沙門凈行。誑言道無如是等比。故生其中。三食吐鬼。四食糞鬼。五無食鬼。六食氣鬼。七食法鬼。八食水鬼。九悕望鬼。十食唾鬼。十一食鬘鬼。十二食血鬼。十三食肉鬼。十四食香菸鬼。十五疾行鬼。十六伺便鬼。十七地下鬼。十八神通鬼。十九熾燃鬼。二十伺嬰兒便鬼。二十一欲色鬼。二十二住海渚鬼。二十三使執杖鬼。是閻羅王。二十四食小兒鬼。二十五食人精氣鬼。二十六羅剎鬼。二十七火爐燒食鬼。二十八住不凈巷陌鬼。二十九食風鬼。三十食火炭鬼。三十一食毒鬼。三十二曠野鬼。三十三住冢間食熱灰土鬼。三十四樹中住鬼。三十五住四交道鬼。三十六殺身餓鬼。鬼別無量。要攝如此。其中果報業因各異。備如經說(餓鬼如是)。
次辨修羅。依伽陀羅。修羅有三。一天二鬼三者畜生。法念經中。唯說二種。鬼之與畜。鬼修羅者。是其殺身餓鬼所攝。住在地上眾相山中。畜修羅者。住在北方須彌山側海底地下。四重之別。入地二萬一千由旬。有其羅睺阿修羅住。地曠一萬三千由旬。城名光明。縱廣正等八千由旬。有千柱殿。寶房行列。城地山池一切樂具皆以寶嚴。于其城內。有四寶園。各百由旬。一一園中。有三千種如願之樹。樹皆真金。精靈虛妙。如雲如影。其園池內雜寶色鳥。游集滿
中。王住此城。城外別有十三住處。於一一處各有無量阿修羅眾。羅睺修羅。是師子兒。形如須彌。能變自身。大小隨意人中五百歲。當彼日夜。羅睺于彼壽五千歲。有四婇女。從憶念生。有其十二那由他婇女。以為眷屬。圍繞羅睺。其王過去作婆羅門。于曠野處有一佛塔。高二十五里。于中畫作種種佛像。種種華果。樹林莊嚴。為火所燒。是婆羅門。救之得免。救已作念。我救此塔。有福以不。若有福者。愿得大身。又外道中。多行佈施。故受斯報。余阿修羅。於過去世。見他殺生強逼令放。或為名利。或為王使。或習父祖不殺之法。非慈悲心。不持凈戒。不作諸善。故生其中。次下二萬一千由旬。是其勇健修羅住處。王名勇健。民名摩睺。此云骨咽。地名月鬘。漸廣前地城名遊戲。縱廣正等八萬由旬。嚴好過前。其城住在四金山中。其山高廣五千由旬。王住此城。別更有城。名曰星鬘。民住其中。城外有園。縱廣一萬三千由旬。于中凡有七園差別。種種莊嚴。是諸修羅。于中受樂。勇健修羅。其形長大。如二須彌。若住自界。變身短小。勢力轉勝。人六百歲。當彼日夜。此地修羅壽六千歲。其王過去劫奪他物。供養外道離欲之人。故受斯報。餘眾往昔供養外道不離欲者。及破戒人。故生其中。次下二萬一千由旬。
【現代漢語翻譯】 現代漢語譯本： 在那個時候，國王居住在這座城市裡。城市外面另有十三個住所。在每一個住所里，都有無量的阿修羅眾。羅睺阿修羅（Rāhu Asura，意為執計星阿修羅），是師子（獅子）的兒子，形體像須彌山（Sumeru，佛教宇宙觀中的聖山）。他能隨意變化自身的大小。人間五百年，相當於他們的一個晝夜。羅睺在那裡壽命有五千歲。他有四個婇女（侍女），是從憶念中化生出來的。還有十二那由他（Nayuta，數量單位，相當於百億）的婇女，作為他的眷屬，圍繞著羅睺。這位國王過去曾是一位婆羅門（Brahmin，印度教祭司）。在曠野之處，有一座佛塔，高二十五里。塔中畫著各種各樣的佛像，以及各種各樣的華果、樹林，非常莊嚴。後來佛塔被火燒燬，這位婆羅門救了它，使它免於焚燬。救完之後，他心想：『我救了這座塔，會有福報嗎？』如果我有福報，希望得到巨大的身軀。他又在外道中，多次行佈施。所以，他得到了這樣的果報。其他的阿修羅，在過去世中，見到他人殺生，強迫他們放生；或者爲了名利，或者爲了國王的命令，或者遵循父輩祖先不殺生的法則，但並非出於慈悲心，不持守清凈的戒律，不做各種善事。所以，他們生在了阿修羅道中。 再往下二萬一千由旬（Yojana，古印度長度單位），是勇健阿修羅（Vira Asura，意為勇猛的阿修羅）居住的地方。國王名叫勇健，百姓名叫摩睺（Mahoraga，意為大蟒神，此處指阿修羅的百姓）。這裡被稱為骨咽。地名叫月鬘。逐漸比前面的地方寬廣，城名叫遊戲，縱橫長寬都是八萬由旬，莊嚴美好超過了前面的城市。這座城市坐落在四座金山之中。金山高廣五千由旬。國王居住在這座城市裡。另外還有一座城市，名叫星鬘，百姓居住在其中。城外有一座園林，縱橫長寬一萬三千由旬。其中共有七種不同的園林，各種各樣的莊嚴。這些阿修羅在其中享受快樂。勇健阿修羅，他的形體長大，像兩座須彌山。如果居住在自己的領地，他會變身得短小，但勢力反而更加強盛。人間六百年，相當於他們的一個晝夜。此地的阿修羅壽命有六千歲。這位國王過去劫奪他人的財物，供養外道中已經離欲之人。所以，他得到了這樣的果報。其餘的阿修羅眾，往昔供養外道但沒有離欲的人，以及破戒的人。所以，他們生在了阿修羅道中。 再往下二萬一千由旬。
【English Translation】 English version: At that time, the king resided in this city. Outside the city, there were thirteen other abodes. In each of these abodes, there were countless Asura beings. Rāhu Asura (meaning the Asura of the eclipse planet), was the son of Simha (lion), with a form resembling Mount Sumeru (the sacred mountain in Buddhist cosmology). He could transform his body at will, changing its size as he pleased. Five hundred years in the human realm were equivalent to one day and night for them. Rāhu's lifespan there was five thousand years. He had four consorts, born from his thoughts. There were also twelve Nayutas (a numerical unit equivalent to ten billion) of consorts, forming his retinue, surrounding Rāhu. This king was once a Brahmin (Hindu priest) in the past. In a wilderness, there was a pagoda, twenty-five li (Chinese mile) in height. Inside it were painted various Buddha images, as well as various flowers, fruits, and trees, making it very magnificent. Later, the pagoda was burned by fire, and this Brahmin saved it, preventing it from being destroyed. After saving it, he thought: 'Will I gain merit from saving this pagoda?' If I have merit, I wish to obtain a huge body. He also frequently practiced giving alms among the heretics. Therefore, he received such retribution. The other Asuras, in their past lives, saw others killing living beings and forced them to release them; or for fame and profit, or for the king's orders, or following the ancestral laws of not killing, but not out of compassion, not upholding pure precepts, and not doing various good deeds. Therefore, they were born in the Asura realm. Further down by twenty-one thousand Yojanas (an ancient Indian unit of distance) is the abode of Vira Asura (meaning the brave Asura). The king is named Vira, and the people are named Mahoraga (meaning great serpent deity, here referring to the people of Asura). This place is called Gu Yan. The land is called Moon Garland. Gradually wider than the previous land, the city is called Play, with a length and width of eighty thousand Yojanas, more magnificent than the previous city. This city is located in four golden mountains. The golden mountains are five thousand Yojanas in height and width. The king resides in this city. There is also another city, called Star Garland, where the people reside. Outside the city is a garden, with a length and width of thirteen thousand Yojanas. There are seven different gardens within it, with various decorations. These Asuras enjoy happiness in them. Vira Asura, his form is large, like two Mount Sumerus. If he resides in his own territory, he will transform to be short and small, but his power will become even stronger. Six hundred years in the human realm are equivalent to one day and night for them. The Asuras in this land have a lifespan of six thousand years. This king in the past robbed others of their property and offered it to those who had renounced desires among the heretics. Therefore, he received such retribution. The remaining Asura beings, in the past offered to heretics but had not renounced desires, as well as those who had broken precepts. Therefore, they were born in the Asura realm. Further down by twenty-one thousand Yojanas.
有其華鬘修羅住處。王名華鬘。民名遊戲。地名修那。城名鋡毗羅。縱廣一萬三千由旬。莊嚴微妙。轉勝於前。華鬘修羅。所受之形。如三須彌。若住自界。現微小身。勢力轉增。人七百歲。當彼日夜。此地修羅。壽七千歲。其王過去。飲食施與破戒病人。故受斯報。餘眾前世因種種戲。聚物為食。用以施人。本無凈心。故生其中。次下二萬一千由旬。有缽訶婆毗摩質多修羅住處。王名缽訶。亦名波羅訶。此本一名。人語音異。亦名毗摩質多。所領之民。名一切忍。地名不動。廣六萬由旬。城名鋡毗羅。縱廣一萬三千由旬。七寶宮殿。微妙如天。毗摩質多。其形長大。如四須彌。若住本界。現微小身。勢力過前三地修羅。人八百歲。當彼日夜。此地修羅。壽八千歲。其王前世無正見心。見持戒者來從乞求。久乃施之。施已語言。我今施汝。有何福德。我以癡故施汝飲食。邪見心施。故受斯報。余修羅眾。於前世時。自為身故。守掌果樹一切諸物。己所不用。然後惠人。故生其中。此諸修羅。與天怨對。共天戰競。備如經說。不可具陳(修羅如是)。
次辨人趣。人類無量。大約有四。謂四天下人報差別。四天下人。有八不同。一住處不同。須彌山南有一海渚。名閻浮提。縱廣二十八萬里。人住其上。東方有渚。
【現代漢語翻譯】 現代漢語譯本： 在華鬘（Huaman，花環）修羅的住所，有一位名為華鬘（Huaman，花環）的國王，他的人民名為遊戲（Youxi，嬉戲）。那裡的土地名為修那（Xiuna），城市名為鋡毗羅（Hanpila），縱橫一萬三千由旬（youshun，古印度長度單位），莊嚴而微妙，勝過之前的住所。華鬘修羅所呈現的形體，如同三座須彌山（Xumi，佛教宇宙觀中的聖山）。如果他們居住在自己的領地，就會顯現出微小的身軀，但勢力卻會不斷增長。人間七百年相當於他們的一天一夜，那裡的修羅壽命長達七千年。這位國王過去曾將飲食施捨給破戒的病人，因此獲得了這樣的果報。其餘的修羅眾生，前世因為種種嬉戲，聚集物品作為食物，然後用這些食物來佈施給他人，但內心並沒有真正的清凈心，所以才會出生在這樣的地方。 再往下二萬一千由旬，是缽訶（Bohe）毗摩質多（Pimozhiduo）修羅的住所。國王名為缽訶（Bohe），也叫波羅訶（Puluohe），這原本是一個名字，只是人們的語音不同而已。他也叫毗摩質多（Pimozhiduo）。他所統領的人民，名為一切忍（Yiqieren，一切忍耐）。那裡的土地名為不動（Budong），廣闊六萬由旬。城市名為鋡毗羅（Hanpila），縱橫一萬三千由旬，七寶宮殿，微妙如同天宮。毗摩質多（Pimozhiduo）的形體高大，如同四座須彌山（Xumi）。如果他們居住在自己的領地，就會顯現出微小的身軀，勢力超過前面三地的修羅。人間八百年相當於他們的一天一夜，那裡的修羅壽命長達八千年。這位國王前世沒有正確的見解，看到持戒的人前來乞討，很久之後才施捨給他們。施捨之後還說：『我現在施捨給你，有什麼功德呢？』因為愚癡的緣故才施捨飲食，以邪見之心佈施，所以才會受到這樣的果報。其餘的修羅眾生，在前世的時候，爲了自己的緣故，守護掌管果樹和一切物品，自己不用的東西，然後才施捨給別人，所以才會出生在這樣的地方。這些修羅，與天人有怨恨，經常與天人戰鬥，這些情況在經書中都有詳細的描述，無法一一陳述。（以上是關於修羅的情況）。 接下來辨別人道的情況。人類的數量是無限的，大致可以分為四類，也就是四大天下的人，他們的果報各有差別。四大天下的人，有八個方面是不同的。第一是居住的地方不同。在須彌山（Xumi）的南方，有一片海中的陸地，名為閻浮提（Yanfuti），縱橫二十八萬里，人類就居住在那裡。東方有一片陸地。
【English Translation】 English version: There is the abode of the Huaman (Garland) Asuras. The king is named Huaman (Garland). The people are named Youxi (Games). The land is named Xiuna. The city is named Hanpila, with a length and width of 13,000 yojanas (ancient Indian unit of distance), adorned and subtle, surpassing the previous one. The form assumed by the Huaman Asuras is like three Sumeru (sacred mountain in Buddhist cosmology). If they reside in their own realm, they manifest tiny bodies, but their power increases. Seven hundred human years are equivalent to a day and night there. The Asuras in this land live for 7,000 years. In the past, this king gave food to monks who had broken their precepts, hence receiving this retribution. The rest of the multitude, in their previous lives, gathered objects as food through various games and used them to give to others, but without a pure heart, hence being born there. Further down by 21,000 yojanas is the abode of the Bohe (Boha) Pimozhiduo (Vemacitrin) Asuras. The king is named Bohe (Boha), also called Puluohe (Parada); this was originally one name, but the human pronunciation differs. He is also named Pimozhiduo (Vemacitrin). The people he leads are named Yiqieren (All-Enduring). The land is named Budong (Immovable), with a width of 60,000 yojanas. The city is named Hanpila, with a length and width of 13,000 yojanas, with palaces of seven jewels, as subtle as the heavens. Pimozhiduo (Vemacitrin) is tall and large, like four Sumerus (sacred mountain in Buddhist cosmology). If they reside in their own realm, they manifest tiny bodies, their power surpassing the Asuras of the previous three lands. Eight hundred human years are equivalent to a day and night there. The Asuras in this land live for 8,000 years. In his previous life, this king had no right view. When he saw precept-holders coming to beg, he gave to them after a long time. After giving, he said, 'Now I give to you, what merit is there? I give you food because of my ignorance,' giving with a heretical mind, hence receiving this retribution. The rest of the Asura multitude, in their previous lives, guarded and controlled fruit trees and all things for their own sake, and only then bestowed them upon others, hence being born there. These Asuras have enmity with the devas (gods), often fighting with the devas, as described in detail in the sutras, which cannot be fully recounted. (Such is the case with the Asuras.) Next, we distinguish the realm of humans. The number of humans is limitless, but roughly there are four types, namely the humans of the four continents, whose retributions differ. The humans of the four continents have eight differences. First, the abodes are different. South of Mount Sumeru (sacred mountain in Buddhist cosmology) is an island in the sea named Yanfuti (Jambudvipa), with a length and width of 280,000 li (Chinese unit of distance), where humans reside. To the east is an island.
名弗婆提。倍廣閻浮。人住其上。西方有渚。名瞿耶尼。倍廣弗婆。人住其上。北方有渚。名郁單越。倍廣瞿耶。人住其上。二形相不同。南閻浮渚。其地尖邪。人面像之。弗婆提渚。地如半月。人面像之。瞿耶尼渚。地如滿月。人面像之。北郁單越。其地正方。人面像之。三長短不同。閻浮提人。身長四肘。弗婆提人。身長八肘。瞿耶尼人。長十六肘。郁單越人。三十二肘。四壽命不同。閻浮提人。壽命不定。下極十歲。上極八萬四千歲。弗婆提人。壽命二百五十歲。瞿耶尼人。壽五百歲。郁單越人。定壽千歲。唯郁單定。余皆不定。五果報不同。南閻浮提人。壽十歲時。或饑饉劫。或疫病劫。或刀兵劫。三劫互起。東西二方。饑饉劫時。飲食不足。而無餓死。疫病劫時。四大不和。而不喪命。刀兵劫時。少增瞋恚。不相殺害。北郁單越。全無變異。六優劣不同。若論受道。閻浮提上。弗婆次下。瞿耶漸劣。郁單最下。若論果報。郁單最上。瞿耶次下。弗婆漸劣。閻浮最下。七起業不同。東西南方具行十惡。郁單越國。但有綺語貪瞋邪見。綺語業道成而現行。餘三業道成而不行。如十業章具廣分別。八趣果不同。北郁單越。死皆生天。不向余趣。以無惡故。餘三天下。所向不定(人趣如是)。
次辨天趣。天
【現代漢語翻譯】 現代漢語譯本 弗婆提（Pubbavideha，東勝身洲）洲的面積是閻浮（Jambudvipa，南贍部洲）洲的兩倍大，人們居住在那裡。西方有一個洲，名叫瞿耶尼（Aparagodaniya，西牛賀洲），面積是弗婆洲的兩倍大，人們居住在那裡。北方有一個洲，名叫郁單越（Uttarakuru，北俱盧洲），面積是瞿耶洲的兩倍大，人們居住在那裡。這四個洲的形狀各不相同。 南閻浮洲的土地尖而傾斜，人們的面容也像這塊土地的形狀。弗婆提洲的土地像半月形，人們的面容也像這塊土地的形狀。瞿耶尼洲的土地像滿月形，人們的面容也像這塊土地的形狀。北郁單越洲的土地是正方形的，人們的面容也像這塊土地的形狀。四個洲的人的身高也各不相同。 閻浮提洲的人，身高四肘。弗婆提洲的人，身高八肘。瞿耶尼洲的人，身高十六肘。郁單越洲的人，身高三十二肘。四個洲的人的壽命也各不相同。 閻浮提洲的人，壽命不確定，最短的只有十歲，最長的可達八萬四千歲。弗婆提洲的人，壽命二百五十歲。瞿耶尼洲的人，壽命五百歲。郁單越洲的人，壽命固定為一千歲。只有郁單越洲的壽命是固定的，其餘三個洲的壽命都不固定。四個洲的人的果報也各不相同。 南閻浮提洲的人，在壽命只有十歲的時候，可能會遇到饑饉劫、疫病劫或刀兵劫，這三種劫難交替發生。東、西兩個洲，在饑饉劫發生時，雖然食物不足，但不會有人餓死；在疫病劫發生時，雖然四大不調，但不會有人喪命；在刀兵劫發生時，人們雖然會增加嗔恚心，但不會互相殘殺。北郁單越洲，完全沒有這些變異。 四個洲的優劣也各不相同。如果論接受佛法，閻浮提洲最好，弗婆提洲次之，瞿耶尼洲逐漸變差，郁單越洲最差。如果論果報，郁單越洲最好，瞿耶尼洲次之，弗婆提洲逐漸變差，閻浮提洲最差。四個洲的人所造的業也各不相同。 東、西、南方的人都會造作十惡業。郁單越國的人，只有綺語、貪、嗔、邪見。綺語的業道雖然已經形成並且顯現出來，但其餘三種業道雖然已經形成卻不會實際造作。關於十業的詳細分別，可以參考十業章。四個洲的人所趣向的果報也各不相同。 北郁單越洲的人，死後都會往生到天界，不會去往其他趣，因為他們沒有惡業。其餘三個天下的人，死後所往生的趣是不確定的（人趣的情況就是這樣）。 接下來辨析天趣。
【English Translation】 English version The land of Pubbavideha (East Videha Continent) is twice as wide as Jambudvipa (South Jambudvipa Continent), and people live there. To the west is a continent called Aparagodaniya (West Godaniya Continent), which is twice as wide as Pubbavideha, and people live there. To the north is a continent called Uttarakuru (North Kuru Continent), which is twice as wide as Aparagodaniya, and people live there. The shapes of these four continents are different. The land of South Jambudvipa is pointed and slanting, and the faces of the people resemble the shape of the land. The land of Pubbavideha is like a half-moon, and the faces of the people resemble the shape of the land. The land of Aparagodaniya is like a full moon, and the faces of the people resemble the shape of the land. The land of North Uttarakuru is square, and the faces of the people resemble the shape of the land. The heights of the people on the four continents are also different. The people of Jambudvipa are four cubits tall. The people of Pubbavideha are eight cubits tall. The people of Aparagodaniya are sixteen cubits tall. The people of Uttarakuru are thirty-two cubits tall. The lifespans of the people on the four continents are also different. The lifespan of the people of Jambudvipa is uncertain, with a minimum of ten years and a maximum of eighty-four thousand years. The lifespan of the people of Pubbavideha is two hundred and fifty years. The lifespan of the people of Aparagodaniya is five hundred years. The lifespan of the people of Uttarakuru is fixed at one thousand years. Only the lifespan of the people of Uttarakuru is fixed; the lifespans of the other three continents are not fixed. The karmic retributions of the people on the four continents are also different. When the people of South Jambudvipa are only ten years old, they may encounter a famine kalpa, a plague kalpa, or a war kalpa. These three kalpas occur alternately. In the east and west continents, during a famine kalpa, although there is insufficient food, no one starves to death. During a plague kalpa, although the four elements are imbalanced, no one loses their life. During a war kalpa, although people may increase their anger, they do not kill each other. North Uttarakuru has none of these variations. The merits and demerits of the four continents are also different. In terms of receiving the Dharma, Jambudvipa is the best, Pubbavideha is second, Aparagodaniya gradually worsens, and Uttarakuru is the worst. In terms of karmic retribution, Uttarakuru is the best, Aparagodaniya is second, Pubbavideha gradually worsens, and Jambudvipa is the worst. The karmas created by the people on the four continents are also different. The people of the east, west, and south all create the ten non-virtuous actions. The people of Uttarakuru only have frivolous speech, greed, anger, and wrong views. Although the path of frivolous speech has been formed and manifested, the other three paths, although formed, are not actually practiced. For a detailed explanation of the ten karmas, please refer to the chapter on the ten karmas. The destinations of the people on the four continents are also different. The people of North Uttarakuru are all reborn in the heavens after death and do not go to other realms because they have no evil karma. The destinations of the people in the other three continents are uncertain (as is the case with the human realm). Next, we will discuss the heavenly realms.
有欲色無色差別。欲天有六。一四天王天。須彌四面乾陀羅山。去地四萬二千由旬。縱廣亦然。上有四王。東有天王。名提頭賴吒。此名治國。領揵闥婆及毗舍阇二部鬼神。南有天王。名毗樓勒。此名增長。主領鳩槃茶薜荔多二部鬼神。西有天王。名毗樓博。此名雜語。主領龍富單那二部之神。北有天王。名毗沙門。此名多聞。主領夜又羅剎二部鬼神。此四天王所領天眾。種類有四。處別四十。種類四者。一鬘持天。余處名為持華鬘天。二迦留足天。此名鳥足天。三名常恣意天。四名三箜篌天。初鬘持天。有十住處。一名白摩尼。二名峻崖。三名果命。四名功德行。五名常喜。六名行道。七名愛慾。八名愛境。九名意動。十名遊戲林。此十居在須彌四面龕窟中住。南方有二。東西亦然。北方有四。彼一一窟廣千由旬。多有諸山寶樹寶池無量莊嚴。人五十年。當彼日夜。彼天壽命五百歲也。此十天中業果各異。如法念說。迦留足天。有十住處。一行蓮華。二名勝蜂。三名妙聲。四名香樂。五名風行。六名鬘喜。七名普觀。八常歡喜。九名愛香。十名均頭。此十住處。皆繞須彌。業果差別如法念說。常恣意天。三箜篌天。各有十處。不可具論。初天如是。第二天者。名忉利天。此翻名為三十三天。在須彌頂。須彌山者。名
【現代漢語翻譯】 有欲界、色界、無色界的差別。欲界天有。*天王天。須彌山四面有乾陀羅山（Gandhara Mountain），距離地面四萬二千由旬（Yojana），縱橫也是如此。山上有四位天王。東方有天王，名叫提頭賴吒（Dhritarashtra），意為『治國』，統領乾闥婆（Gandharva）和毗舍阇（Pisacha）兩部鬼神。南方有天王，名叫毗樓勒（Virudhaka），意為『增長』，主管鳩槃茶（Kumbhanda）和薜荔多（Preta）兩部鬼神。西方有天王，名叫毗樓博（Virupaksha），意為『雜語』，主管龍（Naga）和富單那（Putana）兩部神。北方有天王，名叫毗沙門（Vaishravana），意為『多聞』，主管夜叉（Yaksa）和羅剎（Rakshasa）兩部鬼神。這四位天王所統領的天眾，種類有四種，住處各有四十處。四種種類是：一、鬘持天（Mala-dhara Deva），其他地方稱為持華鬘天（Pushpa-mala-dhara Deva）；二、迦留足天（Karuda Deva），意為鳥足天；三、常恣意天（Nitya-mada Deva）；四、三箜篌天（Tri-kacchapa Deva）。最初的鬘持天，有十個住處：一、白摩尼（White Mani）；二、峻崖（Steep Cliff）；三、果命（Fruit Life）；四、功德行（Meritorious Deeds）；五、常喜（Constant Joy）；六、行道（Path of Practice）；七、愛慾（Desire）；八、愛境（Object of Desire）；九、意動（Movement of Mind）；十、遊戲林（Playful Forest）。這十個住處位於須彌山四面的龕窟中。南方有兩個，東西方也是如此，北方有四個。每一個龕窟都廣闊達千由旬，其中有許多山、寶樹、寶池，無量莊嚴。人間五十年，相當於彼處的一日一夜，彼天眾的壽命是五百歲。這十個天眾的業果各有不同，如《法念經》所說。迦留足天，有十個住處：一、行蓮華（Lotus Path）；二、勝蜂（Victorious Bee）；三、妙聲（Wonderful Sound）；四、香樂（Fragrant Joy）；五、風行（Wind Walker）；六、鬘喜（Garland Joy）；七、普觀（Universal View）；八、常歡喜（Constant Delight）；九、愛香（Fragrant Love）；十、均頭（Even Head）。這十個住處都環繞須彌山，業果的差別如《法念經》所說。常恣意天、三箜篌天，各有十個住處，不能一一詳述。初禪天是這樣。第二天，名叫忉利天（Trayastrimsa），翻譯過來就是三十三天，位於須彌山頂。須彌山，名字的含義是……
【English Translation】 There are differences between the Desire Realm, the Form Realm, and the Formless Realm. The Desire Realm heavens include the * and ** Heaven of the Kings. Mount Sumeru (Sumeru Mountain) is surrounded by Gandhara Mountains (Gandhara Mountain) on its four sides, located 42,000 yojanas (Yojana) from the ground, with the same dimensions in length and width. There are four Heavenly Kings on the mountain. In the east is the Heavenly King named Dhritarashtra (Dhritarashtra), meaning 'Upholder of the Realm,' who leads the Gandharvas (Gandharva) and Pisachas (Pisacha). In the south is the Heavenly King named Virudhaka (Virudhaka), meaning 'Growth,' who governs the Kumbhandas (Kumbhanda) and Pretas (Preta). In the west is the Heavenly King named Virupaksha (Virupaksha), meaning 'Diverse Speech,' who governs the Nagas (Naga) and Putanas (Putana). In the north is the Heavenly King named Vaishravana (Vaishravana), meaning 'All-Hearing,' who governs the Yakshas (Yaksa) and Rakshasas (Rakshasa). The heavenly hosts led by these four Heavenly Kings are of four types, each with forty abodes. The four types are: 1. Mala-dhara Devas (Mala-dhara Deva), also known as Pushpa-mala-dhara Devas (Pushpa-mala-dhara Deva); 2. Karuda Devas (Karuda Deva), meaning Bird-Footed Devas; 3. Nitya-mada Devas (Nitya-mada Deva); 4. Tri-kacchapa Devas (Tri-kacchapa Deva). The first, the Mala-dhara Devas, have ten abodes: 1. White Mani (White Mani); 2. Steep Cliff (Steep Cliff); 3. Fruit Life (Fruit Life); 4. Meritorious Deeds (Meritorious Deeds); 5. Constant Joy (Constant Joy); 6. Path of Practice (Path of Practice); 7. Desire (Desire); 8. Object of Desire (Object of Desire); 9. Movement of Mind (Movement of Mind); 10. Playful Forest (Playful Forest). These ten abodes are located in the niches on the four sides of Mount Sumeru. There are two in the south, two in the east and west, and four in the north. Each niche is a thousand yojanas wide, filled with mountains, jeweled trees, jeweled ponds, and countless adornments. Fifty human years are equivalent to one day and night there, and the lifespan of those devas is five hundred years. The karmic results of these ten devas are different, as described in the Dharmanusmriti Sutra. The Karuda Devas have ten abodes: 1. Lotus Path (Lotus Path); 2. Victorious Bee (Victorious Bee); 3. Wonderful Sound (Wonderful Sound); 4. Fragrant Joy (Fragrant Joy); 5. Wind Walker (Wind Walker); 6. Garland Joy (Garland Joy); 7. Universal View (Universal View); 8. Constant Delight (Constant Delight); 9. Fragrant Love (Fragrant Love); 10. Even Head (Even Head). These ten abodes all surround Mount Sumeru, and the differences in karmic results are as described in the Dharmanusmriti Sutra. The Nitya-mada Devas and Tri-kacchapa Devas each have ten abodes, which cannot be described in detail. Such is the First Dhyana Heaven. The second heaven is called Trayastrimsa (Trayastrimsa), which translates to Thirty-Three Heavens, located on the summit of Mount Sumeru. Mount Sumeru, the meaning of the name is...
善高山。亦名安明。去地八萬四千由旬。縱廣亦然。六萬諸山。以為眷屬。上有三十三處差別。中有帝城。名曰喜見。亦高八萬四千由旬。帝城四面。各有八處。臣民所居。是中天王。名釋提婆那民。此方翻名能為天主。釋者是能。提婆是天。那民是主。佛亦呼之為憍尸迦。蓋乃從其本姓為名。如龍樹說。過去世時。摩伽陀國有婆羅門。姓憍尸迦。名曰迦陀。有大福德。與其同友三十二人共修善業。命終皆生忉利天上。各在一處。本憍尸迦。今為天主。故從本姓名憍尸迦。三十二友。即為輔臣。居在四面。左輔右弼。前承后儀。並其天主合三十三。是故名為三十三天。如法念經。具列名字廣以分別。此前兩天。是地居天。第三天者。名曰夜摩。此云妙善。于中凡有三十六處差別不同。是中天主。名牟修樓陀。第四天者。名兜率陀。此名妙足。如龍樹說。蓋乃從於天主為名。第五天者。名須涅蜜陀。此云化樂。自化樂具已得受用。故云化樂。第六天者。名婆舍跋提。此云他化自在天也。他化樂具已得受用。故曰化他。此他化上。別有魔天。處近他化。亦他化攝。此六是其欲界天也。問曰。欲界日月星天何天所攝釋言。隨近四天王攝。隨別分之六天不收。何故如是。四天王天。是其地居。彼是空居。又六慾天。壽命短促。
【現代漢語翻譯】 現代漢語譯本 善見山（Sudassana），也叫安明山，距離地面八萬四千由旬（Yojana，古印度長度單位），縱橫也是如此。它有六萬座山作為眷屬。山上有三十三個不同的處所。中間有帝釋天（Indra）的都城，名叫喜見城（Vejayanta），也高八萬四千由旬。帝釋天都城的四面，各有八個處所，是臣民居住的地方。這裡的統治者是天王，名叫釋提婆那民（Sakka-devanam-inda），在漢地翻譯為能為天主。『釋』是『能』的意思，『提婆』是『天』的意思，『那民』是『主』的意思。佛也稱他為憍尸迦（Kausika），大概是用他本來的姓氏來稱呼他。正如龍樹菩薩所說，過去世的時候，摩伽陀國（Magadha）有個婆羅門，姓憍尸迦，名叫迦陀（Magha），有很大的福德。他和他的三十二個朋友一起修行善業，命終后都生到忉利天（Trayastrimsa），各在一個處所。本來的憍尸迦，現在做了天主，所以用本來的姓氏稱呼他為憍尸迦。那三十二個朋友，就成了他的輔佐大臣，居住在都城的四面，左輔右弼，前面侍奉，後面儀仗，加上天主一共三十三個，所以叫做三十三天。如《如法念經》詳細列出了他們的名字，並加以分別。以上這兩種天，是地居天。第三種天，名叫夜摩天（Yama），漢地翻譯為妙善天。其中共有三十六個不同的處所。這裡的統治者，名叫牟修樓陀（Suyama）。第四種天，名叫兜率陀天（Tusita），漢地翻譯為妙足天。正如龍樹菩薩所說，大概是用天主的名字來命名的。第五種天，名叫須涅蜜陀天（Sunirmita），漢地翻譯為化樂天。自己變化出來的快樂器具，已經可以受用，所以叫做化樂天。第六種天，名叫婆舍跋提天（Vasavartin），漢地翻譯為他化自在天。他所變化的快樂器具，已經可以受用，所以叫做他化自在天。在這他化自在天之上，還有魔天，靠近他化自在天居住，也屬於他化自在天所管轄。以上這六種天，是欲界天。有人問：欲界的日月星辰，屬於哪個天所管轄？回答說：靠近四天王天（Caturmaharajika）。如果分別來說，六慾天都不管轄。為什麼會這樣呢？因為四天王天是地居天，而日月星辰是空居的。而且六慾天的壽命短促。
【English Translation】 English version Mount Sudassana, also known as Mount Anming, is located 84,000 yojanas (an ancient Indian unit of distance) above the ground, with the same extent in length and width. It has 60,000 mountains as its retinue. On the mountain, there are thirty-three distinct abodes. In the center is the city of Indra (Sakka), called Vejayanta, which is also 84,000 yojanas high. Around Indra's city, there are eight abodes on each side, where the ministers and people reside. The ruler here is the king of gods, named Sakka-devanam-inda, which is translated in Chinese as 'He who is able to be the lord of gods.' 'Sakka' means 'able,' 'deva' means 'god,' and 'inda' means 'lord.' The Buddha also calls him Kausika, likely using his original family name. As Nagarjuna (Longshu) Bodhisattva said, in a past life, in the kingdom of Magadha, there was a Brahmin named Kausika, whose personal name was Magha, who possessed great merit. He and his thirty-two friends together cultivated virtuous deeds, and upon death, they were all born in the Trayastrimsa Heaven, each in a different abode. The original Kausika is now the lord of the gods, so he is called Kausika after his original family name. The thirty-two friends became his assisting ministers, residing on all four sides of the city, assisting him on the left and right, attending him in front and behind, making a total of thirty-three with the lord of the gods, hence the name Thirty-three Heavens. The Sutra of Right Mindfulness (Rufa Nian Jing) lists their names in detail and distinguishes them. The above two heavens are earth-dwelling heavens. The third heaven is called Yama Heaven, translated in Chinese as the Heaven of Wonderful Goodness. Within it, there are thirty-six different abodes. The ruler here is named Suyama. The fourth heaven is called Tusita Heaven, translated in Chinese as the Heaven of Wonderful Contentment. As Nagarjuna said, it is likely named after the lord of the heaven. The fifth heaven is called Sunirmita Heaven, translated in Chinese as the Heaven of Blissful Transformation. Having obtained and enjoyed the pleasures transformed by oneself, it is called the Heaven of Blissful Transformation. The sixth heaven is called Vasavartin Heaven, translated in Chinese as the Heaven of Freely Transforming for Others. Having obtained and enjoyed the pleasures transformed by others, it is called the Heaven of Freely Transforming for Others. Above this Vasavartin Heaven, there are also Mara heavens, residing near the Vasavartin Heaven, and also under the jurisdiction of the Vasavartin Heaven. These six are the Desire Realm Heavens. Someone asks: To which heaven do the sun, moon, and stars of the Desire Realm belong? The answer is: They are close to and governed by the Heaven of the Four Great Kings (Caturmaharajika). If distinguished separately, the Six Desire Heavens do not govern them. Why is this so? Because the Heaven of the Four Great Kings is an earth-dwelling heaven, while the sun, moon, and stars dwell in the sky. Moreover, the lifespans of the Six Desire Heavens are short.
此壽一劫。是故不攝。欲天如是。色界天者。經論不同。若依雜心地持論等。有十八天。初二三禪。各有三天。第四禪中獨有九天。故合十八。若依華嚴。色界具有二十二天。初禪有四。一是梵天。二梵眾天。亦名梵身。此前兩天。小梵生處。三梵輔天貴梵生處。四大梵天。是中間禪梵王生處。與前梵輔同在一處。臣民之別。二禪有四。一是光天。二少光天。三無量光天。四光音天。三禪有四。一者凈天。二少凈天。三無量凈。四遍凈天。四禪有十。當分有四。一者福天。二福生天。三福愛天。四廣果天。依地持等。此四禪中。皆無初天。當應隨近攝屬第二。故不別論。此等差別。合有十二。第四禪中。隨其別修更有六天。謂無想天及五凈居。無想天者。與前廣果同在一處。有諸外道。取此無想以為涅槃。修無想定。趣求斯報。是人命終。生廣果處。初後有心。中間無心。經五百劫。以此別得無心法故。別為一天。五凈居者。一無煩天。亦名無凡。二無熱天。三善見天。四善現天。五阿迦尼吒天。此名無小。阿那含人。以無漏道。熏第四禪。熏有五階。是故得此五天之報。何者五階。謂下中上上中上上。下得無煩。乃至上上得無小天。熏之云何。那含先得第四禪竟。為熏禪故。於四禪中。先入百千無漏之心。次入百千
【現代漢語翻譯】 現代漢語譯本 此壽一劫（kalpa）。是故不攝。欲天如是。天者，經論不同。若依《雜心地持論》等，有十八天。初禪、二禪、三禪，各有三天。第四禪中獨有九天。故合十八。若依《華嚴經》，具有二十二天。初禪有四：一是梵天（Brahmā），二梵眾天，亦名梵身，此前兩天，小梵生處。三梵輔天，貴梵生處。四大梵天，是中間禪梵王生處，與前梵輔同在一處，臣民之別。二禪有四：一是光天，二少光天，三無量光天，四光音天。三禪有四：一者凈天，二少凈天，三無量凈，四遍凈天。四禪有十：當分有四：一者福天，二福生天，三福愛天，四廣果天。依《地持》等，此四禪中，皆無初天，當應隨近攝屬第二，故不別論。此等差別，合有十二。第四禪中，隨其別修更有六天，謂無想天及五凈居天。無想天者，與前廣果同在一處。有諸外道，取此無想以為涅槃（Nirvana），修無想定，趣求斯報。是人命終，生廣果處，初後有心，中間無心，經五百劫，以此別得無心法故，別為一天。五凈居天者：一無煩天，亦名無凡，二無熱天，三善見天，四善現天，五阿迦尼吒天（Akanistha）。此名無小。阿那含（Anāgāmin）人，以無漏道，熏第四禪，熏有五階，是故得此五天之報。何者五階？謂下中上、上中、上上。下得無煩，乃至上上得無小天。熏之云何？那含先得第四禪竟，為熏禪故，於四禪中，先入百千無漏之心，次入百千……
【English Translation】 English version This lifespan is one kalpa (aeon). Therefore, it is not included. The desire realm heavens are like this. Regarding the heavens, the sutras and treatises differ. According to texts like the Yogācārabhūmi-śāstra, there are eighteen heavens. The first, second, and third dhyānas (meditative absorptions) each have three heavens. The fourth dhyāna uniquely has nine heavens, totaling eighteen. According to the Avataṃsaka Sūtra, there are twenty-two heavens. The first dhyāna has four: first, Brahmā (creator god); second, the Brahmakāyika-devas, also known as Brahma's body; these first two are where lesser Brahmās are born. Third, the Brahmapurohita-devas, where noble Brahmās are born. Fourth, Mahābrahmā, where the Brahmā king of the intermediate dhyāna is born, residing in the same place as the Brahmapurohitas, distinguished by rank. The second dhyāna has four: first, the Ābhāsvara-devas (gods of light); second, the Parīttābha-devas (gods of limited light); third, the Apramāṇābha-devas (gods of immeasurable light); fourth, the Ābhāsvara-devas (gods of radiant sound). The third dhyāna has four: first, the Śubhakṛtsna-devas (gods of purity); second, the Parīttaśubha-devas (gods of limited purity); third, the Apramāṇaśubha-devas (gods of immeasurable purity); fourth, the Śubhakṛtsna-devas (gods of pervasive purity). The fourth dhyāna has ten: four pertaining to its own division: first, the Puṇyadeva-devas (gods of merit); second, the Puṇyaprasava-devas (gods born of merit); third, the Puṇyābhiṣanda-devas (gods of overflowing merit); fourth, the Bṛhatphala-devas (gods of great reward). According to the Bodhisattvabhūmi, these four dhyānas all lack an initial heaven, and should be included with the second, hence not discussed separately. These distinctions total twelve. Within the fourth dhyāna, depending on specific practices, there are six more heavens, namely the Asaṃjñāsattva-devas (heaven of non-perception) and the five Śuddhāvāsa-devas (pure abodes). The Asaṃjñāsattva-devas reside in the same place as the Bṛhatphala-devas. Some non-Buddhist practitioners take this non-perception as Nirvana, cultivating the non-perception samādhi, seeking this reward. When these people die, they are born in the Bṛhatphala realm, with mind at the beginning and end, but without mind in the middle, for five hundred kalpas, because they have uniquely attained the non-mind dharma, thus it is considered a separate heaven. The five Śuddhāvāsa-devas are: first, the Avṛha-devas (heaven of no vexation), also known as Avṛha; second, the Atapa-devas (heaven of no heat); third, the Sudṛśa-devas (heaven of good view); fourth, the Sudarśana-devas (heaven of clear view); fifth, the Akaniṣṭha-devas (heaven of ultimate form). This is called 'no small'. Anāgāmins (non-returners) use the undefiled path to perfume the fourth dhyāna, perfuming it in five stages, hence obtaining the reward of these five heavens. What are the five stages? They are lower-middle-upper, upper-middle, and upper-upper. The lower attains Avṛha, and the upper-upper attains Akaniṣṭha. How is it perfumed? The Anāgāmin first attains the fourth dhyāna, and to perfume the dhyāna, first enters hundreds of thousands of undefiled minds within the four dhyānas, then enters hundreds of thousands...
有漏禪心。后入百千無漏之心。以漸略之。乃至先入二無漏心。次二有漏。后二無漏。是為熏禪方便道成。然後復入一無漏心。次一有漏。如是五遍合十五心。十是無漏。五是有漏。是為熏禪究竟成就。此五遍中。初品為下。乃至最後以為上上。以純熟故。如是熏修第四禪竟。次熏三禪。次二次初。熏法同前。然後生彼五凈居中。此五凈居。那含住處。是故亦名五那含天。以此通前為二十二。依大智論。五凈居上。別更有一菩薩凈居。名摩醯首羅。此方名為大自在天。是第十地菩薩住處。以此通前。色界合有二十三天。無色有四。一是空處。二是識處。三無所有處。四者非想非非想處。此等因行。如八禪中具廣分別。天趣如是(此三門竟)。
次辨其因。因有通別。通而論之。唯善與惡。善謂十善。惡謂十惡。十惡是其三塗通因。十善是其人天修羅三趣通因。故龍樹言。惡有三品。謂下中上。下生餓鬼。中生畜生。上生地獄。地經之中亦同此說。善亦三品。下生修羅。中善生人。上善生天。問曰。修羅四惡趣攝。何故論言下善生中。釋言。修羅雜業所招。是雜業中有善有惡。惡業得彼總報之果。故名惡趣。善業得彼別報樂受。是故名為下善生也。又復惡業得彼正報。故名惡趣。善得依果故說善生。問曰。諸餘鬼
【現代漢語翻譯】 現代漢語譯本 有漏禪心（指帶有煩惱的禪定之心）。之後進入百千無漏之心（指沒有煩惱的禪定之心），逐漸減少有漏心的數量。乃至先進入兩次無漏心，接著兩次有漏心，然後兩次無漏心。這稱為熏禪方便道成就。然後再次進入一次無漏心，接著一次有漏心，這樣重複五遍，總共十五心。其中十次是無漏心，五次是有漏心。這稱為熏禪究竟成就。這五遍中，初品為下品，乃至最後為上品之上品，因為已經純熟的緣故。這樣熏修第四禪完畢。接著熏修第三禪，接著第二禪，接著初禪。熏修的方法與之前相同。然後往生到五凈居天（色界天的第五層，是阿那含果位的人居住的地方）。這五凈居天，是阿那含（梵語Anāgāmin，不還果）居住的地方，所以也稱為五那含天。將這些與前面的天界加起來，總共有二十二層天。依據《大智度論》，在五凈居天之上，另外還有菩薩居住的凈居天，名為摩醯首羅（梵語Maheśvara，大自在天）。此方（指中國）稱為大自在天，是第十地菩薩居住的地方。將這些與前面的天界加起來，總共有二十三天。無色界有四層天。一是空無邊處天，二是識無邊處天，三是無所有處天，四是非想非非想處天。這些天界的因行，如八禪中詳細分別。天趣的情況就是這樣（以上是三門的內容）。
接下來辨別其因。因有通因和別因。總的來說，只有善與惡。善指的是十善業，惡指的是十惡業。十惡業是三惡道（地獄、餓鬼、畜生）的共同原因。十善業是人道、天道、阿修羅道的共同原因。所以龍樹菩薩說，惡有三種品類，即下品、中品、上品。下品惡業導致投生餓鬼道，中品惡業導致投生畜生道，上品惡業導致投生地獄道。《地持經》中也同樣這樣說。善業也有三種品類，下品善業導致投生阿修羅道，中品善業導致投生人道，上品善業導致投生天道。有人問：阿修羅屬於四惡趣之一，為什麼《論》中說下品善業導致投生阿修羅道？解釋說：阿修羅是雜業所招感的果報，這些雜業中有善有惡。惡業得到總報的果報，所以稱為惡趣。善業得到別報的快樂感受，所以稱為下品善業所生。又因為惡業得到正報，所以稱為惡趣；善業得到依報的果報，所以說善業所生。有人問：其他的鬼
【English Translation】 English version A mind with defilements in meditation (referring to a meditative mind with afflictions). Afterwards, one enters hundreds of thousands of minds without defilements (referring to meditative minds without afflictions), gradually reducing the number of minds with defilements. Eventually, one first enters two minds without defilements, then two minds with defilements, and then two minds without defilements. This is called the accomplishment of the expedient path of '熏禪' (xun chan, perfuming meditation). Then, one enters one mind without defilements, followed by one mind with defilements, repeating this five times, totaling fifteen minds. Among them, ten are minds without defilements, and five are minds with defilements. This is called the ultimate accomplishment of '熏禪'. Within these five repetitions, the initial stage is the lowest, and the final stage is the highest of the highest, because it has become pure and熟 (shu, ripe). Thus, the fourth '禪' (chan, dhyana) is completed. Next, one cultivates the third '禪', then the second, then the first. The method of cultivation is the same as before. Then, one is reborn in the Five Pure Abodes (the fifth layer of the Form Realm heavens, where those who have attained the Anāgāmin fruit reside). These Five Pure Abodes are the dwelling places of the Anāgāmins (Sanskrit Anāgāmin, Non-Returner), so they are also called the Five Anāgāmin Heavens. Adding these to the previous heavens, there are a total of twenty-two heavens. According to the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), above the Five Pure Abodes, there is another Pure Abode where Bodhisattvas reside, called Maheśvara (Sanskrit Maheśvara, Great自在天). This place (referring to China) is called 大自在天 (Dàzìzàitiān, Great自在天), the dwelling place of tenth-ground Bodhisattvas. Adding these to the previous heavens, there are a total of twenty-three heavens. The Formless Realm has four heavens. First, the Heaven of Boundless Space; second, the Heaven of Boundless Consciousness; third, the Heaven of Nothingness; and fourth, the Heaven of Neither Perception nor Non-Perception. The causal practices for these heavens are extensively explained in the Eight '禪's. Such are the realms of heavens (this concludes the three sections).
Next, we distinguish the causes. There are general and specific causes. Generally speaking, there are only good and evil. Good refers to the ten good deeds, and evil refers to the ten evil deeds. The ten evil deeds are the common cause of the three evil realms (hell, hungry ghosts, animals). The ten good deeds are the common cause of the realms of humans, heavens, and Asuras. Therefore, Nāgārjuna (龍樹) says that evil has three categories: inferior, middling, and superior. Inferior evil deeds lead to rebirth as a hungry ghost, middling evil deeds lead to rebirth as an animal, and superior evil deeds lead to rebirth in hell. The Bodhisattva-bhumi (地持經) also says the same. Good deeds also have three categories: inferior good deeds lead to rebirth as an Asura, middling good deeds lead to rebirth as a human, and superior good deeds lead to rebirth in heaven. Someone asks: Asuras are included in the four evil realms, so why does the Śāstra say that inferior good deeds lead to rebirth as an Asura? The explanation is: Asuras are the result of mixed karma, and this mixed karma contains both good and evil. Evil karma results in the general retribution, so it is called an evil realm. Good karma results in the separate retribution of pleasurable experiences, so it is said to be born from inferior good deeds. Furthermore, evil karma results in the direct retribution, so it is called an evil realm; good karma results in the dependent retribution, so it is said to be born from good deeds. Someone asks: Other ghosts
畜等中亦有樂受併爲善生。何故偏言善生修羅。釋言。修羅樂受增上。如經中說。修羅所受。其次如天。是故偏言善生修羅。問曰。修羅樂既次天。感樂之善應名為中。何故名下。釋言。彼樂施福所招。施福增上故樂如天。施福望戒。不及戒善。是故名下。問曰。施福能生勝樂。何故不能生善道身乃生惡趣。釋言。善趣必由戒得。彼非戒善。是故不能生善趣身。又修羅中有鬼有畜。有是天者。鬼畜修羅。樂不從善生。總報惡得。故名惡趣。天修羅者。總報雖從善業而得。疑心劣故。不能會聖。是故名為下善生也。通因如是。若論別因。六道之中種類無量。業因皆異。如法念經具廣分別。六道之義。辨之粗爾。
七識住義
七識住者。如經中說。何故說者。為破外道別計故也。有諸外道計識為我。擇善而居。佛為破之。故說識住非我住也。識住不同。離分為七。七名是何。欲界人天。以之為一。初禪為二。二禪為三。三禪為四。空處為五。識處為六。無所有處以為第七。此之七處。心識樂安。故名識住。問曰。何故不名受住想行住等偏云識住。釋言。住義理亦應通。但識是主故偏說耳。問曰。欲界有三惡趣。何故不說。論言三惡有苦煎迫識不樂安。是以不論。又問。色界具有四禪。第四禪中寂樂過下。以何
義故不名識住。論自釋言。第四禪中。有無想定。殘害心識。識不樂居。故非識住。又四禪中。有五凈居。趣入涅槃。亦殘心識。識不樂在。故非識住。問曰。無色有四空處。以何義故。不說非想以為識住。論言。非想有滅盡定。亦殘心識識不樂安。故非識住。七識住義。辨之粗爾。
八難義五門分別(釋名一 辨相二 五趣分別三 煩惱業報分別四 約對四輪明治差別五)
第一釋名。言八難者。一是地獄。二是畜生。三是餓鬼。四盲聾瘖啞五世智辯聰。六佛前佛後。七郁單越國。八長壽天。初三后一。就趣彰名。于中初三。全攝三趣。是故直言地獄畜生餓鬼難也。第八一難。不盡天趣。長壽別之。是故名為長壽天難。盲聾瘖啞世智辯聰。當體立稱。正用盲聾世智辯聰以為難故。佛前佛後。就時彰目。郁單一難。處別為號。此之八種。能礙聖道。故名為難(此一門竟)。
次辯其相。此之八種。有四義故。所以是難。一苦障故難。二樂障故難。三惡增故難。四善微故難。一切三塗盲聾瘖啞。苦障故難。長壽郁單樂障故難。世智辯聰。惡增故難。以其邪見違正道故。佛前佛後。善微故難。所言地獄鬼畜難者。一切三塗。報障深重。無能會聖。是故為難。問曰。若使三塗是難無會聖者。是義不然。如
【現代漢語翻譯】 現代漢語譯本：因為這個原因，它不被稱為識住（Śikṣā-sthāna，修行的住所）。《論》中自己解釋說：『在第四禪中，有無想定（Asañjñā-samāpatti，無想禪定），它會損害心識，心識不喜歡居住在那裡，所以不是識住。』又，在第四禪中，有五凈居天（Śuddhāvāsa，清凈的住所），他們趨向涅槃（Nirvāṇa，寂滅），也會損害心識，心識不喜歡在那裡，所以不是識住。問：『無色界有四空處（Ākāśānantyāyatana，空無邊處；Vijñānānantyāyatana，識無邊處；Ākiñcanyāyatana，無所有處；Naivasaṃjñānāsaṃjñāyatana，非想非非想處），因為什麼原因，不說非想非非想處是識住呢？』《論》中說：『非想非非想處有滅盡定（Nirodha-samāpatti，滅盡禪定），也會損害心識，心識不喜歡安住，所以不是識住。』七識住的意義，辨析大概如此。
八難的意義，從五個方面來分別：（一、解釋名稱；二、辨別相狀；三、五趣分別；四、煩惱業報分別；五、通過與四輪的對比來明確差別。）
第一，解釋名稱。所說的八難（Aṣṭāvipratipatti，八種障礙），一是地獄（Naraka）；二是畜生（Tiryagyoni）；三是餓鬼（Preta）；四是盲、聾、瘖啞（Andha-badhira-mūka）；五是世智辯聰（Laukika-jñāna-pratibhāna）；六是佛前佛後（Buddhotpāda-pūrvāpara）；七是郁單越國（Uttarakuru）；八是長壽天（Dīrghāyu-deva）。最初的三個和最後一個，就所趣的類別來彰顯名稱。其中最初的三個，完全包括了三惡道，所以直接說地獄、畜生、餓鬼難。第八個難，不完全包括天道，長壽天是特別指出的，所以稱為長壽天難。盲、聾、瘖啞、世智辯聰，就其本身來立稱，正是因為盲、聾、世智辯聰是障礙的緣故。佛前佛後，就時間來彰顯名稱。郁單越這個難，以處所的不同作為稱號。這八種，能夠障礙聖道，所以稱為難。（這一門結束。）
其次，辨別它們的相狀。這八種，有四種意義，所以是難。一是苦的障礙，所以是難；二是樂的障礙，所以是難；三是惡的增長，所以是難；四是善的微弱，所以是難。一切三惡道、盲、聾、瘖啞，是苦的障礙，所以是難。長壽天、郁單越，是樂的障礙，所以是難。世智辯聰，是惡的增長，所以是難，因為他們的邪見違背正道。佛前佛後，是善的微弱，所以是難。所說的地獄、餓鬼、畜生難，一切三惡道，果報的障礙深重，沒有能夠遇到聖人的機會，所以是難。問：『如果說三惡道是難，沒有能夠遇到聖人的機會，這個說法是不對的，比如……』
【English Translation】 English version: For this reason, it is not called Śikṣā-sthāna (識住, abode of learning). The treatise itself explains: 'In the fourth Dhyāna (禪, meditative state), there is Asañjñā-samāpatti (無想定, non-perceptual attainment), which harms the consciousness. Consciousness does not like to reside there, so it is not a Śikṣā-sthāna.' Furthermore, in the fourth Dhyāna, there are the Śuddhāvāsa (五凈居, Pure Abodes), who are heading towards Nirvāṇa (涅槃, cessation). They also harm the consciousness. Consciousness does not like to be there, so it is not a Śikṣā-sthāna. Question: 'The Formless Realm has the four Āyatana (四空處, formless realms): Ākāśānantyāyatana (空無邊處, realm of infinite space), Vijñānānantyāyatana (識無邊處, realm of infinite consciousness), Ākiñcanyāyatana (無所有處, realm of nothingness), and Naivasaṃjñānāsaṃjñāyatana (非想非非想處, realm of neither perception nor non-perception). For what reason is the realm of neither perception nor non-perception not said to be a Śikṣā-sthāna?' The treatise says: 'The realm of neither perception nor non-perception has Nirodha-samāpatti (滅盡定, cessation attainment), which also harms the consciousness. Consciousness does not like to abide there, so it is not a Śikṣā-sthāna.' The meaning of the seven Śikṣā-sthāna is roughly explained like this.
The meaning of the Eight Difficulties (Aṣṭāvipratipatti, 八難), is distinguished from five aspects: (1. Explanation of the names; 2. Distinguishing the characteristics; 3. Differentiation of the five destinies; 4. Differentiation of afflictions, karma, and retribution; 5. Clarifying the differences by comparing with the Four Wheels.)
First, explaining the names. The so-called Eight Difficulties (Aṣṭāvipratipatti, 八難) are: 1. Naraka (地獄, hell); 2. Tiryagyoni (畜生, animal realm); 3. Preta (餓鬼, hungry ghost realm); 4. Andha-badhira-mūka (盲聾瘖啞, blind, deaf, and mute); 5. Laukika-jñāna-pratibhāna (世智辯聰, worldly wisdom and eloquence); 6. Buddhotpāda-pūrvāpara (佛前佛後, before or after the appearance of a Buddha); 7. Uttarakuru (郁單越國, Uttarakuru); 8. Dīrghāyu-deva (長壽天, long-lived gods). The first three and the last one manifest the name based on the destination. Among them, the first three completely encompass the three evil destinies, so they are directly called the difficulties of hell, animal realm, and hungry ghost realm. The eighth difficulty does not completely encompass the heavenly realm; long-lived gods are specifically pointed out, so it is called the difficulty of long-lived gods. Blind, deaf, and mute, worldly wisdom and eloquence, are named based on their own nature, precisely because blindness, deafness, worldly wisdom, and eloquence are the causes of difficulty. Before or after the appearance of a Buddha manifests the name based on time. The difficulty of Uttarakuru takes the difference in location as its designation. These eight types can obstruct the holy path, so they are called difficulties. (This section ends.)
Next, distinguishing their characteristics. These eight types have four meanings, so they are difficulties. First, the obstruction of suffering, so it is a difficulty; second, the obstruction of happiness, so it is a difficulty; third, the increase of evil, so it is a difficulty; fourth, the weakness of good, so it is a difficulty. All three evil destinies, blind, deaf, and mute, are the obstruction of suffering, so they are difficulties. Long-lived gods and Uttarakuru are the obstruction of happiness, so they are difficulties. Worldly wisdom and eloquence are the increase of evil, so they are difficulties because their wrong views contradict the right path. Before or after the appearance of a Buddha is the weakness of good, so it is a difficulty. The so-called difficulties of hell, hungry ghost, and animal realm, all three evil destinies, the obstruction of karmic retribution is deep and heavy, and there is no opportunity to encounter the sages, so they are difficulties. Question: 'If it is said that the three evil destinies are difficulties and there is no opportunity to encounter the sages, this statement is not correct, for example...'
方等說。有諸眾生。在地獄中。遇佛光明。尋光詣佛。聞法得道。如龍樹說。鬼畜兩趣。聞佛說法。有得道者。如長阿含天品中說。鬼子母神。聞法得道。如提謂經。諸龍鬼等。聞佛說法。亦皆得道。三塗之中。不妨會聖。云何是難。釋言。三塗是障難處。不應得道。但有眾生久習勝因。遇墮三惡。今值如來及大菩薩不思議力。為品緣故。有得道者。如難陀等。煩惱障纏。不應得道。佛為緣故。得入聖道。此亦如是。無有自力及舍利等小因緣故能入聖道。故名為難。又三惡中。值聖得道。多是權人。為引餘生令起出心。示有所得。非是實凡。實凡不得。故名為難。所言盲聾瘖啞難者。盲不睹聖。聾不聞法。啞不咨受。不堪入聖。是故為難。問曰。一切盲聾瘖啞。悉皆是難。有非難者。釋言。生盲生聾生啞是八難收。餘者非難。問曰。一切盲聾瘖啞。皆無見聞。不堪咨受。何故偏說生盲聾啞以為難乎。釋言。若非生盲聾啞。容先見友聞法咨受后依階道。以非全障。是故非難。世智辨者。有人聰利妄執難回。所以是難。所言佛前佛後難者。佛前佛後。無佛法時。不知出道。無心求聖。所以是難。問曰。辟支出無佛世。佛前佛後有何難乎。釋言。辟支久修純熟。自力能度。不假師教。其餘眾生。無如是者。故就餘人說之為難
【現代漢語翻譯】 現代漢語譯本： 關於方等部的說法：有些眾生在地獄中，遇到佛的光明，便循著光明來到佛前，聽聞佛法而得道。正如龍樹菩薩所說，鬼道和畜生道的眾生，聽聞佛說法，也有得道的。如同《長阿含經·天品》中所說，鬼子母神聽聞佛法而得道。又如《提謂經》所說，諸龍、鬼等聽聞佛說法，也都得道。三惡道之中，不妨礙聖者教化，怎麼能說是八難呢？ 解釋說：三惡道是障礙之處，本不應得道。但有些眾生長久以來修習殊勝的善因，偶然墮入三惡道，如今遇到如來及大菩薩不可思議的力量，因為過去所種的善緣，所以有得道的。如同難陀尊者等人，被煩惱障蔽纏縛，本不應得道，但因為佛的緣故，得以進入聖道。這裡的情況也是如此。沒有自身的力量以及舍利弗等小因緣，不能進入聖道，所以稱為八難。而且，在三惡道中，遇到聖者而得道的，多是權現之人，爲了引導其他眾生髮起出離之心，示現有所得，並非真正的凡夫。真正的凡夫是不能得道的，所以稱為八難。 所說的盲、聾、瘖啞之難，是因為盲人不能看見聖者，聾人不能聽聞佛法，啞人不能請教受持，不堪入聖，所以是八難。問：所有的盲、聾、瘖啞，都是八難嗎？有沒有不是八難的？ 解釋說：天生的盲、聾、啞才被八難所攝，其餘的不是八難。問：所有的盲、聾、啞，都無法見聞，不能請教受持，為什麼偏偏說天生的盲、聾、啞是八難呢？ 解釋說：如果不是天生的盲、聾、啞，或許先前見過善友，聽聞過佛法，請教受持過，之後再依循階梯道路修行。因為並非完全的障礙，所以不是八難。世間的聰明人，有些人雖然聰明敏銳，但妄自執著，難以回頭，所以是八難。 所說的佛前佛後之難，是因為佛前佛後，沒有佛法住世的時候，不知道出離之道，沒有心思尋求聖道，所以是八難。問：辟支佛出現在沒有佛的時代，佛前佛後有什麼困難呢？ 解釋說：辟支佛是長久修習純熟，依靠自身的力量就能得度，不假借老師的教導。其餘的眾生，沒有這樣的能力，所以就其餘的眾生來說，這是八難。 專有名詞解釋： 方等（Vaipulya）：大乘經典的別稱。 龍樹（Nāgārjuna）：印度大乘佛教中觀學派創始人。 長阿含經（Dīrghāgama）：佛教經典，屬於阿含經之一。 鬼子母神（Hāritī）：佛教護法神。 提謂經：佛教經典。 難陀（Nanda）：佛陀的堂弟，十大弟子之一。 舍利弗（Śāriputra）：佛陀十大弟子之一，以智慧著稱。 辟支佛（Pratyekabuddha）：又稱獨覺佛，不依師教，自己悟道的聖者。
【English Translation】 English version: The Vaipulya (a class of Mahayana sutras) says: Some beings in hell, encountering the light of the Buddha, follow the light to the Buddha, hear the Dharma, and attain enlightenment. As Nāgārjuna (founder of the Madhyamaka school) says, beings in the realms of ghosts and animals, hearing the Buddha's teachings, also attain enlightenment. As stated in the 'Heavenly Realms' chapter of the Dīrghāgama (Long Discourses), the Hāritī (demon goddess) heard the Dharma and attained enlightenment. As mentioned in the Tividha Sutra, dragons, ghosts, and others, hearing the Buddha's teachings, also attain enlightenment. The three evil realms do not hinder the assembly of sages. How can they be considered difficulties? Explanation: The three evil realms are places of obstacles and difficulties, where one should not attain enlightenment. However, some beings have cultivated superior causes for a long time and accidentally fallen into the three evil realms. Now, encountering the inconceivable power of the Tathāgata (Buddha) and great Bodhisattvas, due to their past good karma, some attain enlightenment, like Nanda (one of the Buddha's ten principal disciples) and others. Entangled and bound by the obstacles of afflictions, one should not attain enlightenment, but because of the Buddha's grace, they can enter the path of the sages. This situation is similar. Without one's own power and small causes like Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), one cannot enter the path of the sages. Therefore, it is called a difficulty. The difficulties of being blind, deaf, and mute are because the blind cannot see the sages, the deaf cannot hear the Dharma, and the mute cannot inquire and receive teachings, making them incapable of entering the path of the sages. Therefore, it is a difficulty. Question: Are all the blind, deaf, and mute considered difficulties? Are there any who are not difficulties? Explanation: Those who are born blind, born deaf, and born mute are included in the eight difficulties. Others are not difficulties. Question: All the blind, deaf, and mute cannot see or hear, and cannot inquire and receive teachings. Why specifically mention those born blind, deaf, and mute as difficulties? Explanation: If one is not born blind, deaf, or mute, they may have previously seen good friends, heard the Dharma, and inquired and received teachings, and then follow the path of practice. Because they are not completely obstructed, they are not considered difficulties. Worldly wise people, some are clever and sharp but stubbornly cling to their views, making it difficult to turn them around. Therefore, it is a difficulty. The difficulty of being before or after the Buddha is because, in the times before or after the Buddha, when there is no Buddha's Dharma in the world, one does not know the path to liberation and has no intention to seek the path of the sages. Therefore, it is a difficulty. Question: Pratyekabuddhas (self-enlightened Buddhas) appear in times without a Buddha. What difficulties are there before or after the Buddha? Explanation: Pratyekabuddhas have cultivated purely and skillfully for a long time and can attain liberation through their own power, without relying on the teachings of a teacher. Other beings do not have such abilities. Therefore, speaking in terms of other people, it is considered a difficulty. Explanation of proper nouns: Vaipulya: Another name for Mahayana sutras. Nāgārjuna: Founder of the Madhyamaka school of Indian Mahayana Buddhism. Dīrghāgama: Buddhist scripture, one of the Agamas. Hāritī: Buddhist protective deity. Tividha Sutra: Buddhist scripture. Nanda: Buddha's cousin, one of the ten principal disciples. Śāriputra: One of the Buddha's ten principal disciples, known for his wisdom. Pratyekabuddha: Also known as a Solitary Buddha, a sage who attains enlightenment on their own without relying on a teacher.
。郁單越者。北郁單越樂報殊勝。睹無苦事。其中眾生。慧力微弱。不知厭離觀過求出。是故為難。問曰。欲天樂勝郁單。何故非難。釋言。六天樂報雖勝。而彼天中慧力增強。堪能厭離觀過求出。是以非難。又彼天中有佛所化鏡林鏡壁。諸天于中。見己來世所向惡趣。愁憂心深。失於天樂。如隔千世。無有遺余。又報欲盡。五衰現時。愁憂無賴。此二時中。能厭三有。趣求出離。是以非難。郁單越國。無如是事。所以是難。長壽天者。色無色界命報延長。下極半劫。名長壽天。彼天之中寂靜安隱。凡夫生彼。多謂涅槃。保著情深。又無佛法可依求出。所以是難。問曰。經說生般涅槃行無行等皆在長壽得涅槃果。云何說言長壽是難。釋言。難者就凡以說。彼生般等。是那含人。生上得滅。是以無過(此二門竟)。
次就五趣分別八難。地獄鬼畜在下三趣。盲聾世智佛前佛後及郁單越。人趣少分。但就人中。盲聾世智佛前佛後。除郁單越。在餘三方。郁單唯在郁單越國。長壽一難。天趣少分。以欲界天非是難故(此三門竟)。
次就煩惱業報分別。地獄鬼畜盲聾瘖啞長壽郁單。就報說難。于中地獄鬼畜盲聾。是其苦報。郁單長壽是其樂報。世智辨聰。是煩惱分邪見攝故。佛前佛後。煩惱業報三分不收。但無
【現代漢語翻譯】 現代漢語譯本 郁單越（Uttarakuru，北俱盧洲）的人們，北郁單越的快樂果報非常殊勝，看不到任何痛苦的事情。那裡的眾生，智慧力量微弱，不知道厭惡、遠離，觀察過失，尋求出離。因此，這是一個困難。有人問：『欲界天的快樂勝過郁單越，為什麼不是困難呢？』回答說：『六慾天的快樂果報雖然殊勝，但那些天上的眾生智慧力量增強，能夠厭惡、遠離，觀察過失，尋求出離。因此不是困難。而且那些天上有佛陀所化現的鏡林、鏡壁，諸天在其中看到自己未來世所要去的惡趣，愁苦憂慮，內心深刻，失去天上的快樂，好像隔了千世一樣，沒有遺漏剩餘。而且果報將盡，五衰相出現的時候，愁苦憂慮，沒有依靠。這兩種時候，能夠厭惡三有（欲有、色有、無色有），趨向尋求出離。因此不是困難。郁單越國，沒有這樣的事情，所以是困難。』長壽天（Devaloka of longevity）的人們，色界和無色界的眾生壽命果報延長，下限是半劫，名為長壽天。那些天中寂靜安穩，凡夫生到那裡，大多認為是涅槃，執著深厚。又沒有佛法可以依靠，尋求出離，所以是困難。有人問：『經典上說生般涅槃（生到那裡就入涅槃），行無行等，都在長壽天得到涅槃的果報，為什麼說長壽天是困難呢？』回答說：『困難是就凡夫來說的。那些生般涅槃等，是阿那含（Anagamin，不還果）的人，生到上界就滅度，因此沒有過失。』（這兩種情況結束） 接下來就五趣（地獄、餓鬼、畜生、人、天）分別八難（地獄、餓鬼、畜生、長壽天、郁單越、盲聾瘖啞、世智辯聰、佛前佛後）。地獄、餓鬼、畜生在下三趣。盲聾、世智、佛前佛後以及郁單越，屬於人趣的少部分。但就人中來說，盲聾、世智、佛前佛後，除了郁單越，在其餘三方（東勝身洲、南贍部洲、西牛賀洲）。郁單越只在郁單越國。長壽天這一難，屬於天趣的少部分，因為欲界天不是困難的緣故。（這三種情況結束） 接下來就煩惱、業報分別。地獄、餓鬼、畜生、盲聾瘖啞、長壽天、郁單越，就果報來說是困難。其中地獄、餓鬼、畜生、盲聾，是他們的苦報。郁單越、長壽天是他們的樂報。世智辯聰，是煩惱的部分，被邪見所攝持的緣故。佛前佛後，煩惱、業報三方面都不包括，只是沒有佛法。
【English Translation】 English version The people of Uttarakuru (Uttarakuru, Northern Kurus), the happiness and rewards of Northern Kurus are extremely wonderful, and they see no suffering. The beings there have weak wisdom and do not know to be disgusted, to stay away, to observe faults, and to seek liberation. Therefore, this is a difficulty. Someone asks: 'The happiness of the desire realm heavens surpasses that of Uttarakuru, why is it not a difficulty?' The answer is: 'Although the happiness and rewards of the six desire heavens are wonderful, the beings in those heavens have increased wisdom and are able to be disgusted, to stay away, to observe faults, and to seek liberation. Therefore, it is not a difficulty. Moreover, there are mirror forests and mirror walls manifested by the Buddha in those heavens, in which the gods see the evil realms they will go to in their future lives, and they are sad and worried, and their hearts are deep, and they lose the happiness of the heavens, as if they were separated by thousands of lifetimes, with nothing left. Moreover, when the rewards are about to end and the five signs of decay appear, they are sad and worried and have no reliance. At these two times, they are able to be disgusted with the three realms of existence (the realm of desire, the realm of form, and the formless realm) and tend to seek liberation. Therefore, it is not a difficulty.' The country of Uttarakuru does not have such things, so it is a difficulty.' The people of the Devaloka of longevity (Devaloka of longevity), the beings of the form and formless realms have extended lifespans, with a lower limit of half a kalpa, called the Devaloka of longevity. Those heavens are quiet and peaceful, and ordinary people who are born there mostly think it is Nirvana, and they are deeply attached. Moreover, there is no Buddha Dharma to rely on to seek liberation, so it is a difficulty. Someone asks: 'The scriptures say that those who are born into Parinirvana (born there and enter Nirvana), those who practice non-practice, etc., all attain the fruit of Nirvana in the Devaloka of longevity, why is it said that the Devaloka of longevity is a difficulty?' The answer is: 'The difficulty is in terms of ordinary people. Those who are born into Parinirvana, etc., are Anagamins (Anagamin, non-returner), who are born into the upper realm and then pass away, so there is no fault.' (These two situations end) Next, the eight difficulties (hell, hungry ghosts, animals, Devaloka of longevity, Uttarakuru, blindness, deafness and muteness, worldly wisdom and cleverness, before and after the Buddha) are distinguished according to the five realms (hell, hungry ghosts, animals, humans, and heavens). Hell, hungry ghosts, and animals are in the lower three realms. Blindness, deafness, worldly wisdom, before and after the Buddha, and Uttarakuru belong to a small part of the human realm. But in terms of humans, blindness, deafness, worldly wisdom, before and after the Buddha, except for Uttarakuru, are in the other three continents (Purvavideha, Jambudvipa, Aparagodaniya). Uttarakuru is only in the country of Uttarakuru. The difficulty of the Devaloka of longevity belongs to a small part of the heavenly realm, because the desire realm heavens are not a difficulty. (These three situations end) Next, distinguish according to afflictions and karmic retribution. Hell, hungry ghosts, animals, blindness, deafness and muteness, Devaloka of longevity, Uttarakuru, in terms of karmic retribution, are difficulties. Among them, hell, hungry ghosts, animals, and blindness are their suffering retribution. Uttarakuru and the Devaloka of longevity are their happiness retribution. Worldly wisdom and cleverness are part of afflictions, because they are taken by wrong views. Before and after the Buddha, the three aspects of afflictions and karmic retribution are not included, but there is no Buddha Dharma.
佛法可依求出。是故為難(此四門竟)。
次就四輪以辨對治。何者四輪。如成實說。一住善處。謂生中國。二依善人。謂值佛世。三自發正愿。謂具正見。四宿植善根。謂于現在諸根完具。此四唯在天人中有故。論名為天人四輪。所言輪者。就喻名也。能摧八難。出生聖道無漏法輪故。名為輪。四輪如是。治相云何。如論中說。初住善處。能摧五難。謂三惡趣長壽郁單。以在人天生住中國故。離斯五。依善人者。遠離佛前佛後難也。以值佛世故離斯難。自發正愿。遠離世智辨聰難也。以正求故離彼邪難。宿植善者。遠離盲聾瘖啞難也。具諸根故。遠離彼難。八難如是。
九眾生居義
九眾生居如經中說。何故說者。為破外道總計故也。有諸外道。總計眾生以為神我。擇善而居。佛為破之。故說斯九是眾生居非我居也。何者是乎。欲界人天。以之為一。初禪為二。二禪為三。三禪為四。無想為五。空處為六。識處為七。無所有處。以之為八。非想為九。此之九處。眾生樂住名眾生居。問曰。向前七識住中。不說無想及非想處。今此何故通說為居。釋言。此處殘害心識。故非識住。不滅眾生。是故說為眾生居也。問曰。欲界三塗之中亦有眾生。何故不說為眾生居。釋言。眾生同厭三惡。非樂住處。是
【現代漢語翻譯】 現代漢語譯本：佛法是可以依靠並尋求出路的。因此，這是很難得的（以上是四門竟）。
接下來就四輪來辨別對治。什麼是四輪呢？如《成實論》所說：一是安住善處（指生於中國）；二是依止善人（指值遇佛陀住世）；三是自己發起正確的願望（指具有正見）；四是宿世種植善根（指現在諸根完具）。這四者唯有在天人和人道中才有，所以論中稱為天人四輪。所說的『輪』，是就比喻而說的，能摧毀八難，出生聖道無漏法輪，所以稱為輪。四輪是這樣的，對治的相狀是怎樣的呢？如論中所說：首先，安住善處，能摧毀五難，即三惡趣、長壽天、郁單越（俱舍論中指北俱盧洲）。因為在人天中出生並安住于中國，所以遠離這五種難。依止善人，遠離佛前佛後難。因為值遇佛陀住世，所以遠離這種難。自己發起正確的願望，遠離世智辯聰難。因為以正見尋求真理，所以遠離那些邪見之難。宿世種植善根，遠離盲聾瘖啞難。因為諸根完具，所以遠離那些難。八難就是這樣。
九眾生居的意義
九眾生居如經中所說。為什麼要說這個呢？爲了破斥外道總體的計度。有一些外道，總的認為眾生是神我，選擇好的地方居住。佛爲了破斥這種觀點，所以說了這九處是眾生居住的地方，而不是神我居住的地方。什麼是九眾生居呢？欲界的人天算作一個。初禪為第二個。二禪為第三個。三禪為第四個。無想天為第五個。空無邊處天為第六個。識無邊處天為第七個。無所有處天算作第八個。非想非非想處天為第九個。這九個地方，眾生樂於居住，所以稱為眾生居。有人問：前面七識住中，沒有說無想天和非想非非想處天，現在為什麼都說成是眾生居呢？解釋說：這些地方殘害心識，所以不是識住，但是沒有滅絕眾生，所以說是眾生居。有人問：欲界的三惡道中也有眾生，為什麼不說成是眾生居呢？解釋說：眾生都厭惡三惡道，不是樂於居住的地方，所以不是眾生居。
【English Translation】 English version: The Buddha's teachings can be relied upon and sought for a way out. Therefore, this is difficult (this concludes the four doors).
Next, we will distinguish the antidotes based on the four wheels. What are the four wheels? As stated in the Satyasiddhi Shastra (成實論): first, dwelling in a good place (住善處), which means being born in China (中國); second, relying on good people (依善人), which means encountering a Buddha in the world (值佛世); third, generating correct vows oneself (自發正愿), which means possessing right views (正見); fourth, planting good roots in past lives (宿植善根), which means having complete faculties in the present. These four only exist in the realms of gods and humans, so the treatise calls them the four wheels of gods and humans (天人四輪). The term 'wheel' (輪) is used metaphorically, as it can destroy the eight difficulties (八難) and give rise to the undefiled dharma wheel (法輪) of the noble path. Such are the four wheels; what is the nature of their antidotes? As stated in the treatise: first, dwelling in a good place can destroy five difficulties, namely the three evil destinies (三惡趣), the long-lived gods (長壽天), and Uttarakuru (郁單越) [referring to the Northern Kurus continent in the Abhidharma-kosa Shastra (俱舍論)]. Because one is born in the realms of gods and humans and dwells in China, one is separated from these five. Relying on good people avoids the difficulty of being before or after a Buddha. Because one encounters a Buddha in the world, one is separated from this difficulty. Generating correct vows oneself avoids the difficulty of worldly wisdom and cleverness. Because one seeks truth with right views, one is separated from those evil difficulties. Planting good roots in past lives avoids the difficulty of being blind, deaf, or mute. Because one has complete faculties, one is separated from those difficulties. Such are the eight difficulties.
The Meaning of the Nine Abodes of Beings
The nine abodes of beings are as described in the scriptures. Why are they discussed? To refute the overall calculations of externalists. Some externalists generally believe that beings are a self (atman) (神我) that chooses good places to dwell. The Buddha, in order to refute this view, spoke of these nine places as abodes of beings, not abodes of the self. What are the nine abodes of beings? The humans and gods of the desire realm (欲界) are counted as one. The first dhyana (初禪) is the second. The second dhyana (二禪) is the third. The third dhyana (三禪) is the fourth. The realm of non-perception (無想天) is the fifth. The sphere of infinite space (空無邊處天) is the sixth. The sphere of infinite consciousness (識無邊處天) is the seventh. The sphere of nothingness (無所有處天) is counted as the eighth. The sphere of neither perception nor non-perception (非想非非想處天) is the ninth. These nine places are where beings delight to dwell, so they are called abodes of beings. Someone asks: In the previous seven abodes of consciousness (七識住), the realm of non-perception and the sphere of neither perception nor non-perception were not mentioned. Why are they now all said to be abodes of beings? The explanation is: these places harm consciousness, so they are not abodes of consciousness, but they do not extinguish beings, so they are said to be abodes of beings. Someone asks: Among the three evil destinies (三惡道) of the desire realm, there are also beings. Why are they not said to be abodes of beings? The explanation is: beings all detest the three evil destinies; they are not places where they delight to dwell, so they are not abodes of beings.
以不說。又問。色界第四禪中。除無想天余有八天。眾生樂住。何故不說為眾生居。雜心釋言。彼四禪中。有五凈居。樂求涅槃。不欲久住。是故不說為眾生居。余有福生福愛廣果。或求凈居。或求無色。或求涅槃。不欲久住。是故亦非眾生居也。九居之義。略辨如是。
十二入義六門分別(釋名一 出體二 辨相三 隨義分別四 對陰分別五 對界分別六)
第一釋名。十二入者。生識之處。名之為入。如八勝處名八除入。又復根塵迭相順入。亦名為入。入義不同。離分十二。所謂眼耳鼻舌身意色聲香味觸法。此十二中。初六是內。后六是外。內名六根。外名六塵。云何名眼。乃至名意。釋有兩義。一約對以論。對色名眼。乃至第六對法名意。二就能以釋。能見名眼。能聞曰耳。能嗅稱鼻。能嘗名舌。能覺稱身。能思曰意。云何名色。乃至名法。解云有二。一約對以釋。對眼名色。乃至第六對意名法。二當相解釋。質礙名色。通而論之。聲香味等。皆悉質礙。而彼色塵。質礙相顯。故偏名之。又復形顯亦名為色。響韻稱聲。芬馥名香。此名不足。于中亦有腥臊臭等。不可備舉。且存香稱。此則是其不盡語門。可嘗名味。可棠曰觸。自體名法。名字如是。
第二門中。辨其體性。眼等五根。凈色為
【現代漢語翻譯】 現代漢語譯本： 前面沒有說。又問：『在第四禪中，除了無想天以外，還有八個天，眾生喜歡居住在那裡，為什麼不說那是眾生居住的地方呢？』《雜心論》解釋說：『那第四禪中，有五凈居天（指色界天的五種天：無煩天、無熱天、善見天、善現天、色究竟天），他們喜歡追求涅槃（佛教修行的最高目標，指解脫生死輪迴），不希望長久居住，所以不說那是眾生居住的地方。其餘的福生天、福愛天、廣果天，有的追求凈居天，有的追求無色界天，有的追求涅槃，不希望長久居住，所以也不是眾生居住的地方。』九居的意義，大致解釋就是這樣。 十二入的意義，分為六個方面來解釋：（一、解釋名稱；二、說明本體；三、辨別相狀；四、隨順意義分別；五、對照五陰分別；六、對照十八界分別） 第一，解釋名稱。十二入，是產生意識的地方，叫做『入』。如八勝處稱為八除入。又如根和塵互相順入，也叫做『入』。『入』的意義不同，分開為十二種。就是眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法。這十二種中，前六種是內在的，后六種是外在的。內在的叫做六根，外在的叫做六塵。怎樣叫做眼，乃至叫做意？解釋有兩種意義。一是根據相對來說，對著色叫做眼，乃至第六個對著法叫做意。二是就其功能來說，能見叫做眼，能聽叫做耳，能嗅叫做鼻，能嘗叫做舌，能感覺叫做身，能思考叫做意。怎樣叫做色，乃至叫做法？解釋也有兩種。一是根據相對來說，對著眼叫做色，乃至第六個對著意叫做法。二是就其本身來解釋，有質礙的叫做色。總的來說，聲、香、味等，都具有質礙，而色塵的質礙相最為明顯，所以特別稱它為色。又，形狀顯現也叫做色。響韻叫做聲，芬芳叫做香。這裡說的名稱不完全，其中也有腥臊臭等，不能全部列舉，暫且用香來代表。這是一種不完全列舉的說法。可以嘗的叫做味，可以觸控的叫做觸，自體叫做法。名稱就是這樣。 第二方面，說明它的本體。眼等五根，是清凈的色。
【English Translation】 English version: It was not mentioned before. Further asked: 'In the Fourth Dhyana (fourth meditative absorption), besides the Asanjnasattva Heaven (the Heaven of Non-Perception), there are eight other heavens. Sentient beings enjoy residing there. Why are they not mentioned as abodes of sentient beings?' The Tattvasamgraha explains: 'In that Fourth Dhyana, there are the Five Pure Abodes (Suddhavasa Heavens, referring to the five heavens of the Form Realm: Avrha, Atapa, Sudrsa, Sudarsana, and Akanistha). They delight in seeking Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death) and do not wish to dwell there for long. Therefore, they are not mentioned as abodes of sentient beings. The remaining Punyasambhava (Heaven of Meritorious Birth), Punyaprasava (Heaven of Meritorious Production), and Brhatphala (Heaven of Great Reward), some seek the Pure Abodes, some seek the Formless Realm, and some seek Nirvana, not wishing to dwell there for long. Therefore, they are also not abodes of sentient beings.' The meaning of the Nine Abodes is briefly explained as such. The meaning of the Twelve Entrances is explained in six aspects: (1. Explaining the Names; 2. Describing the Essence; 3. Distinguishing the Characteristics; 4. Differentiating According to Meaning; 5. Differentiating in Relation to the Five Skandhas; 6. Differentiating in Relation to the Eighteen Dhatus) First, explaining the names. The Twelve Entrances are the places where consciousness arises, called 'Entrances'. For example, the Eight Deliverances are called the Eight Overcomings. Also, the roots and objects mutually enter into each other, also called 'Entrances'. The meaning of 'Entrance' is different, divided into twelve types. These are eye, ear, nose, tongue, body, mind, form (rupa), sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma. Among these twelve, the first six are internal, and the last six are external. The internal are called the Six Roots, and the external are called the Six Objects. How is 'eye' defined, and so on, up to 'mind'? There are two meanings in the explanation. One is in terms of relation: in relation to form, it is called 'eye', and so on, the sixth, in relation to dharma, it is called 'mind'. The second is in terms of function: that which can see is called 'eye', that which can hear is called 'ear', that which can smell is called 'nose', that which can taste is called 'tongue', that which can feel is called 'body', that which can think is called 'mind'. How is 'form' defined, and so on, up to 'dharma'? There are also two explanations. One is in terms of relation: in relation to the eye, it is called 'form', and so on, the sixth, in relation to the mind, it is called 'dharma'. The second is in terms of its own nature: that which has substance and obstruction is called 'form'. Generally speaking, sound, smell, taste, etc., all have substance and obstruction, but the characteristic of substance and obstruction is most evident in form, so it is specifically called form. Also, visible shape is called form. Resonant sound is called sound, fragrance is called smell. The names mentioned here are not exhaustive; there are also stench, foulness, etc., which cannot all be listed. For now, we use 'smell' to represent them. This is an incomplete enumeration. That which can be tasted is called taste, that which can be touched is called touch, and the self-nature is called dharma. The names are like this. In the second aspect, describing its essence. The five roots, such as the eye, are pure form.
體。依如毗曇。四大所造凈色為體。若依成實。四大所成假色為體。問曰。四大既無增減。云何成根五種各別。釋言。四大所成法爾。如外四大雖無增減。而其所成粟麥豆等各各差別。又由業故成根差別。有業能生一種四大整合眼根能見於色。乃至有業生一四大整合身根能覺于觸。如施燈明得其眼根。施鐘鈴等得其耳根。如是一切。問曰。若使由業能見乃至能覺何用根乎。釋言。雖復有業為因。必藉根緣。如谷雖復由業而得必藉種子。此亦如是。次辨意入。以心為體。依如毗曇。一切六識能生后義悉是意根。齊名意入。自餘一切想受行等。以前生后。皆非意入。法入收故。問曰。若使一切六識能生后義悉是意根。所生六識通得名為意識以不。論自解釋。依有二種。一者共依。六識共依意根而生。二不共依。六識之心各別依根。望其共依。同名意識。望不共依。眼等五識。各別受名。不名意識。若依成實。義釋有三。一通相以論。一切四心。以前生后。悉是意根。同名意入。從前生義。齊名意識。法入所收。二簡別五識。除生五識。自餘一切識想受行。以前生后。悉是意入。據此一門。五識已前次第滅心。是法入收。非是意入。三對別名意識以明意入。識想受行四心之中。局唯分取行末之心生意識者以為意入。餘者皆是
法入所攝。大乘所說。與毗曇同。內入如是。次辨外入。色等五塵以色為體。依如毗曇。四大所造色聲香等。以為五塵。成實法中。四大所因色香味觸以為四塵。四大相擊便有聲發。是則四塵是四大因。聲是大果。五塵如是。次辨法入。法入寬通。除前十一自餘一切有為無為。悉是法入。體性如是。
第三門中。次辨其相。眼入有二。一肉二天。肉有二種。一者報根。二者長養。人鬼畜等所有眼根。從過因生說為報根。藉現飲食醫藥等緣而得眼者。說為長養。天眼之中。亦有二種。一者報根。二者方便。始從欲天至色究竟。報得凈眼。是其報根。依於四禪修得天眼。是其方便。問曰。經中說有五眼。何故是中但說二種。釋言。慧眼法眼佛眼。體是慧性。非是色根。故此不論。眼入如是。次辨耳入。與眼根同。鼻舌身入。亦有二種。一肉二天。肉與前同。天中但有報生之根。無其方便。何故如是。欲界諸天。為欲嗅香嘗味覺觸。又為嚴身。故有報根。色界諸天。為嚴身故。亦有報根。然鼻舌身非神通性。塵到方覺。不能玄知。故不依禪方便修起。問曰。若有天鼻舌身。經論之中何故不說。釋言。經論實說上天有鼻舌身。但此三根非神通性。與人無別。故經論中。不說天鼻天舌通等。次辨意入。毗曇法中。六識生后
【現代漢語翻譯】 現代漢語譯本：法入所包含的，是大乘所說的，與《阿毗達磨論》（簡稱《毗曇》）相同。內入（指眼、耳、鼻、舌、身、意六根）的情況如上所述。接下來辨析外入（指色、聲、香、味、觸、法六塵）。色等五塵以色為本體，依據《毗曇》的觀點，由四大（地、水、火、風）所造的色、聲、香等，作為五塵。在《成實論》中，四大所產生的色、香、味、觸作為四塵。四大相互衝擊便產生聲音，因此四塵是四大之因，聲音是大果。五塵的情況如上所述。接下來辨析法入。法入範圍寬廣，除了前面的十一個入（六根加五塵），其餘一切有為法和無為法，都是法入。它們的體性如上所述。
第三部分，接下來辨析它們的相狀。眼入有兩種：一是肉眼，二是天眼。肉眼有兩種：一是報得根，二是長養根。人、鬼、畜等所有的眼根，是從過去業因所生，稱為報得根。憑藉現在的飲食、醫藥等因緣而得到的眼，稱為長養根。天眼之中，也有兩種：一是報得根，二是方便得。從欲界天到色究竟天，報得清凈的眼，是其報得根。依靠四禪修習而得到的天眼，是其方便得。有人問：經典中說有五眼（肉眼、天眼、慧眼、法眼、佛眼），為什麼這裡只說兩種？回答說：慧眼、法眼、佛眼，本體是智慧，不是色根，所以這裡不討論。眼入的情況如上所述。接下來辨析耳入，與眼根相同。鼻、舌、身入，也有兩種：一是肉，二是天。肉與前面相同。天中只有報生之根，沒有方便得。為什麼這樣？欲界諸天，爲了嗅香、嘗味、覺觸，又爲了莊嚴自身，所以有報得根。色界諸天，爲了莊嚴自身，也有報得根。然而，鼻、舌、身不是神通的性質，塵埃到了才能覺察，不能玄妙地知曉，所以不依靠禪定方便修起。有人問：如果天界有鼻、舌、身，經典論著中為什麼不說？回答說：經典論著確實說上天有鼻、舌、身，但此三根不是神通的性質，與人沒有區別，所以經典論著中，不說天鼻、天舌神通等。接下來辨析意入。《毗曇》的觀點中，六識生起之後
【English Translation】 English version: The 'dharma-āyatana' (法入, dharma-āyatana, the sense-sphere of ideas) is included within what is taught in the Mahayana (大乘, Mahāyāna, the Great Vehicle), and it is the same as in the Abhidharma (毗曇, Abhidharma). The internal 'āyatana' (內入, āyatana, sense-spheres) are as described above. Next, we will distinguish the external 'āyatana' (外入, āyatana, sense-spheres). The five 'dusts' (五塵, pañca viṣayāḥ, five sense objects) such as 'rūpa' (色, rūpa, form) have 'rūpa' as their substance. According to the Abhidharma, the 'rūpa', 'śabda' (聲, śabda, sound), 'gandha' (香, gandha, smell), etc., which are created by the four great elements (四大, catvāri mahābhūtāni, four great elements), are considered the five 'dusts'. In the 'Tattvasiddhi Śāstra' (成實論, Tattvasiddhi Śāstra), the 'rūpa', 'gandha', 'rasa' (味, rasa, taste), and 'spraṣṭavya' (觸, spraṣṭavya, touch) that arise from the four great elements are considered the four 'dusts'. When the four great elements collide, sound arises. Therefore, the four 'dusts' are the cause of the four great elements, and sound is the great result. The five 'dusts' are as described above. Next, we will distinguish the 'dharma-āyatana'. The 'dharma-āyatana' is broad and encompassing. Except for the previous eleven 'āyatana' (six sense organs and five sense objects), all conditioned (有為, saṃskṛta) and unconditioned (無為, asaṃskṛta) dharmas are the 'dharma-āyatana'. Their nature is as described above.
In the third section, we will next distinguish their characteristics. There are two types of 'cakṣur-āyatana' (眼入, cakṣur-āyatana, eye-sphere): physical eye and divine eye. There are two types of physical eye: one is the 'retributive root' (報根, vipāka-mūla, result-root), and the other is the 'nourished' (長養, poṣaṇa, growth). The eye-organs of humans, ghosts, animals, etc., are born from past causes and are called 'retributive root'. The eyes that are obtained through present causes such as food and medicine are called 'nourished'. Among the divine eyes, there are also two types: one is the 'retributive root', and the other is the 'obtained through skillful means' (方便, upāya, expedient means). From the desire realm heavens (欲天, kāmadhātu) to the 'Akaniṣṭha' (色究竟天, Akaniṣṭha, the highest heaven in the realm of form), the pure eyes obtained as retribution are their 'retributive root'. The divine eyes obtained through the practice of the four 'dhyānas' (四禪, dhyāna, meditation) are their 'obtained through skillful means'. Someone asks: The sutras say that there are five eyes (肉眼, physical eye, 天眼, divine eye, 慧眼, wisdom eye, 法眼, dharma eye, 佛眼, buddha eye), why are only two types mentioned here? The answer is: The wisdom eye, dharma eye, and buddha eye are essentially wisdom, not physical sense organs, so they are not discussed here. The 'cakṣur-āyatana' is as described above. Next, we will distinguish the 'śrotra-āyatana' (耳入, śrotra-āyatana, ear-sphere), which is the same as the eye-organ. The 'ghrāṇa-āyatana' (鼻入, ghrāṇa-āyatana, nose-sphere), 'jihvā-āyatana' (舌入, jihvā-āyatana, tongue-sphere), and 'kāya-āyatana' (身入, kāya-āyatana, body-sphere) also have two types: physical and divine. The physical is the same as before. In the heavens, there are only 'retributive roots', and no 'obtained through skillful means'. Why is this so? The desire realm heavens have 'retributive roots' in order to smell fragrances, taste flavors, and feel touch, and also to adorn themselves. The form realm heavens also have 'retributive roots' in order to adorn themselves. However, the nose, tongue, and body are not of the nature of supernatural powers. They can only perceive when the 'dust' arrives, and cannot know mysteriously. Therefore, they are not cultivated through the skillful means of 'dhyāna'. Someone asks: If the heavens have nose, tongue, and body, why do the sutras and treatises not mention them? The answer is: The sutras and treatises do indeed say that the upper heavens have nose, tongue, and body, but these three organs are not of the nature of supernatural powers and are no different from humans. Therefore, the sutras and treatises do not mention the supernatural powers of the heavenly nose, heavenly tongue, etc. Next, we will distinguish the 'mana-āyatana' (意入, mana-āyatana, mind-sphere). In the Abhidharma view, after the six consciousnesses arise
。即為六意。成實法中。意有通別。行末之心。生意識者。以之為別。一切四心。生后為意。以之為通。別名之意義別有三。一五識後行末之心。生意識者。或為意入。二五意識後行末之心。生意識者。說為意入。三者第六獨頭識後行末之心。生意識者。說為意入。若有意入藉前五識開導生者。名五意識。不藉五識開導生者名為獨頭。別名如是。若論通者。要為四重。廣為十二。言四重者。識想受行。能生一切。通名意根。齊名意入。言十二者。五識已后一重四心。五意識后一重四心。獨頭識后一重四心。三重四心各能生后。斯名意根。齊名意入。故有十二。隨義別分意乃無量。次辨色入。總唯一色。或分為三。謂好惡中。或分為五。所謂青黃赤白黑色。或分二十。如毗曇說。所謂青黃赤白煙云塵霧光影明闇方圓長短高下正不正等。成實法中無其定數。但彼論中。唯說青黃赤白黑等諸雜之色。以為色塵。自餘一切煙雲塵霧方圓長等。皆是假色。法入所收。非是色入。光影明闇。于彼宗中。隨其色相。青黃赤等諸色所攝。若復廣論。色乃無量。次辨聲入。總唯一聲。或分為三。一者因受。四大之聲。眾生身大能生受心名受四大。依斯發聲名為因受。二因不受。四大之聲。謂外四大所發之聲。三因俱聲。所謂擊鼓吹貝等聲
【現代漢語翻譯】 現代漢語譯本 這就是六意（指六種意識）。在《成實論》的教義中，意有通和別之分。在行為結束時產生意識的心，被認為是別。一切四心（受、想、行、識），在產生之後都成為意，這被認為是通。 別的意義，區別在於有三種情況：一，五識（眼識、耳識、鼻識、舌識、身識）之後，行為結束時產生意識的心，可以稱為意入（意識的入口）。二，五意識（由五識產生的意識）之後，行為結束時產生意識的心，可以稱為意入。三，第六獨頭識（不依賴五識而獨立產生的意識）之後，行為結束時產生意識的心，可以稱為意入。如果意入是憑藉前五識的開導而產生的，就稱為五意識。不憑藉五識的開導而產生的，就稱為獨頭識。別的意義就是這樣。 如果從通的角度來說，需要有四重（四種層次），廣義上來說有十二種。所說的四重，指的是識、想、受、行，它們能夠產生一切，統稱為意根，也稱為意入。所說的十二種，指的是五識之後的一重四心，五意識之後的一重四心，獨頭識之後的一重四心。這三重四心各自能夠產生後續的意識，這就是意根，也稱為意入。所以總共有十二種。根據不同的意義來區分，意的數量是無限的。 接下來辨析色入（色塵）。總的來說只有一種色，或者可以分為三種，即好、惡、中。或者可以分為五種，即青、黃、赤、白、黑五種顏色。或者可以分為二十種，如《毗曇論》所說，即青、黃、赤、白、煙、云、塵、霧、光、影、明、暗、方、圓、長、短、高、下、正、不正等。在《成實論》的教義中，沒有固定的數量。但在該論中，只說青、黃、赤、白、黑等各種雜色，作為色塵。其餘一切煙、云、塵、霧、方、圓、長等，都是假色，屬於法入所包含，不是色入。光影明暗，在該宗派中，隨著其色相，被歸屬於青、黃、赤等各種顏色所包含。如果進一步廣泛地討論，色的數量是無限的。 接下來辨析聲入（聲塵）。總的來說只有一種聲音，或者可以分為三種：一是因受四大（地、水、火、風）之聲，眾生的身體四大能夠產生感受，稱為受四大，依靠這些產生的聲音稱為因受。二是因不受四大之聲，指的是外在四大所發出的聲音。三是因俱聲，指的是擊鼓、吹貝等聲音。
【English Translation】 English version These are the six 'viññāṇa' (consciousness). According to the Satyasiddhi School, 'mano' (mind) has general and specific aspects. The mind that arises at the end of an action, producing consciousness, is considered specific. All four 'khandha' (aggregates) of 'vedanā' (feeling), 'saññā' (perception), 'saṅkhāra' (mental formations), and 'viññāṇa' (consciousness), after arising, become 'mano', which is considered general. The specific meaning is distinguished in three ways: First, the mind that arises at the end of an action after the five 'viññāṇa' (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), producing consciousness, can be called 'manāyatana' (the base of mind). Second, the mind that arises at the end of an action after the five 'mano-viññāṇa' (consciousness arising from the five senses), producing consciousness, is said to be 'manāyatana'. Third, the mind that arises at the end of an action after the sixth 'mano-viññāṇa' (mind-consciousness), which arises independently, producing consciousness, is said to be 'manāyatana'. If 'manāyatana' arises through the guidance of the preceding five 'viññāṇa', it is called five 'mano-viññāṇa'. If it does not arise through the guidance of the five 'viññāṇa', it is called independent 'mano-viññāṇa'. Such is the specific meaning. If we speak from the general perspective, there need to be four levels, and broadly speaking, there are twelve. The four levels refer to 'viññāṇa', 'saññā', 'vedanā', and 'saṅkhāra', which can produce everything, and are generally called 'manodhātu' (mind element), also known as 'manāyatana'. The twelve refer to the four 'khandha' after the five 'viññāṇa', the four 'khandha' after the five 'mano-viññāṇa', and the four 'khandha' after the independent 'mano-viññāṇa'. Each of these three sets of four 'khandha' can produce subsequent consciousness, which is called 'manodhātu', also known as 'manāyatana'. Therefore, there are twelve. According to different meanings, the number of 'mano' is infinite. Next, we analyze 'rūpāyatana' (the base of form). Generally, there is only one form, or it can be divided into three, namely good, bad, and neutral. Or it can be divided into five, namely the five colors of blue, yellow, red, white, and black. Or it can be divided into twenty, as stated in the Abhidharma, namely blue, yellow, red, white, smoke, clouds, dust, fog, light, shadow, brightness, darkness, square, round, long, short, high, low, straight, and crooked, etc. In the Satyasiddhi School, there is no fixed number. But in that treatise, only the various mixed colors such as blue, yellow, red, white, and black are considered 'rūpadhātu' (form element). All other things like smoke, clouds, dust, fog, square, round, long, etc., are 'paññattirūpa' (conventional form), included in 'dhammāyatana' (the base of mental objects), and are not 'rūpāyatana'. Light, shadow, brightness, and darkness, in that school, depending on their color appearance, are included in the various colors such as blue, yellow, and red. If we discuss it further broadly, the number of forms is infinite. Next, we analyze 'saddāyatana' (the base of sound). Generally, there is only one sound, or it can be divided into three: First, the sound of the four great elements ('mahābhūta' - earth, water, fire, wind) that arises from 'vedanā' (feeling). The four great elements of sentient beings can produce feeling, called 'vedanā mahābhūta', and the sound that arises from these is called 'hetuvedanā' (sound caused by feeling). Second, the sound of the four great elements that does not arise from 'vedanā', referring to the sound produced by the external four great elements. Third, 'ubhayakāraṇa sadda' (sound caused by both), referring to sounds such as beating drums and blowing conch shells.
。內外俱發名曰因俱。廣則無量。次辨香入。總唯一香。或分二種。如成實說。一成質香。即樹香等。二緣生香。依彼香質緣生香氣。離質而去。緣生不同。或時成地。如香薰衣令衣有香。或時成水。如香薰麻令油有香。或時成風。如風經過香樹而來風中有香。或復孤遊更無所成。此二香中。成質之香鼻根不聞。緣生香氣來至鼻根。鼻根所得。問曰。香氣來至鼻時。為當獨來為更有伴。外道宣說。十微相扶來至鼻根。言十微者。色等五塵地等五大。毗曇宣說。八微相扶來至鼻根。言八微者。前十微中除聲及空。成實論中廣破此義。若言香氣與彼色等俱來至鼻。前質應減亦可都盡。又如燒香質壞香盛。明知。不與色等俱來。唯與風大俱來至鼻。或復孤來。或分為三。如雜心說。謂好惡中。此好惡中。隨情分別。順情名好。違情名惡。非違非順說以為中。隨相別論。香乃無量。次辨味入。總唯一味。或分為三。謂好惡中。或分為六。謂辛苦甜酢鹹淡別。如涅槃中宣說。甜酥八味具足。彼文不數。不知是何。隨別以分。味亦無量。味辨觸入。總唯一觸。或分為三。謂好惡中。或分十一。如毗曇說。謂堅濕暖動輕重澀滑冷飢渴等。堅是地大。濕是水大。暖是火大。動是風大。此四能造。后七所造。后七雖復四大所造。于中亦有
增微不同。如雜心說。火風增故輕。地水增故重。地風增故澀。水火增故滑。水風增故冷。風增故饑。火增故渴。以義推之。觸應十五。十一如前。更應有四。地火偏增應立強(劬仰反)觸。地增故飽。水增故滿。成實中有毗曇不說。四大齊等。應當立一調停之觸。論中不辨。以此通前。故應十五。成實法中觸無定數。以義推之。有三十九。一堅．二軟．三輕．四重．五強．六弱．七冷．八熱．九澀．十滑．十一強．十二濯。此之十二。是其外觸。十三猗樂。身離惱患自覺猗適故名猗樂。十四疲極．十五不疲極．十六病．十七老．十八身利．十九身鈍．二十身懶．二十一身重．二十二迷．二十三悶．二十四瞪瞢．二十五疼．二十六痹．二十七頻申．二十八饑．二十九渴．三十者飽．三十一滿．三十二嗜樂。便其所喜故云嗜樂。三十三不嗜。身所不便名不嗜樂。三十四者懵．三十五者欠呿．三十六者痛．三十七者癢．三十八者急如坐禪人所得急觸。三十九者緩。此後所列二十七種。是其內觸。此諸觸中。前三十四。是彼成實觸品中說。后之五種。隨義準置。此等皆是身之所覺。故通名觸。問曰。猗等是心數法。云何說之為觸入乎。釋言。觸入皆是色法。寄心顯別。若復廣論。觸亦無量。次辨法入。總唯一法。或分為二。
【現代漢語翻譯】 現代漢語譯本 增微不同。如《雜心論》說：『火、風增多，所以感覺輕；地、水增多，所以感覺重。地、風增多，所以感覺澀；水、火增多，所以感覺滑。水、風增多，所以感覺冷；風增多，所以感覺飢餓；火增多，所以感覺口渴。』根據這個道理推斷，觸覺應該有十五種。前面的十一種如前所述，另外還應該有四種：地、火偏盛應該產生強觸（用力按壓的感覺）。地增多，所以感覺飽；水增多，所以感覺脹滿。《成實論》中有毗曇宗的觀點，認為四大（地、水、火、風）齊等，應當產生一種調和的觸覺。但論中沒有詳細辨析。將這些綜合起來，所以應該有十五種。《成實論》的法義中，觸覺沒有固定的數量。根據道理推斷，應該有三十九種：一、堅；二、軟；三、輕；四、重；五、強；六、弱；七、冷；八、熱；九、澀；十、滑；十一、強；十二、濯（洗滌的感覺）。這十二種是外觸。十三、猗樂（舒適）。身體遠離惱患，自覺舒適，所以名為猗樂。十四、疲極；十五、不疲極；十六、病；十七、老；十八、身利（身體輕利）；十九、身鈍（身體遲鈍）；二十、身懶（身體懈怠）；二十一、身重（身體沉重）；二十二、迷（迷惑）；二十三、悶（煩悶）；二十四、瞪瞢（昏聵）；二十五、疼（疼痛）；二十六、痹（麻木）；二十七、頻申（頻繁伸展）；二十八、饑（飢餓）；二十九、渴（口渴）；三十、飽（飽脹）；三十一、滿（脹滿）；三十二、嗜樂（喜好）。順應所喜好的，所以叫做嗜樂。三十三、不嗜（不喜好）。身體感到不適的，叫做不嗜樂。三十四、懵（昏懵）；三十五、欠呿（打哈欠）；三十六、痛（劇痛）；三十七、癢（瘙癢）；三十八、急（如坐禪人所得的急觸）；三十九、緩（緩慢）。後面所列的二十七種是內觸。這些觸覺中，前面的三十四種是《成實論》觸品中所說的，後面的五種是根據義理推斷而設立的。這些都是身體所感覺到的，所以統稱為觸。有人問：『猗樂等是心所法，為什麼說它們是觸入呢？』回答說：『觸入都是色法，憑藉心來顯示差別。』如果進一步廣泛地討論，觸覺也是無量的。接下來辨析法入，總的來說只有一種法，或者分為兩種。
【English Translation】 English version The increase and decrease are different. As the Zaxinlun (Treatise on Various Minds) says: 'When fire and wind increase, one feels lightness; when earth and water increase, one feels heaviness. When earth and wind increase, one feels roughness; when water and fire increase, one feels smoothness. When water and wind increase, one feels cold; when wind increases, one feels hunger; when fire increases, one feels thirst.' According to this principle, there should be fifteen kinds of touch. The previous eleven are as mentioned before, and there should be four more: When earth and fire are predominant, one should experience a strong touch (a feeling of forceful pressing). When earth increases, one feels full; when water increases, one feels bloated. In the Chengshilun (Tattvasiddhi Shastra), there is the view of the Sarvastivadins (Pitan, Sarvastivada Abhidharma) that when the four great elements (sida, earth, water, fire, and wind) are equal, there should be a balanced touch. But this is not discussed in detail in the treatise. Combining these, there should be fifteen kinds. In the Dharma of the Chengshilun, there is no fixed number of touches. According to the principle, there should be thirty-nine kinds: 1. Hard; 2. Soft; 3. Light; 4. Heavy; 5. Strong; 6. Weak; 7. Cold; 8. Hot; 9. Rough; 10. Smooth; 11. Strong; 12. Zhuo (a feeling of washing). These twelve are external touches. 13. Yile (comfort). The body is free from afflictions and feels comfortable, so it is called yile. 14. Exhaustion; 15. Non-exhaustion; 16. Sickness; 17. Old age; 18. Shenli (bodily agility); 19. Shendun (bodily dullness); 20. Shenlan (bodily laziness); 21. Shenzhong (bodily heaviness); 22. Confusion; 23. Depression; 24. Dizziness; 25. Pain; 26. Numbness; 27. Frequent stretching; 28. Hunger; 29. Thirst; 30. Fullness; 31. Bloating; 32. Shile (craving). To accord with what one likes is called shile. 33. Bushile (dislike). What the body feels uncomfortable with is called bushile. 34. Dazed; 35. Yawning; 36. Severe pain; 37. Itching; 38. Intense (such as the intense touch experienced by meditators); 39. Relaxed. The latter twenty-seven are internal touches. Among these touches, the first thirty-four are mentioned in the chapter on touch in the Chengshilun, and the latter five are established according to the principle. These are all what the body feels, so they are collectively called touch. Someone asks: 'Comfort and so on are mental functions, so why are they said to be touch entrances?' The answer is: 'Touch entrances are all material phenomena, and they are distinguished by the mind.' If we discuss it further, touch is also immeasurable. Next, we distinguish the Dharma entrance, which is generally only one Dharma, or divided into two.
一者有為。二者無為。或分為六。有為有三。一色二心三非色非心。依如毗曇。善惡無作以為色法。想受行等。以為心法。自餘十四不相應行。為非色心。若依成實。過未五塵身口作業及四大等假名之色。以為色法。五識已前次第滅心。以為心法。若復通論。一切六識從前生義。悉是心法。假名眾生。善惡無作為非色心。無為亦三。謂虛空數滅及非數滅。此義如前三無為章具廣分別。相別如是。
第四門中。隨義分別。于中有六。一假實分別。二三世分別。三三界分別。四離合分別。五就因分別。六就報分別。初假實者。眼等五根。外道宣說。是定性有。毗曇法中。破彼定性。宣說眼等從因緣生。雖說從緣。而體是實非處非假。成實法中。一向是假。以攬諸大整合根故。第六意入毗曇是實。成實法中。亦實亦假。一念生后。名之為實。三相成念目之為假。色等五塵。毗曇法中。一向是實。成實法中。亦實亦假。五塵之法。止現一念。不通相續。名之為實。又復不攬余塵余大假以整合故名為實。所言假者。釋有兩義。一因和合。攬細成粗。鄰空之色。以之為細。多集可見。目之為粗。二法和合。苦無常等同體虛集。故名為假。大乘法中。亦實亦假。實義同前。假有五種。一因和合。二法和合。此二同前。三妄想虛
【現代漢語翻譯】 現代漢語譯本：第一種是有為法（Samskrta，指由因緣和合而成的、生滅變化的法），第二種是無為法（Asamskrta，指不生不滅、無造作的法）。或者可以分為六種。有為法有三種：一是色（Rupa，指物質現象），二是心（Citta，指精神現象），三是非色非心（指既非物質也非精神的現象）。按照《毗曇》（Abhidharma，佛教論藏）的觀點，善惡的無作（Avijñapti，指無表色，即由業力所產生的、不可見的色法）屬於色法；想（Samjna，指認識）、受（Vedana，指感受）、行（Samskara，指意志活動）等屬於心法；其餘十四種不相應行法（Citta-viprayukta-samskara，指既不屬於色法，也不屬於心法的概念）屬於非色非心。如果按照《成實論》（Satyasiddhi-sastra）的觀點，過去和未來的五塵（色、聲、香、味、觸），身口作業，以及四大（地、水、火、風）等假名之色屬於色法；五識（眼識、耳識、鼻識、舌識、身識）生起之前的次第滅心屬於心法。如果通盤來說，一切六識（眼識、耳識、鼻識、舌識、身識、意識）從前生起的意義上來說，都屬於心法；假名眾生，善惡無作屬於非色非心。無為法也有三種，即虛空無為（Akasa-asamskrta）、數滅無為（Samkhya-nirodha-asamskrta）以及非數滅無為（Asamkhya-nirodha-asamskrta）。這些含義如同前面三無為章中詳細分別的那樣。它們的相狀差別就是這樣。 第四門中，隨順意義進行分別，其中有六種：一是假實分別，二是三世分別，三是三界分別，四是離合分別，五是就因分別，六是就報分別。首先說假實分別。眼等五根（Indriya，指眼根、耳根、鼻根、舌根、身根），外道宣揚說是定性實有。毗曇法中，破斥他們這種定性實有的觀點，宣說眼等是從因緣生起的。雖然說是從因緣生起，但其體性是真實的，不是虛假的。在《成實論》中，則完全是虛假的，因為是聚集諸大（四大）而形成的根。第六意入（Manayatana，指意識的所依處）在毗曇中是真實的，在《成實論》中，既是真實的也是虛假的。一念生起之後，名為真實；三相（生、住、滅）成就的念頭，稱之為虛假。色等五塵（色、聲、香、味、觸），在毗曇法中，完全是真實的。在《成實論》中，既是真實的也是虛假的。五塵的法，只存在於現在一念，不通於相續，所以名為真實。而且不聚集其餘塵或其餘大而形成，所以名為真實。所說的虛假，解釋有兩種含義：一是因和合，聚集細微的成為粗大的。鄰近虛空的色，認為是細微的；多數聚集在一起可以看見，稱之為粗大的。二是法和合，苦、無常等同體虛假地聚集在一起，所以名為虛假。在大乘法中，既是真實的也是虛假的。真實的含義同前。虛假有五種：一是因和合，二是法和合，這兩種同前。三是妄想虛假。
【English Translation】 English version: The first is Samskrta (conditioned phenomena, those arising from causes and conditions, subject to birth and death). The second is Asamskrta (unconditioned phenomena, those that are not born and do not die, without fabrication). Or it can be divided into six. Samskrta has three: first, Rupa (form, material phenomena); second, Citta (mind, mental phenomena); third, neither Rupa nor Citta (phenomena that are neither material nor mental). According to the Abhidharma, good and evil Avijñapti (non-revealing form, invisible form produced by karmic force) belong to Rupa; Samjna (perception), Vedana (feeling), Samskara (volitional activities) etc. belong to Citta; the remaining fourteen Citta-viprayukta-samskara (non-associated formations, concepts that are neither Rupa nor Citta) belong to neither Rupa nor Citta. According to the Satyasiddhi-sastra, the past and future five dusts (form, sound, smell, taste, touch), physical and verbal actions, and the four great elements (earth, water, fire, wind) etc., which are nominally Rupa, belong to Rupa; the successively ceasing minds before the arising of the five consciousnesses belong to Citta. Generally speaking, all six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) belong to Citta in the sense that they arise from the past; nominally existing beings and good and evil Avijñapti belong to neither Rupa nor Citta. Asamskrta also has three, namely Akasa-asamskrta (space unconditioned), Samkhya-nirodha-asamskrta (cessation through knowledge unconditioned), and Asamkhya-nirodha-asamskrta (cessation not through knowledge unconditioned). These meanings are as explained in detail in the previous chapter on the three Asamskrta. The differences in their characteristics are as such. In the fourth section, distinctions are made according to meaning, and there are six of these: first, the distinction between false and real; second, the distinction between the three times; third, the distinction between the three realms; fourth, the distinction between separation and combination; fifth, the distinction based on causes; and sixth, the distinction based on results. First, regarding the distinction between false and real. The five Indriya (sense faculties, eye, ear, nose, tongue, body), are proclaimed by externalists to be inherently real. In the Abhidharma, this inherent reality is refuted, and it is taught that the eyes etc. arise from causes and conditions. Although it is said that they arise from conditions, their substance is real, not false. In the Satyasiddhi-sastra, they are entirely false, because they are formed by the aggregation of the great elements (the four elements). The sixth Manayatana (mind base, the base of consciousness) is real in the Abhidharma, and in the Satyasiddhi-sastra, it is both real and false. A thought arising in a single moment is called real; a thought accomplished by the three characteristics (birth, duration, cessation) is called false. The five dusts (form, sound, smell, taste, touch) are entirely real in the Abhidharma. In the Satyasiddhi-sastra, they are both real and false. The phenomena of the five dusts exist only in the present moment, not continuing, so they are called real. Moreover, they are not formed by the aggregation of other dusts or other great elements, so they are called real. The term 'false' has two meanings: first, the combination of causes, where the subtle is aggregated into the coarse. The form adjacent to space is considered subtle; when many are aggregated and can be seen, it is called coarse. Second, the combination of dharmas, where suffering, impermanence, etc. are falsely aggregated together in the same substance, so it is called false. In Mahayana, it is both real and false. The meaning of real is the same as before. There are five types of false: first, the combination of causes; second, the combination of dharmas; these two are the same as before. Third, false imagination.
假。色等諸法。誑想假有如虛空華。四妄想虛假。色等皆從妄心假集如夢所見。五者真實緣集之假。謂依真識緣集色等。故經中說。三界虛妄皆一心作。論自釋言。皆心作者。謂真心作。具斯五義。故名假矣。次辨法入。毗曇唯實。成實法中。隨相以論。有實有假。過未五塵三無為等。是其實法。自餘一切。我人眾生舍宅軍眾叢林草木四大等法。悉是假名。據理以論。一切諸法悉是假名。四假攝故。大乘亦爾(此一門竟)。
次就三世辨定諸入。依如毗曇。十二入法。並通三世。若依成實。六根五塵。局唯現在一剎那頃。不通過未。在過未者。法入攝故。法入一種。該通三世。以法寬故。大乘法中。文無定判。多同毗曇(此二門竟)。
次就三界分別諸入。香味二塵。小乘法中。唯在欲界。上界則無。上界無其段食性故。大乘法中。諸佛菩薩真實報果。不屬三界。余則如前。眼等五根色聲觸塵。小乘法中。定在欲色。大乘法中。若佛菩薩真實報果。不屬三界。余通三界。大乘宣說。無色界中。猶有色故。意入法入。若無漏者。不屬三界。余通三界(此三門竟)。
次辨根塵離合之義。外道宣說。六根六塵。合而生知。根塵異處。云何得合。彼說。眼根有其神光。去到前塵。故能見色。余之四根。無
【現代漢語翻譯】 現代漢語譯本： 假。色等諸法，都是虛假的，就像虛空中的花朵一樣，是誑想假有。四種妄想都是虛假的。色等諸法都是從妄心假合而成的，就像夢中所見一樣。第五種是真實緣集之假，即依靠真識緣集色等諸法。所以經中說：『三界都是虛妄的，都是一心所造。』論中自己解釋說：『都是心所造，』是指真心所造。具備這五種意義，所以稱為假。
其次辨別法入（Dharma Ayatana，法處）。《毗曇》（Abhidhamma，阿毗達摩）認為一切法都是真實的。《成實論》（Satyasiddhi Shastra）中，隨順事物的表相來討論，有實法也有假法。過去、未來、五塵（五種感官對像）和三種無為法等，是真實法。其餘一切，如我、人、眾生、舍宅、軍眾、叢林、草木、四大等法，都是假名。從道理上來說，一切諸法都是假名，因為都被四假所攝。大乘也是如此（這一門結束）。
其次就三世（過去、現在、未來）來辨定諸入（Ayatana，處）。依照《毗曇》，十二入法都通於三世。如果依照《成實論》，六根（六種感官）和五塵只侷限於現在的這一剎那，不通於過去和未來。存在於過去和未來的，被法入所攝。法入這一種，該通於三世，因為法的範圍寬廣。大乘佛法中，經文沒有明確的判決，大多與《毗曇》相同（這兩門結束）。
其次就三界（欲界、色界、無色界）來分別諸入。香味二塵，在小乘佛法中，只存在於欲界，上界則沒有。因為上界沒有段食（分段食物）的性質。在大乘佛法中，諸佛菩薩真實的報身果報，不屬於三界。其餘則如前所述。眼等五根和色聲觸塵，在小乘佛法中，一定存在於欲界和色界。在大乘佛法中，如果佛菩薩真實的報身果報，不屬於三界，其餘則通於三界。大乘宣說，在無色界中，仍然有色法存在。意入（Mano-ayatana，意處）和法入，如果是無漏的，就不屬於三界，其餘則通於三界（這三門結束）。
其次辨別根（Indriya，根）和塵（Visaya，境）離合的意義。外道宣說，六根和六塵結合而產生知覺。如果根和塵在不同的地方，怎麼能夠結合呢？他們說，眼根有神光，可以到達前面的塵境，所以能夠看見顏色。其餘的四根沒有。
【English Translation】 English version: 'False'. All dharmas such as form are false, like flowers in the sky, which are illusory and falsely existent. The four illusions are all false. Dharmas such as form are all falsely assembled from the deluded mind, like what is seen in a dream. The fifth is the false arising from true conditions, which means relying on true consciousness to assemble form and other dharmas. Therefore, the sutra says: 'The three realms are all illusory, all made by one mind.' The treatise itself explains: 'All made by the mind' means made by the true mind. Possessing these five meanings, it is called false.
Next, distinguish the Dharma Ayatana (法處). The Abhidhamma (毗曇) considers all dharmas to be real. In the Satyapiddhi Shastra (成實論), according to the appearance of things, there are real and false dharmas. The past, future, the five sense objects (五塵), and the three unconditioned dharmas are real dharmas. All the rest, such as self, people, sentient beings, houses, armies, forests, trees, the four great elements, etc., are all false names. In principle, all dharmas are false names because they are all included in the four falsities. The Mahayana is also the same (this section ends).
Next, determine the ayatanas (處) based on the three times (past, present, future). According to the Abhidhamma, the twelve ayatanas all pervade the three times. According to the Satyasiddhi Shastra, the six sense organs (六根) and the five sense objects are limited to the present moment and do not pervade the past and future. What exists in the past and future is included in the Dharma Ayatana. The Dharma Ayatana pervades the three times because the scope of dharma is broad. In Mahayana Buddhism, there is no definite judgment in the scriptures, and it is mostly the same as the Abhidhamma (these two sections end).
Next, distinguish the ayatanas based on the three realms (desire realm, form realm, formless realm). The two sense objects of smell and taste, in Hinayana Buddhism, only exist in the desire realm, and not in the upper realms because the upper realms do not have the nature of sectional food (段食). In Mahayana Buddhism, the true reward bodies of Buddhas and Bodhisattvas do not belong to the three realms. The rest is as mentioned before. The five sense organs such as the eye and the sense objects of form, sound, and touch, in Hinayana Buddhism, definitely exist in the desire realm and the form realm. In Mahayana Buddhism, if the true reward bodies of Buddhas and Bodhisattvas do not belong to the three realms, the rest pervades the three realms. Mahayana says that in the formless realm, there are still forms. The Mano-ayatana (意處) and the Dharma Ayatana, if they are unconditioned, do not belong to the three realms, and the rest pervades the three realms (these three sections end).
Next, distinguish the meaning of the separation and combination of the indriyas (根) and visayas (境). The heretics say that the six sense organs and the six sense objects combine to produce perception. If the organs and objects are in different places, how can they combine? They say that the eye organ has a divine light that can reach the objects in front, so it can see colors. The other four organs do not have this.
光至塵。以神我力。感塵至根。是故合知。意根一種。神我將去。往到前境。故能知法。成實論中。廣破此義。眼光若去。應見中間粗細之物。又若光去。見火應燒。見水應濕。又若光去。遙睹遠色。應當遲見。見遠不遲。明知不去。又光若去。遙見遠色。不應生疑。又若光去。水精中物淵中魚石。眼悉見之。云何得到。又若見色合而見者。現見以物置於眼中。自所不了。明知不合。若言由我令餘四塵來至根者。是中但陰。何處有我說為能感。若根無光。神我之力不能將去。塵亦無光。神我之力。焉能使來。又聲味等。不離質體。縱有神我。何能使彼離質而來。問曰。若聲不離質者。彼此隔絕。云何可聞。釋言。世間見聞法爾。如色雖遠眼能見之。聲亦如是。何足可怪。若言神我將意去者。是中無我。誰將意去。又意若去。身中無心。應名死人。人不名死。明知不去又意若去。他方之物。不見聞處。具應知之。以不知故。明知不去。所破如是。正義云何。成實法中。眼根一種。離而生知。鼻舌及身。合而生知。耳根一種。亦離亦合。耳鳴之聲。合而得聞。自餘外聲。離而得聞。意非色法。無到不到。非離非合。若依雜心。眼耳二根。離而生知。雖聞耳鳴。亦是離聞。鼻舌及身。與成實同。意根一種。亦離亦合。故彼偈
【現代漢語翻譯】 現代漢語譯本 光至塵：憑藉神我的力量，感知塵埃到達根源。因此，才能共同認知。意根只有一種。當神我將要離去，前往前面的境界時，才能認知法。在《成實論》中，廣泛地破斥了這個觀點。如果眼光離去，應該能看到中間粗細的物體。而且如果光離去，看到火應該被燒灼，看到水應該被浸濕。而且如果光離去，遙遠地看到遠處的顏色，應該遲緩地看到。但看到遠處並不遲緩，明顯知道光並沒有離去。而且光如果離去，遙遠地看到遠處的顏色，不應該產生懷疑。而且如果光離去，水晶中的物體，深淵中的魚和石頭，眼睛都能完全看到。這怎麼可能到達呢？而且如果說看到顏色是結合而見，那麼現在把物體放在眼睛裡，自己卻不能理解，明顯知道不是結合。如果說由我使其他的四塵來到根源，這裡只有陰，哪裡有我說能夠感知？如果根沒有光，神我的力量不能將它帶走。塵埃也沒有光，神我的力量怎麼能使它到來？而且聲音、味道等，不離開它們的本體。縱然有神我，怎麼能使它們離開本體而來？ 問：如果聲音不離開本體，彼此隔絕，怎麼能聽到？ 答：世間的見聞本來就是如此。就像顏色雖然遙遠，眼睛也能看到它。聲音也是這樣，有什麼可奇怪的？如果說神我將意念帶走，這裡沒有我，誰能將意念帶走？而且意念如果離去，身體中就沒有心，應該被稱為死人。但人並不被稱為死人，明顯知道意念沒有離去。而且意念如果離去，其他地方的物體，沒有見聞的地方，都應該知道。因為不知道，明顯知道意念沒有離去。所破斥的就是這樣。那麼正確的道理是什麼呢？ 在《成實論》中，眼根只有一種，離開而產生認知。鼻、舌和身體，結合而產生認知。耳根只有一種，既離開也結合。耳鳴的聲音，結合才能聽到。其餘外面的聲音，離開才能聽到。意不是色法，沒有到達或不到達，既非離開也非結合。如果依據《雜心論》，眼、耳二根，離開而產生認知。即使聽到耳鳴，也是離開而聽到的。鼻、舌和身體，與《成實論》相同。意根只有一種，既離開也結合。所以有偈頌。
【English Translation】 English version 'Light reaches dust': By the power of the Atman (神我, Self), the dust is perceived reaching its root. Therefore, there is a combined knowing. The mind-sense (意根, manas-indriya) is of one kind. When the Atman is about to depart, going to the front realm, it is then able to know the Dharma (法, law/teachings). In the Tattvasiddhi Shastra (成實論), this view is widely refuted. If the light of the eye were to go forth, it should see the coarse and fine objects in between. Moreover, if the light goes forth, seeing fire should cause burning, and seeing water should cause wetness. Furthermore, if the light goes forth, remotely seeing distant colors, the seeing should be delayed. But seeing the distant is not delayed, clearly knowing that the light does not go forth. Moreover, if the light goes forth, remotely seeing distant colors, there should be no doubt arising. Moreover, if the light goes forth, objects in crystal, fish and stones in the abyss, the eyes should see completely. How could it reach? Moreover, if seeing colors is by combination, then presently placing an object in the eye, one cannot understand it oneself, clearly knowing it is not by combination. If it is said that 'I' cause the other four dusts to come to the root, then there is only skandha (陰, aggregates) here. Where is the 'I' that is said to be able to perceive? If the root has no light, the power of the Atman cannot take it away. The dust also has no light, how can the power of the Atman cause it to come? Moreover, sounds, tastes, etc., do not leave their substance. Even if there is an Atman, how can it cause them to leave their substance and come? Question: If sound does not leave its substance, and they are separated from each other, how can it be heard? Answer: The seeing and hearing in the world are naturally so. Just as colors, though distant, can be seen by the eye. Sound is also like this, what is there to be surprised about? If it is said that the Atman takes the mind away, there is no 'I' here, who can take the mind away? Moreover, if the mind goes away, there is no mind in the body, it should be called a dead person. But a person is not called dead, clearly knowing that the mind does not go away. Moreover, if the mind goes away, objects in other places, places where there is no seeing or hearing, should all be known. Because they are not known, it is clearly known that the mind does not go away. What is refuted is like this. So what is the correct principle? In the Tattvasiddhi Shastra (成實論), the eye-sense (眼根, caksu-indriya) is of one kind, producing knowledge by separation. The nose, tongue, and body produce knowledge by combination. The ear-sense (耳根, srotra-indriya) is of one kind, both separate and combined. The sound of tinnitus is heard by combination. Other external sounds are heard by separation. The mind is not a form, it neither arrives nor does not arrive, it is neither separate nor combined. According to the Abhidharmasamuccaya (雜心論), the eye and ear senses produce knowledge by separation. Even hearing tinnitus is hearing by separation. The nose, tongue, and body are the same as in the Tattvasiddhi Shastra. The mind-sense is of one kind, both separate and combined. Therefore, there is a verse.
言。二境不近受。遠近境界一。餘一向近受。二境不近者。所謂眼耳。遠近境一者。所謂意根。餘一向近者。謂鼻舌身(此四門竟)。
次就因義分別諸入。十二入中眼等五根香味觸塵是無記法。一向非因。色聲二塵論說不同。成實法中一向非因。彼說。五塵無罪福性。是故非因。毗曇法中。有因非因。身口業中善惡色聲。一向是因。餘者非因。意根法塵。通因非因。意根之中善惡俱者。說之為因。餘者非因。法塵之中。諸業煩惱及此相應共有之法。判之為因。餘者非因(此五門竟)。
次就報義分別諸入。眼等五根依如成實。一向是報。毗曇法中有報非報。過因生者。說之為報。長養之根及依禪定修習起者。說為非報。意入一種。通報非報。色等五塵。成實唯報。毗曇法中。聲入一種一向非報。何故如是。彼論宣說。色報無間。聲聲有間。是故非報。又複色報。酬因已定。不隨心轉。聲則不爾。大小隨心輕重任意。是故非報。問曰。若言聲非報者。經中宣說。施鐘鈴等得好音聲。云何非報。論自釋言。由施鐘鈴得好四大。在於咽喉發聲微妙。從其所依故說為報。聲體非報。余之四塵。通報非報。報根俱者。說之為報。餘者非報。問曰。外色香味觸等是其依果。云何非報。論自釋言。善惡業風。吹諸眾生
【現代漢語翻譯】 現代漢語譯本：
說。兩種境界不是隻接受近處的。遠近境界都有的有一種。其餘的只接受近處的。兩種境界不是隻接受近處的，指的是眼和耳。遠近境界都有的，指的是意根（manas-indriya，意識的根源）。其餘的只接受近處的，指的是鼻、舌、身（以上是四門說完）。 接下來就因的意義來分別諸入（ayatana，處）。十二入中，眼等五根（pañca indriyāṇi，五種感官能力）、香味觸塵（gandha-rasa-spraṣṭavya，氣味、味道、觸感）是無記法（avyākṛta，非善非惡），一概不是因。色塵（rūpa，顏色和形狀）、聲塵（śabda，聲音）兩種，論中的說法不同。《成實論》（Satyasiddhi-śāstra）中，一概不是因。他們說，五塵沒有罪福的性質，所以不是因。《毗曇論》（Abhidharma）中，有的是因，有的不是因。身口業（kāya-vāc-karma，身語行為）中，善惡的色聲，一概是因。其餘的不是因。意根、法塵（dharma，事物、概念）通於因和非因。意根之中，善惡都有的，說是因。其餘的不是因。法塵之中，諸業（karma，行為）、煩惱（kleśa，負面情緒）以及與此相應的共有之法，判定為因。其餘的不是因（以上是五門說完）。 接下來就報的意義來分別諸入。眼等五根，依照《成實論》，一概是報（vipāka，果報）。《毗曇論》中有的是報，有的不是報。由過去之因所生的，說是報。長養之根以及依靠禪定修習而生起的，說為非報。意入（mana-āyatana，意處）一種，通於報和非報。色等五塵，《成實論》認為是唯報。《毗曇論》中，聲入一種一概不是報。為什麼這樣說呢？該論宣說，色報沒有間隔，聲聲有間隔，所以不是報。而且色報，酬償因已經確定，不隨心轉移。聲音則不是這樣，大小隨心，輕重任意，所以不是報。問：如果說聲音不是報，經中宣說，佈施鐘鈴等得到好音聲，怎麼說不是報呢？論自己解釋說，由於佈施鐘鈴得到好的四大（mahābhūta，四大元素），在於咽喉發出微妙的聲音，從其所依處所以說是報，聲體不是報。其餘的四塵，通於報和非報。報根都有的，說是報。其餘的不是報。問：外面的色香味觸等是其依果，為什麼不是報？論自己解釋說，善惡業風，吹動諸眾生
【English Translation】 English version:
Said. Two realms do not only receive what is near. One has both near and far realms. The rest only receive what is near. The two realms that do not only receive what is near refer to the eye and ear. The one that has both near and far realms refers to the manas-indriya (the root of consciousness). The rest that only receive what is near refer to the nose, tongue, and body (the above completes the four doors). Next, distinguishing the āyatanas (spheres of sense) based on the meaning of cause. Among the twelve āyatanas, the five indriyāṇi (five sense faculties) such as the eye, as well as gandha-rasa-spraṣṭavya (smell, taste, and touch) are avyākṛta (unspecified) dharmas, and are entirely not causes. There are different views regarding rūpa (form and color) and śabda (sound). In the Satyasiddhi-śāstra, they are entirely not causes. It is said that the five dusts do not have the nature of merit or demerit, therefore they are not causes. In the Abhidharma, some are causes and some are not. In kāya-vāc-karma (body, speech, and mind actions), good and bad rūpa and śabda are entirely causes. The rest are not causes. Manas-indriya and dharma (phenomena, concepts) are both causes and non-causes. Among the manas-indriya, those that have both good and bad are said to be causes. The rest are not causes. Among the dharmas, all karmas (actions), kleśas (afflictions), and the corresponding shared dharmas are determined to be causes. The rest are not causes (the above completes the five doors). Next, distinguishing the āyatanas based on the meaning of retribution. The five indriyāṇi such as the eye, according to the Satyasiddhi-śāstra, are entirely vipāka (results). In the Abhidharma, some are vipāka and some are not. Those that are born from past causes are said to be vipāka. The roots that are nourished and those that arise from practicing meditation are said to be non-vipāka. The mana-āyatana (sphere of mind) is both vipāka and non-vipāka. The five dusts such as rūpa are considered only vipāka in the Satyasiddhi-śāstra. In the Abhidharma, śabda is entirely not vipāka. Why is this so? The treatise states that the retribution of rūpa has no interval, while the retribution of śabda has intervals, therefore it is not vipāka. Moreover, the retribution of rūpa has a fixed reward for the cause and does not change with the mind. Sound is not like this; its size depends on the mind, and its weight is arbitrary, therefore it is not vipāka. Question: If sound is not vipāka, why does the sutra say that giving bells and chimes results in good sound? The treatise explains itself, saying that giving bells and chimes results in good mahābhūta (four great elements), which are in the throat and produce subtle sounds. Because of what it relies on, it is said to be vipāka, but the essence of sound is not vipāka. The remaining four dusts are both vipāka and non-vipāka. Those that have both vipāka and root are said to be vipāka. The rest are not vipāka. Question: External rūpa, gandha, rasa, and spraṣṭavya are the dependent results, why are they not vipāka? The treatise explains itself, saying that the winds of good and bad karma blow all sentient beings.
。往好惡處。而所往處。不由業生。是故非報。大乘法中。色等五塵。通報非報。從過因生。一向是報。變化所為及餘一切。現方便起皆悉非報。法入之中。通報非報。善惡等法。三無為等。說為非報。餘者是報。義別如是。
第五門中。對陰分別。陰謂五陰。分一色陰。以為十入及一少分。五根五塵。是其十入。言少分者。依如毗曇。法入之中善惡無作。是其色陰。若依成實。法入之中過未五塵及四大等假名之色。是其色陰。故言少分。餘四陰中依如毗曇。分取識陰。以為意入。想受及行。攝屬法入。若依成實。隨義通論。一切四心能生后義悉是意入。一切心識從前生義悉屬法入。若簡五識。五識已前次第滅心。是其法入。余皆意入。皆是通名意根攝故。若當對彼別名意識。行末之心生意識者。是其意入。余皆法入。
第六門中對界分別。此十二入對十八界。云何分別。依如毗曇。五根六塵十八界中即為十一。意入之中分出六識。通前合為十八界義。若依成實。五根五塵十八界中即為十一。法入之中開分六識。通前合為十八界義。彼宗六識。法入攝故。十二入義。略辨如是。
十八界義十一門分別(釋名一 三聚分別二 內外分別三 三性分別四 就地分別五 有為無為分別六 有漏無漏分別七
【現代漢語翻譯】 現代漢語譯本：對於趨向于喜好和厭惡的地方，如果所趨向的地方不是由業力所生，那麼就不是果報。在大乘佛法中，色等五塵（色、聲、香、味、觸五種感官對像），既可以是果報也可以不是果報。如果是從過去的因所生，那麼一定是果報。如果是變化所為，以及其他一切由方便而產生的現象，都不是果報。在法入（意識所緣之法）之中，既可以是果報也可以不是果報。善惡等法，以及三種無為法（虛空無為、擇滅無為、非擇滅無為）等，被認為是無果報的。其餘的則是果報。意義上的區別就是這樣。 在第五個門中，是對五陰（色、受、想、行、識）的分別。陰指的是五陰。將色陰分為十入（眼、耳、鼻、舌、身、意六根和色、聲、香、味四塵）以及一小部分。五根和五塵就是這十入。所說的一小部分，依照《毗曇》的觀點，法入之中的善惡無作（無表色）是屬於色陰的。如果依照《成實論》的觀點，法入之中的過去和未來的五塵，以及四大（地、水、火、風）等假名之色，是屬於色陰的。所以說是少部分。在其餘的四陰中，依照《毗曇》的觀點，分取識陰作為意入（意識的入口）。想、受和行，都歸屬於法入。如果依照《成實論》，根據意義來通盤考慮，一切四心（眼識、耳識、鼻識、舌識）能夠產生後續意義的都屬於意入。一切心識從先前生起的意義都屬於法入。如果簡略地分析五識（眼識、耳識、鼻識、舌識、身識），五識之前次第滅去的心，是屬於法入。其餘的都屬於意入，因為都是通名意根所攝。如果針對別名意識，行末之心生起意識，那麼這個是意入，其餘的都是法入。 在第六個門中，是對十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）的分別。這十二入（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）如何對應十八界呢？依照《毗曇》的觀點，五根和六塵在十八界中就是十一界。意入之中分出六識（眼識、耳識、鼻識、舌識、身識、意識），和前面的十一界合起來就是十八界的意義。如果依照《成實論》，五根和五塵在十八界中就是十一界。法入之中開分出六識，和前面的十一界合起來就是十八界的意義。因為該宗派認為六識是法入所攝。十二入的意義，簡略地辨析如上。 十八界的意義，從十一個方面來分別（一、解釋名稱，二、三種聚合的分別，三、內外的分別，四、三種自性的分別，五、就地的分別，六、有為和無為的分別，七、有漏和無漏的分別
【English Translation】 English version: Regarding the places one tends towards, whether it be liking or disliking, if the place one tends towards is not born from karma, then it is not retribution. In Mahayana Buddhism, the five sense objects such as form (色 - rūpa), etc., can be both retribution and non-retribution. If it arises from past causes, then it is definitely retribution. If it is created by transformation, and all other phenomena that arise from expedient means, then they are not retribution. Within the Dharma-entry (法入 - dharmāyatana), it can be both retribution and non-retribution. Virtuous and non-virtuous dharmas, as well as the three unconditioned dharmas (三無為 - trīṇi asaṃskṛta dharmāṇi) (space as unconditioned, cessation through discrimination as unconditioned, and cessation without discrimination as unconditioned), are said to be non-retribution. The rest are retribution. The difference in meaning is like this. In the fifth section, there is a distinction of the five skandhas (五陰 - pañca skandha) (form, feeling, perception, mental formations, and consciousness). Skandha refers to the five skandhas. The form skandha is divided into the ten entrances (十入 - daśa āyatanāni) (the six sense bases: eye, ear, nose, tongue, body, and mind; and the four sense objects: form, sound, smell, and taste) and a small portion. The five sense organs and the five sense objects are these ten entrances. The 'small portion' that is mentioned, according to the Sarvastivada Abhidharma (毗曇 - Abhidharma) view, the virtuous and non-virtuous non-revealing form (無作 - avijñapti-rūpa) within the Dharma-entry belongs to the form skandha. If according to the Satyasiddhi School (成實 - Satyasiddhi) view, the past and future five sense objects within the Dharma-entry, as well as the four great elements (四大 - catvāri mahābhūtāni) (earth, water, fire, and wind) and other nominally existent forms, belong to the form skandha. Therefore, it is said to be a small portion. Among the remaining four skandhas, according to the Sarvastivada Abhidharma view, the consciousness skandha is taken as the mind-entry (意入 - mana-āyatana). Perception, feeling, and mental formations are included in the Dharma-entry. If according to the Satyasiddhi School, considering the meaning comprehensively, all four minds (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness) that can produce subsequent meaning belong to the mind-entry. All consciousnesses that arise from previous meaning belong to the Dharma-entry. If we briefly analyze the five consciousnesses (五識 - pañca vijñāna) (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness), the minds that cease successively before the five consciousnesses belong to the Dharma-entry. The rest all belong to the mind-entry, because they are all included under the general name of the mind-base. If, in contrast to the specific name of consciousness, the mind at the end of a mental formation gives rise to consciousness, then this is the mind-entry, and the rest are all Dharma-entry. In the sixth section, there is a distinction of the eighteen realms (十八界 - aṣṭādaśa dhātava) (eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, mind-realm, form-realm, sound-realm, smell-realm, taste-realm, touch-realm, dharma-realm, eye-consciousness-realm, ear-consciousness-realm, nose-consciousness-realm, tongue-consciousness-realm, body-consciousness-realm, mind-consciousness-realm). How do these twelve entrances (十二入 - dvādaśa āyatanāni) (the six sense bases: eye, ear, nose, tongue, body, and mind; and the six sense objects: form, sound, smell, taste, touch, and dharma) correspond to the eighteen realms? According to the Sarvastivada Abhidharma view, the five sense organs and the six sense objects are eleven realms among the eighteen realms. The six consciousnesses (六識 - ṣaṭ vijñānāni) (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are divided out from the mind-entry, and combined with the previous eleven realms, this is the meaning of the eighteen realms. If according to the Satyasiddhi School, the five sense organs and the five sense objects are eleven realms among the eighteen realms. The six consciousnesses are divided out from the Dharma-entry, and combined with the previous eleven realms, this is the meaning of the eighteen realms. Because that school believes that the six consciousnesses are included in the Dharma-entry. The meaning of the twelve entrances is briefly analyzed as above. The meaning of the eighteen realms is distinguished from eleven aspects (1. Explanation of the name, 2. Distinction of the three aggregates, 3. Distinction of internal and external, 4. Distinction of the three natures, 5. Distinction based on location, 6. Distinction of conditioned and unconditioned, 7. Distinction of defiled and undefiled
學等分別八 三斷分別九 三對分別十 識緣不同十一)
第一釋名。眼等六根色等六塵及與六識。是其十八。能生曰根。能生識故。能坌名塵。坌污心故。然此色等。當法立名名六境界。而言塵者。偏對染心以彰名也。良以凈心。多緣理生。染依事起。故偏對染以名塵矣。能了曰識。了諸塵故。此之十八。經名為界。亦名為性。界別名界。性別名性。諸法性別故名為界(此一門竟)。
次就三聚分別諸界。言三聚者。所謂色心非色非心。十八界中。五根五塵一向是色。意根六識一向是心。法界之中。備含三聚。依如毗曇。善惡無作以為色法。想受行等以為心法。自餘十四不相應行及三無為。為非色心。成實法中。過未五塵四大等色。以為色法。五識已前次第滅心。是其心法。假名眾生善惡無作三無為等。為非色心。三聚如是。色中別以三門分別。一就四大分別諸色。依如成實。色香味觸是四大因。能成四大。不為大成。聲塵一種。是四大果。依四大生。不攬大成。眼等五根為四大成。法界中色。義則不定。若論過未五塵色法。同前五塵。不為大成。過未五根。同前五根。為四大成。餘外假色亦四大成。四大相望。得有相生。無相成理。毗曇法中。眼等五根色聲香味及法塵色。皆四大造。觸界不定。輕
【現代漢語翻譯】 現代漢語譯本 （學等分別有八種，三斷分別有九種，三對分別有十種，識緣不同有十一種。）
首先解釋名稱。眼等六根（眼根等六種感覺器官），色等六塵（顏色等六種感覺對像），以及六識（眼識等六種意識），總共是十八界。能夠產生（意識）的叫做根，因為它能產生識。能夠污染的叫做塵，因為它能污染心。然而這些色等，按照法的分類而立名，稱為六境界。而說為『塵』，是偏向于針對染污的心而彰顯其名稱。因為清凈的心，多是緣于真理而生起；染污的心，依於事物而生起。所以偏向于針對染污的心而稱為『塵』。能夠了別的叫做識，因為它能了別諸塵。這十八界，在經典中稱為『界』，也稱為『性』。界限差別叫做界，性質差別叫做性。諸法的性質差別，所以稱為界（這一部分結束）。
其次就色、心、非色非心這三聚來分別諸界。所說的三聚，就是色（物質）、心（精神）、非色非心（既非物質也非精神）。在十八界中，五根（眼根等）、五塵（色塵等）一概是色。意根（意識的根源）和六識（眼識等）一概是心。法界（意識的對象）之中，包含三聚。依照《毗曇》（佛教論書），善惡無作（無表色）認為是色法，想、受、行等認為是心法，其餘十四種不相應行（不與心相應的行為）以及三種無為（無為法），是非色非心。在《成實論》（佛教論書）中，過去和未來的五塵、四大等色，認為是色法。五識之前的次第滅心，是心法。假名眾生、善惡無作、三種無為等，是非色非心。三聚就是這樣。在色法中，特別用三種方式來分別。第一種是就四大（地、水、火、風）來分別諸色。依照《成實論》，色、香、味、觸是四大的因，能夠成就四大，但不被四大所成就。聲塵這一種，是四大的果，依靠四大而生，但不包含四大的成分。眼等五根是被四大所成就。法界中的色，意義則不確定。如果說過去和未來的五塵色法，與前面的五塵相同，不被四大所成就。過去和未來的五根，與前面的五根相同，是被四大所成就。其餘的假色也是被四大所成就。四大相互之間，可以有相生的關係，沒有相互成就的道理。在《毗曇》的說法中，眼等五根、色聲香味以及法塵色，都是四大所造。觸界不確定，輕
【English Translation】 English version (The distinctions of learning, etc., are eightfold; the distinctions of the three severances are ninefold; the distinctions of the three counterparts are tenfold; the differences in the conditions for consciousness are elevenfold.)
First, explain the names. The six sense organs such as the eye, the six sense objects such as color, and the six consciousnesses. These are the eighteen realms. That which can produce is called a 'root' (根), because it can produce consciousness. That which can defile is called 'dust' (塵), because it can defile the mind. However, these colors, etc., are named according to the classification of dharmas, and are called the six 'realms' (境界). But to call them 'dust' is to emphasize the defiled mind. Because the pure mind mostly arises from reasoning, while defilement arises from things. Therefore, it is biased towards defilement that they are called 'dust'. That which can discern is called 'consciousness' (識), because it can discern all dusts. These eighteen are called 'realms' (界) in the scriptures, and also called 'nature' (性). The distinction of boundaries is called 'realm', and the distinction of natures is called 'nature'. The nature of all dharmas is different, so it is called 'realm' (This section ends).
Next, the three aggregates are used to distinguish the realms. The so-called three aggregates are form (色), mind (心), and neither form nor mind (非色非心). Among the eighteen realms, the five sense organs (五根) and the five sense objects (五塵) are all form. The mind-organ (意根) and the six consciousnesses (六識) are all mind. The dharma-realm (法界) contains all three aggregates. According to the Abhidharma (毗曇, Buddhist treatises), good and evil non-action (無作) are considered form, while thought, feeling, and volition are considered mind. The remaining fourteen non-associated formations (不相應行) and the three unconditioned dharmas (三無為) are neither form nor mind. In the Tattvasiddhi Shastra (成實論, Buddhist treatises), the past and future five sense objects and the four great elements (四大) are considered form. The successively ceasing minds before the five consciousnesses are mind. Hypothetical beings, good and evil non-action, and the three unconditioned dharmas are neither form nor mind. The three aggregates are like this. Among forms, three methods are used to distinguish them. The first is to distinguish all forms based on the four great elements. According to the Tattvasiddhi Shastra, color, smell, taste, and touch are the causes of the four great elements, and can accomplish the four great elements, but are not accomplished by the four great elements. Sound is a result of the four great elements, and arises from the four great elements, but does not contain the components of the four great elements. The five sense organs such as the eye are accomplished by the four great elements. The meaning of form in the dharma-realm is uncertain. If we talk about the past and future five sense objects, they are the same as the previous five sense objects, and are not accomplished by the four great elements. The past and future five sense organs are the same as the previous five sense organs, and are accomplished by the four great elements. The remaining hypothetical forms are also accomplished by the four great elements. The four great elements can have a relationship of mutual generation, but there is no principle of mutual accomplishment. In the Abhidharma, the five sense organs such as the eye, color, sound, smell, taste, and the form of the dharma-object are all created by the four great elements. The touch-realm is uncertain, light
等七種。是四大造。堅濕暖動。四大之觸。非四大造。問曰。為當一種四大具造諸色為當別造。論者不同。有人宣說。一種四大具造諸色。有人復言。聚者同造。異者別造。雜心所存。四大別造。都無共理。二就對分別。色有三種。一可見有對。二不可見有對。三不可見無對。色界一種。可見有對。為眼所行名為可見。為其對礙色根所對故名有對。聲香味觸。是不可見有對。非眼所行名不可見。有對同前。眼等五根及無作色。是不可見無對。非眼所行。故不可見。為意所緣。不為對礙色根所對。故名無對。三約受分別。若有色法破壞逼迫能生覺心。名之為受。不生覺心。名為不受。如雜心說。眼等五根。若現在者。能生受心。名之為受。若在過未不生覺心。名為不受。色香味觸。在於現在。不離根者。名之為受。餘者不受。聲塵及與法塵中色。一向不受。不生覺故。色法如是。次辨心法。于中約就覺觀分別。依如毗曇。五識之中。定有覺觀。意根意識及與法界。義別三種。初禪已還。定有覺觀。中間禪地。無覺有觀。二禪已上。定無覺觀。問曰。五識何不如是。釋言。五識唯在欲界初禪中有。上地則無。是故五識唯在覺觀。若依成實。五識之中定無覺觀。以五識中無思惟故。意根意識及心法界粗同毗曇。細則不同。彼
【現代漢語翻譯】 現代漢語譯本 等七種。由四大（地、水、火、風）構成。四大具有堅硬、潮濕、溫暖、流動的性質。四大所觸及的事物，並非由四大構成。問：是一種四大共同創造各種色法，還是各自單獨創造？對此，論師們的觀點不同。有人說，一種四大共同創造各種色法。也有人說，聚集在一起的（四大）共同創造，不同的（四大）分別創造。按照《雜心論》的觀點，四大各自單獨創造，沒有共同創造的道理。從二種『對』的角度來分別，色法有三種：一、可見有對；二、不可見有對；三、不可見無對。只有一種是可見有對，即眼睛所能感知的，稱為可見。因為與色根相對併產生阻礙，所以稱為有對。聲音、氣味、味道、觸感，是不可見有對。不是眼睛所能感知的，稱為不可見。有對的含義與前面相同。眼根等五根以及無作色，是不可見無對。不是眼睛所能感知的，所以稱為不可見。為意識所緣，不與色根相對併產生阻礙，所以稱為無對。從三種『受』的角度來分別，如果某種色法破壞或逼迫時，能夠產生感覺，就稱為受。不能產生感覺的，就稱為不受。如《雜心論》所說，眼根等五根，如果在當下，能夠產生感受，就稱為受。如果在過去或未來，不能產生感覺，就稱為不受。顏色、氣味、味道、觸感，如果在當下，不離開根，就稱為受，其餘則不受。聲塵以及法塵中的色法，一概不受，因為不產生感覺。色法的情況就是這樣。接下來辨析心法。其中從覺（vitarka，尋）和觀（vicara，伺）的角度來分別。按照毗曇宗的觀點，五識之中，一定有覺和觀。意根、意識以及法界，意義上有三種區別。初禪及以下，一定有覺和觀。中間禪（中間定）的境界，沒有覺，但有觀。二禪及以上，一定沒有覺和觀。問：為什麼五識不是這樣呢？解釋說，五識只在欲界和初禪中有，更高的境界就沒有了。因此，五識只存在於覺和觀之中。如果按照成實宗的觀點，五識之中一定沒有覺和觀，因為五識中沒有思惟。意根、意識以及心法界，粗略地看與毗曇宗相同，但細緻地看則不同。毗曇宗認為...
【English Translation】 English version and so on, seven kinds. They are made of the four great elements (earth, water, fire, wind). The four great elements have the properties of solidity, moisture, warmth, and motion. The touches of the four great elements are not made of the four great elements. Question: Does one kind of the four great elements jointly create all forms, or do they create them separately? The debaters hold different views. Some say that one kind of the four great elements jointly creates all forms. Others say that those that gather together create jointly, and those that are different create separately. According to the Zaxinlun (雜心論, Samayuktabhidharmahrdayasastra), the four great elements create separately, and there is no common principle. From the perspective of the two kinds of 'opposition', there are three kinds of form: 1. visible and having opposition; 2. invisible and having opposition; 3. invisible and without opposition. Only one kind is visible and has opposition, that is, what can be perceived by the eye is called visible. Because it is opposite to the color-root and produces obstruction, it is called having opposition. Sound, smell, taste, and touch are invisible and have opposition. What is not perceived by the eye is called invisible. The meaning of having opposition is the same as before. The five roots of eye, etc., and non-manifesting form are invisible and without opposition. What is not perceived by the eye is called invisible. It is the object of the mind and does not oppose the color-root and produce obstruction, so it is called without opposition. From the perspective of the three kinds of 'sensation', if a certain form destroys or oppresses and can produce a feeling, it is called sensation. What cannot produce a feeling is called non-sensation. As the Zaxinlun says, the five roots of eye, etc., if they are in the present, can produce a feeling, and are called sensation. If they are in the past or future, they cannot produce a feeling, and are called non-sensation. Color, smell, taste, and touch, if they are in the present and do not leave the root, are called sensation, and the rest are non-sensation. Sound-dust and the form in dharma-dust are always non-sensation, because they do not produce a feeling. Such is the case with form. Next, we will analyze the mind-dharmas. Among them, we will distinguish from the perspective of vitarka (覺, initial application of thought) and vicara (觀, sustained application of thought). According to the Sarvastivada Abhidharma, there must be vitarka and vicara in the five consciousnesses. The mind-root, consciousness, and dharma-realm have three different meanings. In the first dhyana (初禪) and below, there must be vitarka and vicara. In the intermediate dhyana (中間禪, intermediate meditation), there is no vitarka, but there is vicara. In the second dhyana (二禪) and above, there is definitely no vitarka and vicara. Question: Why are the five consciousnesses not like this? The explanation is that the five consciousnesses are only in the desire realm and the first dhyana, and there are none in the higher realms. Therefore, the five consciousnesses only exist in vitarka and vicara. According to the Satyasiddhi School, there is definitely no vitarka and vicara in the five consciousnesses, because there is no thinking in the five consciousnesses. The mind-root, consciousness, and mind-dharma realm are roughly the same as the Sarvastivada Abhidharma, but they are different in detail. The Sarvastivada Abhidharma believes...
宗宣說。覺觀一心。遍通三界。以是心之粗細相故。就三界中。欲界地心。定有覺觀。色無色界。禪方便有。定體則無。以其寂故。心法如是。次辨非色非心之法。于中約就有無分別。若對空理。一切法界斯名為有。故地持云。有為無為。名之為有。無我我所。名無所有。隨相分別。三無為法。是其非色非心無法。有則不定。毗曇法中宣說。十四不相應行。以為非色非心有法。成實宣說。假名眾生善惡無作。以為非色非心有法(此二門竟)。
次就內外分別諸界。于中若就三分論之。六根是內。六塵是外。六識為中。兩分論之。根塵如上。六識不定。毗曇法中。攝之為內。故彼論言。內界說十二。成實不爾。彼宗六識。法入所攝。是則六識攝之在外(此三門竟)。
次就三性分別諸界。善惡無記。是其三性。依如成實。五根五塵及與五識。一向無記。意根意識及與法界。該通三性。毗曇法中。眼等五根香味觸塵。一向無記。余通三性。故彼論言。無記謂八種。余則善不善。意根意識及與法界善惡可知。何者是其色聲五識善惡之義。依如彼宗。善心禮拜讚歎等事。是善色聲。噁心發動身口二業。是惡色聲。五識地中緣善境界而生五識。判之為善。若緣可貪可瞋等境而生五識。判為不善。問曰。何故毗曇法中
【現代漢語翻譯】 現代漢語譯本：宗宣說：『覺』（Vitarka，粗略的思考）和『觀』（Vicara，精細的思考）這兩種心所，其作用遍及三界。因為心的粗細程度不同，所以在三界中，欲界的心一定有覺和觀。色界和無色界，在禪定的方便行中有覺和觀，但在禪定的本體中則沒有，因為禪定是寂靜的。心法就是這樣。接下來辨析非色（非物質）非心（非精神）的法。在這裡，根據有和無來進行分別。如果對照空性的道理，那麼一切法界都可以稱為『有』。所以《地持論》說：『有為法和無為法，都叫做有。無我和我所，叫做無所有。』如果隨順現象進行分別，那麼三種無為法（虛空無為、擇滅無為、非擇滅無為）就是非色非心的無法。而『有』則不確定。《毗曇法》中宣說，十四種不相應行法，作為非色非心的有法。《成實論》宣說，假名眾生所造的善和惡的無作，作為非色非心的有法（以上兩種說法完畢）。 接下來，就內外來分別諸界。在這裡，如果按照三分法來論述，六根（眼、耳、鼻、舌、身、意）是內，六塵（色、聲、香、味、觸、法）是外，六識（眼識、耳識、鼻識、舌識、身識、意識）是中。如果按照兩分法來論述，根和塵如上所述，六識則不確定。《毗曇法》中，將六識歸為內，所以該論說：『內界說了十二。』《成實論》則不這樣認為，該宗認為六識屬於法入所攝，那麼六識就被歸為外（以上三種說法完畢）。 接下來，就三性來分別諸界。善、惡、無記是三性。按照《成實論》，五根、五塵以及五識，一概是無記性。意根、意識以及法界，則涵蓋三性。《毗曇法》中，眼等五根、色香味觸塵，一概是無記性，其餘則涵蓋三性。所以該論說：『無記指的是八種，其餘則是善或不善。』意根、意識以及法界的善惡是可以知道的。什麼是色聲等五識的善惡之義呢？按照該宗的觀點，善心所引發的禮拜、讚歎等行為，是善的色聲。噁心所發動身口二業，是惡的色聲。五識地中，緣于善的境界而產生的五識，判定為善。如果緣于可貪可瞋等境界而產生的五識，判定為不善。』問：為什麼《毗曇法》中...
【English Translation】 English version: Zongxuan said: 'Vitarka' (initial application of thought, gross thought) and 'Vicara' (sustained application of thought, subtle thought), these two mental factors pervade the three realms. Because of the different levels of coarseness and subtlety of the mind, in the three realms, the mind of the desire realm definitely has Vitarka and Vicara. In the form and formless realms, there are Vitarka and Vicara in the expedient practices of dhyana, but not in the essence of dhyana, because dhyana is tranquil. Such is the nature of mental phenomena. Next, we distinguish between phenomena that are neither form (matter) nor mind (spirit). Here, we differentiate based on existence and non-existence. If we consider the principle of emptiness, then all of the Dharma realm can be called 'existent'. Therefore, the Yogacarabhumi-sastra says: 'Conditioned and unconditioned phenomena are called existent. Self and what belongs to self are called non-existent.' If we differentiate according to phenomena, then the three unconditioned dharmas (space unconditioned, cessation through discrimination unconditioned, cessation without discrimination unconditioned) are the phenomena that are neither form nor mind and are non-existent. 'Existent' is uncertain. The Abhidharma school proclaims the fourteen non-associated formations as existent phenomena that are neither form nor mind. The Tattvasiddhi-sastra proclaims the good and evil non-arising actions created by nominally existent beings as existent phenomena that are neither form nor mind (end of these two views). Next, we differentiate the realms based on internal and external. Here, if we discuss it according to a threefold division, the six sense organs (eye, ear, nose, tongue, body, mind) are internal, the six sense objects (form, sound, smell, taste, touch, dharma) are external, and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are in the middle. If we discuss it according to a twofold division, the organs and objects are as mentioned above, and the six consciousnesses are uncertain. In the Abhidharma school, the six consciousnesses are categorized as internal, so that treatise says: 'The internal realm is said to be twelve.' The Tattvasiddhi-sastra does not think so; that school believes that the six consciousnesses are included in the dharma-ayatana, then the six consciousnesses are categorized as external (end of these three views). Next, we differentiate the realms based on the three natures. Good, evil, and neutral are the three natures. According to the Tattvasiddhi-sastra, the five sense organs, the five sense objects, and the five consciousnesses are all invariably neutral. The mind-organ, mind-consciousness, and the dharma-ayatana encompass the three natures. In the Abhidharma school, the five sense organs such as the eye, and the sense objects of form, smell, taste, and touch are all invariably neutral, and the rest encompass the three natures. Therefore, that treatise says: 'Neutral refers to eight kinds, and the rest are good or unwholesome.' The goodness and unwholesomeness of the mind-organ, mind-consciousness, and the dharma-ayatana can be known. What is the meaning of the goodness and unwholesomeness of the five consciousnesses such as form and sound? According to the view of that school, actions such as bowing and praising that are initiated by a good mind are good form and sound. The bodily and verbal karmas initiated by an evil mind are evil form and sound. In the realm of the five consciousnesses, the five consciousnesses that arise from good objects are judged as good. If the five consciousnesses arise from objects that are desirable or hateful, they are judged as unwholesome.' Question: Why in the Abhidharma school...
宣說色聲該通三性。成實法中唯說無記。釋言。毗曇身口二業。是色聲性。故通三性。成實法中一切善惡。皆在假中。實中則無。然彼論中。五塵唯實不通假名。故無善惡。問曰。何故善之與惡唯在假中不通實法。釋言。彼宗相續之中。方有損益。一念無故。又問五識毗曇法中說通三性。何故成實說唯無記。釋言。毗曇不立假義。宣說善惡皆在實中。是故一念五識之中。得有善惡。成實善惡假中方有。五識唯實。故無善惡。又復毗曇。心法同時。五識心邊。有善惡數。以王從數。故說善惡。成實法中。心獨不併。五識心起直了五塵。更無餘義。故無善惡。問曰。若使成實法中五識無記無善惡者。五識之心應非妙行。釋言。彼宗五識心體。實非妙行。五識心後行中無過。方名妙行。大乘所說。凡夫二乘與毗曇同。諸佛菩薩實報境界。根識唯善。塵通三性(此四門竟)。
次就自地他地分別。言自地者。身在欲界。于自地中。根塵及識。一切具足。身在初禪。于自地中。六根具足。塵但有四。色聲觸法。彼無段食。故無香味。識亦有四。除鼻舌識。無香味故。身在二禪乃至四禪。于自地中。六根四塵與初禪同。識則不定。毗曇法中。但有意識。余識皆無。若無餘識。云何而得見色聞聲覺觸等事。彼論宣說。二禪已上
【現代漢語翻譯】 現代漢語譯本： 問：關於色和聲，毗曇宗認為它們通於三性（善、惡、無記），而成實宗的觀點卻只認為它們是無記性，這是為什麼？ 答：毗曇宗認為，由身和口所作的行為，其本質是色和聲，因此通於三性。而成實宗認為，一切善與惡都存在於假名（概念性的存在）之中，在實法（真實的存在）中則不存在。然而，成實論中，五塵（色、聲、香、味、觸）唯是實法，不通於假名，所以沒有善惡之分。 問：為什麼善和惡只存在於假名之中，而不通於實法呢？ 答：因為成實宗認為，只有在相續（連續不斷的因果鏈）之中，才會有損益（利益和損害），而單獨的一念（瞬間的念頭）是孤立的，沒有損益。 又問：五識（眼識、耳識、鼻識、舌識、身識）在毗曇宗中被認為是通於三性的，為什麼成實宗卻認為它們只是無記性？ 答：毗曇宗不立假名之義，認為善惡都存在於實法之中，因此在一念五識之中，可以有善惡。而成實宗認為，善惡只存在於假名之中，五識唯是實法，所以沒有善惡。 此外，毗曇宗認為，心法（心理現象）是同時發生的，在五識心邊，有善惡心數（與善惡相關的心理活動），因為心王（主要的心識）跟隨心數，所以說有善惡。而成實宗認為，心是獨立的，不與其它心識並存。五識生起時，直接了別五塵，沒有其它的意義，所以沒有善惡。 問：如果成實宗認為五識是無記性，沒有善惡，那麼五識之心應該不是妙行（殊勝的行為）吧？ 答：成實宗認為，五識心體的本身，確實不是妙行。五識心后，行為中沒有過失，才稱為妙行。大乘佛教的觀點是，凡夫和二乘（聲聞、緣覺）的境界與毗曇宗相同，而諸佛菩薩的實報境界中，根識（六根的識別能力）唯是善性，塵境通於三性（以上是四種不同的觀點）。 接下來，從自地（自身所處的境界）和他地（其他眾生所處的境界）來分別說明。所謂自地，是指身在欲界（充滿慾望的眾生所處的境界），在自地中，根、塵、識一切具足。身在初禪（禪定的一種境界），在自地中，六根具足，塵只有四種：色、聲、觸、法。因為初禪沒有段食（需要分段食用的食物），所以沒有香和味。識也有四種，除去鼻識和舌識，因為沒有香和味。 身在二禪乃至四禪，在自地中，六根和四塵與初禪相同，識則不確定。毗曇宗認為，只有意識，沒有其它的識。如果沒有其它的識，又怎麼能見色、聞聲、覺觸等事呢？毗曇宗認為，二禪以上...
【English Translation】 English version: Question: Regarding form and sound, the Sarvastivada school (Vaibhashika) asserts that they encompass the three natures (wholesome, unwholesome, and neutral), while the Satyasiddhi school only considers them to be neutral. Why is this? Answer: The Vaibhashika school believes that actions performed by body and speech are essentially form and sound, thus encompassing the three natures. The Satyasiddhi school believes that all good and evil exist only within the realm of the conventional (conceptual existence), and not in the realm of the real (true existence). However, in the Satyasiddhi Shastra, the five sense objects (form, sound, smell, taste, and touch) are considered only real and not conventional, therefore they are devoid of good and evil. Question: Why do good and evil only exist within the realm of the conventional and not in the realm of the real? Answer: Because the Satyasiddhi school believes that only within a continuum (a continuous chain of cause and effect) can there be benefit and harm, while a single moment (a single thought) is isolated and without benefit or harm. Question: The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) are considered to encompass the three natures in the Vaibhashika school. Why does the Satyasiddhi school only consider them to be neutral? Answer: The Vaibhashika school does not establish the meaning of the conventional, believing that good and evil exist within the realm of the real. Therefore, within a single moment of the five consciousnesses, there can be good and evil. The Satyasiddhi school believes that good and evil only exist within the realm of the conventional, and the five consciousnesses are only real, so they are devoid of good and evil. Furthermore, the Vaibhashika school believes that mental phenomena occur simultaneously. At the edge of the five consciousnesses, there are mental factors of good and evil (mental activities related to good and evil). Because the main consciousness (the primary consciousness) follows the mental factors, it is said that there is good and evil. The Satyasiddhi school believes that the mind is independent and does not coexist with other consciousnesses. When the five consciousnesses arise, they directly perceive the five sense objects, without any other meaning, so there is no good and evil. Question: If the Satyasiddhi school believes that the five consciousnesses are neutral and devoid of good and evil, then the mind of the five consciousnesses should not be sublime conduct, right? Answer: The Satyasiddhi school believes that the essence of the five consciousnesses is indeed not sublime conduct. Only when there is no fault in the actions following the five consciousnesses is it called sublime conduct. The view of Mahayana Buddhism is that the realm of ordinary beings and the two vehicles (Shravakas and Pratyekabuddhas) is the same as the Vaibhashika school, while in the true reward realm of Buddhas and Bodhisattvas, the sense faculties (the ability of the six senses to perceive) are only wholesome, and the sense objects encompass the three natures (this concludes the four different views). Next, we will distinguish between one's own realm (the realm in which one resides) and other realms (the realms in which other beings reside). One's own realm refers to being in the desire realm (the realm where beings are full of desires). In one's own realm, the faculties, sense objects, and consciousnesses are all complete. Being in the first Dhyana (a state of meditative absorption), in one's own realm, the six faculties are complete, but there are only four sense objects: form, sound, touch, and dharma. Because the first Dhyana does not have coarse food (food that needs to be eaten in portions), there is no smell or taste. There are also four consciousnesses, excluding nose-consciousness and tongue-consciousness, because there is no smell or taste. Being in the second Dhyana up to the fourth Dhyana, in one's own realm, the six faculties and four sense objects are the same as in the first Dhyana, but the consciousnesses are uncertain. The Vaibhashika school believes that there is only mind-consciousness, and no other consciousnesses. If there are no other consciousnesses, how can one see forms, hear sounds, and feel touch, etc.? The Vaibhashika school believes that from the second Dhyana onwards...
借初禪識。故得見色聞聲覺觸。成實說彼與初禪同。當地具有眼耳身意四種識。故身在四空。義則不定。小乘法中。但有意根意識法界。大乘說彼根塵及識與四禪同。大乘說彼猶有色。故自地如是。言他地者。鼻舌身根及彼根識。唯當地起不通他地。眼耳意根及此根識。身在下地。于上地中。隨所有處。皆悉得起。六塵之中香味及觸。唯為自地根識所了。不通他地。無玄知故。色界聲界。小乘法中。四禪已還。隨身何處。於他地中。皆得見聞。不通無色。大乘所說。色界已還。與小乘同。無色界中。有同有異。說彼凡夫二乘之人。在無色界。於他地中所有色聲。皆不見聞。心微劣故。此同小乘。菩薩在彼。於他地中。一切色聲。皆得見聞。心自在故。根明利故。此異小乘。法界不定。依如毗曇。有漏法界。四禪已還。隨身何處。於他地中。皆得緣知。生住無色。則不如是。唯緣自地及上地法。不緣下地。故彼論言。無色不緣下地有漏。無漏法界。則不如是。於他地中。隨身何處。皆得緣知。不簡上下。若依成實。一切他地有漏無漏。於三界中。隨身何處。皆得緣知。然彼論中。說無色界。雖緣下地有漏之法。心不通暢。如燒筋羽。非是不緣。大乘法中。與成實同。問曰。有人身在欲界用初禪眼。見自地色及他地色。所
【現代漢語翻譯】 現代漢語譯本： 憑藉初禪的意識，因此能夠見到色、聽到聲、感覺到觸。成實宗說它與初禪相同，在初禪的境界中具有眼、耳、身、意四種識。因此，身處四空定（Catūratā-samāpatti）時，其作用則不確定。在小乘佛法中，只有意根、意識和法界。大乘佛法說，四空定的根、塵以及識與四禪相同。大乘佛法認為四空定仍然有色，所以就自身所處的境界來說是這樣。說到其他境界，鼻根、舌根、身根以及這些根所對應的識，只在自身所處的境界生起，不能通達其他境界。眼根、耳根、意根以及這些根所對應的識，即使身處較低的境界，在上層的境界中，只要條件允許，都可以生起作用。六塵之中，香味和觸，只能被自身境界的根識所了知，不能通達其他境界，因為沒有玄妙的智慧。 聲界。在小乘佛法中，四禪及以下，無論身在何處，對於其他境界的聲音，都可以見到和聽到，但不能通達無色界。大乘佛法的說法，四禪及以下與小乘相同。至於無色界，則有相同之處，也有不同之處。小乘認為，凡夫和二乘之人在無色界中，對於其他境界的所有色和聲，都不能見到和聽到，因為心力微弱。這一點與小乘相同。菩薩在無色界中，對於其他境界的一切色和聲，都能見到和聽到，因為心自在，根器明利。這一點與小乘不同。法界的作用不確定。依照《毗曇》的觀點，有漏的法界，在四禪及以下，無論身在何處，對於其他境界的法，都可以緣取和了知。但如果生在無色界，則不是這樣，只能緣取自身境界和上層境界的法，不能緣取下層境界的法。所以《毗曇》中說，無色界不能緣取下層境界的有漏法。無漏的法界則不是這樣，無論身在何處，對於其他境界的法，都可以緣取和了知，不分上下。如果依照《成實論》的觀點，對於三界中其他境界的一切有漏和無漏法，無論身在何處，都可以緣取和了知。然而《成實論》中說，無色界雖然能夠緣取下層境界的有漏法，但心識並不通暢，就像燒焦的筋和羽毛一樣，並非不能緣取。大乘佛法中，與《成實論》的觀點相同。問：如果有人身在欲界，用初禪的眼根，見到自身境界的色以及其他境界的色，那麼……
【English Translation】 English version: Relying on the consciousness of the first Dhyana (初禪, the first level of meditative absorption), one is able to see forms, hear sounds, and perceive touch. The Satyasiddhi School (成實宗) says that it is the same as the first Dhyana; in that state, there are four types of consciousness: eye, ear, body, and mind. Therefore, when the body is in the Four Formless Realms (四空定, Catūratā-samāpatti), its function is uncertain. In the Hinayana (小乘, lesser vehicle) teachings, there are only the mind-root (意根), consciousness (意識), and Dharma-realm (法界). The Mahayana (大乘, great vehicle) teachings say that the roots, objects, and consciousness of the Four Formless Realms are the same as those of the fourth Dhyana. The Mahayana teachings believe that the Four Formless Realms still have form, so it is like this in one's own realm. Speaking of other realms, the nose-root, tongue-root, body-root, and the consciousnesses corresponding to these roots only arise in one's own realm and cannot penetrate other realms. The eye-root, ear-root, mind-root, and the consciousnesses corresponding to these roots, even if the body is in a lower realm, can arise in the upper realms wherever conditions permit. Among the six objects (六塵), smells, tastes, and touch can only be perceived by the root-consciousnesses of one's own realm and cannot penetrate other realms because there is no profound wisdom. Sound-realm (聲界). In the Hinayana teachings, from the fourth Dhyana and below, wherever the body is, one can see and hear sounds in other realms, but one cannot penetrate the Formless Realm. The Mahayana teachings say that the fourth Dhyana and below are the same as in the Hinayana. As for the Formless Realm, there are similarities and differences. The Hinayana believes that ordinary people and those of the two vehicles (二乘) in the Formless Realm cannot see or hear any forms or sounds in other realms because their minds are weak. This is the same as in the Hinayana. Bodhisattvas (菩薩) in the Formless Realm can see and hear all forms and sounds in other realms because their minds are free and their roots are sharp. This is different from the Hinayana. The function of the Dharma-realm is uncertain. According to the Abhidharma (毗曇) view, the defiled (有漏) Dharma-realm, in the fourth Dhyana and below, wherever the body is, one can grasp and know the Dharmas of other realms. But if one is born in the Formless Realm, it is not like this; one can only grasp the Dharmas of one's own realm and the upper realms, not the Dharmas of the lower realms. Therefore, the Abhidharma says that the Formless Realm cannot grasp the defiled Dharmas of the lower realms. The undefiled (無漏) Dharma-realm is not like this; wherever the body is, one can grasp and know the Dharmas of other realms, regardless of upper or lower. According to the Satyasiddhi School, one can grasp and know all defiled and undefiled Dharmas of other realms in the three realms (三界), wherever the body is. However, the Satyasiddhi School says that although the Formless Realm can grasp the defiled Dharmas of the lower realms, the mind is not clear, like burnt tendons and feathers; it is not that it cannot grasp them. In the Mahayana teachings, the view is the same as in the Satyasiddhi School. Question: If someone is in the desire realm (欲界) and uses the eye-root of the first Dhyana to see the forms of their own realm and the forms of other realms, then...
生眼識何地所攝。釋言。所生初禪地攝。依眼生故。又問。有人身在欲界及初禪地用二禪眼。乃至用彼四禪地眼。見自地色及他地色。所生眼識何地所攝。依如毗曇。皆初禪攝。彼宗之中二禪已上。皆無眼識。借初禪識。了諸色故所言借者。二禪已上所有眼識與初禪識。粗細相似。是故言借。不從彼來說為借矣。有人身生二禪已上。用自地眼及他地眼。見自地色及他地色。所生眼識當知。亦是初禪所攝。類上可知。若依成實。一切眼識。隨眼處說。不借下識。大乘法中。文無定判。多同成實。無借識故。眼識既然。耳識同爾。若論身識。初禪已還。即當地說。二禪已上。所覺之觸。必在當地。所生之識。亦初禪攝(此五門竟)。
次就有為無為分別。小乘法中前之十七。一向有為。法界該通有為無為。色法心法非色心法。是其有為。虛空數滅及非數滅。是其無為。大乘法中。諸佛菩薩真實根識體則無為。用現有為。六塵之中。三無為法。一向無為。自餘一切。就佛菩薩實報說者。是其無為。餘者有為(此六門竟)。
次就有漏無漏分別。毗曇法中五根五塵及與五識。一向有漏。從漏生故。漏依住故。意根意識及與法界。通漏無漏。成實法中。若斷漏故。名為無漏。與毗曇同。若不生漏名無漏者。凡夫諸界
【現代漢語翻譯】 現代漢語譯本： 問：眼識（cakṣur-vijñāna）在哪個地（bhūmi）所攝？ 答：所生的眼識被初禪地（prathama-dhyāna-bhūmi）所攝，因為它依眼根而生。 又問：如果有人身在欲界（kāma-dhātu）及初禪地，卻使用二禪（dvitīya-dhyāna）的眼根，乃至使用四禪地（caturtha-dhyāna-bhūmi）的眼根，來見自己地和其它地的色（rūpa），那麼所生的眼識又被哪個地所攝？ 依照《毗曇》（Abhidharma）的說法，都屬於初禪地所攝。因為在他們的宗義中，二禪以上都沒有眼識，而是借用初禪的識來了知諸色。所謂『借用』，是指二禪以上所有的眼識與初禪識的粗細程度相似，所以說是借用，並非是從彼處來說是借用。 如果有人身生在二禪以上，使用自己地的眼根和其它地的眼根，來見自己地和其它地的色，那麼要知道，所生的眼識也是初禪所攝，可以參照上面的解釋。 如果依照《成實論》（Satyasiddhi-śāstra），一切眼識都隨眼根的處所而說，不借用下地的識。在大乘佛法中，經文沒有明確的判決，多數與《成實論》相同，因為沒有借用識的說法。 眼識的情況既然如此，耳識（śrotra-vijñāna）也是一樣。如果論及身識（kāya-vijñāna），初禪以下就在當地說，二禪以上所感覺的觸（sparśa），必定在當地，所生的識，也是初禪所攝（以上五門結束）。
接下來就『有為』（saṃskṛta）和『無為』（asaṃskṛta）進行分別。在小乘佛法中，前面的十七界（dhātu）都一向是有為法。法界（dharma-dhātu）則包括有為和無為。色法（rūpa-dharma）、心法（citta-dharma）、非色心法是有為法，虛空（ākāśa）、數滅（saṃkhyā-nirodha）以及非數滅（asaṃkhyā-nirodha）是無為法。 在大乘佛法中，諸佛菩薩的真實根識（indriya-vijñāna）的體性是無為，但作用上則顯現有為。六塵（ṣaḍ-viṣaya）中的三種無為法一向是無為。其餘一切，就佛菩薩的實報土（satya-phala-bhūmi）來說，是無為法，其餘的則是有為法（以上六門結束）。
接下來就『有漏』（sāsrava）和『無漏』（anāsrava）進行分別。《毗曇》法中，五根（pañcendriya）、五塵（pañca-viṣaya）以及五識（pañca-vijñāna），一向是有漏，因為從煩惱生起，煩惱依之而住。意根（mana-indriya）、意識（mano-vijñāna）以及法界（dharma-dhātu），則通於有漏和無漏。《成實論》中，如果斷除了煩惱，就稱為無漏，與《毗曇》相同。如果不生起煩惱，名為無漏，那麼凡夫的諸界（dhātu）...
【English Translation】 English version: Question: In which realm (bhūmi) is eye-consciousness (cakṣur-vijñāna) included? Answer: The eye-consciousness that arises is included in the first dhyāna realm (prathama-dhyāna-bhūmi), because it arises dependent on the eye sense organ. Question: If someone is in the desire realm (kāma-dhātu) or the first dhyāna realm, but uses the eye sense organ of the second dhyāna (dvitīya-dhyāna), or even the eye sense organ of the fourth dhyāna realm (caturtha-dhyāna-bhūmi), to see forms (rūpa) of their own realm and other realms, in which realm is the eye-consciousness that arises included? According to the Abhidharma, it is all included in the first dhyāna realm. Because in their doctrine, there is no eye-consciousness above the second dhyāna; they borrow the consciousness of the first dhyāna to understand all forms. The so-called 'borrowing' means that all eye-consciousness above the second dhyāna is similar in coarseness and fineness to the consciousness of the first dhyāna, so it is said to be borrowing, not that it is said to be borrowing from that place. If someone is born in the second dhyāna or above, and uses the eye sense organ of their own realm and other realms to see forms of their own realm and other realms, know that the eye-consciousness that arises is also included in the first dhyāna. It can be understood by referring to the above explanation. If according to the Tattvasiddhi Shastra (Satyasiddhi-śāstra), all eye-consciousness is spoken of according to the location of the eye sense organ, and does not borrow the consciousness of a lower realm. In Mahayana Buddhism, the texts do not have a definite judgment, and most are the same as the Tattvasiddhi Shastra, because there is no borrowing of consciousness. Since the situation of eye-consciousness is like this, so is ear-consciousness (śrotra-vijñāna). If we discuss body-consciousness (kāya-vijñāna), below the first dhyāna, it is spoken of in that location. Above the second dhyāna, the touch (sparśa) that is felt must be in that location, and the consciousness that arises is also included in the first dhyāna (the above five sections are finished).
Next, we will distinguish between the 'conditioned' (saṃskṛta) and the 'unconditioned' (asaṃskṛta). In Theravada Buddhism, the previous seventeen realms (dhātu) are all exclusively conditioned. The dharma-realm (dharma-dhātu) includes both conditioned and unconditioned. Form (rūpa-dharma), mind (citta-dharma), and non-form/non-mind are conditioned dharmas; space (ākāśa), cessation through knowledge (saṃkhyā-nirodha), and cessation without knowledge (asaṃkhyā-nirodha) are unconditioned dharmas. In Mahayana Buddhism, the true sense organs and consciousness (indriya-vijñāna) of the Buddhas and Bodhisattvas are unconditioned in nature, but manifest as conditioned in function. Among the six sense objects (ṣaḍ-viṣaya), the three unconditioned dharmas are always unconditioned. Everything else, in terms of the reward body (satya-phala-bhūmi) of the Buddhas and Bodhisattvas, is unconditioned; the rest is conditioned (the above six sections are finished).
Next, we will distinguish between 'with outflows' (sāsrava) and 'without outflows' (anāsrava). In the Abhidharma, the five sense organs (pañcendriya), the five sense objects (pañca-viṣaya), and the five consciousnesses (pañca-vijñāna) are always with outflows, because they arise from defilements, and defilements rely on them. The mind sense organ (mana-indriya), mind consciousness (mano-vijñāna), and the dharma-realm (dharma-dhātu) are both with and without outflows. In the Tattvasiddhi Shastra, if defilements are cut off, it is called without outflows, which is the same as the Abhidharma. If defilements do not arise, it is called without outflows, then the realms (dhātu) of ordinary beings...
。一向有漏無學諸界。一向無漏。學人不定。已斷結處。一切無漏。未斷結處。一切有漏。大乘法中。諸佛菩薩實報根識。體則無漏。明現有漏。六塵之中。通漏無漏。色等五塵。就佛菩薩實報說者。是其無漏。余是有漏。法塵之中。數滅無為。一向無漏。余如五塵(此七門竟)。
次就學等分別諸界。法有三種。一是學法。謂三乘人無漏之因。二無學法。謂三乘人無漏之果。三者非學及非無學。謂餘一切有漏諸法及三無為。學等如是。小乘法中。意根意識及與法界。義通三種。無漏之因。及學等見。說之為學。學人泛爾遊觀無漏不斷結者。名學等見。無漏極果及彼無學等見智者。說為無學。何者是其無漏極果。所謂盡智及無生智。何者是其無學等見。謂無學人遊觀無漏。自余意根意識法界。說為非學及非無學。餘十五界。一向非學及非無學。大乘所辨。凡夫二乘十八界法與小乘同。諸佛菩薩十八界法。皆通三種。一切菩薩實報境界根塵及識。悉名為學。如地持說。種性菩薩六入殊勝。無始法爾。及從先來修善。所得如是。一切是學六根。依此生心。是學六識。實報所得凈土境界。及依三昧所現境界。是學六塵。一切如來實報境界根塵及識。是其無學。餘者非學及非無學(此八門竟)。
次就三斷分別諸
界。言三斷者。一是見斷。二是修斷。三是無斷。見諦斷法名為見斷。修道斷法名為修斷。自余無漏無為法等名為無斷。依如毗曇。五根五塵及與五識。此十五界唯修道斷。自餘三界。亦見諦斷。亦修道斷。亦是無斷。見惑俱者。說為見斷。修惑俱者。說為修斷。餘名無斷。若依成實。五根五塵及與五識。通見諦斷及修道斷。不通無斷。斷見惑故。令彼三塗五根五塵五識不生。判為見斷。斷修惑故。令彼人天五根五塵五識不起。判為修斷。故彼論言。見斷法者。謂示相我慢及彼所起諸餘法也。修斷法者。不示相慢及彼所起諸餘法也。見諦惑體。是示相慢。所起業報。是其餘法。修道惑體。不示相慢所起業果。是其餘法。彼成實中。斷因果喪。斯名數滅。是故見修二種惑果。從其根本說為見斷。及修道斷。意根意識及與法界。與毗曇同。大乘法中十八界法。皆通三種。初地所除一切生死十八界法。斯名見斷。二地已上一切所除十八界法。是其修斷。諸佛菩薩實報所成根識無斷。塵通三種(此九門竟)。
次就三對分別諸界。言三對者。如雜心說。一境界有對。二障礙有對。三緣有對。境界有對者。一切色根及心心法。能于外境囑對分了名境有對。於此門中。六根六識及心法界。是其有對。色等五塵及法界中非心之
【現代漢語翻譯】 現代漢語譯本： 『界』。所說的『三斷』是：一是見斷，二是修斷，三是無斷。通過見諦所斷的法稱為見斷，通過修道所斷的法稱為修斷，其餘的無漏無為法等稱為無斷。按照《毗曇》的觀點，五根（眼根、耳根、鼻根、舌根、身根），五塵（色、聲、香、味、觸）以及五識（眼識、耳識、鼻識、舌識、身識），這十五界唯有通過修道才能斷除。其餘的三界（意根、意識、法界），既可以通過見諦斷除，也可以通過修道斷除，也可以是無斷。與見惑相關的，稱為見斷；與修惑相關的，稱為修斷；其餘的稱為無斷。如果按照《成實論》的觀點，五根、五塵以及五識，都既可以通過見諦斷除，也可以通過修道斷除，但不屬於無斷。斷除見惑，使得三惡道（地獄、餓鬼、畜生）中的五根、五塵、五識不再產生，這被判定為見斷。斷除修惑，使得人天道的五根、五塵、五識不再生起，這被判定為修斷。所以《成實論》說：『見斷法，是指示相我慢以及由此產生的其他法。修斷法，是不示相慢以及由此產生的其他法。』見諦惑的本體，是示相慢，所產生的業報，是其他的法。修道惑的本體，是不示相慢，所產生的業果，是其他的法。在《成實論》中，斷除因果喪失，這被稱為數滅。因此，見惑和修惑這兩種惑的果報，從其根本上來說，被稱為見斷和修道斷。意根、意識以及法界，與《毗曇》的觀點相同。在大乘佛法中，十八界法都包含這三種斷。初地菩薩所斷除的一切生死的十八界法，這被稱為見斷。二地菩薩及以上所斷除的一切十八界法，是修斷。諸佛菩薩在實報莊嚴土中所成就的根識是無斷。塵境通於三種斷。（以上九門結束）。 接下來就三對來分別諸界。所說的『三對』，如《雜心論》所說：一是境界有對，二是障礙有對，三是緣有對。境界有對是指，一切色根以及心心所法，能夠對外境進行接觸和分辨，稱為境界有對。在這個範疇中，六根（眼根、耳根、鼻根、舌根、身根、意根），六識（眼識、耳識、鼻識、舌識、身識、意識）以及心法界，是屬於有對的。色等五塵以及法界中非心之法，
【English Translation】 English version: 『Realms』. The 『three severances』 are: first, severance through seeing (見斷, Jian Duan), second, severance through cultivation (修斷, Xiu Duan), and third, no severance (無斷, Wu Duan). The dharma severed through seeing the truth is called severance through seeing. The dharma severed through the path of cultivation is called severance through cultivation. The remaining unconditioned and uncreated dharmas are called no severance. According to the Abhidharma (毗曇, Pi Tan), the five roots (五根, Wu Gen) [eye, ear, nose, tongue, body], the five objects of sense (五塵, Wu Chen) [form, sound, smell, taste, touch], and the five consciousnesses (五識, Wu Shi) [eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness], these fifteen realms are severed only through the path of cultivation. The remaining three realms [mind-root (意根, Yi Gen), mind-consciousness (意識, Yi Shi), and dharma-realm (法界, Fa Jie)], are severed through seeing the truth, through the path of cultivation, and are also without severance. That which is associated with the delusions of seeing is called severance through seeing. That which is associated with the delusions of cultivation is called severance through cultivation. The remainder is called no severance. If according to the Tattvasiddhi Shastra (成實論, Cheng Shi Lun), the five roots, the five objects of sense, and the five consciousnesses are all severed through seeing the truth and through the path of cultivation, but not through no severance. Severing the delusions of seeing prevents the five roots, five objects of sense, and five consciousnesses from arising in the three evil realms [hell, hungry ghosts, animals], and this is judged as severance through seeing. Severing the delusions of cultivation prevents the five roots, five objects of sense, and five consciousnesses from arising in the realms of humans and gods, and this is judged as severance through cultivation. Therefore, the Tattvasiddhi Shastra says: 『The dharma of severance through seeing refers to the pride of showing characteristics and all other dharmas arising from it. The dharma of severance through cultivation refers to the non-pride of showing characteristics and all other dharmas arising from it.』 The essence of the delusions of seeing the truth is the pride of showing characteristics, and the resulting karmic retribution is the other dharmas. The essence of the delusions of the path of cultivation is the non-pride of showing characteristics, and the resulting karmic consequences are the other dharmas. In the Tattvasiddhi Shastra, the cessation of the loss of cause and effect is called numerical cessation. Therefore, the fruits of the two types of delusions, seeing and cultivation, are fundamentally referred to as severance through seeing and severance through the path of cultivation. The mind-root, mind-consciousness, and the dharma-realm are the same as in the Abhidharma. In Mahayana Buddhism, all eighteen realms encompass these three types of severance. All eighteen realms of birth and death that are eliminated by the first ground Bodhisattva are called severance through seeing. All eighteen realms that are eliminated by the second ground Bodhisattva and above are severance through cultivation. The root-consciousnesses achieved by the Buddhas and Bodhisattvas in the Realm of True Reward are without severance. The objects of sense encompass all three types of severance. (The above nine sections are completed). Next, the realms are distinguished based on the three pairs. The 『three pairs』 are, as stated in the Samuccaya (雜心論, Za Xin Lun): first, opposition of objects (境界有對, Jing Jie You Dui), second, opposition of obstacles (障礙有對, Zhang Ai You Dui), and third, opposition of conditions (緣有對, Yuan You Dui). Opposition of objects refers to all sense-roots and mental functions that can contact and distinguish external objects, and is called opposition of objects. Within this category, the six roots [eye, ear, nose, tongue, body, mind], the six consciousnesses [eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness], and the dharma-realm of mental functions belong to opposition. The five objects of sense such as form, and the non-mental dharmas in the dharma-realm,
法。是其無對。以非情故。障有對者。色根色塵共相礙對。障隔不通名障有對。於此門中十界有對。所謂眼耳鼻舌身根色等五塵。餘七心界及心法界。一向無對。非是色色相對礙故。問曰。若使五根五塵是障礙者。眼等根處不應得有色香味等。若得有者便非障礙。論言。各住極微聚故猶名障礙。緣有對者。心心法等。對境能緣名緣有對。於此門中。七界少分。是其有對。謂七心界法界少分。餘者無對。以無緣故(此十門竟)。
次約諸識明緣不同。如雜心說。色界二識識。乃至觸亦然。諸餘十三界。一向意識緣。此乃宣說。色等五塵。當分為彼五識所緣。意識通緣一切法故。亦得緣之。自餘六根六識法塵。五識不了。唯意識緣。成實法中文無定判。人釋不同。有人釋言。與毗曇同。有人復言。六根六識及與法塵與毗曇同。唯意識緣。色等五塵。唯五識緣。意識不緣。若意識緣。盲應見色。聾應聞聲。不觸之物。應知堅軟。如是一切。以盲聾等不見聞故。明意不緣。大智論中。同此後釋。據實論之。意識通緣一切五塵。但不分了。何故得知。如人現在緣於十方一切色聲香味觸等。明知通緣。所以不了色香味等。非意正境。是故不了。若得通緣。龍樹何故宣說意識不知五塵。釋言。龍樹云不知者。不如五識知之顯了
【現代漢語翻譯】 現代漢語譯本 法。這是沒有相對性的。因為它不是有情之物，所以能阻礙有相對性的事物。所謂『障有對』，是指色根和色塵互相障礙、相對。阻隔不通，就叫做『障有對』。在這個門類中，十界都有相對性。也就是眼、耳、鼻、舌、身根，以及色等五塵（色、聲、香、味、觸）。其餘七個心界以及心法界，一概沒有相對性，因為不是互相相對障礙的緣故。 問：如果說五根和五塵是障礙，那麼眼等根處就不應該能感受到色、香、味等。如果能感受到，那就不是障礙了。 答：因為各自安住于極微小的聚合體中，所以仍然稱為障礙。 所謂『緣有對』，是指心和心法等，對於境界能夠攀緣，叫做『緣有對』。在這個門類中，七界中的少部分是有相對性的，指的是七個心界和法界中的少部分。其餘的沒有相對性，因為沒有攀緣的緣故（這十種門類完畢）。
接下來根據各種識來闡明攀緣的不同。如《雜心論》所說：『二識識』，乃至觸也是這樣。其餘的十三界，一概由意識來攀緣。』這說明了色等五塵，應當分別作為那五個識所攀緣的對象。意識能夠普遍攀緣一切法，所以也能攀緣它們。至於其餘的六根、六識、法塵，五識不能明瞭，只有意識才能攀緣。《成實論》的原文沒有明確的判斷，人們的解釋也不同。有人解釋說，與《毗曇論》相同。有人又說，六根、六識以及法塵與《毗曇論》相同，只有意識才能攀緣。色等五塵，只有五識才能攀緣，意識不能攀緣。如果意識能夠攀緣，那麼盲人就應該能看見顏色，聾子就應該能聽見聲音，沒有接觸的物體，應該能知道是堅硬還是柔軟。像這樣的一切，因為盲人、聾子等不能看見、聽見，所以說明意識不能攀緣。龍樹菩薩的《大智度論》中，與後面的解釋相同。根據實際情況來說，意識能夠普遍攀緣一切五塵，但是不能分辨清楚。為什麼能知道呢？比如人現在能夠攀緣十方的一切色、聲、香、味、觸等，明明知道是普遍攀緣。之所以不能分辨清楚色、香、味等，是因為它們不是意識的主要對象，所以不能分辨清楚。如果能夠普遍攀緣，那麼龍樹菩薩為什麼說意識不知道五塵呢？解釋說，龍樹菩薩所說的『不知道』，是不如五識知道得那樣明顯清楚。
【English Translation】 English version Dharma. This is without opposition (no duality). Because it is not sentient, it can obstruct those with opposition. 'Obstructive opposition' refers to the mutual obstruction and opposition between the sense organs (rupa-ayatana) and sense objects (rupa-dhatu). Obstruction and non-communication are called 'obstructive opposition'. In this category, the ten realms have opposition. These are the eye, ear, nose, tongue, body organs, and the five sense objects such as form (rupa), etc. The remaining seven mind realms and the mind-dharma realm are entirely without opposition because they are not mutually obstructive. Question: If the five organs and five sense objects are obstructions, then the eye and other organs should not be able to perceive form, smell, taste, etc. If they can perceive them, then they are not obstructions. Answer: Because each dwells in aggregates of extremely small particles (kalapas), they are still called obstructions. 'Conditional opposition' refers to the mind and mental dharmas, etc., which can grasp objects, and is called 'conditional opposition'. In this category, a small part of the seven realms has opposition, referring to a small part of the seven mind realms and the dharma realm. The rest are without opposition because there is no grasping (this concludes the ten categories).
Next, the differences in grasping are explained based on the various consciousnesses. As stated in the Zaxinlun (Treatise on the Collection of Categories): 'The two consciousnesses cognize,' and so on, even touch is the same. The remaining thirteen realms are entirely grasped by consciousness.' This explains that the five sense objects such as form, etc., should be separately grasped by those five consciousnesses. Consciousness can universally grasp all dharmas, so it can also grasp them. As for the remaining six organs, six consciousnesses, and dharma-dhatu, the five consciousnesses cannot clearly understand them; only consciousness can grasp them. The original text of the Chengshilun (Tattvasiddhi Shastra) does not have a definite judgment, and people's interpretations differ. Some interpret it as being the same as the Abhidharma. Others say that the six organs, six consciousnesses, and dharma-dhatu are the same as the Abhidharma, and only consciousness can grasp them. The five sense objects such as form, etc., are only grasped by the five consciousnesses; consciousness cannot grasp them. If consciousness could grasp them, then a blind person should be able to see colors, a deaf person should be able to hear sounds, and one should be able to know whether an un-touched object is hard or soft. All of this is because the blind, deaf, etc., cannot see or hear, so it shows that consciousness cannot grasp them. In Nagarjuna's Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), it is the same as the latter interpretation. According to the actual situation, consciousness can universally grasp all five sense objects, but it cannot clearly distinguish them. How can we know this? For example, a person can now grasp all forms, sounds, smells, tastes, touches, etc., in the ten directions, clearly knowing that it is universal grasping. The reason why one cannot clearly distinguish form, smell, taste, etc., is because they are not the primary objects of consciousness, so one cannot clearly distinguish them. If one could universally grasp them, then why did Nagarjuna say that consciousness does not know the five sense objects? The explanation is that what Nagarjuna meant by 'does not know' is that it is not as clear and distinct as the five consciousnesses know them.
。故言不知。非全不緣。十八界義。略之云爾。
二十五有義
二十五有。出涅槃經。從因有果故名為有。有別不同。為二十五。何者是乎。如經中說。欲界十四。所謂地獄畜生餓鬼及與修羅。即以為四。四天下人。復以為四。通前為八。欲界六天覆以為六。通前十四。色界有七。通前合為二十一有。彼四禪地即以為四。中間梵王以為第五。無想天處以為第六。一切凈居合為第七。無色有四。謂四空處通前合為二十五也。問曰。何故四天下人分為四種。五凈居等合之為一。釋言。離合各隨所宜。今據一門且分如是。二十五有。辨之粗爾。
四十居止義
言居止者。三界眾生所居住處名為居止。止處不同。分為四十。于中欲界有二十處。八大地獄。即以為八。畜生餓鬼。復以為二。通前為十。四天下人並六慾天。復以為十。通前二十。色界地中有其十六。初禪有二。謂梵身天及梵輔天。初禪地中有大梵王。何故不說。與梵輔天同在一處。故不別論。二禪有三。謂少光天無量光天及光音天。通前為五。三禪有三。謂少凈天無量凈天及遍凈天。通前為八。四禪地中當分為三。所謂福愛福生廣果。通前十一。及五那含通前十六。無想與彼廣果一處。故不別說。以此十六。通前合為三十六處。無色四天
【現代漢語翻譯】 現代漢語譯本：因此說『不知』，並非完全沒有因緣。十八界的意義，簡略地敘述到這裡。
二十五有義
二十五有，出自《涅槃經》。從因產生果，所以稱為『有』。『有』的類別不同，分為二十五種。是哪二十五種呢？如經中所說，欲界有十四種，即地獄、畜生、餓鬼以及修羅（非天），這算四種。四大天下的人，又算四種，加起來是八種。欲界的六天，又算六種，加起來是十四種。色界有七種，加起來是二十一種。四禪天算四種，中間的梵王算第五種，無想天處算第六種，一切凈居天合起來算第七種。無色界有四種，即四空處，加起來是二十五種。有人問：為什麼四大天下的人要分為四種，而五凈居天等卻合為一種？回答說：分離或合併，各自根據適宜的情況。現在根據一種分類方式，暫且這樣劃分。二十五有的辨析，粗略地講到這裡。
四十居止義
說到『居止』，是指三界眾生所居住的地方，稱為居止。居住的處所不同，分為四十種。其中欲界有二十處。八大地獄，算作八處。畜生、餓鬼，又算作兩處，加起來是十處。四大天下的人加上六慾天，又算作十處，加起來是二十處。色界中有十六處。初禪有兩處，即梵身天和梵輔天。初禪天中有大梵王，為什麼不說？因為大梵王與梵輔天同在一處，所以不單獨論述。二禪有三處，即少光天、無量光天以及光音天，加起來是五處。三禪有三處，即少凈天、無量凈天以及遍凈天，加起來是八處。四禪天中應當分為三處，即福愛天、福生天、廣果天，加起來是十一處。以及五那含天，加起來是十六處。無想天與廣果天在一處，所以不單獨說。用這十六處，加起來是三十六處。無色界的四天
【English Translation】 English version: Therefore, it is said 'unknowing,' but it is not entirely without conditions. The meaning of the eighteen realms has been briefly explained here.
The Meaning of the Twenty-Five Existences (有)
The twenty-five existences (二十五有) are mentioned in the Nirvana Sutra. From cause arises effect, hence the name 'existence' (有). The categories of 'existence' are different, divided into twenty-five. What are these twenty-five? As the sutra says, the desire realm has fourteen: namely, hells, animals, hungry ghosts, and Asuras (修羅, non-gods), which are counted as four. The humans of the four continents (四天下), are counted as four, totaling eight. The six heavens of the desire realm are counted as six, totaling fourteen. The form realm has seven, totaling twenty-one existences. The four dhyana heavens are counted as four, the intermediate Brahma King (梵王) is counted as the fifth, the realm of the non-percipient heaven (無想天處) is counted as the sixth, and all the Pure Abodes (凈居) are combined and counted as the seventh. The formless realm has four, namely the four formless realms (四空處), totaling twenty-five. Someone asks: Why are the humans of the four continents divided into four, while the five Pure Abodes are combined into one? The answer is: Separation or combination depends on what is appropriate. Now, according to one classification method, we temporarily divide them in this way. The analysis of the twenty-five existences has been roughly explained here.
The Meaning of the Forty Abodes (居止)
Speaking of 'abodes' (居止), it refers to the places where sentient beings of the three realms reside, called abodes. The places of residence are different, divided into forty types. Among them, the desire realm has twenty places. The eight great hells are counted as eight places. Animals and hungry ghosts are counted as two places, totaling ten places. The humans of the four continents plus the six desire heavens are counted as ten places, totaling twenty places. The form realm has sixteen places. The first dhyana has two places, namely the Brahma Body Heaven (梵身天) and the Brahma Retinue Heaven (梵輔天). In the first dhyana heaven, there is the Great Brahma King (大梵王), why is it not mentioned? Because the Great Brahma King is in the same place as the Brahma Retinue Heaven, so it is not discussed separately. The second dhyana has three places, namely the Heaven of Limited Light (少光天), the Heaven of Immeasurable Light (無量光天), and the Heaven of Radiant Sound (光音天), totaling five places. The third dhyana has three places, namely the Heaven of Limited Purity (少凈天), the Heaven of Immeasurable Purity (無量凈天), and the Heaven of Universal Purity (遍凈天), totaling eight places. In the fourth dhyana, it should be divided into three places, namely the Heaven of Blessed Love (福愛天), the Heaven of Blessed Birth (福生天), and the Heaven of Vast Fruit (廣果天), totaling eleven places. And the five Suddhavasa heavens (五那含), totaling sixteen places. The Non-Perception Heaven (無想天) is in the same place as the Vast Fruit Heaven, so it is not mentioned separately. Using these sixteen places, totaling thirty-six places. The four heavens of the formless realm
。通前四十。若就色界。別分大梵及無想天。是則居止。有四十二。居止如是。
大乘義章卷第八(末終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第九
遠法師撰
凈法聚第四。有一百三十一門。凈法聚因法中。有一百十三門。此卷有九門(一發菩提心義 二回向義 三金剛三昧義 四斷結義 五滅盡定義 六一乘義 七二種莊嚴義 八二種種性義 九證教二行義)。
發菩提心義三門分別(釋名辨體一 因起次第二 就位分別三)
第一釋名辨其體相。發菩提心者。菩提胡語。此翻名道。果德圓通故曰菩提。于大菩提起意趣求名發菩提心。然此發心經亦名愿。要大菩提令來屬己故名為愿。名義如是。體相云何。隨義不同。略有三種。一者相發。二息相發。三者真發。言相發者。行者深見生死之過涅槃福利棄捨生死。趣向涅槃。隨相厭求名相發心。言息相者。行者深悟諸法平等。知其生死本性寂滅涅槃亦如。生死寂故無相可厭。涅槃如故。無相可求。返背前相歸心正道故名為發。良以取相違背正道故名舍相以為發也。蓋乃廢外以歸其內故名為發。亦可離相平等之心。始起名發。故經說言滅諸發不發是發菩提心。言滅發者滅諸相發。言不發者不起相
【現代漢語翻譯】 通前四十。若就**。別分大梵（Mahābrahmā，色界天的最高層）及無想天（Asañjñasattva，色界天的一種，沒有思想和感覺）。是則居止。有四十二。居止如是。
大乘義章卷第八(末終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第九
遠法師撰
凈法聚第四。有一百三十一門。凈法聚因法中。有一百十三門。此卷有九門(一發菩提心義 二回向義 三金剛三昧義 四斷結義 五滅盡定義 六一乘義 七二種莊嚴義 八二種種性義 九證教二行義)。
發菩提心義三門分別(釋名辨體一 因起次第二 就位分別三)
第一釋名辨其體相。發菩提心者。菩提（bodhi，覺悟）胡語。此翻名道。果德圓通故曰菩提（bodhi，覺悟）。于大菩提（mahābodhi，偉大的覺悟）起意趣求名發菩提心。然此發心經亦名愿。要大菩提（mahābodhi，偉大的覺悟）令來屬己故名為愿。名義如是。體相云何。隨義不同。略有三種。一者相發。二息相發。三者真發。言相發者。行者深見生死之過涅槃（nirvāṇa，寂滅）福利棄捨生死。趣向涅槃（nirvāṇa，寂滅）。隨相厭求名相發心。言息相者。行者深悟諸法平等。知其生死本性寂滅涅槃（nirvāṇa，寂滅）亦如。生死寂故無相可厭。涅槃（nirvāṇa，寂滅）如故。無相可求。返背前相歸心正道故名為發。良以取相違背正道故名舍相以為發也。蓋乃廢外以歸其內故名為發。亦可離相平等之心。始起名發。故經說言滅諸發不發是發菩提心。言滅發者滅諸相發。言不發者不起相
【English Translation】 Combined with the previous forty. If specifically dividing the Mahābrahmā (the highest level of the Form Realm heavens) and the Asañjñasattva (a type of Form Realm heaven where there is no thought or perception), then there are forty-two abodes. The abodes are thus.
Mahāyāna Meaning Chapter, Volume 8 (End) Taisho Tripitaka Volume 44, No. 1851, Mahāyāna Meaning Chapter
Mahāyāna Meaning Chapter, Volume 9
Composed by Dharma Master Yuan
Pure Dharma Collection, Fourth. There are one hundred and thirty-one sections. Within the Pure Dharma Collection's causal dharmas, there are one hundred and thirteen sections. This volume has nine sections (1. Meaning of Arousing Bodhicitta, 2. Meaning of Dedication, 3. Meaning of Vajra Samadhi, 4. Meaning of Severing Defilements, 5. Meaning of Extinction Samadhi, 6. Meaning of the One Vehicle, 7. Meaning of Two Kinds of Adornments, 8. Meaning of Two Kinds of Natures, 9. Meaning of the Two Practices of Proof and Teaching).
The Meaning of Arousing Bodhicitta is analyzed in three sections (1. Explaining the Name and Differentiating the Substance, 2. Causes, Arising, and Sequence, 3. Differentiating Based on Stages).
First, explaining the name and differentiating its substance and characteristics. 'Arousing Bodhicitta' means that 'bodhi' (覺悟, awakening) is a foreign word, translated here as 'the Way.' Because the fruition of virtue is complete and all-encompassing, it is called 'bodhi' (覺悟, awakening). To generate the intention and seek after great bodhi (mahābodhi, 偉大的覺悟) is called 'arousing Bodhicitta.' Furthermore, this sutra on arousing the mind is also called a 'vow.' It is called a 'vow' because one desires that great bodhi (mahābodhi, 偉大的覺悟) belong to oneself. The meaning of the name is thus. What is its substance and characteristics? Depending on the meaning, there are roughly three types: 1. Arousing through characteristics, 2. Ceasing characteristics to arouse, 3. True arousal. 'Arousing through characteristics' means that the practitioner deeply sees the faults of birth and death and the benefits of nirvāṇa (寂滅, cessation), abandoning birth and death and moving towards nirvāṇa (寂滅, cessation). Following characteristics with aversion and seeking is called 'arousing the mind through characteristics.' 'Ceasing characteristics' means that the practitioner deeply understands the equality of all dharmas, knowing that the nature of birth and death is inherently quiescent, and nirvāṇa (寂滅, cessation) is also like that. Because birth and death are quiescent, there are no characteristics to be averse to. Because nirvāṇa (寂滅, cessation) is like that, there are no characteristics to seek. Turning away from the previous characteristics and returning the mind to the correct path is called 'arousal.' Indeed, taking characteristics is contrary to the correct path, so abandoning characteristics is considered arousal. It is essentially abandoning the external to return to the internal, hence it is called 'arousal.' It can also be said that the initial arising of a mind of equality that is free from characteristics is called 'arousal.' Therefore, the sutra says, 'Extinguishing all arousals, non-arousal is arousing Bodhicitta.' 'Extinguishing arousals' means extinguishing all arousals based on characteristics. 'Non-arousal' means not arising from characteristics.
發。是發心者是無相發。無相心起名為發矣。言真發者。菩提真性由來己體。妄想覆心在而不覺謂之在外。向外推求。后息妄想。契窮自實。知菩提性由來己體。無異趣求。知菩提性是己體故。菩提即心無異求。故心即菩提。舍彼異求歸心自實故名發心。良以外求違背正道。是故舍彼歸心自實說為發心。此亦廢外以歸其內故名為發。亦可真證菩提。之心始起名發。體相如是(此一門竟)。
次明因起次第之義。先就相發以明因起。彼相發心因何而生。因大悲生。悲因何生。由依信慧。信慧因何。由聞正法。聞法因何。由近善友。是故菩薩先近善友。由近友故得聞正法。聞何等法。謂聞生死大苦涅槃至樂。因聞生信。信生死苦涅槃大樂。因聞生慧。知生死苦涅槃大樂。由信慧故便起慈悲。信知生死是大苦故。念眾生未出故起大悲。信知涅槃是至樂故念眾生未得。故起大慈。由慈悲故起菩提心。悲念眾生。于苦未出欲為濟拔。自我不出無由化他令出生死。是故發心愿出生死。慈念眾生未得涅槃欲為授與。自我不得無由化他令得涅槃。是故發心愿得涅槃。故因悲慈起菩提心。次就息相以明因起。息相發心是修慧攝。彼依何生。由思慧生。思因何生。由於聞慧。聞慧因何。由聞正法。聞法因何。由近善友。是故菩薩先近
【現代漢語翻譯】 現代漢語譯本： 發，是發心者以無相為發。無相之心生起，就叫做發心了。說到真發心，菩提真性本來就是自身的。妄想覆蓋內心，身在其中卻不自覺，認為在身外，向外推求。後來止息妄想，徹底契合自身的真實，知道菩提性本來就是自身的，沒有其他途徑可以追求。知道菩提性就是自身，所以菩提即是心，無需向外尋求。所以心即是菩提。捨棄向外尋求，迴歸內心自身的真實，所以叫做發心。因為向外尋求違背正道，所以捨棄向外尋求，迴歸內心自身的真實，就說是發心。這也是廢棄向外追求，而回歸於內，所以叫做發。也可以說是真正證得菩提之心開始生起，叫做發。體相就是這樣（這一門結束）。
其次說明因緣生起的次第之義。先就相發心來說明因緣生起。這相發心因何而生？因為大悲心而生。悲心因何而生？由於依靠信和慧。信和慧因何而生？由於聽聞正法。聽聞正法因何而生？由於親近善友。所以菩薩先親近善友。由於親近善友的緣故，得以聽聞正法。聽聞什麼法？聽聞生死是大苦，涅槃是至樂。因為聽聞而生起信心，相信生死是苦，涅槃是樂。因為聽聞而生起智慧，知道生死是苦，涅槃是樂。由於信和慧的緣故，便生起慈悲心。相信知道生死是大苦的緣故，憐憫眾生沒有脫離，所以生起大悲心。相信知道涅槃是至樂的緣故，憐憫眾生沒有得到，所以生起大慈心。由於慈悲心的緣故，生起菩提心。悲憫眾生，還沒有脫離苦海，想要為他們救濟拔苦。自己不能脫離，就無法教化他人脫離生死。所以發心，愿能脫離生死。慈念眾生沒有得到涅槃，想要為他們授予。自己不能得到，就無法教化他人得到涅槃。所以發心，愿能得到涅槃。所以因為悲和慈而生起菩提心。其次就息相發心來說明因緣生起。息相發心是修慧所攝。它依靠什麼而生？由於思慧而生。思慧因何而生？由於聞慧。聞慧因何而生？由於聽聞正法。聽聞正法因何而生？由於親近善友。所以菩薩先親近善友。
【English Translation】 English version: 'Fa' (發, to initiate), means that the initiator initiates with 'no-form' (無相). The arising of a 'no-form' mind is called 'initiation'. Speaking of true initiation, the true nature of Bodhi (菩提, enlightenment) is originally inherent in oneself. Delusion covers the mind, and one is unaware of it, thinking it is outside, seeking outwards. Later, ceasing delusion, one thoroughly accords with one's own reality, knowing that the Bodhi-nature is originally inherent in oneself, with no other path to seek. Knowing that the Bodhi-nature is oneself, therefore Bodhi is the mind, with no need to seek elsewhere. Therefore, the mind is Bodhi. Abandoning external seeking and returning to one's own reality is called 'initiation'. Because external seeking goes against the right path, therefore abandoning external seeking and returning to one's own reality is said to be 'initiation'. This is also abandoning the external to return to the internal, so it is called 'Fa' (發, to initiate). It can also be said that the initial arising of the mind that truly realizes Bodhi is called 'Fa' (發, to initiate). The substance and form are like this (this section ends).
Next, explaining the meaning of the order of arising of causes. First, explaining the arising of causes based on 'form-initiation' (相發心). What does this 'form-initiation' arise from? It arises from great compassion. What does compassion arise from? It arises from relying on faith and wisdom. What do faith and wisdom arise from? It arises from hearing the right Dharma (正法, the teachings). What does hearing the Dharma arise from? It arises from associating with good friends. Therefore, a Bodhisattva (菩薩, enlightened being) first associates with good friends. Because of associating with good friends, one is able to hear the right Dharma. What Dharma does one hear? One hears that 'birth and death are great suffering, and Nirvana (涅槃, liberation) is ultimate bliss'. Because of hearing, faith arises, believing that birth and death are suffering, and Nirvana is great bliss. Because of hearing, wisdom arises, knowing that birth and death are suffering, and Nirvana is bliss. Because of faith and wisdom, compassion arises. Believing and knowing that birth and death are great suffering, one pities sentient beings who have not escaped, so great compassion arises. Believing and knowing that Nirvana is ultimate bliss, one pities sentient beings who have not attained it, so great loving-kindness arises. Because of loving-kindness and compassion, the Bodhi-mind arises. Pitying sentient beings who have not escaped suffering, one desires to rescue and deliver them. If oneself cannot escape, there is no way to transform others and cause them to escape birth and death. Therefore, one initiates the mind, wishing to escape birth and death. Loving-kindly thinking of sentient beings who have not attained Nirvana, one desires to bestow it upon them. If oneself cannot attain it, there is no way to transform others and cause them to attain Nirvana. Therefore, one initiates the mind, wishing to attain Nirvana. Therefore, the Bodhi-mind arises from compassion and loving-kindness. Next, explaining the arising of causes based on 'cessation-of-form initiation' (息相發心). 'Cessation-of-form initiation' is included in cultivation-wisdom. What does it rely on to arise? It arises from thought-wisdom. What does thought-wisdom arise from? It arises from hearing-wisdom. What does hearing-wisdom arise from? It arises from hearing the right Dharma. What does hearing the Dharma arise from? It arises from associating with good friends. Therefore, a Bodhisattva first associates with good friends.
善友。由近友故得聞正法聞何等法。謂聞生死涅槃法空。如大品等。既聞是已便知生死本性寂滅涅槃亦如。成就聞慧。依聞起思。思惟生死涅槃法空。依思起修。觀諸法空。見法空故舍彼相求。安心如道。名息相發。息相如是。次明真發因起次第。真發即是證行所攝。彼由何生。由於修慧。修因何生。因思而發。思依何起。依于聞慧。聞由何生。由聞正法。聞法因何。由近善友。是故菩薩先近善友。由近友故得聞正法。聞何等法。聞知真實如來藏性是己自體。如勝鬘經楞伽經等。既聞是已便成聞慧。因聞起思。思量真實如來藏性是己自體。因思起修。觀察彼實。因彼舍妄便證自實。以證實故名真發心。因起如是(此二門竟)。
次就位論此三發心。隨義通論統於始終。約位以分非無差降。位要有三。廣開為六。言要三者如馬鳴論說。一信發心位。在種性。此即是前相發心也。二解發心位。在解行。此即是前息相發也。三者證發位。在地上。此猶是前真發心也。言廣六者。始從外凡終至法雲攝以為六。一者外凡隨想趣求名為想發。二十信位中真信已成。以信趣順名為信發。三習種位中真解成就。以解趣順名為解發。四性種位中真行成就。以行趣向名為行發。五解行位中如觀道立。觀心趣順名為觀發。亦名道發。六
【現代漢語翻譯】 現代漢語譯本： 善友，由於親近善友的緣故，才能聽聞正法。聽聞什麼樣的法呢？就是聽聞關於生死、涅槃和法空的法，例如《大品般若經》等。聽聞之後，便能了知生死的本性是寂滅，涅槃也是如此，從而成就聞慧。依靠聞慧而生起思慧，思惟生死、涅槃和法空。依靠思慧而生起修慧，觀照諸法皆空。因為見到法空，所以捨棄對錶相的追求，安心於正道，這叫做息相發心。息相發心就是這樣。 接下來闡明真發心的因起次第。真發心是指證行所攝的，它由什麼產生呢？由修慧產生。修慧由什麼產生呢？由思慧而引發。思慧又依靠什麼產生呢？依靠聞慧。聞慧由什麼產生呢？由聽聞正法。聽聞正法又因何而得呢？由於親近善友。所以菩薩首先要親近善友，由於親近善友的緣故才能聽聞正法。聽聞什麼樣的法呢？聽聞了知真實的如來藏性（Tathagatagarbha，所有眾生皆具的佛性）就是自己的自體，例如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）、《楞伽經》（Laṅkāvatāra Sūtra）等。聽聞之後，便成就聞慧。因聞慧而生起思慧，思量真實的如來藏性就是自己的自體。因思慧而生起修慧，觀察彼實。因為觀察彼實而捨棄虛妄，便證得自己的真實。因為證得真實，所以叫做真發心。因起次第就是這樣。（以上是兩種發心門）。 接下來從果位上討論這三種發心。從意義上來說，可以貫穿始終。但從果位上區分，並非沒有差別和高下。果位主要有三種，廣開則有六種。所說的三種，如馬鳴菩薩（Aśvaghoṣa）的《大乘起信論》所說：一是信發心位，在種性位，這也就是前面的相發心。二是解發心位，在解行位，這也就是前面的息相發心。三是證發心位，在地上位，這也就是前面的真發心。所說的六種，從外凡位開始，到法雲地結束，總共分為六種：一是外凡位，隨順想像而趣求，叫做想發。二是十信位中，真正的信心已經成就，以信心趣向順從，叫做信發。三是習種性位中，真正的理解已經成就，以理解趣向順從，叫做解發。四是性種性位中，真正的修行已經成就，以修行趣向，叫做行發。五是解行位中，如觀道建立，觀心趣向順從，叫做觀發，也叫做道發。六...
【English Translation】 English version: Good friends, it is because of associating with good friends that one can hear the right Dharma. What kind of Dharma is heard? It is hearing about the Dharma of birth and death, Nirvana (Nirvāṇa, liberation from the cycle of rebirth), and emptiness of phenomena (Śūnyatā). For example, the Mahaprajnaparamita Sutra (Mahāprajñāpāramitā Sūtra) and others. After hearing this, one can understand that the nature of birth and death is quiescence, and Nirvana is also like that, thereby accomplishing the wisdom of hearing. Relying on the wisdom of hearing, one generates the wisdom of thinking, contemplating birth and death, Nirvana, and the emptiness of phenomena. Relying on the wisdom of thinking, one generates the wisdom of cultivation, observing that all phenomena are empty. Because one sees the emptiness of phenomena, one abandons the pursuit of appearances and settles the mind on the right path, which is called the arising of the cessation of appearances. The arising of the cessation of appearances is like this. Next, the order of causes and conditions for the arising of true aspiration is explained. True aspiration refers to that which is encompassed by realization and practice. From what does it arise? It arises from the wisdom of cultivation. From what does the wisdom of cultivation arise? It is triggered by the wisdom of thinking. On what does the wisdom of thinking rely to arise? It relies on the wisdom of hearing. From what does the wisdom of hearing arise? It arises from hearing the right Dharma. From what does hearing the Dharma arise? It arises from associating with good friends. Therefore, Bodhisattvas (Bodhisattva, enlightenment being) should first associate with good friends. It is because of associating with good friends that one can hear the right Dharma. What kind of Dharma is heard? It is hearing and knowing that the true Tathagatagarbha (Tathāgatagarbha, the womb of the Buddha, the inherent Buddha-nature in all beings) is one's own self-nature, as mentioned in the Śrīmālādevī Siṃhanāda Sūtra and the Laṅkāvatāra Sūtra. After hearing this, one accomplishes the wisdom of hearing. Because of the wisdom of hearing, one generates the wisdom of thinking, contemplating that the true Tathagatagarbha is one's own self-nature. Because of the wisdom of thinking, one generates the wisdom of cultivation, observing that reality. Because of observing that reality, one abandons delusion and realizes one's own true nature. Because of realizing the truth, it is called true aspiration. The order of causes and conditions is like this. (The above are the two gates of aspiration). Next, these three types of aspiration are discussed in terms of their stages. In terms of meaning, they can be understood to encompass the entire path from beginning to end. However, when distinguished by stages, there are indeed differences and levels. There are mainly three stages, which can be broadly divided into six. The three stages are as described in the Awakening of Faith in the Mahayana (Mahāyāna-śraddhotpāda-śāstra) by Aśvaghoṣa: First, the stage of aspiration based on faith, which is in the seed nature stage. This is the aspiration based on appearances mentioned earlier. Second, the stage of aspiration based on understanding, which is in the stage of understanding and practice. This is the aspiration based on the cessation of appearances mentioned earlier. Third, the stage of aspiration based on realization, which is on the Bhumi (Bhūmi, the ten stages of Bodhisattva development). This is the true aspiration mentioned earlier. The six stages, starting from the outer ordinary person and ending with the Dharma Cloud Bhumi, are divided into six: First, the outer ordinary person, who follows imagination and seeks, is called aspiration based on imagination. Second, in the ten stages of faith, true faith has already been accomplished. Approaching and conforming with faith is called aspiration based on faith. Third, in the stage of habitual nature, true understanding has been accomplished. Approaching and conforming with understanding is called aspiration based on understanding. Fourth, in the stage of nature, true practice has been accomplished. Approaching and directing with practice is called aspiration based on practice. Fifth, in the stage of understanding and practice, as the path of observation is established, approaching and conforming with the mind of observation is called aspiration based on observation, also called aspiration based on the path. Sixth...
初地已上證行成就。證心趣順名為證發。發心之義略之云爾。
迴向義三門分別(釋名辨相一 修之所為二 約對余行辨定因異辨寬狹三)
第一釋名辨其體相。言迴向者。回己善法有所趣向。故名迴向。迴向不同。一門說三。一菩提回向。二眾生迴向。三實際迴向。菩提回曏者。是其趣求一切智心。回己所修一切善法趣求菩提一切種德。名菩提回向。眾生迴向者。是其深念眾生之心。念眾生故回己所修一切善法愿以與他。名眾生迴向。問曰。佛法無有自作他人受報。他亦無他作自己受果。菩薩何須回己善法施與他人。設令與之他人云何得此善利。釋言。佛法雖無自業他人受果。亦無他業自己受報。非無彼此互相助緣。以相助故得以己善回施於彼。以迴向故於未來世常能不捨。利益眾生助令修善。故須迴向。又復回向即是己家能化之因。迴向力故未來世中眾生見者敬順受法。即是己家能化之果。良以佛法自作自受故。須迴向以成己家能化之因。使未來世成就己家能化之果。堪能益物。三實際迴向。是厭有為求實之心。為滅有為趣求實際。以己善根回求平等如實法性。名實際迴向(此一門竟)。
次明修習迴向所為。何故修習菩提回向。所為有三。一者為去。二者為住。三為增廣善根。言為去者。一
【現代漢語翻譯】 現代漢語譯本 初地（Bodhisattva Bhumi，菩薩的第一個階段）及以上已經證得修行成就。證悟心意與正道相符，稱為『證發』。『發心』的意義大致如此。
迴向的意義從三個方面來分別：（一、解釋名稱，辨明體相；二、闡述修習迴向的目的；三、從與其他修行的對比來辨別迴向的因和異，以及寬泛和狹隘）。
第一，解釋名稱，辨明其體相。所謂『迴向』，就是將自己的善法轉向某個目標。因此稱為『迴向』。迴向有所不同，一門中說有三種：一、菩提回向；二、眾生迴向；三、實際迴向。菩提回向，是指追求一切智慧的心。將自己所修的一切善法轉向追求菩提（Bodhi，覺悟）的一切功德，稱為菩提回向。眾生迴向，是指深刻關懷眾生的心。因為關懷眾生，所以將自己所修的一切善法迴向，希望給予他人，稱為眾生迴向。有人問：佛法中沒有自己造業他人受報，也沒有他人造業自己受果的說法。菩薩為何要將自己的善法施與他人？即使給予他人，他人又如何能得到這種善利？回答說：佛法雖然沒有自己造業他人受果，也沒有他人造業自己受報的說法，但並非沒有彼此互相幫助的因緣。因為互相幫助，所以可以將自己的善行迴向施與他人。因為迴向的緣故，在未來世常常能夠不捨棄，利益眾生，幫助他們修善。所以需要回向。而且迴向就是自己能夠教化的因。因為迴向的力量，在未來世中，眾生見到自己會尊敬順從，接受佛法，這就是自己能夠教化的果。正因為佛法是自作自受，所以需要回向來成就自己能夠教化的因，使未來世成就自己能夠教化的果，能夠利益眾生。三、實際迴向，是厭惡有為法，追求真實的心。爲了滅除有為法，追求實際。將自己的善根迴向追求平等如實的法性（Dharmata，法的本性），稱為實際迴向（這一門結束）。
其次，說明修習迴向的目的。為何要修習菩提回向？目的有三個：一是爲了去除；二是爲了住留；三是爲了增廣善根。所謂『爲了去除』，一是...
【English Translation】 English version Those who have attained the stage of the first Bhumi (Bodhisattva Bhumi, the first stage of a Bodhisattva) and above have already achieved the accomplishment of practice. The realization of the mind aligning with the right path is called 'Zheng Fa'. The meaning of 'arising of the mind' is roughly as described.
The meaning of dedication (Parināmanā) is distinguished in three aspects: (1. Explaining the name and distinguishing its essence; 2. Elucidating the purpose of cultivating dedication; 3. Differentiating the causes and differences of dedication by comparing it with other practices, and distinguishing its breadth and narrowness).
First, explain the name and distinguish its essence. The so-called 'dedication' (Parināmanā) means turning one's own good deeds towards a certain goal. Therefore, it is called 'dedication'. Dedication is different, and one teaching speaks of three types: 1. Dedication to Bodhi (Bodhi, enlightenment); 2. Dedication to sentient beings; 3. Dedication to reality. Dedication to Bodhi refers to the mind that seeks all wisdom. Turning all the good deeds one has cultivated towards seeking all the virtues of Bodhi, is called dedication to Bodhi. Dedication to sentient beings refers to the heart that deeply cares for sentient beings. Because of caring for sentient beings, one dedicates all the good deeds one has cultivated, hoping to give them to others, and this is called dedication to sentient beings. Someone asks: In the Buddha's teachings, there is no saying that one's own karma is received by others, nor that others' karma is received by oneself. Why should a Bodhisattva give their own good deeds to others? Even if they give them to others, how can others obtain this benefit? The answer is: Although the Buddha's teachings do not say that one's own karma is received by others, nor that others' karma is received by oneself, it is not that there are no mutually assisting causes and conditions between each other. Because of mutual assistance, one can dedicate one's own good deeds to others. Because of dedication, one can always not abandon in future lives, benefit sentient beings, and help them cultivate goodness. Therefore, dedication is necessary. Moreover, dedication is the cause of one's own ability to transform. Because of the power of dedication, in future lives, sentient beings who see one will respect and obey, and accept the Dharma (Dharma, the teachings of the Buddha), which is the result of one's own ability to transform. Precisely because the Buddha's teachings are self-made and self-received, dedication is necessary to achieve the cause of one's own ability to transform, so that in future lives one can achieve the result of one's own ability to transform, and be able to benefit beings. 3. Dedication to reality is the mind that detests conditioned existence and seeks reality. In order to extinguish conditioned existence and seek reality, one dedicates one's own roots of goodness to seek the equal and true nature of Dharma (Dharmata, the nature of Dharma), which is called dedication to reality (this teaching ends).
Next, explain the purpose of cultivating dedication. Why cultivate dedication to Bodhi? There are three purposes: one is for removal; two is for abiding; and three is for increasing and expanding roots of goodness. The so-called 'for removal' is, firstly...
切凡夫心性樂有。若不迴向所修善法堅住三界不得出離。以迴向故令所修善出離諸有。故修迴向。言為住者。一切有為無常磨滅。若不迴向所修善根三有受報。受報已滅不得常住。以迴向故令所修善盡未來際常住不滅。故經中說。如海龍王注一滴雨欲令此雨經劫不滅。若經平地無由可得。降之大海經劫不盡。迴向如是。求菩提故令所修善常住不盡。言增廣者。為有修善局狹不多。為佛修善廣多無量。故修迴向。是義云何。菩提果德廣大無邊。用一善根回求彼。故於大菩提一一德邊皆有善生。一善迴向增廣既爾。一切善根迴向例然。是故經中宣說迴向以為大利。為是三義。故須修習菩提回向。何以故修習眾生迴向。所為亦三。一者為去。二者為住。三為增廣善根。言為去者。一切眾生心樂自樂。若不修此眾生迴向。得樂便住不能隨物在苦攝化。以迴向故得樂不住。常能隨物化益眾生。言為住者。若不修此眾生迴向。得寂即滅不肯住世饒益眾生。以迴向故常在世間。饒益眾生。為增廣者。自善狹。小曠益善多。為令諸善隨物廣多。故須修習。是義云何。如修一善用以回施一切眾生。眾生無邊令此一善增廣無邊。一善迴向增廣既爾。一切善根增廣例然。為是三義。是故修習眾生迴向。何故修習實際迴向。所為亦三。一者為去
【現代漢語翻譯】 現代漢語譯本 執著于凡夫的心性，樂於存在。如果不迴向所修的善法，就會堅固地停留在三界之內，無法脫離。因為迴向的緣故，能使所修的善法脫離各種存在（諸有）。所以要修習迴向。說到『爲了住』，一切有為法都是無常的，會消磨滅盡。如果不迴向所修的善根，就會在三有中承受果報。果報受完就滅盡，不能常住。因為迴向的緣故，能使所修的善法在未來無盡的時間裡常住不滅。所以經中說，如同海龍王注入一滴雨，想要讓這滴雨經歷劫數而不滅。如果落在平地上，是無法實現的。如果降入大海，經歷劫數也不會窮盡。迴向也是這樣，爲了求菩提的緣故，能使所修的善法常住不盡。說到『增廣』，因為有的修善侷限狹小，不多。爲了佛修的善廣大眾多無量，所以要修習迴向。這個道理是什麼呢？菩提果德廣大無邊，用一個善根迴向來求取它。所以在大的菩提的每一個功德方面，都有善產生。一個善的迴向增廣既然如此，一切善根的迴向也同樣如此。所以經中宣說迴向是大利益。爲了這三種意義，所以必須修習菩提回向。 為什麼要修習眾生迴向呢？所為的目的也有三個：一是『爲了去』，二是『爲了住』，三是『爲了增廣善根』。說到『爲了去』，一切眾生內心都喜歡自己的快樂。如果不修習這種眾生迴向，得到快樂就會停留在那裡，不能隨順眾生在苦難中進行攝受和教化。因為迴向的緣故，得到快樂也不會停留在那裡，常常能夠隨順眾生，利益眾生。說到『爲了住』，如果不修習這種眾生迴向，得到寂靜就會滅盡，不肯住在世間饒益眾生。因為迴向的緣故，常常在世間，饒益眾生。說到『爲了增廣』，自己的善狹小，利益眾生的善廣大眾多。爲了使各種善隨順眾生而廣大眾多，所以必須修習。這個道理是什麼呢？比如修習一個善，用它來回施給一切眾生。眾生無邊，使這一個善增廣無邊。一個善的迴向增廣既然如此，一切善根的增廣也同樣如此。爲了這三種意義，所以要修習眾生迴向。為什麼要修習實際迴向呢？所為的目的也有三個：一是『爲了去』。
【English Translation】 English version Clinging to the mind of an ordinary person, one delights in existence. If one does not dedicate the merits of one's cultivation, one will remain firmly within the Three Realms, unable to escape. Because of dedication (迴向, huíxiàng), one can cause the merits of one's cultivation to transcend all existences (諸有, zhū yǒu). Therefore, one should practice dedication. As for 'for abiding,' all conditioned phenomena are impermanent and subject to decay. If one does not dedicate the roots of goodness one has cultivated, one will receive retribution in the Three Realms (三有, sān yǒu). Once the retribution is exhausted, it will cease and cannot abide permanently. Because of dedication, one can cause the merits of one's cultivation to abide permanently without ceasing throughout the future. Therefore, it is said in the sutras that it is like the Dragon King of the Sea pouring a drop of rain, wishing to make this rain last for eons without disappearing. If it falls on flat ground, it cannot be achieved. If it falls into the ocean, it will not be exhausted even after eons. Dedication is like this. Because of seeking Bodhi (菩提, pútí), one can cause the merits of one's cultivation to abide permanently without ceasing. As for 'increasing,' it is because some cultivation of goodness is limited and small. For the Buddha, the cultivation of goodness is vast, numerous, and immeasurable. Therefore, one should practice dedication. What is the meaning of this? The merit and virtue of the Bodhi fruit are vast and boundless. Using a single root of goodness to dedicate and seek it. Therefore, on each aspect of the great Bodhi's virtues, goodness arises. Since the increase and expansion of a single dedication is like this, the dedication of all roots of goodness is the same. Therefore, it is proclaimed in the sutras that dedication is of great benefit. For these three meanings, one must practice dedication towards Bodhi. Why should one practice dedication towards sentient beings? The purpose is also threefold: first, 'for going forth'; second, 'for abiding'; and third, 'for increasing the roots of goodness.' As for 'for going forth,' all sentient beings delight in their own happiness. If one does not practice this dedication towards sentient beings, one will remain in happiness and be unable to follow beings in suffering to embrace and transform them. Because of dedication, one will not remain in happiness but will always be able to follow beings and benefit them. As for 'for abiding,' if one does not practice this dedication towards sentient beings, one will cease upon attaining tranquility and be unwilling to abide in the world to benefit sentient beings. Because of dedication, one will always be in the world, benefiting sentient beings. As for 'for increasing,' one's own goodness is narrow and small, while the goodness of benefiting sentient beings is vast and numerous. In order to make all kinds of goodness vast and numerous according to beings, one must practice dedication. What is the meaning of this? For example, one cultivates a single goodness and uses it to dedicate to all sentient beings. Sentient beings are boundless, causing this single goodness to increase boundlessly. Since the increase and expansion of a single dedication is like this, the increase and expansion of all roots of goodness is the same. For these three meanings, one should practice dedication towards sentient beings. Why should one practice dedication towards reality (實際, shíjì)? The purpose is also threefold: first, 'for going forth.'
。二者為住。三為增廣善根。言為去者。一切眾生心性取著。若不修此實際迴向。所修善根隨有繫著不能捨離。以迴向故令所修善舍相出離。故須修習。言為住者。情相之法性自浮危。依之起善磨滅不住。要與理合方得固安。故經說言。以法常故諸佛亦常。為令諸善合理常住。故須修習。為增廣者。隨相修善局狹不多。行與理冥方乃廣大。如理無邊。是故菩薩為令所修諸善如理廣大。是故修習。所為如是(此二門竟)。
次對余行辨其同異寬狹之義。先辨同異。問曰。願心亦愿菩提。愿利眾生。愿證實際。與三迴向有何差別。釋言。此二有同有異。所愿修所向三義不殊。故說為同。所言異者真爾悕求。名之為愿。挾善趣彼說為迴向。次辨寬狹。問曰。迴向遍回眾善。精進之心通策諸行。何者為寬。釋言。此二雖並通遍。迴向恒寬。精進恒狹。何故如是。精進但策未生諸善。故名為狹。迴向通回已起未起一切善法。故名為寬。問曰。隨此寬迴向邊有精進否。答言。亦有問。此精進與迴向俱。何為不寬。答曰。精進雖復與彼寬迴向俱。而彼迴向通回三世一切善法。故得名寬。精進但策未生迴向。不策所迴向已起善法。故說為狹。問曰。若言精進之心但策未生不策已生一切善者。四正勤中已生善法方便令廣。云何說言
【現代漢語翻譯】 現代漢語譯本：這二者是爲了安住，三是爲了增廣善根。所說的『爲了去除』，是指一切眾生的心性執著。如果不修習這種實際的迴向，所修的善根就會被繫縛而不能捨離。因為迴向的緣故，能使所修的善根舍離相而出離，所以需要修習。所說的『爲了安住』，是指情相之法，其自性是浮動而危險的，依附於它所產生的善會磨滅而不能安住。一定要與真理相合，才能穩固安住。所以經中說：『因為法是常住的，所以諸佛也是常住的。』爲了使各種善行與真理相合而常住，所以需要修習。所說的『爲了增廣』，是指隨順現象修善，其範圍是侷限而狹小的，不多。行為與真理相契合，才能廣大。如真理一般無邊無際。因此，菩薩爲了使所修的各種善行如真理一般廣大，所以修習迴向。所為就是這樣（這兩個門講完了）。 接下來，針對其他修行來辨別它們的同異和寬狹之義。首先辨別同異。問：願心也愿菩提（覺悟），愿利益眾生，愿證得實際（真如實相），這與三種迴向有什麼差別？答：這二者有相同之處，也有不同之處。所愿、所修、所趨向這三方面的意義沒有差別，所以說是相同的。所說的不同之處在於，真誠地希求，稱之為『愿』；挾帶著善行趨向于彼岸，稱之為『迴向』。接下來辨別寬狹。問：迴向普遍地迴向各種善行，精進之心貫通策勵各種修行，哪個更為寬廣？答：這二者雖然都貫通普遍，但迴向總是寬廣的，精進總是狹窄的。為什麼這樣說呢？精進只是策勵尚未產生的各種善行，所以稱為狹窄。迴向貫通迴向已經產生和尚未產生的一切善法，所以稱為寬廣。問：隨著這種寬廣的迴向，是否也有精進呢？答：也有。問：這種精進與迴向同時存在，為什麼不寬廣呢？答：精進雖然與寬廣的迴向同時存在，但迴向貫通迴向三世一切善法，所以能夠稱為寬廣。精進只是策勵尚未產生的迴向，不策勵所迴向的已經產生的善法，所以說是狹窄的。問：如果說精進之心只是策勵尚未產生的，不策勵已經產生的一切善法，那麼四正勤（四種正確的努力）中，已經產生的善法要方便使之增長，又該怎麼說呢？
【English Translation】 English version: These two are for abiding, and three are for increasing good roots. What is meant by 'for removing' is the clinging of all sentient beings' minds. If one does not cultivate this actual dedication, the good roots cultivated will be bound and cannot be relinquished. Because of the dedication, it enables the cultivated good roots to abandon attachment and be liberated, therefore it is necessary to cultivate. What is meant by 'for abiding' is that the nature of phenomenal appearances is floating and dangerous. The good that arises from relying on it will be extinguished and cannot abide. It must be in accordance with the truth to be firmly established. Therefore, the sutra says: 'Because the Dharma is constant, the Buddhas are also constant.' In order to make all good deeds accord with the truth and abide constantly, it is necessary to cultivate. What is meant by 'for increasing' is that cultivating good according to phenomena is limited and narrow, not much. When conduct is in harmony with the truth, it becomes vast. Like the truth, it is boundless. Therefore, Bodhisattvas cultivate dedication in order to make all the good they cultivate as vast as the truth. This is what it is for (these two doors are finished). Next, in relation to other practices, distinguish their similarities, differences, breadth, and narrowness. First, distinguish similarities and differences. Question: The vow mind also vows for Bodhi (enlightenment), vows to benefit sentient beings, and vows to realize actuality (Tathata, the true suchness). What is the difference between this and the three dedications? Answer: These two have similarities and differences. The meaning of what is vowed, what is cultivated, and what is directed towards is not different, so they are said to be the same. What is said to be different is that sincerely seeking is called 'vow'; carrying good deeds towards the other shore is called 'dedication'. Next, distinguish breadth and narrowness. Question: Dedication universally dedicates all kinds of good deeds, and the mind of diligence thoroughly encourages all practices. Which is broader? Answer: Although these two both thoroughly pervade, dedication is always broader, and diligence is always narrower. Why is this so? Diligence only encourages various good deeds that have not yet arisen, so it is called narrow. Dedication thoroughly dedicates all good dharmas that have already arisen and have not yet arisen, so it is called broad. Question: Along with this broad dedication, is there also diligence? Answer: Yes, there is. Question: This diligence exists simultaneously with dedication, why is it not broad? Answer: Although diligence exists simultaneously with broad dedication, dedication thoroughly dedicates all good dharmas of the three times, so it can be called broad. Diligence only encourages dedication that has not yet arisen, and does not encourage the good dharmas that have already arisen that are being dedicated, so it is said to be narrow. Question: If it is said that the mind of diligence only encourages what has not yet arisen and does not encourage all good dharmas that have already arisen, then in the Four Right Exertions (four correct efforts), the good dharmas that have already arisen should be facilitated to increase. How can you say that?
不策已生。釋言。彼說已生善法令增廣者。令已生善流類在於未來之者續起[蘇-生+(恙-心+皿)]添。令前增廣。非謂策修已生善體。策斷已惡義亦同然。迴向之義隨行異論。廣別難窮。今據一門辨之且爾。
金剛三昧義五門分別(釋名一 體性二 開合辨相三 就位分別四 有惑無惑五)
第一釋名。金剛三昧出涅槃經。言金剛者借喻名德。世間金剛有十四義。一能破義。如經中說。譬如金剛所擬之處。無不破壞。謂壞一切沙礫瓦石及諸鬼毒。三昧如是。能破一切煩惱業苦及諸外道魔怨等事。二清凈義。如世金剛體無瑕穢。三昧如是。體性清凈無諸垢穢。三體堅義。如世金剛自體堅固非物能俎三昧如是。不為一切煩惱業苦外道魔怨所能阻壞。四最勝義。如經中說。譬如金剛諸寶中勝。金剛三昧亦復如是。諸三昧中最為殊勝。五難測義。如經中說。譬如金剛一切世人無能平價。金剛三昧亦復如是。一切眾生諸天世人無能平量。六難得義。如世金剛貧窮之人所不能得。金剛三昧亦復如是。世間眾生所不能得。七勢力義。如轉輪王金剛輪寶飛行自在有大勢力。三昧亦復如是。具不思議六神通力。故經中說。菩薩住是金剛三昧及身如佛。遍滿十方恒河沙剎。又一念頃能至十方恒河沙界。如是等也。八能照
【現代漢語翻譯】 現代漢語譯本： 『不策已生』。釋義：他們說，對於已經產生的善法，要使其增長廣大；對於已經產生的善法之流，要使其在未來延續不斷，增添滋長，使其更加增長廣大。這裡說的不是要策修已經產生的善法本體，策斷已有的惡的道理也是一樣。迴向的意義隨著修行而有不同的論述，廣泛而細緻地區分起來難以窮盡。現在根據一個方面來辨析，暫且如此。
《金剛三昧義》五門分別（釋名一 體性二 開合辨相三 就位分別四 有惑無惑五）
第一，解釋名稱。「金剛三昧（Vajra-samādhi，堅固的禪定）」出自《涅槃經（Nirvana Sutra）》。說「金剛（Vajra，一種堅硬的寶石，常被用作比喻）」是借用比喻來命名其功德。世間的金剛有十四種含義：一，能破義。如經中所說：『譬如金剛所擬之處，無不破壞。』指的是能破壞一切沙礫瓦石以及各種鬼怪毒害。三昧也是這樣，能破除一切煩惱、業障、痛苦以及各種外道、魔怨等事。二，清凈義。如世間的金剛，其本體沒有瑕疵污穢。三昧也是這樣，其體性清凈，沒有各種垢穢。三，體堅義。如世間的金剛，其自體堅固，沒有東西能夠摧毀。三昧也是這樣，不會被一切煩惱、業障、痛苦、外道、魔怨所阻礙破壞。四，最勝義。如經中所說：『譬如金剛，在各種寶物中最為殊勝。』金剛三昧也是這樣，在各種三昧中最為殊勝。五，難測義。如經中所說：『譬如金剛，一切世人都無法評估其價值。』金剛三昧也是這樣，一切眾生、諸天世人都無法衡量其價值。六，難得義。如世間的金剛，貧窮的人無法得到。金剛三昧也是這樣，世間眾生難以獲得。七，勢力義。如轉輪王（Chakravartin，擁有金輪的理想統治者）的金剛輪寶，飛行自在，有強大的勢力。三昧也是這樣，具備不可思議的六神通力。所以經中說：『菩薩（Bodhisattva，追求覺悟的修行者）住于這種金剛三昧，其身如佛（Buddha，覺悟者），遍滿十方恒河沙數的世界。』又，一念之間能到達十方恒河沙數的世界，像這樣等等。八，能照
【English Translation】 English version: 'Not to urge what has already arisen.' Explanation: They say that for good dharmas (laws/teachings) that have already arisen, one should cause them to increase and expand; for the stream of good dharmas that have already arisen, one should cause them to continue uninterruptedly in the future, adding and nourishing them, causing them to increase and expand even more. This does not mean to urge the cultivation of the substance of good that has already arisen; the principle of severing existing evil is the same. The meaning of dedication (of merit) varies with practice, and it is difficult to exhaustively distinguish them in detail. Now, based on one aspect to analyze it, let it be so for now.
The Fivefold Differentiation of the Vajra-samādhi (Explanation of Name 1, Substance 2, Differentiation of Opening and Closing Aspects 3, Differentiation Based on Position 4, With or Without Delusion 5)
First, explaining the name. 'Vajra-samādhi (堅固的禪定)' comes from the Nirvana Sutra (涅槃經). Saying 'Vajra (金剛)' is using a metaphor to name its virtues. The worldly vajra has fourteen meanings: One, the meaning of being able to break. As it says in the sutra: 'For example, wherever a vajra is aimed, there is nothing that it does not destroy.' This refers to being able to destroy all sand, gravel, tiles, stones, and various ghosts and poisons. Samādhi (三昧) is also like this, able to destroy all afflictions, karmic obstacles, suffering, and various external paths, demonic enemies, and so on. Two, the meaning of purity. Like the worldly vajra, its substance has no flaws or impurities. Samādhi is also like this, its nature is pure, without any defilements. Three, the meaning of firmness. Like the worldly vajra, its own substance is firm, and nothing can destroy it. Samādhi is also like this, it will not be obstructed or destroyed by all afflictions, karmic obstacles, suffering, external paths, or demonic enemies. Four, the meaning of being the most excellent. As it says in the sutra: 'For example, the vajra is the most excellent among all treasures.' Vajra-samādhi is also like this, it is the most excellent among all samādhis. Five, the meaning of being difficult to fathom. As it says in the sutra: 'For example, no one in the world can assess the value of a vajra.' Vajra-samādhi is also like this, no sentient being, deva (god), or person in the world can measure its value. Six, the meaning of being difficult to obtain. Like the worldly vajra, poor people cannot obtain it. Vajra-samādhi is also like this, it is difficult for sentient beings in the world to obtain. Seven, the meaning of power. Like the vajra wheel treasure of a Chakravartin (轉輪王), it flies freely and has great power. Samādhi is also like this, possessing inconceivable six supernatural powers. Therefore, it says in the sutra: 'A Bodhisattva (菩薩) abiding in this Vajra-samādhi, their body is like a Buddha (佛), pervading the ten directions and as many worlds as there are sands in the Ganges River.' Moreover, in a single thought, they can reach as many worlds as there are sands in the Ganges River in the ten directions, and so on. Eight, able to illuminate
義。如世金剛光明清凈能有所照。金剛三昧亦復如是。能放智光照窮法界。故經說言。菩薩得是金剛定目一切皆見明瞭無障。九不定義。如經中說。譬如金剛若置日中色則不定。金剛三昧亦復如是。以此定力能於十方現種種身而無定相。十者主義。如轉輪王金剛輪寶為眾寶主。一切諸寶悉皆隨從。亦如輪王為諸一切小王隨從。金剛三昧亦復如是。為諸行主一切諸行悉皆隨從。十一能集義。如世金剛若有得者一切寶物自然聚集。金剛三昧亦復如是。若有得者一切種德自然而集。十二能益義。如世金剛能益貧人。金剛三昧亦復如是。能益眾生。十三莊嚴義。如世金剛能嚴身首。金剛三昧亦復如是。能嚴行者法身之首。十四無分別義。如世金剛雖具眾德而無分別。金剛三昧亦復如是。雖有所作而無分別。故經說言。菩薩住是金剛三昧雖見眾生無眾生想。雖見諸法而無法想。雖有所斷而無斷想。雖有所作而無作想。菩薩行德具是眾義如世金剛。是故就喻名曰金剛。言三昧者。是外國語此云正定。心體寂靜離於邪亂。故曰三昧。名義如是(此一門竟)。
次辨體性。于中有二。一就心法分別。二就心體分別言心法者。所謂一切諸心數法。今此三昧諸心法中用慧為體。觀理斷結唯慧能故。是何等慧。小乘法中四諦之慧。緣覺
【現代漢語翻譯】 現代漢語譯本 義。如同世間的金剛光明清凈，能夠照亮一切。金剛三昧（Vajra Samadhi，指像金剛一樣堅固不壞的禪定）也是如此，能夠放出智慧之光，照遍整個法界。所以經書上說，菩薩得到這種金剛定，眼睛能夠清楚地看到一切，沒有任何障礙。 九、不定義。如經中所說，譬如金剛如果放在太陽下，顏色就不固定。金剛三昧也是如此，憑藉這種定力，能夠在十方顯現種種身形，而沒有固定的相狀。 十、主義。如同轉輪聖王的金剛輪寶是所有寶物的主宰，一切寶物都跟隨它。也像輪王被所有小國王跟隨一樣。金剛三昧也是如此，是所有修行的主導，一切修行都跟隨它。 十一、能集義。如同世間的金剛，如果有人得到它，一切寶物自然聚集。金剛三昧也是如此，如果有人得到它，一切功德自然聚集。 十二、能益義。如同世間的金剛能夠利益貧窮的人。金剛三昧也是如此，能夠利益眾生。 十三、莊嚴義。如同世間的金剛能夠莊嚴頭和身體。金剛三昧也是如此，能夠莊嚴修行者法身的首要部分。 十四、無分別義。如同世間的金剛雖然具備各種功德，卻沒有分別心。金剛三昧也是如此，雖然有所作為，卻沒有分別心。所以經書上說，菩薩安住于這種金剛三昧，雖然見到眾生，卻沒有眾生之想；雖然見到諸法，卻沒有法之想；雖然有所斷除，卻沒有斷除之想；雖然有所作為，卻沒有作為之想。菩薩的修行功德具備這些意義，就像世間的金剛一樣。所以就用比喻，稱之為金剛。所謂三昧，是外國語，這裡翻譯為『正定』。心體寂靜，遠離邪念和混亂，所以叫做三昧。名義就是這樣（這一門結束）。
接下來辨析體性。其中分為兩部分：一是就心法來分別，二是就心體來分別。所謂心法，就是指一切心所法。現在這種三昧，在各種心法中，以智慧為體。觀察真理，斷除煩惱，只有智慧才能做到。這是什麼樣的智慧呢？小乘佛法中的四諦之慧，緣覺
【English Translation】 English version Meaning. Just as worldly Vajra (diamond) is bright, pure, and can illuminate, so too is Vajra Samadhi (Vajra Samadhi, referring to a state of meditation as firm and indestructible as a diamond). It can emit the light of wisdom, illuminating the entire Dharma Realm. Therefore, the scriptures say that when a Bodhisattva attains this Vajra Samadhi, their eyes can clearly see everything without any obstruction. Nine, Non-definition. As it is said in the scriptures, for example, if a Vajra is placed in the sun, its color will not be fixed. Vajra Samadhi is also like this; with this power of Samadhi, it can manifest various forms in the ten directions without a fixed appearance. Ten, Lordship. Just as the Vajra Wheel Jewel of a Chakravartin (Universal Monarch) is the master of all treasures, and all treasures follow it, just as the Chakravartin is followed by all the lesser kings, so too is Vajra Samadhi the leader of all practices, and all practices follow it. Eleven, Ability to Gather. Just as worldly Vajra, if someone obtains it, all treasures will naturally gather, so too is Vajra Samadhi. If someone obtains it, all kinds of virtues will naturally gather. Twelve, Ability to Benefit. Just as worldly Vajra can benefit the poor, so too is Vajra Samadhi able to benefit sentient beings. Thirteen, Ornamentation. Just as worldly Vajra can adorn the head and body, so too is Vajra Samadhi able to adorn the foremost part of the Dharma body of a practitioner. Fourteen, Non-Discrimination. Just as worldly Vajra, although possessing various virtues, has no discrimination, so too is Vajra Samadhi. Although it acts, it has no discrimination. Therefore, the scriptures say that when a Bodhisattva dwells in this Vajra Samadhi, although they see sentient beings, they have no thought of sentient beings; although they see all dharmas, they have no thought of dharmas; although they cut off something, they have no thought of cutting off; although they act, they have no thought of acting. The Bodhisattva's virtuous conduct embodies these meanings, just like worldly Vajra. Therefore, it is called Vajra by way of analogy. The term 'Samadhi' is a foreign word, translated here as 'Right Concentration'. The mind-essence is tranquil, free from evil thoughts and confusion, hence it is called Samadhi. Such is the meaning of the name (this section ends).
Next, we analyze the essence. This is divided into two parts: first, to distinguish based on mental dharmas (citta-dharmas), and second, to distinguish based on the mind-essence (citta-dhatu). What are mental dharmas? They refer to all mental factors (citta-caitta). Now, in this Samadhi, among the various mental dharmas, wisdom (prajna) is taken as the essence. Only wisdom can observe the truth and cut off afflictions. What kind of wisdom is this? The wisdom of the Four Noble Truths in the Hinayana (Smaller Vehicle) teachings, the Pratyekabuddha
法中十二緣慧。大乘法中了達法界如實慧也。體性如是。若論眷屬曠備法界一切種德。問曰。若此體是慧者何故經中說為三昧。釋有四義。一諸心數法更相受名。如四念處體實是慧。而名爲念。此亦如是。二從伴稱。是金剛慧共定相隨。故從伴目說為三昧。良以散慧無所成辦。即定之慧堪有所能故。此金剛從伴名矣。三就能為名。是金剛慧能令諸行正定不動。故從功能名曰三昧四隨義受稱。是金剛慧體含多義。于中含有正定安固不動之義。故曰三昧。心法如是。次就心體言其體性。心別有三。一者事識。所謂六識緣事之心。二者妄識。亦名業識亦名現識。所謂第七虛妄之心。三者真識。所謂第八如來藏心。小乘金剛用彼分別事識為體。於事識中第六意識。分別觀解能斷四住。不為四住煩惱所壞。故曰金剛。大乘法中金剛有二。一緣治金剛。二者真證。緣治金剛妄識為體。于妄識中觀空之解。能除闇障不為闇惑之所破壞。故曰金剛。真證金剛真識為體。真識之心本性清凈。空義隱覆遂成垢染。息除妄染心凈照明。照明凈慧證法本如。不見一法可起妄想。不起妄故能除闇惑。不為惑障之所破壞。故名金剛。以是金剛體是真故。故經中說以為佛性智印三昧首楞嚴等。體性如是(此二門竟)。
次辨其相。先就毗曇開合
【現代漢語翻譯】 現代漢語譯本：法中的十二緣慧，指的是大乘佛法中通達法界實相的智慧。它的體性和本然狀態就是如此。如果論及其眷屬，則廣泛具備法界一切種類的功德。有人問：『如果這個本體是智慧，為什麼經典中說它是三昧（Samadhi，禪定）呢？』解釋有四種含義：第一，各種心所法互相接受名稱。例如四念處（Four foundations of mindfulness）的本體實際上是智慧，卻被稱為『念』。這裡的情況也是如此。第二，從伴隨者來稱呼。這種金剛慧與禪定相互伴隨，因此從伴隨者角度稱其為三昧。這是因為散亂的智慧無法成就任何事情，只有在禪定中的智慧才能有所作為，所以這種金剛慧是從伴隨者而得名。第三，從功能來命名。這種金剛慧能夠使各種行為正定不動，因此從其功能上稱之為三昧。第四，隨順意義來接受稱呼。這種金剛慧本體包含多種意義，其中含有正定、安穩、不動的含義，所以稱為三昧。心法就是這樣。接下來就心的本體來說明其體性。心可以分為三種：第一種是事識，也就是六識（Six consciousnesses）緣取事物的心。第二種是妄識，也稱為業識或現識，也就是第七識（Seventh consciousness），虛妄的心。第三種是真識，也就是第八識（Eighth consciousness），如來藏心（Tathagatagarbha）。小乘佛法中的金剛以分別事識為本體，在事識中，第六意識（Sixth consciousness）通過分別觀察和理解，能夠斷除四住地煩惱（Four abodes of affliction），不被四住地煩惱所破壞，所以稱為金剛。大乘佛法中的金剛有兩種：第一種是緣治金剛，第二種是真證金剛。緣治金剛以妄識為本體，在妄識中，觀空的理解能夠去除黑暗的障礙，不被黑暗的迷惑所破壞，所以稱為金剛。真證金剛以真識為本體，真識的心本來清凈，但空性的意義被隱蔽覆蓋，於是形成了垢染。息滅去除虛妄的染污，心就清凈而光明，光明清凈的智慧證悟法的本來如是，不見任何一種法可以生起妄想。因為不生起妄想，所以能夠去除黑暗的迷惑，不被迷惑的障礙所破壞，因此稱為金剛。因為這種金剛的本體是真實的，所以經典中說它是佛性（Buddha-nature）、智印（Seal of wisdom）、三昧（Samadhi）、首楞嚴（Śūraṅgama）等。它的體性就是這樣（以上兩門結束）。 接下來辨別它的相狀。首先就毗曇（Abhidharma）的開合（展開與收攝）進行說明。
【English Translation】 English version: The twelve wisdoms of conditions in Dharma refer to the wisdom in Mahayana Buddhism that understands the true nature of Dharmadhatu (realm of phenomena). Its essence and inherent state are such. If we talk about its retinue, it extensively possesses all kinds of virtues of Dharmadhatu. Someone asks: 'If this entity is wisdom, why do the scriptures say it is Samadhi (concentration)?' There are four meanings in the explanation: First, various mental functions accept names from each other. For example, the essence of the Four Foundations of Mindfulness is actually wisdom, but it is called 'mindfulness'. The situation here is also like this. Second, it is named after its companions. This Vajra Wisdom accompanies Samadhi, so it is called Samadhi from the perspective of its companions. This is because scattered wisdom cannot accomplish anything; only wisdom in Samadhi can achieve something, so this Vajra is named after its companions. Third, it is named after its function. This Vajra Wisdom can make various actions fixed and unmoving, so it is called Samadhi from its function. Fourth, it accepts the name according to its meaning. This Vajra Wisdom contains multiple meanings in its essence, including the meanings of right concentration, stability, and immovability, so it is called Samadhi. This is how mental Dharma is. Next, regarding the essence of the mind, there are three types of mind: The first is cognitive consciousness, which is the mind of the six consciousnesses perceiving things. The second is deluded consciousness, also known as karma consciousness or manifest consciousness, which is the seventh consciousness, the illusory mind. The third is true consciousness, which is the eighth consciousness, the Tathagatagarbha (Buddha-womb). The Vajra in Hinayana Buddhism takes the discriminating cognitive consciousness as its essence. In cognitive consciousness, the sixth consciousness, through discriminating observation and understanding, can cut off the Four Abodes of Affliction and is not destroyed by the Four Abodes of Affliction, so it is called Vajra. There are two types of Vajra in Mahayana Buddhism: the first is the Vajra of Causal Treatment, and the second is the Vajra of True Realization. The Vajra of Causal Treatment takes deluded consciousness as its essence. In deluded consciousness, the understanding of emptiness can remove the darkness of obstacles and is not destroyed by the delusion of darkness, so it is called Vajra. The Vajra of True Realization takes true consciousness as its essence. The mind of true consciousness is originally pure, but the meaning of emptiness is hidden and covered, thus forming defilements. Ceasing and removing the defilements of delusion, the mind becomes pure and bright. The bright and pure wisdom realizes the original suchness of Dharma, and does not see any Dharma that can give rise to delusion. Because it does not give rise to delusion, it can remove the darkness of delusion and is not destroyed by the obstacles of delusion, so it is called Vajra. Because the essence of this Vajra is true, the scriptures say that it is Buddha-nature, Seal of Wisdom, Samadhi, Śūraṅgama, etc. Its essence is like this (end of these two sections). Next, we will distinguish its characteristics. First, we will explain the opening and closing (expansion and contraction) of the Abhidharma.
辨相。毗曇法中義別兩門。一唯分取非想地中修道無礙。以為金剛。第二通取非想地中見修兩治。以為金剛。先就初義開合辨相。總之唯一修道無礙。或分為二。一者法智。二者比智。言法智者。謂欲界中滅道法智。此能治非想修惑。是故說之為金剛也。何故唯取滅道法智不取苦集。釋言。欲界滅道二境細于非想所受境界。觀細離粗。是故觀彼欲界滅道。能除非想修道之結。欲界苦集粗于非想。觀粗境界不能離細。是故不取苦集法智為金剛也。言比智者。所謂苦集滅道比智。此比智中分取非想對治無礙為金剛矣。或分十三。滅道法法智即以為二。苦集及道三比為三。通前令說五滅比有八。謂觀初禪乃至非想八地中滅合為八也。以此通前合為十三。問曰。道比何不分八。唯分滅比。釋言。上界八地之道是有為法。互相因起故合觀之為一道比。上八地滅是無為法。隨其所滅分別各異。不相因起故別觀之。或復開分為五十二。如雜心說。前十三智但觀諦理。一一智中皆四行觀。是故離分有五十二。何者四行。如前四諦章中廣釋。苦下有四。謂苦無常空與無我。乃至道下道如跡乘是其四也。或分八十。如雜心說。此之八十根本二十。何者是乎。即就向前十三智中開道比智。以之為八。謂觀上界八地道故。以此通余合有二十。此
【現代漢語翻譯】 現代漢語譯本 辨別『相』（laksana）。在阿毗達磨（Abhidharma，論藏）的法義中，有兩種不同的解釋。第一種只選取『非想非非想處地』（Nevasaññānāsaññāyatana，既非有想也非無想處）中修道時沒有障礙的智慧，作為『金剛』（vajra，比喻堅固銳利的智慧）。第二種則普遍選取『非想非非想處地』中，見道和修道兩種斷除煩惱的智慧，作為『金剛』。
首先，根據第一種解釋，來開合辨別『相』。總的來說，只有修道時沒有障礙的智慧才能稱為『金剛』。或者可以分為兩種：一是『法智』（dharma-jñāna，對法的如實知），二是『比智』（anvaya-jñāna，類比推理的智慧）。
所謂『法智』，指的是欲界（Kāmadhātu，眾生有慾望的生存領域）中的滅諦（Nirodha Satya，寂滅的真理）和道諦（Mārga Satya，通往寂滅的道路）的法智。這種智慧能夠對治『非想非非想處地』的修惑（bhāvanā-kilesa，修道過程中產生的煩惱），因此被稱為『金剛』。為什麼只選取滅諦和道諦的法智，而不選取苦諦（Dukkha Satya，痛苦的真理）和集諦（Samudaya Satya，痛苦的根源）的法智呢？
解釋說，欲界的滅諦和道諦，比『非想非非想處地』所感受的境界更為微細。觀察微細的境界可以遠離粗糙的境界。因此，觀察欲界的滅諦和道諦，能夠斷除非想非非想處地的修道之結（saṃyojana，束縛）。欲界的苦諦和集諦，比『非想非非想處地』更為粗糙。觀察粗糙的境界不能遠離微細的境界。因此，不選取苦諦和集諦的法智作為『金剛』。
所謂『比智』，指的是苦諦、集諦、滅諦、道諦的比智。這種比智中，選取對治『非想非非想處地』的無礙智慧作為『金剛』。
或者可以分為十三種。滅諦和道諦的法智，就作為兩種。苦諦、集諦以及道諦的三種比智，就作為三種。加上前面的兩種，總共是五種。滅諦的比智有八種，指的是觀察初禪（prathama dhyāna）乃至『非想非非想處地』這八個禪定境界中的滅諦，合起來就是八種。把這些加起來，總共是十三種。
有人問：為什麼道諦的比智不分為八種，而只分滅諦的比智呢？
解釋說，上界八地（指色界和無色界的八個禪定境界）的道諦是有為法（saṃskṛta，因緣和合而成的法），互相因起，所以合起來觀察為一個道諦的比智。上界八地的滅諦是無為法（asaṃskṛta，非因緣和合而成的法），隨著所滅的煩惱不同而各有差別，不互相因起，所以分別觀察。
或者可以進一步分為五十二種，如《雜心論》（Saṃyuktabhidharmahṛdayaśāstra）所說。前面的十三種智慧只是觀察四諦的道理，每一種智慧中都有四種行相的觀照。因此，分開來就有五十二種。哪四種行相呢？如前面四諦章中詳細解釋的。苦諦下有四種行相，即苦、無常（anitya）、空（śūnya）與無我（anātman）。乃至道諦下有道、如、跡、乘這四種行相。
或者可以分為八十種，如《雜心論》所說。這八十種智慧的根本是二十種。哪二十種呢？就是從前面的十三種智慧中，把道諦的比智分開，作為八種，指的是觀察上界八地的道諦。把這些加到其餘的智慧中，總共有二十種。
【English Translation】 English version Discriminating Characteristics (laksana). In the Abhidharma (collection of philosophical treatises), there are two different interpretations regarding the meaning. The first only selects the unobstructed wisdom during cultivation in the 'Sphere of Neither Perception Nor Non-Perception' (Nevasaññānāsaññāyatana, the state of neither having nor not having perception) as 'Vajra' (vajra, a metaphor for firm and sharp wisdom). The second generally selects both the wisdom of the Path of Seeing and the Path of Cultivation in the 'Sphere of Neither Perception Nor Non-Perception' to eliminate afflictions, as 'Vajra'.
First, based on the first interpretation, let's analyze and differentiate the characteristics. In general, only the unobstructed wisdom during cultivation can be called 'Vajra'. Or it can be divided into two types: one is 'Dharma-knowledge' (dharma-jñāna, knowledge of the true nature of phenomena), and the other is 'Inferential knowledge' (anvaya-jñāna, wisdom of analogical reasoning).
The so-called 'Dharma-knowledge' refers to the Dharma-knowledge of Cessation (Nirodha Satya, the truth of cessation) and the Path (Mārga Satya, the path to cessation) in the Desire Realm (Kāmadhātu, the realm of beings with desires). This wisdom can counteract the afflictions of cultivation (bhāvanā-kilesa, afflictions arising during cultivation) in the 'Sphere of Neither Perception Nor Non-Perception', so it is called 'Vajra'. Why only select the Dharma-knowledge of Cessation and the Path, and not the Dharma-knowledge of Suffering (Dukkha Satya, the truth of suffering) and Origin (Samudaya Satya, the origin of suffering)?
It is explained that the Cessation and the Path in the Desire Realm are more subtle than the experienced realm of the 'Sphere of Neither Perception Nor Non-Perception'. Observing the subtle can lead to detachment from the coarse. Therefore, observing the Cessation and the Path in the Desire Realm can sever the bonds (saṃyojana, fetters) of cultivation in the 'Sphere of Neither Perception Nor Non-Perception'. Suffering and Origin in the Desire Realm are coarser than the 'Sphere of Neither Perception Nor Non-Perception'. Observing the coarse cannot lead to detachment from the subtle. Therefore, the Dharma-knowledge of Suffering and Origin is not selected as 'Vajra'.
The so-called 'Inferential knowledge' refers to the inferential knowledge of Suffering, Origin, Cessation, and the Path. Among this inferential knowledge, the unobstructed wisdom that counteracts the 'Sphere of Neither Perception Nor Non-Perception' is selected as 'Vajra'.
Or it can be divided into thirteen types. The Dharma-knowledge of Cessation and the Path are considered as two types. The three types of inferential knowledge of Suffering, Origin, and the Path are considered as three types. Adding the previous two types, there are a total of five types. There are eight types of inferential knowledge of Cessation, referring to the observation of Cessation in the eight meditative states from the First Dhyana (prathama dhyāna) to the 'Sphere of Neither Perception Nor Non-Perception', which together make eight types. Adding these together, there are a total of thirteen types.
Someone asks: Why is the inferential knowledge of the Path not divided into eight types, but only the inferential knowledge of Cessation is divided?
It is explained that the Path in the eight realms of the higher realms (referring to the eight meditative states of the Form Realm and the Formless Realm) is conditioned (saṃskṛta, formed by causes and conditions), arising from each other, so they are observed together as one inferential knowledge of the Path. The Cessation in the eight realms of the higher realms is unconditioned (asaṃskṛta, not formed by causes and conditions), differing according to the afflictions that are ceased, not arising from each other, so they are observed separately.
Or it can be further divided into fifty-two types, as stated in the Saṃyuktabhidharmahṛdayaśāstra (Miscellaneous Abhidharma Heart Treatise). The previous thirteen types of wisdom only observe the principles of the Four Noble Truths, and each wisdom has four aspects of contemplation. Therefore, when separated, there are fifty-two types. What are the four aspects? As explained in detail in the previous chapter on the Four Noble Truths. Under Suffering, there are four aspects: suffering, impermanence (anitya), emptiness (śūnya), and non-self (anātman). And under the Path, there are the four aspects: path, suchness, track, and vehicle.
Or it can be divided into eighty types, as stated in the Saṃyuktabhidharmahṛdayaśāstra. The root of these eighty types of wisdom is twenty types. What are the twenty types? It is to separate the inferential knowledge of the Path from the previous thirteen types of wisdom, considering it as eight types, referring to the observation of the Path in the eight realms of the higher realms. Adding these to the remaining wisdom, there are a total of twenty types.
二十智各四行觀。故有八十。一義如是。次就非想見修兩治開合辨相。總之唯一非想對治。或分為二。一非想地見道對治。二非想地修道對治。或分為三。一者比忍。二者法智。三者比智。初一對治非想見惑。后二對治非想修惑。或分十三。如雜心說。非想地中見惑對治有四比忍。修惑對治有九無礙。是故通合有十三也。或復開分為四十五。何者是乎。非想地中見道對治有四比忍。修道對治有四十一。通前合為四十五也。何者是其修道之中四十一乎。滅道法智即以為二。苦集及道三種比智通前為五。滅比智中有三十六。通前合為四十一也。何者是其滅比智中三十六種別觀上界八地之滅有其八智。謂觀初禪乃至非想對治之滅。二二合觀有其七智。三三合觀有其六智。四四合觀有其五智。五五合觀有其四智。六六合觀有其三智。七七合觀有其二智。八地合觀有其一智。從八至一通合有三十六也。或復分為一千四百九十二種金剛三昧。如雜心說。何者是乎。次前四十五金剛中。初四比忍各四行觀。即為十六。此之十六名數一定更不開分。后四十一修道對治各四行觀。即有一百六十四種。然此一百六十四種。一一皆治非想地中九品修惑。各分為九便有一千四百七十六數。通前見道十六比忍合有一千四百九十二也。問曰。何故見
【現代漢語翻譯】 現代漢語譯本 二十智各有四行觀，因此共有八十種觀行。第一種意義是這樣。接下來就非想地（Neither Perception nor Non-Perception）的見道和修道兩種對治，進行開合辨析。總的來說，只有一種非想地對治。或者分為兩種：一是非想地見道對治，二是非想地修道對治。或者分為三種：一是比忍（Kshanti-jnana，類智忍），二是法智（Dharma-jnana），三是比智（Anvaya-jnana，類智）。第一種對治非想地的見惑，后兩種對治非想地的修惑。或者分為十三種，如《雜心論》（Abhidharma-samuccaya）所說，非想地中的見惑對治有四種比忍，修惑對治有九種無礙解脫道（Anantarya-marga）。因此，總合起來有十三種。或者進一步開分為四十五種。這是什麼呢？非想地中見道對治有四種比忍，修道對治有四十一種，與前面的合併爲四十五種。這修道中的四十一種是什麼呢？滅道法智可以分為兩種。苦集及道三種比智，與前面的合併爲五種。滅比智中有三十六種，與前面的合併爲四十一種。這滅比智中的三十六種是什麼呢？分別觀察上界八地（Eight Realms of Form and Formless Realms）之滅，有八種智慧，即觀察初禪（First Dhyana）乃至非想地對治之滅。二二合觀有七種智慧，三三合觀有六種智慧，四四合觀有五種智慧，五五合觀有四種智慧，六六合觀有三種智慧，七七合觀有兩種智慧，八地合觀有一種智慧。從八到一，總合起來有三十六種。或者進一步分為一千四百九十二種金剛三昧（Vajra Samadhi），如《雜心論》所說。這是什麼呢？在前面的四十五種金剛三昧中，最初的四種比忍各有四行觀，即為十六種。這十六種名數是一定的，不再開分。後面的四十一種修道對治各有四行觀，即有一百六十四種。然而，這一百六十四種，每一種都對治非想地中的九品修惑，每一種分為九品，便有一千四百七十六種。與前面的見道十六比忍合併，共有一千四百九十二種。問：為什麼見
【English Translation】 English version Each of the twenty wisdoms has four aspects of contemplation, hence there are eighty. The first meaning is like this. Next, regarding the two antidotes of the Realm of Neither Perception nor Non-Perception (Neither Perception nor Non-Perception), namely the Path of Seeing and the Path of Cultivation, we analyze their distinctions through opening and closing. In general, there is only one antidote for the Realm of Neither Perception nor Non-Perception. Or it can be divided into two: one is the antidote for the Path of Seeing in the Realm of Neither Perception nor Non-Perception, and the other is the antidote for the Path of Cultivation in the Realm of Neither Perception nor Non-Perception. Or it can be divided into three: first, Kshanti-jnana (Kshanti-jnana, Wisdom of Endurance); second, Dharma-jnana (Dharma-jnana); and third, Anvaya-jnana (Anvaya-jnana, Subsequent Wisdom). The first one counteracts the delusions of the Path of Seeing in the Realm of Neither Perception nor Non-Perception, and the latter two counteract the delusions of the Path of Cultivation in the Realm of Neither Perception nor Non-Perception. Or it can be divided into thirteen, as stated in the Abhidharma-samuccaya (Abhidharma-samuccaya). In the Realm of Neither Perception nor Non-Perception, there are four Kshanti-jnanas to counteract the delusions of the Path of Seeing, and nine Anantarya-margas (Anantarya-marga, Paths of Immediate Release) to counteract the delusions of the Path of Cultivation. Therefore, combining them, there are thirteen. Or it can be further divided into forty-five. What are these? In the Realm of Neither Perception nor Non-Perception, there are four Kshanti-jnanas to counteract the Path of Seeing, and forty-one to counteract the Path of Cultivation, which combined with the previous ones, makes forty-five. What are these forty-one in the Path of Cultivation? Dharma-jnana of Cessation and the Path can be divided into two. The three Anvaya-jnanas of Suffering, Accumulation, and the Path, combined with the previous ones, make five. There are thirty-six in Anvaya-jnana of Cessation, which combined with the previous ones, makes forty-one. What are these thirty-six in Anvaya-jnana of Cessation? Observing the cessation of the Eight Realms of Form and Formless Realms (Eight Realms of Form and Formless Realms) separately, there are eight wisdoms, namely observing the cessation of the First Dhyana (First Dhyana) up to the Realm of Neither Perception nor Non-Perception. Observing two combined, there are seven wisdoms; observing three combined, there are six wisdoms; observing four combined, there are five wisdoms; observing five combined, there are four wisdoms; observing six combined, there are three wisdoms; observing seven combined, there are two wisdoms; observing eight realms combined, there is one wisdom. From eight to one, combining them, there are thirty-six. Or it can be further divided into one thousand four hundred and ninety-two Vajra Samadhis (Vajra Samadhi), as stated in the Abhidharma-samuccaya. What are these? Among the previous forty-five Vajra Samadhis, the first four Kshanti-jnanas each have four aspects of contemplation, which makes sixteen. These sixteen names are fixed and not further divided. The latter forty-one antidotes for the Path of Cultivation each have four aspects of contemplation, which makes one hundred and sixty-four. However, each of these one hundred and sixty-four counteracts the nine grades of delusions of Cultivation in the Realm of Neither Perception nor Non-Perception, and each divided into nine grades, makes one thousand four hundred and seventy-six. Combined with the previous sixteen Kshanti-jnanas of the Path of Seeing, there are a total of one thousand four hundred and ninety-two. Question: Why does the Path of Seeing
諦道中十六比忍不作九品。獨修道中各為九品。釋言。上界一切見惑通相斷治。以一品治治九品惑。是故不作九品別分。修惑隨別九品斷治。是故治道九品別分。此千四百九十二種從未來禪乃至四禪皆得具起。空處唯起四百六十八。何者是乎。於前四十五金剛中唯得起於十三種智。謂苦集道三種比智。滅比智中離合有十。別觀無色四地之滅。有其四智。二二合觀有其三智。三三合觀有其二智。四地合觀復有一智。是故滅智離合有十。通前三比合為十三。一一皆作四種行觀有五十二。一一皆治非想地中九品修惑為九無礙。便有四百六十八也。何故不起見道四忍。彼宗無色無見諦故。何故不起滅道法智。無色不緣下地有漏。故亦不緣下地對治。何故不緣四禪中滅為滅比智。亦以無色不緣下地有漏法。故不緣彼漏對治之滅。問曰。無色得緣下地無漏道不．釋言。有得。有不得義。下地道中治下地者無色。不緣治于自地及上地者無色緣之。空處如是。識無所有次第漸減。準之可知毗曇如是。次就成實開合辨相。成實法中文無定判隨義以論開合不定。總之唯一空觀無漏。或分為九。謂非想地九品無礙。隨別廣分品數無量。以無量心斷煩惱故。大乘法中開合不定。總之唯一。謂如實智。或分為二。一一切智。二一切種智。知一切空
【現代漢語翻譯】 現代漢語譯本 在見道（Dṛṣṭimārga）的十六個剎那中，忍位（kṣānti）不分九品。只有在修道（Bhāvanāmārga）中，每一道才分為九品。解釋是：在上界，一切見惑（darśana-heya）都通過通相斷除的方法來對治，用一品道來對治九品惑，因此不分為九品。而修惑（bhāvanā-heya）則根據不同的九品來斷除和對治，所以對治修道的道分為九品。 這一千四百九十二種智慧，從未來禪（anāgāmya-dhyāna）乃至四禪（catuṛtha dhyāna）都可以完全生起。而在空無邊處（Ākāśānantyāyatana）只能生起四百六十八種。這是為什麼呢？在前面的四十五個金剛智（vajropama-jñāna）中，只能生起十三種智，即苦比智（duḥkha-anvaya-jñāna）、集比智（samudaya-anvaya-jñāna）和道比智（mārga-anvaya-jñāna）這三種比智。滅比智（nirodha-anvaya-jñāna）中，根據離合有十種。分別觀察無色界四地（ārūpya-dhātu）的滅，有四種智。兩兩合併觀察，有三種智。三三合併觀察，有兩種智。四地合併觀察，有一種智。所以滅智根據離合有十種。加上前面的三種比智，合為十三種。每一種都作四種行相觀（ākāra），共有五十二種。每一種都對治非想非非想處地（naivasaṃjñānāsaṃjñāyatana）中的九品修惑，每一品都有九種無礙解脫道（anantarya-mārga），所以共有四百六十八種。 為什麼不生起見道中的四忍（kṣānti）？因為他們宗義認為無色界沒有見諦（darśana-satya）。為什麼不生起滅法智（nirodha-dharma-jñāna）和道法智（mārga-dharma-jñāna）？因為無色界不緣下地有漏法（sāsrava dharma），所以也不緣下地有漏法的對治。為什麼不緣四禪中的滅作為滅比智？也是因為無色界不緣下地有漏法，所以不緣彼有漏法的對治之滅。 問：無色界可以緣下地無漏道（anāsrava-mārga）嗎？答：有可以緣，也有不可以緣的情況。下地道中，對治下地惑的，無色界不緣；對治自地及上地惑的，無色界緣之。空無邊處也是如此。識無邊處（Vijñānānantyāyatana）、無所有處（Ākiṃcanyāyatana）次第漸減，可以類推得知。毗曇宗（Abhidharma）是這樣認為的。 接下來就成實論（Satya-siddhi-śāstra）的開合來辨別相狀。成實論的法門中，文無定判，隨義而論，開合不定。總之只有一個空觀（śūnyatā-darśana）無漏智。或者分為九種，即非想非非想處地的九品無礙解脫道。如果分別廣分，品數則無量，因為用無量心（apramāṇa-citta）來斷煩惱的緣故。 大乘法（Mahāyāna）中，開合也不定。總之只有一個，即如實智（yathābhūta-jñāna）。或者分為二種：一切智（sarva-jñāna）和一切種智（sarvākāra-jñāna），知一切空（śūnyatā）。
【English Translation】 English version In the sixteen moments of the Path of Seeing (Dṛṣṭimārga), the forbearance (kṣānti) is not divided into nine grades. Only in the Path of Cultivation (Bhāvanāmārga), each path is divided into nine grades. The explanation is: In the upper realms, all afflictions to be abandoned by seeing (darśana-heya) are universally counteracted by the method of common characteristics, using one grade of the path to counteract nine grades of afflictions, therefore it is not divided into nine grades. However, afflictions to be abandoned by cultivation (bhāvanā-heya) are abandoned and counteracted according to the different nine grades, so the path for counteracting cultivation is divided into nine grades. These one thousand four hundred and ninety-two kinds of wisdom, from the meditation of the non-returner (anāgāmya-dhyāna) up to the fourth dhyāna (catuṛtha dhyāna), can all arise completely. But in the Realm of Infinite Space (Ākāśānantyāyatana), only four hundred and sixty-eight kinds can arise. Why is that? Among the previous forty-five vajra-like wisdoms (vajropama-jñāna), only thirteen kinds of wisdom can arise, namely the three kinds of inferential wisdom: wisdom inferring suffering (duḥkha-anvaya-jñāna), wisdom inferring origin (samudaya-anvaya-jñāna), and wisdom inferring the path (mārga-anvaya-jñāna). In the wisdom inferring cessation (nirodha-anvaya-jñāna), there are ten kinds according to separation and combination. Separately observing the cessation of the four realms of the formless sphere (ārūpya-dhātu), there are four kinds of wisdom. Observing two realms combined, there are three kinds of wisdom. Observing three realms combined, there are two kinds of wisdom. Observing all four realms combined, there is one kind of wisdom. Therefore, the wisdom of cessation has ten kinds according to separation and combination. Adding the previous three inferential wisdoms, there are thirteen kinds in total. Each one performs four aspects of observation (ākāra), making a total of fifty-two kinds. Each one counteracts the nine grades of afflictions to be abandoned by cultivation in the Realm of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana), each grade having nine unobstructed liberation paths (anantarya-mārga), so there are four hundred and sixty-eight kinds. Why do the four forbearances (kṣānti) in the Path of Seeing not arise? Because their doctrine holds that there is no truth of suffering (darśana-satya) in the formless realm. Why do the wisdom of dharma regarding cessation (nirodha-dharma-jñāna) and the wisdom of dharma regarding the path (mārga-dharma-jñāna) not arise? Because the formless realm does not cognize the lower realm's contaminated dharmas (sāsrava dharma), so it also does not cognize the counteracting of the lower realm's contaminated dharmas. Why does it not cognize the cessation in the fourth dhyāna as the inferential wisdom of cessation? It is also because the formless realm does not cognize the lower realm's contaminated dharmas, so it does not cognize the cessation that counteracts those contaminated dharmas. Question: Can the formless realm cognize the uncontaminated path (anāsrava-mārga) of the lower realm? Answer: There are cases where it can and cases where it cannot. Among the paths of the lower realm, the formless realm does not cognize that which counteracts the afflictions of the lower realm; the formless realm cognizes that which counteracts the afflictions of its own realm and the upper realms. The Realm of Infinite Space is like this. The Realm of Infinite Consciousness (Vijñānānantyāyatana) and the Realm of Nothingness (Ākiṃcanyāyatana) gradually decrease in the same way, which can be inferred. This is what the Abhidharma school thinks. Next, let's distinguish the characteristics of opening and closing according to the Satyasiddhi-śāstra. In the teachings of the Satyasiddhi-śāstra, there is no fixed judgment in the text, and the opening and closing are not fixed according to the meaning. In general, there is only one uncontaminated wisdom of emptiness (śūnyatā-darśana). Or it can be divided into nine kinds, namely the nine unobstructed liberation paths of the Realm of Neither Perception Nor Non-Perception. If divided separately and broadly, the number of kinds is immeasurable, because afflictions are cut off with immeasurable minds (apramāṇa-citta). In Mahāyāna, the opening and closing are also not fixed. In general, there is only one, namely the wisdom of suchness (yathābhūta-jñāna). Or it can be divided into two kinds: all-knowing wisdom (sarva-jñāna) and wisdom of all aspects (sarvākāra-jñāna), knowing all emptiness (śūnyatā).
名一切智。知一切種事相差別名一切種。或分為三。如地持說。一清凈智。謂真諦慧。二一切智。謂世諦慧。三無礙智。於世諦中知之自在名無礙智。又更分三。一世諦智。二第一義智。三一實智。或分為四。一世諦智。知世事相。二第一義智。知諸法空。三一實智。知非有無。四法界智。謂知真實如來藏中法界門別。隨門異辨。曠別難窮。開合如是(此三門竟)。
次就位論金剛之義。有通有別。小乘法中通別有五。一簡聖異凡。見道已上無漏聖慧能破難壞通名金剛。二簡修異見。唯取修道對治無礙。以為金剛。餘者皆非。三簡上異下。如雜心說。唯非想地見修無礙是其金剛。餘者悉非。四簡勝異劣。如雜心說。唯非想地修道無礙以為金剛。餘者皆非。五簡終異始。唯非想地修道治中末後一治是其金剛。餘者皆非。以此窮終破障畢竟。故偏說之。大乘法中通別有五。一簡信異謗。十信已上信心成就。永離謗法同曰金剛。二簡住異退。習種已上解行成就。堅固難壞齊名金剛。三簡出世異於世間。初地已上證真無漏。能破惑妄不可破壞悉名金剛。四簡上異下。第十地中一切智慧皆名金剛。故地經中十地菩薩。初入地時得離垢三昧。離垢三昧猶是金剛破障之義。五簡終異始。其唯最後窮終一念以為金剛。故地持云。
【現代漢語翻譯】 現代漢語譯本： 『名一切智』（Sarvajna）：知曉一切事物的智慧。 『知一切種』（Sarvakarajnata）：知曉一切種類的（事物）事相差別。 或分為三類。如《瑜伽師地論·攝事品》所說：一、清凈智，指真諦慧；二、一切智，指世諦慧；三、無礙智，於世諦中知曉自在，名為無礙智。 又可分為三類：一、世諦智，二、第一義智，三、一實智。 或分為四類：一、世諦智，知曉世間事相；二、第一義智，知曉諸法皆空；三、一實智，知曉非有非無；四、法界智，指知曉真實如來藏中的法界門別，隨門不同而辨別，廣闊差別難以窮盡，開合就是這樣（以上是這三個門）。
其次，就位階來論金剛的意義，有通義和別義。小乘法中有通義和別義五種： 一、簡別聖者與凡夫。見道以上的無漏聖慧，能破除障礙，難以破壞，都可稱為金剛。 二、簡別修道與見道。只取修道時對治煩惱，沒有障礙的智慧，作為金剛，其餘都不是。 三、簡別上位與下位。如《雜心論》所說，只有非想非非想處的見道和修道無礙才是金剛，其餘都不是。 四、簡別殊勝與低劣。如《雜心論》所說，只有非想非非想處的修道無礙才可作為金剛，其餘都不是。 五、簡別終位與始位。只有非想非非想處修道時，對治煩惱的最後一次才是金剛，其餘都不是。因為這樣才能窮盡終極，破除障礙，所以特別這樣說。 大乘法中有通義和別義五種： 一、簡別信者與謗者。十信位以上的信心成就，永遠遠離誹謗佛法，都可稱為金剛。 二、簡別住位與退位。習種性以上的解行成就，堅固難以破壞，都可稱為金剛。 三、簡別出世間與世間。初地以上的證得真如無漏智慧，能破除迷惑妄想，不可破壞，都可稱為金剛。 四、簡別上位與下位。第十地中的一切智慧都可稱為金剛。所以《十地經》中，十地菩薩初入地時，得到離垢三昧（Vimalaprabha Samadhi）。離垢三昧仍然是金剛破除障礙的意義。 五、簡別終位與始位。只有最後窮盡終極的一念才可作為金剛。所以《地持經》說。
【English Translation】 English version: 'Named Sarvajna' (All-knowing): The wisdom that knows all things. 'Knowing all kinds' (Sarvakarajnata): Knowing the specific characteristics and differences of all kinds (of things). Or divided into three categories. As stated in the Yogacarabhumi-sastra's Samgrahavastu: 1. Pure Wisdom, referring to the wisdom of the true reality; 2. All-knowing Wisdom, referring to the wisdom of conventional reality; 3. Unobstructed Wisdom, which is the freedom of knowing within conventional reality, called Unobstructed Wisdom. It can also be divided into three categories: 1. Conventional Wisdom; 2. Wisdom of the First Principle; 3. Wisdom of the One Reality. Or divided into four categories: 1. Conventional Wisdom, knowing the characteristics of worldly affairs; 2. Wisdom of the First Principle, knowing that all dharmas are empty; 3. Wisdom of the One Reality, knowing neither existence nor non-existence; 4. Wisdom of the Dharmadhatu, referring to knowing the distinctions of the Dharmadhatu doors within the true Tathagatagarbha (Tathagata's Womb), distinguishing according to the different doors, with vast differences that are difficult to exhaust. Opening and closing are like this (the above are these three doors).
Next, discussing the meaning of Vajra (Diamond) in terms of stages, there are general and specific meanings. In the Hinayana (Small Vehicle) teachings, there are five types of general and specific meanings: 1. Distinguishing between sages and ordinary beings. The undefiled wisdom of sages above the Path of Seeing, which can break through obstacles and is difficult to destroy, can all be called Vajra. 2. Distinguishing between cultivation and seeing. Only taking the unobstructed wisdom that counteracts afflictions during the Path of Cultivation as Vajra; the rest are not. 3. Distinguishing between higher and lower stages. As stated in the Abhidharmasamuccaya, only the unobstructed seeing and cultivation in the Realm of Neither Perception Nor Non-Perception is Vajra; the rest are not. 4. Distinguishing between superior and inferior. As stated in the Abhidharmasamuccaya, only the unobstructed cultivation in the Realm of Neither Perception Nor Non-Perception can be regarded as Vajra; the rest are not. 5. Distinguishing between the final and initial stages. Only the last instance of counteracting afflictions during cultivation in the Realm of Neither Perception Nor Non-Perception is Vajra; the rest are not. Because this exhausts the ultimate, breaks through obstacles, and is definitive, it is specifically stated. In the Mahayana (Great Vehicle) teachings, there are five types of general and specific meanings: 1. Distinguishing between believers and slanderers. Those above the Ten Faiths, who have accomplished faith and are forever free from slandering the Dharma, can all be called Vajra. 2. Distinguishing between abiding and regressing. Those above the Stage of Practice, who have accomplished understanding and practice, and are firm and difficult to destroy, can all be called Vajra. 3. Distinguishing between the supramundane and the mundane. Those above the First Ground, who have realized the undefiled wisdom of true reality, can break through delusion and are indestructible, can all be called Vajra. 4. Distinguishing between higher and lower stages. All the intelligence in the Tenth Ground can be called Vajra. Therefore, in the Dasabhumika Sutra, when the Bodhisattvas of the Ten Grounds first enter the ground, they attain the Vimalaprabha Samadhi (Immaculate Light Concentration). The Vimalaprabha Samadhi is still the meaning of Vajra breaking through obstacles. 5. Distinguishing between the final and initial stages. Only the very last thought that exhausts the ultimate can be regarded as Vajra. Therefore, the Bodhisattvabhumi says.
于最後身菩提樹下得眾相離垢障三昧。名金剛三昧所攝。以斯準驗局在窮終。位分如是(此四門竟)。
次明金剛有惑無惑。于中且就窮終以論。依如毗曇。金剛心中亦得有惑。亦得無惑。無漏心中煩惱不行。故言無惑。所斷惑得唯在心邊。故云有惑。問曰。若言無漏心邊猶有惑得不應言斷。若當言斷不應有得。云何說言所斷惑得猶在心邊。釋言。金剛是其心法。所斷惑得是非色心。良以非心得與心並。是故於彼金剛心邊得有惑得。是金剛心雖與得俱而今惑得更不牽后。故名為斷。所斷惑得是無常法。與金剛心同時謝往後更無續。以無續故不復得彼過未煩惱令來屬己。名得解脫。成實法中亦有亦無。彼宗金剛必在相續。實一念中無斷結。故於彼續中始起之時見理未明。細闇猶在得言有惑。終成之時見理分明。取執皆盡得言無惑。又復不同毗曇法中所斷惑得與治同處。故言無惑。問曰。終成若無惑者無學何別。釋言。金剛是增進智。力勵觀理。力勵無惑。無學智者是順舊智。容預觀理容預無惑。有斯異也。大乘法中人說不同。先序異說。次辨其非。后顯正義。言異說者。昔來相傳常有二論。一說定有。此云何知金剛心者。是其學收。若全無惑應名無學。又經中說無明住地佛菩提斷。若金剛中全無惑者。佛何所斷。
【現代漢語翻譯】 現代漢語譯本 于最後身菩提樹下獲得眾相離垢障三昧（Samadhi，一種禪定狀態）。此三昧名為金剛三昧（Vajra Samadhi），意為堅固不壞的禪定，為一切三昧所統攝。以此標準來衡量，其位置和作用最終窮盡。以上是四門的解釋。
接下來闡明金剛心（Vajracitta，證悟之心）有惑（Klesha，煩惱）或無惑的問題。這裡僅就窮盡狀態進行討論。依照《毗曇》（Abhidharma，論藏）的觀點，金剛心中既可能有惑，也可能無惑。無漏心（Anasrava-citta，無煩惱的心）中煩惱無法生起，所以說無惑。所斷之惑的『得』（Prapti，獲得）僅存在於心邊，所以說有惑。有人問：如果說無漏心邊仍然有惑的『得』，就不應該說是斷。如果說是斷，就不應該有『得』。為何說所斷之惑的『得』仍然存在於心邊？回答說：金剛心是心法，而所斷之惑的『得』並非色法或心法。正因為不是心法，才能與心並存。因此，在金剛心邊可以有惑的『得』。雖然金剛心與『得』同時存在，但惑的『得』不再牽引後續，所以稱為斷。所斷之惑的『得』是無常法，與金剛心同時消逝，之後不再延續。因為不再延續，所以無法再使過去和未來的煩惱歸屬於自己，這稱為解脫。在《成實論》（Satyasiddhi Shastra）中，也認為既有也有無。該宗認為金剛心必定存在於相續之中，實際上在一念之中無法斷除煩惱。因此，在該相續開始之時，見理不明，細微的迷惑仍然存在，所以說有惑。最終成就之時，見理分明，執著全部斷盡，所以說無惑。而且，這與《毗曇》的觀點不同，《毗曇》認為所斷之惑的『得』與對治力同處，所以說無惑。有人問：如果最終成就時沒有迷惑，那麼與無學（Arhat，阿羅漢）有何區別？回答說：金剛心是增進的智慧，努力觀照真理，努力去除迷惑。無學智者是順應舊有的智慧，容許觀照真理，容許沒有迷惑。這就是區別所在。在大乘佛法中，人們的說法不同。先敘述不同的說法，然後辨別其錯誤之處，最後闡明正確的意義。關於不同的說法，過去一直流傳著兩種觀點。一種觀點認為金剛心中必定有惑。這是如何知道的呢？金剛心是學習的成果。如果完全沒有迷惑，就應該稱為無學。而且，經中說無明住地（Avidya-sthiti，無明煩惱的根本）由佛菩提（Buddha-bodhi，佛的智慧）斷除。如果金剛心中完全沒有迷惑，佛又斷除什麼呢？
【English Translation】 English version At the foot of the Bodhi tree in his last life, he attained the Samadhi (a state of meditative absorption) of being free from the defilements and hindrances of all forms. This Samadhi is called Vajra Samadhi (Diamond Samadhi), meaning indestructible concentration, which encompasses all Samadhis. Judging by this standard, its position and function are ultimately exhaustive. This concludes the explanation of the four doors.
Next, we will clarify the question of whether the Vajracitta (Diamond Mind, the mind of enlightenment) has Kleshas (afflictions) or not. Here, we will only discuss the ultimate state. According to the Abhidharma, the Vajra mind can have afflictions or not. In the Anasrava-citta (mind free from outflows, the mind without afflictions), afflictions cannot arise, so it is said to be without afflictions. The 'Prapti' (attainment) of the afflictions that have been severed only exists at the edge of the mind, so it is said to have afflictions. Someone asks: If it is said that there is still the 'Prapti' of afflictions at the edge of the mind free from outflows, it should not be said to be severed. If it is said to be severed, there should be no 'Prapti'. Why is it said that the 'Prapti' of the afflictions that have been severed still exists at the edge of the mind? The answer is: The Vajra mind is a mental phenomenon, while the 'Prapti' of the afflictions that have been severed is neither a material nor a mental phenomenon. Precisely because it is not a mental phenomenon, it can coexist with the mind. Therefore, at the edge of the Vajra mind, there can be the 'Prapti' of afflictions. Although the Vajra mind and the 'Prapti' exist simultaneously, the 'Prapti' of afflictions no longer leads to subsequent consequences, so it is called severance. The 'Prapti' of the afflictions that have been severed is an impermanent phenomenon, which vanishes simultaneously with the Vajra mind and no longer continues afterward. Because it no longer continues, it can no longer cause past and future afflictions to belong to oneself, which is called liberation. In the Satyasiddhi Shastra, it is also considered that there are both existence and non-existence. This school believes that the Vajra mind must exist in the continuum, and in reality, afflictions cannot be severed in a single moment. Therefore, at the beginning of that continuum, the understanding of truth is not clear, and subtle confusions still exist, so it is said to have afflictions. When it is finally accomplished, the understanding of truth is clear, and all attachments are exhausted, so it is said to be without afflictions. Moreover, this is different from the view of the Abhidharma, which believes that the 'Prapti' of the afflictions that have been severed is in the same place as the antidote, so it is said to be without afflictions. Someone asks: If there are no afflictions when it is finally accomplished, what is the difference between it and an Arhat (one who has attained liberation)? The answer is: The Vajra mind is increasing wisdom, diligently contemplating the truth, and diligently eliminating afflictions. The wisdom of an Arhat is in accordance with the old wisdom, allowing for contemplation of the truth, and allowing for the absence of afflictions. This is the difference. In Mahayana Buddhism, people have different views. First, describe the different views, then distinguish their errors, and finally clarify the correct meaning. Regarding the different views, two viewpoints have been circulating in the past. One viewpoint believes that there must be afflictions in the Vajra mind. How is this known? The Vajra mind is the result of learning. If there are no afflictions at all, it should be called an Arhat. Moreover, the sutras say that the Avidya-sthiti (the fundamental ground of ignorance) is severed by Buddha-bodhi (the wisdom of the Buddha). If there are no afflictions at all in the Vajra mind, what does the Buddha sever?
又人宣說。一向無惑。此云何知金剛心者。治惑明解。解惑不併云何有惑。又若有惑此惑須斷。應金剛后更立金剛。更不立故明知無惑。異說如此。次辨其非。先破定有。若定有惑是金剛心則不能斷。若不能斷不名金剛。不名無礙。得名金剛。得名無礙。定知能斷。以能斷故不得言有。若言能斷復言有者。燈能破闇。是燈之中應當有其所破之闇。彼不得有。此亦應然。又復若言金剛心中有無明地令佛斷者。應名佛智以為金剛。應名佛智為無礙道。而彼佛智不名金剛。非無礙故。不應說言金剛心中留殘無明令佛正斷。又若佛智無礙正斷便與經違。如大品說。無礙道中名為菩薩。解脫道中名之為佛。云何言佛為無礙斷。又若佛智作無礙道正斷無明。小乘法中應用盡智為無礙道斷非想惑。彼既不然。此亦不爾。次破定無。若定無惑應名無學。非無學故不應全無。又若金剛一向無惑。所見之理應與佛齊。所成智慧應與佛等。如地經說。十地菩薩遍滿一切界如稻麻葦。比如來智百千萬倍乃至算數畢竟不及。定知金剛惑障未盡。又復諸佛所以為常由惑盡故。證理窮故。若金剛心一向無惑見理應窮。惑盡理窮何為不常。辨非如是。次顯正義。金剛心中亦得有惑。亦得無惑。是義云何。無明有二。一異相無明。于諸法中緣而不了。相返
【現代漢語翻譯】 現代漢語譯本 又有人宣說，（菩薩）一直沒有迷惑。這如何能證明金剛心（Vajra Heart，比喻堅不可摧的智慧）的持有者是能治理迷惑、明白理解事理的人呢？既然已經理解了迷惑，迷惑就不應該並存，怎麼還會有迷惑呢？而且，如果還有迷惑，就必須斷除。難道在金剛心之後還要再立一個金剛心嗎？因為不再設立，所以明確知道沒有迷惑。這是另一種說法，下面辨析它的錯誤之處。首先駁斥『一定有迷惑』的觀點。如果一定有迷惑，那麼金剛心就不能斷除迷惑。如果不能斷除，就不能稱為金剛，不能稱為無礙（unobstructed）。既然能被稱為金剛，能被稱為無礙，就一定知道它是能斷除迷惑的。因為能斷除，所以不能說它有迷惑。如果說能斷除，又說它有迷惑，就好像燈能破除黑暗，那麼燈中就應該有它所要破除的黑暗一樣。黑暗不可能存在於燈中，金剛心的情況也應該如此。還有，如果說金剛心中有無明（ignorance）之地，讓佛（Buddha）來斷除，那麼應該稱佛智（Buddha's wisdom）為金剛，應該稱佛智為無礙道（unobstructed path）。然而，佛智不被稱為金剛，也不是無礙的。所以不應該說金剛心中殘留著無明，讓佛來斷除。 而且，如果佛智作為無礙道來斷除無明，就與經典相違背。如《大品般若經》（Mahaprajnaparamita Sutra）所說，無礙道中稱為菩薩（Bodhisattva），解脫道中稱為佛。怎麼能說佛用無礙道來斷除（無明）呢？還有，如果佛智作為無礙道來斷除無明，那麼在小乘法（Hinayana）中，就應該用盡智（wisdom of exhaustion）作為無礙道來斷除非想非非想處天的迷惑。既然小乘法不是這樣，那麼金剛心的情況也就不應該是這樣。 接下來駁斥『一定沒有迷惑』的觀點。如果一定沒有迷惑，就應該稱為無學（Arhat，已證得最高果位者）。因為不是無學，所以不應該完全沒有迷惑。而且，如果金剛心一直沒有迷惑，那麼所見到的真理應該與佛相同，所成就的智慧應該與佛相等。如《地持經》（Bodhisattvabhumi Sutra）所說，十地菩薩（the ten stages of Bodhisattva）遍滿一切世界，像稻麻葦草一樣眾多。但他們的智慧與如來（Tathagata，佛的稱號）的智慧相比，即使百千萬倍也無法企及，甚至用算術也無法計算。因此可以確定金剛心的迷惑障礙還沒有完全消除。還有，諸佛之所以是常住的，是因為迷惑已經斷盡，證悟的真理已經窮盡。如果金剛心一直沒有迷惑，見到的真理應該已經窮盡。迷惑已經斷盡，真理已經窮盡，為什麼不是常住的呢？這種辨析是不正確的。 接下來闡明正確的意義。金剛心中既可以有迷惑，也可以沒有迷惑。這是什麼意思呢？無明有兩種：一種是異相無明，對於諸法（dharmas，一切事物和現象）因為因緣和合而生，不能明白瞭解其真實相狀，從而產生顛倒。
【English Translation】 English version Furthermore, some people proclaim that (a Bodhisattva) is always without delusion. How can it be known that the holder of the Vajra Heart (Vajra Heart, a metaphor for indestructible wisdom) is one who governs delusion and clearly understands things? Since delusion has already been understood, delusion should not coexist; how can there still be delusion? Moreover, if there is still delusion, it must be eradicated. Should another Vajra Heart be established after the Vajra Heart? Because it is not established again, it is clearly known that there is no delusion. This is another view; below, I will analyze its errors. First, I refute the view that 'there is definitely delusion.' If there is definitely delusion, then the Vajra Heart cannot eradicate delusion. If it cannot eradicate it, it cannot be called Vajra, cannot be called unobstructed. Since it can be called Vajra, can be called unobstructed, it is certainly known that it can eradicate delusion. Because it can eradicate, it cannot be said that it has delusion. If it is said that it can eradicate, and also said that it has delusion, it is like a lamp that can dispel darkness; then the lamp should have the darkness it is to dispel. Darkness cannot exist in the lamp, and the situation of the Vajra Heart should be the same. Furthermore, if it is said that there is a ground of ignorance (avidya) in the Vajra Heart for the Buddha (Buddha) to eradicate, then Buddha's wisdom (Buddha's wisdom) should be called Vajra, and Buddha's wisdom should be called the unobstructed path (unobstructed path). However, Buddha's wisdom is not called Vajra, nor is it unobstructed. Therefore, it should not be said that residual ignorance remains in the Vajra Heart for the Buddha to eradicate. Moreover, if Buddha's wisdom acts as the unobstructed path to eradicate ignorance, it contradicts the scriptures. As the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says, in the unobstructed path, one is called a Bodhisattva (Bodhisattva), and in the path of liberation, one is called a Buddha. How can it be said that the Buddha uses the unobstructed path to eradicate (ignorance)? Furthermore, if Buddha's wisdom acts as the unobstructed path to eradicate ignorance, then in Hinayana (Hinayana), the wisdom of exhaustion (wisdom of exhaustion) should be used as the unobstructed path to eradicate the delusion of the realm of neither perception nor non-perception. Since Hinayana is not like this, then the situation of the Vajra Heart should not be like this either. Next, I refute the view that 'there is definitely no delusion.' If there is definitely no delusion, one should be called an Arhat (Arhat, one who has attained the highest fruit). Because one is not an Arhat, one should not be completely without delusion. Moreover, if the Vajra Heart is always without delusion, then the truth seen should be the same as the Buddha's, and the wisdom attained should be equal to the Buddha's. As the Bodhisattvabhumi Sutra (Bodhisattvabhumi Sutra) says, the ten stages of Bodhisattvas (the ten stages of Bodhisattva) fill all worlds, as numerous as rice, hemp, and reeds. But their wisdom, compared to the wisdom of the Tathagata (Tathagata, an epithet of the Buddha), cannot be reached even by a hundred thousand times, and cannot even be calculated by arithmetic. Therefore, it can be determined that the delusions and obstacles of the Vajra Heart have not been completely eliminated. Furthermore, the reason why the Buddhas are permanent is because delusion has been eradicated and the truth that has been realized is exhaustive. If the Vajra Heart is always without delusion, the truth seen should have been exhausted. Delusion has been eradicated, and the truth has been exhausted; why is it not permanent? This analysis is incorrect. Next, I clarify the correct meaning. There can be delusion in the Vajra Heart, and there can also be no delusion. What does this mean? There are two types of ignorance: one is the ignorance of different appearances, which arises from conditions in all dharmas (dharmas, all things and phenomena), and one cannot clearly understand their true nature, thus giving rise to inversion.
明解。故曰異相。二自性無明。即彼緣照對治金剛相。雖明照性是闇惑名性無明。是二難分。宜以喻顯。異相無明所緣不了如闇中視。自性無明如夢中見。雖有所了性是昏闇。惑相如是。金剛心中異相。無明一切盡故得言無惑。自性無明猶未盡故得言有惑。以無惑故於佛境界照見悉知與佛無別。是故經中說為等覺。問曰。若等云何得分佛菩薩異。釋言。金剛力勵除闇。佛心容豫。又金剛心緣照無惑。佛心無緣。有斯異也。問曰。若言金剛無惑何故經說無明佛斷。釋言。彼說解脫證除。不關無礙。又以金剛猶有惑故學分所收。又金剛心中所有之惑體是妄識攀緣之心。緣心未息。情與法別不能融心如法廣大。是故十地德劣於佛。至佛舍之唯有真心。真心離緣無簡彼此。故能融心如法廣大。又真法中統含法界恒沙佛法。隨法論論心廣統法界。無一門中而無佛心。是故佛德廣大無量超逾十地。故地經云。十地菩薩遍滿十方一切世界如稻麻葦。比佛功德畢竟不及。良在於此。又金剛中所有之惑體是無常生滅法。故未同佛德常住不動。問曰。有惑誰之所斷。釋言。金剛無礙正斷。種智心起解脫證除。問曰。金剛與惑同體。安能正斷。若能正斷不應同體。釋言。斷除異相無明。明起闇滅解生惑喪。兩不相應。不得同體。斷性無明解惑
【現代漢語翻譯】 現代漢語譯本 明解。所以叫做異相無明。二、自性無明。就是用緣照來對治的金剛相（比喻智慧）。雖然明照的本性是光明，但被迷惑所染，所以稱為自性無明。這二者難以區分，應該用比喻來顯明。異相無明所緣的不清楚，就像在黑暗中視物。自性無明就像在夢中見物，雖然有所瞭解，但本質是昏暗的。迷惑的相狀就是這樣。在金剛心中，異相無明已經完全斷盡，所以可以說沒有迷惑。自性無明還沒有斷盡，所以可以說還有迷惑。因為沒有異相無明，所以對於佛的境界，照見一切，完全知曉，與佛沒有差別。因此，經中說為等覺（指十地菩薩）。 問：如果（金剛心）與佛相等，為什麼還要區分佛和菩薩的差別？ 答：金剛心用金剛之力努力去除昏暗，而佛心則從容寬裕。另外，金剛心用緣照而沒有迷惑，佛心則無緣。這就是二者的不同之處。 問：如果說金剛心沒有迷惑，為什麼經中說無明是佛所斷的？ 答：那裡說的是解脫證除，與無礙無關。而且，因為金剛心還有迷惑，所以屬於學分所攝。另外，金剛心中所有的迷惑，其本體是妄識攀緣之心。攀緣之心沒有止息，情識與法理有別，不能使心像法一樣廣大。因此，十地的功德不如佛。到了佛的境界，捨棄了妄識，唯有真心。真心離於攀緣，沒有彼此的分別，所以能夠使心像法一樣廣大。而且，真法中統攝包含法界恒河沙數般的佛法。隨法而論，心廣大而統攝法界，沒有哪一法門中沒有佛心。因此，佛的功德廣大無量，超越十地。所以《地經》說：『十地菩薩遍滿十方一切世界，像稻麻葦草一樣眾多，但與佛的功德相比，終究不及。』原因就在於此。 另外，金剛心中所有的迷惑，其本體是無常生滅法，所以不能像佛的功德一樣常住不動。 問：這些迷惑是誰斷除的？ 答：金剛心用無礙的智慧來真正斷除，種智心生起，解脫證除。 問：金剛心與迷惑是同體，怎麼能真正斷除？如果能真正斷除，就不應該是同體。 答：斷除的是異相無明，光明生起，黑暗消滅，兩者互不相容，不能說是同體。斷除自性無明，是解脫迷惑。
【English Translation】 English version Clearly explained. Therefore, it is called 'Different Aspect Ignorance' (異相無明). Second, 'Self-Nature Ignorance' (自性無明). That is, using the Vajra appearance (金剛相) [metaphor for wisdom] of conditioned illumination to counteract it. Although the nature of clear illumination is light, it is defiled by delusion, so it is called 'Self-Nature Ignorance'. These two are difficult to distinguish, and should be clarified with a metaphor. What is conditioned by 'Different Aspect Ignorance' is not clear, like seeing in the dark. 'Self-Nature Ignorance' is like seeing in a dream. Although there is some understanding, its essence is dim. The appearance of delusion is like this. In the Vajra mind (金剛心), 'Different Aspect Ignorance' is completely exhausted, so it can be said that there is no delusion. 'Self-Nature Ignorance' has not yet been exhausted, so it can be said that there is still delusion. Because there is no 'Different Aspect Ignorance', one sees everything in the realm of the Buddha, knows everything completely, and there is no difference from the Buddha. Therefore, in the sutras, it is said to be Equal Enlightenment (等覺) [referring to the Tenth Ground Bodhisattva]. Question: If (the Vajra mind) is equal to the Buddha, why is it necessary to distinguish the difference between the Buddha and the Bodhisattva? Answer: The Vajra mind uses the power of Vajra to diligently remove darkness, while the Buddha's mind is relaxed and at ease. In addition, the Vajra mind uses conditioned illumination without delusion, while the Buddha's mind is unconditioned. This is the difference between the two. Question: If it is said that the Vajra mind has no delusion, why do the sutras say that ignorance is what the Buddha cuts off? Answer: What is said there is liberation and realization, which is not related to unobstructedness. Moreover, because the Vajra mind still has delusion, it belongs to the scope of learning. In addition, the essence of all the delusions in the Vajra mind is the mind of deluded consciousness clinging to conditions. If the mind of clinging to conditions does not cease, emotions and principles are different, and the mind cannot be as vast as the Dharma. Therefore, the merits of the Tenth Ground are inferior to the Buddha. When one reaches the realm of the Buddha, one abandons deluded consciousness, and there is only true mind. The true mind is free from clinging to conditions, and there is no distinction between self and other, so it can make the mind as vast as the Dharma. Moreover, the true Dharma encompasses countless Buddha Dharmas in the Dharma realm. According to the Dharma, the mind is vast and encompasses the Dharma realm, and there is no Dharma gate without the Buddha's mind. Therefore, the Buddha's merits are vast and immeasurable, surpassing the Ten Grounds. Therefore, the 'Ground Sutra' says: 'The Bodhisattvas of the Ten Grounds fill all the worlds in the ten directions, as numerous as rice, hemp, reeds, and grasses, but compared to the merits of the Buddha, they are ultimately inferior.' The reason lies in this. In addition, the essence of all the delusions in the Vajra mind is impermanent and subject to birth and death, so it cannot be as permanent and unmoving as the Buddha's merits. Question: Who cuts off these delusions? Answer: The Vajra mind uses unobstructed wisdom to truly cut off, the seed wisdom mind arises, and liberation is realized. Question: The Vajra mind and delusion are of the same substance, how can they truly cut off? If they can truly cut off, they should not be of the same substance. Answer: What is cut off is 'Different Aspect Ignorance'. When light arises, darkness disappears. The two are incompatible and cannot be said to be of the same substance. Cutting off 'Self-Nature Ignorance' is liberating from delusion.
同體而得相斷。是義云何。斷有二種。一以金剛觀察唯真無妄相。故能令自體更不牽后。斷其為因牽后之義。故名為斷。二以金剛緣真力故令后同類不起赴前。斷其為果酬因之義。故名為斷。問。為偏斷闇惑義邊。亦斷金剛能治之義。釋有通別。別而分之唯斷闇惑無知之義。闇體盡故明亦隨滅。如燈油盡明亦隨滅。通而語之解惑俱盡。良以金剛觀真大明故滅無明。觀真寂滅無分別故能息緣治。故經中說。不觀是菩提離諸緣故。菩提道中具一切義。隨其所觀各有所離。是故金剛解惑俱斷。問曰。解惑俱是無常。自然滅謝。何假金剛觀真斷乎。釋言。此雖無常自滅力能牽后相續不斷。故須金剛截令不續問曰。解惑二俱滅謝。誰作種智釋言。菩薩金剛心中非唯妄智亦有真德。妄雖滅盡真德猶存。真明獨曜說為種智。問曰。金剛義含真偽。為當真妄共斷煩惱。單妄除惑。釋有兩義。一簡因異果。單妄能除。緣治為因真為果故。以金剛中真德未顯故不說斷。二就義通論真妄共斷。妄智緣真。故能滅惑。真相漸顯故能除障。金剛心義粗述如是。
斷結義九門分別(釋名辨相一 治道差別二 緣境總別三 漸頓四 假實五 品數多少上下之義六 依禪地七 就位分別八 就識分別九)
就初門中。先釋其名后辨其相。言
【現代漢語翻譯】 現代漢語譯本 『同體而得相斷』是什麼意思？『斷』有兩種含義：第一種，用金剛（Vajra，比喻堅固銳利的智慧）觀察，認識到只有真實而沒有虛妄的現象，因此能夠使自體不再牽引後續。『斷』就是斷絕作為原因牽引後續的意義。所以稱為『斷』。第二種，憑藉金剛緣于真如（Tathata，事物的真實本性）的力量，使後續同類的煩惱不再生起，來應赴之前的業因。『斷』就是斷絕作為結果酬報業因的意義。所以稱為『斷』。 問：是僅僅斷除迷惑無明的方面，還是也斷除金剛能治療煩惱的方面？ 答：解釋有通有別。分別來說，僅僅是斷除迷惑無知。因為無明的本體已經窮盡，光明也隨之熄滅，就像燈油耗盡，燈光也隨之熄滅一樣。通盤來說，是解脫和迷惑都一起窮盡。因為金剛觀照真如的大光明，所以能滅除無明。觀照真如的寂滅而沒有分別，所以能夠止息攀緣和對治。所以經中說：『不觀就是菩提（Bodhi，覺悟），因為遠離一切因緣的緣故。』菩提道中具足一切意義，隨著所觀照的不同，各有不同的遠離。因此，金剛能使解脫和迷惑都一起斷除。 問：解脫和迷惑都是無常的，自然會滅謝，為什麼需要藉助金剛觀照真如來斷除呢？ 答：雖然它們是無常的，但自身滅謝的力量仍然能夠牽引後續相續不斷，所以需要金剛來截斷，使之不再相續。 問：解脫和迷惑都滅謝了，誰來作為種智（Sarvajna，一切種智，佛的智慧）呢？ 答：菩薩（Bodhisattva，覺悟有情）的金剛心中，不僅有虛妄的智慧，也有真實的功德。虛妄雖然滅盡，真實的功德仍然存在。真實的光明獨自照耀，就稱為種智。 問：金剛的含義包含真實和虛妄，那麼是真實和虛妄共同斷除煩惱，還是僅僅虛妄能除滅迷惑？ 答：解釋有兩種含義：第一種，區分原因和結果。僅僅虛妄能夠除滅迷惑，因為對治是原因，真如是結果。因為金剛中的真實功德沒有顯現，所以不說斷。第二種，就義理通盤來說，真實和虛妄共同斷除。虛妄的智慧緣于真如，所以能夠滅除迷惑。真實相逐漸顯現，所以能夠除滅障礙。金剛心的含義大致敘述如上。 斷結義九門分別：（一、釋名辨相，二、治道差別，三、緣境總別，四、漸頓，五、假實，六、品數多少上下之義，七、依禪地，八、就位分別，九、就識分別） 就第一門中，先解釋它的名稱，然後辨別它的相狀。所謂『斷』，
【English Translation】 English version What does 『simultaneous attainment of severance』 mean? 『Severance』 has two meanings: First, using Vajra (a metaphor for firm and sharp wisdom) to observe and recognize that there is only truth and no falsehood in phenomena, thus enabling the self-nature to no longer be drawn into subsequent existence. 『Severance』 means cutting off the meaning of being a cause that draws in subsequent existence. Therefore, it is called 『severance.』 Second, relying on the power of Vajra connected to Tathata (the true nature of things), preventing subsequent similar afflictions from arising to meet the previous karmic cause. 『Severance』 means cutting off the meaning of being a result that repays the karmic cause. Therefore, it is called 『severance.』 Question: Does it only sever the aspect of delusion and ignorance, or does it also sever the aspect of Vajra's ability to cure afflictions? Answer: The explanation can be general or specific. Specifically, it only severs delusion and ignorance. Because the essence of ignorance is exhausted, the light also extinguishes, just as when the lamp oil is exhausted, the light also extinguishes. Generally speaking, both liberation and delusion are exhausted together. Because Vajra illuminates the great light of truth, it can extinguish ignorance. Observing the tranquility and non-discrimination of truth can cease clinging and treatment. Therefore, the sutra says: 『Non-observation is Bodhi (enlightenment) because it is far from all conditions.』 The path of Bodhi is complete with all meanings. Depending on what is observed, there are different separations. Therefore, Vajra can cause both liberation and delusion to be severed together. Question: Liberation and delusion are both impermanent and will naturally perish. Why is it necessary to rely on Vajra to observe truth to sever them? Answer: Although they are impermanent, the power of their own perishing can still draw in subsequent continuous existence. Therefore, it is necessary to use Vajra to cut them off so that they no longer continue. Question: If both liberation and delusion are extinguished, who will serve as Sarvajna (omniscience, the wisdom of the Buddha)? Answer: In the Vajra heart of a Bodhisattva (an enlightened being), there is not only false wisdom but also true virtue. Although falsehood is extinguished, true virtue still exists. The true light shines alone, which is called Sarvajna. Question: The meaning of Vajra includes truth and falsehood. Then, do truth and falsehood jointly sever afflictions, or can only falsehood eliminate delusion? Answer: There are two meanings in the explanation: First, distinguish between cause and effect. Only falsehood can eliminate delusion, because treatment is the cause and truth is the effect. Because the true virtue in Vajra has not manifested, it is not said to sever. Second, generally speaking in terms of meaning, truth and falsehood jointly sever. False wisdom is connected to truth, so it can extinguish delusion. The true appearance gradually manifests, so it can eliminate obstacles. The meaning of the Vajra heart is roughly described above. The Nine Gates of Severing Bonds: (1. Explaining the Name and Distinguishing the Characteristics, 2. Differences in Treatment Methods, 3. General and Specific Conditions, 4. Gradual and Sudden, 5. Provisional and Real, 6. The Meaning of Quantity, Number, Superiority, and Inferiority, 7. Based on Dhyana Grounds, 8. Distinguishing by Stage, 9. Distinguishing by Consciousness) In the first gate, first explain its name, and then distinguish its characteristics. The so-called 『severance,』
斷結者。煩惱闇惑結集生死。名之為結。又復煩惱結縛眾生。亦名為結。解生結盡目之為斷。宗別不同。說斷亦異。先依毗曇分別解釋。于中先明所斷之結。后明治斷。結有二種。一者現起。二成就得。對緣現行貪瞋癡等名為起惑。是惑起已謝入過去。種類當生。在於未來。于其中間有一非色非心惑得。在於心邊得彼過去未來之惑。擊屬行人名成就得。此得連持如繩系物。是故世人說為得繩。惑相如是。次辨治斷。治道有四。一方便道。學觀未成。二無礙道。觀心始熟。三解脫道。順舊純熟。四勝進道。發修上進。四中初一遮伏現起。后三斷得。初無礙道正斷惑得。此言斷者。與得同時使不生后。故名為斷。非令惑得不與道俱名之為斷。彼無礙道與得同時謝往過去。解脫道起證彼惑得盡處無為。第三勝進遠令前得畢竟不起。持前無為使之不失。有漏無漏斷結齊爾。次就成實以辨治斷。于中亦先明所斷結。后明治斷。成實法中惑亦有二。一者現起。二成就得。現起煩惱與毗曇同。成就之得與毗曇異。成實不說別有非色非心得法。但說假人成就過未煩惱因果。名為成就亦名為得。惑相如是。次辨治斷。先修八禪伏其現起。如修初禪伏欲界結。修第二禪伏初禪結兼伏欲界。乃至修習非想地定。伏無所有兼伏下地。后修觀理斷
【現代漢語翻譯】 現代漢語譯本 『斷結者』（Duàn jié zhě）。煩惱、黑暗、迷惑聚集而產生生死，這被稱為『結』（jié）。此外，煩惱束縛眾生，也稱為『結』。解除生死之結，使之斷滅，被稱為『斷』（duàn）。因為宗派不同，對於『斷』的解釋也不同。首先依據《阿毗達摩》（Abhidharma）分別解釋，其中先說明所要斷除的『結』，然後說明如何『治斷』。 『結』有兩種：一是現起，二是成就得。對境緣而當下生起的貪、嗔、癡等，稱為『起惑』。這些惑生起後進入過去，其種類將在未來產生。在這中間，有一種非色非心的『惑得』，存在於心識旁邊，獲得過去和未來的惑，系屬於修行人，稱為『成就得』。這種『得』如同繩子繫住物體一樣。所以世人說為『得繩』。惑的相狀就是這樣。接下來辨析『治斷』。『治道』有四種：一是方便道，學習觀行尚未成就；二為無礙道，觀心開始成熟；三為解脫道，觀行純熟；四為勝進道，發起修行，向上精進。這四種道中，第一個遮伏現起的煩惱，后三種斷除『得』。最初的無礙道正是斷除惑的『得』。這裡所說的『斷』，是與『得』同時，使惑不再生起，所以稱為『斷』。並非使惑的『得』不與道同時存在，才稱為『斷』。這無礙道與『得』同時，謝往過去。解脫道生起，證得惑的『得』滅盡之處，即是無為。第三勝進道，使之前的『得』畢竟不再生起，保持之前的無為，使之不失。有漏和無漏的斷結都是如此。 接下來就《成實論》（Satyasiddhi Shastra）來辨析『治斷』。其中也先說明所要斷除的『結』，然後說明如何『治斷』。《成實論》中，惑也有兩種：一是現起，二是成就得。現起的煩惱與《阿毗達摩》相同。成就的『得』與《阿毗達摩》不同。《成實論》不認為存在一種獨立的非色非心的『心得法』，只是說假立的人成就了過去和未來的煩惱因果，這被稱為『成就』，也稱為『得』。惑的相狀就是這樣。接下來辨析『治斷』。首先修習八禪來伏住現起的煩惱，例如修習初禪，伏住欲界的『結』；修習第二禪，伏住初禪的『結』，兼伏欲界；乃至修習非想非非想處定，伏住無所有處定，兼伏下地。之後修習觀理來斷除。
【English Translation】 English version 'Severing the Bonds' (Duàn jié zhě). Afflictions, darkness, and confusion accumulate and generate birth and death, which are called 'bonds' (jié). Furthermore, afflictions bind sentient beings, and are also called 'bonds'. The liberation from the bonds of birth and death, causing them to be severed, is called 'severance' (duàn). Because different schools have different interpretations, the explanation of 'severance' also differs. First, based on the Abhidharma, we will separately explain, first clarifying the 'bonds' to be severed, and then explaining how to 'cure and sever'. There are two types of 'bonds': one is the manifest arising, and the other is the acquired attainment. Greed, anger, ignorance, etc., that arise in the present moment in relation to objects and conditions, are called 'arising afflictions'. After these afflictions arise, they enter the past, and their kind will arise in the future. In between, there is a non-form, non-mind 'affliction attainment' that exists beside the consciousness, acquiring the afflictions of the past and future, and belonging to the practitioner, called 'acquired attainment'. This 'attainment' is like a rope tying an object. Therefore, people call it 'rope of attainment'. Such is the appearance of afflictions. Next, we will analyze 'curing and severing'. There are four types of 'curing paths': first, the path of expedient means, where the practice of contemplation has not yet been accomplished; second, the path of unobstructedness, where the mind of contemplation begins to mature; third, the path of liberation, where the practice of contemplation is fully mature; and fourth, the path of progressive advancement, where practice is initiated and progresses upward. Among these four paths, the first suppresses the manifest arising of afflictions, and the latter three sever the 'attainment'. The initial path of unobstructedness precisely severs the 'attainment' of afflictions. The 'severance' mentioned here is simultaneous with 'attainment', preventing afflictions from arising again, so it is called 'severance'. It is not that the 'attainment' of afflictions does not exist simultaneously with the path, and then it is called 'severance'. This path of unobstructedness is simultaneous with 'attainment', passing into the past. The path of liberation arises, realizing the place where the 'attainment' of afflictions is extinguished, which is non-action. The third path of progressive advancement prevents the previous 'attainment' from arising again, maintaining the previous non-action, preventing it from being lost. The severance of bonds with and without outflows is the same. Next, based on the Satyasiddhi Shastra, we will analyze 'curing and severing'. Among them, we will first clarify the 'bonds' to be severed, and then explain how to 'cure and sever'. In the Satyasiddhi Shastra, there are also two types of afflictions: one is the manifest arising, and the other is the acquired attainment. The manifest arising of afflictions is the same as in the Abhidharma. The acquired 'attainment' is different from the Abhidharma. The Satyasiddhi Shastra does not recognize the existence of an independent non-form, non-mind 'mind-attainment dharma', but only says that the hypothetical person achieves the causes and effects of past and future afflictions, which is called 'attainment', and also called 'attainment'. Such is the appearance of afflictions. Next, we will analyze 'curing and severing'. First, cultivate the eight dhyanas to subdue the manifest arising of afflictions, for example, cultivating the first dhyana, subduing the 'bonds' of the desire realm; cultivating the second dhyana, subduing the 'bonds' of the first dhyana, and also subduing the desire realm; and even cultivating the samadhi of neither perception nor non-perception, subduing the realm of nothingness, and also subduing the lower realms. Afterwards, cultivate the contemplation of principles to sever.
其所得。總分粗爾。于中細論理觀之中有伏有永。是義云何。聖道有三。一方便道。學觀諦理而未能見。二無礙道。觀而正見。見中增進三解脫道見中順舊。三中初一與前禪定同伏現起。后二永斷所得煩惱。無礙正斷。解脫證除。無礙增明。故能正斷。解脫順舊。故但證除。斷相云何。煩惱之因起在過去。所生惑果成就當來道。起于中隔彼因果令過去者不能為因。使未來者不能為果。故名為斷。據實論之正遮后惑。令其不生名之為斷。但未來惑不起之時。令過去惑因義不成。義說斷因。非謂現有過因可斷。若說現有過去因力可斷除者。是則過去復有過去。云何過去復有過去。過去煩惱起已謝往。是一過去生后之力流來至今。為道斷滅是二過去。此二過去成實已破。明知現無因力可斷。問曰。若現令無因力誰牽后惑未來得生。釋言。過去所起惑因當起之時招感已竟然後謝往。未來之惑遠由彼力所以得生。非現有力牽后令起。問曰。過去所起惑因一道能斷。多道共治。釋言。多道。何故如是。過去一惑能生未來多品惑果。多品果中有粗細中。聖道初起先斷未來多品之惑。粗惑斷時令過去惑生粗惑邊因義不成。粗因雖斷中細惑因義猶在後道起時。方能斷盡故藉多道。次就大乘以辨斷相。亦先明惑后辨治斷。惑有二種。一者四
住。二者無明。諸愛及見是其四住。癡闇無知是其無明。四住之中有粗有細。粗者對緣作意現生。細者與彼無明同體任性成就。無明之中有粗有細。粗者是其異相無明。細者是其自性無明。于諸法中緣而不了。相返明解名為異相。七識心體性是癡闇。設於諸法緣照分明猶名闇惑。名性無明。如人夢中雖有所知性是昏睡。亦如樂受性是行苦。惑相如是。次辨治斷。斷四住中。粗起之者與成實同。微細之者要滅無明四住隨亡。其中治斷如無明說。斷無明中。異相無明治斷有二。一就地前出入觀心以明治斷。二就地上相續觀心以明治斷。地前如何先修禪定以為治因。后修無漏而為正治。正治有三。一方便道。隨於何法觀而未見。二無礙道。觀而始見。三解脫道。見而順舊。初方便道制伏無明令不障后。良以無明先成在心不可制伏令其不生。故但制伏令不障后無礙正斷。其猶世闇明生闇滅。解脫證除。地前如是。地上云何。初地已上無漏觀解運運相續。唸唸之中無不斷障。于彼相續明解之中隨義分別。望其當分所除無明說為無礙。即此無礙望其前念所斷無明累外而生說為解脫。望其後念所滅無明。有能遮伏令不障后。使其後解相續得生即名方便。如是一切。斷此異相緣照無礙。緣照解脫。斷性無明用前總相緣觀之解以為治因。
后修真觀以為正治治別有三。一方便道。觀真無妄而未能見。二無礙道。見真無妄而未舍妄。三解脫道。見真無妄而能捨妄。於此三中。初方便道漸覺體虛名為伏斷。第二無礙正能永斷。良以無礙正見唯真無妄想。故能令自體更不牽後後不起前。故能正斷。以斷自體性無明故治亦隨亡。如油盡故明亦隨滅。第三解脫累外證除。證法本如體無妄故。於此門中緣照無礙。真證解脫。治斷如是。
第二明其治道差別。于中有四。一就有漏無漏分別。二見修分別。三忍智分別。四法比分別。漏無漏者依如毗曇治道有二。一有漏道。謂世八禪攀上厭下六行斷結。何者六行。觀察下地為苦粗障。觀察上地為止妙出。合為六也。如觀欲界為粗苦障厭斷下結。觀初禪地為止妙出悕求上靜。以此六行斷欲界結。乃至觀察無所有處為苦粗障。觀非想地為止妙出。斷無所有結。非想一地無上可攀等智不斷。然此六行多人合說。人別論之。于下三中隨觀一行。于上亦然。不具觀六。二無漏道。所謂四諦十六行觀。以此理觀斷諸煩惱。何者十六。觀苦有四。謂苦無常空與無我。觀集有四。因集有緣。觀滅有四。滅止妙離。觀道有四。道如跡乘。此義如前四諦中釋。然此十六多人合說。人別論之一一諦下隨觀一行。成實法中有漏唯伏不能永斷
【現代漢語翻譯】 現代漢語譯本 后修真觀認為正治的治理有三種區別。一是方便道（fang bian dao）。觀察真理而沒有虛妄，但未能真正見到。二是無礙道（wu ai dao）。見到真理而沒有虛妄，但未能捨棄虛妄。三是解脫道（jie tuo dao）。見到真理而沒有虛妄，並且能夠捨棄虛妄。在這三種方法中，最初的方便道逐漸覺悟到本體是虛空的，這被稱為『伏斷』。第二種無礙道真正能夠永遠斷除煩惱。這是因為無礙的正見唯有真實而沒有虛妄的妄想，所以能夠使自體不再牽連後來的，後來的念頭不再引起之前的念頭，因此能夠真正斷除煩惱。因為斷除了自體本性的無明，所以治理也隨著消失，就像油燒盡了，燈也隨著熄滅一樣。第三種是解脫，累積的外在證悟被去除。證悟的法本來就像本體一樣沒有虛妄，因此在這個法門中，因緣的照見沒有阻礙，真實地證悟解脫。治理和斷除就是這樣。
第二部分說明治理方法的差別。其中有四種：一是從有漏和無漏的角度來區分；二是見和修的區別；三是忍和智的區別；四是法和比的區別。關於有漏和無漏，根據毗曇（pi tan）的說法，治理的方法有兩種：一是有漏道（you lou dao），即世間的八禪（ba chan），通過攀緣上界、厭惡地獄這六種行來斷除煩惱結。什麼是六行呢？觀察地獄是苦、粗、障礙，觀察上界是止、妙、出離，合起來就是六種。例如，觀察欲界（yu jie）是粗、苦、障礙，從而厭惡並斷除地獄的煩惱結；觀察初禪（chu chan）是止、妙、出離，從而希望得到上界的清凈。用這六行來斷除欲界的煩惱結，乃至觀察無所有處（wu suo you chu）是苦、粗、障礙，觀察非想非非想處（fei xiang fei fei xiang chu）是止、妙、出離，從而斷除無所有處的煩惱結。非想非非想處這一界沒有更高的可以攀緣，所以不能用同樣的智慧來斷除。然而，這六行是多人合起來說的，如果分開來說，在下三界中，可以隨意觀察其中一行，在上界也是如此，不必全部觀察六行。二是無漏道（wu lou dao），即四諦（si di）十六行觀（shi liu xing guan）。用這種理性的觀察來斷除各種煩惱。什麼是十六行呢？觀察苦諦（ku di）有四種：苦、無常、空、無我。觀察集諦（ji di）有四種：因、集、有、緣。觀察滅諦（mie di）有四種：滅、止、妙、離。觀察道諦（dao di）有四種：道、如、跡、乘。這些含義如同前面四諦中的解釋。然而，這十六行是多人合起來說的，如果分開來說，每一諦下可以隨意觀察其中一行。《成實論》（cheng shi lun）中認為有漏道只能伏住煩惱，不能永遠斷除。
【English Translation】 English version The Later Xiuzhen School believes that there are three distinctions in the governance of 'correct treatment'. First is the Expedient Path (fang bian dao): observing truth without delusion, but failing to truly see it. Second is the Unobstructed Path (wu ai dao): seeing truth without delusion, but failing to relinquish delusion. Third is the Liberation Path (jie tuo dao): seeing truth without delusion, and being able to relinquish delusion. Among these three, the initial Expedient Path gradually realizes that the essence is emptiness, which is called 'subduing severance'. The second, the Unobstructed Path, is truly able to permanently sever afflictions. This is because the unobstructed correct view has only truth and no deluded thoughts, so it can prevent the self from being entangled with later thoughts, and later thoughts from arising from previous ones, thus truly severing afflictions. Because the ignorance of the self's nature is severed, the treatment also disappears, just as when the oil is exhausted, the light also goes out. The third is liberation, where accumulated external realizations are removed. The realized Dharma is originally like the essence, without delusion, so in this Dharma gate, the illumination of conditions is unobstructed, and liberation is truly realized. Such is the treatment and severance.
The second part explains the differences in the methods of treatment. There are four distinctions: first, distinguishing between defiled (with outflows) and undefiled (without outflows); second, the difference between seeing and cultivating; third, the difference between forbearance and wisdom; and fourth, the difference between Dharma and analogy. Regarding defiled and undefiled, according to the Abhidharma (pi tan), there are two methods of treatment: first, the defiled path (you lou dao), which is the Eight Dhyanas (ba chan) of the world, using the six practices of climbing to higher realms and disliking lower realms to sever the bonds of affliction. What are the six practices? Observing the lower realms as suffering, coarse, and obstructive; observing the higher realms as cessation, subtle, and liberating; combined, these are the six. For example, observing the Desire Realm (yu jie) as coarse, suffering, and obstructive, thereby disliking and severing the bonds of the lower realm; observing the First Dhyana (chu chan) as cessation, subtle, and liberating, thereby hoping to attain the purity of the higher realm. Using these six practices to sever the bonds of affliction in the Desire Realm, and even observing the Realm of Nothingness (wu suo you chu) as suffering, coarse, and obstructive; observing the Realm of Neither Perception nor Non-Perception (fei xiang fei fei xiang chu) as cessation, subtle, and liberating, thereby severing the bonds of the Realm of Nothingness. The Realm of Neither Perception nor Non-Perception has no higher realm to climb to, so it cannot be severed with the same wisdom. However, these six practices are spoken of collectively by many people; if spoken of separately, in the lower three realms, one can observe any one of them at will, and the same is true in the higher realms, without needing to observe all six. Second, the undefiled path (wu lou dao), which is the Sixteen Aspects of the Four Noble Truths (si di) (shi liu xing guan). Using this rational observation to sever various afflictions. What are the sixteen aspects? Observing the Truth of Suffering (ku di) has four aspects: suffering, impermanence, emptiness, and non-self. Observing the Truth of Accumulation (ji di) has four aspects: cause, accumulation, arising, and condition. Observing the Truth of Cessation (mie di) has four aspects: cessation, stopping, subtlety, and liberation. Observing the Truth of the Path (dao di) has four aspects: path, suchness, trace, and vehicle. These meanings are as explained in the previous section on the Four Noble Truths. However, these sixteen aspects are spoken of collectively by many people; if spoken of separately, under each truth, one can observe any one of them at will. The Tattvasiddhi Shastra (cheng shi lun) believes that the defiled path can only subdue afflictions, not permanently sever them.
。故彼論言。世俗道中無斷結故。見諦道中不得名為行三果者。論其永斷要在無漏。大乘法中斷除五住性結煩惱要是無漏。以此迷理見理斷故斷事無知或是無漏。習學五明斷事無知是其有漏。斷無明地令彼事中無知不生必是無漏(此一門竟)。
次就見修分別治道。依如毗曇三界煩惱攝為三分。始從欲界至無所有。見諦煩惱為第一分。非想地中見諦煩惱為第二分。三界修惑為第三分。此三界中非想見惑唯見解斷。三界修惑唯修道斷。無所有下見諦煩惱治斷不定。若凡夫斷用修道斷。世俗八禪修道攝故。若聖人斷用見解斷。問曰。凡夫既無見解。云何能得斷見諦惑。釋言。凡夫雖無見解而用八禪。總厭下過不分見修。是故斷彼三空已還修道惑時見惑隨滅。問曰。凡夫斷三空下修道惑時見隨滅者。聖斷三界見惑之時修道煩惱何不隨去。而須別用修道解斷。釋言。凡夫斷惑無有分齊。總相厭離。是故通斷。云何總厭。總觀下地一切有漏為苦等故。聖人斷惑必有分齊。見理之時雖除理迷染事猶在。故須別斷。成實法中一切見惑唯見道斷。一切修惑唯修道斷。大乘法中與成實同。不雜對治(此二門竟)。
次就忍智分別治道。慧心安法名之為忍。于境決斷。說之為智。依如毗曇斷見諦惑忍為無礙。智為解脫。斷修道
【現代漢語翻譯】 現代漢語譯本：因此，該論典說，在世俗道中沒有斷除結使的緣故，在見諦道中不能被稱為證得三果的人。論其永久斷除，必定要在無漏道中。大乘佛法中，斷除五住地煩惱的根本煩惱，必定要是無漏道。因為通過無漏道才能斷除迷理和見理的煩惱，從而斷除事無知（對事物的無知），或者說，斷除事無知必定是無漏的。通過學習五明來斷除事無知，則是有漏的。斷除無明地，使該事物中的無知不再產生，必定是無漏的（這一門結束）。 其次，就見道和修道分別闡述對治之道。依照《阿毗達摩》，三界（欲界、色界、無色界）的煩惱可以分為三部分。從欲界到無所有處為第一部分，屬於見諦煩惱。非想非非想處中的見諦煩惱為第二部分。三界的修惑為第三部分。這三界中，非想非非想處的見惑只能通過見道來斷除。三界的修惑只能通過修道來斷除。無所有處以下的見諦煩惱，斷除方式不確定。如果凡夫斷除，則用修道來斷除，因為世俗的八禪屬於修道所攝。如果是聖人斷除，則用見道來斷除。有人問：凡夫既然沒有見解，怎麼能夠斷除見諦惑呢？回答說：凡夫雖然沒有見解，但是通過修習八禪，總的厭離地獄的過患，不區分見惑和修惑。因此，在斷除三空（空無邊處、識無邊處、無所有處）以下的修道惑時，見惑也隨之滅除。有人問：凡夫斷除三空以下的修道惑時，見惑隨之滅除，那麼聖人斷除三界的見惑時，修道煩惱為什麼不隨之去除，而需要另外用修道來斷除呢？回答說：凡夫斷除煩惱沒有明確的界限，是總體的厭離。什麼是總體厭離呢？就是總體觀察下地的一切有漏法都是苦等。聖人斷除煩惱必定有明確的界限，在見理的時候，雖然除去了對理的迷惑，但是對事物的染著仍然存在，所以需要分別斷除。在《成實論》中，一切見惑都只能通過見道斷除，一切修惑都只能通過修道斷除。大乘佛法中與《成實論》相同，不採用混合對治的方式（這兩門結束）。 其次，就忍和智分別闡述對治之道。慧心安住於法，稱之為忍。對於境界的決斷，稱之為智。依照《阿毗達摩》，斷除見諦惑時，忍是無礙道（anāvaraṇa-mārga），智是解脫道（vimukti-mārga）。斷除修道
【English Translation】 English version: Therefore, that treatise says that because there is no cutting off of fetters in the mundane path, one cannot be called a 'fruit-attainer of the three fruits' in the path of seeing the truth. The permanent cutting off must be in the unconditioned path. In Mahayana Buddhism, the cutting off of the fundamental afflictions of the five abodes (pañca-sthāna) must be unconditioned. Because of cutting off delusion about principle (迷理) and seeing principle (見理) through this, the ignorance of affairs (事無知) is cut off, or rather, cutting off ignorance of affairs must be unconditioned. Cutting off ignorance of affairs by studying the five sciences (五明) is conditioned. Cutting off the ground of ignorance (無明地), so that ignorance in those affairs does not arise, must be unconditioned (this concludes one section). Next, the methods of treatment are distinguished based on the paths of seeing and cultivation. According to the Abhidharma, the afflictions of the three realms (trayo dhātava) are divided into three parts. From the desire realm (kāma-dhātu) to the realm of nothingness (ākiñcanyāyatana), the afflictions of the path of seeing the truth (darśana-mārga) are the first part. The afflictions of the path of seeing the truth in the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) are the second part. The afflictions of cultivation (bhāvanā) in the three realms are the third part. In these three realms, the afflictions of seeing in the realm of neither perception nor non-perception can only be cut off by the path of seeing. The afflictions of cultivation in the three realms can only be cut off by the path of cultivation. The afflictions of seeing the truth below the realm of nothingness are uncertain in their method of cutting off. If a common person cuts them off, they use the path of cultivation, because the mundane eight dhyanas (aṣṭa samāpattis) are included in the path of cultivation. If a sage cuts them off, they use the path of seeing. Someone asks: Since a common person has no insight, how can they cut off the afflictions of seeing the truth? The explanation is: Although a common person has no insight, they use the eight dhyanas, generally disliking the faults of the lower realms, without distinguishing between the afflictions of seeing and cultivation. Therefore, when cutting off the afflictions of cultivation below the three emptinesses (trayo vimokṣāḥ), the afflictions of seeing are also extinguished. Someone asks: When a common person cuts off the afflictions of cultivation below the three emptinesses, the afflictions of seeing are also extinguished. Then, when a sage cuts off the afflictions of seeing in the three realms, why are the afflictions of cultivation not also removed, and why is it necessary to separately use the path of cultivation to cut them off? The explanation is: A common person's cutting off of afflictions has no clear boundaries; it is a general aversion. What is general aversion? It is generally observing that all conditioned dharmas (saṃskṛta-dharma) of the lower realms are suffering, etc. A sage's cutting off of afflictions must have clear boundaries. When seeing the principle, although the delusion about principle is removed, the attachment to affairs still remains, so it must be cut off separately. In the Satyasiddhi School (成實宗), all afflictions of seeing can only be cut off by the path of seeing, and all afflictions of cultivation can only be cut off by the path of cultivation. In Mahayana Buddhism, it is the same as the Satyasiddhi School, and mixed treatment is not used (these two sections conclude). Next, the methods of treatment are distinguished based on forbearance (kṣānti) and wisdom (jñāna). The mind of wisdom abiding in the Dharma is called forbearance. The decisive judgment about an object is called wisdom. According to the Abhidharma, when cutting off the afflictions of seeing the truth, forbearance is the unobstructed path (anāvaraṇa-mārga), and wisdom is the path of liberation (vimukti-mārga). Cutting off the afflictions of cultivation
惑智為無礙。智為解脫。何故見惑忍為無礙不得名智。釋言。見解安理名忍。所斷惑得猶與心俱。心俱得中有其疑得帶疑不決。故不名智。何故見惑智為解脫。疑得已舍心決了故。何故修惑智為無礙智為解脫。疑唯障見不障修道。修道治邊一向無疑。故皆名智。何故疑惑唯障見諦不障修道。釋言。疑是迷理煩惱。故唯障見。不迷事故不障修道。問曰。若言疑迷理故唯障見者。聖人修道亦觀諦理。何故不障。釋言。聖人見諦道中見理分明已舍疑得。修道門中雖重觀理緣無不了。是故不為疑結所障。問曰。若言疑不迷事不障修者。現見有人迷事生疑。如夜見機疑為是杌為是人等。云何說言不緣事生。釋言。此疑是不染法不能障道。是故不論。問曰。聖人修道心邊一向無疑。無礙解脫俱名為智。義則可爾。凡夫所起八禪修道亦斷疑得得與心俱。何故無礙得名為智。釋言。凡夫所修八禪雖斷疑得緣事斷結。事粗易了緣之心決故得名智。緣何等事謂觀下地一切有漏為苦粗等。問曰。聖人觀下為苦得名緣理凡亦緣苦。何故名事。釋言。聖人觀彼唸唸微細行苦。行苦理通故得名理。凡夫但觀生老病死愛別離等八苦事惱。故名緣事。問曰。緣事安能斷彼迷理之疑。釋言。雖不觀理明白斷彼疑得。而觀下疑為苦粗等。故能厭斷。毗曇如是
【現代漢語翻譯】 現代漢語譯本 『惑智』（Huo Zhi，困惑的智慧）被稱為『無礙』（Wu Ai，無礙解脫）。『智』（Zhi，智慧）被稱為『解脫』（Jie Tuo，解脫）。為什麼『見惑忍』（Jian Huo Ren，對見解上的迷惑的忍耐）被稱為『無礙』，卻不能被稱為『智』呢？解釋是，『見解安理』（Jian Jie An Li，在見解上安住于真理）被稱為『忍』，所斷除的迷惑仍然與心相伴隨。在與心相伴隨的『得』（De，獲得）中，存在著『疑得』（Yi De，懷疑的獲得），帶著懷疑而不決斷，因此不能被稱為『智』。為什麼『見惑』的『智』被稱為『解脫』呢？因為『疑得』已經被捨棄，內心已經決斷了。為什麼『修惑』（Xiu Huo，修行上的迷惑）的『智』既被稱為『無礙』，又被稱為『解脫』呢？因為懷疑僅僅障礙『見諦』（Jian Di，見真諦），而不障礙『修道』（Xiu Dao，修行之道）。『修道』是針對性的治理，始終沒有懷疑，因此都可以被稱為『智』。 為什麼疑惑僅僅障礙『見諦』，而不障礙『修道』呢？解釋是，疑惑是迷惑真理的煩惱，因此僅僅障礙『見諦』。因為不迷惑於事物，所以不障礙『修道』。有人問，如果說疑惑迷惑真理，所以僅僅障礙『見』，那麼聖人在『修道』中也觀察真理，為什麼不被障礙呢？解釋是，聖人在『見諦道』（Jian Di Dao，見真諦之道）中，見理分明，已經捨棄了『疑得』。在『修道』的門徑中，雖然重新觀察真理，但因緣沒有不明白的，因此不會被疑惑所障礙。有人問，如果說疑惑不迷惑於事物，所以不障礙修行，現在看到有人迷惑於事物而產生懷疑，比如夜晚看到一個東西，懷疑是樹樁還是人等等，怎麼能說不緣於事物而生呢？解釋是，這種懷疑是不染污的法，不能障礙修行，因此不討論。 有人問，聖人在『修道』的心境中始終沒有懷疑，『無礙』和『解脫』都可以被稱為『智』，這個道理可以理解。凡夫所生起的八禪（Ba Chan，八種禪定）的『修道』，也斷除了『疑得』，『得』也與心相伴隨，為什麼『無礙』的『得』不能被稱為『智』呢？解釋是，凡夫所修的八禪雖然斷除了『疑得』，但所緣的是事物，斷除的是與事物相關的煩惱。事物是粗淺容易理解的，所緣的心是決定的，所以可以被稱為『智』。所緣的是什麼事物呢？是觀察下層地的一切有漏法為苦、粗等。有人問，聖人觀察下層為苦，可以被稱為緣于真理，凡夫也緣于苦，為什麼說是緣於事物呢？解釋是，聖人觀察的是念念微細的『行苦』（Xing Ku，行蘊之苦）。『行苦』的道理是通達的，所以可以被稱為真理。凡夫只是觀察生老病死、愛別離等八苦的事惱，所以被稱為緣於事物。有人問，緣於事物怎麼能斷除迷惑真理的疑惑呢？解釋是，雖然不觀察真理，明白地斷除『疑得』，但觀察下層的疑惑為苦、粗等，所以能夠厭惡而斷除。『毗曇』（Pi Tan，阿毗達摩）是這樣說的。
【English Translation】 English version 'Huo Zhi' (惑智, Bewilderment-Wisdom) is called 'Wu Ai' (無礙, Unimpeded). 'Zhi' (智, Wisdom) is called 'Jie Tuo' (解脫, Liberation). Why is 'Jian Huo Ren' (見惑忍, Endurance of Delusions of Views) called 'Wu Ai' but not 'Zhi'? The explanation is that 'Jian Jie An Li' (見解安理, Settling the Understanding on Truth) is called 'Ren' (忍, Endurance), and the delusions that are cut off still accompany the mind. Within the 'De' (得, Attainment) that accompanies the mind, there exists 'Yi De' (疑得, Doubtful Attainment), carrying doubt and indecision, therefore it cannot be called 'Zhi'. Why is the 'Zhi' of 'Jian Huo' (見惑, Delusions of Views) called 'Jie Tuo'? Because 'Yi De' has been abandoned, and the mind is decisive. Why is the 'Zhi' of 'Xiu Huo' (修惑, Delusions of Cultivation) called both 'Wu Ai' and 'Jie Tuo'? Because doubt only obstructs 'Jian Di' (見諦, Seeing the Truth) and does not obstruct 'Xiu Dao' (修道, the Path of Cultivation). 'Xiu Dao' is targeted governance, and there is no doubt throughout, therefore both can be called 'Zhi'. Why does doubt only obstruct 'Jian Di' and not obstruct 'Xiu Dao'? The explanation is that doubt is a defilement that confuses truth, therefore it only obstructs 'Jian Di'. Because it is not confused about things, it does not obstruct 'Xiu Dao'. Someone asks, if it is said that doubt confuses truth, therefore it only obstructs 'Jian', then sages also observe truth in 'Xiu Dao', why are they not obstructed? The explanation is that in the 'Jian Di Dao' (見諦道, Path of Seeing the Truth), sages see the truth clearly and have already abandoned 'Yi De'. In the path of 'Xiu Dao', although they re-observe the truth, the causes and conditions are not unclear, therefore they are not obstructed by doubt. Someone asks, if it is said that doubt does not confuse things, therefore it does not obstruct cultivation, now we see people confused about things and generating doubt, such as seeing something at night and doubting whether it is a tree stump or a person, etc., how can it be said that it does not arise from things? The explanation is that this doubt is an undefiled dharma and cannot obstruct cultivation, therefore it is not discussed. Someone asks, in the mind of sages in 'Xiu Dao', there is no doubt throughout, and 'Wu Ai' and 'Jie Tuo' can both be called 'Zhi', this principle is understandable. The 'Xiu Dao' of the eight Dhyanas (Ba Chan, 八禪) that ordinary people generate also cuts off 'Yi De', and 'De' also accompanies the mind, why can't the 'De' of 'Wu Ai' be called 'Zhi'? The explanation is that although the eight Dhyanas cultivated by ordinary people cut off 'Yi De', what is cognized are things, and what is cut off are the defilements related to things. Things are shallow and easy to understand, and the mind that cognizes is decisive, therefore it can be called 'Zhi'. What things are cognized? It is observing all conditioned dharmas in the lower realms as suffering, coarse, etc. Someone asks, sages observing the lower realms as suffering can be called based on truth, ordinary people also base on suffering, why is it said to be based on things? The explanation is that sages observe the subtle 'Xing Ku' (行苦, Suffering of Formation) in every moment. The principle of 'Xing Ku' is thorough, therefore it can be called truth. Ordinary people only observe the suffering of birth, old age, sickness, death, separation from loved ones, etc., which are the troubles of things, therefore it is called based on things. Someone asks, how can basing on things cut off the doubt that confuses truth? The explanation is that although they do not observe truth and clearly cut off 'Yi De', they observe the doubts of the lower realms as suffering, coarse, etc., therefore they can be disgusted and cut off. The 'Pi Tan' (毗曇, Abhidharma) says so.
。成實法中一切治道通名為忍。通名為智。以心安法故通名忍。決斷無著故通名智。大乘法中忍智亦通。如說五忍。該始至終。二諦智等通初及后。隨義具分非無義異。始觀名忍。終成曰智(此三門竟)。
次就法比分別治道。言法智者亦名現智。如論中說。初知法故名為法智。知現法故亦名現智。言比智者正知之時亦知於法為別法智。從初為目故曰比智。要依現智比度知故。此二如后十智章中具廣分別。治斷如何。毗曇法中見道已前學觀未成。但伏未永斷。苦忍已上法比觀成方能永斷。欲界見惑法忍無礙法智解脫。何故不用比忍為治。境界別故。又複比忍依法智生。法智生時欲界見惑已斷滅。故不至比忍。上界見惑比忍無礙比智解脫。何故不用法忍為治。境界別故雖見下諦于上猶迷。是故不治。欲界修惑法智無礙法智解脫。何故不用比智為治。比智生時欲界修惑已斷滅故。上界修惑滅道法智及四比智以為無礙。亦即用此為解脫。何故不用苦集法智為上對治。偏用滅道二種法智。此義如前金剛心中已具解釋。欲界滅道細于上境。觀細舍粗。故能治之。欲界苦集粗于上境。設使觀之不除上惑。問曰。若言欲界滅道細于上境治上修惑。何故不治上界見惑。釋言。修惑緣事而生。觀細厭粗便能捨之。故觀欲界滅道二諦
除上修惑。上界見惑親迷諦理。要見彼諦方能捨之。是故不能除上見惑。毗曇如是。成實法中若論伏惑比智亦能。若論永斷要唯理現智。以其現智見理明故。大乘法中斷迷理惑現智慧斷。比智慧伏。斷迷事惑現比俱斷。治道如是。
第三明其緣境總別。境謂四諦。毗曇法中觀諦有二。一總。二別。總念處中總觀四諦為空無我。名之為總。燸頂已上別觀四諦。目之為別。于中總觀但伏不斷。見不明故。別中始習伏而未斷。苦忍已上觀成能斷。成實法中亦有總別。燸頂忍中別而不總。世第一上總而不別。世第一法中總觀四諦名用虛假。無相已上總觀諦空。于中若對世俗八禪總別俱斷。故成實言。從燸等來漸斷煩惱見滅乃盡。謂無相中見理滅故。若就理觀隨義分之別觀但伏。總觀之中世第一法總觀未成但伏未永斷。無相已上總觀成就方能永斷。問曰。何故毗曇法中總伏別斷。成實法中別伏總斷。釋言。兩宗立患各異。毗曇法中闇為患本。故經說言。我昔與汝不見四諦。是故久流生死苦海。良以闇惑為患本故。總觀未明。但能伏惑。別觀分明。故能永斷。成實法中取為患本。別觀之時取相未泯。故但伏惑。總觀泯相。故能永斷。大乘法中亦有總別。入法平等總觀諦空。隨有差別別觀諦有。總別二觀俱斷煩惱。著有之患迷
空之闇。總觀除之。著空之患迷事無知。別觀遣之。總別如是。
第四門中頓漸分別。毗曇法中斷見諦惑。聖諦是漸。品數是頓。四諦下惑次第除之。名之為漸。一一諦下九品之惑一治頓斷。名之為頓。良以見惑迷心易除。是故一治能破九品。故論說為折石方便。斷修道惑望于諦理非漸非頓。于惑品數得名為漸。隨緣一諦即能斷之。不具觀四。是故不可說為頓漸。始從欲界乃至非想一一地中。九品煩惱品品別斷故名為漸。良以修惑染事而生纏綿難捨。所以漸除。是故論中說斷修惑如絕藕絲。成實法中斷見諦惑望諦為頓。品數為漸。總觀四諦斷迷諦惑。故名為頓。隨其粗細品數別斷。故名為漸。斷修道惑總觀諦空。亦能斷除。此則是頓。別觀亦斷。非漸非頓。緣一諦故望惑品數唯漸不頓。大乘法中斷迷理惑望諦為頓。品數為漸。總觀法空斷彼迷惑。是故於諦名之為頓。粗細漸除。故於品數名之為漸。斷迷事惑于境為漸。品數亦漸。漸學諸法次第斷除。是故於境名之為漸。粗細漸斷。故於品數亦名為漸。頓漸如是。
第五門中明斷假實。毗曇法中實法有斷。假中不論。聖道唸唸能斷結。故實中有斷。彼宗之中無別假法。故假不斷。以實斷故。見道八忍各別一念斷見諦惑。修道之中九無礙道。各別一念斷修道惑
【現代漢語翻譯】 現代漢語譯本： 空之闇（對空的執著）。總的來說，要去除這種執著。執著于空會迷惑於事物，變得無知。分別地觀察，可以去除這種執著。總觀和別觀就是這樣。
第四個方面，頓悟和漸悟的區別。在毗曇宗（Sarvāstivāda，一切有部）的教法中，斷除見諦之惑（dṛṣṭi-satya-moha，因錯誤見解而產生的迷惑），就聖諦（ārya-satya，四聖諦）而言是漸悟，就品數（品質和數量）而言是頓悟。四聖諦之下的迷惑次第去除，這稱為漸悟。每一聖諦之下的九品（九個等級）迷惑，一次性地、徹底地斷除，這稱為頓悟。這是因為見惑（dṛṣṭi-moha，見解上的迷惑）迷惑人心，容易去除，所以一次性地就能破除九品。因此，論中說這就像『折石』一樣容易。斷除修道之惑（bhāvanā-mārga-moha，修道過程中產生的迷惑），就諦理（satya，真理）而言，既非漸悟也非頓悟。就迷惑的品數而言，可以稱為漸悟。隨順因緣，對一個聖諦進行觀照，就能斷除迷惑，不需要全部觀照四聖諦。因此，不能說是頓悟或漸悟。從欲界（kāma-dhātu，眾生輪迴的最低一層）乃至非想非非想處（naiva-saṃjñā-nāsaṃjñāyatana，三界中的最高一層），每一地中，九品煩惱（nava-prakāra-kleśa，九種煩惱）一品一品地分別斷除，所以稱為漸悟。這是因為修惑（bhāvanā-moha，修習上的迷惑）因染著事物而生，纏綿難以捨棄，所以要逐漸去除。因此，論中說斷除修惑就像『絕藕絲』一樣困難。成實宗（Satya-siddhi-śāstra，成實論宗）的教法中，斷除見諦之惑，就聖諦而言是頓悟，就品數而言是漸悟。總觀四聖諦，斷除對聖諦的迷惑，所以稱為頓悟。隨著迷惑的粗細，品數分別斷除，所以稱為漸悟。斷除修道之惑，總觀諦空（satya-śūnyatā，聖諦的空性），也能斷除。這可以說是頓悟。分別觀照也能斷除，既非漸悟也非頓悟。因為緣於一個聖諦，就迷惑的品數而言，只有漸悟而沒有頓悟。大乘（Mahāyāna，大乘佛教）的教法中，斷除對理的迷惑，就聖諦而言是頓悟，就品數而言是漸悟。總觀諸法皆空（dharma-śūnyatā，一切事物皆無自性），斷除那些迷惑，因此就聖諦而言稱為頓悟。粗細逐漸去除，所以在品數上稱為漸悟。斷除對事物的迷惑，就境界而言是漸悟，就品數而言也是漸悟。逐漸學習諸法（dharma，佛法），次第斷除，因此就境界而言稱為漸悟。粗細逐漸斷除，所以在品數上也稱為漸悟。頓悟和漸悟就是這樣。
第五個方面，闡明斷除的是假還是實。在毗曇宗的教法中，實法（satya-dharma，真實存在的法）可以被斷除，而假法（mithyā-dharma，虛假存在的法）則不被討論。聖道（ārya-mārga，八正道）的每一個念頭都能斷除結（bandhana，煩惱的束縛），所以實法可以被斷除。那個宗派中沒有單獨的假法，所以假法不能被斷除。因為實法被斷除的緣故。見道（darśana-mārga，見道位）的八忍（aṣṭa-kṣānti，八種忍）各自以一個念頭斷除見諦之惑。修道（bhāvanā-mārga，修道位）中的九無礙道（nava-anāgama-mārga，九種無礙解脫之道），各自以一個念頭斷除修道之惑。
【English Translation】 English version: The darkness of emptiness (attachment to emptiness). Generally, this attachment should be removed. Attachment to emptiness leads to delusion about things and ignorance. Separate observation can remove this attachment. This is how general and specific observations work.
In the fourth aspect, the distinction between sudden and gradual enlightenment. In the teachings of Sarvāstivāda (the 'All Exists' school), the eradication of the delusions of seeing the truth (dṛṣṭi-satya-moha), in terms of the Noble Truths (ārya-satya), is gradual, but in terms of qualities and quantities, it is sudden. The delusions under the Four Noble Truths are removed in sequence, which is called gradual enlightenment. The nine qualities (nine levels) of delusion under each Noble Truth are completely eradicated in one go, which is called sudden enlightenment. This is because the delusions of seeing (dṛṣṭi-moha) delude the mind and are easy to remove, so one can break through all nine qualities at once. Therefore, it is said in the treatise that this is as easy as 'breaking a stone'. Eradicating the delusions of cultivation (bhāvanā-mārga-moha), in relation to the truth (satya), is neither gradual nor sudden. In terms of the qualities and quantities of delusion, it can be called gradual. By following conditions and contemplating one Noble Truth, one can eradicate delusion without having to contemplate all four. Therefore, it cannot be said to be sudden or gradual. From the desire realm (kāma-dhātu, the lowest realm of rebirth) to the realm of neither perception nor non-perception (naiva-saṃjñā-nāsaṃjñāyatana, the highest realm in the three realms), in each realm, the nine qualities of afflictions (nava-prakāra-kleśa) are eradicated one by one, so it is called gradual enlightenment. This is because the delusions of cultivation (bhāvanā-moha) arise from attachment to things and are difficult to relinquish, so they must be gradually removed. Therefore, it is said in the treatise that eradicating the delusions of cultivation is as difficult as 'severing lotus threads'. In the teachings of the Satyasiddhi-śāstra (Treatise on the Establishment of Truth), the eradication of the delusions of seeing the truth, in terms of the Noble Truths, is sudden, but in terms of qualities and quantities, it is gradual. Generally contemplating the Four Noble Truths eradicates the delusions about the Noble Truths, so it is called sudden enlightenment. The qualities and quantities are eradicated separately according to their coarseness, so it is called gradual enlightenment. Eradicating the delusions of cultivation by generally contemplating the emptiness of the Truths (satya-śūnyatā) can also eradicate them. This can be said to be sudden enlightenment. Separate contemplation can also eradicate them, which is neither gradual nor sudden. Because it is based on one Noble Truth, in terms of the qualities and quantities of delusion, there is only gradual enlightenment and no sudden enlightenment. In the teachings of Mahāyāna (the Great Vehicle), the eradication of delusions about principle, in terms of the Noble Truths, is sudden, but in terms of qualities and quantities, it is gradual. Generally contemplating the emptiness of all phenomena (dharma-śūnyatā) eradicates those delusions, so it is called sudden enlightenment in terms of the Noble Truths. The coarseness is gradually removed, so it is called gradual enlightenment in terms of qualities and quantities. Eradicating delusions about things, in terms of the realm, is gradual, and in terms of qualities and quantities, it is also gradual. Gradually learning the dharmas (dharma) and eradicating them in sequence, therefore, in terms of the realm, it is called gradual enlightenment. The coarseness is gradually eradicated, so in terms of qualities and quantities, it is also called gradual enlightenment. This is how sudden and gradual enlightenment work.
In the fifth aspect, clarifying whether what is eradicated is real or false. In the teachings of Sarvāstivāda, real dharmas (satya-dharma) can be eradicated, while false dharmas (mithyā-dharma) are not discussed. Each thought of the Noble Path (ārya-mārga) can eradicate bonds (bandhana), so real dharmas can be eradicated. In that school, there are no separate false dharmas, so false dharmas cannot be eradicated. Because real dharmas are eradicated. The eight acceptances (aṣṭa-kṣānti) of the path of seeing (darśana-mārga) each eradicate the delusions of seeing the truth with one thought. The nine unobstructed paths (nava-anāgama-mārga) in the path of cultivation (bhāvanā-mārga) each eradicate the delusions of cultivation with one thought.
。若依成實假中有斷。實中無斷。故彼成實假名品云。諸斷得事皆是假名。良以一念見理不明故實不斷。相續乃明。故假有斷。大乘法中始修之時相續能斷。一念見理不明瞭故。終成之時一念能斷。相續乃盡。以其唸唸見理明故一念能斷。故彼地經七地中說。菩薩唸唸具足一切助菩提法。所俱之法皆能治障。是故一念能有所斷。以障難窮相續乃盡。故地論說。非唯初斷亦非中后。前中后取方能斷盡。假實如是。
第六明其品數多少上下之義。先辨多少。毗曇法中斷見諦惑有八無礙。謂四法忍及四比忍。各別一念。若通解脫有十六心。斷修道惑有其八十一品無礙。品別一念。斷欲界惑有九無礙。乃至非想皆有九品。故有八十一品無礙。若通解脫便有一百六十二心。見修合說有其一百七十八品。成實法中斷見諦惑。總相一品。別則無量。不止八忍八解脫等。斷修道惑。地地之中總相粗分有九無礙九解脫道。細分無量。故彼成實斷過品云。以無量心斷諸煩惱。非八非九。言非八者。不同毗曇唯用八忍斷見諦惑。言非九者。不同毗曇地地之中用九無礙斷修道惑。大乘法中亦無量心斷諸煩惱。不止八九。始從種性終至金剛。唸唸之中比皆斷結故。品數如是。次論上下。惑雖眾多要為三品。謂下中上。義釋不定。就過以分粗
【現代漢語翻譯】 現代漢語譯本：如果按照《成實論》（Satya-siddhi-śāstra）的觀點，假有（prajñapti-sat）中有斷滅，而實有（dravya-sat）中沒有斷滅。所以《成實論》的假名品中說，所有斷滅和獲得的事情都是假名。這是因為一念之間見理不明確，所以實有不斷滅；相續（saṃtāna）不斷延續，才顯得假有斷滅。在大乘佛法中，開始修行的時候，相續能夠斷滅，因為一念之間見理不明確。最終成就的時候，一念就能斷滅，相續也就窮盡了。因爲念念之間見理明確，所以一念就能斷滅。因此，《十地經》（Daśabhūmika Sūtra）在七地中說，菩薩唸唸具足一切幫助菩提（bodhi，覺悟）的法，所具備的法都能對治障礙。所以一念就能有所斷滅。因為障礙窮盡，相續也就窮盡了。所以《地論》（Daśabhūmika-vibhāṣā）說，不是隻有最初斷滅，也不是中間和最後斷滅，而是前、中、后都採取行動才能斷滅窮盡。假有和實有就是這樣。 第六，說明品類數量多少和上下之義。先辨別多少。《毗曇》（Abhidharma）法中，斷見諦惑（darśana-heya）有八無礙道（anāgamana-mārga），即四法忍（dharma-kṣānti）和四比忍（anvaya-kṣānti），各自只有一念。如果通達解脫道（vimukti-mārga），則有十六心。斷修道惑（bhāvanā-heya）有八十一品無礙道，每一品只有一念。斷欲界惑（kāma-dhātu）有九無礙道，乃至非想非非想處（nevasañjñānāsañjñāyatana）都有九品，所以有八十一品無礙道。如果通達解脫道，便有一百六十二心。見惑和修惑合起來說，有一百七十八品。在《成實論》中，斷見諦惑，總相上只有一品，但分別來說則有無量，不止八忍八解脫等。斷修道惑，在每一地中，總相粗略地分有九無礙道和九解脫道，細分則有無量。所以《成實論》的斷過品中說，用無量心斷除各種煩惱，不是八，也不是九。說不是八，是因為不同於《毗曇》只用八忍斷見諦惑；說不是九，是因為不同於《毗曇》在每一地中用九無礙道斷修道惑。在大乘佛法中，也用無量心斷除各種煩惱，不止八或九。從種性（gotra）開始，直到金剛喻定（vajropama-samādhi），唸唸之中都在不斷斷除煩惱結使。所以品類的數量就是這樣。其次討論上下。煩惱惑障雖然眾多，但主要分為三品，即下品、中品和上品。其意義解釋不確定，就過患來區分，粗略地分...
【English Translation】 English version: According to the Satyasiddhi-śāstra (成實論), if relying on the concept of 'provisional existence' (prajñapti-sat), there is cessation within it, whereas in 'real existence' (dravya-sat) there is no cessation. Therefore, the chapter on provisional names in the Satyasiddhi-śāstra states that all cessation and attainment are provisional names. This is because, in a single moment, the understanding of principle is not clear, so real existence does not cease; only when the continuum (saṃtāna) continues is provisional existence seen to cease. In Mahayana Buddhism, at the beginning of practice, the continuum can be severed because the understanding of principle is not clear in a single moment. At the time of final accomplishment, a single moment can sever it, and the continuum is exhausted. Because the understanding of principle is clear in every moment, a single moment can sever it. Therefore, the Daśabhūmika Sūtra (十地經) says in the seventh bhūmi (地, level) that a Bodhisattva possesses all the aids to bodhi (菩提, enlightenment) in every moment, and all the dharmas (法, teachings) possessed can cure obstacles. Therefore, a single moment can sever something. Because obstacles are exhausted, the continuum is exhausted. Therefore, the Daśabhūmika-vibhāṣā (地論) says that it is not only the initial severance, nor the middle or the end; only by taking action in the beginning, middle, and end can severance be complete. Such is the case with provisional and real existence. Sixth, explaining the meaning of the number, quantity, and hierarchy of the categories. First, distinguishing the quantity. In Abhidharma (毗曇) teachings, severing the afflictions of the path of seeing (darśana-heya) has eight unobstructed paths (anāgamana-mārga), namely the four dharma-kṣānti (法忍, acceptances of dharma) and the four anvaya-kṣānti (比忍, subsequent acceptances), each lasting only one moment. If one understands the path of liberation (vimukti-mārga), there are sixteen minds. Severing the afflictions of the path of cultivation (bhāvanā-heya) has eighty-one categories of unobstructed paths, each category lasting only one moment. Severing the afflictions of the desire realm (kāma-dhātu) has nine unobstructed paths, and even the realm of neither perception nor non-perception (nevasañjñānāsañjñāyatana) has nine categories, so there are eighty-one categories of unobstructed paths. If one understands the path of liberation, there are one hundred and sixty-two minds. Combining the afflictions of seeing and cultivation, there are one hundred and seventy-eight categories. In the Satyasiddhi-śāstra (成實論), severing the afflictions of the path of seeing has only one category in general, but countless when distinguished separately, not just eight acceptances and eight liberations, etc. Severing the afflictions of the path of cultivation, in each bhūmi (地, level), there are nine unobstructed paths and nine liberation paths in general and roughly divided, but countless when finely divided. Therefore, the chapter on severing faults in the Satyasiddhi-śāstra says that various afflictions are severed with countless minds, not eight, not nine. Saying not eight is because it differs from Abhidharma, which only uses eight acceptances to sever the afflictions of the path of seeing; saying not nine is because it differs from Abhidharma, which uses nine unobstructed paths in each bhūmi to sever the afflictions of the path of cultivation. In Mahayana Buddhism, various afflictions are also severed with countless minds, not just eight or nine. From the gotra (種性, lineage) to the vajropama-samādhi (金剛喻定, diamond-like samadhi), afflictions and fetters are constantly severed in every moment. So, the quantity of categories is like this. Next, discussing the hierarchy. Although there are many afflictions and hindrances, they are mainly divided into three categories: lower, middle, and upper. The meaning of the explanation is uncertain, and roughly dividing based on faults...
惑為上。以過重故。細惑為下。以過微故。兩楹之間說以為中。就力以分。粗惑力微。浮粗易遣。說以為下。細惑力強。難可制斷。說以為上。故勝鬘云。無明住地其力最上。中同前釋。解亦有三。謂下中上。粗解名下。細解稱上。兩楹之間說以為中。以解對惑上下不定。對向初門三品之惑。得言下解對治上惑。中對治中惑。上品之解對治下惑。此之一義如地持說。故彼文云。解行菩薩行下忍時諸過相增。中忍時中。上忍時下。若對後門三品之惑。得言下解還治下惑。中品治中。上解治上。諸佛勝解能治無明最大惑故。品數如是。
第七門中依禪分別。毗曇法中斷見諦惑依六地禪。未來中間根本四禪是六地也。次第之人依未來禪。超越之人六地禪中隨依何地。問曰。何故唯六地禪能斷見惑非四無色。釋言。前六心分粗強能緣下地有漏之法為苦集觀。並緣彼治為滅道觀。故斷見惑。無色心細不能緣下有漏之法為苦集觀。亦不緣彼對治滅道為滅道觀。是故不能斷見諦惑。斷修道惑所依不定。若以有漏等智斷結。用彼八禪方便之道治斷下結。不斷自地及上地結。以何義故不斷自地。有漏力微不能斷除自地繫縛。如人被縛不能自解。以何義故不斷上結。有漏于上唯生欣樂不能厭故。以何義故。不說未來。未來即是初禪方
【現代漢語翻譯】 現代漢語譯本： 粗重的迷惑被認為是上等的，因為它造成的過失嚴重。細微的迷惑被認為是下等的，因為它造成的過失輕微。用兩楹之間來比喻中等。根據力量來劃分，粗重的迷惑力量微弱，容易去除，所以說是下等。細微的迷惑力量強大，難以制伏斷除，所以說是上等。所以《勝鬘經》說，無明住地的力量最為強大。中等的迷惑，解釋與之前相同。理解也有三種，即下等、中等、上等。粗略的理解稱為下等，精細的理解稱為上等，用兩楹之間來比喻中等。因為理解與迷惑相對，上下不定，所以針對初門的三品迷惑，可以說下等的理解對治上等的迷惑，中等的理解對治中等的迷惑，上品的理解對治下等的迷惑。這個道理就像《地持經》所說。所以經文說，解行菩薩在修行下忍時，各種過失會增加；修行中忍時，過失適中；修行上忍時，過失減少。如果針對後門的三品迷惑，就可以說下等的理解對治下等的迷惑，中等的理解對治中等的迷惑，上等的理解對治上等的迷惑。諸佛的殊勝理解能夠對治無明（avidya）這種最大的迷惑。品類的數量就是這樣。 第七門中，根據禪定來分別。毗曇（Abhidharma）宗認為，斷除見諦（darśana-satya）的迷惑，要依靠六地禪。未來禪、中間禪、根本四禪（catas dhyanas）就是這六地。次第修行的人依靠未來禪，超越修行的人，在這六地禪中，隨便依靠哪一地。有人問：為什麼只有六地禪才能斷除見惑，而不是四無色定（arupa-dhyanas）？解釋說：前六地的禪心比較粗重強勁，能夠緣取下地有漏（sasrava）之法，作為苦集觀（duhkha-samudaya），並且緣取對治它們的方法，作為滅道觀（nirodha-marga）。所以能夠斷除見惑。無色定的心識微細，不能緣取下地有漏之法，作為苦集觀，也不能緣取對治它們的方法，作為滅道觀。所以不能斷除見諦的迷惑。斷除修道（bhavana-marga）的迷惑，所依靠的禪定並不固定。如果用有漏的智慧等來斷除煩惱，就用八禪（asta dhyanas）作為方便之道，來對治斷除下地的煩惱，不能斷除自地和上地的煩惱。為什麼不能斷除自地的煩惱呢？因為有漏的力量微弱，不能斷除自地的束縛，就像人被束縛，不能自己解脫一樣。為什麼不能斷除上地的煩惱呢？因為有漏對於上地，只有欣喜愛樂，不能厭離。為什麼不說未來禪呢？未來禪就是初禪（prathama dhyana）的開始。
【English Translation】 English version: Gross delusions are considered superior because the faults they cause are severe. Subtle delusions are considered inferior because the faults they cause are slight. 'Between two pillars' is used to describe the middle ground. Based on strength, gross delusions are weak and easily removed, so they are said to be inferior. Subtle delusions are strong and difficult to subdue and cut off, so they are said to be superior. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the power of the avidyā-bhūmi (ignorance-ground) is the greatest. The explanation for the middle ground is the same as before. Understanding also has three types: inferior, middle, and superior. Coarse understanding is called inferior, and refined understanding is called superior. 'Between two pillars' is used to describe the middle ground. Because understanding is relative to delusion, its superiority or inferiority is not fixed. Therefore, regarding the three types of delusions at the initial stage, it can be said that inferior understanding counteracts superior delusions, middle understanding counteracts middle delusions, and superior understanding counteracts inferior delusions. This principle is as explained in the Bodhisattvabhūmi. Therefore, that text says that when a jñāna-caryā Bodhisattva practices inferior forbearance, various faults increase; when practicing middle forbearance, the faults are moderate; and when practicing superior forbearance, the faults decrease. If considering the three types of delusions at the later stage, it can be said that inferior understanding counteracts inferior delusions, middle understanding counteracts middle delusions, and superior understanding counteracts superior delusions. The Buddhas' superior understanding can counteract avidya (ignorance), the greatest delusion. The number of categories is as such. In the seventh section, distinctions are made based on dhyāna (meditation). The Abhidharma school believes that eradicating delusions of darśana-satya (truth of seeing) relies on the six bhūmi (grounds) of dhyāna. The anāgamya-dhyāna (approaching meditation), antarā-dhyāna (intermediate meditation), and the four rūpa-dhyānas (form meditations) are these six grounds. Those who practice sequentially rely on anāgamya-dhyāna, while those who practice transcendently rely on any of the six grounds of dhyāna. Someone asks: Why can only the six grounds of dhyāna eradicate darśana-marga (path of seeing) delusions, and not the four arūpa-dhyānas (formless meditations)? The explanation is: The minds of the first six grounds are relatively coarse and strong, capable of focusing on the sāsrava (defiled) dharmas of the lower grounds as duhkha-samudaya (suffering and its origin), and focusing on the methods to counteract them as nirodha-marga (cessation and the path). Therefore, they can eradicate darśana-marga delusions. The minds of the arūpa-dhyānas are subtle and cannot focus on the sāsrava dharmas of the lower grounds as duhkha-samudaya, nor can they focus on the methods to counteract them as nirodha-marga. Therefore, they cannot eradicate darśana-marga delusions. The dhyāna relied upon to eradicate bhāvanā-marga (path of cultivation) delusions is not fixed. If one uses defiled wisdom, etc., to eradicate afflictions, one uses the eight dhyānas as a skillful means to counteract and eradicate the afflictions of the lower grounds, but cannot eradicate the afflictions of one's own ground or the higher grounds. Why can't one eradicate the afflictions of one's own ground? Because the power of the defiled is weak and cannot eradicate the bonds of one's own ground, just as a person who is bound cannot free themselves. Why can't one eradicate the afflictions of the higher grounds? Because one only has joy and delight towards the higher grounds, and cannot renounce them. Why is anāgamya-dhyāna not mentioned? Anāgamya-dhyāna is the beginning of the first dhyāna (prathama dhyāna).
便。以何義故。不說中間。是其初禪眷屬不能斷除初禪地結。為是不論。若用無漏聖道斷結。依六地禪及三無色除彼欲界及非想地。無漏大王不居邊故。就彼所依九地禪中依未來禪所發無漏斷一切結。依餘八地所發無漏唯斷自地及上地結不斷下地。何故如是。無漏力大故斷自地。能厭上過故斷上地。無漏必依凈禪而生。凈禪起時下結已斷。是故無漏不斷下結。以是義故依未來禪所發無漏。能斷一切三界煩惱。依初禪地所發無漏。能斷初禪乃至非想結不斷欲界。乃至依彼無所有定所發無漏。能斷自地及非想結不斷下地。成實法中。斷二輪惑並依四禪及三無色。並依欲界電光三昧。云何得知依於四禪及三無色。成實說為七依定故。云何得知依于電光。成實說言離七依處更有欲界如電三昧為所依故。問曰。毗曇何故不說依于電光。毗曇所說欲界地中無此定故。又問。成實何故不依未來中間。釋言。成實一向不說離初禪地別有未來。是故不依。然彼論中亦說梵王能至中間。當應相從攝屬初禪。故不別論。以何義故不依非想。非想心微不發無漏斷煩惱故。問曰。成實宣說。非想無漏心后入滅盡定。云何說言不發無漏。釋言。有以。先依下地發無漏觀。觀非想地苦無常等斷非想惑。然後用彼非想定心緣向所觀苦無常等。名為無漏。
【現代漢語翻譯】 現代漢語譯本 『便。以何義故。不說中間（指初禪和二禪之間的中間禪）。是因為初禪的眷屬不能斷除初禪地的結（煩惱），還是因為不討論？如果用無漏聖道斷結，依據六地禪（指四禪定，空無邊處定，識無邊處定）及三無色定（無所有處定，非想非非想處定）來斷除欲界及非想地的煩惱。無漏大王（指無漏智慧）不居於邊地，所以在其所依據的九地禪定中，依據未來禪（指未至定）所發的無漏智慧能斷除一切煩惱。依據其餘八地（指四禪定，四無色定）所發的無漏智慧只能斷除自地及上地的煩惱，不能斷除下地的煩惱。為什麼會這樣呢？因為無漏智慧的力量強大，所以能斷除自地的煩惱；因為能厭惡上地的過患，所以能斷除上地的煩惱。無漏智慧必定依據清凈的禪定而生，清凈的禪定生起時，下地的煩惱已經被斷除，所以無漏智慧不斷除下地的煩惱。因為這個原因，依據未來禪所發的無漏智慧，能斷除一切三界（欲界、色界、無色界）的煩惱。依據初禪地所發的無漏智慧，能斷除初禪乃至非想處的煩惱，不能斷除欲界的煩惱。乃至依據無所有定所發的無漏智慧，能斷除自地及非想處的煩惱，不能斷除下地的煩惱。 『成實論』中，斷除二輪惑（指見惑和思惑），可以依據四禪定及三無色定，也可以依據欲界的電光三昧（一種快速生滅的定）。如何得知可以依據四禪定及三無色定呢？因為『成實論』說有七依定（指四禪定，三無色定）。如何得知可以依據電光三昧呢？因為『成實論』說，除了七依處之外，還有欲界的如電三昧作為所依。問：為什麼毗曇宗（指說一切有部）不說依據電光三昧呢？因為毗曇宗所說的欲界地中沒有這種定。又問：為什麼『成實論』不依據未來禪和中間禪呢？解釋說，『成實論』一向不說離開初禪地另外有未來禪。所以不依據。然而該論中也說梵王能到達中間禪，應當歸屬於初禪，所以不另外討論。因為什麼原因不依據非想非非想處定呢？因為非想非非想處的心識微弱，不能生髮無漏智慧來斷除煩惱。問：『成實論』宣說，在非想非非想處的無漏心之後可以進入滅盡定，為什麼說不能生髮無漏智慧呢？解釋說，這是因為先依據下地生髮無漏觀，觀察非想非非想處的苦、無常等，斷除非想非非想處的煩惱。然後用那個非想非非想處的心識緣向所觀察的苦、無常等，這叫做無漏智慧。
【English Translation】 English version 『Furthermore, for what reason is the intermediate dhyana (between the first and second dhyanas) not mentioned? Is it because the retinue of the first dhyana cannot eliminate the fetters of the first dhyana realm, or is it simply not discussed? If one uses the undefiled (anāsrava) noble path to sever fetters, relying on the six dhyanas (the four dhyanas, the sphere of infinite space, and the sphere of infinite consciousness) and the three formless attainments (the sphere of nothingness, and the sphere of neither perception nor non-perception) to eliminate the defilements of the desire realm and the realm of neither perception nor non-perception. The undefiled king (undefiled wisdom) does not reside at the periphery, therefore, within the nine dhyana realms upon which it relies, the undefiled wisdom arising from the future dhyana (the preliminary concentration) can sever all fetters. The undefiled wisdom arising from the remaining eight realms (the four dhyanas and the four formless attainments) can only sever the fetters of its own realm and the realms above, but not the realms below. Why is this so? Because the power of undefiled wisdom is great, it can sever the fetters of its own realm; because it can despise the faults of the realms above, it can sever the fetters of the realms above. Undefiled wisdom necessarily arises based on pure dhyana. When pure dhyana arises, the fetters of the lower realms have already been severed, therefore, undefiled wisdom does not sever the fetters of the lower realms. For this reason, the undefiled wisdom arising from the future dhyana can sever all afflictions of the three realms (desire realm, form realm, and formless realm). The undefiled wisdom arising from the first dhyana realm can sever the fetters from the first dhyana up to the realm of neither perception nor non-perception, but not the fetters of the desire realm. And so on, the undefiled wisdom arising from the sphere of nothingness can sever the fetters of its own realm and the realm of neither perception nor non-perception, but not the fetters of the lower realms. 『In the 『Tattvasiddhi Shastra』, the severing of the two wheels of delusion (the delusions of views and the delusions of thought) can rely on the four dhyanas and the three formless attainments, and also on the lightning-like samadhi (a rapidly arising and ceasing concentration) of the desire realm. How do we know that it can rely on the four dhyanas and the three formless attainments? Because the 『Tattvasiddhi Shastra』 says there are seven dependent concentrations (the four dhyanas and the three formless attainments). How do we know that it can rely on the lightning-like samadhi? Because the 『Tattvasiddhi Shastra』 says that besides the seven dependent places, there is also the lightning-like samadhi of the desire realm as a basis. Question: Why does the Vaibhāṣika (Sarvāstivāda) not mention relying on the lightning-like samadhi? Because the Vaibhāṣika says that there is no such concentration in the desire realm. Another question: Why does the 『Tattvasiddhi Shastra』 not rely on the future dhyana and the intermediate dhyana? The explanation is that the 『Tattvasiddhi Shastra』 consistently does not say that there is a future dhyana separate from the first dhyana realm. Therefore, it does not rely on it. However, that treatise also says that the Brahma king can reach the intermediate dhyana, which should be included in the first dhyana, so it is not discussed separately. For what reason does it not rely on the realm of neither perception nor non-perception? Because the consciousness of the realm of neither perception nor non-perception is subtle and cannot generate undefiled wisdom to sever afflictions. Question: The 『Tattvasiddhi Shastra』 declares that after the undefiled mind in the realm of neither perception nor non-perception, one can enter cessation attainment (nirodha-samāpatti), so why do you say that it cannot generate undefiled wisdom? The explanation is that one first relies on the lower realms to generate undefiled contemplation, observing the suffering, impermanence, etc., of the realm of neither perception nor non-perception, and severing the afflictions of the realm of neither perception nor non-perception. Then, one uses the consciousness of that realm of neither perception nor non-perception to focus on the suffering, impermanence, etc., that were observed, and this is called undefiled wisdom.
實無現觀斷結無漏。大乘法中。斷二輪惑多依四禪。以第四禪功力強故。是故如來成道之時依第四禪。理實通論依欲界定乃至非想皆能斷結。問曰。欲界亂地無定。云何說言依欲界定。釋言。大乘欲界有定。故龍樹言。有欲界定。佛常依之。此與欲界電光何別。當應電光是彼定相。聲聞暫得名為電光。又問。非想不發無漏。云何說言乃至非想。釋言。聲聞依非想定不發無漏。菩薩得發。故龍樹言。云何菩薩非想處定。實相相應是為菩薩非想處定。實相俱故名為無漏。實相俱故能斷煩惱。依禪如是。
第八門中。就位分別。毗曇法中一切煩惱攝為四分。非想見惑以為一分。非想修惑為第二分。無所有下見諦之惑為第三分。無所有下修道之惑為第四分。于中初分唯見道斷。第二分者唯是那含金剛心斷。第三分者或凡夫斷。或是聖人見道中斷。第四分者或凡夫斷。或是聖人斯陀行去修道所斷。成實法中斷見諦惑位分不定。若論無相空慧所斷要在見道。若通離相見空所斷燸等已上皆斷見惑。故彼論言。從燸等來漸斷煩惱見滅乃盡。若通習觀想解所除從聞思上皆斷見惑。故彼論言。多聞因緣思惟因緣滅假名心。燸等見滅滅實法心。因和合中取立定相名假名心。法和合中取立定相名實法心。是二如前假名義中具廣分別。問曰
【現代漢語翻譯】 現代漢語譯本：實際上，並沒有通過現觀（Abhisamaya，對真理的直接領悟）來斷除煩惱結縛的無漏（Anasrava，無煩惱的）智慧。在大乘佛法中，斷除二輪（指見惑和修惑）的迷惑，多依賴於四禪（catuh-dhyana，色界的四種禪定）。因為第四禪的功力強大。所以如來（Tathagata，佛的稱號）成道的時候，也是依賴第四禪。但實際上，從總的理論來說，依賴欲界定（kama-dhatu-samadhi，欲界的禪定）乃至非想非非想定（naivasamjnanasamjnayatana，無色界的最高禪定）都能斷除煩惱結縛。有人問：『欲界是散亂之地，沒有禪定，怎麼能說依賴欲界定呢？』回答說：『大乘佛法中，欲界也有禪定。』所以龍樹（Nagarjuna，大乘佛教中觀派創始人）說：『有欲界定，佛陀常常依止它。』這和欲界的電光定（vidyut-dyuti-samadhi，一種短暫的禪定）有什麼區別呢？應當說，電光定是那種禪定的一個表現。聲聞乘（sravaka-yana，小乘佛教）修行者暫時獲得這種禪定，就稱之為電光定。』又有人問：『非想非非想定不能引發無漏智慧，怎麼能說乃至非想非非想定呢？』回答說：『聲聞乘修行者依賴非想非非想定不能引發無漏智慧，但菩薩（Bodhisattva，發願成佛的修行者）可以引發。』所以龍樹說：『菩薩的非想非非想定是什麼樣的呢？與實相（tattva-laksana，諸法的真實面貌）相應的，就是菩薩的非想非非想定。』因為與實相相應，所以稱為無漏。因為與實相相應，所以能夠斷除煩惱。依賴禪定的情況是這樣的。 第八門中，就修行位次來分別。在毗曇宗（Abhidharma，論藏）的觀點中，一切煩惱可以歸納為四部分：非想非非想處的見惑（drsti-heya，通過見道斷除的煩惱）作為一部分，非想非非想處的修惑（bhavana-heya，通過修道斷除的煩惱）作為第二部分，無所有處（akincanyayatana，無色界第三禪定）以下的見諦之惑（satya-darsana-heya，見四聖諦的迷惑）作為第三部分，無所有處以下的修道之惑（marga-bhavana-heya，修道過程中產生的迷惑）作為第四部分。其中，第一部分只能通過見道斷除。第二部分只能由阿那含（Anagamin，三果聖人）在金剛心（vajropama-citta，最堅固的禪定）中才能斷除。第三部分，或者由凡夫斷除，或者由聖人在見道中（darsana-marga，證悟真理的階段）斷除。第四部分，或者由凡夫斷除，或者由聖人在斯陀含（Sakrdagamin，二果聖人）的修行過程中斷除。成實宗（Satyasiddhi，印度佛教宗派）認為，斷除見諦惑的位次是不確定的。如果通過無相空慧（animitta-sunyata-jnana，不執著于相的空性智慧）來斷除，那麼一定是在見道位。如果通過通達離相見空的智慧來斷除，那麼在暖位（usmagata，四加行位的第一個階段）以上就可以斷除見惑。所以《成實論》說：『從暖位等開始，逐漸斷除煩惱，直到見道時才斷盡。』如果通過學習和觀想來斷除，那麼從聞思位（sruta-cinta，聽聞和思維佛法的階段）就可以斷除見惑。所以《成實論》說：『通過多聞的因緣，通過思惟的因緣，可以滅除假名心（prajnapti-citta，執著于假名的心）。在暖位等見道時，可以滅除實法心（vastu-dharma-citta，執著于實法的心）。』在因緣和合中，取立一定的相，就叫做假名心。在法（dharma，事物）的和合中，取立一定的相，就叫做實法心。這兩種心，就像前面假名義中詳細分別的那樣。有人問：
【English Translation】 English version: In reality, there is no flawless (Anasrava) wisdom that eradicates afflictions through direct realization (Abhisamaya). Within the Mahayana teachings, the elimination of the two wheels (referring to afflictions of view and afflictions of practice) mostly relies on the four Dhyanas (catuh-dhyana, the four meditative states of the Form Realm). This is because the power of the fourth Dhyana is strong. Therefore, when the Tathagata (Tathagata, an epithet of the Buddha) attained enlightenment, he relied on the fourth Dhyana. But in truth, generally speaking, relying on the Samadhi of the Desire Realm (kama-dhatu-samadhi, meditative states within the Desire Realm) and even the state of Neither Perception Nor Non-Perception (naivasamjnanasamjnayatana, the highest meditative state of the Formless Realm) can eradicate afflictions. Someone asks: 'The Desire Realm is a chaotic place without Samadhi, how can it be said that one relies on the Samadhi of the Desire Realm?' The answer is: 'In Mahayana Buddhism, there is Samadhi in the Desire Realm.' Therefore, Nagarjuna (Nagarjuna, founder of the Madhyamaka school of Mahayana Buddhism) said: 'There is Samadhi in the Desire Realm, and the Buddha often relies on it.' How is this different from the Lightning Flash Samadhi (vidyut-dyuti-samadhi, a transient meditative state) of the Desire Realm? It should be said that the Lightning Flash Samadhi is a manifestation of that Samadhi. Sravakas (sravaka-yana, practitioners of the Hearer Vehicle, Hinayana Buddhism) temporarily attain this Samadhi and call it the Lightning Flash Samadhi.' Someone also asks: 'The state of Neither Perception Nor Non-Perception cannot generate flawless wisdom, how can it be said even the state of Neither Perception Nor Non-Perception?' The answer is: 'Sravakas relying on the state of Neither Perception Nor Non-Perception cannot generate flawless wisdom, but Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood) can.' Therefore, Nagarjuna said: 'What is the Bodhisattva's state of Neither Perception Nor Non-Perception like? Being in accordance with the true nature (tattva-laksana, the true nature of all phenomena) is the Bodhisattva's state of Neither Perception Nor Non-Perception.' Because it is in accordance with the true nature, it is called flawless. Because it is in accordance with the true nature, it can eradicate afflictions. This is the situation regarding reliance on Dhyana. In the eighth section, we differentiate based on the stages of practice. In the view of the Abhidharma (Abhidharma, the collection of Buddhist treatises), all afflictions can be categorized into four parts: the afflictions of view (drsti-heya, afflictions eradicated through the Path of Seeing) in the state of Neither Perception Nor Non-Perception as one part, the afflictions of practice (bhavana-heya, afflictions eradicated through the Path of Cultivation) in the state of Neither Perception Nor Non-Perception as the second part, the afflictions of seeing the truth (satya-darsana-heya, afflictions related to seeing the Four Noble Truths) below the state of Nothingness (akincanyayatana, the third meditative state of the Formless Realm) as the third part, and the afflictions of the Path of Cultivation (marga-bhavana-heya, afflictions arising during the process of cultivation) below the state of Nothingness as the fourth part. Among these, the first part can only be eradicated through the Path of Seeing (darsana-marga, the stage of realizing the truth). The second part can only be eradicated by an Anagamin (Anagamin, a third-stage Arhat) with the Vajra-like Mind (vajropama-citta, the most firm meditative state). The third part can be eradicated either by ordinary beings or by sages during the Path of Seeing. The fourth part can be eradicated either by ordinary beings or by sages during the practice of a Sakrdagamin (Sakrdagamin, a second-stage Arhat). The Satyasiddhi school (Satyasiddhi, an Indian Buddhist school) believes that the stage of eradicating the afflictions of seeing the truth is uncertain. If one eradicates them through the wisdom of non-appearance and emptiness (animitta-sunyata-jnana, wisdom of emptiness without attachment to appearances), then it must be in the Path of Seeing. If one eradicates them through the wisdom of understanding the separation from appearances and seeing emptiness, then one can eradicate the afflictions of view from the stage of Warmth (usmagata, the first stage of the Four Preparatory Practices) onwards. Therefore, the Satyasiddhi Shastra says: 'From the stage of Warmth onwards, one gradually eradicates afflictions, and they are completely eradicated at the Path of Seeing.' If one eradicates them through learning and contemplation, then one can eradicate the afflictions of view from the stages of hearing and thinking (sruta-cinta, the stages of hearing and contemplating the Dharma). Therefore, the Satyasiddhi Shastra says: 'Through the causes and conditions of much learning, through the causes and conditions of contemplation, one can eliminate the mind of provisional names (prajnapti-citta, the mind attached to provisional names). At the Path of Seeing, such as the stage of Warmth, one can eliminate the mind of real dharmas (vastu-dharma-citta, the mind attached to real dharmas).' In the combination of causes and conditions, taking and establishing a fixed appearance is called the mind of provisional names. In the combination of dharmas (dharma, phenomena), taking and establishing a fixed appearance is called the mind of real dharmas. These two minds are explained in detail in the meaning of provisional names as before. Someone asks:
。聞等。非見諦解。云何能得斷見諦惑。彼是見道之方便。故所斷煩惱通名見惑。修道煩惱斯陀行去次第斷除。大乘法中。見諦煩惱斷處不定。若論真見解脫證斷要在初地。故地論言。諸見縛者先在初地見道時斷。若論緣見無礙所除解行終心亦能斷之。故地持言。先解行住諸見縛斷。若復通論十信已上皆斷見惑。彼是見道之方便故。修道煩惱斷處不定。大位以分二地已上漸次斷除。若復通論初地之中滿心已去亦皆能斷。故地持中初地滿心名修慧行。位分如是。
第九約就心識有三。一者事識。謂六識心。二者妄識。謂七識心。三者真識。此三廣釋如八識章。治斷如何。事識之中。隔絕因果名之為斷。不滅心體。妄識之中。始則解生闇滅名斷。終則妄心盡滅為斷。以知妄心本無法故。真識之中。融妄名名斷。不滅心體。良以真心絕妄成結窮之則實更無所除故不滅心。事識中斷如刀截繩。隔絕而已。妄識中斷如火燒繩。通體皆盡。真識中斷如解繩結。更無所除。斷結之義辨之云爾。
滅盡定義九門分別(釋名辨體一 出入之相二 時節分齊三 就界分別四 就地分別五 有漏無漏分別六 就人分別七 對第八解脫辨其同異八 釋文九)
第一門中。先釋其名后辨體性。名別不同。乃有四種。一名無心定
。二名斷受定。三名滅受想定。四名滅盡定。通釋是一。于中別分非無差異。無心定者。偏對心王以彰其名。心識盡謝。故曰無心。離於有心分別散動名無心定。斷受定者。地持論中名斷受樂。此對受數以彰其名。五受皆亡。故曰斷受。離受散動名斷受定。良以諸苦皆在受中故斷此受名斷受樂。故地持言。隨所有受是真實苦。住定受滅名斷受樂。滅受想者。偏對受想二陰。彰名。想絕受亡名滅受想。滅盡定者。通對一切心心數法以彰名也。心及心法一切俱亡名曰滅盡。又復三界緣心都盡亦名滅盡。如初禪中。雖滅欲惡覺觀猶在。乃至非想雖滅下過自地心在。以是義故不名滅盡。至此定中一切斯亡。故曰滅盡。定如前釋。名字如是。體性云何。論者不同所說各異。如彼佛陀提婆所說心法為體。彼人何故作如是說。入滅定者猶名眾生。若全無心不名眾生。是眾生故明知有心。體雖是心絕離粗想。故云滅盡。毗曇所說非色心法為滅定體。是義云何。彼論宣說。絕去心慮得一非色非心之法。在於身中須補心處。故說非色非心為體。問曰。是中滅去心慮。心得滅不。釋言。不滅。何故不滅。能滅所滅同地法故。如欲界善雖滅欲惡不滅彼得。此亦如是。問曰。若此能滅所滅同地法故不滅得者。斷善根時以欲界惡斷欲界善。何故斷得
。釋言。闡提斷善根時具以方便無礙解脫三道斷善。極違善故通斷其得。滅定唯以方便滅心。故不捨得。毗曇如是。成實宣說。心識盡處數滅無為為滅定體。問曰。若說心識盡處為滅定體是滅定中便無心識。應非眾生。又若無心草木何別。成實釋言。心得在故猶名有心。以有心故亦名眾生。不同草木。何者心得入滅定者。成就過去未來世心。故名心得。不同毗曇別立非色非心得也。大乘法中。尋名取義。心識盡處為滅定體。以實具論滅盡定中亦得有心亦得無心。言無心者。聲聞滅定無六識心。菩薩滅定全無六識。分有妄識。諸佛滅定六七全無。言有心者。聲聞菩薩滅定之中猶有本識。真妄和合為本識故。佛滅定中猶有真心。若有心識云何滅盡。滅粗心故。體性如是(此一門竟)。
次辨出入滅盡定相。先就毗曇以辨出入。入時云何。依彼論中先得八禪極令純熟。次於八禪六種入定調練其心。故經說言。欲入滅定必先調心。何者六種。一者順入。從初禪入次第上升乃至非想。二者逆入。從非想入次第下轉至初禪出。三逆順入。從初禪入至第二禪。卻入初禪次第上升至第三禪。劫入二禪次第上升至第四禪。如是卻入而覆上升乃至非想。四者順超。從初禪入超第二禪入第三禪。超第四禪入于空處。如是上超乃至非想。
【現代漢語翻譯】 現代漢語譯本： 解釋：闡提（icchantika，斷絕善根者）斷絕善根時，憑藉方便、無礙解脫和三道來斷絕善根，因為他們極其違背善良，所以徹底斷絕了獲得善果的可能性。滅盡定（nirodha-samāpatti）僅僅憑藉方便來滅除心識，因此不捨棄獲得善果的可能性。毗曇宗（Abhidharma）是這樣認為的。成實宗（Satyasiddhi）宣稱，心識止息之處，即數滅無為（nirodha），是滅盡定的本體。有人問：如果說心識止息之處是滅盡定的本體，那麼滅盡定中就沒有心識，應該就不是眾生了。而且如果沒有心識，和草木有什麼區別？成實宗解釋說：『心得』還在，所以仍然稱為『有心』。因為『有心』，所以也稱為眾生，不同於草木。什麼是『心得』呢？進入滅盡定的人，成就了過去和未來的心，所以稱為『心得』，不同於毗曇宗另外設立的非色非心之法。大乘佛法中，按照名相來探求意義，心識止息之處是滅盡定的本體。如果從實際情況來討論，滅盡定中既可以有心，也可以無心。說『無心』，是指聲聞（śrāvaka）的滅盡定中沒有六識心（意識等六種認識作用）。菩薩（bodhisattva）的滅盡定中完全沒有六識，但還有妄識（錯誤的認識）。諸佛（Buddha）的滅盡定中六識和第七識（末那識，manas）完全沒有。說『有心』，是指聲聞和菩薩的滅盡定中仍然有本識（根本識，ālaya-vijñāna），因為本識是真識和妄識的和合。佛的滅盡定中仍然有真心（如來藏，tathāgatagarbha）。如果還有心識，怎麼能說是滅盡呢？因為滅的是粗顯的心識，其體性就是這樣。（這一部分結束）
接下來辨析出入滅盡定的狀態。先從毗曇宗的角度來辨析出入。入定時是怎樣的呢？按照他們的論述，首先要獲得八禪（八種禪定境界），並且達到極其純熟的程度。然後在八禪的基礎上，用六種入定方式來調練自己的心。所以經中說，想要進入滅盡定，必須先調心。哪六種呢？一是順入，從初禪進入，依次上升，直到非想非非想處定（nevasaññānāsaññāyatana）。二是逆入，從非想非非想處定進入，依次下降，直到初禪出定。三是逆順入，從初禪進入到第二禪，然後退回初禪，再依次上升到第三禪，退回第二禪，再依次上升到第四禪，這樣退回又上升，直到非想非非想處定。四是順超，從初禪進入，跳過第二禪，進入第三禪，跳過第四禪，進入空無邊處定（ākāśānantyāyatana），這樣向上跳躍，直到非想非非想處定。
【English Translation】 English version: Explanation: When an icchantika (one who has severed their roots of goodness) severs their roots of goodness, they do so through skillful means, unobstructed liberation, and the three paths, because they are extremely opposed to goodness, thus completely cutting off the possibility of attaining good results. Nirodha-samāpatti (cessation attainment) only extinguishes consciousness through skillful means, therefore it does not abandon the possibility of attaining good results. This is the view of the Abhidharma school. The Satyasiddhi school declares that the place where consciousness ceases, namely nirodha (cessation), is the essence of nirodha-samāpatti. Someone asks: If it is said that the place where consciousness ceases is the essence of nirodha-samāpatti, then there would be no consciousness in nirodha-samāpatti, and it should not be considered a sentient being. Moreover, if there is no consciousness, what is the difference between it and grass and trees? The Satyasiddhi school explains: 'Mind-essence' still exists, so it is still called 'having mind'. Because it 'has mind', it is also called a sentient being, different from grass and trees. What is 'mind-essence'? Those who enter nirodha-samāpatti have accomplished the past and future mind, so it is called 'mind-essence', different from the non-form and non-mind dharmas established separately by the Abhidharma school. In Mahayana Buddhism, meaning is sought according to the names and terms, and the place where consciousness ceases is the essence of nirodha-samāpatti. If discussed from the actual situation, there can be both mind and no-mind in nirodha-samāpatti. 'No-mind' means that the śrāvaka's (hearer) nirodha-samāpatti has no six consciousnesses (the six types of cognitive functions). The bodhisattva's (enlightenment being) nirodha-samāpatti completely lacks the six consciousnesses, but still has erroneous consciousness (false perception). The Buddhas' (awakened one) nirodha-samāpatti completely lacks the six and seventh consciousnesses (manas-vijñāna). 'Having mind' means that in the nirodha-samāpatti of śrāvakas and bodhisattvas, there is still the ālaya-vijñāna (storehouse consciousness), because the ālaya-vijñāna is the combination of true and false consciousness. In the Buddha's nirodha-samāpatti, there is still the true mind (tathāgatagarbha). If there is still consciousness, how can it be said to be cessation? Because it is the coarse consciousness that is extinguished, its nature is like this. (This section ends)
Next, we will distinguish the states of entering and exiting nirodha-samāpatti. First, we will distinguish the entry and exit from the perspective of the Abhidharma school. What is it like when entering? According to their discussion, one must first attain the eight dhyānas (eight states of meditative absorption) and reach an extremely pure state. Then, based on the eight dhyānas, one trains their mind with six types of entering samādhi. Therefore, the sutras say that to enter nirodha-samāpatti, one must first train the mind. What are the six types? First, sequential entry, entering from the first dhyāna and ascending sequentially until nevasaññānāsaññāyatana (the sphere of neither perception nor non-perception). Second, reverse entry, entering from nevasaññānāsaññāyatana and descending sequentially until exiting from the first dhyāna. Third, reverse-sequential entry, entering from the first dhyāna to the second dhyāna, then retreating to the first dhyāna, then ascending sequentially to the third dhyāna, retreating to the second dhyāna, then ascending sequentially to the fourth dhyāna, thus retreating and ascending until nevasaññānāsaññāyatana. Fourth, sequential transcendence, entering from the first dhyāna, skipping the second dhyāna, entering the third dhyāna, skipping the fourth dhyāna, entering ākāśānantyāyatana (the sphere of infinite space), thus leaping upwards until nevasaññānāsaññāyatana.
問曰。何故唯超一地。聲聞超禪不過一故。五者逆超。從非想定超無所有。入于識處。超于空處入第四禪。超第三禪入二禪中。超于初禪起欲界心。六逆順超。從初禪地超入三禪。卻入二禪超入四禪。卻入三禪超入空處。如是卻入而覆上超乃至非想。然此六種皆就有漏根本定中轉次相入。不入無漏。不由方便。問曰。上入至非想地即得出定入散心不。釋言。不得。何故不得。若從彼出赴于欲界散亂之心便超八地。聲聞禪定無如是義。如人極上善心之後不起重惡。彼亦如是。問曰。若言至非想定不得即出起散心者。向前六中第三第六至非想定云何得出。釋言。彼還次第下入至於初禪或至二禪。然後出定起欲界心。若爾便有八種調心。何得言六。彼逆入者同第二門。逆次第收故合說六。調心如。是如是六種調心已竟。次起要期作滅心意。又復要期其時當出。作是念已方入滅定。先入初禪根本定中滅欲界心。次入二禪滅初禪心。乃至轉入非想定中滅無所有心。非想心后以本要期心心數法忽然而滅。問曰。有人一世之中數入滅定。為當一一別須六種入定調心。為當一調能多入定。彼宗如來一調已后能多入定。聲聞之人隨別須調。入時如是。出時云何。在滅定中隨時多少。至本要期欲出之時。以本要期欲出之力心心數法忽然而生
【現代漢語翻譯】 現代漢語譯本 問：為什麼只有超越一地的情況？因為聲聞（Śrāvakā，聽聞佛法而修行的弟子）超越禪定不會超過一級。五、逆超：從非想定（Nāsaṃjñānāsaṃjñāyatana，既非想也非非想處定）超越到無所有處定（Ākiṃcanyāyatana），再進入識處定（Vijñānānantyāyatana），超越空處定（Ākāśānantyāyatana）後進入第四禪（Caturtha-dhyāna）。超越第三禪（Tṛtīya-dhyāna）進入二禪（Dvitīya-dhyāna）中，超越初禪（Prathama-dhyāna）生起欲界心（Kāmadhātu-citta）。六、逆順超：從初禪地超越進入三禪，然後退入二禪，再超越進入四禪，又退入三禪，超越進入空處定。這樣退入又向上超越，乃至到達非想非非想處定。然而這六種情況都是在有漏（Sāsrava，有煩惱）的根本定（Mūla-samādhi）中依次進入，不進入無漏（Anāsrava，無煩惱）定，也不依靠方便（Upāya）。 問：如果向上進入到非想非非想處地，是否可以立即出定進入散亂心（Vikṣipta-citta）的狀態？ 答：不能。為什麼不能？如果從那裡出來直接進入欲界的散亂心，就超越了八地（Aṣṭabhūmi）。聲聞的禪定沒有這樣的情況。就像一個人在達到極好的善心之後，不會立即生起極重的惡念一樣，也是這個道理。 問：如果說到達非想非非想處定不能立即出來生起散亂心，那麼前面六種情況中的第三種和第六種到達非想非非想處定，又如何能夠出來呢？ 答：他們還是按照次第向下進入，直到初禪或者二禪，然後出定生起欲界心。如果這樣，就有了八種調心（Citta-samādhāna），怎麼能說是六種呢？那些逆入的情況與第二種情況相同，因為是逆著次第收攝，所以合併說成六種。調心就是這樣。 如是，這六種調心已經說完。接下來發起要期（Adhiṣṭhāna，預先設定的期限），想要滅除心意（Citta-manas）。又預先設定好到某個時間出定。在這樣想之後才進入滅盡定（Nirodha-samāpatti）。先進入初禪根本定中滅除欲界心，然後進入二禪滅除初禪心，乃至轉入非想非非想處定中滅除無所有處心。在非想非非想處心之後，憑藉原本設定的期限，心和心所法（Citta-caitta-dharmāḥ）忽然滅盡。 問：如果有人在一世之中多次進入滅盡定，是否每次都需要分別進行六種入定調心，還是一次調心就能多次入定？ 答：他們的宗派認為，如來（Tathāgata，佛）一次調心之後就能多次入定。而聲聞之人每次都需要分別調心。入定的時候是這樣，那麼出定的時候又是怎樣呢？在滅盡定中，時間或長或短，到達原本設定的期限想要出定的時候，憑藉原本設定的期限和想要出定的力量，心和心所法忽然生起。
【English Translation】 English version Question: Why is it only possible to transcend one level at a time? Because a Śrāvakā (a disciple who practices by hearing the Buddha's teachings) does not transcend more than one level of dhyāna (meditative state). Fifth, reverse transcendence: From Nāsaṃjñānāsaṃjñāyatana (the sphere of neither perception nor non-perception), one transcends to Ākiṃcanyāyatana (the sphere of nothingness), then enters Vijñānānantyāyatana (the sphere of infinite consciousness), transcends Ākāśānantyāyatana (the sphere of infinite space), and enters Caturtha-dhyāna (the fourth dhyāna). One transcends Tṛtīya-dhyāna (the third dhyāna), enters Dvitīya-dhyāna (the second dhyāna), and transcends Prathama-dhyāna (the first dhyāna), giving rise to Kāmadhātu-citta (desire realm mind). Sixth, reverse and forward transcendence: From the first dhyāna level, one transcends into the third dhyāna, then retreats into the second dhyāna, transcends into the fourth dhyāna, retreats into the third dhyāna, and transcends into the sphere of nothingness. In this way, one retreats and then transcends upwards, even reaching the sphere of neither perception nor non-perception. However, all six of these cases involve entering sequentially within the Sāsrava (with outflows, with defilements) Mūla-samādhi (fundamental concentration), without entering Anāsrava (without outflows, without defilements) samādhi, and without relying on Upāya (skillful means). Question: If one ascends to the sphere of neither perception nor non-perception, can one immediately exit the samādhi and enter a state of Vikṣipta-citta (scattered mind)? Answer: No. Why not? If one were to emerge from there directly into the scattered mind of the desire realm, one would be transcending eight levels (Aṣṭabhūmi). Such a thing does not occur in the dhyāna of a Śrāvakā. It is like a person who, after attaining an extremely good state of mind, does not immediately generate extremely evil thoughts; the principle is the same. Question: If it is said that one cannot immediately emerge and generate a scattered mind upon reaching the sphere of neither perception nor non-perception, then how can one emerge in the third and sixth cases of the previous six, having reached the sphere of neither perception nor non-perception? Answer: They still descend sequentially, reaching the first or second dhyāna, and then exit the samādhi, generating a desire realm mind. If that is the case, then there would be eight types of Citta-samādhāna (mind control), how can it be said that there are six? Those who enter in reverse are the same as the second case; because they are collected in reverse order, they are combined and said to be six. Such is the control of the mind. Thus, these six types of mind control have been explained. Next, one initiates Adhiṣṭhāna (a pre-determined time), desiring to extinguish Citta-manas (mind and thought). One also pre-determines the time to emerge from the samādhi. After thinking in this way, one enters Nirodha-samāpatti (cessation attainment). First, one enters the fundamental samādhi of the first dhyāna, extinguishing the desire realm mind; then one enters the second dhyāna, extinguishing the mind of the first dhyāna; and so on, until one enters the sphere of neither perception nor non-perception, extinguishing the mind of the sphere of nothingness. After the mind of the sphere of neither perception nor non-perception, due to the originally pre-determined time, the Citta-caitta-dharmāḥ (mind and mental factors) suddenly cease. Question: If someone enters cessation attainment multiple times in one lifetime, does one need to separately perform the six types of mind control for each entry, or can one entry of control allow for multiple entries into samādhi? Answer: Their school believes that after one control of the mind, a Tathāgata (Buddha) can enter samādhi multiple times. However, a Śrāvakā needs to control the mind separately each time. Such is the entry into samādhi; so how is the exit from samādhi? While in cessation attainment, for a period of time that is either long or short, when the originally pre-determined time arrives and one desires to exit, due to the originally pre-determined time and the power of wanting to exit, the mind and mental factors suddenly arise.
。毗曇如是。次就成實以辨出入。成實法中趣入滅定有二次第。一種次第先得八禪。次修聖道斷欲界中修道煩惱。上至非想非想地結或盡不盡。斷此惑已次起要期作滅心意並起要期其時當出。生此要期后然後滅心。先入初禪根本定中滅欲界心。乃至轉入非想定中滅無所有心。非想心后以本願力一切心想忽然而滅。問曰。成實得八禪已別修無漏斷修道惑。然後滅心。毗曇法中何不如是。釋言。毗曇禪定斷結。得八禪時無所有下煩惱已盡。不須更修無漏斷結然後滅心。設修無漏但斷悲想一地煩惱。故異成實。此成實一種次第。第二次第先依電光修習聖道斷欲界中修道煩惱乃至非想。次修八禪得八禪。已次起要期作滅心意。並起要期其時當出。然後滅心從初禪入乃至滅定。問曰。毗曇亦得如是先斷修惑后得禪不。釋言。不同毗曇法中。依未來禪發無漏觀。斷除三界修道惑時即得八禪。同治修故。雖得八禪不能現前。更起方便修乃現前。問曰。向說毗曇法中欲入滅定先作六種入定調心。成實法中亦如是不。釋言。不須但得八禪則能滅心。何故如是。彼論宣說。得此禪已別用無漏斷諸煩惱。無漏調心是故不假。故彼成實六三昧品云。得八禪已即能滅心。不假六種。問曰。欲入滅盡定時為作意滅為不作意。成實兩釋。一義釋云。作
【現代漢語翻譯】 現代漢語譯本 毗曇宗是這樣認為的。接下來根據《成實論》來辨析入定和出定的過程。《成實論》中進入滅盡定有兩種次第。第一種次第是先獲得八禪（色界四禪、無色界四禪），然後修習聖道，斷除欲界中的修道煩惱，向上乃至斷除非想非非想處天的結使，或者斷盡或者未斷盡。斷除這些迷惑后，接著發起『要期』（一種願力），立下滅心的意願，並且同時立下出定的時間。產生這個『要期』之後，然後滅心，先從初禪根本定中滅除欲界的心，乃至轉入非想定中滅除無所有的心。在非想心之後，憑藉本來的願力，一切心想忽然滅盡。 有人問：按照《成實論》，已經獲得八禪之後，還要另外修習無漏智慧來斷除修道上的迷惑，然後才能滅心。毗曇宗的觀點為什麼不是這樣呢？ 回答說：毗曇宗認為，在禪定中就能斷除結使，獲得八禪的時候，無所有處天以下的煩惱就已經斷盡了，不需要再修習無漏智慧來斷除結使，然後才能滅心。即使修習無漏智慧，也只是斷除悲想這一地的煩惱，所以和《成實論》不同。這是《成實論》的第一種次第。 第二種次第是先依靠電光觀修習聖道，斷除欲界中的修道煩惱，乃至斷除非想非非想處天的煩惱。然後修習八禪，獲得八禪之後，接著發起『要期』，立下滅心的意願，並且同時立下出定的時間。然後滅心，從初禪進入，乃至進入滅盡定。 有人問：毗曇宗也可以像這樣，先斷除修惑，然後獲得禪定嗎？ 回答說：不一樣。毗曇宗認為，依靠未來的禪定生起無漏智慧觀，斷除三界的修道迷惑時，就同時獲得了八禪，因為是同時修習的緣故。雖然獲得了八禪，但不能立刻顯現，需要進一步方便修習才能顯現。 有人問：之前說毗曇宗想要進入滅盡定，要先進行六種入定前的調心準備，成實宗也這樣嗎？ 回答說：不需要。只要獲得八禪就能滅心。為什麼這樣呢？因為《成實論》宣說，獲得八禪之後，另外用無漏智慧斷除各種煩惱，用無漏智慧調心，所以不需要六種準備。所以《成實論·六三昧品》中說，獲得八禪之後就能滅心，不需要六種準備。 有人問：想要進入滅盡定時，是有作意地滅除，還是無作意地滅除？《成實論》有兩種解釋。一種解釋認為，是作意地滅除。
【English Translation】 English version The Sarvastivadins (Vaibhashika) view it this way. Next, based on the Satyasiddhi Shastra, we will distinguish between entering and exiting the Samadhi. In the Satyasiddhi Shastra, there are two sequences for entering Nirodha-samapatti (cessation attainment). The first sequence is to first attain the eight Jhanas (four form realms and four formless realms), then cultivate the Noble Path, cutting off the afflictions of cultivation in the desire realm, up to cutting off the fetters of the Realm of Neither Perception Nor Non-Perception, either completely or incompletely. After cutting off these delusions, one then initiates a 'vow' (a kind of aspiration), establishing the intention to extinguish the mind, and simultaneously establishing the time of exiting the Samadhi. After generating this 'vow', one then extinguishes the mind, first extinguishing the mind of the desire realm from the first Dhyana (absorption), and then transitioning into the Realm of Neither Perception Nor Non-Perception to extinguish the mind of nothingness. After the mind of Neither Perception Nor Non-Perception, by virtue of the original vow, all thoughts suddenly cease. Someone asks: According to the Satyasiddhi Shastra, after attaining the eight Jhanas, one must separately cultivate non-outflow wisdom to cut off the delusions of cultivation, and then extinguish the mind. Why isn't the Sarvastivadin's view like this? The answer is: The Sarvastivadins believe that one can cut off fetters in Samadhi. When attaining the eight Jhanas, the afflictions below the Realm of Nothingness have already been cut off. There is no need to further cultivate non-outflow wisdom to cut off fetters, and then extinguish the mind. Even if one cultivates non-outflow wisdom, it only cuts off the afflictions of the realm of sorrowful thought, so it is different from the Satyasiddhi Shastra. This is the first sequence of the Satyasiddhi Shastra. The second sequence is to first rely on the contemplation of electric light to cultivate the Noble Path, cutting off the afflictions of cultivation in the desire realm, up to cutting off the afflictions of the Realm of Neither Perception Nor Non-Perception. Then cultivate the eight Jhanas, and after attaining the eight Jhanas, then initiate a 'vow', establishing the intention to extinguish the mind, and simultaneously establishing the time of exiting the Samadhi. Then extinguish the mind, entering from the first Dhyana, and then entering Nirodha-samapatti. Someone asks: Can the Sarvastivadins also do this, first cutting off the delusions of cultivation, and then attaining Samadhi? The answer is: It's not the same. The Sarvastivadins believe that when relying on future Samadhi to generate non-outflow wisdom to cut off the delusions of cultivation in the three realms, one simultaneously attains the eight Jhanas, because they are cultivated simultaneously. Although one attains the eight Jhanas, they cannot manifest immediately, and further convenient cultivation is needed to manifest them. Someone asks: Before, it was said that the Sarvastivadins want to enter Nirodha-samapatti, they must first perform six kinds of mental preparations before entering Samadhi. Is it the same for the Satyasiddhi Shastra? The answer is: No need. As long as one attains the eight Jhanas, one can extinguish the mind. Why is this so? Because the Satyasiddhi Shastra declares that after attaining the eight Jhanas, one separately uses non-outflow wisdom to cut off various afflictions, and uses non-outflow wisdom to tame the mind, so six kinds of preparations are not needed. Therefore, the Satyasiddhi Shastra's 'Chapter on the Six Samadhis' says that after attaining the eight Jhanas, one can extinguish the mind, and six kinds of preparations are not needed. Someone asks: When wanting to enter Nirodha-samapatti, is it extinguished with intention or without intention? The Satyasiddhi Shastra has two explanations. One explanation believes that it is extinguished with intention.
意滅心是心方滅。若不作意更緣余法。不名滅心。良以行者斷煩惱來恒常制心。以制心故欲滅即滅。故彼成實引經說言。欲入滅定必先調心。第二釋云。不作滅意而心自滅。如人眠時不念而現。以常修故。入時如是。出同毗曇。問曰。出時前無意根。定後心識依何得生。釋言。定前最後之心為意根故後心得生。問曰。前心滅謝已久。何能生后。說為意根。成實釋言。因義成故。雖滅生后。如業雖滅能生後果。成實如是。次就大乘以辨出入。大乘法中義別有四。一據修始。與毗曇同。先得八禪。六種調心。要期方便后乃出入。二據修終。相同成實。直得八禪。要期方便即能出入。不假六種。入定調心。三據修純。始從欲界乃至非想。隨何地心欲入即入。欲出即出。不假先作要期方便。又復不須從初禪入乃至滅定次第滅心。四據德成。無時不入。以常寂故。無時不出。以常用故。故經說言。不起滅定而現威儀為宴坐也。問曰。菩薩何因緣故獨能常入復能常出。釋言。菩薩畢竟不取一切心相。故能常入。不取滅相。故能常出。又復菩薩善入法界差別法門。法界門中有其寂靜滅心法門。菩薩住之畢竟不捨。故常滅心復有分別不滅心門。菩薩住之無時暫舍。故常不滅。出入定相辨之粗爾(此二門竟)。
次辨滅定時節分齊
【現代漢語翻譯】 現代漢語譯本： 『意滅心是心方滅』的意思是，只有當意識專注于滅除時，心才能真正滅除。如果不是有意識地去滅除，而是攀緣于其他事物，就不能稱之為滅心。這是因為修行者在斷除煩惱的過程中，一直都在控制自己的心。因為能夠控制心，所以想要滅除就能滅除。因此，《成實論》引用經文說，想要進入滅盡定，必須先調伏自己的心。 第二種解釋是，即使不刻意去想滅除，心也會自然而然地滅除，就像人睡覺時，雖然沒有刻意去想什麼，但意識活動自然停止一樣。這是因為長期修習的緣故，所以入定時也是這樣。出定則與《毗曇論》的觀點相同。 有人問：出定時，之前沒有意根（manas-indriya，意識的根源），定后的心識（vijnana，識別作用）依靠什麼產生呢？ 解釋說：定前最後的心就是意根，所以後面的心識才能產生。 又有人問：前面的心已經滅謝很久了，怎麼還能產生後面的心，並被稱為意根呢？ 《成實論》解釋說：因為有因果關係的緣故，雖然前面的心已經滅謝，但仍然可以產生後面的心，就像業（karma，行為）雖然已經過去，但仍然可以產生果報一樣。《成實論》是這樣解釋的。 下面從大乘佛教的角度來辨析入定和出定。大乘佛法中有四種不同的解釋： 第一種是根據初學者的修行來說的，與《毗曇論》的觀點相同。首先要獲得八禪（eight dhyanas，八種禪定境界），通過六種方法調伏自己的心，然後才能入定和出定。 第二種是根據修行最終成就者來說的，與《成實論》的觀點相同。可以直接獲得八禪，通過要期方便（意願和方便法門）就能入定和出定，不需要六種調心的方法，也不需要在入定時調伏自己的心。 第三種是根據修行純熟者來說的，從欲界（kama-dhatu，眾生有情慾的世界）一直到非想非非想處（neither perception nor non-perception，既非有想也非無想的境界），無論處於哪個層次的心，想要入定就能入定，想要出定就能出定，不需要事先作要期方便，也不需要從初禪（first dhyana，初禪）開始，按照次第進入，直到滅盡定（nirodha-samapatti，滅盡一切心識活動的禪定）。 第四種是根據功德成就者來說的，他們無時無刻不在入定，因為他們處於恒常寂靜的狀態；他們也無時無刻不在出定，因為他們處於恒常起用的狀態。所以經書上說，『不起滅盡定而顯現威儀，這就是宴坐』。 有人問：菩薩（bodhisattva，立志成佛的修行者）因為什麼因緣，能夠獨自地常入定，又能夠常出定呢？ 解釋說：菩薩畢竟不執取一切心的相狀，所以能夠常入定；菩薩也不執取滅的相狀，所以能夠常出定。 而且，菩薩善於進入法界（dharma-dhatu，諸法所依之處）的種種差別法門。在法界門中，有寂靜滅心的法門，菩薩安住於此，畢竟不捨棄，所以能夠常滅心；又有分別不滅心的法門，菩薩安住於此，無時無刻不暫舍，所以能夠常不滅。關於入定和出定的相狀，粗略地辨析到這裡（這兩個門辨析完畢）。 接下來辨析滅盡定的時節分齊（時間、階段和界限）。
【English Translation】 English version: 'The mind is extinguished only when the intention to extinguish the mind arises.' If one does not intentionally focus on extinguishing but instead clings to other dharmas (phenomena), it cannot be called extinguishing the mind. This is because practitioners constantly control their minds while cutting off afflictions. Because of this control, they can extinguish their minds whenever they wish. Therefore, the Satyasiddhi Shastra (Treatise on the Completion of Truth) quotes a sutra saying that to enter Nirodha-samapatti (Cessation Attainment), one must first tame the mind. The second explanation is that the mind extinguishes itself without the intention to extinguish it, just as a person falls asleep without thinking, yet their consciousness ceases. This is due to constant practice. Entering the state is like this, and exiting is the same as in the Abhidharma (collection of Buddhist texts). Question: When exiting the state, there is no manas-indriya (faculty of mind) before. What does the subsequent consciousness (vijnana) rely on to arise after the state? Answer: The last mind before entering the state serves as the manas-indriya, allowing the subsequent mind to arise. Question: The previous mind has been extinguished for a long time. How can it give rise to the subsequent mind and be called the manas-indriya? The Satyasiddhi Shastra explains: Because of the causal relationship, although the previous mind is extinguished, it can still give rise to the subsequent mind, just as karma (action) can produce consequences even after it has ceased. The Satyasiddhi Shastra explains it this way. Next, we will discuss entering and exiting from the perspective of Mahayana Buddhism. In Mahayana Buddhism, there are four different meanings: First, according to the beginning of practice, it is the same as the Abhidharma. One must first attain the eight dhyanas (states of meditation), tame the mind in six ways, and then enter and exit the state. Second, according to the end of practice, it is the same as the Satyasiddhi Shastra. One can directly attain the eight dhyanas and enter and exit the state through adhimoksha-upaya (aspiration and skillful means) without needing the six ways of taming the mind or taming the mind when entering the state. Third, according to pure practice, from the Kama-dhatu (desire realm) to the Neither Perception nor Non-Perception (neither perception nor non-perception), one can enter and exit the state whenever one wishes, regardless of the state of mind. There is no need to make adhimoksha-upaya beforehand, nor is it necessary to enter from the first dhyana (first meditative absorption) and gradually extinguish the mind until reaching Nirodha-samapatti (Cessation Attainment). Fourth, according to the accomplishment of virtue, one is always in the state because one is always in a state of tranquility. One is also always out of the state because one is always in a state of activity. Therefore, the sutra says, 'Without arising from Nirodha-samapatti, one manifests dignified conduct, which is called serene sitting.' Question: What is the cause and condition that allows a Bodhisattva (enlightenment being) to constantly enter and exit the state alone? Answer: A Bodhisattva ultimately does not grasp the characteristics of all minds, so they can constantly enter the state. A Bodhisattva also does not grasp the characteristic of cessation, so they can constantly exit the state. Moreover, Bodhisattvas are skilled at entering the various different dharma-dhatu (realm of phenomena) doors. Within the dharma-dhatu door, there is the dharma door of tranquilizing and extinguishing the mind. Bodhisattvas abide in this and ultimately do not abandon it, so they can constantly extinguish the mind. There is also the dharma door of distinguishing and not extinguishing the mind. Bodhisattvas abide in this and never abandon it, so they can constantly not extinguish the mind. The characteristics of entering and exiting the state have been roughly distinguished here (these two doors have been discussed). Next, we will discuss the time, stages, and limits of Nirodha-samapatti.
。毗曇法中。欲界眾生所入滅定時雖能久而不久入。于中極遠不過七日。若過七日出定即死。何故如是。欲界眾生段食養身。段食之勢不過七日。故過七日出定即死。上界眾生離段食。故入滅定者能經多時。雖經多時不得過於彼報分齊。過出即死。成實法中。破毗曇家欲界眾生段食養身七日須出。彼說一切入滅定者。正受持身縱逕多劫出亦不死。于中或有出而死者。以本命根垂盡之時而入滅定。是故出時即便命終。不由在定多時故死。大乘法中。諸佛菩薩所入滅定時無限齊。問曰。經說。摩訶迦葉在雞足山待彌勒出。從山而起禮覲彌勒現十八變然後滅身。彼今在山為般涅槃為入滅定。釋有兩義。若依成實彼入滅定正受持身。故后能出禮佛現化。若依毗曇彼入涅槃。非是滅定。若是滅定出即身壞。何能詣佛禮事供養廣現神化。又復依如阿育王經宣說。迦葉欲涅槃時往辭世王。云入涅槃。定知所入非是滅定。又復世尊付法藏中說。佛滅后迦葉持法經二十年。摩訶迦葉般涅槃后阿難持法復二十年。如是次第。故知彼今入般涅槃。問曰。若彼入涅槃者。后時何能詣佛禮覲廣現神變。釋言。彼是留化神力故能如是。如佛世尊般涅槃時摩訶摩耶來至佛所。佛為起坐。亦如舍利目揵連等化火燒身。此等皆是留化力也。時分如是(此三
門竟)。
次就界論。界謂三界。于中別以三門分別。一明得處。二明入處。三明成處。言得處者。修得之所名為得處。小乘法中。最初修得要在欲地。非上二界。藉說起故。欲界地中有佛宣說滅心之法。故得修起。上二界中無佛宣說。故不修起。問曰。上界無佛說法得修諸禪。何為不得修起滅定。釋言。凡夫過去已來曾得諸禪。以是凡夫常所得法故上修起。凡夫本來不得滅定。以非凡夫常得法故上不修起。若退重修上界亦得。問曰。上界修得之時為得已得為得未得。釋言。斯乃得於未得非得已得。何故如是。彼非心法不得冥通三世成故。如人得戒唸唸之中皆得未得。彼亦如是。大乘法中。始同聲聞欲界修得。終則不爾。三界皆得。於一切處滅心法門常現前故。言入處者。隨身所在堪能入中名為入處。小乘法中。欲色兩界堪能現入。非無色界。何故如是。入滅定者斷絕心慮。欲色界中滅心色在命根猶存。故得現入。四空無色。復絕心慮命根不立。故不入矣。大乘法中。諸佛菩薩隨身何處皆能現入。問曰。無色滅心即死。云何大乘一切處入。釋言。大乘說無色界猶有形。故雖滅心命根猶存。又大乘中說有真心常而不滅。無色界中入滅定時雖息心用心體猶存。故不命終。言成處者。隨身所在成就不失名為成處。修得
【現代漢語翻譯】 門竟)。
次就界論。界謂三界（欲界、色界、無色界）。于中別以三門分別。一明得處。二明入處。三明成處。言得處者。修得之所名為得處。小乘法中。最初修得要在欲地（欲界）。非上二界（色界、無色界）。藉說起故。欲界地中有佛宣說滅心之法。故得修起。上二界中無佛宣說。故不修起。問曰。上界無佛說法得修諸禪。何為不得修起滅定。釋言。凡夫過去已來曾得諸禪。以是凡夫常所得法故上修起。凡夫本來不得滅定。以非凡夫常得法故上不修起。若退重修上界亦得。問曰。上界修得之時為得已得為得未得。釋言。斯乃得於未得非得已得。何故如是。彼非心法不得冥通三世成故。如人得戒唸唸之中皆得未得。彼亦如是。大乘法中。始同聲聞欲界修得。終則不爾。三界皆得。於一切處滅心法門常現前故。言入處者。隨身所在堪能入中名為入處。小乘法中。欲色兩界堪能現入。非無色界。何故如是。入滅定者斷絕心慮。欲色界中滅心色在命根猶存。故得現入。四空無色。復絕心慮命根不立。故不入矣。大乘法中。諸佛菩薩隨身何處皆能現入。問曰。無色滅心即死。云何大乘一切處入。釋言。大乘說無色界猶有形。故雖滅心命根猶存。又大乘中說有真心常而不滅。無色界中入滅定時雖息心用心體猶存。故不命終。言成處者。隨身所在成就不失名為成處。修得
【English Translation】 End of the section on gates).
Next, we discuss the realms. 'Realms' refers to the Three Realms (Desire Realm, Form Realm, Formless Realm). Within this, we distinguish three aspects: 1. Clarifying the place of attainment; 2. Clarifying the place of entry; 3. Clarifying the place of accomplishment. 'Place of attainment' refers to the location where one cultivates and attains something. In the Hinayana (Small Vehicle) teachings, the initial cultivation and attainment must occur in the Desire Realm. It cannot be in the upper two realms (Form Realm, Formless Realm), because it relies on teaching to arise. In the Desire Realm, there are Buddhas who proclaim the Dharma (teachings) of extinguishing the mind, so cultivation can arise. In the upper two realms, there are no Buddhas proclaiming the Dharma, so cultivation does not arise. Question: In the upper realms, without the Buddha speaking the Dharma, one can cultivate various Dhyanas (meditative states). Why can't one cultivate and arise the Nirodha-samāpatti (Cessation Attainment)? Answer: Ordinary beings have attained various Dhyanas from the past. Because these are commonly attained by ordinary beings, they can be cultivated and arise in the upper realms. Ordinary beings have not originally attained Nirodha-samāpatti. Because it is not a Dharma commonly attained by ordinary beings, it cannot be cultivated and arise in the upper realms. If one regresses and cultivates again, it can also be attained in the upper realms. Question: When one cultivates and attains in the upper realms, is it attaining what has already been attained, or attaining what has not yet been attained? Answer: It is attaining what has not yet been attained, not attaining what has already been attained. Why is this so? Because it is not a mental Dharma and cannot mysteriously connect to the three times (past, present, future) to be accomplished. It is like a person receiving precepts; in each moment, they are attaining what has not yet been attained. It is the same in this case. In the Mahayana (Great Vehicle) teachings, initially it is the same as the Shravakas (Hearers) cultivating and attaining in the Desire Realm, but ultimately it is not so. All three realms can be attained, because the Dharma gate of extinguishing the mind is constantly present everywhere. 'Place of entry' refers to the location where one is capable of entering into it. In the Hinayana teachings, the Desire Realm and Form Realm are capable of present entry, but not the Formless Realm. Why is this so? Entering Nirodha-samāpatti means severing mental thoughts. In the Desire Realm and Form Realm, even though the mind is extinguished, the physical body and life force still exist, so one can presently enter. In the Four Formless Realms, mental thoughts are severed and the life force is not established, so one cannot enter. In the Mahayana teachings, all Buddhas and Bodhisattvas can presently enter wherever they are. Question: In the Formless Realm, extinguishing the mind means death. How can the Mahayana enter everywhere? Answer: The Mahayana says that even in the Formless Realm, there is still form. Therefore, even though the mind is extinguished, the life force still exists. Furthermore, the Mahayana says that there is a true mind that is constant and does not perish. When entering Nirodha-samāpatti in the Formless Realm, even though the functioning of the mind ceases, the essence of the mind still exists, so one does not die. 'Place of accomplishment' refers to the location where one accomplishes and does not lose it. Cultivating and attaining
已後於三界中隨身何處皆得成就。依如毗曇滅定是其非想法。故三界皆成。成實大乘宣說。滅定不繫法故三界皆成。處別如是(此四門竟)。
次就地論。地謂欲界乃至非想。就此諸地以明滅定。先明定體。次論入心。后辨出心。滅定之體宗別各異。毗曇法中宣說。滅定是非色非心有為法故系屬非想。與非想定同招一果。成實說為無為法。故不屬三界。大乘法中。義則不定。若說六識七識心滅為滅定體。是無為故不屬三界。若說第八真心體寂為滅定體亦非三界。若說第七妄識心寂為滅定體系屬三界。總相系屬不別諸地。次論入心。聲聞滅定非想心入。余心粗強難可滅故。菩薩法中始同聲聞。成則不同。云何不同。始從欲界乃至非想一切地心皆能入故。次論出心。毗曇法中或非想出。或無所有出。次第正受非想心出。超越正受無所有出。聲聞超禪不過一故餘地不出。問曰。滅定非想地攝。從滅定起無所有心應是次第。以何義故說為超越。釋言。就地應非超越。論家約就九次第說。中間隔于非想定故。成實法中。雖無文證以義推之與毗曇同。毗曇所立彼不非故。大乘法中諸佛菩薩于禪自在。一切地心皆悉得出。地別如是(此五門竟)。
次就有漏無漏分別。先論定體。次辨入心。后明出心。滅定之體諸論不同
【現代漢語翻譯】 現代漢語譯本：此定在三界中任何地方都能隨身成就。依照《毗曇》（Abhidhamma，佛教論藏）的觀點，滅盡定是一種非想之狀態。因此，三界皆可成就此定。《成實論》（Satyasiddhi Shastra）和大乘經典宣說，滅盡定不繫屬於任何法，因此三界皆可成就此定。不同之處在於所處的境界不同（以上四門討論完畢）。 接下來討論地論。這裡所說的『地』，指的是欲界乃至非想非非想處天。就這些不同的『地』來闡明滅盡定。首先闡明定的本體，其次討論入定之心，最後辨析出定之心。滅盡定的本體，各宗派的觀點不同。《毗曇》中宣說，滅盡定是非色非心的有為法，因此係屬於非想非非想處天，與非想非非想處定招感同樣的果報。《成實論》則認為滅盡定是無為法，因此不屬於三界。大乘經典中，對此的解釋並不統一。如果說六識或七識的止滅是滅盡定的本體，那麼因為它是無為法，所以不屬於三界。如果說第八識（阿賴耶識）的真心寂滅是滅盡定的本體，那麼它也不是三界所能包含的。如果說第七識（末那識）的妄識寂滅是滅盡定的本體，那麼滅盡定就係屬於三界。總的來說，滅盡定與三界的系屬關係是不區分具體境界的。接下來討論入定之心。聲聞乘的滅盡定是從非想非非想處天的心入定的，因為其他的心比較粗糙強烈，難以止滅。菩薩乘一開始與聲聞乘相同，但成就的結果不同。有什麼不同呢？因為菩薩可以從欲界乃至非想非非想處天的一切地的心入定。接下來討論出定之心。《毗曇》中，或者從非想非非想處天出定，或者從無所有處天出定。次第正受是從非想非非想處天的心出定，超越正受是從無所有處天出定。聲聞乘超越禪定不能超過一級，因此不能從其他地出定。有人問：滅盡定屬於非想非非想處天所攝，從滅盡定起身起無所有處天的心應該是次第的，為什麼說它是超越呢？回答說：就『地』來說，它不是超越。論師是從九次第定的角度來說的，因為中間隔著一個非想非非想處定。《成實論》中，雖然沒有明確的文字記載，但從義理上推斷，與《毗曇》的觀點相同，因為《毗曇》所立的觀點，《成實論》並沒有否定。大乘經典中，諸佛菩薩對於禪定自在，一切地的心都可以出定。不同境界的情況就是這樣（以上五門討論完畢）。 接下來從有漏和無漏的角度進行區分。首先討論定的本體，其次辨析入定之心，最後闡明出定之心。滅盡定的本體，各論典的觀點不同。
【English Translation】 English version: This Samadhi (Samadhi, concentration) can be attained anywhere in the Three Realms. According to the Abhidhamma (Abhidhamma, Buddhist philosophical texts), Nirodha-samāpatti (Nirodha-samāpatti, Cessation of perception and sensation) is a state of neither perception nor non-perception. Therefore, it can be attained in all Three Realms. The Satyasiddhisastra (Satyasiddhisastra, Treatise on the Accomplishment of Truth) and Mahayana (Mahayana, Great Vehicle) scriptures declare that Nirodha-samāpatti is not bound by any dharma (dharma, law, teaching), so it can be attained in all Three Realms. The difference lies in the realm in which it is attained (end of the four topics). Next, we will discuss the Bhumi (Bhumi, level or plane of existence). The 'Bhumi' here refers to the Desire Realm up to the Realm of Neither Perception nor Non-Perception. We will clarify Nirodha-samāpatti based on these different 'Bhumis'. First, we will clarify the essence of the Samadhi, then discuss the mind entering the Samadhi, and finally analyze the mind emerging from the Samadhi. The essence of Nirodha-samāpatti differs according to various schools. The Abhidhamma states that Nirodha-samāpatti is a conditioned dharma that is neither form nor mind, so it belongs to the Realm of Neither Perception nor Non-Perception, and it reaps the same result as the Samadhi of Neither Perception nor Non-Perception. The Satyasiddhisastra considers Nirodha-samāpatti to be an unconditioned dharma, so it does not belong to the Three Realms. In Mahayana scriptures, the interpretation of this is not uniform. If it is said that the cessation of the six consciousnesses or the seventh consciousness is the essence of Nirodha-samāpatti, then because it is an unconditioned dharma, it does not belong to the Three Realms. If it is said that the quiescence of the true mind of the eighth consciousness (Alaya-vijnana, storehouse consciousness) is the essence of Nirodha-samāpatti, then it is also not contained within the Three Realms. If it is said that the quiescence of the deluded mind of the seventh consciousness (Manas-vijnana, mind consciousness) is the essence of Nirodha-samāpatti, then Nirodha-samāpatti belongs to the Three Realms. Generally speaking, the relationship between Nirodha-samāpatti and the Three Realms does not distinguish specific realms. Next, we will discuss the mind entering the Samadhi. The Nirodha-samāpatti of the Sravaka (Sravaka, Hearer) Vehicle enters from the mind of the Realm of Neither Perception nor Non-Perception, because other minds are too coarse and strong to be extinguished. The Bodhisattva (Bodhisattva, enlightenment being) Vehicle is initially the same as the Sravaka Vehicle, but the result of attainment is different. What is the difference? It is because Bodhisattvas can enter the Samadhi from the mind of any Bhumi, from the Desire Realm up to the Realm of Neither Perception nor Non-Perception. Next, we will discuss the mind emerging from the Samadhi. In the Abhidhamma, one either emerges from the Realm of Neither Perception nor Non-Perception, or from the Realm of Nothingness. Sequential attainment emerges from the mind of the Realm of Neither Perception nor Non-Perception, while transcendent attainment emerges from the Realm of Nothingness. The Sravaka Vehicle cannot transcend more than one level of Dhyana (Dhyana, meditation), so it cannot emerge from other Bhumis. Someone asks: Nirodha-samāpatti is included in the Realm of Neither Perception nor Non-Perception, so arising from Nirodha-samāpatti with the mind of the Realm of Nothingness should be sequential. Why is it said to be transcendent? The answer is: In terms of 'Bhumi', it is not transcendent. The commentator speaks from the perspective of the Nine Sequential Attainments, because there is an intervening Samadhi of Neither Perception nor Non-Perception. In the Satyasiddhisastra, although there is no explicit textual record, it is inferred from the meaning that it is the same as the Abhidhamma, because the Satyasiddhisastra does not negate the views established by the Abhidhamma. In Mahayana scriptures, Buddhas (Buddha, enlightened one) and Bodhisattvas are free in Dhyana, and the mind of any Bhumi can emerge from the Samadhi. Such are the different situations of different realms (end of the five topics). Next, we will distinguish from the perspective of defiled (with outflows) and undefiled (without outflows). First, we will discuss the essence of the Samadhi, then analyze the mind entering the Samadhi, and finally clarify the mind emerging from the Samadhi. The essence of Nirodha-samāpatti differs according to various treatises.
。毗曇法中一向有漏。體是非想。有漏法故。成實法中一向無漏。體是數滅無為法故。大乘法中。總相論之體是無漏故。地持中說為聖住。于中分別亦有有漏無漏之義。若說六識七識心滅為滅定體一向無漏。若說第八真識體寂為滅定體亦是無漏。若說第七妄識心寂為滅定體。相似無漏性是有漏。次論入心。毗曇法中入心有漏。非想入故。成實入心一向無漏。問曰。滅定非想心入。成實論家無漏唯依四禪三空。欲界電光不依非想。云何說言入心無漏。釋言。成實非想地中亦有無漏。有何無漏。謂有順舊遊觀無漏。何者是乎。先依下禪發無漏觀。觀非想地苦無常等。斷非想結。然後用彼非想地心。觀非想地苦無常等名非想地遊觀無漏。依此無漏入滅盡定。大乘法中有漏無漏皆悉得入。次明出心。毗曇法中。出定之心或是有漏。或是無漏。非想心出一向有漏。無所有處或漏無漏。無所有中具有有漏無漏心故。成實法中出唯無漏。云何得知。如彼成實滅定品中。破毗曇云。有人宣說。入心有漏。出心或漏或是無漏。是義云何。答曰。非漏。以其行者欲入滅定先破一切有為行已然後入中故。入無漏。出緣泥洹。故出無漏。大乘法中。諸佛菩薩有漏無漏皆悉得出(此六門竟)。
次就人論。總相論之唯是三乘賢聖所得。別相
【現代漢語翻譯】 現代漢語譯本：在毗曇宗的觀點中，滅盡定的體性始終是有漏的，因為它的體性是非想非非想處天（最高禪定境界）。因此，它屬於有漏法。在成實宗的觀點中，滅盡定的體性始終是無漏的，因為它的體性是數滅（通過智慧力滅除煩惱）這種無為法。在大乘佛法的觀點中，從總體上來說，滅盡定的體性是無漏的，因此《地持經》中說它是聖者的住所。但其中也有有漏和無漏的分別。如果說六識和七識的心識寂滅是滅盡定的體性，那麼它始終是無漏的。如果說第八阿賴耶識（真識）的體性寂靜是滅盡定的體性，那麼它也是無漏的。如果說第七末那識（妄識）的心識寂靜是滅盡定的體性，那麼這種相似的無漏性實際上是有漏的。 接下來討論入定之心。在毗曇宗的觀點中，入定之心是有漏的，因為它是以非想非非想處天的境界入定。在成實宗的觀點中，入定之心始終是無漏的。有人可能會問：滅盡定和非想非非想處天的入定之心，成實宗認為無漏的境界只依賴於四禪和三空定，欲界的電光定不依賴於非想非非想處天，為什麼說入定之心是無漏的呢？解釋是：成實宗認為在非想非非想處天中也有無漏的境界。什麼樣的境界是無漏的呢？就是指順著以前的修行經驗，觀察非想非非想處天的苦、無常等，斷除非想非非想處天的煩惱，然後用非想非非想處天的心，觀察非想非非想處天的苦、無常等，這被稱為非想非非想處天的遊觀無漏。依靠這種無漏的境界才能進入滅盡定。在大乘佛法中，有漏和無漏的心都可以進入滅盡定。 接下來闡明出定之心。在毗曇宗的觀點中，出定之心有時是有漏的，有時是無漏的。從非想非非想處天的心出定始終是有漏的。從無所有處天出定，有時是有漏的，有時是無漏的，因為無所有處天中既有有漏的心，也有無漏的心。在成實宗的觀點中，出定之心始終是無漏的。如何得知呢？就像《成實論·滅定品》中，反駁毗曇宗的觀點說：有人宣稱，入定之心是有漏的，出定之心有時是有漏的，有時是無漏的。這是什麼意思呢？回答是：不是有漏的。因為修行者想要進入滅盡定，必須先破除一切有為的行，然後才能進入滅盡定，所以入定是無漏的。出定是緣于涅槃（Nirvana），所以出定也是無漏的。在大乘佛法中，諸佛菩薩可以用有漏和無漏的心出定（以上六門討論完畢）。 接下來從人的角度來討論。總的來說，滅盡定是三乘（聲聞乘、緣覺乘、菩薩乘）的賢聖才能獲得的。從個別情況
【English Translation】 English version: In the Sarvastivada (Vaibhashika) Abhidharma perspective, Nirodha-samapatti (extinction meditation) is invariably tainted with outflows (asrava), because its nature is the realm of neither perception nor non-perception (the highest state of meditative absorption). Therefore, it belongs to the category of conditioned (with outflows) dharmas. In the Satyasiddhi School's perspective, Nirodha-samapatti is invariably free from outflows, because its nature is cessation through wisdom (nirodha) – an unconditioned dharma. In the Mahayana perspective, generally speaking, the nature of Nirodha-samapatti is free from outflows; therefore, the Bodhisattvabhumi Sutra states that it is a 'holy dwelling'. However, distinctions can be made within it regarding the presence or absence of outflows. If the cessation of the six consciousnesses and the seventh consciousness is considered the nature of Nirodha-samapatti, then it is invariably free from outflows. If the quiescence of the eighth consciousness, the True Consciousness (Alaya-vijnana), is considered the nature of Nirodha-samapatti, then it is also free from outflows. If the quiescence of the seventh consciousness, the deluded consciousness (Manas-vijnana), is considered the nature of Nirodha-samapatti, then this seemingly outflow-free nature is actually tainted with outflows. Next, concerning the mind entering into the absorption. In the Sarvastivada Abhidharma perspective, the mind entering into the absorption is tainted with outflows, because it enters through the realm of neither perception nor non-perception. In the Satyasiddhi School's perspective, the mind entering into the absorption is invariably free from outflows. One might ask: Regarding Nirodha-samapatti and the mind entering the realm of neither perception nor non-perception, the Satyasiddhi School believes that the outflow-free state relies only on the four dhyanas (meditative absorptions) and the three formless realms; the lightning-like samadhi of the desire realm does not rely on the realm of neither perception nor non-perception. Why then is it said that the mind entering into the absorption is free from outflows? The explanation is: The Satyasiddhi School believes that there is also an outflow-free state in the realm of neither perception nor non-perception. What kind of state is outflow-free? It refers to following past meditative experiences, contemplating the suffering, impermanence, etc., of the realm of neither perception nor non-perception, severing the fetters of the realm of neither perception nor non-perception, and then using the mind of the realm of neither perception nor non-perception to contemplate the suffering, impermanence, etc., of the realm of neither perception nor non-perception. This is called the outflow-free contemplation of the realm of neither perception nor non-perception. Relying on this outflow-free state, one can enter Nirodha-samapatti. In Mahayana Buddhism, both minds with and without outflows can enter Nirodha-samapatti. Next, clarifying the mind emerging from the absorption. In the Sarvastivada Abhidharma perspective, the mind emerging from the absorption is sometimes tainted with outflows and sometimes free from outflows. The mind emerging from the realm of neither perception nor non-perception is invariably tainted with outflows. Emerging from the realm of nothingness (akincanyayatana) is sometimes with outflows and sometimes without outflows, because the realm of nothingness contains both minds with and without outflows. In the Satyasiddhi School's perspective, emerging is only without outflows. How is this known? As in the Satyasiddhi Shastra's chapter on Nirodha-samapatti, refuting the Sarvastivada view, it says: 'Some declare that the mind entering into the absorption is tainted with outflows, and the mind emerging from the absorption is sometimes tainted with outflows and sometimes free from outflows. What does this mean?' The answer is: 'It is not tainted with outflows. Because practitioners who wish to enter Nirodha-samapatti must first destroy all conditioned activities before entering into it, therefore entering is without outflows. Emerging is due to Nirvana (Nirvana), therefore emerging is without outflows.' In Mahayana Buddhism, Buddhas and Bodhisattvas can emerge with both minds with and without outflows (the above six topics are completed). Next, discussing from the perspective of individuals. Generally speaking, Nirodha-samapatti is only attainable by the virtuous and noble ones of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Individually,
論之小乘人唯有那含羅漢人得。就彼那含羅漢人中論說不同。毗婆沙中十人得之。謂非想地九品惑中。從斷一品乃至九品即為九人。非想地中具縛為一。令為十人。此十人中始從具縛乃至斷除八品惑來是阿那含。斷第九品是阿羅漢。成實法中無有非想具縛能得。要分斷除方乃得云分斷幾品。論中不辨。有人釋言。于非想地九品惑中斷前八品唯一品在。患心勞慮故入滅定。或可如此。或斷一二三四品等亦能滅心。斷之未盡。是阿那含盡。是羅漢。大乘法中。種性已上一切皆得。若復通論十信已上亦漸得之(此七門竟)。
次對經中第八解脫以辨同異。毗曇法中正用滅定為第八解脫。成實法中滅定與彼第八解脫一向別體。第八解脫偏在果中。滅盡定者通因及果。故成實言。滅盡定者學人亦得。第八解脫唯無學得。又彼論言。滅盡定者滅心心法。第八解脫滅諸煩惱。彼論復言。滅盡定者滅想受等。第八解脫滅無明愛。故知全別。大乘所說與毗曇同。故大品經六度攝品中宣說。菩薩第八解脫滅定為體。涅槃亦爾(此八門竟)。
次釋其文。如經中說。過一切非想非非想處。想受滅身作證名滅盡定。言過非想非非想者。論釋不同。毗曇釋云。過者名到。到非想地即能滅心。故名為過。非謂要斷非想煩惱超出名過。成
【現代漢語翻譯】 現代漢語譯本： 關於小乘修行者中，只有阿那含（Anāgāmin，不還果）才能證得滅盡定。在阿那含的果位中，不同宗派的觀點有所不同。在毗婆沙宗（Vaibhāṣika）中，認為有十種人可以證得滅盡定。這十種人是指在非想非非想處地（Nevasaññānāsaññāyatana）的九品煩惱中，從斷除一品到斷除九品煩惱的九種人，以及非想非非想處地中仍然具有煩惱束縛的一個人，合起來共十人。這十種人中，從具有煩惱束縛開始，直到斷除八品煩惱為止，都屬於阿那含。斷除第九品煩惱，就證得阿羅漢（Arhat）果位。成實宗（Satyasiddhi）認為，在非想非非想處地中，沒有完全被煩惱束縛的人能夠證得滅盡定，必須是分斷煩惱才能證得。至於分斷了幾品煩惱才能證得，論中沒有詳細說明。有人解釋說，在非想非非想處地的九品煩惱中，斷除了前面的八品，只剩下一品煩惱，因為厭患心識的勞累和思慮，所以進入滅盡定。或者也可以這樣理解，斷除了一品、二品、三品、四品等煩惱，也能進入滅盡定。斷除煩惱尚未完全，是阿那含；斷除煩惱完全，是阿羅漢。在大乘佛法中，種性以上的菩薩（Bodhisattva）都可以證得滅盡定。如果更廣泛地說，十信位的菩薩也能逐漸證得滅盡定。（以上是第七個方面的討論）
接下來，對照經典中第八解脫（eighth emancipation）來辨別滅盡定的同異。在毗曇宗中，直接用滅盡定作為第八解脫。在成實宗中，滅盡定與第八解脫完全不同。第八解脫偏指果位上的聖者才能證得，而滅盡定則通於因位和果位。所以成實宗認為，滅盡定是學人（還在學習的修行者）也可以證得的，而第八解脫只有無學（已經完成學習的阿羅漢）才能證得。而且，成實宗的論典中說，滅盡定是滅除心識和心所法（mental factors），而第八解脫是滅除各種煩惱。該論典又說，滅盡定是滅除想（perception）、受（feeling）等，而第八解脫是滅除無明（ignorance）和愛（craving）。由此可知，兩者完全不同。大乘的觀點與毗曇宗相同。所以《大品般若經》（Mahāprajñāpāramitā Sūtra）的六度攝品中宣說，菩薩的第八解脫以滅盡定為體。涅槃經（Nirvana Sutra）也是如此。（以上是第八個方面的討論）
接下來解釋經文。如經中所說：『超越一切非想非非想處，以身作證想受滅盡，名為滅盡定。』 所謂『超越非想非非想處』，各宗派的解釋不同。毗曇宗解釋說，『過』的意思是『到達』。到達非想非非想處地就能滅除心識，所以稱為『過』，並不是說一定要斷除非想非非想處的煩惱，超出這個境界才叫『過』。成實宗
【English Translation】 English version: Regarding the Śrāvakayāna (small vehicle) practitioners, only Anāgāmins (those who attain the 'non-returning' stage) can attain Nirodha-samāpatti (cessation attainment). Among those Anāgāmins, different schools have different views. In the Vaibhāṣika school, it is believed that ten types of individuals can attain it. These ten refer to the nine individuals who, within the nine grades of afflictions in the Nevasaññānāsaññāyatana (sphere of neither perception nor non-perception), have eliminated from one grade up to nine grades of afflictions, and one individual who is still bound by afflictions in the Nevasaññānāsaññāyatana, making a total of ten. Among these ten, from the one who is still bound by afflictions up to the one who has eliminated eight grades of afflictions, all are Anāgāmins. Eliminating the ninth grade of afflictions leads to the attainment of Arhatship (worthy one). The Satyasiddhi school believes that in the Nevasaññānāsaññāyatana, no one who is completely bound by afflictions can attain Nirodha-samāpatti; it is necessary to partially eliminate afflictions to attain it. As for how many grades of afflictions must be partially eliminated to attain it, the treatise does not specify. Some explain that among the nine grades of afflictions in the Nevasaññānāsaññāyatana, the first eight grades have been eliminated, leaving only one grade remaining. Because of the weariness and contemplation of the mind, one enters Nirodha-samāpatti. Or it can be understood that eliminating one, two, three, or four grades of afflictions can also lead to the attainment of Nirodha-samāpatti. If the elimination of afflictions is not complete, it is Anāgāmin; if the elimination of afflictions is complete, it is Arhat. In Mahāyāna Buddhism, all Bodhisattvas (enlightenment beings) above the stage of gotra (lineage) can attain Nirodha-samāpatti. More broadly speaking, Bodhisattvas in the Ten Faiths stage can also gradually attain it. (End of the seventh aspect)
Next, comparing Nirodha-samāpatti with the eighth emancipation (eighth emancipation) in the sutras to distinguish their similarities and differences. In the Vaibhāṣika school, Nirodha-samāpatti is directly used as the eighth emancipation. In the Satyasiddhi school, Nirodha-samāpatti and the eighth emancipation are completely different. The eighth emancipation specifically refers to the attainment of those in the fruition stage, while Nirodha-samāpatti is common to both the cause and fruition stages. Therefore, the Satyasiddhi school believes that Nirodha-samāpatti can be attained by those who are still learning (those who are still practicing), while the eighth emancipation can only be attained by those who are beyond learning (Arhats who have completed their learning). Moreover, the Satyasiddhi treatise states that Nirodha-samāpatti extinguishes consciousness and mental factors, while the eighth emancipation extinguishes various afflictions. The treatise also states that Nirodha-samāpatti extinguishes perception, feeling, etc., while the eighth emancipation extinguishes ignorance and craving. From this, it can be known that they are completely different. The Mahāyāna view is the same as the Vaibhāṣika school. Therefore, the 'Chapter on the Inclusion of the Six Perfections' in the Mahāprajñāpāramitā Sūtra proclaims that the eighth emancipation of Bodhisattvas has Nirodha-samāpatti as its essence. The Nirvana Sutra is also the same. (End of the eighth aspect)
Next, explain the sutra text. As it says in the sutra: 'Transcending all the sphere of neither perception nor non-perception, realizing the cessation of perception and feeling with the body, is called Nirodha-samāpatti.' Regarding 'transcending the sphere of neither perception nor non-perception,' different schools have different explanations. The Vaibhāṣika school explains that 'transcending' means 'reaching.' Reaching the sphere of neither perception nor non-perception can extinguish consciousness, so it is called 'transcending,' not necessarily meaning that one must eliminate the afflictions of the sphere of neither perception nor non-perception and surpass this realm to be called 'transcending.' The Satyasiddhi school
實釋云。超出名過。故彼論言。學人能見非想地中一切行空斷非想結。名之為過。但斷未盡。不能不生故名學人。非是始到說之為過。大乘法中文無定判唯義判之與毗曇同。菩薩雖未斷非想惑隨分亦得滅盡定故。想受滅者。依如毗曇理實通滅一切心法。但想及受二數強故偏說滅之。此云何強。如論中說。煩惱法中受為愛根。想為見本。凈法之中受修諸禪。想修無色。故說為強。成實非此。若說想受二數強故偏言滅者。心王最強。何故經中不說心滅。又復想受皆依心王。何不說心。若欲釋通就主而言。應云心滅。但彼滅定滅八禪心。八禪定中受修諸禪。想修無色故對想受以彰滅矣。成實所立滅盡定中滅一切心滅。一切法通名為受。受有二種。一者想受。二者慧受。有為緣心名為想受。無為緣心名為慧受。言滅想者。明有為緣想受滅也。隱受在想。故云滅想。言滅受者。明無為緣慧受滅也。隱慧彰受。故說滅受。問曰。心滅通攝空有。何不就通說心滅乎。為彰空有二心滅。故余經論中多同毗曇。身作證者。是中無心唯有色身。定與身合名身作證。故成實言。八解脫等皆是身證。何故獨說滅定身證。答曰。是中更無有心。唯有身故。滅定如是。
一乘義二門分別(釋名義一 辨體相二)
第一門中釋其名義。所
【現代漢語翻譯】 現代漢語譯本： 實釋中說，超出名言概念的界限。所以《彼論》中說：『學人能夠見到非想非非想處地中的一切行蘊空寂，斷除非想結（指非想非非想處天的煩惱），這叫做過（超越）。』但是因為斷除尚未窮盡，不能不再次產生，所以稱為學人。並非是剛剛達到這種境界就稱之為過。大乘佛法中，文句上沒有明確的判斷，只能從義理上判斷，這一點與毗曇宗相同。菩薩雖然沒有斷除非想惑，但也能隨分隨力地證得滅盡定。至於『想受滅』，按照毗曇宗的理論，實際上是通滅一切心法。但因為想和受這兩種心所的力量特別強大，所以偏重地說滅除它們。為什麼說它們強大呢？如論中所說，在煩惱法中，受是愛的根本，想是見的根本；在清凈法中，受用來修習各種禪定，想用來修習無色界定，所以說它們強大。成實宗的觀點並非如此。如果說因為想和受這兩種心所的力量強大，所以偏重地說滅除它們，那麼心王（指心識的主體）的力量最強大，為什麼經典中不說心滅呢？而且想和受都依賴於心王，為什麼不說心呢？如果想要解釋通順，就應該從主體的角度來說，應該說心滅。但是滅盡定滅除的是八禪心，八禪定中，受用來修習各種禪定，想用來修習無色界定，所以針對想和受來彰顯滅除的意義。成實宗所立的滅盡定中，滅除一切心，滅除一切法，都統稱為受。受有兩種，一是想受，二是慧受。以有為法為緣的心稱為想受，以無為法為緣的心稱為慧受。說『滅想』，是說明以有為法為緣的想受滅了。隱藏了受在想中，所以說滅想。說『滅受』，是說明以無為法為緣的慧受滅了。隱藏了慧而彰顯了受，所以說滅受。有人問：心滅涵蓋了空和有，為什麼不從普遍的角度說心滅呢？爲了彰顯空和有這兩種心的滅除。所以其餘的經典和論著中大多與毗曇宗相同。『身作證』，是指在這種狀態下沒有心，只有色身，禪定與身體結合，稱為身作證。所以成實宗說，八解脫等都是身證。為什麼單單說滅盡定是身證呢？回答說：在這種狀態下再也沒有心，只有身體存在，滅盡定就是這樣。
一乘的意義從兩個方面來分別（解釋名稱和意義為第一方面，辨別體性和現象為第二方面）。
第一方面中解釋它的名稱和意義。所
【English Translation】 English version: The commentary of Satyasiddhi states: 'Transcending names and concepts.' Therefore, the treatise says: 'A learner who can see the emptiness of all activities in the realm of Neither Perception nor Non-Perception, and sever the bond of Neither Perception nor Non-Perception (referring to the afflictions of the Heaven of Neither Perception nor Non-Perception), is called 'gone beyond' (transcended).' However, because the severance is not yet complete, and rebirth cannot be avoided, they are called learners. It is not that they are called 'gone beyond' simply because they have just arrived at this state. In Mahayana Buddhism, there is no fixed judgment in the wording; it is judged according to the meaning, which is the same as in the Abhidharma. Although Bodhisattvas have not severed the afflictions of Neither Perception nor Non-Perception, they can also attain the Cessation Attainment (滅盡定) to some extent. As for 'the cessation of perception and feeling,' according to the theory of the Abhidharma, it actually universally ceases all mental dharmas. However, because the powers of perception (saṃjñā) and feeling (vedanā) are particularly strong, it is emphasized that they are ceased. Why are they said to be strong? As stated in the treatise, in the afflictive dharmas, feeling is the root of love, and perception is the basis of views; in the pure dharmas, feeling is used to cultivate various dhyanas (禪定), and perception is used to cultivate the formless realm dhyanas (無色界定), so they are said to be strong. The Satyasiddhi School does not hold this view. If it is said that because the powers of perception and feeling are strong, it is emphasized that they are ceased, then the mind-king (citta, referring to the main consciousness) is the strongest, so why do the sutras not say that the mind ceases? Moreover, perception and feeling both rely on the mind-king, so why not speak of the mind? If one wants to explain it smoothly, one should speak from the perspective of the subject, and say that the mind ceases. However, the Cessation Attainment ceases the mind of the eight dhyanas, and in the eight dhyanas, feeling is used to cultivate various dhyanas, and perception is used to cultivate the formless realm dhyanas, so it is in relation to perception and feeling that the meaning of cessation is manifested. In the Cessation Attainment established by the Satyasiddhi School, all minds cease, and all dharmas cease, and are collectively called 'feeling'. There are two types of feeling: perception-feeling and wisdom-feeling. The mind that takes conditioned dharmas as its object is called perception-feeling, and the mind that takes unconditioned dharmas as its object is called wisdom-feeling. To say 'cessation of perception' is to clarify that perception-feeling, which takes conditioned dharmas as its object, ceases. The feeling is hidden in the perception, so it is said that perception ceases. To say 'cessation of feeling' is to clarify that wisdom-feeling, which takes unconditioned dharmas as its object, ceases. The wisdom is hidden and the feeling is manifested, so it is said that feeling ceases. Someone asks: The cessation of the mind encompasses both emptiness and existence, so why not speak of the cessation of the mind from a universal perspective? It is in order to manifest the cessation of both the empty and existent minds. Therefore, the other sutras and treatises are mostly the same as the Abhidharma. 'Body witness' (身作證) refers to the state where there is no mind, only the physical body, and the samadhi is combined with the body, which is called body witness. Therefore, the Satyasiddhi School says that the eight liberations, etc., are all body witness. Why is it only said that the Cessation Attainment is body witness? The answer is: In this state, there is no longer any mind, only the body exists, and that is how the Cessation Attainment is.
The meaning of the One Vehicle is distinguished in two aspects (explaining the name and meaning is the first aspect, distinguishing the substance and phenomena is the second aspect).
In the first aspect, the name and meaning are explained. What
言乘者對人名也。行能運人。為人所乘故名為乘。所言一者釋有四義。一簡別名一。二破別名一。三會別名一。四無別名一。言簡別者。據實以論唯一大乘隨化分三。簡別彼三。是故言一。言破別者。佛隨眾生假施三乘。眾生聞已執為定實。佛為破其所執假三。是故言一。故經說言。十方佛土唯一佛乘無二無三。又經亦言。唯此一實。餘二非真。言無二者。一大乘外無別聲聞緣覺二乘。言無三者。一大乘外無別聲聞緣覺二乘。並無隨化所施大乘。問曰。直說無三之時無二已竟。何須別說無二無三。釋言。聲聞緣覺乘者。是大乘家對。然大有二。一者實大。二者權大。聲聞緣覺非直是彼實大家對。當知亦是權大家對。言無二者。無實大家所對二也。言無三者。無權大家所對二乘並無權大。故言無三。何者實大。如華嚴等所說是也。彼說菩薩實修一切十三住中無漏真德。息除妄想證性成佛。故名為實。何者權大。如彼三乘別教之中所說是也。彼說。菩薩三阿僧祇但修有漏六波羅蜜。不習諸地無漏真德度三僧祇。次於百劫修相好業。于最後身修世八禪。厭離斷煩惱后觀四諦道樹成佛。言不稱實故名權大。破斯權大並破余小。是故言一。言會別者。總唯一大。佛隨眾生分一為三。今還攝三以歸一大。因無異趣。果無別從。是故
【現代漢語翻譯】 現代漢語譯本 『言乘者』是對人的一種稱謂。『行』能夠運載人，因為被人乘坐，所以稱為『乘』。所說的『一』，解釋起來有四種含義：一是簡別為一，二是破別為一，三是會別為一，四是無別為一。 所謂『簡別』，是根據實際情況來說，只有唯一的大乘，隨著教化而分為三乘，簡別那三乘，所以說『一』。 所謂『破別』，是佛陀隨著眾生的根器，假立了三乘。眾生聽聞后，執著地認為是真實存在的。佛陀爲了破除他們所執著的虛假三乘，所以說『一』。因此經中說：『十方佛土，唯一佛乘，無二無三。』 經中也說：『唯此一實，餘二非真。』 所謂『無二』，是指在大乘之外，沒有其他的聲聞乘、緣覺乘這二乘。 所謂『無三』，是指在大乘之外，沒有其他的聲聞乘、緣覺乘這二乘，並且也沒有隨順教化所施設的大乘。 有人問：如果直接說『無三』的時候，『無二』的意思已經包含在內了，為什麼還要分別說『無二』、『無三』呢？ 解釋說：聲聞乘、緣覺乘，是大乘的相對概念。然而大乘有兩種：一是實大，二是權大。聲聞乘、緣覺乘不僅僅是與那實大相對的概念，應當知道也是與權大相對的概念。說『無二』，是沒有與實大相對的二乘。說『無三』，是沒有與權大相對的二乘，並且也沒有權大，所以說『無三』。 什麼是實大呢？就像《華嚴經》等所說的那樣。其中說菩薩真實地修習一切十三住（Thirteen Abodes）中的無漏真德，息滅妄想，證悟自性而成就佛果，所以稱為『實』。 什麼是權大呢？就像三乘別教（Three Vehicles' Separate Teachings）中所說的那樣。其中說菩薩在三大阿僧祇劫（Three Asamkhya Kalpas）中只修習有漏的六波羅蜜（Six Paramitas），不學習諸地的無漏真德，度過三阿僧祇劫，然後在百劫中修習相好業（Merit of Physical Marks and Qualities），在最後一生中修習世間的八禪（Eight Dhyanas），厭離斷除煩惱后，觀察四諦（Four Noble Truths）在菩提樹下成就佛果。因為所說的不符合實際，所以稱為『權大』。破除這種權大，並且破除其餘的小乘，所以說『一』。 所謂『會別』，是總歸唯一大乘。佛陀隨著眾生而將一分為三，現在又將三攝歸於一大，因沒有不同的趨向，果沒有分別的歸屬，所以……
【English Translation】 English version 'The one who rides' refers to a person. 'Riding' can transport people. Because it is ridden by people, it is called 'riding' (vehicle). The 'one' that is spoken of has four meanings: first, distinguishing as one; second, breaking distinctions into one; third, uniting distinctions into one; and fourth, no distinction as one. The so-called 'distinguishing' is based on reality, there is only one Great Vehicle (Mahayana), which is divided into three according to transformation. Distinguishing those three, therefore it is said 'one'. The so-called 'breaking distinctions' is that the Buddha provisionally established the Three Vehicles (Triyana) according to the capacities of sentient beings. After hearing this, sentient beings stubbornly believed that they were real. The Buddha, in order to break their attachment to the false Three Vehicles, therefore said 'one'. Therefore, the sutra says: 'In the Buddha lands of the ten directions, there is only one Buddha Vehicle, not two or three.' The sutra also says: 'Only this one is real, the other two are not true.' The so-called 'no two' means that outside the Great Vehicle, there are no other Two Vehicles of Sravaka Vehicle (Śrāvakayāna) and Pratyekabuddha Vehicle (Pratyekabuddhayāna). The so-called 'no three' means that outside the Great Vehicle, there are no other Two Vehicles of Sravaka Vehicle and Pratyekabuddha Vehicle, and there is also no Great Vehicle provisionally established according to transformation. Someone asks: If directly saying 'no three' already includes the meaning of 'no two', why is it necessary to separately say 'no two' and 'no three'? The explanation is: The Sravaka Vehicle and Pratyekabuddha Vehicle are relative concepts to the Great Vehicle. However, there are two types of Great Vehicle: one is the Real Great, and the other is the Provisional Great. The Sravaka Vehicle and Pratyekabuddha Vehicle are not only concepts relative to the Real Great, but it should be known that they are also relative to the Provisional Great. Saying 'no two' means there are no Two Vehicles relative to the Real Great. Saying 'no three' means there are no Two Vehicles relative to the Provisional Great, and there is also no Provisional Great, therefore it is said 'no three'. What is the Real Great? It is like what is said in the Avatamsaka Sutra (Avataṃsaka Sūtra) and others. It says that the Bodhisattva truly cultivates the non-outflow true virtues in all the Thirteen Abodes, extinguishes delusions, and realizes the self-nature to achieve Buddhahood, therefore it is called 'Real'. What is the Provisional Great? It is like what is said in the Separate Teachings of the Three Vehicles. It says that the Bodhisattva only cultivates the outflow Six Paramitas (Ṣaṭpāramitā) in three asamkhya kalpas, does not learn the non-outflow true virtues of the various grounds, spends three asamkhya kalpas, and then cultivates the merit of physical marks and qualities (lakṣaṇa-vyañjana) in a hundred kalpas. In the last life, they cultivate the Eight Dhyanas (Aṣṭa Dhyāna) of the world, become disgusted and cut off afflictions, and then observe the Four Noble Truths (catvāri āryasatyāni) and achieve Buddhahood under the Bodhi tree. Because what is said does not conform to reality, it is called 'Provisional Great'. Breaking this Provisional Great, and breaking the remaining Small Vehicles, therefore it is said 'one'. The so-called 'uniting distinctions' is to ultimately return to the one Great Vehicle. The Buddha divides one into three according to sentient beings, and now again gathers the three into one Great, because there is no different tendency in the cause, and there is no separate belonging in the result, therefore...
言一。故經說言。說大威儀以為木叉毗尼法等。木叉毗尼即大乘學。又經復言。聲聞緣覺乘即是大乘。法華亦云。汝等所行是菩薩道。良以根本無二法故。問曰。向前破三辨一。今復何故會三為一。釋言。對情破其別取。故說破三。廢情就法一外無三。是故會別。即是一也。問曰。乘者人之所行。三乘人別隨人說乘。乘應定別。云何為一。釋言。此以理一故爾。故經中說三乘雖異同一佛性。其猶諸牛色雖種種乳色無別。三乘如是。佛性無別。性無別故。證之未圓唯一佛因。證之圓極唯一佛果。是故就實唯一大乘。故經說言。世若無佛非無二乘證二涅槃。一切世界唯一佛乘。更無餘故無別二乘得二涅槃。會別如是。言無別者。就實論乘由來無別。非有三別可會可破。猶如虛空平等無二。是故言一。問曰。一乘以行為體。行別千殊。云何乘一。釋言。法門有其二種。一別相門。二共相門。若就別相乘有無量。今就共相。是故言一。其猶眾木共成一車。此亦如是。然此一乘經論之中亦名大乘。解有兩義。一隨人解釋。諸佛菩薩是其大人。大人所乘故曰大乘。二當法辨釋。備攝寬廣。是故名大。名義如是。問曰。乘義道義何別。總相釋之。能通名道。能運名乘。于中別分乃有三種。一就行法相對辨異。乘者是行。道者是法。行
【現代漢語翻譯】 現代漢語譯本： 言一。所以經書上說，宣說盛大的威儀作為木叉毗尼法（戒律）等。木叉毗尼就是大乘佛法。又有經書上說，聲聞乘、緣覺乘就是大乘。 《法華經》也說：『你們所行的是菩薩道。』 這是因為根本上沒有兩種法。有人問：『前面破斥三種乘，辨明唯一乘，現在又為何會合三種乘為一種乘？』 回答說：『這是針對眾生的執情，破除他們分別取捨的觀念，所以說破斥三種乘。捨棄情執，歸順於法，在法之外沒有三種乘，所以會合差別。實際上就是一種乘。』 有人問：『乘是人所行走的道路，三種乘的人不同，隨著人而說乘，乘應該有確定的區別，怎麼會說是一種乘呢？』 回答說：『這是因為從理上來說是一致的。』 所以經書中說，三種乘雖然不同，但同具佛性。這就像各種顏色的牛，雖然顏色各不相同，但牛奶的顏色沒有區別。三種乘也是這樣，佛性沒有區別。因為佛性沒有區別，所以證悟到不圓滿時，只有成佛的因；證悟到圓滿的極點時，只有成佛的果。所以從實證的角度來說，只有一種大乘。所以經書上說：『世上如果沒有佛，並非沒有聲聞乘和緣覺乘證得二種涅槃，一切世界只有一種佛乘，沒有其餘的乘，所以沒有聲聞乘和緣覺乘證得二種涅槃。』 會合差別就是這樣。說沒有區別，是從實證的角度來說，乘本來就沒有區別，並非有三種區別可以會合可以破斥。就像虛空一樣，平等沒有二致，所以說是一種乘。有人問：『一種乘以行為本體，行為的差別千差萬別，怎麼能說乘是一種呢？』 回答說：『法門有兩種，一是別相門，二是共相門。如果從別相來說，乘有無量種，現在是從共相來說，所以說是一種乘。』 這就像眾多的木頭共同組成一輛車一樣，這裡也是這樣。然而，這種一乘在經論中也稱為大乘，解釋有兩種含義：一是隨人解釋，諸佛菩薩是大人，大人所乘的就叫做大乘。二是就法本身來解釋，具備攝受一切的寬廣性，所以叫做大乘。名稱和含義就是這樣。有人問：『乘的含義和道的含義有什麼區別？』 總的來說，能夠通達的叫做道，能夠運載的叫做乘。其中具體區分，有三種情況：一是就行法相對而言，乘是行，道是法，行 道
【English Translation】 English version: Speaking of 'one'. Therefore, the sutra says, 'Expounding great dignity as Moksha Vinaya Dharma (discipline), etc.' Moksha Vinaya is the Mahayana learning. Moreover, the sutra says, 'The Sravaka Vehicle and Pratyekabuddha Vehicle are the Mahayana.' The Lotus Sutra also says, 'What you are practicing is the Bodhisattva Path.' This is because fundamentally there are no two Dharmas. Someone asks, 'Previously, you refuted the three and distinguished the one. Now, why do you combine the three into one?' The answer is, 'It is to counter sentient beings' attachments and break their discriminating and selective views, hence the refutation of the three vehicles. Abandoning emotional attachments and conforming to the Dharma, there are no three vehicles outside the Dharma, therefore the combination of differences. It is actually one vehicle.' Someone asks, 'A vehicle is the path people travel. The people of the three vehicles are different, and the vehicles are spoken of according to the people. The vehicles should have definite distinctions. How can they be said to be one?' The answer is, 'This is because they are one in principle.' Therefore, the sutra says that although the three vehicles are different, they share the same Buddha-nature. It is like various cows, though different in color, their milk is the same color. The three vehicles are like this; the Buddha-nature is not different. Because the Buddha-nature is not different, the realization is not complete, there is only the cause of Buddhahood; when the realization is complete, there is only the fruit of Buddhahood. Therefore, in reality, there is only one Mahayana. Therefore, the sutra says, 'If there were no Buddhas in the world, it would not mean that there would be no Sravakas and Pratyekabuddhas attaining the two Nirvanas. In all worlds, there is only one Buddha Vehicle, and there is no other, so there are no separate two vehicles attaining the two Nirvanas.' This is how the differences are combined. To say there is no difference is to say that, in reality, the vehicles have never been different. There are no three differences that can be combined or refuted. Like space, it is equal and without duality, so it is said to be one. Someone asks, 'The one vehicle takes practice as its essence, and the differences in practice are countless. How can the vehicle be one?' The answer is, 'There are two kinds of Dharma gates: one is the specific aspect gate, and the other is the common aspect gate. If we speak from the specific aspects, there are countless vehicles. Now we speak from the common aspect, so it is said to be one.' It is like many pieces of wood forming one cart; it is the same here. However, this one vehicle is also called Mahayana in the sutras and treatises, and there are two interpretations: one is according to the person, the Buddhas and Bodhisattvas are great beings, and what great beings ride is called Mahayana. The other is according to the Dharma itself, possessing the comprehensiveness and vastness to encompass everything, so it is called Mahayana. The names and meanings are like this. Someone asks, 'What is the difference between the meaning of 'vehicle' and the meaning of 'path'?' Generally speaking, what can penetrate is called the path, and what can transport is called the vehicle. Specifically, there are three situations: one is in relation to the Dharma, the vehicle is practice, the path is the Dharma, practice is the Dharma.
能運人。故說為乘。法為行履能通行心。故說為道。然就乘中非無有法。今對道法唯說為行。道亦有行。對彼乘行偏說為法。二就行中隨義分異。一切行德能通名道。能運名乘。又復諸行體通名道。用通名乘。云何體通。行無障故。云何用通。能運人故。三就法中隨義分異。能通名道。能運名乘。又復諸法體通名道。用通名乘。問曰。乘義門義何別。總相分之通入名門。能運名乘。于中分別亦有三種。一就行法相對辨異。門唯就法。通行人故。乘唯就行。能運人故。二就行中隨義分異。一切諸行門別名門。能運名乘。又復諸行通入名門。運通名乘。三就法中隨義分異。一切諸法門別名門。運通名乘。又復諸法通入名門。運通名乘。問曰。道義門義何別。釋言。體一隨義名異。通入名門。通到名道(此一門竟)。
次辨乘體。于中略以五門分別。一乘法分別。乘有二種。一者乘法。二者乘行。法有三種。一者教法。所謂三藏十二部經。二者理法。所謂佛性。于中分別二諦一實緣起法界是其理也。三者行法。六度等儀。言乘行者要唯三種。一聞。二思。三是行修。依教生聞。依理成思。依於行法集起行修。問曰。經說聞思修證。今此行中何不說證。攝入修故。二行斷分別。行德雖眾無出三種。一智。二福。三者是報
。波若是智。五度是福。又復波若一向是智。施戒及忍一向是福。精進與禪亦福亦智。壽等八種是其報也。此三種中依智起福。依福起報。故地持言。若報報因及與報果皆依福起。福依智起。此三至果轉名波若解脫法身。智為波若。福為解脫。報為法身。行德如是。言斷德者。要唯三種。一煩惱斷。五住結亡。此前智慧所斷滅也。二者業斷。分段變易二種因亡。此前福德所遠離也。三者苦斷。分段變易二種報盡。此前凈報所出離也。此三種中斷煩惱故諸業不生。業不生故苦報不起。苦不起故得大涅槃。以斯行斷為一乘體。三自利利他二行分別。自行有二。一厭有為起離過行。二求佛智起集善行。利他亦二。一大悲方便。拔令出苦。二大慈方便。化令得樂。以斯兩行為一乘體。自行之乘至果便住。化他行乘畢竟無盡。所化眾生不可盡故。四證教分別。無始法性顯成今德。名為證行。依教修起方便行德。名為教行。此之兩行該始及終。五因果分別。因雖眾多無出滅道。果雖無量不出菩提涅槃之德。問曰。因行運人至果可名為乘。果德窮滿更無進趣。云何名乘。釋有三義。一乘因至果。果仍因名故說為乘。二者至果。雖無去處非是果德不能運去。如劫盡火更無所燒非火不能。此亦如是。以其能運故說為乘。三至果中自行雖竟
【現代漢語翻譯】 現代漢語譯本 般若（Prajna，智慧）是智，五度（五種波羅蜜）是福。進一步說，般若完全是智，佈施、持戒和忍辱完全是福，精進和禪定亦福亦智。壽命等八種是其果報。這三種（智、福、報）中，依智而生福，依福而生報。所以《地持經》說，果報、果報之因以及果報之果都依福而生，福依智而生。這三者到達果位時，轉變名稱為般若、解脫、法身。智是般若，福是解脫，報是法身。行持方面的功德是這樣。 說到斷除方面的功德，主要有三種。一是煩惱斷，五住地煩惱滅亡，這是之前的智慧所斷滅的。二是業斷，分段生死和變易生死的兩種因滅亡，這是之前的福德所遠離的。三是苦斷，分段生死和變易生死的兩種果報窮盡，這是之前的清凈果報所出離的。這三種斷除中，因為斷除煩惱所以諸業不生，業不生所以苦報不起，苦報不起所以得到大涅槃。以這些行持和斷除作為一乘（Ekayana）的本體。將自利利他兩種行為分別來看，自利有兩種：一是厭離有為法，發起遠離過失的修行；二是尋求佛的智慧，發起積聚善行的修行。利他也有兩種：一是大悲方便，拔除眾生的痛苦；二是大慈方便，使眾生得到快樂。以這兩種行為作為一乘的本體。自行的乘到達果位就停止了，化他之行乘畢竟沒有窮盡，因為所化度的眾生不可窮盡。 四是證教分別。無始以來的法性顯現成為現在的功德，名為證行。依靠教法修行而生起的方便行持功德，名為教行。這兩種行持涵蓋了從開始到結束的整個過程。五是因果分別。因雖然眾多，但不超出滅道二諦；果雖然無量，但不超出菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）的功德。有人問：因行運載人到達果位可以稱為乘，果德已經窮盡圓滿，不再有進步，為什麼還稱為乘？解釋有三種含義：一是乘因到達果位，果仍然沿用因的名稱，所以說為乘。二是到達果位，雖然沒有去處，但不是果德不能運載。如同劫末的火不再有可以焚燒的東西，但不是火沒有焚燒的能力。這裡也是這樣，因為它能夠運載，所以說為乘。三是到達果位，自行的部分雖然已經完結
【English Translation】 English version Prajna (Wisdom) is wisdom, the five perfections (five paramitas) are merit. Furthermore, Prajna is entirely wisdom, while generosity, discipline, and patience are entirely merit. Diligence and meditation are both merit and wisdom. Longevity and the other eight are its retributions. Among these three (wisdom, merit, and retribution), merit arises from wisdom, and retribution arises from merit. Therefore, the Bodhisattvabhumi Sutra says that retribution, the cause of retribution, and the result of retribution all arise from merit, and merit arises from wisdom. When these three reach the fruition, they transform into Prajna, liberation, and Dharmakaya (Dharma-body). Wisdom is Prajna, merit is liberation, and retribution is Dharmakaya. Such are the virtues of practice. Speaking of the virtues of cessation, there are mainly three types. First, the cessation of afflictions, the extinction of the five aggregates of affliction, which is extinguished by previous wisdom. Second, the cessation of karma, the extinction of the two causes of segmented and transformational rebirth, which is distanced by previous merit. Third, the cessation of suffering, the exhaustion of the two retributions of segmented and transformational rebirth, which is transcended by previous pure retribution. Among these three cessations, because afflictions are ceased, karmas do not arise; because karmas do not arise, suffering retributions do not arise; because suffering retributions do not arise, great Nirvana is attained. These practices and cessations are taken as the essence of the One Vehicle (Ekayana). Separating the two practices of self-benefit and benefiting others, self-benefit has two aspects: first, to renounce conditioned phenomena and initiate practices to distance oneself from faults; second, to seek the wisdom of the Buddha and initiate practices to accumulate good deeds. Benefiting others also has two aspects: first, the expedient of great compassion, to liberate beings from suffering; second, the expedient of great loving-kindness, to enable beings to attain happiness. These two practices are taken as the essence of the One Vehicle. The vehicle of self-practice ceases upon reaching the fruition, while the vehicle of transforming others is ultimately inexhaustible, because the beings to be transformed are inexhaustible. Fourth is the distinction between realization and teaching. The Dharma-nature from beginningless time manifests as present virtues, which is called the practice of realization. The expedient practice virtues that arise from relying on the teachings are called the practice of teaching. These two practices encompass the entire process from beginning to end. Fifth is the distinction between cause and effect. Although there are many causes, they do not go beyond the Four Noble Truths; although there are countless effects, they do not go beyond the virtues of Bodhi (Enlightenment) and Nirvana (Cessation). Someone asks: The causal practice carries people to the fruition and can be called a vehicle, but the virtues of the fruition are exhausted and complete, with no further progress, so why is it still called a vehicle? There are three meanings in the explanation: first, the causal vehicle reaches the fruition, and the fruition still uses the name of the cause, so it is called a vehicle. Second, upon reaching the fruition, although there is nowhere to go, it is not that the virtues of the fruition cannot carry. Just as the fire at the end of the kalpa no longer has anything to burn, but it is not that the fire does not have the ability to burn. It is the same here, because it is able to carry, it is called a vehicle. Third, upon reaching the fruition, although the self-practice part is completed
化他未息。乘大涅槃周旋齊度一切眾生。故得名乘。乘體隨別難以具論。略舉斯五行無不攝。一乘如是。
二種莊嚴義四門分別(釋名一 就位分別二 辨體三 就人分別四)
二種莊嚴者。一福德莊嚴。亦名功德。二智慧莊嚴。言福德者。善能資潤福利行人。故名為福。福利是其善行家德。如清冷等是水家德。言功德者。功謂功能善有資潤福利之功。故名為功。此功是其善行家德名為功德。言智慧者。照見名智。解了稱慧。此二各別。知世諦者名之為智。照第一義說以為慧通則義齊。此福與智經中或複名為莊嚴。或復說之為菩提具。或名助道。或稱律儀。言莊嚴者。如涅槃說。分別有四。一能嚴人。二能嚴心。第三嚴果。第四諸行共相莊嚴。故曰莊嚴。能為佛因亦名菩提具。資順菩提名助道法。言律儀者。如地持說。內調名律。行合真則。故曰律儀。亦可調法名之為律。行合戒律。故曰律儀。能嚴行人。故曰莊嚴。名義如是(此一門竟)。
次辨體性。于中別以三門分別。一就行分別。二體德分別。三體用分別。言就行者。行謂六度。攝此六種以為福智。相狀如何。經論不同。乃有四別。一依優婆塞經。施戒精進以為福分。忍禪波若以為智分。何故如是。施之與戒隨事修行資助行人。福利義顯故
【現代漢語翻譯】 現代漢語譯本 化度他人尚未止息，憑藉大涅槃（Maha-Nirvana，究竟解脫）周遍救度一切眾生，因此得名為『乘』（Yana，道路、載具）。『乘』的本體隨類別而有所不同，難以全部論述，僅略舉這五行便無所不包。一乘（Ekayana，唯一佛乘）就是這樣。
二種莊嚴的意義，從四個方面來分別解釋：（一、解釋名稱；二、就果位分別；三、辨明本體；四、就修行人分別）
所謂的『二種莊嚴』，一是福德莊嚴，也稱為功德；二是智慧莊嚴。說到福德，是指它能很好地資助和潤澤修行人，使之獲得利益，所以稱為『福』。福利是其善行的家德，就像清涼等是水的家德一樣。說到功德，『功』是指其功能，善行具有資助和潤澤利益的功能，所以稱為『功』。這種『功』是其善行的家德，稱為功德。說到智慧，照見真理稱為『智』，瞭解事相稱為『慧』。這兩者各有區別。瞭解世俗諦（Samvriti-satya，世俗真理）的稱為『智』，照見第一義諦（Paramartha-satya，勝義真理）的稱為『慧』，通達則意義相同。這福德與智慧，在經典中或者又被稱為莊嚴，或者又被說成是菩提資糧（Bodhi-sambhara，成佛的資糧），或者稱為助道法，或者稱為律儀（Vinaya，戒律）。說到莊嚴，如《涅槃經》（Nirvana Sutra）所說，分別有四種：一、能莊嚴人；二、能莊嚴心；三、莊嚴果；四、諸行共同互相莊嚴，所以叫做莊嚴。能作為成佛之因，也稱為菩提資糧。資助順應菩提的，稱為助道法。說到律儀，如《瑜伽師地論·戒品》（Yogacarabhumi-sastra, Silaprakarana）所說，內在調伏稱為『律』，行為符合真理法則，所以叫做律儀。也可以說，調伏之法稱為『律』，行為符合戒律，所以叫做律儀。能莊嚴修行人，所以叫做莊嚴。名稱和意義就是這樣。（此第一門解釋完畢）
其次辨明體性，其中分別用三個方面來解釋：一、就行持方面分別；二、從體德方面分別；三、從體用方面分別。說到行持方面，『行』指的是六度（Paramita，六種波羅蜜）。總攝這六種，作為福德和智慧。它們的相狀如何呢？經典和論典的說法不同，有四種區別。第一種是依據《優婆塞戒經》（Upasaka Sila Sutra），佈施（Dana）、持戒（Sila）、精進（Virya）屬於福德部分，忍辱（Ksanti）、禪定（Dhyana）、般若（Prajna）屬於智慧部分。為什麼這樣劃分呢？因為佈施和持戒，是隨著具體的事情來修行，資助修行人，福利的意義明顯，所以屬於福德。
【English Translation】 English version Having not ceased transforming others, by means of the Great Nirvana (Maha-Nirvana, ultimate liberation), universally delivering all sentient beings, hence it is named 'Yana' (vehicle, path). The substance of the 'Yana' varies according to its type, making it difficult to fully discuss. Briefly mentioning these five lines encompasses everything. Such is the One Vehicle (Ekayana, the only Buddha Vehicle).
The meaning of the Two Kinds of Adornments is explained through four aspects: (1. Explaining the Name; 2. Differentiating by Stage; 3. Discriminating the Substance; 4. Differentiating by Person)
The so-called 'Two Kinds of Adornments' are: first, the Adornment of Merit (福德莊嚴), also known as Virtue (功德); second, the Adornment of Wisdom (智慧莊嚴). Speaking of Merit, it refers to its ability to well support and nourish practitioners, benefiting them, hence it is called 'Merit' (福). Benefit is the family virtue of good deeds, just as coolness is the family virtue of water. Speaking of Virtue, 'Virtue' refers to its function; good deeds have the function of supporting and nourishing benefits, hence it is called 'Virtue' (功). This 'Virtue' is the family virtue of good deeds, named Merit and Virtue (功德). Speaking of Wisdom, seeing the truth is called 'Wisdom' (智), understanding phenomena is called 'Intelligence' (慧). These two are distinct. Knowing the Conventional Truth (Samvriti-satya, mundane truth) is called 'Wisdom' (智), illuminating the Ultimate Truth (Paramartha-satya, ultimate truth) is said to be 'Intelligence' (慧); when comprehended, their meanings are the same. This Merit and Wisdom are sometimes referred to as Adornment in the scriptures, or sometimes described as the Provisions for Enlightenment (Bodhi-sambhara, resources for enlightenment), or called Auxiliary Paths, or named Precepts (Vinaya, moral discipline). Speaking of Adornment, as the Nirvana Sutra says, there are four types: first, that which adorns the person; second, that which adorns the mind; third, the adornment of the fruit; fourth, all practices mutually adorn each other, hence it is called Adornment. That which can be the cause of Buddhahood is also called the Provisions for Enlightenment. That which supports and accords with Enlightenment is called Auxiliary Paths. Speaking of Precepts, as the Yogacarabhumi-sastra, Silaprakarana says, inner taming is called 'Precept' (律), behavior conforming to the principles of truth, hence it is called Precepts (律儀). It can also be said that the method of taming is called 'Precept' (律), behavior conforming to the moral discipline, hence it is called Precepts (律儀). That which can adorn practitioners is called Adornment. Such are the names and meanings. (This first section is completed)
Next, discriminating the substance, within which it is explained through three aspects: first, differentiating from the aspect of practice; second, differentiating from the aspect of the substance's virtue; third, differentiating from the aspect of the substance's function. Speaking of the aspect of practice, 'practice' refers to the Six Perfections (Paramita, six paramitas). Comprehending these six types as Merit and Wisdom. What are their characteristics? The scriptures and treatises differ in their explanations, having four distinctions. The first is based on the Upasaka Sila Sutra, Generosity (Dana), Moral Discipline (Sila), and Diligence (Virya) belong to the Merit portion, Patience (Ksanti), Meditation (Dhyana), and Wisdom (Prajna) belong to the Wisdom portion. Why is it divided in this way? Because Generosity and Moral Discipline are practiced according to specific matters, supporting practitioners, the meaning of benefit is clear, hence they belong to Merit.
說為福。不能照見。故不名智。精進雖能遍策諸行而彼精進性是發動。隨事修行精進相顯。故從戒施攝之為福。餘三種中。波若正是照見之性。故說為智。即彼波若安法名忍。忍體是慧。故攝智中。如五忍等。然就忍中義別有三。一他不饒益忍。加損能受。二安苦忍。逢苦堪耐。三法思惟忍。於法能安。此三種中前二非慧。后一是慧。彼經偏說法思惟忍為忍度。故攝入智中。即彼波若住緣名定。定體是慧。故攝智中。然就定中義別有二。一者事定系意住緣。二者理定慧心不動。彼經偏說理定為禪。是故禪度攝入智中。二依相續解脫及地持論。施戒及忍同爲福分。波若智分。精進與禪亦福亦智。施戒及忍但能資潤。故說為福。體非慧性。不能照見。故不名智。波若慧性。故說為智。簡別前門。故不名福。精進與禪那體性是福。從其所生故。分二種福之與智。故地持說。依精進故修行施戒四無量等。是其福分。起聞思修是其智分。依禪修習四無量等是其福分。修陰界入巧便觀等是其智分。問曰。向說。依精進故修行施戒四無量等以為福分。何故依禪唯修無量以為福分。釋言。精進遍策諸行。是故通起施戒等善以為福分。施戒散善不依禪生。是故唯起四無量等以為福分。又問。精進起聞思修通為智分。何故依禪唯起修慧巧便
【現代漢語翻譯】 現代漢語譯本： 說為福，因為不能照見實相，所以不稱為智。精進雖然能夠普遍策勵各種修行，但精進的體性是發動，隨著事情的發生而修行，精進的相貌才顯現，所以從戒和施的角度攝取它，作為福德。其餘三種（般若、忍、禪定）中，般若正是照見實相的體性，所以說為智。以那個般若安住於法，名為忍。忍的體性是智慧，所以攝入智中，如五忍等。然而就忍的意義來說，區別有三種：一是他不饒益忍，對於加害和損害能夠忍受；二是安苦忍，遇到痛苦能夠堪忍；三是法思惟忍，對於佛法能夠安住。這三種忍中，前兩種不是智慧，后一種是智慧。那部經偏重說法思惟忍為忍度，所以攝入智中。以那個般若安住于所緣境，名為定。定的體性是智慧，所以攝入智中。然而就定的意義來說，區別有兩種：一是事定，將心繫縛于所緣境；二是理定，智慧之心不動搖。那部經偏重說理定為禪，所以禪度攝入智中。 二、依據《相續解脫經》和《地持論》，佈施、持戒和忍辱同爲福分，般若為智分，精進和禪定既是福也是智。佈施、持戒和忍辱只能資助潤益，所以說為福，其體性不是智慧，不能照見實相，所以不稱為智。般若是智慧的體性，所以說為智，區別於前面的福德，所以不稱為福。精進和禪那的體性是福，從它們所生起的功德，分為福和智兩種。所以《地持論》說，依靠精進的緣故，修行佈施、持戒、四無量心等，這是福分；生起聞、思、修三種智慧，這是智分。依靠禪定修習四無量心等，這是福分；修習陰、界、入的巧妙觀等，這是智分。 問：前面說，依靠精進的緣故，修行佈施、持戒、四無量心等，作為福分。為什麼依靠禪定只修習四無量心作為福分？ 答：精進普遍策勵各種修行，所以能夠普遍生起佈施、持戒等善法，作為福分。佈施、持戒是散善，不依靠禪定而生起，所以只能生起四無量心等，作為福分。 又問：精進生起聞、思、修三種智慧，普遍作為智分。為什麼依靠禪定只生起修慧的巧妙觀？ English version: Saying it is 'merit' (福, fu), because it cannot illuminate (照見, zhao jian). Therefore, it is not called 'wisdom' (智, zhi). Although diligence (精進, jing jin) can universally encourage all practices, the nature of diligence is initiation. Diligence manifests its appearance through practice according to circumstances. Therefore, it is included under 'merit' from the perspective of precepts (戒, jie) and giving (施, shi). Among the remaining three (prajna, forbearance, and meditation), prajna is precisely the nature of illuminating reality, so it is called 'wisdom'. When that prajna abides in the Dharma, it is called 'forbearance' (忍, ren). The nature of forbearance is wisdom, so it is included in 'wisdom', such as the five forbearances. However, regarding the meaning of forbearance, there are three distinctions: first, forbearance against others' harm, being able to endure harm and injury; second, forbearance of suffering, being able to bear suffering; third, forbearance through contemplation of the Dharma, being able to abide in the Dharma. Among these three types of forbearance, the first two are not wisdom, while the last one is wisdom. That sutra emphasizes forbearance through contemplation of the Dharma as the perfection of forbearance, so it is included in 'wisdom'. When that prajna abides in conditions, it is called 'meditation' (定, ding). The nature of meditation is wisdom, so it is included in 'wisdom'. However, regarding the meaning of meditation, there are two distinctions: first, meditation on phenomena, binding the mind to conditions; second, meditation on principle, the wisdom mind is unmoving. That sutra emphasizes meditation on principle as dhyana (禪, chan), so the perfection of dhyana is included in 'wisdom'. Second, according to the Samdhinirmocana Sutra (相續解脫經) and the Yogacarabhumi-sastra (地持論), giving, precepts, and forbearance are all considered as merit, prajna as wisdom, and diligence and dhyana are both merit and wisdom. Giving, precepts, and forbearance can only assist and nourish, so they are called 'merit'. Their nature is not wisdom, and they cannot illuminate reality, so they are not called 'wisdom'. Prajna is the nature of wisdom, so it is called 'wisdom', distinguishing it from the preceding merit, so it is not called 'merit'. The nature of diligence and dhyana is merit, and the virtues arising from them are divided into two types: merit and wisdom. Therefore, the Yogacarabhumi-sastra says that relying on diligence, practicing giving, precepts, the four immeasurables, etc., is merit; generating hearing, thinking, and cultivation is wisdom. Relying on dhyana to cultivate the four immeasurables, etc., is merit; cultivating skillful contemplation of the skandhas, realms, and entrances is wisdom. Question: Earlier, it was said that relying on diligence, practicing giving, precepts, the four immeasurables, etc., is considered merit. Why is it that relying on dhyana, only cultivating the four immeasurables is considered merit? Answer: Diligence universally encourages all practices, so it can universally generate good deeds such as giving and precepts, as merit. Giving and precepts are scattered good deeds that do not arise from dhyana, so only the four immeasurables, etc., can arise as merit. Question: Diligence generates hearing, thinking, and cultivation, universally as wisdom. Why is it that relying on dhyana, only skillful contemplation of cultivation-wisdom arises?
【English Translation】 English translation line 1 English translation line 2
之觀以為智分。正以精進遍策諸行。是故通起聞思修等以為智分。聞思二慧乃是禪因非是禪果。是故依禪唯起修慧以為智分。三依大品等經。前之五度是其福分。體非慧性照明法故。故彼經中說之為盲。波若是智體。是慧性照明法故。是故論中說之為眼。四依涅槃經。前之五度及事中波若同爲福分。以其不能見實義故。照理波若說之為智。見實義故。故彼經言。福莊嚴者從檀波羅蜜乃至波若非般若波羅蜜。慧莊嚴者是波羅蜜。何者波若。非波若波羅蜜。何者波若是波羅蜜。彼說六度。各有二種。一者佈施乃至波若非波羅蜜。二者佈施乃至波若是波羅蜜。隨事修行不到實義。非是自性清凈度故非波羅蜜。合理成者是其自性清凈度故是波羅蜜。于中前五體非慧性一向為福。就波若中分取波若非波羅蜜助成前五亦判為福。分取波若是波羅蜜為智慧也。上來第一就行分別。次就體德以分福智。真心為體。從緣修生諸行為德。心體本凈從緣說染。后息妄染真心始凈。真心始凈內照法界。說之為智。從緣修生方便行德。資順義強。通說為福。體德如是。行體雖眾無出證教。無始法性顯成今德。是證行也。方便修生是教行也。教行修起資順義強。通說為福。證行體明照窮法界。說之為智。體德如是。次就體用開分二種。體謂證如涅槃
【現代漢語翻譯】 現代漢語譯本： 將之視為觀智的分支。正確地以精進遍策各種修行。因此，普遍發起聽聞、思惟、修習等作為智慧的分支。聽聞和思惟二種智慧是禪定的因，而不是禪定的果。因此，依靠禪定唯有生起修習的智慧，作為智慧的分支。三是依據《大品般若經》等經典，前面的五度（檀那波羅蜜，尸羅波羅蜜，羼提波羅蜜，毗梨耶波羅蜜，禪那波羅蜜）是福德的部分，本體不是智慧的性質，不能照明諸法。所以該經中說它們是『盲』。般若（Prajna，智慧）是智慧的本體，是具有智慧性質能夠照明諸法的。因此，論中說它是『眼』。四是依據《涅槃經》，前面的五度以及事相中的般若，一同作為福德的部分，因為它們不能見到真實的意義。照見真理的般若被稱作智慧，因為它能見到真實的意義。所以該經說：『以福德莊嚴的人，是從佈施波羅蜜（Dāna pāramitā）乃至般若，而非般若波羅蜜。以智慧莊嚴的人，是般若波羅蜜。』什麼是般若，非般若波羅蜜？什麼是般若，是般若波羅蜜？該經說六度（六波羅蜜）各有兩種。一是佈施乃至般若，非波羅蜜。二是佈施乃至般若，是波羅蜜。隨順事相修行而不能達到真實意義的，因為不是自性清凈的度，所以不是波羅蜜。符合真理而成就的，是其自性清凈的度，所以是波羅蜜。其中，前面的五度本體不是智慧的性質，一概作為福德。就般若中分取般若非波羅蜜，輔助成就前面的五度，也判定為福德。分取般若是波羅蜜，作為智慧。上面第一點是從修行的角度來分別。接下來從本體和功德來區分福德和智慧。真心為本體。從因緣修習而產生的各種行為是功德。心體本來清凈，從因緣而說染污。後來止息虛妄的染污，真心才開始清凈。真心開始清凈，向內照見法界，稱之為智慧。從因緣修習而產生的方便行為功德，資助順益的意義強烈，統稱為福德。本體和功德是這樣。修行的本體雖然眾多，但沒有超出證教二者。無始以來的法性顯現成就現在的功德，這是證行。方便修習產生的是教行。教行修習產生，資助順益的意義強烈，統稱為福德。證行的本體光明，照耀窮盡法界，稱之為智慧。本體和功德是這樣。接下來從本體和作用來開分兩種。本體是指證如涅槃（Nirvana）。
【English Translation】 English version: To regard this as a branch of wisdom derived from observation. Correctly, diligence is used to universally encourage all practices. Therefore, universally initiating hearing, thinking, and cultivating are considered branches of wisdom. The two wisdoms of hearing and thinking are the causes of dhyana (禪定, meditation), not the results of dhyana. Therefore, relying on dhyana, only the wisdom of cultivation arises as a branch of wisdom. Thirdly, according to scriptures such as the Mahāprajñāpāramitā Sūtra (大品般若經), the preceding five perfections (檀那波羅蜜 Dāna pāramitā, 佈施波羅蜜; 尸羅波羅蜜 Śīla pāramitā, 持戒波羅蜜; 羼提波羅蜜 Kṣānti pāramitā, 忍辱波羅蜜; 毗梨耶波羅蜜 Vīrya pāramitā, 精進波羅蜜; 禪那波羅蜜 Dhyāna pāramitā, 禪定波羅蜜) are the portion of merit, as their essence is not wisdom and they do not illuminate the Dharma. Therefore, they are described as 'blind' in that scripture. Prajna (般若, wisdom) is the essence of wisdom, possessing the nature of wisdom and illuminating the Dharma. Therefore, it is described as 'eye' in the treatise. Fourthly, according to the Nirvana Sutra (涅槃經), the preceding five perfections and prajna in phenomena are together considered the portion of merit, because they cannot see the true meaning. Prajna that illuminates the truth is called wisdom, because it can see the true meaning. Therefore, the scripture says: 'Those adorned with merit are from Dāna pāramitā (佈施波羅蜜, perfection of giving) to prajna, but not prajna pāramitā. Those adorned with wisdom are prajna pāramitā. 'What is prajna that is not prajna pāramitā? What is prajna that is prajna pāramitā?' The scripture says that each of the six perfections (六波羅蜜, six pāramitās) has two types. One is giving to prajna that is not pāramitā. The other is giving to prajna that is pāramitā. Practicing according to phenomena without reaching the true meaning is not pāramitā because it is not the perfection of self-nature purity. That which accords with truth and is accomplished is the perfection of self-nature purity, therefore it is pāramitā. Among them, the preceding five perfections are not of the nature of wisdom and are entirely merit. Taking prajna that is not prajna pāramitā from within prajna to assist in accomplishing the preceding five is also judged as merit. Taking prajna that is prajna pāramitā is considered wisdom. The first point above is distinguished from the perspective of practice. Next, merit and wisdom are distinguished from the perspective of essence and virtue. The true mind is the essence. The various actions arising from conditioned cultivation are virtues. The mind's essence is originally pure, but impurity is spoken of due to conditions. Later, when false impurities cease, the true mind begins to be pure. When the true mind begins to be pure, it inwardly illuminates the Dharmadhatu (法界, the realm of reality), which is called wisdom. The virtues of skillful means arising from conditioned cultivation have a strong meaning of assisting and benefiting, and are collectively called merit. The essence and virtue are like this. Although the essence of practice is numerous, it does not go beyond the two, realization and teaching. The manifestation of the Dharma-nature from beginningless time accomplishes the present virtue, which is the practice of realization. That which arises from skillful cultivation is the practice of teaching. The practice of teaching arises, and the meaning of assisting and benefiting is strong, and is collectively called merit. The essence of the practice of realization is bright, illuminating and exhausting the Dharmadhatu, which is called wisdom. The essence and virtue are like this. Next, the two types are divided from the perspective of essence and function. The essence refers to the realization of suchness, Nirvana (涅槃).
之行。用謂隨緣世間之行。用隨世間同世福善。說之為福。體則合如照第一義。說之為智。隨世行中非無有智。隱而不彰。合如行中非無有福。隱而不說。故涅槃云。福莊嚴者。有為有漏以有果報有礙非常。是凡夫法。慧莊嚴者。無為無漏無有果報。無礙常住。是賢聖法。是凡法者。諸佛菩薩常在世間同凡行也。以同凡故有為有漏有礙非常。是聖法者。諸佛菩薩舍離世間合如行也。以合如故無為無漏無礙常住。此二即是地經之中常與無常二種愛果。福德是彼無常愛果。智是常果。然此二種性不相離。故經中說。無常共常常共無常。二種莊嚴體性如是(此二門竟)。
次就位論。位別有二。一世間出世間相對分別。地前世間。地上出世。然福與智義有通別。通而論之並通世間及與出世。所言別者如法鼓經說。地前之行名為福德。地上所行說為智慧。良以地前在相修行隨事猶潤故說為福。于深法性未能證見。故不名智。初地已上于深法性證見分明。故名為智。簡別前門故不名福。二約眼見聞見分別。如涅槃說。初至九地聞見佛性未能眼見。因名為福。十地若佛同能眼見說之為智。位別如是(此三門竟)。
次就人論人。謂凡夫聲聞緣覺菩薩及佛。約就此人以辨福智。略有二門。一對理分別。凡夫所行隨事資潤
。說之為福。未能見理故不名智。三乘所行見理而成。故通名智。簡別前門故不名福。二對實分別。實謂不空如來藏性。凡夫二乘于實未見。一切所行通名為福。諸佛菩薩見實性故。一切所行通名為智。凡夫二乘非無智慧。隱而不彰。諸佛菩薩非無福德。隱而不說。二種莊嚴略辨如是。
二種種性義三門分別(行位相對定其先後一 就分別二 就行分別三)
第一門中。約就行位辨定先後。二種性者。一習種性。二性種性。此二種性若據位分習種在前性種在後。若就行論性習同時。以同時故前後不定。依體起用先明性種后明習種。尋用取體先明習種后明性種。與彼證道教道相似。就位以論教道在前證道在後。世間之行為教道故。所以在前。地上之行為證道故。所以在後。據行論之證教同時。以同時故先後不定。依體取用。先證后教。尋用取體先教后證。先後如是。
第二門中。就位分別。為辨種性通對解行十地以論。于中義別有其四門。一釋其名。二約解以分。三就行顯別。四通解行以彰其異。名字如何。言種性者亦名十住。若言十住當分為名。解觀成就不退名住。若言習種對后立稱。依前觀解習后性種所成行德。修而未成。說之為習。望后佛果能生曰種。第二性種亦名十行。若言十行當分以名備
【現代漢語翻譯】 現代漢語譯本：稱之為福德。因為未能徹見真理，所以不能稱之為智慧。三乘（聲聞乘、緣覺乘、菩薩乘）所修行的，因為徹見真理而成就，所以都通稱為智慧。爲了區別於前面的情況，所以不稱之為福德。這是兩種針對實性的分別。實性指的是不空的如來藏性。凡夫和二乘對於實性尚未徹見，一切所行都可以通稱為福德。諸佛菩薩因為徹見實性，所以一切所行都可以通稱為智慧。凡夫和二乘並非沒有智慧，而是隱藏而不顯現。諸佛菩薩並非沒有福德，而是隱藏而不宣說。兩種莊嚴，大致區分如上。
二、兩種種性義，從三個方面來分別：（一、行位相對，確定其先後；二、就分別而言；三、就行而言）
第一方面，根據行位來辨別確定先後。兩種種性，一是習種性，二是性種性。這兩種種性如果根據位次來分，習種在前，性種在後。如果根據行來說，性種和習種是同時的。因為是同時的，所以前後不定。根據體性生起作用，先說明性種，后說明習種。尋著作用來探求體性，先說明習種，后說明性種。這與證道和教道相似。就位次來說，教道在前，證道在後。世間的行為是教道，所以在前。地上（菩薩位）的行為是證道，所以在後。根據行來說，證道和教道是同時的。因為是同時的，所以先後不定。根據體性生起作用，先證后教。尋著作用來探求體性，先教后證。先後就是這樣。
第二方面，就位次來分別。爲了辨別種性，總的來說，針對解和行，以十地（菩薩修行十個階段）來論述。其中意義不同，有四個方面：一、解釋其名稱；二、根據解來劃分；三、根據行來顯現區別；四、總合解和行來彰顯其不同。名字是什麼呢？所說的種性，也叫做十住。如果說十住，應當分開來解釋名稱。解和觀成就，不退轉，叫做住。如果說習種，是針對後面的性種而立的名稱。依靠前面的觀解，習得後面的性種所成就的行德，修習而尚未成就，稱之為習。相對於後面的佛果，能夠產生，叫做種。第二是性種，也叫做十行。如果說十行，應當分開來解釋名稱，具備
【English Translation】 English version: It is called merit (fu). Because one has not fully seen the truth, it cannot be called wisdom (zhi). What the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) practice, because they thoroughly see the truth and achieve it, is generally called wisdom. In order to distinguish it from the previous situation, it is not called merit. This is a distinction between the two regarding reality. Reality refers to the non-empty Tathāgatagarbha-nature (如來藏性). Ordinary people and those of the Two Vehicles have not yet fully seen reality, and all their actions can be generally called merit. Because the Buddhas and Bodhisattvas thoroughly see the real nature, all their actions can be generally called wisdom. Ordinary people and those of the Two Vehicles are not without wisdom, but it is hidden and not manifested. Buddhas and Bodhisattvas are not without merit, but it is hidden and not spoken of. The two kinds of adornments are roughly distinguished as above.
Second, the meaning of the two kinds of natures is distinguished from three aspects: (1. Relative to practice and position, determine the order; 2. In terms of distinction; 3. In terms of practice)
In the first aspect, distinguish and determine the order according to practice and position. The two kinds of natures are: first, the Habitual Nature (xí zhǒngxìng); second, the Essential Nature (xìng zhǒngxìng). If these two kinds of natures are divided according to position, the Habitual Nature comes first, and the Essential Nature comes later. If according to practice, the Essential Nature and the Habitual Nature are simultaneous. Because they are simultaneous, the order is not fixed. According to the nature arising from function, first explain the Essential Nature, then explain the Habitual Nature. Seeking the nature from the function, first explain the Habitual Nature, then explain the Essential Nature. This is similar to the teaching path (教道) and the path of realization (證道). In terms of position, the teaching path comes first, and the path of realization comes later. Worldly actions are the teaching path, so they come first. Actions on the ground (Bodhisattva stage) are the path of realization, so they come later. According to practice, the path of realization and the teaching path are simultaneous. Because they are simultaneous, the order is not fixed. According to the nature arising from function, first realize, then teach. Seeking the nature from the function, first teach, then realize. The order is like this.
In the second aspect, distinguish according to position. In order to distinguish the natures, generally speaking, regarding understanding and practice, discuss them in terms of the Ten Bhumis (十地, ten stages of Bodhisattva practice). Among them, the meanings are different, and there are four aspects: 1. Explain the names; 2. Divide according to understanding; 3. Manifest the differences according to practice; 4. Manifest the differences by combining understanding and practice. What are the names? What is called nature is also called the Ten Dwellings (十住). If we say the Ten Dwellings, we should explain the names separately. Understanding and contemplation are accomplished, and there is no regression, which is called dwelling. If we say Habitual Nature, it is a name established in relation to the later Essential Nature. Relying on the previous understanding and contemplation, the virtuous conduct achieved by the Habitual Nature of the later stage is cultivated but not yet accomplished, and is called habit. Relative to the later Buddha fruit, it can produce, and is called nature. The second is the Essential Nature, which is also called the Ten Practices (十行). If we say the Ten Practices, we should explain the names separately, possessing
具法界一切行性。故名為行。言性種者對前望后以立其名。前習種中所修行德至此位中成就不壞。故名為性。望后佛果能生曰種。解行之位名有四別。一名解行。二名發心。三名迴向。四名道種。言解行者。對出世道以立名也。于出世道解而行。故名為解行。言發心者。對果以名。于大菩提起意趣求故名發心。亦可發求出世之心故名發心。言迴向者。亦是對果以立其名。回己善法趣向菩提。故名迴向。言道種者。當分望后以立其名。當分中之如觀道立故名為道。望后佛果能生曰種。十地之位亦有四名。一名十地。二名行方便。三名菩提分。四名聖種。言十地者。當分以名。行德成就住處名地。亦可望后能生名地。行方便者。當分以名。善起諸度名行方便。菩提分者。當分為名。出世之道名曰菩提。道行差別名菩提分。亦可此言對果以名。佛果之道名曰菩提。地上所行與彼為因名菩提分。言聖種者。當分望后以立其名。當分之中會正名聖。望后能生故說為種。名字如是(此一門竟)。
次就觀解以分其位。解別有四。一知教法。知諸教門若權若實。二知義法。知諸義門若通若別。三知理法。知相空寂。四知實法。知一切法皆從佛性真心所起體則是真。通則位位俱解此四。于中別分習種位中偏解教法。故華嚴云。十
住菩薩隨所聞法即自聞解。不由他悟。性種位中尋詮達旨。解知義法。解行位中破相歸寂解知理法。初地已上悟實窮本解知實法。解有此別。故分四位。又更分別習種位中。尋詮取法知世諦義。性種位中。舍詮求理知第一義。解行位中。破離有無趣入中道知一實義。初地已上悟實隨緣了知緣起無盡法界。解有此別。故分四位。第一解知生死涅槃染凈法相。第二解知無相空理。第三解知非有非無一實之義。第四解知如來藏中真實法界緣起之門。解別如是。理實通論一一位中皆具此四。隨別論之習種位中觀行初起。解知染凈差別法相。性種位中觀解轉勝。舍相趣寂解知無相第一義諦。解行位中觀解轉深。破相畢竟解知非有非無之法。初地已上觀解畢竟解知真實緣起法界。解有斯異。故分四位(此二門竟)。
次約諸行以別其位。行有二階。一者行種。二者行德。此二之中各有始終。就行種中習種始。習性種終成。行德之中解行始習。十地終成。行有此別。故分四位(此三門竟)。
次就解行以分四位。于中有二。一解行參論。二解行並說。言參論者。此四位中分為兩對。前二一對先解後行。后二一對先解後行。相狀如何。習種位中成就教解。故華嚴云。十住菩薩隨所聞法即自開解不由他悟。性種位中隨起教行
【現代漢語翻譯】 現代漢語譯本： 菩薩安住于果位，隨所聽聞的佛法就能自己理解，不需要他人開悟。在習種性位（習種性位：菩薩修行之初的階段）中，他們探尋經文的詮釋，通達佛法的宗旨，理解名相和義理。在解行位（解行位：菩薩通過理解而開始實踐的階段）中，他們破除對錶相的執著，歸於寂靜，理解真如實相的理法。初地（初地：菩薩修行進入初地的階段）以上的菩薩，證悟實相，窮盡本源，理解真實的佛法。理解上有這些區別，所以分為四個階段。 進一步分別，在習種性位中，探尋經文的詮釋，取用佛法，瞭解世俗諦的含義。在性種性位（性種性位：菩薩開始顯露本性的階段）中，捨棄經文的詮釋，尋求真如實相的理，瞭解第一義諦（第一義諦：最高的真理）。在解行位中，破除對有和無的執著，趨入中道，瞭解一實之義。初地以上的菩薩，證悟實相，隨順因緣，了知緣起無盡的法界。理解上有這些區別，所以分為四個階段。 第一，理解生死涅槃、染凈的法相。第二，理解無相空性的道理。第三，理解非有非無的一實之義。第四，理解如來藏（如來藏：一切眾生皆具的佛性）中真實法界緣起的法門。理解上的區別是這樣。但從理體上來說，每一個階段都具備這四種理解。如果分別來說，在習種性位中，觀行剛剛開始，理解染凈的差別法相。在性種性位中，觀解逐漸殊勝，捨棄表相而趨向寂靜，理解無相的第一義諦。在解行位中，觀解更加深入，破除對錶相的執著，最終理解非有非無的佛法。初地以上的菩薩，觀解達到究竟，理解真實的緣起法界。理解上有這些差異，所以分為四個階段（以上是兩種不同的分類方式）。 接下來從諸行的角度來區分這四個階段。行有兩種階位：一是行種，二是行德。這兩種階位各有始終。就行種來說，從習種性位開始，到性種性位結束。就行德來說，從解行位開始，到十地（十地：菩薩修行的十個階段）結束。行有這些區別，所以分為四個階段（以上是三種不同的分類方式）。 接下來就解和行來區分這四個階段。其中有兩種方式：一是解行參論，二是解行並說。所謂參論，就是將這四個階段分為兩對。前兩個階段（習種性位和性種性位）都是先解後行，后兩個階段（解行位和初地以上）也是先解後行。具體情況是怎樣的呢？在習種性位中，成就教理上的理解。所以《華嚴經》（《華嚴經》：大乘佛教的重要經典）說，十住菩薩（十住菩薩：修行到十住位的菩薩）隨所聽聞的佛法就能自己開解，不需要他人開悟。在性種性位中，隨之生起教理上的實踐。
【English Translation】 English version: Dwelling Bodhisattvas, upon hearing the Dharma, immediately understand it themselves, without needing enlightenment from others. In the Stage of Habitual Seeds (Stage of Habitual Seeds: the initial stage of a Bodhisattva's practice), they seek the interpretation of scriptures, comprehend the essence of the Dharma, and understand the meanings of terms and principles. In the Stage of Understanding and Practice (Stage of Understanding and Practice: the stage where a Bodhisattva begins to practice through understanding), they break through attachment to appearances, return to tranquility, and understand the principle of True Suchness. Bodhisattvas above the First Ground (First Ground: the stage where a Bodhisattva enters the first of the ten grounds) realize reality, exhaust the source, and understand the true Dharma. There are these differences in understanding, so they are divided into four stages. Further distinguishing, in the Stage of Habitual Seeds, they seek the interpretation of scriptures, take up the Dharma, and understand the meaning of conventional truth. In the Stage of Nature Seeds (Stage of Nature Seeds: the stage where a Bodhisattva begins to reveal their inherent nature), they abandon the interpretation of scriptures, seek the principle of True Suchness, and understand the ultimate truth (ultimate truth: the highest truth). In the Stage of Understanding and Practice, they break through attachment to existence and non-existence, enter the Middle Way, and understand the meaning of the One Reality. Bodhisattvas above the First Ground realize reality, follow conditions, and understand the endless Dharma Realm of Dependent Origination. There are these differences in understanding, so they are divided into four stages. First, understand the characteristics of Samsara and Nirvana, defilement and purity. Second, understand the principle of emptiness without characteristics. Third, understand the meaning of the One Reality that is neither existent nor non-existent. Fourth, understand the Dharma gate of the true Dharma Realm of Dependent Origination within the Tathagatagarbha (Tathagatagarbha: the Buddha-nature inherent in all beings). The differences in understanding are like this. But from the perspective of the principle, each stage possesses these four understandings. If we discuss them separately, in the Stage of Habitual Seeds, the practice of contemplation just begins, and they understand the different characteristics of defilement and purity. In the Stage of Nature Seeds, the contemplation and understanding gradually become superior, abandoning appearances and tending towards tranquility, understanding the ultimate truth of no characteristics. In the Stage of Understanding and Practice, the contemplation and understanding become deeper, breaking through attachment to appearances, and ultimately understanding the Dharma that is neither existent nor non-existent. Bodhisattvas above the First Ground, the contemplation and understanding reach the ultimate, understanding the true Dharma Realm of Dependent Origination. There are these differences in understanding, so they are divided into four stages (the above are two different classifications). Next, from the perspective of various practices, we distinguish these four stages. There are two levels of practice: one is the seed of practice, and the other is the virtue of practice. Each of these two levels has a beginning and an end. In terms of the seed of practice, it begins with the Stage of Habitual Seeds and ends with the Stage of Nature Seeds. In terms of the virtue of practice, it begins with the Stage of Understanding and Practice and ends with the Ten Grounds (Ten Grounds: the ten stages of a Bodhisattva's practice). There are these differences in practice, so they are divided into four stages (the above are three different classifications). Next, we distinguish these four stages based on understanding and practice. There are two ways to do this: one is to discuss understanding and practice together, and the other is to discuss understanding and practice separately. The so-called discussing together means dividing these four stages into two pairs. The first two stages (Stage of Habitual Seeds and Stage of Nature Seeds) are both understanding before practice, and the last two stages (Stage of Understanding and Practice and above the First Ground) are also understanding before practice. What is the specific situation? In the Stage of Habitual Seeds, the understanding of teachings is achieved. Therefore, the Avatamsaka Sutra (Avatamsaka Sutra: an important classic of Mahayana Buddhism) says that the Bodhisattvas of the Ten Dwellings (Bodhisattvas of the Ten Dwellings: Bodhisattvas who have practiced to the Ten Dwelling positions), upon hearing the Dharma, immediately understand it themselves, without needing enlightenment from others. In the Stage of Nature Seeds, the practice of teachings arises accordingly.
。故華嚴中說為十行。初對如是。第二對中初解行住修習理解。是故經中說為解行。解為行故。又地經中說彼解行為觀分明。觀猶解也。初地已上成就理行。故論名為行方便持。據此以論習種解行解觀成就。性種十地行德成也。言並說者。聞思修證四種之中。聞思是解。修證是行。習種位中依教生解成就聞慧。性種位中依義生解成就思慧。解行位中依教起行成就修慧。初地已上依理成行成就實證。解行相對分別如是。上來四門合為第二就位分別。
第三門中就行分別。然就行中義別有四。一釋其名。二辨體相。三明真妄作滅之義。四約時辨異。名字如何。性種性者從體為名。無始法性說之為性。此之法性本為妄隱。說之為染。隨修對治離染始顯。說以為凈。始顯凈德能為果本。目之為種。此乃顯性以成種故名為性種。種義不壞。故複名性。故論說言。性種性者無始法爾。習種性者從因為名。方便行德本無今有。從習而生。故名為習。習成行德能生真果。故名習種。性義同前。故論說言。若從先來修善所得名習種性。名義如是(此一門竟)。
次辨體相。此二種性同用真識以之為體真識之中義別有三。謂體相用。體謂平等如實法性。古今常湛非隱非顯非因非果。故經說言。非因非果名為佛性。此之謂也。語
【現代漢語翻譯】 現代漢語譯本：因此，《華嚴經》中說為十行。最初是針對『如是』，第二是針對其中最初的解、行、住、修習理解。所以經中說為解行，因為理解是爲了行動。又《地經》中說，那種理解行為觀照分明，觀照就是理解。初地以上成就了理行，所以論中名為行方便持。根據這個來論述，習種位的解行解觀成就，性種位的十地行德也成就。說到並說，聞、思、修、證四種之中，聞和思是解，修和證是行。習種位中，依教產生理解，成就聞慧。性種位中，依義產生理解，成就思慧。解行位中，依教起行，成就修慧。初地以上，依理成行，成就實證。理解和行動相對而言，分別就是這樣。以上四門合為第二，就位來分別。 第三門中，就行動來分別。然而就行動來說，意義上又有四種區別：一是解釋它的名稱，二是辨別它的體相，三是說明真妄作滅的意義，四是按照時間來辨別差異。名字是什麼呢？性種性，是從體來命名的。無始以來的法性，就叫做性。這個法性本來是被虛妄所隱藏的，所以叫做染。隨著修行的對治，離開染污開始顯現，所以叫做凈。開始顯現的清凈功德，能夠作為結果的根本，就稱之為種。這是因為顯現了自性而成就了種性，所以叫做性種。種的意義沒有壞滅，所以又叫做性。所以論中說，性種性是無始以來就這樣的。習種性，是從原因來命名的。方便的行動功德，本來沒有現在才有，是從學習而產生的，所以叫做習。學習成就的行動功德，能夠產生真實的果實，所以叫做習種。性的意義和前面相同。所以論中說，如果是從先前修習善行所得來的，就叫做習種性。名稱和意義就是這樣（這一門結束）。 接下來辨別體相。這兩種種性都用真識作為它的本體，真識之中意義上又有三種區別，就是體、相、用。體，指的是平等如實的法性，從古至今都是常湛不變的，不是隱藏也不是顯現，不是原因也不是結果。所以經中說，不是原因也不是結果，叫做佛性，說的就是這個。
【English Translation】 English version: Therefore, the Huayan Sutra (Avatamsaka Sutra) speaks of the Ten Practices. The first is directed at 'Thusness', the second is directed at the initial understanding, practice, abiding, cultivation, and comprehension within it. Therefore, the sutra speaks of understanding and practice, because understanding is for the sake of action. Furthermore, the Ground Sutra says that such understanding and practice is clear in contemplation; contemplation is understanding. From the first bhumi (ground, stage of enlightenment) onwards, one achieves the practice of principle, hence the treatise is named 'Holding the Means of Practice'. Based on this, it is discussed that the understanding, practice, understanding of contemplation of the xixing (śikṣā) stage is achieved, and the ten bhumi virtues of the xingzhong (prakṛti-gotra) stage are also achieved. Speaking of 'and also', among the four types of hearing, thinking, cultivation, and realization, hearing and thinking are understanding, and cultivation and realization are practice. In the xixing stage, understanding arises based on teachings, achieving the wisdom of hearing. In the xingzhong stage, understanding arises based on meaning, achieving the wisdom of thinking. In the jiexing stage, practice arises based on teachings, achieving the wisdom of cultivation. From the first bhumi onwards, practice is achieved based on principle, achieving actual realization. Understanding and action are relatively distinguished in this way. The above four aspects combine to form the second, distinguishing based on position. In the third aspect, we distinguish based on action. However, in terms of action, there are four distinctions in meaning: first, to explain its name; second, to distinguish its substance and characteristics; third, to explain the meaning of the arising and cessation of truth and falsehood; and fourth, to distinguish differences according to time. What are the names? Xingzhongxing (prakṛti-gotra), is named from the substance. The dharmata (nature of reality) from beginningless time is called xing (nature). This dharmata was originally hidden by delusion, so it is called defilement. As the antidote of cultivation progresses, the departure from defilement begins to appear, so it is called purity. The pure virtue that begins to appear can serve as the root of the result, so it is called zhong (seed). This is because the nature is revealed and the gotra (lineage, seed) is accomplished, so it is called xingzhong (prakṛti-gotra). The meaning of zhong is not destroyed, so it is also called xing (nature). Therefore, the treatise says that xingzhongxing (prakṛti-gotra) is naturally so from beginningless time. Xixingxing (śikṣā-gotra), is named from the cause. The virtue of expedient action, originally non-existent but now existing, arises from learning, so it is called xi (learning). The virtue of action accomplished through learning can produce true fruit, so it is called xizhong (śikṣā-gotra). The meaning of xing (nature) is the same as before. Therefore, the treatise says that if it is obtained from previous cultivation of good deeds, it is called xixingxing (śikṣā-gotra). The names and meanings are as such (this aspect ends). Next, we distinguish the substance and characteristics. These two gotra (lineages, seeds) both use true consciousness as their substance. Within true consciousness, there are three distinctions in meaning, namely substance, characteristics, and function. Substance refers to the equal and real dharmata (nature of reality), which is constantly still from ancient times to the present, neither hidden nor manifest, neither cause nor effect. Therefore, the sutra says that neither cause nor effect is called buddhatā (Buddha-nature), which is what it refers to.
其相也。真實緣起整合心事。所謂一切恒沙佛法整合真實覺知之心。此心妄隱義說為染。出纏離垢義說為凈。凈中之始能為果本生後果。故說為性種。語其用也。真識在染與妄和合起作生死。在凈隨治集起行德。行德初立能生後果說為習種。體相粗爾(此二門竟)。
次辨真妄作滅之義。于中先明真妄兩心有作不作。后明真妄有滅不滅。問曰。真妄二心之中。何心能作習種行德。何心不作。釋言。唯真則無作義。單唯妄想亦無作理。真妄相依方有作義。是義云何。若唯真實而無妄者真即平等。故無修作。若唯妄想而無真者。妄想之法化化自滅體既不立焉。有眾作。故經說言。若無藏識七法不住。不得厭苦樂求涅槃。由妄依真真隨妄轉。故有修作。問曰。妄心何緣能作。釋言。妄心有三因緣。所以能作。一以現在善友緣力所以能作。謂諸眾生於現在世由佛菩薩善友教化。故妄心中能修種性一切行德。二以過去善行因力所以能作。謂諸眾生由其過去曾習眾善薰發現心。故妄心中能修眾行。三以所緣真力故作。謂彼所依如來藏中。具足一切功德法性薰發妄心。故妄心中發生諸善。問曰。真心何緣能作。釋言。真心亦以三緣所以能作。一以現在善友緣力所以能作。謂諸眾生於現在世由佛菩薩善友教化。故真心中出生諸行
【現代漢語翻譯】 現代漢語譯本：其（如來藏）的相狀是，真實緣起整合一切心識活動。這裡所說的一切如恒河沙數般眾多的佛法，整合為真實覺知之心。此心被虛妄遮蔽時，就稱之為『染』。脫離纏縛，遠離垢染時，就稱之為『凈』。清凈狀態的初始階段，能夠作為產生結果的根本，從而產生後續的結果，所以稱之為『性種』。就其作用而言，真識在染污狀態下，與虛妄和合，產生生死流轉；在清凈狀態下，隨著修治而積聚生起種種功德。功德初步建立，能夠產生後續的結果，稱之為『習種』。體相大致如此（以上是關於『性種』和『習種』的兩個方面）。
接下來辨析真妄的生滅之義。其中先說明真妄二心有生起和不生起的作用，然後說明真妄有滅和不滅的性質。問：真妄二心之中，哪一個心能夠產生習種行德？哪一個心不能產生？答：只有真心則沒有生起的作用，單單隻有妄想也沒有生起的道理。真妄相互依存，才會有生起的作用。這是什麼道理呢？如果只有真實而沒有虛妄，那麼真就是平等不變的，所以沒有修作。如果只有妄想而沒有真實，那麼妄想之法變化生滅，其本體無法確立，又怎麼會有眾多的作用呢？所以經中說：『如果沒有阿賴耶識（藏識），七轉識就無法安住，就不能厭惡痛苦，欣求涅槃。』由於虛妄依附於真實，真實隨著虛妄而轉變，所以才有修作。問：妄心憑藉什麼因緣能夠產生作用？答：妄心有三種因緣，所以能夠產生作用。一是憑藉現在的善友的緣分和力量，所以能夠產生作用。也就是指眾生在現在世，由於佛菩薩善友的教化，所以在妄心中能夠修習種性的一切行德。二是憑藉過去善行的因的力量，所以能夠產生作用。也就是指眾生由於過去曾經修習各種善行，熏習顯發現前的心，所以在妄心中能夠修習各種善行。三是憑藉所緣的真如的力量而產生作用。也就是指他們所依止的如來藏中，具足一切功德法性，熏發妄心，所以在妄心中發生各種善行。問：真心憑藉什麼因緣能夠產生作用？答：真心也憑藉三種因緣，所以能夠產生作用。一是憑藉現在的善友的緣分和力量，所以能夠產生作用。也就是指眾生在現在世，由於佛菩薩善友的教化，所以在真心中出生各種善行。
【English Translation】 English version: Its (Tathagatagarbha's) characteristic is that true dependent origination integrates all mental activities. What is referred to here as all the Buddha-dharmas, as numerous as the sands of the Ganges, are integrated into the mind of true awareness. When this mind is obscured by delusion, it is called 'defiled'. When it is free from entanglement and far from defilement, it is called 'pure'. The initial stage of purity can serve as the root for producing results, thereby generating subsequent results, so it is called 'nature-seed' (性種). In terms of its function, true consciousness, in a defiled state, combines with delusion to produce the cycle of birth and death; in a pure state, it accumulates and arises with various merits through cultivation. The initial establishment of merit can produce subsequent results, called 'habit-seed' (習種). The essence and characteristics are roughly like this (the above is about the two aspects of 'nature-seed' and 'habit-seed').
Next, we will distinguish the meaning of the arising and ceasing of the true and the false. Among them, we will first explain that the two minds of the true and the false have the function of arising and not arising, and then explain that the true and the false have the nature of ceasing and not ceasing. Question: Among the two minds of the true and the false, which mind can produce habit-seed merits, and which mind cannot produce them? Answer: Only the true mind has no function of arising, and only delusion has no reason for arising. Only when the true and the false are interdependent can there be a function of arising. What is the reason for this? If there is only truth and no delusion, then truth is equal and unchanging, so there is no cultivation. If there is only delusion and no truth, then the dharma of delusion changes and ceases on its own, and its essence cannot be established, so how can there be many functions? Therefore, the sutra says: 'If there is no Alaya-consciousness (藏識), the seven consciousnesses cannot abide, and one cannot be disgusted with suffering and seek Nirvana.' Because delusion relies on truth, and truth changes with delusion, there is cultivation. Question: By what causes and conditions can the deluded mind produce function? Answer: The deluded mind has three causes and conditions, so it can produce function. First, it can produce function by relying on the conditions and power of good friends in the present. That is, sentient beings in the present world, due to the teachings of Buddhas and Bodhisattvas, can cultivate all the merits of the seed-nature in the deluded mind. Second, it can produce function by relying on the power of past good deeds. That is, sentient beings, due to their past practice of various good deeds, have the mind of manifestation and discovery, so they can cultivate various good deeds in the deluded mind. Third, it produces function by relying on the power of the true suchness that is the object of cognition. That is, in the Tathagatagarbha (如來藏) on which they rely, it is complete with all the merits and dharma-nature, which inspires the deluded mind, so various good deeds arise in the deluded mind. Question: By what causes and conditions can the true mind produce function? Answer: The true mind also relies on three causes and conditions, so it can produce function. First, it can produce function by relying on the conditions and power of good friends in the present. That is, sentient beings in the present world, due to the teachings of Buddhas and Bodhisattvas, give rise to various good deeds in the true mind.
。二以妄修薰力故作。謂諸眾生妄想心中修集眾善彼善薰心。故真心中起諸善法。三以自體薰力故作。是義云何。真心之體是如來藏。如來藏中具足一切恒沙法性。彼法薰心故真心中發生諸善。若心體中不具一切恒沙法性雖加功力善不可生。作善如是。次辨真妄有滅不滅。真妄別論。妄想緣修一向盡滅。真修不滅。何故如是。妄想之法相有體無。窮之則盡。所以盡滅。故楞伽云。妄想爾。涅槃智彼滅我涅槃。真實之法相隱性實。研之則明。明顯真性說為行德。所以不滅。隨義具論真妄皆有滅不滅義。是義云何。妄法體虛終歸灰謝。所以盡滅。藉妄薰真。真實行德由妄薰起。故言不滅。妄盡之時真隨妄息。不復更起。故言真滅。真體常存。故云不滅。作滅之義辨之粗爾(此三門竟)。
次第四門約時辨異。此二種性在外凡時但名佛性。不名行德。佛性有二。一法佛性。二報佛性。法佛性者是性種因。報佛性者是習種因。二性何別。法佛性者本有法體。與彼果時體無增減。唯有隱顯。凈穢為異。報佛性者本無法體。但有方便可生之義。此二如前佛性章中具廣分別。是二佛性依至性地名二種性。法佛之性轉名性種。報佛之性所生行德名為習種。是二種性至解行中名得方便及清凈向。彼習種性至解行中名得方便。彼性種
【現代漢語翻譯】 現代漢語譯本：二、以虛妄修習的熏習力而生起。這是說，眾生在虛妄的妄想心中修習各種善行，這些善行熏習其心，因此在真心中生起各種善法。 三、以自體熏習力而生起。這是什麼意思呢？真心的本體是如來藏（Tathagatagarbha，如來所藏之意）。如來藏中具足一切如恒河沙數般眾多的法性。這些法性熏習其心，因此在真心中發生各種善法。如果心體中不具足一切如恒河沙數般眾多的法性，即使加上功力，善法也無法生起。作善的情況就是這樣。接下來辨別真妄的生滅問題。真妄分別來說，妄想因緣修習最終會滅盡，真修則不會滅。為什麼會這樣呢？因為妄想之法，相有體無，追究到底就會窮盡，所以會滅盡。因此《楞伽經》（Lankavatara Sutra）說：『妄想是這樣，涅槃的智慧在那裡滅除我的涅槃。』真實之法，相隱性實，研究它就會明白。明顯真實的自性被稱為行德，所以不會滅。隨順意義全面來說，真妄都有生滅的含義。這是什麼意思呢？妄法本體虛妄，最終歸於灰燼，所以會滅盡。憑藉虛妄熏習真實，真實的行德由虛妄熏習而生起，所以說不會滅。當虛妄滅盡時，真實也隨著虛妄而止息，不再生起，所以說真實也會滅。真體常存，所以說不會滅。關於生滅的意義，辨別大概如此（這三門結束）。 接下來是第四門，約時間來辨別差異。這兩種性，在外凡位時，只稱為佛性（Buddha-nature，成佛的可能性），不稱為行德。佛性有兩種：一、法佛性，二、報佛性。法佛性是性種因，報佛性是習種因。這兩種性有什麼區別呢？法佛性是本有的法體，與果位時本體沒有增減，只有隱顯的差別，以清凈或污穢來區分。報佛性是本來沒有法體，只有可以生起的方便之義。這兩種佛性，在前面的佛性章中已經詳細分別過。這兩種佛性，依至性地時，稱為兩種性。法佛之性轉名為性種，報佛之性所生的行德稱為習種。這兩種性，到解行位時，稱為得方便及清凈向。習種性到解行位時，稱為得方便，性種
【English Translation】 English version: Second, it arises from the power of cultivation through false practice. This means that sentient beings cultivate various good deeds in their deluded minds, and these good deeds熏習 (xunxi, influence) their minds, thus giving rise to various good dharmas in the true mind. Third, it arises from the power of self-熏習 (xunxi, influence). What does this mean? The essence of the true mind is the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One). The Tathagatagarbha is complete with all the dharma-natures as numerous as the sands of the Ganges River. These dharma-natures熏習 (xunxi, influence) the mind, thus causing various good dharmas to arise in the true mind. If the mind-essence does not possess all the dharma-natures as numerous as the sands of the Ganges River, even with effort, good dharmas cannot arise. Such is the case with performing good deeds. Next, we will distinguish between the arising and ceasing of the true and the false. Speaking separately of the true and the false, the cultivation of false thoughts and conditions will ultimately cease, while true cultivation will not cease. Why is this so? Because the dharma of false thoughts has appearance but no substance; when pursued to the end, it will be exhausted, and therefore it will cease. Therefore, the Lankavatara Sutra (Lankavatara Sutra) says: 'False thoughts are like this; the wisdom of Nirvana there extinguishes my Nirvana.' The dharma of truth has hidden appearance but real nature; when studied, it will become clear. The manifest true nature is called virtuous conduct, and therefore it will not cease. Speaking comprehensively according to meaning, both the true and the false have the meaning of arising and ceasing. What does this mean? The essence of false dharma is illusory and ultimately returns to ashes, and therefore it will cease. Relying on the false to熏習 (xunxi, influence) the true, true virtuous conduct arises from the熏習 (xunxi, influence) of the false, so it is said that it will not cease. When the false is exhausted, the true also ceases with the false and no longer arises, so it is said that the true will also cease. The essence of truth always exists, so it is said that it will not cease. The distinction of the meaning of arising and ceasing is roughly like this (the end of these three gates). Next is the fourth gate, distinguishing differences according to time. These two natures, in the stage of outer ordinary beings, are only called Buddha-nature (Buddha-nature, the potential for Buddhahood), and are not called virtuous conduct. There are two types of Buddha-nature: first, dharma Buddha-nature; second, reward Buddha-nature. Dharma Buddha-nature is the seed-cause of nature, and reward Buddha-nature is the seed-cause of habit. What is the difference between these two natures? Dharma Buddha-nature is the original dharma-essence, and its essence does not increase or decrease in the stage of fruition, only differing in terms of being hidden or manifest, distinguished by purity or defilement. Reward Buddha-nature originally has no dharma-essence, only the meaning of being able to arise through expedient means. These two types of Buddha-nature have been thoroughly distinguished in the previous chapter on Buddha-nature. These two types of Buddha-nature, when relying on the ground of ultimate nature, are called two natures. The nature of dharma Buddha is transformed and called the seed of nature, and the virtuous conduct born of reward Buddha-nature is called the seed of habit. These two natures, when reaching the stage of understanding and practice, are called obtaining expedient means and heading towards purity. The seed of habit, when reaching the stage of understanding and practice, is called obtaining expedient means, and the seed of nature
性至解行中名清凈向。彼得方便及清凈向至初地上轉名二道。彼得方便轉名教道。彼清凈向轉名證道。教道至果轉名報佛方便菩提方便涅槃。證道至果轉名法佛性凈菩提性凈涅槃。此等雖復隨時變改其義不殊。二種種性辨之粗爾。
證教兩行義三門分別(釋名一 辨相二 料簡可說不可說義三)
第一釋名。證教兩行出地經論。所言證者乃是知得之別名也。實觀平等契如名證。所言教者義別有七。一方便行德。依教修起從其所依。故名教行。二差別之行。可以教辨行從詮目。故名教行。三知諸佛所說教法。從其所知故名教行。四說法智行。能起言說教被世間。故名教行。五平等證行。約言分異。異從教別。故名教行。六行能顯真義說為教。如因分行名為說大。七上德下被義名為教。如楞伽云。法報說等。然此二行藉教以彰應通名教。行成合法應通名證。為別兩行隱顯異名。實觀平等證法義顯。故偏名證。方便行德詮題易及。故獨名教。此證與教集起名行。名義如是(此一門竟)。
次辨體相。義別有九。一修成相對以分證教。一切地前造修方便名為教行。以比始修依言起故。一切地中所成之德名為證行。以此成德證法性故。此二猶是地經之中。最初所行成就佛法地證。論釋言。最初所行是阿含。行
【現代漢語翻譯】 現代漢語譯本：在『性至解行』（從自性到理解和實踐的修行）中，被稱為『清凈向』（趨向清凈）。當獲得方便和清凈向，到達初地並轉變時，被稱為『二道』（兩種道路）。其中，獲得方便的轉變稱為『教道』（教導之道），清凈向的轉變稱為『證道』（證悟之道）。教道到達果位時，轉變為『報佛方便菩提方便涅槃』（報身佛的方便、菩提的方便、涅槃）。證道到達果位時，轉變為『法佛性凈菩提性凈涅槃』（法身佛的自性清凈、菩提的自性清凈、涅槃）。這些雖然隨著時間變化而改變，但其意義並沒有不同。兩種種性的辨別大致如此。
證教兩行的意義從三個方面來分別：（一、解釋名稱；二、辨別體相；三、簡別可說與不可說的意義）
第一，解釋名稱。證教兩行出自地經論。所謂『證』，是知得的別名。真實地觀察平等，與真如契合，稱為『證』。所謂『教』，意義上有七種區別：一、方便行德。依教而修，從其所依，所以稱為『教行』。二、差別之行。可以通過教義來辨別，修行從詮釋的目標出發，所以稱為『教行』。三、知諸佛所說的教法。從其所知，所以稱為『教行』。四、說法智行。能夠發起言說，教化世間，所以稱為『教行』。五、平等證行。從言語上區分，差異從教義上區別，所以稱為『教行』。六、修行能夠顯現真義，被稱為『教』。如因分行，名為說大。七、上德下被，這種意義稱為『教』。如《楞伽經》所說：法、報、說等。然而這兩種修行憑藉教義來彰顯，應該都稱為『教』。修行成就，符合法理，應該都稱為『證』。爲了區別兩種修行的隱顯異名，真實地觀察平等，證法的意義顯現，所以偏稱為『證』。方便行德，詮釋的主題容易理解，所以單獨稱為『教』。這證與教，聚集起來稱為『行』。名稱和意義就是這樣。（第一門結束）
其次，辨別體相。意義上有九種區別：一、以修成相對來區分證教。一切地前所造的修行方便，稱為『教行』。因為是比照開始的修行，依言語而起。一切地中所成就的功德，稱為『證行』。因為這成就的功德證悟了法性。這兩種仍然是地經之中的。最初所修行的成就佛法地證。論釋說：最初所修行的是阿含。行
【English Translation】 English version: In the 'xing zhi jie xing' (性至解行, from nature to understanding and practice), it is called 'qing jing xiang' (清凈向, tending towards purity). When one obtains expedient means and the tendency towards purity, reaches the first ground and transforms, it is called the 'er dao' (二道, two paths). Among them, the transformation of obtaining expedient means is called the 'jiao dao' (教道, path of teaching), and the transformation of the tendency towards purity is called the 'zheng dao' (證道, path of realization). When the path of teaching reaches the fruition, it transforms into 'bao fo fang bian pu ti fang bian nie pan' (報佛方便菩提方便涅槃, the expedient means of the Reward Body Buddha, the expedient means of Bodhi, Nirvana). When the path of realization reaches the fruition, it transforms into 'fa fo xing jing pu ti xing jing nie pan' (法佛性凈菩提性凈涅槃, the self-nature purity of the Dharma Body Buddha, the self-nature purity of Bodhi, Nirvana). Although these change with time, their meaning does not differ. The distinction between the two kinds of nature is roughly like this.
The meaning of the two practices of realization and teaching is distinguished from three aspects: (1. Explaining the names; 2. Distinguishing the characteristics; 3. Discriminating the meaning of what can and cannot be said)
First, explaining the names. The two practices of realization and teaching come from the Sutras and Treatises on the Grounds. What is called 'zheng' (證, realization) is another name for knowing and obtaining. Truly observing equality and being in accordance with Suchness is called 'zheng'. What is called 'jiao' (教, teaching) has seven different meanings: 1. Expedient practice virtue. Relying on the teaching to cultivate, from what it relies on, therefore it is called 'jiao xing' (教行, teaching practice). 2. Differentiated practice. It can be distinguished by the teaching, and the practice starts from the goal of interpretation, therefore it is called 'jiao xing'. 3. Knowing the teachings spoken by all Buddhas. From what is known, therefore it is called 'jiao xing'. 4. The wisdom practice of speaking the Dharma. Being able to initiate speech and teach the world, therefore it is called 'jiao xing'. 5. Equal realization practice. Distinguishing from language, the difference is distinguished from the teaching, therefore it is called 'jiao xing'. 6. Practice can reveal the true meaning and is called 'jiao'. For example, the practice of the cause division is called speaking great. 7. Superior virtue and inferior benefit, this meaning is called 'jiao'. As the 'Lankavatara Sutra' says: Dharma, Reward, Speaking, etc. However, these two practices rely on teaching to manifest, and should all be called 'jiao'. Practice is accomplished and conforms to the Dharma, and should all be called 'zheng'. In order to distinguish the hidden and manifest different names of the two practices, truly observing equality, the meaning of realizing the Dharma is revealed, so it is partially called 'zheng'. Expedient practice virtue, the theme of interpretation is easy to understand, so it is called 'jiao' alone. This realization and teaching, gathered together, is called 'xing' (行, practice). The names and meanings are like this. (End of the first section)
Secondly, distinguishing the characteristics. There are nine different meanings: 1. Distinguishing realization and teaching by relative cultivation and accomplishment. All expedient means of practice created before all grounds are called 'jiao xing'. Because it is compared to the beginning of practice, arising from language. All the merits accomplished in all the grounds are called 'zheng xing' (證行, realization practice). Because this accomplished merit realizes the Dharma nature. These two are still in the Sutras on the Grounds. The initial practice is the accomplishment of the Buddha Dharma ground realization. The treatise explains: The initial practice is the Agamas. Practice
成就佛法是證行。此之謂也。又此教者是彼說大因分之行。是中證者是彼義大果分之行。二就位分別。地前所脩名為教行。世間之行依言起故。初地已上一切諸德同爲證行。行熟舍言證法性故。此二猶是地經之中嘆眾二凈。彼說地前聞思修等為阿含凈。猶此教行。十地行德同爲證凈。猶此證行。三真妄分別。一切妄修此名教行。一切真修齊為證行。故地論言。聞思修及報生識智。是則可說。以可說故名之為教。真智不爾。離文字故。以離文字故說為證。四直就妄修隨義分別。妄修有二。一隨事造修福德之行。二依理所成智慧之行。福依事易以言彰。故說為教。慧依理成照理分明。故言為證。問曰。妄修不能會真。云何名證。釋言。妄修雖不體會緣中相應。故得名證。五就真中相實相對。因分之中得彼出世真證無相說為教行。彼相現於教行中故。尋相得實說為證行。此二猶是地經之中增上妙法光明法門。彼增上法是此證行。彼光明法是此教行。言光明者。論自釋言。此大乘法顯照一切余法門故。謂顯世間修行心中。六就真中體德分別。無始法性顯成今德。是其體也。從緣修起方便之行。是其德也。體為證行始顯。凈智證自體德故為教行。方便行德本依言教修習生故。此二猶是地經之中金莊嚴具所況法是。金體清凈喻于證
【現代漢語翻譯】 現代漢語譯本 成就佛法是證行（zhèng xíng，通過修行證悟佛法的行為）。這就是它的含義。此外，『教』（jiào，教義）指的是爲了獲得『大因分』（dà yīn fēn，成佛的根本原因）而進行的修行，而『證』（zhèng，證悟）指的是爲了獲得『大果分』（dà guǒ fēn，成佛的最終結果）而進行的修行。這兩種修行是根據所處的階段來區分的。在菩薩十地之前的修行被稱為『教行』，因為世間的修行是根據言語教導而產生的。初地（chū dì，菩薩修行的一個階段）及以上的各種功德都被認為是『證行』，因為修行成熟后，修行者會捨棄言語，直接證悟法性（fǎ xìng，事物的真實本質）。 這兩種修行類似於《十地經》（Shí Dì Jīng）中讚歎的兩種清凈。經中將十地之前的聞、思、修等修行稱為『阿含凈』（ā hán jìng，通過聽聞佛法而獲得的清凈），類似於這裡的『教行』。十地的修行功德則被稱為『證凈』（zhèng jìng，通過證悟獲得的清凈），類似於這裡的『證行』。從真妄的角度來看，一切虛妄的修行都稱為『教行』，一切真實的修行都稱為『證行』。因此，《十地論》（Shí Dì Lùn）中說，聞、思、修以及報生識智（bào shēng shí zhì，由業力產生的智慧）是可以言說的，因為它們可以通過語言來表達，所以被稱為『教』。而真智（zhēn zhì，真實的智慧）則不然，因為它超越了文字。因為超越了文字，所以被稱為『證』。 從直接針對虛妄修行的角度來看，虛妄修行有兩種：一是隨事造修的福德之行（fú dé zhī xíng，積累功德的行為），二是依理所成的智慧之行（zhì huì zhī xíng，通過理解佛理而獲得的智慧）。福德之行依賴於外在事物，容易通過語言來表達，所以被稱為『教』。智慧之行依賴於對佛理的理解，能夠清晰地照亮真理，所以被稱為『證』。有人會問：虛妄的修行不能證悟真理，為什麼能被稱為『證』呢？回答是：虛妄的修行雖然不能直接體會真理，但它與真理的因緣相應，所以可以被稱為『證』。 從真中相實相對的角度來看，在因分（yīn fēn，成佛的原因）中，獲得的出世真證（chū shì zhēn zhèng，超越世間的真實證悟）的無相（wú xiàng，沒有具體形象）狀態被稱為『教行』，因為這種狀態顯現在『教行』中。通過尋找這種狀態而獲得的真實狀態被稱為『證行』。這兩種修行類似於《十地經》中的增上妙法（zēng shàng miào fǎ，殊勝的妙法）和光明法門（guāng míng fǎ mén，照亮一切的法門）。經中的增上法是這裡的『證行』，光明法是這裡的『教行』。關於光明法，論中解釋說，這種大乘法（dà chéng fǎ，大乘佛法）能夠顯照一切其他的法門。也就是說，它能夠顯照世間修行者的內心。 從真中體德分別的角度來看，無始法性（wú shǐ fǎ xìng，沒有開始的法性）顯現成為現在的功德，這是它的本體。從因緣修起而產生的方便之行（fāng biàn zhī xíng，爲了達到目的而採取的善巧方法）是它的作用。本體是『證行』，因為它是最初顯現的。清凈的智慧證悟自體（zì tǐ，自身的本體），所以是『教行』。方便之行是根據言語教導而修習產生的，所以是『教行』。這兩種修行類似於《十地經》中用金莊嚴具（jīn zhuāng yán jù，用黃金裝飾的器具）來比喻的法。金的本體清凈，比喻『證』。
【English Translation】 English version Accomplishing the Buddha-dharma is 'zhèng xíng' (證行, the practice of realizing the Buddha-dharma through cultivation). This is what it means. Furthermore, 'jiào' (教, teaching) refers to the practice of the 'dà yīn fēn' (大因分, the fundamental cause of becoming a Buddha), while 'zhèng' (證, realization) refers to the practice of obtaining the 'dà guǒ fēn' (大果分, the ultimate result of becoming a Buddha). These two practices are distinguished based on the stage they are in. The practice before the Ten Bhumis (Shí Dì, 十地, stages of a Bodhisattva's practice) is called 'jiào xíng', because worldly practice arises from verbal teachings. All virtues from the first Bhumi (chū dì, 初地) onwards are considered 'zhèng xíng', because when practice matures, the practitioner abandons words and directly realizes the Dharma-nature (fǎ xìng, 法性, the true nature of things). These two practices are similar to the two purities praised in the Ten Bhumi Sutra (Shí Dì Jīng, 十地經). The sutra refers to hearing, thinking, and cultivating before the Ten Bhumis as 'Ā hán jìng' (阿含凈, purity obtained through hearing the Dharma), similar to 'jiào xíng' here. The virtues of practice in the Ten Bhumis are called 'zhèng jìng' (證凈, purity obtained through realization), similar to 'zhèng xíng' here. From the perspective of true and false, all false practices are called 'jiào xíng', and all true practices are called 'zhèng xíng'. Therefore, the Treatise on the Ten Bhumis (Shí Dì Lùn, 十地論) says that hearing, thinking, cultivating, and the wisdom of rebirth consciousness (bào shēng shí zhì, 報生識智, wisdom arising from karmic forces) can be spoken of, and because they can be expressed in words, they are called 'jiào'. True wisdom (zhēn zhì, 真智) is not like this, because it transcends words. Because it transcends words, it is called 'zhèng'. From the perspective of directly targeting false practice, there are two types of false practice: first, the practice of accumulating merit (fú dé zhī xíng, 福德之行) by creating and cultivating according to events; second, the practice of wisdom (zhì huì zhī xíng, 智慧之行) achieved through understanding principles. The practice of merit relies on external things and is easily expressed in words, so it is called 'jiào'. The practice of wisdom relies on understanding Buddhist principles and can clearly illuminate the truth, so it is called 'zhèng'. Someone might ask: False practice cannot realize the truth, so why can it be called 'zhèng'? The answer is: Although false practice cannot directly experience the truth, it is in accordance with the conditions for the truth, so it can be called 'zhèng'. From the perspective of the relative reality of the true, the state of non-form (wú xiàng, 無相, without concrete form) of the transcendent true realization (chū shì zhēn zhèng, 出世真證, true realization beyond the world) obtained in the cause division (yīn fēn, 因分, the cause of becoming a Buddha) is called 'jiào xíng', because this state appears in 'jiào xíng'. The true state obtained by seeking this state is called 'zhèng xíng'. These two practices are similar to the superior wonderful Dharma (zēng shàng miào fǎ, 增上妙法) and the light-illuminating Dharma-gate (guāng míng fǎ mén, 光明法門) in the Ten Bhumi Sutra. The superior Dharma in the sutra is 'zhèng xíng' here, and the light-illuminating Dharma is 'jiào xíng' here. Regarding the light-illuminating Dharma, the treatise explains that this Mahayana Dharma (dà chéng fǎ, 大乘法, Mahayana Buddhism) can illuminate all other Dharma-gates. That is to say, it can illuminate the minds of worldly practitioners. From the perspective of the essence and function of the true, the beginningless Dharma-nature (wú shǐ fǎ xìng, 無始法性, Dharma-nature without beginning) manifests as present virtues, which is its essence. The skillful means of practice (fāng biàn zhī xíng, 方便之行, expedient methods taken to achieve a goal) arising from cultivating according to conditions is its function. The essence is 'zhèng xíng', because it is the first to manifest. Pure wisdom realizes the self-essence (zì tǐ, 自體, one's own essence), so it is 'jiào xíng'. The skillful means of practice are cultivated and arise according to verbal teachings, so it is 'jiào xíng'. These two practices are similar to the Dharma symbolized by golden ornaments (jīn zhuāng yán jù, 金莊嚴具, utensils decorated with gold) in the Ten Bhumi Sutra. The essence of gold is pure, which is a metaphor for 'zhèng'.
行。環玔等相喻于教行。七就真中體用分別。次前證教同說為體。依此體上教智外彰說以為用。體為證行。證法性故用為教行。正說法智照明世故。此二猶是地經之中摩尼珠光所況法是。珠體清凈喻于證行。光明外照喻于教行。故地論言。證智法明摩尼寶中放阿含光。八就真體約詮就實隨義分別。平等證體說為證行。即此證體約言分十說為教道。此二猶是地經之中虛空鳥跡虛空畫處所況法是。平等虛空喻于證行。故地論言。鳥跡住處名句字身住處菩薩地證智所攝。空中鳥跡風畫之處喻于教行。故論說言。非不于中有此言說十地差別。約言分十。故從詮目名為言說。九就真中自分勝進相對分別。自分所成一切行德若體若用斯為證行。自於此法已證得故。勝進分中上受佛教名為教行。此二猶是地經之中。嘆金剛藏證與阿含二力並是。彼中宣說。妙無垢智無量義辨演說美言真實相應同爲證力。猶此證行。于佛教法念堅凈慧為阿含力。猶此教行。體相如是(此二門竟)。
次辨證教有可宣說不可說義。于中且就初對論之。余類可知。然就初對修成門中義別有三。一就證教二行相對。以辨可說不可說義。二唯就證。三唯就教證教相對辨之云何。教行可說。證行叵論。蓋乃就其修證時語始修之時未出名相。行外猶有名相可得
【現代漢語翻譯】 現代漢語譯本：好的。環玔（一種珍貴的玉石）等事物被用來比喻教和行。第七，就真如的本體和作用進行區分。前面已經證明，教和證共同被稱為本體。依據這個本體，教和智慧向外彰顯，被稱為作用。本體是證行，因為它證悟了法性；作用是教行，因為它正確地說法和智慧照亮世間。這兩者就像《地經》中用摩尼寶珠的光芒來比喻法一樣。珠體的清凈比喻證行，光明向外照耀比喻教行。所以《地論》說：『證智法明如同摩尼寶珠中放出阿含光。』第八，就真如的本體，從詮釋和實際意義的角度進行分別。平等的證悟本體被稱為證行。而這個證悟本體，從言語的角度分為十種，被稱為教道。這兩者就像《地經》中用虛空鳥跡、虛空畫處來比喻法一樣。平等的虛空比喻證行。所以《地論》說：『鳥跡住處、名句字身住處，被菩薩地的證智所攝。』空中鳥跡、風畫之處比喻教行。所以論中說：『並非沒有于其中有此言說十地差別。』從言語的角度分為十種，所以從詮釋的角度被稱為言說。第九，就真如中自分和勝進相對比進行分別。自分所成就的一切行德，無論是本體還是作用，都是證行，因為自己已經證得了這個法。勝進分中，向上接受佛教，被稱為教行。這兩者就像《地經》中讚歎金剛藏的證悟和阿含的兩種力量一樣。其中宣說：『妙無垢智、無量義辨、演說美言真實相應，共同構成證力』，就像這裡的證行一樣。對於佛教的教法，念堅凈慧是阿含力，就像這裡的教行一樣。本體和相狀就是這樣（這兩個門就結束了）。 接下來辨析證教有可宣說和不可說的意義。這裡先就最初的對比進行討論，其餘的可以類推。然而，就最初的對比修成門中，意義的差別有三種。第一，就證教兩種行相對比，來辨析可說和不可說的意義。第二，只就證。第三，只就教。證教相對比，又該如何呢？教行是可以宣說的，證行是難以論述的。大概是因為在修證的時候，語言文字還沒有產生；在開始修行的時候，行外還有名相可以獲得。
【English Translation】 English version: Alright. Huan Chuan (a precious jade stone) and other things are used to metaphorize teaching and practice. Seventh, differentiate between the substance and function of true reality. It has been proven before that teaching and realization are jointly called the substance. Based on this substance, teaching and wisdom manifest outwardly and are called function. The substance is the practice of realization because it realizes the nature of Dharma; the function is the practice of teaching because it correctly speaks the Dharma and wisdom illuminates the world. These two are like the Dharma being metaphorized by the light of the Mani jewel in the Dashabhumika Sutra. The purity of the jewel's substance is a metaphor for the practice of realization, and the outward shining of the light is a metaphor for the practice of teaching. Therefore, the Dashabhumika Sutra says: 'The wisdom of realization and the brightness of Dharma are like the light of the Agamas released from the Mani jewel.' Eighth, differentiate between the substance of true reality from the perspective of interpretation and actual meaning. The equal realization of the substance is called the practice of realization. And this realization of the substance, from the perspective of language, is divided into ten types and is called the path of teaching. These two are like the Dharma being metaphorized by the traces of birds in the sky and the places where paintings are drawn in the sky in the Dashabhumika Sutra. The equal emptiness of the sky is a metaphor for the practice of realization. Therefore, the Dashabhumika Sutra says: 'The places where bird traces dwell, the places where names, sentences, and word bodies dwell, are encompassed by the wisdom of realization of the Bodhisattva grounds.' The places where bird traces and wind paintings are in the sky are metaphors for the practice of teaching. Therefore, the treatise says: 'It is not that there are no differences in the ten grounds in these words.' From the perspective of language, it is divided into ten types, so from the perspective of interpretation, it is called speech. Ninth, differentiate between self-division and progressive advancement in true reality. All the virtues of practice achieved by self-division, whether substance or function, are the practice of realization, because one has already realized this Dharma. In the progressive advancement division, receiving the Buddha's teachings is called the practice of teaching. These two are like the praise of Vajragarbha's realization and the two powers of the Agamas in the Dashabhumika Sutra. It is declared therein: 'The wonderful stainless wisdom, the eloquence of immeasurable meanings, the beautiful words of exposition, and the true correspondence together constitute the power of realization,' just like the practice of realization here. For the teachings of Buddhism, mindfulness, firmness, purity, and wisdom are the power of the Agamas, just like the practice of teaching here. The substance and characteristics are like this (these two doors are finished). Next, discern the meaning of whether teaching and realization can be spoken of or not. Here, let's first discuss the initial comparison, and the rest can be inferred by analogy. However, in the initial comparison of the door of accomplishment through practice, there are three kinds of differences in meaning. First, compare the two practices of teaching and realization to discern the meaning of what can be spoken of and what cannot be spoken of. Second, only focus on realization. Third, only focus on teaching. How should teaching and realization be compared? The practice of teaching can be spoken of, but the practice of realization is difficult to discuss. This is probably because language and words have not yet arisen at the time of realization; at the beginning of practice, there are still names and forms outside of practice that can be obtained.
。用之顯修。是故可說。得證之時證諸法如。證外更無名相可得。知複用何表影實證。是故證行一向不說。良以可說偏在教故。地經說言。但說一分。言一分者所謂因分。此名始修教道之行為因分也。以其修行不可說故。地經說言。十地如是。不可說聞。證教二行相對如是。次唯就證以辨可說不可說義。然證望教一向叵說。于中別論亦有可說不可說義。義相云何。分別有五。第一可以總相玄標名為可說。故地經中宣說五偈顯示義大。又復經中說之為證。不可即相指以示人名不可說。故地經云。言說不及。此義如彼空中所有鳥跡風畫等處。可以玄談名為可說。不可即相指以示人名不可說。第二可以拂相顯示名為可說。不可相論名不可說。何故如是。證離名相不可說聞。今還道證不可說聞。言當彼法名為說證。故金剛藏彰地難說名顯義大。若言證法可說可聞。言乖彼法則不名說。第三可以況詮顯示名為可說。故地經中用彼因分所修之行。況顯果分離相真德名喻相應。喻猶況也。不可直詮顯示彼法名不可說。第四可以自體真法互相顯示名為可說。于中或有因果相顯。故地經中舉彼佛法用顯地法。或復體用互相顯示。如地經說。彼經之中金莊嚴具所況之法以用顯體。摩尼光等所況之法以體顯用。或復行法互相顯示。故地經中用
彼真智顯示地法。是等皆是自體真法互相顯班名為可說。不可用彼情相顯真名不可說。第五情實相望以說。據情望實情外有實。可以談論名為可說。就實望情實外無情。知複用何施名說實。故不可說。證中可說不可說義差別如是。次就教行以辨可說不可說義。教中隨義亦有可說不可說義。教行之中義含真偽。偽修可陳名為可說。真修難顯名不可說。故地經中彰彼因分觀修之德云。言難說自心知也。證教兩行辨之云爾。
大乘義章卷第九(終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十
遠法師撰
凈法聚因法中。此卷有十二門(三歸義 三學義三聚戒義 三種律儀義 止觀舍義 三慧義 三種般若義 三智義 三量智義 同相三道義 別相三道義 三種住義)。
三歸義三門分別(釋名一 所歸二 能歸三)
第一釋名。言三歸者。歸投依伏。故曰歸依。歸投之相如子歸父。依伏之義如民依王如。性依勇。歸依不同隨境說三。所謂歸佛歸法歸僧。依佛為師。故曰歸佛。憑法為藥。故稱歸法。依僧為友。故名歸僧。問曰。何故偏歸此三。以此三種畢竟歸處能令眾生出離生死稱涅槃故。名義如是。
第二門中。別明所歸三寶境界。三寶義中三門
【現代漢語翻譯】 現代漢語譯本： 彼真智顯示地法，這些都是自體真法互相顯現，可以被命名為『可說』。不可用情相來顯現真，因此真不可說。第五，情與實相對而言，可以進行討論，名為『可說』。就情而言，實存在於情之外，可以談論，所以是『可說』。就實而言，情不存在於實之外，既然沒有情，又用什麼來施加『說』這個概念呢？所以是『不可說』。在證悟中，『可說』和『不可說』的意義差別就是這樣。接下來從教和行兩個方面來辨析『可說』和『不可說』的意義。在教義中，根據意義也有『可說』和『不可說』。教和行之中，意義包含真偽。虛假的修行可以陳述，名為『可說』。真實的修行難以顯現，名為『不可說』。所以《地經》中彰顯了因分觀修的功德說：『難以用言語表達，只能自心體會。』證悟和教行兩方面辨析『可說』和『不可說』的意義，就是這樣。 《大乘義章》卷第九（終） 大正藏第44冊 No. 1851 《大乘義章》 《大乘義章》卷第十 遠法師 撰 凈法聚因法中，此卷有十二門：（三歸義、三學義、三聚戒義、三種律儀義、止觀舍義、三慧義、三種般若義、三智義、三量智義、同相三道義、別相三道義、三種住義）。 三歸義分三門來分別：（釋名、所歸、能歸）。 第一，解釋名稱。所說的『三歸』，是指歸投依靠。所以叫做『歸依』。歸投的形態就像兒子歸向父親。依靠的意義就像人民依靠君王，就像本性依靠勇敢。歸依的不同，隨著所歸的對象而分為三種，也就是歸佛（皈依佛陀），歸法（皈依法），歸僧（皈依僧團）。以佛為師，所以叫做歸佛。憑藉佛法為良藥，所以稱為歸法。依靠僧團為朋友，所以叫做歸僧。有人問：為什麼偏偏要歸依這三者呢？因為這三種是最終的歸宿，能夠讓眾生脫離生死，證得涅槃（Nirvana），所以才歸依。名稱和意義就是這樣。 第二門中，分別闡明所歸依的三寶（Triratna）境界。三寶的意義分為三門。
【English Translation】 English version: These Dharmas (laws/teachings) of the ground of true wisdom are all manifestations of the self-nature's true Dharma, mutually revealing and named 'speakable'. The true cannot be revealed using emotional appearances, hence the true is 'unspeakable'. Fifth, in relation to emotions and reality, discussion is possible, and this is named 'speakable'. From the perspective of emotions, reality exists outside of emotions, and can be discussed, hence it is 'speakable'. From the perspective of reality, emotions do not exist outside of reality. Since there are no emotions, what can be used to apply the concept of 'speaking'? Therefore, it is 'unspeakable'. The difference between the meanings of 'speakable' and 'unspeakable' in enlightenment is like this. Next, the meanings of 'speakable' and 'unspeakable' are distinguished from the perspectives of teaching and practice. In the teachings, there are also 'speakable' and 'unspeakable' aspects according to the meaning. Within teaching and practice, the meaning contains truth and falsehood. False practice can be stated, and is named 'speakable'. True practice is difficult to reveal, and is named 'unspeakable'. Therefore, the Dì Jīng (Earth Sutra) highlights the merits of contemplation and cultivation in the cause division, saying: 'Difficult to express in words, only known by one's own mind.' The distinction between 'speakable' and 'unspeakable' in terms of enlightenment, teaching, and practice is like this. Mahāyāna (Great Vehicle) Meaning Chapter, Volume 9 (End) Taisho Tripitaka Volume 44, No. 1851, Mahāyāna Meaning Chapter Mahāyāna Meaning Chapter, Volume 10 Composed by Dharma Master Yuan Within the Dharma (law/teachings) of the Pure Dharma Collection, this volume has twelve sections: (Meaning of the Three Refuges, Meaning of the Three Learnings, Meaning of the Three Aggregates of Precepts, Meaning of the Three Kinds of Disciplines, Meaning of Cessation, Contemplation, and Abandonment, Meaning of the Three Wisdoms, Meaning of the Three Kinds of Prajna (wisdom), Meaning of the Three Knowledges, Meaning of the Three Measures of Knowledge, Meaning of the Three Paths of the Same Aspect, Meaning of the Three Paths of Different Aspects, Meaning of the Three Kinds of Abidings). The meaning of the Three Refuges is distinguished in three sections: (Explanation of the Name, What to Take Refuge In, Who Can Take Refuge). First, explaining the name. The so-called 'Three Refuges' refers to taking refuge and relying on. Therefore, it is called 'taking refuge'. The form of taking refuge is like a son returning to his father. The meaning of reliance is like the people relying on the king, like nature relying on courage. The difference in taking refuge is divided into three according to the object of refuge, namely, taking refuge in the Buddha (Buddha), taking refuge in the Dharma (Dharma), and taking refuge in the Sangha (Sangha). Taking the Buddha as the teacher, therefore it is called taking refuge in the Buddha. Relying on the Dharma as medicine, therefore it is called taking refuge in the Dharma. Relying on the Sangha as friends, therefore it is called taking refuge in the Sangha. Someone asks: Why take refuge in these three in particular? Because these three are the ultimate refuge, capable of liberating sentient beings from birth and death, attaining Nirvana (Nirvana), therefore one takes refuge. The name and meaning are like this. In the second section, the realms of the Three Jewels (Triratna) in which one takes refuge are explained separately. The meaning of the Three Jewels is divided into three sections.
分別。一釋其名。二辨體相。三明次第。先釋其名。所言佛者。外國正音名為佛陀。此云覺者。覺行成人。故名覺者。又人有覺亦名覺者。覺有兩義。一覺察名覺。二覺悟名覺。言覺察者。對煩惱障。煩惱侵害事等如賊。唯聖覺知不為其害。其猶世人覺知有賊賊無能為。彼亦如是。故名為覺。言覺悟者對於智障。無明昏寢事等如睡。唯聖獨悟不為覆障。如睡得寤。故名為覺。所對無明有其二種。一迷理無明。對除彼故覺法實性。故名為覺。二迷事無明。對除彼故覺知一切善惡無記三聚之法。故名為覺。地持論中同此後義。所言法者。外國正音名為達摩。亦名曇無。本是一音傳之別耳。此翻名法。法義不同。泛釋有二。一自體名法。如成實說。所謂一切善惡無記三聚法等。二軌則名法。辨彰行儀。能為心軌故名為法。今三寶中所論法者。軌則名法。所言僧者。外國正音名曰僧伽。此方翻譯名和合眾。行德不乖。名之為和。和者非一。目之為眾。此之三種何故名寶。世間瓊瑤人之所珍。此之三種世所尊重如世珍奇。是故就喻說之為寶。寶性論中釋有六義。喻之如寶。一希有義。如世寶物貧窮之人所不能得。三寶如是。薄福眾生有千萬世不能值遇。故名為寶。二離垢義。如世真寶體無瑕穢。三寶如是。絕離諸漏。故名為寶。
【現代漢語翻譯】 現代漢語譯本 分別解釋這三者：一是解釋它們的名稱，二是辨別它們的體性和相狀，三是闡明它們的次第。首先解釋它們的名稱。 所說的『佛』，在外國的正確發音是『佛陀』（Buddha），這裡翻譯為『覺者』（enlightened one）。覺悟和修行都圓滿的人，所以稱為『覺者』。而且，人有覺察也能稱為『覺者』。『覺』有兩種含義：一是覺察，稱為『覺』；二是覺悟，也稱為『覺』。 所說的『覺察』，是針對煩惱障（klesha-avarana）而言。煩惱侵害事物等同於盜賊，只有聖者覺察到，才不會被其所害。這就像世人覺察到有盜賊，盜賊就無能為力一樣。聖者也是如此，所以稱為『覺』。 所說的『覺悟』，是針對智障（jnana-avarana）而言。無明（ignorance）昏沉如同睡眠，只有聖者獨自覺悟，才不會被其覆蓋和障礙，如同從睡眠中醒來一樣，所以稱為『覺』。 所針對的無明有兩種：一是迷於真理的無明，爲了去除這種無明，覺悟到諸法的真實體性，所以稱為『覺』。二是迷於事相的無明，爲了去除這種無明，覺知一切善、惡、無記（中性）這三種聚合之法，所以稱為『覺』。《地持論》（Bodhisattvabhumi）中的解釋與這后一種含義相同。 所說的『法』，在外國的正確發音是『達摩』（Dharma），也叫『曇無』，原本是一個音，只是傳譯不同而已。這裡翻譯為『法』，但『法』的含義不同。泛泛地解釋，有兩種含義：一是自體名為『法』，如《成實論》（Satyasiddhi Shastra）所說，即一切善、惡、無記這三種聚合之法等。二是軌則名為『法』，辨別彰顯行為的準則，能作為心的規範，所以稱為『法』。現在三寶中所說的『法』，是指軌則之法。 所說的『僧』，在外國的正確發音是『僧伽』（Sangha），在這裡翻譯為『和合眾』。行為和德行不相違背，稱為『和』。『和』不是指一個人，而是指許多人聚集在一起，稱為『眾』。 這三種（佛、法、僧）為什麼稱為『寶』呢？世間的瓊玉是人們所珍視的，這三種（佛、法、僧）為世人所尊重，如同世間的珍奇之物，所以用比喻來說，稱之為『寶』。《寶性論》（Ratnagotravibhāga）中解釋有六種含義，用寶來比喻：一是稀有義，如同世間的寶物是貧窮的人無法得到的，三寶也是如此，福薄的眾生即使經歷千萬世也難以遇到，所以稱為『寶』。二是離垢義，如同世間的真寶本體沒有瑕疵污穢，三寶也是如此，完全脫離各種煩惱，所以稱為『寶』。
【English Translation】 English version These will be explained separately: first, explain their names; second, distinguish their substance and characteristics; and third, clarify their order. First, explain their names. The term 'Buddha,' in foreign correct pronunciation is 'Buddha' (Buddha), here translated as 'enlightened one' (覺者). One who is enlightened and whose practice is complete is called 'enlightened one.' Moreover, a person who has awareness can also be called 'enlightened one.' 'Enlightenment' has two meanings: first, awareness is called 'enlightenment'; second, awakening is also called 'enlightenment.' The so-called 'awareness' is in relation to the klesha-avarana (煩惱障, affliction obscuration). Afflictions harm things like thieves, and only a sage is aware of them and will not be harmed by them. This is like a worldly person who is aware of thieves, and the thieves can do nothing. The sage is also like this, so it is called 'enlightenment.' The so-called 'awakening' is in relation to the jnana-avarana (智障, knowledge obscuration). Ignorance (無明) is drowsy like sleep, and only a sage is uniquely awakened and will not be covered and obstructed by it, like waking up from sleep, so it is called 'enlightenment.' The ignorance that is targeted has two types: first, ignorance that is deluded about the truth, and in order to remove this ignorance, one awakens to the true nature of all dharmas, so it is called 'enlightenment.' Second, ignorance that is deluded about phenomena, and in order to remove this ignorance, one knows all three aggregates of good, evil, and neutral (無記) dharmas, so it is called 'enlightenment.' The explanation in the Bodhisattvabhumi (地持論) is the same as this latter meaning. The so-called 'Dharma,' in foreign correct pronunciation is 'Dharma' (達摩), also called 'Tanwu' (曇無), originally it was one sound, just different translations. Here it is translated as 'Dharma,' but the meaning of 'Dharma' is different. Generally speaking, there are two meanings: first, the self-nature is called 'Dharma,' as the Satyasiddhi Shastra (成實論) says, that is, all three aggregates of good, evil, and neutral dharmas, etc. Second, the norm is called 'Dharma,' distinguishing and clarifying the norms of behavior, which can serve as the norm of the mind, so it is called 'Dharma.' The 'Dharma' discussed in the Three Jewels now refers to the Dharma of norms. The so-called 'Sangha,' in foreign correct pronunciation is 'Sangha' (僧伽), here translated as 'harmonious assembly' (和合眾). Actions and virtues that do not contradict each other are called 'harmony.' 'Harmony' does not refer to one person, but to many people gathered together, called 'assembly.' Why are these three (Buddha, Dharma, Sangha) called 'Jewels'? Worldly jade is cherished by people, and these three (Buddha, Dharma, Sangha) are respected by the world, like worldly rare objects, so to speak metaphorically, they are called 'Jewels.' The Ratnagotravibhāga (寶性論) explains that there are six meanings, using jewels as a metaphor: first, the meaning of rarity, just as worldly treasures cannot be obtained by poor people, so are the Three Jewels, beings with little merit are difficult to encounter even after tens of millions of kalpas, so they are called 'Jewels.' Second, the meaning of being free from defilement, just as worldly true jewels have no flaws or impurities, so are the Three Jewels, completely free from all afflictions, so they are called 'Jewels.'
三勢力義。如世珍寶除貧去毒有大勢力。三寶如是。具不可思議六神通力。故說為寶。四莊嚴義。如世珍寶能嚴身首令身殊好。三寶如是。能嚴行人清凈法身。故說為寶。五最勝義。如世寶璧諸物中勝。三寶如是。一切世中最為殊勝。故名為寶。六不改義。如世真金燒打磨等不能變改。三寶如是。不為世間八法所改。故名為寶。名義如是(此二門竟)。
次辨體相。于中略以三義辨之。一明別相。二明一體。三明住持。初別相者。經中亦名階梯三寶。三寶寶相異。故稱別相。隨化階降佛上法中僧為最下。故曰階梯。此階梯。中先明佛寶。佛寶之中四門分別。一定其體性。二開合辨相。三明佛德。四論修成。體性如何。經論不同。所說各異。毗曇法中宣說。如來五陰之外無別假人。但就陰上假施人名。如貧賤人名字富貴。彼亦如是。以無人故不說假人以為佛寶。就五陰中唯取方便修成善陰以為佛寶。報無記者非是佛寶。以無記法非可重故。修成德中無漏功德是其佛寶。有漏則非。漏有有漏功德非可重故。是故彼宗諸佛如來相好之形種智之德斯非佛寶。相從說佛亦得無漏。成實法中唯說假人以為佛寶。五陰實德于彼宗中法寶所收。故非佛寶。何故彼宗唯說假人以為佛法。彼宗說有假名行人。為師匠益要在假中。故說
【現代漢語翻譯】 現代漢語譯本 三勢力義：譬如世間的珍寶，能夠去除貧困和毒害，具有強大的力量。三寶（佛寶、法寶、僧寶）也是如此，具備不可思議的六神通力，所以被稱為寶。 四莊嚴義：譬如世間的珍寶，能夠莊嚴人的頭面身體，使人顯得美好。三寶也是如此，能夠莊嚴修行人的清凈法身，所以被稱為寶。 五最勝義：譬如世間的寶玉，在各種事物中最為殊勝。三寶也是如此，在一切世間最為殊勝，所以被稱為寶。 六不改義：譬如世間的真金，經過燒煉、捶打、磨礪等過程也不會改變其本質。三寶也是如此，不會被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所改變，所以被稱為寶。名義的解釋如上（以上是名義二門）。
接下來辨析體相。其中略以三義來辨析：一、闡明別相；二、闡明一體；三、闡明住持。首先是別相，經中也稱為階梯三寶。三寶的寶相各不相同，所以稱為別相。隨著教化的階梯下降，佛在上，法在中，僧在最下，所以說是階梯。在這階梯中，首先闡明佛寶。在佛寶中，從四個方面分別闡述：一、確定其體性；二、開合辨別相狀；三、闡明佛的功德；四、論述修行的成就。體性如何呢？經論的說法不同，所說的各有差異。《毗曇》法中宣說，如來在五陰（色、受、想、行、識）之外沒有另外的假人，只是就五陰之上假立人名，就像貧賤的人取名為富貴一樣。他們也是這樣認為的，因為沒有真實的人，所以不說假人是佛寶。就五陰中只取方便修成的善陰作為佛寶，報無記的陰不是佛寶，因為無記法不可尊重。在修成德中，無漏功德是佛寶，有漏功德則不是，因為有漏功德不可尊重。因此，該宗認為諸佛如來的相好之形和種智之德都不是佛寶。從相上來說佛也可以得到無漏。 《成實論》中只說假人是佛寶，五陰實德在該宗中被法寶所攝，所以不是佛寶。為什麼該宗只說假人是佛法呢？該宗認為有假名行人，作為師長的利益在於假名之中，所以這樣說。
【English Translation】 English version The meaning of the three powers: Just like worldly treasures can eliminate poverty and poison, possessing great power. The Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel) are also like this, possessing inconceivable six supernatural powers, therefore they are called treasures. The meaning of the four adornments: Just like worldly treasures can adorn a person's head and body, making them appear beautiful. The Three Jewels are also like this, able to adorn the pure Dharma body of practitioners, therefore they are called treasures. The meaning of the five supremacies: Just like worldly precious jade is the most supreme among all things. The Three Jewels are also like this, being the most supreme in all the world, therefore they are called treasures. The meaning of the six unchangeabilities: Just like worldly true gold will not change its essence even after being burned, hammered, or polished. The Three Jewels are also like this, not being changed by the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure), therefore they are called treasures. The explanation of the meanings is as above (the above are the two doors of name and meaning).
Next, analyze the substance and characteristics. Among them, briefly analyze with three meanings: 1. Clarify the distinct characteristics; 2. Clarify the oneness; 3. Clarify the sustenance. First is the distinct characteristics, which are also called the 'Ladder Three Jewels' in the scriptures. The appearances of the Three Jewels are different, so they are called distinct characteristics. As the ladder of teaching descends, the Buddha is at the top, the Dharma is in the middle, and the Sangha is at the bottom, so it is called a ladder. In this ladder, first clarify the Buddha Jewel. In the Buddha Jewel, elaborate from four aspects: 1. Determine its nature; 2. Distinguish the characteristics by opening and closing; 3. Clarify the Buddha's merits; 4. Discuss the accomplishment of practice. What is the nature? The scriptures and treatises have different statements, and what they say is different. The Abhidharma (毗曇) school proclaims that there is no separate provisional person outside the five skandhas (五陰) (form, feeling, perception, volition, and consciousness) of the Tathagata (如來). It is just that a person's name is provisionally established on top of the five skandhas, just like a poor and lowly person is named 'Wealthy and Noble'. They also think this way, because there is no real person, so they do not say that the provisional person is the Buddha Jewel. Among the five skandhas, only the wholesome skandha that is conveniently cultivated is taken as the Buddha Jewel, and the skandha of neutral retribution is not the Buddha Jewel, because the neutral dharma is not respectable. In the merits of accomplishment, the un-leaked merits are the Buddha Jewel, while the leaked merits are not, because the leaked merits are not respectable. Therefore, this school believes that the forms of the auspicious marks and the virtues of the wisdom of the Buddhas and Tathagatas are not the Buddha Jewel. Speaking of the Buddha from the perspective of form can also attain non-leakage. The Tattvasiddhi Shastra (成實論) only says that the provisional person is the Buddha Jewel, and the real virtues of the five skandhas are included in the Dharma Jewel in this school, so they are not the Buddha Jewel. Why does this school only say that the provisional person is the Buddha Dharma? This school believes that there are provisional name practitioners, and the benefit of being a teacher lies in the provisional name, so they say this.
假人以為佛寶。大乘法中佛寶門攝。假人實德悉是佛寶。體性如是。次開合辨相。開合不定。總唯一佛。或分為二。二有兩門。一生身法身。開分二種。父母所生相好之形是其生身。方便修起戒定慧等五分功德名為法身。二真應。分二或分為三。三有兩門。一法報與應開分三種。如地論說。二化應及真開分三種。如金光明三身品說。或分為四。四有兩門。一開真合應以論四種。是義云何。如楞伽說。一應化佛。二功德佛。三智慧佛。四如如佛。四中初一猶上應身。中二報身。報隨福智故分二種。后一法身。二真應並開以論四種。是義云何。真中有二。謂法與報。應中亦二。謂應與化。王宮所生示修成佛。名之為應依此應身起余化佛。如涅槃說。釋迦如來化無量佛受諸大眾所奉供等。或分為十。如華嚴說。廣則無量。此等如后三佛章中具廣分別。辨相如是。次明佛德。佛德雖眾要唯二種。一菩提行德。二涅槃斷德。行德不同。一門說三。所謂般若解脫法身。依于般若而起解脫。依于解脫而成法身。此三同時。義別先後。涅槃斷德亦有三種。一煩惱斷。二者業斷。三苦報斷。先斷煩惱。斷煩惱故業結不生。業不生故苦報隨己。由前般若故斷煩惱。與前解脫故能離業。與前法身故能滅苦。佛德如是。次辨修成。大智論中明。
【現代漢語翻譯】 現代漢語譯本 將假立之人視為佛寶。于大乘佛法中，佛寶之門即攝於此。假立之人所具之真實功德，皆是佛寶之體現，其體性本然如此。 其次，通過開合的方式辨析佛寶之相。開合不定，總而言之，唯一佛。或可分為二。二者有兩門：一為生身與法身。展開來說，由父母所生的具足相好的形體，是為生身；通過方便修行而生起的戒、定、慧等五分功德，名為法身。二為真身與應身。分二，或可分為三。三者有兩門：一為法身、報身與應身，展開為三種，如《地論》所說。二為化身、應身及真身，展開為三種，如《金光明經·三身品》所說。或可分為四。四者有兩門：一為開顯真身，合攝應身，以論四種，此義如何？如《楞伽經》所說：一、應化佛（Nirmanakaya Buddha），二、功德佛（Guna-kaya Buddha），三、智慧佛（Jnana-kaya Buddha），四、如如佛（Tathata-kaya Buddha）。此四者中，初一仍屬前述之應身，中間二者為報身（Sambhogakaya），報身隨福德與智慧而分二種，后一為法身（Dharmakaya）。二為真身與應身並開，以論四種，此義如何？真身中有二，即法身與報身；應身中亦有二，即應身與化身。在王宮出生，示現修行成佛，名為應身；依此應身而起其餘化佛。如《涅槃經》所說，釋迦如來（Sakyamuni Buddha）化現無量佛，接受諸大眾的奉獻供養等。或可分為十，如《華嚴經》所說。廣而言之，則無量無邊。這些將在後面的『三佛』章節中詳細分別說明。佛寶之相的辨析如上所述。 其次闡明佛之功德。佛之功德雖多，但主要為兩種：一為菩提行德，二為涅槃斷德。行德各有不同，一門說有三種，即般若（Prajna）、解脫（Vimukti）與法身。依于般若而生起解脫，依于解脫而成法身。此三者同時存在，只是意義上有先後之別。涅槃斷德亦有三種：一為煩惱斷，二為業斷，三為苦報斷。先斷除煩惱，斷除煩惱的緣故，業的繫縛不再產生，業不產生，苦報自然隨之斷滅。由於前述的般若，所以能斷除煩惱；由於前述的解脫，所以能脫離業的束縛；由於前述的法身，所以能滅除苦報。佛之功德如上所述。 其次辨析修成之理。《大智度論》中闡明。
【English Translation】 English version To regard a hypothetical person as the Buddha Jewel. Within the Mahayana Dharma, the gate of the Buddha Jewel is inclusive of this. The real virtues possessed by a hypothetical person are all manifestations of the Buddha Jewel, its intrinsic nature being such. Next, to distinguish the aspects of the Buddha Jewel through opening and closing analysis. The opening and closing are not fixed; in summary, there is only one Buddha. Or it can be divided into two. These two have two aspects: first, the Rupakaya (form body) and the Dharmakaya (dharma body). Expounding further, the form with excellent marks and characteristics born of parents is the Rupakaya; the fivefold virtues of morality, concentration, wisdom, etc., cultivated through skillful means, are called the Dharmakaya. Second, the Trikaya (truth body) and Nirmanakaya (manifestation body). Dividing into two, or it can be divided into three. These three have two aspects: first, the Dharmakaya, Sambhogakaya (reward body), and Nirmanakaya, expounded into three types, as stated in the Dasabhumika Sutra. Second, the Nirmanakaya, Nirmanakaya, and Trikaya, expounded into three types, as stated in the Golden Light Sutra, chapter on the Three Bodies. Or it can be divided into four. These four have two aspects: first, opening the Trikaya and combining the Nirmanakaya to discuss four types. What is the meaning of this? As stated in the Lankavatara Sutra: 1. Nirmanakaya Buddha, 2. Guna-kaya Buddha, 3. Jnana-kaya Buddha, 4. Tathata-kaya Buddha. Among these four, the first still belongs to the aforementioned Nirmanakaya, the middle two are the Sambhogakaya, the Sambhogakaya being divided into two according to merit and wisdom, and the last is the Dharmakaya. Second, opening both the Trikaya and Nirmanakaya to discuss four types. What is the meaning of this? Within the Trikaya, there are two, namely the Dharmakaya and Sambhogakaya; within the Nirmanakaya, there are also two, namely the Nirmanakaya and transformation body. Being born in the royal palace, demonstrating cultivation and attaining Buddhahood, is called the Nirmanakaya; based on this Nirmanakaya, other transformation Buddhas arise. As stated in the Nirvana Sutra, Sakyamuni Buddha transforms into countless Buddhas, receiving offerings and veneration from all the masses, etc. Or it can be divided into ten, as stated in the Avatamsaka Sutra. Broadly speaking, it is immeasurable. These will be explained in detail in the later chapter on the 'Three Buddhas'. The distinction of the aspects of the Buddha Jewel is as described above. Next, to clarify the virtues of the Buddha. Although the virtues of the Buddha are numerous, they are mainly of two types: first, the virtues of Bodhi practice, and second, the virtues of Nirvana cessation. The virtues of practice differ; one teaching speaks of three, namely Prajna (wisdom), Vimukti (liberation), and Dharmakaya. Based on Prajna, liberation arises; based on liberation, the Dharmakaya is accomplished. These three exist simultaneously, but there is a difference in the order of their meaning. The virtues of Nirvana cessation also have three types: first, the cessation of afflictions; second, the cessation of karma; and third, the cessation of suffering retribution. First, afflictions are ceased; because afflictions are ceased, the bonds of karma no longer arise; because karma does not arise, suffering retribution naturally ceases. Due to the aforementioned Prajna, afflictions can be ceased; due to the aforementioned liberation, one can be freed from the bonds of karma; due to the aforementioned Dharmakaya, suffering retribution can be extinguished. The virtues of the Buddha are as described above. Next, to distinguish the principle of accomplishment through cultivation. This is clarified in the Mahaprajnaparamita Sastra.
迦旃延子所說修成略有四階。第一先於三阿僧祇劫修習有漏六波羅蜜。不習無漏。不斷諸結。以其不修無漏道故。則無習種性種解行乃至法雲聖位差別。第二度於三阿僧祇。次於百劫修相好業。是中亦未修習無漏斷諸結縛。第三分中於最後身修世八禪。以有漏道攀上厭下。斷除欲界至無所有一切煩惱。修習初禪斷欲界結。修第二禪斷初禪結。乃至修習非想地定斷無所有結。非想一地無上可攀。等智不除。第四分中修習諦觀。觀察四諦十六聖行斷非想地見修兩惑。有十六心斷除見惑。謂見道中八忍八智。有十八心斷除修惑。謂非想地九無礙道九解脫道。通合具有三十四心。前三十三心因中無漏。非佛寶體。第三十四果中無漏。是佛寶體。毗曇宗中在依此義。成實與前大同少異。所言同者。四分所修與前相似。所言異者。第三分中所修八禪但能伏結。不能永斷。第四分中所修聖道總觀諦空。通斷三界見修兩惑。不同前宗別觀諦有局斷非想。又覆成實多心斷結。不局在於三十四心。大乘法中行修多階。略有十五。一于外凡善趣位中修習凈信。第二次於習種位中修習正解。第三次於性種位中修起諸行。第四次於解行位中修學如觀。第五次於歡喜地中發諸大愿。第六次於離垢地中修習凈戒。第七次於明地之中修治凈定。第八次於
【現代漢語翻譯】 現代漢語譯本 迦旃延子所說的修成過程大致分為四個階段。第一階段，在三個阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）中修習有漏的六波羅蜜（ṣaṭ-pāramitā，六種達到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），不修習無漏法，也不斷除各種煩惱結縛。因為他們不修習無漏道，所以沒有習種性、種解行，乃至法雲地的聖位差別。 第二階段，又經過三個阿僧祇劫，接著用一百劫的時間修習相好之業（lakṣaṇa-anuvyañjana，佛的莊嚴相貌）。在這個階段中，仍然沒有修習無漏法來斷除各種煩惱結縛。 第三階段，在最後一生中修習世間的八禪（aṣṭa dhyāna，八種禪定境界）。通過有漏道，向上攀求，向下厭離，斷除欲界直到無所有處的一切煩惱。修習初禪（prathama dhyāna）斷除欲界結，修習第二禪（dvitīya dhyāna）斷除初禪結，乃至修習非想非非想處定（naivasaṃjñānāsaṃjñāyatana）斷除無所有處結。非想非非想處是最高的境界，沒有更高的可以攀求，因此等智無法去除。 第四階段，修習諦觀（satya-darśana，對四聖諦的觀察）。觀察四聖諦（catvāri āryasatyāni，苦、集、滅、道）的十六聖行（ṣoḍaśa-ākārāḥ，十六種對四聖諦的觀照方式），斷除非想非非想處的見惑和修惑。用十六心斷除見惑，即見道中的八忍（aṣṭa kṣānti）和八智（aṣṭa jñāna）。用十八心斷除修惑，即非想非非想處的九無礙道（nava anantarya-mārga）和九解脫道（nava vimukti-mārga）。總共有三十四心。前三十三心在因位上是無漏的，但不是佛的寶體。第三十四心在果位上是無漏的，是佛的寶體。毗曇宗（Abhidharma）的觀點是依據這個意義。 成實宗（Satyasiddhi）與前面的觀點大同小異。相同之處在於，四個階段的修習與前面相似。不同之處在於，第三階段所修的八禪只能伏住煩惱，不能永遠斷除。第四階段所修的聖道總觀諸法皆空，可以通斷三界的見惑和修惑，不同於前面的宗派分別觀察四諦的有，侷限於斷除非想非非想處。而且，成實宗認為斷結需要更多的心，不侷限於三十四心。 大乘佛法中，修行的階段很多，大致有十五個階段。第一，在外凡善趣位中修習清凈的信心。第二，在習種性位中修習正確的理解。第三，在性種性位中發起各種修行。第四，在解行位中修學如實的觀察。第五，在歡喜地（pramuditā-bhūmi）中發起各種大愿。第六，在離垢地（vimalā-bhūmi）中修習清凈的戒律。第七，在明地（prabhākarī-bhūmi）中修治清凈的禪定。第八，在...
【English Translation】 English version Kātyāyanīputra (迦旃延子) said that the cultivation to attainment is roughly divided into four stages. The first stage is to cultivate the six Pāramitās (ṣaṭ-pāramitā, six perfections: generosity, morality, patience, diligence, concentration, and wisdom) with outflows for three asaṃkhyeya-kalpas (阿僧祇劫, countless eons), without practicing the outflow-free and without severing the bonds of afflictions. Because they do not cultivate the outflow-free path, they do not have the differences in the stages of the seed of learning, the seed of understanding and practice, and even the holy position of Dharma Cloud. The second stage is to pass through three asaṃkhyeya-kalpas, and then cultivate the causes of marks and characteristics (lakṣaṇa-anuvyañjana, auspicious marks of a Buddha) for a hundred kalpas. In this stage, they still do not cultivate the outflow-free to sever the bonds of afflictions. In the third stage, in the last life, they cultivate the eight worldly dhyānas (aṣṭa dhyāna, eight stages of meditative absorption). Using the path with outflows, they climb upwards and detest downwards, cutting off all afflictions from the desire realm up to the realm of nothingness. Cultivating the first dhyāna (prathama dhyāna), they cut off the bonds of the desire realm. Cultivating the second dhyāna (dvitīya dhyāna), they cut off the bonds of the first dhyāna, and so on, until cultivating the samādhi of the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), they cut off the bonds of the realm of nothingness. The realm of neither perception nor non-perception is the highest that can be climbed, and there is nothing higher to reach, so equal wisdom cannot be removed. In the fourth stage, they cultivate the contemplation of the Truths (satya-darśana, insight into the Four Noble Truths). Observing the sixteen aspects of the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, path) (ṣoḍaśa-ākārāḥ, sixteen aspects of the Four Noble Truths), they cut off the afflictions of view and cultivation in the realm of neither perception nor non-perception. With sixteen minds, they cut off the afflictions of view, namely the eight acceptances (aṣṭa kṣānti) and eight wisdoms (aṣṭa jñāna) in the path of seeing. With eighteen minds, they cut off the afflictions of cultivation, namely the nine unobstructed paths (nava anantarya-mārga) and nine liberation paths (nava vimukti-mārga) in the realm of neither perception nor non-perception. In total, there are thirty-four minds. The first thirty-three minds are outflow-free in the cause, but they are not the precious body of the Buddha. The thirty-fourth mind is outflow-free in the result, and it is the precious body of the Buddha. The Abhidharma (毗曇宗) school relies on this meaning. The Satyasiddhi (成實宗) school is largely the same as the previous view, with minor differences. The similarity is that the cultivation in the four stages is similar to the previous one. The difference is that the eight dhyānas cultivated in the third stage can only subdue the afflictions, but cannot permanently cut them off. The holy path cultivated in the fourth stage contemplates the emptiness of all dharmas in general, and can cut off the afflictions of view and cultivation in the three realms in general, unlike the previous school which separately observes the existence of the Truths and is limited to cutting off the realm of neither perception nor non-perception. Moreover, the Satyasiddhi school believes that cutting off afflictions requires more minds, not limited to thirty-four minds. In Mahāyāna Buddhism, there are many stages of practice, roughly fifteen stages. First, in the position of the outer ordinary good destiny, cultivate pure faith. Second, in the position of the seed of learning, cultivate correct understanding. Third, in the position of the seed of nature, initiate various practices. Fourth, in the position of understanding and practice, study true observation. Fifth, in the Joyful Ground (pramuditā-bhūmi), make various great vows. Sixth, in the Stainless Ground (vimalā-bhūmi), cultivate pure precepts. Seventh, in the Luminous Ground (prabhākarī-bhūmi), cultivate pure concentration. Eighth, in the...
炎地之中修道品觀。第九次於難勝地中修習諦觀。第十次於現前地中觀十二緣。第十一遠行地中修習一切菩提分法。第十二不動地中修凈佛土。第十三善慧地中修習一切說法智行。第十四法雲地中修習一切殊勝智行。第十五十地窮終起金剛定斷絕微障入佛境界。當知於此一一位中皆具修習法界行德。隨其說相且分如是。佛寶門竟。
次辨法寶。于中義別略有五種。一者教法。二者理法。三助道法。四涅槃法。五化用法。言教法者。所謂三藏十二部經。是義如前教法聚中具廣分別。言理法者。毗曇法中宣說。四諦十六聖行以為法寶。十六聖行如四諦章具廣分別。成實法中宣說。四諦名用假有為世諦理。無性之空為真諦理。大乘所論義別有三。一就相明理。二相實相對。三唯就實言。就相者就彼妄情所起法中以辨道理。離相之有為世諦理。無性之空無相之空為真諦理。所言相實相對辨者。以彼妄情所起之相對於真實如來藏情以辨道理。性相之法相有體無為世諦理。如來藏性相界體有為真諦理。此義如彼地經中說。觀十二緣法相有體無名世諦觀。觀察真心名第一義觀。言就實者。直就真實如來藏中作用法門為世諦理。寂滅如門為真諦理。理法如是。助道法者。所謂三十七道品法。毗曇法中釋有兩義。一者壞緣。二不壞
【現代漢語翻譯】 現代漢語譯本：在炎熱之地中修習道品觀。第九次在難勝地中修習諦觀。第十次在現前地中觀察十二緣起。第十一次在遠行地中修習一切菩提分法。第十二次在不動地中修凈佛國土。第十三次在善慧地中修習一切說法智行。第十四次在法雲地中修習一切殊勝智行。第十五次在十地窮盡之時，生起金剛定，斷絕微細的障礙，進入佛的境界。應當知道，在這每一位中，都具備修習法界行德。隨著所說的相狀，且分為這樣。佛寶門結束。
接下來辨說法寶。其中意義的差別略有五種：一是教法，二是理法，三是助道法，四是涅槃法，五是化用法。所說的教法，就是三藏十二部經。這個意義如前面教法聚中詳細分別。所說的理法，在毗曇法中宣說，以四諦（苦、集、滅、道）十六聖行（四諦下的四種觀行，如苦諦下的苦、空、無常、無我）作為法寶。十六聖行如四諦章中詳細分別。成實法中宣說，四諦的名用假有作為世俗諦的道理，無自性的空作為真諦的道理。大乘所論的意義差別有三種：一是就相明理，二是相實相對，三是唯就實言。就相明理，就是就那些妄情所生起的法中來辨別道理，離相之有為世俗諦的道理，無自性的空、無相的空為真諦的道理。所說的相實相對辨，就是以那些妄情所生起的相，相對於真實如來藏（Tathagatagarbha）情來辨別道理，性相之法相有體無為世俗諦的道理，如來藏性相界體有為真諦的道理。這個意義如《地經》中所說，觀察十二緣起法相有體無名是世俗諦觀，觀察真心名為第一義觀。所說的唯就實言，就是直接就真實如來藏中的作用法門作為世俗諦的道理，寂滅如門作為真諦的道理。理法就是這樣。助道法，就是三十七道品法。毗曇法中解釋有兩種意義：一是壞緣，二是不壞緣。
【English Translation】 English version: Practicing the contemplation of the qualities of the path in the realm of heat. The ninth time, practicing the contemplation of the truths in the Difficult-to-Conquer Ground. The tenth time, contemplating the twelve links of dependent origination in the Manifest Ground. The eleventh time, practicing all the factors of enlightenment in the Far-Reaching Ground. The twelfth time, purifying the Buddha-land in the Immovable Ground. The thirteenth time, practicing all the wisdom and conduct of teaching the Dharma in the Ground of Good Wisdom. The fourteenth time, practicing all the supreme wisdom and conduct in the Cloud of Dharma Ground. The fifteenth time, at the end of the Ten Grounds, arising the Vajra Samadhi (Diamond Concentration), cutting off subtle obstacles, and entering the realm of Buddhahood. It should be known that in each of these positions, one possesses the practice of the virtues of the Dharmadhatu (realm of reality). According to the appearance of what is said, it is divided as such. The gate of the Buddha Jewel ends.
Next, distinguishing the Dharma Jewel. Among them, the differences in meaning are roughly five types: first, the teaching Dharma; second, the principle Dharma; third, the Dharma that aids the path; fourth, the Nirvana Dharma; and fifth, the Dharma of transformation and application. The teaching Dharma refers to the Tripitaka (Three Baskets) and the twelve divisions of scriptures. The meaning is as explained in detail in the previous collection of teaching Dharmas. The principle Dharma, as proclaimed in the Abhidharma (Higher Dharma), takes the Four Noble Truths (suffering, origin, cessation, path) and the Sixteen Aspects of the Truths (the four aspects under each truth, such as suffering, emptiness, impermanence, and non-self under the truth of suffering) as the Dharma Jewel. The Sixteen Aspects of the Truths are explained in detail in the chapter on the Four Noble Truths. The Satyasiddhi School proclaims that the names and functions of the Four Noble Truths are provisionally existent as the principle of conventional truth, and emptiness without inherent nature is the principle of ultimate truth. The meaning of the Mahayana (Great Vehicle) teachings differs in three ways: first, explaining the principle based on phenomena; second, comparing phenomena and reality; and third, speaking solely based on reality. Explaining the principle based on phenomena means distinguishing the principle within the phenomena arising from deluded emotions, taking existence apart from phenomena as the principle of conventional truth, and emptiness without inherent nature and emptiness without phenomena as the principle of ultimate truth. Comparing phenomena and reality means distinguishing the principle by comparing the phenomena arising from deluded emotions with the true Tathagatagarbha (Buddha-nature), taking the phenomena of nature and characteristics, where phenomena exist but substance does not, as the principle of conventional truth, and the nature and characteristics of the Tathagatagarbha, where substance exists, as the principle of ultimate truth. This meaning is as explained in the Ground Sutra, observing the phenomena of the twelve links of dependent origination, where phenomena exist but names do not, as the contemplation of conventional truth, and observing the true mind as the contemplation of the first principle. Speaking solely based on reality means directly taking the functioning Dharma-gate within the true Tathagatagarbha as the principle of conventional truth, and the gate of quiescent extinction as the principle of ultimate truth. Such is the principle Dharma. The Dharma that aids the path refers to the thirty-seven factors of enlightenment. The Abhidharma explains it in two senses: first, destroying conditions; second, not destroying conditions.
緣。言壞緣者。不分三寶境界差別。故名壞緣。於此門中一切三乘無漏功德悉皆是其助道法寶。不壞緣者。三寶境界各別建立名不壞緣。於此門中唯取菩薩無漏功德及緣覺人因果無漏為助道法。自餘聲聞無漏功德判為僧寶。如來無漏判為佛寶。是故不說為助道法。問曰。助道道諦所收。前理法中已說道諦。何須更說助道法乎。釋言。道中有理有事。通者是理別者是事。戒定智慧三十七品行數差別。是其事道道。如跡乘四義寬通是其理道。前理法中所明道諦是其理道。今此所論助道法者。其事道。事理不同故復明之。成實法中宣說。假人為佛僧。故一切三乘無漏功德悉是助法。大乘亦說。一切三乘無漏功德為助道法。涅槃法者。毗曇唯說煩惱業思盡滅之處數滅無為為涅槃法。問曰。涅槃體是滅諦。前理法中已說滅竟。何勞更說涅槃法寶。釋言。滅中亦有理事。別名為事。通名為理。約對所除煩惱業等品數上下以論其滅。滅則階降優劣不等。名為事滅。盡止妙出四義寬通是其理滅。前理法中所論滅諦是其理滅。今涅槃法是其事滅。事理不同。故復須論。成實法中煩惱業苦盡無之處同爲涅槃。大乘法中涅槃有二。一數滅無為為涅槃法。二以善有萬德圓寂為涅槃法。化用法者。如經中說。行於非道通達佛道。如是法也。法寶如
【現代漢語翻譯】 現代漢語譯本 緣。所謂『壞緣』，是指不區分佛、法、僧三寶的境界差別，因此稱為『壞緣』。在這種觀點下，一切三乘（聲聞乘、緣覺乘、菩薩乘）的無漏功德，都可以作為修道的助道法寶。所謂『不壞緣』，是指佛、法、僧三寶的境界各自獨立建立，因此稱為『不壞緣』。在這種觀點下，只有菩薩的無漏功德以及緣覺乘人的因果無漏才能作為助道法。其餘聲聞乘的無漏功德被歸為僧寶，如來的無漏功德被歸為佛寶，所以不被認為是助道法。 問：助道法應該屬於道諦所包含的內容，而前面的『理法』中已經講過道諦了，為什麼還要再說助道法呢？ 答：道有理和事兩個方面。寬泛而言是理，具體而言是事。戒、定、慧以及三十七道品等修行方法上的差別，是事道。如同『跡乘四義』那樣寬泛涵蓋的是理道。前面『理法』中所闡明的道諦是理道，而現在所討論的助道法是事道。因為事和理不同，所以需要再次說明。 成實宗認為，假名的人可以作為佛和僧，因此一切三乘的無漏功德都可以作為助道法。大乘也認為，一切三乘的無漏功德都可以作為助道法。 涅槃法。毗曇宗認為，只有煩惱、業、思盡滅之處的『數滅無為』才是涅槃法。 問：涅槃的本體是滅諦，前面的『理法』中已經講過滅諦了，為什麼還要再說涅槃法寶呢？ 答：滅中也有理和事兩個方面。具體而言是事，寬泛而言是理。根據所要去除的煩惱、業等的品數上下來討論滅，滅的階位、高下、優劣各不相同，這叫做『事滅』。盡、止、妙、出四義寬泛涵蓋的是『理滅』。前面『理法』中所論述的滅諦是理滅，而現在所說的涅槃法是事滅。因為事和理不同，所以需要再次討論。 成實宗認為，煩惱、業、苦盡滅之處都可以稱為涅槃。大乘認為，涅槃有兩種：一是『數滅無為』，作為涅槃法；二是以善有萬德圓滿寂靜作為涅槃法。 化用法。如經中所說：『行於非道，通達佛道』，就是這樣的法。法寶如...
【English Translation】 English version 『Bad Condition』 (壞緣). 『Bad Condition』 refers to not distinguishing the differences in the realms of the Three Jewels (三寶 – Buddha, Dharma, Sangha). Therefore, it is called 『Bad Condition』. In this view, all the unconditioned merits of the Three Vehicles (三乘 – Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) can be considered as auxiliary Dharma treasures for cultivation. 『Non-Bad Condition』 (不壞緣) refers to establishing the realms of the Three Jewels separately. Therefore, it is called 『Non-Bad Condition』. In this view, only the unconditioned merits of Bodhisattvas and the unconditioned cause and effect of Pratyekabuddhas are taken as auxiliary Dharma. The unconditioned merits of the Śrāvakas are classified as the Sangha Jewel, and the unconditioned merits of the Tathāgata are classified as the Buddha Jewel. Therefore, they are not considered as auxiliary Dharma. Question: Auxiliary Dharma should be included in the Truth of the Path (道諦), and the 『Principle Dharma』 (理法) mentioned the Truth of the Path earlier. Why is it necessary to talk about Auxiliary Dharma again? Answer: The Path has two aspects: principle and practice. Broadly speaking, it is principle; specifically speaking, it is practice. The differences in the methods of practice, such as precepts, concentration, wisdom, and the Thirty-Seven Limbs of Enlightenment (三十七道品), are the practice path. Like the broad coverage of the 『Four Meanings of the Traces of the Vehicle』 (跡乘四義), it is the principle path. The Truth of the Path explained in the previous 『Principle Dharma』 is the principle path, while the Auxiliary Dharma discussed now is the practice path. Because principle and practice are different, it needs to be explained again. The Satyasiddhi School (成實宗) believes that nominal persons can be considered as Buddhas and Sangha, so all the unconditioned merits of the Three Vehicles can be considered as auxiliary Dharma. The Mahāyāna also believes that all the unconditioned merits of the Three Vehicles can be considered as auxiliary Dharma. Nirvana Dharma. The Sarvāstivāda (毗曇宗) believes that only the 『cessation of enumeration without residue』 (數滅無為) where afflictions, karma, and thoughts are extinguished is Nirvana Dharma. Question: The essence of Nirvana is the Truth of Cessation (滅諦). The previous 『Principle Dharma』 already explained the Truth of Cessation. Why is it necessary to talk about the Nirvana Dharma Treasure again? Answer: There are also principle and practice aspects in cessation. Specifically, it is practice; broadly, it is principle. Discussing cessation based on the number of afflictions, karma, etc., to be removed, the levels, heights, and qualities of cessation are different. This is called 『cessation of practice』. The broad coverage of the four meanings of exhaustion, stopping, subtlety, and transcendence (盡、止、妙、出) is 『cessation of principle』. The Truth of Cessation discussed in the previous 『Principle Dharma』 is the cessation of principle, while the Nirvana Dharma now is the cessation of practice. Because principle and practice are different, it needs to be discussed again. The Satyasiddhi School believes that the places where afflictions, karma, and suffering are extinguished can all be called Nirvana. The Mahāyāna believes that there are two types of Nirvana: one is 『cessation of enumeration without residue』 as Nirvana Dharma; the other is taking the perfection and tranquility of having myriad virtues as Nirvana Dharma. Transformation and Application Dharma (化用法). As the sutra says: 『Walking on non-paths, penetrating the Buddha Path』, this is such Dharma. Dharma Treasure such as...
是。
次辨僧寶。于中三門。一定體性。二明僧德。三開合辨相。體性如何。毗曇法中僧有二種。一應供僧。與盡諸佛下極至于凡夫沙彌。通皆是僧。是故檀越僧次請人不簡上下皆悉得於供僧之福。二三歸僧。唯局分處聲聞人中四果四向以為僧寶。凡夫比丘無德可歸。是以不取。緣覺出世無和合眾。不成僧故。所以不論。彼論之中住聖菩薩單一無侶。只不成僧。所以不說。佛是佛寶亦非僧故。所以不論。又聲聞中唯取五陰實法功德為僧寶體。不說假人以為僧寶。彼宗陰外無別人故。又實德中無漏功德是其僧寶。有漏則非。有漏功德不可量故。成實法中僧亦有二。一應供僧。與前相似。二三歸僧。大況同前。唯取聲聞不取餘眾。所言異者。聲聞人中四果四向假名行人為僧寶體。不取實德。受供生福唯假人故。大乘法中通而論之。三乘聖眾皆是僧寶。簡大異小唯取菩薩。于中以彼僧門統攝假人實德悉是僧寶。體性辨之粗爾。次辨僧德。德有二種。一行。二斷行。德雖眾要唯三種。一福。二智。三者凈報。施戒忍辱是其福分。般若智分。精進與禪亦福亦智。依精進故修施戒忍四無量等是其福分。起聞思修是其智分。依禪修習四無量等是其福分。修陰界入巧便觀等是其智分。菩薩成就八種勝報是其報也。此等具辨如地持
【現代漢語翻譯】 現代漢語譯本： 接下來辨析僧寶。其中分為三個方面：一、確定體性；二、闡明僧德；三、開合辨別表相。 體性是什麼呢？在《毗曇》的教法中，僧有二種：一是應供僧，從諸佛到最下等的凡夫沙彌，都可稱為僧。因此，檀越（dānyuè，施主）依次請僧供養時，不分上下，都能得到供僧的福報。二是三歸僧，僅限於聲聞乘中的四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）和四向（須陀洹向、斯陀含向、阿那含向、阿羅漢向）的聖者，才可作為僧寶。凡夫比丘沒有值得歸依的功德，所以不被視為僧寶。緣覺（pratyekabuddha）出世時沒有和合的僧眾，不能構成僧寶，所以不討論。在《毗曇》的論述中，住于聖位的菩薩獨自一人，不成僧眾，所以不提及。佛是佛寶，不是僧寶，所以不討論。此外，聲聞乘中只取五陰（色、受、想、行、識）的真實法功德作為僧寶的體性，不以假名的人作為僧寶，因為《毗曇》宗認為五陰之外沒有獨立的人。而且，在真實功德中，只有無漏功德才是僧寶，有漏功德不是，因為有漏功德無法衡量。 在《成實論》的教法中，僧也有二種：一是應供僧，與前面相似。二是三歸僧，大致與前面相同，只取聲聞乘，不取其他僧眾。不同之處在於，聲聞乘中，四果四向的假名行者是僧寶的體性，不取真實功德，因為接受供養而產生福報的是假名的人。 在大乘佛法中，總的來說，三乘（聲聞乘、緣覺乘、菩薩乘）的聖眾都是僧寶。如果加以區分，捨棄小乘，只取菩薩。其中，菩薩的僧門統攝了假名的人和真實的功德，都是僧寶。關於體性的辨析，大致如此。 接下來辨析僧德。德行有二種：一是行持，二是斷證。德行雖然眾多，但主要有三種：一是福，二是智，三是清凈果報。佈施、持戒、忍辱屬於福德。般若屬於智慧。精進和禪定既是福德也是智慧。依靠精進修習佈施、持戒、忍辱、四無量心等，屬於福德；發起聞、思、修，屬於智慧。依靠禪定修習四無量心等，屬於福德；修習五陰、十二界、十八入的巧妙觀行等，屬於智慧。菩薩成就八種殊勝果報，這就是果報。這些詳細的辨析，如《瑜伽師地論·菩薩地》所說。
【English Translation】 English version: Next, we will analyze the Sangha Jewel. This is divided into three aspects: 1. Determining the nature; 2. Clarifying the virtues of the Sangha; 3. Discriminating the appearances through opening and closing. What is the nature? In the teachings of the Abhidharma, there are two types of Sangha: First, the Sangha worthy of offerings, which includes everyone from all Buddhas down to the lowest novice monks. Therefore, when a dānyuè (donor) invites the Sangha for offerings in order, without distinguishing between high and low, they can all receive the merit of offering to the Sangha. Second, the Sangha of the Three Refuges, which is limited to the four fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) and four paths (Sotāpattimagga, Sakadāgāmimagga, Anāgāmimagga, Arahattamagga) of the Śrāvaka vehicle as the Sangha Jewel. Ordinary Bhikshus do not have the merits worthy of refuge, so they are not considered the Sangha Jewel. Pratyekabuddhas do not have a harmonious Sangha when they appear in the world, so they cannot form a Sangha, and therefore are not discussed. In the Abhidharma's discussion, a Bodhisattva who dwells in the holy position alone does not form a Sangha, so they are not mentioned. The Buddha is the Buddha Jewel, not the Sangha, so it is not discussed. Furthermore, in the Śrāvaka vehicle, only the real Dharma merits of the five skandhas (form, feeling, perception, mental formations, consciousness) are taken as the nature of the Sangha Jewel, not the nominally designated person, because the Abhidharma school believes that there is no independent person outside of the five skandhas. Moreover, among the real merits, only the unconditioned merits are the Sangha Jewel, not the conditioned merits, because the conditioned merits cannot be measured. In the teachings of the Tattvasiddhi Śāstra, there are also two types of Sangha: First, the Sangha worthy of offerings, which is similar to the previous one. Second, the Sangha of the Three Refuges, which is roughly the same as before, only taking the Śrāvaka vehicle and not other Sanghas. The difference is that in the Śrāvaka vehicle, the nominally designated practitioners of the four fruits and four paths are the nature of the Sangha Jewel, not the real merits, because it is the nominally designated person who generates merit by receiving offerings. In Mahāyāna Buddhism, generally speaking, the holy assembly of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are all the Sangha Jewel. If we distinguish them, we abandon the Small Vehicle and only take the Bodhisattvas. Among them, the Bodhisattva's Sangha encompasses both the nominally designated person and the real merits, all of which are the Sangha Jewel. The analysis of the nature is roughly like this. Next, we will analyze the virtues of the Sangha. There are two types of virtues: practice and realization. Although there are many virtues, there are mainly three: First, merit; second, wisdom; third, pure retribution. Giving, morality, and patience belong to merit. Prajñā belongs to wisdom. Diligence and Dhyana are both merit and wisdom. Relying on diligence to cultivate giving, morality, patience, the four immeasurables, etc., belongs to merit; generating hearing, thinking, and cultivation belongs to wisdom. Relying on Dhyana to cultivate the four immeasurables, etc., belongs to merit; cultivating skillful contemplation of the five skandhas, twelve āyatanas, and eighteen dhātus, etc., belongs to wisdom. Bodhisattvas achieve eight kinds of excellent retributions, which is the retribution. These detailed analyses are as described in the Bodhisattva-bhūmi of the Yogācārabhūmi Śāstra.
論。行德如是。斷德亦三。所謂煩惱業苦斷也。由前智故能斷煩惱。由前福故能絕諸業。由前凈報能離諸苦。僧德如是。次辨其相。于中開合廣略不定。總唯一僧。或分為二。二有三門。一就位分二。如涅槃說。一假名僧在見道前。未有僧德。假與僧名名假名僧。二真實僧。位分在於見諦已上。內有實德名真實僧。二約境分二。謂事和僧及理和僧。隨有行同名事和僧。證理行同名理和僧。三隨法分二。謂羯磨僧及法輪僧。法別不同泛有三種。一出家眾法。所謂百一羯磨之事。出家比丘四人已上同崇此法名出家眾法。二出家行法。所謂四依。唯出家者所共行之名出家行法。何等為四。所謂比丘盡形乞食。著糞掃衣。于樹下坐。有病服陳棄藥。是為四依。問曰。比丘所受禁戒亦是出家同行之法。何故不名出家行法。偏名四依為出家行法。釋言。戒是比丘正體。故廢不論。四依乃是比丘所行。是以偏說。三道俗通法。所謂坐禪學問觀空斷結。如是一切道俗同行名為通法。三中前二是其僧法。約之辨僧。于彼出家眾法之中四人已上同一界內。許崇不乖名羯磨僧。于彼出家行法之中十方同遵和而不乖名法輪僧。有人說言。四諦之理是其法輪。會諦之解是法輪僧。然彼四諦乃是道俗通行法輪非是出家僧行法輪。若言四諦是僧法輪調
【現代漢語翻譯】 現代漢語譯本 論述行德是這樣的。斷德也有三種，就是斷除煩惱、業和苦。由於前面的智慧，能夠斷除煩惱；由於前面的福報，能夠斷絕各種業；由於前面的清凈果報，能夠遠離各種苦。僧的功德就是這樣。 接下來辨別僧的相狀。其中開合、廣略不定。總的來說只有一個僧，或者分為兩個。分為兩個有三種方式：一是按位次分，如《涅槃經》所說，一是假名僧，在見道之前，還沒有僧的功德，只是假借僧的名義，稱為假名僧；二是真實僧，位次在於見諦以上，內心有真實的功德，稱為真實僧。二是按境界分，分為事和僧和理和僧。隨順行為相同，稱為事和僧；證悟真理、行為相同，稱為理和僧。三是按法分，分為羯磨僧和法輪僧。法的類別不同，大致有三種：一是出家眾法，就是百一羯磨之事。出家比丘四人以上共同遵崇此法，稱為出家眾法。二是出家行法，就是四依。只有出家人才共同修行的，稱為出家行法。什麼是四依呢？就是比丘終身乞食，穿糞掃衣，在樹下坐，有病服用陳棄藥。這就是四依。有人問：比丘所受的禁戒也是出家共同修行的法，為什麼不稱為出家行法，而偏偏稱四依為出家行法呢？解釋說：戒是比丘的正體，所以略而不論。四依是比丘所修行的，所以特別說明。 三是道俗通法，就是坐禪、學問、觀空、斷結。像這樣一切道俗共同修行的，稱為通法。三種法中，前兩種是僧的法。概括起來辨別僧，在出家眾法中，四人以上在同一界內，允許遵崇而不違背，稱為羯磨僧。在出家行法中，十方共同遵行，和合而不違背，稱為法輪僧。有人說，四諦的道理是法輪，領會四諦的解脫是法輪僧。然而四諦是道俗共同修行的法輪，不是出家僧修行的法輪。如果說四諦是僧的法輪，那麼...
【English Translation】 English version The virtue of practice is like this. The virtue of severance is also threefold, namely the severance of afflictions (煩惱, fánnǎo), karma (業, yè), and suffering (苦, kǔ). Due to the preceding wisdom, one can sever afflictions; due to the preceding merit, one can cut off all karmas; due to the preceding pure retribution, one can be free from all sufferings. Such is the virtue of the Sangha (僧, sēng). Next, we distinguish its characteristics. Among them, opening and closing, broad and concise, are not fixed. In general, there is only one Sangha, or it can be divided into two. There are three ways to divide into two: First, according to the position, as the Nirvana Sutra (涅槃經, Nièpán jīng) says, one is the nominal Sangha (假名僧, jiǎmíng sēng), which is before the stage of seeing the path (見道, jiàndào), and does not yet have the virtue of the Sangha. It is given the name of Sangha nominally, hence the name 'nominal Sangha'. The second is the real Sangha (真實僧, zhēnshí sēng), whose position is above seeing the truth (見諦, jiàndì), and has real virtue within, hence the name 'real Sangha'. Second, according to the realm, it is divided into the Sangha of harmony in affairs (事和僧, shì hé sēng) and the Sangha of harmony in principle (理和僧, lǐ hé sēng). Those who have the same practice are called the Sangha of harmony in affairs; those who have the same realization of principle and practice are called the Sangha of harmony in principle. Third, according to the Dharma (法, fǎ), it is divided into the Karma Sangha (羯磨僧, jiémó sēng) and the Dharma Wheel Sangha (法輪僧, fǎlún sēng). The categories of Dharma are different, generally there are three types: First, the Dharma of the monastic community (出家眾法, chūjiā zhòng fǎ), which is the matter of the hundred and one karmas (百一羯磨, bǎiyī jiémó). Monastic Bhikkhus (比丘, bǐqiū) who are four or more in number together uphold this Dharma are called the Dharma of the monastic community. Second, the Dharma of monastic practice (出家行法, chūjiā xíng fǎ), which is the four reliances (四依, sì yī). Only those who have left home practice it together, called the Dharma of monastic practice. What are the four reliances? They are that Bhikkhus beg for food for life, wear discarded rags, sit under trees, and take discarded medicine when sick. These are the four reliances. Someone asks: The precepts (禁戒, jìnjiè) received by Bhikkhus are also the Dharma of common monastic practice, why are they not called the Dharma of monastic practice, but the four reliances are specifically called the Dharma of monastic practice? The explanation is: The precepts are the essence of the Bhikkhu, so they are omitted. The four reliances are what the Bhikkhu practices, so they are specifically mentioned. Third, the common Dharma of monastics and laity (道俗通法, dàosú tōng fǎ), which is meditation (坐禪, zuòchán), learning (學問, xuéwèn), contemplating emptiness (觀空, guānkōng), and severing fetters (斷結, duànjié). Like this, all common practices of monastics and laity are called common Dharma. Among the three types of Dharma, the first two are the Dharma of the Sangha. To summarize and distinguish the Sangha, in the Dharma of the monastic community, four or more people within the same boundary are allowed to uphold without violating, called the Karma Sangha. In the Dharma of monastic practice, all directions commonly follow, harmonizing without violating, called the Dharma Wheel Sangha. Someone says that the principle of the Four Noble Truths (四諦, sìdì) is the Dharma Wheel, and the understanding of the Four Noble Truths is the Dharma Wheel Sangha. However, the Four Noble Truths are the Dharma Wheel practiced by both monastics and laity, not the Dharma Wheel practiced by the monastic Sangha. If it is said that the Four Noble Truths are the Dharma Wheel of the Sangha, then...
達破僧說相似語。應說五諦。以何義故宣說五邪。以說五邪為相似故。明知不用四諦之理為僧法輪。又復若以會諦之解為法輪僧者。在家之中三果聖人皆會諦理。應名為僧。彼非僧故。明知不以會諦之解為法輪僧。以此推之。但令出家莫問凡聖同遵四依情無乖異。斯皆名為法輪僧也。法輪無漏同異難分。今此具以四句辨之。何等為四。一法輪僧而非無漏。謂出家凡夫。同遵四依故名法輪。未有聖德故非無漏。二是無漏非法輪僧。謂在家聖人。內具聖德故名無漏。不行四依故非法輪。三亦法輪亦是無漏。謂出家聖人。遵行四依故是法輪。內具聖德故是無漏。四非法輪亦非無漏。謂在家凡夫。不行四依故非法輪。不具聖德故非無漏。以此推之法輪無漏同異可知。不得唯將無漏聖人為法輪僧。上來三門分僧為二。或說為三。于中亦有三門差別。一就位分三。一假名僧位在外凡。未有僧德。假與僧名名假名僧。二清凈僧位在內凡。三真實僧位在於見道已上。內具真德名真實僧。二就行分三。如涅槃說。一破戒雜。身雖持戒慎過不犯與破戒者共同止住布薩說戒。二愚癡僧。身雖持戒見己弟子有所毀犯令悔除。見他有犯默而不舉。三清凈僧。身自持戒見他有犯能教誨除。三大小分三。所謂聲聞緣覺菩薩。故經說言。僧者謂三乘眾。
【現代漢語翻譯】 現代漢語譯本 達破僧說相似語。應該宣說五諦（五種真理），因為什麼緣故卻宣說五邪（五種邪見）呢？因為宣說五邪是相似的緣故。這清楚地表明，不以四諦（四種真理）的道理作為僧團的法輪。又如果以領會真諦的理解作為法輪僧團，那麼在家居士中的三果聖人也都領會真諦的道理，應該也被稱為僧。但他們不是僧，這清楚地表明，不以領會真諦的理解作為法輪僧團。由此推斷，只要是出家人，不論凡夫還是聖人，都共同遵守四依（四種依靠），情志沒有乖違差異，這些都可以稱為法輪僧。法輪和無漏，相同和不同難以區分，現在用四句來辨別它們。哪四句呢？一是法輪僧而不是無漏，指的就是出家的凡夫。因為共同遵守四依，所以稱為法輪，但還沒有聖人的德行，所以不是無漏。二是無漏但不是法輪僧，指的就是在家的聖人。內在具有聖人的德行，所以稱為無漏，但不奉行四依，所以不是法輪。三是既是法輪也是無漏，指的就是出家的聖人。因為遵守奉行四依，所以是法輪，內在具有聖人的德行，所以是無漏。四是既不是法輪也不是無漏，指的就是在家的凡夫。不奉行四依，所以不是法輪，不具有聖人的德行，所以不是無漏。由此推斷，法輪和無漏的相同和不同就可以知道了。不能只將無漏的聖人作為法輪僧。 上面三個方面，將僧團分為兩種，或者說分為三種。其中也有三個方面的差別。一是就位次來分三種。一是假名僧，位次在外凡，還沒有僧團的德行，只是假借僧的名字，稱為假名僧。二是清凈僧，位次在內凡。三是真實僧，位次在於見道以上，內在具有真實的德行，稱為真實僧。二是就行持來分三種。如《涅槃經》所說。一是破戒雜僧，自身雖然持戒，謹慎不犯過錯，但與破戒的人共同居住，一起參加布薩和說戒。二是愚癡僧，自身雖然持戒，看到自己的弟子有毀犯行為，就讓他們懺悔改正；看到別人有犯戒行為，就沉默不舉發。三是清凈僧，自身持戒清凈，看到別人有犯戒行為，能夠教導他們懺悔改正。三是大小來分三種，就是所謂的聲聞、緣覺、菩薩。所以經中說，僧，指的是三乘的僧眾。
【English Translation】 English version Those who destroy the Sangha speak similar words. They should explain the Five Truths (Pañca-satya), but for what reason do they proclaim the Five Evils (Pañca-mithyā)? Because proclaiming the Five Evils is similar [to the truth]. This clearly shows that they do not use the principles of the Four Noble Truths (Catur-ārya-satya) as the Dharma wheel of the Sangha. Furthermore, if understanding the Truths is considered the Dharma wheel of the Sangha, then even the Anāgāmins (third-stage noble beings) among laypeople understand the Truths and should be called Sangha. But they are not Sangha, which clearly shows that understanding the Truths is not the Dharma wheel of the Sangha. From this, we can infer that as long as one is a monastic, whether an ordinary person or a sage, and they all follow the Four Refuges (Catuḥ-pratisaraṇa) without any deviation in their intentions, they can be called the Dharma wheel Sangha. The Dharma wheel and the unconditioned (anāsrava) are difficult to distinguish in terms of similarities and differences. Now, I will use four statements to differentiate them. What are the four? First, the Dharma wheel Sangha but not unconditioned, refers to ordinary monastics. Because they follow the Four Refuges together, they are called the Dharma wheel, but they do not yet have the virtues of a sage, so they are not unconditioned. Second, unconditioned but not the Dharma wheel Sangha, refers to lay sages. They possess the virtues of a sage internally, so they are called unconditioned, but they do not practice the Four Refuges, so they are not the Dharma wheel. Third, both the Dharma wheel and unconditioned, refers to monastic sages. Because they follow and practice the Four Refuges, they are the Dharma wheel, and they possess the virtues of a sage internally, so they are unconditioned. Fourth, neither the Dharma wheel nor unconditioned, refers to ordinary laypeople. They do not practice the Four Refuges, so they are not the Dharma wheel, and they do not possess the virtues of a sage, so they are not unconditioned. From this, we can infer that the similarities and differences between the Dharma wheel and the unconditioned can be known. One should not only consider unconditioned sages as the Dharma wheel Sangha. The above three aspects divide the Sangha into two or three categories. Among them, there are also three differences. First, dividing into three based on position. First, the nominal Sangha (Prajñapti-saṃgha), whose position is in the outer ordinary level (bāhya-pṛthag-jana), does not yet have the virtues of the Sangha, and is only nominally called Sangha, hence the name nominal Sangha. Second, the pure Sangha (Viśuddha-saṃgha), whose position is in the inner ordinary level (ābhyantara-pṛthag-jana). Third, the real Sangha (Satya-saṃgha), whose position is above the path of seeing (darśana-mārga), possesses real virtues internally, hence the name real Sangha. Second, dividing into three based on practice. As the Nirvana Sutra says. First, the defiled and mixed Sangha (Duḥśīla-miśra-saṃgha), although they themselves uphold the precepts and are careful not to commit transgressions, they live and participate in Uposatha (布薩) and recitation of precepts (prātimokṣa) with those who have broken the precepts. Second, the ignorant Sangha (Mūḍha-saṃgha), although they themselves uphold the precepts, when they see their disciples committing offenses, they allow them to repent and correct themselves; when they see others committing offenses, they remain silent and do not report them. Third, the pure Sangha (Viśuddha-saṃgha), they themselves uphold the precepts purely, and when they see others committing offenses, they can teach them to repent and correct themselves. Third, dividing into three based on size, namely the Śrāvakas (聲聞), Pratyekabuddhas (緣覺), and Bodhisattvas (菩薩). Therefore, the sutra says, 'Sangha refers to the assembly of the Three Vehicles (Triyāna).'
或分為四。如大智論說。一啞羊僧。愚癡比丘不識善惡持犯輕重。隨所犯罪不知悔除。猶如啞羊至死無聲。名啞羊僧。二無羞僧。雖知善惡持犯輕重內無羞恥。故為毀犯。三有羞僧。識知善惡持犯輕重內懷羞恥。慎過不犯。四真實僧。內具聖德。或分為五。如律毗婆沙說。一群僧。與前四中啞羊相似。二無慚僧。與前四中無羞相似。三別眾僧。身雖不犯而不和布薩說戒。四清凈僧。與前四中有差相似。五者實僧。與前四中真實相似。若復廣分僧有無量。如毗曇中說十四賢聖。成實宣說二十七賢。大乘宣說四十一賢。謂十住．十行．十回向．十地。合為四十。加一等覺為四十一。若通十信有五十一。此等如后賢聖章中具廣分別。別相三寶辨之粗爾。
一體如何。于中分別略有三義。一就事論。就佛體上隨義分三。覺照義邊說為佛寶。即彼佛德有可軌義說為法寶。違諍過盡說為僧寶。此三義別德體不殊。故名一體。此之一義毗曇成實大乘法中齊具有之。不偏在大。二就破相空理以論三寶。事別體空不殊。故名一體。亦名同體。此義唯在大乘。成實毗曇中無彼宗不說法體空故。三就實論一。三寶雖別莫不皆用實性為體。于中辨一隨法不定。若就涅槃開出三寶三寶即於一大涅槃名為一體。故涅槃云。我示三事即是涅槃。
【現代漢語翻譯】 現代漢語譯本 或者可以分為四種。如《大智論》（Mahaprajnaparamita-sastra，解釋般若波羅蜜多的論著）所說：第一種是啞羊僧。愚癡的比丘（bhiksu，佛教出家男眾）不辨識善惡、持戒與犯戒的輕重，隨所犯之罪不知懺悔消除，猶如啞羊至死無聲，名為啞羊僧。第二種是無羞僧。雖然知道善惡、持戒與犯戒的輕重，但內心沒有羞恥之心，所以故意違犯。第三種是有羞僧。認識並知道善惡、持戒與犯戒的輕重，內心懷有羞恥之心，謹慎小心不犯戒。第四種是真實僧。內心具有聖人的德行。 或者可以分為五種。如《律毗婆沙》（Vinaya-vibhasa，對戒律的解釋）所說：第一種是群僧。與前面四種中的啞羊僧相似。第二種是無慚僧。與前面四種中的無羞僧相似。第三種是別眾僧。自身雖然沒有犯戒，但不參與和合布薩（uposatha，每半月舉行的誦戒儀式）說戒。第四種是清凈僧。與前面四種中的有羞僧有些相似。第五種是實僧。與前面四種中的真實僧相似。如果再廣泛地劃分，僧的種類有無量多種。如《毗曇》（Abhidharma，論藏）中說有十四賢聖，成實宗宣說有二十七賢，大乘宣說有四十一賢，即十住（dasabhumi）、十行（dasa-carya）、十回向（dasa-parinama）、十地（dasa-bhumi），合為四十，加上一等覺（samyaksambuddha）為四十一。如果算上十信（dasa-sraddha）則有五十一位。這些內容將在後面的賢聖章中詳細分別。以上是對別相三寶的粗略辨析。
一體是如何的呢？其中分別略有三種含義：第一，就事相上來說。就佛的本體上，隨著意義分為三：覺悟照耀的意義方面，稱為佛寶。佛的功德具有可作為軌範的意義，稱為法寶。遠離諍訟過失，稱為僧寶。這三種意義不同，但功德本體沒有差別，所以名為一體。這一個意義在《毗曇》（Abhidharma，論藏）、《成實論》（Satyasiddhi-sastra）和大乘佛法中都具備，不偏在大乘。第二，就破除事相的空性道理來論三寶。事相上有所區別，但本體空性沒有差別，所以名為一體，也名同體。這個意義唯獨在大乘中有，成實宗和《毗曇》（Abhidharma，論藏）中沒有這種說法，因為他們不說法體是空性的。第三，就真實性來論一體。三寶雖然有區別，但無不都是以實性為本體。其中辨別一體隨著所依據的法而不同。如果就《涅槃經》（Nirvana Sutra）開出三寶，三寶就在一大涅槃中名為一體。所以《涅槃經》（Nirvana Sutra）說：『我所示現的三事就是涅槃。』
【English Translation】 English version Or it can be divided into four categories. As stated in the Mahaprajnaparamita-sastra (a treatise explaining the Perfection of Wisdom): The first is the 'mute sheep Sangha'. Foolish bhiksus (Buddhist monks) do not discern between good and evil, the weight of upholding or breaking precepts, and do not know to repent and eliminate the offenses they commit, like a mute sheep that makes no sound until death, hence the name 'mute sheep Sangha'. The second is the 'shameless Sangha'. Although they know the difference between good and evil, the weight of upholding or breaking precepts, they have no shame in their hearts and deliberately violate them. The third is the 'shameful Sangha'. They recognize and know the difference between good and evil, the weight of upholding or breaking precepts, and have shame in their hearts, carefully avoiding violations. The fourth is the 'true Sangha'. They possess the virtues of a sage within. Or it can be divided into five categories. As stated in the Vinaya-vibhasa (commentary on the Vinaya): The first is the 'group Sangha', similar to the 'mute sheep Sangha' among the previous four. The second is the 'unashamed Sangha', similar to the 'shameless Sangha' among the previous four. The third is the 'separate assembly Sangha'. Although they do not violate precepts themselves, they do not participate in the harmonious uposatha (bi-monthly recitation of precepts) and the declaration of precepts. The fourth is the 'pure Sangha', somewhat similar to the 'shameful Sangha' among the previous four. The fifth is the 'real Sangha', similar to the 'true Sangha' among the previous four. If we divide them more broadly, there are countless types of Sangha. As stated in the Abhidharma (collection of philosophical texts), there are fourteen sages; the Satyasiddhi-sastra proclaims twenty-seven sages; and the Mahayana proclaims forty-one sages, namely the ten abodes (dasabhumi), ten practices (dasa-carya), ten dedications (dasa-parinama), and ten grounds (dasa-bhumi), totaling forty, plus one perfect enlightenment (samyaksambuddha) making forty-one. If we include the ten faiths (dasa-sraddha), there are fifty-one. These will be discussed in detail in the chapter on sages later. The above is a rough analysis of the differentiated Three Jewels.
What is the 'One Body'? There are roughly three meanings to distinguish within it: First, from the perspective of phenomena. Based on the essence of the Buddha, it is divided into three according to meaning: the aspect of enlightenment and illumination is called the Buddha Jewel. The Buddha's virtues, having the meaning of being a model, are called the Dharma Jewel. Being free from disputes and faults is called the Sangha Jewel. These three meanings are different, but the essence of virtue is not different, so it is called 'One Body'. This meaning is present in the Abhidharma, Satyasiddhi-sastra, and Mahayana teachings, not exclusively in Mahayana. Second, from the perspective of the principle of emptiness that breaks through phenomena, to discuss the Three Jewels. The phenomena are different, but the essence of emptiness is not different, so it is called 'One Body', also called 'Same Body'. This meaning is only in Mahayana; the Satyasiddhi-sastra and Abhidharma do not have this teaching because they do not teach that the essence of Dharma is empty. Third, to discuss the 'One Body' from the perspective of reality. Although the Three Jewels are different, they all take reality as their essence. The distinction of 'One Body' varies depending on the Dharma it is based on. If the Three Jewels are revealed from the Nirvana Sutra, the Three Jewels are called 'One Body' within the great Nirvana. Therefore, the Nirvana Sutra says: 'The three things I show are Nirvana.'
若就性以辨三寶。三寶即性名為一體。故涅槃云。如是三歸即是我性。若就真諦以分三寶。三寶即真名為一體。故涅槃云。若能觀三寶常住同真諦。我性佛性無二無別。若就常義以辨三寶。三寶即常名為一體。故經說言。我曾不說佛法聖僧有差別相。唯說常恒無有變易無差別耳。若就不二法門以辨三。三即不二名為一體。故經說言。佛即是法。法即是僧。此之三寶皆無為相。與虛空等。一切法亦爾。斯乃一切法界門中隨就何法辨一皆爾。一體三寶辨之既然。諸法一體類皆像此。此之一義局在大乘。小乘中無。一體三寶辨之略爾。
住持云何。小乘法中泥龕木像為住持佛。綿素竹帛為住持法。凡夫比丘為住持僧。大乘法中住持有二。一化用住持。二實德住持。言化用者。諸佛如來大悲作用充遍法界。八相成道為住持佛。隨化所說一切言教流佈益世為住持法。依法化成三乘諸眾為住持僧。又復諸佛雖得涅槃畢竟不捨菩薩所行。常能示為菩薩聲聞緣覺等事。此亦名為住持僧也。化用如是。實德云何。諸佛如來法身常住為住持佛。法性常恒為住持法。諸佛如來僧行不滅為住持僧。住持三寶辨之粗爾(此二門竟)。
次明三寶次第之義。次第不同。略有三義。一起化次第。先明佛寶。次法后僧。佛為化本。故先明之
【現代漢語翻譯】 現代漢語譯本 若從『性』（自性）的角度來辨析三寶（佛寶、法寶、僧寶），三寶即是『性』，其名稱為一體。所以《涅槃經》說：『如此三歸依即是我的自性。』若從真諦（真實不虛的道理）的角度來區分三寶，三寶即是真諦，其名稱為一體。所以《涅槃經》說：『若能觀察三寶常住，與真諦相同，我的自性與佛性沒有兩樣，沒有差別。』若從常義（永恒不變的意義）的角度來辨析三寶，三寶即是常，其名稱為一體。所以經中說：『我從未說過佛、法、聖僧之間有差別相，只是說它們是常恒不變，沒有差別的。』若從不二法門（超越對立的修行方法）的角度來辨析三，三即是不二，其名稱為一體。所以經中說：『佛即是法，法即是僧。這三寶都是無為之相，與虛空相等，一切法也是如此。』這乃是一切法界門中，無論從哪個法來辨析，都是如此。一體三寶的辨析既然如此，諸法一體的道理也與此類似。這一意義侷限於大乘佛教，小乘佛教中沒有。一體三寶的辨析大致如此。
什麼是住持（維持、保持）？小乘佛教中，泥塑佛像、木雕佛像為住持佛，綿布、素絹、竹簡、帛書為住持法，凡夫比丘為住持僧。大乘佛教中，住持有兩種：一是化用住持，二是實德住持。所謂化用，是指諸佛如來大悲願力的作用遍佈法界，八相成道（佛陀一生經歷的八個重要階段）為住持佛，隨順教化所說的一切言教流傳於世，利益眾生為住持法，依佛法教化成就的三乘（聲聞乘、緣覺乘、菩薩乘）諸眾為住持僧。而且諸佛雖然證得涅槃，但終究不捨棄菩薩所行，常常示現為菩薩、聲聞、緣覺等形象，這也稱為住持僧。化用住持是這樣的。什麼是實德住持？諸佛如來的法身常住為住持佛，法性常恒為住持法，諸佛如來的僧行不滅為住持僧。住持三寶的辨析大致如此（這兩門辨析結束）。
接下來闡明三寶的次第（順序）之義。次第不同，大致有三種意義。一是起化次第（教化眾生的順序），先闡明佛寶，其次是法寶，最後是僧寶。佛是教化的根本，所以先闡明佛寶。
【English Translation】 English version If we distinguish the Three Jewels (Buddha Jewel, Dharma Jewel, Sangha Jewel) based on 'nature' (self-nature), the Three Jewels are 'nature,' and their names are one entity. Therefore, the Nirvana Sutra says, 'Such Three Refuges are my self-nature.' If we distinguish the Three Jewels based on the ultimate truth (the real and unwavering principle), the Three Jewels are the ultimate truth, and their names are one entity. Therefore, the Nirvana Sutra says, 'If one can observe that the Three Jewels are permanent and dwell in the same ultimate truth, my self-nature and Buddha-nature are not two, without difference.' If we distinguish the Three Jewels based on the meaning of permanence, the Three Jewels are permanence, and their names are one entity. Therefore, the sutra says, 'I have never said that there are differences between the Buddha, the Dharma, and the Holy Sangha, but only that they are constant, unchanging, and without difference.' If we distinguish the Three Jewels based on the non-dual Dharma gate (a practice method that transcends duality), the three are non-dual, and their names are one entity. Therefore, the sutra says, 'The Buddha is the Dharma, and the Dharma is the Sangha. These Three Jewels are all of the nature of non-action, equal to emptiness, and so are all dharmas.' This is because in all Dharma realms, no matter which Dharma is distinguished, it is the same. Since the distinction of the Three Jewels as one entity is like this, the principle of all dharmas being one entity is similar to this. This meaning is limited to Mahayana Buddhism and is not found in Theravada Buddhism. The distinction of the Three Jewels as one entity is roughly like this.
What is 'upholding' (maintaining, preserving)? In Theravada Buddhism, clay Buddha statues and wooden Buddha images are the upholding Buddha, cotton cloth, plain silk, bamboo slips, and silk books are the upholding Dharma, and ordinary monks are the upholding Sangha. In Mahayana Buddhism, there are two types of upholding: one is transformative upholding, and the other is substantial virtue upholding. Transformative upholding refers to the function of the great compassion of all Buddhas and Tathagatas pervading the Dharma realm, the eight stages of enlightenment (Buddha's life experiences) are the upholding Buddha, all the teachings spoken in accordance with the transformation flow into the world, benefiting sentient beings are the upholding Dharma, and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of all beings who are transformed by the Dharma are the upholding Sangha. Moreover, although all Buddhas attain Nirvana, they ultimately do not abandon the practices of Bodhisattvas, and they often manifest as Bodhisattvas, Śrāvakas, Pratyekabuddhas, etc. This is also called the upholding Sangha. Transformative upholding is like this. What is substantial virtue upholding? The Dharmakaya (Dharma body) of all Buddhas and Tathagatas is the upholding Buddha, the Dharma-nature is constant and unchanging is the upholding Dharma, and the Sangha practices of all Buddhas and Tathagatas are indestructible is the upholding Sangha. The distinction of the upholding Three Jewels is roughly like this (these two distinctions are finished).
Next, we explain the meaning of the order of the Three Jewels. The order is different, and there are roughly three meanings. The first is the order of transformation (the order of teaching sentient beings), first explaining the Buddha Jewel, then the Dharma Jewel, and finally the Sangha Jewel. The Buddha is the root of transformation, so the Buddha Jewel is explained first.
。由佛起說。故次明法。依法化成三乘諸眾。故后明僧。二化益次第。亦先明佛次法后僧。先明佛寶化人生信。次明法寶變化人生解。后明僧寶。人起行化令供養起福行故。又欲令人學之行故。三修成次第。或先明法次僧后佛。或先明僧次法后佛。于中若以行儀為法先明法寶。依法集起僧寶行德故。次明僧。僧行成滿便得成佛故。后明佛。若就理性以為法寶則先明僧。僧行成就便證法性故。次明法。證法窮滿便得成佛故。后明佛。所歸如是。
第三門中別明能歸。于中有二。一明歸相。二辨歸意。歸相有三。一異相歸依。于彼外相佛法僧中歸心憑伏名異相歸依。二自德歸依。於己當來三寶功德起心歸趣名自德歸依。三自實歸依。如涅槃說。三歸真性是己自實。舍彼異求歸趣自實三寶真性名自實歸依。歸相如是(此一門竟)。
次辨歸意。異相歸依所為有三。一為離故歸。為離生死惡不善故。故涅槃云。一切眾生怖畏生死惡獵師故求三歸依。勝鬘亦云。聲聞辟支以怖畏故依于如來。二為得故歸。為得樂果及善法故。三為益故歸。為依三寶利眾生故。自德歸依所為亦三。一為離故歸。為離生死惡不善故。二為得故歸。為得出世涅槃道故。三為益故歸。為求當果利眾生故。自實歸依所為亦三。一為離故歸。為離
【現代漢語翻譯】 現代漢語譯本：從佛開始講述，因此接下來闡明法。依靠法來化度成就聲聞乘、緣覺乘和菩薩乘這三乘的眾生，所以最後闡明僧。二寶化益的次第，也是先闡明佛，然後是法，最後是僧。先闡明佛寶，使人生起信心；其次闡明法寶，使人生起理解；最後闡明僧寶，使人開始修行化度，從而使供養者獲得福報。又希望人們學習修行。三寶修成的次第，或者先闡明法，然後是僧，最後是佛；或者先闡明僧，然後是法，最後是佛。其中，如果以行儀作為法，則先闡明法寶，依靠法來聚集僧寶的修行功德，所以其次闡明僧。僧的修行圓滿，便能成就佛果，所以最後闡明佛。如果就理性而言，以理性作為法寶，那麼先闡明僧，僧的修行成就，便能證得法性，所以其次闡明法。證得法性圓滿，便能成就佛果，所以最後闡明佛。所歸依的次第就是這樣。
第三個方面，分別闡明能歸依者。其中有兩點：一是闡明歸依的相狀，二是辨別歸依的意義。歸依的相狀有三種：一是異相歸依，在外在的佛（Buddha，覺悟者）、法（Dharma，佛法）和僧（Sangha，僧團）中歸心依靠，稱為異相歸依。二是自德歸依，對於自己未來三寶的功德生起歸向之心，稱為自德歸依。三是自實歸依，如《涅槃經》所說，三歸的真性是自己本有的真實，捨棄向外尋求，歸向自己本有的真實三寶真性，稱為自實歸依。歸依的相狀就是這樣（這一方面結束）。
接下來辨別歸依的意義。異相歸依的目的有三個：一是為遠離而歸依，爲了遠離生死、罪惡和不善。所以《涅槃經》說：『一切眾生因為害怕生死惡獵師，所以尋求三歸依。』《勝鬘經》也說：『聲聞（Śrāvaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺）因為怖畏的緣故，依于如來（Tathāgata，佛的稱號之一）。』二是為獲得而歸依，爲了獲得快樂的果報和善法。三是爲了利益而歸依，爲了依靠三寶來利益眾生。自德歸依的目的也有三個：一是為遠離而歸依，爲了遠離生死、罪惡和不善。二是為獲得而歸依，爲了獲得出世間的涅槃（Nirvana，寂滅）之道。三是爲了利益而歸依，爲了求得當來的果報，利益眾生。自實歸依的目的也有三個：一是為遠離而歸依，爲了遠離
【English Translation】 English version: Starting with the Buddha, hence next explaining the Dharma. Relying on the Dharma to transform and accomplish the beings of the Three Vehicles – Śrāvakayāna (the Vehicle of Hearers), Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and Bodhisattvayāna (the Vehicle of Bodhisattvas) – therefore, finally explaining the Sangha. The order of the Two Jewels' transformation and benefit is also first explaining the Buddha, then the Dharma, and lastly the Sangha. First explaining the Buddha Jewel, causing people to generate faith; secondly explaining the Dharma Jewel, causing people to generate understanding; lastly explaining the Sangha Jewel, causing people to begin practicing transformation, thereby causing those who make offerings to obtain blessings. Furthermore, it is to encourage people to learn and practice. The order of the Three Jewels' accomplishment through cultivation is either first explaining the Dharma, then the Sangha, and lastly the Buddha; or first explaining the Sangha, then the Dharma, and lastly the Buddha. Among these, if taking conduct and rituals as the Dharma, then first explaining the Dharma Jewel, relying on the Dharma to gather the Sangha Jewel's merits of practice, so next explaining the Sangha. The Sangha's practice being fulfilled, one can then accomplish Buddhahood, so lastly explaining the Buddha. If, in terms of principle, taking principle as the Dharma Jewel, then first explaining the Sangha, the Sangha's practice being accomplished, one can then realize the Dharma-nature, so next explaining the Dharma. Realizing the Dharma to its fullest extent, one can then accomplish Buddhahood, so lastly explaining the Buddha. The order of what to take refuge in is thus.
In the third aspect, separately explaining those who can take refuge. Within this, there are two points: one is explaining the appearance of taking refuge, and the other is distinguishing the meaning of taking refuge. The appearances of taking refuge are of three types: one is taking refuge in a different aspect, in the external Buddha (Buddha, the Awakened One), Dharma (Dharma, the teachings), and Sangha (Sangha, the monastic community), with a heart of reliance and submission, this is called taking refuge in a different aspect. The second is taking refuge in one's own virtue, towards one's own future merits of the Three Jewels, generating a heart of inclination, this is called taking refuge in one's own virtue. The third is taking refuge in one's own reality, as the Nirvana Sutra says, the true nature of the Three Refuges is one's own inherent reality, abandoning seeking externally, taking refuge in one's own inherent true nature of the Three Jewels, this is called taking refuge in one's own reality. The appearances of taking refuge are thus (this aspect ends).
Next, distinguishing the meaning of taking refuge. The purposes of taking refuge in a different aspect are three: one is taking refuge for the sake of separation, in order to separate from birth and death, evil, and unwholesome things. Therefore, the Nirvana Sutra says: 'All beings, because they fear the evil hunter of birth and death, seek the Three Refuges.' The Śrīmālādevī Siṃhanāda Sūtra also says: 'Śrāvakas (Śrāvaka, Hearers of the Dharma) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), because of fear, rely on the Tathāgata (Tathāgata, one of the titles of the Buddha).' The second is taking refuge for the sake of attainment, in order to attain the fruits of happiness and wholesome Dharma. The third is taking refuge for the sake of benefit, in order to rely on the Three Jewels to benefit sentient beings. The purposes of taking refuge in one's own virtue are also three: one is taking refuge for the sake of separation, in order to separate from birth and death, evil, and unwholesome things. The second is taking refuge for the sake of attainment, in order to attain the transcendental path of Nirvana (Nirvana, extinction). The third is taking refuge for the sake of benefit, in order to seek future rewards and benefit sentient beings. The purposes of taking refuge in one's own reality are also three: one is taking refuge for the sake of separation, in order to separate from
妄想虛偽法。故二為得故歸。為證自性如實法故。三為益故歸。為證自實化眾生故。三歸之義厥趣粗爾。
三學義五門分別(釋名定體一 辨相二 就位分別三 攝相四 對治五)
第一釋名。言三學者。一增戒學。二增定學。亦名增意亦名增心。三增慧學。防禁名戒。澄靜曰定。定神內靜故複名意亦名為心。觀達稱慧。於此三中進習稱學。學進名增。名義如此。問曰。是中何者學體。釋言。能學以心為體。若論所學用戒定慧三行為體。問曰。三學為局在因。為當通果。釋言。學心局唯在因。果德窮滿學心停息。是故經中說為無學。若論所學通因及果。問曰。果中名為無學。云何學行得通於果。釋言。果中戒定慧等由學成故。亦名為學(此一門竟)。
次辨其相。戒學有三。一律儀戒。二攝善戒。三攝生戒。此義如后三聚戒中具廣分別。定學亦三。一有覺有觀。謂欲界定乃至初禪。問曰。欲界云何有定。釋言。毗曇不說有定。大乘成實宣說有之。成實宣說如電三昧為欲界定。龍樹宣說欲界禪定佛常住之。不如電光暫現而已。二無覺有觀。謂中間禪。于初禪上二禪定下除覺觀在名為中間。三無覺無觀。謂三禪上乃至非想。此義如后八禪章中具廣分別。慧學有三。謂聞思修。此義如下三慧章中具廣分別
【現代漢語翻譯】 現代漢語譯本： 虛妄顛倒的法。所以爲了獲得（涅槃）的緣故而皈依（佛、法、僧）。爲了證得自性如實之法，所以爲了利益（眾生）的緣故而皈依（佛、法、僧）。三皈依的意義大概如此。
三學義，從五個方面分別解釋：（一、解釋名稱，確定體性；二、辨別相狀；三、就修行階段分別；四、總括相狀；五、對治煩惱）
第一，解釋名稱。所說的『三學』是：一、增上戒學；二、增上定學，也叫增上意學，也叫增上心學；三、增上慧學。防非止惡叫做『戒』，澄澈安靜叫做『定』，安定精神，內心平靜，所以又叫做『意』，也叫做『心』。觀照通達叫做『慧』。在這三者之中，進修學習叫做『學』，學習進步叫做『增上』。名稱和意義就是這樣。有人問：這三學中，哪個是學的本體？回答說：能學的心是本體。如果說所學的內容，那麼戒、定、慧這三種行為是本體。有人問：三學是隻侷限於因地（修行階段），還是也包括果地（證悟階段）？回答說：學心只侷限於因地，果地的功德圓滿，學心就停止了。所以經典中說為『無學』。如果說所學的內容，那麼就包括因地和果地。有人問：果地中名為『無學』，為什麼學行又能通於果地呢？回答說：果地中的戒、定、慧等，因為是由學習而成就的，所以也叫做『學』。（第一門解釋完畢）
其次，辨別它們的相狀。戒學有三種：一、律儀戒；二、攝善戒；三、饒益有情戒。這些意義在後面的三聚戒中會詳細分別。定學也有三種：一、有覺有觀（指粗細的思惟），指欲界定乃至初禪。有人問：欲界怎麼會有定呢？回答說：毗曇宗（Sarvastivada）不承認有定，大乘成實宗（Satya-siddhi-ka）宣說有定。成實宗宣說如電三昧（Vidyut-samadhi）為欲界定。龍樹（Nagarjuna）宣說欲界禪定佛（Buddha）常住其中，不像閃電一樣短暫出現。二、無覺有觀，指中間禪。在初禪之上，二禪定之下，去除覺觀，就叫做中間禪。三、無覺無觀，指三禪之上乃至非想非非想處定。這些意義在後面的八禪章中會詳細分別。慧學有三種：聞慧、思慧、修慧。這些意義在下面的三慧章中會詳細分別。
【English Translation】 English version: Delusional and false dharmas. Therefore, one takes refuge (in the Buddha, Dharma, and Sangha) in order to attain (Nirvana). In order to realize the Dharma of self-nature as it truly is, one takes refuge (in the Buddha, Dharma, and Sangha) for the sake of benefiting (sentient beings). The meaning of the Three Refuges is roughly like this.
The meaning of the Three Learnings is explained from five aspects: (1. Explaining the names and determining the essence; 2. Distinguishing the characteristics; 3. Differentiating based on the stages of practice; 4. Summarizing the characteristics; 5. Counteracting afflictions)
First, explaining the names. The 'Three Learnings' are: 1. Increased Discipline Learning (Adhisila-siksa); 2. Increased Concentration Learning (Adhicitta-siksa), also called Increased Intent Learning, also called Increased Mind Learning; 3. Increased Wisdom Learning (Adhiprajna-siksa). Preventing wrongdoing is called 'Discipline (Sila)', clear and quiet is called 'Concentration (Samadhi)', stabilizing the spirit and calming the mind, so it is also called 'Intent (Citta)', and also called 'Mind (Citta)'. Observing and understanding is called 'Wisdom (Prajna)'. Among these three, advancing in learning is called 'Learning (Siksa)', and progress in learning is called 'Increased (Adhi)'. The names and meanings are like this. Someone asks: Among these three learnings, which is the essence of learning? The answer is: The mind that is able to learn is the essence. If we talk about what is learned, then the three actions of Discipline, Concentration, and Wisdom are the essence. Someone asks: Are the Three Learnings limited to the causal ground (stage of practice), or do they also include the resultant ground (stage of enlightenment)? The answer is: The learning mind is only limited to the causal ground. When the merits of the resultant ground are complete, the learning mind ceases. Therefore, it is said in the scriptures to be 'No-Learning (Asaiksa)'. If we talk about what is learned, then it includes both the causal ground and the resultant ground. Someone asks: In the resultant ground, it is called 'No-Learning', why can the practice of learning also extend to the resultant ground? The answer is: The Discipline, Concentration, Wisdom, etc. in the resultant ground are also called 'Learning' because they are achieved through learning. (End of the first section)
Next, distinguishing their characteristics. There are three types of Discipline Learning: 1. Restraint Discipline (Pratimoksa-sila); 2. Gathering Good Dharmas Discipline (Kusala-dharma-samgraha-sila); 3. Benefiting Sentient Beings Discipline (Sattvartha-kriya-sila). These meanings will be explained in detail in the following section on the Three Aggregates of Discipline. There are also three types of Concentration Learning: 1. With Initial Application and Sustained Application (Vitarka-vicara), referring to the desire realm concentration up to the first Dhyana (meditative state). Someone asks: How can there be concentration in the desire realm? The answer is: The Sarvastivada (Vaibhasika) school does not acknowledge concentration, but the Mahayana Satyasiddhi school declares that there is. The Satyasiddhi school declares that the Lightning Samadhi (Vidyut-samadhi) is the desire realm concentration. Nagarjuna (Nagarjuna) declares that the Buddha (Buddha) constantly abides in the desire realm meditation, not just appearing briefly like lightning. 2. Without Initial Application but with Sustained Application, referring to the intermediate Dhyana. Above the first Dhyana and below the second Dhyana, removing initial application and sustained application is called intermediate Dhyana. 3. Without Initial Application and without Sustained Application, referring to the third Dhyana and above, up to the state of Neither Perception nor Non-Perception. These meanings will be explained in detail in the following chapter on the Eight Dhyanas. There are three types of Wisdom Learning: Hearing Wisdom (Srutamayaprajna), Thinking Wisdom (Cintamayaprajna), and Cultivation Wisdom (Bhavanamayaprajna). These meanings will be explained in detail in the following chapter on the Three Wisdoms.
(此二門竟)。
次就位論。三學之行遍通始終。隨位真分非無差異。異相如何。小乘法中義別有二。一義分別五停心觀。總別念處未得定水。修習戒品。燸等四心已得定水。修習定品。見諦已上修習慧品。第二義者始從內凡漸學戒行。至初果時戒行成就。以得聖戒不可壞故。斯陀行去漸學定品。至那含果定行成就。那含金剛漸學慧品。究竟盡智無生智時慧行成就。大乘法中亦有兩義。一義分別凈行賢首修習戒品。種性解行修習定品。初地已上同修慧品。第二義者始從世間漸學戒行。至離垢地戒行成就。故地持中無離垢地為增上戒住。三地方便漸學定品。住三地時定行成就。故地持中宣說三地為增上意住。相續解脫說為定凈。四地已上漸學慧品。至第十地慧行成就。故彼相續解脫經中說四地上以為慧凈。位分如是(此三門竟)。
次辨攝相。于中有四。第一約對五分法身共相收攝。二約六波羅蜜共相收攝。三對七凈共相收攝。四約八正共相收攝。五分身者。所謂戒身．定身．慧身．解脫身．解脫知見身．是其五也。此五種中戒身是戒。定身是定慧。及知見是其慧學。解脫一身諸論不同。若依成實體是慧學。彼宗解脫體是慧故。若依毗曇是解脫數。非是慧性。三學不收。相從為論攝入定慧。多與定慧相隨逐
【現代漢語翻譯】 現代漢語譯本： （以上是關於這兩種門徑的討論。）
接下來討論位次。三學的修行貫穿始終，但隨著位次的提升，其真實區分並非沒有差異。這些差異體現在哪些方面呢？在小乘佛法中，對此有兩種不同的解釋。第一種解釋是，五停心觀（通過五種方法停止妄念的修行）和總別念處（四念處，即身念處、受念處、心念處、法念處）屬於尚未獲得禪定之水（指未達到禪定狀態）時修習的戒品。燸位（四加行位的第一個階段）等四心（指四加行位，即燸位、頂位、忍位、世第一位）屬於已經獲得禪定之水時修習的定品。見諦（證悟真理）以上則修習慧品。第二種解釋是，從內凡位（凡夫位中的一個階段）開始逐漸學習戒行，到初果（須陀洹）時，戒行便得到成就，因為獲得了不可破壞的聖戒。斯陀含（二果）到阿那含（三果）的修行者逐漸學習定品，到阿那含果時，定行便得到成就。阿那含到金剛喻定（一種非常堅固的禪定）的修行者逐漸學習慧品，最終在證得盡智（斷盡煩惱的智慧）和無生智（不再輪迴的智慧）時，慧行便得到成就。
在大乘佛法中，也有兩種解釋。第一種解釋是，凈行地（菩薩十地中的第一地）和賢首地（菩薩十地中的第二地）修習戒品。種性地（菩薩的根性）和解行地（通過理解和實踐佛法來修行）修習定品。初地（歡喜地）以上則共同修習慧品。第二種解釋是，從世間位（凡夫位）開始逐漸學習戒行，到離垢地（菩薩十地中的第二地）時，戒行便得到成就。因此，《地持經》中沒有將離垢地作為增上戒住（以戒為主的修行）。三地（發光地）到方便地（菩薩修行的一個階段）逐漸學習定品，住在三地時，定行便得到成就。因此，《地持經》中宣說三地為增上意住（以禪定為主的修行），相續解脫（持續不斷的解脫）被認為是定凈（禪定的清凈）。四地（焰慧地）以上逐漸學習慧品，到第十地（法雲地）時，慧行便得到成就。因此，在《相續解脫經》中說四地以上是慧凈（智慧的清凈）。位次的區分就是這樣。（以上是關於這三個方面的討論。）
接下來辨析攝相，其中有四個方面。第一，從與五分法身（戒身、定身、慧身、解脫身、解脫知見身）的共相（共同特徵）來收攝。第二，從與六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的共相來收攝。第三，從與七凈（戒凈、心凈、見凈、度疑凈、道非道知見凈、行知見凈、行盡知見凈）的共相來收攝。第四，從與八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的共相來收攝。五分法身，就是指戒身、定身、慧身、解脫身、解脫知見身這五種。在這五種中，戒身屬於戒學，定身屬於定學，慧身和解脫知見身屬於慧學。解脫身在各種論典中的說法不同。如果按照成實宗的觀點，解脫的本體是慧，所以屬於慧學。如果按照毗曇宗的觀點，解脫屬於解脫數（一種心理現象），不是慧的性質，三學不包括它。從相隨的角度來說，可以將其攝入定慧，因為它多與定慧相隨逐。
【English Translation】 English version: (These are the discussions on these two paths.)
Next, we discuss the stages. The practice of the Three Learnings (戒, 定, 慧 - Śīla, Samādhi, Prajñā) pervades from beginning to end, but with the advancement of stages, the real distinctions are not without differences. How do these differences manifest? In the Hinayana (小乘) Dharma, there are two different explanations for this. The first explanation is that the Five Stopping-the-Mind Contemplations (五停心觀) and the General and Specific Mindfulness Foundations (總別念處 - Four Foundations of Mindfulness: body, feeling, mind, and phenomena) belong to the Śīla (戒 - morality) category, practiced when one has not yet attained the water of Samādhi (定 - concentration) (referring to not having reached the state of Samādhi). The four minds such as the Warmth Stage (燸位 - the first stage of the Four Preparatory Practices) (referring to the Four Preparatory Practices: Warmth, Peak, Forbearance, and Supreme Worldly Dharma) belong to the Samādhi category, practiced when one has already attained the water of Samādhi. Those above the stage of Seeing the Truth (見諦 - realization of the truth) practice the Prajñā (慧 - wisdom) category. The second explanation is that one gradually learns Śīla practice starting from the Inner Ordinary Stage (內凡位 - a stage in the ordinary person's path), and when one reaches the First Fruit (初果 - Srotāpanna), the Śīla practice is accomplished because one has obtained the indestructible Noble Precepts. Practitioners from Once-Returner (斯陀含 - Sakadāgāmin) to Non-Returner (阿那含 - Anāgāmin) gradually learn Samādhi practice, and when they reach the Non-Returner Fruit, the Samādhi practice is accomplished. Practitioners from Non-Returner to Vajra-like Samādhi (金剛喻定 - a very firm Samādhi) gradually learn Prajñā practice, and ultimately when they attain Exhaustion Knowledge (盡智 - knowledge of the exhaustion of defilements) and Non-Arising Knowledge (無生智 - knowledge of non-rebirth), the Prajñā practice is accomplished.
In the Mahayana (大乘) Dharma, there are also two explanations. The first explanation is that the Pure Conduct Ground (淨行地 - the first of the Ten Bhumis) and the Worthy Leader Ground (賢首地 - the second of the Ten Bhumis) practice the Śīla category. The Nature Ground (種性地 - the nature of a Bodhisattva) and the Understanding and Practice Ground (解行地 - practicing through understanding and practicing the Dharma) practice the Samādhi category. Those above the First Ground (初地 - Pramudita) jointly practice the Prajñā category. The second explanation is that one gradually learns Śīla practice starting from the Worldly Stage (世間位 - the stage of ordinary beings), and when one reaches the Immaculate Ground (離垢地 - the second of the Ten Bhumis), the Śīla practice is accomplished. Therefore, the Bodhisattvabhumi Sutra does not regard the Immaculate Ground as the Increased Śīla Abiding (增上戒住 - practice primarily based on morality). The Three Grounds (三地 - Prabhakari) to the Expedient Ground (方便地 - a stage in Bodhisattva practice) gradually learn Samādhi practice, and when residing in the Three Grounds, the Samādhi practice is accomplished. Therefore, the Bodhisattvabhumi Sutra declares the Three Grounds as the Increased Mind Abiding (增上意住 - practice primarily based on concentration), and Continuous Liberation (相續解脫 - continuous liberation) is considered Samādhi Purity (定淨 - the purity of Samādhi). Those above the Fourth Ground (四地 - Arcismati) gradually learn Prajñā practice, and when they reach the Tenth Ground (第十地 - Dharmamegha), the Prajñā practice is accomplished. Therefore, in the Continuous Liberation Sutra, it is said that the stages above the Fourth Ground are Prajñā Purity (慧淨 - the purity of wisdom). The distinctions of stages are like this. (These are the discussions on these three aspects.)
Next, we analyze the aspects of inclusion, which have four aspects. First, it is included from the common characteristics (共相) in relation to the Fivefold Dharma Body (五分法身 - Śīla-kāya, Samādhi-kāya, Prajñā-kāya, Vimukti-kāya, Vimukti-jñāna-darśana-kāya). Second, it is included from the common characteristics in relation to the Six Paramitas (六波羅蜜 - Dāna, Śīla, Ksānti, Vīrya, Dhyāna, Prajñā). Third, it is included from the common characteristics in relation to the Seven Purities (七淨 - Śīla-viśuddhi, Citta-viśuddhi, Drsti-viśuddhi, Kankha-vitarana-viśuddhi, Maggamagga-ñanadassana-viśuddhi, Patipada-ñanadassana-viśuddhi, Ñanadassana-viśuddhi). Fourth, it is included from the common characteristics in relation to the Eightfold Noble Path (八正道 - Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration). The Fivefold Dharma Body refers to these five: Śīla-kāya (戒身 - body of morality), Samādhi-kāya (定身 - body of concentration), Prajñā-kāya (慧身 - body of wisdom), Vimukti-kāya (解脫身 - body of liberation), and Vimukti-jñāna-darśana-kāya (解脫知見身 - body of the knowledge and vision of liberation). Among these five, Śīla-kāya belongs to the Śīla learning, Samādhi-kāya belongs to the Samādhi learning, and Prajñā-kāya and Vimukti-jñāna-darśana-kāya belong to the Prajñā learning. The explanations of Vimukti-kāya vary in different treatises. According to the Satyasiddhi School, the essence of liberation is wisdom, so it belongs to the Prajñā learning. According to the Abhidharma School, liberation belongs to the category of liberation numbers (解脫數 - a mental phenomenon), not the nature of wisdom, and is not included in the Three Learnings. From the perspective of association, it can be included in Samādhi and Prajñā because it often accompanies Samādhi and Prajñā.
故。次約六度共相收攝。依如地持前之四度是其戒學。故彼論言。眾具．自性．眷屬．無盡．是其戒學。施為戒因。故名眾具。戒度正是戒學之體。故名自性。忍行助戒。名為眷屬。由精進故。持戒不斷。故名無盡。禪是定學。般若慧學。問曰。精進通策諸行。何故偏攝在於戒中。釋言。實通。今以三義偏攝在戒。一戒學在初。故攝戒中。二戒學中攝行度多。廣多之行由精進成故。入戒中。云何廣多。戒中具有三聚法故。又復具攝施戒忍故。三以戒學散心修行未與法合。難成易敗。必須精進佐助方立。故攝戒中。若依相續解脫經中前三戒學。禪是定學。般若慧學。精進之行通策三學。問曰。何故五分身中慧分多身。六度之中戒分多度。釋言。諸行開合不同。各隨一義。或時開戒。如六度等。或復開定。自所未見道理應有。或復開慧。如五分身及七凈等。或時俱開如八正等。或復俱合如三學等。法門不同。寧可一類。約七凈共相收攝。何者七凈。一者戒凈。二者定凈。三者見凈。四度疑凈。五道非道凈。六者行凈。七行斷智凈。此義如后七凈章中具廣分別。於此七中初一戒學。第二定學。后五慧學。次約八正共相收攝。言八正者。所謂正語．正業．正命．正念．正定．正思惟．正見．正精進。於此八中正語正業正命是其
【現代漢語翻譯】 因此，接下來將六度（Six Pāramitās）互相攝持的情況進行歸納。依照《瑜伽師地論·攝事品》（Yogācārabhūmi-śāstra）的《本地分·戒品》（Śīlapaṭala）的說法，前四度屬於戒學（Śikṣā）。因此該論說：『資具、自性、眷屬、無盡，是戒學。』佈施（Dāna）是持戒（Śīla）的原因，所以稱為資具。戒度（Śīla-pāramitā）正是戒學的本體，所以稱為自性。忍辱（Kṣānti）的修行有助於持戒，稱為眷屬。由於精進（Vīrya）的緣故，持戒不會中斷，所以稱為無盡。禪定（Dhyāna）是定學（Samādhi-śikṣā），般若（Prajñā）是慧學（Prajñā-śikṣā）。 有人問：『精進普遍策勵各種修行，為什麼偏偏歸攝在戒學中？』 回答說：『精進確實普遍策勵各種修行，但現在以三種理由偏偏歸攝在戒學中：第一，戒學在開始階段，所以歸攝在戒學中。第二，戒學中包含的修行專案很多，眾多廣泛的修行由精進成就，所以歸入戒學中。』 『什麼是眾多廣泛？戒學中具有三聚法（Trisaṃvara-śīla），又包含佈施、持戒、忍辱。第三，以戒學散亂的心修行，尚未與法（Dharma）結合，容易成功也容易失敗，必須有精進的輔助才能確立，所以歸攝在戒學中。』 如果依照《相續解脫經》（Saṃtatimokṣa-sūtra）中的說法，前三者屬於戒學，禪定是定學，般若是慧學，精進的修行普遍策勵三學。 有人問：『為什麼五分法身（Pañcaskandha-dharmakāya）中慧分（Prajñā-skandha）包含較多部分，六度之中戒分包含較多度？』 回答說：『各種修行的開合不同，各自依據一種意義。有時開立戒，如六度等；有時開立定，這是你所未見到的道理，應該存在；有時開立慧，如五分法身及七凈等；有時同時開立，如八正道等；有時同時合立，如三學等。法門不同，怎麼能用一種標準來衡量呢？』 接下來將七凈（Sapta-viśuddhi）互相攝持的情況進行歸納。什麼是七凈？一是戒凈（Śīla-viśuddhi），二是定凈（Citta-viśuddhi），三是見凈（Dṛṣṭi-viśuddhi），四是度疑凈（Kāṅkhāvitaraṇa-viśuddhi），五是道非道凈（Mārgāmārga-jñānadarśana-viśuddhi），六是行凈（Pratipadā-jñānadarśana-viśuddhi），七是行斷智凈（Pratipadā-jñānadarśana-viśuddhi）。這些意義在後面的七凈章節中會詳細分別說明。在這七凈中，第一個是戒學，第二個是定學，后五個是慧學。 接下來將八正道（Aṣṭāṅgika-mārga）互相攝持的情況進行歸納。所說的八正道是：正語（Samyag-vāc），正業（Samyak-karmānta），正命（Samyag-ājīva），正念（Samyak-smṛti），正定（Samyak-samādhi），正思惟（Samyak-saṃkalpa），正見（Samyag-dṛṣṭi），正精進（Samyag-vyāyāma）。在這八正道中，正語、正業、正命屬於戒學。
【English Translation】 Therefore, next we will summarize how the Six Pāramitās are mutually inclusive. According to the Yogācārabhūmi-śāstra, specifically the Śīlapaṭala of the Local Section, the first four perfections belong to the Śikṣā (training) of Śīla (morality). Hence, that treatise states: 'Resources, nature, retinue, and inexhaustibility are the Śikṣā of Śīla.' Dāna (generosity) is the cause of upholding Śīla, hence it is called resources. Śīla-pāramitā (perfection of morality) is precisely the essence of the Śikṣā of Śīla, hence it is called nature. Kṣānti (patience) practice aids in upholding Śīla, hence it is called retinue. Because of Vīrya (effort), upholding Śīla is continuous, hence it is called inexhaustibility. Dhyāna (meditation) is the Śikṣā of Samādhi (concentration), and Prajñā (wisdom) is the Śikṣā of Prajñā (wisdom). Someone asks: 'Vīrya universally motivates all practices, why is it specifically included in the Śikṣā of Śīla?' The answer is: 'Vīrya does universally motivate all practices, but now it is specifically included in the Śikṣā of Śīla for three reasons: First, the Śikṣā of Śīla is at the beginning stage, so it is included in the Śikṣā of Śīla. Second, the Śikṣā of Śīla contains many practice items, and numerous extensive practices are accomplished by Vīrya, so it is included in the Śikṣā of Śīla.' 'What is numerous and extensive? The Śikṣā of Śīla contains the Trisaṃvara-śīla (threefold vows), and also includes Dāna, Śīla, and Kṣānti. Third, practicing with a distracted mind in the Śikṣā of Śīla, not yet united with the Dharma, is easy to succeed and easy to fail, and must be assisted by Vīrya to be established, so it is included in the Śikṣā of Śīla.' If according to the Saṃtatimokṣa-sūtra, the first three belong to the Śikṣā of Śīla, Dhyāna is the Śikṣā of Samādhi, Prajñā is the Śikṣā of Prajñā, and the practice of Vīrya universally motivates the three Śikṣās. Someone asks: 'Why does the Pañcaskandha-dharmakāya (five aggregates of the Dharma body) have more parts in the Prajñā-skandha (aggregate of wisdom), and the Six Pāramitās have more degrees in the Śīla-skandha (aggregate of morality)?' The answer is: 'The opening and closing of various practices are different, each based on one meaning. Sometimes Śīla is established, such as the Six Pāramitās; sometimes Samādhi is established, this is a principle you have not seen, it should exist; sometimes Prajñā is established, such as the Pañcaskandha-dharmakāya and the Sapta-viśuddhi; sometimes they are established simultaneously, such as the Eightfold Path; sometimes they are combined simultaneously, such as the three Śikṣās. The Dharma gates are different, how can they be measured by one standard?' Next, we will summarize how the Sapta-viśuddhi (seven purifications) are mutually inclusive. What are the seven purifications? First is Śīla-viśuddhi (purification of morality), second is Citta-viśuddhi (purification of mind), third is Dṛṣṭi-viśuddhi (purification of view), fourth is Kāṅkhāvitaraṇa-viśuddhi (purification by overcoming doubt), fifth is Mārgāmārga-jñānadarśana-viśuddhi (purification by knowledge and vision of what is the path and what is not the path), sixth is Pratipadā-jñānadarśana-viśuddhi (purification by knowledge and vision of the practice), and seventh is Pratipadā-jñānadarśana-viśuddhi (purification by knowledge and vision of the cessation of practice). These meanings will be explained in detail in the later chapter on the seven purifications. Among these seven purifications, the first is the Śikṣā of Śīla, the second is the Śikṣā of Samādhi, and the last five are the Śikṣā of Prajñā. Next, we will summarize how the Aṣṭāṅgika-mārga (eightfold path) are mutually inclusive. The so-called eightfold path are: Samyag-vāc (right speech), Samyak-karmānta (right action), Samyag-ājīva (right livelihood), Samyak-smṛti (right mindfulness), Samyak-samādhi (right concentration), Samyak-saṃkalpa (right thought), Samyak-dṛṣṭi (right view), and Samyak-vyāyāma (right effort). Among these eightfold paths, Samyag-vāc, Samyak-karmānta, and Samyak-ājīva belong to the Śikṣā of Śīla.
戒學。正念正定是其定學。正思惟正見是其慧學。精進一種通策三學。問曰。戒中正語正業正命何別。釋有三義。一離嗔癡所起口業名為正語。離於嗔癡所起身業名為正業。離貪所起身口二業名為正命。第二義者。離貪嗔癡所起口業名為正語。離貪嗔癡所起身業名為正業。離四邪命名為正命。言四邪者。如龍樹說。一下口食。所謂種殖。合和湯藥。治生販賣而自活命。二仰口食。所謂占相日月星宿變現尊事以求活命。三方口食。所謂諂媚豪勢貴勝通致使命巧言求利以自活命。四維口食。所謂習學種種咒術卜算吉兇諸妓藝等以自養活。離如是等名為正命。第三義者。如龍樹說。以無漏慧離口四過名為正語。用此聖慧離身三惡名為正業。離五邪命名為正命。言五邪者。一為利養詐現奇特異人之相。二自說功德。二占相吉兇為人宣說。四者高聲現其威嚴令人畏敬以取其利。五自說己所得利養以動人心。五中前一是其身邪。后四口邪。離此五邪名為正命。問曰。定中正念正定有何差別。釋言。此二始終為異。求定方便守心住緣名為正念。終成不動說為正定。又問。慧中正思正見有何差別。釋言。此亦始終為異。始心分別名正思惟。終成而徹說為正見。攝相如是(此四門竟)。
次辨對治。于中有三。一約業煩惱使性辨治
【現代漢語翻譯】 現代漢語譯本： 戒學：正念（Samyak-smṛti，正確的憶念）和正定（Samyak-samādhi，正確的禪定）是其定學。正思惟（Samyak-saṃkalpa，正確的思考）和正見（Samyag-dṛṣṭi，正確的見解）是其慧學。精進（Vīrya，努力）是一種貫穿三種學問的推動力。 問：戒中的正語（Samyag-vāc，正確的言語）、正業（Samyak-karmānta，正確的行為）和正命（Samyag-ājīva，正確的生計）有什麼區別？ 答：有三種解釋。第一種解釋是：遠離因嗔恨和愚癡而產生的口業，稱為正語；遠離因嗔恨和愚癡而產生的身業，稱為正業；遠離貪婪而產生的身口二業，稱為正命。 第二種解釋是：遠離因貪婪、嗔恨和愚癡而產生的口業，稱為正語；遠離因貪婪、嗔恨和愚癡而產生的身業，稱為正業；遠離四種邪命，稱為正命。所說的四種邪命，如龍樹（Nāgārjuna，佛教哲學家）所說：一是下口食，即通過種植、調和湯藥、經營買賣來維持生計；二是仰口食，即通過占卜日月星辰的變動、顯現尊貴之事來求取活命；三是方口食，即通過諂媚權貴、傳遞資訊、巧言令色來謀取利益以維持生計；四是維口食，即通過學習各種咒術、卜算吉兇、以及各種技藝等來養活自己。遠離這些行為，稱為正命。 第三種解釋是：如龍樹所說，用無漏的智慧遠離口四過，稱為正語；用這種聖慧遠離身三惡，稱為正業；遠離五邪命，稱為正命。所說的五邪命是：一是爲了獲得利養，虛假地顯現奇特、與衆不同的外表；二是自我誇耀功德；三是占卜吉兇為人宣說；四是高聲炫耀自己的威嚴，使人畏懼尊敬以獲取利益；五是自我宣揚自己獲得的利養以動搖人心。這五種邪命中，第一種是身邪，后四種是口邪。遠離這五種邪命，稱為正命。 問：定中的正念和正定有什麼差別？ 答：這二者在起始和終結上有所不同。尋求禪定的方便，守護心念專注于所緣境，稱為正念；最終成就心不動搖的狀態，稱為正定。 又問：慧中的正思惟和正見有什麼差別？ 答：這二者也在起始和終結上有所不同。開始用心分別思量，稱為正思惟；最終成就通達徹悟，稱為正見。 攝相如是（以上四門結束）。 接下來辨別對治。其中有三種：一是根據業、煩惱和隨眠的性質來辨別對治。
【English Translation】 English version: The learning of morality (Śīla): Right mindfulness (Samyak-smṛti) and right concentration (Samyak-samādhi) constitute its learning of concentration. Right thought (Samyak-saṃkalpa) and right view (Samyag-dṛṣṭi) constitute its learning of wisdom. Effort (Vīrya) is a kind of driving force that pervades the three learnings. Question: What are the differences between right speech (Samyag-vāc), right action (Samyak-karmānta), and right livelihood (Samyag-ājīva) in morality? Answer: There are three explanations. The first explanation is: abandoning verbal actions arising from anger and ignorance is called right speech; abandoning bodily actions arising from anger and ignorance is called right action; abandoning bodily and verbal actions arising from greed is called right livelihood. The second explanation is: abandoning verbal actions arising from greed, anger, and ignorance is called right speech; abandoning bodily actions arising from greed, anger, and ignorance is called right action; abandoning the four wrong livelihoods is called right livelihood. The four wrong livelihoods, as Nāgārjuna (Buddhist philosopher) said, are: first, 'lower mouth' livelihood, which is making a living by planting, preparing medicinal soups, and engaging in trade; second, 'looking up mouth' livelihood, which is seeking a living by divination of the movements of the sun, moon, and stars, and displaying venerable matters; third, 'square mouth' livelihood, which is making a living by flattering the powerful and influential, conveying messages, and using skillful words to seek profit; fourth, 'maintenance mouth' livelihood, which is making a living by learning various spells, fortune-telling, and various arts. Abandoning such behaviors is called right livelihood. The third explanation is: as Nāgārjuna said, using non-outflow wisdom to abandon the four faults of speech is called right speech; using this sacred wisdom to abandon the three evils of body is called right action; abandoning the five wrong livelihoods is called right livelihood. The five wrong livelihoods are: first, to falsely display extraordinary and unique appearances in order to gain profit and offerings; second, to boast about one's own merits; third, to tell fortunes and predict good and bad omens for others; fourth, to loudly display one's own majesty, causing people to fear and respect in order to obtain benefits; fifth, to boast about one's own gains and offerings in order to stir people's hearts. Among these five wrong livelihoods, the first is bodily wrong, and the latter four are verbal wrong. Abandoning these five wrong livelihoods is called right livelihood. Question: What are the differences between right mindfulness and right concentration in concentration? Answer: These two differ in their beginning and end. Seeking the means of concentration, guarding the mind and dwelling on the object of focus is called right mindfulness; ultimately achieving a state of unwavering mind is called right concentration. Question: What are the differences between right thought and right view in wisdom? Answer: These two also differ in their beginning and end. Initially using the mind to discriminate and contemplate is called right thought; ultimately achieving thorough understanding and enlightenment is called right view. The summary of characteristics is as such (the above four sections are completed). Next, distinguishing the antidotes. There are three aspects to this: first, distinguishing the antidotes based on the nature of karma, afflictions, and latent tendencies.
。戒防業非。定除起惑慧斷使性。二對五蓋辨治。如成實說。貪嗔二蓋能發惡業障于戒品。戒能治之。掉悔障定。定能治之。掉睡眠障慧。慧能治之。疑返障三品。三學返治。三對六弊以辨對治。慳貪破戒瞋恚懈怠能障于戒。戒能治之。亂意障定。定能治之。愚癡障慧。慧能治之。三學之義辨之略爾。
三聚戒七門分別(釋名一 論體二 辨相三 制立四 大小不同五 大小異六 總別七)
第一釋名。三聚戒者。謂律儀戒攝善法戒攝眾生戒。律儀戒者。亦一名離戒亦名正受戒。言律儀者。制惡之法說名為律。行依律戒故號律儀。又復內調亦名為律。外應真則目之為儀。防禁名戒。即此律儀離殺等過。故名離戒。正是所愛離過之行。是故亦名正受戒也。攝善戒者順益名善。要期納善故名曰攝。離不攝過名攝善戒。攝生戒者。論中亦名利眾生戒。眾多生死名曰眾生。要期攝化故名云攝。離不攝過名攝眾生戒。以道益物。是故亦名利眾生戒也。此三積聚故云三聚。名義如是。
第二門中辨其體。于中有五。一受持分別。二作無作分別。三止作分別。四自利利他二行分別。五色心等三聚分別。言受持者。戒行雖眾要唯受持。始心納法名之為受。順法防護說以為持。受則對法。要期而成。持則對緣。防護以
【現代漢語翻譯】 現代漢語譯本。戒能防止惡業，而非惡業本身。定能去除生起的迷惑，慧能斷除煩惱的根本。成實論中說，用兩種方法來對治五蓋（五種障礙）：貪慾和嗔恚兩種蓋能引發惡業，障礙戒行，所以用戒來對治它們。掉舉和後悔會障礙禪定，所以用定來對治它們。昏沉和睡眠會障礙智慧，所以用慧來對治它們。疑惑反過來會障礙戒、定、慧三品，所以用戒、定、慧三學反過來對治它。用三種方法來對治六種弊端：慳貪、破戒、嗔恚、懈怠能障礙戒行，所以用戒來對治它們。散亂能障礙禪定，所以用定來對治它們。愚癡能障礙智慧，所以用慧來對治它們。以上對戒、定、慧三學的意義作了簡略的辨析。
三聚戒的七個方面分別解釋：（一、解釋名稱；二、論述體性；三、辨別相狀；四、制定依據；五、大小乘的不同；六、大小乘的差異；七、總說和別說）
第一，解釋名稱。三聚戒指的是律儀戒、攝善法戒和攝眾生戒。律儀戒，也稱為離戒，又稱為正受戒。律儀的意思是，制止惡行的法則稱為『律』，行為依照『律』的戒條，所以稱為『律儀』。另外，內在的調伏也稱為『律』，外在的符合真理則稱為『儀』。防禁稱為『戒』，這種律儀能遠離殺生等過失，所以稱為『離戒』。正是所喜愛的遠離過失的行為，所以也稱為『正受戒』。攝善戒的意思是，順應和有益的稱為『善』，立誓要納入善法，所以稱為『攝』。遠離不攝取的過失，稱為攝善戒。攝眾生戒，論中也稱為利眾生戒。眾多的生死輪迴稱為『眾生』，立誓要攝受和教化他們，所以稱為『攝』。遠離不攝取的過失，稱為攝眾生戒。用佛法利益眾生，所以也稱為利眾生戒。這三種戒的積聚，所以稱為『三聚』。名稱和意義就是這樣。
第二，在這一部分中辨析它的體性。其中有五個方面：一、受和持的分別；二、作和無作的分別；三、止和作的分別；四、自利和利他的行為的分別；五、色法、心法等與三聚戒的分別。說到受和持，戒行雖然很多，但最重要的是受和持。最初發心接受佛法稱為『受』，順應佛法進行防護稱為『持』。受是針對佛法，立誓而成就；持是針對外緣，進行防護。
【English Translation】 English version. 'Precepts prevent karma, not karma itself. 'Samadhi' (Dhyana) removes arising delusions, and 'wisdom' (Prajna) cuts off the root of afflictions. As the 'Satyasiddhi Shastra' says, there are two ways to counteract the five coverings (five hindrances): Greed and hatred, two coverings, can generate evil karma, obstructing the precepts, so precepts are used to counteract them. Agitation and regret obstruct 'samadhi', so 'samadhi' is used to counteract them. Dullness and sleep obstruct wisdom, so wisdom is used to counteract them. Doubt, in turn, obstructs the three qualities of precepts, 'samadhi', and wisdom, so the three learnings of precepts, 'samadhi', and wisdom are used to counteract it. Use three methods to counteract the six flaws: Stinginess, breaking precepts, anger, and laziness can obstruct the precepts, so precepts are used to counteract them. Distraction obstructs 'samadhi', so 'samadhi' is used to counteract them. Ignorance obstructs wisdom, so wisdom is used to counteract them. The meaning of the three learnings of precepts, 'samadhi', and wisdom has been briefly analyzed.
Seven aspects of distinguishing the Three Categories of Precepts: (1. Explaining the names; 2. Discussing the essence; 3. Distinguishing the characteristics; 4. Establishing the basis; 5. Differences between the Great and Small Vehicles; 6. Distinctions between the Great and Small Vehicles; 7. General and specific explanations)
First, explaining the names. The Three Categories of Precepts refer to the 'precepts of discipline' (Śīla-saṃvara), the 'precepts of accumulating good dharmas' (Kuśala-dharma-saṃgraha), and the 'precepts of benefiting sentient beings' (Sattvārtha-kriyā). The 'precepts of discipline', also known as the 'precepts of detachment' or the 'precepts of proper acceptance'. The meaning of 'discipline' is that the laws that restrain evil actions are called 'discipline' (Śīla), and actions are based on the precepts of 'discipline', so it is called 'discipline'. In addition, inner taming is also called 'discipline', and external conformity to truth is called 'conduct' (vrata). Prevention and prohibition are called 'precepts', and this 'discipline' can avoid transgressions such as killing, so it is called 'precepts of detachment'. It is precisely the beloved practice of avoiding transgressions, so it is also called 'precepts of proper acceptance'. The meaning of 'precepts of accumulating good dharmas' is that what is in accordance with and beneficial is called 'good', and the vow to embrace good dharmas is called 'accumulation'. Avoiding the transgression of not accumulating is called 'precepts of accumulating good dharmas'. The 'precepts of benefiting sentient beings' are also called 'precepts of benefiting beings' in the 'Shastra'. The multitude of births and deaths is called 'sentient beings' (Sattva), and the vow to embrace and teach them is called 'accumulation'. Avoiding the transgression of not accumulating is called 'precepts of benefiting sentient beings'. Benefiting beings with the Dharma is also called 'precepts of benefiting beings'. The accumulation of these three precepts is called the 'Three Categories'. The names and meanings are as such.
Second, in this section, analyze its essence. There are five aspects: 1. Distinguishing between 'receiving' (grahaṇa) and 'upholding' (dhāraṇa); 2. Distinguishing between 'active' (karma) and 'non-active' (vikalpa); 3. Distinguishing between 'abstaining' (nivṛtti) and 'performing' (pravṛtti); 4. Distinguishing between actions of 'self-benefit' (ātma-hita) and 'benefiting others' (para-hita); 5. Distinguishing between 'form' (rūpa), 'mind' (citta), etc., and the Three Categories of Precepts. Speaking of 'receiving' and 'upholding', although there are many precepts, the most important are 'receiving' and 'upholding'. The initial intention to accept the Dharma is called 'receiving', and protecting in accordance with the Dharma is called 'upholding'. 'Receiving' is directed towards the Dharma, vowing to achieve it; 'upholding' is directed towards external conditions, providing protection.
成。此受與持以種分別。開之為四。所言四者受中有二。一從他正受。二善凈心受。持中亦二。一專精護持。二犯已能悔。故地持中說此四德為自性戒(此一門竟)。
次就有作無作分別。先就受行明作無作。后就持行明作無作。受行雲何。受中之作泛有二種。一因中作。求戒方便。禮師乞戒如是等也。二果中。所謂最後一剎那頃與法相應身等業。因中之作是作戒因非作戒體。果中之作是作戒體。作戒如是。次辨無作。準依毗曇。文中無作略有三分。一因時無作。謂前因中有作善邊無作隨生。二果時無作。謂彼最後一剎那項有作善邊無作隨生。是中即有二種無作。同時俱起。一作俱無作。二要期無作。隨彼作戒無作善生名為作俱。由前要期無作法生名為要期。問曰。此二同在一時。何故偏名一為作俱。釋言。作俱親從作生。故名作俱。要期無作由前方便要期力起。為是義故不名作俱。此是第二果時無作。三果后無作。于作戒后無作續生名為果后。此三時中。因時無作一向非是無作戒體。果時果後有是有非。作俱則非。要期則是。準依成實亦有三分。一者因時。二者果時。三者果后。因時果后與前相似。果時無作大況同前。所言異者。毗曇法中作俱要期二種並生。此宗果時唯有作俱要期未有。以未有故唯名作俱。
【現代漢語翻譯】 完成。這種領受和持有可以根據種類來區分，分為四種。這四種是：領受中有兩種，一是通過他人正式傳授而領受（從他正受），二是憑藉善良清凈的心而領受（善凈心受）。持有中也有兩種，一是專心精進地守護（專精護持），二是即使犯戒后也能懺悔（犯已能悔）。因此，《瑜伽師地論·本地分》（地持）中說這四種功德是自性戒（這一部分結束）。
接下來從有作和無作的角度來區分。首先從領受行為來闡明有作和無作，然後從持有行為來闡明有作和無作。什麼是領受行為呢？領受中的有作大致有兩種：一是因中的有作，即爲了求戒而做的準備，如禮拜師父、乞求受戒等等。二是果中的有作，即在最後一個剎那，與戒法相應的身口意業。因中的有作是造作戒體的因，而不是戒體本身。果中的有作才是造作戒體。有作戒就是這樣。接下來辨析無作。根據《阿毗達磨》（毗曇）的觀點，文中的無作略分為三種：一是因時的無作，即在前面的因地中有作善業時，無作隨之產生。二是果時的無作，即在最後一個剎那，有作善業時，無作也隨之產生。這其中又有兩種無作同時產生：一是作俱無作，二是期愿無作（要期無作）。隨著有作戒的產生而產生的無作善法，稱為作俱。由於之前的期願力而產生的無作法，稱為期愿無作。有人問：這兩種無作同時存在，為什麼偏偏稱其中一種為作俱呢？解釋說：作俱是直接從有作產生的，所以稱為作俱。期愿無作是由之前的方便和期願力而產生的，因此不稱為作俱。這是第二種果時的無作。三是果后的無作，即在有作戒之後，無作繼續產生，稱為果后。在這三個時間段中，因時的無作一定不是無作戒體。果時和果后的無作，有時是，有時不是。作俱不是，期愿無作則是。根據《成實論》的觀點，也有三種：一是因時，二是果時，三是果后。因時和果后與前面相似。果時的無作大致與前面相同。不同之處在於，《阿毗達磨》中作俱和期愿兩種無作同時產生，而《成實論》認為果時只有作俱，還沒有期愿，因為還沒有期愿，所以只稱為作俱。
【English Translation】 Completed. This receiving and upholding can be distinguished by type, divided into four categories. These four are: In receiving, there are two types: first, receiving formally from others (Cong Ta Zheng Shou); second, receiving with a virtuous and pure mind (Shan Jing Xin Shou). In upholding, there are also two types: first, diligently and attentively guarding (Zhuan Jing Hu Chi); second, being able to repent even after breaking the precepts (Fan Yi Neng Hui). Therefore, the Yogacarabhumi-sastra's Local Section (Di Chi) states that these four virtues are the self-nature precepts (this section ends).
Next, distinguish from the perspective of 'with action' (You Zuo) and 'without action' (Wu Zuo). First, clarify 'with action' and 'without action' from the perspective of receiving behavior, and then clarify 'with action' and 'without action' from the perspective of upholding behavior. What is receiving behavior? 'With action' in receiving roughly has two types: first, 'with action' in the cause, which is the preparation for seeking precepts, such as bowing to the teacher, begging for precepts, and so on. Second, 'with action' in the result, which is the physical, verbal, and mental actions corresponding to the precept in the last moment. 'With action' in the cause is the cause of creating the precept body, not the precept body itself. 'With action' in the result is the creation of the precept body. This is how 'with action' precepts are. Next, analyze 'without action'. According to the Abhidharma (Pi Tan), 'without action' in the text is roughly divided into three types: first, 'without action' at the time of the cause, which means that when virtuous actions 'with action' are performed in the previous cause, 'without action' arises accordingly. Second, 'without action' at the time of the result, which means that in the last moment, when virtuous actions 'with action' are performed, 'without action' also arises accordingly. Among these, there are two types of 'without action' arising simultaneously: one is 'co-arising with action' (Zuo Ju Wu Zuo), and the other is 'vow-based without action' (Yao Qi Wu Zuo). The virtuous dharma 'without action' that arises with the arising of the 'with action' precept is called 'co-arising with action'. The dharma 'without action' that arises due to the power of the previous vow is called 'vow-based without action'. Someone asks: These two types of 'without action' exist at the same time, why is one specifically called 'co-arising with action'? The explanation is: 'Co-arising with action' arises directly from 'with action', so it is called 'co-arising with action'. 'Vow-based without action' arises from the previous expedient and the power of the vow, so it is not called 'co-arising with action'. This is the second type of 'without action' at the time of the result. Third, 'without action' after the result, which means that after the 'with action' precept, 'without action' continues to arise, called 'after the result'. Among these three time periods, 'without action' at the time of the cause is definitely not the 'without action' precept body. 'Without action' at the time of the result and after the result, sometimes it is, sometimes it is not. 'Co-arising with action' is not, but 'vow-based without action' is. According to the Tattvasiddhi Shastra (Cheng Shi Lun), there are also three types: first, the time of the cause; second, the time of the result; third, after the result. The time of the cause and after the result are similar to the previous ones. 'Without action' at the time of the result is roughly the same as before. The difference is that in the Abhidharma, 'co-arising with action' and 'vow-based' two types of 'without action' arise simultaneously, while the Tattvasiddhi Shastra believes that at the time of the result, there is only 'co-arising with action', and there is no 'vow-based' yet, because there is no 'vow-based', so it is only called 'co-arising with action'.
此云何知。如成實說。彼論問曰。齊何當名無作。論自釋言。第二念項名為無作。彼名作戒以為初念。故名無作為第二念。此三時中因及果時一向非是無作戒體。果后所發要期無作是無作戒。大乘戒中亦有三分。一者因時。二者果時。三者果后。因及果后與小乘同。果時無作文無定判。或同毗曇。或同成實。此三時中。因時無作非無作戒。果時不定。若說果時單有作俱非無作戒。若說果時二種並生是則分取要期無作為無作戒。作俱則非。果后亦爾。作俱則非。要期則是。受戒如是。次就持戒明作無作。義釋有四。一就行業明作無作。對緣防護名為作持。依作則有無作善生名無作持。二據行修始終分別。學戒之始作意防護名為作持。修心純熟任運離過。不假作意名無作持。如杖轉輪。與杖相應名為作轉。去杖自動名無作轉。此亦如是。三就行位明作無作。一切凡夫習戒未成。通名作持。一切賢聖戒行成就名無作持。故涅槃云。戒不具者。是人但有作戒無無作戒。謂凡夫人但有方便始作之戒無其終成無作戒也。四約境界明作無作。從凡至佛隨事離過通名作持。證實舍過名無作。義辨之粗爾(此二門竟)。
次就止作二門分別。三聚別論律儀是止。止諸惡故。餘二是作。作諸善故。三聚通論一一之中皆有止作。律儀戒
【現代漢語翻譯】 現代漢語譯本： 這是如何理解的呢？正如《成實論》（Satya-siddhi-shastra）所說。該論中問道：『何時才能稱之為無作？』論中自己解釋說：『第二念之后才可稱為無作。』因為作戒被認為是初念，所以無作是第二念。這三個時間段中，因時和果時都不是無作戒體。果后所發的要期無作才是無作戒。大乘戒中也有三種時間段：一是因時，二是果時，三是果后。因時和果后與小乘相同。果時的無作，沒有定論，或者與毗曇宗（Abhidharma）相同，或者與成實宗相同。這三個時間段中，因時的無作不是無作戒，果時則不確定。如果說果時只有作，那麼就不是無作戒。如果說果時兩種（作和無作）並生，那麼就應該分取要期無作為無作戒，作俱則不是。果后也是如此，作俱則不是，要期則是。受戒是這樣。接下來就持戒來闡明作和無作。義理的解釋有四種：一是就行業來闡明作和無作，對境防護稱為作持，依靠作而有無作善產生，稱為無作持。二是根據行修的始終來分別，學戒之初，作意防護稱為作持，修心純熟，任運離過，不假作意，稱為無作持。就像杖轉輪子，與杖相應稱為作轉，離開杖而自動，稱為無作轉。這裡也是如此。三是就行位來闡明作和無作，一切凡夫習戒未成，都稱為作持，一切賢聖戒行成就，稱為無作持。所以《涅槃經》（Nirvana Sutra）說：『戒不具足的人，只是有作戒而沒有無作戒。』說的是凡夫只有方便始作之戒，而沒有最終成就的無作戒。四是約境界來闡明作和無作，從凡夫到佛，隨著事情的發生而遠離過失，都稱為作持，證實舍過稱為無作。義理的辨析大致如此（以上兩門結束）。 接下來就止作二門來分別。從三聚戒（Trisamvara）分別來說，律儀戒（Pratimoksha-sila）是止，因為能止息諸惡。其餘兩種是作，因為能作諸善。從三聚戒通盤來說，每一種戒中都有止和作。律儀戒（Pratimoksha-sila）
【English Translation】 English version: How is this to be understood? As the Satya-siddhi-shastra says. The treatise asks: 'When can it be called non-action (wu-zuo)?' The treatise itself explains: 'The second thought is called non-action.' Because action-precept (zuo-jie) is considered the first thought, non-action is the second thought. Among these three time periods, the cause time and the result time are definitely not the substance of non-action precepts. The resolve (yao-qi) non-action that arises after the result is the non-action precept. In Mahayana precepts, there are also three time periods: first, the cause time; second, the result time; and third, the time after the result. The cause time and the time after the result are the same as in the Hinayana. The non-action at the result time is not definitively determined; it may be the same as in the Abhidharma, or the same as in the Satya-siddhi-shastra. Among these three time periods, the non-action at the cause time is not a non-action precept, and the result time is uncertain. If it is said that at the result time there is only action, then it is definitely not a non-action precept. If it is said that at the result time the two (action and non-action) arise together, then one should distinguish and take the resolve non-action as the non-action precept; action together is not. The same is true after the result; action together is not, resolve is. Such is the receiving of precepts. Next, regarding upholding precepts, clarify action and non-action. There are four explanations of the meaning: first, clarify action and non-action in terms of conduct; guarding against conditions is called action-upholding, and relying on action to have non-action good arise is called non-action-upholding. Second, distinguish according to the beginning and end of practice; at the beginning of learning precepts, intentionally guarding is called action-upholding; when the mind is purely skilled and spontaneously avoids faults, without intentional effort, it is called non-action-upholding. It is like a staff turning a wheel; being connected to the staff is called action-turning, and moving automatically without the staff is called non-action-turning. It is the same here. Third, clarify action and non-action in terms of the stage of practice; all ordinary people who have not yet completed the practice of precepts are generally called action-upholding; all sages who have accomplished the practice of precepts are called non-action-upholding. Therefore, the Nirvana Sutra says: 'Those who do not have complete precepts only have action-precepts and no non-action-precepts.' This means that ordinary people only have the precepts of initial action through skillful means, and do not have the non-action-precepts of final accomplishment. Fourth, clarify action and non-action in terms of the realm; from ordinary people to Buddhas, avoiding faults as things happen is generally called action-upholding, and verifying and abandoning faults is called non-action. The analysis of the meaning is roughly like this (the above two sections are finished). Next, distinguish between the two aspects of cessation and action. Separately speaking from the Three Aggregates of Pure Precepts (Trisamvara), the Pratimoksha-sila is cessation, because it stops all evils. The other two are action, because they perform all good. Generally speaking from the Three Aggregates of Pure Precepts, there are both cessation and action in each precept. The Pratimoksha-sila
中防禁殺等名之為止。修習慈心安穩心等對治殺果。修施治盜修不凈觀對治邪行。如是一切名之為作。攝善戒中離其懈怠不攝善過名之為止。修行六度說之為作。攝生戒中離其獨善不化生過名之為止。修行四攝饒益眾生說之為作。良以三聚皆止惡故。經說三聚通為律儀。皆作善故經中說為善集諸善(此三門竟)。
次就自利利他分別。行門有二。一分相門。三聚戒中前二自利后一利他。二助成門。三俱自行三俱利他自修三聚為涅槃因。故通自利。修此三聚為得菩提利益眾生。故皆利他(此四門竟)。
次就色心非色心等三聚分別。依薩婆多作無作戒一切是色。以是身口色業性故。相狀如何。謂受戒時最後一念身口調善是其作色。此之作色為眼所行。眼見身口不作惡故。口之止業不可耳聞。以無聲故。於此作邊無作善生名無作色。以此無作是其色業從色法生防禁色過。故說為色。故雜心云。以作色故無作亦色。其如樹動影亦隨動。此無作色為意所行。故論說言。為不可見無對色也。依曇無德作戒唯色。亦以身口色業性故。然此宗中是假名色為意所行。非眼識見。正義如是。有人說言。依曇無德作戒是其色心自性。若言作戒是色心性何所依據。又若作戒是色心性。聲聞應受十善道戒。何故唯受七律儀戒。聲聞
唯受七律儀故明非心性。又若作戒是色心性。比丘二百五十戒中應有一戒獨防心過。無有一戒獨防心故明非心性。問曰。若言聲聞戒法不防心過。何故律言汝以何心。釋言。彼遮成身口心。非謂制戒獨防心過。以如是義當知作戒一向非心。無作戒者。于彼宗中非色非心。以非形礙所以非色。又非慮知所以非心。大乘法中作戒是其色心自性。以大乘中作戒是其三業性故。問曰。若言大乘法中作戒是其色心性者。有人于彼受戒之時最後一念心想異緣。是人云何得具作戒。釋言。是人心雖異緣由前方便要期力故身口意上離惡義成。說為作戒。故得具足。無作戒者。于大乘中是色心法非色心事。以無作戒三業自性從三業生防三業故。說為色心。是色心故。異曇無德。故涅槃云。我諸弟子不解我意。唱言。如來說無作戒定非色心。彼無作戒雖復是其防色心法不是其色心之事。是故說為非色非心。非色心故異薩婆多。故涅槃云。我諸弟子不解我意。唱言。如來說無作戒一向是色。是義云何。薩婆多中說。無作戒性四大造。體是障礙故。欲色界有。無色則無。大乘法中說。無作戒真是製法。如結界處所有界法。是製法故不為大造。非大造故非定隔礙。不定礙故身生四空亦常成就。是以不同。以小乘中情見未融。或有聞說是色心法便即
【現代漢語翻譯】 現代漢語譯本 唯有接受七支律儀才能表明它不是心性。又如果說『作戒』（受戒時所作的行為）是色（物質）和心性，那麼比丘的二百五十條戒律中應該有一條是專門防止內心過失的。但實際上沒有一條戒律是專門防止內心過失的，這表明『作戒』不是心性。有人問：如果說聲聞乘的戒法不能防止內心過失，為什麼戒律中會說『你以何心』？回答是：那是爲了防止身、口、意的惡行，而不是說制定戒律只是爲了防止內心過失。根據這個道理，應當知道『作戒』完全不是心。至於『無作戒』（受戒后持續存在的戒體），在小乘宗派中，它既不是色，也不是心。因為它沒有形體和障礙，所以不是色；又因為它沒有思慮和知覺，所以不是心。 在大乘佛法中，『作戒』是色和心性的自性。因為在大乘中，『作戒』是身、口、意三業的性質。有人問：如果說在大乘佛法中，『作戒』是色和心性的自性，那麼如果有人在受戒時，最後一念心想到了其他事情，這個人怎麼能得到完整的『作戒』呢？回答是：這個人雖然心想到了其他事情，但由於之前的準備和誓願的力量，他的身、口、意上遠離惡行的意義已經形成，所以說他得到了『作戒』，因此能夠圓滿具足。 至於『無作戒』，在大乘中，它是色和心法，但不是色和心事。因為『無作戒』是三業的自性，從三業產生，防止三業的惡行，所以說是色和心。因為它既是色又是心，所以不同於曇無德（Dharmagupta）。因此《涅槃經》說：『我的弟子們不理解我的意思，說如來說的『無作戒』一定不是色和心。』那是因為『無作戒』雖然是防止色和心的方法，但不是色和心本身的事情，所以說是非色非心。因為它既非色又非心，所以不同於薩婆多（Sarvastivada）。因此《涅槃經》說：『我的弟子們不理解我的意思，說如來說的『無作戒』完全是色。』這是什麼意思呢？在薩婆多宗中說，『無作戒』的性質是四大（地、水、火、風）所造，本體是障礙，所以只存在於欲界（Kamadhatu）。在無色界（Arupadhatu）則不存在。但在大乘佛法中說，『無作戒』是真正的製法（規則）。就像結界之處所存在的界法一樣。因為它是製法，所以不是由四大所造。不是由四大所造，所以不是固定的障礙。因為它不是固定的障礙，所以即使身處四空定（the four formless realms）中，也能常常成就。這就是大乘和小乘的不同之處。因為小乘的情見還沒有融合，所以有些人聽到說是色心法，就立刻
【English Translation】 English version Only by accepting the sevenfold precepts (Saptavidha-śīla) can it be shown that it is not of the nature of mind. Furthermore, if 'karma-śīla' (the action of taking precepts) is of the nature of rūpa (form/matter) and mind, then among the 250 precepts for a Bhikṣu (monk), there should be one precept specifically to prevent faults of the mind. Since there is no precept specifically to prevent faults of the mind, it is clear that 'karma-śīla' is not of the nature of mind. Someone asks: If you say that the precepts of the Śrāvakayāna (the Vehicle of Hearers) do not prevent faults of the mind, why does the Vinaya (monastic code) say, 'With what mind do you do this?' The answer is: That is to prevent evil actions of body, speech, and mind, not to say that the precepts are established solely to prevent faults of the mind. According to this principle, it should be known that 'karma-śīla' is entirely not mind. As for 'asaṃvara-śīla' (non-restraint precepts), in that school, it is neither rūpa nor mind. Because it has no form or obstruction, it is not rūpa; and because it has no thought or awareness, it is not mind. In Mahāyāna Buddhism, 'karma-śīla' is the self-nature of rūpa and mind. Because in Mahāyāna, 'karma-śīla' is the nature of the three karmas (body, speech, and mind). Someone asks: If you say that in Mahāyāna Buddhism, 'karma-śīla' is the self-nature of rūpa and mind, then if someone, at the time of taking precepts, has a different thought in the last moment, how can that person obtain the complete 'karma-śīla'? The answer is: Although that person's mind has a different thought, due to the power of the previous preparation and vows, the meaning of abandoning evil actions in their body, speech, and mind has been formed. Therefore, it is said that they have obtained 'karma-śīla', and thus can be fully complete. As for 'asaṃvara-śīla', in Mahāyāna, it is the dharma of rūpa and mind, but not the event of rūpa and mind. Because 'asaṃvara-śīla' is the self-nature of the three karmas, arising from the three karmas, and preventing the evil actions of the three karmas, it is said to be rūpa and mind. Because it is both rūpa and mind, it is different from Dharmagupta's view. Therefore, the Nirvana Sutra says: 'My disciples do not understand my meaning, and say that the 'asaṃvara-śīla' spoken by the Tathāgata (the Thus-Come One) is definitely not rūpa and mind.' That is because 'asaṃvara-śīla', although it is a method to prevent rūpa and mind, is not the matter of rūpa and mind itself, so it is said to be neither rūpa nor mind. Because it is neither rūpa nor mind, it is different from Sarvāstivāda's view. Therefore, the Nirvana Sutra says: 'My disciples do not understand my meaning, and say that the 'asaṃvara-śīla' spoken by the Tathāgata is entirely rūpa.' What does this mean? In the Sarvāstivāda school, it is said that the nature of 'asaṃvara-śīla' is created by the four great elements (earth, water, fire, and wind), and its substance is an obstruction, so it only exists in the Kāmadhātu (desire realm). It does not exist in the Arūpadhātu (formless realm). But in Mahāyāna Buddhism, it is said that 'asaṃvara-śīla' is the true rule (Vidhi). Just like the boundary rule that exists in the place of boundary demarcation. Because it is a rule, it is not created by the four great elements. Because it is not created by the four great elements, it is not a fixed obstruction. Because it is not a fixed obstruction, it can always be accomplished even when the body is in the four formless realms. This is the difference between Mahāyāna and Śrāvakayāna. Because the emotional views of the Śrāvakayāna have not yet been integrated, some people, upon hearing that it is the dharma of rūpa and mind, immediately
取之以為色事。或有聞說非色心事便即取為非色心法。故成諍論。大乘通取。所以非諍。體性如是。
第三開合以辨其相。先就律儀開合辨相。律儀戒中開合不定。總之唯一。謂三聚中一律儀戒。或分為二。如地持說。一在家戒。二出家戒。或分為三。一別解脫戒。二者禪戒。三無漏戒。別解脫者。戒是正順解脫之本。故名解脫。又免業䩭亦名解脫。此之解脫不與定道二種心俱。故稱為別。言禪戒者。經論亦名定共戒也。有人意謂。定心無過名為定戒。此事不然。蓋乃世俗禪定心邊戒法隨生名為禪戒。依阿毗曇。四根本禪未來中間六地禪邊戒法隨生以為禪戒。依成實論。八禪心邊及彼欲界電光定邊戒法隨生以為禪戒。無漏戒者。經論亦名道共戒也。有人意謂。道心無過即名道戒。此亦不然。蓋乃出世無漏道邊戒法隨生名無漏戒。毗曇法中依色界禪所起道邊戒法隨生說為道戒。成實大乘三界道邊戒法隨生悉名道戒。又成實中更說三種。與前少異。何等為三。一別解脫戒。二者禪戒。三者定戒。別解脫戒與前相似。欲界電光及色界定。此等心邊所生有漏及無漏戒通名禪戒。無色定邊所生有漏及無漏戒通名定戒。依如毗曇。戒是色故四空無之。成實無作非色心故。四空定邊亦得有戒。或分為四。一別解脫戒。二者禪戒
【現代漢語翻譯】 現代漢語譯本： 獲取它來作為色心之事。或者有人聽到說不是色心之事，就立即理解為不是色心的法，因此產生爭論。大乘普遍接受，所以沒有爭論，其體性就是這樣。
第三，通過開合來辨別它的相狀。首先就律儀來開合辨別相狀。律儀戒中的開合是不定的，總的來說只有一個，就是三聚戒中的律儀戒。或者分為兩種，如《瑜伽師地論·本地分》所說：一是在家戒，二是出家戒。或者分為三種：一是別解脫戒（Pratimoksha，防止墮落的戒律），二是禪戒（Dhyana-sila，由禪定產生的戒律），三是無漏戒（Anasrava-sila，由無漏智慧產生的戒律）。別解脫戒，因為戒是真正順應解脫的根本，所以名為解脫。又因為免除業的束縛，也名為解脫。這種解脫不與定和道兩種心相應，所以稱為別。禪戒，經論中也稱為定共戒。有人認為，定心沒有過失就名為定戒，這是不對的。實際上是世俗禪定心生起時，戒法隨之而生，名為禪戒。根據《阿毗達磨》，在四根本禪和未來中間禪這六地禪定生起時，戒法隨之而生，就作為禪戒。根據《成實論》，在八禪心以及欲界的電光定生起時，戒法隨之而生，就作為禪戒。無漏戒，經論中也稱為道共戒。有人認為，道心沒有過失就名為道戒，這也是不對的。實際上是出世間的無漏道生起時，戒法隨之而生，名為無漏戒。《阿毗達磨》中，依據無色禪所生起的道邊戒法隨之而生，說為道戒。《成實論》和大乘認為，三界道邊戒法隨之而生，都名為道戒。另外，《成實論》中還說了三種，與前面稍有不同。是哪三種呢？一是別解脫戒，二是禪戒，三是定戒。別解脫戒與前面相似。欲界的電光定和四禪定，這些心生起時所生的有漏和無漏戒，都統稱為禪戒。無色定生起時所生的有漏和無漏戒，都統稱為定戒。依據《阿毗達磨》，戒是色法，所以四空定中沒有戒。而《成實論》認為無作不是色心，所以四空定中也可以有戒。或者分為四種：一是別解脫戒，二是禪戒
【English Translation】 English version: Taking it as matters of the 'rupa-citta' (form-mind). Or, some, upon hearing talk of things that are not 'rupa-citta', immediately take it as 'dharma' (teachings) that are not 'rupa-citta', thus leading to disputes. The Mahayana (Great Vehicle) accepts universally, and therefore there is no dispute, as its nature is such.
Third, distinguishing its characteristics through opening and closing. First, distinguishing the characteristics of 'sila' (moral conduct) through opening and closing. The opening and closing of 'sila' within 'vinaya' (discipline) is not fixed. In general, there is only one, which is the 'vinaya-sila' within the three aggregates. Or it can be divided into two, as stated in the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice): one is the 'sila' for lay practitioners, and the other is the 'sila' for renunciates. Or it can be divided into three: first, 'Pratimoksha-sila' (the precepts of individual liberation), second, 'Dhyana-sila' (the precepts arising from meditation), and third, 'Anasrava-sila' (the precepts arising from non-outflow wisdom). 'Pratimoksha-sila', because 'sila' is the root that truly accords with liberation, it is named liberation. Also, because it avoids the bondage of karma, it is also named liberation. This liberation does not occur together with the two types of mind, 'samadhi' (concentration) and 'marga' (path), so it is called separate. 'Dhyana-sila', the sutras and treatises also call it 'samadhi-born-sila'. Some people think that the absence of faults in the 'samadhi-citta' (concentration mind) is called 'samadhi-sila', but this is not the case. It is actually that when the mundane 'dhyana-citta' arises, the 'sila-dharma' (precepts) arise along with it, and this is called 'dhyana-sila'. According to the 'Abhidhamma' (Buddhist philosophy), when the 'sila-dharma' arises along with the six 'dhyana' (meditative states) of the four fundamental 'dhyanas' and the intermediate 'dhyana' of the future, it is considered 'dhyana-sila'. According to the 'Tattvasiddhi-sastra' (Treatise on the Establishment of Truth), when the 'sila-dharma' arises along with the eight 'dhyana-citta' and the 'vajropama-samadhi' (diamond-like concentration) of the desire realm, it is considered 'dhyana-sila'. 'Anasrava-sila', the sutras and treatises also call it 'marga-born-sila'. Some people think that the absence of faults in the 'marga-citta' (path mind) is called 'marga-sila', but this is also not the case. It is actually that when the supramundane 'anasrava-marga' arises, the 'sila-dharma' arises along with it, and this is called 'anasrava-sila'. In the 'Abhidhamma', it is said that when the 'sila-dharma' arises along with the 'marga' arising from the 'arupa-dhyana' (formless meditation), it is called 'marga-sila'. The 'Tattvasiddhi-sastra' and the Mahayana consider that when the 'sila-dharma' arises along with the 'marga' of the three realms, it is all called 'marga-sila'. Furthermore, the 'Tattvasiddhi-sastra' also speaks of three types, which are slightly different from the previous ones. What are these three? First, 'Pratimoksha-sila', second, 'Dhyana-sila', and third, 'Samadhi-sila'. 'Pratimoksha-sila' is similar to the previous one. The 'vajropama-samadhi' of the desire realm and the four 'dhyanas', the 'asrava' (outflow) and 'anasrava' 'sila' that arise when these minds arise are all collectively called 'Dhyana-sila'. The 'asrava' and 'anasrava' 'sila' that arise when the 'arupa-samadhi' arises are all collectively called 'Samadhi-sila'. According to the 'Abhidhamma', 'sila' is 'rupa' (form), so it does not exist in the four 'arupa-dhyanas'. However, the 'Tattvasiddhi-sastra' considers that 'non-action' is not 'rupa-citta', so 'sila' can also exist in the four 'arupa-dhyanas'. Or it can be divided into four: first, 'Pratimoksha-sila', second, 'Dhyana-sila'
。三者道戒。四斷律儀戒。別解脫戒義如上釋。餘三云何。四根本禪及中間禪所生禪戒一切皆是禪戒所收。依未來禪所生禪戒有是有非。是非如何。未來凈禪唯治欲惡。彼治有二。一無礙道。二解脫道。解脫道邊所生禪戒是四種中禪戒所收。無礙道邊所生禪戒是斷律儀非禪戒攝。以此親斷欲界不善故與斷名。又依四禪及中間禪所生聖戒一切皆是道戒所收。依未來禪所生聖戒有是有非。是非如何。依未來禪所生聖道能治三界九地之中所業煩惱。隨其地別各有無礙解脫之道。於此九地解脫道邊所生聖戒一切皆是道戒所收。無礙道邊所生聖戒義則不定。依治初禪乃至非想無礙道邊所生聖戒是道戒收。對治欲界無礙道邊所生聖戒是斷律儀非道戒攝。以此親斷欲惡不善故與斷名。問曰。欲界有其不善。能治道邊可有戒生。上二界中無其不善。能治道邊云何有戒。釋言。上界雖無不善而彼對治。于欲界惡有持對治遠分對治。故得有戒。或分為五。謂五支戒。如涅槃說。一是根本業清凈戒。謂離根本不善體。二前後眷屬余清凈戒。謂離業道前後方便。三離諸惡覺覺清凈戒。謂離八種惡覺煩惱。八覺如前煩惱聚中具廣分別。四護持正念念清凈戒。謂修六念助成戒行。言六念者。唸佛．法．僧．戒．施及天。五迴向阿耨多羅三藐三菩提戒
【現代漢語翻譯】 現代漢語譯本 三種道戒，四種斷律儀戒。別解脫戒的含義如前所述。其餘三種是什麼呢？四根本禪（指色界四禪）以及中間禪所產生的禪戒，都屬於禪戒所攝。依據未來禪（指未至定）所產生的禪戒，則有些是，有些不是。如何區分是與非呢？未來凈禪（指未至定中的清凈禪）專門對治欲界的惡法。這種對治有兩種：一是無礙道，二是解脫道。在解脫道旁邊所產生的禪戒，屬於四種戒中的禪戒所攝。在無礙道旁邊所產生的禪戒，屬於斷律儀戒，不屬於禪戒所攝。因為這種戒直接斷除欲界的不善，所以稱為『斷』。 此外，依據四禪以及中間禪所產生的聖戒，都屬於道戒所攝。依據未來禪所產生的聖戒，則有些是，有些不是。如何區分是與非呢？依據未來禪所產生的聖道，能夠對治三界九地中所造作的煩惱。根據不同地的情況，各有無礙道和解脫道。在這九地的解脫道旁邊所產生的聖戒，都屬於道戒所攝。在無礙道旁邊所產生的聖戒，其含義則不確定。依據對治初禪乃至非想非非想處天（最高禪定）的無礙道旁邊所產生的聖戒，屬於道戒所攝。對治欲界的無礙道旁邊所產生的聖戒，屬於斷律儀戒，不屬於道戒所攝。因為這種戒直接斷除欲界的惡和不善，所以稱為『斷』。 有人問：欲界有不善，能對治的道旁邊可以產生戒。但上二界（色界和無色界）沒有不善，能對治的道旁邊怎麼會有戒呢？ 回答說：上界雖然沒有不善，但有對治。對於欲界的惡，有『持對治』和『遠分對治』。所以可以有戒。或者可以分為五種，即五支戒，如《涅槃經》所說：一是根本業清凈戒，即遠離根本的不善之體；二是前後眷屬余清凈戒，即遠離業道的前後方便；三是離諸惡覺覺清凈戒，即遠離八種惡覺煩惱。八覺如前煩惱聚中詳細分別；四是護持正念念清凈戒，即修習六念來幫助成就戒行。所說的六念是：唸佛、法、僧、戒、施以及天；五是迴向阿耨多羅三藐三菩提（無上正等正覺）戒。
【English Translation】 English version The three are the precepts of the Path. The four are the precepts of severance-discipline. The meaning of the Pratimoksha (individual liberation) precepts has been explained above. What are the remaining three? All the meditative precepts arising from the four fundamental Dhyanas (meditative states of absorption in the Form Realm) and the intermediate Dhyana are included within the meditative precepts. The meditative precepts arising from the future Dhyana (the preliminary stage before entering the first Dhyana) are sometimes included and sometimes not. How to distinguish between what is and what is not? The future pure Dhyana exclusively cures the evils of the desire realm. This cure has two aspects: one is the unobstructed path (anantarya-marga), and the other is the path of liberation (vimukti-marga). The meditative precepts arising from the side of the path of liberation are included among the four types of meditative precepts. The meditative precepts arising from the side of the unobstructed path are severance-discipline precepts and are not included within the meditative precepts. Because they directly sever the unwholesome of the desire realm, they are called 'severance'. Furthermore, all the noble precepts arising from the four Dhyanas and the intermediate Dhyana are included within the precepts of the Path. The noble precepts arising from the future Dhyana are sometimes included and sometimes not. How to distinguish between what is and what is not? The noble path arising from the future Dhyana can cure the afflictions created within the nine grounds of the three realms. According to the different grounds, there are unobstructed paths and paths of liberation. All the noble precepts arising from the side of the path of liberation in these nine grounds are included within the precepts of the Path. The meaning of the noble precepts arising from the side of the unobstructed path is uncertain. The noble precepts arising from the side of the unobstructed path that cures the first Dhyana up to the Realm of Neither Perception nor Non-Perception (the highest state of meditative absorption) are included within the precepts of the Path. The noble precepts arising from the side of the unobstructed path that cures the desire realm are severance-discipline precepts and are not included within the precepts of the Path. Because they directly sever the evils and unwholesome of the desire realm, they are called 'severance'. Question: The desire realm has unwholesome qualities, and precepts can arise from the side of the path that cures them. But the two upper realms (the Form Realm and the Formless Realm) do not have unwholesome qualities, so how can precepts arise from the side of the path that cures them? Answer: Although the upper realms do not have unwholesome qualities, they have cures for them. Regarding the evils of the desire realm, there are 'holding cures' and 'distant cures'. Therefore, there can be precepts. Or they can be divided into five, namely the five branch precepts, as stated in the Nirvana Sutra: First is the precept of fundamental karma purity, which is to be free from the substance of fundamental unwholesomeness. Second is the precept of purity of the remaining before and after retinue, which is to be free from the preceding and following means of karmic paths. Third is the precept of purity of awakening from all evil thoughts, which is to be free from the eight types of evil thought afflictions. The eight thoughts are extensively distinguished in the previous collection of afflictions. Fourth is the precept of purity of upholding right mindfulness, which is to cultivate the six recollections to help accomplish the practice of precepts. The six recollections are: recollection of the Buddha, Dharma, Sangha, precepts, generosity, and the heavens. Fifth is the precept of dedicating to Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
。謂以戒行正向佛道。或分為六。所謂五戒．八戒．十戒．式叉摩那．比丘及尼合為六也。或分為七。謂七眾戒。言七眾者。在家有二。謂優婆塞優婆夷。出家有五。比丘比丘尼。式叉摩那。沙彌沙彌尼。合為七也。或分為十。謂十善戒。或復宣說二百五十五百戒等。廣則無量。律儀如是。次就攝善開合辨相。此亦不定。總唯一善。或分為二。唯福與智。或分為三。謂聞思修。或分為四。聞思修證。或分為五。如地經說。凡夫二乘菩薩及佛五品善法即為五也。或分為六。謂六波羅蜜。又地持中身口意善加聞思修亦為六也。或分為十。謂十善道。廣則無量。攝善如是。次就攝生開合辨相。總之唯一。或分為二。一離惡攝。二修善攝。或分為三。謂身口意攝取眾生。或分為四。謂四攝法攝化眾生。或分為五。五品善法饒益眾生。或分為六。如勝鬘說。六波羅蜜攝取眾生。或分為十。謂十善法饒益眾生。或分十一。如地持說。彼分四攝以為十一。何者是乎。佈施有四。一者財施。二者法施。三無畏施。四報恩施。愛語有一。通前為五。利行有四。一無德善人方便隨順。二有德善人稱揚贊悅。三易調惡人隨過治罰。四難調惡人神力降伏。以此通前合為九也。同事有二。一苦事中同。二樂事中同。以此通前合為十一。廣則無量。
辨相如是。
第四門中制立三聚。于中略以五義制之。一起因不同故立三聚。言起因者。一厭有為心。起律儀戒。二求菩提心。起攝善戒。三念眾生心。起攝生戒。二依法不同故立三聚。所言法者。一離惡法依。成律儀。二集善法依。成攝善。三化生法依。成攝生。三離過不同故立三聚。言離過者。初律儀戒離殺等過。二攝善戒離不攝善過。三攝眾生戒離不攝生過。四功能不同故分三聚。言功能者。如地持說。初律儀戒能令心住。二攝善戒成就菩提。三攝眾生戒成就眾生。以此不同故分三聚。五品分不同故分三聚。律儀最下。以能離惡未修善故。攝善為次。依前離惡能修善故。地持論言。攝善法戒于律儀為上。攝生為勝。依前自善能利他故。故地論言。利益眾生戒于攝善為上。以此五義故立三聚。
第五明其大少不同。于中有五。一起因不同。二有無不同。三寬狹不同。四長短不同。五受舍不同。言起因者。菩薩戒法三種心起。一厭有為心。二求佛智心。三念眾生心。于中別分為厭有為故受律儀。為求佛智故受攝善。爲念眾生故受攝生。通則三聚一一皆從三種心起。為厭有為必須離惡。故受律儀。為求佛智離惡方成。故受律儀。欲化眾生離惡方能。故受律儀。又厭有為非善不治。故須攝善。為求佛智非善
【現代漢語翻譯】 現代漢語譯本： 辨別（三聚戒的）體相是這樣的。
第四門中，制定了三聚戒。其中略以五種意義來制定它。第一，因為發起的原因不同，所以立三聚戒。所說的發起原因是指：一是厭離有為之心，發起律儀戒（Pratimoksha，防止惡行的戒律）；二是求菩提之心（Bodhi，覺悟），發起攝善戒（Kushala-dharma-samgraha，包含所有善行的戒律）；三是憐念眾生之心，發起攝眾生戒（Sattvarthakriya-samgraha，利益眾生的戒律）。第二，因為所依據的法不同，所以立三聚戒。所說的法是指：一是依于遠離惡法，成就律儀戒；二是依于積聚善法，成就攝善戒；三是依于化度眾生之法，成就攝眾生戒。第三，因為遠離的過失不同，所以立三聚戒。所說的遠離過失是指：首先，律儀戒遠離殺生等過失；其次，攝善戒遠離不攝取善法的過失；再次，攝眾生戒遠離不攝受眾生的過失。第四，因為功能不同，所以分立三聚戒。所說的功能是指：如《地持論》（Bodhisattvabhumi）所說，首先，律儀戒能使心安住；其次，攝善戒能成就菩提；再次，攝眾生戒能成就眾生。因為這些不同，所以分立三聚戒。第五，因為品位區分不同，所以分立三聚戒。律儀戒最低下，因為它只能遠離惡行而未修習善行。攝善戒其次，因為它依于先前遠離惡行而能修習善行。《地持論》說，攝善法戒比律儀戒更高。攝眾生戒最為殊勝，因為它依于先前的自身行善而能利益他人。所以《地論》（Dasabhumika Sutra）說，利益眾生戒比攝善戒更高。因為這五種意義，所以立三聚戒。
第五，說明它們的大小不同。其中有五點：一是發起的原因不同；二是有無不同；三是寬窄不同；四是長短不同；五是受持和捨棄不同。所說的發起原因是指：菩薩戒法由三種心發起：一是厭離有為之心；二是求佛智之心；三是憐念眾生之心。其中分別來說，因為厭離有為而受律儀戒；爲了求佛智而受攝善戒；爲了憐念眾生而受攝眾生戒。通而言之，三聚戒的每一聚都從這三種心發起。爲了厭離有為，必須遠離惡行，所以受律儀戒。爲了求佛智，遠離惡行才能成就，所以受律儀戒。想要化度眾生，遠離惡行才能做到，所以受律儀戒。而且厭離有為，不用善行就無法治理，所以需要攝善戒。爲了求佛智，沒有善行
【English Translation】 English version: Discriminating the characteristics is thus.
In the fourth section, the Three Samvaras (threefold training in moral discipline) are established. Among them, they are established with five meanings briefly. First, the Three Samvaras are established because the causes of arising are different. The causes of arising refer to: first, the mind of厭離有為 (disgust with conditioned existence) arises the Pratimoksha (律儀戒, precepts of restraint); second, the mind of seeking Bodhi (菩提, enlightenment) arises the Kushala-dharma-samgraha (攝善戒, precepts of gathering good dharmas); third, the mind of thinking of sentient beings arises the Sattvarthakriya-samgraha (攝眾生戒, precepts of benefiting sentient beings). Second, the Three Samvaras are established because the dharmas relied upon are different. The dharmas refer to: first, relying on abandoning evil dharmas, the Pratimoksha is accomplished; second, relying on accumulating good dharmas, the Kushala-dharma-samgraha is accomplished; third, relying on the dharma of transforming sentient beings, the Sattvarthakriya-samgraha is accomplished. Third, the Three Samvaras are established because the faults abandoned are different. The faults abandoned refer to: first, the Pratimoksha abandons faults such as killing; second, the Kushala-dharma-samgraha abandons the fault of not gathering good dharmas; third, the Sattvarthakriya-samgraha abandons the fault of not benefiting sentient beings. Fourth, the Three Samvaras are divided because the functions are different. The functions refer to: as the Bodhisattvabhumi (地持論) says, first, the Pratimoksha can cause the mind to abide; second, the Kushala-dharma-samgraha accomplishes Bodhi; third, the Sattvarthakriya-samgraha accomplishes sentient beings. Because of these differences, the Three Samvaras are divided. Fifth, the Three Samvaras are divided because the distinctions in rank are different. The Pratimoksha is the lowest, because it can only abandon evil and has not cultivated good. The Kushala-dharma-samgraha is next, because it relies on previously abandoning evil and can cultivate good. The Bodhisattvabhumi says that the Kushala-dharma-samvara is superior to the Pratimoksha. The Sattvarthakriya-samgraha is the most excellent, because it relies on previously benefiting oneself and can benefit others. Therefore, the Dasabhumika Sutra (地論) says that the Sattvarthakriya-samvara is superior to the Kushala-dharma-samgraha. Because of these five meanings, the Three Samvaras are established.
Fifth, explaining their differences in size. There are five points: first, the causes of arising are different; second, the presence or absence is different; third, the breadth is different; fourth, the length is different; fifth, the acceptance and abandonment are different. The causes of arising refer to: the Bodhisattva precepts arise from three minds: first, the mind of disgust with conditioned existence; second, the mind of seeking Buddha wisdom; third, the mind of thinking of sentient beings. Among them, separately speaking, the Pratimoksha is received because of disgust with conditioned existence; the Kushala-dharma-samgraha is received in order to seek Buddha wisdom; the Sattvarthakriya-samgraha is received in order to think of sentient beings. Generally speaking, each of the Three Samvaras arises from these three minds. In order to厭離有為 (disgust with conditioned existence), one must abandon evil, so the Pratimoksha is received. In order to seek Buddha wisdom, it can only be accomplished by abandoning evil, so the Pratimoksha is received. If one wants to transform sentient beings, it can only be done by abandoning evil, so the Pratimoksha is received. Moreover, disgust with conditioned existence cannot be governed without good, so the Kushala-dharma-samgraha is needed. In order to seek Buddha wisdom, without good
不成。故須攝善。爲念眾生非善不救。故須攝善。又厭有為獨善不去。故須攝生。為求佛智獨善不到。故須攝生。爲念眾生必須要期。以法攝取。故受攝生。菩薩如是。聲聞唯從厭有為心而起律儀。是故不同(此一門竟)。
次辨有無不同之義。大乘法中猶具三聚。小乘法中單受律儀無餘二聚。以何義故無攝善戒。有人釋言。小乘之人意存息滅。故受律儀。無心起作。故無攝善。若爾小乘三學之中但應修戒不習定慧。彼存息滅三學俱修。雖存息滅三學俱修。雖存息滅何妨攝善。以有斯妨更為異釋。夫為制戒流類均齊。故制律儀。云何均齊。莫問利鈍同皆遠離五篇諸過得聖果故。攝善不等。是故不制攝善法戒。云何不等。彼小乘中作善無量。無有一人具修諸善方得聖果。故曰不等。如八禪等隨修一二亦得聖果。不要具修。問曰。何故離惡均齊集善不等。以惡易離善難成故。問。縱使攝善不等制攝善戒竟有何過。釋言。不得。若小乘中制攝善戒。有人不能具修善法便是犯戒。云何得聖。又不齊等云何名制。為是義故無攝善戒。問曰。若言小乘法中無攝善戒亦應小乘無有止犯作持之義。釋言。小乘雖不制於攝善法戒非全不修。故有止犯作持之義。雖有作持量分而為非制齊修。是故不名制攝善戒。又小乘中設有作持助止
【現代漢語翻譯】 現代漢語譯本： 不行。所以必須修習善法。因為考慮到眾生，如果不是善法就無法救度他們，所以必須修習善法。又因為厭倦有為法，獨自修善無法達到目標，所以必須攝取眾生。爲了追求佛的智慧，獨自修善無法達到，所以必須攝取眾生。因為考慮到眾生，必須要有期限，用佛法來攝取他們，所以接受攝取眾生。菩薩是這樣的。聲聞乘只是因為厭倦有為的心而生起律儀，所以和菩薩不同（這一門到此結束）。
接下來辨別有和無的不同含義。大乘佛法中具備三種戒律（律儀戒、攝善法戒、饒益有情戒），小乘佛法中只有律儀戒，沒有其餘兩種戒律。因為什麼原因沒有攝善法戒呢？有人解釋說，小乘之人心中想著息滅（煩惱），所以受持律儀戒，沒有心思主動行善，所以沒有攝善法戒。如果這樣說，小乘的三學（戒、定、慧）之中就應該只修戒，不修定慧了。他們雖然想著息滅，但三學都修習。雖然想著息滅，三學都修習，即使這樣，妨礙修習善法嗎？因為有這樣的妨礙，所以有不同的解釋。制定戒律是爲了使同類的人都能達到相同的標準，所以制定律儀戒。怎樣才能達到相同的標準呢？不論根器是利是鈍，都能遠離五篇（五種罪）的各種過失，從而獲得聖果。攝善法卻不相同，所以不制定攝善法戒。怎樣不相同呢？小乘佛法中行善的方式有很多，沒有一個人需要完全修習所有的善法才能獲得聖果，所以說不相同。比如八禪等，隨便修習一兩種也能獲得聖果，不需要全部修習。有人問：為什麼斷惡就能達到相同標準，而修善卻不能達到相同標準呢？因為惡容易斷除，而善難以成就。有人問：即使修習善法不能達到相同標準，制定攝善法戒會有什麼過失呢？解釋說：會有過失。如果小乘佛法中制定攝善法戒，有人不能完全修習所有的善法，那就是犯戒，怎麼能獲得聖果呢？又不齊等，怎麼能叫制定呢？因為這個原因，所以沒有攝善法戒。有人問：如果說小乘佛法中沒有攝善法戒，那麼小乘佛法中也應該沒有止惡、行善、作持的含義了。解釋說：小乘佛法雖然沒有制定攝善法戒，但並非完全不修習善法，所以有止惡、行善、作持的含義。雖然有作持，但只是量力而行，並非強制全部修習，所以不能稱為制定攝善法戒。而且小乘佛法中即使有作持，也是爲了輔助止惡。
【English Translation】 English version: It is not permissible. Therefore, one must cultivate good deeds. Because considering sentient beings, if it is not a good deed, they cannot be saved, therefore, one must cultivate good deeds. Also, because one is weary of conditioned existence, solitary cultivation of goodness cannot reach the goal, therefore, one must gather sentient beings. In order to seek the wisdom of the Buddha, solitary cultivation of goodness cannot reach it, therefore, one must gather sentient beings. Because considering sentient beings, there must be a deadline, using the Dharma to gather them, therefore, accept gathering sentient beings. This is how Bodhisattvas are. Śrāvakas (Hearers) only arise from the mind of weariness of conditioned existence and arise from the precepts, therefore, they are different (this section ends here).
Next, distinguish the meaning of the difference between existence and non-existence. In the Mahāyāna (Great Vehicle) Dharma, all three sets of precepts are present (the precepts of moral discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings), while in the Hīnayāna (Small Vehicle) Dharma, there is only the precept of moral discipline, without the other two sets of precepts. For what reason is there no precept of gathering good dharmas? Some explain that people of the Hīnayāna have the intention of cessation (of afflictions), therefore, they uphold the precept of moral discipline, and have no intention of actively doing good, therefore, there is no precept of gathering good dharmas. If that is the case, among the three learnings (discipline, concentration, and wisdom) of the Hīnayāna, they should only cultivate discipline and not practice concentration and wisdom. Although they have the intention of cessation, they cultivate all three learnings. Although they have the intention of cessation, and cultivate all three learnings, even so, does it hinder the cultivation of good dharmas? Because there is such a hindrance, there is a different explanation. The establishment of precepts is to make the same kind of people reach the same standard, therefore, the precept of moral discipline is established. How can the same standard be reached? Regardless of whether the capacity is sharp or dull, they can all stay away from the various faults of the five categories (of offenses), thereby attaining the fruit of sainthood. Gathering good dharmas is not the same, therefore, the precept of gathering good dharmas is not established. How is it not the same? In the Hīnayāna Dharma, there are countless ways to do good, and no one needs to fully cultivate all good dharmas in order to attain the fruit of sainthood, therefore, it is said to be not the same. For example, the eight dhyānas (meditative absorptions), etc., cultivating one or two at random can also attain the fruit of sainthood, without needing to cultivate all of them. Someone asks: Why is it that cutting off evil can reach the same standard, while cultivating good cannot reach the same standard? Because evil is easy to cut off, while good is difficult to achieve. Someone asks: Even if cultivating good cannot reach the same standard, what fault would there be in establishing the precept of gathering good dharmas? The explanation is: There would be a fault. If the precept of gathering good dharmas is established in the Hīnayāna Dharma, and someone cannot fully cultivate all good dharmas, then that would be breaking the precept, how can they attain the fruit of sainthood? And it is not equal, how can it be called establishment? Because of this reason, there is no precept of gathering good dharmas. Someone asks: If it is said that there is no precept of gathering good dharmas in the Hīnayāna Dharma, then there should also be no meaning of stopping evil, doing good, and maintaining practice in the Hīnayāna Dharma. The explanation is: Although the Hīnayāna Dharma does not establish the precept of gathering good dharmas, it is not that they do not cultivate good dharmas at all, therefore, there is the meaning of stopping evil, doing good, and maintaining practice. Although there is doing and maintaining, it is done according to one's ability, and it is not forced to cultivate all of them, therefore, it cannot be called establishing the precept of gathering good dharmas. Moreover, even if there is doing and maintaining in the Hīnayāna Dharma, it is to assist in stopping evil.
之作非攝善戒。問曰。若言小乘作善是助止法。三聚戒中無攝善者三學之中亦應不立定慧兩學。釋言。三學隨義分別。非製法故不得齊等。為是義故說有無過。以何義故無攝生戒。彼在獨度不兼他故。有無如是(此二門竟)。
次辨寬狹。小乘律儀但防身口。不遮心過。名之為狹。大乘律儀通防三業。目之為寬。云何得知。小乘律儀但防身口。不遮心過。彼小乘中但說身口七善律儀以之為戒。不說十善以為戒故。故成實言。戒防身口定慧防心。云何得知。大乘之戒通防三業。如地經中說十善道為律儀故。問曰。何故小乘法中單防身口。大乘法中通防三業。釋言。小乘一身求果。習道不久心過難裁。非戒能制要修定慧方除心過。故戒不防心。大乘法中多身求果。習道長久堪裁意非。故戒防心(此三門竟)。
次辨長短不同之義。小乘之戒止在一形不通異世。名之為短。菩薩戒法一受得已。若不退失菩提之心及不增上起煩惱犯盡未來際畢竟不失。名之為長。故地持云。菩薩無有捨身失律儀戒。何故如是。聲聞為欲一形期果受戒之時自誓要。故言盡形壽。一形已來是彼要期分齊之限。故不失戒。一形已后不復是彼要期之眼。所以失戒。菩薩為欲多身求果受戒之時自誓要期盡未來際。盡未來際是彼要期分齊之限。
【現代漢語翻譯】 現代漢語譯本：如果說小乘的善行是輔助止觀的方法，那麼三聚戒中如果沒有攝善戒，三學之中也不應該設立定慧兩學。解釋說：三學是根據意義來分別的，不是制度上的規定，所以不能等同看待。爲了這個意義，才說有無過失。因為什麼緣故沒有攝生戒呢？因為小乘是獨自解脫，不兼顧他人。有和無的情況就是這樣（這兩個方面討論完畢）。
接下來辨別寬窄。小乘的律儀只防止身和口的行為，不遮止內心的過失，所以稱為狹窄。大乘的律儀則能全面防止身、口、意三業，所以稱為寬廣。如何得知小乘的律儀只防止身和口的行為，不遮止內心的過失呢？因為小乘經典中只說身口七善律儀作為戒，沒有說十善作為戒。所以《成實論》說：『戒防止身口，定慧防止內心。』如何得知大乘的戒能全面防止身、口、意三業呢？如《地持經》中說十善道就是律儀的緣故。有人問：為什麼小乘法中只防止身口，而大乘法中能全面防止身、口、意三業呢？解釋說：小乘修行者只為自身求得一世的果報，修習的時間不長，內心的過失難以控制，不是戒律能夠制止的，必須通過修習禪定和智慧才能去除內心的過失，所以戒律不防止內心。大乘法中，修行者為求得更多世的果報，修習的時間長久，能夠控制自己的意念，所以戒律能防止內心。（這三個方面討論完畢）。
接下來辨別長短不同的意義。小乘的戒律只在一世有效，不能延續到下一世，所以稱為短。菩薩的戒法一旦受持，如果不退失菩提之心，並且不因煩惱而犯戒，那麼在未來的所有世中都不會失去戒體，所以稱為長。所以《地持經》說：『菩薩沒有捨身而失去律儀戒的情況。』為什麼會這樣呢？聲聞乘爲了在一世中證得果位，受戒的時候自己發誓要盡形壽（盡此一生）。一生的時間是他們所要達到的期限，所以不會失去戒體。一生之後就不再是他們所要達到的期限，所以會失去戒體。菩薩爲了在多世中求得果位，受戒的時候自己發誓要盡未來際（直至未來無盡時）。盡未來際是他們所要達到的期限。
【English Translation】 English version: To create is not to gather good precepts. Question: If it is said that the good deeds of the Hinayana (小乘 - 'lesser vehicle') are methods to assist in stopping (止 - calming the mind) and contemplating (觀 - insight), then if there is no gathering of good precepts (攝善戒 - precepts for accumulating good deeds) in the Three Aggregates of Precepts (三聚戒 - three categories of precepts), then the two studies of Samadhi (定 - concentration) and Prajna (慧 - wisdom) should not be established among the Three Studies (三學 - three trainings). Explanation: The Three Studies are distinguished according to their meanings, not according to established rules, so they cannot be regarded as equal. For this reason, it is said that there are faults in having or not having. For what reason is there no precept of gathering living beings (攝生戒 - precepts for benefiting sentient beings)? Because they are solitary in their liberation and do not include others. Such is the case with having or not having (these two aspects are finished).
Next, distinguish between broad and narrow. The Vinaya (律儀 - code of conduct) of the Hinayana only prevents actions of body and speech, and does not prevent faults of the mind, so it is called narrow. The Vinaya of the Mahayana (大乘 - 'greater vehicle') prevents all three karmas (三業 - body, speech, and mind), so it is called broad. How is it known that the Vinaya of the Hinayana only prevents actions of body and speech, and does not prevent faults of the mind? Because in the Hinayana, only the seven good precepts of body and speech are mentioned as precepts, and the ten good deeds are not mentioned as precepts. Therefore, the Satyasiddhi Shastra (成實論 - Tattvasiddhi Shastra) says: 'Precepts prevent body and speech, Samadhi and Prajna prevent the mind.' How is it known that the precepts of the Mahayana prevent all three karmas? As the Bodhisattvabhumi Sutra (地持經 - Yogacarabhumi-sastra) says that the ten good paths are the Vinaya. Question: Why do the Hinayana teachings only prevent body and speech, while the Mahayana teachings prevent all three karmas? Explanation: Hinayana practitioners seek fruition in one lifetime, and their practice is not long enough to control the faults of the mind. Precepts cannot restrain them; one must cultivate Samadhi and Prajna to remove the faults of the mind. Therefore, precepts do not prevent the mind. In the Mahayana teachings, practitioners seek fruition in many lifetimes, and their practice is long enough to control their thoughts, so precepts prevent the mind (these three aspects are finished).
Next, distinguish the meaning of different lengths. The precepts of the Hinayana are only valid for one lifetime and do not extend to future lives, so they are called short. Once the Bodhisattva precepts (菩薩戒 - Bodhisattva vows) are received, if one does not lose the Bodhi-mind (菩提之心 - the mind of enlightenment) and does not increase afflictions and violate them, then they will never be lost throughout the future. Therefore, they are called long. Therefore, the Bodhisattvabhumi Sutra says: 'Bodhisattvas do not lose their Vinaya precepts by abandoning their bodies.' Why is this so? Sravakas (聲聞 - 'hearers', disciples of the Buddha) wish to attain fruition in one lifetime, and when they receive precepts, they vow to live out their lives (盡形壽 - as long as this body lasts). One lifetime is the limit of their vow, so they do not lose their precepts. After one lifetime, it is no longer the limit of their vow, so they lose their precepts. Bodhisattvas wish to seek fruition in many lifetimes, and when they receive precepts, they vow to continue until the end of future time (盡未來際 - until the end of future time). The end of future time is the limit of their vow.
故不失戒(此四門竟)。
次辨受舍不同之義。先就受戒以明不同。受中有二。一就初受以明不同。二就重受以明不同。初受云何。小乘法中得戒有二。一者自得。二從他得。自得有三。一自然得。二上法得。三自誓得。言自然者。謂佛一人于最後身初出家時自然發得別解脫戒。不從師受故曰自然。言上法者。或有沙彌及與俗人。修道證得無學聖果。證得如是增上法時發得出家具足禁戒。從其所依名上法得。言自誓者。如大迦葉聞佛出世自誓要期。佛為我師我為弟子。於此言下得發具足名為自誓。從他得中差別有四。一者善來。有諸眾生上品利根。佛命善來於我法中快修梵行得盡苦源。即發具戒。二者三語。所以一切沙彌俗人及佛初出諸比丘等師教三遍歸依三寶即便得戒。三者八敬。如大愛道比丘尼等。諸比丘僧遙宣敬儀令其奉行。彼聞頂受即發具足。四羯磨。得僧數具足和合作法與受具戒。有五人十人二十人等。大乘法中亦有二種。一從他受。唯對一師不藉多人。因力強故。二善凈心受。無如法人可從受時于佛像前自受而得。此即是其自誓得也。問曰。大乘何故不說自然得戒。釋言。大乘說佛過去為菩薩時先已成就別解脫戒。非最後身初出家時方始得故。何故不說上法得戒。義同自然。佛先成就。非最後身證
【現代漢語翻譯】 現代漢語譯本 因此，不會失去戒律（以上是四種入門方式的總結）。
接下來辨別接受和捨棄戒律的不同含義。首先從接受戒律來闡明不同之處。接受戒律有兩種情況。一是初次受戒的不同，二是重新受戒的不同。什麼是初次受戒呢？小乘佛法中獲得戒律有兩種方式。一是自己獲得，二是依他人獲得。自己獲得有三種。一是自然獲得，二是上法獲得，三是自誓獲得。所謂自然獲得，是指佛陀一人在最後一生初次出家時，自然而然地獲得別解脫戒。因為不是從師父那裡接受，所以稱為自然獲得。所謂上法獲得，是指有些沙彌以及在家俗人，通過修行證得了無學聖果。在證得這種增上法的時候，自然生髮出具足戒。因為是從所依的增上法而得，所以稱為上法獲得。所謂自誓獲得，就像大迦葉尊者聽到佛陀出世的訊息后，自己發誓要以佛陀為師，自己做佛陀的弟子。就在發這個誓言的當下，就獲得了具足戒，稱為自誓獲得。依他人獲得戒律，差別有四種。一是『善來』。有些眾生具有上等的銳利根性，佛陀命令說『善來，到我的佛法中來，快速地修習清凈的梵行，得以斷盡痛苦的根源』，當下就生髮出具足戒。二是三語。所以一切沙彌、俗人以及佛陀最初的那些比丘等，由師父教導三遍皈依三寶，這樣就能夠得到戒律。三是八敬法。比如大愛道比丘尼等，由比丘僧團遙遠地宣說八敬法，讓她們奉行。她們聽聞后，頂戴奉行，當下就生髮出具足戒。四是羯磨。由僧團人數具足，和合共同作法，為受戒者授具足戒。有五人、十人、二十人等不同的情況。大乘佛法中也有兩種。一是從他人接受。只是面對一位師父，不需要眾多人。因為因緣力量強大。二是善凈心受。如果沒有如法的師父可以依止受戒，就在佛像前自己受戒而得。這也就是屬於自誓獲得。 問：大乘佛法為什麼不說自然獲得戒律？ 答：因為大乘佛法認為佛陀過去作為菩薩的時候，就已經成就了別解脫戒。不是在最後一生初次出家的時候才開始獲得，所以不說自然獲得。為什麼不說上法獲得戒律？因為道理與自然獲得相同。佛陀過去就已經成就，不是在最後一生才證得。
【English Translation】 English version Therefore, one does not lose the precepts (this concludes the four entrances).
Next, we distinguish the different meanings of receiving and relinquishing precepts. First, we clarify the differences in receiving precepts. There are two situations for receiving precepts. One is the difference in the initial reception, and the other is the difference in re-receiving. What is the initial reception? In the Hinayana (Small Vehicle) Dharma, there are two ways to obtain precepts. One is to obtain them oneself, and the other is to obtain them from others. There are three ways to obtain them oneself. One is to obtain them naturally, the second is to obtain them through superior Dharma, and the third is to obtain them through self-vow. The so-called natural attainment refers to the fact that the Buddha alone, in his last life, when he first renounced the world, naturally attained the Pratimoksha (individual liberation) precepts. Because it was not received from a teacher, it is called natural attainment. The so-called attainment through superior Dharma refers to some Shramaneras (novice monks) and lay people who, through cultivation, attain the Arhat (no more learning) fruition. When they attain such superior Dharma, they naturally generate the full monastic precepts. Because it is obtained from the superior Dharma on which they rely, it is called attainment through superior Dharma. The so-called self-vow attainment is like when the Venerable Mahakashyapa heard the news of the Buddha's appearance in the world, he vowed to take the Buddha as his teacher and himself as the Buddha's disciple. At the moment of making this vow, he obtained the full precepts, which is called self-vow attainment. There are four differences in obtaining precepts from others. One is 'Welcome'. Some sentient beings have superior sharp faculties. The Buddha commands, 'Welcome, come to my Dharma, quickly cultivate pure conduct, and attain the exhaustion of the source of suffering,' and immediately generate the full precepts. The second is the three statements. Therefore, all Shramaneras, lay people, and the Buddha's initial Bhikshus (monks), etc., are taught by the teacher to take refuge in the Three Jewels three times, and in this way, they can obtain the precepts. The third is the Eight Garudhammas (Eight Respectful Dharmas). For example, Mahaprajapati Gotami (Great Love Mother) Bhikshunis (nuns), etc., the Bhikshu Sangha (monk community) remotely proclaims the Eight Garudhammas, instructing them to follow them. After hearing them, they accept them with reverence, and immediately generate the full precepts. The fourth is Karma (action). The Sangha has a sufficient number of members, and they work together to perform the Dharma, conferring the full precepts on the precept recipient. There are different situations with five, ten, or twenty people, etc. There are also two types in Mahayana (Great Vehicle) Dharma. One is to receive from others. It is only facing one teacher, without needing many people. Because the power of the cause is strong. The second is to receive with a good and pure mind. If there is no Dharma teacher to rely on for receiving precepts, one receives them oneself in front of a Buddha statue. This belongs to self-vow attainment. Question: Why does the Mahayana Dharma not speak of naturally obtaining precepts? Answer: Because the Mahayana Dharma believes that the Buddha, in the past, when he was a Bodhisattva (enlightenment being), had already achieved the Pratimoksha precepts. It was not in his last life that he began to obtain them when he first renounced the world, so it does not speak of naturally obtaining them. Why does it not speak of obtaining precepts through superior Dharma? Because the principle is the same as naturally obtaining them. The Buddha had already achieved them in the past, not in his last life.
上法時方得戒故。何故不說善來得戒。大乘戒廣具緣三聚無盡之法。要期領納方始得戒。直稱善來攝戒不具。故闕不論。何故不說三語得戒。義同善來。何故不說八敬得戒。菩薩尊勝。不如尼眾常敬他故。何故不說羯磨得戒。菩薩受戒唯從一師不藉多人。不假和合作法與故亦可。菩薩從他受者。即是菩薩羯磨受矣。初受如是。次就重受以明不同。如地持說。小乘法中犯重禁已遇緣舍戒。后若重受終不得戒。邊罪難故。菩薩不爾。犯重禁已舍菩薩戒。后若重受還復得戒。何故如是。菩薩法中有二緣故。重受得戒。一多身求果微善亦去。所以得戒。故地持中若有善心構牛乳頃亦得受戒。二菩提心是廣大意能滅重罪。是以得戒。小乘法中有二種義不得重受。一現世求果純善方得。若曾犯重障難深極為是不得。二小乘心劣不滅重罪。故不得戒。次就舍戒以明不同。聲聞法中別解脫戒有四種舍。一不用道舍。二命終舍。三斷善根舍。謂邪見人起大邪見斷善根時失律儀戒。四二形生舍。所謂男女二形生時失律儀戒。菩薩法中別解脫戒有二種舍。如地持說。一退菩提心壞本故舍。二增上煩惱犯波羅夷過重故舍。此同聲聞斷善根舍。何故菩薩無不用道舍。釋言。聲聞受形俱法。是故不用道失出家戒。菩薩通受七眾法。故不用道不捨。何
【現代漢語翻譯】 現代漢語譯本 上法時方才能夠得戒，為什麼不說稱『善來』也能得戒呢？因為大乘戒律廣大，具備各種因緣和三聚（攝律儀戒、攝善法戒、饒益有情戒）無盡的法門，必須要有真正發心領納才能得戒。僅僅稱『善來』來攝受戒律是不完備的，所以不採用這種方式。 為什麼不說通過三語（可能指特定的三次宣告）可以得戒呢？這和稱『善來』的道理一樣。 為什麼不說通過八敬法可以得戒呢？因為菩薩的地位尊貴殊勝，不像比丘尼那樣需要經常尊敬他人。 為什麼不說通過羯磨（僧團的儀式）可以得戒呢？菩薩受戒只需要一位戒師，不需要眾多人蔘與。不需要通過和合的羯磨儀式。也可以說，菩薩從他人處受戒，本身就是一種菩薩的羯磨受戒。 以上是初次受戒的情況。接下來從重受戒的角度來說明不同之處。如《瑜伽師地論·菩薩地持品》所說，小乘法中，如果犯了重罪，遇到因緣捨棄了戒律，之後即使重新受戒，也無法再次得戒，因為邊罪（指犯戒的罪過）難以消除。但菩薩不是這樣。如果犯了重罪，捨棄了菩薩戒，之後如果重新受戒，仍然可以再次得戒。 為什麼會這樣呢？因為菩薩法中有兩種因緣，使得重受戒律成為可能：一是菩薩爲了求得佛果，即使是微小的善行也會積累增長，因此可以得戒。所以《菩薩地持品》中說，即使只有構牛乳頃（極短的時間）的善心，也可以受戒。二是菩提心是廣大之心，能夠滅除重罪，因此可以得戒。小乘法中有兩種原因導致不能重受戒律：一是小乘法追求現世的果報，只有純粹的善行才能得果，如果曾經犯下重罪，障礙深重，就無法得戒。二是小乘心量狹小，不能滅除重罪，因此不能得戒。 接下來從舍戒的角度來說明不同之處。聲聞乘的別解脫戒有四種舍戒的方式：一是不通過特定的方法舍戒；二是命終舍戒；三是斷善根舍戒，也就是邪見之人產生極大的邪見，斷絕善根時，就會失去律儀戒；四是二形生舍戒，也就是出現男女二種性徵時，會失去律儀戒。 菩薩的別解脫戒有兩種舍戒的方式，如《菩薩地持品》所說：一是退失菩提心，根本動搖而舍戒；二是增長煩惱，犯了波羅夷罪（重罪）而舍戒。這類似於聲聞乘的斷善根舍戒。 為什麼菩薩沒有不通過特定方法舍戒的情況呢？解釋說，聲聞乘受戒時，形體和戒法同時存在，因此不通過特定的方法就會失去出家戒。而菩薩可以接受七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那尼、優婆塞、優婆夷）的戒律，因此不通過特定的方法不會舍戒。為什麼……
【English Translation】 English version One can obtain the precepts at the time of the proper Dharma transmission, so why not say that one can obtain the precepts by saying 'Welcome' (善來, Shàn lái)? Because the Mahayana precepts are vast, possessing all the conditions and the three aggregates (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings) of inexhaustible Dharma. One must have a genuine aspiration to receive them in order to obtain the precepts. Simply saying 'Welcome' to receive the precepts is incomplete, so this method is not used. Why not say that one can obtain the precepts through the three declarations (三語, Sān yǔ)? The principle is the same as saying 'Welcome'. Why not say that one can obtain the precepts through the eight weighty rules (八敬法, Bā jìng fǎ)? Because the position of a Bodhisattva is noble and supreme, unlike Bhikshunis who need to constantly respect others. Why not say that one can obtain the precepts through Karma (羯磨, Jiémó, Saṃgha's ritual)? A Bodhisattva only needs one preceptor to receive the precepts, not many people participating. It does not require a harmonious Karma ritual. It can also be said that a Bodhisattva receiving precepts from another is itself a Bodhisattva's Karma reception. The above is the situation for the initial reception of precepts. Next, from the perspective of re-receiving precepts, the differences are explained. As stated in the 'Bodhisattva Bhumi' of the Yogacarabhumi Shastra, in the Hinayana Dharma, if one has committed a grave offense and abandoned the precepts due to circumstances, even if one re-receives the precepts later, one cannot obtain the precepts again because the secondary offenses (referring to the offenses of breaking the precepts) are difficult to eliminate. But a Bodhisattva is not like this. If one has committed a grave offense and abandoned the Bodhisattva precepts, if one re-receives the precepts later, one can still obtain the precepts again. Why is this so? Because there are two conditions in the Bodhisattva Dharma that make it possible to re-receive the precepts: First, Bodhisattvas accumulate and increase even the slightest good deeds in order to seek Buddhahood, so they can obtain the precepts. Therefore, the 'Bodhisattva Bhumi' says that even with a good thought for the time it takes to milk a cow (構牛乳頃, gòu niú rǔ qǐng, a very short time), one can receive the precepts. Second, the Bodhicitta (菩提心, Pútíxīn, the mind of enlightenment) is a vast mind that can eliminate grave offenses, so one can obtain the precepts. There are two reasons in the Hinayana Dharma why one cannot re-receive the precepts: First, the Hinayana Dharma seeks present-life rewards, and only pure good deeds can lead to results. If one has committed a grave offense, the obstacles are deep, and one cannot obtain the precepts. Second, the Hinayana mind is narrow and cannot eliminate grave offenses, so one cannot obtain the precepts. Next, from the perspective of abandoning the precepts, the differences are explained. In the Shravaka Vehicle, there are four ways to abandon the Pratimoksha precepts: First, abandoning the precepts without a specific method; second, abandoning the precepts at the end of life; third, abandoning the precepts by severing the roots of goodness, that is, when a person with wrong views generates great wrong views and severs the roots of goodness, they will lose the Pratimoksha precepts; fourth, abandoning the precepts due to the emergence of two genders, that is, when male and female characteristics appear, one will lose the Pratimoksha precepts. There are two ways for a Bodhisattva to abandon the Pratimoksha precepts, as stated in the 'Bodhisattva Bhumi': First, abandoning the precepts by regressing from the Bodhicitta, shaking the foundation; second, abandoning the precepts by increasing afflictions and committing Parajika offenses (波羅夷罪, Bōluóyí zuì, grave offenses). This is similar to severing the roots of goodness in the Shravaka Vehicle. Why is there no situation where a Bodhisattva abandons the precepts without a specific method? It is explained that when a Shravaka receives the precepts, the physical form and the precepts exist simultaneously, so without a specific method, one will lose the monastic precepts. However, a Bodhisattva can receive the precepts of the seven assemblies (Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana, Upasaka, Upasika), so without a specific method, one will not abandon the precepts. Why...
故菩薩無命終舍。此如前釋。聲聞受戒要期一形。故命終舍。菩薩要期盡未來際。故不失戒。何故菩薩二形生時不失禁戒。釋言。聲聞別受七眾隨形法故。二形生時七眾不分。是以失戒。菩薩通受一切戒法。不隨形別故不失戒。何故菩薩退心失戒。聲聞不爾。釋言。菩薩行業微細受舍持犯多隨心本。是故退失菩提心時失菩薩戒。小乘法中行業浮粗受舍持犯多皆約相不隨心本。是故退心不失禁戒。問曰。若言小乘法中受者約相直爾退心不失戒者。斷善根時內心邪見何故失戒。釋言。邪見極違正法能滅善根。是故失戒。退出世心不壞世善。是故不類。何故菩薩增上煩惱犯波羅夷失菩薩戒。聲聞不爾。釋言。大乘多隨心制。故上煩惱犯波羅夷失菩薩戒。小乘法中約相而制不隨心。故輕重煩惱犯波羅夷齊不失戒。不同如是。
第六明其大小一異。大乘律儀與小乘戒為一為異。是義不定攝大接小得言是一。以是一故。小乘所受即大乘戒。故勝鬘說大乘威儀以為毗尼出家受具。地持亦云。菩薩律儀即七眾戒據小。望大小外有大。得言是異。以是異故。地持說言。聲聞波羅提木叉戒比菩薩戒。百千萬分不及其一。問曰。若言菩薩律儀即是小乘七眾戒者。有人在俗受得菩薩三聚戒竟。然後出家更須別受出家戒不。有人釋言。不須
【現代漢語翻譯】 現代漢語譯本：因此，菩薩沒有命終舍戒的情況。這如同前面的解釋。聲聞（Śrāvaka，聽聞佛法而修行的弟子）受戒時，約定以一生為期限，所以命終時舍戒。菩薩約定盡未來際，所以不會失去戒律。為什麼菩薩在出現兩性特徵時不會失去禁戒？解釋說，聲聞分別接受七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）各自相應的戒法，所以出現兩性特徵時，七眾的身份無法確定，因此失去戒律。菩薩普遍接受一切戒法，不隨形體而區分，所以不會失去戒律。為什麼菩薩退失菩提心（Bodhi-citta，覺悟之心）會失去戒律，而聲聞不會這樣？解釋說，菩薩的行業（Karma，行為）非常細微，受戒、舍戒、持戒、犯戒大多隨心念的根本而定。所以，退失菩提心時，就失去了菩薩戒。小乘佛法中，行業比較粗略，受戒、舍戒、持戒、犯戒大多根據外在的相狀，不隨心念的根本而定。所以，退失菩提心也不會失去禁戒。有人問：如果說小乘佛法中受戒是根據外在的相狀，即使退失菩提心也不會失去戒律，那麼斷滅善根（Kuśala-mūla，善良的根源）時，內心產生邪見（Mithyā-dṛṣṭi，錯誤的見解），為什麼會失去戒律？解釋說，邪見極其違背正法（Sad-dharma，正確的佛法），能夠滅除善根，所以會失去戒律。退出世間之心不會破壞世間的善行，所以情況不同。為什麼菩薩生起強烈的煩惱（Kleśa，精神上的困擾）而犯了波羅夷（Pārājika，斷頭罪），就會失去菩薩戒，而聲聞不會這樣？解釋說，大乘佛法大多根據心念來制定戒律，所以生起強烈的煩惱而犯了波羅夷，就會失去菩薩戒。小乘佛法中，根據外在的相狀來制定戒律，不隨心念而定，所以無論是輕微的煩惱還是嚴重的煩惱，犯了波羅夷也不會失去戒律，情況不同。 第六，說明大乘和小乘戒律的一同和差異。大乘律儀（Vinaya，戒律）與小乘戒律是一樣還是不同？這個意義是不確定的。如果從包含大乘也接納小乘的角度來說，可以說是一樣的。因為是一樣的緣故，小乘所受的戒律也就是大乘戒律。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，大乘的威儀就是毗尼（Vinaya，戒律），出家受具足戒（Upasampadā，比丘戒）。《地持經》（Bodhisattvabhūmi Śāstra）也說，菩薩的律儀就是七眾的戒律。如果從小乘的角度來看，大小乘之外還有大乘，可以說是不一樣的。因為是不一樣的緣故，《地持經》說，聲聞的波羅提木叉戒（Prātimokṣa，別解脫戒）與菩薩戒相比，百千萬分不及其中之一。有人問：如果說菩薩的律儀就是小乘的七眾戒律，那麼有人在俗家受了菩薩的三聚戒（Trisaṃvara，三種戒律）之後，然後出家，還需要另外接受出家戒嗎？有人解釋說，不需要。
【English Translation】 English version: Therefore, Bodhisattvas do not relinquish their vows upon death. This is as explained previously. Śrāvakas (disciples who listen to and practice the Dharma) who take vows commit to them for the duration of their lives, thus relinquishing them upon death. Bodhisattvas commit to them for the entirety of future time, and thus do not lose their vows. Why do Bodhisattvas not lose their precepts when they develop dual-sex characteristics? The explanation is that Śrāvakas separately receive the laws appropriate to each of the seven assemblies (Bhikkhus, Bhikkhunis, Śikṣamāṇas, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, Upāsikās), so when dual-sex characteristics arise, the status of the seven assemblies cannot be determined, and thus the precepts are lost. Bodhisattvas universally receive all precepts, and do not differentiate according to form, so they do not lose their precepts. Why do Bodhisattvas lose their precepts when they lose their Bodhi-citta (the mind of enlightenment), while Śrāvakas do not? The explanation is that the actions (Karma) of Bodhisattvas are very subtle, and the taking, relinquishing, holding, and violating of precepts mostly depend on the root of the mind. Therefore, when they lose their Bodhi-citta, they lose their Bodhisattva precepts. In the Small Vehicle Dharma, actions are relatively coarse, and the taking, relinquishing, holding, and violating of precepts mostly depend on external appearances, not on the root of the mind. Therefore, losing the mind does not cause them to lose their precepts. Someone asks: If it is said that in the Small Vehicle Dharma, taking precepts depends on external appearances, and even losing the mind does not cause one to lose the precepts, then when one severs the roots of goodness (Kuśala-mūla), and evil views (Mithyā-dṛṣṭi) arise in the mind, why are the precepts lost? The explanation is that evil views are extremely contrary to the True Dharma (Sad-dharma), and can destroy the roots of goodness, so the precepts are lost. Abandoning the mind of renunciation does not destroy worldly good deeds, so the situations are different. Why do Bodhisattvas lose their Bodhisattva precepts when they develop strong afflictions (Kleśa) and commit a Pārājika (defeat), while Śrāvakas do not? The explanation is that the Great Vehicle mostly establishes precepts according to the mind, so developing strong afflictions and committing a Pārājika causes one to lose the Bodhisattva precepts. In the Small Vehicle Dharma, precepts are established according to external appearances, not according to the mind, so whether the afflictions are light or heavy, committing a Pārājika does not cause one to lose the precepts, so the situations are different. Sixth, clarifying the similarities and differences between the Great and Small Vehicle precepts. Are the Vinaya (discipline) of the Great Vehicle and the precepts of the Small Vehicle the same or different? This meaning is uncertain. If viewed from the perspective of including the Great Vehicle and accepting the Small Vehicle, it can be said that they are the same. Because they are the same, the precepts taken in the Small Vehicle are also the precepts of the Great Vehicle. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the conduct of the Great Vehicle is the Vinaya, and that ordination (Upasampadā) is received upon leaving home. The Bodhisattvabhūmi Śāstra also says that the discipline of the Bodhisattva is the precepts of the seven assemblies. If viewed from the perspective of the Small Vehicle, there is the Great Vehicle outside of the Small and Great Vehicles, so it can be said that they are different. Because they are different, the Bodhisattvabhūmi Śāstra says that the Prātimokṣa (individual liberation vows) of the Śrāvakas is not even one in a hundred thousand parts compared to the Bodhisattva precepts. Someone asks: If it is said that the discipline of the Bodhisattva is the precepts of the seven assemblies of the Small Vehicle, then if someone takes the three vows (Trisaṃvara) of the Bodhisattva while still a layperson, and then leaves home, do they need to separately receive the precepts of leaving home? Someone explains that they do not need to.
更受菩薩戒中。已通得故。此義不然。菩薩戒中雖復通攝七眾之法一形之中不可並持七眾之戒。隨形所在要須別受。如人雖復總求出道隨入何地別須起心方便趣求。此亦如是。
第七明其三聚總別。總別不定。離惡為宗。律儀一戒亦總亦別。餘者唯別統收三聚為一律儀。名之為總。故地持云。一切三聚皆律儀攝。同離惡故。于中分出攝善攝生。餘二不收還復攝在律儀戒中。名之為別。若就攝善以之為宗。則攝善戒亦總亦別。餘二唯別。統收三聚莫不皆善。故名為總。于中別分餘二之外還復攝在攝善戒中。名之為別。若就化生以行為宗。是則攝生亦前總亦別。餘二唯別。菩薩修習三聚行德皆為利物故名攝生。以之為總。于中別分餘二之外還復攝在生戒中。名之為別。當知大乘一切行德總別相望類皆同。三聚戒義厥趣略爾。
三種律儀義八門分別(釋名一 辨相二 所防同異三 就界分別四 就趣分別五 就形分別六 就人分別七 得舍分別八)
第一釋名。無作之善說為律儀。所言律者。法之別稱。調惡之法名之為律。行依律戒故號律儀。又復因調亦名為律。外應真則故曰律儀。律儀不同。一門說三。三名是何。一別解脫律儀。二禪律儀。三無漏律儀。別解脫者。戒是正順解脫之本。故名解脫。又復
戒體免絕業羈亦名解脫。不與定道二種心俱。故稱為別。禪律儀者。經中亦名定共戒也。上界靜心思惟終起名之為禪。依禪發得防惡之法名禪律儀。禪心不亂目之為定。戒與定合名定共戒。無漏律儀經中亦名道共戒也。聖慧離垢名為無漏。依此發得防惡之法名無漏律儀。亦可戒體離垢清凈名為無漏。此與道合。故復經中名道共戒。名義如是(此一門竟)。
次辨其相。別解脫中開合不定。總之唯一。或分為二。一在家戒。二出家戒。或分為三。一者五戒。二者八戒。三出家戒。或分為四。於前三上加菩薩戒。或分為五。所謂五戒八戒十戒具戒及菩薩戒。或分為六。謂五戒八戒十戒比丘戒尼戒及菩薩戒。或分為七。謂七支戒。又七眾所受亦得分七。言七眾者。在家有二。謂優婆塞及優婆夷。出家有五。比丘及尼式叉摩那沙彌及沙彌尼。或分為八。於前七上加菩薩戒。或分為十。謂十善戒。廣則無量。禪戒之中亦開合不定。總之為一。或分為二。一禪律儀。二斷律儀。依未來禪以世俗道斷欲界結。九無礙邊所生之戒名斷律儀余禪定邊所生之戒名禪律儀。或分為三。一覺觀俱。謂未來禪及初禪地所生之戒。二無覺有觀俱。謂中間禪所生之戒。三無覺無觀俱。謂二禪上所生之戒。或分為四。謂四禪中所生之戒。或分為六
【現代漢語翻譯】 現代漢語譯本 戒體免除一切惡業的束縛，也叫做解脫。它不與禪定和修道這兩種心相應，所以稱為『別解脫』（Pratimoksha）。 禪律儀，在佛經中也叫做『定共戒』。上界清凈的心思惟，最終生起，這叫做『禪』。依靠禪定而生起的防止作惡的方法，叫做『禪律儀』。禪心不散亂，就叫做『定』。戒與定結合，叫做『定共戒』。 無漏律儀，在佛經中也叫做『道共戒』。聖人的智慧遠離塵垢，叫做『無漏』。依靠這種智慧而生起的防止作惡的方法，叫做『無漏律儀』。也可以說，戒體本身遠離塵垢，清凈無染，叫做『無漏』。這種戒與『道』結合，所以在佛經中又叫做『道共戒』。名相和意義就是這樣（這一部分結束）。
接下來辨別它們的相狀。別解脫戒的分類，開合不定，總的來說只有一種。或者分為兩種：一是在家戒，二是出家戒。或者分為三種：一是五戒，二是八戒，三是出家戒。或者分為四種：在前三種的基礎上加上菩薩戒。或者分為五種：即五戒、八戒、十戒、具足戒以及菩薩戒。或者分為六種：即五戒、八戒、十戒、比丘戒、比丘尼戒以及菩薩戒。或者分為七種：即七支戒。又或者根據七眾所受的戒律分為七種。所說的七眾是：在家有二眾，即優婆塞（Upasaka，男居士）和優婆夷（Upasika，女居士）；出家有五眾，即比丘（Bhikkhu，男僧）、比丘尼（Bhikkhuni，女尼）、式叉摩那（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）以及沙彌尼（Sramanerika，小沙彌尼）。或者分為八種：在前七種的基礎上加上菩薩戒。或者分為十種：即十善戒。如果廣說，則有無量種。 禪戒的分類，也開合不定，總的來說為一種。或者分為兩種：一是禪律儀，二是斷律儀。依靠未來禪，用世俗的道來斷除欲界的煩惱結縛，在九無礙道（九個無礙解脫道）的邊緣所生起的戒，叫做『斷律儀』。其餘在禪定邊緣所生起的戒，叫做『禪律儀』。或者分為三種：一是覺觀俱，指的是未來禪和初禪地所生起的戒。二是無覺有觀俱，指的是中間禪所生起的戒。三是無覺無觀俱，指的是二禪以上所生起的戒。或者分為四種：指的是四禪中所生起的戒。或者分為六種。
【English Translation】 English version The precepts (戒體, jie ti) liberate from the bonds of negative karma and are also known as liberation (解脫, jie tuo). They are not associated with the two types of mind, namely, meditative concentration (定, ding) and the path (道, dao), hence they are called 'Pratimoksha' (別解脫). The precepts arising from meditative concentration (禪律儀, chan lü yi) are also called 'precepts shared with meditative concentration' (定共戒, ding gong jie) in the scriptures. The pure mind of the upper realms contemplates and ultimately arises, which is called 'meditative concentration' (禪, chan). The method of preventing evil that arises from relying on meditative concentration is called 'precepts arising from meditative concentration' (禪律儀, chan lü yi). The mind of meditative concentration is not disturbed, which is called 'concentration' (定, ding). The combination of precepts and concentration is called 'precepts shared with meditative concentration' (定共戒, ding gong jie). The precepts free from outflows (無漏律儀, wu lou lü yi) are also called 'precepts shared with the path' (道共戒, dao gong jie) in the scriptures. The wisdom of the sages is free from defilements, which is called 'free from outflows' (無漏, wu lou). The method of preventing evil that arises from relying on this wisdom is called 'precepts free from outflows' (無漏律儀, wu lou lü yi). Alternatively, it can be said that the precepts themselves are free from defilements and are pure, which is called 'free from outflows' (無漏, wu lou). These precepts are combined with the 'path' (道, dao), so they are also called 'precepts shared with the path' (道共戒, dao gong jie) in the scriptures. The names and meanings are as such (this section ends).
Next, we will distinguish their characteristics. The classification of Pratimoksha precepts is not fixed, but generally there is only one type. Or it can be divided into two types: one is the precepts for laypersons (在家戒, zai jia jie), and the other is the precepts for renunciants (出家戒, chu jia jie). Or it can be divided into three types: one is the five precepts (五戒, wu jie), the second is the eight precepts (八戒, ba jie), and the third is the precepts for renunciants (出家戒, chu jia jie). Or it can be divided into four types: adding the Bodhisattva precepts (菩薩戒, pu sa jie) to the previous three types. Or it can be divided into five types: namely, the five precepts, the eight precepts, the ten precepts (十戒, shi jie), the full precepts (具戒, ju jie), and the Bodhisattva precepts. Or it can be divided into six types: namely, the five precepts, the eight precepts, the ten precepts, the Bhikkhu precepts (比丘戒, bi qiu jie), the Bhikkhuni precepts (比丘尼戒, bi qiu ni jie), and the Bodhisattva precepts. Or it can be divided into seven types: namely, the seven-branch precepts (七支戒, qi zhi jie). Or it can be divided into seven types according to the precepts received by the seven assemblies (七眾, qi zhong). The seven assemblies are: two assemblies of laypersons, namely, Upasaka (優婆塞, male lay devotee) and Upasika (優婆夷, female lay devotee); five assemblies of renunciants, namely, Bhikkhu (比丘, monk), Bhikkhuni (比丘尼, nun), Siksamana (式叉摩那, female trainee), Sramanera (沙彌, novice monk), and Sramanerika (沙彌尼, novice nun). Or it can be divided into eight types: adding the Bodhisattva precepts to the previous seven types. Or it can be divided into ten types: namely, the ten wholesome precepts (十善戒, shi shan jie). If explained extensively, there are countless types. The classification of precepts arising from meditative concentration is also not fixed, but generally there is one type. Or it can be divided into two types: one is the precepts arising from meditative concentration (禪律儀, chan lü yi), and the other is the precepts of severance (斷律儀, duan lü yi). Relying on future meditative concentration, using the mundane path to sever the bonds of desire realm afflictions, the precepts that arise at the edge of the nine unobstructed paths (九無礙道, jiu wu ai dao) are called 'precepts of severance' (斷律儀, duan lü yi). The remaining precepts that arise at the edge of meditative concentration are called 'precepts arising from meditative concentration' (禪律儀, chan lü yi). Or it can be divided into three types: one is with both initial and sustained application of thought (覺觀俱, jue guan ju), referring to the precepts that arise from future meditative concentration and the first dhyana (初禪, chu chan) realm. The second is without initial application of thought but with sustained application of thought (無覺有觀俱, wu jue you guan ju), referring to the precepts that arise from the intermediate dhyana (中間禪, zhong jian chan). The third is without initial and sustained application of thought (無覺無觀俱, wu jue wu guan ju), referring to the precepts that arise from the second dhyana (二禪, er chan) and above. Or it can be divided into four types: referring to the precepts that arise from the four dhyanas (四禪, si chan). Or it can be divided into six types.
。謂未來中間根本四禪所生之戒。若依成實禪戒有九。謂依八禪及欲界電光所生之戒。廣則無邊。無漏戒中亦開合不定。總之唯一。或分為二。一無漏律儀。二斷律儀。依未來禪發無漏道斷欲界結。九無礙邊所生之戒名斷律儀。余無漏邊所生之戒名無漏律儀。又常無常亦得分二。被照無漏所生之戒名曰無常。諸佛菩薩真無漏邊所生之戒名之為常。或分為三。謂三乘人無漏聖戒。或分為四。諸佛菩薩聲聞緣覺無漏戒也。或分為六。謂三乘人因果之戒。或分為九。謂三乘人別有見修無學道戒。或分為十。謂十善戒。廣亦無量。辨相如是(此二門竟)。
次辨所防同異之義。于中有三。一遮性分別。依如毗曇別解脫戒防禁性惡及離遮罪。言性惡者。所謂身口七不善業。言遮罪者。所謂飲酒殺草木等。禪無漏戒。唯離性惡不防遮罪。以非所受威儀法故。若依成實三種律儀同防遮性。二者根本方便分別。殺盜等罪名為根本。養豬羊等名為方便。依如毗曇別解脫戒通防根本方便之惡。禪無漏戒唯防根本。成實法中三種律儀齊防根本方便之罪。三約時分別。時謂三世毗曇法中別解脫戒唯防現在不通過未。禪戒隨心寬通三世。三世俱防。現起之者防離現惡。過去未來性成就者。防過未惡。無漏戒中最初得者。唯防現在未來之惡。
【現代漢語翻譯】 現代漢語譯本：所謂未來中間根本四禪所生的戒律。如果依照《成實論》，禪戒有九種，即依據八禪以及欲界電光所生的戒律。廣而言之，則無邊無際。無漏戒的開合也不確定，總而言之只有一種，或者可以分為兩種：一是無漏律儀，二是斷律儀。依據未來禪而生起無漏道，斷除欲界煩惱結縛，九無礙道邊所生的戒律稱為斷律儀，其餘無漏道邊所生的戒律稱為無漏律儀。又可以根據常與無常分為兩種：被照無漏所生的戒律稱為無常，諸佛菩薩真無漏邊所生的戒律稱為常。或者可以分為三種，即三乘人（聲聞乘、緣覺乘、菩薩乘）的無漏聖戒。或者可以分為四種，即諸佛、菩薩、聲聞、緣覺的無漏戒。或者可以分為六種，即三乘人的因果之戒。或者可以分為九種，即三乘人分別具有的見道、修道、無學道之戒。或者可以分為十種，即十善戒。廣而言之，也無量無邊。辨別這些戒律的相狀就是這樣（以上兩種門類結束）。
其次辨別所防護的相同與不同之處。其中有三種：一是遮戒與性戒的分別。依照《毗曇論》，別解脫戒（Pratimoksha, 佛教出家眾所受的戒律）既要防止本質上的惡行（性惡），也要防止違犯規定的罪過（遮罪）。所謂性惡，就是身口七種不善業。所謂遮罪，就是飲酒、殺害草木等。禪定所生的戒律和無漏戒，只防止本質上的惡行，不防止違犯規定的罪過，因為這不是所受持的威儀法則。如果依照《成實論》，三種律儀（別解脫戒、禪戒、無漏戒）都防止遮罪和性惡。二是根本罪與方便罪的分別。殺盜等罪稱為根本罪，養豬養羊等罪稱為方便罪。依照《毗曇論》，別解脫戒既要防止根本罪，也要防止方便罪。禪定所生的戒律和無漏戒只防止根本罪。《成實論》中，三種律儀都防止根本罪和方便罪。三是關於時間的分別。時間分為過去、現在、未來三世。《毗曇論》中，別解脫戒只防止現在的罪過，不涉及過去和未來。禪戒隨著心念的寬廣，可以貫通三世，三世的罪過都防止。對於現在發生的罪過，防止其產生惡果；對於過去和未來已經或將要形成的罪業，防止其產生惡果。無漏戒中，最初獲得的戒律只防止現在和未來的罪過。
【English Translation】 English version: These are the precepts arising from the future intermediate and fundamental four Dhyanas (禪那, meditative states). According to the Satyasiddhi Shastra (成實論), there are nine types of Dhyana precepts, arising from the eight Dhyanas and the electric light of the desire realm. Broadly speaking, they are limitless. The classification of Anasrava precepts (無漏戒, precepts free from outflows) is also uncertain, but in general, there is only one type, or it can be divided into two: one is Anasrava-sila (無漏律儀, precepts of non-outflow), and the other is severance-sila (斷律儀, precepts of severance). The precepts arising from the future Dhyana, which generate the Anasrava path and sever the bonds of the desire realm, are called severance-sila. The precepts arising from the side of the nine unobstructed paths are called severance-sila, and the precepts arising from the side of the remaining Anasrava paths are called Anasrava-sila. Furthermore, they can be divided into two based on permanence and impermanence: the precepts arising from the illuminated Anasrava are called impermanent, and the precepts arising from the side of the true Anasrava of Buddhas and Bodhisattvas are called permanent. Or they can be divided into three, namely, the Anasrava noble precepts of the three vehicles (三乘人, Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Or they can be divided into four, namely, the Anasrava precepts of Buddhas, Bodhisattvas, Sravakas (聲聞, Hearers), and Pratyekabuddhas (緣覺, Solitary Buddhas). Or they can be divided into six, namely, the precepts of cause and effect of the three vehicles. Or they can be divided into nine, namely, the precepts of the path of seeing, the path of cultivation, and the path of no more learning, which are separately possessed by the three vehicles. Or they can be divided into ten, namely, the ten wholesome precepts. Broadly speaking, they are also immeasurable. The differentiation of their characteristics is as such (the end of these two categories).
Next, we differentiate the similarities and differences in what is being protected. There are three aspects to this: first, the distinction between prohibitive precepts (遮戒) and nature precepts (性戒). According to the Abhidharma (毗曇), the Pratimoksha (別解脫戒, precepts of individual liberation) precepts prevent both inherently evil actions (性惡) and transgressions of rules (遮罪). Inherently evil actions refer to the seven unwholesome actions of body and speech. Transgressions of rules refer to things like drinking alcohol and killing grass and trees. The precepts arising from Dhyana and Anasrava only prevent inherently evil actions and do not prevent transgressions of rules, because they are not the rules of conduct that are being upheld. According to the Satyasiddhi Shastra, all three types of precepts (Pratimoksha, Dhyana precepts, and Anasrava precepts) prevent both prohibitive and nature precepts. Second, the distinction between fundamental offenses and expedient offenses. Offenses like killing and stealing are called fundamental offenses, while raising pigs and sheep is called expedient offenses. According to the Abhidharma, the Pratimoksha precepts prevent both fundamental and expedient offenses. The precepts arising from Dhyana and Anasrava only prevent fundamental offenses. In the Satyasiddhi Shastra, all three types of precepts equally prevent fundamental and expedient offenses. Third, the distinction based on time. Time is divided into the three periods of past, present, and future. In the Abhidharma, the Pratimoksha precepts only prevent present offenses and do not extend to the past or future. The Dhyana precepts, with the breadth of mind, can encompass all three periods, preventing offenses in all three periods. For offenses that arise in the present, they prevent the arising of evil consequences; for karmas that have already formed or will form in the past and future, they prevent the arising of evil consequences. Among the Anasrava precepts, the precepts initially obtained only prevent offenses in the present and future.
不通過去。彼現在者防離現惡。寬通成就。在未來者防未來惡。以本未有過去世中不成就故不防過去。經生聖人無漏律儀通防三世。現起之者防于現惡。過去未來性成就者防於過未。若依成實三禪律儀體皆現在不說寬通過未之義。體雖現在而能通防三世之惡。問曰。何故毗曇法中現在之戒唯防現惡。成實法中現在之戒通防三世。釋言。毗曇性相中求。故隨世別以論所防。成實立義務就寬通。故說現戒通防三世。通相云何。現戒起時現惡不生名防現在。現惡滅故令過去惡因義不成名防過去。現惡滅故。更不作因牽生后惡名防未來。非謂過未有體可防。同異辨之粗爾(此三門竟)。
次就界論。界論三界。約就此處明三律儀通局之義。于中先明別解脫戒。別解脫中分別四門。一者身處。二者心處。三成就處。四戒體處。言身處者。就三界中明受戒身。故曰身處。小乘法中別解脫戒欲界身受非上二界何故如是。別解脫戒防禁現惡。上界無惡。是故不受。若爾上界亦應無彼禪無漏戒。釋言。上界定道律儀于欲界惡有持對治遠分對治。所以得有別解脫戒隨身在處防現遮過。是故不類。大乘法中別解脫戒粗同小乘。以理細論色界眾生亦應得受。何故如是。有色界天聞菩薩法發菩提心。自誓要期盡未來際永斷諸惡。無作隨生故
【現代漢語翻譯】 現代漢語譯本：不通過去（指過去已發生的事情無法改變）。對於現在，要防止當下的罪惡，從而實現寬廣通達的成就。對於未來，要防止未來的罪惡。因為過去世已經過去，無法改變，所以無法防止過去。經由修行而生的聖人的無漏律儀可以貫通防止三世的罪惡。當下生起的律儀防止當下的罪惡。過去和未來已經成就的律儀防止過去和未來的罪惡。如果按照成實宗的觀點，三禪的律儀本體都是現在的，不談論寬廣通達過去和未來的意義。雖然本體是現在的，但能夠貫通防止三世的罪惡。有人問：為什麼毗曇宗的觀點中，現在的戒律只能防止現在的罪惡？而成實宗的觀點中，現在的戒律可以貫通防止三世的罪惡？解釋說：毗曇宗注重事物的性質和現象，所以根據不同的世別來討論所防止的對象。成實宗立足於義務，注重寬廣通達，所以說現在的戒律可以貫通防止三世的罪惡。貫通的相狀是怎樣的呢？現在的戒律生起時，當下的罪惡不生起，這叫做防止現在。當下的罪惡滅除，使得過去罪惡的因的意義無法成立，這叫做防止過去。當下的罪惡滅除，不再作為產生未來罪惡的原因，這叫做防止未來。並不是說過去和未來有實體可以防止。關於相同和不同的辨析，大致如此（以上是關於三世的討論）。 接下來討論關於界的問題。這裡所說的界是指三界（欲界、色界、無色界）。在這裡，我們主要討論三律儀（別解脫戒、定生戒、道生戒）的通用性和侷限性。首先討論別解脫戒。在別解脫戒中，我們從四個方面進行分析：一是身處，二是心處，三是成就處，四是戒體處。所謂身處，是指在三界中，什麼身可以受戒，所以叫做身處。小乘佛教認為，別解脫戒只能由欲界的身來受，而不能由色界和無色界的身來受。為什麼會這樣呢？因為別解脫戒是爲了防止當下的罪惡，而上二界沒有罪惡，所以不需要受別解脫戒。如果這樣說，那麼上二界也應該沒有禪定和無漏戒了。解釋說：上二界的定道律儀對於欲界的罪惡有持對治和遠分對治的作用，所以才會有。別解脫戒隨身所在之處，防止當下的罪惡，遮止過去的罪惡，所以和上二界的情況不同。大乘佛教認為，別解脫戒大致和小乘佛教相同。但如果從更細緻的道理來分析，眾生（指天界的眾生）也應該可以受別解脫戒。為什麼會這樣呢？因為有天（指天界的眾生）聽聞菩薩的教法后，發起了菩提心，併發誓要盡未來際永遠斷除一切罪惡，從而自然而然地生起了無作戒體。
【English Translation】 English version: 'Not through the past' (referring to the fact that past events cannot be changed). For the present, one must prevent present evils, thereby achieving broad and comprehensive accomplishment. For the future, one must prevent future evils. Because the past is already gone and cannot be changed, it is impossible to prevent the past. The 'anāsrava-śīla' (untainted morality) of a 'ārya' (noble one) born through practice can prevent evils in all three times. The morality that arises in the present prevents present evils. The morality that has been accomplished in the past and future prevents past and future evils. According to the 'Satyasiddhi School', the essence of the 'dhyāna-śīla' (meditative morality) of the three 'dhyānas' (meditative states) is all present, and there is no discussion of the meaning of broadly encompassing the past and future. Although the essence is present, it can prevent evils in all three times. Someone asks: Why, in the 'Abhidharma' (Buddhist philosophical) perspective, does present morality only prevent present evils? And in the 'Satyasiddhi' (Establishment of Truth) perspective, does present morality prevent evils in all three times? The explanation is: The 'Abhidharma' emphasizes the nature and characteristics of things, so it discusses what is prevented according to the different times. The 'Satyasiddhi' establishes obligations based on broad comprehensiveness, so it says that present morality prevents evils in all three times. What is the nature of this comprehensiveness? When present morality arises, present evils do not arise, which is called preventing the present. When present evils are extinguished, the meaning of the cause of past evils cannot be established, which is called preventing the past. When present evils are extinguished, they no longer act as a cause to generate future evils, which is called preventing the future. It is not that the past and future have a substance that can be prevented. The distinction between similarities and differences is roughly like this (the discussion of the three times is now complete). Next, we will discuss the issue of realms. The realms referred to here are the three realms ('kāmadhātu' (desire realm), 'rūpadhātu' (form realm), 'arūpadhātu' (formless realm)). Here, we mainly discuss the universality and limitations of the three moralities ('prātimokṣa-śīla' (individual liberation morality), 'dhyāna-ja-śīla' (meditation-born morality), 'mārga-ja-śīla' (path-born morality)). First, we will discuss 'prātimokṣa-śīla'. In 'prātimokṣa-śīla', we analyze it from four aspects: first, the place of the body; second, the place of the mind; third, the place of accomplishment; and fourth, the place of the essence of morality. The so-called place of the body refers to which body in the three realms can receive the precepts, hence it is called the place of the body. 'Hīnayāna' (Smaller Vehicle) Buddhism believes that 'prātimokṣa-śīla' can only be received by the body in the 'kāmadhātu' (desire realm), but not by the bodies in the 'rūpadhātu' (form realm) and 'arūpadhātu' (formless realm). Why is this so? Because 'prātimokṣa-śīla' is to prevent present evils, and the upper two realms have no evils, so there is no need to receive 'prātimokṣa-śīla'. If this is the case, then the upper two realms should also not have 'dhyāna' (meditation) and 'anāsrava-śīla' (untainted morality). The explanation is: The 'dhyāna-ja-śīla' (meditation-born morality) and 'mārga-ja-śīla' (path-born morality) of the upper two realms have the function of holding back and counteracting, and remotely counteracting the evils of the 'kāmadhātu' (desire realm), so they exist. 'Prātimokṣa-śīla' prevents present evils and prevents past evils wherever the body is, so it is different from the situation of the upper two realms. 'Mahāyāna' (Great Vehicle) Buddhism believes that 'prātimokṣa-śīla' is roughly the same as 'Hīnayāna' (Smaller Vehicle) Buddhism. However, if analyzed from a more detailed perspective, ' sentient beings' (referring to sentient beings in the heavenly realms) should also be able to receive 'prātimokṣa-śīla'. Why is this so? Because some ' devas' (referring to sentient beings in the heavenly realms) hear the teachings of the 'Bodhisattva' (enlightenment being), arouse 'bodhicitta' (the mind of enlightenment), and vow to forever eliminate all evils for the rest of their future, thus naturally generating the 'anāsrava-śīla' (untainted morality).
得受之。如地經說。雖在色界光音天等亦得聞經。如是等也。問曰。小乘何故不爾。釋言。小乘受形俱法彼無形惡。所以不受。菩薩通受盡未來際一切戒法。故得受之。問曰。無色何故不受。釋言。有以。若是凡夫生無色界心志微細要期不成。故不發戒。若是菩薩生無色界先已成就別解脫戒。故不新發。言心處者。約就三界明受戒心。故曰心處。小乘法中受心不定。若就所求以別受心。為求人天而受戒者是欲界心。為求出道而受戒者是出世心。若就定散分別受心是欲界攝。散心受故大乘受心義亦不定。若就所求以別受心是出世攝。故地持云。菩薩律儀從於第一真實心起。菩提之心名為真實。若就定散分別受心是欲界攝。散心受故。若復通論乃至色界聞思善心亦得受之。大乘色界具聞思故。言成處者。隨身所在成就。不失名為成處。小乘法中別解脫戒唯欲界成。此形俱法死時舍故。菩薩戒法三界成就。一受得已乃至菩提隨身所在常成就故。戒體處者。小乘法中戒體不定。對果論之或欲界攝。或出世攝。為求人天而受戒者是欲界攝。為求解脫而受戒者是出世攝。若就定散分別戒體唯欲界攝。以此欲界散善業故。大乘法中別解脫戒義亦不定。對果論之是出世攝。菩提因故。若就定散分別戒體是欲界攝。以是欲界散善業故。若
【現代漢語翻譯】 現代漢語譯本 可以接受和領會。如《地經》所說，即使在光音天（色界天之一）等地方，也能聽聞佛經。諸如此類。問：為何小乘佛教不能這樣？答：小乘佛教所受的形體和俱法（五蘊）都屬於欲界，他們沒有無形之惡，所以不能接受。菩薩可以普遍接受直至未來際的一切戒法，所以可以接受。問：為何無色界天不能接受？答：有原因。如果是凡夫生於無色界，他們的心志非常微細，難以形成明確的意願，所以不能發起戒律。如果是菩薩生於無色界，他們先前已經成就了別解脫戒（聲聞乘的戒律），所以不需要重新發起。所謂『心處』，是就三界來闡明受戒的心。所以說『心處』。小乘佛教中，受戒的心不確定。如果就所求的目標來區分受戒的心，為求人天福報而受戒的是欲界心，為求出離輪迴而受戒的是出世心。如果就定心和散心來區分，受戒的心屬於欲界，因為是散心受戒。大乘佛教受戒的心義理也不確定。如果就所求的目標來區分受戒的心，是出世心，因為是爲了菩提。所以《地持經》說，菩薩的律儀是從第一真實心生起的，菩提心被稱為真實心。如果就定心和散心來區分，受戒的心屬於欲界，因為是散心受戒。如果通盤來說，乃至聽聞和思惟的善心也可以接受戒律，因為大乘佛教具足聽聞和思惟。所謂『成處』，是指隨身所在之處成就戒體，不失戒體就稱為『成處』。小乘佛教中，別解脫戒只在欲界成就，因為這種形體和俱法在死亡時會捨棄。菩薩的戒法在三界都能成就，一旦受持，乃至菩提，隨身所在之處都能常時成就。所謂『戒體處』，小乘佛教中，戒體不確定。對照所證的果位來說，或者屬於欲界，或者屬於出世間。為求人天福報而受戒的，戒體屬於欲界。為求得解脫而受戒的，戒體屬於出世間。如果就定心和散心來區分，戒體只屬於欲界，因為這是欲界的散善業。大乘佛教中，別解脫戒的意義也不確定。對照所證的果位來說，屬於出世間，因為是菩提的因。如果就定心和散心來區分，戒體屬於欲界，因為這是欲界的散善業。
【English Translation】 English version One can receive and understand it. As the Earth Sutra says, even in the Abhasvara Heaven (one of the heavens in the Realm of Form), one can hear the sutras. And so on. Question: Why is this not the case in the Hinayana? Answer: The Hinayana receives forms and dharmas (the five aggregates) that belong to the Desire Realm. They do not have formless evils, so they cannot receive it. Bodhisattvas can universally receive all precepts and dharmas until the end of future eons, so they can receive them. Question: Why can't the Formless Realm receive them? Answer: There is a reason. If it is an ordinary being born in the Formless Realm, their mind and will are very subtle, and it is difficult to form a clear intention, so they cannot initiate the precepts. If it is a Bodhisattva born in the Formless Realm, they have already accomplished the Pratimoksha precepts (the precepts of the Sravaka Vehicle), so they do not need to initiate them anew. The so-called 'place of mind' refers to clarifying the mind of receiving precepts in the Three Realms. Therefore, it is called 'place of mind'. In the Hinayana, the mind of receiving precepts is uncertain. If we distinguish the mind of receiving precepts according to the goal sought, those who receive precepts to seek human and heavenly blessings have a mind of the Desire Realm, and those who receive precepts to seek liberation from reincarnation have a supramundane mind. If we distinguish according to the mind of concentration and the mind of distraction, the mind of receiving precepts belongs to the Desire Realm, because it is receiving precepts with a distracted mind. The meaning of the mind of receiving precepts in the Mahayana is also uncertain. If we distinguish the mind of receiving precepts according to the goal sought, it is a supramundane mind, because it is for Bodhi. Therefore, the Bodhisattva Bhumi Sutra says that the Bodhisattva's discipline arises from the first true mind, and the mind of Bodhi is called the true mind. If we distinguish according to the mind of concentration and the mind of distraction, the mind of receiving precepts belongs to the Desire Realm, because it is receiving precepts with a distracted mind. Generally speaking, even the good mind of hearing and thinking can receive the precepts, because the Mahayana is complete with hearing and thinking. The so-called 'place of accomplishment' refers to the accomplishment of the precepts wherever one is, and not losing the precepts is called 'place of accomplishment'. In the Hinayana, the Pratimoksha precepts are only accomplished in the Desire Realm, because this form and dharmas are abandoned at the time of death. The Bodhisattva's precepts are accomplished in the Three Realms. Once received, they are always accomplished wherever one is, until Bodhi. The so-called 'place of the precept body', in the Hinayana, the precept body is uncertain. In contrast to the fruit attained, it either belongs to the Desire Realm or to the supramundane. Those who receive precepts to seek human and heavenly blessings, the precept body belongs to the Desire Realm. Those who receive precepts to seek liberation, the precept body belongs to the supramundane. If we distinguish according to the mind of concentration and the mind of distraction, the precept body only belongs to the Desire Realm, because it is the scattered good karma of the Desire Realm. In the Mahayana, the meaning of the Pratimoksha precepts is also uncertain. In contrast to the fruit attained, it belongs to the supramundane, because it is the cause of Bodhi. If we distinguish according to the mind of concentration and the mind of distraction, the precept body belongs to the Desire Realm, because it is the scattered good karma of the Desire Realm.
復通論色界地中聞思善心而受得者是色界攝。別解脫戒辨之粗爾。次論禪戒。于中亦四。一明身處。二明心處。三成就處。四戒體處。言身處者。毗曇禪戒欲色身生。非無色界。戒是色法。色處生故。成實大乘三界身生。何故如是。成實宗中戒是非色非心法。故無色得生。大乘無色有色心。故無色得生。言心處者。毗曇禪戒一向唯從色界心起。非餘二界。彼宗欲界一向無禪。故無禪戒。戒是色法。是故不從無色心發。若依尊者瞿沙所說欲色心發。彼說欲界有禪定故。成實大乘三界心發。何故如是。若依成實欲界有其如電三昧。故發禪戒。戒是非色非心法故。無色心邊亦得發之。大乘宣說。欲界地中有無量定。說龍樹言。佛常住于欲界定中名無不定。聲聞暫得說為電光。彼定心邊得發禪戒。無色心邊義在可知。言成處者。毗曇禪戒欲色成就。非無色界。有漏之法在下成上生上之時必失下故。成實大乘三界皆成。彼說禪戒三界法故。又彼宗中有漏善法生上之時不失下故。戒體處者。毗曇禪戒唯色界攝。瞿沙所說欲色界攝。成實大乘皆三界攝。依三界地禪心生故。禪戒如是。次論道戒。于中亦四。一明身處。二明心處。三成就處。四戒體處。言身處者。毗曇道戒欲色身生。成實大乘三界身生。與禪戒同。言心處者。非三界攝
【現代漢語翻譯】 現代漢語譯本： 複次，關於通過聽聞、思考和善心而獲得的地中戒（Dì zhōng jiè，指在欲界獲得的戒律），是屬於色蘊（Sè yùn，構成物質存在的要素）所攝。別解脫戒（Bié jiětuō jiè，個人解脫的戒律）對此的辨析比較粗略。接下來討論禪戒（Chán jiè，通過禪定獲得的戒律），其中也分為四個方面：一是身處，二是心處，三是成就處，四是戒體處。 所謂身處，毗曇宗（Pí tán zōng，佛教部派之一）認為禪戒只能在欲界（Yù jiè，眾生有情慾的世界）和色界（Sè jiè，脫離粗糙慾望但仍有物質形體的世界）的身中產生，而不能在無色界（Wú sè jiè，沒有物質形體的純精神世界）產生。因為戒是色法（Sè fǎ，物質現象），只能在色處產生。成實宗（Chéng shí zōng，佛教部派之一）和大乘（Dà chéng，佛教的主要流派之一）則認為三界（Sān jiè，欲界、色界、無色界）的身中都能產生。為什麼會有這樣的區別呢？因為成實宗認為戒是非色非心法（Fēi sè fēi xīn fǎ，既非物質也非精神的現象），所以可以在無色界產生。而大乘認為無色界有色心（Sè xīn，物質和精神），所以也可以在無色界產生。 所謂心處，毗曇宗認為禪戒只能從色界的心（Xīn，精神活動）中產生，而不能從其他二界的心中產生。因為該宗認為欲界根本沒有禪定，所以沒有禪戒。戒是色法，所以不能從無色界的心中產生。如果按照尊者瞿沙（Zūn zhě Qú shā，一位佛教論師）的說法，禪戒可以從欲界和色界的心中產生，因為他認為欲界也有禪定。成實宗和大乘認為三界的心都可以產生禪戒。為什麼會這樣呢？因為成實宗認為欲界有如電三昧（Rú diàn sān昧，像閃電一樣迅速的禪定），所以可以產生禪戒。戒是非色非心法，所以無色界的心也可以產生禪戒。大乘經典宣說，欲界地中有無量禪定。龍樹（Lóng shù，大乘佛教的重要人物）曾說，佛（Fó，覺悟者）常住在欲界的禪定中，名為無不定（Wú bù dìng，沒有不定的狀態）。聲聞（Shēng wén，聽聞佛法而修行的人）暫時獲得這種禪定，被稱為電光。在這種禪定心中可以產生禪戒。無色界的心也可以產生禪戒，道理是相同的。 所謂成就處，毗曇宗認為禪戒只能在欲界和色界成就，而不能在無色界成就。因為有漏之法（Yǒu lòu zhī fǎ，有煩惱的法）在地獄成就后，如果生到上界，必定會失去地獄的成就。成實宗和大乘認為三界都可以成就禪戒。因為他們認為禪戒是三界的法。而且他們認為有漏的善法（Shàn fǎ，好的現象）生到上界時，不會失去地獄的成就。 所謂戒體處，毗曇宗認為禪戒只屬於色蘊所攝。瞿沙所說，禪戒屬於欲界色蘊所攝。成實宗和大乘認為禪戒屬於三界所攝。因為禪戒是從三界地的禪心中產生的。禪戒的討論到此為止。接下來討論道戒（Dào jiè，通過修行道獲得的戒律），其中也分為四個方面：一是身處，二是心處，三是成就處，四是戒體處。 所謂身處，毗曇宗認為道戒只能在欲界和色界的身中產生。成實宗和大乘認為三界的身中都能產生。這與禪戒相同。所謂心處，道戒不屬於三界所攝。
【English Translation】 English version: Furthermore, the precepts obtained in the Desire Realm (Dì zhōng jiè), through hearing, thinking, and virtuous intention, are included within the aggregate of form (Sè yùn). The Pratimoksha precepts (Bié jiětuō jiè) distinguish this coarsely. Next, concerning the precepts of dhyana (Chán jiè), there are also four aspects: first, the realm of body; second, the realm of mind; third, the realm of accomplishment; and fourth, the realm of the substance of the precepts. Regarding the realm of body, the Sarvastivada (Pí tán zōng) asserts that the precepts of dhyana can only arise in the bodies of the Desire Realm (Yù jiè) and the Form Realm (Sè jiè), but not in the Formless Realm (Wú sè jiè), because precepts are form (Sè fǎ) and arise from the realm of form. The Satyasiddhi School (Chéng shí zōng) and Mahayana (Dà chéng) assert that they can arise in the bodies of all three realms (Sān jiè). Why is this so? Because the Satyasiddhi School considers precepts to be neither form nor mind (Fēi sè fēi xīn fǎ), thus they can arise in the Formless Realm. Mahayana asserts that the Formless Realm has both form and mind (Sè xīn), so they can arise in the Formless Realm. Regarding the realm of mind, the Sarvastivada asserts that the precepts of dhyana arise solely from the mind (Xīn) of the Form Realm, not from the minds of the other two realms. This is because that school believes the Desire Realm has no dhyana, so there are no precepts of dhyana. Precepts are form, so they cannot arise from the mind of the Formless Realm. If according to the Venerable Ghosaka (Zūn zhě Qú shā), they can arise from the minds of the Desire and Form Realms, because he believes the Desire Realm has dhyana. The Satyasiddhi School and Mahayana assert that the precepts of dhyana can arise from the minds of all three realms. Why is this so? Because the Satyasiddhi School believes the Desire Realm has the Samadhi like Lightning (Rú diàn sān昧), so precepts of dhyana can arise. Precepts are neither form nor mind, so they can also arise from the mind of the Formless Realm. Mahayana scriptures declare that there are immeasurable samadhis in the Desire Realm. Nagarjuna (Lóng shù) said that the Buddha (Fó) constantly abides in the samadhi of the Desire Realm, called 'no non-concentration' (Wú bù dìng). Sravakas (Shēng wén) temporarily attain this, called 'lightning flash.' Precepts of dhyana can arise from this concentrated mind. The meaning for the mind of the Formless Realm is understood to be the same. Regarding the realm of accomplishment, the Sarvastivada asserts that the precepts of dhyana can only be accomplished in the Desire and Form Realms, not in the Formless Realm. This is because defiled dharmas (Yǒu lòu zhī fǎ) accomplished in a lower realm are necessarily lost when one is born in a higher realm. The Satyasiddhi School and Mahayana assert that the precepts of dhyana can be accomplished in all three realms, because they believe precepts of dhyana are dharmas of all three realms. Furthermore, they believe that defiled virtuous dharmas (Shàn fǎ) are not lost when one is born in a higher realm. Regarding the realm of the substance of the precepts, the Sarvastivada asserts that the precepts of dhyana are included only within the aggregate of form. Ghosaka said that they are included within the aggregate of form of the Desire Realm. The Satyasiddhi School and Mahayana assert that they are included within all three realms, because precepts of dhyana arise from the dhyana mind of the three realms. So much for the precepts of dhyana. Next, concerning the precepts of the Path (Dào jiè), there are also four aspects: first, the realm of body; second, the realm of mind; third, the realm of accomplishment; and fourth, the realm of the substance of the precepts. Regarding the realm of body, the Sarvastivada asserts that the precepts of the Path can only arise in the bodies of the Desire and Form Realms. The Satyasiddhi School and Mahayana assert that they can arise in the bodies of all three realms. This is the same as with the precepts of dhyana. Regarding the realm of mind, the precepts of the Path are not included within the three realms.
。若隨禪本與禪戒同。言成處者。三界皆成。無漏生上不失下故。戒體處者。性出三界。若隨禪本如心處說。界別如是(此四門竟)。
次就趣論。趣謂五趣。約就此處明三律儀通趣局之義。于中先明別解脫戒。毗曇法中別解脫戒人天身生。人天成就。余趣難身不生不成。成實法中出家之戒局在人道。在家之戒人天鬼畜四趣中生。四趣成就大乘戒法。人天鬼畜四趣中生五趣皆成。一受得已常成就故。次論禪戒及無漏戒。毗曇成實人天身生。人天成就。依長阿含天品之中鬼子母天亦得聖道。道必依禪。若從彼義人天及鬼三趣中生。三趣中成。大乘法中菩薩遍在五趣之中皆生皆成。此云何知。如華嚴經。諸龍鬼等各於法門而得自在。提謂經中諸龍鬼等聞法悟道。方等經中地獄眾生遇佛光明尋諸佛所聞法悟道。故知五趣皆成。問曰。若言地獄鬼畜得聖道者。云何名難。釋言。此等由佛強緣方能悟道。離佛不能故名為難。趣別如是(此五門竟)。
次就形論。形謂男女及無根等。毗曇法中別解脫戒唯在男女一形中生。餘者悕望不具足。故不發律儀。成則不爾。除二形人余皆成就。若依成實出家之戒與毗曇同。在家之戒除二形人自餘一切皆生皆成。大乘之戒不簡二形。一切身中皆生皆成。所受通故。次論禪戒及無漏
【現代漢語翻譯】 現代漢語譯本：如果（戒體）隨著禪定為根本，並且與禪戒相同，那麼『言成處』（指言語表達所能及的範圍）就是三界都能夠成就。因為無漏戒生於上界，也不會失去地獄的功德。『戒體處』（指戒體所處的境界）則超越三界。如果（戒體）隨著禪定為根本，就像『心處』（指心念所及之處）所說的那樣。界限的差別就是這樣。（這四門討論完畢）。
接下來討論『趣』（指眾生輪迴的去處）。『趣』指的是五趣（地獄、餓鬼、畜生、人、天）。在這裡，主要說明三種律儀（別解脫戒、禪戒、無漏戒）在五趣中的共通性和侷限性。首先說明別解脫戒。在毗曇宗的觀點中，別解脫戒只在人道和天道眾生中產生，也只在人道和天道眾生中成就。其餘各趣的眾生，難以獲得戒體，所以不能生起，也不能成就。在成實宗的觀點中，出家戒侷限在人道，而居家戒可以在人、天、鬼、畜四趣中產生，並在四趣中成就。大乘戒法可以在人、天、鬼、畜四趣中產生，並在五趣中都能成就，因為一旦受持，就能持續成就。接下來討論禪戒和無漏戒。在毗曇宗和成實宗的觀點中，禪戒和無漏戒只在人道和天道眾生中產生，也只在人道和天道眾生中成就。但根據《長阿含經·天品》的記載，鬼子母天也能證得聖道，而證道必定依賴禪定。如果按照這個觀點，禪戒和無漏戒可以在人、天、鬼三趣中產生，並在三趣中成就。在大乘佛法中，菩薩遍佈於五趣之中，都能生起和成就戒體。這是如何知道的呢？就像《華嚴經》所說，諸龍、鬼等各自在不同的法門中獲得自在。《提謂經》中，諸龍、鬼等聽聞佛法後覺悟。《方等經》中，地獄眾生遇到佛的光明，追隨諸佛，聽聞佛法而覺悟。因此可知五趣眾生都能成就戒體。有人問：如果說地獄、餓鬼、畜生道的眾生也能證得聖道，為什麼還稱他們為『難』（指難以修行）呢？回答說：這些眾生由於佛陀強大的因緣才能覺悟，離開佛陀就不能覺悟，所以稱為『難』。五趣的差別就是這樣。（這五門討論完畢）。
接下來討論『形』（指形體）。『形』指的是男女以及無根（指沒有性器官的人）等。在毗曇宗的觀點中，別解脫戒只能在男、女這兩種形體中產生。其餘形體因為不具足（受戒的條件），所以不能發起律儀。成就方面則不同，除了二形人（指同時具有男女兩性特徵的人），其餘形體都能成就。如果按照成實宗的觀點，出家戒與毗曇宗相同，居家戒則除了二形人之外，其餘一切形體都能生起和成就。大乘戒法不簡擇二形人，一切身形中都能生起和成就，因為所受持的戒體是共通的。接下來討論禪戒和無漏戒。
【English Translation】 English version: If (the precept body) is based on dhyana (禪定, meditation) and is the same as dhyana precepts (禪戒), then the 'place of accomplishment in speech' (言成處, the scope that speech can reach) is that all three realms can be accomplished. This is because the un-leaked precepts (無漏戒) are born in the upper realms and do not lose the merits of the lower realms. The 'place of the precept body' (戒體處, the realm where the precept body resides) transcends the three realms. If (the precept body) is based on dhyana, as described in the 'place of mind' (心處, the place where thoughts reach). The differences in realms are like this. (These four topics are completed).
Next, we discuss 'destiny' (趣, the destination of sentient beings in reincarnation). 'Destiny' refers to the five destinies (地獄, hell; 餓鬼, hungry ghosts; 畜生, animals; 人, humans; 天, gods). Here, we mainly explain the commonality and limitations of the three kinds of precepts (別解脫戒, Pratimoksha precepts; 禪戒, Dhyana precepts; 無漏戒, un-leaked precepts) in the five destinies. First, we explain the Pratimoksha precepts. In the Sarvastivada (毗曇宗) view, Pratimoksha precepts only arise in human and heavenly beings, and are only accomplished in human and heavenly beings. Beings in other destinies find it difficult to obtain the precept body, so they cannot arise or be accomplished. In the Tattvasiddhi (成實宗) view, monastic precepts are limited to the human realm, while lay precepts can arise in the human, heavenly, ghost, and animal realms, and are accomplished in these four realms. Mahayana precepts can arise in the human, heavenly, ghost, and animal realms, and are accomplished in all five realms, because once received, they are continuously accomplished. Next, we discuss Dhyana precepts and un-leaked precepts. In the Sarvastivada and Tattvasiddhi views, Dhyana precepts and un-leaked precepts only arise in human and heavenly beings, and are only accomplished in human and heavenly beings. However, according to the 'Deva Chapter' of the Dirgha Agama Sutra (《長阿含經·天品》), the Hariti (鬼子母天) can also attain the holy path, and attaining the path must rely on dhyana. According to this view, Dhyana precepts and un-leaked precepts can arise in the human, heavenly, and ghost realms, and are accomplished in these three realms. In Mahayana Buddhism, Bodhisattvas are present in all five destinies, and can arise and accomplish the precept body in all of them. How do we know this? As the Avatamsaka Sutra (《華嚴經》) says, dragons (龍), ghosts (鬼), etc., each attain freedom in different Dharma gates. In the Tividha Sutra (《提謂經》), dragons, ghosts, etc., awaken after hearing the Dharma. In the Vaipulya Sutra (《方等經》), hell beings encounter the light of the Buddha, follow the Buddhas, and awaken after hearing the Dharma. Therefore, it is known that beings in all five destinies can accomplish the precept body. Someone asks: If it is said that beings in hell, the hungry ghost realm, and the animal realm can also attain the holy path, why are they called 'difficult' (難, difficult to practice)? The answer is: These beings can only awaken due to the strong causes and conditions of the Buddha, and cannot awaken without the Buddha, so they are called 'difficult'. The differences in the five destinies are like this. (These five topics are completed).
Next, we discuss 'form' (形, physical form). 'Form' refers to male (男), female (女), and those without roots (無根, those without sexual organs), etc. In the Sarvastivada view, Pratimoksha precepts can only arise in male and female forms. Other forms are not sufficient (to receive precepts), so they cannot initiate the precepts. The accomplishment aspect is different; except for hermaphrodites (二形人, those with both male and female characteristics), all other forms can accomplish them. According to the Tattvasiddhi view, monastic precepts are the same as in the Sarvastivada view, while lay precepts can arise and be accomplished in all forms except hermaphrodites. Mahayana precepts do not discriminate against hermaphrodites; they can arise and be accomplished in all forms, because the precepts received are common. Next, we discuss Dhyana precepts and un-leaked precepts.
戒。小乘法中在欲界者男女身生。一切形中皆得成就。經論之中不曾說有二形人等舍此戒。故在上界者非男女身能生能成。菩薩之人一切形中皆生皆成。形別如是(此六門竟)。
次就人論。人有邪正。外道名邪內道名正。依如毗曇別解脫戒佛弟子受。非外道得。成實法中外道亦得。故彼論言外道亦以深心離惡。故受得戒。禪律儀者內外俱得。外道亦修八禪定故。無漏律儀唯佛弟子非外道得。彼住邪見無八正故。人別如是(此七門竟)。
次論得舍成就之義。先論其得。次明其舍。后辨成就。所言得者。先無今起名之為得。別解脫戒唯一受得更無餘義。受中差別如三聚中具廣分別。禪律儀者。依如毗曇有二種得。一者斷得。斷下過時得上禪戒。二者生得。從上退未生下地時得下禪戒。成實大乘唯有斷得。不說生得。彼說生上不說生得。彼說生上不失下故。退生下時不名新得。無漏律儀毗曇法中有三種得。一者斷得。斷下過時得士道戒。二轉根得。轉根之時舍鈍根戒得利根戒故。三者退得。證聖果時舍彼因中無漏之戒。後退果時還得本戒。成實大乘唯一斷得。余皆不論。彼說轉根及得果時舊法增明非舍前法別有得故。得相如是。次論舍義。先有今失名之為舍。小乘法中別解脫戒有四種舍。一不用道舍。二命
【現代漢語翻譯】 現代漢語譯本 戒。在小乘佛法中，于欲界中的眾生，無論男女之身，在一切形體中都能成就戒律。經典和論著中從未提及有二形人等捨棄此戒的情況。因此，在上界（色界和無色界）的眾生，非男女之身，不能生起和成就戒律。菩薩則不然，無論何種形體都能生起和成就戒律。形體的差別就是這樣（以上是六種差別的討論）。 接下來從人的角度討論。人有邪正之分。外道被稱為『邪』，內道（佛教）被稱為『正』。按照《毗曇》的觀點，別解脫戒是佛弟子所受持的，外道無法獲得。但在《成實論》中，外道也可以獲得。因此該論典說，外道也能以深切的決心遠離惡行，所以可以受持戒律。禪律儀，內外道都可以獲得，因為外道也會修習八禪定。無漏律儀只有佛弟子才能獲得，外道無法獲得，因為他們安住于邪見，沒有八正道。人的差別就是這樣（以上是七種差別的討論）。 接下來討論獲得、捨棄和成就的意義。先討論獲得，再說明捨棄，最後辨析成就。所謂『獲得』，是指先前沒有而現在生起，就叫做獲得。別解脫戒只有通過受戒才能獲得，沒有其他途徑。受戒中的差別，在三聚戒中已經詳細分別。禪律儀，按照《毗曇》的觀點，有兩種獲得方式。一是斷得，即斷除下地煩惱時，就能獲得上地禪定之戒。二是生得，即從上地退墮，尚未生到下地時，就能獲得下地禪定之戒。《成實論》和大乘佛法只有斷得，沒有生得。他們只說生到上地，不說生得，因為他們認為生到上地不會失去下地的功德，所以退生到下地時，不算是新獲得。無漏律儀，在《毗曇》中有三種獲得方式。一是斷得，即斷除下地煩惱時，就能獲得聖道之戒。二是轉根得，即轉根的時候，捨棄鈍根之戒，獲得利根之戒。三是退得，即證得聖果時，捨棄因地修行的無漏之戒，後來退失果位時，又重新獲得原來的戒。在《成實論》和大乘佛法中，只有斷得，其餘都不討論。他們認為轉根和證得果位時，只是舊有的功德更加明顯，並非捨棄之前的功德而另外獲得新的功德。獲得的情況就是這樣。接下來討論捨棄的意義。先前有而現在失去，就叫做捨棄。在小乘佛法中，別解脫戒有四種捨棄方式。一是不用道舍（aprayoga-marga），二是命
【English Translation】 English version Precepts (戒, Śīla). In the Hinayana teachings, beings in the desire realm (欲界, Kāmadhātu), whether male or female, can achieve precepts in all forms. The scriptures and treatises have never mentioned that hermaphrodites (二形人) or others relinquish these precepts. Therefore, beings in the upper realms (色界 and 無色界, Rūpadhātu and Arūpadhātu), who are not male or female, cannot generate or achieve precepts. Bodhisattvas, however, can generate and achieve precepts in all forms. Such are the differences in form (end of the six distinctions). Next, we discuss from the perspective of people. People are divided into the heterodox (邪) and the orthodox (正). Those of external paths (外道, Tīrthika) are called 'heterodox,' while those of the internal path (Buddhism) are called 'orthodox.' According to the Abhidharma (毗曇, Abhidharma), the Prātimokṣa (別解脫戒) precepts are received by Buddhist disciples and cannot be obtained by those of external paths. However, in the Tattvasiddhi Śāstra (成實論), those of external paths can also obtain them. Therefore, that treatise says that those of external paths can also deeply resolve to abandon evil, and thus receive precepts. The precepts of meditative absorption (禪律儀, Dhyāna-śīla) can be obtained by both internal and external paths, because those of external paths also cultivate the eight dhyānas (八禪定, Aṣṭa-samāpatti). The precepts of non-outflow (無漏律儀, Anāsrava-śīla) can only be obtained by Buddhist disciples and not by those of external paths, because they abide in wrong views and do not have the eightfold noble path (八正道, Aṣṭāṅga-mārga). Such are the differences in people (end of the seven distinctions). Next, we discuss the meaning of obtaining, relinquishing, and achieving. First, we discuss obtaining, then we explain relinquishing, and finally, we analyze achieving. What is meant by 'obtaining' is that which did not exist before but now arises, and this is called obtaining. The Prātimokṣa precepts can only be obtained through receiving them; there is no other way. The differences in receiving are explained in detail in the three aggregates of precepts (三聚戒, Tri-saṃvara). According to the Abhidharma, there are two ways to obtain the precepts of meditative absorption. First, there is obtaining through severance (斷得), which means that when one severs the lower defilements, one obtains the precepts of the higher dhyāna. Second, there is obtaining through birth (生得), which means that when one regresses from a higher realm and has not yet been born into a lower realm, one obtains the precepts of the lower dhyāna. The Tattvasiddhi Śāstra and Mahayana Buddhism only have obtaining through severance and do not have obtaining through birth. They only speak of being born into a higher realm and do not speak of obtaining through birth, because they believe that one does not lose the merits of the lower realm when born into a higher realm, so regressing to a lower realm is not considered a new obtaining. In the Abhidharma, there are three ways to obtain the precepts of non-outflow. First, there is obtaining through severance, which means that when one severs the lower defilements, one obtains the precepts of the path of the noble ones (士道戒). Second, there is obtaining through transformation of faculties (轉根得), which means that when one transforms one's faculties, one relinquishes the precepts of dull faculties and obtains the precepts of sharp faculties. Third, there is obtaining through regression (退得), which means that when one attains the fruit of sainthood, one relinquishes the precepts of non-outflow cultivated in the causal stage, and then when one regresses from the fruit, one regains the original precepts. In the Tattvasiddhi Śāstra and Mahayana Buddhism, there is only obtaining through severance, and the others are not discussed. They believe that when one transforms one's faculties and attains the fruit, the old merits become clearer, and one does not relinquish the previous merits to obtain new merits. Such is the situation of obtaining. Next, we discuss the meaning of relinquishing. That which existed before but is now lost is called relinquishing. In Hinayana Buddhism, there are four ways to relinquish the Prātimokṣa precepts. First, there is relinquishing through non-application of the path (aprayoga-marga), second, there is relinquishing through death
終舍。三斷善舍。四二形生舍。所謂男女二形生時失律儀戒。有人宣說。犯初眾罪亦失禁戒。是事不然。此但污戒。不名為舍。諸經論中皆同此說。菩薩律儀有二種舍。如地持說。一退菩提心。二增上煩惱犯波羅夷。不同所以三聚章中具廣分別。禪律儀戒有二種舍。一者退舍。退起下過失上禪戒。二生上時舍。有漏生上則失下故。成實大乘唯有退舍。彼說。生上不失下故無漏律儀。毗曇法中有三種舍。一者退舍。退聖道時失無漏戒。二轉根舍。轉根之時舍鈍根戒。三得果舍。得聖果時舍彼因中無漏之戒。成實法中三舍悉無。唯入無餘涅槃時舍。大乘法中緣治俱者證實時舍。真證俱者畢竟無舍。三種律儀辨之粗爾。
止觀舍義八門分別(釋名一 定體二 辨相三 制立四 修起次第五 約境分別六 就位分別七 就人分別八)
第一釋名。止觀舍者。經中亦名定慧及舍。此乃修中之差別也。修義不同。一門說三。止者外國名奢摩他。此翻名止。守心住緣離於散動。故名為止。止心不亂故複名定。觀者外國名毗婆舍那。此翻名觀。於法推求簡擇名觀。觀達稱慧。舍者外國名憂畢叉。此翻名舍。行心平等舍離偏習。故名為舍(此一門竟)。
次辨體性。唯依毗曇義釋有二。一就同時心法以論。止者正用定
【現代漢語翻譯】 現代漢語譯本：最後是『舍』。『舍』有四種：一是退舍，二是斷善舍，三是二形生舍，即當男女二根出現時，會失去律儀戒。有人說，犯了最初的眾罪也會失去禁戒，但這是不對的，這只是玷污了戒律，不能稱為『舍』。各種經論中都這樣說。菩薩律儀有兩種『舍』，如《地持經》所說：一是退失菩提心，二是因增長的煩惱而犯波羅夷罪。其中的不同之處在『三聚章』中有詳細的分別。禪律儀戒有兩種『舍』：一是退舍，退失而生起較低的過失，高於禪戒；二是生上時舍，有漏之身生到更高的境界時，就會捨棄較低的禪戒。成實宗和大乘宗認為只有退舍，他們認為生到更高的境界不會失去較低的禪戒，所以沒有無漏律儀。毗曇宗認為有三種『舍』：一是退舍，退失聖道時會失去無漏戒；二是轉根舍，在轉變根性的時刻會捨棄鈍根戒；三是得果舍，證得聖果時會捨棄因地中的無漏之戒。成實宗認為這三種『舍』都沒有，只有進入無餘涅槃時才會捨棄。大乘法中，緣和治都具備時，在證悟的時刻會捨棄；如果真和證都具備，那就永遠不會捨棄。以上是對三種律儀的粗略辨析。
下面從八個方面來分別解釋止觀舍的含義：（一、釋名，二、定體，三、辨相，四、制立，五、修起次第，六、約境分別，七、就位分別，八、就人分別）
第一，解釋名稱。止觀舍，在經中也稱為定慧和舍，這是修行中的差別。修行的含義不同，一門就說了三種。『止』，在外國叫做『奢摩他』（Śamatha，止），翻譯過來叫做『止』，意思是守護心念，安住于所緣境，遠離散亂和動搖，所以叫做『止』。止住心念，不使散亂，所以又叫做『定』。『觀』，在外國叫做『毗婆舍那』（Vipaśyanā，觀），翻譯過來叫做『觀』，意思是對於法進行推求和簡擇，叫做『觀』。觀照通達，就叫做『慧』。『舍』，在外國叫做『憂畢叉』（Upekṣā，舍），翻譯過來叫做『舍』，意思是修行時心保持平等，捨棄偏頗的習性，所以叫做『舍』。（第一門結束）
其次，辨別體性。只依據毗曇宗的義理來解釋，有兩種：一是就同一時刻的心法來論，『止』是主要運用定力
【English Translation】 English version: Finally, there is 'abandonment' (Śesha). There are four types of abandonment: 1. Abandonment through regression; 2. Abandonment of wholesome roots; 3. Abandonment due to dual-gender transformation, which means losing the precepts of moral discipline when male and female organs appear. Some say that violating the initial major offenses also leads to the loss of precepts, but this is incorrect. It only defiles the precepts and is not considered 'abandonment'. All scriptures and treatises agree on this point. There are two types of 'abandonment' in Bodhisattva precepts, as stated in the Yogācārabhūmi-śāstra: 1. Regression of the Bodhi mind; 2. Committing Pārājika offenses due to increased afflictions. The differences are elaborated in the 'Chapter on the Three Aggregates'. There are two types of 'abandonment' in Dhyāna precepts: 1. Abandonment through regression, where one regresses and generates lower faults, surpassing the Dhyāna precepts; 2. Abandonment upon ascending, where one abandons the lower precepts when ascending to a higher realm with outflows. The Satyasiddhi School and Mahāyāna School believe only in abandonment through regression, stating that ascending to a higher realm does not lead to the loss of lower precepts, hence there are no precepts without outflows. The Abhidharma School believes in three types of abandonment: 1. Abandonment through regression, where one loses the precepts without outflows upon regressing from the path of the saints; 2. Abandonment through root transformation, where one abandons the dull root precepts upon transforming the root nature; 3. Abandonment upon attaining the fruit, where one abandons the precepts without outflows in the causal stage upon attaining the fruit of the saints. The Satyasiddhi School believes that none of these three types of abandonment exist, and abandonment only occurs upon entering Nirvāṇa without remainder. In Mahāyāna, abandonment occurs at the moment of realization when both conditions and remedies are present; if both truth and realization are present, there is ultimately no abandonment. The above is a rough analysis of the three types of precepts.
The meaning of cessation and contemplation (Śamatha-Vipaśyanā) and abandonment will be explained in eight aspects: (1. Explanation of the name; 2. Definition of the substance; 3. Differentiation of characteristics; 4. Establishment of the system; 5. Order of cultivation; 6. Differentiation based on objects; 7. Differentiation based on stages; 8. Differentiation based on individuals)
First, explanation of the name. Cessation and contemplation (Śamatha-Vipaśyanā) and abandonment are also called concentration and wisdom and abandonment in the scriptures, which are the differences in practice. The meaning of practice is different, and one aspect explains three. 'Cessation' (Śamatha), in foreign languages is called 'Śamatha' (Śamatha, cessation), which translates to 'cessation', meaning guarding the mind, dwelling on the object of focus, and staying away from distraction and agitation, so it is called 'cessation'. Stopping the mind from being disturbed, so it is also called 'concentration'. 'Contemplation' (Vipaśyanā), in foreign languages is called 'Vipaśyanā' (Vipaśyanā, contemplation), which translates to 'contemplation', meaning investigating and discerning the Dharma, which is called 'contemplation'. Contemplating and understanding is called 'wisdom'. 'Abandonment' (Upekṣā), in foreign languages is called 'Upekṣā' (Upekṣā, abandonment), which translates to 'abandonment', meaning maintaining equanimity in practice and abandoning biased habits, so it is called 'abandonment'. (End of the first aspect)
Secondly, distinguishing the substance. Only based on the meaning of the Abhidharma School, there are two explanations: one is based on the mental states at the same moment, 'cessation' is mainly using the power of concentration
數為體。觀者或用觀數為體。或複用彼慧數為體。伺求之觀觀數為體。照法之觀慧數為體。舍者或用舍數為體。或用定慧二數為體。舍過之舍舍數為體。定慧平等舍離偏習。名之為舍。還即用彼定慧為體。二就前後修義分別。止者正用定行為體。定數為主。諸心心法相從住緣通名為止。觀者或用觀行為體。觀數為主。諸心心法相隨伺求通名為觀。或複用彼慧行為體。慧數為主。諸心心法相隨照境通名為觀。舍者或用舍行為體。舍數為主。諸心心法相隨舍過通名為舍。或用定慧二行為體。定慧兩數以為正主。諸心心法隨此定慧通名為舍。若依成實義釋亦二。一就同體同時法中隨義分別。一心體中住義名止。照義名觀。調停曰舍。不同毗曇諸數別體。二就前後修義分別。作意住緣名之為止。作止照境說名為觀。作意舍相方名為舍。通皆是心。無別主伴。大乘法中義別有三。一事識中修。二妄識中修。三真識中修。事識中修與毗曇同。心數別故。妄識中修粗同毗曇。細同成實。此云何知。如馬鳴說。第七識中粗細六重。根本四重心數無別。故同成實。末後兩重心與數別。共心相應。故同毗曇。真識中修義別有三。一就同時同體法中隨義別分。寂義名止。照義稱觀。離相名舍。二就同時同體法中異門相攝。止義為門。諸行隨之
【現代漢語翻譯】 現代漢語譯本 數（shù）：作為本體。觀行者或者以觀數（guān shù）為本體，或者又以智慧數（huì shù）為本體。伺求之觀（cì qiú zhī guān）以觀數為本體，照法之觀（zhào fǎ zhī guān）以慧數為本體。舍（shě）：或者以舍數為本體，或者以定數（dìng shù）和慧數二者為本體。舍過之舍（shě guò zhī shě）以舍數為本體，安定和智慧平等，舍離偏頗的習性，這叫做舍，還是用定和慧作為本體。 二者就前後修習的意義來分別。止（zhǐ）：正是用定行為本體，以定數為主。各種心和心法相互隨從，安住于所緣境，總稱為止。觀（guān）：或者用觀行為本體，以觀數為主。各種心和心法相互隨順，伺察尋求，總稱為觀。或者又用慧行為本體，以慧數為主。各種心和心法相互隨順，照了境界，總稱為觀。舍（shě）：或者用舍行為本體，以舍數為本體。各種心和心法相互隨順，舍離過失，總稱為舍。或者用定和慧二行為本體，以定數和慧數兩者作為主要。各種心和心法隨順這定和慧，總稱為舍。 如果依照成實宗（chéng shí zōng）的意義來解釋，也有兩種。一種是就同體同時的法中，隨順意義來分別。一個心體中，安住的意義叫做止，照了的意義叫做觀，調和停息叫做舍。不同於毗曇宗（pí tán zōng）所說的各種數是不同的本體。另一種是就前後修習的意義來分別。作意（zuò yì）安住于所緣境，稱之為止。作意照了境界，說名為觀。作意舍離諸相，才叫做舍。總的來說都是心，沒有別的主伴關係。大乘佛法（dà chéng fó fǎ）中，意義的區別有三種：一是在事識（shì shí）中修，二是在妄識（wàng shí）中修，三是在真識（zhēn shí）中修。在事識中修與毗曇宗相同，因為心數是不同的。在妄識中修，粗略地與毗曇宗相同，細緻地與成實宗相同。這怎麼知道呢？就像馬鳴菩薩（mǎ míng pú sà）所說，第七識（dì qī shí）中有粗細六重。根本的四重，心數沒有區別，所以與成實宗相同。最後兩重，心與數有區別，共同與心相應，所以與毗曇宗相同。在真識中修，意義的區別有三種：一是就同時同體的法中，隨順意義來分別。寂靜的意義叫做止，照了的意義稱為觀，離相的意義叫做舍。二是就同時同體的法中，用不同的門來互相攝持。止的意義作為門，各種行隨順它。
【English Translation】 English version Number (shù): As the substance. Observers either use the observation number (guān shù) as the substance, or they use the wisdom number (huì shù) as the substance. Observation that seeks (cì qiú zhī guān) takes the observation number as the substance, and observation that illuminates the Dharma (zhào fǎ zhī guān) takes the wisdom number as the substance. Abandonment (shě): Either takes the abandonment number as the substance, or takes the dual numbers of concentration (dìng shù) and wisdom number as the substance. Abandonment of faults (shě guò zhī shě) takes the abandonment number as the substance. Stability and wisdom are equal, abandoning biased habits, this is called abandonment, and still uses concentration and wisdom as the substance. The two are distinguished based on the meaning of prior and subsequent cultivation. Cessation (zhǐ): Precisely uses the concentration practice as the substance, with the concentration number as the main. Various minds and mental functions mutually follow, abiding in the object of focus, generally called cessation. Observation (guān): Either uses the observation practice as the substance, with the observation number as the main. Various minds and mental functions mutually follow, observing and seeking, generally called observation. Or uses the wisdom practice as the substance, with the wisdom number as the main. Various minds and mental functions mutually follow, illuminating the realm, generally called observation. Abandonment (shě): Either uses the abandonment practice as the substance, with the abandonment number as the main. Various minds and mental functions mutually follow, abandoning faults, generally called abandonment. Or uses the dual practices of concentration and wisdom as the substance, with both the concentration number and the wisdom number as the main. Various minds and mental functions follow this concentration and wisdom, generally called abandonment. If interpreted according to the meaning of the Satyasiddhi School (chéng shí zōng), there are also two types. One is based on the Dharma of the same substance and same time, distinguishing according to the meaning. In one mind-body, the meaning of abiding is called cessation, the meaning of illuminating is called observation, and harmonizing and ceasing is called abandonment. This is different from the Sarvastivada School (pí tán zōng), which says that the various numbers are different substances. The other is based on the meaning of prior and subsequent cultivation. Intention (zuò yì) abiding in the object of focus is called cessation. Intention illuminating the realm is said to be observation. Intention abandoning appearances is then called abandonment. Generally speaking, all are mind, without separate main and accompanying relationships. In Mahayana Buddhism (dà chéng fó fǎ), there are three distinctions in meaning: one is cultivation in the consciousness of affairs (shì shí), the second is cultivation in the deluded consciousness (wàng shí), and the third is cultivation in the true consciousness (zhēn shí). Cultivation in the consciousness of affairs is the same as the Sarvastivada School, because the mind-numbers are different. Cultivation in the deluded consciousness is roughly the same as the Sarvastivada School, and in detail is the same as the Satyasiddhi School. How is this known? As Bodhisattva Asvaghosa (mǎ míng pú sà) said, in the seventh consciousness (dì qī shí) there are six levels of coarse and fine. The fundamental four levels, the mind-numbers are not different, so they are the same as the Satyasiddhi School. The last two levels, the mind and numbers are different, and together correspond to the mind, so they are the same as the Sarvastivada School. In cultivation in the true consciousness, there are three distinctions in meaning: one is based on the Dharma of the same time and same substance, distinguishing according to the meaning. The meaning of stillness is called cessation, the meaning of illumination is called observation, and the meaning of detachment from appearances is called abandonment. The second is based on the Dharma of the same time and same substance, using different doors to mutually support each other. The meaning of cessation serves as the door, and the various practices follow it.
通名為止。觀義為門。諸行隨之齊名為觀。舍義為門。諸德隨之俱名為舍。三約修義前後別分。始心住法離妄名止。正見名觀。終證舍相故說為舍。體性如是。以此類余諸行齊然(此二門竟)。
次辨其相。于中兩門。一通就諸行開合辨相。二別就諸行開合辨相。初通就諸行開合辨者。此之三行開合不定。總之唯一。謂聞思修三行之中修行所收。或分為二。謂止與觀。如地持說。於一切法不起妄想名之為止。知第一義離言自性及知世諦無量處法說以為觀。或分為三。謂止觀舍。此三猶前止觀所攝。止觀別修分為前二。止觀雙修合為后一。故有三種。或分為四。如地持說。一者修止。二者修觀。三者修習止觀。四者樂住止觀。此四猶前止觀及舍三行所攝。舍中分二。初為修習終為樂住。更無別行。所言止者。於事于義繫心安住。遠離一切虛偽輕躁及諸憶想。是名為止。事謂世諦。義謂真諦離輕躁者。息除事中輕亂心也。離憶想者。遠離理外分別想也。所言觀者。於事于義憶念選擇。名之為觀。修止觀者。於前止觀常修頓修。樂止觀者。於前止觀以久修故不勤方便。熾然不動。隨義廣分修乃無量。通就諸行開合如是。次就諸行別相論之。先就止行開合辨相如涅槃說。總唯一定。或分無二。一者世間八禪事定。二者出
{ "translations": [ "現代漢語譯本", "『止』（Samatha，止息）作為總稱，『觀』（Vipassanā，觀照）作為入門。各種修行都隨之進行，統稱為『觀』。『舍』（Upekṣā，捨棄）作為入門，各種功德都隨之具備，共同稱為『舍』。從修行的角度來看，這三者在前後階段有所區別。最初，心安住于佛法，遠離虛妄，這稱為『止』。正確的見解稱為『觀』。最終，證得捨棄一切相的境界，所以稱為『舍』。其體性就是這樣。以此類推，其他的修行也是如此（以上是關於『止』和『觀』兩種法門的討論）。", "", "接下來辨析它們的具體相狀。其中分為兩個方面：一是總的從各種修行的開合來辨析相狀，二是分別從各種修行的開合來辨析相狀。首先，總的從各種修行的開合來辨析：這三種修行（止、觀、舍）的開合不定。總的來說，只有一種，即聞、思、修三種修行中的修行所包含的。或者分為兩種，即『止』和『觀』。如《地持經》所說：『對於一切法不起虛妄的念頭，這稱為『止』。了知第一義諦（Paramārtha-satya，勝義諦）的離言自性，以及了知世俗諦（Saṃvṛti-satya，世俗諦）的無量處法，這稱為『觀』。』或者分為三種，即『止』、『觀』、『舍』。這三種仍然包含在前面的『止』和『觀』之中。分別修『止』和『觀』分為前兩種，『止』和『觀』同時修合為后一種，所以有三種。或者分為四種，如《地持經》所說：『一是修『止』，二是修『觀』，三是修習『止觀』，四是樂於安住于『止觀』。』這四種仍然包含在前面的『止』、『觀』和『舍』三種修行之中。『舍』中又分為兩種，最初是修習，最終是樂於安住。沒有其他的修行了。所說的『止』，是指對於事或義，繫心安住，遠離一切虛偽、輕躁以及各種憶想，這稱為『止』。事是指世俗諦，義是指真諦（Tathatā，真如）。遠離輕躁，是指息除事中的輕浮散亂之心。遠離憶想，是指遠離理外的分別妄想。所說的『觀』，是指對於事或義，憶念選擇，這稱為『觀』。修『止觀』，是指對於前面的『止』和『觀』，常常修習或頓然修習。樂於『止觀』，是指對於前面的『止』和『觀』，因為長久修習的緣故，不用勤加方便，就能熾盛不動。隨著義理的廣泛區分，修行實際上是無量的。總的從各種修行的開合來辨析就是這樣。接下來，分別從各種修行的具體相狀來討論。首先從『止』行的開合來辨析相狀，如《涅槃經》所說：總的來說只有一種，或者分為兩種：一是世間的八禪事定，二是出世間的……」 ], "english_translations": [ "English version", "'Samatha' (止, calming) is the general name, 'Vipassanā' (觀, insight) is the gateway. All practices follow it and are collectively called 'Vipassanā'. 'Upekṣā' (舍, equanimity) is the gateway, and all virtues are possessed along with it, collectively called 'Upekṣā'. From the perspective of practice, these three are distinguished in different stages. Initially, the mind dwells in the Dharma, away from delusion, which is called 'Samatha'. Correct view is called 'Vipassanā'. Ultimately, attaining the state of abandoning all forms is why it is called 'Upekṣā'. Its nature is like this. By analogy, other practices are also the same (this concludes the discussion of the two gates of 'Samatha' and 'Vipassanā').", "", "Next, we will distinguish their specific characteristics. Among them, there are two aspects: one is to generally distinguish the characteristics from the opening and closing of various practices, and the other is to separately distinguish the characteristics from the opening and closing of various practices. First, generally distinguishing from the opening and closing of various practices: the opening and closing of these three practices (Samatha, Vipassanā, Upekṣā) are not fixed. In general, there is only one, which is included in the practice of the three practices of hearing, thinking, and cultivating. Or it can be divided into two, namely 'Samatha' and 'Vipassanā'. As stated in the Bodhisattvabhumi Sutra (地持經): 'Not arising false thoughts about all dharmas is called 'Samatha'. Knowing the self-nature beyond words of the First Truth (Paramārtha-satya, 勝義諦), and knowing the immeasurable dharmas of the Conventional Truth (Saṃvṛti-satya, 世俗諦), is called 'Vipassanā'.' Or it can be divided into three, namely 'Samatha', 'Vipassanā', and 'Upekṣā'. These three are still included in the previous 'Samatha' and 'Vipassanā'. Separately cultivating 'Samatha' and 'Vipassanā' is divided into the first two, and cultivating 'Samatha' and 'Vipassanā' simultaneously is combined into the latter one, so there are three types. Or it can be divided into four types, as stated in the Bodhisattvabhumi Sutra: 'First, cultivating 'Samatha'; second, cultivating 'Vipassanā'; third, cultivating 'Samatha-Vipassanā'; fourth, delighting in dwelling in 'Samatha-Vipassanā'.' These four are still included in the previous three practices of 'Samatha', 'Vipassanā', and 'Upekṣā'. 'Upekṣā' is further divided into two types, the initial one is cultivation, and the final one is delighting in dwelling. There are no other practices. What is called 'Samatha' refers to focusing the mind and dwelling peacefully on things or meanings, staying away from all falsehood, frivolity, and various recollections, which is called 'Samatha'. Things refer to the Conventional Truth, and meanings refer to the Ultimate Truth (Tathatā, 真如). Staying away from frivolity means eliminating the frivolous and scattered mind in things. Staying away from recollections means staying away from discriminatory thoughts outside of reason. What is called 'Vipassanā' refers to recollecting and selecting things or meanings, which is called 'Vipassanā'. Cultivating 'Samatha-Vipassanā' refers to constantly cultivating or suddenly cultivating the previous 'Samatha' and 'Vipassanā'. Delighting in 'Samatha-Vipassanā' refers to being able to flourish and remain unmoved without diligent effort due to prolonged cultivation of the previous 'Samatha' and 'Vipassanā'. With the extensive distinction of meanings, practice is actually immeasurable. This is how it is generally distinguished from the opening and closing of various practices. Next, we will discuss the specific characteristics of various practices separately. First, we will distinguish the characteristics from the opening and closing of the 'Samatha' practice, as stated in the Nirvana Sutra: In general, there is only one type, or it can be divided into two types: one is the worldly eight dhyanas (禪那) of matter, and the other is the transcendent..." ] }
世合理之靜。或分為三。謂上中下。下謂凡夫人禪事定。中謂二乘合理之靜。上者所謂諸佛菩薩離妄真定。或分為四。一者退分。二者住分。三勝進分。四決定分。此決定分涅槃名為能作大益。義如下解。或分為五。所謂凡夫聲聞緣覺菩薩及佛所得三昧。又涅槃中更分五種。一無食三昧。所謂初禪。彼離揣食故曰無食。二無過三昧。亦是初禪。彼離欲惡故名無過。三身意清凈一心三昧。謂第二禪。離六識中覺觀之過名身意凈。內凈一處故曰一心。四因果俱樂。謂第三禪。彼樂勝故。五常念三昧。謂四禪乃至生非想。彼免三災絕於四受。離出入息定心不動。故曰常念。或分為六。謂五停心及觀生滅。五停如下。或分為七。謂須陀洹所得三昧。斯陀那含羅漢辟支菩薩及佛所得三昧。或分為八。於前七上加凡所得。又八解脫八禪定等亦得分八。並如下釋。亦得分九。謂九次第定。根本八禪及滅盡定。轉相趣入名九次第。或分為十。謂一切入。亦如下釋。廣則無量。次就慧行開合辨相。總唯一慧。或分為二。一是世間世俗等智。二是出世。謂無漏智亦得分三。一者般若。此翻名慧。二毗婆舍那。此翻名觀。三者阇那。此翻名智。此三何異經中兩釋。一約人以分。言般若者。一切眾生。一切凡夫同有慧數。故名般若。毗婆舍那一
【現代漢語翻譯】 現代漢語譯本：世間至理的寂靜，或者可以分為三種，即上、中、下。下等是指凡夫俗子在禪定中所獲得的禪事定。中等是指二乘（聲聞乘和緣覺乘）通過修行領悟真理所獲得的寂靜。上等是指諸佛菩薩遠離虛妄，所證得的真實禪定。或者可以分為四種，即退分、住分、勝進分、決定分。這決定分的涅槃被稱為能作大益，其含義如下解釋。或者可以分為五種，即凡夫、聲聞、緣覺、菩薩以及佛所獲得的三昧（Samadhi，禪定）。涅槃中又可以細分為五種：一、無食三昧，指的是初禪，因為初禪已經脫離了對粗食的依賴，所以稱為無食。二、無過三昧，也是指初禪，因為初禪已經脫離了慾望和惡念，所以稱為無過。三、身意清凈一心三昧，指的是第二禪，脫離了六識中的覺和觀的過患，所以稱為身意清凈，內心清凈專注於一處，所以稱為一心。四、因果俱樂，指的是第三禪，因為第三禪的快樂殊勝。五、常念三昧，指的是第四禪乃至生非想非非想處天，因為已經免除了三災，斷絕了四種感受，脫離了出入息，禪定之心不動搖，所以稱為常念。或者可以分為六種，即五停心觀和觀生滅。五停心觀如下所述。或者可以分為七種，即須陀洹（Srotapanna，入流果）所獲得的三昧、斯陀含（Sakrdagamin，一來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺佛）、菩薩以及佛所獲得的三昧。或者可以分為八種，在前七種的基礎上加上凡夫所獲得的三昧。另外，八解脫、八禪定等也可以分為八種，具體解釋如下。也可以分為九種，即九次第定，包括根本八禪和滅盡定，依次進入這些禪定狀態稱為九次第。或者可以分為十種，即一切入，具體解釋如下。如果廣義地劃分，則有無量種。接下來就智慧的修行，進行開合辨析。總的來說，只有一種智慧。或者可以分為兩種，一是世間的世俗智慧，二是出世間的智慧，即無漏智。也可以分為三種，一是般若（Prajna，智慧），此翻譯為慧。二是毗婆舍那（Vipasyana，觀），此翻譯為觀。三是阇那（Jnana，智），此翻譯為智。這三種智慧有什麼不同呢？經中有兩種解釋。一種是按照修行者來區分。說般若，是指一切眾生，一切凡夫都具有的智慧，所以稱為般若。毗婆舍那
【English Translation】 English version: The stillness of the world's true principle can be divided into three categories: superior, intermediate, and inferior. The inferior refers to the meditative stabilization (Samadhi) achieved by ordinary people in their practice of Chan (Zen) affairs. The intermediate refers to the stillness attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) through understanding the true principle. The superior refers to the true Samadhi of Buddhas and Bodhisattvas, which is free from delusion. It can also be divided into four categories: declining stage, abiding stage, progressive stage, and decisive stage. This decisive stage of Nirvana is called 'capable of producing great benefit,' the meaning of which will be explained below. Or it can be divided into five categories: the Samadhi attained by ordinary people, Śrāvakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas, and Buddhas. Furthermore, Nirvana can be subdivided into five types: first, the Samadhi of no food, referring to the first Dhyana (meditative state), because it is free from dependence on coarse food, it is called 'no food.' Second, the Samadhi of no fault, also referring to the first Dhyana, because it is free from desires and evil thoughts, it is called 'no fault.' Third, the Samadhi of pure body and mind, one-pointedness, referring to the second Dhyana, free from the faults of perception and observation in the six consciousnesses, hence called 'pure body and mind'; inner purity focused on one point, hence called 'one-pointedness.' Fourth, cause and effect together, referring to the third Dhyana, because its joy is supreme. Fifth, the Samadhi of constant mindfulness, referring to the fourth Dhyana and even the realm of neither perception nor non-perception, because it is free from the three calamities, cuts off the four types of feeling, is free from inhalation and exhalation, and the mind in Samadhi is unmoving, hence called 'constant mindfulness.' Or it can be divided into six categories: the five stopping-the-mind meditations and the contemplation of arising and ceasing. The five stopping-the-mind meditations are described below. Or it can be divided into seven categories: the Samadhi attained by a Śrotāpanna (stream-enterer), a Sakrdagamin (once-returner), an Arhat (worthy one), a Pratyekabuddha, a Bodhisattva, and a Buddha. Or it can be divided into eight categories, adding the Samadhi attained by ordinary people to the previous seven. Furthermore, the eight liberations, the eight Dhyanas, etc., can also be divided into eight, with explanations below. It can also be divided into nine categories: the nine successive Dhyanas, including the eight fundamental Dhyanas and the cessation of perception and feeling, entering these states in sequence is called the nine successive Dhyanas. Or it can be divided into ten categories: the all-encompassing, which is explained below. Broadly speaking, there are countless categories. Next, regarding the practice of wisdom, we will analyze and differentiate its aspects. In general, there is only one wisdom. Or it can be divided into two categories: worldly or conventional wisdom, and transcendental wisdom, which is non-outflow wisdom. It can also be divided into three categories: first, Prajna (wisdom), which translates as 'wisdom.' Second, Vipasyana (insight), which translates as 'contemplation.' Third, Jnana (knowledge), which translates as 'knowledge.' What is the difference between these three? There are two explanations in the scriptures. One is based on the practitioner. Prajna refers to the wisdom that all beings, all ordinary people, possess, hence it is called Prajna. Vipasyana
切聖人。此名聲聞緣覺為聖。彼能觀察苦無常等。故名為觀。言阇那者。諸佛菩薩。彼知一切諸法差別。故名為智。二隨境別。言般若者。是別想觀。別知世諦。毗婆舍那是總相觀。總知真諦。言阇那者。是破相觀。破離有無知一實諦。亦得分四。謂四無礙四諦觀等。亦得分五。謂法住智．泥洹智．愿智．無諍智．邊際智等。廣如下釋。又復五種無量之智亦是五種。亦如下釋。亦得分六。謂知生死無常苦空無我不凈涅槃寂滅。亦得分七。所謂知法．知義．知時．知足．知自知眾．知尊卑．亦如下釋。或分為八。知生死法無常與苦．無我．不凈。知涅槃法常．樂．我．凈。亦得分九。知前八種及第一義。亦得分十。所謂十智義。如下釋。又復十力亦是十也。或分十一。所謂十智及如實知。亦如下釋。廣則無量。舍中有二。一定慧雙修。離於偏習名之為舍義如前二。更無別行。二住空舍相。名之為舍。義則不定。總唯一舍。或分為二。一生空觀。於人平等。二法空觀。於法平等。或分為三。謂三空觀。或分為四。謂四空觀。有法空．無法空．自法空．他法空．是其四也。廣如上釋。或分為五。謂空．無相．無愿．無作及無起觀。如無量壽經中所說。于空理中無相可取名為無相。無愿樂心說為無愿。無果可為名為無作。無因
【現代漢語翻譯】 現代漢語譯本： 切聖人：這裡所說的聖人，指的是聲聞和緣覺（Pratyekabuddha，獨自覺悟者）。他們能夠觀察苦、無常等現象，因此稱為『觀』。 言阇那（Jnana，智慧）：諸佛菩薩具有這種智慧，他們瞭解一切諸法的差別，因此稱為『智』。『觀』和『智』的區別在於所觀察的境界不同。 言般若（Prajna，智慧）：是分別的觀照，分別地瞭解世俗諦（Samvriti-satya，相對真理）。毗婆舍那（Vipassanā，內觀）是總體的觀照，總體地瞭解真諦（Paramartha-satya，絕對真理）。 言阇那（Jnana，智慧）：是破除表相的觀照，破除有和無的對立，瞭解唯一的真實諦。也可以分為四種，即四無礙解智（Catur-pratisamvida）和四諦（Arya-satya，四聖諦）觀等。 也可以分為五種，即法住智（Dharma-sthiti-jnana）、泥洹智（Nirvana-jnana）、愿智（Pranidhi-jnana）、無諍智（Aranajnana）、邊際智（Maryada-jnana）等。詳細解釋如下。 又有五種無量之智，也是這五種，詳細解釋如下。也可以分為六種，即知生死無常、苦、空、無我、不凈、涅槃寂滅。 也可以分為七種，即知法、知義、知時、知足、知自、知眾、知尊卑，詳細解釋如下。或者分為八種，知生死法是無常和苦、無我、不凈，知涅槃法是常、樂、我、凈。 也可以分為九種，知前八種以及第一義諦（Paramartha-satya，勝義諦）。也可以分為十種，即所謂的十智義，詳細解釋如下。又有十力（Dasabala，佛陀的十種力量），也是這十種。 或者分為十一種，即所謂的十智以及如實知。詳細解釋如下。廣而言之，則有無量種。 舍（Tyaga，捨棄）中有兩種：一是定慧雙修，遠離偏頗的修習，稱為舍，意義如前所述，沒有其他的特別行為。二是安住于空舍之相，稱為舍，意義則不確定。總而言之，只有一種舍。 或者分為兩種：一是生空觀（Pudgala-shunyata，人無我），對人平等；二是法空觀（Dharma-shunyata，法無我），對法平等。 或者分為三種，即三空觀。或者分為四種，即四空觀：有法空、無法空、自法空、他法空，這就是四種。詳細解釋如上所述。 或者分為五種，即空（Shunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）、無作（Anabhisaṃskāra，無作）以及無起觀。如《無量壽經》中所說，在空理中沒有相可以執取，稱為無相。沒有愿樂之心，稱為無愿。沒有果可以作為目標，稱為無作。沒有因。
【English Translation】 English version: Cutting off the Saints: Here, 'saints' refers to Sravakas (Disciples who hear the teachings) and Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own). They are able to observe suffering, impermanence, and so on, hence they are called 'observation'. Jnana (Wisdom): Buddhas and Bodhisattvas possess this wisdom; they understand the differences between all dharmas (phenomena), hence they are called 'wisdom'. The difference between 'observation' and 'wisdom' lies in the realm being observed. Prajna (Wisdom): It is discriminative observation, separately understanding conventional truth (Samvriti-satya, relative truth). Vipassana (Insight Meditation) is holistic observation, comprehensively understanding ultimate truth (Paramartha-satya, absolute truth). Jnana (Wisdom): It is the observation that breaks through appearances, breaking through the opposition of existence and non-existence, understanding the one true reality. It can also be divided into four types, namely the Four Unimpeded Knowledges (Catur-pratisamvida) and the Four Noble Truths (Arya-satya) observation, and so on. It can also be divided into five types, namely Dharma-sthiti-jnana (Knowledge of the Abiding of Dharma), Nirvana-jnana (Knowledge of Nirvana), Pranidhi-jnana (Knowledge of Vows), Aranajnana (Knowledge of Non-Contention), and Maryada-jnana (Knowledge of Limits), and so on. Detailed explanations are as follows. There are also five kinds of immeasurable wisdom, which are also these five, with detailed explanations as follows. It can also be divided into six types, namely knowing that birth and death are impermanent, suffering, empty, selfless, impure, and that Nirvana is quiescent. It can also be divided into seven types, namely knowing the Dharma, knowing the meaning, knowing the time, knowing contentment, knowing oneself, knowing the assembly, and knowing the superior and inferior, with detailed explanations as follows. Or it can be divided into eight types, knowing that the dharmas of birth and death are impermanent and suffering, selfless, and impure, and knowing that the dharmas of Nirvana are permanent, blissful, self, and pure. It can also be divided into nine types, knowing the previous eight types as well as the ultimate truth (Paramartha-satya). It can also be divided into ten types, namely the meaning of the Ten Wisdoms, with detailed explanations as follows. There are also the Ten Powers (Dasabala, the ten powers of a Buddha), which are also these ten. Or it can be divided into eleven types, namely the Ten Wisdoms and knowing things as they truly are. Detailed explanations are as follows. Broadly speaking, there are immeasurable types. Tyaga (Renunciation) has two types: one is the dual cultivation of Samatha (calm abiding) and Vipassana (insight), staying away from biased practice, which is called renunciation, with the meaning as previously stated, without any other special actions. The other is abiding in the appearance of an empty dwelling, which is called renunciation, but the meaning is uncertain. In summary, there is only one type of renunciation. Or it can be divided into two types: one is Pudgala-shunyata (Emptiness of Person), equality towards people; the other is Dharma-shunyata (Emptiness of Phenomena), equality towards dharmas. Or it can be divided into three types, namely the Three Emptinesses. Or it can be divided into four types, namely the Four Emptinesses: Emptiness of Existing Dharmas, Emptiness of Non-Existing Dharmas, Emptiness of Self-Dharmas, and Emptiness of Other-Dharmas, these are the four types. Detailed explanations are as above. Or it can be divided into five types, namely Shunyata (Emptiness), Animitta (Signlessness), Apranihita (Wishlessness), Anabhisaṃskāra (Non-doing) and the observation of non-arising. As stated in the Infinite Life Sutra, in the principle of emptiness, there is no appearance that can be grasped, which is called signlessness. Without a mind of wishing for happiness, it is called wishlessness. Without a result that can be made as a goal, it is called non-doing. Without a cause.
可起故曰無起。或分為七。謂七空觀。亦如上釋。或分十一。觀十一空。如涅槃說。或分十八。如大品說。廣則無量。辨相如是(此三門竟)。
次辨制立。以何義故立此三行不增不減。解有八義。一行性不同。定數是止。慧數是觀。舍數為舍。二行相不同。住緣是止。知法是觀。調停是舍。三功能不同。止能息亂。觀能斷惑。舍能違治。四修時不同。如涅槃說。心慢修止。煩惱增強戒律羸損諸根不調。于善疑悔則宜修觀。定慧不等則須修舍。又經宣說。定慧平等則宜修舍。五行門不同。如涅槃說。彼空三昧名之為止。以心住空離分別故。無愿三昧說之為觀。慧觀生死能斷舍故。無相三昧說為舍行。證入涅槃舍眾相故。六根依境不同。多門如后。今此且依一相論之。依事修止。如世八禪。住事中故。依法修觀。觀察諸法苦無常等名為觀。故依理修舍。證空平等舍眾相故。七隨人不同。多門如后。今此且依一相辨之。如涅槃說。聲聞緣覺定多慧少。菩薩之人慧多定少。諸佛如來定慧平等。說之為舍。八所為不同。如涅槃說。為三義故。所以修止。一為離煩惱依禪伏結。二莊嚴大智依禪發慧。三為得自在依禪發通。為三義故。所以修觀。一為觀生死果報過故依慧滅苦。二為增善法依慧離業。三為破煩惱依慧除惑。為
三義故。所以修舍。一為調定慧其令平等。二為證空舍離有相。三為得中道故離有無。制立如是(此四門竟)。
次明修起次第之義。于中次第略有四階。一制發舍。二止舉舍。三止觀舍。四定慧舍。此之四門通釋是一。于中別分前之兩階行修方便。后二修成得法相應。前方便中有始有終。得法亦爾。故有四階。制發舍者。方便之始對治昏覺。昏謂昏睡。覺謂八種惡覺煩惱。言八覺者。所謂欲覺．恚．害．親里．國土．不死．族姓．輕。侮若有惡覺則便制之制心住于數息門等。昏則發之念身無常。三惡道苦。佛法欲滅。以此鞭心令去睡昏。昏覺俱離修心得中。是時名舍。止舉舍者。方便之終對治沉掉。沈謂沉沒。掉謂掉動。心志濁悶名之為沈。心數異緣說以為掉。掉則修止止心鼻端眉間足指。隨在何處。沈則修舉念身無常苦無我等。沉掉俱離修心得中。是時名舍。止觀舍者。得法之始所治有三。一對愛見以明修治。四住煩惱分為愛見。初一是見。后三是愛。於此門中修止治愛所謂世俗八禪方便。修觀治見所謂出世無漏方便。止觀雙修離於偏習。是時名舍。二對癡愛以明修治。五住煩惱分為癡愛。無明名癡。餘四名愛。於此門中修止治愛。修觀治癡。癡愛俱離。止觀雙修。是時名舍。三對癡妄以辨修治。直就無明
【現代漢語翻譯】 現代漢語譯本：有三種原因要修習舍（upeksa，平靜、捨棄）：第一是爲了調和定（samadhi，專注）和慧（prajna，智慧），使它們達到平衡；第二是爲了證悟空性（sunyata，空無），捨棄對有相（lakshana，表相）的執著；第三是爲了獲得中道（madhyama-pratipada，不偏不倚的道路），遠離有和無的極端。以上是關於這四種舍的建立（這四門結束）。
接下來闡明修習次第的意義。其中次第大致分為四個階段：一、制發舍；二、止舉舍；三、止觀舍；四、定慧舍。這四門總的解釋是一致的。其中特別區分，前兩個階段是修行的方便，后兩個階段是修成得法相應。前面的方便有開始有結束，得法也是如此。所以有四個階段。制發舍，是方便的開始，對治昏沉和覺觀。昏沉指的是昏睡。覺觀指的是八種惡覺煩惱。所說的八覺是：欲覺（kama-vitakka，感官慾望的念頭）、恚（vyapada，嗔恨）、害（vihimsa，傷害）、親里（nati，親屬）、國土（janapada，國家）、不死（amaratta，長生不死）、族姓（kula，家族）、輕侮（avamannana，輕視）。如果產生惡覺，就用『制』來對治它，制心專注于數息門等。昏沉，就用『發』來對治它，念身無常，三惡道苦，佛法將要滅亡。用這些來鞭策內心，使它離開昏睡。昏沉和覺觀都離開了，修習內心得到中正，這時稱為舍。止舉舍，是方便的結束，對治沉沒和掉舉。沉沒指的是心志的沉悶。掉舉指的是心念的散亂。心志混濁遲鈍，稱為沉沒。心念攀緣外境，稱為掉舉。掉舉，就修習『止』，止心於鼻端、眉間、足指，無論在哪個地方。沉沒，就修習『舉』，念身無常、苦、無我等。沉沒和掉舉都離開了，修習內心得到中正，這時稱為舍。止觀舍，是得法的開始，所要對治的有三種：一、對治愛見，用以闡明修治。四住煩惱分為愛見。最初一個是見，後面三個是愛。在這個門中，修習止來對治愛，也就是世俗八禪的方便。修習觀來對治見，也就是出世無漏的方便。止觀雙修，遠離偏頗的習氣，這時稱為舍。二、對治癡愛，用以闡明修治。五住煩惱分為癡愛。無明（avijja，無知）名為癡，其餘四個名為愛。在這個門中，修習止來對治愛，修習觀來對治癡。癡愛都離開了，止觀雙修，這時稱為舍。三、對治癡妄，用以辨別修治。直接針對無明（avijja，無知）。
【English Translation】 English version: There are three reasons for cultivating upeksa (equanimity, abandonment). First, it is to harmonize samadhi (concentration) and prajna (wisdom), bringing them into balance. Second, it is to realize sunyata (emptiness), abandoning attachment to lakshana (characteristics). Third, it is to attain the madhyama-pratipada (Middle Way), avoiding the extremes of existence and non-existence. These are the establishment of these four types of upeksa (the end of these four topics).
Next, the meaning of the order of cultivation is explained. The order is roughly divided into four stages: 1. Control and Arousal Upeksa; 2. Stopping and Raising Upeksa; 3. Stopping and Insight Upeksa; 4. Samadhi and Wisdom Upeksa. The general explanation of these four topics is consistent. Among them, the first two stages are specifically distinguished as expedient means for cultivation, and the latter two stages are the attainment of Dharma in accordance with cultivation. The preceding expedient means have a beginning and an end, and so does the attainment of Dharma. Therefore, there are four stages. Control and Arousal Upeksa is the beginning of expedient means, counteracting dullness and awareness. Dullness refers to drowsiness. Awareness refers to the eight types of evil awareness afflictions. The so-called eight awarenesses are: kama-vitakka (thoughts of sensual desire), vyapada (hatred), vihimsa (harm), nati (relatives), janapada (country), amaratta (immortality), kula (family), avamannana (disrespect). If evil awareness arises, then 『control』 is used to counteract it, focusing the mind on the gate of counting breaths, etc. Dullness is counteracted by 『arousal』, contemplating the impermanence of the body, the suffering of the three evil realms, and the impending destruction of the Buddha's Dharma. Use these to spur the mind, causing it to leave drowsiness. When both dullness and awareness are gone, cultivating the mind attains centrality, and this is called upeksa. Stopping and Raising Upeksa is the end of expedient means, counteracting sinking and agitation. Sinking refers to mental depression. Agitation refers to mental distraction. A mind that is turbid and dull is called sinking. A mind that clings to external objects is called agitation. For agitation, 『stopping』 is cultivated, focusing the mind on the tip of the nose, between the eyebrows, or on the toes, wherever it may be. For sinking, 『raising』 is cultivated, contemplating the impermanence, suffering, and non-self of the body, etc. When both sinking and agitation are gone, cultivating the mind attains centrality, and this is called upeksa. Stopping and Insight Upeksa is the beginning of attaining the Dharma, and there are three things to be counteracted: 1. Counteracting attachment and views, in order to clarify cultivation. The four abodes of affliction are divided into attachment and views. The first is views, and the latter three are attachment. In this topic, cultivating stopping counteracts attachment, which is the expedient means of the mundane eight dhyanas. Cultivating insight counteracts views, which is the expedient means of the supramundane, non-outflow. Cultivating both stopping and insight avoids biased habits, and this is called upeksa. 2. Counteracting ignorance and attachment, in order to clarify cultivation. The five abodes of affliction are divided into ignorance and attachment. Avijja (ignorance) is called ignorance, and the other four are called attachment. In this topic, cultivating stopping counteracts attachment, and cultivating insight counteracts ignorance. When both ignorance and attachment are gone, cultivating both stopping and insight, this is called upeksa. 3. Counteracting ignorance and delusion, in order to distinguish and cultivate. Directly targeting avijja (ignorance).
住地之中有闇有妄。迷覆諸法名之為闇。妄有所取說以為妄。如地持說。如是如實凡愚不知是其闇也。起八妄想是其妄也。於此門中修止治妄。如地持中。佛為訕大迦旃延說。不依地等一切法想而修禪定。馬鳴論中亦同此說。離一切想名為修止。修觀對治癡闇之心。故地持云。於一切法不起妄想名之為止。知離言性及知無量世諦方便名之為觀。雙修離於偏習是時名舍。定慧舍者。得法之終更無別治。於前止觀所除煩惱究竟盡處所成行德為定慧舍。修起如是(此五門竟)。
次約境界分別三行。于中義別略有三階。一三法相對以辨三行。二兩行相對以辨三行。三歷就一法以辨三行。初就三法相對之中別有二門。第一約就事法及理以分三行。事者所謂陰界入等。依之修止。如世八禪。法者所謂苦無常等。依之修觀。理者所謂第一義空。依之修舍。舍離眾相。二約三諦以分三行。言三諦者。一是世諦謂法有相。二第一義諦謂法無相。三一實諦謂法非有非無之相。此三門中起修不定。從事入理依世修止。如世八禪。故依真修觀觀諸法空。從寂起用依真修止。離分別故。依世修觀觀諸法故。依一實諦修習舍行舍有無故。故地持中隨事取者名平等觀。隨如取者名平等心。等猶止也。舍離有無名第一舍。上來約就三境辨行。故
【現代漢語翻譯】 現代漢語譯本：住處之地有闇（指無明）有妄（指虛妄分別）。迷惑覆蓋諸法，稱之為闇。虛妄地有所執取，稱之為妄。如《地持經》所說，像這樣如實的道理，凡夫愚人不能知曉，這就是闇。生起八種虛妄的想念，這就是妄。於此門中修習止（奢摩他，止息妄念），以對治妄。如《地持經》中，佛為訕大迦旃延（Mahākātyāyana）所說，不依賴地等一切法想而修習禪定。《馬鳴菩薩論》中也同樣這樣說，離開一切想念名為修止。修習觀（毗缽舍那，如實觀察）以對治愚癡闇昧之心。所以《地持經》說，對於一切法不起虛妄想念，稱之為止。了知離言說的自性，以及了知無量世俗諦的方便，稱之為觀。同時修習止觀，遠離偏頗的習氣，這時稱為舍（平等舍）。定慧舍，是證得佛法的最終境界，更沒有其他的對治方法。對於前面止觀所去除的煩惱，究竟滅盡之處所成就的功德，為定慧舍。像這樣修習生起（以上五門完畢）。
其次，根據境界來分別三種修行。其中意義的差別，略有三個階段。一是三法相對，以辨別三種修行。二是兩種修行相對，以辨別三種修行。三是歷數一種法，以辨別三種修行。首先就三法相對之中，又有兩個方面。第一，根據事法（現象）、理（真理）來區分三種修行。事，就是指陰（skandha，五蘊）、界（dhātu，十八界）、入（āyatana，十二入）等。依靠這些來修習止，如世間的八禪。法，就是指苦、無常等。依靠這些來修習觀。理，就是指第一義空（paramārtha-śūnyatā，勝義空）。依靠這個來修習舍，舍離一切相。第二，根據三諦（tri-satya，三種真理）來區分三種修行。所說的三諦是：一是世諦（saṃvṛti-satya，俗諦），指法有相。二是第一義諦，指法無相。三是一實諦（bhūta-satya，真諦），指法非有非無之相。這三個方面中，生起修行的順序不一定。從事入理，依靠世諦修習止，如世間的八禪。所以依靠真諦修習觀，觀察諸法空性。從寂靜中起作用，依靠真諦修習止，因為遠離分別。依靠世諦修習觀，觀察諸法。依靠一實諦修習舍行，捨棄有和無。所以《地持經》中，隨順事相而取捨，名為平等觀。隨順如如之理而取捨，名為平等心。平等，就是止的意思。舍離有和無，名為第一舍。以上是根據三種境界來辨別修行。
【English Translation】 English version: Within the dwelling place, there is darkness and delusion. Obscuring and covering all dharmas is called darkness. Falsely grasping at something is called delusion. As stated in the Bodhisattvabhūmi Sūtra (地持經), ordinary fools do not understand such true principles, and this is their darkness. Arising of eight deluded thoughts is their delusion. Within this approach, cultivate śamatha (止, calming the mind) to counteract delusion. As the Buddha said to Mahākātyāyana (訕大迦旃延) in the Bodhisattvabhūmi Sūtra, practice meditation without relying on thoughts of earth and all other dharmas. The Treatise by Aśvaghoṣa (馬鳴菩薩論) also says the same: abandoning all thoughts is called cultivating śamatha. Cultivate vipaśyanā (觀, insight meditation) to counteract the mind of ignorance and darkness. Therefore, the Bodhisattvabhūmi Sūtra says that not arising deluded thoughts towards all dharmas is called śamatha. Knowing the nature beyond words and knowing the expedient means of countless mundane truths is called vipaśyanā. Cultivating both śamatha and vipaśyanā while avoiding biased habits is called upekṣā (舍, equanimity). Śamatha-vipaśyanā-upekṣā is the ultimate attainment of the Dharma, and there is no other remedy. The merits achieved at the point where the afflictions removed by the previous śamatha and vipaśyanā are completely exhausted is śamatha-vipaśyanā-upekṣā. Cultivate and arise in this way (these five approaches are complete).
Next, differentiate the three practices based on the object of contemplation. Among them, the differences in meaning can be roughly divided into three stages. First, the three dharmas are contrasted to distinguish the three practices. Second, the two practices are contrasted to distinguish the three practices. Third, one dharma is examined individually to distinguish the three practices. First, within the contrast of the three dharmas, there are two aspects. First, distinguish the three practices based on phenomenal dharmas (事法) and principle (理). Phenomena refer to the skandhas (陰, aggregates), dhātus (界, elements), āyatanas (入, sense bases), etc. Rely on these to cultivate śamatha, such as the eight worldly dhyānas. Dharmas refer to suffering, impermanence, etc. Rely on these to cultivate vipaśyanā. Principle refers to paramārtha-śūnyatā (第一義空, ultimate emptiness). Rely on this to cultivate upekṣā, abandoning all characteristics. Second, distinguish the three practices based on the three truths (tri-satya, 三諦). The three truths are: first, saṃvṛti-satya (世諦, conventional truth), which means dharmas have characteristics. Second, paramārtha-satya (第一義諦, ultimate truth), which means dharmas have no characteristics. Third, bhūta-satya (一實諦, absolute truth), which means dharmas have neither existence nor non-existence. Within these three aspects, the order of arising practice is not fixed. Entering principle from phenomena, rely on conventional truth to cultivate śamatha, such as the eight worldly dhyānas. Therefore, rely on ultimate truth to cultivate vipaśyanā, contemplating the emptiness of all dharmas. Arising from stillness, rely on ultimate truth to cultivate śamatha, because it is free from discrimination. Rely on conventional truth to cultivate vipaśyanā, contemplating all dharmas. Rely on absolute truth to cultivate upekṣā, abandoning existence and non-existence. Therefore, in the Bodhisattvabhūmi Sūtra, taking and abandoning according to phenomena is called equal vipaśyanā. Taking and abandoning according to suchness is called equal mind. Equal means śamatha. Abandoning existence and non-existence is called the first upekṣā. The above is distinguishing the practices based on the three objects of contemplation.
約二境。言二境者。一世諦法。二真諦法。通而論之於此二中不起妄想通名為止。照見二諦俱名為觀。故地持中不起妄想說名為止。了知二諦同名為觀。止觀雙修調停名舍。于中別分起行各異。若就觀入依世修止依真修觀。若論起用依真修止依世修觀。止觀雙修調停名舍。次就一法以辨三行。隨於何法何事之中攝止安住即名為止。照察名觀。止觀調停名之為舍。約境如是(此六門竟)。
次就位論。位別有五。一外凡位。二內凡位。三見道四修道位。五無學位。通而論之一一位中皆具三行。于中別分進退有三。一義分別外凡位中修世八禪。名之為止。內凡位中學觀諦理。名之為觀。見道已上證理平等同名為舍。第二義者內凡位中安心諦理而未能見。說之為止。故見諦前名為定凈。見道位中始見諦理。名之為觀。修道已去定慧調停說名為舍。第三義者見道已前同名為止。見修二道照理名觀。無學位中得涅槃果舍離十相。故名為舍。位別如是(此七門竟)。
次就人論。人有五種。一是凡夫。二是聲聞。三是緣覺。四是菩薩。五是如來。通而論之人人皆具止觀及舍。于中別分略有三義。一凡夫之人修世八禪。但有止行。聲聞緣覺觀察四諦十二緣等。有其觀行。菩薩及佛證法平等。有其舍行。二凡夫有止。義如
【現代漢語翻譯】 現代漢語譯本： 約二境。所說的二境，一是世諦法（conventional truth），二是真諦法（ultimate truth）。總的來說，對於這二者不起妄想，統稱為止（Śamatha，止息）。照見二諦，都稱為觀（Vipassanā，觀照）。所以《地持經》中說，不起妄想稱為止，了知二諦同樣稱為觀。止觀雙修，調和平衡稱為舍（Upekṣā，捨棄）。 其中，分別來說，起行各有不同。如果就觀而入，依世諦修止，依真諦修觀。如果就起用來說，依真諦修止，依世諦修觀。止觀雙修，調和平衡稱為舍。 其次，就一法來辨別三種行。無論對於什麼法，什麼事，攝心安住，就稱為止。照察，稱為觀。止觀調和平衡，稱之為舍。關於境是這樣（這六門結束）。 其次，就位次來論。位次有五種：一是外凡位（outsider position），二是內凡位（insider position），三是見道位（path of seeing），四是修道位（path of cultivation），五是無學位（path of no more learning）。總的來說，每一位都具備三種行。其中，分別來說，進退有三種。第一種意義是，在外凡位中修世間八禪，稱之為止。在內凡位中學習觀察諦理，稱之為觀。見道以上，證得真理平等，都稱為舍。第二種意義是，在內凡位中安心於諦理，但未能見到，稱之為止。所以在見諦之前稱為定凈（purification of concentration）。在見道位中，開始見到諦理，稱之為觀。修道位以後，定慧調和平衡，稱為舍。第三種意義是，見道以前，都稱為止。見道和修道二位，照見真理稱為觀。在無學位中，得到涅槃果（Nirvana），舍離十相，所以稱為舍。位次的分別就是這樣（這七門結束）。 其次，就人來論。人有五種：一是凡夫（ordinary person），二是聲聞（Śrāvaka，hearer），三是緣覺（Pratyekabuddha，solitary realizer），四是菩薩（Bodhisattva，enlightenment being），五是如來（Tathāgata，thus-gone）。總的來說，人人皆具止觀及舍。其中，分別來說，略有三種意義。一是凡夫之人修世間八禪，只有止行。聲聞緣覺觀察四諦（Four Noble Truths）、十二緣起（Twelve links of dependent origination）等，有其觀行。菩薩及佛證得法平等，有其舍行。二是凡夫有止，意義如前。
【English Translation】 English version: Regarding the two objects. The 'two objects' refer to two kinds of truths: one is Saṃvṛti-satya (conventional truth), and the other is Paramārtha-satya (ultimate truth). Generally speaking, not giving rise to delusion regarding these two is collectively called Śamatha (tranquility). Clearly seeing both truths is called Vipassanā (insight). Therefore, the Bodhisattvabhumi states that not giving rise to delusion is called Śamatha, and understanding the two truths is equally called Vipassanā. The dual cultivation of Śamatha and Vipassanā, harmonizing and balancing them, is called Upekṣā (equanimity). Among these, when distinguished, the practices differ. If entering through insight, one cultivates Śamatha based on conventional truth and Vipassanā based on ultimate truth. If considering application, one cultivates Śamatha based on ultimate truth and Vipassanā based on conventional truth. The dual cultivation of Śamatha and Vipassanā, harmonizing and balancing them, is called Upekṣā. Next, using one dharma to distinguish the three practices. Regarding any dharma or any matter, collecting the mind and abiding in it is called Śamatha. Examining and observing is called Vipassanā. Harmonizing and balancing Śamatha and Vipassanā is called Upekṣā. This is how it is regarding objects (these six aspects are complete). Next, regarding the stages. There are five stages: first, the stage of the outsider (Bāhyaka); second, the stage of the insider (Ābhyantaraka); third, the stage of the path of seeing (Darśana-mārga); fourth, the stage of the path of cultivation (Bhāvanā-mārga); and fifth, the stage of no more learning (Aśaikṣa-mārga). Generally speaking, each stage possesses all three practices. Among these, when distinguished, there are three kinds of progress and regress. The first meaning is that in the stage of the outsider, one cultivates the eight worldly dhyānas (eight absorptions), which is called Śamatha. In the stage of the insider, one learns to observe the principles of truth, which is called Vipassanā. Above the stage of the path of seeing, realizing the equality of truth is all called Upekṣā. The second meaning is that in the stage of the insider, one settles the mind on the principles of truth but has not yet seen them, which is called Śamatha. Therefore, before seeing the truth, it is called purification of concentration. In the stage of the path of seeing, one begins to see the principles of truth, which is called Vipassanā. After the stage of the path of cultivation, harmonizing and balancing concentration and wisdom is called Upekṣā. The third meaning is that before the path of seeing, it is all called Śamatha. In the stages of the path of seeing and the path of cultivation, illuminating the truth is called Vipassanā. In the stage of no more learning, one attains the fruit of Nirvana (Nirvana), abandoning the ten characteristics, so it is called Upekṣā. This is how the stages are distinguished (these seven aspects are complete). Next, regarding people. There are five kinds of people: first, ordinary persons (Pṛthagjana); second, Śrāvakas (hearers); third, Pratyekabuddhas (solitary realizers); fourth, Bodhisattvas (enlightenment beings); and fifth, Tathāgatas (thus-gone). Generally speaking, everyone possesses Śamatha, Vipassanā, and Upekṣā. Among these, when distinguished, there are roughly three meanings. First, ordinary persons cultivate the eight worldly dhyānas, and only have the practice of Śamatha. Śrāvakas and Pratyekabuddhas observe the Four Noble Truths (catvāri ārya-satyāni), the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda), etc., and have the practice of Vipassanā. Bodhisattvas and Buddhas realize the equality of dharmas, and have the practice of Upekṣā. Second, ordinary persons have Śamatha, the meaning is as before.
前釋。菩薩二乘同觀法性。有其觀行。佛證涅槃。有其舍行。三除凡夫直論賢聖。聲聞之人住寂名止。菩薩了知差別法界。名之為觀。佛得涅槃。有其舍行。止觀舍義辨之粗爾。
三慧義五門分別(釋名一 辨體二 就位分別三 就界分別四 就人分別五)
第一釋名。言三慧者。經中或時名聞思修。或復說為聞思修慧。通釋是一。于中別分義有寬狹。若當直言聞思修者。其義則寬通一切。通一切中始受行法通說為聞。于所聞法分別簡擇通名為慧。依法正行通說為修。若當說為聞思修慧。其義則狹局在般若。不通余行。就般若中受教名聞。生解名為聞慧。簡義名思。從思得解名為思慧。進習名修。從修得智名為修慧。名義如是(此一門竟)。
次辨體性。三慧皆用慧數為體。慧依法成。法有三種。一教。二義。三者行法。三藏言數是其教法。三諦之理是其義法。三乘行儀是其行法。于中別分依教起聞。依義入思。依行起修。通而論之依一一法皆具三慧。于教法中初受名聞。簡擇是非說以為思。成就聞持陀羅尼行說以為修。于義法中有其三種。一者世諦。二第一義諦。三一實諦。通而論之於此三諦初受名聞。簡擇名思。成就正智說以為修。隨相別分依於世諦成就聞慧。世法可為。言教及故依第一義成
【現代漢語翻譯】 現代漢語譯本： 前文解釋：菩薩和二乘（聲聞乘和緣覺乘）共同觀察法性（諸法實相的體性）。在觀行方面，他們都有各自的修行。佛陀證得涅槃（寂滅），有其獨特的舍行（放下一切的修行）。三乘教法直接闡述賢聖的境界，聲聞乘的人安住于寂靜，這被稱為『止』。菩薩了知差別法界（諸法千差萬別的世界），這被稱為『觀』。佛陀證得涅槃，有其獨特的舍行。止、觀、舍的含義，粗略地辨析如上。
三慧（聞慧、思慧、修慧）的意義，從五個方面來分別解釋：（一、解釋名稱；二、辨別體性；三、就修行位次來分別；四、就三界來分別；五、就不同根性的人來分別）
第一，解釋名稱。所說的『三慧』，在佛經中有時稱為聞、思、修，有時又說為聞慧、思慧、修慧。總的解釋是一樣的，但在其中細分，意義有寬泛和狹窄的區別。如果直接說聞、思、修，那麼它的意義就寬泛，通於一切。在一切法中，最初接受和實行佛法，都可以稱為『聞』。對於所聽聞的佛法，分別簡擇，都可以稱為『慧』。依照佛法如法修行，都可以稱為『修』。如果說聞慧、思慧、修慧，那麼它的意義就狹窄，侷限於般若（智慧），不通於其他的修行。就般若而言，接受教導稱為『聞』，產生理解稱為『聞慧』。簡別義理稱為『思』，從思惟中得到理解稱為『思慧』。進一步修習稱為『修』，從修行中得到智慧稱為『修慧』。名稱和意義就是這樣。（第一門解釋完畢）
其次，辨別體性。三慧都以智慧（慧數）為體性。智慧依靠佛法而成就。佛法有三種：一是教法，二是義法，三是行法。三藏（經藏、律藏、論藏）的言教是教法，三諦（空諦、假諦、中諦）的道理是義法，三乘（聲聞乘、緣覺乘、菩薩乘）的修行儀軌是行法。其中分別而言，依教法生起聞慧，依義法進入思慧，依行法生起修慧。總的來說，依靠每一種佛法都具備三慧。在教法中，最初接受稱為『聞』，簡擇是非稱為『思』，成就聞持陀羅尼（總持一切法而不忘失的禪定力）稱為『修』。在義法中，有三種諦理：一是世諦（世俗諦），二是第一義諦（真諦），三是一實諦（唯一真實的諦理）。總的來說，對於這三種諦理，最初接受稱為『聞』，簡擇稱為『思』，成就正智稱為『修』。如果隨其相狀分別，依靠世諦成就聞慧。世間法可以作為言教的依據，所以依靠第一義諦成就。
【English Translation】 English version: Previous explanation: Bodhisattvas and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) commonly observe Dharma-nature (the essence of the reality of all dharmas). In terms of contemplative practice, they each have their own practices. Buddhas attain Nirvāṇa (extinction), and have their unique practice of relinquishment (letting go of everything). The teachings of the Three Vehicles directly expound the realms of the virtuous and the sages. Those of the Śrāvakayāna abide in stillness, which is called 'cessation' (止, zhi). Bodhisattvas understand the differentiated Dharma-realm (the world of myriad differences of all dharmas), which is called 'contemplation' (觀, guan). Buddhas attain Nirvāṇa, and have their unique practice of relinquishment. The meanings of cessation, contemplation, and relinquishment are roughly distinguished as above.
The meaning of the Three Wisdoms (hearing-wisdom, thinking-wisdom, and cultivation-wisdom) will be explained from five aspects: (1. Explaining the names; 2. Distinguishing the substance; 3. Differentiating based on the stages of practice; 4. Differentiating based on the Three Realms; 5. Differentiating based on different capacities of people)
First, explaining the names. The so-called 'Three Wisdoms', in the sutras are sometimes called hearing, thinking, and cultivation; and sometimes they are said to be hearing-wisdom, thinking-wisdom, and cultivation-wisdom. The general explanation is the same, but within it, when subdivided, the meanings have broad and narrow differences. If one directly says hearing, thinking, and cultivation, then its meaning is broad, encompassing everything. In all dharmas, initially receiving and practicing the Dharma can be called 'hearing'. For the Dharma that is heard, distinguishing and selecting can be called 'wisdom'. According to the Dharma, practicing correctly can be called 'cultivation'. If one says hearing-wisdom, thinking-wisdom, and cultivation-wisdom, then its meaning is narrow, limited to Prajñā (wisdom), not encompassing other practices. In terms of Prajñā, receiving teachings is called 'hearing', generating understanding is called 'hearing-wisdom'. Distinguishing meanings is called 'thinking', obtaining understanding from thinking is called 'thinking-wisdom'. Further practice is called 'cultivation', obtaining wisdom from cultivation is called 'cultivation-wisdom'. The names and meanings are like this. (End of the first section)
Next, distinguishing the substance. The Three Wisdoms all take wisdom (慧數, hui shu) as their substance. Wisdom is accomplished by relying on the Dharma. There are three types of Dharma: first, the teaching Dharma; second, the meaning Dharma; and third, the practice Dharma. The words and teachings of the Three Baskets (Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka) are the teaching Dharma. The principles of the Three Truths (emptiness, provisional existence, and the Middle Way) are the meaning Dharma. The practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are the practice Dharma. Among them, separately speaking, hearing-wisdom arises from relying on the teaching Dharma, thinking-wisdom enters from relying on the meaning Dharma, and cultivation-wisdom arises from relying on the practice Dharma. Generally speaking, each Dharma possesses the Three Wisdoms. In the teaching Dharma, initially receiving is called 'hearing', distinguishing right from wrong is called 'thinking', and accomplishing the Dhāraṇī (總持, zong chi, the power of concentration that upholds all dharmas without forgetting) of hearing and upholding is called 'cultivation'. In the meaning Dharma, there are three truths: first, the conventional truth (世諦, shidi); second, the ultimate truth (第一義諦, diyiyi di); and third, the one real truth (一實諦, yishi di). Generally speaking, for these three truths, initially receiving is called 'hearing', distinguishing is called 'thinking', and accomplishing correct wisdom is called 'cultivation'. If one distinguishes according to their characteristics, hearing-wisdom is accomplished by relying on the conventional truth. Worldly dharmas can be the basis for teachings, so accomplishment relies on the ultimate truth.
就思慧。理出言外。正智思量方能及故依一實諦成就修慧。一實精微正證修行方能見故。於行法中初受名聞。簡擇稱思。造行曰修。又復前三隨教修行通名為聞。舍言趣證說以為思。得證相應說之為修。又復證相初來現心義說為聞。蓋乃是其不聞聞矣。正得名思。得已上進說名為修。體性如是(此二門竟)。
次就位論。通則位位一切皆具。于中別分非無差異。異相如何。準依毗曇外凡位中初受師教說為聞慧。五停心觀總別念處想心觀行未得禪定修慧法故。判為思慧。暖等已上依定修行。判為修慧。又更分別五停心觀依教之始。判為聞慧。總別念處背教已遠觀心轉強。判為思慧。暖等已上依定修行。判為修慧。成實法中念處已前初受師教。隨聞得解。判為聞慧。念處位中堪能自心分別簡擇說為思慧。暖等已上現見空理說為修慧。問曰。成實三慧如是。此三慧中解知何法。有人釋言。聞慧地中以陰分生得眾生空。思慧地中別觀五陰壞苦無常成前生空。兼趣法空。暖等已上總觀五陰行苦無常得諸法空。蓋是人語不關經論。若當聞慧但解生空。法空寂聞竟在何處。若當思慧壞法以成眾生空者。法空寂思覆在何處。若修慧地唯解法空。生空寂修復在何處。二空之理皆藉初聞。次思后修方能悟入。而言生空但有聞慧而無修
【現代漢語翻譯】 現代漢語譯本： 就思慧（思維所生的智慧）。從道理中領悟言語之外的含義。只有通過正確的智慧思量才能達到，所以依靠一實諦成就修慧（通過修行而獲得的智慧）。一實諦精妙深微，只有通過正確的實證修行才能見到。所以在修行方法中，最初接受教導獲得名聲和知識，經過簡別選擇稱為思。按照所思的去實踐稱為修。另外，前面的三種（聞、思、修）跟隨教導修行，統稱為聞。捨棄言語而趨向于實證，稱為思。獲得實證並與之相應，稱為修。又，實證的景象初次在心中顯現，從意義上說稱為聞，這實際上是『不聞之聞』。正確地獲得稱為思。獲得之後繼續進步稱為修。體性就是這樣（以上是關於聞、思二門的討論）。
接下來從果位上討論。總的來說，每個果位都具備一切（聞、思、修），但其中又有區別。區別在哪裡呢？依據《毗曇》（Abhidhamma，佛教論藏）的觀點，外凡位（尚未進入聖位的凡夫）中，初次接受老師的教導稱為聞慧。進行五停心觀（五種停止妄念的修行方法）、總相別相念處（四念處觀中的兩種觀法）以及想心觀行，但尚未獲得禪定，因此沒有修慧，所以判為思慧。暖位（四加行位的第一個階段）等以上，依靠禪定修行，判為修慧。又進一步區分，五停心觀開始時，依據教導，判為聞慧。總相別相念處遠離教導，觀心變得強烈，判為思慧。暖位等以上，依靠禪定修行，判為修慧。《成實論》（Tattvasiddhi-sastra）中，念處之前，初次接受老師的教導，隨聽隨理解，判為聞慧。念處位中，能夠自己用心分別簡擇，稱為思慧。暖位等以上，現見空性之理，稱為修慧。問：如果《成實論》的三慧是這樣，那麼這三慧分別理解什麼法呢？有人解釋說，聞慧的階段，通過分析五陰（構成人身的五種要素）而證得眾生空（人無我）。思慧的階段，分別觀察五陰的壞苦無常，成就之前的眾生空，並趨向於法空（法無我）。暖位等以上，總體觀察五陰的行苦無常，證得諸法空。這大概是那個人自己的說法，與經論無關。如果說聞慧只是理解眾生空，那麼法空的寂靜之聞在哪裡呢？如果說思慧通過破壞法而成就眾生空，那麼法空的寂靜之思又在哪裡呢？如果修慧的階段只理解法空，那麼眾生空的寂靜之修又在哪裡呢？二空的道理都需要藉助最初的聞，然後是思，最後是修，才能領悟。而說眾生空只有聞慧而沒有修慧，這是不對的。
【English Translation】 English version: Regarding the wisdom of thought (思慧, sī huì, wisdom arising from thinking). It's about understanding the meaning beyond words through reasoning. Only through correct wisdom and deliberation can it be attained, therefore relying on the One Reality (一實諦, yī shí dì) to accomplish cultivation wisdom (修慧, xiū huì, wisdom arising from practice). The One Reality is subtle and profound, only through correct experiential practice can it be seen. Therefore, in the methods of practice, initially receiving teachings and gaining fame and knowledge, after careful selection, is called thought (思, sī). Practicing according to what is thought is called cultivation (修, xiū). Furthermore, the previous three (hearing, thinking, and cultivating) following the teachings and practice are collectively called hearing (聞, wén). Abandoning words and moving towards realization is called thought. Obtaining realization and corresponding with it is called cultivation. Moreover, the appearance of realization initially manifesting in the mind, in terms of meaning, is called hearing, which is actually 'hearing without hearing.' Correctly obtaining is called thought. Continuing to advance after obtaining is called cultivation. Such is the nature (the above is the discussion of the doors of hearing and thought).
Next, let's discuss it from the perspective of stages. Generally speaking, every stage possesses everything (hearing, thinking, and cultivating), but there are differences among them. What are the differences? According to the view of the Abhidhamma (毗曇, Pí tán, Buddhist Abhidhamma), in the stage of the ordinary person outside the path (外凡位, wài fán wèi, ordinary person who has not yet entered the path of holiness), initially receiving the teacher's teachings is called hearing wisdom. Practicing the Five Stoppages of Mind (五停心觀, wǔ tíng xīn guān, five methods to stop wandering thoughts), the general and specific mindfulness of the Four Foundations of Mindfulness (總別念處, zǒng bié niàn chù, two types of contemplation in the Four Foundations of Mindfulness), and the contemplation of mind, but not yet attaining samadhi (禪定, chán dìng), therefore lacking cultivation wisdom, so it is judged as thought wisdom. From the stage of warmth (暖位, nuǎn wèi, the first stage of the Four Preparatory Practices) and above, relying on samadhi practice, it is judged as cultivation wisdom. Furthermore, to differentiate, at the beginning of the Five Stoppages of Mind, based on the teachings, it is judged as hearing wisdom. The general and specific mindfulness of the Four Foundations of Mindfulness, being far from the teachings, and the contemplation of mind becoming strong, it is judged as thought wisdom. From the stage of warmth and above, relying on samadhi practice, it is judged as cultivation wisdom. In the Tattvasiddhi-sastra (成實論, Chéng shí lùn), before the Four Foundations of Mindfulness, initially receiving the teacher's teachings, understanding as one hears, it is judged as hearing wisdom. In the stage of the Four Foundations of Mindfulness, being able to use one's own mind to differentiate and select, it is called thought wisdom. From the stage of warmth and above, directly seeing the principle of emptiness, it is called cultivation wisdom. Question: If the three wisdoms of the Tattvasiddhi-sastra are like this, then what dharma do these three wisdoms understand respectively? Some explain that in the stage of hearing wisdom, by analyzing the five aggregates (五陰, wǔ yīn, the five aggregates that constitute a person), one attains the emptiness of beings (眾生空, zhòng shēng kōng, no-self of beings). In the stage of thought wisdom, by separately observing the suffering of decay and impermanence of the five aggregates, one accomplishes the previous emptiness of beings and moves towards the emptiness of dharmas (法空, fǎ kōng, no-self of phenomena). From the stage of warmth and above, by generally observing the suffering of activity and impermanence of the five aggregates, one attains the emptiness of all dharmas. This is probably that person's own statement, and is not related to the sutras and treatises. If hearing wisdom only understands the emptiness of beings, then where is the silence of hearing of the emptiness of dharmas? If thought wisdom accomplishes the emptiness of beings by destroying dharmas, then where is the silence of thought of the emptiness of dharmas? If the stage of cultivation wisdom only understands the emptiness of dharmas, then where is the silence of cultivation of the emptiness of beings? The principles of the two emptinesses both require relying on initial hearing, then thought, and finally cultivation, to be able to realize. And to say that the emptiness of beings only has hearing wisdom and no cultivation wisdom is incorrect.
慧。法空有修而無聞思。豈非謬浪。當知聞慧具聞二空。思慧地中具見二空。修慧地中具見二空。不得偏取。大乘法中位分不定。據始為言。習種位中依教悟解成就聞慧。故華嚴中宣說。十住隨所聞法即自開解。性種位中舍詮得義成就思慧。解行已上修習出道成就修慧。次勝以論。種性地中於出世道但可聞知。未能思量。同爲聞慧。解行位中能觀出道判為思慧。初地以上正行漸增。判為修慧。次上以論。習種性種直爾成就出世種子。未能方便趣入出道。三慧俱無。解行位中能起方便趣入出道。于出世法能聞能思具聞思慧。故地持中說解行地具足聞慧思慧思惟。初地已上發起正行說為修慧。極上以論。一切地前成就教行同為聞慧。初地之中始觀人如判為思慧。二地已上證心轉增判為修慧。位別如是(此三門竟)。
次就界論。界謂欲色無色界等。雜心中說。聞慧局在欲色兩界不通無色。無色無形不能聽受。是故無聞。思慧局在欲界地中上界則無。何故如是。上界報靜。斂思量則與禪定修慧相應。故無思慧。問曰。上界若無思慧應無覺觀。釋言。上界所有覺觀修慧所攝。故得有定。修慧局在色無色界。不通欲地。一切禪定修慧攝故。上界有修。欲界無定。故無修慧。瞿沙所說聞思同前。修慧一種遍通三界。彼說欲界
有禪定故。成實所立聞慧如上。思慧不定。隨教之思局在欲色。推義之思遍通三界。此云何知。論解覺觀。粗思名覺。細思名觀。彼說覺觀三界皆有。明知遍通通修三界。彼說欲界有電光定。明修通下。大乘三慧並通三界。何故如是。菩薩雖在無色界中能來佛所聽受正法。又得聞持陀羅尼故。具受一切諸佛教法。是故聞通。菩薩常思。是故思通。大品宣說。欲界有定。是故修通。界別如是(此四門竟)。
次就人論。人謂聲聞緣覺菩薩。通而論之人人皆具。于中別分聲聞之人聞教悟道成就聞慧。是故當相說為聲聞。緣覺深思十二緣義成就思慧。是故當相說為緣覺。緣者是義。覺謂思也。菩薩善修俱利之道。成就修慧。是故當相說為菩薩。菩薩此翻名道眾生。以修自利利他道故。三慧如是。
三種般若義
三種般若出大智論。言般若者。是外國語此翻名慧。於法觀達目之為慧。慧義不同。一門說三。三名是何。一文字般若。二觀照般若。三實相般若。此三種中觀照一種是般若體。文字實相是般若法。法體合說故有三種。言文字者。所謂般若波羅蜜經此非般若。能詮般若故名般若。如涅槃經詮涅槃故說為涅槃。此亦如是。又此文字能生般若亦名般若。如食生命說食為命。言觀照者。慧心鑒達名為觀照。
【現代漢語翻譯】 現代漢語譯本：因為有禪定的緣故。《成實論》所立的聞慧如上所述。思慧則不一定，隨順教義的思慧侷限在欲界和色界，推究義理的思慧則遍通三界。這是如何知道的呢？《論》中解釋覺和觀，粗略的思索稱為覺，細緻的思索稱為觀。他們說覺和觀在三界都存在，明顯可知是遍通三界，通於修習三界。他們說欲界有電光定（一種禪定），明顯修習是通於地獄的。大乘的三慧都通於三界。為什麼會這樣呢？菩薩即使在無色界中，也能來到佛的處所聽受正法，又因為得到聞持陀羅尼（總持一切法而不忘失的禪定力量）的緣故，具足領受一切諸佛的教法。因此聞慧是通達的。菩薩經常思索，因此思慧是通達的。《大品般若經》宣說，欲界有禪定，因此修慧是通達的。界別的區分是這樣的（以上四門完畢）。 接下來就人來論述。人指的是聲聞（聽聞佛法而悟道的修行者）、緣覺（觀察因緣而悟道的修行者）、菩薩（發願救度一切眾生的修行者）。總的來說，人人皆具足這三種智慧。其中特別區分，聲聞之人聽聞教法而悟道，成就聞慧。因此就其當下的狀態來說，稱為聲聞。緣覺深刻思索十二因緣的道理，成就思慧。因此就其當下的狀態來說，稱為緣覺。緣，是道理的意思。覺，是思索的意思。菩薩善於修習自利利他的道路，成就修慧。因此就其當下的狀態來說，稱為菩薩。菩薩，翻譯過來名為道眾生，因為修習自利利他的道路的緣故。三種智慧就是這樣。 三種般若的意義 三種般若出自《大智度論》。般若（Prajna）是外國語，翻譯成漢語名為慧（智慧）。對於法理的觀察通達，稱之為慧。慧的意義不同，從一個方面來說有三種。這三種名稱是什麼呢？一是文字般若（written wisdom），二是觀照般若（contemplative wisdom），三是實相般若（wisdom of ultimate reality）。這三種之中，觀照般若是般若的本體，文字般若和實相般若是般若的法。法和體合在一起說，所以有三種。文字般若，指的是《般若波羅蜜經》（Prajnaparamita Sutra），這並非般若本身，而是能夠詮釋般若，所以稱為般若。如同《涅槃經》（Nirvana Sutra）詮釋涅槃（Nirvana），所以說為涅槃。這裡也是如此。而且這文字能夠產生般若，也稱為般若。如同食物能維持生命，所以說食物為生命。觀照般若，是說用智慧的心去觀察通達，稱為觀照。
【English Translation】 English version: Because of having Dhyana (meditative absorption), the Hearing-Wisdom established by the Satyasiddhi School is as described above. Thinking-Wisdom is uncertain; thinking that follows the teachings is limited to the Desire Realm and Form Realm, while thinking that investigates principles pervades the Three Realms. How is this known? The Shastra (treatise) explains 'perception' and 'contemplation': coarse thinking is called 'perception,' and subtle thinking is called 'contemplation.' It says that perception and contemplation exist in all Three Realms, clearly indicating that it pervades the Three Realms and is common to the cultivation of the Three Realms. It says that the Desire Realm has the 'Lightning Flash Samadhi' (a type of meditative concentration), clearly indicating that cultivation extends to the lower realms. The Three Wisdoms of Mahayana all pervade the Three Realms. Why is this so? Although Bodhisattvas are in the Formless Realm, they can come to the Buddha's place to listen to and receive the True Dharma. Moreover, because they have obtained the Dharani (a type of meditative power that allows one to retain all teachings without forgetting) of Hearing and Holding, they fully receive all the Buddha's teachings. Therefore, Hearing-Wisdom is pervasive. Bodhisattvas constantly contemplate, therefore Thinking-Wisdom is pervasive. The Mahaprajnaparamita Sutra proclaims that the Desire Realm has Dhyana, therefore Cultivation-Wisdom is pervasive. The distinction of realms is like this (the above four topics are completed). Next, let's discuss it in terms of people. 'People' refers to Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), and Bodhisattvas (beings who vow to save all sentient beings). Generally speaking, everyone possesses these three wisdoms. Among them, we specifically distinguish that Sravakas attain enlightenment by hearing the teachings and achieve Hearing-Wisdom. Therefore, in their current state, they are called Sravakas. Pratyekabuddhas deeply contemplate the meaning of the Twelve Links of Dependent Origination and achieve Thinking-Wisdom. Therefore, in their current state, they are called Pratyekabuddhas. 'Pratyeka' means 'reason' or 'principle.' 'Buddha' means 'thinking' or 'contemplation.' Bodhisattvas skillfully cultivate the path of benefiting themselves and others, and achieve Cultivation-Wisdom. Therefore, in their current state, they are called Bodhisattvas. 'Bodhisattva' is translated as 'sentient beings of the path,' because they cultivate the path of benefiting themselves and others. The three wisdoms are like this. The Meaning of the Three Prajnas The Three Prajnas come from the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom). 'Prajna' is a foreign word, translated into Chinese as 'Wisdom.' The observation and understanding of Dharma is called Wisdom. The meaning of Wisdom is different; from one perspective, there are three types. What are these three names? First, Written Prajna (Prajna of words), second, Contemplative Prajna (Prajna of contemplation), and third, Real Aspect Prajna (Prajna of ultimate reality). Among these three, Contemplative Prajna is the substance of Prajna, while Written Prajna and Real Aspect Prajna are the Dharma of Prajna. Dharma and substance are spoken of together, so there are three types. Written Prajna refers to the Prajnaparamita Sutra, which is not Prajna itself, but it can explain Prajna, so it is called Prajna. Just as the Nirvana Sutra explains Nirvana, so it is called Nirvana. It is the same here. Moreover, these words can generate Prajna, so they are also called Prajna. Just as food sustains life, so food is called life. Contemplative Prajna means using the mind of wisdom to observe and understand, which is called contemplation.
即此觀照體是般若名觀照般若。如眼是目名為眼目。于中具辨開合不定。總唯一智。或分為二。二有多門。一約境分二。謂世諦智。第一義智。世諦智者名一切種。於世法中種別智故。第一義智名一切智。以知一切諸法如故。二真妄分別。六七識中緣照分別是其妄智。第八識中體照之慧是其真智。是義云何。如來藏中恒沙佛法整合心事。是心性凈而為客塵煩惱所染相似不凈。后息妄染凈相始顯。始顯凈識普照法界說為真智。三大小分二。方便觀解緣別彼此。不能滅想普照一切。名之為小。故龍樹云。十八空觀名小智慧。滅觀般若絕其緣想而能普照一切法界。名之為大。故龍樹言。般若波羅蜜是大智慧。或分為三。三有多門。一觀入分三。謂聞思修。二約境分三。謂世諦智第一義智及一實諦智。三隨義分三。謂清凈智一切智無礙智。義如后釋。四隨人分三。一一切智二乘所得。二道種智菩薩所得。三一切種智如來所得。亦如后釋。五隨識分三。一事識中分別之智。二妄識中分別之智。三真識中分別智。或分為四。謂聞思修證。或分為五。一聞。二思。三修。四報生識智。變易聖人報無漏心生便見法名報生智。此四是妄。五是證智。謂真識中無分別慧。或分十一。所謂十智及如實智。此義如后十一智中具廣分別。廣則無量
【現代漢語翻譯】 現代漢語譯本：因此，這個觀照本體就是般若，名為觀照般若。好比眼睛是目，合起來稱為眼目。其中開合變化不定，總的來說都是唯一的智慧。或者可以分為兩種。兩種又有很多種分法。一是根據所觀照的境界分為兩種，即世俗諦智（瞭解世俗規律的智慧）和第一義諦智（瞭解真理的智慧）。世俗諦智又名一切種智，因為它能辨別世間萬法的種種差別。第一義諦智又名一切智，因為它能如實地瞭解一切諸法的本性。 二是根據真妄來分別。第六識和第七識中緣取和照了分別是虛妄的智慧。第八識中本體所具有的照了之慧是真實的智慧。這是什麼道理呢？如來藏（所有眾生本具的清凈佛性）中，恒河沙數般的佛法積整合心識之事，這心性本來是清凈的，卻被客塵煩惱所染污，顯得好像不清凈。後來止息了虛妄的染污，清凈的相才開始顯現。這開始顯現的清凈識普照法界，就稱為真智。 三是根據大小來分。方便的觀解緣取和分別彼此，不能滅除妄想，不能普遍照了一切，這稱為小。所以龍樹（Nagarjuna）說，十八空觀（觀察諸法皆空的十八種方法）名為小智慧。滅除觀想的般若，斷絕了緣取妄想，而能普遍照了一切法界，這稱為大。所以龍樹說，般若波羅蜜（到達智慧彼岸）是大智慧。 或者可以分為三種。三種又有很多種分法。一是根據觀照的深入程度分為三種，即聞、思、修（聽聞佛法、思考佛法、修行佛法）。二是根據所觀照的境界分為三種，即世俗諦智、第一義諦智，以及一實諦智（唯一真實的真理的智慧）。三是根據意義來分為三種，即清凈智、一切智、無礙智（沒有阻礙的智慧）。這些意義將在後面解釋。 四是根據人的不同分為三種。一是聲聞、緣覺二乘所得的一切智。二是菩薩所得的道種智（瞭解各種道的智慧）。三是如來所得的一切種智。這些也將在後面解釋。 五是根據識的不同分為三種。一是事識中分別的智慧。二是妄識中分別的智慧。三是真識中分別的智慧。 或者可以分為四種，即聞、思、修、證（聽聞、思考、修行、證悟）。或者可以分為五種。一是聞。二是思。三是修。四是報生識智（由於過去業力而產生的智慧）。變易聖人（修行到一定程度的聖人）的報無漏心（沒有煩惱的心）生起，就能見到法，這稱為報生智。這四種是虛妄的。第五種是證智，即真識中沒有分別的智慧。 或者可以分為十一種，即所謂的十智（十種智慧）以及如實智（如實瞭解真理的智慧）。這些意義將在後面的十一智中詳細分別。如果廣說，那就無量無邊了。
【English Translation】 English version: Therefore, this contemplating entity is Prajna, named Contemplative Prajna. Just as the eye is 'mu' (eye), combined it is called 'yanmu' (eyeball). Within it, opening and closing are not fixed, but in general, it is only one wisdom. Or it can be divided into two. The two have many divisions. First, according to the object of contemplation, it is divided into two: Conventional Truth Wisdom (understanding the laws of the world) and Ultimate Truth Wisdom (understanding the truth). Conventional Truth Wisdom is also called All-Kinds Wisdom, because it can distinguish the various differences in worldly dharmas. Ultimate Truth Wisdom is also called All Wisdom, because it knows the suchness of all dharmas. Second, it is distinguished according to truth and falsehood. The grasping and illuminating of the sixth and seventh consciousnesses are false wisdom. The wisdom of the eighth consciousness that illuminates the essence is true wisdom. What is the meaning of this? In the Tathagatagarbha (the pure Buddha-nature inherent in all beings), countless Buddha-dharmas accumulate into the affairs of the mind. This mind-nature is originally pure, but it is defiled by adventitious dust and afflictions, appearing impure. Later, when the false defilements cease, the pure aspect begins to manifest. This newly manifested pure consciousness universally illuminates the Dharma Realm and is called True Wisdom. Third, it is divided according to size. Expedient contemplation and understanding grasp and distinguish each other, unable to extinguish delusion and universally illuminate everything. This is called small. Therefore, Nagarjuna (Longshu) said that the Eighteen Emptiness Contemplations (eighteen methods of observing that all dharmas are empty) are called Small Wisdom. Prajna that extinguishes contemplation, cuts off grasping and delusion, and can universally illuminate the entire Dharma Realm is called Great. Therefore, Nagarjuna said that Prajna Paramita (reaching the other shore of wisdom) is Great Wisdom. Or it can be divided into three. The three have many divisions. First, according to the depth of contemplation, it is divided into three: Hearing, Thinking, and Cultivating (listening to the Dharma, thinking about the Dharma, and practicing the Dharma). Second, according to the object of contemplation, it is divided into three: Conventional Truth Wisdom, Ultimate Truth Wisdom, and One Reality Truth Wisdom (wisdom of the one true reality). Third, according to meaning, it is divided into three: Pure Wisdom, All Wisdom, and Unobstructed Wisdom (wisdom without obstacles). These meanings will be explained later. Fourth, it is divided into three according to different people. First, the All Wisdom attained by the Two Vehicles of Sravakas and Pratyekabuddhas. Second, the Path-Kinds Wisdom (wisdom of understanding various paths) attained by Bodhisattvas. Third, the All-Kinds Wisdom attained by the Tathagatas. These will also be explained later. Fifth, it is divided into three according to different consciousnesses. First, the wisdom of discrimination in the consciousness of affairs. Second, the wisdom of discrimination in the false consciousness. Third, the wisdom of discrimination in the true consciousness. Or it can be divided into four: Hearing, Thinking, Cultivating, and Realizing (listening, thinking, practicing, and realizing). Or it can be divided into five. First, Hearing. Second, Thinking. Third, Cultivating. Fourth, Retribution-Born Consciousness Wisdom (wisdom arising from past karma). When the retribution-free mind (mind without afflictions) of a transformative sage (a sage who has cultivated to a certain level) arises, they can see the Dharma. This is called Retribution-Born Wisdom. These four are false. The fifth is Realization Wisdom, which is the non-discriminating wisdom in the true consciousness. Or it can be divided into eleven, namely the so-called Ten Wisdoms (ten kinds of wisdom) and Suchness Wisdom (wisdom of understanding the truth as it is). These meanings will be explained in detail in the following Eleven Wisdoms. If explained extensively, it would be limitless.
。問曰。此之觀照般若體性云何。如龍樹辨。人說不同。凡有六種。第一家說唯有漏慧是般若體。何故如是。如小乘中佛道樹下方斷煩惱。自斯已前所修智慧皆名般若。故知有漏。第二家說。無漏聖慧是般若體。有漏則非。見理之心名般若故。如此說者小乘法中佛最後身所修無漏方便是般若。已前悉非。第三家說。從初發心至坐道樹所修智慧莫問有漏及與無漏悉是般若。至佛轉名薩波若智。如此說者般若在因不通於果。第四家說。菩薩所修一切智慧通名有漏通名無漏悉是般若。論自釋言。以觀涅槃行佛道故通名無漏。未斷結盡通名有漏。第五家說。菩薩慧中無漏無為不可睹見。無對常智是般若體。無常緣智一切悉非。第六家說。般若之體不可取得。非有非無非常非無常。非空非實非陰界入。非有非無無生無滅無取無舍。猶如火炎不可嘗觸觸則燒人。般若如是。不可取執。取皆破遣。向前所取一切悉非。問曰。此門與前第五有何差別。釋言。向前第五門者從緣方便修。生真智為般若體。此說無始佛性真心從緣修顯。得證通望從來體外畢竟無緣。緣既不有真亦亡對。絕對真心說為菩薩般若正體。餘者悉非。問曰。此六何者為是。論有兩判。一言皆是如諸比丘各說彼此中間之義。佛言。皆是。此亦如是。一言。第六所說者是
【現代漢語翻譯】 現代漢語譯本 問：這種觀照般若（Prajna，智慧）的體性是什麼？正如龍樹（Nagarjuna）所辨析的，人們對此有不同的說法，總共有六種。 第一家說，只有有漏慧（智慧中仍有煩惱）才是般若的體性。為什麼這樣說呢？就像小乘佛教中，佛陀在菩提樹下斷除煩惱之前所修的智慧，都被稱為般若。因此可知般若是有漏的。 第二家說，無漏聖慧（沒有煩惱的聖者智慧）才是般若的體性，有漏慧則不是。因為能見真理的心才被稱為般若。如此說來，小乘佛教中，佛陀最後身所修的無漏方便才是般若，之前的都不是。 第三家說，從初發心到菩提樹下所修的智慧，不論是有漏還是無漏，都是般若。到了成佛時，就轉名為薩波若智（Sarvajna-jnana，一切智）。如此說來，般若在因地上，不通達于果地。 第四家說，菩薩所修的一切智慧，不論是有漏還是無漏，都可以稱為般若。論中自己解釋說，因為觀照涅槃（Nirvana，寂滅）而行佛道，所以都可稱為無漏；因為還沒有斷盡煩惱，所以又可稱為有漏。 第五家說，菩薩的智慧中，無漏無為、不可睹見的、無對常智才是般若的體性，無常的緣智都不是。 第六家說，般若的體性是不可取得的，非有非無，非常非無常，非空非實，非陰界入（五陰、十二入、十八界），非有非無，無生無滅，無取無舍。就像火的火焰，不可嘗試觸控，觸控就會燒人。般若也是如此，不可取執，取執都會被破除。先前所取的一切都不是。 問：這個法門與前面的第五個法門有什麼差別？ 答：前面的第五個法門是從因緣方便修生真智作為般若的體性。這裡說的是無始佛性真心，從因緣修顯，得證通達，從根本體性之外，畢竟沒有因緣。因緣既然不存在，真也就失去了對待。絕對的真心被稱為菩薩般若的正體，其餘的都不是。 問：這六種說法哪一種是正確的？ 論中有兩種判斷。一種說法是，都是正確的，就像眾比丘各自說彼此中間的意義，佛說都是正確的。這裡也是如此。另一種說法是，第六種所說的才是正確的。
【English Translation】 English version Question: What is the essence of this Contemplative Prajna (Wisdom)? As Nagarjuna (Dragon Tree) distinguishes, people have different views, with a total of six kinds. The first school says that only defiled wisdom (wisdom with afflictions) is the essence of Prajna. Why is this so? Like in the Hinayana (Small Vehicle) Buddhism, the wisdom cultivated by the Buddha below the Bodhi tree before cutting off afflictions is all called Prajna. Therefore, it is known that Prajna is defiled. The second school says that undefiled sacred wisdom (wisdom of a saint without afflictions) is the essence of Prajna, while defiled wisdom is not. Because the mind that sees the truth is called Prajna. According to this, in Hinayana Buddhism, the undefiled skillful means cultivated by the Buddha in his last life are Prajna, and everything before that is not. The third school says that the wisdom cultivated from the initial aspiration to the Bodhi tree, whether defiled or undefiled, is all Prajna. When one becomes a Buddha, it is transformed into Sarvajna-jnana (All-knowing Wisdom). According to this, Prajna is on the causal ground and does not extend to the resultant ground. The fourth school says that all the wisdom cultivated by Bodhisattvas, whether defiled or undefiled, can be called Prajna. The treatise itself explains that because one contemplates Nirvana (Extinction) and practices the Buddha's path, it can all be called undefiled; because one has not yet completely cut off afflictions, it can also be called defiled. The fifth school says that among the wisdom of Bodhisattvas, the undefiled, unconditioned, invisible, and non-dual constant wisdom is the essence of Prajna, while impermanent conditioned wisdom is not. The sixth school says that the essence of Prajna is unattainable, neither existent nor non-existent, neither permanent nor impermanent, neither empty nor real, neither the aggregates, realms, nor entrances (Skandhas, Ayatanas, Dhatus), neither existent nor non-existent, without birth or death, without taking or abandoning. Like the flame of fire, it cannot be tasted or touched, and touching it will burn people. Prajna is also like this, it cannot be grasped or clung to, and grasping will be destroyed. Everything previously grasped is not. Question: What is the difference between this teaching and the fifth teaching mentioned earlier? Answer: The fifth teaching mentioned earlier takes the cultivation of true wisdom from conditioned skillful means as the essence of Prajna. This says that the beginningless Buddha-nature true mind is manifested through conditioned cultivation, and attaining realization and understanding, there is ultimately no condition outside the fundamental essence. Since conditions do not exist, truth also loses its counterpart. The absolute true mind is called the true essence of Bodhisattva Prajna, and everything else is not. Question: Which of these six views is correct? There are two judgments in the treatise. One view is that all are correct, just as the monks each spoke of the meaning in between, and the Buddha said that all were correct. It is also like this here. The other view is that what the sixth view says is correct.
。前五皆非般若正體。故說為非。觀照如是。言實相者。是前觀照所知境界。諸法體實名之為實。實之體狀目之為相。何者是乎。開合不定。總為一實。或分為二。如地持說。一事法性世諦實也。二實法性真諦實也。或分為三。如涅槃說。一者世諦。二第一義諦。三一實諦。或分為四。一者事實陰界入等。二者法實苦無常等。三者理實空無我義。四者性實佛性真法。又地持說四真實義亦是四實。一世間所知。二學所知。三煩惱障凈所行處法。四智障凈所行處法。如上廣辨。此諸法中通而論之皆是實相。于中別分唯第一義名實相耳。此之實相體非般若。能生般若故名般若。如色香等體非是欲。能生欲心說為五欲。問曰。聖智非直知實亦知虛妄。何故所知唯名實相。釋言。聖人如法而知。知實知虛皆稱前法。故通名實。又知實時達本無妄。故唯言實。問曰。觀照即是般若。此之三種俱名般若。何故不得通名觀照。釋言。亦得但彼論中為辨般若文字觀照實相別之。是故一種偏名觀照。若復就彼觀照門中以辨其義。亦得說為三種觀照。一文字觀照。二般若觀照。三實相觀照。義既均齊。不得偏取。三種般若辨之略爾。
三智義兩門分別(辨相一 就人分別二)
第一辨相。言三智者。一道種智。二一切智。三一切
【現代漢語翻譯】 現代漢語譯本：前面所說的五種都不是般若的真正本體，所以說它們不是。觀照是像這樣進行的。說到實相，就是前面觀照所認識的境界。諸法的本體真實，就叫做『實』，『實』的體性和狀態就叫做『相』。那麼，什麼是實相呢？開合不定。總的來說，可以認為是一個實相，或者分為兩個，如《地持經》所說：一是事法性，是世俗諦的實；二是實法性，是真諦的實。或者分為三個，如《涅槃經》所說：一是世諦，二是第一義諦，三是一實諦。或者分為四個：一是事實，如陰、界、入等；二是法實，如苦、無常等；三是理實，如空、無我的道理；四是性實，如佛性、真法。另外，《地持經》所說的四種真實義也是四種實：一是世間所知，二是學習所知，三是煩惱障凈所行之處的法，四是智障凈所行之處的法。如上面廣泛辨析的，這些法總的來說都是實相，其中特別區分，只有第一義才叫做實相。這個實相的本體不是般若，因為能生出般若，所以叫做般若。就像色、香等的本體不是欲，但能生出欲心，所以說為五欲。有人問：聖智不僅僅知道真實，也知道虛妄，為什麼所知只叫做實相？回答說：聖人如法而知，知道真實和虛妄都符合前面的法，所以都通稱為實。而且知道實的時候，就通達了本來沒有虛妄，所以只說實。有人問：觀照就是般若，這三種都叫做般若，為什麼不能都通稱為觀照？回答說：也可以，但那個論中是爲了區分般若的文字、觀照、實相，所以才將其中一種偏稱為觀照。如果再就觀照的門中來辨析它的意義，也可以說為三種觀照：一是文字觀照，二是般若觀照，三是實相觀照。意義既然均等，就不能偏取。三種般若的辨析大概就是這樣。 三智的意義從兩方面分別（一是辨別體相，二是就人來分別） 第一是辨別體相。所說的三智，一是道種智，二是一切智，三是一切種智。
【English Translation】 English version: The previous five are not the true essence of Prajna (wisdom), hence they are described as 'not'. Contemplation (觀照, Guanzhao) proceeds in this manner. 'Reality-aspect' (實相, Shixiang) refers to the realm known by the preceding contemplation. The true essence of all dharmas (諸法, Zhufa) is called 'reality' (實, Shi), and the nature and state of reality are called 'aspect' (相, Xiang). What, then, is reality-aspect? Its opening and closing are not fixed. Generally speaking, it can be considered as one reality-aspect, or divided into two, as stated in the Yogacarabhumi-sastra (地持經, Dichijing): first, the reality of phenomenal nature (事法性, Shifaxing), which is the reality of conventional truth (世諦, Shidi); second, the reality of real nature (實法性, Shifaxing), which is the reality of ultimate truth (真諦, Zhendi). Or it can be divided into three, as stated in the Nirvana Sutra (涅槃經, Niepanjing): first, conventional truth; second, the first principle truth (第一義諦, Diyiyidi); third, the one reality truth (一實諦, Yishidi). Or it can be divided into four: first, facts, such as the skandhas (陰, Yin), realms (界, Jie), and entrances (入, Ru); second, the reality of dharmas, such as suffering (苦, Ku), impermanence (無常, Wuchang); third, the reality of principle, such as the meaning of emptiness (空, Kong) and non-self (無我, Wuwo); fourth, the reality of nature, such as Buddha-nature (佛性, Foxing) and true dharma (真法, Zhenfa). Furthermore, the four true meanings (四真實義, Sizhenshiyi) stated in the Yogacarabhumi-sastra are also four realities: first, what is known by the world; second, what is known through learning; third, the dharma that is the realm of practice purified from the obstructions of afflictions; fourth, the dharma that is the realm of practice purified from the obstructions of wisdom. As extensively analyzed above, all these dharmas are generally reality-aspect, but among them, only the first principle is specifically called reality-aspect. The essence of this reality-aspect is not Prajna, but because it can generate Prajna, it is called Prajna. Just as the essence of form, smell, etc., is not desire, but because it can generate the mind of desire, it is called the five desires (五欲, Wuyu). Someone asks: Holy wisdom (聖智, Shengzhi) not only knows reality but also knows illusion, why is what is known only called reality-aspect? The answer is: Sages know according to the Dharma, and knowing reality and illusion both conform to the preceding Dharma, so they are both generally called reality. Moreover, when knowing reality, one understands that there is originally no illusion, so only reality is spoken of. Someone asks: Contemplation is Prajna, and these three are all called Prajna, why can't they all be generally called contemplation? The answer is: They can be, but that treatise distinguishes between the words, contemplation, and reality-aspect of Prajna, so one of them is specifically called contemplation. If we further analyze its meaning from the perspective of contemplation, we can also speak of three types of contemplation: first, verbal contemplation; second, Prajna contemplation; third, reality-aspect contemplation. Since the meanings are equal, one should not be partial. The analysis of the three Prajnas is roughly like this. The meaning of the three wisdoms is distinguished from two aspects (first, distinguishing the characteristics; second, distinguishing based on people) First is distinguishing the characteristics. The three wisdoms are: first, the wisdom of the path of species (道種智, Daozhongzhi); second, all-wisdom (一切智, Yiqiezhi); third, all-species wisdom (一切種智, Yiqiezhongzhi).
種智。此之三種出大智論。道種智者。於一切道種別而知名道種智。又知一切化眾生道名道種智。所知云何。如彼論中增數廣辨。或說一道。所謂趣向涅槃之道。或分為二。二有多門。謂善與惡。世及出世。有漏無漏見之與修。有學無學無礙解脫向果得果。如是無量不可具辨。或分為三。三亦多門。謂三惡道及三善道人天涅槃三乘之道。戒定智慧見修無學止觀及舍。如是無量。或分為四。四有多門。所謂凡夫三乘之道。聲聞緣覺菩薩佛道。四念四勤四如意等。如是無量。或分為五。五亦多門。所謂五趣五度觀門。凡夫二乘菩薩佛道。如是無量。或六或七乃至八萬四千道法。知如是等道法差別名道種智。彼一切智與一切種智有何差別。通釋是一。于中別分凡有六種。一總別分別。總相知法名一切智。別相知法名一切種。如知苦諦是一切智。分別是苦有無量種名一切種。如是一切。二通別分別。知苦無常空無我等諸法通相名一切智。知五明等諸法別相名一切種智。三空有分別。知諸法空名一切智。知其種種世諦諸法名一切種。四廣略分別。略知諸法名一切智。廣知諸法名一切種智。如知分段因果對治名一切智。分段變易因果對治一分皆知名一切種智。亦如有人知一世界事名一切智。知於一切世界中事名一切種智。如是一切
【現代漢語翻譯】 現代漢語譯本 種智（Sarvajñāna）。這三種智慧出自《大智度論》。道種智（Mārga-jñāna）是指對於一切道的種類，能夠分別知曉並命名的智慧。又指知曉一切教化眾生的道，名為道種智。所知的內容是什麼呢？如同《大智度論》中通過增加數量來廣泛辨析的那樣。或者說一道，即趣向涅槃（Nirvāṇa）的道路。或者分為二，二有很多種，如善與惡，世間和出世間，有漏和無漏，見道和修道，有學和無學，無礙解脫的趨向和果，以及獲得果位。像這樣無量無邊，無法完全辨析。或者分為三，三也有很多種，如三惡道和三善道，人天和涅槃，三乘（Triyāna）之道，戒定慧，見修和無學，止觀和舍。像這樣無量無邊。或者分為四，四也有很多種，如凡夫和三乘之道，聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）和佛道，四念處、四正勤、四如意足等。像這樣無量無邊。或者分為五，五也有很多種，如五趣、五度觀門，凡夫、二乘、菩薩和佛道。像這樣無量無邊。或者六、或七，乃至八萬四千道法。知曉像這樣道法的差別，名為道種智。一切智（Sarvajñatā）和一切種智（Sarvākāra-jñatā）有什麼差別呢？總的解釋是一樣的，但在其中分別，大致有六種：一是總別分別。總相地知曉法，名一切智；別相地知曉法，名一切種智。比如知曉苦諦（Duḥkha-satya）是一切智，分別苦有無量種類，名一切種智。一切法都是如此。二是通別分別。知曉苦、無常、空、無我等諸法的共通相，名一切智；知曉五明等諸法的差別相，名一切種智。三是空有分別。知曉諸法是空性，名一切智；知曉種種世俗諦（Saṃvṛti-satya）的諸法，名一切種智。四是廣略分別。簡略地知曉諸法，名一切智；廣泛地知曉諸法，名一切種智。比如知曉分段生死（Saṃsāra）的因果對治，名一切智；分段生死和變易生死的因果對治都完全知曉，名一切種智。又如有人知曉一個世界的事，名一切智；知曉一切世界中的事，名一切種智。一切法都是如此。
【English Translation】 English version Sarvajñāna (種智). These three types of wisdom come from the Mahāprajñāpāramitāśāstra (大智度論). Mārga-jñāna (道種智) refers to the wisdom of knowing and naming all types of paths separately. It also refers to knowing all the paths that transform sentient beings, called Mārga-jñāna. What is known? As explained extensively in the Mahāprajñāpāramitāśāstra by increasing the numbers. Or it speaks of one path, which is the path towards Nirvāṇa (涅槃). Or it is divided into two, and there are many kinds of two, such as good and evil, mundane and supramundane, with outflows and without outflows, the path of seeing and the path of cultivation, with learning and without learning, the approach to and the fruit of unobstructed liberation, and the attainment of the fruit. Like this, it is immeasurable and cannot be fully distinguished. Or it is divided into three, and there are also many kinds of three, such as the three evil realms and the three good realms, humans and gods and Nirvāṇa, the path of the Three Vehicles (Triyāna), morality, concentration, and wisdom, the path of seeing, cultivation, and no more learning, cessation and contemplation, and equanimity. Like this, it is immeasurable. Or it is divided into four, and there are also many kinds of four, such as the path of ordinary beings and the Three Vehicles, the path of Śrāvaka (聲聞), Pratyekabuddha (緣覺), Bodhisattva (菩薩), and Buddha, the four mindfulnesses, the four right exertions, the four bases of miraculous powers, and so on. Like this, it is immeasurable. Or it is divided into five, and there are also many kinds of five, such as the five destinies, the five perfections, the gates of contemplation, the path of ordinary beings, the Two Vehicles, Bodhisattvas, and Buddhas. Like this, it is immeasurable. Or six, or seven, up to eighty-four thousand Dharma-gates. Knowing the differences between such Dharma-gates is called Mārga-jñāna. What is the difference between Sarvajñatā (一切智) and Sarvākāra-jñatā (一切種智)? The general explanation is the same, but within it, there are roughly six distinctions: First, the distinction between general and specific. Knowing the Dharma in general is called Sarvajñatā; knowing the Dharma specifically is called Sarvākāra-jñatā. For example, knowing the Truth of Suffering (Duḥkha-satya 苦諦) is Sarvajñatā, distinguishing that suffering has immeasurable kinds is called Sarvākāra-jñatā. All Dharmas are like this. Second, the distinction between common and specific. Knowing the common characteristics of Dharmas such as suffering, impermanence, emptiness, and no-self is called Sarvajñatā; knowing the specific characteristics of Dharmas such as the five sciences is called Sarvākāra-jñatā. Third, the distinction between emptiness and existence. Knowing that Dharmas are empty in nature is called Sarvajñatā; knowing the various Dharmas of conventional truth (Saṃvṛti-satya 世俗諦) is called Sarvākāra-jñatā. Fourth, the distinction between broad and concise. Knowing Dharmas concisely is called Sarvajñatā; knowing Dharmas broadly is called Sarvākāra-jñatā. For example, knowing the causes, effects, and antidotes of segmented existence (Saṃsāra 分段生死) is called Sarvajñatā; knowing all the causes, effects, and antidotes of both segmented existence and changing existence is called Sarvākāra-jñatā. Also, if someone knows the affairs of one world, it is called Sarvajñatā; knowing the affairs in all worlds is called Sarvākāra-jñatā. All Dharmas are like this.
。五大小分別。小乘之智名一切智。大乘之智名一切種。問曰。向前道種智中知法已盡。何須別說一切智及一切種智。釋言。向前道種智者直知道法。自餘一切五明處等空無我等第一義法非彼所知。是以更明(此一門竟)。
次就人論。人謂聲聞菩薩及佛。約就此人辨義有四。一隨人別分。如論中說。聲聞之人有一切智。以能總相知諸法故。又復聲聞但能通相知于諸法不能別知。又復但能略知諸法不能廣知。是故說彼有一切智。菩薩之人有道種智。能知一切差別道法化眾生故。諸佛有其一切種智。以能別相廣知法故。二簡勝異劣。於此門中下不兼上。上得兼下。以是義故聲聞唯得有一分智無餘二種。菩薩之人有道種智兼一切智無一切種。諸佛如來具足三智。三簡大異小。佛菩薩大。聲聞是小。小中單直有一切智。大中不爾。佛與菩薩兼具三智。四就實通論聲聞之人小分具三菩薩漸勝。諸佛並極。三智如是。
三量智義三門分別(釋名義一 辨相二 就位分別三)
第一釋名。三量之義出於相續解脫經中。慧心取法各有分限。故名為量。量別不同。一門說三。一是現量。二是比量。三是教量。地持成實亦有此相。地持說言。現智比智及從師同聞。成實論言。見聞及比猶此三矣。言現量者。現知諸法名
【現代漢語翻譯】 現代漢語譯本：五大類（五蘊）各自不同。小乘的智慧稱為一切智（Sarvajna，知曉一切的智慧）。大乘的智慧稱為一切種智（Sarvakarajnata，知曉一切種類的智慧）。
問：既然前面說道種智（Margajnana，知曉道的智慧）已經完全知曉了法，為什麼還需要特別說明一切智和一切種智呢？
答：前面說道種智只是直接知曉道法，而其他一切五明處（Pancavidya-sthana，五種學問的處所）等、空無我（Sunyata-anatman，空性和無我）等第一義法（Paramartha-satya，最高真理）並非道種智所能知曉。因此需要進一步闡明。（這一部分結束） 接下來從人的角度來討論。這裡所說的人包括聲聞（Sravaka，聽聞佛法而證悟者）、菩薩（Bodhisattva，為救度眾生而修行成佛者）和佛（Buddha，覺悟者）。圍繞這些人來辨析意義有四點：
一、根據人的不同來區分。如論中所說，聲聞之人具有一切智，因為他們能夠總體上了解諸法。然而，聲聞也只能大致瞭解諸法，不能詳細瞭解。而且，他們只能粗略地瞭解諸法，不能廣泛地瞭解。因此說他們具有一切智。菩薩之人具有道種智，能夠了解一切不同的道法，從而教化眾生。諸佛具有一切種智，因為他們能夠分別地、廣泛地瞭解諸法。
二、區分勝、異、劣。在這一方面，較低的不能包含較高的，而較高的可以包含較低的。因此，聲聞只能獲得一部分智慧，沒有其餘兩種。菩薩之人具有道種智，並且兼具一切智，但沒有一切種智。諸佛如來則具足三種智慧。
三、區分大和小。佛和菩薩是「大」，聲聞是「小」。「小」中只有單純的一切智。「大」中則不然，佛和菩薩兼具三種智慧。
四、從實際情況來通盤考慮，聲聞之人以小分具足三種智慧，菩薩逐漸勝過，諸佛達到極致。三種智慧就是這樣。
三、衡量智慧的意義，從三個方面來分別（解釋名稱的意義為第一，辨別相狀為第二，根據不同位階來分別第三）。 第一，解釋名稱。三種衡量的意義出自《相續解脫經》。慧心取法各有分限，所以稱為「量」。衡量的類別不同，一門中說了三種。一是現量（Pratyaksha，直接感知），二是比量（Anumana，推理），三是教量（Agama，聖教）。《地持論》（Bodhisattvabhumi）和《成實論》（Satyasiddhi-sastra）中也有類似的說法。《地持論》說：『現智、比智以及從師同聞。』《成實論》說：『見、聞以及比，與此三種相同。』所謂現量，就是直接知曉諸法。
【English Translation】 English version: The five great elements (five skandhas) are distinct from each other. The wisdom of Hinayana is called Sarvajna (all-knowing wisdom). The wisdom of Mahayana is called Sarvakarajnata (wisdom of all aspects).
Question: Since the Margajnana (wisdom of the path) mentioned earlier has already completely known the Dharma, why is it necessary to specifically mention Sarvajna and Sarvakarajnata?
Answer: The Margajnana mentioned earlier only directly knows the Dharma of the path, while other things such as the Pancavidya-sthana (the five fields of knowledge), Sunyata-anatman (emptiness and no-self), and Paramartha-satya (ultimate truth) are not known by Margajnana. Therefore, it is necessary to further clarify. (This section ends) Next, let's discuss from the perspective of people. The people mentioned here include Sravaka (hearers who attain enlightenment by listening to the Buddha's teachings), Bodhisattva (beings who practice to become Buddhas to save all sentient beings), and Buddha (the enlightened one). There are four points to analyze the meaning around these people:
First, distinguish according to the differences between people. As stated in the treatise, Sravakas have Sarvajna because they can generally understand all Dharmas. However, Sravakas can only roughly understand all Dharmas, not in detail. Moreover, they can only know the Dharmas briefly, not extensively. Therefore, it is said that they have Sarvajna. Bodhisattvas have Margajnana, which enables them to understand all the different Dharmas of the path, thereby teaching and transforming sentient beings. Buddhas have Sarvakarajnata because they can separately and extensively understand all Dharmas.
Second, distinguish between superior, different, and inferior. In this aspect, the lower cannot include the higher, while the higher can include the lower. Therefore, Sravakas can only obtain a portion of wisdom and do not have the other two. Bodhisattvas have Margajnana and also have Sarvajna, but do not have Sarvakarajnata. Buddhas Tathagatas have all three wisdoms.
Third, distinguish between large and small. Buddhas and Bodhisattvas are 'large', and Sravakas are 'small'. In 'small', there is only simple Sarvajna. It is not so in 'large'. Buddhas and Bodhisattvas have all three wisdoms.
Fourth, considering the overall situation from a practical point of view, Sravakas have all three wisdoms in a small portion, Bodhisattvas gradually surpass them, and Buddhas reach the extreme. The three wisdoms are like this.
Third, measure the meaning of wisdom, and distinguish it from three aspects (explaining the meaning of the name is the first, distinguishing the characteristics is the second, and distinguishing according to different positions is the third). First, explain the name. The meaning of the three measures comes from the Samtati-vimoksha Sutra. The wisdom mind takes the Dharma with its own limits, so it is called 'measure'. The categories of measurement are different, and three types are mentioned in one section. The first is Pratyaksha (direct perception), the second is Anumana (inference), and the third is Agama (scriptural authority). The Bodhisattvabhumi and Satyasiddhi-sastra also have similar statements. The Bodhisattvabhumi says: 'Direct knowledge, inferential knowledge, and hearing the same from the teacher.' The Satyasiddhi-sastra says: 'Seeing, hearing, and comparing are the same as these three.' What is called Pratyaksha is directly knowing all Dharmas.
為現量。又知現法亦名為現。于中分別有其二種。一者知事。二者知理。言知事者。隨在何時何處法中不因比度。不藉他言而能知者同名現量。事相粗近隨在何時何處之中能現知故。言知理者毗曇法中就處分別。知欲界法名之為現。以何義故。知欲界法偏名為現。毗婆沙云。得正決定必在欲界。要先見於欲界苦等后見上界。良以欲界法粗易見故先見之。先見分了。故偏名現。上界不爾。故知上界不名為現。又復行者于欲界苦有二現見。一離欲現見。以離欲道現照知故。二自身現見。欲界之苦身現覺故。于上界苦但有一種。離欲現見。身不在彼。不覺知故。如兩擔物。一則自擔。二使人擔。于自所擔有二現見。一知是物。二知輕重。知欲界苦其狀似此。於他所擔但有一種知物。現見不知輕重。上界如是。以知欲界其二現故偏名為現。上界唯一。故不名現。成實法中約時分別。彼現有二。一據修始。見諦已前現在時中觀假無性。名之為現。二據修成。見諦已上三世法中現見空理。同名為現。大乘通就時處分別。義釋有四。一據修始。唯于欲界現在法中見諸法如。名為現量。欲界現法易觀察故。二者修次。或於欲界見三世如。或於三界見現在如。同名現量。三者修成。于自分中現見三世一切法如。悉名現量。四據修息。到菩
【現代漢語翻譯】 現代漢語譯本 為現量（pratyakṣa）。又知現法亦名為現。于中分別有其二種：一者知事，二者知理。言知事者，無論何時何地，對於某種事物，不依賴於比較推度，也不需要藉助他人的言語就能直接瞭解，這便可稱為現量。因為事物的表象是粗淺而容易接近的，無論何時何地都能直接感知到。言知理者，在毗曇（Abhidharma）的觀點中，根據所處的境界來區分，認識到欲界（Kāmadhātu）的法才可稱為現。這是什麼原因呢？因為唯有認識欲界的法才能被特別稱為現。毗婆沙（Vibhaṣā）中說，獲得正確的決斷必定是在欲界。必須先看到欲界的苦等，才能看到上界的苦等。這是因為欲界的法粗顯易見，所以先看到它。先看到，才能清楚地瞭解，所以特別稱為現。上界的情況不是這樣，所以認識上界不能稱為現。此外，修行者對於欲界的苦有兩種現見：一是離欲現見，因為用離欲之道來照見；二是自身現見，因為身體直接感受到欲界的苦。對於上界的苦只有一種現見，即離欲現見，因為身體不在那裡，無法直接感受到。就像挑兩擔東西，一擔自己挑，一擔讓人挑。對於自己挑的擔子有兩種現見：一是知道這是什麼東西，二是知道它的輕重。瞭解欲界的苦就像這種情況。對於別人挑的擔子只有一種現見，即知道是什麼東西，但無法直接感受到它的輕重。上界的情況就像這樣。因為認識欲界有兩種現見，所以特別稱為現。上界只有一種，所以不能稱為現。成實（Satya-siddhi）的觀點中，根據時間來區分。現見有兩種：一是根據修行的開始階段，在見諦（darśana-satya）之前，在現在時中觀察假有的無自性，這稱為現。二是根據修行的完成階段，在見諦之後，在過去、現在、未來三世的法中直接見到空性的道理，這都稱為現。大乘（Mahāyāna）普遍地根據時間和地點來區分，義理上有四種：一是根據修行的開始階段，僅僅在欲界的現在法中見到諸法的如如（tathatā），這稱為現量。因為欲界的現法容易觀察。二是根據修行的次第，或者在欲界見到三世的如如，或者在三界見到現在的如如，這都稱為現量。三是根據修行的完成階段，在自己的境界中直接見到三世一切法的如如，都稱為現量。四是根據修行的止息階段，到達菩
【English Translation】 English version It is direct perception (pratyakṣa). Furthermore, knowing the present dharma is also called 'present.' Within this, there are two distinctions: first, knowing the event; second, knowing the principle. 'Knowing the event' means that at any time and in any place, one can know a dharma directly without relying on comparison or inference, and without depending on the words of others; this is called direct perception. Because the appearance of events is coarse and easily accessible, it can be directly perceived at any time and in any place. 'Knowing the principle,' according to the Abhidharma, is distinguished based on the realm. Knowing the dharmas of the Desire Realm (Kāmadhātu) is called 'present.' Why is it that knowing the dharmas of the Desire Realm is specifically called 'present'? The Vibhaṣā says that obtaining correct determination is certain to occur in the Desire Realm. One must first see the suffering, etc., of the Desire Realm before seeing the higher realms. This is because the dharmas of the Desire Realm are coarse and easy to see, so one sees them first. Seeing them first allows for clear understanding, so it is specifically called 'present.' The higher realms are not like this, so knowing the higher realms is not called 'present.' Furthermore, practitioners have two kinds of direct perception of suffering in the Desire Realm: first, direct perception of detachment, because it is illuminated by the path of detachment; second, direct perception of oneself, because the body directly experiences the suffering of the Desire Realm. In the higher realms, there is only one kind of direct perception, which is direct perception of detachment, because the body is not there and cannot directly experience it. It is like carrying two loads: one that you carry yourself and one that you have someone else carry. For the load you carry yourself, there are two kinds of direct perception: first, knowing what the object is; second, knowing its weight. Understanding the suffering of the Desire Realm is like this situation. For the load that someone else carries, there is only one kind of direct perception, which is knowing what the object is, but one cannot directly experience its weight. The higher realms are like this. Because there are two kinds of direct perception in knowing the Desire Realm, it is specifically called 'present.' There is only one in the higher realms, so it is not called 'present.' According to the Satya-siddhi, it is distinguished based on time. There are two kinds of 'present': first, according to the beginning stage of practice, before seeing the truth (darśana-satya), observing the non-self-nature of the provisional in the present time is called 'present.' Second, according to the completed stage of practice, after seeing the truth, directly seeing the principle of emptiness in the dharmas of the past, present, and future three times is all called 'present.' The Mahāyāna universally distinguishes based on time and place, and there are four kinds of meanings: first, according to the beginning stage of practice, only seeing the suchness (tathatā) of all dharmas in the present dharmas of the Desire Realm is called direct perception. This is because the present dharmas of the Desire Realm are easy to observe. Second, according to the order of practice, either seeing the suchness of the three times in the Desire Realm, or seeing the present suchness in the three realms, is all called direct perception. Third, according to the completed stage of practice, directly seeing the suchness of all dharmas of the three times in one's own realm is all called direct perception. Fourth, according to the cessation stage of practice, reaching Bodh
提時現見三世一切諸法。皆名現量。不簡自分他分之別。故地持言。諸佛如來於一切法現知見覺。現量如是。言比量者。譬度知法。名之為比。于中分別亦有二種。一者知事。二者知理。言知事者。隨在何時何處法中比度而知悉名比量。言知理者。毗曇法中約處分別。知上二界四諦之理名為比量。成實法中約時分別。見諦已前過未法中觀假無性名為比量。大乘通就時處分別。義釋有三。一據修始。以彼欲界現在法如比知他界他世法如名為比量。二據修次。或以欲界三世法如比上二界。或以三界現在法如比知過未名為比量。三據修成。以自分中所知三界三世法如。比他分中未所見處三界三世一切法如。名為比量。以何義故不說修息。到菩提時無複比故。然此比量經中亦名譬喻量也。通釋是一。于中分別同類相比名為比量。異類相比名譬喻量。言教量者。有法玄絕自力不知藉教以通名為教量。于中分別亦有二種。一者知事。二者知理。於世諦中藉教知者名為知事。二諦理中藉教知者名為知理。此之教量法中亦名信言量也。通釋是一。于中分別法鄰自分藉言入者名信言量。法大玄絕依教知者名為教量。有人就此份量為四。現量為一。比量為二。教量為三。信言為四。此亦無傷。但非經論。名義如是(此一門竟)。
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【現代漢語翻譯】 現代漢語譯本 當證悟者直接體驗到過去、現在、未來一切諸法（dharma，宇宙萬物及其規律）時，這被稱為現量（pratyaksa，直接認知）。這種認知不區分自我的認知和他人的認知。因此，《瑜伽師地論》（Yogācārabhūmi-śāstra）中說：『諸佛如來對一切法都能直接知見覺悟。』現量就是這樣。 比量（anumāna，推論認知）是指通過譬喻來推測認知諸法。其中又可分為兩種：一是知事，二是知理。知事是指在任何時間、任何地點，通過比度來了解諸法，都稱為比量。知理在《阿毗達磨》（Abhidharma）中，根據所處境界來區分，認爲了解上二界（色界和無色界）四聖諦（catvāri āryasatyāni，苦、集、滅、道）之理，是比量。在《成實論》（Satyasiddhi-śāstra）中，根據時間來區分，認為見諦（darsana-marga，見道）之前，對過去和未來的法進行觀照，認識到其虛假無自性，是比量。大乘佛教則從時間和空間兩個方面進行普遍解釋，義理上有三種：一是根據修行的開始階段，以欲界（kāmadhātu，慾望界）現在的法，比如認知其他界、其他世間的法，這稱為比量。二是根據修行的次第，或者以欲界三世（過去、現在、未來）的法，比如認知上二界；或者以三界（欲界、色界、無色界）現在的法，比如認知過去和未來，這稱為比量。三是根據修行的成就階段，以自身所知的三界三世的法，比如認知他人尚未見到的三界三世一切法，這稱為比量。為什麼不說修息（nirodha，止息）呢？因為到達菩提（bodhi，覺悟）時，就不再需要比量了。 然而，這種比量在經典中也被稱為譬喻量（upamāna，類比認知）。通俗的解釋是，將同類事物進行比較，稱為比量；將不同類事物進行比較，稱為譬喻量。教量（āgama，聖言量）是指有些法深奧玄妙，依靠自身的力量無法瞭解，需要藉助教法才能通達，這稱為教量。其中也可分為兩種：一是知事，二是知理。在世俗諦（saṃvṛti-satya，世俗真理）中，藉助教法來了解事物，稱為知事；在二諦（dve satye，二諦，即世俗諦和勝義諦）的真理中，藉助教法來了解事物，稱為知理。這種教量在法中也被稱為信言量（śabda，可靠的言教）。通俗的解釋是，對於與自身相近的法，通過言語就能進入瞭解，這稱為信言量；對於深奧玄妙的法，依靠教法才能瞭解，這稱為教量。有人在此基礎上將量分為四種：現量為一，比量為二，教量為三，信言量為四。這種劃分也沒有什麼問題，但並非出自經論。名相和意義就是這樣（這一門結束）。 接下來
【English Translation】 English version When an enlightened being directly perceives all phenomena (dharma, the universe and its laws) of the past, present, and future, it is called direct perception (pratyaksa). This perception does not distinguish between one's own perception and the perception of others. Therefore, the Yogācārabhūmi-śāstra states: 'The Buddhas and Tathagatas directly know, see, and are aware of all phenomena.' Such is direct perception. Inference (anumāna) refers to knowing phenomena through analogy. It can be further divided into two types: knowing facts and knowing principles. Knowing facts refers to understanding phenomena through inference at any time and in any place, which is called inference. Knowing principles, in Abhidharma, is distinguished based on the realm, considering understanding the principles of the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, and path) in the upper two realms (the Form Realm and the Formless Realm) as inference. In the Satyasiddhi-śāstra, it is distinguished based on time, considering contemplating past and future phenomena before the path of seeing (darsana-marga), recognizing their falsity and lack of inherent nature, as inference. Mahayana Buddhism generally explains it from both time and space perspectives, with three interpretations in meaning: First, according to the beginning stage of practice, using the present phenomena of the Desire Realm (kāmadhātu) as an analogy to know the phenomena of other realms and other worlds, this is called inference. Second, according to the order of practice, either using the phenomena of the three times (past, present, and future) of the Desire Realm as an analogy to know the upper two realms; or using the present phenomena of the three realms (Desire Realm, Form Realm, and Formless Realm) as an analogy to know the past and future, this is called inference. Third, according to the stage of accomplishment in practice, using the phenomena of the three realms and three times known by oneself as an analogy to know all the phenomena of the three realms and three times in places not yet seen by others, this is called inference. Why is cessation (nirodha) not mentioned? Because when one reaches enlightenment (bodhi), inference is no longer needed. However, this inference is also called analogy (upamāna) in the scriptures. The common explanation is that comparing similar things is called inference; comparing dissimilar things is called analogy. Testimony (āgama) refers to when some phenomena are profound and mysterious, and one cannot understand them through one's own power, but needs to rely on the teachings to understand them, which is called testimony. It can also be divided into two types: knowing facts and knowing principles. In conventional truth (saṃvṛti-satya), understanding things through teachings is called knowing facts; in the truth of the two truths (dve satye, the two truths, namely conventional truth and ultimate truth), understanding things through teachings is called knowing principles. This testimony is also called reliable teachings (śabda) in the Dharma. The common explanation is that for phenomena close to oneself, one can enter into understanding through words, which is called reliable teachings; for profound and mysterious phenomena, one can only understand them by relying on the teachings, which is called testimony. Some people divide the means of valid cognition into four types based on this: direct perception as one, inference as two, testimony as three, and reliable teachings as four. This division is also not problematic, but it does not come from the scriptures and treatises. Such are the names and meanings (this section ends). Next
辨其相。現量可知。比量有三。一同類相比。相似之法以此比余。如百論中。義別有三。一者如殘。如人海中取一滴水嘗之知咸則知餘者一切皆咸。亦如有人於一法中見苦無常空無我等知余皆爾。如是一切。二者如本。如人先曾見火有煙后見余煙必知有火。亦如有人曾見諸法無常故苦后見法苦必知無常。如是一切。三共相比知。如似人見從東至西人有行動類天上日從東至西當知亦動。亦如有人見色生滅色性無常后見其餘想受行等有生滅故性亦無常。如是一切。此三合為同類比也。二以劣比勝。如國無金用鍮比之。亦如經中以世虛空不生不滅比況佛性。如是一切。三以勝比劣。如國無鍮將金比之。亦如經中以大涅槃非有非無譬王殺罪。如是一切。此後兩門通釋。亦是共相比也。少分同故。比量如是。次辨教量。義別有三。一異時法。藉教以知。如過未法不現見故因說方知。二異處法。藉教以知。如他方事不現見故因說乃知。三者同時同處之法。藉教以知。如說身中如來性等。教量如是。此教量中所知不定。或深勝法藉教方知如彼佛性涅槃道等。或中間法藉教方知如苦集等。或粗淺法藉教方知如世間中難識事等(此二門竟)。
次就位別位。謂習種性種解行十地佛地。於此位中辨義有三。一開始合終。習種為一。性
【現代漢語翻譯】 現代漢語譯本 辨別它們的相狀。現量（pratyaksa，直接感知）可以知道。比量（anumana，推理）有三種。第一種是同類相比。用相似的法來以此比彼。例如《百論》中說，意義的差別有三種。第一種像殘餘一樣。比如在人海中取一滴水嘗一下，知道是鹹的，就知道其餘的水一切都是鹹的。也像有人在一個法中見到苦、無常、空、無我等，就知道其餘的法都是這樣。像這樣的一切。第二種像根本一樣。比如人先前曾經見過火有煙，後來見到其餘的煙，必定知道有火。也像有人曾經見過諸法無常故苦，後來見到法苦，必定知道無常。像這樣的一切。第三種是共同相比而知。比如像人見到從東到西的人有行動，類似於天上太陽從東到西，應當知道太陽也在動。也像有人見到色（rupa，物質）生滅，色性無常，後來見到其餘的想（samjna，知覺）、受（vedana，感受）、行（samskara，意志）、等有生滅，所以它們的性質也無常。像這樣的一切。這三種合起來就是同類比。第二種是以劣比勝。比如國家沒有金子，用鍮（一種合金）來比擬它。也像經中用世間的虛空不生不滅來比況佛性（Buddha-dhatu，如來藏）。像這樣的一切。第三種是以勝比劣。比如國家沒有鍮，將金子來比擬它。也像經中用大涅槃（Maha-nirvana，大解脫）非有非無來譬喻王殺罪。像這樣的一切。後面這兩種可以通盤解釋，也是共同相比。因為有少部分相同。比量就是這樣。 其次辨別教量（agama-pramana，聖言量）。意義的差別有三種。第一種是異時法，憑藉教才能知道。比如過去和未來的法，因為不能現見，所以因為（佛陀的）宣說才能知道。第二種是異處法，憑藉教才能知道。比如他方世界的事情，因為不能現見，所以因為（佛陀的）宣說才知道。第三種是同時同處的法，憑藉教才能知道。比如宣說身中如來性（Tathagata-garbha，如來藏）等。教量就是這樣。這教量中所知的內容不確定。或者深奧殊勝的法憑藉教才能知道，比如佛性、涅槃、道等。或者中間程度的法憑藉教才能知道，比如苦、集等。或者粗淺的法憑藉教才能知道，比如世間中難以認識的事情等。（這兩門辨別完畢）。 其次就位來辨別位。位是指習種性（gotra，種性）、種解行、十地（bhumi，菩薩修行的十個階段）、佛地（Buddha-bhumi，佛的境界）。在這個位中辨別意義有三種。一開始就合併到終點。習種性為一。
【English Translation】 English version Discern their characteristics. They can be known through direct perception (pratyaksa). Inference (anumana) has three types. The first is comparison with similar things. Using similar dharmas to compare this with that. For example, in the Sata-sastra (Hundred Treatises), the differences in meaning are threefold. The first is like a remnant. For example, taking a drop of water from a sea of people, tasting it and knowing it is salty, then knowing that all the remaining water is salty. It is also like someone seeing suffering (duhkha), impermanence (anitya), emptiness (sunyata), and non-self (anatman) in one dharma, and then knowing that all the remaining dharmas are like that. Like this, everything. The second is like the root. For example, if someone has previously seen fire with smoke, and later sees other smoke, they will surely know there is fire. It is also like someone who has previously seen that all dharmas are impermanent and therefore suffering, and later sees a dharma that is suffering, they will surely know it is impermanent. Like this, everything. The third is knowing through mutual comparison. For example, like seeing a person moving from east to west, similar to the sun in the sky moving from east to west, one should know that the sun is also moving. It is also like someone seeing the arising and ceasing of form (rupa), and that the nature of form is impermanent, and later seeing that the remaining perception (samjna), feeling (vedana), volition (samskara), etc., also have arising and ceasing, so their nature is also impermanent. Like this, everything. These three combined are comparison with similar things. The second type is comparing the inferior with the superior. For example, if a country has no gold, it uses brass to compare with it. It is also like in the sutras, using the unarising and unceasing of worldly space to compare with Buddha-nature (Buddha-dhatu, Tathagata-garbha). Like this, everything. The third type is comparing the superior with the inferior. For example, if a country has no brass, it uses gold to compare with it. It is also like in the sutras, using Great Nirvana (Maha-nirvana) which is neither existent nor nonexistent, to illustrate the crime of killing a king. Like this, everything. These last two can be explained together, and are also mutual comparison. Because they have a small part in common. Inference is like this. Next, discern scriptural authority (agama-pramana). The differences in meaning are threefold. The first is dharmas of different times, which can only be known through scripture. For example, past and future dharmas, because they cannot be directly perceived, can only be known because of (the Buddha's) teachings. The second is dharmas of different places, which can only be known through scripture. For example, matters of other worlds, because they cannot be directly perceived, can only be known because of (the Buddha's) teachings. The third is dharmas of the same time and place, which can only be known through scripture. For example, the teaching of the Tathagata-garbha (Tathagata-garbha) within the body, etc. Scriptural authority is like this. What is known through this scriptural authority is uncertain. Either profound and superior dharmas can only be known through scripture, such as Buddha-nature, Nirvana, the path, etc. Or intermediate dharmas can only be known through scripture, such as suffering, the origin (of suffering), etc. Or coarse and shallow dharmas can only be known through scripture, such as things in the world that are difficult to recognize, etc. (These two sections are discerned). Next, based on the stages, discern the stages. The stages refer to the seed of habit (gotra), the seed of understanding and practice, the ten bhumis (bhumi, ten stages of a Bodhisattva's practice), and the Buddha-bhumi (Buddha-bhumi, the state of a Buddha). In this stage, there are three meanings to discern. From the beginning, combine with the end. The seed of habit is one.
種為二。解行已上合為第三。同觀如故。於此門中或以三位共望一法以辨三量。所謂望于解行已上所觀之法。習種望彼是其教量。在彼玄絕。藉教知故。性種望彼是其比量。位分相鄰可比知故。解行已上望自所得是其現量。現證知故。或以一位別望三法以辨三量。習種還望自所證法是其現量。現證知故。望性種地所證之法是其比量。位分相鄰可比知故。望解行上所證之法是其教量。法玄絕故。向前門中教淺現深。於此門中現淺教深。或以三位別望三法。向前三位自望所得皆是現量。是則現量是通深淺。二開中間以合初后。如地持說。習種性種合之為一。種子同故。解行為二。初地已上合為第三。同證如故。於此門中亦得三位共望一法。望初地上所證之法。種性位中是其教量。解行比量地上現量。亦得一位別望三法。亦得三位別望三法。類上可知。三合始開終。種性解行合之為一。信地同故。十地為二。佛地為三。於此門中亦得三位共望一法。望佛所證地前名教。相去玄絕。信教知故。地上名比。以自所得上比佛故。佛地名現。現證性故亦得一位別望三法。地前還望地前之法是其現量。望地上法是其比量。望佛所得是其教量。以玄絕故亦得三位。別望三法皆是現量。同現見故。三量如是。
同相三道義兩門分別(
【現代漢語翻譯】 現代漢語譯本： 種子位分為二：解行位以上合為第三位。共同的觀照方式如前所述。在此門中，或者以三個位次共同觀望一個法，以此來辨別三種量。所謂觀望解行位以上所觀的法，從習種位來看，那是教量（通過教義來了解）。因為那個法在習種位是玄遠隔絕的，需要藉助教義才能知曉。從性種位來看，那是比量（通過比較推理來了解）。因為位次相鄰，可以通過比較來了解。從解行位以上來看，自己所證得的法是現量（直接經驗的瞭解）。因為是現前證知的。 或者以一個位次分別觀望三種法，以此來辨別三種量。習種位回過頭來觀望自己所證得的法，是現量。因為是現前證知的。觀望性種位所證得的法，是比量。因為位次相鄰，可以通過比較來了解。觀望解行位以上所證得的法，是教量。因為法義玄遠隔絕。 在前面的門中，教義淺顯而現量深奧。在這個門中，現量淺顯而教義深奧。或者以三個位次分別觀望三種法。在前面的三個位次中，各自觀望自己所證得的都是現量。那麼現量是貫通深淺的。二開門將中間的性種位分開，以合併最初的習種位和最後的解行位。如《地持經》所說，習種位和性種位合為一體，因為種子相同。解行位為二。初地以上合為第三位，因為共同證悟的道理相同。在此門中，也可以三個位次共同觀望一個法。觀望初地以上所證得的法，從種性位來看，那是教量。解行位是比量，地上是現量。也可以一個位次分別觀望三種法。也可以三個位次分別觀望三種法，類似於上面的情況可以得知。 三合門從開始到結束。種性位、解行位合為一體，因為信地相同。十地為二。佛地為三。在此門中，也可以三個位次共同觀望一個法。觀望佛所證得的法，在地上之前稱為教量，因為相去玄遠隔絕，通過教義來了解。地上稱為比量，因為用自己所證得的向上比擬佛的境界。佛地稱為現量，因為是現前證悟的自性。也可以一個位次分別觀望三種法。地前位回過頭來觀望地前位的法，是現量。觀望地上法是比量。觀望佛所證得的是教量，因為玄遠隔絕。也可以三個位次分別觀望三種法，都是現量，因為共同現前見到。三種量就是這樣。 同相三道義兩門分別
【English Translation】 English version: The seed stage is divided into two. The stages of understanding and practice are combined as the third. The common contemplation remains the same as before. Within this approach, one may use the three stages to jointly observe a single dharma, thereby distinguishing the three types of knowledge. That is, when observing the dharma contemplated in the stages of understanding and practice, from the perspective of the habitual seed stage (xi zhong), it is the 'teaching knowledge' (jiao liang) because that dharma is profound and distant, known through teachings. From the perspective of the nature seed stage (xing zhong), it is 'inferential knowledge' (bi liang) because the stages are adjacent and can be known through comparison. From the perspective of the stages of understanding and practice, what one has attained is 'direct knowledge' (xian liang) because it is directly realized. Alternatively, one may use a single stage to separately observe three dharmas, thereby distinguishing the three types of knowledge. The habitual seed stage, in turn, observes the dharma it has realized, which is direct knowledge because it is directly realized. Observing the dharma realized in the nature seed stage is inferential knowledge because the stages are adjacent and can be known through comparison. Observing the dharma realized in the stages of understanding and practice is teaching knowledge because the dharma is profound and distant. In the previous approach, the teachings are shallow, and direct knowledge is deep. In this approach, direct knowledge is shallow, and the teachings are deep. Alternatively, one may use the three stages to separately observe three dharmas. In the previous three stages, each observing what it has attained is direct knowledge. Thus, direct knowledge pervades both the shallow and the deep. The 'two opening' separates the middle nature seed stage to combine the initial habitual seed stage and the final stages of understanding and practice. As stated in the Yogācārabhūmi-śāstra (Di Chi Jing), the habitual seed stage and the nature seed stage are combined as one because the seeds are the same. The stages of understanding and practice are two. The stages from the first bhumi (earth) and above are combined as the third because the principle of common realization is the same. Within this approach, one can also use the three stages to jointly observe a single dharma. Observing the dharma realized from the first bhumi and above, from the perspective of the seed nature stage, it is teaching knowledge. Understanding and practice are inferential knowledge, and the bhumis are direct knowledge. One can also use a single stage to separately observe three dharmas. One can also use the three stages to separately observe three dharmas, which can be understood similarly to the above. The 'three combining' approach goes from beginning to end. The seed nature stage and the stages of understanding and practice are combined as one because the faith ground (xin di) is the same. The ten bhumis are two. The Buddha bhumi is three. Within this approach, one can also use the three stages to jointly observe a single dharma. Observing the dharma realized by the Buddha, before the bhumis, it is called teaching knowledge because it is profoundly distant, known through teachings. On the bhumis, it is called inferential knowledge because one uses what one has realized to compare upwards to the Buddha's state. The Buddha bhumi is called direct knowledge because it is the direct realization of one's nature. One can also use a single stage to separately observe three dharmas. The stage before the bhumis, in turn, observes the dharma of the stage before the bhumis, which is direct knowledge. Observing the dharma of the bhumis is inferential knowledge. Observing what the Buddha has realized is teaching knowledge because it is profoundly distant. One can also use the three stages to separately observe three dharmas, all of which are direct knowledge because they are jointly and directly seen. Such are the three types of knowledge. The two approaches of distinguishing the meaning of the three paths of the same aspect
釋名一 辨體二)
第一釋名。同相三道出地經論。名字是何。一是證道。二是助道。三不住道。言證道者。證是知得契會之義。心冥實性亡于分別契會平等。名之為證。言助道者。助是扶佐資順之義。諸度等行迭相扶佐資順菩提。故名助。言不住者。是離著之義。巧慧雙遊行無偏在。故曰不住。此三通論皆依法成。俱應名證。同能資果。並應名助。超凡異聖。齊名不住。為別三門。隱顯異名等別三門。隨顯受目。證據心體。心凈照明得法義顯。故偏名證。所證如中無果可資。故不名助。染凈相泯不住義隱。故不名不住。助是行修資順義強。故偏名助。見果可求證如義隱。故不名證。背有求出不。不住義微。故不名不住。不住巧慧離著義顯。故偏名不住。染凈俱游證如義隱。故不名證。染凈雙隨不偏求出。非專向果。故不名助。此之三種諸地通有。名之為同。同行體狀目之為相。蓋是體相非標相也。同行虛通目之為通。問曰。此三名為同相。見修無功名為別相。此證助等有別相不。見修等中有同相不。釋言。亦有。何者是乎。如地經中三地已還名為世間。未能證法。所修諸行遠資出世判為助道。第四地中初入出世。內證法明判為證道。五地已上得出世間后能隨世名不住道。故地經中五地已上方始宣說不住道勝。
【現代漢語翻譯】 現代漢語譯本 釋名一 辨體二)
第一釋名。《同相三道出地經論》中，名字是什麼？一是證道（通過修行證悟真理的道路），二是助道（輔助證悟的修行方法），三是不住道（不執著于任何狀態的道路）。 所謂『證道』，『證』是知曉、獲得、契合之義。心與實性冥合，泯滅分別，契合平等，名為『證』。 所謂『助道』，『助』是扶助、輔助、資順之義。諸波羅蜜等修行相互扶助，資順菩提（覺悟），故名『助』。 所謂『不住』，是遠離執著的意義。巧妙的智慧雙管齊下，沒有偏頗，故曰『不住』。 這三者通論都是依法成就，都應該稱為『證』，都能資助果報，都應該稱為『助』，超越凡夫，異於聖人，都可以稱為『不住』。爲了區分這三個門徑，隱顯不同的名稱等來區別這三個門徑，根據顯現來接受名稱。證據心體，心凈光明，得到法義顯現，所以偏稱為『證』。所證如如不動，沒有果報可以資助，所以不稱為『助』。染凈之相泯滅，不住的意義隱沒，所以不稱為『不住』。 『助』是修行，資助順應的意義強烈，所以偏稱為『助』。見到果報可以追求，證如的意義隱沒，所以不稱為『證』。背離有求，出離不住的意義微弱，所以不稱為『不住』。 『不住』是巧妙的智慧，遠離執著的意義顯現，所以偏稱為『不住』。染凈之中游走，證如的意義隱沒，所以不稱為『證』。染凈雙隨，不偏頗地尋求出離，並非專門趨向果報，所以不稱為『助』。 這三種在各個菩薩地（修行階段）中普遍存在，稱之為『同』。同行的體性和狀態稱之為『相』，大概是體相而非表面的相。同行虛通稱之為『通』。 問：這三種名稱稱為『同相』，見解和修行沒有功用稱為『別相』。這證道、助道等有別相嗎？見解和修行等中有同相嗎？ 答：也有。是什麼呢？如《地經》中所說，三地之前稱為世間，未能證法，所修的各種行為，從長遠來看是資助出世，判為助道。第四地中初入出世，內在證得法明，判為證道。五地以上得出世間后，能夠隨順世間，名不住道。所以《地經》中五地以上才開始宣說不住道的殊勝。
【English Translation】 English version Explanation of Names (1), Distinguishing the Essence (2)
First, Explanation of Names. In the Sutra and Treatise on the Three Paths Emerging from the Grounds of Common Characteristics, what are the names? First is the Path of Realization (Skt: Bodhimārga) (證道, zhèngdào, the path of realizing the truth through practice), second is the Path of Assistance (助道, zhùdào, the methods that aid in realization), and third is the Path of Non-Abiding (不住道, bùzhùdào, the path of not clinging to any state). The so-called 'Path of Realization,' 'realization' (證, zhèng) means knowing, obtaining, and being in accord with. The mind merges with the true nature, obliterating distinctions and being in accord with equality, and this is called 'realization'. The so-called 'Path of Assistance,' 'assistance' (助, zhù) means supporting, aiding, and facilitating. The various perfections (Skt: pāramitā) and other practices mutually support and facilitate Bodhi (覺悟, juéwù, enlightenment), hence the name 'assistance'. The so-called 'Non-Abiding' is the meaning of being free from attachment. Skillful wisdom works in tandem, without partiality, hence it is called 'non-abiding'. Generally speaking, these three are all accomplished through the Dharma (法, fǎ, the teachings), and all should be called 'realization'; all can aid in the fruition, and all should be called 'assistance'; transcending the ordinary and differing from the sages, all can be called 'non-abiding'. To distinguish these three paths, different names are used to differentiate them, and names are accepted according to what is manifest. The evidence lies in the mind-essence; the mind is pure and bright, and the meaning of the Dharma becomes clear, so it is particularly called 'realization'. What is realized is like the unmoving center, with no fruit to be aided, so it is not called 'assistance'. The aspects of defilement and purity are extinguished, and the meaning of non-abiding is hidden, so it is not called 'non-abiding'. 'Assistance' is practice, and the meaning of aiding and facilitating is strong, so it is particularly called 'assistance'. Seeing the fruit that can be sought, the meaning of realizing suchness is hidden, so it is not called 'realization'. Turning away from seeking and emerging, the meaning of non-abiding is subtle, so it is not called 'non-abiding'. 'Non-abiding' is skillful wisdom, and the meaning of being free from attachment is manifest, so it is particularly called 'non-abiding'. Wandering amidst defilement and purity, the meaning of realizing suchness is hidden, so it is not called 'realization'. Following both defilement and purity, without partiality seeking to emerge, and not specifically aiming for fruition, so it is not called 'assistance'. These three are universally present in all the Bodhisattva grounds (菩薩地, púsàdì, stages of practice), and are called 'common'. The essence and state of the common practice are called 'characteristics', which are probably the essence and not the superficial characteristics. The common practice is empty and pervasive, and is called 'pervasive'. Question: These three names are called 'common characteristics', and the views and practices have no function and are called 'distinct characteristics'. Do these paths of realization, assistance, etc., have distinct characteristics? Are there common characteristics in the views and practices, etc.? Answer: Yes, there are. What are they? As stated in the 'Ground Sutra', the stages before the Third Ground are called the mundane realm, and one has not yet realized the Dharma. The various practices cultivated from a long-term perspective aid in transcending the world and are judged as the Path of Assistance. In the Fourth Ground, one initially enters the supramundane, and internally realizes the Dharma, which is judged as the Path of Realization. After the Fifth Ground, one emerges from the mundane realm and can accord with the world, which is called the Path of Non-Abiding. Therefore, the 'Ground Sutra' only begins to proclaim the excellence of the Path of Non-Abiding after the Fifth Ground.
此即是其證等別相。菩薩見解無地不有。行修亦然。無功用義亦該始終。故地論言。從初地來隨分所行舍功用故不名染行。此即是其見等同相。若爾俱齊。何故證等偏名同相。見修無功偏名別相。釋曰。此言隱顯故爾。等是隱顯何故證等偏名同相。此據成德。通有義顯。故偏名同。何故見等偏名別者。此據修相。從解起修修熟舍功。階別相顯。故偏名別。何故證等偏據成德。何故見等偏是修相。釋言。同相三道之中證行為首。助與不住依證而說。故是成德。別相三中見道為首。從見起修。修過前見。修心久純方成無功。無功過修。漸次相起故說為修。修相階漸。故名別相。成德同時。故名同相。名義如是(此一門竟)。
次辨體相。通說皆用真心為體。于中別分非無差異。異相如何。證道體者是真識心。是心體中具足一切恒沙佛法。所謂法界常樂我凈智慧三昧解脫等法。將心攝法無出一心。隨法分心心有法界微塵等別。心於彼法同體照明凈無闇障。性雖常凈而為妄染相似不凈。后修對治息除染累。本隱凈心顯成令德。始顯凈德如甘心性內照法界。故說為證。蓋乃自然無分別照非緣照也。助道體者。所謂有作六波羅蜜。是義云何。向修對治顯證之時備修法界一切諸行。行熏真心故令心中真德集起說為助道。不住體
【現代漢語翻譯】 現代漢語譯本： 這就是證道、見道、修道、無功用道各自不同的方面。菩薩的見解無處不在，修行也是如此。『無功用』的意義也涵蓋始終。所以《地論》說，從初地開始，隨著修行逐漸捨棄功用，因此不稱為染污的修行。這就是見道等方面相同的地方。如果這樣，既然都達到齊等，為什麼證道等方面特別稱為『同相』，而見道、修道、無功用道特別稱為『別相』呢？解釋說，這是因為隱顯的緣故。既然『等』有隱顯，為什麼證道等方面特別稱為『同相』呢？這是根據成就的功德來說的，普遍具有顯現的意義，所以特別稱為『同相』。為什麼見道等方面特別稱為『別相』呢？這是根據修行的狀態來說的，從理解開始修行，修行成熟后捨棄功用，階段性的差別顯現，所以特別稱為『別相』。為什麼證道等方面偏重於成就的功德？為什麼見道等方面偏重於修行的狀態？解釋說，在同相的三道之中，證道是首要的，輔助和不住立都是依據證道而說的，所以是成就的功德。在別相的三道之中，見道是首要的，從見道開始修行，修行超過之前的見解，修心長久純熟才能成就無功用，無功用超過修行，逐漸依次生起，所以說是修行。修行的狀態有階段性的差別，所以稱為『別相』。成就的功德是同時的，所以稱為『同相』。名義就是這樣（這一門結束）。
接下來辨別體相。普遍來說，都用真心作為本體。其中分別並非沒有差異。差異的方面是什麼呢？證道的本體是真識心。這個心體中具足一切恒河沙數般的佛法，也就是法界、常樂我凈、智慧、三昧、解脫等法。將心包含法，沒有超出真心；隨著法來區分心，心有法界微塵般的差別。心對於這些法，同體照明，清凈沒有黑暗的遮蔽。本性雖然常凈，卻被虛妄的染污所染，看起來不凈。後來通過修行對治，息滅消除染污的累積，原本隱藏的清凈心顯現成為美好的功德。開始顯現清凈的功德，就像甘甜的心性內在照亮法界。所以說是證道。大概是自然而然的沒有分別的照耀，不是緣起的照耀。助道的本體，就是有為的六波羅蜜。這是什麼意思呢？在修行對治顯現證道的時候，完備地修行法界一切諸行。修行熏習真心，所以讓心中真實的功德聚集生起，說是助道。不住的本體
【English Translation】 English version: This is the distinctive aspect of each of the Paths of Realization, Vision, Cultivation, and Effortlessness. The Bodhisattva's understanding is omnipresent, and so is their practice. The meaning of 'effortlessness' encompasses the beginning and the end. Therefore, the Shastra on the Stages says, 'From the first stage onwards, as one gradually relinquishes effort in practice, it is not called defiled practice.' This is the similar aspect of the Paths of Vision, etc. If so, since they all reach equality, why are the Paths of Realization, etc., specifically called 'similar aspects,' while the Paths of Vision, Cultivation, and Effortlessness are specifically called 'distinct aspects'? The explanation is that this is due to the hidden and manifest aspects. Since 'equality' has hidden and manifest aspects, why are the Paths of Realization, etc., specifically called 'similar aspects'? This is based on the achieved virtues, universally possessing the meaning of manifestation, hence specifically called 'similar aspects.' Why are the Paths of Vision, etc., specifically called 'distinct aspects'? This is based on the state of practice; practice begins from understanding, and after practice matures, effort is relinquished. The differences in stages become manifest, hence specifically called 'distinct aspects.' Why do the Paths of Realization, etc., emphasize achieved virtues? Why do the Paths of Vision, etc., emphasize the state of practice? The explanation is that among the three paths of similarity, the Path of Realization is paramount. Assistance and non-abiding are spoken of based on Realization, hence it is an achieved virtue. Among the three paths of distinction, the Path of Vision is paramount. Practice begins from Vision, and practice surpasses the previous understanding. Only when the mind of practice is long and pure can effortlessness be achieved. Effortlessness surpasses practice, arising gradually in sequence, hence it is said to be practice. The state of practice has differences in stages, hence it is called 'distinct aspects.' Achieved virtues are simultaneous, hence it is called 'similar aspects.' The meanings of the terms are thus (this section ends).
Next, we distinguish the substance and characteristics. Universally speaking, the True Mind is used as the substance. Among them, the distinctions are not without differences. What are the aspects of difference? The substance of the Path of Realization is the True Consciousness Mind. This mind-substance is complete with all the Buddha-dharmas like the sands of the Ganges, namely the Dharmadhatu (realm of dharma), permanence, bliss, self, purity, wisdom, samadhi (concentration), liberation, and other dharmas. Encompassing the dharmas with the mind, nothing exceeds the True Mind; distinguishing the mind according to the dharmas, the mind has differences like the dust motes of the Dharmadhatu. The mind illuminates these dharmas with the same substance, pure without the obscuration of darkness. Although the nature is always pure, it is defiled by false defilements, appearing impure. Later, through the antidote of practice, the accumulation of defilements is extinguished and eliminated, and the originally hidden pure mind manifests as beautiful virtues. The pure virtues begin to manifest, like the sweet nature of the mind internally illuminating the Dharmadhatu. Therefore, it is said to be Realization. It is probably a natural, non-discriminating illumination, not an illumination based on conditions. The substance of the Path of Assistance is the active Six Paramitas (perfections). What does this mean? When practicing the antidote to manifest Realization, one completely practices all the practices of the Dharmadhatu. Practice熏習(perfumes) the True Mind, thus causing the true virtues in the mind to gather and arise, which is said to be the Path of Assistance. The substance of Non-Abiding
者。略有三種。一就觀解以明不住。二據行修。三就果德。言觀解者。菩薩觀法非有非無。見非有故不著有邊。見非無故不著無邊。于有于無不偏住著。故名不住。言行修者。義別有三。一證相對助以明不住證行寂滅。助行起作。助而常證不偏住作。證而常助不偏住寂。寂作俱游不偏住著故名不住。二偏就證以明不住。證實平等無法可住。故名不住。故地論中名如行道為不住道。三偏就助以明不住。于中有三。一自利利他二行分別。菩薩善修自利行故不住凡夫。修利他故不住二乘。故名不住。二就自行福智以明。福隨有生。智依無成。以修福故不住于無。以修智故不著于有。故名不住。三應就諸行以明不住。如一施中不見施者受者財物及與果報不著于有。常依三事而行佈施不住于無。故名不住。如施既然。諸行齊爾。此後三門合為助中不住之義。前就證助以明不住。次偏就證後偏就助。合為第二行修不住。第三門中言就果德明不住者。謂佛如來得大涅槃不捨世間。得涅槃故不住生死有為法中。不捨世故不住寂滅無為法中。故名不住。同相三道辨之粗爾。
別相三道義三門分別(釋名一 定位二 辨相三)
別相三道出地經論。亦得名為位別三道。名字是何。一見。二修。三無功用。初言見者。慧心推求明
{ "translations": [ "現代漢語譯本：\n關於『不住』，略有三種解釋。第一種是從觀想理解的角度來闡明『不住』。第二種是根據修行來闡明。第三種是從果德的角度來闡明。\n\n從觀想理解的角度來說，菩薩觀察諸法，認為它既非實有也非虛無。因為見到它並非實有，所以不執著于『有』的邊見；因為見到它並非虛無，所以不執著于『無』的邊見。對於『有』和『無』，都不偏頗地執著，所以叫做『不住』。\n\n從修行實踐的角度來說，意義上又分為三種。第一種是證悟和行持相對相助，來闡明『不住』。證悟是寂滅，行持是起作。輔助行持時常處於證悟之中，不偏頗地執著于起作；證悟時常輔助行持，不偏頗地執著于寂滅。寂滅和起作兩者兼顧，不偏頗地執著，所以叫做『不住』。第二種是偏重於證悟來闡明『不住』。證悟真實平等，沒有什麼是可以執著的，所以叫做『不住』。因此，《地論》中將如行道稱為『不住道』。第三種是偏重於行持來闡明『不住』。其中又有三種。一是自利和利他兩種行為的分別。菩薩善於修習自利的行為，所以不滯留在凡夫的境界；修習利他的行為，所以不滯留在二乘（聲聞、緣覺）的境界，所以叫做『不住』。二是就自身的福德和智慧的修行來闡明。福德隨著『有』而生，智慧依靠『無』而成。因為修習福德，所以不滯留于『無』；因為修習智慧，所以不執著于『有』，所以叫做『不住』。三是應該就各種行為來闡明『不住』。例如，在一次佈施中，不見到施者、受者、財物以及果報，不執著于『有』；常常依靠這三件事而行佈施，不滯留于『無』，所以叫做『不住』。像佈施這樣，各種行為都是如此。這後面的三種都屬於輔助行持中的『不住』之義。前面是從證悟和輔助行持兩方面來闡明『不住』，其次是偏重於證悟，最後是偏重於輔助行持，合起來是第二種修行實踐中的『不住』。\n\n第三種是從果德的角度來闡明『不住』，指的是佛如來證得大涅槃，但不捨棄世間。因為證得涅槃，所以不滯留在生死的有為法中；因為不捨棄世間，所以不滯留在寂滅的無為法中，所以叫做『不住』。相同的三道辨析大概就是這樣。\n\n別相三道從意義上分為三門來分別（釋名、定位、辨相）。\n\n別相三道出自《地經論》。也可以叫做位別三道。名字是什麼呢？一是見道，二是修道，三是無功用道。首先說『見道』，是慧心推求明瞭……", "English translations": [ "English version:\nRegarding 'non-abiding,' there are roughly three explanations. The first is to clarify 'non-abiding' from the perspective of contemplation and understanding. The second is based on practice. The third is from the perspective of the fruition of virtue.\n\nFrom the perspective of contemplation and understanding, a Bodhisattva observes all dharmas, considering them neither truly existent nor truly non-existent. Because they see that it is not truly existent, they do not cling to the extreme of 'existence'; because they see that it is not truly non-existent, they do not cling to the extreme of 'non-existence.' They do not partially cling to either 'existence' or 'non-existence,' so it is called 'non-abiding.'\n\nFrom the perspective of practice, there are three different meanings. The first is that enlightenment and practice are relatively mutually assisting to clarify 'non-abiding.' Enlightenment is quiescence, and practice is activity. Assisting practice is always in enlightenment, not partially clinging to activity; enlightenment always assists practice, not partially clinging to quiescence. Quiescence and activity are both attended to, without partial clinging, so it is called 'non-abiding.' The second is to emphasize enlightenment to clarify 'non-abiding.' Realizing true equality, there is nothing to cling to, so it is called 'non-abiding.' Therefore, in the Dasabhumika Sutra (Dilun), the path of practice is called 'non-abiding path.' The third is to emphasize practice to clarify 'non-abiding.' Among them, there are three types. One is the distinction between self-benefit and benefiting others. Bodhisattvas are good at cultivating self-benefiting actions, so they do not remain in the realm of ordinary beings; they cultivate actions that benefit others, so they do not remain in the realm of the Two Vehicles (Shravakas and Pratyekabuddhas), so it is called 'non-abiding.' The second is to clarify based on the cultivation of one's own merit and wisdom. Merit arises with 'existence,' and wisdom is achieved through 'non-existence.' Because of cultivating merit, one does not remain in 'non-existence'; because of cultivating wisdom, one does not cling to 'existence,' so it is called 'non-abiding.' The third is that 'non-abiding' should be clarified based on various actions. For example, in an act of giving, one does not see the giver, the receiver, the object, or the karmic result, and does not cling to 'existence'; one always relies on these three things to practice giving, without remaining in 'non-existence,' so it is called 'non-abiding.' Just as with giving, all actions are like this. These last three all belong to the meaning of 'non-abiding' in assisting practice. The first is to clarify 'non-abiding' from the aspects of enlightenment and assisting practice, the second emphasizes enlightenment, and the last emphasizes assisting practice, which together is the second type of 'non-abiding' in practice.\n\nThe third is to clarify 'non-abiding' from the perspective of the fruition of virtue, referring to the Tathagata Buddha attaining Great Nirvana but not abandoning the world. Because they attain Nirvana, they do not remain in the conditioned dharmas of samsara; because they do not abandon the world, they do not remain in the unconditioned dharmas of quiescence, so it is called 'non-abiding.' The analysis of the three identical paths is roughly like this.\n\nThe three distinct paths are divided into three categories in terms of meaning (explanation of names, positioning, differentiation of characteristics).\n\nThe three distinct paths come from the Dasabhumika Sutra (Di Jing Lun). They can also be called the three paths distinguished by stages. What are the names? First is the Path of Seeing (Jian Dao), second is the Path of Cultivation (Xiu Dao), and third is the Path of No-Effort (Wu Gong Yong Dao). First, the 'Path of Seeing' is the wisdom-mind seeking clarity..." ] }
白名見。進習名修。修心久純任運上升息于緣務名無功用。此之三種諸地不同。名之為別。別行體狀目之為相。即此三行虛通名道。此三分異。是故亦名位別三道。名字如是(此一門竟)。
次定位分。據實通論。一切位中皆具此三。隨相別分局在出世。出世有二。一初地已上名為出世。二隨地相四地已上方名出世。就初門中大位開分初地見道。故地論言。諸見縛者于初地中見道時斷。二地已上乃至七地是其修道。八地已上名無功用。以實細分見有二種。一者緣見。在解行終心。故地持言。諸見縛者解行時斷。二者證見。在初地始心。修道亦二。一者習修。在初地滿心。故地持中宣說初地以為凈心及初修慧行也。二者正修。在二地已上。無功用中亦有二種。一習無功用在七地中。故地經中宣說。七地修無功用。二成無功用。八地已上與無生忍。其義相似。始習無生在七地中。成就無生在八地上。初門如是。第二門中大位開分。第四地中初入出世名為見道。故仁王中名第四地為須陀洹。又地經云。身見為首。我人眾生陰界諸入我慢所起出沒等事第四地中皆悉遠離。五地已上判為修道。八地已上名無功用。以實細分見有二種。一者習見在三地終心。觀一切法不生不滅因緣而有。二者成見在四地中。正見諸法不生不滅
【現代漢語翻譯】 現代漢語譯本：白名見（指白色顯現）。進習名修（通過進步和學習來修行）。修心久純任運上升，息于緣務名無功用（長期純熟地修心，任其自然運作而提升，停止對外緣事務的執著，稱為無功用）。這三種（狀態）在各個菩薩階位上有所不同，因此稱為『別』（差別）。這些差別行為的具體狀態稱為『相』（相狀）。這三種行為融會貫通，就稱為『道』（道路）。這三者的區分，因此也稱為階位上的三種道路。名字就是這樣（這一部分結束）。
接下來是階位劃分。從實際情況通盤來看，一切階位都具備這三種（狀態）。如果按照相狀來區分，則侷限於出世間法。出世間法有兩種：一是初地（歡喜地）以上稱為出世，二是隨地相，四地（焰慧地）以上才稱為出世。就第一種情況而言，大的階位劃分是初地見道。所以《地論》說：『所有被見解束縛的人，在初地見道時斷除（見惑）。』二地（離垢地）以上乃至七地（遠行地）是修道。八地（不動地）以上稱為無功用。如果細緻地劃分，見有兩種：一是緣見，在解行（解行地）結束時。所以《地持經》說：『所有被見解束縛的人，在解行時斷除（見惑）。』二是證見，在初地開始時。修道也有兩種：一是習修，在初地圓滿時。所以《地持經》中宣說初地是凈心以及初修慧行。二是正修，在二地以上。無功用也有兩種：一是習無功用，在七地中。所以《地經》中宣說七地修無功用。二是成無功用，八地以上與無生法忍相似。開始修習無生法忍在七地中，成就無生法忍在八地以上。第一種情況是這樣。第二種情況中，大的階位劃分是第四地（焰慧地）初入出世，稱為見道。所以《仁王經》中稱第四地為須陀洹（預流果）。又《地經》說：『以身見為首，我、人、眾生、陰、界、諸入、我慢所引起的出沒等事，在第四地中都完全遠離。』五地（極難勝地）以上判為修道。八地以上稱為無功用。如果細緻地劃分，見有兩種：一是習見，在三地（發光地）結束時，觀察一切法不生不滅，因緣而有。二是成見，在四地中，真正見到諸法不生不滅。
【English Translation】 English version: 『Bai Ming Jian』 (白名見, refers to the manifestation of whiteness). 『Jin Xi Ming Xiu』 (進習名修, advancing through learning is called cultivation). 『Xiu Xin Jiu Chun Ren Yun Shang Sheng, Xi Yu Yuan Wu Ming Wu Gong Yong』 (修心久純任運上升息于緣務名無功用, prolonged and pure cultivation of the mind, allowing it to operate naturally and ascend, ceasing attachment to external affairs, is called non-contrivance). These three (states) differ in various Bodhisattva stages, hence they are called 『Bie』 (別, differences). The specific states of these different actions are called 『Xiang』 (相, characteristics). When these three actions are thoroughly integrated, it is called 『Dao』 (道, path). The distinction of these three is therefore also called the three paths in terms of stages. The names are as such (this section ends).
Next is the division of stages. From a comprehensive perspective, all stages possess these three (states). If distinguished according to characteristics, they are limited to transmundane (出世間) dharmas. There are two types of transmundane dharmas: first, the stages from the first Bhumi (歡喜地, Joyful Ground) onwards are called transmundane; second, according to the characteristics of the stages, only the stages from the fourth Bhumi (焰慧地, Radiant Wisdom Ground) onwards are called transmundane. In the first case, the major division of stages is the seeing the path (見道) in the first Bhumi. Therefore, the Dasabhumika Sutra (地論) says: 『All those who are bound by views, sever (the afflictions of views) when seeing the path in the first Bhumi.』 The second Bhumi (離垢地, Stainless Ground) up to the seventh Bhumi (遠行地, Far-Going Ground) is the path of cultivation. The eighth Bhumi (不動地, Immovable Ground) onwards is called non-contrivance. If divided meticulously, there are two types of seeing: first, relational seeing, at the end of the stage of understanding and practice (解行地). Therefore, the Bodhisattvabhumi Sutra (地持經) says: 『All those who are bound by views, sever (the afflictions of views) at the time of understanding and practice.』 Second, realized seeing, at the beginning of the first Bhumi. There are also two types of cultivation: first, habitual cultivation, at the completion of the first Bhumi. Therefore, the Bodhisattvabhumi Sutra proclaims that the first Bhumi is the pure mind and the initial practice of wisdom. Second, proper cultivation, from the second Bhumi onwards. There are also two types of non-contrivance: first, habitual non-contrivance, in the seventh Bhumi. Therefore, the Dasabhumika Sutra proclaims that the seventh Bhumi cultivates non-contrivance. Second, accomplished non-contrivance, from the eighth Bhumi onwards, which is similar to the non-origination forbearance (無生法忍). The initial practice of non-origination forbearance is in the seventh Bhumi, and the accomplishment of non-origination forbearance is from the eighth Bhumi onwards. This is the first case. In the second case, the major division of stages is that the initial entry into the transmundane in the fourth Bhumi (焰慧地, Radiant Wisdom Ground) is called seeing the path. Therefore, the Benevolent Kings Sutra (仁王經) calls the fourth Bhumi Srotapanna (須陀洹, Stream-Enterer). Furthermore, the Dasabhumika Sutra says: 『Taking the view of self as the head, the arising and ceasing of things such as self, person, sentient beings, aggregates, realms, entrances, and arrogance, are all completely abandoned in the fourth Bhumi.』 The fifth Bhumi (極難勝地, Very Difficult to Conquer Ground) onwards is judged as the path of cultivation. The eighth Bhumi onwards is called non-contrivance. If divided meticulously, there are two types of seeing: first, habitual seeing, at the end of the third Bhumi (發光地, Luminous Ground), observing that all dharmas neither arise nor cease, but exist due to conditions. Second, accomplished seeing, in the fourth Bhumi, truly seeing that all dharmas neither arise nor cease.
。修亦有二。一者習修在四地終心。方便行中發勤精進。二者正修在五地上。無功用中二種如上。然經論中地位開合進退非一。或開前合後。或開后合前。或開中間以合前後。今據一門且分此三。位別如是(此二門竟)。
次辨其相。見有二種。一者習見。謂解行中學觀如理。二者成見。謂初地中真觀現前。成中有二。一者自分。始入初地于自所證無我法中證照分明。二者勝進。謂初地中於二地上行修得失善觀分明如初地中發趣果等。修道亦二。一者習修。謂初地中發諸大愿修行戒等。二者正修。謂二地上修行戒等。正中有二。一漸次修。二者頓修。言漸修者。謂二地上乃至六地五行勝進。言五行者。如地持說。二地修戒。三地習定。四五六地修習智慧。慧有三種。一道品相應慧。四地所修。二二諦相應慧。五地所習。三緣起相應慧。六地所學。以此通前合為五行。此五漸生名漸次修。言頓修者。謂第七地于唸唸中頓起一切菩提分法。無功用中亦有二種。一習無功用。在七地中。故論說言。七地修習無功用也。二者成熟。在八地上。成中亦二。一者自分。謂八地中報行成熟。二者勝進。謂八地上法流水中諸佛勸發自然趣向無上菩提。是勝進中諸行備起。今隨地相略分三種。一八地中凈土化產生就身業。二九地中
【現代漢語翻譯】 現代漢語譯本：修也有兩種。一是習修，在四地終結之心，于方便行中發奮精進。二是正修，在五地之上，無功用行中，兩種情況如上所述。然而，經論中地位的開合進退並非只有一種方式。或者展開前面而合併後面，或者展開後面而合併前面，或者展開中間而合併前後。現在根據一種說法，暫且分為這三個階段，位次的區別就是這樣（以上兩種情況結束）。
其次辨別它們的相狀。見有兩種。一是習見，指在解行中學觀，如理作觀。二是成見，指在初地中真觀現前。成見有兩種。一是自分，剛入初地時，對於自己所證的無我法能夠清楚地證照明白。二是勝進，指在初地中，對於二地以上的行修得失能夠清楚地觀察明白，如同初地中發趣果等等。修道也有兩種。一是習修，指在初地中，發起各種大愿，修行戒等。二是正修，指在二地以上修行戒等。正修有兩種。一是漸次修，二是頓修。所謂漸修，指二地以上乃至六地，五行勝進。所謂五行，如《地持經》所說，二地修戒，三地習定，四五六地修習智慧。智慧有三種：一是道品相應慧，四地所修；二是二諦相應慧，五地所習；三是緣起相應慧，六地所學。將這些與前面的結合起來，合為五行。這五種逐漸生起，名為漸次修。所謂頓修，指第七地在念念之中頓然生起一切菩提分法。無功用行也有兩種。一是習無功用，在七地中。所以論中說，七地修習無功用。二是成熟，在八地之上。成熟也有兩種。一是自分，指八地中報行成熟。二是勝進，指八地以上，在法流水中，諸佛勸發，自然趨向無上菩提。這是勝進中各種行門都具備生起。現在隨著地相，略分為三種。一是八地中凈土化產生就身業。二是九地中
【English Translation】 English version: There are also two types of cultivation. The first is 'habitual cultivation' (xi xiu), which involves diligent effort and progress in the practices of skillful means (fangbian xing) at the final stage of the Fourth Ground (si di). The second is 'actual cultivation' (zheng xiu), which occurs from the Fifth Ground (wu di) upwards, in effortless practice (wu gongyong xing), with the two aspects as described above. However, the ways in which the stages are opened, closed, advanced, or retreated in the sutras and treatises are not uniform. Sometimes the former is opened and the latter is closed, sometimes the latter is opened and the former is closed, or sometimes the middle is opened while the front and back are closed. Now, according to one perspective, we will temporarily divide them into these three stages, with the distinctions in position as such (the end of these two aspects).
Next, we will distinguish their characteristics. There are two types of 'seeing' (jian). The first is 'habitual seeing' (xi jian), which refers to learning and contemplating in accordance with the principles of understanding and practice (jie xing). The second is 'accomplished seeing' (cheng jian), which refers to the manifestation of true contemplation (zhen guan) in the First Ground (chu di). There are two aspects to accomplishment. The first is 'self-attainment' (zifen), which is the clear and distinct realization of the selfless Dharma (wu wo fa) that one has attained upon initially entering the First Ground. The second is 'superior advancement' (shengjin), which refers to the clear and distinct observation of the gains and losses in the practices of the Second Ground and above, such as the arising of the results in the First Ground. There are also two types of 'cultivating the path' (xiudao). The first is 'habitual cultivation' (xi xiu), which refers to making great vows and practicing precepts (jie) and so on in the First Ground. The second is 'actual cultivation' (zheng xiu), which refers to practicing precepts and so on from the Second Ground upwards. There are two aspects to actual cultivation: gradual cultivation (jianci xiu) and sudden cultivation (dun xiu). 'Gradual cultivation' refers to the advancement of the five practices (wu xing) from the Second Ground up to the Sixth Ground. The 'five practices,' as described in the Yogācārabhūmi-śāstra (Di Chi Jing), are: the Second Ground cultivates precepts; the Third Ground practices concentration (ding); and the Fourth, Fifth, and Sixth Grounds cultivate wisdom (hui). There are three types of wisdom: first, wisdom corresponding to the factors of enlightenment (daopin xiangying hui), cultivated in the Fourth Ground; second, wisdom corresponding to the two truths (erti xiangying hui), practiced in the Fifth Ground; and third, wisdom corresponding to dependent origination (yuanqi xiangying hui), learned in the Sixth Ground. Combining these with the previous ones, they become the five practices. These five gradually arise, which is called gradual cultivation. 'Sudden cultivation' refers to the sudden arising of all the factors of enlightenment (bodhi fen fa) in every moment in the Seventh Ground. There are also two types of 'effortless practice' (wu gongyong xing). The first is 'habitual effortless practice' (xi wu gongyong), which is in the Seventh Ground. Therefore, the treatise says that the Seventh Ground cultivates effortless practice. The second is 'maturity' (chengshu), which is in the Eighth Ground and above. There are also two aspects to maturity. The first is 'self-attainment' (zifen), which refers to the maturity of the results of actions (bao xing) in the Eighth Ground. The second is 'superior advancement' (shengjin), which refers to the encouragement from the Buddhas in the stream of Dharma (fa liushui) from the Eighth Ground upwards, naturally tending towards unsurpassed Bodhi. This is where all the practices in superior advancement are fully arising. Now, according to the characteristics of the grounds, we will briefly divide them into three types. First, in the Eighth Ground, the purification of the Buddha-field (jingtu) and the transformation and accomplishment of bodily actions (shen ye). Second, in the Ninth Ground,
辨才益物成就口業。三十地中得深智行成就意業。別相三道辨之粗爾。
三種住義兩門分別(釋名一 辨相二)
三種住義出持地論。大智論中亦具分別。依處名住。住義不同。一門說三。三名是何。一是聖住。二是梵住。三是天住。言聖住者。會正之解名之為聖。聖為人依。故名聖住。亦可聖者是其聖人。聖所依處名為聖住。言梵住者。凈行名梵。梵為人依。名為梵住。亦聖人離欲名梵。梵所居處名為梵住。言天住者。八禪天法。故名為天。天為人依。名為天住。亦可聖人是其凈天。天所居處名為天住。問曰。何故不說人住鬼畜住等。釋言。通說理亦無傷。以非勝故是中不論。名義如是(此一門竟)。
次辨其相。開合不定。總之為一。謂七無上中一住無上。或分為二。一是世間。二是出世。梵住天住是其世間。聖住一種是其出世。或分為三。三名如向。于中辨釋略有三義。一就果分別。如大智論說。欲界六天名為天住。色無色天名為梵住。以離欲故。涅槃聖法名為聖住。二就因分別。亦如大智論說。佈施持戒禮拜等善名為天住。能得欲界六天果故。四禪四空四無量等名為梵住。能得上界梵世界故。此色無色通名為梵。三三昧等名為聖住。三就行分別。如地持說。八禪地定名為天住。其所依故。
【現代漢語翻譯】 現代漢語譯本 辨才能夠利益眾生，成就口業。在三十地中獲得甚深的智慧，修行成就意業。對於別相、三道的辨別，只是粗略地說明。
三種住的意義，從兩個方面來分別（一是解釋名稱，二是辨別相狀）
三種住的意義出自《持地論》。《大智度論》中也有詳細的分別。依據之處稱為『住』。『住』的意義不同。一方面說三種。三種名稱是什麼？一是聖住（Aryavasa），二是梵住（Brahmavihara），三是天住（Devavasa）。說到聖住，符合正道的理解稱為『聖』。聖人是人們所依靠的，所以稱為聖住。也可以說聖人就是那些聖賢之人，聖人所居住的地方稱為聖住。說到梵住，清凈的行為稱為『梵』。『梵』是人們所依靠的，稱為梵住。也可以說聖人遠離慾望稱為『梵』，『梵』所居住的地方稱為梵住。說到天住，八禪天的法，所以稱為『天』。『天』是人們所依靠的，稱為天住。也可以說聖人就是那些清凈的天人，天人所居住的地方稱為天住。有人問：為什麼不說人住、鬼畜住等等？回答說：通俗地說，道理上也沒有妨礙，因為它們不是殊勝的，所以這裡不討論。名稱和意義就是這樣（這一方面結束）。
其次辨別它們的相狀。開合不定。總的來說為一種，即七無上中一住無上。或者分為兩種，一是世間，二是出世間。梵住、天住是世間，聖住是一種出世間。或者分為三種，三種名稱如前所述。其中辨別解釋略有三種意義。一是從果報上分別，如《大智度論》所說，欲界六天稱為天住，色界、無色界天稱為梵住，因為它們遠離慾望的緣故。涅槃聖法稱為聖住。二是從因地上分別，也如《大智度論》所說，佈施、持戒、禮拜等善行稱為天住，因為能夠得到欲界六天的果報。四禪、四空、四無量等稱為梵住，因為能夠得到上界梵世界的緣故。這色界、無色界統稱為梵。三三昧等稱為聖住。三是從修行上分別，如《地持論》所說，八禪地定稱為天住，因為它們是所依靠的。
【English Translation】 English version Accomplishing eloquence benefits beings and perfects verbal karma. Attaining profound wisdom in the thirty grounds perfects mental karma. Discriminating the specific characteristics and the three paths is only a rough explanation.
The meaning of the three abodes is distinguished in two aspects (1. Explaining the names; 2. Discriminating the characteristics)
The meaning of the three abodes comes from the 持地論 (Chidilun) [Treatise on the Foundation of the Earth]. The 大智度論 (Dazhidulun) [Mahaprajnaparamita-sastra] also contains detailed distinctions. The place of reliance is called 'abode'. The meaning of 'abode' is different. One aspect speaks of three. What are the three names? First is 聖住 (Aryavasa) [Noble Abode], second is 梵住 (Brahmavihara) [Brahma Abode], and third is 天住 (Devavasa) [Deva Abode]. Speaking of 聖住 (Aryavasa), the understanding that accords with the right path is called 'noble'. The noble person is what people rely on, so it is called 聖住 (Aryavasa). It can also be said that the noble ones are those virtuous people, and the place where the noble ones reside is called 聖住 (Aryavasa). Speaking of 梵住 (Brahmavihara), pure conduct is called '梵 (Brahma)'. '梵 (Brahma)' is what people rely on, and is called 梵住 (Brahmavihara). It can also be said that the noble person is free from desire and is called '梵 (Brahma)', and the place where '梵 (Brahma)' resides is called 梵住 (Brahmavihara). Speaking of 天住 (Devavasa), the Dharma of the eight 禪 (dhyana) heavens, so it is called '天 (Deva)'. '天 (Deva)' is what people rely on, and is called 天住 (Devavasa). It can also be said that the noble people are those pure 天 (Deva) beings, and the place where the 天 (Deva) beings reside is called 天住 (Devavasa). Someone asks: Why not speak of human abode, ghost abode, animal abode, etc.? The answer is: Generally speaking, there is no harm in the principle, but because they are not superior, they are not discussed here. The names and meanings are like this (this aspect ends).
Next, distinguish their characteristics. Opening and closing are uncertain. In general, it is one, that is, one abode is unsurpassed among the seven unsurpassed. Or it is divided into two, one is mundane, and the other is supramundane. 梵住 (Brahmavihara) and 天住 (Devavasa) are mundane, and 聖住 (Aryavasa) is a kind of supramundane. Or it is divided into three, and the three names are as mentioned before. Among them, the distinction and explanation have three meanings. First, distinguish from the perspective of retribution, as the 大智度論 (Dazhidulun) says, the six heavens of the desire realm are called 天住 (Devavasa), the heavens of the form realm and formless realm are called 梵住 (Brahmavihara), because they are free from desire. 涅槃 (Nirvana), the noble Dharma, is called 聖住 (Aryavasa). Second, distinguish from the perspective of cause, as the 大智度論 (Dazhidulun) also says, good deeds such as giving, upholding precepts, and prostrating are called 天住 (Devavasa), because they can obtain the retribution of the six heavens of the desire realm. The four 禪 (dhyana), the four emptinesses, and the four immeasurables are called 梵住 (Brahmavihara), because they can obtain the Brahma world of the upper realm. These form realm and formless realm are collectively called '梵 (Brahma)'. The three 三昧 (samadhi), etc., are called 聖住 (Aryavasa). Third, distinguish from the perspective of practice, as the 地持論 (Chidilun) says, the eight 禪 (dhyana) grounds of 定 (samadhi) are called 天住 (Devavasa), because they are what is relied upon.
四無量心名為梵住。以此四行於一切生離過凈故。彼三三昧滅盡正受名為聖住。唯是聖人所依止故。此後三住涅槃名為三行窟宅。猶是住處義也。或分為四。如大智論說。於前三上加一住合為四也。如彼論說。首楞嚴等無量三昧。及佛十力四無所畏不共法等。一切佛法通名佛住。或分十六。彼天住中有八禪定。即以為八。梵中有其四無量心。通前十二。聖住有四。謂三三昧滅盡正受。通前十六。如地持說。此十六中四無上住如來多住天住之中住第四禪。以下三禪慧多定少。上之四空定多慧少。定慧不均。用不稱心故不多住。唯第四禪定慧均等作用稱心。是以多住。是故如來最初成道及般涅槃。皆依四禪梵住之中多住。大悲如來常念有苦眾生。大悲能拔。是故多住。聖中多住空三昧門及滅盡正受。以空三昧離相中勝滅盡正受寂止極。是故多住。隨義廣分住乃無量。今據一門且論三種。三住如是。
大乘義章卷第十(終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十一
遠法師撰
凈法聚因法中。此卷有十九門(一暖等四心義 二人四依義 三法四依義 四聖種義 五四親近行義 六轉業四行義 七四修定義 八四不壞凈義 九四堅義 十四種道義 十一四種善法義
【現代漢語翻譯】 現代漢語譯本：四無量心（慈、悲、喜、舍四種廣大的心境）被稱為梵住。因為以這四種行為對待一切眾生，可以遠離過失，達到清凈的境界。彼三種三昧（空、無相、無愿）和滅盡正受（一種極深的禪定狀態）被稱為聖住。因為只有聖人才能安住於此。這之後的三個住處，即涅槃，被稱為三行窟宅，意思是最終的歸宿。或者可以分為四種，如《大智度論》所說，在前三種的基礎上加上佛住，合為四種。如該論所說，首楞嚴三昧（一種強大的禪定）、無量三昧，以及佛的十力（佛所具有的十種力量）、四無所畏（佛的四種無畏懼的品質）、不共法（佛獨有的功德）等，一切佛法都可以統稱為佛住。或者可以分為十六種。天住中有八禪定，即色界的四禪和無色界的四空定，合為八種。梵住中有四無量心，加上前面的八種，共十二種。聖住有四種，即三種三昧和滅盡正受，加上前面的十二種，共十六種。如《地持論》所說，這十六種住處中，如來多住在天住中的第四禪。因為第四禪以下的三禪，智慧多而定力少；第四禪以上的四空定，定力多而智慧少。定慧不均衡，作用不稱心，所以佛陀不住在這些禪定中。只有第四禪定慧均等，作用稱心，所以佛陀多住於此。因此，如來最初成道和般涅槃時，都依於四禪。在梵住之中，佛陀多住于大悲。大悲如來常常想著受苦的眾生，大悲能夠拔除他們的痛苦，所以佛陀多住於此。在聖住之中，佛陀多住于空三昧門和滅盡正受。因為空三昧在離相中最為殊勝，滅盡正受在寂靜止息方面達到極致，所以佛陀多住於此。隨著意義的廣泛區分，住處實際上是無量的。現在根據一個方面，暫且討論這三種住處。三種住處就是這樣。
《大乘義章》卷第十（終） 《大正藏》第44冊 No. 1851 《大乘義章》
《大乘義章》卷第十一
遠法師 撰
凈法聚因法中。此卷有十九門：（一、暖等四心義；二、人四依義；三、法四依義；四、聖種義；五、四親近行義；六、轉業四行義；七、四修定義；八、四不壞凈義；九、四堅義；十、四種道義；十一、四種善法義
【English Translation】 English version: The Four Immeasurable Minds (the four great states of mind: loving-kindness, compassion, joy, and equanimity) are called Brahma-viharas (abodes of Brahma). Because by practicing these four, one can be free from faults and attain purity in relation to all beings. The three Samadhis (emptiness, signlessness, and wishlessness) and Nirodha-samapatti (cessation attainment, a very deep state of meditation) are called Noble Abodes. Because only the noble ones can abide in them. The three abodes after these, namely Nirvana, are called the 'caves' or 'dwellings' of the three practices, meaning the ultimate refuge. Or they can be divided into four, as stated in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), by adding the Buddha-viharas (abodes of the Buddha) to the previous three, making a total of four. As that treatise says, the Shurangama Samadhi (a powerful meditation), immeasurable Samadhis, as well as the Buddha's Ten Powers (the ten powers possessed by the Buddha), Four Fearlessnesses (the Buddha's four qualities of fearlessness), Unique Dharmas (the unique merits of the Buddha), etc., all Buddha-dharmas can be collectively called Buddha-viharas. Or they can be divided into sixteen. Among the Deva-viharas (abodes of the Devas), there are the Eight Dhyanas (meditative absorptions), namely the four Dhyanas of the Form Realm and the four Formless Absorptions of the Formless Realm, making a total of eight. Among the Brahma-viharas, there are the Four Immeasurable Minds, adding to the previous eight, making a total of twelve. The Noble Abodes have four, namely the three Samadhis and Nirodha-samapatti, adding to the previous twelve, making a total of sixteen. As the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says, among these sixteen abodes, the Tathagata (Thus Come One, an epithet of the Buddha) mostly abides in the fourth Dhyana among the Deva-viharas. Because in the three Dhyanas below the fourth Dhyana, wisdom is more and concentration is less; in the four Formless Absorptions above the fourth Dhyana, concentration is more and wisdom is less. Concentration and wisdom are not balanced, and their function is not satisfactory, so the Buddha does not abide in these meditations much. Only the fourth Dhyana has balanced concentration and wisdom, and its function is satisfactory, so the Buddha abides in it mostly. Therefore, when the Tathagata first attained enlightenment and when he entered Parinirvana (final Nirvana), he relied on the four Dhyanas. Among the Brahma-viharas, the Buddha mostly abides in Great Compassion. The Tathagata of Great Compassion always thinks of suffering beings, and Great Compassion can remove their suffering, so the Buddha mostly abides in it. Among the Noble Abodes, the Buddha mostly abides in the gate of Emptiness Samadhi and Nirodha-samapatti. Because Emptiness Samadhi is the most excellent in being free from characteristics, and Nirodha-samapatti reaches the extreme in stillness and cessation, so the Buddha mostly abides in them. With the broad distinction of meanings, the abodes are actually immeasurable. Now, based on one aspect, let's temporarily discuss these three abodes. Such are the three abodes.
Mahayana Meaning Chapter, Volume 10 (End) Taisho Tripitaka, Volume 44, No. 1851, Mahayana Meaning Chapter
Mahayana Meaning Chapter, Volume 11
Composed by Dharma Master Yuan
In the Dharma of Pure Dharma Aggregates. This volume has nineteen sections: (1. Meaning of the Four Minds such as Warmth; 2. Meaning of the Four Reliances of People; 3. Meaning of the Four Reliances of Dharma; 4. Meaning of the Noble Lineage; 5. Meaning of the Four Practices of Closeness; 6. Meaning of the Four Practices of Transforming Karma; 7. Meaning of the Four Definitions of Cultivation; 8. Meaning of the Four Imperishable Purities; 9. Meaning of the Four Firmnesses; 10. Meaning of the Four Kinds of Paths; 11. Meaning of the Four Kinds of Good Dharmas
十二四種味義 十三四德處義 十四四種求知義 十五四陀羅尼義 十六四無量義 十七四無礙義 十八菩薩四無畏義 十九四攝義)。
一暖等四心。于中曲有六門分別(一釋其名 二定體性 三辨其相 四開合廣略 五長短分別 六就界分別)
第一釋名。暖頂及忍並世第一法是其名也。所言暖者。就喻為名。無漏如火。此諸善根學為理觀。得彼火相名之為暖。所言頂者。亦就喻名。如世山峰謂之為頂。此善為是在於暖上故名為頂。問曰。暖等四品善根一次第法頂非最極。何故名頂。釋言。善根有動不動。前二是動。以可退故。后二不動。不可退故。頂者是其動中之極。如世山峰分流之處。故名為頂。問曰。何不不動之極說名為頂。彼所受其第一名故。問曰。大小德位相併。如龍樹說。菩薩初地名之為頂。解行終心名為頂墮。將彼類小應苦忍去方名為頂。今何故說世間善根以為頂乎。釋言。頂義上下無局。一切所行隨分過前皆得名頂。以無局故。大小相類大乘世間亦有頂義。小乘出世亦有頂義。以俱有故。彼龍樹論且就出世不退之位說名為頂。小乘就彼世間善中退窮名頂。所言忍者。當相為名。慧心安法。故名為忍。通論四種俱皆是忍。但此是其不動之始安住義顯。故偏名忍。世第一者。顯勝之目
【現代漢語翻譯】 現代漢語譯本 十二、四種味義（四種滋味之義） 十三、四德處義（四種功德之處的意義） 十四、四種求知義（四種尋求知識的意義） 十五、四陀羅尼義（四種總持的意義） 十六、四無量義（四種無量心的意義） 十七、四無礙義（四種無礙辯才的意義） 十八、菩薩四無畏義（菩薩四種無所畏懼的意義） 十九、四攝義（四攝法的意義）。
一、暖等四心。于中曲有六門分別（一、釋其名；二、定體性；三、辨其相；四、開合廣略；五、長短分別；六、就界分別）。
第一、釋名。暖、頂、忍及世第一法是其名也。所言『暖』者，就譬喻而名。無漏如火，此諸善根學習為理觀，得彼火相，名之為『暖』。所言『頂』者，亦就譬喻名。如世間山峰謂之為頂，此善為是在於暖上，故名為『頂』。問曰：暖等四品善根，一次第法，頂非最極，何故名頂？釋言：善根有動不動，前二是動，以可退故；后二不動，不可退故。頂者是其動中之極，如世山峰分流之處，故名為頂。問曰：何不不動之極說名為頂？彼所受其第一名故。問曰：大小德位相併，如龍樹（Nagarjuna）說，菩薩初地名之為頂，解行終心名為頂墮。將彼類小，應苦忍去方名為頂，今何故說世間善根以為頂乎？釋言：頂義上下無局，一切所行隨分過前皆得名頂，以無局故。大小相類，大乘世間亦有頂義，小乘出世亦有頂義，以俱有故。彼龍樹論且就出世不退之位說名為頂，小乘就彼世間善中退窮名頂。所言『忍』者，當相為名。慧心安法，故名為『忍』。通論四種俱皆是忍，但此是其不動之始，安住義顯，故偏名忍。世第一者，顯勝之目。
【English Translation】 English version Twelve, the meaning of the four kinds of taste. Thirteen, the meaning of the four virtues. Fourteen, the meaning of the four kinds of seeking knowledge. Fifteen, the meaning of the four Dharanis (總持). Sixteen, the meaning of the four immeasurables. Seventeen, the meaning of the four unobstructed (無礙) eloquence. Eighteen, the meaning of the four fearlessnesses of Bodhisattvas. Nineteen, the meaning of the four means of conversion (四攝).
First, the four minds of 'Warmth' and so on. Among them, there are six aspects to be distinguished: (1) explaining the name; (2) defining the essence; (3) distinguishing the characteristics; (4) opening and closing, expanding and abbreviating; (5) distinguishing the length; (6) distinguishing according to the realm.
First, explaining the name. 'Warmth' (暖), 'Peak' (頂), 'Forbearance' (忍), and 'World's First Dharma' (世第一法) are their names. What is called 'Warmth' is named by analogy. The un-outflow (無漏) is like fire. These roots of goodness learn to contemplate the truth, and obtaining the appearance of that fire is called 'Warmth'. What is called 'Peak' is also named by analogy. Like the peaks of mountains in the world are called peaks, this goodness is above 'Warmth', so it is called 'Peak'. Question: The four kinds of roots of goodness, 'Warmth' and so on, are in a sequence. 'Peak' is not the most extreme, so why is it called 'Peak'? Explanation: Roots of goodness are either moving or unmoving. The first two are moving because they can regress; the latter two are unmoving because they cannot regress. 'Peak' is the extreme of the moving ones, like the place where streams diverge from a mountain peak, so it is called 'Peak'. Question: Why isn't the extreme of the unmoving ones called 'Peak'? Because that has already received the name 'World's First'. Question: The positions of great and small virtues are combined, as Nagarjuna (龍樹) said, the first ground of a Bodhisattva is called 'Peak', and the final mind of understanding and practice is called 'Peak Fall'. Comparing that to the small, it should be the 'Forbearance of Suffering' that is called 'Peak', so why do you now say that worldly roots of goodness are called 'Peak'? Explanation: The meaning of 'Peak' is not limited to above or below. Everything that is practiced, surpassing what came before, can be called 'Peak', because there is no limitation. Great and small are similar. The Mahayana world also has the meaning of 'Peak', and the Hinayana transcendence also has the meaning of 'Peak', because both have it. That Nagarjuna's treatise speaks of the position of non-regression from transcendence as 'Peak', while the Hinayana speaks of the exhaustion of regression in worldly goodness as 'Peak'. What is called 'Forbearance' is named according to its characteristic. The wisdom mind is at peace with the Dharma, so it is called 'Forbearance'. Generally speaking, all four are 'Forbearance', but this is the beginning of the unmoving, and the meaning of abiding is clear, so it is specifically called 'Forbearance'. 'World's First' is a term that shows superiority.
於世間中此善最上故云第一。然此四種毗婆沙中名別有四。一名達分。二名觀諦。三名修治。四名善根。如彼論釋。言達分者。出世聖慧觀徹諦理。名之為達。此四善根是彼性分。故名達分。言觀諦者。念處以前未觀諦理。此暖等上以無常等十六行法觀察四諦。故名觀諦。言修治者。為求聖道及聖道果修治身器。如世農夫為求子實修治凈田。故曰修治。言善根者。聖道是善。涅槃善果。暖等四種是彼初基。故名善根。又此四種調順名善。能生聖道。故名根。名義如是。第二門中辨其體性。于中有二。一心法分別。依如毗曇此四善根由慧名體。于所觀察四聖諦慧。若論眷屬則五陰性。此慧相應受數為受。想數為想。心王為識。餘數為行。定共之戒以為色陰。若依成實此四亦是智慧自性。前後眷屬唯行陰攝。若說遠緣亦五陰性。二就有漏無漏分別。依如毗曇一向有漏。但能伏結不永斷故。又是聖慧方便道故。成實法中此四善根現見空理。性是無漏。以雜相故。亦名有漏。體性如是。
第三辨相。于中有四。一約境不同。二觀心有別。三生解不等。四治障有異。言約境者。如毗婆沙說。觀察五陰苦無常等。名之為暖。觀三寶功德名之為頂。觀四真諦名之為忍。唯觀身苦名世第一法。理實此四同觀四諦。為分四別且為言
【現代漢語翻譯】 現代漢語譯本：在世間中，這種善法最為殊勝，所以稱為第一。然而這四種毗婆沙（Vibhasa，註釋）中，名稱各有四種：一是達分（Darsana-bhagah，見分），二是觀諦（Satyānupassanā，觀真諦），三是修治（Samskāra，修習），四是善根（Kusalamūla，善之根本）。如同那些論著的解釋。所謂『達分』，是指超脫世俗的聖慧，能夠徹底觀照真諦的道理，稱為『達』。這四種善根是那種智慧的自性部分，所以稱為『達分』。所謂『觀諦』，是指在念處（Smrtyupasthana，四念處）之前，尚未觀照真諦的道理。這暖位（Usnagata，暖法）等以上，用無常等十六行法觀察四諦，所以稱為『觀諦』。所謂『修治』，是指爲了求得聖道以及聖道的果實，而修治自身這個器皿。如同世間的農夫爲了求得果實而修治乾淨的田地，所以叫做『修治』。所謂『善根』，是指聖道是善，涅槃（Nirvana，寂滅）是善果，暖位等四種是聖道和涅槃的初步基礎，所以稱為『善根』。另外，這四種調和順應，名為善，能夠產生聖道，所以稱為『根』。名稱和意義就是這樣。 第二部分辨別它們的體性。其中有兩點：一是心法上的分別。依照《毗曇》（Abhidhamma，阿毗達摩論），這四種善根以智慧為體性。對於所觀察的四聖諦的智慧。如果討論眷屬，則是五陰（Panca-skandha，五蘊）的性質。與這種智慧相應的受是受陰，想是想陰，心王是識陰，其餘的是行陰，定共之戒是色陰。如果依照《成實論》，這四種也是智慧的自性，前後眷屬都屬於行陰所攝。如果說遠因，也是五陰的性質。二是就『有漏』和『無漏』來分別。依照《毗曇》，這四種善根完全是有漏的，只能降伏煩惱結縛，不能永遠斷除。而且是聖慧的方便道。在《成實論》中，這四種善根能夠現見空性的道理，性質是無漏的。因為有雜染的相，所以也稱為有漏。體性就是這樣。 第三部分辨別它們的相狀。其中有四點：一是依據所觀的境界不同，二是觀心的差別，三是產生理解的不同，四是調伏障礙的不同。所謂『依據所觀的境界』，如《毗婆沙》所說，觀察五陰的苦、無常等，稱為暖位。觀察三寶（Triratna，佛法僧）的功德，稱為頂位（Murdhan，頂法）。觀察四真諦，稱為忍位（Ksanti，忍法）。僅僅觀察身體的痛苦，稱為世第一法（Laukikāgradharma，世第一法）。實際上這四種都觀察四諦，爲了區分四種差別，暫且這樣說。
【English Translation】 English version: In this world, this goodness is the most supreme, hence it is called the 'first'. However, within these four Vibhasas (Vibhasa, commentaries), there are four distinct names: first, Darsana-bhagah (達分, 'part of seeing'); second, Satyanupassana (觀諦, 'contemplation of truth'); third, Samskara (修治, 'cultivation'); and fourth, Kusalamula (善根, 'root of goodness'). As explained in those treatises, 'Darsana-bhagah' refers to the supramundane (出世) sacred wisdom (聖慧) that thoroughly observes the principles of truth, called 'Darsana' (達, 'seeing'). These four roots of goodness are part of that wisdom's nature, hence called 'Darsana-bhagah'. 'Satyanupassana' refers to the state before the Four Foundations of Mindfulness (Smrtyupasthana, 四念處), where the principles of truth have not yet been observed. From the stage of 'warmth' (Usnagata, 暖位) onwards, the Four Noble Truths are observed using the sixteen aspects of impermanence, etc., hence called 'Satyanupassana'. 'Samskara' refers to the cultivation of the body as a vessel in order to seek the sacred path and its fruits. It is like a farmer cultivating a clean field to obtain fruit, hence called 'Samskara'. 'Kusalamula' refers to the sacred path being good, Nirvana (Nirvana, 涅槃) being a good result, and the four stages of 'warmth' etc., being the initial foundation for them, hence called 'Kusalamula'. Furthermore, these four are harmonious and compliant, named 'good', and can generate the sacred path, hence called 'root'. Such are their names and meanings. The second section distinguishes their nature. There are two points: first, the distinction in terms of mental phenomena. According to the Abhidhamma (Abhidhamma, 阿毗達摩論), these four roots of goodness have wisdom as their essence. This is the wisdom that observes the Four Noble Truths. If we discuss the retinue, it is the nature of the five skandhas (Panca-skandha, 五蘊). The feeling associated with this wisdom is the feeling aggregate, the perception is the perception aggregate, the mind-king is the consciousness aggregate, the rest are the formation aggregate, and the non-outflow precepts are the form aggregate. According to the Tattvasiddhi Sastra, these four are also the nature of wisdom itself, and the preceding and following retinue are all included in the formation aggregate. If we speak of distant causes, it is also the nature of the five skandhas. Second, the distinction between 'with outflows' (有漏) and 'without outflows' (無漏). According to the Abhidhamma, these four roots of goodness are entirely with outflows, only able to subdue afflictions and not permanently sever them. Moreover, they are the expedient path of sacred wisdom. In the Tattvasiddhi Sastra, these four roots of goodness can directly see the principle of emptiness, and their nature is without outflows. Because they have defiled characteristics, they are also called with outflows. Such is their nature. The third section distinguishes their characteristics. There are four points: first, the difference based on the observed object; second, the difference in the observing mind; third, the difference in the arising of understanding; and fourth, the difference in subduing obstacles. 'The difference based on the observed object', as the Vibhasa says, observing the suffering, impermanence, etc., of the five skandhas is called the stage of 'warmth'. Observing the merits of the Three Jewels (Triratna, 佛法僧) is called the stage of 'peak' (Murdhan, 頂位). Observing the Four Noble Truths is called the stage of 'forbearance' (Ksanti, 忍位). Merely observing the suffering of the body is called the 'highest mundane dharma' (Laukikāgradharma, 世第一法). In reality, these four all observe the Four Truths, but to distinguish the four differences, we speak in this way for the time being.
耳(此一門竟)。
言觀別者。此之四種同觀四諦觀心差降。故有四別。是義云何。依如毗曇苦集滅道界行分別有三十二。界謂三界。行者所謂苦無常等十六聖行。欲界地中有十六行。上界亦然。上下通說有三十二。於一一行正能觀察。說之為暖。觀之未明名暖方便。觀心分明名暖成就。暖法如是。於一一行心觀來去以漸略之至一心觀。名之為頂。一心觀前名為方便。一心觀后名為成就。此頂心中雖后漸略望於四諦及十六行猶名具觀。不名為略。然此成處各一心觀與后忍中初觀相似。如增上忍似第一法。問曰。善根漸多應好。何故須略。釋言。始觀多心重緣猶不明瞭。觀心后純少緣即見。是以減之。頂法如是。次辨忍法。于彼上下三十二行各一心觀。乃至於彼欲界苦下一行觀來說之為忍。就此忍中具有三十二番觀行。初第一番。於一一行各一心觀先觀欲界苦下四行。次觀上苦。后觀欲界集下四行。次上界集乃至觀道。類亦同然。各四行觀。次第二番。上界道下略去一行觀察餘者。次第三番。上界道下略去二行觀察餘者。如是漸去乃至最後唯觀欲界苦下一行。或苦無常或空無我。從初乃至唯觀欲界苦下二行名忍方便。唯觀一行名忍成就。向前頂中直略觀心。今此忍中心境俱略。問曰。諦法多觀應好。何故須略毗婆
【現代漢語翻譯】 現代漢語譯本 耳(此一門竟)。
言觀別者。此之四種同觀四諦觀心差降。故有四別。是義云何。依如毗曇（Abhidhamma，阿毗達摩，論藏）苦集滅道界行分別有三十二。界謂三界（欲界、色界、無色界）。行者所謂苦無常等十六聖行。欲界地中有十六行。上界亦然。上下通說有三十二。於一一行正能觀察。說之為暖。觀之未明名暖方便。觀心分明名暖成就。暖法如是。於一一行心觀來去以漸略之至一心觀。名之為頂。一心觀前名為方便。一心觀后名為成就。此頂心中雖后漸略望於四諦及十六行猶名具觀。不名為略。然此成處各一心觀與后忍中初觀相似。如增上忍似第一法。問曰。善根漸多應好。何故須略。釋言。始觀多心重緣猶不明瞭。觀心后純少緣即見。是以減之。頂法如是。次辨忍法。于彼上下三十二行各一心觀。乃至於彼欲界苦下一行觀來說之為忍。就此忍中具有三十二番觀行。初第一番。於一一行各一心觀先觀欲界苦下四行。次觀上苦。后觀欲界集下四行。次上界集乃至觀道。類亦同然。各四行觀。次第二番。上界道下略去一行觀察餘者。次第三番。上界道下略去二行觀察餘者。如是漸去乃至最後唯觀欲界苦下一行。或苦無常或空無我。從初乃至唯觀欲界苦下二行名忍方便。唯觀一行名忍成就。向前頂中直略觀心。今此忍中心境俱略。問曰。諦法多觀應好。何故須略毗婆
【English Translation】 English version Ear (this section concludes).
Regarding the differences in observation: These four types similarly observe the Four Noble Truths (苦集滅道, suffering, its origin, its cessation, and the path to its cessation) with varying degrees of mental focus. Hence, there are four distinctions. What is the meaning of this? According to the Abhidhamma (毗曇), there are thirty-two aspects when differentiating suffering, its origin, its cessation, and the path, realms, and practices. 'Realms' refers to the Three Realms (三界, desire realm, form realm, formless realm). 'Practices' refers to the sixteen holy practices, such as suffering and impermanence. In the desire realm, there are sixteen practices. The upper realms are the same. Combining the upper and lower realms, there are thirty-two. When one can correctly observe each practice, it is called 'warmth' (暖). When the observation is not yet clear, it is called 'warmth-stage expedient' (暖方便). When the observation is clear, it is called 'warmth-stage accomplishment' (暖成就). The 'warmth' dharma is like this. In each practice, the mind observes coming and going, gradually reducing it to a single-minded observation, which is called 'peak' (頂). Before single-minded observation, it is called 'expedient' (方便); after single-minded observation, it is called 'accomplishment' (成就). Although this 'peak' mind gradually reduces later, it is still called 'complete observation' in relation to the Four Noble Truths and the sixteen practices. It is not called 'reduced'. However, each single-minded observation at this stage of accomplishment is similar to the initial observation in the subsequent 'forbearance' (忍). Just as increased forbearance is similar to the first dharma. Question: It seems that accumulating more wholesome roots should be better. Why is it necessary to reduce? Explanation: Initially, observing with many thoughts and multiple objects is still unclear. After the mind observes purely with fewer objects, it sees clearly. Therefore, it is reduced. The 'peak' dharma is like this. Next, the 'forbearance' dharma is explained. In each of the thirty-two practices in the upper and lower realms, there is single-minded observation. Eventually, observing a single practice in the suffering aspect of the desire realm is called 'forbearance'. Within this 'forbearance', there are thirty-two rounds of practice. In the first round, each practice is observed with single-mindedness. First, the four practices under suffering in the desire realm are observed. Then, the suffering in the upper realms is observed. Next, the four practices under origin in the desire realm are observed. Then, the origin in the upper realms is observed, and so on, until the path is observed. The categories are the same, with each being observed with four practices. In the second round, one practice is omitted from the path in the upper realms, and the remaining are observed. In the third round, two practices are omitted from the path in the upper realms, and the remaining are observed. This continues gradually until finally only one practice under suffering in the desire realm is observed, either suffering-impermanence or emptiness-no-self. From the beginning until only two practices under suffering in the desire realm are observed, it is called 'forbearance-stage expedient'. Observing only one practice is called 'forbearance-stage accomplishment'. Previously, in the 'peak' stage, only the mind was reduced in observation. Now, in this 'forbearance' stage, both the mind and the object are reduced. Question: It seems that observing more of the Truths should be better. Why is it necessary to reduce, according to the Vibhasa (毗婆)
沙云。譬如富人慾適他土財物廣多不能持去。故以財易錢猶嫌錢多轉以易金。猶患金多以金轉買多價寶珠持去地土。行者如是。欲從世間入出世道。先舍有漏多相續心起于上忍。唯緣一行易入聖道。是以略之。忍法如是。次辨第一。增上忍後重起一心緣欲界苦。唯緣一行名世第一法。以一心故更無方便成就之別。毗曇如是成實論中直云。行者以無常行觀察五陰生泥洹智。下名為暖。中名為頂。上名為忍。上上名為世第一法。不明四種觀相差別。今且義釋。初暖法中先以無常觀察現在果報五陰智無定性。以此比知過未亦然。次觀現集亦但生滅無有自性。過未同爾。次觀現滅托待而立無有定性。過未亦然。后觀現道無常生滅無有自性。過未齊爾。第二頂中先觀苦諦因緣虛假無有自性。以此比知過未同然。集滅道觀類亦同爾。向前觀始以苦無常生滅法數分壞法體。今觀轉勝以其因緣虛假之理明法無性。第三忍中初先總觀三世諸法虛假無性。集滅道觀類亦同爾。向前觀始三世別觀。今觀轉勝三世總觀。世第一中總觀三世四諦虛假。以此總觀與無相中總見法空方便故。觀別如是(此二門竟)。
生解別者。如毗曇婆沙說。暖初緣諦能生下明。頂生中明。忍生上明。以此身中緣諦明故生世第一法(此三門竟)。
次明
【現代漢語翻譯】 現代漢語譯本：沙云：譬如一個富人想要去其他地方，但是他的財物太多，無法全部帶走。所以他用財物換成錢，但還是嫌錢太多，又把錢換成黃金。還是擔心黃金太多，就用黃金去購買價值連城的寶珠，這樣就可以帶著走了。修行者也是這樣，想要從世俗進入出世之道，首先要捨棄有漏、多相續的心，生起上忍（Kshanti，忍辱）。唯獨專注於一行，就容易進入聖道。所以這裡就簡略地說明了。忍法就是這樣。接下來辨析世第一法（Laukikāgradharma）。在增上忍（Adhyādhiṣṭhāna-kṣānti，勝忍）之後，再次生起一心緣于欲界之苦，唯獨專注於一行，這叫做世第一法。因為只有一心，所以沒有其他方便成就的差別。《毗曇》（Abhidharma）中是這樣說的。《成實論》中直接說：『修行者用無常的修行來觀察五陰（Skandha，蘊）生起涅槃（Nirvana）的智慧，下品叫做暖法（Uṣmagata），中品叫做頂法（Mūrdhan），上品叫做忍法，上上品叫做世第一法。』沒有說明四種觀相的差別。現在姑且按照義理來解釋。最初的暖法中，先用無常來觀察現在果報的五陰，知道它沒有定性。用這個來比照，就知道過去和未來也是這樣。其次觀察現在的集諦（Samudaya，集），也只是生滅，沒有自性。過去和未來也是一樣。再次觀察現在的滅諦（Nirodha，滅），依靠條件而成立，沒有定性。過去和未來也是這樣。最後觀察現在的道諦（Mārga，道），無常生滅，沒有自性。過去和未來都是這樣。第二頂法中，先觀察苦諦的因緣虛假，沒有自性。用這個來比照，就知道過去和未來也是這樣。集滅道觀的種類也相同。之前的觀察開始時，用苦、無常、生滅的法數來分解法體。現在的觀察更加殊勝，用因緣虛假的道理來闡明法沒有自性。第三忍法中，最初先總觀三世諸法虛假無性。集滅道觀的種類也相同。之前的觀察開始時，是分別觀察三世。現在的觀察更加殊勝，是總觀三世。世第一法中，總觀三世四諦（Aryasatya，四聖諦）虛假。用這種總觀與無相（Animitta，無相）中總見法空（Dharma-śūnyatā，法空性）的方便，所以觀的差別是這樣（這兩個門到此結束）。 生解的差別在於，如《毗曇婆沙》（Abhidharma-vibhāṣā）所說，暖法最初緣于諦理，能夠生起下品光明。頂法生起中品光明。忍法生起上品光明。用這個身體中緣于諦理的光明，生起世第一法（這三個門到此結束）。 接下來闡明。
【English Translation】 English version: Suppose a rich man wants to go to another country, but his wealth is so vast that he cannot carry it all with him. Therefore, he exchanges his wealth for money, but still finds the money too much, so he exchanges the money for gold. Still worried that the gold is too much, he uses the gold to buy priceless jewels, which he can then carry with him. A practitioner is like this. If he wants to enter the path of transcendence from the world, he must first abandon the defiled, continuously arising mind and generate superior forbearance (Kshanti). By focusing solely on one practice, it is easy to enter the holy path. Therefore, this is a brief explanation. Such is the Dharma of Forbearance. Next, we will distinguish the World's Supreme Dharma (Laukikāgradharma). After the superior forbearance (Adhyādhiṣṭhāna-kṣānti), again arising with a single-minded focus on the suffering of the desire realm, this is called the World's Supreme Dharma. Because it is a single-minded focus, there is no difference in the means of accomplishment. This is how it is stated in the Abhidharma. The Tattvasiddhi Śāstra directly states: 'A practitioner uses the practice of impermanence to observe the five aggregates (Skandha) and generate the wisdom of Nirvana. The lowest is called Warmth (Uṣmagata), the middle is called Peak (Mūrdhan), the highest is called Forbearance, and the highest of the highest is called the World's Supreme Dharma.' It does not explain the differences in the four aspects of contemplation. Now, let's explain it according to its meaning. In the initial Warmth, one first uses impermanence to observe the five aggregates of the present karmic result, knowing that it has no fixed nature. By comparing this, one knows that the past and future are also like this. Next, one observes the present arising (Samudaya), which is also just arising and ceasing, without self-nature. The past and future are the same. Again, one observes the present cessation (Nirodha), which is established depending on conditions, without fixed nature. The past and future are also like this. Finally, one observes the present path (Mārga), which is impermanent, arising and ceasing, without self-nature. The past and future are all like this. In the second Peak, one first observes that the causes and conditions of suffering (Dukkha) are false and without self-nature. By comparing this, one knows that the past and future are also like this. The contemplation of arising, cessation, and path are also the same. The previous contemplation began by using the numbers of suffering, impermanence, arising, and ceasing to break down the substance of the Dharma. The present contemplation is more excellent, using the principle of false causes and conditions to clarify that the Dharma has no self-nature. In the third Forbearance, one first generally contemplates that all Dharmas of the three times are false and without self-nature. The contemplation of arising, cessation, and path are also the same. The previous contemplation began by separately contemplating the three times. The present contemplation is more excellent, generally contemplating the three times. In the World's Supreme Dharma, one generally contemplates that the Four Noble Truths (Aryasatya) of the three times are false. Using this general contemplation as a means to generally see the emptiness of Dharma (Dharma-śūnyatā) in the absence of characteristics (Animitta), so the difference in contemplation is like this (these two sections end here). The difference in the arising of understanding lies in, as the Abhidharma-vibhāṣā says, the initial Warmth is connected to the truth and can generate lower illumination. The Peak generates middle illumination. The Forbearance generates upper illumination. Using the illumination connected to the truth in this body, the World's Supreme Dharma is generated (these three sections end here). Next, explain.
治障。如毗婆沙說。暖初緣諦能止上愚。頂止中愚忍止下愚。以止身中如是愚故生世第一法。顯相如是(此四門竟)。
第四明其開合廣略。此四善根總之唯一達分善根。或分為二。如毗婆娑說。一動善根。二者不動。前二是動。以可退故。又複雜起欲界善故。后二不動。不可退故。又不雜起欲界善故。或分為三。如毗婆娑說。謂下中上。暖名為下。頂名為中。忍及第一說以為上分。或分為四。暖名為下。頂名為中。忍名為上。世第一法名為上上。或分九種。如毗婆娑說。暖法有三。所謂下下．下中．下上。頂法有三。所謂中下．中中．中上。忍法有二。謂上下．上中。世第一法有其一種。所謂上上。又彼論中更有一說。暖法有二。所謂下下及與下中。頂法有三。所謂下上．中下．中中。忍法有三。所謂中上．上下．上中。世第一法有其一種。所謂上上。或分為十。前三各有上中下別。世第一中其唯一品通前十也。暖中三者。修彼四諦三十二行始觀未見。名之為下。昧見為中。明見為上。頂中三者。于彼諸行多心觀中初略一觀。名之為下。略二已后及至於彼三十二行各三心觀說之為中。各二心觀說以為上。忍中三者。初於三十二行之中各一心觀。名之為下。故毗婆娑云。觀欲界苦行至上界道行三十二心是名下忍
【現代漢語翻譯】 現代漢語譯本： 對治障礙。正如《毗婆沙論》所說，暖位（Ushmagata，四善根之一，是修行者生起智慧之初的階段）最初緣於四諦（Satya，佛教的基本教義，包括苦、集、滅、道）之理，能夠止息上品的愚癡。頂位（Murdhagata，四善根之一，指修行者智慧增長的階段）止息中品的愚癡，忍位（Kshanti，四善根之一，指修行者對真理產生確信的階段）止息下品的愚癡。因為止息了身中這樣的愚癡，所以生起世第一法（Laukikagradharma，四善根之一，指世間法中最高的智慧）。顯現的相狀就是這樣（以上四門結束）。
第四部分闡明四善根的開合、廣略。這四種善根總括起來唯一，稱為達分善根（Nirvedhabhagiya-kusala-mula，趨向解脫之善根）。或者分為兩種。如《毗婆沙論》所說：一是動善根，二是不動善根。前面的暖位和頂位是動善根，因為可以退失。又因為可以夾雜生起欲界善法。後面的忍位和世第一法是不動善根，因為不可退失。又不夾雜生起欲界善法。或者分為三種。如《毗婆沙論》所說：即下品、中品、上品。暖位稱為下品，頂位稱為中品，忍位和世第一法說為上品。或者分為四種。暖位稱為下品，頂位稱為中品，忍位稱為上品，世第一法稱為上上品。或者分為九種。如《毗婆沙論》所說：暖法有三種，即下下品、下中品、下上品。頂法有三種，即中下品、中中品、中上品。忍法有兩種，即上下品、上中品。世第一法有一種，即上上品。另外，該論中還有一種說法：暖法有兩種，即下下品以及下中品。頂法有三種，即下上品、中下品、中中品。忍法有三種，即中上品、上下品、上中品。世第一法有一種，即上上品。或者分為十種。前三種各有上中下的區別，世第一法中只有一種品類，總合前面十種。暖位中的三種，是修習彼四諦三十二行相（行相，指對四諦的觀行方式）開始觀察但尚未見到真理時，稱為下品。稍微見到真理時為中品。明顯見到真理時為上品。頂位中的三種，對於彼諸行相，在多次用心觀照中，最初略微一觀，稱為下品。略微觀照兩次之後，以及對於彼三十二行相各以三心觀照，稱為中品。各以二心觀照，稱為上品。忍位中的三種，最初對於三十二行相之中各以一心觀照，稱為下品。所以《毗婆沙論》說：『觀欲界苦行相乃至上界道行相，三十二心是名下忍。』
【English Translation】 English version: Curing Obstructions. As the Vibhasha (Vibhasha, a commentary on Buddhist scriptures) says, the initial stage of Ushmagata (Ushmagata, one of the four roots of goodness, the initial stage of a practitioner generating wisdom) initially focuses on the Truths (Satya, the fundamental teachings of Buddhism, including suffering, its cause, its cessation, and the path to its cessation), which can stop the highest level of ignorance. The stage of Murdhagata (Murdhagata, one of the four roots of goodness, referring to the stage where the practitioner's wisdom increases) stops the middle level of ignorance, and the stage of Kshanti (Kshanti, one of the four roots of goodness, referring to the stage where the practitioner develops conviction in the truth) stops the lowest level of ignorance. Because of stopping such ignorance within the body, the Laukikagradharma (Laukikagradharma, one of the four roots of goodness, referring to the highest wisdom in worldly matters) arises. The manifested appearance is like this (the above four sections are completed).
The fourth part clarifies the opening and closing, the breadth and brevity of the four roots of goodness. These four roots of goodness are summarized as one, called Nirvedhabhagiya-kusala-mula (Nirvedhabhagiya-kusala-mula, roots of goodness that lead to liberation). Or they can be divided into two. As the Vibhasha says: one is the moving root of goodness, and the second is the immovable root of goodness. The former two, Ushmagata and Murdhagata, are moving roots of goodness because they can be lost. Also, because they can be mixed with the arising of good deeds in the desire realm. The latter two, Kshanti and Laukikagradharma, are immovable roots of goodness because they cannot be lost. Also, they are not mixed with the arising of good deeds in the desire realm. Or they can be divided into three. As the Vibhasha says: namely, lower, middle, and upper. Ushmagata is called lower, Murdhagata is called middle, and Kshanti and Laukikagradharma are said to be upper. Or they can be divided into four. Ushmagata is called lower, Murdhagata is called middle, Kshanti is called upper, and Laukikagradharma is called the highest upper. Or they can be divided into nine types. As the Vibhasha says: Ushmagata has three types, namely, lower-lower, lower-middle, and lower-upper. Murdhagata has three types, namely, middle-lower, middle-middle, and middle-upper. Kshanti has two types, namely, upper-lower and upper-middle. Laukikagradharma has one type, namely, upper-upper. In addition, there is another saying in that treatise: Ushmagata has two types, namely, lower-lower and lower-middle. Murdhagata has three types, namely, lower-upper, middle-lower, and middle-middle. Kshanti has three types, namely, middle-upper, upper-lower, and upper-middle. Laukikagradharma has one type, namely, upper-upper. Or they can be divided into ten types. The former three each have upper, middle, and lower distinctions. Laukikagradharma has only one type, combining the previous ten. The three in Ushmagata, when practicing the thirty-two aspects of the Four Truths (aspects, referring to the ways of contemplating the Four Truths) and beginning to observe but not yet seeing the truth, are called lower. When slightly seeing the truth, it is middle. When clearly seeing the truth, it is upper. The three in Murdhagata, regarding those aspects, in multiple mindful contemplations, initially slightly contemplating once, it is called lower. Slightly contemplating twice after that, and regarding those thirty-two aspects each with three mindful contemplations, it is called middle. Each with two mindful contemplations, it is called upper. The three in Kshanti, initially regarding each of the thirty-two aspects with one mindful contemplation, it is called lower. Therefore, the Vibhasha says: 'Contemplating the aspect of suffering in the desire realm up to the aspect of the path in the upper realm, thirty-two minds are called lower Kshanti.'
。於三十二行之中略一已后。乃至於彼欲界苦下。唯觀二行是名中忍。此中忍中極多有其三十一心。極少二心欲界苦下唯緣一行。是名上忍。故毗婆娑云。復以一心觀欲界苦名上忍也。世第一中唯有一心。更無多品。或分十八。如瞿沙說。前二善根名之為動。就此動中品別有九。始從下下乃至上上。此九品中暖有三品。頂中有六。后二善根名為不動。此不動中亦有九品。始從下下乃至上上。此九品中忍有八品。世第一法唯一上上。前後合說。故有十八。隨義細分乃有無量。開合如是。
第五門中長短分別。如毗婆娑說。暖頂善根一向相續。忍法之中或是相續。或是一念。中下二忍多念相續。上品之忍局唯一念。世第一法局唯一念。若依成實。暖等四種並皆相續。一念之心不能具觀四真諦故。長短如是。
第六門中就界分別。界謂三界。論者不同所說各異。若依尊者達摩多羅。暖等善根唯色界攝。以色界中有遍緣智慧觀上下四聖諦故。色界善中有動不動。動中下者說名為暖。上名為頂。不動中下說名為忍。上名第一。以何義故非欲界攝。故彼宗欲界一向無定。不得依之修習起故。以何義故非無色攝。無色界中無遍緣智。不能觀下四聖諦故。彼心微弱。是故不遍。尊者瞿沙說。此暖等是其欲界及色界攝。非無
【現代漢語翻譯】 現代漢語譯本：在三十二行觀想中略去一行之後，乃至觀想到欲界的苦處之下，只觀想兩行，這叫做中忍。此中忍中最多有三十一個心念，最少有兩個心念。在欲界苦處之下只緣於一行，這叫做上忍。所以《毗婆沙論》說：『又以一個心念觀想欲界的苦，名為上忍。』世第一法中只有一個心念，更沒有多種品類，或者分為十八種，如瞿沙所說。前面的兩個善根名為動，就此動中，按品類區別有九種，從下下品開始，乃至上上品。這九品中，暖位有三品，頂位中有六品。後面的兩個善根名為不動。此不動中也有九品，從下下品開始，乃至上上品。這九品中，忍位有八品，世第一法只有上上品。前後合起來說，所以有十八品。隨著意義細分，乃有無量品。開合就是這樣。 第五門中，分別長短。如《毗婆沙論》所說，暖、頂善根一向相續。忍法之中，或是相續，或是一念。中下二忍多念相續，上品之忍侷限於唯一念。世第一法侷限於唯一念。若依《成實論》，暖等四種都相續，因為一個心念不能完全觀想四真諦。長短就是這樣。 第六門中，就界分別。界指三界。論者的說法不同，各有差異。如果依照尊者達摩多羅的說法，暖等善根唯屬於色界。因為色界中有普遍緣起的智慧，能觀想上下四聖諦。色界善中有動和不動。動中下品叫做暖，上品叫做頂。不動中下品叫做忍，上品叫做第一。因為什麼緣故不屬於欲界？因為他的宗義認為欲界一向沒有定，不能依靠它修習生起。因為什麼緣故不屬於無色界？無色界中沒有普遍緣起的智慧，不能觀想下方的四聖諦。他們的心念微弱，所以不能普遍。尊者瞿沙說，此暖等屬於欲界和色界，不屬於無色界。
【English Translation】 English version: After omitting one of the thirty-two aspects in contemplation, and even contemplating down to the suffering below the desire realm, contemplating only two aspects is called 'middle forbearance' (madhya-kṣānti). Within this middle forbearance, there are at most thirty-one thought-moments (citta), and at least two. Below the suffering of the desire realm, only one aspect is focused on, which is called 'superior forbearance' (adhipati-kṣānti). Therefore, the Vibhasa says: 'Furthermore, contemplating the suffering of the desire realm with one thought-moment is called superior forbearance.' In the 'highest mundane dharma' (laukikāgradharma), there is only one thought-moment, and no further categories, or divided into eighteen, as Ghosa says. The first two roots of goodness are called 'moving' (cala). Within this moving category, there are nine grades, starting from the lowest of the low to the highest of the high. Among these nine grades, 'warmth' (uṣmagata) has three grades, and 'peak' (mūrdhan) has six. The latter two roots of goodness are called 'immovable' (acala). Within this immovable category, there are also nine grades, starting from the lowest of the low to the highest of the high. Among these nine grades, 'forbearance' (kṣānti) has eight grades, and the 'highest mundane dharma' (laukikāgradharma) has only the highest of the high. Combining the preceding and following, there are eighteen grades. When finely divided according to meaning, there are countless grades. Such is the opening and closing. In the fifth section, the distinction between long and short is made. As the Vibhasa says, the roots of goodness of 'warmth' (uṣmagata) and 'peak' (mūrdhan) are always continuous. Within the dharma of 'forbearance' (kṣānti), it is either continuous or a single thought-moment. The middle and lower 'forbearances' (kṣānti) are continuous with many thought-moments, while the superior 'forbearance' (kṣānti) is limited to a single thought-moment. The 'highest mundane dharma' (laukikāgradharma) is limited to a single thought-moment. According to the Satyasiddhi Śāstra, the four, including 'warmth' (uṣmagata), are all continuous, because a single thought-moment cannot fully contemplate the four noble truths (ārya-satya). Such is the length. In the sixth section, the distinction is made based on the realms. 'Realm' refers to the three realms (trayo dhātavaḥ). The commentators differ, and their explanations vary. If according to the Venerable Dharmatrāta, the roots of goodness such as 'warmth' (uṣmagata) belong only to the form realm (rūpadhātu). Because in the form realm, there is pervasive wisdom (sarvatraga-jñāna) that can contemplate the four noble truths (ārya-satya) above and below. Within the goodness of the form realm, there is moving and immovable. The lower grades of the moving are called 'warmth' (uṣmagata), and the upper grade is called 'peak' (mūrdhan). The lower grades of the immovable are called 'forbearance' (kṣānti), and the upper grade is called 'first' (āgradharma). For what reason does it not belong to the desire realm (kāmadhātu)? Because his school believes that the desire realm is always without stability (niyata), and one cannot rely on it to cultivate and arise. For what reason does it not belong to the formless realm (arūpadhātu)? In the formless realm, there is no pervasive wisdom (sarvatraga-jñāna) and cannot contemplate the lower four noble truths (ārya-satya). Their minds are weak, therefore they are not pervasive. The Venerable Ghosa says that this 'warmth' (uṣmagata) etc. belongs to the desire realm (kāmadhātu) and the form realm (rūpadhātu), but not to the formless realm (arūpadhātu).
色界。彼說。欲界亦有六禪定。可依修起。故欲界攝。色界可知。欲界攝者名之為動。動中下者說名為暖。上名為頂。色界攝者名為不動。不動中下說名為忍。上名第一。以何義故非無色攝。此如前釋。僧祇部說。是三界攝。彼說。欲界有其禪定。依之修起故欲界攝。色界可知。無色上能具觀四諦。故無色攝。如是說者依無色定上入見道。成實論家同此後說。暖等四心略之云爾。
人四依義五門分別(釋名義一 開合辨相二 侍佛多少三 得義多少四 所化差別五)
人四依義出涅槃經。來世憑仗稱之為依。依義不同。一門說四。四名是何。有人出世具煩惱性是其第一。須陀斯陀是其第二。阿那含人是其第三。阿羅漢人是其第四。有人出世具煩惱者。所謂地前種性解行內凡人也。如來滅后現化在時名為出世。于初地上所斷二輪未能剪除名具煩惱。問曰。何知。此地前經自說言。是名凡夫非第八人。明在地前。何者第八。對之說非。依毗婆娑名須陀洹以為第八。對見道前七方便故。故彼論中問言。何者是第八人。所謂信堅及與法堅。鈍根之人入見諦道名為信堅。利根之人入見諦道名為法堅。問曰。地持說種性人二障清凈。何故涅槃說具煩惱。所望不同故說有異。地持約對聲聞緣覺。種性菩薩五住齊斷故名清
【現代漢語翻譯】 現代漢語譯本：他說，欲界也有六種禪定，可以依靠它們修習生起，因此屬於欲界所攝。可以知道，屬於欲界所攝的（四加行位）名為『動』。『動』中較低的稱為『暖』，較高的稱為『頂』。『攝』（指色界和無色界）的稱為『不動』。『不動』中較低的稱為『忍』，較高的稱為『第一』。因為什麼緣故不屬於無色界所攝呢？這如同前面的解釋。大眾部說，這屬於三界所攝。他們說，欲界有那些禪定，依靠它們修習生起，因此屬於欲界所攝。可以知道，無色界上能完全觀察四諦，因此屬於無色界所攝。這樣說的人認為，依靠無色界的禪定進入見道。成實論的學者也同意後面的說法，『暖』等四心只是簡略的說法。
人的四依義，從五個方面來分別（解釋名稱和意義為第一，開合辨析表相為第二，侍奉佛的多少為第三，獲得利益的多少為第四，所教化的差別為第五）。
人的四依義出自《涅槃經》。未來可以憑仗的稱為『依』。『依』的意義不同。第一方面說四種。四種名稱是什麼？有人出世，具有煩惱的性質，這是第一種。須陀洹（Srotapanna，入流者）和斯陀含（Sakadagamin，一來者）是第二種。阿那含（Anagamin，不還者）是第三種。阿羅漢（Arhat，應供）是第四種。有人出世，具有煩惱的，是指菩薩在地前，屬於種性解行位的內凡之人。如來滅度后，（這種人）出現在世間，或者如來在世時顯現化身，名為『出世』。在初地（菩薩的第一個階位）上，所斷的二障（煩惱障和所知障）未能剪除，名為『具有煩惱』。問：憑什麼知道是在地前呢？《涅槃經》自己說，這叫做凡夫，不是第八人。說明是在地前。什麼是第八人呢？對照來說不是。依據《毗婆沙論》，須陀洹被稱為第八人，因為對照見道前的七方便位。所以該論中問：什麼是第八人？就是信堅和法堅。鈍根的人進入見諦道，名為信堅。利根的人進入見諦道，名為法堅。問：但《地持論》說種性人的二障清凈，為什麼《涅槃經》說具有煩惱呢？所期望的不同，所以說法有差異。《地持論》是針對聲聞和緣覺來說的，種性菩薩五住地煩惱一起斷除，所以名為清凈。
【English Translation】 English version: He said that the Realm of Desire also has six Dhyanas (meditative states), which can be relied upon to cultivate and arise, therefore it is included in the Realm of Desire. It can be known that what is included in the Realm of Desire (the four stages of preparation) is called 'Movement'. The lower of 'Movement' is called 'Warmth', and the higher is called 'Summit'. What is 'Included' (referring to the Realm of Form and the Formless Realm) is called 'Immovable'. The lower of 'Immovable' is called 'Forbearance', and the higher is called 'First'. For what reason is it not included in the Formless Realm? This is like the previous explanation. The Mahasanghika school said that this is included in the Three Realms. They said that the Realm of Desire has those Dhyanas, relying on them to cultivate and arise, therefore it is included in the Realm of Desire. It can be known that the Formless Realm can fully observe the Four Noble Truths, therefore it is included in the Formless Realm. Those who say this believe that relying on the Dhyanas of the Formless Realm, one enters the Path of Seeing. The scholars of the Satyasiddhi school also agree with the latter statement, that the four minds of 'Warmth' etc. are just a simplified way of speaking.
The meaning of the Four Reliances of Humans, distinguished from five aspects (explaining the names and meanings as the first, analyzing the appearances of opening and closing as the second, the amount of serving the Buddha as the third, the amount of benefits obtained as the fourth, the differences in those who are taught as the fifth).
The meaning of the Four Reliances of Humans comes from the Nirvana Sutra. What can be relied upon in the future is called 'Reliance'. The meaning of 'Reliance' is different. The first aspect speaks of four types. What are the four names? Someone who is born into the world and has the nature of afflictions, this is the first type. Srotapanna (stream-enterer) and Sakadagamin (once-returner) are the second type. Anagamin (non-returner) is the third type. Arhat (worthy one) is the fourth type. Someone who is born into the world and has afflictions refers to a Bodhisattva before reaching the first ground (Bhumi), belonging to the inner ordinary person of the lineage of understanding and practice. After the Tathagata (Thus Come One) has passed away, (this person) appears in the world, or when the Tathagata is in the world and manifests an incarnation, it is called 'born into the world'. On the first ground (the first stage of a Bodhisattva), the two obscurations (affliction obscuration and knowledge obscuration) that are to be cut off have not been eliminated, it is called 'having afflictions'. Question: How do we know that it is before the first ground? The Nirvana Sutra itself says that this is called an ordinary person, not the eighth person. This indicates that it is before the first ground. What is the eighth person? It is contrasted to say that it is not. According to the Vibhasa, Srotapanna is called the eighth person, because it is contrasted with the seven stages of preparation before the Path of Seeing. Therefore, the treatise asks: What is the eighth person? It is the one with firm faith and the one with firm Dharma. A person with dull roots who enters the Path of Seeing is called one with firm faith. A person with sharp roots who enters the Path of Seeing is called one with firm Dharma. Question: But the Bodhisattva-bhumi Sutra says that the two obscurations of a person of lineage are purified, why does the Nirvana Sutra say that they have afflictions? The expectations are different, so the statements are different. The Bodhisattva-bhumi Sutra is addressed to Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas), the Bodhisattva of lineage cuts off the five dwelling places of afflictions together, therefore it is called pure.
凈。涅槃約對初地已上所斷二輪。地前未斷名具煩惱。問曰。是中為辨依德應說無惱。何故說具。為別後故。須陀洹者此翻有三。一名修習無漏。二名逆生死流。三名抵債。聖解漸進名修無漏。三途苦報違而不順名逆生死。拒而不受故云抵債。位在何處。分別有三。一者守果在初地終心。二者攝因從於初地始心已去通名須陀。三者進向上盡二地通名須陀。斯陀含者此名住薄。能薄修惑名斯陀含。如小乘中偏於欲界九品修惑能薄六品。大乘法中通於三界一切修惑齊能薄之。如地經說。位在何處。分別有三。一者守果在第三地。故經中宣說。三地一切欲縛色無色縛及無明縛皆悉微薄。以能薄故名斯陀含。二者攝因二地已上通名斯陀。三者進向上盡七地通名斯陀。以那含果未成就故。何故須陀斯陀之人合為一依。釋有三義。一得義同故合之為一。如經中說。於一切義十六分中得十二分。十六分義后當更論。二功用同故合為一依。始從初地乃至七地所修諸行功用同故。三化用同故合為一依。始從初地乃至七地隨所化生作意攝取。不能自然無分別化。是故合之。問曰。若爾八地已上同無功用。何故不合。得義別故。又復地位開合不定。各據一宜。不可定責。經說。此人未得第二第三住處。於四果中須陀洹人未得第二斯陀住處。斯
【現代漢語翻譯】 現代漢語譯本 凈。涅槃（Nirvana，寂滅）是針對初地（初地菩薩）及以上所斷的二障（煩惱障和所知障）而言的。地前（初地之前）未斷除煩惱的，稱為『具煩惱』。問：這裡應該辨明依于功德而應說『無惱』，為何反而說『具』呢？是爲了區別後面的果位。須陀洹（Srotapanna，入流果）這個詞有三種解釋：一是修習無漏，二是逆生死流，三是抵債。聖者的智慧逐漸進步稱為『修無漏』。對於三途（地獄、餓鬼、畜生）的苦報，違背而不順從稱為『逆生死』。拒絕而不接受，所以說是『抵債』。須陀洹的果位在哪裡呢？有三種說法：一是守果，在初地（初地菩薩）的終結之心。二是攝因，從初地（初地菩薩）的起始之心開始，都可以稱為須陀洹。三是進向上，直到二地（二地菩薩）結束，都可以稱為須陀洹。斯陀含（Sakrdagamin，一來果）的意思是『住薄』，能夠使修惑（思惑）變得薄弱，稱為斯陀含。比如小乘佛教中，偏重於欲界九品修惑，能夠使六品變得薄弱。大乘佛法中，通於三界（欲界、色界、無色界）一切修惑，都能使其變得薄弱。如《地經》所說。斯陀含的果位在哪裡呢？有三種說法：一是守果，在第三地（三地菩薩）。所以經中宣說，三地（三地菩薩）的一切欲縛、色無色縛以及無明縛都非常微薄。因為能夠使其薄弱，所以稱為斯陀含。二是攝因，從二地（二地菩薩）以上都可以稱為斯陀含。三是進向上，直到七地（七地菩薩）結束，都可以稱為斯陀含，因為阿那含果（Anagamin，不還果）還沒有成就。為什麼須陀洹和斯陀含合為一依呢？有三種解釋：一是得義相同，所以合為一。如經中所說，在一切義的十六分中，得到十二分。十六分義後面會再討論。二是功用相同，所以合為一依。從初地（初地菩薩）到七地（七地菩薩）所修的諸行功用相同。三是化用相同，所以合為一依。從初地（初地菩薩）到七地（七地菩薩），隨所化生，作意攝取，不能自然無分別地化度眾生，所以將他們合併。問：如果這樣，八地（八地菩薩）以上也同樣沒有功用，為什麼不合並呢？因為得義不同。而且地位的開合不定，各自根據一種適宜的情況，不能強求一致。經中說，這個人沒有得到第二第三住處。在四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）中，須陀洹人沒有得到第二斯陀含的住處。
【English Translation】 English version Pure. Nirvana (Nirvana, extinction) is in relation to the two obscurations (afflictive obscuration and cognitive obscuration) that have been severed from the first Bhumi (first-ground Bodhisattva) and above. Before the Bhumi (before the first Bhumi), those who have not severed the afflictions are called 'possessing afflictions'. Question: In this context, it should be clarified that based on merit, one should say 'without afflictions', why say 'possessing' instead? It is to distinguish the later stages. Srotapanna (Srotapanna, stream-enterer) has three meanings: first, cultivating non-outflow; second, reversing the flow of birth and death; and third, repaying debts. The gradual progress of a sage's wisdom is called 'cultivating non-outflow'. Regarding the suffering of the three evil paths (hell, hungry ghosts, animals), opposing and not conforming is called 'reversing birth and death'. Rejecting and not accepting, hence it is said to be 'repaying debts'. Where is the position of Srotapanna? There are three explanations: first, guarding the fruit, at the end of the mind of the first Bhumi (first-ground Bodhisattva). Second, encompassing the cause, from the beginning of the mind of the first Bhumi (first-ground Bodhisattva) onwards, all can be called Srotapanna. Third, progressing upwards, until the end of the second Bhumi (second-ground Bodhisattva), all can be called Srotapanna. Sakrdagamin (Sakrdagamin, once-returner) means 'dwelling in thinness', being able to make the afflictions of cultivation (thought afflictions) thin, is called Sakrdagamin. For example, in Hinayana Buddhism, focusing on the nine grades of afflictions of cultivation in the desire realm, being able to make six grades thin. In Mahayana Buddhism, encompassing all afflictions of cultivation in the three realms (desire realm, form realm, formless realm), all can be made thin. As stated in the 'Ground Sutra'. Where is the position of Sakrdagamin? There are three explanations: first, guarding the fruit, at the third Bhumi (third-ground Bodhisattva). Therefore, the sutra proclaims that all the bonds of desire, the bonds of form and formlessness, and the bonds of ignorance of the third Bhumi (third-ground Bodhisattva) are very thin. Because they can be made thin, they are called Sakrdagamin. Second, encompassing the cause, from the second Bhumi (second-ground Bodhisattva) onwards, all can be called Sakrdagamin. Third, progressing upwards, until the end of the seventh Bhumi (seventh-ground Bodhisattva), all can be called Sakrdagamin, because the Anagamin fruit (Anagamin, non-returner) has not yet been achieved. Why are Srotapanna and Sakrdagamin combined into one reliance? There are three explanations: first, the meaning of attainment is the same, so they are combined into one. As stated in the sutra, in the sixteen parts of all meanings, twelve parts are attained. The sixteen parts of meaning will be discussed later. Second, the functions are the same, so they are combined into one reliance. The functions of all practices cultivated from the first Bhumi (first-ground Bodhisattva) to the seventh Bhumi (seventh-ground Bodhisattva) are the same. Third, the transformations are the same, so they are combined into one reliance. From the first Bhumi (first-ground Bodhisattva) to the seventh Bhumi (seventh-ground Bodhisattva), according to what is to be transformed, taking hold with intention, unable to transform beings naturally without discrimination, so they are combined. Question: If so, the eighth Bhumi (eighth-ground Bodhisattva) and above also have no function, why not combine them? Because the meaning of attainment is different. Moreover, the opening and closing of positions are not fixed, each based on a suitable situation, one cannot demand consistency. The sutra says that this person has not attained the second and third abodes. Among the four fruits (Srotapanna fruit, Sakrdagamin fruit, Anagamin fruit, Arhat fruit), the Srotapanna person has not attained the second Sakrdagamin abode.
陀含人未得第三那含住處。阿那含者此名不還。小乘法中更不還未欲界受身。名阿那含。又於二十五有之中隨所過處不重受生名阿那含。大乘法中釋有兩義。一不重起愛拂煩惱故名不還。二不重受欲界地中分段殘報故曰不還。故經說言。更不重受肉身蟲身不凈之身名阿那含。設更受生但是應化。位在何處。分別有三。一者守果在第八地。以八地中愛佛心斷故名那含。又七地還欲界人天。分段殘習猶故未盡故。大品中宣說。七地猶有肉身。八地已上畢竟永離名阿那含。二者攝因七地已上同名那含。修習順忍向那含故。三者進向上盡九地同名那含。以阿羅漢果未成故判屬前矣。若分四依於此三中守果進向說為那含。攝因一種判屬斯陀。阿羅漢者此名不生。亦名無著。小乘法中於三界地不復受身。名為不生。大乘法中三界分段殘報皆盡。故曰無生。設使受之但是應化。具六妙行不染六塵。故云無著。以實論之佛是羅漢。此第四依學中究竟高美同佛。是故說之為羅漢也。位在何處。分別有三。一者守果在第十地。故涅槃言。阿羅漢者住第十地。二者攝因九地已上同名羅漢。三者進向上盡金剛同名羅漢。若分四依於此三中守果進向是阿羅漢。攝因一種判屬那含。問曰。何故第二依中須陀洹因攝之從后為第二依。此後二依分因屬前
【現代漢語翻譯】 現代漢語譯本 阿那含（Anāgāmin，不還果）之人尚未證得第三果阿那含的住處。阿那含，意為『不還』。在小乘佛法中，指不再返回欲界受生的聖者，故名阿那含。又於二十五有（三界諸有）之中，無論生於何處，都不再重複受生，也稱為阿那含。在大乘佛法中，對此有兩種解釋：一是不再重新生起愛慾和嗔恚等煩惱，故名不還；二是不再重新承受欲界中的分段生死殘餘果報，所以稱為不還。因此，經中說，不再重新承受肉身、蟲身、不凈之身，名為阿那含。即使再次受生，也只是應化之身。其位階在哪裡呢？分別有三種情況：一是守果，位於第八地（不動地），因為在第八地中，愛慾和嗔恚之心已經斷除，故名阿那含。又因為第七地（遠行地）仍然會回到欲界的人天之中，分段生死的殘餘習氣尚未完全斷盡，所以《大品般若經》中宣說，七地仍然有肉身，而八地以上則畢竟永遠脫離，故名阿那含。二是攝因，七地以上都可以稱為阿那含，因為他們修習順忍，趨向阿那含果。三是進向上，直到第九地（善慧地）都可稱為阿那含，因為阿羅漢果尚未成就，所以判屬在前。如果按照四向四果來劃分，在這三種情況中，守果和進向上可以稱為阿那含，而攝因則判屬斯陀含（Sakṛdāgāmin，一來果）。 阿羅漢（Arhat，無學）的意思是『不生』，也稱為『無著』。在小乘佛法中，指在三界之內不再受生的聖者，稱為不生。在大乘佛法中，指三界之內的分段生死殘餘果報全部斷盡，所以稱為無生。即使受生，也只是應化之身，具足六妙行，不染著六塵，所以稱為無著。實際上，佛也是阿羅漢。這第四果是聲聞乘修學中的究竟高妙之果，與佛相同，所以稱之為阿羅漢。其位階在哪裡呢？分別有三種情況：一是守果，位於第十地（法雲地），所以《涅槃經》說，阿羅漢住在第十地。二是攝因，九地以上都可以稱為阿羅漢。三是進向上，直到金剛喻定都可稱為阿羅漢。如果按照四向四果來劃分，在這三種情況中，守果和進向上是阿羅漢，而攝因則判屬阿那含。問：為什麼在四向四果的第二果中，斯陀洹（Srotāpanna，入流果）的因要從後面攝取作為第二果？而後面的兩個果位，卻將因判屬前位？
【English Translation】 English version An Anāgāmin (non-returner) has not yet attained the abode of the third fruit, Anāgāmitva. Anāgāmin means 'non-returning'. In the Hinayana teachings, it refers to a sage who will not return to the desire realm to be reborn, hence the name Anāgāmin. Furthermore, within the twenty-five realms of existence (the various realms of the three worlds), wherever one is born, one will not be reborn repeatedly, and this is also called Anāgāmin. In the Mahayana teachings, there are two interpretations: first, one no longer re-arises afflictions such as desire and aversion, hence the name 'non-returning'; second, one no longer receives the remaining karmic retribution of segmented existence in the desire realm, therefore it is called 'non-returning'. Thus, the sutras say that one no longer receives a physical body, an insect body, or an impure body, and this is called Anāgāmin. Even if one is reborn again, it is only as a manifested body. Where is its position? There are three distinctions: first, guarding the fruit, residing in the eighth bhumi (immovable ground), because in the eighth bhumi, the mind of desire and aversion has been severed, hence the name Anāgāmin. Furthermore, the seventh bhumi (far-going ground) still returns to the human and heavenly realms of the desire realm, and the remaining habits of segmented existence have not yet been completely exhausted. Therefore, the Mahaprajnaparamita Sutra declares that the seventh bhumi still has a physical body, while the eighth bhumi and above are completely and eternally free, hence the name Anāgāmin. Second, encompassing the cause, the seventh bhumi and above can all be called Anāgāmin, because they cultivate compliance with forbearance, moving towards the Anāgāmin fruit. Third, progressing upwards, up to the ninth bhumi (good wisdom ground) can all be called Anāgāmin, because the Arhat fruit has not yet been achieved, so it is judged to belong to the former. If divided according to the four paths and four fruits, among these three situations, guarding the fruit and progressing upwards can be called Anāgāmin, while encompassing the cause is judged to belong to Sakṛdāgāmin (once-returner). Arhat (worthy one) means 'non-birth', and is also called 'non-attachment'. In the Hinayana teachings, it refers to a sage who will no longer be reborn within the three realms, and is called 'non-birth'. In the Mahayana teachings, it refers to the complete exhaustion of the remaining karmic retribution of segmented existence within the three realms, so it is called 'non-birth'. Even if one is born, it is only as a manifested body, possessing the six wondrous practices and not being attached to the six sense objects, so it is called 'non-attachment'. In reality, the Buddha is also an Arhat. This fourth fruit is the ultimate and sublime fruit of learning in the Sravaka vehicle, the same as the Buddha, so it is called Arhat. Where is its position? There are three distinctions: first, guarding the fruit, residing in the tenth bhumi (cloud of dharma ground), so the Nirvana Sutra says that Arhats reside in the tenth bhumi. Second, encompassing the cause, the ninth bhumi and above can all be called Arhats. Third, progressing upwards, up to the Vajra-like Samadhi can all be called Arhats. If divided according to the four paths and four fruits, among these three situations, guarding the fruit and progressing upwards are Arhats, while encompassing the cause is judged to belong to Anāgāmin. Question: Why, in the second fruit of the four paths and four fruits, is the cause of Srotāpanna (stream-enterer) taken from behind as the second fruit? And why do the latter two fruits judge the cause to belong to the former position?
。釋言。向前第二依中須陀洹因與須陀果同是出世。得義相似。是故從后為第二依。后二依中那含之因與前斯陀同是功用。得義相似。故判屬前。羅漢之因與前那含同非究竟。故判屬前。不類在斯。此四種人能益世間猶如如來等無差別。問曰。此人何時為依。釋言。依實無時不為。今隨化相在佛滅后弘通正法為依也(此一門竟)。
次第二門開合辨相。開合不定。總為一依。或分為二。一凡二聖。地前名凡。地上名聖。或分為三。就此三中或開前合後。種性為一。解行為二。地上為三。或開后合前。地前為一。初地見道以為第二。二地已上修道為三。又復地上功用無功用亦得分二。或離為四。就此四中或開前合後。習種為一。性種為二。解行為三。地上為四。或開后合前。地前為一。見道為二。修道為三。無功為四。又如向說。地前為一。須陀斯陀以為第二。那含第三。羅漢第四。此亦開后以合前也。或前後俱開。種性為一。解行為二。出世間中見道為三。修道為四。又出世中功用為三。無功為四。亦是俱開。或分為五。就此五中或合前開后。如五忍說。地前為一。初二三地信忍為二。四五六地順忍為三。七八九地無生為四。十地寂忍以為第五。或前後俱開。習種為一。性種為二。解行為三。初地見道以為第四
【現代漢語翻譯】 現代漢語譯本：解釋：向前追溯，須陀洹（Sotapanna，入流果）的因和須陀洹果相同，都是出世間的。所證得的意義相似。因此從后往前數，作為第二種依處。后兩種依處中，阿那含（Anagami，不還果）的因和之前的斯陀含（Sakadagami，一來果）相同，都是功用。所證得的意義相似。所以判為屬於前面。阿羅漢（Arhat，無學果）的因和之前的阿那含相同，都不是究竟。所以判為屬於前面。不相同之處就在這裡。這四種人能夠利益世間，猶如如來一樣沒有差別。問：這些人何時成為依處？答：實際上，他們沒有哪個時候不是依處。現在隨著教化的示現，在佛陀滅度后弘揚正法，作為依處（這一門結束）。
其次是第二門，辨別開合之相。開合不定。總的來說，可以作為一種依處。或者分為兩種：一是凡夫，二是聖人。菩薩地前稱為凡夫，地上稱為聖人。或者分為三種。就這三種中，或者開前合後：種性為一種，解行為兩種，地上為三種。或者開后合前：地前為一種，初地見道作為第二種，二地以上修道作為第三種。又或者地上功用和無功用也可以分為兩種。或者分離為四種。就這四種中，或者開前合後：習種為一種，性種為二種，解行為三種，地上為四種。或者開后合前：地前為一種，見道為二種，修道為三種，無功用為四種。又如前面所說，地前為一種，須陀洹和斯陀含作為第二種，阿那含為第三種，阿羅漢為第四種。這也是開后而合前。或者前後都分開：種性為一種，解行為二種，出世間中見道為三種，修道為四種。又或者出世間中功用為三種，無功用為四種。這也是都分開。或者分為五種。就這五種中，或者合前開后：如五忍所說，地前為一種，初地、二地、三地的信忍為二種，四地、五地、六地的順忍為三種，七地、八地、九地的無生忍為四種，十地的寂忍作為第五種。或者前後都分開：習種為一種，性種為二種，解行為三種，初地見道作為第四種。
【English Translation】 English version: Explanation: Tracing back, the cause of Sotapanna (入流果, Stream-enterer) and the fruit of Sotapanna are the same, both being supramundane. The meanings attained are similar. Therefore, counting from the back, it is taken as the second reliance. Among the latter two reliances, the cause of Anagami (不還果, Non-returner) and the previous Sakadagami (一來果, Once-returner) are the same, both being functional. The meanings attained are similar. Therefore, it is judged to belong to the former. The cause of Arhat (無學果, Worthy One) and the previous Anagami are the same, both not being ultimate. Therefore, it is judged to belong to the former. The difference lies here. These four types of people can benefit the world, just like the Tathagata, without any difference. Question: When do these people become a reliance? Answer: In reality, there is no time when they are not a reliance. Now, following the manifestation of teaching, after the Buddha's Parinirvana, propagating the Dharma is the reliance (this section ends).
Next is the second section, distinguishing the aspects of opening and closing. Opening and closing are not fixed. Generally speaking, it can be taken as one reliance. Or it can be divided into two: one is ordinary people, and the other is sages. Before the Bodhisattva grounds, they are called ordinary people; on the grounds, they are called sages. Or it can be divided into three. Among these three, either open the former and combine the latter: seed nature is one, understanding practice is two, and the grounds are three. Or open the latter and combine the former: before the grounds is one, the path of seeing on the first ground is taken as the second, and the path of cultivation from the second ground onwards is the third. Furthermore, functional and non-functional on the grounds can also be divided into two. Or separate into four. Among these four, either open the former and combine the latter: habitual seed is one, nature seed is two, understanding practice is three, and the grounds are four. Or open the latter and combine the former: before the grounds is one, the path of seeing is two, the path of cultivation is three, and non-functional is four. Also, as mentioned earlier, before the grounds is one, Sotapanna and Sakadagami are taken as the second, Anagami is the third, and Arhat is the fourth. This is also opening the latter and combining the former. Or both the former and the latter are opened: seed nature is one, understanding practice is two, the path of seeing in the supramundane is three, and the path of cultivation is four. Or functional in the supramundane is three, and non-functional is four. This is also opening both. Or divide into five. Among these five, either combine the former and open the latter: as the five patiences say, before the grounds is one, the patience of faith in the first, second, and third grounds is two, the patience of compliance in the fourth, fifth, and sixth grounds is three, the patience of non-origination in the seventh, eighth, and ninth grounds is four, and the patience of tranquility in the tenth ground is taken as the fifth. Or both the former and the latter are opened: habitual seed is one, nature seed is two, understanding practice is three, and the path of seeing on the first ground is taken as the fourth.
。二地已上修道為五。又復地前種性為一。解行為二。見道為三。修道為四。無功為五。此五亦是前後俱開。或分為六。如地持說。種性為一。解行為二。凈心為三。二地已上乃至七地行跡為四。八地九地決定為五。十地畢竟以為第六。如涅槃中言為六住。謂諸菩薩者謂此六也。或分為七。如地持說。於前六中開決定地。以之為二即為七地。彼論八地名決定地。九地名為決定行地。或分為八。就前七中習種性種各別為一。即是八也。或分為九。地前為一。出世間中四五六地合為正見。余各為一。通為九也。或分為十。就前九中種性解行分為二種。即是十也。或分十一。地前為一。十地為十。或分十二。地前種性解行為二。十地為十。或分十三。習種為一。性種為二。解行為三。十地為十。或分四十。所謂十住十行十回向及與十地。若分等覺有四十一。廣則無量。此等開合各且是一宜。今據一門且分為四。開合如是(此二門竟)。
次第三門辨明四依侍佛多少。如涅槃說。第一依人於五恒河沙佛所發心。能持禁戒善解文義。能為他說。于惡世中不謗正法。故堪為依。第二依人於六恒河沙佛所發心。具修眾善能持正法善為他說。于惡世中不謗正法。第三依人於七恒河沙佛所發心。德行純熟能建正法廣為他說。能於十
【現代漢語翻譯】 現代漢語譯本：二地（二地菩薩）及以上菩薩的修道過程分為五個階段：地前種性（入地前的根性）為一，解行（理解並實踐佛法）為二，見道（證悟真理）為三，修道（修行佛道）為四，無功用行（無需刻意努力的修行）為五。這五個階段也是前後同時開展的。或者可以分為六個階段，如《瑜伽師地論·攝事品》所說：種性為一，解行為二，凈心（清凈心）為三，二地及以上乃至七地的行跡為四，八地九地的決定（不再退轉）為五，十地（法雲地）的畢竟（最終成就）為第六。如《涅槃經》中所說，有六住（六種心住），指的就是這六個階段。或者可以分為七個階段，如《瑜伽師地論·攝事品》所說，在前六個階段中，將決定地分為兩個階段，即為七地。該論中，八地名為決定地，九地名為決定行地。或者可以分為八個階段，在前七個階段中，將習種性和性種性分別作為單獨的階段，即為八個階段。或者可以分為九個階段，地前為一，出世間中四五六地合為正見（正確的見解），其餘各為一，總共為九個階段。或者可以分為十個階段，在前九個階段中，將種性和解行分為兩種，即為十個階段。或者可以分為十一個階段，地前為一，十地為十。或者可以分為十二個階段，地前種性和解行為二，十地為十。或者可以分為十三個階段，習種為一，性種為二，解行為三，十地為十。或者可以分為四十個階段，即十住、十行、十回向以及十地。如果加上等覺，則有四十一個階段，如果更廣泛地劃分，則有無量個階段。這些劃分和合並都只是一種方便的說法。現在根據一種說法，暫且分為四個階段，開合就是這樣（以上兩種分類方式結束）。 接下來是第三種分類方式，辨明四依（四種依靠）所侍奉的佛的數量。如《涅槃經》所說，第一種依人，在五恒河沙（數量極多）佛所發心，能夠持守禁戒，善於理解經文的含義，能夠為他人講解，在惡世中不誹謗正法，因此堪為依靠。第二種依人，在六恒河沙佛所發心，具足修習各種善行，能夠持守正法，善於為他人講解，在惡世中不誹謗正法。第三種依人，在七恒河沙佛所發心，德行純熟，能夠建立正法，廣泛地為他人講解，能夠在十方世界中...
【English Translation】 English version: The path of cultivation for Bodhisattvas of the Second Ground (Second Bhumi) and above is divided into five stages: the pre-Ground nature (seed nature before entering the Ground) is one, understanding and practice (understanding and practicing the Dharma) is two, seeing the Path (realizing the truth) is three, cultivating the Path (cultivating the Buddhist path) is four, and effortless practice (cultivation without deliberate effort) is five. These five stages also unfold simultaneously. Alternatively, it can be divided into six stages, as stated in the 'Yogacarabhumi-sastra, Compendium of Matters': seed nature is one, understanding and practice is two, pure mind (purified mind) is three, the traces of the Second Ground and above up to the Seventh Ground are four, the determination (non-retrogression) of the Eighth and Ninth Grounds is five, and the ultimate (final accomplishment) of the Tenth Ground (Dharma Cloud Ground) is the sixth. As stated in the 'Nirvana Sutra', there are six abodes (six states of mind), referring to these six stages. Alternatively, it can be divided into seven stages, as stated in the 'Yogacarabhumi-sastra, Compendium of Matters': within the previous six stages, the determined Ground is divided into two stages, making it seven Grounds. In that treatise, the Eighth Ground is called the Determined Ground, and the Ninth Ground is called the Ground of Determined Practice. Alternatively, it can be divided into eight stages, where the practice seed nature and the nature seed nature are each considered separate stages within the previous seven stages, making it eight stages. Alternatively, it can be divided into nine stages, where the pre-Ground is one, and the Fourth, Fifth, and Sixth Grounds in the world-transcending realm are combined as Right View (correct understanding), with the rest each being one, totaling nine stages. Alternatively, it can be divided into ten stages, where the seed nature and understanding and practice are divided into two types within the previous nine stages, making it ten stages. Alternatively, it can be divided into eleven stages, where the pre-Ground is one, and the ten Grounds are ten. Alternatively, it can be divided into twelve stages, where the pre-Ground seed nature and understanding and practice are two, and the ten Grounds are ten. Alternatively, it can be divided into thirteen stages, where the practice seed is one, the nature seed is two, understanding and practice is three, and the ten Grounds are ten. Alternatively, it can be divided into forty stages, namely the ten abodes, ten practices, ten dedications, and ten Grounds. If the Equal Enlightenment is added, there are forty-one stages, and if divided more broadly, there are countless stages. These divisions and combinations are just expedient ways of speaking. Now, according to one explanation, it is temporarily divided into four stages, and the opening and closing are like this (the above two classification methods end). Next is the third classification method, clarifying the number of Buddhas served by the Four Reliances (four supports). As stated in the 'Nirvana Sutra', the first type of reliant person has generated the aspiration for enlightenment in the presence of five Ganges sands (extremely numerous) of Buddhas, is able to uphold the precepts, is skilled in understanding the meaning of the scriptures, is able to explain them to others, and does not slander the True Dharma in an evil age, therefore being worthy of reliance. The second type of reliant person has generated the aspiration for enlightenment in the presence of six Ganges sands of Buddhas, is complete in cultivating various good deeds, is able to uphold the True Dharma, is skilled in explaining it to others, and does not slander the True Dharma in an evil age. The third type of reliant person has generated the aspiration for enlightenment in the presence of seven Ganges sands of Buddhas, is mature in virtue and conduct, is able to establish the True Dharma, widely explains it to others, and is able to in the ten directions...
方周旋往返濟度眾生。于惡世中不謗正法。第四依人於八恒河沙佛所發心。斷諸煩惱舍于重擔逮得己利所作已辦。欲成佛道即能現成。隨人所樂悉能現化。得自在智廣為他說(此三門竟)。
次第四門辨明四依得義多少。如涅槃說。一切諸義統而攝之為十六分。如說一慈為十六分。如是等也。此十六中第一依人得八分義。第二依餘八分中復得人四分。通前十二。第三依人餘四分中復得兩分。通前十四。第四依人具得十六。據實論之第四依人餘二分中但得一分。通前十五。諸佛方得十六分義。以第四依位鄰佛境高美同佛故。說具得十六分也。又第四依于佛所得第十六分雖未窮證觀解相應。故說具得。問曰。四依初劣后勝。何故得義初多后少。釋言。粗義浮淺易知。故初得多。細義難精。故后得少。又復粗義隨詮相別少為多分。細義說實階降相微多為少分。分數雖少其義實廣。問曰。若言粗義易知初處得多。細義難精后得少者。何故經言初地菩薩得百三昧二地得千。乃至十地得十不可說百千萬億那由他佛世界微塵數三昧佛土廣數三昧。釋言。辨義泛有兩門。一就攝義從詮門中明得多少。二就舍詮實門中明得多少。從詮門中細分有四。一約一詮始終別論。初得多義。后時得少。從詮之義具顯文中。初得聞持成就之時依
【現代漢語翻譯】 現代漢語譯本 周旋往返，救濟度化眾生。在邪惡的世道中不誹謗正法。第四種依人，在八恒河沙數的佛陀處發菩提心，斷除各種煩惱，捨棄沉重負擔，獲得自身的利益，該做的事情已經做完。想要成就佛道，立刻就能示現成就。隨著人們所喜好的，都能示現變化。獲得自在智慧，廣泛地為他人宣說（以上是三種依人）。 接下來，第四門辨明四依所得利益的多少。如《涅槃經》所說，一切諸義統合起來可以歸納為十六分。例如說，一慈可以分為十六分，等等。這十六分中，第一依人得到八分利益。第二依人在剩餘的八分中又得到四分，總共十二分。第三依人在剩餘的四分中又得到兩分，總共十四分。第四依人全部得到十六分。但如果據實而論，第四依人在剩餘的兩分中只得到一分，總共十五分。諸佛才能得到十六分利益。因為第四依人的地位接近佛的境界，高妙美好如同佛一樣，所以說全部得到十六分。 而且第四依人對於佛所得到的第十六分，雖然還沒有完全證得，但觀行理解相應，所以說全部得到。有人問：四依是最初的差，最後的勝，為什麼所得利益最初的多，最後的少？回答說：粗淺的道理浮於表面，容易理解，所以最初得到的多。精深的道理難以把握，所以最後得到的少。而且粗淺的道理隨著詮釋的不同而有差別，少可以變為多。精深的道理說的是實相，階位差別細微，多可以變為少。分數雖然少，但其中的意義實際上很廣博。有人問：如果說粗淺的道理容易理解，最初得到的多，精深的道理難以把握，最後得到的少，為什麼經中說初地菩薩得到一百種三昧（Samadhi，禪定），二地菩薩得到一千種，乃至十地菩薩得到十不可說百千萬億那由他佛世界微塵數的三昧，佛土廣數的三昧？回答說：辨別意義大致有兩種方式。一是就攝義從詮釋的角度來說明所得的多少。二是就捨棄詮釋而說實相的角度來說明所得的多少。從詮釋的角度細分有四種。一是就一個詮釋的始終來分別論述，最初得到的多，後來得到的少。從詮釋的角度所得的意義，在經文中已經詳細地顯示出來。最初得到聞持成就的時候，依
【English Translation】 English version He travels around to save and deliver sentient beings. In the evil world, he does not slander the True Dharma. The fourth type of reliant person generates the aspiration for enlightenment at the place of Buddhas as numerous as the sands of eight Ganges Rivers, cuts off all afflictions, abandons heavy burdens, attains his own benefit, and completes what needs to be done. Desiring to achieve Buddhahood, he can immediately manifest it. According to what people like, he can manifest transformations. He obtains unobstructed wisdom and widely speaks for others (the above are the three types of reliant persons). Next, the fourth section clarifies the amount of benefit obtained by the four reliances. As stated in the Nirvana Sutra, all meanings can be unified and summarized into sixteen parts. For example, one kindness can be divided into sixteen parts, and so on. Among these sixteen parts, the first reliant person obtains eight parts of benefit. The second reliant person obtains four parts from the remaining eight parts, totaling twelve parts. The third reliant person obtains two parts from the remaining four parts, totaling fourteen parts. The fourth reliant person obtains all sixteen parts. However, realistically speaking, the fourth reliant person only obtains one part from the remaining two parts, totaling fifteen parts. Only the Buddhas can obtain sixteen parts of benefit. Because the position of the fourth reliant person is close to the realm of the Buddha, and is as sublime and beautiful as the Buddha, it is said that he obtains all sixteen parts. Moreover, although the fourth reliant person has not fully realized the sixteenth part obtained by the Buddha, his contemplation and understanding are in accordance, so it is said that he obtains all of it. Someone asks: The four reliances are initially inferior and ultimately superior, why is it that the benefit obtained is more at the beginning and less at the end? The answer is: Coarse meanings are superficial and easy to understand, so more is obtained at the beginning. Subtle meanings are difficult to grasp, so less is obtained at the end. Moreover, coarse meanings vary with different interpretations, and a small amount can become a large amount. Subtle meanings speak of the true nature, and the differences in stages are subtle, so a large amount can become a small amount. Although the number of parts is small, the meaning within them is actually very broad. Someone asks: If it is said that coarse meanings are easy to understand and more is obtained at the beginning, and subtle meanings are difficult to grasp and less is obtained at the end, why does the sutra say that the Bodhisattva of the first ground obtains one hundred Samadhis (禪定, meditative states), the Bodhisattva of the second ground obtains one thousand, and so on, until the Bodhisattva of the tenth ground obtains as many Samadhis as the dust particles in ten inexpressible hundreds of thousands of millions of Niyutas of Buddha worlds, and Samadhis as vast as Buddha lands? The answer is: There are roughly two ways to distinguish meanings. One is to explain the amount obtained from the perspective of encompassing meaning and interpretation. The other is to explain the amount obtained from the perspective of abandoning interpretation and speaking of true nature. From the perspective of interpretation, there are four subdivisions. One is to discuss the beginning and end of an interpretation separately, with more obtained at the beginning and less obtained later. The meaning obtained from the perspective of interpretation has been shown in detail in the sutra. When first obtaining the accomplishment of retaining what is heard, relying on
文具解。故初持得多。後設重思。委審而已無多異見。故后得少。故涅槃中初依菩薩得八分義。第二依人更得四分。乃至第四但得兩分。二約一詮以終攝始。初時得少后時得多。故涅槃中初依但得八分之義。乃至第四得十六分。三約多詮始終別論。初得少義。聞教少故。終得多義。聞教多故。故第十地能受諸佛雲雨說法依其所聞亦知多義。四約多詮以終攝始。初時得少后時得多義在可知。就其舍詮證實門中細分有二。一始終別論。初時得少。對教心多見理昧故。終時得多。以能捨詮見理明故。二以終攝始。初少后多義在可知。地經所說是其舍詮證實之義。故后得多。不同在斯(此四門竟)。
次第五門辨明四依所化差別。三乘之人是其所化。聲聞人中所化有二。一化令入小。除阿羅漢余皆化之。彼阿羅漢得果滿足不假化故。二化令入大。一切皆化。乃至羅漢亦憑四依入大乘故。緣覺人中所化亦二。一化入中乘。除緣覺果余皆化之。二化令入大。一切皆化。大乘人中所化有六。如涅槃說。一初發心在外凡地最初發意。第二已於熙連河沙佛所發心聞法初不謗。第三已於一恒河沙佛所發心。聞法愛樂不謗同前。第四已於二恒河沙佛所發心。聞法受持余德如上。第五已於三恒河沙佛所發心。隨所聞法能為他說。余德如前
【現代漢語翻譯】 現代漢語譯本： 文句解釋。因此最初領會掌握得多，後來經過反覆思考，詳細審查，沒有太多不同的見解，因此後來領會掌握的就少。所以在《涅槃經》中，最初依靠菩薩只能得到八分義理，第二次依靠人能得到四分，乃至第四次只能得到兩分。二、從一詮釋的角度，以最終的領悟涵蓋最初的領悟。最初領會掌握的少，後來領會掌握的多。所以在《涅槃經》中，最初依靠只能得到八分義理，乃至第四次能得到十六分。三、從多重詮釋的角度，始終分別討論。最初得到較少的義理，因為聽聞的教法少。最終得到較多的義理，因為聽聞的教法多。所以第十地菩薩能夠接受諸佛如雲如雨般的說法，依據他們所聽聞的，也能理解更多的義理。四、從多重詮釋的角度，以最終的領悟涵蓋最初的領悟。最初領會掌握的少，後來領會掌握的多，其中的道理是可以理解的。就捨棄言詮、證實真理的方面來說，細分有兩種。一、始終分別討論。最初領會掌握的少，因為對於教義的心多，而見到的真理少而模糊。最終領會掌握的多，因為能夠捨棄言詮，見到的真理清晰明瞭。二、以最終的領悟涵蓋最初的領悟。最初少，後來多，其中的道理是可以理解的。《地經》所說的，就是捨棄言詮、證實真理的含義。因此後來領會掌握的多，不同之處就在這裡（以上四門完畢）。 接下來第五門辨明四依（four supports）所教化的對象之間的差別。三乘（three vehicles）之人是他們所教化的對象。聲聞（Śrāvaka）人中所教化的對象有兩種。一是教化他們進入小乘（Hinayana），除了阿羅漢（Arhat）以外，其餘都可以教化。因為阿羅漢已經證得果位圓滿，不需要再被教化。二是教化他們進入大乘（Mahayana），一切都可以教化，乃至阿羅漢也可以憑藉四依進入大乘。緣覺（Pratyekabuddha）人中所教化的對象也有兩種。一是教化他們進入中乘，除了緣覺果位以外，其餘都可以教化。二是教化他們進入大乘，一切都可以教化。大乘人中所教化的對象有六種，如《涅槃經》所說。一是最初發心，在外凡地最初發起意願。二是已經在熙連河沙（number of sands in the Hsi-lien river）佛所發心，聽聞佛法最初不誹謗。三是已經在一條恒河沙（number of sands in the Ganges river）佛所發心，聽聞佛法喜愛並樂於接受，不誹謗，與前相同。四是已經在兩條恒河沙佛所發心，聽聞佛法受持，其餘功德如上。五是已經在三條恒河沙佛所發心，能夠隨所聽聞的佛法為他人解說，其餘功德與前相同。
【English Translation】 English version: Explanation of the text. Therefore, one initially grasps and comprehends more. Later, after repeated contemplation and detailed examination, there are not many differing views, so one grasps and comprehends less later on. Thus, in the Nirvana Sutra, one initially obtains only eight parts of the meaning by relying on Bodhisattvas (enlightenment beings), the second time one obtains four parts by relying on people, and even the fourth time one obtains only two parts. Second, from the perspective of a single interpretation, the final understanding encompasses the initial understanding. Initially, one grasps and comprehends less, and later one grasps and comprehends more. Therefore, in the Nirvana Sutra, one initially obtains only eight parts of the meaning by relying on [something], and even the fourth time one can obtain sixteen parts. Third, from the perspective of multiple interpretations, the beginning and the end are discussed separately. Initially, one obtains fewer meanings because one hears less of the teachings. Ultimately, one obtains more meanings because one hears more of the teachings. Therefore, the tenth-ground Bodhisattva is able to receive the Buddhas' Dharma teachings like clouds and rain, and based on what they have heard, they can also understand more meanings. Fourth, from the perspective of multiple interpretations, the final understanding encompasses the initial understanding. Initially, one grasps and comprehends less, and later one grasps and comprehends more; the reason for this is understandable. Regarding the aspect of abandoning verbal expression and verifying the truth, there are two subdivisions. First, the beginning and the end are discussed separately. Initially, one grasps and comprehends less because one's mind is focused on the teachings, and the truth one sees is limited and unclear. Ultimately, one grasps and comprehends more because one is able to abandon verbal expression, and the truth one sees is clear and bright. Second, the final understanding encompasses the initial understanding. Initially less, later more; the reason for this is understandable. What the Ground Sutra says is the meaning of abandoning verbal expression and verifying the truth. Therefore, one grasps and comprehends more later on; the difference lies here (the above four sections are completed). Next, the fifth section clarifies the differences between those who are transformed by the Four Supports (four supports). The people of the Three Vehicles (three vehicles) are those whom they transform. Among the Śrāvakas (listeners), there are two types of people who are transformed. First, those who are transformed to enter the Hinayana (small vehicle), except for Arhats (worthy ones), all others can be transformed, because Arhats have already attained the complete fruition and do not need to be transformed. Second, those who are transformed to enter the Mahayana (great vehicle), all can be transformed, and even Arhats can rely on the Four Supports to enter the Mahayana. Among the Pratyekabuddhas (solitary Buddhas), there are also two types of people who are transformed. First, those who are transformed to enter the Middle Vehicle, except for the Pratyekabuddha fruition, all others can be transformed. Second, those who are transformed to enter the Mahayana, all can be transformed. Among the Mahayana people, there are six types of people who are transformed, as stated in the Nirvana Sutra. First, those who initially generate the aspiration, initially generating the intention in the outer mundane ground. Second, those who have already generated the aspiration at the Buddhas as numerous as the sands in the Hsi-lien river (number of sands in the Hsi-lien river), and initially do not slander the Dharma when hearing it. Third, those who have already generated the aspiration at the Buddhas as numerous as the sands in one Ganges river (number of sands in the Ganges river), and love and delight in hearing the Dharma, and do not slander it, the same as before. Fourth, those who have already generated the aspiration at the Buddhas as numerous as the sands in two Ganges rivers, and uphold the Dharma when hearing it, and the remaining merits are as above. Fifth, those who have already generated the aspiration at the Buddhas as numerous as the sands in three Ganges rivers, and are able to explain the Dharma they have heard to others, and the remaining merits are the same as before.
。第六已於四恒河沙佛所發心。能解深義十六分中已得一分。余德如上。六中初一鄰入善趣。后五在於善趣位中。四依如是。
法四依義五門分別(釋名一 辨相二 次第三 對四無礙共相收攝四 約對人依辨明可依不可依義五)
第一釋名。法為行託名之為依。依別不同。一門說四。四名是何。一依法不依人。二法依義不依語。三依了義經不依不了義經。四依智不依識。言依法者法有兩義。一軌則名法。二自體名法。故論釋言。法名自體。憑法起行故名為依。不依人者宰用名人。不依有二。一自未見法不依邪偽乖法之人名不依人。非謂不依正見之人。二自已見法一切不依言。依義者義有四種。一所以名義。二義用名義。三義利名義。四德義名義。依同前釋。不依語者詮談曰語。不依有二。一求義之始不依顛倒乖義之語。非謂不依如法之言。二得義舍詮一切不依。依了經者顯法之詮名了義經。憑之趣實故名為依。不依不了經者。彰邪之言名不了義。棄而不從故曰不依。言依智者。解法決了名之為智。憑之取法故名為依。不依識者。闇心分別名之為識。舍而不從故曰不依。名義如是(此一門竟)。
次辨其相。依法不同差別有五。一教法名法。二者世諦自體名法。三者真諦自體名法。故涅槃言。法謂
【現代漢語翻譯】 第六位菩薩已於相當於四個恒河沙數的佛陀處發菩提心，能夠理解甚深佛法含義的十六分之一，其餘功德與上述相同。六種菩薩中，最初一位接近進入善趣，后五位則安住于善趣之中。四依的狀況就是這樣。
現在從五個方面來分別解釋四依的含義：（一、解釋名稱；二、辨別體相；三、說明次第；四、說明四無礙智如何總攝四依；五、通過對人的依止，辨明可依止和不可依止的意義）。
第一，解釋名稱。『法』作為修行的依託，因此稱為『依』。依止的對象各有不同，一共有四種。這四種名稱是什麼呢？一是依法不依人，二是依義不依語，三是依了義經不依不了義經，四是依智不依識。說到『依法』，『法』有兩種含義：一是軌則名為法，二是自體名為法。所以論中解釋說：『法名為自體』。憑藉法而生起修行，所以稱為『依』。『不依人』是指主宰運用名聲的人。不依有兩種情況：一是自己尚未見到佛法，不依止邪見虛偽、違背佛法之人，但並不是說不依止具有正見之人；二是自己已經見到佛法，則一切都不依止。說到『依義』，『義』有四種：一是所以名為義，二是義用名為義，三是義利名為義，四是德義名為義。依止的含義與前文相同。『不依語』是指詮釋談論的言語。不依也有兩種情況：一是尋求真義之初，不依止顛倒錯亂、違背真義的言語，但並不是說不依止如法的言語；二是得到真義之後，捨棄詮釋的言語，一切都不依止。說到『依了義經』，彰顯佛法的詮釋稱為『了義經』，憑藉它來趨向真實，所以稱為『依』。『不依不了義經』是指彰顯邪見的言語稱為『不了義』，捨棄而不遵從，所以稱為『不依』。說到『依智』，理解佛法、決斷明瞭稱為『智』，憑藉它來獲取佛法，所以稱為『依』。『不依識』是指昏昧之心分別思量稱為『識』，捨棄而不遵從，所以稱為『不依』。名稱和含義就是這樣。（第一部分結束）
接下來辨別四依的體相。依法的不同差別有五種：一是教法名為法，二是世俗諦的自體名為法，三是真諦的自體名為法。所以《涅槃經》說：『法是指……』
【English Translation】 English version: The sixth Bodhisattva has generated the aspiration for enlightenment in the presence of Buddhas as numerous as four Ganges sands. They have attained one-sixteenth of the understanding of profound meanings, with the remaining merits being the same as described above. Among the six types of Bodhisattvas, the first is close to entering a good rebirth, while the latter five reside in the state of good rebirths. Such is the condition of the Four Reliances.
Now, let's separately explain the meaning of the Four Reliances from five aspects: (1. Explaining the names; 2. Distinguishing the characteristics; 3. Explaining the order; 4. Explaining how the Four Unimpeded Wisdoms encompass the Four Reliances; 5. Through reliance on people, clarifying the meaning of what is reliable and what is not).
First, explaining the names. 'Dharma' (法) [Law, teaching, principle] is relied upon for practice, hence it is called 'Reliance' (依). The objects of reliance are different, totaling four. What are these four names? First, rely on the Dharma, not on persons; second, rely on the meaning, not on the words; third, rely on the definitive sutras, not on the provisional sutras; fourth, rely on wisdom, not on consciousness. Speaking of 'relying on the Dharma,' 'Dharma' has two meanings: first, a standard is called Dharma; second, the self-nature is called Dharma. Therefore, the treatise explains: 'Dharma is called self-nature.' Relying on the Dharma to arise practice, hence it is called 'Reliance.' 'Not relying on persons' refers to those who dominate and manipulate fame. There are two situations for not relying: first, if one has not yet seen the Dharma, do not rely on those with wrong views, falsehood, and those who violate the Dharma, but it is not to say not to rely on those with right views; second, if one has already seen the Dharma, then do not rely on anything. Speaking of 'relying on the meaning,' 'meaning' has four types: first, that which is named meaning; second, the function of meaning is meaning; third, the benefit of meaning is meaning; fourth, the virtue of meaning is meaning. The meaning of reliance is the same as above. 'Not relying on words' refers to the language of explanation and discussion. There are also two situations for not relying: first, at the beginning of seeking the true meaning, do not rely on distorted and confused language that violates the true meaning, but it is not to say not to rely on lawful language; second, after obtaining the true meaning, abandon the language of explanation and do not rely on anything. Speaking of 'relying on the definitive sutras' (了義經), the explanation that reveals the Dharma is called 'definitive sutra,' relying on it to move towards reality, hence it is called 'Reliance.' 'Not relying on the provisional sutras' (不了義經) refers to the explanation that reveals wrong views is called 'provisional,' abandoning it and not following it, hence it is called 'not relying.' Speaking of 'relying on wisdom' (智), understanding the Dharma and decisively clarifying is called 'wisdom,' relying on it to obtain the Dharma, hence it is called 'Reliance.' 'Not relying on consciousness' (識) refers to the confused mind that discriminates and thinks is called 'consciousness,' abandoning it and not following it, hence it is called 'not relying.' The names and meanings are like this. (End of the first part)
Next, distinguish the characteristics of the Four Reliances. The different distinctions of relying on the Dharma are five types: first, the teaching Dharma is called Dharma; second, the self-nature of conventional truth (世俗諦) [relative truth] is called Dharma; third, the self-nature of ultimate truth (真諦) [absolute truth] is called Dharma. Therefore, the Nirvana Sutra says: 'Dharma refers to...'
法性常恒不變。四因行自體名之為法。又復因中起行之軌亦名為法。所謂三十七道品等。五果德自體名之為法。故涅槃言。法者所謂大般涅槃。依義不同亦有五種。一對教法二諦名義。二諦並是教下所以故名為義。二對世諦法真諦名義。真諦是彼世法所以故名為義。三對真諦法世諦名義。世諦是彼真家義用故名為義。又復世諦顯真諦所以亦名為義。故地經中知世無常顯無我法名義無礙。四因行利人名之為義。故地持中名彼善法為義饒益。五果德名義。故地持中名得菩提以為得義。依了義經不依不了義者。分別有二。一就大小相對分別。或小乘名了大乘不了。小乘粗顯故名爲了。大乘秘密故名不了。或大乘名了小乘不了。大乘顯實名之爲了。小乘覆實名為不了。二約愚智相對分別。正智取法大小皆了。隨法淺深當分了故。愚心取法大小所說一切不了。淺深相望互相違故。此之一門如地持說。故彼論云。于如來說除信清凈於此法律不可破壞名了義經。于如來說作不決定法律可壞名為不了。所言依智不依識者。分別有四。一解惑分別。聞思修等三慧解心名之為智。惑心分別說以為識。二就解心明昧分別。三慧之中修慧深明名之為智。聞思闇昧說以為識。此之一門如地持說。故彼論言。用修慧智不以聞思識諸法義。名為依智不
【現代漢語翻譯】 現代漢語譯本 法性是常恒不變的。四種因行（導致結果的行為）的自體被稱為『法』（Dharma，宇宙的真理或法則）。此外，在因中生起的行爲規範也被稱為『法』，例如三十七道品（通往證悟的三十七種修行方法）。五種果德（修行所獲得的五種功德）的自體也被稱為『法』。因此，《涅槃經》中說：『法』指的是大般涅槃（Mahaparinirvana，完全的涅槃）。 根據意義的不同，『義』（Artha，意義或利益）也有五種：一是針對教法（教導的法）而言，二諦（世俗諦和勝義諦）的名義（名稱和意義）都是教法之下的內容，因此被稱為『義』。二是針對世諦法（關於世俗真理的法）而言，真諦（關於終極真理的法）是世諦法的原因，因此被稱為『義』。三是針對真諦法而言，世諦是真諦的意義和作用，因此被稱為『義』。此外，世諦能夠顯現真諦，因此也被稱為『義』。所以，《地經》中說，瞭解世間無常，就能顯現無我之法，名義之間沒有障礙。 四是因行能夠利益他人，這被稱為『義』。因此，《地持經》中稱善法為『義饒益』（帶來利益的意義）。五是果德被稱為『義』。因此，《地持經》中稱獲得菩提（Bodhi，覺悟）為『獲得義』。 依據了義經（具有明確意義的經典），不依據不了義經（意義不明確的經典），可以從兩個方面來區分：一是就大乘（Mahayana，大乘佛教）和小乘（Hinayana，小乘佛教）相對而言。或者小乘認為大乘是不了義的，因為小乘的教義粗淺顯明，所以被認為是了義的；而大乘的教義深奧秘密，所以被認為是不了義的。或者大乘認為小乘是不了義的，因為大乘的教義顯明真實，所以被認為是了義的；而小乘的教義遮蓋真實，所以被認為是不了義的。二是就愚者和智者相對而言。具有正智（正確的智慧）的人，無論大小乘的教法都能理解，因為他們能根據教法的深淺程度來理解。而愚昧的人，無論大小乘所說的教法都不能理解，因為教法的深淺程度相互矛盾。 這一區分方法如《地持經》所說。因此，該論中說：『對於如來（Tathagata，佛陀）所說的，除了以清凈的信心之外，不能破壞的法律，稱爲了義經。對於如來所說的，作出不確定的、法律可以破壞的，稱為不了義經。』 所說的依據智（智慧）不依據識（意識），可以從四個方面來區分：一是解惑（解除疑惑）的區分。通過聞（聽聞）、思（思考）、修（修行）等三種智慧來解除疑惑的心被稱為『智』。而迷惑的心分別事物，被稱為『識』。二是就解心的明昧（清晰與模糊）來區分。在三種智慧中，修慧（通過修行獲得的智慧）最為深刻明瞭，被稱為『智』。而聞慧（通過聽聞獲得的智慧）和思慧（通過思考獲得的智慧）則比較闇昧，被稱為『識』。這一區分方法如《地持經》所說。因此，該論中說：『用修慧的智慧，不用聞思的意識來理解諸法的意義，這被稱為依智不依識。』
【English Translation】 English version The nature of Dharma (Dharmata, the nature of reality) is constant and unchanging. The four causes and their inherent actions are called 'Dharma' (the universal truth or law). Furthermore, the path of practice arising from these causes is also called 'Dharma,' such as the Thirty-seven Limbs of Enlightenment (thirty-seven practices leading to enlightenment). The inherent nature of the five resultant virtues (five merits obtained through practice) is also called 'Dharma.' Therefore, the Nirvana Sutra says: 'Dharma' refers to the Mahaparinirvana (complete Nirvana). Depending on the meaning, 'Artha' (meaning or benefit) also has five types: First, concerning the teaching of Dharma, the names and meanings of the Two Truths (conventional truth and ultimate truth) are all within the scope of the teaching, hence they are called 'Artha.' Second, concerning the conventional truth, the ultimate truth is the reason for the conventional truth, hence it is called 'Artha.' Third, concerning the ultimate truth, the conventional truth is the meaning and function of the ultimate truth, hence it is called 'Artha.' Furthermore, the conventional truth can reveal the ultimate truth, hence it is also called 'Artha.' Therefore, the Sutra on the Ground says that understanding the impermanence of the world reveals the Dharma of no-self, and there is no obstacle between name and meaning. Fourth, the actions of causes that benefit others are called 'Artha.' Therefore, the Sutra on the Stages of the Ground calls virtuous Dharma 'Artha-rajas' (meaning that brings benefit). Fifth, the resultant virtues are called 'Artha.' Therefore, the Sutra on the Stages of the Ground calls obtaining Bodhi (enlightenment) 'obtaining Artha.' Relying on Sutras of Definitive Meaning (those with clear and explicit meaning) and not relying on Sutras of Provisional Meaning (those with unclear or implicit meaning) can be distinguished in two ways: First, in relation to Mahayana (Greater Vehicle) and Hinayana (Lesser Vehicle). Either Hinayana considers Mahayana to be of provisional meaning because Hinayana's teachings are crude and obvious, so they are considered to be of definitive meaning; while Mahayana's teachings are profound and secret, so they are considered to be of provisional meaning. Or Mahayana considers Hinayana to be of provisional meaning because Mahayana's teachings reveal the truth, so they are considered to be of definitive meaning; while Hinayana's teachings cover the truth, so they are considered to be of provisional meaning. Second, in relation to the foolish and the wise. Those with correct wisdom (Prajna) can understand the teachings of both Mahayana and Hinayana because they can understand according to the depth of the teachings. But the foolish cannot understand the teachings of either Mahayana or Hinayana because the depth of the teachings contradicts each other. This distinction is as described in the Sutra on the Stages of the Ground. Therefore, the treatise says: 'Regarding what the Tathagata (Buddha) has said, the laws that cannot be broken except with pure faith are called Sutras of Definitive Meaning. Regarding what the Tathagata has said, making uncertain laws that can be broken are called Sutras of Provisional Meaning.' The saying that one should rely on wisdom (Prajna) and not on consciousness (Vijnana) can be distinguished in four ways: First, the distinction of resolving doubts. The mind that resolves doubts through the three wisdoms of hearing (Srutamayaprajna), thinking (Cintamayaprajna), and practice (Bhavanamayaprajna) is called 'wisdom.' But the mind that is confused and distinguishes things is called 'consciousness.' Second, the distinction of clarity and obscurity of the mind of understanding. Among the three wisdoms, the wisdom of practice is the deepest and clearest, and is called 'wisdom.' But the wisdom of hearing and the wisdom of thinking are relatively obscure, and are called 'consciousness.' This distinction is as described in the Sutra on the Stages of the Ground. Therefore, the treatise says: 'Using the wisdom of practice, not using the consciousness of hearing and thinking to understand the meaning of all Dharmas, this is called relying on wisdom and not relying on consciousness.'
依識也。三大小分別。大乘三慧知法實相悉名為智。小乘三慧不見法實齊名為識。此之一門如涅槃說。故彼經云。若知如來即是法身。如是智慧所應依止。聲聞不知如來功德。如是之識不應依止。四真妄分別。就大乘中真證名智。見實義故。妄修三慧悉名為識。此之一門如地論說。故彼論中宣說。地實唯智境界。聞思修報生識智非彼境界。以不同故。體相如是(此二門竟)。
第三門中辨其次第。經論不同凡有五種。一觀入次第。如成實說。第一依法第二依于了義之經。第三依義。第四依智。此等據其聞思修等以辨觀入。四中初二是其教法依成聞慧。但就聞中初先簡去人以取其法。后就法中簡去不了取其了義。始終雖思同成聞慧。第三依義。是其理法依成思慧。依聞起思。故次明之。第四依智。是其行法依成修慧。上人智慧為下仿習。說為行法。依思起修。故后說之。第二依體起用次第。如涅槃說。第一依法。謂大涅槃。涅槃果體是故先明。第二依義。所謂法身解脫般若。此是果德。依體有德故。次辨之。第三依智。所謂如來一切種智。此是果用。依德起用。是故次說。第四依于了義之經。謂佛所說大乘經典依智起說。是故后論。第三據果尋因次第。如涅槃說。第一依義。所謂法身解脫般若。第二依法。所謂法
【現代漢語翻譯】 現代漢語譯本： 這是關於『依識』的討論，分為三個方面：大小乘的區別。大乘的三種智慧（聞、思、修）如果能了知法的真實相狀，都稱為『智』。小乘的三種智慧如果不能了知法的真實相狀，都稱為『識』。這一區分如《涅槃經》所說。因此該經說：『如果能知如來即是法身，這樣的智慧就應該依止。聲聞（Śrāvaka）[聽聞佛陀教誨而證悟的修行者]不知如來的功德，這樣的識就不應該依止。』 四、真妄的區別。在大乘中，真實的證悟稱為『智』，因為它能見到真實的意義。虛妄的修習三種智慧，都稱為『識』。這一區分如《地論》所說。因此該論宣說：『地（Bhūmi）[菩薩修行的階位]的真實唯是智的境界，通過聽聞、思考、修習而產生的識，不是地的境界。』因為它們不同。 體相如上所述（以上是關於大小乘和真妄的兩方面的區分）。 第三個方面是辨別次第。經論中關於次第的說法有五種。一、觀行入道的次第。如《成實論》所說：第一是依法，第二是依于了義的經典，第三是依義，第四是依智。這些是根據聞、思、修等來辨別觀行入道的次第。在這四種中，前兩種是教法，依此成就聞慧。但在聽聞中，首先簡別去除人，而取其法。然後在法中，簡別去除不了義的，而取其了義。始終雖然都是思考，但都成就聞慧。第三是依義，這是理法，依此成就思慧。因為依聽聞而生起思考，所以接著說明它。第四是依智，這是行法，依此成就修慧。以上人的智慧為下人所效仿學習，所以說是行法。依思考而生起修習，所以最後說明它。 二、依體起用的次第。如《涅槃經》所說：第一是依法，指大涅槃（Mahāparinirvāṇa）。涅槃是果體的緣故，所以先說明它。第二是依義，指法身（Dharmakāya）、解脫（vimoksha）、般若（prajna）。這是果德，因為依體而有德，所以接著辨別它。第三是依智，指如來的一切種智（sarvākārajñāna）。這是果用，因為依德而起用，所以接著說明它。第四是依于了義的經典，指佛所說的大乘經典，依智而起說，所以最後論述它。 三、據果尋因的次第。如《涅槃經》所說：第一是依義，指法身、解脫、般若。第二是依法，指法
【English Translation】 English version: This concerns 『reliance on consciousness (Vijñāna)』, divided into three aspects: the distinctions between the Greater and Lesser Vehicles. In the Mahayana (Greater Vehicle), the three wisdoms (hearing, thinking, and meditation) are all called 『wisdom (Jñāna)』 if they can understand the true nature of phenomena. In the Hinayana (Lesser Vehicle), the three wisdoms are all called 『consciousness (Vijñāna)』 if they cannot understand the true nature of phenomena. This distinction is as described in the Nirvana Sutra. Therefore, that sutra says: 『If one knows that the Tathagata (如來) [Thus Come One, an epithet of the Buddha] is the Dharmakaya (法身) [Dharma Body, the body of the Dharma], such wisdom should be relied upon. Sravakas (聲聞) [Hearers, disciples who attain enlightenment by hearing the Buddha's teachings] do not know the merits of the Tathagata, such consciousness should not be relied upon.』 Four, the distinction between truth and falsehood. In the Mahayana, true realization is called 『wisdom』 because it can see the true meaning. False cultivation of the three wisdoms is all called 『consciousness』. This distinction is as described in the Dasabhumika Sutra. Therefore, that treatise declares: 『The truth of the Bhumi (地) [Stages of a Bodhisattva's path] is solely the realm of wisdom; the consciousness arising from hearing, thinking, and meditation is not the realm of the Bhumi.』 Because they are different. The substance and characteristics are as described above (the above are the two aspects of distinction between the Greater and Lesser Vehicles and truth and falsehood). The third aspect is distinguishing the order. There are five kinds of statements about the order in the sutras and treatises. One, the order of entering the path through contemplation. As the Tattvasiddhi Shastra says: first is reliance on the Dharma, second is reliance on the sutras of definitive meaning, third is reliance on meaning, and fourth is reliance on wisdom. These are based on hearing, thinking, meditation, etc., to distinguish the order of entering the path through contemplation. Among these four, the first two are the teachings, relying on them to achieve the wisdom of hearing. But in hearing, first, people are distinguished and removed, and their Dharma is taken. Then, in the Dharma, the non-definitive is distinguished and removed, and the definitive meaning is taken. Although it is always thinking, it all achieves the wisdom of hearing. The third is reliance on meaning, which is the Dharma of principle, relying on it to achieve the wisdom of thinking. Because thinking arises from hearing, it is explained next. The fourth is reliance on wisdom, which is the Dharma of practice, relying on it to achieve the wisdom of meditation. The wisdom of the superior is imitated and learned by the inferior, so it is said to be the Dharma of practice. Because meditation arises from thinking, it is explained last. Two, the order of arising function from substance. As the Nirvana Sutra says: first is reliance on the Dharma, referring to the Mahaparinirvana (大涅槃) [Great Nirvana]. Because Nirvana is the substance of the fruit, it is explained first. Second is reliance on meaning, referring to the Dharmakaya (法身) [Dharma Body], vimoksha (解脫) [liberation], and prajna (般若) [wisdom]. This is the merit of the fruit, because there is merit based on the substance, so it is distinguished next. Third is reliance on wisdom, referring to the Tathagata's sarvakarajnana (一切種智) [all-knowing wisdom]. This is the function of the fruit, because function arises from merit, so it is explained next. Fourth is reliance on the sutras of definitive meaning, referring to the Mahayana sutras spoken by the Buddha, speaking arises from wisdom, so it is discussed last. Three, the order of seeking the cause from the fruit. As the Nirvana Sutra says: first is reliance on meaning, referring to the Dharmakaya, vimoksha, and prajna. Second is reliance on the Dharma, referring to the Dharma.
性常恒不變。第三依智。所謂僧是常無為不變不畜八種不凈之物。第四依于了義之經。所謂一切大乘經典。就此四中前二是果。后二是因。就前果中義是果體是故先明。果依法成故次明法。就后因中智是因體。是故先明。因依法成故次明其了義之經。又義是果果是所求。是故先明。果依理成故次明法。此二一對。向前果德由因而起故次明智。向前理法藉教而顯故后明其了義之經。第四據深尋淺次第。如維摩說。第一依義。義是理法。第二依智。智是理行。第三依于了義之經。經是顯前理法之詮。第四依法。法是成前智行之軌。理是所詮故先明義。依義成慧故次明智。所求之義由詮故顯。故次第三明瞭義經。所成之智依法而起。故次第四明其依法。第五攝法起修次第。如地持說第一依義。義者是理。第二依法。法者是教。第三依于了義之經。正解取法名爲了義。第四依智修慧達義名之為智。四中前二攝法次第。后之兩種起修次第。就攝法中義能成行。正是所求故先明義。義由教顯故次明法。後起修中隨義相別分初了義經依前教法起聞思解。解法無違名之爲了。故論釋言。深信佛說名了義經。后依智者依前理義起修慧行。故論釋言。用修慧者智名為依智。通而論之了義經者依前法義起聞思解。言依智者依前法義起修慧行。
【現代漢語翻譯】 現代漢語譯本 『性常恒不變』。第三依智，所謂僧（Sangha，僧伽，佛教僧團）是常無為不變，不畜八種不凈之物。第四依于了義之經，所謂一切大乘經典。就此四中，前二是果，后二是因。就前果中，義是果體，是故先明；果依法成，故次明法。就后因中，智是因體，是故先明；因依法成，故次明其了義之經。又義是果，果是所求，是故先明；果依理成，故次明法。此二一對。向前果德由因而起，故次明智；向前理法藉教而顯，故后明其了義之經。第四據深尋淺次第，如《維摩經》說，第一依義，義是理法；第二依智，智是理行；第三依于了義之經，經是顯前理法之詮；第四依法，法是成前智行之軌。理是所詮，故先明義；依義成慧，故次明智。所求之義由詮故顯，故次第三明瞭義經；所成之智依法而起，故次第四明其依法。第五攝法起修次第，如《地持經》說，第一依義，義者是理；第二依法，法者是教；第三依于了義之經，正解取法名爲了義；第四依智，修慧達義名之為智。四中前二攝法次第，后之兩種起修次第。就攝法中，義能成行，正是所求，故先明義；義由教顯，故次明法。後起修中，隨義相別，分初了義經，依前教法起聞思解，解法無違，名之爲了。故論釋言：『深信佛說名了義經。』后依智者，依前理義起修慧行。故論釋言：『用修慧者智名為依智。』通而論之，了義經者，依前法義起聞思解。言依智者，依前法義起修慧行。
【English Translation】 English version 'The nature is constant and unchanging.' The third is reliance on wisdom (jnana). That is, the Sangha (Buddhist monastic community) is constant, unconditioned, unchanging, and does not accumulate the eight kinds of impure things. The fourth is reliance on sutras with definitive meaning (nītārtha sūtra), that is, all Mahayana scriptures. Among these four, the first two are the result, and the latter two are the cause. Regarding the former two, meaning is the essence of the result, therefore it is explained first; the result is achieved by relying on the Dharma, therefore the Dharma is explained next. Regarding the latter two, wisdom is the essence of the cause, therefore it is explained first; the cause is achieved by relying on the Dharma, therefore the sutras with definitive meaning are explained next. Furthermore, meaning is the result, and the result is what is sought, therefore it is explained first; the result is achieved by relying on principle, therefore the Dharma is explained next. These two form a pair. The preceding virtuous qualities of the result arise from the cause, therefore wisdom is explained next; the preceding principle and Dharma are revealed through teaching, therefore the sutras with definitive meaning are explained last. Fourth, according to the order of seeking from the profound to the shallow, as the Vimalakirti Sutra says, the first is reliance on meaning, meaning is principle and Dharma; the second is reliance on wisdom, wisdom is principle and practice; the third is reliance on sutras with definitive meaning, the sutras are the explanation of the preceding principle and Dharma; the fourth is reliance on Dharma, the Dharma is the standard for achieving the preceding wisdom and practice. Principle is what is explained, therefore meaning is explained first; wisdom is achieved by relying on meaning, therefore wisdom is explained next. The meaning that is sought is revealed through explanation, therefore the sutras with definitive meaning are explained third; the wisdom that is achieved arises by relying on the Dharma, therefore reliance on the Dharma is explained fourth. Fifth, according to the order of gathering the Dharma and initiating practice, as the Bodhisattva-bhumi Sutra says, the first is reliance on meaning, meaning is principle; the second is reliance on Dharma, Dharma is teaching; the third is reliance on sutras with definitive meaning, correctly understanding and taking the Dharma is called definitive meaning; the fourth is reliance on wisdom, cultivating wisdom to realize meaning is called wisdom. Among the four, the first two are the order of gathering the Dharma, and the latter two are the order of initiating practice. Regarding gathering the Dharma, meaning can accomplish practice, which is precisely what is sought, therefore meaning is explained first; meaning is revealed through teaching, therefore the Dharma is explained next. Regarding initiating practice, according to the differences in meaning, the initial sutras with definitive meaning are distinguished, relying on the preceding teaching and Dharma to arise hearing, thinking, and understanding, understanding the Dharma without contradiction is called definitive. Therefore, the commentary explains: 'Deeply believing in the Buddha's words is called a sutra with definitive meaning.' Afterwards, those who rely on wisdom rely on the preceding principle and meaning to arise cultivating wisdom and practice. Therefore, the commentary explains: 'Using cultivating wisdom is called reliance on wisdom.' Generally speaking, sutras with definitive meaning rely on the preceding Dharma and meaning to arise hearing, thinking, and understanding. Saying 'reliance on wisdom' means relying on the preceding Dharma and meaning to arise cultivating wisdom and practice.
次第如是(此三門竟)。
次第四門對四無礙共相收攝。隨相分之初依法者是法無礙。第二依義是無礙。第三依于了義經者是辭無礙。第四依智善達物心起說自在為樂說無礙。以實論之初依法者。是法無礙方便之道。第二依義是義無礙方便之道。第三依于了義經者。是辭無礙樂說無礙方便之道。第四依智是其四種無礙正體。故地持中第四依智名為修慧。就修慧中開四無礙。於法章句修慧不謬名法無礙。于諸法相修慧不謬名義無礙。於法名字修慧不謬名辭名無礙。隨順世俗種種名字修慧不謬名樂說無礙(此四門竟)。
第五門中約對人依辨明可依不可依義。人依有四。如上所說人法相從二俱可依。人即法故。依法之者亦必依人。故涅槃云。如上四人應當依止。法即人故。依人之者亦必依法。人法別分互有可依不可依義。有肉眼者人為可依。法不可依。人能教誨樂道善惡故人可依。法相難辨。故法叵依。故涅槃云。我為肉眼諸眾生等說人四依。終不為于有慧眼者。有慧眼者法為可依。人不可依。以有慧眼正見法故。法親成行故。法可依。人是疏遠不親成行。故人叵依。法四依義辨之略爾。
四聖種義兩門分別(辨相一 就人分別二)
第一辨相。四聖種者亦名四依。乞食等法能生聖道。與聖為種
【現代漢語翻譯】 現代漢語譯本： 次第如是（以上三種門竟）。
其次，第四門對應於四無礙（catupratisamvida）共同攝取。根據相狀來分，最初的『依法』是法無礙（dharma-pratisamvida）。第二『依義』是義無礙（artha-pratisamvida）。第三『依于了義經』是辭無礙（nirukti-pratisamvida）。第四『依智』，善於通達事物的心，開始演說自在，是樂說無礙（pratibhana-pratisamvida）。如果從實際來論，最初的『依法』是法無礙的方便之道。第二『依義』是義無礙的方便之道。第三『依于了義經』，是辭無礙、樂說無礙的方便之道。第四『依智』是這四種無礙的正體。所以《地持經》中，第四『依智』名為修慧。在修慧中開出四無礙：對於法（dharma）的章節語句，修慧不謬誤，名為法無礙；對於諸法的相狀，修慧不謬誤，名為義無礙；對於法的名字，修慧不謬誤，名為辭無礙；隨順世俗種種名字，修慧不謬誤，名為樂說無礙（以上四種門竟）。
第五門中，根據所針對的人，辨明可以依止和不可以依止的意義。人依有四種。如上所說，人與法相互隨順，兩者都可以依止，因為人即是法。依止法的人也必定依止人。所以《涅槃經》說：『如上四人應當依止。』法即是人，依止人的人也必定依止法。人與法如果分別開來，則有可以依止和不可以依止的意義。對於有肉眼的人來說，人是可以依止的，法是不可以依止的。因為人能夠教誨樂道善惡，所以人可以依止。法的相狀難以分辨，所以法不可以依止。所以《涅槃經》說：『我為肉眼諸眾生等說人四依，終不為于有慧眼者。』對於有慧眼的人來說，法是可以依止的，人是不可以依止的。因為有慧眼能夠正確地見到法，法能夠親近地成就修行，所以法可以依止。人是疏遠的，不能親近地成就修行，所以人不可以依止。關於法四依的意義，辨別大概如此。
四聖種的意義，分為兩個方面來辨別（辨別相狀第一，就人來分別第二）。
第一，辨別相狀。四聖種也叫做四依。乞食等法能夠產生聖道，對於聖者來說是種子。
【English Translation】 English version: Thus is the sequence (these three doors are completed).
Next, the fourth door corresponds to and collectively encompasses the four unhindered knowledges (catupratisamvida). According to the division of characteristics, the initial 'reliance on the Dharma' is the unhindered knowledge of the Dharma (dharma-pratisamvida). The second 'reliance on the meaning' is the unhindered knowledge of the meaning (artha-pratisamvida). The third 'reliance on the sutras of definitive meaning' is the unhindered knowledge of language (nirukti-pratisamvida). The fourth 'reliance on wisdom,' being skilled in understanding the minds of beings and freely expounding, is the unhindered knowledge of eloquence (pratibhana-pratisamvida). In reality, the initial 'reliance on the Dharma' is the expedient path of the unhindered knowledge of the Dharma. The second 'reliance on the meaning' is the expedient path of the unhindered knowledge of the meaning. The third 'reliance on the sutras of definitive meaning' is the expedient path of the unhindered knowledge of language and the unhindered knowledge of eloquence. The fourth 'reliance on wisdom' is the actual substance of these four unhindered knowledges. Therefore, in the Yogacarabhumi-sastra, the fourth 'reliance on wisdom' is called cultivation of wisdom. Within the cultivation of wisdom, the four unhindered knowledges are opened up: In the chapters and sentences of the Dharma (dharma), the cultivation of wisdom is not mistaken, and this is called the unhindered knowledge of the Dharma; in the characteristics of all dharmas, the cultivation of wisdom is not mistaken, and this is called the unhindered knowledge of the meaning; in the names of the dharmas, the cultivation of wisdom is not mistaken, and this is called the unhindered knowledge of language; in accordance with the various names of the world, the cultivation of wisdom is not mistaken, and this is called the unhindered knowledge of eloquence (these four doors are completed).
In the fifth door, based on the person being addressed, the meaning of what can be relied upon and what cannot be relied upon is clarified. There are four reliances on persons. As mentioned above, when persons and Dharma are mutually compliant, both can be relied upon, because the person is the Dharma. Those who rely on the Dharma must also rely on the person. Therefore, the Nirvana Sutra says: 'The four types of persons mentioned above should be relied upon.' The Dharma is the person, and those who rely on the person must also rely on the Dharma. If persons and Dharma are separated, there are meanings of what can be relied upon and what cannot be relied upon. For those with physical eyes, the person can be relied upon, and the Dharma cannot be relied upon. Because the person can teach and delight in the path of good and evil, the person can be relied upon. The characteristics of the Dharma are difficult to discern, so the Dharma cannot be relied upon. Therefore, the Nirvana Sutra says: 'I speak of the four reliances on persons for sentient beings with physical eyes, and never for those with wisdom eyes.' For those with wisdom eyes, the Dharma can be relied upon, and the person cannot be relied upon. Because those with wisdom eyes can correctly see the Dharma, and the Dharma closely accomplishes practice, the Dharma can be relied upon. The person is distant and cannot closely accomplish practice, so the person cannot be relied upon. The meaning of the four reliances on the Dharma is distinguished briefly in this way.
The meaning of the four noble lineages is distinguished in two aspects (distinguishing the characteristics first, distinguishing based on persons second).
First, distinguishing the characteristics. The four noble lineages are also called the four reliances. The practice of begging for food and other dharmas can generate the noble path and are seeds for the noble ones.
故名聖種。起行所憑故複名依。依別不同。一門說四。四名是何。一盡形乞食。二盡形壽著糞掃衣。三盡形壽樹下常坐。四有病服陳棄藥。為破比丘四種惡欲故說此四。一破比丘為食惡欲受乞食。二破比丘衣服惡欲受糞掃衣。三破比丘房舍臥具惡欲受樹下坐。四破比丘湯藥惡欲受陳棄藥。初乞食中三門分別。一明乞儀。二明所為。三明食法。言乞儀者有十三種。一住正形乞。不自妄禪得上人法而行乞食。二正威儀乞。執持應器進止安祥被服齊整而行乞食。如戒經說。三住正命乞。終不諂曲執持威儀不現異相。不禪己善而行乞食。如是一切。四住正見乞。不取乞食以為真道。著取乞食為真道者是戒取攝。五依法乞。非法飲食生罪過者終不乞求。六依時乞。要在中前不得余時。故毗尼中迦留陀夷夜行乞食生世譏嫌。如來制之。七依處乞。若有學處僧先為作學家羯磨。又有惡人僧先為作覆缽羯磨。不得從乞。八依次乞。亦名等乞。不簡貧富次第等乞。除有命難梵行難處。又觀他人因己乞食而生罪過終不從乞。九離貪心乞。于所乞求不念美饎。及時早得。又于所乞受求以限不得過分。十離取著乞。如維摩說。于乞食時見色如盲。聞聲如響。臭香如風。于所食味心無分別。受觸如證。知法如幻。十一離瞋惱乞。如地持說。若得粗
【現代漢語翻譯】 現代漢語譯本 因此名為聖種。因為修行所憑藉，所以又名『依』。『依』的區別不同，一門中說了四種。這四種是什麼呢？一是盡形壽乞食（終身行乞），二是盡形壽穿著糞掃衣（用丟棄的布料縫製的衣服），三是盡形壽在樹下常坐，四是有病時服用陳棄藥（別人丟棄的藥）。爲了破除比丘的四種惡欲，所以說了這四種『依』。一是破除比丘對食物的惡欲，所以受持乞食；二是破除比丘對衣服的惡欲，所以受持糞掃衣；三是破除比丘對房舍臥具的惡欲，所以受持樹下坐；四是破除比丘對湯藥的惡欲，所以受持陳棄藥。 最初的乞食中，從三個方面分別說明。一是說明乞食的儀軌，二是說明乞食的目的，三是說明乞食的方法。所說的乞食儀軌有十三種。一是安住于正直的形態乞食，不自己虛妄地說自己證得了上人法（超越凡人的境界）而行乞食。二是端正威儀乞食，執持應器（缽），進退安詳，穿戴整齊而行乞食，如戒經所說。三是安住于正命乞食，始終不諂媚，執持威儀，不顯現奇異的相狀，不炫耀自己的善行而行乞食，像這樣的一切。四是安住于正見乞食，不把乞食當作真正的解脫之道。如果執著于乞食是真正的解脫之道，就屬於戒禁取見。五是依法乞食，對於非法的飲食，會產生罪過的，終究不乞求。六是依時乞食，一定要在中午之前，不得在其他時間。所以毗尼（戒律）中說，迦留陀夷（Kāludāyi）夜晚行乞食，引起世人的譏嫌，如來因此制定了戒律。七是依處乞食，如果有學處（寺院）的僧人先前為此做了學家羯磨（取消供養的儀式），又有惡人僧人先前為此做了覆缽羯磨（斷絕關係的儀式），不得向他們乞食。八是依次乞食，也叫等乞，不分貧富，次第平等地乞食，除非有性命危險或梵行（清凈的修行）難以維持的情況。又觀察到他人因為自己乞食而產生罪過，終究不向他乞食。九是遠離貪心乞食，對於所乞求的食物，不貪念美味，以及及時得到。又對於所乞求的食物，接受求取有一定的限度，不得超過應有的份量。十是遠離取著乞食，如《維摩詰經》所說，在乞食時，見到色塵如同盲人，聽到聲音如同迴響，嗅到氣味如同風，對於所食的味道，心中沒有分別，感受觸覺如同證實，知曉諸法如同幻化。十一是遠離嗔惱乞食，如《地持經》所說，如果得到粗糙的食物，
【English Translation】 English version Therefore, it is named 'Holy Seed'. Because it is relied upon for practice, it is also named 'Reliance'. The differences in 'Reliance' are different; one teaching speaks of four. What are these four? First, to beg for food for the rest of one's life (盡形乞食). Second, to wear discarded rags for the rest of one's life (盡形壽著糞掃衣). Third, to always sit under a tree for the rest of one's life (盡形壽樹下常坐). Fourth, to take discarded medicine when sick (有病服陳棄藥). These four are taught to break the four evil desires of a Bhikshu (比丘). First, to break the Bhikshu's evil desire for food, one undertakes begging for food. Second, to break the Bhikshu's evil desire for clothing, one undertakes wearing discarded rags. Third, to break the Bhikshu's evil desire for lodging and bedding, one undertakes sitting under a tree. Fourth, to break the Bhikshu's evil desire for medicine, one undertakes taking discarded medicine. In the initial begging for food, it is explained from three aspects. First, to clarify the etiquette of begging. Second, to clarify the purpose of begging. Third, to clarify the method of begging. The so-called etiquette of begging has thirteen aspects. First, to dwell in a correct form when begging, not falsely claiming to have attained the Dharma of superior beings (上人法) and then begging for food. Second, to beg with proper deportment, holding the appropriate vessel (缽), advancing and retreating peacefully, and wearing neat clothing when begging, as the Vinaya Sutra says. Third, to dwell in right livelihood when begging, never being flattering, maintaining proper deportment, not displaying strange appearances, and not boasting of one's own good deeds when begging, like all of this. Fourth, to dwell in right view when begging, not taking begging for food as the true path to liberation. If one clings to begging for food as the true path, it falls under the category of clinging to precepts. Fifth, to beg according to the Dharma, never begging for unlawful food that would generate transgressions. Sixth, to beg at the proper time, always before noon, never at other times. Therefore, the Vinaya (戒律) says that Kāludāyi (迦留陀夷) begging for food at night caused worldly criticism, and the Tathagata (如來) therefore established a precept against it. Seventh, to beg in the proper place, if the Sangha (僧) of a place of learning (寺院) has previously performed the 'householder karma' (學家羯磨) for this, and if the Sangha of evil people has previously performed the 'overturned bowl karma' (覆缽羯磨) for this, one must not beg from them. Eighth, to beg in order, also called equal begging, not discriminating between rich and poor, begging equally in order, unless there is a life-threatening situation or a situation where pure conduct (梵行) is difficult to maintain. Also, observing that others generate transgressions because of one's begging, one must not beg from them. Ninth, to beg without greed, not craving delicious food or desiring to obtain it quickly. Also, when begging for food, accepting and seeking it within limits, not exceeding the proper amount. Tenth, to beg without attachment, as the Vimalakirti Sutra (《維摩詰經》) says, when begging for food, seeing forms as if blind, hearing sounds as if echoes, smelling odors as if wind, having no discrimination in the mind about the taste of the food, experiencing touch as if confirming, and knowing dharmas as if illusions. Eleventh, to beg without anger, as the Bodhisattva-bhumi Sutra (《地持經》) says, if one receives coarse food,
澀留難不時。或加打罵不生瞋惱。方于破所起憐愍心。十二不粗獷乞。軟言乞食終不粗獷。亦不強乞。十三離慢心乞。于乞食時若見貧賤不起輕想。又亦不時乞食生慢。故遺教云。當自摩頭。已舍飾好著壞色衣。執持應器以乞自活。自見如是。若起憍慢當自滅之。增長憍慢尚非世俗白衣所宜。何況出家入道之人為解脫故自降其身而行乞也。此十三中初四一分住四正乞。次四一分住依義乞。后五一分舍煩惱乞。乞儀如是。次明所為。所為有二。一為自己資身行道。二為眾生令施得福。凡夫乞食但為自己設有為他少不足言。聲聞緣覺多為自己少為他人。菩薩人中有始行者多為自身少為他人。次行之者多為他人少為自身。上行之流唯為眾生。法身菩薩無所假故。佛亦如是。然佛為他有二十事。如轉女身經說。一為示現相好之身令物睹見發菩提心。二令眾生睹見佛身。盲者見色。聾者聞聲。啞者能言。如是一切。三乞食故現受諸天龍鬼神等所奉供養。令人睹見發菩提心。四舍尊位出家乞食息物慢高發菩提心。五令大德諸天人等見佛慈心愍物乞食學佛為之。六有眾生欲見如來以懈怠故不能往見佛。知其心現行乞食令彼睹見。七令眾生見佛聞法遠離愚癡漸增出世涅槃之因。八有眾生系閉牢獄。或受楚毒。因見佛故即得解脫髮菩提心
【現代漢語翻譯】 現代漢語譯本 澀留難不時（不應在困難時停止）。或者遭受打罵時不生嗔恨惱怒。這樣才能對破戒者生起憐憫之心。十二、不粗獷乞食。用柔和的言語乞食，始終不粗暴強硬。也不強行乞討。十三、離慢心乞食。在乞食的時候，如果見到貧窮卑賤的人，不生輕視的想法。也不因為乞食而不時生起傲慢心。所以《遺教經》說：『應當自己撫摸頭部，已經捨棄了裝飾美好的事物，穿著破舊的衣服，拿著缽盂來乞討為生。自己看到這樣，如果生起驕慢之心，應當自己滅除它。增長驕慢尚且不是世俗的在家人的行為，更何況是出家入道的人，爲了解脫的緣故而降低自己的身份去乞討呢？』這十三種乞食方式中，前四種一部分安住於四種正直的乞食方式，中間四種一部分安住于依義乞食，后五種一部分是捨棄煩惱的乞食。乞食的儀軌就是這樣。接下來闡明乞食的目的。乞食的目的有兩個：一是為自己獲取資身之物，以便修行；二是為眾生，使他們因佈施而得到福報。凡夫乞食只是爲了自己，即使有為他人的，也少得不足以談論。聲聞和緣覺大多爲了自己，少部分爲了他人。菩薩中剛開始修行的人，大多爲了自身，少部分爲了他人。進一步修行的人，大多爲了他人，少部分爲了自身。上等修行的人，只爲了眾生。法身菩薩沒有什麼需要藉助外物，佛也是這樣。然而，佛爲了他人有二十件事，如《轉女身經》所說：一是爲了示現相好莊嚴的身體，讓眾生看到而發起菩提心。二是爲了讓眾生看到佛身，使盲人能看見顏色，聾子能聽見聲音，啞巴能說話，像這樣一切。三是因為乞食的緣故，示現接受諸天、龍、鬼神等所奉獻的供養，讓人看到而發起菩提心。四是捨棄尊貴的地位，出家乞食，止息眾生的傲慢和高舉，發起菩提心。五是讓大德諸天人等看到佛的慈悲心，憐憫眾生而乞食，從而學習佛陀的行為。六是有眾生想要見到如來，因為懈怠的緣故不能前往拜見佛陀，佛陀知道他們的心意，現身乞食，讓他們看到。七是讓眾生見到佛陀，聽聞佛法，遠離愚癡，逐漸增長出世涅槃的因。八是有眾生被囚禁在牢獄，或者遭受鞭打毒害，因為見到佛陀的緣故，就能夠得到解脫，發起菩提心。
【English Translation】 English version Not ceasing due to difficulties (Shiliu Nan Bu Shi). Or, not generating anger or annoyance when subjected to beatings or scolding. Only then can one generate compassion towards those who have broken precepts. Twelve, not begging in a coarse manner. Begging for food with gentle words, never being coarse or forceful. Also, not begging aggressively. Thirteen, begging without arrogance. When begging for food, not giving rise to contemptuous thoughts when seeing the poor and lowly. Also, not occasionally generating arrogance due to begging. Therefore, the Last Teaching Sutra says: 'One should touch one's own head, having already abandoned adornments and fine things, wearing worn-out clothes, and holding a begging bowl to live by begging. Seeing oneself like this, if arrogance arises, one should eliminate it oneself. Increasing arrogance is not even appropriate for ordinary laypeople, how much more so for those who have left home and entered the path, who lower themselves to beg for the sake of liberation?' Among these thirteen types of begging, the first four partially abide in the four righteous ways of begging, the middle four partially abide in begging according to meaning, and the last five partially abide in begging by abandoning afflictions. Such are the rules of begging. Next, clarifying the purpose. There are two purposes for begging: first, to obtain sustenance for oneself to practice the path; second, for sentient beings, so that they may gain merit through giving. Ordinary people beg for food only for themselves; even if there is some for others, it is too little to mention. Shravakas (hearers) and Pratyekabuddhas (solitary realizers) mostly do it for themselves and little for others. Among Bodhisattvas, those who have just begun practicing mostly do it for themselves and little for others. Those who practice further mostly do it for others and little for themselves. Those of the highest level only do it for sentient beings. Dharmakaya Bodhisattvas have no need for anything external, and the Buddha is also like this. However, the Buddha does twenty things for others, as the Sutra on the Transformation of a Woman's Body says: First, to display a body adorned with excellent marks, so that beings who see it may generate bodhicitta (the mind of enlightenment). Second, to allow sentient beings to see the Buddha's body, so that the blind can see colors, the deaf can hear sounds, and the mute can speak, like this in all ways. Third, because of begging for food, to manifest receiving offerings from gods, dragons, spirits, and others, causing people who see it to generate bodhicitta. Fourth, to abandon a noble position, leave home, and beg for food, ceasing the arrogance and pride of beings, and generating bodhicitta. Fifth, to allow virtuous gods and humans to see the Buddha's compassionate heart, pitying beings and begging for food, thereby learning the Buddha's behavior. Sixth, if there are beings who wish to see the Tathagata (Thus Come One), but are unable to go to see the Buddha due to laziness, the Buddha knows their minds and manifests begging for food, allowing them to see. Seventh, to allow sentient beings to see the Buddha, hear the Dharma, and distance themselves from ignorance, gradually increasing the causes for transcending the world and attaining nirvana (liberation). Eighth, if there are beings imprisoned in jail, or suffering from beatings and poison, they can gain liberation and generate bodhicitta because of seeing the Buddha.
。故行乞食。九有女人慾供養佛。而為父母親戚所護不能奉獻。佛為受之故行乞食。十如來缽四王所奉佛持乞食。若有眾生欲少佈施少物即滿。欲多施者多物不滿。欲休乃滿令人睹見發菩提心。故行乞食。十一如來缽中所成之食施一切僧終無增減。令人睹見發菩提心。十二如來缽中成百千種食味。味味各別不相和雜猶如別器。令人睹見發菩提心。十三佛身一合之體。其內不空如實金剛。無生熟藏大小便利。雖現有食而無入者。令釋梵等睹見發心。十四有人施佛。若多若少若粗若妙福皆無盡乃至涅槃。佛為是故現行乞食。十五如來常定現行乞食。令人睹見發菩提心。十六如來若常不行乞食有人學之。便常飢餓羸疲無力不能修得過人智慧。故行乞食。十七如來善攝四聖種。故現行乞食。十八佛若不乞未來不信諸長者等見比丘乞便作是言。汝家世尊不行乞食。汝何故乞。為破是言故行乞食。十九有諸豪貴隨佛出家恥于乞食。故佛行乞食。令彼學之不生羞恥。二十如來為度根熟眾生處處隨逐。故行乞食。所為如是。次辨食法。隨所乞得於自所食三分留一。所餘著凈處施與眾生。隨所欲食上奉諸佛次獻賢聖下施眾生。然後食之。故維摩言。供養一切及眾賢聖然後可食。然于所食當壞貪想。如藥涂瘡饑世食子。不生味著復應生厭。
【現代漢語翻譯】 現代漢語譯本 因此（佛）才去乞食。第九，有些女人想要供養佛陀（Buddha），但被父母親戚保護著，無法奉獻。佛陀爲了接受她們的供養才去乞食。第十，如來的缽（patra，梵語，指佛所用的食器）是四大天王（catu maharajika-kayikas，佛教的護法神）所奉獻的，佛陀用它來乞食。如果眾生想要稍微佈施一點東西，缽就會滿；想要多佈施一些東西，缽也不會滿；想要停止佈施，缽才會滿，讓人看到后發起菩提心（bodhicitta，覺悟之心）。所以（佛）才去乞食。第十一，如來的缽中所盛的食物，佈施給一切僧眾（samgha，佛教僧團）也不會增多或減少，讓人看到后發起菩提心。第十二，如來的缽中能盛百千種食物的味道，每種味道各自不同，不會混合在一起，就像分別放在不同的器皿中一樣，讓人看到后發起菩提心。第十三，佛身是一個整體，其內部不空，如金剛（vajra，一種堅硬的寶石）般堅固。沒有生藏、熟藏、大小便利之處。雖然顯現有食物，但實際上並沒有進入體內，讓釋梵天（Sakka，佛教的護法神）等看到后發起菩提心。第十四，有人佈施給佛陀，無論多少、粗細、好壞，其福報都是無盡的，乃至涅槃（nirvana，解脫）。佛陀爲了這個緣故才示現乞食。第十五，如來常處於禪定之中，同時示現乞食，讓人看到后發起菩提心。第十六，如來如果經常不乞食，有人學習他，就會經常飢餓、瘦弱、疲憊無力，無法修得過人的智慧。所以（佛）才去乞食。第十七，如來善於攝取四聖種（catvari aryavamsah，知足於衣食等四事），所以示現乞食。第十八，佛陀如果不乞食，未來不信佛法的長者等人看到比丘（bhikkhu，佛教出家男眾）乞食，就會說：『你家的世尊（lokanatha，對佛的尊稱）不乞食，你為什麼乞食？』爲了破除這種說法，所以（佛）才去乞食。第十九，有些豪門貴族跟隨佛陀出家，但恥于乞食。所以佛陀行乞食，讓他們學習，不生羞恥之心。第二十，如來爲了度化根器成熟的眾生，處處隨逐他們，所以（才）行乞食。所為的就是這些。接下來辨別食用食物的方法。對於乞討所得的食物，在自己所食用的部分中，留出三分之一，剩餘的放在乾淨的地方，施與眾生。隨自己想要食用的食物，先供奉諸佛（Buddha），其次獻給賢聖（arya，佛教修行有成就者），然後佈施給下方的眾生，然後自己再食用。所以維摩詰（Vimalakirti，一位在家菩薩）說：『供養一切及眾賢聖，然後才可以食用。』然而對於所食用的食物，應當破除貪慾的想法，就像用藥塗抹瘡口，饑荒年代食用人子一樣，不生貪戀，還應當生起厭離之心。
【English Translation】 English version Therefore, (the Buddha) goes begging for food. Ninth, some women want to offer food to the Buddha (Buddha), but are protected by their parents and relatives and cannot make offerings. The Buddha begs for food in order to receive their offerings. Tenth, the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) bowl (patra) is offered by the Four Heavenly Kings (catu maharajika-kayikas), and the Buddha uses it to beg for food. If beings want to give a little, the bowl will be full; if they want to give more, the bowl will not be full; only when they want to stop giving will the bowl be full, causing people to see this and generate bodhicitta (bodhicitta, the mind of enlightenment). Therefore, (the Buddha) goes begging for food. Eleventh, the food in the Tathagata's bowl, when given to all the Sangha (samgha, the Buddhist monastic community), will not increase or decrease, causing people to see this and generate bodhicitta. Twelfth, the Tathagata's bowl can contain hundreds of thousands of flavors of food, each flavor distinct and not mixed together, as if they were in separate containers, causing people to see this and generate bodhicitta. Thirteenth, the Buddha's body is a unified whole, its interior not empty, as solid as diamond (vajra). There are no organs for digestion or excretion. Although food appears to be present, it does not actually enter the body, causing Sakka (Sakka, a Buddhist protector deity) and others to see this and generate the mind of enlightenment. Fourteenth, if someone gives to the Buddha, whether much or little, coarse or fine, the merit is endless, even until Nirvana (nirvana, liberation). The Buddha manifests begging for food for this reason. Fifteenth, the Tathagata is always in samadhi (samadhi, meditative state) while also manifesting begging for food, causing people to see this and generate bodhicitta. Sixteenth, if the Tathagata does not regularly beg for food, and someone learns from him, they will often be hungry, weak, tired, and unable to cultivate extraordinary wisdom. Therefore, (the Buddha) goes begging for food. Seventeenth, the Tathagata is skilled at adopting the Four Noble Lineages (catvari aryavamsah, contentment with four things such as clothing and food), so he manifests begging for food. Eighteenth, if the Buddha does not beg for food, in the future, elders and others who do not believe in Buddhism will see monks (bhikkhu) begging for food and say, 'Your World Honored One (lokanatha) does not beg for food, why do you beg for food?' To refute this statement, (the Buddha) goes begging for food. Nineteenth, some nobles who have left home to follow the Buddha are ashamed to beg for food. Therefore, the Buddha begs for food, so that they may learn and not feel ashamed. Twentieth, the Tathagata follows beings with mature roots everywhere in order to liberate them, so (he) begs for food. These are the reasons for doing so. Next, discern the method of eating food. Of the food that is begged for, set aside one-third of what you eat, and place the remainder in a clean place to give to beings. Of the food you want to eat, first offer it to the Buddhas (Buddha), then offer it to the Noble Ones (arya), and then give it to the beings below, and then eat it yourself. Therefore, Vimalakirti (Vimalakirti, a lay bodhisattva) said, 'Offer to all and to the Noble Ones, and then you may eat.' However, with regard to the food that is eaten, one should break the thought of greed, like applying medicine to a wound, or eating human flesh in a time of famine, not generating attachment, and one should also generate a sense of disgust.
為是食故多致苦惱。愿得法身維此食過食已念道報施主恩。食法如是。糞掃衣者。外國法。死人之衣火燒鼠嚙如是等衣棄之巷野。事同糞掃名糞掃衣。問曰。何故飲食須乞。衣受糞掃。釋言。飲食乞求易得無妨修道。故行乞食。衣乞難得懼妨修道。是以不乞。又外國法糞掃之衣求覓易得無妨修道。故受糞掃。食不如是。是以須乞。樹下坐者。樹能陰覆。事同半舍不須造作。省事修道是以依之。陳棄藥者。所謂大便除病易得無妨修道。故病服之。辨相如是(此一門竟)。
次就人論。此四乃是出家人中上行所依。在家積聚不行此法。出家人中義別有三。一簡小異大。此中唯是凡夫二乘之所依憑非佛菩薩。何故如是。凡夫二乘心行微劣依仗此四方能離過。諸佛菩薩知法如幻常處五欲而能不染不假如此。故轉女身經云。如貧人病服苦澀等賤價之藥得差病苦。聲聞如是。行四聖種頭陀之法方能離過。如帝王病服上味藥仗藥適心所患得除。菩薩如是。雖在五欲以其種種巧方便行得無眾患不假四依。二簡因異果。此四唯是凡夫二乘菩薩所行。出家菩薩亦依此四離諸過故。故地經中宣說。菩薩修習少欲頭陀等也。以此四法名聖種故。局唯在因。諸佛如來聖果已滿不假此四。三就實通論從凡至佛皆行此四。故轉女身經云。如來善
【現代漢語翻譯】 現代漢語譯本：爲了食物的緣故，常常導致許多苦惱。愿我得到法身，以此來彌補因食物而產生的過失，吃完食物后要念及修行，報答施主的恩德。食用食物的法則就是這樣。穿糞掃衣的人，這是外國的法則。死人的衣服，被火燒過或被老鼠咬過的等等這樣的衣服，被丟棄在巷子和田野里。事情如同糞土一樣被掃掉，所以叫做糞掃衣。有人問：『為什麼飲食需要乞討，而衣服卻接受糞掃衣呢？』 解釋說：『飲食乞討容易得到，不妨礙修行，所以去乞討食物。衣服乞討難以得到，恐怕妨礙修行，因此不去乞討。』 又因為外國的法則，糞掃衣容易求得，不妨礙修行，所以接受糞掃衣。食物不是這樣，因此需要乞討。樹下坐，樹能遮陰覆蓋，事情如同半個房屋一樣，不需要建造。節省事情來修行，因此依靠樹下坐。陳棄藥，就是大小便，可以去除疾病，容易得到，不妨礙修行，所以生病了就服用。辨別相狀就是這樣（這一門結束）。 接下來就人來討論。這四種是出家人中上等修行人所依止的。在家修行的人積聚財物，不實行這種方法。出家人中，意義上有所區別，有三種：第一，區分小乘和大乘。這其中只是凡夫和二乘之人所依憑的，不是佛和菩薩。為什麼這樣說呢？凡夫和二乘之人，心行微弱，依仗這四種方法才能離開過失。諸佛菩薩知道法如同幻象，常常處於五欲之中卻能夠不被污染，不需要藉助這四種方法。所以《轉女身經》中說：『如同貧窮的人，生病了服用苦澀等低價的藥物，病就能好。聲聞也是這樣，修行四聖種頭陀之法，才能離開過失。如同帝王生病了，服用上等的美味藥物，依靠藥物的適宜，心中的病患就能去除。菩薩也是這樣，雖然身處五欲之中，憑藉種種巧妙方便的修行，能夠沒有各種病患，不需要藉助四種依止。』 第二，區分因和果。這四種只是凡夫、二乘和菩薩所修行的。出家菩薩也依止這四種方法來離開各種過失。所以《地經》中宣說，菩薩修習少欲、頭陀等。因為這四種法被稱為聖種，所以侷限在因地。諸佛如來聖果已經圓滿，不需要這四種。第三，就實際情況通盤來論，從凡夫到佛都修行這四種。所以《轉女身經》中說：如來善
【English Translation】 English version: It is because of food that one often incurs much suffering. May I attain the Dharmakaya (法身, Dharma body), and use this to compensate for the faults arising from food; after eating, one should contemplate practice and repay the kindness of the donors. The Dharma of eating is thus. Those who wear discarded rags, this is a foreign practice. Clothes of the dead, burned by fire, gnawed by rats, and so on, such clothes are discarded in alleys and fields. The matter is like sweeping away refuse, hence the name 'discarded rags'. Someone asks: 'Why is it that food needs to be begged for, while clothing accepts discarded rags?' The explanation is: 'Begging for food is easy to obtain and does not hinder practice, therefore one begs for food. Begging for clothes is difficult to obtain and may hinder practice, therefore one does not beg for clothes.' Moreover, according to foreign practices, discarded rags are easy to find and do not hinder practice, therefore one accepts discarded rags. Food is not like this, therefore one needs to beg. Sitting under a tree, the tree can provide shade and cover, the matter is like half a house, no need to build. Saving effort to practice, therefore one relies on it. Discarded medicine, that is, feces and urine, can remove illness, is easy to obtain, and does not hinder practice, therefore one takes it when sick. Discriminating the characteristics is thus (this section ends). Next, discussing in terms of people. These four are what superior practitioners among renunciants rely on. Those who practice at home accumulate wealth and do not practice this method. Among renunciants, there are distinctions in meaning, with three types: First, distinguishing between the Small Vehicle and the Great Vehicle. Within this, it is only what ordinary beings and those of the Two Vehicles rely on, not Buddhas and Bodhisattvas. Why is it so? Ordinary beings and those of the Two Vehicles have weak minds and practices, and only by relying on these four can they leave behind faults. Buddhas and Bodhisattvas know the Dharma as illusion, constantly dwell in the five desires yet are able to remain unpolluted, and do not need to rely on these. Therefore, the 'Sutra on Transforming a Woman's Body' says: 'Like a poor person who, when sick, takes bitter and astringent, low-priced medicine and gets better. Sravakas (聲聞, Hearers) are like this, practicing the Four Noble Lineages and the Dhuta (頭陀, ascetic practices) practices, they are able to leave behind faults. Like an emperor who, when sick, takes superior and delicious medicine, relying on the suitability of the medicine, the illness in his heart can be removed. Bodhisattvas are like this, although dwelling in the five desires, through various skillful means of practice, they are able to be without various illnesses and do not need to rely on the four supports.' Second, distinguishing between cause and effect. These four are only practiced by ordinary beings, those of the Two Vehicles, and Bodhisattvas. Renunciant Bodhisattvas also rely on these four to leave behind various faults. Therefore, the 'Earth Store Sutra' proclaims that Bodhisattvas cultivate few desires, Dhuta practices, and so on. Because these four Dharmas are called Noble Lineages, they are limited to the causal stage. Buddhas and Tathagatas (如來, Thus Come Ones) have already perfected the holy fruit and do not need these four. Third, discussing comprehensively in terms of reality, from ordinary beings to Buddhas, all practice these four. Therefore, the 'Sutra on Transforming a Woman's Body' says: The Tathagata is skilled
攝四聖種矣。四聖種義略之云爾。
四親近行義
四親行者如涅槃說。蓋乃驗人簡友行也。附人撿練名親近行。近行不同略有四種。一者共住。二者久處。三者智慧。四者觀察。四中前二驗其身行。后二驗心。身心之中各有難知易覺之別。故有四種。故經說言。如奄羅果生熟難分。人亦如是。善惡難別。或善外相內無誠實。或內賢良外現粗鄙。或俱相禪。如是等人遠矚難明。近鑒易曉。故須親近驗之得失。驗法雲何。有人意欲訪德憑友。乍聞他人有善可依未可專信。直須共住撿其虛實。若易別者共住即知。若難識者加以久處乃知美惡。此前驗身。內心善惡難以自睹。須以智慧觀察驗之。心雖難曉準言度意事亦可知。唯依如來三藏教法驗言取意名為智慧。言扶行者此驗即足言乖行者加以觀察。不依聖教。直以道理測其得失名為觀察。四親之義略辨如是。
轉業四行義
轉業四行如涅槃說。何等為四。所謂修習身戒心慧。于中差別乃有八門。一一門中皆初辨過。后翻顯德。第一門中不攝五情名不修身。不能受持七支凈戒名不修戒。不善調心名不修心。不修聖行名不修慧。觀諦聖慧名為聖行。翻此名修身戒心慧第二門中。不能具足清凈戒體名不修身。受畜八種不凈之物名不修戒。不能修習止舉舍相
【現代漢語翻譯】 現代漢語譯本：已經包含了四聖種（catāri ariyavaṃsāni）的修行。四聖種的意義簡略地敘述如下。
四親近行義
四親近行，如《涅槃經》（Nirvāṇa Sūtra）所說，實際上是檢驗人、選擇朋友的修行方法。依附於人，檢查鍛鍊，稱為親近行。親近行略有四種不同：一是共同居住，二是長期相處，三是運用智慧，四是細緻觀察。其中，前兩種是檢驗其身行，后兩種是檢驗其內心。身行和內心各有難知和易覺的區別，所以有這四種方法。因此，經中說，就像庵羅果（āmra，芒果）難以分辨生熟一樣，人也是如此，善惡難以區分。有的人外表善良，內心卻不誠實；有的人內心賢良，外表卻顯得粗鄙；或者內外都表現出禪定。像這樣的人，遠看難以明白，近距離觀察則容易瞭解。所以必須親近，以檢驗其得失。檢驗的方法是什麼呢？有的人想要尋訪有德之人，依靠朋友，剛聽到別人有優點可以依靠，還不能完全相信。必須共同居住，檢查其虛實。如果容易分辨，共同居住就能知道；如果難以識別，加上長期相處才能知道其美惡。這之前是檢驗身行。內心善惡難以自己察覺，必須用智慧觀察來檢驗。內心雖然難以瞭解，但根據言語來推測其意圖，事情也是可以知道的。唯獨依靠如來（Tathāgata）的三藏教法（Tripiṭaka）來檢驗言語，領會其意圖，這叫做智慧。言語符合修行，這種檢驗就足夠了；言語違背修行，就要加以觀察。不依據聖教，直接用道理來推測其得失，這叫做觀察。四親近行的意義簡略地辨析如上。
轉業四行義
轉業四行，如《涅槃經》所說。什麼是四種呢？就是修習身戒心慧。其中差別有八個方面。每一個方面都先辨別過失，然後翻轉過來顯現功德。第一方面中，不攝持五情（pañca indriyas）叫做不修身；不能受持七支凈戒（sapta śīlāni）叫做不修戒；不善於調伏內心叫做不修心；不修習聖行叫做不修慧。觀察真諦的聖慧叫做聖行。與此相反就叫做修身戒心慧。第二方面中，不能具足清凈的戒體叫做不修身；受用、畜養八種不凈之物叫做不修戒；不能修習止舉舍相（śamatha-vipassanā-upekkhā）
【English Translation】 English version: It encompasses the practice of the Four Noble Lineages (catāri ariyavaṃsāni). The meaning of the Four Noble Lineages is briefly described as follows.
The Meaning of the Four Practices of Closeness
The Four Practices of Closeness, as described in the Nirvāṇa Sūtra, are actually methods for examining people and choosing friends. Attaching oneself to someone, examining and training oneself, is called the Practice of Closeness. There are roughly four different kinds of Closeness Practices: first, living together; second, spending a long time together; third, using wisdom; and fourth, observing carefully. Among these, the first two are for examining their bodily conduct, and the latter two are for examining their mind. Bodily conduct and mind each have differences in what is difficult to know and what is easy to perceive, so there are these four methods. Therefore, the sutra says that just as it is difficult to distinguish whether an āmra (mango) fruit is raw or ripe, so it is with people, it is difficult to distinguish good and evil. Some people have a kind exterior but are not sincere inside; others have a virtuous interior but appear coarse on the outside; or both inside and outside exhibit samādhi. Such people are difficult to understand from afar, but easy to understand when observed up close. Therefore, it is necessary to be close to them in order to examine their gains and losses. What is the method of examination? If someone wants to visit a virtuous person and rely on a friend, they cannot completely trust what they have just heard about someone else's virtues. They must live together to examine their truthfulness. If it is easy to distinguish, living together will reveal it; if it is difficult to recognize, spending a long time together will reveal their good and bad qualities. This is the examination of bodily conduct. The goodness and evil of the inner mind are difficult to perceive oneself, so one must use wisdom to observe and examine it. Although the mind is difficult to understand, one can infer its intentions from speech, and things can also be known. Only relying on the Tathāgata's (如來) Tripiṭaka (三藏教法) teachings to examine speech and understand its intentions is called wisdom. If speech is in accordance with practice, this examination is sufficient; if speech is contrary to practice, one must observe carefully. Not relying on the holy teachings, but directly using reason to infer their gains and losses is called observation. The meaning of the Four Practices of Closeness is briefly analyzed as above.
The Meaning of the Four Practices for Transforming Karma
The Four Practices for Transforming Karma, as described in the Nirvāṇa Sūtra. What are the four? They are cultivating body, precepts, mind, and wisdom. Among them, there are eight aspects of difference. In each aspect, one first identifies the faults, and then reverses them to reveal the merits. In the first aspect, not restraining the five indriyas (五情) is called not cultivating the body; not being able to uphold the seven śīlāni (七支凈戒) is called not cultivating the precepts; not being good at taming the mind is called not cultivating the mind; not cultivating the holy conduct is called not cultivating wisdom. The holy wisdom that observes the truth is called holy conduct. The opposite of this is called cultivating body, precepts, mind, and wisdom. In the second aspect, not being able to fully possess pure precepts is called not cultivating the body; receiving and keeping the eight impure things is called not cultivating the precepts; not being able to cultivate śamatha-vipassanā-upekkhā (止舉舍相)
名不修心。不修梵行名不修慧。四無量心名為梵行。不知修此名不修慧。又大無量用慧為體。故不修彼名不修慧。翻此名修身戒心慧。第三門中。不能觀身身相身數。不能觀色色相色數。非身色中生身色想貪著不捨名不修身。身根名身。長短大小好惡等根名為身相。眼耳鼻等名為身數。如想受等名為心數。色塵名色。方圓大小好惡等相名為色相。香味觸等名為色數。如是一切。受持下戒邊戒自戒名不修戒。受持聲聞凡夫之戒名為下戒。苦身求度名為邊戒。自為舍他名為自戒。若心散亂不守自境名不修心。自境界者謂四念處。他境界者謂五欲也。于惡業中不善護心名不修慧。翻此名修身戒心慧第四門中。不能觀身無常滅壞。愛著不捨名不修身。此名無檀。不具尸羅名不修戒。不具禪那名不修心。不具般若名不修慧。翻此名修身戒心慧。第五門中。著我我所謂身常恒名不修身。著我我所是其身見。謂身常恒是其邊見。作十惡業名不修戒。於十惡中不能修心名不修心。不能分別善惡等法名不修慧。翻此名修身戒心慧。第六門中。不斷我見名不修身。不斷戒取名不修戒。不斷貪瞋名不修心。不斷愚癡名不修慧。翻此名修身戒心慧。第七門中。不能觀身猶如怨賊常須將護。不護害人名不修身。不能觀戒是善梯撜根本道首名不修戒
【現代漢語翻譯】 現代漢語譯本 『名不修心』：如果一個人沒有修正自己的心，那麼他就沒有修正梵行（Brahmacharya，清凈的行為）。如果一個人沒有修正梵行，那麼他就沒有修正智慧。四無量心（Four Immeasurables，慈、悲、喜、舍）被稱為梵行。如果一個人不知道如何修正這四無量心，那麼他就沒有修正智慧。此外，偉大的無量心以智慧為體性。因此，如果一個人沒有修正無量心，那麼他就沒有修正智慧。反過來說，修正這些就意味著修正身、戒、心、慧。 在第三個方面，如果一個人不能觀察身體的身相和身數，不能觀察色（Rupa，物質現象）的色相和色數，並且在身體和色中產生對身體和色的執著而不捨棄，那麼他就沒有修正身。身根被稱為身。長短大小好壞等根被稱為身相。眼耳鼻等被稱為身數。如想、受等被稱為心數。色塵被稱為色。方圓大小好壞等相被稱為色相。香味觸等被稱為色數。像這樣，如果一個人受持下戒、邊戒和自戒，那麼他就沒有修正戒。受持聲聞（Sravaka，聲聞乘的修行者）和凡夫的戒律被稱為下戒。通過苦行來尋求解脫被稱為邊戒。爲了自己而捨棄他人被稱為自戒。如果一個人的心散亂，不能守護自己的境界，那麼他就沒有修正心。自己的境界指的是四念處（Four Foundations of Mindfulness，身、受、心、法）。他人的境界指的是五欲（Five Desires，色、聲、香、味、觸）。如果在惡業中不能很好地守護自己的心，那麼他就沒有修正智慧。反過來說，修正這些就意味著修正身、戒、心、慧。 在第四個方面，如果一個人不能觀察身體的無常、滅壞，並且愛著不捨棄，那麼他就沒有修正身。這被稱為沒有佈施（Dana，慷慨）。如果一個人不具足尸羅（Sila，戒律），那麼他就沒有修正戒。如果一個人不具足禪那（Dhyana，禪定），那麼他就沒有修正心。如果一個人不具足般若（Prajna，智慧），那麼他就沒有修正慧。反過來說，修正這些就意味著修正身、戒、心、慧。 在第五個方面，如果一個人執著于『我』和『我所』，認為身體是常恒的，那麼他就沒有修正身。執著于『我』和『我所』是身見（Satkayadrishti，認為五蘊為我）的體現。認為身體是常恒的是邊見（Antagrahadrishti，斷常二見）的體現。如果一個人造作十惡業，那麼他就沒有修正戒。在十惡業中不能修正自己的心，那麼他就沒有修正心。如果一個人不能分別善惡等法，那麼他就沒有修正慧。反過來說，修正這些就意味著修正身、戒、心、慧。 在第六個方面，如果一個人不斷除我見，那麼他就沒有修正身。如果一個人不斷除戒取（Silabbataparamarsa，執著于錯誤的戒律和苦行），那麼他就沒有修正戒。如果一個人不斷除貪嗔（Raga-dvesha，貪慾和嗔恨），那麼他就沒有修正心。如果一個人不斷除愚癡（Moha，無明），那麼他就沒有修正慧。反過來說，修正這些就意味著修正身、戒、心、慧。 在第七個方面，如果一個人不能觀察身體猶如怨賊，需要經常加以守護，不加以守護就會害人，那麼他就沒有修正身。如果一個人不能觀察戒律是善的梯子、根本的道路的開端，那麼他就沒有修正戒。
【English Translation】 English version 'Name not cultivating the mind': If one does not cultivate their mind, then they do not cultivate Brahmacharya (pure conduct). If one does not cultivate Brahmacharya, then they do not cultivate wisdom. The Four Immeasurables (loving-kindness, compassion, sympathetic joy, equanimity) are called Brahmacharya. If one does not know how to cultivate these, then they do not cultivate wisdom. Furthermore, the great Immeasurables have wisdom as their essence. Therefore, if one does not cultivate them, then they do not cultivate wisdom. Reversing this means cultivating body, precepts, mind, and wisdom. In the third aspect, if one cannot observe the characteristics and number of aspects of the body, cannot observe the characteristics and number of aspects of Rupa (material phenomena), and generates attachment to the body and Rupa without relinquishing it, then they do not cultivate the body. The body-root is called the body. The roots of length, shortness, size, goodness, and badness are called the characteristics of the body. The eyes, ears, nose, etc., are called the number of aspects of the body. Such as thought, feeling, etc., are called the number of aspects of the mind. Color-dust is called Rupa. The characteristics of squareness, roundness, size, goodness, and badness are called the characteristics of Rupa. Smell, taste, touch, etc., are called the number of aspects of Rupa. Like this, if one upholds inferior precepts, biased precepts, and self-precepts, then they do not cultivate precepts. Upholding the precepts of Sravakas (hearers) and ordinary people is called inferior precepts. Seeking liberation through asceticism is called biased precepts. Abandoning others for oneself is called self-precepts. If one's mind is scattered and cannot guard its own realm, then they do not cultivate the mind. One's own realm refers to the Four Foundations of Mindfulness (body, feeling, mind, phenomena). The realm of others refers to the Five Desires (form, sound, smell, taste, touch). If one cannot well guard their mind in evil deeds, then they do not cultivate wisdom. Reversing this means cultivating body, precepts, mind, and wisdom. In the fourth aspect, if one cannot observe the impermanence and destruction of the body, and clings to it without relinquishing it, then they do not cultivate the body. This is called not having Dana (generosity). If one does not possess Sila (moral conduct), then they do not cultivate precepts. If one does not possess Dhyana (meditation), then they do not cultivate the mind. If one does not possess Prajna (wisdom), then they do not cultivate wisdom. Reversing this means cultivating body, precepts, mind, and wisdom. In the fifth aspect, if one is attached to 'I' and 'mine', considering the body to be permanent and constant, then they do not cultivate the body. Attachment to 'I' and 'mine' is the manifestation of Satkayadrishti (belief in a self). Considering the body to be permanent and constant is the manifestation of Antagrahadrishti (belief in eternalism or annihilationism). If one commits the ten evil deeds, then they do not cultivate precepts. If one cannot cultivate their mind in the ten evil deeds, then they do not cultivate the mind. If one cannot distinguish between good and evil dharmas, then they do not cultivate wisdom. Reversing this means cultivating body, precepts, mind, and wisdom. In the sixth aspect, if one does not sever the view of self, then they do not cultivate the body. If one does not sever Silabbataparamarsa (clinging to rites and rituals), then they do not cultivate precepts. If one does not sever Raga-dvesha (greed and hatred), then they do not cultivate the mind. If one does not sever Moha (ignorance), then they do not cultivate wisdom. Reversing this means cultivating body, precepts, mind, and wisdom. In the seventh aspect, if one cannot observe the body as being like a resentful thief, which must be constantly guarded, and if not guarded will harm people, then they do not cultivate the body. If one cannot observe that precepts are a good ladder, the beginning of the fundamental path, then they do not cultivate precepts.
。不能觀心輕躁動轉難捉難調一切惡本名不修心。不觀智慧有大勢力名不修慧。翻此名修身戒心慧。第八門中。妄想分別一切身相名不修身。分別戒相名不修戒。分別心相名不修心。分別慧相名不修慧。翻此名修身戒心慧。於此諸行善修習者轉重令輕。不善修者轉輕令重。轉業之行略辨如是。
四修定義
四修定義如成實論四修定品具廣分別。四名是何。一現法樂。二為知見。三為慧分別。四為漏盡。現法樂者。依如毗曇初禪善法名現法樂。以初禪中創背欲樂故偏說為現法樂矣。成實法中二禪已上乃至非想名現法樂。以初禪中有其覺觀散動心故不說現樂。問曰。二禪亦有喜動。何故說之。論言。一禪先滅覺觀。攝心深故所以說矣。若依地持一切禪定通名現樂。問曰。亦有後世之樂。何故偏說現法樂乎成實釋言。以近故說現樂。在近易知見故偏說之。又為破現五欲樂故說現法樂。又佛不讚後身樂故偏說現樂。又復世人謂。出家者現無樂。故佛說現樂。問曰。四修皆是現樂。何故偏說初為現樂。為別四門就初言耳。為知見者。依如毗曇觀生死慧名為知見。成實法中修八除入十一切入等名之為知。五神通等說以為見。推求成故。慧分別者。依如毗曇得聞思脩名慧分別。成實法中觀五陰空名慧分別。不通聞思。為
【現代漢語翻譯】 現代漢語譯本：不能觀察內心，內心輕浮躁動，難以捉摸，難以調伏，是一切罪惡的根源，這叫做不修心。不能觀察智慧，就不能產生強大的力量，這叫做不修慧。反過來，能夠做到這些就叫做修身、修戒、修心、修慧。在第八個方面，妄想分別一切身相，叫做不修身；分別戒相，叫做不修戒；分別心相，叫做不修心；分別慧相，叫做不修慧。反過來，能夠做到這些就叫做修身、修戒、修心、修慧。對於這些行為，如果善於修習，就能使沉重的變得輕微；如果不善於修習，就能使輕微的變得沉重。轉變業力的行為，大致可以這樣辨別。
四修的定義
四修的定義，如《成實論》的四修定品中有詳細的分別。四修是指什麼呢？一是現法樂（指當下就能體驗到的快樂），二是為知見（爲了獲得知識和見解），三是為慧分別（爲了通過智慧進行分辨），四是為漏盡（爲了斷絕煩惱）。現法樂，按照《毗曇》的說法，初禪的善法叫做現法樂。因為在初禪中，開始背離世俗的慾望之樂，所以特別說是現法樂。《成實論》中，二禪以上乃至非想非非想處定都叫做現法樂。因為初禪中有覺觀的散動心，所以不說現樂。有人問：二禪也有喜的動搖，為什麼說它是現樂呢？《成實論》說：一禪先滅除了覺觀，攝心很深，所以這樣說。如果按照《地持經》，一切禪定都通稱為現樂。有人問：也有後世的快樂，為什麼偏偏說現法樂呢？《成實論》解釋說：因為現世的快樂離我們近，容易知道和見到，所以特別說它。又是爲了破除當下的五欲之樂，所以說現法樂。而且佛陀不讚嘆後世的快樂，所以偏偏說現樂。還有世人認為，出家的人現在沒有快樂，所以佛陀說現樂。有人問：四修都是現樂，為什麼偏偏說初禪是現樂呢？這是爲了區別四種門徑，就初禪來說而已。為知見，按照《毗曇》的說法，觀察生死的智慧叫做知見。《成實論》中，修八除入、十一切入等叫做知，五神通等叫做見，因為是推求而成的。慧分別，按照《毗曇》的說法，通過聽聞、思考、修習而獲得的智慧叫做慧分別。《成實論》中，觀察五陰皆空叫做慧分別，不包括聽聞和思考。
【English Translation】 English version: Not observing the mind, the mind is frivolous, agitated, difficult to grasp, and difficult to tame. It is the root of all evils, and this is called not cultivating the mind. Not observing wisdom cannot generate great power, and this is called not cultivating wisdom. Conversely, being able to do these is called cultivating body, precepts, mind, and wisdom. In the eighth aspect, falsely imagining and distinguishing all bodily forms is called not cultivating the body; distinguishing precept forms is called not cultivating precepts; distinguishing mind forms is called not cultivating the mind; distinguishing wisdom forms is called not cultivating wisdom. Conversely, being able to do these is called cultivating body, precepts, mind, and wisdom. For those who are good at cultivating these practices, they can make the heavy become light; if they are not good at cultivating them, they can make the light become heavy. The actions of transforming karma can be roughly distinguished in this way.
The Definition of the Four Cultivations
The definitions of the four cultivations are explained in detail in the 'Four Cultivation Samadhi' chapter of the Satyasiddhi Shastra (成實論). What are the four? First, dṛṣṭadharmasukha (現法樂) (happiness in the present life), second, for knowledge and vision, third, for wisdom and discrimination, and fourth, for the extinction of outflows. Dṛṣṭadharmasukha, according to the Abhidharma (毗曇), the wholesome dharmas of the first dhyana (禪) are called dṛṣṭadharmasukha. Because in the first dhyana, one begins to turn away from the pleasures of desire, it is specifically said to be dṛṣṭadharmasukha. In the Satyasiddhi Shastra, the second dhyana and above, up to the state of neither perception nor non-perception, are all called dṛṣṭadharmasukha. Because the first dhyana has the scattered mind of initial and sustained thought, it is not called present happiness. Someone asks: The second dhyana also has the agitation of joy, why is it called present happiness? The Satyasiddhi Shastra says: The first dhyana first extinguishes initial and sustained thought, and the mind is deeply concentrated, so it is said to be so. According to the Yogācārabhūmi-śāstra (地持經), all dhyanas and samadhis are generally called present happiness. Someone asks: There is also happiness in future lives, why is present happiness specifically mentioned? The Satyasiddhi Shastra explains: Because present happiness is close to us, it is easy to know and see, so it is specifically mentioned. Also, in order to refute the present pleasures of the five desires, dṛṣṭadharmasukha is mentioned. Moreover, the Buddha does not praise the happiness of future lives, so present happiness is specifically mentioned. Furthermore, people think that those who have left home have no happiness in the present, so the Buddha speaks of present happiness. Someone asks: All four cultivations are present happiness, why is the first dhyana specifically called present happiness? This is to distinguish the four paths, and it is only in relation to the first dhyana. For knowledge and vision, according to the Abhidharma, the wisdom of observing birth and death is called knowledge and vision. In the Satyasiddhi Shastra, cultivating the eight deliverances, the ten all-pervading spheres, etc., is called knowledge, and the five supernormal powers, etc., are called vision, because they are achieved through investigation. Wisdom and discrimination, according to the Abhidharma, the wisdom gained through hearing, thinking, and cultivating is called wisdom and discrimination. In the Satyasiddhi Shastra, observing the emptiness of the five skandhas (五陰) is called wisdom and discrimination, not including hearing and thinking.
漏盡者。有論師說。依第四禪九無礙道得羅漢果名為漏盡。以第四禪盡漏勝故。毗曇法中依六地禪及三無色得羅漢果名為漏盡。成實法中一切聖人破壞假名證泥洹果名為漏盡。四修定義辨之粗爾。
四不壞凈義兩門分別(辨相一 就處分別二)
第一辨相。依如成實四不壞凈亦得名為四不壞信。信心精純離於疑濁故名為凈。凈信堅固不可傾動稱曰不壞。是信不同一門說四。四名是何。一佛不壞凈。二法不壞凈。三僧不壞凈。四戒不壞凈。佛不壞者。于佛所得真實法中自證小分。仰類佛德知其殊勝名佛不壞凈。故成實言。自得真智于佛決定知佛一切眾生中尊名佛不壞凈。法不壞者。自證真法於法決定名法不壞。又得真智信此真智殊勝微妙亦名信法。故成實言。信此真智即名信法。僧不壞者。自得真智類余聖眾。知於一切諸眾中勝名僧不壞。故成實言。信得真智者一切眾中最為第一名信僧也。戒不壞者。如成實釋。得聖所愛戒深心離惡。知因是戒能信三寶信戒大力名戒不壞。問曰三學常相隨逐。以何義故偏說信戒不說信定及與信慧。釋言。實通。就初為論偏言信戒。又復三學隱顯論之。見諦道中治三塗惡戒行成就。修道之中斷人天愛定行成就。無學道中永絕無明慧行成就。此三道中就始彰信。是故四中偏言信
【現代漢語翻譯】 現代漢語譯本 關於『漏盡者』（Arhant，阿羅漢）：有論師說，依據第四禪（Fourth Dhyana）和九無礙道（Nine Unimpeded Ways）證得阿羅漢果（Arhant Fruit）稱為漏盡（elimination of outflows），因為第四禪能徹底清除煩惱。毗曇（Abhidharma）的觀點認為，依據六地禪（Six Grounds of Dhyana）和三無色定（Three Formless Concentrations）證得阿羅漢果稱為漏盡。成實論（Satyasiddhi Shastra）的觀點認為，一切聖人（Arya）破除假名（false name）證得泥洹果（Nirvana Fruit）稱為漏盡。以上是對『四修定義』（Four Definitions of Practice）的粗略辨析。
四不壞凈（Four kinds of unwavering faith）的意義，從兩方面分別：（一）辨別其相，（二）就其處所分別。
第一，辨別其相。依據《成實論》，四不壞凈（Four kinds of unwavering faith）也可以稱為四不壞信（Four kinds of unwavering faith）。信心精純，遠離疑惑和污濁，所以稱為『凈』（pure）。清凈的信心堅固不可動搖，稱為『不壞』（unwavering）。這種『信』（faith）不同於一般的『信』，這裡特別說明四種。這四種『信』是什麼呢？一、佛不壞凈（unwavering faith in the Buddha）。二、法不壞凈（unwavering faith in the Dharma）。三、僧不壞凈（unwavering faith in the Sangha）。四、戒不壞凈（unwavering faith in the precepts）。
佛不壞凈（unwavering faith in the Buddha）是指，從佛陀那裡獲得的真實法（true Dharma）中，自己證悟了少許部分，仰慕和傚法佛陀的功德，知道佛陀的殊勝，這稱為佛不壞凈（unwavering faith in the Buddha）。所以《成實論》說：『自己獲得真實智慧（true wisdom），對佛陀有堅定的信念，知道佛陀在一切眾生中最尊貴，這稱為佛不壞凈（unwavering faith in the Buddha）。』
法不壞凈（unwavering faith in the Dharma）是指，自己證悟了真實法（true Dharma），對法（Dharma）有堅定的信念，這稱為法不壞凈（unwavering faith in the Dharma）。又或者，獲得真實智慧（true wisdom），相信這種真實智慧殊勝微妙，這也稱為信法（faith in the Dharma）。所以《成實論》說：『相信這種真實智慧，就稱為信法（faith in the Dharma）。』
僧不壞凈（unwavering faith in the Sangha）是指，自己獲得真實智慧（true wisdom），類比其他的聖眾（Arya Sangha），知道僧團在一切大眾中最殊勝，這稱為僧不壞凈（unwavering faith in the Sangha）。所以《成實論》說：『相信獲得真實智慧的人在一切大眾中最為第一，這稱為信僧（faith in the Sangha）。』
戒不壞凈（unwavering faith in the precepts）是指，如《成實論》所解釋的，獲得聖人所喜愛的戒律（precepts），內心深處遠離惡行，知道因為這些戒律（precepts）能夠相信三寶（Three Jewels），相信戒律（precepts）的力量強大，這稱為戒不壞凈（unwavering faith in the precepts）。
問：三學（Three Learnings）常常相互伴隨，為什麼只說信（faith）和戒（precepts），而不說信定（faith in Samadhi）和信慧（faith in wisdom）呢？
答：實際上是貫通的。這裡就最初的階段來說，所以偏重於說信（faith）和戒（precepts）。而且，三學（Three Learnings）有隱顯之分。在見諦道（Path of Seeing）中，治理三惡道（Three Evil Realms）的惡行，戒行（precepts practice）成就。在修道（Path of Cultivation）中，斷除人天之愛的執著，定行（Samadhi practice）成就。在無學道（Path of No More Learning）中，永遠斷絕無明（ignorance），慧行（wisdom practice）成就。這三個階段中，就最初的階段來說，彰顯信（faith）的重要性。所以在這四種不壞凈（Four kinds of unwavering faith）中，偏重於說信（faith）。
【English Translation】 English version Regarding 'Arhant' (漏盡者, one who has eliminated outflows): Some teachers say that attaining the Arhant Fruit (羅漢果) based on the Fourth Dhyana (第四禪) and the Nine Unimpeded Ways (九無礙道) is called the elimination of outflows (漏盡), because the Fourth Dhyana is superior in completely eliminating defilements. In the Abhidharma (毗曇) tradition, attaining the Arhant Fruit based on the Six Grounds of Dhyana (六地禪) and the Three Formless Concentrations (三無色定) is called the elimination of outflows. In the Satyasiddhi Shastra (成實論) tradition, all Aryas (聖人) destroying false names (假名) and attaining the Nirvana Fruit (泥洹果) is called the elimination of outflows. The above is a rough analysis of the 'Four Definitions of Practice' (四修定義).
The meaning of the Four Kinds of Unwavering Faith (四不壞凈) is distinguished from two aspects: (1) distinguishing their characteristics, and (2) distinguishing them based on their location.
First, distinguishing their characteristics. According to the Satyasiddhi Shastra (成實論), the Four Kinds of Unwavering Faith (四不壞凈) can also be called the Four Unwavering Faiths (四不壞信). Pure faith, free from doubt and turbidity, is called 'pure' (凈). Pure faith that is firm and immovable is called 'unwavering' (不壞). This 'faith' (信) is different from ordinary 'faith'; here, four types are specifically mentioned. What are these four types of 'faith'? 1. Unwavering Faith in the Buddha (佛不壞凈). 2. Unwavering Faith in the Dharma (法不壞凈). 3. Unwavering Faith in the Sangha (僧不壞凈). 4. Unwavering Faith in the Precepts (戒不壞凈).
Unwavering Faith in the Buddha (佛不壞凈) refers to personally realizing a small portion of the true Dharma (真實法) obtained from the Buddha, admiring and emulating the Buddha's virtues, and knowing the Buddha's superiority. This is called Unwavering Faith in the Buddha (佛不壞凈). Therefore, the Satyasiddhi Shastra (成實論) says: 'Personally obtaining true wisdom (真智), having firm faith in the Buddha, and knowing that the Buddha is the most venerable among all beings is called Unwavering Faith in the Buddha (佛不壞凈).'
Unwavering Faith in the Dharma (法不壞凈) refers to personally realizing the true Dharma (真實法) and having firm faith in the Dharma (法). This is called Unwavering Faith in the Dharma (法不壞凈). Alternatively, obtaining true wisdom (真智) and believing that this true wisdom is supremely subtle is also called Faith in the Dharma (信法). Therefore, the Satyasiddhi Shastra (成實論) says: 'Believing in this true wisdom is called Faith in the Dharma (信法).'
Unwavering Faith in the Sangha (僧不壞凈) refers to personally obtaining true wisdom (真智), comparing it to other Arya Sanghas (聖眾), and knowing that the Sangha is the most superior among all assemblies. This is called Unwavering Faith in the Sangha (僧不壞凈). Therefore, the Satyasiddhi Shastra (成實論) says: 'Believing that those who have obtained true wisdom are the foremost among all assemblies is called Faith in the Sangha (信僧).'
Unwavering Faith in the Precepts (戒不壞凈) refers to, as explained in the Satyasiddhi Shastra (成實論), obtaining the precepts (戒律) beloved by the sages, deeply distancing oneself from evil deeds, knowing that because of these precepts (戒律) one can believe in the Three Jewels (三寶), and believing in the great power of the precepts (戒律). This is called Unwavering Faith in the Precepts (戒不壞凈).
Question: The Three Learnings (三學) often accompany each other. Why is it that only faith (信) and precepts (戒) are mentioned, and not faith in Samadhi (信定) and faith in wisdom (信慧)?
Answer: In reality, they are interconnected. Here, we are discussing the initial stage, so we emphasize faith (信) and precepts (戒). Moreover, the Three Learnings (三學) have aspects of being hidden and manifest. In the Path of Seeing (見諦道), one governs the evil deeds of the Three Evil Realms (三惡道), and the practice of precepts (戒行) is accomplished. In the Path of Cultivation (修道), one cuts off attachment to love for humans and gods, and the practice of Samadhi (定行) is accomplished. In the Path of No More Learning (無學道), one permanently cuts off ignorance (無明), and the practice of wisdom (慧行) is accomplished. In these three stages, the importance of faith (信) is emphasized in the initial stage. Therefore, among these Four Kinds of Unwavering Faith (四不壞凈), we emphasize faith (信).
戒。以此四種皆是信故通名心凈。若依毗曇此四正得名不壞凈。不得說為四不壞信。何故如是。彼宗所立前三是信。后一是戒非是信故。唯依彼義信戒精純名之為凈。是二牢固稱曰不壞。於此二中開信合戒。故有四種。佛不壞者。自見道故於佛所得盡無生智深信決定名佛不壞凈。法不壞者。於四真諦證見決定名法不壞。就四諦中於苦集滅一切皆信名法不壞凈。道諦之中深佛及僧無漏功德。信余菩薩及緣覺人無漏功德名法不壞凈。僧不壞者。僧不壞凈。戒不壞者。出世上人成就聖戒。名此聖戒為戒不壞凈。問曰。云何知。毗曇中前三是信后一是戒。雜心釋言。前三心凈故知是信。第四一種名四大凈。明知是戒。彼宗戒法四大所造。是故戒凈名四大凈。大乘所說多同毗曇。又說四信為不壞凈。亦得無傷(此一門竟)。
次就處論。若說四諦義通上下。若當宣說四不壞凈局在出世。依如毗曇從苦法忍至滅比智其唯成就二不壞凈。謂法不壞及戒不壞。于苦集滅證信決定名法不壞。此忍智邊所成聖戒名戒不壞凈。從道法忍至道比智得具四種。彼宗佛僧是道諦攝故。見道時于佛及僧無漏功德深信決定即名信佛及與信僧。信余菩薩緣覺無漏名為信法。此忍智邊所成聖戒名戒不壞凈。修道已上當知亦具。若依成實無相位中於理決
【現代漢語翻譯】 現代漢語譯本：戒。以這四種都是信的緣故，統稱為心凈。如果依照《毗曇》（Abhidhamma，論藏），這四種只能稱為不壞凈，不能說成四不壞信。為什麼這樣說呢？因為《毗曇》宗所立的前三種是信，后一種是戒，不是信的緣故。唯獨依照《毗曇》的義理，信和戒精純才稱為凈，這二者牢固才稱為不壞。在這二者中，分開信，合併戒，所以有四種。佛不壞是指，因為自己見到真道，對於佛所得的盡智和無生智深信決定，稱為佛不壞凈。法不壞是指，對於四真諦的證見決定，稱為法不壞。就四諦來說，對於苦、集、滅一切都信，稱為法不壞凈。在道諦中，深信佛和僧的無漏功德，相信其他菩薩和緣覺人的無漏功德，稱為法不壞凈。僧不壞是指僧不壞凈。戒不壞是指，出世的上人成就聖戒，稱這種聖戒為戒不壞凈。問：如何知道《毗曇》中前三種是信，后一種是戒呢？《雜心論》（Samuccaya，論名）解釋說，前三種是心凈，所以知道是信。第四種稱為四大凈，明顯知道是戒。《毗曇》宗的戒法是由四大所造，所以戒凈稱為四大凈。大乘所說的多半與《毗曇》相同。又說四信為不壞凈，也沒有妨礙（這一門結束）。 其次就處所來論。如果說四諦，義理貫通上下。如果宣說四不壞凈，就侷限在出世間。依照《毗曇》，從苦法忍（Kṣānti-jñāna-kṣaṇa，苦法忍）到滅比智（Anvaya-jñāna，滅比智），僅僅成就二不壞凈，即法不壞和戒不壞。對於苦、集、滅的證信決定，稱為法不壞。這種忍智所成就的聖戒，稱為戒不壞凈。從道法忍（Mārga-dharma-kṣānti，道法忍）到道比智（Mārgānvaya-jñāna，道比智），得到具足四種不壞凈。因為《毗曇》宗認為佛和僧是道諦所攝，所以在見道時，對於佛和僧的無漏功德深信決定，就稱為信佛和信僧。相信其他菩薩和緣覺的無漏功德，稱為信法。這種忍智所成就的聖戒，稱為戒不壞凈。修道以上，應當知道也具足四種不壞凈。如果依照《成實論》（Satyasiddhi-śāstra，論名），在無相位的境界中，對於真理決
【English Translation】 English version: 'Precepts. Because these four are all faith, they are collectively called purity of mind. According to the Abhidhamma (Abhidhamma, Collection of Discourses), these four can only be called indestructible purity, and cannot be called the four indestructible faiths. Why is this so? Because the first three established by the Abhidhamma school are faith, and the last one is precept, not faith. Only according to the meaning of the Abhidhamma, purity of faith and precepts is called purity, and the firmness of these two is called indestructible. Among these two, faith is separated and precepts are combined, so there are four types. Indestructible Buddha means that because one sees the path oneself, one has deep faith and certainty in the exhaustion of knowledge and non-arising knowledge attained by the Buddha, which is called indestructible purity of the Buddha. Indestructible Dharma means that one has a firm and decisive understanding of the Four Noble Truths, which is called indestructible Dharma. Regarding the Four Truths, believing in all of suffering, accumulation, and cessation is called indestructible purity of the Dharma. Within the Truth of the Path, deeply believing in the unconditioned merits of the Buddha and the Sangha, and believing in the unconditioned merits of other Bodhisattvas and Pratyekabuddhas, is called indestructible purity of the Dharma. Indestructible Sangha refers to the indestructible purity of the Sangha. Indestructible Precepts refers to the noble precepts achieved by the transcendent person, and these noble precepts are called indestructible purity of precepts. Question: How do we know that in the Abhidhamma, the first three are faith and the last one is precept? The Samuccaya (Samuccaya, Name of Treatise) explains that the first three are purity of mind, so we know they are faith. The fourth is called the four great purities, clearly indicating that it is precept. The precepts of the Abhidhamma school are made of the four great elements, so purity of precepts is called the four great purities. What the Mahayana says is mostly the same as the Abhidhamma. It also says that the four faiths are indestructible purity, which is also harmless (this section ends).' 'Next, regarding the location. If we talk about the Four Noble Truths, the meaning penetrates both above and below. If we talk about the four indestructible purities, it is limited to the transcendent world. According to the Abhidhamma, from the Kṣānti-jñāna-kṣaṇa (Kṣānti-jñāna-kṣaṇa, Endurance of the Dharma of Suffering) to the Anvaya-jñāna (Anvaya-jñāna, Subsequent Knowledge of Cessation), only two indestructible purities are achieved, namely indestructible Dharma and indestructible precepts. The firm and decisive belief in suffering, accumulation, and cessation is called indestructible Dharma. The noble precepts achieved by this endurance and knowledge are called indestructible purity of precepts. From the Mārga-dharma-kṣānti (Mārga-dharma-kṣānti, Endurance of the Dharma of the Path) to the Mārgānvaya-jñāna (Mārgānvaya-jñāna, Subsequent Knowledge of the Path), one obtains all four indestructible purities. Because the Abhidhamma school believes that the Buddha and the Sangha are included in the Truth of the Path, at the time of seeing the path, deep faith and certainty in the unconditioned merits of the Buddha and the Sangha is called faith in the Buddha and faith in the Sangha. Believing in the unconditioned merits of other Bodhisattvas and Pratyekabuddhas is called faith in the Dharma. The noble precepts achieved by this endurance and knowledge are called indestructible purity of precepts. Above the stage of cultivation, it should be known that one also possesses all four indestructible purities. According to the Satyasiddhi-śāstra (Satyasiddhi-śāstra, Name of Treatise), in the realm of non-characteristics, the determination of truth'
定得名信法。餘三義有。良以是中心無異緣故隱不論。須陀果去方于佛等起心決定名為信佛乃至信戒。大乘初地始心已去一切皆具。以大乘中心普緣故。四不壞凈辨之粗爾。
四堅義
四堅之義如成實說。牢固不壞稱之為堅。堅別不同。一門說四。四名是何。一者說堅。二者定堅。三者見堅。四解脫堅。言說堅者。如論中釋。宣說有為無常苦空涅槃寂滅。此言決定不可破壞名為說堅。於此正知名聞慧滿。言定堅者。如論中釋。因說得定名為定堅。是定成就名思慧滿。言見堅者。論言。依定觀有為法無常苦等名為見堅。是見成就名修慧滿。解脫堅者。如論中釋。三慧得果名解脫堅。名見諦上無漏聖德為解脫也。此即是證。問曰。何故不說戒堅。道理應論。以初行故略而不辨。又此為明聞思修證一次第行故不說戒。四堅如是。
四種道義(雜心八 第二法聚品)
四種道義出阿含經。毗曇成實具廣分別。名字是何。一苦難行道。二苦易行道。三樂難行道。四樂易行道。此之四種論釋不同。依如毗曇人有利鈍。定有根本方便之別。以人依定故分四種。是義云何。如彼中釋。利根之人所行名易。易成就故。鈍根之人所行名難。難成就故。定中四禪是其根本。根本具支。作用自在名為樂道。未來中間是
【現代漢語翻譯】 現代漢語譯本 確定獲得名為『信』的法。其餘三種含義也存在。這是因為內心沒有其他因緣的緣故，所以隱而不論。須陀洹果（Sotapanna-phala，預流果）位的人，從對於佛等生起決定的信心開始，就稱為信佛乃至信戒。大乘初地（初地菩薩）開始，一切都具備。因為大乘的內心普遍緣一切法。四不壞凈（catvāri avaiśāradyāni，四不壞信）的辨析大致如此。
四堅義
四堅的含義如《成實論》所說。牢固不壞稱為『堅』。堅的類別不同。一門說有四種。四種名稱是什麼？一是說堅，二是定堅，三是見堅，四是解脫堅。所謂『說堅』，如論中所解釋的，宣說有為法是無常、苦、空，涅槃是寂滅。這種言說決定不可破壞，稱為『說堅』。於此正名為聞慧圓滿。所謂『定堅』，如論中所解釋的，因為宣說而獲得禪定，稱為『定堅』。這種禪定成就，名為思慧圓滿。所謂『見堅』，論中說，依靠禪定觀察有為法是無常、苦等，稱為『見堅』。這種見成就，名為修慧圓滿。所謂『解脫堅』，如論中所解釋的，通過聞、思、修三慧而獲得果位，稱為『解脫堅』。名為見諦之上無漏的聖德，就是解脫。這就是證。有人問：為什麼不說戒堅？道理上應該論述。因為是初行，所以省略而不辨析。又因為這是爲了闡明聞、思、修、證的次第修行，所以不說戒。四堅就是這樣。
四種道義（《雜阿毗曇心論》第八〈第二法聚品〉）
四種道義出自《阿含經》。《毗曇》、《成實論》中有詳細的分別。名字是什麼？一是苦難行道，二是苦易行道，三是樂難行道，四是樂易行道。這四種道的論釋不同。依照《毗曇》，人有利根和鈍根的差別，禪定有根本和方便的差別。因為人依靠禪定，所以分為四種。這種含義是什麼？如論中所解釋的，利根之人所修行的稱為『易』，容易成就的緣故。鈍根之人所修行的稱為『難』，難以成就的緣故。禪定中的四禪（catvāri dhyānāni，四禪定）是其根本。根本具備支分，作用自在，稱為『樂道』。未來中間是...
【English Translation】 English version Having determined, one obtains the Dharma named 'faith'. The other three meanings also exist. This is because the mind has no other causes, therefore they are discussed implicitly. A Sotapanna-phala (stream-enterer) begins with a determined mind towards the Buddha, etc., and is called believing in the Buddha, even believing in the precepts. From the first Bhumi (first ground Bodhisattva) of the Mahayana onwards, all are complete. Because the Mahayana mind universally conditions all dharmas. The analysis of the four kinds of unwavering purity (catvāri avaiśāradyāni) is roughly like this.
The Four Kinds of Steadfastness
The meaning of the four kinds of steadfastness is as explained in the Tattvasiddhi Śāstra. Being firm and indestructible is called 'steadfast'. The categories of steadfastness are different. One school says there are four. What are the four names? First is speech steadfastness, second is concentration steadfastness, third is view steadfastness, and fourth is liberation steadfastness. 'Speech steadfastness' is as explained in the treatise: proclaiming that conditioned dharmas are impermanent, suffering, empty, and that Nirvana is quiescent. This speech is determined and cannot be destroyed, and is called 'speech steadfastness'. Rightly, this is called the fulfillment of learning wisdom. 'Concentration steadfastness' is as explained in the treatise: obtaining concentration through speech is called 'concentration steadfastness'. The accomplishment of this concentration is called the fulfillment of thinking wisdom. 'View steadfastness' is as the treatise says: relying on concentration to observe conditioned dharmas as impermanent, suffering, etc., is called 'view steadfastness'. The accomplishment of this view is called the fulfillment of cultivation wisdom. 'Liberation steadfastness' is as explained in the treatise: obtaining the fruit through the three wisdoms of learning, thinking, and cultivation is called 'liberation steadfastness'. It is called the undefiled noble virtue above seeing the truth, which is liberation. This is realization. Someone asks: Why is precept steadfastness not discussed? It should be discussed in principle. Because it is the initial practice, it is omitted and not analyzed. Also, this is to clarify the sequential practice of learning, thinking, cultivation, and realization, so precepts are not discussed. The four steadfastnesses are like this.
The Four Kinds of Paths (Abhidharmahrdaya, Chapter 8, Second Dharma Category)
The four kinds of paths come from the Agamas. The Abhidharma and Tattvasiddhi Śāstra have detailed distinctions. What are the names? First is the path of painful and difficult practice, second is the path of painful and easy practice, third is the path of pleasurable and difficult practice, and fourth is the path of pleasurable and easy practice. The explanations of these four paths differ. According to the Abhidharma, people have differences in sharp and dull faculties, and concentration has differences in fundamental and expedient means. Because people rely on concentration, they are divided into four types. What is the meaning of this? As explained in the treatise, what is practiced by people with sharp faculties is called 'easy', because it is easy to accomplish. What is practiced by people with dull faculties is called 'difficult', because it is difficult to accomplish. The four Dhyanas (catvāri dhyānāni) in concentration are its foundation. The foundation possesses branches, and its function is unhindered, which is called the 'pleasurable path'. The future intermediate is...
其方便。方便定中支因不具。用不自在名為苦道。鈍人依于方便之定名苦難行。利人依于方便之定名苦易行。鈍人依於四根本禪名樂難行。利人依於四根本禪名樂易行。成實法中難易如上。苦樂約就定慧以說。彼宗之中定名為苦。于照用中不自在故。慧名為樂。于照用中得自在故。鈍人得定名苦難行。利人得定名苦易行。鈍人得慧名樂難行。利人得慧名樂易行。四道如是。
四種善法義(第二四法品)
四種善法者。一是退分。二是住分。三勝進分。成實論中名為增分。四決定分。成實論中名為達分。依如成實此四通攝一切善法。如彼論釋。離於禪定修施戒等名為退分。修習諸禪名為住分。見道已前起聞思脩名為增分。見諦已上無漏聖道名為達分。毗曇法中此四唯就凈禪以說。釋有兩義。一義釋云。下品凈定喜為下地煩惱所敗。以可退故名為退分。非是已退。中品凈定堅守自地。不為下地煩惱所退名為住分。上品凈定微能厭伏自地之過。起求上定名勝進分。上上凈定能學觀法苦無常等。出生聖道名決定分。第二義者。下品凈定喜為自地煩惱所陵名為退分。如彼欲界下品善心喜為欲界噁心所雜。彼亦如是。此退分禪雖為自地煩惱所雜而不失定。因地法故。中品凈定堅守善心。不為自地煩惱所雜名為住分。上
【現代漢語翻譯】 現代漢語譯本： 這樣的方便。因為方便定中支分不具足。用不自在稱為苦道。根器遲鈍的人依靠方便的禪定，稱為苦難行。根器敏利的人依靠方便的禪定，稱為苦易行。根器遲鈍的人依靠四根本禪，稱為樂難行。根器敏利的人依靠四根本禪，稱為樂易行。《成實論》中的難易如上所述。苦樂是就定慧來說的。那個宗派中，定被稱為苦，因為在照用中不自在。慧被稱為樂，因為在照用中得到自在。根器遲鈍的人得到定，稱為苦難行。根器敏利的人得到定，稱為苦易行。根器遲鈍的人得到慧，稱為樂難行。根器敏利的人得到慧，稱為樂易行。四道就是這樣。
四種善法義（第二四法品）
四種善法是：一是退分，二是住分，三是勝進分（《成實論》中稱為增分），四是決定分（《成實論》中稱為達分）。依照《成實論》，這四種善法統攝一切善法。如該論解釋，離開禪定而修習佈施、持戒等，稱為退分。修習各種禪定，稱為住分。見道以前，生起聞、思、修，稱為增分。見諦以上，無漏聖道，稱為達分。在《毗曇》的教法中，這四種善法僅就凈禪來說。解釋有兩種含義。一種解釋是：下品凈定容易被下地的煩惱所戰勝，因為可以退失，所以稱為退分，但不是已經退失。中品凈定堅守自己的地位，不被下地的煩惱所退失，稱為住分。上品凈定稍微能夠厭伏自己地位的過失，生起求取上等禪定的心，稱為勝進分。上上品凈定能夠學習觀法，如苦、無常等，出生聖道，稱為決定分。第二種含義是：下品凈定容易被自己地位的煩惱所侵凌，稱為退分。如同欲界下品善心容易被欲界噁心所混雜，這裡也是這樣。這種退分禪雖然被自己地位的煩惱所混雜，但不失去禪定，因為是因地法。中品凈定堅守善心，不被自己地位的煩惱所混雜，稱為住分。 上
【English Translation】 English version: Such is the convenience. Because the factors of convenience-samadhi are not complete. Using non-freedom is called the path of suffering. Dull people rely on the samadhi of convenience, called 'difficult practice with suffering'. Sharp people rely on the samadhi of convenience, called 'easy practice with suffering'. Dull people rely on the four fundamental dhyanas (four levels of meditative absorption), called 'difficult practice with joy'. Sharp people rely on the four fundamental dhyanas, called 'easy practice with joy'. The difficulty and ease in the Tattvasiddhi (Chengshi) school are as described above. Suffering and joy are discussed in terms of samadhi and wisdom. In that school, samadhi is called suffering because it is not free in its illuminating function. Wisdom is called joy because it is free in its illuminating function. Dull people attaining samadhi is called 'difficult practice with suffering'. Sharp people attaining samadhi is called 'easy practice with suffering'. Dull people attaining wisdom is called 'difficult practice with joy'. Sharp people attaining wisdom is called 'easy practice with joy'. Such are the four paths.
The Meaning of the Four Kinds of Good Dharmas (Chapter 24 on the Four Dharmas)
The four kinds of good dharmas are: first, the declining aspect; second, the abiding aspect; third, the progressive aspect (called the increasing aspect in the Tattvasiddhi Shastra); and fourth, the decisive aspect (called the attaining aspect in the Tattvasiddhi Shastra). According to the Tattvasiddhi Shastra, these four encompass all good dharmas. As explained in that treatise, practicing giving, precepts, etc., apart from dhyana (meditative absorption), is called the declining aspect. Cultivating various dhyanas is called the abiding aspect. Before seeing the path (見道), generating hearing, thinking, and cultivation is called the increasing aspect. Above seeing the truth (見諦), the undefiled (無漏) noble path is called the attaining aspect. In the Abhidharma (毗曇) teachings, these four are discussed only in terms of pure dhyana. There are two meanings in the explanation. One explanation is: lower-grade pure samadhi is easily defeated by the afflictions of the lower realms. Because it can decline, it is called the declining aspect, but it is not already declined. Middle-grade pure samadhi firmly guards its own position and is not退失 by the afflictions of the lower realms, so it is called the abiding aspect. Upper-grade pure samadhi is slightly able to厭伏 the faults of its own position and generates the desire to seek higher samadhi, so it is called the progressive aspect. The highest-grade pure samadhi is able to study the contemplation of dharmas, such as suffering, impermanence, etc., and gives birth to the noble path, so it is called the decisive aspect. The second meaning is: lower-grade pure samadhi is easily invaded by the afflictions of its own position, so it is called the declining aspect. Just as lower-grade good mind in the desire realm is easily mixed with evil mind in the desire realm, so it is here as well. Although this declining-aspect samadhi is mixed with the afflictions of its own position, it does not lose its samadhi because it is a causal-stage dharma. Middle-grade pure samadhi firmly guards its good mind and is not mixed with the afflictions of its own position, so it is called the abiding aspect. Up
品凈定能呵自地煩惱之過深心厭背名勝進分。上上凈定能生聖道名決定分。問曰。此四局在凈定。散善亦有。釋言。亦有。如欲界中下品散善多為欲界不善所雜即名退分。堅守善心不為惡雜即是住分。漸習散善令轉精純名勝進分。求出世心起聞思慧修諸善行。遠生聖道名決定分。四善如是。
四種味義(第二法聚品第一)
四種味者。如涅槃說。成實論中亦具分別。地持說為四無罪樂。神耳道法名之為味。以善適心名無罪樂。樂味名別其義不殊。名字是何。一出家味。二離欲味。三寂滅味。四者道味成實論中名正智味。信家非家出家學道解脫種種在家之難。受離欲戒得戒愛味名出家味。地持說此為出家樂。離欲惡不善法有覺有觀離生喜樂得初禪行名離欲味。地持說此為遠離樂。二禪已上乃至滅定覺觀喜樂色想等滅名寂滅味。地持說此為寂滅樂。無漏聖道永斷煩惱名為道味。道是正智。故成實中名正智味。地持說此為菩提樂。四中初一是其戒學。中二定學。后一慧學。四味如是。
四德處義三門分別(辨相一 約對四家會名分別二 就位分別三)
第一辨相。四德處義如成實說。德成分齊名為德處。處別不同。一門說四。四名是何。一慧德處。二實德處。三舍德處。四寂滅德處。如論中釋聞法
【現代漢語翻譯】 現代漢語譯本：品凈定（一種禪定）能夠呵斥自身所處境界的煩惱，以深刻的心厭惡背離，這被稱為勝進分（進步的部分）。上上的凈定能夠產生通往聖道的智慧，這被稱為決定分（決定的部分）。
有人問：這四種分法只侷限於凈定嗎？散善（不集中的善行）也有嗎？
回答：也有。例如，在欲界中，下品的散善常常被欲界的不善所混雜，這就叫做退分（退步的部分）。堅守善心，不被惡念混雜，這就是住分（保持的部分）。逐漸修習散善，使其變得更加精純，這叫做勝進分（進步的部分）。尋求出世之心，生起聽聞和思惟的智慧，修習各種善行，遠離產生聖道的障礙，這叫做決定分（決定的部分）。四種善行就是這樣。
四種味義（第二法聚品第一）
四種味是指，如《涅槃經》所說，在《成實論》中也有詳細的分別。《地持論》說為四種無罪之樂。神耳道法稱之為味，因為善能適悅心意，所以稱為無罪之樂。樂和味只是名稱不同，其意義並沒有差別。這四種味的名字是什麼呢？一是出家味，二是離欲味，三是寂滅味，四是道味。《成實論》中稱為正智味。信徒離開家庭而出家學道，是爲了解脫種種在家的苦難，接受離欲的戒律，得到戒律的喜悅，這叫做「出家味」。《地持論》說這是出家樂。離開慾望、惡念和不善之法，有覺知和觀察，從遠離中產生喜樂，得到初禪的修行，這叫做「離欲味」。《地持論》說這是遠離樂。二禪以上，乃至滅盡定，覺知、觀察、喜樂、色想等都滅盡，這叫做「寂滅味」。《地持論》說這是寂滅樂。無漏的聖道能夠永遠斷除煩惱，這叫做「道味」。道就是正智，所以在《成實論》中稱為正智味。《地持論》說這是菩提樂。四種味中，初一是戒學，中間兩種是定學，最後一種是慧學。四種味就是這樣。
四德處義從三個方面分別（辨相一，約對四家會名分別二，就位分別三）
第一，辨別相狀。四德處義如《成實論》所說。德的成分和界限稱為德處。處所不同，一門說有四種。四種名稱是什麼呢？一是慧德處，二是實德處，三是舍德處，四是寂滅德處。如論中所解釋的，聽聞佛法
【English Translation】 English version: 'Purified concentration (a type of meditation) can rebuke the afflictions of one's own realm, deeply loathing and turning away, which is called 'superior progress division' (勝進分). The highest purified concentration can generate wisdom leading to the path of enlightenment, which is called 'decisive division' (決定分).'
'Question: Are these four divisions limited to purified concentration? Do they also exist in scattered wholesome deeds (不集中的善行)?'
'Answer: They also exist. For example, in the desire realm, lower-grade scattered wholesome deeds are often mixed with unwholesome deeds of the desire realm, which is called 'declining division' (退分). Firmly guarding wholesome thoughts and not being mixed with evil thoughts is called 'abiding division' (住分). Gradually practicing scattered wholesome deeds to make them more refined is called 'superior progress division' (勝進分). Seeking a mind that transcends the world, generating wisdom through hearing and contemplation, practicing various wholesome deeds, and staying away from obstacles that generate the path to enlightenment is called 'decisive division' (決定分). Such are the four types of wholesome deeds.'
'The Meaning of the Four Flavors (四種味義) (Second Dharma Collection Chapter First)'
'The four flavors refer to, as stated in the Nirvana Sutra (涅槃經), and also elaborated in the Tattvasiddhi Shastra (成實論). The Bodhisattva-bhumi Sutra (地持論) describes them as four kinds of blameless joy. The divine ear path dharma calls them flavors because goodness pleases the mind, hence the name blameless joy. Joy and flavor are just different names, but their meanings are not different. What are the names of these four flavors? First is the flavor of renunciation (出家味), second is the flavor of detachment (離欲味), third is the flavor of tranquility (寂滅味), and fourth is the flavor of the path (道味). The Tattvasiddhi Shastra (成實論) calls it the flavor of right knowledge (正智味). Believers leave their families to renounce the world and study the path in order to liberate themselves from various difficulties of being at home, accepting the precepts of detachment and obtaining the joy of precepts, which is called 'flavor of renunciation' (出家味). The Bodhisattva-bhumi Sutra (地持論) calls this the joy of renunciation. Leaving behind desires, evil thoughts, and unwholesome dharmas, having awareness and observation, generating joy and pleasure from detachment, and obtaining the practice of the first dhyana (初禪) is called 'flavor of detachment' (離欲味). The Bodhisattva-bhumi Sutra (地持論) calls this the joy of detachment. From the second dhyana (二禪) onwards, up to the cessation attainment (滅盡定), awareness, observation, joy, pleasure, and form perceptions are all extinguished, which is called 'flavor of tranquility' (寂滅味). The Bodhisattva-bhumi Sutra (地持論) calls this the joy of tranquility. The unconditioned holy path can permanently cut off afflictions, which is called 'flavor of the path' (道味). The path is right knowledge, so in the Tattvasiddhi Shastra (成實論) it is called the flavor of right knowledge (正智味). The Bodhisattva-bhumi Sutra (地持論) calls this the joy of enlightenment (菩提樂). Among the four flavors, the first is the discipline of morality, the middle two are the discipline of concentration, and the last is the discipline of wisdom. Such are the four flavors.'
'The Meaning of the Four Qualities-Places (四德處義) is distinguished from three aspects (Distinguishing Characteristics 1, Distinguishing Names by Comparing with Four Schools 2, Distinguishing Positions 3)'
'First, distinguishing characteristics. The meaning of the four qualities-places is as described in the Tattvasiddhi Shastra (成實論). The components and boundaries of qualities are called qualities-places. The places are different, and one school says there are four. What are the four names? First is the qualities-place of wisdom (慧德處), second is the qualities-place of reality (實德處), third is the qualities-place of relinquishment (舍德處), and fourth is the qualities-place of tranquility (寂滅德處). As explained in the treatise, hearing the Dharma'
生慧名慧德處。依前慧故見真諦空名實德處。實猶諦也。此亦是慧。為別前門從境立稱。故名實處。見諦空故舍離煩惱名舍德處。前實德處亦舍煩惱。此舍德處亦見諦實。為別前門隱顯異名。舍煩惱故心得寂滅名寂滅德處。以離煩惱苦心滅故。論釋如是(此一門竟)。
次就四家會名分別。此四德處十地論中名為四家。聖所依處名之為家。家與德處眼目之異。名字是何。一般若家。猶前第一慧德處也。二者諦家。猶前第二實德處也。三舍煩惱家。猶前第三舍德處也。四苦清凈家。猶前第四寂滅德處。名雖變改其義不殊(此二門竟)。
次第三門就位分別。此四行實並通上下。于中分別非無差異。異相如何。初慧德處。在見道前。以見道前依于聞法起聞思修故。說慧亦即名為般若家也。實德處者。在見道中。以見道中初見諦理從境立稱。故名實處。亦名諦家。舍德處者。在修道中。重緣諦理正能斷除貪瞋等過名舍德處。亦即名為舍煩惱家。寂滅處者。在無學道。無學聖智永盡生死。故云寂滅。亦即名為苦清凈家。大小齊然。四德處義略之云爾。
四種求知義兩門分別(辨相一 對妄顯治二)
第一辨相。四種求知出地持論。始觀推尋謂之為求。終成悟實名如實知。求知不同。一門說四。言四求
【現代漢語翻譯】 生慧名為慧德處。因為依靠之前的智慧而見到真諦空性，所以名為實德處。『實』就是『諦』的意思。這同樣也是智慧，爲了區別於前面的『慧』，所以從所觀的境界來立名，故名為『實處』。因為見到真諦空性而舍離煩惱，所以名為舍德處。前面的實德處也能捨離煩惱，而此舍德處也能見到真諦實性，爲了區別於前面的，所以用隱顯不同的名稱來區分。因為舍離煩惱而使心得寂滅，所以名為寂滅德處。因為遠離煩惱痛苦，心得以寂滅的緣故。論中的解釋是這樣的（這一門結束）。
接下來從四家的角度來會通並分別這四德處。這四德處在《十地論》中被稱為四家。聖者所依止之處稱為『家』。『家』與『德處』，只是名稱不同，實質是一樣的。第一般若家，相當於前面的第一慧德處。第二諦家，相當於前面的第二實德處。第三舍煩惱家，相當於前面的第三舍德處。第四苦清凈家，相當於前面的第四寂滅德處。名稱雖然改變，但意義並沒有不同（這兩門結束）。
接下來第三門，從所處的位次來分別。這四種行持實際上貫通上下各個階段，但在其中進行分別並非沒有差異。差異的相狀是怎樣的呢？最初的慧德處，在見道之前。因為見道之前，依靠聽聞佛法而生起聞、思、修的智慧，所以說慧也就可以稱為般若家。實德處，在見道之中。因為在見道中，初次見到真諦之理，所以從所觀的境界來立名，故名實處，也名諦家。舍德處，在修道之中。再次緣于真諦之理，真正能夠斷除貪嗔等過失，所以名為舍德處，也就可以稱為舍煩惱家。寂滅處，在無學道。無學聖者的智慧永遠斷盡生死，所以稱為寂滅，也就可以稱為苦清凈家。大小乘都是一樣的。四德處的意義大概就是這樣。
四種求知義，從兩方面來分別（辨別體相為一，針對虛妄而顯示對治為二）。
第一辨別體相。四種求知出自《地持論》。開始觀察推求稱為『求』，最終成就領悟實相稱為『如實知』。求知有所不同，一門中說了四種。所說的四種求知是：
【English Translation】 The arising of wisdom is called the 'Place of Wisdom Virtue' (Sheng Hui Ming Hui De Chu). Because one relies on previous wisdom to see the emptiness of true reality (Zhen諦 Kong), it is called the 'Place of Real Virtue' (Shi De Chu). 'Real' (Shi) is the same as 'Truth' (諦). This is also wisdom. To distinguish it from the previous aspect, it is named based on the object of observation, hence 'Real Place'. Because one sees the emptiness of true reality and abandons afflictions, it is called the 'Place of Abandonment Virtue' (She De Chu). The previous 'Place of Real Virtue' also abandons afflictions, and this 'Place of Abandonment Virtue' also sees true reality. To distinguish it from the previous aspect, different names are used to highlight or conceal aspects. Because one abandons afflictions, the mind attains tranquility, hence it is called the 'Place of Tranquility Virtue' (Ji Mie De Chu). This is because, being away from the suffering of afflictions, the mind is extinguished. The commentary explains it this way (This section ends).
Next, from the perspective of the Four Families (Si Jia), we will reconcile and differentiate these Four Places of Virtue. These Four Places of Virtue are called the Four Families in the Ten Stages Sutra (Shi Di Lun). The place where sages rely is called a 'Family'. 'Family' and 'Place of Virtue' are different in name only, but the essence is the same. The first, the Prajna Family (般若 Jia), is equivalent to the first 'Place of Wisdom Virtue' mentioned earlier. The second, the Truth Family (諦 Jia), is equivalent to the second 'Place of Real Virtue' mentioned earlier. The third, the Abandonment of Afflictions Family (She Fan Nao Jia), is equivalent to the third 'Place of Abandonment Virtue' mentioned earlier. The fourth, the Purity from Suffering Family (Ku Qing Jing Jia), is equivalent to the fourth 'Place of Tranquility Virtue' mentioned earlier. Although the names change, the meaning does not differ (These two sections end).
Next, in the third section, we will differentiate based on the stage of practice. These four practices actually penetrate all stages, both higher and lower, but there are differences when differentiating within them. What are the characteristics of these differences? The initial 'Place of Wisdom Virtue' is before the Path of Seeing (Jian Dao). This is because before the Path of Seeing, one relies on hearing the Dharma to generate the wisdom of hearing, thinking, and cultivating, so it is said that wisdom can also be called the Prajna Family. The 'Place of Real Virtue' is in the Path of Seeing. Because in the Path of Seeing, one initially sees the truth of reality, so it is named based on the object of observation, hence 'Real Place', also called the Truth Family. The 'Place of Abandonment Virtue' is in the Path of Cultivation (Xiu Dao). One again focuses on the truth of reality and is truly able to cut off faults such as greed and anger, so it is called the 'Place of Abandonment Virtue', which can also be called the Abandonment of Afflictions Family. The 'Place of Tranquility' is in the Path of No More Learning (Wu Xue Dao). The wisdom of the Arhat (Wu Xue) eternally cuts off birth and death, so it is called Tranquility, which can also be called the Purity from Suffering Family. The meaning of the Four Places of Virtue is roughly the same in both the Great and Small Vehicles.
The meaning of the Four Kinds of Seeking Knowledge is differentiated from two aspects (Identifying the characteristics is one; revealing the antidote to counteract delusion is two).
First, identifying the characteristics. The Four Kinds of Seeking Knowledge come from the Treatise on the Stages of the Grounds (Di Chi Lun). Beginning to observe and investigate is called 'Seeking' (Qiu), and ultimately achieving the realization of reality is called 'Knowing as it Truly Is' (Ru Shi Zhi). Seeking knowledge is different. One section speaks of four. The four kinds of seeking knowledge that are spoken of are:
者。如論中說。一隨名求。二隨事求。三自性施設求。四差別施設求。四中前二名事別觀。后二合觀。故彼論言。彼名與事若離相觀若合相觀。別為名事。合為自性差別施設。言名求者。菩薩隨彼名字分齊觀以求實。故曰名求。言事求者。隨色等事觀以求實。名隨事求。后二閤中言施設者。依事施名依名施事。名事相施故曰施設。云何依名。施設彼事。廢名求法法如幻化非有非無。無一定相可以自別。將名攝法法隨名轉。方有種種諸法相立。相立由名。故曰施設。又依名字造作諸事。如依瓶名造作瓶事依車乘名造車乘事。如是一切亦是依名施設事也。此施設中有體有相。體名自性。相名差別。于彼自性施設法中觀以求實名自性施設求。於差別施設法中觀以求實名差別施設求。四求如是。言四知者。如論中說。一隨名求如實知。二隨事求如實知。三隨自性施設求如實知。四隨差別施設求如實知。理實通論菩薩于彼一一門中皆悉具知一切種義。隨相分別第一門中但知世諦。知法名字隨世立故。第二門中知第一義。離名求事事體寂滅離言說故。第三門中知一實諦。知法體性非有無故。第四門中了知緣起差別法界。以知諸義同一體性互相成故。論言。隨名如實知者。隨前所求諸法名字。于中正知。知彼名為事故立為想為見為于
【現代漢語翻譯】 現代漢語譯本： 如《瑜伽師地論》中所說，有四種求實的方法：一是隨名求實，二是隨事求實，三是自性施設求實，四是差別施設求實。在這四種方法中，前兩種是分別觀察名和事，后兩種是合併觀察。所以《瑜伽師地論》說：『名與事，如果分離地觀察，或者合併地觀察，分離地觀察就是名和事，合併地觀察就是自性和差別施設。』 所謂『隨名求』，是指菩薩隨著名字的界限去觀察，以求得真實，所以叫做『隨名求』。所謂『隨事求』，是指隨著色等事物去觀察，以求得真實，叫做『隨事求』。 后兩種合併觀察中，所謂『施設』，是指依據事物來施設名稱，依據名稱來施設事物，名和事相互施設，所以叫做『施設』。如何依據名稱來施設事物呢？捨棄名稱來尋求法，法就像幻化一樣，非有非無，沒有一定的相可以自己區分。用名稱來統攝法，法隨著名稱而轉變，才會有種種諸法的相建立起來。相的建立依賴於名稱，所以叫做『施設』。又依據名字來造作各種事物，比如依據『瓶』這個名稱來造作瓶子，依據『車乘』這個名稱來造作車乘。像這樣的一切也是依據名稱來施設事物。 這種施設中有體和相。體叫做自性，相叫做差別。在自性施設的法中觀察以求得真實，叫做『自性施設求』。在差別施設的法中觀察以求得真實，叫做『差別施設求』。四種求實的方法就是這樣。 所謂『四知』，如《瑜伽師地論》中所說：一是隨名求如實知，二是隨事求如實知，三是隨自性施設求如實知，四是隨差別施設求如實知。從道理上來說，菩薩在每一個門中都完全通達一切種類的意義。從相上來分別，第一門中只是了知世俗諦（Samvriti-satya，俗諦），因爲了知法的名字是隨著世俗而建立的。第二門中了知第一義諦（Paramartha-satya，勝義諦），因為離開名稱來尋求事物，事物的本體是寂滅的，是無法用言語表達的。第三門中了知一實諦（Eka-satya，一真諦），因爲了知法的體性非有非無。第四門中了知緣起差別法界（Pratītyasamutpāda，緣起），因爲了知諸法的意義同一體性，互相成就。 《瑜伽師地論》說：『隨名如實知』，是指隨著前面所求的諸法名字，在其中正確地了知。了知那個名稱是為事物而建立的，作為想、作為見、作為……
【English Translation】 English version: As stated in the Yogācārabhūmi-śāstra, there are four ways to seek reality: first, seeking reality through names; second, seeking reality through things; third, seeking reality through the imputation of self-nature; and fourth, seeking reality through the imputation of differences. Among these four methods, the first two involve observing names and things separately, while the latter two involve observing them together. Therefore, the Yogācārabhūmi-śāstra says: 'Names and things, if observed separately or observed together, separate observation is names and things, combined observation is the imputation of self-nature and differences.' The so-called 'seeking through names' refers to a Bodhisattva observing according to the limits of names in order to seek reality, hence it is called 'seeking through names'. The so-called 'seeking through things' refers to observing according to things such as form in order to seek reality, hence it is called 'seeking through things'. In the latter two combined observations, the so-called 'imputation' refers to establishing names based on things, and establishing things based on names; names and things mutually impute, hence it is called 'imputation'. How does one establish things based on names? Abandoning names to seek the Dharma, the Dharma is like an illusion, neither existent nor non-existent, without a fixed characteristic that can distinguish itself. Using names to encompass the Dharma, the Dharma changes according to names, and only then are various characteristics of phenomena established. The establishment of characteristics relies on names, hence it is called 'imputation'. Furthermore, one creates various things based on names, such as creating a pot based on the name 'pot', and creating a vehicle based on the name 'vehicle'. All such things are also establishing things based on names. This imputation has substance and characteristics. Substance is called self-nature (Svabhāva), and characteristics are called differences. Observing in the Dharma imputed with self-nature in order to seek reality is called 'seeking through the imputation of self-nature'. Observing in the Dharma imputed with differences in order to seek reality is called 'seeking through the imputation of differences'. These are the four ways of seeking reality. The so-called 'four knowledges', as stated in the Yogācārabhūmi-śāstra: first, knowing reality as it is through names; second, knowing reality as it is through things; third, knowing reality as it is through the imputation of self-nature; and fourth, knowing reality as it is through the imputation of differences. In principle, a Bodhisattva fully understands all kinds of meanings in each of these paths. Discerning by characteristics, the first path only knows the conventional truth (Samvriti-satya), because knowing the names of Dharmas is established according to convention. The second path knows the ultimate truth (Paramartha-satya), because abandoning names to seek things, the essence of things is quiescent and cannot be expressed in words. The third path knows the one real truth (Eka-satya), because knowing the nature of Dharmas is neither existent nor non-existent. The fourth path knows the realm of dependent origination (Pratītyasamutpāda) and differences, because knowing that the meanings of all Dharmas are of the same essence and mutually accomplish each other. The Yogācārabhūmi-śāstra says: 'Knowing reality as it is through names' refers to correctly knowing the names of the Dharmas sought before. Knowing that the name is established for the sake of the thing, as a thought, as a view, as...
流佈。若不立名無有能知色等事者。是為隨名如實知矣。言隨事求如實知者。隨前所求色等諸事。于中正知彼事寂滅離言離言求事事常寂故。自性施設如實知者。隨前所求名事體性。于中正知。知此名事體非有無猶如幻化影響夢等。是義云何。菩薩深知諸法如幻。幻化之有有非定有。非定有故無法為有。無為有故無外無別有性可得。幻化之無無非定無。非定無故說彼幻化有法為無。有為無故有外無別有性可得。還即說彼幻化有無為非有無。有無之外無別非有非無可得。還即說此非有非無以為有無。非有無外無別有無自性可得。進退推求無一別性名一實觀。此理淵極。故論說為甚深義處。差別施設如實知者。隨前所求差別之相。于中正知論義同一性互相整合種種差別。以知諸義同一體故。論中說之為不二觀。互相整合種種別故。論中說為有色無色有性無性可見不可見等無量差別。言有色者。世諦有色。言無色者。真諦無色。言有性者。真諦有性。言無性者。世諦無性。所言可見不可見者。若對色論世諦可見。真諦叵見。若對性論真諦可見世諦叵見。知如是等無量種法名隨差別如實知矣。辨相如是(此一門竟)。
次對八妄明其對治。八妄想義前煩惱中已廣分別。一自性妄想。取諸法體。二差別妄想。取有諸法差別
之相。三者攝受積聚妄想。取有諸法和合業用。四我妄想。於前攝受積聚法中有內有外。彼內法中取立我人。五為我所妄想。於前積聚外法之中取為我所。六念妄想。於前所取我所法中取有順情可念之事。七不念妄想。於前所取我所法中取有違情不可念事。八俱相違妄想。於前所取我所法中取有中容非違順事。八妄如是。此八妄想四求四智慧為對治。治有通別。通而論之八種妄想所取法中皆有名事。別求其名名隨名求。別成其事名隨事求。名事合觀說為后二。求其體性名自性求。求其相別名差別求。通治如是。隨相分別八妄想中偏對前二。前二妄中所取之法無出名事。名事別觀說為前二。名事合觀說為后二。自性施設觀彼自性妄想所取。差別施設觀彼差別妄想所取。此二是本。但破此二餘六皆隨。故無別治。經說破竹喻。況在斯。四求既然。四知同爾。四種求知略之然矣。
四陀羅尼七門分別(釋名一 修德二 約聞思修證四義分別三 約對三昧辨其同異四 就位分別五 大小有無六 明因七)
第一釋名。四陀羅尼出地持論。陀羅尼者。是中國語此翻名持。念法不失故名為持。持別不同。一門說四。四名是何。一法陀羅尼。二義陀羅尼。三咒術陀羅尼。四忍陀羅尼。教法名法。于佛教法聞持不忘名法陀
【現代漢語翻譯】 現代漢語譯本 『之相』（現象）。第三是『攝受積聚妄想』（執取聚集的虛妄念頭），執取諸法和合的業用。第四是『我妄想』（關於自我的虛妄念頭），在前述攝受積聚的法中，區分內外，在內法中執取建立自我和他人。第五是『為我所妄想』（關於我所有的虛妄念頭），在前述積聚的外法中，執取為我所有的東西。第六是『念妄想』（關於想念的虛妄念頭），在前述執取自我和所有法的過程中，執取順應情感、值得想念的事情。第七是『不念妄想』（關於不想念的虛妄念頭），在前述執取自我和所有法的過程中，執取違背情感、不值得想念的事情。第八是『俱相違妄想』（關於既非想念也非不想念的虛妄念頭），在前述執取自我和所有法的過程中，執取中庸、既非違背也非順應的事情。這八種虛妄念頭就是這樣產生的。可以用四種『求』（探求）和四種『智』（智慧）來對治它們，對治有通途和特別之分。總的來說，八種妄想所執取的法中都有名和事。特別地，探求其名，就隨著名去探求；特別地，成就其事，就隨著事去探求。將名和事合起來觀察，就說是后二者。探求其體性，就說是『自性求』（探求自性）；探求其相的區別，就說是『差別求』（探求差別）。總的對治就是這樣。分別來看，八種妄想中，主要針對前兩種。前兩種妄想所執取的法，不出名和事。將名和事分開觀察，就說是前二者；將名和事合起來觀察，就說是后二者。『自性施設』（自性安立）是觀察自性妄想所執取的，『差別施設』（差別安立）是觀察差別妄想所執取的。這兩種是根本，只要破除了這兩種，其餘六種都會隨之消失，所以沒有特別的對治方法。經中說破竹子的比喻，更何況現在這種情況呢？四種『求』是這樣，四種『知』也是一樣。四種求知就簡單地說到這裡。 四陀羅尼七門分別（第一釋名，第二修德，第三約聞思修證四義分別，第四約對三昧辨其同異，第五就位分別，第六大小有無，第七明因） 第一釋名。四陀羅尼出自《地持論》。『陀羅尼』（Dharani）是梵語，翻譯成漢語是『持』（保持）。念法不失，所以叫做『持』。『持』的區別不同，一門說四種。四種名稱是什麼？一是『法陀羅尼』（Dharma-dharani），二是『義陀羅尼』（Artha-dharani），三是『咒術陀羅尼』（Mantra-dharani），四是『忍陀羅尼』（Ksanti-dharani）。教法叫做『法』，對於佛教的教法，聽聞並保持不忘，叫做『法陀羅尼』。
【English Translation】 English version 『Phenomena』. The third is 『grasping and accumulating false thoughts』 (the false thoughts of grasping and accumulating), grasping the combined karmic functions of all dharmas. The fourth is 『ego false thoughts』 (false thoughts about the self), in the aforementioned dharmas of grasping and accumulating, distinguishing between inner and outer, and in the inner dharmas, grasping and establishing self and others. The fifth is 『what belongs to me false thoughts』 (false thoughts about what belongs to me), in the aforementioned accumulated outer dharmas, grasping what belongs to me. The sixth is 『thinking false thoughts』 (false thoughts about thinking), in the aforementioned process of grasping self and all dharmas, grasping things that accord with emotions and are worth thinking about. The seventh is 『not thinking false thoughts』 (false thoughts about not thinking), in the aforementioned process of grasping self and all dharmas, grasping things that go against emotions and are not worth thinking about. The eighth is 『mutually contradictory false thoughts』 (false thoughts about neither thinking nor not thinking), in the aforementioned process of grasping self and all dharmas, grasping things that are neutral, neither going against nor according with emotions. These eight kinds of false thoughts are produced in this way. They can be counteracted with four kinds of 『seeking』 (exploration) and four kinds of 『wisdom』 (knowledge), and there are general and specific ways to counteract them. Generally speaking, in the dharmas grasped by the eight kinds of false thoughts, there are both name and substance. Specifically, seeking its name, one seeks according to the name; specifically, accomplishing its substance, one seeks according to the substance. Observing name and substance together, they are said to be the latter two. Seeking its essence, it is called 『seeking the self-nature』 (seeking the essence); seeking the differences in its appearance, it is called 『seeking the differences』 (seeking the differences). The general counteraction is like this. Separately, among the eight kinds of false thoughts, the main focus is on the first two. The dharmas grasped by the first two kinds of false thoughts do not go beyond name and substance. Observing name and substance separately, they are said to be the former two; observing name and substance together, they are said to be the latter two. 『Self-nature establishment』 (self-nature establishment) is observing what is grasped by self-nature false thoughts, and 『difference establishment』 (difference establishment) is observing what is grasped by difference false thoughts. These two are fundamental, and as long as these two are eliminated, the remaining six will disappear accordingly, so there is no special way to counteract them. The sutra speaks of the analogy of breaking bamboo, let alone the current situation? The four kinds of 『seeking』 are like this, and the four kinds of 『knowing』 are the same. The four kinds of seeking knowledge are briefly mentioned here. Seven Distinctions of the Four Dharanis (First, Explanation of Names; Second, Cultivation of Virtue; Third, Distinguishing the Four Meanings of Hearing, Thinking, Cultivating, and Realizing; Fourth, Distinguishing the Similarities and Differences with Samadhi; Fifth, Distinguishing by Position; Sixth, Existence or Non-existence of Large and Small; Seventh, Explaining the Cause) First, Explanation of Names. The Four Dharanis come from the Bodhisattvabhumi Sutra. 『Dharani』 is a Sanskrit word, translated into Chinese as 『持』 (chí, to hold). Holding the Dharma in mind without losing it is called 『持』 (to hold). The distinctions of 『holding』 are different, and one teaching speaks of four kinds. What are the four names? First is 『Dharma-dharani』 (法陀羅尼), second is 『Artha-dharani』 (義陀羅尼), third is 『Mantra-dharani』 (咒術陀羅尼), and fourth is 『Ksanti-dharani』 (忍陀羅尼). The teachings are called 『Dharma』, and hearing and holding the Buddhist teachings without forgetting them is called 『Dharma-dharani』.
羅尼。聞不忘故經中亦名聞陀羅尼。二諦名義。于諸法義總持不忘名義陀羅尼。菩薩依禪能起咒術為眾除患。第一神驗名咒術陀羅尼。菩薩依禪備起多用。隨用別論即有無量陀羅尼門。良以咒術傳益義多故偏論之。於法實相安住名忍。忍法不失名忍陀羅尼。忍行成時能入法界陀羅尼門成就法界陀羅尼德。如九地說。地持就本且說忍矣。名義如是(此一門竟)。
次辨修得。法陀羅尼得之云何。釋有六種。一由先世業因緣得。故龍樹言。有人先世業因緣故受生不忘。先世何業得此聞持。或因願力或曾修習聞持之力所以得之。二因現在神咒力得故。龍樹言。或復有人因神咒力故得不忘。三因藥力。有人服藥便得不忘。如諸仙等。四因現在修習力得。如龍樹說。先於一門所知法中一心憶念令心增長。次復于余相似法中繫心專念。復於一切所聞事中專心憶念皆使不忘。是為初學。初學成就三聞能持。心根轉利二聞能持。究竟成時一聞能持。成有優劣。下者于彼小法之中一聞能持。中者于彼次多法中一聞能持。上者能于廣多法中一聞能持。五因禪定得。如龍樹說。有人依禪得其不忘。解脫力故能於一切言說之中乃至一句亦不忘失。六因實慧深入法界陀羅尼門故能不忘。聞持如是。第二義持得亦有六。與聞持同。唯于義中修
【現代漢語翻譯】 現代漢語譯本 羅尼（Dharani，總持）。《聞不忘故經》中也稱作聞陀羅尼。從二諦（Two Truths，勝義諦和世俗諦）的角度來說，對於一切法義能夠總持而不忘失，就叫做義陀羅尼。菩薩依靠禪定能夠發起咒術，為眾生解除苦難，這種具有神奇效驗的叫做咒術陀羅尼。菩薩依靠禪定，能夠完備地發起多種作用，根據不同的作用來分別論述，就有無量的陀羅尼門。因為咒術的傳授和利益很多，所以特別論述它。對於法的真實相安住不動，叫做忍。對於忍的法不失壞，叫做忍陀羅尼。忍的修行成就時，能夠進入法界陀羅尼門，成就法界陀羅尼的功德，如《九地經》所說。《地持經》就其根本而說了忍。名義就是這樣（這一門結束）。
接下來辨別修得。法陀羅尼是如何獲得的呢？解釋有六種：第一種是由於前世的業因緣而獲得。所以龍樹（Nagarjuna）說，有人因為前世的業因緣，所以今生能夠受生不忘。前世做了什麼業才能獲得這種聞持呢？或者是由於願力，或者是曾經修習聞持的力量，所以才能獲得。第二種是由於現在神咒的力量而獲得。所以龍樹說，或者有人因為神咒的力量而獲得不忘。第三種是由於藥物的力量。有人服用藥物就能獲得不忘，比如諸仙等等。第四種是由於現在修習的力量而獲得。如龍樹所說，先在所知法中的一個方面，一心憶念，使心增長。然後又在其餘相似的法中，繫心專念。再在一切所聽聞的事情中，專心憶念，都使之不忘。這是初學者的做法。初學者成就了，就能做到聽三遍就能記住。心根逐漸銳利，就能做到聽兩遍就能記住。最終成就時，就能做到聽一遍就能記住。成就也有優劣之分。下等的人，對於那些小的法，聽一遍就能記住。中等的人，對於那些稍微多一些的法，聽一遍就能記住。上等的人，能夠對於廣大的法，聽一遍就能記住。第五種是由於禪定而獲得。如龍樹所說，有人依靠禪定而獲得不忘。因為解脫的力量，能夠對於一切言說，乃至一句也不會忘失。第六種是由於真實的智慧，深入法界陀羅尼門，所以能夠不忘。聞持就是這樣。第二種義持的獲得也有六種，與聞持相同，只是在義理方面進行修習。
【English Translation】 English version Dharani (Ronny): In the 'Sutra of Not Forgetting What is Heard,' it is also called Hearing Dharani. From the perspective of the Two Truths (conventional and ultimate), the ability to uphold and not forget all the meanings of the Dharma is called Meaning Dharani. Bodhisattvas, relying on meditation, can generate mantras to relieve suffering for sentient beings; this kind of miraculous efficacy is called Mantra Dharani. Bodhisattvas, relying on meditation, can fully generate many functions. Depending on the different functions, there are countless Dharani gates. Because the transmission and benefits of mantras are many, they are specifically discussed. To abide steadfastly in the true nature of the Dharma is called Patience (Ksanti). Not losing the Dharma of Patience is called Patience Dharani. When the practice of Patience is accomplished, one can enter the Dharma Realm Dharani gate and achieve the merits of the Dharma Realm Dharani, as described in the 'Nine Grounds Sutra.' The 'Ground Holding Sutra' speaks of Patience from its fundamental aspect. The meanings are as such (this section ends).
Next, we distinguish how it is attained. How is Dharma Dharani obtained? There are six explanations: First, it is obtained due to the karmic causes of past lives. Therefore, Nagarjuna (Longshu) says, 'Some people are born with the ability to not forget due to the karmic causes of past lives.' What kind of karma from past lives leads to this Hearing Retention? It is either due to the power of vows or the power of having practiced Hearing Retention in the past. Second, it is obtained due to the power of present mantras. Therefore, Nagarjuna says, 'Or some people obtain non-forgetfulness due to the power of mantras.' Third, it is due to the power of medicine. Some people take medicine and become non-forgetful, like the immortals, etc. Fourth, it is obtained due to the power of present practice. As Nagarjuna says, 'First, in one aspect of the Dharma that is known, focus the mind and increase it. Then, in other similar Dharmas, concentrate the mind. Then, in all things heard, concentrate the mind and make them all unforgettable.' This is the practice for beginners. When beginners achieve this, they can remember after hearing three times. As the root of the mind gradually sharpens, they can remember after hearing twice. When ultimately accomplished, they can remember after hearing once. There are superior and inferior levels of accomplishment. Those of the lower level can remember small Dharmas after hearing once. Those of the middle level can remember slightly more Dharmas after hearing once. Those of the upper level can remember vast Dharmas after hearing once. Fifth, it is obtained due to meditation. As Nagarjuna says, 'Some people obtain non-forgetfulness by relying on meditation.' Because of the power of liberation, they will not forget even a single sentence of all speech. Sixth, it is due to true wisdom, deeply entering the Dharma Realm Dharani gate, so one can be non-forgetful. Such is Hearing Retention. The attainment of the second, Meaning Retention, also has six aspects, the same as Hearing Retention, but with practice in the aspect of meaning.
學為異。第三咒術得有三種。一以現在修習力故能為咒術。二依禪定能為咒術。三以實智深入法界咒術法門能為咒術。第四忍持得有二種。一由先世久習力得。謂諸菩薩久修力故生。便能於一切法中不取不捨。二由現在修習力得。修之云何。如地持說。精勤不惰。托處寂靜身不遊行。口默少言不雜種食。常一坐食少睡多覺。思量如來所說之法知非有無。以其所知類通諸法皆悉善解。修得如是(此二門竟)。
次約聞思修證分別。四中初一是其聞慧。持教法故。第二義持是其思慧。第三咒術依禪而起。攝末從本是其修慧。一切禪定修慧攝故。第四忍持是其證行。證心住理說為忍故(此三門竟)。
次對三昧辨其同異。諸行同體互相集。成緣集相攝得言是同。隨相別分非無差異。異有五種。一心法分不同。三昧多用定數為體。陀羅尼門念數為主。又言是慧。二約心辨異。如龍樹說。一切三昧唯心相應。諸陀羅尼或心相應。或不相應作意念持名心相應。雖起瞋等不忘所持名不相應。相應據體言不相應。辨其勢力。如留化通心雖滅盡而有化用。三始終分異。如龍樹說。始修之時名為三昧。久習成就名陀羅尼。其猶習欲不改之時說名為性。此亦如是。四本末分異。如龍樹說。三昧是本。三昧與彼實相和合出生功德名
【現代漢語翻譯】 現代漢語譯本 學問的差別在於，第三種咒術有三種獲得方式：第一種是通過現在修習的力量而獲得咒術；第二種是依靠禪定而獲得咒術；第三種是以真實的智慧深入法界咒術法門而獲得咒術。第四種忍持（Kshanti，忍耐和堅持）有兩種獲得方式：第一種是由於前世長久修習的力量而獲得，也就是菩薩（Bodhisattva，覺悟的有情）由於長久修習的力量，出生后就能在一切法中不取不捨；第二種是由於現在修習的力量而獲得。修習的方法是怎樣的呢？如《地持經》（Bodhisattvabhumi，菩薩地）所說，精勤不懈怠，選擇寂靜的地方居住，身體不放縱，口中沉默少言，不吃雜食，經常一次坐著用餐，少睡眠多覺醒，思量如來（Tathagata，如來）所說的法，知道它既非有也非無。以他所知的道理類推貫通各種法，都能完全理解。這樣修習就能獲得忍持（Kshanti，忍耐和堅持）。（以上兩種途徑講完）
其次，從聞、思、修、證四個方面來分別。四種方法中，第一種是聞慧（Sruta-mati，聽聞佛法所生之智慧），因為能夠受持教法；第二種義持是思慧（Cinta-mati，思惟佛法所生之智慧）；第三種咒術依靠禪定而生起，這是從結果追溯到根本，因為一切禪定都包含在修慧（Bhavana-mati，修行佛法所生之智慧）之中；第四種忍持是證行（實踐證悟），因為證悟心安住于真理，所以稱為忍。（以上三種分類講完）
其次，對照三昧（Samadhi，禪定）來辨別它們的同異。各種行法同屬於一個本體，互相聚集，成就緣起聚集的相，可以總括地說它們是相同的。但如果從現象上分別，並非沒有差異。差異有五種：第一，心法（Citta-dharma，心和法的總稱）的組成不同。三昧（Samadhi，禪定）多以定為體，陀羅尼門（Dharani-mukha，總持之門）以憶念為主要作用，也有人說是慧。第二，從心（Citta，意識）的角度辨別差異。如龍樹（Nagarjuna，佛教中觀學派創始人）所說，一切三昧（Samadhi，禪定）都與心相應，而各種陀羅尼（Dharani，總持）或者與心相應，或者不與心相應。作意念持名為心相應，即使生起嗔恨等念頭，也不忘記所持的陀羅尼（Dharani，總持），這叫做不相應。相應是從本體上來說，不相應是從其勢力上辨別。如留化通（神通的一種），心雖然滅盡，但仍有化用。第三，從開始和結束來區分。如龍樹（Nagarjuna，佛教中觀學派創始人）所說，開始修習時稱為三昧（Samadhi，禪定），長久修習成就后稱為陀羅尼（Dharani，總持）。這就像習慣了某種慾望，在沒有改變的時候，就說這是他的本性。這裡也是如此。第四，從根本和末端來區分。如龍樹（Nagarjuna，佛教中觀學派創始人）所說，三昧（Samadhi，禪定）是根本，三昧（Samadhi，禪定）與實相（Tathata，事物的真實面貌）和合，出生功德，名為陀羅尼（Dharani，總持）。
【English Translation】 English version Learning differs. There are three ways to attain the third type of mantra. First, one can attain mantras through the power of present practice. Second, one can attain mantras by relying on meditative concentration (Dhyana, 禪定). Third, one can attain mantras by deeply penetrating the Dharma realm's mantra teachings with true wisdom. Fourth, forbearance (Kshanti, 忍持) has two types of attainment: first, it is attained through the power of long-term practice in previous lives. That is, Bodhisattvas (Bodhisattva, 覺悟的有情) are born with the ability to neither grasp nor abandon anything in all Dharmas due to their long-term practice. Second, it is attained through the power of present practice. How is it cultivated? As the Bodhisattvabhumi (地持經) says, be diligent and not lazy, dwell in quiet places, do not indulge the body, speak little and silently, do not eat mixed foods, always eat one meal while seated, sleep little and awaken often, contemplate the Dharma spoken by the Tathagata (如來), knowing it is neither existent nor nonexistent. By understanding this principle, one can understand all Dharmas thoroughly. Cultivating in this way leads to the attainment of forbearance (Kshanti, 忍持). (End of these two paths)
Next, distinguish based on hearing, thinking, practice, and realization. Among the four, the first is the wisdom of hearing (Sruta-mati, 聞慧), because it upholds the teachings. The second, holding to the meaning, is the wisdom of thinking (Cinta-mati, 思慧). The third, mantras arising from meditative concentration, traces back to the root, as all meditative concentrations are included in the wisdom of practice (Bhavana-mati, 修慧). The fourth, forbearance, is the practice of realization, because the mind abiding in truth is called forbearance. (End of these three classifications)
Next, compare Samadhi (三昧) to distinguish their similarities and differences. All practices share the same essence, gathering together, accomplishing the aspect of conditioned arising, and can be generally said to be the same. However, if distinguished by their phenomena, there are differences. There are five types of differences: first, the composition of mental Dharmas (Citta-dharma, 心法) differs. Samadhi (三昧) mostly uses concentration as its essence, while Dharani-mukha (陀羅尼門) primarily uses mindfulness, and some say it is wisdom. Second, distinguish differences from the perspective of the mind (Citta, 意識). As Nagarjuna (龍樹) said, all Samadhis (三昧) are in accordance with the mind, while various Dharanis (陀羅尼) may or may not be in accordance with the mind. Intentional mindfulness is called being in accordance with the mind; even if anger arises, not forgetting the Dharani (陀羅尼) held is called not being in accordance with the mind. Being in accordance is spoken from the perspective of essence, while not being in accordance distinguishes its power. Like the supernatural power of retaining transformations, even though the mind is extinguished, there are still transformations. Third, distinguish from beginning to end. As Nagarjuna (龍樹) said, at the beginning of practice it is called Samadhi (三昧), and after long practice and accomplishment it is called Dharani (陀羅尼). It is like being accustomed to a certain desire, and when it is not changed, it is said to be one's nature. It is the same here. Fourth, distinguish from root to branch. As Nagarjuna (龍樹) said, Samadhi (三昧) is the root, and when Samadhi (三昧) combines with Suchness (Tathata, 事物的真實面貌), giving rise to merit, it is called Dharani (陀羅尼).
陀羅尼。其猶瓦瓶為火燒已方堪持水。功德如是。從實相出方堪能持。五失不失異。如龍樹說。三昧轉身容有退失。陀羅尼者轉身不失。以是增上成就行故(此四門竟)。
次就位論如地持說。法義咒術度初僧祇入凈心地。所成就者必定不動最勝最妙。中間所得或因願力。或禪定力不定不住。忍陀羅尼起在解行。成在地上。若復通論種性已上亦能起之。住分如是(此五門竟)。
次明大小有無之義。通而論之小乘亦得。如阿難等聞持第一。于中別分唯在大乘。小乘中無。何故如是。如龍樹言。如小家無金不足為問。聲聞小人無大功德何足可怪。又彼論言。聲聞但求戒定慧等出離生死不求一切諸大功德。為是不修陀羅尼門。故彼論復言。聲聞之人唯求自度不欲持法授與眾生。為是不修諸陀羅尼。又聲聞人唯求早滅不欲久留住持佛法。為是不修陀羅尼矣。問曰。若言小乘無者經說阿難聞持第一。云何言無。釋言。阿難於聲聞中說有聞持。若望菩薩少故名無。如河少水名為無水。如食少鹽名為無鹽。所得少故名之為無。如小乘中說摩訶拘絺羅四無礙第一。如涅槃經說聲聞人一向不得。此亦同彼。又阿難等雖現聲聞實是菩薩故有聞持。龍樹言無據實聲聞。所以無過。有無如是(此六門竟)。
次辨其因。如
【現代漢語翻譯】 現代漢語譯本 陀羅尼（Dharani，總持之意）。它就像瓦瓶，經過火燒之後才能用來盛水。功德也是如此，從實相中產生才能真正持有。五種失去和不失去的情況是不同的，正如龍樹（Nagarjuna）所說，三昧（Samadhi，禪定）轉身可能會退失，而陀羅尼轉身則不會退失，因為它是增上成就的修行（以上是四門）。 其次從位階上來說，如《地持經》（Bodhisattvabhumi）所說，通過法義、咒術度過初僧祇劫（asamkhya kalpa，無數大劫）進入凈心地，所成就的必定不動，最為殊勝微妙。中間所得，或者因為願力，或者因為禪定力，並不確定。忍陀羅尼（ksanti-dharani）的生起在解行階段，成就於地上（菩薩地）。如果通論，種性以上的菩薩也能生起它。安住的階段是這樣的（以上是五門）。 再次說明大小有無的意義。通而言之，小乘也有陀羅尼，如阿難（Ananda）尊者是聞持第一。但如果特別區分，則唯有在大乘中才有，小乘中沒有。為什麼會這樣呢？如龍樹所說，就像小戶人家沒有黃金，不值得一提。聲聞（Sravaka）小人沒有大的功德，又有什麼可奇怪的呢？而且那部論典還說，聲聞只求戒定慧等出離生死，不求一切諸大功德，所以不修陀羅尼門。所以那部論典又說，聲聞之人只求自度，不願持有佛法授予眾生，所以不修諸陀羅尼。又聲聞之人只求早日滅度，不願長久住世護持佛法，所以不修陀羅尼。有人問：如果說小乘沒有陀羅尼，但經中說阿難聞持第一，又該怎麼解釋呢？回答說：阿難在聲聞中可以說是聞持第一，但如果與菩薩相比，就顯得很少，所以說沒有。就像河裡水少，就說沒有水。就像食物里鹽少，就說沒有鹽。所得甚少，所以稱之為無。就像小乘中說摩訶拘絺羅（Mahakusthila）四無礙第一，如《涅槃經》（Nirvana Sutra）所說，聲聞人一向不得。這裡也是同樣的道理。而且阿難等人雖然示現為聲聞，實際上是菩薩，所以有聞持。龍樹說沒有，是根據真實的聲聞來說的，所以沒有過失。有無的情況就是這樣（以上是六門）。 再次辨明其因。如
【English Translation】 English version Dharani (meaning 'total retention'). It is like an earthen pot that can only hold water after being fired. Merit is also like this; it can only be truly held if it arises from reality. The five kinds of loss and non-loss are different, as Nagarjuna said, Samadhi (meditative absorption) may regress upon turning away, but Dharani does not lose upon turning away, because it is a practice of increasing accomplishment (end of the four doors). Next, regarding the stages, as stated in the Bodhisattvabhumi Sutra, by means of Dharma teachings and mantras, one enters the Pure Mind Ground after passing through the first asamkhya kalpa (countless great eons). What is accomplished is certainly immovable, most supreme and subtle. What is obtained in between, either due to vows or the power of meditation, is uncertain and unstable. The ksanti-dharani (patience-dharani) arises in the stage of understanding and practice, and is accomplished on the grounds (of a Bodhisattva). Generally speaking, Bodhisattvas above the stage of lineage can also generate it. The stage of abiding is like this (end of the five doors). Next, explaining the meaning of great and small, existence and non-existence. Generally speaking, the Hinayana also has Dharani, such as the Venerable Ananda, who was foremost in retention. But if specifically distinguished, it exists only in the Mahayana, not in the Hinayana. Why is this so? As Nagarjuna said, it is like a small household not having gold, which is not worth mentioning. It is not surprising that Sravakas (Hearers), being lesser beings, do not have great merits. Moreover, that treatise also says that Sravakas only seek liberation from birth and death through precepts, concentration, and wisdom, and do not seek all great merits, therefore they do not cultivate the Dharani gate. Therefore, that treatise also says that Sravakas only seek self-liberation and do not wish to uphold the Dharma and impart it to sentient beings, therefore they do not cultivate the various Dharanis. Furthermore, Sravakas only seek early extinction and do not wish to remain long to uphold the Buddha-dharma, therefore they do not cultivate Dharani. Someone asks: If you say that the Hinayana does not have Dharani, but the sutras say that Ananda was foremost in retention, how do you explain that? The answer is: Ananda can be said to be foremost in retention among the Sravakas, but if compared to Bodhisattvas, it seems very little, so it is said to be non-existent. It is like a river with little water, which is said to have no water. It is like food with little salt, which is said to have no salt. What is obtained is very little, so it is called non-existent. Just as the Hinayana says that Mahakusthila was foremost in the four unobstructed knowledges, as the Nirvana Sutra says, Sravakas never attain them. This is the same principle. Moreover, although Ananda and others manifested as Sravakas, they were actually Bodhisattvas, so they had retention. Nagarjuna said there was none, based on true Sravakas, so there is no fault. The situation of existence and non-existence is like this (end of the six doors). Next, distinguishing its cause. As
地持說。具四功德。乃能得之。一不習愛慾。二不嫉彼勝。三一切所求等施無悔。四者樂法樂菩薩藏及摩德勒伽。前二離過。后二攝善。就中等施無悔攝功德因。五度皆是攝功德因。就初云施。樂法是其攝智慧因。聞思修等皆是慧因。就初以舉偏云樂法。四陀羅尼略之云爾。
四無量義八門分別(釋名辨性一 開合制立二 次第三 三緣分別四 體用分別五 修得之義六 就處分別七 大小無量差別八)
第一門中先釋其名。后辨其性。四無量者化物心也。化心不同。一門說四。謂慈悲喜捨。愛憐名慈。惻愴曰悲。慶悅名喜。亡懷名舍。心無存著。故曰亡懷。經中名此以為無量。亦云四等。緣于無量諸眾生起故名無量。等緣一切故複名等。名義如是。體性云何。于中略以四義分別。一就心體分別。二就心法分別。三就有漏無漏分別。四常無常分別。言心體者心有三種。一者事識謂六識心。二者妄識謂七識心。三者真識。凡夫二乘所修無量事識為體。就事識中意識為體。菩薩始修事識為體。次修轉深妄識為體。見生唯妄念為妄纏。起憐愍心究竟終成真識為體。真為體故無相無緣等虛空界(此一門竟)。
次就心法辨其體性。法謂一切想受行等諸心心法。依如毗曇慈悲二行是無瞋性。喜者是其喜受自性
【現代漢語翻譯】 現代漢語譯本： 《地持經》說，具備四種功德，才能獲得（四無量心）。一是遠離愛慾，二是不嫉妒他人勝過自己，三是對一切所求都平等佈施，沒有後悔，四是喜愛佛法，喜愛菩薩藏和《摩德勒伽》（Matrka，論母，即解釋佛經的論書）。前兩種是遠離過失，后兩種是攝取善法。其中，平等佈施沒有後悔是攝取功德之因。佈施等五度都是攝取功德之因。就最初來說是佈施。喜愛佛法是攝取智慧之因。聽聞、思考、修習等都是智慧之因。就最初來說，偏重於喜愛佛法。四陀羅尼（Dharani，總持，以簡短的語句總攝佛法要義）在此省略。
四無量義八門分別：（一、解釋名稱辨別體性；二、開合制立；三、次第；四、三緣分別；五、體用分別；六、修得之義；七、就處分別；八、大小無量差別）
第一門中，先解釋名稱，后辨別體性。四無量，是教化眾生的心。教化之心不同，一門中說四種，即慈、悲、喜、舍。愛憐叫做慈，惻隱悲傷叫做悲，慶幸喜悅叫做喜，忘懷一切叫做舍。心中沒有執著，所以叫做忘懷。經典中稱此為無量，也叫做四等。因為緣于無量諸眾生而生起，所以叫做無量。平等地緣於一切眾生，所以又叫做等。名稱和含義就是這樣。體性是什麼呢？其中略以四種意義來分別：一、就心體分別；二、就心法分別；三、就有漏無漏分別；四、常與無常分別。說到心體，心有三種：一是事識，即六識心；二是妄識，即七識心；三是真識。凡夫和二乘所修的無量心以事識為體。就事識中，以意識為體。菩薩開始修行時以事識為體，逐漸深入修行則以妄識為體。見生時唯有妄念作為妄纏，生起憐憫之心最終成就以真識為體。因為真識為體，所以無相無緣等同虛空界（第一門結束）。
其次就心法辨別其體性。法是指一切想、受、行等諸心心法。依照《毗曇》（Abhidhamma，阿毗達摩，佛教論藏），慈悲二行是無瞋的性質。喜是喜悅的感受自性。
【English Translation】 English version: The Dizhi Sutra states that one can attain (the Four Immeasurables) by possessing four merits: first, abstaining from love and desire; second, not being jealous of others' superiority; third, giving equally to all who ask, without regret; and fourth, delighting in the Dharma, delighting in the Bodhisattva-pitaka and the Matrka (commentaries explaining the sutras). The first two are about avoiding faults, and the latter two are about embracing goodness. Among them, equal giving without regret is the cause of accumulating merit. The five paramitas (perfections), such as giving, are all causes of accumulating merit. Initially, it refers to giving. Delighting in the Dharma is the cause of accumulating wisdom. Hearing, thinking, and practicing are all causes of wisdom. Initially, it emphasizes delighting in the Dharma. The four dharanis (mantras summarizing the essence of the Dharma) are omitted here.
Eight Aspects of Differentiating the Four Immeasurables: (1. Explaining the Names and Distinguishing the Nature; 2. Opening and Closing Establishment; 3. Sequence; 4. Differentiating the Three Conditions; 5. Differentiating the Essence and Function; 6. The Meaning of Cultivation and Attainment; 7. Differentiating by Location; 8. Differences in Greatness and Immeasurability)
In the first aspect, first explain the names, then distinguish the nature. The Four Immeasurables are the mind of transforming beings. The minds of transformation are different, and one aspect speaks of four, namely, loving-kindness (Metta), compassion (Karuna), sympathetic joy (Mudita), and equanimity (Upekkha). Loving and cherishing is called loving-kindness. Feeling sorrow and distress is called compassion. Rejoicing and delighting is called sympathetic joy. Abandoning all attachments is called equanimity. The mind has no clinging, so it is called abandoning all attachments. The sutras call this immeasurable, and also call it the Four Equals. Because it arises in relation to immeasurable beings, it is called immeasurable. Because it equally relates to all beings, it is also called equal. The names and meanings are like this. What is the nature? Among them, briefly differentiate with four meanings: 1. Differentiating based on the mind-essence; 2. Differentiating based on the mind-dharmas; 3. Differentiating based on the defiled and undefiled; 4. Differentiating between permanence and impermanence. Speaking of the mind-essence, there are three kinds of mind: first, the active consciousness, which is the six consciousnesses; second, the deluded consciousness, which is the seventh consciousness; and third, the true consciousness. The immeasurable mind cultivated by ordinary people and Sravakas (Disciples of Buddha) takes the active consciousness as its essence. Within the active consciousness, the mind consciousness is the essence. When Bodhisattvas begin to cultivate, they take the active consciousness as the essence; as they cultivate more deeply, they take the deluded consciousness as the essence. When seeing arises, only deluded thoughts act as deluded entanglements; giving rise to compassion ultimately achieves taking the true consciousness as the essence. Because the true consciousness is the essence, it is without characteristics, without conditions, and equal to the realm of empty space (This first aspect ends).
Next, differentiate the nature based on the mind-dharmas. Dharmas refer to all mental factors such as thought, feeling, and volition. According to the Abhidhamma, the practices of loving-kindness and compassion are of the nature of non-anger. Sympathetic joy is the self-nature of joyful feeling.
。舍者是其無貪善性。對治淫貪。故雜心言。舍治淫貪。此言淫者。父母親戚共相憐愛尋續不斷說之為淫。如世俗中多日連風名曰淫風。多時連雨說為淫雨。此亦如是。親情不斷說之為淫。不同世人奸逸名淫。以于親所偏愛不斷故舍治之。問曰。舍心通舍一切貪瞋癡等。何故偏說為無貪性。釋言。修時最後于親舍離貪著。故就終成就說為無貪。理實通舍貪瞋癡等。成實法中四無量心用慧為體。故彼論言。四無量心體性是慧。蓋乃從其根本為言。由慧分別四種生異而行四等。故名為慧。又慧分別怨親等別而行四等。故名為慧。大乘法中四無量心有大有小。真行是大。妄修是小。小同毗曇。故涅槃中說慈與悲同無瞋性。大無量心體皆是慧。故地論中說為大慈大悲智慧。雜心亦云。大悲是慧。由慧證實。法門之力自然能益一切眾生說為慈等。是故就本說為智慧。隨用論之與小相似。若言諸行同體相成。一一門中備具法界一切行德(此二門竟)。
次就有漏無漏分別。毗曇法中四無量心一向有漏。眾生緣故。成實法中義釋不定。若言觀空斷于漏故名為無漏。四無量心齊是有漏。非是觀空斷結心故。若言所行不生漏故名無漏者。四無量心通漏無漏。凡夫所行一向有漏取性心中修此行故。學人所起或漏無漏。未斷結處名為有
【現代漢語翻譯】 現代漢語譯本：『舍』指的是沒有貪婪的善良本性，用來對治淫慾和貪婪。因此，《雜心論》中說，『舍』能對治淫貪。這裡所說的『淫』，指的是父母親戚之間互相憐愛，情意綿延不斷的狀態，所以稱之為『淫』。就像世俗中連續多日颳風被稱為『淫風』，連續多日下雨被稱為『淫雨』一樣。這裡也是如此，親情綿延不斷被稱為『淫』，這和世俗之人所說的奸邪放蕩的『淫』不同。因為對於親人的偏愛沒有止境，所以要用『舍』來對治它。有人問：『舍心』可以捨棄一切貪嗔癡等煩惱，為什麼偏偏說是沒有貪婪的本性呢？回答說：在修行的時候，最終要捨棄對於親人的貪戀執著，所以就最終成就來說，稱之為沒有貪婪。實際上，『舍』可以捨棄貪嗔癡等一切煩惱。《成實論》中認為，四無量心以智慧為本體。所以該論中說，四無量心的體性是智慧。這大概是從根本上來說的，因為通過智慧來分辨四種不同的眾生，從而施行四種平等的慈悲喜捨。所以稱之為智慧。又因為智慧能夠分辨怨親等差別，從而施行四種平等心，所以稱之為智慧。在大乘佛法中，四無量心有大有小。真正的修行是大，虛妄的修行是小。小乘的四無量心與毗曇宗相同。所以在《涅槃經》中說，慈悲與沒有嗔恨的本性相同。大乘的無量心，其本體都是智慧。所以《地論》中說，是大慈大悲智慧。《雜心論》也說，大悲就是智慧。通過智慧來證實，法門的力量自然能夠利益一切眾生，所以稱之為慈等。因此，從根本上來說，是智慧。從作用上來說，與小乘相似。如果說諸行同體相成，那麼每一個法門中都具備法界一切的功德（以上是兩種不同的解釋）。 接下來從有漏和無漏的角度來分別。在毗曇宗中，四無量心一概是有漏的，因為是緣于眾生的。在《成實論》中，對此的解釋不確定。如果說觀空能夠斷除煩惱，所以稱為無漏，那麼四無量心都是有漏的，因為不是觀空斷結的心。如果說所行持的善行不產生煩惱，所以稱為無漏，那麼四無量心既可以是有漏的，也可以是無漏的。凡夫所行持的四無量心一概是有漏的，因為是在執取自性的心中修習這種善行。學人所生起的四無量心，既可以是有漏的，也可以是無漏的。在沒有斷除煩惱的地方，就稱為有
【English Translation】 English version: 『Giving』 (舍, she) refers to the virtuous nature of non-greed, used to counteract lust and greed. Therefore, the Zaxinlun (雜心論) says that 『giving』 can cure lust and greed. The 『lust』 (淫, yin) mentioned here refers to the state of mutual love and continuous affection between parents and relatives, hence it is called 『lust』. Just as in the secular world, continuous days of wind are called 『excessive wind』 (淫風, yin feng), and continuous days of rain are called 『excessive rain』 (淫雨, yin yu), it is the same here. Continuous affection is called 『lust』, which is different from the 『lust』 of adultery and debauchery as spoken of by worldly people. Because there is no end to the excessive love for relatives, 『giving』 is used to counteract it. Someone asks: 『The mind of giving』 can abandon all afflictions such as greed, hatred, and delusion, so why is it specifically said to be the nature of non-greed? The answer is: During practice, one must ultimately abandon the attachment to relatives, so in terms of final accomplishment, it is called non-greed. In reality, 『giving』 can abandon all afflictions such as greed, hatred, and delusion. In the Chengshilun (成實論), the Four Immeasurables (四無量心, si wu liang xin) are considered to have wisdom as their essence. Therefore, the treatise says that the nature of the Four Immeasurables is wisdom. This is probably from the root, because wisdom is used to distinguish the four different types of beings, thereby practicing the four kinds of equanimity, compassion, joy, and giving. Therefore, it is called wisdom. Furthermore, because wisdom can distinguish between enemies and relatives, thereby practicing the four kinds of equanimity, it is called wisdom. In Mahayana Buddhism, the Four Immeasurables are large and small. True practice is large, and false practice is small. The small vehicle's Four Immeasurables are the same as the Sarvastivada school. Therefore, the Nirvana Sutra (涅槃經, Nirvana Jing) says that loving-kindness and compassion are the same as the nature of non-anger. The essence of the great immeasurable mind is all wisdom. Therefore, the Dilun (地論) says that it is great loving-kindness, great compassion, and wisdom. The Zaxinlun also says that great compassion is wisdom. Through wisdom to verify, the power of the Dharma naturally benefits all sentient beings, so it is called loving-kindness, etc. Therefore, from the root, it is wisdom. In terms of function, it is similar to the small vehicle. If it is said that all practices are interdependent and mutually supportive, then each Dharma gate possesses all the merits of the entire Dharma realm (the above are two different explanations). Next, we distinguish from the perspective of defiled (有漏, you lou) and undefiled (無漏, wu lou). In the Sarvastivada school, the Four Immeasurables are all defiled, because they are based on sentient beings. In the Chengshilun, the explanation for this is uncertain. If it is said that contemplating emptiness can cut off afflictions, so it is called undefiled, then the Four Immeasurables are all defiled, because it is not the mind of contemplating emptiness to cut off fetters. If it is said that the good deeds performed do not produce afflictions, so it is called undefiled, then the Four Immeasurables can be both defiled and undefiled. The Four Immeasurables practiced by ordinary people are all defiled, because they are practiced in the mind that grasps self-nature. The Four Immeasurables that arise in a learner can be both defiled and undefiled. Where afflictions have not been cut off, it is called
漏。斷處無漏。無學所起一向無漏。名用心中起此行故。大乘法中隱顯互論。小無量心一向有漏。大無量心一向無漏。證真成故。隨義通論大小皆有漏無漏義。小無量中眾生緣者。是其有漏。法緣無緣是其無漏。大無量中眾生緣者。用隨世轉相似漏故名之為漏。與經中說功德莊嚴有為有漏其義相似。法緣無緣德體寂滅。說為無漏(此三門竟)。
次就有常無常分別。小無量心一向無常。大無量心一向是常。大中義分用隨世變名為無常。與經中說功德莊嚴有常非常其義相似。德體不變名之為常。故經中說慈即佛性常樂我凈。悲喜舍心類亦同爾。
第二明其開合制立。先辨開合後明制立。開合不定。總之為一。如地持說。一切無量名為大悲。成就此者名哀愍菩薩。如四無量俱能拔苦。故通名悲。蓋乃且據一門言耳。若以慈門統攝諸行亦皆成慈。喜舍亦爾。諸行同體互相成故。或分為二。二有兩門。一對治說二。慈之與悲對治見行。以見行者多瞋恚故。喜之與舍對治愛行。以愛行者多嫉妒故。二化益分二。如地持說。前三無量名樂想攝。后一舍行名安想攝。通即義齊。隱顯互彰。故為此判。等是隱顯。何故前三偏名樂想舍名安想。釋言。慈心能與物樂。悲喜佐助。故前三種通名樂想。云何佐助。悲拔物苦遣其樂
【現代漢語翻譯】 現代漢語譯本： 漏。斷除煩惱之處就沒有漏。無學（已經達到最高修行階段的人）所生起的行為完全沒有漏。這是因為在運用心中生起這種行為的緣故。在大乘佛法中，隱和顯相互討論。小乘的無量心完全是有漏的。大乘的無量心完全是無漏的，因為已經證得真如而成就。根據意義來通盤討論，大小乘都有有漏和無漏的含義。小乘無量心中，以眾生為緣的是有漏的，以法為緣和無緣的是無漏的。大乘無量心中，以眾生為緣的，因為其作用隨著世間流轉，類似於有漏，所以稱之為漏，與經中所說的功德莊嚴是有為有漏的意義相似。以法為緣和無緣的，其功德本體寂靜，所以說是無漏的（以上是關於有漏無漏的三種解釋）。
其次，就常與無常進行分別。小乘的無量心完全是無常的。大乘的無量心完全是常的。大乘的意義在於，其作用隨著世間變化而稱為無常，與經中所說的功德莊嚴是有常非常的意義相似。功德的本體不變，稱之為常。所以經中說，慈就是佛性，是常樂我凈。悲、喜、舍心也與此類似。
第二，說明其開合和制立。先辨別開合，后說明制立。開合是不定的，總的來說是一個。如《地持經》所說，一切無量都稱為大悲。成就這種無量心的人，稱為哀愍菩薩。如四無量心都能拔除痛苦，所以都通稱為悲。這大概只是根據一個方面來說的。如果以慈門統攝各種修行，也都能成為慈。喜和舍也是這樣。各種修行同體，互相成就。或者分為二。分為二有兩種情況。一對治來說二。慈與悲對治見行（知見和行為），因為有知見和行為的人多有嗔恚的緣故。喜與舍對治愛行，因為有愛行的人多有嫉妒的緣故。二從化益來分二。如《地持經》所說，前三個無量心屬於樂想所攝，后一個舍行屬於安想所攝。通盤來說意義一致，隱和顯相互彰顯，所以這樣判別。都是隱顯，為什麼前三個偏稱為樂想，舍偏稱為安想？解釋說，慈心能夠給予眾生快樂，悲和喜輔助它。所以前三種都通稱為樂想。如何輔助呢？悲拔除眾生的痛苦，遣除他們的快樂。
【English Translation】 English version: Leakage. Where afflictions are severed, there is no leakage. Actions arising from the No-Learner (one who has reached the highest stage of practice) are entirely without leakage, because these actions arise from the application of the mind. In Mahayana Buddhism, the hidden and manifest are discussed mutually. The Lesser Immeasurable Mind is entirely with leakage. The Greater Immeasurable Mind is entirely without leakage, because it is achieved through the realization of Suchness. Generally speaking, both Lesser and Greater have meanings of with and without leakage. In the Lesser Immeasurable Mind, that which takes sentient beings as its object is with leakage; that which takes Dharma as its object or has no object is without leakage. In the Greater Immeasurable Mind, that which takes sentient beings as its object is called leakage because its function follows the transience of the world, similar to the meaning of meritorious adornments being conditioned and with leakage as described in the sutras. That which takes Dharma as its object or has no object, its virtuous essence is tranquil, and is said to be without leakage (This concludes the three explanations of leakage).
Next, a distinction is made between permanence and impermanence. The Lesser Immeasurable Mind is entirely impermanent. The Greater Immeasurable Mind is entirely permanent. The meaning of the Greater is that its function changes with the world and is called impermanent, similar to the meaning of meritorious adornments being permanent and impermanent as described in the sutras. The essence of merit remains unchanged and is called permanent. Therefore, the sutras say that loving-kindness is the Buddha-nature, which is permanent, blissful, self, and pure. Compassion, joy, and equanimity are similar.
Second, explaining its opening and closing, and establishment. First, distinguish the opening and closing, then explain the establishment. The opening and closing are not fixed; in general, it is one. As the Bodhisattvabhumi Sutra says, all immeasurables are called Great Compassion. One who achieves this is called the Compassionate Bodhisattva. As the Four Immeasurables can all remove suffering, they are all generally called compassion. This is probably just based on one aspect. If all practices are unified under the gate of loving-kindness, they can all become loving-kindness. Joy and equanimity are also like this. All practices are of the same essence and mutually accomplish each other. Or it can be divided into two. There are two situations for dividing into two. One is to speak of two in terms of antidotes. Loving-kindness and compassion are antidotes to views and actions, because those with views and actions often have anger. Joy and equanimity are antidotes to attachment, because those with attachment often have jealousy. Two is to divide into two from the perspective of transformation and benefit. As the Bodhisattvabhumi Sutra says, the first three immeasurables are included in the perception of joy, and the last practice of equanimity is included in the perception of peace. Generally speaking, the meanings are consistent, and the hidden and manifest mutually reveal each other, so this judgment is made. They are all hidden and manifest, so why are the first three specifically called the perception of joy, and equanimity specifically called the perception of peace? The explanation is that the mind of loving-kindness can give happiness to beings, and compassion and joy assist it. Therefore, the first three are all generally called the perception of joy. How do they assist? Compassion removes the suffering of beings, eliminating their happiness.
障。喜離嫉妒能與勝樂。故曰佐助。后一舍心去怨離親齊與善法令離危怖。故曰安想。又復前三是其有行。有行事益適情名樂。舍是空行。空理教授永絕危怖。故曰安想。或分為三。三如上辨。慈悲二行是無瞋性合為之一。喜以為二。舍以為三。或分為四。謂慈悲喜捨。無瞋中離重名慈。除輕曰悲。故分四矣。或分為五。如地持說。所謂五種凈心說法。一者慈心於怨不瞋。二者安心於惡欲善。三哀愍心於苦欲拔。四不自讚毀他。除嫉行喜。五不著名利。離貪行舍。五中初一是慈無量。次二是悲。次一是喜。后一是舍。地論之中亦同此說。或分為六。如地經說。一慈。二安。此如前釋。三憐愍心。于貧憶念。四者樂心。于苦欲益。五利潤心。於樂放逸欲令住善。六攝饒益心。于善懈退欲令堅住。此六猶是慈悲差別。慈樂二心是慈無量。余皆是悲。或分為八。如地經說。一安隱心。二者樂心。三者慈心。此同前釋。四者悲心。于苦欲拔。五憐愍心。樂放逸者愍其當苦。六利潤心。外道眾生欲令住正。七守護心。同法眾生守令不退。八者我心。于大乘中已發願者視之如己。此八亦是慈悲差別。樂心慈心守護我心慈中差別。餘者皆是悲行差別。隨義廣分。數別難窮。今據一門且論四種。開合如是(此一門竟)。
次辨制
【現代漢語翻譯】 現代漢語譯本 障。喜舍離嫉妒，能夠給予殊勝的快樂。所以叫做『佐助』（輔助幫助）。之後，以舍心去除怨恨，遠離親疏的分別，使一切平等，遵循善良的法令，遠離危難和恐怖。所以叫做『安想』（安穩的思念）。又，前面的三種是屬於『有行』（有作為的修行）。有作為的修行，使事情有益，使心情適悅，名為快樂。舍是『空行』（無為的修行）。以空性的道理教授，永遠斷絕危難和恐怖。所以叫做『安想』。或者分為三種，這三種如上文所辨析。慈悲兩種修行是無瞋的性質，合二為一。喜作為第二種。舍作為第三種。或者分為四種，即慈、悲、喜、舍。在無瞋之中，去除較重的瞋恚名為慈，去除較輕的瞋恚叫做悲。所以分為四種。或者分為五種，如《地持經》（Bodhisattvabhūmi Sūtra）所說。即五種清凈心說法：第一是慈心，對於怨恨不生瞋恚。第二是安心，對於惡欲求善。第三是哀愍心，對於痛苦想要拔除。第四是不自我讚揚譭謗他人，去除嫉妒而行喜。第五是不貪著名利，遠離貪婪而行舍。五種之中，第一種是慈無量。第二、三種是悲。第四種是喜。第五種是舍。《地論》（Daśabhūmika Sūtra）之中也同樣這樣說。或者分為六種，如《地經》（possibly refers to Daśabhūmika Sūtra）所說。一是慈，二是安，這兩種如前文解釋。三是憐愍心，對於貧困者憶念。四是樂心，對於受苦者想要利益。五是利潤心，對於快樂放逸者想要令其安住于善。六是攝饒益心，對於行善懈怠退轉者想要令其堅定安住。這六種仍然是慈悲的差別。慈和樂兩種心是慈無量。其餘都是悲。或者分為八種，如《地經》（possibly refers to Daśabhūmika Sūtra）所說。一是安隱心，二是樂心，三是慈心，這三種同前文解釋。四是悲心，對於痛苦想要拔除。五是憐愍心，對於快樂放逸者憐憫他們將來的痛苦。六是利潤心，對外道眾生想要令其安住于正道。七是守護心，對同修的眾生守護令其不退轉。八是我心，對於在大乘中已經發愿的人視之如己。這八種也是慈悲的差別。樂心、慈心、守護心是我心中所包含的差別。其餘都是悲行所包含的差別。隨著意義的廣泛區分，數量的差別難以窮盡。現在根據一個方面且論述四種。開合就是這樣（這一個方面結束）。 接下來辨析制定。
【English Translation】 English version Obstruction. Joyfully relinquishing jealousy enables the giving of supreme bliss. Therefore, it is called 'Assistance' (佐助, Zuǒzhù - assisting and helping). Subsequently, with a heart of equanimity, one removes resentment, abandons discrimination between relatives and strangers, makes all equal, follows virtuous laws, and stays away from danger and fear. Therefore, it is called 'Peaceful Contemplation' (安想, Ānxiǎng - peaceful thoughts). Furthermore, the first three are 'Active Practices' (有行, Yǒuxíng - practices with effort). Active practices benefit affairs and please the mind, which is called joy. Equanimity is 'Empty Practice' (空行, Kōngxíng - practice of emptiness). Teaching the principle of emptiness eternally cuts off danger and fear. Therefore, it is called 'Peaceful Contemplation'. Alternatively, they are divided into three, as analyzed above. The two practices of loving-kindness and compassion are the nature of non-anger, combined into one. Joy is the second. Equanimity is the third. Or, they are divided into four, namely loving-kindness, compassion, joy, and equanimity. Within non-anger, removing heavier anger is called loving-kindness, and removing lighter anger is called compassion. Therefore, they are divided into four. Or, they are divided into five, as described in the Bodhisattvabhūmi Sūtra (地持經, Dìchí jīng). These are the five kinds of pure-minded teachings: first, loving-kindness, not being angry with enemies; second, peaceful mind, desiring good for evil; third, compassionate mind, wanting to remove suffering; fourth, not praising oneself and disparaging others, eliminating jealousy and practicing joy; fifth, not being attached to fame and gain, abandoning greed and practicing equanimity. Among the five, the first is immeasurable loving-kindness. The second and third are compassion. The fourth is joy. The fifth is equanimity. The Daśabhūmika Sūtra (地論, Dìlùn) also says the same. Or, they are divided into six, as described in the Earth Sutra (地經, Dì jīng - possibly refers to Daśabhūmika Sūtra). First is loving-kindness; second is peace, as explained before. Third is a compassionate mind, remembering the poor. Fourth is a joyful mind, wanting to benefit those who suffer. Fifth is a profitable mind, wanting to keep those who are happy and indulgent in goodness. Sixth is a gathering and benefiting mind, wanting to make those who are lazy and regressing in goodness firm and abiding. These six are still differentiations of loving-kindness and compassion. The minds of loving-kindness and joy are immeasurable loving-kindness. The rest are all compassion. Or, they are divided into eight, as described in the Earth Sutra (地經, Dì jīng - possibly refers to Daśabhūmika Sūtra). First is a peaceful mind; second is a joyful mind; third is a loving-kindness mind, the same as explained before. Fourth is a compassionate mind, wanting to remove suffering. Fifth is a pitying mind, pitying those who are happy and indulgent for their future suffering. Sixth is a profitable mind, wanting to keep non-Buddhist beings on the right path. Seventh is a guarding mind, guarding fellow practitioners so that they do not regress. Eighth is a 'me' mind, regarding those who have already made vows in the Mahayana as oneself. These eight are also differentiations of loving-kindness and compassion. The minds of joy, loving-kindness, and guarding are differentiations contained within loving-kindness. The rest are all differentiations contained within the practice of compassion. According to the broad differentiation of meaning, the differences in number are difficult to exhaust. Now, according to one aspect, let's discuss the four. The opening and closing are like this (this one aspect ends).
立。以何義故說四無量不增不減。釋有七義。一體性不同。二功能有異。三緣境有別。四治患不等。五行時有殊。六得果有異。七相資義別。體性別者。愛念是慈。哀傷是悲。慶悅是喜。等心是舍。舍行不同。泛釋有七。一心平等。名之為舍。二舍怨親故名為舍。三舍一切貪瞋癡等。因之為舍。四舍放眾生故名為舍。五得空平等舍離眾相。稱之為舍。六自捨己樂施與眾生。名之為舍。如涅槃說。七化眾生舍離悕求故名為舍。如維摩說。故彼經云。有所福祐無所悕望名為舍矣。今初門中心等曰舍(此一門竟)。
功能別者。慈能與樂。悲能拔苦。喜能慶物。舍能齊益怨親等故(此二門竟)。
對境別者。慈心多緣無樂眾生。悲心多緣有苦眾生。喜心多緣得樂眾生。舍緣究竟解脫眾生。以彼究竟得解脫故心即放舍。又舍多緣怨親及中三品眾生。舍此等故。以斯境別故分四種。故涅槃云。器若有慈即不得有悲喜舍心。余亦如是。故立四種(此三門竟)。
對患別者。如涅槃說。慈息貪慾。悲止瞋恚。經中亦云。悲止害覺喜除嫉妒。經中亦云。喜除不樂。以嫉妒故見他得利心不喜樂。故喜治之。舍除一切貪恚癡等。問曰。前說慈無瞋性。今云何說慈息貪慾。釋言。不違。若貪五欲由惜資財便瞋眾生不能與樂
【現代漢語翻譯】 現代漢語譯本： 立。以什麼意義來說四無量心不增不減？解釋有七個方面：一體性不同，二功能有差異，三緣取的境界有差別，四對治的疾患不相同，五修行的時機有差別，六得到的果報有差異，七互相資助的意義有差別。體性差別在於：愛念是慈（Maitrī），哀傷是悲（Karuṇā），慶悅是喜（Muditā），等心是舍（Upekṣā）。舍的修行方式不同，泛泛地解釋有七種：一是心平等，名為舍；二是捨棄怨親的分別，所以名為舍；三是捨棄一切貪（Lobha）、瞋（Dveṣa）、癡（Moha）等煩惱的因，因此稱為舍；四是捨棄、放下眾生，所以名為舍；五是證得空性平等，舍離一切相，稱之為舍；六是自己捨棄快樂施與眾生，名為舍，如《涅槃經》（Nirvāṇa Sūtra）所說；七是教化眾生舍離希求，所以名為舍，如《維摩經》（Vimalakīrti Sūtra）所說。所以該經說：『有所福祐，無所希望，名為舍。』現在最初的門中，心平等叫做舍（這一個方面結束）。
功能上的差別在於：慈能給予快樂，悲能拔除痛苦，喜能慶賀他人的喜樂，舍能平等利益怨親等（這二個方面結束）。
對境上的差別在於：慈心多緣沒有快樂的眾生，悲心多緣有痛苦的眾生，喜心多緣得到快樂的眾生，舍心緣究竟解脫的眾生，因為他們究竟得到了解脫，心就放下了。又，舍多緣怨親以及中間的三品眾生，捨棄對這些眾生的分別。因為這些境界的差別，所以分為四種。所以《涅槃經》（Nirvāṇa Sūtra）說：『器若有慈，即不得有悲喜舍心，其餘也是這樣。』所以設立四種（這三個方面結束）。
對治的疾患不同。如《涅槃經》（Nirvāṇa Sūtra）所說，慈能止息貪慾（Lobha），悲能止息瞋恚（Dveṣa）。經中也說：悲能止息害覺，喜能去除嫉妒。經中也說：喜能去除不快樂，因為嫉妒的緣故，見到他人得到利益，心中不喜悅，所以用喜來對治它。舍能去除一切貪（Lobha）、瞋（Dveṣa）、癡（Moha）等煩惱。問：前面說慈沒有瞋恚的性質，現在為什麼說慈能止息貪慾？解釋說：不矛盾。如果貪著五欲，因為吝惜資財，就會對眾生生起瞋恚，不能給予快樂。
【English Translation】 English version: Established. In what sense is it said that the Four Immeasurables neither increase nor decrease? There are seven aspects to the explanation: first, their intrinsic nature is different; second, their functions differ; third, the objects they focus on are distinct; fourth, the afflictions they counteract are not the same; fifth, the times for their practice vary; sixth, the fruits they yield are different; and seventh, the meanings of their mutual support are distinct. The difference in intrinsic nature lies in that loving-kindness is Maitrī (慈), sorrow is Karuṇā (悲), rejoicing is Muditā (喜), and equanimity is Upekṣā (舍). The ways of practicing Upekṣā (舍) are different, and there are seven general explanations: first, a mind of equality is called Upekṣā (舍); second, abandoning the distinction between enemies and loved ones is called Upekṣā (舍); third, abandoning all greed (Lobha), hatred (Dveṣa), delusion (Moha), etc., is called Upekṣā (舍); fourth, abandoning and letting go of sentient beings is called Upekṣā (舍); fifth, attaining emptiness and equality, abandoning all characteristics, is called Upekṣā (舍); sixth, abandoning one's own happiness to give to sentient beings is called Upekṣā (舍), as stated in the Nirvāṇa Sūtra (涅槃經); seventh, teaching sentient beings to abandon desires is called Upekṣā (舍), as stated in the Vimalakīrti Sūtra (維摩經). Therefore, that sutra says: 'Having blessedness without any expectation is called Upekṣā (舍).' Now, in the initial aspect, a mind of equality is called Upekṣā (舍) (this first aspect ends).
The difference in function lies in that Maitrī (慈) can give happiness, Karuṇā (悲) can remove suffering, Muditā (喜) can rejoice in the happiness of others, and Upekṣā (舍) can equally benefit enemies and loved ones, etc. (these two aspects end).
The difference in the objects they focus on lies in that Maitrī (慈) mostly focuses on sentient beings without happiness, Karuṇā (悲) mostly focuses on sentient beings with suffering, Muditā (喜) mostly focuses on sentient beings who have attained happiness, and Upekṣā (舍) focuses on sentient beings who have attained ultimate liberation, because they have ultimately attained liberation, the mind lets go. Also, Upekṣā (舍) mostly focuses on enemies, loved ones, and the intermediate three types of sentient beings, abandoning the distinctions towards these sentient beings. Because of these differences in objects, they are divided into four types. Therefore, the Nirvāṇa Sūtra (涅槃經) says: 'If a vessel has Maitrī (慈), it cannot have Karuṇā (悲), Muditā (喜), and Upekṣā (舍); the rest are also like this.' Therefore, four types are established (these three aspects end).
The afflictions they counteract are different. As the Nirvāṇa Sūtra (涅槃經) says, Maitrī (慈) can extinguish greed (Lobha), and Karuṇā (悲) can stop hatred (Dveṣa). The sutra also says: Karuṇā (悲) can stop harmful thoughts, and Muditā (喜) can remove jealousy. The sutra also says: Muditā (喜) can remove unhappiness, because due to jealousy, seeing others gain benefits, the mind is not happy, so Muditā (喜) is used to counteract it. Upekṣā (舍) can remove all greed (Lobha), hatred (Dveṣa), delusion (Moha), etc. Question: Earlier it was said that Maitrī (慈) has no nature of hatred, so why is it now said that Maitrī (慈) can extinguish greed? Explanation: There is no contradiction. If one is greedy for the five desires, because one is stingy with wealth, one will generate hatred towards sentient beings and be unable to give happiness.
。由息貪故於他不瞋能與其樂。是故慈心性雖不瞋能息貪慾(此四門竟)。
行時別者。如涅槃說。以行分別故應立四。何者行別。修慈之時不得修余。余時亦爾。是為行別。以是別故建立四種(此五門竟)。
得果別者。如經中說。修慈極遠生遍凈。處遍凈是其第三禪天。修悲極遠生於空處。修喜極遠生於識處。修舍極遠生無所有。此義難解。若依毗曇喜無量心在初二禪。修之極遠得二禪報。餘三無量遍在四禪。修之齊得四禪之果。成實大乘四無量心具依八禪。修之齊得八禪之報。如來何故說修慈心極生遍凈乃至修捨生無所有。毗曇釋云。此非無量。是八禪定。世尊假作無量名說。何故假說。慈與物樂還得樂果。遍凈天中樂報最勝相順慈果。故說彼因為慈無量。悲拔物苦得無苦報。空處地中離色惱礙相順悲果。故說彼因為悲無量。喜心慶物得多喜報。識處地中舍外空緣。多識適意相順喜果。故說彼因為喜無量。舍心平等得寂靜報。無所有處舍緣多識。內心寂靜相順舍果。故佛說彼無所有因為舍無量。理實非是。成實釋云。四無量心理實具得八禪無之果。佛隱顯說。故言修慈生遍凈等。何義隱顯。慈多與樂。故佛偏說生於遍凈。以遍凈中樂增上故。悲多拔苦。故佛偏說生於空處。以空處中離色惱故。善多
【現代漢語翻譯】 現代漢語譯本。由於止息了貪婪，因此不會對他人生嗔恨，並且能夠給予他人快樂。所以，慈心的本性雖然是不生嗔恨，卻能夠止息貪慾（以上是四個門）。
行為上的差別在於，如《涅槃經》所說，根據行為的差別，應該建立四種（無量心）。什麼是行為上的差別呢？修習慈心的時候，不能修習其他的（無量心），其他時候也是這樣。這就是行為上的差別。因為這種差別，所以建立四種（無量心）（以上是五個門）。
所得果報上的差別在於，如經中所說，修習慈心達到極致，會往生到遍凈天（Subhakrtsna）。遍凈天是第三禪天。修習悲心達到極致，會往生到空無邊處（Akasanantyayatana）。修習喜心達到極致，會往生到識無邊處（Vijnananantyayatana）。修習舍心達到極致，會往生到無所有處（Akincanyayatana）。這個意義難以理解。如果按照《毗曇》（Abhidharma）的說法，喜無量心在初禪和二禪。修習到極致，得到二禪的果報。其餘三種無量心遍在四禪。修習到極致，得到四禪的果報。《成實論》（Satyasiddhi Shastra）和大乘認為，四無量心都依於八禪。修習到極致，得到八禪的果報。如來為什麼說修習慈心達到極致會往生到遍凈天，乃至修習舍心會往生到無所有處呢？《毗曇》解釋說，這並非是無量心，而是八禪定。世尊假借無量心的名稱來說。為什麼要假借呢？因為慈心是給予眾生快樂，最終也獲得快樂的果報。遍凈天中的快樂果報最為殊勝，與慈心的果報相順。所以說遍凈天是修習慈無量心的果報。悲心是拔除眾生的痛苦，最終獲得沒有痛苦的果報。空無邊處遠離色界的惱礙，與悲心的果報相順。所以說空無邊處是修習悲無量心的果報。喜心是慶賀眾生，最終獲得很多喜悅的果報。識無邊處捨棄外在的空緣，有很多意識令人感到舒適，與喜心的果報相順。所以說識無邊處是修習喜無量心的果報。舍心是平等對待一切眾生，最終獲得寂靜的果報。無所有處捨棄緣于眾多的意識，內心寂靜，與舍心的果報相順。所以佛陀說無所有處是修習舍無量心的果報。但實際上並非如此。《成實論》解釋說，四無量心實際上都能夠獲得八禪的果報。佛陀是隱晦地和明顯地說。所以說修習慈心會往生到遍凈天等等。什麼是隱晦地和明顯地說呢？慈心多是給予快樂，所以佛陀偏重地說往生到遍凈天。因為遍凈天中的快樂最為增上。悲心多是拔除痛苦，所以佛陀偏重地說往生到空無邊處。因為空無邊處遠離色界的惱礙。善多
【English Translation】 English version. Because of ceasing greed, one does not become angry with others and is able to give them happiness. Therefore, although the nature of loving-kindness (metta) is not to be angry, it can cease greed (these are the four doors).
The difference in practice is as stated in the Nirvana Sutra. Based on the difference in practice, four (immeasurables) should be established. What is the difference in practice? When cultivating loving-kindness, one should not cultivate the others; the same is true at other times. This is the difference in practice. Because of this difference, four types (of immeasurables) are established (these are the five doors).
The difference in the fruits obtained is as stated in the sutras. Cultivating loving-kindness to the extreme results in rebirth in Subhakrtsna (遍淨, Heaven of Refined Radiance). The Subhakrtsna is the third dhyana heaven. Cultivating compassion (karuna) to the extreme results in rebirth in Akasanantyayatana (空無邊處, Sphere of Infinite Space). Cultivating sympathetic joy (mudita) to the extreme results in rebirth in Vijnananantyayatana (識無邊處, Sphere of Infinite Consciousness). Cultivating equanimity (upekkha) to the extreme results in rebirth in Akincanyayatana (無所有處, Sphere of Nothingness). This meaning is difficult to understand. According to the Abhidharma (毗曇), the immeasurable mind of sympathetic joy is in the first and second dhyanas. Cultivating it to the extreme results in the reward of the second dhyana. The other three immeasurables are pervasive in the four dhyanas. Cultivating them equally results in the fruit of the four dhyanas. The Satyasiddhi Shastra (成實論) and Mahayana believe that the four immeasurable minds are based on the eight dhyanas. Cultivating them equally results in the reward of the eight dhyanas. Why did the Tathagata say that cultivating loving-kindness to the extreme results in rebirth in Subhakrtsna, and cultivating equanimity results in rebirth in Akincanyayatana? The Abhidharma explains that these are not immeasurables, but the eight dhyana samadhis. The World-Honored One used the name of immeasurables as a metaphor. Why use a metaphor? Because loving-kindness gives beings happiness and ultimately obtains the fruit of happiness. The reward of happiness in Subhakrtsna is the most excellent and corresponds to the fruit of loving-kindness. Therefore, it is said that that place is the result of cultivating the immeasurable loving-kindness. Compassion removes the suffering of beings and ultimately obtains the reward of no suffering. The Sphere of Infinite Space is free from the troubles of the realm of form and corresponds to the fruit of compassion. Therefore, it is said that that place is the result of cultivating the immeasurable compassion. Sympathetic joy rejoices in beings and ultimately obtains much joy. The Sphere of Infinite Consciousness abandons external conditions of emptiness and has much consciousness that is pleasant, corresponding to the fruit of sympathetic joy. Therefore, it is said that that place is the result of cultivating the immeasurable sympathetic joy. Equanimity treats all beings equally and ultimately obtains the reward of tranquility. The Sphere of Nothingness abandons conditions of numerous consciousnesses, and the inner mind is tranquil, corresponding to the fruit of equanimity. Therefore, the Buddha said that the Sphere of Nothingness is the result of cultivating the immeasurable equanimity. But in reality, this is not the case. The Satyasiddhi Shastra explains that the four immeasurable minds can actually obtain the fruit of the eight dhyanas. The Buddha spoke implicitly and explicitly. Therefore, it is said that cultivating loving-kindness results in rebirth in Subhakrtsna, etc. What is meant by speaking implicitly and explicitly? Loving-kindness mostly gives happiness, so the Buddha emphasized rebirth in Subhakrtsna. Because the happiness in Subhakrtsna is the most supreme. Compassion mostly removes suffering, so the Buddha emphasized rebirth in the Sphere of Infinite Space. Because the Sphere of Infinite Space is free from the troubles of the realm of form. Goodness mostly
慶物。故佛偏說生於識處。以識處中緣無邊識多適意故。舍心寂靜故佛偏說生無所有。以無所有舍多緣故。此雖隱顯然其所說實是無量。龍樹釋云。佛不思議隨應眾生故如是說。以慈無量多與物樂求遍凈易。悲多拔苦求空處易。喜多慶物求識處易。舍亡怨親求無所有易。佛隨易故如是偏說。又復論言。慈愿與樂多生遍凈。悲願除惱多生空處。喜愿眾生一切法中心得自在多生識處。舍欲令人舍苦樂等多得生於無所有處。佛隨多故如是偏說。以斯果別故立四種(此六門竟)。
相資別者。四行相資相順難闕。故立四種。云何相資。先就慈悲明相資助。慈欲與樂無悲拔苦與樂不成。由悲拔苦與樂方熟。故悲資慈。悲欲拔苦無慈與樂苦終不去。由慈與樂苦方可離。故慈資悲。次用慈悲共喜相資。慈欲與樂悲欲拔苦。無喜除嫉與拔不成。由善除嫉與拔方熟。故用喜心資成慈悲。喜欲慶物若無慈悲拔苦與樂即無所慶。由慈與樂悲拔物苦方隨慶喜。故用慈悲助成喜心。次以前三共舍相助。慈欲與樂悲欲拔苦喜欲慶物。若無舍心簡別怨親不能普利。由舍除礙方能齊與俱拔等慶。故用舍心資成前三。舍欲等利。若無前三與樂拔苦慶物隨喜知何所等。由前三故就之說等。故將前三資成舍行。又復前三是其有行。舍是空行。若無空舍有
【現代漢語翻譯】 現代漢語譯本 慶物（慶祝事物）。所以佛陀偏重說眾生生於識處（意識的領域）。因為在識處中，緣于無邊無際的意識，更容易感到適意。舍心（捨棄之心）寂靜，所以佛陀偏重說眾生生於無所有處（一無所有的境界）。因為在無所有處，捨棄了更多的因緣。雖然這些說法隱晦，但實際上所說的都是無量之義。龍樹菩薩解釋說，佛陀不可思議，隨應眾生的根器而這樣說。因為慈無量心多是給予眾生快樂，求生遍凈天（色界天）容易。悲無量心多是拔除眾生的痛苦，求生空處天（無色界天）容易。喜無量心多是慶祝事物，求生識處天（無色界天）容易。舍無量心亡除怨親分別，求生無所有處天（無色界天）容易。佛陀隨順容易達到的境界而這樣偏重宣說。又論中說，慈心願給予快樂，多生於遍凈天。悲心願去除煩惱，多生於空處天。喜心願眾生在一切法中心得自在，多生於識處天。舍心希望人們捨棄苦樂等，多能生於無所有處天。佛陀隨順多數情況而這樣偏重宣說。因為這些果報不同，所以立為四種（以上六門結束）。
相資別（相互資助的差別）是指四種梵住相互資助、相互順應，難以缺少任何一種，所以立為四種。如何相互資助呢？先就慈悲心說明相互資助。慈心想要給予快樂，如果沒有悲心拔除痛苦，給予快樂就不能成功。由於悲心拔除痛苦，給予快樂才能成熟。所以悲心資助慈心。悲心想要拔除痛苦，如果沒有慈心給予快樂，痛苦始終無法去除。由於慈心給予快樂，痛苦才可能遠離。所以慈心資助悲心。其次用慈悲心共同資助喜心。慈心想要給予快樂，悲心想要拔除痛苦，如果沒有喜心去除嫉妒，給予和拔除都不能成功。由於善於去除嫉妒，給予和拔除才能成熟。所以用喜心資助成就慈悲心。喜心想要慶祝事物，如果沒有慈悲心拔除痛苦和給予快樂，就沒有什麼可慶祝的。由於慈心給予快樂，悲心拔除眾生的痛苦，才能隨之慶祝喜悅。所以用慈悲心幫助成就喜心。其次用前面的三種心共同資助舍心。慈心想要給予快樂，悲心想要拔除痛苦，喜心想要慶祝事物，如果沒有舍心簡別怨親，就不能普遍利益眾生。由於舍心去除障礙，才能平等地給予、共同地拔除、平等地慶祝。所以用舍心資助成就前面的三種心。舍心想要平等利益眾生，如果沒有前面的三種心給予快樂、拔除痛苦、慶祝事物隨喜，知道要平等對待什麼呢？由於前面的三種心，就此而說平等。所以將前面的三種心資助成就舍心。而且前面的三種心是其有行（有為之行），舍心是空行（無為之行）。如果沒有空性的舍心，有
【English Translation】 English version Celebrating things. Therefore, the Buddha particularly speaks of beings being born in the realm of consciousness (識處). Because in the realm of consciousness, one is connected to boundless consciousness, making it easier to feel content. With the mind of relinquishment (舍心) being tranquil, the Buddha particularly speaks of beings being born in the realm of nothingness (無所有處). Because in the realm of nothingness, more conditions are relinquished. Although these statements are subtle, what is actually being said is immeasurable. Nāgārjuna explains that the Buddha is inconceivable and speaks in this way according to the capacity of beings. Because immeasurable loving-kindness mostly gives beings happiness, it is easy to seek rebirth in the Pure Abodes (遍凈天, the form realm heavens). Immeasurable compassion mostly removes the suffering of beings, it is easy to seek rebirth in the realm of emptiness (空處天, the formless realm heavens). Immeasurable joy mostly celebrates things, it is easy to seek rebirth in the realm of consciousness (識處天, the formless realm heavens). Immeasurable equanimity eliminates the distinction between enemies and loved ones, it is easy to seek rebirth in the realm of nothingness (無所有處天, the formless realm heavens). The Buddha particularly speaks in this way according to the realms that are easy to attain. Furthermore, it is said in the treatise that loving-kindness, wishing to give happiness, leads to rebirth in the Pure Abodes. Compassion, wishing to remove afflictions, leads to rebirth in the realm of emptiness. Joy, wishing beings to be free in their minds regarding all dharmas, leads to rebirth in the realm of consciousness. Equanimity, wishing people to relinquish suffering and happiness, leads to rebirth in the realm of nothingness. The Buddha particularly speaks in this way according to the majority of cases. Because these results are different, they are established as four types (the above six sections are complete).
The difference in mutual support (相資別) refers to the four Brahmavihāras mutually supporting and conforming to each other, making it difficult to lack any one of them, so they are established as four types. How do they mutually support each other? First, let's explain the mutual support between loving-kindness and compassion. Loving-kindness wants to give happiness, but without compassion removing suffering, giving happiness cannot succeed. Because compassion removes suffering, giving happiness can mature. Therefore, compassion supports loving-kindness. Compassion wants to remove suffering, but without loving-kindness giving happiness, suffering can never be removed. Because loving-kindness gives happiness, suffering can be distanced. Therefore, loving-kindness supports compassion. Next, use loving-kindness and compassion together to support joy. Loving-kindness wants to give happiness, compassion wants to remove suffering, but without joy removing jealousy, giving and removing cannot succeed. Because one is good at removing jealousy, giving and removing can mature. Therefore, use joy to support and accomplish loving-kindness and compassion. Joy wants to celebrate things, but without loving-kindness removing suffering and giving happiness, there is nothing to celebrate. Because loving-kindness gives happiness and compassion removes the suffering of beings, one can then celebrate joy. Therefore, use loving-kindness and compassion to help accomplish joy. Next, use the previous three minds together to support equanimity. Loving-kindness wants to give happiness, compassion wants to remove suffering, joy wants to celebrate things, but without equanimity distinguishing between enemies and loved ones, one cannot universally benefit beings. Because equanimity removes obstacles, one can equally give, jointly remove, and equally celebrate. Therefore, use equanimity to support and accomplish the previous three minds. Equanimity wants to equally benefit beings, but without the previous three minds giving happiness, removing suffering, celebrating things, and rejoicing, what is there to treat equally? Because of the previous three minds, one speaks of equality in this regard. Therefore, use the previous three minds to support and accomplish equanimity. Moreover, the previous three minds are active practices (有行, practices with effort), while equanimity is an empty practice (空行, practice without effort). Without the equanimity of emptiness, there is
成愛見。故用舍心資成前三。若無有行空成涕沒。故以前三資成空舍。以此四行相資相順。故須齊立。故涅槃云。伴侶相對故分四矣。制立如是。
第三門中明其次第。次第有二。一據修難易以辨次第。二化益始終以論次第。難易如何。慈緣佛樂玄欲與人。貰益易為。故先修之。悲拔今苦。交益難作。故在慈后次修悲心。悲苦易生。愛樂難發。故在悲后次修喜心。此云何知。如人見其怨家受苦亦起悲心。故知悲易。睹觀得樂未必生喜。故知喜難。偏益易為。等利難作。故后修舍。又復前三其是有行。有行易生。故先修習。舍是空行。空行難發。故后為之。修入如是(此一門竟)。
次辨化益。如維摩說。謂以菩提起于慈心。以救眾生起大悲心。以持正法起于喜心。以攝智慧行於舍心。此對一人化益始終以論次第。始緣佛樂玄欲與人。故先修慈。所益眾生交在苦中。理須救拔故次行悲。所化眾生依教受法。雖未得脫去脫不遙。故隨生喜。彼人依法修成智慧心即放舍。不須愛故。譬如父母養子長大心即放舍。此亦如是。問曰。此舍舍益眾生。何成利他。釋有四義。一依龍樹釋。前三無量雖欲與樂拔苦慶物而未能得。故須修舍舍前三種所念眾生。自修善法攝大菩提饒益於彼。故名利他。二有眾生菩薩化之得少智
【現代漢語翻譯】 現代漢語譯本：由愛和偏見產生。因此，用給予和捨棄的心來輔助前三種（慈、悲、喜）。如果沒有行動，（舍心）就會變成空洞的哭泣。因此，用前三種（慈、悲、喜）來輔助空性的捨棄。這四種行為相互輔助，相互順應，所以需要同時確立。因此，《涅槃經》說：『因為伴侶是相對的，所以分為四種。』 制定就是這樣。
第三個部分說明了它們的順序。順序有兩種：一是根據修行的難易程度來辨別順序，二是根據教化的利益的始終來討論順序。難易程度如何呢？慈心緣于佛的快樂，深奧的慾望是給予他人快樂，所以容易做到。因此先修慈心。悲心拔除現在的痛苦，相互的利益難以做到，所以在慈心之後修悲心。悲傷容易產生，喜樂難以引發，所以在悲心之後修喜心。這是如何知道的呢？比如，人們看到自己的仇人受苦也會產生悲心，所以知道悲心容易產生。看到別人得到快樂，未必會產生喜悅，所以知道喜樂難以產生。偏面的利益容易做到，平等的利益難以做到，所以最後修舍心。而且，前三種是有為的行動，有為的行動容易產生，所以先修行。舍心是空性的行動，空性的行動難以引發，所以放在最後。修行的進入就是這樣（這一部分結束）。
其次辨別教化的利益。如《維摩經》所說：『以菩提心生起慈心，以救度眾生生起大悲心，以護持正法生起喜心，以攝取智慧行於舍心。』 這是針對一個人教化的利益的始終來討論順序。開始緣于佛的快樂，深奧的慾望是給予他人快樂，所以先修慈心。所利益的眾生相互處於痛苦之中，理應救拔，所以其次修行悲心。所教化的眾生依靠教法接受教導，雖然還沒有解脫，但離解脫不遠，所以隨之生起喜心。那個人依法修行成就智慧，心就放下捨棄，不需要愛戀。譬如父母養育孩子長大，心就放下捨棄。這也是這樣。問：這種捨棄是捨棄利益眾生，如何成就利他呢？解釋有四種意義：一是根據龍樹菩薩的解釋，前三種無量心雖然想要給予快樂、拔除痛苦、慶賀事物，但未能做到。所以需要修行舍心，捨棄前三種所念的眾生，自己修行善法，攝取大菩提，饒益他們，所以名為利他。二是有眾生被菩薩教化，得到少量智慧
【English Translation】 English version: It arises from love and attachment. Therefore, the mind of giving and relinquishing supports the previous three (loving-kindness, compassion, joy). If there is no action, (equanimity) will become empty weeping. Therefore, the previous three (loving-kindness, compassion, joy) support the emptiness of relinquishment. These four actions support and accord with each other, so they need to be established simultaneously. Therefore, the Nirvana Sutra says: 'Because companions are relative, they are divided into four.' The establishment is like this.
The third section explains their order. There are two kinds of order: one is to distinguish the order according to the difficulty of practice, and the other is to discuss the order according to the beginning and end of the benefit of teaching. How about the difficulty? Loving-kindness is based on the Buddha's happiness, and the profound desire is to give happiness to others, so it is easy to do. Therefore, cultivate loving-kindness first. Compassion removes present suffering, and mutual benefit is difficult to achieve, so cultivate compassion after loving-kindness. Sadness is easy to arise, and joy is difficult to generate, so cultivate joy after compassion. How is this known? For example, people feel compassion when they see their enemies suffering, so they know that compassion is easy to arise. Seeing others happy does not necessarily generate joy, so they know that joy is difficult to generate. Partial benefit is easy to achieve, and equal benefit is difficult to achieve, so cultivate equanimity last. Moreover, the previous three are active actions, and active actions are easy to arise, so practice them first. Equanimity is an empty action, and empty actions are difficult to generate, so put it last. The entry of practice is like this (this section ends).
Next, distinguish the benefits of teaching. As the Vimalakirti Sutra says: 'With the mind of bodhi (awakening), generate loving-kindness; with the salvation of sentient beings, generate great compassion; with the upholding of the dharma (teachings), generate joy; with the embracing of wisdom, practice equanimity.' This is to discuss the order according to the beginning and end of the benefit of teaching for one person. It begins with the Buddha's happiness, and the profound desire is to give happiness to others, so cultivate loving-kindness first. The sentient beings who are benefited are mutually in suffering, and should be rescued, so practice compassion next. The sentient beings who are taught rely on the teachings to receive instruction, and although they have not yet been liberated, they are not far from liberation, so joy arises accordingly. That person cultivates wisdom according to the dharma, and the mind then relinquishes and abandons, not needing to be attached. For example, parents raise their children to adulthood, and the mind then relinquishes and abandons. This is also like this. Question: This relinquishment is relinquishing the benefit of sentient beings, how does it achieve benefiting others? There are four meanings to explain: First, according to Nagarjuna's (a famous Indian philosopher) explanation, although the previous three immeasurable minds want to give happiness, remove suffering, and celebrate things, they have not been able to do so. Therefore, it is necessary to cultivate equanimity, relinquish the sentient beings contemplated by the previous three, cultivate good dharma (teachings) oneself, embrace great bodhi (awakening), and benefit them, so it is called benefiting others. Second, there are sentient beings who are taught by bodhisattvas (enlightened beings) and receive a small amount of wisdom.
慧未能究竟。菩薩舍之更修勝善攝大菩提究竟饒益。故名利他。三為究竟舍眾生故。慈勤與樂悲勤拔苦喜勤慶之。進策前三。故名利化。四舍前所化更益餘人。故名利他。次第如是。
第四門中明其三緣分別。言三緣者。一眾生緣。二是法緣。三是無緣。地經論中名眾生念法念無念。緣念一矣。辨此三緣略有三別。一依涅槃直就化益開分三種。於此門中緣諸眾生欲與其樂名眾生緣。緣諸眾生所須之物名為法緣。緣如來者名曰無緣。簡前二故。故彼經言。慈者多緣貧窮眾生。如來大師永離貧窮受第一樂。若緣眾生即不緣佛。法亦如是。是故緣佛名曰無緣。此明緣生欲與樂時不緣于佛。緣法欲與眾生之時亦不緣佛。前二緣中並不緣佛。簡別前二故曰無緣。非全不緣。既非不緣何義緣之。欲將佛樂與眾生。故若將佛樂欲與眾生便是法緣。何故言無。以佛是人非是法故。若佛是人即眾生緣。何義言無。為別所化諸眾生故。如慈既然。悲等亦爾。二依地論前二化益。后一觀入開分三種。於此門中緣生與樂名眾生緣。緣化生法名曰法緣。觀諸法空說為無緣。慈行如是。悲等亦然。三依涅槃地持論等初一化益。后二觀入離分三種。於此門中四義分別。一辨其相。二約人分定。三論通別。四明大小有具不具。言辨相者。緣諸眾生
【現代漢語翻譯】 現代漢語譯本：慧能還不能達到究竟的境界。菩薩捨棄這種狀態，進一步修習殊勝的善行，以攝取廣大的菩提，最終利益眾生，所以稱為『利他』。三是徹底捨棄眾生之故，以慈心勤于給予快樂，以悲心勤于拔除痛苦，以喜心勤于慶賀他人的善行，以精進之心策勵前三者，所以稱為『利化』。四是捨棄先前所教化的人，進而利益其他人，所以稱為『利他』。次第就是這樣。
第四門中闡明了這三種緣的分辨。所說的三種緣是：一是眾生緣，二是法緣，三是無緣。《地經論》中稱為眾生念、法念、無念。緣和念是一樣的。辨別這三種緣略有三種區別：一是依據《涅槃經》，直接就教化利益來開分為三種。在這個門中，緣于諸眾生，想要給予他們快樂，稱為『眾生緣』。緣于諸眾生所需要的物品，稱為『法緣』。緣于如來（Tathagata，佛的稱號），稱為『無緣』，是爲了簡別前兩種緣。所以《涅槃經》說：『慈心大多緣于貧窮的眾生，如來大師永遠脫離了貧窮，享受第一等的快樂。如果緣于眾生，就不是緣于佛。法也是這樣。』因此，緣于佛稱為『無緣』。』這說明緣于眾生想要給予快樂時，不緣于佛；緣於法想要給予眾生時，也不緣于佛。前兩種緣中都不緣于佛，爲了簡別前兩種緣所以說『無緣』，並非完全不緣。既然不是不緣，那麼是什麼意義上的緣呢？想要將佛的快樂給予眾生，所以如果將佛的快樂想要給予眾生，那就是法緣。為什麼說是無緣呢？因為佛是人，不是法。如果佛是人，那就是眾生緣。為什麼說是無緣呢？爲了區別所教化的諸眾生。慈心既然如此，悲心等等也是一樣。二是依據《地論》，前兩種是教化利益，后一種是觀照證入，開分為三種。在這個門中，緣于眾生給予快樂，稱為『眾生緣』。緣于教化眾生的法，稱為『法緣』。觀照諸法空性，說為『無緣』。慈心的修行是這樣，悲心等等也是一樣。三是依據《涅槃經》、《地持論》等，第一種是教化利益，后兩種是觀照證入和遠離，開分為三種。在這個門中，從四個方面來分辨：一是辨別它們的相狀，二是根據人來確定，三是討論共通和不共通之處，四是闡明大小乘的有和不具足。所說的辨別相狀，就是緣于諸眾生
【English Translation】 English version: Wisdom is not yet able to reach the ultimate state. Bodhisattvas abandon this state and further cultivate superior good deeds to gather vast Bodhi (Enlightenment), ultimately benefiting sentient beings, hence called 'altruism'. The third is to completely abandon sentient beings, diligently giving joy with loving-kindness, diligently removing suffering with compassion, diligently celebrating the good deeds of others with joy, and encouraging the previous three with diligence, hence called 'benefiting through transformation'. The fourth is to abandon those previously transformed and further benefit others, hence called 'altruism'. The order is thus.
In the fourth section, the three conditions are clarified and distinguished. The so-called three conditions are: first, the sentient being condition; second, the Dharma (teachings) condition; and third, the non-condition. In the Dasabhumika Sutra and its commentary, they are called the thought of sentient beings, the thought of Dharma, and the non-thought. Condition and thought are the same. Distinguishing these three conditions has roughly three differences: first, based on the Nirvana Sutra, directly dividing them into three based on the benefit of transformation. In this section, relating to sentient beings, wanting to give them joy, is called the 'sentient being condition'. Relating to the things needed by sentient beings is called the 'Dharma condition'. Relating to the Tathagata (the Thus-Gone One, an epithet of the Buddha) is called the 'non-condition', in order to distinguish it from the previous two conditions. Therefore, the Nirvana Sutra says: 'Loving-kindness mostly relates to poor sentient beings; the great master, the Tathagata, is forever free from poverty and enjoys the foremost joy. If one relates to sentient beings, one does not relate to the Buddha. The Dharma is also like this.' Therefore, relating to the Buddha is called 'non-condition'.' This explains that when relating to sentient beings, wanting to give them joy, one does not relate to the Buddha; when relating to the Dharma, wanting to give it to sentient beings, one also does not relate to the Buddha. In the previous two conditions, one does not relate to the Buddha, so it is called 'non-condition' to distinguish them, but it is not completely unrelated. Since it is not unrelated, in what sense is it related? Wanting to give the Buddha's joy to sentient beings, so if one wants to give the Buddha's joy to sentient beings, that is the Dharma condition. Why is it called non-condition? Because the Buddha is a person, not the Dharma. If the Buddha is a person, that is the sentient being condition. Why is it called non-condition? To distinguish the various sentient beings being transformed. As loving-kindness is, so are compassion and the others. Second, based on the Dasabhumika Sutra commentary, the first two are the benefit of transformation, and the last is contemplation and entry, dividing them into three. In this section, relating to sentient beings and giving joy is called the 'sentient being condition'. Relating to the Dharma that transforms sentient beings is called the 'Dharma condition'. Contemplating the emptiness of all dharmas is called the 'non-condition'. The practice of loving-kindness is like this, and so are compassion and the others. Third, based on the Nirvana Sutra, the Yogacarabhumi-sastra and others, the first is the benefit of transformation, and the last two are contemplation and entry and detachment, dividing them into three. In this section, there are four aspects to distinguish: first, to distinguish their characteristics; second, to determine based on people; third, to discuss common and uncommon aspects; and fourth, to clarify the presence or absence of the Greater and Lesser Vehicles. The so-called distinguishing of characteristics is relating to sentient beings.
欲與其樂。如緣父母妻子眷屬名眾生緣。緣諸眾生但是五陰生滅法數無我無人名為法緣。問曰。法緣不見我人眾生等相。云何行慈。釋有兩義。一由見無我。念諸眾生妄為我人之所纏縛深可哀愍。所以生慈。二念為生說如斯法。是即真利樂。故名行慈。觀五陰空名曰無緣。問曰。無緣云何行慈。還有兩義。一由見法空。念諸眾生妄為虛法之所纏縛。所以生慈。二念為生說如斯法。故名行慈故維摩言。自念我當爲眾生說如斯之法。是即名為真實慈也。第一義樂利眾生故。問曰。彼此皆無我人。誰起自念為眾生說。釋言。經說幻化不真。所以名無。不無幻人。故經說言。譬如幻士為幻人說。當建是意而為說法。故得自念為其說也。如慈既然。悲等同然(此一門竟)。
次約人分定。如地持說。眾生緣者。與外道共。外道亦依世俗凈禪修四無量。彼緣眾生欲與其樂。故眾生緣與彼共也。法緣無量與二乘共。二乘亦見五陰法數無我人故。無緣無量不與聲聞辟支佛共。二乘不能見法性相畢竟空故(此二門竟)。
次就慈等辨其通局。通而論之四無量中皆有三緣。緣諸眾生與樂拔苦。慶喜等益是眾生緣。但緣五陰而行四等是其法緣。知無陰法而行四等是其無緣。隨義分別前三無量是其有行。唯眾生緣故。后一空行。唯
【現代漢語翻譯】 現代漢語譯本：想要給予他們快樂。例如，以父母、妻子、眷屬等為對象，這稱為眾生緣（以眾生為對象的因緣）。以諸眾生為對象，但觀察其為五陰（色、受、想、行、識五種構成要素）生滅的法，認知其中沒有我、沒有人，這稱為法緣（以法為對象的因緣）。有人問：『法緣中不見我、人、眾生等相，如何行慈（慈愛）？』解釋有兩種：一是由於見到無我（沒有恒常不變的自我），想到諸眾生虛妄地被我人的觀念所束縛，深可憐憫，所以生起慈心。二是想到為眾生宣說這樣的法，才是真正的利益和快樂，所以稱為行慈。觀察五陰皆空，稱為無緣（沒有攀緣的因緣）。有人問：『無緣中如何行慈？』也有兩種解釋：一是由於見到法空（諸法皆空），想到諸眾生虛妄地被虛假的法所束縛，所以生起慈心。二是想到為眾生宣說這樣的法，所以稱為行慈。所以《維摩經》說：『自己想到我應當為眾生宣說這樣的法。』這就是真實的慈愛。第一義是給予眾生快樂和利益。有人問：『彼此都沒有我人，誰會生起為眾生宣說的念頭？』解釋說：經中說幻化不真實，所以稱為無。但並非沒有幻人。所以經中說：『譬如幻術師為幻人說法。』應當建立這樣的意念而為說法，才能生起為他們宣說的念頭。慈愛如此，悲等也相同。（這一門結束） 其次，從人的角度來區分。如《地持經》所說，眾生緣與外道（不信佛教的修行者）共通。外道也依靠世俗的禪定來修習四無量心（慈、悲、喜、舍四種廣大的心境），他們以眾生為對象，想要給予他們快樂，所以眾生緣與他們共通。法緣無量與二乘（聲聞乘和緣覺乘）共通。二乘也見到五陰的法數，沒有我人，所以法緣與他們共通。無緣無量不與聲聞（聽聞佛法而修行的修行者）、辟支佛（獨自悟道的修行者）共通。二乘不能見到法性之相，畢竟空寂。（這兩門結束） 再次，就慈等來辨別它們的通局。通而言之，四無量心中都有三種緣。緣諸眾生，給予快樂，拔除痛苦，慶賀喜悅等利益，這是眾生緣。但緣五陰而行四等，這是法緣。知無陰法而行四等，這是無緣。隨順意義分別，前三種無量心是有行（有造作）的，唯獨是眾生緣的緣故。后一種是空行（空性的行為），唯獨是...
【English Translation】 English version: Wishing to give them happiness. For example, taking parents, wives, and relatives as objects, this is called sentient being-related condition (sentient being-related cause). Taking all sentient beings as objects, but observing them as the five skandhas (form, feeling, perception, mental formations, and consciousness) of arising and ceasing dharmas, recognizing that there is no self and no person in them, this is called dharma-related condition (dharma-related cause). Someone asks: 'In dharma-related condition, one does not see the characteristics of self, person, sentient being, etc., how does one practice loving-kindness (metta)?' There are two explanations: First, because one sees no-self (no permanent unchanging self), one thinks that sentient beings are falsely bound by the concepts of self and person, which is deeply pitiful, so loving-kindness arises. Second, one thinks of speaking such dharma for sentient beings, which is the true benefit and happiness, so it is called practicing loving-kindness. Observing the five skandhas as empty is called conditionless (no clinging cause). Someone asks: 'How does one practice loving-kindness in conditionlessness?' There are also two explanations: First, because one sees the emptiness of dharmas (all dharmas are empty), one thinks that sentient beings are falsely bound by false dharmas, so loving-kindness arises. Second, one thinks of speaking such dharma for sentient beings, so it is called practicing loving-kindness. Therefore, the Vimalakirti Sutra says: 'I think to myself that I should speak such dharma for sentient beings.' This is called true loving-kindness. The first meaning is to give sentient beings happiness and benefit. Someone asks: 'Since there is no self or person in each other, who would have the thought of speaking for sentient beings?' The explanation is: The sutra says that illusion is not real, so it is called no. But it is not that there are no illusory people. Therefore, the sutra says: 'For example, an illusionist speaks to illusory people.' One should establish such an intention and speak the dharma, so that the thought of speaking for them can arise. Loving-kindness is like this, so are compassion and the others. (This section ends) Secondly, distinguish from the perspective of people. As the Yogacarabhumi-sastra says, the sentient being-related condition is common with non-Buddhists (practitioners who do not believe in Buddhism). Non-Buddhists also rely on mundane samadhi to cultivate the four immeasurables (the four vast states of mind: loving-kindness, compassion, joy, and equanimity). They take sentient beings as objects and want to give them happiness, so the sentient being-related condition is common with them. The dharma-related immeasurable is common with the two vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). The two vehicles also see the dharma numbers of the five skandhas, without self or person, so the dharma-related condition is common with them. The conditionless immeasurable is not common with Sravakas (practitioners who practice by listening to the Buddha's teachings) and Pratyekabuddhas (practitioners who attain enlightenment on their own). The two vehicles cannot see the characteristics of dharma-nature, ultimately empty. (These two sections end) Thirdly, distinguish their scope based on loving-kindness, etc. Generally speaking, there are three conditions in the four immeasurables. Relating to sentient beings, giving happiness, removing suffering, celebrating joy, etc., this is the sentient being-related condition. But relating to the five skandhas and practicing the four immeasurables, this is the dharma-related condition. Knowing that there is no skandha dharma and practicing the four immeasurables, this is the conditionless. Following the meaning to distinguish, the first three immeasurables are conditioned (with fabrication), only because of the sentient being-related condition. The latter is an empty practice (action of emptiness), only...
有法緣及與無緣。如此說者前三種中法緣無緣通攝為舍。舍有相故。舍中生緣攝屬前三。與樂中等攝屬慈門。拔苦中等攝屬悲門。慶物中等攝屬喜門。其猶六度。通即六中並含空有。別即前五唯是有行。后一空行。無量似此(此三門竟)。
次明大小有具不具。無量有二。一小。二大。六識七識分別緣脩名之為小。第八識中無量等益名之為大。以分別心緣別彼此不能自然等益一切。故名為小。真心平等無簡彼此。自然等益故稱為大。大小相對義別有三。一簡凡異聖。小無量心凡夫所修唯眾生緣。大無量者賢聖所習破離人相及法相。故唯有法緣及與無緣。二簡小異大。凡夫二乘同名為小。菩薩及佛說之為大。小無量心小人所修唯有生緣及與法緣。大無量心大人所習唯有無緣。以佛菩薩見法空故。三就實通論。大小就量並具三緣。小無量中分別之心緣諸眾生欲為利益是眾生緣。觀察眾生但是五陰是其法緣。觀陰空寂名為無緣。此之無緣望前是大。對后真行猶名為小。故大智論十八空觀名小慧門。真證般若名大慧門。此亦同爾。大無量中無心分別。而能普益一切眾生名眾生緣。故涅槃中慈益眾生而言。我時實不往彼。慈善根力令諸眾生見如是事。此即是其大無量中眾生緣也。雖益眾生而無愛見。故涅槃云。譬如母中行
【現代漢語翻譯】 現代漢語譯本 關於有法緣和無法緣的問題。如果這樣說，那麼前面三種（慈、悲、喜）中的法緣和無緣都被包含在舍（Upeksha）之中，因為舍具有相。舍中的生緣（眾生緣）歸屬於前面的三種（慈、悲、喜）。與給予快樂相關的屬於慈門（Maitri），與拔除痛苦相關的屬於悲門（Karuna），與慶賀事物相關的屬於喜門（Mudita）。這就像六度（Paramita）一樣，通途而言，六度都包含空和有；分別而言，前五度唯是有行，后一度（般若）是空行。無量心也是如此（以上是關於慈、悲、喜三門的討論）。 接下來闡明大小無量心是否具足（三種緣）。無量心有兩種：一是小無量心，二是大無量心。用六識和七識分別緣取和修習的稱為小無量心。在第八識中，無量心的利益是平等的，這稱為大無量心。因為用分別心緣取不同的對象，不能自然地平等利益一切眾生，所以稱為小。真心是平等而沒有分別的，自然地平等利益一切眾生，所以稱為大。大小相對而言，意義上的區別有三種：一是區分凡夫和聖人。小無量心是凡夫所修習的，只有眾生緣（Sattvalambana）；大無量心是賢聖所修習的，破除了人相和法相，所以只有法緣（Dharmalambana）和無緣（Niralambana）。二是區分小和大。凡夫和二乘（聲聞、緣覺）都稱為小；菩薩和佛稱為大。小無量心是小人所修習的，只有生緣和法緣；大無量心是大人所修習的，只有無緣，因為佛菩薩見到諸法是空性的。三是就實際情況通盤考慮。大小無量心就其量而言，都具足三種緣。小無量心中，用分別之心緣取眾生，想要為他們帶來利益，這是眾生緣；觀察眾生只是五陰（Skandha）的聚合，這是法緣；觀察五陰是空寂的，這稱為無緣。這種無緣相對於前面來說是大，但相對於後面的真行來說仍然是小。所以《大智度論》（Mahaprajnaparamita-sastra）中，十八空觀被稱為小慧門，真正證得般若（Prajna）被稱為大慧門。這裡也是同樣的道理。大無量心中，沒有分別心，而能夠普遍利益一切眾生，這稱為眾生緣。所以《涅槃經》（Nirvana Sutra）中說，慈能利益眾生，但我實際上並沒有去到他們那裡，是慈善的根力讓眾生看到這樣的事情。這就是大無量心中的眾生緣。雖然利益眾生，但沒有愛見（貪愛和邪見），所以《涅槃經》中說，譬如母親在腹中孕育胎兒
【English Translation】 English version Regarding the existence of 'Dharmalambana' (object of Dharma) and 'Niralambana' (objectless). If it is said this way, then among the first three (Maitri, Karuna, Mudita), both Dharmalambana and Niralambana are encompassed by Upeksha (equanimity), because Upeksha has characteristics. 'Sattvalambana' (object of sentient beings) within Upeksha belongs to the previous three (Maitri, Karuna, Mudita). That which is related to giving happiness belongs to the gate of Maitri (loving-kindness); that which is related to removing suffering belongs to the gate of Karuna (compassion); that which is related to rejoicing in things belongs to the gate of Mudita (sympathetic joy). This is like the six Paramitas (perfections); generally speaking, the six contain both emptiness and existence; specifically speaking, the first five are only practices of existence, and the last one (Prajna) is a practice of emptiness. The immeasurable minds are similar to this (the discussion of the three gates of Maitri, Karuna, and Mudita is complete). Next, it is explained whether the small and large immeasurable minds are complete (with the three objects). There are two types of immeasurable minds: one is the small immeasurable mind, and the other is the large immeasurable mind. That which is cultivated by separately grasping with the six consciousnesses and the seventh consciousness is called the small immeasurable mind. In the eighth consciousness, the benefits of the immeasurable mind are equal, and this is called the large immeasurable mind. Because using a discriminating mind to grasp different objects cannot naturally and equally benefit all sentient beings, it is called small. The true mind is equal and without discrimination, naturally and equally benefiting all sentient beings, so it is called large. Relatively speaking, the difference in meaning between large and small is threefold: first, distinguishing between ordinary beings and sages. The small immeasurable mind is cultivated by ordinary beings and only has 'Sattvalambana'; the large immeasurable mind is practiced by the wise and holy, breaking away from the perception of self and the perception of Dharma, so it only has 'Dharmalambana' and 'Niralambana'. Second, distinguishing between small and large. Ordinary beings and the two vehicles (Sravakas and Pratyekabuddhas) are both called small; Bodhisattvas and Buddhas are called large. The small immeasurable mind is cultivated by small people and only has 'Sattvalambana' and 'Dharmalambana'; the large immeasurable mind is cultivated by great people and only has 'Niralambana', because Buddhas and Bodhisattvas see that all Dharmas are empty. Third, considering the actual situation comprehensively. In terms of quantity, both small and large immeasurable minds are complete with the three objects. In the small immeasurable mind, using a discriminating mind to grasp sentient beings, wanting to bring them benefits, this is 'Sattvalambana'; observing that sentient beings are only an aggregation of the five Skandhas (aggregates), this is 'Dharmalambana'; observing that the five Skandhas are empty and still, this is called 'Niralambana'. This 'Niralambana' is large relative to the previous ones, but it is still small relative to the true practice that follows. Therefore, in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), the eighteen aspects of emptiness are called the small gate of wisdom, and truly realizing Prajna (wisdom) is called the great gate of wisdom. The same principle applies here. In the large immeasurable mind, without a discriminating mind, it can universally benefit all sentient beings, and this is called 'Sattvalambana'. Therefore, in the Nirvana Sutra, it is said that compassion benefits sentient beings, but I did not actually go to them; it was the power of the roots of good deeds that allowed sentient beings to see such things. This is the 'Sattvalambana' within the large immeasurable mind. Although it benefits sentient beings, there is no attachment or wrong view (greed and wrong views), so the Nirvana Sutra says, 'For example, a mother carries a fetus in her womb.'
求水草。以愛念故若足不足忽然還歸。諸佛世尊不如是也。又佛菩薩取捨心亡而能遍照一切法界名為法緣。神知交絕而能常照一切法如名為無緣。三緣如是。
第五門中義別有二。一體用分別。二主伴分別。言體用者。初一慈行是其德體。后三德用。如維摩說。慈是體故一慈門中統含法界一切行德。故彼經言。行寂滅慈無所生故。行不熱慈無煩惱故。行等之慈等三世故。乃至修行六度慈等。良以真實如來藏中恒沙佛法同一體性互相成故。依之成德。德只如是。一一之中皆備一切。是以慈中得具法界一切行德。后三用故隨人化益。故彼經言。何謂為悲。菩薩功德皆與一切眾生共之。何謂為喜。有所饒益歡喜無悔。何謂為舍。有所福祐無所悕望。此等皆是對人用也。一相如是。理實四行齊得為體並得為用。互相依故(此一門竟)。
次論主伴。如龍樹言。慈為如王。餘三隨從如民隨王。慈心正是與樂之意。故說為主。無悲拔苦與樂不成故。悲隨慈無喜除嫉。與樂不勝故喜隨慈。無舍除礙。與樂不等故舍隨慈。蓋乃只據一門為論。理實四行皆得為主齊得為伴。互相隨故。
第六明其修得之相。于中先就眾生緣說。次就法緣。后就無緣。眾生緣慈得有二種。一離欲得。二是修得。離欲得者。眾生本來曾依諸
【現代漢語翻譯】 現代漢語譯本：求水草（比喻微小的利益）。因為愛戀執著的緣故，即使已經足夠，也會忽然失去。諸佛世尊不是這樣的。而且，佛菩薩的取捨之心已經泯滅，卻能普遍照耀一切法界，這叫做『法緣』。神妙的知覺已經斷絕，卻能常常照耀一切法的如如之性，這叫做『無緣』。這三種緣就是這樣。
第五門中，意義的區別有二：一是體和用的分別，二是主和伴的分別。說到體和用，最初的慈行是它的德體，後面的三種是德用。就像《維摩詰經》所說，慈是本體，所以一個慈門中統攝包含法界一切行德。所以經中說：『行寂滅慈，因為沒有生起；行不熱慈，因為沒有煩惱；行平等之慈，平等對待過去、現在、未來三世。』乃至修行六度（佈施、持戒、忍辱、精進、禪定、智慧）都與慈相等。實在是因為真實如來藏中，恒河沙數般的佛法都同一體性，互相成就。依靠它來成就德行。德行就是這樣，每一個之中都具備一切。因此在慈中能夠具備法界一切行德。後面的三種是用，所以隨著不同的人來教化利益。所以經中說：『什麼是悲？菩薩的功德都與一切眾生共同享有。什麼是喜？有所饒益，歡喜而沒有後悔。什麼是舍？有所福祐，沒有希望得到回報。』這些都是針對人而說的。一個相是這樣，實際上四種行（慈、悲、喜、舍）都可以作為體，也都可以作為用，因為互相依靠。
接下來討論主伴。如龍樹菩薩所說，慈如同國王，其餘三種（悲、喜、舍）隨從，如同百姓隨從國王。慈心正是給予快樂的意思，所以說是主。沒有悲心拔除痛苦，給予快樂就不能成就，所以悲隨從慈。沒有喜心去除嫉妒，給予快樂就不圓滿，所以喜隨從慈。沒有舍心去除障礙，給予快樂就不平等，所以舍隨從慈。這大概只是根據一個方面來論述。實際上四種行都可以作為主，也都可以作為伴，因為互相隨順。
第六，說明修得慈、悲、喜、舍四無量心的相狀。其中先就眾生緣說，其次就法緣說，最後就無緣說。眾生緣慈的獲得有兩種：一是離欲得，二是修得。離欲得，是說眾生本來曾經依靠各種...
【English Translation】 English version: Seeking water plants (a metaphor for small benefits). Due to attachment and clinging, even if it is sufficient, it will suddenly be lost. The Buddhas and World Honored Ones are not like this. Moreover, the Buddhas and Bodhisattvas have extinguished the mind of taking and rejecting, yet they can universally illuminate all Dharmadhatu (realm of phenomena), this is called 'Dharma-relatedness' (法緣). The wondrous knowing has been severed, yet it can constantly illuminate the suchness of all dharmas, this is called 'Non-relatedness' (無緣). These three relatednesses are like this.
In the fifth section, the differences in meaning are twofold: first, the distinction between essence and function; second, the distinction between principal and accompanying. Speaking of essence and function, the initial act of loving-kindness (慈行) is its virtuous essence, and the latter three (compassion, joy, equanimity) are virtuous functions. As Vimalakirti (維摩) said, loving-kindness is the essence, therefore, the one door of loving-kindness encompasses all virtuous practices of the Dharmadhatu. Therefore, the sutra says: 'Practicing the loving-kindness of quiescence, because there is no arising; practicing the loving-kindness of non-heat, because there are no afflictions; practicing the loving-kindness of equality, equally treating the past, present, and future.' Even practicing the six perfections (佈施, 持戒, 忍辱, 精進, 禪定, 智慧 - generosity, discipline, patience, diligence, concentration, wisdom) are equal to loving-kindness. This is truly because in the true Tathagatagarbha (如來藏 - Buddha-nature), the countless Buddha-dharmas share the same essence and mutually accomplish each other. Relying on it to accomplish virtuous conduct. Virtuous conduct is like this, each one contains everything. Therefore, in loving-kindness, one can possess all virtuous practices of the Dharmadhatu. The latter three are functions, so they transform and benefit people according to their needs. Therefore, the sutra says: 'What is compassion (悲)? The merits of the Bodhisattva are shared with all sentient beings. What is joy (喜)? Rejoicing without regret when there is benefit. What is equanimity (舍)? Having no expectations when there is blessing.' These are all directed towards people. One aspect is like this, in reality, the four practices (loving-kindness, compassion, joy, equanimity) can all be the essence and can all be the function, because they rely on each other.
Next, discussing the principal and accompanying. As Nagarjuna (龍樹) said, loving-kindness is like a king, and the other three (compassion, joy, equanimity) follow, like the people following the king. The mind of loving-kindness is precisely the intention to give happiness, therefore it is said to be the principal. Without compassion to remove suffering, giving happiness cannot be accomplished, therefore compassion follows loving-kindness. Without joy to remove jealousy, giving happiness is not complete, therefore joy follows loving-kindness. Without equanimity to remove obstacles, giving happiness is not equal, therefore equanimity follows loving-kindness. This is probably only based on one aspect for discussion. In reality, the four practices can all be the principal and can all be the accompanying, because they follow each other.
Sixth, explaining the appearance of attaining the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. Among them, first speaking of sentient being-relatedness, then Dharma-relatedness, and finally non-relatedness. There are two ways to attain loving-kindness related to sentient beings: one is attaining through detachment from desire, and the other is attaining through cultivation. Attaining through detachment from desire means that sentient beings originally relied on various...
禪修得無量。后還退失起下煩惱。后修禪定。離下欲時本所失者今還得之名離欲得。離欲雖得而不現前。要假方便。譬如有人財在他方。雖復屬己不得現用要須方便。方便如何。先以觀心分別眾生以為七品。親中分三。上中下別。怨中亦爾。通前為六。中人為一。合為七矣。良以中人無多階異故合為一。毗婆娑論及涅槃經同爲此判。人言分境以為九品當應謬耳。彼涅槃等就怨親中分定所化。地持論中就苦樂等分定所化。彼苦樂等猶怨親中。損己名苦猶是其怨。益己名樂猶是其親。不損不益名不苦樂猶是中人。境別既然。次對起修。依如成實修慈悲喜。始緣上親終緣上怨。上親易益上怨之所難與利故。彼宗所說慈悲及喜究竟成時即名為舍。先別修習相狀如何。如修慈心品別有七。其第一品先緣上親欲與上樂。次緣中親欲與中樂。後緣下親欲與下樂。其第二品是緣中親齊同上親等與上樂。次緣下親欲與中樂。後緣中人慾與下樂。如是次第乃至第七。緣彼上怨齊同上親等與上樂。以心難調七品修習方能齊益。七中前六修慈方便。第七一品慈行成就。前六方便直名為慈。第七一品亦慈亦舍。與樂名慈。平等名舍。以慈對舍修之既然。悲喜對舍修之亦爾。唯有拔苦慶物為異。若依毗曇毗婆娑等修慈悲喜與成實同。然彼宗中至第七
【現代漢語翻譯】 現代漢語譯本 禪修可以獲得無量的功德，但之後可能會退失，重新生起低階的煩惱。之後再修習禪定，在脫離低階慾望時，先前失去的功德現在又重新獲得，這稱為『離欲得』。雖然脫離了慾望，但這種狀態並不總是顯現，需要藉助方便法門才能實現。比如，某人的財產在別的地方，雖然屬於自己，但不能立即使用，需要通過一定的方法才能取回。那麼，這個『方便』是什麼呢？首先要觀察內心，將眾生分為七類：親人分為上、中、下三等，仇人也分為上、中、下三等，加上前面的六類，再加上中等人，總共七類。之所以將中等人合為一類，是因為中等人沒有太多的差別。 《毗婆沙論》（Vibhasa）和《涅槃經》（Nirvana Sutra）都這樣判定的。如果有人說將境界分為九品，那應該是錯誤的。因為《涅槃經》等經典是就仇人和親人中確定所要度化的人。《地持論》（Bodhisattvabhumi Sutra）中是就苦和樂等來確定所要度化的人。那些苦和樂等，仍然屬於仇人和親人的範疇。損害自己的稱為苦，就像是仇人；利益自己的稱為樂，就像是親人；不損害也不利益的稱為不苦不樂，就像是中等人。既然境界的差別已經確定，接下來就要針對這些境界進行修習。按照《成實論》（Satyasiddhi Shastra）的說法，修習慈、悲、喜，開始時緣上等親人，最終緣上等仇人。因為上等親人容易施與利益，而上等仇人難以施與利益。該宗派所說的慈、悲、喜，最終成就時就稱為『舍』（upeksa，平等心）。 先分別修習慈、悲、喜的相狀是怎樣的呢？比如修習慈心，品類上有七種。第一品，先緣上等親人，希望給予他們上等的快樂；其次緣中等親人，希望給予他們中等的快樂；最後緣下等親人，希望給予他們下等的快樂。第二品，是緣中等親人，像對待上等親人一樣，給予他們上等的快樂；其次緣下等親人，希望給予他們中等的快樂；最後緣中等人，希望給予他們下等的快樂。像這樣依次進行，直到第七品，緣上等仇人，像對待上等親人一樣，給予他們上等的快樂。因為心難以調伏，所以通過七品修習，才能達到平等利益眾生的目的。在這七品中，前六品是修習慈心的方便，第七品是慈行成就。前六品方便直接稱為『慈』，第七品既是慈又是舍。給予快樂是慈，平等對待是舍。以慈對舍修習是這樣，悲和喜對舍修習也是這樣。只有拔除痛苦和慶賀他人的快樂有所不同。如果按照《毗曇》（Abhidhamma）和《毗婆沙》等論典的說法，修習慈、悲、喜與《成實論》相同。然而，這些宗派中，到了第七品...
【English Translation】 English version Meditation can yield immeasurable merit, but one may later regress and generate lower afflictions again. Later, when practicing meditation and detaching from lower desires, the merit previously lost is now regained, which is called 'attaining detachment'. Although detachment is attained, it is not always manifest; it requires skillful means to realize. For example, someone's wealth is in another place; although it belongs to them, they cannot use it immediately and need a method to retrieve it. So, what is this 'skillful means'? First, observe the mind and divide sentient beings into seven categories: relatives are divided into upper, middle, and lower classes; enemies are also divided into upper, middle, and lower classes. Adding the previous six categories, plus neutral people, there are a total of seven categories. The reason for combining neutral people into one category is that neutral people do not have much difference. The 'Vibhasa' (Vibhasa) and the 'Nirvana Sutra' (Nirvana Sutra) both make this judgment. If someone says that the realm is divided into nine grades, that should be wrong. Because the 'Nirvana Sutra' and other scriptures determine who to liberate from among enemies and relatives. The 'Bodhisattvabhumi Sutra' (Bodhisattvabhumi Sutra) determines who to liberate based on suffering and happiness, etc. Those suffering and happiness, etc., still belong to the category of enemies and relatives. Harming oneself is called suffering, like an enemy; benefiting oneself is called happiness, like a relative; neither harming nor benefiting is called neither suffering nor happiness, like a neutral person. Since the difference in realms has been determined, the next step is to practice in response to these realms. According to the 'Satyasiddhi Shastra' (Satyasiddhi Shastra), practice loving-kindness, compassion, and joy, starting with upper-class relatives and ending with upper-class enemies. Because it is easy to give benefits to upper-class relatives, but difficult to give benefits to upper-class enemies. The loving-kindness, compassion, and joy mentioned by this school, when ultimately accomplished, are called 'upeksa' (upeksa, equanimity). What are the characteristics of practicing loving-kindness, compassion, and joy separately? For example, when practicing loving-kindness, there are seven categories. The first category is to first connect with upper-class relatives, hoping to give them upper-class happiness; then connect with middle-class relatives, hoping to give them middle-class happiness; and finally connect with lower-class relatives, hoping to give them lower-class happiness. The second category is to connect with middle-class relatives, giving them upper-class happiness as if treating upper-class relatives; then connect with lower-class relatives, hoping to give them middle-class happiness; and finally connect with neutral people, hoping to give them lower-class happiness. Proceed in this order until the seventh category, connecting with upper-class enemies, giving them upper-class happiness as if treating upper-class relatives. Because the mind is difficult to tame, one can achieve the goal of equally benefiting all beings through seven categories of practice. Among these seven categories, the first six categories are the means to practice loving-kindness, and the seventh category is the accomplishment of loving-kindness practice. The first six categories of means are directly called 'loving-kindness', and the seventh category is both loving-kindness and equanimity. Giving happiness is loving-kindness, and treating equally is equanimity. Practicing loving-kindness with equanimity is like this, and practicing compassion and joy with equanimity is also like this. Only removing suffering and rejoicing in the happiness of others are different. If according to the 'Abhidhamma' (Abhidhamma) and 'Vibhasa' (Vibhasa) and other treatises, practicing loving-kindness, compassion, and joy is the same as the 'Satyasiddhi Shastra'. However, in these schools, by the seventh category...
品唯名慈悲喜行成就。不名為舍。以此親想非是中容亡懷心故。以第七品非是舍故。別須修習。彼法雲何。于中亦有七品差別。其第一品先緣中人而修舍心。中品人所先無憎愛易行舍故。其第二品緣下品怨齊同中人。其第三品緣中品怨亦同中人。其第四品緣上品怨亦同中人。其第五品緣下品親齊同中人。乃至第七緣上品親齊同中人。此七品中前六方便。后一舍成。良以最後上親處成故說舍心為無貪性。問曰。何故先舍三怨卻舍三親。怨相易除親難捨故。問曰。慈等愛憐眾生能為利益可須修習。舍心亡懷不能深益。何用修乎。釋言。無舍彼慈悲喜雖復等益多先益親。後方及怨。為除是患故須修舍。又若無舍慈悲及喜益親心易。利怨心難。故須修舍。又若無舍彼慈悲喜便成愛見。故須修舍毗曇如是。大乘法中多同毗曇。故地持中慈悲喜外別修舍心眾生緣行修得如是。次辨法緣。隨義淺深略有七重。一觀眾生體是五陰事相之法無我無人。二觀眾生體是五陰生滅法故無我無人。三觀眾生體是五陰因緣假法如土禾城。但假因緣無我無人。四觀眾生體是五陰妄相之法如揵闥婆城。誑相似有無我無人。五觀眾生妄想有法如夢所見無我無人。六觀眾生體是真實集用五陰。如夜所見皆報心作如波水作。亦如有人見繩為蛇蛇是繩作。五陰如
【現代漢語翻譯】 現代漢語譯本：唯有具備慈悲喜行的成就，才不稱為舍（upeksa，不偏不倚，捨棄愛憎之意）。因為這種親近的想法並非處於中立，而是懷有偏愛之心。由於第七品並非真正的舍，所以需要特別修習。那麼，這種法是什麼呢？其中也有七品差別。第一品先緣于中等人而修習舍心，因為中等人沒有強烈的愛憎，所以容易修習舍。第二品緣于下品怨敵，使其與中等人相同。第三品緣于中品怨敵，也使其與中等人相同。第四品緣于上品怨敵，也使其與中等人相同。第五品緣于下品親人，使其與中等人相同。乃至第七品緣于上品親人，使其與中等人相同。這七品中，前六品是方便，后一品才成就舍。因為最後在上品親人處成就，所以說舍心是無貪的性質。問：為什麼先捨棄三種怨敵，然後才捨棄三種親人呢？因為怨敵的相容易去除，而親人的相難以捨棄。問：慈等愛憐眾生，能夠為眾生帶來利益，所以需要修習。而舍心忘懷，不能帶來深刻的利益，為什麼要修習呢？回答說：如果沒有舍，那麼慈悲喜雖然也能平等利益眾生，但往往先利益親人，然後才及於怨敵。爲了消除這種弊端，所以需要修習舍。又如果無舍，慈悲及喜容易偏愛親人，利益怨敵則困難，所以需要修習舍。又如果無舍，那麼慈悲喜就會變成愛見。所以需要修習舍。毗曇（Abhidhamma，論藏）中是這樣說的。大乘佛法中大多與毗曇相同。所以在《地持經》中，在慈悲喜之外，特別修習舍心，以眾生為緣而修行，就能得到這樣的成就。接下來辨說法緣。根據意義的深淺，略有七重。一、觀察眾生的身體是五陰（skandha，色受想行識）的事相之法，沒有我，沒有人。二、觀察眾生的身體是五陰生滅之法，所以沒有我，沒有人。三、觀察眾生的身體是五陰因緣假法，如同泥土和禾苗構成的城市，只是因緣和合，沒有我，沒有人。四、觀察眾生的身體是五陰虛妄之相的法，如同揵闥婆城（Gandharva，一種海市蜃樓），虛假相似存在，沒有我，沒有人。五、觀察眾生妄想而有的法，如同夢中所見，沒有我，沒有人。六、觀察眾生的身體是真實聚集運用五陰，如同夜晚所見，都是報應心的作用，如同波浪是水的作用。也如同有人把繩子看成蛇，蛇是繩子所變現的，五陰也是如此。
【English Translation】 English version: Only the accomplishment of loving-kindness, compassion, joy, and equanimity is not called 'upeksa' (equanimity, impartiality, abandoning love and hatred). This is because such a close thought is not neutral, but harbors favoritism. Since the seventh stage is not true equanimity, it needs to be specially cultivated. So, what is this Dharma? There are also seven stages of difference in it. The first stage first cultivates equanimity towards a neutral person, because a neutral person does not have strong love or hatred, so it is easy to cultivate. The second stage considers inferior enemies to be the same as neutral people. The third stage considers intermediate enemies to be the same as neutral people. The fourth stage considers superior enemies to be the same as neutral people. The fifth stage considers inferior relatives to be the same as neutral people. And so on, the seventh stage considers superior relatives to be the same as neutral people. Among these seven stages, the first six are expedient means, and the last one achieves equanimity. Because it is finally achieved in the place of superior relatives, it is said that the mind of equanimity is of a non-greedy nature. Question: Why abandon the three enemies first, and then abandon the three relatives? Because the appearance of enemies is easy to remove, while the appearance of relatives is difficult to abandon. Question: Loving-kindness and compassion, etc., love and pity sentient beings and can bring benefits to sentient beings, so they need to be cultivated. But the mind of equanimity forgets and cannot bring profound benefits, so why cultivate it? Answer: If there is no equanimity, although loving-kindness, compassion, and joy can equally benefit sentient beings, they often benefit relatives first and then reach enemies. In order to eliminate this drawback, equanimity needs to be cultivated. Also, if there is no equanimity, loving-kindness, compassion, and joy easily favor relatives, and it is difficult to benefit enemies, so equanimity needs to be cultivated. Also, if there is no equanimity, then loving-kindness, compassion, and joy will become love and views. So equanimity needs to be cultivated. This is what is said in the Abhidhamma. Most of the Mahayana Buddhist teachings are the same as the Abhidhamma. Therefore, in the Dasabhumika Sutra, in addition to loving-kindness, compassion, and joy, equanimity is specially cultivated, and by practicing with sentient beings as the object, such an accomplishment can be obtained. Next, distinguish the Dharma conditions. According to the depth of meaning, there are roughly seven levels. First, observe that the body of sentient beings is the Dharma of the phenomena of the five skandhas (form, feeling, perception, volition, consciousness), without self, without person. Second, observe that the body of sentient beings is the Dharma of the arising and ceasing of the five skandhas, so there is no self, no person. Third, observe that the body of sentient beings is the false Dharma of the five skandhas of causes and conditions, like a city made of earth and seedlings, only a combination of causes and conditions, without self, without person. Fourth, observe that the body of sentient beings is the Dharma of the false appearance of the five skandhas, like a Gandharva (a mirage), falsely similar existence, without self, without person. Fifth, observe the Dharma that sentient beings have through delusion, like what is seen in a dream, without self, without person. Sixth, observe that the body of sentient beings is the real gathering and use of the five skandhas, like what is seen at night, all are the actions of the karmic mind, like waves are the actions of water. It is also like someone seeing a rope as a snake, the snake is manifested by the rope, and so are the five skandhas.
是無我無人。七觀眾生體是真實如來藏性緣起法界無我無人。如是觀察名修法緣。次辨無緣。于中有四。一觀五陰假有性無如土禾城緣假無性。二觀五陰妄相本無如揵闥波城遠觀似有近觀本無。非直無性亦無城相。三觀五陰情有理無如夢所見。但出妄心心外無法。四觀五陰真法所集。窮其本性體是真如。古今常湛不起不滅。如是觀察名修無緣。修得如是。
第七門中就處分別。于中有四。一所依處。二所緣處。三修起處。四成就處。所依處者。四無量心依禪定起。論說不同。毗婆娑中有一論師說。四無量唯依四禪中間禪起。余皆不依。復有論師說。四無量依於四禪未來中間六地禪起。非四無色。就所依中初禪二禪無悲無量。悲與喜違。彼處有喜。是故無悲。未來中間三禪四禪無喜無量。彼處地法無喜受故。慈舍二行六地俱起。此前兩家雜心論中舉束對破。雜心所立亦說無量依六地禪。慈喜及舍與前所列第二家同。悲行有異。彼說悲行念眾生心。喜者是其慶眾生心。兩不相返故。初二禪亦得起悲。何故不說依無色定。彼宗無量緣欲界生。無色不緣下有漏故。是以不依。成實法中四無量心具依八禪。故彼論言。是無量心三界皆有。問曰。喜心在初二禪。三禪已上云何得有。成實釋言。我不說喜是喜根性。但為利生心
【現代漢語翻譯】 現代漢語譯本 是無我無人（沒有『我』的概念，也沒有可以被視為『人』的實體）。七重觀察眾生的身體，是真實如來藏性（如來所藏的真實本性），是緣起法界（依賴條件產生的現象界），其中沒有『我』，也沒有『人』。像這樣觀察，稱為修法緣。接下來辨別無緣。其中有四種：第一，觀察五陰（色、受、想、行、識五種構成要素）是虛假的，就像用泥土和禾稈搭建的城市，因緣聚合是假象，沒有自性。第二，觀察五陰的虛妄表象本來就不存在，就像揵闥婆城（海市蜃樓），從遠處看似乎存在，靠近了看根本不存在。不僅沒有自性，也沒有城池的形象。第三，觀察五陰在情感上似乎存在，但在理智上並不存在，就像夢中所見。只是出自虛妄的心，心外沒有法。第四，觀察五陰是由真實之法聚集而成。追究其本性，其本體是真如（事物的真實本性），從古至今常住不變，不生不滅。像這樣觀察，稱為修無緣。如果修習到這種程度。
第七門中，就處所進行分別。其中有四種：第一，所依處（依靠的處所）。第二，所緣處（觀想的對象）。第三，修起處（開始修習的處所）。第四，成就處（最終成就的處所）。所依處是指，四無量心（慈、悲、喜、舍四種廣大的心境）依靠禪定而生起。對此，論典中的說法不同。毗婆娑論（佛教論書）中有一位論師說，四無量心只能依靠四禪（色界四禪定）和中間禪（位於初禪和二禪之間的禪定）生起，其餘的禪定都不能依靠。又有論師說，四無量心可以依靠四禪、未來禪（尚未證得的禪定）和中間禪這六地禪生起，不能依靠四無色定（無色界四種禪定）。就所依處來說，初禪和二禪沒有悲無量心，因為悲與喜相違背，初禪和二禪中有喜，所以沒有悲。未來禪、中間禪、三禪和四禪沒有喜無量心，因為這些禪定中沒有喜的感受。慈無量心和舍無量心這兩種修行可以在六地禪中同時生起。此前，兩家的觀點在《雜心論》（佛教論書）中被總結並相互駁斥。《雜心論》所立的觀點也認為無量心依靠六地禪。慈、喜和舍與前面所列的第二家的觀點相同。悲行的觀點有所不同。《雜心論》認為，悲行是念眾生之心，喜是慶眾生之心。兩者不相違背，所以初禪和二禪也可以生起悲。為什麼不說依靠無色定呢？因為他們的宗派認為無量心緣于欲界眾生，無色界不緣下方的有漏法（有煩惱的法），所以不依靠無色定。成實宗（佛教宗派）認為四無量心可以完全依靠八禪（色界四禪和無色界四禪）。所以他們的論典說，這種無量心在三界（欲界、色界、無色界）都存在。有人問：喜心在初禪和二禪，三禪以上怎麼會有喜心呢？成實宗解釋說：我不是說喜是喜的根性，只是爲了利益眾生而生起喜悅的心。
【English Translation】 English version It is without self and without person (there is no concept of 'I', nor is there an entity that can be regarded as 'person'). The sevenfold observation of the bodies of sentient beings is the true Tathagatagarbha nature (the true nature of the Tathagata's womb), the dependent origination of the Dharmadhatu (the realm of phenomena arising from conditions), in which there is no 'self' and no 'person'. Observing in this way is called cultivating the Dharma-condition. Next, distinguish the unconditioned. There are four types: First, observe that the five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) are false, like a city made of earth and straw, a temporary illusion arising from conditions, without inherent nature. Second, observe that the illusory appearances of the five skandhas are originally non-existent, like a Gandharva city (mirage), which seems to exist from afar but is non-existent when approached. Not only is there no inherent nature, but there is also no image of a city. Third, observe that the five skandhas seem to exist emotionally, but do not exist rationally, like what is seen in a dream. It only comes from a deluded mind, and there is no Dharma outside the mind. Fourth, observe that the five skandhas are assembled from true Dharmas. Investigating their inherent nature, their essence is Suchness (the true nature of things), which is constant and unchanging from ancient times, neither arising nor ceasing. Observing in this way is called cultivating the unconditioned. If one cultivates to this extent.
In the seventh section, distinctions are made based on location. There are four types: First, the place of reliance. Second, the object of contemplation. Third, the place of arising of cultivation. Fourth, the place of accomplishment. The place of reliance refers to the fact that the Four Immeasurables (the four boundless states of mind: loving-kindness, compassion, joy, and equanimity) arise based on meditative concentration. There are different views on this in the treatises. In the Vibhasa (Buddhist treatise), one teacher says that the Four Immeasurables can only arise based on the Four Dhyanas (the four meditative states of the Form Realm) and the Intermediate Dhyana (the meditative state between the first and second Dhyanas), and cannot rely on the other meditative states. Another teacher says that the Four Immeasurables can rely on the six grounds of Dhyana: the Four Dhyanas, the Future Dhyana (Dhyana not yet attained), and the Intermediate Dhyana, but cannot rely on the Four Formless Absorptions (the four meditative states of the Formless Realm). Regarding the place of reliance, the first and second Dhyanas do not have the immeasurable compassion, because compassion is contrary to joy, and there is joy in the first and second Dhyanas, so there is no compassion. The Future Dhyana, the Intermediate Dhyana, the third and fourth Dhyanas do not have the immeasurable joy, because there is no feeling of joy in these Dhyanas. The practices of loving-kindness and equanimity can arise simultaneously in the six grounds of Dhyana. Previously, the views of the two schools were summarized and refuted in the Samayuktabhidharmahrdaya (Buddhist treatise). The view established in the Samayuktabhidharmahrdaya also holds that the immeasurables rely on the six grounds of Dhyana. Loving-kindness, joy, and equanimity are the same as the second school listed above. The view on the practice of compassion is different. The Samayuktabhidharmahrdaya believes that the practice of compassion is the mind that contemplates sentient beings, and joy is the mind that rejoices for sentient beings. The two are not contradictory, so the first and second Dhyanas can also give rise to compassion. Why not say that it relies on the Formless Absorptions? Because their school believes that the immeasurables are conditioned by sentient beings in the Desire Realm, and the Formless Realm does not condition the lower defiled Dharmas (Dharmas with afflictions), so it does not rely on the Formless Absorptions. The Satyasiddhi School (Buddhist school) believes that the Four Immeasurables can completely rely on the Eight Dhyanas (the four Dhyanas of the Form Realm and the four Absorptions of the Formless Realm). Therefore, their treatise says that these immeasurables exist in the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm). Someone asks: Joy is in the first and second Dhyanas, how can there be joy above the third Dhyana? The Satyasiddhi School explains: I am not saying that joy is the nature of the root of joy, but only that a joyful mind arises for the benefit of sentient beings.
。得清不濁說名為喜。故上有之。問曰。云何知依四空亦起無量。成釋言。經說修悲生於空處。喜生識處。修捨生于無所有處。明知通依。問曰。經中不說無量生於非想。非想應無。釋言。彼有微故不說。大乘所論凡夫二乘及小菩薩所修無量與毗曇同。佛大菩薩四無量心具依八禪。問曰。地論說慈心等欲色界中受正習果。非無色界。云何說言諸佛菩薩具依八禪。釋言。彼依世間相說。所以無過。云何得知。如無色定如經中說。修習悲心生於空處。乃至修捨生無所有。不說餘人。成實取此。非阿毗曇道理不應。所依如是(此一門竟)。
次辨緣處。無量緣于眾生而起。依如毗曇四無量心唯依欲界眾生而起。非上二界。以欲界中有苦須釋故偏緣之。上界無苦所以不說。成實法中通緣三界。故彼論言。有論師說。無量但緣欲界眾生。是事云何。答曰。何為不緣餘者。佛說慈心普覆一切。豈獨欲界。又色無色諸眾生等亦有退沒墮惡道等。何為不緣。然成實中雖說無量通緣三界止一三千不論十方。諸佛菩薩無量寬廣盡眾生界。悉皆普緣(此二門竟)。
次明起處。隨身修起名為起處。依如毗曇身在欲界起四無量。非上二界。何故如是。雜心釋言。慈治瞋恚。悲止害覺。喜除嫉妒。舍除貪恚。此皆欲界煩惱對治故欲界
【現代漢語翻譯】 現代漢語譯本： 得清凈而不渾濁的狀態，稱之為『喜』（喜無量心）。所以經文上面有這樣的說法。有人問：『如何得知依靠四空定也能生起四無量心？』成實宗解釋說：『經文中說，修習悲心生於空無邊處定，喜心生於識無邊處定，修習舍心生於無所有處定。』這明顯可知四無量心是普遍依靠這些禪定的。有人問：『經文中沒有說四無量心生於非想非非想處定，那麼非想非非想處定是否就不能生起四無量心呢？』成實宗解釋說：『因為在非想非非想處定中，四無量心的作用非常微弱，所以經文中沒有提及。大乘佛教所討論的凡夫、二乘以及小菩薩所修習的四無量心，與毗曇宗的觀點相同。佛和大菩薩的四無量心，則完全依靠八禪。』有人問：『《地論》中說，慈心等在欲界中接受正習的果報，並非沒有**。為什麼又說諸佛菩薩完全依靠八禪呢？』成實宗解釋說：『《地論》是依據世間相來說的，所以沒有過失。』如何得知呢？就像無色定一樣，經文中說：『修習悲心生於空無邊處定，乃至修習舍心生於無所有處定。』沒有說其他人也能如此。成實宗採納了這個觀點。非阿毗曇宗的道理不應該這樣。四無量心所依靠的禪定就是這樣。（這一門討論結束）
接下來辨別所緣的境界。四無量心是緣于眾生而生起的。依據毗曇宗的觀點，四無量心僅僅依靠欲界眾生而生起，而不是上二界（色界和無色界）的眾生。因為欲界中有痛苦需要解除，所以偏重於緣欲界眾生。上界沒有痛苦，所以經文中沒有提及。成實宗的觀點是，四無量心普遍緣於三界眾生。所以《成實論》中說：『有論師說，四無量心只緣于欲界眾生。』這是什麼原因呢？回答說：『為什麼不能緣于其他眾生呢？佛說慈心普遍覆蓋一切眾生，難道僅僅是欲界眾生嗎？而且色界和無色界的眾生等，也有退沒墮入惡道等情況，為什麼不能緣於他們呢？』然而，成實宗中雖然說四無量心普遍緣於三界，但只是侷限於一個三千大千世界，沒有討論十方世界。諸佛菩薩的四無量心寬廣無邊，遍及所有眾生界，全部普遍緣於他們。（這二門討論結束）
接下來闡明生起之處。隨身修習而生起，稱之為生起之處。依據毗曇宗的觀點，身體在欲界才能生起四無量心，而不是上二界。為什麼會這樣呢？《雜心論》解釋說：『慈心對治嗔恚，悲心止息害覺，喜心消除嫉妒，舍心去除貪慾和嗔恚。』這些都是欲界的煩惱，所以是對治欲界煩惱的。
【English Translation】 English version: The state of being pure and not turbid is called 'Joy' (喜, Xǐ, Joyous Immeasurables). Therefore, the scriptures above have such statements. Someone asks: 'How do we know that relying on the Four Formless Realms can also give rise to the Four Immeasurables?' The Satyasiddhi School explains: 'The scriptures say that cultivating compassion arises in the Realm of Boundless Space (空無邊處, Kōng wúbiān chù), joy arises in the Realm of Boundless Consciousness (識無邊處, Shí wúbiān chù), and cultivating equanimity arises in the Realm of No-thingness (無所有處, Wú suǒyǒu chù).' This clearly shows that the Four Immeasurables universally rely on these meditations. Someone asks: 'The scriptures do not say that the Four Immeasurables arise in the Realm of Neither Perception nor Non-Perception (非想非非想處, Fēi xiǎng fēi fēi xiǎng chù), so can the Four Immeasurables not arise in the Realm of Neither Perception nor Non-Perception?' The Satyasiddhi School explains: 'Because the function of the Four Immeasurables is very weak in the Realm of Neither Perception nor Non-Perception, the scriptures do not mention it. The Four Immeasurables cultivated by ordinary people, the Two Vehicles (二乘, Èr chéng), and small Bodhisattvas discussed in Mahayana Buddhism are the same as the views of the Abhidharma School. The Four Immeasurables of Buddhas and great Bodhisattvas completely rely on the Eight Dhyanas (八禪, Bā chán).' Someone asks: 'The Treatise on the [Ten] Grounds (地論, Dì lùn) says that loving-kindness and the like receive the results of correct practice in the desire realm (欲界, Yù jiè), not without . Why do you say that all Buddhas and Bodhisattvas completely rely on the Eight Dhyanas?' The Satyasiddhi School explains: 'The Treatise on the [Ten] Grounds speaks according to the worldly aspect, so there is no fault.' How do we know this? Just like the Formless Samadhi (無色定, Wúsè dìng), the scriptures say: 'Cultivating compassion arises in the Realm of Boundless Space, and cultivating equanimity arises in the Realm of No-thingness.' It does not say that other people can do this. The Satyasiddhi School adopts this view. The principles of the non-Abhidharma School should not be like this. The dhyanas that the Four Immeasurables rely on are like this. (This discussion ends)
Next, distinguish the objects of focus. The Four Immeasurables arise in relation to sentient beings. According to the Abhidharma School, the Four Immeasurables only arise in relation to sentient beings in the desire realm, not sentient beings in the upper two realms (the form realm (色界, Sè jiè) and the formless realm). Because there is suffering in the desire realm that needs to be relieved, it focuses on sentient beings in the desire realm. There is no suffering in the upper realms, so the scriptures do not mention it. The view of the Satyasiddhi School is that the Four Immeasurables universally relate to sentient beings in the three realms (三界, Sān jiè). Therefore, the Satyasiddhi Shastra says: 'Some theorists say that the Four Immeasurables only relate to sentient beings in the desire realm.' What is the reason for this? The answer is: 'Why can't they relate to other sentient beings? The Buddha said that loving-kindness universally covers all sentient beings, is it only sentient beings in the desire realm? Moreover, sentient beings in the form realm and the formless realm also have situations such as decline and falling into evil paths, why can't they relate to them?' However, although the Satyasiddhi School says that the Four Immeasurables universally relate to the three realms, it is only limited to one trichiliocosm (三千大千世界, Sānqiān dàqiān shìjiè), and does not discuss the ten directions. The Four Immeasurables of Buddhas and Bodhisattvas are boundless and vast, covering all realms of sentient beings, and universally relating to all of them. (These two discussions end)
Next, clarify the place of arising. Arising through cultivation in the body is called the place of arising. According to the Abhidharma School, the Four Immeasurables can only arise when the body is in the desire realm, not in the upper two realms. Why is this so? The Samuccaya-hrdaya-sastra (雜心論, Zāxīn lùn) explains: 'Loving-kindness counteracts anger, compassion stops harmful thoughts, joy eliminates jealousy, and equanimity removes greed and anger.' These are all afflictions of the desire realm, so they are countermeasures against the afflictions of the desire realm.
起。又慈欲與苦眾生樂。餘三隨助。欲界有苦故欲界起。上界無苦是以不生。就欲界中三天下人能起無量。余皆不修。何故偏在三天下修非郁單越。由說起故。何故唯人非餘四趣。人多方便故能修起。天多著樂不肯修習。三塗難處不能修起。故非余趣。成實三界皆得修起。彼問曰。有論師說。欲界現入。是事云何。答曰。不然。一切生處皆能現入。彼復問言。若在上界亦得修起。即上界死還上界生。報應無盡。釋言。上界雖得修起亦有退失。故還生下。大乘亦說。三界俱起。菩薩所在常修習故(此三門竟)。
次辨成處。隨身不失名為成處。依如毗曇四無量心性是有漏。在下成上。生上失下。以是義故依于初禪未來中間所修無量但未退失。大梵已還隨身何處皆得成就。生上界失。依二禪者二禪已還一切處成。乃至依於四禪起者四禪已還一切處成。生上即失。成實法中有漏生上不失於下。上得寄起下地法故。以是義故依一切禪所修無量但未退失。於三界中隨身何處皆得成就。故彼成實無量品云。於一切處有一切矣。大乘亦爾。菩薩所修隨身何處常成就故。
第八門中明無量心大小不同。略有十二。一心體不同。小無量心六識七識以之為體。大無量心真識為體。二心法不同。小無量中慈之與悲是無瞋性。喜是
【現代漢語翻譯】 現代漢語譯本：起。又慈心想要給予受苦眾生快樂，其餘三種（悲、喜、舍）隨之輔助。欲界有苦難，所以（慈心）在欲界生起，上界沒有苦難，因此不會生起。就在欲界中，三大天下（指閻浮提、瞿陀尼、弗婆提）的人能夠發起無量心，其餘地方的人都不修習。為什麼偏偏在三大天下修習，而不是在郁單越（Uttarakuru，北俱盧洲）？因為佛陀在這些地方宣說（修習方法）。為什麼只有人道，而不是其餘四趣（地獄、餓鬼、畜生、天道）？因為人有諸多方便，所以能夠修習發起（無量心）。天道眾生多貪著享樂，不肯修習。三惡道（地獄、餓鬼、畜生）處境艱難，不能修習發起（無量心），所以不是其餘各道。成實宗認為三界都可以修習發起（無量心）。他們問道：有論師說，（無量心）在欲界現前證入，這件事是怎樣的？回答說：不是這樣的，一切眾生所生之處都能現前證入。他們又問：如果在上界也能修習發起（無量心），那麼在上界死後還生到上界，報應就沒有窮盡了。解釋說：上界雖然可以修習發起（無量心），但也有退失的情況，所以還會生到地獄。大乘也說，三界都可以發起（無量心），因為菩薩無論在哪裡都經常修習的緣故（這三個方面講完了）。 其次辨別成就之處。隨身不失的叫做成就之處。依照毗曇宗的觀點，四無量心（慈、悲、喜、舍）的體性是有漏的，在地獄成就，生到上界就失去。因為這個緣故，依靠初禪的未來中間所修的無量心，只要沒有退失，大梵天及以下的地方，無論在什麼地方都可以成就。生到上界就失去。依靠二禪所修的，二禪及以下的一切地方都可以成就，乃至依靠四禪發起（無量心）的，四禪及以下的一切地方都可以成就，生到上界就失去。成實宗認為，有漏法生到上界也不會失去在地獄所成就的，因為在上界可以憑藉下地的法發起（無量心）。因為這個緣故，依靠一切禪定所修的無量心，只要沒有退失，在三界中無論在什麼地方都可以隨身成就。所以成實宗的《無量品》說，在一切地方都有一切（功德）。大乘也是這樣，菩薩所修的（無量心），無論在什麼地方都經常成就。 第八個方面說明無量心的大小不同，大致有十二種。第一是心體不同。小無量心以六識、七識作為心體，大無量心以真識作為心體。第二是心法不同。小無量心中，慈心和悲心是無瞋的性質，喜心是
【English Translation】 English version: Rising. Furthermore, loving-kindness desires to give happiness to suffering beings, with the other three (compassion, joy, equanimity) assisting. The desire realm has suffering, therefore (loving-kindness) arises in the desire realm. The upper realms have no suffering, so it does not arise there. Within the desire realm, people in the three great continents (Jambudvipa, Godaniya, Pubbavideha) are able to generate immeasurable minds, while others do not cultivate them. Why specifically in the three great continents and not in Uttarakuru (North Kurukshetra)? Because the Buddha taught (the methods of cultivation) in these places. Why only humans and not the other four destinies (hell, hungry ghosts, animals, gods)? Because humans have many conveniences, so they are able to cultivate and generate (immeasurable minds). Gods are mostly attached to pleasure and unwilling to cultivate. The three evil destinies (hell, hungry ghosts, animals) are difficult places and unable to cultivate, so it is not the other destinies. The Satyasiddhi School believes that all three realms can cultivate and generate (immeasurable minds). They ask: Some teachers say that (immeasurable minds) are realized in the desire realm. How is this? The answer is: It is not like that; all places of birth can realize them. They also ask: If one can cultivate and generate (immeasurable minds) in the upper realms, then after dying in the upper realms, one is reborn in the upper realms, and the karmic retribution would be endless. The explanation is: Although one can cultivate and generate (immeasurable minds) in the upper realms, there is also the possibility of regression, so one is reborn in the lower realms. The Mahayana also says that all three realms can generate (immeasurable minds), because Bodhisattvas constantly cultivate wherever they are (these three aspects are finished). Next, distinguishing the place of accomplishment. That which is not lost with the body is called the place of accomplishment. According to the Sarvastivada School, the nature of the four immeasurable minds (loving-kindness, compassion, joy, equanimity) is defiled. Accomplishment occurs in the lower realm, and is lost upon being born in the upper realm. For this reason, the immeasurable minds cultivated based on the future intermediate state of the first dhyana, as long as they are not lost, can be accomplished anywhere up to and including the Great Brahma heaven. They are lost upon being born in the upper realm. Those cultivated based on the second dhyana can be accomplished everywhere up to and including the second dhyana. Likewise, those generated based on the fourth dhyana can be accomplished everywhere up to and including the fourth dhyana. They are lost upon being born in the upper realm. The Satyasiddhi School believes that defiled dharmas are not lost in the lower realm upon being born in the upper realm, because one can generate (immeasurable minds) in the upper realm based on the dharmas of the lower realm. For this reason, the immeasurable minds cultivated based on all dhyanas, as long as they are not lost, can be accomplished anywhere in the three realms. Therefore, the 'Immeasurable Qualities' chapter of the Satyasiddhi School says, 'In all places, there are all (merits).' The Mahayana is also like this; the (immeasurable minds) cultivated by Bodhisattvas are constantly accomplished wherever they are. The eighth aspect explains the differences in the magnitude of the immeasurable minds, roughly in twelve ways. First, the nature of the mind is different. Small immeasurable minds take the six consciousnesses and the seventh consciousness as their nature, while large immeasurable minds take the true consciousness as their nature. Second, the dharmas of the mind are different. In small immeasurable minds, loving-kindness and compassion are of the nature of non-anger, and joy is
受性。舍貪性。大無量心是智慧性。故雜心云。大悲是慧。一切無量皆大悲攝故。餘三種亦是慧性。以慧證入法界門中化益法門說為慈等。故名為慧。隨用義分與小相似。三漏無漏別。小無量心一向有漏妄為體故。大無量心一向無漏。真為體故。四常無常別。小無量心一向無常。妄為體故。大者是常。真為體故。五心緣不同。小無量心攀緣分別。大無量心心如虛空。無一分別而能普益一切眾生。六行緣不同。如涅槃說。無量有四。一緣而非自在。普緣一切名之為緣。不能自在與其利樂名非自在。二自在而非緣。如緣父母妻子眷屬與樂無礙名為自在。所益不廣稱曰非緣。三者非緣亦非自在。如聲聞等緣小境界。故名非緣。不能與樂名不自在。若緣小境即非無量。何故經言有無量心而非緣乎。釋言。此是無量中分亦名無量。如一比丘僧中分故亦名為僧。四亦緣亦自在。普緣一切名之為緣。與益無礙稱曰自在。四中前三是小無量。后一是大。七依法不同。小無量心依世法成。大無量心依真諦成。故涅槃云。舍世諦慈得第一義慈。第一義慈即是佛性。故涅槃云。慈即佛性菩提涅槃常樂凈等。八成德不同。小無量心一行一緣。大無量心德體圓通。一一門中曠備法界一切行德。如維摩說。九起行不同。小無量心出生小善。大無量心
【現代漢語翻譯】 現代漢語譯本 受性（本質）。捨棄貪婪的本性。偉大的無量心是智慧的本性。所以《雜心論》中說：『大悲是智慧。』因為一切無量都包含在大悲之中。其餘三種（慈、喜、舍）也是智慧的本性。以智慧證悟進入法界之門，化度利益眾生的法門，被稱為慈等，所以名為智慧。隨其作用的意義來區分，與小無量心相似。 三、有漏無漏的區別。小無量心始終是有漏的，以虛妄為本體。大無量心始終是無漏的，以真如為本體。 四、常與無常的區別。小無量心始終是無常的，以虛妄為本體。大無量心是常的，以真如為本體。 五、心所緣不同。小無量心攀緣分別。大無量心心如虛空，沒有一絲分別，卻能普遍利益一切眾生。 六、行緣不同。如《涅槃經》所說，無量有四種：一、緣一切眾生但非自在。普遍緣一切眾生名為緣，不能自在地給予他們利益安樂名為非自在。二、自在但非緣一切眾生。如緣父母妻子眷屬，給予安樂沒有障礙名為自在，所利益的不廣泛稱為非緣。三、非緣一切眾生亦非自在。如聲聞等緣小境界，所以名為非緣，不能給予安樂名不自在。如果緣小境界就不是無量。為什麼經中說有無量心卻不是緣一切眾生呢？解釋說：這是無量中的一部分，也名為無量。如同一位比丘是僧團中的一部分，所以也名為僧。四、既緣一切眾生也自在。普遍緣一切眾生名為緣，給予利益沒有障礙稱為自在。四種無量心中，前三種是小無量，后一種是大無量。 七、所依據的法不同。小無量心依據世俗法成就。大無量心依據真諦成就。所以《涅槃經》說：『捨棄世諦的慈，得到第一義諦的慈。』第一義諦的慈就是佛性。所以《涅槃經》說：『慈就是佛性、菩提、涅槃、常樂凈等。』 八、成就的功德不同。小無量心一行一緣。大無量心功德本體圓融通達，每一個法門中都廣闊具備法界一切行德。如《維摩詰經》所說。 九、發起行為不同。小無量心出生小的善行。大無量心……
【English Translation】 English version Nature of Reception (Essence). Abandoning the nature of greed. The great immeasurable mind is the nature of wisdom. Therefore, the Za Xin Lun (Treatise on the Collection of Categories) says: 'Great compassion is wisdom.' Because all immeasurables are contained within great compassion. The remaining three (loving-kindness, joy, equanimity) are also the nature of wisdom. Using wisdom to realize entry into the Dharma Realm gate, the Dharma methods of transforming and benefiting beings are called loving-kindness, etc., therefore they are named wisdom. Distinguishing them according to the meaning of their function, they are similar to the small immeasurable minds. Three, the difference between with outflows and without outflows. The small immeasurable mind is always with outflows, taking delusion as its substance. The great immeasurable mind is always without outflows, taking Suchness as its substance. Four, the difference between permanence and impermanence. The small immeasurable mind is always impermanent, taking delusion as its substance. The great immeasurable mind is permanent, taking Suchness as its substance. Five, the objects of the mind are different. The small immeasurable mind clings and discriminates. The great immeasurable mind is like empty space, without a trace of discrimination, yet it can universally benefit all sentient beings. Six, the conditions of practice are different. As the Nirvana Sutra says, there are four types of immeasurables: One, it conditions all beings but is not independent. Universally conditioning all beings is called conditioning, not being able to independently give them benefit and joy is called not independent. Two, it is independent but does not condition all beings. For example, conditioning parents, wife, children, and relatives, giving joy without obstruction is called independent, the benefit is not widespread is called not conditioning. Three, it neither conditions all beings nor is it independent. Such as Sravakas (Hearers) conditioning small realms, therefore it is called not conditioning, not being able to give joy is called not independent. If one conditions a small realm, it is not immeasurable. Why does the sutra say there is an immeasurable mind but it does not condition all beings? The explanation is: This is a part of the immeasurable, and is also called immeasurable. Just as one bhikshu (monk) is a part of the sangha (community), therefore he is also called sangha. Four, it both conditions all beings and is independent. Universally conditioning all beings is called conditioning, giving benefit without obstruction is called independent. Among the four types of immeasurable minds, the first three are small immeasurable minds, and the last one is the great immeasurable mind. Seven, the Dharma upon which they rely is different. The small immeasurable mind is accomplished based on worldly Dharma. The great immeasurable mind is accomplished based on the ultimate truth. Therefore, the Nirvana Sutra says: 'Abandoning the loving-kindness of worldly truth, one obtains the loving-kindness of the first principle truth.' The loving-kindness of the first principle truth is the Buddha-nature. Therefore, the Nirvana Sutra says: 'Loving-kindness is Buddha-nature, Bodhi (enlightenment), Nirvana (liberation), permanence, bliss, purity, etc.' Eight, the merits they accomplish are different. The small immeasurable mind is one practice, one condition. The great immeasurable mind's merits and substance are perfectly integrated and unobstructed, in each Dharma gate it widely possesses all practices and merits of the Dharma Realm. As the Vimalakirti Sutra says. Nine, the arising of actions is different. The small immeasurable mind gives rise to small good deeds. The great immeasurable mind...
能生一切功德善根。故涅槃中說。慈能生一切諸行。地持亦爾。十功能不同。如雜心說。小無量心能緣不能度。大無量心能緣能度。又小無量能度小苦小惡眾生。大無量心能度大苦大惡眾生。十一位分不同。小無量心位在世間。大無量心位在出世。所謂無量初地已上。故涅槃云。因世無量得出世無量。是故出世名大無量。十二在人不同。如雜心說。小無量心與二乘共。大無量心不與聲聞辟支佛共。四無量心辨之粗爾。
四無礙義七門分別(釋名一 辨相二 隨義具論三 相對辨四 大小有無五 大小不同六 對力無畏彰別本末七)
第一釋名。四無礙者起說智也。說智不同。一門說四。四名是何。一法無礙。二義無礙。三辭無礙。四樂說無礙。所言法者。泛釋有二。一軌則名法。二自體名法。知法無滯名法無礙。義無礙者。泛釋有四。一所以名義。二義用名義。三義利名義。四德義名義。知義無滯名義無礙。辨法之言目之為辭。于辭自在名辭無礙。語稱物情名為樂說。於樂自在名樂說無礙。此四經中亦名四辨。若別分之無礙是智。辨是口業。智于諸法知無滯礙。故名無礙。言辭辨了故稱為辨。通即心口俱名無礙。齊稱為辨。智于諸法知無滯礙。故名無礙。知法辨了故複名辨。口于諸法說無障礙名為無礙。
【現代漢語翻譯】 現代漢語譯本：能生出一切功德和善根。所以《涅槃經》中說：『慈能生出一切諸行。』《地持經》也是這樣說的。十種功能不同，如《雜心論》所說：『小無量心只能緣取（對像），不能度化（眾生）。大無量心既能緣取，又能度化。』又，小無量心能度化小苦小惡的眾生，大無量心能度化大苦大惡的眾生。十一位次不同，小無量心的位次在世間，大無量心的位次在出世間，也就是無量心在初地以上。所以《涅槃經》說：『因為有世間的無量心，才能得出世間的無量心。』因此，出世間的無量心被稱為大無量心。十二種人在人不同，如《雜心論》所說：『小無量心與二乘（聲聞乘和緣覺乘）共通，大無量心不與聲聞和辟支佛共通。』以上是對四無量心的粗略辨析。
四無礙義，從七個方面分別闡述：（一、解釋名稱；二、辨別體相；三、隨順意義全面論述；四、相對辨別；五、大小有無；六、大小不同；七、對治力與無畏的彰顯，辨別根本與末端）
第一，解釋名稱。四無礙指的是開始演說智慧。演說智慧不同，從一個方面來說有四種。這四種名稱是什麼？一是法無礙（Dharma-pratisaṃvidā，對佛法的通達無礙），二是義無礙（Artha-pratisaṃvidā，對義理的理解無礙），三是辭無礙（Nirukti-pratisaṃvidā，對言辭的運用無礙），四是樂說無礙（Pratibhāna-pratisaṃvidā，說法辯才無礙）。所說的『法』，泛泛地解釋有兩種：一是軌則名為法，二是自體名為法。了解法而沒有滯礙，稱為法無礙。義無礙，泛泛地解釋有四種：一是所以名為義，二是義用名為義，三是義利名為義，四是德義名為義。瞭解義而沒有滯礙，稱為義無礙。辨別法的言語稱為辭。對於言辭運用自在，稱為辭無礙。言語符合眾生的心意，稱為樂說。對於樂說自在，稱為樂說無礙。這四種在經中也稱為四辯。如果分別來說，無礙是智慧，辯是口業。智慧對於諸法，瞭解而沒有滯礙，所以稱為無礙。言辭辨析明瞭，所以稱為辯。總的來說，心和口都稱為無礙，都稱為辯。智慧對於諸法，瞭解而沒有滯礙，所以稱為無礙。了解法而辨析明瞭，所以又稱為辯。口對於諸法，演說而沒有障礙，稱為無礙。
【English Translation】 English version: It can generate all merits and roots of goodness. Therefore, the Nirvana Sutra says: 'Loving-kindness can generate all practices.' The Bodhisattva-bhumi Sutra also says the same. The ten functions are different, as the Samuccaya-hrdaya-sastra says: 'Small immeasurable mind can only perceive (objects) but cannot liberate (beings). Great immeasurable mind can both perceive and liberate.' Furthermore, small immeasurable mind can liberate beings from small suffering and small evils, while great immeasurable mind can liberate beings from great suffering and great evils. The ten-one positions are different. The position of small immeasurable mind is in the mundane realm, while the position of great immeasurable mind is in the supramundane realm, that is, immeasurable mind is above the first bhumi (ground). Therefore, the Nirvana Sutra says: 'Because there is mundane immeasurable mind, there can be supramundane immeasurable mind.' Therefore, supramundane immeasurable mind is called great immeasurable mind. The twelve kinds of people are different. As the Samuccaya-hrdaya-sastra says: 'Small immeasurable mind is common to the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), while great immeasurable mind is not common to Sravakas and Pratyekabuddhas.' The above is a rough analysis of the Four Immeasurables.
The Four Unimpeded Knowledges are explained from seven aspects: (1. Explanation of Names; 2. Differentiation of Characteristics; 3. Comprehensive Discussion Following the Meaning; 4. Relative Differentiation; 5. Existence or Non-existence of Large and Small; 6. Differences Between Large and Small; 7. Manifestation of Antidotal Power and Fearlessness, Differentiating Root and Branch)
First, Explanation of Names. The Four Unimpeded Knowledges refer to the wisdom of eloquent exposition. The wisdom of eloquent exposition differs, and from one aspect, there are four types. What are these four names? First is Dharma-pratisaṃvidā (unimpeded knowledge of the Dharma), second is Artha-pratisaṃvidā (unimpeded knowledge of the meaning), third is Nirukti-pratisaṃvidā (unimpeded knowledge of language), and fourth is Pratibhāna-pratisaṃvidā (unimpeded knowledge of eloquence). The 'Dharma' that is spoken of has two general explanations: first, a rule is called Dharma, and second, self-nature is called Dharma. Knowing the Dharma without obstruction is called Dharma-pratisaṃvidā. Artha-pratisaṃvidā has four general explanations: first, the reason is called Artha, second, the function is called Artha, third, the benefit is called Artha, and fourth, the virtuous meaning is called Artha. Knowing the meaning without obstruction is called Artha-pratisaṃvidā. The words that distinguish the Dharma are called Nirukti. Being free in the use of words is called Nirukti-pratisaṃvidā. Speech that accords with the feelings of beings is called Pratibhāna. Being free in Pratibhāna is called Pratibhāna-pratisaṃvidā. These four are also called the Four Eloquences in the sutras. If distinguished separately, unimpeded knowledge is wisdom, and eloquence is verbal karma. Wisdom knows all dharmas without obstruction, so it is called unimpeded knowledge. Eloquence is clear and distinct, so it is called eloquence. Generally speaking, both mind and mouth are called unimpeded knowledge, and both are called eloquence. Wisdom knows all dharmas without obstruction, so it is called unimpeded knowledge. Knowing the Dharma and distinguishing it clearly is also called eloquence. The mouth speaks of all dharmas without obstruction, and this is called unimpeded knowledge.
言辭辨了故複稱辨。名義如是(此一門竟)。
次辨其相。此四種中隨相別分前二是智。后二是說。智中窮本唯一知法。就智法中上窮深故別分義。說中窮本其唯一辭。辭中善巧故復分樂。通而論之四俱是智。智之所照四俱是法。依智起言四俱是說。故地經言。四無礙智起言辭說。今先就法辨其四種。余類可知。辨法不同略有四門。一教法為法。二諦為義。依此法義隨方言音辨宣之儀用之為辭。辭中差別能應物情名為樂說。二世諦為法。真諦為義。於世諦中色等諸法各有自體。故名為法。又復世諦顯真之軌亦名為法。真諦之理有深所以。故號為義。一切教法名之為辭。隨方言音辨宣之儀名為樂說。三真諦為法。世諦為義。真諦是其諸法自體故名為法。世諦是其顯真所以。故說為義。又復義用亦名為義。辭樂如上。四曆法分別一一法中皆具四種。如地經說。如一色中總相論色名之為法。色中差別目之為義。隨方說儀稱之為辭。辭中差別即名樂說。如是一切。上來所辨通皆是法。依法正知。悉皆是智。依此起言。四俱是說。辨相粗爾(此二門竟)。
次隨門別具義論之。法無礙中具有五種。一知教法名法無礙。故地經中知修多羅名法無礙。如是一切。二知世諦名法無礙。故地經中知色等法名法無礙。三知第一
【現代漢語翻譯】 現代漢語譯本： 言辭辨析完畢后，再次稱為辨析。名義就是這樣（這一門辨析完畢）。
接下來辨析它們的相狀。這四種無礙中，根據相狀的不同，可以分為兩類：前兩種是智慧（智），后兩種是言說（說）。智慧中，探究根本來說，只有一種知法（瞭解佛法）。就智慧的法而言，向上探究其深奧之處，所以又可以細分為義（意義）。言說中，探究根本來說，只有一種言辭（辭）。言辭中，善於運用技巧，所以又可以細分為樂說（悅耳的說法）。總的來說，四者都是智慧。智慧所照耀的，四者都是法。依靠智慧而產生的言語，四者都是言說。所以《地持經》說：『四無礙智產生言辭和說法。』現在先就法來辨析這四種無礙，其餘的可以類推。辨析法有所不同，大致有四種途徑：一、教法（佛陀的教導）即是法，二諦（世俗諦和勝義諦）即是義。依據這法和義，隨著各地的語言和聲音，辨別宣說的儀軌和作用，這就是辭。言辭中的差別，能夠應和眾生的心意，就叫做樂說。二、世俗諦即是法，勝義諦即是義。在世俗諦中，色等諸法各有其自體，所以稱為法。而且世俗諦是顯現真諦的途徑，也可以稱為法。真諦的道理有深刻的內涵，所以稱為義。一切教法都稱為辭。隨著各地的語言和聲音，辨別宣說的儀軌，稱為樂說。三、勝義諦即是法，世俗諦即是義。勝義諦是諸法的自體，所以稱為法。世俗諦是顯現真諦的途徑，所以說是義。而且義理的作用也稱為義。辭和樂說如前所述。四、曆法分別，在每一個法中都具備四種無礙。如《地持經》所說：『如一種色法中，總的方面來說，色法稱為法。色法中的差別，稱為義。隨著各地的語言來宣說，稱為辭。言辭中的差別，就叫做樂說。』一切法都是如此。以上所辨析的，總的來說都是法。依據法而正確地認知，都是智慧。依據這些而產生的言語，四者都是言說。辨析相狀大概如此（這第二門辨析完畢）。
接下來根據不同的門類，詳細地討論其意義。法無礙中具有五種：一、瞭解教法，稱為法無礙。所以《地持經》中說：『瞭解修多羅（Sutra，經）稱為法無礙。』一切法都是如此。二、瞭解世俗諦，稱為法無礙。所以《地持經》中說：『瞭解色等法，稱為法無礙。』三、瞭解第一義（ परमार्थ satya， ultimate truth）
【English Translation】 English version: After the analysis of words and expressions is completed, it is again called analysis. The meaning of the terms is like this (this section of analysis is completed).
Next, analyze their characteristics. Among these four kinds of unobstructedness, according to the differences in characteristics, they can be divided into two categories: the first two are wisdom (jnana), and the latter two are speech (vacana). In wisdom, exploring the root, there is only one knowledge of Dharma (understanding the Buddha's teachings). Regarding the Dharma of wisdom, exploring its profoundness upwards, it can be further divided into meaning (artha). In speech, exploring the root, there is only one expression (pada). In expression, being skilled in using techniques, it can be further divided into eloquent speech (pleasant speech). Generally speaking, all four are wisdom. What wisdom illuminates, all four are Dharma. Words arising from wisdom, all four are speech. Therefore, the Bodhisattvabhumi Sutra says: 'The four unobstructed wisdoms produce words and speech.' Now, let's first analyze these four kinds of unobstructedness based on Dharma, and the rest can be inferred by analogy. The analysis of Dharma is different, with roughly four approaches: First, the teaching of the Dharma (Buddha's teachings) is Dharma, the two truths (conventional truth and ultimate truth) are meaning. Based on this Dharma and meaning, according to the languages and sounds of various regions, distinguishing the rituals and functions of proclamation, this is expression. The difference in expression, being able to respond to the minds of sentient beings, is called eloquent speech. Second, conventional truth is Dharma, ultimate truth is meaning. In conventional truth, phenomena such as form each have their own self-nature, so they are called Dharma. Moreover, conventional truth is the path to manifest ultimate truth, and it can also be called Dharma. The principle of ultimate truth has profound connotations, so it is called meaning. All teachings are called expression. According to the languages and sounds of various regions, distinguishing the rituals of proclamation is called eloquent speech. Third, ultimate truth is Dharma, conventional truth is meaning. Ultimate truth is the self-nature of all phenomena, so it is called Dharma. Conventional truth is the path to manifest ultimate truth, so it is said to be meaning. Moreover, the function of meaning is also called meaning. Expression and eloquent speech are as described above. Fourth, through the analysis of the calendar, each Dharma possesses four kinds of unobstructedness. As the Bodhisattvabhumi Sutra says: 'Like in one form, generally speaking, form is called Dharma. The differences in form are called meaning. According to the languages of various regions to proclaim, it is called expression. The difference in expression is called eloquent speech.' All Dharmas are like this. What has been analyzed above, generally speaking, is all Dharma. Correctly recognizing based on Dharma is all wisdom. Words arising from these, all four are speech. The analysis of characteristics is roughly like this (this second section of analysis is completed).
Next, according to different categories, discuss their meanings in detail. In Dharma unobstructedness, there are five kinds: First, understanding the teachings, it is called Dharma unobstructedness. Therefore, the Bodhisattvabhumi Sutra says: 'Understanding the Sutras (Sutra) is called Dharma unobstructedness.' All Dharmas are like this. Second, understanding conventional truth, it is called Dharma unobstructedness. Therefore, the Bodhisattvabhumi Sutra says: 'Understanding phenomena such as form is called Dharma unobstructedness.' Third, understanding the ultimate truth (Paramartha satya)
義名法無礙。故地經中知法無性名法無礙。如是一切。四知因行名法無礙。故地經中知菩薩行名法無礙。五知果德名法無礙。故地經中知佛法身名法無礙。如是一切。義無礙中具亦有五。一知教中解釋所以名義無礙。故地經中知解釋相名義無礙。二知世諦名義無礙。故地經中知法生滅名義無礙。三知第一義名義無礙。故地經中知如實境名義無礙。四知因行名義無礙。故地經中善知十地義差別相名義無礙。五知果德名義無礙。故地經中知佛色身時事相等名義無礙。辭無礙中具義有五。一知名無盡起說自在名辭無礙。云何無盡。如華嚴經名號品說。四諦名字一世界中有四十億那由他別。一切世界差別例然。如來名字一世界中有百億萬。一切世界差別類爾。以此類余諸法名字齊應無盡。二得解知一切眾生語言三昧。隨以何言起說自在名辭無礙。三得無礙法䗍聲相起說自在名辭無礙。四得聞持持一切教起說自在名辭無礙。五得義持持一切義起說自在名辭無礙。樂說無礙差別有五。一知義不同稱情樂說。二知教不同稱情樂說。三知諸法名字不同稱情樂說。四知方言不同稱情樂說。五以無礙法䗍圓音稱情樂說。具義如是(此三門竟)。
次就諸法相對辨異。法義相對略有十四。一就能詮所詮分異。知一切教名法無礙。知諸法
【現代漢語翻譯】 現代漢語譯本 義名法無礙。故《地經》中知法無性名法無礙。如是一切。四知因行名法無礙。故《地經》中知菩薩行名法無礙。五知果德名法無礙。故《地經》中知佛法身名法無礙。如是一切。 義無礙中具亦有五。一知教中解釋所以名義無礙。故《地經》中知解釋相名義無礙。二知世諦（世俗諦）名義無礙。故《地經》中知法生滅名義無礙。三知第一義（勝義諦）名義無礙。故《地經》中知如實境名義無礙。四知因行名義無礙。故《地經》中善知十地義差別相名義無礙。五知果德名義無礙。故《地經》中知佛色身時事相等名義無礙。 辭無礙中具義有五。一知名無盡起說自在名辭無礙。云何無盡？如《華嚴經·名號品》說，四諦（苦、集、滅、道）名字一世界中有四十億那由他（梵文數字單位，意為極大的數目）別，一切世界差別例然。如來名字一世界中有百億萬。一切世界差別類爾。以此類余諸法名字齊應無盡。二得解知一切眾生語言三昧（禪定的一種），隨以何言起說自在名辭無礙。三得無礙法䗍聲相起說自在名辭無礙。四得聞持持一切教起說自在名辭無礙。五得義持持一切義起說自在名辭無礙。 樂說無礙差別有五。一知義不同稱情樂說。二知教不同稱情樂說。三知諸法名字不同稱情樂說。四知方言不同稱情樂說。五以無礙法䗍圓音稱情樂說。具義如是（此三門竟）。 次就諸法相對辨異。法義相對略有十四。一就能詮所詮分異。知一切教名法無礙。知諸法
【English Translation】 English version 'Unimpededness of Dharma and Names'. Therefore, in the Dasabhumika Sutra (Earth Sutra), knowing the non-substantial nature of dharmas is called 'Unimpededness of Dharma'. Thus is everything. Fourth, knowing the causes and practices is called 'Unimpededness of Dharma'. Therefore, in the Dasabhumika Sutra, knowing the practices of Bodhisattvas is called 'Unimpededness of Dharma'. Fifth, knowing the virtues of the fruition is called 'Unimpededness of Dharma'. Therefore, in the Dasabhumika Sutra, knowing the Dharmakaya (Dharma body) of the Buddha is called 'Unimpededness of Dharma'. Thus is everything. Within 'Unimpededness of Meaning', there are also five aspects. First, knowing the explanation within the teachings is called 'Unimpededness of Meaning'. Therefore, in the Dasabhumika Sutra, knowing the aspects of explanation is called 'Unimpededness of Meaning'. Second, knowing the conventional truth (Samvriti-satya) is called 'Unimpededness of Meaning'. Therefore, in the Dasabhumika Sutra, knowing the arising and ceasing of dharmas is called 'Unimpededness of Meaning'. Third, knowing the ultimate truth (Paramartha-satya) is called 'Unimpededness of Meaning'. Therefore, in the Dasabhumika Sutra, knowing the reality as it is is called 'Unimpededness of Meaning'. Fourth, knowing the causes and practices is called 'Unimpededness of Meaning'. Therefore, in the Dasabhumika Sutra, thoroughly knowing the different aspects of the meaning of the ten bhumis (ten stages of Bodhisattva path) is called 'Unimpededness of Meaning'. Fifth, knowing the virtues of the fruition is called 'Unimpededness of Meaning'. Therefore, in the Dasabhumika Sutra, knowing the physical body of the Buddha, the timing of events, and so on, is called 'Unimpededness of Meaning'. Within 'Unimpededness of Eloquence', there are five aspects of meaning. First, knowing that names are inexhaustible and being free to speak is called 'Unimpededness of Eloquence'. How are they inexhaustible? As the Avatamsaka Sutra (Flower Garland Sutra), chapter on 'Names and Titles', says, the names of the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) have forty billion nayutas (a large number in Sanskrit) of distinctions in one world; the differences in all worlds are similar. The names of the Tathagata (Buddha) number one hundred billion in one world; the differences in all worlds are similar. By analogy, the names of all other dharmas should also be inexhaustible. Second, attaining the samadhi (a state of meditative consciousness) of understanding the languages of all sentient beings, and being free to speak in any language, is called 'Unimpededness of Eloquence'. Third, attaining the unimpeded sound aspect of Dharma and being free to speak is called 'Unimpededness of Eloquence'. Fourth, attaining the power of retention to uphold all teachings and being free to speak is called 'Unimpededness of Eloquence'. Fifth, attaining the retention of meaning to uphold all meanings and being free to speak is called 'Unimpededness of Eloquence'. The distinctions of 'Unimpededness of Delightful Eloquence' are fivefold. First, knowing the differences in meaning and speaking delightfully according to the situation. Second, knowing the differences in teachings and speaking delightfully according to the situation. Third, knowing the differences in the names of all dharmas and speaking delightfully according to the situation. Fourth, knowing the differences in dialects and speaking delightfully according to the situation. Fifth, using the unimpeded, perfect sound of Dharma and speaking delightfully according to the situation. The meaning is thus complete (these three doors are finished). Next, distinguishing the differences in relation to all dharmas. The relationship between Dharma and meaning is roughly fourteenfold. First, distinguishing based on what is expressed and what expresses. Knowing all teachings is called 'Unimpededness of Dharma'. Knowing all dharmas
義名義無礙。故地持云。於法章句修慧不謬名法無礙。法相不謬名義無礙。二就能說所說分異。如地經說。知力無畏不共佛法大悲智行轉法輪德名法無礙。知所說法名義無礙。三就教中總別分異。如地經說。總知如來所轉法輪名法無礙。知佛所說八萬四千音聲差別名義無礙。四就教中本末分異。如地經說。知修多羅名法無礙。知解釋相名義無礙。五就二諦觀入分異。如地經說。知世諦中色等諸法名法無礙。知真諦中如實智境名義無礙。六就二諦淺深分異。亦得名為體用分異。真諦名體。世諦名用。如地經說。知法無性名法無礙。知法生滅名義無礙。七就諸法總別分異。如地經說。總知一切諸法自相名法無礙。知法差別名義無礙。八就諸法約時分異。如地經說。知現在法名法無礙。知過未法名義無礙。以過未法顯今所以。故說為義。九就諸法別智分異。如地經說。法智知法名法無礙。比智知法名義無礙。十就諸乘權實分異。如地經說。知實一乘名法無礙。知權說三名義無礙。涅槃經中知三乘別名法無礙。知實一乘名義無礙。十一通就諸乘淺深分異。知三乘人第一義智名法無礙。知三乘人世諦之智名義無礙。故地經說。知第一義無我慢相名法無礙。知世諦中無我慢相名義無礙。三乘上人證理之慧名第一義無我慢相。知陰界
【現代漢語翻譯】 現代漢語譯本： 『義』（Artha，意義）和『名』（Nāma，名稱）之間的關係是義不妨礙名，名不妨礙義。因此，《地持經》（Bodhisattvabhūmi Sūtra）中說：對於佛法的章節和語句，通過修行智慧而沒有謬誤，這稱為『法無礙』（Dharma-pratisaṃvidā，法無礙解）；對於佛法的體相沒有謬誤，這稱為『義無礙』（Artha-pratisaṃvidā，義無礙解）。 第二，可以從能說（說法者）和所說（所說法）的角度來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：了知如來的十力（Daśa-bala，如來十力）、四無畏（Catasro vaiśāradyāḥ，四無畏）、十八不共佛法（Aṣṭādaśāveṇikabuddhadharmāḥ，十八不共法）、大悲（Mahākaruṇā，大悲）、智慧（Jñāna，智慧）和修行（Caryā，行），以及轉法輪（Dharmacakra-pravartana，轉法輪）的功德，這稱為『法無礙』；了知所說的法，這稱為『義無礙』。 第三，可以從教義中的總相和別相來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：總體上了解如來所轉的法輪，這稱為『法無礙』；瞭解佛所說的八萬四千種音聲差別，這稱為『義無礙』。 第四，可以從教義中的根本和末端來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：瞭解修多羅（Sūtra，經）的內容，這稱為『法無礙』；瞭解對經文的解釋，這稱為『義無礙』。 第五，可以從二諦（Dva Satya，二諦）的觀照和證入來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：瞭解世俗諦（Saṃvṛti-satya，世俗諦）中的色（Rūpa，色）等諸法，這稱為『法無礙』；瞭解真諦（Paramārtha-satya，勝義諦）中如實智（Yathābhūta-jñāna，如實智）的境界，這稱為『義無礙』。 第六，可以從二諦的淺深來區分，也可以說是從體和用的角度來區分。真諦是體，世俗諦是用。如《地經》（Bodhisattvabhūmi Sūtra）所說：瞭解諸法無自性（Niḥsvabhāva，無自性），這稱為『法無礙』；瞭解諸法生滅（Utpāda-vyaya，生滅），這稱為『義無礙』。 第七，可以從諸法的總相和別相來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：總體上了解一切諸法的自相（Svalakṣaṇa，自相），這稱為『法無礙』；瞭解諸法的差別相，這稱為『義無礙』。 第八，可以從諸法的時間角度來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：瞭解現在的法，這稱為『法無礙』；瞭解過去和未來的法，這稱為『義無礙』。因為過去和未來的法可以顯明現在的法，所以說為『義』。 第九，可以從諸法的不同智慧來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：法智（Dharma-jñāna，法智）了解法，這稱為『法無礙』；比智（Anvaya-jñāna，類智）了解法，這稱為『義無礙』。 第十，可以從諸乘的權巧和真實來區分。如《地經》（Bodhisattvabhūmi Sūtra）所說：瞭解真實的一乘（Ekayāna，一乘），這稱為『法無礙』；瞭解權巧所說的三乘（Triyāna，三乘），這稱為『義無礙』。《涅槃經》（Nirvāṇa Sūtra）中說，瞭解三乘的差別，這稱為『法無礙』；瞭解真實的一乘，這稱為『義無礙』。 第十一，可以從諸乘的淺深來區分。瞭解三乘人所證得的第一義智（Paramārtha-jñāna，第一義智），這稱為『法無礙』；瞭解三乘人所證得的世俗諦之智，這稱為『義無礙』。所以《地經》（Bodhisattvabhūmi Sūtra）中說：瞭解第一義中沒有我慢相（Māna，我慢），這稱為『法無礙』；瞭解世俗諦中沒有我慢相，這稱為『義無礙』。三乘中的上等人所證得的證理之慧，稱為第一義無我慢相。瞭解陰（Skandha，蘊）、界（Dhātu，界）……
【English Translation】 English version: The relationship between 'Artha' (meaning) and 'Nāma' (name) is that meaning does not obstruct name, and name does not obstruct meaning. Therefore, the Bodhisattvabhūmi Sūtra says: 'To cultivate wisdom without error regarding the chapters and sentences of the Dharma is called Dharma-pratisaṃvidā (unobstructed understanding of the Dharma); to have no error regarding the characteristics of the Dharma is called Artha-pratisaṃvidā (unobstructed understanding of the meaning).' Secondly, it can be distinguished from the perspective of the speaker (the one who speaks the Dharma) and what is spoken (the Dharma that is spoken). As the Bodhisattvabhūmi Sūtra says: 'Knowing the Tathāgata's Ten Powers (Daśa-bala), Four Fearlessnesses (Catasro vaiśāradyāḥ), Eighteen Unshared Qualities of a Buddha (Aṣṭādaśāveṇikabuddhadharmāḥ), Great Compassion (Mahākaruṇā), Wisdom (Jñāna), and Practice (Caryā), and the merit of turning the Wheel of Dharma (Dharmacakra-pravartana), this is called Dharma-pratisaṃvidā; knowing what is spoken is called Artha-pratisaṃvidā.' Thirdly, it can be distinguished from the general and specific aspects of the teachings. As the Bodhisattvabhūmi Sūtra says: 'Generally understanding the Wheel of Dharma turned by the Tathāgata is called Dharma-pratisaṃvidā; understanding the eighty-four thousand different sounds spoken by the Buddha is called Artha-pratisaṃvidā.' Fourthly, it can be distinguished from the root and branch of the teachings. As the Bodhisattvabhūmi Sūtra says: 'Understanding the content of the Sūtras is called Dharma-pratisaṃvidā; understanding the explanations of the Sūtras is called Artha-pratisaṃvidā.' Fifthly, it can be distinguished from the contemplation and realization of the Two Truths (Dva Satya). As the Bodhisattvabhūmi Sūtra says: 'Understanding the phenomena such as form (Rūpa) in the Conventional Truth (Saṃvṛti-satya) is called Dharma-pratisaṃvidā; understanding the realm of True Knowledge (Yathābhūta-jñāna) in the Ultimate Truth (Paramārtha-satya) is called Artha-pratisaṃvidā.' Sixthly, it can be distinguished from the superficial and profound aspects of the Two Truths, or it can be said to be distinguished from the perspective of essence and function. The Ultimate Truth is the essence, and the Conventional Truth is the function. As the Bodhisattvabhūmi Sūtra says: 'Understanding that phenomena have no self-nature (Niḥsvabhāva) is called Dharma-pratisaṃvidā; understanding that phenomena arise and cease (Utpāda-vyaya) is called Artha-pratisaṃvidā.' Seventhly, it can be distinguished from the general and specific aspects of all phenomena. As the Bodhisattvabhūmi Sūtra says: 'Generally understanding the self-characteristics (Svalakṣaṇa) of all phenomena is called Dharma-pratisaṃvidā; understanding the different characteristics of phenomena is called Artha-pratisaṃvidā.' Eighthly, it can be distinguished from the temporal aspect of all phenomena. As the Bodhisattvabhūmi Sūtra says: 'Understanding the present phenomena is called Dharma-pratisaṃvidā; understanding the past and future phenomena is called Artha-pratisaṃvidā.' Because the past and future phenomena can illuminate the present phenomena, it is said to be 'Artha'. Ninthly, it can be distinguished from the different wisdoms of all phenomena. As the Bodhisattvabhūmi Sūtra says: 'Dharma-jñāna (Knowledge of Dharma) understands the Dharma, which is called Dharma-pratisaṃvidā; Anvaya-jñāna (Inferential Knowledge) understands the Dharma, which is called Artha-pratisaṃvidā.' Tenthly, it can be distinguished from the expedient and real of the various vehicles. As the Bodhisattvabhūmi Sūtra says: 'Understanding the real One Vehicle (Ekayāna) is called Dharma-pratisaṃvidā; understanding the expediently spoken Three Vehicles (Triyāna) is called Artha-pratisaṃvidā.' The Nirvāṇa Sūtra says that understanding the differences of the Three Vehicles is called Dharma-pratisaṃvidā; understanding the real One Vehicle is called Artha-pratisaṃvidā. Eleventhly, it can be distinguished from the superficial and profound aspects of the various vehicles. Understanding the wisdom of the First Principle (Paramārtha-jñāna) attained by those in the Three Vehicles is called Dharma-pratisaṃvidā; understanding the wisdom of the Conventional Truth attained by those in the Three Vehicles is called Artha-pratisaṃvidā. Therefore, the Bodhisattvabhūmi Sūtra says: 'Understanding that there is no arrogance (Māna) in the First Principle is called Dharma-pratisaṃvidā; understanding that there is no arrogance in the Conventional Truth is called Artha-pratisaṃvidā.' The wisdom of realizing the truth attained by the superior individuals in the Three Vehicles is called the absence of arrogance in the First Principle. Understanding the aggregates (Skandha), realms (Dhātu)...
等名世諦中無我慢相。十二偏就大乘因中實相分異。知諸地實名法無礙。知諸地相名義無礙。故地經說。知菩薩行名法無礙。知說十地義差別相名義無礙。十三偏就大乘果中體德分異。知涅槃體名法無礙。知佛法身解脫般若三德差別名義無礙。故涅槃云。法者所謂大般涅槃。義謂法身解脫般若。十四偏就大乘果中體用分異。如地經說。知佛法身名法無礙。知佛色身時事相等名義無礙。法義相對實有無量。且論斯耳。就辭樂相對分異略有七種。一同體義分。以言顯理名之為辭。辭中差別隨人所好即名樂說。地經論中多依此門。二總別分異。總說名辭。別說名樂。故地經言。次第不斷名為樂說。三多一分異。一名顯法名之為辭。多名顯法隨人異樂名為樂說。故地經言。于假名法以假名說。名之為辭。不壞前名異假名說名為樂說。四粗妙分異。于惡眾生粗言呵識唯得名辭。妙言說法令人愛好方名樂說。五所隨分異。如地經說。隨音異說名之為辭。隨心異說名為樂說。六自他分異。諸佛菩薩隨自意語名之為辭。隨他意語說之為樂。是二種語如涅槃說。七約法分異亦得名為約智分異。如地經說。依於世諦正見說法名之為辭。依第一義不倒說法名為樂說。此據教授觀入時語。亦得宣說真諦名辭說世稱樂。辭樂之異理亦無量。且說斯
【現代漢語翻譯】 現代漢語譯本 在勝義諦（Paramārtha-satya）中，沒有我慢的相狀。十二種偏頗在於大乘因地中實相的區分。了知諸地真實之名，是為法無礙。了知諸地之相，是為義無礙。所以《地經》（Daśabhūmika Sūtra）說：『了知菩薩之行，是為法無礙。了知宣說十地的意義差別之相，是為義無礙。』 十三種偏頗在於大乘果地中體德的區分。了知涅槃之體，是為法無礙。了知佛法身、解脫、般若三種功德的差別，是為義無礙。所以《涅槃經》（Mahāparinirvāṇa Sūtra）說：『法，就是指大般涅槃。義，是指法身、解脫、般若。』 十四種偏頗在於大乘果地中體用的區分。如《地經》所說：『了知佛法身，是為法無礙。了知佛色身、時事相等，是為義無礙。』法與義相對而言，實際上有無量差別，這裡只是略作論述。 就辭（辭，word）與樂說（樂說，eloquence）相對而言，其區分略有七種：一是同體義的區分。用言語來顯明道理，稱之為辭。辭中的差別，隨各人所好，就稱為樂說。《地經論》中多依此門。 二是總別區分。總的來說，稱為辭。分別來說，稱為樂說。所以《地經》說：『次第不斷，稱為樂說。』 三是多一區分。一個名稱顯明一個法，稱之為辭。多個名稱顯明一個法，隨各人喜好不同，稱為樂說。所以《地經》說：『對於假名法，用假名來說明，稱之為辭。不破壞前面的名稱，用不同的假名來說明，稱為樂說。』 四是粗妙區分。對於惡劣的眾生，用粗糙的言語呵斥，只能稱為辭。用巧妙的言語說法，使人愛好，才能稱為樂說。 五是所隨區分。如《地經》所說：『隨聲音的不同而說，稱之為辭。隨心意的不同而說，稱之為樂說。』 六是自他區分。諸佛菩薩隨自己的意願所說的話，稱之為辭。隨他人的意願所說的話，稱之為樂說。這兩種言語，如《涅槃經》所說。 七是約法區分，也可以稱為約智區分。如《地經》所說：『依據世俗諦（Saṃvṛti-satya）的正見說法，稱之為辭。依據第一義諦（Paramārtha-satya）不顛倒的說法，稱為樂說。』這是根據教授觀想入門時的言語。也可以宣說真諦為辭，說世俗為樂。辭與樂說的差異，道理也是無量的，這裡只是略作說明。
【English Translation】 English version In the ultimate truth (Paramārtha-satya), there is no appearance of pride. Twelve deviations lie in the differentiation of the true aspect in the cause of the Mahāyāna. Knowing the true names of all the Bhūmis (Bhūmi, stages of the Bodhisattva path) is called unobstructedness of Dharma. Knowing the characteristics of all the Bhūmis is called unobstructedness of meaning. Therefore, the Daśabhūmika Sūtra (Daśabhūmika Sūtra, Ten Stages Sutra) says: 'Knowing the practices of the Bodhisattvas is called unobstructedness of Dharma. Knowing the different aspects of the meaning of the ten Bhūmis is called unobstructedness of meaning.' Thirteen deviations lie in the differentiation of the essence and virtues in the result of the Mahāyāna. Knowing the essence of Nirvāṇa (Nirvāṇa, cessation of suffering) is called unobstructedness of Dharma. Knowing the differences between the three virtues of the Buddha's Dharmakāya (Dharmakāya, the body of Dharma), liberation, and Prajñā (Prajñā, wisdom) is called unobstructedness of meaning. Therefore, the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra, the Great Nirvana Sutra) says: 'Dharma refers to the Great Nirvāṇa. Meaning refers to the Dharmakāya, liberation, and Prajñā.' Fourteen deviations lie in the differentiation of the essence and function in the result of the Mahāyāna. As the Daśabhūmika Sūtra says: 'Knowing the Buddha's Dharmakāya is called unobstructedness of Dharma. Knowing the Buddha's Rūpakāya (Rūpakāya, the body of form), the timing of events, and so on, is called unobstructedness of meaning.' The differences between Dharma and meaning are actually immeasurable, but here we only discuss them briefly. Regarding the contrast between '辭' (cí, words) and '樂說' (yuè shuō, eloquence), there are roughly seven types of distinctions: First, the distinction of the same essence and meaning. Using words to reveal the truth is called '辭'. The differences in words, according to individual preferences, are called '樂說'. The Daśabhūmika Sūtra commentary mostly relies on this approach. Second, the distinction between general and specific. Speaking generally is called '辭'. Speaking specifically is called '樂說'. Therefore, the Daśabhūmika Sūtra says: 'Continuous sequence is called '樂說'.' Third, the distinction between many and one. One name reveals one Dharma, which is called '辭'. Many names reveal one Dharma, which varies according to individual preferences, and is called '樂說'. Therefore, the Daśabhūmika Sūtra says: 'Using provisional names to explain provisional Dharmas is called '辭'. Without destroying the previous name, using different provisional names to explain is called '樂說'.' Fourth, the distinction between coarse and subtle. For evil beings, using coarse words to scold can only be called '辭'. Using subtle words to teach the Dharma, making people like it, can be called '樂說'. Fifth, the distinction of what is followed. As the Daśabhūmika Sūtra says: 'Speaking according to different sounds is called '辭'. Speaking according to different intentions is called '樂說'.' Sixth, the distinction between self and others. The words spoken by Buddhas and Bodhisattvas according to their own intentions are called '辭'. The words spoken according to the intentions of others are called '樂說'. These two kinds of speech are as described in the Mahāparinirvāṇa Sūtra. Seventh, the distinction based on Dharma, which can also be called the distinction based on wisdom. As the Daśabhūmika Sūtra says: 'Speaking based on the correct view of conventional truth (Saṃvṛti-satya) is called '辭'. Speaking based on the undeceiving ultimate truth (Paramārtha-satya) is called '樂說'.' This is based on the language used when teaching contemplation and entry. It can also be said that proclaiming the true truth is '辭', and speaking of the mundane is '樂'. The differences between '辭' and '樂說' are also immeasurable, and here is just a brief explanation.
耳(此四門竟)。
次明大小有無之義。通而論之大小皆有。小乘法中唯是利根阿羅漢得。餘者皆無。大乘法中種性已上一切皆具。若復通論十信菩薩亦分得之。隱顯別論大有小無。故涅槃云。聲聞緣覺無四無礙。問曰。經說。摩訶𤘽絺羅四無礙第一。今云何言小乘中無。釋有兩義。一多少分別。小乘所得少故名無。如河少水名為無水。此亦如是。故經說言。聲聞之人或有得一。或復得二。若具得者無有是處。以不具故宣說其無。大具得故說有無礙。二取捨分別。小乘之人於法取著。不能自然等照諸法。故無無礙。諸佛菩薩心無取著。自然等照一切諸法。故有無礙。故涅槃云。有取著者即無無礙。無取著乃有無礙。問曰。就通宣說大小齊得應好。何須就別言小不得。釋言。為顯四無礙智是上功德。小乘人中得之者鮮。設有得者不具不勝。是故就別道其不得。問曰。無礙就別唯大不在小者戒定慧等亦如是不。釋言。齊類理亦無傷。但戒定等是通行門。凡聖大小咸皆得之。四無礙智是上行門。上人方有。是故設通唯通小乘利根羅漢。彰勝隱劣唯在大乘。問曰。無礙是上功德得通聲聞。力無畏等何不如是。釋言。力等是上上門故小乘人一向不得。然德階降相非一準。或有功德。唯佛有之。如地持說。謂斷諸習及佛一切
{ "translations": [ "現代漢語譯本：", "（此為關於『耳』的四種功德的討論結束。）", "", "接下來闡明大小乘有無四無礙智的含義。總的來說，大小乘都有四無礙智。在小乘佛法中，只有利根的阿羅漢才能獲得，其餘的人都沒有。在大乘佛法中，從種性以上的菩薩都具備。如果更廣泛地說，十信位的菩薩也能分得一部分。如果從隱顯的角度分別討論，大乘有而小乘沒有。所以《涅槃經》說，聲聞和緣覺沒有四無礙智。有人問：經中說，摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以善於論議著稱）的四無礙智是第一，為什麼說小乘中沒有呢？解釋有兩種：一是多少的分別。小乘所得的少，所以稱為沒有。就像河裡的水很少，就說沒有水一樣。這裡也是如此。所以經中說，聲聞之人或者得到一種，或者得到兩種，如果能全部得到的，是沒有這種情況的。因為不完備，所以說他們沒有。大乘完備地得到，所以說有無礙智。二是取捨的分別。小乘之人對於法有所執著，不能自然地平等照見諸法，所以沒有無礙智。諸佛菩薩心中沒有執著，自然地平等照見一切諸法，所以有無礙智。所以《涅槃經》說，有執著的人就沒有無礙智，沒有執著的人才有無礙智。有人問：總的來說，說大小乘都能得到四無礙智不是更好嗎？為什麼一定要分別說小乘得不到呢？解釋說，爲了彰顯四無礙智是上等的功德，小乘人中得到它的人很少。即使有得到的，也不完備，也不殊勝。所以才分別說他們得不到。有人問：如果說無礙智分別來說只有大乘有而小乘沒有，那麼戒、定、慧等等也是這樣嗎？解釋說，如果按照類別來說，道理上也沒有什麼妨礙。但是戒、定等等是通行的法門，凡夫、聖人、大乘、小乘都能得到。四無礙智是上等的法門，只有上等的人才有。所以即使說通行，也只是說小乘中利根的阿羅漢。彰顯殊勝，隱藏低劣，只是在大乘中才這樣說。有人問：無礙智是上等的功德，尚且能通於聲聞，為什麼力、無畏等等不能這樣呢？解釋說，力等等是上上等的法門，所以小乘人一向得不到。然而，功德的階梯等級並不是一個標準。或者有些功德，只有佛才有，如《地持經》（瑜伽師地論本地分中菩薩地持品）所說，就是斷除一切習氣以及佛的一切功德。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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種妙智等。或有功德。佛菩薩有。餘者皆無。謂首楞嚴定及不思議解脫門等。或有功德。唯佛菩薩利羅漢有。餘人皆無。謂四無礙．無諍．愿智．邊際智等。或有功德。唯佛菩薩聲聞緣覺四人有之。謂三明等。或有功德。唯佛菩薩聲聞緣覺那含人有。謂滅盡定。或有功德。唯是三乘賢聖有之。謂三無漏根。或有功德。凡聖皆行。謂戒定等。德門不同非可一類。不得相併(此五門竟)。
次明大小不同之義。不同有六。一體性不同。二依地不同。三緣境不同。四緣心不同。五開化不同。六起說不同。體不同者。小乘無礙十智為體。言十智者。謂四諦智．法智．比智．盡智．無生智．等智及他心智。如龍樹說。辭法無礙唯等智性。以緣名故。樂說無礙具九智性。除一滅智。滅智緣無不緣眾生根欲性等隨樂說故。義無礙者。具十智性。十智所緣皆是義故。大乘法中莫不皆是一如實智。何者如實。如地持釋。謂清凈智一切智無礙智是如實智。何者是其依地不同。地謂九地。欲界八禪是其九也。如龍樹說。小乘法中義及樂說在於九地。九地所知皆是義故。義無礙智在於九地。依九地心緣諸眾生根欲性等為他說故。樂說無礙亦在九地。問曰。若言依四空定得緣眾生根欲性等起樂說者。依彼得起他心通不。釋言。不得。論說五
【現代漢語翻譯】 現代漢語譯本： 種妙智等等。或者有些功德，只有佛菩薩才有，其餘的人都沒有。例如首楞嚴定（一種深奧的禪定）和不思議解脫門（不可思議的解脫法門）等等。或者有些功德，只有佛菩薩和阿羅漢才有，其餘的人都沒有。例如四無礙（四種無礙辯才）、無諍（沒有爭論）、愿智（隨愿成就的智慧）、邊際智（瞭解事物極限的智慧）等等。或者有些功德，只有佛菩薩、聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）這四種人有。例如三明（宿命明、天眼明、漏盡明）等等。或者有些功德，只有佛菩薩、聲聞、緣覺和那含（不還果，小乘佛教修行者的果位之一）的人有。例如滅盡定（一種極深的禪定狀態）。或者有些功德，只有三乘（聲聞乘、緣覺乘、菩薩乘）的賢聖才有。例如三無漏根（信根、精進根、念根）。或者有些功德，凡夫和聖人都可以修習。例如戒（戒律）、定（禪定）等等。功德的種類不同，不可以混為一談，不能相提並論（這五種差別已經講完）。
接下來闡明大乘和小乘不同的意義。不同之處有六點：一體性不同，二依地不同，三緣境不同，四緣心不同，五開化不同，六起說不同。體性不同是指：小乘以無礙十智為體。所說的十智是：四諦智（瞭解苦、集、滅、道四聖諦的智慧）、法智（瞭解諸法真理的智慧）、比智（通過比較推理而獲得的智慧）、盡智（斷盡煩惱的智慧）、無生智（不再產生煩惱的智慧）、等智（平等看待一切事物的智慧）以及他心智（瞭解他人內心的智慧）。如龍樹菩薩所說，辭無礙（言辭流暢無礙的辯才）和法無礙（通達諸法義理無礙的辯才）的體性是等智，因為它們是緣于名相而產生的。樂說無礙（喜歡說法無礙的辯才）具備九種智慧的體性，除了滅智。因為滅智是緣于涅槃寂滅的境界，不緣于眾生的根性、慾望等等，所以不能隨眾生的喜好而說法。義無礙（通達義理無礙的辯才）具備十種智慧的體性，因為十種智慧所緣的都是義理。大乘佛法中，一切都是一如實智。什麼是如實智呢？如《瑜伽師地論·攝事品》的解釋，清凈智、一切智、無礙智就是如實智。什麼是依地不同呢？地指的是九地，即欲界和八禪（色界四禪和無色界四禪）這九種境界。如龍樹菩薩所說，小乘佛法中，義無礙和樂說無礙存在於九地之中，因為九地所知的一切都是義理。義無礙智存在於九地之中，依靠九地的心，緣于眾生的根性、慾望等等，為他們說法，所以樂說無礙也存在於九地之中。有人問：如果說依靠四空定（無色界四禪定）可以緣于眾生的根性、慾望等等而生起樂說無礙，那麼依靠四空定可以生起他心通嗎？回答是：不能。論中說五
【English Translation】 English version: Various kinds of subtle wisdom and other merits may exist. Some are possessed only by Buddhas and Bodhisattvas, and no one else. These include the Śūraṅgama Samādhi (a profound state of meditative concentration) and the Inconceivable Liberation Door (an inconceivable method of liberation). Some merits are possessed only by Buddhas, Bodhisattvas, and Arhats (those who have attained enlightenment in Theravada Buddhism), and no one else. These include the Four Unimpeded Eloquences (four kinds of unobstructed eloquence), Non-Contention (absence of disputes), Wish-Fulfilling Wisdom (wisdom that fulfills wishes), and Ultimate Wisdom (wisdom that understands the limits of things). Some merits are possessed only by Buddhas, Bodhisattvas, Śrāvakas (those who attain enlightenment by hearing the teachings), and Pratyekabuddhas (those who attain enlightenment independently). These include the Three Clear Knowledges (knowledge of past lives, divine eye, and extinction of outflows). Some merits are possessed only by Buddhas, Bodhisattvas, Śrāvakas, Pratyekabuddhas, and Anāgāmins (Non-Returners, one of the stages of enlightenment in Theravada Buddhism). These include the Cessation Samādhi (a very deep state of meditative absorption). Some merits are possessed only by the virtuous and noble ones of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). These include the Three Non-Outflow Roots (roots of faith, diligence, and mindfulness). Some merits are practiced by both ordinary beings and noble ones. These include precepts (moral discipline) and concentration (meditation). The types of merits are different and cannot be categorized as one, nor can they be compared together (these five distinctions have been explained).
Next, the meaning of the differences between the Mahāyāna and Hīnayāna (Greater and Lesser Vehicles) will be explained. There are six differences: 1. Different Essence, 2. Different Basis, 3. Different Object, 4. Different Mind, 5. Different Transformation, 6. Different Arising of Speech. Different Essence means: the Hīnayāna takes the Ten Unimpeded Wisdoms as its essence. The Ten Wisdoms are: the Wisdom of the Four Noble Truths (understanding the truths of suffering, its origin, its cessation, and the path), Dharma Wisdom (wisdom of understanding the truth of all dharmas), Comparative Wisdom (wisdom gained through comparative reasoning), Exhaustion Wisdom (wisdom of exhausting afflictions), Non-Arising Wisdom (wisdom of no longer generating afflictions), Equal Wisdom (wisdom of seeing all things equally), and Other-Minds Wisdom (wisdom of knowing the minds of others). As Nāgārjuna (an important Buddhist philosopher) said, Eloquence of Words (unobstructed eloquence in speech) and Eloquence of Dharma (unobstructed eloquence in understanding the principles of dharmas) have the nature of Equal Wisdom, because they arise from names and terms. Eloquence of Joyful Speech (eloquence of joyful speech) possesses the nature of nine wisdoms, except for Exhaustion Wisdom. Because Exhaustion Wisdom is related to the state of extinction and does not relate to the faculties, desires, etc., of sentient beings, it cannot speak according to the preferences of sentient beings. Eloquence of Meaning (unobstructed eloquence in understanding meaning) possesses the nature of ten wisdoms, because what the ten wisdoms relate to is all meaning. In Mahāyāna Buddhism, everything is the One Suchness Wisdom (wisdom of reality as it is). What is Suchness Wisdom? As explained in the Yogācārabhūmi-śāstra, Pure Wisdom, All-Knowing Wisdom, and Unimpeded Wisdom are Suchness Wisdom. What is the Different Basis? Basis refers to the Nine Grounds, which are the Desire Realm and the Eight Dhyānas (the four dhyānas of the Form Realm and the four dhyānas of the Formless Realm). As Nāgārjuna said, in Hīnayāna Buddhism, Eloquence of Meaning and Eloquence of Joyful Speech exist in the Nine Grounds, because everything known in the Nine Grounds is meaning. Eloquence of Meaning Wisdom exists in the Nine Grounds, relying on the mind of the Nine Grounds, relating to the faculties, desires, etc., of sentient beings, and speaking to them. Therefore, Eloquence of Joyful Speech also exists in the Nine Grounds. Someone asks: If it is said that relying on the Four Empty Abodes (the four formless dhyānas) one can relate to the faculties, desires, etc., of sentient beings and generate Eloquence of Joyful Speech, then can one generate Other-Minds Power by relying on the Four Empty Abodes? The answer is: No. The treatise says five
通在於四禪不在余定。故依四空雖緣眾生根欲性等起於樂說不能明見。故無他心通。法辭無礙緣名起故唯在欲界及初禪地。雜心所說在於欲界及四禪地。大乘法中諸佛菩薩起用自在。四無礙慧齊依九地。何者是其緣境不同。聲聞之人但緣小乘十二部經名法無礙。緣陰界入四真諦等名義無礙。雖知陰等總相粗知不能深細。說小乘法名辭無礙。說小乘法應小乘心名樂說無礙。諸佛菩薩知一切法名法無礙。知一切義名義無礙。說一切法名辭無礙。說一切法應一切心名樂說無礙。此等如前第三門中具廣分別。何者是其緣心不同。聲聞之人於法義等分別攀緣名為無礙。諸佛菩薩深證實性舍離妄想。無念無緣而能普照一切法界名為無礙。何者是其開化不同。如地經說。菩薩或以一音說法。令眾生解即得解了。言一音者。或隨方言。或隨法別。以論一也。或種種音說令一切大眾生解即解了。言種種者。或隨方言。或隨法異。彰種種也。或放光說令生解了即得解了。或以一切風鈴樹等宣說法音。令人解了即得解了。何者是其起說不同。不同有六。一音聲不同。諸佛菩薩有法䗍聲無心分別。自然普應諸眾生心而為說法。聲聞不能。二方言不同。諸佛菩薩得解眾語言三昧。能隨一切差別為說。聲聞不能三名字不同。諸佛菩薩知名無盡一一法
中無量名說。聲聞不能。四現說不同。諸佛菩薩或以口言而現說法。或於自身諸毛孔中而現說法。或但放光而現說法。或依一切風鈴樹等而現說法。聲聞不能。五所說不同。如地經說。十方一一微塵之中。各有無量不可說界塵數法門。諸佛菩薩能具宣說。聲聞不能。六廣狹不同。諸佛菩薩身充法界一時等說。聞聲不能。此六合為起說不同。大小不同差別如是(此六門竟)。
次以無礙對力無畏彰其本末次第之義。德實同體無有前後。隨相起用非無本末次第之義。本末有二。一十力為本。依十力故起四無礙為眾說法。依力無畏破諸外道說四無畏。依十力故起一切智漏盡無畏。依四無礙能說法故起后二種。能說彰道及盡苦無畏。二十力為本。依十力故起四無畏。以有力故於他不怯。依四無畏起四無礙。以不畏故能為他說。故龍樹言。依十力故說四無所畏。以四無畏莊嚴十力。依四無畏說四無礙。以四無礙莊嚴無畏。四無礙義略辨粗爾。
菩薩四無畏義
菩薩無畏如大智論說。化心不怯名為無畏。無畏不同。一門說四。四名是何。一總持不忘說法無畏。二盡知法藥。及知眾生根欲性心說法無畏。三善能問答說法無畏。四能斷物疑說法無畏。言總持者。略有二種。一者聞持能持教法。二者義持能持眾義。以
【現代漢語翻譯】 現代漢語譯本：沒有無量名稱的說法。聲聞（Śrāvaka，小乘佛教的修行者）做不到。四、顯現說法不同。諸佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的修行者）或者用口說來顯現說法，或者從自身的所有毛孔中顯現說法，或者僅僅放出光芒來顯現說法，或者依靠一切風鈴樹等來顯現說法。聲聞做不到。五、所說不同。如《地經》所說，十方每一個微塵之中，都有無量不可說的界塵數法門。諸佛菩薩能夠完全宣說，聲聞做不到。六、廣狹不同。諸佛菩薩身充滿法界，一時平等宣說，聲聞做不到。這六種合起來就是發起說法不同，大小不同，差別就是這樣（這六門結束）。
其次用無礙辯才、十力（Daśabala，佛陀的十種力量）、四無畏（catu vaiśāradyāni，佛陀的四種無所畏懼的特質）來彰顯其本末次第的意義。德行的實質是相同的，沒有前後之分。隨著現象而起作用，並非沒有本末次第的意義。本末有兩種：一、十力為根本。依靠十力的緣故，生起四無礙辯才來為大眾說法。依靠十力、四無畏來破斥各種外道的說法。依靠十力的緣故，生起一切智、漏盡無畏。依靠四無礙辯才能夠說法的緣故，生起后兩種無畏，能夠宣說彰顯道以及斷盡苦的無畏。二、十力為根本。依靠十力的緣故，生起四無畏。因為有力量的緣故，對於他人不怯懦。依靠四無畏，生起四無礙辯才。因為不畏懼的緣故，能夠為他人宣說。所以龍樹（Nāgārjuna，印度佛教哲學家）說，依靠十力的緣故，宣說四無所畏。用四無畏來莊嚴十力。依靠四無畏，宣說四無礙辯才。用四無礙辯才來莊嚴無畏。四無礙辯才的意義，略微辨析大概如此。
菩薩四無畏的意義
菩薩的無畏，如《大智度論》所說，化導眾生的心不怯懦，稱為無畏。無畏有所不同。一門說四種。這四種名稱是什麼？一、總持不忘說法無畏。二、完全知曉法藥，以及知曉眾生的根器、慾望、性格、心意，說法無畏。三、善於提問和回答，說法無畏。四、能夠斷除他人的疑惑，說法無畏。所說的總持，大概有兩種：一種是聞持，能夠保持教法；一種是義持，能夠保持眾義。以
【English Translation】 English version: There is no explanation with immeasurable names. Śrāvakas (Disciples who listen to the teachings) cannot do it. Fourth, the manifestation of teachings differs. Buddhas (Enlightened beings) and Bodhisattvas (Beings on the path to enlightenment) either manifest teachings by speaking, or manifest teachings from all the pores of their bodies, or simply manifest teachings by emitting light, or rely on all wind chimes and trees to manifest teachings. Śrāvakas cannot do it. Fifth, what is said differs. As the Earth Sutra says, in each and every dust mote in the ten directions, there are immeasurable, unspeakable realms of dust-mote Dharma-gates. Buddhas and Bodhisattvas can fully proclaim them, but Śrāvakas cannot. Sixth, the breadth and narrowness differ. Buddhas and Bodhisattvas fill the Dharma-realm with their bodies, speaking equally at all times, but Śrāvakas cannot do it. These six combined are the differences in initiating teachings, the differences in size, and the differences are like this (these six doors are finished).
Next, using unimpeded eloquence, the ten powers (Daśabala, the ten powers of a Buddha), and the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of a Buddha) to highlight the meaning of their fundamental and secondary order. The essence of virtue is the same, without any before or after. Following phenomena to arise and function, it is not without the meaning of fundamental and secondary order. There are two kinds of fundamental and secondary: first, the ten powers are the root. Relying on the ten powers, the four unimpeded eloquence arise to teach the masses. Relying on the ten powers and the four fearlessnesses to refute the various heretical teachings. Relying on the ten powers, all-knowing wisdom and the fearlessness of the exhaustion of outflows arise. Relying on the four unimpeded eloquence being able to teach, the latter two kinds of fearlessness arise, being able to proclaim and manifest the path and the fearlessness of cutting off suffering. Second, the ten powers are the root. Relying on the ten powers, the four fearlessnesses arise. Because of having power, one is not timid towards others. Relying on the four fearlessnesses, the four unimpeded eloquence arise. Because of not being afraid, one is able to proclaim to others. Therefore, Nāgārjuna (Indian Buddhist philosopher) said, relying on the ten powers, the four fearlessnesses are proclaimed. Use the four fearlessnesses to adorn the ten powers. Relying on the four fearlessnesses, the four unimpeded eloquence are proclaimed. Use the four unimpeded eloquence to adorn fearlessness. The meaning of the four unimpeded eloquence, slightly analyzed, is roughly like this.
The meaning of the Bodhisattva's four fearlessnesses
The Bodhisattva's fearlessness, as the Mahāprajñāpāramitāśāstra says, the mind of transforming beings is not timid, and is called fearlessness. Fearlessness is different. One school says four kinds. What are these four names? First, the fearlessness of upholding and not forgetting the Dharma. Second, the fearlessness of fully knowing the Dharma-medicine, and knowing the faculties, desires, nature, and minds of beings. Third, the fearlessness of being good at asking and answering questions. Fourth, the fearlessness of being able to cut off the doubts of others. What is said to be upholding, there are roughly two kinds: one is hearing and upholding, being able to maintain the teachings; the other is upholding the meaning, being able to maintain the meaning of the teachings. With
此二種不妄名義。故無所畏。言知法藥及根性者。藥有二種。一世間法。二出世法。世法有三。一欲界法。二色界法。三無色界法。出世亦三。一聲聞乘法。二緣覺乘法。三大乘法。所知根性準法可知。於此具了故無所畏。能問答者。一切異見皆能摧破。一切正法悉能咨請。名為能問。無量眾生一時問難。一一眾生為無量問。菩薩一時悉能酬對名為能答。以有此能故得無畏。能斷疑者。善解說義巧開物心名能斷疑。以有此能故得無畏。四中初一依陀羅尼說法無畏。后三依智說法無畏。菩薩無畏辨之略爾。
四攝義五門分別(釋名一 辨體二 約對六度共相收攝三 就位分別四 次第五)
第一釋名。言四攝者。化他行也。化行不同。一門說四。四名是何。一佈施攝。二愛語攝。三利行攝。四同利攝。言佈施者。以己財事分佈與他名之為布。輟己惠人目之為施。因其佈施緣物從道名佈施攝。問曰。此與檀度何別。釋言。體一隨心分異。異相如何。直爾與財說為檀度。因施授道名佈施攝。此地持中名隨攝方便。彼說愛語以為正攝。佈施順彼故名隨攝。愛語攝者。美辭可玩令他愛樂名為愛語。因其愛言緣物從道名愛語攝。此地持中名攝方便。以此愛語正授善法名攝方便。利行攝者。經中亦名利益攝也。勸物起修
【現代漢語翻譯】 現代漢語譯本：這兩種（佈施攝和愛語攝）不虛妄其名義，因此菩薩沒有畏懼。說到『知法藥及根性』，藥有二種：一是世間法，二是出世法。世間法有三種：一欲界法，二色界法，三無色界法。出世法也有三種：一聲聞乘法，二緣覺乘法，三大乘法。所知的根性可以依照法來了解。因為對此完全明瞭，所以沒有畏懼。說到『能問答』，一切不同的見解都能摧破，一切正法都能請教，這叫做能問。無量眾生同時提出疑問，每一個眾生提出無量的問題，菩薩一時之間都能回答，這叫做能答。因為有這種能力，所以得到無畏。說到『能斷疑』，善於解釋義理，巧妙地開啟眾生的心智，這叫做能斷疑。因為有這種能力，所以得到無畏。這四種無畏中，第一個（陀羅尼說法無畏）是依靠陀羅尼來說法，后三個（知法藥及根性無畏、能問答無畏、能斷疑無畏）是依靠智慧來說法。菩薩的無畏，簡略地辨析就是這樣。
四攝義，從五個方面來分別：（一、解釋名稱；二、辨明體性；三、概括地與六度對應幷包含；四、按菩薩的階位來分別；五、解釋四攝的次第）。
第一，解釋名稱。說到『四攝』，是教化他人的行為。教化的行為不同，用一個方面來說明四種。四種名稱是什麼？一是佈施攝（Dānapāramitā-saṃgrahavastu，通過佈施來攝受眾生），二是愛語攝（Priyavādita-saṃgrahavastu，通過和藹的言語來攝受眾生），三是利行攝（Arthakriyā-saṃgrahavastu，通過做對眾生有利的事情來攝受眾生），四是同利攝（Samānārthatā-saṃgrahavastu，通過與眾生有共同的利益來攝受眾生）。說到『佈施』，是將自己的財物、事情分佈給予他人，這叫做布。捨棄自己的東西來恩惠他人，這叫做施。因為佈施的緣故，使眾生憑藉外物而趨向佛道，這叫做佈施攝。有人問：這和檀度（Dānapāramitā，佈施波羅蜜）有什麼區別？回答說：體性是一樣的，只是隨心而有不同。不同的相狀是什麼呢？直接給予財物，這叫做檀度。因為佈施而傳授佛道，這叫做佈施攝。在《瑜伽師地論·攝抉擇分》中，這叫做隨攝方便。該論說愛語是正攝，佈施順從愛語，所以叫做隨攝。愛語攝，美好的言辭令人喜歡，使他人愛慕喜悅，這叫做愛語。因為愛語的緣故，使眾生憑藉外物而趨向佛道，這叫做愛語攝。在《瑜伽師地論·攝抉擇分》中，這叫做攝方便。用這種愛語來傳授善法，這叫做攝方便。利行攝，在經中也叫做利益攝。勸導眾生髮起修行
【English Translation】 English version: These two (Dānapāramitā-saṃgrahavastu and Priyavādita-saṃgrahavastu) do not falsely claim their names, therefore the Bodhisattva has no fear. Speaking of 'knowing the medicine of the Dharma and the nature of beings', there are two kinds of medicine: one is the mundane Dharma, and the other is the supramundane Dharma. There are three kinds of mundane Dharma: one is the Dharma of the Desire Realm (Kāmadhātu), the second is the Dharma of the Form Realm (Rūpadhātu), and the third is the Dharma of the Formless Realm (Arūpadhātu). There are also three kinds of supramundane Dharma: one is the Dharma of the Śrāvakayāna (the Vehicle of Hearers), the second is the Dharma of the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and the third is the Dharma of the Mahāyāna (the Great Vehicle). The nature of what is known can be understood according to the Dharma. Because of fully understanding this, there is no fear. Speaking of 'being able to question and answer', all different views can be destroyed, and all correct Dharmas can be inquired about, this is called being able to question. Countless beings simultaneously raise questions, and each being raises countless questions, the Bodhisattva can answer all of them at once, this is called being able to answer. Because of having this ability, one obtains fearlessness. Speaking of 'being able to cut off doubts', being good at explaining the meaning and skillfully opening the minds of beings, this is called being able to cut off doubts. Because of having this ability, one obtains fearlessness. Among these four kinds of fearlessness, the first (Dhāraṇī-based fearlessness in teaching) relies on Dhāraṇī to teach the Dharma, and the latter three (fearlessness in knowing the medicine of the Dharma and the nature of beings, fearlessness in being able to question and answer, fearlessness in being able to cut off doubts) rely on wisdom to teach the Dharma. The Bodhisattva's fearlessness, briefly analyzed, is like this.
The meaning of the Four Saṃgrahavastus (Ways of Gathering), distinguished from five aspects: (1. Explaining the names; 2. Clarifying the nature; 3. Summarizing and corresponding to the Six Pāramitās; 4. Distinguishing according to the Bodhisattva's stages; 5. Explaining the order of the Four Saṃgrahavastus).
First, explaining the names. Speaking of 'Four Saṃgrahavastus', it is the act of converting others. The acts of conversion are different, using one aspect to explain the four. What are the four names? One is Dānapāramitā-saṃgrahavastu (gathering beings through generosity), two is Priyavādita-saṃgrahavastu (gathering beings through affectionate speech), three is Arthakriyā-saṃgrahavastu (gathering beings through beneficial actions), and four is Samānārthatā-saṃgrahavastu (gathering beings through shared interests). Speaking of 'Dāna', it is distributing one's wealth and affairs to others, this is called Dāna. Giving up one's own things to benefit others, this is called Śīla. Because of the cause of Dāna, causing beings to rely on external things and move towards the Buddha's path, this is called Dānapāramitā-saṃgrahavastu. Someone asks: What is the difference between this and Dānapāramitā (Perfection of Generosity)? The answer is: The nature is the same, but it differs according to the mind. What are the different aspects? Directly giving wealth, this is called Dānapāramitā. Because of Dāna, transmitting the Buddha's path, this is called Dānapāramitā-saṃgrahavastu. In the Yogācārabhūmi-śāstra, Saṃgrahavastu, this is called 'following the means of gathering'. That treatise says that affectionate speech is the 'correct gathering', Dāna follows affectionate speech, so it is called 'following the gathering'. Priyavādita-saṃgrahavastu, beautiful words are pleasing, causing others to admire and rejoice, this is called affectionate speech. Because of the cause of affectionate speech, causing beings to rely on external things and move towards the Buddha's path, this is called Priyavādita-saṃgrahavastu. In the Yogācārabhūmi-śāstra, Saṃgrahavastu, this is called 'gathering means'. Using this affectionate speech to transmit good Dharma, this is called 'gathering means'. Arthakriyā-saṃgrahavastu, in the sutras it is also called 'beneficial gathering'. Encouraging beings to initiate practice
名為利行。以道潤彼故云利益。因利緣物名利行攝。此地持中名度方便。勸修可行度離生死故名為度。同利攝者。名字不定。或名同事。或云同行。或稱同利。通釋是一。于中別分同事最下。菩薩為化先同眾生苦樂等事名為同事。同行為次。菩薩為化亦與眾生同修諸善名為同行。同利最上。化物成德來同菩薩名為同利。因同緣物名同利攝。此地持中名隨順方便。巧隨眾生聞修所行故名隨順。名義如是(此一門竟)。
次辨體相。此四窮本莫不皆用巧慧為體。隨別論之非無差參相。如何。佈施攝中差別有四。一者財施。二者法施。三無畏施。四報恩施。菩薩思愿與無貪俱起身口業。舍所施物濟慧貧乏名為財施。以法授與名為法施。濟拔厄難名無畏施。菩薩先曾受他恩慧。今還以其財法無畏酬報彼恩名報恩施。用此四種為佈施攝。愛語攝中論其語體離口四過。與眾生語是愛語體。故地持云。可喜語真實語如法語義饒益語與眾生語是愛語性。言可喜者。不惡口也。言真實者。不妄語也。言如法者。不倚語也。義饒益者。不兩舌也。以此對人說法授益名與眾生語。若就所說要唯二種。如地持說。一隨世間語。所謂慰問咒愿讚歎。二正說法語。謂說一切德相應法。以此二種為愛語體。問曰。愛語所說之法與佈施中法施何別
【現代漢語翻譯】 現代漢語譯本 名為利行。以正道滋潤他人，所以稱為利益。憑藉利益和外物之間的因緣關係，稱為利行攝。在《瑜伽師地論·本地分》中，稱為度方便。勸導修行可以脫離生死，所以稱為度。與利攝相同的情況，名稱不固定。或者稱為同事，或者稱為同行，或者稱為同利。總的解釋是一樣的。其中特別區分，同事是最低階的。菩薩爲了教化，首先與眾生共同經歷苦樂等事，稱為同事。同行是次一級的。菩薩爲了教化，也與眾生共同修習各種善行，稱為同行。同利是最高級的。被教化者成就德行，與菩薩相同，稱為同利。憑藉相同和外物之間的因緣關係，稱為同利攝。在《瑜伽師地論·本地分》中，稱為隨順方便。巧妙地隨順眾生聽聞和修行的行為，所以稱為隨順。名稱和含義就是這樣（這一門結束）。
接下來辨別體相。這四種（佈施、愛語、利行、同事）追究根本，都以巧妙的智慧為體。如果分別論述，並非沒有差別。怎麼樣呢？佈施攝中差別有四種。一是財施，二是法施，三是無畏施，四是報恩施。菩薩思慮發願，與無貪婪之心一同生起身口意業，捨棄所施之物，救濟缺乏智慧的人，稱為財施。以佛法授予他人，稱為法施。救濟拔除危難，稱為無畏施。菩薩先前曾經接受他人的恩惠，現在用財物、佛法、無畏來報答他們的恩情，稱為報恩施。用這四種作為佈施攝。 愛語攝中，論述其語言的本體是遠離口四過（妄語、綺語、惡口、兩舌）。與眾生說的語言是愛語的本體。所以《瑜伽師地論·本地分》說：『可喜語、真實語、如法語、義饒益語，與眾生說的語言是愛語的性質。』所說可喜的語言，是不惡口。所說真實的語言，是不妄語。所說如法的語言，是不綺語。義饒益的語言，是不兩舌。用這些對人說法，授予利益，稱為與眾生說的語言。如果就所說的內容而言，主要只有兩種。如《瑜伽師地論·本地分》所說：一是隨順世間語，也就是慰問、祝願、讚歎。二是正確宣說佛法，也就是宣說一切與功德相應的法。用這兩種作為愛語的本體。問：愛語所說的佛法與佈施中的法施有什麼區別？
【English Translation】 English version It is called Beneficent Conduct (Li Xing). It is called 'benefit' because it nourishes others with the Path. It is called Beneficent Conduct Collection (Li Xing She) because of the causal relationship between benefit and things. In the 'Yogacarabhumi-sastra, Local Section' (Di Chi), it is called Expedient of Deliverance (Du Fangbian). It is called 'deliverance' because encouraging cultivation can lead to liberation from birth and death. Those that are the same as Beneficent Collection (Li She) have unfixed names. Sometimes it is called Co-action (Tong Shi), sometimes Co-practice (Tong Xing), or Co-benefit (Tong Li). The general explanation is the same. Among them, Co-action is the lowest. Bodhisattvas, in order to transform, first share the sufferings and joys of sentient beings, which is called Co-action. Co-practice is the next level. Bodhisattvas, in order to transform, also cultivate various good deeds together with sentient beings, which is called Co-practice. Co-benefit is the highest. Those who are transformed achieve virtue and become the same as Bodhisattvas, which is called Co-benefit. It is called Co-benefit Collection because of the causal relationship between sameness and things. In the 'Yogacarabhumi-sastra, Local Section', it is called Accommodating Expedient (Sui Shun Fangbian). It is called Accommodating because it skillfully accommodates the hearing and practice of sentient beings. The names and meanings are as such (this section ends).
Next, distinguish the substance and characteristics. These four (Giving, Kind Speech, Beneficent Conduct, Co-action), when tracing their origin, all use skillful wisdom as their substance. If discussed separately, there are differences. How so? There are four differences in Giving Collection (Bu Shi She). First is Material Giving (Cai Shi), second is Dharma Giving (Fa Shi), third is Fearless Giving (Wu Wei Shi), and fourth is Gratitude Giving (Bao En Shi). Bodhisattvas contemplate and vow, arising body, speech, and mind actions together with non-greed, giving away what is to be given, and aiding those who lack wisdom, which is called Material Giving. Giving the Dharma to others is called Dharma Giving. Rescuing and removing difficulties is called Fearless Giving. Bodhisattvas previously received kindness from others, and now repay their kindness with material things, Dharma, and fearlessness, which is called Gratitude Giving. These four are used as Giving Collection. In Kind Speech Collection (Ai Yu She), the substance of speech is discussed as being free from the four faults of speech (false speech, embellished speech, harsh speech, divisive speech). Speaking to sentient beings is the substance of Kind Speech. Therefore, the 'Yogacarabhumi-sastra, Local Section' says: 'Pleasing speech, truthful speech, Dharma-like speech, beneficial speech, speaking to sentient beings is the nature of Kind Speech.' Pleasing speech is not harsh speech. Truthful speech is not false speech. Dharma-like speech is not embellished speech. Beneficial speech is not divisive speech. Using these to teach the Dharma to people and give them benefits is called speaking to sentient beings. If considering what is said, there are mainly only two types. As the 'Yogacarabhumi-sastra, Local Section' says: First is accommodating worldly speech, which is comforting, wishing well, and praising. Second is correctly expounding the Dharma, which is expounding all Dharmas that correspond to virtue. These two are used as the substance of Kind Speech. Question: What is the difference between the Dharma spoken in Kind Speech and the Dharma Giving in Giving?
。釋言。相同隨心分異。為令眾生受法從道說為法施。為使眾生樂其法言而受化者判為愛語。利行攝中就行有二。一離惡攝。二集善攝。隨人有四。如地持說。一無德善人方便隨順。二有德善人稱揚讚歎。三易調惡人呵責折伏令其改悔。四難調惡人神力降伏令其舍惡。此四人中對前二人集善攝取。對后二人離惡攝取。用此諸行為利行體。問曰。愛語說法授人利行亦爾。有何差別。釋言。直爾說法授與是愛語攝。依所說法勸之起脩名利行攝。同利攝中道義別分同事有二。一苦事同。二樂事同。此二具廣如地持論。同行有二。一集善行同。二離惡行同。同利有二一自分德同。二勝進行同。故地持言。此義此善若等若勝。授與眾生悉與己同是名同利。用此諸行為同利體。問曰。利行勸人起行。同行之中亦勸起行。有何差別。釋言。直爾勸他起脩名利行攝。自作勸他名為同行。體相如是(此二門竟)。
次對六度共相收攝。經論不同。地持論中就初檀度說佈施攝。就中四種說同利攝。以己所行勸他修故。般若之中具足四攝。以慧方便起諸行故。依阿差未經佈施攝中具一切諸度無極。以佈施中具有財法無畏施故。財施攝檀。無畏施中攝戒攝忍。以此不害不惱他故。法施攝余精進禪慧。佈施攝中具此三義。故攝諸度。愛語攝
【現代漢語翻譯】 現代漢語譯本：解釋說，『相同』是指隨順眾生的心意而有所不同。爲了使眾生接受佛法，從佛道的角度宣說，這稱為法施（Dharma-dāna，以佛法佈施）。爲了使眾生喜歡佛法之言而接受教化，這判為愛語（Priyavacana，以柔和的言語安慰眾生）。利行（Arthacaryā，利益眾生的行為）攝中，就行為而言有兩種：一是離惡攝，二是集善攝。隨人而有四種，如《瑜伽師地論·本地分》（Yogācārabhūmi-śāstra）所說：一是對沒有德行的善人，方便隨順；二是對有德行的善人，稱揚讚歎；三是對容易調伏的惡人，呵責折伏，使其改悔；四是對難以調伏的惡人，用神通力量降伏，使其捨棄惡行。這四種人中，對前兩種人是集善攝取，對后兩種人是離惡攝取。用這些行為作為利行的本體。 問：愛語、說法、授人，利行也是如此，有什麼差別？ 答：直接說法授與是愛語所攝。依據所說的法勸人修行，名為利行所攝。同利攝（Samānārthatā，與眾生共同獲得利益）中，道義上的區分，同事上有兩種：一是苦事同，二是樂事同。這兩種情況詳細地記載在《瑜伽師地論·本地分》中。同行（Samānārthatā，行為一致）有兩種：一是集善行同，二是離惡行同。同利有兩種：一是自分德同，二是勝進行同。所以《瑜伽師地論·本地分》說：『此義此善，若相等若勝，授予眾生，悉與己同，是名同利。』用這些行為作為同利的本體。 問：利行勸人修行，同行之中也勸人修行，有什麼差別？ 答：直接勸他人修行，名為利行所攝。自己修行並勸他人修行，名為同行。體相就是這樣（這兩個門到此結束）。 接下來是對六度（Paramita，到達彼岸的六種修行方法，即佈施、持戒、忍辱、精進、禪定、智慧）的共同收攝。經論的說法不同。《瑜伽師地論·本地分》中，就最初的檀度（Dāna-pāramitā，佈施度）來說，是佈施攝。就中間四種來說，是同利攝。因為自己修行並勸他人修行的緣故。《般若經》（Prajñāpāramitā，般若波羅蜜多經）中，具足四攝（Catvāri-saṃgraha-vastūni，四種攝取眾生的方法）。因為用智慧方便發起各種行為的緣故。依據《阿差末經》（Akshayamati-sutra，不可思議經），佈施攝中具足一切諸度無極（Sarva-pāramitā，一切波羅蜜多）。因為佈施中具有財施（Āmiṣa-dāna，以財物佈施）、法施（Dharma-dāna，以佛法佈施）、無畏施（Abhaya-dāna，解除眾生的恐懼）。財施攝檀。無畏施中攝戒（Śīla-pāramitā，持戒度）攝忍（Kṣānti-pāramitā，忍辱度）。因為這樣不傷害不惱害他人。法施攝其餘精進（Vīrya-pāramitā，精進度）、禪（Dhyāna-pāramitā，禪定度）、慧（Prajñā-pāramitā，智慧度）。佈施攝中具此三義，所以能攝諸度。愛語攝
【English Translation】 English version: Explanation: 'Sameness' refers to being different according to the minds of sentient beings. To enable sentient beings to receive the Dharma, speaking from the perspective of the path of the Dharma is called Dharma-dāna (Dharma giving). To make sentient beings delight in the words of the Dharma and accept transformation, this is judged as Priyavacana (Affectionate speech). In Arthacaryā (Beneficial conduct), regarding actions, there are two types: one is abstaining from evil, and the other is accumulating good. According to individuals, there are four types, as stated in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice): one is to conveniently comply with virtuous people who lack merit; two is to praise and extol virtuous people who have merit; three is to scold and subdue evil people who are easy to tame, causing them to repent; and four is to subdue evil people who are difficult to tame with supernatural powers, causing them to abandon evil. Among these four types of people, for the first two types, it is accumulating good; for the latter two types, it is abstaining from evil. Using these actions as the substance of beneficial conduct. Question: Affectionate speech, speaking the Dharma, and giving to others are also beneficial conduct. What is the difference? Answer: Directly speaking the Dharma and giving is included in affectionate speech. Based on the Dharma spoken, encouraging people to cultivate is called beneficial conduct. In Samānārthatā (Acting consistently with others), in terms of principles and righteousness, there are two aspects of shared affairs: one is sharing in suffering, and the other is sharing in joy. These two situations are described in detail in the Yogācārabhūmi-śāstra. Acting consistently has two aspects: one is sharing in accumulating good, and the other is sharing in abstaining from evil. Sharing benefits has two aspects: one is sharing one's own merits, and the other is sharing in superior conduct. Therefore, the Yogācārabhūmi-śāstra says: 'This meaning, this goodness, whether equal or superior, giving it to sentient beings, sharing it completely with oneself, is called sharing benefits.' Using these actions as the substance of sharing benefits. Question: Beneficial conduct encourages people to cultivate, and acting consistently also encourages people to cultivate. What is the difference? Answer: Directly encouraging others to cultivate is called beneficial conduct. Cultivating oneself and encouraging others to cultivate is called acting consistently. The substance and characteristics are like this (these two doors end here). Next is the common inclusion of the six Pāramitās (Perfections, the six practices to reach the other shore, namely generosity, morality, patience, diligence, concentration, and wisdom). The scriptures and treatises have different explanations. In the Yogācārabhūmi-śāstra, regarding the initial Dāna-pāramitā (Perfection of Generosity), it is said to be included in giving. Regarding the middle four, it is included in sharing benefits because one cultivates oneself and encourages others to cultivate. In the Prajñāpāramitā (Perfection of Wisdom) Sutra, it fully possesses the four Saṃgraha-vastūni (Means of conversion). Because one initiates various actions with wisdom and skillful means. According to the Akshayamati-sutra (Inexhaustible Mind Sutra), the giving includes all the Sarva-pāramitā (All perfections). Because giving includes Āmiṣa-dāna (Material giving), Dharma-dāna (Dharma giving), and Abhaya-dāna (Fearless giving). Material giving includes generosity. Fearless giving includes Śīla-pāramitā (Perfection of Morality) and Kṣānti-pāramitā (Perfection of Patience) because it does not harm or annoy others. Dharma giving includes the remaining Vīrya-pāramitā (Perfection of Diligence), Dhyāna-pāramitā (Perfection of Concentration), and Prajñā-pāramitā (Perfection of Wisdom). Giving includes these three meanings, so it can include all perfections. Affectionate speech includes
中攝戒攝忍。良以愛語離口四過戒分所收。故攝戒度。以愛語故不毀不罵。故攝忍度。利行攝中攝精進度。以彼利行勤化眾生故攝精進。同利攝中攝禪攝慧。所成定慧與人同故。又更別分佈施攝檀。如地持說。餘三如向阿差末經說(此三門竟)。
次就位論。理實四攝遍通諸位。隨義且分非無差異。異相如何。經經說不同。如地經中。菩薩初地佈施愛語二攝增上。第二地中愛語增上。第三地中利行增上。第四地中同利增上。五地已上四攝齊等。何故初地佈施愛語二攝增上。釋言。初地檀行利他。彼能財施故施增上。彼修法施故愛語增上。何故二地愛語增上。彼地持戒離口四過。是愛語攝故。二地中愛語增上。何故三地利行增上。彼于眾生修習十種救度之行。故三地中利行增上。何故四地同利增上。彼四地中不捨眾生修行道品。故四地中同利增上。依阿差末經佈施在放初地之中。愛語在於二地已上。利行在於八地已去。同利在於第十地中。故彼經言。佈施攝者。名初發心。愛語攝者名已修行。利行攝者名不退轉。同利攝者名一生補處。初地之中菩提心起名初發心。彼地檀勝故。佈施攝在彼地中。二地已上所起修道名已修行。初修持戒離口四過說為愛語。故愛語攝在彼地中。八地已上法流水中趣佛無間名不退轉。第
【現代漢語翻譯】 現代漢語譯本：持戒、包容忍辱，是因為愛語包含了遠離口頭四種過失的戒律部分，所以屬於持戒度。因為有了愛語，就不會譭謗和謾罵，所以屬於忍辱度。利他行為包含在精進度中，因為這種利他行為勤奮地教化眾生，所以屬於精進度。共同利益包含在禪定和智慧中，因為所成就的禪定和智慧與他人相同。此外，還可以單獨分配佈施到佈施度，如《地持經》所說。其餘三種（愛語、利行、同利）如《阿差末經》所說（這三個方面結束）。
接下來從果位上討論。實際上，四攝法遍及所有果位。根據意義進行劃分，並非沒有差異。差異的相狀如何？不同的經典有不同的說法。如《地經》中說，菩薩初地時，佈施和愛語這兩種攝法最為增上；第二地時，愛語最為增上；第三地時，利行最為增上；第四地時，同利最為增上；五地以上，四攝法齊等。為什麼初地時佈施和愛語這兩種攝法最為增上？解釋說，初地時檀行利益他人，他們能夠進行財佈施，所以佈施最為增上；他們修習法佈施，所以愛語最為增上。為什麼二地時愛語最為增上？因為這個階段持戒，遠離口頭四種過失，屬於愛語的範疇，所以二地中愛語最為增上。為什麼三地時利行最為增上？因為他們對眾生修習十種救度行為，所以三地中利行最為增上。為什麼四地時同利最為增上？因為他們在四地中不捨棄眾生，修行道品，所以四地中同利最為增上。根據《阿差末經》，佈施包含在初發心（菩提心初起）的初地之中，愛語包含在二地及以上，利行包含在八地及以上，同利包含在第十地中。所以該經說，佈施攝屬於初發心，愛語攝屬於已修行，利行攝屬於不退轉，同利攝屬於一生補處。初地之中，菩提心生起名為初發心，因為這個階段佈施殊勝，所以佈施攝包含在這個階段中。二地及以上所生起的修道名為已修行，最初修持戒律，遠離口頭四種過失，被稱為愛語，所以愛語攝包含在這個階段中。八地及以上，在法性流中趨向成佛沒有間斷，名為不退轉。
【English Translation】 English version: Holding precepts, embracing forbearance and patience, is because loving speech includes the preceptual aspect of abstaining from the four verbal transgressions, hence it belongs to the perfection of holding precepts (Śīla-pāramitā). Because of loving speech, there is no defamation or abuse, hence it belongs to the perfection of patience (Kṣānti-pāramitā). Beneficial conduct is included within the perfection of vigor (Vīrya-pāramitā), because this beneficial conduct diligently transforms sentient beings, hence it belongs to the perfection of vigor. Shared benefit is included within meditation (Dhyāna-pāramitā) and wisdom (Prajñā-pāramitā), because the attained samādhi and wisdom are shared with others. Furthermore, giving can be separately assigned to the perfection of generosity (Dāna-pāramitā), as stated in the Bodhisattvabhūmi (地持經). The remaining three (loving speech, beneficial conduct, shared benefit) are as described in the Akṣayamati-sūtra (阿差末經) (This concludes the three aspects).
Next, let's discuss from the perspective of stages (bhūmi). In reality, the four means of conversion (Saṃgrahavastu) pervade all stages. They are divided according to their meaning, but there are indeed differences. What are the different aspects? Different sutras have different explanations. As stated in the Daśabhūmika Sūtra (地經), in the first bodhisattva stage (prathamā bhūmi), generosity and loving speech are the most prominent of the two means of conversion; in the second stage (dvitīyā bhūmi), loving speech is the most prominent; in the third stage (tṛtīyā bhūmi), beneficial conduct is the most prominent; in the fourth stage (caturthā bhūmi), shared benefit is the most prominent; from the fifth stage (pañcamī bhūmi) onwards, the four means of conversion are equally prominent. Why are generosity and loving speech the most prominent in the first stage? It is explained that in the first stage, the practice of giving benefits others, and they are capable of giving material gifts (āmiṣa-dāna), hence generosity is the most prominent; they cultivate the giving of Dharma (dharma-dāna), hence loving speech is the most prominent. Why is loving speech the most prominent in the second stage? Because in this stage, they uphold the precepts, abstaining from the four verbal transgressions, which falls under the category of loving speech, hence loving speech is the most prominent in the second stage. Why is beneficial conduct the most prominent in the third stage? Because they cultivate the ten acts of saving beings for sentient beings, hence beneficial conduct is the most prominent in the third stage. Why is shared benefit the most prominent in the fourth stage? Because in the fourth stage, they do not abandon sentient beings and cultivate the factors of enlightenment (bodhipākṣika-dharmas), hence shared benefit is the most prominent in the fourth stage. According to the Akṣayamati-sūtra (阿差末經), generosity is included in the first stage of initial aspiration (prathamā bhūmi) (the initial arising of bodhicitta), loving speech is included in the second stage (dvitīyā bhūmi) and above, beneficial conduct is included in the eighth stage (aṣṭamī bhūmi) and above, and shared benefit is included in the tenth stage (daśamī bhūmi). Therefore, that sutra says that the means of conversion of generosity belongs to the initial aspiration, the means of conversion of loving speech belongs to those who have already practiced, the means of conversion of beneficial conduct belongs to those who are non-retrogressing, and the means of conversion of shared benefit belongs to those who are destined to be the next Buddha in their last life. In the first stage, the arising of bodhicitta is called initial aspiration, because generosity is superior in this stage, hence the means of conversion of generosity is included in this stage. The cultivation of the path that arises in the second stage and above is called already practiced, initially cultivating the precepts and abstaining from the four verbal transgressions is called loving speech, hence the means of conversion of loving speech is included in this stage. From the eighth stage and above, in the stream of Dharma nature, there is no interruption in approaching Buddhahood, which is called non-retrogressing.
八地中凈土化生。第九地中辨才益物說為利行。故利行攝在彼地中。第十地中去財不遙名一生補處。彼地所得上同如來名為同利。又十地中與一切生同善根藏亦名同利。故同利攝在彼地中。位別如是(此四門竟)。
次明因起次第之義。德實同時。隨人別化亦無次第。今且約就修入起用化益一人以論次第。于中略以三門分別。一修入次第。施除外慳。其行易為故先行施。愛語攝者離口四過。戒分所攝行故。次難作故佈施后明修愛語。利行攝者。是集善行離惡易成集善難就。故愛語后明修利行。因前利行成就功德與他上地諸菩薩同。故利行后明其同利。故地持云。有菩薩同利。如是同利不示他。己所成德與他上地諸菩薩同。名有同利。不須顯示己德化彼名不示他。二起用次第。先明同事。菩薩尊高眾生卑下。彼我殊淳無由攝化。菩薩為化迀德從彼現與彼同。名為同事。故先明之。故地持言。有菩薩不同利示同利。菩薩實德不與彼同名不同利。現化同彼名示同利。於此門中先後不定。何故如是。所化之人有貧有惡。若對貧人先行佈施濟其貧苦。次行愛語授之以法。后明利行勸物起修。若對惡人先行愛語化令舍惡。次行佈施隨順資養。后以利行勸令起修。地持論中多從后義以論次第。三攝益次第。此就一人以論攝受益
【現代漢語翻譯】 現代漢語譯本 第八地中，菩薩在凈土中化生。（凈土：清凈的國土，是諸佛菩薩所居住的理想世界。化生：指不通過父母而直接由願力和業力所生。） 第九地中，菩薩以卓越的辯才利益眾生，這被稱為利行。（利行：利益眾生的行為。）因此，利行包含在第九地中。 第十地中，菩薩離成佛只有一步之遙，被稱為一生補處。（一生補處：指下一世將成佛的菩薩。）此地所獲得的成就與如來相同，稱為同利。（同利：與佛相同的利益。）此外，十地菩薩與一切眾生共享善根之藏，也稱為同利。因此，同利包含在第十地中。 各個階位的區別如上所述。（以上是關於四種行為的討論。）
接下來闡明因果生起的次第之義。實際上，功德是同時具備的。隨著不同人的根器和因緣，教化方式也各不相同，並沒有固定的次第。現在，我們僅就一個人通過修行而證入，並運用功德來利益他人的角度來討論次第。其中，大致分為三個方面：一是修入次第。佈施是爲了去除慳吝之心，這種行為相對容易做到，所以首先修行佈施。愛語包含著遠離口頭上的四種過失，屬於戒律的一部分，因此難度較高，所以在佈施之後才闡明愛語的修行。利行包含著積累善行，遠離惡行相對容易，而成就善行則比較困難，所以在愛語之後才闡明利行的修行。因為之前的利行已經成就了功德，所以與上位地的菩薩相同。因此，在利行之後闡明同利。《地持論》中說：『有菩薩同利，如是同利不示他。』自己所成就的功德與上位地的菩薩相同，這被稱為『有同利』。不需要顯示自己的功德來教化他人，這被稱為『不示他』。 二是起用次第。首先闡明同事。（同事：與眾生做相同的事情，以方便教化。）菩薩尊貴高尚，而眾生卑微低下，彼此之間存在著巨大的差異，難以進行教化。菩薩爲了教化眾生，會降低自己的身份，與眾生做相同的事情，這被稱為同事。所以首先闡明同事。《地持論》中說：『有菩薩不同利示同利。』菩薩的真實功德與眾生不同，這被稱為『不同利』。爲了教化眾生而示現與他們相同，這被稱為『示同利』。在這個方面，先後順序是不確定的。為什麼會這樣呢？因為所教化的人有貧窮的，也有邪惡的。如果面對貧窮的人，首先施行佈施來救濟他們的貧困，然後施行愛語來傳授他們佛法，最後闡明利行來勸導他們修行。如果面對邪惡的人，首先施行愛語來教化他們捨棄惡行，然後施行佈施來隨順和資助他們，最後以利行來勸導他們開始修行。《地持論》中大多是從后一種情況來討論次第。 三是攝益次第。這是就一個人而言，討論如何攝受和利益他。
【English Translation】 English version In the eighth Bhumi (Bhumi: a stage of enlightenment in the bodhisattva path), the Bodhisattva is born in a Pure Land. (Pure Land: a pure and ideal realm inhabited by Buddhas and Bodhisattvas. Born by transformation: refers to being born directly from the power of vows and karma, without parents.) In the ninth Bhumi, the Bodhisattva benefits beings with excellent eloquence, which is called Beneficent Conduct. (Beneficent Conduct: actions that benefit sentient beings.) Therefore, Beneficent Conduct is included in the ninth Bhumi. In the tenth Bhumi, the Bodhisattva is only one step away from becoming a Buddha and is called a 'One-Life-Away Bodhisattva'. (One-Life-Away Bodhisattva: refers to a Bodhisattva who will become a Buddha in the next life.) The attainment in this Bhumi is the same as that of a Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), which is called 'Shared Benefit'. (Shared Benefit: benefits shared with the Buddha.) Furthermore, the Bodhisattvas of the ten Bhumis share the treasury of good roots with all beings, which is also called 'Shared Benefit'. Therefore, Shared Benefit is included in the tenth Bhumi. The distinctions between the various stages are as described above. (This concludes the discussion of the four practices.)
Next, the meaning of the sequence of cause and effect is explained. In reality, merits and virtues are simultaneous. Depending on the capacity and conditions of different people, the methods of teaching also vary, and there is no fixed sequence. Now, we will only discuss the sequence from the perspective of a person who enters through practice and uses merits to benefit others. Among these, there are roughly three aspects: First, the sequence of entering through practice. Giving is to remove stinginess, and this action is relatively easy to do, so giving is practiced first. Loving speech includes avoiding the four verbal transgressions and is part of the precepts, so it is more difficult, and therefore the practice of loving speech is explained after giving. Beneficent Conduct includes accumulating good deeds, and avoiding evil deeds is relatively easy, while accomplishing good deeds is more difficult, so the practice of Beneficent Conduct is explained after loving speech. Because the previous Beneficent Conduct has already accomplished merits and virtues, it is the same as the Bodhisattvas of the higher Bhumis. Therefore, Shared Benefit is explained after Beneficent Conduct. The Bodhisattvabhumi says: 'There are Bodhisattvas who share benefits; such shared benefits are not shown to others.' The merits and virtues that one has accomplished are the same as those of the Bodhisattvas of the higher Bhumis, which is called 'having shared benefits'. There is no need to show one's own merits to transform others, which is called 'not showing to others'. Second, the sequence of application. First, the practice of acting in concert is explained. (Acting in concert: doing the same things as sentient beings to facilitate teaching.) Bodhisattvas are noble and lofty, while sentient beings are humble and lowly. There is a great difference between them, making it difficult to teach. In order to transform sentient beings, Bodhisattvas lower their status and do the same things as sentient beings, which is called acting in concert. Therefore, acting in concert is explained first. The Bodhisattvabhumi says: 'There are Bodhisattvas who do not share benefits but show shared benefits.' The real merits and virtues of Bodhisattvas are different from those of sentient beings, which is called 'not sharing benefits'. Showing the same as them in order to transform sentient beings is called 'showing shared benefits'. In this aspect, the order is uncertain. Why is this so? Because the people being transformed are sometimes poor and sometimes evil. If facing poor people, first give to relieve their poverty, then give loving speech to teach them the Dharma, and finally explain Beneficent Conduct to encourage them to practice. If facing evil people, first give loving speech to transform them to abandon evil deeds, then give to support and nourish them, and finally use Beneficent Conduct to encourage them to begin practicing. The Bodhisattvabhumi mostly discusses the sequence from the latter situation. Third, the sequence of embracing and benefiting. This is from the perspective of one person, discussing how to embrace and benefit them.
。其中次第與初門同。先以佈施攝取其身。次以愛語攝取其心令生信解。次以利行化之起行。因其利行化彼成德與菩薩同。故次第四明其同利。故地持言。有菩薩同利示同利。菩薩為他先與彼人同修所行名有同利。彼所化者。同修成德示同菩薩名示同利。四攝之義辨之粗爾。
大乘義章卷第十一 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十二
遠法師撰
凈法聚因法中。此卷有三十一門(五愿義 五戒義 五品十善義 五停心義 五聖支定義 五聖智三昧義 五智義 五忍義 五種菩提義 五種方便義 五種善法義 五行義 五生義 五無量義 五德舉罪義 五種教誡義 六波羅蜜義 六念義 六種決定義 六妙行義 六種善法義 六和敬義 六修定義 六三昧義 六攝義 七善律儀義 七凈義 七財義 七種大乘義 七地義 七戒齊義)。
五愿義
五愿之義出地持論。求義名愿。愿別不同。一門說五。五名是何。一發心願。二者生愿。三境界愿。四平等愿。五者大愿。五中初一是自利愿后四利他。發心愿者。菩薩自為發菩提心求大菩提名發心愿。后利他中言生愿者。求利他身。為眾生故愿未來世隨善趣生以道益物。名為生愿。問曰。何故不願惡
【現代漢語翻譯】 現代漢語譯本： 其中的次第與初門相同。先用佈施來攝取對方的身體，再用愛語來攝取對方的心，使之生起信心和理解。然後用利行來教化他，使他開始修行。因為利行能教化對方成就功德，與菩薩相同，所以接著詳細說明利行所帶來的相同利益。《地持論》中說：『有菩薩同利，示同利。』菩薩爲了他人，先與對方一同修行所行的法門，這叫做『有同利』。被菩薩所教化的人，一同修行成就功德，顯示與菩薩相同，這叫做『示同利』。四攝的意義，粗略地辨析到這裡。
《大乘義章》卷第十一 大正藏第 44 冊 No. 1851 《大乘義章》
《大乘義章》卷第十二
遠法師 撰
凈法聚因法中，此卷有三十一門：（五愿義、五戒義、五品十善義、五停心義、五聖支定義、五聖智三昧義、五智義、五忍義、五種菩提義、五種方便義、五種善法義、五行義、五生義、五無量義、五德舉罪義、五種教誡義、六波羅蜜（Six Paramitas）義、六念義、六種決定義、六妙行義、六種善法義、六和敬義、六修定義、六三昧義、六攝義、七善律儀義、七凈義、七財義、七種大乘義、七地義、七戒齊義）。
五愿義
五愿的意義出自《地持論》。求取意義叫做『愿』。愿的類別不同。一門之中說明五種愿。這五種愿的名稱是什麼？一是發心愿，二是生愿，三是境界愿，四是平等愿，五是大愿。五種愿中，第一種是自利愿，后四種是利他愿。發心愿，是菩薩自己爲了發起菩提心，求取大菩提，這叫做發心愿。後面利他愿中，說到生愿，是求取利益他人的身體，爲了眾生的緣故，愿未來世隨著善趣而生，用佛道來利益眾生，這叫做生愿。問：為什麼不願生於惡趣呢？
【English Translation】 English version: The sequence here is the same as in the initial section. First, one uses generosity (佈施, bùshī) to embrace their body. Next, one uses loving speech (愛語, àiyǔ) to capture their heart, causing them to generate faith and understanding. Then, one uses beneficial conduct (利行, lìxíng) to transform them, initiating their practice. Because beneficial conduct can transform them to achieve merits that are the same as those of a Bodhisattva, the following section elaborates on the shared benefits brought about by beneficial conduct. The Bodhisattva-bhumi states: 'There are shared benefits with Bodhisattvas, and the demonstration of shared benefits.' When a Bodhisattva, for the sake of others, first practices the same practices as them, this is called 'having shared benefits.' When those who are transformed by the Bodhisattva cultivate and achieve merits together, demonstrating that they are the same as Bodhisattvas, this is called 'demonstrating shared benefits.' The meaning of the Four Sangrahas (四攝, sìshè) has been roughly analyzed to this extent.
Mahayana Treatise on Meaning, Volume 11 Taisho Tripitaka, Volume 44, No. 1851, Mahayana Treatise on Meaning
Mahayana Treatise on Meaning, Volume 12
Composed by Dharma Master Yuan
Within the Dharma section on the accumulation of pure Dharma, this volume contains thirty-one sections: (The meaning of the Five Vows, the meaning of the Five Precepts, the meaning of the Five Grades of the Ten Virtues, the meaning of the Five Meditations for Subduing the Mind, the definition of the Five Noble Limbs, the meaning of the Five Noble Wisdom Samadhis, the meaning of the Five Wisdoms, the meaning of the Five Forbearances, the meaning of the Five Kinds of Bodhi, the meaning of the Five Kinds of Expedient Means, the meaning of the Five Kinds of Good Dharmas, the meaning of the Five Practices, the meaning of the Five Births, the meaning of the Five Immeasurables, the meaning of the Five Virtues for Admonishing Transgressions, the meaning of the Five Kinds of Admonishments, the meaning of the Six Paramitas (六波羅蜜, liù bōluómì), the meaning of the Six Recollections, the meaning of the Six Kinds of Determinations, the meaning of the Six Wonderful Practices, the meaning of the Six Kinds of Good Dharmas, the meaning of the Six Harmonies and Reverences, the meaning of the Six Cultivations, the meaning of the Six Samadhis, the meaning of the Six Sangrahas, the meaning of the Seven Good Disciplines, the meaning of the Seven Purities, the meaning of the Seven Riches, the meaning of the Seven Kinds of Mahayana, the meaning of the Seven Grounds, the meaning of the Seven Abstinence Days).
The Meaning of the Five Vows
The meaning of the Five Vows comes from the Bodhisattva-bhumi. Seeking meaning is called 'vow'. Vows are different in kind. One section explains five vows. What are the names of these five? First is the aspiration vow (發心愿, fāxīn yuàn), second is the birth vow (生愿, shēng yuàn), third is the realm vow (境界愿, jìngjiè yuàn), fourth is the equality vow (平等愿, píngděng yuàn), and fifth is the great vow (大愿, dà yuàn). Among the five, the first is a vow for self-benefit, and the latter four are for the benefit of others. The aspiration vow is when a Bodhisattva, for their own sake, generates the Bodhi mind, seeking great Bodhi; this is called the aspiration vow. In the latter vows for the benefit of others, the birth vow refers to seeking a body that benefits others. For the sake of sentient beings, one vows to be born in good realms in future lives, using the Dharma to benefit beings; this is called the birth vow. Question: Why not vow to be born in evil realms?
趣。釋言。願心有其二種。一為拔苦愿生惡道。二為授善愿生善趣。善趣眾生堪受道故。境界愿者。求利他智。愿未來世成就五種無量之智。正知五種無量境界名境界愿。五無量者。一眾生境無量。二世界無量。三法界無量。四調伏界無量。五調伏界方便界無量。此義如后五無量中具廣分別。平等愿者。求利他行。愿未來世一切菩薩四攝之行平等成就名平等愿。言大愿者。正求利他。愿未來世于眾生以四攝法平等饒益。名為大愿。故論釋言。大愿者即平等愿。用前等行廣利人故。五愿如是。
五戒義五門分別(列名解釋科簡廢立一 遮性分別二 得有分別具三 就時分別四 約就人趣形報分別五)
言五戒者。所謂不殺不盜不邪淫不妄不飲酒是其五戒也。此五能防故名為戒。前三防身。次一防口。后之一種通防身口。護前四故。問曰。身中打縛等事並是不善。何不說離。釋言。打縛是殺眷屬。但言離殺則已具攝。故不別論。又此過輕世人難持。故不說離。問曰。離殺離盜之中不言離邪。離淫之中偏言離邪邪。釋言。殺盜唯邪無正。有皆須離。是故不須以邪別之。淫則不爾。有正有邪。自妻為正。侵他為邪。為簡正淫故說不邪。問曰。何故余戒法中有淫皆離。五戒之中偏離邪淫。釋言。五戒被在家者。在家
【現代漢語翻譯】 現代漢語譯本：趣。《釋言》中說，願心有兩種。一是拔苦愿，即發願往生惡道；二是授善愿，即發願往生善趣。因為善趣的眾生堪能接受佛法教導。境界愿，是求利他之智，發願未來世成就五種無量之智。正確了知五種無量境界，名為境界愿。五無量是：一、眾生境無量；二、世界無量；三、法界無量；四、調伏界無量；五、調伏界方便界無量。這些意義在後面的五無量中會詳細解釋。平等愿，是求利他之行，發願未來世一切菩薩以四攝法利益眾生，平等成就，名為平等愿。大愿，是真正求利他，發願未來世以四攝法平等饒益眾生，名為大愿。所以論中解釋說，大愿就是平等愿，用之前的平等之行廣泛利益他人。以上就是五愿。 五戒的意義，從五個方面分別解釋：（一、列名解釋、科簡廢立；二、遮性分別；三、得有分別；四、就時分別；五、約就人趣形報分別） 所謂五戒，就是不殺生、不偷盜、不邪淫、不妄語、不飲酒。這五種行為能夠防止惡業，所以稱為戒。前三種是防止身業，第四種是防止口業，最後一種（飲酒）可以防止身口二業，因為它能保護前四種戒。有人問：身體上的打罵捆綁等行為也是不善的，為什麼不說要遠離這些？回答說：打罵捆綁是殺生的眷屬，只要說了遠離殺生，就包含了這些行為，所以不必單獨討論。而且這些過失較輕，世人難以持守，所以不說要遠離。有人問：在離殺生、離偷盜中沒有說遠離邪惡，在離淫慾中卻偏偏說遠離邪淫？回答說：殺生和偷盜只有邪惡，沒有正當，所有的殺生和偷盜都必須遠離，所以不需要用『邪』來特別說明。淫慾則不同，有正當的也有邪惡的，和自己的妻子是正當的，侵犯他人的是邪惡的。爲了區分正淫和邪淫，所以說不邪淫。有人問：為什麼其他的戒法中對淫慾都是全部遠離，而五戒中卻只遠離邪淫？回答說：五戒是為在家居士制定的。
【English Translation】 English version: Qu. The 'Shi Yan' states that there are two types of vows: first, the vow to relieve suffering by being born in evil realms; second, the vow to bestow goodness by being born in good realms, because beings in good realms are capable of receiving the Dharma. The 'Boundary Vow' (Jingjie Yuan) is to seek the wisdom of benefiting others, vowing to achieve the five immeasurable wisdoms in future lives. Correctly knowing the five immeasurable boundaries is called the 'Boundary Vow'. The five immeasurables are: 1. Immeasurable realm of sentient beings; 2. Immeasurable world; 3. Immeasurable Dharma realm; 4. Immeasurable realm of taming; 5. Immeasurable realm of skillful means of taming. These meanings will be explained in detail in the following five immeasurables. The 'Equality Vow' (Pingdeng Yuan) is to seek the practice of benefiting others, vowing that in future lives, all Bodhisattvas will benefit sentient beings with the Four Embracing Dharmas (Si She Fa), achieving equality, which is called the 'Equality Vow'. The 'Great Vow' (Da Yuan) is truly seeking to benefit others, vowing to equally benefit sentient beings with the Four Embracing Dharmas in future lives, which is called the 'Great Vow'. Therefore, the treatise explains that the 'Great Vow' is the 'Equality Vow', using the previous equal practices to widely benefit others. These are the five vows. The meaning of the Five Precepts (Wu Jie) is explained from five aspects: (1. Listing and explaining the names, categorizing and simplifying; 2. Distinguishing between prohibitive nature; 3. Distinguishing between what is permissible; 4. Distinguishing based on time; 5. Distinguishing based on the realm of beings, forms, and retribution) The so-called Five Precepts are: not killing, not stealing, not engaging in sexual misconduct (Bu Xie Yin), not lying, and not drinking alcohol. These five behaviors can prevent evil deeds, so they are called precepts. The first three prevent bodily actions, the fourth prevents verbal actions, and the last one (drinking alcohol) can prevent both bodily and verbal actions, because it protects the previous four precepts. Someone asks: Physical acts such as beating and binding are also unwholesome, why not say to abstain from these? The answer is: Beating and binding are related to killing, as they are actions against living beings. By saying to abstain from killing, these actions are already included, so there is no need to discuss them separately. Moreover, these faults are relatively minor, and people find it difficult to uphold them, so it is not said to abstain from them. Someone asks: In abstaining from killing and stealing, there is no mention of abstaining from evil, but in abstaining from sexual activity, it specifically says to abstain from sexual misconduct? The answer is: Killing and stealing are only evil, there is no right way to do them. All killing and stealing must be abstained from, so there is no need to specify 'evil'. Sexual activity is different, there is proper and improper. Having relations with one's own wife is proper, violating others is improper. To distinguish between proper and improper sexual activity, it is said to abstain from sexual misconduct. Someone asks: Why in other precepts is all sexual activity abstained from, while in the Five Precepts only sexual misconduct is abstained from? The answer is: The Five Precepts are established for lay practitioners.
之人自妻難斷故偏離邪。又成實言。若淫自妻不墮地獄。是故簡之偏言離邪。問曰。八戒亦被在家。以何義故有淫皆離。不說離邪。釋言。八戒是在家人持出家法。故似出家者有淫皆離。又復八戒時短易持有淫皆離。五戒盡形時久難持。故偏離邪。以難持故。乃至在家初果聖人亦不能離。問曰。口過乃有四種。以何義故偏離妄語不離餘三。龍樹釋言。妄語重故偏說離之。又復妄語故作心起。余則不定。或有故作。或不故作。又復妄語攝余口過。兩舌等罪不應法故皆名妄語。若說離妄餘者皆隨故不別論。又兩舌等在家難持故不說離。故雜心言。出家之人尚不能離。況在家者。問曰。飲酒不惱眾生。何故須離。論言。飲酒是放逸門多生罪過。是故須離。問曰。一切歌舞等事何不說離。以過微故又。在家者難常持故。所以不說(此一門竟)。
次辨遮性。五中前四遠離性罪。后之一戒防禁遮惡。前離性罪是其戒體。后離遮惡是助戒法。又前戒體是其所護。后一助法是其能護。所護如果。能護之者如似園墻論說如是(此二門竟)。
次辨得戒。有分有具。有人說言。五戒之法具受乃得。有人宣說。不具亦得。若依毗曇具受乃得。分受不得。門曰。若言具受得者是義不然。如經中說。優婆塞義差別有五。一者一分。
二者小分。三者多分。四者具足。五者斷淫。若具受得云何得有一分等異。毗曇釋言。此據持中宣說一分小多分等。不關受事。於五戒中具受得竟。若於一戒名為一分。若持二戒名為小分。若持三四名為多分。若具持者名為具足。若於自妻亦不淫者名為斷淫。若依成實分受亦得。量其分齊或受一二乃至具足。故彼論言。隨受多小皆得。據極說五。以分得故經中宣說一分多分乃至斷淫。大智論中同成實說(此三門竟)。
次辨時分。于中有二。一約要期以辨時分。二約法辨時。言約要期辨時分者。要期有三。一者要期盡一日夜。所謂八戒。二者要期盡於一形。所謂五戒出家戒。等三者要期盡未來際。謂菩薩戒。言約法者如毗曇說。有佛法時受戒則得。無時不得。以戒必依佛法受故。若先受得佛法雖滅成就不失。成實法中乃至法滅人十歲時受戒亦得。問曰。爾時既無佛法。依何受得。釋言。爾時雖無人授但自要期。結誓斷惡亦能得之(此四門竟)。
次就人趣形報分別。趣謂五趣。依如毗曇五戒唯在人天中受。不在余趣。成實法中人天鬼畜一切皆得。趣別如是。言就人者。依如毗曇佛弟子等得受此戒。外道不得。成實法中外道亦得。阿含經中宣說。外道得受八戒。當知五戒亦應得受。涅槃經說。供養外道持戒
【現代漢語翻譯】 現代漢語譯本 持一條戒律是『一分』（部分持戒），持兩條戒律是『小分』（小部分持戒），持三條或四條戒律是『多分』（大部分持戒），全部持守四條戒律是『具足』（完全持戒），對於自己的妻子也不行淫慾的稱為『斷淫』（斷除淫慾）。如果已經全部受持戒律，怎麼會有一分等等的差別呢？《毗曇》的解釋是，這是根據持戒的情況來宣說一分、小分等等，與受戒本身無關。在五戒中，全部受持之後，如果只持一條戒律，就稱為『一分』；如果持兩條戒律，就稱為『小分』；如果持三條或四條戒律，就稱為『多分』；如果全部持守，就稱為『具足』；如果對於自己的妻子也不行淫慾，就稱為『斷淫』。如果按照《成實論》的觀點，部分受持也是可以的，衡量其所受持的多少，或者受持一兩條，乃至全部受持。所以該論說，隨其受持的多少都可以。說『極』是指五戒都受持的情況。因為可以分部分受持，所以經典中宣說一分、多分乃至斷淫。《大智論》中的觀點與《成實論》相同（以上是三種不同的觀點）。
接下來辨別時間上的區分。其中有兩種：一是根據約定的期限來辨別時間上的區分，二是根據法來辨別時間。所謂根據約定的期限來辨別時間上的區分，約定有三種：一是約定盡一日一夜，例如八關齋戒；二是約定盡一生，例如五戒、出家戒等等；三是約定盡未來際，例如菩薩戒。所謂根據法來辨別，如《毗曇》所說，有佛法的時候受戒才能得到，沒有佛法的時候就不能得到，因為戒律必須依靠佛法才能受持。如果先前已經受得戒律，即使佛法滅亡，其成就也不會失去。《成實論》中認為，即使佛法滅亡，在人壽十歲的時候受戒也可以得到。有人問：那時既然沒有佛法，依靠什麼受戒呢？回答說：那時雖然沒有人傳授，但自己約定，發誓斷除惡行，也能得到戒律（以上是四種不同的區分）。
接下來就眾生所處的道趣和形體果報來分別。道趣指的是五道（地獄、餓鬼、畜生、人、天）。按照《毗曇》的觀點，五戒只能在人道和天道中受持，不能在其餘道趣中受持。《成實論》中認為，人、天、鬼、畜一切眾生都可以受持。道趣的差別是這樣的。就人來說，按照《毗曇》的觀點，佛弟子等才能受持此戒，外道不能受持。《成實論》中認為，外道也可以受持。《阿含經》中宣說，外道可以受持八關齋戒，應當知道五戒也應該可以受持。《涅槃經》說，供養持戒的外道。
【English Translation】 English version Holding one precept is called 'Eka-bhāga' (one part), holding two precepts is called 'Alpa-bhāga' (small part), holding three or four precepts is called 'Bahu-bhāga' (large part), fully holding all four precepts is called 'Paripūrṇa' (complete), and refraining from sexual activity even with one's own wife is called 'Chinna-maithuna' (severed sexuality). If one has already received all the precepts, how can there be differences such as one part, etc.? The Vibhāṣā explains that this refers to the way of holding the precepts, speaking of one part, small part, etc., and is not related to the act of receiving the precepts. Having fully received the five precepts, if one only holds one precept, it is called 'Eka-bhāga'; if one holds two precepts, it is called 'Alpa-bhāga'; if one holds three or four precepts, it is called 'Bahu-bhāga'; if one holds all of them, it is called 'Paripūrṇa'; if one refrains from sexual activity even with one's own wife, it is called 'Chinna-maithuna'. According to the Satyasiddhi School, partial reception is also possible, measuring the extent of what is received, either receiving one or two, or even all of them. Therefore, that treatise says that one can receive as much or as little as one wishes. 'Extreme' refers to the case where all five precepts are received. Because it is possible to receive them partially, the scriptures speak of one part, large part, and even severed sexuality. The Mahāprajñāpāramitāśāstra agrees with the Satyasiddhi School (end of the three perspectives).
Next, we distinguish the divisions of time. There are two aspects to this: first, distinguishing time based on agreed-upon periods; second, distinguishing time based on the Dharma. Distinguishing time based on agreed-upon periods involves three types of agreements: first, an agreement to observe for one day and one night, such as the eight precepts (Aṣṭāṅga-śīla); second, an agreement to observe for one lifetime, such as the five precepts (Pañca-śīla), monastic vows, etc.; third, an agreement to observe for the entire future, such as the Bodhisattva vows (Bodhisattva-śīla). Distinguishing time based on the Dharma, as the Vibhāṣā says, one can receive the precepts when the Buddha-dharma exists, but not when it does not, because precepts must rely on the Buddha-dharma to be received. If one has already received the precepts, even if the Buddha-dharma disappears, the accomplishment is not lost. The Satyasiddhi School believes that even if the Buddha-dharma has disappeared, one can still receive the precepts when people's lifespan is ten years. Someone asks: At that time, since there is no Buddha-dharma, what does one rely on to receive the precepts? The answer is: Although there is no one to transmit them, one can make a self-agreement, vowing to cut off evil deeds, and can still obtain the precepts (end of the four distinctions).
Next, we distinguish based on the realms of beings and their physical forms and retributions. 'Realms' refers to the five realms (Gati): hell, hungry ghosts, animals, humans, and gods. According to the Vibhāṣā, the five precepts can only be received in the human and god realms, and not in the other realms. The Satyasiddhi School believes that all beings in the human, god, ghost, and animal realms can receive them. The difference in realms is like this. Regarding humans, according to the Vibhāṣā, only disciples of the Buddha can receive these precepts, not non-Buddhists. The Satyasiddhi School believes that non-Buddhists can also receive them. The Āgama Sutra says that non-Buddhists can receive the eight precepts, so we should know that they should also be able to receive the five precepts. The Nirvana Sutra says that offering to non-Buddhists who hold precepts.
之者得無量報。明亦得受。人別如是。言就形者。依如毗曇男女得受。余皆不得。依如成實律儀品中黃門無根不能男等皆得之。不局男女。五戒之義略辨如是。
五品十善義四門分別(一釋名 二開合辨相 三約就人位辨其通局 四所治同異)
第一釋名。五品十善出地經論。順義名善。順有三種。一順益上升名之為善。若從是義下極三有人天善法齊名為善。二順理名善。謂無漏行。若從是義下極二乘所修善法皆名為善。同順理故。三體順名善。謂真識中所成行德。相狀如何。法界真性是己自體。體性緣起整合行德。行不異性。還即本體。即如不乖稱曰體順。若從是義唯佛菩薩體證真行是其善也。良以所對惡有三故善分此三。言三惡者。一違損名惡。若從是義唯三塗因及人天中別報苦業是其惡也。翻對此故宣說初善。二違理名惡。取性心中所造諸業皆違法理同名為惡。若從是義上極凡夫有漏善業猶名為惡。翻對此故說第二善。三體違名惡。一切妄心所起諸業違背真體同名為惡。若從是義上至三乘緣照無漏齊名為惡。妄心起故。翻對此故說第三善。名義如是(此一門竟)。
次第二門開合不定。總唯一善。簡凡異聖。分之為二。聖別大小。通凡說三。小中開分聲聞緣覺。二種善異。通余說四。大中離
【現代漢語翻譯】 持守五戒者能獲得無量的果報。明白此理的人也能接受。人與人之間的差別就是這樣。關於『就形』的說法，依據《毗曇》（Abhidharma，論藏），男女都可以受持五戒。其他情況則不然。依據《成實論》（Satyasiddhi-śāstra）律儀品中的說法，黃門（eunuch，指閹人）、無根（指天生性器官殘缺者）、不能男（指陽痿者）等都可以受持五戒，不侷限於男女。五戒的意義大致辨析如上。
五品十善義從四個方面分別：（一、解釋名稱；二、開合辨相；三、就人位辨其通局；四、所治同異）
第一，解釋名稱。五品十善出自《地經論》（Daśabhūmika-sūtra，十地經）等經論。順義稱為善。順有三種：一、順益上升名為善。如果從這個意義上說，下至三有（kāmadhātu，欲界；rūpadhātu，色界；arūpadhātu，無色界）的人天善法都可以稱為善。二、順理名為善，指無漏行（anāsrava，指沒有煩惱的修行）。如果從這個意義上說，下至二乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘）所修的善法都可以稱為善，因為它們都順應真理。三、體順名為善，指在真識（vijñāna，指第八識阿賴耶識）中所成就的行德。其相狀如何？法界（dharma-dhātu，指一切諸法的本體）真性是其自體，體性緣起整合行德，行不異於性，還就是本體。即如不乖，稱之為體順。如果從這個意義上說，只有佛菩薩體證真行才是善。因為所對治的惡有三種，所以善也分為這三種。所說的三種惡是：一、違損名為惡。如果從這個意義上說，只有三塗（durgati，指地獄、餓鬼、畜生三惡道）之因以及人天中的別報苦業才是惡。爲了對治這種惡，所以宣說第一種善。二、違理名為惡，指從取性心中所造的諸業都違背法理，都稱為惡。如果從這個意義上說，上至凡夫的有漏善業（sāsrava，指有煩惱的善業）仍然稱為惡。爲了對治這種惡，所以說第二種善。三、體違名為惡，一切妄心所起的諸業都違背真體，都稱為惡。如果從這個意義上說，上至三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）緣照無漏仍然稱為惡，因為是妄心所起。爲了對治這種惡，所以說第三種善。名稱和意義就是這樣。（這一門結束）
其次，第二門，開合不定。總的來說只有一種善，爲了區分凡夫和聖人，分為兩種。聖人又分為大乘和小乘。通於凡夫則說三種。小乘中又分為聲聞和緣覺，這兩種善不同。通於其他情況則說四種。大乘中離
【English Translation】 Those who uphold the five precepts will obtain immeasurable rewards. Those who understand this principle can also accept them. The difference between people is like this. Regarding the statement 'according to form,' according to the Abhidharma (論藏), both men and women can receive the five precepts. Other situations are not so. According to the Śatyasiddhi-śāstra (成實論) in the chapter on precepts, eunuchs (黃門), those born without sexual organs (無根), and those who are impotent (不能男) can all receive the five precepts, not limited to men and women. The meaning of the five precepts is roughly analyzed as above.
The meaning of the five grades and ten virtues is distinguished in four aspects: (1. Explanation of names; 2. Differentiation of opening and closing; 3. Distinguishing their scope based on human position; 4. Differences in what they govern)
First, explanation of names. The five grades and ten virtues come from scriptures and treatises such as the Daśabhūmika-sūtra (十地經). Accordance with meaning is called virtue. There are three types of accordance: 1. Accordance with benefit and ascent is called virtue. If from this meaning, even the good dharmas of humans and devas in the three realms (kāmadhātu, rūpadhātu, arūpadhātu) can all be called virtue. 2. Accordance with principle is called virtue, referring to undefiled practice (anāsrava). If from this meaning, even the good dharmas cultivated by the two vehicles (Śrāvakayāna, Pratyekabuddhayāna) can all be called virtue, because they all accord with principle. 3. Accordance with essence is called virtue, referring to the virtuous conduct achieved in true consciousness (vijñāna). What is its appearance like? The true nature of the dharma-dhātu (法界) is its own essence, and the arising of essence and conditions integrates into virtuous conduct. Conduct is not different from nature, but is the essence itself. Being in accordance without deviation is called accordance with essence. If from this meaning, only the Buddha and Bodhisattvas who embody true practice are virtuous. Because there are three types of evil to be countered, virtue is divided into these three. The three evils are: 1. Violation and harm are called evil. If from this meaning, only the causes of the three evil destinies (durgati) and the separate retribution of suffering karma in humans and devas are evil. To counter this evil, the first virtue is proclaimed. 2. Violation of principle is called evil, referring to all karmas created from the grasping mind that violate the dharma principle, all called evil. If from this meaning, even the defiled good karma (sāsrava) of ordinary people is still called evil. To counter this evil, the second virtue is spoken of. 3. Violation of essence is called evil, all karmas arising from deluded minds violate the true essence, all called evil. If from this meaning, even the undefiled practices of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are all called evil, because they arise from deluded minds. To counter this evil, the third virtue is spoken of. The names and meanings are like this. (This section ends)
Secondly, the second aspect, opening and closing are uncertain. In general, there is only one virtue. To distinguish ordinary people from sages, it is divided into two. Sages are further divided into the Great Vehicle and the Small Vehicle. Speaking generally of ordinary people, there are three types. In the Small Vehicle, there are Śrāvakas and Pratyekabuddhas, these two virtues are different. Speaking generally of other situations, there are four types. In the Great Vehicle, apart from
其佛與菩薩。兩種善別。通余說五。凡中別分人天善異通余說六。廣則無量。今據一門且論五種。開合如是(此二門竟)。
次約人位辨其通局。人有五階。所謂凡夫聲聞緣覺菩薩及佛。通局如何。善有二種。一者善法。二者善行。此二何別。別有四種。第一義者。法通理事。行唯在事。第二義者。法通有情及與非情。行唯在有情。第三義者。法通善惡及與無記。行唯是善。第四義者。法通自他行唯局別。法雲何通。他人所行得為己法己之所行得為他法。行雲何別。己行不得說為他行。他行不得說為己行。有斯差異故分兩門。今先就法辨其通局。義別有四。一隨人別分。凡夫善法唯就凡說。乃至佛善唯就佛說。無相通理。二簡勝異劣。於此門中下不兼上。上得兼下。以是義故凡夫最劣。唯有凡善無餘四種。聲聞次勝。其有聲聞凡夫善法無餘三種。緣覺轉勝。具有緣覺聲聞凡夫三種善法無餘二種。菩薩具四。無其佛善。如來具足一切善法。三簡大異小。凡夫二乘是其小故下不兼上上得兼下。備如向辨。菩薩及佛是其大故並皆具足一切善法。精粗為異。以並具故。二地菩薩攝五十善為善攝善戒。四就實通論。凡夫二乘菩薩及佛一切皆具五品善法。此就真實如來藏中十善法門以論具矣。凡夫心中即具法界一切善法。今
【現代漢語翻譯】 現代漢語譯本：佛和菩薩有兩種不同的善行。如果加上其他的，可以分為五種。如果將凡人、天人的善行區分開來，再加上其他的，可以分為六種。如果更廣泛地說，善行是無量的。現在根據一個方面，暫且討論五種善行。開合的情況就是這樣（以上兩種分類方式結束）。
接下來，根據人的不同層次來辨別善行的普遍性和侷限性。人有五個層次，分別是凡夫、聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，不依師教，自悟自證者）、菩薩（Bodhisattva，立志成佛，普度眾生者）和佛（Buddha，覺悟者）。那麼，善行的普遍性和侷限性是怎樣的呢？善有兩種，一是善法，二是善行。這兩種有什麼區別呢？區別有四種。第一種區別是，法包括理和事，而行只在於事。第二種區別是，法普遍存在於有情眾生和非情眾生中，而行只存在於有情眾生中。第三種區別是，法包括善、惡和無記（不善不惡），而行只是善。第四種區別是，法可以共通於自己和他人，而行則侷限於自身。法為什麼可以共通呢？他人所做的善行可以成為自己的法，自己所做的善行也可以成為他人的法。行為什麼有區別呢？自己的行為不能說是他人的行為，他人的行為也不能說是自己的行為。因為有這些差異，所以分為兩種。
現在先就善法來辨別其普遍性和侷限性。義理上的區別有四種。一是隨人的不同而區分。凡夫的善法只針對凡夫來說，乃至佛的善法只針對佛來說，沒有相通的道理。二是區分勝和劣。在這種分類中，低的不能兼具高的，高的可以兼具低的。因為這個原因，凡夫最差，只有凡夫的善，沒有其餘四種。聲聞比凡夫好一些，具有聲聞和凡夫的善法，沒有其餘三種。緣覺比聲聞更好，具有緣覺、聲聞和凡夫三種善法，沒有其餘兩種。菩薩具有四種善法，沒有佛的善法。如來（Tathāgata，佛的稱號之一）具足一切善法。三是區分大和小。凡夫和二乘（聲聞和緣覺）是小乘，所以低的不能兼具高的，高的可以兼具低的，就像前面辨別的那樣。菩薩和佛是大乘，所以都具足一切善法，只是精細程度不同。因為都具足，所以二地菩薩（菩薩修行的第二階段）將五十種善攝為善，攝善為善戒。四是就真實情況而言，凡夫、二乘、菩薩和佛一切都具有五品善法。這是就真實如來藏（Tathāgatagarbha，如來藏）中的十善法門來說的。凡夫心中就具有法界（Dharmadhātu，宇宙萬法）的一切善法。現在
【English Translation】 English version: The Buddhas and Bodhisattvas have two distinct kinds of virtuous deeds. Including others, they can be divided into five types. If we differentiate the virtuous deeds of ordinary beings and heavenly beings, and add others, we can divide them into six types. More broadly, virtuous deeds are immeasurable. Now, based on one aspect, let's discuss five types for the moment. The opening and closing (of these categories) are as described (the end of these two classification methods).
Next, based on the different levels of beings, we will distinguish the universality and limitations of virtuous deeds. There are five levels of beings: ordinary beings, Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), Bodhisattvas (those who aspire to become Buddhas and liberate all beings), and Buddhas (the enlightened ones). So, what are the universality and limitations of virtuous deeds? There are two kinds of virtue: one is virtuous Dharma, and the other is virtuous conduct. What is the difference between these two? There are four differences. The first difference is that Dharma encompasses both principle and practice, while conduct is only in practice. The second difference is that Dharma is universal to sentient and non-sentient beings, while conduct is only in sentient beings. The third difference is that Dharma includes good, evil, and neutral (neither good nor evil), while conduct is only good. The fourth difference is that Dharma can be common to oneself and others, while conduct is limited to oneself. Why can Dharma be common? The virtuous deeds done by others can become one's own Dharma, and the virtuous deeds done by oneself can become the Dharma of others. Why is conduct different? One's own conduct cannot be said to be the conduct of others, and the conduct of others cannot be said to be one's own conduct. Because of these differences, they are divided into two categories.
Now, let's first distinguish the universality and limitations of virtuous Dharma. There are four differences in meaning. One is to distinguish according to the different levels of beings. The virtuous Dharma of ordinary beings is only for ordinary beings, and the virtuous Dharma of Buddhas is only for Buddhas, without a common principle. The second is to distinguish the superior from the inferior. In this classification, the lower cannot encompass the higher, but the higher can encompass the lower. For this reason, ordinary beings are the worst, having only the virtue of ordinary beings, without the other four types. Śrāvakas are better than ordinary beings, having the virtuous Dharma of Śrāvakas and ordinary beings, without the other three types. Pratyekabuddhas are better than Śrāvakas, having the three virtuous Dharmas of Pratyekabuddhas, Śrāvakas, and ordinary beings, without the other two types. Bodhisattvas have four types of virtuous Dharma, without the virtuous Dharma of Buddhas. The Tathāgata (one of the titles of the Buddha) possesses all virtuous Dharmas. The third is to distinguish the great from the small. Ordinary beings and the Two Vehicles (Śrāvakas and Pratyekabuddhas) are the Small Vehicle, so the lower cannot encompass the higher, but the higher can encompass the lower, as distinguished earlier. Bodhisattvas and Buddhas are the Great Vehicle, so they all possess all virtuous Dharmas, but with different levels of refinement. Because they all possess them, the Second Ground Bodhisattva (the second stage of Bodhisattva practice) encompasses fifty virtues as virtue, and encompasses virtue as virtuous precepts. The fourth is to discuss the actual situation. Ordinary beings, the Two Vehicles, Bodhisattvas, and Buddhas all possess the five grades of virtuous Dharma. This is based on the ten virtuous Dharma gates in the true Tathāgatagarbha (Buddha-nature). In the mind of an ordinary being, there is the virtuous Dharma of the entire Dharmadhātu (the universe and all its phenomena). Now
雖未現法實常有。二乘亦然。菩薩小見。至佛圓見。良以法界無增減故一切皆具。法之通局辨之粗爾。次就善行以論通局。于中有三。一隨人別分。二簡勝異劣。三簡大異小。與前法中初三相似。行唯在事不同法。故闕無第四凡聖皆具。通局如是(此三門竟)。
次明所治同異之義。五品十善所治之障義有同異。所言同者。莫不皆離十不善業。所治既同。何緣得分五品善別。釋言。離之有遠有近。故得分為五品善別。凡夫十善離之最近。乃至佛善去之最遠。所言異者。凡夫十善正離業道。余之四種離業根本。五住煩惱是業根本。聲聞緣覺同治四住。聲聞解劣見法粗昧。所治不精。緣覺智勝見理深明。所斷精盡。菩薩及佛同滅無明。菩薩智淺離之未窮。佛智圓極斷之畢竟。有此差別故分五品。五品十善辨之略爾。
五停心義四門分別(一釋名辨相 二治患不同 三三善分別 四就地分別)
就初門中先釋其名。后辨其相。名字是何。一不凈觀。二慈悲觀。三因緣觀。四界分別觀。五安那般那觀。此五經中名五度門。亦曰停心。言度門者。度是出離至到之義。修此五觀能出貪等五種煩惱到涅槃處。故名為度。又斷煩惱度離生死亦名為度。通人趣入。因之為門。言停心者。停是息止安住之義。息離貪等制
【現代漢語翻譯】 現代漢語譯本：即使（佛法）沒有顯現，但法的實性是常存的。二乘（聲聞乘和緣覺乘）也是如此。菩薩的見解還不夠圓滿。只有到了佛的境界，才能有圓滿的見解。這是因為法界沒有增減，一切都具備。關於法的普遍性和侷限性，粗略地辨別到這裡。接下來就善行來討論普遍性和侷限性。其中有三種情況：一是隨人的不同而區分；二是區分殊勝和低劣；三是區分大乘和小乘。這與前面法中的前三種情況相似。行唯獨在於事相上與法不同，所以缺少第四種凡聖都具備的情況。普遍性和侷限性就是這樣（以上三門結束）。 接下來闡明所要對治的相同和不同之處。五品十善所要對治的障礙，在意義上有相同也有不同。所說的相同之處在於，都遠離十不善業。既然所要對治的相同，為什麼能區分出五品善的區別呢？解釋說，遠離的程度有遠有近，所以能區分出五品善的區別。凡夫的十善離十不善業最近，乃至佛的善離十不善業最遠。所說的不同之處在於，凡夫的十善只是遠離業道（直接導致惡果的行為），其餘四種（聲聞、緣覺、菩薩、佛）則遠離業的根本。五住煩惱（見惑、思惑、無明惑）是業的根本。聲聞和緣覺共同對治四住煩惱。聲聞的理解力較弱，見到的法理粗淺不明，所以對治得不夠精細。緣覺的智慧殊勝，見到的道理深刻明瞭，所以斷除得精細徹底。菩薩和佛共同滅除無明。菩薩的智慧較淺，所以遠離得不夠徹底。佛的智慧圓滿究竟，所以斷除得畢竟徹底。因為有這些差別，所以區分出五品。關於五品十善的辨別，就粗略地講到這裡。 五停心義，從四個方面來分別闡述：（一、解釋名稱，辨別體相；二、對治的病患不同；三、三種善行的分別；四、就不同修行階段的分別） 在第一個方面中，先解釋它的名稱，再辨別它的體相。名稱是什麼呢？一是不凈觀（Asubha meditation），二是慈悲觀（Metta meditation），三是因緣觀（Pratītyasamutpāda meditation），四是界分別觀（Dhātu-vavatthāna meditation），五是安那般那觀（Ānāpānasati meditation）。這五種在經中被稱為五度門，也叫做停心。說「度門」是因為，「度」是出離、到達的意思。修習這五種觀想，能夠出離貪等五種煩惱，到達涅槃的境界，所以叫做「度」。又，斷除煩惱，脫離生死，也叫做「度」。是普通人趣入的途徑，因此稱為「門」。說「停心」是因為，「停」是止息、安住的意思。止息遠離貪等，制
【English Translation】 English version: Although the Dharma is not always manifest, its true nature is constant. This is also true for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Bodhisattvas' understanding is not yet complete. Only at the level of Buddhahood is there complete understanding. This is because the Dharmadhātu (realm of Dharma) neither increases nor decreases; everything is complete within it. The universality and limitations of the Dharma have been roughly distinguished up to this point. Next, let's discuss the universality and limitations in terms of virtuous conduct. There are three aspects to this: first, distinguishing based on differences among people; second, distinguishing between the superior and the inferior; and third, distinguishing between the Mahāyāna and the Hīnayāna. This is similar to the first three aspects in the previous discussion of the Dharma. Conduct differs from the Dharma only in terms of phenomena, so it lacks the fourth aspect of being universally possessed by both ordinary beings and sages. Such are the universality and limitations (these three sections are concluded). Next, we will clarify the meaning of the similarities and differences in what is to be overcome. The obstacles to be overcome by the Five Grades of the Ten Virtuous Acts have both similarities and differences in meaning. The similarity lies in that all of them refrain from the Ten Non-Virtuous Actions. Since what is to be overcome is the same, how can we distinguish the Five Grades of Virtuous Acts? The explanation is that the degree of refraining varies, so we can distinguish the Five Grades of Virtuous Acts. The Ten Virtuous Acts of ordinary beings are closest to the Ten Non-Virtuous Actions, while the virtuous acts of the Buddha are farthest away from them. The difference lies in that the Ten Virtuous Acts of ordinary beings only refrain from the paths of karma (actions that directly lead to negative consequences), while the other four (Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) refrain from the root of karma. The Five Afflictions (the delusions of views, the delusions of thought, and ignorance) are the root of karma. Śrāvakas and Pratyekabuddhas jointly overcome the Four Abodes of Afflictions. The understanding of Śrāvakas is weaker, and the Dharma they see is crude and unclear, so their overcoming is not refined. The wisdom of Pratyekabuddhas is superior, and the principles they see are profound and clear, so their cutting off is refined and thorough. Bodhisattvas and Buddhas jointly extinguish ignorance. The wisdom of Bodhisattvas is shallow, so their refraining is not thorough. The wisdom of the Buddha is complete and ultimate, so their cutting off is ultimately thorough. Because of these differences, we distinguish the Five Grades. The distinction of the Five Grades of the Ten Virtuous Acts has been roughly discussed here. The meaning of the Five Stopping-the-Mind Meditations will be explained from four aspects: (1. Explaining the names and distinguishing the characteristics; 2. The illnesses to be treated are different; 3. Distinguishing the three types of goodness; 4. Distinguishing based on different stages of practice) In the first aspect, first explain the names, and then distinguish the characteristics. What are the names? 1. Asubha meditation (不凈觀), 2. Metta meditation (慈悲觀), 3. Pratītyasamutpāda meditation (因緣觀), 4. Dhātu-vavatthāna meditation (界分別觀), 5. Ānāpānasati meditation (安那般那觀). These five are called the Five Doors of Crossing Over in the sutras, and are also called Stopping-the-Mind. They are called 'Doors of Crossing Over' because 'crossing over' means departing and arriving. Practicing these five meditations can lead to departure from the five afflictions such as greed, and arrival at the state of Nirvāṇa, so they are called 'crossing over'. Also, cutting off afflictions and escaping from birth and death is also called 'crossing over'. It is the path that ordinary people enter, so it is called a 'door'. They are called 'Stopping-the-Mind' because 'stopping' means ceasing and abiding. Ceasing and departing from greed, etc., controlling
意住于不凈等法。故曰停心。名字如是。相狀云何。不凈觀中略有二種。一厭他身觀他不凈。二厭自身觀自不凈。觀他身中有其九相。一者死相。二者脹相。三青瘀相。四膿爛相。五者壞相。六者血涂相。七蟲敢相。八骨鎖相。九離壞相。大智論中加一燒相少一死相。此義如后九相章中具廣分別。觀自身中有五不凈。如大智論說。一種子不凈。是身過去結業為種。現以父母精血為種。二住處不凈。在母胎中生藏之下熟藏之上兩界之間安置己體。三自相不凈。是身具有九孔常流。眼出眵淚。耳出結𦡲。鼻中出洟。口出延吐。大小便道流出屎尿。四自體不凈。是身具有三十六物所共合成。如大智論說。一發。二毛。三爪。四齒。五皮。六肉。七骨。八髓。九筋。十脈。十一牌。十二腎。十三心。十四肝。十五肺。十六大腸。十七小腸。十八胃。十九胞。二十屎。二十一尿。二十二垢。二十三汗。二十四淚。二十五結𦡲。二十六洟。二十七唾。二十八膿。二十九血。三十黃陰。三十一白陰。三十二肪。三十三𦙇。三十四腦。三十五膜。三十六精。於此門中要唯二種。一皮等觀。二除去皮肉為白骨觀。骨觀有三。如毗曇說。一者始業觀察自身。從頭至足除去皮肉作其骨相。二已習行觀彼骨鎖。以漸寬廣周滿大地。又觀彼骨展轉
【現代漢語翻譯】 現代漢語譯本： 將意念專注于不凈等法，所以叫做『停心』。名稱是這樣，那麼它的相狀是怎樣的呢？不凈觀中大致有兩種：一是厭惡他身，觀察他人的不凈；二是厭惡自身，觀察自身的不凈。觀察他人身體有九種相狀：一是死相，二是脹相，三是青瘀相，四是膿爛相，五是壞相，六是血涂相，七是蟲啖相，八是骨鎖相，九是離壞相。《大智度論》中增加了一個燒相，少了一個死相。這些意義在後面的九相章中會詳細分別說明。觀察自身有五種不凈，如《大智度論》所說：一是種子不凈，這個身體過去因結業為種子，現在以父母的精血為種子；二是住處不凈，在母親的胎中，位於生藏之下，熟藏之上，兩界之間安放自己的身體；三是自相不凈，這個身體有九個孔竅經常流出不凈之物，眼睛流出眼屎眼淚，耳朵流出耳垢，鼻子里流出鼻涕，嘴裡流出涎液唾沫，大小便道流出屎尿；四是自體不凈，這個身體由三十六種不凈之物共同合成，如《大智度論》所說：一發，二毛，三爪，四齒，五皮，六肉，七骨，八髓，九筋，十脈，十一脾，十二腎，十三心，十四肝，十五肺，十六大腸，十七小腸，十八胃，十九胞，二十屎，二十一尿，二十二垢，二十三汗，二十四淚，二十五結𦡲，二十六洟，二十七唾，二十八膿，二十九血，三十黃陰，三十一白陰，三十二肪，三十三𦙇，三十四腦，三十五膜，三十六精。在這個法門中，主要有兩種觀法：一是觀皮等，二是除去皮肉，觀白骨。骨觀有三種，如《毗曇》所說：一是初學時觀察自身，從頭到腳除去皮肉，觀想骨頭的形狀；二是已經習慣后，觀想那些骨鎖，逐漸寬廣，遍滿大地，又觀想那些骨頭輾轉相連。
【English Translation】 English version: Directing the mind to contemplate impure things and other dharmas (laws/teachings), hence it is called 'stopping the mind'. The name is such, but what is its appearance? In the contemplation of impurity, there are roughly two types: first, to detest the bodies of others, observing the impurity of others; second, to detest one's own body, observing the impurity of oneself. Observing the bodies of others has nine aspects: first, the aspect of death (death phase); second, the aspect of swelling (bloated phase); third, the aspect of lividity (discoloration phase); fourth, the aspect of festering (suppuration phase); fifth, the aspect of decay (decomposition phase); sixth, the aspect of blood-stained (blood-smeared phase); seventh, the aspect of being eaten by worms (worm-eaten phase); eighth, the aspect of a skeleton (skeletal phase); ninth, the aspect of disintegration (separation and destruction phase). In the Mahaprajnaparamita-sastra (Da Zhi Du Lun 大智度論), a burning aspect is added, and the death aspect is omitted. These meanings will be explained in detail in the chapter on the nine aspects later. Observing oneself has five impurities, as stated in the Mahaprajnaparamita-sastra: first, the impurity of the seed (seed of karma), this body takes past karma as its seed, and now takes the essence and blood of the parents as its seed; second, the impurity of the dwelling place (womb), in the mother's womb, it is located below the raw viscera and above the cooked viscera, placing one's body between the two realms; third, the impurity of its own form (inherent impurity), this body has nine orifices that constantly flow with impure substances, the eyes produce rheum and tears, the ears produce earwax, the nose produces mucus, the mouth produces saliva and spittle, the urinary and anal passages flow with excrement and urine; fourth, the impurity of its own substance (constituent impurity), this body is composed of thirty-six impure substances, as stated in the Mahaprajnaparamita-sastra: one, hair; two, body hair; three, nails; four, teeth; five, skin; six, flesh; seven, bones; eight, marrow; nine, tendons; ten, veins; eleven, spleen; twelve, kidneys; thirteen, heart; fourteen, liver; fifteen, lungs; sixteen, large intestine; seventeen, small intestine; eighteen, stomach; nineteen, bladder; twenty, feces; twenty-one, urine; twenty-two, dirt; twenty-three, sweat; twenty-four, tears; twenty-five, earwax; twenty-six, mucus; twenty-seven, saliva; twenty-eight, pus; twenty-nine, blood; thirty, yellow secretion; thirty-one, white secretion; thirty-two, fat; thirty-three, grease; thirty-four, brain; thirty-five, membrane; thirty-six, semen. In this method, there are mainly two types of contemplation: first, contemplation of the skin, etc.; second, removing the skin and flesh to contemplate the white bones. There are three types of bone contemplation, as stated in the Abhidharma (Pi Tan 毗曇): first, when beginning to learn, observe oneself, removing the skin and flesh from head to toe, contemplating the shape of the bones; second, after becoming accustomed, contemplate those bone locks, gradually widening, filling the entire earth, and also contemplate those bones rotating and connecting.
相對大風飄搏變為雪聚。修此骨相極令純熟不作心想任運現前。三思惟已度于彼骨鎖。以漸略之還至自身。于其所緣清凈寂靜唯觀一色。此是第四自體不凈。五終竟不凈。此身死已埋則成土。蟲啖成糞。火燒成灰。究竟推求無一凈相。名終竟不凈。慈悲觀者。普緣眾生作其與樂拔苦之想名慈悲觀。于中廣有七品修習。如前四無量章中具廣分別。因緣觀者。于彼生死十二因緣分別觀察。是觀不同。略有二種。一順。二逆。逆順不同略有兩門。一前後分別。從前向後次第觀察名為順觀。從後向前次第推之名為逆觀。二空有分別。有觀名順。順法相故空觀名逆。逆諸法故。五度門中因緣觀者。就初門說。界分別者。依如毗曇為六界觀名界分別。言六界者。一地。二水。三火。四風。五空。六識。如論中釋。地為水界潤故不相離。水為地界持不流散。火成熟故不淤壞。風動飄故得增長。以空界故食等出入。識界合故有所造作。此六差別無我人故。若依涅槃經觀十八界名界分別。十八界義如上廣釋。於此分別知無我人。數息觀者。觀自氣息繫心數之無令妄失名數息觀。于中分別略有四種。一者增數。以一為二。二者減數。以二為一。三者亂數。出作入想入作出想。四者等數。以一為一。心散亂者。為前三數。心不亂者。為后一數
【現代漢語翻譯】 現代漢語譯本 相對大風吹散屍體，使其變為雪花般散落，最終聚集在一起。修習這種白骨觀，要達到極其純熟的程度，不作任何主觀臆想，任由白骨景象自然顯現。經過三次深入思維，便能超越對白骨的執著。然後逐漸將觀想範圍縮小，迴歸到自身。在所緣的境界中，保持清凈寂靜，只專注于觀察白骨的顏色。這是第四種不凈觀：自體不凈。 五、終竟不凈。此身死亡之後，如果埋葬，就會化為泥土；如果被蟲子啃食，就會變成糞便；如果被火焚燒，就會化為灰燼。最終追究起來，沒有一絲一毫的清凈之處。這稱為終竟不凈。 慈悲觀（Maitrī-karuṇā）：普遍地緣於一切眾生，生起給予快樂、拔除痛苦的想法，這稱為慈悲觀。其中廣泛地包含七品修習，如同前面四無量心（catasro apramāṇāḥ）章節中詳細分別說明的那樣。 因緣觀（Pratītyasamutpāda）：對於生死輪迴的十二因緣（dvādaśāṅga pratītyasamutpāda）進行分別觀察。這種觀法有所不同，大致有兩種：一是順觀，二是逆觀。逆觀和順觀的不同之處，大致有兩個方面：一是前後分別，從前向後依次觀察，稱為順觀；從後向前依次推究，稱為逆觀。二是空有分別，有觀稱為順觀，因為它順應了諸法的生滅相；空觀稱為逆觀，因為它逆轉了諸法的執著。 五度門（pañca pāramitāḥ）中的因緣觀，就最初的入門方法來說。 界分別觀（dhātu-vibhajja）：依據《阿毗達磨》（Abhidharma），進行六界觀，這稱為界分別。所說的六界是：一、地界（pṛthivī-dhātu）；二、水界（āb-dhātu）；三、火界（tejas-dhātu）；四、風界（vāyu-dhātu）；五、空界（ākāśa-dhātu）；六、識界（vijñāna-dhātu）。如同論中所解釋的那樣，地界因為水界的滋潤而不相分離，水界因為地界的支撐而不流動散失，火界因為成熟的作用而不淤積腐壞，風界因為流動飄動而得以增長，因為空界的作用，食物等可以出入，因為識界的作用，可以有所造作。這六界各不相同，其中沒有我（ātman）和人（pudgala）的存在。如果依據《涅槃經》（Nirvāṇa Sūtra）觀察十八界，這稱為界分別。十八界的含義如上文詳細解釋。通過這種分別，可以認識到沒有我和人的存在。 數息觀（ānāpānasmṛti）：觀察自己的呼吸，將心繫于呼吸的次數，不讓妄念擾亂，這稱為數息觀。其中分別有四種：一是增數，將一個數當作兩個數來數；二是減數，將兩個數當作一個數來數；三是亂數，呼氣時想著吸氣，吸氣時想著呼氣；四是等數，將一個數當作一個數來數。心散亂的人，適合用前三種數息方法；心不散亂的人，適合用后一種數息方法。
【English Translation】 English version Relatively, a great wind scatters the corpse, transforming it into snow-like flakes that eventually gather together. Cultivate this bone contemplation ( अस्थि-संज्ञा, asthi-saṃjñā) to an extremely refined degree, without any mental constructs, allowing the skeletal image to appear naturally. After three deep reflections, one transcends attachment to the bones. Then, gradually reduce the scope of contemplation, returning to oneself. In the object of focus, maintain purity and tranquility, focusing solely on observing the color of the bones. This is the fourth impurity contemplation: self-nature impurity. Fifth, ultimate impurity. After this body dies, if buried, it will turn into soil; if eaten by insects, it will become excrement; if burned by fire, it will turn into ashes. Ultimately, upon thorough investigation, there is not a single aspect of purity. This is called ultimate impurity. Loving-kindness and compassion contemplation (Maitrī-karuṇā): Universally focusing on all sentient beings, generating the thought of giving happiness and removing suffering, this is called loving-kindness and compassion contemplation. It broadly includes seven levels of practice, as explained in detail in the previous chapter on the Four Immeasurables (catasro apramāṇāḥ). Dependent origination contemplation (Pratītyasamutpāda): Discriminatingly observing the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda) in the cycle of birth and death. This contemplation differs, broadly having two types: one is forward contemplation, and the other is reverse contemplation. The difference between reverse and forward contemplation lies in two aspects: one is sequential distinction, observing sequentially from front to back, called forward contemplation; tracing sequentially from back to front, called reverse contemplation. The second is emptiness and existence distinction; contemplation of existence is called forward contemplation, because it accords with the characteristics of phenomena; contemplation of emptiness is called reverse contemplation, because it reverses the attachment to phenomena. Dependent origination contemplation in the Five Perfections (pañca pāramitāḥ), in terms of the initial entry method. Element analysis contemplation (dhātu-vibhajja): According to the Abhidharma, performing the six-element contemplation is called element analysis. The six elements are: one, earth element (pṛthivī-dhātu); two, water element (āb-dhātu); three, fire element (tejas-dhātu); four, wind element (vāyu-dhātu); five, space element (ākāśa-dhātu); six, consciousness element (vijñāna-dhātu). As explained in the treatise, the earth element does not separate because of the moisture of the water element; the water element does not flow away because of the support of the earth element; the fire element does not stagnate and decay because of the ripening effect; the wind element grows because of movement and blowing; because of the space element, food and other things can enter and exit; because of the consciousness element, actions can be performed. These six elements are different, and there is no self (ātman) or person (pudgala) within them. If one observes the eighteen elements according to the Nirvana Sutra (Nirvāṇa Sūtra), this is called element analysis. The meaning of the eighteen elements is explained in detail above. Through this analysis, one can realize that there is no self or person. Mindfulness of breathing (ānāpānasmṛti): Observing one's own breath, focusing the mind on the number of breaths, not allowing deluded thoughts to disturb, this is called mindfulness of breathing. There are four types: one is increasing count, counting one breath as two; two is decreasing count, counting two breaths as one; three is disordered count, thinking of inhaling while exhaling, and thinking of exhaling while inhaling; four is equal count, counting one breath as one. Those whose minds are scattered are suitable for the first three counting methods; those whose minds are not scattered are suitable for the last counting method.
。數之至幾極不過十。于彼十中不滿心忘還從一起。若心不亂至十便回。何故唯十不增不減。論自釋言。畏心散故不得過十。懼心聚故不得減十。出入息中數何為十。是義不定。內氣增者偏數出息。內氣小者偏數入息。氣息調者入出俱數。如雜心說。入五出五合為十也。出入息中先數何者。如論中說。先數入息后數出息。良以生時入息在前故先數入。命終之時出息在後故后數出。相狀粗爾(此一門竟)。
次明五度治患不同。如經中說。多貪眾生教觀不凈。貪有五種。對治各異。何者五貪。一者色貪。男女相愛。以不凈觀而為對治。二親戚貪。亦名淫貪。眷屬相憐名親戚貪。親情相愛尋續不斷名為淫貪。如多日雨名為淫雨。多日之風名曰淫風。此亦如是。不同世人奸逸名淫。此之淫貪舍無量心而為對治。故雜心云。舍無量心對治淫貪。三者財貪。吝惜身財。檀度為治。四名聞貪。求善稱譽。身空為治。五善法貪。愛著善法。法空為治。今此偏說色貪對治為初度門。以此過重受生根本故偏說之。色貪有二。一愛自身。觀五不凈而為對治。二愛他身。九相為治。愛他身中有四種欲。一威儀欲。二形色慾。三處所欲。四細觸欲。威儀欲者。死相為治。第二形色青淤膿爛血涂為治。處所欲者脹壞蟲食分散為治。細觸欲者
【現代漢語翻譯】 現代漢語譯本 數量最多隻能數到十。在這十個數中，如果心念不集中而忘記了，就從一開始重新數。如果心不散亂，數到十就停止。為什麼只數到十，不多也不少呢？論中解釋說，因為害怕心念散亂，所以不能超過十；因為害怕心念無法集中，所以不能少於十。在呼吸中，為什麼要數到十呢？這個道理並不固定。體內氣息增強時，就偏重數呼氣；體內氣息減弱時，就偏重數吸氣；氣息調和時，就吸氣和呼氣都數。如同《雜心論》所說，吸氣五次，呼氣五次，合起來就是十。在呼吸中，先數哪個呢？如同論中所說，先數吸氣，后數呼氣。這是因為出生時吸氣在前，所以先數吸氣；臨終時呼氣在後，所以後數呼氣。這些相狀大概就是這樣（這一門結束）。
接下來闡明五種波羅蜜（Pāramitā）治療煩惱的不同方法。如同經中所說，對於貪慾心重的眾生，教導他們修習不凈觀。貪慾有五種，針對不同的貪慾，有不同的對治方法。哪五種貪慾呢？第一種是色貪（Rūpa-taṇhā），指男女之間的愛戀。用不凈觀來對治。第二種是親戚貪，也叫淫貪。眷戀親屬稱為親戚貪，親情相愛、尋續不斷稱為淫貪。如同多日下雨稱為淫雨，多日颳風稱為淫風。這裡的淫貪也是這個意思，不同於世俗之人放蕩不羈的淫。這種淫貪，用舍無量心（apramāṇa-citta）來對治。所以《雜心論》說，舍無量心可以對治淫貪。第三種是財貪（dhana-taṇhā），指吝惜自己的財物。用佈施（Dāna）來對治。第四種是名聞貪（saggāma-taṇhā），指追求好的名聲和讚譽。用身空觀來對治。第五種是善法貪（kusala-dhamma-taṇhā），指貪愛執著于善法。用法空觀來對治。現在這裡偏重講述色貪的對治方法，作為初度門。因為這種貪慾過於嚴重，是受生的根本，所以偏重講述它。色貪有兩種：一種是愛自身，用五種不凈觀來對治；另一種是愛他人之身，用九想觀來對治。愛他人之身有四種慾望：第一是威儀欲，第二是形色慾，第三是處所欲，第四是細觸欲。威儀欲，用死相來對治。第二種形色慾，用青瘀、膿爛、血涂等觀想來對治。處所欲，用脹大、腐壞、蟲食、分散等觀想來對治。細觸欲，
【English Translation】 English version The maximum number to count is ten. If the mind wanders and forgets within these ten numbers, one should start counting from one again. If the mind is not distracted, stop at ten. Why only count to ten, neither more nor less? The treatise explains that it is because of the fear of the mind scattering, so it cannot exceed ten; because of the fear of the mind not concentrating, so it cannot be less than ten. In breathing, why count to ten? This principle is not fixed. When the internal energy increases, one focuses on counting the exhalation; when the internal energy decreases, one focuses on counting the inhalation; when the breath is harmonious, one counts both inhalation and exhalation. As the Abhidharma-samuccaya says, five inhalations and five exhalations together make ten. In breathing, which should be counted first? As the treatise says, first count the inhalation, then count the exhalation. This is because inhalation comes before at birth, so inhalation is counted first; exhalation comes after at death, so exhalation is counted last. These characteristics are roughly like this (this section ends).
Next, it explains the different ways the five Pāramitās (perfections) cure afflictions. As the sutra says, for sentient beings with strong greed, teach them to contemplate impurity. There are five types of greed, and there are different antidotes for each. What are the five types of greed? The first is Rūpa-taṇhā (greed for form), referring to the love between men and women. It is counteracted by contemplating impurity. The second is greed for relatives, also called lustful greed. Attachment to relatives is called greed for relatives, and continuous love and attachment to relatives is called lustful greed. Just as many days of rain are called excessive rain, and many days of wind are called excessive wind, so it is here. This lustful greed is different from the licentiousness of worldly people. This lustful greed is counteracted by cultivating immeasurable loving-kindness (apramāṇa-citta). Therefore, the Abhidharma-samuccaya says that immeasurable loving-kindness counteracts lustful greed. The third is dhana-taṇhā (greed for wealth), referring to being stingy with one's own wealth. It is counteracted by Dāna (giving). The fourth is saggāma-taṇhā (greed for fame), referring to seeking good reputation and praise. It is counteracted by contemplating the emptiness of the body. The fifth is kusala-dhamma-taṇhā (greed for good dharmas), referring to being attached to good dharmas. It is counteracted by contemplating the emptiness of dharmas. Now, here, it focuses on explaining the antidote for greed for form, as the first door to perfection. Because this greed is too serious and is the root of rebirth, it is emphasized. There are two types of greed for form: one is love for oneself, which is counteracted by contemplating the five impurities; the other is love for the body of others, which is counteracted by contemplating the nine aspects of death. There are four types of desires for the body of others: first is the desire for demeanor, second is the desire for form and appearance, third is the desire for location, and fourth is the desire for subtle touch. The desire for demeanor is counteracted by contemplating death. The second desire for form and appearance is counteracted by contemplating the states of bluishness, pus, rot, and blood. The desire for location is counteracted by contemplating swelling, decay, worm-eating, and disintegration. The desire for subtle touch,
骨鎖為治。問曰。九相能治貪慾。與彼十相對治何別。釋言。九相但能遮伏。十相能滅。九相能伏如似縛賊。十相能滅如似殺。賊差別如是。十相之義后當別論。多瞋眾生教慈悲觀。慈悲二心治有通別。通則俱治一切瞋恚。則則各異。如涅槃中六門別之。第一義者。瞋有二種。一能奪命。二能鞭撻。斷命之瞋粗而易舍。修慈悲能治。鞭撻之忿輕而難離。修悲方治。第二義者瞋有二種。一瞋眾生。二瞋非眾生。嗔眾生者。應生所起性容輕薄。易除易遣。修慈能治。瞋非眾生者。不應生處起性必深厚。難離難捨。修悲方離。嗔非生者。于眾生處灼然亦嗔。故曰深厚。第三義者。嗔有二種。一有因緣。二無因緣。有緣生嗔應生處起性容浮薄。易除易舍。修慈能治。無緣生者性必深厚。難除難斷。修悲方治。無緣生者有緣亦嗔。故曰深厚。第四義者。嗔有二種。一緣過去久因緣生。二緣現在近因緣生。緣於過去久緣生者。去境玄遠瞋容輕薄。易除易舍。修慈能治。緣現生者。近境逼心忿惱必深。難裁難忍。修悲方治。第五義者。嗔有二種。一嗔聖人。二嗔凡夫。憎聖人者。可敬處起。易除易舍。修慈能治。嗔凡夫者。可憎處起。難忍難捨。修悲方治。第六義者。嗔有三品。上中及下。上嗔易息。修慈能治。中嗔次難。修悲方治
【現代漢語翻譯】 現代漢語譯本 骨鎖觀可以用來對治貪慾。有人問：『九想觀也能對治貪慾，它與十想觀在對治上有何區別？』 回答說：『九想觀只能遮蔽和降伏貪慾，而十想觀能夠滅除貪慾。九想觀的降伏作用就像捆綁盜賊，十想觀的滅除作用就像殺死盜賊，區別就在於此。關於十想觀的意義，之後會另行討論。』 對於多嗔恨的眾生，教導他們修習慈悲觀。慈悲二心在對治嗔恨心方面，有共同之處，也有不同之處。共同之處在於都能對治一切嗔恚，不同之處在於各自的側重點。如同《涅槃經》中從六個方面來區分： 第一種意義是，嗔恨有兩種：一種能奪人性命，一種是鞭打責罵。斷人性命的嗔恨粗重而容易捨棄，修習慈悲心就能對治。鞭打責罵的嗔恨輕微但難以遠離，修習悲心才能對治。 第二種意義是，嗔恨有兩種：一種是嗔恨眾生，一種是嗔恨非眾生。嗔恨眾生，是因為在應該生嗔恨的對象上生起，其性質容易輕浮淡薄，容易去除和遣散，修習慈心就能對治。嗔恨非眾生，是因為在不應該生嗔恨的對象上生起，其性質必然深刻濃厚，難以遠離和捨棄，修習悲心才能遠離。嗔恨非眾生，實際上在眾生處也會明顯地嗔恨，所以說是深刻濃厚。 第三種意義是，嗔恨有兩種：一種是有因緣的，一種是無因緣的。有因緣而生的嗔恨，是因為在應該生嗔恨的處境中生起，其性質容易浮淺淡薄，容易去除和捨棄，修習慈心就能對治。無因緣而生的嗔恨，其性質必然深刻濃厚，難以去除和斷除，修習悲心才能對治。無因緣而生的嗔恨，在有因緣的情況下也會嗔恨，所以說是深刻濃厚。 第四種意義是，嗔恨有兩種：一種是緣於過去長久的因緣而生，一種是緣于現在短暫的因緣而生。緣於過去長久因緣而生的嗔恨，因為所緣的境界玄遠，嗔恨容易輕浮淡薄，容易去除和捨棄，修習慈心就能對治。緣于現在發生的嗔恨，因為近在眼前的境界逼迫內心，忿怒惱恨必然深刻，難以裁決和忍受，修習悲心才能對治。 第五種意義是，嗔恨有兩種：一種是嗔恨聖人，一種是嗔恨凡夫。憎恨聖人，是在應該尊敬的對象上生起嗔恨，容易去除和捨棄，修習慈心就能對治。嗔恨凡夫，是在可以憎恨的對象上生起嗔恨，難以忍受和捨棄，修習悲心才能對治。 第六種意義是，嗔恨有三種品類：上等、中等和下等。上等嗔恨容易止息，修習慈心就能對治。中等嗔恨比較難以止息，修習悲心才能對治。
【English Translation】 English version Contemplation on the skeleton can be used to counteract greed. Someone asked: 'The Nine Aspects of Corpse Contemplation can also counteract greed. What is the difference between it and the Ten Aspects of Contemplation in terms of counteracting?' The answer is: 'The Nine Aspects can only obscure and subdue greed, while the Ten Aspects can eliminate greed. The subduing effect of the Nine Aspects is like binding a thief, while the eliminating effect of the Ten Aspects is like killing a thief. The difference lies in this. The meaning of the Ten Aspects will be discussed separately later.' For sentient beings with much anger, teach them to cultivate loving-kindness and compassion. The minds of loving-kindness and compassion have commonalities and differences in counteracting anger. The commonality is that they can both counteract all anger, and the difference lies in their respective focuses. It is like distinguishing them from six aspects in the Nirvana Sutra: The first meaning is that there are two types of anger: one that can take life, and one that is scolding and flogging. Anger that takes life is coarse and easy to abandon, and cultivating loving-kindness and compassion can counteract it. Anger that is scolding and flogging is subtle but difficult to abandon, and cultivating compassion can counteract it. The second meaning is that there are two types of anger: one is anger towards sentient beings, and one is anger towards non-sentient beings. Anger towards sentient beings arises because it arises towards objects that should be angered, and its nature is easily frivolous and shallow, easy to remove and dispel, and cultivating loving-kindness can counteract it. Anger towards non-sentient beings arises because it arises towards objects that should not be angered, and its nature is necessarily deep and thick, difficult to abandon and relinquish, and cultivating compassion can relinquish it. Anger towards non-sentient beings actually also clearly arises towards sentient beings, so it is said to be deep and thick. The third meaning is that there are two types of anger: one is with causes and conditions, and one is without causes and conditions. Anger that arises with causes and conditions arises because it arises in situations where anger should arise, and its nature is easily superficial and shallow, easy to remove and relinquish, and cultivating loving-kindness can counteract it. Anger that arises without causes and conditions necessarily has a deep and thick nature, difficult to remove and cut off, and cultivating compassion can counteract it. Anger that arises without causes and conditions also arises in situations with causes and conditions, so it is said to be deep and thick. The fourth meaning is that there are two types of anger: one arises from past long-term causes and conditions, and one arises from present short-term causes and conditions. Anger that arises from past long-term causes and conditions, because the object of focus is distant and profound, anger is easily frivolous and shallow, easy to remove and relinquish, and cultivating loving-kindness can counteract it. Anger that arises from present causes and conditions, because the immediate object of focus compels the mind, resentment and vexation are necessarily deep, difficult to judge and endure, and cultivating compassion can counteract it. The fifth meaning is that there are two types of anger: one is anger towards sages, and one is anger towards ordinary people. Hating sages arises because anger arises towards objects that should be respected, easy to remove and relinquish, and cultivating loving-kindness can counteract it. Anger towards ordinary people arises because anger arises towards objects that can be hated, difficult to endure and relinquish, and cultivating compassion can counteract it. The sixth meaning is that there are three categories of anger: superior, middle, and inferior. Superior anger is easy to cease, and cultivating loving-kindness can counteract it. Middle anger is relatively difficult to cease, and cultivating compassion can counteract it.
。下嗔難斷。修慧方離。慈悲不治。愚癡多者教觀因緣。癡有四種。一迷世事。五明為治。二迷世俗因果之法。十二緣觀而為對治。三迷二諦有無之理。以二諦觀而為對治。四迷真實如來藏性。實證為治。今說第二為因緣觀。問曰。經說。聲聞鈍根教觀四諦。緣覺利根教觀因緣。今云何言愚癡眾生教觀因緣。龍樹釋言。此愚癡者不如牛羊全無所知。蓋乃外道邪見。利根迷正因果。故說為癡。以利根故能觀因緣。然因緣中治患非一。今據一門且言治癡。著我多者教分別界。依如毗曇六界分別明無我人涅槃經中十八界觀明無我人。是身唯有六根六塵及識故。所治之我或一二三乃至六十五種差別。無我章中已廣分別。思覺多者教令數息。覺有八種。所謂欲覺．嗔．惱．親里．國土．不死．族姓．輕侮。此義如前八覺章中具廣分別。問曰。有人諸患等分以何為治。成實法中十六特勝能為對治。依如觀佛三昧經中觀佛三昧能為對治。毗曇法中義亦同此。以佛相好非是三毒境界故爾。問曰。何故諸煩惱中偏說對治貪嗔癡我及與覺觀以為度門不說余結。以此凡夫多所起故。又貪嗔癡是三毒根。我為一切諸見根本。覺觀妨道故偏治此。以為度門。余不如是。所以不說。又余煩惱皆是觀收故唯說五(此二門竟)。
次就三善分別五
【現代漢語翻譯】 現代漢語譯本：嗔恨難以斷除，唯有修習智慧才能遠離。慈悲無法醫治愚癡，對於愚癡深重的人，教導他們觀察因緣。愚癡有四種：一是迷惑於世間事務，用五明（聲明、工巧明、醫方明、因明、內明）來對治；二是迷惑於世俗的因果法則，用十二因緣觀來對治；三是迷惑於二諦（世俗諦、勝義諦）有無的道理，用二諦觀來對治；四是迷惑于真實的如來藏性，用實際證悟來對治。現在所說的是第二種，即因緣觀。 有人問：經中說，聲聞根器遲鈍，教導他們觀察四諦；緣覺根器敏銳，教導他們觀察因緣。現在為什麼說教導愚癡眾生觀察因緣呢？龍樹菩薩解釋說：這些愚癡之人並非像牛羊一樣完全無知，而是指那些具有外道邪見，根器敏銳卻迷惑于正確的因果法則的人，所以說他們是愚癡。因為他們根器敏銳，所以能夠觀察因緣。然而，因緣觀中對治的病患並非只有一種，現在只是根據其中一種來說明對治愚癡。執著於我見的人，教導他們分別界。依據《毗曇》中的六界分別，明白無我；《涅槃經》中的十八界觀，明白無我。這個身體只有六根、六塵以及識。所要對治的『我』，或者是一種、兩種、三種，乃至六十五種差別。《無我章》中已經詳細分別過了。思慮和覺觀過多的人，教導他們數息。覺有八種，即欲覺、嗔覺、惱覺、親里覺、國土覺、不死覺、族姓覺、輕侮覺。這些含義在前文的《八覺章》中已經詳細分別過了。 有人問：如果有人各種病患程度相等，用什麼方法來對治呢？《成實論》中的十六特勝可以用來對治。依據《觀佛三昧經》，觀佛三昧可以用來對治。《毗曇》中的含義也與此相同，因為佛的相好並非三毒（貪嗔癡）的境界。有人問：為什麼在各種煩惱中，偏偏說對治貪嗔癡、我見以及覺觀，作為解脫之門，而不說其他的結使呢？因為這些是凡夫最容易生起的。而且，貪嗔癡是三毒的根本，我見是一切邪見的根本，覺觀會妨礙修道，所以偏重於對治這些，作為解脫之門。其他的煩惱不如這些重要，所以不說。而且，其他的煩惱都可以用觀來收攝，所以只說這五種（以上是兩種門）。 接下來就三善分別五
【English Translation】 English version: Anger and hatred are difficult to eradicate; only by cultivating wisdom can one be free from them. Compassion cannot cure ignorance; for those deeply afflicted by ignorance, teach them to contemplate the causes and conditions (因緣, Hetu-pratyaya). There are four types of ignorance: first, being deluded by worldly affairs, which is cured by the five sciences (五明, Pañcavidyāsthānāni); second, being deluded by the worldly laws of cause and effect, which is counteracted by contemplating the twelve links of dependent origination (十二緣觀, Dvādaśāṅga-pratītyasamutpāda); third, being deluded by the principles of existence and non-existence in the two truths (二諦, Satya-dvaya), which is counteracted by contemplating the two truths; fourth, being deluded by the true nature of the Tathāgatagarbha (如來藏性, Tathāgatagarbha), which is cured by actual realization. What is being discussed now is the second type, namely, the contemplation of causes and conditions. Someone asks: The sutras say that Śrāvakas (聲聞) have dull faculties and are taught to contemplate the Four Noble Truths (四諦, Catvāri-āryasatyāni), while Pratyekabuddhas (緣覺) have sharp faculties and are taught to contemplate causes and conditions. Why is it now said that ignorant beings are taught to contemplate causes and conditions? Nāgārjuna (龍樹) explains: These ignorant people are not like cattle and sheep, completely without knowledge, but rather refer to those who have heretical views of external paths, sharp faculties but are deluded about the correct laws of cause and effect, hence they are called ignorant. Because they have sharp faculties, they are able to contemplate causes and conditions. However, there is more than one affliction that can be cured by contemplating causes and conditions; now, we are only discussing one aspect, which is curing ignorance. For those who are attached to the self (我, Ātman), teach them to differentiate the realms (界, Dhātu). According to the six realms differentiation in the Abhidharma (毗曇, Abhidharma), understand the absence of self; according to the eighteen realms contemplation in the Nirvana Sutra (涅槃經, Nirvāṇa Sūtra), understand the absence of self. This body only consists of the six sense organs, the six sense objects, and consciousness. The 'self' that needs to be counteracted may be one, two, three, or even sixty-five different types. The chapter on 'No-Self' (無我章, Anātman) has already explained this in detail. For those who have excessive thoughts and perceptions (覺觀, Vitarka-vicāra), teach them to count their breaths. There are eight types of perceptions, namely, perceptions of desire, anger, annoyance, relatives, country, immortality, lineage, and contempt. These meanings have been explained in detail in the previous chapter on 'Eight Perceptions' (八覺章). Someone asks: If someone has various afflictions in equal measure, what method should be used to counteract them? The sixteen special practices (十六特勝) in the Satyasiddhi Śāstra (成實論, Satyasiddhi Śāstra) can be used to counteract them. According to the Contemplation of Buddha Samādhi Sutra (觀佛三昧經, Guan Fo Sanmei Jing), the Buddha Recitation Samādhi (觀佛三昧, Buddha Recitation Samādhi) can be used to counteract them. The meaning in the Abhidharma is also the same, because the Buddha's marks and characteristics are not the realm of the three poisons (三毒, Tri-viṣa) (greed, anger, and ignorance). Someone asks: Why, among all the afflictions, is it specifically said that counteracting greed, anger, ignorance, self-view, and perceptions is the gateway to liberation, and not the other fetters (結使, Saṃyojana)? Because these are the easiest for ordinary people to generate. Moreover, greed, anger, and ignorance are the roots of the three poisons, self-view is the root of all wrong views, and perceptions hinder the path of cultivation, so emphasis is placed on counteracting these as the gateway to liberation. The other afflictions are not as important as these, so they are not mentioned. Moreover, the other afflictions can all be subsumed by contemplation, so only these five are mentioned (the above are two methods). Next, regarding the three good roots, differentiate the five
度。言三善者。所謂無貪無嗔無癡三善根也。五度觀中。不凈觀門是無貪性。慈悲觀門是無嗔性。餘三觀門是無癡性。若論眷屬即五陰性。定共無作是即色陰。受數為受。想數為想。心王為識。余為行陰(此三門竟)。
次就地論。地謂欲界未來中間及八禪地。約此諸地分別五度。初不凈觀是其欲界未來中間初禪二禪五地所攝。依欲界地聞思慧心作。即欲界攝。依未來等彼慧心作。即彼禪攝。問曰。何故三禪以上不起此觀。釋言。欲界有二種欲。一者身欲。二者心欲。五識地中有其身欲。意識地中有其心欲。故從欲界至禪中間修不凈觀對治彼欲。初禪地中亦有二欲。眼耳及身三識地中有其身欲。意識地中有其心欲。故依二禪修不凈觀對治彼欲。二禪以上單有心欲。無有身欲。故三禪上不修此觀。又三禪中樂樂於自樂。四禪以上其心寂靜。不樂觀此不凈之事。故三禪上不為此觀。設令修習小故不論。慈悲觀者。依如毗曇欲界四禪未來中間七地所攝。成實法中一切地攝。大乘法中粗同毗曇。細同成實。因緣界入二種度門一切地攝。安般念者。五地所攝。所謂欲界未來中間及彼二禪三禪地家方便道攝。雖五地攝多用欲界聞思慧心作。問曰。初禪二禪三禪根本定中以何義故不為此觀。釋言。數息為求禪定。彼根本定定心
【現代漢語翻譯】 現代漢語譯本 關於三種善。指的是無貪、無嗔、無癡這三種善根。在五種禪觀中，不凈觀屬於無貪的性質，慈悲觀屬於無嗔的性質，其餘三種觀屬於無癡的性質。如果從眷屬的角度來說，就是五陰的性質。定共無作屬於色陰，受數為受陰，想數為想陰，心王為識陰，其餘為行陰（以上是這三個門的解釋）。
接下來根據《地論》來解釋。這裡所說的『地』指的是欲界、未來世、中間禪定以及八禪地。根據這些地來分別解釋五種禪觀。首先，不凈觀被包含在欲界、未來世、中間禪定、初禪、二禪這五個地中。依靠欲界地的聞思慧心來修習，就屬於欲界；依靠未來世等地的慧心來修習，就屬於那些禪定。有人問：為什麼三禪以上不修習這種觀法？解釋說：欲界有兩種慾望，一是身欲，二是心欲。五識地中有身欲，意識地中有心欲，所以從欲界到禪定中間修習不凈觀來對治這些慾望。初禪地中也有兩種慾望，眼、耳、身三種識地中有身欲，意識地中有心欲，所以在二禪中修習不凈觀來對治這些慾望。二禪以上只有心欲，沒有身欲，所以三禪以上不修習這種觀法。而且三禪中樂於享受自己的快樂，四禪以上內心寂靜，不喜歡觀察這種不凈的事情，所以三禪以上不修習這種觀法。即使有人修習，也是很少的，可以忽略不計。慈悲觀，根據《毗曇》的說法，被包含在欲界、四禪、未來世、中間禪定這七個地中。《成實論》中說包含一切地。大乘佛法中，粗略來說與《毗曇》相同，細緻來說與《成實論》相同。因緣、界、入這兩種禪觀包含一切地。安般念（Anapanasati，入出息念）被包含在五個地中，指的是欲界、未來世、中間禪定以及二禪、三禪地，屬於加行道。雖然被包含在五個地中，但多用欲界的聞思慧心來修習。有人問：為什麼在初禪、二禪、三禪的根本定中不修習這種觀法？解釋說：數息是爲了求得禪定，那些根本定中內心已經安定
【English Translation】 English version Regarding the three good qualities. These refer to the three roots of goodness: non-greed, non-hatred, and non-delusion. Within the five contemplations, the contemplation of impurity is of the nature of non-greed, the contemplation of loving-kindness and compassion is of the nature of non-hatred, and the remaining three contemplations are of the nature of non-delusion. If we consider it from the perspective of its retinue, it is of the nature of the five skandhas (aggregates). Determination and non-action together constitute the form skandha. Sensation is the sensation skandha. Perception is the perception skandha. Consciousness is the consciousness skandha. The remainder is the volition skandha (this concludes the explanation of these three doors).
Next, according to the Treatise on the Stages of the Path (Yogacarabhumi-sastra). 'Stage' refers to the desire realm, the future intermediate state, and the eight dhyana (meditative absorption) realms. Regarding these realms, we differentiate the five contemplations. Firstly, the contemplation of impurity is included within the five realms of the desire realm, the future intermediate state, the first dhyana, and the second dhyana. Practicing it based on the wisdom mind of hearing and thinking in the desire realm, it is included in the desire realm. Practicing it based on the wisdom mind of the future state, etc., it is included in those dhyanas. Someone asks: Why is this contemplation not practiced above the third dhyana? The explanation is: The desire realm has two types of desires, one is bodily desire, and the other is mental desire. In the five consciousness realms, there is bodily desire. In the consciousness realm, there is mental desire. Therefore, from the desire realm to the intermediate dhyana, the contemplation of impurity is practiced to counteract those desires. In the first dhyana realm, there are also two desires. In the eye, ear, and body consciousness realms, there is bodily desire. In the consciousness realm, there is mental desire. Therefore, in the second dhyana, the contemplation of impurity is practiced to counteract those desires. Above the second dhyana, there is only mental desire, and no bodily desire. Therefore, this contemplation is not practiced above the third dhyana. Moreover, in the third dhyana, one delights in one's own pleasure. Above the fourth dhyana, the mind is tranquil and does not enjoy observing such impure things. Therefore, this contemplation is not practiced above the third dhyana. Even if someone practices it, it is rare and can be disregarded. The contemplation of loving-kindness and compassion, according to the Abhidharma, is included within the seven realms of the desire realm, the four dhyanas, the future state, and the intermediate dhyana. In the Tattvasiddhi Sastra (Chengshi Lun), it includes all realms. In Mahayana Buddhism, it is roughly the same as the Abhidharma, and in detail, it is the same as the Tattvasiddhi Sastra. The two contemplations of causes and conditions, realms, and entrances include all realms. Mindfulness of breathing (Anapanasati) is included within five realms, namely the desire realm, the future intermediate state, and the second and third dhyana realms, belonging to the preparatory path. Although it is included within five realms, it mostly uses the wisdom mind of hearing and thinking in the desire realm to practice. Someone asks: Why is this contemplation not practiced in the fundamental samadhi (meditative concentration) of the first, second, and third dhyanas? The explanation is: Counting breaths is to seek samadhi, and in those fundamental samadhis, the mind is already stable.
已成。是故不為。又問。何故四禪以上不為此觀。彼地已離出入息故。五停心義大況粗爾。
五聖支定義
如成實說。定能生聖。與聖作因名聖支定。聖支不同一門說五。五名是何。一是喜定。二是樂定三是清凈心定。四明相定。五觀相定。初禪二禪名為喜定。三禪名樂。第四禪中免三災絕四受滅出入息名清凈心定。此三猶是世俗四禪。依此三種發生理解名明名觀。始觀五陰苦無常等名之為明。破壞五陰觀五陰空說以為觀。問曰。何故世俗定中唯說四禪以為聖支。生聖強故。又問。此五位在何處。釋言。前三位在外凡。后之二種聞思已去。其中辨義進退不定。一義釋云。聞思位中習解方便名之為明。修慧位中現見二空說以為觀。第二釋云。四現忍心同名為明。無相已去齊稱為觀。以小類大大亦應有。大中前三亦在外凡。明在種性。觀在解行。亦可明在種性解行觀在地上。五聖支定略辨如是。
五聖智三昧義
五聖智三昧如成實論五聖智品說。名字是何。一聖清凈三昧。二非凡所近智者所贊三昧。三寂滅妙離三昧。四現樂后樂三昧。五者一心出入三昧。聖清凈者。行者在於見諦道時所修禪定。時若起煩惱則以智慧除彼煩惱令定清凈名聖清凈。非凡所近智所贊者。行者能破世俗假名。入無相位所
【現代漢語翻譯】 現代漢語譯本： 已成就了，所以不去做。又問：『為什麼四禪以上不修習這種觀法？』因為那些禪定境界已經脫離了出入息。五停心觀的大概情況就是這樣。 五聖支定義 如《成實論》所說，禪定能夠產生聖果，作為聖果的因緣，稱為聖支定。聖支定不只一種，這裡只說五種。這五種名稱是什麼？一是喜定，二是樂定，三是清凈心定，四是明相定，五是觀相定。初禪和二禪稱為喜定，三禪稱為樂定，第四禪中免除三災、斷絕四受、滅除出入息，稱為清凈心定。這三種仍然是世俗的四禪。依據這三種禪定，發生理解，稱為『明』，稱為『觀』。開始觀察五陰是苦、無常等等，稱之為『明』。破壞五陰，觀察五陰是空，說之為『觀』。問：『為什麼世俗禪定中只說四禪可以作為聖支，』因為它們產生聖果的力量強大。又問：『這五個位次在哪裡？』回答說：『前三個位次在外凡位，后兩種在聞思之後。』其中辨別意義，進退不定。一種解釋說，在聞思位中，學習理解方便法門，稱之為『明』；在修慧位中，現見二空，說之為『觀』。第二種解釋說，四現忍心都稱為『明』，無相之後都稱為『觀』。以小類推大，大的也應該有。大乘的前三種也在外凡位，『明』在種性位，『觀』在解行位。也可以說『明』在種性位和解行位，『觀』在地上位。五聖支定的簡略辨析就是這樣。 五聖智三昧義 五聖智三昧如《成實論》五聖智品所說。名字是什麼？一是聖清凈三昧，二是非凡夫所能接近、智者所讚歎的三昧，三是寂滅妙離三昧，四是現樂后樂三昧，五是一心出入三昧。聖清凈三昧，是修行者在見諦道時所修的禪定。這時如果生起煩惱，就用智慧去除那些煩惱，使禪定清凈，名為聖清凈三昧。非凡夫所能接近、智者所讚歎的三昧，是修行者能夠破除世俗的假名，進入無相位的境界。
【English Translation】 English version: It is already accomplished, therefore it is not done. Again asked: 'Why is this contemplation not practiced above the fourth Dhyana (four levels of meditative absorption)?' Because those states have already transcended the incoming and outgoing breath. The general outline of the Five Stopping-the-Mind Contemplations is roughly like this. Definition of the Five Holy Limbs (Pañca Ārya Aṅga) As the Tattvasiddhi Shastra (Chengshi Lun) says, Samadhi (meditative concentration) can produce holiness; being the cause of holiness is called Holy Limb Samadhi. The Holy Limbs are not just one; here, five are discussed. What are these five names? First is Joy Samadhi (Hīti Samādhi), second is Bliss Samadhi (Sukha Samādhi), third is Pure Mind Samadhi (Śuddha-citta Samādhi), fourth is Clear Appearance Samadhi (Ābhāsa Samādhi), and fifth is Contemplation of Appearance Samadhi (Lakṣaṇa Samādhi). The first and second Dhyanas are called Joy Samadhi, the third Dhyana is called Bliss Samadhi, and in the fourth Dhyana, freedom from the three calamities, cessation of the four sensations, and extinction of incoming and outgoing breath are called Pure Mind Samadhi. These three are still mundane four Dhyanas. Based on these three types of Samadhi, understanding arises, which is called 'Clarity' and 'Contemplation'. Initially contemplating the five Skandhas (aggregates) as suffering, impermanent, etc., is called 'Clarity'. Destroying the five Skandhas and contemplating the five Skandhas as empty is called 'Contemplation'. Question: 'Why are only the four Dhyanas mentioned as Holy Limbs in mundane Samadhi?' Because their power to produce holiness is strong. Again asked: 'Where are these five stages located?' The answer is: 'The first three stages are in the outer ordinary position, and the latter two are after hearing and thinking.' Among them, distinguishing the meaning is uncertain in progress and regress. One explanation says that in the hearing and thinking stage, learning and understanding expedient methods is called 'Clarity'; in the cultivation of wisdom stage, directly seeing the two emptinesses is called 'Contemplation'. The second explanation says that the four moments of acceptance (kṣānti) are all called 'Clarity', and everything after the non-form (arūpa) is called 'Contemplation'. By analogy from small to large, the large should also have it. The first three in the Mahayana are also in the outer ordinary position, 'Clarity' is in the nature position (gotra), and 'Contemplation' is in the understanding and practice position (adhimukti-caryā bhūmi). It can also be said that 'Clarity' is in the nature and understanding and practice positions, and 'Contemplation' is on the ground (bhūmi). The brief analysis of the Five Holy Limb Samadhis is like this. Meaning of the Five Holy Wisdom Samadhis The Five Holy Wisdom Samadhis are as described in the Five Holy Wisdom Qualities chapter of the Tattvasiddhi Shastra (Chengshi Lun). What are their names? First is Holy Pure Samadhi (Ārya-viśuddha Samādhi), second is Samadhi that is Inaccessible to Ordinary People and Praised by the Wise (Aprākṛta-vidvad-garhita Samādhi), third is Tranquil Extinction Wonderful Separation Samadhi (Śānta-nirvāṇa-adbhūta-viveka Samādhi), fourth is Present Bliss and Subsequent Bliss Samadhi (Dṛṣṭa-dharma-sukha-vipāka-sukha Samādhi), and fifth is One-Minded Entering and Exiting Samadhi (Ekacitta-āgamana-nirgamana Samādhi). Holy Pure Samadhi is the Samadhi cultivated by practitioners on the path of seeing the truth (darśana-mārga). If afflictions arise at this time, wisdom is used to remove those afflictions, making the Samadhi pure, which is called Holy Pure Samadhi. Samadhi that is Inaccessible to Ordinary People and Praised by the Wise is the state where practitioners can break through mundane false names and enter the realm of non-form (arūpa).
得聖定名非凡近智所贊也。寂滅離者。論自釋言。薄諸煩惱令貪等滅名為寂滅。此斯陀含所得之定。妙盡欲界微細煩惱名為妙離。此阿那含所得之定。現樂后樂者。于現在世證煩惱斷名為現樂。未來世中得泥洹果名為后樂。此上二界一切煩惱對治定也。一心出入者。論自釋言。行者常行無相心故名為一心出入三昧。此一在於無學位中。準小類大。大亦具有解行已。前名聖清凈。歡喜地中名非凡近智者所贊。二地已上至第八地名寂滅妙離。九地十地名現樂后樂。佛地名為一心出入。問曰。何故說此五種。成實釋言。佛明定中非但繫心亦有聖智。是故說之。五聖智三昧相別粗爾。
五智義六門分別(一辨相 二定體 三漏無漏分別 四就位分別 五就人分別 六就處分別)
言五智者。一法住智。二泥洹智。三無諍智。四者愿智。五邊際智。法住泥洹從境為名。相狀如何。泛釋有六。一就有為無為分別。知苦集道有為之法法相存立名法住智。觀察滅諦無為之法名泥洹智。泥洹胡語。與彼涅槃原是一名。傳之音異。二望生死增損分別。觀集生苦增長生死名法住智。觀道趣滅減損生死名泥洹智。又觀諸法無常苦空趣向涅槃是亦名為泥洹智矣。故論說言。增長生死名法住智。減損生死名泥洹智。三空有分別。知世諦
有名法住智。了真諦空名泥洹智。四望有法增損分別。觀察有法從因緣集名法住智。觀法無常苦無我等趣入空理名泥洹智。五事理分別。了知真實如來藏中法性常住名法住智。故經宣說。真諦之法以為法界法住。知其事滅無為之法名泥洹智。六直就真諦隨義分別。知第一義法性常住名法住智。知一苦滅名泥洹智。此六種中隨宗別分。初之兩門是毗曇法。中間兩門是成實法。后之兩門是大乘法。以深攝淺初之兩門是毗曇法。前之四門是成實法。六門是俱大乘之法。初二如是。無諍智者。就能為名。得此智時不與物競名無諍智。此義云何。聖人常恐違眾生心令起煩惱。凡所為作類察物情知其心欲。能以巧慧善順隨之名無諍智。言愿智者。從方便為名。聖人修得捷疾智。故於一切法隨愿欲知即能知之。名為愿智。邊際智者。從境為名。身報窮處名為邊際。聖人修得自在智故於此邊際修促隨心名邊際智。問曰。此智所延之報誰為集因。釋言。所延之因不異。直以邊際住持力故令此身報相續不壞。報不壞故酬因無盡。如似仙藥延命不死。以不死故酬因不斷。此亦如是。問曰。所延由邊際智。邊際望彼說集可得。釋言。不得。失言集者能生為義。修但能治不能生果。故非是集因。譬如好器盛水不漏。非謂是水即從器生。彼亦如是(
【現代漢語翻譯】 有名為法住智（Dharma-sthiti-jnana）。了知真諦空性，名為泥洹智（Nirvana-jnana）。 四望有法增損分別：觀察諸法從因緣和合而生，名為法住智。觀察諸法無常、苦、無我等，趨入空性之理，名為泥洹智。 五事理分別：了知真實如來藏（Tathagatagarbha）中法性常住，名為法住智。所以經中宣說，真諦之法即為法界法住。知其事滅，無為之法，名為泥洹智。 六直就真諦隨義分別：知第一義法性常住，名為法住智。知一苦滅，名為泥洹智。 這六種智慧，隨宗派不同而有不同劃分。最初兩種是毗曇（Abhidharma）宗的說法，中間兩種是成實（Satyasiddhi）宗的說法，最後兩種是大乘（Mahayana）宗的說法。以深攝淺來說，最初兩種是毗曇宗的說法，前四種是成實宗的說法，六種都是大乘的說法。最初兩種智慧是這樣的。 無諍智（Aranajnana），就其作用而命名。得到這種智慧時，不與外物相爭，名為無諍智。這是什麼意思呢？聖人常常擔心違背眾生的心意，使他們生起煩惱。凡所作為，都會觀察眾生的心意，瞭解他們的慾望，能夠以巧妙的智慧善巧地順應他們，名為無諍智。 愿智（Pranidhana-jnana），從方便而命名。聖人修得敏捷的智慧，所以對於一切法，隨其願望想知道就能知道，名為愿智。 邊際智（Simatikrama-jnana），從境界而命名。身報窮盡之處，名為邊際。聖人修得自在的智慧，所以能在此邊際修短隨心，名為邊際智。 問：這種智慧所延續的果報，誰是集因（samudaya-hetu）呢？ 答：所延續的因並沒有不同，只是因為邊際住持的力量，才使這個身報相續不壞。因為果報不壞，所以酬償業因就沒有窮盡。就像仙藥能夠延續生命，使人不死亡。因為不死，所以酬償業因就不會斷絕。這裡也是這樣。 問：所延續的生命是由邊際智所致，從邊際智的角度來說，說它是集因可以嗎？ 答：不可以。所謂『集』，是指能夠產生果報的意思。修行邊際智只能治理，不能產生果報，所以不是集因。譬如好的器皿盛水不漏，不能說水是從器皿中生出來的。這裡也是這樣。
【English Translation】 There is a wisdom called Dharma-sthiti-jnana (Wisdom of abiding in the Dharma). Understanding the emptiness of the ultimate truth is called Nirvana-jnana (Wisdom of Nirvana). Regarding the discrimination of increase and decrease in phenomena: Observing that all phenomena arise from the aggregation of causes and conditions is called Dharma-sthiti-jnana. Observing that all phenomena are impermanent, suffering, and without self, and thus approaching the principle of emptiness, is called Nirvana-jnana. Regarding the distinction between phenomena and principle: Knowing that the Dharma-nature is eternally abiding within the true Tathagatagarbha (Buddha-nature) is called Dharma-sthiti-jnana. Therefore, the sutras proclaim that the Dharma of ultimate truth is the Dharma-realm abiding in the Dharma. Knowing the cessation of phenomena, the unconditioned Dharma, is called Nirvana-jnana. Directly based on the ultimate truth, distinguishing according to meaning: Knowing that the Dharma-nature of the supreme meaning is eternally abiding is called Dharma-sthiti-jnana. Knowing the cessation of one suffering is called Nirvana-jnana. Among these six types of wisdom, the divisions vary according to the school. The first two are the teachings of the Abhidharma school, the middle two are the teachings of the Satyasiddhi school, and the last two are the teachings of the Mahayana school. In terms of the profound encompassing the shallow, the first two are the teachings of the Abhidharma school, the first four are the teachings of the Satyasiddhi school, and all six are the teachings of the Mahayana school. The first two wisdoms are like this. Aranajnana (Wisdom of non-contention) is named according to its function. When one attains this wisdom, one does not contend with external things, hence it is called Aranajnana. What does this mean? Sages are always concerned about going against the minds of sentient beings, causing them to generate afflictions. In all their actions, they observe the feelings of beings, understand their desires, and are able to skillfully and wisely accord with them, hence it is called Aranajnana. Pranidhana-jnana (Wisdom of aspiration) is named from its expedient means. Sages cultivate and attain swift wisdom, so with regard to all dharmas, they can know whatever they wish to know, hence it is called Pranidhana-jnana. Simatikrama-jnana (Wisdom of the limit of existence) is named from its realm. The point where the retribution of the body ends is called the limit of existence. Sages cultivate and attain unhindered wisdom, so they can shorten or lengthen their lifespan at this limit according to their will, hence it is called Simatikrama-jnana. Question: Who is the cause of accumulation (samudaya-hetu) for the retribution extended by this wisdom? Answer: The cause of extension is not different; it is simply the power of abiding at the limit that causes this bodily retribution to continue without decay. Because the retribution does not decay, the repayment of karmic causes is endless. It is like an elixir that extends life and prevents death. Because one does not die, the repayment of karmic causes does not cease. It is the same here. Question: The extended life is due to Simatikrama-jnana. From the perspective of Simatikrama-jnana, can it be said to be the cause of accumulation? Answer: It cannot. 'Accumulation' means the ability to produce a result. Cultivating Simatikrama-jnana can only manage, not produce a result, so it is not the cause of accumulation. It is like a good vessel that holds water without leaking; one cannot say that the water comes from the vessel. It is the same here.
此一門竟)。
次辨體性。此五皆用慧數為體。于中別分法住泥洹。小乘法中一切智為智體。小乘之人總能知一切法故。大乘法中或一切智或一切種。是義云何。大乘法中知世諦者名一切種。知真諦者名一切智。于彼法住泥洹智中差別非一。為是不定。若就世諦知有為法名為法住。知無為法名為泥洹。是則二種莫不皆用種智為體。問曰。何故二乘知此名一切智。如來知此名一切種。釋言。二乘但能總相知一切法。故名一切智。如來於中種別知。故名一切種。故龍樹云。聲聞緣覺有一切智。諸佛如來有一切種。若就真諦知理常住名法住智。知理寂滅名泥洹智。二種皆用一切智為體。若知世法名法住智。知真諦空名泥洹智。是則法住種智為體。泥洹智者一切智為體。若說了知真諦常住為法住智。了知世諦事滅無為為泥洹智。是則法住一切智為體。泥洹智者種智為體。第三無諍巧智為體。善巧隨順眾生心故。第四愿智無礙智為體。知法種捷疾無障礙故。第五邊際自在智為體。修促知心得自在故(此二門竟)。
次就有漏無漏分別。法住泥洹毗曇法中通漏無漏。等智觀者是其有漏。聖智觀者是其無漏。成實法中泥洹無漏。法住不定。在見道前說為有漏。在見道上義有兩兼。一切聖人名用心起不生漏。故名為無漏。
【現代漢語翻譯】 現代漢語譯本 （此一門竟）。
其次辨別體性。這五種智慧都以慧數為體。其中特別區分法住（Dharmasthiti，法之安住）和泥洹（Nirvana，涅槃）。在小乘佛法中，一切智（Sarvajnatva，知一切法之智）是智的本體。因為小乘修行者總能知曉一切法。在大乘佛法中，或者說一切智，或者說一切種智（Sarvakarajnata，知一切種類的智慧）。這是什麼意思呢？在大乘佛法中，知曉世俗諦（Samvriti-satya，世俗真理）的稱為一切種智，知曉真諦（Paramartha-satya，勝義真理）的稱為一切智。在法住和泥洹的智慧中，差別並非只有一種，所以是不定的。如果就世俗諦來說，知曉有為法（Samskrta，因緣和合而生的法）稱為法住，知曉無為法（Asamskrta，非因緣和合而生的法）稱為泥洹。那麼這兩種都以種智為本體。問：為什麼二乘（Sravaka-yana，聲聞乘和Pratyekabuddha-yana，緣覺乘）知曉這些稱為一切智，而如來（Tathagata，佛）知曉這些稱為一切種智？解釋說：二乘只能總相地知曉一切法，所以稱為一切智。如來能夠種別地知曉一切法，所以稱為一切種智。所以龍樹（Nagarjuna）說：聲聞和緣覺有一種一切智，諸佛如來有一種一切種智。如果就真諦來說，知曉理常住稱為法住智，知曉理寂滅稱為泥洹智。這兩種都以一切智為本體。如果知曉世間法稱為法住智，知曉真諦空性稱為泥洹智。那麼法住以種智為本體，泥洹智以一切智為本體。如果完全知曉真諦常住為法住智，完全知曉世俗諦事滅無為為泥洹智。那麼法住以一切智為本體，泥洹智以種智為本體。第三種無諍智（Aranajnana，無諍三昧所生的智慧）以巧智為本體，因為善巧地隨順眾生的心。第四種愿智（Pranidhanajnana，由願力而生的智慧）以無礙智（Pratihatajnana，沒有阻礙的智慧）為本體，因為知曉法的種類迅速且沒有障礙。第五種邊際自在智（Maryada-jnana，于禪定中得自在的智慧）以修習收縮知心得自在為本體（這兩種智慧的解釋完畢）。
其次就著有漏（Sasrava，有煩惱）和無漏（Anasrava，無煩惱）來分別。法住和泥洹在毗曇（Abhidharma，阿毗達摩）的教法中，既可以是有漏也可以是無漏。等智（Samatajnana，平等智）觀照的是有漏，聖智（Aryajnana，聖者的智慧）觀照的是無漏。在成實論（Satyasiddhi-sastra）的教法中，泥洹是無漏的，法住是不定的。在見道（Darsanamarga，見道位）之前，說是是有漏的；在見道之上，意義上有兩種兼具。一切聖人用心生起不生漏，所以稱為無漏。
【English Translation】 English version (This section is complete).
Next, distinguish the nature of the entities. All five of these use wisdom-number as their substance. Among them, Dharmasthiti (Abiding in Dharma) and Nirvana (Extinction) are distinguished separately. In Hinayana (Small Vehicle) Buddhism, Sarvajnatva (Omniscience) is the substance of wisdom, because Hinayana practitioners can generally know all dharmas. In Mahayana (Great Vehicle) Buddhism, it is either Sarvajnatva or Sarvakarajnata (Knowledge of all aspects). What does this mean? In Mahayana Buddhism, one who knows the Samvriti-satya (Conventional Truth) is called Sarvakarajnata, and one who knows the Paramartha-satya (Ultimate Truth) is called Sarvajnatva. In the wisdom of Dharmasthiti and Nirvana, the differences are not just one, so it is uncertain. If, in terms of Samvriti-satya, knowing Samskrta (Conditioned Dharmas) is called Dharmasthiti, and knowing Asamskrta (Unconditioned Dharmas) is called Nirvana, then both of these use Sarvakarajnata as their substance. Question: Why is it that the two vehicles (Sravaka-yana and Pratyekabuddha-yana) knowing these are called Sarvajnatva, while the Tathagata (Thus Come One) knowing these is called Sarvakarajnata? Explanation: The two vehicles can only know all dharmas in general, so it is called Sarvajnatva. The Tathagata can know all dharmas specifically, so it is called Sarvakarajnata. Therefore, Nagarjuna (The name of a famous Indian Buddhist philosopher) said: Sravakas and Pratyekabuddhas have one kind of Sarvajnatva, while all Buddhas and Tathagatas have one kind of Sarvakarajnata. If, in terms of Paramartha-satya, knowing the permanence of principle is called Dharmasthiti-jnana, and knowing the extinction of principle is called Nirvana-jnana, then both of these use Sarvajnatva as their substance. If knowing worldly dharmas is called Dharmasthiti-jnana, and knowing the emptiness of ultimate truth is called Nirvana-jnana, then Dharmasthiti uses Sarvakarajnata as its substance, and Nirvana-jnana uses Sarvajnatva as its substance. If completely knowing the permanence of ultimate truth is Dharmasthiti-jnana, and completely knowing the extinction of worldly affairs and the unconditioned is Nirvana-jnana, then Dharmasthiti uses Sarvajnatva as its substance, and Nirvana-jnana uses Sarvakarajnata as its substance. The third, Aranajnana (Wisdom of Non-Contention), uses skillful wisdom as its substance, because it skillfully accords with the minds of sentient beings. The fourth, Pranidhanajnana (Wisdom of Vow), uses Pratihatajnana (Unobstructed Wisdom) as its substance, because it knows the types of dharmas quickly and without obstruction. The fifth, Maryada-jnana (Wisdom of Limit), uses the freedom of mind obtained through the practice of contraction as its substance (The explanation of these two wisdoms is complete).
Next, distinguish between Sasrava (Defiled) and Anasrava (Undefiled). Dharmasthiti and Nirvana, in the teachings of Abhidharma, can be either defiled or undefiled. Samatajnana (Wisdom of Equality) contemplates the defiled, while Aryajnana (Wisdom of the Noble Ones) contemplates the undefiled. In the teachings of Satyasiddhi-sastra, Nirvana is undefiled, while Dharmasthiti is uncertain. Before the Darsanamarga (Path of Seeing), it is said to be defiled; above the Path of Seeing, it has both meanings. All sages use their minds to arise without generating defilements, so it is called undefiled.
非是現觀空斷漏行。故名為有漏。大乘法中義別有二。一約境分別。於此二中知世諦者是其有漏。知真諦者是其無漏。二就心分別。心中有三。一等智觀。二俱有漏。二者緣照無漏智觀亦漏無漏。緣修治障名為無漏。性是妄想分別心法名為有漏。三真智觀一向無漏。后之三智毗曇法中一向有漏。等智攝故。成實法中亦漏無漏。無學聖人名用心起不生漏。故名為無漏。非是觀空斷漏行。故名為有漏。大乘法中義別有二。一約境分別。此三知於世諦法故一向有漏。二約心分別。心有真妄。分相論之妄心所起一向有漏。性是妄想煩惱法故。真心所起一向無漏。體非妄想煩惱法故。隨義通論妄心所起亦漏無漏。與成實同。名用心起故名無漏。非是觀空斷漏行故名為有漏。真心所起亦漏無漏。體出妄想名為無漏。作用隨世名為有漏。有漏無漏辨之粗爾(此三門竟)。
次就位論。位分有五。一者外凡。二者內凡。三者見道。四者修道。五無學道。小乘法中法住泥洹初位中無。后四位有之。后之三智第五位中有。前四無之。以是增上勝功德故。大乘法中除邊際智余之四種初位。中無。后四有之。邊際一智位分不定。將小類大。局在地上。學窮處論在第十地。後身菩薩于生死邊得自在故。以實通論種性已上皆悉得之。生死之中
【現代漢語翻譯】 現代漢語譯本：不是通過現觀空性來斷除煩惱的修行，所以稱為『有漏』。在大乘佛法中，『有漏』的意義有兩種區別。第一種是從所觀境界來分別：在這兩種情況中，瞭解世俗諦（Satya，真理）的修行是有漏的，瞭解真諦（Paramārtha-satya，勝義諦）的修行是無漏的。第二種是從心來分別：心中有三種情況。第一種是等智觀（Samādhi-prajñā，等持慧）和俱有漏（Sahaja-āsrava，與生俱來的煩惱），這兩種都是有漏的。第二種是緣照無漏智觀（Anāsrava-jñāna，無漏智慧），既可以是有漏的，也可以是無漏的。緣于修治障礙的修行稱為無漏，其自性是妄想分別心法，所以稱為有漏。第三種是真智觀（Tathatā-jñāna，真如智），它始終是無漏的。毗曇（Abhidharma，論藏）佛法中，後面的三種智慧始終是有漏的，因為它們屬於等智的範疇。成實（Satya-siddhi，成實論）佛法中，既可以是有漏的，也可以是無漏的。無學聖人（Aśaikṣa，無學果位）用心而起，不生煩惱，所以稱為無漏。不是通過觀空性來斷除煩惱的修行，所以稱為『有漏』。在大乘佛法中，『有漏』的意義有兩種區別。第一種是從所觀境界來分別：這三種情況瞭解的是世俗諦法，所以始終是有漏的。第二種是從心來分別：心有真妄之分。如果從分別相的角度來討論，妄心所產生的行為始終是有漏的，因為其自性是妄想煩惱法。真心所產生的行為始終是無漏的，因為其本體不是妄想煩惱法。如果從普遍意義上討論，妄心所產生的行為既可以是有漏的，也可以是無漏的，這與成實論的觀點相同，稱為『用心而起』，所以稱為無漏。不是通過觀空性來斷除煩惱的修行，所以稱為『有漏』。真心所產生的行為既可以是有漏的，也可以是無漏的。其本體脫離了妄想，所以稱為無漏；其作用隨順世俗，所以稱為有漏。有漏和無漏的辨析大致如此（這三個方面討論完畢）。 接下來從果位來討論。果位分為五種：第一種是外凡（Bāhya-pṛthag-jana，外凡夫），第二種是內凡（Ābhyantara-pṛthag-jana，內凡夫），第三種是見道（Darśana-mārga，見道位），第四種是修道（Bhāvanā-mārga，修道位），第五種是無學道（Aśaikṣa-mārga，無學道位）。在小乘佛法中，法住（Dharma-sthiti，法住位）和泥洹（Nirvana，涅槃）的最初果位中沒有（后三種智慧），后四種果位中有（后三種智慧）。後面的三種智慧在第五種果位中有，前四種果位中沒有。因為這是增上殊勝的功德。在大乘佛法中，除了邊際智（Koṭi-jñāna，邊際智）之外，其餘四種智慧在最初的果位中沒有，在後面的四種果位中有。邊際智的果位不確定。從小乘的角度來看，它侷限在地上（Bhūmi，菩薩十地）。如果從學窮之處來討論，它位於第十地。後身菩薩（Ekajāti-pratibaddha，一生補處菩薩）在生死輪迴的邊緣獲得自在。如果從實際情況來討論，種性（Gotra，種性）以上的菩薩都能夠獲得邊際智，即使身處生死輪迴之中。
【English Translation】 English version: It is not the practice of directly perceiving emptiness to cut off outflows (āsrava), therefore it is called 'with outflows' (sāsrava). In Mahayana Buddhism, there are two different meanings. The first is distinguished by the object of observation: among these two, the practice of knowing the conventional truth (Satya) is with outflows, and the practice of knowing the ultimate truth (Paramārtha-satya) is without outflows (anāsrava). The second is distinguished by the mind: there are three aspects of the mind. The first is the wisdom of concentration (Samādhi-prajñā) and the co-existing outflows (Sahaja-āsrava); both of these are with outflows. The second is the wisdom of reflecting on the outflow-free wisdom (Anāsrava-jñāna), which can be either with or without outflows. The practice that relies on cultivating and eliminating obstacles is called without outflows, while its nature is the mind of delusion and discrimination, therefore it is called with outflows. The third is the wisdom of true suchness (Tathatā-jñāna), which is always without outflows. In Abhidharma Buddhism, the latter three wisdoms are always with outflows because they are included in the wisdom of concentration. In Satyasiddhi Buddhism, it can be either with or without outflows. The Arhat (Aśaikṣa) who uses his mind without generating outflows is called without outflows. It is not the practice of directly perceiving emptiness to cut off outflows, therefore it is called 'with outflows'. In Mahayana Buddhism, there are two different meanings. The first is distinguished by the object of observation: these three know the conventional truth, so they are always with outflows. The second is distinguished by the mind: the mind has true and false aspects. If discussed from the perspective of distinguishing characteristics, the actions arising from the false mind are always with outflows because their nature is delusion and afflictions. The actions arising from the true mind are always without outflows because their essence is not delusion and afflictions. If discussed from a general perspective, the actions arising from the false mind can be either with or without outflows, which is the same as the view of Satyasiddhi. It is called 'using the mind to arise', therefore it is called without outflows. It is not the practice of directly perceiving emptiness to cut off outflows, therefore it is called 'with outflows'. The actions arising from the true mind can be either with or without outflows. Its essence is free from delusion, therefore it is called without outflows; its function follows the world, therefore it is called with outflows. The distinction between with and without outflows is roughly like this (the discussion of these three aspects is complete). Next, let's discuss it from the perspective of stages (Bhūmi). There are five stages: the first is the stage of outer ordinary beings (Bāhya-pṛthag-jana), the second is the stage of inner ordinary beings (Ābhyantara-pṛthag-jana), the third is the stage of the path of seeing (Darśana-mārga), the fourth is the stage of the path of cultivation (Bhāvanā-mārga), and the fifth is the stage of the path of no more learning (Aśaikṣa-mārga). In Hinayana Buddhism, the first stage of Dharma-sthiti and Nirvana does not have (the latter three wisdoms), while the latter four stages have (the latter three wisdoms). The latter three wisdoms are present in the fifth stage, but not in the first four stages because they are superior merits. In Mahayana Buddhism, except for the wisdom of the limit (Koṭi-jñāna), the other four wisdoms are not present in the first stage, but are present in the latter four stages. The stage of the wisdom of the limit is uncertain. From the perspective of Hinayana, it is limited to the Bhūmi (ten Bhūmis of Bodhisattvas). If discussed from the perspective of the ultimate point of learning, it is located on the tenth Bhūmi. The Bodhisattva who will be reborn only once more (Ekajāti-pratibaddha) attains freedom at the edge of samsara. If discussed from the perspective of reality, Bodhisattvas above the Gotra (lineage) can all attain it, even in the midst of samsara.
粗細無量。隨在何邊際皆自在故(此四門竟)。
次就人論。人謂凡夫聲聞緣覺菩薩如來。凡夫之人五智皆無。緣覺人中但有法住及泥洹智無餘三種。以後三智依教修起。緣覺出世無教可依。是故無之。聲聞菩薩如來齊具。聲聞之中法住泥洹一切皆有。后之三智增上利根羅漢有之。餘者皆無。以此增上勝功德故。以利根者得愿智故。能於三千大千世界神變自在。乃至無色諸眾生心亦能知之(此五門竟)。
次就處論。處中有三。一者身處。二者心處。三者境處。言身處者。法住泥洹三界身中皆得修起。余之三種聲聞人中唯在欲界。三天下人能得修起。除郁單越。依說起故。故論說為三方依矣。菩薩不爾。於一切處皆得修起。言心處者。法住泥洹從欲界心乃至非想皆得修起。問曰。欲界何心修起。依如毗曇欲界地中聞慧思慧二種心起。成實大乘欲界地中三慧心起。彼說欲界有禪定故。后之三智小乘法中依第四禪。勝功德故諸佛菩薩粗同小乘。以實通論一切地心皆得修起。心自在故。言境處者。法住泥洹及與愿智用三界法以為境界。無諍智者。唯欲界中未生惱心以為境界。彼觀欲界未生惱心護令不起瞋恚。唯在欲界地中。故論說言。緣于欲界未生惱矣。邊際智者。小乘法中唯以欲界身報為境。邊際唯在欲界修
【現代漢語翻譯】 現代漢語譯本 粗細無量，無論在任何邊際都能自在運用（以上是四種智慧的討論）。
接下來從人的角度討論。人指的是凡夫、聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，無師自悟者）、菩薩（Bodhisattva，立志成佛者）和如來（Tathāgata，佛的稱號）。凡夫之人沒有五種智慧。緣覺之人只有法住智（Dharma-sthiti-jñāna，安住於法的智慧）和泥洹智（Nirvāṇa-jñāna，涅槃智慧），沒有其餘三種智慧。因為后三種智慧需要依教修行才能生起，而緣覺出世時沒有佛法可依，所以沒有這三種智慧。聲聞、菩薩和如來都具備這五種智慧。聲聞之中，法住智和泥洹智是普遍具有的。后三種智慧只有那些具有增上利根的阿羅漢（Arhat，斷盡煩惱的聖者）才具備，其餘的聲聞則沒有。這是因為他們具有增上殊勝的功德，並且利根者能夠獲得愿智（Praṇidhāna-jñāna，隨愿成就的智慧），因此能夠在三千大千世界中自在地展現神通變化，甚至能夠知曉無色界眾生的心念（以上是五種人的討論）。
接下來從處所的角度討論。處所分為三種：一是身處，二是心處，三是境處。所謂身處，法住智和泥洹智在三界（欲界、色界、無色界）的身中都可以修習生起。其餘三種智慧，在聲聞人中，只能在欲界的三天下（指南贍部洲、東勝身洲、西牛賀洲）的人中修習生起，不包括北俱盧洲，因為是依據佛所說而修習生起，所以經論中說是在三個方位依止。菩薩則不同，在一切處所都可以修習生起。所謂心處，法住智和泥洹智從欲界的心乃至非想非非想處的心都可以修習生起。有人問：欲界的什麼心可以修習生起？依據《毗曇》（Abhidharma，論藏）的說法，欲界地中有聞慧（Śruta-mati，聽聞而得的智慧）和思慧（Cintā-mati，思惟而得的智慧）兩種心可以生起。依據《成實論》（Satyasiddhi-śāstra）和大乘的說法，欲界地中有三種慧心可以生起，因為他們認為欲界也有禪定。后三種智慧，在小乘佛法中，是依據第四禪修習的，因為第四禪具有殊勝的功德。諸佛菩薩雖然表面上與小乘相同，但實際上，從究竟的意義上來說，一切地的心都可以修習生起，因為心是自在的。所謂境處，法住智、泥洹智以及愿智，以三界的法作為境界。無諍智（Araṇa-jñāna，遠離諍論的智慧）則只以欲界中未生起的惱怒之心作為境界。他們觀察欲界中未生起的惱怒之心，守護它不生起瞋恚，所以只在欲界地中修習。因此經論中說，是緣于欲界未生起的惱怒之心。邊際智（Anta-koṭi-jñāna，知曉事物邊際的智慧），在小乘佛法中，只以欲界的身報為境界，邊際智只在欲界修習。
【English Translation】 English version The fineness and coarseness are immeasurable. It is freely used in whatever boundary it is in (This concludes the discussion of the four wisdoms).
Next, let's discuss it from the perspective of people. 'People' refers to ordinary beings (Pṛthagjana), Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas (enlightenment beings), and Tathāgatas (Buddhas). Ordinary beings lack all five wisdoms. Among Pratyekabuddhas, only Dharma-sthiti-jñāna (wisdom of abiding in the Dharma) and Nirvāṇa-jñāna (wisdom of Nirvāṇa) are present; the remaining three are absent. This is because the latter three wisdoms arise from practicing according to teachings, but Pratyekabuddhas emerge without teachings to rely on, hence their absence. Śrāvakas, Bodhisattvas, and Tathāgatas all possess these wisdoms. Among Śrāvakas, Dharma-sthiti-jñāna and Nirvāṇa-jñāna are universally present. The latter three wisdoms are possessed only by Arhats (liberated beings) with superior faculties; others lack them. This is due to their superior and excellent merits, and because those with sharp faculties can attain Praṇidhāna-jñāna (wisdom of vows), enabling them to freely manifest supernatural powers in the three thousand great thousand worlds and even know the minds of beings in the formless realms (This concludes the discussion of the five types of people).
Next, let's discuss it from the perspective of places. There are three types of places: first, the physical place; second, the mental place; and third, the object place. Regarding the physical place, Dharma-sthiti-jñāna and Nirvāṇa-jñāna can be cultivated and arise in the bodies of the three realms (desire realm, form realm, and formless realm). The remaining three wisdoms, among Śrāvakas, can only be cultivated and arise among humans in the three continents of the desire realm (Jambudvīpa, Pūrvavideha, and Aparagodānīya), excluding Uttarakuru, because they arise based on what the Buddha taught. Therefore, the treatises say that they rely on the three directions. Bodhisattvas are different; they can be cultivated and arise in all places. Regarding the mental place, Dharma-sthiti-jñāna and Nirvāṇa-jñāna can be cultivated and arise from the mind of the desire realm up to the realm of neither perception nor non-perception. Someone asks: What mind in the desire realm can cultivate and arise? According to the Abhidharma, two types of minds arise in the desire realm: Śruta-mati (wisdom from hearing) and Cintā-mati (wisdom from thinking). According to the Tattvasiddhi Śāstra and Mahāyāna, three types of wisdom minds arise in the desire realm because they believe that there is also dhyāna (meditation) in the desire realm. The latter three wisdoms, in Hīnayāna (small vehicle) Buddhism, rely on the fourth dhyāna because it has superior merits. Although Buddhas and Bodhisattvas appear similar to Hīnayāna on the surface, in reality, from the ultimate perspective, the minds of all realms can cultivate and arise because the mind is free. Regarding the object place, Dharma-sthiti-jñāna, Nirvāṇa-jñāna, and Praṇidhāna-jñāna use the dharmas of the three realms as their objects. Araṇa-jñāna (wisdom of non-conflict) only uses the unarisen mind of annoyance in the desire realm as its object. They observe the unarisen mind of annoyance in the desire realm, protecting it from giving rise to anger, so it is only cultivated in the desire realm. Therefore, the treatises say that it is based on the unarisen annoyance in the desire realm. Anta-koṭi-jñāna (wisdom of the edge limit), in Hīnayāna Buddhism, only uses the physical retribution of the desire realm as its object; Anta-koṭi-jñāna is only cultivated in the desire realm.
故。諸佛菩薩以一切處身報為境。一切身中皆自在故。五智如是。
五忍義兩門分別(一釋名義 二就位分別)
五忍之義出仁王經。慧心安法名之為忍。忍行不同。一門說五。五名是何。一者伏忍。二信忍。三順忍。四無生忍。五寂滅忍。言伏忍者。就能為名。始習觀解能伏煩惱。故名伏忍。言信忍者。從伴立稱。忍體是慧。與信相隨故從伴說稱為信忍。是義云何。信有兩種。一者證信。從前伏后觀心轉深分證法性。于所證法證信清凈。故名信忍。二者玄信以己所得仰類上法。信解不疑故曰信忍。言順忍者。就能為名。依前信已更修勝慧趣順無生。以能上順故名順忍。無生忍者。從境為名。理寂不起稱曰無生。慧安此理名無生忍。亦得名為遣相為目。得此忍時舍離生相。故曰無生。寂滅忍者。從境為名。一切法界常寂不動名為寂滅。慧安此法名寂滅忍。亦得名為當相為目。舍緣分別心體寂滅名寂滅忍。問曰。寂滅無生無我及空平等有何差別。通釋是一。是故諸地齊得此義。于中別分非無差異。異相如何。觀法虛假遣其定性是無我義。此理最淺。破相入如名空平等。此理次深。證實離相由來不起名為無生。此理轉深。法界皆寂名為寂滅。不同無生唯實無相。此理最勝。以不同故諸地之中亦得差異。異如后
【現代漢語翻譯】 現代漢語譯本 因此，諸佛菩薩以一切處的身報為境界，因為在一切身中都能自在。五智也是如此。
五忍的意義從兩方面來分別：（一、解釋名稱的意義；二、從所處的階段來分別）
五忍的意義出自《仁王經》。智慧的心安住於法，就稱為忍。忍的修行方式不同，有一種說法是分為五種。這五種名稱是什麼呢？一是伏忍，二是信忍，三是順忍，四是無生忍，五是寂滅忍。所謂伏忍，是從它所能起的作用來命名的。開始學習觀想和理解，能夠降伏煩惱，所以稱為伏忍。所謂信忍，是從伴隨它的事物來立名的。忍的本體是智慧，與信心相互伴隨，所以從伴隨的事物來說，稱為信忍。這其中的意義是什麼呢？信心有兩種，一是證信，從前面的伏忍之後，觀心的程度加深，部分地證悟了法性，對於所證悟的法，確信清凈，所以稱為信忍。二是玄信，以自己所得到的，仰慕和比擬上面的法，相信理解而不懷疑，所以稱為信忍。所謂順忍，是從它所能起的作用來命名的。依靠前面的信忍，更加修習殊勝的智慧，趨向順從無生之理，因為能夠向上順從，所以稱為順忍。無生忍，是從所觀的境界來命名的。理體寂靜，不起作用，稱為無生。智慧安住于這個道理，稱為無生忍。也可以稱為去除現象為目標。得到這種忍的時候，捨棄了生滅的現象，所以稱為無生。寂滅忍，是從所觀的境界來命名的。一切法界，常寂不動，稱為寂滅。智慧安住于這個法，稱為寂滅忍。也可以稱為以當下的現象為目標。捨棄攀緣分別，心體寂滅，稱為寂滅忍。有人問：寂滅、無生、無我以及空平等，有什麼差別呢？總的來說，它們是一樣的，所以各個菩薩地都能證得這個意義。其中有所區別，並非沒有差異。差異的相狀是什麼呢？觀察法的虛假，去除它的固定不變的性質，這是無我的意義，這個道理最淺顯。破除現象而進入真如，稱為空平等，這個道理比較深。證實遠離現象，本來就不生起，稱為無生，這個道理更深。法界都是寂靜的，稱為寂滅，不同於無生只是實在而沒有現象，這個道理最殊勝。因為不同，所以在各個菩薩地中也有差異，差異的情況在後面說明。
【English Translation】 English version Therefore, all Buddhas and Bodhisattvas take the body-retribution in all places as their realm, because they are free in all bodies. The Five Wisdoms are also like this.
The meaning of the Five Forbearances is distinguished from two aspects: (1. Explaining the meaning of the names; 2. Distinguishing from the stages they are in)
The meaning of the Five Forbearances comes from the Ren Wang Jing (仁王經, Sutra of Humane Kings). A wise mind abiding in the Dharma is called forbearance. The ways of practicing forbearance are different, and one way of saying it is to divide it into five types. What are these five names? First is Subduing Forbearance (伏忍, Fu Ren), second is Believing Forbearance (信忍, Xin Ren), third is Compliant Forbearance (順忍, Shun Ren), fourth is Non-Arising Forbearance (無生忍, Wu Sheng Ren), and fifth is Tranquil Extinction Forbearance (寂滅忍, Ji Mie Ren). The so-called Subduing Forbearance is named from its ability to function. Beginning to learn contemplation and understanding, it can subdue afflictions, so it is called Subduing Forbearance. The so-called Believing Forbearance is named from the things that accompany it. The essence of forbearance is wisdom, which accompanies faith, so it is called Believing Forbearance from the things that accompany it. What is the meaning of this? There are two kinds of faith: first is Certifying Faith, after the previous Subduing Forbearance, the degree of contemplation deepens, and part of the Dharma-nature is certified. For the Dharma that is certified, the belief is pure, so it is called Believing Forbearance. Second is Profound Faith, using what one has obtained to admire and compare with the higher Dharma, believing and understanding without doubt, so it is called Believing Forbearance. The so-called Compliant Forbearance is named from its ability to function. Relying on the previous Believing Forbearance, one further cultivates superior wisdom, tending to comply with the principle of non-arising. Because it can comply upwards, it is called Compliant Forbearance. Non-Arising Forbearance is named from the realm it contemplates. The principle is tranquil and does not arise, which is called non-arising. Wisdom abiding in this principle is called Non-Arising Forbearance. It can also be called taking the removal of phenomena as the goal. When this forbearance is obtained, the phenomena of arising and ceasing are abandoned, so it is called Non-Arising. Tranquil Extinction Forbearance is named from the realm it contemplates. All Dharma-realms are constantly tranquil and unmoving, which is called tranquil extinction. Wisdom abiding in this Dharma is called Tranquil Extinction Forbearance. It can also be called taking the present phenomena as the goal. Abandoning clinging and discrimination, the mind-essence is tranquil and extinct, which is called Tranquil Extinction Forbearance. Someone asks: What are the differences between tranquil extinction, non-arising, non-self, and emptiness-equality? Generally speaking, they are the same, so all Bodhisattva grounds can attain this meaning. There are distinctions among them, and there are differences. What are the different aspects? Observing the falsity of the Dharma and removing its fixed nature is the meaning of non-self, which is the most superficial principle. Breaking through phenomena and entering Suchness is called emptiness-equality, which is a deeper principle. Certifying the separation from phenomena, originally not arising, is called non-arising, which is a deeper principle. The Dharma-realm is all tranquil, which is called tranquil extinction, which is different from non-arising, which is only real and has no phenomena, which is the most superior principle. Because they are different, there are also differences in the various Bodhisattva grounds, and the differences will be explained later.
論。名義如是(此一門竟)。
次就位論。第一伏忍通則遍在一切地前。于諸地前始觀未斷。斯名為伏。別則唯在種性解行。以此世間未入聖位不能永斷故偏名伏。問曰。地持宣說。種性二障清凈似永不伏。彼文復說。解行菩薩有其種種煩惱上纏。涅槃亦云。地前菩薩具煩惱性名為凡夫。似如具在非伏非永。仁王說伏。似非永非具在。其義云何。釋言。煩惱粗細非一。于中粗者種性地時已伏已斷。地持據此說為二凈。中品之者地前始伏未能永斷。仁王據此說為伏忍。微細之者地前菩薩未伏未斷。地持所說解行菩薩有其種種煩惱上纏據此為言。涅槃所云具煩惱性義有兩兼。若望中品伏而未斷亦名為具。若望細品未伏未斷亦得名具。若復細論煩惱無量。或有煩惱。十信中伏。種性時斷。或有煩惱。種性時伏。解行中斷。或有煩惱。解行中伏。初地時斷。或有煩惱。初地時伏。二地中斷。如是次第乃至佛地。若復細論。從初發心乃至佛地念念之中前伏后斷。以有此義聖說沉浮種種不同。今據一義且說地前以為伏耳。是伏有三。謂下中上。下在習種。中在性種。上在解行。第二信忍通亦遍在。如道品中所說之信。別唯在於初二三地。如仁王說。信中下品在於初地。中在二地。上在三地。問曰。論說證信兩地。信在地前。
【現代漢語翻譯】 現代漢語譯本：論：名義就是這樣（這一門就結束了）。
其次從位次上來說。第一，伏忍（Ksanti-bala，忍力）通則來說，普遍存在於一切地（Bhumi，菩薩修行的階段）之前。在各地之前開始觀照但尚未斷除煩惱，這稱為『伏』。別則來說，僅僅存在於種性地（Gotra-bhumi，菩薩開始顯露其本性的階段）和解行地（Adhimukti-carya-bhumi，通過理解和實踐來修行的階段）。因為在這個世間，沒有進入聖位就不能永遠斷除煩惱，所以特別稱為『伏』。
有人問：『《地持經》（Bodhisattvabhumi）宣說，種性地的兩種障礙（煩惱障和所知障）清凈，似乎是永遠清凈而不是伏藏。但那部經文又說，解行地的菩薩有各種各樣的煩惱纏繞。』《涅槃經》（Nirvana Sutra）也說：『地前菩薩具有煩惱的性質，被稱為凡夫。』似乎是具有煩惱，既不是伏藏也不是永遠斷除。《仁王經》（Renno Sutra）說伏藏，似乎不是永遠斷除也不是完全具有，這其中的含義是什麼？』
解釋說：『煩惱有粗細之分，不是隻有一種。其中粗的煩惱，在種性地時已經伏藏或已經斷除。《地持經》根據這種情況說為兩種清凈。中等的煩惱，在地前開始伏藏，但未能永遠斷除。《仁王經》根據這種情況說為伏忍。微細的煩惱，地前菩薩尚未伏藏也未斷除。《地持經》所說的解行地菩薩有各種各樣的煩惱纏繞，就是根據這種情況說的。《涅槃經》所說的具有煩惱性質，含義有兩方面：如果從伏藏但未斷除的中等煩惱來看，也可以稱為具有；如果從尚未伏藏也未斷除的微細煩惱來看，也可以稱為具有。』
如果再細緻地分析，煩惱是無量的。或者有些煩惱，在十信位（Dasabhumi，菩薩信心的十個階段）中伏藏，在種性地時斷除；或者有些煩惱，在種性地時伏藏，在解行地中斷除；或者有些煩惱，在解行地中伏藏，在初地（Prathama-bhumi，歡喜地）時斷除；或者有些煩惱，在初地時伏藏，在二地（Vimala-bhumi，離垢地）中斷除。像這樣依次乃至佛地（Buddha-bhumi，佛的境界）。如果再細緻地分析，從最初發心乃至佛地，唸唸之中都是前伏后斷。因為有這種含義，所以聖人所說沉浮種種不同。現在根據一種含義，暫且說地前是伏藏罷了。這伏藏有三種，即下、中、上。下在習種性（Adhimukti-gotra，通過熏習而形成的種性），中在性種性（Prakriti-gotra，本性所具有的種性），上在解行地。
第二，信忍（Sraddha-ksanti，信力）通則來說，也普遍存在。如《道品經》（Bodhipaksika-dharma）中所說的信。別則來說，僅僅存在於初地、二地、三地。如《仁王經》所說，信的中下品在初地，中品在二地，上品在三地。有人問：『經論說證信兩地，信在地前。』
【English Translation】 English version: Treatise: The designation is thus (this section ends).
Next, discussing it from the perspective of stages. First, Ksanti-bala (power of patience) in its general sense is universally present before all Bhumis (stages of a Bodhisattva's practice). Before these Bhumis, one begins to contemplate but has not yet severed the afflictions; this is called 'subduing'. Specifically, it exists only in the Gotra-bhumi (stage where a Bodhisattva's nature begins to manifest) and Adhimukti-carya-bhumi (stage of practice through understanding and action). Because in this world, one cannot permanently sever afflictions without entering the stage of a sage, it is specifically called 'subduing'.
Someone asks: 'The Bodhisattvabhumi (Stages of a Bodhisattva) states that the two obscurations (affliction obscuration and knowledge obscuration) of the Gotra-bhumi are purified, seemingly permanently and not merely subdued. However, that text also says that Bodhisattvas in the Adhimukti-carya-bhumi have various afflictions that entangle them.' The Nirvana Sutra also says: 'Bodhisattvas before the Bhumis possess the nature of afflictions and are called ordinary beings.' It seems that they possess afflictions that are neither subdued nor permanently severed. The Renno Sutra speaks of subduing, seemingly neither permanent nor fully possessed. What is the meaning of this?'
The explanation is: 'Afflictions are not uniform in their coarseness and subtlety. Among them, the coarser ones are already subdued or severed in the Gotra-bhumi. The Bodhisattvabhumi speaks of two purifications based on this. The intermediate ones are initially subdued before the Bhumis but cannot be permanently severed. The Renno Sutra speaks of Ksanti-bala based on this. The subtle ones are neither subdued nor severed by Bodhisattvas before the Bhumis. The Bodhisattvabhumi's statement that Bodhisattvas in the Adhimukti-carya-bhumi have various afflictions that entangle them is based on this. The Nirvana Sutra's statement about possessing the nature of afflictions has two aspects: if viewed from the perspective of intermediate afflictions that are subdued but not severed, it can also be called possessing; if viewed from the perspective of subtle afflictions that are neither subdued nor severed, it can also be called possessing.'
If we analyze it further in detail, afflictions are immeasurable. Perhaps some afflictions are subdued in the Dasabhumi (ten stages of faith) and severed in the Gotra-bhumi; or some afflictions are subdued in the Gotra-bhumi and severed in the Adhimukti-carya-bhumi; or some afflictions are subdued in the Adhimukti-carya-bhumi and severed in the Prathama-bhumi (first Bhumi, Joyful Ground); or some afflictions are subdued in the Prathama-bhumi and severed in the Vimala-bhumi (second Bhumi, Stainless Ground). This continues sequentially up to the Buddha-bhumi (Buddha's realm). If we analyze it further in detail, from the initial aspiration to the Buddha-bhumi, in every moment, there is prior subduing and subsequent severing. Because there is this meaning, the sages speak of sinking and floating in various ways. Now, based on one meaning, we temporarily say that before the Bhumis, there is subduing. This subduing has three types: lower, middle, and upper. The lower is in the Adhimukti-gotra (nature formed through habituation), the middle is in the Prakriti-gotra (nature inherently possessed), and the upper is in the Adhimukti-carya-bhumi.
Second, Sraddha-ksanti (power of faith) in its general sense is also universally present. As the Bodhipaksika-dharma (Wings to Awakening) says about faith. Specifically, it exists only in the first, second, and third Bhumis. As the Renno Sutra says, the lower and middle grades of faith are in the first Bhumi, the middle grade is in the second Bhumi, and the upper grade is in the third Bhumi. Someone asks: 'The sutras and treatises speak of the two Bhumis of realizing faith, but faith is before the Bhumis.'
故論說言。愿善決定已入初地。非信地攝。今說信忍。何故在於初二三地。釋言。信者是其始相世間中說。世與出世相對有二。一地前地上相對分別。地前世間說為信地。地上出世判為證地。二就地上隨相以分。初二三地是其世間說為信忍。四地已上是出世故更與異名。名為順忍無生忍等。問曰。若言信是始相世間說者。四不壞信應在世間。何故就彼出世說乎。釋言。不壞是其證信故就出世證處論之。不同玄信。在出世故。或對地前初地出世名不壞凈。故地持云。初地菩薩得不壞凈生歡喜心。或復對彼三地已還世間之行四地出世名不壞凈。故地持云四地菩薩不壞凈首。如修多羅。第三順忍通亦遍在。別唯在於四五六地。如彼仁王及地經說。以此三地破相趣寂順入無生。故說為順。順有三品。下在四地。為道品觀。中在五地。為四諦觀。上在六地。十法平等及因緣觀。無生忍者。通亦遍在。別則不定。如龍樹說。初地已上亦得無生。若依仁王及與地經無生在於七八九地。下在七地。始習無生。中在八地。成就無生。上在九地。無生忍滿。問曰。前來以何義故不名無生。至此方論。釋有四義。一就行以論。前六地中差別修道諸行漸起。初地起愿。二地起戒。三地起定。四地修起道品之慧。五地修起諦相應慧。六地修習緣起
之慧。以此諸行分分新生故非無生。七地已上唸唸頓起。一切佛法無有別行新起之者。故名無生。二據修以解。初至六地功用修道修心未熟。故名為生。第七地中修無功用。八地已上成無功用。修心純熟故曰無生。三約有無二法以解。前六地中有無二行前後互起不能雙修。以互起故名之為生。七地已上寂用雙修無有間起。故名無生。四就一相如理以釋。初地已上觀法虛假破遣定性。名得無我。四地已上破相入如。未能證實自體無相。故非無生。七地已上證實離相知法本寂。由來不起故名無生。寂滅忍者。通亦遍在。別唯在於十地已上。于中唯有上下二品。如仁王說。下在十地。上在如來。故經說言。下忍行中名為菩薩。上忍中行名之為佛。問曰。此忍九地已前何故不得。以彼趣求一相寂滅無分別法。未能了達法界皆寂。故不得此。問曰。何故三持之中地前分多。地上為一。此五忍中地前為一。地上分多。釋言。地位開合不定。或有開前合後。如彼三持三決定等。或開后合前。如五忍等。或前後俱開。如五方便及六地等。或前後俱合。如彼證信二種地等。門別各異寧可一類。五忍之義大況粗爾。
五種菩提義
五菩提義如大品經無生品說。彼經直云五種菩提。不列名字。論有二釋。一以聲聞緣覺大乘三種菩
【現代漢語翻譯】 現代漢語譯本： 慧：根據這些行為的逐漸新生，所以不能說是無生。七地（Saptabhūmi，指菩薩修行的第七個階段）以上，智慧唸唸頓起，一切佛法沒有其他的行為是新產生的，所以稱為無生。第二，根據修行來解釋，初地（Prathamabhūmi，指菩薩修行的第一個階段）到六地（Ṣaṣṭhabhūmi，指菩薩修行的第六個階段）的功用修道修心還不成熟，所以稱為生。第七地中修行沒有功用，八地（Aṣṭamabhūmi，指菩薩修行的第八個階段）以上成就無功用，修心純熟，所以說無生。第三，從有和無兩種法來解釋，前六地中有和無兩種行為前後交替產生，不能同時修行，因為交替產生所以稱為生。七地以上寂靜和作用同時修行，沒有間斷產生，所以稱為無生。第四，就一相如理來解釋，初地以上觀察法是虛假的，破除定性，名為得到無我。四地（Caturthabhūmi，指菩薩修行的第四個階段）以上破除現象進入真如，未能證實自體無相，所以不是無生。七地以上證實遠離現象，知道法本來寂靜，本來不產生，所以稱為無生。寂滅忍（Kṣānti，佛教術語，指安忍、忍耐）者，普遍存在於各個階段，特別在於十地（Daśabhūmi，指菩薩修行的第十個階段）以上，其中只有上下兩種品級，如《仁王經》（Karunika-raja-prajna-paramita-sutra）所說，下品在十地，上品在如來（Tathāgata，佛的稱號之一）。所以經書上說，下忍行中名為菩薩（Bodhisattva，指追求覺悟的修行者），上忍中行名為佛。問：這種忍在九地（Navamabhūmi，指菩薩修行的第九個階段）以前為什麼不能得到？因為他們追求一相寂滅無分別法，未能了達法界都是寂靜的，所以不能得到這種忍。問：為什麼三種持中，地前部分多，地上只有一種？這五種忍中，地前只有一種，地上部分多？解釋說，地位的開合不定，或者有先開后合的，如那三種持三種決定等；或者有先合後開的，如五忍等；或者前後都開，如五方便及六地等；或者前後都合，如那兩種證信地等。門類不同，怎麼能一概而論呢？五忍的意義大概就是這樣。
五種菩提義
五菩提（Bodhi，指覺悟）的意義如《大品經》（Mahāprajñāpāramitā Sūtra）無生品所說，那部經直接說五種菩提，沒有列出名字。論中有兩種解釋，一種是用聲聞（Śrāvaka，指聽聞佛法而修行的人）、緣覺（Pratyekabuddha，指獨自悟道的人）、大乘（Mahāyāna，佛教的一個主要流派）三種菩
【English Translation】 English version: Zhihui (Wisdom): Because these actions are newly arising part by part, it cannot be said to be 'no-birth'. From the seventh Bhumi (Saptabhūmi, the seventh stage of Bodhisattva practice) upwards, wisdom arises suddenly in every thought. All Buddha-dharmas (Buddha's teachings) have no separate actions that are newly arising, therefore it is called 'no-birth'. Secondly, according to practice, from the first Bhumi (Prathamabhūmi, the first stage of Bodhisattva practice) to the sixth Bhumi (Ṣaṣṭhabhūmi, the sixth stage of Bodhisattva practice), the effort in cultivating the path and mind is not yet mature, therefore it is called 'birth'. In the seventh Bhumi, there is no effort in cultivation. From the eighth Bhumi (Aṣṭamabhūmi, the eighth stage of Bodhisattva practice) upwards, one achieves no effort, and the cultivation of the mind is purely mature, therefore it is said to be 'no-birth'. Thirdly, explaining from the two dharmas of existence and non-existence, in the first six Bhumis, the two actions of existence and non-existence arise alternately, and cannot be cultivated simultaneously. Because they arise alternately, it is called 'birth'. From the seventh Bhumi upwards, stillness and function are cultivated simultaneously without interruption, therefore it is called 'no-birth'. Fourthly, explaining from the perspective of the one aspect of suchness, from the first Bhumi upwards, one observes that dharmas are illusory and breaks through fixed nature, which is called attaining 'no-self'. From the fourth Bhumi (Caturthabhūmi, the fourth stage of Bodhisattva practice) upwards, one breaks through phenomena and enters Suchness, but is unable to verify the self-nature of no-phenomenon, therefore it is not 'no-birth'. From the seventh Bhumi upwards, one verifies the separation from phenomena and knows that dharmas are fundamentally still, and originally do not arise, therefore it is called 'no-birth'. The forbearance of stillness and extinction (Kṣānti, Buddhist term, referring to patience and endurance) is universally present in all stages, but is particularly present from the tenth Bhumi (Daśabhūmi, the tenth stage of Bodhisattva practice) upwards, in which there are only two grades, upper and lower, as the Renwang Jing (Karunika-raja-prajna-paramita-sutra) says. The lower grade is in the tenth Bhumi, and the upper grade is in the Tathagata (Tathāgata, one of the titles of the Buddha). Therefore, the sutra says that in the practice of lower forbearance, one is called a Bodhisattva (Bodhisattva, a practitioner seeking enlightenment), and in the practice of upper forbearance, one is called a Buddha. Question: Why can't this forbearance be attained before the ninth Bhumi (Navamabhūmi, the ninth stage of Bodhisattva practice)? Because they seek the one aspect of stillness and extinction, the dharma of no-discrimination, and are unable to fully understand that the entire Dharma Realm is still, therefore they cannot attain this forbearance. Question: Why is it that among the three supports, there are more before the Bhumis, and only one on the Bhumis? Among these five forbearances, there is only one before the Bhumis, and more on the Bhumis? Explanation: The opening and closing of the Bhumis are not fixed. Sometimes there is opening first and closing later, such as those three supports and three determinations; or there is closing first and opening later, such as the five forbearances; or there is opening both before and after, such as the five expedient means and the sixth Bhumi; or there is closing both before and after, such as those two kinds of Bhumis of proof and faith. The categories are different, how can they be generalized? The meaning of the five forbearances is roughly like this.
The Meaning of the Five Bodhis
The meaning of the five Bodhis (Bodhi, referring to enlightenment) is as described in the Wusheng Pin (Chapter on No-Birth) of the Dapin Jing (Mahāprajñāpāramitā Sūtra). That sutra directly says five kinds of Bodhi, without listing the names. There are two explanations in the treatise. One is to use the three types of Shravaka (Śrāvaka, a person who practices by listening to the Buddha's teachings), Pratyekabuddha (Pratyekabuddha, a person who attains enlightenment on their own), and Mahayana (Mahāyāna, a major school of Buddhism) to
提及與順忍無生法忍合說為五。第二直就大乘之中隨義分五。五名是何。一發心菩提。二伏心菩提。三明心菩提。四出到菩提。五無上菩提。言發心者。論云。在於無量生死發菩提心求大菩提。因中說果。是故名為發心菩提。言伏心者。論言。菩薩斷諸煩惱降伏其心。行諸波羅蜜名伏心菩提。明心菩提者。論言。菩薩觀三世法本來總別得法實相畢竟清凈。所謂般若波羅蜜相。名明心菩提。言出到者。論言。菩薩于般若中得方便力不著般若。滅一切煩惱得無生忍。出離三界到薩波若名出到菩提。言無上者。論言。道場斷煩惱習得阿耨菩提名為無上。問曰。此五位分何處。文無定判。義釋有三。一義分別。發心菩提在種性前善趣位中。以此在於無量生死求菩提故。伏心在於種性解行。以此位中伏忍攝故。明心菩提者。在於初地乃至六地。以此諸地得無我智破諸法故。出到在於七地已上乃至十地。以七地上出離情相到無生忍故名出到。又七地上得方便智不著有無。能出三界到菩提。故名為出到。如彼論說。得方便力不著般若。猶七地上十方便慧于空不著。得無生忍猶七地上無生法忍。無上菩提在於佛果。第二義者。發心菩提在於地前。以此發心求出道故。伏心在於初二三地。以此三地修世間行伏煩惱故。明在四地五地六地。
【現代漢語翻譯】 現代漢語譯本： 提到與順忍（Anuloma-ksanti，隨順真如之忍）和無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的體悟之忍）合起來說的五種菩提。第二種是直接就大乘之中，隨其意義而分的五種菩提。這五種名稱是什麼呢？一是發心菩提（Pranidhi-bodhi，發起菩提心），二是伏心菩提（Prasthanika-bodhi，降伏煩惱之心），三是明心菩提（ দীপঙ্কর-bodhi，明白心性），四是出到菩提（Niryanika-bodhi，出離煩惱到達彼岸），五是無上菩提（Anuttara-bodhi，無上正等正覺）。 說到發心菩提，論中說：『在於無量生死中發起菩提心，求取大菩提。』這是在因中說果，所以稱為發心菩提。 說到伏心菩提，論中說：『菩薩斷除各種煩惱，降伏其心，修行各種波羅蜜（Paramita，到彼岸），名為伏心菩提。』 說到明心菩提，論中說：『菩薩觀察過去、現在、未來三世諸法，本來總相和別相，得到諸法實相，畢竟清凈，這就是所謂的般若波羅蜜（Prajnaparamita，智慧到彼岸）之相，名為明心菩提。』 說到出到菩提，論中說：『菩薩在般若中得到方便力，不執著于般若，滅除一切煩惱，得到無生忍，出離三界，到達薩波若（Sarvajna，一切智），名為出到菩提。』 說到無上菩提，論中說：『在菩提道場斷除煩惱習氣，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），名為無上菩提。』 問：這五種菩提的位次如何劃分？經文中沒有明確的判決，根據義理的解釋有三種。第一種解釋是：發心菩提在種性（Gotra，根性）之前，在善趣位中，因為在這個階段，菩薩在無量生死中求取菩提。伏心菩提在種性和解行位，因為這個階段以伏忍攝持。明心菩提在初地（Prathama-bhumi，歡喜地）乃至六地（ ষষ্ঠ-bhumi，第六地），因為這些地中得到無我智，破除諸法。出到菩提在七地（Saptama-bhumi，第七地）以上乃至十地（ দশম-bhumi，第十地），因為在七地以上出離情識之相，到達無生忍，所以名為出到。而且在七地以上得到方便智，不執著于有無，能夠出離三界，到達菩提，所以名為出到。如論中所說：『得到方便力，不執著于般若。』就像七地以上十方便慧對於空也不執著。『得到無生忍』就像七地以上的無生法忍。無上菩提在於佛果。 第二種解釋是：發心菩提在於地前，因為發起求取出道之心。伏心菩提在於初地、二地、三地，因為這三地修習世間之行，降伏煩惱。明心菩提在四地、五地、六地。
【English Translation】 English version: Mentioned are the five Bodhis, which are combined with Anuloma-ksanti (acceptance of reality) and Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing nature of all dharmas). The second is directly based on the Mahayana, dividing the five Bodhis according to their meanings. What are these five names? First is Pranidhi-bodhi (aspiration for enlightenment), second is Prasthanika-bodhi (subduing the mind), third is দীপঙ্কর-bodhi (clarifying the mind), fourth is Niryanika-bodhi (transcending to enlightenment), and fifth is Anuttara-bodhi (supreme enlightenment). Speaking of Pranidhi-bodhi, the treatise says: 'In countless lifetimes, one generates the Bodhi mind, seeking great Bodhi.' This is speaking of the result in the cause, hence it is called Pranidhi-bodhi. Speaking of Prasthanika-bodhi, the treatise says: 'Bodhisattvas cut off all afflictions, subdue their minds, and practice various Paramitas (perfections), which is called Prasthanika-bodhi.' Speaking of দীপঙ্কর-bodhi, the treatise says: 'Bodhisattvas observe the dharmas of the past, present, and future, their original general and specific characteristics, attain the true nature of dharmas, and are ultimately pure. This is the aspect of Prajnaparamita (perfection of wisdom), called দীপঙ্কর-bodhi.' Speaking of Niryanika-bodhi, the treatise says: 'Bodhisattvas gain skillful means in Prajna, do not cling to Prajna, extinguish all afflictions, attain Anutpattika-dharma-ksanti, transcend the three realms, and reach Sarvajna (omniscience), which is called Niryanika-bodhi.' Speaking of Anuttara-bodhi, the treatise says: 'In the Bodhi-mandala, one cuts off the habits of afflictions and attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), which is called Anuttara-bodhi.' Question: How are these five stages of Bodhi divided? There is no definite judgment in the scriptures. There are three interpretations based on the meaning. The first interpretation is: Pranidhi-bodhi is before Gotra (spiritual lineage), in the realm of good destinies, because at this stage, Bodhisattvas seek Bodhi in countless lifetimes. Prasthanika-bodhi is in the stages of Gotra and practice, because this stage is governed by acceptance. দীপঙ্কর-bodhi is in the first Bhumi (joyful ground) to the sixth Bhumi (sixth ground), because in these grounds, one attains the wisdom of no-self and breaks through all dharmas. Niryanika-bodhi is from the seventh Bhumi (seventh ground) upwards to the tenth Bhumi (tenth ground), because above the seventh ground, one transcends the aspects of emotions and reaches Anutpattika-dharma-ksanti, hence it is called Niryanika. Moreover, above the seventh ground, one gains skillful means and does not cling to existence or non-existence, and can transcend the three realms to reach Bodhi, hence it is called Niryanika. As the treatise says: 'Gaining skillful means, one does not cling to Prajna.' Just like the ten skillful wisdoms above the seventh ground do not cling to emptiness. 'Attaining Anutpattika-dharma-ksanti' is like the Anutpattika-dharma-ksanti above the seventh ground. Anuttara-bodhi is in the fruit of Buddhahood. The second interpretation is: Pranidhi-bodhi is before the grounds, because one generates the mind to seek the path to enlightenment. Prasthanika-bodhi is in the first, second, and third grounds, because these three grounds cultivate worldly practices and subdue afflictions. দীপঙ্কর-bodhi is in the fourth, fifth, and sixth grounds.
以此三地同修慧明順無生故。后二如上。第三義者。發心菩提還在地前。伏心在於初地已上乃至五地。論言。伏心斷諸煩惱行諸波羅蜜。此五地中修施戒忍精進及禪五度行故。明菩提者在第六地。論言。明者謂般若相。般若在於第六地故。后二同前。此五種中前四是因。后一是果。問曰。前四通皆是因。何故論文偏言發心因中說果。釋言。望彼無上菩提前四皆是因中說果。隨分論之伏心已上分證菩提。是故不名因中說果。初發心者一向未證。是故名為因中說果。云何得知伏心已上分證菩提。釋言。有驗。如法華論釋法華經。所言八生乃至一生得菩提者。謂初地證智。故知地上亦證菩提。又涅槃說。須陀洹人八萬劫到。乃至辟支十千劫到。謂到性地阿耨菩提。明種性上亦證菩提。以同證故論家不名因中說果。五種菩提辨之粗爾。
五種方便義
五種方便如地持說。巧修上順名為方便。方便不同。一門說五。五名是何。一隨護方便。二無罪方便。三思惟方便。四凈心方便。五決定方便。五中前二是種性位。次一在於解行位。次一在於初地已上乃至七地。后一在於八九十地。言隨護者。種性地中集善行也。行有福智。智慧之行隨法防護。福德之行隨人防護。謂修福時自護護他。故曰隨護。言無罪者。種性位中離
過行也。行修離過故曰無罪。言思惟者。論自釋言。謂解行地。以解行中思量出道故曰思惟。言凈心者。論自釋言。謂解行地以解行中思量出道故曰思惟。言凈心者。論自釋言。從凈心地至具行地。此出世間證心清凈。故曰凈心。言決定者。謂決定地決定行地及畢竟地。決定地者是第八地。決定行者是第九地。畢竟地者是第十地。此三在於法流水中決定趣向無上菩提。故曰決定。五種方便略之云爾。
五種善法義
五種善法者。謂信戒施多聞智慧。始於三寶得清凈心名之為信。依信起行行初離過。故次明戒。既離惡已次修善行。善有福智。福行易為。故次明施。既修福已次宜起智。智由聞法。故次明聞。依聞起慧。故次第五明其智慧。五善如是。
五行義三門分別(一釋名 二辨體 三就位分別)
五行之義出涅槃經。名字是何。一是聖行。二是梵行。三是天行。四是病行。五嬰兒行。言聖行者。就人為名。如經中釋。諸佛菩薩是其聖人。聖人之行名為聖行。又此亦得當相為名。會正名聖。此行會正故名聖行。問曰。五行皆聖人行。何故獨此偏名聖行。釋言。諸行名有通別。通則一切皆是聖行。于中別分初一名聖。餘者隨義更與異名。良以此行正聖人自行之體故偏名聖。言梵行者。當相為名
【現代漢語翻譯】 現代漢語譯本： 『過行』也。『行』指修行，遠離過失，所以稱為『無罪』。說到『思惟』，論典自己解釋說，指的是解行地。因為在解行地中思量證悟的道路，所以稱為『思惟』。說到『凈心』，論典自己解釋說，從凈心地到具行地，這指出世間證悟的心清凈，所以稱為『凈心』。說到『決定』，指的是決定地、決定行地以及畢竟地。決定地是第八地，決定行地是第九地，畢竟地是第十地。這三地處於法流之中，決定趣向無上菩提，所以稱為『決定』。以上五種方便，簡略地說明了。
五種善法義
五種善法是指信、戒、施、多聞、智慧。開始於對三寶獲得清凈心，名為『信』。依靠『信』而開始修行，修行的開始是遠離過失，所以接著說明『戒』。既然已經遠離惡行，接著就應當修習善行。善行包括福德和智慧。修福德容易，所以接著說明『施』。既然已經修習了福德，接著就應該生起智慧。智慧來自於聽聞佛法，所以接著說明『多聞』。依靠『多聞』而生起智慧，所以接著第五說明『智慧』。五種善法就是這樣。
五行義三門分別（一、釋名；二、辨體；三、就位分別）
五行的意義出自《涅槃經》。名字是什麼呢？一是聖行，二是梵行，三是天行，四是病行，五是嬰兒行。說到『聖行』，是就人為名。如經中所解釋的，諸佛菩薩是聖人，聖人的行為稱為聖行。又，這也可以當相為名，會歸於正道稱為『聖』，此行會歸於正道，所以稱為『聖行』。問：五行都是聖人的行為，為什麼唯獨這個偏稱為『聖行』？回答說：各種名稱有通有別。通而言之，一切都是聖行。其中特別區分，第一個稱為『聖』，其餘的隨著意義而給予不同的名稱。正因為此行是聖人自身修行的本體，所以偏稱為『聖行』。說到『梵行』，是當相為名。
【English Translation】 English version: 'Over Practice' also. 'Practice' refers to cultivation, being away from faults, therefore it is called 'Without Offense'. Speaking of 'Contemplation', the treatise itself explains that it refers to the stage of understanding and practice (解行地). Because in the stage of understanding and practice, one contemplates the path to enlightenment, it is called 'Contemplation'. Speaking of 'Pure Mind', the treatise itself explains that from the Pure Mind Ground (凈心地) to the Ground of Complete Practice (具行地), this indicates the purity of the mind enlightened in the world, therefore it is called 'Pure Mind'. Speaking of 'Determination', it refers to the Ground of Determination (決定地), the Ground of Determined Practice (決定行地), and the Ground of Ultimate Completion (畢竟地). The Ground of Determination is the eighth ground, the Ground of Determined Practice is the ninth ground, and the Ground of Ultimate Completion is the tenth ground. These three grounds are in the stream of Dharma, and are determined to go towards unsurpassed Bodhi, therefore it is called 'Determination'. The above five kinds of expedient means are briefly explained.
The Meaning of the Five Good Dharmas
The five good dharmas refer to faith (信), precepts (戒), generosity (施), learning (多聞), and wisdom (智慧). Starting with obtaining a pure mind towards the Three Jewels, it is called 'Faith'. Relying on 'Faith' to begin practice, the beginning of practice is to stay away from faults, so next it explains 'Precepts'. Since one has already stayed away from evil deeds, then one should cultivate good deeds. Good deeds include merit and wisdom. Cultivating merit is easy, so next it explains 'Generosity'. Since one has already cultivated merit, then one should generate wisdom. Wisdom comes from hearing the Dharma, so next it explains 'Learning'. Relying on 'Learning' to generate wisdom, so next, fifthly, it explains 'Wisdom'. The five good dharmas are like this.
The Meaning of the Five Practices Explained in Three Aspects (1. Explanation of Names; 2. Discernment of Essence; 3. Differentiation by Position)
The meaning of the five practices comes from the Nirvana Sutra (涅槃經). What are the names? First is the Holy Practice (聖行), second is the Pure Practice (梵行), third is the Heavenly Practice (天行), fourth is the Sick Practice (病行), and fifth is the Infant Practice (嬰兒行). Speaking of 'Holy Practice', it is named after people. As explained in the sutra, all Buddhas and Bodhisattvas are holy people, and the practice of holy people is called Holy Practice. Also, this can be named after its characteristics, converging to the right path is called 'Holy', this practice converges to the right path, so it is called 'Holy Practice'. Question: The five practices are all the practices of holy people, why is only this one called 'Holy Practice'? Answer: The various names have general and specific meanings. Generally speaking, all are holy practices. Among them, the first is specifically called 'Holy', and the rest are given different names according to their meanings. Precisely because this practice is the essence of the holy person's own practice, it is specifically called 'Holy Practice'. Speaking of 'Pure Practice', it is named after its characteristics.
。梵名為凈。利他之行能為一切不善對治離過清凈。故名為梵。亦可此行從果為名。初禪已上離欲果報。名之為梵。四無量等能生梵果。故名梵行。又復涅槃亦名梵果。此行能得說為梵行。言天行者。當相為名。一切禪定名為天住。天住之行名為天行。亦可此行從果立稱。初禪已上凈天果報名之為天。禪為彼因名為天行。又禪能得大般涅槃第一義天亦名天行。言病行者。從所治為名。罪業是病。治病之行故名病行。嬰兒行者。有二種。一者自利。二者利他。若論自利從喻為名。行離分別如彼嬰兒無所辨了名嬰兒行。若論利他從所化為名。如經中說。凡夫二乘始行菩薩如似嬰兒。化此嬰兒名嬰兒行。名義如是(此一門竟)。
次辨體相。聖行體者。經說有三。一戒。二定。三者智慧。此三如上三學章中具廣分別。梵行體者。依經有二。一七善法化他之德。二四無量化他之心。何者七善。如經中說。一者知法。二者知義。三者知時。四者知足。五者知自。六者知眾。七知尊卑。七中前五是自利行。后二利他。自利二行具足方堪益物。是以明之。言知法者。知佛所說十二部經。言知義者。知經所說一切法義。言知時者。知起行時。知如是時任修寂靜。如是時中任修精進。如是時中任修舍心。如是時中任修施戒。如是一
【現代漢語翻譯】 現代漢語譯本：梵行，梵文名為『凈』(梵文名稱)。利他的行為能夠對治一切不善，遠離過失而得清凈，因此稱為『梵』。也可以從結果來命名這種行為。初禪以上的境界，遠離慾望的果報，稱之為『梵』。四無量心等能夠產生梵天的果報，所以稱為『梵行』。此外，涅槃(佛教術語，指解脫)也稱為『梵果』，這種行為能夠獲得涅槃，所以說為『梵行』。說到天行，是根據其狀態來命名的。一切禪定(佛教術語，指冥想狀態)稱為『天住』，天住的行為稱為『天行』。也可以從結果來命名這種行為。初禪以上的清凈天果報，稱之為『天』。禪是達到彼岸的原因，所以稱為『天行』。此外，禪能夠獲得大般涅槃(佛教術語，指完全的涅槃)，第一義天(佛教術語，指最高的真理)也稱為『天行』。說到病行，是從所治療的對象來命名的。罪業是疾病，治療疾病的行為，所以稱為『病行』。嬰兒行有兩種，一是自利，二是利他。如果說自利，是從比喻來命名的。行為遠離分別，就像嬰兒一樣沒有分辨能力，稱為『嬰兒行』。如果說利他，是從所教化的人來命名的。如經中所說，凡夫(佛教術語，指普通人)、二乘(佛教術語，指聲聞乘和緣覺乘)和剛開始修行的菩薩(佛教術語，指立志成佛的人)就像嬰兒一樣。教化這些嬰兒，稱為『嬰兒行』。名稱和含義就是這樣（這一部分結束）。 接下來辨析體相。聖行的本體，經中說有三種：一是戒(佛教術語，指戒律)，二是定(佛教術語，指禪定)，三是智慧。這三種在前面的三學章節中已經詳細分別過了。梵行的本體，根據經典有兩種：一是七善法化他的功德，二是四無量心(佛教術語，指慈、悲、喜、舍四種心)化他的心。什麼是七善呢？如經中所說：一是知法，二是知義，三是知時，四是知足，五是知自，六是知眾，七是知尊卑。七種之中，前五種是自利的行為，后兩種是利他的行為。自利的兩種行為具足，才能夠利益他人，因此要明白。說到知法，就是知道佛所說的十二部經(佛教術語，指佛經的十二種分類)。說到知義，就是知道經中所說的一切法義。說到知時，就是知道開始修行的時機。知道在這樣的時機適合修習寂靜，在這樣的時機適合修習精進，在這樣的時機適合修習舍心，在這樣的時機適合修習佈施和持戒，在這樣的時機適合修習。
【English Translation】 English version: 『Brahmacharya』 (Sanskrit term for pure conduct), the Sanskrit name is 『Śuddha』 (Sanskrit term for pure). Altruistic conduct can counteract all evils and purify from faults, hence it is called 『Brahma』 (Sanskrit term referring to the highest god in Hinduism, also used in Buddhism to denote purity and detachment). This conduct can also be named from its result. The realm above the first Dhyana (Sanskrit term for meditative state), the fruit of detachment from desire, is called 『Brahma』. The Four Immeasurables (Sanskrit term for the four boundless qualities of loving-kindness, compassion, sympathetic joy, and equanimity) and others can produce the fruit of Brahma, hence it is called 『Brahmacharya』. Furthermore, Nirvana (Sanskrit term for liberation) is also called the 『fruit of Brahma』, and this conduct can attain Nirvana, so it is called 『Brahmacharya』. Speaking of 『Deva-charya』 (Sanskrit term for divine conduct), it is named according to its state. All Dhyanas (Sanskrit term for meditative states) are called 『Deva-sthiti』 (Sanskrit term for divine abode), and the conduct of Deva-sthiti is called 『Deva-charya』. This conduct can also be named from its result. The pure fruit of the Deva realm above the first Dhyana is called 『Deva』. Dhyana is the cause of reaching that shore, so it is called 『Deva-charya』. Moreover, Dhyana can attain the Great Parinirvana (Sanskrit term for complete Nirvana), and the ultimate meaning of Deva is also called 『Deva-charya』. Speaking of 『Vyadhi-charya』 (Sanskrit term for conduct related to illness), it is named from the object being treated. Sins and karmas are illnesses, and the conduct of treating illnesses is called 『Vyadhi-charya』. 『Bala-charya』 (Sanskrit term for conduct of a child) has two aspects: one is self-benefit, and the other is benefiting others. If we talk about self-benefit, it is named from a metaphor. Conduct is free from discrimination, just like a child who has no ability to distinguish, it is called 『Bala-charya』. If we talk about benefiting others, it is named from the people being transformed. As it is said in the sutras, ordinary people (Sanskrit term for common beings), those of the Two Vehicles (Sanskrit term for Sravakayana and Pratyekabuddhayana), and Bodhisattvas (Sanskrit term for beings striving for enlightenment) who have just begun their practice are like children. Transforming these children is called 『Bala-charya』. The names and meanings are like this (this section ends). Next, we will distinguish the essence and characteristics. The essence of 『Arya-charya』 (Sanskrit term for noble conduct), the sutras say there are three: first is Sila (Sanskrit term for moral discipline), second is Samadhi (Sanskrit term for concentration), and third is Prajna (Sanskrit term for wisdom). These three have been extensively distinguished in the previous chapter on the Three Learnings. The essence of 『Brahmacharya』, according to the sutras, there are two: one is the merit of transforming others through the Seven Good Dharmas, and the other is the mind of transforming others through the Four Immeasurables (Sanskrit term for the four boundless qualities of loving-kindness, compassion, sympathetic joy, and equanimity). What are the Seven Good Dharmas? As it is said in the sutras: first is knowing the Dharma (Sanskrit term for the teachings), second is knowing the meaning, third is knowing the time, fourth is knowing contentment, fifth is knowing oneself, sixth is knowing the assembly, and seventh is knowing the superiors and inferiors. Among the seven, the first five are self-benefiting conduct, and the last two are benefiting others. Only when the two self-benefiting conducts are complete can one benefit others, therefore it is important to understand. Speaking of knowing the Dharma, it is knowing the twelve divisions of the sutras spoken by the Buddha (Sanskrit term for the twelve categories of Buddhist scriptures). Speaking of knowing the meaning, it is knowing the meaning of all the Dharmas spoken in the sutras. Speaking of knowing the time, it is knowing the time to begin practice. Knowing that at such a time it is suitable to practice tranquility, at such a time it is suitable to practice diligence, at such a time it is suitable to practice renunciation, at such a time it is suitable to practice giving and keeping precepts, at such a time it is suitable to practice.
切。言知足者。是節量行。知于飲食湯藥眾具受求以限。故曰知足。言自知者。於前所修自行功德有成就者如實知之。故曰自知。故經說言。菩薩自知我有如是信戒施等。言知眾者。善知剎利婆羅門等種種眾別。如應教化。知尊卑者。知彼所化行有優劣。量宜勸道。七善如是。四無量心如上廣辨。有人更說。知見覺等以為梵行。案經以求四無量慧。知見覺心及六念等亦是第四舍中所收。不應別分。天行體者。謂八禪定。此義如后八禪章中具廣分別。此前三行猶地持中三住所攝。初聖行者。是彼聖住。第二梵行是彼梵住。第三天行是彼天住。前三攝善。后二離過。懺治前法名為病行。不起後過名嬰兒行。又化嬰兒令不起過亦得名為嬰兒行矣。體相如是(此二門竟)。
次就位論。此五通則遍在諸地。隨相別分修在地前。成在地上。此云何知。如經中說。定行成時住堪忍地。慧行成時住不動地。慈行成時住于極愛一子之地。舍行成時住空平等地。所成皆在初地已上。明知修處在於地前。五行如是。
五生義
五生之義出地持論。受報隨物故名為生。生別不同。一門說五。五名是何。一息苦生。二隨類生。三者勝生。四增上生。五者最後生。此五通論皆遍諸地。隨相別分前三地前。后二地上。息苦生者。
菩薩願力自在力故受生三界。隨所生處能除物惱。名息苦生。所息之苦略有二種。一息現苦。謂三劫時及於余時能息物苦。二息當苦。邪見眾生奉事天神。及諸惡行教令遠離不受當苦。隨類生者。菩薩願力自在力故與物同生。教令離惡化之住善。名隨類生。言勝生者。菩薩自以功德善業於人天中受八勝生。言八報者。如地持說。謂壽具足色具足等。增上生者。初地已上十王等報名增上生。最後生者。菩薩學窮受生剎利波羅門家。得阿耨菩提作一切佛事。名最後生。問曰。此五二種生中為是分段。為是變易。釋言。此五在地前者亦是應化。亦是分段。願力自在力故隨物現受。故是應化。隨所生處即與有漏結業相應。故是分段。所受是其六道身故非是變易故。在地上者惡道之身唯是應化。惡業盡故非是分段。善道之身亦是應化。應化如前。亦是分段。地上菩薩有漏殘氣未盡。隨所生處與之相應故。是所受亦是六道身。故非是變易。此義如前二生死中具廣分別。五生如是。
五無量義五門分別(一釋名 二辨相 三次第 四約對十盡共相收攝 五對二十無量共相收攝)
五無量者。是化他智。名字是何。一眾生界無量。二世界無量。三法界無量。四調伏界無量。五調伏方便界無量。善知所化眾生差別名眾生無量
【現代漢語翻譯】 現代漢語譯本 菩薩以願力和自在力在三界中受生，無論生於何處，都能消除眾生的煩惱，這稱為『息苦生』。所消除的痛苦大致有兩種：一是消除現世的痛苦，即在三大阿僧祇劫或其他時間裡，能夠消除眾生的痛苦；二是消除未來的痛苦，即勸導邪見眾生遠離奉事天神及各種惡行，使他們不受未來之苦。菩薩以願力和自在力，與眾生同生于各類之中，教導他們遠離惡行，安住于善，這稱為『隨類生』。所謂『勝生』，是指菩薩憑藉自身的功德和善業，在人天之中獲得八種殊勝的果報。這八種果報，如《地持經》所說，包括壽命具足、色身具足等等。『增上生』，是指初地以上的菩薩，如十地菩薩等，他們的果報稱為增上生。『最後生』，是指菩薩學習圓滿后，受生於剎帝利（Kshatriya，印度種姓制度中的武士階層）或婆羅門（Brahmana，印度種姓制度中的祭司階層）之家，最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就一切佛事，這稱為『最後生』。問：這五種生，兩種生（分段生死和變易生死）中，屬於分段生死還是變易生死？答：這五種生，在地前菩薩來說，既是應化生，也是分段生。因為菩薩以願力和自在力，隨順眾生而示現受生，所以是應化生；又因為隨所生之處，即與有漏的結業相應，所以是分段生。所受之身是六道之身，所以不是變易生死。對於地上菩薩來說，惡道之身只是應化生，因為惡業已經斷盡，所以不是分段生。善道之身既是應化生（應化如前所述），也是分段生，因為地上菩薩的有漏殘氣未盡，隨所生之處與之相應。所受之身也是六道之身，所以不是變易生死。此義如前在二種生死中已經詳細分別。五種生就是這樣。五無量義從五個方面來分別：（一、解釋名稱；二、辨明體相；三、排列次第；四、用十盡共相來收攝；五、用二十無量來收攝。）五無量，是化他之智。它們的名稱是什麼？一是眾生界無量，二是世界無量，三是法界無量，四是調伏界無量，五是調伏方便界無量。善於瞭解所化眾生的差別，稱為眾生無量。
【English Translation】 English version Bodhisattvas, through the power of their vows and their inherent freedom, are born into the Three Realms. Wherever they are born, they can eliminate the afflictions of beings, which is called 'Birth of Quelling Suffering'. The suffering quelled is broadly of two types: first, quelling present suffering, meaning that during the three kalpas (aeons) and at other times, they can quell the suffering of beings; second, quelling future suffering, meaning that they persuade beings with wrong views to turn away from serving gods and from all evil deeds, so that they do not undergo future suffering. Bodhisattvas, through the power of their vows and their inherent freedom, are born alongside beings in various categories, teaching them to turn away from evil and abide in goodness, which is called 'Birth According to Category'. 'Superior Birth' refers to Bodhisattvas receiving eight superior births in the realms of humans and gods through their own merit and virtuous deeds. These eight rewards, as described in the Bodhisattvabhumi Sutra, include the perfection of lifespan, the perfection of physical form, and so on. 'Increasing Birth' refers to the rewards of Bodhisattvas from the first Bhumi (stage) onwards, such as the Ten Kings, which are called Increasing Birth. 'Final Birth' refers to Bodhisattvas, having completed their studies, being born into Kshatriya (warrior caste in the Indian caste system) or Brahmana (priest caste in the Indian caste system) families, and ultimately attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), accomplishing all the deeds of a Buddha, which is called 'Final Birth'. Question: Among these five types of birth, do they belong to the two types of birth (birth and death through segmentation and birth and death through transformation)? Answer: These five types of birth, for Bodhisattvas before reaching the Bhumis, are both manifested births and segmented births. Because Bodhisattvas, through the power of their vows and their inherent freedom, manifest and receive birth according to beings, they are manifested births. And because wherever they are born, they correspond to the defiled karma, they are segmented births. The body received is the body of the Six Realms, so it is not birth and death through transformation. For Bodhisattvas on the Bhumis, the body in the evil realms is only a manifested birth, because evil karma has been exhausted, so it is not a segmented birth. The body in the good realms is both a manifested birth (as described earlier) and a segmented birth, because the defiled residual energy of Bodhisattvas on the Bhumis has not been exhausted, and they correspond to it wherever they are born. The body received is also the body of the Six Realms, so it is not birth and death through transformation. This meaning has been extensively explained in the previous discussion of the two types of birth and death. Such are the five types of birth. The Five Immeasurables are distinguished through five aspects: (1. Explanation of the names; 2. Discernment of the characteristics; 3. Arrangement of the order; 4. Inclusion and collection by means of the Ten Exhaustive Common Characteristics; 5. Inclusion and collection by means of the Twenty Immeasurables.) What are the names of the Five Immeasurables, which are the wisdom of transforming others? First, the Immeasurability of the Realm of Beings; second, the Immeasurability of the World; third, the Immeasurability of the Realm of Dharma; fourth, the Immeasurability of the Realm of Taming; fifth, the Immeasurability of the Realm of Methods of Taming. Being skilled in understanding the differences among the beings to be tamed is called the Immeasurability of Beings.
。善知眾生住處不同名世界無量。知諸眾生心心所起善惡等法用之教化名法界無量。知諸眾生根性差別名調伏無量。然此非直知調伏心。亦知不調。以調為主。故偏言耳。知度生法名調伏方便。度生法中行修善巧名為方便。用此授人調令起行名調伏方便。又復令他起行善巧亦名方便。問曰。如彼四無量心名為無量。今此五種亦名無量。無量之言為當在境。為就心說。釋言。不偏廢心論境。四境五境俱是無量。約境論心。四無量心五無量智皆是無量。名義如是(此一門竟)。
次辨其相。如地持說。六十一種眾生名眾生無量。何者是其六十一種。文無定判。有人釋言。調伏界中就人不同有五十五。加以六道為六十一。或可如此。要略如是。若隨心別形類不同。地處差異。難以限算。故地持言。隨意地身則有無量。十方世界國土不同有無量種。如娑婆等。名世界無量。無善惡無記三性之法。一一分別各有無邊。名法界無量。調伏界者如地持說。從一至十有五十五。廣亦無邊。調伏方便如地持論成就品說。二十七種方便一一各有九品分別。為無量種(此二門竟)。
次明五種次第之義。如地持說。菩薩方便為化眾生。是故先說眾生無量。所化眾生住處可得。是故次說第二無量。用何法化。是故次說第三無量。依
【現代漢語翻譯】 現代漢語譯本：善於瞭解眾生所居住的不同處所，知道世界是無量的，這稱為『眾生住處不同名世界無量』（瞭解眾生居住的不同地方，因此知道世界是無量的）。瞭解所有眾生心中所生起的善、惡等法，並用這些法來教化眾生，稱為『知諸眾生心心所起善惡等法用之教化名法界無量』（瞭解眾生心中的善惡之法，並用這些法來教化他們，因此知道法界是無量的）。瞭解所有眾生的根性和差別，稱為『知諸眾生根性差別名調伏無量』（瞭解眾生的根性差別，因此知道調伏是無量的）。然而，這並非僅僅是知道調伏的心，也知道不調伏的心。因為以調伏為主，所以偏重於說調伏。知道度化眾生的方法，稱為『知度生法名調伏方便』（瞭解度化眾生的方法，因此知道調伏的方便是無量的）。在度化眾生的方法中，施行修行善巧，稱為『方便』。用這些方法教導他人，使他們開始修行，稱為『調伏方便』。又進一步使他人開始修行善巧，也稱為『方便』。有人問：『像那四無量心被稱為無量，現在這五種也稱為無量，『無量』這個詞是指境界，還是指心？』回答說：『不偏廢心而論境界。四種境界和五種境界都是無量的。從境界來說心，四無量心和五無量智都是無量的。』名義就是這樣（這一門結束）。 接下來辨別它們的相狀。如《地持經》所說，六十一種眾生稱為『眾生無量』。哪六十一種呢？經文中沒有明確的判斷。有人解釋說，在調伏界中，就人的不同有五十五種，加上六道，就是六十一種。或許可以這樣理解。要點大概就是這樣。如果隨心而分別，形體種類不同，所處地方差異，難以限制計算。所以《地持經》說，隨所依止的身，就有無量種。十方世界國土不同，有無量種，如娑婆世界等，稱為『世界無量』。無善、惡、無記三種性質的法，一一分別各有無邊，稱為『法界無量』。調伏界，如《地持經》所說，從一到十有五十五種，廣義上也是無邊的。調伏方便，如《地持論》成就品所說，二十七種方便，每一種都有九品分別，是無量種（這二門結束）。 接下來闡明五種次第的意義。如《地持經》所說，菩薩爲了方便教化眾生，所以先說『眾生無量』。所教化的眾生所居住的地方是可以瞭解的，所以接著說第二種無量。用什麼法來教化呢？所以接著說第三種無量。依
【English Translation】 English version: Being skilled in knowing the different abodes of sentient beings, knowing that the world is immeasurable, is called 'Knowing the different abodes of sentient beings, therefore the world is immeasurable' (善知眾生住處不同名世界無量). Knowing all the good, evil, and other dharmas that arise in the minds of all sentient beings, and using these dharmas to teach sentient beings, is called 'Knowing that all sentient beings' minds arise with good and evil dharmas, and using them to teach, therefore the Dharma Realm is immeasurable' (知諸眾生心心所起善惡等法用之教化名法界無量). Knowing the different roots and natures of all sentient beings is called 'Knowing the differences in the roots and natures of all sentient beings, therefore taming is immeasurable' (知諸眾生根性差別名調伏無量). However, this is not just knowing the mind of taming, but also knowing the mind of not taming. Because taming is the main focus, it is emphasized. Knowing the methods of liberating sentient beings is called 'Knowing the methods of liberating sentient beings is called the immeasurable expedient of taming' (知度生法名調伏方便). Among the methods of liberating sentient beings, practicing skillful means is called 'expedient'. Using these methods to teach others, causing them to begin practicing, is called 'taming expedient'. Furthermore, causing others to begin practicing skillful means is also called 'expedient'. Someone asks: 'Like the Four Immeasurable Minds, which are called immeasurable, are these five also called immeasurable? Does the word 'immeasurable' refer to the realm or to the mind?' The answer is: 'Do not neglect the mind when discussing the realm. Both the four realms and the five realms are immeasurable. Speaking of the mind in relation to the realm, both the Four Immeasurable Minds and the Five Immeasurable Wisdoms are immeasurable.' The meaning of the terms is like this (this section ends). Next, distinguish their characteristics. As stated in the Bodhisattva-bhumi Sutra, sixty-one kinds of sentient beings are called 'sentient beings immeasurable'. What are these sixty-one kinds? There is no definite judgment in the text. Some explain that in the realm of taming, there are fifty-five kinds based on the differences in people, plus the six realms, making sixty-one. Perhaps it can be understood this way. The main points are roughly like this. If differentiated according to the mind, with different forms and types, and different locations, it is difficult to limit the calculation. Therefore, the Bodhisattva-bhumi Sutra says that depending on the body one relies on, there are immeasurable kinds. The lands of the ten directions are different, with immeasurable kinds, such as the Saha world, which is called 'worlds immeasurable'. The dharmas of the three natures of good, evil, and neutral, each separately has no limit, which is called 'Dharma Realm immeasurable'. The realm of taming, as stated in the Bodhisattva-bhumi Sutra, has fifty-five kinds from one to ten, and is also boundless in a broad sense. The expedient of taming, as stated in the Bodhisattva-bhumi Sutra in the chapter on accomplishment, has twenty-seven kinds of expedients, each with nine grades of distinction, making immeasurable kinds (these two sections end). Next, explain the meaning of the order of the five kinds. As stated in the Bodhisattva-bhumi Sutra, Bodhisattvas use expedients to teach sentient beings, so first they speak of 'sentient beings immeasurable'. The places where the sentient beings being taught reside can be understood, so next they speak of the second immeasurable. What dharma is used to teach? So next they speak of the third immeasurable. Relying on
何心化。是故次說第四無量。化住何法。是故次說第五無量(此三門竟)。
次對十盡共相收攝。十盡之義如地經說。一眾生界盡。二世界盡。三虛空盡。四法界盡。五佛出世界盡。六涅槃界盡。七如來智界盡。八心緣界盡。九佛境界智入界盡。十世間轉法轉智轉界盡。此十皆悉該攝窮極。故名為盡。眾生無量攝眾生盡。世界無量攝世界盡虛空界盡。法界無量攝法界盡。調伏無量攝心緣界盡。調伏方便攝佛出世界涅槃界如來智界佛境界智入界盡。五種無量共攝第十世轉法轉智轉界盡。以彼總收(此四門竟)。
次對地經二十種無量共相收攝。何者二十。如彼經說。一無量眾生界。二佛無量化業。三無量世界。四佛無量凈土。五無量法界。六佛無量智。七無量劫。八佛無量通達三世界事。九無量隨信化。十無量根。十一無量隨根說。十二無量心行。十三佛無量心行。十四佛無量說對治。十五無量聲聞乘法。十六佛無量說聲聞乘。十七無量辟支佛乘法。十八佛無量知辟支佛乘。十九無量大乘法。二十佛無量種說大乘。此二十中初二一對是眾生無量。次二一對是世界無量。次四兩對是法界無量。次六三對是調伏無量。后六三對是其調伏方便無量。五無量義辨之粗爾。
五德舉罪義
五德舉罪如律中
【現代漢語翻譯】 何者是心所化現的？因此接下來闡述第四種無量。心所化現安住於何種法？因此接下來闡述第五種無量（以上是三個門）。 接下來針對十盡進行共同收攝。十盡的意義如《地經》所說：一、眾生界盡（一切眾生的範圍的終結）。二、世界盡（所有世界的終結）。三、虛空盡（無限空間的終結）。四、法界盡（一切法的範圍的終結）。五、佛出世界盡（佛陀出現的世界的終結）。六、涅槃界盡（涅槃境界的終結）。七、如來智界盡（如來智慧的範圍的終結）。八、心緣界盡（心所攀緣的範圍的終結）。九、佛境界智入界盡（佛陀境界智慧所進入的範圍的終結）。十、世間轉法轉智轉界盡（世間流轉的法、智慧和範圍的終結）。這十種都完全包含和窮盡，所以稱為『盡』。眾生無量（無量眾生）收攝眾生盡。世界無量（無量世界）收攝世界盡和虛空界盡。法界無量（無量法界）收攝法界盡。調伏無量（無量調伏）收攝心緣界盡。調伏方便（調伏的方便）收攝佛出世界盡、涅槃界盡、如來智界盡、佛境界智入界盡。五種無量共同收攝第十種世轉法轉智轉界盡，因為它們總括了所有（以上是四個門）。 接下來針對《地經》中的二十種無量進行共同收攝。哪二十種？如該經所說：一、無量眾生界（無量眾生的範圍）。二、佛無量化業（佛陀無量的教化事業）。三、無量世界（無量世界）。四、佛無量凈土（佛陀無量的清凈國土）。五、無量法界（無量法的範圍）。六、佛無量智（佛陀無量的智慧）。七、無量劫（無量的時間）。八、佛無量通達三世界事（佛陀無量通達三界之事）。九、無量隨信化（無量隨順眾生信仰的教化）。十、無量根（無量根器）。十一、無量隨根說（無量隨順根器而說法）。十二、無量心行（無量的心念行為）。十三、佛無量心行（佛陀無量的心念行為）。十四、佛無量說對治（佛陀無量宣說對治法門）。十五、無量聲聞乘法（無量聲聞乘的法）。十六、佛無量說聲聞乘（佛陀無量宣說聲聞乘）。十七、無量辟支佛乘法（無量辟支佛乘的法）。十八、佛無量知辟支佛乘（佛陀無量了知辟支佛乘）。十九、無量大乘法（無量大乘的法）。二十、佛無量種說大乘（佛陀無量種類宣說大乘）。這二十種中，初二一對是眾生無量（無量眾生）。次二一對是世界無量（無量世界）。次四兩對是法界無量（無量法界）。次六三對是調伏無量（無量調伏）。后六三對是調伏方便無量（調伏的方便）。五種無量的意義辨析大致如此。 五德舉罪的意義 五德舉罪如律中所說
【English Translation】 What is transformed by the mind? Therefore, the fourth immeasurable is discussed next. Upon what Dharma does the transformation abide? Therefore, the fifth immeasurable is discussed next (these are the three doors). Next, a collective inclusion is made regarding the Ten Exhaustions. The meaning of the Ten Exhaustions is as described in the Earth Store Sutra: 1. Exhaustion of the sentient beings realm (the end of the scope of all sentient beings). 2. Exhaustion of the world realm (the end of all worlds). 3. Exhaustion of space (the end of infinite space). 4. Exhaustion of the Dharma realm (the end of the scope of all Dharmas). 5. Exhaustion of the realm of Buddhas appearing in the world (the end of the world where Buddhas appear). 6. Exhaustion of the Nirvana realm (the end of the state of Nirvana). 7. Exhaustion of the Tathagata's wisdom realm (the end of the scope of the Tathagata's wisdom). 8. Exhaustion of the realm of mental objects (the end of the scope of what the mind clings to). 9. Exhaustion of the realm of the Buddha's wisdom entering the realm (the end of the scope that the Buddha's wisdom enters). 10. Exhaustion of the realm of the world's turning of Dharma, wisdom, and realms (the end of the Dharma, wisdom, and realms that transmigrate in the world). These ten completely encompass and exhaust everything, hence they are called 'Exhaustions'. The Immeasurable Sentient Beings (immeasurable sentient beings) encompasses the Exhaustion of Sentient Beings. The Immeasurable Worlds (immeasurable worlds) encompasses the Exhaustion of Worlds and the Exhaustion of Space. The Immeasurable Dharma Realm (immeasurable Dharma realm) encompasses the Exhaustion of the Dharma Realm. The Immeasurable Subduing (immeasurable subduing) encompasses the Exhaustion of the Realm of Mental Objects. The Expedient Means of Subduing (expedient means of subduing) encompasses the Exhaustion of the Realm of Buddhas Appearing in the World, the Exhaustion of the Nirvana Realm, the Exhaustion of the Tathagata's Wisdom Realm, and the Exhaustion of the Realm of the Buddha's Wisdom Entering the Realm. The five immeasurables collectively encompass the tenth, the Exhaustion of the World's Turning of Dharma, Wisdom, and Realms, because they encompass all (these are the four doors). Next, a collective inclusion is made regarding the twenty immeasurables in the Earth Store Sutra. Which twenty? As the sutra says: 1. Immeasurable realm of sentient beings (immeasurable scope of sentient beings). 2. The Buddha's immeasurable activities of transformation (the Buddha's immeasurable activities of teaching). 3. Immeasurable worlds (immeasurable worlds). 4. The Buddha's immeasurable pure lands (the Buddha's immeasurable pure lands). 5. Immeasurable Dharma realm (immeasurable scope of Dharma). 6. The Buddha's immeasurable wisdom (the Buddha's immeasurable wisdom). 7. Immeasurable kalpas (immeasurable time). 8. The Buddha's immeasurable understanding of the affairs of the three worlds (the Buddha's immeasurable understanding of the affairs of the three realms). 9. Immeasurable transformation according to faith (immeasurable teaching according to the faith of sentient beings). 10. Immeasurable faculties (immeasurable capacities). 11. Immeasurable teaching according to faculties (immeasurable teaching according to capacities). 12. Immeasurable mental activities (immeasurable mental activities). 13. The Buddha's immeasurable mental activities (the Buddha's immeasurable mental activities). 14. The Buddha's immeasurable teaching of antidotes (the Buddha's immeasurable teaching of antidotes). 15. Immeasurable Dharma of the Sravaka Vehicle (immeasurable Dharma of the Sravaka Vehicle). 16. The Buddha's immeasurable teaching of the Sravaka Vehicle (the Buddha's immeasurable teaching of the Sravaka Vehicle). 17. Immeasurable Dharma of the Pratyekabuddha Vehicle (immeasurable Dharma of the Pratyekabuddha Vehicle). 18. The Buddha's immeasurable knowledge of the Pratyekabuddha Vehicle (the Buddha's immeasurable knowledge of the Pratyekabuddha Vehicle). 19. Immeasurable Dharma of the Mahayana Vehicle (immeasurable Dharma of the Mahayana Vehicle). 20. The Buddha's immeasurable kinds of teaching of the Mahayana Vehicle (the Buddha's immeasurable kinds of teaching of the Mahayana Vehicle). Among these twenty, the first two pairs are the Immeasurable Sentient Beings (immeasurable sentient beings). The next two pairs are the Immeasurable Worlds (immeasurable worlds). The next four pairs are the Immeasurable Dharma Realm (immeasurable Dharma realm). The next six triplets are the Immeasurable Subduing (immeasurable subduing). The last six triplets are the Immeasurable Expedient Means of Subduing (expedient means of subduing). The meaning of the five immeasurables is analyzed roughly in this way. The meaning of accusing based on the five virtues Accusing based on the five virtues is as described in the Vinaya
說。地持論中亦具明之。五名是何。一者慈心不以瞋恚。謂見他人有所毀犯以慈愍心舉罪令識。不以瞋恚故揚其過。二者柔軟不以粗獷。謂舉罪時軟言求聽。然後舉之不得粗獷令其瞋忿。三者利益不以損減。謂舉罪時屏處私語令其覺。令舍過住善終不彰揚使致衰惱。四者真實不以虛妄。謂舉罪時要具三根。見聞疑等。然後舉罪終不虛妄。五者知時不以非時。謂舉罪時先觀自己。有其勢力多善伴黨堪任治罰則宜舉之。無時便止。又觀前人。若無勢力惡黨相用是時宜舉。有時便止。如是一切名為以時不以非時。此五是其舉罪行德。故名五德。五德如是。
五種教誡義
五種教誡出地持論。教謂教示。誡謂誡約。教誡不同。一門說五。五名是何。一者名制。制斷惡法。二者名聽。聽修善法。此二是本。后三隨之。三者名舉。於前制聽有缺減者如法舉之。此言舉者是其彰舉。標過令識。不同賓舉。四名折伏。於前制聽數數毀犯折伏與念令其改悔。五名歡喜。於前制聽有實德者稱揚贊說令其歡喜。五種教誡略之云爾。
六波羅蜜義十門分別(一翻名解釋 二論體 三開合辨相 四通就諸行同相分別 五別就諸行異相分別 六修之所為辨論是非 七六度相攝 八資導為因 九就位分異並辨優劣不同 十因起次第
【現代漢語翻譯】 說。《地持論》（Bodhisattvabhumi Sutra）中也詳細說明了這一點。這五種名稱是什麼呢？一是慈心不以瞋恚（cherishing-kindness without anger）。意思是說，看到他人有所毀犯，以慈悲憐憫之心指出其罪過，使其認識到錯誤，而不是因為嗔恚而宣揚其過失。二是柔軟不以粗獷（gentleness without harshness）。意思是說，指出罪過時，用柔和的言語請求對方聽取，然後再指出，不能粗暴強硬，使其嗔怒憤恨。三是利益不以損減（benefit without harm）。意思是說，指出罪過時，在隱蔽的地方私下告知，使其覺悟，從而捨棄過錯，安住于善行，始終不公開宣揚，使其遭受衰敗惱害。四是真實不以虛妄（truthfulness without falsehood）。意思是說，指出罪過時，必須具備三種根據，即見、聞、疑等，然後才能指出罪過，始終不虛假妄言。五是知時不以非時（knowing the right time without wrong time）。意思是說，指出罪過時，先觀察自己，是否有勢力，是否有眾多善良的同伴，是否能夠勝任治理和懲罰，如果具備這些條件，就適宜指出罪過；如果沒有這些條件，就應該停止。還要觀察對方，如果對方沒有勢力，有惡劣的同黨互相利用，這時就適宜指出罪過；如果沒有這些條件，就應該停止。像這樣一切都叫做以適當時機而不以不適當時機。這五種是指出罪過時的行爲準則，所以叫做五德。五德就是這樣。
五種教誡義
五種教誡出自《地持論》（Bodhisattvabhumi Sutra）。教，是教示；誡，是誡約。教和誡有所不同，一門說了五種。這五種名稱是什麼呢？一是名制（name of restriction），制止惡法。二是名聽（name of listening），聽受修習善法。這兩種是根本，後面的三種隨之而來。三是名舉（name of accusation），對於前面制止和聽受有所缺失減少的，如法地指出。這裡說的『舉』，是彰顯其過失，標明過錯使其認識到，不同於賓舉。四是名折伏（name of subduing），對於前面制止和聽受屢次毀犯的，折伏並給予警示，使其改過懺悔。五是名歡喜（name of rejoicing），對於前面制止和聽受有真實功德的，稱揚讚歎，使其歡喜。五種教誡簡略地說就是這樣。
六波羅蜜義十門分別（六波羅蜜：Six Perfections）（一翻名解釋，二論體，三開合辨相，四通就諸行同相分別，五別就諸行異相分別，六修之所為辨論是非，七六度相攝，八資導為因，九就位分異並辨優劣不同，十因起次第）
【English Translation】 It is also clearly explained in the Bodhisattvabhumi Sutra. What are these five names? First, 'cherishing-kindness without anger'. This means that when seeing others committing offenses, one should point out their faults with a compassionate mind, making them aware of their mistakes, rather than publicizing their faults out of anger. Second, 'gentleness without harshness'. This means that when pointing out faults, one should use gentle words to request the other person to listen, and then point them out, without being rude or harsh, causing them to become angry and resentful. Third, 'benefit without harm'. This means that when pointing out faults, one should inform them privately in a secluded place, so that they can awaken, thereby abandoning their faults and abiding in good deeds, and never publicizing them, causing them to suffer decline and distress. Fourth, 'truthfulness without falsehood'. This means that when pointing out faults, one must have three bases, namely seeing, hearing, and suspicion, and then point out the faults, never speaking falsely or deceitfully. Fifth, 'knowing the right time without wrong time'. This means that when pointing out faults, one should first observe oneself, whether one has the power, whether one has many good companions, and whether one is capable of governing and punishing. If one has these conditions, it is appropriate to point out the faults; if one does not have these conditions, one should stop. One should also observe the other person, if the other person has no power and has evil companions who support each other, then it is appropriate to point out the faults; if one does not have these conditions, one should stop. All of this is called using the appropriate time and not using the inappropriate time. These five are the behavioral guidelines for pointing out faults, so they are called the Five Virtues. The Five Virtues are like this.
The Meaning of the Five Teachings and Admonishments
The Five Teachings and Admonishments come from the Bodhisattvabhumi Sutra. 'Teaching' means instruction; 'admonishment' means warning. Teaching and admonishment are different, and one section speaks of five. What are these five names? First, 'name of restriction', which restricts evil dharmas. Second, 'name of listening', which listens to and cultivates good dharmas. These two are fundamental, and the following three follow them. Third, 'name of accusation', which points out those who are deficient in the previous restriction and listening, in accordance with the Dharma. The 'accusation' here means to reveal their faults, marking the errors so that they recognize them, which is different from inviting guests. Fourth, 'name of subduing', which subdues and warns those who repeatedly violate the previous restriction and listening, so that they repent and reform. Fifth, 'name of rejoicing', which praises and extols those who have real merits in the previous restriction and listening, so that they rejoice. The Five Teachings and Admonishments are briefly described in this way.
Ten Aspects of the Meaning of the Six Paramitas (Six Perfections): (1. Explanation of the name; 2. Treatise body; 3. Analysis of opening and closing; 4. Common analysis of the similarities of all practices; 5. Separate analysis of the differences of all practices; 6. Discussion of the purpose of cultivation and debate on right and wrong; 7. Mutual inclusion of the six perfections; 8. Guidance as the cause; 9. Differentiation by position and distinction of superiority and inferiority; 10. Order of arising of causes)
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第一釋名。六波羅蜜者。謂檀波羅蜜乃至般若波羅蜜。初言檀者。是外國語。此名佈施。以己財事分佈與他。名之為布。輟己惠人。目之為施。言尸羅者。此方正翻名曰清涼。三業炎非焚燒行人。事等如熱。戒能防息。故號清涼。復言戒者。隨義傍翻以能防焚故複稱戒。言羼提者。此名忍辱。他人加毀名之為辱。于辱能安目之為忍。毗離耶者。此名精進。練心於法故說為精。精心務達故稱為進。言禪那者。此名思惟修。亦名功德叢林。上界靜法審觀方成名思惟修。能生諸德故復說為功德叢林。言般若者。此方名慧。於法觀達故稱為慧。此六何故名波羅蜜。波羅蜜者是外國語。此翻名度亦名到彼岸。所言度者如地持說。度有三種。一者時度。此之六度行依從種性上度三僧祇方始成滿。故彼優婆塞經說言。前二僧祇所行檀等非波羅蜜。第三僧祇所修行者是波羅蜜。彼亦就其時度為言。二者果度。此六能得大菩提果。三者自性清凈度。修此六種能捨有相到法實性。具斯三義故名為度。到彼岸者波羅者岸蜜者是到。釋有兩義。第一能捨生死此岸到于究竟涅槃彼岸。與前度中果度相似。第二能捨生死涅槃有相此岸到于平等無相彼岸。與前度中自性清凈度其義相似。具斯兩義名到彼岸。
第二門中辨其體性。于中
【現代漢語翻譯】 現代漢語譯本 第一釋名。六波羅蜜（Six Pāramitās，六種到達彼岸的方法）是指檀波羅蜜（Dāna Pāramitā，佈施波羅蜜）乃至般若波羅蜜（Prajñā Pāramitā，智慧波羅蜜）。最初的『檀』字是外國語，這裡的意思是佈施，把自己擁有的財物和事情分發給他人，叫做『布』；捨棄自己的東西恩惠於人，稱之為『施』。『尸羅』（Śīla）這個詞，在這裡翻譯成『清涼』，指的是身、口、意三業的火焰焚燒修行之人，就像酷熱一樣，戒律能夠防止和熄滅這些，所以稱為『清涼』。又說『戒』，是根據意義的旁譯，因為它能防止焚燒，所以又稱為『戒』。『羼提』（Kṣānti）這個詞，這裡的意思是忍辱，他人施加的侮辱叫做『辱』，對於侮辱能夠安忍，稱之為『忍』。『毗離耶』（Vīrya）這個詞，這裡的意思是精進，用心磨練佛法所以說是『精』，精心致力於通達佛法，所以稱為『進』。『禪那』（Dhyāna）這個詞，這裡的意思是思惟修，也叫做功德叢林，在上界寂靜的佛法中審慎觀察才能成就，叫做思惟修，能夠產生各種功德，所以又稱為功德叢林。『般若』（Prajñā）這個詞，在這裡的意思是智慧，對於佛法能夠觀照通達，所以稱為『慧』。這六種為什麼叫做波羅蜜？波羅蜜是外國語，這裡翻譯成『度』，也翻譯成『到彼岸』。所說的『度』，就像《地持經》里所說，度有三種：第一種是時度，這六度的修行要依靠從種性開始，經過三大阿僧祇劫才能圓滿成就，所以《優婆塞戒經》里說，前兩個阿僧祇劫所修行的佈施等不是波羅蜜，第三個阿僧祇劫所修行的才是波羅蜜，那裡也是就時間上的度來說的。第二種是果度，這六種能夠得到大菩提果。第三種是自性清凈度，修習這六種能夠捨棄有相，到達佛法實性。具備這三種意義，所以叫做『度』。『到彼岸』，『波羅』是岸，『蜜』是到。解釋有兩種意義：第一種是能夠捨棄生死的此岸，到達究竟涅槃的彼岸，與前面『度』中的果度相似。第二種是能夠捨棄生死涅槃的有相此岸，到達平等無相的彼岸，與前面『度』中的自性清凈度意義相似。具備這兩種意義，叫做『到彼岸』。 第二門中辨別它的體性。其中
【English Translation】 English version First, Explanation of Names. The Six Pāramitās (Six Perfections) refer to Dāna Pāramitā (Perfection of Giving) up to Prajñā Pāramitā (Perfection of Wisdom). The initial word 'Dāna' is a foreign term, meaning giving here. Distributing one's own wealth and affairs to others is called 'giving'; relinquishing one's own possessions to benefit others is termed 'bestowing'. The term 'Śīla' is translated here as 'coolness', referring to the flames of the three karmas (body, speech, and mind) that burn practitioners, akin to intense heat. Precepts can prevent and extinguish these, hence the name 'coolness'. Furthermore, 'precept' is a collateral translation based on its meaning, as it can prevent burning, thus also called 'precept'. The term 'Kṣānti' means forbearance. Insults inflicted by others are called 'insults'; being able to endure insults is termed 'forbearance'. The term 'Vīrya' means diligence. Refining the mind in the Dharma is called 'diligence'; diligently striving to understand the Dharma is termed 'advancement'. The term 'Dhyāna' means meditative concentration, also known as a forest of merit. Careful observation in the serene Dharma of the upper realms is required for accomplishment, hence it is called meditative concentration. It can generate various merits, thus also called a forest of merit. The term 'Prajñā' means wisdom. Being able to contemplate and understand the Dharma is called 'wisdom'. Why are these six called Pāramitās? Pāramitā is a foreign term, translated here as 'crossing over' or 'reaching the other shore'. The 'crossing over' is as described in the Bodhisattvabhumi, where there are three types of crossing over: first, crossing over in time, where the practice of these six perfections relies on one's nature and requires three great asaṃkhyeya kalpas (incalculable eons) to fully accomplish. Therefore, the Upāsaka Sūtra states that the giving and so on practiced in the first two asaṃkhyeya kalpas are not Pāramitās; only the practice in the third asaṃkhyeya kalpa is a Pāramitā. That refers to crossing over in terms of time. Second, crossing over in result, where these six can attain the great Bodhi fruit. Third, crossing over in self-nature purity, where practicing these six can relinquish conditioned appearances and reach the true nature of the Dharma. Possessing these three meanings is why it is called 'crossing over'. 'Reaching the other shore': 'Pāra' is the shore, 'mita' is reaching. There are two meanings in the explanation: first, being able to relinquish the shore of birth and death and reach the other shore of ultimate Nirvana, similar to the crossing over in result mentioned earlier. Second, being able to relinquish the conditioned shore of birth and death and Nirvana and reach the other shore of equality and non-appearance, similar in meaning to the crossing over in self-nature purity mentioned earlier. Possessing these two meanings is called 'reaching the other shore'. In the second section, we distinguish its nature. Among them
約就色心等法以論其性。隨義進退略有五種。一就根本。六度皆以心法為體。離心之外更無行德。二據攝修方便為論。六度皆以色心為體。如佈施中。身口舍財是其色性。思愿舍財是心自性。第二戒中身口離過是其色性。內心清凈是心自性。忍中身口意不罵不報是色自性。內心安忍是心自性。就精進中身口造修是其色性。內心策勤是心自性。就禪定中身口安靜是其色性。內心不亂是心自性。就般若中身口求法是其色性。內心照明是心自性。第三約境以論行體。前之四種隨事造修該通色心。后二是其證法之行。局唯在心。住境見法唯心能故。第四就其行相以分。前三是其化眾生力。化藉三業該通色心。后三是其護煩惱力。局唯在心。伏惑斷結唯心能故。此之二力后當更辨。第五就其業性分別。佈施持戒三業自性該通色心。施中思愿是其意業。身口舍財是身口業。戒中心凈是其意業。身口清凈是身口業。故此二種該通色心。后四心法意業自性。局唯在心。體性如是。
第三門中開合辨相。開合不定。約之唯一。統攝諸行唯一助道。或分為二。二有兩門。一約行分二。謂自利利他之道。如彼相續解脫經說。前三是其化眾生力。化力即是利他行也。后三是其護煩惱力。護惱即是自利行也。化眾生中先以佈施攝取眾生。次
以持戒不惱不怖。后以忍辱于彼惱害逼迫恐怖堪忍攝取。護煩惱中先以精進粗伏煩惱修習善法。不為煩惱之所傾動。次以禪定正伏煩惱。令其不起。后以智慧永斷煩惱。二就德分二。德有二種。一是福德。二是智慧。辨此二種經論不同。乃有四別。第一依彼優婆塞經施戒精進判為福分。以彼事中方便所作故說為福。忍禪般若判為慧分。般若正是慧之正體。慧心安法說之為忍。如五忍等。蓋乃是其法思惟解忍。不取安苦他不益忍。專心住理不動名定。非是事中住心之定。以此忍定同即慧故說為慧分斥取小分非盡言耳。第二依彼相續解脫及地持論前三是福。般若是智精進與禪亦福亦智。依精進故修施戒忍四無量等名為福分。起聞思修陰巧便等名為智分。又依禪定修四無量名為福分。修陰界入巧便觀名為智分。然此就其功能以分判為福智。論其體性性是福德。第三就彼大品等經前五為福。非慧性故般若是智。是慧性故。四依涅槃經前五及與事中般若同爲福分。理觀般若說為智分。故彼經言。福莊嚴者。謂檀波羅蜜乃至般若。非般若波羅蜜。慧莊嚴者。是般若波羅蜜。依彼經中六度之行各有二種。一者隨事修行不到實性。非是自性清凈度故非波羅蜜。二依理修行到法實性。是其自性清凈度故是波羅蜜。前五莫問依事依理。同名
為福。就般若中隨事修者。不見實性亦判為福。依理成者。見實性故說為智分。或分為三。所謂三學。前四戒學。次一定學。后一慧學。故地持云。眾具自性眷屬無盡是名戒學。禪為定學。般若慧學。言眾具者。是其佈施。施為戒因。故曰眾具。言自性者。是其戒度。戒度正是戒學自體。故言自性。言眷屬者。忍波羅蜜。堪忍諸緣助成戒行。故云眷屬。言無盡者。以精進故持戒不息。故曰無盡。精進通策。以何義故偏說為戒。釋有三義。一三學中戒學在初。就初以言。故攝戒中。二戒學中備具三聚攝行寬廣難可成立。必須精進佐助方成。故攝戒中。三者戒學隨事修行。難成易敗。必須精進佐助方立。故攝戒中。或分為四。如彼相續解脫經說。前三戒學。禪為定學。般若慧學。精進通策別為一門。故有四種。或說為五。謂哀愍愛語勇猛惠施說深法義。如地持說。哀愍攝禪哀愍是悲。悲亦是禪。故攝禪定。愛語攝戒及與智慧。良以愛語離口四過戒分所收。是故攝戒。依慧起說。是故攝慧。勇猛攝於忍進及慧。由勇猛故苦緣不動。故攝忍辱。由勇猛故策修善法。故攝精進。由勇猛故能入深義。故攝般若。惠施攝檀。說深法義攝禪。攝慧依禪起說。是故攝禪依智起說。是故攝慧。或分為六。所謂檀等六波羅蜜。或復說十。謂十
【現代漢語翻譯】 現代漢語譯本 為福。就般若（prajna，智慧）中隨事修習的人來說，因為沒有見到實性，也判為福德。依道理成就的人，因為見到實性，所以說是智慧的部分。或者分為三類，就是所謂的三學。前面四項是戒學，其次是定學，最後一項是慧學。所以《地持論》說，『眾具、自性、眷屬、無盡』，這叫做戒學。禪定為定學，般若為慧學。說到『眾具』，是指佈施，佈施是戒的因緣，所以說『眾具』。說到『自性』，是指戒度（sila-paramita，持戒波羅蜜），戒度正是戒學本身的體性，所以說『自性』。說到『眷屬』，是指忍波羅蜜（ksanti-paramita，忍辱波羅蜜），能夠忍受各種因緣，幫助成就戒行，所以說『眷屬』。說到『無盡』，是因為精進的緣故，持戒不停止，所以說『無盡』。精進普遍策勵，因為什麼緣故偏偏說是戒呢？解釋有三種意義：一是三學中戒學在最初，就最初來說，所以在戒中攝取。二是戒學中具備三聚（samvara-skandha，戒蘊），攝取行為寬廣難以成立，必須精進佐助才能成就，所以在戒中攝取。三是戒學隨事修行，難以成就容易失敗，必須精進佐助才能成立，所以在戒中攝取。或者分為四類，如《相續解脫經》所說，前面三項是戒學，禪定為定學，般若為慧學，精進普遍策勵，另外作為一門，所以有四種。或者說為五類，就是哀愍、愛語、勇猛、惠施、說深法義，如《地持論》所說。哀愍攝取禪定，哀愍是悲，悲也是禪，所以攝取禪定。愛語攝取戒和智慧，因為愛語遠離口四過，是戒的分內所收，所以攝取戒。依慧而起，所以攝取慧。勇猛攝取忍辱、精進和智慧，因為勇猛的緣故，苦緣不能動搖，所以攝取忍辱。因為勇猛的緣故，策勵修習善法，所以攝取精進。因為勇猛的緣故，能夠進入深奧的意義，所以攝取般若。惠施攝取佈施（dana），說深法義攝取禪定，攝取智慧，依禪定而起，所以攝取禪定，依智慧而起，所以攝取智慧。或者分為六類，就是所謂佈施等六波羅蜜（sad-paramita）。或者又說十類，就是十……
【English Translation】 English version To create merit. For those who cultivate according to circumstances within prajna (wisdom), it is judged as merit even if they do not see the true nature. For those who achieve based on principle, it is said to be a part of wisdom because they see the true nature. Or it can be divided into three, which are the so-called three learnings. The first four are sila-skandha (discipline learning), the next is samadhi-skandha (concentration learning), and the last is prajna-skandha (wisdom learning). Therefore, the Bodhisattvabhumi Sutra says, 'Complete equipment, self-nature, retinue, and inexhaustible' are called discipline learning. Dhyana (meditation) is concentration learning, and prajna is wisdom learning. 'Complete equipment' refers to giving, as giving is the cause of discipline, hence 'complete equipment.' 'Self-nature' refers to sila-paramita (perfection of discipline), which is the very essence of discipline learning, hence 'self-nature.' 'Retinue' refers to ksanti-paramita (perfection of patience), which can endure all conditions and help accomplish disciplined conduct, hence 'retinue.' 'Inexhaustible' means that because of diligence, upholding discipline does not cease, hence 'inexhaustible.' Diligence universally encourages, but why is it specifically mentioned in relation to discipline? There are three reasons: first, among the three learnings, discipline learning comes first, so it is spoken of in terms of the beginning, hence it is included in discipline. Second, discipline learning is equipped with the three samvara-skandha (aggregates of morality), and encompassing conduct is broad and difficult to establish, requiring the assistance of diligence to be accomplished, hence it is included in discipline. Third, discipline learning is cultivated according to circumstances, difficult to achieve and easy to fail, requiring the assistance of diligence to be established, hence it is included in discipline. Or it can be divided into four, as the Samdhinirmocana Sutra says, the first three are discipline learning, dhyana is concentration learning, prajna is wisdom learning, and diligence universally encourages, separately forming a category, hence there are four types. Or it can be said to be five types, namely, compassion, loving speech, courage, generous giving, and expounding profound Dharma, as the Bodhisattvabhumi Sutra says. Compassion encompasses dhyana, as compassion is sorrow, and sorrow is also dhyana, hence it encompasses dhyana. Loving speech encompasses discipline and wisdom, because loving speech avoids the four verbal transgressions and is included in the scope of discipline, hence it encompasses discipline. Based on the arising of wisdom, hence it encompasses wisdom. Courage encompasses patience, diligence, and wisdom, because of courage, suffering conditions cannot shake, hence it encompasses patience. Because of courage, one encourages the cultivation of good dharmas, hence it encompasses diligence. Because of courage, one can enter profound meanings, hence it encompasses prajna. Generous giving encompasses dana (giving), and expounding profound Dharma encompasses dhyana, encompassing wisdom, based on the arising of dhyana, hence it encompasses dhyana, based on the arising of wisdom, hence it encompasses wisdom. Or it can be divided into six, which are the so-called six paramitas (perfections) such as dana. Or it can be said to be ten, which are the ten...
波羅蜜。就前六中開出方便願力智等四波羅蜜。故合有十。是故經中說后四種為前六伴。然經論中說伴不同。若依相續解脫經中別說其伴。彼說方便別伴前三。愿伴精進。力伴禪定。智伴般若。何故方便偏伴前三。以前三種化眾生力化物須巧。故為方便別伴前三。何故以愿別伴精進。精進勝求須愿佐助。故偏伴之。伴有二種。一者前伴。如彼經說。以現在世多煩惱故。不能精進勤修善法。愿未來世煩惱微薄勤修善法。故為前伴。二者后伴。依精進故能起願心。上上勝求故為后伴。何故以力別伴禪定。定多力用。故力伴之。伴有二種。一者前伴。如彼經說。近善知識聽聞正法。內正思惟。轉劣悕望得勝悕望。名之為力以是力故能修禪定。故為前伴。二者后伴。依禪定故起神通力。故為后伴。又復禪定發生如來十力種性。名之為力。此力亦是禪定后伴。何故以智別伴般若。知見性同相伴義親。故偏伴之。伴有二種。一者前伴。由世諦智開引出生第一義慧。故為前伴。二者后伴。依真諦智起世智用。故為后伴。若依地經及地持論通伴前六。彼說巧智以為方便。以方便故能修施等無量善法。求增進智名之為愿。以是愿故令其施等上上勝進。堅固之智不為魔動。名之為力。以是力故令彼施等不可破壞。於法開覺。名之為智。以是
智故於施等法差別。示現攝化眾生。故后四種通伴前六。或復分為八萬四千諸度法門。如賢劫經說。彼說。如來三十二相八十種好十力無畏一切功德令有三百五十種門。一一門中皆以六度行修為因。便有二千一百度門。用此對四大及六衰十種之患便有二萬一千度門。言四大者。地水火風自身之患。言六衰者。謂外色聲香味觸法六塵之患。此六大賊衰耗善法。故名為衰。以此二萬一千度門化四眾生。故有八萬四千度門。四眾生者。一是多嗔。二是多貪。三是多癡。四是三毒等分。此等廣略各隨一宜。今據一門且論六種。
第四門中通就諸行同相分別。諸行相似說名同相。廣略不定。于中增數次第辨之。或說為二。二有兩門。一有作無作相對分二。檀等諸行方便修成名為有作。無始法性顯成今德名為無作。是義云何。真識之心體是一切功德法性。本為妄陰名為佛性。不名行德。后息妄想彼心顯了。說為檀等。故曰無作。又經中說。真如法中離一切著。名之為檀。無一切惡即名為戒。無有瞋惱即名為忍。無有懈隋名為精進。遠離動亂說為禪定。永無闇障即名般若。此等一體隨義以分此義。昔隱今時始顯說為無作六波羅蜜。此波羅蜜諸聖同體無有差別。以真如法無別體故。二世間出世間相對分二。隨事修行名為世間。合
【現代漢語翻譯】 現代漢語譯本： 智慧的緣故，對於佈施等法的差別，示現攝受和教化眾生。所以後面的四種（度）可以通用於前面的六種（度）。或者又可以分為八萬四千種不同的度脫法門，如《賢劫經》所說。該經中說，如來的三十二相、八十種好、十力、無畏等一切功德，可以分為三百五十種門。每一個門中都以六度（佈施、持戒、忍辱、精進、禪定、般若）的修行為因，便有二千一百種度門。用這些來對治四大（地、水、火、風）和六衰（色、聲、香、味、觸、法）十種患難，便有二萬一千種度門。所說的四大，是指地、水、火、風自身之患。所說的六衰，是指外在的色、聲、香、味、觸、法六塵之患。這六大賊會衰減損耗善法，所以名為衰。用這二萬一千種度門來教化四種眾生，所以有八萬四千種度門。四種眾生是：一是多嗔恨的，二是多貪婪的，三是多愚癡的，四是三毒（貪、嗔、癡）等分的。這些（度門）或廣或略，各自隨順適宜。現在根據一個門來討論六種（度）。 第四門中，總的來說，就各種行（為）的相同之處進行分別。各種行為相似的，就叫做同相。廣略不定。其中增加數量，依次辨別。或者說為二，二有兩門。一是有作（有為）和無作（無為）相對來分二。佈施等各種行為，通過方便修習而成就的，叫做有作。無始以來的法性顯現而成就現在的功德，叫做無作。這是什麼意思呢？真識（真實認知）的心的本體，是一切功德的法性。本來是妄想的遮蔽，名為佛性，不名為行德。後來止息妄想，那個心顯現了，就說為佈施等，所以說無作。又經中說，真如法中，遠離一切執著，就叫做佈施（檀那，Dāna）。沒有一切惡行，就叫做持戒（尸羅，Śīla）。沒有嗔恨惱怒，就叫做忍辱（羼提，Kṣānti）。沒有懈怠懶惰，就叫做精進（毗梨耶，Vīrya）。遠離動亂，就說為禪定（禪那，Dhyāna）。永遠沒有黑暗遮蔽，就叫做般若（般若，Prajñā）。這些（六度）一體，隨順意義而分。這個意義，過去隱藏，現在開始顯現，就說為無作六波羅蜜（六波羅蜜，Ṣaṭpāramitā）。這波羅蜜，諸聖人同體，沒有差別。因為真如法沒有別的本體的緣故。二是世間和出世間相對來分二。隨順事物修行，叫做世間。
【English Translation】 English version: Because of wisdom, in regard to the differences in practices such as giving (Dāna), he manifests to gather and transform sentient beings. Therefore, the latter four (perfections) can be applied to the former six. Alternatively, they can be divided into eighty-four thousand different Dharma doors of deliverance, as stated in the Bhadrakalpika Sutra. That sutra says that the Tathāgata's thirty-two major marks, eighty minor marks, ten powers, fearlessness, and all other merits can be divided into three hundred and fifty categories. Within each category, the practice of the six perfections (giving, morality, patience, diligence, concentration, and wisdom) serves as the cause, resulting in two thousand one hundred perfection doors. Using these to counteract the four elements (earth, water, fire, wind) and the ten afflictions of the six senses (form, sound, smell, taste, touch, and dharma), there are twenty-one thousand perfection doors. The so-called four elements refer to the afflictions of earth, water, fire, and wind within oneself. The so-called six senses refer to the afflictions of the external six objects of sense (form, sound, smell, taste, touch, and dharma). These six great thieves diminish and deplete wholesome dharmas, hence they are called afflictions. Using these twenty-one thousand perfection doors to transform the four types of beings, there are eighty-four thousand perfection doors. The four types of beings are: first, those with much anger; second, those with much greed; third, those with much ignorance; and fourth, those with an equal distribution of the three poisons (greed, anger, and ignorance). These (doors) are either broad or concise, each according to what is appropriate. Now, based on one door, let us discuss the six (perfections). In the fourth category, generally speaking, we differentiate based on the similarities among various actions. Actions that are similar are called having the same characteristic. The scope can be broad or narrow. Among them, we increase the number and distinguish them in order. Or it can be said to be two, and the two have two aspects. One is divided into two relative to 'with action' (conditioned) and 'without action' (unconditioned). Practices such as giving, cultivated through skillful means, are called 'with action'. The manifestation of the inherent Dharma-nature from beginningless time, resulting in present merit, is called 'without action'. What does this mean? The essence of the mind of true knowledge (真識, zhen shi) is the Dharma-nature of all merits. Originally obscured by delusion, it is called Buddha-nature, but not called the merit of action. Later, when delusion ceases and that mind manifests, it is said to be giving, etc., hence it is called 'without action'. Moreover, the sutra says that in the realm of Suchness (真如, zhen ru), being free from all attachments is called giving (Dāna). Being without all evil deeds is called morality (Śīla). Being without anger and annoyance is called patience (Kṣānti). Being without laziness and sloth is called diligence (Vīrya). Being far from disturbance is said to be concentration (Dhyāna). Being forever without darkness and obscuration is called wisdom (Prajñā). These (six perfections) are one in essence, divided according to meaning. This meaning, hidden in the past, now begins to manifest, and is said to be the six perfections 'without action' (Ṣaṭpāramitā). These perfections are of the same essence for all sages, without difference, because the Dharma of Suchness has no separate essence. Second, it is divided into two relative to mundane and supramundane. Practicing in accordance with things is called mundane.
理而成名為出世。又復地前名為世間。地上名出。或說為三。如彼相續解脫經說。一是因相。所謂大悲。悲能起行故說為因。二者果相。謂攝眾生得未來報。三能作。大義施等諸行能得菩提。或說為四。四有三門。一攝修方便以分四種。如彼相續解脫經說。一大悲方便。能趣起施等。二思惟方便。起施等法。三常方便。于施等法無間修習。四頓方便。于施等法具足修習。二據修論四。如地持說。一決定修。于施等法堅心修學不為緣動。二專心修。于施等法專意修學不雜余相。三者常修。恒作不息。四無罪修。修時離過。三就能說四。如相續解脫及地持說。一者對治。能治六弊。二成菩提。具修施等法能得菩提。三能攝自他。修行施等能令自他離過恐怖得勝安樂。四得未來果。修行施等於未來世生善趣中受勝福報。或說為五。五有三門。一攝修方便。以論五種。如彼相續解脫經說。一者先當多修信解。如地持說。於八解處起凈信心。二起于聞慧。聞菩薩藏以為方便。三護菩提心。心為行本。是故須護。四近善知識。行依支成。是故須近。五精勤修學。無間善業。五中前四起修方便。后一心修施等善法。二離過說五。亦如相續解脫經說。一者無礙。修行施等能除六弊。二者無愿。修行施等不願名利。三者無過。于施等法遠
【現代漢語翻譯】 現代漢語譯本： 通過修行達到圓滿，就稱為出世。此外，將十地之前的階段稱為世間，十地之上稱為出世。或者說有三種（出世的含義）。如《相續解脫經》所說：一是因相，即大悲心。因為悲心能夠發起行動，所以說是因。二是果相，即攝受眾生，獲得未來的果報。三是能作，即通過廣大的義施等各種行為能夠獲得菩提。 或者說有四種（出世的含義）。這四種有三個方面。一是根據攝修方便來分為四種。如《相續解脫經》所說：一大悲方便，能夠趨向發起佈施等行為。二是思惟方便，發起佈施等法。三是常方便，對於佈施等法不間斷地修習。四是頓方便，對於佈施等法圓滿地修習。 二是根據修行來論述四種。如《地持經》所說：一是決定修，對於佈施等法堅定地修學，不被外緣所動搖。二是專心修，對於佈施等法專心致志地修學，不夾雜其他念頭。三是常修，恒常不斷地修行。四是無罪修，修行時遠離過失。 三是根據能說來論述四種。如《相續解脫經》及《地持經》所說：一是能對治，能夠對治六種弊端。二是成菩提，具足修習佈施等法能夠獲得菩提。三是能攝自他，修行佈施等能夠使自己和他人遠離過失和恐怖，獲得殊勝安樂。四是得未來果，修行佈施等在未來世能夠生於善趣之中，享受殊勝的福報。 或者說有五種（出世的含義）。這五種有三個方面。一是根據攝修方便來論述五種。如《相續解脫經》所說：一是首先應當多多修習信解。如《地持經》所說：對於八種解脫之處生起清凈的信心。二是生起聞慧，聽聞菩薩藏作為方便。三是守護菩提心，因為心是行為的根本，所以必須守護。四是親近善知識，行為依靠善知識才能成就，所以必須親近。五是精勤修學，不間斷地行持善業。這五種中，前四種是發起修行的方便，后一種是專心修習佈施等善法。 二是根據遠離過失來說五種。也如《相續解脫經》所說：一是無礙，修行佈施等能夠去除六種弊端。二是無愿，修行佈施等不希求名利。三是無過，對於佈施等法遠離...
【English Translation】 English version: Accomplishing and perfecting through practice is called 'transcendence of the world' (出世). Furthermore, the stages before the ten grounds (十地) are called 'the world' (世間), while the stages on the ten grounds and beyond are called 'transcendence' (出世). Or it can be said that there are three aspects (of transcendence). As the 'Continuous Liberation Sutra' (相續解脫經) says: First is the aspect of cause, which is great compassion (大悲). Because compassion can initiate action, it is said to be the cause. Second is the aspect of result, which is embracing sentient beings and obtaining future rewards. Third is the ability to act, which means that through vast acts of generosity (義施) and other practices, one can attain Bodhi (菩提). Or it can be said that there are four aspects (of transcendence). These four have three perspectives. First, they are divided into four types based on the methods of embracing and cultivating. As the 'Continuous Liberation Sutra' (相續解脫經) says: First is the skillful means of great compassion (大悲方便), which can lead to initiating acts of giving (佈施) and so on. Second is the skillful means of contemplation (思惟方便), initiating the Dharma (法) of giving and so on. Third is the constant skillful means (常方便), continuously practicing giving and so on without interruption. Fourth is the sudden skillful means (頓方便), fully practicing giving and so on. Second, the four aspects are discussed based on practice. As the 'Ground Holding Sutra' (地持經) says: First is determined practice (決定修), firmly studying and practicing giving and so on, without being moved by external conditions. Second is focused practice (專心修), wholeheartedly studying and practicing giving and so on, without mixing in other thoughts. Third is constant practice (常修), continuously acting without ceasing. Fourth is faultless practice (無罪修), avoiding faults during practice. Third, the four aspects are discussed based on what can be said. As the 'Continuous Liberation Sutra' (相續解脫經) and the 'Ground Holding Sutra' (地持經) say: First is the ability to counteract (對治), which can counteract the six faults. Second is the attainment of Bodhi (成菩提), fully practicing giving and so on can lead to the attainment of Bodhi. Third is the ability to embrace oneself and others (能攝自他), practicing giving and so on can enable oneself and others to be free from faults and fear, and to obtain supreme peace and happiness. Fourth is obtaining future results (得未來果), practicing giving and so on can lead to being born in good realms in future lives and enjoying supreme blessings. Or it can be said that there are five aspects (of transcendence). These five have three perspectives. First, the five aspects are discussed based on the methods of embracing and cultivating. As the 'Continuous Liberation Sutra' (相續解脫經) says: First, one should first cultivate faith and understanding extensively. As the 'Ground Holding Sutra' (地持經) says: Generate pure faith in the eight places of liberation. Second, generate wisdom from hearing (聞慧), listening to the Bodhisattva Pitaka (菩薩藏) as a skillful means. Third, protect the Bodhi mind (菩提心), because the mind is the root of action, so it must be protected. Fourth, be close to good spiritual friends (善知識), because actions rely on the support of good spiritual friends to be accomplished, so one must be close to them. Fifth, diligently study and practice (精勤修學), continuously performing good deeds. Among these five, the first four are skillful means for initiating practice, and the last one is wholeheartedly practicing giving and other good deeds. Second, the five aspects are discussed based on being free from faults. Also as the 'Continuous Liberation Sutra' (相續解脫經) says: First is being without obstruction (無礙), practicing giving and so on can remove the six faults. Second is being without desire (無愿), practicing giving and so on without seeking fame and profit. Third is being without fault (無過), being far from...
離雜染無方便過。四無妄想。不隨言說分別取著。五迴向菩提。不以施等求余果報。唯求佛智。三就能說五。亦如相續解脫經說。一增上樂因能得菩提。二攝取自他。三得未來報。四遠離煩惱。五不往惡趣。或說為六。如攝論說。一廣大意。為一切生死無量無邊阿僧祇劫修行六度不生足相。二長時意。無量無邊阿僧祇劫修行六度不患其長。三隨喜意。見諸眾生得凈涅槃菩薩隨喜過彼得者。四恩德意。不見自己于生有恩。唯見眾生於己有恩。由彼受化令我得成諸度行故。五大志意。用己所行一切善根迴向施與一切眾生。六善好意。用前所施眾生善根代生迴向無上菩提。或說為七。如彼相續解脫經說。一行施等不求他知。二于諸法不著諸見。三于大菩提不生疑惑若是若非。四不自讚毀他五不高慢及不放逸。六不以少劣生知足想。七不起惱嫉。或復論九。如地持說。一者自性明其行體。二者一切彰其行相。三名為難。起修殊勝難為能為。四一切門攝行寬廣諸行同入。五者善人起行純善。六一切行起行具足。七者除惱辨行功能。修行施等能除煩惱。八者此世他世安樂。彰行利益。修施行等能令自他得於今世後世樂果。九者清凈行修離過。此等具釋如地持論。若復廣分義別無量。
第五門中別就諸行異相略分別有四種。一
【現代漢語翻譯】 現代漢語譯本 離雜染沒有方便的過失。四、沒有虛妄的念想，不隨著言語的分別而執取。五、迴向菩提（覺悟），不以佈施等行為尋求其他的果報，只求佛的智慧。三、就能夠宣說五種殊勝。也如《相續解脫經》所說：一、增上快樂的因，能夠得到菩提。二、攝取自己和他人。三、得到未來的果報。四、遠離煩惱。五、不往惡趣。或者說為六種殊勝，如《攝大乘論》所說：一、廣大意，爲了在一切生死輪迴中，經歷無量無邊的阿僧祇劫（極長的時間單位）修行六度（佈施、持戒、忍辱、精進、禪定、智慧），而不生厭足之想。二、長時意，在無量無邊的阿僧祇劫修行六度，不覺得時間漫長。三、隨喜意，見到諸位眾生得到清凈涅槃（解脫），菩薩隨喜他們的功德，超過自己得到解脫。四、恩德意，不認為自己對於眾生有恩德，只認為眾生對自己有恩德，因為他們接受教化，使我得以成就各種度行。五、大志意，用自己所修行的一切善根，迴向施與一切眾生。六、善好意，用先前所施與眾生的善根，代替眾生迴向無上菩提。或者說為七種殊勝，如《相續解脫經》所說：一、行佈施等善行不求他人知曉。二、對於諸法不執著于各種見解。三、對於大菩提不生疑惑，不妄加猜測。四、不自我讚揚，詆譭他人。五、不驕慢，也不放逸。六、不以少許或低劣的成就而生滿足之想。七、不起惱怒和嫉妒。或者進一步論述為九種殊勝，如《地持經》所說：一者自性，闡明其行為的本體。二者一切，彰顯其行為的相狀。三名為難，發起修行殊勝，難行能行。四一切門，攝取行為寬廣，諸種行為同歸一處。五者善人，發起修行純善。六一切行，發起修行具足。七者除惱，辨別行為的功能，修行佈施等能夠去除煩惱。八者此世他世安樂，彰顯行為的利益，修行佈施等能夠使自己和他人得到今世和後世的快樂果報。九者清凈行，修行遠離過失。這些的詳細解釋都在《地持論》中。如果進一步廣泛地分析，意義的差別是無量的。
第五門中，特別就各種行為的不同相狀，略微分別有四種。一
【English Translation】 English version Devoid of the fault of lacking expedient means to eliminate defilements. Four: free from false thoughts, not clinging to or grasping at words and concepts. Five: dedicating merit to Bodhi (enlightenment), not seeking other rewards through generosity etc., but only seeking the wisdom of the Buddha. Three, being able to speak of five superiorities, as described in the Continuation of Liberation Sutra: One, the cause of increasing happiness, capable of attaining Bodhi. Two, embracing oneself and others. Three, obtaining future rewards. Four, being far from afflictions. Five, not going to evil destinies. Or it is said to be six superiorities, as described in the Compendium of Mahayana: One, the intention of vastness, enduring countless asamkhyeya (incalculable eons) of lifetimes in samsara (cycle of rebirth) to practice the six paramitas (perfections: generosity, discipline, patience, diligence, concentration, and wisdom) without becoming weary. Two, the intention of long duration, practicing the six paramitas for countless asamkhyeya eons without feeling the length of time. Three, the intention of rejoicing, seeing beings attain pure Nirvana (liberation), the Bodhisattva rejoices in their merit, exceeding their own attainment. Four, the intention of gratitude, not seeing oneself as having bestowed kindness upon beings, but only seeing beings as having bestowed kindness upon oneself, because they receive teachings, enabling me to accomplish various practices. Five, the intention of great aspiration, using all the roots of good one has cultivated to dedicate and bestow upon all beings. Six, the intention of goodness, using the roots of good previously bestowed upon beings to dedicate on their behalf to unsurpassed Bodhi. Or it is said to be seven superiorities, as described in the Continuation of Liberation Sutra: One, performing generosity etc. without seeking others' recognition. Two, not clinging to various views regarding phenomena. Three, not generating doubt about great Bodhi, not speculating whether it is or is not. Four, not praising oneself and disparaging others. Five, not being arrogant and not being lax. Six, not being content with little or inferior attainment. Seven, not generating anger and jealousy. Or further discussed as nine superiorities, as described in the Yogacarabhumi-sastra: One, self-nature, clarifying the essence of the practice. Two, all, manifesting the aspects of the practice. Three, named difficult, initiating practice is superior, difficult to do but able to do. Four, all doors, embracing the practice is broad, all practices converge. Five, virtuous people, initiating practice is purely virtuous. Six, all practices, initiating practice is complete. Seven, removing afflictions, distinguishing the function of the practice, practicing generosity etc. can remove afflictions. Eight, happiness in this life and future lives, manifesting the benefits of the practice, practicing generosity etc. can enable oneself and others to obtain happiness in this life and future lives. Nine, pure practice, practicing is free from faults. These detailed explanations are all in the Yogacarabhumi-sastra. If further analyzed extensively, the differences in meaning are immeasurable.
In the fifth section, specifically regarding the different aspects of various practices, there are briefly four distinctions. One:
修心不同。二行相不同。三治障不同。四得報不同。修心不同者。如彼七卷金光明說。一一各有五心修習。初依五法成就檀度。一具信根。二起慈悲。三心無異求。四以佈施等攝眾生。五求一切智。次有五法成就戒度。一凈三業。二不為眾生作煩惱因緣。三斷惡道開諸善門。四過聲聞辟支佛地。五一切功德皆愿滿足。次有五法成就忍辱。一降伏貪瞋。二不惜身命。三思惟往業用自開解。四為成就眾生善根發慈悲心。五為得甚深無生法忍。次有五法成就精進。一者不為煩惱共住。二福德未具不得安穩。三一切難行不生厭心。四為利眾產生就大慈。五愿不退地。次有五行成就禪定。一于善法攝持不散。二解脫生死。三愿得神通成就眾生。四者慈心洗浣法界。為凈心故。五為斷眾生一切煩惱。次有五法成就般若。一于佛菩薩供養無厭。為求法故。二于深法樂聞無厭。三成就勝智。四能斷煩惱。五善達五明(此一門竟)。
次明成行不同之義。如相續解脫及地持說。彼說六度。皆有三種。施中三者。一是財施。二是法施。三無畏施。戒中三者。一律儀戒。二攝善戒。三攝眾生戒。此義如上三聚章中具廣分別。忍中三者。一他不饒益忍。堪忍他惱。二安苦忍。能自忍苦。三法思惟解忍。住法不動。精進三者。一弘誓精進。
【現代漢語翻譯】 現代漢語譯本：修心不同，二行相不同，三治障不同，四得報不同。修心不同者，如彼七卷《金光明經》所說，一一各有五心修習。初依五法成就檀度（佈施波羅蜜）：一、具信根；二、起慈悲；三、心無異求；四、以佈施等攝眾生；五、求一切智（對一切事物本質的徹底理解）。次有五法成就戒度（持戒波羅蜜）：一、凈三業（身、口、意）；二、不為眾生作煩惱因緣；三、斷惡道開諸善門；四、過聲聞（阿羅漢）辟支佛（緣覺）地；五、一切功德皆愿滿足。次有五法成就忍辱度（忍辱波羅蜜）：一、降伏貪瞋；二、不惜身命；三、思惟往業用自開解；四、為成就眾生善根發慈悲心；五、為得甚深無生法忍。次有五法成就精進度（精進波羅蜜）：一者不為煩惱共住；二、福德未具不得安穩；三、一切難行不生厭心；四、為利眾產生就大慈；五、愿不退地。次有五行成就禪定度（禪定波羅蜜）：一、于善法攝持不散；二、解脫生死；三、愿得神通成就眾生；四者慈心洗浣法界，為凈心故；五、為斷眾生一切煩惱。次有五法成就般若度（智慧波羅蜜）：一、于佛菩薩供養無厭，為求法故；二、于深法樂聞無厭；三、成就勝智；四、能斷煩惱；五、善達五明（五種知識領域）。（此一門竟） 次明成行不同之義。如《相續解脫經》及《地持經》所說。彼說六度（六波羅蜜），皆有三種。施中三者：一是財施，二是法施，三無畏施。戒中三者：一律儀戒，二攝善戒，三攝眾生戒。此義如上三聚章中具廣分別。忍中三者：一、他不饒益忍，堪忍他惱；二、安苦忍，能自忍苦；三、法思惟解忍，住法不動。精進三者：一、弘誓精進。
【English Translation】 English version: The cultivation of mind is different. The characteristics of the two practices are different. The three ways of overcoming obstacles are different. The four kinds of retribution obtained are different. The difference in cultivating the mind is as described in the seven-fascicle Golden Light Sutra, each with five minds to cultivate. First, relying on five dharmas to accomplish Dāna-pāramitā (Perfection of Giving): 1. Possessing the root of faith; 2. Arousing loving-kindness and compassion; 3. Having no ulterior motives; 4. Embracing sentient beings with giving, etc.; 5. Seeking all-knowing wisdom (complete understanding of the essence of all things). Next, there are five dharmas to accomplish Śīla-pāramitā (Perfection of Morality): 1. Purifying the three karmas (body, speech, and mind); 2. Not creating causes and conditions of affliction for sentient beings; 3. Cutting off evil paths and opening all good doors; 4. Surpassing the stages of Śrāvakas (Arhats) and Pratyekabuddhas (Self-Enlightened Ones); 5. Wishing all merits to be fulfilled. Next, there are five dharmas to accomplish Kṣānti-pāramitā (Perfection of Patience): 1. Subduing greed and anger; 2. Not cherishing one's life; 3. Reflecting on past karma to liberate oneself; 4. Arousing loving-kindness and compassion to accomplish the roots of goodness for sentient beings; 5. To attain the profound forbearance of non-origination. Next, there are five dharmas to accomplish Vīrya-pāramitā (Perfection of Diligence): 1. Not dwelling with afflictions; 2. Not being at peace when merits are not complete; 3. Not becoming weary of all difficult practices; 4. Accomplishing great compassion for the benefit of sentient beings; 5. Vowing not to regress. Next, there are five practices to accomplish Dhyāna-pāramitā (Perfection of Meditation): 1. Gathering and maintaining good dharmas without scattering; 2. Liberating from birth and death; 3. Vowing to attain supernatural powers to benefit sentient beings; 4. Washing the Dharma Realm with a compassionate mind for the sake of purifying the mind; 5. Cutting off all afflictions of sentient beings. Next, there are five dharmas to accomplish Prajñā-pāramitā (Perfection of Wisdom): 1. Never being satiated with offering to Buddhas and Bodhisattvas for the sake of seeking the Dharma; 2. Never being satiated with joyfully hearing the profound Dharma; 3. Accomplishing superior wisdom; 4. Being able to cut off afflictions; 5. Being skilled in the five sciences (five fields of knowledge). (This section ends) Next, explaining the meaning of different accomplishments. As stated in the Saṃdhinirmocana Sūtra and the Yogācārabhūmi-śāstra. They say that the six pāramitās (six perfections) all have three aspects. Among giving, there are three: first, material giving; second, Dharma giving; third, fearlessness giving. Among morality, there are three: first, the precepts of discipline; second, the precepts of gathering good; third, the precepts of benefiting sentient beings. This meaning is fully explained in the above chapter on the three aggregates. Among patience, there are three: first, forbearance of others' harm, being able to endure others' troubles; second, forbearance of suffering, being able to endure one's own suffering; third, forbearance of contemplating the Dharma, remaining steadfast in the Dharma. Among diligence, there is one: first, the diligence of great vows.
發生大愿。二攝善精進。自修善行。三攝眾生精進。以善化他。禪中三者。一現法樂住內心寂凈。二出生功德。謂依禪定發生神通四無量等。三利益眾生。謂依禪定四攝益物。慧中三者。一隨覺分別第一義慧。二善達五明及三聚法世諦之慧。三利眾生慧。巧以四攝饒益眾生(此二門竟)。
次明治障不同之義。修施治慳。戒治毀禁。忍治瞋恚。精進之心能治懈怠。禪治粗念。慧治愚癡。前五伏斷。后一永斷。理實智慧通治諸過。分相亦然。亦可諸過為慧治邊通名愚癡(此三門竟)。
次論果報不同之義。依如相續解脫中六度之行各得一果。以佈施故得於大樂。以持戒故生善趣中。以忍辱故無有怨對。以精進故隨所修善不為緣壞。以禪定故多致喜樂為梵等眾生之主。以智慧故多所堪能。不為一切生死所害。若依地持佈施之行外得大財。內得色力壽命安樂無礙辨才五事之報。余之五度各得一果。以持戒故生善趣中壽等奇特。以忍辱故得善方便。忍他侵逼不惱眾生。以精進故得其俱生一切方便堅固堪能。以禪定故隨所生處少諸塵穢。知義得通。以智慧故於未來世智慧增廣。異相如是。
第六門中明修所為並論是非。所為有三。一為求菩提。二爲念眾生。三為求實際。為求菩提是其大心。爲念眾生是其廣心
【現代漢語翻譯】 現代漢語譯本： 發起廣大誓願。二、以善行攝持精進：自身修習善行。三、以攝受眾生攝持精進：用善法教化他人。禪定中的三種精進：一、在當下安住于喜樂，內心寂靜清凈。二、產生功德，即依靠禪定生起神通和四無量心等。三、利益眾生，即依靠禪定用四攝法利益眾生。智慧中的三種精進：一、隨順覺悟，分別第一義諦的智慧。二、善於通達五明和三聚法等世俗諦的智慧。三、利益眾生的智慧，巧妙地運用四攝法饒益眾生。（這兩個方面講完了）。
接下來辨明對治障礙的不同含義。修習佈施對治慳吝。持戒對治毀犯禁戒。忍辱對治嗔恚。精進之心能夠對治懈怠。禪定對治粗重的妄念。智慧對治愚癡。前面的五種（佈施、持戒、忍辱、精進、禪定）是伏斷煩惱，後面的智慧是永斷煩惱。實際上，智慧可以普遍對治各種過失，從各個方面來說也是如此。也可以說各種過失都可以歸結為愚癡，用智慧來對治。（這三個方面講完了）。
接下來討論果報的不同含義。依據如相續解脫中的說法，六度的修行各自得到一種果報。因為佈施的緣故，得到大的安樂。因為持戒的緣故，轉生到善道中。因為忍辱的緣故，沒有怨敵。因為精進的緣故，所修習的善行不會被因緣破壞。因為禪定的緣故，常常獲得喜樂，成為梵天等眾生的主宰。因為智慧的緣故，具有多種能力，不會被一切生死所損害。如果依據《地持論》，佈施的修行在外部得到大的財富，在內部得到色相、力量、壽命、安樂、無礙辯才這五種果報。其餘的五度各自得到一種果報。因為持戒的緣故，轉生到善道中，壽命等殊勝奇特。因為忍辱的緣故，得到好的方便，能夠忍受他人的侵犯逼迫，不惱害眾生。因為精進的緣故，得到與生俱來的一切方便，堅固堪能。因為禪定的緣故，所轉生的地方很少有塵垢污穢，理解意義通達無礙。因為智慧的緣故，在未來世智慧增長廣大。各種不同的相貌是這樣的。
第六個方面，闡明修行的目的，並討論是非。修行的目的有三種：一、爲了求得菩提（bodhi，覺悟）。二、爲了憶念眾生。三、爲了求證實際（reality）。爲了求得菩提是廣大的心願，爲了憶念眾生是廣大的心。
【English Translation】 English version: Generating great vows. Second, embracing diligence with good deeds: cultivating good deeds oneself. Third, embracing diligence by embracing sentient beings: transforming others with good Dharma. There are three aspects of diligence in dhyana (禪定，meditation): first, dwelling in the joy of the present moment, with inner peace and purity. Second, generating merits, that is, relying on dhyana to generate supernatural powers and the four immeasurables, etc. Third, benefiting sentient beings, that is, relying on dhyana to benefit sentient beings with the four means of embracing. There are three aspects of diligence in wisdom: first, wisdom that follows awakening and distinguishes the ultimate truth. Second, wisdom that is skilled in understanding the five sciences and the three aggregates of Dharma, which are worldly truths. Third, wisdom that benefits sentient beings, skillfully using the four means of embracing to benefit sentient beings. (These two aspects are finished).
Next, clarifying the different meanings of counteracting obstacles. Cultivating generosity counteracts stinginess. Upholding precepts counteracts violating prohibitions. Practicing patience counteracts anger. The mind of diligence can counteract laziness. Dhyana counteracts coarse thoughts. Wisdom counteracts ignorance. The first five (generosity, precepts, patience, diligence, dhyana) subdue and cut off afflictions, while the latter, wisdom, permanently cuts them off. In reality, wisdom can universally counteract all faults, and this is also the case from various aspects. It can also be said that all faults can be attributed to ignorance, which can be counteracted with wisdom. (These three aspects are finished).
Next, discussing the different meanings of karmic retributions. According to the explanation in the Tathāgatagarbha Sūtra, the practice of the six perfections each yields a result. Because of generosity, one obtains great joy. Because of upholding precepts, one is reborn in a good realm. Because of patience, one has no enemies. Because of diligence, the good deeds one cultivates are not destroyed by conditions. Because of dhyana, one often attains joy and becomes the master of beings such as the Brahma gods. Because of wisdom, one has many abilities and is not harmed by all of samsara (生死，cycle of birth and death). According to the Bodhisattvabhumi, the practice of generosity externally obtains great wealth, and internally obtains the five rewards of good complexion, strength, longevity, happiness, and unimpeded eloquence. The remaining five perfections each yield a result. Because of upholding precepts, one is reborn in a good realm with extraordinary longevity and other qualities. Because of patience, one obtains good means, able to endure the oppression of others and not harm sentient beings. Because of diligence, one obtains all innate means, firm and capable. Because of dhyana, the places where one is reborn have little dust and defilement, and one understands the meaning and attains unobstructed understanding. Because of wisdom, wisdom increases and expands in future lives. The various different aspects are like this.
In the sixth aspect, clarifying the purpose of cultivation and discussing right and wrong. There are three purposes of cultivation: first, to seek bodhi (菩提，enlightenment). Second, to remember sentient beings. Third, to seek reality. To seek bodhi is a great aspiration, and to remember sentient beings is a vast mind.
。為求實際是其深心。其深心故舍離有為不同凡夫。大心廣心不同二乘。為求菩提護彼小心。爲念眾生護彼狹心。通則六度皆為此三。如地持經說。菩薩為求一切智故修行六度。如是等比名為菩提。如維摩說。以施攝慳。戒攝毀禁。忍攝瞋恚。精進攝怠。禪攝粗念。慧攝愚癡。勝鬘經中為成眾生修行六度。如是等比名為眾生。如大品說。為見實相修行六度。涅槃經說。為見佛性修行六度。如是等比名為實際。于中別分前之二門為攝眾生。中間兩門為求實際。后之兩門為求菩提。此等差別如維摩說。故彼經言。以攝慳貪起檀波羅蜜。以化犯戒起尸羅波羅蜜。以無我法起羼提波羅蜜。以離身心相起毗梨耶波羅蜜。以菩提相起禪波羅蜜。以一切智起般若波羅蜜。以攝慳貪起檀波羅蜜者。自行佈施兼勸他施。以化犯戒起尸羅者。自持凈戒兼勸他持。何故此二偏為眾生。以此粗易可修起眾生能作。故偏為之。以無我法起羼提者。無我是其眾生空義。依之成忍。又為彼故修行忍辱。以離身心起毗梨耶者。離身心相是其法空依成精進。又為彼故修起精進。何故此二偏依二空。以此二行修時有苦在有難成依空易就故偏依之。又此二種依空防退易入實際。故偏為之。以菩提相起禪那者。菩提是佛功德之行。禪能生之。故為菩提修起禪定。
【現代漢語翻譯】 現代漢語譯本：爲了追求實際，這是菩薩的深心。因為有深心，所以捨棄有為法，不同於凡夫。大心和廣心，不同於二乘（聲聞乘和緣覺乘）。爲了追求菩提（覺悟），護持那顆小心。爲了念及眾生，護持那顆狹心。貫通來說，六度（佈施、持戒、忍辱、精進、禪定、智慧）都包含在這三種心中。如《地持經》所說，菩薩爲了求得一切智（對一切事物和現象的徹底瞭解）而修行六度。像這樣等等，都可稱為菩提。如《維摩詰經》所說，用佈施來攝伏慳吝，用持戒來攝伏毀犯禁戒，用忍辱來攝伏瞋恚，用精進來攝伏懈怠，用禪定來攝伏粗糙的念頭，用智慧來攝伏愚癡。《勝鬘經》中說，爲了成就眾生而修行六度。像這樣等等，都可稱為眾生。如《大品般若經》所說，爲了見到實相（事物真實的本質）而修行六度。《涅槃經》說，爲了見到佛性（所有眾生都具有的成佛的可能性）而修行六度。像這樣等等，都可稱為實際。其中分別來看，前面的兩種（佈施和持戒）是爲了攝受眾生，中間的兩種（忍辱和精進）是爲了追求實際，後面的兩種（禪定和智慧）是爲了追求菩提。這些差別就像《維摩詰經》所說。所以該經說，用攝伏慳貪來發起檀波羅蜜（佈施波羅蜜），用教化犯戒來發起尸羅波羅蜜（持戒波羅蜜），用無我之法來發起羼提波羅蜜（忍辱波羅蜜），用遠離身心之相來發起毗梨耶波羅蜜（精進波羅蜜），用菩提之相來發起禪波羅蜜（禪定波羅蜜），用一切智來發起般若波羅蜜（智慧波羅蜜）。用攝伏慳貪來發起檀波羅蜜，是指自己實行佈施，也勸導他人佈施。用教化犯戒來發起尸羅波羅蜜，是指自己持守清凈的戒律，也勸導他人持守。為什麼這兩種偏重於爲了眾生呢？因為這兩種行為比較容易修行，能夠讓眾生去做。所以偏重於爲了眾生。用無我之法來發起羼提波羅蜜，無我是眾生空的含義，依靠它來成就忍辱。又爲了他們（眾生）的緣故修行忍辱。用遠離身心之相來發起毗梨耶波羅蜜，遠離身心之相是法空，依靠它來成就精進。又爲了他們的緣故修起精進。為什麼這兩種偏重於依靠二空（人空和法空）呢？因為這兩種修行在修行時有苦難，難以成就，依靠空性容易成就，所以偏重於依靠空性。又這兩種依靠空性，容易防止退轉，容易進入實際，所以偏重於爲了實際。用菩提之相來發起禪那波羅蜜（禪定波羅蜜），菩提是佛的功德之行，禪定能夠產生它。所以爲了菩提而修起禪定。
【English Translation】 English version: To seek the ultimate reality is the profound intention of a Bodhisattva. Because of this profound intention, they abandon conditioned existence, differing from ordinary beings. The great mind and vast mind are different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). To seek Bodhi (enlightenment), they protect that small mind. To be mindful of sentient beings, they protect that narrow mind. Generally speaking, the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) are all contained within these three minds. As stated in the Bodhisattvabhūmi, Bodhisattvas cultivate the Six Perfections to attain Sarvajñāna (omniscience). Such comparisons are called Bodhi. As stated in the Vimalakīrti Sūtra, using generosity to subdue stinginess, using discipline to subdue transgression, using patience to subdue anger, using diligence to subdue laziness, using meditation to subdue coarse thoughts, and using wisdom to subdue ignorance. In the Śrīmālādevī Siṃhanāda Sūtra, the Six Perfections are cultivated to perfect sentient beings. Such comparisons are called sentient beings. As stated in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, the Six Perfections are cultivated to see the true nature of reality (Dharmatā). The Nirvana Sutra states that the Six Perfections are cultivated to see the Buddha-nature (Buddhadhātu). Such comparisons are called ultimate reality. Among these, the first two (generosity and discipline) are for embracing sentient beings, the middle two (patience and diligence) are for seeking ultimate reality, and the last two (meditation and wisdom) are for seeking Bodhi. These differences are as stated in the Vimalakīrti Sūtra. Therefore, that sutra says, 'Using the subduing of stinginess to arise Dānapāramitā (perfection of generosity), using the transformation of transgression to arise Śīlapāramitā (perfection of discipline), using the Dharma of no-self to arise Kṣāntipāramitā (perfection of patience), using the detachment from the appearance of body and mind to arise Vīryapāramitā (perfection of diligence), using the appearance of Bodhi to arise Dhyānapāramitā (perfection of meditation), using Sarvajñāna to arise Prajñāpāramitā (perfection of wisdom).' Using the subduing of stinginess to arise Dānapāramitā means practicing generosity oneself and also encouraging others to practice generosity. Using the transformation of transgression to arise Śīlapāramitā means upholding pure precepts oneself and also encouraging others to uphold them. Why are these two primarily for sentient beings? Because these two actions are relatively easy to cultivate, enabling sentient beings to perform them. Therefore, they are primarily for sentient beings. Using the Dharma of no-self to arise Kṣāntipāramitā, no-self is the meaning of the emptiness of sentient beings, relying on it to achieve patience. Also, for their (sentient beings') sake, one cultivates patience. Using the detachment from the appearance of body and mind to arise Vīryapāramitā, detachment from the appearance of body and mind is the emptiness of phenomena, relying on it to achieve diligence. Also, for their sake, one cultivates diligence. Why are these two primarily reliant on the two emptinesses (emptiness of person and emptiness of phenomena)? Because these two practices involve suffering and are difficult to achieve during cultivation, relying on emptiness makes them easier to accomplish, so they primarily rely on emptiness. Also, these two, relying on emptiness, easily prevent regression and easily enter ultimate reality, so they are primarily for ultimate reality. Using the appearance of Bodhi to arise Dhyānapāramitā, Bodhi is the virtuous conduct of the Buddha, and meditation can generate it. Therefore, for Bodhi, one cultivates meditation.
以一切智起般若者。彼一切智是佛慧行。般若能生。故為彼智修起般若。何故此二偏為菩提一切智乎。于諸度中禪定最能出生廣德。于大菩提能生力強。故偏為之修起禪定。般若正是一切智因。生智親強。故偏為之修起般若。蓋乃是其隱顯門耳。所為如是。是非如何。經說。此六有波羅蜜非波羅蜜。其義云何。分別有三。一約時度以論是非。如優婆塞經說。前二阿僧祇所行非波羅蜜。非時度故。第三阿僧祇所行是波羅蜜。是時度故。二約果度分別。如涅槃說。四心中修能致究竟大涅槃果。是波羅蜜。是果度故。不具此四非波羅蜜。不能究竟致大涅槃。非果度故。何者四修。如地持說。一決定修。修心堅固不為緣動。二專心修。修意精純不雜余想。三者常能修。恒化不息。四無罪修。不離煩惱無方便道。如涅槃經。初功德中具有此相。第三約就自性清凈度以論是非。隨事修行不能到于諸法實性。非是自性清凈度故非波羅蜜。依實所成破舍情相到法實性。是其自性清凈度。故是波羅蜜。是非如是。
第七明其六度相攝。菩薩行巧一一度中皆攝一切。一切成一。云何一一皆攝一切。釋有兩種。一攝同義。二攝異義。言攝同者。於六度中所有舍義皆攝為檀。故彼金剛般若論云。檀義攝於六。資生無畏法。此中一二三名為
【現代漢語翻譯】 現代漢語譯本：以一切智為基礎生起的般若（Prajna，智慧），那一切智是佛的智慧和行為。般若能夠產生智慧，因此爲了那個智慧而修習生起般若。為什麼這兩個（禪定和般若）特別爲了菩提（Bodhi，覺悟）和一切智呢？在各種波羅蜜（Paramita，到彼岸）中，禪定（Dhyana，禪那）最能產生廣大的功德，對於大菩提的產生力量強大，所以特別爲了它而修習生起禪定。般若正是產生一切智的原因，產生智慧的力量直接而強大，所以特別爲了它而修習生起般若。這大概是其隱秘和顯現的門徑罷了。所作所為是這樣，是非又是如何呢？ 經中說，這六種波羅蜜既是波羅蜜又不是波羅蜜，這其中的含義是什麼呢？從三個方面來分別說明是非。第一，從時間階段來討論是否是波羅蜜。如《優婆塞經》所說，前兩個阿僧祇（Asankhya，無數）所修行的不是波羅蜜，因為不是修行的時機。第三個阿僧祇所修行的才是波羅蜜，因為是修行的時機。第二，從果報的角度來分別。如《涅槃經》所說，用四種心來修行能夠達到究竟的大涅槃（Nirvana，寂滅）果報，這就是波羅蜜，因為是從果報的角度來說的。不具備這四種心就不是波羅蜜，不能究竟達到大涅槃，因為不是從果報的角度來說的。哪四種修行呢？如《地持經》所說：一是決定修，修心堅定不被外緣所動搖；二是專心修，修心精純不雜有其他想法；三是常常能夠修，持續不斷地修行；四是無罪修，不離開煩惱而有方便的道路。如《涅槃經》所說，最初的功德中具有這些特徵。第三，從自性清凈的角度來討論是否是波羅蜜。如果只是隨著事情修行而不能達到諸法實相，就不是自性清凈的波羅蜜。依據實相所成就的，破除捨棄情執的表象而達到諸法實相，這就是自性清凈的波羅蜜。所以才是波羅蜜。是非就是這樣。 第七，說明六度互相包含的關係。菩薩巧妙地修行，在任何一個波羅蜜中都包含了一切波羅蜜，一切波羅蜜成就一個波羅蜜。怎樣才能使每一個波羅蜜都包含一切波羅蜜呢？有兩種解釋。一是包含相同意義，二是包含不同意義。所謂包含相同意義，就是在六度中所有的捨棄的意義都包含在佈施（Dana，檀那）中。所以《金剛般若論》說，佈施的意義包含在六度中，資生、無畏、法。
【English Translation】 English version: The Prajna (wisdom) that arises from the basis of Sarvajna (all-knowing wisdom) is the wisdom and conduct of the Buddha. Prajna can generate wisdom, therefore, Prajna is cultivated and arises for that wisdom. Why are these two (Dhyana and Prajna) particularly for Bodhi (enlightenment) and Sarvajna? Among all the Paramitas (perfections), Dhyana (meditation) is the most capable of generating vast merit, and its power to generate great Bodhi is strong, so Dhyana is cultivated and arises particularly for it. Prajna is precisely the cause of Sarvajna, and its power to generate wisdom is direct and strong, so Prajna is cultivated and arises particularly for it. This is probably just the hidden and manifest gateway. Is what is done like this, and how about right and wrong? The Sutra says that these six Paramitas are both Paramitas and not Paramitas. What is the meaning of this? There are three aspects to distinguish right from wrong. First, discuss whether it is a Paramita from the perspective of time. As the Upasaka Sutra says, what is practiced in the first two Asankhyas (innumerable) is not a Paramita, because it is not the time to practice. What is practiced in the third Asankhya is a Paramita, because it is the time to practice. Second, distinguish from the perspective of the result. As the Nirvana Sutra says, cultivating with four minds can achieve the ultimate great Nirvana (liberation) result. This is a Paramita, because it is from the perspective of the result. Not having these four minds is not a Paramita, and cannot ultimately achieve great Nirvana, because it is not from the perspective of the result. What are the four cultivations? As the Bhumi-sparsha Sutra says: First, determined cultivation, cultivating a firm mind that is not moved by external conditions; second, focused cultivation, cultivating a pure mind that is not mixed with other thoughts; third, being able to cultivate constantly, cultivating continuously without ceasing; fourth, faultless cultivation, not leaving afflictions but having expedient paths. As the Nirvana Sutra says, the initial merit has these characteristics. Third, discuss whether it is a Paramita from the perspective of self-nature purity. If one only cultivates according to things and cannot reach the true nature of all dharmas, then it is not a Paramita of self-nature purity. Relying on what is accomplished by reality, breaking and abandoning the appearance of emotional attachments and reaching the true nature of all dharmas, this is the Paramita of self-nature purity. Therefore, it is a Paramita. This is how right and wrong are. Seventh, explain the relationship of the six perfections mutually containing each other. Bodhisattvas skillfully practice, and each perfection contains all perfections, and all perfections accomplish one perfection. How can each perfection contain all perfections? There are two explanations. One is to contain the same meaning, and the other is to contain different meanings. The so-called containing the same meaning is that all the meanings of renunciation in the six perfections are contained in Dana (giving). Therefore, the Diamond Prajna Sutra says that the meaning of giving is contained in the six perfections: sustenance, fearlessness, and Dharma.
修行住。言資生者。是其財施。言無畏者是無畏施。所言法者。是其法施。所言一者。謂初檀度是資生施。所言二者。謂戒與忍是無畏施。所言三者。謂后三度是其法施。於六度中有難過義悉攝為戒。有安忍義通攝為忍。有策勤義攝為精進。有不亂義通攝為禪。有離著義攝為般若。言攝異者。如大品說。一一度中皆攝諸度。云何檀中攝餘五度。修行施時身口意凈不犯佛戒而行佈施名為攝戒。于彼受者瞋恚打罵堪忍饒益名為攝忍。于諸眾生常施不倦名攝精進。施心不亂名攝禪定。分別善脩名攝般若。又于施中不取不著亦名般若。云何戒中攝餘五度。修行戒時離殺盜等。普施一切眾生安樂名攝佈施。以堪忍力不為諸過名攝忍辱。持戒不息名攝精進。一心持戒離過寂靜名攝禪定。分別善脩名攝般若。又復戒中不取不著亦名般若。云何忍中攝餘五度。修行忍時不怖眾生。施彼安樂名攝佈施。又忍貪苦以財惠人亦名攝施。以安忍故離殺縛等名為攝戒。堪忍不息名攝精進。忍心不亂名攝禪定。分別善脩名攝般若。又于忍中不取不著亦名般若。云何精進攝餘五度。以精進故勤修善法。饒益眾生名攝佈施。勤斷諸惡名攝持戒。以勇猛力堪忍諸苦名攝忍辱。堅住精進名攝禪定。分別善脩名攝般若。又于精進遠離取著亦名般若。云何禪中攝
【現代漢語翻譯】 現代漢語譯本：修行安住於此。所說的『資生』（zī shēng，生活所需）是指財物佈施。所說的『無畏』（wú wèi，無所畏懼）是指無畏佈施。所說的『法』（fǎ，佛法）是指佛法佈施。所說的『一』，是指最初的佈施波羅蜜（檀度，dān dù）是資生布施。所說的『二』，是指持戒和忍辱是無畏佈施。所說的『三』，是指後面的三個波羅蜜是佛法佈施。在六波羅蜜中，有難以超越的含義都包含在持戒中。有安忍的含義都包含在忍辱中。有策勵勤奮的含義包含在精進中。有不散亂的含義都包含在禪定中。有遠離執著的含義包含在般若（bō rě，智慧）中。所說包含不同的含義，如《大品般若經》（Dà pǐn bōrě jīng）所說，每一個波羅蜜中都包含其他的波羅蜜。如何理解佈施中包含其餘五個波羅蜜呢？修行佈施時，身口意清凈，不違犯佛的戒律而行佈施，這叫做包含持戒。對於接受佈施的人，即使他們嗔恨、打罵，也能忍受並饒益他們，這叫做包含忍辱。對於一切眾生，經常佈施而不厭倦，這叫做包含精進。佈施的心不散亂，這叫做包含禪定。分別善巧地修行，這叫做包含般若。而且在佈施中，不執取不著相，這也叫做般若。如何理解持戒中包含其餘五個波羅蜜呢？修行持戒時，遠離殺生、偷盜等行為，普遍施予一切眾生安樂，這叫做包含佈施。以堪忍的力量不造作各種過失，這叫做包含忍辱。持戒不停止，這叫做包含精進。一心持戒，遠離過失，寂靜安寧，這叫做包含禪定。分別善巧地修行，這叫做包含般若。而且在持戒中，不執取不著相，這也叫做般若。如何理解忍辱中包含其餘五個波羅蜜呢？修行忍辱時，不恐嚇眾生，施予他們安樂，這叫做包含佈施。而且忍受貪慾的痛苦，用財物來幫助別人，這也叫做包含佈施。因為安忍的緣故，遠離殺害、束縛等行為，這叫做包含持戒。堪忍而不停止，這叫做包含精進。忍辱的心不散亂，這叫做包含禪定。分別善巧地修行，這叫做包含般若。而且在忍辱中，不執取不著相，這也叫做般若。如何理解精進中包含其餘五個波羅蜜呢？因為精進的緣故，勤奮地修習善法，饒益眾生，這叫做包含佈施。勤奮地斷除各種惡行，這叫做包含持戒。以勇猛的力量堪忍各種痛苦，這叫做包含忍辱。堅定地安住于精進，這叫做包含禪定。分別善巧地修行，這叫做包含般若。而且在精進中，遠離執取和著相，這也叫做般若。如何理解禪定中包含 English version: Abiding in practice. 『Resources』 (zī shēng, necessities of life) refers to the giving of wealth. 『Fearlessness』 (wú wèi, without fear) refers to the giving of fearlessness. 『Dharma』 (fǎ, Buddhist teachings) refers to the giving of Dharma. 『One』 refers to the initial Dāna pāramitā (dān dù, giving), which is the giving of resources. 『Two』 refers to morality and patience, which are the giving of fearlessness. 『Three』 refers to the latter three pāramitās, which are the giving of Dharma. Within the six pāramitās, the meaning of being difficult to surpass is all encompassed within morality. The meaning of endurance is all encompassed within patience. The meaning of encouraging diligence is encompassed within effort. The meaning of non-distraction is all encompassed within meditation. The meaning of detachment is encompassed within prajñā (bō rě, wisdom). The meaning of encompassing differences, as stated in the Mahāprajñāpāramitā Sūtra (Dà pǐn bōrě jīng), is that each pāramitā encompasses all the others. How does giving encompass the other five pāramitās? When practicing giving, one's body, speech, and mind are pure, and one does not violate the Buddha's precepts while giving, this is called encompassing morality. Towards those who receive giving, even if they are hateful or abusive, one can endure and benefit them, this is called encompassing patience. Towards all beings, constantly giving without weariness, this is called encompassing effort. The mind of giving is not distracted, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in giving, not grasping or being attached, this is also called prajñā. How does morality encompass the other five pāramitās? When practicing morality, one refrains from killing, stealing, etc., and universally gives all beings peace and happiness, this is called encompassing giving. With the power of endurance, one does not create various faults, this is called encompassing patience. Upholding morality without ceasing, this is called encompassing effort. With one mind upholding morality, being free from faults, peaceful and tranquil, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in morality, not grasping or being attached, this is also called prajñā. How does patience encompass the other five pāramitās? When practicing patience, one does not frighten beings, and gives them peace and happiness, this is called encompassing giving. Moreover, enduring the suffering of greed and using wealth to help others, this is also called encompassing giving. Because of endurance, one refrains from killing, binding, etc., this is called encompassing morality. Enduring without ceasing, this is called encompassing effort. The mind of patience is not distracted, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in patience, not grasping or being attached, this is also called prajñā. How does effort encompass the other five pāramitās? Because of effort, one diligently cultivates good dharmas, benefiting beings, this is called encompassing giving. Diligently cutting off various evil deeds, this is called encompassing morality. With courageous strength, one endures various sufferings, this is called encompassing patience. Firmly abiding in effort, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in effort, being far from grasping and attachment, this is also called prajñā. How does meditation encompass
【English Translation】 Abiding in practice. 'Resources' refers to the giving of wealth. 'Fearlessness' refers to the giving of fearlessness. 'Dharma' refers to the giving of Dharma. 'One' refers to the initial Dāna pāramitā, which is the giving of resources. 'Two' refers to morality and patience, which are the giving of fearlessness. 'Three' refers to the latter three pāramitās, which are the giving of Dharma. Within the six pāramitās, the meaning of being difficult to surpass is all encompassed within morality. The meaning of endurance is all encompassed within patience. The meaning of encouraging diligence is encompassed within effort. The meaning of non-distraction is all encompassed within meditation. The meaning of detachment is encompassed within prajñā. The meaning of encompassing differences, as stated in the Mahāprajñāpāramitā Sūtra, is that each pāramitā encompasses all the others. How does giving encompass the other five pāramitās? When practicing giving, one's body, speech, and mind are pure, and one does not violate the Buddha's precepts while giving, this is called encompassing morality. Towards those who receive giving, even if they are hateful or abusive, one can endure and benefit them, this is called encompassing patience. Towards all beings, constantly giving without weariness, this is called encompassing effort. The mind of giving is not distracted, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in giving, not grasping or being attached, this is also called prajñā. How does morality encompass the other five pāramitās? When practicing morality, one refrains from killing, stealing, etc., and universally gives all beings peace and happiness, this is called encompassing giving. With the power of endurance, one does not create various faults, this is called encompassing patience. Upholding morality without ceasing, this is called encompassing effort. With one mind upholding morality, being free from faults, peaceful and tranquil, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in morality, not grasping or being attached, this is also called prajñā. How does patience encompass the other five pāramitās? When practicing patience, one does not frighten beings, and gives them peace and happiness, this is called encompassing giving. Moreover, enduring the suffering of greed and using wealth to help others, this is also called encompassing giving. Because of endurance, one refrains from killing, binding, etc., this is called encompassing morality. Enduring without ceasing, this is called encompassing effort. The mind of patience is not distracted, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in patience, not grasping or being attached, this is also called prajñā. How does effort encompass the other five pāramitās? Because of effort, one diligently cultivates good dharmas, benefiting beings, this is called encompassing giving. Diligently cutting off various evil deeds, this is called encompassing morality. With courageous strength, one endures various sufferings, this is called encompassing patience. Firmly abiding in effort, this is called encompassing meditation. Discriminating and skillfully practicing, this is called encompassing prajñā. Moreover, in effort, being far from grasping and attachment, this is also called prajñā. How does meditation encompass
餘五度。依禪舍著。慈悲益物名攝佈施。依禪離過名攝持戒。定心住緣安忍不動名攝忍辱。又依禪定發慈悲心。堪忍眾生打罵寢欺隨順攝取亦名為忍。于深禪定求無休息名攝精進。分別善脩名攝般若。又復禪不味不著亦名攝般若。云何般若攝餘五度。修行慧時能以正義惠施眾生名攝佈施。以智慧心觀過不為名攝持戒。于諸法中思惟不動名攝忍辱。又以智慧堪忍他惱亦名攝忍辱。觀法不倦名攝精進。于諸法中不起妄想亦名攝禪定。又依智慧分別善修一切三昧亦名攝禪。攝相如是。
第八門中明其資導為因之義。先辨資導。福能資助。慧能導達。資導不同。略有五種。一資導相生唯望未起。已生之福資未起智令其得生。已起之智導未生福令其得起。二資導相成義在同時。同時之福資同時智令其明凈。同時之智導同時福。令其堅固不可破壞。三資導舍相亦在同時。同時之福資同時智于空不著。同時之智導同時福于有不染。四資導得果其義寬通。以寬通故一福起時能資已生未生智慧令近菩提。一智現時能導已生未生之福智悉令近果。良以諸行共牽一果故彼福智一一現時資導一切。五隨行前後以說資導。福行先生。智慧後起。以先生福資未生智令其得生。以後生智導先起福令出生死趣向涅槃。資導如是(此一門竟)。
【現代漢語翻譯】 現代漢語譯本 還有般若（prajna，智慧）攝其餘五度（paramita，波羅蜜，即佈施、持戒、忍辱、精進、禪定）：修行智慧的時候，能夠以正義惠施眾生，這叫做般若攝佈施。以智慧心觀察過失而不去做，這叫做般若攝持戒。在一切法中思惟而不動搖，這叫做般若攝忍辱。又以智慧堪能忍受他人的惱害，也叫做般若攝忍辱。觀察法而不疲倦，這叫做般若攝精進。對於一切法中不起妄想，這叫做般若攝禪定。又依靠智慧分別善修一切三昧（samadhi，禪定），也叫做般若攝禪定。攝相是這樣的。 第八門中說明福慧資導作為因的意義。先辨別資導：福能資助，慧能導達，資助和導達不同。略有五種：一是資導相生，只針對尚未生起的情況。已經生起的福資助尚未生起的智慧，使它得以生起；已經生起的智慧引導尚未生起的福，使它得以生起。二是資導相成，意義在於同時。同時生起的福資助同時生起的智慧，使它明凈；同時生起的智慧引導同時生起的福，使它堅固不可破壞。三是資導舍相，也在同時。同時生起的福資助同時生起的智慧，使它對於空不執著；同時生起的智慧引導同時生起的福，使它對於有不染著。四是資導得果，其意義寬廣通達。因為寬廣通達的緣故，一生起福的時候，就能資助已生和未生的智慧，使之接近菩提（bodhi，覺悟）。一顯現智慧的時候，就能引導已生和未生的福和智慧，全部使之接近果。正是因為諸行共同牽引一個果，所以福和智慧一一顯現的時候，資助和引導一切。五是隨行前後來說資導。福行先生起，智慧後生起。以先生起的福資助未生起的智慧，使它得以生起；以後生起的智慧引導先起之福，使之出生死之趣，趣向涅槃（nirvana，寂滅）。資導是這樣的（這一門結束）。
【English Translation】 English version Furthermore, prajna (wisdom) encompasses the other five paramitas (perfections: generosity, morality, patience, diligence, and meditation): When cultivating wisdom, being able to bestow upon sentient beings with righteous principles is called prajna encompassing generosity. Observing faults with a wise mind and not committing them is called prajna encompassing morality. Contemplating without wavering amidst all dharmas is called prajna encompassing patience. Moreover, being able to endure the afflictions of others with wisdom is also called prajna encompassing patience. Observing the Dharma without weariness is called prajna encompassing diligence. Not generating deluded thoughts amidst all dharmas is called prajna encompassing meditation. Furthermore, relying on wisdom to discern and cultivate all samadhis (meditative states) is also called prajna encompassing meditation. Such is the nature of encompassing. In the eighth section, the meaning of merit and wisdom as supportive guides and causes is explained. First, distinguish between support and guidance: Merit supports, while wisdom guides. Support and guidance differ. There are roughly five types: First, support and guidance arise together, only concerning what has not yet arisen. Merit that has already arisen supports wisdom that has not yet arisen, enabling it to arise. Wisdom that has already arisen guides merit that has not yet arisen, enabling it to arise. Second, support and guidance are mutually complementary, their meaning lying in simultaneity. Merit arising simultaneously supports wisdom arising simultaneously, making it clear and pure. Wisdom arising simultaneously guides merit arising simultaneously, making it firm and indestructible. Third, support and guidance relinquish characteristics, also occurring simultaneously. Merit arising simultaneously supports wisdom arising simultaneously, preventing attachment to emptiness. Wisdom arising simultaneously guides merit arising simultaneously, preventing defilement by existence. Fourth, support and guidance attain results, their meaning being broad and comprehensive. Because of this breadth and comprehensiveness, when merit arises, it can support both arisen and unarisen wisdom, bringing it closer to bodhi (enlightenment). When wisdom manifests, it can guide both arisen and unarisen merit and wisdom, bringing them all closer to the fruit. It is precisely because all actions jointly lead to one result that each manifestation of merit and wisdom supports and guides everything. Fifth, support and guidance are described according to the sequence of actions. Merit arises first, followed by wisdom. The merit that arises first supports the wisdom that has not yet arisen, enabling it to arise. The wisdom that arises later guides the merit that arose earlier, leading it out of the cycle of birth and death and towards nirvana (liberation). Such is support and guidance (this section ends).
次明六度為因之義。于中別以三門辨釋。一明六度淺深分齊。二明果得差別不同。三以六度對果明因。言分齊者。義別有三。一緣修六度。于彼六識七識心中緣觀修習。二者真實有作六度。依前緣修動發真心令真心中諸行集起。此即地經第八地中世出世間有作凈勝。前五功德名為世間。后一智慧名為出世。此從緣生故曰有作。三者真實無作六度。真心自體本是一切功德法性。如妄想心雖不對緣現起煩惱。體是一切諸煩惱性。真心如是。雖不對緣現起諸德。體是一切諸功德性。故馬鳴言。從本已來具足無量性功德法。是功德性本為妄隱相似不凈。后息妄染本隱之性顯成今德。名為無作六波羅蜜。此即地經第八地中世出世間無作凈勝。分齊如是。次分果德。果德有二。一性凈果。本隱今顯。二方便果。本無今有。果德如是。次以六度對果明因。于中有二。一緣正分別。望性凈果無作六度以為正因。餘二為緣。望方便果有作六度以為正因。餘二為緣。二生了分別。望性凈果生了不定。若言辨無令有名生。則性凈果唯了因了非生因生。如涅槃說。非本無故。就了因中緣修有作二種六度異相顯了。故名了因。無作六度自體顯了而為果德。故曰了因。若說正起以為生因。傍助爲了則性凈果具足二因。無作六度以為生因。餘二為
【現代漢語翻譯】 現代漢語譯本 接下來闡明以六度（Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）為因的意義。其中，特別用三個方面來辨析解釋：一、闡明六度的淺深層次；二、闡明果報獲得的差別不同；三、用六度對應果報來闡明因地。說到層次，意義上有三種區別：一、緣修六度。在第六識、第七識心中，緣著境界觀想修習。二、真實有作六度。依靠前面的緣修，發動真心，使真心中各種行持聚集生起。這即是《十地經》（Daśabhūmika Sūtra）第八地中所說的世間和出世間的有作清凈殊勝。前五種功德稱為世間，后一種智慧稱為出世間。這是從因緣而生，所以稱為『有作』。三、真實無作六度。真心自體本來就是一切功德的法性。比如妄想心，雖然不對外緣而顯現生起煩惱，但其體性就是一切煩惱的本性。真心也是這樣，雖然不對外緣而顯現生起各種功德，但其體性就是一切功德的本性。所以馬鳴菩薩說，從本來就具足無量自性功德法。這種功德性本來被妄想所遮蔽，看起來好像不乾淨。後來止息妄想染污，本來被遮蔽的自性顯現成為現在的功德，稱為無作六波羅蜜（Anutpāda-ṣaṭ-pāramitā）。這即是《十地經》第八地中所說的世間和出世間的無作清凈殊勝。層次的區分就是這樣。 其次區分果德。果德有兩種：一、性凈果。本來隱藏現在顯現；二、方便果。本來沒有現在才有。果德就是這樣。 再次用六度對應果報來闡明因地。其中有兩種：一、緣正分別。相對於性凈果，無作六度可以作為正因，其餘兩種作為助緣。相對於方便果，有作六度可以作為正因，其餘兩種作為助緣。二、生了分別。相對於性凈果，生因和了因不確定。如果說辨別沒有而使有名生，那麼性凈果只是了因所了，不是生因所生。如《涅槃經》（Nirvana Sutra）所說，不是本來沒有的緣故。就了因中，緣修和有作兩種六度的異相顯現明瞭，所以名爲了因。無作六度自體顯現明瞭而成為果德，所以說爲了因。如果說正起而作為生因，旁邊輔助爲了因，那麼性凈果就具足兩種因。無作六度可以作為生因，其餘兩種作爲了因。
【English Translation】 English version Next, clarify the meaning of taking the Six Perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā, Generosity, Discipline, Patience, Diligence, Concentration, Wisdom) as the cause. Among them, specifically use three aspects to analyze and explain: First, clarify the shallow and deep levels of the Six Perfections; second, clarify the different differences in the attainment of karmic rewards; third, use the Six Perfections to correspond to the karmic rewards to clarify the causal ground. Speaking of levels, there are three differences in meaning: First, the Six Perfections of Conditioned Cultivation. In the sixth and seventh consciousnesses, contemplate and practice by focusing on the realm. Second, the Six Perfections of Real Action. Relying on the previous conditioned cultivation, activate the true mind, causing various practices in the true mind to gather and arise. This is the 'active' purity and superiority of the mundane and supramundane in the eighth ground of the 'Ten Stages Sutra' (Daśabhūmika Sūtra). The first five merits are called mundane, and the last wisdom is called supramundane. This is born from conditions, so it is called 'active'. Third, the Six Perfections of Real Non-Action. The true mind itself is originally the Dharma-nature of all merits. For example, the mind of delusion, although it does not manifest and arise afflictions in response to external conditions, its nature is the nature of all afflictions. The true mind is also like this, although it does not manifest and arise various merits in response to external conditions, its nature is the nature of all merits. Therefore, Bodhisattva Ashvaghosa said that from the beginning, it is fully endowed with limitless self-nature merit Dharmas. This merit nature was originally obscured by delusion and looks as if it is not clean. Later, stopping the defilement of delusion, the originally obscured self-nature manifests and becomes the present merit, called the Six Paramitas of Non-Action (Anutpāda-ṣaṭ-pāramitā). This is the 'non-active' purity and superiority of the mundane and supramundane in the eighth ground of the 'Ten Stages Sutra'. The distinction of levels is like this. Secondly, distinguish the karmic merits. There are two kinds of karmic merits: First, the Fruit of Self-Nature Purity. Originally hidden, now manifested; second, the Fruit of Expediency. Originally non-existent, now existent. The karmic merits are like this. Again, use the Six Perfections to correspond to the karmic rewards to clarify the causal ground. Among them, there are two kinds: First, the distinction between condition and direct cause. Relative to the Fruit of Self-Nature Purity, the Six Perfections of Non-Action can be taken as the direct cause, and the other two as auxiliary conditions. Relative to the Fruit of Expediency, the Six Perfections of Action can be taken as the direct cause, and the other two as auxiliary conditions. Second, the distinction between productive cause and revealing cause. Relative to the Fruit of Self-Nature Purity, the productive cause and revealing cause are uncertain. If it is said that distinguishing non-existence causes existence to arise, then the Fruit of Self-Nature Purity is only revealed by the revealing cause, not produced by the productive cause. As the 'Nirvana Sutra' (Nirvana Sutra) says, it is not because it was originally non-existent. Regarding the revealing cause, the different aspects of the two kinds of Six Perfections, conditioned cultivation and action, are manifested and clear, so it is called the revealing cause. The self-nature of the Six Perfections of Non-Action is manifested and clear and becomes the karmic merit, so it is said to be the revealing cause. If it is said that the direct arising is taken as the productive cause, and the auxiliary is the revealing cause, then the Fruit of Self-Nature Purity is fully endowed with two kinds of causes. The Six Perfections of Non-Action can be taken as the productive cause, and the other two as the revealing cause.
了。望方便果生了不定。若言了于本有名了。則方便果唯生因生非了因了。非本有故。就生因中有作六度為正因生。餘二六度為緣因生。若說正起以為生因。傍助爲了則方便果具足二因。如涅槃說。有作六度是彼正因。餘二六度是彼了因緣。修六度是了可解。無作六度云何名了。由見彼法成菩提智如色生識。故名了因。體性顯了成彼果故。
第九門中就位分異並辨優劣。言分異者。六度隨位異有二種。一者別異。如地經說。菩薩初地檀度增上。乃至六地般若增上。二者通異。如彼相續解脫經說。彼說六度義別有三。一者直名為波羅蜜。二上波羅蜜。三大波羅蜜。地前菩薩煩惱亦行。善法亦起。不能起勝。是故直得名波羅蜜。初地已上乃至七地煩惱不行。善法獨起。隨分平等離染清凈名上波羅蜜。八地已上微細使性畢竟永滅。善行深廣名大波羅蜜。隱顯如是。通則義齊(此一門竟)。
次辨優劣。釋有二。一攝善分別。二治患分別。攝善之中義別有四。一約位分別。檀在初地。乃至般若在第六地。且在初地。最以為劣。戒在二地。次以為勝。如是漸增乃至般若在第六地。最以為上。此之一義如地經說。二就能分別。精進般若通能策導一切諸行。說以為勝。余不如是。說以為劣。此之一義如地持說。彼論言。
【現代漢語翻譯】 現代漢語譯本：因此，期望方便之果的產生是不確定的。如果說『了』（liao，指明了、通達）在於本有的名『了』，那麼方便之果僅僅由『因生』（yin sheng，由因產生）而非『了因了』（liao yin liao，由明瞭因產生）。因為它不是本有的。在『生因』（sheng yin，產生之因）中，以修作六度（liu du，佈施、持戒、忍辱、精進、禪定、智慧）為正因生，其餘二六度為緣因生。如果說『正起』（zheng qi，主要生起）作為生因，輔助的作為『了』，那麼方便之果就具足了兩種因。如《涅槃經》所說，有作六度是它的正因，其餘二六度是它的了因緣。修六度是可以通過明瞭而理解的，但無作六度（wu zuo liu du，無為的六度）如何稱爲了呢？由於見到彼法成就菩提智（pu ti zhi，覺悟的智慧），就像色（se，物質）產生識（shi，意識）一樣，所以稱為『了因』，因為體性顯明瞭成就了那個果。
第九門中，就位分異並辨優劣。說到分異，六度隨位而異有兩種：一是別異，如《地經》（Di Jing）所說，菩薩（pu sa，覺悟的有情）初地（chu di，初地）檀度（tan du，佈施）增上，乃至六地（liu di，第六地）般若（ban ruo，智慧）增上。二是通異，如《相續解脫經》（Xiangxu Jietuo Jing）所說，其中說六度的意義差別有三種：一是直接稱為波羅蜜（bo luo mi，到彼岸），二是上波羅蜜（shang bo luo mi，更上的到彼岸），三是羅蜜（ luo mi，最上的到彼岸）。地前菩薩煩惱也生起，善法也生起，但不能生起殊勝的，所以只能稱為波羅蜜。初地以上乃至七地（qi di，第七地）煩惱不行，善法單獨生起，隨分平等，遠離染污，清凈，稱為上波羅蜜。八地（ba di，第八地）以上，微細的使性畢竟永滅，善行深廣，稱為**羅蜜。隱顯就是這樣，通則意義相同（這一門結束）。
接下來辨別優劣。解釋有兩種：一是攝善分別，二是治患分別。在攝善之中，意義差別有四種：一是約位分別，佈施在初地，乃至般若在第六地。且在初地，最被認為是劣，持戒在二地，其次被認為是勝，如此逐漸增加，乃至般若在第六地，最被認為是上。這一意義如《地經》（Di Jing）所說。二是就能分別，精進（jing jin，精進）和般若通能策導一切諸行，所以被認為是勝，其餘不如這樣，所以被認為是劣。這一意義如《地持》（Di Chi）所說，該論說：
【English Translation】 English version: Therefore, the expectation of the fruit of skillful means arising is uncertain. If it is said that 『liao』 (understanding, clarity) lies in the originally existing name 『liao,』 then the fruit of skillful means arises only from 『yin sheng』 (arising from cause) and not from 『liao yin liao』 (arising from the cause of understanding). Because it is not originally existing. Among the 『sheng yin』 (causes of arising), cultivating the six paramitas (liu du, generosity, discipline, patience, diligence, meditation, wisdom) is the primary cause of arising, and the remaining two six paramitas are the contributing causes of arising. If it is said that 『zheng qi』 (primary arising) is the cause of arising, and the auxiliary is 『liao,』 then the fruit of skillful means is complete with two causes. As the Nirvana Sutra says, the active six paramitas are its primary cause, and the remaining two six paramitas are its 『liao yin yuan』 (conditions for understanding cause). Cultivating the six paramitas can be understood through clarity, but how can the non-active six paramitas (wu zuo liu du, non-active six paramitas) be called 『liao』? Because seeing that Dharma (fa, law, teaching) accomplishes Bodhi wisdom (pu ti zhi, wisdom of enlightenment), just as form (se, matter) produces consciousness (shi, consciousness), it is called 『liao yin』 (cause of understanding), because the essence clearly accomplishes that fruit.
In the ninth section, differences in position are discussed, and superiority and inferiority are distinguished. Regarding differences, the six paramitas vary according to position in two ways: first, specific differences, as the Di Jing says, the Bodhisattva's (pu sa, enlightened being) generosity (tan du, giving) is supreme in the first ground (chu di, first stage), and so on, until wisdom (ban ruo, wisdom) is supreme in the sixth ground (liu di, sixth stage). Second, general differences, as the Xiangxu Jietuo Jing says, which states that there are three differences in the meaning of the six paramitas: first, directly called Paramita (bo luo mi, to the other shore); second, Upper Paramita (shang bo luo mi, higher other shore); and third, ** Paramita (** luo mi, highest other shore). Before the first ground, the Bodhisattva's afflictions also arise, and good deeds also arise, but they cannot give rise to the superior, so they can only be called Paramita. From the first ground up to the seventh ground (qi di, seventh stage), afflictions do not arise, and good deeds arise alone, equally according to their share, free from defilement, pure, and are called Upper Paramita. From the eighth ground (ba di, eighth stage) onwards, subtle latent tendencies are completely and permanently extinguished, and good deeds are profound and vast, and are called ** Paramita. The hidden and manifest are like this, and in general, the meanings are the same (this section ends).
Next, the superiority and inferiority are distinguished. There are two explanations: first, distinguishing by encompassing good; second, distinguishing by treating afflictions. Among encompassing good, there are four differences in meaning: first, distinguishing by position, generosity is in the first ground, and so on, until wisdom is in the sixth ground. And in the first ground, it is considered the most inferior, discipline is in the second ground, and it is considered the next superior, and so on gradually increasing, until wisdom is in the sixth ground, and it is considered the most superior. This meaning is as the Di Jing says. Second, distinguishing by ability, diligence (jing jin, diligence) and wisdom can generally encourage and guide all practices, so they are considered superior, and the others are not like this, so they are considered inferior. This meaning is as the Di Chi says, which states:
六度之中精進般若勝餘波羅蜜。如四攝中愛語為勝四無量中大悲為勝。如是一切。三主伴分別。慧為行主。說之為勝。餘五伴助說以為劣。此之一義如大品說。地論亦云。智眷屬者。所謂檀等。四就說行相成分別。六俱是勝。六俱是劣。何故如是。六度之行互相助成。檀行為主餘五助成。檀行主故說以為勝。餘五助故說之為劣。乃至般若類亦同然。此之一義如大品經六度相攝品說。攝善義中有此四異。治患義中亦有四種。一對業煩惱辨其優劣。戒治業非。余治煩惱。業兼易防能治之行說之為劣。煩惱是本。深細難遣能治之道通以為勝。若爾何故戒在施上。釋言。上能起犯戒煩惱。難治于慳故能治戒在於總上。非是破戒細于慳故戒在施上。故信戒等五種善中戒初施后。六念亦爾。二對使非使辨其優劣。六中忍慧對治使惑。忍治瞋使。慧治癡使。余治非使。施治慳垢。是故非使戒防業非。故亦非使。精進與禪治煩惱地。故亦非使。使強難斷。忍慧能除。說之為勝。非使易遣餘四治之。說以為劣。問曰。何故忍慧二行偏治使性。釋言。六中前三是其化眾生力。后三是其護煩惱力。化生力中忍勝餘劣。護煩惱中慧勝餘劣。今就勝處明除使惑。余廢不論。三伏永分別。前五伏斷說之為劣。般若永斷說以為勝。四隨過互論六度皆有
【現代漢語翻譯】 現代漢語譯本 六度（Six Perfections）之中，精進（Vīrya-pāramitā, Perseverance）和般若（Prajñā-pāramitā, Wisdom）勝過其餘的波羅蜜（Pāramitā, Perfections）。如同四攝（Four Means of Attraction）中，愛語（Priyavacana, Kind Speech）最為殊勝；四無量心（Four Immeasurables）中，大悲（Mahākaruṇā, Great Compassion）最為殊勝。一切皆是如此。 從主伴關係上分別，智慧是修行的主導，因此說它殊勝。其餘五度是輔助，因此說它們相對較弱。這個道理如同《大品般若經》（Mahāprajñāpāramitā Sūtra）所說。《地持論》（Bodhisattvabhūmi）也說：『智慧的眷屬，就是佈施（Dāna）等。』 從成就修行相貌上分別，六度都是殊勝的，六度也都是相對較弱的。為什麼會這樣呢？因為六度的修行是互相幫助成就的。佈施行為主導，其餘五度輔助成就它。因為佈施是主導，所以說它殊勝；其餘五度是輔助，所以說它們相對較弱。乃至般若也是同樣的道理。這個道理如同《大品般若經》的《六度相攝品》所說。 在攝善的意義中，有這四種不同。在對治煩惱的意義中，也有四種。 一對治業和煩惱，辨別它們的優劣。戒（Śīla, Morality）對治業，其餘的對治煩惱。業相對容易防範，能對治業的行為，就說它相對較弱。煩惱是根本，深細難以去除，能對治煩惱的道，就普遍認為殊勝。如果這樣，為什麼戒在佈施之上呢？解釋說：因為佈施容易引起犯戒的煩惱，這種煩惱難以對治慳吝，所以能對治犯戒的戒，就在佈施之上。不是因為破戒比慳吝更細微，所以戒在佈施之上。所以，在信、戒等五種善法中，戒在佈施之前。六念也是如此。 二是對治使和非使，辨別它們的優劣。六度中，忍（Kṣānti, Patience）和慧（Prajñā, Wisdom）對治使惑（Kleshas, Afflictions）。忍對治嗔使（Anger），慧對治癡使（Ignorance）。其餘的對治非使。佈施對治慳吝的垢染，所以是對治非使。戒防止惡業，所以也是非使。精進（Vīrya, Diligence）和禪定（Dhyāna, Meditation）對治煩惱的根本，所以也是非使。使惑強大難以斷除，忍和慧能夠去除，所以說它們殊勝。非使容易去除，其餘四度對治它們，所以說它們相對較弱。問：為什麼忍和慧這兩種修行偏重於對治使惑的性質呢？解釋說：六度中，前三度是化度眾生的力量，后三度是守護煩惱的力量。在化度眾生的力量中，忍勝過其餘的。在守護煩惱的力量中，慧勝過其餘的。現在就殊勝之處來說明去除使惑，其餘的就暫且不論。 三是伏斷和永斷的區別。前五度是伏斷，說它們相對較弱。般若是永斷，說它殊勝。 四是隨過互論，六度都有過失。
【English Translation】 English version Among the Six Perfections (Ṣaṭ-pāramitā), Perseverance (Vīrya-pāramitā) and Wisdom (Prajñā-pāramitā) excel the other Perfections (Pāramitā). Just as in the Four Means of Attraction (Saṃgrahavastu), Kind Speech (Priyavacana) is the most excellent; and in the Four Immeasurables (Apramāṇa), Great Compassion (Mahākaruṇā) is the most excellent. Everything is like this. Distinguishing from the perspective of the principal and auxiliary, wisdom is the guide of practice, therefore it is said to be superior. The other five are auxiliary, therefore they are said to be relatively weaker. This principle is as stated in the 'Mahāprajñāpāramitā Sūtra'. The 'Bodhisattvabhūmi' also says: 'The retinue of wisdom is generosity (Dāna) and so on.' Distinguishing from the perspective of accomplishing the aspects of practice, all six perfections are superior, and all six perfections are also relatively weaker. Why is this so? Because the practice of the six perfections mutually helps to accomplish each other. Generosity leads, and the other five help to accomplish it. Because generosity is the leader, it is said to be superior; the other five are auxiliary, so they are said to be relatively weaker. Even wisdom is the same. This principle is as stated in the 'Chapter on the Mutual Inclusion of the Six Perfections' in the 'Mahāprajñāpāramitā Sūtra'. In the meaning of gathering goodness, there are these four differences. In the meaning of counteracting afflictions, there are also four types. First, distinguishing the merits of counteracting karma and afflictions. Morality (Śīla) counteracts karma, and the others counteract afflictions. Karma is relatively easy to prevent, so the practice that counteracts karma is said to be relatively weaker. Afflictions are the root, deep and difficult to remove, so the path that counteracts afflictions is generally considered superior. If so, why is morality above generosity? It is explained that generosity easily gives rise to the affliction of violating precepts, which is difficult to counteract stinginess, so morality, which can counteract violating precepts, is above generosity. It is not because breaking precepts is more subtle than stinginess that morality is above generosity. Therefore, among the five good qualities of faith, morality, etc., morality comes before generosity. The six recollections are also like this. Second, distinguishing the merits of counteracting the 'with- outflows' and 'without-outflows'. Among the six perfections, patience (Kṣānti) and wisdom (Prajñā) counteract the 'with-outflows' (Kleshas, Afflictions). Patience counteracts anger, and wisdom counteracts ignorance. The others counteract the 'without-outflows'. Generosity counteracts the defilement of stinginess, so it counteracts the 'without-outflows'. Morality prevents evil karma, so it is also 'without-outflows'. Perseverance (Vīrya) and meditation (Dhyāna) counteract the root of afflictions, so they are also 'without-outflows'. The 'with-outflows' are strong and difficult to cut off, but patience and wisdom can remove them, so they are said to be superior. The 'without-outflows' are easy to remove, and the other four perfections counteract them, so they are said to be relatively weaker. Question: Why do patience and wisdom tend to focus on counteracting the nature of the 'with-outflows'? It is explained that among the six perfections, the first three are the power to transform sentient beings, and the last three are the power to protect against afflictions. In the power to transform sentient beings, patience excels the others. In the power to protect against afflictions, wisdom excels the others. Now, focusing on the superior aspects, we explain the removal of the 'with-outflows', and the others are temporarily not discussed. Third, distinguishing between suppression and permanent cutting off. The first five perfections are suppression, so they are said to be relatively weaker. Wisdom is permanent cutting off, so it is said to be superior. Fourth, discussing faults mutually, all six perfections have faults.
勝劣之義。望慳貪病佈施為勝。餘者為劣。對破戒病持戒為勝。乃至對治愚癡之病般若最勝。餘者為劣。是故六度皆有勝劣。
第十明其因起次第。如地持說。始不顧賊舍離出家。故先明施。既出家已受菩薩戒。精持不犯。故次明戒。以護戒故忍力清凈不怖眾生。故次明忍。以忍力故能安苦緣。勤修無間善法方便。故次明精進。以其精進不放逸。故善一其心。故次明禪。心善一故得實知見。故次明慧。問曰。精進通策諸行為諸行本。何不初說乃為第四。釋言。精進雖策諸行隨義別分。或屬前三。或屬后二。故置第四。云何屬前。如地持說。前四戒學。精進是其戒行所依。故在第四。云何屬后。如龍樹說。施戒及忍世人能行不假精進。故不在初。云何不假。論言。如人所有客主法應供養。或為種種因緣行施。乃至畜生亦知施食。是故佈施不假精進。又復世人見為惡者王法治罪順過不為。或畏惡名。或思世間種種苦惱。避罪不作。或有性善不樂為惡。不由精進。又如世人于打罵等或以畏故不敢返報。或復力小不堪加報。或性和忍而不返報。不假精進。又前三中雖有精進小故不說。禪智微細世間眾生不能自起。要假精進。故禪智前宣說精進。何故如是。禪定是其上地勝法。勤習方現。般若是其照理深行。專修乃成。故
【現代漢語翻譯】 現代漢語譯本：勝劣的意義在於，針對慳貪的毛病，佈施（Dana，慷慨施捨）是殊勝的，其他的（行為）是較差的。針對破戒的毛病，持戒（Sila，遵守戒律）是殊勝的，其他的（行為）是較差的。乃至針對愚癡的毛病，般若（Prajna，智慧）是最殊勝的，其他的（行為）是較差的。因此，六度（Paramita，六種波羅蜜）都有勝劣之分。
第十說明其因果次第。如《地持經》（Bodhisattvabhumi，菩薩地持經）所說，一開始不顧惜財物，捨棄世俗而出家，所以首先說明佈施。既然出家了，就受持菩薩戒，精進地守護而不違犯，所以其次說明持戒。因為守護戒律的緣故，忍辱的力量清凈，不畏懼眾生，所以其次說明忍辱（Ksanti，忍耐）。因為忍辱的力量，能夠安於困苦的境遇，勤奮地修習沒有間斷的善法方便，所以其次說明精進（Virya，精進）。因為精進而不放逸，所以能夠專一其心，所以其次說明禪定（Dhyana，禪定）。心能夠專一的緣故，就能真實地瞭解事物，所以其次說明智慧。
有人問：『精進能夠策勵各種行為，是各種行為的根本，為什麼不首先說，而放在第四位呢？』解釋說：『精進雖然能夠策勵各種行為，但隨著意義的不同而分別，或者屬於前三者（佈施、持戒、忍辱），或者屬於后二者（禪定、智慧），所以放在第四位。』
怎樣屬於前三者呢？如《地持經》所說，前面的四種戒學，精進是其戒行所依賴的。所以放在第四位。怎樣屬於后二者呢？如龍樹（Nagarjuna）所說，佈施、持戒和忍辱，世人能夠做到，不需要依靠精進，所以不在最初說明。
為什麼不需要依靠精進呢？論中說，比如有人有客人或主人，按照禮法應該供養，或者因為種種因緣而行佈施，乃至畜生也知道施捨食物。因此，佈施不需要依靠精進。而且世人看到認為是惡的事情，王法會懲治，爲了順應法律而不去做，或者害怕惡名，或者考慮到世間的種種苦惱，爲了避免罪過而不去做，或者有的人天性善良而不喜歡作惡，這些都不是因為精進。
又比如世人對於打罵等，或者因為害怕的緣故不敢反擊，或者因為力量弱小而無法反擊，或者天性和善忍耐而不反擊，這些都不需要依靠精進。而且前面的三種（佈施、持戒、忍辱）中雖然也有精進，但力量很小所以不說。禪定和智慧非常微妙，世間的眾生不能自己生起，一定要依靠精進，所以禪定和智慧之前宣說精進。為什麼這樣呢？禪定是其上地的殊勝之法，勤奮修習才能顯現。般若是其照亮真理的深刻行為，專心修習才能成就。所以。
【English Translation】 English version: The meaning of superiority and inferiority lies in that, with regard to the ailment of stinginess and greed, giving (Dana, generosity) is superior, and the others (actions) are inferior. With regard to the ailment of breaking precepts, upholding precepts (Sila, moral discipline) is superior, and the others (actions) are inferior. Even with regard to the ailment of ignorance, wisdom (Prajna, wisdom) is the most superior, and the others (actions) are inferior. Therefore, the six perfections (Paramita, six perfections) all have superiority and inferiority.
The tenth explains the order of their causes and arising. As the Bodhisattvabhumi Sutra (Bodhisattvabhumi, Stages of a Bodhisattva) says, initially, one disregards possessions and renounces the world to become a monk, so giving is explained first. Since one has renounced the world, one upholds the Bodhisattva precepts, diligently guarding them without transgression, so upholding precepts is explained next. Because of guarding the precepts, the power of patience is purified, and one is not afraid of sentient beings, so patience (Ksanti, patience) is explained next. Because of the power of patience, one can be at peace in difficult circumstances, diligently cultivating uninterrupted skillful means of good, so diligence (Virya, diligence) is explained next. Because of diligence and non-negligence, one can concentrate one's mind, so meditation (Dhyana, meditation) is explained next. Because the mind can be concentrated, one can truly understand things, so wisdom is explained next.
Someone asks: 'Diligence can encourage all actions and is the root of all actions, why is it not explained first, but placed in the fourth position?' The explanation is: 'Although diligence can encourage all actions, it is divided according to the difference in meaning, either belonging to the first three (giving, upholding precepts, patience) or belonging to the last two (meditation, wisdom), so it is placed in the fourth position.'
How does it belong to the first three? As the Bodhisattvabhumi Sutra says, in the preceding four studies of precepts, diligence is what the practice of precepts relies on. So it is placed in the fourth position. How does it belong to the last two? As Nagarjuna (Nagarjuna) says, giving, upholding precepts, and patience can be practiced by worldly people without relying on diligence, so it is not explained at the beginning.
Why is it not necessary to rely on diligence? The treatise says, for example, if someone has guests or hosts, they should be provided for according to etiquette, or giving is practiced for various reasons, and even animals know to give food. Therefore, giving does not need to rely on diligence. Moreover, worldly people see things that are considered evil, and the law will punish them, so they do not do them in order to comply with the law, or they are afraid of a bad reputation, or they consider the various sufferings of the world, and do not do them to avoid sin, or some people are naturally good and do not like to do evil, these are not because of diligence.
Also, for example, worldly people, when faced with beatings and scoldings, either dare not retaliate because of fear, or cannot retaliate because of weakness, or are naturally kind and patient and do not retaliate, these do not need to rely on diligence. Moreover, although there is also diligence in the preceding three (giving, upholding precepts, patience), the power is small, so it is not mentioned. Meditation and wisdom are very subtle, and worldly beings cannot arise them on their own, they must rely on diligence, so diligence is explained before meditation and wisdom. Why is it like this? Meditation is the superior Dharma of the higher ground, and it can only be manifested through diligent practice. Wisdom is the profound practice of illuminating the truth, and it can only be achieved through dedicated practice. Therefore.
假精進。又禪智中得勝境界勤心轉增。譬如世人掘水見濕。攢火見煙求心逾猛。彼亦如是。僧故偏說。又復前三依事修行。后之二種依義而成。舍事入義。非勤不能故在第四。問曰。但有前三福行。所愿皆得。何假精進方得禪智。龍樹釋言。佛道深難。雖有前三不能成辦。要假精進方得禪智及諸佛法。故地持云。世尊種種稱歎精進為菩提因。六度之義辨之粗爾。
六念義五門分別(一釋名義 二開合辨相 三隨別廣釋 四次第 五念之所為)
第一釋名。六念之義出涅槃經。守境名念。念別不同。一門說六。六名是何。一者唸佛。二者念法。三者念僧。四者念戒。五者念施。六者念天。六中初三念其所學。中間二種念己所行。后之一種念己所成涅槃之果。言唸佛者。覺故名佛。念有四義。一緣如來有大功德是諸眾生無上大師。名爲念佛。二緣佛德念己當同。名爲念佛。三緣佛德欲與眾生。名爲念佛。四離妄想與彼如來實德相應。名爲念佛。言念法者。軌則名法。念有四義。一緣法寶有大功德是諸眾生無上妙藥。名爲念法。二緣法寶念己當證。名爲念法。三念法寶欲授眾生。名爲念法。四離妄想與法相應。名爲念法。言念僧者。和故名僧。念有四義。一緣僧寶有大功德是諸眾生良厚福田。名爲念僧。二緣僧
【現代漢語翻譯】 現代漢語譯本 假精進：又如在禪定智慧中獲得殊勝境界，更加努力修行。譬如世人掘井見水，鉆木取火，求法之心更加猛烈。這種情況也是如此。所以僧人特別強調精進。而且，前三種修行是依事而修，后兩種是依義而成。捨棄事相而入于義理，非精進不能達到，所以在六度中排在第四位。問：只要有前三種福德之行，所求都能得到，為何還要依靠精進才能獲得禪定智慧？龍樹（Nagarjuna）解釋說：佛道深奧艱難，即使有前三種福德之行也不能成就，必須依靠精進才能獲得禪定智慧以及諸佛之法。所以《地持經》（Bodhisattvabhūmi）說：世尊種種稱讚精進是菩提（bodhi，覺悟）之因。六度的意義大概就是這樣。 六念義，分為五門來分別：（一、解釋名義；二、開合辨相；三、隨類別詳細解釋；四、次第；五、唸的功用） 第一，解釋名義。六唸的意義出自《涅槃經》（Nirvana Sutra）。守護境界稱爲念。唸的內容不同，這裡用一個門來說明六種念。六念是什麼？一是念佛（Buddha，覺者），二是念法（Dharma，佛法），三是念僧（Sangha，僧團），四是念戒（Śīla，戒律），五是念施（Dāna，佈施），六是念天（Deva，天神）。六念中，前三種是念所學的內容，中間兩種是念自己所修行的，后一種是念自己所成就的涅槃（Nirvana，寂滅）之果。說到唸佛，覺悟故名為佛。唸佛有四種含義：一是緣念如來（Tathagata，如來）有大功德，是眾生無上的導師，這叫做唸佛。二是緣唸佛的功德，念自己應當與之相同，這叫做唸佛。三是緣唸佛的功德，想要給予眾生，這叫做唸佛。四是遠離妄想，與如來的真實功德相應，這叫做唸佛。說到念法，軌則名為法。念法有四種含義：一是緣念法寶有大功德，是眾生無上的妙藥，這叫做念法。二是緣念法寶，念自己應當證得，這叫做念法。三是念法寶，想要授予眾生，這叫做念法。四是遠離妄想，與法相應，這叫做念法。說到念僧，和合故名為僧。念僧有四種含義：一是緣念僧寶有大功德，是眾生良田福田，這叫做念僧。二是緣念僧
【English Translation】 English version False diligence: Furthermore, if one gains a superior state in meditative wisdom, one's diligent practice increases even more. It is like worldly people who, when digging for water, see moisture; when drilling for fire, see smoke; their desire to seek the mind becomes even more intense. This is also the case here. Therefore, monks especially emphasize diligence. Moreover, the first three practices rely on phenomena, while the latter two are based on meaning. Abandoning phenomena and entering into meaning cannot be done without diligence, so it is placed fourth among the six perfections. Question: If one only has the first three meritorious practices, one can obtain all that one wishes for. Why is it necessary to rely on diligence to obtain meditative wisdom? Nāgārjuna (龍樹) explains: The Buddha's path is profound and difficult. Even with the first three meritorious practices, one cannot accomplish it. One must rely on diligence to obtain meditative wisdom and all the Buddha's teachings. Therefore, the Bodhisattvabhūmi (地持經) says: The World Honored One praises diligence in various ways as the cause of bodhi (菩提, enlightenment). The meaning of the six perfections is roughly explained in this way. The meaning of the Six Recollections, to be distinguished in five sections: (1. Explanation of the names and meanings; 2. Analysis of opening and closing; 3. Detailed explanation according to categories; 4. Order; 5. The purpose of recollection) First, explaining the names and meanings. The meaning of the Six Recollections comes from the Nirvana Sutra (涅槃經). Guarding the state is called recollection. The content of recollection is different. Here, one section explains the six recollections. What are the six recollections? First is recollection of the Buddha (佛, the Awakened One), second is recollection of the Dharma (法, the teachings), third is recollection of the Sangha (僧, the monastic community), fourth is recollection of morality (戒, ethical conduct), fifth is recollection of generosity (施, giving), and sixth is recollection of the Devas (天, deities). Among the six recollections, the first three are recollections of what is learned, the middle two are recollections of what one practices, and the last one is recollection of the fruit of Nirvana (涅槃, liberation) that one has attained. Speaking of recollection of the Buddha, 'Buddha' means 'awakened.' There are four meanings of recollecting the Buddha: First, recollecting that the Tathagata (如來) has great merit and is the unsurpassed teacher of all beings is called recollection of the Buddha. Second, recollecting the Buddha's merit and thinking that one should be the same is called recollection of the Buddha. Third, recollecting the Buddha's merit and wanting to give it to all beings is called recollection of the Buddha. Fourth, being free from delusion and being in accordance with the real merit of the Tathagata is called recollection of the Buddha. Speaking of recollection of the Dharma, 'Dharma' means 'norm' or 'principle.' There are four meanings of recollecting the Dharma: First, recollecting that the Dharma Jewel has great merit and is the unsurpassed medicine for all beings is called recollection of the Dharma. Second, recollecting the Dharma Jewel and thinking that one should attain it is called recollection of the Dharma. Third, recollecting the Dharma Jewel and wanting to give it to all beings is called recollection of the Dharma. Fourth, being free from delusion and being in accordance with the Dharma is called recollection of the Dharma. Speaking of recollection of the Sangha, 'Sangha' means 'harmony.' There are four meanings of recollecting the Sangha: First, recollecting that the Sangha Jewel has great merit and is a good field of merit for all beings is called recollection of the Sangha. Second, recollecting the Sangha
德念己當行。名爲念僧。三緣僧行欲與眾生。名爲念僧。四離妄想與彼真實僧行相應。名爲念僧。言念戒者。防禁名戒。念有四義。一緣戒行有大勢力能除眾生惡不善法。名爲念戒。二念己所受精勤護持。名爲念戒。三念己戒善勸人同習名爲念戒。四離妄想得戒實性清凈無染。名爲念戒。言念施者。惠舍名施。念有四義。一念施行有大功德能破眾生慳貪重病。名爲念施。二念己所行專精修習。名爲念施。三念以施善攝取眾生。名爲念施。四離妄想得施實性無所繫著。名爲念施。問曰。行有六度之別。今此何故偏念戒施。釋言。略故。以此行始故偏舉之。又問。于彼六度之中先施后戒。今此何故先戒后施釋言。行者二種次第。一粗細次第。施粗易為。是故先修。戒細難作。是以後習。二止作次第。要先止惡。然後作善。如似染衣要先除垢后受染色。戒是止行。是故先明。施是作行。是以後說。彼六度中依粗細門故先明施。此六念中依止作門故先明戒。言念天者。己家當來所成涅槃寂凈名天。有凈光明所受自然亦名為天。念有四義。一緣當來力無畏等一切種德有大福利。名爲念天。二緣當果起必成意。名爲念天。三緣當果欲與眾生。名爲念天。四離妄想與彼菩薩境界相應。名爲念天。名義如是(此一門竟)。
第二
【現代漢語翻譯】 現代漢語譯本 德念己當行，這被稱為『念僧』（憶念僧伽）。以三種因緣與僧伽的行為相應，希望利益眾生，這被稱為『念僧』。遠離妄想，與真實的僧伽行為相應，這被稱為『念僧』。 說到『念戒』（憶念戒律），防範和禁止被稱為『戒』。憶念戒律有四種含義：一是憶念戒律的行為具有強大的力量，能夠去除眾生的惡和不善之法，這被稱為『念戒』。二是憶念自己所受持的戒律，精勤地守護和保持，這被稱為『念戒』。三是憶念自己持戒的善行，勸導他人一同修習，這被稱為『念戒』。四是遠離妄想，獲得戒律的真實體性，清凈而沒有污染，這被稱為『念戒』。 說到『念施』（憶念佈施），惠予和捨棄被稱為『施』。憶念佈施有四種含義：一是憶念佈施的行為具有巨大的功德，能夠破除眾生慳吝貪婪的嚴重疾病，這被稱為『念施』。二是憶念自己所實行的佈施，專心精進地修習，這被稱為『念施』。三是憶念通過佈施的善行來攝取眾生，這被稱為『念施』。四是遠離妄想，獲得佈施的真實體性，不執著于任何事物，這被稱為『念施』。 有人問：『修行有六度（六種到達彼岸的方法）的區別，為什麼現在這裡偏重於憶念戒律和佈施呢？』 解釋說：『這是因為簡略的緣故。因為這些行為是修行的開始，所以特別舉出它們。』 又有人問：『在六度之中，先是佈施而後是戒律，為什麼現在這裡先是戒律而後是佈施呢？』 解釋說：『修行有兩種次第：一是粗細的次第。佈施是粗顯的，容易做到，所以先修習。戒律是細微的，難以做到，所以後修習。二是止惡和行善的次第。必須要先停止作惡，然後才能行善。就像染色的衣服，必須要先去除污垢，然後才能接受染色。戒律是止惡的行為，所以先說明。佈施是行善的行為，所以後說明。在六度之中，依據粗細的方面，所以先說明佈施。在這六念之中，依據止惡和行善的方面，所以先說明戒律。』 說到『念天』（憶念天道），自己將來所成就的涅槃寂靜被稱為『天』。具有清凈光明，所感受的是自然而然的快樂，也稱為『天』。憶念天道有四種含義：一是憶念將來所獲得的力、無畏等一切種類的功德，具有巨大的福利，這被稱為『念天』。二是憶念將來所獲得的果報，發起必定成就的意願，這被稱為『念天』。三是憶念將來所獲得的果報，希望給予眾生，這被稱為『念天』。四是遠離妄想，與菩薩的境界相應，這被稱為『念天』。 名義就是這樣（這一門結束）。 第二
【English Translation】 English version 『De Nian Ji Dang Xing』 is called 『Nian Seng』 (Recollection of the Sangha). To be in accordance with the Sangha's conduct through three conditions, wishing to benefit sentient beings, is called 『Nian Seng』. To be free from delusion and correspond with the true Sangha's conduct is called 『Nian Seng』. Speaking of 『Nian Jie』 (Recollection of the Precepts), prevention and prohibition are called 『precepts』. There are four meanings to recollecting the precepts: First, recollecting the conduct of the precepts has great power to remove the evil and unwholesome dharmas of sentient beings, which is called 『Nian Jie』. Second, recollecting the precepts one has received, diligently guarding and maintaining them, is called 『Nian Jie』. Third, recollecting one's own virtuous conduct of upholding the precepts, encouraging others to practice together, is called 『Nian Jie』. Fourth, being free from delusion and attaining the true nature of the precepts, being pure and without defilement, is called 『Nian Jie』. Speaking of 『Nian Shi』 (Recollection of Giving), bestowing and relinquishing are called 『giving』. There are four meanings to recollecting giving: First, recollecting the act of giving has great merit and virtue, capable of breaking the severe illness of stinginess and greed in sentient beings, which is called 『Nian Shi』. Second, recollecting one's own practice of giving, focusing intently on cultivation, is called 『Nian Shi』. Third, recollecting the act of benefiting sentient beings through the virtue of giving, is called 『Nian Shi』. Fourth, being free from delusion and attaining the true nature of giving, being unattached to anything, is called 『Nian Shi』. Someone asks: 『Practice has the distinction of the Six Paramitas (six methods of reaching the other shore), why is it that here there is an emphasis on recollecting the precepts and giving?』 The explanation is: 『It is because of brevity. Because these actions are the beginning of practice, they are specifically mentioned.』 Someone also asks: 『Among the Six Paramitas, giving comes before precepts, why is it that here precepts come before giving?』 The explanation is: 『There are two sequences in practice: First, the sequence of coarse and subtle. Giving is coarse and easy to do, so it is cultivated first. Precepts are subtle and difficult to do, so they are cultivated later. Second, the sequence of ceasing evil and doing good. One must first cease doing evil, and then one can do good. It is like dyeing clothes, one must first remove the dirt before accepting the dye. Precepts are the act of ceasing, so they are explained first. Giving is the act of doing, so it is explained later. Among the Six Paramitas, giving is explained first based on the aspect of coarse and subtle. Among these Six Recollections, precepts are explained first based on the aspect of ceasing evil and doing good.』 Speaking of 『Nian Tian』 (Recollection of the Heavenly Realm), one's own future attainment of Nirvana's tranquility is called 『Tian』 (Heaven). Having pure light and experiencing natural joy is also called 『Tian』. There are four meanings to recollecting the Heavenly Realm: First, recollecting all kinds of virtues such as strength and fearlessness to be obtained in the future, having great blessings, is called 『Nian Tian』. Second, recollecting the retribution to be obtained in the future, initiating the intention to certainly achieve it, is called 『Nian Tian』. Third, recollecting the retribution to be obtained in the future, wishing to give it to sentient beings, is called 『Nian Tian』. Fourth, being free from delusion and corresponding with the realm of Bodhisattvas, is called 『Nian Tian』. The meanings are thus (this section ends). Second
門中開合辨相。開合不定。據要唯三。所謂唸佛念法念僧。故雜心云。為開眾生佛法僧念故說斯偈。所謂說于敬三寶偈。或分為六。如上所辨。或離為八。如大智論說。於前六上更加二種。一念出入息。系意住于數息法門。二者念死。常修死相。或分為十。如大智論摩訶衍品說。於前八上更加二種。一者念滅。念彼涅槃無為寂靜起意趣求。二者念身。自念己身無常苦空無我不凈修行厭離。或分十一。如經說。一者唸佛。二者念法。三者念僧。四念菩薩。五念菩薩行。六念波羅蜜。七念十地。八念不壞力。九念無畏。十念不共法。十一念一切種一切智智。此之十一猶是六念。唸佛念法與六念中初二念同。念僧菩薩是六念中念僧所收。念菩薩行念波羅蜜十地者。是六念中念戒念施二念所攝。六中略故單念戒施。是中廣故通念一切。后念力等是六念中念天所攝。廣則無量。今據一門且論六種。開合如是(此二門竟)。
次廣辨釋。初唸佛者。如涅槃說。唸佛十種名稱功德。所謂如來應供．正遍知．明行足．善逝．世間解．無上士．調御丈夫．天人師．佛世尊。此十如后十號章中具廣分別。佛德無量。今據一門且論斯十。以此名稱生念義強故偏念之。言念法者。依大智論法有二種。一念教法。所謂三藏十二部經。二念義
【現代漢語翻譯】 現代漢語譯本： 門中的開合在于辨別各種不同的相。開合沒有定數，但總的來說有三種，即唸佛、念法、念僧。所以《雜心論》說：『爲了開啟眾生對佛、法、僧的憶念，所以說了這個偈頌。』也就是宣說敬三寶的偈頌。或者分為六種，如前面所辨析的。或者分為八種，如《大智度論》所說，在前六種的基礎上增加兩種：一是念出入息（ānāpānasmṛti），將意念專注于數息的法門；二是念死（maraṇasati），經常修習死亡之相。 或者分為十種，如《大智度論·摩訶衍品》所說，在前八種的基礎上增加兩種：一是念滅（nirodha），憶念涅槃（nirvāṇa）的無為寂靜，生起意念去追求；二是念身（kāya），自己憶念自己的身體是無常、苦、空、無我、不凈的，修行厭離。 或者分為十一種，如經中所說：一是念佛（buddhānusmṛti），二是念法（dharmānusmṛti），三是念僧（saṃghānusmṛti），四念菩薩（bodhisattva），五念菩薩行（bodhisattva-caryā），六念波羅蜜（pāramitā），七念十地（daśa-bhūmi），八念不壞力（avicala-bala），九念無畏（abhaya），十念不共法（āveṇika-dharma），十一念一切種一切智智（sarvākāra-jñatā-jñāna）。這十一種實際上還是六念。唸佛、念法與六念中的前二念相同。念僧、菩薩是六念中念僧所包含的。念菩薩行、念波羅蜜、十地，是六念中念戒、念施二念所攝。六念中因為簡略所以單獨念戒、施，這裡因為廣說所以統念一切。後面念力等是六念中念天所攝。如果廣說則無量無邊。現在根據一個門徑且論述六種，開合就是這樣（以上兩種門徑結束）。 接下來廣泛地辨析解釋。首先說唸佛，如《涅槃經》所說，憶念佛的十種名稱功德，即如來（tathāgata）、應供（arhat）、正遍知（samyak-saṃbuddha）、明行足（vidyā-caraṇa-saṃpanna）、善逝（sugata）、世間解（lokavid）、無上士（anuttara）、調御丈夫（puruṣa-damya-sārathi）、天人師（śāsta deva-manusyāṇāṃ）、佛世尊（buddha-bhagavat）。這十種在後面的十號章中會詳細分別。佛的功德無量無邊，現在根據一個門徑且論述這十種，因為用這些名稱生起憶念的意義強烈，所以偏重憶念它們。說到念法，依據《大智度論》，法有兩種：一是念教法，即三藏十二部經；二是念義。
【English Translation】 English version: The opening and closing within the gate lies in discerning various aspects. The opening and closing are not fixed, but essentially, there are three: namely, mindfulness of the Buddha (buddhānusmṛti), mindfulness of the Dharma (dharmānusmṛti), and mindfulness of the Sangha (saṃghānusmṛti). Therefore, the Abhidharma-samuccaya states: 'To open up sentient beings' mindfulness of the Buddha, Dharma, and Sangha, this verse is spoken.' That is, speaking the verse of reverence for the Three Jewels. Or it can be divided into six, as discussed above. Or it can be separated into eight, as the Mahāprajñāpāramitopadeśa says, adding two more to the previous six: first, mindfulness of breathing in and out (ānāpānasmṛti), focusing the mind on the method of counting breaths; second, mindfulness of death (maraṇasati), constantly cultivating the contemplation of death. Or it can be divided into ten, as the Mahāprajñāpāramitopadeśa, Mahāyāna chapter, says, adding two more to the previous eight: first, mindfulness of cessation (nirodha), contemplating the unconditioned tranquility of Nirvana (nirvāṇa), arousing the intention to seek it; second, mindfulness of the body (kāya), contemplating one's own body as impermanent, suffering, empty, selfless, and impure, cultivating aversion. Or it can be divided into eleven, as the sutra says: first, mindfulness of the Buddha (buddhānusmṛti); second, mindfulness of the Dharma (dharmānusmṛti); third, mindfulness of the Sangha (saṃghānusmṛti); fourth, mindfulness of the Bodhisattva (bodhisattva); fifth, mindfulness of the practice of the Bodhisattva (bodhisattva-caryā); sixth, mindfulness of the Pāramitās (pāramitā); seventh, mindfulness of the Ten Grounds (daśa-bhūmi); eighth, mindfulness of indestructible power (avicala-bala); ninth, mindfulness of fearlessness (abhaya); tenth, mindfulness of the unique qualities (āveṇika-dharma); eleventh, mindfulness of all aspects of all-knowing wisdom (sarvākāra-jñatā-jñāna). These eleven are actually the six mindfulnesses. Mindfulness of the Buddha and mindfulness of the Dharma are the same as the first two mindfulnesses in the six. Mindfulness of the Sangha and the Bodhisattva are included in the mindfulness of the Sangha in the six. Mindfulness of the practice of the Bodhisattva, mindfulness of the Pāramitās, and the Ten Grounds are included in the mindfulness of precepts and mindfulness of generosity in the six. In the six, because it is brief, precepts and generosity are mentioned separately; here, because it is extensive, everything is included. The later mindfulness of power, etc., is included in the mindfulness of the devas in the six. If explained extensively, it is immeasurable. Now, according to one path, let us discuss the six; the opening and closing are like this (the above two paths are finished). Next, a broad analysis and explanation. First, mindfulness of the Buddha, as the Nirvana Sutra says, contemplating the ten names and virtues of the Buddha, namely, Tathāgata (tathāgata), Arhat (arhat), Samyak-saṃbuddha (samyak-saṃbuddha), Vidyā-caraṇa-saṃpanna (vidyā-caraṇa-saṃpanna), Sugata (sugata), Lokavid (lokavid), Anuttara (anuttara), Puruṣa-damya-sārathi (puruṣa-damya-sārathi), Śāsta deva-manusyāṇāṃ (śāsta deva-manusyāṇāṃ), Buddha-bhagavat (buddha-bhagavat). These ten will be explained in detail in the later chapter on the Ten Titles. The virtues of the Buddha are immeasurable; now, according to one path, let us discuss these ten, because the meaning of arousing mindfulness with these names is strong, so we focus on contemplating them. Speaking of mindfulness of the Dharma, according to the Mahāprajñāpāramitopadeśa, there are two kinds of Dharma: first, mindfulness of the teaching, namely, the Three Baskets and the Twelve Divisions of the scriptures; second, mindfulness of the meaning.
法。所謂無常無我涅槃三種法印。亦得分三。一念教法。謂三藏等。二念理法。所謂二諦一實諦等。三念行法。謂三學等起行之儀。言念僧者。念三乘眾及三乘人所成行德。言念戒者。就性分二。如龍樹說。一念有漏戒。二念無漏戒。問曰。直念無漏便足。何用念彼有漏戒乎。龍樹釋言。因有漏戒得無漏戒。故通念之。如人雖從賊中而來還能破賊王亦賞之。彼亦如是。就行分三。一念律儀。二念攝善。三念攝生。隨義分八。如龍樹說。一清凈戒。二不缺。三不破戒。四不穿戒。五不雜戒。六自在戒。七不著戒。八智者所贊戒。清凈戒者。如論釋言。無諸瑕穢名清凈戒。此句通明五篇清凈。不缺戒者。除離初篇二篇重惡名不缺戒。不破戒者。離后三篇名不破戒。又論釋言。遠離身惡名不缺戒。遠離口過名不破戒。不穿者。論言。善心向于涅槃不令煩惱惡覺入中名不穿戒。不雜戒者。正為涅槃不為世報名不雜戒。自在戒者。論言。隨戒不隨外緣。不為愛結之所傷礙名自在戒。言不著戒者。論言。于戒不取戒相。不生愛著名不著戒。智所贊者。持戒清凈常為賢聖之所稱讚。名為智者所贊戒也。言念施者。念行財法無畏施等。言念天者。依如涅槃天有三種。一者生天。謂四天王乃至非想。二者凈天。所謂一切三乘賢聖。三第一
【現代漢語翻譯】 法。所謂無常（impermanence）無我（non-self）涅槃（Nirvana）三種法印。亦得分三。一念教法。謂三藏（Tripitaka）等。二念理法。所謂二諦（two truths）一實諦（ultimate truth）等。三念行法。謂三學（three trainings）等起行之儀。言念僧者。念三乘（three vehicles）眾及三乘人所成行德。言念戒者。就性分二。如龍樹（Nagarjuna）說。一念有漏戒（tainted precepts）。二念無漏戒（untainted precepts）。問曰。直念無漏便足。何用念彼有漏戒乎。龍樹釋言。因有漏戒得無漏戒。故通念之。如人雖從賊中而來還能破賊王亦賞之。彼亦如是。就行分三。一念律儀（discipline）。二念攝善（gathering good）。三念攝生（benefiting beings）。隨義分八。如龍樹說。一清凈戒（pure precepts）。二不缺（unbroken）。三不破戒（unviolated）。四戒。五不雜戒（unmixed）。六自在戒（free）。七不著戒（non-attachment）。八智者所贊戒（praised by the wise）。清凈戒者。如論釋言。無諸瑕穢名清凈戒。此句通明五篇清凈。不缺戒者。除離初篇二篇重惡名不缺戒。不破戒者。離后三篇名不破戒。又論釋言。遠離身惡名不缺戒。遠離口過名不破戒。者。論言。善心向于涅槃不令煩惱惡覺入中名**戒。不雜戒者。正為涅槃不為世報名不雜戒。自在戒者。論言。隨戒不隨外緣。不為愛結之所傷礙名自在戒。言不著戒者。論言。于戒不取戒相。不生愛著名不著戒。智所贊者。持戒清凈常為賢聖之所稱讚。名為智者所贊戒也。言念施者。念行財法無畏施等。言念天者。依如涅槃天有三種。一者生天。謂四天王（Four Heavenly Kings）乃至非想（Neither perception nor non-perception）。二者凈天。所謂一切三乘賢聖。三第一
【English Translation】 Modern Chinese translation: 現代漢語譯本： The Dharma. The so-called three Dharma seals of impermanence (無常), non-self (無我), and Nirvana (涅槃) can also be divided into three aspects. First, contemplating the teaching Dharma, such as the Tripitaka (三藏), etc. Second, contemplating the principle Dharma, such as the two truths (二諦), the ultimate truth (一實諦), etc. Third, contemplating the practice Dharma, such as the three trainings (三學), etc., and the rituals of initiating practice. Contemplating the Sangha means contemplating the assembly of the three vehicles (三乘) and the virtuous conduct accomplished by those who practice the three vehicles. Contemplating the precepts can be divided into two aspects based on their nature, as Nagarjuna (龍樹) said: first, contemplating the tainted precepts (有漏戒); second, contemplating the untainted precepts (無漏戒). Question: It would be sufficient to contemplate the untainted precepts directly. Why is it necessary to contemplate the tainted precepts? Nagarjuna explained: Because untainted precepts are attained through tainted precepts, both are contemplated together. It is like a person who comes from a band of thieves but is still able to defeat the thief king and is rewarded for it. It is the same in this case. In terms of practice, it can be divided into three aspects: first, contemplating discipline (律儀); second, contemplating gathering good (攝善); third, contemplating benefiting beings (攝生). According to the meaning, it can be divided into eight aspects, as Nagarjuna said: first, pure precepts (清凈戒); second, unbroken (不缺); third, unviolated (不破戒); fourth, ** precepts; fifth, unmixed precepts (不雜戒); sixth, free precepts (自在戒); seventh, non-attachment precepts (不著戒); eighth, precepts praised by the wise (智者所贊戒). Pure precepts, as explained in the treatise, are called pure precepts because they are free from all flaws and defilements. This statement generally clarifies the purity of the five sections. Unbroken precepts mean avoiding the heavy evils of the first and second sections. Unviolated precepts mean avoiding the last three sections. Furthermore, the treatise explains that avoiding evil of the body is called unbroken precepts, and avoiding faults of speech is called unviolated precepts. **. The treatise says that a mind directed towards Nirvana, not allowing afflictions and evil thoughts to enter, is called ** precepts. Unmixed precepts mean aiming solely for Nirvana and not seeking worldly fame, which is called unmixed precepts. Free precepts, as the treatise says, mean following the precepts and not external conditions, and not being harmed by the bonds of love, which is called free precepts. Non-attachment precepts, as the treatise says, mean not grasping the characteristics of the precepts and not generating attachment or love, which is called non-attachment precepts. Precepts praised by the wise mean that upholding the precepts purely is always praised by the virtuous and sages, and this is called precepts praised by the wise. Contemplating giving means contemplating the practice of giving wealth, Dharma, fearlessness, etc. Contemplating the heavens, according to the Nirvana Sutra, there are three types of heavens: first, the heavens of rebirth, such as the Four Heavenly Kings (四天王) up to Neither perception nor non-perception (非想); second, the pure heavens, which are all the virtuous and sages of the three vehicles; third, the first
義天。謂佛果德。是三種中菩薩但念第一義天。以是究竟所求果故。依大智論天有四種。一假號天亦云名字天。如世人王名為天王亦云天子。二者生天。謂四天王乃至非想。三者凈天。謂諸賢聖。四生凈天。謂三界中受生聖人。是四種中念彼生天及生凈天。以此未來上勝果故。問曰。佛弟子眾應念三寶。以何義故念彼生天。以此自己善業果故。問曰。生天是凡夫法。何故念之。有人不堪入涅槃。故念彼生天。起行趣求(此三門竟)。
第四門中明其次第。佛是究竟所學果德。故先念之。佛由法成。故次念法。法由人行方能到果。故次念僧。依前三寶發起修行先離十惡。故次念戒。以戒破惡便能生善。故次行施。依戒依施能得涅槃第一義天。故次念天。又依龍樹佛是化主說法之人。故先念佛。依佛說法故次念法。僧隨佛語能解能行故次念僧。僧由戒成故次念戒。以戒破惡便能行施故次念施。以戒施故得二果報。所謂生天及生凈天。中品行者得其生天。增上行者得生凈天。故后念天。次第如是(此四門竟)。
第五明其念之所為。所為有四。一者為除現在怖畏。如龍樹說。或有惡魔來怖行者。佛即教人修習六念。或有怖畏唸佛即滅。如諸天眾與修羅鬥心生怖畏。若有憶念帝釋寶幢怖畏即滅。或有怖畏念法即滅
【現代漢語翻譯】 現代漢語譯本：義天，指的是佛果的功德。在這三種（天）中，菩薩只念第一義天，因為那是最終所求的果。根據《大智度論》，天有四種：一是假號天，也叫名字天，如世間的君王被稱為天王或天子；二是生天，指四天王天乃至非想非非想天；三是凈天，指諸位賢聖；四是生凈天，指三界中受生的聖人。在這四種天中，念彼生天和生凈天，因為這代表未來更殊勝的果報。有人問：佛弟子應該念三寶（佛、法、僧），為何還要念彼生天？因為這是自己善業的結果。又有人問：生天是凡夫的境界，為何要念？因為有人無法直接進入涅槃，所以念彼生天，發起修行和追求（以上是三門的內容）。 第四門中闡明其次第。佛是究竟所要學習的果德，所以首先念佛。佛由法而成，所以其次念法。法由人修行才能達到果，所以其次念僧。依據前面的三寶發起修行，首先要遠離十惡，所以其次念戒。通過持戒破除惡業，才能產生善業，所以其次行佈施。依靠戒律和佈施，才能得到涅槃的第一義天，所以其次念天。另外，根據龍樹菩薩的說法，佛是教化的主，是說法之人，所以首先念佛。依據佛所說的法，所以其次念法。僧眾隨從佛的教導，能夠理解和實行，所以其次念僧。僧眾由戒律成就，所以其次念戒。通過持戒破除惡業，才能行佈施，所以其次念佈施。通過持戒和佈施，可以得到兩種果報，即生天和生凈天。中等修行者得到生天的果報，增上修行者得到生凈天的果報，所以最後念天。次第就是這樣（以上是四門的內容）。 第五闡明唸誦的目的。目的有四種：一是爲了消除現在的怖畏。如龍樹菩薩所說，或者有惡魔來恐嚇修行者，佛就教人修習六念。或者有怖畏，唸佛就能消除。例如諸天眾與阿修羅（Asura）戰鬥時心生怖畏，如果憶念帝釋（Indra）的寶幢，怖畏就會立即消除。或者有怖畏，念法就能消除。
【English Translation】 English version: 'Yi Tian' (義天), refers to the merit and virtue of the Buddha-fruit. Among these three types (of heavens), Bodhisattvas only contemplate the 'First Principle Heaven' (第一義天), because it is the ultimate fruit sought. According to the 'Mahaprajnaparamita Shastra' (大智度論), there are four types of heavens: first, the 'false name heaven' (假號天), also called 'name heaven' (名字天), such as worldly kings who are called 'Heavenly Kings' (天王) or 'Sons of Heaven' (天子); second, the 'born heaven' (生天), referring to the 'Four Heavenly Kings Heaven' (四天王天) up to the 'Neither Perception Nor Non-Perception Heaven' (非想非非想天); third, the 'pure heaven' (淨天), referring to all the virtuous sages; fourth, the 'born pure heaven' (生淨天), referring to the sages who are born in the 'Three Realms' (三界). Among these four types of heavens, contemplate the 'born heaven' and the 'born pure heaven', because they represent more excellent future rewards. Someone asks: Buddhist disciples should contemplate the 'Three Jewels' (三寶) (Buddha, Dharma, Sangha), why also contemplate the 'born heaven'? Because it is the result of one's own good karma. Someone also asks: 'Born heaven' is the realm of ordinary beings, why contemplate it? Because some people are unable to directly enter 'Nirvana' (涅槃), so they contemplate the 'born heaven', initiating practice and seeking (the above is the content of the three doors). The fourth door elucidates the order. The Buddha is the ultimate fruit-virtue to be learned, so first contemplate the Buddha. The Buddha is accomplished by the Dharma, so next contemplate the Dharma. The Dharma can only achieve fruit through human practice, so next contemplate the Sangha. Based on the preceding Three Jewels, initiate practice, first abandoning the ten evils, so next contemplate the precepts. By upholding the precepts and breaking evil karma, one can generate good karma, so next practice giving. Relying on precepts and giving, one can attain the 'First Principle Heaven' of Nirvana, so next contemplate the heavens. Furthermore, according to 'Nagarjuna' (龍樹), the Buddha is the master of teaching, the person who expounds the Dharma, so first contemplate the Buddha. Based on the Dharma expounded by the Buddha, so next contemplate the Dharma. The Sangha follows the Buddha's teachings, able to understand and practice, so next contemplate the Sangha. The Sangha is accomplished by the precepts, so next contemplate the precepts. By upholding the precepts and breaking evil karma, one can practice giving, so next contemplate giving. Through upholding precepts and giving, one can obtain two kinds of rewards, namely, being born in heaven and being born in the pure heaven. Medium practitioners obtain the reward of being born in heaven, superior practitioners obtain the reward of being born in the pure heaven, so lastly contemplate the heavens. The order is thus (the above is the content of the four doors). The fifth elucidates the purpose of contemplation. There are four purposes: first, to eliminate present fears. As 'Nagarjuna' says, or there are demons who come to frighten practitioners, the Buddha teaches people to cultivate the six contemplations. Or there is fear, contemplating the Buddha can eliminate it. For example, when the heavenly hosts fight with the 'Asuras' (阿修羅), fear arises in their minds, if they remember 'Indra's' (帝釋) precious banner, the fear will immediately disappear. Or there is fear, contemplating the Dharma can eliminate it.
。如天畏時憶念帝釋左面天王伊那舍天寶幢即滅。又念右面天王婆樓那天寶幢亦滅。或有怖畏。念己所修施戒善根及天果報亦得除滅。二為出離生死因果故修六念。三為求佛一切種德故修六念。四為化度一切眾生故修六念。六念之義辨之粗爾。
六種決定義
六種決定出地經論。斯乃出世菩提之心。即實不退名為決定。此之決定是十地體故。地經中創始開宗標言。菩薩愿善決定無雜不可見廣大如法界。究竟如虛空。盡未來際。覆護一切眾生界。能入三世諸佛智地。雖言愿善統納眾德無不在中。眾德之狀難以具論。今據一門且說六種。六名是何。一觀相善決定。二真實善決定。三勝善決定。四因善決定。五大善決定。六不怯弱善決定。六中前五自分功德。后一勝進。故地持中第六名為增長勝分究竟菩提。就自分中初四自利。后一利他。就自利中前二行體。次一行德。后一行能為因之義。體中初一明其觀解破相入如。后一彰其契實離相。言觀相者。論自釋言。謂真如觀一味之相。言一味者從喻為名。如似大海雖復浩廓咸同一味。諸法雖廣如性一味。觀此如理更無異緣名一味相。言真實者。論自釋言。非世境界。以行契真不為世智之所照見。名非世境。言勝善者。行德深廣如於法界。故名為勝。言因善者。愿善
【現代漢語翻譯】 現代漢語譯本：如果天神畏懼時，憶念帝釋（Śakra，天神之王）左面的天王伊那舍（Indraśakra）的天寶幢，恐懼立即消滅。又憶念右面的天王婆樓那（Varuna，水神）的天寶幢，恐懼也立即消滅。或者有人感到怖畏，憶念自己所修的佈施、戒律等善根以及天界的果報，也能消除怖畏。第二種是爲了出離生死輪迴的因果而修習六念。第三種是爲了求得佛陀的一切種德而修習六念。第四種是爲了化度一切眾生而修習六念。以上是對六念含義的粗略解釋。
六種決定義
六種決定出自《地經論》。這指的是出世的菩提之心，真實不退轉，所以稱為決定。這種決定是十地的本體。因此，《地經》中一開始就標明：菩薩的愿善是決定的，沒有雜染，不可見，廣大如法界，究竟如虛空，直至未來際，覆蓋和保護一切眾生界，能夠進入三世諸佛的智慧之地。雖然說是愿善，但統攝了所有的功德，沒有不在其中的。眾德的狀態難以全部論述，現在根據一個方面，暫且說六種。六種是什麼呢？一是觀相善決定，二是真實善決定，三是勝善決定，四是因善決定，五是大善決定，六是不怯弱善決定。這六種中，前五種是自身功德，后一種是勝進。所以，《地持經》中第六種稱為增長勝分究竟菩提。就自身功德而言，前四種是自利，后一種是利他。就自利而言，前兩種是行體，下一種是行德，后一種是行能作為因的意義。行體中，第一種說明其觀解，破除現象而入于如。后一種彰顯其契合真實，遠離現象。說到觀相，論中自己解釋說：指的是真如觀一味之相。說一味，是從比喻而得名。就像大海雖然浩瀚廣闊，但鹹味只有一種。諸法雖然廣大，但自性只有一種。觀察此理，更沒有其他因緣，所以稱為一味相。說到真實，論中自己解釋說：不是世間的境界。因為以修行契合真如，不被世間智慧所照見，所以稱為非世境。說到勝善，行德深廣，如同法界，所以稱為勝。說到因善，愿善
【English Translation】 English version: If a deity is afraid, the fear will immediately vanish upon remembering the jeweled banner of the heavenly king Indraśakra (Śakra, king of gods) on the left side of Śakra (king of gods). Also, upon remembering the jeweled banner of the heavenly king Varuna (Varuna, god of water) on the right side, the fear will also vanish. Or, if someone feels fear, remembering the roots of goodness such as generosity and precepts that one has cultivated, as well as the heavenly rewards, can also eliminate the fear. The second is to cultivate the six recollections in order to escape the cause and effect of birth and death. The third is to cultivate the six recollections in order to seek all the virtues of the Buddha. The fourth is to cultivate the six recollections in order to transform and liberate all sentient beings. The above is a rough explanation of the meaning of the six recollections.
Six Kinds of Definitive Meanings
The six kinds of definitive meanings come from the Treatise on the Stages of the Earth. This refers to the mind of Bodhi that transcends the world, which is truly irreversible and therefore called definitive. This definiteness is the essence of the Ten Grounds. Therefore, the Treatise on the Stages of the Earth states at the beginning: 'The vows and goodness of a Bodhisattva are definitive, without impurities, invisible, vast as the Dharma realm, ultimately like space, extending to the end of the future, covering and protecting all realms of sentient beings, and able to enter the wisdom ground of the Buddhas of the three times.' Although it speaks of vows and goodness, it encompasses all virtues, and there is nothing that is not included. The state of virtues is difficult to fully discuss, but now, based on one aspect, let's talk about six kinds. What are the six kinds? First, definitive goodness of observing characteristics; second, definitive goodness of reality; third, superior goodness; fourth, causal goodness; fifth, great goodness; and sixth, non-cowardly goodness. Among these six, the first five are self-contained merits, and the last one is superior progress. Therefore, in the Ground-Possession Treatise, the sixth is called 'increasing superior share, ultimate Bodhi.' In terms of self-contained merits, the first four are for self-benefit, and the last one is for benefiting others. In terms of self-benefit, the first two are the essence of practice, the next one is the virtue of practice, and the last one is the meaning of the ability of practice as a cause. In the essence of practice, the first one explains its contemplation and understanding, breaking through phenomena and entering Suchness. The latter one demonstrates its conformity to reality and detachment from phenomena. Speaking of observing characteristics, the treatise itself explains: 'It refers to the contemplation of Suchness as the characteristic of one flavor.' Saying 'one flavor' is named from a metaphor. Just as the ocean, although vast and broad, has only one flavor of saltiness. Although the dharmas are vast, their nature is only one flavor. Observing this principle, there is no other condition, so it is called the characteristic of one flavor. Speaking of reality, the treatise itself explains: 'It is not a worldly realm.' Because practice conforms to Suchness and is not illuminated by worldly wisdom, it is called a non-worldly realm. Speaking of superior goodness, the virtue of practice is profound and vast, like the Dharma realm, so it is called superior. Speaking of causal goodness, the vow of goodness
之行能為常果無常果因。故云因善。言常果者。謂大涅槃。無常果者。謂佛菩薩大悲作用。隨世生滅故曰無常。此二猶是涅槃經中二種莊嚴。常者猶彼智慧莊嚴。故彼經言。智慧莊嚴無礙常住。無常是彼功德莊嚴。故彼經言。功德莊嚴有礙非常。又涅槃云。諸佛如來無常共常常共無常。是此常果常共無常。是此所說無常愛果。愿善望彼同能出生。故名為因。言大善者。上來自利。此一利他。利他行廣等眾生界。故名為大。故經說言。覆護一切眾生界矣。不怯弱者。諸佛智德菩薩分證於深能入心無憚退。故云不怯。故經說言。能入三世諸佛智地。六種決定釋之云爾。
六妙行義
六妙行者。無學聖人離過行也。經亦名為六妙法矣。通釋一切起作名行。行之自體說以為法。此行與法遠離一切不善粗過。故稱為妙。隨相別分妙行妙法非無差異。異相如何。行陰無過名為妙行。余陰離染說為妙法。是義云何。依如毗曇識想受行起在一時。眼識起時即具四陰。眼識識陰。同時受數說為受陰。同時想數說為想陰餘思欲等說為行陰。乃至意識起時亦爾。彼六行中離過無罪名六妙行。余之三陰離過無染名六妙法。大乘亦爾。若依成實識想受行起在先後。眼識之後具有四心。初識次想受後行。乃至意識之後亦爾。彼六識後行
【現代漢語翻譯】 現代漢語譯本： 『之行』能成為常果（Nitya-phala，永恒的果報）和無常果（Anitya-phala，無常的果報）的原因。所以稱為『因善』。所說的『常果』，指的是大涅槃（Mahāparinirvāṇa）。『無常果』，指的是佛菩薩的大悲作用，隨著世間生滅，所以說是『無常』。這二者就像《涅槃經》中的兩種莊嚴。『常』就像其中的智慧莊嚴，所以經中說，『智慧莊嚴無礙常住』。『無常』是其中的功德莊嚴，所以經中說，『功德莊嚴有礙非常』。另外，《涅槃經》說，諸佛如來『無常共常』，『常共無常』。這裡的『常果』就是『常共無常』，這裡所說的『無常愛果』，希望善能像它們一樣出生，所以稱為『因』。所說的『大善』，上面是自利，這裡是利他。利他之行廣大，等同眾生界，所以稱為『大』。所以經中說，『覆蓋守護一切眾生界』。『不怯弱』，諸佛的智慧功德，菩薩分證，對於甚深之處能夠深入，心中沒有恐懼退縮，所以稱為『不怯』。所以經中說，『能入三世諸佛智地』。六種決定是這樣解釋的。 六妙行義 六妙行，是無學聖人遠離過失的行為。經中也稱為『六妙法』。總的來說，一切起心動念都稱為『行』，行的自體稱為『法』。這種行和法遠離一切不善的粗重過失，所以稱為『妙』。從相上分別，妙行和妙法並非沒有差異。差異在哪裡呢？行陰沒有過失稱為『妙行』，其餘的陰遠離染污稱為『妙法』。這是什麼意思呢？依照《毗曇》，識、想、受、行同時生起。眼識生起時，就具備了四陰。眼識是識陰，同時的受數稱為受陰，同時的想數稱為想陰，其餘的思欲等稱為行陰。乃至意識生起時也是這樣。這六行中，沒有過失沒有罪稱為『六妙行』，其餘的三陰沒有過失沒有染污稱為『六妙法』。大乘也是這樣。如果依照《成實論》，識、想、受、行先後生起。眼識之後有四個心，先是識，然後是想，受，最後是行。乃至意識之後也是這樣。這六識之後的行
【English Translation】 English version: 『The practice』 can be the cause of both Nitya-phala (eternal fruit) and Anitya-phala (impermanent fruit). Therefore, it is called 『cause of goodness』. The so-called 『Nitya-phala』 refers to Mahāparinirvāṇa (Great Nirvana). 『Anitya-phala』 refers to the great compassionate activity of Buddhas and Bodhisattvas, which arises and ceases with the world, hence it is called 『impermanent』. These two are like the two kinds of adornments in the Nirvana Sutra. 『Eternal』 is like the wisdom adornment therein, hence the sutra says, 『Wisdom adornment is unobstructed and eternally abiding』. 『Impermanent』 is the merit adornment therein, hence the sutra says, 『Merit adornment is obstructed and not eternal』. Furthermore, the Nirvana Sutra says, 『The Tathagatas have the impermanent with the eternal, and the eternal with the impermanent』. The 『eternal fruit』 here is the 『eternal with the impermanent』, and the 『impermanent loving fruit』 spoken of here, it is hoped that goodness can arise like them, hence it is called 『cause』. The so-called 『great goodness』, above refers to self-benefit, and here refers to benefiting others. The practice of benefiting others is vast, equal to the realm of sentient beings, hence it is called 『great』. Therefore, the sutra says, 『Covering and protecting all realms of sentient beings』. 『Not timid』, the wisdom and virtue of the Buddhas, partially realized by Bodhisattvas, are able to deeply enter without fear or retreat, hence it is called 『not timid』. Therefore, the sutra says, 『Able to enter the wisdom ground of the Buddhas of the three times』. The six kinds of determination are explained thus. The Meaning of the Six Subtle Practices The Six Subtle Practices are the practices of the Arhats (Wu-xue shengren, non-learning saints) who have transcended learning, free from faults. The sutras also call them the 『Six Subtle Dharmas』. Generally speaking, all arising actions are called 『practice』, and the essence of practice is called 『dharma』. This practice and dharma are far from all unwholesome and coarse faults, hence they are called 『subtle』. Differentiating according to their characteristics, the subtle practice and subtle dharma are not without differences. What are the differences? The skandha of action (xing yin) without faults is called 『subtle practice』, and the remaining skandhas free from defilement are called 『subtle dharma』. What does this mean? According to the Abhidharma (Pi-tan), consciousness (shi), thought (xiang), sensation (shou), and action arise simultaneously. When eye-consciousness arises, it possesses the four skandhas. Eye-consciousness is the skandha of consciousness, the simultaneous number of sensations is called the skandha of sensation, the simultaneous number of thoughts is called the skandha of thought, and the remaining thoughts and desires are called the skandha of action. Even when mind-consciousness arises, it is the same. Among these six practices, being free from faults and sins is called the 『Six Subtle Practices』, and the remaining three skandhas being free from faults and defilements are called the 『Six Subtle Dharmas』. It is the same in Mahayana. If according to the Satyasiddhi Shastra (Chengshi lun), consciousness, thought, sensation, and action arise sequentially. After eye-consciousness, there are four minds, first consciousness, then thought, sensation, and finally action. Even after mind-consciousness, it is the same. The action after these six consciousnesses
中無過名六妙行。彼六識中識想及受性雖無記不生行中煩惱漏過。亦不從於煩惱漏生名六妙法。六妙行義辨之略爾。
六種善法義
六種善法如大智論說。名字是何。謂善五陰及數滅無為是其六也。善五陰中有其四種。一生得善陰。宿習今成。二方便善陰。現在修起。三無漏善陰。謂三乘人緣修法身。四常住五陰。謂佛菩薩真實法身。故涅槃云。舍無常色獲得常色。受想行識亦復如是。此等如前五陰章中具廣分別。數滅無為略有三種。一煩惱滅。謂滅五住一切煩惱。二者業滅。謂滅有漏無漏之業。三者苦滅。謂滅分段變易之果。是等如前三無為中具廣辨釋。此等皆依大乘分別。六善如是。
六和敬義
六和敬者。同止安樂不惱行也。起行不乖名之為和。以行和故情相親重。目之為敬。和敬不同。一門說六。六名是何。一身業同。二口業同。三意業同。四者同戒。五者同施。六者同見。六中前三就身彰同。后之三種就行說同。身業同者。略有二種。一離過同。同離殺盜邪淫等事。二作善同。同爲一切禮拜等善。口業同者。亦有二種。一離過同。同皆遠離妄語兩舌惡口綺語。二作善同。同爲讚誦讚詠等善。意業同者。亦有二種。一離過同。同離一切煩惱業思。二作善同。同修信進念定慧等一切善
【現代漢語翻譯】 現代漢語譯本： 沒有超過六妙行的。這六識中的識想和受性雖然是無記，但不會在行中產生煩惱和漏過。也不會從煩惱和漏過中產生，這被稱為六妙法。六妙行的意義辨析大概就是這樣。 六種善法的意義 六種善法如《大智論》所說。名字是什麼呢？就是善五陰以及數滅無為這六種。善五陰中有四種：一是生得善陰，宿世的習氣今生顯現；二是方便善陰，現在修習而生起；三是無漏善陰，指三乘人緣修法身；四是常住五陰，指佛菩薩真實的法身。所以《涅槃經》說：『捨棄無常的色，獲得常色。受、想、行、識也是這樣。』這些內容如前面的五陰章中詳細分別過。數滅無為略有三種：一是煩惱滅，指滅除五住一切煩惱；二是業滅，指滅除有漏無漏之業；三是苦滅，指滅除分段變易之果。這些內容如前面的三無為中詳細辨釋過。這些都是依據大乘來分別的。六善就是這樣。 六和敬的意義 六和敬是指共同居住，安樂而不互相惱害的行為。發起行為不違背正理，稱為『和』。因為行為和諧，所以情意互相親近尊重，稱為『敬』。和與敬有所不同，用一個『門』來說明這六種。六種名稱是什麼呢？一是身業同，二是口業同，三是意業同，四是同戒，五是同施，六是同見。六種之中，前三種就身體方面彰顯相同，后三種就行持方面說明相同。身業同，略有二種：一是離過同，共同遠離殺盜邪淫等事；二是作善同，共同進行一切禮拜等善事。口業同，也有二種：一是離過同，共同遠離妄語、兩舌、惡口、綺語；二是作善同，共同進行讚誦、讚詠等善事。意業同，也有二種：一是離過同，共同遠離一切煩惱業思；二是作善同，共同修習信、進、念、定、慧等一切善法。
【English Translation】 English version: There is nothing superior to the Six Subtle Practices (liù miào xíng). Although the perception (shì), thought (xiǎng), and feeling (shòu) within these six consciousnesses (liù shí) are neutral (wú jì), they do not generate afflictions (fán nǎo) and outflows (lòu guò) within the practice (xíng). Nor do they arise from afflictions and outflows, hence they are called the Six Subtle Dharmas (liù miào fǎ). The meaning of the Six Subtle Practices is briefly explained thus. The Meaning of the Six Kinds of Good Dharmas The Six Kinds of Good Dharmas, as described in the Mahaprajnaparamita Shastra (Dà Zhì Lùn), what are their names? They are the good five aggregates (shàn wǔ yīn) and cessation through wisdom (shù miè) and unconditioned (wú wéi), these are the six. Within the good five aggregates, there are four kinds: first, the innate good aggregate (shēng dé shàn yīn), where past habits are realized in this life; second, the expedient good aggregate (fāng biàn shàn yīn), cultivated and arising in the present; third, the un-outflow good aggregate (wú lòu shàn yīn), referring to those of the Three Vehicles (sān chéng) who cultivate the Dharma body (fǎ shēn); fourth, the permanent five aggregates (cháng zhù wǔ yīn), referring to the true Dharma body of Buddhas and Bodhisattvas. Therefore, the Nirvana Sutra (Niè Pán Jīng) says: 'Abandoning impermanent form (sè), one obtains permanent form. Feeling, thought, volition, and consciousness are also like this.' These are fully and extensively distinguished in the previous chapter on the five aggregates. Cessation through wisdom and the unconditioned briefly have three kinds: first, the cessation of afflictions, referring to the cessation of all afflictions of the five dwellings (wǔ zhù); second, the cessation of karma, referring to the cessation of karmas with and without outflows; third, the cessation of suffering, referring to the cessation of the fruits of transformation and change (biàn yì) and limited life spans (fēn duàn). These are fully and extensively explained in the previous section on the three unconditioned states. These are all distinguished according to the Mahayana (Dà Chéng). Such are the six good dharmas. The Meaning of the Six Harmonies and Reverences The Six Harmonies and Reverences (liù hé jìng) refer to dwelling together in peace and happiness, without causing annoyance. Initiating actions without deviation is called 'harmony' (hé). Because actions are harmonious, feelings are mutually close and respectful, hence it is called 'reverence' (jìng). Harmony and reverence are different; one 'gate' explains these six. What are the six names? First, harmony in bodily actions (shēn yè tóng); second, harmony in verbal actions (kǒu yè tóng); third, harmony in mental actions (yì yè tóng); fourth, shared precepts (tóng jiè); fifth, shared giving (tóng shī); sixth, shared views (tóng jiàn). Among the six, the first three manifest sameness in terms of the body, and the latter three explain sameness in terms of practice. Harmony in bodily actions briefly has two kinds: first, sameness in abstaining from faults, jointly abstaining from acts such as killing, stealing, and sexual misconduct; second, sameness in performing good deeds, jointly performing all good deeds such as prostrations. Harmony in verbal actions also has two kinds: first, sameness in abstaining from faults, jointly abstaining from false speech, divisive speech, harsh speech, and frivolous speech; second, sameness in performing good deeds, jointly performing good deeds such as praising and chanting. Harmony in mental actions also has two kinds: first, sameness in abstaining from faults, jointly abstaining from all afflictive karmic thoughts; second, sameness in performing good deeds, jointly cultivating all good dharmas such as faith (xìn), diligence (jìn), mindfulness (niàn), concentration (dìng), and wisdom (huì).
法。言同戒者。略有二種。一受戒同。二持戒同。又更分二。一作戒同。二無作戒同。亦得分三。一律儀戒同。二攝善戒同。三攝眾生戒同。言同施者。略有二種。一內施同。自捨己身奉給尊事。二外施同。舍余資生。亦得分三。一財施同。二法施同。三無畏施同。言同見者。見謂見解。略有二種。一世諦中見解無別。二真諦中見解無別。問曰。前三行無不收。以何義故復說后三。釋言。前三是其能作。后三所作。故復說之。又前三中攝行難盡。未知前三所作是何。故復明之。問曰。所作行別無量。何故偏說戒施及見。以其略故。於六度中戒施在初。慧見在後。就初就后以彰其同。中間可知。故略不論。六和敬義辨之略爾。
六修定義七門分別(一辨相 二行義差別 三就位分別 四就地分別 五就界分別 六約智分別 七依受分別)
第一辨相。六修定者。一數。二隨。三止。四觀。五名為還。毗婆娑中名之為轉。六名為凈。初言數者。為制覺觀繫念數息。名之為數。數中有四。一增。二減。三亂。四等。如五度中具廣分別。此數即是止家方便。所言隨者。心無異行住隨氣息。為長為短。為近為遠。為遍身中為在一處。去至何處。齊何而還心隨覺知。名之為隨。此隨即觀家方便。所言止者。於己身份眉
【現代漢語翻譯】 現代漢語譯本 關於『法』，即共同遵守戒律，大致有兩種：一是共同受戒，二是共同持戒。又可細分為二：一是作戒同（共同遵守需要行動的戒律），二是無作戒同（共同遵守自然而然的戒律）。也可分為三種：一是律儀戒同（共同遵守防止惡行的戒律），二是攝善戒同（共同修習善行的戒律），三是攝眾生戒同（共同利益眾生的戒律）。 關於『施』，即共同佈施，大致有兩種：一是內施同（捨棄自身，奉獻給尊敬的對象），二是外施同（捨棄剩餘的資生之物）。也可分為三種：一是財施同（共同佈施財物），二是法施同（共同傳播佛法），三是無畏施同（共同給予他人無畏懼的幫助）。 關於『見』，即共同的見解，大致有兩種：一是在世俗諦（Satya，真理）中的見解沒有差別，二是在真諦（Paramārtha-satya，勝義諦）中的見解沒有差別。 問：前面的三種（戒、施、見）已經包含了所有的行為，為什麼還要再說後面的三種（戒、施、見）？ 答：前面的三種是能作（原因），後面的三種是所作（結果），所以要再說一遍。而且，前面的三種難以完全涵蓋所有的行為，也不知道前面三種所能產生的效果是什麼，所以要進一步說明。 問：所作的行為有無數種，為什麼只特別說戒、施、見？ 答：因為它們比較簡略。在六度（Pāramitā，波羅蜜）中，戒和施在開始，慧見在最後。抓住開始和最後，就可以彰顯它們的共同之處，中間的部分可以類推得知，所以簡略而不論述。六和敬（Saṃgha，僧伽）的意義，辨析到這裡就簡略結束了。 六修定的定義，從七個方面來分別：（一、辨別體相；二、行為意義的差別；三、就果位來分別；四、就地來分別；五、就界來分別；六、約智來分別；七、依受來分別） 第一，辨別體相。六修定，即：一、數（Ānāpānasmṛti，安那般那），二、隨（Anusmriti），三、止（Śamatha，奢摩他），四、觀（Vipaśyanā，毗婆舍那），五、還（毗婆娑中稱為轉），六、凈。 首先說『數』，是爲了控制覺觀（Vitarka-vicara）而繫念數息，稱為『數』。數有四種過失：一、增，二、減，三、亂，四、等。如同在五度（Pāramitā，波羅蜜）中詳細分別的那樣。這種『數』就是止（Śamatha，奢摩他）的方便。 所說的『隨』，是指心不散亂，安住于氣息，覺知氣息的長短、遠近、遍佈全身或只在一處，氣息去向何處，到什麼程度返回，心都隨之覺知，稱為『隨』。這種『隨』就是觀（Vipaśyanā，毗婆舍那）的方便。 所說的『止』，是指對於自身部位，比如眉間...
【English Translation】 English version Regarding 'Dharma', which is the shared observance of precepts, there are roughly two types: one is the shared reception of precepts, and the other is the shared upholding of precepts. These can be further divided into two: one is 'karma-precepts shared' (shared observance of precepts requiring action), and the other is 'non-karma-precepts shared' (shared observance of precepts that arise naturally). They can also be divided into three: one is 'discipline-precepts shared' (shared observance of precepts that prevent evil deeds), the second is 'gathering-goodness-precepts shared' (shared practice of good deeds), and the third is 'gathering-sentient-beings-precepts shared' (shared precepts for the benefit of sentient beings). Regarding 'Dāna' (giving), which is shared generosity, there are roughly two types: one is 'internal giving shared' (sacrificing oneself and offering to a respected object), and the other is 'external giving shared' (sacrificing surplus resources). These can also be divided into three: one is 'material giving shared' (shared giving of material possessions), the second is 'Dharma giving shared' (shared propagation of the Dharma), and the third is 'fearless giving shared' (shared giving of help without fear to others). Regarding 'Dṛṣṭi' (view), which is shared understanding, there are roughly two types: one is that there is no difference in understanding within conventional truth (Satya), and the other is that there is no difference in understanding within ultimate truth (Paramārtha-satya). Question: The previous three (precepts, giving, view) already encompass all actions, so why is it necessary to mention the latter three (precepts, giving, view) again? Answer: The previous three are the causes, and the latter three are the effects, so they are mentioned again. Moreover, the previous three are difficult to fully encompass all actions, and it is not known what effects the previous three can produce, so further explanation is needed. Question: There are countless types of actions, so why specifically mention precepts, giving, and view? Answer: Because they are relatively concise. In the six Pāramitās, precepts and giving are at the beginning, and wisdom-view is at the end. Grasping the beginning and the end allows one to highlight their commonalities, and the middle parts can be inferred, so they are briefly omitted. The meaning of the six harmonies (Saṃgha) is briefly concluded here. The definition of the six Samādhi practices is distinguished from seven aspects: (1. Discriminating characteristics; 2. Differences in the meaning of actions; 3. Distinguishing by position; 4. Distinguishing by ground; 5. Distinguishing by realm; 6. Distinguishing by wisdom; 7. Distinguishing by reception) First, discriminating characteristics. The six Samādhi practices are: 1. Counting (Ānāpānasmṛti), 2. Following (Anusmriti), 3. Stopping (Śamatha), 4. Contemplation (Vipaśyanā), 5. Returning (called turning in the Vibhasa), 6. Purification. First, regarding 'Counting', it is for controlling Vitarka-vicara (initial application of thought and sustained application of thought) by focusing on counting breaths, called 'Counting'. There are four faults in counting: 1. Increasing, 2. Decreasing, 3. Confusion, 4. Equality. As explained in detail in the five Pāramitās. This 'Counting' is a means of Śamatha. What is meant by 'Following' is that the mind is not distracted, but dwells on the breath, perceiving the length, distance, whether it pervades the whole body or is only in one place, where the breath goes, and to what extent it returns, the mind follows and perceives it, called 'Following'. This 'Following' is a means of Vipaśyanā. What is meant by 'Stopping' is that regarding one's own body parts, such as between the eyebrows...
間鼻端齊輪足指隨心所宜繫念令住。故名為止。所言觀者。始觀氣息於己身中為損為益。為冷為暖。審悉觀察。然此氣息即是風大。毗婆娑云。為風大故等觀四大。觀四大已次觀四大所造之色。所謂色聲香味等。色依何法能有造作。謂依心法。故次觀察受想行識。觀察是等名之為觀。所言還者。止行能也。止行成故於欲惡法若起思覺則能制之。令心還住出離覺中。名之為還。故雜心云。欲覺少行。出覺多行。毗婆娑中何故名此以之為轉。轉離惡覺住善覺故。又善覺中轉下起上亦名為轉。所言凈者。觀之能也。觀行成故能滅諸惡。故名為凈。六相如是(此一門竟)。
次明止等行義差別。如毗婆娑說。數有二事。一數出入息。二能捨惡覺。隨亦有二。一隨出入息。二能離惡覺。止亦有二。一能住心在於鼻端眉間足指。二不捨三昧。觀亦有二。一觀出入息。損益等事如上所辨。二能善取心心數相。轉亦有二。一能知五陰。二能入聖道。凈亦有二。一能斷結。二能于諦知見清凈。行別如是(此二門竟)。
次就位論。隨義通論位位皆有。于中別分數隨止觀在五停心。還在念處至世第一法。故毗婆娑云。轉出入息起身念處。如是次第乃至轉忍起世第一法。名為轉矣。凈者在於見道已上。故毗婆娑云。凈者所謂苦法
【現代漢語翻譯】 現代漢語譯本： 『間鼻端齊輪足指隨心所宜繫念令住。故名為止。』意思是將心專注于鼻尖、眉間、肚臍、腳趾等處，隨自己的意願繫念並使心安住於此，這叫做『止』（Samatha，止息）。 『所言觀者。始觀氣息於己身中為損為益。為冷為暖。審悉觀察。』意思是說，所謂的『觀』（Vipassana，觀照），一開始是觀察氣息在自身中是損還是益，是冷還是暖，仔細地觀察。 『然此氣息即是風大。毗婆娑云。為風大故等觀四大。觀四大已次觀四大所造之色。所謂色聲香味等。色依何法能有造作。謂依心法。故次觀察受想行識。觀察是等名之為觀。』意思是說，這氣息就是風大（Vayu-dhatu）。《毗婆娑論》（Vibhasa）中說，因為風大的緣故，平等地觀察四大（四大元素，即地、水、火、風）。觀察四大之後，接著觀察四大所造的色（Rupa，物質），也就是色、聲、香、味等。色依靠什麼法才能有造作呢？是依靠心法（Citta-dharma）。所以接著觀察受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）。觀察這些叫做『觀』。 『所言還者。止行能也。止行成故於欲惡法若起思覺則能制之。令心還住出離覺中。名之為還。故雜心云。欲覺少行。出覺多行。毗婆娑中何故名此以之為轉。轉離惡覺住善覺故。又善覺中轉下起上亦名為轉。』意思是說，所謂的『還』，是止行的作用。止行成就的緣故，對於貪慾和邪惡的想法如果生起，就能制止它，使心回到出離的覺悟中，這叫做『還』。《雜心論》（Abhidharmasamuccaya）中說，貪慾的覺悟是少行，出離的覺悟是多行。《毗婆娑論》中為什麼稱這個為『轉』呢？因為轉離惡的覺悟而安住于善的覺悟。而且在善的覺悟中，轉下而起上，也叫做『轉』。 『所言凈者。觀之能也。觀行成故能滅諸惡。故名為凈。六相如是(此一門竟)。』意思是說，所謂的『凈』，是觀的作用。觀行成就的緣故，能夠滅除各種惡，所以叫做『凈』。六相就是這樣（這一門結束）。
『次明止等行義差別。如毗婆娑說。數有二事。一數出入息。二能捨惡覺。隨亦有二。一隨出入息。二能離惡覺。止亦有二。一能住心在於鼻端眉間足指。二不捨三昧。觀亦有二。一觀出入息。損益等事如上所辨。二能善取心心數相。轉亦有二。一能知五陰。二能入聖道。凈亦有二。一能斷結。二能于諦知見清凈。行別如是(此二門竟)。』 接下來闡明止等行的意義差別。如《毗婆娑論》所說，『數』（counting）有兩件事：一是數出入息，二是能捨棄惡的覺悟。『隨』（following）也有兩件事：一是隨出入息，二是能遠離惡的覺悟。『止』也有兩件事：一是能使心安住于鼻端、眉間、腳趾，二是不捨棄三昧（Samadhi，禪定）。『觀』也有兩件事：一是觀察出入息的損益等事，如上面所辨析的，二是能善於把握心和心所的相狀。『轉』也有兩件事：一是能知五陰（五蘊，即色、受、想、行、識），二是能進入聖道。『凈』也有兩件事：一是能斷除結縛（Kleshas，煩惱），二是對真諦的知見清凈。行的差別就是這樣（這第二門結束）。
『次就位論。隨義通論位位皆有。于中別分數隨止觀在五停心。還在念處至世第一法。故毗婆娑云。轉出入息起身念處。如是次第乃至轉忍起世第一法。名為轉矣。凈者在於見道已上。故毗婆娑云。凈者所謂苦法。』 接下來就修行的位次來討論。『隨』的意義普遍存在於各個位次。其中特別區分，『數』、『隨』、『止』、『觀』在於五停心觀（Five Remedies）。『還』在於四念處（Four Foundations of Mindfulness）直到世第一法（Highest mundane dharma）。所以《毗婆娑論》中說，轉出入息起身念處，像這樣依次乃至轉忍（Kshanti，忍位）而生起世第一法，就叫做『轉』了。『凈』在於見道（Path of Seeing）以上。所以《毗婆娑論》中說，『凈』就是所謂的苦法忍（Kshanti-dharma-duhkha）。
【English Translation】 English version: 『Focusing the mind on the tip of the nose, between the eyebrows, at the navel, or on the toes, fixing the mind wherever it is suitable, is called cessation (止, Samatha).』 This means focusing the mind on the tip of the nose, between the eyebrows, the navel, toes, etc., fixing the mind according to one's preference and causing it to abide there; this is called 『cessation』. 『What is meant by contemplation (觀, Vipassana)? It begins with observing whether the breath in one's body is harmful or beneficial, cold or warm, carefully examining it.』 This means that the so-called 『contemplation』 begins with observing whether the breath in oneself is harmful or beneficial, cold or warm, carefully observing it. 『This breath is the wind element (風大, Vayu-dhatu). The Vibhasa says, 'Because of the wind element, one equally contemplates the four great elements (四大, four great elements, i.e., earth, water, fire, and wind). After contemplating the four great elements, one then contemplates the forms (色, Rupa) created by the four great elements, such as form, sound, smell, taste, etc. What dharma does form rely on to be created? It relies on the mind dharma (心法, Citta-dharma). Therefore, one then observes feeling (受, Vedana), perception (想, Samjna), volition (行, Samskara), and consciousness (識, Vijnana). Observing these is called contemplation.』 This means that this breath is the wind element. The Vibhasa says that because of the wind element, one equally contemplates the four great elements. After contemplating the four great elements, one then contemplates the forms created by the four great elements, which are form, sound, smell, taste, etc. What dharma does form rely on to be created? It relies on the mind dharma. Therefore, one then observes feeling, perception, volition, and consciousness. Observing these is called 『contemplation.』 『What is meant by returning (還)? It is the function of cessation practice. Because cessation practice is accomplished, if thoughts of desire and evil arise, one can restrain them, causing the mind to return and abide in the awareness of renunciation; this is called returning. Therefore, the Abhidharmasamuccaya says, 'Thoughts of desire are few practices; thoughts of renunciation are many practices.' Why is this called transformation (轉) in the Vibhasa? Because it transforms away from evil thoughts and abides in good thoughts. Moreover, in good thoughts, transforming from lower to higher is also called transformation.』 This means that the so-called 『returning』 is the function of cessation practice. Because cessation practice is accomplished, if thoughts of desire and evil arise, one can restrain them, causing the mind to return and abide in the awareness of renunciation; this is called 『returning.』 The Abhidharmasamuccaya says that thoughts of desire are few practices, and thoughts of renunciation are many practices. Why is this called 『transformation』 in the Vibhasa? Because it transforms away from evil thoughts and abides in good thoughts. Moreover, in good thoughts, transforming from lower to higher is also called 『transformation.』 『What is meant by purity (凈)? It is the function of contemplation. Because contemplation practice is accomplished, one can extinguish all evils; therefore, it is called purity. Such are the six aspects (This section ends).』 This means that the so-called 『purity』 is the function of contemplation. Because contemplation practice is accomplished, one can extinguish all evils; therefore, it is called 『purity.』 Such are the six aspects (This section ends).
『Next, the differences in the meanings of the practices of cessation, etc., are explained. As the Vibhasa says, counting (數, counting) has two aspects: first, counting the in-and-out breaths; second, being able to abandon evil thoughts. Following (隨, following) also has two aspects: first, following the in-and-out breaths; second, being able to separate from evil thoughts. Cessation also has two aspects: first, being able to keep the mind abiding at the tip of the nose, between the eyebrows, or on the toes; second, not abandoning Samadhi (三昧, Samadhi). Contemplation also has two aspects: first, observing the benefits and harms of the in-and-out breaths, as explained above; second, being able to skillfully grasp the characteristics of the mind and mental factors. Transformation also has two aspects: first, being able to know the five aggregates (五陰, five aggregates, i.e., form, feeling, perception, volition, and consciousness); second, being able to enter the noble path. Purity also has two aspects: first, being able to cut off the bonds (結, Kleshas); second, having pure knowledge and vision of the truth. Such are the differences in the practices (This second section ends).』 Next, the differences in the meanings of the practices of cessation, etc., are explained. As the Vibhasa says, 『counting』 has two aspects: first, counting the in-and-out breaths; second, being able to abandon evil thoughts. 『Following』 also has two aspects: first, following the in-and-out breaths; second, being able to separate from evil thoughts. 『Cessation』 also has two aspects: first, being able to keep the mind abiding at the tip of the nose, between the eyebrows, or on the toes; second, not abandoning Samadhi. 『Contemplation』 also has two aspects: first, observing the benefits and harms of the in-and-out breaths, as explained above; second, being able to skillfully grasp the characteristics of the mind and mental factors. 『Transformation』 also has two aspects: first, being able to know the five aggregates; second, being able to enter the noble path. 『Purity』 also has two aspects: first, being able to cut off the bonds; second, having pure knowledge and vision of the truth. Such are the differences in the practices (This second section ends).
『Next, discussing in terms of stages. The meaning of following is universally present in all stages. Among them, distinguishing separately, counting, following, cessation, and contemplation are in the Five Remedies (五停心觀, Five Remedies). Returning is in the Four Foundations of Mindfulness (四念處, Four Foundations of Mindfulness) up to the Highest mundane dharma (世第一法, Highest mundane dharma). Therefore, the Vibhasa says, 'Transforming the in-and-out breaths arises in the Four Foundations of Mindfulness; in this order, even transforming forbearance (忍, Kshanti) arises in the Highest mundane dharma; this is called transformation.' Purity is above the Path of Seeing (見道, Path of Seeing). Therefore, the Vibhasa says, 'Purity is the forbearance of the dharma of suffering (苦法忍, Kshanti-dharma-duhkha).』 Next, discussing in terms of stages. The meaning of 『following』 is universally present in all stages. Among them, distinguishing separately, 『counting,』 『following,』 『cessation,』 and 『contemplation』 are in the Five Remedies. 『Returning』 is in the Four Foundations of Mindfulness up to the Highest mundane dharma. Therefore, the Vibhasa says, 『Transforming the in-and-out breaths arises in the Four Foundations of Mindfulness; in this order, even transforming forbearance arises in the Highest mundane dharma; this is called transformation.』 『Purity』 is above the Path of Seeing. Therefore, the Vibhasa says, 『Purity is the forbearance of the dharma of suffering.』
忍等(此三門竟)。
次就地論。地謂欲界乃至非想。依毗婆娑此六慾界未來中間。二禪三禪方便道攝。于中別分數隨二行在於欲界未來中間二禪三禪方便道攝。止觀還凈在一切地方便道攝。諸地皆有止觀還凈四種義故(此四門竟)。
次就界論。界謂三界。依毗婆娑此六初起在於欲界。后依色界亦得隨起(此五門竟)。
次約智論。智謂十智。此六唯一等智所攝。世間修故。若當就位分凈在於見道已上。是則凈中具十智性(此六門竟)。
次約受論。受謂苦樂憂喜及舍。此六唯一舍根相應。非是根本禪地攝故。若就諸禪義說止觀及與還凈或喜相應。或樂相應。或舍相應。在初二禪喜受相應。在三禪中樂受相應。自餘一切舍受相應。六種如是。
六三昧義
六三昧義如成實義。名字是何。一一相修為一相。二一相修為種種相。三一相修為於一相及種種相。四種種相修為種種相。五種種相修為於一相。六種種相修為種種相及一相。相狀如何。論釋不同。有論師說。修第四禪名一相修。修五聖支定名種種相修。五聖支定廣如上辨。言一相修為一相者。修第四禪為得羅漢果。言一相修為種種者。修第四禪為得五通。言一相修為於一相及種種者。修第四禪為得羅漢及五禪通。種種相修為
【現代漢語翻譯】 現代漢語譯本：忍等（以上是關於忍等三種法門的討論）。
接下來討論地。地指的是欲界乃至非想處天。根據《毗婆沙論》，這六種（指前文提到的六種法門）在欲界、未來世、中間禪、二禪、三禪的方便道中修習。其中，別分數的隨二行，在欲界、未來世、中間禪、二禪、三禪的方便道中修習。止觀和還凈在一切地方的方便道中修習。因為諸地都有止觀還凈這四種含義（以上是關於地的四種法門的討論）。
接下來討論界。界指的是三界。根據《毗婆沙論》，這六種（指前文提到的六種法門）最初在欲界生起。後來根據**（此處原文有缺失）也可以隨之生起（以上是關於界的五種法門的討論）。
接下來討論智。智指的是十智。這六種（指前文提到的六種法門）唯一被等智所攝。因為是世間修習的緣故。如果從果位上來說，分凈在見道以上。那麼凈中就具備十智的體性（以上是關於智的六種法門的討論）。
接下來討論受。受指的是苦、樂、憂、喜以及舍。這六種（指前文提到的六種法門）唯一與舍根相應。因為不是根本禪定的境界。如果從諸禪的意義來說，止觀和還凈或者與喜相應，或者與樂相應，或者與舍相應。在初禪和二禪中與喜受相應。在三禪中與樂受相應。其餘一切都與舍受相應。這六種情況就是這樣。
六三昧義
六三昧的意義如同《成實論》所說。名字是什麼呢？一、一相修為一相。二、一相修為種種相。三、一相修為於一相及種種相。四、種種相修為種種相。五、種種相修為於一相。六、種種相修為種種相及一相。相狀如何呢？各論的解釋不同。有論師說，修第四禪叫做一相修。修五聖支定叫做種種相修。五聖支定的詳細內容如上文所辨。說『一相修為一相』，是指修第四禪爲了得到阿羅漢果。說『一相修為種種』，是指修第四禪爲了得到五神通。說『一相修為於一相及種種』，是指修第四禪爲了得到阿羅漢果和五神通。種種相修為……
【English Translation】 English version: Endurance, etc. (This concludes the discussion of these three doors).
Next, discuss the 'ground' (地, dì). 'Ground' refers to the desire realm (欲界, yùjiè) up to the realm of neither perception nor non-perception (非想處天, fēixiǎngchù tiān). According to the Vibhasa (毗婆沙, Pí póshā), these six (referring to the six dharmas mentioned earlier) are cultivated in the desire realm, the future, the intermediate dhyana, the second dhyana, and the expedient path of the third dhyana. Among them, the 'separate fraction' (別分數, biéfēnshù) and the 'following two practices' (隨二行, suí èr xíng) are cultivated in the desire realm, the future, the intermediate dhyana, the second dhyana, and the expedient path of the third dhyana. 'Stopping and contemplation' (止觀, zhǐ guān) and 'returning to purity' (還凈, huán jìng) are cultivated in the expedient path of all places. Because all grounds have the four meanings of stopping, contemplation, and returning to purity (This concludes the discussion of the four dharmas related to 'ground').
Next, discuss the 'realm' (界, jiè). 'Realm' refers to the three realms (三界, sānjiè). According to the Vibhasa, these six (referring to the six dharmas mentioned earlier) initially arise in the desire realm. Later, according to ** (text missing in the original), they can also arise accordingly (This concludes the discussion of the five dharmas related to 'realm').
Next, discuss 'wisdom' (智, zhì). 'Wisdom' refers to the ten wisdoms (十智, shí zhì). These six (referring to the six dharmas mentioned earlier) are solely encompassed by 'equal wisdom' (等智, děng zhì). Because they are cultivated in the mundane world. If considered from the perspective of attainment, 'dividing purity' (分凈, fēn jìng) is above the path of seeing (見道, jiàn dào). Then, within purity, there exists the nature of the ten wisdoms (This concludes the discussion of the six dharmas related to 'wisdom').
Next, discuss 'feeling' (受, shòu). 'Feeling' refers to suffering (苦, kǔ), pleasure (樂, lè), sorrow (憂, yōu), joy (喜, xǐ), and equanimity (舍, shě). These six (referring to the six dharmas mentioned earlier) are solely associated with the root of equanimity (舍根, shě gēn). Because they are not within the realm of fundamental dhyana. If discussing from the meaning of the various dhyanas, stopping and contemplation and returning to purity are either associated with joy, or associated with pleasure, or associated with equanimity. In the first and second dhyanas, they are associated with the feeling of joy. In the third dhyana, they are associated with the feeling of pleasure. All the rest are associated with the feeling of equanimity. These are the six situations.
The Meaning of the Six Samadhis
The meaning of the six samadhis is as explained in the Tattvasiddhi Shastra (成實論, Chéngshí lùn). What are their names? First, cultivating one aspect as one aspect. Second, cultivating one aspect as various aspects. Third, cultivating one aspect as one aspect and various aspects. Fourth, cultivating various aspects as various aspects. Fifth, cultivating various aspects as one aspect. Sixth, cultivating various aspects as various aspects and one aspect. What are their characteristics? The commentaries differ. Some teachers say that cultivating the fourth dhyana is called 'cultivating one aspect'. Cultivating the five noble branch samadhi is called 'cultivating various aspects'. The details of the five noble branch samadhi are as explained above. 'Cultivating one aspect as one aspect' means cultivating the fourth dhyana to attain the fruit of Arhat (阿羅漢, Ā luóhàn). 'Cultivating one aspect as various aspects' means cultivating the fourth dhyana to attain the five supernormal powers (五神通, wǔ shéntōng). 'Cultivating one aspect as one aspect and various aspects' means cultivating the fourth dhyana to attain the fruit of Arhat and the five supernormal powers. Cultivating various aspects as...
種種者。修五聖支為得五通。種種相修為一相者。修五聖支為得羅漢。種種相修為種種相及一相者。修五聖支為得五通及羅漢果。此之一義成實不立。故彼非言。五聖支中前三猶是世俗四禪。得羅漢時於四禪中隨依一禪。云何說言修五聖支得羅漢果名為一相。又復明觀二聖支中親依觀支得羅漢果不依明支。故知不以修五聖支為得一相。成實所立定守一緣名一相修。慧心見法種種差別名種種修。言一相修為一相者。論言。依定還生神定。如從初禪生二禪等。言一相修為種種者。依定生慧。言一相修為於一相及種種者。依定生定及生智慧。言種種修為種種者。依慧生慧。如聞生思如思生修。言種種修為一相者。依慧生定。言種種修為種種相及一相者。依慧能生一切定慧。問曰。是中定慧相生為是有漏。為是無漏。論無定判。義釋有三。一就通以論。能生所生一切定慧悉通有漏及與無漏。二就定慧隱顯互論。定唯有漏慧唯無漏。三就能生所生定慧隱顯互論。能生定慧隱一向有漏所生定慧一向無漏。六三昧義辨之云爾。
六攝義
六攝之義出地持論。錄物從道目之為攝。攝處不同。一門說六。六名是何。一者頓攝。二增上攝。三者取攝。四者久攝。五不久攝。六者后攝。六中前三化事分別。三中初一所化中頓。第
【現代漢語翻譯】 現代漢語譯本 『種種修』是指什麼？修習五聖支（五種達到聖果的要素）是爲了獲得五神通。『種種相修』是指修習一種相？修習五聖支是爲了獲得阿羅漢果（斷絕輪迴的聖者）。『種種相修』是指修習種種相和一種相？修習五聖支是爲了獲得五神通和阿羅漢果。成實宗（佛教部派之一）不認可這種說法，所以他們不這樣說。五聖支中的前三種仍然是世俗的四禪（四種禪定境界）。獲得阿羅漢果時，在四禪中隨順依靠一種禪定。怎麼能說修習五聖支獲得阿羅漢果稱為『一相修』呢？而且，在明觀二聖支中，親近依靠觀支（觀察事物的智慧）才能獲得阿羅漢果，不依靠明支（清晰的智慧）。所以知道不能通過修習五聖支來獲得『一相』。成實宗所主張的是，堅定守護一種所緣境稱為『一相修』，慧心見到法的種種差別稱為『種種修』。 說到『一相修為一相』，論中說：依靠禪定還會產生禪定，比如從初禪生起二禪等。說到『一相修為種種』，是指依靠禪定生起智慧。說到『一相修為於一相及種種』，是指依靠禪定生起禪定和智慧。說到『種種修為種種』，是指依靠智慧生起智慧，比如從聽聞生起思惟，從思惟生起修習。說到『種種修為一相』，是指依靠智慧生起禪定。說到『種種修為種種相及一相』，是指依靠智慧能夠生起一切禪定和智慧。 問：這裡禪定和智慧的相生是有漏（受煩惱影響）的，還是無漏（不受煩惱影響）的？論中沒有明確的判斷。義理上的解釋有三種：第一種是總的來說，能生和所生的一切禪定和智慧都包括有漏和無漏。第二種是就禪定和智慧的隱顯相互而言，禪定只有有漏，智慧只有無漏。第三種是就能生和所生的禪定和智慧的隱顯相互而言，能生的禪定和智慧一定是有漏的，所生的禪定和智慧一定是無漏的。《六三昧義》中就是這樣辨析的。 六攝義 六攝（六種攝取眾生的方法）的含義出自《地持論》。收錄事物並使其遵循正道稱為『攝』。攝取之處不同，一門學說有六種。這六種名稱是什麼？一是頓攝（立即攝取），二是增上攝（增上引導攝取），三是取攝（主動攝取），四是久攝（長期攝取），五是不久攝（短期攝取），六是后攝（以後攝取）。六種方法中，前三種是化導眾生的事相分別。三種方法中，第一種是所化導的眾生根器頓利。
【English Translation】 English version What is meant by 'various practices'? Cultivating the Five Noble Limbs (five elements for attaining sainthood) is to attain the Five Supernormal Powers. Does 'various aspect practice' mean cultivating one aspect? Cultivating the Five Noble Limbs is to attain Arhatship (a saint who has cut off the cycle of rebirth). Does 'various aspect practice' mean cultivating various aspects and one aspect? Cultivating the Five Noble Limbs is to attain the Five Supernormal Powers and the fruit of Arhatship. The Satyasiddhi School (a Buddhist school) does not recognize this statement, so they do not say it this way. The first three of the Five Noble Limbs are still the mundane Four Dhyanas (four states of meditative absorption). When attaining Arhatship, one relies on one of the Four Dhyanas. How can it be said that cultivating the Five Noble Limbs to attain Arhatship is called 'one aspect practice'? Moreover, in the two Noble Limbs of mindfulness and wisdom, one attains Arhatship by closely relying on the limb of contemplation (wisdom of observing things), not relying on the limb of clarity (clear wisdom). Therefore, it is known that one cannot attain 'one aspect' by cultivating the Five Noble Limbs. What the Satyasiddhi School advocates is that firmly guarding one object of focus is called 'one aspect practice', and the wise mind seeing the various differences of the Dharma is called 'various practices'. Speaking of 'one aspect practice as one aspect', the treatise says: Relying on samadhi (meditative concentration) will still produce samadhi, such as from the first dhyana arising the second dhyana, etc. Speaking of 'one aspect practice as various aspects', it means relying on samadhi to generate wisdom. Speaking of 'one aspect practice as one aspect and various aspects', it means relying on samadhi to generate samadhi and wisdom. Speaking of 'various practices as various practices', it means relying on wisdom to generate wisdom, such as from hearing arising thinking, from thinking arising cultivation. Speaking of 'various practices as one aspect', it means relying on wisdom to generate samadhi. Speaking of 'various practices as various aspects and one aspect', it means relying on wisdom to generate all samadhi and wisdom. Question: Is the mutual generation of samadhi and wisdom here defiled (affected by afflictions) or undefiled (unaffected by afflictions)? The treatise does not have a definite judgment. There are three interpretations in terms of meaning: The first is generally speaking, all samadhi and wisdom that can generate and are generated include both defiled and undefiled. The second is in terms of the mutual concealment and manifestation of samadhi and wisdom, samadhi is only defiled, and wisdom is only undefiled. The third is in terms of the mutual concealment and manifestation of samadhi and wisdom that can generate and are generated, the samadhi and wisdom that can generate are always defiled, and the samadhi and wisdom that are generated are always undefiled. The 'Meaning of the Six Samadhis' analyzes it in this way. The Meaning of the Six Ways of Gathering The meaning of the Six Ways of Gathering (six methods of gathering sentient beings) comes from the Yogācārabhūmi-śāstra (地持論). Collecting things and making them follow the right path is called 'gathering'. The places of gathering are different, and one teaching has six types. What are these six names? First is immediate gathering (頓攝), second is progressive gathering (增上攝), third is active gathering (取攝), fourth is long-term gathering (久攝), fifth is short-term gathering (不久攝), and sixth is subsequent gathering (后攝). Among the six methods, the first three are distinctions of the activities of transforming sentient beings. Among the three methods, the first is that the sentient beings to be transformed have sharp faculties.
二一門能化身上第三一門化具圓備。后之三種隨根分別。初一下根。次一中根。后一上根。故有六種。言頓攝者。於一切生作父母想。隨己力能以一切種安樂饒益。是名頓攝。增上攝者。菩薩居尊攝取眾生名增上攝。依論有三。一者為王善攝人民。二為家主巧益親屬。三者為父于子等益。情無偏黨。言取攝者。能以財法攝取眾生。言久攝者。軟根眾生久化乃熟。不久攝者。中根眾生易化近凈。言后攝者。上根眾生於現世中堪任清凈。化益之窮故名后攝。問曰。此六於四攝中何相所收。釋言。四攝通於六中。不別相對。六攝如是。
七善律儀義四門分別(一辨相 二開合廣略 三對境分別 四支因具不具)
無作之善說為律儀。律儀不同。一門說七。所謂不殺不盜不淫不妄語不兩舌不惡口不綺語。言不殺者。論說有三。一者因離。二果行離。三對治離。因離有二。一者共因。謂貪嗔癡。諸業皆悉用此為因。故名為共。二者不共因。謂離殺心畜刀枝等。此唯殺因故曰不共。問曰。若言遠離殺心是因離者。何故論中說為果離。釋言。殺心所望不定。若望貪等是其果行。若望正殺是其因行。今據後門說為因離。言果離者。正離殺業。對治離者。所謂慈心安隱心等。慈能與樂。安能授善。以此二種能治殺業故名對治
【現代漢語翻譯】 現代漢語譯本 第二十一門是能化身，第三十一門是化具圓備。後面的三種隨眾生的根器分別。第一個是下根器，第二個是中根器，第三個是上根器。所以有六種攝取眾生的方法。說到頓攝，就是對於一切眾生都作父母想，隨自己的能力，用一切方法安樂饒益他們，這叫做頓攝。增上攝，是菩薩居於尊位來攝取眾生，依《瑜伽師地論》有三種：一是作為國王善於治理人民，二是作為一家之主巧妙地利益親屬，三是作為父親平等地利益子女，沒有偏袒。取攝，是能夠用財物和佛法來攝取眾生。久攝，是說軟根的眾生需要長久教化才能成熟。不久攝，是說中根的眾生容易教化，很快就能清凈。后攝，是說上根的眾生在現世中就能堪任清凈，教化的終極目標因此稱為后攝。問：這六種攝取方法在四攝（佈施、愛語、利行、同事）中是如何包含的？回答說：四攝貫通於六攝之中，不是一一對應的。六攝就是這樣。
七善律儀義，從四個方面來分別：（一、辨別體相；二、開合廣略；三、對境分別；四、支分因緣具不具足）
無作的善被稱為律儀。律儀有多種，這裡說七種，即不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語。說到不殺生，論中說有三種遠離：一是因遠離，二是果行遠離，三是對治遠離。因遠離有兩種：一是共因，即貪嗔癡（tan-chēn-chī, the three poisons: greed, hatred, and delusion），一切惡業都用這個作為原因，所以稱為共因。二是不共因，即遠離殺心，畜養刀杖等。這僅僅是殺生的原因，所以稱為不共因。問：如果說遠離殺心是因遠離，為什麼論中又說是果遠離？回答說：殺心所指向不定，如果指向貪等，是其結果行為；如果指向真正殺生，是其原因行為。現在根據後面的說法，說是因遠離。果遠離，是真正遠離殺生的行為。對治遠離，就是慈心（cíxīn, loving-kindness）和安隱心（ānyǐnxīn, peacefulness）等。慈能給予快樂，安能給予善良，用這兩種方法能對治殺生惡業，所以稱為對治。
【English Translation】 English version The twenty-first door is the ability to manifest bodies, and the thirty-first door is the complete equipment for transformation. The latter three depend on the different capacities of sentient beings. The first is for those of inferior capacity, the second for those of middling capacity, and the third for those of superior capacity. Therefore, there are six methods of gathering sentient beings. 'Sudden gathering' means to regard all sentient beings as one's parents, and to benefit them with all kinds of happiness and benefit according to one's ability. This is called sudden gathering. 'Superior gathering' means that a Bodhisattva, residing in a position of honor, gathers sentient beings. According to the Yogacarabhumi-sastra, there are three types: first, as a king, to govern the people well; second, as the head of a household, to skillfully benefit relatives; and third, as a father, to benefit children equally, without partiality. 'Taking gathering' means being able to gather sentient beings with wealth and the Dharma. 'Long gathering' means that sentient beings with weak roots need to be taught for a long time to mature. 'Not-long gathering' means that sentient beings with middling roots are easy to teach and can quickly become pure. 'Later gathering' means that sentient beings with superior roots are capable of purity in this lifetime. The ultimate goal of teaching is therefore called later gathering. Question: How are these six methods of gathering contained within the Four Sangrahav वस्तु (catuḥ-saṃgraha-vastūni, the four ways of gathering sentient beings: giving, kind speech, beneficial action, and identification)? Answer: The Four Sangrahav वस्तु permeate the six, and there is no one-to-one correspondence. Such are the Six Sangrahav वस्तु.
The meaning of the Seven Good Precepts is analyzed from four aspects: (1. Distinguishing the characteristics; 2. Opening and closing, expanding and contracting; 3. Distinguishing according to the object; 4. Whether the supporting causes and conditions are complete)
The uncaused good is called precepts. There are many kinds of precepts, here we talk about seven, namely, not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, and not engaging in frivolous speech. Speaking of not killing, the treatise says there are three kinds of abandoning: first, abandoning the cause; second, abandoning the result of action; and third, abandoning through antidote. There are two kinds of abandoning the cause: first, the common cause, namely, greed, hatred, and delusion (tan-chēn-chī, the three poisons: greed, hatred, and delusion). All evil deeds use this as the cause, so it is called the common cause. Second, the uncommon cause, namely, abandoning the intention to kill, keeping knives and sticks, etc. This is only the cause of killing, so it is called the uncommon cause. Question: If abandoning the intention to kill is abandoning the cause, why does the treatise also say it is abandoning the result? Answer: The intention to kill is not fixed. If it points to greed, etc., it is the result of the action; if it points to actual killing, it is the cause of the action. Now, according to the latter statement, it is abandoning the cause. Abandoning the result of action is truly abandoning the act of killing. Abandoning through antidote is loving-kindness (cíxīn) and peacefulness (ānyǐnxīn), etc. Loving-kindness can give happiness, and peacefulness can give goodness. Using these two methods can counteract the evil deed of killing, so it is called abandoning through antidote.
。言不盜者。亦有三種。一者因離。二果行離。三對治離。因離有二。一離共因。謂貪嗔癡。二離不共因。所謂盜心及無資生。故地經中資生滿足名為因離。言滿足者。常修少欲知足之心無所須欲。故云滿足。果行離者。正離盜業。對治離者。所謂佈施。言不淫者。亦有三種。一者因離。二對治離。三果行離。因離有二。一離共因。謂貪瞋癡。問曰。論中宣說。邪淫唯貪心成。今云何言離貪瞋癡為因離乎。釋言。終成其唯在貪。遠則從於貪瞋癡起。是故離之通名為因離。二離不共因。所謂淫心及無妻色。故地經中自足妻色名為因離。云何自足。于現在世梵行有餘。心無求欲名足妻色。以自足故心無悕欲。故離淫因。果行離者。正離淫業。對治離者。常修梵行。不凈觀等。不妄語者。論釋有二。一對治離。所謂實語對治誑心。二果行離。正離妄語。據實具論亦有三種。一者因離。二果行離。三對治離。因離有二。一離共因。謂貪瞋癡。二離不共因。謂誑他心。果行離者。正離妄語。對治離者。常修實語。問曰。是中實具三離。何故論中但云二乎。釋言。為彰口言易發不藉遠因。是故不說離貪瞋癡以為因離。離誑他心雖是因離能治誑心。對治中說故不別論。故地論云。對治誑心即是因離。不兩舌者。亦有三種。一者因離。
【現代漢語翻譯】 現代漢語譯本 不盜戒也有三種：一是因離，二是果行離，三是對治離。因離有兩種：一是遠離共同的因，即貪、嗔、癡；二是遠離不共同的因，即盜竊之心以及缺乏生活所需。所以《瑜伽師地論》中說，生活所需滿足稱為因離。所謂滿足，就是常常修習少欲知足之心，沒有過多的需求和慾望，所以稱為滿足。果行離，就是真正地遠離盜竊的行為。對治離，就是行佈施。
不邪淫戒也有三種：一是因離，二是對治離，三是果行離。因離有兩種：一是遠離共同的因，即貪、嗔、癡。問：論中宣說，邪淫只是由貪心造成的，現在為什麼說遠離貪、嗔、癡是因離呢？答：最終促成邪淫的是貪心，但從長遠來看，邪淫是從貪、嗔、癡產生的，所以將遠離貪、嗔、癡統稱為因離。二是遠離不共同的因，即淫慾之心以及沒有合法的配偶。所以《瑜伽師地論》中說，滿足於自己的妻子或丈夫稱為因離。如何才是自足呢？就是在現世修行梵行還有剩餘，心中沒有額外的欲求，這就叫做滿足於自己的配偶。因為自足，所以心中沒有過分的期望和慾望，因此遠離了淫慾之因。果行離，就是真正地遠離邪淫的行為。對治離，就是常常修習梵行，以及不凈觀等。
不妄語戒，論中的解釋有兩種：一是對治離，就是用誠實的話語來對治虛誑之心；二是果行離，就是真正地遠離妄語。如果據實詳細地來說，也有三種：一是因離，二是果行離，三是對治離。因離有兩種：一是遠離共同的因，即貪、嗔、癡；二是遠離不共同的因，即欺騙他人的心。果行離，就是真正地遠離妄語。對治離，就是常常修習誠實的話語。問：這裡實際上具備了三種遠離，為什麼論中只說了兩種呢？答：爲了彰顯口頭上的妄語容易發生，不需要很遠的因，所以沒有說遠離貪、嗔、癡作為因離。遠離欺騙他人的心雖然是因離，但它能對治虛誑之心，所以在對治中說明，因此不再單獨討論。所以《瑜伽師地論》說，對治虛誑之心就是因離。不兩舌戒也有三種：一是因離。
【English Translation】 English version The precept of not stealing also has three aspects: firstly, 'cause-separation' (因離), secondly, 'resultant-action separation' (果行離), and thirdly, 'antidotal separation' (對治離). 'Cause-separation' has two aspects: firstly, separation from common causes, namely greed (貪), anger (瞋), and delusion (癡); secondly, separation from uncommon causes, namely the mind of stealing and the lack of necessities for life. Therefore, in the Yogācārabhūmi-śāstra (瑜伽師地論), having sufficient necessities for life is called 'cause-separation'. 'Sufficient' means constantly cultivating the mind of few desires and contentment, having no excessive needs or desires, hence it is called 'sufficient'. 'Resultant-action separation' means genuinely abstaining from the act of stealing. 'Antidotal separation' means practicing generosity (佈施).
The precept of not engaging in sexual misconduct also has three aspects: firstly, 'cause-separation', secondly, 'antidotal separation', and thirdly, 'resultant-action separation'. 'Cause-separation' has two aspects: firstly, separation from common causes, namely greed (貪), anger (瞋), and delusion (癡). Question: The treatise states that sexual misconduct is solely caused by greed, so why is it now said that separation from greed, anger, and delusion is 'cause-separation'? Answer: Ultimately, greed is what leads to sexual misconduct, but in the long run, it arises from greed, anger, and delusion. Therefore, collectively separating from greed, anger, and delusion is termed 'cause-separation'. Secondly, separation from uncommon causes, namely the mind of lust and the absence of a lawful spouse. Therefore, in the Yogācārabhūmi-śāstra, being content with one's own spouse is called 'cause-separation'. How is one content? It means having surplus in practicing pure conduct (梵行) in this present life, with no additional desires in the mind, which is called being content with one's spouse. Because of contentment, there are no excessive expectations or desires in the mind, thus separating from the cause of sexual misconduct. 'Resultant-action separation' means genuinely abstaining from the act of sexual misconduct. 'Antidotal separation' means constantly cultivating pure conduct (梵行) and practicing the contemplation of impurity (不淨觀), etc.
Regarding the precept of not lying, the explanation in the treatise has two aspects: firstly, 'antidotal separation', which means using truthful speech to counteract the mind of falsehood; secondly, 'resultant-action separation', which means genuinely abstaining from lying. If explained in detail according to reality, there are also three aspects: firstly, 'cause-separation', secondly, 'resultant-action separation', and thirdly, 'antidotal separation'. 'Cause-separation' has two aspects: firstly, separation from common causes, namely greed (貪), anger (瞋), and delusion (癡); secondly, separation from uncommon causes, namely the mind of deceiving others. 'Resultant-action separation' means genuinely abstaining from lying. 'Antidotal separation' means constantly cultivating truthful speech. Question: Here, all three separations are actually present, so why does the treatise only mention two? Answer: To highlight that verbal falsehoods easily occur and do not require distant causes, the separation from greed, anger, and delusion is not mentioned as 'cause-separation'. Although separating from the mind of deceiving others is 'cause-separation', it can counteract the mind of falsehood, so it is explained in the 'antidote' section and not discussed separately. Therefore, the Yogācārabhūmi-śāstra says that counteracting the mind of falsehood is 'cause-separation'. The precept of not engaging in divisive speech also has three aspects: firstly, 'cause-separation'.
二對治離。三果行離。因離有二。一離共因。謂貪瞋癡。二離不共因。離破壞心。果行離者。正離兩舌。對治離者。修和合語。不惡口者。亦有三種。一者因離。二果行離。三對治離。因離有二。一離共因。謂貪瞋癡。二離不共因。謂侵惱心。果行離者。正離惡言。對治離者。常修濡語。不綺語者。亦有三種。一者因離。二果行離。三對治離。因離有。一離共因。謂貪瞋癡。二離不共因。謂綺語心。果行離者。正離綺語。對治離者。恒修正語(此一門竟)。
次辨開合廣略之義。開合不定。總之唯一善律儀攝。或分為二。一者身業。二者口業。前三身業。后四口業。或離為七。備如向辨。或復分之為二十一。此七律儀各從上中下品心起。是故通說有二十一。或復開分為六十三。前二十一各從無貪無瞋無癡三善根起。是故通說有六十三。問曰。三善常相隨逐未曾相離。云何別分為六十三。釋言。三善體雖同時隨用強弱非無先後。如不凈觀是無貪性慈悲觀等還無瞋性因緣觀等是無癡性。三善既有別起之義。所生律儀何為不別。是故得分六十三種。若隨凡聖禪地不同境界差別則有無量(此二門竟)。
次對境論。此七律儀普於一切眾生處起。若不如是所受律儀便有增減。問曰。律儀為于現在眾生處起。為於三世
【現代漢語翻譯】 現代漢語譯本 不兩舌有三種：一是因離，二是果行離，三是對治離。因離有兩種：一是離共因，即貪瞋癡；二是離不共因，即破壞心。果行離，是真正遠離兩舌。對治離，是修習和合語。 不惡口也有三種：一是因離，二是果行離，三是對治離。因離有兩種：一是離共因，即貪瞋癡；二是離不共因，即侵惱心。果行離，是真正遠離惡言。對治離，是常修柔和語。 不綺語也有三種：一是因離，二是果行離，三是對治離。因離有：一是離共因，即貪瞋癡；二是離不共因，即綺語心。果行離，是真正遠離綺語。對治離，是恒常修正語（這一門結束）。
接下來辨別開合廣略的意義。開合不定，總的來說都由唯一的善律儀所攝。或者分為二種：一是身業，二是口業。前三種是身業，后四種是口業。或者分離為七種，詳細情況如前面所辨。或者又分為二十一種，這七種律儀各自從上、中、下品心生起，因此總的說來有二十一種。或者又開分為六十三種，前面的二十一種各自從無貪(Araga - 無貪)、無瞋(Adosa - 無瞋)、無癡(Amoha - 無癡)三種善根生起，因此總的說來有六十三種。問：三種善根常常相隨相伴，未曾分離，為什麼分別成六十三種？解釋說：三種善根本體雖然同時存在，但隨其作用的強弱並非沒有先後。例如不凈觀(Aśubha - 不凈)是無貪的性質，慈悲觀(Maitrī - 慈悲)等還是無瞋的性質，因緣觀(Pratītyasamutpāda - 緣起)等是無癡的性質。三種善根既然有分別生起的意義，所生的律儀為什麼不分別呢？因此可以分為六十三種。如果隨著凡夫、聖人、禪定境界的不同，差別就會有無量（這兩門結束）。
接下來討論對境。這七種律儀普遍對一切眾生生起。如果不是這樣，所受的律儀就會有增減。問：律儀是對現在的眾生生起，還是對三世（過去，現在，未來）的眾生生起？
【English Translation】 English version Abstaining from divisive speech has three aspects: 1. Abstaining from the cause. 2. Abstaining from the result of action. 3. Abstaining through counteraction. Abstaining from the cause has two aspects: 1. Abstaining from the common causes, namely greed, hatred, and delusion (Tṛṣṇā, Dveṣa, Moha). 2. Abstaining from the specific cause, namely the intention to disrupt. Abstaining from the result of action is truly abstaining from divisive speech. Abstaining through counteraction is cultivating harmonious speech. Abstaining from harsh speech also has three aspects: 1. Abstaining from the cause. 2. Abstaining from the result of action. 3. Abstaining through counteraction. Abstaining from the cause has two aspects: 1. Abstaining from the common causes, namely greed, hatred, and delusion (Tṛṣṇā, Dveṣa, Moha). 2. Abstaining from the specific cause, namely the intention to harm. Abstaining from the result of action is truly abstaining from harsh words. Abstaining through counteraction is constantly cultivating gentle speech. Abstaining from frivolous speech also has three aspects: 1. Abstaining from the cause. 2. Abstaining from the result of action. 3. Abstaining through counteraction. Abstaining from the cause includes: 1. Abstaining from the common causes, namely greed, hatred, and delusion (Tṛṣṇā, Dveṣa, Moha). 2. Abstaining from the specific cause, namely the intention of frivolous speech. Abstaining from the result of action is truly abstaining from frivolous speech. Abstaining through counteraction is constantly correcting speech (This section ends).
Next, we distinguish the meaning of expansion, contraction, breadth, and brevity. Expansion and contraction are not fixed; in general, they are all encompassed by the single good discipline. Or they can be divided into two: 1. Physical actions. 2. Verbal actions. The first three are physical actions, and the last four are verbal actions. Or they can be separated into seven, as described in detail earlier. Or they can be further divided into twenty-one. These seven disciplines each arise from superior, intermediate, and inferior minds; therefore, generally speaking, there are twenty-one. Or they can be further expanded into sixty-three. The previous twenty-one each arise from the three good roots of non-greed (Araga), non-hatred (Adosa), and non-delusion (Amoha); therefore, generally speaking, there are sixty-three. Question: The three good roots always accompany each other and have never been separated. Why are they divided into sixty-three? Explanation: Although the essence of the three good roots exists simultaneously, their strength and weakness in function are not without sequence. For example, the contemplation of impurity (Aśubha) is the nature of non-greed, the contemplation of loving-kindness (Maitrī) and compassion is the nature of non-hatred, and the contemplation of dependent origination (Pratītyasamutpāda) is the nature of non-delusion. Since the three good roots have the meaning of arising separately, why are the disciplines that arise from them not separate? Therefore, they can be divided into sixty-three types. If they vary according to the differences in ordinary beings, sages, and meditative states, the distinctions will be immeasurable (These two sections end).
Next, we discuss the objects. These seven disciplines arise universally towards all sentient beings. If this is not the case, the received disciplines will be increased or decreased. Question: Do the disciplines arise towards present sentient beings, or towards sentient beings of the three times (past, present, future)?
眾生處起。論釋不同。若依成實普於三世眾生處起。緣之皆得起善心故。若依毗曇唯于現在眾生處起。良以過去未來眾生不可殺盜乃至綺語。為是緣之不發律儀。問曰。若於現在眾生得律儀者現在眾生死滅之時應失律儀。釋言。不失。唸唸常于現在眾生得律儀故。問曰。于彼非眾生所得律儀不。釋言。亦得。故成實言。非眾生所得善律儀。問曰。直緣非眾生數得善律儀不。釋言。不得。故成實言。要因眾生得善律儀。何故如是。于眾生所遠離性罪。于非眾生所遠離遮罪。離性為本。是故要于眾生所得。直緣草等不發律儀(此三門竟)。
次明支因有具不具。支謂七支。始從不殺乃至不綺。因者所謂上中下心。問曰。七支要具乃得。不具亦得。釋言。不定。大比丘戒要具乃得。沙彌俗人不具亦得。是故五戒八戒十戒皆不具七。問曰。于彼上中下品三種因中具用發戒。不具亦得。釋言。不定。或有具用上中下心受在家戒沙彌十戒大比丘戒。名為具因。或有偏用上品之心受三種戒。或中或下名為不具。以此支因有具不具故。雜心中四句分別。何者是四。一一切因非一切支。謂以上中下品之心受其五戒八戒十戒。依具三因名一切因。所受唯離殺盜邪淫妄語過。故非一切支。二一切支非一切因。有人直以上品之心受具足戒
【現代漢語翻譯】 現代漢語譯本 眾生處起（眾生所處的境界）。論釋不同。若依成實論（佛教論書名），普遍地在三世（過去、現在、未來）的眾生處生起。因為緣著他們都能生起善心。若依毗曇論（佛教論書名），只在現在的眾生處生起。因為過去的、未來的眾生，不可能對他們進行殺、盜，乃至綺語（虛妄不實、華麗動聽的言語）。因為是這個緣故，不能生起律儀（戒律）。 問：如果對現在的眾生得到律儀，那麼現在的眾生死亡時，應該失去律儀。 答：不會失去。因爲念念之間，都是對現在的眾生得到律儀。 問：對於非眾生，能得到律儀嗎？ 答：也能得到。所以成實論說，從非眾生處也能得到善律儀。 問：直接緣著非眾生之物，能得到善律儀嗎？ 答：不能得到。所以成實論說，一定要依靠眾生才能得到善律儀。為什麼這樣呢？因為對於眾生所，遠離的是性罪（本質上就是罪惡的行為），對於非眾生所，遠離的是遮罪（佛所禁止的行為）。遠離性罪是根本。所以一定要從眾生處才能得到律儀。直接緣著草等，不能生起律儀。（以上是三個方面的討論） 接下來闡明支（戒條）和因（發心）有具足和不具足的情況。支指的是七支（七種戒條），從不殺生開始，到不綺語結束。因指的是上、中、下三種發心。 問：七支一定要具足才能得到戒律，還是不具足也能得到？ 答：不一定。大比丘戒（比丘所受的具足戒）一定要具足才能得到。沙彌（出家男子）和俗人（在家信徒）不具足也能得到。所以五戒、八戒、十戒都不需要具足七支。 問：對於上、中、下三種發心，一定要全部用來發戒，還是不全部用也能發戒？ 答：不一定。有的人全部用上、中、下三種發心來受在家戒、沙彌十戒、大比丘戒，這叫做具因（具足發心）。有的人只用上品（上等）的發心來受三種戒，或者用中品（中等）或下品（下等）的發心，這叫做不具足。因為支和因有具足和不具足的情況，所以在雜心中有四句分別。哪四句呢？ 第一句：一切因，非一切支。指的是用上、中、下品的心來受五戒、八戒、十戒。依靠具足三種發心，叫做一切因。所受的戒律只是遠離殺、盜、邪淫、妄語等過失，所以不是一切支。 第二句：一切支，非一切因。指的是有人直接用上品的心來受具足戒（比丘戒）。
【English Translation】 English version Where do sentient beings arise? The commentaries differ. According to the Satyasiddhi Shastra (Chengshi lun) (a Buddhist treatise), it universally arises in the realm of sentient beings in the three times (past, present, and future), because one can generate good intentions by contemplating them. According to the Abhidharma (Pitan lun) (a Buddhist treatise), it only arises in the realm of present sentient beings, because it is impossible to kill, steal from, or even engage in frivolous speech (false and flowery language) with past and future sentient beings. Therefore, one cannot generate precepts (moral disciplines) by contemplating them. Question: If one obtains precepts with respect to present sentient beings, should one lose the precepts when these present sentient beings die? Answer: One will not lose them, because one constantly obtains precepts with respect to present sentient beings in every moment. Question: Can one obtain precepts with respect to non-sentient beings? Answer: One can also obtain them. Therefore, the Satyasiddhi Shastra says that one can obtain good precepts from non-sentient beings. Question: Can one obtain good precepts directly by contemplating non-sentient things? Answer: One cannot. Therefore, the Satyasiddhi Shastra says that one must rely on sentient beings to obtain good precepts. Why is this so? Because what one refrains from with respect to sentient beings are intrinsic offenses (actions that are inherently evil), and what one refrains from with respect to non-sentient beings are prohibitive offenses (actions prohibited by the Buddha). Refraining from intrinsic offenses is fundamental. Therefore, one must obtain precepts from sentient beings. One cannot generate precepts by directly contemplating grass and the like. (This concludes the discussion of these three aspects.) Next, we will clarify the situations where the limbs (precepts) and causes (intentions) are complete or incomplete. The limbs refer to the seven limbs (seven precepts), starting from not killing and ending with not engaging in frivolous speech. The causes refer to the superior, middling, and inferior intentions. Question: Must the seven limbs be complete to obtain precepts, or can one obtain them even if they are incomplete? Answer: It is not certain. The Bhikshu precepts (full precepts received by monks) must be complete to be obtained. Shramaneras (novice monks) and laypeople can obtain them even if they are incomplete. Therefore, the five precepts, eight precepts, and ten precepts do not require all seven limbs to be complete. Question: With respect to the superior, middling, and inferior intentions, must all three be used to generate precepts, or can one generate precepts without using all of them? Answer: It is not certain. Some people use all three intentions—superior, middling, and inferior—to receive lay precepts, Shramanera ten precepts, and Bhikshu precepts. This is called complete cause (complete intention). Some people only use the superior intention to receive the three types of precepts, or use the middling or inferior intention. This is called incomplete. Because the limbs and causes can be complete or incomplete, there are four distinctions in mixed minds. What are the four? First: All causes, not all limbs. This refers to using superior, middling, and inferior intentions to receive the five precepts, eight precepts, and ten precepts. Relying on the completeness of the three intentions is called all causes. The precepts received only involve refraining from the faults of killing, stealing, sexual misconduct, and false speech, so it is not all limbs. Second: All limbs, not all causes. This refers to someone directly using the superior intention to receive the full precepts (Bhikshu precepts).
。或中或下所受之戒具足七支。故名一切支。不具三心名非一切因。三一切因亦一切支。具以上中下品之心受在家戒沙彌十戒大比丘戒。四非一切因非一切支。謂以下心受在家戒及沙彌戒。中上亦爾。七善律儀略之云爾。
七凈義兩門分別(一辨相 二就位分別)
行德無垢。名之為凈。凈義不同。一門說七。七名是何。一者戒凈。二者定凈亦名心凈。三者見凈。四度疑凈。五道非道凈。此前五凈大小名同。后二名別。依如小乘六名行凈。七名行斷智凈。若依大乘六名行斷。七名思量菩提分法上上凈矣。此後二名如地經說。言戒凈者。行修之始持戒離過。故云戒凈。由戒凈故能生凈定說名定凈。以定凈故發生實慧。生已能除身見名為見凈。能斷疑惑名度疑凈。能離戒取知無漏慧是其真道戒等非道名道非道凈。后二種中若依小乘重緣諦理進習所行名為行凈。行窮盡障名行斷知凈。若依大乘隨道除障名為行斷。依此行斷趣入佛境名思菩提上上凈矣。七中初一是其戒學。次一定學。后五慧學(此一門竟)。
次就位論。行實齊通。隨相隱顯非無階異。異相如何。依如小乘初二在於見道已前。次三在於見道之中。次一修道。后一無學。何故見前明戒明定。外凡粗過非戒不防。故先明戒。出世聖道非定不生。
【現代漢語翻譯】 或者以中品或者以下品的心所受持的戒律，具足七支，所以稱為『一切支』。不具備上品、中品、下品三種心，稱為『非一切因』。具備上品、中品、下品三種心，也稱為『一切因』，也稱為『一切支』，即以具備上品、中品、下品之心受持在家戒、沙彌十戒、大比丘戒。 四、『非一切因非一切支』：指以低下的心受持在家戒和沙彌戒，中品和上品心也是如此。以上是關於七善律儀的簡略解釋。
七凈義的兩門分別：（一、辨相；二、就位分別）
行為的功德沒有瑕疵，稱為『凈』。『凈』的含義不同，一門中說有七種。這七種名稱是什麼？一是戒凈（持戒清凈），二是定凈（禪定清凈），也叫心凈（內心清凈），三是見凈（見解清凈），四是度疑凈（斷除疑惑清凈），五是道非道凈（知曉正道與非道清凈）。 前面的五種『凈』，在小乘和大乘中名稱相同，後面的兩種名稱不同。如果按照小乘來說，第六種稱為行凈（行為清凈），第七種稱為行斷智凈（行為斷盡的智慧清凈）。如果按照大乘來說，第六種稱為行斷（行為斷盡），第七種稱為思量菩提分法上上凈（思量菩提分法，達到最上清凈）。 後面的兩種名稱如《地經》所說。說到『戒凈』，是修行開始時持戒遠離過失，所以稱為『戒凈』。由於『戒凈』的緣故，能夠產生清凈的禪定，所以稱為『定凈』。因為『定凈』的緣故，能夠發生真實的智慧，產生智慧后能夠去除身見，稱為『見凈』。能夠斷除疑惑，稱為『度疑凈』。能夠遠離戒禁取見，知道無漏智慧才是真正的道，戒等是錯誤的道，稱為『道非道凈』。 後面的兩種『凈』中，如果按照小乘，是重複緣念諦理，精進修習所行的法門，稱為『行凈』。行為窮盡，斷除障礙，稱為『行斷智凈』。如果按照大乘，是隨著菩提道斷除障礙，稱為『行斷』。依靠這種『行斷』，趣入佛的境界，稱為『思量菩提上上凈』。 七種『凈』中，第一種是戒學，第二種是定學，後面五種是慧學。（第一門結束）
其次從修行的位次來論，修行的實質是相同且貫通的，只是隨著外在的相貌有隱顯的不同，並非沒有階位的差異。這種差異的相貌是怎樣的呢？如果按照小乘來說，前兩種『凈』在於見道（初果須陀洹）之前，中間三種『凈』在於見道之中，下一種『凈』在於修道（二果斯陀含、三果阿那含），后一種『凈』在於無學道（四果阿羅漢）。 為什麼在見道之前要闡明戒和定呢？因為外凡夫的粗重過失，如果不用戒律就無法防護，所以首先要闡明戒。出世間的聖道，如果不用禪定就無法生起，
【English Translation】 Or, those who receive the precepts with a mind of middle or lower quality possess all seven branches, hence the name 'Sarva-anga' (all limbs/branches). Not possessing the three minds of superior, middle, and inferior quality is called 'Na-sarva-hetu' (not all causes). Possessing the three minds of superior, middle, and inferior quality is also called 'Sarva-hetu' (all causes), also called 'Sarva-anga', that is, receiving the Upasaka (layman) precepts, Sramanera (novice) ten precepts, and Bhikshu (fully ordained monk) precepts with a mind of superior, middle, and inferior quality. Four, 'Na-sarva-hetu Na-sarva-anga' (not all causes, not all limbs/branches): refers to receiving the Upasaka precepts and Sramanera precepts with a low mind; the same applies to middle and superior minds. The above is a brief explanation of the seven good moral disciplines.
Two aspects of the seven purities are distinguished: (1. Differentiating the characteristics; 2. Differentiating based on stages)
The merit of conduct without defilement is called 'Purity'. The meaning of 'Purity' is different; one aspect speaks of seven types. What are these seven names? First is Sila-visuddhi (purity of morality), second is Samadhi-visuddhi (purity of concentration), also called Citta-visuddhi (purity of mind), third is Drsti-visuddhi (purity of view), fourth is Kankha-vitarana-visuddhi (purity of overcoming doubt), fifth is Maggamagga-nanadassana-visuddhi (purity of knowledge and vision of what is the path and what is not the path). The first five 'purities' have the same names in both the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana), but the last two have different names. According to the Small Vehicle, the sixth is called Patipada-visuddhi (purity of practice), and the seventh is called Nanadassana-visuddhi (purity of knowledge and vision). According to the Great Vehicle, the sixth is called Patipada-visuddhi (purity of practice), and the seventh is called Bodhi-jnana-visuddhi (purity of the wisdom of enlightenment). The latter two names are as described in the 'Earth Store Sutra'. Speaking of 'Sila-visuddhi', it is the beginning of practice, upholding the precepts and staying away from faults, hence it is called 'Sila-visuddhi'. Because of 'Sila-visuddhi', pure concentration can arise, so it is called 'Samadhi-visuddhi'. Because of 'Samadhi-visuddhi', true wisdom can arise; having arisen, it can remove self-view, called 'Drsti-visuddhi'. Being able to cut off doubt is called 'Kankha-vitarana-visuddhi'. Being able to stay away from clinging to precepts and knowing that non-outflow wisdom is the true path, while precepts and so on are incorrect paths, is called 'Maggamagga-nanadassana-visuddhi'. In the latter two 'purities', according to the Small Vehicle, it is repeatedly contemplating the truth and diligently practicing what is practiced, called 'Patipada-visuddhi'. When practice is exhausted and obstacles are cut off, it is called 'Nanadassana-visuddhi'. According to the Great Vehicle, it is cutting off obstacles along the path to enlightenment, called 'Patipada-visuddhi'. Relying on this 'Patipada-visuddhi', one approaches the realm of the Buddha, called 'Bodhi-jnana-visuddhi'. Among the seven 'purities', the first is the study of morality (Sila), the second is the study of concentration (Samadhi), and the last five are the study of wisdom (Prajna). (End of the first aspect)
Next, discussing from the perspective of the stages of practice, the essence of practice is the same and interconnected, but there are differences in manifestation, not without hierarchical differences. What are these different aspects? According to the Small Vehicle, the first two 'purities' are before the Path of Seeing (Sotapanna), the middle three 'purities' are in the midst of the Path of Seeing, the next 'purity' is in the Path of Cultivation (Sakadagami, Anagami), and the last 'purity' is in the Path of No More Learning (Arhat). Why are morality and concentration explained before the Path of Seeing? Because the gross faults of ordinary beings cannot be prevented without precepts, so morality must be explained first. The supramundane holy path cannot arise without concentration,
故次明定。何故次三偏在見道。以見道中斷除三結成就三凈故偏在中。何者三結。所謂身見戒取及疑。斷身見故得其見凈。斷疑心故得度疑凈。斷戒取故得道非道凈。問曰。聖人入見道時十使俱斷。云何說言但斷三結。如涅槃釋。此三重故。所以偏說。如世人言王來王去。重故偏論。又十使中五見及疑唯障見諦。入見道時斷之究竟。貪瞋癡慢通障見修。入見道時斷之不盡。五見及疑見中盡。故與其斷名。貪瞋癡慢見不盡。故不與斷稱。就彼所斷五見疑中三使是本。三使是隨。身見是本。邊見為隨。戒取是本。見取為隨。疑心是本。邪見為隨。說除三本三隨亦爾。故經論中偏說見道斷除三結。何故行凈偏在修道。以此位中重緣諦理趣修行故。何故行斷偏在無學。以無學道離障盡故。大乘法中初五同前。后二在於修道位中。就修道中有通有別。通而論之一切地中。有除障義悉名行斷。有上求義皆號思量。于中別分始從二地乃至七地修道斷障名為行斷。八地已上法流水中。趣入佛境說為思量上上凈矣。七凈如是。
七財義
言七財者。善能資具。故名為財。財別不同。一門說七。七名是何。一信。二戒。三施。四聞。五慧。六慚。七愧。此義如后十藏章中具廣分別。七財如是。
七種大乘義
七種
【現代漢語翻譯】 現代漢語譯本：因此接下來闡明『定』。為何『三偏』在見道位中？因為在見道位中，斷除了三種結縛，成就了三種清凈，所以說『偏在』其中。哪三種結縛？就是身見（認為身體是真實存在的錯誤觀念），戒禁取見（錯誤地認為遵守某些戒律或苦行可以解脫），以及疑（對佛法僧三寶的懷疑）。斷除身見，因此得到『見凈』。斷除疑心，因此得到『度疑凈』。斷除戒禁取見，因此得到『道非道凈』（辨別正道與非道的清凈智慧）。 有人問：聖人進入見道位時，十使（十種煩惱）全部斷除，為何只說斷除三種結縛？如同《涅槃經》的解釋，這三種結縛最為重要，所以特別說明。如同世人說『國王來了』、『國王去了』，因為國王重要所以特別論述。而且，十使中，五見（五種錯誤的見解，即身見、邊見、邪見、見取見、戒禁取見）和疑，只障礙見諦（證悟真理），進入見道位時徹底斷除。貪、嗔、癡、慢，通於障礙見諦和修道，進入見道位時不能完全斷除。五見和疑在見道位中完全斷除，所以稱之為『斷』。貪、嗔、癡、慢在見道位中沒有完全斷除，所以不稱之為『斷』。在所斷的五見和疑中，三種是根本，三種是隨從。身見是根本，邊見是隨從。戒禁取見是根本，見取見是隨從。疑心是根本，邪見是隨從。說斷除三種根本，也等於斷除了三種隨從。所以在經論中特別說見道位斷除三種結縛。為何『行凈』偏在修道位？因為在這個階段，重複地緣于諦理而趣向修行。為何『行斷』偏在無學位？因為無學道已經遠離了所有障礙。 在大乘佛法中，最初的五種（凈）與前面相同。後面的兩種（行凈和行斷）在於修道位中。就修道位而言，有通有別。總的來說，一切地（菩薩的修行階段）中，有去除障礙的意義都稱為『行斷』，有向上追求的意義都稱為『思量』。其中特別區分，從二地到七地，修道斷除障礙稱為『行斷』。八地以上，在法性之河流中，趣入佛的境界，稱為『思量上上凈』。七凈就是這樣。
七財的意義
所說的『七財』，是善能資助的，所以稱為『財』。財的類別不同，在一門中說七種。七種名稱是什麼？一是信（對佛法僧三寶的信心），二是戒（遵守戒律），三是施（佈施），四是聞（聽聞佛法），五是慧（智慧），六是慚（對自己的過錯感到羞愧），七是愧（害怕因自己的過錯而受到懲罰）。這些意義如同後面的《十藏章》中詳細分別。七財就是這樣。
七種大乘的意義
【English Translation】 English version: Therefore, next is the explanation of 'Samadhi (定)'. Why are the 'Three Eliminations (三偏)' in the Path of Seeing (見道)? Because in the Path of Seeing, the three bonds are severed, and the three purities are achieved, hence it is said to be 'eliminated' within it. What are the three bonds? They are Sakkayaditthi (身見, the view of self-identity), Silabbataparamasa (戒取, clinging to rites and rituals), and Vicikiccha (疑, doubt). By severing Sakkayaditthi, one attains 'View Purity (見凈)'. By severing Vicikiccha, one attains 'Purity of Overcoming Doubt (度疑凈)'. By severing Silabbataparamasa, one attains 'Purity of Knowing the Path from the Non-Path (道非道凈)'. Someone asks: When a noble one enters the Path of Seeing, all ten fetters (十使) are severed, why is it said that only three bonds are severed? As explained in the Nirvana Sutra, these three bonds are the most important, hence they are specifically mentioned. Just as people say 'The king is coming', 'The king is leaving', because the king is important, it is specifically discussed. Moreover, among the ten fetters, the five views (五見, the five wrong views, namely Sakkayaditthi, Antagrahaditthi, Micchaditthi, Ditthiparamasa, Silabbataparamasa) and doubt only obstruct the seeing of truth (見諦). They are completely severed when entering the Path of Seeing. Greed, anger, delusion, and pride obstruct both the seeing of truth and cultivation (修道). They cannot be completely severed when entering the Path of Seeing. The five views and doubt are completely severed in the Path of Seeing, hence they are called 'severed'. Greed, anger, delusion, and pride are not completely severed in the Path of Seeing, hence they are not called 'severed'. Among the severed five views and doubt, three are fundamental, and three are subordinate. Sakkayaditthi is fundamental, Antagrahaditthi is subordinate. Silabbataparamasa is fundamental, Ditthiparamasa is subordinate. Vicikiccha is fundamental, Micchaditthi is subordinate. Saying that the three fundamental ones are severed is equivalent to severing the three subordinate ones. Therefore, in the sutras and treatises, it is specifically said that the three bonds are severed in the Path of Seeing. Why is 'Conduct Purity (行凈)' primarily in the Path of Cultivation (修道)? Because in this stage, one repeatedly focuses on the truth and progresses towards cultivation. Why is 'Conduct Cessation (行斷)' primarily in the Path of No More Learning (無學道)? Because the Path of No More Learning has already departed from all obstacles. In Mahayana Buddhism, the first five (purities) are the same as before. The latter two (Conduct Purity and Conduct Cessation) are in the Path of Cultivation. Regarding the Path of Cultivation, there is general and specific. Generally speaking, in all Bhumis (地, stages of Bodhisattva's practice), the meaning of removing obstacles is called 'Conduct Cessation', and the meaning of seeking upwards is called 'Contemplation (思量)'. Specifically distinguishing, from the Second Bhumi to the Seventh Bhumi, the severance of obstacles in the Path of Cultivation is called 'Conduct Cessation'. From the Eighth Bhumi onwards, in the stream of Dharma nature, progressing towards the realm of Buddhahood is called 'Supreme Purity of Contemplation (思量上上凈)'. Such are the Seven Purities.
The Meaning of the Seven Treasures (七財)
The so-called 'Seven Treasures' are those that can well assist, hence they are called 'treasures'. The categories of treasures are different, and seven are mentioned in one aspect. What are the seven names? First is Faith (信, faith in the Triple Gem), second is Precepts (戒, observing precepts), third is Generosity (施, giving), fourth is Learning (聞, listening to the Dharma), fifth is Wisdom (慧, wisdom), sixth is Shame (慚, feeling ashamed of one's mistakes), and seventh is Remorse (愧, fearing punishment for one's mistakes). These meanings are explained in detail in the subsequent 'Chapter on the Ten Treasuries'. Such are the Seven Treasures.
The Meaning of the Seven Kinds of Mahayana
大乘出地持論。運通名乘。乘中莫加。謂之為大。大乘不同。一門說七。七名是何。一者法大。二者心大。三者解大。四凈心大。五眾具大。六者時大。七者得大。七中前六就因說大。后之一種就果論大。因中初一是其因法。后五因行。言法大者。所謂大乘十二部經方廣之藏。過余契經故云法大。問曰。法中說通理教。何故是中偏說教法。釋言。實通。攝旨從詮故不別論。言心大者。謂發無上菩提之心。超出余愿故曰心大。言解大者。謂解菩薩方廣之藏。勝過余解稱曰解大。此心與解在於地前。凈心大者。在初地中。過解行住入歡喜地。證心解染名凈心大。眾具大者。在於二地乃至七地。修習功德智慧眾具趣向菩提名眾具大。言時大者。八地已上乃至十地度三僧祇。滿足眾行名為時大。言得大者。謂如來地得菩提果無與等者。況復過上。故為得大。七種大乘略辨如是。
七地義三門分別(一釋名 二定體 三辨相)
第一釋名。七地之義出地持論。能生曰地。地位開合廣略難定。今據一門且論七種。一種性地。二解行地。三凈心地。四行跡地。五決定地。六決定行地。七畢竟地。種性地者。習種性種同名種性。行本達立能生因果。故名為種。種義不壞。目之為性。以性別地名種性地。解行地者。依前種性
起修方便趣入出世。于出世道解而行故名為解行。以解別地名解行地。凈心地者。在初地中。過解行住入歡喜地證心離垢。名為凈心。又于菩提凈信悕望亦名凈心。以斯別地名凈心地。行跡地者。二地已上乃至七地起于修道名為行跡。以行別地名行跡地。決定地者。第八地中在法流水決定趣向無上菩提名決定地。決定行者。第九地中依前決定上上增進名決定行地。畢竟地者。謂第十地及如來地。第十地中因行窮滿。如來地中果德圓極。以是義故同名畢竟。蓋乃且據一門為論。若入余門因果別矣。名義如是(此一門竟)。
次定其體。諸地皆用行德為體。行門開合廣略不定。總唯一行。或分為二。一是證行。二阿含行。廣如上辨。又就福智亦得分二。或離為三。謂證助不住亦如上辨。又戒定慧亦得分三。或開為四。聞思修證。或說為六。謂六波羅蜜。或分為十。謂十波羅蜜。又覆信等亦得分十。或復離為三十七品。廣則無量。體性如是(此二門竟)。
次辨其相。地位開合廣略不定。要攝唯二。一是信地。二是證地。地前菩薩于出世道信順趣向名為信地。初地已上證實相應名為證地。或分為三。如地持說。一種性持在種性地。二發心持在解行地。三行方便持在初地上。或離為四。一方便道在於地前。二者見
【現代漢語翻譯】 現代漢語譯本： 爲了方便修行，趣入出世之道。對於出世之道，理解並且實踐，因此稱為『解行』。因為『解』的不同階段，所以稱為解行地。『凈心地』是指，在初地（歡喜地）中，經過解行，安住並進入歡喜地，證得心離垢染，名為『凈心』。又對於菩提有清凈的信心和希望，也稱為『凈心』。因為這個原因，這個階段被稱為凈心地。『行跡地』是指，二地（離垢地）以上乃至七地（遠行地），發起修道，名為『行跡』。因為『行』的不同階段，所以稱為行跡地。『決定地』是指，第八地（不動地）中，在法性之流中，決定趣向無上菩提，名為『決定地』。『決定行地』是指，第九地（善慧地）中，依靠之前的決定，不斷增進，名為『決定行地』。『畢竟地』是指，第十地（法雲地）以及如來地（佛果）。第十地中，因地的修行圓滿。如來地中，果地的功德達到極致。因為這個原因，都稱為『畢竟』。這只是根據一個方面來討論。如果從其他方面入手，因果關係就不同了。名義就是這樣（這一方面結束）。
接下來確定它的本體。各個地的本體都是以行德為本體。行的門徑，開合廣略不定，總的來說只有一個『行』。或者分為兩種：一是證行，二是阿含行。詳細的解釋如上所述。又從福德和智慧的角度也可以分為兩種。或者分為三種，即證行、助行、不住行，也如上所述。又可以分為戒、定、慧三種。或者開為四種，即聞、思、修、證。或者說為六種，即六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。或者分為十種，即十波羅蜜（六波羅蜜加上方便波羅蜜、愿波羅蜜、力波羅蜜、智波羅蜜）。又可以分為信等十種。或者分為三十七道品。廣而言之，則有無量。本體的性質就是這樣（這第二方面結束）。
接下來辨別它的相狀。地位的開合廣略不定，要概括起來只有兩種：一是信地，二是證地。地前菩薩對於出世之道，信順趣向，名為『信地』。初地（歡喜地）以上，真實證悟相應，名為『證地』。或者分為三種，如《地持經》所說：一種性持，在種性地。二發心持，在解行地。三行方便持，在初地（歡喜地）以上。或者分為四種：一方便道，在於地前。二者見道。
【English Translation】 English version: For the convenience of practice, one enters the path of transcendence. Understanding and practicing the transcendent path is called 'understanding and practice' (解行). Because of the different stages of 'understanding' (解), it is called the 'stage of understanding and practice' (解行地). 'Pure Mind Ground' (凈心地) refers to, in the first ground (歡喜地, Joyful Ground), after passing through understanding and practice, dwelling and entering the Joyful Ground, realizing the mind free from defilements, which is called 'pure mind' (凈心). Furthermore, having pure faith and hope in Bodhi is also called 'pure mind' (凈心). For this reason, this stage is called the Pure Mind Ground. 'Traces of Practice Ground' (行跡地) refers to, from the second ground (離垢地, Immaculate Ground) upwards to the seventh ground (遠行地, Far-Going Ground), initiating the path of cultivation, which is called 'traces of practice' (行跡). Because of the different stages of 'practice' (行), it is called the Traces of Practice Ground. 'Ground of Determination' (決定地) refers to, in the eighth ground (不動地, Immovable Ground), within the stream of Dharma nature, resolutely heading towards unsurpassed Bodhi, which is called the 'Ground of Determination'. 'Ground of Determined Practice' (決定行地) refers to, in the ninth ground (善慧地, Good Wisdom Ground), relying on the previous determination, continuously advancing, which is called the 'Ground of Determined Practice'. 'Ultimate Ground' (畢竟地) refers to the tenth ground (法雲地, Cloud of Dharma Ground) and the Tathagata Ground (如來地, Buddha Fruit). In the tenth ground, the practice of the causal ground is complete. In the Tathagata Ground, the merits of the resultant ground reach their peak. For this reason, both are called 'ultimate' (畢竟). This is only discussed from one perspective. If approached from other perspectives, the causal relationship will be different. The meanings are as such (this aspect concludes).
Next, determine its substance. The substance of each ground is based on the virtue of practice. The paths of practice, whether open or closed, broad or narrow, are not fixed, but generally there is only one 'practice' (行). Or it can be divided into two types: one is the practice of realization (證行), and the other is the Agama practice (阿含行). Detailed explanations are as mentioned above. Furthermore, from the perspective of merit and wisdom, it can also be divided into two types. Or it can be divided into three types, namely the practice of realization, the practice of assistance, and the non-abiding practice, as also mentioned above. It can also be divided into three: precepts (戒), concentration (定), and wisdom (慧). Or it can be opened into four: hearing (聞), thinking (思), cultivating (修), and realizing (證). Or it can be said to be six, namely the six paramitas (六波羅蜜): generosity (佈施), morality (持戒), patience (忍辱), diligence (精進), meditation (禪定), and wisdom (般若). Or it can be divided into ten, namely the ten paramitas (十波羅蜜): the six paramitas plus skillful means (方便波羅蜜), vow (愿波羅蜜), power (力波羅蜜), and knowledge (智波羅蜜). It can also be divided into ten, such as faith (信) and so on. Or it can be divided into the thirty-seven factors of enlightenment. Broadly speaking, there are countless. The nature of the substance is as such (this second aspect concludes).
Next, distinguish its characteristics. The opening and closing, broadening and narrowing of the stages are not fixed, but to summarize, there are only two types: one is the ground of faith (信地), and the other is the ground of realization (證地). Bodhisattvas before the grounds, with faith and obedience towards the transcendent path, are called the 'ground of faith' (信地). From the first ground (歡喜地, Joyful Ground) upwards, true realization corresponds, which is called the 'ground of realization' (證地). Or it can be divided into three types, as stated in the Bodhisattva-bhumi (地持經): first, the holding of nature (種性持), which is in the ground of nature (種性地); second, the holding of aspiration (發心持), which is in the ground of understanding and practice (解行地); third, the holding of the means of practice (行方便持), which is above the first ground (歡喜地, Joyful Ground). Or it can be divided into four types: first, the path of skillful means (方便道), which is before the grounds; second, the path of seeing.
道在於初地。三者修道在二地上。四無學道在於佛地。或開為五。於前四中開方便道以為種性解行之別。故有五種。或分為六。如地持說。一種性地。二解行地。三凈心地。四行跡地。五決定地。謂八地九地。六畢竟地。謂第十地。涅槃經中言為六住諸菩薩者。據此為言。或復說七。廣如上辨。於前六中開決定地以為決定及決定行。故有七種。亦得分八。於前七中分種性地以為習種性種之別。故有八矣。亦得分九。於前八中分畢竟地以為畢竟及如來地。故有九種。或分十三。如地持論住品中說。彼十地上加種性住解行住及如來住。故有十三。亦得開分以為十四。前十三中開種性住以為習種性種之別。故有十四。經中或說四十二賢聖。廣則無量。是等廣略各隨一宜。今且論七。七地如是。
八戒齊義七門分別(一釋名定數 二辨相 三具得因緣 四界趣分別 五形報分別 六對境分別 七受持之義)
八戒齊者。所謂不殺．不盜．不淫．不妄語．不飲酒．不歌舞唱伎．不著香薰衣．不上高廣床．不過中食．是其名也。此等防禁故名為戒。潔清曰齊。問曰。于彼五戒之中言不邪淫。今此何故直言不淫。釋言。五戒是在家人持在家戒。唯制邪淫不防自妻。以是義故但言不邪淫。論八戒是在家人得持出家戒。非但
【現代漢語翻譯】 現代漢語譯本： 道在於初地（菩薩修行階位的最初階段）。三者，修道在二地上。四，無學道在於佛地（證得最高果位的階段）。或者可以展開為五種，在前四種中，將方便道（引導眾生達到解脫的手段）分為種性（潛在的佛性）和解行（理解和實踐）的差別，所以有五種。或者可以分為六種，如《地持論》所說：一種性地，二解行地，三凈心地，四行跡地，五決定地（指八地和九地），六畢竟地（指第十地）。《涅槃經》中說的『六住諸菩薩』，就是根據這個劃分來說的。或者還可以說七種，詳細的解釋如上所述。在前六種中，將決定地分為決定和決定行，所以有七種。也可以分為八種，在前七種中，將種性地分為習種性和種性之別，所以有八種了。也可以分為九種，在前八種中，將畢竟地分為畢竟和如來地，所以有九種。或者分為十三種，如《地持論》住品中所說，在十地上加上種性住、解行住以及如來住，所以有十三種。也可以展開分為十四種，在前十三種中，將種性住分為習種性和種性之別，所以有十四種。經典中或者說四十二賢聖，廣而言之則無量無邊。這些廣略的劃分各自適應不同的情況。現在暫且討論七種。七地就是這樣。
八戒齊義，從七個方面分別：（一、解釋名稱和確定數目；二、辨別戒相；三、具足獲得戒體的因緣；四、界限和趣向的分別；五、形和報的分別；六、對境的分別；七、受持的意義）
八戒齊，指的是不殺生、不偷盜、不淫慾、不妄語、不飲酒、不歌舞唱伎、不著香薰衣、不上高廣床、不過午食。這些就是它的名稱。這些都是爲了防止過失而設立的禁戒，所以稱為『戒』。潔凈身心稱為『齊』。有人問：在五戒中說的是『不邪淫』，現在這裡為什麼直接說『不淫』呢？解釋說：五戒是在家人持守的在家戒，只禁止邪淫，不禁止與自己的妻子行淫。因為這個緣故，只說『不邪淫』。而八戒是在家人可以持守的出家戒，不僅僅是
【English Translation】 English version: The path is in the first Bhumi (the first stage of a Bodhisattva's path). Thirdly, the practice of the path is in the second Bhumi. Fourthly, the path of no-more-learning is in the Buddha Bhumi (the stage of attaining the highest enlightenment). Or it can be expanded into five. Among the previous four, the expedient path (skillful means to guide beings to liberation) is divided into the difference between Gotra (potential for Buddhahood) and understanding and practice, so there are five kinds. Or it can be divided into six kinds, as stated in the Bodhisattva-bhumi: 1. Gotra-bhumi, 2. Adhimukti-carita-bhumi, 3. Suddha-adhyasaya-bhumi, 4. Vihara-bhumi, 5. Niyata-bhumi (referring to the eighth and ninth Bhumis), 6. Nishthita-bhumi (referring to the tenth Bhumi). The Nirvana Sutra speaks of 'Bodhisattvas in the six abodes' based on this division. Or it can be said to be seven kinds, as explained in detail above. Among the previous six, the Niyata-bhumi is divided into Niyata and Niyata-carita, so there are seven kinds. It can also be divided into eight. Among the previous seven, the Gotra-bhumi is divided into Abhyasa-gotra and Gotra, so there are eight kinds. It can also be divided into nine. Among the previous eight, the Nishthita-bhumi is divided into Nishthita and Tathagata-bhumi, so there are nine kinds. Or it can be divided into thirteen, as stated in the Bodhisattva-bhumi in the chapter on abodes. The Gotra-sthita, Adhimukti-carita-sthita, and Tathagata-sthita are added to the ten Bhumis, so there are thirteen kinds. It can also be expanded into fourteen. Among the previous thirteen, the Gotra-sthita is divided into Abhyasa-gotra and Gotra, so there are fourteen kinds. The sutras sometimes speak of the forty-two sages, but broadly speaking, they are countless. These broad and concise divisions each adapt to different situations. Now, let's discuss seven for the moment. Such are the seven Bhumis.
The meaning of the eight precepts will be distinguished from seven aspects: (1. Explaining the name and determining the number; 2. Distinguishing the characteristics of the precepts; 3. The conditions for fully obtaining the precepts; 4. Distinguishing the boundaries and tendencies; 5. Distinguishing the form and retribution; 6. Distinguishing the objects; 7. The meaning of upholding)
The eight precepts are: not killing, not stealing, not engaging in sexual activity, not lying, not drinking alcohol, not singing, dancing, or playing music, not wearing fragrant perfumes or adornments, not sleeping on high or luxurious beds, and not eating after noon. These are their names. These are prohibitions established to prevent faults, so they are called 'precepts'. Purifying the body and mind is called '齋 (zhāi, purification)'. Someone asks: In the five precepts, it says 'not committing sexual misconduct', why does it directly say 'not engaging in sexual activity' here? The explanation is: the five precepts are the lay precepts observed by laypeople, which only prohibit sexual misconduct and do not prohibit sexual relations with one's own wife. For this reason, it only says 'not committing sexual misconduct'. The eight precepts are the monastic precepts that laypeople can observe, not just
制邪自妻亦防。故說不淫。問曰。是中所離有九以何義故但言八戒。釋言。有以。若依毗曇不著薰衣不上高床。此二同是莊嚴處起。合之為一。故說為八。若依成實及大智論前八是戒。后一是齊。戒齊合說。是故名為八戒齊矣(此一門竟)。
次辨其相。于中有五。一體具分別不過中食是齊亦齊支。余是齊支而非是齊。如八聖道正見是道亦是道支。余是道支而非是道。此亦如是。以不殺等防惡禁罪助成齊法。助齊法中差別不同。故名齊支。非斷食法。故不名齊。不過中食是斷食法故名為齊。別前七種故名齊支。二遮性分別。前之四種遠離性惡。不飲酒等遠離遮罪。問曰。性惡乃有七種。始從殺生乃至綺語。何不具離但離前四。以綺語等難可防護在家之人不能離故。故論說言。出家之者尚不能離。何況在家。又綺語等不應法故通名妄語。但離妄語餘者皆隨。故不別論。又前四種重故偏明。餘者輕故。所以不說。問曰。遮罪差別無量。何不說離偏言遠離飲酒等乎。亦以余過在家之人難防護故。又飲酒等生過處重故偏說離。余過輕故。所以不論。三道福分別。如成實說。離前五過是福因緣。離后三罪是道因緣。以在家者未能得道。是故但說道因緣矣。通則齊等。四就具分別。具謂三業。不殺．不盜．不淫．不飲酒．不
【現代漢語翻譯】 現代漢語譯本 防止邪惡，約束自己的妻子也要防範。所以說不邪淫。有人問：『這裡所要遠離的有九種，為何只說八戒？』解釋說：『有道理的。如果按照《毗曇》（Abhidhamma，論藏）的說法，不穿華麗的衣服，不上高大的床座，這兩種都是從莊嚴的角度出發，可以合為一體。』所以說是八戒。如果按照《成實論》（Satyasiddhi Shastra）和《大智度論》（Mahāprajñāpāramitā-śāstra）的說法，前八種是戒，后一種是齋。戒和齋合在一起說，所以稱為八戒齋了（這一部分結束）。
接下來辨別它們的體相。其中有五種：一體性區分，不過中午吃飯是齋，也是齋支。其餘的是齋支，但不是齋。就像八聖道（Eightfold Noble Path）中的正見（Right View）是道，也是道支，其餘的是道支，但不是道。這裡也是這樣。因為不殺生等等，是爲了防止罪惡，禁止罪行，幫助成就齋法。幫助齋法的方式不同，所以稱為齋支。不是斷食的方法，所以不稱為齋。不過中午吃飯是斷食的方法，所以稱為齋。區別於前七種，所以稱為齋支。二、遮性區分。前面的四種是遠離自性惡行，不飲酒等等是遠離遮罪。有人問：『自性惡行有七種，從殺生開始到綺語，為什麼不全部遠離，只遠離前四種？』因為綺語等等難以防護，在家之人不能遠離。所以論中說，出家之人尚且不能遠離，何況在家之人。而且綺語等等不符合正法，所以統稱為妄語。只要遠離妄語，其餘的都隨之遠離，所以不單獨討論。而且前四種罪行比較嚴重，所以特別說明。其餘的比較輕微，所以不說。有人問：『遮罪的差別有無數種，為什麼不說遠離其他的，只說遠離飲酒等等呢？』也是因為其他的過失在家之人難以防護。而且飲酒等等產生過失的地方比較嚴重，所以特別說要遠離。其餘的過失比較輕微，所以不討論。三、道福區分。如《成實論》所說，遠離前五種過失是福報的因緣，遠離后三種罪過是修道的因緣。因為在家之人未能得道，所以只說道的因緣。總的來說，齋戒等等都是如此。四、就具足而言的區分。具足是指身、口、意三業。不殺生、不偷盜、不邪淫、不飲酒、不……
【English Translation】 English version Preventing evil, one must also guard against one's own wife. Therefore, it is said to abstain from unchastity. Someone asks: 'There are nine things to be avoided here, why are only eight precepts mentioned?' The explanation is: 'There is a reason. According to the Abhidhamma (Abhidhamma, the collection of treatises), not wearing ornate clothes and not sitting on high beds are both based on the aspect of adornment, and can be combined into one.' Therefore, it is said to be eight precepts. According to the Tattvasiddhi Shastra (Satyasiddhi Shastra) and the Great Perfection of Wisdom Treatise (Mahāprajñāpāramitā-śāstra), the first eight are precepts, and the last one is fasting. Precepts and fasting are spoken of together, so it is called the eight precepts and fasting (this section ends).'
Next, distinguish their characteristics. There are five types among them: One is the distinction of substance, not eating after noon is fasting, and also a branch of fasting. The rest are branches of fasting, but not fasting. Just like Right View (Right View) in the Eightfold Noble Path (Eightfold Noble Path) is the path and also a branch of the path, the rest are branches of the path, but not the path. It is the same here. Because not killing, etc., is to prevent evil and prohibit crimes, helping to achieve the Dharma of fasting. The ways of helping the Dharma of fasting are different, so it is called a branch of fasting. It is not a method of fasting, so it is not called fasting. Not eating after noon is a method of fasting, so it is called fasting. It is different from the previous seven types, so it is called a branch of fasting. Second, the distinction between prohibitive and intrinsic. The first four are to stay away from intrinsically evil deeds, and not drinking alcohol, etc., is to stay away from prohibitive sins. Someone asks: 'There are seven types of intrinsically evil deeds, starting from killing to frivolous speech, why not stay away from all of them, but only stay away from the first four?' Because frivolous speech, etc., are difficult to guard against, and lay people cannot stay away from them. Therefore, it is said in the treatise that even monks cannot stay away from them, let alone lay people. Moreover, frivolous speech, etc., do not conform to the Dharma, so they are collectively called false speech. As long as one stays away from false speech, the rest will follow, so it is not discussed separately. Moreover, the first four types of sins are more serious, so they are specifically explained. The rest are lighter, so they are not mentioned. Someone asks: 'There are countless differences in prohibitive sins, why not say to stay away from others, but only say to stay away from drinking alcohol, etc.?' It is also because other faults are difficult for lay people to guard against. Moreover, the places where drinking alcohol, etc., cause faults are more serious, so it is specifically said to stay away from them. The rest of the faults are lighter, so they are not discussed. Third, the distinction between the path and blessings. As the Tattvasiddhi Shastra says, staying away from the first five faults is the cause of blessings, and staying away from the last three sins is the cause of cultivating the path. Because lay people have not yet attained the path, they only talk about the cause of the path. In general, fasting and precepts are all like this. Fourth, the distinction in terms of completeness. Completeness refers to the three karmas of body, speech, and mind. Not killing, not stealing, not unchastity, not drinking alcohol, not...
著薰衣．不上高床．不過中食。是其身業。不妄語者。是其口業。不歌舞者。通身口業。五所防分別。依如毗曇初四戒支遠離性惡。不飲酒者。是不放逸支離放逸因緣。余是持支離余遮過。成實法中亦分為三。名字不異。彼說。初四遠離實惡。不飲酒者。離諸惡門。餘者遠離放逸因緣(此二門竟)。
次明得戒因緣差別。依如毗曇有八因緣。故彼偈言。謂優波婆素．受．時．他．二說．具足．一日夜．離嚴飾威儀。優波婆素．是一因緣。明此八戒是優婆塞受非出家者。以出家人堪能受持盡形戒故。所言受者。是二因緣。明此八戒要受乃得不同禪戒無漏戒等。所言時者。是三因緣。明此八戒清旦時受不得余時。欲使具足一日夜。故成實法中隨在何時皆得受之。所言他者。是四因緣。明此八戒要從他受自誓不得。成實異此。故彼．論言。若無人．時心念口言亦得受之。言二說者。是五因緣。明此八戒二說方得。戒師前教受者后隨。戒師前問受者后答。是為二說。成實異此。故彼論言。自不解故須師教授。若自解者何假師教。以是義故不須二說。言具足者。是六因緣。明此八戒具受乃得分受不得。成實法中不具亦得。故彼論言。隨力堪能多小不定。一日夜者。是七因緣。明此八戒時分唯在一日一夜不增不減。成實不同
【現代漢語翻譯】 現代漢語譯本：著粗布衣，不睡高廣大床，過了中午不再進食，這是關於身體的行爲規範。不說謊，這是關於口頭的行爲規範。不唱歌跳舞，這是貫穿身口的行爲規範。五種需要防範的事項，按照《毗曇》的說法，最初的四條戒律是遠離本性上的惡行。不飲酒，是爲了遠離放逸，斷絕放逸的因緣。其餘的戒律是持戒，遠離其他遮止的過失。《成實論》中也分為三種，名稱沒有不同。其中說到，最初的四條是遠離實際的惡行，不飲酒是爲了遠離各種惡行的開端，其餘的則是爲了遠離放逸的因緣（以上是兩種門類的解釋）。 接下來闡明獲得戒律的因緣差別。按照《毗曇》的說法，有八種因緣。所以其中的偈頌說：所謂的優波婆素（近住），受（接受），時（時間），他（他人），二說（兩次宣說），具足（具足），一日夜（一天一夜），離嚴飾威儀（遠離華麗的裝飾和威儀）。優波婆素，是一種因緣，說明這八戒是優婆塞（在家男居士）所受持的，不是出家人。因為出家人能夠受持終身戒。所說的『受』，是第二種因緣，說明這八戒需要通過受戒才能獲得，不同於禪定戒和無漏戒等。所說的『時』，是第三種因緣，說明這八戒需要在清晨接受，不能在其他時間。爲了使其具足一天一夜。所以《成實論》中認為，無論何時都可以受持。所說的『他』，是第四種因緣，說明這八戒需要從他人處接受，不能自己發誓。 《成實論》對此有不同看法，所以該論中說：如果沒有人，在適當的時候，心中默唸，口中說出也可以受戒。所說的『二說』，是第五種因緣，說明這八戒需要兩次宣說才能成立。戒師先教導，受戒者隨後跟隨。戒師先提問，受戒者隨後回答，這便是兩次宣說。《成實論》對此有不同看法，所以該論中說：如果自己不理解，就需要戒師教授。如果自己理解，又何必需要戒師教導呢？因為這個緣故，不需要兩次宣說。所說的『具足』，是第六種因緣，說明這八戒需要全部接受才能成立，不能只接受一部分。《成實論》中認為，不全部接受也可以，所以該論中說：根據自己的能力，多少不定。一日夜，是第七種因緣，說明這八戒的時間只有一天一夜，不能增加也不能減少。《成實論》對此有不同看法。
【English Translation】 English version: Wearing coarse clothing, not sleeping on high beds, and not eating after noon are the physical observances. Not lying is the verbal observance. Not singing or dancing encompasses both physical and verbal observances. The five precepts to be guarded against, according to the Abhidharma (毗曇), the first four precepts involve abstaining from inherently evil actions. Abstaining from alcohol is to avoid negligence and sever the causes of negligence. The remaining precepts are about upholding discipline and avoiding other prohibited transgressions. The Tattvasiddhi Shastra (成實論) also divides them into three categories, with no difference in names. It states that the first four involve abstaining from actual evils, abstaining from alcohol is to avoid the gateway to all evils, and the rest are to avoid the causes of negligence (the above are explanations of the two categories). Next, the differences in the causes for obtaining the precepts are explained. According to the Abhidharma (毗曇), there are eight causes. Therefore, the verse says: 'The so-called Upavasatha (優波婆素, near-dwelling), receiving (受), time (時), another (他), two recitations (二說), completeness (具足), one day and night (一日夜), and abstaining from elaborate adornments and dignified conduct (離嚴飾威儀).' Upavasatha (優波婆素), is one cause, indicating that these eight precepts are taken by Upasakas (優婆塞, lay male devotees) and not by renunciants, because renunciants are capable of upholding lifelong precepts. The term 'receiving' (受) is the second cause, indicating that these eight precepts must be obtained through receiving them, unlike meditative precepts and precepts of non-outflow. The term 'time' (時) is the third cause, indicating that these eight precepts must be received in the morning and not at other times, in order to fulfill one day and night. Therefore, the Tattvasiddhi Shastra (成實論) believes that they can be received at any time. The term 'another' (他) is the fourth cause, indicating that these eight precepts must be received from another person and cannot be self-vowed. The Tattvasiddhi Shastra (成實論) differs on this point, stating in the treatise: 'If there is no one, one can also receive the precepts by silently reciting them in the mind and verbally expressing them at the appropriate time.' The term 'two recitations' (二說) is the fifth cause, indicating that these eight precepts are established through two recitations. The preceptor teaches first, and the recipient follows. The preceptor asks first, and the recipient answers, which constitutes two recitations. The Tattvasiddhi Shastra (成實論) differs on this point, stating in the treatise: 'If one does not understand, one needs the preceptor's instruction. If one understands, why would one need the preceptor's instruction?' Therefore, two recitations are not necessary. The term 'completeness' (具足) is the sixth cause, indicating that these eight precepts must be received in their entirety to be established, and cannot be partially received. The Tattvasiddhi Shastra (成實論) believes that they can be received incompletely, stating in the treatise: 'Depending on one's ability, the amount is not fixed.' One day and night (一日夜) is the seventh cause, indicating that the duration of these eight precepts is only one day and night, neither increasing nor decreasing. The Tattvasiddhi Shastra (成實論) differs on this point.
。故彼論言。若說八戒定一日夜。是事不然。隨時多少。或可半日乃至一月。竟有何咎。離嚴威儀是八因緣。明此八戒要離種種嚴身之具方便受持。以在家者隨分修學出家戒故。論雖不同。受者宜依毗曇受之。多與諸經所說同故(此三門竟)。
次就界趣分別其相。界謂三界。欲界得受。非上二界。趣謂五趣。依如毗曇。三天下人得受八戒。以覺知心捷疾力故。不通余趣及郁單越。若依成實。人天鬼畜皆得受之。故彼論言。如天帝多受八戒龍等亦受。不局在人(此四門竟)。
次就形報分別其相。依如毗曇。男女得受。余形不得。成實法中黃門二形不能男等亦得受之。非局男女(此五門竟)。
次對界辨其通局。當知八戒普於一切眾生邊得。不得別緣。問曰。為于現在一切眾生邊得。為於三世眾生邊得。論釋不同。若依毗曇。唯于現在眾生邊得。成實法中普於三世眾生邊得。過未眾生雖不可殺不可盜等。緣之亦得起善惡故(此六門竟)。
次明受持八戒之儀。欲受戒者應先起其厭生死心求涅槃意。然後受之。以此所受出世戒故。受法雲何。於六齊日清旦之時。詣戒師所。先禮三寶。次禮戒師。在戒師前。長跪合掌。先懺諸罪。然後受戒。戒師教之。三歸三寶。三稱歸竟。與受五戒。沙彌戒同
【現代漢語翻譯】 現代漢語譯本：因此，該論典說，如果說八戒只能在一天一夜受持，這是不對的。應該根據情況，時間長短不一，或許半天，甚至一個月都可以，這有什麼過錯呢？遠離莊嚴的威儀是受持八戒的八個因緣之一。這說明受持八戒要遠離各種裝飾身體的用具，方便受持，因為在家居士是隨分隨力地修學出家人的戒律。雖然各論典的說法不同，但受戒的人最好依據《毗曇》的說法來受持，因為它與多數經典所說的相同（以上是三個方面的闡述）。
接下來從界和趣來分別八戒的相狀。『界』指的是三界（欲界、色界、無色界），只有欲界眾生可以受持八戒，色界和無色界眾生不能受持。『趣』指的是五趣（地獄、餓鬼、畜生、人、天）。根據《毗曇》，只有三大洲（東勝身洲、南贍部洲、西牛貨洲）的人可以受持八戒，因為他們覺知心敏捷有力。不包括其他趣以及北俱盧洲的人。如果依據《成實論》，人、天、鬼、畜都可以受持八戒。所以該論典說，如天帝釋（Devendra）等很多天人受持八戒，龍等也可以受持，不侷限於人類（以上是四個方面的闡述）。
接下來從形和報來分別八戒的相狀。根據《毗曇》，只有男人和女人可以受持八戒，其他形體的人不能受持。《成實論》中，黃門（eunuch）、二形人（hermaphrodite）、不能男等也可以受持八戒，不侷限於男人和女人（以上是五個方面的闡述）。
接下來對照界來辨別八戒的通局。應當知道，八戒普遍地可以對一切眾生而得，不能特別指定對象。有人問：是對現在的一切眾生而得，還是對三世（過去、現在、未來）的眾生而得？各論典的解釋不同。如果依據《毗曇》，只能對現在的眾生而得。《成實論》中，普遍地可以對三世的眾生而得。過去和未來的眾生雖然不可殺、不可盜等，但緣著他們也可以生起善惡（以上是六個方面的闡述）。
接下來闡明受持八戒的儀軌。想要受戒的人應該先發起厭離生死的決心，尋求涅槃的意願，然後受戒。因為這所受的是出世間的戒律。受戒的方法是怎樣的呢？在六齋日（uposatha）的清晨，前往戒師處。先禮敬三寶（Buddha, Dharma, Sangha），然後禮敬戒師。在戒師面前，長跪合掌，先懺悔各種罪過，然後受戒。戒師教他三歸依三寶，三次稱念歸依完畢，然後授予五戒（pañca-śīla），與沙彌戒（śrāmaṇera-śīla）相同。
【English Translation】 English version: Therefore, that treatise says, 'If it is said that the eight precepts are fixed for one day and one night, that is not correct. Depending on the circumstances, the duration may vary, perhaps half a day, or even a month. What fault is there in that? Avoiding solemn and dignified demeanor is one of the eight causes and conditions for observing the eight precepts.' This clarifies that observing the eight precepts requires avoiding various adornments of the body for convenient observance, because lay practitioners cultivate the precepts of renunciates according to their capacity. Although the treatises differ, those receiving the precepts should preferably follow the Abhidharma (Abhidharma) in receiving them, because it is the same as what is said in most sutras (This concludes the three aspects).
Next, the characteristics of the eight precepts are distinguished in terms of realms and destinies. 'Realms' refers to the three realms (desire realm, form realm, formless realm). Only beings in the desire realm can receive them, not those in the upper two realms. 'Destinies' refers to the five destinies (hell, hungry ghost, animal, human, deva). According to the Abhidharma (Abhidharma), only humans in the three continents (Pūrva-videha, Jambudvīpa, Aparagodānīya) can receive the eight precepts, because their minds are quick and powerful. It does not extend to other destinies or Uttarakuru. If based on the Tattvasiddhi Śāstra (Tattvasiddhi Śāstra), humans, devas, ghosts, and animals can all receive them. Therefore, that treatise says, 'Like Devendra (Devendra), many devas receive the eight precepts, and dragons and others also receive them, not limited to humans' (This concludes the four aspects).
Next, the characteristics of the eight precepts are distinguished in terms of gender and retribution. According to the Abhidharma (Abhidharma), only men and women can receive them, not other forms. In the Tattvasiddhi Śāstra (Tattvasiddhi Śāstra), eunuchs (eunuch), hermaphrodites (hermaphrodite), and those who are impotent can also receive them, not limited to men and women (This concludes the five aspects).
Next, the scope of the eight precepts is distinguished in relation to the realms. It should be known that the eight precepts can be obtained universally in relation to all sentient beings, and cannot be specifically limited. Someone asks: Are they obtained in relation to all present sentient beings, or in relation to sentient beings of the three times (past, present, future)? The explanations of the treatises differ. If based on the Abhidharma (Abhidharma), they can only be obtained in relation to present sentient beings. In the Tattvasiddhi Śāstra (Tattvasiddhi Śāstra), they can be obtained universally in relation to sentient beings of the three times. Although past and future sentient beings cannot be killed or stolen from, etc., good and evil can arise by focusing on them (This concludes the six aspects).
Next, the ritual for receiving and upholding the eight precepts is explained. Those who wish to receive the precepts should first arouse the mind of厭離 (yànlí) (disgust with birth and death) and seek the intention of Nirvana (Nirvana), and then receive them. This is because what is being received is a supramundane precept. What is the method of receiving the precepts? On the morning of the six fasting days (uposatha), go to the precept master. First, prostrate to the Three Jewels (Buddha, Dharma, Sangha), then prostrate to the precept master. In front of the precept master, kneel with palms together, first confess all sins, and then receive the precepts. The precept master teaches the three refuges to the Three Jewels, reciting the refuges three times, and then bestows the five precepts (pañca-śīla), the same as the śrāmaṇera-śīla (śrāmaṇera-śīla).
。然後題上所列法。問其能不。言一不殺生是優婆塞戒。若女人受。應言是優婆夷戒。從今時至明清旦。一日一夜受。如諸佛能持不。受者應答言能。如是乃至不過中食。問答同爾。一遍便足。竟已禮去。護持之法與出家戒同。嚴身之具悉宜去之。男女不得同室而宿。八戒如是。
大乘義章卷第十二(終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十三
遠法師撰
凈法聚因法中此卷有九門(八禪定義 八解脫義 八勝處義 八行觀義 八大人覺義 八法攝摩訶衍義 九次第定義 九想觀義 九斷知義)。
八禪定義四門分別(一通解八禪 二別釋八禪 三明定具 四明定難)
通中別以八門分別(釋名辨性一 定別諸地並辨味凈無漏等別二 支因有無三 所滅不同四 得舍成就五 入緣不同六 四緣分別七 大小不同八)。
第一釋名。辨其體性。先辨其名。名別不同。略有七種。一名為禪。二名為定。三名三昧。四名正受。五名三摩提。六名奢摩他。七名解脫。亦名背舍。禪者。是其中國之言。此翻名為思惟修習。亦云功德叢林。思惟修者。從因立稱。于定境界審意籌慮名曰思惟。思心漸進說為修習。從克定名思惟修寂。亦可此言當體為
【現代漢語翻譯】 現代漢語譯本：然後講述上面所列的法。問受戒者能否做到。回答說，『不殺生是優婆塞（Upasaka，男居士）戒。』如果是女人受戒，應說『這是優婆夷（Upasika，女居士）戒。』從現在到明天清晨，一日一夜受持。如諸佛一樣能夠受持嗎？』受戒者應回答『能。』像這樣乃至不過午食，問答相同。一遍就足夠了。結束后禮拜離去。護持八戒的方法與出家戒相同。莊嚴身體的用具都應該去除。男女不得同室而宿。八戒就是這樣。
《大乘義章》卷第十二（終） 《大正藏》第44冊 No. 1851 《大乘義章》
《大乘義章》卷第十三
遠法師 撰
凈法聚因法中，此卷有九門：（一、八禪定義；二、八解脫義；三、八勝處義；四、八行觀義；五、八大人覺義；六、八法攝摩訶衍義；七、九次第定義；八、九想觀義；九、九斷知義）。
八禪定義，分為四門來分別：（一、通解八禪；二、別釋八禪；三、明定具；四、明定難）。
在通解八禪中，又以八門來分別：（一、釋名辨性；二、定別諸地並辨味凈無漏等別；三、支因有無；四、所滅不同；五、得舍成就；六、入緣不同；七、四緣分別；八、大小不同）。
第一，解釋名稱，辨明其體性。先辨明其名稱，名稱各不相同，略有七種：一名為禪（Dhyana）；二名為定（Samadhi）；三名三昧（Samadhi）；四名正受；五名三摩提（Samadhi）；六名奢摩他（Samatha）；七名解脫，也名背舍。『禪』，是其中國之言，此翻譯名為思惟修習，也說是功德叢林。思惟修者，是從因上立稱。于定境界審意籌慮，名叫思惟。思心漸進，說為修習。從克定名思惟修寂，也可說此言當體為
【English Translation】 English version: Then explain the precepts listed above. Ask if the recipient can uphold them. Say, 'Not killing living beings is the Upasaka (male lay devotee) precept.' If a woman is receiving the precepts, say, 'This is the Upasika (female lay devotee) precept.' From this moment until tomorrow morning, observe them for one day and one night. Can you uphold them as the Buddhas do?' The recipient should answer, 'I can.' Repeat this for each precept, including not eating after noon. One recitation is sufficient. After completion, bow and depart. The method of upholding the eight precepts is the same as the monastic precepts. All ornaments should be removed. Men and women should not sleep in the same room. Such are the eight precepts.
Mahayana Meaning Chapter, Volume 12 (End) Taisho Tripitaka, Volume 44, No. 1851, Mahayana Meaning Chapter
Mahayana Meaning Chapter, Volume 13
Composed by Dharma Master Yuan
Within the Pure Dharma Cluster and Causal Dharma, this volume contains nine sections: (1. Definition of the Eight Dhyanas; 2. Meaning of the Eight Liberations; 3. Meaning of the Eight Overcomings; 4. Meaning of the Eight Contemplations; 5. Meaning of the Eight Great Awakenings; 6. Meaning of the Eight Dharmas that Embrace the Mahayana; 7. Definition of the Nine Successive Abidings; 8. Meaning of the Nine Contemplations on Death; 9. Meaning of the Nine Cessations of Knowledge).
The definition of the Eight Dhyanas is divided into four aspects: (1. General Explanation of the Eight Dhyanas; 2. Specific Explanation of the Eight Dhyanas; 3. Clarifying the Requirements for Samadhi; 4. Clarifying the Difficulties of Samadhi).
Within the general explanation of the Eight Dhyanas, there are eight aspects: (1. Explaining the Name and Discriminating the Nature; 2. Distinguishing the Samadhis in Various Realms and Discriminating the Differences in Taste, Purity, and Non-Outflow; 3. Whether or Not There are Supporting Factors; 4. Differences in What is Eliminated; 5. Attainment, Loss, and Accomplishment; 6. Differences in the Conditions for Entry; 7. Distinguishing the Four Conditions; 8. Differences in Size).
First, explain the names and clarify their essence. First clarify the names, which are different. There are roughly seven types: First is called Dhyana (meditation); second is called Samadhi (concentration); third is called Samadhi; fourth is called Right Reception; fifth is called Samadhi; sixth is called Samatha (tranquility); seventh is called Liberation, also called Back-Turning. 'Dhyana' is a Chinese term, translated as 'thinking and cultivating,' also called a 'forest of merit.' 'Thinking and cultivating' is named from the cause. Deliberating and contemplating the realm of Samadhi is called 'thinking.' The gradual advancement of the thinking mind is called 'cultivating.' From the established name, 'thinking, cultivating, and tranquility,' it can also be said that this term is essentially
名。禪定之心正取所緣名曰思惟。思心增進說為修習。功德叢林者。從果為名。智慧神通四無量等是其功德。眾德積聚說為叢林。定能生之。因從果目。是故說為功德叢林。所言定者。當體為名。心住一緣離於散動故名為定。言三昧者。是外國語。此名正定。定如前釋離於邪亂故說為正言正受者。正同前釋。納法稱受。三摩提者。是外國語。三摩三昧本是一名。傳之音異。此名正定。定用現前名三摩𨀳。奢摩他者。亦外國語。此翻名止。攝心住緣。目之為止。言解脫者。絕縛之稱。言背舍者。背離下過故云背舍。又舍龍樹云。背凈五欲舍離著心名為背舍。問曰。此等所名之法為一為異。釋有通別。通而論之。一切禪定皆具此名。于中別分。經論不等。依如毗曇。四禪名禪。八解脫者。名為背舍。四無色定滅盡無想通名正受。空無相無愿名三摩提。故彼論言。諸禪及背舍正受三摩提。用此四名錶別諸定。若依成實。四禪名禪。四空名定。八解脫者名為解脫。一切禪定用現在前名三摩提。以此四名名別諸定。若依地論。四禪名禪。四無色定說為解脫。四無量心名為三昧。五神通者名三摩提。用此四名名別諸行。又更分別。四禪名禪。四空名定。空無相無愿名為三昧。得理相應名正定故。滅盡無想名為正受。是處無心身納法
【現代漢語翻譯】 現代漢語譯本： 『名』。禪定之心專注于所緣境，這被稱為『思惟』。思惟之心進一步增強，就稱為『修習』。『功德叢林』這個名稱是從結果來命名的。智慧、神通、四無量心等等都是功德。眾多功德積聚在一起，就稱為『叢林』。禪定能夠產生這些功德，因為是從結果來命名原因，所以說為『功德叢林』。所說的『定』，是以其本體來命名的。心安住於一個所緣境，遠離散亂動搖，所以稱為『定』。所說的『三昧』，是外來語（梵語Samādhi），這裡翻譯為『正定』。『定』的解釋如前所述，遠離邪惡混亂，所以稱為『正』。所說的『正受』，『正』的解釋與前相同，『納法』稱為『受』。『三摩提』，是外來語（梵語Samādhi）。『三摩』和『三昧』本來是一個名稱，因為傳譯的原因語音有所不同，這裡翻譯為『正定』。『定』的作用顯現出來，就稱為『三摩𨀳』。『奢摩他』，也是外來語（梵語Śamatha），這裡翻譯為『止』。收攝心念，安住于所緣境，這被稱為『止』。所說的『解脫』，是脫離束縛的稱謂。所說的『背舍』，是背離下劣的過患，所以稱為『背舍』。另外，龍樹菩薩說，『背離清凈的五欲，捨棄執著的心，稱為背舍』。問：這些名稱所指代的法，是一樣的還是不同的？回答：有共通之處，也有區別之處。從共通之處來說，一切禪定都具備這些名稱。其中有所區別，經論的說法不盡相同。依照《阿毗達磨》（Abhidharma）的說法，四禪稱為『禪』，八解脫稱為『背舍』，四無色定、滅盡定、無想定，統稱為『正受』，空、無相、無愿稱為『三摩提』。所以《阿毗達磨》中說，用『禪』、『背舍』、『正受』、『三摩提』這四個名稱來區別各種禪定。如果依照《成實論》，四禪稱為『禪』，四空定稱為『定』，八解脫稱為『解脫』，一切禪定作用顯現出來稱為『三摩提』。用這四個名稱來區別各種禪定。如果依照《地論》，四禪稱為『禪』，四無色定稱為『解脫』，四無量心稱為『三昧』，五神通稱為『三摩提』。用這四個名稱來區別各種修行。另外還有一種分別方法，四禪稱為『禪』，四空定稱為『定』，空、無相、無愿稱為『三昧』，因為與真理相應，所以稱為『正定』。滅盡定、無想定稱為『正受』，因為這些狀態下沒有心識，身體接納（納）法（理）。
【English Translation】 English version: 'Name'. The mind in meditation focusing on the object of contemplation is called '思惟' (Sīwéi) [Reflection/Thinking]. The further enhancement of the reflecting mind is called '修習' (Xiūxí) [Cultivation/Practice]. The name '功德叢林' (Gōngdé Cónglín) [Forest of Merits] is derived from the result. Wisdom, supernormal powers (神通, Shéntōng), the Four Immeasurables (四無量心, Sì Wúliáng Xīn), etc., are merits. The accumulation of numerous merits is called '叢林' (Cónglín) [Forest]. Meditation can produce these merits, and because the cause is named after the result, it is called '功德叢林' (Gōngdé Cónglín) [Forest of Merits]. The so-called '定' (Dìng) [Samādhi/Concentration] is named after its essence. The mind dwells on one object, away from scattering and agitation, hence it is called '定' (Dìng) [Samādhi/Concentration]. The so-called '三昧' (Sānmèi), is a foreign word (Sanskrit Samādhi), here translated as '正定' (Zhèngdìng) [Right Concentration]. The explanation of '定' (Dìng) [Samādhi/Concentration] is as before, away from evil and confusion, hence it is called '正' (Zhèng) [Right]. The so-called '正受' (Zhèngshòu) [Right Reception], '正' (Zhèng) [Right] is explained as before, '納法' (Nàfǎ) [Receiving Dharma] is called '受' (Shòu) [Reception]. '三摩提' (Sānmótí), is a foreign word (Sanskrit Samādhi). '三摩' (Sānmó) and '三昧' (Sānmèi) were originally the same name, but the pronunciation differs due to translation. Here it is translated as '正定' (Zhèngdìng) [Right Concentration]. The function of '定' (Dìng) [Samādhi/Concentration] manifesting is called '三摩𨀳' (Sānmó𨀳). '奢摩他' (Shēmótuō), is also a foreign word (Sanskrit Śamatha), here translated as '止' (Zhǐ) [Cessation/Stopping]. Gathering the mind and dwelling on the object of contemplation is called '止' (Zhǐ) [Cessation/Stopping]. The so-called '解脫' (Jiětuō) [Liberation] is a term for escaping bondage. The so-called '背舍' (Bèishě) [Renunciation] is renouncing inferior faults, hence it is called '背舍' (Bèishě) [Renunciation]. Furthermore, Nāgārjuna (龍樹, Lóngshù) says, 'Renouncing the pure five desires and abandoning the attached mind is called 背舍 (Bèishě) [Renunciation]'. Question: Are the dharmas (法, Fǎ) referred to by these names the same or different? Answer: There are commonalities and differences. Generally speaking, all meditations possess these names. Among them, there are distinctions, and the explanations in the sutras and treatises are not entirely the same. According to the Abhidharma (毗曇, Pítán), the Four Dhyānas (四禪, Sì Chán) are called '禪' (Chán) [Dhyāna/Meditation], the Eight Liberations (八解脫, Bā Jiětuō) are called '背舍' (Bèishě) [Renunciation], the Four Formless Absorptions (四無色定, Sì Wúsè Dìng), Cessation Attainment (滅盡定, Mièjìn Dìng), and Non-Perception Attainment (無想定, Wúxiǎng Dìng) are collectively called '正受' (Zhèngshòu) [Right Reception], and Emptiness (空, Kōng), Signlessness (無相, Wúxiàng), and Wishlessness (無愿, Wúyuàn) are called '三摩提' (Sānmótí) [Samādhi]. Therefore, the Abhidharma says that these four names, '禪' (Chán) [Dhyāna/Meditation], '背舍' (Bèishě) [Renunciation], '正受' (Zhèngshòu) [Right Reception], and '三摩提' (Sānmótí) [Samādhi], are used to distinguish various meditations. If according to the Tattvasiddhi Śāstra (成實論, Chéngshí Lùn), the Four Dhyānas (四禪, Sì Chán) are called '禪' (Chán) [Dhyāna/Meditation], the Four Formless Absorptions (四空定, Sì Kōng Dìng) are called '定' (Dìng) [Samādhi/Concentration], the Eight Liberations (八解脫, Bā Jiětuō) are called '解脫' (Jiětuō) [Liberation], and the manifestation of all meditations is called '三摩提' (Sānmótí) [Samādhi]. These four names are used to distinguish various meditations. If according to the Daśabhūmika Śāstra (地論, Dì Lùn), the Four Dhyānas (四禪, Sì Chán) are called '禪' (Chán) [Dhyāna/Meditation], the Four Formless Absorptions (四無色定, Sì Wúsè Dìng) are called '解脫' (Jiětuō) [Liberation], the Four Immeasurables (四無量心, Sì Wúliáng Xīn) are called '三昧' (Sānmèi) [Samādhi], and the Five Supernormal Powers (五神通, Wǔ Shéntōng) are called '三摩提' (Sānmótí) [Samādhi]. These four names are used to distinguish various practices. There is also another way to distinguish them: the Four Dhyānas (四禪, Sì Chán) are called '禪' (Chán) [Dhyāna/Meditation], the Four Formless Absorptions (四空定, Sì Kōng Dìng) are called '定' (Dìng) [Samādhi/Concentration], and Emptiness (空, Kōng), Signlessness (無相, Wúxiàng), and Wishlessness (無愿, Wúyuàn) are called '三昧' (Sānmèi) [Samādhi], because they are in accordance with the truth, they are called '正定' (Zhèngdìng) [Right Concentration]. Cessation Attainment (滅盡定, Mièjìn Dìng) and Non-Perception Attainment (無想定, Wúxiǎng Dìng) are called '正受' (Zhèngshòu) [Right Reception], because in these states there is no consciousness, and the body receives (納, Nà) the Dharma (法, Fǎ) [Truth/Principle].
故。四無量心名三摩提。眾生緣中用現前故。八解脫者名為解脫。絕下縛故。又背下過故。云背舍。一切禪定始習方便止意住緣名奢摩他。名字如是(此一門竟)。
次辨體性。宗別不同。所說各異。若依毗曇。此八禪定定數為體。余心心法與定相應。是定眷屬。故通名定。若依成實。唯心為體不說心外別有定數。故彼論言。若由定數令心住者。定數亦應由他故住。然彼定數自能住緣。不從他住。心亦如是。自能住緣。何從定數。故知彼論唯心為體。大乘法中心有粗細。隨心辨定差別不等。云何不等心有三種。一者事識。二者妄識。三者真識。事識中定定數為體。與毗曇同。故龍樹云。譬如池水象入則濁。明珠置中水得澄凈。心亦如是。煩惱入中。心則渾濁。定數在中。心則澄清。涅槃亦云。十大地中心數之定數。明同毗曇。真識中定唯心為體。更無別數。故維摩云。若離一切數。心如虛空。妄識中定義有兩兼。粗則用彼定數為體。細則唯用心識為體。此云何知。如馬鳴說。第七識中義別六種。從無明地至相續識。此六重中。根本四重心外無數。于中辨定。指心為體。后之兩重心與數異。就中辨定。定數為體。體性如是。
第二門中義別有三。一辨禪地相。二明味凈無漏等別。三就禪地明味凈等通局之義
【現代漢語翻譯】 現代漢語譯本 因此，四無量心（慈、悲、喜、舍四種廣大的心境）被稱為三摩提（Samadhi，禪定），因為在觀照眾生時，它們是當下呈現的。八解脫被稱為解脫，因為它們斷絕了較低層次的束縛。又因為背離了較低的過患，所以稱為背舍。一切禪定的初始修習、方便法門、止息散亂的意念、專注于所緣境，都稱為奢摩他（Samatha，止）。名稱就是這樣（第一部分結束）。 接下來辨析體性，宗派不同，所說也各異。如果依照毗曇宗（Abhidharma），這八種禪定以定數（dhyana-samkhya，禪定的數量）為體，其餘的心和心所法與禪定相應，是禪定的眷屬，所以統稱為定。如果依照成實宗（Satyasiddhi），唯有心為體，不認為心外別有定數。所以該論說，如果由定數使心安住，那麼定數也應該由其他事物使之安住。然而，定數自己能夠安住于所緣境，不依賴於其他事物而安住，心也是這樣，自己能夠安住于所緣境，為何要依賴定數？所以可知該論認為唯有心為體。大乘佛法中，心有粗細之分，隨著心的不同，禪定的差別也不同。如何不同？心有三種：一是事識，二是妄識，三是真識。事識中的禪定以定數為體，與毗曇宗相同。所以龍樹菩薩說，譬如池水，大象進入則渾濁，明珠放入其中，水就變得澄凈。心也是這樣，煩惱進入其中，心就渾濁，定數在其中，心就澄清。《涅槃經》也說，十大地中心所的定數，表明與毗曇宗相同。真識中的禪定唯有心為體，更無其他定數。所以《維摩詰經》說，如果脫離一切數量，心就如虛空。妄識中的禪定，體性有兩者兼具的情況，粗顯的禪定以定數為體，細微的禪定則唯以心識為體。這是如何知道的？如馬鳴菩薩所說，第七識中有六種不同的意義，從無明地到相續識。這六重之中，根本的四重，心外沒有定數，于其中辨析禪定，以心為體。後面的兩重，與定數不同，就其中辨析禪定，以定數為體。體性就是這樣。 第二部分中有三種意義：一是辨析禪地（dhyana-bhumi，禪定境界）的相狀，二是闡明味（asvada，禪悅）、凈（parisuddhi，清凈）、無漏（anasrava，無煩惱）等的差別，三是就禪地闡明味、凈等的普遍性和侷限性。
【English Translation】 English version Therefore, the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) are called Samadhi (concentration), because they are present when contemplating sentient beings. The Eight Liberations are called liberation because they sever the lower bonds. Also, because they turn away from lower faults, they are called 'turning away' (背舍). All initial practices of meditation, skillful means, stopping distracted thoughts, and focusing on the object of concentration are called Samatha (tranquility). The names are like this (this first section ends). Next, we distinguish the nature, the schools differ, and what is said is also different. If according to the Abhidharma, these eight meditations have dhyana-samkhya (the number of meditations) as their substance, and the remaining mind and mental factors are in accordance with the meditation, and are the retinue of the meditation, so they are collectively called meditation. If according to the Satyasiddhi, only the mind is the substance, and it is not said that there are separate numbers of meditation outside the mind. Therefore, that treatise says, if the mind is made to abide by the number of meditation, then the number of meditation should also be made to abide by other things. However, the number of meditation itself is able to abide in the object of concentration, and does not abide depending on other things, and the mind is also like this, it is able to abide in the object of concentration by itself, why should it depend on the number of meditation? Therefore, it can be known that that treatise considers only the mind as the substance. In Mahayana Buddhism, the mind has coarse and fine distinctions, and the differences in meditation vary according to the mind. How are they different? There are three kinds of mind: first, the cognitive consciousness (事識), second, the deluded consciousness (妄識), and third, the true consciousness (真識). The meditation in the cognitive consciousness has the number of meditation as its substance, which is the same as the Abhidharma. Therefore, Nagarjuna said, for example, if an elephant enters a pond, the water becomes turbid, and if a bright pearl is placed in it, the water becomes clear. The mind is also like this, if afflictions enter it, the mind becomes turbid, and if the number of meditation is in it, the mind becomes clear. The Nirvana Sutra also says that the number of meditation in the mind of the ten great grounds indicates that it is the same as the Abhidharma. The meditation in the true consciousness has only the mind as its substance, and there is no other number. Therefore, the Vimalakirti Sutra says that if one is separated from all numbers, the mind is like empty space. The meditation in the deluded consciousness has both natures, the coarse meditation has the number of meditation as its substance, and the subtle meditation has only the mind-consciousness as its substance. How is this known? As Asvaghosa said, there are six different meanings in the seventh consciousness, from the ground of ignorance to the continuing consciousness. Among these six levels, the fundamental four levels have no number outside the mind, and meditation is distinguished in them, with the mind as the substance. The latter two levels are different from the number, and meditation is distinguished in them, with the number of meditation as the substance. The nature is like this. In the second section, there are three meanings: first, to distinguish the characteristics of the dhyana-bhumi (meditative states), second, to clarify the differences between asvada (taste, meditative bliss), parisuddhi (purity), anasrava (non-outflow, free from defilements), etc., and third, to clarify the universality and limitations of taste, purity, etc., in terms of the dhyana-bhumi.
。禪地云何。宗別不同。所辨各異。依如毗曇。攝末從本。禪地有八。所謂四禪四無色定。分末異本。禪地有十門。所謂八禪未來中間。八禪可知。未來禪者。是初禪家方便之定。從欲界地向初禪時。修九無礙九解脫道。斷欲界結。然後證得初禪定體。彼九無礙九解脫道未來至彼根本定體。故名未來。以其未至根本定故。論中亦名未至禪矣。中間禪者。從初禪地向二禪時。除覺觀在名中間禪。問曰。是中除覺之時。用何為治。釋言。是中用彼二禪方便內凈。以為治耳。故地論云。內凈對治滅覺觀禪也。問曰。是中有初禪觀。復有禪二禪方便內凈。正用何者為中間禪釋言。正用初禪殘觀為中間體。與初禪定同在一處受果報故。問曰。若用初禪殘觀為中間禪。不以二禪方便內凈為中間者。是則初禪方便覺觀斷欲界結。應當用彼欲界殘結為未來禪。不以初禪方便覺觀為未來禪。釋言。不類。欲界殘結非定法故。不得說之為未來禪。初禪殘觀是禪法故。說為中間。問曰。未來及中間禪。八禪地中何地攝乎。釋言。此二是初禪家眷屬定故。攝屬初禪。問曰。何故初禪地中獨分此二。余不如是。釋言。初禪創背下過多用功力。故立未來以為息處。余不如是。故廢不立。又復初禪向二禪時。有覺有觀。二種過患除覺觀在。故立中間。
【現代漢語翻譯】 現代漢語譯本： 什麼是禪地？宗派不同，所辨析的也各異。依照《毗曇》（Abhidhamma，論藏），從末端攝歸根本，禪地有八種，即所謂的四禪（catura jhāna）和四無色定（catasso arūpasamāpattiyo）。如果從末端區分根本，禪地有十種，即所謂的八禪、未來禪和中間禪。八禪是衆所周知的。未來禪，是初禪修行者爲了進入初禪而做的方便之定。從欲界地（kāmaloka）趨向初禪時，修習九無礙道（nava anantarikasamādhi）和九解脫道（nava vimokkhamukha），斷除欲界結（kāmagantho），然後證得初禪的定體。這九無礙道和九解脫道未來將會到達初禪的根本定體，所以叫做未來禪。因為它尚未到達根本定，所以在論中也叫做未至禪。中間禪，是從初禪地趨向二禪時，去除覺（vitakka）和觀（vicāra）后所處的禪定狀態，稱為中間禪。 問：在這個去除覺的時候，用什麼來對治？ 答：這裡用二禪的方便內凈（ajjhattasaṃpāsadana）作為對治。所以《地論》（Yogācārabhūmi-śāstra）說，內凈對治能滅除覺和觀的禪。 問：這裡既有初禪的觀，又有二禪的方便內凈，究竟用哪個作為中間禪？ 答：真正用初禪殘留的觀作為中間禪的體性，因為它與初禪定同在一處接受果報。 問：如果用初禪殘留的觀作為中間禪，而不以二禪的方便內凈作為中間禪，那麼當初禪的方便覺觀斷除欲界結時，應當用欲界殘留的煩惱作為未來禪，而不以初禪的方便覺觀作為未來禪。 答：這不類似。因為欲界殘留的煩惱不是定法，所以不能說它是未來禪。而初禪殘留的觀是禪法，所以可以稱為中間禪。 問：未來禪和中間禪，在八禪地中屬於哪一地所攝？ 答：這兩種禪都是初禪的眷屬定，所以屬於初禪所攝。 問：為什麼初禪地中單獨分出這兩種禪，其餘的禪地卻不這樣？ 答：因為初禪最初背離地獄，需要花費很多功力，所以設立未來禪作為休息之處。其餘的禪地不像這樣，所以廢而不立。而且，初禪趨向二禪時，有覺和觀兩種過患，去除覺和觀后，就設立中間禪。
【English Translation】 English version: What are the meditation grounds (jhāna-bhūmi)? Different schools have different views, and what they distinguish varies. According to the Abhidhamma, summarizing from the end to the root, there are eight meditation grounds, namely the four jhānas (catura jhāna) and the four formless attainments (catasso arūpasamāpattiyo). Distinguishing the end from the root, there are ten meditation grounds, namely the eight jhānas, the future jhāna, and the intermediate jhāna. The eight jhānas are well-known. The future jhāna is the preliminary concentration of a practitioner of the first jhāna to enter the first jhāna. When moving from the desire realm (kāmaloka) towards the first jhāna, one practices the nine unobstructed paths (nava anantarikasamādhi) and the nine doors of liberation (nava vimokkhamukha), severing the fetters of the desire realm (kāmagantho), and then attains the essence of the first jhāna. These nine unobstructed paths and nine doors of liberation will eventually reach the fundamental essence of the first jhāna, hence it is called the future jhāna. Because it has not yet reached the fundamental essence, it is also called the 'unreached jhāna' in the treatises. The intermediate jhāna is the state of meditation when moving from the first jhāna to the second jhāna, after removing initial thought (vitakka) and sustained thought (vicāra), it is called the intermediate jhāna. Question: When removing initial thought in this process, what is used to counteract it? Answer: Here, the internal purification (ajjhattasaṃpāsadana) that facilitates the second jhāna is used as a counteractive measure. Therefore, the Yogācārabhūmi-śāstra says that internal purification counteracts and extinguishes the jhāna of initial and sustained thought. Question: Here, there is both the sustained thought of the first jhāna and the internal purification that facilitates the second jhāna. Which one is truly used as the intermediate jhāna? Answer: The remaining sustained thought of the first jhāna is truly used as the essence of the intermediate jhāna, because it receives the karmic result in the same place as the first jhāna. Question: If the remaining sustained thought of the first jhāna is used as the intermediate jhāna, and the internal purification that facilitates the second jhāna is not used as the intermediate jhāna, then when the initial and sustained thought that facilitates the first jhāna severs the fetters of the desire realm, should the remaining defilements of the desire realm be used as the future jhāna, and not the initial and sustained thought that facilitates the first jhāna? Answer: This is not analogous. Because the remaining defilements of the desire realm are not a fixed state of meditation, they cannot be called the future jhāna. However, the remaining sustained thought of the first jhāna is a state of meditation, so it can be called the intermediate jhāna. Question: To which of the eight jhāna grounds do the future jhāna and the intermediate jhāna belong? Answer: These two jhānas are both related to the first jhāna, so they belong to the first jhāna. Question: Why are these two jhānas distinguished separately in the first jhāna ground, but not in the other jhāna grounds? Answer: Because the first jhāna initially turns away from the lower realms and requires a lot of effort, the future jhāna is established as a place of rest. The other jhāna grounds are not like this, so it is abandoned and not established. Moreover, when the first jhāna moves towards the second jhāna, there are two faults: initial thought and sustained thought. After removing initial and sustained thought, the intermediate jhāna is established.
余禪相向單有一過。除之盡處即是后地。故無中間。若依成實。攝末從本。禪地有九。所謂八禪。及欲界中如電三昧。故成實云。如須尸摩經說。欲界更有如電三昧。分末異本。禪地有十。于初禪中分出中間。通餘十也。故成實云。初禪梵王能至中間。如電三昧毗曇不論。未來禪者成實不說。見別故爾大乘法中攝末從本。禪地有九。與成實同。所言異者。成實唯說欲界地中有電光定。無餘三昧。大乘宣說欲界地中有無量定。故龍樹云。佛常住于欲界定中名無不定此與電光有何差別。釋言。聲聞暫得彼相說為電光。更無別法分末異本。禪有十一。所謂八禪未來中間及欲界定。禪地如是(此一門竟)。
次辨味凈無漏等別依如毗曇。禪有三種。一者凈定。二無漏定。三者味定依世俗道斷除下結。而得上靜名曰凈定。即理定靜名無漏定。言味定者。義釋有三。一通相具論。上二界中一切煩惱有著境義。悉名為味。定地法故。說之為定。二簡強異弱。諸煩惱中愛著境強。偏說為味。定義同前。又愛著境相似禪定。故說為定。三簡體異伴。上二界中。一切煩惱相應定數是味定體。故雜心云。味則愛相應(此二門竟)。
次就禪地明味凈等通局之義。于中且就未來中間八禪地說。凈禪寬通遍一切地。無漏禪者。依如毗
【現代漢語翻譯】 現代漢語譯本： 如果僅從禪的相對角度來看，只有一個超越之處。徹底去除雜染之處即是最終的境界，因此沒有中間狀態。如果按照《成實論》的觀點，從末端攝歸根本，禪的境界有九種，即八禪以及欲界中的如電三昧（Rudian Sanmei，一種快速生滅的三昧）。所以《成實論》說，如《須尸摩經》（Xushimo Jing）所說，欲界還有如電三昧。如果從末端區分，從根本上區分，禪的境界有十種，在初禪中分出中間禪，總共有十種。所以《成實論》說，初禪的梵天王（Fantianwang，初禪天的統治者）能夠到達中間禪。如電三昧在《毗曇》（Pitan，佛教論藏）中沒有討論。未來的禪定，《成實論》沒有提及，因為見解不同。大乘佛法中，從末端攝歸根本，禪的境界有九種，與《成實論》相同。不同之處在於，《成實論》只說欲界中有電光定（Dianguang Ding，一種快速生滅的禪定），沒有其他三昧。大乘宣說欲界中有無量定（Wuliang Ding，無數種禪定）。所以龍樹（Longshu，佛教論師）說，佛常住在欲界的禪定中，名為無不定（Wubu Ding，沒有不定的禪定），這與電光定有什麼區別？解釋說，聲聞乘（Shengwen Cheng，小乘佛教）暫時獲得那種狀態，就說為電光定，沒有其他不同的法。如果從末端區分，從根本上區分，禪有十一種，即八禪、未來禪、中間禪以及欲界定。禪的境界就是這樣（這一部分結束）。
接下來辨別味禪、凈禪、無漏禪等的區別，依據《毗曇》。禪有三種：一是凈定（Jing Ding，清凈的禪定），二是無漏定（Wulou Ding，沒有煩惱的禪定），三是味定（Wei Ding，與煩惱相應的禪定）。依據世俗道（Shisu Dao，世俗的修行方法）斷除下分結（Xiafen Jie，導致輪迴的煩惱），而獲得上界的寂靜，名為凈定。即理定靜，名為無漏定。說到味定，義理上有三種解釋：一是通相具論，上二界（指色界和無色界）中一切煩惱都有著境的含義，都稱為味。因為是定地法，所以說之為定。二是簡強異弱，諸煩惱中愛著境界強烈，偏說為味。定義的含義與前面相同。又愛著境界相似禪定，所以說為定。三是簡體異伴，上二界中，一切煩惱相應的定數是味定的本體。所以《雜心論》（Zaxin Lun）說，味則與愛相應（這兩部分結束）。
接下來就禪的境界說明味禪、凈禪等的通局之義。其中且就未來禪、中間禪、八禪來說。凈禪寬泛地通遍一切境界。無漏禪，依據《毗曇》。
【English Translation】 English version: From the perspective of relative Chan practice, there is only one transcendence. The place where defilements are completely removed is the ultimate state, hence there is no intermediate state. According to the Sarvastivada (Chengshi) school, gathering the ends to the root, there are nine Chan realms: the eight Dhyanas (eight levels of meditative absorption) and the Rudian Samadhi (Rudian Sanmei, a fleeting samadhi) in the desire realm. Therefore, the Sarvastivadins say, as mentioned in the Sushima Sutra (Xushimo Jing), there is also Rudian Samadhi in the desire realm. Differentiating the ends from the root, there are ten Chan realms, with the intermediate Dhyana separated from the first Dhyana, totaling ten. Thus, the Sarvastivadins say that the Brahma King (Fantianwang, ruler of the first Dhyana heaven) of the first Dhyana can reach the intermediate Dhyana. The Rudian Samadhi is not discussed in the Abhidharma (Pitan, Buddhist philosophical treatises). The future Dhyana is not mentioned by the Sarvastivadins due to differing views. In Mahayana Buddhism, gathering the ends to the root, there are nine Chan realms, the same as the Sarvastivadins. The difference is that the Sarvastivadins only say that there is Dianguang Samadhi (Dianguang Ding, a fleeting samadhi) in the desire realm, and no other samadhis. Mahayana proclaims that there are immeasurable samadhis (Wuliang Ding, countless samadhis) in the desire realm. Therefore, Nagarjuna (Longshu, Buddhist philosopher) says that the Buddha constantly dwells in the samadhi of the desire realm, called Wubu Ding (Wubu Ding, unfixed samadhi), what is the difference between this and Dianguang Samadhi? The explanation is that the Shravakas (Shengwen Cheng, Hinayana Buddhists) temporarily attain that state and call it Dianguang Samadhi; there is no other different Dharma. Differentiating the ends from the root, there are eleven Chans: the eight Dhyanas, future Dhyana, intermediate Dhyana, and the samadhi of the desire realm. Such are the Chan realms (this section ends).
Next, distinguish the differences between Asvada-dhyana (Wei Chan), Pure-dhyana (Jing Chan), and Anāsrava-dhyana (Wulou Chan), based on the Abhidharma. There are three types of Chan: first, Pure Samadhi (Jing Ding, pure samadhi); second, Anāsrava Samadhi (Wulou Ding, samadhi without defilements); and third, Asvada Samadhi (Wei Ding, samadhi associated with defilements). Relying on the mundane path (Shisu Dao, worldly practice) to sever the lower fetters (Xiafen Jie, fetters leading to rebirth), and attaining the tranquility of the upper realms, is called Pure Samadhi. That which is tranquil due to principle is called Anāsrava Samadhi. Regarding Asvada Samadhi, there are three interpretations: first, a general discussion encompassing all aspects, all defilements in the upper two realms (referring to the form and formless realms) have the meaning of clinging to objects, and are all called Asvada (taste). Because it is a Dharma of the samadhi realm, it is called Samadhi. Second, distinguishing the strong from the weak, among all defilements, attachment to objects is strong, and is specifically called Asvada. The meaning of 'Samadhi' is the same as before. Furthermore, attachment to objects resembles samadhi, hence it is called Samadhi. Third, the essence is different from its companions; in the upper two realms, the number of samadhis corresponding to all defilements is the essence of Asvada Samadhi. Therefore, the Zaxin Lun (Zaxin Lun) says that Asvada corresponds to attachment (these two sections end).
Next, regarding the realms of Chan, explain the meaning of the scope of Asvada-dhyana, Pure-dhyana, etc. Among them, let's consider the future Dhyana, intermediate Dhyana, and eight Dhyanas. Pure-dhyana broadly encompasses all realms. Anāsrava-dhyana, according to the Abhidharma.
曇。前九地有。非想地無。故雜心云。無漏大王不居邊地。欲界非想名為邊地。以非想地心志微劣故無無漏。若依成實。非想雖無增觀無漏。非無順舊遊觀無漏。故彼論說。入滅定三昧。必從非想無漏心入。余同毗曇。若依大乘。無漏遍在一切地中。云何得知非想亦有。如龍樹說。云何菩薩非想處定。與實相俱是為菩薩非想處定。與實相俱。明是無漏。若論味定。八禪地中一向定有。未中間有無不定。是義云何。味有二種。一正愛。二受生愛。得彼八禪根本定已。于中生著名正受愛。求上界生名受生愛。八禪地中具此兩愛。未來中間無正受愛但有受生連瑣之愛故云不定。何故此處無正受愛。未來求彼初禪地中根本未得。中間求彼二禪地中根本未得。無可貪著故無此愛。
第三門中義別有二。一明諸地支因有無。二明味凈無漏禪等支因有無。諸地有無相狀如何四根本禪一向有支經論大同。未來中間一向不具未來但有覺觀舍根。更無餘支。中間但有觀及舍根。亦無餘支故云不具。何故未來更無餘支。以彼未來未出欲惡故無喜樂。未得初禪根本定故無其一心。問曰。一心是其禪體。彼既名禪。何故無體。釋言。應有。微故不說。何故中間無其餘支。以中間禪求上未得故無喜樂。未得二禪根本定故無其一心。理亦應有。
【現代漢語翻譯】 現代漢語譯本： 曇（Dharmatrāta）。在前九地（指欲界、色界和無色界的前八地）有無漏智，但在非想非非想處地（Nevasaññānāsaññāyatana）沒有。所以《雜心論》（Abhidharmasamuccaya）說：『無漏大王不住在邊地。』欲界和非想非非想處地被稱為邊地，因為非想非非想處地的心志非常微弱，所以沒有無漏智。如果依照《成實論》（Satyasiddhi Śāstra），非想非非想處地雖然沒有增長觀的無漏智，但並非沒有隨順舊觀的無漏智。所以該論說，進入滅盡定（Nirodha-samāpatti）三昧，必定從非想非非想處地的無漏心進入，其餘觀點與《毗曇論》（Abhidharma）相同。如果依照大乘佛教，無漏智普遍存在於一切地中。如何得知非想非非想處地也有無漏智呢？如龍樹（Nāgārjuna）所說：『什麼是菩薩在非想非非想處定中的狀態？與實相（Tathatā）相應就是菩薩在非想非非想處定中的狀態。』與實相相應，表明這是無漏智。如果討論味定（Āsvāda-samādhi），在八禪地中一向都有，在未來禪（Ānāgāmya-dhyāna）和中間禪（Antarābhava-dhyāna）中有或沒有則不確定。這是什麼意思呢？味有兩種：一是正愛（Samyak-prīti），二是受生愛（Upapatti-prīti）。獲得八禪的根本定（Mūla-dhyāna）后，在其中產生對禪的執著，稱為正受愛；爲了求生上界而產生的愛，稱為受生愛。八禪地中具備這兩種愛。未來禪和中間禪沒有正受愛，只有受生連瑣之愛，所以說不確定。為什麼此處沒有正受愛呢？因為在未來禪中，爲了求得初禪地中的根本定而尚未得到；在中間禪中，爲了求得二禪地中的根本定而尚未得到，沒有什麼可以貪著的，所以沒有這種愛。
第三門中，意義上的區別有二：一是說明諸地（Bhūmi）的支因（Aṅga-hetu）的有無，二是說明味禪、凈禪（Śuddha-dhyāna）、無漏禪等支因的有無。諸地有無的狀態如何？四根本禪一向都有支因，經論中的說法大致相同。未來禪和中間禪一向不具備所有支因，未來禪只有覺（Vitarka）、觀（Vicāra）、舍根（Upekṣā-indriya），沒有其餘的支因。中間禪只有觀和舍根，也沒有其餘的支因，所以說不具備。為什麼未來禪沒有其餘的支因呢？因為未來禪尚未脫離欲界的惡，所以沒有喜（Prīti）和樂（Sukha）。尚未得到初禪的根本定，所以沒有一心（Ekāgratā）。有人問：『一心是禪的本體，它既然被稱為禪，為什麼沒有本體？』回答說：『應該有，只是非常微弱，所以沒有說。』為什麼中間禪沒有其餘的支因呢？因為中間禪求生上界而尚未得到，所以沒有喜和樂。尚未得到二禪的根本定，所以沒有一心。理應也是有的，只是非常微弱。
【English Translation】 English version: Dharmatrāta said: The nine previous realms (referring to the realms of desire, form, and the first eight realms of formlessness) possess the Anāsrava-jñāna (non-outflow wisdom), but the Nevasaññānāsaññāyatana (the realm of neither perception nor non-perception) does not. Therefore, the Abhidharmasamuccaya (Compendium of Abhidharma) states: 'The Anāsrava-mahārāja (non-outflow great king) does not reside in the borderlands.' The realm of desire and the Nevasaññānāsaññāyatana are called borderlands because the mind in the Nevasaññānāsaññāyatana is extremely weak, hence it lacks Anāsrava-jñāna. According to the Tattvasiddhi Śāstra (Satyasiddhi Śāstra), although the Nevasaññānāsaññāyatana does not have the Anāsrava-jñāna that increases insight, it is not without the Anāsrava-jñāna that accords with previous insights. Therefore, that treatise says that entering the Nirodha-samāpatti (cessation attainment) samādhi must be done from the Anāsrava mind of the Nevasaññānāsaññāyatana; the rest is the same as the Abhidharma. According to Mahāyāna Buddhism, Anāsrava-jñāna is pervasive in all realms. How do we know that the Nevasaññānāsaññāyatana also has Anāsrava-jñāna? As Nāgārjuna said: 'What is the state of a Bodhisattva in the Nevasaññānāsaññāyatana samādhi? Being together with Tathatā (suchness) is the Bodhisattva's Nevasaññānāsaññāyatana samādhi.' Being together with Tathatā indicates that it is Anāsrava-jñāna. If we discuss Āsvāda-samādhi (taste concentration), it is always present in the eight dhyāna realms, but it is uncertain whether it is present in the Ānāgāmya-dhyāna (non-returner dhyāna) and Antarābhava-dhyāna (intermediate existence dhyāna). What does this mean? There are two types of taste: one is Samyak-prīti (right love), and the other is Upapatti-prīti (rebirth love). After obtaining the Mūla-dhyāna (fundamental concentration) of the eight dhyānas, attachment to the dhyāna arises, which is called Samyak-prīti; the love that arises to seek rebirth in higher realms is called Upapatti-prīti. The eight dhyāna realms possess both of these loves. The Ānāgāmya-dhyāna and Antarābhava-dhyāna do not have Samyak-prīti, only Upapatti-prīti, so it is said to be uncertain. Why is there no Samyak-prīti here? Because in the Ānāgāmya-dhyāna, the fundamental concentration in the first dhyāna realm has not yet been obtained; in the Antarābhava-dhyāna, the fundamental concentration in the second dhyāna realm has not yet been obtained, and there is nothing to be attached to, so there is no such love.
In the third section, there are two distinctions in meaning: one is to explain the presence or absence of Aṅga-hetu (limb-causes) in the various Bhūmi (realms), and the other is to explain the presence or absence of limb-causes in Āsvāda-dhyāna (taste dhyāna), Śuddha-dhyāna (pure dhyāna), Anāsrava-dhyāna (non-outflow dhyāna), etc. What is the state of the presence or absence of the various realms? The four fundamental dhyānas always have limb-causes, and the statements in the sūtras and treatises are largely the same. The Ānāgāmya-dhyāna and Antarābhava-dhyāna do not always possess all the limb-causes; the Ānāgāmya-dhyāna only has Vitarka (initial application), Vicāra (sustained application), and Upekṣā-indriya (equanimity faculty), and no other limb-causes. The Antarābhava-dhyāna only has Vicāra and Upekṣā-indriya, and no other limb-causes, so it is said not to possess them. Why does the Ānāgāmya-dhyāna not have other limb-causes? Because the Ānāgāmya-dhyāna has not yet escaped the evils of the desire realm, so it does not have Prīti (joy) and Sukha (happiness). It has not yet obtained the fundamental concentration of the first dhyāna, so it does not have Ekāgratā (one-pointedness). Someone asks: 'Ekāgratā is the essence of dhyāna; since it is called dhyāna, why does it not have an essence?' The answer is: 'It should have it, but it is very weak, so it is not mentioned.' Why does the Antarābhava-dhyāna not have other limb-causes? Because the Antarābhava-dhyāna seeks rebirth in higher realms but has not yet obtained it, so it does not have joy and happiness. It has not yet obtained the fundamental concentration of the second dhyāna, so it does not have one-pointedness. It should also have it, but it is very weak.
微故不說。彼四空定經論不同。若依瓔珞。齊有五支。所謂想護止觀一心。依舍利弗阿毗曇中。同具四支。與四禪同。自余經論並皆不說。當應俱有。名同四禪。更無別異。所以不論(此一門竟)。
次辨味凈無漏禪等支因有無。凈禪有。味禪非具功德法故。一向定無。無漏禪者經論不同。毗曇大乘與凈禪同。成實少異。異相如何。無漏初禪有樂一心。無覺觀喜。一心定體。故有一心。無漏之法在身名樂故有樂支。以何義故無其覺觀。無漏必依禪定之中根本定生。所依凈禪至一心時。已舍覺觀所生無漏焉得有之。故無覺觀。何故無喜如彼成實二禪品說。喜必從於取假名生。著我故起。聖人離之故不生喜。問曰。若無無漏喜者。七覺支中應無喜支。又若聖人不生喜者。何故經言佛見眾生修善則喜。又若無喜亦應無其無漏猗樂。彼論釋言。何故得有喜覺支者。覺支有二。一是有漏。二是無漏。有漏有喜。無漏則無。但無漏支從有漏生。仍本因故應名喜支。言佛喜者。論自釋言。佛常行舍。無憂無喜。隨化眾生樂言有喜。云何得有無漏猗者。論自說言。得無漏時。離粗重過。身心調適。故得有猗。何故得有無漏樂者。論言。不說無漏智外別更有樂。但無漏法初來在身義說為樂。故得有之。問曰。為當一切聖人皆悉無喜
【現代漢語翻譯】 現代漢語譯本：關於四空定（Sākāśānantyāyatana, 無所有處定；Vijñānānantyāyatana, 識無邊處定；Ākiñcanyāyatana, 無所有處定；Naivasaṃjñānāsaṃjñāyatana, 非想非非想處定）的支分，各經論說法不一。如果按照《瓔珞經》，共有五支，即想、護、止、觀、一心。依據《舍利弗阿毗曇》，則具有四支，與四禪相同。其餘經論大多沒有說明，但應當都具有這些支分，名稱與四禪相同，沒有其他差別，所以不再論述（這一門結束）。
接下來辨析味禪、凈禪、無漏禪等禪定的支分以及因的有無。凈禪具有（支分），味禪則不具足功德法。一向定（Ekāntika-samādhi, 指外道所修的禪定）肯定沒有（支分）。關於無漏禪，各經論說法不同。《毗曇》（Abhidhamma）和大乘的觀點與凈禪相同。《成實論》（Tattvasiddhi-śāstra）的觀點稍有不同，不同之處在哪裡呢？無漏初禪具有樂和一心，沒有覺、觀、喜。一心是禪定的本體，所以有一心。無漏之法在身中名為樂，所以有樂支。因為什麼原因沒有覺和觀呢？無漏必定依靠禪定之中的根本定而生，所依靠的凈禪在達到一心時，已經捨棄了覺和觀，所以由其所生的無漏禪怎麼會有覺和觀呢？為什麼沒有喜呢？如同《成實論》二禪品所說，喜必定是從取假名而生，因為執著於我而生起，聖人遠離這些，所以不生喜。有人問：如果無漏沒有喜，那麼七覺支（Sapta bojjhaṅgāḥ, 擇法、精進、喜、輕安、舍、念、定）中就不應該有喜支。又如果聖人不生喜，為什麼經中說佛見到眾生修善則喜？又如果無喜，也應該沒有無漏猗（Prasrabdhi, 輕安）。《成實論》解釋說：為什麼會有喜覺支呢？覺支有兩種，一是有漏，二是無漏。有漏有喜，無漏則沒有。但無漏支從有漏生，仍然是本來的因，所以可以稱為喜支。關於佛的喜，《成實論》自己解釋說：佛常行舍（Upekṣā, 舍），沒有憂愁也沒有喜悅，只是爲了隨順教化眾生，才說有喜。如何會有無漏猗呢？《成實論》自己說：得到無漏時，遠離了粗重的過患，身心調和適悅，所以有猗。為什麼會有無漏樂呢？《成實論》說：不是在無漏智之外另外有樂，只是無漏法最初來到身中，從意義上說為樂，所以有樂。有人問：難道一切聖人都完全沒有喜嗎？
【English Translation】 English version: Regarding the components of the Four Formless Realms (Sākāśānantyāyatana, the Sphere of Infinite Space; Vijñānānantyāyatana, the Sphere of Infinite Consciousness; Ākiñcanyāyatana, the Sphere of No-thingness; Naivasaṃjñānāsaṃjñāyatana, the Sphere of Neither Perception nor Non-Perception), the scriptures and treatises differ. According to the Yingluo Sutra, there are five components: thought, protection, cessation, contemplation, and one-pointedness of mind. According to the Shariputra Abhidhamma, it has four components, the same as the Four Dhyanas. Most other scriptures and treatises do not mention them, but they should all have these components, with the same names as the Four Dhyanas, and no other differences, so they will not be discussed further (this section ends).
Next, we will analyze the components and the presence or absence of causes in the Taste Dhyana, Pure Dhyana, and Non-Outflow Dhyana. Pure Dhyana has (components), while Taste Dhyana does not have the meritorious dharmas. One-Sided Samadhi (Ekāntika-samādhi, referring to the samadhi practiced by non-Buddhists) definitely does not have (components). Regarding Non-Outflow Dhyana, the scriptures and treatises differ. The Abhidhamma and Mahayana views are the same as Pure Dhyana. The Tattvasiddhi-śāstra has a slightly different view. What are the differences? The first Non-Outflow Dhyana has joy and one-pointedness of mind, but no initial application of thought, sustained application of thought, or happiness. One-pointedness of mind is the essence of samadhi, so there is one-pointedness of mind. The Non-Outflow Dharma in the body is called joy, so there is the component of joy. Why are there no initial application of thought and sustained application of thought? Non-Outflow must rely on the fundamental samadhi within dhyana to arise. The Pure Dhyana it relies on has already abandoned initial application of thought and sustained application of thought when it reaches one-pointedness of mind, so how can the Non-Outflow Dhyana arising from it have initial application of thought and sustained application of thought? Why is there no happiness? As the second dhyana section of the Tattvasiddhi-śāstra says, happiness must arise from taking on false names, arising from attachment to self. Sages are detached from these, so happiness does not arise. Someone asks: If Non-Outflow has no happiness, then there should be no happiness component in the Seven Factors of Enlightenment (Sapta bojjhaṅgāḥ, discrimination of dharmas, vigor, joy, tranquility, equanimity, mindfulness, and concentration). Also, if sages do not generate happiness, why does the sutra say that the Buddha is happy when he sees beings cultivating goodness? Also, if there is no happiness, there should also be no Non-Outflow Ease (Prasrabdhi, tranquility). The Tattvasiddhi-śāstra explains: Why is there a happiness factor of enlightenment? There are two kinds of enlightenment factors, one is outflowing and the other is non-outflowing. The outflowing has happiness, while the non-outflowing does not. But the non-outflowing factor arises from the outflowing, and it is still the original cause, so it can be called the happiness factor. Regarding the Buddha's happiness, the Tattvasiddhi-śāstra itself explains: The Buddha always practices equanimity (Upekṣā, equanimity), without sorrow or joy. He only says he is happy to accord with the teaching and transformation of beings. How can there be Non-Outflow Ease? The Tattvasiddhi-śāstra itself says: When one attains Non-Outflow, one is free from the faults of coarseness, and the body and mind are harmonized and comfortable, so there is Ease. Why is there Non-Outflow Joy? The Tattvasiddhi-śāstra says: It is not that there is joy separate from Non-Outflow Wisdom, but that the Non-Outflow Dharma initially comes into the body, and in terms of meaning, it is called joy, so there is joy. Someone asks: Do all sages have no joy at all?
。為獨無學。論言。學人入觀則無。出觀則有。無學聖人入出常無。第二禪中有樂內凈及與一心。無其喜支。以彼內凈即二禪體故有內凈。余同前釋。第三禪中略無安慧。余皆具足。以彼安慧攝入念中故不別論。故彼論言。三禪後分中無安慧支。何者後分。無漏從其有漏禪生。故名無漏。以為後分。為彰聖慧與正念俱故攝念中。第四禪中四支具足。此乃論者立意不同。難以訊息。支因緣有無辨之粗爾。
第四門中所滅不同。所滅有二。一滅染障。八禪皆滅十使煩惱。如得初禪滅欲界地十使煩惱。得二禪時滅初禪地九使煩惱。乃至修得非想定時滅。無所有九使煩惱。以初禪上無瞋恚故。但滅九使。亦為樂障。通斷其得。二滅亂障如經中說。初禪滅語言。二禪滅覺觀。三禪滅喜。四禪滅樂。空處滅於色想。識處滅于空想。無所有處滅于識想。非想非非想處滅無所有想。此滅亂障但令不行。名之為滅。不捨其得。善法得上不捨下故。問曰。覺觀是言說因。覺觀之心初禪未盡。云何已得滅于語言。論釋不同。若依毗曇。覺觀有二。一者成禪。背欲求靜。二者壞禪。背靜起說。初禪中但有成禪覺觀之心。無壞禪者。故滅語言。若依成實。得彼初禪根本定時。已離覺觀。覺觀無故言語不生。名之為滅。若爾初禪亦滅覺觀。何
【現代漢語翻譯】 現代漢語譯本：對於獨一無二的無學（arhat，阿羅漢），論中說，有學之人入觀時則無（煩惱），出觀時則有（煩惱）。而無學聖人無論入觀還是出觀，都恒常沒有（煩惱）。在第二禪中，有樂、內凈以及一心，但沒有喜支。因為那內凈就是二禪的本體，所以有內凈。其餘的與前面的解釋相同。在第三禪中，略微缺少安慧，其餘都具足。因為那安慧被攝入念中，所以不單獨討論。因此論中說，三禪的後半部分中沒有安慧支。什麼是後半部分呢？無漏（anāsrava，無煩惱）是從有漏（sāsrava，有煩惱）禪生起的，所以稱為無漏，作為後半部分。爲了彰顯聖慧與正念同時存在，所以攝入念中。在第四禪中，四支都具足。這乃是論師們立意不同，難以統一。粗略地根據支的因緣有無來辨別。 第四門中，所滅的不同。所滅有兩種：一是滅染障，八禪都能滅除十使煩惱（dasa samyojana，十種結縛）。例如，得到初禪時，滅除欲界地的十使煩惱；得到二禪時，滅除初禪地的九使煩惱；乃至修得非想定時，滅除無所有處的九使煩惱。因為初禪以上沒有瞋恚，所以只滅除九使。也因為是樂的障礙，所以一併斷除其獲得。二是滅亂障，如經中所說，初禪滅語言，二禪滅覺觀（vitarka-vicara，尋伺），三禪滅喜，四禪滅樂，空無邊處滅除色想（rūpa-saṃjñā，色想），識無邊處滅除空想（ākāśānantya-saṃjñā，空無邊處想），無所有處滅除識想（vijñānānantya-saṃjñā，識無邊處想），非想非非想處滅除無所有想（ākiṃcanyāyatana-saṃjñā，無所有處想）。這種滅亂障只是令其不行，稱之為滅，不捨棄其獲得。因為善法是得到上層境界后不捨棄下層境界的緣故。有人問：覺觀是言說的原因，覺觀之心在初禪中並未完全斷盡，為何已經能夠滅除語言？論中的解釋不同。如果依照毗曇（abhidharma，阿毗達摩），覺觀有兩種：一種是成就禪定，背離慾望而尋求寂靜；一種是破壞禪定，背離寂靜而開始言說。初禪中只有成就禪定的覺觀之心，沒有破壞禪定的覺觀之心，所以滅除語言。如果依照成實論，得到那初禪的根本定時，就已經遠離了覺觀。因為沒有覺觀，所以言語不生，稱之為滅。如果這樣，那麼初禪也滅除了覺觀，為什麼呢？
【English Translation】 English version: Regarding the unique Arhat (arhat, one who is worthy), the treatise states that for a learner, when entering contemplation, there is absence (of afflictions), but when exiting contemplation, there is presence (of afflictions). However, for a non-learning saint, whether entering or exiting contemplation, there is always absence (of afflictions). In the second Dhyana (dhyāna, meditation), there are joy, inner purity, and one-pointedness of mind, but not the branch of rapture. Because that inner purity is the very essence of the second Dhyana, there is inner purity. The rest is the same as the previous explanation. In the third Dhyana, there is a slight lack of mindfulness and wisdom (安慧, ānanvaya), but all else is complete. Because that mindfulness and wisdom are included in mindfulness, they are not discussed separately. Therefore, the treatise states that in the latter part of the third Dhyana, there is no branch of mindfulness and wisdom. What is the latter part? The unconditioned (anāsrava, free from defilements) arises from the conditioned (sāsrava, with defilements) Dhyana, so it is called unconditioned, as the latter part. To manifest that noble wisdom and right mindfulness exist together, it is included in mindfulness. In the fourth Dhyana, all four branches are complete. This is because the intentions of the commentators differ, making it difficult to reconcile. A rough distinction is made based on the presence or absence of the conditions for the branches. In the fourth section, the extinctions are different. There are two types of extinction: first, the extinction of defilement obstacles. All eight Dhyanas can extinguish the ten fetters (dasa samyojana, ten bonds). For example, upon attaining the first Dhyana, the ten fetters of the desire realm are extinguished. Upon attaining the second Dhyana, the nine fetters of the first Dhyana realm are extinguished. And so on, until attaining the state of neither perception nor non-perception, the nine fetters of the realm of nothingness are extinguished. Because there is no hatred above the first Dhyana, only nine fetters are extinguished. Also, because it is an obstacle to joy, its attainment is also cut off. Second, the extinction of disturbance obstacles. As stated in the sutras, the first Dhyana extinguishes speech, the second Dhyana extinguishes initial and sustained thought (vitarka-vicara, thought and analysis), the third Dhyana extinguishes rapture, the fourth Dhyana extinguishes joy, the realm of infinite space extinguishes the perception of form (rūpa-saṃjñā, form perception), the realm of infinite consciousness extinguishes the perception of infinite space (ākāśānantya-saṃjñā, perception of infinite space), the realm of nothingness extinguishes the perception of infinite consciousness (vijñānānantya-saṃjñā, perception of infinite consciousness), and the realm of neither perception nor non-perception extinguishes the perception of nothingness (ākiṃcanyāyatana-saṃjñā, perception of nothingness). This extinction of disturbance obstacles only prevents them from arising, and is called extinction, without abandoning their attainment. This is because good dharmas, upon attaining higher realms, do not abandon the lower realms. Someone asks: Initial and sustained thought are the cause of speech. The mind of initial and sustained thought is not completely exhausted in the first Dhyana. How is it possible to extinguish speech? The explanations in the treatises differ. According to the Abhidharma (abhidharma, higher teachings), there are two types of initial and sustained thought: one that accomplishes Dhyana, turning away from desire and seeking tranquility; and one that destroys Dhyana, turning away from tranquility and beginning to speak. In the first Dhyana, there is only the mind of initial and sustained thought that accomplishes Dhyana, not the one that destroys Dhyana, so speech is extinguished. According to the Satyasiddhi School, upon attaining the fundamental samadhi of that first Dhyana, one has already departed from initial and sustained thought. Because there is no initial and sustained thought, speech does not arise, and it is called extinction. If that is the case, then the first Dhyana also extinguishes initial and sustained thought, why?
故但云滅語言乎。釋言。初禪根本定中。雖無覺觀。前後有之。故不名滅。若爾前後亦有語言。何故說滅。釋言。覺觀能與初禪作方便。故不得言滅。語言唯障非方便。故說語言滅問曰。初禪若滅語言。得初禪人云何起說。釋言。入定雖滅語言。出時用彼欲界地中威儀心說。或用初禪威儀心說。故得起言。問曰。語言能障初禪。得初禪竟。以欲界心起語言時。失初禪不。釋言。不失。問曰。語言與欲界結同障初禪。得初禪人以欲界心起言說時。不失禪者。起欲界結亦應不失。釋言。染障與亂障異。下染正與上地凈違故。起欲染退失初禪。語言直是妨修故障。非是正違。故雖起言。不失初禪。諸地染亂例皆同爾。問曰。初禪猶有威儀覺觀心。故可得起言。二禪已上無此覺觀。依何起說。論釋不同。若依毗曇。借初禪地威儀心說。此言借者。上威儀心流類似於初禪心故。名之為借。不從彼來。問曰。上禪唯得借下威儀之心。不得借下善。何故而然。良以威儀是浮漫心。非力厲生。上地所起流類同下。故說為借。善生力厲。隨地各別。上地所起不與下同。故不名借。若依成實。上地皆用欲界心說。上得寄起欲界心故。
第五門中差別有三。一明得義。二明舍義。三明成就。所言得者。先無今起說之為得。諸論不同。毗
曇凈定有二種得。一是斷得。斷欲界結得於初禪。如是次第乃至斷于無所有結得非想定。二是生得。生二禪時舍于初禪。有漏生上必失下。故后還退下生初禪中得本所失名為生得。乃至非想生下類然。成實大乘但有斷得無其生得。彼宗有漏雖生上地。不失下故。云何知彼有漏生上而不失下。彼說。上界亦得寄起下地法故。無漏禪者。依如毗曇。有二種得。一是斷得。斷下煩惱得上無漏。二者退得。退有二種。一退果得。證聖果時。舍向無漏。後退果時。得本所失。名退果得。二退根得。轉根之時。得利舍鈍。後退根時。得本所失。名退根得。成實大乘但有斷得無其退得。彼宗無漏無退轉故。又彼宗中。得果之時因滿為果。不捨前因。轉根之時轉鈍為利。不捨前體。故無退得。若論味禪。但有退得。有人修得第二禪時。舍初禪中味禪煩惱。後退二禪得本所失。名為退得。乃至非想退得同爾。問曰。非想三界中極。何處退來亦有退得。依如毗曇。退羅漢果得彼味定。故有退得。成實非想無此退得。問曰。凈禪以何義故無其退得。釋言。凈定修得上時不失下。故退上之時下非新得。問曰。無漏以何義故無其生得。無漏生上不失下。故無其生得。又復聖人隨所生處無退下義。故無生得。問曰。味禪何故無其生斷二得。釋言。味
【現代漢語翻譯】 現代漢語譯本 曇無竭盡的禪定有兩種獲得方式。第一種是斷得，即斷除欲界的束縛而獲得初禪（Dhyana，禪那）。像這樣依次斷除無所有處的束縛，從而獲得非想非非想定（Nirveda-samjna-nasamjna-ayatana，既非想也非非想處）。第二種是生得，即在生到二禪（Dhyana，禪那）時捨棄初禪（Dhyana，禪那）。有漏的眾生往上界投生，必定會失去地獄的禪定。因此，後來如果又退回到地獄，比如退回到初禪（Dhyana，禪那）中，重新獲得原本失去的禪定，就叫做生得。乃至生到非想非非想處，再退下來的情況也是如此。成實宗（Satyasiddhi-sastra，又稱成實論宗）和大乘（Mahayana，梵語，大的交通工具）只承認斷得，不承認生得。因為他們認為，有漏的眾生即使生到上界，也不會失去地獄的禪定。怎麼知道他們認為有漏的眾生生到上界也不會失去地獄的禪定呢？因為他們說，上界也可以借用地獄的法門來修行。 關於無漏禪（Anasrava-dhyana，無煩惱的禪定），按照毗曇宗（Abhidharma，阿毗達摩，論藏）的觀點，有兩種獲得方式。第一種是斷得，即斷除地獄的煩惱而獲得上界的無漏禪（Anasrava-dhyana，無煩惱的禪定）。第二種是退得，退得有兩種：一是退果得，即在證得聖果（Phala，修行所證的果位）時，捨棄趨向聖果的無漏禪（Anasrava-dhyana，無煩惱的禪定），後來退失聖果時，重新獲得原本失去的無漏禪（Anasrava-dhyana，無煩惱的禪定），就叫做退果得。二是退根得，即在轉變根器（Indriya，感覺器官）時，獲得利根而捨棄鈍根，後來退失利根時，重新獲得原本失去的鈍根，就叫做退根得。成實宗（Satyasiddhi-sastra，又稱成實論宗）和大乘（Mahayana，梵語，大的交通工具）只承認斷得，不承認退得。因為他們認為，無漏禪（Anasrava-dhyana，無煩惱的禪定）沒有退轉的可能。而且，在他們的宗義中，證得聖果（Phala，修行所證的果位）時，是因為因地圓滿才證得果位，不會捨棄之前的因地。轉變根器（Indriya，感覺器官）時，是將鈍根轉變為利根，不會捨棄之前的鈍根本體。所以沒有退得。 如果討論味禪（Svada-dhyana，有染污的禪定），則只有退得。有人通過修行獲得第二禪（Dhyana，禪那）時，捨棄了初禪（Dhyana，禪那）中的味禪（Svada-dhyana，有染污的禪定）煩惱。後來退失二禪（Dhyana，禪那），重新獲得原本失去的味禪（Svada-dhyana，有染污的禪定），就叫做退得。乃至退失非想非非想處的情況也是如此。有人問：非想非非想處是三界（Trailokya，欲界、色界、無色界）中的最高處，從哪裡退下來還能有退得呢？按照毗曇宗（Abhidharma，阿毗達摩，論藏）的觀點，從阿羅漢果（Arhat，斷盡煩惱的聖者）退下來，可以獲得那種味禪（Svada-dhyana，有染污的禪定），所以有退得。成實宗（Satyasiddhi-sastra，又稱成實論宗）認為非想非非想處沒有這種退得。有人問：為什麼清凈禪定（Visuddhi-dhyana，無染污的禪定）沒有退得呢？回答說：清凈禪定（Visuddhi-dhyana，無染污的禪定）通過修行獲得時，不會失去地獄的禪定，所以退失上界禪定時，地獄的禪定不是新獲得的。 有人問：為什麼無漏禪（Anasrava-dhyana，無煩惱的禪定）沒有生得呢？回答說：獲得無漏禪（Anasrava-dhyana，無煩惱的禪定）后不會失去地獄的禪定，所以沒有生得。而且，聖人無論生到哪裡，都沒有退回到地獄的道理，所以沒有生得。有人問：為什麼味禪（Svada-dhyana，有染污的禪定）沒有生得和斷得呢？回答說：味禪（Svada-dhyana，有染污的禪定） English version There are two ways to attain tainted meditation (Dhyana). The first is 'attainment by abandonment,' which means attaining the first Dhyana by abandoning the bonds of the desire realm. Similarly, one attains the state of neither perception nor non-perception (Nirveda-samjna-nasamjna-ayatana) by abandoning the bonds of the realm of no-thingness. The second is 'attainment by birth,' which means abandoning the first Dhyana when born into the second Dhyana. When a being with outflows (Asrava) is born into a higher realm, they inevitably lose the lower realm. Therefore, if they later regress to a lower realm, such as the first Dhyana, and regain what they had lost, it is called 'attainment by birth.' The same applies to regressing from the state of neither perception nor non-perception. The Satyasiddhi school (Satyasiddhi-sastra) and Mahayana only recognize 'attainment by abandonment' and not 'attainment by birth,' because they believe that beings with outflows do not lose the lower realms even when born into higher realms. How do we know that they believe beings with outflows do not lose the lower realms when born into higher realms? Because they say that one can still practice the methods of the lower realms even in the higher realms. According to the Abhidharma school, there are two ways to attain undefiled meditation (Anasrava-dhyana). The first is 'attainment by abandonment,' which means attaining higher undefiled meditation by abandoning lower defilements. The second is 'attainment by regression,' which has two types: first, 'attainment by regression of fruit,' which means abandoning the undefiled meditation that leads to the attainment of the holy fruit (Phala) when attaining the holy fruit, and then regaining the lost undefiled meditation when regressing from the holy fruit. This is called 'attainment by regression of fruit.' Second, 'attainment by regression of faculty,' which means gaining sharp faculties and abandoning dull faculties when transforming faculties (Indriya), and then regaining the lost dull faculties when regressing from sharp faculties. This is called 'attainment by regression of faculty.' The Satyasiddhi school (Satyasiddhi-sastra) and Mahayana only recognize 'attainment by abandonment' and not 'attainment by regression,' because they believe that undefiled meditation cannot regress. Moreover, in their doctrine, attaining the holy fruit (Phala) is due to the perfection of the causes, and the previous causes are not abandoned. Transforming faculties (Indriya) means transforming dull faculties into sharp faculties, and the essence of the previous dull faculties is not abandoned. Therefore, there is no 'attainment by regression.' If we discuss tainted meditation (Svada-dhyana), there is only 'attainment by regression.' When someone attains the second Dhyana through practice, they abandon the tainted meditation (Svada-dhyana) afflictions in the first Dhyana. Later, when they regress from the second Dhyana, they regain what they had lost, which is called 'attainment by regression.' The same applies to regressing from the state of neither perception nor non-perception. Someone asks: The state of neither perception nor non-perception is the highest in the three realms (Trailokya), so from where can one regress to have 'attainment by regression'? According to the Abhidharma school, one can regress from the fruit of Arhat (Arhat) and attain that tainted meditation (Svada-dhyana), so there is 'attainment by regression.' The Satyasiddhi school (Satyasiddhi-sastra) does not recognize this 'attainment by regression' in the state of neither perception nor non-perception. Someone asks: Why is there no 'attainment by regression' in pure meditation (Visuddhi-dhyana)? The answer is: When pure meditation (Visuddhi-dhyana) is attained through practice, the lower meditations are not lost, so when regressing from the higher meditations, the lower meditations are not newly attained. Someone asks: Why is there no 'attainment by birth' in undefiled meditation (Anasrava-dhyana)? The answer is: When undefiled meditation (Anasrava-dhyana) is attained, the lower meditations are not lost, so there is no 'attainment by birth.' Moreover, holy beings do not regress to lower realms wherever they are born, so there is no 'attainment by birth.' Someone asks: Why is there no 'attainment by birth' or 'attainment by abandonment' in tainted meditation (Svada-dhyana)? The answer is: Tainted meditation (Svada-dhyana)
【English Translation】 English version There are two ways to attain tainted meditation (Dhyana). The first is 'attainment by abandonment,' which means attaining the first Dhyana by abandoning the bonds of the desire realm. Similarly, one attains the state of neither perception nor non-perception (Nirveda-samjna-nasamjna-ayatana) by abandoning the bonds of the realm of no-thingness. The second is 'attainment by birth,' which means abandoning the first Dhyana when born into the second Dhyana. When a being with outflows (Asrava) is born into a higher realm, they inevitably lose the lower realm. Therefore, if they later regress to a lower realm, such as the first Dhyana, and regain what they had lost, it is called 'attainment by birth.' The same applies to regressing from the state of neither perception nor non-perception. The Satyasiddhi school (Satyasiddhi-sastra) and Mahayana only recognize 'attainment by abandonment' and not 'attainment by birth,' because they believe that beings with outflows do not lose the lower realms even when born into higher realms. How do we know that they believe beings with outflows do not lose the lower realms when born into higher realms? Because they say that one can still practice the methods of the lower realms even in the higher realms. According to the Abhidharma school, there are two ways to attain undefiled meditation (Anasrava-dhyana). The first is 'attainment by abandonment,' which means attaining higher undefiled meditation by abandoning lower defilements. The second is 'attainment by regression,' which has two types: first, 'attainment by regression of fruit,' which means abandoning the undefiled meditation that leads to the attainment of the holy fruit (Phala) when attaining the holy fruit, and then regaining the lost undefiled meditation when regressing from the holy fruit. This is called 'attainment by regression of fruit.' Second, 'attainment by regression of faculty,' which means gaining sharp faculties and abandoning dull faculties when transforming faculties (Indriya), and then regaining the lost dull faculties when regressing from sharp faculties. This is called 'attainment by regression of faculty.' The Satyasiddhi school (Satyasiddhi-sastra) and Mahayana only recognize 'attainment by abandonment' and not 'attainment by regression,' because they believe that undefiled meditation cannot regress. Moreover, in their doctrine, attaining the holy fruit (Phala) is due to the perfection of the causes, and the previous causes are not abandoned. Transforming faculties (Indriya) means transforming dull faculties into sharp faculties, and the essence of the previous dull faculties is not abandoned. Therefore, there is no 'attainment by regression.' If we discuss tainted meditation (Svada-dhyana), there is only 'attainment by regression.' When someone attains the second Dhyana through practice, they abandon the tainted meditation (Svada-dhyana) afflictions in the first Dhyana. Later, when they regress from the second Dhyana, they regain what they had lost, which is called 'attainment by regression.' The same applies to regressing from the state of neither perception nor non-perception. Someone asks: The state of neither perception nor non-perception is the highest in the three realms (Trailokya), so from where can one regress to have 'attainment by regression'? According to the Abhidharma school, one can regress from the fruit of Arhat (Arhat) and attain that tainted meditation (Svada-dhyana), so there is 'attainment by regression.' The Satyasiddhi school (Satyasiddhi-sastra) does not recognize this 'attainment by regression' in the state of neither perception nor non-perception. Someone asks: Why is there no 'attainment by regression' in pure meditation (Visuddhi-dhyana)? The answer is: When pure meditation (Visuddhi-dhyana) is attained through practice, the lower meditations are not lost, so when regressing from the higher meditations, the lower meditations are not newly attained. Someone asks: Why is there no 'attainment by birth' in undefiled meditation (Anasrava-dhyana)? The answer is: When undefiled meditation (Anasrava-dhyana) is attained, the lower meditations are not lost, so there is no 'attainment by birth.' Moreover, holy beings do not regress to lower realms wherever they are born, so there is no 'attainment by birth.' Someone asks: Why is there no 'attainment by birth' or 'attainment by abandonment' in tainted meditation (Svada-dhyana)? The answer is: Tainted meditation (Svada-dhyana)
禪身在下地。于上地中所未斷處。一切成就。不得斷結方始得。故無其斷得。彼從上地退生下時。要先退起下地味定。然後受生。退時已得。非生始得。故無生得(此一門竟)。
次明舍義。所言舍者。先成今失。名之為舍。論釋不同。毗曇凈定有二種舍。一是退舍。先得禪已。后還退失。二是生舍。生上地時。失於下法。有漏生上必失下故。成實大乘唯一退舍。無漏禪者。依如毗曇。有三種舍。一是退舍。先得還失。二得果舍。得四果時舍向無漏。三轉根舍。轉根之時得利舍鈍。若通無餘涅槃時舍則有四種。成實唯一涅槃時舍。餘三皆無。大乘法中。緣照無漏入證時舍。真則無舍。味定唯有斷滅時舍。問曰。凈禪何故無其得果轉根及斷舍乎。釋言。此非向果法故。得果不捨。有漏之法于同地中設令重習。唯可純熟無捨得義。是故無其轉根時舍。非煩惱故無斷時舍。問曰。何故無漏轉根有得有舍。凈禪不爾。解有兩義。一無漏法轉根之時。具以無礙解脫之道。斷障轉根。階別皆定。故轉根時有得有舍。有漏不以無礙解脫斷障轉根。數習便利。久廢還鈍階別不定。故無得舍。一義如是。二無漏力大。于自地法能得舍。有漏力微。于自地中同類之法不能裁斷全令別異。故無得舍。非煩惱故無斷時舍。問曰。無漏何故
【現代漢語翻譯】 現代漢語譯本：禪定之身處於較低的禪定境界。對於較高禪定境界中尚未斷除的部分，通過一切修行而成就，並非一定要斷除煩惱結才能獲得。因此，不存在通過斷除而獲得的情況。當從較高禪定境界退回到較低境界時，必須先退掉較低境界的禪定滋味，然後才能受生。這種退失在退轉時就已經發生，並非在受生時才獲得，所以不存在受生時獲得的情況（以上為第一種情況的闡述）。
接下來闡明捨棄的含義。所謂『舍』，是指先前成就的現在失去了，這叫做捨棄。對此，各論的解釋不同。《毗曇》認為，清凈禪定有兩種捨棄：一是退舍，即先前獲得的禪定後來退失；二是生舍，即生到更高的禪定境界時，失去較低境界的禪法，因為有漏之法生到上界必然失去地獄之法。《成實論》和大乘則認為只有退舍，沒有生舍。對於無漏禪定，《毗曇》認為有三種捨棄：一是退舍，即先前獲得的後來退失；二是得果舍，即證得四果時，捨棄趨向果位的無漏法；三是轉根舍，即轉根時，獲得利根而捨棄鈍根。如果考慮到進入無餘涅槃時的捨棄，則有四種。而《成實論》則認為只有涅槃時的捨棄，沒有其他三種。在大乘佛法中，以緣照無漏的智慧進入證悟時會捨棄，但如果是真如，則沒有捨棄。對於味禪定，只有在斷滅時才會捨棄。
問：為什麼清凈禪定沒有獲得果位、轉根以及斷除煩惱的捨棄呢？ 答：因為清凈禪定不是趨向果位的法，所以證得果位時不會捨棄。有漏之法，即使在同一境界中重複修習，也只能使其更加純熟，而沒有捨棄和獲得的意義，所以沒有轉根時的捨棄。又因為它不是煩惱，所以沒有斷除時的捨棄。
問：為什麼無漏法在轉根時有獲得也有捨棄，而清凈禪定卻不是這樣呢？ 答：有兩種解釋。一是無漏法在轉根時，具備無礙解脫之道，能夠斷除障礙而轉根，其階位差別是確定的，所以轉根時有獲得也有捨棄。而有漏法不以無礙解脫斷除障礙而轉根，只是通過反覆修習使其熟練，時間久了又會變得遲鈍，其階位差別是不確定的，所以沒有獲得和捨棄。這是第一種解釋。二是無漏法的力量強大，能夠對自身境界的法進行獲得和捨棄。而有漏法的力量微弱，在自身境界中，對於同類的法，不能完全裁斷使其變得完全不同，所以沒有獲得和捨棄。又因為它不是煩惱，所以沒有斷除時的捨棄。
問：為什麼無漏...
【English Translation】 English version: The body of one in dhyana (meditation) is in a lower realm. Whatever has not been severed in the higher realms is accomplished through all practices. It is not that one must sever the bonds of affliction to attain it. Therefore, there is no attainment through severance. When one regresses from a higher realm to a lower one, one must first relinquish the taste of dhyana of the lower realm before being reborn. This relinquishment has already occurred during the regression, not at the time of rebirth. Therefore, there is no attainment at the time of rebirth (This concludes the first section).
Next, the meaning of 'abandoning' (舍, she) is explained. What is called 'abandoning' refers to what was previously accomplished but is now lost; this is called abandoning. The interpretations of different treatises vary. The Sarvastivada Abhidharma (毗曇, Pítán) states that there are two types of abandoning in pure dhyana: first, regressive abandoning, where one previously attained dhyana but later regresses and loses it; second, birth abandoning, where one loses the lower dharmas (法, fǎ) when born in a higher realm, because when a defiled dharma is born in a higher realm, it inevitably loses the lower realm's dharma. The Satyasiddhi School (成實, Chéngshí) and Mahayana (大乘, Dàchéng) only recognize regressive abandoning; there is no birth abandoning. According to the Sarvastivada Abhidharma, there are three types of abandoning in undefiled dhyana: first, regressive abandoning, where one previously attained something but later loses it; second, fruit abandoning, where one abandons the undefiled path towards the fruit when attaining the four fruits (四果, sì guǒ); third, root transformation abandoning, where one abandons dull faculties when transforming faculties and attaining sharp faculties. If we consider abandoning at the time of entering nirvana (涅槃, nièpán) without remainder, there are four types. The Satyasiddhi School only recognizes abandoning at the time of nirvana; the other three do not exist. In Mahayana Buddhism, one abandons when entering realization with the wisdom of conditioned illumination of the undefiled, but there is no abandoning in the true suchness. For the dhyana of taste, abandoning only occurs at the time of cessation.
Question: Why does pure dhyana not have the abandoning of attaining the fruit, transforming the roots, and severing afflictions? Answer: Because this is not a dharma that leads to the fruit, one does not abandon when attaining the fruit. For defiled dharmas, even if one repeatedly practices in the same realm, one can only make it more refined, but there is no meaning of abandoning and attaining. Therefore, there is no abandoning at the time of transforming the roots. And because it is not an affliction, there is no abandoning at the time of severing.
Question: Why is it that undefiled dharmas have both attaining and abandoning when transforming the roots, but pure dhyana is not like this? Answer: There are two explanations. First, when undefiled dharmas transform the roots, they possess the unobstructed path of liberation, which can sever obstacles and transform the roots. The stages are all fixed. Therefore, there is both attaining and abandoning when transforming the roots. Defiled dharmas do not sever obstacles and transform the roots with unobstructed liberation. They are merely made skillful through repeated practice, and they become dull again after a long time. The stages are not fixed. Therefore, there is no attaining and abandoning. This is the first explanation. Second, the power of undefiled dharmas is great, and they can attain and abandon dharmas within their own realm. The power of defiled dharmas is weak, and they cannot completely sever and differentiate similar dharmas within their own realm. Therefore, there is no attaining and abandoning. And because it is not an affliction, there is no abandoning at the time of severing.
Question: Why is it that undefiled...
無其生斷二舍。釋言。無漏是不繫法。雖生上地。不失下故。無生時舍。非煩惱故無其斷舍。問曰。味定何故無其退失得果轉根舍乎。釋言。退起下地結時。不失上味。故無退舍。凡夫上生必先得定。得定之時已舍下味。非生始失。故無生舍。余義如前凈禪中釋(此二門竟)。
次辨成就。隨身不失名為成就。諸論不同。毗曇法中。一切凈定。身在下地。于上地中隨所得處皆悉成就。身在上地則不成下。以是義故。身在欲界及初禪中。得成八禪。身在二禪。成上七地。乃至身在非想地中。唯得成就非想處定。下悉不成。成實大乘一切凈定下得成上。上亦成下。無漏定者。一修得已後於三界中隨身何處皆悉成就。若論味定。毗曇法中身在下地。于上地中所未斷處。皆悉成就。斷則不成。若身在上。于下地中一切不成。成實大乘聖人生上與毗曇同。于下地中一切不成。斷結生故。凡夫生上猶成下味。伏結生故。
第六門中義別有四。一入定不同。二定緣有異。三明入所為。四辨定入人。入定不同者。依如毗曇。有二十四種。相狀如何。有漏定中次第及超有其八種。無漏亦然。有漏無漏間復有八。是故通有二十四種。有漏八者。次第有四。超越亦然。次第四者。一是順入。從初禪入。次第上升。乃至非想。二是
【現代漢語翻譯】 現代漢語譯本： 『無其生斷二舍』。《釋》中解釋：『無漏是不繫之法。雖生於上地，不失下地之功，故無生時之舍。非煩惱之故，無其斷舍。』問：『味定（指有漏禪定，體驗世間禪味）為何沒有退失、得果、轉根、捨棄呢？』解釋：『退起下地之結時，不失上味，故無退舍。凡夫生於上界，必先得定。得定之時已舍下味，非生始失，故無生舍。』其餘意義如前凈禪（指無漏禪定）中解釋。（以上兩門結束）
接下來辨析成就。隨身不失名為成就。諸論觀點不同。《毗曇法》中，一切凈定（指無漏禪定），身在下地，對於上地中所得到的處所，都全部成就。身在上地則不成下地。因此，身在欲界及初禪中，可成就八禪。身在二禪，成就上七地。乃至身在非想地中，唯得成就非想處定，下地全部不成就。成實宗、大乘認為一切凈定，下地可成就上地，上地也可成就下地。無漏定者，一旦修得，之後在三界中隨身何處都全部成就。若論味定，《毗曇法》中身在下地，對於上地中所未斷之處，都全部成就，斷則不成。若身在上地，對於下地中一切不成就。成實宗、大乘認為聖人生於上界與《毗曇》相同，對於下地中一切不成就，因為斷結而生。凡夫生於上界仍然成就下味，因為伏結而生。
第六門中意義區別有四：一、入定不同；二、定緣有異；三、明入所為；四、辨定入人。入定不同，依據《毗曇》，有二十四種。相狀如何？有漏定中次第及超有八種，無漏定也是如此。有漏無漏之間又有八種，因此總共有二十四種。有漏八種，次第有四種，超越也有四種。次第四種：一是順入，從初禪入，次第上升，乃至非想。
【English Translation】 English version: 『Wu qi sheng duan er she』 (No arising, severance, two abandonments). The explanation in 『Shi』 says: 『Non-outflow (Wulou, referring to the absence of defilements) is a non-attached dharma. Although born in the higher realms, it does not lose the merits of the lower realms, therefore there is no abandonment at the time of arising. Because it is not a defilement, there is no severance and abandonment.』 Question: 『Why does the taste concentration (Weiding, referring to meditative states with worldly flavors) not have regression, attainment of fruit, transformation of roots, or abandonment?』 Explanation: 『When regressing and arising from the defilements of the lower realms, the upper taste is not lost, therefore there is no regression and abandonment. Ordinary beings born in the upper realms must first attain concentration. At the time of attaining concentration, they have already abandoned the lower taste, it is not lost at the beginning of birth, therefore there is no abandonment at the time of arising.』 The remaining meanings are as explained in the previous pure meditation (Jingchan, referring to meditation free from defilements). (End of these two sections)
Next, we analyze accomplishment. Not losing what one possesses is called accomplishment. Various treatises have different views. In the 『Pitan Fa』 (Abhidharma teachings), all pure concentrations (Jingding, referring to meditative states free from defilements), when the body is in the lower realms, all the places attained in the upper realms are fully accomplished. When the body is in the upper realms, the lower realms are not accomplished. Therefore, when the body is in the desire realm and the first Dhyana, eight Dhyanas can be accomplished. When the body is in the second Dhyana, the upper seven realms are accomplished. Even when the body is in the realm of neither perception nor non-perception (Feixiang), only the concentration of the realm of neither perception nor non-perception can be accomplished, and all the lower realms are not accomplished. The Chengshi School (Tattvasiddhi School) and Mahayana believe that all pure concentrations can accomplish the upper realms from the lower realms, and the upper realms can also accomplish the lower realms. As for non-outflow concentration, once cultivated and attained, it is fully accomplished wherever the body is in the three realms. Regarding taste concentration, in the 『Pitan Fa』, when the body is in the lower realms, all the places in the upper realms that have not been severed are fully accomplished, and if severed, they are not accomplished. If the body is in the upper realms, nothing in the lower realms is accomplished. The Chengshi School and Mahayana believe that when sages are born in the upper realms, it is the same as in the 『Pitan』, and nothing in the lower realms is accomplished, because they are born by severing defilements. Ordinary beings born in the upper realms still accomplish the lower taste, because they are born by subduing defilements.
In the sixth section, there are four distinctions in meaning: 1. Different ways of entering concentration; 2. Different conditions for concentration; 3. Clarifying the purpose of entering; 4. Distinguishing the people who enter concentration. Different ways of entering concentration, according to 『Pitan』, there are twenty-four kinds. What are their characteristics? In outflow concentration (Youlou ding, referring to meditative states with defilements), there are eight kinds of sequential and transgressive entries, and the same is true for non-outflow concentration (Wulou ding, referring to meditative states without defilements). There are also eight kinds between outflow and non-outflow, so there are a total of twenty-four kinds. The eight kinds of outflow concentration include four sequential entries and four transgressive entries. The four sequential entries are: first, entering in sequence, entering from the first Dhyana, ascending sequentially, up to the realm of neither perception nor non-perception (Feixiang).
逆入。從非想入。次第下轉。至初禪出。三逆順入。從初禪入。至第二禪。卻入初禪。次第上升。至第三禪。卻入二禪。次第上升。至第四禪。如是卻入而覆上升。乃至非想。類亦同然。四順逆入。從非想入。至無所有。卻入非想。次第下轉。至其識處。如是卻入。而後下轉。至初禪出。超中四者。一是順超。從初禪地超入三禪。如是漸超乃至非想。問曰。何故唯超一地。聲聞超禪不過一故。二是逆超。先入非想。超入識處。如是下超至初禪出。三逆順超。謂從初禪。超入三禪。卻入二禪。超入四禪。卻入三禪。超入空處。如是卻入。而覆上超。乃至非想。四順逆超。作法同前。向下為異。有漏既然。無漏亦爾。間中八者。次第有四。超越亦然。次第四者。一順間入。先入有漏初禪。次入無漏二禪。如是翻迭乃至非想。二逆間入。作法同前。向下為異。三逆順間入。從有漏初禪入無漏二禪。卻入無漏初禪。次入有漏二禪。復入無漏三禪。卻入無漏二禪。次入有漏三禪。復入無漏四禪。卻入無漏三禪。次入有漏四禪。復入無漏空處。如是卻入而覆上升乃至非想。四順逆間入。作法同前。向下為異。超中四者。一順間超。從有漏初禪超入無漏三禪。超無漏四禪入有漏空處。如是間超乃至非想。二逆間超。作法同前。向下為
【現代漢語翻譯】 現代漢語譯本 逆入：從非想處定（Neevasaññānāsaññāyatana，既非想也非非想處）進入，然後次第向下轉換，直至從初禪（Paṭhama jhāna，色界初禪）出定。這是三種逆順入定方式之一。 從初禪進入，至第二禪（Dutiya jhāna，色界第二禪），然後退入初禪，次第上升，至第三禪（Tatiya jhāna，色界第三禪），然後退入二禪，次第上升，至第四禪（Catuttha jhāna，色界第四禪）。如此這般，退入后再上升，乃至到達非想處定，情況也類似。 四順逆入：從非想處定進入，至無所有處定（Ākiñcaññāyatana，無所有處），然後退入非想處定，次第向下轉換，直至識處定（Viññāṇañcāyatana，識無邊處）。如此這般，退入后再向下轉換，直至從初禪出定。 超中四者：一是順超，從初禪地直接超入三禪。如此漸次超入，乃至非想處定。問：為何只能超一級？因為聲聞（Sāvaka，聽聞佛法而證悟的弟子）超禪不能超過一級的緣故。二是逆超，先進入非想處定，然後超入識處定。如此向下超入至初禪出定。 三逆順超：從初禪超入三禪，然後退入二禪，超入四禪，然後退入三禪，超入空無邊處定（Ākāsānañcāyatana，空無邊處）。如此這般，退入后再向上超入，乃至非想處定。四順逆超：作法與前相同，向下轉換時有所不同。 有漏（Sāsava，與煩惱相關的）禪定是這樣，無漏（Anāsava，與煩惱無關的）禪定也是如此。間中八者：次第有四種，超越也是如此。次第四者：一是順間入，先進入有漏初禪，然後進入無漏二禪。如此交替進行，乃至非想處定。二是逆間入，作法與前相同，向下轉換時有所不同。 三逆順間入：從有漏初禪進入無漏二禪，然後退入無漏初禪，再進入有漏二禪，再進入無漏三禪，然後退入無漏二禪，再進入有漏三禪，再進入無漏四禪，然後退入無漏三禪，再進入有漏四禪，再進入無漏空處定。如此這般，退入后再上升，乃至非想處定。四順逆間入：作法與前相同，向下轉換時有所不同。 超中四者：一是順間超，從有漏初禪超入無漏三禪，超無漏四禪進入有漏空處定。如此間斷地超入，乃至非想處定。二是逆間超，作法與前相同，向下為...
【English Translation】 English version Reverse entry: Entering from the Realm of Neither Perception Nor Non-Perception (Neevasaññānāsaññāyatana), then descending gradually until emerging from the First Jhāna (Paṭhama jhāna). This is one of the three ways of entering in reverse and direct order. Entering from the First Jhāna to the Second Jhāna (Dutiya jhāna), then retreating to the First Jhāna, ascending gradually to the Third Jhāna (Tatiya jhāna), then retreating to the Second Jhāna, ascending gradually to the Fourth Jhāna (Catuttha jhāna). In this way, retreating and then ascending, even up to the Realm of Neither Perception Nor Non-Perception, the situation is similar. Four direct and reverse entries: Entering from the Realm of Neither Perception Nor Non-Perception to the Realm of Nothingness (Ākiñcaññāyatana), then retreating to the Realm of Neither Perception Nor Non-Perception, descending gradually to the Realm of Consciousness (Viññāṇañcāyatana). In this way, retreating and then descending, until emerging from the First Jhāna. Four types of transcendence: First, direct transcendence, from the First Jhāna directly transcending to the Third Jhāna. Thus gradually transcending up to the Realm of Neither Perception Nor Non-Perception. Question: Why can only one level be transcended? Because a Disciple (Sāvaka) transcending jhāna cannot exceed one level. Second, reverse transcendence, first entering the Realm of Neither Perception Nor Non-Perception, then transcending to the Realm of Consciousness. Thus transcending downwards to emerging from the First Jhāna. Third, reverse and direct transcendence: from the First Jhāna transcending to the Third Jhāna, then retreating to the Second Jhāna, transcending to the Fourth Jhāna, then retreating to the Third Jhāna, transcending to the Realm of Infinite Space (Ākāsānañcāyatana). In this way, retreating and then transcending upwards, even up to the Realm of Neither Perception Nor Non-Perception. Fourth, direct and reverse transcendence: the method is the same as before, but there are differences when descending. Such are the defiled (Sāsava) meditative states, and so are the undefiled (Anāsava) meditative states. Eight in between: There are four in sequence, and so are the transcendences. Four in sequence: First, direct intermediate entry, first entering the defiled First Jhāna, then entering the undefiled Second Jhāna. Thus alternating, even up to the Realm of Neither Perception Nor Non-Perception. Second, reverse intermediate entry, the method is the same as before, but there are differences when descending. Third, reverse and direct intermediate entry: from the defiled First Jhāna entering the undefiled Second Jhāna, then retreating to the undefiled First Jhāna, then entering the defiled Second Jhāna, then entering the undefiled Third Jhāna, then retreating to the undefiled Second Jhāna, then entering the defiled Third Jhāna, then entering the undefiled Fourth Jhāna, then retreating to the undefiled Third Jhāna, then entering the defiled Fourth Jhāna, then entering the undefiled Realm of Infinite Space. In this way, retreating and then ascending, even up to the Realm of Neither Perception Nor Non-Perception. Fourth, direct and reverse intermediate entry: the method is the same as before, but there are differences when descending. Four types of intermediate transcendence: First, direct intermediate transcendence, from the defiled First Jhāna transcending to the undefiled Third Jhāna, transcending the undefiled Fourth Jhāna to enter the defiled Realm of Infinite Space. Thus intermittently transcending, even up to the Realm of Neither Perception Nor Non-Perception. Second, reverse intermediate transcendence, the method is the same as before, but downwards...
異。三逆順間超。從有漏初禪卻入無漏二禪。超入有漏四禪卻入有漏三禪。入無漏空處。如是卻入而覆上超乃至非想。四順逆間超。作法同前。向下為異。聲聞如是。諸佛菩薩或超一二乃至眾多。是則入定具四無量(此一門竟)。
次明諸禪緣境差別。于中亦有二十四種。相狀如何。依如成實。八禪同以欲界乃至非想地法以為境界。毗曇法中四禪同前。四無色定唯緣自地及上地法以為境界。不緣下地。故雜心云。無色不緣下有漏種。今此且就初禪一地論二十四。余類可知。作法如何。略有二門。一就能緣分別。二就所緣分別。言能緣者。能緣之心有其有漏無漏之別。有漏初禪緣九地法。有其八句。無漏初禪緣九地法。亦有八句。有漏無漏間緣亦八。是故合有二十四種。有漏八者。次第有四。超緣亦四。次第四者。一順次第。謂以初禪緣欲界法上至非想。二逆次第。始緣非想下至欲界。三逆順次第。先緣欲界。次緣初禪。卻緣欲界。次第上緣。至第二禪。卻緣初禪。次第上緣。至第三禪。如是卻緣而覆上緣乃至非想。四順逆次第。先緣非想。至無所有。卻緣非想。次第下緣至其識處。卻緣無所有。次第下緣至其空處。如是卻緣而復下緣乃至欲界。超中四者。一是順超。先緣欲界。超緣二禪。如是上超乃至非想。二
【現代漢語翻譯】 現代漢語譯本 異。三種逆順中間的超越。從有漏的初禪退入無漏的二禪。超越進入有漏的四禪，卻退入有漏的三禪。進入無漏的空無邊處定。這樣退入又向上超越，乃至非想非非想處定。四種順逆中間的超越。修習方法與前面相同，向下則有所不同。聲聞是這樣。諸佛菩薩或者超越一二禪，乃至眾多禪定。這就是入定具備四種無量（這一門到此結束）。
接下來闡明諸禪所緣的境界差別。其中也有二十四種。相狀如何呢？依照《成實論》的說法，八禪都以欲界乃至非想非非想處地的法作為境界。《毗曇》的說法中，四禪與前面相同，四無色定只緣自地及上地的法作為境界，不緣下地。所以《雜心論》說：『無色定不緣下地的有漏法。』現在這裡只就初禪一地來論述這二十四種，其餘可以類推得知。修習方法如何呢？大致有兩門。一是從能緣的心來分別，二是從所緣的境界來分別。說到能緣的心，能緣的心有有漏和無漏的區別。有漏的初禪緣九地（欲界、初禪至非想非非想處）的法，有八種情況。無漏的初禪緣九地的法，也有八種情況。有漏和無漏之間互相緣也有八種。所以合起來有二十四種。有漏的八種情況，依次有四種，超越緣也有四種。依次的四種是：一是順次，就是以初禪緣欲界法，向上直到非想非非想處。二是逆次，開始緣非想非非想處，向下直到欲界。三是逆順次，先緣欲界，再緣初禪，然後退緣欲界，依次向上緣，直到第二禪，再退緣初禪，依次向上緣，直到第三禪，這樣退緣又向上緣，乃至非想非非想處。四是順逆次，先緣非想非非想處，直到無所有處，再退緣非想非非想處，依次向下緣直到識無邊處，再退緣無所有處，依次向下緣直到空無邊處，這樣退緣又向下緣，乃至欲界。超越中的四種是：一是順超，先緣欲界，超越緣二禪，這樣向上超越乃至非想非非想處。二是...
【English Translation】 English version Different. Three kinds of reverse-sequential inter-transcendence. From the contaminated first Dhyana, one retreats into the uncontaminated second Dhyana. Transcending into the contaminated fourth Dhyana, one retreats into the contaminated third Dhyana. Entering the uncontaminated sphere of emptiness. Thus, retreating and then transcending upwards, even to the sphere of neither perception nor non-perception (Naisaṃjñānāsaṃjñāyatana). Four kinds of sequential-reverse inter-transcendence. The method of practice is the same as before, but descending is different. This is how the Sravakas (Śrāvaka) practice. Buddhas and Bodhisattvas may transcend one or two Dhyanas, or even many. This is entering Samadhi (Samādhi) possessing the four immeasurables (this section ends here).
Next, explaining the differences in the objects of focus for the various Dhyanas. Among them, there are also twenty-four kinds. What are their characteristics? According to the Satyasiddhi Śāstra (Tattvasiddhi-śāstra), the eight Dhyanas all take the dharmas of the desire realm (Kāmadhātu) up to the realm of neither perception nor non-perception as their objects. In the Abhidharma (Abhidharma) tradition, the four Dhyanas are the same as before, and the four formless attainments (Arūpa-samāpatti) only focus on the dharmas of their own and higher realms, not on lower realms. Therefore, the Tsa-hsin says: 'The formless does not focus on lower contaminated seeds.' Now, we will only discuss these twenty-four kinds in relation to the first Dhyana, and the rest can be inferred. How is the method of practice? There are roughly two aspects. First, distinguishing based on the mind that can focus (the subject). Second, distinguishing based on the object that is focused upon (the object). Speaking of the mind that can focus, the mind that can focus has the distinction of being contaminated (with outflows) and uncontaminated (without outflows). The contaminated first Dhyana focuses on the dharmas of the nine realms (desire realm, first Dhyana up to the realm of neither perception nor non-perception), and there are eight possibilities. The uncontaminated first Dhyana focuses on the dharmas of the nine realms, and there are also eight possibilities. Mutual focusing between the contaminated and uncontaminated also has eight possibilities. Therefore, there are a total of twenty-four kinds. The eight contaminated possibilities, in sequential order, there are four, and in transcendent focus, there are also four. The four in sequential order are: first, sequential order, which is using the first Dhyana to focus on the dharmas of the desire realm, upwards until the realm of neither perception nor non-perception. Second, reverse order, starting by focusing on the realm of neither perception nor non-perception, downwards until the desire realm. Third, reverse-sequential order, first focusing on the desire realm, then focusing on the first Dhyana, then retreating to focus on the desire realm, sequentially focusing upwards until the second Dhyana, then retreating to focus on the first Dhyana, sequentially focusing upwards until the third Dhyana, thus retreating and then focusing upwards, even to the realm of neither perception nor non-perception. Fourth, sequential-reverse order, first focusing on the realm of neither perception nor non-perception, until the realm of nothingness (Ākiṃcanyāyatana), then retreating to focus on the realm of neither perception nor non-perception, sequentially focusing downwards until the realm of consciousness (Vijñānānantyāyatana), then retreating to focus on the realm of nothingness, sequentially focusing downwards until the sphere of emptiness, thus retreating and then focusing downwards, even to the desire realm. The four in transcendence are: first, sequential transcendence, first focusing on the desire realm, transcending to focus on the second Dhyana, thus transcending upwards even to the realm of neither perception nor non-perception. Second...
是逆超。作法同前。向下為異。三逆順超。先緣欲界。超緣二禪。卻緣初禪。超緣三禪。如是卻緣而覆上超乃至非想。四順逆超。作法同前。向下為異。有漏如是。無漏八者。類上可知。有漏無漏間為八者。次第有四。超越亦四。次第四者。一順次第。先以初禪有漏之心緣欲界法。次以無漏緣初禪法。復以有漏緣二禪法。如是翻迭乃至非想。二逆次第。作法同前。向下為異。三逆順次第。先以有漏緣欲界法。次以無漏緣初禪法。卻以無漏緣欲界法。次以有漏緣初禪法。復以無漏緣二禪法。卻以無漏緣初禪法。次以有漏緣二禪法復以無漏緣四禪法。如是卻緣而覆上緣乃至非想。四順逆次第。作法同前。向下為異。超中四者。一是順超。先以有漏緣欲界法。次以無漏緣二禪法。復以有漏緣四禪法。如是翻迭超至非想。二是逆超。作法同前。向下為異。三逆順超。先以有漏緣欲界法。次以無漏超緣二禪。卻以無漏緣于初禪。次以有漏緣三禪。卻以有漏緣第二禪。復以無漏超緣四禪。如是卻緣而覆上超乃至非想。四順逆超。作法同前。向下為異。上來直就能緣之心有漏無漏相對分別為二十四。次就所緣有漏無漏為二十四。依如毗曇。欲界非想一向有漏。余通有漏及與無漏。用初禪心緣彼有漏。有其八句。緣彼無漏亦有八句。有
【現代漢語翻譯】 現代漢語譯本 是逆超。做法和前面一樣。向下為異。三逆順超。先緣欲界（Kāmadhātu， desire realm）。超緣二禪（second Dhyāna）。卻緣初禪（first Dhyāna）。超緣三禪（third Dhyāna）。如此卻緣而又向上超，乃至非想非非想處（Neither perception nor non-perception）。 四順逆超。做法和前面一樣。向下為異。有漏（contaminated）的（心）是這樣。無漏（uncontaminated）的八種情況，可以參照上面的理解。有漏和無漏之間有八種情況。次第有四種，超越也有四種。 次第四種：一順次第。先以初禪有漏之心緣欲界法。其次以無漏（心）緣初禪法。再以有漏（心）緣二禪法。如此翻轉交替，乃至非想非非想處。 二逆次第。做法和前面一樣。向下為異。 三逆順次第。先以有漏（心）緣欲界法。其次以無漏（心）緣初禪法。卻以無漏（心）緣欲界法。再以有漏（心）緣初禪法。又以無漏（心）緣二禪法。卻以無漏（心）緣初禪法。再以有漏（心）緣二禪法，又以無漏（心）緣四禪法。如此卻緣而又向上緣，乃至非想非非想處。 四順逆次第。做法和前面一樣。向下為異。 超中四種：一是順超。先以有漏（心）緣欲界法。其次以無漏（心）緣二禪法。再以有漏（心）緣四禪法。如此翻轉交替超至非想非非想處。 二是逆超。做法和前面一樣。向下為異。 三逆順超。先以有漏（心）緣欲界法。其次以無漏（心）超緣二禪。卻以無漏（心）緣于初禪。再以有漏（心）緣三禪。卻以有漏（心）緣第二禪。又以無漏（心）超緣四禪。如此卻緣而又向上超，乃至非想非非想處。 四順逆超。做法和前面一樣。向下為異。 上面直接就所能緣的心，有漏和無漏相對，分別有二十四種。其次就所緣的有漏和無漏，有二十四種。依照《阿毗達磨》（Abhidharma）的說法，欲界和非想非非想處一向是有漏的。其餘的通於有漏和無漏。用初禪心緣彼有漏，有八句。緣彼無漏也有八句。有
【English Translation】 English version It is reverse transcendence. The method is the same as before, differing in the downward direction. Three reverse-sequential transcendences: first, contemplate the Desire Realm (Kāmadhātu). Transcend to the Second Dhyāna. Then contemplate the First Dhyāna. Transcend to the Third Dhyāna. Thus, contemplate back and forth, transcending upwards even to the Realm of Neither Perception nor Non-Perception (Neither perception nor non-perception). Four sequential-reverse transcendences: the method is the same as before, differing in the downward direction. The contaminated (mind) is like this. The eight uncontaminated cases can be understood by referring to the above. Between the contaminated and uncontaminated, there are eight cases. There are four sequential cases and four transcendence cases. The four sequential cases: One, sequential order. First, use the contaminated mind of the First Dhyāna to contemplate the phenomena of the Desire Realm. Second, use the uncontaminated (mind) to contemplate the phenomena of the First Dhyāna. Then, use the contaminated (mind) to contemplate the phenomena of the Second Dhyāna. Thus, alternate back and forth, even to the Realm of Neither Perception nor Non-Perception. Two, reverse order. The method is the same as before, differing in the downward direction. Three, reverse-sequential order. First, use the contaminated (mind) to contemplate the phenomena of the Desire Realm. Second, use the uncontaminated (mind) to contemplate the phenomena of the First Dhyāna. Then, use the uncontaminated (mind) to contemplate the phenomena of the Desire Realm. Next, use the contaminated (mind) to contemplate the phenomena of the First Dhyāna. Again, use the uncontaminated (mind) to contemplate the phenomena of the Second Dhyāna. Then, use the uncontaminated (mind) to contemplate the phenomena of the First Dhyāna. Next, use the contaminated (mind) to contemplate the phenomena of the Second Dhyāna, and again use the uncontaminated (mind) to contemplate the phenomena of the Fourth Dhyāna. Thus, contemplate back and forth, ascending even to the Realm of Neither Perception nor Non-Perception. Four, sequential-reverse order. The method is the same as before, differing in the downward direction. The four transcendence cases: One is sequential transcendence. First, use the contaminated (mind) to contemplate the phenomena of the Desire Realm. Second, use the uncontaminated (mind) to transcend to the Second Dhyāna. Then, use the contaminated (mind) to transcend to the Fourth Dhyāna. Thus, alternate back and forth, transcending to the Realm of Neither Perception nor Non-Perception. Two is reverse transcendence. The method is the same as before, differing in the downward direction. Three, reverse-sequential transcendence. First, use the contaminated (mind) to contemplate the phenomena of the Desire Realm. Second, use the uncontaminated (mind) to transcend to the Second Dhyāna. Then, use the uncontaminated (mind) to contemplate the First Dhyāna. Next, use the contaminated (mind) to contemplate the Third Dhyāna. Then, use the contaminated (mind) to contemplate the Second Dhyāna. Again, use the uncontaminated (mind) to transcend to the Fourth Dhyāna. Thus, contemplate back and forth, transcending upwards even to the Realm of Neither Perception nor Non-Perception. Four, sequential-reverse transcendence. The method is the same as before, differing in the downward direction. Above, directly regarding the mind that can contemplate, the contaminated and uncontaminated are relatively distinguished into twenty-four types. Next, regarding the contaminated and uncontaminated that are contemplated, there are twenty-four types. According to the Abhidharma, the Desire Realm and the Realm of Neither Perception nor Non-Perception are always contaminated. The rest are common to both contaminated and uncontaminated. Using the mind of the First Dhyāna to contemplate the contaminated, there are eight phrases. Contemplating the uncontaminated, there are also eight phrases. There are
漏無漏間緣亦八。其中作法與前相似。唯就所緣境界之中。明其有漏無漏為異。初禪既然。余禪類爾(此二門竟)。
次第三門明入所為。依如毗曇。所為有三。一為入滅定先調其心。二遊戲正受自試心力。三欲般涅槃。以此薰身。令人尊重遺身舍利。是三種中。若入滅定及般涅槃。但于有漏諸禪定中。順逆次第及與超越。若遊戲正受則具為之。若依成實。入滅盡定唯順次第。不順超越。余同毗曇(此三門竟)。
次辨入人。依如毗曇。佛及利根阿羅漢人。堪能如是二十四種遊戲諸禪。鈍者不能。那含人得滅盡定者。于有漏禪能六種入。所謂順入。逆入。逆順逆入。順超。逆超。逆順超。餘者不能堪。大乘法中文雖不說。諸佛菩薩一切皆能。
第七門中四緣分別。于中有二。一明四緣。二就四緣分別八禪。言四緣者。一是因緣。二次第緣。三是緣緣。四增上緣。如雜心中。離合六因以為四緣。言六因者。一所作因。諸法起時萬法不障。二自分因。一切諸法同類相起。三相應因。心法起時同時心法相扶有用。四共有因。諸法起時同時之法相扶體立。五者遍因。苦下五見疑及無明。集下二見邪見見取疑及無明。此之十一遍迷有漏增長諸結。名為遍因。六者報因。善惡等業得苦樂報。六中后五說為因緣。
【現代漢語翻譯】 現代漢語譯本： 有漏和無漏之間的緣也有八種。其中的作法與前面相似，只是就所緣的境界之中，說明其有漏無漏的差別。初禪既然如此，其餘禪也類似（這兩個門到此結束）。
其次第三個門說明入定的目的。依照《毗曇》的說法，目的有三種：一是為入滅盡定先調伏其心；二是遊戲正受，自我測試心力；三是想要般涅槃，用禪定來熏習身體，使人尊重遺身舍利。在這三種目的中，如果爲了入滅盡定和般涅槃，只在有漏的各種禪定中，按照順逆次第以及超越的方式進入。如果爲了遊戲正受，則全部方式都可採用。如果依照《成實論》，入滅盡定只能按照順序次第，不能按照超越的方式，其餘與《毗曇》相同（這三個門到此結束）。
其次辨別入定的人。依照《毗曇》的說法，佛和利根的阿羅漢（梵文：Arhat，意為斷絕煩惱，不再輪迴的聖者）能夠做到這二十四種遊戲諸禪。鈍根的人不能。不還果（梵文：Anāgāmin，佛教修行的一個階段）的人得到滅盡定，在有漏禪中能做到六種進入方式，即順入、逆入、逆順逆入、順超、逆超、逆順超，其餘的不能做到。大乘佛法中，經文雖然沒有明確說明，但諸佛菩薩一切都能做到。
第七個門中，分別四種緣。其中有兩點：一是說明四緣，二是就四緣分別八禪。所說的四緣是：一是因緣，二是次第緣，三是緣緣，四是增上緣。如《雜心論》中所說，將六因離合為四緣。所說的六因是：一是所作因，諸法生起時，萬法不障礙；二是自分因，一切諸法同類相生起；三是相應因，心法生起時，同時的心法相互扶助起作用；四是共有因，諸法生起時，同時的法相互扶持而成立；五是遍因，苦諦下的五種見（身見、邊見、邪見、見取見、戒禁取見）、疑以及無明，集諦下的兩種見（邪見、見取見）、疑以及無明，這十一種普遍迷惑有漏，增長各種煩惱結縛，稱為遍因；六是報因，善惡等業得到苦樂的果報。六因中，后五種被稱為因緣。
【English Translation】 English version: The conditions between the contaminated (with outflows) and uncontaminated (without outflows) are also eightfold. The method of practice within them is similar to the previous, only clarifying the difference between contaminated and uncontaminated based on the object of focus (所緣境界). Since it is so for the first Dhyana (初禪), the remaining Dhyanas are similar (these two sections are completed).
Next, the third section clarifies the purpose of entering (Samadhi). According to the Abhidharma (毗曇), there are three purposes: first, to subdue the mind in preparation for entering Nirodha-samāpatti (滅盡定, cessation attainment); second, to playfully engage in correct reception (正受), testing one's mental strength; third, desiring Parinirvana (般涅槃, complete Nirvana), to perfume the body with this (Samadhi), causing people to respect the relics of the body (遺身舍利). Among these three purposes, if it is for entering Nirodha-samāpatti and Parinirvana, one only enters in the contaminated (有漏) Dhyanas, following the forward and reverse order, as well as transcendence. If it is for playfully engaging in correct reception, then all methods can be used. According to the Tattvasiddhi Shastra (成實論), entering Nirodha-samāpatti only follows the sequential order, not transcendence; the rest is the same as the Abhidharma (these three sections are completed).
Next, distinguish the people who enter (Samadhi). According to the Abhidharma, Buddhas and sharp-witted Arhats (阿羅漢, one who is worthy) are capable of these twenty-four kinds of playful engagements in the various Dhyanas. Those with dull faculties are not. An Anāgāmin (那含人, non-returner) who has attained Nirodha-samāpatti is capable of six kinds of entry in the contaminated Dhyanas, namely, forward entry, reverse entry, reverse-forward-reverse entry, forward transcendence, reverse transcendence, and reverse-forward transcendence; the rest they are not capable of. Although the sutras of Mahayana Buddhism do not explicitly state it, all Buddhas and Bodhisattvas are capable of all of them.
In the seventh section, the four conditions are distinguished. Within this, there are two points: first, clarifying the four conditions; second, distinguishing the eight Dhyanas based on the four conditions. The four conditions are: first, Hetu-pratyaya (因緣, cause condition); second, Samanantara-pratyaya (次第緣, immediately preceding condition); third, Alambana-pratyaya (緣緣, object condition); and fourth, Adhipati-pratyaya (增上緣, dominant condition). As stated in the Miscellaneous Compendium on the Mind (雜心論), the six causes are separated and combined into four conditions. The six causes are: first, Karana-hetu (所作因, efficient cause), when dharmas arise, all dharmas do not obstruct; second, Sabhāga-hetu (自分因, homogeneous cause), all dharmas of the same kind arise together; third, Samprayuktaka-hetu (相應因, associated cause), when mental dharmas arise, simultaneous mental dharmas mutually support and are useful; fourth, Sarvatraga-hetu (共有因, universal cause), when dharmas arise, simultaneous dharmas mutually support and establish the entity; fifth, Vyāpaka-hetu (遍因, pervasive cause), the five views (身見,薩迦耶見, belief in self; 邊見, 極端見解, extreme views; 邪見, 否定因果的見解, wrong views; 見取見, 執著于錯誤的見解, holding onto wrong views; 戒禁取見, 執著于不正確的戒律和禁忌, attachment to wrong precepts and prohibitions), doubt (疑), and ignorance (無明) under the suffering truth (苦諦), the two views (邪見, 否定因果的見解, wrong views; 見取見, 執著于錯誤的見解, holding onto wrong views), doubt (疑), and ignorance (無明) under the origin truth (集諦), these eleven universally delude the contaminated (有漏), increasing various bonds and fetters, and are called pervasive cause; sixth, Vipāka-hetu (報因, resultant cause), good and evil karma receive the results of suffering and happiness. Among the six causes, the latter five are said to be Hetu-pratyaya (因緣, cause condition).
初一所作說為三緣。心法相生名次第緣。六塵生心名為緣緣。六根生心。及與一切諸法起時。萬法不障名增上緣。四緣如是(此一門竟)。
次就四緣分別諸禪。先論凈定。凈望凈定。三句分別。一具緣多少。此具四緣。自分相生。是其因緣。比次相起。是次第緣。凈定為境還生凈定。是其緣緣。前為意根生后定心。是增上緣。二就地分別。因緣一種唯在當地。若望他地則無因義。凈定有漏系地別故無自分因。異地相望。非是相應共有法故。無相應因及共有因。餘三寬通。望于自地及望他地。皆得有之。次第望他。大小不同。小乘法中。近生一地。遠生二地。次第正受近生一地。如從初禪生於二禪。從第二禪生於初禪。如是一切。超越正受遠生二地。如從初禪生第三禪。如是一切。聲聞超禪不過一。故不生多地。大乘法中。近生一地。遠生一切。次第正受近生一地。超越正受遠生一切。如從初禪生非想定。從非想定生初禪等。以佛菩薩禪自在故。緣緣望他諸論不同。若依毗曇。色界地中一切凈定。上下相望皆為緣緣。以色界定能廣緣故。無色界中。上地望下得為緣緣。非下望上。無色不緣下有漏故。故雜心云。無色不緣下有漏種。若依成實。無色亦能緣下有漏。雖復緣之。心不通暢。如燒筋草。是則彼宗色無色
【現代漢語翻譯】 現代漢語譯本： 最初所說的作為有三種緣。心法相互產生叫做次第緣（Cittaja-hetu）。六塵（Sadayatana）產生心識叫做緣緣（Alambana-paccaya）。六根（Sadindriya）產生心識，以及一切諸法生起時，萬法不互相障礙叫做增上緣（Adhipati-paccaya）。四緣就是這樣（這一門結束）。
接下來就四緣來分別各種禪定。先討論凈定（Visuddhi-samadhi）。凈定相對於凈定，有三種情況需要分別。一是具備緣的多少。這裡具備四緣。自身相似的產生，是其因緣（Hetu-paccaya）。依次相續產生，是次第緣。凈定作為境界，反過來產生凈定，是其緣緣。前一個意根（Manindriya）產生后一個定心，是增上緣。二是就地（Bhumi）來分別。因緣只有一種情況，只在同一地。如果相對於其他地，就沒有因的意義。凈定有漏（Sāsrava）的，因為地不同，所以沒有自身相似的因。不同地相互比較，不是相應的共有法，所以沒有相應因（Sampayutta-paccaya）以及共有因（Sahabhu-paccaya）。其餘三種緣比較寬泛，相對於自身的地，以及相對於其他地，都可以有。次第緣相對於其他地，大小不同。在小乘法（Hinayana）中，近的產生一個地，遠的產生兩個地。次第正受（Anuloma-samapatti）近的產生一個地，比如從初禪（Prathama-dhyana）生於二禪（Dvitiya-dhyana），從第二禪生於初禪。一切都是這樣。超越正受（Viloma-samapatti）遠的產生兩個地，比如從初禪生第三禪（Tritiya-dhyana），一切都是這樣。聲聞（Sravaka）超越禪定不超過一個，所以不產生多個地。在大乘法（Mahayana）中，近的產生一個地，遠的產生一切。次第正受近的產生一個地，超越正受遠的產生一切。比如從初禪生非想定（Naivasamjnanasamjnayatana），從非想定生初禪等。因為佛菩薩（Buddha-Bodhisattva）禪定自在的緣故。緣緣相對於其他，各種論述不同。如果依照毗曇（Abhidhamma），地中一切凈定，上下相互比較都作為緣緣。因為定能夠廣泛緣取的緣故。無中，上地相對於下地可以作為緣緣，不是下地相對於上地。因為無色（Arupa）不緣取下方的有漏。所以雜心（Samuccaya）說，無色不緣取下方的有漏種子。如果依照成實（Satyasiddhi），無色也能緣取下方的有漏。即使緣取，心識也不通暢，如同燒筋草。那麼彼宗認為色無色（Rupa-arupa） 需要補充專有名詞含義
【English Translation】 English version: Initially, the actions described are of three conditions. The mutual arising of mental dharmas is called 'successive condition' (Cittaja-hetu). The arising of mind from the six sense objects is called 'object condition' (Alambana-paccaya). The arising of mind from the six sense organs, and when all dharmas arise, the non-obstruction of all dharmas is called 'dominant condition' (Adhipati-paccaya). Such are the four conditions (this section concludes).
Next, the various meditations are distinguished based on the four conditions. First, let's discuss pure concentration (Visuddhi-samadhi). Regarding pure concentration in relation to pure concentration, there are three aspects to distinguish. First, the quantity of conditions possessed. Here, all four conditions are present. The arising of one's own likeness is its 'causal condition' (Hetu-paccaya). The successive arising is the 'successive condition'. Pure concentration, as an object, in turn gives rise to pure concentration, which is the 'object condition'. The preceding mind-organ (Manindriya) gives rise to the subsequent concentrated mind, which is the 'dominant condition'. Second, the distinction based on 'ground' (Bhumi). The causal condition is only of one kind, only within the same ground. If compared to other grounds, there is no meaning of cause. Pure concentration, being defiled (Sāsrava), lacks its own similar cause due to the difference in ground. Comparing different grounds, it is not a corresponding shared dharma, so there is no 'associated cause' (Sampayutta-paccaya) or 'common cause' (Sahabhu-paccaya). The remaining three are broadly applicable, whether in relation to one's own ground or in relation to other grounds, they can all exist. The successive condition differs in magnitude when compared to other grounds. In the Hinayana, the near one produces one ground, and the far one produces two grounds. 'Successive attainment' (Anuloma-samapatti) produces one ground nearby, such as from the first dhyana (Prathama-dhyana) arising in the second dhyana (Dvitiya-dhyana), or from the second dhyana arising in the first dhyana. All are like this. 'Transcending attainment' (Viloma-samapatti) produces two grounds far away, such as from the first dhyana arising in the third dhyana (Tritiya-dhyana), all are like this. A Sravaka does not transcend more than one dhyana, so it does not produce multiple grounds. In the Mahayana, the near one produces one ground, and the far one produces all. Successive attainment produces one ground nearby, and transcending attainment produces all far away, such as from the first dhyana arising in the 'sphere of neither perception nor non-perception' (Naivasamjnanasamjnayatana), or from the sphere of neither perception nor non-perception arising in the first dhyana, and so on. This is because the Buddhas and Bodhisattvas have freedom in meditation. The object condition differs in various treatises when compared to others. If based on the Abhidhamma, all pure concentrations in the ** ground, when compared up and down, serve as object conditions. This is because ** concentration can broadly take objects. In the non-, the upper ground can serve as the object condition for the lower ground, but not the lower ground for the upper ground, because the formless (Arupa) does not take the lower defiled as its object. Therefore, the Samuccaya says that the formless does not take the lower defiled seeds as its object. If based on the Satyasiddhi, the formless can also take the lower defiled as its object. Even if it takes it as its object, the mind is not unobstructed, like burning sinews and grass. Then, that school believes that form and formless (Rupa-arupa) Need to supplement the meaning of proper nouns
界一切凈定上下相望皆為緣緣。增上望他親疏不同。意根增上名之為親。萬法不障說以為疏。于中親者。異地相望與次第同。疏者。八禪迭互相望皆為增上。以不障故。三品數分別。因緣一種望等及勝是其因緣。望下則非。非自分故。餘三寬通不簡上下(此一門竟)。
凈望無漏亦三句說。一具緣多少。除其因緣有餘三種。凈生無漏非自分故無其因緣。餘三義寬故得有之。二就地分別。自地他地皆得為緣。與前門中后三緣同。三品數分別。凈與無漏異類相生。不可分其上中下別。但知通與一切所生為三緣異(此兩門竟)。
凈望味定亦三句說。一具緣多少。示除因緣有餘三種。從凈生染非自分故無其因緣。餘三寬故所以得有。二就地分別。望自地味得具三緣。望下亦然。謂退轉時生下味。故有次第緣及增上緣。他界緣使緣上而起。故有緣緣。望上地味無次第緣緣緣之義。但增上緣。何故望上無次第緣。上地味定愛著自地。心從上地有漏心生。故下凈定不得與上為次第緣。何故望上無其緣緣。一切煩惱緣于自地及上地生。不緣下故。何故望上有增上緣。雖無意根親生增上。萬法不障。增上緣寬故得有之。三品數分別。于為緣處不分上中下品差別(此凈定竟)。
次辨無漏。無漏還望無漏之定三句分別
【現代漢語翻譯】 現代漢語譯本 界一切凈定（指色界和無色界的一切清凈禪定）上下相互觀望，都可互為緣緣（指間接的因緣）。增上緣（指有力的幫助條件）觀望其他禪定，有親疏之分。意根（指意識的根本）的增上緣稱為親，萬法不構成障礙稱為疏。其中，親的增上緣，異地相望與次第緣相同。疏的增上緣，八禪（指色界四禪和無色界四空定）相互觀望都可互為增上緣，因為它們互不障礙。三品（指上、中、下三品）的數目分別，因緣只有一種，觀望同等或更高的禪定是其因緣，觀望較低的禪定則不是，因為不是自身所生。其餘三種緣則比較寬泛，不區分上下（這一門結束）。 清凈禪定觀望無漏禪定，也用三句來解釋。一是具備緣的多少。除去因緣，還有其餘三種緣。清凈禪定生無漏禪定，不是自身所生，所以沒有因緣。其餘三種緣意義寬泛，所以可以有。二是就禪定所處的層次來分別。自地（指同一層次的禪定）和他地（指不同層次的禪定）都可以互為緣。與前面一門中的后三種緣相同。三是三品的數目分別。清凈禪定與無漏禪定是不同型別的禪定相互產生，無法區分其上中下品的差別。但知道它們普遍與一切所生之法互為三種緣（這一門結束）。 清凈禪定觀望有味禪定（指帶有染污和執著的禪定），也用三句來解釋。一是具備緣的多少。表示除去因緣，還有其餘三種緣。從清凈禪定生染污禪定，不是自身所生，所以沒有因緣。其餘三種緣比較寬泛，所以可以有。二是就禪定所處的層次來分別。觀望自地的有味禪定，可以具備三種緣。觀望下地的有味禪定也是這樣，指退轉時產生下地的有味禪定，所以有次第緣和增上緣。他界的緣使（指其他世界的因緣）緣于上地而生起，所以有緣緣。觀望上地的有味禪定，沒有次第緣和緣緣的意義，只有增上緣。為什麼觀望上地的有味禪定沒有次第緣？因為上地的有味禪定愛著自身所處的層次，心從上地的有漏心產生，所以下地的清凈禪定不能與上地的有味禪定互為次第緣。為什麼觀望上地的有味禪定沒有緣緣？因為一切煩惱緣于自身所處的層次以及上地而生，不緣于下地。為什麼觀望上地的有味禪定有增上緣？雖然沒有意根親生的增上緣，但萬法不構成障礙，增上緣的意義寬泛，所以可以有。三是三品的數目分別。在可以互為緣的地方，不區分上中下品的差別（此清凈禪定部分結束）。 接下來辨析無漏禪定。無漏禪定反過來觀望無漏禪定，用三句來分別。
【English Translation】 English version All pure concentrations (Jing Ding) (referring to all pure dhyanas of the Form Realm and Formless Realm) in the realms, viewed from above and below, are all conditions for each other (Yuan Yuan) (referring to indirect causes). When the Adhipati-pratyaya (Zengshang Yuan) (referring to powerful helping conditions) views other dhyanas, there are distinctions of closeness and distance. The Adhipati-pratyaya of the mind-root (Yi Gen) (referring to the root of consciousness) is called close, and the non-obstruction of all dharmas is called distant. Among them, the close Adhipati-pratyaya, the mutual viewing of different realms is the same as the Samanantara-pratyaya (Cidiyuan). The distant Adhipati-pratyaya, the mutual viewing of the eight dhyanas (Ba Chan) (referring to the four dhyanas of the Form Realm and the four formless concentrations) are all Adhipati-pratyaya to each other because they do not obstruct each other. The numerical distinctions of the three grades (San Pin) (referring to the upper, middle, and lower grades), the Hetu-pratyaya (Yinyuan) is only one kind, viewing equal or higher dhyanas is its Hetu-pratyaya, viewing lower dhyanas is not, because it is not born from itself. The remaining three conditions are broad and do not distinguish between upper and lower (this section ends). Pure dhyana viewing Anāsrava-dhyana (Wulou Chanding) (dhyana without outflows) is also explained in three sentences. First, the number of conditions possessed. Except for the Hetu-pratyaya, there are three remaining conditions. Pure dhyana giving rise to Anāsrava-dhyana is not born from itself, so there is no Hetu-pratyaya. The remaining three conditions are broad in meaning, so they can exist. Second, it is distinguished by the level of dhyana. The same level (Zi Di) (referring to dhyana of the same level) and other levels (Ta Di) (referring to dhyana of different levels) can all be conditions for each other. It is the same as the latter three conditions in the previous section. Third, the numerical distinctions of the three grades. Pure dhyana and Anāsrava-dhyana are different types of dhyana arising from each other, and it is impossible to distinguish the differences between their upper, middle, and lower grades. But know that they universally serve as three conditions for all that is born (this section ends). Pure dhyana viewing Sāsrava-dhyana (Wei Ding) (dhyana with outflows, referring to dhyana with defilements and attachments) is also explained in three sentences. First, the number of conditions possessed. It indicates that except for the Hetu-pratyaya, there are three remaining conditions. From pure dhyana arising defiled dhyana, it is not born from itself, so there is no Hetu-pratyaya. The remaining three conditions are broad, so they can exist. Second, it is distinguished by the level of dhyana. Viewing Sāsrava-dhyana of the same level can possess three conditions. Viewing Sāsrava-dhyana of a lower level is also the same, referring to the arising of Sāsrava-dhyana of a lower level during regression, so there are Samanantara-pratyaya and Adhipati-pratyaya. The condition of other realms (Ta Jie Yuan) (referring to conditions from other worlds) arises from the upper level, so there is Arammana-pratyaya (Yuan Yuan). Viewing Sāsrava-dhyana of an upper level, there is no meaning of Samanantara-pratyaya and Arammana-pratyaya, only Adhipati-pratyaya. Why is there no Samanantara-pratyaya when viewing Sāsrava-dhyana of an upper level? Because Sāsrava-dhyana of an upper level is attached to its own level, and the mind arises from the outflow mind of the upper level, so pure dhyana of a lower level cannot be Samanantara-pratyaya to Sāsrava-dhyana of an upper level. Why is there no Arammana-pratyaya when viewing Sāsrava-dhyana of an upper level? Because all afflictions arise from one's own level and the upper level, not from the lower level. Why is there Adhipati-pratyaya when viewing Sāsrava-dhyana of an upper level? Although there is no Adhipati-pratyaya directly born from the mind-root, all dharmas do not obstruct, and the meaning of Adhipati-pratyaya is broad, so it can exist. Third, the numerical distinctions of the three grades. In places where they can be conditions for each other, there is no distinction between upper, middle, and lower grades (this section on pure dhyana ends). Next, analyze Anāsrava-dhyana. Anāsrava-dhyana, in turn, viewing Anāsrava-dhyana, is distinguished in three sentences.
。一具緣多少。具足四緣。自分相生是其因緣。比次相生是次第緣。道諦為境是其緣緣。前為意根生后無漏是增上緣。二就地分別。無漏非是系地法故。望于自地望上望下皆具四緣。于中因緣望於他地通而不局。云何不局。於八禪中有無漏處迭互相望皆為因緣。于中亦有非因緣者。復當辨之。次第增上望於他地。與凈禪中望他地凈。其義相似。緣緣望他諸論不同。若依毗曇。一切無漏望色界中無漏定心。悉為緣緣。彼廣緣故。望無色界無漏之心。有是有非。是非如何。無色無漏唯緣自地及上地中對治無漏以為境界。彼所緣者是其緣緣。彼不緣者則非緣緣。何故不緣下地對治。無色心微不能緣下有漏法故。亦不緣下有漏對治。成實大乘一切無漏皆普緣故。迭互相望悉為緣緣。三品數分別。因緣一種望等及勝是其因緣。望下則非。望下非是自分因故。若爾。何故得與下地無漏之心為因緣乎。釋言。無漏不約禪地以分上下。乃約治斷以分勝劣。或有下地無漏之心能治上過。即名為上。故得望彼說為因緣。余之三緣其義寬通不簡上下(此一門竟)。
無漏望凈亦三句說。一具緣多少。除其因緣有餘三種。異類相生非自分故。除其因緣。餘三義寬故得有之。二就地分別。自地他地皆得為緣。三品數分別。于為緣處不分上中
下品差別(此兩門竟)。
無漏望味亦三句說。一具緣多少。唯有緣緣及增上緣。無餘二種。無漏緣使緣無漏起故有緣緣。于味不障故有增上。非自分故無其因緣。非親生故無次第緣。二就地分別。望自地味及他地味說向二緣。緣他上地下地無漏。皆得生結。故有緣緣。增上緣寬故得有之。三品數分別。于為緣處不分上中下品差別(此無漏竟)。
次明味定。味望味定亦三句說。一具緣多少。此具四緣。準上凈等。同類可知。二就地分別。望于自地具足四緣。上望下地除其因緣有餘三種。煩惱系地。異地相望非自分故除其因緣。退轉之時上味生下。故有次第及增上緣。然此上味于下地中一切味定。悉有次第增上緣義。不簡近遠。謂上地之中。染污心起。下一切地染心生。故上緣之使緣上而起。故有緣緣。下望上地一切皆無。有下味時。上地之味但可成就。不現生故。三品數分別。一切煩惱上中下品迭互相望皆為四緣。問曰。何故凈無漏中。望等及勝說其因緣。不望下品。此味定中。通望下品說因緣乎。釋言。善法本無今有。方便習生。習生之法從微至著。故下勝因。非勝下因。從勝生下。是退次第。非生次第。是以非因。一切煩惱久習性成互相熏發。故上望下亦得為因。又從上退起下結時。九品煩惱一切
【現代漢語翻譯】 現代漢語譯本 下品差別（以上兩門結束）。
無漏（Anāsrava，指沒有煩惱的智慧）對味（Āsvāda，指對禪定的體驗）的期望也用三句話來說明。一、具備的緣（Hetu，條件）有多少。只有緣緣（Adhipati-pratyaya，增上緣）和增上緣（Adhipati-pratyaya，主導條件），沒有其餘兩種。無漏的緣使無漏生起，所以有緣緣。對於味不構成障礙，所以有增上緣。不是自身的部分，所以沒有因緣（Hetu-pratyaya，直接原因）。不是親生的，所以沒有次第緣（Samanantara-pratyaya，連續條件）。二、就地（Bhūmi，境界）分別。對於自地（Sva-bhūmi，自身境界）的味和他地（Para-bhūmi，其他境界）的味，說明向二緣。緣他上地（Uttara-bhūmi，更高境界）和下地（Avara-bhūmi，更低境界）的無漏，都能產生結（Bandhana，束縛），所以有緣緣。增上緣範圍寬泛，所以可以有。三、品數分別。在作為緣的地方，不區分上品、中品、下品的差別（以上無漏結束）。
其次說明味定（Āsvāda-samāpatti，對禪定體驗的確定）。味對味定也用三句話來說明。一、具備的緣有多少。這裡具備四緣。參照上面的凈（Śuddha，純凈）等，同類可以知道。二、就地分別。對於自地，具備全部四緣。上地對下地，除去因緣，有其餘三種。煩惱系地（Kleśa-baddha-bhūmi，被煩惱束縛的境界），異地相互期望，因為不是自身的部分，所以除去因緣。退轉的時候，上味的生起會影響下味，所以有次第緣和增上緣。然而，這個上味對於下地中的一切味定，都有次第增上緣的意義，不區分遠近。意思是，在上地之中，染污心（Kliṣṭa-citta，被染污的心）生起，下地的一切染心也生起，所以上地是下地的緣。使緣（Hetu-pratyaya，直接原因）緣上地而生起，所以有緣緣。下地對上地，一切都沒有。有下味的時候，上地的味只能成就（Siddhi，成就），不現生，所以沒有。三、品數分別。一切煩惱的上品、中品、下品，相互期望都是四緣。問：為什麼在凈無漏中，對同等和殊勝的才說因緣，不對下品說？這個味定中，卻普遍對下品說因緣呢？解釋說：善法本來沒有現在有，通過方便（Upāya，方法）學習產生。學習產生的法，從微小到顯著，所以下品是殊勝的因，不是殊勝的是下品的因。從殊勝生下品，是退轉的次第，不是生起的次第，因此不是因。一切煩惱長久習慣形成，互相薰染引發，所以上品對下品也可以作為因。又從上退轉生起下結的時候，九品煩惱一切。
【English Translation】 English version Inferior Category Differences (These two topics are concluded).
The expectation of Anāsrava (non-outflow, referring to wisdom without afflictions) towards Āsvāda (taste, referring to the experience of meditation) is also explained in three sentences. First, how many conditions (Hetu, causes) are present. Only Adhipati-pratyaya (dominant condition) and Adhipati-pratyaya (augmenting condition) are present; the other two are not. The condition of Anāsrava causes Anāsrava to arise, so there is Adhipati-pratyaya. It does not obstruct Āsvāda, so there is Adhipati-pratyaya. It is not a part of itself, so there is no Hetu-pratyaya (direct cause). It is not directly born, so there is no Samanantara-pratyaya (contiguous condition). Second, differentiate based on Bhūmi (ground, realm). Regarding the Āsvāda of one's own Bhūmi (Sva-bhūmi, own realm) and the Āsvāda of other Bhūmi (Para-bhūmi, other realms), explain the two conditions of 'towards'. The Anāsrava that conditions higher Bhūmi (Uttara-bhūmi, higher realm) and lower Bhūmi (Avara-bhūmi, lower realm) can all generate Bandhana (bondage), so there is Adhipati-pratyaya. The scope of Adhipati-pratyaya is broad, so it can exist. Third, differentiate based on the number of categories. In the place that serves as a condition, there is no distinction between superior, middle, and inferior categories (Anāsrava is concluded).
Next, explain Āsvāda-samāpatti (the certainty of the taste of meditation). Āsvāda towards Āsvāda-samāpatti is also explained in three sentences. First, how many conditions are present. Here, all four conditions are present. Refer to the above Śuddha (purity) etc.; similar categories can be understood. Second, differentiate based on Bhūmi. Regarding one's own Bhūmi, all four conditions are fully present. Higher Bhūmi towards lower Bhūmi excludes Hetu-pratyaya, leaving the other three. Kleśa-baddha-bhūmi (realm bound by afflictions), different realms expecting each other exclude Hetu-pratyaya because they are not parts of themselves. During regression, the arising of higher Āsvāda affects lower Āsvāda, so there are Samanantara-pratyaya and Adhipati-pratyaya. However, this higher Āsvāda has the meaning of Samanantara-pratyaya and Adhipati-pratyaya for all Āsvāda-samāpatti in the lower Bhūmi, without distinguishing near or far. This means that in the higher Bhūmi, when a Kliṣṭa-citta (defiled mind) arises, all defiled minds in the lower Bhūmi also arise, so the higher Bhūmi is a condition for the lower Bhūmi. Hetu-pratyaya conditions the higher Bhūmi to arise, so there is Adhipati-pratyaya. Lower Bhūmi towards higher Bhūmi has nothing. When there is lower Āsvāda, the Āsvāda of the higher Bhūmi can only be Siddhi (accomplished), not manifest, so it is absent. Third, differentiate based on the number of categories. All superior, middle, and inferior categories of afflictions expecting each other are all four conditions. Question: Why, in pure Anāsrava, is Hetu-pratyaya only mentioned for equal and superior categories, but not for inferior categories? In this Āsvāda-samāpatti, why is Hetu-pratyaya universally mentioned for inferior categories? Explanation: Good Dharma originally does not exist and now exists, produced through Upāya (skillful means) and learning. The Dharma produced through learning progresses from subtle to obvious, so the inferior category is a cause for the superior, but the superior is not a cause for the inferior. Arising from the superior to the inferior is the order of regression, not the order of arising, therefore it is not a cause. All afflictions are formed through long-term habit, mutually influencing and triggering each other, so the superior category can also serve as a cause for the inferior category. Also, when regressing from the superior and generating lower Bandhana, all nine categories of afflictions...
頓得。隨可先起即以為因。故上望下得有因義(此一門竟)。
味望凈定亦三句說。一具緣多少。除其因緣有餘三種。二就地分別。于自地中具足三緣。望下亦爾。上味心後起下凈定。防自地退。故望下凈有其次第增上緣義。依下凈定學觀上味為苦集觀。故上地味為下緣緣。望上凈定得有緣緣增上緣義。是義云何。他人上凈緣我下味生厭惡心。故有緣緣。我味不障他人上凈。故有增上。三品數分別。于為緣處不分上中下品差別(此兩門竟)。
味望無漏亦三句說。一具緣多少。唯有緣緣。增上緣義非自分。故無其因緣。非親起故無次第緣。二就地分別。望同地者。有其緣緣及增上緣。望下亦爾。上地味定為苦集境故有緣緣。上不障下故有增上。望上無漏與下無漏亦具前二。我味與他上地無漏為苦集境。故有緣緣。我味不障他上無漏。故有增上。三品數分別。于為緣處不分上中下品差別。緣別如是。
第八門中。大小不同略有十三。一體性不同。小乘禪定事識為體。大亦始習事識為體。次除事識妄識為體。終除妄識真識為體。二常無常異。小乘所得一向無常。大乘法中始修無常。終成是常。真為體故。三漏無漏別。小乘初禪至無所有通漏無漏。非想一地唯是有漏。成實設有但有順舊遊觀無漏。大乘八
【現代漢語翻譯】 現代漢語譯本：頓得（Dun De）。隨即可先起，即以此為因。所以向上希望向下獲得，具有因的意義（這一門結束）。
對於『味望凈定』，也用三句話來說明。第一，關於具備的緣的數量。除了因緣之外，還有其餘三種緣。第二，就不同禪定境界的層次來分別。在自身所處的禪定境界中，具足三種緣。向下希望也是如此。上面的『味』心之後，生起下面的『凈定』，是爲了防止自身從本禪定境界退失。所以，希望下面的『凈』具有次第增上緣的意義。依靠下面的『凈定』來學習觀察上面的『味』，作為苦集觀的對象。所以，上面的『味』對於下面的『凈』來說，是緣緣。希望上面的『凈定』，具有緣緣和增上緣的意義。這是什麼意義呢？他人上面的『凈』，作為我下面的『味』生起厭惡心的條件，所以具有緣緣。我的『味』不障礙他人上面的『凈』，所以具有增上緣。第三，從品數來分別。在作為緣的地方，不區分上中下品的差別（這兩門結束）。
對於『味望無漏』，也用三句話來說明。第一，關於具備的緣的數量。只有緣緣。增上緣的意義不是自身所具有的，所以沒有因緣。不是直接生起的，所以沒有次第緣。第二，就不同禪定境界的層次來分別。希望同一禪定境界的，具有緣緣和增上緣。向下希望也是如此。上面的『味』定作為苦集觀的對象，所以具有緣緣。上面的『味』不障礙下面的，所以具有增上緣。希望上面的『無漏』與下面的『無漏』，也具備前面的兩種緣。我的『味』與他人上面的『無漏』作為苦集觀的對象，所以具有緣緣。我的『味』不障礙他人上面的『無漏』，所以具有增上緣。第三，從品數來分別。在作為緣的地方，不區分上中下品的差別。緣的差別就是這樣。
第八門中，大小乘的不同之處略有十三點。第一，體性不同。小乘的禪定以事識為體。大乘開始修習時也以事識為體。其次，去除事識，以妄識為體。最終去除妄識，以真識為體。第二，常與無常的差異。小乘所證得的一向是無常的。大乘佛法中，開始修習時是無常的，最終成就時是常的，因為以真識為體。第三，有漏與無漏的區別。小乘的初禪到無所有處，通於有漏和無漏。非想非非想處只有有漏。成實宗設有，但只有順於舊的遊觀的無漏。大乘的八識...
【English Translation】 English version: Dun De (a term). Immediately following, it can arise first, and this is taken as the cause. Therefore, hoping upwards and obtaining downwards has the meaning of cause (this section ends).
Regarding 'Taste hoping Pure Concentration', it is also explained in three sentences. First, regarding the number of conditions possessed. Apart from the causal condition, there are the remaining three conditions. Second, distinguishing based on the levels of different meditative states. Within one's own meditative state, all three conditions are fully present. Hoping downwards is also the same. The 'Taste' mind above gives rise to the 'Pure Concentration' below, in order to prevent oneself from regressing from the current meditative state. Therefore, hoping for the 'Pure' below has the meaning of sequential dominant condition. Relying on the 'Pure Concentration' below to learn and observe the 'Taste' above as an object of suffering and accumulation observation (苦集觀, suffering and its accumulation). Therefore, the 'Taste' above is a condition for the 'Pure' below. Hoping for the 'Pure Concentration' above has the meaning of condition-condition and dominant condition. What is the meaning of this? The 'Pure' above of others serves as a condition for my 'Taste' below to generate aversion, so it has the condition-condition. My 'Taste' does not obstruct the 'Pure' above of others, so it has the dominant condition. Third, distinguishing based on the number of categories. In the place where it serves as a condition, there is no distinction between superior, middle, and inferior categories (these two sections end).
Regarding 'Taste hoping the Unconditioned', it is also explained in three sentences. First, regarding the number of conditions possessed. There is only the condition-condition. The meaning of the dominant condition is not possessed by oneself, so there is no causal condition. It is not directly arising, so there is no sequential condition. Second, distinguishing based on the levels of different meditative states. Hoping for the same meditative state has the condition-condition and the dominant condition. Hoping downwards is also the same. The 'Taste' concentration above serves as an object of suffering and accumulation observation, so it has the condition-condition. The 'Taste' above does not obstruct the below, so it has the dominant condition. Hoping for the 'Unconditioned' above and the 'Unconditioned' below also possesses the preceding two conditions. My 'Taste' and the 'Unconditioned' above of others serve as an object of suffering and accumulation observation, so it has the condition-condition. My 'Taste' does not obstruct the 'Unconditioned' above of others, so it has the dominant condition. Third, distinguishing based on the number of categories. In the place where it serves as a condition, there is no distinction between superior, middle, and inferior categories. The difference in conditions is like this.
In the eighth section, the differences between the Great and Small Vehicles are roughly thirteen points. First, the difference in essence. The meditation of the Small Vehicle takes the consciousness of affairs (事識, consciousness of affairs) as its essence. The Great Vehicle also takes the consciousness of affairs as its essence when beginning practice. Second, removing the consciousness of affairs, it takes the deluded consciousness (妄識, deluded consciousness) as its essence. Finally, removing the deluded consciousness, it takes the true consciousness (真識, true consciousness) as its essence. Second, the difference between permanence and impermanence. What is attained in the Small Vehicle is always impermanent. In the Great Vehicle, it is impermanent when beginning practice, and permanent when finally accomplished, because it takes the true consciousness as its essence. Third, the difference between conditioned and unconditioned. The first dhyana (初禪, first dhyana) to the realm of nothingness (無所有處, realm of nothingness) in the Small Vehicle is both conditioned and unconditioned. The realm of neither perception nor non-perception (非想非非想處, realm of neither perception nor non-perception) only has the conditioned. The Satyasiddhi School (成實宗, Satyasiddhi School) posits that there is only the unconditioned that accords with the old wandering observation. The eight consciousnesses of the Great Vehicle...
禪皆通有漏及與無漏。故龍樹言。云何菩薩非想處定。與實相俱是名菩薩非想處定。四滅障不同。小乘禪定但能滅除四住粗亂。大乘禪定能滅一切。五深淺不同。小乘定淺。可為緣動。故龍樹說。大樹緊那羅王鼓琉璃琴。迦葉起舞。阿難歌吟。以定淺故。如諸菩薩禪定深靜。乃至天雷不能發動。六緣心不同。小乘禪定有想有緣。大乘始習有想有緣。終成離緣。故地持云。如佛先為迦旃延說。比丘不依一切修禪。云何不依。若地地除。乃至一切一切想除。七緣境不同。凡夫禪定事相為境。二乘禪定苦無常等法相為境。諸佛菩薩實性為境。八出入不同。小乘所得有出有入。大乘法中始有出入。成則不爾。於一切時無不定故。九超越不同。小乘超禪不過一地。諸佛菩薩於一切地隨其多少皆悉能超。十受生不同。二乘得禪不能回來欲界受生。菩薩悉能于禪定中離繫縛故。十一起行不同。小乘修禪但為自樂。大乘俱利。十二生德不同。小乘禪定但能出生少分功德。菩薩禪定出生一切。故地持云。菩薩禪定出生功德。聲聞辟支不知其名。況復能起。十三得果不同。二乘禪定但得小果。菩薩所修得大菩提。不同如是。
上來第一通解八禪。自下第二別解八禪之中。先解四禪。后解四空。解四禪中。別有六門。一辨定所釋。二開
【現代漢語翻譯】 現代漢語譯本 禪定皆可通於有漏和無漏。所以龍樹（Nagarjuna，印度佛教哲學家）說：『菩薩的非想非非想處定（Neither perception nor non-perception），與實相（Reality）相應，這才是菩薩的非想非非想處定。』 四、滅障不同：小乘（Hinayana）禪定只能滅除四住地的粗重煩惱，大乘（Mahayana）禪定能滅除一切煩惱。 五、深淺不同：小乘禪定淺薄，容易被外緣所動。所以龍樹說：『大樹緊那羅王（King Kinnara，天神）敲擊琉璃琴，迦葉（Kasyapa，佛陀的弟子）起身跳舞，阿難（Ananda，佛陀的弟子）放聲歌唱。』這是因為他們的禪定淺薄。而諸位菩薩的禪定深沉寂靜，乃至天雷都不能使之動搖。 六、緣心不同：小乘禪定有想有緣，大乘禪定開始修習時也有想有緣，最終達到離緣的境界。所以《地持經》（Bodhisattvabhumi）說：『如佛陀先前為迦旃延（Katyayana，佛陀的弟子）所說，比丘不應依賴一切而修禪。』什麼是不依賴呢？就是若一地一地地去除，乃至一切一切的妄想都去除。 七、緣境不同：凡夫的禪定以事相為境界，二乘（聲聞和緣覺）的禪定以苦、無常等法相為境界，諸佛菩薩以實性為境界。 八、出入不同：小乘所得的禪定有出有入，大乘法中開始時也有出入，成就之後則不然，因為在一切時中都沒有不定。 九、超越不同：小乘超越禪定不能超過一地，諸佛菩薩在一切地中，隨其多少都能超越。 十、受生不同：二乘得到禪定后不能再回到欲界受生，菩薩卻能于禪定中脫離繫縛，所以可以。 十一、起行不同：小乘修禪只是爲了自己快樂，大乘則是爲了利益一切眾生。 十二、生德不同：小乘禪定只能出生少分的功德，菩薩禪定能出生一切功德。所以《地持經》說：『菩薩的禪定能出生功德，聲聞（Sravaka）和辟支佛（Pratyekabuddha）甚至不知道這些功德的名字，更何況是生起這些功德呢？』 十三、得果不同：二乘禪定只能得到小果，菩薩所修的禪定能得到大菩提（Great Enlightenment）。這些都是不同的地方。 上面是第一部分，總的解釋八禪。下面是第二部分，分別解釋八禪中的內容，先解釋四禪，后解釋四空定。在解釋四禪中，又分為六個方面：一是辨明禪定的所釋內容，二是開...
【English Translation】 English version Dhyana (meditation) can be associated with both conditioned (with outflows) and unconditioned (without outflows). Therefore, Nagarjuna (Indian Buddhist philosopher) said: 'How is it that a Bodhisattva's state of Neither Perception nor Non-Perception, being in accordance with Reality, is called a Bodhisattva's state of Neither Perception nor Non-Perception?' Four, different in eliminating obstacles: Hinayana (Smaller Vehicle) dhyana can only eliminate the gross disturbances of the four abodes of affliction, while Mahayana (Greater Vehicle) dhyana can eliminate all afflictions. Five, different in depth: Hinayana dhyana is shallow and easily disturbed by external conditions. Therefore, Nagarjuna said: 'The Kinnara King (a celestial musician) of the great tree plays the crystal lute, Kasyapa (one of Buddha's disciples) rises to dance, and Ananda (one of Buddha's disciples) sings aloud.' This is because their dhyana is shallow. But the dhyana of the Bodhisattvas is deep and tranquil, to the point that even thunder cannot move them. Six, different in the object of the mind: Hinayana dhyana has thoughts and objects, while Mahayana dhyana initially has thoughts and objects, but ultimately attains a state of being free from objects. Therefore, the Bodhisattvabhumi Sutra says: 'As the Buddha previously said to Katyayana (one of Buddha's disciples), a Bhiksu (monk) should not rely on everything to practice dhyana.' What does it mean not to rely? It means removing one ground after another, until all thoughts are removed. Seven, different in the object of contemplation: The dhyana of ordinary people takes phenomena as its object, the dhyana of the Two Vehicles (Sravakas and Pratyekabuddhas) takes the characteristics of suffering, impermanence, etc., as its object, and the Buddhas and Bodhisattvas take Reality as their object. Eight, different in entering and exiting: The dhyana attained by the Hinayana has entering and exiting, while in the Mahayana Dharma, there is initially entering and exiting, but not after attainment, because there is no non-concentration at all times. Nine, different in transcendence: Hinayana transcendence of dhyana cannot exceed one ground, while Buddhas and Bodhisattvas can transcend all grounds, according to their number. Ten, different in rebirth: Those who attain dhyana in the Two Vehicles cannot return to the desire realm to be reborn, but Bodhisattvas can, because they are free from bondage in dhyana. Eleven, different in initiating practice: Hinayana practice of dhyana is only for one's own happiness, while Mahayana is for the benefit of all beings. Twelve, different in the virtues produced: Hinayana dhyana can only produce a small portion of merit, while Bodhisattva dhyana can produce all merit. Therefore, the Bodhisattvabhumi Sutra says: 'The dhyana of Bodhisattvas can produce merit, the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) do not even know the names of these merits, let alone generate them.' Thirteen, different in the fruit attained: The dhyana of the Two Vehicles can only attain small fruits, while the dhyana practiced by Bodhisattvas can attain Great Enlightenment (Bodhi). These are the differences. The above is the first part, a general explanation of the Eight Dhyanas. The following is the second part, explaining the contents of the Eight Dhyanas separately, first explaining the Four Dhyanas, and then explaining the Four Formless Realms. In explaining the Four Dhyanas, there are six aspects: one is to clarify the content of the dhyana being explained, and two is to open...
合辨相。三支因同異先後體具多少廢立。四約對道品彰其通別。五修成之相。六隨文釋義。
先定所釋。禪有三種。一味二凈三是無漏。味是煩惱。非功德法。今廢不論。無漏禪果。今亦不釋。且解凈禪。凈有四分。一者退分。二者住分。三勝進分。四決定分。言退分者。釋有兩義。一下品凈定鄰下煩惱。喜為下地煩惱所敗。故名退分。此可退故名之為退。非是已退。二為自地煩惱所雜故名退分。謂從凈定入味煩惱。從味煩惱還入凈定。如欲界中微劣善心還為欲界惡法所雜。此亦如是。雖復為彼煩惱所雜。不名失定。同地法故。言住分者。釋有兩義。一堅守自地。不為下地煩惱所敗。故名為住。簡上初退。二堅守凈心。不為自地煩惱所雜。故名為住。簡上後退。勝進分者。厭自地過趣順上禪。決定分者。學觀諸法苦無常等。趣順聖道。而未得聖。
第二門中。開合辨相開合不定。總唯一禪。謂三學中唯一定學。六度之中唯一禪度。或分為二。一是遠離。二是寂滅。如地持說。初禪遠離欲惡不善名為遠離。二禪已上息覺觀等名為寂滅。或分為三。三有兩門。一約受分三。初禪二禪名喜俱禪。三禪樂俱。四禪舍俱。二就覺觀有無分三。初禪名為有覺有觀。中間名為無覺有觀。二禪已上無覺無觀。或分為四。所
【現代漢語翻譯】 現代漢語譯本 合辨相：三支因（hetu，原因）的同異、先後、體具多少、廢立。四約對道品（bodhipakṣa，菩提分法）彰顯其通別。五修成之相。六隨文釋義。
先確定所要解釋的內容。禪有三種：一、味禪（āsvāda-dhyāna，染味禪），二、凈禪（śuddha-dhyāna，清凈禪），三、無漏禪（anāsrava-dhyāna，無煩惱禪）。味禪是煩惱，不是功德之法，所以現在捨棄不談。無漏禪是果，現在也不解釋，暫且解釋凈禪。凈禪有四分：一、退分（hāni-bhāga，退分），二、住分（sthiti-bhāga，住分），三、勝進分（viśeṣa-bhāga，勝進分），四、決定分（nirveśa-bhāga，決定分）。
所謂退分，解釋有兩種含義：一是下品凈定鄰近下地煩惱，喜悅被下地煩惱所戰勝，所以名為退分。這是可能退失，所以稱為退。並非已經退失。二是為自地煩惱所雜染，所以名為退分。意思是說從凈定進入味煩惱，從味煩惱又回到凈定。如同欲界中微弱的善心還會被欲界的惡法所雜染一樣。這裡也是如此。雖然被那些煩惱所雜染，但不稱為失定，因為是同一地的法。
所謂住分，解釋有兩種含義：一是堅守自地，不被下地煩惱所戰勝，所以名為住分，用來區別上面的初退。二是堅守凈心，不被自地煩惱所雜染，所以名為住分，用來區別上面的後退。勝進分是厭惡自地的過失，趨向順從上禪。決定分是學習觀察諸法是苦、無常等等，趨向順從聖道，但還沒有證得聖果。
第二門中，開合辨相，開合不定。總的來說只有一禪，指的是三學（tri-śikṣā，戒定慧三學）中唯一的定學，六度（ṣaṭ-pāramitā，六波羅蜜）中唯一的禪度。或者分為二：一是遠離（viviktatā，遠離），二是寂滅（upaśama，寂滅）。如《地持經》（Bodhisattvabhūmi，菩薩地）所說，初禪遠離欲惡不善法，名為遠離。二禪以上止息覺觀等，名為寂滅。或者分為三，分為三有兩種方式：一是根據感受分三，初禪二禪名為喜俱禪，三禪樂俱禪，四禪舍俱禪。二是就覺觀的有無分三，初禪名為有覺有觀，中間禪名為無覺有觀，二禪以上無覺無觀。或者分為四。
【English Translation】 English version Combined Analysis of Characteristics: Examining the similarities and differences, sequence, completeness of elements, quantity, establishment, and abolishment of the three causal supports (hetu, cause). Fourfold consideration in relation to the aids to enlightenment (bodhipakṣa, wings to awakening), highlighting their commonalities and distinctions. Fifth, the characteristics of accomplishment. Sixth, explanation of the meaning according to the text.
First, define what is to be explained. There are three types of dhyana (meditation): first, taste-dhyana (āsvāda-dhyāna, savoring meditation); second, pure-dhyana (śuddha-dhyāna, pure meditation); and third, non-outflow dhyana (anāsrava-dhyāna, meditation without outflows). Taste-dhyana is associated with afflictions and is not a meritorious dharma, so it is discarded and not discussed. Non-outflow dhyana is a result, which will also not be explained now; for the moment, only pure-dhyana will be explained. Pure-dhyana has four aspects: first, the declining aspect (hāni-bhāga, declining portion); second, the abiding aspect (sthiti-bhāga, abiding portion); third, the advancing aspect (viśeṣa-bhāga, superior portion); and fourth, the decisive aspect (nirveśa-bhāga, definitive portion).
The declining aspect is explained in two ways: first, the inferior pure concentration is close to lower realm afflictions, and joy is defeated by lower realm afflictions, hence it is called the declining aspect. This is called declining because it can decline, not because it has already declined. Second, it is called the declining aspect because it is mixed with afflictions of its own realm, meaning that one enters taste-afflictions from pure concentration, and returns to pure concentration from taste-afflictions. Just as in the desire realm, a weak wholesome mind is still mixed with evil dharmas of the desire realm, so it is here as well. Although it is mixed with those afflictions, it is not called loss of concentration, because they are dharmas of the same realm.
The abiding aspect is explained in two ways: first, it firmly guards its own realm and is not defeated by lower realm afflictions, hence it is called the abiding aspect, distinguishing it from the initial decline mentioned above. Second, it firmly guards the pure mind and is not mixed with afflictions of its own realm, hence it is called the abiding aspect, distinguishing it from the later decline mentioned above. The advancing aspect is the aversion to the faults of one's own realm and the tendency to accord with higher dhyana. The decisive aspect is learning to observe that all dharmas are suffering, impermanent, etc., and tending to accord with the noble path, but without yet attaining the noble fruit.
In the second section, opening and closing are distinguished. Opening and closing are not fixed. Overall, there is only one dhyana, referring to the unique concentration learning among the three learnings (tri-śikṣā, the three trainings of morality, concentration, and wisdom), and the unique dhyana perfection among the six perfections (ṣaṭ-pāramitā, the six perfections). Or it can be divided into two: first, detachment (viviktatā, seclusion); second, quiescence (upaśama, pacification). As stated in the Bodhisattvabhūmi (Bodhisattvabhūmi, Stages of a Bodhisattva), the first dhyana is called detachment because it is detached from desires, evils, and unwholesome dharmas. The second dhyana and above are called quiescence because they cease perception, observation, etc. Or it can be divided into three, and there are two ways to divide it into three: first, according to feeling, the first and second dhyanas are called dhyanas accompanied by joy, the third dhyana is dhyana accompanied by pleasure, and the fourth dhyana is dhyana accompanied by equanimity. Second, it is divided into three based on the presence or absence of perception and observation: the first dhyana is called having perception and observation, the intermediate dhyana is called without perception but with observation, and the second dhyana and above are without perception and observation. Or it can be divided into four.
謂四禪六義不同。故分為四。一滅障不同。初禪遠離欲惡不善。二禪地中滅除覺觀。三禪滅喜。四禪滅樂。二滅受不同。如經中說。初禪滅憂。二禪滅苦。三禪滅喜。四禪滅樂。問曰。初禪憂苦並滅。今云何言初禪滅憂二禪滅苦。若依毗曇。初禪地中有眼耳身三識身在。此三識身苦根所依。故不說滅。若爾。意識憂根所依初禪有意。應不滅憂。釋言。憂根其過粗重。定在欲界。是故宣說初禪滅憂。云何粗重。憂從欲界貪慾心起。貪著欲界五欲境界。見彼散壞方生憂故。苦不如是。故不說滅。又后憂根退定方生。苦則不爾。出定便起。為是不類。成實所論。不由初禪有三識身欲故不滅苦。但彼初禪近欲界地不定之心。不定心中能生苦受。故不滅苦。若近欲界。亦應生憂。何故說滅。釋言。憂從貪喜心起。退定方生。若不著欲。終不生憂。苦不如是。故有苦受而滅憂根。三別地法異。初禪覺觀異於余禪。二禪內凈。三禪安慧。四禪地中不苦不樂。皆各別異。所以須分四。定心粗細。故分四禪。如經中說。初禪定心如密和麨。心性散動。以法攝持。故能住緣。二禪定心如山頂泉。水從中出。不從外來。三禪定心如池中華。內外盈溢。四禪定心如密室燈。怡然不動。五受果不同故分四禪。初禪能得梵眾梵輔大梵天果。二禪能得
【現代漢語翻譯】 現代漢語譯本 所謂四禪的六種意義不同，所以分為四個層次：第一，斷除的障礙不同。初禪斷除對慾望、邪惡和不善的念頭；二禪的境界中，斷除粗略的覺和細微的觀；三禪斷除喜悅；四禪斷除苦樂。 第二，斷除的感受不同。如經中所說，初禪斷除憂愁；二禪斷除痛苦；三禪斷除喜悅；四禪斷除快樂。有人問：初禪不是憂愁和痛苦都斷除了嗎？為什麼說初禪只斷除憂愁，二禪才斷除痛苦？如果按照《毗曇》的說法，初禪的境界中，還有眼識、耳識、身識這三種識存在，而這三種識是痛苦的根源，所以不能說斷除了痛苦。如果這樣，意識是憂愁的根源，初禪有意識存在，應該也不能斷除憂愁啊？ 解釋說：憂愁的根源，它的過患粗重，固定在欲界。所以宣說初禪斷除憂愁。為什麼說它粗重呢？因為憂愁是從欲界的貪慾心產生的，貪戀執著欲界的五欲境界，看到這些境界散壞才會產生憂愁。痛苦不是這樣，所以不說斷除。而且憂愁的根源是退失禪定后才會產生，痛苦則不是這樣，出定后就會產生。因為這些不同，所以說憂愁和痛苦的斷除不同。《成實論》的觀點是，不是因為初禪有三種識，或者因為貪慾的緣故不能斷除痛苦，而是因為初禪靠近欲界，心不穩定，不穩定的心中能產生苦受，所以不能斷除痛苦。如果靠近欲界，也應該產生憂愁，為什麼說斷除了憂愁呢？ 解釋說：憂愁是從貪戀喜悅的心產生的，退失禪定后才會產生。如果不執著于慾望，最終不會產生憂愁。痛苦不是這樣，所以即使有苦受，也能斷除憂愁的根源。 第三，各個禪定的境界不同。初禪的覺和觀不同於其他禪定；二禪是內心清凈；三禪是安穩的智慧；四禪的境界中沒有痛苦也沒有快樂，這些都各自不同，所以需要分為四個層次。 第四，禪定心的粗細程度不同，所以分為四禪。如經中所說，初禪的定心就像混合得很緊密的麵團，心性散亂動搖，需要用法來攝持，才能安住于所緣境；二禪的定心就像山頂的泉水，水從內部涌出，不是從外面來的；三禪的定心就像池塘中的蓮花，內外都充滿盈溢；四禪的定心就像密室中的燈，安然不動。 第五，所獲得的果報不同，所以分為四禪。初禪能獲得梵眾天、梵輔天、大梵天的果報；二禪能獲得...
【English Translation】 English version The so-called four Dhyanas (meditative states) differ in six aspects, hence they are divided into four levels: First, the obstacles eliminated are different. The first Dhyana eliminates thoughts of desire, evil, and unwholesomeness; in the realm of the second Dhyana, coarse 'vitarka' (initial application of thought) and subtle 'vicara' (sustained application of thought) are eliminated; the third Dhyana eliminates joy; the fourth Dhyana eliminates both suffering and pleasure. Second, the feelings eliminated are different. As stated in the scriptures, the first Dhyana eliminates sorrow; the second Dhyana eliminates pain; the third Dhyana eliminates joy; the fourth Dhyana eliminates pleasure. Someone asks: Doesn't the first Dhyana eliminate both sorrow and pain? Why is it said that the first Dhyana only eliminates sorrow, and the second Dhyana eliminates pain? According to the 'Abhidharma' (collection of Buddhist texts), in the realm of the first Dhyana, there are still the three consciousnesses of eye, ear, and body, and these three consciousnesses are the source of pain, so it cannot be said that pain is eliminated. If so, the consciousness is the source of sorrow, and since the first Dhyana has consciousness, shouldn't it also be unable to eliminate sorrow? The explanation is: The root of sorrow, its fault is coarse and heavy, fixed in the desire realm (Kamadhatu). Therefore, it is proclaimed that the first Dhyana eliminates sorrow. Why is it said to be coarse and heavy? Because sorrow arises from the mind of greed in the desire realm, clinging to the five desires of the desire realm, and sorrow arises when seeing these realms disintegrate. Pain is not like this, so it is not said to be eliminated. Moreover, the root of sorrow arises after losing concentration, while pain is not like this, it arises immediately after exiting concentration. Because of these differences, it is said that the elimination of sorrow and pain is different. The view of the 'Tattvasiddhi Shastra' (treatise on the accomplishment of truth) is that it is not because the first Dhyana has three consciousnesses, or because of greed, that pain cannot be eliminated, but because the first Dhyana is close to the desire realm, and the mind is unstable. An unstable mind can produce painful feelings, so pain cannot be eliminated. If it is close to the desire realm, sorrow should also arise, why is it said that sorrow is eliminated? The explanation is: Sorrow arises from the mind of greed for joy, and arises after losing concentration. If one is not attached to desires, sorrow will ultimately not arise. Pain is not like this, so even if there is painful feeling, the root of sorrow can be eliminated. Third, the states of each Dhyana are different. The 'vitarka' (initial application of thought) and 'vicara' (sustained application of thought) of the first Dhyana are different from other Dhyanas; the second Dhyana is inner purity; the third Dhyana is peaceful wisdom; in the realm of the fourth Dhyana, there is neither pain nor pleasure, these are all different, so it is necessary to divide them into four levels. Fourth, the coarseness and fineness of the meditative mind are different, so they are divided into four Dhyanas. As stated in the scriptures, the mind of the first Dhyana is like dough mixed very tightly, the mind is scattered and wavering, and needs to be held together by the Dharma (teachings), in order to abide in the object of focus; the mind of the second Dhyana is like a spring on the top of a mountain, water gushing out from within, not coming from outside; the mind of the third Dhyana is like a lotus flower in a pond, full and overflowing inside and out; the mind of the fourth Dhyana is like a lamp in a sealed room, serene and unmoving. Fifth, the fruits obtained are different, so they are divided into four Dhyanas. The first Dhyana can obtain the fruits of the Brahma-parisadya (Brahma's community), Brahma-purohita (Brahma's ministers), and Maha-brahma (Great Brahma) heavens; the second Dhyana can obtain...
少光無量光光音之果。三禪能得少凈無量凈遍凈之果。四禪能得福愛福生乃至阿迦尼吒天果。第六住處寬狹不同故分四禪。如毗婆沙說。彼有二論。一家說言。初禪住處如一四天下。二禪住處如一千界。三禪住處如二千界。四禪住處如三千界。復有一說。初禪住處如一千界。二禪住處如二千界。三禪住處如三千界。四禪住處無量無邊。以斯不同故分為四。若隨法別。亦得分五。所謂覺．觀．內凈．安慧．不苦不樂。地別不同亦得分六。謂未來中間根本四禪。心數不同亦得分九。初禪五支即為五數。覺是覺數。觀是觀數。喜是受數。樂是猗數。一心定數。第二禪中加一內凈。通前為六。此內凈支依阿毗曇。是其信數。信下覺觀動亂多過。信二禪法寂靜安穩大智論中亦說為信。喜樂一心與初禪同。第三禪中更加舍念安慧三數。通前為九。舍者。是其善大地中舍數。念與安慧是通地中念慧兩數。樂與前喜同是受數。一心與前一心支同。故不別論。第四禪中舍念清凈與三禪中舍念支同。不苦不樂與前喜同。一心支者同前一心。為是不說。行名不同離分為十。初禪五支即以為五。內凈為六。舍念安慧通前為九。三禪中樂心數分別與前喜同。行名分別與前樂同。不苦不樂通前說十。此不苦樂心數分別與前喜支同。是受數故不別論。
【現代漢語翻譯】 現代漢語譯本 少光天、無量光天、光音天的果報來自二禪（Dhyana）。三禪能獲得少凈天、無量凈天、遍凈天的果報。四禪能獲得福愛天、福生天乃至阿迦尼吒天（Akanishtha）的果報。第六住處因為寬廣程度不同，所以分為四禪。如《毗婆沙論》所說，對此有兩種說法。一種說法是：初禪的住處如一個四天下（Samsara）。二禪的住處如一個千世界。三禪的住處如二千世界。四禪的住處如三千世界。還有一種說法是：初禪的住處如一個千世界。二禪的住處如二千世界。三禪的住處如三千世界。四禪的住處無量無邊。因為這些不同，所以分為四禪。如果根據法的差別，也可以分為五種，即覺（Vitarka）、觀（Vichara）、內凈（Adhyatma-samprasada）、安慧（Upeksa）、不苦不樂（Adhukkha-asukha）。根據地的差別不同，也可以分為六種，即未來禪、中間禪、根本四禪。根據心數的不同，也可以分為九種。初禪的五支即為五數。覺是覺數，觀是觀數，喜是受數，樂是猗數，一心是定數。第二禪中增加一個內凈，總共是六個。這個內凈支，根據《阿毗曇論》，是其信數。因為在信之下，覺和觀的動亂過多，所以信是二禪法的寂靜安穩。《大智度論》中也說為信。喜、樂、一心與初禪相同。第三禪中更加舍（Upeksa）、念（Smrti）、安慧三個數，總共是九個。舍，是其善大地中的舍數。念與安慧是通地中的念慧兩數。樂與前面的喜相同，是受數。一心與前面的一心支相同，所以不另外討論。第四禪中，舍念清凈與三禪中的舍念支相同。不苦不樂與前面的喜相同。一心支與前面的一心相同，所以不說明。行名不同，可以分為十種。初禪的五支即為五種。內凈為六。舍、念、安慧總共為九。三禪中的樂，從心數分別，與前面的喜相同。從行名分別，與前面的樂相同。不苦不樂總共說為十種。這個不苦不樂，從心數分別，與前面的喜支相同，是受數，所以不另外討論。
【English Translation】 English version The fruits of Parittabha (Limited Radiance), Apramanabha (Immeasurable Radiance), and Abhasvara (Radiant Sound) come from the second Dhyana. The third Dhyana can obtain the fruits of Parittasubha (Limited Purity), Apramanasubha (Immeasurable Purity), and Subhakrtsna (All-pervading Purity). The fourth Dhyana can obtain the fruits of Subhakrtsna (Love of Merit), Subhaphalas (Generative of Merit), and even Akanishtha (Ultimate of Form). The sixth dwelling place is divided into four Dhyanas because of the difference in breadth. As the Vibhasa says, there are two theories about this. One theory says that the dwelling place of the first Dhyana is like one four-continent world (Samsara). The dwelling place of the second Dhyana is like one thousand worlds. The dwelling place of the third Dhyana is like two thousand worlds. The dwelling place of the fourth Dhyana is like three thousand worlds. Another theory says that the dwelling place of the first Dhyana is like one thousand worlds. The dwelling place of the second Dhyana is like two thousand worlds. The dwelling place of the third Dhyana is like three thousand worlds. The dwelling place of the fourth Dhyana is immeasurable and boundless. Because of these differences, it is divided into four. If according to the difference of Dharmas, it can also be divided into five, namely Vitarka (Initial Application), Vichara (Sustained Application), Adhyatma-samprasada (Inner Serenity), Upeksa (Equanimity), and Adhukkha-asukha (Neither-painful-nor-pleasant). According to the difference of grounds, it can also be divided into six, namely future Dhyana, intermediate Dhyana, and the four fundamental Dhyanas. According to the difference of mental factors, it can also be divided into nine. The five branches of the first Dhyana are five in number. Vitarka is the number of Vitarka, Vichara is the number of Vichara, joy (Piti) is the number of feeling, happiness (Sukha) is the number of ease, and one-pointedness (Ekagrata) is the number of concentration. In the second Dhyana, one more inner serenity is added, making a total of six. This inner serenity branch, according to the Abhidhamma, is the number of faith. Because below faith, the disturbances of Vitarka and Vichara are too many, faith is the tranquility and stability of the second Dhyana Dharma. The Mahaprajnaparamita Sastra also says it is faith. Joy, happiness, and one-pointedness are the same as the first Dhyana. In the third Dhyana, three more numbers are added: Upeksa (Equanimity), Smrti (Mindfulness), and An慧 (Wisdom), making a total of nine. Upeksa is the number of Upeksa in the wholesome great earth. Smrti and An慧 are the two numbers of Smrti and Wisdom in the common ground. Happiness is the same as the previous joy, and is the number of feeling. One-pointedness is the same as the previous one-pointedness branch, so it is not discussed separately. In the fourth Dhyana, the purity of Upeksa and Smrti is the same as the Upeksa and Smrti branches in the third Dhyana. Neither-painful-nor-pleasant is the same as the previous joy. The one-pointedness branch is the same as the previous one-pointedness, so it is not explained. Different names of practices can be divided into ten. The five branches of the first Dhyana are five. Inner serenity is six. Upeksa, Smrti, and An慧 total nine. The happiness in the third Dhyana, from the perspective of mental factors, is the same as the previous joy. From the perspective of practice names, it is the same as the previous happiness. Neither-painful-nor-pleasant is said to be ten in total. This neither-painful-nor-pleasant, from the perspective of mental factors, is the same as the previous joy branch, and is the number of feeling, so it is not discussed separately.
行名分別異前喜樂。是以別說。第四禪中舍念一心名不異上。故不別說。行義不同離分十一。如毗婆沙說。就前十中。分樂作二。故有十一。何故分者。初二禪樂是其猗樂。三禪中樂是其受樂。所以分之。若依地論。滅障等別則有十六。初禪有四。一者滅障。謂滅欲惡。二者對治。所謂覺觀。三者利益。所謂喜樂。四者彼二依止三昧。所謂一心。初禪既然。餘三類爾。故有十六。支別不同分為十八。就前行名十種之中。覺．觀內凈安慧不苦不樂。當分守一。即以為五。喜及舍念各分為二。通前十一。喜分二者。所謂初禪二禪喜。舍念分者。所謂三禪四禪舍念。樂分為三。通前十四。初二三禪並皆有樂。故分三種。一心分四。故有十八。四禪地中各有一心。故分四種。以實具論。心法不同有二十三。謂十通大地。想欲觸慧念思解脫憶定及受。十善大地。所謂無貪無瞋慚愧信猗不放逸不害精進舍。加覺觀心王為二十三。地別具論。有八十六。初禪地中有二十三。后三禪中各二十一。除其覺觀。開合如是。
第三門中義別有四。一支因同異。二支因先後。三定體具。四明支因多少廢立。言同異者。依如毗曇。初禪五支體性各異。乃至四禪支別亦然。若依成實。始終通論。皆即於心心外無數。隨其行相非無同異。如初禪
【現代漢語翻譯】 現代漢語譯本 行名分別異於前，喜樂也是如此。因此需要分別說明。第四禪中，舍念和一心是不異於上面的禪定的，所以不分別說明。行義的不同之處在於離分十一，正如《毗婆沙論》所說。在前十種中，將樂分為兩種，所以有十一種。為什麼要分呢？初禪和二禪的樂是其猗樂（依靠的快樂），三禪中的樂是其受樂（感受到的快樂），所以要區分它們。如果依據《地論》，因為滅障等的不同，則有十六種。初禪有四種：一是滅障（去除障礙），指滅除欲惡；二是對治（對抗），指覺觀（覺察和觀察）；三是利益（益處），指喜樂；四是彼二依止三昧（前兩者的依靠），指一心。初禪如此，其餘三禪也類似，所以有十六種。支別不同，分為十八種。在前述行名十種之中，覺（覺察）、觀（觀察）、內凈（內心的清凈）、安慧（安穩的智慧）、不苦不樂（既不痛苦也不快樂），各自守護其一，就作為五種。喜（喜悅）及舍念（捨棄和正念）各分為二。連同前面的十一種，喜分為二，指初禪和二禪的喜；舍念分為二，指三禪和四禪的舍念。樂（快樂）分為三種，連同前面的十四種，初禪、二禪、三禪都各有樂，所以分為三種。一心（專注）分為四種，所以有十八種。四禪地中各有一心，所以分為四種。以實際具備的來說，心法不同，有二十三種，指十通大地（普遍存在於所有心識中的十種心理作用）：想（想像）、欲（慾望）、觸（接觸）、慧（智慧）、念（正念）、思（思考）、解脫（解脫）、憶（記憶）、定（禪定）及受（感受），十善大地（普遍存在於所有善心中的十種心理作用）：無貪（不貪婪）、無瞋（不嗔恨）、慚（慚愧）、愧（羞恥）、信（信心）、猗（輕安）、不放逸（不放縱）、不害（不傷害）、精進（努力）、舍（捨棄），加上覺（覺察）、觀（觀察）、心王（心識的主體），共為二十三種。各地分別具備來說，有八十六種。初禪地中有二十三種，后三禪中各有二十一種，除去覺觀。開合就是這樣。 第三門中，義理上的區別有四種：一支因的同異；二支因的先後；三定體的具備；四說明支因的多少廢立。說到同異，依據《毗曇論》，初禪的五支體性各自不同，乃至四禪的支別也是如此。如果依據《成實論》，始終通盤來看，都即是於心，心外無數，隨著其行相，並非沒有同異。比如初禪。
【English Translation】 English version The names of the practices differ from the previous ones, as do joy and pleasure. Therefore, they are explained separately. In the fourth Dhyana (meditative state), equanimity and mindfulness, and one-pointedness of mind are not different from the above, so they are not explained separately. The differences in the meaning of the practices lie in the eleven divisions, as stated in the Vibhasa (commentary). Among the previous ten, pleasure is divided into two, hence there are eleven. Why is it divided? The pleasure in the first and second Dhyanas is their 'supported pleasure' (猗樂), while the pleasure in the third Dhyana is their 'experienced pleasure' (受樂), so they are distinguished. If based on the Shidi Jing Lun (Treatise on the Stages of the Earth), due to the differences in eliminating obstacles, etc., there are sixteen. The first Dhyana has four: first, eliminating obstacles, which means eliminating desires and evils; second, counteracting, which means vitarka (initial application of thought) and vicara (sustained application of thought); third, benefits, which means joy and pleasure; fourth, the samadhi (concentration) on which the former two rely, which means one-pointedness of mind. As it is in the first Dhyana, so it is in the other three, hence there are sixteen. The differences in the branches are divided into eighteen. Among the previous ten types of practice names, vitarka (initial application of thought), vicara (sustained application of thought), inner purity, tranquil wisdom, neither suffering nor pleasure, each guarding its own, are taken as five. Joy and equanimity-mindfulness are each divided into two. Including the previous eleven, joy is divided into two, referring to the joy of the first and second Dhyanas; equanimity-mindfulness is divided into two, referring to the equanimity-mindfulness of the third and fourth Dhyanas. Pleasure is divided into three, including the previous fourteen, the first, second, and third Dhyanas each have pleasure, so they are divided into three. One-pointedness of mind is divided into four, hence there are eighteen. Each of the four Dhyana grounds has one-pointedness of mind, so they are divided into four. In terms of actual possession, the mental dharmas (phenomena) are different, there are twenty-three, referring to the ten universal mental factors: samjna (perception), chanda (desire), sparsa (contact), prajna (wisdom), smrti (mindfulness), manaskara (attention), vimoksha (liberation), anusmrti (recollection), samadhi (concentration), and vedana (feeling); the ten wholesome universal mental factors: non-greed, non-hatred, shame, remorse, faith, pliancy, non-negligence, non-harming, diligence, equanimity, plus vitarka (initial application of thought), vicara (sustained application of thought), and the mind-king (consciousness), totaling twenty-three. In terms of each ground possessing them separately, there are eighty-six. The first Dhyana ground has twenty-three, the latter three Dhyanas each have twenty-one, removing vitarka (initial application of thought) and vicara (sustained application of thought). Opening and closing is like this. In the third section, there are four differences in meaning: first, the similarities and differences in the causes of the branches; second, the sequence of the causes of the branches; third, the completeness of the substance of the samadhi (concentration); fourth, clarifying the increase, decrease, and establishment of the causes of the branches. Speaking of similarities and differences, according to the Abhidharma (collection of Buddhist texts), the five branches of the first Dhyana have different natures, and so on, the branches of the four Dhyanas are also different. If based on the Satyasiddhi Shastra (Treatise on the Establishment of Truth), considering it comprehensively from beginning to end, they are all within the mind, countless outside the mind, and according to their characteristics, there are similarities and differences. For example, the first Dhyana.
中。覺觀體同前後為異。彼說。粗心初思名覺。細心后思說之為觀。而體是一。初二禪中喜樂體同。故彼論言。彼喜初來在身名樂。后時名喜。彼說。初禪二禪中樂亦是受樂。故與喜一。二禪內凈與一心同。故彼論言。內凈支者。即二禪體。三禪安慧與念體同。故彼論言。三禪安慧與念同。故後分禪中不立安慧。無漏三禪望有漏禪說為後分。又三禪中舍與樂同。故彼論言。我不說舍外別更有樂。即舍說樂。第四禪中四支各別。大乘法中心識有三。一是事識。二是妄識。三是真識。彼事識中心與數異。于中說禪。支因各別。妄識之中義別六重。如馬鳴說。根本四重心數無別。于中說禪。支因體同。末後兩重心與數異。于中說禪。支因各別。真識之中心數無別。于中說禪。支因體一(此一門竟)。
言先後者。依如毗曇。初禪五支體性同時。用有先後。乃至四禪類亦同然。若依成實。初禪五支定在先後。不得一時。彼說心數不同時故。不同時故。前四滅已方得一心。問曰。若言前四滅已方得一心。是則初禪非五支成。又經中說。初禪地中有五支俱。云何先後。又一心時若無覺觀。與二禪何別。彼成實論二禪品中釋通此義。向言初禪非五成者。我不說五支儘是初禪。但近初禪有覺觀等。故說五支成其初禪。經言初禪五
【現代漢語翻譯】 現代漢語譯本： 關於覺和觀的本體是否相同，以及它們在時間上的先後順序問題。一種觀點認為，粗略的初步思考稱為『覺』（Vitarka，尋），細緻的後續思考稱為『觀』（Vicara，伺），但它們的本體是相同的。在初禪和二禪中，喜（Priti，喜）和樂（Sukha，樂）的本體是相同的。因此，論中說：『最初在身體上產生的喜悅稱為樂，之後產生的稱為喜。』他們的意思是，在初禪和二禪中，樂也是受樂，因此與喜是同一的。在二禪中，內凈（Adhyatma-samprasada，內凈）與一心（Ekagrata，一心）相同。因此，論中說：『內凈支，就是二禪的本體。』在三禪中，安慧（Apramada，不放逸）與念（Smrti，念）的本體相同。因此，論中說：『三禪的安慧與念相同。』所以在後來的禪定中不再設立安慧。無漏的三禪相對於有漏的禪定來說，被稱為後分。另外，在三禪中，舍（Upeksa，舍）與樂相同。因此，論中說：『我不說舍之外還有別的樂，舍就是樂。』在第四禪中，四個禪支各自不同。 在大乘佛法中，心識有三種：一是事識（objective consciousness），二是妄識（deluded consciousness），三是真識（true consciousness）。在事識中，心（citta，心）與數（caitta，心所）是不同的，在這裡討論禪定時，禪支和因是各自不同的。在妄識中，意義上有六重不同，如馬鳴菩薩所說，根本的四重心中，心數沒有區別，在這裡討論禪定時，禪支、因和本體是相同的。末後的兩重心中，心數是不同的，在這裡討論禪定時，禪支和因是各自不同的。在真識中，心數沒有區別，在這裡討論禪定時，禪支、因和本體是一體的（這一部分結束）。 關於時間上的先後問題，根據《毗曇》（Abhidharma，阿毗達磨），初禪的五個禪支在體性上是同時存在的，只是在作用上有先後。乃至四禪的情況也是如此。如果根據《成實論》（Satyasiddhi Shastra，成實論），初禪的五個禪支必定有先後順序，不能同時存在。他們認為，心和心所不同時存在。因為不同時存在，所以前四個禪支滅去之後才能得到一心。有人問：『如果說前四個禪支滅去之後才能得到一心，那麼初禪就不是由五個禪支組成的了。而且經中說，初禪地中有五個禪支同時存在，怎麼能說是先後呢？又，一心的時候如果沒有覺和觀，那和二禪有什麼區別呢？』《成實論》在二禪品中解釋了這個問題。之前說初禪不是由五個禪支組成的，我的意思是，我沒有說五個禪支完全就是初禪，只是覺和觀等接近初禪，所以說五個禪支組成了初禪。經中說初禪五
【English Translation】 English version: Regarding whether the substance of Vitarka (覺, initial application of thought) and Vicara (觀, sustained application of thought) are the same, and the order of their occurrence. One view holds that the coarse, initial thought is called 'Vitarka,' and the subtle, subsequent thought is called 'Vicara,' but their substance is the same. In the first and second Dhyanas (禪那, meditative states), the substance of Priti (喜, joy) and Sukha (樂, happiness) is the same. Therefore, the treatise says: 'The joy that first arises in the body is called happiness, and that which arises later is called joy.' They mean that in the first and second Dhyanas, happiness is also the happiness of feeling, so it is the same as joy. In the second Dhyana, Adhyatma-samprasada (內凈, inner purity) is the same as Ekagrata (一心, one-pointedness of mind). Therefore, the treatise says: 'The factor of inner purity is the substance of the second Dhyana.' In the third Dhyana, Apramada (安慧, non-negligence) is the same as Smrti (念, mindfulness). Therefore, the treatise says: 'The non-negligence of the third Dhyana is the same as mindfulness.' So in the later Dhyanas, non-negligence is no longer established. The non-defiled third Dhyana is called the later part in relation to the defiled Dhyanas. Also, in the third Dhyana, Upeksa (舍, equanimity) is the same as happiness. Therefore, the treatise says: 'I do not say that there is happiness other than equanimity; equanimity is happiness.' In the fourth Dhyana, the four factors are each different. In Mahayana Buddhism, there are three types of consciousness: first, objective consciousness (事識), second, deluded consciousness (妄識), and third, true consciousness (真識). In objective consciousness, the mind (citta, 心) and mental factors (caitta, 心所) are different, and when discussing Dhyana here, the factors and causes of Dhyana are each different. In deluded consciousness, there are six levels of difference in meaning, as Asvaghosa (馬鳴) said. In the first four levels, the mind and mental factors are not different, and when discussing Dhyana here, the factors, causes, and substance of Dhyana are the same. In the last two levels, the mind and mental factors are different, and when discussing Dhyana here, the factors and causes of Dhyana are each different. In true consciousness, the mind and mental factors are not different, and when discussing Dhyana here, the factors, causes, and substance of Dhyana are one (this section ends). Regarding the order of occurrence, according to the Abhidharma (毗曇), the five factors of the first Dhyana exist simultaneously in substance, but their functions occur in sequence. The same is true for the fourth Dhyana. According to the Satyasiddhi Shastra (成實論), the five factors of the first Dhyana must occur in sequence and cannot exist simultaneously. They believe that the mind and mental factors do not exist at the same time. Because they do not exist at the same time, the one-pointedness of mind can only be attained after the first four factors have ceased. Someone asks: 'If you say that the one-pointedness of mind can only be attained after the first four factors have ceased, then the first Dhyana is not composed of five factors. Moreover, the sutras say that there are five factors in the first Dhyana simultaneously, how can they be sequential? Also, if there are no Vitarka and Vicara when the mind is one-pointed, what is the difference between that and the second Dhyana?' The Satyasiddhi Shastra explains this issue in the chapter on the second Dhyana. Earlier, it was said that the first Dhyana is not composed of five factors. I did not say that the five factors are completely the first Dhyana, but that Vitarka and Vicara are close to the first Dhyana, so it is said that the five factors compose the first Dhyana. The sutras say that the first Dhyana has five
支俱者。雖小相違。亦名為俱。如言弟子與師俱。雖小前後。亦名俱矣。言與二禪有何別者。初禪近亂。定未深靜。出入皆有覺觀之心。二禪不爾。出入皆無。是故不同。問曰。初禪近覺觀故說為支者。亦近五欲。何故不說五欲為支。論言。五欲背故不名為近。又復五欲不住為因故不說近。問曰。若言至一心時已無喜樂。喜樂云何得至二禪。釋言。彼宗心法不併。故一心邊無其喜樂。非斷無故。至二禪支。初禪既然。余禪類爾。彼論偏執用相先後。故違一時。大乘所說與毗曇同。故龍樹言。譬如晝日眾星不現。非無眾星。心法如是。隨時受名。非無諸數(此二門竟)。
言體具者。如毗曇說。就彼初禪五支之中。一心支者。是禪是支。言是禪者。是禪體也。言是支者。是支別也。餘四是支而非是禪。是其支別非禪體也。問曰。此五望何說支。釋言。總望初禪之位故說為支。一切經論悉同此說。唯瓔珞經說。有第六默然之心。以為禪體。五支為因。何故不同。當應彼經凡聖通說故為此論。前五是其世俗禪心說之為因。第六是其聖默然心說為定體。成實云何。論無定判。人釋左右。有人釋言。與瓔珞同。亦用第六默然為體。以一心等名為支。因故是因非體。若依瓔珞。凡聖通論。理亦無傷。若當直就世俗禪中。言用
【現代漢語翻譯】 現代漢語譯本： 關於『支俱』，即使稍微有些不一致，也稱為『俱』（一起）。例如，說弟子與老師『俱』，即使有先後，也稱為『俱』。關於初禪與二禪的區別，初禪接近散亂，禪定尚未達到深度的平靜，出入定都有覺和觀的作用。二禪則不然，出入定都沒有覺和觀。因此，兩者不同。有人問：初禪接近覺和觀，所以說覺和觀是初禪的『支』，但也接近五欲，為什麼不說五欲是『支』？論中說：因為背離五欲，所以不稱為接近。而且，五欲不是禪定的原因，所以不說接近。有人問：如果說達到一心時已經沒有喜和樂，喜和樂怎麼能成為二禪的『支』？解釋說：他們的宗派認為心法不能同時存在，所以在一心時沒有喜和樂。但不是完全斷滅，所以能成為二禪的『支』。初禪如此，其餘禪定也類似。他們的論點偏執于現象的先後，所以與同時存在相違背。大乘所說的與毗曇宗相同，所以龍樹菩薩說：譬如白晝，眾星不顯現，但不是沒有眾星。心法也是如此，隨著時間而有不同的名稱，但不是沒有各種心所（此二門竟）。
關於『體具』，如毗曇宗所說，在初禪的五個『支』中，『一心』這個『支』，既是禪，又是『支』。說是禪，是指禪的本體。說是『支』，是指『支』的差別。其餘四個是『支』，但不是禪，是『支』的差別，不是禪的本體。有人問：這五個『支』相對於什麼而說是『支』？解釋說：總的來說，相對於初禪的地位而說是『支』。一切經論都這樣說。只有《瓔珞經》說，有第六種默然之心，作為禪的本體，前五個『支』是原因。為什麼不同？應該是那部經是凡夫和聖人共通的說法，所以這樣說。前五個是世俗禪心的『支』，說是原因。第六個是聖人的默然心，說是禪的本體。成實宗怎麼說？論中沒有明確的判斷，人們的解釋也各不相同。有人解釋說，與《瓔珞經》相同，也用第六種默然作為本體，用一心等作為『支』。因為是原因，所以是原因而不是本體。如果按照《瓔珞經》，凡夫和聖人共通的說法，道理上也沒有妨礙。如果直接就世俗禪來說，用
【English Translation】 English version: Regarding 'anga-samyukta' (支俱者, possessing all the limbs), even a slight discrepancy is considered 'samyukta' (俱, together). For example, when it's said that a disciple is 'samyukta' with their teacher, even if there's a slight difference in timing, it's still called 'samyukta'. Regarding the difference between the first dhyana (初禪) and the second dhyana (二禪), the first dhyana is close to disturbance, and the samadhi (定) is not yet deeply tranquil. Entering and exiting the samadhi involves the mind of vitarka (覺, initial application of thought) and vicara (觀, sustained application of thought). The second dhyana is not like this; entering and exiting the samadhi involves neither. Therefore, they are different. Someone asks: Because the first dhyana is close to vitarka and vicara, they are said to be 'angas' (支, limbs) of the first dhyana. But it's also close to the five desires (五欲), so why aren't the five desires said to be 'angas'? The treatise says: Because one turns away from the five desires, they are not called close. Furthermore, the five desires are not the cause of samadhi, so they are not said to be close. Someone asks: If it's said that when one reaches one-pointedness of mind (一心), there is no longer joy (喜) and happiness (樂), how can joy and happiness become 'angas' of the second dhyana? It is explained: Their school believes that mental factors (心法) cannot occur simultaneously, so at the moment of one-pointedness of mind, there is no joy and happiness. But they are not completely extinguished, so they can become 'angas' of the second dhyana. As it is with the first dhyana, so it is with the other dhyanas. Their argument is fixated on the sequence of phenomena, so it contradicts simultaneity. What the Mahayana (大乘) says is the same as the Abhidharma (毗曇), so Nagarjuna (龍樹) says: For example, during the daytime, the stars are not visible, but it's not that the stars don't exist. Mental factors are like this; they are named according to the time, but it's not that the various mental events (諸數) don't exist (End of these two sections).
Regarding 'kaya-yukta' (體具者, possessing the body), as the Abhidharma says, among the five 'angas' of the first dhyana, the 'anga' of one-pointedness of mind is both dhyana and 'anga'. Saying it is dhyana refers to the essence of dhyana. Saying it is 'anga' refers to the distinction of 'anga'. The other four are 'angas' but are not dhyana; they are the distinction of 'anga', not the essence of dhyana. Someone asks: Relative to what are these five said to be 'angas'? It is explained: Generally speaking, they are said to be 'angas' relative to the state of the first dhyana. All sutras (經) and treatises (論) say this. Only the Inga-loka Sutra (瓔珞經) says that there is a sixth mind of silence (默然之心), which is taken as the essence of dhyana, and the five 'angas' are the cause. Why is it different? It should be that that sutra speaks of both ordinary beings (凡) and sages (聖), so it says this. The first five are the 'angas' of the mundane dhyana mind, said to be the cause. The sixth is the silent mind of the sages, said to be the essence of samadhi. What does the Satyasiddhi School (成實) say? The treatise does not have a definite judgment, and people's interpretations differ. Some interpret it as being the same as the Inga-loka Sutra, also using the sixth silence as the essence, and using one-pointedness of mind etc. as 'angas'. Because it is the cause, it is the cause and not the essence. If one follows the Inga-loka Sutra, speaking of both ordinary beings and sages, there is no harm in principle. If one speaks directly of mundane dhyana, using
第六默然為體。是義不然。云何知非。如彼論中解三昧義。言心住一緣名三昧相。解一心支。言離覺觀喜一緣中住。是名為禪。與解三昧其義相似。若一心外別立第六默然為體。則三昧外亦應別立三昧之體。而三昧中住一緣外不可更立三昧之體。禪中亦爾。住一緣外何為更立默然為體。若言經中說一心等為禪支故更立體者。是則經中說七覺支。應七覺外別立覺體。又復經中說八道分。應八道外別立道體。彼既別無。此亦應然。何得更立。問曰。若用一心為體。何故名支。釋言。此望初禪總位說支。何妨。如望見位八正名分。望修道位七覺名支。此亦同彼。于中別分。前四是支。后一是體。亦如八正正見是體。餘者是因。問曰。若爾則同毗曇。云何得別。釋言。成實但非毗曇五支同時。不非一心以為禪體明知共用。初禪五支體具既然。余禪類爾(此三門竟)。
次明支因多少廢立。初禪三禪齊立五支。二禪四禪同立四支。何故如是。釋有兩義。一對障辨釋。初禪二禪同治外亂。三禪四禪齊治內亂。外亂有二。一欲惡不善。二初禪中三識之身。初禪對治外亂之初。多用功力故立五支。二禪對治外亂之終。用功微少故立四支。內亂有二。一喜二樂。三禪對治內亂中初。多用功力故立五支。四禪對治內亂中終。故立四支
【現代漢語翻譯】 現代漢語譯本： 第六種觀點認為，『默然』（指一種寂靜的狀態）是禪定的本體。這種觀點是不正確的。為什麼說它不正確呢？就像在論典中解釋『三昧』（Samadhi，指禪定）的意義時，說『心專注於一個對象』是三昧的特徵。解釋『一心』（Ekaggata，指專注）這個禪支時，說『離開覺、觀、喜，安住於一個對象』，這叫做禪定。這與解釋三昧的意義相似。如果在一心之外，另外建立第六種『默然』作為本體，那麼在三昧之外，也應該另外建立三昧的本體。然而，在三昧中，安住於一個對象之外，不可能再建立三昧的本體。禪定也是如此，安住於一個對象之外，為什麼還要另外建立『默然』作為本體呢？如果說，因為經典中說一心等是禪支，所以要另外建立本體，那麼經典中說了『七覺支』（Sapta bojjhaṅgāḥ，七種覺悟的因素），就應該在七覺支之外，另外建立覺悟的本體。而且，經典中說了『八道分』（Aṣṭāṅga-mārga，八正道），就應該在八道分之外，另外建立道的本體。既然那些（覺悟的本體和道的本體）並不存在，那麼這個（默然的本體）也應該如此，為什麼還要另外建立呢？ 有人問：如果用一心作為本體，為什麼又稱為『支』（Aṅga，指構成要素）呢？ 回答說：這是從初禪的總體位置上來說的，說它是支，有什麼妨礙呢？就像從見道位上來說，八正道稱為『分』（Bhāga，部分），從修道位上來說，七覺支稱為『支』。這裡也是一樣，在其中分別，前四個是支，后一個是本體。也像八正道中，正見是本體，其餘的是原因。 有人問：如果這樣，那就和毗曇宗（Abhidharma，論藏）相同了，怎麼能說不同呢？ 回答說：成實宗只是否定毗曇宗的五支同時存在，並沒有否定一心作為禪定的本體，這明明是共同使用的。初禪的五支本體具足，既然如此，其餘的禪定也類似（以上是三個問題的討論）。
接下來闡明禪支的多少和設立的原因。初禪和三禪都設立五個禪支，二禪和四禪都設立四個禪支，為什麼會這樣呢？ 解釋有兩種意義：一是根據對治障礙來解釋。初禪和二禪共同對治外在的散亂，三禪和四禪共同對治內在的散亂。外在的散亂有兩種：一是欲惡不善（指貪慾、嗔恚等不善念頭），二是初禪中的三識之身（指眼識、耳識、鼻識）。初禪對治外在散亂的開始，需要多用功力，所以設立五個禪支。二禪對治外在散亂的結束，用的功力很少，所以設立四個禪支。內在的散亂有兩種：一是喜，二是樂。三禪對治內在散亂的開始，需要多用功力，所以設立五個禪支。四禪對治內在散亂的結束，所以設立四個禪支。
【English Translation】 English version: The sixth view holds that 'silence' (referring to a state of stillness) is the substance of Dhyana (meditation). This view is incorrect. How do we know it is incorrect? Just as in the treatises explaining the meaning of 'Samadhi' (concentration), it is said that 'the mind dwelling on one object' is the characteristic of Samadhi. Explaining the Dhyana factor of 'one-pointedness' (Ekaggata), it says, 'Leaving behind initial application (Vitarka), sustained application (Vicara), and joy (Pīti), abiding in one object' is called Dhyana. This is similar to the explanation of the meaning of Samadhi. If, outside of one-pointedness, we establish a sixth 'silence' as the substance, then outside of Samadhi, we should also establish the substance of Samadhi. However, in Samadhi, outside of abiding in one object, it is impossible to establish the substance of Samadhi. It is the same with Dhyana; outside of abiding in one object, why establish 'silence' as the substance? If it is said that because the sutras say that one-pointedness, etc., are Dhyana factors, therefore we must establish a substance, then the sutras also speak of the 'Seven Factors of Enlightenment' (Sapta bojjhaṅgāḥ), so we should establish a substance of enlightenment outside of the Seven Factors of Enlightenment. Moreover, the sutras speak of the 'Eightfold Path' (Aṣṭāṅga-mārga), so we should establish a substance of the path outside of the Eightfold Path. Since those (the substance of enlightenment and the substance of the path) do not exist separately, then this (the substance of silence) should also be the same. Why establish it separately? Someone asks: If one-pointedness is used as the substance, why is it called a 'factor' (Aṅga)? The answer is: This is spoken of from the overall position of the first Dhyana, saying it is a factor. What is the harm? Just as from the position of the path of seeing, the Eightfold Path is called 'parts' (Bhāga), and from the position of the path of cultivation, the Seven Factors of Enlightenment are called 'factors'. It is the same here; within it, we distinguish that the first four are factors, and the last one is the substance. It is also like in the Eightfold Path, right view is the substance, and the rest are the causes. Someone asks: If that is the case, then it is the same as the Abhidharma (scholasticism). How can it be said to be different? The answer is: The Satyasiddhi School (Tattvasiddhi-śāstra) only denies the simultaneous existence of the five factors of the Abhidharma, but does not deny that one-pointedness is the substance of Dhyana. This is clearly used in common. The five factors of the first Dhyana are complete in substance. Since this is the case, the remaining Dhyanas are similar (the above is the discussion of three questions).
Next, we clarify the number of Dhyana factors and the reasons for their establishment. The first Dhyana and the third Dhyana both establish five factors, while the second Dhyana and the fourth Dhyana both establish four factors. Why is this so? There are two meanings to explain: First, it is explained according to the obstacles they counteract. The first Dhyana and the second Dhyana jointly counteract external distractions, while the third Dhyana and the fourth Dhyana jointly counteract internal distractions. There are two types of external distractions: one is desire, evil, and unwholesome thoughts (referring to greed, hatred, etc.), and the other is the three consciousnesses of the first Dhyana (referring to eye-consciousness, ear-consciousness, and nose-consciousness). The first Dhyana counteracts the beginning of external distractions, requiring more effort, so five factors are established. The second Dhyana counteracts the end of external distractions, requiring little effort, so four factors are established. There are two types of internal distractions: one is joy (Pīti), and the other is happiness (Sukha). The third Dhyana counteracts the beginning of internal distractions, requiring more effort, so five factors are established. The fourth Dhyana counteracts the end of internal distractions, so four factors are established.
。二地法應爾。如初禪中。正得立五。不得有餘。彼背欲惡。要須覺觀以為對治故有覺觀。慶有所離故有喜樂。一心定體理必須立。何故無其內凈支者。彼治覺觀。此有覺觀。故無內凈。又此地中有三識身。如熱濁泥面像不現。故無內凈。何故無彼舍念安慧。彼與喜違。此地有喜。故無舍等。又雜心云。初二禪中猗樂粗動與舍相違。故無舍支。何故不立不苦不樂。彼是受數。初禪喜支亦是受數。兩受不併故闕不立。第二禪中正得立四。不得有餘。是義云何。彼治覺觀及初禪地三識身。故須立內凈。慶有所得。故立喜樂。一心定體。理須立之。何故不立。覺觀為支。以此內凈能治彼故。何故不立舍念安慧。此如前釋。與喜違故。何故不立不苦不樂。亦如前釋。與此喜受不得並故。第三禪中正得立五。不得有餘。為治喜過故。立舍念安慧三支。樂是利益。無宜不立。一心定體。理以須存。何故不立覺觀為支。前已舍故。何故不立內凈為支。內凈是其覺觀對治。覺觀久無不復須之。如人病差不復須藥。何故不立不苦不樂。彼是受數與此樂受不得並故。第四禪中正得有四。不得有餘。為除樂過故。立舍念不苦不樂。是此利益。理然須立。一心定體。義無不在。何故無其覺觀內凈。義同前釋。何故無喜。前已舍故。何故不立安慧
【現代漢語翻譯】 二地（指第二禪地）的法則應當如此。例如在初禪中，只能成立五個禪支，不能多於五個。因為初禪背離了欲界的惡法，必須要有覺（Vitarka，粗略的思考）和觀（Vicara，精細的思考）作為對治，所以有覺和觀。因為慶幸有所脫離，所以有喜和樂。一心（Ekaggata，專注）是禪定的本體，理應成立。為什麼沒有內凈支呢？因為初禪要對治覺和觀，而內凈是對治沒有覺和觀的狀態，所以沒有內凈。而且，這個禪地中有三種識身（指眼識、耳識、鼻舌身識），就像在熱而渾濁的泥漿中，面容的影像無法顯現一樣，所以沒有內凈。為什麼沒有舍（Upeksa，捨棄）、念（Sati，正念）、安慧（Prajna，智慧）呢？因為它們與喜相違背，而這個禪地中有喜，所以沒有舍等。又《雜心論》中說，初禪和二禪中，依附於快樂是粗重的、動搖的，與舍相違背，所以沒有舍支。為什麼不成立不苦不樂（Upeksha，中舍受）呢？因為不苦不樂是受蘊所攝，而初禪的喜支也是受蘊所攝，兩種受不能並存，所以缺少不苦不樂。 在第二禪中，只能成立四個禪支，不能多於四個。這是什麼道理呢？因為第二禪要對治覺和觀，以及初禪地的三種識身，所以必須成立內凈。因為慶幸有所得，所以成立喜和樂。一心是禪定的本體，理應成立。為什麼不成立覺和觀作為禪支呢？因為內凈能夠對治覺和觀。為什麼不成立舍、念、安慧呢？這和前面的解釋一樣，因為它們與喜相違背。為什麼不成立不苦不樂呢？也和前面的解釋一樣，因為不苦不樂與喜受不能並存。 在第三禪中，只能成立五個禪支，不能多於五個。爲了對治喜的過患，所以成立舍、念、安慧這三個禪支。樂是利益，沒有理由不成立。一心是禪定的本體，理應存在。為什麼不成立覺和觀作為禪支呢？因為之前已經捨棄了。為什麼不成立內凈作為禪支呢？內凈是對治覺和觀的，覺和觀已經很久沒有了，所以不再需要它。就像人的病好了，就不再需要藥物一樣。為什麼不成立不苦不樂呢？因為不苦不樂是受蘊所攝，與樂受不能並存。 在第四禪中，只能有四個禪支，不能多於四個。爲了去除樂的過患，所以成立舍、念、不苦不樂。這是第四禪的利益，理應成立。一心是禪定的本體，義理上沒有不在的。為什麼沒有覺、觀、內凈呢？道理和前面的解釋相同。為什麼沒有喜呢？因為之前已經捨棄了。為什麼不成立安慧呢？
【English Translation】 The principles of the second Dhyana (second Jhana) should be like this. For example, in the first Dhyana (first Jhana), only five factors can be established; no more. Because the first Dhyana turns away from the evils of the desire realm, it must have Vitarka (initial application of thought, coarse thinking) and Vicara (sustained application of thought, subtle thinking) as antidotes, so there are Vitarka and Vicara. Because of the joy of having escaped something, there are joy (Piti) and happiness (Sukha). Ekaggata (one-pointedness of mind, concentration) is the essence of Samadhi (meditative absorption), so it should be established. Why is there no inner purity (Adhyatma-samprasada) factor? Because the first Dhyana needs to counteract Vitarka and Vicara, and inner purity is the antidote to the state without Vitarka and Vicara, so there is no inner purity. Moreover, in this Dhyana, there are three Vijnana-kayas (groups of consciousnesses, referring to eye, ear, and nose/tongue/body consciousnesses), like an image not appearing on the surface of hot, muddy mud, so there is no inner purity. Why are there no Upeksa (equanimity, abandonment), Sati (mindfulness, recollection), and Prajna (wisdom, understanding)? Because they contradict joy, and this Dhyana has joy, so there are no Upeksa, etc. Also, the Zaxin Lun says that in the first and second Dhyanas, clinging to pleasure is coarse, moving, and contradictory to Upeksa, so there is no Upeksa factor. Why is Upeksha (neutral feeling, neither pain nor pleasure) not established? Because Upeksha is included in the feeling aggregate (Vedana-skandha), and the joy factor of the first Dhyana is also included in the feeling aggregate; two feelings cannot coexist, so Upeksha is lacking. In the second Dhyana, only four factors can be established; no more. What is the meaning of this? Because the second Dhyana needs to counteract Vitarka and Vicara, and the three Vijnana-kayas of the first Dhyana, so inner purity must be established. Because of the joy of having attained something, joy and happiness are established. Ekaggata is the essence of Samadhi, so it should be established. Why are Vitarka and Vicara not established as factors? Because inner purity can counteract them. Why are Upeksa, Sati, and Prajna not established? This is explained as before, because they contradict joy. Why is Upeksha (neutral feeling) not established? Also as explained before, because Upeksha and joy cannot coexist. In the third Dhyana, only five factors can be established; no more. To counteract the fault of joy, the three factors of Upeksa, Sati, and Prajna are established. Happiness (Sukha) is beneficial, there is no reason not to establish it. Ekaggata is the essence of Samadhi, so it should exist. Why are Vitarka and Vicara not established as factors? Because they have already been abandoned. Why is inner purity not established as a factor? Inner purity is the antidote to Vitarka and Vicara; Vitarka and Vicara have been gone for a long time, so it is no longer needed. Just like a person who has recovered from illness no longer needs medicine. Why is Upeksha (neutral feeling) not established? Because Upeksha is included in the feeling aggregate and cannot coexist with happiness. In the fourth Dhyana, there can only be four factors; no more. To remove the fault of happiness, Upeksa, Sati, and Upeksha (neutral feeling) are established. This is the benefit of the fourth Dhyana, so it should be established. Ekaggata is the essence of Samadhi, there is no reason for it not to be present. Why are Vitarka, Vicara, and inner purity not present? The reason is the same as explained before. Why is there no joy? Because it has already been abandoned. Why is Prajna not established?
支者。若依毗曇。第四禪中不苦不樂順無明。品安慧性是明。是二相違。為是不立。又三禪中為防二過。一他地喜。二自地樂。故立安慧。此地但除他地樂過。為是不立。若依成實。四禪安慧攝入念中。故不別立。故彼論說。三禪後分尚無安慧。況此四禪。何故無樂。與此舍受不得並故。
第四門中。約對道品辨其通別。禪中行體有其十一。所謂覺觀喜猗一心內凈舍念安慧受樂及不苦不樂。道品之中行體有十。謂信進念定慧思戒猗喜舍。彼此相望。理實齊通。于中隱顯非無通別。通別有三。一是禪支而非道品。謂觀與樂及不苦不樂。何故無觀。以彼道中慧遍始終。假觀義微。所以不說。何故無樂。樂性者緣于道不順。為是不論。若爾道中應不立喜。喜忻悅行。治憂重過。發道義強。所以立之。何故無其不苦不樂。以不苦不樂順無明品。相與道違。為是不說。二是道品而非禪支。謂戒精進何故無戒。禪者名為思惟修習。戒非心法。無思惟義。為是不說。又複道中八正名輪。須戒為轂。禪不如是。故廢不論。何故禪中不說精進。精進發動。于定不順。故隱不說。若爾禪中不應立覺。釋言。覺者于境審思能制粗過。發定功強。是以立之。三亦禪亦道。謂余法也。于中喜舍及與念慧彼此名同。餘者名異。道中思者。禪中
【現代漢語翻譯】 現代漢語譯本： 問：如果按照《阿毗達磨》（Abhidharma）的觀點，第四禪中不苦不樂的感受順應無明（avidyā）的品性，而安慧（prasrabdhi，輕安）的性質是明（vidyā），這二者是相互違背的，因此不設立安慧嗎？又，在第三禪中，爲了防止兩種過失：一是來自其他禪定的喜（prīti），二是來自自身禪定的樂（sukha），所以設立安慧。而第四禪只除去了來自其他禪定的樂的過失，因此不設立安慧嗎？如果按照《成實論》（Satyasiddhi-śāstra）的觀點，第四禪的安慧被攝入到念（smṛti）之中，所以不另外設立。因此該論說，第三禪的後半部分尚且沒有安慧，更何況這第四禪呢？為什麼沒有樂受（sukha-vedanā）呢？因為樂受與舍受（upekṣā-vedanā）不能並存的緣故。 在第四禪的門中，從與道品（bodhipākṣika-dharmas）相對的角度辨別其共通和差別。禪定中的行體有十一種，即覺（vitarka）、觀（vicāra）、喜（prīti）、猗（prasrabdhi，輕安）、一心（ekāgratā）、內凈（adhyātma-samprasāda）、舍（upekṣā）、念（smṛti）、安慧（prasrabdhi，輕安）、受（vedanā）、樂（sukha）以及不苦不樂（adukkha-asukha）。道品之中的行體有十種，即信（śraddhā）、精進（vīrya）、念（smṛti）、定（samādhi）、慧（prajñā）、思（saṃkalpa）、戒（śīla）、猗（prasrabdhi，輕安）、喜（prīti）、舍（upekṣā）。彼此相對而言，理應是全部共通的，其中有隱沒和顯現，並非沒有共通和差別。共通和差別有三種：一是禪支（dhyāna-aṅga）有而道品沒有的，即觀（vicāra）與樂（sukha）以及不苦不樂（adukkha-asukha）。為什麼沒有觀呢？因為道中的慧（prajñā）遍及始終，假設的觀的意義就顯得微弱，所以不說。為什麼沒有樂呢？因為樂的性質與道不順應，因此不討論。如果這樣，道中就不應該設立喜（prīti）了。喜是歡欣愉悅的行，能對治憂愁沉重的過失，引發道的意義強大，所以設立它。為什麼沒有不苦不樂呢？因為不苦不樂順應無明的品性，與道相違背，因此不說。二是道品有而禪支沒有的，即戒（śīla）和精進（vīrya）。為什麼沒有戒呢？禪定被稱為思惟修習，戒不是心法，沒有思惟的意義，因此不說。又，道中的八正道（āryāṣṭāṅga-mārga）名為輪，需要戒作為輪轂。禪定不是這樣，所以廢棄不談。為什麼禪定中不說精進呢？精進是發動性的，與禪定不順應，所以隱藏不說。如果這樣，禪定中不應該設立覺（vitarka）。解釋說，覺對於境界審慎思考，能夠制止粗重的過失，引發禪定的功用強大，因此設立它。三是禪支和道品都有的，即其餘的法。其中喜、舍以及念、慧彼此名稱相同，其餘的名稱不同。道中的思，在禪中
【English Translation】 English version: Question: If according to the Abhidharma, in the fourth dhyana (jhāna), the feeling of neither-suffering-nor-pleasure accords with the nature of ignorance (avidyā), while the nature of tranquility (prasrabdhi) is knowledge (vidyā), and these two are contradictory, is it therefore that tranquility is not established? Furthermore, in the third dhyana, tranquility is established to prevent two faults: first, joy (prīti) from other dhyanas, and second, pleasure (sukha) from one's own dhyana. But the fourth dhyana only removes the fault of pleasure from other dhyanas, so is it therefore that tranquility is not established? If according to the Tattvasiddhi Shastra (Satyasiddhi-śāstra), the tranquility of the fourth dhyana is included in mindfulness (smṛti), so it is not established separately. Therefore, that treatise says that even the latter part of the third dhyana does not have tranquility, let alone this fourth dhyana. Why is there no pleasure (sukha-vedanā)? Because pleasure and equanimity (upekṣā-vedanā) cannot coexist. In the fourth section, distinguishing the common and distinct aspects in relation to the limbs of enlightenment (bodhipākṣika-dharmas). There are eleven constituents of practice in dhyana, namely, initial application (vitarka), sustained application (vicāra), joy (prīti), tranquility (prasrabdhi), one-pointedness (ekāgratā), inner clarity (adhyātma-samprasāda), equanimity (upekṣā), mindfulness (smṛti), tranquility (prasrabdhi), feeling (vedanā), pleasure (sukha), and neither-suffering-nor-pleasure (adukkha-asukha). Among the limbs of enlightenment, there are ten constituents of practice, namely, faith (śraddhā), effort (vīrya), mindfulness (smṛti), concentration (samādhi), wisdom (prajñā), thought (saṃkalpa), morality (śīla), tranquility (prasrabdhi), joy (prīti), and equanimity (upekṣā). In relation to each other, they should all be common, with some being hidden and some being manifest, but there are indeed common and distinct aspects. There are three types of common and distinct aspects: first, those that are present in the limbs of dhyana but not in the limbs of enlightenment, namely, sustained application (vicāra), pleasure (sukha), and neither-suffering-nor-pleasure (adukkha-asukha). Why is there no sustained application? Because wisdom (prajñā) pervades the beginning and end in the path, the assumed meaning of sustained application appears weak, so it is not mentioned. Why is there no pleasure? Because the nature of pleasure does not accord with the path, so it is not discussed. If so, joy (prīti) should not be established in the path. Joy is a joyful practice that cures the fault of heavy sorrow, and the meaning of generating the path is strong, so it is established. Why is there no neither-suffering-nor-pleasure? Because neither-suffering-nor-pleasure accords with the nature of ignorance, which is contrary to the path, so it is not mentioned. Second, those that are present in the limbs of enlightenment but not in the limbs of dhyana, namely, morality (śīla) and effort (vīrya). Why is there no morality? Dhyana is called contemplation and cultivation, and morality is not a mental dharma, it does not have the meaning of contemplation, so it is not mentioned. Furthermore, the Noble Eightfold Path (āryāṣṭāṅga-mārga) in the path is called a wheel, and morality is needed as the hub. Dhyana is not like this, so it is abandoned and not discussed. Why is effort not mentioned in dhyana? Effort is activating and does not accord with concentration, so it is hidden and not mentioned. If so, initial application (vitarka) should not be established in dhyana. It is explained that initial application carefully considers the object, can restrain coarse faults, and the function of generating concentration is strong, so it is established. Third, those that are present in both the limbs of dhyana and the limbs of enlightenment, namely, the remaining dharmas. Among them, joy, equanimity, mindfulness, and wisdom have the same names, while the remaining ones have different names. Thought in the path, in dhyana
名覺。思是覺義。道中猗者。禪名為樂。猗息粗苦故說為樂。道中信者。禪名內凈。信離疑濁故名內凈。道中定者。禪名一心。定無異緣故曰一心。歷禪別說。義在可知。
第五門中明修成相。如龍樹說。趣向初禪。遠離五法。斷除五法。修習五法。成就五法。入初禪地。遠五法者。謂離色聲香味觸等五欲法也。斷五法者。謂斷貪慾瞋恚睡眠掉悔疑等五蓋法也。修五法者。所謂慾念精進功慧及與一心。悕求上靜。名之為欲。念下地中苦粗及障。念上地中止妙及出。故名爲念。勤習定心。名為精進。分別下過知上勝益。名為巧慧。守意一緣。稱曰一且心。成五法者。所謂覺觀喜樂一心。廣如后釋。趣向二禪斷除二法。所謂覺觀。修習五法。謂慾念等。成就四法。所謂內凈喜樂一心。亦如后解。趣向三禪斷除一喜。修習五法。謂慾念等。成就五法。謂舍念安慧樂及一心。趣向四禪斷除一樂。修習五法。謂慾念等。求定要因故通修之。成就四法。所謂舍念清凈不苦不樂一心。
第六門中依文釋義。經言。初禪離欲惡不善法。有覺有觀離生喜樂入初禪行。難欲惡不善是滅障也。釋有四義。一離欲界惡不善法名離欲惡。二依大智論。遠離五欲名為離欲。此猶是前遠離五法。斷除五蓋名離惡不善。此猶是前斷除五法。
【現代漢語翻譯】 現代漢語譯本 名覺（ming jue）。思是覺義。道中猗（yi）者。禪名為樂。猗息粗苦故說為樂。道中信者。禪名內凈。信離疑濁故名內凈。道中定者。禪名一心。定無異緣故曰一心。歷禪別說。義在可知。
第五門中明修成相。如龍樹（Nagarjuna，印度佛教哲學家）說。趣向初禪。遠離五法。斷除五法。修習五法。成就五法。入初禪地。遠五法者。謂離色聲香味觸等五欲法也。斷五法者。謂斷貪慾瞋恚睡眠掉悔疑等五蓋法也。修五法者。所謂慾念精進功慧及與一心。悕求上靜。名之為欲。念下地中苦粗及障。念上地中止妙及出。故名爲念。勤習定心。名為精進。分別下過知上勝益。名為巧慧。守意一緣。稱曰一且心。成五法者。所謂覺觀喜樂一心。廣如后釋。趣向二禪斷除二法。所謂覺觀。修習五法。謂慾念等。成就四法。所謂內凈喜樂一心。亦如后解。趣向三禪斷除一喜。修習五法。謂慾念等。成就五法。謂舍念安慧樂及一心。趣向四禪斷除一樂。修習五法。謂慾念等。求定要因故通修之。成就四法。所謂舍念清凈不苦不樂一心。
第六門中依文釋義。經言。初禪離欲惡不善法。有覺有觀離生喜樂入初禪行。難欲惡不善是滅障也。釋有四義。一離欲界惡不善法名離欲惡。二依大智論。遠離五欲名為離欲。此猶是前遠離五法。斷除五蓋名離惡不善。此猶是前斷除五法。
【English Translation】 English version 』Ming Jue』 (name). 『Si』 (thought) is the meaning of 『Jue』 (awareness). 『Yi』 (reliance) in the path means that 『Dhyana』 (禪，meditation) is called 『Le』 (joy). 『Yi』 (reliance) is the cessation of coarse suffering, therefore it is said to be 『Le』 (joy). 『Xin』 (faith) in the path means that 『Dhyana』 (禪，meditation) is called 『Nei Jing』 (inner purity). 『Xin』 (faith) is the separation from doubt and turbidity, therefore it is called 『Nei Jing』 (inner purity). 『Ding』 (concentration) in the path means that 『Dhyana』 (禪，meditation) is called 『Yi Xin』 (one-pointedness of mind). 『Ding』 (concentration) has no different conditions, therefore it is called 『Yi Xin』 (one-pointedness of mind). Explaining each 『Dhyana』 (禪，meditation) separately, the meaning is knowable.
In the fifth section, the characteristics of accomplishment through cultivation are explained. As Nagarjuna (龍樹，Indian Buddhist philosopher) said, approaching the first 『Dhyana』 (禪，meditation), one distances oneself from five dharmas, cuts off five dharmas, cultivates five dharmas, and accomplishes five dharmas, entering the ground of the first 『Dhyana』 (禪，meditation). Distancing oneself from five dharmas means separating from the five desires of form, sound, smell, taste, and touch. Cutting off five dharmas means cutting off the five hindrances of greed, hatred, sleepiness, restlessness, and doubt. Cultivating five dharmas means desire, mindfulness, diligence, skillful wisdom, and one-pointedness of mind. Yearning for upper tranquility is called 『desire』. Being mindful of the suffering, coarseness, and obstacles in the lower realms, and being mindful of the cessation, subtlety, and liberation in the upper realms, is called 『mindfulness』. Diligently practicing the mind of concentration is called 『diligence』. Distinguishing the faults of the lower and knowing the superior benefits is called 『skillful wisdom』. Guarding the mind on one condition is called 『one-pointedness of mind』. Accomplishing five dharmas means initial application, sustained application, joy, bliss, and one-pointedness of mind, as explained in detail later. Approaching the second 『Dhyana』 (禪，meditation), one cuts off two dharmas, namely initial application and sustained application. One cultivates five dharmas, namely desire, mindfulness, etc. One accomplishes four dharmas, namely inner purity, joy, bliss, and one-pointedness of mind, as also explained later. Approaching the third 『Dhyana』 (禪，meditation), one cuts off one joy. One cultivates five dharmas, namely desire, mindfulness, etc. One accomplishes five dharmas, namely equanimity, mindfulness, clear wisdom, bliss, and one-pointedness of mind. Approaching the fourth 『Dhyana』 (禪，meditation), one cuts off one bliss. One cultivates five dharmas, namely desire, mindfulness, etc., because seeking concentration is the essential requirement, so they are all cultivated. One accomplishes four dharmas, namely equanimity, mindfulness, purity, neither suffering nor bliss, and one-pointedness of mind.
In the sixth section, the meaning is explained according to the text. The sutra says, 'The first 『Dhyana』 (禪，meditation) is the separation from desires, evil, and unwholesome dharmas. There is initial application, sustained application, joy born of detachment, bliss, and entry into the practice of the first 『Dhyana』 (禪，meditation).' It is difficult to understand that desires, evil, and unwholesome are obstacles to be extinguished. There are four explanations. First, separating from the desires, evil, and unwholesome dharmas of the desire realm is called separation from desires and evil. Second, according to the 『Mahaprajnaparamita Sastra』 (大智論，Great Wisdom Treatise), separating from the five desires is called separation from desires. This is still the same as the previous distancing from five dharmas. Cutting off the five hindrances is called separation from evil and unwholesome. This is still the same as the previous cutting off five dharmas.
三依毗曇遠離五欲名為離欲。斷除十惡名為離惡。除滅五蓋名離不善。四依成實。斷貪慾心名為離欲。離殺盜等十不善業名離不善。有覺有觀是其對治。粗思名覺。細思名觀。譬如振鈴。粗聲喻覺。細聲喻觀。問曰。毗曇說心心數法起在同時。今何故言粗聲喻覺細聲喻觀。龍樹釋言。諸心心法體雖同時。隨時受名。譬如晝日眾星不現。非無眾星。心法如是。故得說言粗聲喻覺細聲喻觀。離生喜樂是其利益。慶離欲惡。所以生喜。此亦慶得慶離心多故偏說之。以離惡故身心猗適。目之為樂。入初禪行是初禪體。此猶經中一心支也。經言。二禪滅覺觀。內清凈心一處無覺無觀定生喜樂入二禪行。滅覺觀者是滅障也。覺觀於前雖是對治。望后能障。故須滅之。內凈一處是其對治。內凈治體離前覺觀及初禪地三識之身。於二禪法證信清凈。故曰內凈。心一處者。是對治相。釋有兩義。一據修以釋。內者凈常續。離余間隔。故言一處。故地論言。修無漏不斷名心一處。彼說菩薩所修內凈。故言無漏。若就餘人。直爾內凈相續不斷名心一處。二約境以釋。心緣一境故言一處。故地論言。行一境界名心一處。何者一境。如彼舍利毗曇中釋。欲界地中心行六處。所謂六塵。初禪已離鼻舌二識心行四處。二禪已上覆離眼耳及身識。故名心
【現代漢語翻譯】 現代漢語譯本 依靠三種毗曇（Abhidhamma，論藏）遠離五種慾望，這叫做『離欲』。斷除十種惡行，這叫做『離惡』。去除五蓋（五種障礙），這叫做『離不善』。四種依靠是真實的。斷除貪慾之心，這叫做『離欲』。遠離殺生、偷盜等十種不善業，這叫做『離不善』。有覺（Vitakka，尋）有觀（Vicara，伺）是對治這些不善的。粗略的思考叫做『覺』，細緻的思考叫做『觀』。比如搖動鈴鐺，粗大的聲音比喻『覺』，細微的聲音比喻『觀』。 有人問：『毗曇（Abhidhamma，論藏）說心和心所法同時生起，為什麼現在說粗大的聲音比喻『覺』，細微的聲音比喻『觀』呢？』龍樹（Nagarjuna）解釋說：『各種心和心所法的本體雖然是同時的，但隨著時間而接受不同的名稱。比如白天星星不顯現，並非沒有星星。心法也是這樣，所以可以說粗大的聲音比喻『覺』，細微的聲音比喻『觀』。』 由遠離（惡行）而產生的喜悅和快樂是其利益。慶幸遠離慾望和惡行，所以產生喜悅。這也是慶幸獲得和慶幸遠離的心情佔多數，所以特別說明。因為遠離惡行，身心感到輕鬆舒適，這被稱為『樂』。進入初禪的修行是初禪的本體。這就像經中所說的一心支（Ekaggata，專注）。 經中說：『二禪滅除覺和觀，內心清凈，心專注於一處，沒有覺和觀，由禪定而生喜悅和快樂，進入二禪的修行。』滅除覺和觀，是滅除障礙。覺和觀在前雖然是對治，但對於後面的禪定來說，會成為障礙，所以需要滅除。內心清凈，心專注於一處，是對治的方法。內心清凈的本體是遠離之前的覺和觀，以及初禪地的三種識身（眼識、耳識、鼻識、舌識、身識、意識中的三種）。對於二禪的法，證得信心和清凈，所以說『內心清凈』。心專注於一處，是對治的相狀。對此有兩種解釋：一是根據修行來解釋，『內』是指清凈持續不斷，遠離其他間隔，所以說『一處』。所以《地論》說，修無漏法不斷，叫做心專注於一處。那裡說的是菩薩所修的內心清凈，所以說是無漏的。如果就其他人來說，只是內心清凈相續不斷，就叫做心專注於一處。二是根據所緣的境界來解釋，心緣於一個境界，所以說『一處』。所以《地論》說，行於一個境界，叫做心專注於一處。什麼是一個境界呢？就像《舍利毗曇》中所說的那樣。在界地（Dhatu，界）的中心，心行於六處，也就是六塵（色、聲、香、味、觸、法）。初禪已經遠離鼻識和舌識，心行於四處。二禪以上又遠離眼識、耳識和身識，所以叫做心
【English Translation】 English version Relying on the three Abhidhammas (論藏, philosophical treatises) to distance oneself from the five desires is called 'separation from desire' (離欲). Cutting off the ten evils is called 'separation from evil' (離惡). Eliminating the five hindrances (五蓋, five mental obstacles) is called 'separation from unwholesomeness' (離不善). The four reliances are real. Cutting off the mind of greed is called 'separation from desire'. Separating from killing, stealing, and other ten unwholesome actions is called 'separation from unwholesomeness'. Having Vitakka (覺, initial application of thought) and Vicara (觀, sustained application of thought) is the antidote to these unwholesome things. Coarse thinking is called 'Vitakka', and subtle thinking is called 'Vicara'. For example, shaking a bell, the coarse sound is a metaphor for 'Vitakka', and the subtle sound is a metaphor for 'Vicara'. Someone asks: 'The Abhidhamma (毗曇, philosophical treatises) says that the mind and mental factors arise simultaneously, why do you now say that the coarse sound is a metaphor for 'Vitakka' and the subtle sound is a metaphor for 'Vicara'?' Nagarjuna (龍樹) explains: 'Although the substance of various minds and mental factors is simultaneous, they receive different names over time. For example, the stars do not appear during the day, but it is not that there are no stars. The mind-dhamma is also like this, so it can be said that the coarse sound is a metaphor for 'Vitakka' and the subtle sound is a metaphor for 'Vicara'.' The joy and happiness arising from separation (from evil) is its benefit. Rejoicing in separation from desire and evil, so joy arises. This is also because the feelings of rejoicing in attainment and rejoicing in separation are predominant, so it is specifically stated. Because of separating from evil, the body and mind feel relaxed and comfortable, which is called 'happiness' (樂). Entering the practice of the first Dhyana (初禪) is the substance of the first Dhyana. This is like the one-pointedness of mind (Ekaggata, 一心支) mentioned in the sutras. The sutra says: 'The second Dhyana extinguishes Vitakka and Vicara, the inner mind is pure, the mind is focused on one place, there is no Vitakka and Vicara, joy and happiness arise from Samadhi (定), and one enters the practice of the second Dhyana.' Extinguishing Vitakka and Vicara is extinguishing obstacles. Although Vitakka and Vicara are antidotes in the beginning, they can become obstacles to later Samadhi, so they need to be extinguished. Inner purity and focusing the mind on one place are the antidotes. The substance of inner purity is separating from the previous Vitakka and Vicara, and the three consciousness-bodies (識身) of the first Dhyana realm (the three of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). For the Dharma of the second Dhyana, one attains faith and purity, so it is said 'inner purity'. Focusing the mind on one place is the characteristic of the antidote. There are two explanations for this: one is based on practice, 'inner' means that purity is continuous and uninterrupted, separated from other intervals, so it is said 'one place'. Therefore, the Treatise on the [Bodhisattva] Stages (地論) says that cultivating the unconditioned Dharma (無漏法) without interruption is called focusing the mind on one place. It speaks of the inner purity cultivated by Bodhisattvas, so it is said to be unconditioned. If it is for other people, simply the continuous and uninterrupted inner purity is called focusing the mind on one place. The second is based on the object of focus, the mind focuses on one object, so it is said 'one place'. Therefore, the Treatise on the [Bodhisattva] Stages says that practicing in one realm is called focusing the mind on one place. What is one realm? It is like what is said in the Sariputra Abhidhamma (舍利毗曇). In the center of the Dhatu (界, element), the mind acts in six places, which are the six sense objects (六塵, form, sound, smell, taste, touch, and dharma). The first Dhyana has already separated from nose-consciousness and tongue-consciousness, and the mind acts in four places. The second Dhyana and above further separate from eye-consciousness, ear-consciousness, and body-consciousness, so it is called mind
一處。所謂行於一法塵境。無覺無觀是其治能。謂內凈心能無覺無觀。定生喜樂是其利益。慶得生喜名定生喜。此亦慶離慶得心多。故偏言之。樂同前釋。入二禪行是其禪體一心支也。經言。三禪離喜。舍憶念安慧身受樂。諸賢聖能說能捨。念受樂入三禪行。離喜滅障。喜於前地雖是利益。望后妨亂。故須滅之。二禪粗故。但滅前治。此禪轉細故。滅前益。舍念安慧是其對治。舍前喜過故名為舍。簡異受舍故言行舍。念前喜過故名爲念。念與憶俱故言憶念。知前喜過故名為慧。隨定之慧故言安慧。身受樂等是其利益。納法生適故名受樂。此樂在意快遍身心。簡前心喜。故說身受。此樂深重。唯諸賢聖能說其過。堪能捨離。余多不能。故說賢聖能說能捨。舉此為顯樂之深也。念受樂等是其禪體。念自地中受樂之過。趣入一心。名念受樂入三禪行。經言。四禪斷苦斷樂。先滅憂喜。不苦不樂舍念清凈。入四禪行。斷苦斷樂先滅憂喜是滅障也。前二禪中。所滅之苦此地亦無。故言斷苦。三禪之樂此地親除。故言斷樂。問曰。苦者是二禪斷。非此親滅。何故說之。成實釋言。為彰此禪是不動禪苦樂雙絕。所以舉之。亦可即名三禪中樂。以之為苦。斷彼樂時即名斷苦。是故說言斷苦斷樂。問曰。彼樂何故名苦。龍樹釋言。望粗心
【現代漢語翻譯】 現代漢語譯本 一處。所謂行於一法塵境（指對外境的執著）。無覺無觀是其治能（指通過修行達到無覺無觀的狀態，以對治對外境的執著）。謂內凈心能無覺無觀（指內心清凈才能達到無覺無觀的狀態）。定生喜樂是其利益（指通過禪定產生喜樂）。慶得生喜名定生喜（因獲得禪定而生喜悅，稱為定生喜）。此亦慶離慶得心多（這種喜悅也包含慶幸遠離煩惱和慶幸獲得禪定的心情）。故偏言之（所以特別提到這一點）。樂同前釋（這裡的樂和之前的解釋相同）。入二禪行是其禪體一心支也（進入二禪的修行是禪定的核心，也是一心不亂的支柱）。 經言（經書中說）。三禪離喜（三禪的境界是遠離喜悅）。舍憶念安慧身受樂（捨棄對喜悅的憶念，以安定的智慧感受身體的快樂）。諸賢聖能說能捨（只有賢人和聖人才能真正理解並捨棄這種快樂）。念受樂入三禪行（憶念感受快樂的過患，進入三禪的修行）。離喜滅障（遠離喜悅可以消除障礙）。喜於前地雖是利益（喜悅在之前的禪定境界中雖然是益處）。望后妨亂（但對於更高的境界來說，卻會成為妨礙）。故須滅之（所以必須捨棄它）。二禪粗故（二禪的境界比較粗糙）。但滅前治（只需要消除之前的對治）。此禪轉細故（三禪的境界更加精細）。滅前益（所以要消除之前的益處）。舍念安慧是其對治（捨棄憶念，保持安定的智慧是對治的方法）。舍前喜過故名為舍（捨棄之前的喜悅的過患，所以稱為舍）。簡異受舍故言行舍（爲了區別于其他的感受，所以稱為行舍）。念前喜過故名爲念（憶念之前的喜悅的過患，所以稱爲念）。念與憶俱故言憶念（念和憶同時存在，所以稱為憶念）。知前喜過故名為慧（知道之前的喜悅的過患，所以稱為慧）。隨定之慧故言安慧（隨著禪定而產生的智慧，所以稱為安慧）。身受樂等是其利益（身體感受快樂等是其利益）。納法生適故名受樂（接受佛法而感到舒適，所以稱為受樂）。此樂在意快遍身心（這種快樂是發自內心的，能夠遍及身心）。簡前心喜（爲了區別於之前的心喜）。故說身受（所以說是身體感受）。此樂深重（這種快樂非常深刻）。唯諸賢聖能說其過（只有賢人和聖人才能說出它的過患）。堪能捨離（並且能夠捨棄它）。余多不能（其他人大多不能做到）。故說賢聖能說能捨（所以說賢聖能夠說出並捨棄它）。舉此為顯樂之深也（舉這個例子是爲了顯示快樂的深刻）。念受樂等是其禪體（憶念感受快樂的過患等是禪定的核心）。念自地中受樂之過（憶念自己所處境界中感受快樂的過患）。趣入一心（趨向於一心不亂）。名念受樂入三禪行（稱為憶念感受快樂的過患，進入三禪的修行）。 經言（經書中說）。四禪斷苦斷樂（四禪的境界是斷除痛苦和快樂）。先滅憂喜（首先要消除憂愁和喜悅）。不苦不樂舍念清凈（沒有痛苦也沒有快樂，捨棄憶念，保持清凈）。入四禪行（進入四禪的修行）。斷苦斷樂先滅憂喜是滅障也（斷除痛苦和快樂，首先要消除憂愁和喜悅，這是消除障礙）。前二禪中（在之前的二禪中）。所滅之苦此地亦無（所消除的痛苦，在這個境界中已經不存在了）。故言斷苦（所以說斷苦）。三禪之樂此地親除（三禪的快樂，在這個境界中親自消除）。故言斷樂（所以說斷樂）。問曰（有人問）。苦者是二禪斷（痛苦是在二禪中消除的）。非此親滅（不是在這個境界中親自消除的）。何故說之（為什麼還要說斷苦呢）。成實釋言（《成實論》解釋說）。為彰此禪是不動禪苦樂雙絕（爲了彰顯四禪是不動禪，痛苦和快樂都完全斷絕）。所以舉之（所以要提到斷苦）。亦可即名三禪中樂（也可以把三禪中的快樂）。以之為苦（看作是痛苦）。斷彼樂時即名斷苦（斷除三禪的快樂，就相當於斷除了痛苦）。是故說言斷苦斷樂（所以說斷苦斷樂）。問曰（有人問）。彼樂何故名苦（三禪的快樂為什麼可以看作是痛苦）。龍樹釋言（龍樹菩薩解釋說）。望粗心（從粗糙的心來看）。
【English Translation】 English version Here refers to being attached to the realm of a single dharma-dust (Dharma-dust: objects of mind). 'No perception, no observation' is its curative ability (curative ability: using the state of no perception and no observation to counteract attachment to external realms through practice). It means that a pure inner mind can be without perception and observation. 'Joy and happiness arise from samadhi' is its benefit (benefit: joy and happiness arise from meditation). 'Rejoicing in the attainment of joy is called joy arising from samadhi' (joy arising from samadhi: joy arising from meditation). This also involves rejoicing in separation and rejoicing in attainment, with more emphasis on the mind. Therefore, it is mentioned specifically. 'Happiness is explained as before' (happiness: the happiness is the same as explained before). Entering the practice of the second Dhyana (Dhyana: meditation) is its core of samadhi, also a support for one-pointedness. The Sutra says: 'The third Dhyana is free from joy' (third Dhyana: the state of being free from joy). 'Abandoning recollection, peaceful wisdom, the body experiences happiness' (peaceful wisdom: abandoning the recollection of joy and experiencing the happiness of the body with peaceful wisdom). 'The wise and holy ones can speak of and abandon it' (wise and holy ones: only the wise and holy ones can truly understand and abandon this happiness). 'Mindfully experiencing happiness, entering the practice of the third Dhyana' (entering the practice of the third Dhyana: mindfully experiencing the faults of happiness and entering the practice of the third Dhyana). 'Freedom from joy eliminates obstacles' (eliminates obstacles: freedom from joy can eliminate obstacles). 'Although joy is a benefit in the previous stages' (previous stages: joy is a benefit in the previous stages of meditation). 'It hinders progress towards higher states' (higher states: it hinders progress towards higher states). 'Therefore, it must be abandoned' (abandoned: therefore, it must be abandoned). 'The second Dhyana is coarse' (coarse: the second Dhyana is relatively coarse). 'It only eliminates the previous remedy' (previous remedy: it only needs to eliminate the previous remedy). 'This Dhyana is more refined' (refined: the third Dhyana is more refined). 'It eliminates the previous benefit' (previous benefit: it eliminates the previous benefit). 'Abandoning recollection, peaceful wisdom' is its antidote (antidote: abandoning recollection and maintaining peaceful wisdom is the antidote). 'Abandoning the fault of previous joy is called abandonment' (abandonment: abandoning the fault of previous joy is called abandonment). 'To distinguish it from other feelings of abandonment, it is called behavioral abandonment' (behavioral abandonment: to distinguish it from other feelings of abandonment, it is called behavioral abandonment). 'Mindfully recalling the fault of previous joy is called mindfulness' (mindfulness: mindfully recalling the fault of previous joy is called mindfulness). 'Mindfulness and recollection occur together, hence it is called recollection' (recollection: mindfulness and recollection occur together, hence it is called recollection). 'Knowing the fault of previous joy is called wisdom' (wisdom: knowing the fault of previous joy is called wisdom). 'Wisdom that follows samadhi is called peaceful wisdom' (peaceful wisdom: wisdom that follows samadhi is called peaceful wisdom). 'The body experiences happiness, etc., is its benefit' (benefit: the body experiences happiness, etc., is its benefit). 'Accepting the Dharma and feeling comfortable is called experiencing happiness' (experiencing happiness: accepting the Dharma and feeling comfortable is called experiencing happiness). 'This happiness is felt internally and pervades the body and mind' (body and mind: this happiness is felt internally and pervades the body and mind). 'To distinguish it from the previous mental joy' (mental joy: to distinguish it from the previous mental joy). 'Therefore, it is said to be experienced by the body' (experienced by the body: therefore, it is said to be experienced by the body). 'This happiness is profound' (profound: this happiness is profound). 'Only the wise and holy ones can speak of its faults' (wise and holy ones: only the wise and holy ones can speak of its faults). 'And are capable of abandoning it' (abandoning it: and are capable of abandoning it). 'Most others cannot' (cannot: most others cannot). 'Therefore, it is said that the wise and holy ones can speak of and abandon it' (speak of and abandon it: therefore, it is said that the wise and holy ones can speak of and abandon it). 'This example is given to show the depth of happiness' (depth of happiness: this example is given to show the depth of happiness). 'Mindfully experiencing happiness, etc., is its core of samadhi' (core of samadhi: mindfully experiencing happiness, etc., is its core of samadhi). 'Mindfully recalling the fault of experiencing happiness in one's own realm' (one's own realm: mindfully recalling the fault of experiencing happiness in one's own realm). 'Moving towards one-pointedness' (one-pointedness: moving towards one-pointedness). 'Is called mindfully experiencing happiness, entering the practice of the third Dhyana' (entering the practice of the third Dhyana: is called mindfully experiencing happiness, entering the practice of the third Dhyana). The Sutra says: 'The fourth Dhyana is the cessation of suffering and happiness' (fourth Dhyana: the state of cessation of suffering and happiness). 'First, eliminate sorrow and joy' (sorrow and joy: first, eliminate sorrow and joy). 'Neither suffering nor happiness, abandoning recollection, maintaining purity' (purity: neither suffering nor happiness, abandoning recollection, maintaining purity). 'Entering the practice of the fourth Dhyana' (entering the practice of the fourth Dhyana). 'The cessation of suffering and happiness, first eliminating sorrow and joy, is the elimination of obstacles' (elimination of obstacles: the cessation of suffering and happiness, first eliminating sorrow and joy, is the elimination of obstacles). 'In the previous two Dhyanas' (previous two Dhyanas: in the previous two Dhyanas). 'The suffering that was eliminated is no longer present in this realm' (this realm: the suffering that was eliminated is no longer present in this realm). 'Therefore, it is said to be the cessation of suffering' (cessation of suffering: therefore, it is said to be the cessation of suffering). 'The happiness of the third Dhyana is personally eliminated in this realm' (this realm: the happiness of the third Dhyana is personally eliminated in this realm). 'Therefore, it is said to be the cessation of happiness' (cessation of happiness: therefore, it is said to be the cessation of happiness). Question: 'Suffering was eliminated in the second Dhyana' (second Dhyana: suffering was eliminated in the second Dhyana). 'It was not personally eliminated in this realm' (this realm: it was not personally eliminated in this realm). 'Why is it said to be the cessation of suffering?' (cessation of suffering: why is it said to be the cessation of suffering?). The Chengshi Lun explains: 'To show that this Dhyana is an immovable Dhyana, where both suffering and happiness are completely extinguished' (immovable Dhyana: to show that this Dhyana is an immovable Dhyana, where both suffering and happiness are completely extinguished). 'Therefore, it is mentioned' (mentioned: therefore, it is mentioned). 'It can also be said that the happiness in the third Dhyana' (third Dhyana: it can also be said that the happiness in the third Dhyana). 'Is regarded as suffering' (suffering: is regarded as suffering). 'When that happiness is ceased, it is called the cessation of suffering' (cessation of suffering: when that happiness is ceased, it is called the cessation of suffering). 'Therefore, it is said to be the cessation of suffering and happiness' (cessation of suffering and happiness: therefore, it is said to be the cessation of suffering and happiness). Question: 'Why can the happiness of the third Dhyana be regarded as suffering?' (third Dhyana: why can the happiness of the third Dhyana be regarded as suffering?). Nāgārjuna explains: 'From the perspective of a coarse mind' (coarse mind: from the perspective of a coarse mind).
者。說彼為樂。望細心者。即為大苦。如人指手打木等事。寤者為樂。樂睡眠者用為大苦。此亦如是。憂受先在初禪中滅。喜受先在三禪中滅。故言先滅。若爾苦者亦前地滅。何不說先。釋言。應齊。但憂與喜並前地滅故彰先滅。苦雖先滅。對苦之樂此地始離。若當說言先滅苦樂。謂樂亦先。是以不彰。問曰。憂喜既前地滅。何故此說。成實亦言。為彰此禪是不動禪免絕四受。所以說之。不苦不樂是其利益。問曰。余禪皆先彰治。何故此禪先明利益。乘前便故。對前苦樂彰其不苦不樂義便。故先說之。此益是其中容之受。舍前苦樂。是故名為不苦不樂。若爾此受亦舍憂喜。何故不名不憂不喜。釋有三義。一苦樂在前。故先對之名不苦樂。二對苦之樂此地親斷。是故說為不苦不樂。憂喜並非此地親斷。故不對之。三簡通異別。五受分別。憂喜在於苦樂之外。三受分別。憂之與喜通名苦樂。苦樂通故。今此對之名不苦樂。舍念清凈是其對治。舍前樂過念前樂過。故言舍念。前地治喜。今復治樂。治過畢竟故言清凈。入四禪行是四禪體也。
解四空中別有三門。一辨其相。二明空識一切入空識二解脫空識二種定空識一切處差別相。三隨文釋義。第一辨相。空處定者。行者深見四禪地中色相惱礙。故須修之。修法雲何。
略有四種。一方便道。二無礙道。三解脫道。四是定體。方便道者。有其二種。一遠方便。將修空定。先學住心。得住心已學作空想。始緣門戶井穴中空。還來住心。住已復觀。如是往返令心見空了了分明。以漸廣之。還來住心。住心已復廣。如是展轉見一切界。唯是一空更無色相。二近方便。亦依住心學觀下法為苦粗障。觀察上法為上妙出。還來住心。住已復觀。如是往返極令淳熟。此二皆是想心觀行未實見法。故名方便。無礙道者。由前方便勛修力故。入住心中。發生智慧如實見下。或苦或粗或障。三中趣一。不須具三。以此正斷四禪之結。故名無礙。解脫道者。無礙心后即見上地。或止或妙或出。三中趣一。不須具三。此累外起。故名解脫。如是九遍下緣為無礙。九遍上緣為脫解。言定體者。前三皆是空處方便。于彼第九解脫道邊得空處法名為定體。爾時雖得。而未現前。更作方便。斂心趣入方現在前。識處定者。患前空定外緣之苦。故須修之。修亦有四。一方便道。二無礙道。三解脫道。四是定體。方便道中亦有遠近。遠方便者。先得住心。依此住心舍外空緣緣內心識。還入住心。住已復緣。如是往返令於心識照見分明。以漸廣之。緣無邊識皆令明瞭。何者無邊。如成實說。空無邊故識亦無邊。此乃用前空處
【現代漢語翻譯】 現代漢語譯本 略有四種：一是方便道，二是無礙道，三是解脫道，四是定體。 方便道有兩種：一是遠方便。將要修習空定（Śūnyatā-samādhi，專注于空的禪定），先學習安住於心。得到安住於心后，學習作空想，開始觀想門戶、井穴等內部是空的，然後回到安住於心。安住后再次觀想，這樣往返，使心見到空性，清清楚楚、明明白白。逐漸擴大觀想範圍，然後回到安住於心。安住於心后再次擴大觀想範圍，這樣輾轉觀想，見到一切世界都只是一片空性，再沒有色相。二是近方便。也是依靠安住於心，學習觀想下層法是苦、粗、障礙，觀察上層法是殊勝、微妙、出離。然後回到安住於心。安住后再次觀想，這樣往返，使觀想達到純熟。這兩種都是想心觀行，沒有真實見到法，所以稱為方便。 無礙道：由於之前的方便道長期修習的力量，在安住於心中，發生智慧，如實見到下層法，或者是苦，或者是粗，或者是障礙，三者中取其一，不必全部具備。用這種智慧來斷除四禪的結縛，所以稱為無礙。 解脫道：在無礙心之後，立即見到上層地，或者是止，或者是妙，或者是出，三者中取其一，不必全部具備。這種智慧能斷除外在的束縛，所以稱為解脫。像這樣，九遍觀想下層緣為無礙，九遍觀想上層緣為解脫。 定體：前面三種都是空無邊處定的方便。在那第九個解脫道旁邊，得到空無邊處法，稱為定體。這時雖然得到了，但還沒有顯現出來，需要再次作方便，收斂心意趣入，才能現在前。識無邊處定（Vijñānānantya-āyatana-samāpatti，無邊識處的禪定）：是厭患前面空無邊處定外緣的苦，所以需要修習。修習也有四種：一是方便道，二是無礙道，三是解脫道，四是定體。方便道中也有遠近兩種。遠方便：先得到安住於心，依靠這個安住於心，捨棄外在的空緣，緣于內心的識。然後回到安住於心。安住后再次緣于識，這樣往返，使心識照見得清清楚楚、明明白白。逐漸擴大觀想範圍，緣于無邊識，都使之明了。什麼是無邊？如《成實論》所說，因為空無邊，所以識也無邊。這乃是用前面的空處
【English Translation】 English version There are four kinds of 'Lue' (略): first, the Path of Expediency (Upāya-mārga); second, the Path of Non-Obstruction (Avyāhata-mārga); third, the Path of Liberation (Mokṣa-mārga); and fourth, the Substance of Samādhi (定體). The Path of Expediency has two types: first, Distant Expediency. When about to cultivate the Emptiness Samādhi (Śūnyatā-samādhi, meditation focusing on emptiness), first learn to abide in the mind. Having attained abiding in the mind, learn to create the thought of emptiness, initially contemplating the emptiness within doorways, well openings, and the like, then return to abiding in the mind. After abiding, contemplate again, repeating this process to make the mind see emptiness clearly and distinctly. Gradually expand the scope of contemplation, then return to abiding in the mind. After abiding in the mind, expand the scope again, contemplating in this way until seeing all realms as merely emptiness, with no form remaining. Second, Near Expediency. Also relying on abiding in the mind, learn to contemplate lower dharmas as suffering, coarse, and obstructive, and observe higher dharmas as supreme, subtle, and liberating. Then return to abiding in the mind. After abiding, contemplate again, repeating this process to make the contemplation fully mature. Both of these are contemplation and practice with the thinking mind, not truly seeing the Dharma, so they are called Expediency. The Path of Non-Obstruction: Due to the power of prolonged cultivation of the previous Path of Expediency, within abiding in the mind, wisdom arises, truly seeing lower dharmas as either suffering, coarse, or obstructive, choosing one of the three, not necessarily all three. Using this wisdom to sever the bonds of the Four Dhyānas (四禪), hence it is called Non-Obstruction. The Path of Liberation: After the mind of Non-Obstruction, immediately seeing the higher realm, as either cessation, subtle, or liberating, choosing one of the three, not necessarily all three. This wisdom can sever external fetters, hence it is called Liberation. In this way, contemplating the lower condition nine times is Non-Obstruction, and contemplating the higher condition nine times is Liberation. The Substance of Samādhi: The previous three are all expediencies for the Ākāśānantya-āyatana (空無邊處定, the samadhi of infinite space). Near that ninth Path of Liberation, obtaining the Dharma of the Ākāśānantya-āyatana is called the Substance of Samādhi. Although obtained at that time, it has not yet manifested; further effort is needed, gathering the mind and directing it inward, so that it may manifest. The Vijñānānantya-āyatana-samāpatti (識無邊處定, the samadhi of infinite consciousness): is cultivated because of the suffering of the external conditions of the previous Ākāśānantya-āyatana. Cultivation also has four aspects: first, the Path of Expediency; second, the Path of Non-Obstruction; third, the Path of Liberation; and fourth, the Substance of Samādhi. Within the Path of Expediency, there are also distant and near aspects. Distant Expediency: First, attain abiding in the mind, relying on this abiding in the mind, abandon external conditions of emptiness, and focus on the consciousness within the mind. Then return to abiding in the mind. After abiding, focus on consciousness again, repeating this process to make the mind see consciousness clearly and distinctly. Gradually expand the scope of contemplation, focusing on infinite consciousness, making it all clear. What is infinite? As the Tattvasiddhi Śāstra (成實論) says, because space is infinite, consciousness is also infinite. This is using the previous space
定中無邊空識為境界矣。余如前釋。無所有定者。患前識處廣緣之苦。故復修之。修亦有四。名字同前。方便道中亦有遠近。遠方便者。先得住心。依彼住心唯緣一識。還入住心。住已復緣。如是往返極令明瞭。故復舍之。修非想定亦有四種。名字同前。方便道中亦有遠近。遠方便者。先住其心。次依住心。舍前所緣。作無想觀。還入住心。住已復觀。如是往返極令純熟。近方便者。依彼住心。觀無所有。為苦粗障。觀非想地作止妙出。如是往返極令純熟。余如前釋。第二門中明其空識一切入等差別之相。十一切入中。空識一切入唯取空識二方便道。能廣緣故。余皆不取。八解脫中。空識解脫唯取空識二解脫道及彼定體。余皆不取。何故如是。彼方便道未離下過故非解脫。無礙雖斷下地之過。未能出累。亦非解脫。又雜心云。無礙下緣。故非背舍。非背舍故不名解脫。問曰。為當一切空識二解脫道及彼定體悉是解脫。亦有非者。釋有通別。通則皆是。于中別分。聖得者是。凡得者非。故龍樹云。空處乃至非想解脫如四空定。所言異者。聖人得者名為解脫。凡夫得者不名解脫。有退轉故。解脫如是。八禪定中空識二定義有通別。通而論之。無礙解脫及彼定體悉名為定。如未來禪亦名為禪。方便道者未得上法。所以不取。
【現代漢語翻譯】 現代漢語譯本 『定中無邊空識為境界矣。余如前釋。』意思是說，在禪定中，以無邊無際的空和識作為觀想的境界。其餘的解釋和前面一樣。 『無所有定者。患前識處廣緣之苦。故復修之。修亦有四。名字同前。方便道中亦有遠近。遠方便者。先得住心。依彼住心唯緣一識。還入住心。住已復緣。如是往返極令明瞭。故復舍之。』意思是說，修習無所有定的人，因為厭患前面識處定廣闊的攀緣之苦，所以再次修習此定。修習也有四種，名稱和前面一樣。在修習的方便道中，也有遠和近的差別。所謂的遠方便，是先要得到住心，依靠這個住心，只緣於一個識，然後回到住心。安住之後，再次攀緣。這樣往返多次，使其非常明瞭，所以最終捨棄它。 『修非想定亦有四種。名字同前。方便道中亦有遠近。遠方便者。先住其心。次依住心。舍前所緣。作無想觀。還入住心。住已復觀。如是往返極令純熟。近方便者。依彼住心。觀無所有。為苦粗障。觀非想地作止妙出。如是往返極令純熟。余如前釋。』意思是說，修習非想非非想定也有四種，名稱和前面一樣。在修習的方便道中，也有遠和近的差別。所謂的遠方便，是先安住其心，然後依靠住心，捨棄前面所緣的境界，作無想的觀想，然後回到住心。安住之後，再次觀想。這樣往返多次，使其非常純熟。所謂的近方便，是依靠那個住心，觀想無所有處，認為是苦、粗糙、障礙，觀想非想非非想處，認為是止息、微妙、出離。這樣往返多次，使其非常純熟。其餘的解釋和前面一樣。 『第二門中明其空識一切入等差別之相。十一切入中。空識一切入唯取空識二方便道。能廣緣故。余皆不取。』意思是說，在第二門中，說明空無邊處識無邊處一切入等等的差別相。在十一切入中，空無邊處一切入和識無邊處一切入只取空無邊處和識無邊處兩種方便道，因為它們能夠廣泛地攀緣，其餘的都不取。 『八解脫中。空識解脫唯取空識二解脫道及彼定體。余皆不取。何故如是。彼方便道未離下過故非解脫。無礙雖斷下地之過。未能出累。亦非解脫。又雜心云。無礙下緣。故非背舍。非背舍故不名解脫。』意思是說，在八解脫中，空無邊處解脫和識無邊處解脫只取空無邊處和識無邊處兩種解脫道以及它們的定體，其餘的都不取。為什麼這樣呢？因為那些方便道還沒有脫離下地的過患，所以不是解脫。無礙道雖然斷除了下地的過患，但未能超出累贅，也不是解脫。而且《雜心論》中說，無礙道還緣于下地，所以不是背舍（Vimoksha），不是背舍所以不稱為解脫。 『問曰。為當一切空識二解脫道及彼定體悉是解脫。亦有非者。釋有通別。通則皆是。于中別分。聖得者是。凡得者非。故龍樹云。空處乃至非想解脫如四空定。所言異者。聖人得者名為解脫。凡夫得者不名解脫。有退轉故。解脫如是。』意思是說，有人問：難道一切空無邊處和識無邊處兩種解脫道以及它們的定體都是解脫嗎？還是有不是解脫的呢？解釋有通和別兩種。總的來說，都是解脫。在其中分別，聖人得到的才是解脫，凡夫得到的不是解脫。所以龍樹（Nagarjuna）說，空無邊處乃至非想非非想處的解脫就像四空定一樣。所說的不同之處在於，聖人得到的稱為解脫，凡夫得到的不能稱為解脫，因為有退轉的緣故。解脫就是這樣。 『八禪定中空識二定義有通別。通而論之。無礙解脫及彼定體悉名為定。如未來禪亦名為禪。方便道者未得上法。所以不取。』意思是說，在八禪定中，空無邊處和識無邊處兩種禪定的定義有通和別兩種。總的來說，無礙道、解脫道以及它們的定體都稱為禪定，就像未來的禪定也稱為禪定一樣。方便道因為還沒有得到上法，所以不取。
【English Translation】 English version 'In the Samadhi, the boundless emptiness and consciousness are taken as the realm.' The rest is explained as before. 'Those who practice the Station of No-thing-ness Samadhi, because they are weary of the suffering of extensively clinging in the previous Station of Consciousness, therefore cultivate it again. There are also four types of cultivation, with the same names as before. In the path of skillful means, there are also distinctions of far and near. The far skillful means is to first attain the abiding mind. Relying on that abiding mind, only focus on one consciousness. Then return to the abiding mind. After abiding, focus again. Repeat this back and forth until it is extremely clear, and therefore abandon it.' 'Cultivating the Station of Neither Perception Nor Non-Perception also has four types, with the same names as before. In the path of skillful means, there are also distinctions of far and near. The far skillful means is to first abide in the mind. Then, relying on the abiding mind, abandon the previous object of focus and contemplate no-thought. Then return to the abiding mind. After abiding, contemplate again. Repeat this back and forth until it is extremely pure. The near skillful means is to rely on that abiding mind and contemplate the Station of No-thing-ness as suffering, coarse, and obstructive. Contemplate the Station of Neither Perception Nor Non-Perception as cessation, subtle, and liberating. Repeat this back and forth until it is extremely pure. The rest is explained as before.' 'In the second section, the differences between the All-Accomplishing Entry of Emptiness and Consciousness, etc., are clarified. Among the Ten All-Accomplishing Entries, the All-Accomplishing Entry of Emptiness and Consciousness only takes the two skillful means paths of Emptiness and Consciousness, because they can extensively cling. The rest are not taken.' 'Among the Eight Liberations, the Liberation of Emptiness and Consciousness only takes the two liberation paths of Emptiness and Consciousness and their Samadhi body. The rest are not taken. Why is this so? Because those skillful means paths have not yet separated from the faults of the lower realms, they are not liberation. Although the Unobstructed Path cuts off the faults of the lower realms, it cannot escape entanglement, so it is also not liberation. Moreover, the Miscellaneous Abhidharma Heart Treatise says, 'The Unobstructed Path clings to the lower realms, so it is not Vimoksha (背舍). Because it is not Vimoksha, it is not called liberation.' 'Question: Are all the two liberation paths of Emptiness and Consciousness and their Samadhi body liberation, or are there some that are not? The explanation has both general and specific aspects. Generally speaking, they are all liberation. Specifically, those attained by sages are liberation, while those attained by ordinary people are not. Therefore, Nagarjuna (龍樹) says, 'The liberation of the Station of Emptiness and even the Station of Neither Perception Nor Non-Perception is like the Four Formless Stations. The difference is that what is attained by sages is called liberation, while what is attained by ordinary people is not, because there is the possibility of regression.' Liberation is like this.' 'Among the Eight Samadhis, the definitions of the two Samadhis of Emptiness and Consciousness have both general and specific aspects. Generally speaking, the Unobstructed Path, the Liberation Path, and their Samadhi body are all called Samadhi, just as the future Samadhi is also called Samadhi. The skillful means path is not taken because it has not yet attained the higher Dharma.'
別則唯取空識定體。以之為定。方便無礙及解脫道是定方便非正定體。所以不取。若論空識二一切處。一切皆是。故成實云。若定不定。若垢若凈。若因若果。有漏無漏皆是空識一切處矣。
第三門中隨文辨釋。空處定者。經言。過一切色想。滅一切有對想。不念別異想。不分別色等境界。知無邊虛空。即入無邊虛空行。過色乃至不念別異是其滅障。滅緣色想。問曰。何故不滅色體唯滅色想。釋言。心患可以修斷。故滅色想。色體難離。要生空處方能捨之。故此不論。問曰。何故不言滅受及余心法。偏言滅想。釋言。想者取相為義。取彼色相。專是想過故言滅想。雖言滅想。余心心法通亦隨宜。又四禪中多滅諸受。四空定中多滅諸想。故偏說之。想所緣色離合不定。總唯一色。或分為二。一可見色。謂眼所行。二不可見色。謂耳鼻等所行之色。或分為三。一可見有對。謂眼所行。二不可見有對色。謂耳鼻舌身所行之色。此等皆是有對。有礙色根所對。故言有對。三不可見無對。謂意所行。無作之色不為對礙色根所對。故言無對。或分為六。謂六塵色。眼所行者色體名色。余根所行色數名色。或分十一。謂五根五塵及無作色。細分無量。今據一門且論三種。對之以明滅三種想。過色想者。可見有對色想滅也。故地
【現代漢語翻譯】 現代漢語譯本 別則唯取空識定體，以之作為禪定（定）。方便無礙以及解脫之道是禪定的輔助手段（方便），不是真正的禪定本體，所以不取。如果討論空無邊處和識無邊處這二種一切處定，一切都包含在其中。所以《成實論》說：『若定若不定，若垢若凈，若因若果，有漏無漏，都是空無邊處和識無邊處。』
第三部分，隨文辨別解釋。空無邊處定，經文說：『超越一切色想（rupa-samjna），滅除一切有對想（pratigha-samjna），不念各種差別之想（nanatva-samjna），不分別色等境界，了知無邊虛空，即進入無邊虛空的境界。』超越色想乃至不念差別之想，是滅除障礙。滅除緣於色想的障礙。問：為什麼不滅除色體，只滅除色想？解釋說：心裡的疾患可以通過修行斷除，所以滅除色想。色體難以脫離，要生到空無邊處才能捨棄它，所以這裡不討論。問：為什麼不說滅除受（vedana）以及其他心法（citta-dharma），而偏偏說滅除想（samjna）？解釋說：想的含義是取相，取彼色相，專門是想的過失，所以說滅除想。雖然說滅除想，其餘心和心法也普遍地隨順適宜。而且在四禪定中，大多滅除各種感受，在四空定中，大多滅除各種想，所以偏重說想。想所緣的色，離合不定，總的來說只有一個色，或者分為二種：一是可見色，即眼睛所見的；二是不可見色，即耳鼻等所見的色。或者分為三種：一是可見有對色，即眼睛所見的；二是不可見有對色，即耳鼻舌身所見的色，這些都是有對，被有礙的色根所對，所以說有對；三是不可見無對色，即意識所見的，無作之色不被對礙的色根所對，所以說無對。或者分為六種，即六塵色（sad-visaya）。眼睛所見之色體名為色，其餘根所見之色數名為色。或者分為十一種，即五根（panca indriyani），五塵（panca visaya）以及無作色。細分則有無量種。現在根據一種分類，暫且討論三種，對應來說明滅除三種想。超越色想，就是滅除可見有對色想。所以地...
【English Translation】 English version Specifically, it only takes the nature of emptiness and consciousness as the essence of Samadhi (dhyana). Expedient means (upaya) without hindrance and the path of liberation are aids to Samadhi, not the true essence of Samadhi, so they are not taken. If we discuss the two All-Accomplishing Abodes of the Boundless Space and Boundless Consciousness, everything is included within them. Therefore, the Tattvasiddhi Shastra says: 'Whether it is Samadhi or not Samadhi, whether it is defiled or pure, whether it is cause or effect, whether it is with outflows or without outflows, all are the All-Accomplishing Abodes of Boundless Space and Boundless Consciousness.'
In the third section, explanations are provided according to the text. Regarding the Samadhi of the Boundless Space, the sutra says: 'Transcending all perceptions of form (rupa-samjna), eliminating all perceptions of resistance (pratigha-samjna), not dwelling on perceptions of difference (nanatva-samjna), not discriminating the realms of form, etc., knowing the boundless space, one enters the state of boundless space.' Transcending perceptions of form up to not dwelling on perceptions of difference is the elimination of obstacles. Eliminating the obstacles arising from perceptions of form. Question: Why not eliminate the substance of form, but only eliminate the perception of form? Explanation: Mental afflictions can be eliminated through practice, so the perception of form is eliminated. The substance of form is difficult to detach from; one must be born into the Boundless Space realm to abandon it, so it is not discussed here. Question: Why not say eliminate feeling (vedana) and other mental phenomena (citta-dharma), but specifically say eliminate perception (samjna)? Explanation: The meaning of perception is to grasp characteristics, grasping the characteristics of form, which is specifically the fault of perception, so it is said to eliminate perception. Although it is said to eliminate perception, the remaining mind and mental phenomena are also universally adapted accordingly. Moreover, in the four Dhyanas, most feelings are eliminated, and in the four Formless Realms, most perceptions are eliminated, so perception is emphasized. The form that perception relies on is uncertain in separation and combination, but generally there is only one form, or it is divided into two types: one is visible form, which is what the eye sees; the other is invisible form, which is what the ears, nose, etc., see. Or it is divided into three types: one is visible resistant form, which is what the eye sees; the second is invisible resistant form, which is what the ears, nose, tongue, and body see; these are all resistant, opposed by the obstructive sense organs, so they are called resistant; the third is invisible non-resistant form, which is what the mind sees, the uncreated form is not opposed by the obstructive sense organs, so it is called non-resistant. Or it is divided into six types, which are the six sense objects (sad-visaya). The substance of form seen by the eye is called form, and the number of forms seen by the other senses is called form. Or it is divided into eleven types, which are the five sense organs (panca indriyani), the five sense objects (panca visaya), and uncreated form. When finely divided, there are countless types. Now, according to one classification, let's temporarily discuss three types, correspondingly explaining the elimination of three types of perception. Transcending the perception of form is the elimination of the perception of visible resistant form. Therefore, the earth...
論言。所謂眼識和合想滅。滅有對者不可見有對色想滅也。故地論言。謂耳鼻舌身識和合想滅。不念別異想者。不可見無對色想滅也。故地論云。所謂意識和合想滅。良以意識緣一切法。于中別分緣色邊滅。故言別異。初句言過。第二言滅。第三不念綺互言耳。問曰鼻舌二識之身初禪中滅。眼耳身等三識之身二禪中滅。何故至此方云眼識乃至身識和合想滅。釋言。對治有其四種。一壞對治。謂方便道及無礙道觀察下法苦無常等。可破可壞。二斷對治。謂無礙道正斷下過。三持對治。解脫為首。及后一切無礙解脫持前無為。使之不失。四遠分對治。解脫為首。及后一切無礙解脫遠能令前所斷諸過更不重起。今空處定望彼五識相應之想。有持對治遠分對治。故說過滅。此義一切諸論大同。唯成實中獨為異釋彼。言過色想者。過彼色香味觸之想。滅有對者。還滅色香味觸之想。以彼對礙故須滅之。道言不念別異想者。緣聲想滅。聲從眾緣擊發而生。故曰別異。彼宗不立無作色。故為此解釋。考論經意。當如前解。不分別色等是其對治。知無邊虛空是其利益。入無邊空行是其定體。識處定者。經言。過無邊虛空想。見外念粗分別過患。知無邊識處安穩。入無邊識處行。過無邊空想。是其滅障。論言。行者深厭色故以空為治。色
【現代漢語翻譯】 現代漢語譯本： 關於『論言』。所謂眼識（眼睛的識別能力）和合想滅，是指滅除有對之物，不可見有對之色想的滅除。所以《地論》說：『所謂耳鼻舌身識（耳朵、鼻子、舌頭、身體的識別能力）和合想滅，不念別異想者，是指不可見無對之色想的滅除。』所以《地論》說：『所謂意識（思想意識）和合想滅，是因為意識緣於一切法，于其中分別緣於色邊而滅，所以說別異。』第一句說『過』，第二句說『滅』，第三句說『不念』，是互相補充說明。問：鼻識和舌識在初禪中滅除，眼識、耳識、身識等三種識別能力在二禪中滅除，為什麼到這裡才說眼識乃至身識和合想滅？回答：對治有四種：一是壞對治，指通過方便道和無礙道觀察下法的苦、無常等，可以破除和破壞；二是斷對治，指無礙道真正斷除下層的過失；三是持對治，以解脫為首，以及之後的一切無礙解脫，保持之前的無為，使之不喪失；四是遠分對治，以解脫為首，以及之後的一切無礙解脫，能夠使之前所斷除的各種過失不再重新產生。現在空無邊處定對於五識相應的想，具有持對治和遠分對治的作用，所以說『過滅』。這個意義在各種論中基本相同。只有《成實論》中有不同的解釋，他們說『過色想』，是指超過色、香、味、觸之想；『滅有對者』，還是指滅除色、香、味、觸之想，因為它們有對礙，所以需要滅除。道說『不念別異想者』，是指緣于聲音之想的滅除，聲音從各種因緣的撞擊而產生，所以說『別異』。他們宗派不立無作色，所以這樣解釋。考察論和經的意義，應當按照前面的解釋。不分別色等是其對治，知道無邊虛空是其利益，進入無邊虛空行是其定體。識無邊處定，經中說：『超過無邊虛空想，見到外念粗分別的過患，知道無邊識處是安穩的，進入無邊識處行。』超過無邊空想，是其滅障。論中說：修行者因為深深厭惡色，所以用空作為對治。色
【English Translation】 English version: On 'Treatise on Words'. The so-called cessation of the aggregation of eye-consciousness (the ability of the eye to recognize) and thought refers to the cessation of things that have opposition, the cessation of the thought of visible objects with opposition. Therefore, the Shidi Jing Lun (Treatise on the Ten Stages Sutra) says: 'The so-called cessation of the aggregation of ear, nose, tongue, and body consciousness (the ability of the ears, nose, tongue, and body to recognize), and the non-recollection of differentiated thoughts, refers to the cessation of the thought of invisible objects without opposition.' Therefore, the Shidi Jing Lun says: 'The so-called cessation of the aggregation of consciousness (thought consciousness) is because consciousness is related to all dharmas, and among them, it is specifically related to the edge of form and ceases, so it is called differentiation.' The first sentence says 'transcend', the second sentence says 'cessation', and the third sentence says 'non-recollection', which are mutually complementary explanations. Question: Nose-consciousness and tongue-consciousness cease in the first Dhyana (meditative state), and eye-consciousness, ear-consciousness, body-consciousness, etc., cease in the second Dhyana. Why is it said here that the aggregation of eye-consciousness and even body-consciousness and thought ceases? Answer: There are four types of antidotes: First, destructive antidote, which refers to observing the suffering, impermanence, etc., of lower dharmas through expedient means and unobstructed paths, which can be broken and destroyed; second, severance antidote, which refers to the unobstructed path truly severing the faults of the lower levels; third, sustaining antidote, with liberation as the head, and all subsequent unobstructed liberations, maintaining the previous non-action, so that it is not lost; fourth, distant-cause antidote, with liberation as the head, and all subsequent unobstructed liberations, which can prevent the various faults that were previously severed from reoccurring. Now, the Station of Limitless Space has the function of sustaining antidote and distant-cause antidote for the thought corresponding to the five consciousnesses, so it is said 'transcend cessation'. This meaning is basically the same in various treatises. Only the Chengshi Lun (Tattvasiddhi Shastra) has a different explanation, they say 'transcend form-thought', which refers to exceeding the thought of form, smell, taste, and touch; 'cessation of things with opposition', still refers to the cessation of the thought of form, smell, taste, and touch, because they have opposition, so they need to be eliminated. The path says 'non-recollection of differentiated thoughts', which refers to the cessation of thoughts related to sound, sound arises from the collision of various causes and conditions, so it is called 'differentiation'. Their sect does not establish uncreated form, so they explain it this way. Examining the meaning of the treatises and sutras, it should be interpreted according to the previous explanation. Not distinguishing form, etc., is its antidote, knowing limitless space is its benefit, and entering the practice of limitless space is its samadhi (meditative absorption). The Station of Limitless Consciousness, the sutra says: 'Transcending the thought of limitless space, seeing the faults of external thoughts and coarse distinctions, knowing that the Station of Limitless Consciousness is stable, and entering the practice of limitless consciousness.' Transcending the thought of limitless space is its obstacle to cessation. The treatise says: Practitioners deeply detest form, so they use emptiness as an antidote. Form
患既除。空治亦舍。如人度河並舍船筏。亦如出賊舍之遠去。故滅空想。見外念粗過是其對治。知識處安隱是其利益。入無邊識行是其定體。無所有定者。經言。過無邊識想。見粗念分別過患。知無所有安隱。即入無處有處行。過無邊識是其滅障。空無邊故。緣空之識亦復無邊。識無邊故。苦亦無邊。故須滅之。見粗分別過是其對治。知無所有安穩是其利益。入無所有是其定體。非想定者。經言。過無所有想。見無所有念分別過患。知非想非非想安穩。即入非想非非想處行。過無所有想是其滅障。見念分別過是其對治。前無所有雖舍多想。猶有少想。見彼少想。如癰如瘡如毒如箭。故復舍之緣于非想。復見一向非想為過。謂為愚癡。緣非非想。亦可但嫉有想之過。緣于非想。聖人以理說為有想。名非非想。知非想安穩是其利益。入非想行是其定體。上來第二別解八禪。
第三門中明其定具。生定之因名為定具。具中開合廣略不定。或說為四。謂道品中四如意足。彼皆定因故名定具。后當廣釋。或復論五如上廣解。謂慾念精進巧慧一心。或說為七。如地持說。一持凈戒。二守根門。三食知量。四滅睡眠。五近善人。六知過不犯。七有犯能悔。彼說此七為善方便。當知亦是定之具也。或分十一。如成實說。一持凈戒
【現代漢語翻譯】 現代漢語譯本 病患既然已經去除，就連作為治療手段的空觀也要捨棄，就像人們渡過河流后，連船筏也要捨棄一樣，也像逃離盜賊后，要遠遠地捨棄他們一樣。所以，滅除對空性的執著，認識到外在念頭的粗糙是其對治方法，認識到知識所處的境界是安穩的是其利益，進入無邊識的行境是其禪定的本體。對於無所有定，經中說：『超越無邊識的念想，認識到粗糙念頭的分別帶來的過患，知道無所有的境界是安穩的』，就進入到既非有也非無的行境。超越無邊識是其滅除障礙的方法，因為空是無邊無際的，緣于空的意識也是無邊無際的，意識無邊無際，痛苦也是無邊無際的，所以必須滅除它。認識到粗糙分別的過患是其對治方法，知道無所有是安穩的是其利益，進入無所有是其禪定的本體。對於非想定，經中說：『超越無所有的念想，認識到無所有念頭的分別帶來的過患，知道非想非非想的境界是安穩的』，就進入到非想非非想處的行境。超越無所有的念想是其滅除障礙的方法，認識到念頭分別的過患是其對治方法。之前的無所有定雖然捨棄了很多念想，但仍然有少許念想存在，認識到這些少許念想，就像毒瘡、毒藥、毒箭一樣，所以再次捨棄它，而緣于非想。又認識到一味地執著于非想也是一種過患，認為那是愚癡。緣于非非想，也可以僅僅是嫉妒有念想的過患，而緣于非想。聖人以理智來說，認為那是有念想的，名為非非想。知道非想的境界是安穩的是其利益，進入非想的行境是其禪定的本體。以上是第二部分，分別解釋八禪。 第三部分闡明禪定的工具。產生禪定的原因稱為禪定的工具。工具的開合、廣略不定。或者說有四種，即道品中的四如意足（chanda-samadhi-padhana-sankhara-pakka，欲、精進、心、觀四種定），它們都是禪定的原因，所以稱為禪定的工具，後面會詳細解釋。或者說有五種，如上面廣泛解釋的那樣，即欲、念、精進、巧慧、一心。或者說有七種，如《瑜伽師地論》（Yogacarabhumi-sastra）所說：一、持凈戒（sila，戒律清凈），二、守護根門（indriya-samvara，守護六根），三、飲食知量（bhojane matra-jnatā，飲食適量），四、滅除睡眠（jagariya-yoga，克服睡眠），五、親近善人（kalyana-mittata，親近善友），六、知道過失而不犯（anavadyata，知過不犯），七、有犯能懺悔（apatty-apatidesana，犯錯能懺悔）。他們說這七種是好的方便，應當知道它們也是禪定的工具。或者分為十一種，如《成實論》（Satyasiddhi-sastra）所說：一、持凈戒（sila，戒律清凈）。
【English Translation】 English version Once the illness is removed, even the emptiness used as treatment should be discarded, just as people discard the raft after crossing a river, or as one abandons thieves far away after escaping them. Therefore, eliminating attachment to emptiness, recognizing the coarseness of external thoughts is its antidote, realizing that the state where knowledge resides is peaceful is its benefit, and entering the realm of boundless consciousness is the essence of its samadhi. Regarding the Station of No-thingness, the sutra says: 'Transcending the thought of boundless consciousness, recognizing the faults of distinguishing coarse thoughts, knowing that the state of no-thingness is peaceful,' one enters the realm of neither existence nor non-existence. Transcending boundless consciousness is the method to eliminate its obstacles, because emptiness is boundless, and the consciousness arising from emptiness is also boundless. Because consciousness is boundless, suffering is also boundless, so it must be eliminated. Recognizing the faults of coarse distinctions is its antidote, knowing that no-thingness is peaceful is its benefit, and entering no-thingness is the essence of its samadhi. Regarding the Station of Neither Perception nor Non-Perception, the sutra says: 'Transcending the thought of no-thingness, recognizing the faults of distinguishing thoughts of no-thingness, knowing that the state of neither perception nor non-perception is peaceful,' one enters the realm of neither perception nor non-perception. Transcending the thought of no-thingness is the method to eliminate its obstacles, and recognizing the faults of distinguishing thoughts is its antidote. Although the previous Station of No-thingness has abandoned many thoughts, there are still a few thoughts remaining. Recognizing these few thoughts as being like a sore, a wound, poison, or an arrow, one abandons them again and focuses on non-perception. Furthermore, recognizing that clinging solely to non-perception is also a fault, considering it to be foolishness, one focuses on non-non-perception, or perhaps simply envies the faults of having thoughts, and focuses on non-perception. Sages rationally consider it to be having thoughts, calling it neither perception nor non-perception. Knowing that the state of non-perception is peaceful is its benefit, and entering the realm of non-perception is the essence of its samadhi. The above is the second part, separately explaining the Eight Jhanas (eight levels of meditative absorption). The third section elucidates the tools for samadhi. The causes that give rise to samadhi are called the tools for samadhi. The opening and closing, the breadth and brevity of the tools are not fixed. Sometimes it is said that there are four, namely the Four Bases of Success (chanda-samadhi-padhana-sankhara-pakka) within the Factors of Enlightenment (bodhipakkhiya-dhamma, conditions conducive to enlightenment): desire, effort, mind, and investigation. These are all causes of samadhi, so they are called the tools for samadhi, which will be explained in detail later. Or it is said that there are five, as explained extensively above, namely desire, mindfulness, effort, skill, and one-pointedness of mind. Or it is said that there are seven, as stated in the Yogacarabhumi-sastra: 1. Maintaining pure precepts (sila), 2. Guarding the sense doors (indriya-samvara), 3. Knowing moderation in eating (bhojane matra-jnatā), 4. Overcoming sleep (jagariya-yoga), 5. Associating with good people (kalyana-mittata), 6. Knowing faults and not committing them (anavadyata), 7. Being able to repent for offenses (apatty-apatidesana). They say that these seven are good means, and it should be known that they are also tools for samadhi. Or they are divided into eleven, as stated in the Satyasiddhi-sastra: 1. Maintaining pure precepts (sila).
。二得善知識。三守根門。四飲食知量。五滅睡眠。六具善覺。七具善信解。八具行者分。九具解脫處。十者無障。十一不著。初持戒者。離殺盜等七不善業。若復通論。離十不善。定由戒生。故須持戒。第二得知識者。能以定法授人之者名善知識。定由師發生。故須知識。故經說言。善知識者。于得道中具足因緣。第三守根門者。眼等是根。念慧心堅守六根。不令塵賊于中壞善。定由守成。故須守之。法無量。何故唯用念慧守乎。念能牽境。慧能分別。故用守之。第四食知量者。行者不為色力淫慾美味故食。但為濟身行道故食。若食過多。增長煩惱妨修定意。故須節量。節至幾許。於己所食三分之二能少益善。第五滅睡眠者。行者自念。大事未辦。事藉勤成。若樂睡眠。世事難成。何況出道。故滅睡眠。滅法雲何。念身無常三惡道苦佛法欲滅睡眠無利。以此硬心而除遣之。第六具善覺者。離八惡覺。所謂欲覺瞋惱親里國土不死族姓輕侮。修習八種大人之覺。謂少欲知足遠離精進念定智慧及不戲論。第七具善信者。信生死法鄙惡可厭。泥洹可欣。第八具行者分者。論釋有五。一者信心。信受師語能隨順行。二者不諂。于善知識直言不曲。故論說言。諂曲難救。質直易度。如世病人實說病狀則易可治。三者少病身力具足
【現代漢語翻譯】 現代漢語譯本 二、親近善知識（能引導修行的人）。 三、守護根門（眼、耳、鼻、舌、身、意六根）。 四、飲食知量（適量飲食）。 五、滅除睡眠。 六、具足善覺（正確的覺悟）。 七、具足善信解（正確的信心和理解）。 八、具足行者分（修行者的條件）。 九、具足解脫處（能夠解脫的地方）。 十、沒有障礙。 十一、不執著。 首先，持戒者遠離殺生、偷盜等七種不善業。如果更廣泛地說，就是遠離十種不善業。禪定是由持戒產生的，所以必須持戒。 第二，得到善知識，是指能夠用禪定的方法教導他人的人，稱為善知識。禪定是由老師傳授發生的，所以需要善知識。因此經書上說，善知識在得道的過程中具備充足的因緣。 第三，守護根門，眼等是根。用念和慧，堅定地守護六根，不讓塵賊從中破壞善法。禪定是由守護根門成就的，所以必須守護它。法門無量，為什麼只用念和慧來守護呢？因爲念能夠牽引境界，慧能夠分別，所以用它們來守護。 第四，飲食知量，修行者不是爲了貪圖色慾、體力、淫慾或美味而吃東西，只是爲了維持身體、修行佛道而吃東西。如果吃得過多，會增長煩惱，妨礙修習禪定，所以必須節制食量。節制到什麼程度呢？吃到自己食量的三分之二，稍微少一點更好。 第五，滅除睡眠，修行者自己要想到，大事尚未完成，事情要靠勤奮才能成功。如果貪圖睡眠，世間的事情都難以成功，更何況是出離世間之道呢？所以要滅除睡眠。滅除睡眠的方法是什麼呢？要想到身體是無常的，三惡道是痛苦的，佛法將要滅亡，睡眠沒有利益。用這種堅定的心來去除它。 第六，具足善覺，遠離八種惡覺，即欲覺、瞋惱覺、親里覺、國土覺、不死覺、族姓覺、輕侮覺。修習八種大人之覺，即少欲、知足、遠離、精進、念、定、智慧以及不戲論。 第七，具足善信，相信生死之法是鄙陋可厭的，涅槃是令人欣喜的。 第八，具足行者分，論釋中有五種：一是信心，相信並接受老師的教導，能夠隨順奉行；二是不諂媚，對於善知識要直言不諱，不拐彎抹角。所以論中說，諂媚的人難以救度，正直的人容易度化。就像世間的病人，如實地說出病情就容易醫治；三是少病，身體健康，體力充足。
【English Translation】 English version 2. Associating with virtuous friends (Kalyana-mitra) (those who can guide practice). 3. Guarding the sense doors (the six senses: eye, ear, nose, tongue, body, and mind). 4. Moderation in eating. 5. Overcoming sleep. 6. Possessing good awareness (correct understanding). 7. Possessing good faith and understanding (correct faith and understanding). 8. Possessing the qualities of a practitioner (the conditions for a practitioner). 9. Possessing places of liberation (places where one can be liberated). 10. Being without obstacles. 11. Non-attachment. Firstly, those who uphold the precepts abstain from the seven unwholesome actions such as killing and stealing. More broadly, they abstain from the ten unwholesome actions. Samadhi (concentration) arises from upholding the precepts, so it is necessary to uphold the precepts. Secondly, obtaining virtuous friends refers to those who can teach others the methods of samadhi, and they are called virtuous friends (Kalyana-mitra). Samadhi arises from the teachings of a teacher, so virtuous friends are needed. Therefore, the scriptures say that virtuous friends possess sufficient conditions for attaining the path. Thirdly, guarding the sense doors, the eyes and other senses are the doors. Use mindfulness (smrti) and wisdom (prajna) to firmly guard the six senses, not allowing the dust thieves to destroy the good within. Samadhi is achieved by guarding the sense doors, so it is necessary to guard them. The Dharma doors are limitless, so why only use mindfulness and wisdom to guard them? Because mindfulness can draw in the object, and wisdom can distinguish, so they are used to guard them. Fourthly, moderation in eating, practitioners do not eat for the sake of sensual pleasure, strength, lust, or delicious flavors, but only to maintain the body and practice the Dharma. If one eats too much, it will increase afflictions and hinder the practice of samadhi, so it is necessary to moderate the amount of food. To what extent should one moderate? Eating two-thirds of one's usual amount, or slightly less, is better. Fifthly, overcoming sleep, practitioners should remind themselves that the great matter has not yet been accomplished, and things are achieved through diligence. If one indulges in sleep, worldly affairs are difficult to accomplish, let alone the path of liberation. Therefore, one must overcome sleep. What is the method for overcoming sleep? One should contemplate that the body is impermanent, the three evil realms are suffering, the Dharma is about to perish, and sleep is not beneficial. Use this firm mind to remove it. Sixthly, possessing good awareness, one should abandon the eight evil thoughts, namely thoughts of desire, anger, relatives, country, immortality, lineage, and contempt. Cultivate the eight thoughts of great beings, namely few desires, contentment, detachment, diligence, mindfulness, concentration, wisdom, and non-idle talk. Seventhly, possessing good faith, believe that the laws of birth and death are base and repulsive, and that Nirvana (Nirvana) is delightful. Eighthly, possessing the qualities of a practitioner, the commentaries explain that there are five: first is faith (sraddha), believing and accepting the teacher's teachings, and being able to follow them accordingly; second is non-flattery, being straightforward and not devious with virtuous friends. Therefore, the commentaries say that those who are flattering are difficult to save, while those who are upright are easy to liberate. Just like worldly patients, it is easier to cure them if they truthfully describe their condition; third is having few illnesses, being healthy and having sufficient strength.
能修禪定。四者精進求定不恩。譬如攢火不息疾得。五者智慧能厭有為。令前四行得聖道果。此五名為具行者分。第九具解脫處者。論釋有五。一佛比丘等為其說法。令達語義歡喜猗樂攝心漏盡。二首善誦經。三為他說法。四獨居思量。五善取定相。謂止舉舍。五中初三是其聞慧。次一思慧。后一修慧。第十無障者。謂無煩惱業報。已具四善輪故能無之。五言四輪者。一生中國。二依善人。三自發正愿。四宿殖善根。生於中國。宿殖善根。能離報障。依止善人。能離業障。自發正愿。離煩惱障。第十一不著者。離取著心。故在世無礙直向涅槃。如水在恒河。離八因緣直趣大海。離八緣者。一不著此岸。二不著彼岸。三不沒中流。四不出陸地。五不為人取。六不為非人取。七不入洄澓。八不腐爛。行者亦爾。于內六入不計我人。名不著此岸。于外六入不計我所。名不著彼岸。離貪瞋癡。名不沒中流。不起慢高。名不出陸地。不近四眾。名不為人取。不持戒求天。名不為非人取。不退戒還家。名不入洄澓。不犯重禁。名不腐爛。定具如是。
第四門中明其定難。妨定名難。難有輕重。輕難無量。略論十五。一多言定難。宜默少言。二多事定難。宜止不為。故地持云。不多遊行。三多覺定難。宜止一緣。四顛倒定難。
【現代漢語翻譯】 現代漢語譯本：能修習禪定。四是精進地尋求禪定而不懈怠。譬如鉆木取火，不停歇就能快速得到火。五是智慧能夠厭離有為法，使前面的四種修行得到證聖道的果報。這五種稱為具足修行者的部分。第九是具足解脫之處。論中解釋有五種：一是佛或比丘等為他說法，使他通達語義，歡喜信樂，攝心使煩惱漏盡。二是首先善於背誦經典。三是為他人說法。四是獨自居住思量。五是善於選取禪定的相，即止、舉、舍（Samatha-Vipassana-Upekkha）。五種中，前三種是聞慧，其次一種是思慧，后一種是修慧。第十是無障礙者，指沒有煩惱、業報的障礙，因為已經具備了四種善輪，所以能夠沒有障礙。五言四輪是指：一是生於中國（指佛法興盛之地，而非地理概念）。二是依止善人。三是自己發起正愿。四是宿世種植善根。生於中國，宿世種植善根，能夠遠離果報的障礙。依止善人，能夠遠離業的障礙。自己發起正愿，能離煩惱的障礙。第十一是不執著者，指遠離取著的心，所以在世間沒有障礙，直接趨向涅槃。如同水在恒河中，遠離八種因緣，直接流向大海。遠離八種因緣是指：一是不執著此岸。二是不執著彼岸。三是不沉沒中流。四是不出離水面登上陸地。五是不被人取走。六是不被非人取走。七是不進入漩渦。八是不腐爛。修行者也像這樣，對於內在的六入（眼、耳、鼻、舌、身、意）不計較是我或人，稱為不執著此岸。對於外在的六入（色、聲、香、味、觸、法）不計較是我的所有，稱為不執著彼岸。遠離貪嗔癡，稱為不沉沒中流。不生起我慢高舉，稱為不登上陸地。不親近四眾（比丘、比丘尼、優婆塞、優婆夷），稱為不被人取走。不持戒而求生天，稱為不被非人取走。不退戒還俗回家，稱為不進入漩渦。不犯根本重罪，稱為不腐爛。禪定具備這些條件。\n\n第四門中說明禪定難以修成。妨礙禪定的稱為難。難有輕重之分。輕微的難有無量，簡略地說有十五種。一是多說話難以入定，應該沉默少言。二是多事難以入定，應該停止不做。所以《地持經》說，不要多事。三是多思多想難以入定，應該專注於一個所緣。四是顛倒見難以入定。
【English Translation】 English version: One is being able to cultivate Dhyana (meditative absorption). Four is diligently seeking Dhyana without懈怠 (laziness). It's like drilling wood to make fire; if you don't stop, you can quickly get fire. Five is that wisdom can厭離 (be disgusted with) conditioned dharmas, enabling the previous four practices to attain the fruit of realizing the holy path. These five are called the parts of a practitioner who has complete practice. Ninth is having complete liberation. The commentary explains that there are five: One is that the Buddha or Bhikshus (monks) etc. explain the Dharma to him, enabling him to understand the meaning of the words, joyfully believe, gather his mind, and exhaust the outflows of煩惱 (afflictions). Two is first being good at reciting scriptures. Three is explaining the Dharma to others. Four is dwelling alone and contemplating. Five is being good at taking the characteristics of Dhyana, namely止 (stopping), 舉 (raising), and 舍 (letting go) (Samatha-Vipassana-Upekkha). Among the five, the first three are the wisdom of hearing, the next one is the wisdom of thinking, and the last one is the wisdom of cultivation. Tenth is being without obstacles, referring to having no obstacles of煩惱 (afflictions), karma, and retribution, because one already possesses the four good wheels, so one can be without obstacles. The four wheels in five words refer to: One is being born in China (referring to a place where the Buddha's teachings flourish, not a geographical concept). Two is relying on good people. Three is oneself generating correct vows. Four is planting good roots in past lives. Being born in China and planting good roots in past lives enables one to be free from the obstacles of retribution. Relying on good people enables one to be free from the obstacles of karma. Oneself generating correct vows enables one to be free from the obstacles of煩惱 (afflictions). Eleventh is being unattached, referring to being away from the mind of grasping, so one has no obstacles in the world and directly heads towards Nirvana. It's like water in the Ganges River, away from eight causes and conditions, directly flowing towards the sea. Being away from eight causes and conditions refers to: One is not being attached to this shore. Two is not being attached to the other shore. Three is not sinking in the middle stream. Four is not leaving the water and going ashore. Five is not being taken by people. Six is not being taken by non-humans. Seven is not entering whirlpools. Eight is not rotting. A practitioner is also like this; regarding the inner six entrances (eye, ear, nose, tongue, body, mind), not calculating 'I' or 'person', this is called not being attached to this shore. Regarding the outer six entrances (form, sound, smell, taste, touch, dharma), not calculating 'what is mine', this is called not being attached to the other shore. Being away from greed, anger, and delusion is called not sinking in the middle stream. Not generating arrogance and pride is called not going ashore. Not being close to the four assemblies (Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees)) is called not being taken by people. Not upholding precepts to seek rebirth in heaven is called not being taken by non-humans. Not renouncing precepts and returning home is called not entering whirlpools. Not violating fundamental grave offenses is called not rotting. Dhyana possesses these conditions.\n\nIn the fourth section, it explains that Dhyana is difficult to cultivate. What hinders Dhyana is called difficulty. Difficulties have light and heavy distinctions. Light difficulties are immeasurable; briefly speaking, there are fifteen. One is that talking too much makes it difficult to enter Samadhi (meditative concentration); one should be silent and speak less. Two is that having too many affairs makes it difficult to enter Samadhi (meditative concentration); one should stop and not do them. Therefore, the Bodhisattvabhumi Sutra says, 'Do not have many affairs.' Three is that having too many thoughts makes it difficult to enter Samadhi (meditative concentration); one should focus on one object. Four is that having inverted views makes it difficult to enter Samadhi (meditative concentration).
謂多貪人修慈悲觀。多瞋修習不凈觀等。宜正修習。五不等定難。緩急不停。宜善調之。六者不能善取定相定難。謂不善修止舉舍心。宜善修之。七不適定難。或因內外一切諸觸。令身不適。或因貪憂。念令心不適當自訊息。八不樂定難。或得好師好法處。心不愛樂。當自呵嘖。離是因緣。更依何法得生禪定。又念。自身性是苦法。知復何處有樂可稱。九愁憂定難。求定不得便生憂惱。當自開解。禪定勝法大功德者。久修乃得。我薄福人。云何始習已得禪定。又禪定者。于得道中則為過半。若易修得。道非勝法。十怖畏定難。于禪定中。見可畏事。心生怖畏。當念。虛誑妄心自作。定法有此。不應生畏。十一異相定難。于禪定中。或見佛像及女色等。當念。心作心外無法。十二憎厭定難。于禪定中。見不凈相。憎厭過多不能飲食。或欲自殺。當更改觀念數息等。如律中說。十三歡喜定難。于禪定中。見光明等。心生歡喜。當念。此是禪定粗相非勝上法。不應生喜。又設得禪。是世俗法。無常易失。何足可喜。十四慢高定難。于禪定中。隨所得法而自高舉。當念。此是凡俗粗法。無常易失。未足可恃。又觀此法得者是誰。而自高舉。十五疑惑定難。得法不識。不知好惡取捨之宜。當問明師。輕難如是。重難之中別亦無量
。成實略舉十種三法以為定難。第一三者。謂無慚愧及與放逸。若人造惡。內無羞恥名為無慚。外無恥懼稱曰無愧。無慚愧故失善隨惡名為放逸。第二三者。謂不恭敬。難與語。習惡友。此由前生。由放逸故不受師誨名不恭敬。違反師言名難與語。遠善師長親附惡人名習惡友。第三三者。謂其不信邪戒懈怠。此由前生。由習惡友受邪教故不信因果名為不信。以其不信正因果故。受持烏雞鹿狗戒等。名為邪戒。受邪戒故謂善無利。不肯勤修。故生懈怠。此成實中為第四門。然今依彼相生次第。回為第三。第四三者。謂不喜善人。惡聞正法。好出他過。此由前生。由懈怠故不喜善人。不喜善人故謂無真實行者。無實行故惡聞正法。惡聞法故謂行正法皆如邪法無所利益。故好出他過。此成實中是第三門。今此依于相生次第。回為第四。第五三者。謂調戲。不守諸根。破戒。此由前生。由出他過心則浮動。故生調戲。以調戲故不攝諸根。不攝根故便起破戒。第六三者。謂妄憶。不行安慧。亂心。此由前生。由破戒故妄生憶念。妄生憶故不行安慧。無安慧故心則散亂。第七三者。謂邪念邪行沒心。此由前生。以心亂故便生邪念。以邪念故便行邪道。行邪道故迷沒善法。第八三者。謂身見戒取疑。此由前生。心沒善故便起身見戒取
【現代漢語翻譯】 現代漢語譯本 《成實論》略舉了十種由三種法構成的障礙，以此來確定禪定的困難之處。第一種三法是：無慚、無愧和放逸。如果有人作惡，內心沒有羞恥感，這叫做『無慚』；外表不**懼怕，這稱為『無愧』。因為無慚無愧，所以捨棄善行而追隨惡行，這叫做『放逸』。 第二種三法是：不恭敬、難以溝通和親近惡友。這源於前世。因為放逸的緣故，不接受老師的教誨，叫做『不恭敬』；違背老師的教導，叫做『難以溝通』；遠離善良的師長，親近邪惡的人，叫做『親近惡友』。 第三種三法是：不信、邪戒和懈怠。這源於前世。因為親近惡友而接受邪教，所以不相信因果，這叫做『不信』。因為不相信正確的因果，所以受持烏雞、鹿、狗等戒律，這叫做『邪戒』。因為受持邪戒，認為行善沒有利益，不肯勤奮修行，所以產生懈怠。這在《成實論》中是第四個門，但現在根據它們相生的次第，調整為第三個。 第四種三法是：不喜歡善人、厭惡聽聞正法和喜歡揭露別人的過失。這源於前世。因為懈怠的緣故，不喜歡善人；因為不喜歡善人，所以認為沒有真實的修行者；因為沒有真實的修行，所以厭惡聽聞正法；因為厭惡聽聞正法，所以認為修行正法都像邪法一樣沒有利益，所以喜歡揭露別人的過失。這在《成實論》中是第三個門，現在根據它們相生的次第，調整為第四個。 第五種三法是：調戲、不守護諸根和破戒。這源於前世。因為揭露別人的過失，心就會浮動，所以產生調戲；因為調戲的緣故，不攝持諸根；因為不攝持諸根，就產生破戒。 第六種三法是：妄憶、不行安慧和亂心。這源於前世。因為破戒的緣故，妄生憶念；因為妄生憶念，所以不行安慧；沒有安慧，心就會散亂。 第七種三法是：邪念、邪行和沒心。這源於前世。因為心散亂的緣故，就產生邪念；因為邪念的緣故，就行邪道；行邪道的緣故，迷失於善法之中。 第八種三法是：身見（Sakkāya-ditthi，認為五蘊為我）、戒禁取見（Sīlabbata-parāmāsa，執著于不正確的戒律和苦行）和疑（Vicikicchā，懷疑）。這源於前世。因為心迷失於善法之中，就產生身見和戒禁取見。
【English Translation】 English version The Satyasiddhi Shastra briefly lists ten types of triads that constitute obstacles, thereby determining the difficulties of samadhi (定, meditative concentration). The first triad is: lack of shame (ahrīkya), lack of embarrassment (anapatrāpya), and heedlessness (pramāda). If someone commits evil deeds and has no sense of shame inwardly, this is called 'lack of shame'; outwardly, not fearing is called 'lack of embarrassment'. Because of lacking shame and embarrassment, abandoning good deeds and following evil deeds is called 'heedlessness'. The second triad is: disrespect (agaurava), difficulty in communicating (durvacana), and associating with bad friends (pāpamitra). This originates from previous lives. Because of heedlessness, not accepting the teacher's teachings is called 'disrespect'; contradicting the teacher's words is called 'difficulty in communicating'; distancing oneself from virtuous teachers and associating with evil people is called 'associating with bad friends'. The third triad is: disbelief (āśraddhya), wrong precepts (mithyāśīla), and laziness (kausīdya). This originates from previous lives. Because of associating with bad friends and accepting wrong teachings, not believing in cause and effect is called 'disbelief'. Because of not believing in correct cause and effect, adhering to precepts such as those of chickens, deer, and dogs is called 'wrong precepts'. Because of adhering to wrong precepts, thinking that doing good is not beneficial and being unwilling to diligently cultivate, laziness arises. This is the fourth gate in the Satyasiddhi Shastra, but now, according to their order of arising, it is adjusted to the third. The fourth triad is: dislike of good people (asatkārapuruṣa), aversion to hearing the right Dharma (asaddharmaśravaṇa), and fondness for pointing out the faults of others (paravadyotkīrtana). This originates from previous lives. Because of laziness, disliking good people; because of disliking good people, thinking that there are no real practitioners; because there is no real practice, being averse to hearing the right Dharma; because of being averse to hearing the right Dharma, thinking that practicing the right Dharma is like wrong Dharma and has no benefit, therefore being fond of pointing out the faults of others. This is the third gate in the Satyasiddhi Shastra, but now, according to their order of arising, it is adjusted to the fourth. The fifth triad is: frivolity (auddhatya), non-guarding of the senses (indriyagopana), and breaking precepts (śīlavipatti). This originates from previous lives. Because of pointing out the faults of others, the mind becomes agitated, so frivolity arises; because of frivolity, not restraining the senses; because of not restraining the senses, breaking precepts arises. The sixth triad is: false recollection (mithyāsmṛti), non-practice of tranquility and insight (anabhijñā), and a distracted mind (vikṣiptacitta). This originates from previous lives. Because of breaking precepts, false recollections arise; because false recollections arise, tranquility and insight are not practiced; without tranquility and insight, the mind becomes scattered. The seventh triad is: wrong thoughts (mithyāsaṃkalpa), wrong actions (mithyākarmānta), and a lost mind (nimajjacitta). This originates from previous lives. Because the mind is scattered, wrong thoughts arise; because of wrong thoughts, one walks the wrong path; because of walking the wrong path, one is lost in good Dharma. The eighth triad is: Sakkāya-ditthi (身見, self-view, the belief in a permanent self in the five aggregates), Sīlabbata-parāmāsa (戒禁取見, clinging to rites and rituals), and Vicikicchā (疑, doubt). This originates from previous lives. Because the mind is lost in good Dharma, Sakkāya-ditthi and Sīlabbata-parāmāsa arise.
及疑。第九三者。謂貪嗔癡。由前身見戒取及疑故起此三。第十三者。謂生老死。由貪瞋癡故生此三。以此十種前生后故。斷前後滅。問曰。此等何人斷滅。成實釋言。斷前四種是在家人凈。斷離第五齣家人凈。斷除第六念處清凈。斷除第七暖等清凈。斷除第八無相位中達分善凈。除滅第九是前三種沙門果凈。除離第十無學果凈。八禪之義辨之粗爾。
八解脫義六門分別(釋名辨相一 論體二 就位分別三 就處分別四 得舍成就五 約對余門辨定優劣六)
初釋名辨相。八解脫者。經中亦名八背舍也。如龍樹釋。背凈五欲舍離著心故名背舍。又背下過亦名背舍。免絕羈縛稱曰解脫。解脫不同一門說八。八名是何。一內有色相觀外色。二內無色相觀外色。三凈色解脫。四空處解脫。五識處解脫。六無所有處解脫。七非想解脫。八滅盡解脫。八中初三從色境為名。中四解脫論者不同。若依毗曇。就體處彰名。彼論宣說四空處定為解脫故。龍樹亦爾。若依成實。就境處彰名。觀四空處得解脫故。第八解脫當體為名。說滅盡法為解脫故。名字如是。相狀如何。宗別不同所說各異。依大智論。內有色相觀外色者。自身名內。他身名外。于內外色未滅未壞。以不凈想觀內外色悉皆不凈。是初解脫。問曰。是中內外色
【現代漢語翻譯】 現代漢語譯本：以及疑惑（疑，對佛法真理的懷疑）。第九種是三種煩惱：貪（貪婪），嗔（憤怒），癡（愚癡）。這三種煩惱是由前世的邪見（錯誤的觀點），戒禁取見（執著于錯誤的戒律和修行方式），以及疑惑產生的。第十三種是生、老、死。這三種苦是由貪、嗔、癡產生的。因為這十種因果關係，前世導致後世，所以要斷滅前後世的輪迴。問：這些（煩惱和痛苦）是什麼人斷滅的？《成實論》解釋說：斷滅前四種（邪見等）是在家修行人可以做到的清凈。斷離第五種（戒禁取見）是出家修行人可以做到的清凈。斷除第六種（念處）是修習念處禪觀可以達到的清凈。斷除第七種（暖等）是在修行過程中達到暖相等境界時可以達到的清凈。斷滅第八種（無相位）是在無相禪定中達到一定程度的善根時可以達到的清凈。斷滅第九種（貪嗔癡）是證得前三種沙門果（須陀洹果、斯陀含果、阿那含果）時可以達到的清凈。斷離第十種（生老死）是證得無學果（阿羅漢果）時可以達到的清凈。以上是對八禪意義的粗略辨析。 八解脫的意義，從六個方面來分別解釋：（一、解釋名稱和辨別相狀；二、論述其體性；三、從所處的修行位次來分別；四、從所處的禪定境界來分別；五、關於獲得、捨棄和成就；六、通過與其他法門的對比來辨別優劣。） 首先解釋名稱和辨別相狀。八解脫，在經典中也稱為八背舍（背凈五欲舍離著心故名背舍，背離對五欲的清凈，捨棄執著之心，所以稱為背舍。又背下過亦名背舍，背離下劣的過患，也稱為背舍）。免除和斷絕束縛，稱為解脫。解脫並非只有一種，而是分為八種。這八種名稱是什麼呢？一是內有色相觀外色（內，指自身；外，指他人或外物。在自身和外物都具有色相時，觀想外在的色相）。二是內無色相觀外色（內在沒有色相的執著，觀想外在的色相）。三是凈色解脫（通過觀想清凈的色相而獲得的解脫）。四是空處解脫（通過修習空無邊處定而獲得的解脫）。五是識處解脫（通過修習識無邊處定而獲得的解脫）。六是無所有處解脫（通過修習無所有處定而獲得的解脫）。七是非想非非想處解脫（通過修習非想非非想處定而獲得的解脫）。八是滅盡解脫（通過滅盡一切心識活動而獲得的解脫）。在這八種解脫中，前三種是從所觀的色境來命名的。中間四種解脫，論師們的觀點不同。如果按照《毗曇論》的觀點，是就其體性所處的境界來命名的。該論認為四空處定本身就是解脫。龍樹菩薩也是這樣認為的。如果按照《成實論》的觀點，是就所觀的境界來命名的。因為觀想四空處而獲得解脫。第八種解脫是以其本身的狀態來命名的。因為滅盡一切心識活動就是解脫。名稱就是這樣。那麼，它們的相狀是怎樣的呢？不同的宗派有不同的說法。按照《大智度論》的觀點，內有色相觀外色，自身稱為內，他身稱為外。對於內外之色，還沒有滅除和破壞，用不凈觀來觀想內外之色，都認為是不清凈的，這就是第一種解脫。問：在這裡，內外之色
【English Translation】 English version: And doubt (Doubt, skepticism towards the truth of the Dharma). The ninth is the three poisons: greed (craving), hatred (anger), and delusion (ignorance). These three arise from the previous existence's wrong views (incorrect perspectives), clinging to precepts (attachment to erroneous rules and practices), and doubt. The thirteenth is birth, old age, and death. These three sufferings arise from greed, hatred, and delusion. Because these ten are causes and effects, the previous existence leads to the subsequent existence, so one must extinguish the cycle of rebirth. Question: Who extinguishes these (afflictions and sufferings)? The Satyasiddhi Shastra explains: Extinguishing the first four (wrong views, etc.) is the purity that a lay practitioner can achieve. Abandoning the fifth (clinging to precepts) is the purity that a monastic practitioner can achieve. Eliminating the sixth (mindfulness) is the purity that can be achieved by practicing mindfulness meditation. Eliminating the seventh (warmth, etc.) is the purity that can be achieved when reaching the stage of warmth, etc., in practice. Extinguishing the eighth (non-appearance) is the purity that can be achieved when reaching a certain level of good roots in formless samadhi. Extinguishing the ninth (greed, hatred, and delusion) is the purity that can be achieved when attaining the first three Shramana fruits (Sotapanna, Sakadagami, Anagami). Abandoning the tenth (birth, old age, and death) is the purity that can be achieved when attaining the fruit of non-learning (Arhat). The above is a rough analysis of the meaning of the eight Dhyanas. The meaning of the eight liberations is explained from six aspects: (1. Explaining the names and distinguishing the characteristics; 2. Discussing their nature; 3. Distinguishing from the perspective of the stages of practice; 4. Distinguishing from the perspective of the states of Samadhi; 5. Regarding obtaining, abandoning, and achieving; 6. Distinguishing the advantages and disadvantages by comparing with other Dharma gates.) First, explain the names and distinguish the characteristics. The eight liberations are also called the eight Vimokshas in the scriptures (because 'back' to pure five desires, abandon attachment, so called Vimoksha. Also 'back' to lower faults, also called Vimoksha). To be free from and cut off from bondage is called liberation. Liberation is not just one, but divided into eight types. What are these eight names? First, having internal form, observing external form (internal refers to oneself; external refers to others or external objects. When both oneself and external objects have form, contemplate the external form). Second, having no internal form, observing external form (having no attachment to internal form, contemplate the external form). Third, liberation of pure form (liberation achieved through contemplating pure form). Fourth, liberation of the Akasha-sphere (liberation achieved through practicing the Akasha-sphere Samadhi). Fifth, liberation of the consciousness-sphere (liberation achieved through practicing the consciousness-sphere Samadhi). Sixth, liberation of the nothingness-sphere (liberation achieved through practicing the nothingness-sphere Samadhi). Seventh, liberation of the neither perception nor non-perception-sphere (liberation achieved through practicing the neither perception nor non-perception-sphere Samadhi). Eighth, liberation of cessation (liberation achieved through the cessation of all mental activities). Among these eight liberations, the first three are named from the object of contemplation, which is form. The middle four liberations have different views among the commentators. According to the Abhidharma view, they are named from the state of being in their nature. That treatise considers the four Akasha-sphere Samadhis themselves to be liberation. Nagarjuna also holds this view. According to the Satyasiddhi Shastra view, they are named from the object of contemplation. Because liberation is achieved through contemplating the four Akasha-spheres. The eighth liberation is named from its own state. Because the cessation of all mental activities is liberation. The names are like this. So, what are their characteristics? Different schools have different explanations. According to the Mahaprajnaparamita Shastra, 'having internal form, observing external form', oneself is called internal, and others are called external. For internal and external forms, which have not yet been destroyed, contemplate internal and external forms with impure contemplation, considering them all to be impure, this is the first liberation. Question: Here, internal and external forms
皆未滅壞。何故偏說之內色為有。釋言。外色初三觀中一向未壞有。通前三故。就初中不偏說有。內色不爾。初有後無。為別後無故說初有。又問曰。是中於內外色皆觀不凈。何故名中偏言觀外。釋言。此是隱顯彰名。內中彰有隱其觀義。外中說觀隱其有義。互舉一邊。理實齊通。又不凈觀為厭自身。觀內易知。故隱不論。又此觀者先取他身死屍等相用方己體。從初方便故言觀外。內無色相觀外色者。預取己身未來死相蟲食火燒滅壞等相。以方現在作滅壞想。故曰內無。又于現在分離破壞。乃至微塵亦無所有。亦名內無。觀外不凈名觀外色。問曰。何故不觀外無。釋言。自身無常危脆。無想易成。故說內無。外大地等安固難壞。難觀為無。故不說之。又復自身狹少易盡故觀內無。色寬多難可滅盡。要至空處方能滅之。故此觀中不觀外無。問曰若言外色寬廣難觀無者。何故得觀外色不凈。釋言。不凈是其有觀。有順前境。為觀易成。故得觀外以為不凈。無觀難就。是以不得觀外為無。問曰。何故初門之中通觀內外以為不凈。此唯觀外。論言。前者觀心未細。難攝一處。故觀內外。此心轉細易攝一處。故唯觀外。又前門中內色未無故觀內外。今此門中內色已無故偏觀外。問曰。內無誰觀外色。論曰。此是假想之觀。非是實
【現代漢語翻譯】 現代漢語譯本： 都沒有滅壞。為什麼偏偏說內色為『有』呢？釋義：外色在最初的三種觀法中，始終是沒有壞滅的『有』。因為它貫通前面的三種觀法。所以在最初的觀法中不偏重說『有』。內色則不然，最初有，後來無。爲了區別後來的『無』，所以說最初的『有』。又有人問：在這（不凈觀）之中，對於內外色都觀察為不凈，為什麼在這個名稱中偏偏說觀察外色呢？釋義：這是隱沒和彰顯名稱的緣故。內色中彰顯『有』，隱沒其觀察的意義。外色中說『觀』，隱沒其『有』的意義。互相舉出一邊，道理實際上是共通的。又不凈觀是爲了厭惡自身，觀察自身內部容易理解，所以隱沒不論。又這種觀法，先取他人屍體等的形象，然後用於自身。從最初的方便入手，所以說觀察外色。自身內部沒有色相，觀察外色的人，預先取自己未來死亡的形象，蟲咬火燒滅壞等的形象，來比方現在，作滅壞的想像。所以說自身內部沒有。又對於現在的身體，分離破壞，乃至微塵也沒有所有，也叫作自身內部沒有。觀察外面的不凈，叫做觀察外色。有人問：為什麼不觀察外面的『無』呢？釋義：自身無常，危險脆弱，『無』的想像容易成就，所以說自身內部沒有。外面的大地等安穩牢固，難以破壞，難以觀察為『無』，所以不說它。又自身狹小容易窮盡，所以觀察自身內部沒有。外色寬廣眾多，難以滅盡，要到空無之處才能滅盡它。所以這種觀法中不觀察外面的『無』。有人問：如果說外色寬廣難以觀察為『無』，為什麼能夠觀察外色為不凈呢？釋義：不凈是其『有』的觀察，『有』順應前面的境界，所以觀察容易成就。『無』的觀察難以成就，因此不能觀察外色為『無』。有人問：為什麼最初的門中，貫通觀察內外為不凈，這裡只觀察外色呢？論述說：前者觀察心還不細緻，難以攝持在一處，所以觀察內外。現在心已經轉為細緻，容易攝持在一處，所以只觀察外色。又前面的門中，內色還沒有『無』，所以觀察內外。現在這個門中，內色已經『無』了，所以偏重觀察外色。有人問：自身內部已經『無』了，誰來觀察外色呢？論述說：這是假想的觀察，不是真實的觀察。
【English Translation】 English version: All have not been destroyed. Why specifically say that inner form is 'existent'? Explanation: Outer form, in the initial three contemplations, is consistently 'existent' without being destroyed. It connects to the preceding three, hence it's not specifically emphasized as 'existent' in the initial contemplation. Inner form is not the same; it is initially existent but later non-existent. To distinguish the later non-existence, the initial existence is mentioned. Furthermore, it is asked: Within this (the contemplation of impurity), both inner and outer forms are observed as impure. Why, in this name, is the observation of outer form specifically mentioned? Explanation: This is due to the concealment and manifestation of the name. In inner form, 'existence' is manifested, while its observational aspect is concealed. In outer form, 'observation' is stated, while its 'existence' is concealed. Each side is highlighted, but the principle is universally applicable. Moreover, the contemplation of impurity is to detest oneself; observing what is within is easily understood, so it is concealed and not discussed. Furthermore, this contemplation initially takes the appearance of others' corpses and applies it to oneself. Starting from the initial expedient, it is said to observe outer form. One whose inner self has no form observes outer form by pre-emptively taking the future deathly appearance of oneself—being eaten by worms, burned by fire, destroyed, and so on—to compare with the present, creating the imagination of destruction. Therefore, it is said that the inner self has nothing. Furthermore, regarding the present body, separated and destroyed, even down to the smallest dust particle, there is nothing left; this is also called the inner self having nothing. Observing the impurity of the external is called observing outer form. Someone asks: Why not observe the non-existence of the external? Explanation: One's own body is impermanent, dangerous, and fragile; the imagination of 'non-existence' is easily accomplished, so it is said that the inner self has nothing. The external, such as the great earth, is stable and difficult to destroy, difficult to observe as 'non-existent', so it is not mentioned. Furthermore, one's own body is narrow and easily exhausted, so one observes the inner self as having nothing. External forms are broad and numerous, difficult to completely destroy; one must reach a state of emptiness to destroy them. Therefore, in this contemplation, the non-existence of the external is not observed. Someone asks: If it is said that external forms are broad and difficult to observe as non-existent, why is it possible to observe external forms as impure? Explanation: Impurity is the observation of their 'existence'; 'existence' accords with the preceding realm, so observation is easily accomplished. The observation of 'non-existence' is difficult to achieve; therefore, one cannot observe external forms as non-existent. Someone asks: Why, in the initial gate, is the observation of both inner and outer as impure comprehensive, while here only outer form is observed? The treatise says: In the former, the observing mind is not yet refined, difficult to gather in one place, so both inner and outer are observed. Now, the mind has become refined, easy to gather in one place, so only outer form is observed. Furthermore, in the previous gate, inner form is not yet 'non-existent', so both inner and outer are observed. Now, in this gate, inner form is already 'non-existent', so the emphasis is on observing outer form. Someone asks: If the inner self is already 'non-existent', who observes outer form? The treatise says: This is an imagined observation, not a real one.
無。故得觀外。此前二門是不凈觀。凈解脫者。除去皮肉唯觀白骨。又觀骨光作其青黃赤白等想。名凈解脫。觀法雲何。先取金銀諸寶等光用方骨相。后得見之。問曰。凡夫于不凈中取凈名倒。此亦觀于不凈為凈。何故非倒。論言。女色實是不凈。凡夫見凈于中染著。所以是倒。此凈觀者唯觀白骨。骨望皮肉少有凈相。所以非倒。又此觀中舍其骨相唯觀骨光。骨光清凈。所以非倒。又此觀時先取金銀諸寶色光以方骨色。所取寶色實是清凈。所以非倒。又雖觀凈。不生染著。是以非倒。此涅槃中名身證解脫。觀察凈身證得解脫。名身證解脫。此三色觀。空處乃至非想解脫如四空定。所言異者龍樹釋言。彼四空定凡聖俱得。此四解脫唯聖人得。以其解脫更不回故。滅盡解脫者。于彼宗中滅定為體。故大品經六度相攝品云。菩薩滅定為第八解脫。涅槃經中亦同此說。滅定體相廣如前釋。問無想定以何義故不名解脫。論言。此是邪見人入出。則還退入邪見中。故非解脫。毗曇法中。初三后一與龍樹同。四空解脫文相少異。異相如何。大智論中。四空解脫與四空定通局分異。定通凡聖。解脫唯聖。毗曇法中。寬狹分異。定義寬通。無礙解脫俱名為定。解脫義狹。不通無礙及命終心。故雜心除四空處九無礙道及命終心。其餘善法盡
【現代漢語翻譯】 現代漢語譯本 無。所以要觀察外在。前面的兩個門是不凈觀。『凈解脫』是指，除去皮肉，只觀察白骨。又觀察骨頭的光芒，想像成青、黃、赤、白等顏色，這叫做『凈解脫』。觀察的方法是怎樣的呢？先取金銀等寶物的光芒，來比擬骨頭的形狀和顏色，之後就能看見了。有人問：凡夫在不凈的事物中看到清凈，這叫做顛倒。現在這種觀法也是在不凈的事物中觀想清凈，為什麼不是顛倒呢？回答說：女色實際上是不清凈的，凡夫看到清凈就產生染著，所以是顛倒。而這種凈觀只是觀察白骨，白骨相對於皮肉來說，稍微有些清凈的形象，所以不是顛倒。而且這種觀法捨棄了骨頭的形象，只觀察骨頭的光芒，骨頭的光芒是清凈的，所以不是顛倒。而且這種觀想的時候，先取金銀等寶物的顏色和光芒，來比擬骨頭的顏色，所取的寶物顏色實際上是清凈的，所以不是顛倒。而且雖然觀想清凈，但不產生染著，因此不是顛倒。這種在涅槃中稱為『身證解脫』，觀察清凈的身體而證得解脫，叫做『身證解脫』。這三種色觀，以及空無邊處乃至非想非非想處的解脫，都類似於四空定。不同之處在於，龍樹菩薩解釋說，那四空定凡夫和聖人都能得到，而這四種解脫只有聖人才能得到，因為得到解脫后就不會再退轉了。『滅盡解脫』，在他們宗派中，以滅盡定為本體。所以《大品經·六度相攝品》中說，菩薩的滅盡定是第八種解脫。《涅槃經》中的說法也相同。滅盡定的體相，詳細的解釋在前面已經說過了。有人問：為什麼無想定不稱為解脫呢？回答說：這是邪見之人進入和出來的狀態，還會退回到邪見中，所以不是解脫。在毗曇的教法中，前三種和最後一種與龍樹菩薩的觀點相同。四空解脫的文字表述稍微有些不同。不同之處在哪裡呢？《大智度論》中，四空解脫與四空定在範圍上有區別，定通於凡夫和聖人，解脫只屬於聖人。在毗曇的教法中，範圍寬窄有所不同，定的定義寬泛而通用，無礙解脫都稱為定。解脫的定義狹窄，不包括無礙解脫以及命終時的心念。所以《雜心論》排除了四空處、九無礙道以及命終時的心念，其餘的善法都包括在內。
【English Translation】 English version None. Therefore, one must observe the external. The previous two doors are the 'Impure Contemplation'. 'Pure Liberation' means removing the skin and flesh, only observing the white bones. Furthermore, one contemplates the light of the bones, imagining them as blue, yellow, red, white, etc. This is called 'Pure Liberation'. How is this contemplation practiced? First, one takes the light of gold, silver, and other jewels to compare with the shape and color of the bones, and then one can see them. Someone asks: Ordinary people seeing purity in impurity is called inversion. This contemplation also involves contemplating purity in impurity. Why is it not an inversion? The treatise says: Female beauty is actually impure. Ordinary people see purity and become attached to it, so it is an inversion. This pure contemplation only observes white bones. Compared to skin and flesh, bones have a slight appearance of purity, so it is not an inversion. Moreover, in this contemplation, one abandons the form of the bones and only observes the light of the bones. The light of the bones is pure, so it is not an inversion. Furthermore, during this contemplation, one first takes the color and light of gold, silver, and other jewels to compare with the color of the bones. The color of the jewels taken is actually pure, so it is not an inversion. Moreover, although one contemplates purity, one does not generate attachment, so it is not an inversion. This is called 'Body Witness Liberation' in Nirvana. Observing the pure body and attaining liberation is called 'Body Witness Liberation'. These three color contemplations, as well as the liberation of the 'Sphere of Infinite Space' (Akasanantyayatana) up to the 'Sphere of Neither Perception nor Non-Perception' (Naivasamjnanasamjnatayatana), are similar to the Four Formless Absorptions (catuh-arupa-samapatti). The difference is that Nagarjuna (Longshu) explains that those Four Formless Absorptions can be attained by both ordinary people and sages, while these four liberations can only be attained by sages because once liberation is attained, there is no regression. 'Cessation Liberation' (Nirodha-samapatti), in their school, has 'Cessation Attainment' as its essence. Therefore, the 'Perfection of Wisdom Sutra, Chapter on the Inclusion of the Six Perfections' says that the Bodhisattva's 'Cessation Attainment' is the eighth liberation. The 'Nirvana Sutra' also says the same. The essence and characteristics of 'Cessation Attainment' have been explained in detail earlier. Someone asks: Why is the 'Non-Perception Attainment' (Asamjnasamapatti) not called liberation? The treatise says: This is the state of those with wrong views entering and exiting, and they will regress back into wrong views, so it is not liberation. In the Abhidharma (Pitan) teachings, the first three and the last one are the same as Nagarjuna's view. The wording of the Four Formless Liberations is slightly different. What is the difference? In the 'Great Perfection of Wisdom Treatise' (Mahaprajnaparamitopadesa), the Four Formless Liberations and the Four Formless Absorptions differ in scope. Absorption is common to both ordinary people and sages, while liberation belongs only to sages. In the Abhidharma teachings, the scope differs in breadth. The definition of absorption is broad and general, and both unobstructed liberations are called absorption. The definition of liberation is narrow and does not include unobstructed liberations or the mind at the time of death. Therefore, the Samuccaya-hrdaya excludes the 'Sphere of Infinite Space', the nine unobstructed paths, and the mind at the time of death; all other virtuous dharmas are included.
說背舍。無礙下緣。故非背舍。命終心者。向受生處。亦非背舍。問曰。文異。其義云何。釋言。義齊。語之隱顯。龍樹多依阿毗曇義為所論故。亦可毗曇除九無礙及命終心為解脫者。龍樹共同。龍樹所說八解唯聖。毗曇不同。此義云何。如雜心釋言除九無礙及命終心其餘善法盡說背舍。若凡所得非背舍者。不名盡說。成實所論與前全別。彼論初三觀察色空名為解脫。不以親察凈不凈等名為解脫。故成實論八解脫品云。有人說言。初二不凈。第三解脫為凈觀者。是義不然。所以者何。無有凈觀及不凈觀得解脫故。又復外道亦能觀察凈與不凈。明非解脫。但以空觀名為解脫。問曰。曰外道亦作空觀。云何不名解脫。論言。外道但信解觀非真實觀。要實見空方名解脫。然彼文中。初三解脫文相極隱。相傳釋言。內有色相觀外色者。自身名內。他身名外。於此內外五塵之色。未見其空。但見內外四大五根假名色空。是初解脫。而名字中互舉一邊。有通內外。內中偏彰。觀通內外。外中偏說。與前所辨內有色相觀外不凈。其義相似。內無色相觀外色者。觀察內外五塵色空。是第二解脫。而名字中。內上云無。外上說觀。言綺互耳。此二觀察欲界色空。凈解脫者。觀察色界凈色為空。此三門中亦見心空。為別後故偏言觀色。次四
【現代漢語翻譯】 現代漢語譯本 說背舍（vimoksha，解脫）。無礙解脫以下緣為條件，所以不是背舍。臨終的心，趨向于受生之處，也不是背舍。 問：經文的說法不同，它的意義是什麼？ 答：意義是一樣的，只是語言表達的隱晦或明顯不同。龍樹（Nagarjuna）菩薩大多依據阿毗曇（Abhidharma）的義理作為論述的依據。也可以說，阿毗曇排除九次第定中的無礙解脫以及臨終的心作為解脫，龍樹菩薩的觀點與此相同。龍樹菩薩所說的八解脫唯有聖者才能獲得，阿毗曇的觀點不同。這又是什麼意思呢？ 如《雜心論》解釋說，除了九次第定中的無礙解脫以及臨終的心，其餘的善法都可以說是背舍。如果凡夫所得到的（解脫）不是背舍，就不能稱為『盡說』。 成實論（Satyasiddhi Shastra）所論述的與前面完全不同。該論認為，最初的三種解脫是觀察色為空，而不是以親身觀察清凈或不凈等作為解脫。所以《成實論》的八解脫品中說：『有人說，最初的兩種不凈觀，第三種解脫是為清凈觀者而設，這種說法是不對的。』為什麼呢？因為沒有清凈觀和不凈觀能夠獲得解脫。 而且，外道也能觀察清凈與不凈，顯然不是解脫。只有以空觀才能稱為解脫。 問：外道也能修習空觀，為什麼不能稱為解脫？ 答：外道的空觀只是信解上的觀，不是真實的觀。必須真實地見到空性，才能稱為解脫。然而，那段經文里，最初三種解脫的文句非常隱晦。相傳的解釋是：『內有色相觀外色者』，自身稱為內，他身稱為外。對於這內外五塵之色，沒有見到它的空性，只是見到內外四大五根假名之色為空，這是初解脫。而名字中互相舉出一邊，有通內外，內中偏於彰顯。觀通內外，外中偏於述說，與前面所辨別的『內有色相觀外不凈』，意義相似。 『內無色相觀外色者』，觀察內外五塵色為空，是第二解脫。而名字中，內上說『無』，外上說『觀』，只是語言的交錯而已。這兩種是觀察欲界色為空。 『凈解脫者』，觀察凈色為空。這三種法門中也見到心空，爲了區別後面的解脫，所以偏重說觀察色。接下來的四種解脫...
【English Translation】 English version On Vimoksha (liberation). Unobstructed liberation depends on lower conditions, so it is not Vimoksha. The mind at the moment of death, heading towards the place of rebirth, is also not Vimoksha. Question: The wording of the scriptures is different, what is its meaning? Answer: The meaning is the same, only the language expression is implicit or explicit. Nagarjuna mostly relies on the meaning of Abhidharma as the basis for his arguments. It can also be said that Abhidharma excludes the unobstructed liberation in the nine successive attainments and the mind at the moment of death as liberation, which is the same as Nagarjuna's view. The eight liberations mentioned by Nagarjuna can only be attained by sages, which is different from the view of Abhidharma. What does this mean? As explained in the Samuccaya-hrdaya-dharma, except for the unobstructed liberation in the nine successive attainments and the mind at the moment of death, all other good dharmas can be said to be Vimoksha. If the (liberation) obtained by ordinary people is not Vimoksha, it cannot be called 'all-inclusive'. The Tattvasiddhi Shastra (Treatise on the Establishment of Truth) discusses something completely different from the above. This treatise believes that the first three liberations are observing form as empty, rather than personally observing purity or impurity, etc., as liberation. Therefore, in the chapter on the Eight Liberations of the Tattvasiddhi Shastra, it says: 'Some people say that the first two impure contemplations, and the third liberation are set up for those who contemplate purity, this statement is incorrect.' Why? Because there is no liberation obtained through pure contemplation and impure contemplation. Moreover, non-Buddhists can also observe purity and impurity, which is obviously not liberation. Only by contemplating emptiness can it be called liberation. Question: Non-Buddhists can also practice emptiness contemplation, why can't it be called liberation? Answer: The emptiness contemplation of non-Buddhists is only contemplation based on faith and understanding, not true contemplation. Only by truly seeing emptiness can it be called liberation. However, in that passage, the sentences of the first three liberations are very obscure. The traditional explanation is: 'Those who have internal form contemplate external form', the self is called internal, and others are called external. Regarding the form of these internal and external five sense objects, not seeing its emptiness, but only seeing the emptiness of the internal and external four great elements and five roots, which are nominally form, this is the first liberation. And in the names, each side is mentioned mutually, there is communication between internal and external, and the internal is emphasized. Contemplation communicates between internal and external, and the external is emphasized, which is similar in meaning to the previously distinguished 'those who have internal form contemplate external impurity'. 'Those who have no internal form contemplate external form', observing the emptiness of the internal and external five sense objects, is the second liberation. And in the names, the internal says 'no', and the external says 'contemplate', it's just a rhetorical inversion. These two are observing the emptiness of form in the desire realm. 'The pure liberation', observing pure form as empty. In these three methods, the emptiness of the mind is also seen, so to distinguish it from the later liberations, the emphasis is on observing form. The next four liberations...
解脫與前亦異。前者正用四空定體為四解脫。今此所論。聖人先得四空定。已隨依何禪發無漏觀。觀已所得四無色定。為苦無常空無我等。于中離縛名為解脫。故彼論言。聖人因得四無色定。能觀彼陰苦無常等。名解脫矣。第八解脫與前亦異。前說滅定為第八解脫。成實法中滅定全非。故成實言。行者證得泥洹之時。諸煩惱滅。一切事訖。名第八解脫。不說一切心心數滅為第八解脫。明知不同。又言。學人但得滅定不得第八解脫。電光羅漢得第八解脫不得滅定。明知不同。彼論復言。滅盡解脫滅無明等。滅盡定者滅想受等。明知不同。通而論之。無學所得二種涅槃及滅盡定是第八解脫。如此解脫大乘亦有。
第二門中辨其體性五義分別。一假實分別。有人說言。八解脫唯用假人為體。良以煩惱繫縛假人故。人得脫即為脫體。復有說者。唯實為體。此皆大偏。論解脫人。假者為體。說解脫德。實法為體。故經中說為慧脫心脫。義既兩兼。何得偏取。二就有為無為分別。毗曇法中八俱有為。前七是其有為心法。第八有為非色法。成實法中。前七有為。第八無為。彼說數滅為第八故。大乘法中隨事解脫始同毗曇。終皆無為。觀空解脫始同成實。究竟終成一切無為。不生滅故。三就有漏無漏分別。毗曇法中。初三后二一
【現代漢語翻譯】 現代漢語譯本 解脫與之前的解脫也有不同。之前的解脫是直接用四空定（色界四禪天以上，無色界的四種禪定境界）的定體作為四解脫。而現在所說的解脫，是聖人先獲得四空定，然後根據所依止的禪定，發起無漏觀（沒有煩惱的智慧觀照）。通過觀察已經獲得的四無色定，認識到它們是苦、無常、空、無我的，從而從中解脫束縛，這稱為解脫。所以《論》中說，聖人因為獲得四無色定，能夠觀察這些蘊（五蘊，即色、受、想、行、識）的苦、無常等性質，這叫做解脫。第八解脫與之前的解脫也不同。之前說滅盡定（一種高級禪定狀態，停止感受和思想）是第八解脫。《成實論》的觀點中，滅盡定完全不是解脫。所以《成實論》說，修行者證得泥洹（Nirvana，涅槃）的時候，各種煩惱滅盡，一切事情完畢，這叫做第八解脫。而不是說一切心和心所（心理活動）的滅盡是第八解脫。這很明顯是不同的。《成實論》又說，還在學習的人只能得到滅盡定，得不到第八解脫；電光羅漢（一種證悟者）能得到第八解脫，得不到滅盡定。這很明顯是不同的。《論》中又說，滅盡解脫是滅盡無明（Avidya，對事物真相的無知）等煩惱，滅盡定是滅盡想（Saṃjñā，概念）和受（Vedanā，感受）等心理活動。這很明顯是不同的。總的來說，無學（已經完成修行的人）所得到的兩種涅槃以及滅盡定，就是第八解脫。這種解脫在大乘佛教中也是存在的。
第二門中辨別解脫的體性，從五個方面進行分析。一是假和實的分別。有人說，八解脫只是用假人（由五蘊和合而成的個體）作為體性。因為煩惱束縛的是假人，所以人得到解脫，就是解脫的體性。也有人說，只是用實法（真實存在的法）作為體性。這兩種說法都過於片面。從解脫的人來說，假人是體性；從解脫的功德來說，實法是體性。所以經典中說為慧脫（智慧解脫）和心脫（心解脫），意義是兩者兼顧的，怎麼能只取其一呢？二是從有為法和無為法來分別。在毗曇（Abhidharma，阿毗達摩）的觀點中，八解脫都是有為法（因緣和合而成的法）。前七種是屬於有為的心法，第八種是有為的非色法。在《成實論》的觀點中，前七種是有為法，第八種是無為法（不依賴因緣的法）。因為他們認為數滅（通過智慧斷滅煩惱）是第八解脫。在大乘佛教的觀點中，隨事解脫開始時和毗曇的觀點相同，最終都是無為法。觀空解脫開始時和《成實論》的觀點相同，最終都成為一切無為法，因為不生不滅。三是從有漏法和無漏法來分別。在毗曇的觀點中，最初的三種和最後的兩種是...
【English Translation】 English version The liberation is also different from the previous ones. The former directly uses the samādhi (state of meditative consciousness) of the Four Formless Realms (the four meditative states of the formless realm, above the four dhyānas of the form realm) as the Four Liberations. What is discussed here is that the saints first attain the Four Formless Realms, and then, depending on which dhyāna (meditative state) they rely on, they generate an Anāsrava-jñāna (undefiled wisdom). By observing the Four Formless Realms they have attained, they realize that they are suffering (Dukkha), impermanent (Anitya), empty (Śūnya), and without self (Anātman). Liberation from bondage within them is called liberation. Therefore, the Śāstra says that because the saints attain the Four Formless Realms, they can observe the skandhas (five aggregates, namely form, sensation, perception, volition, and consciousness) as suffering, impermanent, etc., which is called liberation. The eighth liberation is also different from the previous ones. Previously, it was said that the Nirodha-samāpatti (cessation attainment, a high level of meditative state where perception and feeling cease) is the eighth liberation. In the Satyasiddhi School, Nirodha-samāpatti is not considered liberation at all. Therefore, the Satyasiddhi School says that when a practitioner attains Nirvāṇa, all afflictions are extinguished, and all affairs are completed, which is called the eighth liberation. It does not say that the cessation of all mind and mental functions is the eighth liberation. This is clearly different. It also says that learners can only attain Nirodha-samāpatti but not the eighth liberation; Vidyutprabha Arhats (an enlightened being) can attain the eighth liberation but not Nirodha-samāpatti. This is clearly different. The Śāstra also says that the liberation of cessation is the cessation of ignorance (Avidya) and other afflictions, while the cessation attainment is the cessation of perception (Saṃjñā) and sensation (Vedanā). This is clearly different. Generally speaking, the two types of Nirvāṇa attained by the Arhats (those who have completed their practice) and the Nirodha-samāpatti are the eighth liberation. This kind of liberation also exists in Mahāyāna Buddhism.
In the second section, the nature of liberation is distinguished, and it is analyzed from five aspects. First, the distinction between the false and the real. Some say that the Eight Liberations only use the false person (the individual composed of the five aggregates) as their nature. Because it is the false person who is bound by afflictions, so when the person is liberated, it is the nature of liberation. Others say that only the real dharmas (truly existing phenomena) are the nature. Both of these views are too one-sided. From the perspective of the person who is liberated, the false person is the nature; from the perspective of the merit of liberation, the real dharmas are the nature. Therefore, the scriptures speak of liberation through wisdom (Prajñā-vimoksha) and liberation through mind (Citta-vimoksha). The meaning encompasses both, so how can one take only one? Second, the distinction between conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) dharmas. In the Abhidharma view, all eight are conditioned dharmas. The first seven are conditioned mental dharmas, and the eighth is a conditioned non-form dharma. In the Satyasiddhi School, the first seven are conditioned dharmas, and the eighth is an unconditioned dharma. Because they consider the cessation of enumeration (cessation of afflictions through wisdom) to be the eighth liberation. In the Mahāyāna Buddhist view, liberation according to circumstances initially agrees with the Abhidharma view, but ultimately all are unconditioned dharmas. Liberation through the contemplation of emptiness initially agrees with the Satyasiddhi School, but ultimately all become unconditioned dharmas, because they are unborn and undying. Third, the distinction between defiled (Sāsrava) and undefiled (Anāsrava) dharmas. In the Abhidharma view, the first three and the last two are...
向有漏。前三事觀故是有漏。非想邊地聖不居中故是有漏。滅定系屬非想法故亦是有漏。中間三種通漏無漏。成實法中一切無漏。故彼論言。是空性故一切無漏。大乘法中。前之七種始學有漏。終成無漏。第八一種一向無漏。故地持中說滅盡定以為聖住。四心非心相對分別。前七心法第八非心。五三善分別。無貪瞋癡是其三善。毗曇法中初三是其無貪善。問曰。初三若無貪性。何故經中說為觀色。觀是慧性。云何無貪。釋言。此乃相近說之。無貪善根與慧相隨方能離貪。故從強伴說之為觀。雖說為觀。無貪為主。壞貪慾故。問曰。初二是不凈觀。壞貪可爾。第三凈觀云何壞貪。釋言。是中雖作凈觀。為壞貪慾故名無貪。問曰。不凈壞貪是得。何須凈觀。論言。行者為欲自試。若見不凈不生貪慾。未足為奇。見凈不貪。方乃為奇。故為此觀。又復行者若不觀凈。就之除貪。復見凈色。或容起貪。為防是過故。先觀凈就之調心。問曰。不凈能破貪慾。復須凈觀助破貪者。親想治瞋。何故不作怨想助之。釋言。凈想非一向過。如觀佛身寶色等相。不生欲染。故作凈想。助破貪慾。怨想唯過。故不為之。又貪難斷。故須凈觀。助而破之。瞋恚易除。故唯親想獨能破遣。次四解脫是無癡性慧為體故。故雜心云。如勝色想體性是慧
。第八非心三善不收。成實法中。前七慧性以空觀故。第八無為。三善不攝。大乘法中隨事解脫與毗曇同。觀空解脫與成實同。體性如是。
第三門中就位分別。毗曇八解脫釋有二。一簡聖異凡。八解唯是那含羅漢二人所得。那含人中極多成八。少則不定。羅漢人中極多成八。極少成七。除滅盡定。以滅盡定俱解脫人方始得故。問曰。八中初三解脫貪慾對治。那含羅漢已出貪慾。何故修乎。釋言。此三是防過行。非斷過行。聖人畏退起下煩惱。故修此三不為斷欲。問曰。云何知此三種非斷過行。論言。初二依于初禪二禪修起。第三依於四禪修起。貪慾對治必在未來。故知此三非斷過行。問曰。須陀斯陀之人何故不得。釋言。初三依四禪起。后五在於四空地中。須陀斯陀不得八禪。為是不得。問曰。凡夫亦得八禪。何故不得。以其所得有退轉故。不名解脫。準大智論。此義決定。二凡聖通論。前三解脫及四空處有漏解脫或凡夫得。或是那含羅漢人得。若凡夫時修得八禪則凡夫得。若得聖已方修八禪則是那含羅漢人得。彼阿那含初成名得。阿羅漢人有故名得。空處識處無所有處無漏解脫及滅盡解脫唯是那含羅漢人得。問曰。此等須陀斯陀何故不得。以其不得八禪定故。毗曇如是。成實八解唯在賢聖不通凡夫。就賢聖
【現代漢語翻譯】 現代漢語譯本：第八，非心三善不攝（不包括）。在成實宗的觀點中，前七種解脫是智慧的體現，因為它們基於空觀。第八種解脫是無為法，也不被三種善法所包含。在大乘佛法中，隨事解脫與毗曇宗的觀點相同，而觀空解脫則與成實宗的觀點相同。其體性就是如此。
第三個門類中，根據果位進行分別。毗曇宗對八解脫的解釋有兩種。一是區分聖人和凡人。八解脫只有不還果（Anāgāmin，不再返回欲界受生的修行者）和阿羅漢（Arhat，已斷盡一切煩惱，證得解脫的修行者）才能獲得。不還果中，最多能成就八解脫，少則不定。阿羅漢中，最多能成就八解脫，最少也能成就七解脫，除了滅盡定（Nirodha-samāpatti，一種止息一切心識活動的禪定狀態）。因為只有俱解脫者（兩種解脫都證得的修行者）才能獲得滅盡定。有人問：八解脫中的前三種是對治貪慾的，不還果和阿羅漢已經脫離了貪慾，為什麼還要修習呢？回答說：這三種解脫是防止過失的行為，而不是斷除過失的行為。聖人畏懼退轉，害怕生起低下的煩惱，所以修習這三種解脫，不是爲了斷除貪慾。有人問：怎麼知道這三種解脫不是斷除過失的行為呢？論中說：前兩種解脫是基於初禪（Prathama Dhyana，色界的第一禪定）和二禪（Dvitiya Dhyana，色界的第二禪定）修習而生起的，第三種解脫是基於四禪（Caturtha Dhyana，色界的第四禪定）修習而生起的。貪慾的對治必定發生在未來，所以知道這三種解脫不是斷除過失的行為。有人問：須陀洹（Srotāpanna，入流果，已斷除三結的修行者）和斯陀含（Sakrdāgāmin，一來果，欲界煩惱薄弱的修行者）為什麼不能獲得八解脫呢？回答說：前三種解脫是基於四禪生起的，后五種解脫是在四空定（Catuh-arupa-samapatti，無色界的四種禪定）中獲得的。須陀洹和斯陀含沒有獲得八禪定，所以不能獲得八解脫。有人問：凡夫也能獲得八禪定，為什麼不能獲得八解脫呢？因為他們所獲得的禪定是有退轉的，所以不稱為解脫。參照《大智度論》，這個道理是確定的。二是凡人和聖人都可以獲得。前三種解脫以及四空處的有漏解脫，或者凡夫可以獲得，或者不還果和阿羅漢可以獲得。如果凡夫在凡夫位時修得八禪定，那麼凡夫就可以獲得這些解脫。如果證得聖果后才修習八禪定，那麼就是不還果和阿羅漢獲得這些解脫。不還果初次成就時稱為獲得，阿羅漢因為已經擁有而稱為獲得。空無邊處定（Akasanantyayatana，無色界的第一禪定）、識無邊處定（Vijnananantyayatana，無色界的第二禪定）、無所有處定（Akincanyayatana，無色界的第三禪定）的無漏解脫以及滅盡定，只有不還果和阿羅漢才能獲得。有人問：這些解脫須陀洹和斯陀含為什麼不能獲得呢？因為他們沒有獲得八禪定。毗曇宗的觀點就是這樣。成實宗認為八解脫只存在於賢聖，不通於凡夫。就賢聖而言
【English Translation】 English version: Eighth, the three wholesome non-mind states are not included. In the view of the Satyasiddhi school, the first seven liberations are manifestations of wisdom because they are based on the contemplation of emptiness. The eighth liberation, which is unconditioned (Asamskrta), is also not encompassed by the three wholesome states. In Mahayana Buddhism, liberation through specific events (隨事解脫) is the same as in the Sarvastivada school (毗曇宗), while liberation through the contemplation of emptiness (觀空解脫) is the same as in the Satyasiddhi school. Such is its nature.
In the third category, distinctions are made based on the stages of attainment. The Sarvastivada school has two explanations for the eight liberations. First, it distinguishes between the noble and the ordinary. The eight liberations can only be attained by Anāgāmins (不還果, those who do not return to the realm of desire) and Arhats (阿羅漢, those who have extinguished all defilements and attained liberation). Among Anāgāmins, most can achieve eight liberations, but some may achieve less. Among Arhats, most can achieve eight liberations, but some may achieve as few as seven, excluding the cessation attainment (Nirodha-samāpatti, 滅盡定, a state of meditative absorption where all mental activity ceases). This is because only those who have attained both forms of liberation (俱解脫者) can achieve the cessation attainment. Someone asks: The first three of the eight liberations are antidotes to desire. Anāgāmins and Arhats have already transcended desire. Why do they still practice them? The answer is: These three are practices to prevent transgressions, not to cut off transgressions. The noble ones fear regression and the arising of lower defilements, so they practice these three not to cut off desire. Someone asks: How do we know that these three are not practices to cut off transgressions? The treatise says: The first two are cultivated and arise based on the first dhyana (Prathama Dhyana, 初禪, the first meditative absorption in the realm of form) and the second dhyana (Dvitiya Dhyana, 二禪, the second meditative absorption in the realm of form), and the third is cultivated and arises based on the fourth dhyana (Caturtha Dhyana, 四禪, the fourth meditative absorption in the realm of form). The antidote to desire must occur in the future, so we know that these three are not practices to cut off transgressions. Someone asks: Why can't Srotāpannas (須陀洹, stream-enterers) and Sakrdāgāmins (斯陀含, once-returners) attain the eight liberations? The answer is: The first three arise based on the four dhyanas, and the latter five are attained in the four formless realms (Catuh-arupa-samapatti, 四空定). Srotāpannas and Sakrdāgāmins have not attained the eight dhyanas, so they cannot attain the eight liberations. Someone asks: Ordinary people can also attain the eight dhyanas. Why can't they attain the eight liberations? Because the dhyanas they attain are subject to regression, so they are not called liberations. According to the Mahaprajnaparamita-sastra (大智度論), this principle is certain. Second, both ordinary people and noble ones can attain them. The first three liberations and the defiled liberations of the four formless realms can be attained either by ordinary people or by Anāgāmins and Arhats. If an ordinary person attains the eight dhyanas while still an ordinary person, then the ordinary person can attain these liberations. If one cultivates the eight dhyanas after attaining the noble path, then it is the Anāgāmin and Arhat who attain these liberations. The Anāgāmin is said to attain them when they first achieve the state, and the Arhat is said to attain them because they already possess them. The undefiled liberations of the realm of infinite space (Akasanantyayatana, 空無邊處定), the realm of infinite consciousness (Vijnananantyayatana, 識無邊處定), the realm of nothingness (Akincanyayatana, 無所有處定), and the cessation attainment (滅盡定) can only be attained by Anāgāmins and Arhats. Someone asks: Why can't Srotāpannas and Sakrdāgāmins attain these liberations? Because they have not attained the eight dhyanas. Such is the view of the Sarvastivada school. The Satyasiddhi school believes that the eight liberations exist only in the noble ones and not in ordinary people. As for the noble ones,
中。唯在修道及無學道。不通見諦。于彼修道及無學中。觀空之行通名解脫。不簡無礙解脫之別。就中初二修起在於斯陀含行至那含向。欲界地中煩惱治故成在那含。次四修成在羅漢行。上二界中煩惱治故。非想解脫始修在於羅漢行中。成在無學。滅盡解脫唯在無學。大乘法中。種性以上一切具足。若復通論。善趣位中亦分得之。位別如是。
第四門中就處分別。于中有三。一依禪處。二處身處。三境界處。依禪處者。毗曇法中。初二解脫依于初禪二禪修起。何故如是。論言。欲界有二種欲。一者身欲。謂五識中貪染之心。二者心欲。謂意識中貪染之心。故依初禪修不凈觀對治彼欲。初禪地中亦有二欲。一者身欲。謂眼耳身三識身中貪染之心。二者心欲。謂意識中貪染之心。故依二禪修不凈觀對治彼欲。二禪已上無有身欲故。三禪上不復修之。又三禪中樂自地樂。不肯觀彼不凈之事。第四禪中心性寂靜。不喜觀彼不凈之事。故不為之。彼中設有少。故不說。第三解脫依第四禪。何故如是。觀不凈法以之為凈。難可成就。第四禪中慧力增強方堪為之。余禪慧劣。所以不起。又前二種觀欲界色以為不凈。不凈實觀近則易成。遠之難就。故偏在於初禪二禪。第三解脫觀欲界色。以之為凈。凈是假觀。遠則易成。近之難
【現代漢語翻譯】 現代漢語譯本：只有在修道和無學道中，才不包括見諦（dṛṣṭi-satya，見真諦）。在修道和無學道中，觀空的修行都可以稱為解脫（vimoksha，從煩惱中解脫），不區分無礙解脫和解脫的差別。其中，最初的兩種修行起始於斯陀含（sakṛdāgāmin，一來果）行至阿那含（anāgāmin，不來果）向。因為在欲界（kāmadhātu，眾生輪迴的最低層）中煩惱被調伏，所以在阿那含果位成就。接下來的四種修行成就於阿羅漢（arhat，應供）行。因為在上二界（色界和無色界）中煩惱被調伏。非想解脫（naivasaṃjñānāsaṃjñāyatana，非想非非想處定）最初的修行開始於阿羅漢行中，成就於無學（aśaikṣa，無學果）。滅盡解脫（nirodha-samāpatti，滅盡定）只存在於無學果位。在大乘佛法中，種性（gotra，成佛的潛能）以上的一切都具足這些解脫。如果更普遍地來說，在善趣（sugati，好的輪迴道）中也能分得這些解脫。果位上的差別就是這樣。
第四門中，就處所進行分別。其中有三種：一是依禪處，二是處身處，三是境界處。依禪處是指，在毗曇（Abhidharma，阿毗達摩，論藏）的教法中，最初的兩種解脫依賴於初禪（prathama dhyāna，離生喜樂地）和二禪（dvitīya dhyāna，定生喜樂地）修起。為什麼會這樣呢？論中說，欲界有兩種慾望：一是身欲，指的是五識（眼、耳、鼻、舌、身識）中的貪染之心；二是心欲，指的是意識（mano-vijñāna）中的貪染之心。因此，依賴於初禪修不凈觀（aśubha-bhāvanā，觀想不凈之物）來對治這些慾望。初禪地中也有兩種慾望：一是身欲，指的是眼、耳、身三識身中的貪染之心；二是心欲，指的是意識中的貪染之心。因此，依賴於二禪修不凈觀來對治這些慾望。二禪以上沒有身欲，所以三禪以上不再修不凈觀。而且，三禪中樂於自身禪定的快樂，不肯觀想那些不凈的事物。第四禪中心性寂靜，不喜歡觀想那些不凈的事物，所以不修不凈觀。即使有少許，也不提及。第三種解脫依賴於第四禪（caturtha dhyāna，舍念清凈地）。為什麼會這樣呢？觀想不凈之法而認為它是清凈的，難以成就。在第四禪中，智慧的力量增強，才能夠做到。其餘的禪定智慧較弱，所以不修。而且，前兩種解脫觀想欲界和色界（rūpadhātu，色界）為不凈，真實地觀想不凈，距離近則容易成就，距離遠則難以成就。所以偏重於在初禪和二禪中修習。第三種解脫觀想欲界和色界為清凈，清凈是假想的觀想，距離遠則容易成就，距離近則困難。
【English Translation】 English version: Only in the path of cultivation (śaikṣa-mārga) and the path of no-more-learning (aśaikṣa-mārga) is the seeing of truth (dṛṣṭi-satya) not included. Within that path of cultivation and no-more-learning, the practice of contemplating emptiness is generally called liberation (vimoksha), without distinguishing between unobstructed liberation and liberation. Among them, the initial two practices begin from the stage of Once-Returner (sakṛdāgāmin) progressing towards the stage of Non-Returner (anāgāmin). Because afflictions are subdued in the desire realm (kāmadhātu), accomplishment is achieved in the Non-Returner stage. The next four practices are accomplished in the path of Arhat (arhat). Because afflictions are subdued in the upper two realms (form realm and formless realm). The liberation of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) initially begins in the path of Arhat and is accomplished in the stage of no-more-learning (aśaikṣa). The cessation of perception and sensation (nirodha-samāpatti) exists only in the stage of no-more-learning. In Mahayana Buddhism, everything above the potential for enlightenment (gotra) is fully equipped with these liberations. If discussed more generally, these liberations can also be partially attained in the good realms (sugati). The distinctions in stages are as described.
In the fourth section, distinctions are made based on location. There are three types: first, based on the location of dhyana (meditative state); second, based on the location of the body; and third, based on the location of the object. Based on the location of dhyana, in the teachings of Abhidharma, the initial two liberations rely on the arising of the first dhyana (prathama dhyāna) and the second dhyana (dvitīya dhyāna). Why is this so? The treatise states that there are two types of desires in the desire realm: first, bodily desires, referring to the mind of greed and attachment in the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses); and second, mental desires, referring to the mind of greed and attachment in the mind consciousness (mano-vijñāna). Therefore, relying on the first dhyana, the contemplation of impurity (aśubha-bhāvanā) is practiced to counteract these desires. There are also two types of desires in the first dhyana: first, bodily desires, referring to the mind of greed and attachment in the three consciousnesses of eye, ear, and body; and second, mental desires, referring to the mind of greed and attachment in the mind consciousness. Therefore, relying on the second dhyana, the contemplation of impurity is practiced to counteract these desires. Above the second dhyana, there are no bodily desires, so the contemplation of impurity is no longer practiced above the third dhyana. Moreover, in the third dhyana, one delights in the pleasure of one's own dhyana and is unwilling to contemplate those impure things. In the fourth dhyana, the mind is tranquil and does not like to contemplate those impure things, so the contemplation of impurity is not practiced. Even if there is a little, it is not mentioned. The third liberation relies on the fourth dhyana (caturtha dhyāna). Why is this so? Contemplating impure things as pure is difficult to achieve. In the fourth dhyana, the power of wisdom is enhanced, and one is able to do it. The wisdom of the other dhyanas is weaker, so it does not arise. Moreover, the first two liberations contemplate the desire realm and the form realm (rūpadhātu) as impure. Truly contemplating impurity is easier to achieve when it is near, and difficult to achieve when it is far. Therefore, it is emphasized in the first and second dhyanas. The third liberation contemplates the desire realm and the form realm as pure. Purity is an imagined contemplation, which is easier to achieve when it is far, and difficult when it is near.
就。故偏在於第四禪中。下設有之。微故不說。次四解脫當地。可知滅盡解脫系屬非想。成實八解通依四禪及三無色。如依初禪。觀欲界色內外空寂為初二解脫。觀色界空為第三解脫。觀已所得無色定空為四空解脫。依彼初禪斷滅一切生死因果為第八解脫。如依初禪。至無所有類亦同然。依電光定但得前三及后滅盡。不得中四。何故如是。論言。聖人得四空定。然後觀之無常苦空。名為解脫。電光羅漢不得彼定。無所可觀。為是不得。非想心劣不發增觀斷結無漏。為是不依。大乘法中觀空解脫具依八禪。大乘非想有無漏故。隨事解脫始同毗曇。行修純熟。初三解脫具依四禪。次四當地。滅盡解脫依一切地皆得現入(此一門竟)。
依身處者。依如毗曇。初三解脫唯在欲界。三天下人堪任修起。非余處身。以是欲界貪慾治故。不在上界。問曰。初禪猶有身心兩種之慾。何故上界不修此治。釋言。初禪雖有二欲。然此正治貪淫之患。上界已離。為是不修。欲界六天雖有貪慾。著樂情深不能修起。郁單越人著欲雖薄。慧力微劣。為是不修。余趣障難。又無禪定。是以不起。次四解脫三界身中皆得修起。其有漏者從下修起。然後上生。其無漏者下及當地皆得修起。滅盡解脫欲界修起。非上二界。問曰。何故無色等得上修
【現代漢語翻譯】 現代漢語譯本：因此，這種偏頗存在於第四禪定中。下文對此有所論述，但因為過於細微所以沒有詳細說明。接下來的四種解脫在各自的禪定境界中就能理解。滅盡解脫屬於非想非非想處天。成實論認為八種解脫可以依四禪和三無色定修得。例如，依據初禪，觀察欲界色、內外空寂，這是最初的兩種解脫。觀察『空』為第三解脫。觀察已經獲得的無色定之空為四空解脫。依據初禪，斷滅一切生死因果為第八解脫。像依據初禪一樣，到達無所有處也類似。依據電光定只能獲得前三種解脫和最後的滅盡解脫，無法獲得中間四種解脫。為什麼會這樣呢？論中說，聖人獲得四空定后，觀察其無常、苦、空，這被稱為解脫。而電光羅漢沒有獲得四空定，所以沒有什麼可以觀察的，因此無法獲得中間四種解脫。非想非非想處天的定力微弱，無法引發增上觀智來斷除煩惱，所以不能依據它來修習解脫。在大乘佛法中，觀察空的解脫可以依據八種禪定。因為大乘的非想非非想處天有無漏智慧。隨事解脫最初與毗曇宗相同，但修行純熟后，最初的三種解脫可以依據四禪修得，中間四種解脫在各自的禪定境界中修得，滅盡解脫可以在一切禪定境界中證得（這一部分結束）。 關於依據身處：依據毗曇宗的觀點，最初的三種解脫只在欲界修習。只有三天下（南贍部洲、東勝身洲、西牛貨洲）的人才能修習，其他地方的人不行。因為這是爲了對治欲界的貪慾，所以在上界不修習。有人問：初禪仍然有身心兩種慾望，為什麼上界不修習這種對治方法呢？解釋說：初禪雖然有二欲，但這種方法主要是爲了對治貪淫的禍患，上界已經遠離了這種禍患，所以不修習。欲界六天雖然有貪慾，但他們沉溺於享樂，無法修習。郁單越人雖然貪慾淡薄，但智慧微弱，所以不修習。其他道的眾生有障礙和困難，而且沒有禪定，所以無法修習。中間四種解脫可以在三界的身中修習。有漏的解脫從下往上修習，然後往上生。無漏的解脫可以在地獄和各自的禪定境界中修習。滅盡解脫在欲界修習，不能在上二界修習。有人問：為什麼無色界等可以往上修習？
【English Translation】 English version: Therefore, this bias exists in the fourth Dhyana (meditative state). It is discussed below, but not in detail because it is too subtle. The next four Vimokshas (liberations) can be understood in their respective Dhyana realms. Nirodha-samapatti (cessation attainment) belongs to Nevasaññānāsaññāyatana (the realm of neither perception nor non-perception). The Satyasiddhi Shastra (成實論) believes that the eight Vimokshas can be cultivated based on the four Dhyanas and the three Arūpya-samāpattis (formless attainments). For example, based on the first Dhyana, observing the desire realm's form, inner and outer emptiness, these are the first two Vimokshas. Observing 'emptiness' is the third Vimoksha. Observing the emptiness of the already attained formless Samadhi is the four formless Vimokshas. Based on the first Dhyana, cutting off all causes and effects of birth and death is the eighth Vimoksha. Just like relying on the first Dhyana, reaching the Akincanyayatana (realm of nothingness) is similar. Based on the Vidyutprabha Samadhi (電光定), only the first three Vimokshas and the final Nirodha-samapatti can be obtained, but not the middle four. Why is this so? The treatise says that after the saints attain the four formless Samadhis, they observe their impermanence, suffering, and emptiness, which is called Vimoksha. However, the Vidyutprabha Arhats (羅漢) have not attained the four formless Samadhis, so there is nothing to observe, and therefore they cannot obtain the middle four Vimokshas. The power of Nevasaññānāsaññāyatana is weak and cannot trigger increased insight to cut off afflictions, so it cannot be relied upon to cultivate liberation. In Mahayana Buddhism, the Vimoksha of observing emptiness can be based on the eight Dhyanas. Because the Mahayana's Nevasaññānāsaññāyatana has Anāsrava-jñāna (untainted wisdom). The initial liberation according to circumstances is the same as the Sarvastivada (毗曇宗), but after the practice is pure and mature, the first three Vimokshas can be cultivated based on the four Dhyanas, the middle four Vimokshas are cultivated in their respective Dhyana realms, and Nirodha-samapatti can be attained in all Dhyana realms (this section ends). Regarding relying on the body's location: According to the Sarvastivada's view, the first three Vimokshas are only cultivated in the Kama-dhatu (desire realm). Only people in the three continents (Jambudvipa (南贍部洲), Purvavideha (東勝身洲), Aparagodaniya (西牛貨洲)) are capable of cultivating them, not people in other places. Because this is to counteract the desire realm's greed, it is not cultivated in the upper realms. Someone asks: The first Dhyana still has two kinds of desires, body and mind, why doesn't the upper realm cultivate this method of counteracting them? The explanation is: Although the first Dhyana has two desires, this method is mainly to counteract the harm of lust, and the upper realm has already distanced itself from this harm, so it is not cultivated. Although the six heavens of the desire realm have greed, they are immersed in enjoyment and cannot cultivate. Although the Uttarakuru (郁單越) people have little greed, their wisdom is weak, so they do not cultivate. Other realms have obstacles and difficulties, and they do not have Samadhi, so they cannot cultivate. The middle four Vimokshas can be cultivated in the bodies of the three realms. The contaminated Vimokshas are cultivated from the bottom up, and then reborn upwards. The uncontaminated Vimokshas can be cultivated in the lower realms and in their respective Dhyana realms. Nirodha-samapatti is cultivated in the desire realm and cannot be cultivated in the upper two realms. Someone asks: Why can the formless realms, etc., cultivate upwards?
起。滅盡不爾。論言。禪定三種力起。一者因力。由過所修為自分因故。現能起。二者業力。以今修習生上業故。迭相資發在上能起。三方便力。謂火災等怖令修起。由是三力故上修起。滅定唯從說力而生。欲界有佛說滅定法。故得修起。上無說者。故不修起。若依成實。初二解脫唯欲界身而得修起。名欲界身。以為內故。第三欲色皆得修起。后五解脫三界皆起。大乘法中。始同二乘。究竟終成於一切處皆起一切(此二門竟)。
次論境處。依如毗曇。初三解脫觀欲界法以為境界。空處識處無所有處。有漏解脫唯緣自地及上地法以為境界。彼解脫道唯緣自地。勝進道者得緣上地。問曰。何故不緣下法。非背舍故。又緣下者是無礙道。非解脫故。此三處中無漏解脫所緣苦集。唯自及上。不緣下地。無色不緣下有漏故。滅諦亦爾。良以不緣下有漏故。亦不緣彼對治之滅。道諦之中。自地及上一切皆緣下。則不定。若依下禪發無漏道治下過者。一切不緣。亦以不緣下有漏故。不緣彼治。能治自地及上過者。通得緣之。非想解脫唯緣自地有漏為境。滅盡無緣不須論之。成實法中初二解脫境在欲界。第三解脫境在色界。四空解脫境在四空。滅盡無境。大乘法中觀空解脫與成實同。隨事解脫與毗曇同。
第五門中明其
【現代漢語翻譯】 現代漢語譯本：生起和滅盡的情況不同。論中說，禪定有三種力量使其生起：一是因力，由於過去所修的行為是自身的原因，現在能夠生起；二是業力，因為現在修習產生向上的業，互相資助引發，使禪定在更高的層次上生起；三是方便力，比如火災等恐怖情況促使修習生起。由於這三種力量，禪定才能向上修起。滅盡定只能通過聽聞佛法而生起。欲界有佛宣說滅盡定的方法，所以可以修習生起。而上界沒有說法者，所以不能修習生起。如果按照《成實論》的觀點，最初的兩種解脫只能在欲界身中修習生起，因為它們以欲界身為內在基礎。第三種解脫，欲界和色界都可以修習生起。后五種解脫，三界都可以生起。在大乘佛法中，開始時與二乘相同，最終成就時，在一切處都可以生起一切（以上是關於生起和滅盡的兩種情況）。 接下來討論境界和處所。按照《毗曇》的觀點，最初的三種解脫以觀察欲界法作為境界。空無邊處（Ākāśānantyāyatana，無色界定的一種，以虛空無邊為所緣）、識無邊處（Vijñānānantyāyatana，無色界定的一種，以識無邊為所緣）、無所有處（Ākiṃcanyāyatana，無色界定的一種，以一無所有為所緣）這些有漏解脫，只能以自身所處的地界以及更高的地界的法作為境界。這些解脫道只能以自身所處的地界為所緣，而勝進道可以以更高的地界為所緣。有人問：為什麼不以下面的地界的法為所緣？因為這不是背舍（Vimokṣa，又稱八背舍，是佛教中的一種禪定修法）的修行方式。而且以下面的地界為所緣是無礙道（nirōdha-mārga，斷除煩惱的道路），而不是解脫道。在這三種處所中，無漏解脫所緣的苦諦（duḥkha-satya，四聖諦之一，指世間一切皆苦）、集諦（samudaya-satya，四聖諦之一，指苦的根源）只能是自身以及更高的地界，不能以下面的地界為所緣，因為無色界不以下面的有漏法為所緣。滅諦（nirodha-satya，四聖諦之一，指滅苦的境界）也是如此，因為不以下面的有漏法為所緣，所以也不以對治它們的滅為所緣。在道諦（mārga-satya，四聖諦之一，指達到滅苦的道路）中，自身的地界以及更高的地界的一切都可以作為所緣，而下面的地界則不一定。如果依靠下面的禪定生起無漏道來對治下面的過患，那麼一切都不作為所緣，也是因為不以下面的有漏法為所緣，所以也不以對治它們的法為所緣。能夠對治自身地界以及更高地界的過患的，都可以作為所緣。非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界定的最高層）的解脫只能以自身地界的有漏法為境界。滅盡定（nirodha-samāpatti，一種高級禪定狀態，達到意識和感受的止息）沒有所緣，所以不需要討論。在《成實論》的觀點中，最初的兩種解脫的境界在欲界。第三種解脫的境界在色界。四空解脫的境界在四空定。滅盡定沒有境界。在大乘佛法中，觀空解脫與《成實論》相同，隨事解脫與《毗曇》相同。 第五個方面中，闡明...
【English Translation】 English version: The arising and cessation are different. The treatise states that there are three forces that cause Dhyana (禪定, meditative state) to arise: first, the force of cause (因力, hetu-bala), because the practices performed in the past are the cause for oneself, they can now arise; second, the force of karma (業力, karma-bala), because present practice generates upward karma, mutually aiding and triggering, allowing Dhyana to arise at a higher level; third, the force of skillful means (方便力, upaya-bala), such as the fear of fire disasters, which prompts practice to arise. Due to these three forces, Dhyana can be cultivated upwards. Cessation Samadhi (滅盡定, nirodha-samāpatti) only arises from hearing the Dharma. In the desire realm (欲界, kāmadhātu), the Buddha teaches the method of Cessation Samadhi, so it can be cultivated and arise. In the higher realms, there is no teacher, so it cannot be cultivated and arise. According to the Satyasiddhi Shastra (成實論), the first two liberations can only be cultivated and arise in the body of the desire realm, because they take the body of the desire realm as their inner basis. The third liberation can be cultivated and arise in both the desire realm and the form realm (色界, rūpadhātu). The latter five liberations can arise in all three realms. In Mahayana Buddhism, it is the same as the Two Vehicles (二乘, śrāvakayāna and pratyekabuddhayāna) at the beginning, but ultimately, it can arise everywhere (the above are the two aspects of arising and cessation). Next, we discuss the object and location. According to the Abhidharma (毗曇), the first three liberations take the observation of the dharmas of the desire realm as their object. The Sphere of Infinite Space (空無邊處, Ākāśānantyāyatana), the Sphere of Infinite Consciousness (識無邊處, Vijñānānantyāyatana), and the Sphere of Nothingness (無所有處, Ākiṃcanyāyatana), these defiled liberations can only take the dharmas of their own realm and the higher realms as their object. These paths of liberation can only take their own realm as their object, while the path of progress can take the higher realms as their object. Someone asks: Why not take the lower realms as their object? Because this is not the practice of back-release (背舍, Vimokṣa). Moreover, taking the lower realms as their object is the path of non-obstruction (無礙道, nirōdha-mārga), not the path of liberation. Among these three locations, the undefiled liberation takes suffering (苦諦, duḥkha-satya) and accumulation (集諦, samudaya-satya) as its object, only from its own and higher realms, not from the lower realms, because the formless realm (無色界, arūpadhātu) does not take the defiled dharmas of the lower realms as its object. The same is true for cessation (滅諦, nirodha-satya), because it does not take the defiled dharmas of the lower realms as its object, so it does not take the cessation that counteracts them as its object. In the path (道諦, mārga-satya), everything from its own realm and the higher realms can be taken as its object, while the lower realms are uncertain. If one relies on the lower Dhyana to generate the undefiled path to counteract the faults of the lower realms, then nothing is taken as its object, also because it does not take the defiled dharmas of the lower realms as its object, so it does not take the dharmas that counteract them as its object. Those who can counteract the faults of their own realm and the higher realms can all be taken as their object. The liberation of the Sphere of Neither Perception Nor Non-Perception (非想非非想處, Naivasaṃjñānāsaṃjñāyatana) can only take the defiled dharmas of its own realm as its object. Cessation Samadhi (滅盡定, nirodha-samāpatti) has no object, so there is no need to discuss it. In the view of the Satyasiddhi Shastra (成實論), the object of the first two liberations is in the desire realm. The object of the third liberation is in the form realm. The object of the Four Formless Liberations is in the Four Formless Samadhis. Cessation Samadhi has no object. In Mahayana Buddhism, the liberation of observing emptiness is the same as the Satyasiddhi Shastra, and the liberation of following events is the same as the Abhidharma. In the fifth aspect, it clarifies...
得舍成就之義。先明其得。先無今有名之為得。毗曇八解脫義釋有二。一簡聖異凡。八解脫唯是聖人功德。于中前三及四空處有漏解脫唯離欲得。離下欲時得上法故。下三空處無漏解脫有二種得。一離欲得。離下欲時得上法故。二者退得。所謂退根退聖果時得於本法。第八解脫唯方便得。得八禪已方便修習然後得之。問曰。何故前七解脫有離欲得。滅盡不爾唯方便得。釋言。前七是離欲法正違下欲。是故離彼下地欲時。便無所待。即便得之。滅盡解脫是滅心法。雖離下欲。上心未已。為是不得。二凡聖通論。凡夫所得通名解脫。于中前三及四空處有漏解脫有二種得。一離欲得。義同前釋。二者生得。凡夫從上退生下時得於下法。良以有漏生上失下故。下生時還復得之。余如前釋。成實無文。準義論之。前七解脫唯離欲得。所謂永斷下地欲時得彼解脫。第八不定。于中所有有餘涅槃唯離欲得。無餘涅槃或離欲得或方便得。當報不起是離欲得。所謂遠離非想欲時即便得之。現報盡滅是方便得。用邊際智通滅報得故。羅漢滅定亦方便得。大乘法中隨事解脫與毗曇同。觀空解脫與成實同(此一門竟)。
次明舍義。先有今失名之為舍。毗曇前三及下三空處有漏解脫有二種舍。一者退舍。所謂退起下地欲時失上解脫。二者
【現代漢語翻譯】 現代漢語譯本： 得舍成就的意義。首先闡明『得』。原本沒有現在有的，這叫做『得』。毗曇宗對八解脫的解釋有兩種。一是區分聖人和凡人。八解脫只是聖人的功德。其中，前三種解脫以及四空定處的有漏解脫，只是通過斷除慾望而獲得。因為斷除較低層次的慾望時，就能獲得更高的法。下三種空定處的無漏解脫有兩種獲得方式。一是斷除慾望而獲得。因為斷除較低層次的慾望時，就能獲得更高的法。二是退失后獲得。也就是在退失果位時，重新獲得原本的法。第八解脫（滅盡定）只能通過方便修習而獲得。獲得八禪之後，通過方便修習才能獲得。問：為什麼前七種解脫可以通過斷除慾望而獲得，而滅盡定卻不行，只能通過方便修習獲得？解釋說：前七種解脫是斷除慾望的法，直接違背較低層次的慾望。因此，當斷除較低層次的慾望時，就不需要等待其他條件，就能立即獲得。而滅盡解脫是滅除心的法。雖然斷除了較低層次的慾望，但上層的心識活動還沒有停止，因此不能立即獲得。二是凡聖通論。凡夫所獲得的也可以稱為解脫。其中，前三種解脫以及四空定處的有漏解脫有兩種獲得方式。一是斷除慾望而獲得。意義與前面的解釋相同。二是生而獲得。凡夫從較高的層次退生到較低的層次時，就能獲得較低層次的法。因為有漏之法，生於上層就會失去下層，所以下生時又會重新獲得。其餘的與前面的解釋相同。成實宗沒有明確的文字說明，但根據義理來推論，前七種解脫只能通過斷除慾望而獲得。也就是在永遠斷除較低層次的慾望時，就能獲得那種解脫。第八解脫不確定。其中，所有有餘涅槃只能通過斷除慾望而獲得。無餘涅槃可以通過斷除慾望獲得，也可以通過方便修習獲得。當果報不再生起時，就是通過斷除慾望而獲得。也就是在遠離非想非非想處的慾望時，就能立即獲得。現世的果報完全滅盡，是通過方便修習而獲得。因為使用邊際智通來滅除果報而獲得。阿羅漢的滅盡定也是通過方便修習而獲得。大乘佛法中，隨事解脫與毗曇宗相同，觀空解脫與成實宗相同（這一部分結束）。 接下來闡明『舍』的意義。原本有現在失去的，這叫做『舍』。毗曇宗認為，前三種解脫以及下三種空定處的有漏解脫有兩種捨棄方式。一是退失。也就是在生起較低層次的慾望時，就會失去較高的解脫。二是...
【English Translation】 English version: The meaning of attainment, relinquishment, and accomplishment. First, clarify 'attainment'. Having something now that was not there before is called 'attainment'. The Vaibhashika (毗曇) explanation of the eight liberations has two aspects. First, it distinguishes between sages and ordinary beings. The eight liberations are solely the merits of sages. Among them, the first three and the formless realms (四空處) with defilements (有漏) are attained only through detachment from desire. Because when one detaches from lower desires, one attains higher Dharma (法). The lower three formless realms' (下三空處) liberation without defilements (無漏) has two types of attainment: first, attainment through detachment from desire, because when one detaches from lower desires, one attains higher Dharma; second, attainment through regression, meaning when one regresses from the root or the fruit of sagehood, one attains the original Dharma. The eighth liberation (滅盡定) is attained only through skillful means (方便). After attaining the eight dhyanas (八禪), one practices skillfully and then attains it. Question: Why can the first seven liberations be attained through detachment from desire, but not the cessation, which can only be attained through skillful means? Explanation: The first seven are Dharma of detachment from desire, directly opposing lower desires. Therefore, when one detaches from desires of the lower realms, one does not need to wait for anything else and attains them immediately. The liberation of cessation is the Dharma of extinguishing the mind. Although one detaches from lower desires, the higher mind has not ceased, so it cannot be attained immediately. Second, a general discussion of ordinary beings and sages. What ordinary beings attain can also be called liberation. Among them, the first three and the formless realms with defilements have two types of attainment: first, attainment through detachment from desire, the meaning is the same as explained before; second, attainment through birth. When ordinary beings regress from higher realms to lower realms, they attain the Dharma of the lower realms. Because with defilements, being born in higher realms means losing the lower realms, so when one is born in lower realms, one attains them again. The Chengshi School (成實宗) has no explicit text, but according to the meaning, the first seven liberations can only be attained through detachment from desire. That is, when one permanently cuts off the desires of the lower realms, one attains that liberation. The eighth liberation is uncertain. Among them, all Nirvana (涅槃) with remainder (有餘涅槃) can only be attained through detachment from desire. Nirvana without remainder (無餘涅槃) can be attained through detachment from desire or through skillful means. When the retribution does not arise, it is attained through detachment from desire. That is, when one is far from the desire of neither perception nor non-perception (非想非非想處), one attains it immediately. The complete extinction of present retribution is attained through skillful means, because it is attained by using the wisdom of the edge to extinguish the retribution. The cessation of Arhats (羅漢) is also attained through skillful means. In Mahayana (大乘) Buddhism, liberation according to circumstances is the same as the Vaibhashika School, and liberation through contemplating emptiness is the same as the Chengshi School (this section ends). Next, clarify the meaning of 'relinquishment'. Having something now that was lost is called 'relinquishment'. The Vaibhashika School believes that the first three liberations and the lower three formless realms' liberation with defilements have two ways of relinquishing. First, regression, meaning when one arises desires of the lower realms, one loses the higher liberation. Second,...
生舍。生上地時失於下法。下三空處無漏解脫有三種舍。一者退舍。彼宗無漏有退失故。二轉根舍。轉鈍無漏無利根時失鈍根故。三得果舍。證無學時舍學道故第七第八唯一退舍。成實前七唯入無餘涅槃時舍。第八無舍。大乘法中緣修解脫真證時舍。真實解脫畢竟無舍(此二門竟)。
次明成就。隨所有處名為成就。毗曇法中前二解脫二禪已還隨身何處一切成就。生上不成有漏。生上則失下故。第三解脫四禪已還一切處成。生上不成。下三空處有漏解脫自地及下一切皆成。生上不成。彼三空處無漏解脫及后二種一切處成。然彼宗中前七解脫隨所成處皆得現入。第八解脫在欲色界成而得入。無色雖成而不得入。彼無形色。若覆滅心。命則盡故。成實大乘一切解脫一切處成。
第六門中辨其優劣。于中約對八勝處及十一切入以辨優劣。八勝及與十一切入后當具論。毗曇唯就初三解脫望八勝等以辨優劣。初三解脫總相觀故。最以為下。八勝次廣說以為中。十一切入最廣觀故。說以為上成實不爾。彼論宣說。十一切入假想觀故。最以為下。八勝處者初是有漏后是無漏。說以為中。八解脫者唯是無漏。說以為上。于中下者在於外凡。中者在於內凡已去。上者在於修道已上。八解脫義釋之粗爾。
八勝處義四門
【現代漢語翻譯】 現代漢語譯本：
舍（saṃskāra，梵文，指『行』，是五蘊之一）。當衆生往生到更高的境界時，會失去較低境界的修行方法。在下三空處（指無色界的三個空無邊處、識無邊處、無所有處）的無漏解脫有三種捨棄：第一種是退舍，因為他們宗派認為無漏法有退失的可能性；第二種是轉根舍，當從遲鈍的根性轉變為敏銳的根性時，會失去遲鈍的根性；第三種是得果舍，當證得無學果位時，會捨棄有學的修行道路。第七和第八解脫只有退舍。成實宗認為，前七種解脫只有在進入無餘涅槃時才會捨棄，第八種解脫則沒有捨棄。在大乘佛法中，通過修行而證得解脫時會捨棄，但真實的解脫是畢竟沒有捨棄的（以上是關於捨棄的兩種情況）。
接下來闡明成就（siddhi，梵文，指成就、圓滿）。隨其所處的狀態稱為成就。在毗曇宗的觀點中，前兩種解脫和二禪及以下的境界，無論身在何處，都算成就。往生到更高的境界則不算成就，因為往生到更高的境界會失去較低境界的修行。第三解脫和四禪及以下的境界，無論在何處都算成就，往生到更高的境界則不算成就。下三空處的有漏解脫，在自身所處的境界以及以下的境界都算成就，往生到更高的境界則不算成就。那三個空處的無漏解脫以及后兩種解脫，無論在何處都算成就。然而，在毗曇宗的觀點中，前七種解脫在成就的地方都可以立即證入，第八種解脫在欲界成就后才能證入，在無色界雖然成就卻無法證入，因為無色界沒有形色，如果滅盡心識，生命就會終結。成實宗和大乘認為，一切解脫在任何地方都可以成就。
第六個方面是辨別優劣。在這裡，通過與八勝處（aṣṭau abhibhāyatanāni，梵文）和十一切入（daśa kṛtsnāyatanāni，梵文）進行比較來辨別優劣。關於八勝處和十一切入，後面會詳細論述。毗曇宗只就前三種解脫與八勝處等進行比較來辨別優劣。因為前三種解脫是總相觀，所以被認為是最低的。八勝處其次，因為是廣說，所以被認為是中等的。十一切入是最廣觀，所以被認為是最高的。成實宗不這樣認為。他們的論述宣稱，十一切入是假想觀，所以被認為是最低的。八勝處，最初是有漏的，後來是無漏的，所以被認為是中等的。八解脫都是無漏的，所以被認為是最高的。其中，最低的是在外凡位，中等的是在內凡位以上，最高的是在修道位以上。以上是對八解脫含義的粗略解釋。
八勝處的含義有四個方面。
【English Translation】 English version:
Saṃskāra (Sanskrit, meaning 'formation', one of the five aggregates). When beings are reborn into higher realms, they lose the practices of the lower realms. In the lower three formless realms (referring to the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness), there are three types of abandonment of anāsrava (Sanskrit, meaning 'non-outflow', 'without outflows', 'untainted') liberation: the first is abandonment due to regression, because their school believes that anāsrava dharmas can be lost; the second is abandonment due to transformation of faculties, when transforming from dull faculties to sharp faculties, the dull faculties are lost; the third is abandonment due to attaining the fruit, when attaining the state of arhat (Sanskrit, meaning 'one who is worthy') one abandons the path of learning. The seventh and eighth liberations only have abandonment due to regression. The Satyasiddhi school believes that the first seven liberations are only abandoned when entering nirupadhisesa-nirvana (Sanskrit, meaning 'Nirvana without remainder'), while the eighth liberation is not abandoned. In Mahayana Buddhism, abandonment occurs when one attains liberation through practice, but true liberation is ultimately without abandonment (the above are the two aspects of abandonment).
Next, the attainment (siddhi, Sanskrit, meaning 'accomplishment', 'perfection') is explained. The state of being in whatever place is called attainment. In the view of the Sarvastivada school, the first two liberations and the two dhyanas (Sanskrit, meaning 'meditation') and below, wherever one is, are considered attainment. Rebirth into higher realms is not considered attainment, because rebirth into higher realms loses the practices of the lower realms. The third liberation and the four dhyanas and below, wherever one is, are considered attainment, rebirth into higher realms is not considered attainment. The sāsrava (Sanskrit, meaning 'with outflows', 'tainted') liberation of the lower three formless realms, in one's own realm and below, is considered attainment, rebirth into higher realms is not considered attainment. The anāsrava liberation of those three formless realms and the latter two liberations, wherever one is, are considered attainment. However, in the view of the Sarvastivada school, the first seven liberations can be immediately entered in the place where they are attained, the eighth liberation can only be entered after being attained in the desire realm, although it is attained in the formless realm, it cannot be entered, because the formless realm has no form, and if consciousness is extinguished, life will end. The Satyasiddhi school and Mahayana believe that all liberations can be attained in any place.
The sixth aspect is to distinguish the superior and inferior. Here, the superior and inferior are distinguished by comparing them with the eight fields of mastery (aṣṭau abhibhāyatanāni, Sanskrit) and the ten totalities (daśa kṛtsnāyatanāni, Sanskrit). The eight fields of mastery and the ten totalities will be discussed in detail later. The Sarvastivada school only distinguishes the superior and inferior by comparing the first three liberations with the eight fields of mastery, etc. Because the first three liberations are general observations, they are considered the lowest. The eight fields of mastery are next, because they are extensively explained, they are considered intermediate. The ten totalities are the most extensive observations, so they are considered the highest. The Satyasiddhi school does not think so. Their discourse declares that the ten totalities are imaginary observations, so they are considered the lowest. The eight fields of mastery, initially sāsrava, later anāsrava, are considered intermediate. The eight liberations are all anāsrava, so they are considered the highest. Among them, the lowest is in the outer ordinary position, the intermediate is above the inner ordinary position, and the highest is above the path of cultivation. The above is a rough explanation of the meaning of the eight liberations.
The meaning of the eight fields of mastery has four aspects.
分別(釋名辨相一 論體二 就人分別三 就處分別四)
第一釋名辨相。八勝處者。經中亦名八除入也。為此觀行。能息貪慾勝煩惱處。故云勝處。入者亦是處之別稱。除煩惱處故名除入。勝處不同。一門說八。八名是何。一內有色相外觀色少。大智論中名外觀色若好若丑勝知勝見。二內有色相外觀色多。三內無色相外觀色少。四內無色相外觀色多。五青。六黃。七赤。八白。八中初二是八解中第一解脫。己身名內。於己身份未滅未壞名內有色。于外色中始觀一身以為不凈。名外觀少。何故不多。龍樹釋言。學觀之始畏心難攝不敢多觀譬如鹿游未調不可遠放。若好醜者。論言。于彼外色之中善果名好。惡果名丑。又外色中生淫之處名之為好。生瞋之處說之為丑。又彼三十六物之中骨相名好。皮肉等相說以為丑。又外色中忘見凈想名之為好。還見不凈說之為丑。於好於醜不生貪瞋。但觀四大因緣和合名勝知勝見。第二內有色相外觀多者。內有同前。觀心轉熟能為廣觀。周滿大地悉見不凈。名外觀多。次二勝處是八解中第二解脫。於己身份作其死想蟲食火燒盡滅之想。名為內無。多少同前。青黃赤白是八解中第三解脫。于外色中除去皮肉作其骨想。后觀此骨作其青黃赤白等想。為四勝處。觀法雲何。欲為青觀。先
【現代漢語翻譯】 現代漢語譯本 （一、釋名辨相 二、論體 三、就人分別 四、就處分別）
第一，解釋名稱，辨明體相。『八勝處』，在佛經中也稱為『八除入』。因為這種觀行，能夠止息貪慾，勝過煩惱的處所，所以稱為『勝處』。『入』也是『處』的別稱，因為能去除煩惱的處所，所以稱為『除入』。勝處各有不同，一門之中說了八種。這八種名稱是什麼呢？
第一，『內有色相外觀色少』。《大智度論》中稱為『外觀色若好若丑勝知勝見』。第二，『內有色相外觀色多』。第三，『內無色相外觀色少』。第四，『內無色相外觀色多』。第五，『青』。第六，『黃』。第七，『赤』。第八，『白』。
這八種勝處中，前兩種是八解脫中的第一種解脫。『己身』稱為『內』。對於自身還沒有滅壞的部分，稱為『內有色』。在外在的色法中，開始觀察自身為不凈，稱為『外觀少』。為什麼不多觀呢？龍樹（Nagarjuna）解釋說，學習觀想的開始，畏懼之心難以收攝，不敢多觀，譬如鹿剛開始馴養，不可放得太遠。『若好若丑』，論中說，對於外在的色法之中，善業的果報稱為『好』，惡業的果報稱為『丑』。又，外在的色法中，產生淫慾的地方稱為『好』，產生嗔恚的地方稱為『丑』。又，在那三十六種不凈物中，骨相稱為『好』，皮肉等相稱為『丑』。又，外在的色法中，忘記清凈的想法稱為『好』，還見到不凈稱為『丑』。對於好與丑，不生貪嗔，只是觀察四大因緣和合，稱為『勝知勝見』。
第二，『內有色相外觀多者』，『內有』與前面相同。觀想的心轉為成熟，能夠進行廣泛的觀想，周遍大地都見到不凈，稱為『外觀多』。接下來的兩種勝處是八解脫中的第二種解脫。對於自身，作死亡的觀想，蟲吃、火燒、最終滅盡的觀想，稱為『內無』。『多少』與前面相同。青、黃、赤、白是八解脫中的第三種解脫。對於外在的色法中，除去皮肉，作骨頭的觀想。之後觀察這些骨頭，作青、黃、赤、白等顏色的觀想，這是四種勝處。觀想的方法是怎樣的呢？想要作青色觀想，首先
【English Translation】 English version (1. Explanation of Names and Differentiation of Characteristics, 2. Discussion of the Substance, 3. Differentiation Based on Individuals, 4. Differentiation Based on Locations)
First, explaining the names and distinguishing the characteristics. The 'Eight Overcomings' are also called the 'Eight Emancipations' in the scriptures. Because this contemplation can stop greed and overcome afflictions, it is called 'Overcoming'. 'Entering' is another name for 'place', because it is a place that can remove afflictions, it is called 'Emancipation'. The Overcomings are different, and one teaching speaks of eight. What are these eight names?
First, 'Internally having form, externally observing little form'. In the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), it is called 'Externally observing form, whether good or bad, with superior knowledge and superior vision'. Second, 'Internally having form, externally observing much form'. Third, 'Internally having no form, externally observing little form'. Fourth, 'Internally having no form, externally observing much form'. Fifth, 'Blue'. Sixth, 'Yellow'. Seventh, 'Red'. Eighth, 'White'.
Among these eight Overcomings, the first two are the first liberation among the Eight Liberations. 'One's own body' is called 'internal'. The part of oneself that has not yet been destroyed is called 'internally having form'. Among external forms, beginning to observe one's own body as impure is called 'externally observing little'. Why not observe more? Nagarjuna (Longshu) explained that at the beginning of learning contemplation, the fearful mind is difficult to control, and one dares not observe too much, just as a deer that has just been tamed cannot be released too far. 'Whether good or bad', the treatise says that among external forms, the result of good karma is called 'good', and the result of bad karma is called 'bad'. Also, among external forms, the place where lust arises is called 'good', and the place where anger arises is called 'bad'. Also, among the thirty-six impure things, the bone structure is called 'good', and the skin and flesh are called 'bad'. Also, among external forms, forgetting the idea of purity is called 'good', and still seeing impurity is called 'bad'. Regarding good and bad, not generating greed or anger, but only observing the harmony of the four great elements, is called 'superior knowledge and superior vision'.
Second, 'Internally having form, externally observing much form', 'Internally having' is the same as before. The mind of contemplation becomes mature and can perform extensive contemplation, seeing impurity throughout the earth, which is called 'externally observing much'. The next two Overcomings are the second liberation among the Eight Liberations. Regarding one's own body, contemplating death, being eaten by worms, being burned by fire, and ultimately being destroyed, is called 'internally having no form'. 'Little or much' is the same as before. Blue, yellow, red, and white are the third liberation among the Eight Liberations. Among external forms, removing the skin and flesh, contemplating the bones. Then observing these bones, contemplating the colors of blue, yellow, red, and white, these are the four Overcomings. What is the method of contemplation? If one wants to contemplate blue, first
得四禪。次於外色取少青相。還入定中復觀彼青。如是往返極令純熟。名青勝處。黃等亦然。問曰。此四與十一切入中青黃赤白四一切入有何差別。龍樹釋言。一切入廣普緣一切悉為青等。勝處少緣。有斯異耳(此一門竟)。
次辨體性。于中有三。一就有為無為分別。此觀有為。二就有漏無漏分別。毗曇法中一向有漏。成實法中通漏無漏。故彼成實八勝品云。始觀有漏。終成無漏。大乘亦爾。三心法分別。毗曇法中是無貪性。貪慾治故。成實法中是智慧性。大乘法中直觀事者與毗曇同。兼見空者與成實同(此二門竟)。
次就人論。毗曇法中或是外道凡夫修起。或是那含羅漢修起。成實釋言。佛弟子起。不通外道。佛弟子中內凡修起。以初有漏后無漏故。大乘法中十信已去皆能修起(此三門竟)。
次就處論。處中有四。一依禪處。毗曇前四依于初禪二禪修起。后四依于第四禪起。彼成實論八勝品云。依欲界電光及色界定皆得修起。二境界處。三修起處。四成就處。此等具辨。與八解中初三解脫其義相似。八勝如是。
八行觀義兩門分別(釋名辨相一 就位分別二)
第一釋名辨相。八行觀者。如地持說。於八境界涉求名行。照察稱觀。理實通觀一切諸法。今此且就一色論之。余類
【現代漢語翻譯】 現代漢語譯本： 獲得四禪之後，接著對外在的顏色選取少許青色之相。然後回到禪定中再次觀想那青色。像這樣反覆進行，使其達到非常純熟的程度，這叫做青勝處（Qing Sheng Chu）。黃色等等也是如此。有人問：這四種勝處與十一切入（Shi Yi Qie Ru）中青、黃、赤、白四一切入有什麼差別？龍樹（Long Shu）解釋說：一切入是廣泛普遍地緣取一切事物都作為青色等等，而勝處是少量地緣取，只有這樣的差異罷了（這一門到此結束）。 接下來辨別其體性。其中有三種分別。一是就『有為』（you wei，有生滅變化的事物）和『無為』』（wu wei，沒有生滅變化的事物）來分別。這種觀是觀有為法。二是就『有漏』（you lou，有煩惱，會產生輪迴的事物）和『無漏』（wu lou，沒有煩惱，不會產生輪迴的事物）來分別。《毗曇法》（Pi Tan Fa）中，它一概是有漏的。《成實法》（Cheng Shi Fa）中，它既可以是『有漏』也可以是『無漏』。所以《成實論》（Cheng Shi Lun）的《八勝品》（Ba Sheng Pin）中說：開始觀想時是有漏的，最終成就時是無漏的。大乘（Da Cheng）也是這樣。三是就心法來分別。《毗曇法》中，它是無貪的性質，因為可以用來對治貪慾。《成實法》中，它是智慧的性質。大乘法中，直接觀想事物的與《毗曇》相同，兼見空性的與《成實》相同（這兩門到此結束）。 接下來就人來討論。在《毗曇法》中，或者是由外道凡夫修習發起，或者是那含（Na Han，阿那含，三果羅漢）或羅漢（Luo Han，阿羅漢，四果羅漢）修習發起。《成實論》解釋說，是佛弟子發起，不包括外道。佛弟子中是內凡修習發起，因為開始是有漏的，後來是無漏的。大乘法中，十信位（Shi Xin Wei）以上的人都能修習發起（這三門到此結束）。 接下來就處所來討論。處所中有四種。一是所依禪定之處。《毗曇》中，前四種勝處依于初禪（Chu Chan）和二禪（Er Chan）修習發起，后四種勝處依于第四禪（Di Si Chan）發起。《成實論》的《八勝品》中說，依靠欲界（Yu Jie）的電光以及定（ Ding）都能修習發起。二是境界處，三是修起處，四是成就處。這些都詳細辨別過。與八解脫（Ba Jie Tuo）中前三種解脫的意義相似。八勝處就是這樣。 八行觀的意義從兩方面來分別（解釋名稱辨別相狀為一，就位次來分別 為二）。 第一，解釋名稱辨別相狀。八行觀，如《地持經》（Di Chi Jing）所說，對於八種境界涉入尋求叫做『行』，照察叫做『觀』。實際上是普遍地觀一切諸法，現在這裡只就一種顏色來討論，其餘的可以類推。
【English Translation】 English version: Having attained the four Dhyanas (Si Chan), one then selects a small amount of blue color from external colors. Then, returning to Samadhi (Ding), one contemplates that blue color again. Repeating this process until it becomes extremely proficient is called the Blue Overcoming Base (Qing Sheng Chu). The same applies to yellow, etc. Question: What is the difference between these four Overcoming Bases and the four All-Encompassing Blue, Yellow, Red, and White All-Encompassing Bases in the Ten All-Encompassing Bases (Shi Yi Qie Ru)? Nagarjuna (Long Shu) explains: The All-Encompassing Bases broadly and universally take all things as blue, etc., while the Overcoming Bases take only a small amount. This is the only difference (This section ends here). Next, we distinguish their nature. There are three distinctions within this. First, distinguishing between 'conditioned' (you wei, things that arise and cease) and 'unconditioned' (wu wei, things that do not arise and cease). This contemplation is on conditioned dharmas. Second, distinguishing between 'defiled' (you lou, with afflictions, leading to Samsara) and 'undefiled' (wu lou, without afflictions, not leading to Samsara). In the Sarvastivada (Pi Tan Fa), it is always defiled. In the Satyasiddhi School (Cheng Shi Fa), it can be both defiled and undefiled. Therefore, the 'Eightfold Superiorities' (Ba Sheng Pin) in the Satyasiddhi Shastra (Cheng Shi Lun) says: Initially, contemplation is defiled, but ultimately it becomes undefiled. This is also the case in Mahayana (Da Cheng). Third, distinguishing between mental dharmas. In the Sarvastivada, it is the nature of non-greed because it can be used to counteract greed. In the Satyasiddhi School, it is the nature of wisdom. In Mahayana, directly contemplating things is the same as Sarvastivada, while seeing emptiness as well is the same as Satyasiddhi (These two sections end here). Next, we discuss it in terms of people. In the Sarvastivada, it can be initiated by non-Buddhist ordinary people, or by Anagamins (Na Han, third-stage Arhats) or Arhats (Luo Han, fourth-stage Arhats). The Satyasiddhi Shastra explains that it is initiated by disciples of the Buddha, not including non-Buddhists. Among the Buddha's disciples, it is initiated by those in the inner ordinary stage because it is initially defiled and later undefiled. In Mahayana, anyone from the Ten Faiths (Shi Xin Wei) onwards can initiate it (These three sections end here). Next, we discuss it in terms of location. There are four types of locations. First, the location of reliance on Dhyana. In the Sarvastivada, the first four Overcoming Bases are initiated based on the first Dhyana (Chu Chan) and second Dhyana (Er Chan), while the last four are initiated based on the fourth Dhyana (Di Si Chan). The 'Eightfold Superiorities' in the Satyasiddhi Shastra says that it can be initiated based on the lightning of the desire realm (Yu Jie) and ** Samadhi (** Ding). Second, the location of the object. Third, the location of initiation. Fourth, the location of accomplishment. These have all been discussed in detail. They are similar in meaning to the first three liberations in the Eight Liberations (Ba Jie Tuo). Such are the Eight Overcoming Bases. The meaning of the Eightfold Practice of Observation is distinguished from two aspects (Explaining the name and distinguishing the characteristics is one; distinguishing by position is two). First, explaining the name and distinguishing the characteristics. The Eightfold Practice of Observation, as stated in the Bodhisattva-bhumi Sutra (Di Chi Jing), is called 'practice' (xing) for engaging and seeking in the eight realms, and 'observation' (guan) for illuminating and examining. In reality, it universally observes all dharmas, but here we will only discuss one color, and the rest can be inferred by analogy.
可知。名字是何。一者觀色。二觀色集。三觀色滅。亦名色離。四觀色道。五觀色味。六觀色過。亦名色患。七觀色出。八觀色第一義。如地持說。八中前七觀察色義。所謂觀察世諦之義。后一觀察色第一義。就前七中。初四正觀色之體義。后三觀察色之所生。就前四中。初觀色者。觀色體性苦無常等。此即是其苦諦觀也。觀色集者。觀察色因因業煩惱。此即是其集諦觀也。觀色滅者。觀色盡處數滅無為故名色滅。滅離色相故亦名色離。此即是其滅諦觀也。觀色道者。觀察彼色對治之道。此即是其道諦觀也。次三觀中觀色味者。觀色生集。緣色生愛味著境界故名色味。觀色過者。觀色生苦。所生苦報是過患法故名色過。亦名色患。觀色出者。經亦名離。出之與離滅之異稱故。彼滅諦四行之中。或有說為盡止妙出。或復說為滅止妙離。故知出離滅之別稱。此觀色法能生於滅。滅是無法。云何可生。觀色得滅。義說為生。與涅槃中涅槃修得不名不生。其義相似。何故不說觀色生道。道者是后第一義觀。非全不說。第八觀色第一義者。觀色無我。無我有二。一眾生無我色中無人。二法無我色性空寂。八中前七是觀方便。后一正觀觀色既然。受想行等類亦同爾(此一門竟)。
次就位論。文無定判。準義推之。粗亦可知
【現代漢語翻譯】 現代漢語譯本： 可以知道。名字是什麼？一是觀察色（rupa，物質現象）。二是觀察色集（rupa-samudaya，物質現象的生起）。三是觀察色滅（rupa-nirodha，物質現象的滅盡）。也叫色離（rupa-viveka，與物質現象分離）。四是觀察色道（rupa-margga，通往物質現象滅盡的道路）。五是觀察色味（rupa-asvada，物質現象的樂味）。六是觀察色過（rupa-adinava，物質現象的過患），也叫色患（rupa-bhaya，物質現象的怖畏）。七是觀察色出（rupa-nissarana，從物質現象中出離）。八是觀察色第一義（rupa-paramartha，物質現象的究竟真理）。如《地持經》所說。這八種觀察中，前七種是觀察色的世俗諦之義，后一種是觀察色的第一義諦。在前七種中，前四種是正確地觀察色的體性之義，后三種是觀察色的所生之義。在前四種中，初觀色者，是觀察色體的苦、無常等，這就是苦諦的觀察。觀色集者，是觀察色產生的因，即因、業、煩惱，這就是集諦的觀察。觀色滅者，是觀察色法止息之處，因為數滅是無為法，所以名為色滅。滅除了色相，所以也叫色離，這就是滅諦的觀察。觀色道者，是觀察對治色法的道路，這就是道諦的觀察。其次，在三種觀察中，觀色味者，是觀察色的生起和聚集，因為緣於色而生起愛和執著境界，所以名為色味。觀色過者，是觀察色所產生的痛苦，所產生的苦報是過患之法，所以名為色過，也叫色患。觀色出者，經中也叫離，『出』和『離』是『滅』的不同稱謂。所以在滅諦的四種行相中，或者說為盡、止、妙、出，或者說為滅、止、妙、離，所以要知道『出』、『離』是『滅』的別稱。這種觀察色法能生起滅。滅是無法，怎麼能生起呢？觀察色而得滅，從意義上說是生起。與涅槃中涅槃修得，不名為不生，其意義相似。為什麼不說觀察色生道呢？道是後面的第一義觀，並非完全不說。第八觀色第一義者，是觀察色無我。無我有兩種，一是眾生無我，色中沒有人；二是法無我，色性本空寂。八種觀察中，前七種是觀察的方便，后一種是正觀。觀察色是這樣，受、想、行等也與此類似。（這一門結束） 其次就位論，文中沒有明確的判斷。根據意義來推測，大致也可以知道。
【English Translation】 English version: It can be known. What are the names? First is observing rupa (form, material phenomena). Second is observing rupa-samudaya (the arising of form). Third is observing rupa-nirodha (the cessation of form). It is also called rupa-viveka (separation from form). Fourth is observing rupa-margga (the path to the cessation of form). Fifth is observing rupa-asvada (the allure of form). Sixth is observing rupa-adinava (the drawbacks of form), also called rupa-bhaya (the fear of form). Seventh is observing rupa-nissarana (the escape from form). Eighth is observing rupa-paramartha (the ultimate truth of form). As stated in the Bodhisattvabhumi Sutra. Among these eight observations, the first seven observe the conventional truth of form, while the last one observes the ultimate truth of form. Among the first seven, the first four correctly observe the nature of form, and the last three observe the origin of form. Among the first four, the first, observing form, observes the suffering, impermanence, etc., of the form's nature. This is the observation of the truth of suffering (dukkha-satya). Observing the arising of form observes the causes of form, namely causes, karma, and afflictions. This is the observation of the truth of the origin (samudaya-satya). Observing the cessation of form observes the place where form ceases. Because cessation through wisdom (nirodha) is unconditioned (asamskrta), it is called the cessation of form. Because it eliminates the appearance of form, it is also called separation from form. This is the observation of the truth of cessation (nirodha-satya). Observing the path to the cessation of form observes the path that counteracts form. This is the observation of the truth of the path (margga-satya). Next, among the three observations, observing the allure of form observes the arising and gathering of form. Because love and attachment to objects arise from form, it is called the allure of form. Observing the drawbacks of form observes the suffering that arises from form. The suffering that arises is a faulty phenomenon, so it is called the drawbacks of form, also called the fear of form. Observing the escape from form is also called separation in the sutras. 'Escape' and 'separation' are different terms for 'cessation'. Therefore, among the four aspects of the truth of cessation, some say they are exhaustion, stopping, exquisiteness, and escape, while others say they are cessation, stopping, exquisiteness, and separation. Therefore, know that 'escape' and 'separation' are different names for 'cessation'. This observation of form can give rise to cessation. Cessation is non-existent, so how can it arise? Observing form and attaining cessation is said to arise in meaning. It is similar to the meaning of attaining nirvana in nirvana, which is not called non-arising. Why not say observing form gives rise to the path? The path is the later ultimate truth observation, not that it is not mentioned at all. The eighth, observing the ultimate truth of form, observes the non-self of form. There are two types of non-self: first, the non-self of beings, there is no person in form; second, the non-self of phenomena, the nature of form is empty and still. Among the eight observations, the first seven are the means of observation, and the last one is the correct observation. Observing form is like this, and feeling, perception, volition, etc., are also similar. (This section ends). Next, regarding the discussion of stages, there is no definite judgment in the text. Based on the meaning, it can be roughly understood.
。毗曇法中。初四方便暖等已上漸學觀察。苦忍已去正見分明。次三方便斯陀行去漸次觀察無學究竟。第八門中人無我觀二處通者。成實法中。前七事觀。在思慧地。后一理觀。暖等已上漸學修習。無相已去正見分明。大乘法中實通上下。隨相別分。前七方便在於地前。后一正觀在於地上。八行觀義略辨如是。
八大人覺義
八大人覺者。佛是大人。諸佛大人覺知此法為涅槃因。名大人覺。所覺不同。一門說八。八名是何。一是少欲。二是知足。三樂寂靜。四勤精進。五守正念。六修禪定。七修智慧。八不戲論。于彼未得五欲法中不廣追求。名為少欲。已得法中受取以限。稱曰知足。離諸憒鬧獨處空閑。名樂寂靜。于諸善法勤修無間故云精進。守法不失名為正念。住法不亂名曰禪定。起聞思修說為智慧。證離分別名不戲論。一一廣辨如遺教經。就此八中。前七方便。后一正證。八大人覺略之云爾。
八法攝摩訶衍義
八法攝摩訶衍出地持論。摩訶衍者是外國語。此名大乘。大乘行廣。八法統收。斯集其中故名為攝。八名是何。一名為信。二名聞思。三名思慧。四名凈心。五初修慧行。六修慧廣。七修慧果成。八畢竟出離。菩薩種性解行位中。於八解處凈信成就故名為信。何者八勝。謂三寶功
【現代漢語翻譯】 現代漢語譯本：在毗曇法（Abhidharma，論藏）中，最初的四種方便——暖位等，需要逐漸學習觀察。從苦忍位開始，正見就非常分明。接下來的三種方便——斯陀洹（Srotapanna，入流果）行，需要逐漸觀察，直到無學（Arhat，阿羅漢）究竟。在第八門中，人無我觀在兩個地方是共通的。在成實法中，前面的七種事觀，屬於思慧地。後面的一種理觀，從暖位等開始逐漸學習修習。從無相開始，正見就非常分明。在大乘法中，實際上是貫通上下，隨著相的不同而分別。前面的七種方便在於地前（菩薩十地之前），後面的一種正觀在於地上（菩薩十地之上）。八行觀的意義大致辨析如上。
八大人覺義
八大人覺，佛是大人。諸佛大人覺知此法是涅槃（Nirvana，寂滅）之因，名為大人覺。所覺悟的不同，一門中說了八種。這八種名稱是什麼？一是少欲，二是知足，三是樂寂靜，四是勤精進，五是守正念，六是修禪定（Dhyana，禪那），七是修智慧，八是不戲論。對於那些尚未得到的五欲法中，不廣泛地追求，名為少欲。對於已經得到的法，接受並加以限制，稱為知足。遠離各種喧鬧，獨自處於空閑之處，名為樂寂靜。對於各種善法勤奮修習沒有間斷，所以稱為精進。守護佛法而不丟失，名為正念。安住于佛法而不散亂，稱為禪定。從聽聞、思考、修習而生起，稱為智慧。證悟遠離分別，名為不戲論。每一種的詳細辨析如同《遺教經》所說。在這八種之中，前七種是方便，后一種是正證。八大人覺大致就是這樣。
八法攝摩訶衍義
八法攝摩訶衍出自《地持論》。摩訶衍是外國語，這裡指大乘（Mahayana，大乘）。大乘的修行廣大，八法統攝包含其中，所以稱為攝。這八種名稱是什麼？一名為信，二名為聞思，三名為思慧，四名為凈心，五為初修慧行，六為修慧廣，七為修慧果成，八為畢竟出離。菩薩的種性在解行位中，對於八種理解之處凈信成就，所以稱為信。哪八種殊勝之處？是指三寶（Triratna，佛法僧）的功德。
【English Translation】 English version: In the Abhidharma, the initial four expedients—the stage of warmth and so on—require gradual learning and observation. From the stage of endurance of suffering onwards, right view becomes very clear. The subsequent three expedients—the path of a Stream-enterer (Srotapanna)—require gradual observation until the ultimate attainment of the non-learner (Arhat). In the eighth category, the contemplation of no-self in persons is common to both places. In the Satyasiddhi school, the first seven contemplations of events belong to the stage of reflective wisdom. The last contemplation of principle is gradually learned and practiced from the stage of warmth onwards. From the stage of no-characteristics onwards, right view becomes very clear. In the Mahayana, it actually connects both above and below, differentiated according to the characteristics. The first seven expedients are before the grounds (before the ten Bhumis of a Bodhisattva), and the last right contemplation is on the grounds (on the ten Bhumis of a Bodhisattva). The meaning of the eightfold contemplation is briefly explained as such.
The Meaning of the Eight Awakenings of Great Beings
The Eight Awakenings of Great Beings: The Buddha is a great being. The great beings, the Buddhas, awaken to this Dharma as the cause of Nirvana, hence the name 'Awakenings of Great Beings.' The awakenings differ, and one teaching speaks of eight. What are these eight names? First is few desires, second is knowing contentment, third is delighting in solitude, fourth is diligent effort, fifth is guarding right mindfulness, sixth is cultivating Dhyana (meditative absorption), seventh is cultivating wisdom, and eighth is non-contentious speech. Not extensively seeking those five sense pleasures that have not yet been attained is called 'few desires.' Accepting and limiting the Dharma that has already been attained is called 'knowing contentment.' Separating from all disturbances and dwelling alone in empty places is called 'delighting in solitude.' Diligently cultivating all good Dharmas without interruption is called 'diligent effort.' Guarding the Dharma without losing it is called 'right mindfulness.' Abiding in the Dharma without being disturbed is called 'Dhyana.' Arising from hearing, thinking, and cultivating is called 'wisdom.' Realizing separation from discrimination is called 'non-contentious speech.' Each is extensively explained as in the Sutra of the Buddha's Last Teachings. Among these eight, the first seven are expedients, and the last is right realization. The Eight Awakenings of Great Beings are briefly as such.
The Meaning of the Eight Dharmas that Embrace the Mahayana
The Eight Dharmas that Embrace the Mahayana come from the Yogacarabhumi-sastra. 'Mahayana' is a foreign word, meaning 'Great Vehicle.' The practice of the Great Vehicle is vast, and the eight Dharmas comprehensively include it, hence the name 'Embrace.' What are these eight names? First is faith, second is hearing and thinking, third is reflective wisdom, fourth is pure mind, fifth is the initial practice of wisdom, sixth is the expansion of the practice of wisdom, seventh is the accomplishment of the fruit of the practice of wisdom, and eighth is ultimate liberation. In the stage of understanding and practice of the Bodhisattva's nature, pure faith is accomplished in the eight understandings, hence the name 'faith.' What are the eight superior qualities? They refer to the merits of the Three Jewels (Buddha, Dharma, Sangha).
德。諸佛菩薩神通之力。種種因果。真實之義。得義。得方便。種種因果是世諦法。真實義者是第一義。言得義者。無上菩提。得方便者。謂諸菩薩所修學道。於此八處菩薩皆信。言聞慧者。解行之初欲求出道。于出世法具足聽聞。言思慧者。解行之終於所聞法具足思量。故地持云。菩薩解行聞慧思慧思惟。言凈心者。初地之始見無我理證心清凈。故云凈心。初修慧行者。初地滿心起十大愿修行信等。此即是其修道所收修道之始。故名為初。修慧廣者。二地已上乃至七地修道漸增。名修慧廣。修慧果成者。八地已上報行純熟。名修慧果成。畢竟出離者。謂如來地。如來永離一切諸障名畢竟出。八法攝摩訶衍辨之略爾。
九次第定義
九次第定者。所謂八禪及滅盡正受。如龍樹說。此九唯取根本定體不通方便。根本定時轉相入故。八禪滅定廣如上釋。然此亦名九次第滅。入初禪中滅欲界心。入二禪中滅初禪心。乃至入彼滅盡定時滅非想心。九次第定名字如是。
九想觀義八門分別(辨相一 定體二 所緣三 治患不同四 約對十想辨其同異五 約對諸禪辨定先後六 約對道品辨定本末七 修起所為八)
第一辨相。九想云何。第一死想行者。為欲破淫慾賊。先觀死想。見人死時言語辭別出息不
【現代漢語翻譯】 現代漢語譯本：德。諸佛菩薩的神通之力，種種因果，真實的意義。『得義』，指獲得意義。『得方便』，指獲得方便法門。種種因果是世俗諦的法，真實義是第一義諦。說到『得義』，指的是無上菩提。說到『得方便』，指的是諸位菩薩所修學的道。對於這八個方面，菩薩都深信不疑。說到『聞慧』，是理解和行動的開始，想要尋求出離之道，對於出世間的法要充分聽聞。說到『思慧』，是理解和行動的最終，對於所聽聞的法要充分思量。所以《地持經》說，菩薩通過理解和行動，通過聽聞的智慧和思惟的智慧來進行思惟。說到『凈心』，是初地菩薩的開始，見到無我的道理，證得心的清凈，所以稱為『凈心』。『初修慧行』，指的是初地菩薩圓滿時，發起十大愿，修行信等。這就是他們修道所獲得的，是修道的開始，所以稱為『初』。『修慧廣』，指的是二地菩薩以上，乃至七地菩薩，修道逐漸增進，稱為『修慧廣』。『修慧果成』，指的是八地菩薩以上，報行純熟，稱為『修慧果成』。『畢竟出離』，指的是如來地。如來永遠脫離一切障礙，稱為『畢竟出』。以上八法概括了《摩訶衍論》的辨析。簡略地說明了這些。
九次第定
九次第定，指的是八禪以及滅盡正受。如龍樹菩薩所說，這九種禪定只取根本定的本體，不包括方便道。因為根本定時是互相轉入的。八禪和滅盡定的詳細解釋如前所述。然而，這也被稱為九次第滅。進入初禪時，滅除欲界的心。進入二禪時，滅除初禪的心。乃至進入滅盡定時，滅除非想非非想處的心。九次第定的名稱就是這樣。
九想觀義，從八個方面進行分別（辨別現象一，禪定本體二，所緣境三，治療的病患不同四，與十想對比辨別其同異五，與諸禪對比辨別禪定先後六，與道品對比辨別禪定本末七，修習發起的原因八）
第一，辨別現象。什麼是九想？第一，死想。修行者爲了破除淫慾的賊害，首先觀察死想。見到人死的時候，言語告別，氣息不再出入。
【English Translation】 English version: De. The supernatural powers of all Buddhas and Bodhisattvas, various causes and effects, and the true meaning. 'De Yi' (得義) [attaining meaning] refers to obtaining meaning. 'De Fangbian' (得方便) [attaining skillful means] refers to obtaining skillful means. Various causes and effects are the laws of conventional truth, and the true meaning is the ultimate truth. Speaking of 'De Yi,' it refers to Anuttara-Samyak-Sambodhi (無上菩提) [unsurpassed complete enlightenment]. Speaking of 'De Fangbian,' it refers to the path cultivated by all Bodhisattvas. Bodhisattvas have deep faith in these eight aspects. Speaking of 'Wen Hui' (聞慧) [learning wisdom], it is the beginning of understanding and action, seeking the path of liberation, and fully hearing the transcendental Dharma. Speaking of 'Si Hui' (思慧) [thinking wisdom], it is the end of understanding and action, fully contemplating the Dharma that has been heard. Therefore, the Bodhisattvabhumi Sutra says that Bodhisattvas contemplate through understanding and action, through the wisdom of hearing and the wisdom of thinking. Speaking of 'Jing Xin' (凈心) [pure mind], it is the beginning of the first Bhumi (初地) [first ground], seeing the principle of non-self, and realizing the purity of mind, hence it is called 'Jing Xin.' 'Chu Xiu Hui Xing' (初修慧行) [initial cultivation of wisdom practice] refers to the Bodhisattva in the first Bhumi, at the time of completion, making the ten great vows and practicing faith, etc. This is what they have gained from cultivating the path, and it is the beginning of cultivating the path, hence it is called 'Chu' [initial]. 'Xiu Hui Guang' (修慧廣) [extensive cultivation of wisdom] refers to the Bodhisattvas from the second Bhumi (二地) upwards to the seventh Bhumi (七地), gradually increasing the cultivation of the path, called 'Xiu Hui Guang.' 'Xiu Hui Guo Cheng' (修慧果成) [completion of the fruit of wisdom cultivation] refers to the Bodhisattvas from the eighth Bhumi (八地) upwards, with mature retribution and practice, called 'Xiu Hui Guo Cheng.' 'Bi Jing Chu Li' (畢竟出離) [ultimate liberation] refers to the Tathagata Bhumi (如來地) [Tathagata ground]. The Tathagata is forever free from all obstacles, called 'Bi Jing Chu.' The above eight Dharmas summarize the analysis of the Mahayana Sutra. These are briefly explained.
The Nine Successive Dhyanas (九次第定)
The Nine Successive Dhyanas refer to the eight Dhyanas (八禪) and Nirodha-Samapatti (滅盡正受) [cessation attainment]. As Nagarjuna (龍樹) said, these nine Samadhis only take the essence of the fundamental Samadhi and do not include the expedient paths. Because the fundamental Samadhis are mutually entered into. The detailed explanations of the eight Dhyanas and Nirodha-Samapatti are as described above. However, this is also called the Nine Successive Cessations. When entering the first Dhyana, the mind of the desire realm is extinguished. When entering the second Dhyana, the mind of the first Dhyana is extinguished. And so on, when entering Nirodha-Samapatti, the mind of neither perception nor non-perception is extinguished. The names of the Nine Successive Dhyanas are like this.
The meaning of the Nine Contemplations on Death (九想觀義) is distinguished from eight aspects (Distinguishing the phenomena 1, the essence of Samadhi 2, the object of focus 3, the different ailments treated 4, comparing with the ten contemplations to distinguish their similarities and differences 5, comparing with the Dhyanas to distinguish the order of Samadhi 6, comparing with the Bodhipaksika-dharmas (道品) [factors of enlightenment] to distinguish the root and branch of Samadhi 7, the reasons for cultivating and initiating 8)
First, distinguish the phenomena. What are the Nine Contemplations on Death? First, the contemplation on death (死想). Practitioners, in order to break the thieves of lust, first contemplate death. Seeing people die, saying farewell, and no longer breathing in or out.
返忽然便死。念我當然所愛亦爾。用呵煩惱。第二脹想。見尸膀脹如韋囊中風異於本形。念我當然所愛亦爾。用呵貪慾。三青淤想。見彼死屍風吹日曝色變青淤壞本形色。念我當然所愛亦爾。四膿爛想。見彼死屍青淤已后不久膿爛臭弊可惡。念我當然所愛亦爾。五者壞想。觀彼死屍風日轉大破壞在地膿血流出。念已當然所愛亦爾。六血涂想。死屍壞已血肉涂漫。念已當然所愛亦爾。七蟲食想。觀彼死屍不燒不埋棄之曠野為諸蟲狩之所食啖。見己身自方亦類所愛亦爾。八骨鎖想彼肉既盡唯見骨鎖共相連柱。九分散想。殘筋既斷骨鎖分離名分散想。大智論中少一死想加一燒想。見彼殘骨為火所燒終成灰燼。忖己當然所愛亦爾。問曰。彼論何故除死。彼以初死形色未變。猶取凈相。為是不說(此一門竟)。
次辨體性。論曰。此九是想自性。以取相故。若據終成。是無貪性。貪慾治故(此二門竟)。
次辨所緣。此九唯緣欲界地中不凈之色。以為境界。為破欲界貪慾心故(此三門竟)。
次明九想治患不同。九想能治貪慾之病。貪有二種。一愛自身。五種不凈而為對治。如前五度章中具廣分別。二愛他身。九想為治。愛他身中經論不同。依涅槃經。說有四欲。一威儀欲。愛其進止語言等事。二形色慾。愛
【現代漢語翻譯】 返忽然便死。念我當然所愛亦爾。用呵煩惱。——突然死亡。想到我所愛的人也會這樣。用以呵斥煩惱。 第二脹想。見尸膀脹如韋囊中風異於本形。念我當然所愛亦爾。用呵貪慾。——第二種是脹想。看到屍體腫脹，像皮革袋子充滿空氣一樣，與原來的形狀不同。想到我所愛的人也會這樣。用以呵斥貪慾。 三青淤想。見彼死屍風吹日曝色變青淤壞本形色。念我當然所愛亦爾。——第三種是青淤想。看到那死屍被風吹日曬，顏色變成青紫色，破壞了原來的形狀。想到我所愛的人也會這樣。 四膿爛想。見彼死屍青淤已后不久膿爛臭弊可惡。念我當然所愛亦爾。——第四種是膿爛想。看到那死屍青紫之後不久，就開始膿爛，發出惡臭，令人厭惡。想到我所愛的人也會這樣。 五者壞想。觀彼死屍風日轉大破壞在地膿血流出。念已當然所愛亦爾。——第五種是壞想。觀察那死屍在風吹日曬下逐漸腐爛，破壞，倒在地上，膿血流出。想到我所愛的人也會這樣。 六血涂想。死屍壞已血肉涂漫。念已當然所愛亦爾。——第六種是血涂想。死屍腐爛后，血肉模糊。想到我所愛的人也會這樣。 七蟲食想。觀彼死屍不燒不埋棄之曠野為諸蟲狩之所食啖。見己身自方亦類所愛亦爾。——第七種是蟲食想。觀察那死屍不焚燒也不埋葬，被遺棄在曠野，被各種蟲子啃食。看到自己的身體和所愛的人也會這樣。 八骨鎖想彼肉既盡唯見骨鎖共相連柱。——第八種是骨鎖想。屍體的肉已經腐爛殆盡，只剩下骨頭相互連線支撐。 九分散想。殘筋既斷骨鎖分離名分散想。大智論中少一死想加一燒想。見彼殘骨為火所燒終成灰燼。忖己當然所愛亦爾。——第九種是分散想。殘餘的筋已經斷裂，骨頭分離，稱為分散想。《大智度論》中少了一個死想，增加了一個燒想。看到那些殘骨被火焚燒，最終變成灰燼。想到自己和所愛的人也會這樣。 問曰。彼論何故除死。彼以初死形色未變。猶取凈相。為是不說(此一門竟)。——問：那部論為什麼去除死想？因為他們認為剛死的時候，形色沒有改變，仍然可以執取清凈的表象，所以沒有說（這一部分結束）。 次辨體性。論曰。此九是想自性。以取相故。若據終成。是無貪性。貪慾治故(此二門竟)。——接下來辨別體性。《論》中說：這九種觀想是想的自性，因為它們都執取表象。如果從最終的結果來看，它們是無貪的性質，因為它們可以用來對治貪慾（這兩部分結束）。 次辨所緣。此九唯緣欲界地中不凈之色。以為境界。為破欲界貪慾心故(此三門竟)。——接下來辨別所緣。這九種觀想只緣于欲界中的不凈之色，以此作為境界，爲了破除欲界的貪慾心（這三部分結束）。 次明九想治患不同。九想能治貪慾之病。貪有二種。一愛自身。五種不凈而為對治。如前五度章中具廣分別。二愛他身。九想為治。愛他身中經論不同。依涅槃經。說有四欲。一威儀欲。愛其進止語言等事。二形**。愛——接下來闡明九想對治的病患不同。九想能夠對治貪慾的病。貪慾有兩種：一是愛自身，用五種不凈觀來對治，如前面五度章中詳細分別。二是愛他人之身，用九想來對治。關於愛他人之身，不同的經典論述不同。依據《涅槃經》，有四種慾望：一是威儀欲，喜歡他人的舉止言談等；二是形貌欲，喜歡他人的...
【English Translation】 Returning, one suddenly dies. Thinking that my beloved will certainly be like this too. Use this to rebuke afflictions. Secondly, the distension contemplation. Seeing the corpse swollen like a leather bag filled with wind, different from its original form. Thinking that my beloved will certainly be like this too. Use this to rebuke greed. Thirdly, the bluish-purple contemplation. Seeing that corpse exposed to wind and sun, its color changes to bluish-purple, destroying its original form and color. Thinking that my beloved will certainly be like this too. Fourthly, the festering contemplation. Seeing that corpse, not long after turning bluish-purple, begins to fester, emitting a foul and repulsive odor. Thinking that my beloved will certainly be like this too. Fifthly, the disintegration contemplation. Observing that corpse, under wind and sun, gradually decays and disintegrates on the ground, with pus and blood flowing out. Thinking that my beloved will certainly be like this too. Sixthly, the blood-smeared contemplation. The corpse having decayed, blood and flesh are smeared all over. Thinking that my beloved will certainly be like this too. Seventhly, the worm-eaten contemplation. Observing that corpse, neither burned nor buried, is abandoned in the wilderness to be eaten by various insects. Seeing that one's own body and that of one's beloved will be like this too. Eighthly, the skeleton contemplation. The flesh having decayed, only the bones remain, connected and supporting each other. Ninthly, the scattering contemplation. The remaining tendons having broken, the bones separate, called the scattering contemplation. In the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), the death contemplation is omitted and a burning contemplation is added. Seeing those remaining bones burned by fire, ultimately turning to ashes. Thinking that my beloved will certainly be like this too. Question: Why does that treatise omit the death contemplation? Because they consider that at the moment of death, the form and color have not changed, and one can still grasp at a pure appearance, therefore it is not discussed (this section ends). Next, distinguishing the nature. The Sastra says: These nine contemplations are the nature of thought, because they all grasp at appearances. If viewed from the final result, they are of a non-greedy nature, because they can be used to counteract greed (these two sections end). Next, distinguishing the object. These nine contemplations only focus on the impure colors in the desire realm, taking this as the object, in order to break the mind of greed in the desire realm (these three sections end). Next, clarifying the different ailments that the nine contemplations cure. The nine contemplations can cure the disease of greed. There are two types of greed: first, love for oneself, which is counteracted by the five impurities, as explained in detail in the previous chapter on the five perfections. Second, love for the body of others, which is counteracted by the nine contemplations. Regarding love for the body of others, different sutras and treatises differ. According to the Nirvana Sutra, there are four desires: first, the desire for demeanor, loving their movements, speech, and so on; second, the desire for appearance, loving...
其青黃赤白等事。三處所欲。或著眼耳。或愛鼻口。或貪腰身。如是一切。四細觸欲。愛其細滑柔濡等觸。此四種欲九想別治。初威儀欲死想為治。形色慾者青淤濃爛血涂為治。處所欲者脹壞蟲食分散為治。細觸欲者骨鎖為治。依大智論。染有七種。一著威儀。愛其進止。二著語言。愛其音聲言語戲笑。此二猶前威儀欲也。三著形色。猶前四中形色慾也。四著形容。愛其身形。猶前四中處所欲也。五著細滑柔濡等觸。猶前四中細觸欲也。六通著前五。七著人相。謂男愛女之女愛男等。七中初二死相為治。著形色者青淤膿爛血涂為治。著形容者脹壞蟲食分散為治。著細觸者骨瑣及與燒相為治。后之二種九相通治。此九破貪。瞋等諸結皆亦微薄(此四門竟)。
次對十想辨其同異。十想如后十想章中具廣分別。九想望彼。有同有異。所言異者。如龍樹說。九想初學。十想終。初學為因。終成為果。又復九想遮未得定人淫慾之心。十想能滅。九想能遮如似縛賊。十想能滅如似斬賊。所言同者。同治貪慾為涅槃因。于中相攝論者不同。有人釋言。彼十想中不凈想者具攝九想。有人復言。十中不凈食厭世間不可樂想。具攝九想。復有人言。彼九想觀通攝十想。觀彼死相分分變異即無常想。若著此法。無常壞時則生苦惱。即
【現代漢語翻譯】 現代漢語譯本 關於青、黃、赤、白等事。對於身體三處的慾望：或者迷戀眼睛和耳朵，或者喜愛鼻子和嘴巴，或者貪戀腰和身體。像這樣的一切，對於四種細微的觸覺慾望：喜愛其細滑、柔軟、溫潤等的觸感。這四種慾望可以用九想觀分別對治：最初的威儀欲用死想來對治；對於形體和性器官的貪戀，用青瘀、膿爛、血涂等觀想來對治；對於身體部位的貪戀，用脹大腐壞、蟲食、分散等觀想來對治；對於細微觸覺的貪戀，用觀想白骨鎖鏈來對治。依據《大智度論》所說，染著有七種：一是染著威儀，喜愛其行動舉止；二是染著語言，喜愛其聲音、言語、嬉笑。這兩種和前面的威儀欲相同。三是染著形色，和前面的四種慾望中的形體和性器官相同。四是染著形容，喜愛其身形，和前面的四種慾望中的身體部位相同。五是染著細滑、柔軟、溫潤等的觸感，和前面的四種慾望中的細微觸覺相同。六是普遍染著前面的五種。七是染著人相，指男人愛女人，女人愛男人等。這七種染著中，最初的兩種用死相來對治；染著形色的，用青瘀、膿爛、血涂等觀想來對治；染著形容的，用脹大腐壞、蟲食、分散等觀想來對治；染著細微觸覺的，用觀想白骨鎖鏈以及燒焦的形象來對治。後面的兩種用九想觀普遍對治。這九想觀可以破除貪慾，嗔恚等各種煩惱也會因此而變得微弱。（這四門到此結束）。
接下來對比十想觀，辨別它們的同異。十想觀如後面的十想章中詳細分別。九想觀和十想觀相比，有相同之處，也有不同之處。所說的不同之處，如龍樹菩薩所說，九想觀是初學者修習的，十想觀是最終成就的。初學是因，最終成就為果。而且九想觀能遮止尚未得定的人的淫慾之心，十想觀能滅除淫慾之心。九想觀能遮止，就像捆綁盜賊；十想觀能滅除，就像斬殺盜賊。所說的相同之處，是都用以對治貪慾，作為涅槃之因。對於其中相互包含的說法，論者有不同的觀點。有人解釋說，十想觀中的不凈想包含了九想觀。有人又說，十想觀中的不凈想、食厭想、世間不可樂想，包含了九想觀。還有人說，九想觀普遍包含了十想觀。觀想死相，分分變異，就是無常想。如果執著于這種方法，無常壞滅時就會產生苦惱，就是
【English Translation】 English version Regarding matters such as blue, yellow, red, and white. Desires pertaining to three locations on the body: either being attached to the eyes and ears, or loving the nose and mouth, or being greedy for the waist and body. Like all of this, the four subtle touch desires: loving the subtle, smooth, soft, and moist touches. These four types of desires are separately treated with the Nine Contemplations (Nine Thoughts): the initial desire for dignified bearing is treated with the contemplation of death; the attachment to form and sexual organs is treated with contemplations of bluish discoloration (青淤), festering and rotting (膿爛), and blood smeared (血涂); the desire for locations is treated with contemplations of swelling and decay (脹壞), insect infestation (蟲食), and disintegration (分散); the desire for subtle touch is treated with the contemplation of a skeleton (骨鎖). According to the Mahaprajnaparamita Shastra (大智論), there are seven types of attachment: first, attachment to dignified bearing, loving one's movements; second, attachment to speech, loving one's voice, words, speech, and laughter. These two are similar to the previous desire for dignified bearing. Third, attachment to form and color, similar to the previous form and sexual organs among the four desires. Fourth, attachment to appearance, loving one's body shape, similar to the previous desire for locations among the four desires. Fifth, attachment to subtle, smooth, soft, and moist touches, similar to the previous subtle touch desire among the four desires. Sixth, universally attached to the previous five. Seventh, attachment to the appearance of others, meaning men loving women, women loving men, etc. Among these seven attachments, the first two are treated with the contemplation of death; attachment to form and color is treated with contemplations of bluish discoloration, festering and rotting, and blood smeared; attachment to appearance is treated with contemplations of swelling and decay, insect infestation, and disintegration; attachment to subtle touch is treated with contemplations of a skeleton and burning. The latter two are universally treated with the Nine Contemplations. These Nine Contemplations can break down greed, and afflictions such as anger will also become weak (This concludes the four doors).
Next, compare the Ten Contemplations (十想) to distinguish their similarities and differences. The Ten Contemplations are extensively and thoroughly distinguished in the chapter on the Ten Contemplations later on. Compared to those, the Nine Contemplations have similarities and differences. What is said to be different, as Nagarjuna (龍樹) says, is that the Nine Contemplations are for beginners, and the Ten Contemplations are for the ultimate. The initial learning is the cause, and the ultimate achievement is the result. Moreover, the Nine Contemplations can prevent the lustful mind of those who have not yet attained samadhi, while the Ten Contemplations can extinguish the lustful mind. The Nine Contemplations can prevent, like binding a thief; the Ten Contemplations can extinguish, like beheading a thief. What is said to be the same is that both are used to treat greed, as a cause for Nirvana. Regarding the arguments about mutual inclusion, the commentators have different views. Some explain that the Contemplation of Impurity (不凈想) in the Ten Contemplations includes the Nine Contemplations. Some also say that the Contemplation of Impurity, the Contemplation of Disgust with Food (食厭想), and the Contemplation of the Unattractiveness of the World (世間不可樂想) in the Ten Contemplations include the Nine Contemplations. Still others say that the Nine Contemplations universally include the Ten Contemplations. Contemplating the death appearance, the gradual changes, is the Contemplation of Impermanence (無常想). If one is attached to this method, suffering will arise when impermanence destroys it, which is
是苦想。無常苦故不得自在。即無我想。觀彼死想。九想觀身無一凈相。以不凈故。食雖在口。腦涎流下合而成味。咽之入腹即成不凈。無可貪著。即厭食想。以是九想厭離世間。即是世間不可樂想。九想觀身無常敗壞即是死想。知此九想能斷煩惱。即名斷想。用此九想遮諸煩惱。即名離想。以九想觀令陰不生。即是儘想。亦名滅想。同異如是(此五門竟)。
次對諸禪辨定先後。如論中說。九想是其諸禪方便。先修九想折伏煩惱。然後入禪。問曰。經中多先說禪后說九想。今云何言九想是其趣禪方便龍樹釋言。先贊諸禪令人愛樂。所樂禪定由九想成。故先行之(此六門竟)。
次對道品辨其本末。如龍樹說。九想之觀開身念處。身念開導后三念處。以四念處開余道品。以三十七品開涅槃門(此七門竟)。
次明所為。如論中說。小乘之人為入涅槃故修九想。菩薩為憐一切眾生集諸佛法而度脫之故修九想。九想之義厥趣粗爾。
九斷智義五門分別(釋名辨相一 約道分別二 就處分別三 得舍成就四 建立所以五)
初釋名辨相。九斷智義如雜心說。煩惱盡處名之為斷。斷是智果。果仍因名。故號斷智。故雜心云。雖智是智。斷是智果。故說斷智。其猶業果亦名為業。問曰。彼斷云何
【現代漢語翻譯】 現代漢語譯本：是苦想。因為無常是苦的，所以不能得到自在。這就是無我想（Anatta-saññā，無我的想法）。觀察死亡之想。九想觀照身體沒有一個清凈的相狀。因為不凈的緣故，食物即使在口中，腦中的口水也會流下，混合在一起形成味道。吞嚥進入腹中就變成不凈之物，沒有什麼可以貪戀執著的。這就是厭食想（Ahare patikkula sañña，對食物可憎的想法）。通過這九想來厭離世間，這就是世間不可樂想（Sabbaloke anabhirati sañña，對整個世界都不滿意的想法）。九想觀照身體的無常敗壞，這就是死想（Marana-sati，對死亡的記憶）。知道這九想能夠斷除煩惱，就叫做斷想。用這九想來遮蔽各種煩惱，就叫做離想。用九想觀照使五陰不再產生，這就是儘想，也叫做滅想。相同和不同之處就是這樣（以上五門結束）。 接下來針對各種禪定辨別先後順序。如《大智度論》中所說，九想是各種禪定的方便法門。先修習九想來折服煩惱，然後進入禪定。有人問：經文中大多先說禪定后說九想，現在為什麼說九想是趣向禪定的方便呢？龍樹菩薩解釋說：先讚美各種禪定，使人喜愛嚮往。所喜愛的禪定是由九想成就的，所以要先修行九想（以上六門結束）。 接下來針對道品辨別其根本和末端。如龍樹菩薩所說，九想的觀照開啟了身念處（Kāyagatāsati，專注于身體的念處）。身念處開啟引導后三個念處。用四念處開啟其餘的道品。用三十七道品開啟涅槃之門（以上七門結束）。 接下來闡明所為的目的。如《大智度論》中所說，小乘之人爲了進入涅槃而修習九想。菩薩爲了憐憫一切眾生，積聚各種佛法來度脫他們，所以修習九想。九想的意義大概就是這樣。 九斷智義，從五個方面來分別（解釋名稱辨別相狀為第一，根據道來分別第二，就處所來分別第三，獲得、捨棄和成就為第四，建立的原因和目的為第五）。 首先解釋名稱辨別相狀。九斷智義如《雜心論》所說，煩惱斷盡之處叫做斷。斷是智慧的果實，果實仍然沿用原因的名稱，所以叫做斷智。所以《雜心論》說：雖然是智，斷是智的果實，所以說斷智。這就像業的果報也叫做業一樣。有人問：那些斷是什麼呢？
【English Translation】 English version: It is the contemplation of suffering. Because impermanence is suffering, one cannot attain freedom. This is the contemplation of no-self (Anatta-saññā, the idea of no self). Observe the contemplation of death. The nine contemplations reveal that the body has no pure aspect. Because of its impurity, even when food is in the mouth, saliva from the brain flows down, mixing together to form a taste. Swallowing it into the stomach, it becomes impure, with nothing to crave or cling to. This is the contemplation of disgust for food (Ahare patikkula sañña, the idea of disgusting food). Through these nine contemplations, one becomes disgusted with the world, which is the contemplation of the unenjoyable nature of the world (Sabbaloke anabhirati sañña, the idea of dissatisfaction with the whole world). The nine contemplations reveal the impermanent decay of the body, which is the contemplation of death (Marana-sati, the memory of death). Knowing that these nine contemplations can cut off afflictions, it is called the 'contemplation of cutting off'. Using these nine contemplations to shield against various afflictions is called the 'contemplation of detachment'. Using the nine contemplations to prevent the arising of the skandhas is the 'contemplation of cessation', also called the 'contemplation of extinction'. The similarities and differences are as such (end of the five sections). Next, distinguish the order of the various dhyanas (meditative states). As stated in the Mahaprajnaparamita-sastra, the nine contemplations are expedient means for the various dhyanas. First, cultivate the nine contemplations to subdue afflictions, and then enter dhyana. Someone asks: In the sutras, dhyana is often mentioned before the nine contemplations. Why do you now say that the nine contemplations are a means to approach dhyana? Nagarjuna explains: First, praise the various dhyanas to make people love and yearn for them. The cherished dhyana is accomplished by the nine contemplations, so they should be practiced first (end of the six sections). Next, distinguish the root and branch of the Bodhipaksa-dharmas (the factors conducive to enlightenment). As Nagarjuna says, the contemplation of the nine contemplations opens up the mindfulness of the body (Kāyagatāsati, mindfulness focused on the body). Mindfulness of the body opens and guides the latter three mindfulnesses. Use the four mindfulnesses to open up the remaining Bodhipaksa-dharmas. Use the thirty-seven Bodhipaksa-dharmas to open the gate of Nirvana (end of the seven sections). Next, clarify the purpose of the actions. As stated in the Mahaprajnaparamita-sastra, those of the Hinayana cultivate the nine contemplations to enter Nirvana. Bodhisattvas cultivate the nine contemplations to have compassion for all sentient beings, accumulate various Buddha-dharmas, and liberate them. The meaning of the nine contemplations is roughly like this. The meaning of the nine wisdoms of severance is distinguished in five aspects (explaining the names and distinguishing the characteristics is the first, distinguishing according to the path is the second, distinguishing according to the location is the third, obtaining, abandoning, and accomplishing is the fourth, and the reasons and purposes for establishing them is the fifth). First, explain the names and distinguish the characteristics. The meaning of the nine wisdoms of severance, as stated in the Abhidharmasamuccaya, the place where afflictions are completely severed is called severance. Severance is the fruit of wisdom, and the fruit still uses the name of the cause, so it is called the wisdom of severance. Therefore, the Abhidharmasamuccaya says: Although it is wisdom, severance is the fruit of wisdom, so it is called the wisdom of severance. This is like the karmic retribution is also called karma. Someone asks: What are those severances?
智果。釋有兩義。一望無礙道由智斷障。得彼斷故名為智果。若爾見諦煩惱盡處由忍斷得。應名斷忍。以何義故亦名斷智。釋言。忍者是智眷屬。通名為智。通名智故。忍家之果亦名斷智。二望解脫道。為智證得故曰智果。問曰。彼智為緣而證。為當不緣。釋言。不緣。如集法智。當起之時緣欲界集。不緣彼斷而能證之。故智不緣。如是一切。名義且爾。體相云何。斷智有九。欲界地中苦集諦下煩惱盡處立一斷智。滅道諦下煩惱盡處各別立一。通前說三。上界亦然。通前說六。三界修道煩惱盡處各別為一。通前說九。問曰。何故上二界中見惑盡處不隨界別。修惑盡處逐界分乎。論自釋言。上界見惑對治同故。不隨界別。修治別故。隨界分之。是義云何。見惑易除。苦比忍心一念現時。上二界中迷苦煩惱一時頓斷。余忍亦爾。故曰同治。修惑難遣。界界各別斷。故云別治。
第二門中約道分別。具有四義。一約見修二道分別。二依法比。三約忍智。四就有漏無漏分別。言見修者。望無礙道。前六是其見道斷智。見道無礙斷障得故。后三是其修道斷智。修道無礙斷障得故。望解脫道。前五是其見道斷智。見諦道中解脫證故。次三是其修道斷智。修道門中解脫證故。后一是其無學斷智。無學果中解脫證故(此一門竟)
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次依法比二門分別。初三斷智唯是法忍法智之果。望無礙道。是法忍果。望解脫道。是法智果。次三比忍比智之果。望無礙道。是比忍果。望解脫道。是比智果。次一唯是法智之果。欲界修惑法智斷故。后二斷智或法智果。或比智果。若以欲界滅道法智斷上修惑。是法智果。用四比智斷上修惑。是比智果。是則具論。法智有其六斷智果。見三修三。比智有其五斷智果。見三修二(此二門竟)。
次約忍智二門分別。望無礙道。前六忍果忍為無礙。斷障得故。后三智果智為無礙。斷障得故。故雜心云。三斷是智果。余則是忍果。望解脫道。俱是智果。同皆為智所證知故(此三門竟)。
次就有漏無漏分別。等智有漏。理觀無漏。無漏具有九斷智果。無漏能斷一切結故。有漏唯有二斷智果。所謂聖人以世俗智斷欲界色界修道惑故。故雜心云。世俗道果二。聖智果有九矣。約道如是。
第三門中就處分別。于中有四。一三界處。二禪地處。三道位處。四集斷處。三界處者。欲界有四。見斷三修斷一。上界有五。見斷三修二(此一門竟)。
次就禪地分別。斷智依未來禪具九斷智。未來能斷一切結故。四根本禪及與中間論者不同。依瞿沙說。具八斷智。除欲界中五下結盡。余皆具足。以欲
【現代漢語翻譯】 現代漢語譯本：
接下來，根據法比二智之門分別說明。最初的三種斷智僅僅是法忍（Dharmanushaya-jnana，對法的隨順智慧）和法智（Dharma-jnana，對法的智慧）的果。從無礙道（anantarya-marga，無間道）的角度來看，是法忍的果；從解脫道（vimukti-marga，解脫道）的角度來看，是法智的果。其次的三種是比忍（anvaya-jnana-ksanti，類比忍）和比智（anvaya-jnana，類比智）的果。從無礙道的角度來看，是比忍的果；從解脫道的角度來看，是比智的果。再次的一種僅僅是法智的果，因為欲界（kama-dhatu，慾望界）的修惑（bhavagra-hetuka，修所斷的煩惱）是由法智斷除的。後面的兩種斷智，或者是法智的果，或者是比智的果。如果用欲界滅道法智斷除上界的修惑，就是法智的果。用四種比智斷除上界的修惑，就是比智的果。這樣全面來說，法智有六種斷智的果，見道（darshana-marga，見道）三種，修道（bhavana-marga，修道）三種。比智有五種斷智的果，見道三種，修道兩種（以上是法比二門的分辨）。
接下來，從忍智二門分別說明。從無礙道的角度來看，前六種是忍的果，忍是無礙，因為斷除障礙而得到。后三種是智的果，智是無礙，因為斷除障礙而得到。所以《雜心論》（Samucchaya，雜阿毗曇心論）說，三種斷智是智的果，其餘則是忍的果。從解脫道的角度來看，都是智的果，因為都是由智所證知的（以上是忍智二門的分辨）。
接下來，從有漏（sasrava，有煩惱）和無漏（anasrava，無煩惱）分別說明。等智（samata-jnana，平等智）是有漏的，理觀（pratisankhya-nirodha，擇滅）是無漏的。無漏具有九種斷智的果，因為無漏能夠斷除一切結（bandhana，煩惱的束縛）。有漏只有兩種斷智的果，就是聖人（arya，聖者）用世俗智（samvriti-jnana，世俗諦的智慧）斷除欲界的修道惑。所以《雜心論》說，世俗道的果有兩種，聖智的果有九種。這是從道的角度來說的。
第三門中，從處所分別。其中有四種：一、三界處（trailokya，欲界、色界、無色界）；二、禪地處（dhyana-bhumi，禪定之地）；三、道位處（marga-avastha，修道的位次）；四、集斷處（samudaya-nirodha，苦集滅道中的集滅）。三界處是：欲界有四種，見斷三種，修斷一種。上界有五種，見斷三種，修斷兩種（以上是三界處的分辨）。
接下來，從禪地分別。斷智依靠未來禪（anagami-dhyana，不還禪）具有九種斷智，因為未來禪能夠斷除一切結。四根本禪（catvari-dhyanani，色界四禪）以及中間禪（dhyanantara，中間禪）的論者說法不同。依據瞿沙（Ghosha，佛教論師）的說法，具有八種斷智，除了欲界中的五下分結（panca-avarabhagiya-samyojanani，五種下等結縛）斷盡之外，其餘都具足。因為欲
【English Translation】 English version:
Next, there is a distinction based on the two gates of Dharma-jnana (knowledge of Dharma) and Anvaya-jnana (inferential knowledge). The first three cutting-off knowledges are solely the result of Dharma-ksanti (forbearance of Dharma) and Dharma-jnana. From the perspective of the Anantarya-marga (path of immediate consequence), it is the result of Dharma-ksanti. From the perspective of the Vimukti-marga (path of liberation), it is the result of Dharma-jnana. The next three are the result of Anvaya-ksanti (forbearance of inference) and Anvaya-jnana. From the perspective of the Anantarya-marga, it is the result of Anvaya-ksanti. From the perspective of the Vimukti-marga, it is the result of Anvaya-jnana. The next one is solely the result of Dharma-jnana, because the Bhavagra-hetuka (afflictions to be abandoned by cultivation) of the Kama-dhatu (desire realm) are cut off by Dharma-jnana. The last two cutting-off knowledges are either the result of Dharma-jnana or the result of Anvaya-jnana. If the Bhavagra-hetuka of the upper realms are cut off by Dharma-jnana of the destruction path in the Kama-dhatu, it is the result of Dharma-jnana. If the Bhavagra-hetuka of the upper realms are cut off by the four Anvaya-jnanas, it is the result of Anvaya-jnana. Thus, comprehensively speaking, Dharma-jnana has six cutting-off knowledge results: three from the Darshana-marga (path of seeing) and three from the Bhavana-marga (path of cultivation). Anvaya-jnana has five cutting-off knowledge results: three from the path of seeing and two from the path of cultivation (this concludes the distinction of the two gates of Dharma and Anvaya).
Next, there is a distinction based on the two gates of forbearance and knowledge. From the perspective of the Anantarya-marga, the first six are the result of forbearance; forbearance is unobstructed because it is obtained by cutting off obstacles. The last three are the result of knowledge; knowledge is unobstructed because it is obtained by cutting off obstacles. Therefore, the Samucchaya (Compendium of Abhidharma) says that the three cutting-off knowledges are the result of knowledge, and the rest are the result of forbearance. From the perspective of the Vimukti-marga, all are the result of knowledge, because they are all cognized by knowledge (this concludes the distinction of the two gates of forbearance and knowledge).
Next, there is a distinction based on Sasrava (with outflows) and Anasrava (without outflows). Samata-jnana (equanimity knowledge) is Sasrava, while Pratisankhya-nirodha (cessation through wisdom) is Anasrava. Anasrava has nine cutting-off knowledge results, because Anasrava can cut off all Bandhana (bonds). Sasrava only has two cutting-off knowledge results, namely, when an Arya (noble being) uses Samvriti-jnana (conventional knowledge) to cut off the Bhavana-marga afflictions of the Kama-dhatu. Therefore, the Samucchaya says that the result of the mundane path is two, while the result of noble knowledge is nine. This is from the perspective of the path.
In the third section, there is a distinction based on location. There are four types: 1. The Trailokya (three realms); 2. Dhyana-bhumi (meditative states); 3. Marga-avastha (stages of the path); 4. Samudaya-nirodha (arising and cessation). The three realms are: the Kama-dhatu has four, three to be cut off by seeing and one to be cut off by cultivation. The upper realms have five, three to be cut off by seeing and two to be cut off by cultivation (this concludes the distinction of the three realms).
Next, there is a distinction based on Dhyana-bhumi. Cutting-off knowledge relies on Anagami-dhyana (non-returning meditation) and has nine cutting-off knowledges, because Anagami-dhyana can cut off all bonds. The proponents of the four Catvari-dhyanani (four dhyanas) and Dhyanantara (intermediate dhyana) differ. According to Ghosha, it has eight cutting-off knowledges, except for the complete cutting off of the Panca-avarabhagiya-samyojanani (five lower fetters) in the Kama-dhatu. The rest are complete. Because the desire
界中修道煩惱未來禪斷。非四根本及中間故。依法勝說。具五斷智。謂上二界見三修二。彼說。欲界一切結盡唯依未來。不依四禪及中間故。所以不論。如此說者。依四根本及中間禪入聖道者。但斷上界見修煩惱。不斷欲結。欲結先除。依彼空處方便之道。得具色界修惑盡處一種斷智。第四禪中修道煩惱彼能斷故。依四空中下三空處。得具無色煩惱盡處一種斷智。用彼無漏能斷無色修道惑故。非想全無無漏故(此二門竟)。
次辨位處。始從外凡乃至見道五心已來。一向未有斷智之果。彼集法智集比忍時成一斷智。集比智滅法忍來具二斷智。滅法智滅比忍來具三斷智。滅比智道法忍來具四斷智。道法智道比忍來具五斷智。須陀洹果具六斷智。斯陀含果其義不定。若超越人入見諦道向斯陀含。與須陀洹向中相似。若次第人向斯陀含具六斷智。與須陀洹果中相似斯陀含果亦具六斷。同須陀果。阿那含義亦不定。若超越人入見諦道。向阿那含與須陀洹向中相似。若次第人向阿那含與須陀洹果中相似。阿那含果成一斷智。謂五下結盡處斷智。問曰。那含但斷欲界貪慾瞋恚二種下結。自余身見戒取及疑三種下結先已斷除。今云何言成五下結盡處斷智。釋言。身見戒取疑等雖先斷除。此處集故合為一斷。羅漢向中色愛未盡唯
【現代漢語翻譯】 現代漢語譯本 在無色界中修道，不能斷除欲界的煩惱，因為無色界不包括四根本禪和中間禪。根據依法尊者的殊勝說法，證得五種斷智，即上二界（色界和無色界）的見道所斷煩惱、以及三界（欲界、色界、無色界）的修道所斷煩惱中的兩種。依法尊者說，欲界的一切煩惱結縛，只能依靠未來禪來斷除，不能依靠四禪和中間禪，所以這裡不討論。如此說來，依靠四根本禪和中間禪進入聖道的人，只能斷除上界的見道和修道煩惱，不能斷除欲界的結縛。欲界的結縛需要先斷除，依靠彼空無邊處的方便之道，可以獲得具足修惑盡處的其中一種斷智。在第四禪中修道，可以斷除彼處（第四禪）的煩惱。依靠四空定中的下三空處（空無邊處、識無邊處、無所有處），可以獲得具足無色界煩惱盡處的其中一種斷智，因為用彼無漏智慧能夠斷除無色界的修道惑。非想非非想處完全沒有無漏智慧。（以上是兩種斷智的辨析）
接下來辨析斷智的位次和處所。從外凡位開始，直到見道五心位，一直沒有斷智的果。在集法智忍（Kṣānti-jñāna-kṣaṇa）時，成就一種斷智。在集比智（Anvaya-jñāna）時，滅法忍（Dharma-kṣānti）生起，具足兩種斷智。在滅法智（Dharma-jñāna）時，滅比忍（Anvaya-kṣānti）生起，具足三種斷智。在滅比智（Anvaya-jñāna）時，道法忍（Dharma-kṣānti）生起，具足四種斷智。在道法智（Dharma-jñāna）時，道比忍（Anvaya-kṣānti）生起，具足五種斷智。須陀洹果（Srotaāpanna-phala，入流果）具足六種斷智。斯陀含果（Sakṛdāgāmin-phala，一來果）的情況不確定。如果是超越者進入見諦道，趨向斯陀含果，與須陀洹果的趨向位相似。如果是次第修行者趨向斯陀含果，具足六種斷智，與須陀洹果位相似。斯陀含果也具足六種斷智，與須陀洹果相同。阿那含果（Anāgāmin-phala，不還果）的情況也不確定。如果是超越者進入見諦道，趨向阿那含果，與須陀洹果的趨向位相似。如果是次第修行者趨向阿那含果，與須陀洹果位相似。阿那含果成就一種斷智，即五下分結盡處的斷智。有人問：阿那含果只是斷除了欲界的貪慾和瞋恚兩種下分結，其餘的身見、戒禁取見和疑三種下分結先前已經斷除，現在為什麼說成就五下分結盡處的斷智？回答說：身見、戒禁取見、疑等雖然先前已經斷除，但此處聚集在一起，合為一種斷智。羅漢向位（Arhat-mārga，阿羅漢向）中，色愛還沒有完全斷盡，只有...
【English Translation】 English version In the Realm of Formlessness, practicing the path cannot sever the afflictions of the Desire Realm, because the Realm of Formlessness does not include the four fundamental Dhyānas (Catur-dhyāna) and the intermediate Dhyāna. According to the superior explanation of Dharma-rakṣita, one attains five kinds of severance-wisdom (pañca-prahāṇa-jñāna), namely the afflictions severed by the Path of Seeing (darśana-mārga) in the upper two realms (Realm of Form and Realm of Formlessness), and two of the afflictions severed by the Path of Cultivation (bhāvanā-mārga) in the three realms (Desire Realm, Realm of Form, Realm of Formlessness). Dharma-rakṣita says that all the bonds of the Desire Realm can only be severed by relying on future Dhyāna (anāgāmi-dhyāna), not by relying on the four Dhyānas and the intermediate Dhyāna, so it is not discussed here. Thus, those who enter the Noble Path (ārya-mārga) relying on the four fundamental Dhyānas and the intermediate Dhyāna can only sever the afflictions of the Path of Seeing and the Path of Cultivation in the upper realms, but cannot sever the bonds of the Desire Realm. The bonds of the Desire Realm need to be severed first. Relying on the expedient path of the Sphere of Infinite Space (ākāśānantyāyatana), one can obtain one kind of severance-wisdom that completely eliminates the afflictions of cultivation. Practicing the path in the Fourth Dhyāna can sever the afflictions in that place (Fourth Dhyāna). Relying on the lower three spheres of the four formless absorptions (Sphere of Infinite Space, Sphere of Infinite Consciousness (vijñānānantyāyatana), Sphere of Nothingness (ākiñcanyāyatana)), one can obtain one kind of severance-wisdom that completely eliminates the afflictions of the Realm of Formlessness, because one can sever the afflictions of the Path of Cultivation in the Realm of Formlessness with that non-outflow wisdom (anāsrava-jñāna). The Sphere of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana) completely lacks non-outflow wisdom. (End of these two sections).
Next, we will distinguish the positions and places of severance-wisdom. From the stage of the outer ordinary person (bāhya-pṛthagjana) up to the five moments of the Path of Seeing, there has never been a result of severance-wisdom. At the moment of the forbearance of the Dharma-wisdom of arising (utpāda-dharma-jñāna-kṣānti), one achieves one kind of severance-wisdom. At the moment of the wisdom of arising (utpāda-jñāna), the forbearance of the Dharma arises, possessing two kinds of severance-wisdom. At the moment of the cessation of the Dharma-wisdom (nirodha-dharma-jñāna), the forbearance of the subsequent wisdom (anvaya-kṣānti) arises, possessing three kinds of severance-wisdom. At the moment of the subsequent wisdom (anvaya-jñāna), the forbearance of the Path-wisdom of the Dharma (mārga-dharma-jñāna-kṣānti) arises, possessing four kinds of severance-wisdom. At the moment of the Path-wisdom of the Dharma (mārga-dharma-jñāna), the forbearance of the Path-wisdom of the subsequent (mārga-anvaya-kṣānti) arises, possessing five kinds of severance-wisdom. The fruit of Stream-enterer (Srotaāpanna-phala) possesses six kinds of severance-wisdom. The meaning of the fruit of Once-returner (Sakṛdāgāmin-phala) is uncertain. If a transcendent person enters the Path of Seeing, heading towards the fruit of Once-returner, it is similar to the stage of heading towards the fruit of Stream-enterer. If a gradual practitioner heads towards the fruit of Once-returner, he possesses six kinds of severance-wisdom, similar to the stage of the fruit of Stream-enterer. The fruit of Once-returner also possesses six kinds of severance-wisdom, the same as the fruit of Stream-enterer. The meaning of the fruit of Non-returner (Anāgāmin-phala) is also uncertain. If a transcendent person enters the Path of Seeing, heading towards the fruit of Non-returner, it is similar to the stage of heading towards the fruit of Stream-enterer. If a gradual practitioner heads towards the fruit of Non-returner, it is similar to the stage of the fruit of Stream-enterer. The fruit of Non-returner achieves one kind of severance-wisdom, namely the severance-wisdom of the complete elimination of the five lower fetters (pañca-avarabhāgīya-saṃyojana). Question: The Non-returner only severs the two lower fetters of greed and hatred in the Desire Realm, and the remaining three lower fetters of self-view (satkāya-dṛṣṭi), attachment to rites and rituals (śīlavrata-parāmarśa), and doubt (vicikitsā) have already been severed. Why is it now said that he achieves the severance-wisdom of the complete elimination of the five lower fetters? Answer: Although self-view, attachment to rites and rituals, and doubt have been severed earlier, they are gathered together here and combined into one kind of severance-wisdom. In the stage of heading towards Arhatship (Arhat-mārga), the love of form has not been completely exhausted, only...
成就一。與那含同。色愛盡者得成就二。羅漢果中唯成就一。所謂三界一切結盡。應成就九。此處集斷故但云一耳(此三門竟)。
次明集處。舍前別得總為一得。名集斷智。集處有二。謂那含果及羅漢果。問曰。余處何故不集。唯此二處。論言。得果及度界處方集斷智。那含羅漢是得果處及度界處。故集斷智。何故此二得果度界。彼阿那含五下結盡。阿羅漢人五上結盡。故此二處得果度界。五上下結前煩惱中具廣分別。須陀斯陀是得果處而非度界。色愛盡處是其度界而非得果。余非得果亦非度界。為是不集。處別如是。
第四明其得舍成就。先明其得先無今成。謂之為得。所得不定。或有得一。或二或六。言得一者。凡有九處。于彼觀諦十六心中。第六第八第十第十二第十四第十六心。一一起時各得一斷。即是六處。次第那含果心現時。得一斷智。通前七處。羅漢向中色愛盡者得一斷智。通前八處。羅漢果起得一斷智。通前九處。言得二者。謂羅漢人退無色結。得下結盡及色愛盡二種斷智。言得六者。那含羅漢退起欲界修道惑時。得見諦中六種斷智(此一門竟)。
次明其舍先成今失。名之為舍。舍中不定。或有舍一。或二或五。或復舍六。言舍一者。凡有三處。一退羅漢果。舍一斷智。二色愛
【現代漢語翻譯】 現代漢語譯本 成就一：與阿那含（Anāgāmin，不還果）相同，色愛（rūpa-rāga，對色界的貪愛）斷盡者得成就二。 羅漢（Arhat，阿羅漢）果中唯成就一，即三界（trailokya，欲界、色界、無色界）一切結（saṃyojana，煩惱的束縛）盡。應成就九，此處集斷故只說一（此三門竟）。
其次說明集處。捨棄之前的個別獲得，總合為一獲得，名為集斷智。集處有二，即阿那含果及羅漢果。問：其餘處為何不集，唯獨此二處？論中說：『得果及度界處方集斷智。』阿那含、羅漢是得果處及度界處，故集斷智。為何此二得果度界？彼阿那含五下分結（pañca oravarabhāgīya-saṃyojanāni，五種較低的束縛）盡，阿羅漢五上分結（pañca uddhambhāgīya-saṃyojanāni，五種較高的束縛）盡，故此二處得果度界。五上下結在前煩惱中已詳細分別。須陀洹（Srotāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）是得果處而非度界，色愛盡處是其度界而非得果，其餘既非得果亦非度界，因此不集。處所的差別如此。
第四說明其得、舍、成就。先說明其得，即先無今有，稱之為得。所得不定，或有得一，或二或六。說得一者，共有九處。于彼觀諦（satya，真諦）十六心中，第六、第八、第十、第十二、第十四、第十六心，一一升起時各得一斷，即是六處。次第阿那含果心現前時，得一斷智，連同前述共七處。羅漢向（Arhattva-mārga，趨向阿羅漢果的道）中色愛斷盡者得一斷智，連同前述共八處。羅漢果起得一斷智，連同前述共九處。說得二者，即阿羅漢退失無色結，得下結盡及色愛盡兩種斷智。說得六者，阿那含、羅漢退起欲界（kāmadhātu，慾望界）修道惑時，得見諦（satya-darśana，對真諦的證悟）中六種斷智（此一門竟）。
其次說明其舍，即先有今失，稱之為舍。舍中不定，或有舍一，或二或五，或復舍六。說舍一者，共有三處。一、退羅漢果，舍一斷智。二、色愛
【English Translation】 English version Achievement One: Similar to Anāgāmin (Non-Returner), one who has exhausted rūpa-rāga (desire for the realm of form) attains Achievement Two. Within the Arhat (Worthy One) fruit, there is only one achievement, namely, the exhaustion of all saṃyojana (fetters) in the trailokya (three realms: desire realm, form realm, and formless realm). There should be nine achievements, but here, because of the collective severance, it is only referred to as one (End of these three aspects).
Next, explaining the place of collection. Abandoning the previous individual attainments, they are collectively regarded as one attainment, called the wisdom of collective severance. There are two places of collection: the Anāgāmin fruit and the Arhat fruit. Question: Why are they not collected in other places, but only in these two? The treatise says: 'Only in the place of attaining fruit and crossing the boundary is the wisdom of collective severance collected.' Anāgāmin and Arhat are places of attaining fruit and crossing the boundary, therefore the wisdom of collective severance is collected. Why do these two attain fruit and cross the boundary? The Anāgāmin has exhausted the five oravarabhāgīya-saṃyojanāni (lower fetters), and the Arhat has exhausted the five uddhambhāgīya-saṃyojanāni (higher fetters), therefore these two places attain fruit and cross the boundary. The five lower and higher fetters have been extensively distinguished in the previous discussion of afflictions. Srotāpanna (Stream-Enterer) and Sakṛdāgāmin (Once-Returner) are places of attaining fruit but not crossing the boundary, and the place of exhausting rūpa-rāga is the place of crossing the boundary but not attaining fruit. The rest are neither places of attaining fruit nor crossing the boundary, therefore they are not collected. The difference in places is like this.
Fourthly, explaining their attainment, abandonment, and achievement. First, explaining their attainment, that is, what was previously non-existent now exists, which is called attainment. What is attained is not fixed; sometimes one is attained, sometimes two, sometimes six. Saying 'attaining one' refers to nine places in total. Within the sixteen moments of contemplating satya (truth), the sixth, eighth, tenth, twelfth, fourteenth, and sixteenth moments, each arising, each attains one severance, which are six places. Subsequently, when the Anāgāmin fruit mind manifests, one attains one wisdom of severance, totaling seven places including the previous ones. One who has exhausted rūpa-rāga in the Arhattva-mārga (path towards Arhatship) attains one wisdom of severance, totaling eight places including the previous ones. When the Arhat fruit arises, one attains one wisdom of severance, totaling nine places including the previous ones. Saying 'attaining two' refers to an Arhat regressing from the formless fetters, attaining two kinds of severance wisdom: the exhaustion of lower fetters and the exhaustion of rūpa-rāga. Saying 'attaining six' refers to an Anāgāmin or Arhat regressing and arising from the afflictions of the kāmadhātu (desire realm) in the path of cultivation, attaining six kinds of severance wisdom in satya-darśana (seeing the truth) (End of this aspect).
Next, explaining their abandonment, that is, what was previously existent is now lost, which is called abandonment. Abandonment is not fixed; sometimes one is abandoned, sometimes two, sometimes five, or even six. Saying 'abandoning one' refers to three places in total. First, regressing from the Arhat fruit, abandoning one wisdom of severance. Second, rūpa-rāga
盡阿那含人退起彼結。舍一斷智。三色愛未盡阿那含人退起欲結。舍一斷智。言舍二者。具有兩處。一得羅漢時。舍五下結盡及色愛盡二種斷智。二色愛盡阿那含人退起欲結。舍二斷智。言舍五者。超越那含得果之時。頓舍向中五種斷智。言舍六者。次第那含得果之時。舍前所成六種斷智(此二門竟)。
次明成就。所得不失。名為成就。多少不定。或有成一。或二或三或四或五。或覆成六。言成一者。凡有三處。一集法智時。二那含果時。三羅漢果時。皆成就一。言成二者。有其兩處。一集比智時。二色愛盡阿羅漢向皆成就二。言成三者。滅法智時。言成四者。滅比智時。言成五者。道法智時言成六者。道比智時。第五明其建立所以。如論中說。見道斷智四因緣立。一雙因滅。二俱系離。三得無漏解脫得。四缺第一有。雙因滅者。苦集諦下見疑無明。彼此相望互為遍因。故名雙因。兩因俱斷。名雙因滅。俱系離者。苦集諦下遍使煩惱。互相緣縛。名為俱系。彼此齊斷。名俱系離。言得無漏解脫得者。解脫道起證得無漏。名得無漏解脫。缺第一有者。所斷之結上徹非想名缺第一有。苦法忍時四義俱無。故不立斷智。苦法智苦比忍時。雖得無漏解脫得。余緣不具。故亦不立。集下煩惱未斷除故。雙因未滅。俱系未
【現代漢語翻譯】 現代漢語譯本 盡阿那含（Anāgāmi，不還果）人退轉時，會生起彼結（指上界煩惱），捨棄一種斷智（指上界煩惱的斷除智慧）。色愛未盡的阿那含人退轉時，會生起欲結（指欲界煩惱），捨棄一種斷智（指欲界煩惱的斷除智慧）。 說到捨棄兩種斷智，有兩種情況：一是得到阿羅漢（Arhat，無學）果時，捨棄五下分結的斷智以及色愛盡的斷智這兩種斷智；二是色愛已盡的阿那含人退轉生起欲結時，捨棄兩種斷智。 說到捨棄五種斷智，是指超越阿那含果而證得阿羅漢果時，立即捨棄趨向果位的五種斷智。 說到捨棄六種斷智，是指次第證得阿那含果的人，在證得阿羅漢果時，捨棄之前所成就的六種斷智（以上是兩種情況的說明）。
接下來闡明成就。已經獲得的不會失去，這叫做成就。成就的數量不確定，或者成就一種，或者兩種、三種、四種、五種，或者成就六種。 說到成就一種斷智，有三種情況：一是證得集法智（苦集滅道四諦之集諦的法智）時，二是證得阿那含果時，三是證得阿羅漢果時，都成就一種斷智。 說到成就兩種斷智，有兩種情況：一是證得集比智（苦集滅道四諦之集諦的比智）時，二是色愛已盡的阿羅漢向（趨向阿羅漢果位者），都成就兩種斷智。 說到成就三種斷智，是指證得滅法智（苦集滅道四諦之滅諦的法智）時。 說到成就四種斷智，是指證得滅比智（苦集滅道四諦之滅諦的比智）時。 說到成就五種斷智，是指證得道法智（苦集滅道四諦之道諦的法智）時。 說到成就六種斷智，是指證得道比智（苦集滅道四諦之道諦的比智）時。 第五部分闡明建立斷智的原因。如論中所說，見道斷智的建立有四種因緣：一是雙因滅，二是俱系離，三是獲得無漏解脫得，四是缺少第一有。 雙因滅是指苦諦和集諦下的見疑（懷疑）和無明（愚癡），彼此相互觀望互為遍因，所以叫做雙因。兩種因同時斷除，叫做雙因滅。 俱系離是指苦諦和集諦下的遍使煩惱，互相緣縛，叫做俱系。彼此同時斷除，叫做俱系離。 獲得無漏解脫得是指解脫道生起，證得無漏，叫做獲得無漏解脫。 缺少第一有是指所斷的結，最上達到非想非非想處天，叫做缺少第一有。 在苦法忍（對苦諦的法忍）時，四種意義都不具備，所以不建立斷智。在苦法智（對苦諦的法智）和苦比忍（對苦諦的比忍）時，雖然獲得無漏解脫得，但其餘因緣不具備，所以也不建立。集諦下的煩惱沒有斷除，所以雙因沒有滅，俱系沒有
【English Translation】 English version When an Anāgāmi (Non-Returner) regresses, they give rise to 'that' fetter (referring to the higher realm defilements), abandoning one kind of severance-wisdom (the wisdom of severing higher realm defilements). When an Anāgāmi who has not exhausted rūparāga (attachment to form) regresses, they give rise to kāmasaṃyoga (sensual fetters), abandoning one kind of severance-wisdom (the wisdom of severing desire realm defilements). Speaking of abandoning two kinds of severance-wisdom, there are two situations: one is when attaining Arhatship (Worthy One), abandoning both the severance-wisdom of the five lower fetters and the severance-wisdom of the exhaustion of rūparāga; the second is when an Anāgāmi who has exhausted rūparāga regresses and gives rise to kāmasaṃyoga, abandoning two kinds of severance-wisdom. Speaking of abandoning five kinds of severance-wisdom, it refers to when transcending the Anāgāmi state and attaining Arhatship, immediately abandoning the five kinds of severance-wisdom associated with the path to that fruit. Speaking of abandoning six kinds of severance-wisdom, it refers to when one attains the Anāgāmi fruit in a gradual manner, and upon attaining Arhatship, abandoning the six kinds of severance-wisdom previously attained (the above is the explanation of the two situations).
Next, explaining accomplishment. What has been attained is not lost, this is called accomplishment. The amount of accomplishment is uncertain, perhaps accomplishing one, or two, three, four, five, or even six. Speaking of accomplishing one kind of severance-wisdom, there are three situations: one is when attaining samudayadharmajñāna (knowledge of the Dharma regarding the arising of suffering), the second is when attaining the Anāgāmi fruit, and the third is when attaining Arhatship, all accomplishing one kind of severance-wisdom. Speaking of accomplishing two kinds of severance-wisdom, there are two situations: one is when attaining samudayānvyayajñāna (knowledge of inference regarding the arising of suffering), and the second is when one is a rūparāga-exhausted person heading towards Arhatship, both accomplishing two kinds of severance-wisdom. Speaking of accomplishing three kinds of severance-wisdom, it refers to when attaining nirodhadharmajñāna (knowledge of the Dharma regarding the cessation of suffering). Speaking of accomplishing four kinds of severance-wisdom, it refers to when attaining nirodhānvyayajñāna (knowledge of inference regarding the cessation of suffering). Speaking of accomplishing five kinds of severance-wisdom, it refers to when attaining mārgadharmajñāna (knowledge of the Dharma regarding the path to the cessation of suffering). Speaking of accomplishing six kinds of severance-wisdom, it refers to when attaining mārgānvyayajñāna (knowledge of inference regarding the path to the cessation of suffering). The fifth part explains the reasons for establishing severance-wisdom. As stated in the treatise, the establishment of severance-wisdom in the path of seeing has four conditions: one is the cessation of the dual cause, two is the separation from the mutually bound, three is the attainment of undefiled liberation, and four is the lack of the first existence. The cessation of the dual cause refers to doubt (vicikicchā) and ignorance (avidyā) under the truth of suffering and the truth of arising, mutually regarding each other as pervasive causes, therefore called dual cause. The simultaneous severing of the two causes is called the cessation of the dual cause. The separation from the mutually bound refers to the pervasive defilements under the truth of suffering and the truth of arising, mutually binding each other, called mutually bound. The simultaneous severing of each other is called separation from the mutually bound. The attainment of undefiled liberation refers to the arising of the path of liberation, attaining the undefiled, called the attainment of undefiled liberation. The lack of the first existence refers to the fetters being severed, reaching up to the realm of neither perception nor non-perception, called the lack of the first existence. In kṣāntirduḥkhe dharmajñāne (forbearance regarding the Dharma of suffering), all four meanings are not present, therefore severance-wisdom is not established. In jñānaduḥkhe dharmajñāne (knowledge regarding the Dharma of suffering) and kṣāntirduḥkhe anvayajñāne (forbearance regarding the inference of suffering), although undefiled liberation is attained, the remaining conditions are not complete, therefore it is also not established. Because the defilements under the truth of arising have not been severed, the dual cause has not ceased, and the mutually bound has not
離。上二界中迷苦惑在。是故未名缺第一有。問曰。苦比忍心斷上二界迷苦煩惱。何故不名缺第一有。釋言。所斷煩惱之時猶與忍俱。故未名缺。苦比智集法忍時雖得無漏解脫得及缺第一有。雙因未滅。俱系未離。故亦不與斷智之名。集法智時四義具足方名斷智。云何具足。迷苦煩惱先已斷除。迷集今盡。故雙因滅。俱系亦離。彼苦法智苦比智集法智時已證無為。名得無漏解脫得。苦比智時缺第一有。故名為具。集比智滅道法智滅道比智皆亦如是四因緣具齊立斷智。問曰。何故一切忍邊不說斷智。不得無漏解脫得故。修道斷智五因緣立。謂前四上加一界永斷。彼欲界中九品修惑展轉相縛乃至非想。地地皆爾。彼欲界中從斷一品至八品來。雖得無漏解脫及曾缺第一有。余義不具。故一不立斷智。以有第九微品惑故。雙因未滅。俱系未離。界未永斷。九品斷時五義方具。乃立斷智。初禪地中從斷一品至八品來。亦具二緣。謂得無漏解脫得及缺第一有。餘三不具。不立斷智。九品斷時四因緣具。界未永斷。亦不與名。二禪三禪義亦同爾。第四禪中八品斷來與前相似。九品斷時五義備足。方立斷智。四空地中類前可解。以修道中具五因緣立斷智故。凡夫之時雖以等智斷諸煩惱。不得無漏解脫得。亦未具缺第一有。故非斷智。若
【現代漢語翻譯】 現代漢語譯本：關於『離』，在上二界（指色界和無色界）中，眾生仍然迷惑于苦的感受。因此，不能稱之為『缺第一有』（指斷除煩惱的最初階段）。 問：苦法忍（Kṣānti-jñāna，一種智慧）能夠斷除上二界的迷惑和痛苦煩惱，為什麼不稱之為『缺第一有』呢？ 答：因為在斷除煩惱的時候，這種智慧仍然與『忍』（Kṣānti，忍耐）同時存在，所以不能稱之為『缺第一有』。雖然在苦比智（Dharma-jñāna-kṣānti，一種智慧）和集法忍（Samudaya-dharma-kṣānti，一種智慧）的時候，可以獲得無漏解脫（Anāsrava-vimokṣa，沒有煩惱的解脫）和『缺第一有』，但是因為『雙因』（指苦因和集因）沒有滅盡，『俱系』（指與煩惱的聯繫）沒有脫離，所以也不能稱之為『斷智』（Jñāna，斷除煩惱的智慧）。 只有在集法智（Samudaya-dharma-jñāna，一種智慧）的時候，四種條件都具備了，才能稱之為『斷智』。哪四種條件呢？迷惑于苦的煩惱先前已經斷除，迷惑于集的煩惱現在也斷盡了，所以『雙因』滅盡。『俱系』也脫離了。在苦法智（Dharma-jñāna，一種智慧）、苦比智、集法智的時候，已經證得了無為法（Asaṃskṛta，不生不滅的真理），稱為獲得了無漏解脫。在苦比智的時候，已經達到了『缺第一有』。所以稱之為條件具備。集比智（Samudaya-anvaya-jñāna，一種智慧）、滅法智（Nirodha-dharma-jñāna，一種智慧）、滅比智（Nirodha-anvaya-jñāna，一種智慧）、道法智（Mārga-dharma-jñāna，一種智慧）、道比智（Mārga-anvaya-jñāna，一種智慧）的情況也類似，四種因緣具備才能稱為『斷智』。 問：為什麼在所有的『忍』（Kṣānti，忍耐）的階段，都不說斷除了智慧呢？ 答：因為沒有獲得無漏解脫。 修道斷智（Bhāvanā-mārga-jñāna，修道中的智慧）的成立需要五個條件，即前述的四個條件，再加上一個『界』（Dhātu，指欲界、色界、無色界）的永遠斷除。在欲界中，九品修惑（Navānusaya，九種煩惱）相互束縛，乃至非想非非想處（Naivasaṃjñānāsaṃjñāyatana，無色界的最高禪定）。每一層境界都是如此。在欲界中，從斷除第一品煩惱到第八品煩惱，雖然獲得了無漏解脫，也曾經達到了『缺第一有』，但是因為其他條件不具備，所以不能稱為『斷智』。因為還有第九品微細的煩惱存在，『雙因』沒有滅盡，『俱系』沒有脫離，『界』沒有永遠斷除。只有在斷除第九品煩惱的時候，五個條件才具備，才能稱為『斷智』。 在初禪（Prathama Dhyāna，色界的第一禪定）中，從斷除第一品煩惱到第八品煩惱，也具備了兩個條件，即獲得了無漏解脫和達到了『缺第一有』。但是因為其他三個條件不具備，所以不能稱為『斷智』。只有在斷除第九品煩惱的時候，四個條件才具備，但是因為『界』沒有永遠斷除，所以也不能稱為『斷智』。二禪（Dvitīya Dhyāna，色界的第二禪定）和三禪（Tṛtīya Dhyāna，色界的第三禪定）的情況也類似。在第四禪（Caturtha Dhyāna，色界的第四禪定）中，斷除前八品煩惱的情況與前面相似。只有在斷除第九品煩惱的時候，五個條件都具備了，才能稱為『斷智』。四空定（Catasra Ārūpya Samāpattayaḥ，無色界的四種禪定）的情況可以參照前面的解釋。 因為在修道中，需要具備五個條件才能成立『斷智』。凡夫（Pṛthagjana，指沒有證得聖果的普通人）的時候，雖然可以用等智（Samatā-jñāna，平等智）斷除各種煩惱，但是沒有獲得無漏解脫，也沒有達到『缺第一有』，所以不是『斷智』。如果...
【English Translation】 English version: Regarding 'separation', in the upper two realms (referring to the Form Realm and Formless Realm), beings are still deluded by the experience of suffering. Therefore, it cannot be called 'absence of the first existence' (referring to the initial stage of cutting off afflictions). Question: Since Kṣānti-jñāna (a type of wisdom) can cut off the delusions and painful afflictions of the upper two realms, why isn't it called 'absence of the first existence'? Answer: Because at the time of cutting off afflictions, this wisdom still exists simultaneously with 'Kṣānti' (patience), so it cannot be called 'absence of the first existence'. Although at the time of Dharma-jñāna-kṣānti (a type of wisdom) and Samudaya-dharma-kṣānti (a type of wisdom), one can obtain Anāsrava-vimokṣa (liberation without afflictions) and 'absence of the first existence', because the 'dual causes' (referring to the cause of suffering and the cause of accumulation) have not been completely extinguished, and the 'mutual ties' (referring to the connection with afflictions) have not been severed, it cannot be called 'Jñāna' (wisdom of cutting off afflictions). Only at the time of Samudaya-dharma-jñāna (a type of wisdom), when four conditions are met, can it be called 'Jñāna'. What are the four conditions? The afflictions of delusion regarding suffering have already been cut off, and the afflictions of delusion regarding accumulation are now also completely extinguished, so the 'dual causes' are extinguished. The 'mutual ties' are also severed. At the time of Dharma-jñāna (a type of wisdom), Dharma-jñāna-kṣānti, and Samudaya-dharma-jñāna, one has already attained Asaṃskṛta (the unconditioned truth), which is called obtaining Anāsrava-vimokṣa. At the time of Dharma-jñāna-kṣānti, one has reached 'absence of the first existence'. Therefore, it is called meeting the conditions. The situations of Samudaya-anvaya-jñāna (a type of wisdom), Nirodha-dharma-jñāna (a type of wisdom), Nirodha-anvaya-jñāna (a type of wisdom), Mārga-dharma-jñāna (a type of wisdom), and Mārga-anvaya-jñāna (a type of wisdom) are similar; only when four conditions are met can it be called 'Jñāna'. Question: Why is it that at all stages of 'Kṣānti' (patience), it is not said that wisdom has been cut off? Answer: Because Anāsrava-vimokṣa has not been obtained. The establishment of Bhāvanā-mārga-jñāna (wisdom in the path of cultivation) requires five conditions, namely the aforementioned four conditions, plus the permanent cutting off of a 'Dhātu' (realm, referring to the Desire Realm, Form Realm, and Formless Realm). In the Desire Realm, the Navānusaya (nine types of afflictions) mutually bind each other, even up to Naivasaṃjñānāsaṃjñāyatana (the highest state of meditation in the Formless Realm). This is the case in every realm. In the Desire Realm, from cutting off the first type of affliction to the eighth type of affliction, although Anāsrava-vimokṣa has been obtained and 'absence of the first existence' has been reached, because the other conditions are not met, it cannot be called 'Jñāna'. Because there is still the ninth subtle type of affliction, the 'dual causes' have not been extinguished, the 'mutual ties' have not been severed, and the 'realm' has not been permanently cut off. Only when the ninth type of affliction is cut off are all five conditions met, and can it be called 'Jñāna'. In Prathama Dhyāna (the first meditation of the Form Realm), from cutting off the first type of affliction to the eighth type of affliction, two conditions are also met, namely obtaining Anāsrava-vimokṣa and reaching 'absence of the first existence'. However, because the other three conditions are not met, it cannot be called 'Jñāna'. Only when the ninth type of affliction is cut off are four conditions met, but because the 'realm' has not been permanently cut off, it cannot be called 'Jñāna'. The situations of Dvitīya Dhyāna (the second meditation of the Form Realm) and Tṛtīya Dhyāna (the third meditation of the Form Realm) are similar. In Caturtha Dhyāna (the fourth meditation of the Form Realm), the situation of cutting off the first eight types of affliction is similar to the previous ones. Only when the ninth type of affliction is cut off are all five conditions met, and can it be called 'Jñāna'. The situations of Catasra Ārūpya Samāpattayaḥ (the four formless meditations of the Formless Realm) can be understood by referring to the previous explanations. Because in the path of cultivation, five conditions are required for the establishment of 'Jñāna'. At the time of Pṛthagjana (ordinary people who have not attained the state of a sage), although one can use Samatā-jñāna (wisdom of equality) to cut off various afflictions, Anāsrava-vimokṣa has not been obtained, and 'absence of the first existence' has not been reached, so it is not 'Jñāna'. If...
在凡時。曾斷煩惱。后入聖道。為無漏智所印證者。得名斷智。云何印證。謂凡夫時斷欲界中六品煩惱。后入見道。道比智時印先無為。即為斯陀解脫之果。若在凡時。斷欲界中九品惑盡。后入見道。道比智時印先無為。為阿那含解脫之果。故名印證。于欲界中余品盡處及上二界煩惱盡處則不印證。以非得果休息處故。問曰。印時為緣。而印為當不緣。釋言。不緣。修道比智緣上界道。而證欲界煩惱盡處。是以不緣。九斷智義大況粗然。
大乘義章卷第十三(終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十四
遠法師撰
凈法聚因法中此卷有二十一門(十想義 十一切入義 十聖處義 十種慰喻義 十愿義 十種供養義 十無盡藏義 信等十行義 十明義 十忍義 十無生忍義 十住義 十行義 十回向義 十地義 十功德義 見性十法義 涅槃十因義 菩薩十力義 菩薩十無畏義 三乘共十地義)。
十想義五門分別(釋名辨相一 體性二 就處分別三 就人分別四 約受分別五)
初釋名辨相。觀心於法取相名想。想別不同一門說十。十名是何。一無常想。二苦想。三無我想。四厭食想。五一切世間不可樂想。六死想。七不凈想。八斷想。九
【現代漢語翻譯】 現代漢語譯本： 在還是凡夫的時候，如果斷除了煩惱，後來進入聖道，被無漏智慧所印證，就叫做『斷智』。如何印證呢？就是在凡夫的時候斷除了欲界中的六品煩惱，後來進入見道，在道比智的時候印證先前的無為，就成為斯陀含（Sotapanna，入流果）解脫的果位。如果在凡夫的時候，斷除了欲界中的九品煩惱，後來進入見道，在道比智的時候印證先前的無為，就成為阿那含（Anagami，不還果）解脫的果位。所以叫做『印證』。在欲界中剩餘品盡之處以及上二界煩惱盡之處，則不印證，因為不是得到果位的休息之處的緣故。 問：印證的時候是緣于所印證的法，還是不緣于所印證的法？ 答：不緣。修道比智緣于上界的道，而證得欲界煩惱的斷盡之處，因此是不緣的。九斷智的意義大概就是這樣。
《大乘義章》卷第十三（終） 《大正藏》第44冊 No. 1851 《大乘義章》
《大乘義章》卷第十四
遠法師 撰
凈法聚因法中，此卷有二十一門：（十想義、十一切入義、十聖處義、十種慰喻義、十愿義、十種供養義、十無盡藏義、信等十行義、十明義、十忍義、十無生忍義、十住義、十行義、十回向義、十地義、十功德義、見性十法義、涅槃十因義、菩薩十力義、菩薩十無畏義、三乘共十地義）。
十想義，分為五門來分別：（釋名辨相一、體性二、就處分別三、就人分別四、約受分別五）。
首先解釋名稱和辨別相狀。觀心於法，取其相貌，名為『想』。想的類別不同，用一門來說明十種想。這十種想的名稱是什麼呢？一是無常想，二是苦想，三是無我想，四是厭食想，五是一切世間不可樂想，六是死想，七是不凈想，八是斷想，九是……
【English Translation】 English version: When one is still an ordinary person (凡夫, fanfu), if one has severed afflictions (煩惱, fannao), and later enters the path of the sages (聖道, shengdao), and is sealed and verified by the wisdom without outflows (無漏智, wulouzhi), it is called 'wisdom of severance' (斷智, duanzhi). How is it sealed and verified? It is when one is an ordinary person and has severed the six grades of afflictions in the desire realm (欲界, yujie), and later enters the path of seeing (見道, jiandao), at the time of wisdom of the path of comparison (道比智, daobizhi), one seals the prior unconditioned (無為, wuwei), and it becomes the fruit of Stream-enterer (斯陀含,Sotapanna) liberation. If one is an ordinary person and has severed all nine grades of delusion in the desire realm, and later enters the path of seeing, at the time of wisdom of the path of comparison, one seals the prior unconditioned, and it becomes the fruit of Non-returner (阿那含, Anagami) liberation. Therefore, it is called 'sealing and verifying'. In the remaining places where the grades are exhausted in the desire realm, and in the places where afflictions are exhausted in the upper two realms, there is no sealing and verifying, because it is not a place of rest for attaining the fruit. Question: At the time of sealing, is it conditioned by what is sealed, or is it not conditioned? Answer: It is not conditioned. The wisdom of the path of comparison in cultivation is conditioned by the path of the upper realms, and it verifies the place where the afflictions of the desire realm are exhausted, therefore it is not conditioned. The meaning of the nine wisdoms of severance is roughly like this.
《Mahayana Meaning Chapter》Volume 13 (End) 《Taisho Tripitaka》Volume 44 No. 1851 《Mahayana Meaning Chapter》
《Mahayana Meaning Chapter》Volume 14
Composed by Dharma Master Yuan
Within the Pure Dharma Collection of Causes, this volume has twenty-one sections: (Meaning of the Ten Thoughts, Meaning of the Ten All-Accomplishing Entrances, Meaning of the Ten Holy Abodes, Meaning of the Ten Kinds of Consolation, Meaning of the Ten Vows, Meaning of the Ten Kinds of Offerings, Meaning of the Ten Inexhaustible Treasures, Meaning of the Ten Practices of Faith and so on, Meaning of the Ten Understandings, Meaning of the Ten Forebearances, Meaning of the Ten Non-Arising Forebearances, Meaning of the Ten Abodes, Meaning of the Ten Practices, Meaning of the Ten Dedications, Meaning of the Ten Grounds, Meaning of the Ten Merits, Meaning of the Ten Dharmas of Seeing the Nature, Meaning of the Ten Causes of Nirvana, Meaning of the Ten Powers of a Bodhisattva, Meaning of the Ten Fearlessnesses of a Bodhisattva, Meaning of the Ten Grounds Common to the Three Vehicles).
The meaning of the Ten Thoughts is distinguished in five sections: (Explaining the Name and Distinguishing the Characteristics One, Substance Two, Distinguishing by Place Three, Distinguishing by Person Four, Distinguishing by Reception Five).
First, explain the name and distinguish the characteristics. Observing the mind in relation to the Dharma, taking its appearance, is called 'thought'. The categories of thoughts are different, and one section explains the ten thoughts. What are the names of these ten thoughts? One is the thought of impermanence (無常想, wuchangxiang), two is the thought of suffering (苦想, kuxiang), three is the thought of no-self (無我想, wuxiang), four is the thought of disgust for food (厭食想, yanshi xiang), five is the thought of the unenjoyability of all the world (一切世間不可樂想, yiqie shijian bu kele xiang), six is the thought of death (死想, sixiang), seven is the thought of impurity (不凈想, bujingxiang), eight is the thought of severance (斷想, duanxiang), nine is...
離想。十滅想。亦名儘想。無常想者。觀有為法遷流非恒。故曰無常。無常有三。一分段無常。六道果報三世分異。于中有二。一者有餘身死名在。二者無餘身死名滅。二念無常。有爲念念四相遷變。三者自性不成實無常。有為之法因緣虛集。無有定性。生即無生。滅即無滅。如龍樹說。見身盡滅。即是第一分段無常。新新生滅。是念無常。生時無來。滅時無去。是其自性不成實無常。以此三觀能滅煩惱。問曰。有人由見無常更增煩惱。懼盛年不久。深起染著。今云何言無常之想能滅煩惱。龍樹釋言。如是見者名少分見。不名具足。若具見者則破煩惱。云何具足。如佛昔告舍利弗言。當具修習無常之想。無常故空。得空之時無常亦無。生住滅等不可得故。見生住滅不可得時名為究竟自性無常。性既無常。何樂可貪。問曰。若言得空之時無常亦無。何故佛說無常之義為苦諦實。論言。佛為邪見之人謂世間常。故說無常為苦諦實。不為無常是實故說。言苦想者。觀有為法無常故苦。苦有三種。所謂苦苦壞苦行苦。是義如前四諦章中具廣分別。問曰。若言法皆是苦者。云何得有苦樂及舍三受差別。如涅槃說凡夫苦中妄生樂想。理實是苦。問曰。若法無常故苦。聖道無常體是苦不。龍樹釋言。無常故苦。為于有漏五受陰說。不
【現代漢語翻譯】 現代漢語譯本 離想（Lixiang，脫離對事物的錯誤認知）。十滅想（Shi Mie Xiang，通過十種方式滅除煩惱的觀想）。亦名儘想（Yi Ming Jin Xiang，也稱為完全滅除煩惱的觀想）。 無常想（Wuchang Xiang，對事物無常本質的觀想）者，觀察有為法（Youwei Fa，由因緣和合而成的法）遷流變化，並非恒常不變，所以稱為無常。無常有三種：一、分段無常（Fenduan Wuchang，生命過程中的階段性變化）。六道（Liudao，眾生輪迴的六個去處）果報（Guobao，善惡行為的報應）在過去、現在、未來三世（Sanshi，過去、現在、未來）中各有不同。其中有兩種情況：一是還有殘餘，身體死亡但名字還在；二是完全消滅，身體死亡名字也消失。二、念無常（Nian Wuchang，念頭生滅的無常）。有為法念念之間經歷生、住、異、滅四相（Sixiang，生、住、異、滅）的遷變。三、自性不成實無常（Zixing Bucheng Shi Wuchang，事物本質上不真實的無常）。有為之法由因緣和合而成，虛幻不實，沒有固定的自性。生起即是無生，滅去即是無滅。正如龍樹（Longshu，佛教中觀學派創始人）所說，見到身體完全滅亡，就是第一種分段無常。新新生滅，是念無常。生起時沒有來處，滅去時沒有去處，這就是其自性不成實無常。通過這三種觀想，能夠滅除煩惱。 問：有人因為見到無常反而增加煩惱，害怕盛年不再，深深地產生貪戀執著。現在為什麼說無常之想能夠滅除煩惱？ 龍樹解釋說：這樣見解的人只是看到了事物的一部分，不能算是完全的見解。如果能有完全的見解，就能破除煩惱。什麼是完全的見解呢？就像佛陀過去告訴舍利弗（Sheli Fu，佛陀的十大弟子之一）所說，應當全面地修習無常之想。因為無常所以是空（Kong，佛教中的空性概念），得到空性的時候，無常也不存在了，因為生、住、滅等都不可得。見到生、住、滅不可得的時候，就稱為究竟的自性無常。自性既然是無常的，還有什麼快樂可以貪戀呢？ 問：如果說得到空性的時候無常也不存在了，為什麼佛陀又說無常的意義是苦諦（Kudi，佛教四聖諦之一，指出人生是苦的）的真實體現呢？ 論中說：佛陀是爲了那些持有邪見的人，他們認為世間是永恒不變的，所以才說無常是苦諦的真實體現，並不是因為無常本身是真實的才這樣說。 說到苦想（Ku Xiang，對苦的觀想），就是觀察有為法因為無常所以是苦的。苦有三種，分別是苦苦（Kuku，痛苦的感受）、壞苦（Huai Ku，快樂變質帶來的痛苦）和行苦（Xingku，由五蘊遷流變化帶來的痛苦）。這些意義已經在前面的四諦（Sidi，佛教的四個基本真理）章節中詳細地分別說明過了。 問：如果說一切法都是苦的，那麼苦、樂、舍（Ku, Le, She，三種感受）這三種感受的差別又是怎麼產生的呢？就像《涅槃經》（Nirvana Sutra）所說，凡夫在痛苦中錯誤地產生快樂的想法，實際上仍然是痛苦。 問：如果法因為無常所以是苦的，那麼聖道（Shengdao，通往解脫的道路）也是無常的，它的本質也是苦的嗎？ 龍樹解釋說：無常所以是苦，這是針對有漏（Youlou，有煩惱的）的五受陰（Wushouyin，構成生命的五種要素之一，指感受）來說的，不是指聖道。
【English Translation】 English version Lixiang (離想, Abandoning Wrong Notions). Shi Mie Xiang (十滅想, Ten Contemplations on Extinction). Also known as Jin Xiang (儘想, Exhaustive Contemplation). Wuchang Xiang (無常想, Contemplation on Impermanence) refers to observing that conditioned dharmas (有為法, Youwei Fa, compounded phenomena) are in constant flux and not permanent, hence the term 'impermanence.' There are three types of impermanence: First, Segmental Impermanence (分段無常, Fenduan Wuchang, impermanence in stages). The karmic retributions (果報, Guobao, consequences of actions) in the six realms (六道, Liudao, six paths of reincarnation) differ across the three times (三世, Sanshi, past, present, and future). Within this, there are two situations: one where there is residue, the body dies but the name remains; and one where there is complete extinction, the body dies and the name disappears. Second, Momentary Impermanence (念無常, Nian Wuchang, impermanence of thoughts). Conditioned dharmas change in every moment through the four characteristics (四相, Sixiang, birth, duration, change, and decay). Third, Impermanence of Unrealized Self-Nature (自性不成實無常, Zixing Bucheng Shi Wuchang, impermanence of the unreal nature of things). Conditioned dharmas are illusory aggregates of causes and conditions, lacking a fixed nature. Birth is non-birth, and extinction is non-extinction. As Nagarjuna (龍樹, Longshu, founder of the Madhyamaka school of Buddhism) said, seeing the complete extinction of the body is the first type of Segmental Impermanence. The continuous arising and ceasing is Momentary Impermanence. At birth, there is no coming from anywhere; at extinction, there is no going anywhere; this is the Impermanence of Unrealized Self-Nature. Through these three contemplations, one can extinguish afflictions. Question: Some people, upon seeing impermanence, increase their afflictions, fearing the fleeting nature of youth and developing deep attachments. Why is it said that the contemplation on impermanence can extinguish afflictions? Nagarjuna explains: Such a view is a partial view, not a complete one. If one has a complete view, one can break through afflictions. What is a complete view? It is as the Buddha once told Shariputra (舍利弗, Sheli Fu, one of the Buddha's ten great disciples), one should fully cultivate the contemplation on impermanence. Because of impermanence, there is emptiness (空, Kong, the Buddhist concept of emptiness). When emptiness is attained, impermanence also ceases to exist, because birth, duration, and decay are unattainable. When birth, duration, and decay are seen as unattainable, it is called ultimate impermanence of self-nature. Since self-nature is impermanent, what joy is there to crave? Question: If it is said that when emptiness is attained, impermanence also ceases to exist, why did the Buddha say that the meaning of impermanence is the truth of suffering (苦諦, Kudi, one of the Four Noble Truths, which points out that life is suffering)? The treatise says: The Buddha spoke of impermanence as the truth of suffering for those with wrong views who believe the world is permanent, not because impermanence itself is real. Speaking of the contemplation on suffering (苦想, Ku Xiang, contemplation on suffering), it is observing that conditioned dharmas are suffering because of impermanence. There are three types of suffering: suffering of suffering (苦苦, Kuku, the feeling of pain), suffering of change (壞苦, Huai Ku, suffering from the deterioration of happiness), and suffering of conditioned existence (行苦, Xingku, suffering arising from the changing nature of the five aggregates). These meanings have been explained in detail in the previous chapter on the Four Noble Truths (四諦, Sidi, the four fundamental truths of Buddhism). Question: If it is said that all dharmas are suffering, how can there be distinctions between the three feelings of suffering, pleasure, and equanimity (苦, 樂, She, three types of feelings)? As the Nirvana Sutra (Nirvana Sutra) says, ordinary people mistakenly generate thoughts of pleasure in suffering, but in reality, it is still suffering. Question: If dharmas are suffering because of impermanence, is the Noble Path (聖道, Shengdao, the path to liberation), which is also impermanent, also suffering in essence? Nagarjuna explains: Suffering because of impermanence is spoken of in relation to the contaminated (有漏, Youlou, with afflictions) five aggregates of sensation (五受陰, Wushouyin, one of the five aggregates that constitute life, referring to feelings), not in relation to the Noble Path.
為聖道。所以然者。道能破苦與空無我實義相應。故雖無常而非是苦。問曰。聖人五陰無常。五陰壞時聖人苦不。龍樹釋言。有著心者法壞則苦。聖人無著故雖無常而不生苦。問曰。若言聖無苦者。如經中說舍利弗患風病苦。畢陵伽婆蹉患眼病苦。羅婆那比丘患痔病苦。云何言無。論言。聖人但無心苦。非無身苦。問曰。聖人若無心苦何故滅智而取滅度。釋言。無者但無追變敗壞之苦。非無苦苦厭行之苦。無我想者。有為之法無常苦故不得自在。故無有我。又一切法皆無定性。故無有我。無我有二。一眾生無我。二法無我。此義如前無我章中具廣分別。問曰。現見有所為作。云何無我。論言。但是五陰和合因緣起作。實無有我。問曰。無常苦與無我為一為異。體若是一不應說三。體若是異佛不應說無常即苦苦即無我。論言。事一隨義分三。五義分之。一隨觀分三。為無常行。所觀察者說為無常。苦行觀者說之為苦。無我行觀名為無我。二所為分三。修無常想為不入三界。修習苦想為知三界過。修無我想為舍三界。三治見說三。修無常想對治常見。修習苦想對治樂見。修無我想對治我見。四除障說三。修無常想斷除愛心。修習苦想斷除慢高。修無我想斷除諸見。五本末分三。論說。五陰是其無常。無常是苦。苦是無我。
【現代漢語翻譯】 現代漢語譯本：爲了達到聖道。原因在於，道能夠破除苦，並且與空和無我的真實意義相符。因此，即使是無常，也不是苦。有人問：聖人的五陰（色、受、想、行、識，構成人的五種要素）是無常的，當五陰壞滅時，聖人會感到痛苦嗎？龍樹（Nagarjuna）解釋說：『有執著心的人，當法壞滅時就會感到痛苦。聖人沒有執著，所以即使是無常，也不會產生痛苦。』有人問：如果說聖人沒有痛苦，那麼為什麼經典中說舍利弗（Sariputra）患有風病而痛苦，畢陵伽婆蹉（Pilindavatsa）患有眼病而痛苦，羅婆那（Lohita）比丘患有痔瘡而痛苦呢？怎麼能說沒有痛苦呢？論中說：『聖人只是沒有心裡的痛苦，並非沒有身體的痛苦。』有人問：聖人如果沒有心裡的痛苦，為什麼還要滅盡智慧而進入涅槃（Nirvana，寂滅）呢？解釋說：『所說的沒有，只是沒有追悔、變異、敗壞的痛苦，並非沒有苦苦（duhkha-duhkha，痛苦的痛苦）和厭離世間的痛苦。』所謂無我（Anatman，沒有永恒不變的自我），是因為有為法（conditioned phenomena，由因緣和合而生的事物）是無常和痛苦的，所以不能自在，因此沒有我。而且一切法都沒有固定的自性，所以沒有我。無我分為兩種：一是眾生無我，二是法無我。這些意義如同前面無我章中詳細分別說明的那樣。有人問：現在明明看到有所作為和造作，怎麼能說無我呢？論中說：『這只是五陰和合，因緣生起的作用，實際上沒有我。』有人問：無常、苦和無我，是一還是異？如果本體是一，就不應該說三；如果本體是異，佛陀就不應該說無常即是苦，苦即是無我。論中說：『事情本身是一，但隨著意義而分為三。』從五個方面來區分：一是隨觀察的角度分為三。觀察無常之行，就說為無常；觀察苦之行，就說為苦；觀察無我之行，就稱為無我。二是隨所作為的目的分為三。修習無常想，是爲了不進入三界（欲界、色界、無色界）；修習苦想，是爲了瞭解三界的過患；修習無我想，是爲了捨棄三界。三是為對治錯誤的見解而說三。修習無常想，是爲了對治常見的錯誤見解；修習苦想，是爲了對治樂見的錯誤見解；修習無我想，是爲了對治我見的錯誤見解。四是為去除障礙而說三。修習無常想，是爲了斷除愛心；修習苦想，是爲了斷除傲慢；修習無我想，是爲了斷除各種見解。五是從本末關係上分為三。論中說：五陰是無常的根本，無常是苦的根本，苦是無我的根本。 現代漢語譯本： 現代漢語譯本：
【English Translation】 English version: For the sake of the Noble Path. The reason is that the Path can break through suffering and corresponds to the true meaning of emptiness and non-self (Anatman). Therefore, even impermanence (Anicca) is not suffering (Dukkha). Someone asks: The five aggregates (Skandhas - form, feeling, perception, mental formations, and consciousness) of a sage are impermanent. When the five aggregates are destroyed, does the sage suffer? Nagarjuna explains: 'Those with attachment suffer when the Dharma is destroyed. Sages have no attachment, so even impermanence does not produce suffering.' Someone asks: If you say that sages have no suffering, then why do the scriptures say that Sariputra suffers from wind disease, Pilindavatsa suffers from eye disease, and the monk Lohita suffers from hemorrhoids? How can you say there is no suffering? The treatise says: 'Sages only have no mental suffering, not no physical suffering.' Someone asks: If sages have no mental suffering, why do they extinguish wisdom and enter Nirvana (extinction)? The explanation is: 'What is meant by 'no' is only the suffering of regret, change, and decay, not the suffering of suffering (duhkha-duhkha) and the suffering of weariness with existence.' The so-called non-self (Anatman) is because conditioned phenomena are impermanent and suffering, so they cannot be independent, and therefore there is no self. Moreover, all dharmas have no fixed nature, so there is no self. There are two types of non-self: one is the non-self of beings, and the other is the non-self of dharmas. These meanings are explained in detail in the previous chapter on non-self. Someone asks: Now we clearly see actions and creations, how can you say there is no self? The treatise says: 'This is only the function of the five aggregates combined and arising from conditions; in reality, there is no self.' Someone asks: Are impermanence, suffering, and non-self one or different? If the essence is one, then it should not be said to be three; if the essence is different, the Buddha should not say that impermanence is suffering, and suffering is non-self. The treatise says: 'The matter itself is one, but it is divided into three according to meaning.' It is divided into five aspects: First, it is divided into three according to the perspective of observation. Observing the practice of impermanence is called impermanence; observing the practice of suffering is called suffering; observing the practice of non-self is called non-self. Second, it is divided into three according to the purpose of the action. Cultivating the thought of impermanence is to avoid entering the three realms (desire realm, form realm, formless realm); cultivating the thought of suffering is to understand the faults of the three realms; cultivating the thought of non-self is to abandon the three realms. Third, it is said to be three in order to counteract wrong views. Cultivating the thought of impermanence is to counteract the wrong view of permanence; cultivating the thought of suffering is to counteract the wrong view of pleasure; cultivating the thought of non-self is to counteract the wrong view of self. Fourth, it is said to be three in order to remove obstacles. Cultivating the thought of impermanence is to cut off attachment; cultivating the thought of suffering is to cut off pride; cultivating the thought of non-self is to cut off all views. Fifth, it is divided into three from the perspective of root and branch. The treatise says: The five aggregates are the root of impermanence, impermanence is the root of suffering, and suffering is the root of non-self. English version: English version:
以此諸義故分三種。厭食想者。觀所食物多從不凈因緣而生。如肉從於精血而生。乳酪之屬從於血生。餘食多為蟲鼠垢污。種種污穢至其口中。胸涎流下與唾和合。入腹成糞。無可貪樂。又觀所食多功力得。為求是食受種種苦。故應厭離。復應觀察食貪罪過。生地獄中吞鐵飲銅。生餓鬼中受飢渴苦。生畜生中食諸糞穢。如是一切無量諸苦多由食生。故應生厭。一切世間不可樂者。觀諸世間皆無常苦。無可貪樂。此世間中有其二種。一眾生世間。二器世間。眾生世間有五種事。不可貪樂。一具八苦故不可樂。二具無量煩惱結使故不可樂。三具諸惡業故不可樂。四難具好事故不可樂。或有行善而身苦惱。或身安樂而行不是。或好施而貧。或有富而慳。或柔濡而貪。或少欲而多瞋。如是一切難可具備。五難稱可故不可樂。或見卑下而謂諂曲。或見端直而謂慢高。或見親附而謂貪求。或見疏遠而謂憎嫌。如是一切眾生世間有是五事不可貪樂。器世間中亦有多種不可貪樂。或熱或寒或水或旱或厄或險或增不善或多恐怖。如是一切故不可樂。問曰。前說無常苦等即是叵樂。何須別說一切世間不可樂乎。論言。觀行有總有別。前無常苦是其總觀。此是別觀。又復前說無常苦等為呵法過。此不可樂觀眾生過。又前有漏此是無漏。又前見
【現代漢語翻譯】 現代漢語譯本 因此，基於這些意義，（厭離）分為三種。（一）厭食想（Asubha-sañña）：觀察所食之物，多從不凈的因緣而生。例如，肉是從精血而生，乳酪等物是從血而生，其餘食物多為蟲鼠所污，種種污穢之物進入口中，胸中的涎水流下與唾液混合，進入腹中變成糞便，實在沒有什麼可貪戀的。又觀察所食之物，多是花費大量功力才得到的。爲了尋求食物，承受種種苦難，所以應該厭離。還應觀察對食物貪婪的罪過，（貪婪會導致）生地獄中吞鐵飲銅，生餓鬼中遭受飢渴之苦，生畜生中食用各種糞穢。像這樣的一切無量諸苦，大多由對食物的貪婪而生，所以應該生起厭惡之心。（二）一切世間不可樂者：觀察諸世間皆是無常和痛苦的，沒有什麼可貪戀的。這個世間有兩種：一是眾生世間（Sattvaloka），二是器世間（Bhājanaloka）。眾生世間有五種事，不可貪戀：一、具足八苦（Aṭṭha dukkha）的緣故，不可貪戀；二、具足無量煩惱結使（Kilesa）的緣故，不可貪戀；三、具足諸惡業的緣故，不可貪戀；四、難以具足好事（Kusala）的緣故，不可貪戀。或者有人行善卻身受苦惱，或者有人身處安樂卻行為不正，或者有人樂於佈施卻很貧窮，或者有人富有卻很吝嗇，或者有人性情柔和卻很貪婪，或者有人少欲卻多嗔恨，像這樣一切難以具備。五、難以稱心如意的緣故，不可貪戀。或者看到卑微低下的人，就認為是諂媚逢迎；或者看到正直坦率的人，就認為是傲慢自大；或者看到親近依附的人，就認為是貪圖索取；或者看到疏遠冷淡的人，就認為是憎恨嫌棄。像這樣的一切眾生世間，有這五件事不可貪戀。器世間中也有多種不可貪戀之處，或者炎熱，或者寒冷，或者洪水，或者乾旱，或者災厄，或者險峻，或者增長不善，或者充滿恐怖。像這樣的一切，所以不可貪戀。問：前面所說的無常、苦等，就已經是不值得貪戀的了，為什麼還要另外說一切世間不可貪戀呢？答：觀行有總觀和別觀的區別。前面的無常、苦等是總觀，這裡是別觀。而且，前面所說的無常、苦等是爲了呵斥法的過失，這裡『不可樂』是觀察眾生的過失。另外，前面是有漏的（Sāsrava），這裡是無漏的（Anāsrava）。還有，前面是見（Ditthi）……
【English Translation】 English version Therefore, based on these meanings, (aversion) is divided into three types. (1) Perception of Disgust with Food (Asubha-sañña): Observe that the food consumed mostly arises from impure causes and conditions. For example, meat arises from semen and blood, dairy products arise from blood, and other foods are mostly contaminated by insects and rodents. Various impure substances enter the mouth, and the saliva from the chest flows down and mixes with the saliva, entering the abdomen and becoming feces. There is really nothing to crave. Also, observe that the food consumed is mostly obtained through great effort. To seek food, one endures various sufferings, so one should be averse to it. One should also observe the faults of greed for food, (which leads to) swallowing iron and drinking copper in hell, suffering from hunger and thirst in the realm of hungry ghosts, and eating various kinds of filth in the realm of animals. Like this, all immeasurable sufferings mostly arise from greed for food, so one should generate aversion. (2) Everything in the World is Undesirable: Observe that all worlds are impermanent and full of suffering, and there is nothing to crave. There are two kinds of worlds: one is the world of sentient beings (Sattvaloka), and the other is the world of containers (Bhājanaloka). There are five things in the world of sentient beings that are undesirable: First, it is undesirable because it is full of the eight sufferings (Aṭṭha dukkha); second, it is undesirable because it is full of immeasurable afflictions and fetters (Kilesa); third, it is undesirable because it is full of evil deeds; fourth, it is undesirable because it is difficult to have good things (Kusala). Some people do good deeds but suffer physically, or some people are comfortable but behave improperly, or some people are generous but poor, or some people are rich but stingy, or some people are gentle but greedy, or some people have few desires but are full of anger. Like this, it is difficult to have everything. Fifth, it is undesirable because it is difficult to be satisfactory. Some people see humble and lowly people and think they are flattering; or they see upright and honest people and think they are arrogant; or they see people who are close and attached and think they are greedy; or they see people who are distant and indifferent and think they are hateful. Like this, all sentient beings in the world have these five things that are undesirable. There are also many undesirable things in the world of containers, such as heat, cold, floods, droughts, disasters, dangers, increased unwholesomeness, or full of terror. Like this, everything is undesirable. Question: The impermanence, suffering, etc. mentioned earlier are already undesirable, so why is it necessary to say separately that everything in the world is undesirable? Answer: There is a difference between general and specific contemplation. The impermanence, suffering, etc. mentioned earlier are general contemplation, and this is specific contemplation. Moreover, the impermanence, suffering, etc. mentioned earlier are to rebuke the faults of the Dharma, and here 'undesirable' is to observe the faults of sentient beings. In addition, the former is with outflows (Sāsrava), and the latter is without outflows (Anāsrava). Also, the former is view (Ditthi)...
道。此是修道。故復說之。言死想者。觀察是身。不久摩滅。當爲無量狐狼野干之所食啖。不凈想者。觀察是身五種不凈。一種子不凈。是身過去業煩惱等以為種子。現以父母精血為種。二住處不凈。在母腹中生藏之下熟藏之上安置己身。三自體不凈。三十六物整合己體。四自相不凈。九孔常流。五終竟不凈。是身死已埋則成土。燒則為灰。蟲食成糞。竟無一凈。斷離滅想釋有通別。所言通者如成實說。斷一切行。名之為斷。離一切行。說之為離。滅一切行。目之為滅。此等同體隨義分三。龍樹亦言。緣涅槃法斷諸結使。名之為斷。離諸結使。說之為離。滅諸結使。名之為滅。同體義分如苦無常無我法等同體義分。所言別者如成實中。五義辨之。一勤斷已生未生之惡。名之為斷。斷惡業也。令其欲盡更不重生說之為離。離煩惱也。以斷因故五陰不生。名之為滅。二斷無明漏。名之為斷。離欲漏有漏。說之為離。滅此二果。稱之為滅。三斷無明得慧解脫。名之為斷。除離貪愛得心解脫。名之為離。斷除離貪愛得心解脫。名之為離。得俱解脫滅盡癡愛。說以為滅。四以聖道斷諸煩惱。名之為斷。得有餘涅槃。說以為離。得無餘涅槃。稱之為滅。五得盡智。名之為斷。得無生智。說以為離。身智俱亡。說以為滅。依大智論三
義辨異。一斷三毒。名之為斷。斷三塗因。離愛名離。離人天因。苦盡名滅。滅五趣果。二修四現忍遠離煩惱。名之為離。修無漏道斷諸煩惱。說之為斷。入涅槃時滅盡諸苦。說名為滅。三得有餘涅槃斷諸煩惱。名之為斷。得無餘涅槃滅盡諸苦。說之為滅。此二方便說名為離(此一門竟)。
次辨體性。于中有二。一就心法分別。如論中說。此十是其智慧自性。問曰。若此是智慧性何故名想。釋有三義。一心心法更相受名。如四念處。體實是慧而名爲念。此亦如是。體實是慧而名為想。二從伴為名。慧與想俱故名為想。故論釋言。與觀無常慧相應之想名無常想。余亦如是。第三義者隨時受名。行有三時。初習善法受法不失。名之爲念。修行之次轉相轉心。說之為想。言轉相者轉昔凡時所取定相。言轉心者轉先凡時定計之心。行修終成。于諸法中決定無疑。名為智慧。二就有漏無漏分別。論自釋言。初三后三通漏無漏。初學有漏終成無漏。中間四種一向有漏(此二門竟)。
次就處論。處別有二。一禪地處。初三后三。若有漏者在十一地。謂欲界地八禪未來中間。若無漏者諸宗不同。毗曇法中唯在九地。根本四禪未來中間及三無色。成實法中在七依處及欲界電光。大乘法中在十一地。與有漏同。大乘欲界及
【現代漢語翻譯】 現代漢語譯本：辨析『斷』、『離』、『滅』的差異。一、斷除三毒（貪嗔癡），稱之為『斷』，斷除三惡道（地獄、餓鬼、畜生）之因。遠離愛慾，稱之為『離』，遠離人天善道之因。苦徹底止息，稱之為『滅』，滅除五趣（地獄、餓鬼、畜生、人、天）之果報。二、修習四現忍（生忍、法忍、無生忍、寂滅忍），遠離煩惱，稱之為『離』。修習無漏道，斷除各種煩惱，稱之為『斷』。進入涅槃之時，滅盡一切痛苦，稱之為『滅』。三、證得有餘涅槃，斷除各種煩惱，稱之為『斷』。證得無餘涅槃，滅盡一切痛苦，稱之為『滅』。這兩種方便之說，稱之為『離』。（此一門完畢）
其次辨析體性。其中分為兩點。一、就心法（心的作用和現象）分別。如《論》中所說：『這十種是智慧的自性。』問：如果這些是智慧的自性，為什麼稱為『想』？解釋有三種含義。一、心和心法互相接受名稱。例如四念處（身念處、受念處、心念處、法念處），其體性實際上是智慧，卻稱為『念』。這裡也是如此，體性實際上是智慧，卻稱為『想』。二、從伴隨者來命名。智慧與想同時存在，所以稱為『想』。所以《論》中解釋說：『與觀察無常的智慧相應的想，稱為無常想。』其餘的也是這樣。第三種含義是隨時接受名稱。修行有三個階段。最初學習善法，接受佛法而不遺失，稱之為『念』。修行過程之中，轉變相狀，轉變心念，稱之為『想』。所說的轉變相狀，是轉變過去凡夫時所執取的固定相狀。所說的轉變心念，是轉變先前凡夫時所固定的計度之心。修行最終完成，對於諸法之中，決定無疑，稱為智慧。二、就有漏（有煩惱）和無漏（無煩惱）分別。《論》中自己解釋說：『最初的三種和最後的三種，通於有漏和無漏。』最初學習時是有漏，最終成就時是無漏。中間的四種，一向是有漏的。（此二門完畢）
其次就處所進行討論。處所的差別有二。一、禪定之地。最初的三種和最後的三種，如果有漏，就在十一地，即欲界地、八禪（四禪、四空定）地、未來中間地。如果無漏，各宗派的說法不同。毗曇宗的說法中，只在九地，即根本四禪、未來中間，以及三無色（空無邊處定、識無邊處定、無所有處定）。成實宗的說法中，在七依處（七種禪定境界）以及欲界電光定。大乘宗的說法中，在十一地，與有漏相同。大乘的欲界及
【English Translation】 English version: Differentiating 『severance』 (斷 duàn), 『separation』 (離 lí), and 『extinction』 (滅 miè). 1. Severing the three poisons (貪嗔癡 tān chēn chī - greed, hatred, and delusion) is called 『severance,』 severing the causes of the three evil realms (地獄餓鬼畜生 dìyù èguǐ chùshēng - hell, hungry ghosts, and animals). Separating from craving is called 『separation,』 separating from the causes of good realms of humans and gods. The complete cessation of suffering is called 『extinction,』 extinguishing the results of the five realms (地獄餓鬼畜生人天 dìyù èguǐ chùshēng rén tiān - hell, hungry ghosts, animals, humans, and gods). 2. Cultivating the four acceptances of reality (生忍法忍無生忍寂滅忍 shēng rěn, fǎ rěn, wúshēng rěn, jímì rěn - acceptance of birth, acceptance of dharma, acceptance of non-birth, acceptance of quiescence), separating from afflictions is called 『separation.』 Cultivating the path of non-outflow, severing all afflictions, is called 『severance.』 When entering Nirvana, extinguishing all suffering is called 『extinction.』 3. Attaining Nirvana with remainder, severing all afflictions, is called 『severance.』 Attaining Nirvana without remainder, extinguishing all suffering, is called 『extinction.』 These two expedient teachings are called 『separation.』 (End of this section)
Next, differentiating the essence. There are two aspects to this. 1. Differentiating based on mental phenomena (心法 xīnfǎ - mental functions and phenomena). As stated in the Treatise: 『These ten are the nature of wisdom.』 Question: If these are the nature of wisdom, why are they called 『thought』 (想 xiǎng)? There are three explanations. 1. Mind and mental phenomena mutually accept names. For example, the Four Foundations of Mindfulness (四念處 sì niànchù - mindfulness of body, feelings, mind, and dharmas), its essence is actually wisdom, but it is called 『mindfulness』 (念 niàn). It is the same here; its essence is actually wisdom, but it is called 『thought.』 2. Naming based on what accompanies it. Wisdom and thought exist simultaneously, so it is called 『thought.』 Therefore, the Treatise explains: 『The thought that corresponds to the wisdom of observing impermanence is called the thought of impermanence.』 The rest are the same. 3. The third meaning is accepting names according to the time. Cultivation has three stages. Initially learning the good Dharma, accepting the Dharma without losing it, is called 『mindfulness.』 In the process of cultivation, transforming appearances and transforming the mind, is called 『thought.』 The so-called transforming appearances is transforming the fixed appearances grasped in the past as an ordinary person. The so-called transforming the mind is transforming the fixed and calculated mind of the past as an ordinary person. Cultivation is finally completed, and there is no doubt about the dharmas, which is called wisdom. 2. Differentiating based on outflow (有漏 yǒulòu - with afflictions) and non-outflow (無漏 wúlòu - without afflictions). The Treatise itself explains: 『The first three and the last three are common to outflow and non-outflow.』 Initially learning is with outflow, and finally achieving is without outflow. The middle four are always with outflow. (End of these two sections)
Next, discussing the location. There are two differences in location. 1. The location of meditative states. The first three and the last three, if with outflow, are in the eleven realms, namely the Desire Realm (欲界地 yùjiè dì), the Eight Dhyanas (八禪 bā chán - four dhyanas and four formless attainments), and the Intermediate State of the Future. If without outflow, the doctrines of each school are different. In the Sarvastivada school, it is only in the nine realms, namely the Four Fundamental Dhyanas, the Intermediate State of the Future, and the Three Formless Realms (三無色 sān wúsè - the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness). In the Satyasiddhi school, it is in the Seven Bases (七依處 qī yīchù - seven states of meditative absorption) and the Lightning Samadhi of the Desire Realm. In the Mahayana school, it is in the eleven realms, the same as with outflow. The Mahayana Desire Realm and
非想地有無漏故。中間四種是有漏故。在十一地。二境界處。厭食不凈唯緣欲界。余通三界。三道位處。如龍樹說。初三見道。次四修道。后三無學。處別如是(此三門竟)。
次就人論。如龍樹說。凡聖通起(此四門竟)。
次約五受分別十想。如龍樹說。初三后三若無漏者喜樂及舍三根相應。在初二禪喜根相應。在第三禪樂根相應。在余禪中舍根相應。自餘一切四根相應。除一切苦根。十想如是。
十一切入義四門分別(一釋名辨相 二體性 三就處分別 四約對余門辨定優劣)
初釋名辨相。一切入者。經中亦名一切處也。入者猶是處之別稱。定心自在。能令所緣相無不在。名一切處。處別不同一門說十。十名是何。一青二黃三赤四白五地六水七火八風九空十識。若依涅槃去火一切。加無所有令以為十。行者初先系意。安靜於己身份取少青相。極令明瞭如明鏡中見諸色像。以漸廣之。周滿世界。同爲一青。名青一切處。黃赤白等類亦同然。此青黃等。由四大造故次觀之。始於自身觀少地相。極令明瞭。以漸廣之。周滿世界。悉為一地。名一切處。水火風等類亦同然。患色多過。次舍色相緣無邊虛空。先緣咽喉鼻口等空。極令明瞭。以漸廣之。見一切界。同爲一空。名空一切處。患彼空
【現代漢語翻譯】 現代漢語譯本： 『非想地』（既非有想也非無想的禪定境界）因為沒有煩惱的污染，所以是無漏的。中間的四種禪定境界因為還有煩惱的污染，所以是有漏的。這十想存在於十一地（三界中的十一處，即欲界、色界和無色界）。 在二境界處（指欲界和色界），厭惡食物和不凈之物的觀想只緣于欲界。其餘的觀想則通於三界。 在三道位處（指見道、修道和無學道），正如龍樹菩薩所說，最初的三種想屬於見道位，接下來的四種想屬於修道位，最後的三種想屬於無學道位。它們所處的階段是不同的（以上是關於想的三個方面的討論）。
接下來從人的角度來討論。正如龍樹菩薩所說，凡夫和聖人都可以生起這些想（以上是關於想的第四個方面的討論）。
接下來根據五種感受來區分十種想。正如龍樹菩薩所說，最初的三種想和最後的三種想，如果是無漏的，就與喜根、樂根和舍根這三種根相應。在初禪和二禪中，與喜根相應；在三禪中，與樂根相應；在其餘的禪定境界中，與舍根相應。其餘的一切想都與四種根相應，除了苦根。以上就是關於十種想的討論。
接下來從四個方面來解釋十一切入的含義：（一、解釋名稱和辨別相狀；二、體性；三、就所處的境界來區分；四、通過與其他法門的對比來確定優劣）。
首先解釋名稱和辨別相狀。『一切入』，在經典中也稱為『一切處』。『入』是『處』的另一種說法。當禪定之心自在時，能夠使所緣的境界無所不在，這被稱為『一切處』。處所的不同，一共有十種。這十種名稱是什麼呢？一是青一切入，二是黃一切入，三是赤一切入，四是白一切入，五是地一切入，六是水一切入，七是火一切入，八是風一切入，九是空一切入，十是識一切入。如果按照《涅槃經》的說法，去掉火一切入，加上無所有一切入，就成為十種。修行者最初應該專注于自己的身體，選取少許青色的相狀，使其非常清晰，就像在明鏡中看到各種顏色一樣。然後逐漸擴大，使其充滿整個世界，都變成青色，這被稱為青一切處。黃色、紅色、白色等也是同樣的道理。這些青色、黃色等是由四大（地、水、火、風）組成的，所以接下來要觀想地大。首先從自身開始，觀想少許地大的相狀，使其非常清晰，然後逐漸擴大，使其充滿整個世界，都變成地大，這被稱為地一切處。水、火、風等也是同樣的道理。如果厭患色相的過患，接下來就捨棄色相，緣于無邊的虛空。首先緣于咽喉、鼻子、嘴巴等處的虛空，使其非常清晰，然後逐漸擴大，看到一切世界都變成虛空，這被稱為空一切處。如果厭患虛空
【English Translation】 English version: 『The Realm of Neither Perception Nor Non-Perception』 (a state of meditation that is neither with perception nor without perception) is unconditioned because it is free from the defilements of afflictions. The four intermediate states of meditation are conditioned because they still have the defilements of afflictions. These ten thoughts exist in the Eleven Grounds (eleven locations in the Three Realms, namely the Desire Realm, the Form Realm, and the Formless Realm). In the two realms (referring to the Desire Realm and the Form Realm), the contemplation of loathsomeness of food and impurity is only related to the Desire Realm. The remaining contemplations are common to the Three Realms. In the three stages of the path (referring to the Path of Seeing, the Path of Cultivation, and the Path of No More Learning), as Nāgārjuna (a famous Buddhist philosopher) said, the first three thoughts belong to the Path of Seeing, the next four thoughts belong to the Path of Cultivation, and the last three thoughts belong to the Path of No More Learning. The stages where they are located are different (the above is the discussion of the three aspects of thoughts).
Next, let』s discuss from the perspective of people. As Nāgārjuna said, both ordinary people and sages can generate these thoughts (the above is the discussion of the fourth aspect of thoughts).
Next, according to the five feelings, distinguish the ten thoughts. As Nāgārjuna said, the first three thoughts and the last three thoughts, if they are unconditioned, are associated with the roots of joy, pleasure, and equanimity. In the first and second dhyānas (meditative states), they are associated with the root of joy; in the third dhyāna, they are associated with the root of pleasure; in the remaining dhyānas, they are associated with the root of equanimity. All the remaining thoughts are associated with the four roots, except for the root of suffering. The above is the discussion of the ten thoughts.
Next, explain the meaning of the Ten All-Accomplishing Concentrations from four aspects: (1. Explain the names and distinguish the characteristics; 2. The essence; 3. Distinguish according to the realms where they are located; 4. Determine the advantages and disadvantages by comparing with other Dharma gates).
First, explain the names and distinguish the characteristics. 『All-Accomplishing Concentration』, in the scriptures, is also called 『All-Encompassing Sphere』. 『Entering』 is another way of saying 『Sphere』. When the mind in meditation is at ease, it can make the object of focus omnipresent, which is called 『All-Encompassing Sphere』. The locations are different, there are ten in total. What are these ten names? One is the Blue All-Accomplishing Concentration, two is the Yellow All-Accomplishing Concentration, three is the Red All-Accomplishing Concentration, four is the White All-Accomplishing Concentration, five is the Earth All-Accomplishing Concentration, six is the Water All-Accomplishing Concentration, seven is the Fire All-Accomplishing Concentration, eight is the Wind All-Accomplishing Concentration, nine is the Space All-Accomplishing Concentration, and ten is the Consciousness All-Accomplishing Concentration. If according to the Nirvana Sutra, removing the Fire All-Accomplishing Concentration and adding the Nothingness All-Accomplishing Concentration, there would be ten. The practitioner should first focus on their own body, select a small amount of blue appearance, make it very clear, just like seeing various colors in a clear mirror. Then gradually expand it, making it fill the entire world, all turning blue, which is called the Blue All-Accomplishing Concentration. Yellow, red, white, etc. are the same principle. These blue, yellow, etc. are composed of the Four Great Elements (earth, water, fire, wind), so next, contemplate the earth element. First start from oneself, contemplate a small amount of earth element appearance, make it very clear, then gradually expand it, making it fill the entire world, all turning into earth, which is called the Earth All-Accomplishing Concentration. Water, fire, wind, etc. are the same principle. If one is tired of the faults of form, then abandon form and focus on the boundless void. First focus on the void in the throat, nose, mouth, etc., make it very clear, then gradually expand it, seeing all the worlds turning into void, which is called the Space All-Accomplishing Concentration. If one is tired of the void
觀外緣之惱。次舍空相緣無邊識。始觀一識。極令明瞭。所謂觀于緣一空識。以漸廣之。緣無邊識。皆令明瞭。名識一切處。問曰。心識云何無邊。論言。以其空無邊故。緣空之識亦復無邊。問曰。何故不觀受等。成實釋言。取于地等其唯心識。故偏觀識。又識是主。故偏觀識。問曰。何故偏說空識。為一切處。不說非想及無所有。為一切處。雜心釋言。行者先入前三解脫。不能勝進。次入八勝。雖入勝處不能無邊。故入青等四一切處。此青黃等何所依止。依四大造。故觀地等四一切處。云何於此而得勝進。所謂覺知知無邊空。此知依何。謂。依心識。識復何依。便無所依。故上不立。龍樹釋言。虛空廣多。佛說虛空無量無邊。故說虛空。為一切處。向前九種一切觀中。皆有心識。心識能緣一切諸法。一切法中皆見有識。故說心識。為一切處。無所有中。略去多識。唯緣一識。一識不廣。是故不說為一切處。非想地中。心志微細。而復精純。難得取相。難可令廣。故亦不說為一切處。又復空處方便道中。能緣下地無邊之色。就之觀空。識處方便能緣下地無邊色空。就之觀識。故此二地名一切處。上不如是。為是不立。涅槃何故除火一切。立無所有。為一切處。如增集論釋。彼為事火婆羅門。故作如是說。若當宣說火一
【現代漢語翻譯】 現代漢語譯本 觀察外在因緣所帶來的煩惱。然後捨棄色相，緣于無邊之識。開始觀察單一的識，使其達到極其明瞭的程度。這就是所謂的觀察緣於一空之識，並逐漸擴充套件它，緣于無邊之識，都使其明瞭，這稱為識一切處（識處定）。 問：心識如何能達到無邊？ 答：因為空是無邊的，所以緣于空的識也是無邊的。 問：為什麼不觀察受等（受、想、行、識中的受等）？ 《成實論》解釋說：因為所取的地等（地、水、火、風）僅僅是心識的顯現，所以偏重觀察識。而且識是主要的，所以偏重觀察識。 問：為什麼偏偏說空識（空無邊處和識無邊處）為一切處，而不說非想（非想非非想處）及無所有（無所有處）為一切處？ 《雜心論》解釋說：修行者先進入前三種解脫（空無邊處、識無邊處、無所有處），不能夠進一步提升，然後進入八勝處（色界四禪和無色界四空定）。雖然進入了勝處，但不能達到無邊。所以進入青等四一切處（青、黃、赤、白四種顏色）。這青黃等依止於什麼呢？依止於四大所造（地、水、火、風）。所以觀察地等四一切處。如何才能在此基礎上得到提升呢？就是覺知到無邊之空。這個覺知依止於什麼呢？依止於心識。識又依止於什麼呢？便無所依止。所以更高的境界不建立為一切處。 龍樹（Nagarjuna）解釋說：虛空廣大眾多，佛說虛空無量無邊，所以說虛空為一切處。向前面的九種一切觀中，都有心識。心識能夠緣於一切諸法，一切法中都可見到有識，所以說心識為一切處。無所有處中，略去了眾多的識，只緣於一個識，一個識不廣大，因此不說為一切處。非想地中，心志微細，而且精純，難以取得相狀，難以使其廣大，所以也不說為一切處。 而且，空處（空無邊處）的方便道中，能夠緣于下地無邊的色，就此觀察空。識處（識無邊處）的方便道中，能夠緣于下地無邊的色空，就此觀察識。所以這兩個地方稱為一切處。上面的境界不是這樣，因此不建立為一切處。 《涅槃經》為什麼除去火一切處，而建立無所有處為一切處？ 如《增集論》解釋：那是爲了事火的婆羅門（Brahman）而這樣說的。如果宣說火一（火一切處）
【English Translation】 English version Observe the afflictions arising from external conditions. Then abandon the aspect of form and focus on boundless consciousness. Begin by observing a single consciousness, making it extremely clear. This is what is meant by observing consciousness that is conditioned by a single emptiness, and gradually expanding it to encompass boundless consciousness, making it all clear. This is called the 'all-encompassing sphere of consciousness' (Vijnananantyayatana). Question: How can consciousness be boundless? Answer: Because emptiness is boundless, the consciousness that is conditioned by emptiness is also boundless. Question: Why not observe feeling, etc. (feeling, perception, volition, and consciousness)? The Tattvasiddhi Shastra explains: Because what is taken, such as earth, etc. (earth, water, fire, wind), is merely a manifestation of consciousness, therefore, there is a focus on observing consciousness. Moreover, consciousness is primary, therefore, there is a focus on observing consciousness. Question: Why is it specifically said that the sphere of emptiness and the sphere of consciousness (the sphere of boundless emptiness and the sphere of boundless consciousness) are 'all-encompassing spheres', and not the sphere of neither perception nor non-perception (the sphere of neither perception nor non-perception) and the sphere of nothingness (the sphere of nothingness)? The Samayuktabhidharmahrdaya Shastra explains: The practitioner first enters the first three liberations (the sphere of boundless emptiness, the sphere of boundless consciousness, and the sphere of nothingness), but cannot advance further, and then enters the eight victories (the four dhyanas of the form realm and the four formless attainments of the formless realm). Although entering the victorious spheres, one cannot attain boundlessness. Therefore, one enters the four all-encompassing spheres of blue, etc. (blue, yellow, red, and white colors). What do these blue, yellow, etc., rely on? They rely on the four great elements (earth, water, fire, wind). Therefore, one observes the four all-encompassing spheres of earth, etc. How can one advance further on this basis? It is by realizing the boundless emptiness. What does this realization rely on? It relies on consciousness. What does consciousness rely on? It relies on nothing. Therefore, the higher realms are not established as 'all-encompassing spheres'. Nagarjuna explains: Space is vast and numerous, and the Buddha said that space is immeasurable and boundless, therefore, space is said to be the 'all-encompassing sphere'. In the preceding nine types of all-encompassing contemplation, there is always consciousness. Consciousness is able to be conditioned by all dharmas, and in all dharmas, one can see that there is consciousness, therefore, consciousness is said to be the 'all-encompassing sphere'. In the sphere of nothingness, many consciousnesses are omitted, and only one consciousness is conditioned by. One consciousness is not vast, therefore, it is not said to be the 'all-encompassing sphere'. In the sphere of neither perception nor non-perception, the mind is subtle and refined, difficult to grasp an appearance, and difficult to make it vast, therefore, it is also not said to be the 'all-encompassing sphere'. Moreover, in the expedient path of the sphere of emptiness (the sphere of boundless emptiness), one is able to be conditioned by the boundless form of the lower realm, and on this basis, one observes emptiness. In the expedient path of the sphere of consciousness (the sphere of boundless consciousness), one is able to be conditioned by the boundless form and emptiness of the lower realm, and on this basis, one observes consciousness. Therefore, these two places are called 'all-encompassing spheres'. The realms above are not like this, therefore, they are not established as 'all-encompassing spheres'. Why does the Nirvana Sutra remove the all-encompassing sphere of fire and establish the sphere of nothingness as the 'all-encompassing sphere'? As the Aggañña Sutta explains: That was said for the fire-worshipping Brahmins. If one were to proclaim the all-encompassing sphere of fire
切處。增彼耶見。是以去之。無所有處。雖無多識非無少識。為成十數。故通說之。為一切處(此一門竟)。
次辨體性。于中有二。一心法分別。隨相別分。前之八種是無貪性。貪慾治故。后二想性。通則十種皆想自性。假想觀故。成實亦云。十皆慧性。以觀法故。二就有漏無漏分別。此十有漏。意解觀故(此二門竟)。
次就處論。處中有三。一禪地處。十中前八依第四禪。空處識處皆當地說。彼前八種依第四禪解脫道起。為防過故。后二是其空處識處方便道攝。方便道中能廣緣故。二境界處。依阿毗曇及大智論。前八欲界凈色為境。為防欲界貪慾過故。成實前八欲色界中色法為境。故彼成實一切入品云。若緣欲界色界之色復有何咎。后二皆緣當地之法。問曰。所緣為虛為實。論言。初實后則虛假。意解見故。問曰。所見與彼神通所作何別。釋言。神通所作色像能令他見。此但自見。又通所作得實受用。此但意解不得實用。有斯異耳。三人位處。凡夫聖人皆得修起(此二門竟)。
次對余門辨定優劣。于中以初八一切處對八勝處及八解中初三解脫辨定優劣。依如成實一切處下。一向有漏。起在外凡。八勝為中。初學有漏。終成無漏。起在內凡。解脫最上。一向無漏。起在修道。若依毗曇前三解
【現代漢語翻譯】 切處（一切處觀的各個方面）。增長那些耶見（錯誤的見解）。因此要去除它們。無所有處（非想非非想處天的第三個境界），雖然沒有很多見識，但並非沒有少量見識。爲了湊成十種，所以總括地說明它們。為一切處（以上是關於一切處觀的第一個方面）。 接下來辨別它們的體性。其中有兩點：一是心法分別，隨其相狀分別。前面的八種是無貪的性質，因為它們能對治貪慾。後面的兩種是想的性質。總的來說，這十種都以想為自性，因為它們是假想的觀法。成實論也說，這十種都是慧的性質，因為它們能觀察諸法。二是就它們是有漏還是無漏來分別。這十種都是有漏的，因為它們是用意念去理解和觀察的（以上是關於體性的兩個方面）。 接下來就它們所處的境界進行討論。境界有三個方面：一是禪定所處的地。十種一切處觀中，前八種依第四禪。空無邊處和識無邊處都在它們各自的境界中修習。前面的八種依第四禪的解脫道而生起，爲了防止過失。後面的兩種是空無邊處和識無邊處的方便道所攝，因為在方便道中能夠廣泛地緣取境界。二是境界所處的處所。根據阿毗曇和大智論，前八種以欲界的清凈色法為境界，爲了防止欲界的貪慾過失。成實論認為，前八種以欲界和色界中的色法為境界。所以成實論的一切入品中說，如果緣取欲界和色界的色法，又有什麼過失呢？后兩種都緣取它們各自境界中的法。問：所緣取的境界是真實的還是虛假的？論中說：最初的境界是真實的，後面的境界則是虛假的，因為它們是用意念去理解和觀察的。問：所見的境界與神通所變現的境界有什麼區別？解釋說：神通所變現的色像能夠讓其他人看到，而一切處觀所見的境界只是自己看到。而且，通過神通所變現的境界可以得到實際的受用，而通過一切處觀所見的境界只是意念上的理解，不能得到實際的受用。它們之間有這樣的區別。三是人位所處的處所。凡夫和聖人都可以修習這些觀法（以上是關於境界的兩個方面）。 接下來與其他法門進行比較，以確定它們的優劣。其中，用最初的八種一切處觀與八勝處以及八解脫中最初的三種解脫進行比較，以確定它們的優劣。根據成實論，一切處觀始終是有漏的，在外凡位上修習。八勝處居中，最初修習時是有漏的，最終可以成就無漏，在內凡位上修習。解脫最為殊勝，始終是無漏的，在修道位上修習。如果根據毗曇，前三種解脫
【English Translation】 Aspects. Increase those false views (wrong views). Therefore, remove them. The realm of nothingness (the third realm of the Formless Realm), although it does not have much knowledge, it is not without little knowledge. To make up ten, so they are generally explained. For all-encompassing places (this is the end of this one aspect). Next, distinguish their nature. There are two points in it: one is the distinction of mental dharmas, distinguished according to their characteristics. The first eight are of a non-greedy nature, because they can cure greed. The latter two are of the nature of thought. In general, these ten are all of the nature of thought, because they are imagined contemplations. The Satyasiddhi Shastra also says that all ten are of the nature of wisdom, because they can observe the dharmas. The second is to distinguish whether they are defiled or undefiled. These ten are all defiled, because they are understood and observed with intention (this is the end of these two aspects). Next, discuss the realm in which they are located. There are three aspects to the realm: one is the place where the meditation is located. Among the ten all-encompassing places, the first eight rely on the fourth dhyana. The realm of infinite space and the realm of infinite consciousness are practiced in their respective realms. The first eight arise from the path of liberation of the fourth dhyana, in order to prevent faults. The latter two are included in the expedient path of the realm of infinite space and the realm of infinite consciousness, because they can widely grasp the realm in the expedient path. The second is the place where the realm is located. According to the Abhidharma and the Mahaprajnaparamita Shastra, the first eight take the pure form of the desire realm as their realm, in order to prevent the faults of greed in the desire realm. The Satyasiddhi Shastra believes that the first eight take the form of the desire realm and the form realm as their realm. Therefore, the All-Entering Chapter of the Satyasiddhi Shastra says, 'If one grasps the form of the desire realm and the form realm, what fault is there?' The latter two both grasp the dharmas in their respective realms. Question: Is the realm grasped real or false? The treatise says: The initial realm is real, while the latter realm is false, because they are understood and observed with intention. Question: What is the difference between the realm seen and the realm transformed by supernatural powers? The explanation says: The form transformed by supernatural powers can be seen by others, while the realm seen by all-encompassing contemplation is only seen by oneself. Moreover, the realm transformed by supernatural powers can be actually enjoyed, while the realm seen by all-encompassing contemplation is only understood in the mind and cannot be actually enjoyed. There is such a difference between them. The third is the place where the person is located. Ordinary people and sages can all practice these contemplations (this is the end of these two aspects). Next, compare with other Dharma gates to determine their merits and demerits. Among them, the initial eight all-encompassing contemplations are compared with the eight victories and the initial three liberations of the eight liberations to determine their merits and demerits. According to the Satyasiddhi Shastra, all-encompassing contemplation is always defiled and practiced in the outer ordinary position. The eight victories are in the middle, initially defiled when practiced, and can eventually achieve undefiled, practiced in the inner ordinary position. Liberation is the most supreme, always undefiled, and practiced in the path of cultivation. According to the Abhidharma, the first three liberations
脫總相觀。故說為最下。八勝次廣。說以為中。一切八入者最為廣觀。說為上。大智論中亦同此說。故彼文言。下品之行名為背舍。中品行名為勝處。上品之行名一切處。是義云何。始修背舍。五欲事中不須喜樂。未盡漏故。中間生結。愛著凈色。復勤精進斷此著心。知此凈色從心想生。譬如幻師見於幻事不生著心。是時背舍轉名勝處。然此雖勝未能寬廣。是時行者。還取凈相。以漸廣之。周遍虛空。悉見青黃赤白等相。及見地水火風等相。是時勝處。轉名一切處。十一切處。辨之略爾。
十聖處義
十聖處義如成實說。生聖之處名為聖處。又聖依處亦名聖處。聖處不同一門說十。十名是何。一斷五法。二成六法。三守一法。四依四法。五舍偽諦。六舍諸求。七不濁思惟。八離身行。九善得心解脫。十善得慧解脫。斷五法者。斷五上分結。得阿羅漢。五上結義如前廣釋。成六法者。成六妙行。廣如前解。守一法者。繫念觀身無常苦等。依四法者。依四聖種。盡形乞食。乃至有病服陳棄藥。舍偽諦者。能達實相。斷一切見。證得初果。舍諸求者。如彼論說。求有三種。一者欲求。求欲界法。二者有求。求上二界。三梵行求。求于學道。舍此三求。得無學果。名舍諸求。不濁思惟者。滅欲界中修道煩惱。得前
【現代漢語翻譯】 現代漢語譯本：
脫離總相的觀想，所以說是最下等的。八勝處稍微寬廣一些，所以說是中等的。一切八入是最為廣闊的觀想，所以說是上等的。《大智度論》中也同樣這樣說。所以那裡的文字說，下品的行為叫做背舍（Vairagya，離欲），中品的行為叫做勝處（Abhibhayatana，勝伏處），上品的行為叫做一切處（Kasinayatana，一切入處）。這其中的含義是什麼呢？開始修習背舍時，對於五欲的事情不需要喜樂，因為還沒有完全斷盡煩惱。中間產生執著，喜愛清凈的色相，又勤奮精進地斷除這種執著心，知道這清凈的色相是從心念想像產生的，譬如幻術師看見幻化的事物不會產生執著心。這時背舍就轉名為勝處。然而這雖然殊勝，卻不能算是寬廣。這時修行者，又取清凈的相，逐漸地擴大它，周遍虛空，全部看見青黃赤白等相，以及看見地水火風等相。這時勝處就轉名為一切處。十一切處的辨析，大概就是這樣。
十聖處義
十聖處的意義，如《成實論》所說。產生聖人的地方叫做聖處，又聖人所依靠的地方也叫做聖處。聖處不同，用一個門徑說了十種。這十種名稱是什麼呢？一是斷五法，二是成六法，三是守一法，四是依四法，五是舍偽諦，六是舍諸求，七是不濁思惟，八是離身行，九是善得心解脫，十是善得慧解脫。斷五法，就是斷除五上分結，證得阿羅漢果。五上分結的意義如前面詳細解釋的。成六法，就是成就六妙行，詳細的解釋如前面所說。守一法，就是繫念觀察身體的無常、苦等。依四法，就是依止四聖種，終身乞食，乃至有病服用陳舊的棄藥。舍偽諦，就是能夠通達實相，斷除一切見解，證得初果。舍諸求，如那部論所說，求有三種，一是欲求，求欲界法，二是有求，求上二界法，三是梵行求，求于學道。捨棄這三種求，證得無學果，名叫舍諸求。不濁思惟，就是滅除欲界中修道時的煩惱，得到前面的...
【English Translation】 English version:
The contemplation that detaches from the general characteristics is said to be the lowest. The eight victories are slightly broader, so they are said to be intermediate. The all-encompassing eight entrances are the broadest contemplation, so they are said to be the highest. The Mahaprajnaparamita-sastra (大智度論) also says the same. Therefore, the text there says that the practice of the lower grade is called Vairagya (背舍, detachment), the practice of the middle grade is called Abhibhayatana (勝處, overcoming places), and the practice of the upper grade is called Kasinayatana (一切處, all-encompassing places). What is the meaning of this? When one begins to practice Vairagya, one does not need joy and pleasure in the matters of the five desires, because one has not completely exhausted the outflows. In the middle, attachment arises, and one loves pure forms. One diligently strives to cut off this attachment, knowing that these pure forms arise from mental thoughts, just as a magician sees illusory things and does not become attached to them. At this time, Vairagya is transformed into Abhibhayatana. However, although this is superior, it cannot be considered broad. At this time, the practitioner takes the pure form again and gradually expands it, pervading the entire space, seeing all the forms of blue, yellow, red, and white, as well as seeing the forms of earth, water, fire, and wind. At this time, Abhibhayatana is transformed into Kasinayatana. The analysis of the ten Kasinayatanas is roughly like this.
The Meaning of the Ten Holy Places
The meaning of the ten holy places, as explained in the Tattvasiddhi-sastra (成實論), is that the place where saints are born is called a holy place, and the place where saints rely is also called a holy place. The holy places are different, and ten are described using one approach. What are these ten names? First, cutting off the five dharmas; second, accomplishing the six dharmas; third, guarding one dharma; fourth, relying on four dharmas; fifth, abandoning false truths; sixth, abandoning all seeking; seventh, not turbid thinking; eighth, abandoning bodily conduct; ninth, well attaining liberation of the mind; and tenth, well attaining liberation of wisdom. Cutting off the five dharmas means cutting off the five higher fetters and attaining the state of Arhat (阿羅漢). The meaning of the five higher fetters is explained in detail earlier. Accomplishing the six dharmas means accomplishing the six wonderful practices, as explained in detail earlier. Guarding one dharma means focusing on observing the impermanence, suffering, etc., of the body. Relying on four dharmas means relying on the four noble lineages, begging for food for life, and even taking discarded medicine when sick. Abandoning false truths means being able to understand the true nature, cutting off all views, and attaining the first fruit. Abandoning all seeking, as that treatise says, there are three kinds of seeking: first, desire seeking, seeking the dharmas of the desire realm; second, existence seeking, seeking the dharmas of the upper two realms; and third, Brahmacharya (梵行) seeking, seeking to learn the path. Abandoning these three kinds of seeking and attaining the fruit of non-learning is called abandoning all seeking. Not turbid thinking means extinguishing the defilements of cultivating the path in the desire realm, and obtaining the previous...
三果。離身行者。除欲界結。獲得四禪。心解脫者。謂得盡智。慧解脫者。得無生智。十中前二從阿那含。得阿羅漢。次四聖處。從外凡夫次第增進得阿羅漢。后四聖處。從須陀果終得羅漢。十聖處義略之云爾。
十種慰喻義
十種慰喻出中阿含舍利弗教化病經。彼有長者。名須達多。身遇重病。遂便遣使問訊世尊。並請舍利弗。愿垂一顧。舍利遂往。須達遙見。即欲下床。舍利止之。別坐一床。慰喻之曰。長者莫怖莫怖。所以者何。愚癡凡夫成就不信。身壞命終墮于惡道。生地獄中。長者今日無有不信。唯有上信。因上信故。或滅苦痛。生極快樂。或得斯陀。或得那含。長者先得須陀洹果。為是不說。此初慰喻。具足善戒以為第二。多聞第三。惠施第四。善慧第五。正見第六。正志第七。正解第八。正脫第九。正智第十。一一之中。慰喻之法與初相似。十中前五。是世間善。后五出世。就出世中正見正志是無礙道。慧名正見。正思惟者名為正志。正解正脫是解脫道。慧名正解。余心心法名為正脫。學等見者名為正智。學人重觀四諦之理。名學等見。十種慰喻。釋之粗爾。
十愿義五門分別(一釋名義 二據修分別 三就行分別 四行位分別 五因果分別)
第一釋名十愿之義出十地經。隨
【現代漢語翻譯】 三果（Anāgāmin，不還果）。離身行者，斷除欲界煩惱結縛，獲得四禪。心解脫者，謂得盡智（煩惱已盡之智）。慧解脫者，得無生智（不再受生的智慧）。十種聖者中，前兩種從阿那含果（Anāgāmin）得阿羅漢果（Arhat）。其次四種聖者，從外凡夫次第增進得阿羅漢果（Arhat）。后四種聖者，從須陀洹果（Srotāpanna，入流果）最終得阿羅漢果（Arhat）。十聖處的意義簡略敘述如上。
十種慰喻義
十種慰喻出自《中阿含經·舍利弗教化病經》。彼時有位長者，名叫須達多（Sudatta），身患重病，於是派遣使者問候世尊，並請求舍利弗（Śāriputra）尊者慈悲探望。舍利弗（Śāriputra）於是前往。須達多（Sudatta）遠遠看見，便要下床迎接，舍利弗（Śāriputra）制止了他，另外坐在一張床上，慰問他說：『長者不要害怕，不要害怕。』為什麼呢？愚癡的凡夫成就了不信，身壞命終后墮入惡道，生於地獄之中。長者今日沒有不信，唯有上信。因為上信的緣故，或許滅除苦痛，生極快樂，或許證得斯陀含果（Sakṛdāgāmin，一來果），或許證得阿那含果（Anāgāmin，不還果）。長者先前已得須陀洹果（Srotāpanna，入流果），這裡就不再說了。這是第一種慰喻。具足善戒是第二種。多聞是第三種。惠施是第四種。善慧是第五種。正見是第六種。正志是第七種。正解是第八種。正脫是第九種。正智是第十種。每一種慰喻的方法都與第一種相似。十種慰喻中，前五種是世間善法，后五種是出世間法。在出世間法中，正見和正志是無礙道。慧名為正見，正思惟名為正志。正解和正脫是解脫道。慧名為正解，其餘心心所法名為正脫。學習等同見解的人名為正智。學習者重新觀察四諦的道理，名為學習等同見解。』十種慰喻，解釋大概如此。
十愿義五門分別（一、釋名義；二、據修分別；三、就行分別；四、行位分別；五、因果分別）
第一、解釋十愿的意義出自《十地經》。隨
【English Translation】 Anāgāmin (Third Fruit). Those who have abandoned bodily conduct, eliminated the fetters of the desire realm, and attained the four Dhyānas (meditative states). 'Mind-liberated' refers to attaining the Exhaustion Knowledge (knowledge of the exhaustion of defilements). 'Wisdom-liberated' refers to attaining the Knowledge of Non-arising (knowledge of non-rebirth). Among the ten types of noble ones, the first two attain Arhatship (Arhat) from the Anāgāmin (Anāgāmin) stage. The next four types of noble ones gradually progress from ordinary worldlings to attain Arhatship (Arhat). The last four types of noble ones ultimately attain Arhatship (Arhat) from the Srotāpanna (Srotāpanna, Stream-enterer) stage. The meaning of the ten noble abodes is briefly explained as above.
The Meaning of the Ten Consolations
The ten consolations are found in the Madhyama-āgama, Śāriputra's Instructions to the Sick. There was an elder named Sudatta (Sudatta) who was seriously ill. He sent a messenger to inquire after the health of the World-Honored One and requested the Venerable Śāriputra (Śāriputra) to visit him. Śāriputra (Śāriputra) then went. Sudatta (Sudatta) saw him from afar and wanted to get out of bed, but Śāriputra (Śāriputra) stopped him and sat on another bed, consoling him, saying, 'Elder, do not be afraid, do not be afraid.' Why? Foolish ordinary people cultivate non-belief, and after their bodies break and their lives end, they fall into evil destinies, being born in hell. Today, elder, you have no non-belief, only supreme belief. Because of this supreme belief, perhaps your suffering will be extinguished, and you will be born into extreme happiness, or perhaps you will attain the Sakṛdāgāmin fruit (Sakṛdāgāmin, Once-returner), or perhaps you will attain the Anāgāmin fruit (Anāgāmin, Non-returner). Elder, you have already attained the Srotāpanna fruit (Srotāpanna, Stream-enterer), so I will not mention it here.' This is the first consolation. Being complete in good precepts is the second. Extensive learning is the third. Generosity is the fourth. Good wisdom is the fifth. Right view is the sixth. Right intention is the seventh. Right liberation is the eighth. Right knowledge is the ninth. Right understanding is the tenth. In each of these, the method of consolation is similar to the first. Among the ten consolations, the first five are worldly virtues, and the last five are supramundane. Among the supramundane virtues, right view and right intention are the unobstructed path. Wisdom is called right view, and right thought is called right intention. Right liberation and right knowledge are the path of liberation. Wisdom is called right liberation, and the remaining mental factors are called right release. Those who learn to see equally are called right knowledge. Learners re-examine the principles of the Four Noble Truths, which is called learning to see equally.' The explanation of the ten consolations is roughly as such.
The Meaning of the Ten Vows, Distinguished in Five Aspects (1. Explanation of Names and Meanings; 2. Distinction Based on Cultivation; 3. Distinction Based on Practice; 4. Distinction Based on Stages of Practice; 5. Distinction Based on Cause and Effect)
First, the explanation of the meaning of the ten vows comes from the Ten Bhūmi Sūtra. According to
求義名之為愿。愿別不同一門說十。十名是何。一供養佛愿。亦名攝功德愿。二護正法愿。亦名攝智慧愿。三攝法上首愿。四增長眾生心行愿。五知眾生愿。亦名化眾生愿。六知世界愿。七凈佛土愿。八同心同行愿。九三業不空愿。十成菩提愿。第一愿以一切樂具供養一切佛。名供養愿。以此功德攝勝功德。是故亦名攝功德愿。問曰。五度皆是功德。何故是中偏愿供養。以攝功德。釋言。初地檀度為宗。供養是其檀度所收。故偏論之。理實齊具。又問。諸處多供養三實。今此何故偏愿供佛。釋言。道理愿供三寶。就初就勝略言供佛。又佛是其所求之果。示所趣求偏言供佛。第二愿于諸佛教法行法證法攝持不失。名護法愿。以此護法增長智慧。是故亦名攝智慧愿。第三愿於一切諸佛八相成時盡往供養。攝法為首。名攝法上首愿。第四愿以一切菩薩所修諸行教化一切。令其受行心得增長。名增長眾生心行愿。第五愿知一切所化眾生差別。名知眾生愿。隨其所知化。令生信入三乘道。是故亦名化眾生愿。第六愿知眾生所居一切世界凈穢差別。名知世界愿。第七愿求諸佛凈土攝取眾生。名凈佛土愿。第八愿與一切菩薩同心同行。名同心同行愿。言同心者智慧心同。言同行者功德行同。第九常愿身口意中益物不空。名三業不空愿
【現代漢語翻譯】 現代漢語譯本 以『求義』為名，稱之為『愿』。愿的類別不同，從一個方面來說有十種。這十種名稱是什麼呢？一是供養佛愿（也稱為攝功德愿），二是護正法愿（也稱為攝智慧愿），三是攝法上首愿，四是增長眾生心行愿，五是知眾生愿（也稱為化眾生愿），六是知世界愿，七是凈佛土愿，八是同心同行愿，九是三業不空愿，十是成菩提愿。 第一愿是以一切美好的事物供養一切佛，稱為『供養愿』。通過這種功德來攝取殊勝的功德，所以也稱為『攝功德愿』。有人問：『五度（檀那、尸羅、羼提、毗梨耶、禪那）都是功德，為什麼這裡偏偏愿供養，以攝取功德呢？』解釋說：『初地以佈施（檀那）為主要修行，供養是佈施所包含的內容，所以偏重論述。實際上，其他四度也同樣具備。』又有人問：『很多地方都供養三實（法身、報身、應身），現在這裡為什麼偏偏愿供佛呢？』解釋說：『道理上應該愿供養三寶（佛、法、僧），這裡就最初、最殊勝的佛而言，所以簡略地說供佛。』而且佛是所追求的果，爲了顯示所要趣向的目標，所以偏重說供佛。 第二愿是對諸佛的教法、行法、證法加以攝持，不使失壞，稱為『護法愿』。通過這種護法來增長智慧，所以也稱為『攝智慧愿』。 第三愿是在一切諸佛示現八相成道時，都前往供養，以攝取佛法為首要，稱為『攝法上首愿』。 第四愿是以一切菩薩所修的各種修行來教化一切眾生，使他們接受並修行，使他們的心意和行為得到增長，稱為『增長眾生心行愿』。 第五愿是瞭解一切所要教化的眾生的差別，稱為『知眾生愿』。根據所瞭解的情況進行教化，使他們生起信心，進入聲聞乘、緣覺乘、菩薩乘三乘之道，所以也稱為『化眾生愿』。 第六愿是瞭解眾生所居住的一切世界的清凈和污穢的差別，稱為『知世界愿』。 第七愿是尋求諸佛的清凈佛土，攝取眾生，稱為『凈佛土愿』。 第八愿是與一切菩薩同心同德，同心修行，稱為『同心同行愿』。所說的『同心』是指智慧心相同，所說的『同行』是指功德行相同。 第九愿是常常希望身、口、意三業利益眾生，不使空過，稱為『三業不空愿』。
【English Translation】 English version The pursuit of meaning is called a 『vow』 (愿). Vows are categorized differently, and from one perspective, there are ten types. What are these ten names? First is the 『Vow to Offer to the Buddhas』 (供養佛愿), also known as the 『Vow to Accumulate Merits』 (攝功德愿); second is the 『Vow to Protect the Right Dharma』 (護正法愿), also known as the 『Vow to Accumulate Wisdom』 (攝智慧愿); third is the 『Vow to Take the Lead in Embracing the Dharma』 (攝法上首愿); fourth is the 『Vow to Increase Sentient Beings' Minds and Actions』 (增長眾生心行愿); fifth is the 『Vow to Know Sentient Beings』 (知眾生愿), also known as the 『Vow to Transform Sentient Beings』 (化眾生愿); sixth is the 『Vow to Know the Worlds』 (知世界愿); seventh is the 『Vow to Purify the Buddha Lands』 (凈佛土愿); eighth is the 『Vow to Have the Same Mind and Practice Together』 (同心同行愿); ninth is the 『Vow to Not Let the Three Karmas Be in Vain』 (三業不空愿); and tenth is the 『Vow to Attain Bodhi』 (成菩提愿). The first vow is to offer all delightful things to all Buddhas, called the 『Vow to Offer』 (供養愿). Through this merit, one accumulates superior merits, hence it is also called the 『Vow to Accumulate Merits』 (攝功德愿). Someone asks: 『The Five Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna) are all merits, why is it that here, the vow specifically focuses on offering to accumulate merits?』 The explanation is: 『The first Bhumi (stage of a Bodhisattva) emphasizes generosity (Dāna) as its primary practice, and offering is included within generosity, so it is discussed with emphasis. In reality, all five are equally present.』 Someone also asks: 『In many places, offerings are made to the Three Realities (Dharmakāya, Sambhogakāya, Nirmāṇakāya), why is it that here, the vow specifically focuses on offering to the Buddhas?』 The explanation is: 『In principle, one should vow to offer to the Three Jewels (Buddha, Dharma, Sangha), but here, focusing on the initial and most supreme, the Buddha, it is briefly stated as offering to the Buddhas.』 Moreover, the Buddha is the fruit that is sought, to show the direction to be pursued, so the emphasis is on offering to the Buddhas. The second vow is to uphold and maintain the teachings, practices, and realizations of all Buddhas, without losing them, called the 『Vow to Protect the Dharma』 (護法愿). Through this protection of the Dharma, wisdom is increased, hence it is also called the 『Vow to Accumulate Wisdom』 (攝智慧愿). The third vow is to go and make offerings whenever all Buddhas manifest the eight aspects of enlightenment, taking the embracing of the Dharma as the foremost, called the 『Vow to Take the Lead in Embracing the Dharma』 (攝法上首愿). The fourth vow is to teach and transform all sentient beings with all the practices cultivated by all Bodhisattvas, enabling them to accept and practice, and to increase their minds and actions, called the 『Vow to Increase Sentient Beings' Minds and Actions』 (增長眾生心行愿). The fifth vow is to know the differences among all sentient beings to be transformed, called the 『Vow to Know Sentient Beings』 (知眾生愿). According to what is known, one teaches and transforms them, enabling them to generate faith and enter the paths of the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, hence it is also called the 『Vow to Transform Sentient Beings』 (化眾生愿). The sixth vow is to know the differences between the pure and impure aspects of all the worlds where sentient beings reside, called the 『Vow to Know the Worlds』 (知世界愿). The seventh vow is to seek the pure Buddha lands of all Buddhas and to gather sentient beings, called the 『Vow to Purify the Buddha Lands』 (凈佛土愿). The eighth vow is to have the same mind and practice together with all Bodhisattvas, called the 『Vow to Have the Same Mind and Practice Together』 (同心同行愿). 『Same mind』 refers to having the same wisdom mind, and 『same practice』 refers to having the same merit-based practice. The ninth vow is to always hope that the three karmas of body, speech, and mind benefit sentient beings and are not in vain, called the 『Vow to Not Let the Three Karmas Be in Vain』 (三業不空愿).
。第十愿成無上菩提。以菩提道利益眾生。名成菩提愿。名義如此(此一門竟)。
次據修義分別十愿。修不頓成。必藉以漸。初七修始。次二修熟。后一修成究竟得果(此二門竟)。
次就行論。行謂自利利他之道。十中初二是自行。始自行無出功德智慧。次五是其外化行愿。約化中初一為物求法。第二依法化增善心。第三知其所化眾生。第四知其所化住處。第五自求清凈佛土。攝取眾生。后之三愿自他不定。隨相別分。第八一愿自利行成。第九一愿利他行成。第十自利利他得。果菩提自體是自利果。菩提作業是利他果。通論后三皆是自利。並是利他故。地論釋言。此後三種顯示自身並利他。故地論釋言。此後三種得如實教。若復通論十俱自利。十俱利他。故地論中解釋大愿有二種勝。一常勤行無量行。故即是自利。二與一切眾生同行。言同行者十盡示現。即是利他(此三門竟)。
次就行位分別十愿。十中前七就行分別。行如上辨。后之三種就位分別。位在何處。如地論說。第八愿者得地校量勝。第九愿者得菩薩地盡校量勝。第十愿者得一切地盡校量勝。始從初地乃至九地。行修漸增。名地校量勝。十地學窮名為地盡校量。佛地窮滿名為一切地盡校量。此等皆就所愿言耳(此四門竟)。
【現代漢語翻譯】 現代漢語譯本：第十愿是成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），以菩提之道利益眾生，這稱為成就菩提愿。意義就是這樣（這一門結束）。
其次，根據修行的意義來分別這十愿。修行不是一蹴而就的，必須依靠逐漸積累。前七愿是修行的開始，其次兩愿是修行成熟的階段，最後一愿是修行成就，最終獲得果報（這兩門結束）。
再次，從行為方面來討論。行為是指自利利他的道路。十愿中，前兩愿是自利的行為，開始於功德智慧的修習。其次五愿是向外教化的行為和願望，關於教化，第一愿是為眾生尋求佛法，第二愿是依照佛法教化，增長眾生的善心，第三愿是瞭解所教化的眾生，第四愿是瞭解所教化眾生所居住的地方，第五愿是自己尋求清凈的佛土，攝取眾生。後面的三愿，自利利他不確定，根據情況分別。第八愿是自利的行為成就，第九愿是利他的行為成就，第十愿是自利利他都得到成就。菩提的自體是自利的結果，菩提的作業是利他的結果。總的來說，後面的三愿都是自利，也都是利他。所以《地論》（Dasabhumika Sutra）解釋說，這后三種愿顯示自身利益和利益他人。因此，《地論》解釋說，這后三種愿得到如實的教導。如果總的來說，十愿都是自利，十愿都是利他。所以《地論》中解釋大愿有兩種殊勝之處：一是常常勤奮地修行無量的行為，這就是自利；二是與一切眾生一同修行，所說的同行，就是十方示現，這就是利他（這三門結束）。
再次，從修行的位次來分別這十愿。十愿中，前七愿從行為方面來分別，行為如上面所辨析的。後面的三種愿從位次方面來分別。位次在哪裡呢？如《地論》所說，第八愿是得到菩薩地的校量殊勝，第九愿是得到菩薩地盡的校量殊勝，第十愿是得到一切地盡的校量殊勝。從初地開始，乃至九地，修行逐漸增長，稱為地的校量殊勝。十地學完稱為地盡的校量。佛地圓滿稱為一切地盡的校量。這些都是就所發的願望來說的（這四門結束）。
【English Translation】 English version: The tenth vow is to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), and to benefit sentient beings with the path of Bodhi. This is called the Vow of Achieving Bodhi. The meaning is as such (this section ends).
Next, according to the meaning of practice, the ten vows are distinguished. Practice is not achieved suddenly, but must rely on gradual accumulation. The first seven vows are the beginning of practice, the next two vows are the stage of mature practice, and the last vow is the achievement of practice, ultimately obtaining the fruit (these two sections end).
Next, let's discuss from the perspective of action. Action refers to the path of self-benefit and benefiting others. Among the ten vows, the first two are actions of self-benefit, starting with the cultivation of merit and wisdom. The next five vows are external transformative actions and aspirations. Regarding transformation, the first vow is to seek the Dharma for sentient beings, the second vow is to teach and transform according to the Dharma, increasing the good minds of sentient beings, the third vow is to understand the sentient beings being transformed, the fourth vow is to understand the places where the sentient beings being transformed reside, and the fifth vow is to seek a pure Buddha-land oneself, gathering sentient beings. The last three vows, self-benefit and benefiting others are uncertain, depending on the situation. The eighth vow is the achievement of self-benefiting actions, the ninth vow is the achievement of benefiting others' actions, and the tenth vow is the achievement of both self-benefit and benefiting others. The self-nature of Bodhi is the result of self-benefit, and the activity of Bodhi is the result of benefiting others. Generally speaking, the last three vows are all self-benefit, and they are all benefiting others. Therefore, the 'Dasabhumika Sutra' (Treatise on the Ten Grounds) explains that these last three vows show the benefit of oneself and the benefit of others. Therefore, the 'Dasabhumika Sutra' explains that these last three vows obtain the true teaching. If generally speaking, all ten vows are self-benefit, and all ten vows are benefiting others. Therefore, the 'Dasabhumika Sutra' explains that the great vows have two kinds of excellence: one is to always diligently practice immeasurable actions, which is self-benefit; the other is to practice together with all sentient beings, and the so-called practicing together is the manifestation in the ten directions, which is benefiting others (these three sections end).
Next, from the perspective of the stages of practice, the ten vows are distinguished. Among the ten vows, the first seven vows are distinguished from the perspective of action, and the actions are as analyzed above. The last three vows are distinguished from the perspective of stages. Where are the stages? As the 'Dasabhumika Sutra' says, the eighth vow is to obtain the excellence of measuring the Bodhisattva grounds, the ninth vow is to obtain the excellence of measuring the exhaustion of the Bodhisattva grounds, and the tenth vow is to obtain the excellence of measuring the exhaustion of all grounds. Starting from the first ground, up to the ninth ground, practice gradually increases, which is called the excellence of measuring the grounds. Completing the study of the ten grounds is called the excellence of exhausting the grounds. The perfection of the Buddha ground is called the excellence of exhausting all grounds. These are all in terms of the vows made (these four sections end).
次就因果分別所愿。前九求因。后一愿果。亦可前七以為一分。初六為因。后一為果。后三一分前二為因。后一為果。前果依報。后是正果。十愿如是。
十種供養義兩門分別(一明供養 二明供心)
十種供養出地持論。十名是何。一身供養。二支提供養。三現前供養。四不現前供養。五自作供養。六他作供養。七財物供養。八勝供養。九無染供養。十至處道供養。十中初二所供差別。于佛色身而設供養。名身供養。供佛靈廟。名支提供養。依僧祇律有舍利者名為塔婆。無舍利者說為支提。地持論中通名支提。次二約就時處分別。門別雖二。隨事分三。一現前供養。面對佛身及與支提而設供養。二不現前供養。于不現前佛及支提廣設供養。三共現前不現前供養現前供養佛及支提。並供不現佛及支提。現前供養得大大功德。不現供養得大大功德。境界寬廣故。共現前不現前者得最大大功德。次二就其供人分別。門別雖二隨事分三。一自作供養。自身供養佛及支提。二他作供養。有小財物不依懈怠教化施作。三自他供養。彼此同爲。自作供養得大功德。教化供養得大大功德。自他供養得最大大功德。次二一對心事分別。以己財事而為供養。名財物供養。財有三種。一資具供養。謂衣食等。二敬具供養。謂
【現代漢語翻譯】 現代漢語譯本：接下來就因果分別闡述所愿。前面的九個是求因，最後一個是愿果。也可以將前七個作為一部分，初六個為因，后一個為果。或者將后三個作為一部分，前兩個為因，后一個為果。前面的果是依報，後面的是正果。十愿就是這樣。
十種供養從意義和類別兩方面進行區分：（一、闡明供養；二、闡明供養之心）
十種供養出自《地持論》。這十種供養是什麼呢？一是身供養，二是支提供養（支提(Cetiya): 佛塔或佛寺），三是現前供養，四是不現前供養，五是自作供養，六是他作供養，七是財物供養，八是勝供養，九是無染供養，十是至處道供養。這十種供養中，前兩種是所供養對象的差別。對於佛的色身而設的供養，稱為身供養。供養佛的靈廟，稱為支提供養。根據《僧祇律》，有舍利的稱為塔婆(Stupa)，沒有舍利的稱為支提。《地持論》中統稱為支提。接下來的兩種是就時間和地點進行區分。雖然類別上分為兩種，但實際上分為三種。一是現前供養，面對佛身以及支提而設的供養。二是不現前供養，對於不現前的佛和支提廣泛地設定供養。三是共同的現前和不現前供養，既供養現前的佛和支提，也供養不現前的佛和支提。現前供養能獲得很大的功德，不現前供養能獲得更大的功德，因為境界寬廣的緣故。共同的現前和不現前供養能獲得最大的功德。接下來的兩種是就供養的人進行區分。雖然類別上分為兩種，但實際上分為三種。一是自作供養，自身供養佛和支提。二是他作供養，有少量財物但不懈怠，教化他人進行施捨供養。三是自他供養，彼此共同進行供養。自作供養能獲得大的功德，教化他人供養能獲得更大的功德，自他共同供養能獲得最大的功德。接下來的兩種是一對心和事進行區分。用自己的財物來做供養，稱為財物供養。財物有三種，一是資具供養，比如衣服、食物等。二是敬具供養，比如
【English Translation】 English version: Next, I will explain the vows based on the distinction between cause and effect. The first nine are seeking the cause, and the last one is vowing for the result. Alternatively, the first seven can be considered as one part, with the first six being the cause and the last one being the result. Or the last three can be considered as one part, with the first two being the cause and the last one being the result. The former result is the dependent reward, and the latter is the true result. The ten vows are like this.
The ten types of offerings are distinguished in terms of meaning and categories: (1. Explaining the offerings; 2. Explaining the mind of offering)
The ten types of offerings come from the Yogācārabhūmi-śāstra. What are these ten offerings? First, body offering; second, Cetiya (Cetiya: stupa or shrine) offering; third, present offering; fourth, non-present offering; fifth, self-made offering; sixth, other-made offering; seventh, material offering; eighth, superior offering; ninth, undefiled offering; tenth, offering to the path of destination. Among these ten offerings, the first two are the differences in the objects of offering. Offering to the physical body of the Buddha is called body offering. Offering to the Buddha's shrine is called Cetiya offering. According to the Saṃghādisesa, those with sarira (Sarira: relics) are called Stupa (Stupa: a mound-like or hemispherical structure containing relics), and those without sarira are called Cetiya. In the Yogācārabhūmi-śāstra, they are collectively called Cetiya. The next two are distinguished based on time and place. Although there are two categories, there are actually three types. First, present offering, which is offering made in front of the Buddha's body and Cetiya. Second, non-present offering, which is extensive offering made to the non-present Buddha and Cetiya. Third, common present and non-present offering, which is offering to both the present Buddha and Cetiya, as well as the non-present Buddha and Cetiya. Present offering can obtain great merit, and non-present offering can obtain even greater merit because the realm is vast. Common present and non-present offering can obtain the greatest merit. The next two are distinguished based on the person making the offering. Although there are two categories, there are actually three types. First, self-made offering, which is offering to the Buddha and Cetiya by oneself. Second, other-made offering, which is having a small amount of wealth but not being lazy, and teaching others to make offerings. Third, self-and-other-made offering, which is offering made jointly by each other. Self-made offering can obtain great merit, teaching others to make offerings can obtain even greater merit, and self-and-other-made offering can obtain the greatest merit. The next two are distinguished based on mind and matter. Using one's own wealth to make offerings is called material offering. There are three types of material: first, offering of necessities, such as clothing and food. Second, offering of respect, such as
香華等。三嚴具供養。謂餘一切寶莊嚴等。以殊勝心為前供養。名勝供養。勝心有三。一專精解心。善解施設種種供養。二純凈信心。信佛德重理合供養。三迴向心。求佛心中而設供養。后二一對就行分別。供行離過名無染供養。無染有二。如地持說。一心無染。離一切過。二財物無染。離非法過。供行順果名至處道供養。佛果是其所至之處。供養之行能至彼處。名至處道。此至處道供養。維摩經中名法供養。地論之中名行供養。于中有三。一財物供養。為至處道。二隨喜供養。為至處道。三修行供養。為至處道。于佛供養既有此十。於法僧類亦同然。供養法十者。一供養法。供佛所說理教行法。二供養經卷。餘八如上。供僧十者。一供養僧。謂供一切三乘聖眾。二支提供養。供三乘眾形像塔廟。又供聖僧及凡夫僧。亦得分二。餘八同前(此一門竟)。
次明供心。供心有六。如地持說。一福田無上心。生福中勝。二恩德無上心。一切善樂依三寶出。三生一切眾生最勝心。四如優曇缽華難遇心。五三千世界獨一心。六一切世間出世間具足依義心。此明如來具足世間出世間法。能與眾生為依止處。名具依義。以此六心少物供養。能獲無量無邊功德。何況多。供養之義略辨如是。
十無盡藏義
十藏之
【現代漢語翻譯】 現代漢語譯本：香、花等等，以三種莊嚴之物進行供養。所謂的『餘一切寶莊嚴等』，是以殊勝的心作為前提來進行供養，這被稱為『勝供養』。殊勝的心有三種：一是專精解心，善於理解和設定各種供養；二是純凈信心，相信佛的功德深重，理應供養；三是迴向心，爲了成就佛果而進行供養。后兩種心可以一對一地進行行為上的區分。供養的行為遠離過失，被稱為『無染供養』。無染有兩種，如《地持經》所說：一是心無染，遠離一切過失；二是財物無染，遠離非法所得。供養的行為順應果報，被稱為『至處道供養』。佛果是所要到達之處，供養的行為能夠到達彼處，所以稱為『至處道』。這種『至處道供養』，在《維摩詰經》中被稱為『法供養』，在《地論》中被稱為『行供養』。其中有三種：一是財物供養，爲了到達至處道；二是隨喜供養，爲了到達至處道；三是修行供養，爲了到達至處道。對於佛的供養既然有這十種，對於法和僧的供養也是同樣的。供養法有十種：一是供養法（Dharma），供養佛所說的理、教、行法；二是供養經卷，其餘八種與供養佛相同。供養僧有十種：一是供養僧（Sangha），即供養一切三乘（聲聞乘、緣覺乘、菩薩乘）的聖眾；二是支提供養，供養三乘眾的形像、塔廟，又供養聖僧和凡夫僧，也可以分為兩種，其餘八種與供養佛相同（這一部分結束）。 接下來闡明供心。供心有六種，如《地持經》所說：一是福田無上心，在生福中最為殊勝；二是恩德無上心，一切善樂都依賴三寶（佛、法、僧）而出；三是為一切眾生而生的最勝心；四是如同優曇缽花（Udumbara）一樣難以遇到的心；五是三千世界（Trisahasra-Mahasahasra-Lokadhatu）獨一無二的心；六是一切世間和出世間都具足依止意義的心。這說明如來（Tathagata）具足世間和出世間法，能夠作為眾生的依靠之處，所以稱為『具依義』。以這六種心，即使是少許的供養，也能獲得無量無邊的功德，更何況是多的供養呢？供養的意義大致辨析如上。 十無盡藏義 十藏之
【English Translation】 English version: Incense, flowers, and so on, are offered with the three adornments. The so-called 'all other jewel adornments, etc.,' are offerings made with a supreme mind as the prerequisite, which is called 'superior offering'. There are three kinds of superior mind: first, the mind of focused understanding, which is good at understanding and arranging various offerings; second, the mind of pure faith, which believes in the profound merits of the Buddha (Buddha) and that offerings are justified; third, the mind of dedication, which makes offerings in order to achieve Buddhahood. The latter two minds can be distinguished on a one-to-one basis in terms of actions. Offering actions that are free from faults are called 'untainted offerings'. There are two kinds of untaintedness, as stated in the Bodhisattva-bhumi: first, the mind is untainted, free from all faults; second, the wealth is untainted, free from illegal gains. Offering actions that accord with the result are called 'offerings that lead to the destination'. Buddhahood is the destination to be reached, and the act of offering can reach that destination, so it is called 'the path to the destination'. This 'offering that leads to the destination' is called 'Dharma offering' in the Vimalakirti Sutra, and 'practice offering' in the Dasabhumika Sutra. There are three types: first, material offerings, for reaching the destination; second, rejoicing offerings, for reaching the destination; and third, practice offerings, for reaching the destination. Since there are these ten types of offerings to the Buddha, the same applies to offerings to the Dharma (Dharma) and the Sangha (Sangha). There are ten types of Dharma offerings: first, offering the Dharma, offering the principles, teachings, practices, and methods taught by the Buddha; second, offering the scriptures, and the remaining eight are the same as offering to the Buddha. There are ten types of Sangha offerings: first, offering to the Sangha, which means offering to all the holy beings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana); second, offering support, offering images, stupas, and temples of the Three Vehicles, and also offering to the holy Sangha and the ordinary Sangha, which can also be divided into two types, and the remaining eight are the same as offering to the Buddha (this section ends). Next, the mind of offering will be explained. There are six kinds of offering mind, as stated in the Bodhisattva-bhumi: first, the supreme mind of the field of merit, which is the most superior in generating merit; second, the supreme mind of gratitude, as all goodness and happiness depend on the Three Jewels (Buddha, Dharma, Sangha) for their emergence; third, the most superior mind generated for all sentient beings; fourth, the mind that is as rare as the Udumbara flower; fifth, the unique mind in the Trisahasra-Mahasahasra-Lokadhatu; sixth, the mind that fully relies on the meaning of both worldly and transcendental realms. This explains that the Tathagata possesses both worldly and transcendental Dharmas and can serve as a refuge for sentient beings, hence the name 'possessing the meaning of reliance'. With these six minds, even a small offering can obtain immeasurable and boundless merits, let alone a large offering. The meaning of offering is roughly analyzed as above. The meaning of the Ten Inexhaustible Treasures The ten treasures of
義出華嚴經無盡藏品。德廣難窮。名為無盡。無盡之德苞含曰藏。藏別不同一門說十。十名是何。一信二戒三漸四愧五多聞六惠施七慧八念九聞持十辨。於法決定名之為信。信何等法。如彼經說。信一切法空無相愿。及聞種種差別法門。聞不可思議。皆能生信。防禁曰戒。戒有十種。一饒益戒。饒益眾生。二不受戒。不受一切外道邪法。三無著戒。不著三有。四安住戒。安住凈法。五不諍戒。常令他喜。不與物諍。六不惱害戒。不學咒術諸藥草等惱害眾生。七不雜戒。不雜異見。八離邪命戒。菩薩不作持凈戒相。欲使他知亦非無實。詐現德相。專為正法心無異求。九離輕慢戒。不自慢高輕賤他人。十清凈戒。舍離十惡。具斯十種。名為戒藏。於過自羞。名之為漸。過有多種。廣如經說。作過羞他。稱之為愧。亦有多種。備如經說。於一切法具足聞知。名多聞藏。所聞如經。惠舍名施。施有十種。一者施法。菩薩施儀所畜諸物。悉為眾生不自為己。二最後難施法。菩薩有物自用則樂施他。即死寧自身死施與眾生。名最後難施。三內施法。菩薩所受上妙之身他求施與四外施法。有求王位及外財物菩薩施與。五內外施法。身及外財並皆施與。六一切施法。若他所求國城妻子頭目支節一切諸物悉皆盡施。七過去施法。聞過去法
【現代漢語翻譯】 現代漢語譯本 出自《華嚴經·無盡藏品》。德行廣大難以窮盡，所以稱為『無盡』。無盡的德行包容蘊含，稱為『藏』。藏的類別不同，這裡用一個門徑來說明十種。這十種名稱是什麼？一是信（śrāddha，對佛法的堅定信仰），二是戒（śīla，行爲規範），三是慚（hrī，對自身過錯的羞愧），四是愧（apatrāpya，因做錯事而對他人感到羞愧），五是多聞（bahusruta，廣泛學習佛法），六是惠施（dāna，慷慨佈施），七是慧（prajñā，智慧），八是念（smṛti，正念），九是聞持（dhāraṇī，聽聞並記住佛法），十是辨（pratibhāna，清晰的辨別能力）。 對於佛法有堅定的信念，這叫做信。信的是什麼法呢？如《華嚴經》所說，相信一切法都是空無自性（śūnyatā），沒有表相（alakṣaṇa），並具有願力（praṇidhāna）。以及聽聞種種差別法門，聽聞不可思議的法，都能生起信心。防非止惡叫做戒。戒有十種：一是饒益戒，饒益眾生；二是不受戒，不接受一切外道邪法；三是無著戒，不執著於三有（trayo bhava，欲界、色界、無色界）；四是安住戒，安住于清凈的佛法；五是不諍戒，常常使他人歡喜，不與他人爭執；六是不惱害戒，不學習咒術、藥物等來惱害眾生；七是不雜戒，不雜染其他異見；八是離邪命戒，菩薩不做出持凈戒的樣子，想要讓別人知道自己持戒，但也不是沒有真實的戒行，不虛假地顯現德行，專心爲了正法，心中沒有其他的追求；九是離輕慢戒，不自高自大，輕視他人；十是清凈戒，舍離十惡業（daśa akusalāni，殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），具備這十種戒，稱為戒藏。對於自己的過錯感到羞恥，稱為慚。過錯有很多種，詳細的可以參考經書。做了錯事而對他人感到羞愧，稱為愧，也有很多種，詳細的可以參考經書。對於一切佛法都能夠充分聽聞和了解，稱為多聞藏。所聽聞的，如經書所說。惠予施捨稱為施。施有十種：一是施法，菩薩佈施自己所擁有的儀物和財物，都是爲了眾生，不為自己；二是最後難施法，菩薩有的東西自己使用會感到快樂，但還是施捨給他人，即使要死亡，寧願自己死亡也要施捨給眾生，這叫做最後難施；三是內施法，菩薩所擁有的上妙之身，他人來求就施捨；四是外施法，有人來求王位以及身外之物，菩薩就施捨；五是內外施法，身體和身外之物都一起施捨；六是一切施法，如果他人所求的是國城、妻子、頭目、肢體等一切事物，都全部施捨；七是過去施法，聽聞過去的佛法
【English Translation】 English version Extracted from the 'Endless Treasury' chapter of the Avataṃsaka Sūtra (Huayan Jing). Virtue is vast and difficult to exhaust, hence it is called 'Endless'. The endless virtues that encompass and contain are called a 'Treasury'. The categories of the treasury are different; here, we use one approach to explain ten types. What are these ten names? First is faith (śrāddha, firm belief in the Dharma), second is discipline (śīla, behavioral norms), third is shame (hrī, feeling ashamed of one's own faults), fourth is remorse (apatrāpya, feeling ashamed towards others for doing wrong), fifth is vast learning (bahusruta, extensive study of the Dharma), sixth is generosity (dāna, generous giving), seventh is wisdom (prajñā, wisdom), eighth is mindfulness (smṛti, right mindfulness), ninth is retention (dhāraṇī, hearing and remembering the Dharma), and tenth is eloquence (pratibhāna, clear ability to discern). Having firm conviction in the Dharma is called faith. What Dharma is believed in? As the Avataṃsaka Sūtra says, believe that all dharmas are empty of inherent existence (śūnyatā), without characteristics (alakṣaṇa), and possess aspiration (praṇidhāna). And hearing various different Dharma teachings, hearing the inconceivable Dharma, can all generate faith. Preventing wrongdoing is called discipline. There are ten types of discipline: first is the discipline of benefiting, benefiting sentient beings; second is the discipline of non-acceptance, not accepting all heretical doctrines of external paths; third is the discipline of non-attachment, not being attached to the three realms of existence (trayo bhava, the desire realm, the form realm, and the formless realm); fourth is the discipline of abiding, abiding in the pure Dharma; fifth is the discipline of non-contention, always making others happy, not contending with others; sixth is the discipline of non-harming, not learning spells, medicines, etc., to harm sentient beings; seventh is the discipline of non-mixture, not mixing with other different views; eighth is the discipline of abandoning wrong livelihood, a Bodhisattva does not act as if holding pure precepts, wanting others to know that they hold precepts, but it is not without actual precepts, not falsely displaying virtuous appearances, focusing solely on the true Dharma, with no other pursuits in mind; ninth is the discipline of abandoning arrogance, not being arrogant and looking down on others; tenth is the discipline of purity, abandoning the ten non-virtuous actions (daśa akusalāni, killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), possessing these ten disciplines is called the treasury of discipline. Feeling ashamed of one's own faults is called shame. There are many types of faults, which can be found in detail in the scriptures. Feeling ashamed towards others for doing wrong is called remorse, and there are also many types, which can be found in detail in the scriptures. Being able to fully hear and understand all Dharmas is called the treasury of vast learning. What is heard is as the scriptures say. Generously giving is called giving. There are ten types of giving: first is giving the Dharma, a Bodhisattva gives away their possessions and wealth, all for the sake of sentient beings, not for themselves; second is the giving of the most difficult to give, a Bodhisattva has things that they would enjoy using themselves, but they still give them away to others, even if it means dying, they would rather die themselves than not give to sentient beings, this is called the giving of the most difficult to give; third is the giving of the inner, a Bodhisattva gives away their excellent body if someone asks for it; fourth is the giving of the outer, if someone asks for a kingdom or external possessions, the Bodhisattva gives them away; fifth is the giving of both inner and outer, both the body and external possessions are given away together; sixth is the giving of everything, if what others ask for are cities, wives, heads, eyes, limbs, etc., everything is given away completely; seventh is the giving of the past, hearing the Dharma of the past
心無取著。但為化生隨順說法。八未來施法。聞未來法心無取著。九現在施法聞現在法心無取著。十究竟施法。見有眾生來求身份。則自觀察當必摩滅。畢竟無有一念貪惜。而施與彼。名究竟施。具斯十種名為施藏。於一切法悉如實知。名為慧藏。於過去世一切諸法悉能念知。名爲念藏。于佛所說一切教法悉能憶持不失一句。名聞持藏。得深廣智說一切法。無礙自在不違一切諸佛所說。名為辨藏。十無盡義。釋之略爾。
信等十行義九門分別(一釋名 二辨相 三對治 四因起次第 五修行分別 六所成分別 七約對六度共相收攝 八離合廢立 九淺深分齊)
第一釋名。信等十行如地經說。名字是何。一信二悲三慈四舍五不疲倦六知經書。亦名知經論。七知世智八慚愧九堅固力。亦名不動力。亦名勇猛力。亦名勇健力。十供養諸佛。如說修行決定名信。惻愴稱悲。愛憐曰慈。惠施名舍。策修不惰。名不疲倦。善達五明。名知經書。亦名知經論。善解時宜。名知世智。於過羞恥。稱曰慚愧。所修善根不為緣壞。名堅固力。不隨緣變。稱曰不動。于緣不退。名勇猛力。心不怯弱。名勇健力。行修上順。名供養佛。順教奉修。名如說行。此等十種造緣。集起故通名行(此一門竟)。
次辨其相。依如地
【現代漢語翻譯】 現代漢語譯本：心中沒有執著。只是爲了教化眾生而隨順說法。八、未來施法：聽聞未來的佛法，心中沒有執著。九、現在施法：聽聞現在的佛法，心中沒有執著。十、究竟施法：看到有眾生前來乞求身體的一部分，就自我觀察，知道身體終將磨滅，最終不會有一念貪戀吝惜，而施捨給他們，這叫做究竟施。具備這十種施捨，稱為施藏。對於一切法都能如實了知，稱為慧藏。對於過去世的一切諸法都能憶念知曉，稱爲念藏。對於佛所說的一切教法都能憶持不忘一句，稱為聞持藏。獲得深廣的智慧，宣說一切法，沒有障礙，自在無礙，不違背一切諸佛所說，稱為辨藏。這十種無盡的意義，解釋大概如此。
信等十行義，從九個方面分別：（一、解釋名稱；二、辨別體相；三、對治煩惱；四、生起次第；五、修行差別；六、所成就的差別；七、用六度來概括；八、離合廢立；九、淺深層次）。
第一，解釋名稱。信等十行，如《地經》所說，名字是什麼？一、信（śraddhā），二、悲（karuṇā），三、慈（maitrī），四、舍（tyāga），五、不疲倦（aklama），六、知經書，也叫知經論，七、知世智（laukika-jñāna），八、慚愧（hrī-apatrāpya），九、堅固力，也叫不動力，也叫勇猛力，也叫勇健力，十、供養諸佛（buddha-pūjā）。如教導所說修行決定叫做信，惻隱傷痛叫做悲，愛憐叫做慈，惠予施捨叫做舍，策勵修行不懈怠叫做不疲倦，精通五明叫做知經書，也叫知經論，善於瞭解時宜叫做知世智，對於過失感到羞恥叫做慚愧，所修的善根不被因緣破壞叫做堅固力，不隨因緣變化叫做不動，對於因緣不退卻叫做勇猛力，內心不怯懦軟弱叫做勇健力，行為修行向上順應叫做供養佛。順從教導奉行修持叫做如說行。這些十種造作因緣，聚集生起，所以統稱為行（這一門結束）。
其次，辨別它們的體相。依據《地經》所說
【English Translation】 English version: The mind is without attachment. It is only to transform beings that one speaks in accordance with them. Eight, future Dharma giving: Hearing the future Dharma, the mind is without attachment. Nine, present Dharma giving: Hearing the present Dharma, the mind is without attachment. Ten, ultimate Dharma giving: Seeing beings come to beg for parts of the body, one observes oneself, knowing that the body will inevitably decay. Ultimately, there is not a single thought of greed or stinginess, and one gives it to them. This is called ultimate giving. Possessing these ten kinds of giving is called the Treasury of Giving (dāna-kośa). To know all dharmas as they truly are is called the Treasury of Wisdom (prajñā-kośa). To be able to remember and know all dharmas of the past is called the Treasury of Memory (smṛti-kośa). To be able to remember and uphold all the teachings spoken by the Buddha, without losing a single word, is called the Treasury of Retention (dhāraṇī-kośa). To attain profound and vast wisdom, to speak of all dharmas without obstruction, freely and unhindered, and not to contradict the words of all Buddhas, is called the Treasury of Eloquence (pratibhāna-kośa). These ten inexhaustible meanings are explained briefly.
The meaning of the Ten Practices of Faith (śraddhā) and so on is distinguished in nine aspects: (1. Explanation of names; 2. Discernment of characteristics; 3. Antidotes; 4. Order of arising causes; 5. Distinctions in practice; 6. Distinctions in accomplishments; 7. Inclusion by approximating the Six Perfections (ṣaṭ-pāramitā); 8. Separation, combination, abolishment, and establishment; 9. Shallow and deep levels).
First, explanation of names. As the Land Sutra says, what are the names of the Ten Practices of Faith and so on? 1. Faith (śraddhā), 2. Compassion (karuṇā), 3. Loving-kindness (maitrī), 4. Giving (tyāga), 5. Non-weariness (aklama), 6. Knowing the scriptures, also called knowing the treatises, 7. Knowing worldly wisdom (laukika-jñāna), 8. Shame and remorse (hrī-apatrāpya), 9. Steadfast power, also called immovable power, also called courageous power, also called valiant power, 10. Offering to all Buddhas (buddha-pūjā). As it is said, determined practice according to the teachings is called faith, sorrowful compassion is called compassion, love and pity are called loving-kindness, generous giving is called giving, diligent practice without laziness is called non-weariness, being skilled in the five sciences is called knowing the scriptures, also called knowing the treatises, being good at understanding what is appropriate for the time is called knowing worldly wisdom, feeling ashamed of transgressions is called shame and remorse, the roots of good that are cultivated are not destroyed by conditions is called steadfast power, not changing with conditions is called immovability, not retreating from conditions is called courageous power, the mind is not timid or weak is called valiant power, conduct and practice that accords with the teachings is called offering to the Buddhas. Following the teachings and practicing accordingly is called practicing as taught. These ten kinds of creating conditions, gathering and arising, are therefore collectively called practices (this section ends).
Next, distinguishing their characteristics. According to the Land Sutra
經。信有二種。一者信因。二者信果。地持論中說信有八。一者信佛。二者信法。三者信僧。四信諸佛菩薩神通之力。五信真實義。六信種種因果。七信得義。義謂菩提。八信得方便。謂信菩薩所修學道。悲有三種。一眾生緣悲。緣苦眾生欲為濟拔。依如地經。觀諸眾生十二因緣生死流轉。而起悲心。依地持論。緣諸眾生百一十苦。而修悲心。二法緣悲。觀諸眾生俱是五陰因緣法數無我無人。而起悲心。觀無我人云何起悲。釋有兩義。一念眾生妄為我人之所繫縛。受生死苦。深可哀愍故起悲心。二為眾生說如斯法。是則真實拔眾生苦。故名為悲。三無緣悲。觀諸眾生五陰法數畢竟空寂。而起悲心。觀法空寂。云何起悲。還有兩義。一念眾生妄為有法之所纏縛。受生死苦。故起悲心。二念為眾生說如斯法。是則真實拔眾生苦。故名為悲。慈亦有三。一眾生緣慈。緣諸眾生欲與其樂。二法緣慈。緣諸眾生但是五陰因緣法數無我無人。而起慈心。三無緣慈。觀一切法畢竟空寂。而起慈心。法緣無緣云何起慈。釋與悲同。舍有二種。一者內施。謂舍一切頭目支節手足耳鼻。二者外施。施余資生。不倦有二。一世間行中精勤不倦。二出世行中精勤不倦。廣則無量。智論有四。如地持說。一於五明處成就聞慧。二成思慧。三成修慧
【現代漢語翻譯】 現代漢語譯本： 經中說，『信』有兩種：一是信因，二是信果。《地持論》中說，『信』有八種：一是信佛（Buddha，覺悟者），二是信法（Dharma，佛法），三是信僧（Sangha，僧團），四是信諸佛菩薩的神通之力，五是信真實義（指佛教真理），六是信種種因果（karma and consequence），七是信得義（相信能夠獲得利益），這裡的『義』指的是菩提（Bodhi，覺悟），八是信得方便（相信獲得利益的方法），也就是相信菩薩所修學的道路。 『悲』有三種：一是眾生緣悲，緣于受苦的眾生，想要救濟拔除他們的痛苦。依據《地經》的說法，觀察眾生在十二因緣（twelve links of dependent origination）中生死流轉，從而生起悲心。依據《地持論》的說法，緣于眾生所受的一百一十種苦難，從而修習悲心。二是法緣悲，觀察眾生都是五陰（five skandhas）因緣和合的法，沒有我，沒有人，從而生起悲心。觀察沒有我、沒有人的狀態，如何生起悲心呢？解釋有兩種：一是想到眾生虛妄地被『我』、『人』所束縛，遭受生死之苦，非常值得哀憐，所以生起悲心。二是為眾生宣說這樣的佛法，就是真正地拔除眾生的痛苦，所以稱為『悲』。三是無緣悲，觀察眾生的五陰法數畢竟空寂，從而生起悲心。觀察法是空寂的，如何生起悲心呢？也有兩種解釋：一是想到眾生虛妄地被『有法』所纏縛，遭受生死之苦，所以生起悲心。二是想到為眾生宣說這樣的佛法，就是真正地拔除眾生的痛苦，所以稱為『悲』。 『慈』也有三種：一是眾生緣慈，緣于眾生，想要給予他們快樂。二是法緣慈，緣于眾生只是五陰因緣和合的法，沒有我，沒有人，從而生起慈心。三是無緣慈，觀察一切法畢竟空寂，從而生起慈心。法緣慈和無緣慈如何生起慈心呢？解釋與『悲』相同。 『舍』有兩種：一是內施，就是捨棄一切頭目、肢節、手足、耳鼻。二是外施，施捨剩餘的資生之物。 『不倦』有兩種：一是在世間修行中精勤不倦，二是在出世間修行中精勤不倦。如果廣說，則有無量種。 《智論》中有四種智慧，如《地持論》所說：一是在五明處（five sciences）成就聞慧（hearing wisdom），二是成就思慧（thinking wisdom），三是成就修慧（cultivation wisdom）。
【English Translation】 English version: The Sutra says there are two types of 'faith': one is faith in cause, and the other is faith in effect. In the Bhumi-sparsha Sutra (Treatise on the Stages of the Earth), it is said that there are eight types of 'faith': first, faith in the Buddha (the Awakened One); second, faith in the Dharma (the teachings of the Buddha); third, faith in the Sangha (the monastic community); fourth, faith in the supernatural powers of all Buddhas and Bodhisattvas; fifth, faith in the true meaning (referring to Buddhist truth); sixth, faith in various causes and effects (karma and consequence); seventh, faith in obtaining benefit (believing that one can obtain benefit), where 'benefit' refers to Bodhi (Enlightenment); eighth, faith in obtaining the means (believing in the methods of obtaining benefit), which is believing in the path cultivated by Bodhisattvas. 'Compassion' has three types: first, compassion towards sentient beings, arising from suffering sentient beings, wanting to rescue and relieve them from their suffering. According to the Earth Sutra, observing sentient beings transmigrating through birth and death in the twelve links of dependent origination (twelve links of dependent origination), thereby giving rise to compassion. According to the Bhumi-sparsha Sutra, arising from the one hundred and ten sufferings experienced by sentient beings, thereby cultivating compassion. Second, compassion based on Dharma, observing that sentient beings are all aggregates of the five skandhas (five skandhas), without self, without person, thereby giving rise to compassion. Observing the state of no self and no person, how does compassion arise? There are two explanations: first, thinking that sentient beings are falsely bound by 'self' and 'person', suffering the pain of birth and death, which is very pitiable, so compassion arises. Second, speaking such Dharma for sentient beings is truly removing the suffering of sentient beings, so it is called 'compassion'. Third, unconditioned compassion, observing that the five skandhas of sentient beings are ultimately empty and still, thereby giving rise to compassion. Observing that Dharma is empty and still, how does compassion arise? There are also two explanations: first, thinking that sentient beings are falsely entangled by 'existing Dharma', suffering the pain of birth and death, so compassion arises. Second, thinking that speaking such Dharma for sentient beings is truly removing the suffering of sentient beings, so it is called 'compassion'. 'Loving-kindness' also has three types: first, loving-kindness towards sentient beings, arising from sentient beings, wanting to give them happiness. Second, loving-kindness based on Dharma, arising from sentient beings being merely aggregates of the five skandhas, without self, without person, thereby giving rise to loving-kindness. Third, unconditioned loving-kindness, observing that all Dharmas are ultimately empty and still, thereby giving rise to loving-kindness. How does loving-kindness based on Dharma and unconditioned loving-kindness arise? The explanation is the same as for 'compassion'. 'Giving' has two types: first, inner giving, which is giving up all head, eyes, limbs, hands, feet, ears, and nose. Second, outer giving, which is giving away surplus necessities. 'Diligence' has two types: one is diligent and unwearied in worldly practice, and the other is diligent and unwearied in transcendental practice. If explained broadly, there are countless types. The Mahaprajnaparamita Shastra (Great Wisdom Treatise) has four types of wisdom, as stated in the Bhumi-sparsha Sutra: first, achieving hearing wisdom (hearing wisdom) in the five sciences (five sciences); second, achieving thinking wisdom (thinking wisdom); third, achieving cultivation wisdom (cultivation wisdom).
。四成證行。知世智中有其二種。如地持說。一如世間知。二如世間轉。如世間知是其解也。如世間轉是其行也。知世知中有其二種。一知世間事。謂知眾生及器世間。二知世間義及第一義。謂於世間八行觀察。何者八行。廣如上說。謂觀世間苦世間集世間滅世間道世間味世間過世間出世間第一義。此八行中前七觀察世間之義。后一觀察世第一義。如世轉中亦有二種。一隨自所宜。二隨他所宜。量宜攝他。慚愧有四。如地持說。一所不應作而故為之。心生慚愧。二所應作不隨建立。心生慚愧。三所不應作作已覆藏。而生慚愧。四所應作作已反悔。而生慚愧。勇猛力中有其二種。一不退力自分不失。二不轉力勝進能入。供養有二。如地論說。一利養供養。財物奉施。二行供養。行修上順亦得分三。如地經說。一利養供養。謂衣食等。二敬供養。謂香華等。三行供養。所謂修行信戒施等。或說十種。如地持論(此二門竟)。
次明對治。如地持說。放逸懈怠不受菩薩戒。違佛菩提。以信對治。問曰。信心應治不信。何緣乃治放逸懈怠不受戒等乎。釋言。以其內心不信故為放逸。不受禁戒。舉此為彰內心不信。于諸眾生有殺害想。違于大悲。大悲以對治。于諸眾生有瞋恚心。違于大慈。以慈對治。顧身命財。違于惠施
【現代漢語翻譯】 現代漢語譯本：四種成就德行的途徑。瞭解世俗智慧有兩種，如《地持經》所說：一是『如世間知』，二是『如世間轉』。『如世間知』是指理解，『如世間轉』是指實踐。瞭解世俗知識有兩種：一是瞭解世間事，即瞭解眾生和器世間；二是瞭解世間義和第一義，即對世間的八種行進行觀察。哪八種行？詳細內容如前所述，即觀察世間的苦、世間的集（苦的根源）、世間的滅（苦的止息）、世間的道（滅苦的途徑）、世間的樂味、世間的過患、世間的出離以及世間第一義（涅槃）。這八種行中，前七種是觀察世間之義，后一種是觀察世間第一義。『如世間轉』也有兩種：一是隨順自己的情況，二是隨順他人的情況，衡量情況來幫助他人。慚愧心有四種，如《地持經》所說：一是本不應該做卻故意去做，心中產生慚愧；二是應該做卻沒有去做，心中產生慚愧；三是不應該做的事情做了之後又加以掩蓋，從而產生慚愧；四是應該做的事情做了之後又後悔，從而產生慚愧。勇猛力有兩種：一是不退力，保持自己的本分而不喪失；二是不轉力，能夠勝過並進入更高的境界。供養有兩種，如《地論》所說：一是利養供養，即用財物進行奉獻；二是行供養，即通過修行來向上順應，也可以分為三種，如《地經》所說：一是利養供養，如衣服、食物等；二是敬供養，如香、花等；三是行供養，即修行信心、戒律、佈施等。或者說有十種，如《地持論》（以上兩種門類結束）。 接下來闡明對治。如《地持經》所說，放逸、懈怠、不接受菩薩戒，違背佛陀的菩提之道，要用信心來對治。有人問：信心應該對治不信，為什麼能對治放逸、懈怠、不接受戒律等呢？回答說：因為內心不信才會放逸，不接受禁戒，這表明了內心不信。對於眾生有殺害的想法，違背了大悲心，要用大悲心來對治。對於眾生有嗔恚心，違背了大慈心，要用慈心來對治。顧惜自身性命和財產，違背了惠施（佈施）。
【English Translation】 English version: There are four ways to attain virtuous conduct. Understanding worldly wisdom has two aspects, as stated in the 'Bodhisattva-bhumi Sutra' ('地持經'): one is 'knowing the world as it is' ('如世間知'), and the other is 'acting in the world' ('如世間轉'). 'Knowing the world as it is' refers to understanding, while 'acting in the world' refers to practice. Understanding worldly knowledge has two aspects: one is knowing worldly affairs, which means understanding sentient beings and the physical world (器世間); the other is knowing the meaning of the world and the ultimate meaning, which means observing the eight practices in the world. What are the eight practices? The details are as mentioned above, namely, observing the suffering of the world, the accumulation of the world (the origin of suffering), the cessation of the world (the end of suffering), the path of the world (the way to end suffering), the taste of the world, the faults of the world, the escape from the world, and the ultimate meaning of the world (Nirvana). Among these eight practices, the first seven are observing the meaning of the world, and the last one is observing the ultimate meaning of the world. 'Acting in the world' also has two aspects: one is according to one's own situation, and the other is according to the situation of others, measuring the situation to help others. There are four kinds of shame and remorse, as stated in the 'Bodhisattva-bhumi Sutra': one is doing what should not be done intentionally, and feeling shame and remorse in the heart; two is not doing what should be done, and feeling shame and remorse in the heart; three is concealing what should not be done after doing it, and feeling shame and remorse; four is regretting what should be done after doing it, and feeling shame and remorse. There are two kinds of courageous strength: one is the strength of non-regression, maintaining one's own duty without losing it; the other is the strength of non-transformation, being able to overcome and enter a higher state. There are two kinds of offerings, as stated in the 'Dasabhumika Sutra' ('地論'): one is material offerings, which is offering with wealth; the other is practice offerings, which is upwardly conforming through practice, and can also be divided into three kinds, as stated in the 'Bodhisattva-bhumi Sutra': one is material offerings, such as clothing and food; two is respectful offerings, such as incense and flowers; three is practice offerings, which is practicing faith, precepts, and giving. Or it is said that there are ten kinds, as stated in the 'Bodhisattva-bhumi Sutra' (the end of these two categories). Next, explain the antidotes. As stated in the 'Bodhisattva-bhumi Sutra', indulgence, laziness, and not accepting the Bodhisattva precepts violate the Buddha's path to Bodhi, and should be counteracted with faith. Someone asks: Faith should counteract disbelief, why can it counteract indulgence, laziness, not accepting precepts, etc.? The answer is: because the inner mind does not believe, it will be indulgent and not accept the precepts, which shows the inner disbelief. Having thoughts of harming sentient beings violates great compassion, and should be counteracted with great compassion. Having anger towards sentient beings violates great loving-kindness, and should be counteracted with loving-kindness. Cherishing one's own life and property violates generosity (giving).
。以舍對治。于諸眾生多求眾具。違于不倦。不倦對治。問曰。不倦應治懈怠。何緣對治多求眾具。釋言。以求世間事故。妨修出道故。以不倦對治求眾具。無方便智違于知論。以知論對治。不善隨順違隨順他。以隨順對治。于修善法放逸懈怠違于慚愧。以慚愧對治。于生死苦其心怯弱違于勇猛。勇猛對治。于佛疑惑違于供養。以供養對治。對治如是(此三門竟)。
次明因起次第之義。如地持說。聞菩薩藏。信有菩提。故先明信。信菩提故。念諸眾生在生死苦。不得彼法。故起悲心。悲眾生故。欲度脫之。故起慈心。以悲慈故修行慧施。故次明舍。為法施故。修行正義。心無厭惰。故次不倦。以不倦故能知聖教。故次知論。知經論故善解時宜。故知世間。知世間故久在世間。喜生深過。故起慚愧。以慚愧故不隨煩惱。得勇健力。勇健力故能修善法。多獲財利供養如來。次第如是(此四門竟)。
次據行修分別十行。行謂自利利他之道。如地論說。初一信心是自利行。信諸佛法求必得故。悲慈利他。以能安穩與樂心故。舍者以財攝利他行。不疲倦者自攝法行。知經知世者。以法攝他行。后之三種攝護前七。通利自他。慚愧勇猛護前七種。問曰。慚愧云何護前。以慚愧故令前七種離障清凈。故名為護。問曰
【現代漢語翻譯】 以舍（放棄）對治。對於眾多眾生，貪求各種資具，違背了不倦（精進）。用不倦來對治。問：不倦應該對治懈怠，為何用來對治貪求資具？答：因為貪求世間事物，會妨礙修習出世之道，所以用不倦來對治貪求資具。缺乏方便智慧，違背了知論（通曉經論）。用知論來對治。不善於隨順他人，違背了隨順他。用隨順來對治。對於修習善法，放逸懈怠，違背了慚愧。用慚愧來對治。對於生死之苦，內心怯弱，違背了勇猛。用勇猛來對治。對於佛陀產生疑惑，違背了供養。用供養來對治。對治就是這樣（以上是三種對治法）。
接下來闡明因果生起的次第。如《地持經》所說：聽聞菩薩藏，相信有菩提（覺悟），所以首先闡明信。因為相信菩提，所以想到眾多眾生在生死苦海中，無法得到這種解脫之法，因此生起悲心。因為悲憫眾生，想要救度他們，所以生起慈心。因為悲心和慈心，修行佈施智慧，所以接下來闡明舍（佈施）。爲了法佈施，修行正義，內心沒有厭倦和懈怠，所以接下來是不倦（精進）。因為不倦，所以能夠通曉聖教，所以接下來是知論（通曉經論）。因為通曉經論，所以善於瞭解時機和適宜，所以瞭解世間。因爲了解世間，長久處於世間，容易產生過失，所以生起慚愧。因為慚愧，不隨順煩惱，得到勇健的力量。因為勇健的力量，能夠修習善法，獲得眾多財利來供養如來。次第就是這樣（以上是四種次第）。
接下來根據修行來分別十行。行是指自利利他的道路。如《地論》所說：最初的信心是自利行，因為相信諸佛之法，求取必定能夠得到。悲心和慈心是利他行，因為能夠使眾生安穩快樂。舍（佈施）是通過財物來攝取利益眾生的行為。不疲倦（精進）是自我攝取的法行。知經（通曉經藏）和知世（通曉世間法）是用佛法來攝取利益他人的行為。後面的三種行為攝護前面的七種行為，使自利利他都通達順利。慚愧和勇猛是守護前面的七種行為。問：慚愧如何守護前面的行為？答：因為有慚愧，使前面的七種行為遠離障礙，清凈無染，所以稱為守護。問：
【English Translation】 Using '舍' (abandonment) as an antidote. Being greedy for various necessities for many sentient beings violates '不倦' (diligence). Using '不倦' (diligence) as an antidote. Question: '不倦' (diligence) should be an antidote to laziness, why is it used to counteract greed for necessities? Answer: Because seeking worldly affairs hinders the cultivation of the path to liberation, therefore '不倦' (diligence) is used to counteract the greed for necessities. Lacking skillful wisdom violates '知論' (understanding the scriptures). Using '知論' (understanding the scriptures) as an antidote. Not being good at conforming violates '隨順他' (following others). Using '隨順' (following) as an antidote. Being lax and lazy in cultivating good deeds violates '慚愧' (shame and remorse). Using '慚愧' (shame and remorse) as an antidote. Being timid in the face of the suffering of birth and death violates '勇猛' (courage). Using '勇猛' (courage) as an antidote. Having doubts about the Buddha violates '供養' (offering). Using '供養' (offering) as an antidote. Such is the antidote (these are the three types of antidotes).
Next, explaining the meaning of the order of arising of causes. As stated in the Bodhisattvabhumi Sutra: Hearing the Bodhisattva Pitaka, believing in the existence of Bodhi (enlightenment), therefore first explaining faith. Because of faith in Bodhi, thinking of the many sentient beings in the suffering of birth and death, unable to obtain this Dharma, therefore arising compassionate heart. Because of compassion for sentient beings, wanting to liberate them, therefore arising loving-kindness. Because of loving-kindness and compassion, practicing the wisdom of giving, therefore next explaining '舍' (giving). For the sake of Dharma giving, practicing righteousness, the mind without weariness or laziness, therefore next is '不倦' (diligence). Because of '不倦' (diligence), able to understand the holy teachings, therefore next is '知論' (understanding the scriptures). Because of understanding the scriptures, being good at understanding the timing and appropriateness, therefore understanding the world. Because of understanding the world, being in the world for a long time, easily generating faults, therefore arising '慚愧' (shame and remorse). Because of '慚愧' (shame and remorse), not following afflictions, obtaining courageous strength. Because of courageous strength, able to cultivate good deeds, obtaining many riches to offer to the Tathagata. Such is the order (these are the four types of order).
Next, according to the practice, distinguishing the ten practices. Practice refers to the path of benefiting oneself and others. As stated in the Shastra on the Stages of the Earth: The initial faith is the practice of benefiting oneself, because believing in the Buddhas' Dharma, seeking and surely obtaining. Compassion and loving-kindness are the practice of benefiting others, because able to bring peace and happiness to sentient beings. '舍' (Giving) is the act of gathering and benefiting sentient beings through wealth. '不疲倦' (Diligence) is the Dharma practice of self-gathering. '知經' (Understanding the Sutras) and '知世' (Understanding the World) are the acts of gathering and benefiting others through the Dharma. The latter three practices protect the preceding seven, making both self-benefit and benefiting others smooth and successful. '慚愧' (Shame and Remorse) and '勇猛' (Courage) protect the preceding seven practices. Question: How does '慚愧' (Shame and Remorse) protect the preceding practices? Answer: Because of '慚愧' (Shame and Remorse), the preceding seven practices are free from obstacles and pure, therefore it is called protection. Question:
。信心能治不信。乃至知世能治不知。何須慚愧。而言慚愧護前七種。令其離障。釋言。對治有遠有近。信治不信。乃至知世對治不知。是近對治。以慚愧故令前離障。是遠對治。治相云何。以慚愧故修起信心。遠離不信。以慚愧故起悲慈心。遠離瞋恚。乃至以有慚愧心故學知世間。遠離不知。如六度中。以精進故修施治慳。乃至以有精進心故修慧離癡。此亦如是。問曰。勇猛云何護前。以勇猛故令前七種善法不壞。故名為護。第十供養。如說修行攝前七種。問曰。供養云何攝前。釋有兩義。一攝之令生菩薩為修行供養故起前七種。二攝令得果。二種供養得二種身。令前七種同得二身。何者二身。如地論說。一利養供養。得上妙身。此亦名為功德色身。二行供養。得調柔心。此亦名為智慧法身。問曰。修行云何攝前。釋言。菩薩如說行故起前七種。若復通論十俱自利。修此自求菩提果故。十俱利他。修此求佛。利眾生故(此五門竟)。
次就所成分別十行。如地論說。初之三種深心成就。后之七種修行成就。地持論中說為二凈。前三心凈。后七名為行方便凈。善法建立名為成就。出障無染故云清凈。通則十種俱皆是心。並是其行。但今分相。前三是其行方便心。說為心成。后七是其造緣正行。故名行成行方便凈
【現代漢語翻譯】 現代漢語譯本：信心能夠對治不信（缺乏信心）。乃至瞭解世間事理能夠對治不知（無知）。為何需要慚愧呢？說慚愧能夠護持前面的七種善法，使它們遠離障礙。解釋說，對治有遠和近的區別。信心對治不信，乃至瞭解世間事理對治無知，這是近對治。因為有慚愧的緣故，使前面的善法遠離障礙，這是遠對治。對治的相狀是怎樣的呢？因為有慚愧的緣故，修習生起信心，遠離不信。因為有慚愧的緣故，生起悲憫慈愛之心，遠離嗔恚。乃至因為有慚愧心的緣故，學習瞭解世間事理，遠離無知。如同六度（佈施、持戒、忍辱、精進、禪定、智慧）中，因為精進的緣故，修習佈施來對治慳吝，乃至因為有精進心的緣故，修習智慧來遠離愚癡。這裡也是如此。問：勇猛如何護持前面的善法呢？因為勇猛的緣故，使前面的七種善法不被破壞，所以稱為護持。第十是供養。如法修行能夠攝持前面的七種善法。問：供養如何攝持前面的善法呢？解釋有兩種含義。一是攝持它們使之生起，菩薩爲了修行供養的緣故而生起前面的七種善法。二是攝持它們使之得到果報。兩種供養得到兩種身。使前面的七種善法一同得到兩種身。哪兩種身呢？如《地論》所說，一是利養供養，得到上妙身。這也稱為功德色身。二是行供養，得到調柔心。這也稱為智慧法身。問：修行如何攝持前面的善法呢？解釋說，菩薩如法修行，因此生起前面的七種善法。如果通盤來說，這十種善法都既能自利，修習這些是爲了自己求得菩提果的緣故；又能利他，修習這些是爲了成佛，利益眾生的緣故（這五門講完了）。 接下來就所成就的果報來分別這十行。如《地論》所說，最初的三種是深心成就，後面的七種是修行成就。《地持論》中說為二凈，前面的三種是心凈，後面的七種稱為行方便凈。善法建立就叫做成就，出離障礙沒有染污所以叫做清凈。通而言之，這十種都是心，也都是行。但現在分別它們的相狀，前面的三種是行方便心，所以說是心成就。後面的七種是造作因緣的正行，所以說是行成就，行方便凈。
【English Translation】 English version: Confidence can cure non-confidence (lack of faith). Furthermore, understanding worldly affairs can cure ignorance (lack of knowledge). Why is there a need for shame and remorse? It is said that shame and remorse can protect the preceding seven good dharmas, enabling them to be free from obstacles. Explanation: There are distant and near cures. Confidence cures non-confidence, and understanding worldly affairs cures ignorance; these are near cures. Because of shame and remorse, the preceding dharmas are freed from obstacles; this is a distant cure. What is the nature of the cure? Because of shame and remorse, one cultivates and generates confidence, staying away from non-confidence. Because of shame and remorse, one generates compassion and loving-kindness, staying away from anger and hatred. Furthermore, because of having a sense of shame and remorse, one learns to understand worldly affairs, staying away from ignorance. It is like in the Six Perfections (Dāna (generosity or giving), Śīla (ethics or morality), Kṣānti (patience), Vīrya (effort or diligence), Dhyāna (meditation or concentration), and Prajñā (wisdom)), because of diligence, one cultivates giving to cure stinginess, and furthermore, because of having a diligent mind, one cultivates wisdom to stay away from delusion. This is also like that. Question: How does courage protect the preceding dharmas? Because of courage, the preceding seven good dharmas are not destroyed, therefore it is called protection. The tenth is offering (Pūjā). Practicing according to the teachings can gather in the preceding seven dharmas. Question: How does offering gather in the preceding dharmas? There are two meanings in the explanation. First, it gathers them in to cause them to arise; Bodhisattvas arise the preceding seven dharmas for the sake of practicing offering. Second, it gathers them in to obtain the result. The two types of offering obtain two types of bodies. It causes the preceding seven dharmas to together obtain two bodies. What are the two bodies? As the Dìlùn (Dasabhūmika Sūtra Śāstra) says, first is the offering of material benefits, obtaining the supreme and wonderful body. This is also called the meritorious form body. Second is the offering of practice, obtaining a tamed and gentle mind. This is also called the wisdom dharma body. Question: How does practice gather in the preceding dharmas? Explanation: Bodhisattvas practice according to the teachings, therefore the preceding seven dharmas arise. If speaking comprehensively, these ten dharmas are both for self-benefit, cultivating these is for seeking the fruit of Bodhi (enlightenment) for oneself; and also for benefiting others, cultivating these is for becoming a Buddha (Buddha) and benefiting sentient beings (this concludes the five aspects). Next, based on the accomplished results, these ten practices are distinguished. As the Dìlùn (Dasabhūmika Sūtra Śāstra) says, the first three are the accomplishment of profound mind, and the latter seven are the accomplishment of practice. In the Dìchí Lùn (Yogācārabhūmi-śāstra), they are said to be two purities; the first three are the purity of mind, and the latter seven are called the purity of skillful means of practice. Establishing good dharmas is called accomplishment, and departing from obstacles without defilement is called purity. Generally speaking, these ten are all mind, and they are all practice. But now, distinguishing their characteristics, the first three are the skillful means of the mind of practice, therefore it is said to be the accomplishment of mind. The latter seven are the correct practice of creating conditions, therefore it is said to be the accomplishment of practice, the purity of skillful means of practice.
。所成如是(此六門竟)。
次約六度共相收攝。初一信心起行方便。六度不收。餘九是其六度所攝。悲慈二門是禪度攝故。彼十二門禪之中。八禪及與四無量心通名為禪。舍是檀度。不疲倦者是精進度。知經知世是其慧度。慚愧戒度。堅固力中義有兩兼。處苦不動。是其忍度。于諸善法勇猛不退。是精進度。第十門中如說修行通攝六度。供養諸佛義有兩兼。財物供養是其檀度。行供養者通攝六度(此七門竟)。
次辨離合廢立之義。先釋離合。問曰。悲慈心數法中一無瞋性。何故分二。慚之與愧心數法中是別心數。何故合乎。釋言。悲慈心法雖一四義不同。故分二種。一功能不同。悲能拔苦。慈能與樂。二治患不同。悲止害覺。慈息貪慾。又悲能除微細之瞋。慈遣粗重。三境界不同。悲心多緣苦眾生起。慈緣無樂眾生而起。四得報不同。悲得空處。慈生遍凈。慚之與愧心法雖別四義同。故合之為一。一功能同。同令諸行出障清凈。二治過同。同離殺盜邪淫等過。三境界同。同於離過集善行中生慚愧心。四果報同。所得果報無異處故。離合如是。次辨廢立。問曰。經說四無量心。為利他行。今此何故偏說悲慈不論喜舍。釋言。法門有其二種。一具義門。有行皆說。二隱顯門。有立有廢。今據隱顯偏立悲慈
【現代漢語翻譯】 （以上是六門的總述。）
接下來，從六度（檀那、尸羅、忍辱、精進、禪定、般若）共相的角度進行歸納。最初的『信心起行方便』不被六度所包含。其餘九門都屬於六度所攝。『悲』和『慈』二門屬於禪定度，因為那十二門禪定中，八禪以及四無量心（慈、悲、喜、舍）都統稱為禪定。『舍』是佈施度。『不疲倦』是精進度。『知經知世』是智慧度。『慚愧』是戒律度。『堅固力』一門中，含義兼具兩方面：處於苦難中不動搖，是忍辱度；對於各種善法勇猛精進不退轉，是精進度。第十門中，『如說修行』普遍包含六度。『供養諸佛』一門，含義兼具兩方面：財物供養是佈施度；以行動供養則普遍包含六度。（以上是七門的總述。）
接下來辨析離合、廢立的含義。首先解釋離合。有人問：『悲』和『慈』在心數法中都包含『無瞋』的性質，為什麼要把它們分為兩種？『慚』和『愧』在心數法中是不同的心數，為什麼要把它們合為一體？解釋說：『悲』和『慈』雖然都是一種心法，但有四種不同的意義，所以分為兩種。一是功能不同，『悲』能拔除痛苦，『慈』能給予快樂。二是治療的弊病不同，『悲』能止息傷害的念頭，『慈』能止息貪慾。而且，『悲』能去除微細的瞋恨，『慈』能去除粗重的瞋恨。三是境界不同，『悲』心多緣于受苦的眾生而生起，『慈』心緣于沒有快樂的眾生而生起。四是得到的果報不同，『悲』得到空無邊處天（Ākāśānantyāyatana），『慈』生於遍凈天（Subhakinna）。『慚』和『愧』雖然是不同的心法，但有四種相同的意義，所以合為一體。一是功能相同，都能使各種行為遠離障礙而清凈。二是去除的過失相同，都能遠離殺盜邪淫等過失。三是境界相同，都在遠離過失、積聚善行的過程中產生慚愧心。四是果報相同，所得到的果報沒有不同之處。離合的含義就是這樣。接下來辨析廢立。有人問：經典中說四無量心（catasro apramāṇāḥ）是爲了利益他人而修行的，為什麼這裡只說『悲』和『慈』，而不說『喜』和『舍』呢？解釋說：法門有兩種，一是具義門，所有修行都說；二是隱顯門，有建立也有廢除。現在是根據隱顯門，偏重建立『悲』和『慈』。
【English Translation】 (The above concludes the six gates.)
Next, they are collected in terms of the common characteristics of the Six Perfections (Six Pāramitās). The initial 'faith to initiate practice' is not included in the Six Perfections. The remaining nine gates are included in the Six Perfections. 'Compassion (karuṇā)' and 'loving-kindness (maitrī)' are included in the Perfection of Dhyāna (jhāna-pāramitā), because among those twelve gates of Dhyāna, the Eight Dhyānas and the Four Immeasurables (catasro apramāṇāḥ) (loving-kindness, compassion, sympathetic joy, and equanimity) are collectively called Dhyāna. 'Giving up (舍)' is the Perfection of Generosity (dāna-pāramitā). 'Not being weary' is the Perfection of Diligence (vīrya-pāramitā). 'Knowing the scriptures and knowing the world' is the Perfection of Wisdom (prajñā-pāramitā). 'Shame and remorse' are the Perfection of Morality (śīla-pāramitā). In the gate of 'firm strength', the meaning encompasses two aspects: remaining unmoved in suffering is the Perfection of Patience (kṣānti-pāramitā); being courageous and unretreating in all good dharmas is the Perfection of Diligence. In the tenth gate, 'practicing according to the teachings' universally encompasses the Six Perfections. The gate of 'offering to all Buddhas' encompasses two aspects: offering material goods is the Perfection of Generosity; offering through actions universally encompasses the Six Perfections. (The above concludes the seven gates.)
Next, the meaning of separation and combination, and abolishment and establishment, are distinguished. First, the separation and combination are explained. Someone asks: 'Compassion and loving-kindness both contain the nature of non-anger in mental factors, why are they divided into two? Shame and remorse are different mental factors, why are they combined into one?' The explanation is: Although compassion and loving-kindness are one type of mental state, they have four different meanings, so they are divided into two. First, their functions are different: compassion can remove suffering, and loving-kindness can give happiness. Second, the afflictions they treat are different: compassion can stop the feeling of harm, and loving-kindness can stop greed. Moreover, compassion can remove subtle anger, and loving-kindness can remove coarse anger. Third, their objects are different: compassion arises mostly in relation to suffering beings, and loving-kindness arises in relation to beings without happiness. Fourth, the results they obtain are different: compassion obtains the Realm of Boundless Space (Ākāśānantyāyatana), and loving-kindness is born in the Pure Abode Heaven (Subhakinna). Although shame and remorse are different mental factors, they have four identical meanings, so they are combined into one. First, their functions are the same: both enable all actions to be free from obstacles and pure. Second, the faults they remove are the same: both can remove faults such as killing, stealing, and sexual misconduct. Third, their objects are the same: both generate shame and remorse in the process of abandoning faults and accumulating good deeds. Fourth, their results are the same: the results obtained are no different. This is the meaning of separation and combination. Next, the abolishment and establishment are distinguished. Someone asks: The scriptures say that the Four Immeasurables (catasro apramāṇāḥ) are practiced for the benefit of others, why are only compassion and loving-kindness mentioned here, and not sympathetic joy and equanimity? The explanation is: There are two types of Dharma gates: one is the gate of complete meaning, where all practices are spoken of; the other is the gate of concealment and manifestation, where there is establishment and abolishment. Now, according to the gate of concealment and manifestation, compassion and loving-kindness are emphasized.
。廢其喜舍。良以悲慈正是拔苦與樂行。故所以偏立。喜舍助行不能正益。故廢不論(此八門竟)。
次明十行淺深分齊。分齊有三。一緣修十行。謂於六識七識心中修行信等。二是真實有作十行。謂於六識七識心中修習諸行。勛發真心。令真心中諸德集起。三者真實無作十行。真識之心體是一切功德之性。煩惱覆故於己無用。后修對治斷煩惱時。本隱真心顯成今德。說為信等。德從緣顯。不從緣生。故名無作。三中初一義等如火。次一如似金莊嚴具。后一如金。故地論言。信等善法猶如真金。攝德從體。后之二種通說如金。如真金故說為地體。十行如是。
十明義
十明之義出華嚴經。知法顯了故名為明。明義不同一門說十。十名是何。一他心智明。一切眾生心心數法悉如實知。二天眼智明。一切色像明瞭無礙。三宿命智明。於過去世他及自身八種事六種同行皆如實知。四入未來際無礙智明。一切眾生未來世中生死流轉若出若沒皆如實知。五天耳智明。於十方界一切音聲。若聞不聞隨意自在。六安住無畏神力智明。具足無量不可思議大神通力。於十方界若來若去自在無礙。七分別一切音聲智明。一切眾生語言差別皆如實知。八出生無量色身智明。種種色像悉能現化。九知一切法真實智明。於一切
【現代漢語翻譯】 現代漢語譯本：捨棄喜舍（Upeksha and Mudita）。這是因為悲（Karuna）和慈（Metta）正是拔除痛苦和給予快樂的行為，所以特別強調。喜舍作為輔助行為，不能直接帶來利益，因此捨棄不論（以上八門講完）。
接下來闡明十行（Ten Practices）的淺深層次。層次有三種：一是緣修十行，即在六識（Six Consciousnesses）、七識（Seventh Consciousness）心中修行信（Faith）等。二是真實有作十行，即在六識、七識心中修習各種行為，激發真心（True Mind），使真心中各種功德聚集生起。三是真實無作十行，真識（True Consciousness）的心體是一切功德的本性，因為煩惱覆蓋而無法為自己所用。後來通過修行對治斷除煩惱時，原本隱藏的真心顯現成為現在的功德，稱為信等。功德從因緣顯現，而不是從因緣產生，所以稱為無作。三種之中，第一種的意義如同火，第二種如同用金裝飾的器具，第三種如同金子本身。所以《地論》說，信等善法猶如真金。從本體攝取功德，后兩種可以通稱為金。因為如同真金，所以說為地體。十行就是這樣。
十、明義
十明（Ten Illuminations）的意義出自《華嚴經》（Avatamsaka Sutra）。因為知法顯現明瞭，所以稱為明。明的意義不同，一門說了十種。這十種名稱是什麼？一、他心智明（Clairvoyance of Others' Minds）。對一切眾生的心和心所法都能如實知曉。二、天眼智明（Clairvoyance of Heavenly Eye）。對一切色像都能明瞭無礙。三、宿命智明（Clairvoyance of Past Lives）。對於過去世他人和自身的八種事和六種同行都能如實知曉。四、入未來際無礙智明（Unobstructed Clairvoyance of Entering the Future）。對一切眾生未來世中的生死流轉，無論是出現還是消失都能如實知曉。五、天耳智明（Clairaudience of Heavenly Ear）。對於十方世界的一切音聲，無論是聽到還是聽不到都能隨意自在。六、安住無畏神力智明（Clairvoyance of Fearless Spiritual Power）。具足無量不可思議的大神通力，在十方世界無論是來還是去都自在無礙。七、分別一切音聲智明（Clairvoyance of Differentiating All Sounds）。對一切眾生的語言差別都能如實知曉。八、出生無量色身智明（Clairvoyance of Manifesting Limitless Forms）。能夠顯現變化種種色像。九、知一切法真實智明（Clairvoyance of Knowing the Truth of All Dharmas）。對於一切
【English Translation】 English version: Abandoning Upeksha (equanimity) and Mudita (sympathetic joy). This is because Karuna (compassion) and Metta (loving-kindness) are precisely the actions of removing suffering and giving happiness, so they are particularly emphasized. Upeksha and Mudita, as auxiliary practices, cannot directly bring benefits, so they are abandoned and not discussed (the above eight gates are finished).
Next, clarify the shallow and deep levels of the Ten Practices. There are three levels: First, the Ten Practices of Conditioned Cultivation, which means cultivating faith (Shraddha) and so on in the minds of the six consciousnesses (Six Consciousnesses) and the seventh consciousness (Seventh Consciousness). Second, the Ten Practices of Real and Active Cultivation, which means cultivating various actions in the minds of the six consciousnesses and the seventh consciousness, stimulating the True Mind (True Mind), and causing various merits to gather and arise in the True Mind. Third, the Ten Practices of Real and Inactive Cultivation, the mind-essence of True Consciousness (True Consciousness) is the nature of all merits, but because it is covered by afflictions, it cannot be used for oneself. Later, when afflictions are eliminated through cultivation and counteraction, the originally hidden True Mind manifests as the present merits, which are called faith and so on. Merits manifest from conditions, but are not produced from conditions, so they are called inactive. Among the three, the meaning of the first is like fire, the second is like utensils decorated with gold, and the third is like gold itself. Therefore, the Treatise on the Ten Grounds says that good dharmas such as faith are like true gold. Taking merits from the essence, the latter two can be generally called gold. Because they are like true gold, they are said to be the ground-essence. The Ten Practices are like this.
Ten, Illumination Meaning
The meaning of the Ten Illuminations (Ten Illuminations) comes from the Avatamsaka Sutra (Avatamsaka Sutra). Because knowing the Dharma is manifested clearly, it is called illumination. The meaning of illumination is different, and one gate speaks of ten. What are these ten names? First, Clairvoyance of Others' Minds (Paracitta-jñana). Knowing all beings' minds and mental phenomena as they truly are. Second, Clairvoyance of Heavenly Eye (Divyacaksu-jñana). Clearly seeing all forms and images without obstruction. Third, Clairvoyance of Past Lives (Purvanivasanusmrti-jñana). Knowing the eight kinds of events and six kinds of common practices of others and oneself in past lives as they truly are. Fourth, Unobstructed Clairvoyance of Entering the Future (Anagatanasa-jñana). Knowing the cycle of birth and death of all beings in the future, whether they appear or disappear, as they truly are. Fifth, Clairaudience of Heavenly Ear (Divyasrotra-jñana). Being free and at ease with all sounds in the ten directions, whether hearing them or not. Sixth, Clairvoyance of Fearless Spiritual Power (Rddhi-visaya-jñana). Possessing immeasurable and inconceivable great spiritual powers, being free and unobstructed in coming and going in the ten directions. Seventh, Clairvoyance of Differentiating All Sounds (Sarvaruta-kausalya-jñana). Knowing the differences in the languages of all beings as they truly are. Eighth, Clairvoyance of Manifesting Limitless Forms (Nana-rupa-nirmana-jñana). Being able to manifest and transform various forms and images. Ninth, Clairvoyance of Knowing the Truth of All Dharmas (Sarva-dharma-satya-jñana). Regarding all
法悉如實知。十入一切法滅定智明。入一切法寂滅正受。而不捨於一切所行。此十猶是六通所攝。初一是其他心智通。第二第四是天眼通。第三是其宿命智通。第五第七是天耳通。第六第八是其身通。后二是其漏盡智通。若分第九為法智通。此十便是七通所攝。十明如是。
十忍義
十忍之義出華嚴經。慧心安法。名之為忍。忍行不同。一門說十。十名是何。一隨順音聲忍。二順忍。三無生忍。四如幻忍。五如炎忍。六如夢忍。七如向忍。八如電忍。九如化忍。十如空忍。隨聲忍者。聞說一切真實之法不驚不怖。信解受持。愛樂順入。修習安忍。名隨聲忍。言順忍者。隨一切法。若深若淺若理若事若真若忘如實觀察。不違諸法。故名順忍。無生忍者。觀一切法無生無滅平等寂靜。名無生忍。如幻忍者。觀一切法皆悉如幻。一備一切一切成一。因緣虛集無有定性。名如幻忍。如炎忍者。菩薩覺悟一切世間如熱時炎。誑相虛集無有真實。無定方處。名如炎忍。如夢忍者。菩薩解知一切世間如夢所見。非有非無。不壞不著。名如夢忍。如向忍者。菩薩善覺究竟彼岸。知一切法皆悉如向。分別眾聲如呼聲向。不從內出。不從外出。不從內外出。但從緣起。而能巧便種種說法。名如向忍。如電忍者。如世電光照眾色
像。而無分別。菩薩如是照一切法。而無分別。名如電忍。如化忍者。如世化法非有非無。菩薩如是知一切法非有非無。不取不捨。名如化忍。如空忍者。如世虛空寂無所有。菩薩如是知一切法空無所有。又如虛空體性清凈。菩薩如是知一切法體性清凈。又如虛空無有差別。菩薩如是知一切法等無差別。又如虛空不生不滅。菩薩如是知一切法不生不滅。又如虛空無所分別。菩薩如是心無分別。又如虛空無所不容。菩薩如是於一切法無不攝受。又如虛空廣大無邊。菩薩如是身口及意廣大無邊。又如虛空不生不死。菩薩如是不生不死。有如是等無量種義。如世虛空。名如空忍。十中初一尋詮悟解。后之九種依義以成。十忍之義廣釋如經。但隨名字略舉宗況。
十無生忍義三門分別(一釋名 二辨相 三就位分別)
十無生忍如地經說。言無生忍者。泛釋有三。一就法分別。二就因分別。三就果分別。法中有二。一妄想法互相集起。名之為生。生體虛無故曰無生。此即經中空如來藏。二真實法用起名生。體寂無生。此即不空如來藏也。因中有四。一據修分別。六地已還次第修道。地地之中諸行新起。名之為生。七地已上諸行頓修無新起者。故曰無生。二約空有二行分別。六地已前空有間起。名之為生。七地已上
【現代漢語翻譯】 現代漢語譯本：像。而無分別。菩薩如此照見一切法，而無分別。名為如電忍。如幻化忍者，如世間的幻化之法，非有非無。菩薩如此了知一切法非有非無，不取不捨，名為如幻化忍。如虛空忍者，如世間的虛空寂靜空無所有。菩薩如此了知一切法空無所有。又如虛空體性清凈，菩薩如此了知一切法體性清凈。又如虛空沒有差別，菩薩如此了知一切法平等無差別。又如虛空不生不滅，菩薩如此了知一切法不生不滅。又如虛空沒有分別，菩薩如此心無分別。又如虛空無所不容，菩薩如此對於一切法無不攝受。又如虛空廣大無邊，菩薩如此身口及意廣大無邊。又如虛空不生不死，菩薩如此不生不死。有如此等等無量種意義，如世間虛空，名為如空忍。十種忍中最初一種是尋求解悟理解，後面的九種是依據意義而成就。十忍的意義廣泛解釋如經文所說，但只是隨著名字略微舉出其主要情況。 十無生忍的意義從三個方面來分別：（一、解釋名稱；二、辨別相狀；三、就果位來分別） 十無生忍如《地經》所說。說到無生忍，大致解釋有三種。一是就法來分別，二是就因來分別，三是就果來分別。法中有兩種：一是虛妄的想法互相聚集生起，名為生，生的體性虛無，所以說無生，這也就是經中所說的空如來藏（Tathagatagarbha）。二是真實法的功用生起名為生，體性寂靜無生，這也就是不空如來藏。因中有四種：一是根據修行來分別，六地（Bhumi）及以下次第修道，地地之中各種行為新產生起，名為生。七地及以上各種行為頓然修習沒有新產生起的，所以說無生。二是約空有二種行為來分別，六地以前空有間斷生起，名為生，七地及以上
【English Translation】 English version: Like. And without discrimination. The Bodhisattva thus illuminates all dharmas, without discrimination. This is called 'Like Electricity Endurance'. Like the Illusionary Transformation Endurance, like the world's illusionary transformation dharma, neither existent nor non-existent. The Bodhisattva thus knows all dharmas as neither existent nor non-existent, neither grasping nor abandoning, called 'Like Illusionary Transformation Endurance'. Like the Space Endurance, like the world's empty space, silent and devoid of anything. The Bodhisattva thus knows all dharmas as empty and devoid of anything. Moreover, like space whose essence is pure, the Bodhisattva thus knows all dharmas whose essence is pure. Moreover, like space without difference, the Bodhisattva thus knows all dharmas as equal and without difference. Moreover, like space neither arising nor ceasing, the Bodhisattva thus knows all dharmas as neither arising nor ceasing. Moreover, like space without discrimination, the Bodhisattva thus has no discrimination in mind. Moreover, like space that encompasses everything, the Bodhisattva thus embraces all dharmas without exception. Moreover, like space vast and boundless, the Bodhisattva thus has a body, speech, and mind that are vast and boundless. Moreover, like space neither born nor dying, the Bodhisattva thus neither born nor dying. There are such countless meanings, like the world's space, called 'Like Space Endurance'. The first of the ten endurances is seeking understanding and comprehension, while the latter nine are accomplished based on meaning. The meaning of the ten endurances is extensively explained in the scriptures, but only the main points are briefly mentioned according to their names. The meaning of the Ten Non-Arising Endurances is distinguished from three aspects: (1. Explanation of the name; 2. Discernment of the characteristics; 3. Distinction based on the stages) The Ten Non-Arising Endurances are as described in the 'Ground Sutra'. Speaking of Non-Arising Endurance, there are roughly three explanations. First, distinguishing based on the dharma; second, distinguishing based on the cause; and third, distinguishing based on the result. Within the dharma, there are two types: first, deluded thoughts mutually gathering and arising, called 'arising'; the nature of arising is empty, hence it is called 'non-arising', this is the 'empty Tathagatagarbha'. Second, the function of true dharma arising is called 'arising', the nature is silent and non-arising, this is the 'non-empty Tathagatagarbha'. Within the cause, there are four types: first, distinguishing based on practice, the six Bhumis and below cultivate the path in sequence, within each Bhumi, various actions newly arise, called 'arising'. The seventh Bhumi and above cultivate all actions suddenly without new arising, hence it is called 'non-arising'. Second, distinguishing based on the two practices of emptiness and existence, before the sixth Bhumi, emptiness and existence arise intermittently, called 'arising', the seventh Bhumi and above
寂用雙行無間起者。稱曰無生。三就修行始終分別。七地已還行修未熟。名之為生。如果未熟說為生果。八地已上行報純熟。故名無生。四隨義分別。教行集起。名之為生。證行寂滅。名為無生。果中有三。一體用分別。化用集起。名之為生。德體常寂故號無生。二體德分別。有作行德本無今有。方便修起。名之為生。性凈之體本隱今顯。不從緣造。故號無生。三智斷分別。智德集起。名之為生。斷德寂滅。說為無生。今此所論就法言耳。法中亦有無成無出及無滅等。今據一門且說無生。又此十中無生在初。從始為名。故名無生。心安此理。名無生忍(此一門竟)。
次辨其相。無生一味隨詮分十。十名是何。一者無生。二者無成。大本之中說為無起。三名無相。四名無出。大本之中名為無成。五名無失。六名無盡。七名無行。八非有有性。九初中后本等。十真如無分別入一切智智。如地論說。十中前七名事無生。第八名為自性無性。第九名為數差別無生。第十名為作業無生。四中初二破相入如。破遣染凈差別事相以入無生。名事無生。破遣一切諸法體性以入無生。名性無生。后之二種契實離相。離彼因中三世分異。名數差別無生。舍其果中佛智作業。名作業無生。事無生中初無生者。遣初地相。於事分齊初地
【現代漢語翻譯】 現代漢語譯本：寂靜和作用同時並行，沒有間斷地生起，這被稱為『無生』（anutpāda，不生）。從修行過程的始終來分別，七地（bhūmi，菩薩修行的階段）及以下的修行尚未成熟，因此稱為『生』。如果說未成熟的狀態是『生果』，那麼八地及以上的修行果報純熟，所以稱為『無生』。從意義上分別，教法和行為的積聚生起，稱為『生』；證悟的修行寂靜滅除，稱為『無生』。在果位中，有三種分別：一是體和用的分別，化現和作用的積聚生起，稱為『生』；德行的本體常住寂靜，所以稱為『無生』。二是本體和德行的分別，有為的德行本來沒有現在才有，通過方便修行而生起，稱為『生』；自性清凈的本體本來隱藏現在顯現，不從因緣造作，所以稱為『無生』。三是智慧和斷除的分別，智慧的德行積聚生起，稱為『生』；斷除煩惱的德行寂靜滅除，稱為『無生』。現在這裡所討論的，是就法而言。法中也有無成、無出以及無滅等等，現在根據一個方面，暫且說『無生』。而且這十種之中，『無生』排在最前面，從開始作為名稱，所以稱為『無生』。心安住于這個道理，稱為無生忍（anutpatti-dharma-kṣānti，對不生不滅之法理的忍可）。（這一門結束）
其次辨別它的相狀。『無生』的唯一真味，隨著詮釋而分為十種。這十個名稱是什麼？一是『無生』（anutpāda，不生），二是『無成』（asiddha，不成就），《大本經》中說為『無起』（anutpāda，不生起），三是『無相』（alakṣaṇa，無相），四是『無出』（anirgama，無出），《大本經》中名為『無成』（asiddha，不成就），五是『無失』（anapāya，無失），六是『無盡』（akṣaya，無盡），七是『無行』（acāra，無行），八是『非有有性』（nāsti-svabhāva，非有自性），九是『初中后本等』（ādy-anta-madhya-sama，初始、中間、最終平等），十是『真如無分別入一切智智』（tathatā-nirvikalpa-sarvajñatā-jñāna-praveśa，如實不分別進入一切智智）。如《地論》所說，十種之中，前七種名為『事無生』（vastu-anutpāda，事物不生），第八種名為『自性無性』（svabhāva-niḥsvabhāva，自性無自性），第九種名為『數差別無生』（saṃkhyā-viśeṣa-anutpāda，數量差別不生），第十種名為『作業無生』（karma-anutpāda，作業不生）。四種之中，前兩種破除現象而入真如，破除染污和清凈的差別事相而進入『無生』，名為『事無生』。破除一切諸法的體性而進入『無生』，名為『性無生』。后兩種契合實相而遠離相狀，遠離因地中過去、現在、未來三世的差異，名為『數差別無生』。捨棄果地中佛智的作業，名為『作業無生』。『事無生』中，最初的『無生』，遣除初地（prathamā bhūmi，歡喜地）的相狀。在事物的界限上，初地（prathamā bhūmi，歡喜地）
【English Translation】 English version: That which arises simultaneously and without interruption, with both quiescence and function, is called 'anutpāda' (non-arising). Differentiating from the beginning to the end of the path of practice, the practice of the seventh bhūmi (stage of Bodhisattva practice) and below is not yet mature, and is therefore called 'arising'. If the immature state is said to be the 'fruit of arising', then the fruition of practice of the eighth bhūmi and above is purely mature, hence it is called 'anutpāda'. Differentiating according to meaning, the accumulation and arising of teachings and actions is called 'arising'; the quiescence and cessation of the practice of realization is called 'anutpāda'. Within the fruit, there are three distinctions: first, the distinction between substance and function, the accumulation and arising of transformation and function is called 'arising'; the essence of virtue is eternally quiescent, hence it is called 'anutpāda'. Second, the distinction between essence and virtue, the virtue of conditioned action, originally non-existent but now existing, arises through skillful practice, and is called 'arising'; the essence of self-nature, originally hidden but now revealed, is not created from conditions, hence it is called 'anutpāda'. Third, the distinction between wisdom and cessation, the accumulation and arising of the virtue of wisdom is called 'arising'; the quiescence and cessation of the virtue of eliminating afflictions is called 'anutpāda'. What is being discussed here is in terms of the Dharma. Within the Dharma, there are also non-becoming, non-emerging, and non-ceasing, etc. Now, based on one aspect, we will temporarily discuss 'anutpāda'. Moreover, among these ten, 'anutpāda' is at the beginning, taking the beginning as the name, hence it is called 'anutpāda'. The mind abiding in this principle is called anutpatti-dharma-kṣānti (acceptance of the principle of non-arising). (This section ends)
Next, we distinguish its characteristics. The singular flavor of 'anutpāda' is divided into ten according to the explanation. What are these ten names? First is 'anutpāda' (non-arising), second is 'asiddha' (non-accomplishment), which is called 'anutpāda' (non-arising) in the Mahāvastu, third is 'alakṣaṇa' (without characteristics), fourth is 'anirgama' (non-emergence), which is called 'asiddha' (non-accomplishment) in the Mahāvastu, fifth is 'anapāya' (non-loss), sixth is 'akṣaya' (non-exhaustion), seventh is 'acāra' (non-action), eighth is 'nāsti-svabhāva' (non-existent self-nature), ninth is 'ādy-anta-madhya-sama' (equal in beginning, middle, and end), tenth is 'tathatā-nirvikalpa-sarvajñatā-jñāna-praveśa' (entering the wisdom of all-knowing without discrimination in Suchness). As stated in the Daśabhūmika Sūtra Commentary, among the ten, the first seven are called 'vastu-anutpāda' (non-arising of things), the eighth is called 'svabhāva-niḥsvabhāva' (self-nature without self-nature), the ninth is called 'saṃkhyā-viśeṣa-anutpāda' (non-arising of numerical differences), and the tenth is called 'karma-anutpāda' (non-arising of actions). Among the four, the first two break through phenomena and enter Suchness, breaking through the differences between defilement and purity to enter 'anutpāda', called 'vastu-anutpāda'. Breaking through the essence of all dharmas to enter 'anutpāda', called 'svabhāva-anutpāda'. The latter two accord with reality and are apart from characteristics, apart from the differences of the three times of past, present, and future in the causal ground, called 'saṃkhyā-viśeṣa-anutpāda'. Abandoning the actions of the Buddha's wisdom in the fruit ground, called 'karma-anutpāda'. Among 'vastu-anutpāda', the initial 'anutpāda' eliminates the characteristics of the first bhūmi (prathamā bhūmi, Joyful Ground). At the boundary of things, the first bhūmi (prathamā bhūmi, Joyful Ground)
凈起。名之為生。就理恒如故曰無生。言無成者遣其二地至七地相。若有初地凈法始生。則有二地乃至七地行修漸成。彼生既無。寧有此成。故曰無成。以無行修漸次相起故。大本中說為無起。言無相者遣八地上無功用相。若有產生則可從彼得八地上無功用相。產生既無焉有此相。故曰無相。言無出者遣佛地相。若有前相則可從彼得后際果。名之為出。彼相既無焉有後出。故言無出。以無究竟所成之果故。大本中亦名無成。言無失者遣外凡相。據事外凡有其染過。名之為失。理實本無故曰無失。言無盡者遣內凡地斷煩惱相。若有染失則可斷盡。染失本無寧有所盡。故曰無盡。言無行者遣內外凡地對治行相。若有所盡則有能盡對治之行。所盡既無寧有治行。故曰無行。問曰於事既有產生乃至盡行。何故於理得無所有。釋言。如人夢中所作。于其寤者觀之本無。此亦如是故。得就理說為無失。性無生中非有有性者遣法體性。於世諦中一切諸法各有體性。如色礙性心知性等。據理此性本無所有。是故名為非有有性。此非有性論中說之為法無我。我猶性矣。數差別中初中后等遣其因中時差別相。以實從緣因中則有三世分異。名數差別。七地已前名為過去。於八地中起觀之處說為現在。九地十地名為未來。廢緣論實三世無及。名
【現代漢語翻譯】 現代漢語譯本 『凈起』，名為『生』（產生）。就理而言，恒常如故，所以說『無生』（沒有產生）。說『無成』（沒有成就），是爲了去除二地到七地的行相。如果初地有清凈法開始產生，那麼就會有二地乃至七地的修行逐漸成就。既然產生不存在，哪裡會有成就呢？所以說『無成』。因為沒有修行逐漸產生的行相的緣故。《大本經》中說為『無起』（沒有起始）。 說『無相』（沒有表相），是爲了去除八地以上無功用的行相。如果有產生和成就，那麼就可以從中得到八地以上無功用的行相。既然產生和成就都不存在，哪裡會有這個行相呢？所以說『無相』。說『無出』（沒有出離），是爲了去除佛地的行相。如果存在之前的行相，那麼就可以從中得到後來的結果，名為『出』（出離）。既然之前的行相不存在，哪裡會有後來的出離呢？所以說『無出』。因為沒有究竟所成就的果的緣故。《大本經》中也稱為『無成』。 說『無失』（沒有缺失），是爲了去除外凡夫的行相。就事相而言，外凡夫有染污的過失，名為『失』（缺失）。但從理上來說，本來就沒有這些過失，所以說『無失』。說『無盡』（沒有窮盡），是爲了去除內凡夫地斷除煩惱的行相。如果存在染污的缺失，那麼就可以斷除窮盡。既然染污的缺失本來就沒有，哪裡有什麼可以窮盡的呢？所以說『無盡』。說『無行』（沒有行為），是爲了去除內外凡夫地對治的行相。如果存在可以窮盡的東西，那麼就會有能夠窮盡對治的行為。既然所要窮盡的東西不存在，哪裡會有對治的行為呢？所以說『無行』。 問：就事相而言，既然有產生、成就乃至窮盡、行為，為什麼就理而言卻什麼都沒有呢？ 回答：就像人在夢中所做的事情，在醒來的人看來，本來就是沒有的。這裡也是如此，所以可以就理而言說為『無失』。 『性無生中非有有性』（自性本無生，並非具有實有之自性），是爲了去除法體的自性。在世俗諦中，一切諸法各有其體性，比如色的阻礙性，心的知性等等。但從理上來說，這些自性本來就沒有。所以稱為『非有有性』。這種『非有性』在論中被稱為『法無我』（dharma-nairātmya），『我』（ātman）就是自性的意思。 『數差別中初中后等』（在數量的差別中，有初、中、后等等），是爲了去除因中的時間差別相。因為實際上是從因緣而生，因中就有三世的分別，名為數量差別。七地之前稱為過去，在八地中生起觀照的地方稱為現在，九地十地稱為未來。如果廢除因緣，從實相上來說，三世都是沒有的，名為
【English Translation】 English version 'Pure arising' is called 'birth' (utpāda). In terms of principle, it is eternally as it was, hence it is said 'no birth' (anutpāda). Saying 'no accomplishment' (anihsiddhi) is to remove the characteristics of the second to seventh bhūmis (grounds or levels of bodhisattva practice). If pure dharmas (teachings, principles) begin to arise in the first bhūmi, then there will be gradual accomplishment of practice from the second to the seventh bhūmis. Since birth does not exist, how can there be accomplishment? Therefore, it is said 'no accomplishment'. Because there is no gradual arising of the characteristics of practice. Saying 'no characteristic' (alakṣaṇa) is to remove the characteristic of no effort above the eighth bhūmi. If there were birth and accomplishment, then one could obtain the characteristic of no effort above the eighth bhūmi from them. Since birth and accomplishment do not exist, how can there be this characteristic? Therefore, it is said 'no characteristic'. Saying 'no emergence' (anirgama) is to remove the characteristic of the Buddha-bhūmi (Buddha ground). If there were a prior characteristic, then one could obtain a later result from it, called 'emergence'. Since that characteristic does not exist, how can there be a later emergence? Therefore, it is said 'no emergence'. Because there is no ultimately accomplished result. Saying 'no loss' (anapāya) is to remove the characteristic of outer ordinary beings (bāhya-pṛthagjana). In terms of phenomena, outer ordinary beings have defiled faults, called 'loss'. But in reality, they do not exist, hence it is said 'no loss'. Saying 'no exhaustion' (aparyanta) is to remove the characteristic of cutting off afflictions in the inner ordinary ground (ādhyātmika-pṛthagjana-bhūmi). If there were defiled losses, then they could be exhausted. Since defiled losses do not exist, how can there be anything to exhaust? Therefore, it is said 'no exhaustion'. Saying 'no practice' (anācāra) is to remove the characteristics of remedial practices in the inner and outer ordinary grounds. If there were something to exhaust, then there would be the practice of remedial measures to exhaust it. Since what is to be exhausted does not exist, how can there be remedial practices? Therefore, it is said 'no practice'. Question: In terms of phenomena, since there is birth, accomplishment, and even exhaustion and practice, why is it that in terms of principle, there is nothing? Answer: It is like what a person does in a dream. To one who is awake, it is fundamentally non-existent. It is the same here, therefore, it can be said in terms of principle that there is 'no loss'. 'In the nature of no birth, there is no inherent existence' (svabhāva-anutpāda na asti svabhāva-svabhāva), is to remove the inherent nature of the dharmakāya (body of the Dharma). In conventional truth (saṃvṛti-satya), all dharmas each have their own inherent nature, such as the obstructive nature of form (rūpa), the knowing nature of mind (citta), and so on. But in terms of principle, these natures do not exist. Therefore, it is called 'no inherent existence'. This 'no inherent existence' is called 'dharma-nairātmya' (no-self of phenomena) in the treatise. 'Ātman' (self) means inherent nature. 'In the numerical differences, there are beginning, middle, and end, etc.' is to remove the temporal differences in the cause. Because in reality, it arises from conditions (pratyaya), in the cause there are distinctions of the three times (trikāla), called numerical differences. Before the seventh bhūmi is called the past, the place where observation arises in the eighth bhūmi is called the present, and the ninth and tenth bhūmis are called the future. If conditions are abandoned, in terms of reality, the three times do not exist, called
初中后一切時等。業無生中真如無分別入一切智者。實從緣起成佛果德。名一切智。此智慧解一切諸法。說之為入。廢緣論實如性平等無有分別。佛智可得。故言真如無分別入一切智。謂真如中無有分別一切智矣。體相如是(此二門竟)。
次就位論。此無生忍位在何處。義釋有三。一約五忍分別。五忍如上。此無生忍在於七地八地九地。七地始得。八地清凈。九地滿足。二簡勝異劣。六地已前一切未得。七地已上一切得之。問曰。無生與空無我同。是道理空與無我前地已得。何故無生要七地上方乃得乎。釋言。通論體一名異。得無先後。隨義分別。觀因緣相。破遣定性。名為無我。初地中得遣因緣相入法平等。名之為空。謂。前四五六地中。得證法本如無相可起。方名無生。故七地上始能證會。三就實通辨。初地已上皆得無生。故釋論中說。初地上得無生忍。初地菩薩亦能見法不生滅。故若復通論。種性已上亦分得之。十無生忍略辨如是。
十住義四門分別(一釋名 二辨相 三定位 四起說因緣)
第一釋名。十住之義出華嚴經。行成不退名之為住。又復自德相應處所亦名為住。通則諸位位莫不是住。故地持中說十三住。別則習種初入住分。離退之首偏名為住。故地持云。善趣之人數退數進。
【現代漢語翻譯】 現代漢語譯本：初中之後的所有時間等等。在業無生中，真如沒有分別地進入一切智，實際上是從緣起成就佛果的功德，名為一切智（Sabbaññuta-ñāṇa，指佛陀的無所不知的智慧）。這種智慧能夠理解一切諸法，所以說為『入』。如果廢棄緣起之說，認為實如自性平等，沒有分別，佛智是可以獲得的。所以說真如沒有分別地進入一切智，意思是說在真如之中沒有分別一切智。體和相就是這樣（這兩個門講完了）。
接下來從位次上討論。這無生忍位在什麼地方？義理上有三種解釋。第一種是按照五忍來分別。五忍如前所述。這無生忍在於七地、八地、九地。七地開始獲得，八地清凈，九地圓滿。第二種是簡別勝劣差異。六地之前的一切都未獲得，七地以上的一切都獲得了。有人問：無生和空、無我相同，是道理。空和無我在之前的地已經獲得，為什麼無生要到七地以上才能獲得呢？解釋說：通俗地說，體是一個，名稱不同，獲得沒有先後。隨順義理來分別，觀察因緣之相，破除固定的自性，名為無我（Anatta）。初地中獲得去除因緣之相，進入法的平等性，名為空（Sunyata）。也就是說，在前四、五、六地中，獲得證悟法本如如不動，沒有相可以生起，才名為無生。所以七地以上才能證悟體會。第三種是從真實通達的角度辨析。初地以上都可獲得無生。所以《釋論》中說，初地以上獲得無生忍。初地菩薩也能見到法不生不滅。所以如果通論，種性以上也能分得一部分。十無生忍的簡略辨析如上。
十住的意義從四個方面來分別（一、解釋名稱；二、辨別相狀；三、確定位次；四、闡述生起的原因）。
第一，解釋名稱。十住的意義出自《華嚴經》。修行成就，不再退轉，名為住（Vihāra）。又，自身功德相應的處所也名為住。通俗地說，各個位次沒有哪個不是住。所以《地持經》中說十三住。特別地說，從習種性開始，初入住的階段，脫離退轉的開端，特別稱為住。所以《地持經》說，善趣之人有退有進。
【English Translation】 English version: After the initial stage and all times thereafter, etc. In the 'non-arising of karma', the 'Tathata' (真如, suchness) enters 'Sarvajñāna' (一切智, all-knowing wisdom) without differentiation. In reality, it is from dependent origination that the merit of Buddhahood is achieved, which is called 'Sarvajñāna'. This wisdom can understand all 'dharmas' (諸法, phenomena), hence it is said to 'enter'. If the theory of dependent origination is abandoned, and it is argued that the true nature is equal and without differentiation, then Buddha's wisdom can be attained. Therefore, it is said that 'Tathata' enters 'Sarvajñāna' without differentiation, meaning that within 'Tathata', there is no differentiation of 'Sarvajñāna'. Such are the substance and characteristics (these two aspects are completed).
Next, let's discuss it from the perspective of stages. Where is this 'stage of non-arising forbearance' (無生忍位, Anutpattika-dharma-ksanti)? There are three interpretations in terms of meaning. First, it is distinguished according to the five forbearances. The five forbearances are as mentioned above. This 'non-arising forbearance' is in the seventh, eighth, and ninth 'Bhumis' (地, stages). It is initially attained in the seventh 'Bhumi', purified in the eighth 'Bhumi', and perfected in the ninth 'Bhumi'. Second, it distinguishes the superior from the inferior. Everything before the sixth 'Bhumi' has not been attained, and everything from the seventh 'Bhumi' and above has been attained. Someone asks: 'Non-arising' is the same as 'emptiness' (空, Sunyata) and 'no-self' (無我, Anatta), which are principles. 'Emptiness' and 'no-self' have already been attained in the previous 'Bhumis'. Why is it that 'non-arising' can only be attained from the seventh 'Bhumi' upwards? The explanation is: Generally speaking, the substance is the same, but the names are different, and the attainment does not happen in a specific order. Depending on the meaning, observe the aspect of conditions, break and dismiss the fixed nature, which is called 'no-self'. In the first 'Bhumi', one attains the removal of the aspect of conditions and enters the equality of 'dharma', which is called 'emptiness'. That is to say, in the previous fourth, fifth, and sixth 'Bhumis', one attains the realization that the original nature of the 'dharma' is like immovability, and no aspect can arise, which is called 'non-arising'. Therefore, it can only be realized and understood from the seventh 'Bhumi' upwards. Third, it is distinguished from the perspective of true understanding. 'Non-arising' can be attained from the first 'Bhumi' upwards. Therefore, in the 'Shastra' (釋論, commentary), it is said that 'non-arising forbearance' is attained from the first 'Bhumi' upwards. 'Bodhisattvas' (菩薩, beings on the path to Buddhahood) in the first 'Bhumi' can also see that 'dharmas' do not arise or cease. Therefore, if we discuss it generally, those above the 'nature' (種性, Gotra) can also partially attain it. The brief analysis of the ten 'non-arising forbearances' is as above.
The meaning of the ten 'Abodes' (住, Vihāra) is distinguished from four aspects (1. Explanation of the name; 2. Distinguishing the characteristics; 3. Determining the stages; 4. Explaining the causes of arising).
First, explaining the name. The meaning of the ten 'Abodes' comes from the 'Avatamsaka Sutra' (華嚴經, Flower Garland Sutra). Accomplishing practice and not regressing is called 'Abode'. Also, the place corresponding to one's own merit is also called 'Abode'. Generally speaking, every stage is an 'Abode'. Therefore, the 'Bodhisattva Bhumi Sutra' (地持經) says there are thirteen 'Abodes'. Specifically, starting from the 'habitual nature' (習種性, Gotra), the initial stage of entering the 'Abode', the beginning of leaving regression, is especially called 'Abode'. Therefore, the 'Bodhisattva Bhumi Sutra' says that people in the 'good realm' (善趣, Sugati) sometimes regress and sometimes advance.
種性菩薩決定堅固無有退轉。住義不同。一門說十。十名是何。一初發心住。二治地住。三修行住。四生貴住。五方便具足住。六正心住。七不退住。八童真住。九法王子住。十灌頂住。住分之始於大菩提起意趣求名初發心住。善修自利利他之道凈治住處名治地住。修護煩惱離小乘行。名修行住。聖法中生種性尊貴。名生貴住。具足善巧度眾生行。名方便具足住。得決定智。于佛法中雖聞邪說正見不動。名正心住。雖聞異說正愿不動。名不退住。所行真實離過清凈。如世童子心無慾染。名童真住。亦可。菩薩行業清凈。如世童子真凈無染。名童真住。于佛法王所行住處出生正智。堪住究竟無上菩提。名法王子住。行修上順佛智現前。名灌頂住。亦可。菩薩學一切智慧受佛記。名灌頂住。名字如是(此一門竟)。
次辨其相。住有二分。一是修分。二是成分。于諸住前方便造修。名為修分。德成證實廣大不動。名為成分。故經說言。菩薩種性甚深廣大。與法界虛空等。成則證實。分非可言。造修在緣。可以言顯。故地持云。種性粗相我已略說。諸餘實義唯佛世尊能決定知。修分不同略有二種。一者同相。二者別相。于佛所說一切法中解觀成就。名為同相。故經于彼十住之中皆云。菩薩隨所聞法即自開解。不由他悟
【現代漢語翻譯】 現代漢語譯本： 種性菩薩（具有佛性的菩薩）決定之後，其心堅固，不會退轉。安住的意義各有不同，一門之中說了十種安住。這十種名稱是什麼？一是初發心住（最初發起菩提心），二是治地住（像治理土地一樣凈化自心），三是修行住（努力修行），四是生貴住（生於高貴的佛法之家），五是方便具足住（具備了度化眾生的各種善巧方便），六是正心住（心正不邪），七是不退住（永不退轉），八是童真住（如童真般純潔），九是法王子住（如佛的繼承人），十是灌頂住（如國王繼位時的灌頂儀式）。 安住的劃分，開始於大菩提心，意趣在於追求，名為初發心住。善於修習自利利他的道路，清凈治理安住之處，名為治地住。修習守護，遠離煩惱和小乘行，名為修行住。在聖法中出生，種性尊貴，名為生貴住。具足善巧，度化眾生的行為，名為方便具足住。得到決定的智慧，對於佛法，即使聽到邪說，正見也不會動搖，名為正心住。即使聽到不同的說法，正確的願望也不會動搖，名為不退住。所行真實，遠離過失，清凈無染，如同世間的童子，心中沒有慾望的污染，名為童真住。也可以說，菩薩的行業清凈，如同世間的童子，真實清凈沒有污染，名為童真住。對於佛法之王所行所住之處，出生正智，堪能安住于究竟無上的菩提，名為法王子住。行為修習向上，順應佛的智慧顯現於前，名為灌頂住。也可以說，菩薩學習一切智慧，接受佛的授記，名為灌頂住。名字就是這樣（這一門結束）。 接下來辨別它們的相狀。安住有兩部分，一是修分，二是成分。對於各種安住之前的方便造作和修行，名為修分。德行成就，真實不虛，廣大不動搖，名為成分。所以經中說，菩薩的種性非常深遠廣大，與法界虛空相等。成就就是真實，成分是不可言說的。造作和修行在於因緣，可以用言語來顯示。所以《地持經》說，種性的粗略相狀我已經簡略地說過了，其餘真實的意義只有佛世尊才能完全知曉。修分的不同，略有二種，一是同相，二是別相。對於佛所說的一切法，理解觀察併成就，名為同相。所以經中對於這十住都說，菩薩隨著所聽聞的佛法，就能自己開悟理解，不需要他人來開導。
【English Translation】 English version: When a Bodhisattva of lineage (a Bodhisattva possessing the Buddha-nature) is determined, their mind is firm and will not regress. The meanings of 'abiding' are different. One teaching speaks of ten abidings. What are these ten names? First, the Initial Resolve Abiding (first arising of Bodhicitta). Second, the Ground Preparation Abiding (purifying one's mind like preparing the ground). Third, the Practice Abiding (diligent practice). Fourth, the Noble Birth Abiding (born into a noble family of the Dharma). Fifth, the Skillful Means Abiding (possessing skillful means to liberate beings). Sixth, the Right Mind Abiding (a mind that is upright and not perverse). Seventh, the Non-Regression Abiding (never regressing). Eighth, the Virginity Abiding (pure like a virgin). Ninth, the Dharma Prince Abiding (like the heir to the Buddha). Tenth, the Anointing Abiding (like the anointing ceremony for a king). The division of abiding begins with the great Bodhi mind, with the intention of seeking, called the Initial Resolve Abiding. Being skilled in cultivating the path of benefiting oneself and others, purifying and governing the place of abiding, is called the Ground Preparation Abiding. Cultivating protection, being apart from afflictions and the practices of the Small Vehicle, is called the Practice Abiding. Being born in the sacred Dharma, with a noble lineage, is called the Noble Birth Abiding. Possessing skillful means, the actions of liberating beings, is called the Skillful Means Abiding. Obtaining decisive wisdom, regarding the Buddha-dharma, even if hearing perverse teachings, right view will not be moved, is called the Right Mind Abiding. Even if hearing different teachings, the correct vows will not be moved, is called the Non-Regression Abiding. What is practiced is true, being apart from faults, pure and undefiled, like a child in the world, whose mind has no defilement of desire, is called the Virginity Abiding. It can also be said that the Bodhisattva's actions are pure, like a child in the world, truly pure and undefiled, is called the Virginity Abiding. Regarding the place where the Dharma King abides and acts, giving rise to right wisdom, being capable of abiding in ultimate unsurpassed Bodhi, is called the Dharma Prince Abiding. Actions are cultivated upwards, in accordance with the Buddha's wisdom manifesting before one, is called the Anointing Abiding. It can also be said that the Bodhisattva learns all intelligence and receives the Buddha's prediction, is called the Anointing Abiding. The names are thus (this one teaching ends). Next, distinguish their characteristics. Abiding has two parts: one is the cultivation part, and the other is the accomplishment part. Regarding the expedient creation and cultivation before the various abidings, it is called the cultivation part. Virtues are accomplished, true and not false, vast and unmoving, is called the accomplishment part. Therefore, the sutra says that the Bodhisattva's lineage is very deep and vast, equal to the Dharma realm and space. Accomplishment is truth, and the accomplishment part is unspeakable. Creation and cultivation depend on conditions, and can be shown with words. Therefore, the Treatise on the Grounds says, 'I have briefly spoken of the rough characteristics of lineage. Only the World Honored One, the Buddha, can fully know the remaining true meanings.' The differences in the cultivation part are roughly of two kinds: one is the common characteristic, and the other is the distinct characteristic. Regarding all the dharmas spoken by the Buddha, understanding, observing, and accomplishing them is called the common characteristic. Therefore, the sutra says regarding these ten abidings that the Bodhisattva, according to the Dharma they hear, can awaken and understand themselves, without needing others to enlighten them.
。一一住中所修各異。名為別相。發心住中相別有三。一發心相。緣佛法僧及緣眾生起菩提心。二所成相。因前發心得十力分。從處非處乃至漏盡。三所學相。學十種法令菩提心轉勝堅固成無上道。如經廣說。治地住中相別有二。一利他行。于諸眾生髮十種心。如經廣說。二自利行。學十種法始從多聞乃至安住。亦如經說。修行住中相別有二。一護煩惱行。於一切法十種觀察。謂苦無常空無我等。二護小乘行。于眾生界法界世界十種分別。生貴住中相別有二。一聖法中出生具足行。如彼經說。聖教中生修十種法。一信佛不壞。二究竟於法。三寂然定意。四分別眾生。五分別佛剎。六分別世界。七分別諸業。八分別果報。九分別生死。十分別涅槃。十中初一是同敬智。第二一句是自住處畢竟智。第三一句是真如智。后七是其分別所說智。二上求佛法無有厭足學十種法。謂於三世諸佛法中能解能修。堪能具足。即以為九。等觀諸佛以為第十。方便具足住中相別有二。一化眾生行。廣有十種。謂救眾生饒益安樂一切生等。如經廣說。二知眾生行。修學十種知眾生法。備如經說。正心住中相別有二。一決定信。雖聞異說于佛法中正信不動。二決定智。學十種智觀一切法無相無性不可修等。不退住中相別有二。一不退愿。雖聞異
【現代漢語翻譯】 現代漢語譯本 一一住處所修各不相同，這叫做『別相』（不同的特徵）。在發心住（菩薩十住位的第一個階段，發起菩提心）中，『相別』（特徵的差別）有三種：一是發心相（發起菩提心的特徵），即緣于佛、法、僧三寶以及緣于眾生而生起菩提心；二是所成相（所成就的特徵），即因為之前的發心而獲得十分之一的力量，從『處非處』（是處非處智，如實知是處非處）乃至『漏盡』（斷盡一切煩惱）；三是所學相（所學習的特徵），即學習十種法令菩提心更加殊勝、堅固，成就無上菩提之道，如經典中廣為解說。 在治地住（菩薩十住位的第二個階段，能善治菩提心）中，『相別』有兩種：一是利他行（利益眾生的行為），即對於一切眾生髮起十種心，如經典中廣為解說；二是自利行（利益自身的行為），即學習十種法，開始於多聞（廣博聽聞佛法）乃至安住（心安住于真理），也如經典中所說。 在修行住（菩薩十住位的第三個階段，修習菩薩行）中，『相別』有兩種：一是護煩惱行（守護不生煩惱的行為），即對於一切法進行十種觀察，如苦、無常、空、無我等；二是護小乘行（守護不墮入小乘的行為），即對於眾生界、法界、世界進行十種分別。 在生貴住（菩薩十住位的第四個階段，于佛法中如王子般尊貴）中，『相別』有兩種：一是在聖法中出生具足行（在聖法中出生並具足修行），如彼經所說，在聖教中出生並修習十種法：一是信佛不壞（對佛的信心堅定不移），二是究竟於法（徹底通達佛法），三是寂然定意（內心寂靜，安住于禪定），四是分別眾生（辨別眾生的根性），五是分別佛剎（辨別佛的國土），六是分別世界（辨別世界），七是分別諸業（辨別各種業），八是分別果報（辨別各種果報），九是分別生死（辨別生死），十分別涅槃（辨別涅槃）。這十種中，第一種是同敬智（與佛相同的恭敬智慧），第二句是自住處畢竟智（安住于自身之處的究竟智慧），第三句是真如智（證悟真如實相的智慧），后七種是其分別所說智（分別解說各種事物的智慧）。二是上求佛法無有厭足學十種法（不斷追求佛法，永不滿足，並學習十種法），即對於三世諸佛的佛法，能夠理解、能夠修習，堪能具足（能夠圓滿具足），這即是九種，平等看待諸佛作為第十種。 在方便具足住（菩薩十住位的第五個階段，善用方便度化眾生）中，『相別』有兩種：一是化眾生行（教化眾生的行為），廣有十種，即救度眾生、饒益眾生、安樂一切眾生等，如經典中廣為解說；二是知眾生行（瞭解眾生的行為），修學十種知眾生法，詳細情況如經典中所說。 在正心住（菩薩十住位的第六個階段，心正直無邪）中，『相別』有兩種：一是決定信（堅定的信心），即使聽到不同的說法，對於佛法的正信也不會動搖；二是決定智（堅定的智慧），學習十種智慧，觀察一切法無相、無性、不可修等等。 在不退住（菩薩十住位的第七個階段，永不退轉）中，『相別』有兩種：一是不退愿（永不退轉的願力），即使聽到不同的說法，也...
【English Translation】 English version Each dwelling place has different practices, which are called 'distinct characteristics' (別相). In the stage of 'Faith-Resolution' (發心住, the first stage of the ten abodes of a Bodhisattva, the arising of Bodhicitta), there are three types of 'distinct characteristics' (相別): First, the characteristic of 'Faith-Resolution' (發心相), which is to generate Bodhicitta (菩提心, the mind of enlightenment) based on the Buddha, Dharma, Sangha (佛法僧, the Three Jewels) and sentient beings; Second, the characteristic of 'Accomplishment' (所成相), which is to obtain one-tenth of the power due to the previous Faith-Resolution, from 'knowing what is possible and impossible' (處非處智, knowing what is possible and impossible as it is) to 'exhaustion of outflows' (漏盡, the complete eradication of all defilements); Third, the characteristic of 'Learning' (所學相), which is to learn ten kinds of Dharma to make Bodhicitta more supreme and firm, and to achieve the unsurpassed path of Bodhi, as explained extensively in the scriptures. In the stage of 'Ground-Preparation' (治地住, the second stage of the ten abodes of a Bodhisattva, skillfully cultivating Bodhicitta), there are two types of 'distinct characteristics': First, 'Altruistic Conduct' (利他行, actions that benefit others), which is to generate ten kinds of minds towards all sentient beings, as explained extensively in the scriptures; Second, 'Self-Benefiting Conduct' (自利行, actions that benefit oneself), which is to learn ten kinds of Dharma, starting from 'extensive learning' (多聞, extensively hearing the Dharma) to 'abiding' (安住, the mind abiding in truth), as also explained in the scriptures. In the stage of 'Practice' (修行住, the third stage of the ten abodes of a Bodhisattva, practicing the Bodhisattva path), there are two types of 'distinct characteristics': First, 'Protecting against Afflictions' (護煩惱行, protecting against the arising of afflictions), which is to observe all dharmas in ten ways, such as suffering, impermanence, emptiness, and non-self (苦無常空無我); Second, 'Protecting against the Hinayana Path' (護小乘行, protecting against falling into the Hinayana path), which is to make ten kinds of distinctions regarding the realms of sentient beings, the realm of Dharma, and the world. In the stage of 'Noble Birth' (生貴住, the fourth stage of the ten abodes of a Bodhisattva, being noble like a prince in the Buddha's teachings), there are two types of 'distinct characteristics': First, 'Birth and Perfection in the Holy Dharma' (聖法中出生具足行, being born in the holy Dharma and perfecting practice), as described in that scripture, being born in the holy teachings and practicing ten kinds of Dharma: First, 'unwavering faith in the Buddha' (信佛不壞), second, 'thorough understanding of the Dharma' (究竟於法), third, 'peaceful concentration' (寂然定意), fourth, 'distinguishing sentient beings' (分別眾生), fifth, 'distinguishing Buddha-lands' (分別佛剎), sixth, 'distinguishing worlds' (分別世界), seventh, 'distinguishing karmas' (分別諸業), eighth, 'distinguishing karmic retributions' (分別果報), ninth, 'distinguishing birth and death' (分別生死), and tenth, 'distinguishing Nirvana' (分別涅槃). Among these ten, the first is 'wisdom of shared reverence' (同敬智, wisdom of reverence shared with the Buddha), the second sentence is 'ultimate wisdom of one's own abode' (自住處畢竟智, ultimate wisdom of abiding in one's own place), the third sentence is 'wisdom of Suchness' (真如智, wisdom of realizing Suchness), and the last seven are the 'wisdom of distinguishing what is spoken' (分別所說智, wisdom of distinguishing various things that are spoken). Second, 'seeking the Buddha-Dharma without satiety and learning ten kinds of Dharma' (上求佛法無有厭足學十種法), which is to be able to understand and practice the Buddha-Dharma of the Buddhas of the three times, and to be able to perfect them, which are nine, and to regard all Buddhas equally as the tenth. In the stage of 'Skillful Means' (方便具足住, the fifth stage of the ten abodes of a Bodhisattva, skillfully using means to liberate sentient beings), there are two types of 'distinct characteristics': First, 'Transforming Sentient Beings' (化眾生行, actions of transforming sentient beings), which are broadly ten kinds, such as saving sentient beings, benefiting sentient beings, bringing peace and happiness to all sentient beings, etc., as explained extensively in the scriptures; Second, 'Knowing Sentient Beings' (知眾生行, actions of knowing sentient beings), which is to study and learn ten kinds of Dharma for knowing sentient beings, as detailed in the scriptures. In the stage of 'Right-Mindedness' (正心住, the sixth stage of the ten abodes of a Bodhisattva, having a right and upright mind), there are two types of 'distinct characteristics': First, 'Determined Faith' (決定信, firm faith), which is that even if one hears different views, one's right faith in the Buddha-Dharma will not be shaken; Second, 'Determined Wisdom' (決定智, firm wisdom), which is to learn ten kinds of wisdom, observing that all dharmas are without characteristics, without nature, and cannot be cultivated, etc. In the stage of 'Non-Regression' (不退住, the seventh stage of the ten abodes of a Bodhisattva, never regressing), there are two types of 'distinct characteristics': First, 'Non-Regressing Vow' (不退愿, the vow of never regressing), which is that even if one hears different views, one will...
說于佛法中求心不退。廣有十種。備如經說。二不退智。具有十種知一切法。亦如經說。童真住中相別有二。一得勝行。於十種法心得安住。謂身行凈口行凈意行。凈隨物受生知眾生等。二凈佛國土。於一切佛剎皆悉能知能動。能持能觀。能詣能遍至等。法王子住中相別有二。一化眾生行。善解十種化眾生法。二求菩提行。於法王處學十種智。權頂住中相別有三。一度眾生堪能修行。成十種智慧度眾生。二得甚深所入境界。一切眾生乃至第九法王子菩薩不能測量。三所知廣學十種智知一切法。十住位中曠備法界一切行德。略舉斯耳。體相如是(此二門竟)。
次定其位。位在何處。有人釋言。菩薩十住即是十地。所行與彼十地同故。問曰。若此是十地者。何故經言是菩薩種性甚深廣大與法界虛空等。經言種性明非十地。今正論之在於習種。良以習種離退之始故說為住。問曰。若爾何故所行與十地同。釋言。地法上下同依。依之生信。說為賢首。依之生解。說為十住。依之起行。說為十行。依之以起如實正觀。說為解行。依之證得。說為十地。故地經言。譬如一切書字數說皆初章攝初章為本。十地如是。是一切佛之根本也。行是能得一切佛法。以是所學雖是地法行在習種(此三門竟)。
次明起說因緣之相
【現代漢語翻譯】 現代漢語譯本：關於在佛法中尋求內心不退轉，有廣泛的十種方法，詳細內容如經文所說。二、不退轉的智慧，具有十種了知一切法的方法，也如經文所說。童真住（Bala-vihāra，菩薩十住位的第一個）中的狀態區別有兩種：一是獲得殊勝的修行，對於十種法能夠安心安住，即身行清凈、口行清凈、意行清凈，以及隨順事物接受轉生，瞭解眾生等等。二是清凈佛國土，對於一切佛剎（Buddhakṣetra，佛所居住的清凈世界）都能夠知曉、能夠震動、能夠護持、能夠觀察、能夠前往、能夠普遍到達等等。法王子住（Kumāra-vihāra，菩薩十住位的第二個）中的狀態區別有兩種：一是教化眾生的修行，善於理解十種教化眾生的方法。二是尋求菩提（Bodhi，覺悟）的修行，在法王（Dharmarāja，佛）處學習十種智慧。權頂住（Śekha-vihāra，菩薩十住位的第三個）中的狀態區別有三種：一是度化眾生，堪能修行，成就十種智慧度化眾生。二是獲得甚深所入的境界，一切眾生乃至第九法王子菩薩都不能測量。三是所知廣博，學習十種智慧，了知一切法。十住位中，廣泛具備法界（Dharmadhātu，宇宙萬法總稱）一切的修行功德，這裡只是簡略地舉例說明，其體性和現象就是這樣。（這兩個方面的內容結束） 接下來確定它的位置。這個位置在哪裡呢？有人解釋說，菩薩的十住就是十地（Daśa-bhūmi，菩薩修行的十個階段），因為所修行的內容與十地相同。有人問：如果這十住就是十地，為什麼經文說這是菩薩的種性，非常深廣，與法界虛空相等？經文說的是種性，明顯不是十地。現在正確地論述，它位於習種性（Gotra，種性）。因為習種性是遠離退轉的開始，所以說它是住。有人問：如果是這樣，為什麼所修行的內容與十地相同呢？解釋說：地法的上下是共同依靠的，依靠它產生信心，稱為賢首（Ārya-mukha，賢聖之首）。依靠它產生理解，稱為十住。依靠它開始修行，稱為十行（Daśa-caryā，菩薩修行的十個階段）。依靠它開始如實正確的觀察，稱為解行（Adhimukti-caryā，通過理解而修行）。依靠它證得果位，稱為十地。所以《地經》說：譬如一切書寫文字的計數和解說，都包含在最初的章節中，最初的章節是根本。十地也是這樣，是一切佛的根本。修行是能夠獲得一切佛法的方法，因此所學習的內容雖然是地法，但修行卻在習種性。（這三個方面的內容結束） 接下來闡明發起和宣說的因緣相狀。
【English Translation】 English version: Regarding seeking non-retrogression of the mind in the Buddhadharma, there are ten broad methods, as described in the scriptures. Secondly, non-retrogressive wisdom possesses ten methods of knowing all dharmas, also as described in the scriptures. The state in Bala-vihāra (the first of the ten Bodhisattva abodes) has two distinctions: first, obtaining superior practice, being able to peacefully abide in the ten dharmas, namely purity of body conduct, purity of speech conduct, purity of mind conduct, and following things to accept rebirth, understanding sentient beings, and so on. Second, purifying the Buddha-land, being able to know, shake, uphold, observe, go to, and universally reach all Buddha-kṣetras (pure lands where Buddhas reside), and so on. The state in Kumāra-vihāra (the second of the ten Bodhisattva abodes) has two distinctions: first, the practice of transforming sentient beings, being skilled in understanding the ten methods of transforming sentient beings. Second, the practice of seeking Bodhi (enlightenment), learning ten kinds of wisdom at the place of the Dharmarāja (the Buddha). The state in Śekha-vihāra (the third of the ten Bodhisattva abodes) has three distinctions: first, being able to deliver sentient beings, being capable of practice, accomplishing ten kinds of intelligence to deliver sentient beings. Second, obtaining the profound realm entered, which all sentient beings, even the ninth Dharma-prince Bodhisattva, cannot measure. Third, having vast knowledge, learning ten kinds of wisdom, knowing all dharmas. Within the ten abodes, there are extensively complete all the practices and virtues of the Dharmadhātu (the totality of all phenomena in the universe), these are just brief examples, its substance and phenomena are like this. (The end of these two aspects). Next, determine its position. Where is this position? Some explain that the ten abodes of the Bodhisattva are the ten Bhūmis (ten stages of Bodhisattva practice), because the practices are the same as the ten Bhūmis. Someone asks: If these ten abodes are the ten Bhūmis, why do the scriptures say that this is the Bodhisattva's Gotra (lineage), which is very deep and vast, equal to the Dharmadhātu and space? The scriptures speak of Gotra, clearly not the ten Bhūmis. Now, to discuss it correctly, it is located in the practice Gotra. Because the practice Gotra is the beginning of being away from retrogression, it is said to be an abode. Someone asks: If that is the case, why are the practices the same as the ten Bhūmis? The explanation is: the upper and lower of the Bhūmi dharmas are mutually dependent, relying on it to generate faith, called Ārya-mukha (chief of the noble ones). Relying on it to generate understanding, called the ten abodes. Relying on it to begin practice, called the ten Caryās (ten practices of Bodhisattvas). Relying on it to begin truly correct observation, called Adhimukti-caryā (practice through understanding). Relying on it to attain the fruit, called the ten Bhūmis. Therefore, the Bhūmi Sutra says: For example, all writing and counting of letters and explanations are included in the initial chapter, the initial chapter is the root. The ten Bhūmis are also like this, they are the root of all Buddhas. Practice is the method to obtain all Buddha-dharmas, therefore, although what is learned is Bhūmi dharma, the practice is in the practice Gotra. (The end of these three aspects). Next, clarify the appearance of the causes and conditions for initiating and expounding.
。六句分別。一明說時。經雖不論準依地經應在第二七日宣說。二明說處。在忉利天妙勝殿上。三明說人。法慧菩薩之所宣說。四明說人所入三昧。法慧菩薩承佛神力入菩薩無量方便三昧。五明加人。十方各千佛世界外。各有千佛世界塵數諸佛。同名法慧。相與加被。六明證人。十方各萬佛世界外。有十佛世界塵數菩薩。同名法慧。雲集作證。十住之義辨之云爾。
十行義六門分別(一釋名 二辨體 三修起所為 四起行所依 五定位 六起說因緣)
一門說十。十名是何。一歡喜行。二饒益行。三無恚恨行。四無盡行。五離癡亂行。六善現行。七無著行。八尊重行。九善法行。十真實行。喜心行施亦令他喜。名歡喜行。以持凈戒饒益自他。名饒益行。修忍離瞋。名無恚恨行。勤修精進廣攝善法。名無盡行。常修定意遠離愚癡虛妄分別。名離癡亂行。知法實相般若現前。名善現行。以無著心起諸所行。名無著行。成就種種殊勝善根。名尊重行。成就種種化他善法。名善法行。成就第一誠實之語。如說能行如行能說。名真實行。名義如是(此一門竟)。
次辨行體。行有二分。一者修分。隨緣進習。二者成分。證實平等廣大不動。故經說言。是菩薩行業廣大如法界。究竟如虛空。成分即實難以言論。
【現代漢語翻譯】 現代漢語譯本：六句分別說明：一、說明說法的時間。《經》中雖然沒有明確說明，但根據《地經》的記載，應該在第二十七日宣說。二、說明說法的地點。在忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）的妙勝殿上。三、說明說法的人。由法慧菩薩（Dharma-mati Bodhisattva）宣說。四、說明說法者所入的三昧（Samadhi，禪定）。法慧菩薩承蒙佛的神力，進入菩薩無量方便三昧。五、說明加持者。從十方各個千佛世界之外，各有千佛世界微塵數那麼多的諸佛，都同名法慧，互相加持。六、說明證明者。從十方各個萬佛世界之外，有十佛世界微塵數那麼多的菩薩，都同名法慧，雲集來作證明。以上是對十住之義的辨析。
十行義六門分別：（一、釋名；二、辨體；三、修起所為；四、起行所依；五、定位；六、起說因緣）
第一門說明十行。這十行是什麼呢？一、歡喜行（Pramudita-carya）。二、饒益行（Adana-carya）。三、無恚恨行（Akrudhita-carya）。四、無盡行（Ananta-carya）。五、離癡亂行（Duratikrama-carya）。六、善現行（Subha-carya）。七、無著行（Asakta-carya）。八、尊重行（Satkarana-carya）。九、善法行（Sad-dharma-carya）。十、真實行（Satya-carya）。以歡喜心行佈施，也令他人歡喜，名為歡喜行。以持守清凈戒律來饒益自己和他人，名為饒益行。修習忍辱遠離嗔恚，名為無恚恨行。勤奮修習精進，廣泛攝取善法，名為無盡行。常常修習禪定，遠離愚癡虛妄分別，名為離癡亂行。了知諸法實相，般若（Prajna，智慧）現前，名為善現行。以無所執著的心發起各種行為，名為無著行。成就種種殊勝的善根，名為尊重行。成就種種化度他人的善法，名為善法行。成就第一誠實之語，如所說的那樣去實行，如所實行的那樣去宣說，名為真實行。名義就是這樣。（第一門結束）
接下來辨析行的本體。行有兩部分。一是修習的部分，隨順因緣而進步學習。二是成就的部分，證實平等廣大不動。所以經中說，『是菩薩行業廣大如法界，究竟如虛空。』成就的部分是真實不虛的，難以用言語來表達。
【English Translation】 English version: These six sentences explain separately: 1. Explaining the time of the discourse. Although the Sutra does not explicitly state it, according to the 'Earth Store Sutra', it should be expounded on the twenty-seventh day. 2. Explaining the place of the discourse. In the Wondrous Excellent Hall on the Trayastrimsa Heaven (one of the six heavens of the desire realm, located on the summit of Mount Sumeru). 3. Explaining the person who speaks. Expounded by Dharma-mati Bodhisattva (法慧菩薩). 4. Explaining the Samadhi (禪定) entered by the speaker. Dharma-mati Bodhisattva, relying on the Buddha's divine power, enters the Bodhisattva's Immeasurable Expedient Samadhi. 5. Explaining the ones who bless. From beyond each of the thousand Buddha worlds in the ten directions, there are Buddhas as numerous as the dust particles in a thousand Buddha worlds, all with the same name Dharma-mati, blessing each other. 6. Explaining the witnesses. From beyond each of the ten thousand Buddha worlds in the ten directions, there are Bodhisattvas as numerous as the dust particles in ten Buddha worlds, all with the same name Dharma-mati, gathering to bear witness. The above is the analysis of the meaning of the Ten Abodes.
The meaning of the Ten Practices is explained in six sections: (1. Explanation of the names; 2. Differentiation of the substance; 3. What is accomplished by cultivation; 4. What the practice relies on; 5. Positioning; 6. Reasons for the discourse)
The first section explains the ten practices. What are these ten practices? 1. Joyful Practice (Pramudita-carya). 2. Beneficial Practice (Adana-carya). 3. Practice of Non-anger and Non-hatred (Akrudhita-carya). 4. Inexhaustible Practice (Ananta-carya). 5. Practice of Leaving Delusion and Confusion (Duratikrama-carya). 6. Practice of Good Manifestation (Subha-carya). 7. Practice of Non-attachment (Asakta-carya). 8. Practice of Respect (Satkarana-carya). 9. Practice of Good Dharma (Sad-dharma-carya). 10. Practice of Truthfulness (Satya-carya). Giving with a joyful heart and also making others joyful is called Joyful Practice. Benefiting oneself and others by upholding pure precepts is called Beneficial Practice. Cultivating patience and being free from anger is called Practice of Non-anger and Non-hatred. Diligently cultivating vigor and extensively gathering good dharmas is called Inexhaustible Practice. Constantly cultivating meditation and being free from ignorance and false discriminations is called Practice of Leaving Delusion and Confusion. Knowing the true nature of all dharmas, with Prajna (智慧, wisdom) manifesting, is called Practice of Good Manifestation. Engaging in various actions with a mind of non-attachment is called Practice of Non-attachment. Accomplishing various excellent roots of goodness is called Practice of Respect. Accomplishing various good dharmas for transforming others is called Practice of Good Dharma. Accomplishing the foremost truthful speech, acting as one speaks, and speaking as one acts, is called Practice of Truthfulness. The meanings of the names are as such. (End of the first section)
Next, the substance of the practices is differentiated. There are two parts to the practices. The first is the part of cultivation, advancing and learning according to conditions. The second is the part of accomplishment, verifying equality, vastness, and immovability. Therefore, the Sutra says, 'The practices of these Bodhisattvas are as vast as the Dharma Realm and ultimately like empty space.' The part of accomplishment is real and not false, and difficult to express in words.
修分在緣。易以言曉。今依修分次第辨釋。歡喜行者佈施為體。故經說言。行歡喜時為大施主。悉舍所有等施眾生。但行施時生喜有二。一生自喜。故經說言。施已無悔。不以煩重而生憂惱。倍復歡喜我得善利。二生他喜。故經說言。修歡喜時一切眾生歡喜愛敬。饒益行者以戒為體。故經說言。持戒清凈於色聲等心無染著。設有諸魔將諸天女及余樂具不起惡念。但持戒時所益有二。一者自益。故經說言。我持凈戒離一切纏憂悲苦惱成就菩提。二者益他。故經說言。一切眾生未度者度未解者解。如是一切無恚恨者以忍為體。故經說言。常修忍辱。設有無量無數眾生一一各以無數舌無數手毀辱菩薩不生瞋惱。無盡行者精進為體。故經說言。勤修精進最勝第一大精進等。離癡亂者以定為體。故彼經言。第一正念未曾散亂。於一切行一切法中皆無癡亂。善現行者智慧為體。于中分別略有二種。一順空行。成就寂靜身口意業。知一切法皆無所有。故經說言。知一切眾生無性為性。一切諸法無為為性。一切佛剎無相為相。究竟三世皆悉無性。如是一切。二隨有行。故彼經言。亦復不捨菩提之心。不捨教化一切眾生。增長悲慈。如是一切。無著行者。大方便慧發起勝行。以之為體。故彼經說。以無著心起諸所行。無著心者是方便智。
【現代漢語翻譯】 現代漢語譯本：修行在於因緣，很容易理解。現在依照修行的次第來辨別解釋。歡喜行以佈施為根本。所以經中說：『行歡喜時，是大施主，完全捨棄所有，平等佈施給眾生。』但行佈施時產生歡喜有兩種：一是自己歡喜。所以經中說：『佈施之後沒有後悔，不因為煩惱沉重而產生憂愁苦惱，更加歡喜我得到了善利。』二是使他人歡喜。所以經中說：『修歡喜時，一切眾生歡喜愛敬。』饒益行以持戒為根本。所以經中說：『持戒清凈，對於色、聲等心無染著。即使有各種魔，帶著諸天女以及其他享樂之物，也不生起惡念。』但持戒時所利益的有兩方面：一是利益自己。所以經中說：『我持守清凈的戒律，遠離一切纏縛、憂愁、悲傷、苦惱，成就菩提。』二是利益他人。所以經中說：『一切眾生，未被度化的令其被度化，未被理解的令其被理解。』像這樣一切沒有嗔恨的人，以忍辱為根本。所以經中說：『常修忍辱。即使有無量無數的眾生，每一個都用無數的舌頭、無數的手譭謗菩薩，也不生起嗔恨惱怒。』無盡行以精進為根本。所以經中說：『勤修精進，最殊勝第一，大精進等。』遠離愚癡散亂的人，以禪定為根本。所以那部經說：『第一正念，未曾散亂，對於一切行為、一切法中，都沒有愚癡散亂。』善現行以智慧為根本。其中分別略有二種：一是順應空性的修行，成就寂靜的身口意業，知道一切法都是空無所有。所以經中說：『知道一切眾生以無自性為自性，一切諸法以無為為自性，一切佛剎以無相為相，究竟三世都完全沒有自性。』像這樣一切。二是隨順實有的修行。所以那部經說：『也不捨棄菩提之心，不捨棄教化一切眾生，增長悲心和慈心。』像這樣一切。無著行以大方便智慧發起殊勝的行動，作為根本。所以那部經說：『以無著的心發起各種行為。』無著心就是方便智慧。 English version: Cultivation depends on conditions, which is easy to understand. Now, I will explain and differentiate according to the order of cultivation. The Joyful Practice (歡喜行) takes generosity (佈施) as its essence. Therefore, the scripture says: 'When practicing joy, one is a great benefactor, completely giving away everything and equally giving to all beings.' However, there are two kinds of joy that arise when practicing generosity: first, self-joy. Therefore, the scripture says: 'After giving, there is no regret, and no sorrow or distress arises from troubles, but rather joy increases, thinking, 'I have obtained good benefits.'' Second, making others happy. Therefore, the scripture says: 'When practicing joy, all beings rejoice, love, and respect.' The Beneficial Practice (饒益行) takes precepts (戒) as its essence. Therefore, the scripture says: 'Maintaining pure precepts, the mind is not attached to forms, sounds, etc. Even if various demons bring celestial maidens and other objects of enjoyment, evil thoughts do not arise.' However, there are two benefits of maintaining precepts: first, benefiting oneself. Therefore, the scripture says: 'I maintain pure precepts, free from all entanglements, worries, sorrows, and afflictions, and attain Bodhi.' Second, benefiting others. Therefore, the scripture says: 'All beings who have not been liberated, liberate them; those who have not understood, enable them to understand.' Like this, all those without hatred take patience (忍) as their essence. Therefore, the scripture says: 'Constantly cultivate patience. Even if countless beings each use countless tongues and countless hands to slander the Bodhisattva, anger and annoyance do not arise.' The Unending Practice (無盡行) takes diligence (精進) as its essence. Therefore, the scripture says: 'Diligently cultivate diligence, the most supreme and foremost, great diligence, etc.' Those who are free from delusion and distraction take concentration (定) as their essence. Therefore, that scripture says: 'The foremost right mindfulness, never scattered, in all actions and all dharmas, there is no delusion or distraction.' The Well-Appeared Practice (善現行) takes wisdom (智慧) as its essence. Among them, there are roughly two kinds: first, practice in accordance with emptiness, accomplishing peaceful body, speech, and mind, knowing that all dharmas are empty and without substance. Therefore, the scripture says: 'Knowing that all beings take no-self as their self, all dharmas take non-action as their self, all Buddha lands take no-form as their form, and ultimately, the three times are completely without self.' Like this, all. Second, practice in accordance with existence. Therefore, that scripture says: 'Also, do not abandon the mind of Bodhi, do not abandon teaching all beings, and increase compassion and loving-kindness.' Like this, all. The Non-Attachment Practice (無著行) takes great skillful means and wisdom to initiate supreme actions as its essence. Therefore, that scripture says: 'With a mind of non-attachment, initiate all kinds of actions.' The mind of non-attachment is skillful wisdom.
【English Translation】 Cultivation depends on conditions, which is easy to understand. Now, I will explain and differentiate according to the order of cultivation. The Joyful Practice (歡喜行, Huanxi Xing) takes generosity (佈施, Būshī) as its essence. Therefore, the scripture says: 'When practicing joy, one is a great benefactor, completely giving away everything and equally giving to all beings.' However, there are two kinds of joy that arise when practicing generosity: first, self-joy. Therefore, the scripture says: 'After giving, there is no regret, and no sorrow or distress arises from troubles, but rather joy increases, thinking, 'I have obtained good benefits.'' Second, making others happy. Therefore, the scripture says: 'When practicing joy, all beings rejoice, love, and respect.' The Beneficial Practice (饒益行, Rao Yi Xing) takes precepts (戒, Jiè) as its essence. Therefore, the scripture says: 'Maintaining pure precepts, the mind is not attached to forms, sounds, etc. Even if various demons bring celestial maidens and other objects of enjoyment, evil thoughts do not arise.' However, there are two benefits of maintaining precepts: first, benefiting oneself. Therefore, the scripture says: 'I maintain pure precepts, free from all entanglements, worries, sorrows, and afflictions, and attain Bodhi.' Second, benefiting others. Therefore, the scripture says: 'All beings who have not been liberated, liberate them; those who have not understood, enable them to understand.' Like this, all those without hatred take patience (忍, Rěn) as their essence. Therefore, the scripture says: 'Constantly cultivate patience. Even if countless beings each use countless tongues and countless hands to slander the Bodhisattva, anger and annoyance do not arise.' The Unending Practice (無盡行, Wujin Xing) takes diligence (精進, Jīngjìn) as its essence. Therefore, the scripture says: 'Diligently cultivate diligence, the most supreme and foremost, great diligence, etc.' Those who are free from delusion and distraction take concentration (定, Dìng) as their essence. Therefore, that scripture says: 'The foremost right mindfulness, never scattered, in all actions and all dharmas, there is no delusion or distraction.' The Well-Appeared Practice (善現行, Shanxian Xing) takes wisdom (智慧, Zhìhuì) as its essence. Among them, there are roughly two kinds: first, practice in accordance with emptiness, accomplishing peaceful body, speech, and mind, knowing that all dharmas are empty and without substance. Therefore, the scripture says: 'Knowing that all beings take no-self as their self, all dharmas take non-action as their self, all Buddha lands take no-form as their form, and ultimately, the three times are completely without self.' Like this, all. Second, practice in accordance with existence. Therefore, that scripture says: 'Also, do not abandon the mind of Bodhi, do not abandon teaching all beings, and increase compassion and loving-kindness.' Like this, all. The Non-Attachment Practice (無著行, Wuzhuo Xing) takes great skillful means and wisdom to initiate supreme actions as its essence. Therefore, that scripture says: 'With a mind of non-attachment, initiate all kinds of actions.' The mind of non-attachment is skillful wisdom.
于有不染。于空不住。故能起行。所起諸行即是發起殊勝行也。尊重行者。以一切種成就善根為體。故經說言。菩薩成就尊重善根不壞善根最勝善根不可思議無盡無退無比寂靜乃至一切佛法善根。于中分別略有二種。一報行成。先修今熟。二發起勝。曠集眾行趣向菩提。善法行者。以一切種化眾生行為體。故經說言。為人天等一切眾生作清涼池。具一切種陀羅尼門無礙辨才種種音聲種種身等。真實行者。以所修習諸佛如來一切種德為體。故經說言。學三世諸佛真實語。入三世諸佛性。與三世諸佛善根等具佛十力四無畏等。如是一切。體相如是(此二門竟)。
次辨所為。所為有四。一為厭有為故修諸行。二為求菩提滿足佛德故修諸行。三為益眾生欲于現在及未來世救度眾生故修諸行。四為求實際為證法如故修諸行。故彼經言。欲知清凈平等法故修行精進。理實諸行皆具此四。但經文中有說不說。隱顯故爾。四中前三為求世法。后一求理。所為如是(此三門竟)。
次明所依。所依有二。一依世諦修習諸行。二依真諦。如歡喜中依于施者受者財物修行佈施。是依世諦。不見施者受者財物若業若果。如是一切名依真諦。歡喜既然。諸行類爾(此四門竟)。
次定其位。位在何處。有人釋言。在初地上。
【現代漢語翻譯】 現代漢語譯本： 對於存在不執著，對於空性不滯留，所以能夠發起行動。所發起的各種行動就是發起殊勝的行動。尊重行，以成就一切種類的善根為本體。所以經書上說：『菩薩成就尊重善根、不壞善根、最勝善根、不可思議無盡善根、無退善根、無比寂靜乃至一切佛法善根。』其中分別略有二種：一是報行成就，是先前修習現在成熟；二是發起殊勝，廣泛積聚各種修行，趨向菩提。善法行，以一切種類教化眾生的行為為本體。所以經書上說：『為天人等一切眾生作清涼池，具足一切種類的陀羅尼門，無礙辯才，種種音聲，種種身等。』真實行，以所修習諸佛如來的一切種德為本體。所以經書上說：『學習三世諸佛的真實語，進入三世諸佛的佛性，與三世諸佛的善根相等，具足佛的十力、四無畏等。』像這樣的一切，本體和相狀就是這樣。（這兩個門講完了）
接下來辨明所為。所為有四種：一是爲了厭離有為法，所以修習各種行動；二是爲了求得菩提，圓滿佛的功德，所以修習各種行動；三是爲了利益眾生，希望在現在和未來世救度眾生，所以修習各種行動；四是爲了求得實際，爲了證得法的如如，所以修習各種行動。所以那部經書上說：『想要知道清凈平等的法，所以修行精進。』實際上各種行動都具備這四種，只是經文中有說和沒說，有顯露和隱藏的緣故。四種之中，前三種是爲了求得世間法，后一種是爲了求得真理。所為就是這樣。（這三個門講完了）
接下來闡明所依。所依有兩種：一是依靠世俗諦修習各種行動；二是依靠真諦。比如在歡喜中，依靠施者、受者、財物修行佈施，這是依靠世俗諦。不見施者、受者、財物，以及業和果，像這樣的一切叫做依靠真諦。歡喜是這樣，各種行動也類似。（這四個門講完了）
接下來確定它的位置。位置在哪裡？有人解釋說，在初地（菩薩修行階位的第一層）上。
【English Translation】 English version: Regarding existence, there is no attachment. Regarding emptiness, there is no dwelling. Therefore, one can initiate action. The various actions initiated are the initiation of supreme actions. Respectful conduct takes the accomplishment of all kinds of wholesome roots as its essence. Therefore, the scriptures say: 'Bodhisattvas accomplish respectful wholesome roots, indestructible wholesome roots, supreme wholesome roots, inconceivable and inexhaustible wholesome roots, non-regressing wholesome roots, incomparable tranquility, and even all Buddha-dharma wholesome roots.' Among these, there are roughly two types: first, the fruition of actions, where past cultivation ripens in the present; second, the initiation of the supreme, where one extensively accumulates various practices, moving towards Bodhi (enlightenment). Wholesome Dharma conduct takes the act of transforming sentient beings of all kinds as its essence. Therefore, the scriptures say: 'Acting as a cooling pond for all sentient beings such as gods and humans, possessing all kinds of Dharani (mantra) gates, unimpeded eloquence, various sounds, various bodies, and so on.' True conduct takes the cultivation of all kinds of virtues of all Buddhas and Tathagatas (Buddhas) as its essence. Therefore, the scriptures say: 'Learning the true speech of the Buddhas of the three times (past, present, future), entering the nature of the Buddhas of the three times, being equal to the wholesome roots of the Buddhas of the three times, possessing the ten powers and four fearlessnesses of the Buddha, and so on.' All of this, its essence and characteristics are like this. (These two doors are finished)
Next, we distinguish the purpose. There are four purposes: first, to renounce conditioned existence, one cultivates various actions; second, to seek Bodhi (enlightenment) and fulfill the virtues of the Buddha, one cultivates various actions; third, to benefit sentient beings and to save them in the present and future lives, one cultivates various actions; fourth, to seek reality and to realize the suchness of the Dharma (universal law), one cultivates various actions. Therefore, that scripture says: 'Desiring to know the pure and equal Dharma (universal law), one cultivates diligence.' In reality, all actions possess these four, but they are sometimes mentioned and sometimes not, sometimes revealed and sometimes hidden. Among the four, the first three are for seeking worldly dharmas, and the last one is for seeking truth. The purpose is like this. (These three doors are finished)
Next, we clarify the basis. There are two bases: first, relying on conventional truth (relative truth) to cultivate various actions; second, relying on ultimate truth (absolute truth). For example, in joy, relying on the giver, the receiver, and the object to practice giving is relying on conventional truth. Not seeing the giver, the receiver, the object, or the karma and its result, all of this is called relying on ultimate truth. Joy is like this, and various actions are similar. (These four doors are finished)
Next, we determine its position. Where is its position? Some explain that it is on the first Bhumi (stage of Bodhisattva path).
所行即是十地法。故問曰。若此是十地者何故。經言。欲令菩薩種性清凈愿種不轉行種不斷。以偈頌乎。經中說云種性清凈。明非十地。今正論之位在性種。以性種中行種建立故名十行。問曰。經中直云欲令種性清凈。云何得知。偏在性種。釋言。文中雖無此判準說因緣。過前十住劣后迴向及與十地。明在性種。問曰。若此是性種者何故所行與十地同。釋言。此義前十住中已廣分別。十地之法上下同依故。此所學雖是地法不妨成行。在於性種。位分如是(此五門竟)。
次明起說因緣之相。六句辨之。一明說時。文雖不辨準依地經當應亦在第二七日。二明說處。在炎摩天宮寶莊嚴殿。三明說人。功德林菩薩之所宣說。四明說人所入三昧。說此法時承佛威神入菩薩善伏三昧。五明加人。十方各過萬佛世界塵數界外。各有萬佛世界塵數諸佛。同名功德林。相與加被。六明證人。十方各過十萬佛剎塵數界外。各有十萬佛剎塵數菩薩。同名功德林。雲集作證。十行如是。
十回向義四門分別(一釋名義 二辨相 三定從 四起說因緣)
十回向義出華嚴經。回已善法有所趣向。故名迴向。迴向不同。一門說十。十名是何。一救護一切眾生離眾生相迴向。二不壞迴向。三等一切佛迴向。四至一切處迴向。五無
【現代漢語翻譯】 現代漢語譯本： 所修行的就是十地之法。所以問：『如果這是十地，為什麼經中說，『爲了使菩薩的種性清凈，愿種不改變，行種不斷絕』，以偈頌來說明呢？』經中說『種性清凈』，明顯不是十地。現在正確論述，這個位次在於性種（菩薩最初發心的種子）。因為在性種中建立行種，所以名為十行。問：『經中只說『爲了使種性清凈』，怎麼知道偏在於性種呢？』解釋說：『文中雖然沒有明確的判斷，但從因緣上說，它比前面的十住殊勝，比後面的迴向以及十地差。』說明它在於性種。問：『如果這是性種，為什麼所修行的與十地相同呢？』解釋說：『這個道理在前面的十住中已經廣泛地分別過了。十地的法上下相同，都可以依止，所以這裡所學雖然是地法，不妨礙它成就為行，而位次在於性種。』位次的區分就是這樣（以上五門結束）。
接下來闡明發起說法的因緣之相，用六句話來辨別。一、說明說法的時間。文中雖然沒有明確說明，但依據《地經》，應當也是在第二個七日。二、說明說法的地點。在炎摩天宮（Yama Heaven Palace，欲界六天之一）的寶莊嚴殿。三、說明說法的人。由功德林菩薩（Gongdelin Bodhisattva）宣說。四、說明說法的人所入的三昧（Samadhi，禪定）。說此法時，承蒙佛的威神之力，進入菩薩善伏三昧。五、說明加持的人。十方世界各自超過萬佛世界塵數的世界之外，各有萬佛世界塵數的諸佛，都名為功德林，互相加持。六、說明證明的人。十方世界各自超過十萬佛剎（Buddha-land）塵數的世界之外，各有十萬佛剎塵數的菩薩，都名為功德林，雲集來作證明。十行就是這樣。
十回向的意義從四個方面來分別（一、解釋名義；二、辨別相狀；三、確定所從屬；四、發起說法的因緣）。
十回向的意義出自《華嚴經》。迴轉自己的善法，有所趣向，所以名叫回向。迴向各有不同，一門中說了十種。這十種名稱是什麼？一、救護一切眾生，遠離眾生相迴向；二、不壞迴向；三、等一切佛迴向；四、至一切處迴向；五、無
【English Translation】 English version: What is practiced is the Dharma of the Ten Bhumis (Ten Grounds). Therefore, the question is asked: 'If this is the Ten Bhumis, why does the Sutra say, 'To make the Bodhisattva's lineage pure, the seed of vows does not change, and the seed of practice is not cut off,' explained in verses?' The Sutra says 'lineage is pure,' which clearly is not the Ten Bhumis. Now, correctly discussing, the position is in the nature-seed (the initial seed of aspiration of a Bodhisattva). Because the practice-seed is established in the nature-seed, it is called the Ten Practices. The question is asked: 'The Sutra only says 'to make the lineage pure,' how do we know it is specifically in the nature-seed?' The explanation is: 'Although there is no clear judgment in the text, judging from the causes and conditions, it is superior to the previous Ten Dwellings and inferior to the subsequent Dedication and the Ten Bhumis.' This indicates that it is in the nature-seed. The question is asked: 'If this is the nature-seed, why is what is practiced the same as the Ten Bhumis?' The explanation is: 'This principle has been extensively explained in the previous Ten Dwellings. The Dharma of the Ten Bhumis is the same above and below, and can be relied upon, so although what is learned here is the Dharma of the Bhumis, it does not prevent it from becoming practice, and the position is in the nature-seed.' This is how the positions are distinguished (the above five sections are completed).
Next, the appearance of the causes and conditions for initiating the teaching is explained, distinguished by six sentences. First, explain the time of the teaching. Although the text does not explicitly state it, based on the 'Bhumis Sutra,' it should also be on the second seventh day. Second, explain the place of the teaching. In the Treasure Adornment Palace in the Yama Heaven Palace (one of the six heavens of the desire realm). Third, explain the person who teaches. Spoken by Gongdelin Bodhisattva (Merit Forest Bodhisattva). Fourth, explain the Samadhi (meditative absorption) entered by the person who teaches. When speaking this Dharma, relying on the majestic power of the Buddha, he entered the Bodhisattva's Good Subduing Samadhi. Fifth, explain the people who add their blessings. Beyond the number of dust motes of myriad Buddha-worlds in each of the ten directions, there are myriad Buddha-worlds of Buddhas, all named Gongdelin, who mutually add their blessings. Sixth, explain the people who bear witness. Beyond the number of dust motes of ten myriad Buddha-lands (Buddha-ksetra) in each of the ten directions, there are ten myriad Buddha-lands of Bodhisattvas, all named Gongdelin, who gather to bear witness. Such are the Ten Practices.
The meaning of the Ten Dedications is distinguished from four aspects (1. Explaining the meaning of the name; 2. Distinguishing the characteristics; 3. Determining the affiliation; 4. The causes and conditions for initiating the teaching).
The meaning of the Ten Dedications comes from the Avatamsaka Sutra. Turning one's own good Dharma and directing it towards something, hence it is called Dedication (Parināmanā). The dedications are different, and ten types are mentioned in one section. What are these ten names? 1. Dedication to saving all sentient beings, being apart from the appearance of sentient beings; 2. Indestructible Dedication; 3. Dedication equal to all Buddhas; 4. Dedication to reaching all places; 5. No
盡功德藏迴向。六隨順一切堅固善根迴向。七等心隨順一切眾生迴向。八如相迴向。九無縛無著解脫迴向。十法界無量回向。救護眾生離眾生相者。就所回以名。菩薩修行六波羅蜜攝取眾生。令離一切煩惱業苦安住菩提。名救眾生。等救濟不簡怨親善惡等別。名離眾生相。回此善根有所趣向。名救眾生離眾生相迴向。不壞迴向者亦就所回以名。如經中說。于佛菩薩及一切法得不壞信。名為不壞。回此善根有所趣向。名不壞迴向。等一切佛迴向者就所學為名。經言。菩薩學過去未來現在諸佛所作迴向。名等一切佛迴向。於此門中上愿諸佛具一切佛十種快樂。謂不思議三昧解脫大悲樂。廣如經說。次愿菩薩滿一切行究竟佛德。下愿眾生出離一切煩惱業苦。具菩薩行備佛功德。至一切處迴向者。就其所成行益為名。如經中說。菩薩所修一切善根用以迴向。以迴向力令此善根至一切處。譬如實際無所不至。名至一切處迴向。謂至一切佛法僧處無盡供養。至一切行處具足修習。至一切果處具足成滿。至一切佛剎處具足莊嚴。至一切眾生處具足攝化。至一切法處具足解知。如是等也。無盡功德藏迴向者。就所迴向為名。如經中說。回己所修無盡功德有所趣向。名無盡功德藏迴向。亦得從於所求所成以立其名。求佛菩薩無盡功德能成
【現代漢語翻譯】 現代漢語譯本 盡功德藏迴向（Jin Gong De Zang Hui Xiang，將所有功德迴向）。六隨順一切堅固善根迴向（Liu Sui Shun Yi Qie Jian Gu Shan Gen Hui Xiang，隨順一切堅固的善根迴向）。七等心隨順一切眾生迴向（Qi Deng Xin Sui Shun Yi Qie Zhong Sheng Hui Xiang，以平等心隨順一切眾生迴向）。八如相迴向（Ba Ru Xiang Hui Xiang，如實相的迴向）。九無縛無著解脫迴向（Jiu Wu Fu Wu Zhu Jie Tuo Hui Xiang，無束縛無執著的解脫迴向）。十法界無量回向（Shi Fa Jie Wu Liang Hui Xiang，對法界無量的迴向）。 救護眾生離眾生相者，就所迴向的意義來命名。菩薩修行六波羅蜜（Liu Bo Luo Mi，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）攝取眾生，令眾生脫離一切煩惱業苦，安住菩提（Pu Ti，覺悟），名為救眾生。平等救濟，不區分怨親善惡等差別，名為離眾生相。回此善根有所趣向，名救眾生離眾生相迴向。 不壞迴向者，也根據所迴向的意義來命名。如經中所說，對於佛、菩薩（Pu Sa，立志覺悟的有情）及一切法得到不壞的信心，名為不壞。回此善根有所趣向，名不壞迴向。 等一切佛迴向者，就所學的內容來命名。經中說，菩薩學習過去、未來、現在諸佛所作的迴向，名等一切佛迴向。於此門中，上愿諸佛具足一切佛的十種快樂，謂不思議三昧（San Mei，禪定）解脫大悲樂，詳細內容如經所說。其次愿菩薩圓滿一切行，究竟佛德。下愿眾生出離一切煩惱業苦，具菩薩行，具備佛功德。 至一切處迴向者，就其所成就的行益來命名。如經中說，菩薩所修的一切善根用來回向，以迴向的力量令此善根到達一切處。譬如實際無所不至，名至一切處迴向。謂至一切佛法僧處無盡供養，至一切行處具足修習，至一切果處具足成滿，至一切佛剎處具足莊嚴，至一切眾生處具足攝化，至一切法處具足解知。如是等等。 無盡功德藏迴向者，就所迴向的內容來命名。如經中說，回己所修無盡功德有所趣向，名無盡功德藏迴向。也可以從所求所成來立名。求佛菩薩無盡功德能成。
【English Translation】 English version Dedication of Exhaustive Merit Treasury (Jin Gong De Zang Hui Xiang). Sixth, dedication in accordance with all firm roots of goodness (Liu Sui Shun Yi Qie Jian Gu Shan Gen Hui Xiang). Seventh, dedication with equanimity in accordance with all sentient beings (Qi Deng Xin Sui Shun Yi Qie Zhong Sheng Hui Xiang). Eighth, dedication in accordance with suchness (Ba Ru Xiang Hui Xiang). Ninth, dedication of liberation without bondage or attachment (Jiu Wu Fu Wu Zhu Jie Tuo Hui Xiang). Tenth, dedication of immeasurable realms of Dharma (Shi Fa Jie Wu Liang Hui Xiang). 』Saving sentient beings and being apart from the appearance of sentient beings』 is named according to what is being dedicated. A Bodhisattva (Pu Sa), cultivating the Six Paramitas (Liu Bo Luo Mi, six perfections: generosity, morality, patience, diligence, concentration, and wisdom) gathers sentient beings, causing them to be apart from all afflictions, karmic suffering, and to abide in Bodhi (Pu Ti, enlightenment), is called 'saving sentient beings.' Equitably saving without distinguishing between enemies, relatives, good, or evil is called 'being apart from the appearance of sentient beings.' Dedicating these roots of goodness to a certain direction is called 'dedication of saving sentient beings and being apart from the appearance of sentient beings.' 』Indestructible dedication』 is also named according to what is being dedicated. As it is said in the sutras, obtaining indestructible faith in the Buddhas, Bodhisattvas (Pu Sa), and all Dharmas is called 'indestructible.' Dedicating these roots of goodness to a certain direction is called 'indestructible dedication.' 』Dedication equal to all Buddhas』 is named according to what is being learned. The sutras say that a Bodhisattva learns the dedications made by the Buddhas of the past, future, and present, which is called 'dedication equal to all Buddhas.' Within this approach, one aspires that all Buddhas possess all ten kinds of happiness of the Buddhas, namely the inconceivable Samadhi (San Mei, meditative absorption), liberation, and great compassion bliss, as described extensively in the sutras. Next, one aspires that Bodhisattvas fulfill all practices and ultimately attain Buddhahood. Below, one aspires that sentient beings escape all afflictions and karmic suffering, possess the conduct of Bodhisattvas, and be equipped with the merits of Buddhas. 』Dedication reaching all places』 is named according to the benefits of the practice achieved. As it is said in the sutras, all the roots of goodness cultivated by a Bodhisattva are used for dedication, and through the power of dedication, these roots of goodness reach all places. Just as reality itself reaches everywhere, it is called 'dedication reaching all places.' This means reaching all places of Buddha, Dharma, and Sangha with inexhaustible offerings, fully cultivating all practices, fully accomplishing all fruits, fully adorning all Buddha-lands, fully gathering and transforming all sentient beings, and fully understanding all Dharmas. And so on. 』Dedication of the inexhaustible treasury of merit』 is named according to what is being dedicated. As it is said in the sutras, dedicating one's own cultivated inexhaustible merit to a certain direction is called 'dedication of the inexhaustible treasury of merit.' It can also be named based on what is sought and achieved. Seeking the inexhaustible merit of Buddhas and Bodhisattvas can accomplish.
無盡功德善根。名無盡功德藏迴向。隨順一切堅固善根迴向者。從所成彰名。回己所修施等善根有所趣向。為佛守護能成一切堅固善根。名隨順一切堅固善根迴向。故經說言。住此迴向為無量佛之所守護。得堅固法堅固善根堅固愿。等心隨順一切眾生迴向者。就所益彰名。菩薩增長一切善根回。以等益一切眾生。名等心隨順一切眾生迴向。如相迴向者。就所依彰名。菩薩所成種種善根同證一切。故曰如相。故經中說。種種善根一觀不二。回此善根有所趣向。名如相迴向。又復菩薩迴向之心依于種種真如門起。是故亦名如相迴向。亦可。此就譬況為名。隨一切法以辨真如。如義無邊。如經廣說。所謂性如相如法如行如境界安立如量如充滿如久住如等。迴向善根同彼如相。於一切法差別異求名如相迴向。故經說言。如性如善根亦爾。迴向求知一切法性。如相如善根亦爾。迴向求知一切法相。如是等也。無縛無著解脫迴向者。就回向心以立名也。於一切法心無取執。名無縛無著。於法自在稱曰解脫。菩薩不輕一切善法。以無縛無著解脫之心迴向彼善法。求普賢行能具普賢一切種德。名無縛無著解脫迴向。法界無量回曏者。就所求彰名。菩薩修習無盡善根。回之愿求法界差別無量功德。名為法界無量回向。名義如是(此一門竟
【現代漢語翻譯】 現代漢語譯本 『無盡功德善根。名無盡功德藏迴向。』意思是將無盡的功德和善根，迴向到無盡功德藏中。『隨順一切堅固善根迴向者。從所成彰名。』是指根據所成就的事物來命名。將自己所修的佈施等善根，有所歸趣，爲了佛的守護，能夠成就一切堅固的善根，這被稱為『隨順一切堅固善根迴向』。所以經書上說，安住于這種迴向，會受到無量佛的守護，得到堅固的法、堅固的善根和堅固的愿。『等心隨順一切眾生迴向者。就所益彰名。』是指根據所利益的對象來命名。菩薩增長一切善根，平等地利益一切眾生，這被稱為『等心隨順一切眾生迴向』。『如相迴向者。就所依彰名。』是指根據所依據的事物來命名。菩薩所成就的種種善根，共同證得一切，所以稱為『如相』。因此經書中說，種種善根，一觀而不二。將這些善根迴向，有所歸趣，稱為『如相迴向』。另外，菩薩迴向的心，依于種種真如門而生起，因此也稱為『如相迴向』。也可以這樣理解，這是就譬喻的情況來命名。隨順一切法來辨別真如，『如』的意義是無邊的，如經書廣說的那樣，所謂的性如、相如、法如、行如、境界安立如、量如、充滿如、久住如、等等。迴向善根，與這些『如相』相同，在一切法的差別中尋求，稱為『如相迴向』。所以經書上說，如性如善根也是這樣，迴向是爲了求知一切法性；如相如善根也是這樣，迴向是爲了求知一切法相，等等。『無縛無著解脫迴向者。就回向心以立名也。』是指根據迴向的心來命名。對於一切法，心中沒有取捨執著，稱為『無縛無著』。於法自在，稱為『解脫』。菩薩不輕視一切善法，以無縛無著解脫的心，迴向這些善法，求得普賢行，能夠具足普賢的一切種德，稱為『無縛無著解脫迴向』。『法界無量回曏者。就所求彰名。』是指根據所求的事物來命名。菩薩修習無盡的善根，迴向這些善根，愿求法界的差別無量功德，稱為『法界無量回向』。名義就是這樣。（這一門結束）
【English Translation】 English version 'Endless merit and virtuous roots. Named the dedication of the treasury of endless merit.' This means dedicating endless merit and virtuous roots to the treasury of endless merit. 'The dedication that accords with all firm virtuous roots. Named according to what is accomplished.' This refers to naming based on what has been achieved. Directing one's own cultivated acts of generosity and other virtuous roots towards a specific goal, for the protection of the Buddha, and being able to accomplish all firm virtuous roots, is called 'dedication that accords with all firm virtuous roots.' Therefore, the scriptures say that abiding in this dedication is protected by immeasurable Buddhas, and one obtains firm Dharma, firm virtuous roots, and firm vows. 'The dedication that equally accords with all sentient beings. Named according to what is benefited.' This refers to naming based on the object of benefit. The Bodhisattva increases all virtuous roots and equally benefits all sentient beings, which is called 'dedication that equally accords with all sentient beings.' 'The dedication like the suchness. Named according to what is relied upon.' This refers to naming based on what is relied upon. The various virtuous roots accomplished by the Bodhisattva are jointly realized, hence it is called 'like the suchness'. Therefore, the scriptures say that various virtuous roots are viewed as one and not two. Dedicating these virtuous roots towards a specific goal is called 'dedication like the suchness.' Furthermore, the Bodhisattva's mind of dedication arises from various gates of Suchness (真如, Zhenru), hence it is also called 'dedication like the suchness.' Alternatively, this can be understood as naming based on a metaphorical situation. Following all Dharmas to discern Suchness, the meaning of 'like' is boundless, as extensively explained in the scriptures, such as the Suchness of nature, the Suchness of characteristics, the Suchness of Dharma, the Suchness of conduct, the Suchness of the establishment of realms, the Suchness of measure, the Suchness of fullness, the Suchness of long abiding, and so on. Dedicating virtuous roots is the same as these 'Suchnesses', seeking within the differences of all Dharmas, is called 'dedication like the suchness.' Therefore, the scriptures say that like the Suchness of nature, so are virtuous roots; dedicating to seek knowledge of the nature of all Dharmas. Like the Suchness of characteristics, so are virtuous roots; dedicating to seek knowledge of the characteristics of all Dharmas, and so on. 'The dedication of non-attachment and liberation. Named according to the mind of dedication.' This refers to naming based on the mind of dedication. Regarding all Dharmas, the mind has no grasping or attachment, which is called 'non-attachment.' Being at ease with the Dharma is called 'liberation.' The Bodhisattva does not belittle any virtuous Dharma, and with a mind of non-attachment and liberation, dedicates these virtuous Dharmas, seeking the practice of Samantabhadra (普賢, Puxian), and being able to possess all the virtues of Samantabhadra, is called 'dedication of non-attachment and liberation.' 'The dedication of the immeasurable realm of Dharma. Named according to what is sought.' This refers to naming based on what is sought. The Bodhisattva cultivates endless virtuous roots, dedicating these virtuous roots, wishing for the differentiated and immeasurable merits of the realm of Dharma (法界, Fajie), which is called 'dedication of the immeasurable realm of Dharma.' The meaning of the names is as such. (This section ends)
)。
次辨其相。此十回向大別有三。一回向眾生所修善根。迴向施眾生。愿令出離一切煩惱業苦。具菩薩行滿足佛德。二回向菩提所修善根。求一切智。三迴向實際所修善法。愿證實際於一切法不取不捨。迴向雖眾要不出此。體相如是(此二門竟)。
次定其位。隨義通論迴向之心無處不有。今此所辨在於解行。過前種性劣於十地。以此測尋明在解行。以解行中鄰于出道故修迴向。隨順趣入。位別如是(此三門竟)。
次明起說因緣之相。六句辨之。一明說時。文中不辨。準依地經當應亦在第二七日。二明說處。在兜率天一切寶莊嚴殿。三明說人。金剛幢菩薩之所宣說。四明說人所入三昧。入菩薩明智三昧。五明加人。十方各過百萬佛剎塵數界外。各有百萬佛剎塵數諸佛。同名金剛幢。相與加被。六明證人。十方各過百萬佛剎塵數界外。各有百萬佛剎塵數菩薩。同名金剛幢。雲集作證。迴向義廣難以具論。今隨宗要辨之略爾。
十地義四門分別(一釋名 二辨體 三論位 四起說因緣)
第一釋名。所言地者論釋不同。依毗婆娑住處解地。故彼論言。十階住處名為十地。若依地持兩義辨釋。一持義解地。故彼論首標舉地法。以持釋之。二能生釋地。彼論言。自受行故名之為住。攝受
眾生。因之為地。若依地論四義辨釋。一生二成三住四持。故彼論言。產生佛智住持名地。生之與成望于佛果。始起名生。終滿曰成。亦可。望佛為因名生。為緣稱成。地之一法雲何為因。而複稱緣。據今因時果全未有。辨無令有。故名為因。據彼當果果是可有。可有之法地能令現。目之為緣。亦可。地有證教之別。果有性凈方便之異。望性凈果證道為因。教道為緣。望方便果教道為因。證道為緣。故得就地說因說緣。所言住者當分為言。德成之處名之為住。所言持者通望因果。如似初地望二地說持。乃至望佛諸地望后次第例然。良以地中備含多義故。致釋者種種別異。地法不同。一門說十。十名是何。一歡喜地二離垢地三名明地四名炎地五難勝地六現前地七遠行地八不動地九善慧地十法雲地。歡喜地者經中亦名凈心地也。成就無上自利利他行。初證聖處多生歡喜。故名歡喜。住此地時于真如中證心清凈。名凈心地。又於三寶得清凈信。亦名凈心。然此初地對前凡位應名聖地。對彼凡夫取我之障應名無我地。對前位應名證地。對后修道應名見地。如是多義不可並陳。且就利益名為歡喜。離垢地者起信論中名具戒地。地持名增上戒地。離能起誤心犯戒煩惱垢等。清凈戒具足名離垢地。具凈戒故名具戒地。戒行殊勝名增上
【現代漢語翻譯】 現代漢語譯本 眾生之所以為『地』（Bhumi，土地、基礎）。如果依據《地論》的四種含義來辨析解釋，即：生、成、住、持。所以該論典說：『產生佛智，住持名地。』 『生』和『成』是相對於佛果而言的，最初生起稱為『生』，最終圓滿稱為『成』。也可以說，以佛為因而稱為『生』，以佛為緣而稱為『成』。『地』這一法，為什麼既是『因』，又是『緣』呢？就現在的因位來說，果還完全沒有，辨別無令其有，所以稱為『因』。就未來的果位來說，果是可以有的，可以有的法，『地』能使其顯現，所以稱之為『緣』。也可以說，『地』有證道和教道的區別，果有性凈和方便的差異。相對於性凈果，證道是因，教道是緣。相對於方便果，教道是因，證道是緣。所以可以在『地』上說因說緣。所說的『住』，應當分開來說，功德成就之處稱為『住』。所說的『持』，普遍地針對因和果。比如初地相對於二地說『持』，乃至相對於佛，各個地相對於後面的次第也是如此。正因為『地』中包含多種含義，所以導致解釋者有種種不同的說法。『地』的法不同，一門就說了十種。這十種名稱是什麼呢？一、歡喜地（Pramudita）；二、離垢地（Vimala）；三、明地（Prabhakari）；四、炎地（Arcismati）；五、難勝地（Sudurjaya）；六、現前地（Abhimukhi）；七、遠行地（Duramgama）；八、不動地（Acala）；九、善慧地（Sadhumati）；十、法雲地（Dharmamegha）。歡喜地，在經中也稱為凈心地。成就無上的自利利他之行，初次證得聖位，多生歡喜，所以稱為歡喜地。住在此地時，于真如中證得心清凈，名為凈心地。又於三寶得清凈的信心，也名為凈心。然而這初地，相對於之前的凡位，應當稱為聖地；相對於那些凡夫的執我之障，應當稱為無我地；相對於前位，應當稱為證地；相對於後面的修道，應當稱為見地。像這樣多種含義，不能全部陳述，姑且就利益來說，名為歡喜。離垢地，在《起信論》中稱為具戒地，在《地持經》中稱為增上戒地。遠離能引起錯誤的心、犯戒的煩惱垢等，清凈的戒律具足，名為離垢地。具有清凈的戒律，所以稱為具戒地。戒行殊勝，稱為增上戒。
【English Translation】 English version Sentient beings are the reason for 'Bhumi' (地, earth, ground, foundation). If analyzed and explained according to the four meanings of the Dasabhumika Sutra, they are: origination, accomplishment, abiding, and sustaining. Therefore, that treatise says: 'Generating Buddha wisdom, abiding and sustaining is called Bhumi.' 'Origination' and 'accomplishment' are in relation to the fruit of Buddhahood. The initial arising is called 'origination,' and the final completion is called 'accomplishment.' It can also be said that taking the Buddha as the cause is called 'origination,' and taking the Buddha as the condition is called 'accomplishment.' How can 'Bhumi,' this one dharma, be both a 'cause' and a 'condition'? From the perspective of the present causal stage, the fruit is completely non-existent. Discriminating the non-existent and causing it to exist is called 'cause.' From the perspective of the future fruit stage, the fruit is possible. The dharma that is possible, 'Bhumi' can make it manifest, so it is called 'condition.' It can also be said that 'Bhumi' has the distinction between the path of realization and the path of teaching, and the fruit has the difference between intrinsic purity and expedient means. Relative to the fruit of intrinsic purity, the path of realization is the cause, and the path of teaching is the condition. Relative to the fruit of expedient means, the path of teaching is the cause, and the path of realization is the condition. Therefore, one can speak of cause and condition in relation to 'Bhumi.' What is meant by 'abiding' should be explained separately. The place where merits are accomplished is called 'abiding.' What is meant by 'sustaining' universally refers to cause and fruit. For example, the first Bhumi is said to 'sustain' in relation to the second Bhumi, and so on, up to the Buddha, each Bhumi sustains in relation to the subsequent stages. Precisely because 'Bhumi' contains multiple meanings, it leads to various different interpretations by commentators. The dharmas of 'Bhumi' are different; one school speaks of ten. What are these ten names? 1. Pramudita (歡喜地, Joyful Ground); 2. Vimala (離垢地, Stainless Ground); 3. Prabhakari (明地, Luminous Ground); 4. Arcismati (炎地, Radiant Ground); 5. Sudurjaya (難勝地, Very Difficult to Conquer Ground); 6. Abhimukhi (現前地, Manifest Ground); 7. Duramgama (遠行地, Far-Reaching Ground); 8. Acala (不動地, Immovable Ground); 9. Sadhumati (善慧地, Ground of Good Wisdom); 10. Dharmamegha (法雲地, Cloud of Dharma Ground). The Joyful Ground is also called the Pure Mind Ground in the sutras. Accomplishing the supreme practice of benefiting oneself and others, initially realizing the state of a sage, generating much joy, therefore it is called the Joyful Ground. Abiding in this ground, realizing the purity of mind in Suchness, it is called the Pure Mind Ground. Furthermore, obtaining pure faith in the Three Jewels, it is also called Pure Mind. However, this first ground, relative to the previous ordinary position, should be called the Holy Ground; relative to the attachment to self of those ordinary people, it should be called the Ground of No-Self; relative to the previous position, it should be called the Ground of Realization; relative to the subsequent path of cultivation, it should be called the Ground of Vision. Like this, multiple meanings cannot all be stated; for the moment, in terms of benefit, it is called Joyful. The Stainless Ground is called the Ground of Complete Precepts in the Awakening of Faith treatise, and the Ground of Superior Precepts in the Yogacarabhumi-sastra. Being apart from the mind that can cause errors, the defilements of breaking precepts, etc., the complete purity of precepts is called the Stainless Ground. Having pure precepts, therefore it is called the Ground of Complete Precepts. The practice of precepts is especially excellent, it is called Superior Precepts.
戒。言明地者釋有三義。一得他上地證光明相。故名明地。地持論言。彼四地上無生行慧。此名光明。因彼光明故名明地。二此地中得禪方便決定慧明。故名明地。故地持言。三昧照明名為明地。二隨聞思修照法顯現。故名明地。故地持云。法照明故名為明地。言炎地者釋有兩義。一就證體釋。如地論說。不忘煩惱薪智火能燒。故名炎地。前三地中分別之解名為不忘。此為四地智火。所焚義說為薪。四地證智對前惑薪義說為火。舍前分別故曰能燒。此之治能如世火炎焚燒諸物。故名炎地。二就用解釋。如地論說。證智法明摩尼寶中放阿含光。故名炎地。此明菩薩依證智體所起阿含教知作用如殊光炎名為炎矣。難勝地者論釋不同。若依地持得決定智難可勝過。故名難勝。若依地論得出世智方便善巧能度難度。名難勝地。得出世智方便善巧釋其難也。能度難度解其勝也。度名為到。到出世難勝前三地。到彼方便善巧之難勝第四地。以彼不能隨世間故。現前地者般若波羅蜜有間大智現前名現前地。遠行地者起信論中名方便具足地。地持名為有行有開發無相住。善修無相行功用究竟。能過世間二乘出世間道名遠行地。修道畢竟行方便具足。功用未舍名有行有開。有功用行故名有行。有功用修共相開發名為有開。寂用雙行離間隔
【現代漢語翻譯】 現代漢語譯本 戒。關於『明地』（Mingdi，光明之地）的解釋有三種含義：一、獲得他方上地的證悟光明之相，因此稱為『明地』。《地持論》（Dichilun）中說：『彼四地上無生行慧，此名光明。因彼光明故名明地。』意思是說，在第四地之上，具有無生之智慧，這被稱為光明，因為這種光明，所以稱為『明地』。二、此地中獲得禪定方便的決定智慧光明，因此稱為『明地』。《地持論》中說：『三昧照明名為明地。』意思是說，通過禪定所產生的照明，稱為『明地』。三、隨著聽聞、思考、修習，照亮法義使其顯現，因此稱為『明地』。《地持論》中說：『法照明故名為明地。』意思是說，因為法義的照亮，所以稱為『明地』。 關於『炎地』（Yandi，火焰之地）的解釋有兩種含義：一、就證悟的本體來解釋。如《地論》（Dilun）所說：『不忘煩惱薪智火能燒，故名炎地。』意思是說，不忘記煩惱，如同柴薪一樣，智慧之火能夠燃燒它，因此稱為『炎地』。前三地中的分別之解，被稱為不忘。這對於第四地的智慧之火來說，是可以焚燒的柴薪。第四地的證悟智慧，對於之前的迷惑柴薪來說，就像是火焰一樣。捨棄之前的分別，所以說是能夠燃燒。這種對治的能力，就像世間的火焰焚燒萬物一樣，因此稱為『炎地』。二、就作用來解釋。如《地論》所說：『證智法明摩尼寶中放阿含光，故名炎地。』意思是說，菩薩依仗證悟智慧的本體所產生的阿含教法之知見作用，就像殊勝的光焰一樣，稱為『炎地』。 關於『難勝地』（Nanshengdi，難以戰勝之地）的解釋，各論典的說法不同。如果依據《地持論》，是獲得決定智慧，難以被勝過，因此稱為『難勝』。如果依據《地論》，是得出世間的智慧，方便善巧，能夠度化難以度化之人，稱為『難勝地』。『得出世智方便善巧』解釋了其『難』的含義，『能度難度』解釋了其『勝』的含義。『度』的意思是到達。到達出世間，勝過前三地。到達方便善巧，勝過第四地，因為前三地不能隨順世間。『現前地』（Xianqiandi，現前之地）是指般若波羅蜜（Boreboluomi）的有間大智現前，稱為『現前地』。『遠行地』（Yuanxingdi，遠行之地）在《起信論》（Qixinlun）中被稱為『方便具足地』。《地持論》中稱為『有行有開發無相住』。善於修習無相之行，功用究竟，能夠超過世間的二乘以及出世間的道，稱為『遠行地』。修道畢竟，行方便具足，功用未舍，稱為『有行有開』。有功用之行，所以稱為『有行』。有功用之修，共同開發，稱為『有開』。寂靜和作用同時進行，沒有間隔。
【English Translation】 English version Precepts. Regarding 『Mingdi』 (Mingdi, Land of Light), there are three meanings in the explanation: First, it obtains the enlightened light aspect of the upper lands of others' attainment, hence it is called 『Mingdi』. The 『Dichilun』 (Dichilun, Treatise on the Basis of Discipline) says: 『The wisdom of non-arising practice on those four lands is called light. Because of that light, it is called Mingdi.』 This means that on the fourth land, there is the wisdom of non-arising, which is called light, and because of this light, it is called 『Mingdi』. Second, in this land, one obtains the decisive wisdom light of meditative convenience, hence it is called 『Mingdi』. The 『Dichilun』 says: 『Samadhi illumination is called Mingdi.』 This means that the illumination produced by samadhi is called 『Mingdi』. Third, as one hears, thinks, and practices, the meaning of the Dharma is illuminated and manifested, hence it is called 『Mingdi』. The 『Dichilun』 says: 『Because the Dharma illuminates, it is called Mingdi.』 This means that because of the illumination of the Dharma, it is called 『Mingdi』. Regarding 『Yandi』 (Yandi, Land of Flame), there are two meanings in the explanation: First, it is explained in terms of the essence of enlightenment. As the 『Dilun』 (Dilun, Treatise on the Land) says: 『Not forgetting the firewood of afflictions, the fire of wisdom can burn it, hence it is called Yandi.』 This means that not forgetting afflictions is like firewood, and the fire of wisdom can burn it, hence it is called 『Yandi』. The discriminating understanding in the first three lands is called not forgetting. For the fire of wisdom in the fourth land, it is the firewood that can be burned. The enlightened wisdom of the fourth land is like fire to the firewood of previous delusions. Abandoning previous discriminations is why it is said to be able to burn. This ability to counteract is like the fire in the world burning all things, hence it is called 『Yandi』. Second, it is explained in terms of function. As the 『Dilun』 says: 『The enlightened wisdom and Dharma light emit Agama light from the Mani jewel, hence it is called Yandi.』 This means that the function of knowledge and perception of the Agama teachings produced by the Bodhisattva relying on the essence of enlightened wisdom is like a special flame, called 『Yandi』. Regarding 『Nanshengdi』 (Nanshengdi, Land Difficult to Conquer), the explanations in various treatises differ. If based on the 『Dichilun』, it is obtaining decisive wisdom, which is difficult to be surpassed, hence it is called 『Nansheng』. If based on the 『Dilun』, it is obtaining the wisdom of transcending the world, with skillful means of convenience, able to liberate those who are difficult to liberate, called 『Nanshengdi』. 『Obtaining the wisdom of transcending the world, with skillful means of convenience』 explains the meaning of 『difficult』, and 『able to liberate the difficult』 explains the meaning of 『conquer』. 『Liberate』 means to arrive. Arriving at transcending the world surpasses the first three lands. Arriving at skillful means of convenience surpasses the fourth land, because the first three lands cannot accord with the world. 『Xianqiandi』 (Xianqiandi, Land of Manifestation) refers to the intermittent great wisdom of Prajna Paramita (Boreboluomi) manifesting, called 『Xianqiandi』. 『Yuanxingdi』 (Yuanxingdi, Land of Far-Going) is called 『Land of Complete Convenience』 in the 『Qixinlun』 (Qixinlun, Treatise on Awakening of Faith). In the 『Dichilun』, it is called 『Dwelling in the Unconditioned with Practice and Development』. Being skilled in practicing the unconditioned practice, the function is complete, able to surpass the worldly Two Vehicles and the path of transcending the world, called 『Yuanxingdi』. The practice of cultivation is complete, the skillful means of convenience are complete, and the function is not abandoned, called 『Having Practice and Development』. Having the practice of function, hence it is called 『Having Practice』. Having the cultivation of function, jointly developing, called 『Having Development』. Tranquility and function proceed simultaneously, without interruption.
相故名無相。不動地者起信論中名色自在地。地持論中名決定地。亦名無行無開發無相住。報行純熟無相無間名不動地。於此地中修凈土行。色中自在名色自在。法流水中決定上升名決定地。舍離功用名無行無開。離其間隔及功用相故名無相。善慧地者起信論中名心自在地。地持名為決定行地。亦名無礙住。無礙力說法成就利他行。慧用善巧名善慧地。於此地中善知物心名心自在。依前決定上上進求名決定行。具足此無礙辨才名無礙住。法雲地者地持論中名究竟地。亦名最上住。菩薩得大法身具足自在名法雲地。學中窮滿名究竟地。菩薩中極名最上住。名義如是(此一門竟)。
次辨體相。十地是位。位無別體。攬行以成。成位之行開合不定。或總為一。所謂菩薩愿善決定海納眾行。備苞萬德諸德相攝。皆得為一。以願行主故偏論之。或分為二。所謂菩薩證教兩行備如前解。或離為三。謂同相三道。一證二助三是不住。亦如上釋。又戒定慧亦得分三。或別為四。謂。聞思修證。餐教名聞。求義曰思。進行名修。得實云證。或說為五。謂。聞思修報生識智及與證行。又五方便亦得分五。如地論說。一觀方便諸地觀解。二得方便諸地得證。三增上方便依證所成一切行德。四不退方便前三堅固。五盡至方便前三滿足。
【現代漢語翻譯】 現代漢語譯本 『相故名無相』（因為執著于相，所以說沒有相）。『不動地』在《起信論》（《大乘起信論》）中稱為『色自在地』（對色相獲得自在的境界）。《地持論》（《菩薩地持經》）中稱為『決定地』（心意堅定的境界）。也稱為『無行無開發無相住』（沒有造作，沒有開發，安住于無相）。報行純熟，沒有相的間隔，稱為『不動地』。於此地中修習凈土行。在色中自在，稱為『色自在』。在法流中決定上升，稱為『決定地』。舍離功用，稱為『無行無開』。遠離間隔和功用之相，所以稱為『無相』。 『善慧地』在《起信論》中稱為『心自在地』（對心獲得自在的境界）。《地持論》中稱為『決定行地』（行為堅定的境界）。也稱為『無礙住』（沒有阻礙的安住）。以無礙的力量說法，成就利益他人的行為。智慧運用善巧，稱為『善慧地』。於此地中善於瞭解物心，稱為『心自在』。依靠之前的決定，不斷向上進求，稱為『決定行』。具足這種無礙的辯才，稱為『無礙住』。 『法雲地』在《地持論》中稱為『究竟地』（最終的境界）。也稱為『最上住』（最上的安住）。菩薩獲得大法身，具足自在，稱為『法雲地』。在學習中達到圓滿，稱為『究竟地』。在菩薩中達到極致，稱為『最上住』。名義就是這樣（這一門結束）。
接下來辨別體相。十地是位（菩薩修行的十個階段）。位沒有單獨的體性，是依靠修行而成就的。成就位的修行，開合不定。或者總合為一，就是菩薩的愿善決定，像大海一樣容納各種修行。具備包含萬德，各種德行相互攝持，都可以歸為一。因為願行是主要的，所以偏重討論它。或者分為二，就是菩薩的證教兩種修行，像前面解釋的那樣。或者分離為三，就是同相三道。一是證道，二是助道，三是不住道，也像上面解釋的那樣。又戒定慧也可以分為三。或者分為四，就是聞思修證。學習教義叫做聞，尋求義理叫做思，進行修行叫做修，獲得實證叫做證。或者說為五，就是聞思修報生識智以及證行。又五方便也可以分為五，如《地論》（《十地經論》）所說。一是觀方便，指各地的觀解。二是得方便，指各地的得證。三是增上方便，指依靠證悟所成就的一切行德。四是不退方便，指前三者的堅固。五是盡至方便，指前三者的圓滿。
【English Translation】 English version 'Because of attachment to form, it is called 'no-form' (Wu Xiang)'. 'Immovable Ground' (Budong Di) is called 'Freedom in Form Ground' (Se Zizai Di) in the 'Awakening of Faith' (Qixin Lun) [Mahayana Treatise on Awakening of Faith]. In the 'Ground Holding Treatise' (Dichi Lun) [Bodhisattva Bhumi Sutra], it is called 'Determined Ground' (Jueding Di). It is also called 'No-Practice, No-Development, Abiding in No-Form' (Wu Xing Wu Kaifa Wu Xiang Zhu). When the fruits of actions are ripe and there is no interval of form, it is called 'Immovable Ground'. In this ground, one cultivates Pure Land practices. Being free in form is called 'Freedom in Form'. Decisively ascending in the stream of Dharma is called 'Determined Ground'. Abandoning effort is called 'No-Practice, No-Development'. Because it is far from intervals and the appearance of effort, it is called 'No-Form'. 'Ground of Good Wisdom' (Shanhui Di) is called 'Freedom in Mind Ground' (Xin Zizai Di) in the 'Awakening of Faith'. In the 'Ground Holding Treatise', it is called 'Determined Practice Ground' (Jueding Xing Di). It is also called 'Unobstructed Abiding' (Wu'ai Zhu). Accomplishing the practice of benefiting others with the power of unobstructed speech. Skillful use of wisdom is called 'Ground of Good Wisdom'. In this ground, being good at understanding objects and mind is called 'Freedom in Mind'. Relying on the previous determination and continuously seeking upward progress is called 'Determined Practice'. Fully possessing this unobstructed eloquence is called 'Unobstructed Abiding'. 'Dharma Cloud Ground' (Fayun Di) is called 'Ultimate Ground' (Jiujing Di) in the 'Ground Holding Treatise'. It is also called 'Supreme Abiding' (Zuishang Zhu). When a Bodhisattva obtains the Great Dharma Body and is fully free, it is called 'Dharma Cloud Ground'. Reaching complete fulfillment in learning is called 'Ultimate Ground'. Reaching the extreme among Bodhisattvas is called 'Supreme Abiding'. The meanings are thus (this section ends).
Next, we distinguish the substance and characteristics. The Ten Grounds (Shi Di) are positions (stages of practice for Bodhisattvas). Positions do not have separate substances; they are formed by accumulating practices. The opening and closing of the practices that accomplish the positions are not fixed. Or they are combined into one, which is the Bodhisattva's determined good vows, like a sea that contains all practices. Possessing and encompassing myriad virtues, with various virtues supporting each other, can all be considered as one. Because vows and practices are primary, we focus on discussing them. Or they are divided into two, which are the Bodhisattva's two practices of realization and teaching, as explained earlier. Or they are separated into three, which are the three paths of similar characteristics. First is the path of realization, second is the path of assistance, and third is the path of non-abiding, also as explained above. Furthermore, precepts, concentration, and wisdom can also be divided into three. Or they are divided into four, which are hearing, thinking, cultivating, and realizing. Studying the teachings is called hearing, seeking the meaning is called thinking, engaging in practice is called cultivating, and obtaining realization is called realizing. Or it is said to be five, which are hearing, thinking, cultivating, retribution-birth, knowledge-wisdom, and realizing practice. Furthermore, the five expedient means can also be divided into five, as stated in the 'Treatise on the Grounds' (Di Lun) [Dasabhumika Sutra Sastra]. First is the expedient means of contemplation, referring to the contemplation and understanding of each ground. Second is the expedient means of attainment, referring to the attainment and realization of each ground. Third is the expedient means of increasing, referring to all the virtuous qualities of practice accomplished through realization. Fourth is the expedient means of non-regression, referring to the firmness of the previous three. Fifth is the expedient means of reaching the limit, referring to the perfection of the previous three.
或分為六。謂。六決定如前六種決定章中具廣分別。又六波羅蜜亦得分六。或說為八。如彼相續解脫經說。一方便凈。趣地方便。二者心凈。初入地心。三悲心凈。正住地中起行方便四波羅蜜凈。于諸地中所修諸度。五見佛凈。于地果中多見諸佛。六成熟眾生凈。見諸佛時起四攝法成熟眾生。七者生凈。謂。十王等。八者力凈。謂。攝根中神力十事及愿智果。或說為十。謂。信等十行故。地持云。信等十法凈一切地。又十波羅蜜亦得分十。並如前釋。或復分為三十七品。亦得離為八萬四千諸度法門。廣則無量。此等開合各據一門。廣無量異盈狹無減小。地體如是(此二門竟)。
次辨地位。開合不定。或說為一。如彼證信二地分別。初地已上同名證地。或分為二。謂。見與修。初地名見。二地已上同名為修。又復功用及無功用亦得分二。七地已還名為功用。八地已上名無功用。或分為三。所謂見修及無功用。廣如上釋。或離為四。四中乃有四門不同。一約解分別。如仁王說。初二三地名為信忍。四五六地名為順忍。七八九地名無生忍。十地名為寂滅忍矣。二據修分別。如地持說。初至五地名無相修。六地七地無相修凈。八地九地無相修果。亦名為廣。十地名為無相修果成。三就所凈以分四種。如彼相續解脫經說
【現代漢語翻譯】 現代漢語譯本：或者可以分為六個方面，即六種決定，如同前面六種決定章節中詳細闡述的那樣。此外，六波羅蜜（Lục Ba La Mật，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）也可以分為六個方面。或者說可以分為八個方面，如《相續解脫經》所說：一是方便凈（Phương Tiện Tịnh，方便的清凈），趣向地方便；二是心凈（Tâm Tịnh，心的清凈），初入地之心；三是悲心凈（Bi Tâm Tịnh，悲心的清凈），正住在地中發起行動的方便；四是波羅蜜凈（Ba La Mật Tịnh，波羅蜜的清凈），在各個地中所修習的各種度；五是見佛凈（Kiến Phật Tịnh，見到佛的清凈），在地的果位中多次見到諸佛；六是成熟眾生凈（Thành Thục Chúng Sinh Tịnh，成熟眾生的清凈），見到諸佛時發起四攝法（Tứ Nhiếp Pháp，佈施、愛語、利行、同事）來成熟眾生；七是生凈（Sinh Tịnh，生的清凈），指十王等；八是力凈（Lực Tịnh，力的清凈），指攝根中的神力十事以及愿智果。或者說可以分為十個方面，即信等十行（Tín Đẳng Thập Hành，信等十種行為），所以《地持經》說：『信等十法清凈一切地』。此外，十波羅蜜也可以分為十個方面，如同前面解釋的那樣。或者還可以分為三十七道品（Tam Thập Thất Đạo Phẩm，三十七種修行品類），也可以分離為八萬四千種度法門，廣而言之則無量無邊。這些開合都是根據不同的角度，廣則無量差異，盈滿或狹小都沒有減少。地的體性就是這樣（以上是兩種分類方式）。 接下來辨析地位。開合不定。或者說可以分為一個方面，如《證信二地分別》所說，初地以上都稱為證地。或者可以分為兩個方面，即見與修。初地名為見地，二地以上都稱為修地。又可以分為功用和無功用兩種，七地及以下稱為功用地，八地及以上稱為無功用地。或者可以分為三個方面，即見、修和無功用，詳細解釋如前所述。或者可以分離為四個方面，這四個方面又有四種不同的分類方式：一是根據理解來區分，如《仁王經》所說，初二三地名為信忍（Tín Nhẫn，信的忍耐），四五六地名為順忍（Thuận Nhẫn，順從的忍耐），七八九地名為無生忍（Vô Sinh Nhẫn，無生的忍耐），十地名為寂滅忍（Tịch Diệt Nhẫn，寂滅的忍耐）。二是根據修習來區分，如《地持經》所說，初至五地名為無相修（Vô Tướng Tu，無相的修習），六地七地為無相修凈（Vô Tướng Tu Tịnh，無相修習的清凈），八地九地為無相修果（Vô Tướng Tu Quả，無相修習的果），也稱為廣，十地名為無相修果成（Vô Tướng Tu Quả Thành，無相修習的果成就）。三是就所清凈的事物來分為四種，如《相續解脫經》所說。
【English Translation】 English version: Or it can be divided into six aspects, namely the six determinations, as elaborated in detail in the previous chapter on the six determinations. Furthermore, the Six Paramitas (Lục Ba La Mật, the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom) can also be divided into six aspects. Alternatively, it can be said to be divided into eight aspects, as stated in the 'Continuation of Liberation Sutra': first is 'Purity of Means' (Phương Tiện Tịnh, purity of skillful means), facilitating the approach to the place; second is 'Purity of Mind' (Tâm Tịnh, purity of the mind), the mind initially entering the ground; third is 'Purity of Compassionate Mind' (Bi Tâm Tịnh, purity of the compassionate mind), the skillful means of initiating action while dwelling in the ground; fourth is 'Purity of Paramitas' (Ba La Mật Tịnh, purity of the paramitas), the various perfections cultivated in each ground; fifth is 'Purity of Seeing Buddhas' (Kiến Phật Tịnh, purity of seeing Buddhas), frequently seeing Buddhas in the fruition of the ground; sixth is 'Purity of Maturing Sentient Beings' (Thành Thục Chúng Sinh Tịnh, purity of maturing sentient beings), initiating the Four Means of Attraction (Tứ Nhiếp Pháp, generosity, kind speech, beneficial action, and cooperation) to mature sentient beings when seeing Buddhas; seventh is 'Purity of Birth' (Sinh Tịnh, purity of birth), referring to the Ten Kings, etc.; eighth is 'Purity of Power' (Lực Tịnh, purity of power), referring to the ten divine powers within the collected roots and the fruition of the wisdom of vows. Alternatively, it can be said to be divided into ten aspects, namely the ten practices such as faith (Tín Đẳng Thập Hành), hence the 'Ground Holding Sutra' says: 'The ten dharmas such as faith purify all grounds.' Furthermore, the Ten Paramitas can also be divided into ten aspects, as explained earlier. Or it can be divided into the Thirty-Seven Limbs of Enlightenment (Tam Thập Thất Đạo Phẩm), or separated into eighty-four thousand Dharma gates of perfections, and broadly speaking, it is immeasurable. These openings and closings are based on different perspectives, and broadly speaking, there are immeasurable differences, with no decrease in fullness or smallness. Such is the nature of the ground (the above are two classification methods). Next, the stages are distinguished. Opening and closing are not fixed. Or it can be said to be divided into one aspect, as stated in the 'Discrimination of the Two Grounds of Proof and Faith,' where all grounds above the initial ground are called grounds of proof. Or it can be divided into two aspects, namely seeing and cultivation. The initial ground is called the ground of seeing, and all grounds above the second ground are called grounds of cultivation. Furthermore, it can be divided into two types: with effort and without effort. The seventh ground and below are called grounds with effort, and the eighth ground and above are called grounds without effort. Or it can be divided into three aspects, namely seeing, cultivation, and without effort, as explained in detail above. Or it can be separated into four aspects, and these four aspects have four different classification methods: first, according to understanding, as stated in the 'Benevolent King Sutra,' the first, second, and third grounds are called 'Patience of Faith' (Tín Nhẫn, patience of faith), the fourth, fifth, and sixth grounds are called 'Patience of Compliance' (Thuận Nhẫn, patience of compliance), the seventh, eighth, and ninth grounds are called 'Patience of Non-Arising' (Vô Sinh Nhẫn, patience of non-arising), and the tenth ground is called 'Patience of Quiescence' (Tịch Diệt Nhẫn, patience of quiescence). Second, according to cultivation, as stated in the 'Ground Holding Sutra,' the first to fifth grounds are called 'Cultivation of No-Form' (Vô Tướng Tu, cultivation of no-form), the sixth and seventh grounds are 'Purity of Cultivation of No-Form' (Vô Tướng Tu Tịnh, purity of cultivation of no-form), the eighth and ninth grounds are 'Fruition of Cultivation of No-Form' (Vô Tướng Tu Quả, fruition of cultivation of no-form), also called vast, and the tenth ground is called 'Accomplishment of Fruition of Cultivation of No-Form' (Vô Tướng Tu Quả Thành, accomplishment of fruition of cultivation of no-form). Third, based on what is purified, it is divided into four types, as stated in the 'Continuation of Liberation Sutra.'
。一者愿凈。謂。初地中起十大愿。二者戒凈。第二地中凈戒成就。三者定凈。第三地中禪定增上。四增上慧及上上出生凈。謂。四地上所起行德。四五六地名增上慧。餘名上上出生凈矣。四就位相以別四種。如地持說。一凈心地。局在歡喜。二行跡地。謂。從二地乃至七地。此起修道故曰行跡。三決定地。謂。八地上。四究竟地。謂。第十地。或分為五。如地持說。就前末後四種之中分決定地以為二種。第八一地名決定地。第九一地名決定行。通余說五。或說為八。如地持說。四五六地同名正見。余各為一。故得為八。或說為十。始從歡喜乃至法雲。隨行細分亦可無量。今據一門且論十種。此十難分。故經與論十門階別。其十是何。一者趣他方便不同。如地持說。菩薩先於解行地中依世俗禪。修習一切菩提分法。廣興大愿轉惡趣報入歡喜地。餘地方便如地持說。修十真心入離垢地。修習十種深念之心入第三地。起十思量入第四地。修十平等深凈之心入第五地。修十平等法入第六地。十方便慧發起勝行入第七地。總前諸地以為方便。及修十種無生忍行入第八地。修十自利利他之行入第九地。總修方便以滿地分入第十地。二初住有異。歡喜地中菩提心生以為初住。第二地中律儀戒凈以為初住。第三地中修護煩惱護小乘心
【現代漢語翻譯】 現代漢語譯本 一者愿凈（愿的清凈）。指初地（歡喜地）中發起十大愿。 二者戒凈（戒律的清凈）。指第二地（離垢地）中清凈戒律成就。 三者定凈（禪定的清凈）。指第三地（發光地）中禪定增上。 四者增上慧及上上出生凈（增上的智慧及更增上的出生清凈）。指第四地（焰慧地）以上所生起的修行功德。第四地、第五地（極難勝地）、第六地（現前地）名為增上慧，其餘各地上名為上上出生凈。 四、就位（所處階位）相以區別四種。如《瑜伽師地論·菩薩地持品》所說：一、凈心地。侷限於歡喜地。二、行跡地。指從第二地乃至第七地（遠行地）。此地生起修道，所以稱為行跡。三、決定地。指第八地（不動地）以上。四、究竟地。指第十地（法雲地）。或分為五種。如《瑜伽師地論·菩薩地持品》所說，在前述末後四種之中，將決定地分為兩種：第八地名為決定地，第九地（善慧地）名為決定行。通合其他地來說，共有五種。或說為八種。如《瑜伽師地論·菩薩地持品》所說，第四地、第五地、第六地同名正見，其餘各為一地，所以總共有八種。或說為十種，從歡喜地開始直到法雲地。隨著修行的細微差別，也可以有無量種。現在根據一種分類，暫且討論十種。這十種難以區分，所以經典和論典用十個方面來區分。 這十種是什麼呢？一者趣他方便不同（引導他人的方便不同）。如《瑜伽師地論·菩薩地持品》所說，菩薩先在解行地（尚未登地的菩薩）中，依靠世俗禪定，修習一切菩提分法（趨向覺悟的各種修行方法），廣發大愿，轉變惡趣的果報，進入歡喜地。其餘各地的方便，如《瑜伽師地論·菩薩地持品》所說，修習十種真心，進入離垢地；修習十種深念之心，進入第三地；生起十種思量，進入第四地；修習十種平等深凈之心，進入第五地；修習十種平等法，進入第六地；十種方便慧發起殊勝的修行，進入第七地；總合前面各地的方便，以及修習十種無生忍行，進入第八地；修習十種自利利他的修行，進入第九地；總合修習各種方便，以圓滿地的功德，進入第十地。 二、初住有異（最初的安住不同）。歡喜地中，菩提心生起作為最初的安住；第二地中，律儀戒清凈作為最初的安住；第三地中，修護煩惱、護持小乘心
【English Translation】 English version Firstly, purity of vows. This refers to the ten great vows arising in the first Bhumi (Joyful Ground/Pramudita). Secondly, purity of precepts. This refers to the accomplishment of pure precepts in the second Bhumi (Immaculate Ground/Vimala). Thirdly, purity of Samadhi. This refers to the increase of Dhyana (meditative absorption) in the third Bhumi (Luminous Ground/Prabhakari). Fourthly, increasing wisdom and the purity of superior births. This refers to the virtuous practices arising from the fourth Bhumi (Radiant Ground/Arcismati) onwards. The fourth, fifth (Very Difficult to Conquer Ground/Sudurjaya), and sixth Bhumis (Manifest Ground/Abhimukhi) are called increasing wisdom, while the remaining grounds are called the purity of superior births. Fourthly, differentiating the four types based on their positions. As stated in the Bodhisattva-bhumi of Yogacarabhumi-sastra: 1. Pure Mind Ground, limited to the Joyful Ground. 2. Practice Ground, referring to the second to seventh Bhumis (Far-Going Ground/Duramgama). This ground gives rise to cultivation, hence it is called the Practice Ground. 3. Determination Ground, referring to the eighth Bhumi (Immovable Ground/Acala) and above. 4. Ultimate Ground, referring to the tenth Bhumi (Cloud of Dharma Ground/Dharmamegha). Alternatively, they can be divided into five types. As stated in the Bodhisattva-bhumi of Yogacarabhumi-sastra, among the aforementioned four types, the Determination Ground is divided into two: the eighth Bhumi is called the Determination Ground, and the ninth Bhumi (Good Wisdom Ground/Sadhumati) is called the Determination Practice. Combining with the other grounds, there are five types in total. Or they can be described as eight types. As stated in the Bodhisattva-bhumi of Yogacarabhumi-sastra, the fourth, fifth, and sixth Bhumis are collectively called Right View, while the remaining grounds are each one Bhumi, thus totaling eight types. Or they can be described as ten types, starting from the Joyful Ground up to the Cloud of Dharma Ground. Depending on the subtle differences in practice, there could also be countless types. Now, based on one classification, let's discuss ten types for the time being. These ten types are difficult to distinguish, so the sutras and shastras use ten aspects to differentiate them. What are these ten types? Firstly, different skillful means for guiding others. As stated in the Bodhisattva-bhumi of Yogacarabhumi-sastra, the Bodhisattva first relies on mundane Dhyana in the stage of understanding and practice (Bodhisattvas who have not yet attained the Bhumis), cultivating all the factors of enlightenment (various practices leading to awakening), making great vows extensively, transforming the retribution of evil destinies, and entering the Joyful Ground. The skillful means of the remaining grounds, as stated in the Bodhisattva-bhumi of Yogacarabhumi-sastra, are: cultivating ten kinds of true mind to enter the Immaculate Ground; cultivating ten kinds of profound mindfulness to enter the third Bhumi; generating ten kinds of contemplation to enter the fourth Bhumi; cultivating ten kinds of equal and profound pure mind to enter the fifth Bhumi; cultivating ten kinds of equal Dharma to enter the sixth Bhumi; ten kinds of skillful wisdom arise to initiate superior practice to enter the seventh Bhumi; combining the skillful means of the previous grounds, and cultivating ten kinds of non-origination forbearance to enter the eighth Bhumi; cultivating ten kinds of practices that benefit oneself and others to enter the ninth Bhumi; combining the cultivation of various skillful means to fulfill the merits of the ground and enter the tenth Bhumi. Secondly, different initial abidings. In the Joyful Ground, the arising of Bodhicitta (the mind of enlightenment) is taken as the initial abiding; in the second Bhumi, the purity of the precepts of discipline is taken as the initial abiding; in the third Bhumi, cultivating and protecting afflictions, and protecting the Hinayana (Small Vehicle) mind
方便攝行以為初住。第四地中十種法智教化成就以為初住。第五地中成就十種順如道行以為初住。第六地中大悲為首。大悲增上大悲滿足。觀世生滅以為初住。第七地中修無量種無功用行以為初住。第八地中無生忍凈及得勝行以為初住。第九地中得智成就以為初住。第十地中三昧滿足以為初住。三正住有殊。歡喜地中修信精進迴向善根以為正住。第二地中攝善根戒凈及攝眾生方便之行以為正住。第三地中修世八禪以為正住。第四地中道品行觀以為正住。第五地中修不住道以為正住。第六地中廣觀因緣以為正住。第七地中二行無間以為正住。第八地中修凈佛土及十自在以為正住。第九地中善知十一稠林之行以為正住。第十地中受佛智識職以為正住。四地果有別。歡喜地中起十大愿修行十行以為地滿。第二地中攝生戒成以為地滿。第三地中得四無量五神通等以為地滿。第四中離煩惱業起增上欲。報恩精進本心界滿以為地滿。第五地中攝德起修。化生隨世以為地滿。第六地中對治滅障修行三昧。不壞自在以為地滿。第七地中業凈三昧過地勝行以為地滿。第八地中大勝之行以為地滿。第九地中智成口成法師自在以為地滿。第十地中智慧解脫三昧總持神通行等以為地滿。廣如經說。五據修以分。初地修愿。二地修戒。三地習定。
【現代漢語翻譯】 現代漢語譯本 方便攝取修行作為初住（Buddhāvāsa，菩薩安住的境界）。第四地中，以十種法智教化成就作為初住。第五地中，成就十種順應真如之道的修行作為初住。第六地中，以大悲為首，大悲增長，大悲圓滿，觀察世間生滅作為初住。第七地中，修習無量種無需特別用力的修行作為初住。第八地中，無生法忍清凈以及獲得殊勝的修行作為初住。第九地中，獲得智慧成就作為初住。第十地中，三昧圓滿作為初住。 三種正住各有不同。歡喜地（Pramuditā-bhūmi）中，修習信心、精進、迴向善根作為正住。第二地（Vimalā-bhūmi）中，攝取善根、戒律清凈以及攝受眾生的方便之行作為正住。第三地（Prabhākarī-bhūmi）中，修習世間八禪作為正住。第四地（Arciṣmatī-bhūmi）中，道品之行觀作為正住。第五地（Sudurjayā-bhūmi）中，修習不住于道的修行作為正住。第六地（Abhimukhī-bhūmi）中，廣泛觀察因緣作為正住。第七地（Dūraṅgamā-bhūmi）中，兩種修行無間斷作為正住。第八地（Acalā-bhūmi）中，修習清凈佛土以及十自在作為正住。第九地（Sādhumatī-bhūmi）中，善於瞭解十一稠林之行作為正住。第十地（Dharmameghā-bhūmi）中，接受佛的智慧和知識的職責作為正住。 四種地的果報各有差別。歡喜地中，發起十大愿，修行十行，作為地的圓滿。第二地中，攝受眾生，戒律成就，作為地的圓滿。第三地中，獲得四無量心、五神通等，作為地的圓滿。第四地中，遠離煩惱業，生起增上欲，報答恩情，精進修行，本心界圓滿，作為地的圓滿。第五地中，攝取功德，發起修行，化生隨順世間，作為地的圓滿。第六地中，對治滅除障礙，修行三昧，不壞自在，作為地的圓滿。第七地中，業障清凈，三昧超越，勝妙的修行，作為地的圓滿。第八地中，大殊勝的修行，作為地的圓滿。第九地中，智慧成就，口才成就，成為法師，自在說法，作為地的圓滿。第十地中，智慧解脫，三昧總持，神通通行等，作為地的圓滿。詳細內容如經典所說。 五、根據修習來劃分。初地修習願力。二地修習戒律。三地學習禪定。
【English Translation】 English version Taking up skillful means and practice is the initial dwelling (Buddhāvāsa, the state where Bodhisattvas reside). In the fourth Bhumi (stage), accomplishing teaching through the ten wisdoms of Dharma is the initial dwelling. In the fifth Bhumi, accomplishing the ten practices that accord with Suchness (Tathātā) is the initial dwelling. In the sixth Bhumi, great compassion is the foremost, great compassion increases, great compassion is fulfilled, and observing the arising and ceasing of the world is the initial dwelling. In the seventh Bhumi, cultivating immeasurable effortless practices is the initial dwelling. In the eighth Bhumi, the purity of the forbearance of non-arising and attaining superior practices is the initial dwelling. In the ninth Bhumi, attaining the accomplishment of wisdom is the initial dwelling. In the tenth Bhumi, the fulfillment of Samadhi is the initial dwelling. The three correct dwellings are distinct. In the Joyful Bhumi (Pramuditā-bhūmi), cultivating faith, diligence, and dedicating roots of goodness is the correct dwelling. In the second Bhumi (Vimalā-bhūmi), gathering roots of goodness, purity of precepts, and the expedient practices of gathering sentient beings is the correct dwelling. In the third Bhumi (Prabhākarī-bhūmi), cultivating the eight worldly Dhyanas is the correct dwelling. In the fourth Bhumi (Arciṣmatī-bhūmi), the practice and contemplation of the factors of the path is the correct dwelling. In the fifth Bhumi (Sudurjayā-bhūmi), cultivating the practice of not dwelling in the path is the correct dwelling. In the sixth Bhumi (Abhimukhī-bhūmi), extensively contemplating conditions and causes is the correct dwelling. In the seventh Bhumi (Dūraṅgamā-bhūmi), two practices without interruption is the correct dwelling. In the eighth Bhumi (Acalā-bhūmi), cultivating the pure Buddha-land and the ten kinds of sovereignty is the correct dwelling. In the ninth Bhumi (Sādhumatī-bhūmi), being skilled in knowing the practices of the eleven dense forests is the correct dwelling. In the tenth Bhumi (Dharmameghā-bhūmi), receiving the responsibility of the Buddha's wisdom and knowledge is the correct dwelling. The fruits of the four Bhumis are different. In the Joyful Bhumi, generating the ten great vows and practicing the ten conducts is the fulfillment of the Bhumi. In the second Bhumi, gathering sentient beings and accomplishing precepts is the fulfillment of the Bhumi. In the third Bhumi, attaining the four immeasurables, the five supernormal powers, etc., is the fulfillment of the Bhumi. In the fourth Bhumi, separating from afflictions and karma, generating increasing desire, repaying kindness, diligently practicing, and the original mind realm being fulfilled is the fulfillment of the Bhumi. In the fifth Bhumi, gathering virtues, initiating practice, and manifested beings accord with the world is the fulfillment of the Bhumi. In the sixth Bhumi, counteracting and eliminating obstacles, practicing Samadhi, and indestructible sovereignty is the fulfillment of the Bhumi. In the seventh Bhumi, karma being purified, Samadhi surpassing, and superior practices is the fulfillment of the Bhumi. In the eighth Bhumi, great superior practices is the fulfillment of the Bhumi. In the ninth Bhumi, wisdom being accomplished, eloquence being accomplished, becoming a Dharma master, and freely speaking Dharma is the fulfillment of the Bhumi. In the tenth Bhumi, wisdom liberation, Samadhi Dharani, supernormal penetrations, etc., is the fulfillment of the Bhumi. As extensively explained in the scriptures. Five, according to cultivation to divide. The first Bhumi cultivates vows. The second Bhumi cultivates precepts. The third Bhumi practices Samadhi.
四地修習道品之慧。五地修行諦相應慧。六地修習緣起之慧。第七地中修無量種及無功用。第八地中修凈佛土。第九地修習說法智行。第十地修習微細智行。六就行以別。行謂檀等十波羅蜜。初地起檀。二地起戒。乃至十地智波羅蜜。廣如經說。七就報顯異。初地多作閻浮提王。二地多作轉輪聖王。乃至十地多作摩醯首羅天王。八寄數彰別。初地得百三昧知百佛神力等。乃至十地得十不可說百千佛國土微塵三昧等。九就喻論差。喻別有六。謂。胎藏練金山河海珠。胎藏一喻論家為況。后之五喻經家為譬。十對障以分。障有十種。始從凡夫我相障乃至第十于諸法中不得自在障。廣如上釋。翻對此障故說十地。位別如是(此三門竟)。
次明起說因緣之相。七句辨之。一明說時。佛成道已第二七日即便宣說。二明說處。在他化天自在王宮摩尼藏殿。三明說人。是金剛藏菩薩宣說。四明請主。謂解脫月。五明說人所入三昧。入大智慧光明三昧。亦名大乘光明三昧。六明加人。十方各過十億佛土微塵數世界有十億佛土微塵數佛。同名金剛藏相與加被。七明證人。十方各過十億佛土微塵數界有十億佛土塵數菩薩。同名金剛藏雲集作證。十地之相辨之粗爾。
十功德義三門分別(一釋名 二辨相 三約對五行定其位分
【現代漢語翻譯】 現代漢語譯本 四地修習道品之慧（菩提道品智慧）。五地修行諦相應慧（與四聖諦相應的智慧）。六地修習緣起之慧（修習緣起法的智慧）。第七地中修無量種及無功用（修習無量種法門和無功用法門）。第八地中修凈佛土（修習清凈佛土）。第九地修習說法智行（修習說法之智慧和行持）。第十地修習微細智行（修習微細之智慧和行持）。 六就『行』以別：『行』指的是檀那（佈施）等十波羅蜜（十種到彼岸的方法）。初地發起檀那波羅蜜，二地發起戒波羅蜜（持戒），乃至十地發起智波羅蜜（智慧）。詳細內容如經典所說。 七就『報』顯異：初地多作閻浮提王（人間的國王），二地多作轉輪聖王（統治世界的聖王），乃至十地多作摩醯首羅天王（色界頂天的天王）。 八寄『數』彰別：初地得百三昧（禪定），知百佛神力等。乃至十地得十不可說百千佛國土微塵三昧等。 九就『喻』論差：譬喻的差別有六種，即胎藏、練金、山河、海、珠。胎藏是一個比喻，論家用來比況。後面的五種比喻，經家用作譬喻。 十對『障』以分：障礙有十種，從凡夫的我相障，乃至第十于諸法中不得自在障。詳細解釋如上文。爲了對治這些障礙，所以說有十地。位次的差別就是這樣（以上是三個門的內容）。 次明起說因緣之相，用七句話來辨明：一，說明說法的時間：佛陀成道后的第二個七天就宣說了此法。二，說明說法的地點：在他化自在天（欲界頂天）的自在王宮摩尼藏殿。三，說明說法的人：是金剛藏菩薩（Vajragarbha Bodhisattva）宣說。四，說明請法的主人：是解脫月（Vimukticandra）。五，說明說法的人所入的三昧（禪定）：入大智慧光明三昧，也叫大乘光明三昧。六，說明加持的人：十方各過十億佛土微塵數世界，有十億佛土微塵數佛，都名叫金剛藏（Vajragarbha），互相加持。七，說明證明的人：十方各過十億佛土微塵數世界，有十億佛土塵數菩薩，都名叫金剛藏（Vajragarbha），雲集來作證明。十地的相貌，大概就是這樣辨明的。 十功德義，從三個方面來分別：（一）解釋名稱；（二）辨別相狀；（三）用五行來確定它的位次。
【English Translation】 English version The wisdom of cultivating the Bodhi-Paksha-Dharma (qualities conducive to enlightenment) in the fourth Bhumi (stage). The wisdom of practicing in accordance with the Truths in the fifth Bhumi. The wisdom of cultivating dependent origination in the sixth Bhumi. In the seventh Bhumi, cultivate immeasurable kinds of practices and non-striving. In the eighth Bhumi, cultivate the purification of Buddha-lands. In the ninth Bhumi, cultivate the wisdom and conduct of preaching the Dharma. In the tenth Bhumi, cultivate subtle wisdom and conduct. Six, distinguishing based on 'practice': 'Practice' refers to the ten Paramitas (perfections) such as Dana (generosity). In the first Bhumi, one initiates Dana Paramita; in the second Bhumi, one initiates Sila Paramita (discipline); and so on, until the tenth Bhumi, one initiates Jnana Paramita (wisdom). The details are as described in the scriptures. Seven, revealing differences based on 'retribution': In the first Bhumi, one is often born as a king of Jambudvipa (the human world); in the second Bhumi, one is often born as a Chakravartin (universal monarch); and so on, until the tenth Bhumi, one is often born as a Mahesvara Deva (great lord of the heavens). Eight, manifesting distinctions based on 'numbers': In the first Bhumi, one attains a hundred Samadhis (meditative states), knows the divine powers of a hundred Buddhas, and so on. Until the tenth Bhumi, one attains ten unspeakable hundreds of thousands of Buddha-land dust-mote Samadhis, and so on. Nine, discussing differences based on 'metaphors': There are six kinds of metaphorical differences, namely, womb-store, refining gold, mountains and rivers, sea, and pearl. The womb-store is a metaphor used by commentators for comparison. The latter five metaphors are used by the sutras as similes. Ten, dividing based on 'obstacles': There are ten kinds of obstacles, starting from the obstacle of self-attachment in ordinary beings, up to the tenth obstacle of not being free among all dharmas. The detailed explanation is as above. To counter these obstacles, the ten Bhumis are taught. Such are the distinctions of the stages (end of these three sections). Next, explaining the aspects of the causes and conditions for the arising of the teaching, clarified in seven sentences: First, explaining the time of the teaching: The Buddha proclaimed this Dharma on the second seventh day after attaining enlightenment. Second, explaining the place of the teaching: In the Mani-garbha Palace of the Paranirmita-vasavartin Deva (the highest heaven of the desire realm). Third, explaining the person who taught: It was Vajragarbha Bodhisattva who proclaimed it. Fourth, explaining the host who requested the teaching: It was Vimukticandra. Fifth, explaining the Samadhi entered by the person who taught: Entering the Great Wisdom Light Samadhi, also called the Great Vehicle Light Samadhi. Sixth, explaining the people who blessed: In each of the ten directions, passing through ten billion Buddha-land dust-mote worlds, there were ten billion Buddha-land dust-mote Buddhas, all named Vajragarbha, mutually blessing each other. Seventh, explaining the people who testified: In each of the ten directions, passing through ten billion Buddha-land dust-mote worlds, there were ten billion Buddha-land dust-mote Bodhisattvas, all named Vajragarbha, gathering to testify. Such is a rough clarification of the aspects of the ten Bhumis. The meaning of the ten merits is distinguished from three aspects: (1) Explaining the names; (2) Distinguishing the characteristics; (3) Determining its position using the five elements.
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初釋其名。十功德義出涅槃經。功謂功能。能破生死能得涅槃能度眾生。名之為功。此功是其善行家德。故云功德。如清冷等是水之德。此德淵深妙過情取。體寂無為諸相不及。故經說言。不與聲聞辟支佛共。不可思議聞者驚怖。非內非外非難非易。非相非非相。非是世法無有相貌世間所無。然德體雖寂而義充法界。法界體德難以定論。今據一門且說十種。其十是何。一入智功德。二起通功德。三大無量功德。四十利益成就功德。五者五事報果功德。六心自在功德。七修習對治功德。八對治成就功德。九修習正道功德。十正道成就功德。此乃釋者隨義以名。經中不辨。十中前六自分功德。后四勝進觀解。趣實名為入智。妙用隨緣稱曰起通。化心深廣名大無量。行德建立名利益成。勝報圓具名報果成。具金剛定所為無礙名心自在。善修四種之離過道名修對治。解脫德立名對治成。起修上順名習正道。道品德備名正道成。名義如是(此一門竟)。
次辨其相。初功德中差別有五。一所不聞者而能得聞。二者聞已能為利益。三者能斷疑惑之心。四者慧心正直不曲。五者能知如來密藏。五中初一是其聞慧。次二思慧。次一修慧。后一證智。初言不聞而能聞者。聖道佛性菩提涅槃三寶性相。諸餘凡夫二乘法中所
【現代漢語翻譯】 現代漢語譯本： 首先解釋其名稱。『十功德』的意義出自《涅槃經》。功，指的是功能，能夠破除生死，能夠獲得涅槃，能夠度化眾生，這稱之為功。這個功是其善行和美德，所以稱為功德。如同清涼等是水的德性一樣，此德深遠玄妙，超越情感的認知。其本體寂靜無為，一切表相都無法企及。所以經中說，不與聲聞乘和辟支佛乘共有，不可思議，聽聞者會感到驚怖。它非內非外，非難非易，非相非非相，不是世俗之法，沒有固定的相貌，是世間所沒有的。然而，德的本體雖然寂靜，但其意義卻充滿法界。法界的本體和德難以用固定的理論來界定。現在根據一個方面，暫且說十種。這十種是什麼呢？一是入智功德，二是起通功德，三大無量功德，四是利益成就功德，五是五事報果功德，六是心自在功德，七是修習對治功德，八是對治成就功德，九是修習正道功德，十是正道成就功德。這些是解釋者根據意義來命名的，經典中沒有明確說明。這十種功德中，前六種是自身所具有的功德，后四種是勝進的觀解。趨向真實稱為入智，奇妙的運用隨順因緣稱為起通，化導之心深廣稱為大無量，行為和德行的建立稱為利益成就，殊勝的果報圓滿具足稱為報果成就，具備金剛禪定，所作所為沒有障礙稱為心自在，善於修習四種遠離過失的道路稱為修對治，解脫的德行建立稱為對治成就，發起修習，向上順應稱為習正道，道品德行完備稱為正道成就。名稱和意義就是這樣（這一門結束）。 其次辨別其相狀。最初的功德中，差別有五種。一是過去沒有聽聞過的，現在能夠聽聞到。二是聽聞之後，能夠為他人帶來利益。三是能夠斷除疑惑之心。四是智慧之心正直而不偏頗。五是能夠知曉如來的秘密藏。五種功德中，第一種是聞慧，第二、三種是思慧，第四種是修慧，第五種是證智。最初說的不聞而能聞，指的是聖道(Arya-marga)，佛性(Buddha-dhatu)，菩提(Bodhi)，涅槃(Nirvana)，三寶(Tri-ratna)的體性和相狀，以及其他凡夫和二乘法中所...
【English Translation】 English version: First, explain its name. The meaning of 'Ten Merits' comes from the Nirvana Sutra. 'Merit' refers to function, being able to break through birth and death, being able to attain Nirvana (Nirvana), and being able to liberate sentient beings. This is called merit. This merit is its good deeds and virtues, so it is called merit and virtue. Just as coolness, etc., are the virtues of water, this virtue is profound and mysterious, surpassing emotional perception. Its essence is silent and non-active, and all appearances cannot reach it. Therefore, the sutra says that it is not shared with Sravakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), it is inconceivable, and those who hear it will be frightened. It is neither internal nor external, neither difficult nor easy, neither appearance nor non-appearance, it is not a worldly dharma, it has no fixed appearance, and it is not found in the world. However, although the essence of virtue is silent, its meaning fills the Dharmadhatu (Dharmadhātu). The essence and virtue of the Dharmadhatu (Dharmadhātu) are difficult to define with fixed theories. Now, according to one aspect, let's talk about ten kinds for the time being. What are these ten? First is the merit of entering wisdom, second is the merit of arising from supernatural powers, third is the merit of great immeasurable, fourth is the merit of accomplishing benefits, fifth is the merit of the five-fold retribution, sixth is the merit of the mind being at ease, seventh is the merit of cultivating antidotes, eighth is the merit of accomplishing antidotes, ninth is the merit of cultivating the right path, and tenth is the merit of accomplishing the right path. These are named by the interpreters according to their meanings, and are not explicitly stated in the scriptures. Among these ten merits, the first six are the merits possessed by oneself, and the last four are the progressive views and understandings. Tending towards reality is called entering wisdom, the wonderful application following conditions is called arising from supernatural powers, the heart of transformation being deep and vast is called great immeasurable, the establishment of actions and virtues is called accomplishing benefits, the complete fulfillment of excellent retribution is called accomplishing retribution, possessing Vajra Samadhi (Vajra Samādhi), and all actions being without obstacles is called the mind being at ease, being good at cultivating the four paths of abandoning faults is called cultivating antidotes, the establishment of the virtue of liberation is called accomplishing antidotes, initiating cultivation and upward compliance is called practicing the right path, and the completeness of the virtues of the path factors is called accomplishing the right path. The names and meanings are like this (this section ends). Secondly, distinguish its characteristics. In the initial merits, there are five differences. First, what has not been heard in the past can now be heard. Second, after hearing, it can bring benefits to others. Third, it can eliminate doubts. Fourth, the mind of wisdom is upright and not biased. Fifth, it can know the secret treasury of the Tathagata (Tathāgata). Among the five merits, the first is the wisdom of hearing, the second and third are the wisdom of thinking, the fourth is the wisdom of cultivation, and the fifth is the wisdom of realization. The initial statement of not hearing but being able to hear refers to the Arya-marga (Ārya-mārga), Buddha-dhatu (Buddha-dhātu), Bodhi (Bodhi), Nirvana (Nirvāṇa), the nature and characteristics of the Tri-ratna (Tri-ratna), and other things in the Dharma of ordinary people and the Two Vehicles...
未曾聞。今因此經悉得聞之。是名不聞而能得聞。就思慧中初門成益。後門遣疑。所言聞已能為益者。聞此經已書寫讀誦。為他廣說思惟其義能見一切諸法義理。自知得近無上菩提。具法具義二種無礙。於一切說得無所畏名為利益。斷疑心者。以思義故於諸法中種種疑惑悉得永斷。慧心正道直者。凡夫二乘虛妄分別斯名邪曲。菩薩依于大涅槃經修行聖行。見法實相邪曲永斷。故云正直。能知如來深密藏者。菩提涅槃佛性業果是其密藏。依於此經窮證相應故曰能知。第二德中差別有五。一昔所不得而今得之。二昔所不到而今到之。三昔所不聞而今聞之。四昔所不見而今見之。五昔所不知而今知之。五中初二是其身通。次一天耳。次一天眼。后一他心及與宿命。昔所不得而今得者。是身通中轉變神通。此通不與外道聲聞辟支等共。名昔不得而今得之。云何不共。略有六種。一緣心不同用。雖百變都無分別。餘人不爾。二心不隨身異於餘人。菩薩雖復變身為小心亦不小。化身為大心亦不大。餘人不爾。三多少不同。菩薩一心一時能作五趣之身。餘人不堪。四所入不同。菩薩能以廣大之身入一塵中。餘人不能。五應現不同。菩薩一身能令眾生種種異見。餘人不堪。六虛實不同。菩薩變化一切種物皆得實用。餘人不能。昔所不到
【現代漢語翻譯】 現代漢語譯本 未曾聽聞的，現在因為這部經全部聽聞了，這叫做未聞而能得聞。在思慧中，這是成就利益的最初門徑，遣除疑惑的最後門徑。所說的聽聞后能夠帶來利益，是指聽聞此經后，書寫、讀誦，為他人廣泛解說，思惟其中的義理，能見到一切諸法的義理，自己知道能夠接近無上菩提，具備法和義兩種無礙。對於一切說法，得到無所畏懼，這叫做利益。斷除疑心，是因為思惟義理的緣故，對於諸法中的種種疑惑，全部能夠永遠斷除。慧心正道正直，凡夫和二乘人的虛妄分別，這叫做邪曲。菩薩依靠《大涅槃經》修行聖行，見到法的真實相，邪曲永遠斷除，所以說正直。能夠知曉如來的深密藏，菩提、涅槃、佛性、業果，是如來的秘密藏。依靠這部經窮盡探究並證悟相應，所以說能夠知曉。第二種功德中的差別有五種：一是過去所不能得到的，現在得到了；二是過去所不能到達的，現在到達了；三是過去所不能聽聞的，現在聽聞了；四是過去所不能見到的，現在見到了；五是過去所不能知曉的，現在知曉了。這五種中，最初兩種是身通（神通的一種，指身體的自由變化）。其次是天耳（能聽到遙遠聲音的能力）。其次是天眼（能看到遙遠事物的能力）。最後是他心通（能知道他人想法的能力）以及宿命通（能知道過去世的能力）。過去所不能得到的，現在得到了，是身通中的轉變神通。這種神通不與外道、聲聞（聽聞佛陀教誨而證悟的人）、辟支佛（無師自悟的人）等共有，叫做過去不能得到而現在得到了。為什麼不共有呢？大概有六種：一是緣心不同用，即使百般變化，都沒有分別心，其他人不是這樣。二是心不隨身體變化而異於常人，菩薩即使變化為小，心也不會變小；變化為大，心也不會變大，其他人不是這樣。三是數量不同，菩薩一心一時能夠化作五趣（天、人、畜生、餓鬼、地獄）之身，其他人不能。四是所入不同，菩薩能夠以廣大的身體進入一粒微塵之中，其他人不能。五是應現不同，菩薩一身能夠令眾生產生種種不同的見解，其他人不能。六是虛實不同，菩薩變化的一切事物都能夠得到實際應用，其他人不能。過去所不能到達
【English Translation】 English version What had not been heard, is now fully heard because of this Sutra. This is called 'being able to hear what had not been heard'. In the wisdom of thought, this is the initial gateway to achieving benefit, and the final gateway to dispelling doubts. What is said about being able to bring benefit after hearing, refers to, after hearing this Sutra, writing, reciting, widely explaining it to others, and contemplating its meaning, one can see the meaning and principles of all Dharmas (laws, principles), and know that one can approach Anuttara-samyak-sambodhi (unexcelled complete enlightenment), possessing both unobstructedness in Dharma and meaning. Regarding all teachings, obtaining fearlessness is called benefit. Cutting off doubt, is because of contemplating the meaning, all kinds of doubts about the Dharmas can be permanently cut off. The wisdom-mind is upright on the correct path, the false discriminations of ordinary people and those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are called crookedness. Bodhisattvas rely on the Mahāparinirvāṇa Sūtra to cultivate holy conduct, seeing the true nature of Dharma, crookedness is forever cut off, therefore it is said to be upright. Being able to know the Tathāgata's (Thus Come One) profound secret treasury, Bodhi (enlightenment), Nirvana (liberation), Buddha-nature, and Karma (action) and its consequences, are the secret treasury. Relying on this Sutra to exhaustively explore and prove corresponding, therefore it is said to be able to know. The differences in the second virtue are fivefold: first, what could not be obtained in the past, is now obtained; second, what could not be reached in the past, is now reached; third, what could not be heard in the past, is now heard; fourth, what could not be seen in the past, is now seen; fifth, what could not be known in the past, is now known. Among these five, the first two are Śarīra-ṛddhi (supernatural power of the body, referring to the freedom of physical transformation). The next is Divya-śrotra (divine ear, the ability to hear distant sounds). The next is Divya-cakṣus (divine eye, the ability to see distant things). The last is Para-citta-jñāna (knowledge of others' minds, the ability to know the thoughts of others) and Pūrva-nivāsānusmṛti (recollection of past lives, the ability to know past lives). What could not be obtained in the past, is now obtained, is the transformation power within Śarīra-ṛddhi. This power is not shared with Tirthikas (non-Buddhists), Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), etc., and is called 'what could not be obtained in the past, is now obtained'. Why is it not shared? There are roughly six reasons: first, the conditions of the mind are used differently, even with a hundred transformations, there is no discriminating mind, others are not like this. Second, the mind does not change with the body, differing from ordinary people, even if a Bodhisattva transforms into something small, the mind does not become small; transforms into something large, the mind does not become large, others are not like this. Third, the quantity is different, a Bodhisattva can transform into the bodies of the Five Realms (Deva, human, animal, hungry ghost, hell) at one time, others cannot. Fourth, what is entered is different, a Bodhisattva can enter a single dust particle with a vast body, others cannot. Fifth, the manifestation is different, a Bodhisattva can cause sentient beings to have various different views, others cannot. Sixth, the reality and illusion are different, everything transformed by a Bodhisattva can be put to practical use, others cannot. What could not be reached in the past
而今到者。是身通中飛行神通。菩薩神通一念能至恒河沙剎而無去心。餘人不爾。昔所不聞而今聞者。十方諸聲近遠粗細一時悉聞而無分別。昔所不見而今見者。於十方界一切色像近遠粗細一時悉見都無見想。昔時不知而今知者。于中有二。一他心通。能知十方諸眾生心。二宿命通。從今現在及過去世他及自身八種事六種同行一切悉知。第三德者。所謂菩薩無緣大悲心如虛空無所分別。而能普益一切眾生。第四德中差別有十。一根深難拔。二于自身生決定想。三不觀福田及非福田。四修佛凈土。五滅除有餘。六斷除業緣。七修清凈身。八了知諸緣。九離怨敵。十除二邊。十中前二起行根本。后之八種所起行德。起行本中根深難拔明能立始。其體是何。謂菩薩不放逸根。般若離過名不放逸。能與無上菩提為本。故說為根。又與一切諸行為本。亦名為根。解窮實相目之為深。能增信戒施聞智慧忍進念定一切善法。不為惡敗名為難拔。于自身中生定想者明能趣終。自念己身於未來世必為無上菩提法器。心亦如是終無異求。名于自身生決定想。就后八中前五是其攝功德行。后三是其攝智慧行。攝功德中初二是其凈佛土行。后三是其起法身行。凈土行中不觀福田及非福田者明能等施。此即是其舍穢土行。以修等施故離凡夫障礙穢
【現代漢語翻譯】 現代漢語譯本 現在到來的人，是身通中的飛行神通（一種神通）。菩薩的神通一念之間能夠到達恒河沙數的世界，而沒有『去』的念頭。其他人不是這樣。過去沒有聽過的而現在聽到的，是十方所有的聲音，無論遠近粗細，一時之間全部聽到而沒有分別。過去沒有見過的而現在見到的，是在十方世界一切的色像，無論遠近粗細，一時之間全部見到而沒有『見』的念頭。過去不知道而現在知道的，其中有兩種。一是他心通（一種神通），能夠知道十方所有眾生的心。二是宿命通（一種神通），從現在以及過去世，他人以及自身八種事和六種同行，一切都知道。第三種功德，就是菩薩的無緣大悲心，像虛空一樣沒有分別，而能夠普遍利益一切眾生。第四種功德中，差別有十種。一是根深難拔，二是對自身生起決定性的想法，三是不觀察福田和非福田，四是修佛的凈土，五是滅除有餘，六是斷除業緣，七是修清凈身，八是瞭解諸緣，九是遠離怨敵，十是去除二邊。這十種中，前兩種是發起行為的根本，后八種是所發起行為的功德。發起行為的根本中，根深難拔說明能夠建立開始。它的本體是什麼呢？就是菩薩的不放逸根。般若（智慧）遠離過失叫做不放逸。能夠以無上菩提為根本，所以說是根。又以一切諸行為根本，也叫做根。理解窮盡實相稱之為深。能夠增長信心、戒律、佈施、聽聞、智慧、忍辱、精進、正念、禪定一切善法。不被惡所敗壞叫做難拔。對自身中生起決定性的想法，說明能夠達到終點。自己認為自身在未來世必定成為無上菩提的法器。心也是這樣，始終沒有其他的追求，叫做對自身生起決定性的想法。就后八種中，前五種是其攝功德行，后三種是其攝智慧行。攝功德中，前兩種是其凈佛土行，后三種是其起法身行。凈土行中，不觀察福田和非福田說明能夠平等佈施。這就是其捨棄穢土的行為。因為修習平等佈施，所以遠離凡夫的障礙和污穢。
【English Translation】 English version Now those who have arrived possess the flying supernormal power (Abhijñā) within the psychic power. A Bodhisattva's supernormal power can reach countless worlds as numerous as the sands of the Ganges in a single thought, without any intention of 'going'. Others are not like this. What was not heard in the past but is heard now is that all sounds from the ten directions, near and far, coarse and fine, are heard all at once without any distinction. What was not seen in the past but is seen now is that all forms and images in the ten directions, near and far, coarse and fine, are seen all at once without any thought of 'seeing'. What was not known in the past but is known now includes two things. First, the telepathic power (Paracitta-jñāna), which enables one to know the minds of all sentient beings in the ten directions. Second, the knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna), from the present and past lives, one knows everything about the eight aspects and six kinds of shared actions of oneself and others. The third virtue is the Bodhisattva's great compassion without conditions (nirālambana-karuṇā), which, like the empty space, is without discrimination and can universally benefit all sentient beings. Within the fourth virtue, there are ten distinctions. First, roots that are deep and difficult to uproot; second, generating a determined thought about oneself; third, not observing fields of merit and non-fields of merit; fourth, cultivating the pure lands of the Buddhas; fifth, eliminating the remaining afflictions; sixth, severing the karmic connections; seventh, cultivating a pure body; eighth, understanding all conditions; ninth, staying away from enemies; tenth, eliminating the two extremes. Among these ten, the first two are the foundation for initiating action, and the latter eight are the virtues arising from the initiated action. Within the foundation for initiating action, 'roots that are deep and difficult to uproot' indicates the ability to establish a beginning. What is its essence? It is the Bodhisattva's root of non-negligence (apramāda). Wisdom (Prajñā) that is free from faults is called non-negligence. It can serve as the foundation for unsurpassed Bodhi, so it is called a root. It also serves as the foundation for all actions, so it is also called a root. Understanding the exhaustive reality is called 'deep'. It can increase faith, discipline, generosity, learning, wisdom, patience, diligence, mindfulness, concentration, and all good dharmas. Not being defeated by evil is called 'difficult to uproot'. Generating a determined thought about oneself indicates the ability to reach the end. One thinks of oneself as definitely becoming a vessel for unsurpassed Bodhi in future lives. The mind is also like this, never seeking anything different, which is called 'generating a determined thought about oneself'. Among the latter eight, the first five are the actions of accumulating merit, and the latter three are the actions of accumulating wisdom. Within the accumulation of merit, the first two are the actions of purifying the Buddha-land, and the latter three are the actions of arising the Dharma-body. Within the purification of the land, 'not observing fields of merit and non-fields of merit' indicates the ability to give equally. This is the action of abandoning impure lands. Because one cultivates equal giving, one stays away from the obstacles and defilements of ordinary beings.
土。修凈土者明能持戒。此即是其嚴凈土行。以修十善離十惡故。得佛之時具眾生來生其國。法身行中前二是其舍穢身行。后一是其嚴法身行。舍穢身中滅有餘者離殘苦也。斷業緣者除殘業因煩惱緣也。此等通時俱名有餘。故涅槃中說余有三。一煩惱余報。二者餘業。三者余有煩惱。余報就凡夫說。一切凡夫貪瞋癡慢增上力故墮于地獄。從地獄出於畜生中受種種身。乃至人中受惡果報犯四禁罪。言餘業者就學人說。須陀洹人受七有業。斯陀含人于欲界中受二有業。阿那含人受於色有無色有業。言余有者就無學說。羅漢辟支無業無結。而有結業二家果在。更須轉滅故。經說言。無業無結而轉二果。此三種余菩薩皆舍。問曰。何處菩薩能捨。謂。初地上。地前雖舍而未能盡。舍初二種猶是向前斷除業緣。舍后一種猶是向前滅除余有。修凈身者修行十善遠離十惡。得諸相好名修凈身。於十善中一一各以五心修習。謂。下中上上中上上則為五十。始修五十終成五十合為百福。以此百福成於一相。如是具修三十二相。為破世間事八十神修八十好。下修智中初一攝治。后二離障。了知緣者知因緣法空無所有。不取因相不取生相。不取滅相不取一異。無有等相名了因緣。離怨對者有八種魔。是菩薩怨。菩薩離之。言八魔者一煩惱魔貪
【現代漢語翻譯】 現代漢語譯本 土。修凈土者，明瞭能夠持戒，這便是他們莊嚴凈土的行為。因為修習十善，遠離十惡的緣故，（菩薩）成佛的時候，具備讓眾生來生於其國土的能力。在修法身（Dharmakaya）的行為中，前兩種是捨棄污穢之身的行為，后一種是莊嚴法身的行為。捨棄污穢之身中，『滅有餘』是指脫離殘餘的痛苦；『斷業緣』是指去除殘餘的業因和煩惱之緣。這些都統稱為『有餘』。因此，《涅槃經》（Nirvana Sutra）中說有三種『余』：一是煩惱余報，二是餘業，三是余有煩惱。『煩惱余報』是就凡夫而言，一切凡夫由於貪嗔癡慢的強大力量而墮入地獄，從地獄出來后在畜生道中遭受各種各樣的身形，乃至在人道中遭受惡果報應，觸犯四種禁罪。『餘業』是就學人而言，須陀洹（Srotapanna）之人承受七有之業，斯陀含（Sakrdagamin）之人在欲界中承受二有之業，阿那含（Anagamin）之人承受色界有和無色界有的業。『余有』是就無學之人而言，阿羅漢（Arhat）和辟支佛（Pratyekabuddha）沒有業也沒有結，但還有結業二家的果報存在，還需要轉化滅除。所以經中說，『無業無結而轉二果』。這三種『余』，菩薩都能捨棄。問：何處的菩薩能夠捨棄？答：初地（初地菩薩）。地前雖然捨棄，但未能完全捨棄。捨棄前兩種，仍然是向前斷除業緣；捨棄后一種，仍然是向前滅除余有。修凈身，是修行十善，遠離十惡，獲得各種相好，稱為修凈身。在十善中，每一種都以五種心來修習，即下、中、上、上中、上上，這樣就是五十。開始修習五十，最終成就五十，合起來就是百福。用這百福成就一相。像這樣具足修習三十二相，爲了破除世間事，修八十種隨形好。下修智中，最初一種是攝取和治理，后兩種是遠離障礙。『了知緣』，是了知因緣法空無所有，不執取因相，不執取生相，不執取滅相，不執取一異，沒有相等之相，名爲了知因緣。『離怨對』，有八種魔，是菩薩的怨敵，菩薩遠離它們。這八種魔是：一、煩惱魔（Klesha-mara），貪（Tanha）
【English Translation】 English version Earth. Those who cultivate the Pure Land clearly understand and uphold the precepts. This is their practice of adorning the Pure Land. Because they cultivate the ten wholesome deeds and avoid the ten unwholesome deeds, when the Buddha attains Buddhahood, they have the ability to have sentient beings be born in their land. In the practice of cultivating the Dharmakaya (Dharmakaya), the first two are the practices of abandoning the defiled body, and the last one is the practice of adorning the Dharmakaya. In abandoning the defiled body, 'extinguishing the remainder' refers to being free from residual suffering; 'severing the karmic connections' refers to eliminating the residual karmic causes and afflictive conditions. These are all generally called 'remainder'. Therefore, the Nirvana Sutra (Nirvana Sutra) says that there are three kinds of 'remainder': first, the residual retribution of afflictions; second, residual karma; and third, residual existence with afflictions. 'Residual retribution of afflictions' is spoken of in relation to ordinary beings. All ordinary beings fall into hell due to the increased power of greed, hatred, and delusion. After coming out of hell, they suffer various forms in the animal realm, and even in the human realm, they suffer evil retributions and violate the four prohibitive precepts. 'Residual karma' is spoken of in relation to learners. A Stream-enterer (Srotapanna) experiences the karma of seven existences. A Once-returner (Sakrdagamin) experiences the karma of two existences in the desire realm. A Non-returner (Anagamin) experiences the karma of existence in the form realm and the formless realm. 'Residual existence' is spoken of in relation to those who have nothing more to learn. Arhats (Arhat) and Pratyekabuddhas (Pratyekabuddha) have no karma and no fetters, but the fruits of the two families of fetters and karma still exist, and they still need to be transformed and extinguished. Therefore, the sutra says, 'Without karma and without fetters, they transform the two fruits.' All three of these 'remainders' can be abandoned by Bodhisattvas. Question: Where can Bodhisattvas abandon them? Answer: On the first ground (first Bhumi Bodhisattva). Although they abandon them before the ground, they cannot abandon them completely. Abandoning the first two is still moving forward to sever karmic connections; abandoning the last one is still moving forward to extinguish residual existence. Cultivating a pure body is cultivating the ten wholesome deeds and avoiding the ten unwholesome deeds, obtaining various marks and characteristics, and is called cultivating a pure body. In the ten wholesome deeds, each one is cultivated with five minds, namely, lower, middle, upper, upper-middle, and upper-upper, which is fifty. Beginning to cultivate fifty, and finally accomplishing fifty, together they are a hundred blessings. Using these hundred blessings to accomplish one mark. In this way, fully cultivating the thirty-two marks, in order to break through worldly affairs, cultivate the eighty minor marks. In the lower cultivation of wisdom, the first one is to gather and govern, and the last two are to stay away from obstacles. 'Understanding conditions' is understanding that the law of dependent origination is empty and without substance, not grasping the aspect of cause, not grasping the aspect of arising, not grasping the aspect of ceasing, not grasping the aspect of one or different, and having no equal aspects, which is called understanding conditions. 'Separating from enemies' There are eight kinds of demons, which are the enemies of Bodhisattvas, and Bodhisattvas stay away from them. These eight demons are: first, the affliction demon (Klesha-mara), craving (Tanha)
瞋癡等。二者陰魔。謂五陰身。三者死魔。謂身滅壞。四者天魔。第六天子無常無樂無我不凈。此四倒心復為四魔。通前說八。魔羅胡語。此云殺者。此八害善故名殺者。又復四地已還菩薩觀諸煩惱悉是己怨。常修遠離。五住已上得不住道。隨世化益不以一切煩惱為怨。隨而受身化眾生故。唯用誹謗方等經者以為大怨畏而離之。經說如是。離二邊者生死有果是其一邊。愛煩惱因復為一邊。菩薩皆離。第五德中差別有五。一諸根完具六根不缺。二不生邊地常處中國際化隨物。三諸天愛念。四為一切人天大眾恭敬供養。五得宿命智。初二是報中二是福。后一是智。第六德者謂金剛定。如前金剛三昧章中具廣分別。第七德中差別有四。一近善知識。二專心聽法。三繫念思惟。四如法修行。以此四種對治諸過。故經說言。譬如病人至良醫所醫為說藥。至心善受隨教合藥服之病癒。病人喻于起行菩薩。至醫喻于近善知識。受教喻于專心聽法。合藥喻思。服喻修行。病癒身。樂喻得涅槃。第八德中具有八門。一斷五事。二離五事。三成六事。四修五事。五守一事。六近四事。七信順一實。八心善解脫慧善解。脫斷五事者所謂五陰。陰義如前五陰章中具廣解釋分別。菩薩推求知無所有。故能斷之。離五事者所謂五見。身邊邪見戒見二
【現代漢語翻譯】 現代漢語譯本 嗔癡等（嗔：嗔恨，癡：愚癡）。二者陰魔。謂五陰身（五陰：色、受、想、行、識）。三者死魔。謂身滅壞。四者天魔。第六天子（第六天子：欲界第六天的天主）無常無樂無我不凈。此四倒心復為四魔。通前說八。魔羅（魔羅：佛教中障礙修行的惡魔）胡語。此云殺者。此八害善故名殺者。又復四地已還菩薩觀諸煩惱悉是己怨。常修遠離。五住已上（五住地：又稱五住煩惱，即見一處住地、欲愛住地、色愛住地、有愛住地、無明住地）得不住道。隨世化益不以一切煩惱為怨。隨而受身化眾生故。唯用誹謗方等經者以為大怨畏而離之。經說如是。離二邊者生死有果是其一邊。愛煩惱因復為一邊。菩薩皆離。第五德中差別有五。一諸根完具六根不缺。二不生邊地常處中國際化隨物。三諸天愛念。四為一切人天大眾恭敬供養。五得宿命智（宿命智：知曉過去世因果的智慧）。初二是報中二是福。后一是智。第六德者謂金剛定（金剛定：堅固不壞的禪定）。如前金剛三昧章中具廣分別。第七德中差別有四。一近善知識（善知識：能引導人走向正道的良師益友）。二專心聽法。三繫念思惟。四如法修行。以此四種對治諸過。故經說言。譬如病人至良醫所醫為說藥。至心善受隨教合藥服之病癒。病人喻于起行菩薩。至醫喻于近善知識。受教喻于專心聽法。合藥喻思。服喻修行。病癒身。樂喻得涅槃（涅槃：佛教中解脫生死輪迴的境界）。第八德中具有八門。一斷五事。二離五事。三成六事。四修五事。五守一事。六近四事。七信順一實。八心善解脫慧善解。脫斷五事者所謂五陰。陰義如前五陰章中具廣解釋分別。菩薩推求知無所有。故能斷之。離五事者所謂五見。身邊邪見戒見二
【English Translation】 English version Greed, hatred, and delusion (Greed: attachment; Hatred: aversion; Delusion: ignorance). The second is the Skandha Demon, referring to the five Skandhas (Skandhas: form, feeling, perception, mental formations, and consciousness). The third is the Death Demon, referring to the destruction of the body. The fourth is the Heavenly Demon. The sixth heavenly king (Sixth Heavenly King: the lord of the sixth heaven in the desire realm) experiences impermanence, no joy, no self, and impurity. These four inverted minds also become the four demons. Altogether, there are eight. 'Mara' (Mara: the demon who obstructs practice in Buddhism) is a foreign word, meaning 'killer'. These eight harm goodness, hence the name 'killer'. Furthermore, Bodhisattvas up to the fourth stage regard all afflictions as their enemies and constantly practice detachment. Those above the fifth dwelling place (Fifth Dwelling Place: also known as the five dwelling afflictions, namely, the dwelling place of views in one area, the dwelling place of desire-love, the dwelling place of form-love, the dwelling place of existence-love, and the dwelling place of ignorance) attain the path of non-dwelling. They benefit beings according to the world and do not regard all afflictions as enemies. They take on bodies to transform sentient beings. They only consider those who slander the Vaipulya Sutras as great enemies and avoid them with fear. The Sutra says it is so. To be free from the two extremes means that the fruit of birth and death is one extreme, and the cause of love and affliction is the other extreme. Bodhisattvas are free from both. The fifth virtue has five distinctions. First, the faculties are complete, and the six senses are not lacking. Second, one is not born in a border region but always in the central country, transforming beings according to their needs. Third, the devas love and cherish them. Fourth, they are respected and venerated by all humans and devas. Fifth, they attain the knowledge of past lives (Knowledge of Past Lives: the wisdom to know the causes and effects of past lives). The first two are rewards, the middle two are blessings, and the last one is wisdom. The sixth virtue is the Vajra Samadhi (Vajra Samadhi: an indestructible state of meditation). As explained in detail in the previous chapter on Vajra Samadhi. The seventh virtue has four distinctions. First, to be near good spiritual friends (Good Spiritual Friends: virtuous teachers and beneficial friends who can guide people towards the right path). Second, to listen attentively to the Dharma. Third, to focus the mind on contemplation. Fourth, to practice according to the Dharma. These four counteract all faults. Therefore, the Sutra says, 'It is like a sick person going to a good doctor, and the doctor prescribes medicine. The patient sincerely accepts it, prepares the medicine according to the instructions, and takes it, and the illness is cured.' The sick person is like a Bodhisattva who has begun to practice. The doctor is like being near good spiritual friends. Receiving instructions is like listening attentively to the Dharma. Preparing the medicine is like contemplation. Taking the medicine is like practice. The cure of the illness and the joy of the body are like attaining Nirvana (Nirvana: the state of liberation from the cycle of birth and death in Buddhism). The eighth virtue has eight aspects. First, to cut off the five things. Second, to be free from the five things. Third, to accomplish the six things. Fourth, to cultivate the five things. Fifth, to guard the one thing. Sixth, to be near the four things. Seventh, to believe and follow the one reality. Eighth, the mind is well liberated, and wisdom is well liberated. To cut off the five things refers to the five Skandhas. The meaning of Skandhas has been explained in detail in the previous chapter on the five Skandhas. Bodhisattvas investigate and realize that they are without substance, therefore they can cut them off. To be free from the five things refers to the five views. The views of self, of extremes, the wrong view, the view of precepts and
取是其五也。此義如前十使中釋。菩薩離之。成六事者謂六念心。唸佛法僧戒施及天是其六也。亦如前釋。修五事者一是知定。所謂初禪。彼有覺觀故名為知。二者寂定。謂第二禪。彼滅覺觀故云寂定。三身心樂定。謂第三禪。彼樂殊勝故云快樂。四無樂定。謂從四禪乃至非想彼絕四受故云無樂。此四事定。五首楞嚴是其理定。首楞嚴者此名一切事竟。嚴者此云堅固。守一事者謂菩提之心。亦如前釋。近四事者謂四無量。亦如上解。信一實者謂一大乘隨化說三。實唯一大故云一實。心慧脫者滅貪嗔癡心得解脫。於一切法知無礙故。慧得解脫。滅貪嗔癡即是五住性結亡也。所得名為真諦心慧。於一切法知無礙者。即是事中無知盡也。所得名為世諦慧脫。第九德別差別有五。一者信心二者直心三者戒心四者近善友五者多聞。故經說言。修大涅槃初發五事。以初發故判為勝進。信者謂信三寶二諦施有果報及善方便究竟一乘。此等猶是地持論中信八解處。三寶為三。言二諦者地持論中名真實義。施有報者地持名為種種因果。善方便者地持論中名得方便。究竟一乘地持論中名為得義。彼菩提因名得方便。菩提之果名為得義。此中略無諸佛菩薩神通之力。言直心者于自所犯發露悔除。無藏過意故名直心。又以實心覆眾生過贊其善事
【現代漢語翻譯】 現代漢語譯本： 『取是其五也』（取是第五種）。這個意義如同前面解釋十使（十種煩惱）時所說。菩薩遠離這些。『成六事者謂六念心』（成就六事是指六念心）。唸佛、念法、念僧、念戒、念施、念天，這是六念。也如前面解釋。『修五事者』（修五事），一是知定，即初禪。因為初禪有覺和觀，所以稱為知。二是寂定，即第二禪。因為第二禪滅除了覺和觀，所以稱為寂定。三是身心樂定，即第三禪。因為第三禪的快樂殊勝，所以稱為快樂。四是無樂定，即從第四禪到非想非非想處定。因為這些禪定斷絕了四種感受，所以稱為無樂。這四種是定。五是首楞嚴定，是理定。『首楞嚴』的意思是『一切事究竟』。『嚴』的意思是『堅固』。『守一事者謂菩提之心』（守護一事是指菩提之心）。也如前面解釋。『近四事者謂四無量』（親近四事是指四無量心）。也如上面解釋。『信一實者謂一大乘隨化說三』（相信一實是指一乘，隨順教化而說三乘）。實際上只有一乘，所以稱為一實。『心慧脫者滅貪嗔癡心得解脫』（心慧解脫是指滅除貪嗔癡，心得到解脫）。因為對一切法了知無礙，所以智慧得到解脫。滅除貪嗔癡就是五住地煩惱的滅亡。所得到的稱為真諦心慧。『於一切法知無礙者，即是事中無知盡也』（對於一切法了知無礙，就是在事相中無明煩惱滅盡）。所得到的稱為世諦慧脫。『第九德別差別有五』（第九種功德的差別有五種）。一是信心，二是直心，三是戒心，四是親近善友，五是多聞。所以經中說，修大涅槃最初發起五事。因為是最初發起，所以判為勝進。『信者謂信三寶二諦施有果報及善方便究竟一乘』（信心是指相信三寶、二諦、佈施有果報，以及善巧方便最終達到一乘）。這些仍然是《地持論》中信八解的地方。三寶是三。『言二諦者地持論中名真實義』（二諦，《地持論》中稱為真實義）。『施有報者地持名為種種因果』（佈施有果報，《地持論》中稱為種種因果）。『善方便者地持論中名得方便』（善巧方便，《地持論》中稱為得方便）。『究竟一乘地持論中名為得義』（究竟一乘，《地持論》中稱為得義）。那裡的菩提因稱為得方便，菩提的果稱為得義。這裡省略了諸佛菩薩的神通之力。『言直心者于自所犯發露悔除』（直心是指對於自己所犯的錯誤，發露懺悔），沒有隱藏過錯的想法，所以稱為直心。又以真實的心來掩蓋眾生的過失，讚揚他們的善事。
【English Translation】 English version: 'Taking is the fifth of these.' This meaning is as explained in the previous discussion of the ten bonds (ten afflictions). Bodhisattvas are separated from these. 'Accomplishing the six things refers to the six mindfulnesses.' Mindfulness of the Buddha (Buddha), Dharma (law), Sangha (community), precepts (discipline), generosity (giving), and the heavens (devas) are the six. This is also as previously explained. 'Cultivating the five things': first is knowing concentration, which is the first Dhyana (meditative state). Because it has initial and sustained thought, it is called knowing. Second is tranquil concentration, which is the second Dhyana. Because it extinguishes initial and sustained thought, it is called tranquil concentration. Third is the concentration of joy of body and mind, which is the third Dhyana. Because its joy is especially excellent, it is called joy. Fourth is the concentration without joy, which is from the fourth Dhyana up to the state of neither perception nor non-perception. Because it cuts off the four feelings, it is called without joy. These four are concentrations. Fifth is the Shurangama Samadhi (heroic march samadhi), which is the concentration of principle. 'Shurangama' means 'the completion of all things.' 'Gama' means 'firm and solid.' 'Guarding one thing refers to the mind of Bodhi (enlightenment).' This is also as previously explained. 'Being close to the four things refers to the four immeasurables.' This is also as explained above. 'Believing in the one reality refers to the one Great Vehicle, which is spoken of as three according to the circumstances.' In reality, there is only one Great Vehicle, so it is called one reality. 'The mind and wisdom are liberated by extinguishing greed, anger, and delusion, the mind attains liberation.' Because one knows all dharmas (phenomena) without obstruction, wisdom attains liberation. Extinguishing greed, anger, and delusion is the extinction of the five dwelling grounds of affliction. What is attained is called the true reality of mind and wisdom. 'Knowing all dharmas without obstruction means the exhaustion of ignorance in phenomena.' What is attained is called the worldly reality of wisdom and liberation. 'The ninth virtue has five distinctions.' First is faith, second is straightforwardness, third is the mind of precepts, fourth is closeness to good friends, and fifth is much learning. Therefore, the sutra says, 'Cultivating Great Nirvana (ultimate liberation) initially arises from five things.' Because it is the initial arising, it is judged as superior progress. 'Faith means believing in the Three Jewels (Buddha, Dharma, Sangha), the two truths (conventional and ultimate), that giving has karmic results, and that skillful means ultimately lead to the One Vehicle.' These are still the places of the eight understandings of faith in the Bodhisattvabhumi (Stages of a Bodhisattva). The Three Jewels are three. 'The two truths are called true meaning in the Bodhisattvabhumi.' 'Giving has karmic results is called various causes and effects in the Bodhisattvabhumi.' 'Skillful means are called obtaining means in the Bodhisattvabhumi.' 'The ultimate One Vehicle is called obtaining meaning in the Bodhisattvabhumi.' The cause of Bodhi there is called obtaining means, and the fruit of Bodhi is called obtaining meaning. Here, the supernatural powers of all Buddhas and Bodhisattvas are omitted. 'Straightforwardness means confessing and repenting of one's own offenses,' without the intention of hiding faults, so it is called straightforwardness. Also, with a true heart, one covers up the faults of sentient beings and praises their good deeds.
。所謂佛性令其發心亦名直心。戒者菩薩堅持禁戒。正向菩提心無異求。不受外道烏雞戒等。近善友者諸佛菩薩是其善友常親近之。言多聞者凡有六種。一為涅槃受持讀誦十二部經書寫供養名具多聞。二除十一部唯持方廣名具多聞。三除十二部但持涅槃名具多聞。四除涅槃具足全體。其唯受持一四句偈名為多聞。五除一四句偈但持如來常住不變名為多聞。六除是事若知如來常不說法亦名多聞。云何不說經。自釋言。諸法無性。雖說諸法常無所說。第十德者所謂菩薩三十七品。是義如后道品章中具廣辨釋(此二門竟)。
次對五行定其位分。言五行者一是聖行。二是梵行。三是天行。四是病行。五嬰兒行。此義如前五行章中已廣解釋。通而論之五行十德皆遍始終。是諸菩薩常所修故隨相別分。五行地前。十德地上。云何得知。五行地前。如涅槃中說。初地上不動之地堪忍無畏極愛之地空平等地為五行果。明是地前。云何得知。十德地上。如經中說。菩薩十德不可思議非是世法。世間所無。明非地前。十德如是。
見性十法義
見性十法如涅槃說。一者少欲。二者知足。三者寂靜。四者精進。五者正念。六者正定。七者正慧。八者解脫。九讚歎解脫。十以大涅槃教化眾生。此十名中備含多義。如來自以
【現代漢語翻譯】 現代漢語譯本：所謂佛性，能令眾生髮起菩提心，這也叫做直心（真誠之心）。戒，指的是菩薩堅持遵守戒律，一心向往菩提，不追求外道如烏雞戒等。親近善友，指的是諸佛菩薩是真正的善友，應當常常親近他們。所謂多聞，總共有六種：第一種是為求涅槃，受持、讀誦十二部經，書寫供養，這叫做具足多聞。第二種是除了十一部經，只受持方廣經典，這叫做具足多聞。第三種是除了十二部經，只受持《涅槃經》，這叫做具足多聞。第四種是除了《涅槃經》，具足受持其他全部經典，或者僅僅受持其中一個四句偈，也叫做多聞。第五種是除了一個四句偈，只受持如來常住不變的道理，這叫做多聞。第六種是除了以上這些，如果知道如來實際上從不說法，這也叫做多聞。為什麼說如來不說經呢？這是因為諸法本性是空無自性的，所以雖然說諸法，實際上什麼也沒說。第十種功德，指的是菩薩修行的三十七道品，這個道理將在後面的道品章中詳細解釋。（以上是兩個方面的解釋。） 接下來，根據五行來確定菩薩的位分。所謂五行，一是聖行，二是梵行，三是天行，四是病行，五是嬰兒行。這些含義在前面的五行章中已經詳細解釋過了。總的來說，五行和十德是貫穿始終的，因為這是菩薩常常修行的，只是根據不同的階段而分別說明。五行是地前菩薩修行的，十德是地上菩薩修行的。如何得知五行是地前菩薩修行的呢？如《涅槃經》中所說，初地是不動地，能堪忍，無所畏懼，極愛眾生，證悟空平等，這是五行的果報，說明五行是地前菩薩修行的。如何得知十德是地上菩薩修行的呢？如經中所說，菩薩的十德不可思議，不是世間法，世間所沒有，說明不是地前菩薩修行的。十德就是這樣。 見性十法義 見性十法，如《涅槃經》所說：一是少欲，二是知足，三是寂靜，四是精進，五是正念，六是正定，七是正慧，八是解脫，九是讚歎解脫，十是以大涅槃教化眾生。這十個名稱中包含了很多意義，如來自己用...
【English Translation】 English version: So-called Buddha-nature enables beings to generate Bodhicitta, which is also called 'straight mind' (sincere mind). 'Precepts' refer to Bodhisattvas upholding the precepts, single-mindedly aspiring to Bodhi, and not seeking external paths such as the 'Ujika precepts' (referring to non-Buddhist vows). 'Approaching good friends' means that Buddhas and Bodhisattvas are true good friends, and one should always be close to them. 'Extensive learning' has six aspects: first, for the sake of Nirvana, upholding, reciting, and writing down the twelve divisions of scriptures, and making offerings, is called 'complete extensive learning'. Second, except for eleven divisions, only upholding the Vaipulya Sutras is called 'complete extensive learning'. Third, except for the twelve divisions, only upholding the Nirvana Sutra is called 'complete extensive learning'. Fourth, except for the Nirvana Sutra, completely upholding all other scriptures, or even just upholding one four-line verse, is also called 'extensive learning'. Fifth, except for one four-line verse, only upholding the principle of the Tathagata's eternal and unchanging nature is called 'extensive learning'. Sixth, apart from all the above, if one knows that the Tathagata never actually preaches, this is also called 'extensive learning'. Why is it said that the Tathagata does not preach the scriptures? This is because the nature of all dharmas is emptiness and without self-nature, so although dharmas are spoken, nothing is actually said. The tenth virtue refers to the thirty-seven factors of enlightenment practiced by Bodhisattvas, which will be explained in detail in the chapter on the Factors of Enlightenment later. (The above are explanations of two aspects.) Next, determine the Bodhisattva's position based on the Five Practices. The Five Practices are: first, 'holy practice' (Shengxing); second, 'pure practice' (Fanxing); third, 'heavenly practice' (Tianxing); fourth, 'sick practice' (Bingxing); and fifth, 'infant practice' (Ying'erxing). These meanings have been explained in detail in the previous chapter on the Five Practices. Generally speaking, the Five Practices and the Ten Virtues are consistent throughout, because these are what Bodhisattvas often practice, and they are explained separately according to different stages. The Five Practices are practiced by Bodhisattvas before the ground (Bhumis), and the Ten Virtues are practiced by Bodhisattvas on the ground. How do we know that the Five Practices are practiced by Bodhisattvas before the ground? As the Nirvana Sutra says, the first ground is the 'immovable ground' (Achala Bhumi), which can endure, is fearless, loves all beings extremely, and realizes emptiness and equality. This is the result of the Five Practices, indicating that the Five Practices are practiced by Bodhisattvas before the ground. How do we know that the Ten Virtues are practiced by Bodhisattvas on the ground? As the sutra says, the Ten Virtues of Bodhisattvas are inconceivable, not worldly dharmas, and not found in the world, indicating that they are not practiced by Bodhisattvas before the ground. The Ten Virtues are like this. The Meaning of the Ten Dharmas of Seeing the Nature The Ten Dharmas of Seeing the Nature, as the Nirvana Sutra says: first, 'few desires' (Alpecchata); second, 'contentment' (Santosa); third, 'quietude' (Viveka); fourth, 'diligence' (Virya); fifth, 'right mindfulness' (Samyak-smrti); sixth, 'right concentration' (Samyak-samadhi); seventh, 'right wisdom' (Samyak-prajna); eighth, 'liberation' (Mukti); ninth, 'praising liberation' (Mukti-prasamsa); and tenth, 'teaching beings with the Great Nirvana' (Maha-nirvana-upadesa). These ten names contain many meanings. The Tathagata himself uses...
五番釋之。于中義雜難以別名。第一番中少欲知足相對辨釋。經中先對不善之法辨明菩薩少欲知足。后對善法明其菩薩多欲不足。就不善中四義辨異。其一義者少有所求名為少欲。若有乏少但念善法。心無愁惱說為知足。第二義者不從他求。亦不自取名為少欲。得少之時心不悔恨說為知足。第三義者未得法中能破三欲名為少欲。得而不著說為知足。言三欲者。一是惡欲。欲為一切大眾上首。令一切僧隨逐於己。令我所說四眾信受一切天人尊敬讚歎供養於我。二是大欲。欲令世人咸皆謂已得須陀洹乃至羅漢。得住初地乃至佛果。得禪解脫一切功德。三是欲欲。愿生剎利婆羅門家。愿生天上乃至梵天。第四義者不求他敬名為少欲。所得之物不為積聚說為知足。上來對惡辨明菩薩少欲知足。今次對善明其多欲不知足義。四句辨之。一少欲不知足。謂須陀洹求小涅槃故。學心未止名不知足。且論須陀洹。斯陀那含類亦同然。二者知足而非少欲。謂辟支佛于自所得生究竟想故名知足。辟支化人但現神通不知說法。求說心多故非少欲。三亦少欲亦是知足。謂阿羅漢更無所求名為少欲。自謂究竟故曰知足。四不少欲亦不知足。所謂菩薩求大菩提無量善法故非少欲。于自所得不生足想名不知足。然此二行有善不善。凡夫所行名為不善。
【現代漢語翻譯】 現代漢語譯本 五種方式解釋它。其中含義混雜難以區分名稱。第一種方式中，少欲和知足相對辨析。經文中先對不善之法辨明菩薩的少欲知足。后對善法說明菩薩的多欲不知足。就（針對）不善（之法）中，用四種含義來辨別差異。第一種含義是，很少有所求叫做少欲。如果有所缺乏，但念及善法，心中沒有憂愁煩惱，就叫做知足。第二種含義是，不向他人索取，也不自己強取，叫做少欲。得到少量（東西）的時候，心中不後悔怨恨，叫做知足。第三種含義是，在未得到法的時候，能夠破除三種慾望，叫做少欲。得到（法）而不執著，叫做知足。所說的三種慾望是：一是惡欲，想要成為一切大眾的首領，讓一切僧眾跟隨自己，讓我的言說被四眾弟子信服接受，讓一切天人和人尊敬讚歎供養我。二是大欲，想要讓世人都認為自己已經證得須陀洹（Sotapanna，入流果）乃至阿羅漢（Arahat，無學果），證得初地（初地菩薩）乃至佛果（Buddha-fruit，佛的果位），得到禪定解脫一切功德。三是欲欲，希望出生在剎利（Ksatriya，貴族）或婆羅門（Brahmana，祭司）家，希望出生在天上乃至梵天（Brahmaloka，色界天）。第四種含義是，不追求他人恭敬叫做少欲。對於所得到的物品，不爲了積聚而積聚，叫做知足。以上是針對惡（法）辨明菩薩的少欲知足。現在接下來針對善（法）說明其多欲不知足的含義。用四句話來辨別它。一是少欲不知足，說的是須陀洹（Sotapanna，入流果）追求小的涅槃（Nirvana，寂滅）的緣故。學習之心沒有停止，叫做不知足。暫且只說須陀洹（Sotapanna，入流果），斯陀含（Sakrdagamin，一來果）也與此類似。二是知足而非少欲，說的是辟支佛（Pratyekabuddha，緣覺）對於自己所得到的（成就）產生究竟之想，所以叫做知足。辟支佛（Pratyekabuddha，緣覺）化身之人只是顯現神通，不知道說法，求說法之心多，所以不是少欲。三是既少欲又是知足，說的是阿羅漢（Arahat，無學果）不再有所求，叫做少欲。自己認為已經達到究竟，所以叫做知足。四是既不少欲，又不知足，說的是菩薩（Bodhisattva，菩薩）追求大菩提（Mahabodhi，無上智慧），無量善法，所以不是少欲。對於自己所得到的（成就），不產生滿足的想法，叫做不知足。然而這兩種行為有善與不善。凡夫所行叫做不善。
【English Translation】 English version It is explained in five ways. Among them, the meanings are mixed and difficult to distinguish by name. In the first way, 'few desires and contentment' are analyzed in contrast. In the sutra, the Bodhisattva's 'few desires and contentment' are first clarified in relation to unwholesome dharmas. Then, in relation to wholesome dharmas, it is explained that the Bodhisattva has 'many desires and is not content'. Regarding unwholesome (dharmas), four meanings are used to distinguish the differences. The first meaning is that having few requests is called 'few desires'. If there is a lack, but one thinks of wholesome dharmas, and the mind has no sorrow or distress, it is said to be 'content'. The second meaning is that not seeking from others, nor taking for oneself, is called 'few desires'. When obtaining a small amount, not regretting or resenting in the heart is called 'content'. The third meaning is that before obtaining the Dharma, being able to break the three desires is called 'few desires'. Obtaining (the Dharma) without attachment is called 'content'. The three desires mentioned are: first, the evil desire, wanting to be the leader of all the masses, to have all the Sangha follow oneself, to have my words believed and accepted by the fourfold assembly, and to have all devas and humans respect, praise, and make offerings to me. Second, the great desire, wanting all people to think that one has already attained Sotapanna (Sotapanna, Stream-enterer) up to Arahat (Arahat, Arhat), attained the first Bhumi (first level Bodhisattva) up to the Buddha-fruit (Buddha-fruit, the state of Buddhahood), and obtained all the merits of Dhyana and liberation. Third, the desire of desires, hoping to be born into a Ksatriya (Ksatriya, noble) or Brahmana (Brahmana, priest) family, hoping to be born in the heavens up to the Brahmaloka (Brahmaloka, the realm of Brahma). The fourth meaning is that not seeking respect from others is called 'few desires'. Not accumulating what is obtained for the sake of accumulation is called 'content'. The above is the clarification of the Bodhisattva's 'few desires and contentment' in relation to evil (dharmas). Now, next, in relation to good (dharmas), the meaning of 'many desires and not content' is explained. It is distinguished with four sentences. First, 'few desires and not content' refers to the Sotapanna (Sotapanna, Stream-enterer) pursuing small Nirvana (Nirvana, extinction). The mind of learning has not stopped, so it is called 'not content'. Let's just talk about Sotapanna (Sotapanna, Stream-enterer), Sakrdagamin (Sakrdagamin, Once-returner) is similar. Second, 'content but not few desires' refers to the Pratyekabuddha (Pratyekabuddha, Solitary Buddha) having the thought of ultimate attainment in what he has obtained, so it is called 'content'. The manifested person of Pratyekabuddha (Pratyekabuddha, Solitary Buddha) only displays supernatural powers and does not know how to preach the Dharma, and the mind seeking to preach the Dharma is great, so it is not 'few desires'. Third, 'both few desires and content' refers to the Arahat (Arahat, Arhat) no longer having any requests, so it is called 'few desires'. He considers himself to have reached the ultimate, so it is called 'content'. Fourth, 'neither few desires nor content' refers to the Bodhisattva (Bodhisattva, Bodhisattva) pursuing Mahabodhi (Mahabodhi, great enlightenment), immeasurable good dharmas, so it is not 'few desires'. He does not have the thought of satisfaction with what he has obtained, so it is called 'not content'. However, these two behaviors have good and unwholesome aspects. What ordinary people do is called unwholesome.
求他知故。聖人行者名之為善。所行不欲令他知故。言寂靜者泛論有四。一者身靜而心不靜。謂有比丘在空閑處。而心積聚貪瞋癡等。二者心靜而身不靜。謂有比丘親近四眾心無煩惱。三者身心俱不寂靜。謂余凡夫。四者身心二俱寂靜。謂佛菩薩。身寂靜故離殺盜淫。心寂靜故離貪瞋癡。又復菩薩三業無過亦名寂靜。三業策勤離過。修善名為精進。具六念心故云正念。得勝三昧名為正定。觀諸法空說為正慧。斷諸煩惱名為解脫。為諸眾生稱美解脫常恒不變名贊解脫。斷煩惱故得大涅槃。不捨大願力故教化眾生(此一門竟)。
第二番中修習四依。破四惡欲名為少欲。四惡欲者。一為衣惡欲。著糞掃衣而對治之。二為食惡欲。乞食治之。三臥具惡欲。樹下治之。四為有惡欲。為有造業身心寂靜而對治之。住四聖種說為知足。住四種樂名為寂靜。言四樂者。一出寂樂。謂持戒樂。二寂靜樂。地持論中名遠離樂。所謂初禪離欲惡不善故名寂靜。三永滅樂。地持論中名寂靜滅樂。二禪已上覺觀止息故云永滅。四畢竟樂。地持論中名菩提樂。出世聖道一得不退故云畢竟。具四正勤名為精進。具四念處名為正念。得四禪故名為正定。具四聖諦名為正慧。永斷煩惱名為解脫。呵煩惱過顯解脫勝名嘆解脫。第十如前(此兩門竟)
【現代漢語翻譯】 現代漢語譯本：爲了讓他人瞭解（聖人的智慧），聖人的行為才被稱為善。之所以不希望他人瞭解自己的行為，是因為聖人的行為是自然而然的流露，而非爲了博取名聲。說到寂靜，可以泛泛地分為四種情況：第一種是身靜而心不靜。指的是有些比丘雖然身處空閑之處，但心中卻充滿貪婪、嗔恨、愚癡等煩惱。第二種是心靜而身不靜。指的是有些比丘雖然身處大眾之中，但內心卻沒有煩惱。第三種是身心都不寂靜。指的是一般的凡夫俗子。第四種是身心都寂靜。指的是佛和菩薩。身體寂靜，所以遠離殺生、偷盜、邪淫；內心寂靜，所以遠離貪婪、嗔恨、愚癡。此外，菩薩的身、口、意三業沒有過失，也稱為寂靜。通過努力使身、口、意三業遠離過失，修習善法，稱為精進。具備六種憶念，所以稱為正念。獲得殊勝的三昧，稱為正定。觀察諸法皆空，稱為正慧。斷除各種煩惱，稱為解脫。爲了眾生而讚美解脫的恒常不變，稱為讚歎解脫。斷除煩惱，所以證得大涅槃。不捨棄廣度眾生的大願力，所以教化眾生。（第一部分結束） 第二部分中，修習四依法，破除四種惡欲，稱為少欲。四種惡欲是：第一是對於衣服的惡欲，通過穿著糞掃衣來對治它。第二是對於食物的惡欲，通過乞食來對治它。第三是對於臥具的惡欲，通過在樹下休息來對治它。第四是對於擁有的惡欲，爲了擁有而造業，通過身心寂靜來對治它。安住於四聖種，稱為知足。安住於四種快樂，稱為寂靜。說到四種快樂：第一是出寂樂，指的是持戒的快樂。第二是寂靜樂，《地持論》中稱為遠離樂，也就是初禪遠離慾望、罪惡和不善，所以稱為寂靜。第三是永滅樂，《地持論》中稱為寂靜滅樂，也就是二禪以上，覺和觀都止息了，所以稱為永滅。第四是畢竟樂，《地持論》中稱為菩提樂，也就是出世間的聖道一旦獲得就不會退轉，所以稱為畢竟。具備四正勤，稱為精進。具備四念處，稱為正念。獲得四禪，稱為正定。具備四聖諦，稱為正慧。永遠斷除煩惱，稱為解脫。呵斥煩惱的過失，彰顯解脫的殊勝，稱為讚歎解脫。第十種情況和前面一樣。（這兩部分結束）
【English Translation】 English version: He seeks to make himself known, therefore the actions of a sage are called good. The reason for not wanting others to know his actions is that the sage's actions are a natural expression, not for the sake of gaining fame. Speaking of tranquility, it can be broadly divided into four situations: The first is that the body is tranquil but the mind is not. This refers to some Bhikkhus who, although in a secluded place, are filled with greed, hatred, ignorance, and other afflictions in their minds. The second is that the mind is tranquil but the body is not. This refers to some Bhikkhus who, although in the midst of the four assemblies, have no煩惱(fán nǎo, afflictions) in their hearts. The third is that neither the body nor the mind is tranquil. This refers to ordinary people. The fourth is that both the body and the mind are tranquil. This refers to Buddhas and Bodhisattvas. The body is tranquil, so they are far from killing, stealing, and sexual misconduct; the mind is tranquil, so they are far from greed, hatred, and ignorance. Furthermore, the Bodhisattva's three karmas of body, speech, and mind are without fault, which is also called tranquility. Through effort to make the three karmas of body, speech, and mind free from fault, and cultivating good deeds, this is called diligence. Possessing the six kinds of mindfulness, this is called right mindfulness. Obtaining the supreme Samadhi, this is called right concentration. Observing that all dharmas are empty, this is called right wisdom. Cutting off all afflictions, this is called liberation. Praising the constant and unchanging nature of liberation for the sake of sentient beings, this is called praising liberation. Cutting off afflictions, therefore attaining great Nirvana. Not abandoning the great vow to liberate sentient beings, therefore teaching sentient beings. (End of the first section) In the second section, cultivating the four reliances, breaking the four evil desires, is called 少欲(shǎo yù, few desires). The four evil desires are: first, the evil desire for clothing, which is counteracted by wearing rags. Second, the evil desire for food, which is counteracted by begging for food. Third, the evil desire for bedding, which is counteracted by resting under a tree. Fourth, the evil desire for possessions, creating karma for the sake of possessions, which is counteracted by tranquility of body and mind. Abiding in the four noble lineages is called 知足(zhī zú, contentment). Abiding in the four kinds of happiness is called tranquility. Speaking of the four kinds of happiness: first is the happiness of leaving tranquility, which refers to the happiness of upholding precepts. Second is the happiness of tranquility, which is called the happiness of detachment in the Yogācārabhūmi-śāstra, that is, the first Dhyana is far from desires, evils, and unwholesome things, so it is called tranquility. Third is the happiness of eternal cessation, which is called the happiness of tranquil cessation in the Yogācārabhūmi-śāstra, that is, from the second Dhyana onwards, perception and observation cease, so it is called eternal cessation. Fourth is the happiness of ultimate bliss, which is called the happiness of Bodhi in the Yogācārabhūmi-śāstra, that is, once the supramundane holy path is attained, it will not regress, so it is called ultimate. Possessing the four right efforts is called diligence. Possessing the four foundations of mindfulness is called right mindfulness. Obtaining the four Dhyanas is called right concentration. Possessing the four noble truths is called right wisdom. Eternally cutting off afflictions is called liberation. Reproaching the faults of afflictions and highlighting the excellence of liberation is called praising liberation. The tenth situation is the same as before. (End of these two sections)
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第三番中離世間事名為少欲。既出家已不生悔心是名知足。近空閑處說為寂靜。念已未得沙門道果。妄令他人謂己已得。生慚愧心疾疾勤脩名為精進。近大涅槃說為正念。隨順天行名為正定。菩薩八禪是其天行。正見正知說為正慧。正知見故能破煩惱名為解脫。十住菩薩為眾生故稱美涅槃名嘆解脫。第十如上(此三門竟)。
第四番中行十二頭陀名為少欲。行是事時不生悔心說為知足。修空三昧名為寂靜。得四果已於大菩提心不休息名為精進。思惟如來常恒不變說為正念。修八解脫名為正定。得四無礙是名正慧。遠離七漏稱曰解脫。七漏如前煩惱聚中具廣分別。嘆美涅槃名贊解脫。第十如前(此四門竟)。
第五番中破壞諂曲名為少欲。學如來行稱曰知足。近涅槃門及五種樂說為寂靜。言五樂者如地持論說。一者同樂二者受樂三苦對治樂四斷受樂五無罪樂。亦可。四禪及首楞嚴名五樂矣。堅持禁戒名為精進。有慚愧者說為正念。不見心想名為正定。不求諸法因緣性相名為正慧。斷諸煩惱說為解脫。為他稱美名嘆解脫。第十如上。如是十法雖見佛性而不明瞭。未同佛故。十法如是。
涅槃十因義
涅槃十因如涅槃說。一信二戒三近善友四者寂靜五者精進六正念具足七者濡語八者護法
【現代漢語翻譯】 現代漢語譯本 第三番中，遠離世間事務稱為少欲（Alpēcchatā，知足少欲）。已經出家之後不生後悔之心，這稱為知足（Saṃtuṣṭa，滿足）。親近空閑之處，這稱為寂靜（Viveka，遠離喧囂）。如果念頭認為自己尚未證得沙門道果（Śrāmaṇya-phala，出家修行的果位），卻虛妄地讓別人認為自己已經證得，因此生慚愧心，迅速勤奮地修行，這稱為精進（Vīrya，努力）。接近大涅槃（Mahāparinirvāṇa，大解脫），這稱為正念（Smṛti，正確的憶念）。隨順天行，這稱為正定（Samādhi，正確的禪定）。菩薩的八禪（Aṣṭa Dhyāna，八種禪定境界）就是這種天行。正確的見解和正確的認知，這稱為正慧（Prajñā，正確的智慧）。因為有正確的認知和見解，所以能夠破除煩惱，這稱為解脫（Mukti，解脫）。十住菩薩（Daśa-bhūmika Bodhisattva，處於十個菩薩階位的菩薩）爲了眾生的緣故，稱讚涅槃，這稱為讚歎解脫（Mukti-praśaṃsā，讚歎解脫）。第十種和上面一樣（這三門結束）。 第四番中，行持十二頭陀行（Dvādaśa Dhūtaguṇa，十二種苦行）稱為少欲。在行持這些事情的時候不生後悔之心，這稱為知足。修習空三昧（Śūnyatā-samādhi，空性的禪定）稱為寂靜。證得四果（Catur-phala，四種聖果）之後，對於大菩提心（Mahābodhicitta，偉大的菩提心）不休息，這稱為精進。思惟如來常恒不變，這稱為正念。修習八解脫（Aṣṭa Vimokṣa，八種解脫法門），這稱為正定。證得四無礙解（Catur-pratisaṃvidā，四種無礙的智慧），這稱為正慧。遠離七漏（Sapta Āsrava，七種煩惱），這稱為解脫。七漏如同前面煩惱聚中詳細分別的那樣。讚美涅槃稱為讚歎解脫。第十種和前面一樣（這四門結束）。 第五番中，破壞諂媚虛偽之心稱為少欲。學習如來的行為稱為知足。親近涅槃之門以及五種快樂，這稱為寂靜。所說的五樂，如《地持論》（Bodhisattvabhūmi，菩薩地論）所說：一者同樂，二者受樂，三苦對治樂，四斷受樂，五無罪樂。也可以說，四禪（Catur-dhyāna，四種禪定）以及首楞嚴三昧（Śūraṅgama-samādhi，首楞嚴三昧）名為五樂。堅持禁戒稱為精進。有慚愧之心的人稱為正念。不見心想稱為正定。不尋求諸法因緣性相稱為正慧。斷除各種煩惱稱為解脫。為他人稱讚涅槃稱為讚歎解脫。第十種和上面一樣。像這樣的十法，雖然見到佛性（Buddha-dhātu，如來藏），但是並不明瞭，因為還沒有和佛一樣。這十法就是這樣。 涅槃十因義 涅槃十因，如《涅槃經》（Nirvāṇa Sūtra，大般涅槃經）所說：一、信（Śraddhā，信仰），二、戒（Śīla，戒律），三、親近善友（Kalyāṇa-mitratā，與善知識為友），四、寂靜，五、精進，六、正念具足，七、濡語（Mṛdu-vācā，柔和的言語），八、護法（Dharma-rakṣaṇa，守護佛法）
【English Translation】 English version In the third section, being detached from worldly affairs is called Alpēcchatā (few desires). Not having regrets after renouncing the world is called Saṃtuṣṭa (contentment). Dwelling in secluded places is called Viveka (seclusion). If one has not yet attained the Śrāmaṇya-phala (fruits of asceticism) but falsely leads others to believe they have, generating shame and diligently cultivating oneself is called Vīrya (diligence). Approaching Mahāparinirvāṇa (great Nirvana) is called Smṛti (right mindfulness). Conforming to heavenly conduct is called Samādhi (right concentration). The eight Dhyānas (eight stages of meditation) of a Bodhisattva are this heavenly conduct. Correct views and correct knowledge are called Prajñā (right wisdom). Because of correct knowledge and views, one can break through afflictions, which is called Mukti (liberation). The Daśa-bhūmika Bodhisattva (Bodhisattva of the ten stages) praises Nirvana for the sake of sentient beings, which is called Mukti-praśaṃsā (praise of liberation). The tenth is the same as above (end of these three aspects). In the fourth section, practicing the Dvādaśa Dhūtaguṇa (twelve ascetic practices) is called Alpēcchatā. Not having regrets while practicing these things is called Saṃtuṣṭa. Cultivating Śūnyatā-samādhi (emptiness meditation) is called Viveka. After attaining the Catur-phala (four fruits of enlightenment), not resting from the Mahābodhicitta (great Bodhicitta) is called Vīrya. Contemplating the unchanging nature of the Tathāgata is called Smṛti. Cultivating the Aṣṭa Vimokṣa (eight liberations) is called Samādhi. Attaining the Catur-pratisaṃvidā (four kinds of unobstructed wisdom) is called Prajñā. Being far from the Sapta Āsrava (seven outflows) is called Mukti. The seven outflows are described in detail in the previous section on the aggregation of afflictions. Praising Nirvana is called Mukti-praśaṃsā. The tenth is the same as before (end of these four aspects). In the fifth section, destroying flattery and deceit is called Alpēcchatā. Learning the conduct of the Tathāgata is called Saṃtuṣṭa. Approaching the gate of Nirvana and the five kinds of joy is called Viveka. The five joys, as described in the Bodhisattvabhūmi (Stages of a Bodhisattva): first, joy of togetherness; second, joy of reception; third, joy of curing suffering; fourth, joy of cessation of reception; fifth, joy of innocence. Alternatively, the Catur-dhyāna (four meditations) and the Śūraṅgama-samādhi (Śūraṅgama Samadhi) can be called the five joys. Upholding the precepts is called Vīrya. One who has shame is called Smṛti. Not seeing mental thoughts is called Samādhi. Not seeking the causes, conditions, nature, and characteristics of all dharmas is called Prajñā. Cutting off all afflictions is called Mukti. Praising Nirvana for others is called Mukti-praśaṃsā. The tenth is the same as above. These ten dharmas, although seeing the Buddha-dhātu (Buddha-nature), are not clear because they are not yet the same as the Buddha. These are the ten dharmas. The meaning of the ten causes of Nirvana The ten causes of Nirvana, as described in the Nirvāṇa Sūtra (Mahāparinirvāṇa Sūtra): 1. Śraddhā (faith), 2. Śīla (precepts), 3. Kalyāṇa-mitratā (association with good friends), 4. Seclusion, 5. Vīrya (diligence), 6. Complete Smṛti (mindfulness), 7. Mṛdu-vācā (gentle speech), 8. Dharma-rakṣaṇa (protection of the Dharma)
九者佈施十者正慧。信者菩薩信佛法僧常恒不變。一切眾生悉有佛性。戒者菩薩堅持禁戒不為一切。唯為最上第一義故。近善友者若有能說信戒施聞智慧等法令人行者常親近之。言寂靜者深觀法界身心不動。言精進者常觀四諦投頭火燃終不放逸舍。正念具者具六念心。唸佛法僧戒施及天。言濡語者離口四過與眾生語。言護法者常自樂法。受持讀誦書寫供養。思惟其義為他廣說。見人護法種種供養。施者菩薩于同法者隨其所須一切給與。慧者觀察如來常住無有變易。一切眾生悉有佛性。觀一切法若空若有若常若無常。如是二諦種種差別。以此十種能見涅槃。十因如是。
菩薩十力義
菩薩十力出大智論。行心堅固魔法不壞名之為力。力義不同。一門說十。十名是何。一發心堅固力。求一切智不退轉故。二大慈力。常能不捨諸眾生故。三大悲力。不求利養化眾生故。四精進力。能信出生諸佛法故。五禪定力。雖起智慧威儀之行不失壞故。具智慧力。遠離二邊隨十二緣。斷諸邪見滅戲論故。七不厭力。常受生死教化眾生。集諸善行無疲厭故。八無生忍力。觀法實相知無我故。九解脫力。入三解脫門。及知二乘得解脫故。十無礙智力。於法自在知眾生心所趣向故。又華嚴中更說十力。與前十種有同有異。十名是何
【現代漢語翻譯】 現代漢語譯本 九者佈施（dāna，給予）。十者正慧（samyag-jñāna，正確的智慧）。信者菩薩（bodhisattva，覺悟的存在）信仰佛（Buddha，覺悟者）法（Dharma，真理或教法）僧（Saṃgha，僧團），常恒不變。一切眾生悉有佛性（Buddha-dhātu，成佛的潛能）。戒者菩薩堅持禁戒，不為一切，唯為最上第一義故。近善友者，若有能說信戒施聞智慧等法，令人行者，常親近之。言寂靜者，深觀法界（Dharmadhātu，一切法的本性），身心不動。言精進者，常觀四諦（catvāri āryasatyāni，四聖諦），投頭火燃，終不放逸舍。正念具者，具六念心。唸佛法僧戒施及天。言濡語者，離口四過與眾生語。言護法者，常自樂法，受持讀誦書寫供養，思惟其義為他廣說。見人護法，種種供養。施者菩薩，于同法者隨其所須一切給與。慧者觀察如來（Tathāgata，如來）常住無有變易。一切眾生悉有佛性。觀一切法若空若有若常若無常。如是二諦（dve satye，二諦）種種差別。以此十種能見涅槃（Nirvāṇa，涅槃）。十因如是。
菩薩十力義
菩薩十力出大智論。行心堅固魔法不壞名之為力。力義不同。一門說十。十名是何。一發心堅固力。求一切智（sarvajñāna，一切智）不退轉故。二大慈力。常能不捨諸眾生故。三大悲力。不求利養化眾生故。四精進力。能信出生諸佛法故。五禪定力。雖起智慧威儀之行不失壞故。具智慧力。遠離二邊隨十二緣。斷諸邪見滅戲論故。七不厭力。常受生死教化眾生。集諸善行無疲厭故。八無生忍力。觀法實相知無我故。九解脫力。入三解脫門。及知二乘得解脫故。十無礙智力。於法自在知眾生心所趣向故。又華嚴中更說十力。與前十種有同有異。十名是何
【English Translation】 English version Ninth is giving (dāna). Tenth is right wisdom (samyag-jñāna). The Bodhisattva (bodhisattva) who has faith believes in the Buddha (Buddha), the Dharma (Dharma), and the Saṃgha (Saṃgha), constantly and unchangingly. All sentient beings possess the Buddha-nature (Buddha-dhātu). The Bodhisattva who observes precepts upholds the prohibitions, not for anything else, but only for the sake of the highest first principle. One should always be close to good friends who can speak of the Dharma of faith, precepts, giving, learning, wisdom, etc., and cause people to practice them. 'Silence' means deeply contemplating the Dharmadhātu (Dharmadhātu), with body and mind unmoving. 'Diligence' means constantly contemplating the Four Noble Truths (catvāri āryasatyāni), as if one's head were on fire, never being negligent or abandoning the effort. 'Possessing right mindfulness' means possessing the six kinds of mindfulness: mindfulness of the Buddha, Dharma, Saṃgha, precepts, giving, and the heavens. 'Gentle speech' means speaking to sentient beings, avoiding the four faults of speech. 'Protecting the Dharma' means constantly delighting in the Dharma oneself, receiving, upholding, reading, reciting, writing, making offerings, contemplating its meaning, and widely explaining it to others. Upon seeing others protecting the Dharma, one makes various offerings. The Bodhisattva who gives, gives everything that is needed to those who share the same Dharma. The wise one observes that the Tathāgata (Tathāgata) is permanent and unchanging. All sentient beings possess the Buddha-nature. One contemplates all dharmas as empty or existent, permanent or impermanent. Thus, there are various differences between the two truths (dve satye). With these ten, one can see Nirvāṇa (Nirvāṇa). Such are the ten causes.
The Meaning of the Ten Powers of a Bodhisattva
The Ten Powers of a Bodhisattva come from the Mahāprajñāpāramitāśāstra. A firm mind in practice, which cannot be destroyed by Māra, is called a power. The meanings of the powers are different. One teaching speaks of ten. What are the ten names? First, the power of firm aspiration, because one seeks all-wisdom (sarvajñāna) without turning back. Second, the power of great loving-kindness, because one is always able to not abandon all sentient beings. Third, the power of great compassion, because one does not seek profit or offerings but transforms sentient beings. Fourth, the power of diligence, because one can believe and give rise to all the Buddha-dharmas. Fifth, the power of dhyāna (meditative absorption), because although one engages in the conduct of wisdom and dignified behavior, one does not lose or ruin it. Sixth, the power of possessing wisdom, because one avoids the two extremes, follows the twelve links of dependent origination, cuts off all wrong views, and extinguishes discursive thoughts. Seventh, the power of not being weary, because one constantly endures birth and death to teach and transform sentient beings, accumulating all good deeds without fatigue or weariness. Eighth, the power of non-origination forbearance, because one contemplates the true nature of dharmas and knows that there is no self. Ninth, the power of liberation, because one enters the three doors of liberation and knows that the two vehicles attain liberation. Tenth, the power of unobstructed wisdom, because one is at ease with the Dharma and knows the inclinations of sentient beings' minds. Furthermore, the Avataṃsaka Sūtra speaks of ten powers, which are partly the same and partly different from the previous ten. What are the ten names?
。一直心力。一切世界無染著故。二深心力。不壞一切諸佛法故。三方便力。究竟一切菩薩行故。四智慧力。知眾生心故。五者願力。令一切眾生愿滿足故。六者行力。盡未來際不斷絕故。七者乘力。出生普現一切乘故。八神通力。於一毛道示現一切清凈世界一切如來出興世故。九菩提力。覺悟菩提與一切眾生心念等故。十轉法輪力。於一句法分別演說。隨順一切眾生悕望及諸根故。此十種中初直心力是前十中具智慧力及無生忍力。第二深心是前十中精進之力。第三方便第六行力是前十中不疲厭力。第四慧力第十轉法輪力是前十中無礙智力。第五願力是前十中初發心力。第七乘力是前十中解脫之力。以知三乘解脫法故。后十種中神通力菩提力前十不論。前十種中慈悲定力后十不說。又首楞嚴中更說十力。一菩提心力。堅守不失。二于不思議佛法得深信力。深信不疑。三于多聞得不妄力。堅持不失。四往來生死得無疲力。常能處之。五于眾生得大悲力。常能攝化。六于佈施得堅舍力。恒施不休。七于持戒得不壞力。堅持不犯。八于忍辱得堅受力。常能忍受。九魔不能壞得智慧力。不為魔動。十于諸深法得信樂力。樂求無厭。此之十種與大智論所說十力有同有異。初菩提心力是彼第一發心之力。第二深信是彼第四精進之力
【現代漢語翻譯】 現代漢語譯本： 一直心力：於一切世界無所染著。 二深心力：不壞一切諸佛之法。 三方便力：究竟一切菩薩之行。 四智慧力：知曉眾生之心。 五者願力：令一切眾生之愿皆得滿足。 六者行力：盡未來際永不斷絕。 七者乘力：出生並普現一切乘（Yana，佛教的交通工具，比喻教法） 八神通力：於一毛孔中示現一切清凈世界，以及一切如來（Tathagata，佛的稱號）出世。 九菩提力：覺悟菩提（Bodhi，覺悟）與一切眾生心念相同。 十轉法輪力：於一句法中分別演說，隨順一切眾生之希望及諸根（Indriya，感覺器官）。 此十種力中，初直心力是前十種力中具智慧力及無生忍力（Anutpattika-dharma-ksanti，對法不生不滅的證悟）。第二深心是前十種力中精進之力。第三方便力、第六行力是前十種力中不疲厭力。第四慧力、第十轉法輪力是前十種力中無礙智力。第五願力是前十種力中初發心力。第七乘力是前十種力中解脫之力，以知三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）解脫法故。后十種力中，神通力、菩提力前十種力中未論及。前十種力中，慈悲定力后十種力中未說。 又《首楞嚴經》（Surangama Sutra）中更說十力：一菩提心力，堅守不失。二于不可思議佛法得深信力，深信不疑。三于多聞得不妄力，堅持不失。四往來生死得無疲力，常能處之。五于眾生得大悲力，常能攝化。六于佈施得堅舍力，恒施不休。七于持戒得不壞力，堅持不犯。八于忍辱得堅受力，常能忍受。九魔不能壞得智慧力，不為魔動。十于諸深法得信樂力，樂求無厭。 此之十種力與《大智度論》（Mahaprajnaparamita-sastra）所說十力有同有異。初菩提心力是彼第一發心之力。第二深信是彼第四精進之力。
【English Translation】 English version: First, the power of straightforward mind: being unattached to all worlds. Second, the power of profound mind: not destroying all the Buddhas' teachings. Third, the power of skillful means: perfecting all the practices of Bodhisattvas (Bodhisattva, an enlightened being). Fourth, the power of wisdom: knowing the minds of sentient beings. Fifth, the power of vows: fulfilling the wishes of all sentient beings. Sixth, the power of practice: continuing without interruption throughout the endless future. Seventh, the power of vehicle: giving rise to and universally manifesting all vehicles (Yana, Buddhist vehicle, metaphor for teachings). Eighth, the power of supernormal abilities: demonstrating all pure lands and the appearance of all Tathagatas (Tathagata, 'Thus Gone One,' an epithet of the Buddha) in a single pore. Ninth, the power of Bodhi: realizing Bodhi (Bodhi, enlightenment) is identical to the thoughts of all sentient beings. Tenth, the power of turning the Dharma wheel: elaborately explaining each phrase of the Dharma, according to the hopes and faculties (Indriya, sense faculties) of all sentient beings. Among these ten powers, the first, the power of straightforward mind, possesses the power of wisdom and the power of non-origination forbearance (Anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of phenomena) from the previous ten powers. The second, the power of profound mind, is the power of diligence from the previous ten powers. The third, the power of skillful means, and the sixth, the power of practice, are the powers of non-weariness from the previous ten powers. The fourth, the power of wisdom, and the tenth, the power of turning the Dharma wheel, are the powers of unobstructed wisdom from the previous ten powers. The fifth, the power of vows, is the power of initial aspiration from the previous ten powers. The seventh, the power of vehicle, is the power of liberation from the previous ten powers, because it knows the liberation methods of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Among the latter ten powers, the powers of supernormal abilities and Bodhi are not discussed in the previous ten powers. Among the previous ten powers, the powers of loving-kindness, compassion, and concentration are not mentioned in the latter ten powers. Furthermore, the Surangama Sutra (Surangama Sutra) speaks of ten more powers: First, the power of the Bodhi mind, firmly guarding it without loss. Second, the power of deep faith in the inconceivable Buddhadharma, deeply believing without doubt. Third, the power of non-forgetfulness in extensive learning, firmly maintaining it without loss. Fourth, the power of non-weariness in going back and forth in birth and death, constantly being able to dwell in it. Fifth, the power of great compassion towards sentient beings, constantly being able to gather and transform them. Sixth, the power of firm giving in generosity, constantly giving without ceasing. Seventh, the power of non-violation in upholding precepts, firmly maintaining them without transgression. Eighth, the power of firm acceptance in patience, constantly being able to endure. Ninth, the power of wisdom that demons cannot destroy, not being moved by demons. Tenth, the power of faith and joy in all profound Dharmas, joyfully seeking without weariness. These ten powers have similarities and differences with the ten powers spoken of in the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra). The initial power of the Bodhi mind is the power of initial aspiration from those. The second, deep faith, is the power of diligence from those.
。能信出生諸佛之法。第四無疲是彼第七無厭力也。第五于生得大慈者。是彼第二大慈之力。及第三門大悲之力。第九于魔得智慧力。是彼第六具智慧力。及第十門無礙智力。第十深法得信樂者。是彼第八無生忍力。及第九門解脫之力。此中多聞佈施持戒忍辱之力彼中不論。彼中定力此處不說。十力如是。
菩薩十無畏義兩門分別(一辨相 二對四無畏辨其同異)
此十無畏出華嚴經。名字是何。一悉能聞持問答無畏。二除滅眾生疑惑無畏。三見一切空離邪見無畏。四得佛威儀無畏。五三業清凈離過無畏。六諸天善神一切諸佛護念無畏。七悉能受持一切佛法無畏。八示現受生不為生死惑亂無畏。九安住大乘悉能示現諸乘無畏。十隨化眾生普為應現不斷菩薩願行無畏(此一門竟)。
次對菩薩四種無畏辨其同異。四無畏義如前廣說。一者總持說法無畏。二知法藥及知眾生根欲性心說法無畏。三善能問答說法無畏。四能斷物疑說法無畏。十中第一即是四中第一第三。十中第二即是四中第四無畏。十中第三第七第九即是四中第二無畏。知法藥故餘者不同。無畏如是。
三乘共地義三門分別(一釋名辨相 二約小論大 三辨明菩薩行之通別)
三乘共地如大品經燈炷品說。一切賢聖住處名地。
【現代漢語翻譯】 現代漢語譯本：能夠以信心生出諸佛之法，第四種無疲倦是那第七種無厭倦的力量。第五種對於眾生生起廣大的慈悲心，是那第二種大慈的力量，以及第三種大悲的力量。第九種對於魔能夠生起智慧的力量，是那第六種具足智慧的力量，以及第十種無礙的智慧力量。第十種對於甚深的佛法能夠生起信樂之心，是那第八種無生法忍的力量，以及第九種解脫的力量。這裡所說的多聞、佈施、持戒、忍辱的力量，在那裡沒有論述。那裡的禪定之力，這裡沒有說。十力就是這樣。
菩薩十無畏的意義，分為兩門來辨別：（一、辨別相狀；二、對照四無畏辨別它們的同異）
這十種無畏出自《華嚴經》。它們的名字是什麼呢？第一，完全能夠聽聞、憶持、問答而無所畏懼。第二，消除滅除眾生的疑惑而無所畏懼。第三，見到一切法空性，遠離邪見而無所畏懼。第四，得到佛的威儀而無所畏懼。第五，身、口、意三業清凈，遠離過失而無所畏懼。第六，諸天、善神、一切諸佛護念而無所畏懼。第七，完全能夠受持一切佛法而無所畏懼。第八，示現受生，不被生死迷惑擾亂而無所畏懼。第九，安住于大乘，完全能夠示現諸乘而無所畏懼。第十，隨順教化眾生，普遍地爲了適應眾生而示現，不斷絕菩薩的願行而無所畏懼。（這一門結束）
其次，對照菩薩的四種無畏，辨別它們的同異。四無畏的意義如前面廣泛解說的那樣。第一，總持一切法而說法無畏。第二，知道法藥以及知道眾生的根器、慾望、性格、心意而說法無畏。第三，善於問答而說法無畏。第四，能夠斷除眾生的疑惑而說法無畏。十無畏中的第一種，就是四無畏中的第一和第三種。十無畏中的第二種，就是四無畏中的第四種無畏。十無畏中的第三、第七、第九種，就是四無畏中的第二種無畏，因為知道法藥的緣故。其餘的不同。無畏就是這樣。
三乘共地的意義，分為三門來辨別：（一、解釋名稱，辨別相狀；二、從小乘來論述大乘；三、辨明菩薩行持的共通和特別之處）
三乘共地，如《大品經》（Mahaprajnaparamita Sutra）《燈炷品》所說。一切賢聖所居住的地方，叫做地。
【English Translation】 English version: Being able to generate the Dharma of all Buddhas with faith, the fourth 'no fatigue' is that seventh 'tireless' power. The fifth, generating great compassion for beings, is that second power of great compassion, and the third power of great pity. The ninth, being able to generate the power of wisdom towards demons, is that sixth power of possessing wisdom, and the tenth power of unobstructed wisdom. The tenth, being able to generate faith and joy towards the profound Dharma, is that eighth power of non-origination forbearance, and the ninth power of liberation. The powers of extensive learning, generosity, upholding precepts, and patience mentioned here are not discussed there. The power of Samadhi (concentration) there is not mentioned here. Such are the Ten Powers.
The meaning of the Ten Fearlessnesses of a Bodhisattva, distinguished in two sections: (1. Distinguishing characteristics; 2. Distinguishing similarities and differences by comparing with the Four Fearlessnesses)
These Ten Fearlessnesses come from the Avatamsaka Sutra (Flower Garland Sutra). What are their names? First, being completely able to hear, remember, question, and answer without fear. Second, eliminating and extinguishing the doubts of beings without fear. Third, seeing the emptiness of all dharmas, being free from wrong views without fear. Fourth, obtaining the demeanor of a Buddha without fear. Fifth, the three karmas (actions of body, speech, and mind) being pure, being free from faults without fear. Sixth, being protected and念 by devas (gods), good spirits, and all Buddhas without fear. Seventh, being completely able to uphold all the Buddha's teachings without fear. Eighth, manifesting rebirth, not being confused or disturbed by birth and death without fear. Ninth, abiding in the Mahayana (Great Vehicle), being completely able to manifest all vehicles without fear. Tenth, according with the transformation of beings, universally manifesting in accordance with beings, not ceasing the vows and practices of a Bodhisattva without fear. (This section ends)
Next, comparing the Four Fearlessnesses of a Bodhisattva, distinguish their similarities and differences. The meaning of the Four Fearlessnesses is as explained extensively earlier. First, the fearlessness of expounding the Dharma by upholding all dharmas. Second, the fearlessness of expounding the Dharma by knowing the medicine of the Dharma and knowing the faculties, desires, nature, and mind of beings. Third, the fearlessness of expounding the Dharma by being skilled in questioning and answering. Fourth, the fearlessness of expounding the Dharma by being able to cut off the doubts of beings. The first of the Ten Fearlessnesses is the same as the first and third of the Four Fearlessnesses. The second of the Ten Fearlessnesses is the same as the fourth fearlessness of the Four Fearlessnesses. The third, seventh, and ninth of the Ten Fearlessnesses are the same as the second fearlessness of the Four Fearlessnesses, because of knowing the medicine of the Dharma. The rest are different. Such are the Fearlessnesses.
The meaning of the Common Ground of the Three Vehicles, distinguished in three sections: (1. Explaining the name, distinguishing characteristics; 2. Discussing the Great Vehicle from the perspective of the Small Vehicle; 3. Distinguishing the common and special aspects of the Bodhisattva's practice)
The Common Ground of the Three Vehicles, as stated in the 'Lamp Wick Chapter' of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). The place where all sages and saints reside is called a ground.
地別不同。一門說十。說三乘地共為此十。名共十地。為別菩薩獨法十地故云共矣。十名是何。一干慧地。二者性地。三八人地。四者見地。五者薄地。六離欲地。七已作地。八辟支佛地。九菩薩地。十者佛地。於此十中得名有二。乘別分三。因果為六。地別說十。得名二者前之七種據法彰名。后之三種就人立稱。互從皆得直。以立名不同故爾。乘別三者初七小乘。次一中乘。后二大乘。因果六者初七是其小乘因果。次一是其中乘因果。后二是其大乘因果。地別十者名如上列。言干慧者謂聲聞中五停心觀總別念處。於此位中勤修精進持戒之行。或觀不凈或修慈悲。或觀因緣或分別界。或為數息或復修習唸佛三昧。於四念處總別觀察。總別之相后道品中具廣分別。此等皆是假總觀行。雖有智慧未得定水故云干慧。又此事觀未得理水亦名干慧。未觀四諦十六行故。言性地者論言。從暖至世第一法。依禪修習四真諦觀成聖人性故云性地。依何等禪。謂四根本未來中間。八人地者論言。苦忍至道比忍具修八忍名八人地。言見地者論自釋言。初得聖果。謂。須陀洹道比智心見理周盡故云見地。問曰。何故見修無學三道之中。須陀洹向名為見道。此十地中須陀洹果名為見地。釋言。見義有其二種。一推求名見。多在諸忍。二明白名
【現代漢語翻譯】 現代漢語譯本 地的類別不同。有一種說法是十地，說三乘（小乘、中乘、大乘）共同擁有這十地，所以稱為『共同的十地』。這是爲了區別于菩薩獨有的十地，所以說『共同』。這十個名稱是什麼呢？一是干慧地（指只有智慧而未得禪定的階段），二是性地（指通過禪修觀察四真諦而成就聖人本性的階段），三是八人地（指具足修習八忍的階段），四是見地（指初得聖果，即須陀洹的階段），五是薄地（指煩惱微薄的階段），六是離欲地（指脫離慾望的階段），七是已作地（指已經完成應作之事的階段），八是辟支佛地（指辟支佛所證的境界），九是菩薩地（指菩薩所證的境界），十是佛地（指佛所證的境界）。 在這十地中，得名的方式有兩種，從乘的角度區分有三種，從因果的角度區分有六種，從地的類別來說有十種。得名方式有兩種：前七種地是根據法來彰顯名稱，后三種地是就人來建立稱謂。互相採用都可以，只是因為建立名稱的方式不同罷了。從乘的角度區分有三種：前七種地屬於小乘，第八種地屬於中乘，后兩種地屬於大乘。從因果的角度區分有六種：前七種地是小乘的因和果，第八種地是中乘的因和果，后兩種地是大乘的因和果。從地的類別來說有十種：名稱如上面所列。 說到干慧地，指的是聲聞乘中的五停心觀（觀察不凈等五種方法以停止妄念）和總別念處（四念處觀的總觀和別觀）。在這個階段，勤奮修行精進持戒，或者觀察不凈，或者修習慈悲，或者觀察因緣，或者分別諸界，或者修習數息觀，或者修習唸佛三昧。在四念處中進行總觀和別觀，總觀和別觀的詳細情況在後面的道品中會詳細分別。這些都是假總觀行，雖然有智慧，但沒有得到定水的滋潤，所以稱為干慧。而且，這種事觀還沒有得到理水的滋潤，也稱為干慧，因為還沒有觀察四諦十六行相。 說到性地，論中說：從暖位（指修行過程中產生的溫暖覺受）到世第一法（指世間法中最高的智慧），依靠禪定修習四真諦觀，成就聖人的本性，所以稱為性地。依靠什麼樣的禪定呢？指的是四根本禪（四種根本的禪定）和未來禪（指未來的禪定）以及中間禪（指四根本禪之間的禪定）。八人地，論中說：苦忍（對苦諦的忍可）到道比忍（對道諦的類比忍可），具足修習八忍，稱為八人地。說到見地，論中自己解釋說：初次獲得聖果，也就是須陀洹（預流果），通過道比智（通過類比推理獲得的智慧）之心，見到真理周遍而窮盡，所以稱為見地。有人問：為什麼在見道、修道、無學道這三道之中，須陀洹向（正要證得須陀洹果的階段）稱為見道，而這十地中須陀洹果卻稱為見地呢？解釋說：『見』的含義有兩種，一是推求，稱為『見』，多在諸忍（各種忍位）中；二是明白，稱為『見』。
【English Translation】 English version The categories of grounds are different. One explanation speaks of ten grounds, saying that the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) share these ten grounds, hence the term 'shared ten grounds.' This is to distinguish them from the ten grounds unique to Bodhisattvas, thus the term 'shared.' What are these ten names? First is the Śuṣka-vipaśyanā-bhūmi (ground of dry insight, referring to the stage where there is wisdom but no samādhi), second is the Gotra-bhūmi (ground of nature, referring to the stage of achieving the nature of a sage through meditating on the Four Noble Truths), third is the Aṣṭamaka-bhūmi (ground of the eighth person, referring to the stage of fully cultivating the eight kṣāntis), fourth is the Darśana-bhūmi (ground of seeing, referring to the stage of initially attaining the fruit of a sage, i.e., Srotāpanna), fifth is the Tanu-bhūmi (ground of thinness, referring to the stage where afflictions are weakened), sixth is the Vītarāga-bhūmi (ground of detachment, referring to the stage of being free from desires), seventh is the Kṛtāvi-bhūmi (ground of having done what should be done, referring to the stage of having completed what needs to be done), eighth is the Pratyekabuddha-bhūmi (ground of the Pratyekabuddha, referring to the realm attained by a Pratyekabuddha), ninth is the Bodhisattva-bhūmi (ground of the Bodhisattva, referring to the realm attained by a Bodhisattva), and tenth is the Buddha-bhūmi (ground of the Buddha, referring to the realm attained by a Buddha). Among these ten grounds, there are two ways of obtaining names, three distinctions from the perspective of vehicles, six distinctions from the perspective of cause and effect, and ten distinctions from the perspective of the categories of grounds. There are two ways of obtaining names: the first seven grounds are named according to the Dharma, and the last three grounds are named based on people. Mutual adoption is possible, but only because the ways of establishing names are different. There are three distinctions from the perspective of vehicles: the first seven grounds belong to the Śrāvakayāna, the eighth ground belongs to the Pratyekabuddhayāna, and the last two grounds belong to the Bodhisattvayāna. There are six distinctions from the perspective of cause and effect: the first seven grounds are the cause and effect of the Śrāvakayāna, the eighth ground is the cause and effect of the Pratyekabuddhayāna, and the last two grounds are the cause and effect of the Bodhisattvayāna. There are ten distinctions from the perspective of the categories of grounds: the names are as listed above. Speaking of the Śuṣka-vipaśyanā-bhūmi, it refers to the five stopping-mind contemplations (observing impurity and other five methods to stop delusion) and the general and specific mindfulness establishments (general and specific observations of the four mindfulness establishments) in the Śrāvakayāna. In this stage, one diligently cultivates the practice of diligent precepts, either observing impurity, or cultivating loving-kindness, or observing dependent origination, or distinguishing the realms, or cultivating the breath-counting contemplation, or cultivating the Buddha-recollection samādhi. One performs general and specific observations in the four mindfulness establishments, and the details of the general and specific observations will be explained in detail in the subsequent path factors. These are all provisional general contemplation practices. Although there is wisdom, one has not obtained the moisture of samādhi, so it is called dry insight. Moreover, this practice has not obtained the moisture of reason, so it is also called dry insight, because one has not observed the sixteen aspects of the Four Noble Truths. Speaking of the Gotra-bhūmi, the treatise says: From the stage of warmth (referring to the warm sensations produced during practice) to the highest worldly Dharma (referring to the highest wisdom in worldly Dharma), relying on meditation to cultivate the contemplation of the Four Noble Truths, one achieves the nature of a sage, so it is called the Gotra-bhūmi. What kind of meditation does one rely on? It refers to the four fundamental dhyānas (the four fundamental meditations) and the future dhyāna (referring to future meditation) and the intermediate dhyāna (referring to the meditation between the four fundamental dhyānas). The Aṣṭamaka-bhūmi, the treatise says: From the kṣānti of suffering (the acceptance of the truth of suffering) to the dharma-jñāna-kṣānti (the analogical acceptance of the truth of the path), fully cultivating the eight kṣāntis is called the Aṣṭamaka-bhūmi. Speaking of the Darśana-bhūmi, the treatise itself explains: One initially obtains the fruit of a sage, that is, the Srotāpanna (stream-enterer), through the mind of dharma-jñāna (wisdom obtained through analogical reasoning), one sees the truth completely and exhaustively, so it is called the Darśana-bhūmi. Someone asks: Why is the Srotāpatti-mārga (the stage of about to attain the fruit of Srotāpanna) called the Darśana-mārga among the three paths of seeing, cultivation, and no-more-learning, while the fruit of Srotāpanna in these ten grounds is called the Darśana-bhūmi? The explanation is: The meaning of 'seeing' has two kinds, one is seeking, called 'seeing,' which is mostly in the various kṣāntis (various stages of acceptance); the other is understanding, called 'seeing'.
見。多在諸智。須陀向中推求義足故。三道中名為見道。須陀洹果中明白方具說為見地。各據一義不相乖背。言薄地者論自釋言。或須陀洹或斯陀含。能薄欲結故名薄地。言須陀者欲界九品修道惑中。從斷一品乃至第六無礙道來。是其進向須陀洹果。故名須陀。斯陀含者從斷六品乃至第九無礙道來。通名斯陀。斷第六品守果斯陀。斷第七品乃至第九無礙道來進向斯陀。離欲地者謂阿那含。從斷欲界第九品結乃至那含金剛三昧通名那含。離欲界欲名離欲。地此人亦能斷上煩惱。從始為言且云離欲。已作地者謂羅漢果。成就盡智無生智故名為已作。言盡智者現盡諸漏。無生智者保更不起。辟支地者緣覺人中。從因至果通名辟支。辟支胡語。此方翻譯名因緣覺。藉現事緣而得覺悟。不假他教名因緣覺。又於十二因緣法中而得覺悟亦名緣覺。菩薩地者從初發心乃至法雲菩薩胡語。此方翻譯名道眾生。具修自利利他之道名道眾生。又復此人解會中道。從其所會名道眾生。言佛地者金剛心后種智德備。覺窮法性名為佛地。問曰。何故小乘分七中乘為一。大乘說二。釋言。此等互從皆得。但今且據離合法門故為此說。以聲聞人行粗易別故分為七。緣覺之人一入無漏至果乃出。異相難分故合為一。大乘法中果德高出。特異眾聖。理須別
【現代漢語翻譯】 現代漢語譯本： 『見』，多指在各種智慧中，通過須陀洹（Srotapanna，預流果）的趨向來推求真義，因此在三道中被稱為『見道』。在須陀洹果的描述中，明白且全面地闡述了『見地』。這些說法各自依據一個角度，並不互相矛盾。 『薄地』，論中解釋說，或者指須陀洹，或者指斯陀含（Sakadagamin，一來果），因為他們能夠減輕對欲界的束縛，所以稱為『薄地』。 『須陀』，指在欲界九品修道惑中，從斷除第一品乃至第六品無礙道時，是其趨向須陀洹果的階段，因此稱為『須陀』。『斯陀含』，指從斷除第六品乃至第九品無礙道時，統稱為『斯陀』。斷除第六品，守護果位，稱為『斯陀』。斷除第七品乃至第九品無礙道時，趨向斯陀含果。 『離欲地』，指阿那含（Anagamin，不還果），從斷除欲界第九品結，乃至阿那含金剛三昧，統稱為『那含』。脫離欲界的慾望，稱為『離欲』。此人也能斷除上界的煩惱，從開始階段來說，暫且稱為『離欲』。 『已作地』，指阿羅漢果（Arhat），因為成就了盡智和無生智，所以稱為『已作』。『盡智』指已經斷盡所有煩惱，『無生智』指保證不再產生新的煩惱。 『辟支地』，指緣覺乘人，從因地到果地，統稱為『辟支』。『辟支』是胡語，在漢地翻譯為『因緣覺』。憑藉現前的事物因緣而得到覺悟，不依賴其他教導，稱為『因緣覺』。又在十二因緣法中得到覺悟，也稱為『緣覺』。 『菩薩地』，指從初發心到法雲地的菩薩。『菩薩』是胡語，在漢地翻譯為『道眾生』。全面修習自利利他的道路，稱為『道眾生』。又此人理解並契合中道，從其所契合的道理，稱為『道眾生』。 『佛地』，指在金剛心之後，種種智慧功德完備，覺悟窮盡法性，稱為『佛地』。 問：為什麼小乘分為七地，中乘合為一地，大乘分為二地？ 答：這些說法相互之間都可以成立，但現在暫且依據離合法門來這樣說。因為聲聞乘人的修行粗顯容易區分，所以分為七地。緣覺乘人一旦進入無漏境界，直到證果才出離，不同階段的差別難以區分，所以合為一地。大乘佛法的果德高超，特別殊勝于其他聖者，因此需要單獨區分。
【English Translation】 English version: 'Seeing' mostly refers to seeking the meaning within various wisdoms, through the progression of a Srotapanna (stream-enterer), hence it is called the 'Path of Seeing' among the three paths. In the description of the Srotapanna fruit, the 'Ground of Seeing' is explained clearly and comprehensively. These statements each rely on a different perspective and do not contradict each other. 'Thin Ground' is explained in the treatise as referring to either a Srotapanna or a Sakadagamin (once-returner), because they are able to diminish the bonds of desire, hence they are called 'Thin Ground'. 'Srota' refers to the stage in the nine grades of cultivation of delusion in the desire realm, from the cutting off of the first grade up to the sixth unobstructed path, which is the stage of progressing towards the Srotapanna fruit, hence it is called 'Srota'. 'Sakada' refers to the stage from cutting off the sixth grade up to the ninth unobstructed path, collectively called 'Sakada'. Cutting off the sixth grade and guarding the fruit is called 'Sakada'. Cutting off the seventh grade up to the ninth unobstructed path is progressing towards the Sakadagamin fruit. 'Ground of Detachment from Desire' refers to an Anagamin (non-returner), from cutting off the ninth grade of bonds in the desire realm up to the Anagamin Vajra Samadhi, collectively called 'Anagamin'. Being detached from the desires of the desire realm is called 'Detachment from Desire'. This person can also cut off the afflictions of the upper realms. From the beginning stage, it is temporarily called 'Detachment from Desire'. 'Ground of What Has Been Done' refers to the Arhat fruit, because one has achieved the Exhaustion Knowledge and Non-Arising Knowledge, hence it is called 'What Has Been Done'. 'Exhaustion Knowledge' refers to having exhausted all outflows, and 'Non-Arising Knowledge' refers to ensuring that no new outflows arise. 'Pratyeka Ground' refers to the Pratyekabuddha vehicle, from the causal ground to the fruition ground, collectively called 'Pratyeka'. 'Pratyeka' is a foreign word, translated in Chinese as 'Condition-Aware'. Attaining enlightenment through present conditions, without relying on other teachings, is called 'Condition-Aware'. Also, attaining enlightenment through the twelve links of dependent origination is also called 'Pratyekabuddha'. 'Bodhisattva Ground' refers to the Bodhisattva from the initial aspiration to the Dharma Cloud Ground. 'Bodhisattva' is a foreign word, translated in Chinese as 'Sentient Being of the Path'. Fully cultivating the path of benefiting oneself and others is called 'Sentient Being of the Path'. Also, this person understands and accords with the Middle Way, and from what they accord with, they are called 'Sentient Being of the Path'. 'Buddha Ground' refers to the stage after the Vajra Mind, where all kinds of wisdom and virtues are complete, and enlightenment exhausts the nature of phenomena, called 'Buddha Ground'. Question: Why does the Small Vehicle divide into seven grounds, the Middle Vehicle combine into one ground, and the Great Vehicle divide into two grounds? Answer: These statements can all be established mutually, but for now, we will temporarily rely on the method of separation and combination to explain it this way. Because the practice of the Hearer Vehicle is coarse and easy to distinguish, it is divided into seven grounds. Once a Pratyekabuddha enters the unconditioned realm, they only emerge upon attaining the fruit, and the differences between stages are difficult to distinguish, so they are combined into one ground. The fruition virtues of the Great Vehicle are supreme and particularly outstanding compared to other sages, so they need to be distinguished separately.
樹。故分為二。蓋乃且據一門說言耳。若入余門或分大乘而閤中小。如地經說。聲聞法行緣覺法行菩薩法行如來法行。或分小乘而閤中大。如涅槃經。彼恒河中七人是也。彼分小乘以之為五。始從住人乃至第七。水陸俱行。辟支菩薩及與如來同皆說為水陸俱行。如此離合經中大多。不可具論(此一門竟)。
次第二門約小論大。如龍樹說。聲聞干慧于菩薩中名初發心。種性已前善趣之人始求菩提名初發心。聲聞性地于菩薩中名柔順忍。種性解行隨順出道名柔順忍。聲聞八人于菩薩中名無生忍。入菩薩位此名初地。始入地心為無生忍。不同仁王地經論等七地已上方名無生。聲聞見地于菩薩中名阿毗跋致。此乃初地正住已后。乃至地滿安住不退名阿毗跋致。聲聞薄地于菩薩中。過阿毗跋斷諸煩惱餘氣亦薄。此從二地乃至七地。修道剪障名斷煩惱。聲聞離欲于菩薩中。離欲因緣得五神通。此從八地乃至十地愛佛心斷名為離欲。凈佛國土神變自在。知眾生心如應說法名得五通。聲聞已作于大乘中名為佛地。斯乃論主因解小中七地差別。乘以類顯大乘位分。非前七中已含大乘。若前七中已含大乘。何須在後更說菩薩及與佛地。人惑在斯最須識知(此二門竟)。
次明菩薩行之通則。別則菩薩唯行第九。是故第九名菩
【現代漢語翻譯】 現代漢語譯本：樹，所以分為兩類。這只是根據一個方面來說的。如果進入其他方面，或者將大乘分為包含中小乘，例如《地經》所說，有聲聞法行、緣覺法行、菩薩法行、如來法行。或者將小乘分為包含中大乘，例如《涅槃經》所說，恒河中的七人就是這樣。那裡將小乘分為五類，從初果住人到第七果，水陸都能行走。辟支佛（Pratyekabuddha，獨覺佛）和如來（Tathagata，佛）都被說成是水陸都能行走。這樣的離合在經中很多，不能一一列舉（這第一種情況結束）。 其次是第二種情況，從小乘的角度來論述大乘。例如龍樹（Nagarjuna，印度佛教哲學家）所說，聲聞（Śrāvaka，聽聞佛法者）的干慧位在菩薩（Bodhisattva，追求覺悟的修行者）中稱為初發心。在種性（gotra，根性）之前，善趣之人開始尋求菩提心（bodhicitta，覺悟之心）稱為初發心。聲聞的性地在菩薩中稱為柔順忍。種性解行隨順出道稱為柔順忍。聲聞的八人在菩薩中稱為無生忍。進入菩薩位，這稱為初地（bhūmi，菩薩修行的階段）。剛進入地心為無生忍。這不同於《仁王經》、《地經》、《論》等所說，七地以上才稱為無生。聲聞的見地在菩薩中稱為阿毗跋致（avaivartika，不退轉）。這是初地正住之後，乃至地滿安住不退稱為阿毗跋致。聲聞的薄地在菩薩中，超過阿毗跋致，斷除各種煩惱的殘餘也變得微薄。這從二地到七地，修道剪除障礙稱為斷煩惱。聲聞的離欲在菩薩中，因為離欲的因緣而得到五神通（pañcābhijñā，五種超自然能力）。這從八地到十地，愛佛之心斷除稱為離欲。凈化佛國土，神變自在，瞭解眾生心，如其所應說法，稱為得到五通。聲聞的已作在在大乘中稱為佛地（Buddha-bhūmi，佛的境界）。這是論主爲了解釋小乘中七地的差別，從而類比顯現大乘的位分。並非前七地中已經包含了大乘。如果前七地中已經包含了大乘，為何還要在後面再說菩薩以及佛地呢？人們的迷惑就在這裡，最需要認識清楚（這第二種情況結束）。 接下來闡明菩薩行的共通法則。特別之處在於菩薩只修行第九地。因此第九地被稱為第九
【English Translation】 English version: Trees are therefore divided into two categories. This is just based on one aspect. If entering other aspects, either dividing the Mahayana (Great Vehicle) to include the Hinayana (Small Vehicle) and Madhyama (Middle Vehicle), as the 'Earth Store Sutra' says, there are Śrāvaka (Hearer) practice, Pratyekabuddha (Solitary Buddha) practice, Bodhisattva (Enlightenment Being) practice, and Tathagata (Thus Come One) practice. Or dividing the Hinayana to include the Madhyama and Mahayana, as the 'Nirvana Sutra' says, the seven people in the Ganges River are like this. There, the Hinayana is divided into five, starting from the first fruit Arhat (one who dwells in the fruit) to the seventh fruit, able to travel on both land and water. Pratyekabuddhas and Tathagatas are both said to be able to travel on both land and water. Such separations and combinations are numerous in the sutras and cannot be listed exhaustively (this first case ends). Next is the second case, discussing the Mahayana from the perspective of the Hinayana. As Nagarjuna (Indian Buddhist philosopher) said, the 'dry wisdom' of the Śrāvaka is called the initial aspiration in the Bodhisattva path. Before the gotra (lineage, nature), a person in a good realm who begins to seek bodhicitta (mind of enlightenment) is called the initial aspiration. The 'nature ground' of the Śrāvaka is called 'gentle forbearance' in the Bodhisattva path. The gotra understanding and practice following the path of liberation is called 'gentle forbearance'. The eight types of Śrāvakain the Bodhisattva path are called 'unborn forbearance'. Entering the Bodhisattva stage, this is called the first bhūmi (ground, stage of practice). Just entering the heart of the ground is 'unborn forbearance'. This is different from what the 'Benevolent Kings Sutra', 'Earth Store Sutra', and treatises say, that only above the seventh ground is called 'unborn'. The 'seeing ground' of the Śrāvaka is called avaivartika (non-retrogression) in the Bodhisattva path. This is after the first ground is properly established, and until the ground is full and dwelling without regression is called avaivartika. The 'thin ground' of the Śrāvaka in the Bodhisattva path, exceeding avaivartika, cuts off the remaining traces of various afflictions, which also become thin. This is from the second ground to the seventh ground, cultivating the path to cut off obstacles is called cutting off afflictions. The 'separation from desire' of the Śrāvaka in the Bodhisattva path, because of the causes and conditions of separation from desire, obtains the five pañcābhijñā (supernatural powers). This is from the eighth ground to the tenth ground, the mind of love for the Buddha is cut off is called separation from desire. Purifying the Buddha-land, having divine transformations freely, understanding the minds of sentient beings, and teaching the Dharma as appropriate, is called obtaining the five superknowledges. The 'already done' of the Śrāvaka in the Mahayana is called Buddha-bhūmi (Buddha-ground, state of Buddhahood). This is the treatise master's explanation of the differences between the seven grounds in the Hinayana, thereby analogously revealing the divisions of the Mahayana stages. It is not that the previous seven grounds already contain the Mahayana. If the previous seven grounds already contain the Mahayana, why is it necessary to further discuss the Bodhisattva and the Buddha-ground later? People's confusion lies here, and it is most necessary to recognize it clearly (this second case ends). Next, clarify the common principles of the Bodhisattva practice. The special aspect is that the Bodhisattva only practices the ninth bhūmi. Therefore, the ninth bhūmi is called the ninth
薩地。通則十地菩薩皆行。故大品云。菩薩應當具行十地。始從干慧乃至佛地。問曰。菩薩行后二地義則可知。以何義故行前八地。釋有兩義。一就自行以論。自所行中粗近之者相同二乘。故曰通行。二就外化以釋。為化眾生故現行之。故天女云。以聲聞法化眾生故我為聲聞。以因緣法化眾生故我為辟支。法華亦云。知眾生樂小而畏大智。是故菩薩作聲聞緣覺。龍樹亦云。文殊過去七十億反作辟支佛教化眾生。且言過去作辟支佛。理實過去亦作聲聞。三乘共地辨之略爾。
大乘義章卷第十四 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十五
遠法師撰
凈法聚因法中此卷有九門(十智義 十一智義 十一凈義 十二頭陀義 十二巧方便義 十三住義 十四離垢業義 離隱六方離四惡友攝四善友義 十四化心義)。
十智義八門分別(釋名辨相一 體性二 同異相攝三 辨境四 就處分別五 諸智相緣六 諸根相應七 辨境修智八)
第一門中先釋其名。后辨其相。所言智者論釋不同。依如毗曇決斷名智。異諸忍故。成實法中無著名智。異想識故。大乘俱有。智別不同。一門說十。十名是何。一是苦智。二是集智。三是滅智。四是道智。五是法智。六是
【現代漢語翻譯】 現代漢語譯本 薩地（Sarva-ga，一切行地）。通則十地菩薩皆可行。故《大品般若經》云：『菩薩應當具行十地，始從干慧地乃至佛地。』問：菩薩行后二地之義則可知，以何義故行前八地？釋有兩義：一就自行以論，自所行中粗近之者相同二乘（聲聞乘和緣覺乘）。故曰通行。二就外化以釋，為化眾生故現行之。故天女云：『以聲聞法化眾生故我為聲聞，以因緣法化眾生故我為辟支（Pratyekabuddha，獨覺）。』《法華經》亦云：『知眾生樂小而畏大智，是故菩薩作聲聞緣覺。』龍樹（Nagarjuna）亦云：『文殊（Manjusri）過去七十億反作辟支佛教化眾生。』且言過去作辟支佛，理實過去亦作聲聞。三乘共地辨之略爾。
《大乘義章》卷第十四 大正藏第 44 冊 No. 1851 《大乘義章》
《大乘義章》卷第十五
遠法師撰
凈法聚因法中此卷有九門（十智義、十一智義、十一凈義、十二頭陀義、十二巧方便義、十三住義、十四離垢業義、離隱六方離四惡友攝四善友義、十四化心義）。
十智義八門分別（釋名辨相一、體性二、同異相攝三、辨境四、就處分別五、諸智相緣六、諸根相應七、辨境修智八）
第一門中先釋其名，后辨其相。所言智者論釋不同。依如《毗曇》（Abhidhamma）決斷名智，異諸忍故。成實法中無著名智，異想識故。大乘俱有。智別不同。一門說十。十名是何？一是苦智，二是集智，三是滅智，四是道智，五是法智，六是...
【English Translation】 English version Sarva-ga (Sati, all-pervading ground). It is common, meaning that Bodhisattvas of the ten grounds all practice it. Therefore, the Mahaprajnaparamita Sutra says: 'Bodhisattvas should fully practice the ten grounds, starting from the Dry Insight Ground up to the Buddha Ground.' Question: The meaning of Bodhisattvas practicing the last two grounds is understandable, but for what reason do they practice the first eight grounds? There are two explanations: First, regarding self-practice, the coarser and more accessible aspects of their practice are similar to the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Therefore, it is called common practice. Second, regarding external transformation, they manifest these practices to transform sentient beings. Therefore, the heavenly maiden said: 'Because I transform sentient beings with the Sravaka Dharma, I become a Sravaka. Because I transform sentient beings with the Law of Conditioned Arising, I become a Pratyekabuddha (Solitary Buddha).' The Lotus Sutra also says: 'Knowing that sentient beings delight in the small and fear great wisdom, therefore Bodhisattvas act as Sravakas and Pratyekabuddhas.' Nagarjuna also said: 'Manjusri in the past acted as Pratyekabuddhas seventy billion times to teach and transform sentient beings.' Although it is said that he acted as a Pratyekabuddha in the past, in reality, he also acted as a Sravaka. This is a brief explanation of the common ground of the Three Vehicles.
The Great Treatise on the Meaning of Mahayana, Volume 14 Taisho Tripitaka, Volume 44, No. 1851, The Great Treatise on the Meaning of Mahayana
The Great Treatise on the Meaning of Mahayana, Volume 15
Composed by Dharma Master Yuan
In the section on the causes of pure Dharma aggregates, this volume has nine chapters (Meaning of the Ten Wisdoms, Meaning of the Eleven Wisdoms, Meaning of the Eleven Purities, Meaning of the Twelve Dhutas, Meaning of the Twelve Skillful Means, Meaning of the Thirteen Abidings, Meaning of the Fourteen Stain-Free Karmas, Avoiding the Six Hidden Directions, Avoiding the Four Evil Friends, Embracing the Four Good Friends, Meaning of the Fourteen Transforming Minds).
Eight chapters on the meaning of the Ten Wisdoms (Explanation of Names and Characteristics 1, Essence 2, Similarities and Differences 3, Discernment of Objects 4, Differentiation by Location 5, Interrelation of the Wisdoms 6, Correspondence of the Roots 7, Cultivating Wisdom by Discernment of Objects 8)
In the first chapter, first explain the names, then discern the characteristics. The explanations of 'wisdom' differ according to the treatises. According to the Abhidhamma, decisive judgment is called wisdom, differing from all acceptances. In the Satyasiddhi school, there is no wisdom called 'name,' differing from thought and consciousness. Both Mahayana schools have it. The wisdoms are different. One chapter speaks of ten. What are the ten names? First is the Wisdom of Suffering, second is the Wisdom of Accumulation, third is the Wisdom of Cessation, fourth is the Wisdom of the Path, fifth is the Dharma Wisdom, sixth is...
比智。七是盡智。八無生智。九是等智。十他心智。就此十中初五后一從境為名。等智一種約境立稱。比智從其方便為目。盡無生智就能彰號。逼惱名苦。聚積稱集。寂泊名滅。虛通曰道。照斯之解名為苦智乃至道智。言法智者亦名現智。軌則名法。又如論釋。自體名法。初知法故名為法智。以知現法故名現智。言比智者準前度后。目之為比。因比得智故云比智。又復即此比度之解亦名比智。言盡智者無學聖慧能盡諸漏故名盡智。無生智者若依成實無學聖慧能令當苦永更不生名無生智。大乘亦爾。毗曇法中亦有此義。但不就此說無生智。于彼宗中利根羅漢隨所斷結保更不生名無生智。言等智者世俗之慧等知諸法故名等智。他心智者非已之慮稱曰他心。照斯之解名他心智。理實亦知他想受等。心是主故偏云他心。又想受等通名心故(此一門竟)。
次辨其相。先論苦集滅道四智。宗別不同。所說各異。若依毗曇知有漏果。苦與無常空與無我。四義冥通名為苦智。知有漏因因集有緣四義冥通名為集智。知無漏果盡止妙出四義冥通名為滅智。知無漏因道如跡乘四義冥通名為道智。若依成實了知四諦用名虛假無性之空名為苦智乃至道智。大乘法中有止有觀。若入止門於四真諦不收一相。故地持云。不于身等妄想觀苦若妄
【現代漢語翻譯】 現代漢語譯本： 比智（Anvaya-jnana）：第七是盡智（Ksaya-jnana），第八是無生智（Anutpada-jnana），第九是等智（Samata-jnana），第十是他心智（Paracitta-jnana）。在這十種智慧中，最初的五種和最後一種是根據所觀照的境界來命名的。等智是根據所觀照的境界而建立名稱。比智是從其方便法門來命名的。盡智和無生智是就其功能來彰顯名號。 逼迫惱亂稱為苦（Dukkha），聚集稱為集（Samudaya），寂靜止息稱為滅（Nirodha），虛空通達稱為道（Marga）。照見這些道理的智慧，就稱為苦智乃至道智。所說法智（Dharma-jnana），也稱為現智（Pratyaksa-jnana）。軌則稱為法（Dharma）。又如論中所解釋的，自體稱為法（Dharma），最初了知法（Dharma）的緣故，稱為法智（Dharma-jnana），因爲了知現在的法（Dharma）的緣故，稱為現智（Pratyaksa-jnana）。所說比智（Anvaya-jnana），是根據先前的情況來推度之後的情況，因此稱之為比（Anvaya）。因為通過比度而得到的智慧，所以稱為比智（Anvaya-jnana）。而且，這種通過比度而得到的理解，也稱為比智（Anvaya-jnana）。 所說盡智（Ksaya-jnana），是無學聖者的智慧，能夠斷盡一切煩惱，所以稱為盡智（Ksaya-jnana）。無生智（Anutpada-jnana），如果依據《成實論》，是無學聖者的智慧，能夠使未來的痛苦永遠不再產生，稱為無生智（Anutpada-jnana）。大乘也是如此。在毗曇的教法中也有這個含義，但是不就此來說無生智（Anutpada-jnana）。在他們的宗派中，利根的阿羅漢隨著所斷除的煩惱，保證不再產生，稱為無生智（Anutpada-jnana）。 所說等智（Samata-jnana），是世俗的智慧，平等地了知諸法，所以稱為等智（Samata-jnana）。他心智（Paracitta-jnana），不是自己的思慮，稱為他心（Paracitta）。照見這些的智慧，稱為他心智（Paracitta-jnana）。實際上也知道他人的想法、感受等等。因為心是主要的，所以偏稱為他心（Paracitta）。而且，想法、感受等等，統稱為心（Citta）的緣故（這一部分結束）。 接下來辨別它們的相狀。首先討論苦、集、滅、道四智。宗派不同，所說的也各不相同。如果依據毗曇，了知有漏的果報，苦（Dukkha）與無常（Anitya）、空（Sunyata）與無我（Anatma），四種含義暗中相通，稱為苦智（Dukkha-jnana）。了知有漏的因，因（Hetu）、集（Samudaya）、有（Prabhava）、緣（Paccaya）四種含義暗中相通，稱為集智（Samudaya-jnana）。了知無漏的果，盡（Nirodha）、止（Santa）、妙（Pranita）、出（Nihsarana）四種含義暗中相通，稱為滅智（Nirodha-jnana）。了知無漏的因，道（Marga）、如（Nyaya）、跡（Pratipada）、乘（Yanika）四種含義暗中相通，稱為道智（Marga-jnana）。 如果依據《成實論》，了知四諦，用名言虛假、無自性的空，稱為苦智乃至道智。大乘法中有止有觀。如果進入止的法門，對於四真諦不執取任何一個相。所以《地持經》說：『不在身體等等上妄想觀察苦，如果妄想』
【English Translation】 English version: Discernment (Prajna). Seventh is the Exhaustion-knowledge (Ksaya-jnana). Eighth is the Non-arising-knowledge (Anutpada-jnana). Ninth is the Equality-knowledge (Samata-jnana). Tenth is the Mind-of-others-knowledge (Paracitta-jnana). Among these ten, the first five and the last one are named based on the object of observation. Equality-knowledge is named based on the realm it concerns. Discernment is named based on its expedient means. Exhaustion-knowledge and Non-arising-knowledge are named based on their functions. Oppression is called Suffering (Dukkha). Accumulation is called Arising (Samudaya). Tranquility is called Cessation (Nirodha). Emptiness and Thoroughfare is called the Path (Marga). The understanding that illuminates these is called Suffering-knowledge, and so on, up to Path-knowledge. The so-called Dharma-knowledge (Dharma-jnana) is also called Manifest-knowledge (Pratyaksa-jnana). Rule is called Dharma. Also, as explained in the treatises, the self-nature is called Dharma. Because it initially knows the Dharma, it is called Dharma-knowledge. Because it knows the present Dharma, it is called Manifest-knowledge. The so-called Discernment (Anvaya-jnana) infers the future based on the past, hence it is called Discernment (Anvaya). Because wisdom is obtained through inference, it is called Discernment (Anvaya-jnana). Furthermore, this understanding obtained through inference is also called Discernment (Anvaya-jnana). The so-called Exhaustion-knowledge (Ksaya-jnana) is the wisdom of a non-learner (Asaiksa), which can exhaust all defilements, hence it is called Exhaustion-knowledge (Ksaya-jnana). Non-arising-knowledge (Anutpada-jnana), according to the Satyasiddhi School, is the wisdom of a non-learner (Asaiksa) that can ensure that future suffering will never arise again, hence it is called Non-arising-knowledge (Anutpada-jnana). This is also the case in Mahayana. This meaning also exists in the Abhidharma teachings, but Non-arising-knowledge (Anutpada-jnana) is not discussed in this context. In their school, an Arhat with sharp faculties, upon severing the fetters, is assured that they will not arise again, hence it is called Non-arising-knowledge (Anutpada-jnana). The so-called Equality-knowledge (Samata-jnana) is worldly wisdom that equally knows all dharmas, hence it is called Equality-knowledge (Samata-jnana). Mind-of-others-knowledge (Paracitta-jnana) refers to thoughts that are not one's own, called 'other minds' (Paracitta). The understanding that illuminates these is called Mind-of-others-knowledge (Paracitta-jnana). In reality, it also knows the thoughts, feelings, etc., of others. Because the mind is primary, it is specifically called 'other minds' (Paracitta). Moreover, thoughts, feelings, etc., are collectively called 'mind' (Citta) (This section ends). Next, we will distinguish their characteristics. First, we will discuss the four knowledges of Suffering, Arising, Cessation, and Path. Different schools have different explanations. According to the Abhidharma, knowing the contaminated result, Suffering (Dukkha) is connected with Impermanence (Anitya), Emptiness (Sunyata) is connected with No-self (Anatma), these four meanings are secretly connected, and this is called Suffering-knowledge (Dukkha-jnana). Knowing the contaminated cause, Cause (Hetu), Arising (Samudaya), Existence (Prabhava), and Condition (Paccaya) are secretly connected, and this is called Arising-knowledge (Samudaya-jnana). Knowing the uncontaminated result, Extinction (Nirodha), Cessation (Santa), Excellence (Pranita), and Escape (Nihsarana) are secretly connected, and this is called Cessation-knowledge (Nirodha-jnana). Knowing the uncontaminated cause, Path (Marga), Reason (Nyaya), Trace (Pratipada), and Vehicle (Yanika) are secretly connected, and this is called Path-knowledge (Marga-jnana). According to the Satyasiddhi School, understanding the Four Noble Truths, using the emptiness of nominal falsity and no self-nature, is called Suffering-knowledge, and so on, up to Path-knowledge. In Mahayana Dharma, there is cessation and observation. If one enters the gate of cessation, one does not grasp a single characteristic of the Four Noble Truths. Therefore, the Bodhisattva-bhumi Sutra says: 'Do not falsely observe suffering in the body, etc., if falsely'
觀集。亦不于斷起滅妄想。不于得因起道妄想。亦復不取一切非性。若入觀門種種悉知。于中所說開合不定。如就苦中或總為一或分為二。如地持說。如離言性及知無量處方便法。知離言性猶是真諦。故涅槃云。菩薩之人解苦無苦而有真諦。無量方便猶是世諦。故涅槃云。分別是苦有無量相。是名上智。或分為三。如涅槃說。所謂知苦知諦知實。了知三苦及八苦相名為知苦。知彼苦法因緣有無名為知諦。知苦實性名知苦實。此實即是如來之藏。故勝鬘云。于聖諦處說如來藏。亦是法身。故涅槃云。不知如來秘藏法身。是名為苦不名聖諦。若知如來常住法身名苦聖諦。此名苦實以為諦矣。亦是如來虛空佛性。故涅槃云。如來非苦非諦是實。虛空佛性亦復如是。凡佛同體。據佛望之從本已來清凈無染。不須更滅。是故苦實即是如來。據凡望之現為惑染。與后顯時凈德為本。是故此實名為佛性。就體離相故複名空。菩薩於此皆如實知。或分為五。一知苦事。苦者實苦。不可令樂。二知虛假。假有四重。一因和合假。攬別成總。二法和合假。苦無常等同體相成。三妄相虛假。如幻如化。四妄相虛假。如夢所見。但從心現心外無法。此是第二。三知苦空。空有五種。一知苦法。非我我所。故名為空。二因和合中無性名空。三法和
【現代漢語翻譯】 現代漢語譯本 觀察聚集（觀集）。也不對斷滅生起虛妄的想法。不對獲得原因生起道的虛妄想法。也不執取一切非自性。如果進入觀察之門，種種都能知曉。其中所說的開合不定。例如就苦來說，或者總括為一，或者分為二。如《地持經》所說。如離言自性以及知無量處方便法。知離言自性仍然是真諦。所以《涅槃經》說：『菩薩之人瞭解苦而無苦，卻有真諦。』無量方便仍然是世俗諦。所以《涅槃經》說：『分別苦有無量相，這叫做上智。』或者分為三。如《涅槃經》所說。所謂知苦、知諦、知實。了知三苦以及八苦之相，名為知苦。知彼苦法因緣的有無，名為知諦。知苦的實性，名為知苦實。此實性就是如來藏（Tathagatagarbha）。所以《勝鬘經》說：『在聖諦之處說如來藏，也是法身（Dharmakaya）。』所以《涅槃經》說：『不知如來秘藏法身，這叫做苦，不叫做聖諦。』如果知如來常住法身，名為苦聖諦。這叫做苦實以為諦了。也是如來的虛空佛性（Buddha-dhatu）。所以《涅槃經》說：『如來非苦非諦是實。虛空佛性也同樣如此。』凡夫和佛同體。從佛的角度來看，從本來就是清凈無染的，不需要再去斷滅。因此苦實就是如來。從凡夫的角度來看，現在顯現為迷惑染污，與後來顯現時清凈功德為根本。因此此實名為佛性。就體性而言，遠離諸相，所以又名為空（Sunyata）。菩薩對此都如實知曉。或者分為五。一、知苦事。苦是真實的苦，不可能變成樂。二、知虛假。假有四重。一、因和合假。總攬差別而成就總體。二、法和合假。苦、無常等同體相成。三、妄相虛假。如幻如化。四、妄相虛假。如夢中所見。只是從心中顯現，心外無法。這是第二。三、知苦空。空有五種。一、知苦法，非我非我所。所以名為空。二、因和合中無自性，名為空。三、法和
【English Translation】 English version Observing the gathering (Guanji). Also, do not generate delusional thoughts of cessation and extinction. Do not generate delusional thoughts of the path from the cause of attainment. Also, do not grasp onto anything that is not self-nature. If one enters the gate of observation, one will know everything in detail. The opening and closing of what is said within are not fixed. For example, regarding suffering (苦, Ku), it may be summarized as one or divided into two, as stated in the Yogacarabhumi-Sastra (地持經, Dichijing). Like the nature of being beyond words and the expedient methods for knowing limitless realms. Knowing the nature of being beyond words is still the true truth (真諦, Satya). Therefore, the Nirvana Sutra (涅槃經, Niepanjing) says: 'A Bodhisattva understands suffering without suffering, yet there is true truth.' Limitless expedient methods are still the conventional truth (世諦, Samvriti). Therefore, the Nirvana Sutra says: 'Discriminating that suffering has limitless aspects is called supreme wisdom.' Or it may be divided into three, as stated in the Nirvana Sutra. These are knowing suffering, knowing truth, and knowing reality. Fully understanding the three sufferings and the aspects of the eight sufferings is called knowing suffering. Knowing the existence or non-existence of the causes and conditions of those suffering dharmas is called knowing truth. Knowing the real nature of suffering is called knowing the reality of suffering. This reality is the Tathagatagarbha (如來藏), the Womb of the Thus Come One. Therefore, the Srimala Sutra (勝鬘經, Shengmanjing) says: 'In the place of the noble truths, the Tathagatagarbha is spoken of, which is also the Dharmakaya (法身), the Body of the Dharma.' Therefore, the Nirvana Sutra says: 'Not knowing the secret Dharmakaya of the Tathagata is called suffering and not a noble truth.' If one knows the permanent Dharmakaya of the Tathagata, it is called the noble truth of suffering. This is called taking the reality of suffering as truth. It is also the Buddha-dhatu (佛性), Buddha-nature, of the Tathagata in emptiness. Therefore, the Nirvana Sutra says: 'The Tathagata is neither suffering nor truth, but is reality. The Buddha-dhatu in emptiness is also the same.' Ordinary beings and Buddhas share the same essence. From the perspective of the Buddha, it has been pure and undefiled from the beginning, and there is no need to extinguish it further. Therefore, the reality of suffering is the Tathagata. From the perspective of ordinary beings, it now appears as delusion and defilement, with the pure virtues manifested later as its foundation. Therefore, this reality is called Buddha-nature. In terms of essence, it is apart from characteristics, so it is also called emptiness (空, Sunyata). Bodhisattvas know all of this as it truly is. Or it may be divided into five. First, knowing the matter of suffering. Suffering is truly suffering and cannot be made into happiness. Second, knowing illusion. Illusion has four layers. First, the illusion of the aggregation of causes. Comprehending differences to achieve a whole. Second, the illusion of the aggregation of dharmas. Suffering, impermanence, etc., arise together as the same entity. Third, the illusion of false appearances. Like illusions and transformations. Fourth, the illusion of false appearances. Like what is seen in dreams. It only manifests from the mind, and there is no dharma outside the mind. This is the second. Third, knowing the emptiness of suffering. Emptiness has five types. First, knowing that suffering dharmas are not self or what belongs to self. Therefore, it is called emptiness. Second, the absence of self-nature in the aggregation of causes is called emptiness. Third, the aggregation of dharmas
閤中無性名空。四妄相法無相名空。如陽炎水近見全無。五妄想法無實名空。如夢所見於寤全無。此是第三。四知苦實。謂如來藏。于中有二。一如實空從本已來離一切相離一切性。二如實不空從本已來具足無量過恒沙法。此義如前四諦章中具廣分別。此是第四。五知苦用。知如來藏不染而染緣起生死。或分為十。如地經說。始從世諦乃至第十如來智諦廣則無量。菩薩於此悉如實知名為苦智。知苦既然。余諦類爾。法智比智宗別不同。所說亦異。毗曇法中時通處別。並知三世苦集滅道。故曰時通。處分上下名為處別。法智唯知欲界之法。比智唯知上二界法。問曰。何故知欲界法偏名法智。知上界法偏名比智。毗婆沙云。初入聖道必在欲界。于欲界苦有二現見。一知苦現見。二知輕重現見。具此二現故名現智。于上界苦但有一種知苦現見。不知輕重。故不名現。說之為比。故彼立喻如二擔物。一則自持。二令他持。于自持者有二現知。一知是物。二知輕重。於他持者但知是物不知輕重。知欲界苦如自持物。故名現智。知上界苦如他持物。少一現知故不名現。但得稱比。知苦既然。集等亦爾。若依成實義別有二。第一約就時處分別法比二智。處通時別。並通三界名為處通。法智唯知現在之法。比智唯知過未之法。說為時別
【現代漢語翻譯】 現代漢語譯本 『閤中無性名空』：組合的事物沒有自性，所以稱之為空。 『四妄相法無相名空』：四種虛妄的表相之法，因為沒有真實的體相，所以稱之為空。就像陽焰之水，近看完全不存在。 『五妄想法無實名空』：五種虛妄的想法，因為沒有真實的基礎，所以稱之為空。就像夢中所見，醒來后完全消失。 這是第三種空。 『四知苦實』：這是指如來藏（Tathagatagarbha），其中包含兩種含義： 一、『如實空』：從根本上來說，遠離一切表相，遠離一切自性。 二、『如實不空』：從根本上來說，具足無量超過恒河沙數的功德。 這個意義在前面的四諦（Four Noble Truths）章節中已經詳細解釋過了。 這是第四種空。 『五知苦用』：瞭解如來藏不被污染而能隨緣染著，從而產生生死輪迴。或者可以分為十種，如《地經》（Dashabhumika Sutra）所說，從世俗諦（conventional truth）開始，直到第十如來智諦（Buddha-wisdom truth），如果詳細解釋則無量無邊。菩薩對此如實知曉，稱為苦智（knowledge of suffering）。 瞭解了苦諦，其餘的集諦（origin of suffering）、滅諦（cessation of suffering）、道諦（path to the cessation of suffering）也是如此。法智（Dharma-knowledge）和比智（inferential knowledge）在宗派和類別上有所不同，所說的內容也不同。 在毗曇（Abhidharma）的教義中，時間上是貫通的，空間上是有區別的。能夠了解過去、現在、未來三世的苦、集、滅、道，所以說『時通』。在空間上區分上地獄，稱為『處別』。法智只瞭解欲界（Kama-dhatu）的法，比智只瞭解色界（Rupa-dhatu）和無色界（Arupa-dhatu）的法。 問：為什麼瞭解欲界的法偏稱為法智，而瞭解上界的法偏稱為比智？ 《毗婆沙論》（Vibhasa）中說，初入聖道必定在欲界，對於欲界的苦有二種現見（direct perception）：一、知苦現見，二、知輕重現見。具備這兩種現見，所以稱為現智（direct knowledge）。對於上界的苦，只有一種知苦現見，而不知輕重，所以不稱為現。說它是通過比較而得知的，所以稱為比智。因此，用兩種擔東西來比喻：一種是自己拿著，一種是讓別人拿著。對於自己拿著的東西，有兩種直接的瞭解：一是知道這是什麼東西，二是知道它的輕重。對於別人拿著的東西，只知道這是什麼東西，而不知道它的輕重。瞭解欲界的苦就像自己拿著東西，所以稱為現智。瞭解上界的苦就像別人拿著東西，少了一種直接的瞭解，所以不稱為現，只能稱為比智。瞭解苦諦是這樣，集諦等也是如此。 如果依據《成實論》（Satyasiddhi Shastra），在意義上的區別有兩種：第一種是就時間和空間來區分法智和比智。空間上是貫通的，時間上是有區別的。貫通三界稱為『處通』。法智只瞭解現在的法，比智只瞭解過去和未來的法，這稱為『時別』。
【English Translation】 English version 'Absence of Self-Nature in Combination is Called Emptiness': Things that are combined lack inherent existence, hence they are called empty. 'Absence of Characteristics in the Four False Appearance Dharmas is Called Emptiness': The four kinds of illusory appearance dharmas, because they lack real substance, are called empty. Like the mirage water, which is completely non-existent when viewed up close. 'Absence of Reality in the Five False Thoughts is Called Emptiness': The five kinds of illusory thoughts, because they lack a real basis, are called empty. Like what is seen in a dream, which completely disappears upon waking. This is the third type of emptiness. 'Four Knowledges of the Reality of Suffering': This refers to the Tathagatagarbha (Buddha-nature), which contains two meanings: 1. 'Truly Empty': From the very beginning, it is free from all appearances and free from all self-nature. 2. 'Truly Not Empty': From the very beginning, it is complete with countless qualities exceeding the sands of the Ganges. This meaning has been explained in detail in the previous chapter on the Four Noble Truths. This is the fourth type of emptiness. 'Five Knowledges of the Function of Suffering': Understanding that the Tathagatagarbha is not defiled but can be conditioned by circumstances, thus giving rise to birth and death. Or it can be divided into ten, as stated in the Dashabhumika Sutra (Ten Stages Sutra), starting from conventional truth and up to the tenth Buddha-wisdom truth, which if explained in detail, is immeasurable and boundless. When a Bodhisattva truly knows this, it is called the knowledge of suffering. Having understood the truth of suffering, the remaining truths of the origin of suffering, the cessation of suffering, and the path to the cessation of suffering are similar. Dharma-knowledge and inferential knowledge differ in sect and category, and what they say is also different. In the teachings of the Abhidharma, it is connected in time and differentiated in space. Being able to understand the suffering, origin, cessation, and path of the past, present, and future three times, it is said to be 'connected in time'. Differentiating the upper and lower realms in space is called 'differentiated in space'. Dharma-knowledge only understands the dharmas of the Desire Realm (Kama-dhatu), while inferential knowledge only understands the dharmas of the Form Realm (Rupa-dhatu) and the Formless Realm (Arupa-dhatu). Question: Why is understanding the dharmas of the Desire Realm specifically called Dharma-knowledge, while understanding the dharmas of the upper realms is specifically called inferential knowledge? The Vibhasa (Commentary) says that the initial entry into the holy path must be in the Desire Realm. For the suffering of the Desire Realm, there are two kinds of direct perception: 1. direct perception of knowing suffering, 2. direct perception of knowing the lightness or heaviness. Possessing these two kinds of direct perception, it is called direct knowledge. For the suffering of the upper realms, there is only one kind of direct perception of knowing suffering, but not knowing the lightness or heaviness, so it is not called direct. It is said to be known through comparison, so it is called inferential knowledge. Therefore, it is compared to two loads being carried: one is carried by oneself, and the other is carried by someone else. For the thing carried by oneself, there are two direct understandings: one is knowing what the thing is, and the other is knowing its lightness or heaviness. For the thing carried by someone else, one only knows what the thing is, but does not know its lightness or heaviness. Understanding the suffering of the Desire Realm is like carrying something oneself, so it is called direct knowledge. Understanding the suffering of the upper realms is like something carried by someone else, lacking one kind of direct understanding, so it is not called direct, but can only be called inferential. Understanding the truth of suffering is like this, and so are the truths of origin, etc. If based on the Satyasiddhi Shastra (Treatise on the Accomplishment of Truth), there are two kinds of differences in meaning: the first is to distinguish Dharma-knowledge and inferential knowledge in terms of time and space. It is connected in space and differentiated in time. Connecting the three realms is called 'connected in space'. Dharma-knowledge only understands the dharmas of the present, while inferential knowledge only understands the dharmas of the past and future, which is called 'differentiated in time'.
。何故法智唯知現在。現有法體易現知故。何故比智偏知過未。過未之法現無其體。難可現見。要依現在比度知故。二約法分別。時處俱通。于現法中隨觀一法虛假無性。比類三世一切諸法虛假無性悉名為比。現見三世一切法空同名為現。前門之中先現后比。此後門中先比后現。如牧像人先觀象跡后見象身。觀跡如比見身如現。大乘法中義別三階。一據修治法智一種時處俱別。唯知現在同處法故。比智一種時處俱通。於一切時一切處法比度知故。故彼相續解脫經言。現前得相知現在世苦無常等。依現得相比知余處及他世事中苦無常等。現前得相猶是現智。依現得相猶是比智。良以始修現智難成故。唯知于現在世中同處法矣。二據修次法智一種時處不定。於一切時一切處法在前知者即名為現。以此類餘三界三世一切諸法悉名為比。以修轉勝於一切時一切處法能現知故。三據修成唯一現智通知三世一切處法。更無比知故。地持云。十方諸佛於一切生一切諸法現知見覺。問曰。至佛若無比智佛智應少。釋言。比度方能知法。此智微劣。少復何患。又佛雖不假比知法而知諸法彼此相似。如此比智諸佛最多。故知不少。問曰。法比不異前四。何勞別說。釋言。辨義有二種門。一攝相門。舉前四種即攝法比。不須更立。二分義門。
【現代漢語翻譯】 現代漢語譯本： 為什麼法智（Dharma-jñāna，對法的如實知）只能知曉現在？因為現在的法體容易顯現和知曉。為什麼比智（Anumāṇa-jñāna，比量之智）偏重於知曉過去和未來？因為過去和未來的法，現在沒有實體，難以直接看見，需要依靠現在的事物來比量推知。 二、從法的角度來分別，時間和空間都貫通。在現在的法中，觀察一個法的虛假無自性，然後比照推論三世一切諸法的虛假無自性，這都叫做『比』。直接現見三世一切法空，共同稱為『現』。在前一種情況下，先有現智後有比智；在後一種情況下，先有比智後有現智。如同牧像人先觀察象的足跡，然後見到象的身軀。觀察足跡就像比智，見到象身就像現智。 在大乘佛法中，意義上可以分為三個階段： 一、根據修治，法智只有一種，時間和空間都有限制，只能知曉現在的、同處的法。比智只有一種，時間和空間都貫通，可以比量推知一切時間、一切地方的法。所以《相續解脫經》中說：『現前得到相，知現在世的苦、無常等；依靠現前得到的相，相比知其他地方及其他世的事情中的苦、無常等。』現前得到相，仍然是現智；依靠現前得到的相，仍然是比智。因為開始修習現智難以成就，所以只能知曉現在世中同處的法。 二、根據修習的次第，法智只有一種，時間和空間不確定。在一切時間、一切地方的法中，先知曉的就叫做『現』。用這個來類推其餘三界三世的一切諸法，都叫做『比』。因為修習逐漸殊勝，對於一切時間、一切地方的法都能現知。 三、根據修習的成就，只有現智，能夠通達三世一切地方的法，不再需要比智。所以《地持經》中說：『十方諸佛對於一切生、一切諸法，都能現知現見。』 有人問：如果到了佛的境界沒有比智，佛的智慧豈不是減少了？ 回答說：依靠比量推度才能知曉法，這種智慧是微弱的，減少了又有什麼可憂慮的？而且佛雖然不需要依靠比量來知曉法，但是知道諸法彼此相似，這種比智諸佛最多，所以知道的並不少。 有人問：這種法比（Dharma-anumāṇa）和前面的四種比智沒有區別，為什麼還要另外說明？ 回答說：辨別意義有兩種方法：一是攝相門，舉出前面的四種比智就包含了法比，不需要另外設立；二是分義門。
【English Translation】 English version: Why does Dharma-jñāna (knowledge of reality as it is) only know the present? Because the essence of present dharmas is easily manifested and known. Why does Anumāṇa-jñāna (inferential knowledge) focus on knowing the past and future? Because past and future dharmas have no substance in the present, making them difficult to see directly, requiring reliance on present things to infer and deduce. 2. From the perspective of dharmas, both time and space are all-encompassing. In present dharmas, observing the emptiness and lack of inherent nature of one dharma, and then comparing and inferring the emptiness and lack of inherent nature of all dharmas in the three times, this is all called 'Anumāṇa' (inference). Directly seeing the emptiness of all dharmas in the three times is collectively called 'Pratyakṣa' (direct perception). In the former case, there is first Pratyakṣa-jñāna (direct knowledge) and then Anumāṇa-jñāna; in the latter case, there is first Anumāṇa-jñāna and then Pratyakṣa-jñāna. It is like a elephant herder first observes the elephant's footprints and then sees the elephant's body. Observing the footprints is like Anumāṇa-jñāna, and seeing the elephant's body is like Pratyakṣa-jñāna. In Mahayana Buddhism, there are three stages in terms of meaning: 1. According to cultivation, Dharma-jñāna is only one type, and both time and space are limited. It can only know the present dharmas in the same place. Anumāṇa-jñāna is only one type, and both time and space are all-encompassing. It can infer and know dharmas in all times and all places. Therefore, the Saṃtānavimokṣasūtra says: 'By directly obtaining the characteristics, one knows the suffering, impermanence, etc., of the present world; relying on the directly obtained characteristics, one infers and knows the suffering, impermanence, etc., in other places and other worlds.' Directly obtaining the characteristics is still Pratyakṣa-jñāna; relying on the directly obtained characteristics is still Anumāṇa-jñāna. Because it is difficult to achieve Pratyakṣa-jñāna at the beginning of cultivation, one can only know the dharmas in the same place in the present world. 2. According to the order of cultivation, Dharma-jñāna is only one type, and time and space are uncertain. Among the dharmas in all times and all places, what is known first is called 'Pratyakṣa'. Using this to infer all the other dharmas in the three realms and three times is called 'Anumāṇa'. Because cultivation gradually becomes superior, one can directly know the dharmas in all times and all places. 3. According to the accomplishment of cultivation, there is only Pratyakṣa-jñāna, which can penetrate the dharmas in all places in the three times, and there is no longer a need for Anumāṇa-jñāna. Therefore, the Bodhisattvabhūmi says: 'The Buddhas in the ten directions can directly know and see all beings and all dharmas.' Someone asked: If there is no Anumāṇa-jñāna at the stage of Buddhahood, wouldn't the Buddha's wisdom be reduced? The answer is: Relying on inference to know dharmas, this kind of wisdom is weak, so what is there to worry about if it is reduced? Moreover, although the Buddha does not need to rely on inference to know dharmas, he knows that dharmas are similar to each other. The Buddhas have the most of this kind of inference, so what they know is not little. Someone asked: Is this Dharma-anumāṇa (inference about dharmas) not different from the previous four types of inference? Why is it necessary to explain it separately? The answer is: There are two methods for distinguishing meanings: one is the method of inclusion, where the previous four types of inference include Dharma-anumāṇa, and there is no need to establish it separately; the other is the method of distinguishing meanings.
前之四種約境別智。法之與比約時約處約修別智。與前義異故須別說。成實約時毗曇約處大乘約修。於一切法先觀名現。後知稱比。所言盡智無生智者。依如毗曇用前六智以之為體。若以苦智斷非想結。彼惑盡已即說彼智為盡無生。集滅道智類亦同然。若觀欲界滅道二諦斷非想惑。即用滅道法智為體。若觀上界苦集滅道斷非想惑。即用四比以之為體。此前諸智至無學果。在鈍根人唯名盡智。此人不能保已當結永更不生非無生智。利根人得初名盡智后名無生。若出觀後重更入中則名無學等見之智非盡無生。於十智中前六收故。若依成實用彼四諦現智為體。現觀諦空盡諸結故。于彼宗中比智但伏不能永斷。是故不說為盡無生。彼盡無生同體義別。無學聖智慧盡有因即名盡智。令苦不生即名無生。大乘法中亦用四諦現智為體。現見諦實盡諸結故。比伏不永。與成實同。同體義分亦似成實。問曰。盡智及無生智不異前六何須別說。為分果德異前因故。如前四眼至佛果德名為佛眼。此亦如是。言等智者成實法中名名字智。在聖非凡。聖人以其名用之解知於世俗假名之法。名名字智。毗曇法中不簡凡聖。以有漏慧等知諸法。名為等智。大乘法中義有通別。通如毗曇說。故涅槃云。一切眾生有三等智。別則知法幻有名等。此知何等。
【現代漢語翻譯】 現代漢語譯本： 前面的四種是就所觀境界不同而區分的智慧（約境別智）。『法智』和『比智』是就時間、處所和修行方式不同而區分的智慧（約時約處約修別智）。它們與前面的意義不同，所以需要分別說明。有部《成實論》是從時間（約時）的角度，說一切有部《毗曇論》是從處所（約處）的角度，大乘是從修行（約修）的角度來區分的。 對於一切法，首先觀察其名稱的顯現（名現），然後知曉其稱謂的比較（稱比）。所說的『盡智』（Ksayajnana，知諸漏已盡之智）和『無生智』（Anutpadajnana，知未來諸漏不生之智），是依據《毗曇論》用前面的六種智慧作為其本體。如果用苦智斷除非想非非想處天的煩惱結縛，那麼當這些煩惱結縛斷盡時，就說這個智慧是『盡智』。集智、滅智、道智等也是同樣的道理。如果觀察欲界的滅諦和道諦來斷除非想非非想處天的煩惱，就用滅法智和道法智作為其本體。如果觀察上界的苦諦、集諦、滅諦、道諦來斷除非想非非想處天的煩惱，就用四種比智作為其本體。前面所說的這些智慧，到了無學果位，在根器遲鈍的人那裡，僅僅稱為『盡智』。因為這種人不能保證已經斷除的煩惱結縛永遠不再生起，所以沒有『無生智』。根器敏利的人，最初得到時稱為『盡智』，之後稱為『無生智』。如果出定之後，重新進入禪定，那麼就稱為無學者的等見之智，而不是『盡智』和『無生智』，因為它已經被前面的十智所包含。 如果依據《成實論》，就用四諦的現智作為其本體，因為通過現觀四諦的空性，就能斷盡所有的煩惱結縛。在《成實論》中，比智只能降伏煩惱，不能永遠斷除，所以不說它是『盡智』和『無生智』。『盡智』和『無生智』在《成實論》中是本體相同而意義不同。無學的聖人能夠斷盡產生痛苦的原因，就稱為『盡智』；使痛苦不再產生，就稱為『無生智』。 大乘佛法中，也用四諦的現智作為其本體，因為現見四諦的真實，就能斷盡所有的煩惱結縛。比智只能降伏煩惱，不能永遠斷除，這一點與《成實論》相同。本體相同而意義不同的說法，也類似於《成實論》。 有人問：『盡智』和『無生智』與前面的六種智慧沒有區別，為什麼還要分別說明呢？這是爲了區分果位的功德與前面的因位的智慧。就像前面的四種眼，到了佛的果位功德，就稱為佛眼一樣，這裡也是如此。 所說的『等智』（Samatajnana，平等智），在《成實論》中稱為『名字智』（Namasamjnana，于名句文身等，善巧了知之智），這種智慧在聖人那裡才有，凡夫沒有。聖人通過這種智慧，瞭解世俗假名之法的運用，這就是『名字智』。在《毗曇論》中，不區分凡夫和聖人，用有漏的智慧平等地瞭解諸法，就稱為『等智』。在大乘佛法中，『等智』的意義有共通和特別之處。共通之處類似於《毗曇論》的說法，所以《涅槃經》說：一切眾生有三種等智。特別之處是了知諸法如幻如名等。這種智慧了知什麼呢？
【English Translation】 English version: The previous four types of wisdom are distinguished by the difference in the observed object (distinguishing wisdom by object). 'Dharma-jnana' (Dharma-knowledge) and 'Anvaya-jnana' (Inferential knowledge) are distinguished by the difference in time, place, and practice (distinguishing wisdom by time, place, and practice). They have different meanings from the previous ones, so they need to be explained separately. The Tattvasiddhi Shastra (Chengshi lun) distinguishes from the perspective of time (by time), the Sarvastivada Abhidharma (Pitan lun) distinguishes from the perspective of place (by place), and the Mahayana distinguishes from the perspective of practice (by practice). Regarding all dharmas, first observe the manifestation of their names (nama-pratyaksa), and then know the comparison of their designations (abhidhana-anvaya). The so-called 'Ksayajnana' (Knowledge of Exhaustion, knowledge that the outflows have been exhausted) and 'Anutpadajnana' (Knowledge of Non-arising, knowledge that future outflows will not arise) are based on the Abhidharma, using the previous six types of wisdom as their substance. If one uses the knowledge of suffering (duhkha-jnana) to sever the bonds of the realm of neither perception nor non-perception, then when these bonds are completely severed, it is said that this wisdom is 'Ksayajnana'. The same principle applies to the knowledge of origination (samudaya-jnana), cessation (nirodha-jnana), and the path (marga-jnana). If one observes the truths of cessation and the path in the desire realm to sever the bonds of the realm of neither perception nor non-perception, then one uses the Dharma-knowledge of cessation and the Dharma-knowledge of the path as its substance. If one observes the truths of suffering, origination, cessation, and the path in the upper realms to sever the bonds of the realm of neither perception nor non-perception, then one uses the four Anvaya-jnanas as its substance. These previously mentioned wisdoms, upon reaching the fruit of Arhatship (non-learning), are only called 'Ksayajnana' in those with dull faculties. This is because such a person cannot guarantee that the bonds that have been severed will never arise again, so they do not have 'Anutpadajnana'. Those with sharp faculties are initially called 'Ksayajnana' and later called 'Anutpadajnana'. If, after emerging from meditation, one re-enters meditation, then it is called the knowledge of equal vision of the non-learner, not 'Ksayajnana' and 'Anutpadajnana', because it has already been included in the previous ten wisdoms. If based on the Tattvasiddhi Shastra, one uses the direct knowledge of the four truths (satya-pratyaksa-jnana) as its substance, because by directly observing the emptiness of the four truths, one can completely sever all bonds. In the Tattvasiddhi Shastra, Anvaya-jnana can only subdue afflictions, not permanently sever them, so it is not said to be 'Ksayajnana' and 'Anutpadajnana'. In the Tattvasiddhi Shastra, 'Ksayajnana' and 'Anutpadajnana' have the same substance but different meanings. The non-learning sage can exhaust the causes of suffering, which is called 'Ksayajnana'; causing suffering not to arise, which is called 'Anutpadajnana'. In Mahayana Buddhism, the direct knowledge of the four truths is also used as its substance, because by directly seeing the reality of the four truths, one can completely sever all bonds. Anvaya-jnana can only subdue afflictions, not permanently sever them, which is the same as in the Tattvasiddhi Shastra. The statement that they have the same substance but different meanings is also similar to the Tattvasiddhi Shastra. Someone asks: 'Ksayajnana' and 'Anutpadajnana' are no different from the previous six wisdoms, so why do they need to be explained separately? This is to distinguish the merits of the fruit position from the wisdom of the previous causal position. Just as the previous four eyes, upon reaching the merit of the Buddha's fruit, are called the Buddha's eye, so it is here. The so-called 'Samatajnana' (Equality Knowledge), in the Tattvasiddhi Shastra is called 'Namasamjnana' (Knowledge of Names, skillful knowledge of names, phrases, and bodies of letters), which only exists in sages, not in ordinary people. Sages use this wisdom to understand the application of conventional names in the world, which is 'Namasamjnana'. In the Abhidharma, there is no distinction between ordinary people and sages; using defiled wisdom to equally understand all dharmas is called 'Samatajnana'. In Mahayana Buddhism, the meaning of 'Samatajnana' has common and special aspects. The common aspect is similar to the statement in the Abhidharma, so the Nirvana Sutra says: All sentient beings have three types of Samatajnana. The special aspect is knowing that dharmas are like illusions and names, etc. What does this wisdom know?
解脫有通有別。通則能知二諦諸法。問曰。等智云何能知第一義諦。雖不能證非不能解故得知之。別則唯知世俗等諦。問曰。等智二諦俱緣。云何說言唯知等諦。釋言。等智於世俗法緣而能了故說為知。于第一義緣而不了故不名知。他心智者依如成實。聖人以其名用之解了知他心名他心智。凡夫之人雖知他心是他心通。非他心智以取著故。毗曇法中不簡凡聖。但知他心悉皆名為他心智也。大乘法中通如毗曇別如成實。問曰。此智唯知他心亦知所緣。論說不同。毗曇法中唯知他心不知所緣。若知所緣不得名為他心智矣。成實法中通知所緣。故成實云。通知何咎。若知所緣何故偏名他心智乎。依彼解釋知有兼正。正知他心兼知所緣。從正立稱名他心智。大乘法中文無定判。多同成實。
第二門中辨其體性。于中有五。第一有漏無漏分別。二三性分別。三見智慧忍四義分別。四學無學非學非無學三義分別。五見斷修斷無斷分別。漏無漏者初四諦智義釋不定。云何不定。四諦之智泛有兩門。一者獨法但令觀諦莫問淺深。有漏無漏一切通皆名四諦智。於此門中通漏無漏。二者共法約對余解。共為十智。或復說為十一智等。於此門中分取無漏為四諦智。其有漏者判屬等智四智不收。法智比智義亦兩門。一者獨法。一切觀行通
【現代漢語翻譯】 現代漢語譯本：解脫有共通之處和特殊之處。共通之處在於能夠了解二諦（Two Truths）的諸法（all dharmas）。問：等智（Equality Wisdom）如何能夠了解第一義諦（Ultimate Truth）？答：雖然不能證得，但並非不能理解，所以能夠了解。特殊之處在於僅僅瞭解世俗諦（Conventional Truth）等。問：等智二諦都緣（cognizes），為什麼說僅僅瞭解世俗諦？答：等智對於世俗法，緣而能夠明瞭，所以說爲了解。對於第一義諦，緣而不能明瞭，所以不稱爲了解。他心智（Knowledge of the Minds of Others）方面，依據《成實論》（Tattvasiddhi Shastra），聖人以其名和作用來理解，瞭解他人之心名為他心智。凡夫之人雖然知道他人之心，是為他心通（telepathy），而非他心智，因為有取著（attachment）的緣故。《毗曇》（Abhidharma）的教法中不區分凡夫和聖人，只要知道他人之心，都稱為他心智。大乘（Mahayana）的教法中，共通之處如同《毗曇》，特殊之處如同《成實論》。問：此智僅僅知道他人之心，還是也知道所緣（object of cognition）？論中的說法不同。《毗曇》的教法中僅僅知道他人之心，不知道所緣。如果知道所緣，就不能稱為他心智了。《成實論》的教法中，通達所緣。《成實論》說：通達有什麼過失？如果知道所緣，為什麼偏偏稱為他心智呢？依據他們的解釋，知有兼正。主要知道他人之心，兼帶知道所緣。從主要方面立名，稱為他心智。大乘的教法中，經文沒有明確的判斷，多數同於《成實論》。 第二門中辨別其體性。其中有五點：第一，有漏（contaminated）和無漏（uncontaminated）的分別；第二，三性（three natures）的分別；第三，見（seeing）、智慧（wisdom）、忍（acceptance）四義的分別；第四，學（learning）、無學（no-more-learning）、非學非無學（neither learning nor no-more-learning）三義的分別；第五，見斷（abandoned by seeing）、修斷（abandoned by cultivation）、無斷（unabandoned）的分別。漏無漏方面，初四諦智（wisdom of the Four Noble Truths）的意義解釋不確定。為什麼不確定？四諦之智大致有兩方面：一是獨法（independent），僅僅令觀諦（contemplate the Truths），不論深淺，有漏無漏一切都稱為四諦智。在此方面，共通於有漏和無漏。二是共法（shared），依據對其他解釋的比較。共為十智，或者說為十一智等。在此方面，選取無漏作為四諦智。有漏的則判為等智，四智不收。法智（wisdom of Dharma）和比智（inferential wisdom）的意義也有兩方面：一是獨法，一切觀行都通。
【English Translation】 English version: Liberation has common and distinct aspects. The common aspect is the ability to understand all dharmas (phenomena) of the Two Truths (Dva Satya). Question: How can Equality Wisdom (Samatajnana) understand the Ultimate Truth (Paramartha Satya)? Answer: Although it cannot realize it directly, it is not incapable of understanding it, so it can understand it. The distinct aspect is that it only understands the Conventional Truth (Samvriti Satya) and so on. Question: Equality Wisdom cognizes both Truths, so why is it said that it only understands the Conventional Truth? Answer: Equality Wisdom, in relation to conventional dharmas, is able to clearly understand them, so it is said to understand. In relation to the Ultimate Truth, it cannot clearly understand it, so it is not called understanding. Regarding Knowledge of the Minds of Others (Paracitta-jnana), according to the Tattvasiddhi Shastra (Chengshi Lun), sages use its name and function to understand; understanding the minds of others is called Knowledge of the Minds of Others. Ordinary people, although they know the minds of others, this is telepathy (Paracitta-siddhi), not Knowledge of the Minds of Others, because of attachment (upadana). In the Abhidharma teachings, there is no distinction between ordinary people and sages; as long as one knows the minds of others, it is all called Knowledge of the Minds of Others. In Mahayana teachings, the common aspect is like the Abhidharma, and the distinct aspect is like the Tattvasiddhi Shastra. Question: Does this wisdom only know the minds of others, or does it also know the object of cognition (alambana)? The statements in the treatises differ. In the Abhidharma teachings, it only knows the minds of others and does not know the object of cognition. If it knows the object of cognition, it cannot be called Knowledge of the Minds of Others. In the Tattvasiddhi Shastra teachings, it understands the object of cognition. The Tattvasiddhi Shastra says: What fault is there in understanding? If it knows the object of cognition, why is it specifically called Knowledge of the Minds of Others? According to their explanation, knowledge has both principal and secondary aspects. It principally knows the minds of others and secondarily knows the object of cognition. It is named Knowledge of the Minds of Others based on the principal aspect. In Mahayana teachings, the texts do not have a definite judgment; most are the same as the Tattvasiddhi Shastra. In the second section, the nature of these wisdoms is distinguished. There are five points: First, the distinction between contaminated (with outflows, sasrava) and uncontaminated (without outflows, anasrava); second, the distinction between the three natures (trisvabhava); third, the distinction between seeing (darsana), wisdom (jnana), and acceptance (ksanti); fourth, the distinction between learning (saiksa), no-more-learning (asiksa), and neither learning nor no-more-learning (naiva saiksa-nasiksa); fifth, the distinction between what is abandoned by seeing (darshana-heya), what is abandoned by cultivation (bhavana-heya), and what is unabandoned (aheya). Regarding contaminated and uncontaminated, the meaning of the initial wisdom of the Four Noble Truths (Chatvari Arya Satyani) is uncertain. Why is it uncertain? The wisdom of the Four Noble Truths generally has two aspects: one is independent (kevala), only causing contemplation of the Truths, regardless of depth, all contaminated and uncontaminated are called wisdom of the Four Noble Truths. In this aspect, it is common to both contaminated and uncontaminated. The other is shared (sadharna), based on comparison with other explanations. Shared as ten wisdoms, or said to be eleven wisdoms, etc. In this aspect, uncontaminated is selected as the wisdom of the Four Noble Truths. The contaminated is judged as Equality Wisdom, and the four wisdoms do not include it. The meaning of Wisdom of Dharma (Dharma-jnana) and Inferential Wisdom (Anvaya-jnana) also has two aspects: one is independent; all contemplation practices are common.
為法比。於此門中法比兩智通漏無漏。二者共法。約對余解共為十智。於此門中分取無漏為法比智。其有漏者判屬等智。盡無生智一向無漏。等智一種毗曇有漏。成實法中名用無漏。非是觀空斷結無漏。大乘法中通漏無漏。知事有漏。知法幻有是其無漏。他心智者成實法中與等智同名用無漏。毗曇法中通漏無漏。知他眾生有漏之心。是其有漏。等智攝故知他眾生無漏心者名為無漏。是其道智法智比智三智攝故。問曰。若此前九智攝何勞別說。解有三義。一勝故別立。以離欲人之所得故。如盡無生。二通故別立。前九有漏無漏隔別。此智含通。三要故別立。了知他心化人要故(此一門竟)。
次就三性分別十智。成實法中十智唯善。毗曇法中前八唯善。等智一種義通三性。他心一種修得是善。報得無記(此二門竟)。
次就見智慧忍分別。推求名見。決斷稱智。觀緣名慧。安法曰忍。先就見與非見分別。依如毗曇他心智者一向是見。推求性故。盡無生智一向非見。息求心故。余之七智通見非見。彼四諦智法智比智盡無生攝一向非見余悉是見。等智之中一切意地善相應慧皆悉是見。以推求故。五邪見慧亦皆是見。以其捷疾推求性故。意地鈍使相應之慧一切非見。不捷疾故。如彼貪使相應之慧。二使覆故所以非
【現代漢語翻譯】 現代漢語譯本： 關於法智（Dharma-jñāna，對法的知識）和比智（Anvaya-jñāna，類比的知識）的討論。在這個範疇中，法智和比智兩種智慧都包含有漏（sāsrava，與煩惱相關的）和無漏（anāsrava，與煩惱無關的）兩種。這兩者是共同的法。如果與其他的理解方式相對比，總共有十種智慧。在這個範疇中，選取無漏的作為法智和比智。那些有漏的則被歸類為等智（Sama-jñāna，等同的知識）。盡智（Kṣaya-jñāna，知盡之智）和無生智（Anutpāda-jñāna，無生之智）完全是無漏的。等智這一種在毗曇宗（Abhidharma）中是有漏的，但在成實論（Satya-siddhi-śāstra）中，其作用被認為是無漏的。但這不是通過觀空（śūnyatā，空性）來斷除煩惱的無漏。在大乘佛法中，等智既包含有漏也包含無漏。知曉事物是有漏的，知曉法如幻象般存在則是無漏的。他心智（Para-citta-jñāna，知他人心智）在成實論中與等智相同，其作用被認為是無漏的。在毗曇宗中，他心智既包含有漏也包含無漏。知曉其他眾生有漏的心是有漏的，因為它被等智所攝。知曉其他眾生無漏的心則被稱為無漏，因為它被道智（Mārga-jñāna，道的知識）、法智、比智這三種智慧所攝。有人問：如果他心智已經被之前的九種智慧所包含，為什麼還要單獨說明呢？解釋有三個方面：一是殊勝所以單獨設立，因為它是由離欲之人所獲得的，就像盡智和無生智一樣。二是普遍所以單獨設立，因為之前的九種智慧有有漏和無漏的區分，而他心智則包含兩者。三是重要所以單獨設立，因爲了解他人之心對於教化他人是重要的（這一門討論結束）。 接下來就三性（trisvabhāva，三種自性：遍計所執性、依他起性、圓成實性）來分別這十種智慧。在成實論中，十種智慧都唯是善（kuśala，善的）。在毗曇宗中，前八種智慧唯是善的，等智這一種在意義上貫通三性。他心智通過修行獲得的是善的，通過果報獲得的是無記（avyākṛta，非善非惡的）（這兩門討論結束）。 接下來就見（darśana，見）、智慧（jñāna，智慧）、慧（prajñā，般若智慧）、忍（kṣānti，忍）來分別。推求稱為見，決斷稱為智，觀緣稱為慧，安住於法稱為忍。首先就見與非見來分別。按照毗曇宗的觀點，他心智完全是見，因為它具有推求的性質。盡智和無生智完全不是見，因為它們息滅了推求之心。其餘的七種智慧既可以是見也可以不是見。四諦智（satya-jñāna，四聖諦的知識）中的法智、比智、盡智和無生智所包含的部分完全不是見，其餘的都是見。等智之中，一切與意地（mano-bhūmi，意識層面）的善相應之慧都是見，因為它具有推求的性質。五邪見慧（mithyā-dṛṣṭi-prajñā，五種邪見的智慧）也都是見，因為它具有敏捷的推求性質。與意地遲鈍的煩惱相應的智慧完全不是見，因為它不敏捷。比如與貪使（rāga-anuśaya，貪慾隨眠）相應的智慧，因為被兩種煩惱所覆蓋，所以不是見。
【English Translation】 English version: Discussion on Dharma-jñāna (knowledge of Dharma) and Anvaya-jñāna (knowledge by analogy). In this category, both Dharma-jñāna and Anvaya-jñāna encompass both sāsrava (with outflows, related to afflictions) and anāsrava (without outflows, unrelated to afflictions). These two are common dharmas. If compared with other understandings, there are a total of ten types of wisdom. In this category, the anāsrava ones are selected as Dharma-jñāna and Anvaya-jñāna. Those that are sāsrava are categorized as Sama-jñāna (equal knowledge). Kṣaya-jñāna (knowledge of exhaustion) and Anutpāda-jñāna (knowledge of non-arising) are entirely anāsrava. Sama-jñāna, in the Abhidharma school, is sāsrava, but in the Satya-siddhi-śāstra, its function is considered anāsrava. However, this is not the anāsrava achieved through contemplating emptiness (śūnyatā) to sever afflictions. In Mahāyāna Buddhism, Sama-jñāna includes both sāsrava and anāsrava. Knowing things is sāsrava, while knowing that dharmas exist like illusions is anāsrava. Para-citta-jñāna (knowledge of others' minds) is the same as Sama-jñāna in the Satya-siddhi-śāstra, and its function is considered anāsrava. In the Abhidharma school, Para-citta-jñāna includes both sāsrava and anāsrava. Knowing the sāsrava minds of other beings is sāsrava because it is included in Sama-jñāna. Knowing the anāsrava minds of other beings is called anāsrava because it is included in Mārga-jñāna (knowledge of the path), Dharma-jñāna, and Anvaya-jñāna. Someone asks: If Para-citta-jñāna is already included in the previous nine types of wisdom, why is it necessary to explain it separately? There are three reasons: First, it is established separately because it is superior, as it is obtained by those who are free from desire, like Kṣaya-jñāna and Anutpāda-jñāna. Second, it is established separately because it is universal, as the previous nine types of wisdom have distinctions between sāsrava and anāsrava, while Para-citta-jñāna includes both. Third, it is established separately because it is important, as understanding the minds of others is important for teaching and transforming others (this section ends). Next, the ten types of wisdom are distinguished based on the three natures (trisvabhāva: parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva). In the Satya-siddhi-śāstra, all ten types of wisdom are only kuśala (wholesome). In the Abhidharma school, the first eight types of wisdom are only wholesome, while Sama-jñāna encompasses all three natures in meaning. Para-citta-jñāna, when obtained through practice, is wholesome; when obtained through karmic retribution, it is avyākṛta (neither wholesome nor unwholesome) (these two sections end). Next, distinctions are made based on darśana (seeing), jñāna (wisdom), prajñā (wisdom), and kṣānti (patience). Seeking is called seeing, deciding is called wisdom, observing conditions is called prajñā, and abiding in the Dharma is called patience. First, distinctions are made between seeing and non-seeing. According to the Abhidharma school, Para-citta-jñāna is entirely seeing because it has the nature of seeking. Kṣaya-jñāna and Anutpāda-jñāna are entirely not seeing because they extinguish the mind of seeking. The remaining seven types of wisdom can be either seeing or not seeing. Among the four satya-jñāna (knowledge of the four noble truths), the parts included in Dharma-jñāna, Anvaya-jñāna, Kṣaya-jñāna, and Anutpāda-jñāna are entirely not seeing, while the rest are seeing. Among Sama-jñāna, all wisdom associated with wholesome states of mind (mano-bhūmi) is seeing because it has the nature of seeking. The wisdom of the five wrong views (mithyā-dṛṣṭi-prajñā) is also seeing because it has the swift nature of seeking. Wisdom associated with dull afflictions of mind is entirely not seeing because it is not swift. For example, wisdom associated with the latent tendency of greed (rāga-anuśaya) is not seeing because it is covered by two afflictions.
見。謂貪及與相應無明。瞋慢癡等類亦同爾。獨頭無明相應之慧。雖無二使一無明使極深覆故所以非見。一切五識相應之慧悉皆非見。非推求故。不隱沒慧亦皆非見。不捷疾故。若依成實一切十智皆通名見。以照境故。次就智與非智分別。依如毗曇無漏慧中八忍非智。與疑得俱不決斷故。余皆是智。有漏慧中一切五識相應之慧皆名為智。以決斷故。意識地中善相應慧亦皆是智。染污法中五見是智。邪決斷故。余皆非智。不決斷故。成實法中一切意地無漏聖慧及隨名用照有之慧悉皆是智。以離著故。一切凡夫取性之解悉皆非智。以取著故。大乘法中一切無漏通皆是智。有漏法中有決斷者亦皆名智。不決者非。次就忍與非忍分別。毗曇法中八忍是忍。餘者悉非。成實法中一切十智通皆名忍。心安理故。大乘亦爾。如五忍等。次就慧與非慧分別。一切十智通皆是慧。是通數故(此三門竟)。
次就學等三義分別。依如毗曇初四諦智法智比智。此六通於學與無學。盡無生智一向無學。等智一向非學非無學。非向果故不名為學。非得果故不名無學。他心一智備含三義。阿那含人無漏地心說之為學。以是學人等見攝故。學人無礙解脫心后遊觀無漏名學等見。阿羅漢人無漏他心名為無學。是其無學等見攝故。阿羅漢人盡無生后
【現代漢語翻譯】 現代漢語譯本： 見，指的是貪以及與貪相應的無明（不知道，不明白）。嗔（生氣，發怒），慢（傲慢），癡（愚昧）等也與此類似。只有獨頭無明相應的慧（智慧），雖然沒有兩種煩惱，但因為無明使非常深重，所以不是見。一切五識（眼識，耳識，鼻識，舌識，身識）相應的慧都不是見，因為不是推求而得。不隱沒的慧也不是見，因為不夠迅速。如果按照成實宗的觀點，一切十智都可以稱為見，因為它們能照見境界。 接下來從智與非智的角度進行區分。按照毗曇宗的觀點，無漏慧中的八忍不是智，因為與疑（懷疑）同時產生，不能決斷。其餘的都是智。有漏慧中，一切五識相應的慧都稱為智，因為它們能決斷。意識地中，與善法相應的慧也都是智。在染污法中，五見（身見，邊見，邪見，見取見，戒禁取見）是智，因為它們是邪惡的決斷。其餘的都不是智，因為不能決斷。在成實宗的觀點中，一切意地（意識所緣的境界）的無漏聖慧以及隨順名相作用而照見實有的慧都是智，因為它們遠離執著。一切凡夫取著自性的理解都不是智，因為他們有取著。 在大乘佛法中，一切無漏的智慧都是智。有漏法中，有決斷作用的也稱為智，沒有決斷作用的就不是智。接下來從忍與非忍的角度進行區分。在毗曇宗的觀點中，八忍是忍，其餘的都不是。在成實宗的觀點中，一切十智都可以稱為忍，因為心能安住于真理。大乘佛法也是如此，例如五忍等。接下來從慧與非慧的角度進行區分。一切十智都可以稱為慧，因為它們是普遍存在的（這三個方面討論完畢）。 接下來從學、無學、非學非無學這三種意義進行區分。按照毗曇宗的觀點，初四諦智（苦智，集智，滅智，道智）和法智、比智這六種智慧，既可以是學，也可以是無學。盡智和無生智一定屬於無學。等智一定屬於非學非無學，因為它不是趨向果位的，所以不稱為學；也不是證得果位的，所以不稱為無學。他心智包含了這三種意義。對於阿那含（不還果）來說，無漏地的心可以稱為學，因為這屬於學人所見的範疇。學人在無礙解脫心之後，遊觀無漏，這稱為學等見。阿羅漢（無學）的無漏他心智稱為無學，因為它屬於無學人所見的範疇。阿羅漢在盡智和無生智之後，……
【English Translation】 English version: 'Seeing' refers to greed and the associated ignorance (not knowing, not understanding). Anger (being angry, furious), pride (arrogance), delusion (ignorance), etc., are similar. Only the wisdom associated with independent ignorance, although without the two afflictions, is not 'seeing' because the affliction of ignorance is very deep. All wisdom associated with the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) is not 'seeing' because it is not obtained through investigation. Wisdom that is not obscured is also not 'seeing' because it is not quick enough. According to the Satyasiddhi School, all ten wisdoms can be called 'seeing' because they illuminate objects. Next, we distinguish between wisdom and non-wisdom. According to the Sarvastivada School, the eight 'kshanti' (acceptances) in non-outflow wisdom are not wisdom because they arise simultaneously with doubt and cannot make a decision. The rest are all wisdom. In outflow wisdom, all wisdom associated with the five consciousnesses is called wisdom because it can make a decision. In the realm of consciousness, wisdom associated with good dharmas is also wisdom. In defiled dharmas, the five views (belief in a self, extreme views, wrong views, adherence to views, adherence to precepts and rituals) are wisdom because they are evil decisions. The rest are not wisdom because they cannot make a decision. According to the Satyasiddhi School, all non-outflow noble wisdom in the realm of consciousness and wisdom that illuminates existence according to the function of names and forms are wisdom because they are free from attachment. All understandings of ordinary people who cling to self-nature are not wisdom because they have attachment. In Mahayana Buddhism, all non-outflow wisdoms are wisdom. In outflow dharmas, those with the function of decision-making are also called wisdom, while those without the function of decision-making are not wisdom. Next, we distinguish between 'kshanti' (acceptance) and non-'kshanti'. According to the Sarvastivada School, the eight 'kshanti' are 'kshanti', and the rest are not. According to the Satyasiddhi School, all ten wisdoms can be called 'kshanti' because the mind can abide in truth. Mahayana Buddhism is also like this, such as the five 'kshanti', etc. Next, we distinguish between wisdom and non-wisdom. All ten wisdoms can be called wisdom because they are universally present (these three aspects have been discussed). Next, we distinguish between the three meanings of learning, non-learning, and neither learning nor non-learning. According to the Sarvastivada School, the initial four noble truth wisdoms (wisdom of suffering, wisdom of accumulation, wisdom of cessation, wisdom of the path) and the wisdom of dharma and comparative wisdom can be both learning and non-learning. Exhaustive wisdom and non-arising wisdom certainly belong to non-learning. Equal wisdom certainly belongs to neither learning nor non-learning because it is not directed towards the fruit, so it is not called learning; nor is it the attainment of the fruit, so it is not called non-learning. The wisdom of knowing others' minds contains these three meanings. For an Anagamin (non-returner), the mind in the non-outflow realm can be called learning because it belongs to the category of what a learner sees. After the learner's unobstructed liberation mind, observing the non-outflow is called learning and seeing. The non-outflow wisdom of knowing others' minds of an Arhat (non-learner) is called non-learning because it belongs to the category of what a non-learner sees. After the exhaustive wisdom and non-arising wisdom of an Arhat, ...
遊觀無漏名無學等見。有漏他心非學無學。成實法中初四諦智法智比智說之為學。盡無生智名為無學。等智他心名為非學非無學矣。若依大乘因中十智通名為學。菩薩修學一切智故。果中十智斯名無學。以成滿故。于彼等智及他心中有無記者說為非學非無學矣(此四門竟)。
次就見斷修斷無斷三義分別。見諦所除名為見斷。修道所離名為修斷。二道不遣名為無斷。依如毗曇前之八智一向無斷。等智一種備有兩義。五邪見等是其見斷。自餘一切有漏等智悉是修斷。于中若有染污之者斷其體性。不染污者斷其繫縛。他心一智義亦兩兼。有漏他心是其修斷。斷繫縛故。無漏他心是其無斷。若依成實十智皆是無漏法故斯名無斷。以無斷故得滅盡定。及得無餘涅槃之時方始滅之。大乘法中備有三義。若是妄想緣心為體通其見斷及與修斷。真心為體一切無斷。
第三門中明其同異相攝之義。先論其異。初四諦智及與等智。此五相望一向別體無相通理。苦等四智境界別故不得相通。等智望前漏無漏別亦不相通。法智比智二種相望。亦一向別不得相通。依如毗曇。上下別故不得相通。法智緣下比智緣上。若依成實。隨時別故不得相通。法智緣現比智緣過未。盡無生智及他心智依如毗曇。此三相望。亦一向別。不得相通。
【現代漢語翻譯】 現代漢語譯本：遊觀無漏的智慧，名為無學等見（指無學位的智慧和見解）。有漏的他心智既非學也非無學。在成實宗的觀點中，最初的四聖諦智，即法智和比智，被稱為學（指有學位）。盡智和無生智被稱為無學（指無學位）。等智和他心智則被稱為非學非無學。如果依據大乘佛教的觀點，因地（修行階段）的十種智慧都可統稱為學，因為菩薩修學一切智慧。果地（證悟階段）的十種智慧則被稱為無學，因為已經圓滿成就。對於等智和他心智中，沒有明確記錄的，則被認為是既非學也非無學（這四種分類討論完畢）。
接下來，從見斷、修斷和無斷這三種意義來分別。見諦所斷除的煩惱稱為見斷。修道所斷除的煩惱稱為修斷。通過前兩種方法都無法斷除的，稱為無斷。依據《阿毗達磨》，前八種智慧完全屬於無斷。等智則兼具兩種含義：五種邪見等屬於見斷，其餘一切有漏的等智都屬於修斷。其中，如果受到染污，則斷除其體性；如果不染污，則斷除其繫縛。他心智也兼具兩種含義：有漏的他心智屬於修斷，因為它斷除了繫縛；無漏的他心智屬於無斷。如果依據《成實論》，十種智慧都是無漏法，因此都屬於無斷。正因為是無斷，所以只有在獲得滅盡定以及進入無餘涅槃時，才能最終滅除它們。在大乘佛教中，這三種含義都具備。如果是以妄想緣心為體，則屬於見斷和修斷。如果是以真心為體，則一切都屬於無斷。
第三部分闡明其同異和相互包含的意義。首先討論其差異。最初的四聖諦智以及等智，這五種智慧相互之間完全是不同的本體，沒有相通之處。苦智等四種智慧因為境界不同，所以不能相通。等智與前面的智慧相比，因為有漏和無漏的區別，也不能相通。法智和比智這兩種智慧相互之間也完全不同，不能相通。依據《阿毗達磨》，因為所緣的上下不同，所以不能相通。法智緣于地獄，比智緣于上界。如果依據《成實論》，因為時間不同，所以不能相通。法智緣于現在，比智緣於過去和未來。盡智、無生智和他心智，依據《阿毗達磨》，這三種智慧相互之間也完全不同，不能相通。
【English Translation】 English version: Contemplating the unconditioned, these are named 'no-more-learning' (無學) and 'equal knowledge' (等見). Conditioned other-minds are neither 'learning' (學) nor 'no-more-learning'. In the Satyasiddhi School (成實宗), the initial four noble truths' wisdoms, namely Dharma-wisdom (法智) and Inferential-wisdom (比智), are described as 'learning'. Exhaustion-wisdom (盡智) and Non-arising-wisdom (無生智) are named 'no-more-learning'. Equal-wisdom (等智) and other-minds are named neither 'learning' nor 'no-more-learning'. According to the Mahayana, the ten wisdoms in the causal stage are all generally named 'learning', because Bodhisattvas study all wisdoms. The ten wisdoms in the fruition stage are named 'no-more-learning', because they are perfected. Among those equal-wisdom and other-minds, those that are not specifically recorded are said to be neither 'learning' nor 'no-more-learning' (This concludes the four categories).
Next, we distinguish based on the three meanings of 'severed by seeing' (見斷), 'severed by cultivation' (修斷), and 'unsevered' (無斷). Afflictions eliminated by the vision of truth are called 'severed by seeing'. Afflictions abandoned by the path of cultivation are called 'severed by cultivation'. What is not eliminated by the two paths is called 'unsevered'. According to the Abhidharma, the first eight wisdoms are entirely 'unsevered'. Equal-wisdom has two meanings: the five wrong views (五邪見) and so on are 'severed by seeing', while all other conditioned equal-wisdoms are 'severed by cultivation'. Among them, if they are defiled, their nature is severed; if they are not defiled, their bondage is severed. Other-mind-wisdom also has two meanings: conditioned other-mind-wisdom is 'severed by cultivation', because it severs bondage; unconditioned other-mind-wisdom is 'unsevered'. According to the Satyasiddhi School, all ten wisdoms are unconditioned dharmas, so they are all 'unsevered'. Because they are 'unsevered', they are only extinguished when one attains the Cessation Attainment (滅盡定) and enters Nirvāṇa without remainder (無餘涅槃). In Mahayana Buddhism, all three meanings are present. If it is based on mind that arises from deluded thoughts, it belongs to both 'severed by seeing' and 'severed by cultivation'. If it is based on true mind, everything is 'unsevered'.
In the third section, we clarify the meanings of similarity, difference, and mutual inclusion. First, we discuss the differences. The initial four noble truths' wisdoms and equal-wisdom, these five are completely different entities and have no commonality. The four wisdoms of suffering, etc., cannot be interconnected because their realms are different. Equal-wisdom, compared to the previous wisdoms, cannot be interconnected because of the distinction between conditioned and unconditioned. Dharma-wisdom and Inferential-wisdom are also completely different and cannot be interconnected. According to the Abhidharma, they cannot be interconnected because of the difference between the higher and lower realms. Dharma-wisdom is related to the lower realm, while Inferential-wisdom is related to the higher realm. According to the Satyasiddhi School, they cannot be interconnected because of the difference in time. Dharma-wisdom is related to the present, while Inferential-wisdom is related to the past and future. Exhaustion-wisdom, Non-arising-wisdom, and Other-mind-wisdom, according to the Abhidharma, these three are also completely different and cannot be interconnected.
彼宗所說現盡諸過名為盡智。保已當過永更不生名無生智。兩義全別故不相通。此二是其息求之心。他心智者是推求性故不得通。異相如是(此一門竟)。
次辨其同。法智比智與四諦智同體義分。依如毗曇前四諦智在欲界者名為法智。在上二界名為比智。若依成實知現在者亦為法智。知過未者亦為比智。盡無生智與前六智同體義分。彼前六智至無學果名盡無生。依如成實盡無生智同體義分。無學聖慧能盡惑因名為盡智。能令當果永更不起名無生智。大乘亦爾。他心智者與彼道智法智比智及與等智同體義分。其有漏者與彼等智同體義分。其無漏者與彼道智法智比智同體義分。知法智品無漏他心即名法名智。知比智品無漏他心即名比智。知前二品通名道智。問曰。知彼無漏他心即名道智法智比智。知彼有漏他心之者何故不名苦集智乎。釋言。有漏他心智者知有漏事。苦集二智知有漏理。事淺理深。是故雖知有漏他心非苦集智。無漏他心知彼道如跡乘等理淺深粗同。是故知彼無漏他心即名道智。問曰。何故有漏他心粗于苦集。無漏他心不粗于道。釋言。有漏他心之者緣事而生。是故粗于苦集之理。無漏他心緣理而起。是故與彼道如等理粗細相似。問曰。無漏他心智者為當知他無漏心事。為當知于道如等理。釋言。方
【現代漢語翻譯】 現代漢語譯本 彼宗所說，將完全斷除所有過失稱為盡智（Kshinana-jnana，斷盡煩惱的智慧）。保任已斷的過失永遠不再生起，稱為無生智（Anutpada-jnana，確認不再生起煩惱的智慧）。這兩種含義完全不同，因此不相通。這兩種智慧是他們止息求證之心的方法。他心智（Paracitta-jnana，知他人心的智慧）是推求性質的，因此不能相通。各種相狀的差異就是這樣（這一門辨析完畢）。 接下來辨析它們的相同之處。法智（Dharma-jnana，知欲界法的智慧）、比智（Anvaya-jnana，知色界和無色界法的智慧）與四諦智（catuh-satya-jnana，知苦、集、滅、道四聖諦的智慧）在本體意義上是相同的，只是作用不同。依照《毗曇》（Abhidhamma，論藏），前四諦智在欲界時稱為法智，在色界和無色界時稱為比智。如果依照《成實論》（Satyasiddhi-sastra），知現在的四諦智也稱為法智，知過去和未來的四諦智也稱為比智。盡智和無生智與前面的六智在本體意義上是相同的，只是作用不同。前面的六智達到無學果位時就稱為盡智和無生智。依照《成實論》，盡智和無生智在本體意義上是相同的，只是作用不同。無學聖慧能夠斷盡煩惱的原因，稱為盡智；能夠使未來的果報永遠不再生起，稱為無生智。大乘佛教也是這樣認為的。他心智與道智（Marga-jnana，知八正道的智慧）、法智、比智以及等智（Samata-jnana，平等智慧）在本體意義上是相同的，只是作用不同。其中有漏的他心智與等智在本體意義上是相同的，只是作用不同。其中無漏的他心智與道智、法智、比智在本體意義上是相同的，只是作用不同。知法智品類的無漏他心智就稱為法名智，知比智品類的無漏他心智就稱為比智，知前面兩種品類的無漏他心智統稱為道智。有人問：知無漏的他心智就稱為道智、法智、比智，那麼知有漏的他心智為什麼不稱為苦智和集智呢？回答說：有漏的他心智是知有漏的事，苦智和集智是知有漏的理，事淺而理深。因此，即使知有漏的他心，也不是苦智和集智。無漏的他心智知八正道等，理的淺深粗細相同。因此，知無漏的他心智就稱為道智。有人問：為什麼有漏的他心智比苦智和集智粗顯，而無漏的他心智不比道智粗顯呢？回答說：有漏的他心智是緣事而生起的，因此比苦智和集智的理粗顯。無漏的他心智是緣理而生起的，因此與八正道等的理粗細相似。有人問：無漏的他心智是知他人的無漏心事，還是知八正道等的理呢？回答說：都有可能。
【English Translation】 English version According to their school, the complete eradication of all faults is called Kshinana-jnana (wisdom of exhaustion, the wisdom of eradicating afflictions). Ensuring that the eradicated faults never arise again is called Anutpada-jnana (wisdom of non-arising, the wisdom of confirming the non-arising of afflictions). These two meanings are completely different and therefore do not communicate. These two wisdoms are their method of ceasing the seeking mind. Paracitta-jnana (wisdom of knowing the minds of others) is of a speculative nature and therefore cannot communicate. Such are the differences in various aspects (this section of analysis is complete). Next, we will analyze their similarities. Dharma-jnana (wisdom of phenomena, knowing the phenomena of the desire realm), Anvaya-jnana (wisdom of inference, knowing the phenomena of the form and formless realms) are the same in essence as the catuh-satya-jnana (wisdom of the Four Noble Truths, knowing the truths of suffering, origin, cessation, and path), differing only in function. According to the Abhidhamma, the first four truths wisdom in the desire realm is called Dharma-jnana, and in the form and formless realms it is called Anvaya-jnana. According to the Satyasiddhi-sastra, knowing the present four truths wisdom is also called Dharma-jnana, and knowing the past and future four truths wisdom is also called Anvaya-jnana. Kshinana-jnana and Anutpada-jnana are the same in essence as the previous six wisdoms, differing only in function. The previous six wisdoms, upon reaching the state of Arhatship, are called Kshinana-jnana and Anutpada-jnana. According to the Satyasiddhi-sastra, Kshinana-jnana and Anutpada-jnana are the same in essence, differing only in function. The wisdom of a non-learner (Arhat) that can completely eradicate the cause of afflictions is called Kshinana-jnana; the wisdom that can prevent future consequences from ever arising again is called Anutpada-jnana. This is also the view of Mahayana Buddhism. Paracitta-jnana is the same in essence as Marga-jnana (wisdom of the path, knowing the Eightfold Path), Dharma-jnana, Anvaya-jnana, and Samata-jnana (wisdom of equality), differing only in function. Among them, the contaminated Paracitta-jnana is the same in essence as Samata-jnana, differing only in function. Among them, the uncontaminated Paracitta-jnana is the same in essence as Marga-jnana, Dharma-jnana, and Anvaya-jnana, differing only in function. Knowing the uncontaminated Paracitta-jnana of the Dharma-jnana category is called Dharma-jnana. Knowing the uncontaminated Paracitta-jnana of the Anvaya-jnana category is called Anvaya-jnana. Knowing the uncontaminated Paracitta-jnana of the previous two categories is collectively called Marga-jnana. Someone asks: Knowing the uncontaminated Paracitta-jnana is called Marga-jnana, Dharma-jnana, and Anvaya-jnana, so why is knowing the contaminated Paracitta-jnana not called the wisdom of suffering and the wisdom of origin? The answer is: Contaminated Paracitta-jnana knows contaminated matters, while the wisdom of suffering and the wisdom of origin know contaminated principles. Matters are shallow, while principles are deep. Therefore, even if one knows contaminated Paracitta-jnana, it is not the wisdom of suffering and the wisdom of origin. Uncontaminated Paracitta-jnana knows the Eightfold Path, etc., and the principles are similar in depth and coarseness. Therefore, knowing uncontaminated Paracitta-jnana is called Marga-jnana. Someone asks: Why is contaminated Paracitta-jnana coarser than the wisdom of suffering and the wisdom of origin, while uncontaminated Paracitta-jnana is not coarser than Marga-jnana? The answer is: Contaminated Paracitta-jnana arises from conditions, so it is coarser than the principles of suffering and origin. Uncontaminated Paracitta-jnana arises from principles, so it is similar in coarseness to the principles of the Eightfold Path, etc. Someone asks: Does uncontaminated Paracitta-jnana know the uncontaminated mental events of others, or does it know the principles of the Eightfold Path, etc.? The answer is: Both are possible.
便觀于道如跡乘等理。究竟終成知他心事。問曰。論說雖十六行但是除訚而非無漏。知他心事既非無漏。云何得與道智同體。釋言。從始說為道智。先觀道理后就道上測知他心。克論終成近道似道名為道智。非正道體。問曰。若使無漏他心理觀後起。從始方便得名道智。有漏他心何故不然。釋言。無漏他心智者必從無漏道觀後起。故從方便得名道智。有漏他心不必要從苦集觀起。為是不同。何故而然。無漏法中道如等理從暖等來常學觀察。久觀純熟凝心即見。無漏他心那含果。後方始學觀。始觀難成。故先觀道就上測心。有漏法中苦集之理暖等已上方始學觀。有漏他心本來數見。不假苦集二智開導。方始能見故。不從初為苦集智。同義如是(此二門竟)。
次辨相攝。如大智論說。苦集智攝彼法智比智及盡智無生四智少分。觀欲界苦攝彼法智。觀上界苦攝彼比智。觀上界苦而盡漏者即攝總盡智及無生智。故言少分。集智亦爾。滅智亦攝法智比智及盡無生四智少分。攝法比智與前相似。觀三界滅斷上界結證漏盡者。即攝盡智及無生智。道智攝彼法智比智盡無生智他心少分。攝法攝比攝盡無生與滅智同。觀他心中無漏心者。亦道智收故攝他心。法智比智攝四諦智盡無生智他心少分。準前可知。盡無生智攝四諦智及與
【現代漢語翻譯】 現代漢語譯本 然後觀察『道』，就像觀察『跡』（事物留下的痕跡）、『乘』（運載工具）等道理一樣。最終完全成就，就能知曉他人的心事。有人問：經論中雖然說了十六行觀，但那是爲了去除『訚』（辯論），並非無漏智。知曉他人心事既然不是無漏智，怎麼能與道智同體呢？解釋說：從一開始就說這是道智，先觀察道理，然後在『道』的基礎上測知他人的心。嚴格來說，最終成就的，是接近『道』、類似於『道』的，稱為道智，並非真正的『道』的本體。有人問：如果無漏的他心智，是在觀察『道』之後產生的，所以從一開始的方便法門就得名為道智，那麼有漏的他心智為什麼不能這樣說呢？解釋說：無漏的他心智，一定是無漏的『道』的觀察之後產生的，所以從方便法門上可以得名為道智。有漏的他心智，不一定是從苦集觀產生的，所以有所不同。為什麼會這樣呢？在無漏法中，『道』就像『跡』等道理，從暖位等開始，經常學習觀察。長期觀察純熟后，凝心就能見到。無漏的他心智，在那含果（Anagamin-phala，不還果）之後才開始學習觀察，剛開始觀察難以成就，所以先觀察『道』，然後在『道』的基礎上測知他人的心。在有漏法中，苦集的道理，在暖位等以上才開始學習觀察，有漏的他心智，本來就經常見到，不需要藉助苦集二智的開導，才能見到，所以不從一開始就稱為苦集智。道理就是這樣（這兩個門到此結束）。
接下來辨別相攝關係。如《大智度論》（Mahaprajnaparamita-sastra）所說，苦智攝彼法智（Dharma-jnana，知法智）、比智（Anvaya-jnana，類智）以及盡智（Ksaya-jnana，盡智）、無生智（Anutpada-jnana，無生智）四智的少分。觀察欲界苦，攝彼法智；觀察上界苦，攝彼比智；觀察上界苦而斷盡煩惱者，即攝總盡智及無生智。所以說是少分。集智也是如此。滅智也攝法智、比智以及盡智、無生智四智的少分。攝法智、比智與前面相似。觀察三界滅，斷上界結，證漏盡者，即攝盡智及無生智。道智攝彼法智、比智、盡智、無生智、他心智（Para-citta-jnana，他心智）的少分。攝法智、攝比智、攝盡智、無生智與滅智相同。觀察他人心中的無漏心者，也歸道智所攝，所以攝他心智。法智、比智攝四諦智（catu-arya-satya-jnana，四聖諦智）、盡智、無生智、他心智的少分。參照前面的內容可知。盡智、無生智攝四諦智以及與
【English Translation】 English version Then observe the 'path' (道), just like observing the principles of 'traces' (跡, things left behind) and 'vehicles' (乘, means of transportation). Ultimately, complete accomplishment leads to knowing the minds of others. Someone asks: Although the treatises speak of the sixteen aspects of contemplation, they are for removing 'disputation' (訚) and are not un-leaked wisdom (無漏智). Since knowing the minds of others is not un-leaked wisdom, how can it be of the same essence as the wisdom of the path (道智)? The explanation is: From the beginning, it is said to be the wisdom of the path. First, observe the principles, and then, based on the 'path,' discern the minds of others. Strictly speaking, what is ultimately accomplished is close to the 'path,' similar to the 'path,' and is called the wisdom of the path, but it is not the true essence of the 'path.' Someone asks: If un-leaked wisdom of others' minds arises after observing the 'path,' so it is named the wisdom of the path from the initial expedient means, then why can't leaked wisdom of others' minds be said the same? The explanation is: Un-leaked wisdom of others' minds must arise after the observation of the un-leaked 'path,' so it can be named the wisdom of the path from the expedient means. Leaked wisdom of others' minds does not necessarily arise from the contemplation of suffering and accumulation (苦集觀), so it is different. Why is this so? In the un-leaked Dharma, the principles of the 'path,' like 'traces,' are constantly learned and observed from the stage of warmth (暖位) and so on. After long and skillful observation, concentration leads to seeing. Un-leaked wisdom of others' minds is only learned and observed after the Anagamin-phala (那含果, fruit of non-returning). Initial observation is difficult to accomplish, so first observe the 'path,' and then, based on the 'path,' discern the minds of others. In the leaked Dharma, the principles of suffering and accumulation are only learned and observed above the stage of warmth. Leaked wisdom of others' minds is originally frequently seen and does not require the guidance of the two wisdoms of suffering and accumulation to be seen, so it is not called the wisdom of suffering and accumulation from the beginning. The principle is like this (these two sections end here).
Next, distinguish the relationships of inclusion. As the Mahaprajnaparamita-sastra (大智度論) says, the wisdom of suffering (苦智) includes a small part of the four wisdoms: Dharma-jnana (法智, wisdom of phenomena), Anvaya-jnana (比智, inferential wisdom), Ksaya-jnana (盡智, wisdom of exhaustion), and Anutpada-jnana (無生智, wisdom of non-arising). Observing the suffering of the desire realm includes Dharma-jnana; observing the suffering of the upper realms includes Anvaya-jnana; observing the suffering of the upper realms and exhausting the defilements includes the total Ksaya-jnana and Anutpada-jnana. Therefore, it is said to be a small part. The wisdom of accumulation (集智) is also like this. The wisdom of cessation (滅智) also includes a small part of the four wisdoms: Dharma-jnana, Anvaya-jnana, Ksaya-jnana, and Anutpada-jnana. The inclusion of Dharma-jnana and Anvaya-jnana is similar to the previous. Observing the cessation of the three realms, cutting off the bonds of the upper realms, and realizing the exhaustion of outflows includes Ksaya-jnana and Anutpada-jnana. The wisdom of the path (道智) includes a small part of Dharma-jnana, Anvaya-jnana, Ksaya-jnana, Anutpada-jnana, and Para-citta-jnana (他心智, wisdom of others' minds). The inclusion of Dharma-jnana, Anvaya-jnana, Ksaya-jnana, and Anutpada-jnana is the same as the wisdom of cessation. Observing the un-leaked mind in the minds of others is also included in the wisdom of the path, so it includes the wisdom of others' minds. Dharma-jnana and Anvaya-jnana include a small part of the catu-arya-satya-jnana (四諦智, wisdom of the four noble truths), Ksaya-jnana, Anutpada-jnana, and the wisdom of others' minds. It can be understood by referring to the previous content. Ksaya-jnana and Anutpada-jnana include the wisdom of the four noble truths and with
法智比智少分。觀彼欲界滅道二諦斷上界結。而得漏盡即攝法智。觀上四諦斷結證盡即攝比智。此等即攝四諦智也。他心智中攝彼道智法智比智等智少分。知無漏心即攝道智法智比智。知有漏心即攝等智。等智即攝他心少分。相攝如是。
第四門中辨其境界。后約智論。境別有二。一事二理陰界入等名之為事。理則不定。依如毗曇十六聖行名之為理。十六聖行廣如上辨。苦下有四。謂苦無常空與無我。集下有四。因集有緣。滅下有四。滅止妙出。道下有四。道如跡乘。若依成實說一切法因緣假有無性之空方名為理。大乘法中因緣有無名二諦理。非有非無如來藏性為一實理。境別如是(此一門竟)。
次約智論。依如毗曇以有漏慧知彼苦下四行之理名為苦智。知彼集下四行之理名為集智。知彼滅下四行之理名為滅智。知彼道下四行之理名為道智。以無漏慧知彼四諦十六行理名法比智。以無漏慧知彼四諦十四行理名盡無生。除空無我。何故如是。盡無生智是息求心近於等智。不能深察空無我理。所以除之。以有漏慧知於他人有漏心事。及無漏慧知於他人無漏心事名他心智。以有漏慧知一切法若理若事名為等智。暖等四心及余等智緣諦理者名為知理。餘名知事。若依成實以無漏慧了知四諦名用假有無性之空。名
【現代漢語翻譯】 現代漢語譯本 法智（Dharma-jñāna）比比智（Anvaya-jñāna）所知較少。觀察欲界滅道二諦，斷除上界之結，從而證得漏盡，即包含法智。觀察上界四諦，斷除煩惱結縛，證得漏盡，即包含比智。這些都包含在四諦智中。他心智（Paracitta-jñāna）中包含道智（Mārga-jñāna）、法智、比智等智慧的少部分。知曉無漏心即包含道智、法智、比智。知曉有漏心即包含等智（Sama-jñāna）。等智包含他心智的少部分。它們之間的相互包含關係就是這樣。
第四門中辨別其境界。以下依據《大智度論》。境界的差別有兩種：一是事，二是理。陰、界、入等稱為事。理則不固定。依據《阿毗達磨》，十六聖行稱為理。十六聖行的詳細解釋如前所述。苦諦下有四種行相，即苦、無常、空、無我。集諦下有四種行相，即因、集、有、緣。滅諦下有四種行相，即滅、止、妙、出。道諦下有四種行相，即道、如、跡、乘。如果依據《成實論》，說一切法因緣假有，無自性的空才稱為理。在大乘佛法中，因緣有和無稱為二諦之理。非有非無的如來藏性為一實理。境界的差別就是這樣（此一門結束）。
接下來依據《大智度論》。依據《阿毗達磨》，以有漏智慧知曉苦諦下的四種行相之理，稱為苦智（Dukkha-jñāna）。以有漏智慧知曉集諦下的四種行相之理，稱為集智（Samudaya-jñāna）。以有漏智慧知曉滅諦下的四種行相之理，稱為滅智（Nirodha-jñāna）。以有漏智慧知曉道諦下的四種行相之理，稱為道智。以無漏智慧知曉四諦的十六種行相之理，稱為法智和比智。以無漏智慧知曉四諦的十四種行相之理，稱為盡智（Kṣaya-jñāna）和無生智（Anutpāda-jñāna），除去空和無我。為什麼這樣呢？盡智和無生智是止息求心，接近於等智，不能深入觀察空和無我的道理，所以除去它們。以有漏智慧知曉他人有漏心的事，以及以無漏智慧知曉他人無漏心的事，稱為他心智。以有漏智慧知曉一切法，無論是理還是事，稱為等智。暖位等四善根心以及其餘等智緣于諦理的，稱為知理。其餘的稱為知事。如果依據《成實論》，以無漏智慧了知四諦，名為空，用假有，無自性。
【English Translation】 English version Dharma-jñāna (法智) knows less than Anvaya-jñāna (比智). Observing the two truths of cessation and the path in the desire realm, and severing the fetters of the upper realms, thereby attaining the exhaustion of outflows, is included in Dharma-jñāna. Observing the four truths of the upper realms, severing the bonds of affliction, and attaining the exhaustion of outflows, is included in Anvaya-jñāna. These are all included in the wisdom of the Four Noble Truths. Paracitta-jñāna (他心智) includes a small portion of wisdom such as Mārga-jñāna (道智), Dharma-jñāna, and Anvaya-jñāna. Knowing the uncontaminated mind includes Mārga-jñāna, Dharma-jñāna, and Anvaya-jñāna. Knowing the contaminated mind includes Sama-jñāna (等智). Sama-jñāna includes a small portion of Paracitta-jñāna. The mutual inclusion is like this.
In the fourth section, the scope of their objects is distinguished. The following is based on the Mahāprajñāpāramitāśāstra (《大智度論》). There are two kinds of differences in objects: one is 'things' (事), and the other is 'principles' (理). The skandhas, realms, and entrances are called 'things'. 'Principles' are not fixed. According to the Abhidharma, the sixteen aspects of the noble truths are called 'principles'. The detailed explanation of the sixteen aspects has been given above. Under the truth of suffering, there are four aspects: suffering, impermanence, emptiness, and non-self. Under the truth of origin, there are four aspects: cause, arising, existence, and condition. Under the truth of cessation, there are four aspects: cessation, stopping, exquisiteness, and deliverance. Under the truth of the path, there are four aspects: path, suchness, trace, and vehicle. If according to the Tattvasiddhi Śāstra (《成實論》), the emptiness of all dharmas being provisionally existent due to causes and conditions, and without inherent nature, is called 'principle'. In Mahayana Buddhism, the existence and non-existence of causes and conditions are called the principle of the two truths. The Tathāgatagarbha-nature (如來藏性), which is neither existent nor non-existent, is the one real principle. The difference in objects is like this (this section ends).
Next, according to the Mahāprajñāpāramitāśāstra. According to the Abhidharma, knowing the principle of the four aspects under the truth of suffering with contaminated wisdom is called Dukkha-jñāna (苦智). Knowing the principle of the four aspects under the truth of origin with contaminated wisdom is called Samudaya-jñāna (集智). Knowing the principle of the four aspects under the truth of cessation with contaminated wisdom is called Nirodha-jñāna (滅智). Knowing the principle of the four aspects under the truth of the path with contaminated wisdom is called Mārga-jñāna (道智). Knowing the principle of the sixteen aspects of the four truths with uncontaminated wisdom is called Dharma-jñāna and Anvaya-jñāna. Knowing the principle of the fourteen aspects of the four truths with uncontaminated wisdom is called Kṣaya-jñāna (盡智) and Anutpāda-jñāna (無生智), excluding emptiness and non-self. Why is it like this? Kṣaya-jñāna and Anutpāda-jñāna are the cessation of seeking mind, close to Sama-jñāna, and cannot deeply observe the principle of emptiness and non-self, so they are excluded. Knowing the contaminated mind of others with contaminated wisdom, and knowing the uncontaminated mind of others with uncontaminated wisdom, is called Paracitta-jñāna. Knowing all dharmas, whether principle or thing, with contaminated wisdom is called Sama-jñāna. The four roots of goodness such as the stage of warmth, and the remaining Sama-jñāna, which are related to the principle of the truths, are called knowing the principle. The rest are called knowing the thing. If according to the Tattvasiddhi Śāstra, knowing the four truths with uncontaminated wisdom is called emptiness, using provisional existence, without inherent nature.
四諦智法智比智。以無漏慧現見諦空名盡無生。不緣有義。聖人以其名用之解知他人心名他心智。以名用智知一切事。及緣諦理名名字智。若諸凡夫取性之心緣一切法但名想識。非十智收。若依大乘聖人以其無漏聖慧知于諦理。名四諦智法智比智盡無生智。以無漏慧知他心事名他心智。以世俗智緣一切法幻化之有名為等智。
第五門中就處分別。處謂欲界乃至非想。分別有四。一所依處。二所緣處。三明起處。四成就處。所依處者智依定生。依如毗曇初四諦智及與比智並盡無生依九地禪。未來中間根本四禪及四空中下三空。處無漏大王不居邊地。為是不依。欲界非想是其邊地。法智唯依未來中間根本四禪。無色心微不能緣下為法智觀。所以不依。欲界如前。等智遍在一切地心。他心局在根本四禪。余悉不依。故雜心云。五通在四禪根本非餘地。離欲之人方知他心。是故不依欲界未來。眷屬之定支因不具。無力起通故除中間。夫修他心要先觀色后測其心。無色不緣他人色故亦不知心。為是不依四無色定。若依成實前之八智並依四禪及三無色。並依時界如電三昧。于彼四禪法比智中游觀無漏亦依非想。故彼論說。從非想地無漏心后入滅盡定。未來中間彼論不說。等及他心與毗曇同。大乘法中前之八智依欲界定乃至非
【現代漢語翻譯】 現代漢語譯本 四諦智（苦、集、滅、道四種真理的智慧）包括法智（瞭解自身所處世界的智慧）、比智（通過比較推理獲得的智慧）。以無漏慧（沒有煩惱的智慧）現見四諦皆空，達到名盡無生（名稱消失，不再輪迴）的境界，不執著于有。聖人運用這些智慧來了解他人的心，這被稱為他心智。運用名稱的智慧來了解一切事物，以及理解四諦的道理，這被稱為名字智。如果凡夫以執著的心去認識一切法，那隻能稱為想識（主觀的認識），不屬於十智的範疇。 如果依據大乘佛教的觀點，聖人以其無漏的聖慧來了解四諦的道理，這被稱為四諦智、法智、比智、盡無生智。以無漏慧瞭解他人的心事，這被稱為他心智。以世俗的智慧來認識一切法的虛幻性，這被稱為等智（平等智慧）。 第五部分，從處所的角度進行分別。處所指的是欲界（充滿慾望的世界）乃至非想非非想處（既沒有想也沒有非想的禪定境界）。分別有四種：一、所依處（智慧所依賴的禪定境界）；二、所緣處（智慧所觀察的對象）；三、明起處（智慧產生的處所）；四、成就處（智慧成就的處所）。所依處指的是智慧依靠禪定而生。例如，在《毗曇》（佛教論書）中，最初的四諦智以及比智、盡無生智都依賴於九地禪（色界四禪、無色界四空定，以及未至定）。無漏的大王（指智慧）不住在邊地（指欲界和非想非非想處），因此不依賴於它們。法智只依賴於未至定、中間定、根本四禪。因為無色界的心識過於微細，不能觀察地獄，所以不依賴於欲界。等智普遍存在於一切地的心識中。他心智侷限於根本四禪。其餘的智慧都不依賴於這些處所。所以《雜心論》說，五神通在四禪的根本禪中才能獲得，不在其他地方。只有遠離慾望的人才能知道他人的心。因此不依賴於欲界和未來禪。眷屬的禪定（指支末禪定），因為支因不具足，沒有力量產生神通，所以排除中間定。修習他心智，要先觀察對方的色身，然後才能測知其心。無色界不緣他人之色，所以也不能知道他人的心。因此不依賴於四無色定。如果依據《成實論》，前面的八智都依賴於四禪和三無色定。並且依賴於時界，如電光三昧。在四禪的法智和比智中，遊觀無漏，也依賴於非想非非想處。所以該論說，從非想非非想地的無漏心之後，可以進入滅盡定。未來禪和中間禪，該論沒有提及。等智和他心智與《毗曇》的觀點相同。在大乘佛法中，前面的八智依賴於欲界定乃至非想非非想處。
【English Translation】 English version The Four Noble Truths Wisdom (wisdom of the four truths of suffering, accumulation, cessation, and the path) includes Dharma Wisdom (wisdom of understanding one's own world) and Inferential Wisdom (wisdom gained through comparative reasoning). With Anāsrava-prajñā (wisdom without defilements), one directly sees the emptiness of the Four Noble Truths, reaching the state of Name Exhaustion and Non-arising (names disappear, no more reincarnation), without attachment to existence. Sages use this wisdom to understand the minds of others, which is called Other-minds Wisdom. Using the wisdom of names to understand all things and the principles of the Four Noble Truths is called Name Wisdom. If ordinary people perceive all dharmas with an attached mind, it can only be called Saṃjñā-vijñāna (subjective perception), which does not belong to the category of the Ten Wisdoms. According to the Mahāyāna Buddhist view, sages use their undefiled sacred wisdom to understand the principles of the Four Noble Truths, which is called the Four Noble Truths Wisdom, Dharma Wisdom, Inferential Wisdom, Exhaustion Wisdom, and Non-arising Wisdom. Understanding the affairs of others' minds with undefiled wisdom is called Other-minds Wisdom. Perceiving the illusory nature of all dharmas with worldly wisdom is called Equal Wisdom (equal wisdom). In the fifth section, distinctions are made from the perspective of location. Location refers to the Kāmadhātu (realm of desire) up to the Nevasaṃjñānāsaṃjñāyatana (the meditative state of neither perception nor non-perception). There are four distinctions: 1. Āśraya-sthāna (the meditative state upon which wisdom relies); 2. Ālambana-sthāna (the object that wisdom observes); 3. Utpāda-sthāna (the place where wisdom arises); 4. Siddhi-sthāna (the place where wisdom is accomplished). Āśraya-sthāna refers to wisdom arising from meditation. For example, in the Abhidharma (Buddhist treatises), the initial Four Noble Truths Wisdom, as well as Inferential Wisdom, Exhaustion Wisdom, and Non-arising Wisdom, all rely on the Nine Grounds of Dhyāna (the four Dhyānas of the Form Realm, the four Formless Absorptions of the Formless Realm, and the Anāgamya-samādhi). The undefiled king (referring to wisdom) does not reside in the borderlands (referring to the Kāmadhātu and the Nevasaṃjñānāsaṃjñāyatana), therefore it does not rely on them. Dharma Wisdom only relies on the Anāgamya-samādhi, Intermediate Dhyāna, and the Four Fundamental Dhyānas. Because the mind of the Formless Realm is too subtle to observe the lower realms, it does not rely on the Kāmadhātu. Equal Wisdom is universally present in the minds of all realms. Other-minds Wisdom is limited to the Four Fundamental Dhyānas. The remaining wisdoms do not rely on these locations. Therefore, the Saṃyuktabhidharmahṛdaya says that the Five Supernormal Powers can only be attained in the fundamental Dhyānas of the Four Dhyānas, not in other places. Only those who are free from desire can know the minds of others. Therefore, it does not rely on the Kāmadhātu and Future Dhyāna. The dependent meditations (referring to branch meditations), because the factors are not complete, do not have the power to produce supernormal powers, so Intermediate Dhyāna is excluded. To cultivate Other-minds Wisdom, one must first observe the other person's physical body before being able to discern their mind. The Formless Realm does not perceive the form of others, so it cannot know their minds either. Therefore, it does not rely on the Four Formless Absorptions. According to the Tattvasiddhi Śāstra, the preceding eight wisdoms all rely on the Four Dhyānas and the Three Formless Absorptions. And it relies on the time realm, such as the Lightning Samādhi. In the Dharma Wisdom and Inferential Wisdom of the Four Dhyānas, observing the undefiled, it also relies on the Nevasaṃjñānāsaṃjñāyatana. Therefore, that treatise says that after the undefiled mind of the Nevasaṃjñānāsaṃjñāyatana, one can enter the Nirodha-samāpatti. Future Dhyāna and Intermediate Dhyāna are not mentioned in that treatise. Equal Wisdom and Other-minds Wisdom are the same as the view of the Abhidharma. In Mahāyāna Buddhism, the preceding eight wisdoms rely on the Kāmadhātu-dhyāna up to the Nevasaṃjñānāsaṃjñāyatana.
想。諸佛菩薩一切地心皆與如理實相合故。等智如前。他心一智始修之時與聲聞同唯在四禪。究竟終成在一切地。諸佛菩薩在一切地皆能了達眾生心故(此一門竟)。
所緣處者依如毗曇初四諦智及與等智通緣三界。法智一種唯緣欲界。比智一種緣上二界。盡無生智義則不定。若以滅道法智為體緣于欲界對治之法。若用比智而為體者緣上二界四真諦法。他心一智隨人不定。得愿智者能知三界心心數法。不得愿智者於四禪中隨於何地起他心智。唯緣自地及下地心。不知上地以地度故。若依成實十智皆緣三界之法。大乘法中初四諦智盡無生智等及他心通知三界。法比二智始如毗曇。久修純熟通知三界一切處法。於三界中在先觀者即名法智。以前類后通名比智(此二門竟)。
次明起處。隨身修生名為起處。依如毗曇初四諦智比智等智盡無生智一切地起。他心智者欲色修起。法智唯在欲界修起。成實法中前之九智一切地起。他心一智應同毗曇。大乘法中前之九智與成實同。他心一智始同毗曇。究竟終成一切地起。諸佛菩薩隨身何處皆知一切眾生心故(此三門竟)。
次論成處。所得不失名為成處。依如毗曇前之六智隨所修得俱不退失一切處成。無漏生上不失下故。退則不成。盡無生智隨身成就。更不生故
【現代漢語翻譯】 現代漢語譯本：思考。諸佛菩薩一切地的心都與如理實相相合，所以他們的等智與前面所說的一樣。他心智在剛開始修習時，與聲聞乘相同，只在四禪天。最終究竟成就時，則能在一切地。諸佛菩薩在一切地都能了達眾生的心。（這一門結束）
所緣處方面，依據《毗曇》，初四諦智以及等智，都能通緣三界。法智只有一種，只緣欲界。比智只有一種，緣上二界。盡智和無生智的意義則不確定。如果以滅道法智為體，則緣于欲界對治之法。如果用比智作為體，則緣上二界的四真諦法。他心智隨人而定。得到愿智的人，能知三界的心和心數法。沒有得到愿智的人，在四禪中，無論在哪一地生起他心智，都只能緣自地和下地的心，不能知道上地的心，因為受到地的限制。如果依據《成實論》，十智都能緣三界的法。大乘佛法中，初四諦智、盡智、無生智等以及他心智，都能通達三界。法智和比智開始時與《毗曇》相同，長期修習純熟后，也能通達三界一切處的法。在三界中，先觀察到的就叫做做法智，以前面的類別來推知後面的，就叫做比智。（這兩門結束）
其次說明起處。隨身修習生起，就叫做起處。依據《毗曇》，初四諦智、比智、等智、盡智、無生智，在一切地都能生起。他心智則在欲界和色界修習生起。法智只在欲界修習生起。《成實論》中，前面的九智在一切地都能生起。他心智應該與《毗曇》相同。大乘佛法中，前面的九智與《成實論》相同。他心智開始時與《毗曇》相同，最終究竟成就時，在一切地都能生起。諸佛菩薩無論身在何處，都能知道一切眾生的心。（這三門結束）
其次討論成處。所得不失，就叫做成處。依據《毗曇》，前面的六智，隨著修習獲得，都不會退失，在一切處都能成就。因為無漏的生起在上地，不會失去下地的。退失則不能成就。盡智和無生智隨身成就，因為不再生起。
【English Translation】 English version: Thinking. The minds of all Buddhas and Bodhisattvas in all grounds are in accordance with the true reality, so their equal wisdom is the same as described before. The wisdom of knowing others' minds, when first cultivated, is the same as that of the Śrāvakas (hearers), only in the four Dhyānas (meditative states). Ultimately, it is accomplished in all grounds. Buddhas and Bodhisattvas in all grounds can understand the minds of all sentient beings. (This section ends)
Regarding the objects of cognition, according to the Abhidharma (philosophical treatises), the initial Four Noble Truths wisdom and equal wisdom can cognize the three realms. The Dharma wisdom is only one kind and only cognizes the desire realm. The inferential wisdom is only one kind and cognizes the upper two realms. The meaning of the Exhaustion Wisdom and Non-arising Wisdom is uncertain. If the body is the Dharma wisdom of the path of cessation, then it cognizes the Dharma that counteracts the desire realm. If inferential wisdom is used as the body, then it cognizes the Four Noble Truths of the upper two realms. The wisdom of knowing others' minds varies depending on the person. Those who have attained the Wish-fulfilling Wisdom can know the mind and mental functions of the three realms. Those who have not attained the Wish-fulfilling Wisdom, in the four Dhyānas, wherever they arise the wisdom of knowing others' minds, can only cognize the minds of their own ground and lower grounds, and cannot know the minds of higher grounds because they are limited by the ground. According to the Tattvasiddhi Śāstra (Treatise on the Establishment of Truth), all ten wisdoms can cognize the Dharma of the three realms. In Mahāyāna (Great Vehicle) Buddhism, the initial Four Noble Truths wisdom, Exhaustion Wisdom, Non-arising Wisdom, etc., and the wisdom of knowing others' minds can all penetrate the three realms. The Dharma wisdom and inferential wisdom are initially the same as in the Abhidharma, but after long and pure cultivation, they can also penetrate the Dharma of all places in the three realms. In the three realms, what is observed first is called Dharma wisdom, and what is inferred from previous categories is called inferential wisdom. (These two sections end)
Next, explaining the place of arising. Arising through cultivation in accordance with the body is called the place of arising. According to the Abhidharma, the initial Four Noble Truths wisdom, inferential wisdom, equal wisdom, Exhaustion Wisdom, and Non-arising Wisdom can arise in all grounds. The wisdom of knowing others' minds arises through cultivation in the desire and form realms. The Dharma wisdom only arises through cultivation in the desire realm. In the Tattvasiddhi Śāstra, the first nine wisdoms can arise in all grounds. The wisdom of knowing others' minds should be the same as in the Abhidharma. In Mahāyāna Buddhism, the first nine wisdoms are the same as in the Tattvasiddhi Śāstra. The wisdom of knowing others' minds is initially the same as in the Abhidharma, but ultimately, it arises in all grounds. Buddhas and Bodhisattvas, wherever they are, can know the minds of all sentient beings. (These three sections end)
Next, discussing the place of accomplishment. What is attained and not lost is called the place of accomplishment. According to the Abhidharma, the first six wisdoms, as they are cultivated and attained, are not lost and are accomplished in all places, because the arising of the unconditioned is in the higher ground and does not lose the lower ground. If there is regression, then there is no accomplishment. The Exhaustion Wisdom and Non-arising Wisdom are accomplished with the body because they no longer arise.
無他地成。等智之中差別有四。一不善等智。唯欲界成。上界無故。二善等智。在下成上上不成下。若有生上則失下故。三穢污等智。於一切地未斷處成。斷處不成。四不隱沒無記等智。隨身成就。生上生下悉皆不成。他心智中無漏他心但使修得而不退失。一切處成。有漏他心四禪已還隨身何處在下成上。上不成下。如依初禪所發他心。大梵已還一切處成。依第二禪所發他心光音已下一切處成。余類可知。成實大乘於一切處成就一切。彼說生上不失下故。
第六明其諸智相緣。苦集二智各緣二智。緣于等智及他心中有漏之智。以此二智苦集性故。滅智一種於十智中一切不緣。緣無為故。道智法智及與比智各緣九智。彼緣道故除卻等智。有漏法故。法智緣九除卻比智。比智緣九除卻法智。界處別故。盡無生智他心等智此之四種各緣十智。毗曇如是。若依成實苦集滅智與前相似。道智緣八。除等他心。彼非道故。法智比智盡無生智及他心智齊緣十智。緣智如是。
第七門中明根相應。同時共緣。是相應義。于中約就二十二根明智相應。二十二根如上廣辨。眼等六根通男女根並及命根以之為九。加五受根及信進念定慧根合為十九。加三無漏為二十二。根別如是。次約智論。依如毗曇初四諦智法智此智十一根相應
。所謂意根喜樂舍根信進念定及三無漏根。在初二禪喜根相應。在第三禪樂根相應。若依未來及中間禪。並及四禪已上根攝者舍根相應。在一切地皆與意根信進念定五根相應。在見道中未知相應。在修道中知根相應。在無學果無知相應。此三位中慧數與余心法相應。智體是慧。是故不說慧根相應。以是意地無漏法故不得與彼憂根相應。余非心法不能同緣。是故不與眼等五根男根女根命根相應。盡無生智九根相應。前十一中除未知根及與知根。在無學故他心智中是無漏者十根相應。前十一中除未知根。見道位中不能了達他人心故。云何得與無知相應。彼他心智雖不與彼盡與無生二智相應。得與無學等見傍邊心法相應。是故亦名無知相應。是有漏者八根相應。前十一中除三無漏與余相應。等智一種十根相應。所謂意根信進念定及五受根。成實法中諸心心法前後別生不說相應。大乘所說多同毗曇。所言異者無漏他心通在見道。菩薩在見亦能了達他人心故。
第八門中明修智義。依如毗曇要唯有二。廣分有十。所言二者于中兩門。一就行修得修分二。現在修起名為行修。依現所起。種類增明。在於未來現成彼法名為得修。相狀如何。如苦諦下具苦無常空無我等四種聖行。現觀一行名為行修。未來苦下四行增明亦為得修。
【現代漢語翻譯】 現代漢語譯本：所謂的意根（manas-indriya，意識的根源）、喜根（somanassa-indriya，喜受的根源）、樂根（sukha-indriya，樂受的根源）、舍根（upekkhā-indriya，舍受的根源）、信根（saddhā-indriya，信的根源）、精進根（viriya-indriya，精進的根源）、念根（sati-indriya，唸的根源）、定根（samādhi-indriya，定的根源）以及三種無漏根（anāsava-indriya，無漏的根源）。在初禪和二禪中，與喜根相應。在第三禪中，與樂根相應。如果依據未來禪和中間禪，以及四禪以上，則與舍根相應。在一切地中，都與意根、信根、精進根、念根、定根這五根相應。在見道位（見諦道）中，與未知根（anaññātaññassāmītindriya，未知的根）相應。在修道位（修習道）中，與知根（aññindriya，已知的根）相應。在無學果位（阿羅漢果）中，與無知根（aññā-indriya，無知的根）相應。這三個階段中，智慧之數與其餘心法相應。智的本體就是慧，因此不說慧根相應。因為這是意地的無漏法，所以不得與憂根（domanassa-indriya，憂受的根源）相應。其餘非心法不能共同緣取，所以不與眼等五根、男根（purisindriya，男性根）、女根（itthindriya，女性根）、命根（jīvitindriya，生命根）相應。盡智（khaye-ñāṇa，滅盡智）和無生智（anutpāda-ñāṇa，無生智）與九根相應。前述的十一根中，除去未知根和知根。因為在無學果位，他心智（paracitta-ñāṇa，知他人心智）中的無漏者與十根相應。前述的十一根中，除去未知根，因為在見道位中不能了達他人心，怎麼能與無知相應呢？那個他心智雖然不與盡智和無生智相應，但能與無學果位等見的旁邊心法相應，因此也名為與無知相應。有漏的他心智與八根相應。前述的十一根中，除去三種無漏根，與其餘根相應。等智（sama-ñāṇa，平等智）這一種與十根相應，即意根、信根、精進根、念根、定根以及五受根。成實論（Satyasiddhi Śāstra）中，諸心心法前後別生，不說相應。大乘所說大多與毗曇（Abhidhamma）相同。所說不同之處在於，無漏的他心智通在見道位，菩薩在見道位也能了達他人心。 第八門中說明修智的意義。依據毗曇，主要只有兩種。廣分則有十種。所說的兩種，是指其中的兩個方面。一是就行修和得修來分。現在修起名為行修。依據現在所生起，種類增明。在於未來顯現成就彼法，名為得修。相狀如何？如苦諦下具苦、無常、空、無我等四種聖行。現觀一行名為行修。未來苦下四行增明也為得修。
【English Translation】 English version: The so-called manas-indriya (faculty of mind, root of consciousness), somanassa-indriya (faculty of joy, root of pleasant mental feeling), sukha-indriya (faculty of happiness, root of pleasant physical feeling), upekkhā-indriya (faculty of equanimity, root of neutral feeling), saddhā-indriya (faculty of faith, root of conviction), viriya-indriya (faculty of vigor, root of effort), sati-indriya (faculty of mindfulness, root of memory), samādhi-indriya (faculty of concentration, root of focus), and the three anāsava-indriya (undefiled roots). In the first and second Dhyanas, it corresponds to the somanassa-indriya. In the third Dhyana, it corresponds to the sukha-indriya. If based on future and intermediate Dhyanas, as well as the fourth Dhyana and above, it corresponds to the upekkhā-indriya. In all planes, it corresponds to the manas-indriya, saddhā-indriya, viriya-indriya, sati-indriya, and samādhi-indriya, these five roots. In the Path of Seeing (Sotāpanna-magga), it corresponds to the anaññātaññassāmītindriya (faculty of 'I shall know the unknown'). In the Path of Cultivation (Arahatta-magga), it corresponds to the aññindriya (faculty of knowledge). In the Fruit of No-More-Learning (Arahatta-phala), it corresponds to the aññā-indriya (faculty of final knowledge). In these three stages, the number of wisdom corresponds to the remaining mental factors. The substance of wisdom is prajna (wisdom), therefore it is not said to correspond to the wisdom root. Because this is an undefiled dharma of the mind plane, it cannot correspond to the domanassa-indriya (faculty of displeasure). Other non-mental dharmas cannot co-arise, therefore it does not correspond to the five sense faculties such as the eye, the purisindriya (faculty of masculinity), the itthindriya (faculty of femininity), and the jīvitindriya (faculty of life). The khaye-ñāṇa (knowledge of destruction) and anutpāda-ñāṇa (knowledge of non-arising) correspond to nine roots. Among the preceding eleven, excluding the unknown root and the known root. Because in the fruit of no-more-learning, the undefiled paracitta-ñāṇa (knowledge of others' minds) corresponds to ten roots. Among the preceding eleven, excluding the unknown root, because in the Path of Seeing, one cannot understand the minds of others, how can it correspond to the unknowing? Although that paracitta-ñāṇa does not correspond to the knowledge of destruction and the knowledge of non-arising, it can correspond to the mental factors alongside the view of the fruit of no-more-learning, therefore it is also called corresponding to the unknowing. The defiled paracitta-ñāṇa corresponds to eight roots. Among the preceding eleven, excluding the three undefiled roots, it corresponds to the remaining roots. The sama-ñāṇa (equal knowledge), a single type, corresponds to ten roots, namely the manas-indriya, saddhā-indriya, viriya-indriya, sati-indriya, samādhi-indriya, and the five feeling roots. In the Satyasiddhi Śāstra, the mental factors arise separately before and after, and are not said to correspond. What the Mahayana says is mostly the same as the Abhidhamma. The difference is that the undefiled knowledge of others' minds is common in the Path of Seeing, because Bodhisattvas in the Path of Seeing can also understand the minds of others. In the eighth section, the meaning of cultivating wisdom is explained. According to the Abhidhamma, there are mainly only two types. Broadly divided, there are ten types. The two types refer to two aspects within them. One is divided according to practice cultivation and attainment cultivation. The present arising of cultivation is called practice cultivation. Based on what arises in the present, the types are increasingly clarified. The manifestation and accomplishment of that dharma in the future is called attainment cultivation. What is the appearance like? For example, under the Truth of Suffering, there are four noble practices: suffering, impermanence, emptiness, and non-self. The present contemplation of one practice is called practice cultivation. The future clarification and increase of the four practices under the Truth of Suffering is also attainment cultivation.
若依成實但立行修。破彼得修故。彼成實九智品云。未來未起云何有得。若未來業已有得者一切未來未起之法皆應有得。以何障故有得不得。此是初門。二就得修習修分二。先曾修得中間退失后還得者名為得修。如人先得初禪定竟後起欲結退失彼定。后斷欲結至彼第九解脫道。時先所失者今還得之。雖未現入而得屬已說為得修。如是一切于現在世方便修起名為習修。成實論中但立習修。破彼得修故。彼成實九智品云。若不現入云何名得。如人自言。我善知書而不成一字。彼亦如是。何有此義。二修不同。有此兩門。次廣論十。于中略以三門分別。一列十修。二明所修心智差別。三廣明修。言十修者如毗曇說。一自分修。如見道中。現觀苦諦未來還於苦行增明。不及余諦名自分修。余亦如是。二增觀修。如見道中。于彼苦集滅比智邊兼修等智名增觀修。是義云何。如人依于未來禪上地入見諦道。至彼苦集滅比智時。能令欲界及未來禪等智增明。不修上智。乃至四禪皆亦如是。唯修自地及下等智而不修上。何故唯此三比智邊得修等智。凡夫本來曾依等智厭下苦集。欣求上滅而不能得。后入見道三比智時。斷上二界迷諦惑盡適彼所作。故能令彼等智增明。何故於彼道比智邊不修等智。凡夫本來不修聖道。故道起時不修等智。
【現代漢語翻譯】 現代漢語譯本 若依據《成實論》，只承認習修，是爲了破斥得修的觀點。因為《成實論》九智品中說：『未來的、尚未生起的，怎麼能說已經獲得呢？如果未來的業已經獲得，那麼一切未來尚未生起的法都應該已經獲得。有什麼障礙導致有的能獲得，有的不能獲得呢？』這是第一個方面。 第二個方面，就獲得和修習分為得修和習修兩種。先前曾經修得，中間退失，後來又重新獲得的，稱為得修。例如，有人先前獲得了初禪定，後來因為生起欲界的煩惱而退失了那個禪定。之後斷除了欲界的煩惱，達到了第九解脫道時，先前所失去的禪定又重新獲得了。雖然還沒有實際進入禪定，但已經屬於自己，這就被稱為得修。像這樣，一切在現在世通過方便修習而生起的，稱為習修。《成實論》中只承認習修，是爲了破斥得修的觀點。因為《成實論》九智品中說：『如果沒有實際證入，怎麼能稱為獲得呢？就像有人說，我精通書法，卻寫不了一個字。』這就像這種情況。怎麼會有這種道理呢？ 兩種修習不同，所以有這兩種說法。 接下來廣泛地討論十種修。其中簡略地用三個方面來分別：一是列出十種修，二是說明所修的心和智慧的差別，三是廣泛地闡明修習。 所說的十種修，如《毗曇》所說：一是自分修（Sva-bhāga-bhāvanā），例如在見道中，現觀苦諦時，未來還會對苦諦的行相更加明瞭，但不如對其他諦的明瞭，這稱為自分修。其餘的諦也是這樣。二是增觀修（Adhikāra-bhāvanā），例如在見道中，在苦集滅比智（duḥkha-samudaya-nirodha-anvaya-jñāna）的旁邊，兼修其他的智，稱為增觀修。這是什麼意思呢？例如，有人依靠未來禪的上地進入見諦道，到了苦集滅比智時，能夠使欲界和未來禪等智更加明瞭，但不修習上智。乃至四禪也是這樣，只修習自地和下等的智，而不修習上智。為什麼只有在這三個比智的旁邊才能修習其他的智呢？凡夫本來曾經依靠其他的智厭惡地獄的苦集，欣求上界的滅，但不能得到。後來進入見道，在三個比智時，斷除了上二界的迷諦惑，恰好完成了他所要做的事情，所以能夠使其他的智更加明瞭。為什麼在道比智（mārga-anvaya-jñāna）的旁邊不修習其他的智呢？凡夫本來不修習聖道，所以道生起的時候不修習其他的智。
【English Translation】 English version If according to the Satyasiddhi Shastra (成實論), only the practice of cultivation (習修, abhyāsa-bhāvanā) is established, it is to refute the view of attainment through cultivation (得修, prāpti-bhāvanā). Because the Satyasiddhi Shastra's (成實論) Chapter on Nine Wisdoms (九智品) says: 'How can something that is future and has not yet arisen be said to have been attained? If future karma has already been attained, then all future dharmas that have not yet arisen should have been attained. What obstacle prevents some from being attained and others not?' This is the first aspect. The second aspect divides attainment and cultivation into two: attainment through cultivation (得修, prāpti-bhāvanā) and practice of cultivation (習修, abhyāsa-bhāvanā). That which was previously cultivated and attained, then lost through regression, and later regained, is called attainment through cultivation. For example, someone previously attained the first dhyana (初禪定, prathama-dhyāna), but later, due to the arising of desires (欲結, kāma-samyojana), lost that dhyana. Later, they severed the desires and reached the ninth path of liberation (第九解脫道, navama-vimukti-mārga). At that time, what was previously lost is now regained. Although not currently entered, it is considered to belong to oneself, and this is called attainment through cultivation. Likewise, all that is aroused through skillful practice in the present world is called the practice of cultivation. The Satyasiddhi Shastra (成實論) only establishes the practice of cultivation to refute the view of attainment through cultivation. Because the Satyasiddhi Shastra's (成實論) Chapter on Nine Wisdoms (九智品) says: 'If there is no actual entry, how can it be called attainment? It is like someone saying, 'I am proficient in calligraphy, but I cannot write a single character.' It is like that situation. How can there be such a meaning?' The two cultivations are different, so there are these two explanations. Next, there is a broad discussion of the ten cultivations. Among them, they are briefly distinguished by three aspects: first, listing the ten cultivations; second, explaining the differences in the mind and wisdom cultivated; and third, broadly elucidating the cultivation. The so-called ten cultivations, as the Abhidharma (毗曇) says: first, self-division cultivation (自分修, sva-bhāga-bhāvanā), such as in the path of seeing (見道, darśana-mārga), when directly perceiving the truth of suffering (苦諦, duḥkha-satya), in the future, one will further clarify the aspects of suffering, but not as clearly as the other truths, this is called self-division cultivation. The remaining truths are also like this. Second, increasing observation cultivation (增觀修, adhikāra-bhāvanā), such as in the path of seeing (見道, darśana-mārga), alongside the knowledge of inference regarding suffering, origination, and cessation (苦集滅比智, duḥkha-samudaya-nirodha-anvaya-jñāna), concurrently cultivating other knowledges, this is called increasing observation cultivation. What does this mean? For example, someone relies on the higher ground of future dhyana (禪, dhyāna) to enter the path of seeing (見諦道, darśana-satya-mārga), when reaching the knowledge of inference regarding suffering, origination, and cessation (苦集滅比智, duḥkha-samudaya-nirodha-anvaya-jñāna), they can make the knowledge of the desire realm and future dhyana, etc., more clear, but they do not cultivate the higher knowledge. Even the four dhyanas (四禪, catvāri dhyānāni) are like this, only cultivating the knowledge of their own ground and lower grounds, but not cultivating the higher knowledge. Why is it that only alongside these three knowledges of inference can other knowledges be cultivated? Ordinary beings (凡夫, pṛthagjana) originally relied on other knowledges to厭惡(厭下) the suffering and origination of the lower realms, and欣求(欣求) the cessation of the higher realms, but could not attain it. Later, entering the path of seeing (見道, darśana-mārga), at the time of the three knowledges of inference, they severed the delusions regarding the truths of the upper two realms, precisely completing what they needed to do, so they can make the other knowledges more clear. Why is it that alongside the knowledge of inference regarding the path (道比智, mārga-anvaya-jñāna), other knowledges are not cultivated? Ordinary beings (凡夫, pṛthagjana) originally did not cultivate the noble path (聖道, ārya-mārga), so when the path arises, other knowledges are not cultivated.
三離欲修。如離欲結。至第九品解脫道時。初禪地中有漏功德悉皆得之。如是一切。四同治修。人以義同。論中無名。其義云何。如欲界中修道煩惱。未來禪中漏無漏德同能治斷名為同治。修相云何。彼無漏中有四法智及與等智。此五種中趣起一種斷彼欲結餘者悉得。以無障故。欲結如是。初禪修七。
二禪地家方便等智及彼初禪未來中間無漏功德齊能治斷名為同治。彼無漏中滅道法智及四比智並上等智。此七種中趣起一種斷初禪結餘者悉得名同治修。問曰。初禪未來中間無漏功德離欲結時應先得竟。今云何言斷初禪結方始得乎。釋言。一切下地無漏能斷上地修道惑者。斷下結時悉皆未得。斷上結時方始得之。故為此說。欲界初禪同治既然。餘地類爾。五依本修。修四法智令上比智而得增明名依本修。良以法智是比智本故修法智比智增明。六乘上修。修上功德令下增明名乘上修。見修不同。所修亦異。異相如何。見道之中約所依禪及望下地以辨修義。不望斷處。如前所說。依未來禪入見諦道。斷除三界一切見惑唯修未來欲界等智不修上地。乃至四禪類亦同爾。修道之中約斷辨修。不約所依。如依未來發無漏慧。斷除欲界及初禪惑。初禪已下功德增明。斷二禪惑二禪已下功德增明。乃至斷除非想修惑三界功德齊得
增明。如依未來約斷修下。乃至依彼無所有處修斷例爾。良以見惑迷理煩惱雖復斷除不得上禪。為是不得斷處辨修。修道煩惱隨地繫縛。若斷下結則得上禪。是故約其斷處辨修。此是一異。又見道中乘上通修欲界等智。修道之中乘上但修八禪等智不修欲界。何故如是。欲界之心亦能厭離苦集之過。欣求息滅修順於見道。是故見解通修彼智。欲界等智于彼修惑無同治義。為是不修。七轉根修。信解脫人求于見到。時解脫人求于不時。名為轉根。學人轉根修一無礙一解脫道。即能斷除障根無知。轉鈍作利。無學修習九無礙道九解脫道方能轉根。何故如是。良以學人結患未盡求利心猛故。一無礙一解脫道便能轉根。無學結盡求利心賒。故九無礙九解脫道方能轉根。八熏禪修。熏法如何。聖人先得第四禪。已先熏第四。先入百千無漏心中。次入百千有漏心中。復入百千無漏心中。兩邊無漏中間有漏名為熏禪。以漸略之乃至最後二無漏心。后二無漏名為熏禪方便道成。各別一心名熏禪成。成中初二亦為無礙。后一解脫。次熏三禪乃至初禪。作法同前。九修通修。依於四禪根本之定修習五通名修通修。如后六通章中具辨。修習身通他心宿命。各一無礙一解脫道皆在定中。修天眼耳各一無礙在於定中。通體定外。十大明云除發彰修。
【現代漢語翻譯】 現代漢語譯本： 增明：如果依據未來之約來斷除地獄之修，乃至依據彼無所有處來修斷，道理相同。因為見惑迷惑真理，煩惱雖然斷除，卻不能得到上禪。這是爲了辨別不能斷除之處而進行的修習。修道中的煩惱隨著所處的境界而繫縛。如果斷除了地獄的結縛，就能得到上禪。因此，這是依據斷除之處來辨別修習。這是一點不同之處。 另外，在見道中，可以同時修習通往欲界等地的智慧。在修道中，只能修習通往八禪等地的智慧，而不能修習通往欲界的智慧。為什麼會這樣呢？因為欲界的心也能厭離苦集之過患，欣求息滅，修習順應見道。因此，見解上可以同時修習彼智。而欲界等地的智慧對於修惑沒有共同治理的意義，所以不修習。 七、轉根修：信解脫的人尋求見到真理，時解脫的人尋求不時解脫，這叫做轉根。學人通過轉根修習一個無礙道和一個解脫道，就能斷除障礙根性的無知，使遲鈍變得敏銳。無學之人修習九個無礙道和九個解脫道才能轉根。為什麼會這樣呢？因為學人結縛的煩惱還沒有斷盡，求利之心強烈，所以一個無礙道和一個解脫道就能轉根。無學之人結縛已經斷盡，求利之心淡薄，所以需要九個無礙道和九個解脫道才能轉根。 八、熏禪修：熏法是怎樣的呢？聖人先得到第四禪，已經先熏習了第四禪。先進入百千個無漏心中，然後進入百千個有漏心中，再進入百千個無漏心中。兩邊是無漏心，中間是有漏心，這叫做熏禪。逐漸減少，乃至最後是兩個無漏心。最後的兩個無漏心叫做熏禪方便道成就。各自一心叫做熏禪成就。成就中，最初的兩個也是無礙道，最後一個是解脫道。然後熏習三禪乃至初禪，方法與前面相同。 九、修通修：依靠四禪根本之定修習五通，叫做修通修。如後面的六通章中詳細辨別。修習身通、他心通、宿命通，各用一個無礙道和一個解脫道，都在定中。修習天眼通、天耳通，各用一個無礙道，也在定中。神通的本體在定外。 十大明說：除去發彰修。
【English Translation】 English version: Augmentation and Illumination: If, according to the future agreement, one severs and cultivates the lower realms, and even if one cultivates severance based on the realm of 'neither perception nor non-perception' (無所有處), the principle is the same. This is because, although the afflictions of view-delusion (見惑) that obscure the truth are severed, one cannot attain higher dhyanas (禪). This is to discern the cultivation in places where severance is not possible. The afflictions of the path of cultivation (修道) are bound to their respective realms. If one severs the lower fetters, one can attain higher dhyanas. Therefore, this is to discern cultivation based on the place of severance. This is one difference. Furthermore, in the path of seeing (見道), one can simultaneously cultivate wisdom that leads to the desire realm (欲界) and other realms. In the path of cultivation (修道), one can only cultivate wisdom that leads to the eight dhyanas (八禪) and other realms, but not wisdom that leads to the desire realm. Why is this so? Because the mind of the desire realm can also detest the faults of suffering and accumulation (苦集), and joyfully seek cessation, cultivating in accordance with the path of seeing. Therefore, in terms of understanding, one can simultaneously cultivate that wisdom. However, wisdom pertaining to the desire realm does not have the meaning of jointly governing afflictions of cultivation, so it is not cultivated. Seven, Transformation of Faculties Cultivation: A person liberated by faith (信解脫) seeks to see the truth, while a person liberated by time (時解脫) seeks liberation at any time. This is called transformation of faculties (轉根). A learner (學人) transforms their faculties by cultivating one unobstructed path (無礙道) and one liberation path (解脫道), which can sever the ignorance that obstructs the faculties, making the dull sharp. A non-learner (無學) transforms their faculties only by cultivating nine unobstructed paths and nine liberation paths. Why is this so? Because the learner's afflictions are not yet exhausted, and their desire for benefit is strong, so one unobstructed path and one liberation path can transform their faculties. The non-learner's afflictions are exhausted, and their desire for benefit is weak, so nine unobstructed paths and nine liberation paths are needed to transform their faculties. Eight, Perfuming Dhyana Cultivation: What is the method of perfuming (熏法)? A sage first attains the fourth dhyana (第四禪), having already perfumed the fourth dhyana. First, they enter hundreds of thousands of non-leaking minds (無漏心), then they enter hundreds of thousands of leaking minds (有漏心), and then they enter hundreds of thousands of non-leaking minds again. Non-leaking minds on both sides, with leaking minds in the middle, this is called perfuming dhyana (熏禪). Gradually reducing it, until finally there are two non-leaking minds. The final two non-leaking minds are called the accomplishment of the expedient path of perfuming dhyana. Each individual mind is called the accomplishment of perfuming dhyana. In the accomplishment, the first two are also unobstructed paths, and the last one is a liberation path. Then, one perfumes the third dhyana and even the first dhyana, using the same method as before. Nine, Cultivation of Supernormal Powers: Relying on the fundamental samadhi (根本之定) of the four dhyanas to cultivate the five supernormal powers (五通) is called cultivation of supernormal powers (修通修). As explained in detail in the chapter on the six supernormal powers later. Cultivating the supernormal powers of the body (身通), knowing others' minds (他心通), and knowing past lives (宿命通), each uses one unobstructed path and one liberation path, all within samadhi. Cultivating the supernormal powers of the heavenly eye (天眼通) and the heavenly ear (天耳通), each uses one unobstructed path, also within samadhi. The essence of the supernormal powers is outside of samadhi. The Ten Great Illuminations say: Remove, reveal, manifest, and cultivate.
羅漢證得無學果時。一切功德悉得明凈。此十種中自分增觀唯在見道。離欲同治及與依本唯在修道。大明發彰偏在無學。乘上一種通於見修。轉根熏禪及與修通通修無學。毗曇如是。若依成實一切功德唯現起者名之為修。余不名修。故不論十。大乘法中次應分有。文中不說(此一門竟)。
次明所修心智差別。依如毗曇十智離分有其二百九心心差別。大例有四。一斷結心見道修道無礙解脫通有一百七十八心。斷見諦惑有十六心。八忍八智。斷修道惑有其一百六十二心。斷欲界惑乃至非想。九地之中各有九品無礙解脫。通前見解合為一百七十八心。二轉根心有其二十。學人轉根有其二心。謂一無礙一解脫道。無學轉根有十八心。謂九無礙九解脫道。三熏禪心有其三種。初一無漏。次一有漏。后一無漏。前二無礙。后一解脫。四修通心。于中有八。謂五無礙及三解脫。除卻天眼天耳通體。以此二種是無記故不就論修。此等合說有二百九心。成實大乘以無量心斷諸煩惱。不可定數(此二門竟)。
次約前義明修多少。于中有四。一就斷結一百七十八心之中明修多少。于中約就外凡內凡見修無學明修多少。外凡位中但修一智。或復修二。是義云何。凡夫修習八禪等智。斷欲界結至無所有。一一地中各九無礙及九解
【現代漢語翻譯】 現代漢語譯本：當阿羅漢證得無學果位時，一切功德都變得明凈。在這十種功德中，『自分增觀』只在見道位，『離欲同治』和『依本』只在修道位，『大明發彰』偏重於無學位，『乘上』這一種則貫通見道和修道。『轉根』、『熏禪』以及『修通』則貫通修道和無學道。《毗曇》中是這樣說的。如果依照《成實論》的觀點，一切功德只有在現起作用時才稱為『修』，其餘情況不稱為『修』，所以不討論這十種功德。在大乘佛法中，應該依次進行分析，但文中沒有詳細說明（這一部分結束）。
接下來闡明所修的心智差別。依照《毗曇》的觀點，十智的差別可以分為二百零九種心心所的差別。大致可以分為四類：一是斷結心，見道和修道的無礙解脫共有178種心。斷見諦惑有16種心，即八忍和八智。斷修道惑有162種心，斷除欲界惑乃至非想非非想處天的九地中，每一地都有九品無礙解脫。加上前面的見道解脫，總共有178種心。二是轉根心，有20種。學人轉根有2種心，即一種無礙道和一種解脫道。無學轉根有18種心，即九種無礙道和九種解脫道。三是熏禪心，有3種，第一個是無漏，第二個是有漏，第三個是無漏。前兩種是無礙，后一種是解脫。四是修通心，其中有8種，即五種無礙和三種解脫。除去天眼通和天耳通的本體，因為這兩種是無記的，所以不在此討論。這些加起來共有209種心。《成實論》和大乘佛教認為可以用無量心來斷除各種煩惱，無法確定數量（這一部分結束）。
接下來根據前面的意義闡明修行的多少。其中有四點：一是就斷結的178種心中說明修行的多少。其中根據外凡、內凡、見道、修道、無學來闡明修行的多少。在外凡位中，只修行一種智慧，或者修行兩種。這是什麼意思呢？凡夫修習八禪等智慧，斷除欲界結到無所有處天，每一地中各有九種無礙和九種解脫
【English Translation】 English version: When an Arhat attains the state of No-More-Learning (Wu Xue Guo), all merits become clear and pure. Among these ten types of merits, 'Self-Division Increase Observation' (Zi Fen Zeng Guan) is only in the Path of Seeing (Jian Dao). 'Separation from Desire and Co-Governance' (Li Yu Tong Zhi) and 'Relying on the Root' (Yi Ben) are only in the Path of Cultivation (Xiu Dao). 'Great Illumination Manifestation' (Da Ming Fa Zhang) is primarily in the state of No-More-Learning. 'Riding Above' (Cheng Shang) permeates both the Path of Seeing and the Path of Cultivation. 'Transformation of Roots' (Zhuan Gen), 'Perfuming Meditation' (Xun Chan), and 'Cultivating Supernatural Powers' (Xiu Tong) permeate the Path of Cultivation and the state of No-More-Learning. This is how it is described in the Abhidharma (Pi Tan). According to the Tattvasiddhi Shastra (Cheng Shi Lun), only merits that are actively arising are called 'cultivation' (Xiu); other situations are not called 'cultivation,' so these ten types of merits are not discussed. In Mahayana Buddhism, there should be a sequential analysis, but the text does not elaborate (this section ends).
Next, the differences in the mind and wisdom cultivated are explained. According to the Abhidharma, the differences in the ten wisdoms can be divided into 209 types of mind-moments (Xin Xin Suo). Roughly, they can be divided into four categories: First, the mind of cutting off fetters (Duan Jie Xin), the unobstructed liberation (Wu Ai Jie Tuo) of the Path of Seeing and the Path of Cultivation together have 178 types of minds. Cutting off the delusions of the Path of Seeing (Jian Di Huo) has 16 types of minds, namely the eight acceptances (Ba Ren) and eight wisdoms (Ba Zhi). Cutting off the delusions of the Path of Cultivation (Xiu Dao Huo) has 162 types of minds, cutting off the delusions of the Desire Realm (Yu Jie) up to the Realm of Neither Perception Nor Non-Perception (Fei Xiang Fei Fei Xiang Chu Tian), in each of the nine grounds (Jiu Di), there are nine grades of unobstructed liberation. Adding the previous liberation of the Path of Seeing, there are a total of 178 types of minds. Second, the mind of transforming roots (Zhuan Gen Xin) has 20 types. A learner transforming roots has 2 types of minds, namely one unobstructed path and one path of liberation. A non-learner transforming roots has 18 types of minds, namely nine unobstructed paths and nine paths of liberation. Third, the mind of perfuming meditation (Xun Chan Xin) has 3 types, the first is unconditioned (Wu Lou), the second is conditioned (You Lou), and the third is unconditioned. The first two are unobstructed, and the last one is liberation. Fourth, the mind of cultivating supernatural powers (Xiu Tong Xin) has 8 types, namely five unobstructed and three liberations. Excluding the essence of the divine eye (Tian Yan Tong) and the divine ear (Tian Er Tong), because these two are neutral (Wu Ji), they are not discussed here. These together have 209 types of minds. The Tattvasiddhi Shastra and Mahayana Buddhism believe that countless minds can be used to cut off various afflictions, and the number cannot be determined (this section ends).
Next, based on the previous meaning, the amount of cultivation is explained. There are four points: First, the amount of cultivation is explained in the 178 types of minds of cutting off fetters. Among them, the amount of cultivation is explained based on outer ordinary person (Wai Fan), inner ordinary person (Nei Fan), Path of Seeing, Path of Cultivation, and No-More-Learning. In the position of outer ordinary person, only one wisdom is cultivated, or two are cultivated. What does this mean? Ordinary people cultivate the wisdom of the eight meditations (Ba Chan) etc., cutting off the fetters of the Desire Realm up to the Realm of Nothingness (Wu Suo You Chu Tian), in each ground there are nine unobstructed and nine liberations.
脫。一切無礙及欲界地八解脫道唯修等智。餘一切地解脫之道皆修二智。所謂等智及他心智。初禪對治至第三禪。此三地中第九解脫望其自地他心之智有其得修。望下地心有乘上修。自余解脫唯望下地他心之智有乘上修。無有自地得修之義。內凡位中七方便人唯修等智。道理其唯暖等四心名為內凡。今此對彼常沒外凡七方便人同名內凡。見道位中十五心來。前後通說具修七智。除盡無生非無學故。除他心智未離欲故。同時修二。苦比智邊兼修等智。集滅比智修相亦然。道比智時或修六智。或復修七。言修六者次第之人。必依未來入見諦道一時修六。謂四諦智法智比智。現修道比得修余智。問曰。余智在於向中。云何道比得修余智。依如毗曇得須陀時舍前別得。更起總得得前諸智通為果體。成實不爾。故彼成實九智品云。無漏一得乃至涅槃終不中舍。故得果時更無總得。言修七者超越之人。依四本禪入見諦者。彼欲界結先斷除故。至第十六道比智時具修七智。修前六種及他心智。次就九地修惑對治無礙解脫一百六十二心之中明修多少。欲結對治九品無礙八解脫來但修七智。謂四諦智法智比智及與等智。依同治修修四諦智法智等智。就依本修修于比智。第九解脫修習八智。修前七種及他心智。初禪對治至無所有。無礙道邊
【現代漢語翻譯】 現代漢語譯本 脫（脫離）。一切無礙解脫以及欲界地的八解脫道，僅僅修習等智（平等智慧）。其餘一切地的解脫道，都修習兩種智慧，即等智和他心智（瞭解他人心念的智慧）。 初禪的對治（斷除煩惱）直到第三禪。這三地中，第九解脫對於其自地和他心智來說，可以獲得修習。對於下地的心來說，有向上修習的情況。其餘的解脫，僅僅對於下地的他心智有向上修習的情況，沒有在自地獲得修習的意義。 內凡位中的七方便人，僅僅修習等智。道理在於只有暖、頂、忍、世間第一這四心才被稱為內凡。現在這裡將他們與常沒外凡的七方便人一同稱為內凡。見道位中的十五心以來，前後貫通地說，都修習七種智慧。除去盡智（知煩惱已盡的智慧）和無生智（知未來不再生的智慧），因為他們還不是無學（已經完成修學的人）。除去他心智，因為他們還沒有脫離欲界。 同時修習兩種智慧。在苦比智（對苦諦的比較智慧）的階段，兼修等智。集比智（對集諦的比較智慧）和滅比智（對滅諦的比較智慧）修習的情況也是這樣。在道比智（對道諦的比較智慧）的時候，或者修習六種智慧，或者修習七種智慧。所說修習六種智慧，是指次第修習的人，必定依靠未來進入見諦道（證悟真理的道路），一時修習六種智慧，即四諦智（對四聖諦的智慧）、法智（對欲界法的智慧）、比智（比較智慧）。現在修習道比智，可以獲得修習其餘智慧。 問：其餘智慧在向位（趨向果位的階段）中，為什麼道比智可以獲得修習其餘智慧？ 答：依照《毗曇》（佛教論書），獲得須陀洹果（預流果）時，捨棄之前的個別獲得，重新獲得總體的獲得，使之前獲得的各種智慧都成為果體的組成部分。但《成實論》不這樣認為。所以《成實論》的九智品中說，無漏的獲得一旦獲得，直到涅槃（寂滅）都不會中途捨棄。所以獲得果位時，不再有總體的獲得。所說修習七種智慧，是指超越修習的人，依靠四本禪（四種根本禪定）進入見諦道的人，因為他們欲界的煩惱已經先被斷除。到第十六道比智時，具足修習七種智慧，修習之前的六種智慧以及他心智。 接下來就九地（九種禪定境界）修惑（修所斷的煩惱）對治的無礙解脫一百六十二心中，說明修習智慧的多少。欲結（欲界的煩惱）對治的九品無礙和八解脫時，僅僅修習七種智慧，即四諦智、法智、比智以及等智。依靠同治（相同的對治）修習四諦智、法智、等智。就依靠本修（根本的修習）修習比智。第九解脫修習八種智慧，修習之前的七種智慧以及他心智。初禪的對治直到無所有處（一種禪定境界）的無礙道邊。
【English Translation】 English version 』Tuō』 (Release). All unobstructed liberations and the eight liberations of the desire realm only cultivate 『Samatā-jñāna』 (equanimity wisdom). The paths of liberation in all other realms cultivate two wisdoms: 『Samatā-jñāna』 and 『Paracitta-jñāna』 (wisdom of knowing others' minds). From the counteractive measures of the first Dhyana (meditative state) up to the third Dhyana. In these three realms, the ninth liberation can be attained and cultivated with respect to its own realm and the wisdom of knowing others' minds. With respect to the minds of the lower realms, there is an upward cultivation. The remaining liberations only have upward cultivation with respect to the wisdom of knowing others' minds in the lower realms. There is no meaning of attaining and cultivating in one's own realm. The seven expedient persons in the inner mundane position only cultivate 『Samatā-jñāna』. The reason is that only the four minds of 『warmth』, 『peak』, 『patience』, and 『the highest worldly dharma』 are called inner mundane. Now, here, they are collectively called inner mundane along with the seven expedient persons of the constantly submerged outer mundane. From the fifteen minds in the stage of the path of seeing, it is said throughout that all seven wisdoms are cultivated. Except for 『Kṣaya-jñāna』 (wisdom of the exhaustion of defilements) and 『Anutpāda-jñāna』 (wisdom of non-arising), because they are not yet 『non-learners』 (those who have completed their learning). Except for 『Paracitta-jñāna』, because they have not yet left the desire realm. Two wisdoms are cultivated simultaneously. At the stage of 『Dukkha-anvaya-jñāna』 (inferential knowledge of suffering), 『Samatā-jñāna』 is also cultivated. The cultivation of 『Samudaya-anvaya-jñāna』 (inferential knowledge of the arising of suffering) and 『Nirodha-anvaya-jñāna』 (inferential knowledge of the cessation of suffering) is also the same. At the time of 『Mārga-anvaya-jñāna』 (inferential knowledge of the path), either six wisdoms are cultivated, or seven wisdoms are cultivated. The so-called cultivation of six wisdoms refers to those who cultivate in sequence, who must rely on the future to enter the path of seeing and cultivate six wisdoms at once, namely the four 『Satya-jñānas』 (wisdoms of the four noble truths), 『Dharma-jñāna』 (knowledge of the Dharma), and 『Anvaya-jñāna』 (inferential knowledge). Now, cultivating 『Mārga-anvaya-jñāna』, one can attain and cultivate the remaining wisdoms. Question: The remaining wisdoms are in the stage of 『approaching the fruit』, so why can 『Mārga-anvaya-jñāna』 attain and cultivate the remaining wisdoms? Answer: According to the 『Abhidharma』 (Buddhist philosophical texts), when attaining the 『Srotāpanna-phala』 (stream-enterer fruit), one abandons the previous individual attainments and re-attains the overall attainment, making all the previously attained wisdoms components of the fruit body. But the 『Satyasiddhi Śāstra』 does not think so. Therefore, the 『Satyasiddhi Śāstra』 says in the chapter on the nine wisdoms that once a 『non-outflow』 (untainted) attainment is attained, it will never be abandoned midway until 『Nirvana』 (cessation). Therefore, when attaining the fruit, there is no longer an overall attainment. The so-called cultivation of seven wisdoms refers to those who cultivate transcendentally, who rely on the four 『basic Dhyanas』 (four fundamental meditative states) to enter the path of seeing, because their defilements of the desire realm have already been eliminated first. By the time of the sixteenth 『Mārga-anvaya-jñāna』, they fully cultivate seven wisdoms, cultivating the previous six wisdoms and 『Paracitta-jñāna』. Next, regarding the one hundred and sixty-two minds of unobstructed liberation in the nine realms (nine meditative states) of cultivating the counteractive measures against the defilements (to be eliminated by cultivation), it is explained how much wisdom is cultivated. During the nine grades of unobstructedness and eight liberations of counteracting the defilements of the desire realm, only seven wisdoms are cultivated, namely the four 『Satya-jñānas』, 『Dharma-jñāna』, 『Anvaya-jñāna』, and 『Samatā-jñāna』. Relying on the same counteractive measure, one cultivates the four 『Satya-jñānas』, 『Dharma-jñāna』, and 『Samatā-jñāna』. Relying on the fundamental cultivation, one cultivates 『Anvaya-jñāna』. The ninth liberation cultivates eight wisdoms, cultivating the previous seven wisdoms and 『Paracitta-jñāna』. The counteractive measures of the first Dhyana up to the edge of the unobstructed path of the realm of nothingness.
齊修七智。除盡無生及他心智。以在學故除盡無生。不容豫故不修他心。彼一切地解脫道邊齊修八智除盡無生。問曰。何故欲界治中唯第九品解脫道邊得修他心。餘地一切解脫道邊齊修他心。釋言。他心唯依四禪根本處起。欲界第九解脫道時得根本禪。亦得他心。前八解脫道未得本禪。為是不修。初二三禪對治道中。前八解脫望下地心有乘上修。第九解脫望其自地他心之智有其得修。望下地心有乘上修。四禪對治至無所有。一切解脫于其自地雖無得修望下地心有乘上修。為是不類。非想對治九無礙道各修六智。謂四諦智法智比智。云何能得修於法智。滅道法智慧斷彼結。同治修故。以何義故不修等智。等智不能斷非想結。無同治故。前八解脫修於七智。除盡無生及與等智。第九解脫是其大明發彰修故。修一切地十智功德。上來第一就斷結心明修多少。二就轉根二十種心明修多少。若是學人依未來禪而轉根者。無礙解脫同修六智。除他心智。他心在於根本禪故。亦除等智。似見道故除盡無生。非無學故。學人依於四根本禪而轉根者。彼無礙道亦修六智。與前相似。解脫修七。加他心智。轉根要依六地禪故不依無色。是故不說。若無學人依未來禪而轉根者。但修七智除他心智。他心在於根本禪。故亦除等智。似見道故除盡
【現代漢語翻譯】 現代漢語譯本 齊修七智（同時修習七種智慧）。除盡無生智（斷盡不再生的智慧）及他心智（瞭解他人內心的智慧）。因為還在學習的階段，所以斷盡無生智。因為不容許提前，所以不修習他心智。在一切地的解脫道（從束縛中解脫的道路）的邊緣，同時修習八智（八種智慧），斷盡無生智。問：為什麼在欲界（指眾生有情慾和物質欲的世界）的對治中，只有第九品解脫道的邊緣才能修習他心智，而在其他一切地的解脫道邊緣都能同時修習他心智？答：他心智只能依靠四禪（色界四種禪定境界）的根本處（根本禪定）生起。欲界的第九解脫道時才能得到根本禪，也才能得到他心智。之前的八個解脫道沒有得到根本禪，因此不修習。初禪、二禪、三禪的對治道中，前八個解脫道相對於下地的心來說，有向上修習的可能。第九個解脫道相對於其自身地的他心智來說，有可以修習的可能。相對於下地的心來說，有向上修習的可能。四禪的對治直到無所有處（無色界的一種禪定境界），一切解脫對於其自身地來說，雖然沒有可以修習的，但相對於下地的心來說，有向上修習的可能，因此不相同。非想非非想處（無色界的最高禪定境界）的對治，九無礙道（九種無礙的智慧）各自修習六智，即四諦智（苦集滅道四種真理的智慧）、法智（瞭解自身所處世界的智慧）、比智（通過比較瞭解其他世界的智慧）。如何能夠修習法智？滅道法智（通過滅和道來了解自身所處世界的智慧）能夠斷除那些煩惱結，因為是共同對治修習的緣故。因為什麼緣故不修習等智（平等智慧）？等智不能斷除非想非非想處的煩惱結，因為不是共同對治的緣故。前八個解脫修習七智，斷盡無生智以及等智。第九個解脫是其大光明發揚彰顯的時候，因此修習一切地的十智功德。以上第一點是就斷除煩惱結的心來說明修習的多少。第二點是就轉根（轉變根器）的二十種心來說明修習的多少。如果是學人依靠未來禪（尚未證得的禪定）而轉變根器，那麼無礙道和解脫道同時修習六智，除去他心智。他心智在於根本禪的緣故。也除去等智，因為類似於見道的緣故。斷盡無生智，因為不是無學的緣故。學人依靠四根本禪而轉變根器，那麼他的無礙道也修習六智，與前面相似。解脫道修習七智，加上他心智。轉變根器需要依靠六地禪（六種禪定境界）的緣故，不依靠無色界禪定，因此沒有說。如果無學人依靠未來禪而轉變根器，那麼只修習七智，除去他心智。他心智在於根本禪的緣故。也除去等智，因為類似於見道的緣故，斷盡無生智。
【English Translation】 English version Simultaneously cultivate the Seven Wisdoms. Eliminate completely the Wisdom of Non-Arising (Anutpada-jnana) and the Wisdom of Knowing Others' Minds (Paracitta-jnana). Because one is still learning, the Wisdom of Non-Arising is completely eliminated. Because it is not allowed to be premature, the Wisdom of Knowing Others' Minds is not cultivated. At the edge of the Path of Liberation (Marga) in all realms, simultaneously cultivate the Eight Wisdoms, completely eliminating the Wisdom of Non-Arising. Question: Why is it that only at the edge of the ninth stage of the Path of Liberation in the realm of desire (Kama-dhatu) can the Wisdom of Knowing Others' Minds be cultivated, while at the edge of all other Paths of Liberation in other realms, the Wisdom of Knowing Others' Minds can be cultivated simultaneously? Answer: The Wisdom of Knowing Others' Minds only arises based on the fundamental state (Samadhi) of the Four Dhyanas (the four meditative states in the Realm of Form - Rupa-dhatu). At the time of the ninth stage of the Path of Liberation in the realm of desire, one can attain the fundamental Dhyana, and thus also attain the Wisdom of Knowing Others' Minds. The previous eight Paths of Liberation have not attained the fundamental Dhyana, therefore they are not cultivated. In the Paths of Counteraction (Pratipaksha-marga) of the first, second, and third Dhyanas, the first eight Liberations have the possibility of ascending cultivation in relation to the minds of the lower realms. The ninth Liberation has the possibility of being cultivated in relation to the Wisdom of Knowing Others' Minds in its own realm. In relation to the minds of the lower realms, there is the possibility of ascending cultivation. The Counteraction of the Fourth Dhyana up to the Realm of Nothingness (Akincanyayatana), all Liberations, although there is nothing to cultivate in their own realm, there is the possibility of ascending cultivation in relation to the minds of the lower realms, therefore they are not the same. In the Counteraction of the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana), each of the Nine Unobstructed Paths (Nava-anantarya-marga) cultivates six Wisdoms, namely the Wisdom of the Four Noble Truths (Catur-arya-satya-jnana) - Dharma-jnana (knowledge of the Dharma), and Anvaya-jnana (inferential knowledge). How can one cultivate Dharma-jnana? The Dharma-jnana of Cessation (Nirodha) and the Path (Marga) can sever those bonds (Kleshas), because they are cultivated together. For what reason is Samata-jnana (wisdom of equanimity) not cultivated? Samata-jnana cannot sever the bonds of the Realm of Neither Perception Nor Non-Perception, because they are not cultivated together. The first eight Liberations cultivate seven Wisdoms, eliminating completely the Wisdom of Non-Arising and Samata-jnana. The ninth Liberation is when great light is manifested and revealed, therefore it cultivates the merits of the Ten Wisdoms in all realms. The first point above explains the amount of cultivation in terms of the mind that severs the bonds. The second point explains the amount of cultivation in terms of the twenty types of minds that transform the roots (Indriya). If a learner (Saiksha) transforms their roots based on future Dhyana (Anagami-dhyana), the Unobstructed Path and the Path of Liberation simultaneously cultivate six Wisdoms, excluding the Wisdom of Knowing Others' Minds, because the Wisdom of Knowing Others' Minds is in the fundamental Dhyana. Also excluding Samata-jnana, because it is similar to the Path of Seeing (Darshana-marga). Completely eliminating the Wisdom of Non-Arising, because one is not a Non-Learner (Arhat). If a learner transforms their roots based on the Four Fundamental Dhyanas, then their Unobstructed Path also cultivates six Wisdoms, similar to the previous. The Path of Liberation cultivates seven, adding the Wisdom of Knowing Others' Minds. Transforming the roots requires relying on the Dhyanas of the Six Realms, not relying on the Formless Realm (Arupa-dhatu), therefore it is not mentioned. If a Non-Learner transforms their roots based on future Dhyana, then they only cultivate seven Wisdoms, excluding the Wisdom of Knowing Others' Minds, because the Wisdom of Knowing Others' Minds is in the fundamental Dhyana. Also excluding Samata-jnana, because it is similar to the Path of Seeing, completely eliminating the Wisdom of Non-Arising.
無生智。以未得故。無學依於四根本禪及中間禪而轉根者。九無礙道但修七智。除他心智。不容豫故亦除等智。非第一有之對治故除無生智。以未得故八解脫道修習八智。修前七種及他心智。乘上修故第九解脫具修十智。以發彰修一切功德皆明凈故。三就熏禪三種心中明修多少。學人熏禪二無礙道但修七智除他心智。不容豫故除盡無生。非無學故解脫修八。加他心智。無學熏禪無礙修九除他心智。解脫修十。若鈍根者除無生智。四就修通八種心中明修多少。修五神通各一無礙。他心無礙具修七智除他心智。未成就故除盡無生。彼非見性。不能推求他人心故。餘四無礙但修等智。身通他心及與宿命。此三解脫與定相應。今就說修他心解脫共修八智除盡無生。餘二解脫但修等智。若欲依論具廣分別。于彼雜心一一偈中三門求之。第一須明十修之中具足幾修。第二須明十智之中具修幾智。三明二百九心之中具修幾心。毗曇如是。成實法中不說同時共相修義。不須辨釋故。彼成實九智品中廣非是義。十智如是。
十一智義兩門分別(辨相一 大小通局二)
第一辨相。十一智義出大智論。名字是何。所謂十智及如實智。前十如上。如實智者泛釋有二。一者獨法二者共法。緣攝諸智為一如實名為獨法。約對余智說為
【現代漢語翻譯】 現代漢語譯本 無生智（Anutpada-jnana，不生智）。因為尚未獲得，所以不修習。有學位者（無學）依賴於四根本禪（catvari dhyanani，色界四禪）及中間禪（dhyana-antarika，位於初禪和二禪之間的禪定）而轉根者，在九無礙道（nava-anantarya-marga，九種無礙解脫之道）中只修習七智，除去他心智（paracitta-jnana，知他人心念之智），因為不能預先知道；也除去等智（samata-jnana，平等智），因為它不是第一有（bhava-agra，有頂天）的對治法；除去無生智，因為尚未獲得。八解脫道（asta-vimoksa-marga，八種解脫之道）修習八智，修習前七種以及他心智，因為是乘上修習；第九解脫道具足修習十智，因為發起彰顯修習一切功德都明凈的緣故。三，就熏禪（vasana-dhyana，熏習禪）的三種心中說明修習的多少。有學位者（學人）熏禪的二無礙道只修習七智，除去他心智，因為不能預先知道；除去盡智（ksaya-jnana，知煩惱已盡之智）和無生智，因為不是無學位者（無學）的緣故。解脫道修習八智，加上他心智。無學位者（無學）熏禪的無礙道修習九智，除去他心智。解脫道修習十智。如果是鈍根者，除去無生智。四，就修通（abhijna，神通）的八種心中說明修習的多少。修習五神通（panca-abhijna，五種神通）各有一次無礙。他心無礙具足修習七智，除去他心智，因為尚未成就；除去盡智和無生智，因為它們不是見性（darsana-prakrti，見道之體性），不能推求他人心念的緣故。其餘四種無礙只修習等智。身通（rddhi-abhijna，神足通）、他心通（paracitta-jnana-abhijna，他心通）以及宿命通（purva-nivasanusmrti-abhijna，宿命通），這三種解脫與定相應。現在就說修習他心解脫共同修習八智，除去盡智和無生智。其餘兩種解脫只修習等智。如果想要依據論典詳細分別，就在《雜心論》（Abhidharma-samuccaya，無著菩薩所著論典）的每一頌中從三方面求之：第一，必須明白十修（dasa-bhavana，十種修習）之中具足幾種修習；第二，必須明白十智（dasa-jnana，十種智慧）之中具修幾種智慧；第三，明白二百九心（dvi-sata-nava-citta，二百零九種心）之中具修幾種心。毗曇宗（Vaibhasika，說一切有部）是這樣。成實宗（Satyasiddhi，成實論宗）中不說同時共同修習的意義，不需要辨別解釋的緣故。那部《成實論》的九智品中廣泛地說明並非是這個意義。十智是這樣。 十一智義從兩方面分別（辨別體相一，大小通局二）。 第一辨別體相。十一智的意義出自《大智度論》（Mahaprajnaparamita-sastra，龍樹菩薩所著論典）。名字是什麼？就是所謂的十智以及如實智（yathabhutam-jnana，如實智）。前面的十智如上所述。如實智泛泛地解釋有兩種：一種是獨法，一種是共法。緣攝諸智為一種如實，名為獨法。約對其他智來說。
【English Translation】 English version Anutpada-jnana (Unborn Wisdom). Because it has not been attained, it is not practiced. Those with learning (non-learners) who rely on the four fundamental dhyanas (catvari dhyanani, the four dhyanas of the Form Realm) and the intermediate dhyana (dhyana-antarika, the meditation between the first and second dhyanas) to transform their roots, in the nine Anantarya-margas (nava-anantarya-marga, the nine unobstructed paths to liberation) only practice seven wisdoms, excluding Paracitta-jnana (paracitta-jnana, the wisdom of knowing others' minds), because it cannot be known in advance; also excluding Samata-jnana (samata-jnana, the wisdom of equality), because it is not the antidote to Bhava-agra (bhava-agra, the peak of existence); excluding Anutpada-jnana, because it has not been attained. The eight Vimoksa-margas (asta-vimoksa-marga, the eight paths to liberation) practice eight wisdoms, practicing the first seven and Paracitta-jnana, because it is practiced on top of the others; the ninth Vimoksa-marga fully practices ten wisdoms, because initiating and manifesting the practice of all merits is clear and pure. Three, regarding the three types of minds in Vasana-dhyana (vasana-dhyana, habit-energy meditation), explain the amount of practice. The two Anantarya-margas of Vasana-dhyana for those with learning (learners) only practice seven wisdoms, excluding Paracitta-jnana, because it cannot be known in advance; excluding Ksaya-jnana (ksaya-jnana, the wisdom of the exhaustion of defilements) and Anutpada-jnana, because they are not for non-learners (arhats). The path of liberation practices eight wisdoms, adding Paracitta-jnana. The Anantarya-marga of Vasana-dhyana for non-learners (arhats) practices nine wisdoms, excluding Paracitta-jnana. The path of liberation practices ten wisdoms. If one is of dull faculties, exclude Anutpada-jnana. Four, regarding the eight types of minds in Abhijna (abhijna, supernormal powers), explain the amount of practice. Practicing the five Abhijna (panca-abhijna, the five supernormal powers) each has one unobstructedness. Paracitta-anantarya fully practices seven wisdoms, excluding Paracitta-jnana, because it has not been achieved; excluding Ksaya-jnana and Anutpada-jnana, because they are not the nature of seeing (darsana-prakrti, the nature of the path of seeing), and cannot investigate the minds of others. The remaining four unobstructednesses only practice Samata-jnana. Rddhi-abhijna (rddhi-abhijna, the power of miraculous abilities), Paracitta-jnana-abhijna (paracitta-jnana-abhijna, the power of knowing others' minds), and Purva-nivasanusmrti-abhijna (purva-nivasanusmrti-abhijna, the power of remembering past lives), these three liberations are in accordance with samadhi. Now, regarding the practice of Paracitta-vimoksa, they jointly practice eight wisdoms, excluding Ksaya-jnana and Anutpada-jnana. The remaining two liberations only practice Samata-jnana. If you want to differentiate in detail according to the treatises, seek it in each verse of the Abhidharma-samuccaya (Abhidharma-samuccaya, a treatise by Asanga) from three aspects: first, you must understand how many of the ten Bhavanas (dasa-bhavana, ten practices) are fully practiced; second, you must understand how many of the ten Jnanas (dasa-jnana, ten wisdoms) are fully practiced; third, understand how many of the two hundred and nine cittas (dvi-sata-nava-citta, two hundred and nine minds) are fully practiced. This is how the Vaibhasika (Vaibhasika, the Sarvastivada school) explains it. The Satyasiddha (Satyasiddhi, the Tattvasiddhi school) does not speak of the meaning of simultaneous joint practice, so there is no need to distinguish and explain it. The chapter on the nine wisdoms in that Satyasiddha-sastra extensively explains something that is not this meaning. This is how the ten wisdoms are. The meaning of the eleven wisdoms is distinguished from two aspects (distinguishing characteristics one, scope of large and small two). First, distinguish the characteristics. The meaning of the eleven wisdoms comes from the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra, a treatise by Nagarjuna). What are the names? They are the so-called ten wisdoms and Yathabhutam-jnana (yathabhutam-jnana, wisdom of suchness). The previous ten wisdoms are as described above. Yathabhutam-jnana is generally explained in two ways: one is a unique dharma, and the other is a common dharma. Encompassing all wisdoms into one suchness is called a unique dharma. Speaking in relation to other wisdoms.
十一名為共法。獨法如實知法寬通。知一切法悉名如實。不唯知于如實理故名如實智。若此不唯知如實理。云何得名如實智乎。如地持釋。離增上慢智名如實智。是義云何。增上慢者於一切法不知謂知。故非如實。諸佛菩薩於一切法實知言知。故曰如實。于中分別略有三種。如地持說。謂清凈智一切智無礙智名離慢智。清凈智者是佛菩薩第一義智。諸佛菩薩證實離染故曰清凈。一切智者是佛菩薩世諦之智。於一切世一切處一切事一切種法差別異知名一切智。一切時等如地持釋。無礙智者亦是世智。於一切智所知法中知之。自在不假方便。發心即知名無礙智。于共法中如實智者知境不定。名義亦異。于中兩門。一大小相對說十一智。小乘智解說為前十。大乘智解通名如實。此如實智猶是向前獨法如實。對小為異。二就大乘義分十一。於此門中如實智狹。諸佛菩薩知如實理名如實智。知余世諦判屬前十。體相如是(此一門竟)。
次約大小辨其通局。分別有二。一隱顯互論。如龍樹說。前之十種是其聲聞緣覺之智。后一如實是大乘智。諸佛菩薩雖知苦等通亦是其如實智收。二簡勝異劣。諸佛菩薩智解寬廣具十一智。聲聞緣覺智解狹故但有十智。無如實智。不能知于如實理故。十一智義略辨如是。
十一凈義
【現代漢語翻譯】 現代漢語譯本： 第十一種智慧被稱為共法（普遍適用的法則）。獨法（獨特的法則）是如實地了解法，全面通達。瞭解一切法都稱為如實，不僅僅是瞭解如實的道理，所以稱為如實智（如實智慧）。如果僅僅是不瞭解如實的道理，怎麼能稱為如實智呢？如《地持經》的解釋，遠離增上慢（未證言證的虛妄心）的智慧稱為如實智。這是什麼意思呢？增上慢的人對於一切法，不瞭解卻自認爲了解，所以不是如實。諸佛菩薩對於一切法，真實地瞭解就說了解，所以稱為如實。其中分別略有三種，如《地持經》所說，即清凈智、一切智、無礙智，這三種智慧被稱為離慢智。清凈智是佛菩薩的第一義智（證悟空性的智慧）。諸佛菩薩證實了真如，遠離了染污，所以稱為清凈。一切智是佛菩薩的世諦之智（瞭解世俗現象的智慧）。對於一切世間、一切處所、一切事物、一切種類的法，它們的差別和不同，都能瞭解，所以稱為一切智。一切時等，如《地持經》的解釋。無礙智也是世智，對於一切智所瞭解的法，能夠自在地瞭解，不需要藉助其他方便，一發心就能瞭解，所以稱為無礙智。在共法中，如實智瞭解的境界不固定，名稱和意義也不同。其中分為兩方面：一是大小乘相對來說，小乘的智慧理解前十種智慧，大乘的智慧理解則統稱為如實。這種如實智仍然是向前面的獨法如實，相對於小乘來說是不同的。二是就大乘的意義來分這十一種智慧，在這種情況下，如實智的範圍較窄，諸佛菩薩瞭解如實的道理稱為如實智，瞭解其餘的世俗諦則歸屬於前十種智慧。它們的體性和相狀就是這樣（這一部分結束）。 接下來，從大小乘的角度來辨別它們的普遍性和侷限性，分別有兩種：一是隱顯互論，如龍樹菩薩所說，前面的十種智慧是聲聞（聽聞佛法而證悟的修行者）和緣覺（通過觀察因緣而證悟的修行者）的智慧，後面一種如實智是大乘的智慧。諸佛菩薩雖然也瞭解苦等，但都歸屬於如實智。二是簡擇殊勝和低劣，諸佛菩薩的智慧理解寬廣，具備十一種智慧，聲聞和緣覺的智慧理解狹窄，所以只有十種智慧，沒有如實智，不能瞭解如實的道理。十一種智慧的意義大致辨析如上。 十一種清凈的意義
【English Translation】 English version: The eleventh wisdom is called Common Dharma (a universally applicable law). Solitary Dharma (a unique law) is truly knowing the Dharma, being broadly comprehensive. Knowing all Dharmas is called 'as it is,' not only knowing the principle of 'as it is,' therefore it is called 'As-It-Is Wisdom' (wisdom of reality). If it were merely not understanding the principle of 'as it is,' how could it be called 'As-It-Is Wisdom'? As explained in the Treatise on the Basis of the Earth, wisdom that is free from the arrogance of presumption is called 'As-It-Is Wisdom.' What does this mean? Those with the arrogance of presumption claim to know all Dharmas without actually knowing them, so it is not 'as it is.' Buddhas and Bodhisattvas truly know all Dharmas and say they know them, so it is called 'as it is.' Among them, there are roughly three distinctions, as stated in the Treatise on the Basis of the Earth, namely, Pure Wisdom, All-Wisdom, and Unobstructed Wisdom, which are called wisdom free from arrogance. Pure Wisdom is the First Truth Wisdom (wisdom that realizes emptiness) of Buddhas and Bodhisattvas. Buddhas and Bodhisattvas verify the truth and are free from defilements, so it is called pure. All-Wisdom is the Conventional Truth Wisdom (wisdom that understands conventional phenomena) of Buddhas and Bodhisattvas. They understand the differences and distinctions of all worlds, all places, all things, and all kinds of Dharmas, so it is called All-Wisdom. 'All times,' etc., as explained in the Treatise on the Basis of the Earth. Unobstructed Wisdom is also Conventional Wisdom. Within the Dharmas known by All-Wisdom, they understand freely, without relying on other means. As soon as the thought arises, they understand, so it is called Unobstructed Wisdom. In Common Dharma, the realm understood by As-It-Is Wisdom is not fixed, and the name and meaning are also different. It is divided into two aspects: first, relative to the Small and Great Vehicles, the wisdom of the Small Vehicle understands the first ten wisdoms, while the wisdom of the Great Vehicle collectively calls them 'as it is.' This As-It-Is Wisdom is still the same as the previous Solitary Dharma 'as it is,' but it is different relative to the Small Vehicle. Second, dividing the eleven wisdoms according to the meaning of the Great Vehicle, in this case, the scope of As-It-Is Wisdom is narrower. Buddhas and Bodhisattvas understanding the principle of 'as it is' is called As-It-Is Wisdom, while understanding the remaining conventional truths belongs to the first ten wisdoms. Their essence and characteristics are like this (this section ends). Next, from the perspective of the Small and Great Vehicles, distinguish their universality and limitations. There are two distinctions: first, mutual discussion of the hidden and manifest, as Nāgārjuna (a famous Buddhist philosopher) said, the first ten wisdoms are the wisdom of Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), while the last As-It-Is Wisdom is the wisdom of the Great Vehicle. Although Buddhas and Bodhisattvas also understand suffering, etc., they all belong to As-It-Is Wisdom. Second, selecting the superior and distinguishing the inferior, the wisdom and understanding of Buddhas and Bodhisattvas are broad and encompass all eleven wisdoms, while the wisdom and understanding of Śrāvakas and Pratyekabuddhas are narrow, so they only have ten wisdoms and do not have As-It-Is Wisdom, as they cannot understand the principle of 'as it is.' The meaning of the eleven wisdoms is roughly analyzed as above. The meaning of the eleven purities
十一種凈出地持論。名字是何。一種性凈。性習兩種一切佛法種子在身離粗煩惱名種性凈。二解行凈。謂。解行地修習凈忍斷除諸過。趣入出道名解行凈。心三凈心凈。謂。歡喜地得不壞凈信三寶。于大菩提凈心趣求名凈心凈。四者戒凈。謂。離垢地性戒具足微過悉離故曰戒凈。五者意凈。菩薩明地得世諦禪厭伏煩惱。定心凈故名為意凈。六正見凈。四五六地觀菩提分。如實知諦覺諸緣起。滅除邪惑名正見凈。七一切方便行滿足凈。謂。遠行地修習一切十方便慧。發起勝行增上滿足。治舍前地樂無作障名為方便行滿足凈。八者真實智神通凈。謂。第八地成就巧慧具五神通。作用無盡故曰真實智神通凈。九正義無盡說無礙凈。謂。第九地得智成就知義無盡。四無礙辨起說自在名義無盡說無礙凈。十隨一切種所知凈。謂。第十地成就如來七種智大。於一切種所知法中知見無礙。名一切種所知智凈。十一一切煩惱智障習使凈。謂。如來地障習永亡。果德出離名煩惱障智障習使凈。十一凈義略辨如是。
十二頭陀義兩門分別(釋名辨相一 對四聖種辨其同異二)
第一釋名並辨其相。頭陀胡語。此方正翻名為抖擻。此離著行。從喻名之。如衣抖擻能去塵垢。修習此行能捨貪著。故曰抖擻。頭陀之行具有十六
【現代漢語翻譯】 現代漢語譯本 十一種凈出地持論，其名稱是什麼？第一種是性凈（自性清凈）。性習兩種一切佛法（所有佛法）的種子在身，遠離粗重的煩惱，名為種性凈。第二種是解行凈（理解和實踐的清凈）。指在解行地（菩薩修行的階段）修習凈忍，斷除各種過失，趨入出世之道，名為解行凈。第三種是凈心凈（清凈的心）。指在歡喜地（菩薩修行的第一階段）獲得對三寶（佛、法、僧）的不壞凈信，以清凈的心趣求大菩提（覺悟），名為凈心凈。第四種是戒凈（戒律清凈）。指在離垢地（菩薩修行的第二階段）性戒具足，微小的過失都已遠離，所以稱為戒凈。第五種是意凈（意念清凈）。菩薩在明地（菩薩修行的第三階段）獲得世諦禪定，厭離和降伏煩惱，因為禪定之心清凈，所以名為意凈。第六種是正見凈（正確的見解清凈）。在第四、第五、第六地（菩薩修行的階段）觀察菩提分（通往覺悟的要素），如實地知曉真諦，覺悟各種緣起，滅除邪惡的迷惑，名為正見凈。第七種是一切方便行滿足凈（所有方便法門的實踐圓滿清凈）。指在遠行地（菩薩修行的第七階段）修習一切十方便慧（十種方便智慧），發起殊勝的修行，增上圓滿，治理和捨棄前一階段的安樂和無作的障礙，名為方便行滿足凈。第八種是真實智神通凈（真實的智慧和神通清凈）。指在第八地（菩薩修行的第八階段）成就巧妙的智慧，具備五神通（天眼通、天耳通、他心通、宿命通、神足通），作用無窮無盡，所以稱為真實智神通凈。第九種是正義無盡說無礙凈（正確的意義無窮盡，說法沒有障礙的清凈）。指在第九地（菩薩修行的第九階段）獲得智慧成就，知道意義無窮無盡，具備四無礙辯才（義無礙、法無礙、辭無礙、樂說無礙），說法自在，名為義無盡說無礙凈。第十種是隨一切種所知凈（隨著一切種類所知的事物而清凈）。指在第十地（菩薩修行的第十階段）成就如來的七種大智慧，對於一切種類所知的法中，知見沒有障礙，名為一切種所知智凈。第十一種是一切煩惱智障習使凈（一切煩惱、智慧障礙、習氣和潛在影響的清凈）。指在如來地（佛的境界），障礙和習氣永遠消失，果德出離，名為煩惱障智障習使凈。以上是對十一種清凈的簡要辨析。 十二頭陀的意義從兩個方面來分別（一、解釋名稱並辨別其相狀；二、對照四聖種辨別其同異之處）。 第一，解釋名稱並辨別其相狀。頭陀（dhūta）是胡語（梵語），在這裡正確翻譯為『抖擻』。這是指遠離執著的修行。從比喻上來說，就像抖擻衣服能夠去除塵垢一樣，修習這種修行能夠捨棄貪著，所以叫做『抖擻』。頭陀的修行共有十六種。
【English Translation】 English version The eleven kinds of pure grounds in the 'Treatise on Holding to the Grounds' (Dharani-bhumi). What are their names? The first is 'Nature Purity' (Prakriti-visuddhi). The seeds of all Buddha-dharmas (all Buddhist teachings) are present in the body, free from coarse afflictions, and this is called 'Nature Purity'. The second is 'Understanding and Practice Purity' (Adhimukti-caritra-visuddhi). It refers to cultivating pure endurance in the grounds of understanding and practice, cutting off all faults, and entering the path of liberation, which is called 'Understanding and Practice Purity'. The third is 'Pure Mind Purity' (Citta-visuddhi). It refers to obtaining indestructible pure faith in the Three Jewels (Buddha, Dharma, Sangha) in the Ground of Joy (Pramudita-bhumi), and seeking great Bodhi (enlightenment) with a pure mind, which is called 'Pure Mind Purity'. The fourth is 'Precept Purity' (Sila-visuddhi). It refers to the Ground of Freedom from Defilement (Vimala-bhumi), where the fundamental precepts are complete and even the slightest faults are eliminated, hence it is called 'Precept Purity'. The fifth is 'Intent Purity' (Adhyasaya-visuddhi). Bodhisattvas in the Ground of Illumination (Prabhakari-bhumi) attain mundane samadhi (worldly concentration), detesting and subduing afflictions. Because the mind of samadhi is pure, it is called 'Intent Purity'. The sixth is 'Right View Purity' (Drsti-visuddhi). In the fourth, fifth, and sixth grounds (of Bodhisattva practice), one observes the factors of Bodhi (elements leading to enlightenment), truly knows the truth, awakens to all arising conditions, and eliminates evil delusions, which is called 'Right View Purity'. The seventh is 'All Expedient Practice Fulfillment Purity' (Sarva-upaya-kausalya-paripurna-visuddhi). It refers to cultivating all ten expedient wisdoms (ten skillful means) in the Ground of Going Afar (Duramgama-bhumi), initiating superior practices, increasing and fulfilling them, and overcoming the obstacles of ease and non-action from the previous ground, which is called 'Expedient Practice Fulfillment Purity'. The eighth is 'True Wisdom and Supernatural Power Purity' (Satya-jnana-abhijna-visuddhi). It refers to achieving skillful wisdom and possessing the five supernatural powers (divine eye, divine ear, knowing others' minds, remembering past lives, and divine feet) in the eighth ground (Acala-bhumi), with endless functions, hence it is called 'True Wisdom and Supernatural Power Purity'. The ninth is 'Righteous Meaning Inexhaustible and Unobstructed Speech Purity' (Yathartha-ananta-nirukti-pratisamvid-visuddhi). It refers to attaining wisdom in the ninth ground (Sadhumati-bhumi), knowing the meaning is inexhaustible, possessing the four unobstructed eloquence (eloquence in meaning, eloquence in dharma, eloquence in expression, and eloquence in delightful speech), and speaking freely, which is called 'Meaning Inexhaustible and Unobstructed Speech Purity'. The tenth is 'Following All Kinds of Knowable Purity' (Sarva-prakara-jneya-visuddhi). It refers to achieving the seven great wisdoms of the Tathagata (Thus Come One) in the tenth ground (Dharmamegha-bhumi), with unobstructed knowledge and vision in all kinds of knowable dharmas, which is called 'All Kinds of Knowable Wisdom Purity'. The eleventh is 'All Afflictions, Wisdom Obstacles, Habitual Influences Purity' (Sarva-klesa-jnana-avarana-vasana-visuddhi). It refers to the ground of the Tathagata (Buddha-bhumi), where obstacles and habitual influences are forever gone, and the fruit of virtue is liberated, which is called 'Affliction Obstacle, Wisdom Obstacle, and Habitual Influences Purity'. The brief explanation of the eleven purities is as such. The meaning of the twelve Dhutas (ascetic practices) is distinguished in two aspects: (1) Explaining the name and distinguishing its characteristics; (2) Comparing its similarities and differences with the Four Noble Lineages (Aryavamsa). First, explaining the name and distinguishing its characteristics. Dhuta is a foreign word (Sanskrit). The correct translation in this land is 'Shaking Off'. This refers to the practice of detachment. It is named from a metaphor. Just as shaking off clothes can remove dust, cultivating this practice can abandon attachment, hence it is called 'Shaking Off'. The practice of Dhuta has sixteen aspects.
。經論隱顯故說十二。言十六者衣中有四。食中有六。處中有六。是十六也。衣中四者。一糞掃衣。二者毳衣。三者納衣。四者三衣。糞掃衣者。所謂火燒牛嚼鼠嚙死人衣等。外國之人如此等衣棄之巷野。事同糞掃名糞掃衣。行者取之浣染縫治用以供身。問曰。何故唯受此衣人有三品。謂。下中上。下品之人治生估販種種邪命而得衣服。中品之人遠離前過。受僧中衣檀越施衣。上行之人不受僧衣檀越施衣受糞掃衣。何故不受僧中之衣。若受此衣僧法須同。斷理僧事分處作使。斷事儐人亂心發道。為是不受僧中之衣。何故不受檀越施衣。為衣追求多墮邪命。又若受彼檀越施衣則生親著難得出離。又若受彼檀越施衣。得處偏親于不得處便為疏礙。妨于等化。又若受彼檀越施衣。數得生慢不得嫌怨。言彼無智不識福田應施不施。或自鄙恥而生憂惱。又若受彼檀越施衣。數往廢道不去致恨。又復由受檀越施衣憎嫉好人。讒謗良善不欲使住。見是多過。是故不受檀越施衣。何故唯受糞掃之衣。省事增道。離過無罪。故唯受之。言毳衣者如涅槃說。鳥狩細毛名之為毳。行者若無糞衣可得求此為衣。言納衣者朽故破弊縫納供身。不著好衣。何故須然。若求好衣生惱致罪。費功廢道。為是不著。又復好衣未得道人生貪著處。又在曠野多
【現代漢語翻譯】 現代漢語譯本：因為經論有時顯明有時隱晦，所以說是十二頭陀行。說到十六種，衣服中有四種，食物中有六種，住處中有六種，這就是十六種。衣服中的四種是：一、糞掃衣（從垃圾堆或廢棄物中撿來的衣服）；二、毳衣（用鳥獸細毛製成的衣服）；三、納衣（用破舊布片縫補的衣服）；四、三衣（僧侶所穿的三件袈裟）。糞掃衣，就是被火燒過、被牛嚼過、被老鼠咬過、死人穿過的衣服等等。外國的人把這樣的衣服丟棄在巷野，像垃圾一樣，所以叫做糞掃衣。修行人撿來洗凈、染色、縫補，用來維持生活。有人問：為什麼只允許接受這種衣服？修行人有下品、中品、上品之分。下品的人從事各種不正當的營生和買賣來獲取衣服；中品的人遠離前面的過失，接受僧團中的衣服或信徒佈施的衣服；上品的人不接受僧團的衣服和信徒佈施的衣服，只接受糞掃衣。為什麼不接受僧團中的衣服？如果接受僧團的衣服，就必須遵守僧團的規矩，處理僧團的事務，分擔勞作和使役。處理事務、迎來送往會擾亂心緒，妨礙修道，因此不接受僧團中的衣服。為什麼不接受信徒佈施的衣服？爲了追求衣服，容易墮入不正當的營生。而且，如果接受了信徒佈施的衣服，就會產生親近和執著，難以出離。而且，如果接受了信徒佈施的衣服，對於施主會特別親近，對於不施捨的人就會疏遠，妨礙平等教化。而且，如果接受了信徒佈施的衣服，常常會產生傲慢，得不到就心生嫌怨，認為他們沒有智慧，不認識福田，應該佈施卻不佈施，或者自己感到卑微羞恥而憂愁煩惱。而且，如果接受了信徒佈施的衣服，經常去施主家會荒廢修行，不去又會招致怨恨。而且，因為接受了信徒佈施的衣服，會憎恨嫉妒好人，讒言誹謗善良的人，不希望他們安住。看到這些過失，所以不接受信徒佈施的衣服。為什麼只接受糞掃衣？因為可以減少事務，增長道業，遠離過失，沒有罪過，所以只接受它。說到毳衣，如《涅槃經》所說，用鳥獸的細毛製成的衣服叫做毳衣。修行人如果沒有糞掃衣可以得到，可以尋求這種衣服來穿。說到納衣，就是用腐朽破爛的布片縫補起來供身體保暖的衣服，不穿好的衣服。為什麼需要這樣？如果追求好的衣服，會產生煩惱，招致罪過，浪費時間和精力，荒廢修行，因此不穿。而且，好的衣服在未得道的人心中會產生貪著。而且，在曠野中
【English Translation】 English version: Because the scriptures and treatises are sometimes clear and sometimes obscure, it is said to be twelve Dhuta practices. Speaking of sixteen, there are four in clothing, six in food, and six in dwelling places, which make up the sixteen. The four in clothing are: 1. Pamsukula (clothes collected from dust heaps or discarded places); 2. Clothes made of coarse animal hair; 3. Clothes made of rags; 4. The three robes (worn by monks). Pamsukula refers to clothes that have been burned by fire, chewed by cows, gnawed by rats, or worn by the dead, etc. People in foreign lands discard such clothes in alleys and fields, like garbage, hence the name Pamsukula. Practitioners pick them up, wash, dye, and sew them to sustain themselves. Someone asks: Why are only these clothes allowed? Practitioners are divided into lower, middle, and upper grades. Lower-grade people engage in various improper livelihoods and trades to obtain clothes; middle-grade people avoid the previous faults and accept clothes from the Sangha or donations from donors; upper-grade people do not accept clothes from the Sangha or donations from donors, but only accept Pamsukula. Why not accept clothes from the Sangha? If one accepts clothes from the Sangha, one must abide by the rules of the Sangha, handle the affairs of the Sangha, and share the labor and services. Handling affairs and welcoming guests will disturb the mind and hinder the path of cultivation, therefore one does not accept clothes from the Sangha. Why not accept clothes donated by donors? In pursuit of clothes, one easily falls into improper livelihoods. Moreover, if one accepts clothes donated by donors, one will develop closeness and attachment, making it difficult to escape. Moreover, if one accepts clothes donated by donors, one will be particularly close to the donors and distant from those who do not donate, hindering equal teaching. Moreover, if one accepts clothes donated by donors, one will often become arrogant, and if one does not receive them, one will feel resentment, thinking that they are not wise, do not recognize the field of merit, and should donate but do not, or feel inferior and ashamed, leading to worry and distress. Moreover, if one accepts clothes donated by donors, frequent visits to the donors' homes will neglect cultivation, and not going will lead to resentment. Moreover, because one accepts clothes donated by donors, one will hate and envy good people, slander virtuous people, and not want them to stay. Seeing these faults, one does not accept clothes donated by donors. Why only accept Pamsukula? Because it reduces affairs, increases the path of cultivation, avoids faults, and is without sin, therefore one only accepts it. Speaking of clothes made of coarse animal hair, as the Nirvana Sutra says, clothes made of the fine hair of birds and animals are called clothes made of coarse animal hair. If a practitioner cannot obtain Pamsukula, they can seek this type of clothing to wear. Speaking of clothes made of rags, they are clothes sewn together from decayed and tattered pieces of cloth to keep the body warm, not wearing good clothes. Why is this necessary? If one seeks good clothes, it will cause trouble, lead to sin, waste time and energy, and neglect cultivation, therefore one does not wear them. Moreover, good clothes will cause greed and attachment in the minds of those who have not attained the path. Moreover, in the wilderness
致賊難。或至奪命。有是多過故受納衣。言三衣者。謂。五條衣七條大衣。上行之流唯受此三不畜余衣。何故而然。白衣求樂畜種種衣。外道共行裸形無恥。佛住中道舍離二邊故畜三衣。又求多衣費功廢道。少不濟事故畜三衣。然此三衣供身事足。若營作務大小行來著五條衣。為諸善事著七條衣。化攝俗人令其敬信。須著大衣。又在屏處著五條衣。入眾之時著七條衣。若入王宮聚落之所須著大衣。又復調和溫暖之時著五條衣。寒冷之時加七條衣。寒苦嚴切加以大衣。故往一時正冬入夜天寒裂竹。如來於彼初夜分時著五條衣。夜久轉寒加七條衣。于夜後分天寒轉盛加以大衣。佛便作念。未來世中不忍寒苦諸善男子以此三衣足得充身。以此多義故畜三衣。食中六者。一是乞食。二次第乞。三者不作餘食法食。四一座食。五一揣食亦名節量。六不中后飲漿。言乞食者人有三品。謂。下中上。下品之流雖復出家邪命自活。耕田種植治生方轉作諸工巧。種種邪命而自存活。中品之人舍離前過受僧中食檀越請食。上品之人不受僧食檀越請食唯行乞食。何故不受僧中之食。過同前衣是故不受。檀越請食過亦同前。以何義故專行乞食。所為有二。一者為自省事修道。二者為他福利世人。次第乞者通亦是其乞食中收。為彰乞時離於偏過。
【現代漢語翻譯】 現代漢語譯本 關於盜賊的災難。或者會因此喪命。因為接受供養的衣服有諸多過失，所以只接受三衣。所說的三衣，指的是五條衣、七條衣和大衣。修行上乘的人只接受這三種衣服，不儲存多餘的衣服。為什麼這樣呢？在家信徒追求享樂，儲存各種各樣的衣服。外道共同的修行方式是裸形。佛陀住在中道，捨棄兩種極端，所以只穿三衣。而且，追求過多的衣服會耗費精力，荒廢修行。缺少衣服又不能滿足需要，所以只穿三衣。這三衣足夠滿足身體的需求。如果從事勞作或者短途行走，就穿五條衣。爲了各種善事，就穿七條衣。爲了教化攝受世俗之人，使他們敬重信服，需要穿大衣。另外，在私下獨處時，穿五條衣。進入大眾場合時，穿七條衣。如果進入王宮或者村落，需要穿大衣。還有，在氣候適宜溫暖的時候，穿五條衣。寒冷的時候，加上七條衣。寒冷嚴酷的時候，再加上大衣。過去有一次，正值隆冬，夜裡天氣寒冷，竹子都凍裂了。如來在那天初夜時分穿五條衣。夜深后更加寒冷，加上七條衣。在後半夜，天氣寒冷更加嚴重，再加上大衣。佛陀於是想到，未來世中不能忍受寒冷的善男子，用這三衣就足夠滿足身體的需求了。因為這許多意義，所以只穿三衣。 關於食物的六種規定：一是乞食（going for alms），二是次第乞（begging in order），三是不做其他食物的準備，只食用乞來的食物，四是一座食（eating in one sitting），五是一揣食（eating a mouthful at a time），也叫節量食（eating in moderation），六是不在中午之後飲用飲料。所說的乞食，人有三種品類，即下品、中品和上品。下品之人即使出家，也用不正當的手段謀生，例如耕田種植、經營生意、或者從事各種工巧技藝，用各種不正當的手段來維持生活。中品之人捨棄前面的過失，接受僧團中的食物或者信徒供養的食物。上品之人不接受僧團的食物，也不接受信徒供養的食物，只實行乞食。為什麼不接受僧團中的食物呢？過失和前面所說的衣服一樣，所以不接受。接受信徒供養的食物，過失也和前面一樣。因為什麼意義而專門實行乞食呢？所為有兩個方面：一是為自己節省事務，專心修道；二是為他人謀福利，利益世人。次第乞也包含在乞食之中。爲了彰顯乞食時遠離偏頗的過失。
【English Translation】 English version Concerning the calamity of thieves. Or even to the point of losing one's life. There are many faults in accepting donated robes, therefore one should only accept the three robes. The 'three robes' refer to the five-strip robe, the seven-strip robe, and the great robe. Those of the highest practice only accept these three and do not keep extra robes. Why is this so? Laypeople seek pleasure and keep various kinds of robes. Non-Buddhists commonly practice nakedness. The Buddha dwells in the Middle Way, abandoning both extremes, therefore he keeps three robes. Furthermore, seeking many robes wastes effort and neglects the path. Having too few is also insufficient, therefore one keeps three robes. These three robes are sufficient for bodily needs. When engaging in labor or short journeys, one wears the five-strip robe. For various good deeds, one wears the seven-strip robe. To transform and gather ordinary people, causing them to respect and believe, one must wear the great robe. Also, in private, one wears the five-strip robe. When entering a gathering, one wears the seven-strip robe. If entering a royal palace or village, one must wear the great robe. Moreover, in temperate and warm weather, one wears the five-strip robe. In cold weather, one adds the seven-strip robe. In severe cold, one adds the great robe. Once, in the dead of winter, the night was cold, and the bamboo cracked from the frost. The Tathagata (如來) [Thus Come One] wore the five-strip robe in the early part of the night. As the night deepened and it grew colder, he added the seven-strip robe. In the latter part of the night, as the cold intensified, he added the great robe. The Buddha then thought, 'In future ages, those good men who cannot endure the cold will find these three robes sufficient for their needs.' Because of these many reasons, one keeps three robes. Regarding the six rules concerning food: First is going for alms (乞食) [begging for food], second is begging in order (次第乞) [begging systematically], third is not preparing other food, only eating food obtained through begging, fourth is eating in one sitting (一座食) [eating a meal at one sitting without getting up], fifth is eating a mouthful at a time (一揣食) [eating a small portion at a time], also known as eating in moderation (節量食) [eating with restraint], and sixth is not drinking beverages after noon. Regarding begging for food, people are of three types: inferior, middling, and superior. Inferior people, even if they have left home, make a living through improper means, such as farming, planting, managing businesses, or engaging in various crafts, sustaining themselves through various improper means. Middling people abandon the aforementioned faults and accept food from the Sangha (僧伽) [community of monks] or food offered by donors. Superior people do not accept food from the Sangha or food offered by donors, but only practice begging for food. Why do they not accept food from the Sangha? The fault is the same as with the robes mentioned earlier, therefore they do not accept it. Accepting food offered by donors also has the same fault as before. For what reason do they exclusively practice begging for food? There are two reasons: first, to reduce personal affairs and focus on cultivating the path; second, to benefit others and bring welfare to the world. Begging in order is also included within begging for food. It is to demonstrate that begging is free from the fault of being biased.
是以別論。凡愚貪味棄貧從富。小乘悲狹舍富從貧。上行之類離貪去狹等慈眾生。不簡貧富次第等乞。所言不作餘食法者如律中說。有人雖複次第乞食于所求處數得正食。作餘食法數數食之。行者作念。此餘食法世尊雖間開聽病者。我今無病不應受之。是故不作餘食法食。通而攝之此亦是其一座食收。故經論中多不別說。律中別者彼一座食。不于中前食余小食。余小食者此門遠離數數正食。有此不同。是故別說。一座食者有人雖不數數正食。而於中前數食其餘餅果粥等。行者作念。愚夫貪身為增煩惱受數數食。我今為道不為養身。為破煩惱不為增結。故受一食。又復思念。為求一食已多妨道。況求多食。故唯一食。又觀飲食多苦中生。若受多食惱亂彌多。故受一食。又觀飲食信心所施。一食叵消。況復多食。一揣食者經中亦名節量食也。一受便止名一揣食。節儉少食名節量食。何故次辨。有人雖復受一食法。於一食中恣意飲啖腹滿氣脹。睡眠訊息半日不減妨修道法。故須節量。又復多食增長煩惱難可折伏。故須節量。又彌多食增長睡眠難消致病令身不安。故須節量。節至幾許。隨已所堪三分留一施諸鳥獸。余便自食。能少益善。不中后飲漿者。有人雖復節量飲食而猶貪味。于其中后飲種種漿石蜜漿等。為求是漿多致邪
【現代漢語翻譯】 現代漢語譯本：這是另外一種區分方式。凡夫俗子貪圖美味，拋棄貧窮而追逐富裕。小乘行者悲觀狹隘，捨棄富裕而選擇貧窮。而上行者這類人，遠離貪婪和狹隘，以平等慈悲之心對待眾生，不區分貧富，次第乞食。所謂『不作餘食法』，就像律藏中所說，有些人雖然次第乞食，但在所乞之處多次得到正食（指可以作為主食的食物）。如果他們使用『餘食法』，就會多次食用。修行者應當這樣想：『世尊雖然允許病人偶爾食用餘食，但我現在沒有病，不應該接受。』因此，不使用餘食法來進食。總而言之，這也是屬於一座食的範疇，所以經典和論典中大多沒有單獨說明。律藏中單獨說明，是因為那裡的『一座食』，是指不在中午之前食用額外的零食。『余小食』指的是遠離多次食用正食的情況。因為有這種不同，所以單獨說明。『一座食』指的是有些人雖然不多次食用正食，但在中午之前多次食用其他的餅、果、粥等。修行者應當這樣想：『愚蠢的人貪圖身體，爲了增加煩惱而多次進食。我現在是爲了修行，不是爲了養身體；爲了破除煩惱，不是爲了增加束縛。』所以只接受一食。又進一步思考，爲了求得一食就已經多有妨礙修行，更何況求得更多食物呢？所以只接受一食。又觀察飲食是從諸多痛苦中產生的，如果接受過多食物，煩惱就會更多。所以只接受一食。又觀察飲食是信徒佈施的，一食尚且難以消化，更何況多食呢？『一揣食』，在經中也稱為『節量食』。接受一次就停止，稱為『一揣食』。節制儉省地少量進食，稱為『節量食』。為什麼接下來要辨析這個呢？因為有些人雖然接受了一食法，但在一次進食中隨意飲用和吃喝，導致腹脹氣悶，睡眠消化需要半天時間才能減少，妨礙了修道。所以需要節制食量。而且，多食會增長煩惱，難以折服，所以需要節制食量。而且，過多進食會增長睡眠，難以消化，導致生病，使身體不安，所以需要節制食量。節制到什麼程度呢？根據自己的承受能力，留出三分之一來佈施給鳥獸，剩下的自己食用。能少吃一點就更好。『不中后飲漿』，指的是有些人雖然節制飲食，但仍然貪圖美味，在中午之後飲用各種飲料，如石蜜漿（用石蜜製成的飲料）等。爲了求得這些飲料，多會產生邪 English version: This is another way to distinguish. Ordinary people are greedy for delicious flavors, abandoning poverty and pursuing wealth. Hinayana practitioners are pessimistic and narrow-minded, abandoning wealth and choosing poverty. But those of the upper path, such as these, are far from greed and narrowness, treating all beings with equal compassion, not distinguishing between rich and poor, begging for food in order. The so-called 'not making extra food practice' is as stated in the Vinaya, some people, although begging for food in order, repeatedly obtain proper food (referring to food that can be used as a staple) at the places they beg. If they use the 'extra food practice', they will eat multiple times. Practitioners should think like this: 'Although the World Honored One occasionally allows the sick to eat extra food, I am not sick now and should not accept it.' Therefore, do not use the extra food practice to eat. In short, this also belongs to the category of one-sitting meal, so most scriptures and treatises do not explain it separately. The separate explanation in the Vinaya is because the 'one-sitting meal' there refers to not eating extra snacks before noon. 'Extra small food' refers to being far from the situation of repeatedly eating proper food. Because of this difference, it is explained separately. 'One-sitting meal' refers to some people who, although not eating proper food multiple times, eat other cakes, fruits, porridge, etc. multiple times before noon. Practitioners should think like this: 'Foolish people are greedy for the body, eating multiple times to increase afflictions. I am practicing for the sake of cultivation, not for nourishing the body; for breaking afflictions, not for increasing bonds.' Therefore, only accept one meal. Furthermore, consider that seeking one meal already hinders cultivation in many ways, let alone seeking more food? Therefore, only accept one meal. Also, observe that food arises from many sufferings, and if one accepts too much food, afflictions will increase even more. Therefore, only accept one meal. Also, observe that food is given by believers, and one meal is already difficult to digest, let alone multiple meals? 'One handful of food' is also called 'measured food' in the scriptures. Stopping after accepting once is called 'one handful of food'. Restraining and frugally eating a small amount is called 'measured food'. Why is it necessary to analyze this next? Because some people, although accepting the one-meal practice, drink and eat arbitrarily in one meal, leading to abdominal distension and bloating, and it takes half a day for sleep and digestion to reduce, hindering the practice of the Way. Therefore, it is necessary to restrain the amount of food. Moreover, eating too much will increase afflictions, which are difficult to subdue, so it is necessary to restrain the amount of food. Moreover, eating too much will increase sleep, be difficult to digest, lead to illness, and make the body uneasy, so it is necessary to restrain the amount of food. How much should one restrain? According to one's ability to bear it, leave one-third to give to birds and beasts, and eat the rest yourself. It is better to eat a little less. 'Not drinking juice after midday' refers to some people who, although restraining their diet, are still greedy for delicious flavors, drinking various beverages after midday, such as rock candy juice (beverages made with rock candy), etc. In order to obtain these beverages, many evil
【English Translation】 English version: This is another way to distinguish. Ordinary people are greedy for delicious flavors, abandoning poverty and pursuing wealth. Hinayana (Small Vehicle) practitioners are pessimistic and narrow-minded, abandoning wealth and choosing poverty. But those of the upper path, such as these, are far from greed and narrowness, treating all beings with equal compassion, not distinguishing between rich and poor, begging for food in order. The so-called 'not making extra food practice' is as stated in the Vinaya (monastic code), some people, although begging for food in order, repeatedly obtain proper food (referring to food that can be used as a staple) at the places they beg. If they use the 'extra food practice', they will eat multiple times. Practitioners should think like this: 'Although the World Honored One (Buddha) occasionally allows the sick to eat extra food, I am not sick now and should not accept it.' Therefore, do not use the extra food practice to eat. In short, this also belongs to the category of one-sitting meal, so most scriptures and treatises do not explain it separately. The separate explanation in the Vinaya is because the 'one-sitting meal' there refers to not eating extra snacks before noon. 'Extra small food' refers to being far from the situation of repeatedly eating proper food. Because of this difference, it is explained separately. 'One-sitting meal' refers to some people who, although not eating proper food multiple times, eat other cakes, fruits, porridge, etc. multiple times before noon. Practitioners should think like this: 'Foolish people are greedy for the body, eating multiple times to increase afflictions. I am practicing for the sake of cultivation, not for nourishing the body; for breaking afflictions, not for increasing bonds.' Therefore, only accept one meal. Furthermore, consider that seeking one meal already hinders cultivation in many ways, let alone seeking more food? Therefore, only accept one meal. Also, observe that food arises from many sufferings, and if one accepts too much food, afflictions will increase even more. Therefore, only accept one meal. Also, observe that food is given by believers, and one meal is already difficult to digest, let alone multiple meals? 'One handful of food' is also called 'measured food' in the scriptures. Stopping after accepting once is called 'one handful of food'. Restraining and frugally eating a small amount is called 'measured food'. Why is it necessary to analyze this next? Because some people, although accepting the one-meal practice, drink and eat arbitrarily in one meal, leading to abdominal distension and bloating, and it takes half a day for sleep and digestion to reduce, hindering the practice of the Way. Therefore, it is necessary to restrain the amount of food. Moreover, eating too much will increase afflictions, which are difficult to subdue, so it is necessary to restrain the amount of food. Moreover, eating too much will increase sleep, be difficult to digest, lead to illness, and make the body uneasy, so it is necessary to restrain the amount of food. How much should one restrain? According to one's ability to bear it, leave one-third to give to birds and beasts, and eat the rest yourself. It is better to eat a little less. 'Not drinking juice after midday' refers to some people who, although restraining their diet, are still greedy for delicious flavors, drinking various beverages after midday, such as rock candy juice (beverages made with rock candy), etc. In order to obtain these beverages, many evil
命。費功廢道。是故不飲。又觀此心難可放縱。如馬無勒左右啖草。不能疾疾隨御者意。加以轡勒。方能速進隨人意去。故須裁斷。處中六者第一須在阿蘭若處。二在冢間。三在樹下。四在露地。五是常座。六是隨坐。阿蘭若者此翻名為空閑處也。何處是乎。如雜心說。一弓四肘去村。五百弓名一拘盧舍。一拘盧半名阿蘭若處。計有三里許。頭陀行者極近在此。能遠益善。何故在此。行者作念。我本在家父母親屬共相纏縛。為是舍之。今出家已若還師徒同學知識共相結著與俗無異。是故須舍在蘭若處。又在聚落男女參雜多增欲染。不宜住中。是故須在阿蘭若處。又近聚落音聲憒鬧妨修定意。是故須在阿蘭若處。言冢間者冢間多有死屍爛壞膀脹臭穢。睹之易入不凈觀門。故在冢間。又復冢間死屍破壞蟲食火燒分離散滅。睹之易入無常觀門。故在冢間。又復冢間骸骨分散。睹之易入空無我觀。故在冢間。言樹下者。前在冢間觀察死屍得道事辦。故舍冢間來至樹下。又前冢間取死屍相。然彼多有哭泣等聲妨修正觀。故來樹下繫念思察。又樹蔭覆事同半舍。安身修道。故在樹下。又佛賢聖得道證果多皆依樹。故在樹下。露地坐者樹下蔭濕久居致患。故至露地。又復樹下著樹心生。或復分別此好彼惡。為除是患故須舍樹來至露地
。明瞭顯現所為無礙。故在露地。又覆露地月光明照心想明凈易入空定。故在露地。言常坐者四威儀中。行立太苦臥則太樂。坐離二邊堪能長久。故須常坐。又復行立心則掉動難可攝持。臥則昏沉多入睡眠離沉掉。故須常坐。又求道者大事未辨諸煩惱賊常伺人便。不宜安臥。故須常坐。又復坐中多有成辨。食易消化氣息調和。故須常坐。言隨坐者隨有草地得處便坐。故曰隨坐。隨別細分有此十六。經論就此隱顯離合宣說十二。相狀如何。依四分律衣中立二。食中立四。處中立六。合為十二。衣中二者。一者納衣。二著三衣。余皆不論。食中四者。第一乞食。第二不作餘食法食。三一坐食。四一揣食。次第乞者乞食中收。中后不飲漿者一坐中攝。故不別論。處中說六備如上辨。依涅槃經衣中立三。食中立三。處中立六。合為十二。衣中三者。一著糞衣。二著毳衣。三畜三衣。余皆不論。食中三者。所謂乞食一坐一揣。余皆不說。次第亦是乞食中收。不作餘食及中后不飲漿一坐中攝。故不別論。處中六者備如上辨。依大智論亦說十二。與前復異。依彼論中就衣立二。一著納衣。二著三衣。與四分同。食中立五。一者乞食。二次第乞。三一坐食。四節量食。五中后不飲漿。不作餘食法攝入一坐食。更不別立。處中說五。除卻
隨坐。余經論中更應有異。自所未見。皆是聖說。趣行皆得(此一門竟)。
次須約對四聖種法辨其同異。四聖種者。一糞掃衣。二是乞食。三樹下坐第。四有病服陳棄藥。廣如上辨。聖種頭陀兩門相對同異有三。一是聖種亦是頭陀。謂糞掃衣乞食樹下坐。此能生聖名為聖種。住此能破衣食等欲。故名頭陀。此糞掃衣即攝納衣及與毳衣。此乞食中攝次第乞。其樹下坐攝蘭若處。二是聖種而非頭陀。謂陳棄藥。彼陳棄藥病者所須。病者不能頭陀苦行。是故不說為頭陀法。三是頭陀而非聖種。謂畜三衣一坐食一揣食不非時飲漿冢間露地常坐隨坐。何故此等不名聖種。夫聖種者一切出家通行之法。諸出家者悉皆受行。頭陀唯是精上苦行。精上苦行上人所修。唯畜三衣一坐食等是苦行法。上人所行中下不堪。是故說之以為頭陀不名聖種。頭陀之義略之云爾。
十二巧方便義
十二巧便如地持說。行修善巧故曰方便。隨別泛論方便有四。一進趣方便。如見道前七方便等。二權巧方便。如二智中方便智等。實無三乘。權巧為之。三施造方便。如說方便波羅蜜等。凡所為作善巧修習故曰方便。四整合方便。諸法同體巧相整合。一備一切一切成一。故曰方便。故地經中說六相門以為方便。又彼論言。此法巧成名方便
【現代漢語翻譯】 現代漢語譯本： 隨處而坐。其他經論中更應有不同之處。自己所未曾見過的，都是聖人的言說。依此修行都能得益（這一門到此結束）。 接下來需要對照四聖種法來辨別它們的同異。四聖種是：一、穿糞掃衣（指用丟棄的布料縫製的衣服）；二、乞食（指通過乞討獲得食物）；三、在樹下坐禪；四、有病時服用陳舊的、被丟棄的藥物。詳細的解釋如前文所述。聖種和頭陀這兩門相對，它們的同異之處有三點：一是聖種也是頭陀，比如穿糞掃衣、乞食、在樹下坐禪。這些行為能夠產生聖潔，所以稱為聖種。堅持這些行為能夠破除對衣食等的慾望，所以稱為頭陀。這裡的糞掃衣包括攝納衣和毳衣。乞食包括次第乞食。樹下坐禪包括在蘭若處修行。二是聖種但不是頭陀，比如服用陳舊的、被丟棄的藥物。這種藥物是病人所需要的，病人不能進行頭陀苦行，所以不說是頭陀法。三是頭陀但不是聖種，比如擁有三衣、一坐食（指一天只坐著吃一頓飯）、一摶食（指每次只吃一小團食物）、不非時飲漿（不在規定的時間外喝飲料）、在墳墓間、露天的地方常坐、隨處而坐。為什麼這些不稱為聖種呢？聖種是一切出家人普遍通行的法則，所有出家人都應該接受並修行。而頭陀只是精進的苦行，是上等根器的人所修行的。只有擁有三衣、一坐食等是苦行之法，是上等根器的人才能修行的，中下等根器的人無法做到。所以說它們是頭陀，而不稱為聖種。頭陀的含義大致如此。 十二巧方便的含義 十二巧方便如《瑜伽師地論》（Yogacarabhumi-sastra）所說。因為行為修習具有善巧，所以稱為方便。分別泛泛地討論，方便有四種：一、進趣方便，如見道前的七方便等。二、權巧方便，如二智中的方便智等。實際上沒有三乘（指聲聞乘、緣覺乘、菩薩乘），只是權巧地設立。三、施造方便，如說方便波羅蜜（Upaya-paramita）等。凡是所作所為，善巧地修習，所以稱為方便。四、整合方便，諸法同體，巧妙地相互整合。一即一切，一切即一，所以稱為方便。所以《地持經》（Bodhisattvabhumi）中說六相門（指總相、別相、同相、異相、成相、壞相）作為方便。而且該論典說，此法巧妙地成就，稱為方便。
【English Translation】 English version: Sitting at will. There should be more differences in other sutras and treatises. All that I have not seen are the words of the sages. Following this practice, all can benefit (this section ends here). Next, it is necessary to compare the Four Noble Lineages (Catus-arya-vamsa) to distinguish their similarities and differences. The Four Noble Lineages are: 1. Wearing robes made of discarded cloth (Pamsukula); 2. Begging for food (Pindapata); 3. Sitting under a tree; 4. Taking discarded medicine when sick. Detailed explanations are as described above. Regarding the similarities and differences between the Noble Lineages and Dhuta practices, there are three points: First, the Noble Lineages are also Dhuta practices, such as wearing robes made of discarded cloth, begging for food, and sitting under a tree. These actions can generate holiness, so they are called Noble Lineages. Adhering to these practices can break desires for clothing, food, etc., so they are called Dhuta. Here, robes made of discarded cloth include Samghati and woolen robes. Begging for food includes begging in order. Sitting under a tree includes practicing in a secluded place (Aranya). Second, the Noble Lineages but not Dhuta practices, such as taking discarded medicine. This medicine is needed by the sick, and the sick cannot engage in Dhuta ascetic practices, so it is not said to be a Dhuta practice. Third, Dhuta practices but not Noble Lineages, such as possessing three robes, eating one meal while sitting (sitting and eating only one meal a day), eating one ball of food (eating only a small ball of food each time), not drinking beverages at improper times, often sitting in graveyards or open spaces, and sitting at will. Why are these not called Noble Lineages? The Noble Lineages are universal rules for all monks, and all monks should accept and practice them. Dhuta practices are only diligent ascetic practices, practiced by people of superior capacity. Only possessing three robes, eating one meal while sitting, etc., are ascetic practices that can only be practiced by people of superior capacity, and people of medium or inferior capacity cannot do them. Therefore, they are said to be Dhuta practices, but not called Noble Lineages. The meaning of Dhuta is roughly like this. The Meaning of the Twelve Skillful Means (Upaya) The Twelve Skillful Means are as described in the Yogacarabhumi-sastra. Because the practice of actions is skillful, it is called Upaya. Discussing them separately and generally, there are four types of Upaya: 1. Progressive Upaya, such as the seven Upaya before seeing the Path. 2. Expedient Upaya, such as the Expedient Wisdom in the Two Wisdoms. In reality, there are no Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), but they are established expediently. 3. Giving and Creating Upaya, such as speaking of Upaya-paramita. All that is done, skillfully practiced, is called Upaya. 4. Integrated Upaya, the dharmas are of the same essence, skillfully integrated with each other. One is all, and all is one, so it is called Upaya. Therefore, the Bodhisattvabhumi says that the Six Aspects (General Aspect, Specific Aspect, Same Aspect, Different Aspect, Accomplishing Aspect, Destroying Aspect) are Upaya. Moreover, that treatise says that this dharma is skillfully accomplished, and it is called Upaya.
矣。今此所論是其第三施造方便非餘三種。就施造中別有三種。一教道方便。於世所行巧能修習。二證道方便。能捨情相證入實際。故彼地經第八地中。宜說證道以為善集慧方便矣。三不住方便。于中曲三。一空有相對以明方便。在有不染。常能入空。入空不證。常能隨有。如七地說有此善巧。故曰方便。二染凈相對不捨世間而常涅槃。得大涅槃不捨世間。故曰方便。三自他相對不捨自利而常利他不捨利他而常自利行無偏著。故曰方便。今此所論是其初門教道方便。教道行中廣略不定。今據一門且說十二。名字是何。如彼論說。起內佛法有六方便。外成眾生有六方便。起內六者。一悲心顧念一切眾生。此即是其念眾生心。悲念眾生云何得名內起佛法。由化眾生自成佛法。故念眾生而得名為內起佛法。二猶諸行如實了知。此即是其厭有為心。謂知生死有為諸行無常苦空無我等過而生厭離。三無上菩提之智。此即是求一切智心。此三行本。后三依前以顯方便。四依念眾生舍離生死。依念眾生應在生死。何故舍離。此是菩薩方便故爾。云何方便依念眾生欲為濟拔。自我不出生死之苦無由能度。故依愿念疾捨生死。此依初心而說方便。五依諸行如實了知。以無染心輪轉生死。于有為行如實了知應捨生死。何故輪轉。亦以菩薩方
{ "translations": [ "現代漢語譯本：", "以上所討論的是第三種施造方便，而非其他三種。在施造中又分為三種：一是教道方便，即在世間所行的巧妙修習；二是證道方便，能夠捨棄情執，證入實際。因此，《地經》第八地中適宜宣說證道，作為善集智慧的方便。三是不住方便，其中又包含三種曲折：一是空有相對，以闡明方便。處於有中而不被染污，常能進入空性；進入空性而不執著，常能隨順於有。如第七地所說，具有這種善巧，所以稱為方便。二是染凈相對，不捨棄世間而常處於涅槃，獲得大涅槃而不捨棄世間，所以稱為方便。三是自他相對，不捨棄自利而常利益他人，不捨棄利他而常自利，行為沒有偏頗執著，所以稱為方便。現在所討論的是最初的教道方便。教道行中的廣略不定，現在根據一個方面來說明十二種方便，它們的名字是什麼呢？如論中所說，生起內在佛法有六種方便，外在成就眾生有六種方便。生起內在的六種方便是：一是悲心顧念一切眾生，這就是念眾生心。悲念眾生為什麼能被稱為生起內在佛法呢？因為通過教化眾生，自身成就佛法，所以念眾生而得名為生起內在佛法。二是如實了知諸行，這就是厭離有為之心。了知生死有為諸行具有無常、苦、空、無我等過患，從而生起厭離之心。三是無上菩提之智，這就是求一切智心。這三種是根本，后三種依前三種來顯示方便。四是依念眾生而舍離生死。依念眾生本應處於生死之中，為何要舍離呢？這是菩薩的方便。如何方便呢？依念眾生，想要救濟拔苦，如果自己不脫離生死之苦，就無法度化眾生，所以依愿念迅速舍離生死。這是依據初心而說的方便。五是依如實了知諸行，以無染之心輪轉生死。對於有為之行如實了知，本應舍離生死，為何還要輪轉呢？這也是菩薩的方便。" ], "english_translations": [ "English version:", "Now, this discussion concerns the third skillful means of creation (施造方便, shī zào fāngbiàn), not the other three. Within this creation, there are three types: first, the skillful means of teaching the path (教道方便, jiào dào fāngbiàn), which involves skillful practice in the world; second, the skillful means of realizing the path (證道方便, zhèng dào fāngbiàn), which enables one to abandon emotional attachments and realize actuality. Therefore, in the eighth ground of the Bhūmi Sūtra (地經, Dì Jīng), it is appropriate to speak of realizing the path as a skillful means for well-gathering wisdom. Third, the skillful means of non-abiding (不住方便, bù zhù fāngbiàn), which involves three subtleties: first, the relativity of emptiness and existence to clarify skillful means—being in existence without being tainted, constantly able to enter emptiness; entering emptiness without attachment, constantly able to accord with existence. As the seventh ground states, having this skill is called skillful means. Second, the relativity of defilement and purity—not abandoning the world while constantly being in nirvana; attaining great nirvana without abandoning the world, hence called skillful means. Third, the relativity of self and others—not abandoning self-benefit while constantly benefiting others, not abandoning benefiting others while constantly benefiting oneself, acting without partiality or attachment, hence called skillful means. What is being discussed now is the initial skillful means of teaching the path. The scope of teaching the path is not fixed; now, based on one aspect, twelve are explained. What are their names? As the treatise says, there are six skillful means for arising inner Buddha-dharma and six skillful means for externally accomplishing sentient beings. The six skillful means for arising internally are: first, compassionate concern for all sentient beings—this is the mind of mindfulness of sentient beings. Why is compassionate mindfulness of sentient beings called arising inner Buddha-dharma? Because through transforming sentient beings, one's own Buddha-dharma is accomplished, hence mindfulness of sentient beings is named arising inner Buddha-dharma. Second, truly knowing all actions—this is the mind 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便故爾。云何方便。由知生死虛妄無實故。能無染常處其中。此依第二而說方便。六依求佛智熾然精進。佛由勤成故起精進。此依第三而說方便。外成眾生六方便者。一以少善根得無量果。所謂菩薩教下眾生。以少財物施下福田。用此少善回求菩提一切種德。以迴向故令彼少善得無量果。如施既然。余行皆爾。二少方便生無量善。于中有二。一教眾生舍邪歸正。二教眾生舍小歸大。此二之中各有多門。備如論說。不可具列。此前二種化他行。中起行善巧。三壞法眾生除其暴虐。此他生信。四處中眾生令入佛法。此法此他生解。五已入眾生令其成就。此他起行。六已熟眾生令得解脫。此化得果。此後四種化他行中攝人善巧。就后四中別有六種巧方便行。能令眾生懷法除害乃至解脫。一隨順方便。善隨眾生辨釋法義令其悟入。二立要方便。眾生有求要令修善。三報恩方便。菩薩先習曾施恩眾生。彼來求報。菩薩不受。勸令修善。四異相方便。若諸眾生無所須欲。菩薩欲攝先共為友。勸令修善。彼人不從。菩薩示現瞋責等相。令修善法。五逼迫方便。菩薩為王或為尊主。于已所攝人民眷屬逼令修善。六清凈方便。八相成道說法度人。十二方便略辨如是。
十三住義七門分別(列名辨相一 漸頓二 約約修分別三 約行
【現代漢語翻譯】 現代漢語譯本： 於是就有了方便之說。什麼是方便呢？因為知道生死是虛妄不實的，所以能夠不被污染，常處其中。這是依據第二點（知生死虛妄）而說的方便。第六點是依仗求佛的智慧，熾盛地精進。佛陀因為勤奮而成就，所以發起精進。這是依據第三點（勤奮精進）而說的方便。對外成就眾生的六種方便是：第一，以少許的善根得到無量的果報。例如菩薩教導下根器的眾生，用少許的財物佈施給下等的福田。用這少許的善根迴向求菩提的一切功德。因為迴向的緣故，使那少許的善根得到無量的果報。如同佈施一樣，其餘的修行也是如此。第二，用少許的方便產生無量的善。其中有兩種情況：一是教導眾生捨棄邪道歸於正道，二是教導眾生捨棄小乘歸於大乘。這兩種情況中各有多種門徑，詳細的論述如經論所說，不能一一列舉。這前兩種是化他行中發起行動的善巧。第三，對於破壞佛法的眾生，消除他們的暴虐。這是使他人產生信心。第四，對於處於中間狀態的眾生，使他們進入佛法。這是使他人產生理解。第五，對於已經進入佛法的眾生，使他們成就。這是使他人發起行動。第六，對於已經成熟的眾生，使他們得到解脫。這是教化得到結果。這后四種是化他行中攝受人的善巧。就后四種中，特別有六種巧妙方便的行動，能夠使眾生心懷佛法、消除禍害乃至解脫。一是隨順方便。善於隨順眾生，辨析解釋法義，使他們領悟進入。二是立要方便。眾生有所求，一定要讓他們修善。三是報恩方便。菩薩先學習曾經施恩的眾生，他們來求報答，菩薩不接受，勸他們修善。四是異相方便。如果眾生沒有什麼需求，菩薩想要攝受他們，先和他們成為朋友，勸他們修善。他們不聽從，菩薩就示現嗔責等相，讓他們修善法。五是逼迫方便。菩薩作為國王或者尊貴的主人，對於已經歸屬自己的人民眷屬，逼迫他們修善。六是清凈方便。八相成道說法度人。十二種方便略微辨析就像這樣。
十三住的意義，從七個方面分別（列名辨相一，漸頓二，約約修分別三，約行 English version: Then there is the explanation of 'upaya' (skillful means). What is 'upaya'? Because one knows that 'samsara' (the cycle of birth and death) is illusory and unreal, one can remain within it without being tainted. This 'upaya' is explained based on the second point (knowing 'samsara' is illusory). The sixth point is relying on the wisdom of seeking Buddhahood, to diligently advance. The Buddha achieved enlightenment through diligence, hence initiating diligence. This 'upaya' is explained based on the third point (diligent advancement). The six 'upayas' for externally benefiting sentient beings are: First, obtaining immeasurable results from a small amount of merit. For example, a Bodhisattva teaches beings of lower capacity to give a small amount of wealth to an inferior field of merit. Using this small amount of merit to dedicate towards all qualities of Bodhi (enlightenment). Because of the dedication, that small amount of merit yields immeasurable results. Just like giving, the same applies to other practices. Second, generating immeasurable good from a small amount of 'upaya'. There are two situations within this: one is teaching beings to abandon wrong paths and return to the right path, and the other is teaching beings to abandon the small vehicle and return to the great vehicle. Within these two situations, there are many approaches, as detailed in the treatises, which cannot be listed one by one. These first two are skillful means of initiating action in the practice of benefiting others. Third, for beings who destroy the Dharma, eliminating their violence. This is to generate faith in others. Fourth, for beings in an intermediate state, leading them into the Buddha Dharma. This is to generate understanding in others. Fifth, for beings who have already entered the Dharma, enabling them to achieve accomplishment. This is to initiate action in others. Sixth, for beings who are already ripe, enabling them to attain liberation. This is the result of teaching and transforming. These last four are skillful means of gathering people in the practice of benefiting others. Among these last four, there are specifically six skillful 'upaya' practices that can enable beings to embrace the Dharma, eliminate harm, and even attain liberation. First, 'anukulya-upaya' (accommodating 'upaya'). Skillfully accommodating beings, analyzing and explaining the meaning of the Dharma, enabling them to awaken and enter. Second, 'sthapanīya-upaya' (establishing 'upaya'). When beings have requests, one must ensure they cultivate goodness. Third, 'kṛtajña-upaya' (gratitude 'upaya'). A Bodhisattva first learns from beings who have previously shown kindness. When they come seeking repayment, the Bodhisattva does not accept, but encourages them to cultivate goodness. Fourth, 'viparīta-lakṣaṇa-upaya' (contrary aspect 'upaya'). If beings have no needs, and the Bodhisattva wants to gather them, first become friends with them, encouraging them to cultivate goodness. If they do not listen, the Bodhisattva manifests aspects of anger and rebuke, causing them to cultivate good Dharma. Fifth, 'pratīghāta-upaya' (coercive 'upaya'). When a Bodhisattva is a king or a noble master, they compel the people and dependents under their care to cultivate goodness. Sixth, 'viśuddha-upaya' (purified 'upaya'). Attaining the path through the eight aspects, teaching the Dharma, and liberating people. These twelve 'upayas' are briefly analyzed in this way.
The meaning of the thirteen abodes, distinguished from seven aspects (listing names and distinguishing characteristics one, gradual and sudden two, distinguishing based on practice three, based on conduct
【English Translation】 Then there is the explanation of 'upaya' (skillful means). What is 'upaya'? Because one knows that 'samsara' (the cycle of birth and death) is illusory and unreal, one can remain within it without being tainted. This 'upaya' is explained based on the second point (knowing 'samsara' is illusory). The sixth point is relying on the wisdom of seeking Buddhahood, to diligently advance. The Buddha achieved enlightenment through diligence, hence initiating diligence. This 'upaya' is explained based on the third point (diligent advancement). The six 'upayas' for externally benefiting sentient beings are: First, obtaining immeasurable results from a small amount of merit. For example, a Bodhisattva teaches beings of lower capacity to give a small amount of wealth to an inferior field of merit. Using this small amount of merit to dedicate towards all qualities of Bodhi (enlightenment). Because of the dedication, that small amount of merit yields immeasurable results. Just like giving, the same applies to other practices. Second, generating immeasurable good from a small amount of 'upaya'. There are two situations within this: one is teaching beings to abandon wrong paths and return to the right path, and the other is teaching beings to abandon the small vehicle and return to the great vehicle. Within these two situations, there are many approaches, as detailed in the treatises, which cannot be listed one by one. These first two are skillful means of initiating action in the practice of benefiting others. Third, for beings who destroy the Dharma, eliminating their violence. This is to generate faith in others. Fourth, for beings in an intermediate state, leading them into the Buddha Dharma. This is to generate understanding in others. Fifth, for beings who have already entered the Dharma, enabling them to achieve accomplishment. This is to initiate action in others. Sixth, for beings who are already ripe, enabling them to attain liberation. This is the result of teaching and transforming. These last four are skillful means of gathering people in the practice of benefiting others. Among these last four, there are specifically six skillful 'upaya' practices that can enable beings to embrace the Dharma, eliminate harm, and even attain liberation. First, 'anukulya-upaya' (accommodating 'upaya'). Skillfully accommodating beings, analyzing and explaining the meaning of the Dharma, enabling them to awaken and enter. Second, 'sthapanīya-upaya' (establishing 'upaya'). When beings have requests, one must ensure they cultivate goodness. Third, 'kṛtajña-upaya' (gratitude 'upaya'). A Bodhisattva first learns from beings who have previously shown kindness. When they come seeking repayment, the Bodhisattva does not accept, but encourages them to cultivate goodness. Fourth, 'viparīta-lakṣaṇa-upaya' (contrary aspect 'upaya'). If beings have no needs, and the Bodhisattva wants to gather them, first become friends with them, encouraging them to cultivate goodness. If they do not listen, the Bodhisattva manifests aspects of anger and rebuke, causing them to cultivate good Dharma. Fifth, 'pratīghāta-upaya' (coercive 'upaya'). When a Bodhisattva is a king or a noble master, they compel the people and dependents under their care to cultivate goodness. Sixth, 'viśuddha-upaya' (purified 'upaya'). Attaining the path through the eight aspects, teaching the Dharma, and liberating people. These twelve 'upayas' are briefly analyzed in this way. The meaning of the thirteen abodes, distinguished from seven aspects (listing names and distinguishing characteristics one, gradual and sudden two, distinguishing based on practice three, based on conduct
分別四 八法攝住五 修成分齊六 治斷分齊七)
第一列名並辨其相。十三住義出地持論。行成之處名之為住。又成不退亦名為住。住義開合廣略不定。今據一門且論十三。名字是何。一種性住。所謂習種及與性種。佛建立堅固不壞。名種性住。二解行住。謂解行地。于出世道正觀修行趣入不退。名解行住。三歡喜住。謂凈心地。出世真證菩提心生。堅住不退自慶所得。名歡喜住。四增上戒住。謂離垢地。凈戒具足微過不犯。名增上戒住。五增上意住。所謂明地。定心殊勝名增上意住。六菩提分法相應慧住。所謂炎地。觀察三十七道品法名菩提分相應慧住。七諦相應增上慧住。謂難勝地。善觀四諦相相名諦相應增上慧住。八緣起相應增上慧住。謂現前地。善能觀察十二緣法故曰緣起相應慧住。九有行有開發無相住。謂遠行地。有功用行共相開發名有開發。寂用俱行離於有無間隔之相名無相住。十無行無開發無相住。謂不動地。報行純熟無功用行共相起發名無行無開。遠離間隔功用之相名無相住。其第十一名無礙住。謂善慧地。能以四十無礙辨才說法利他名無礙住。其第十二名最上住。謂法雲地。學行窮滿故曰最上。其第十三名如來住。果德窮滿出離清凈名如來住(此一門竟)。
次就頓漸分別諸住。如
【現代漢語翻譯】 現代漢語譯本 分別四，八法攝住五，修成分齊六，治斷分齊七。
第一，列出名稱並辨別其相狀。《十三住義》出自《地持論》。修行成就之處稱為『住』。又，成就到不退轉的境界也稱為『住』。『住』的含義，開合廣略不定。現在依據一種說法，暫且討論十三種『住』。它們的名字是什麼呢？ 第一是種性住（Gotra-avastha，指具有成佛潛能的階段）。也就是所謂的習種（Abhyasa-gotra）和性種（Prakriti-gotra）。佛陀建立的堅固不壞的種性，名為種性住。 第二是解行住（Adhimukti-caryā-avastha，指通過理解和實踐而安住的階段）。也就是解行地（Adhimukti-bhūmi）。對於出世間的正觀修行，趣入而不退轉，名為解行住。 第三是歡喜住（Pramudita-avastha，指生起極大喜悅的階段）。也就是凈心地（Śuddhāśaya-bhūmi）。出世間的真實證悟，菩提心生起，堅固安住而不退轉，為自己所證得的境界而慶賀，名為歡喜住。 第四是增上戒住（Adhyāśaya-śīla-avastha，指戒律增上的階段）。也就是離垢地（Vimalā-bhūmi）。清凈的戒律具足，細微的過失也不觸犯，名為增上戒住。 第五是增上意住（Adhyāśaya-citta-avastha，指禪定增上的階段）。也就是明地（Arcismatī-bhūmi）。禪定之心殊勝，名為增上意住。 第六是菩提分法相應慧住（Bodhipakṣa-dharma-anuvyāñjana-prajñā-avastha，指與菩提分法相應的智慧階段）。也就是炎地（Jyotismatī-bhūmi）。觀察三十七道品法，名為菩提分相應慧住。 第七是諦相應增上慧住（Satya-anuvyāñjana-adhyāśaya-prajñā-avastha，指與四諦相應的智慧增上階段）。也就是難勝地（Sudurjayā-bhūmi）。善於觀察四諦的體相，名為諦相應增上慧住。 第八是緣起相應增上慧住（Pratītyasamutpāda-anuvyāñjana-adhyāśaya-prajñā-avastha，指與緣起法相應的智慧增上階段）。也就是現前地（Abhimukhī-bhūmi）。善於觀察十二緣起法，所以稱為緣起相應慧住。 第九是有行有開發無相住（Sa-prayoga-sa-udghāṭana-animitta-avastha，指有功用行和開發的無相階段）。也就是遠行地（Dūraṅgamā-bhūmi）。有功用行共同開發，名為有開發。寂靜之用共同執行，遠離有和無的間隔之相，名為無相住。 第十是無行無開發無相住（Nir-prayoga-nir-udghāṭana-animitta-avastha，指無功用行和開發的無相階段）。也就是不動地（Acalā-bhūmi）。報行純熟，沒有功用行共同生起和開發，名為無行無開發。遠離間隔和功用的體相，名為無相住。 第十一是無礙住（Pratisaṃvidā-avastha，指具有無礙辯才的階段）。也就是善慧地（Sādhumatī-bhūmi）。能夠以四種無礙辯才說法利益他人，名為無礙住。 第十二是最上住（Agrā-avastha，指最上的階段）。也就是法雲地（Dharmameghā-bhūmi）。學行達到圓滿，所以稱為最上。 第十三是如來住（Tathāgata-avastha，指如來果位的階段）。果德達到圓滿，出離一切煩惱而清凈，名為如來住。（這一部分結束）。
其次，就頓悟和漸悟來分別這些『住』。如...
【English Translation】 English version Separations four, eight dharmas gather and abide five, cultivation and division six, treatment and severance seven.
First, list the names and distinguish their characteristics. The meaning of the 'Thirteen Abodes' comes from the Bodhisattvabhumi. The place where practice is accomplished is called an 'abode' (avastha). Furthermore, achieving non-retrogression is also called an 'abode'. The meaning of 'abode' can be expanded or contracted, and its scope can vary. Now, based on one perspective, let's discuss the thirteen types of 'abodes'. What are their names? The first is the Gotra-avastha (potentiality abode), referring to both the Abhyasa-gotra (habitual potentiality) and the Prakriti-gotra (natural potentiality). The indestructible potentiality established by the Buddha is called Gotra-avastha. The second is the Adhimukti-caryā-avastha (resolve-practice abode), referring to the Adhimukti-bhūmi (resolve ground). Entering the supramundane right view and practice without retrogression is called Adhimukti-caryā-avastha. The third is the Pramudita-avastha (joyful abode), referring to the Śuddhāśaya-bhūmi (pure intention ground). The arising of supramundane true realization and Bodhicitta, firmly abiding without retrogression, and rejoicing in one's attainment is called Pramudita-avastha. The fourth is the Adhyāśaya-śīla-avastha (superior morality abode), referring to the Vimalā-bhūmi (stainless ground). Possessing complete pure precepts and not violating even minor faults is called Adhyāśaya-śīla-avastha. The fifth is the Adhyāśaya-citta-avastha (superior intention abode), referring to the Arcismatī-bhūmi (luminous ground). The excellence of the mind in samadhi is called Adhyāśaya-citta-avastha. The sixth is the Bodhipakṣa-dharma-anuvyāñjana-prajñā-avastha (wisdom abode corresponding to the factors of enlightenment), referring to the Jyotismatī-bhūmi (radiant ground). Observing the thirty-seven factors of enlightenment is called Bodhipakṣa-dharma-anuvyāñjana-prajñā-avastha. The seventh is the Satya-anuvyāñjana-adhyāśaya-prajñā-avastha (wisdom abode corresponding to the truth), referring to the Sudurjayā-bhūmi (difficult to conquer ground). Skillfully observing the characteristics of the Four Noble Truths is called Satya-anuvyāñjana-adhyāśaya-prajñā-avastha. The eighth is the Pratītyasamutpāda-anuvyāñjana-adhyāśaya-prajñā-avastha (wisdom abode corresponding to dependent origination), referring to the Abhimukhī-bhūmi (facing ground). Being skilled in observing the twelve links of dependent origination is why it is called Pratītyasamutpāda-anuvyāñjana-adhyāśaya-prajñā-avastha. The ninth is the Sa-prayoga-sa-udghāṭana-animitta-avastha (signless abode with effort and development), referring to the Dūraṅgamā-bhūmi (far-going ground). Having effortful practice together with development is called 'with development'. The function of tranquility operating together, being apart from the characteristics of existence and non-existence, is called 'signless abode'. The tenth is the Nir-prayoga-nir-udghāṭana-animitta-avastha (signless abode without effort and development), referring to the Acalā-bhūmi (immovable ground). The fruition of actions being mature, without effortful practice arising and developing together, is called 'without effort and development'. Being apart from the characteristics of separation and effort is called 'signless abode'. The eleventh is the Pratisaṃvidā-avastha (unobstructed abode), referring to the Sādhumatī-bhūmi (ground of good wisdom). Being able to expound the Dharma and benefit others with the four unobstructed eloquence is called Pratisaṃvidā-avastha. The twelfth is the Agrā-avastha (supreme abode), referring to the Dharmameghā-bhūmi (cloud of Dharma ground). The learning and practice reaching perfection is why it is called 'supreme'. The thirteenth is the Tathāgata-avastha (Tathagata abode), referring to the stage of the Tathagata fruit. The virtues of the fruit reaching perfection, being liberated from all afflictions and being pure, is called Tathāgata-avastha. (This section ends).
Next, distinguishing these 'abodes' in terms of sudden and gradual enlightenment. As...
地持說。前菩薩住漸次清凈。后如來住頓得清凈。教行頓成名為頓得。證行頓顯名為清凈。何故而然。彼菩薩地一一位中所治障品品別無數。多時漸斷方乃窮盡。為是漸凈。障佛之障局唯一品。金剛心中一無礙道斷之畢竟。種智起時一切頓凈更無多品。故不漸凈。是為菩薩如來地別(此二門竟)。
次約修辨。如地持說。種性解行名無相修方便。漸學破相趣入出世。彼歡喜住乃至緣起相應慧住。得無相修正能破相證入無為。二無相住無相住無相修凈。得無生忍知一切法本不起故。無礙至佛無相修果。依前離相成諸德故(此三門竟)。
次就行論。如地持說。種性解行修習小行。有斷行不定所得有退。起行局狹故名為小。不能常行說為有斷。行心不堅故名不定。逢緣退失名有退轉。歡喜乃至緣起慧住修習廣行。不斷決定所得不退。此諸住中各於一行備一切行。故名為廣。恒作不住。名為不斷。行心牢固稱曰決定。緣不能敗名不退轉。有行有開乃至最上修無量行。不斷決定所得不退。此諸住中各能于彼一切行中備具一切名無量行。余不斷等備如前釋。彼如來住成就無量不斷決定不退之果(此四門竟)。
次以八法攝十三住。如地持說。言八法者。一信二聞三思四者凈心五初修慧行六修慧廣七修慧果成八
【現代漢語翻譯】 現代漢語譯本： 《地持經》中說，之前的菩薩所住的境界是漸次清凈，之後的如來所住的境界是頓得清凈。教法和修行頓然成就，稱為『頓得』。證悟和修行頓然顯現，稱為『清凈』。為什麼會這樣呢？因為菩薩的各個階位中，所要對治的障礙種類繁多，需要長時間逐漸斷除才能窮盡，所以是漸次清凈。而障礙佛的障礙，僅僅只有一種，在金剛心中用一無礙之道就能徹底斷除。當一切種智生起時，一切都頓然清凈，不再有多種障礙，所以不是漸次清凈。這就是菩薩和如來境界的區別（這兩個方面講完了）。 接下來從修行方面辨析。如《地持經》所說，種性的理解和行為稱為『無相修方便』，逐漸學習破除表相，趨向進入出世。從歡喜住（Prīti-sthita，因喜悅而安住的境界）乃至緣起相應慧住（Pratītyasamutpāda-anurūpa-jñāna-sthita，與緣起相應的智慧安住的境界），通過無相修正，能夠破除表相，證入無為。二無相住（Dvi-animitta-sthita，二種無相安住的境界）以無相住（Animitta-sthita，無相安住的境界）進行無相修，從而清凈，獲得無生忍（Anutpattika-dharma-kṣānti，對一切法不生不滅的真理的證悟），了知一切法本來不生起。無礙至佛（Asaṅga-buddha，無礙到達佛的境界）以無相修作為結果，依靠之前遠離表相而成就各種功德（這三個方面講完了）。 接下來從修行方面論述。如《地持經》所說，種性的理解和行為修習小行，有間斷，不確定，所得會退轉。所起之行侷限狹隘，所以稱為『小』。不能經常實行，所以說是『有斷』。修行之心不堅定，所以稱為『不定』。遇到因緣而退失，名為『有退轉』。歡喜住（Prīti-sthita，因喜悅而安住的境界）乃至緣起慧住（Pratītyasamutpāda-jñāna-sthita，與緣起相應的智慧安住的境界）修習廣行，不間斷，決定，所得不退轉。這些安住境界中，各自在一行中具備一切行，所以稱為『廣』。恒常行作，沒有停住，名為『不斷』。修行之心牢固，稱為『決定』。因緣不能使之敗壞，名為『不退轉』。有行有開（Sa-gamana-udghāṭana，有行有開顯的境界）乃至最上（Agrā，最上的境界）修無量行，不間斷，決定，所得不退轉。這些安住境界中，各自能夠在一切行中具備一切，稱為『無量行』。其餘不斷等等的解釋與前面相同。那些如來住（Tathāgata-sthita，如來所住的境界）成就無量、不斷、決定、不退轉的果報（這四個方面講完了）。 接下來用八法來攝持十三住。如《地持經》所說，所說的八法是：一、信（Śraddhā，信仰），二、聞（Śruta，聽聞），三、思（Cintā，思考），四、凈心（Prasanna-citta，清凈心），五、初修慧行（Ādi-bhāvanā-prajñā-caryā，初修的智慧行為），六、修慧廣（Bhāvanā-prajñā-vistīrṇa，修習智慧廣大），七、修慧果成（Bhāvanā-prajñā-phala-niṣpatti，修習智慧成果成就），八
【English Translation】 English version: The Dhyana-bhumi Sutra states that the previous abodes of Bodhisattvas are gradually purified, while the subsequent abodes of Tathagatas are instantly purified. The sudden accomplishment of teachings and practice is called 'instant attainment'. The sudden manifestation of realization and practice is called 'purification'. Why is this so? Because in each stage of the Bodhisattva's path, the types of obstacles to be overcome are numerous, requiring a long time to gradually eliminate them completely, hence it is gradual purification. However, the obstacles that hinder the Buddha are only of one kind, which can be completely severed in the Vajra heart with a single unobstructed path. When the omniscient wisdom arises, everything is instantly purified, with no more multiple obstacles, so it is not gradual purification. This is the difference between the Bodhisattva and Tathagata realms (these two aspects are finished). Next, analyze from the perspective of practice. As the Dhyana-bhumi Sutra says, the understanding and actions of the nature are called 'skillful means of formless practice', gradually learning to break through appearances and move towards entering the world beyond. From the Prīti-sthita (abode of joy) to the Pratītyasamutpāda-anurūpa-jñāna-sthita (abode of wisdom corresponding to dependent origination), through formless correction, one can break through appearances and realize non-action. The Dvi-animitta-sthita (two formless abodes) uses Animitta-sthita (formless abode) to perform formless practice, thereby purifying and attaining Anutpattika-dharma-kṣānti (acceptance of the non-arising of all dharmas), knowing that all dharmas originally do not arise. Asaṅga-buddha (unobstructed attainment of Buddhahood) takes formless practice as the result, relying on previously being apart from appearances to achieve various merits (these three aspects are finished). Next, discuss from the perspective of practice. As the Dhyana-bhumi Sutra says, the understanding and actions of the nature cultivate small practices, which are intermittent, uncertain, and the gains may regress. The actions that arise are limited and narrow, so they are called 'small'. They cannot be practiced regularly, so they are said to be 'intermittent'. The mind of practice is not firm, so it is called 'uncertain'. Encountering conditions and regressing is called 'regression'. From the Prīti-sthita (abode of joy) to the Pratītyasamutpāda-jñāna-sthita (abode of wisdom corresponding to dependent origination), one cultivates vast practices, which are continuous, definite, and the gains do not regress. In these abodes, each possesses all practices in one practice, so it is called 'vast'. Constantly acting without stopping is called 'continuous'. The mind of practice is firm, called 'definite'. Conditions cannot defeat it, called 'non-regression'. Sa-gamana-udghāṭana (having practice and opening) up to Agrā (the highest) cultivate immeasurable practices, which are continuous, definite, and the gains do not regress. In these abodes, each can possess everything in all practices, called 'immeasurable practices'. The explanations of continuous, etc., are the same as before. Those Tathāgata-sthita (abodes of the Tathagata) achieve the results of immeasurable, continuous, definite, and non-regressing (these four aspects are finished). Next, use the eight dharmas to encompass the thirteen abodes. As the Dhyana-bhumi Sutra says, the eight dharmas are: 1. Śraddhā (faith), 2. Śruta (hearing), 3. Cintā (thinking), 4. Prasanna-citta (pure mind), 5. Ādi-bhāvanā-prajñā-caryā (initial cultivation of wisdom practice), 6. Bhāvanā-prajñā-vistīrṇa (cultivation of vast wisdom), 7. Bhāvanā-prajñā-phala-niṣpatti (cultivation of wisdom fruit accomplishment), 8.
畢竟出離。云何攝住。種性解行修習信心。于解行中成就聞慧思慧思惟。初入歡喜名為凈心。歡喜地滿名修慧行。離垢已上名修慧廣。不動已上名修慧果成。佛地名為畢竟出離(此五門竟)。
第六明其修成分齊。如地持說。種性至佛要經三大阿僧祇劫。減即不成。初阿僧祇種性及與解行住過得歡喜地。第二僧祇歡喜乃至有開發過得無開住。第三阿僧祇無開及與無礙住過得最上住。阿僧祇者是外國語。此名無數。如華嚴中大數有其一百二十。此第一數。然劫有三。一者日月歲數無量名阿僧祇劫。二中劫無量名阿僧祇劫。如賢劫等。此劫大小如龍樹說。四十里城滿中芥子。木概令平。百年去一。其芥子盡劫猶不盡。四十里石。天衣三銖百年一拂。其石皆盡劫猶不盡。三大劫無量名阿僧祇。如雜心說。彼賢劫等六十四劫名為大劫。何故定言六十四乎。劫有三種。謂水火風。如是彼三劫中火多水次風為最少。七火一水七水一風。如是凡經七七火劫一七水劫。于彼最後水劫之後更經七火方有一風。為是合有六十四劫。亦可。如彼賢劫之流。數至僧祇名一大劫。若論中劫始從種性至初地。時已過無量阿僧祇劫。不得言一。語其大劫唯一僧祇不得過多。余亦如是(此六門竟)。
次明諸住斷障分齊。如地持說。障別有
【現代漢語翻譯】 現代漢語譯本：最終達到解脫的境界。那麼，如何才能攝持並安住於此境界呢？通過對種性（bodhi-gotra，菩提種子）、理解、修行和信心的培養，在理解和修行中成就聞慧（śruta-mayā prajñā，聽聞佛法所生之智慧）和思慧（cintā-mayā prajñā，通過思考佛法所生之智慧）。最初進入歡喜地（pramuditā-bhūmi，菩薩十地之第一地）被稱為凈心。歡喜地圓滿時，稱為修慧行。從離垢地（vimalā-bhūmi，菩薩十地之第二地）開始，稱為修慧廣。從不動地（acalā-bhūmi，菩薩十地之第六地）開始，稱為修慧果成。佛地（buddha-bhūmi，佛的境界）被稱為最終的解脫。（以上是五個方面的闡述）
第六，闡明修行的階段和界限。如《瑜伽師地論·本地分》所說，從種性到成佛需要經歷三大阿僧祇劫（asaṃkhya-kalpa，無數大劫），少於這個時間就無法成就。第一個阿僧祇劫用於培養種性、理解和修行，並超越歡喜地。第二個阿僧祇劫用於從歡喜地到有開發地（vikurvita-bhūmi），並超越無開發地（avikurvita-bhūmi）。第三個阿僧祇劫用於從無開發地到無礙地（aparāhata-bhūmi），並超越最上住地（paramāgra-sthita-bhūmi）。阿僧祇是外國語，意思是『無數』。如《華嚴經》中所說，大數有一百二十個，這是第一個數。劫有三種：一是日月歲數無量，名為阿僧祇劫；二是中劫無量，名為阿僧祇劫，如賢劫（bhadrakalpa，現在所處的劫）；這種劫的大小如龍樹菩薩所說：用四十里（約等於16公里）的城裝滿芥子，用木板刮平，每百年取出一粒，直到芥子取完，劫還沒有結束。四十里（約等於16公里）的石頭，用天衣每百年拂拭一次，直到石頭全部磨盡，劫還沒有結束。三大劫無量，名為阿僧祇。如《雜阿毗曇心論》所說，彼賢劫等六十四劫名為大劫。為什麼確定是六十四呢？劫有三種，即水劫、火劫和風劫。在這三種劫中，火劫最多，水劫次之，風劫最少。七個火劫之後有一個水劫，七個水劫之後有一個風劫。這樣，總共經過七七四十九個火劫后，有一個七水劫，在最後的水劫之後，再經過七個火劫才有一個風劫。因此總共有六十四劫。也可以這樣理解，如賢劫之流，數到僧祇，名為一大劫。如果論中劫，從種性到初地，時間已經過了無量阿僧祇劫，不能說是一個。說大劫只有一個僧祇，不能過多，其餘的也一樣。（以上是六個方面的闡述）
接下來闡明各個住地的斷障程度。如《瑜伽師地論·本地分》所說，障礙的類別有...
【English Translation】 English version: Ultimately, one attains liberation. How then, does one gather and abide in this state? Through cultivating one's gotra (bodhi-gotra, seed of enlightenment), understanding, practice, and faith, one achieves śruta-mayā prajñā (wisdom born of hearing the Dharma) and cintā-mayā prajñā (wisdom born of contemplating the Dharma) within understanding and practice. Initially entering the Pramuditā-bhūmi (first of the ten Bodhisattva grounds, ground of joy) is called purifying the mind. The completion of the Pramuditā-bhūmi is called the practice of wisdom. From the Vimalā-bhūmi (second of the ten Bodhisattva grounds, ground of stainlessness) onwards, it is called the expansion of the practice of wisdom. From the Acalā-bhūmi (sixth of the ten Bodhisattva grounds, the immovable ground) onwards, it is called the fruition of the practice of wisdom. The Buddha-bhūmi (Buddha ground, the state of Buddhahood) is called ultimate liberation. (End of these five aspects).
Sixth, clarifying the stages and limits of cultivation. As stated in the Yogācārabhūmi-śāstra, from gotra to Buddhahood requires three asaṃkhya-kalpas (countless great eons); less than this time will not suffice. The first asaṃkhya-kalpa is used to cultivate gotra, understanding, and practice, and to surpass the Pramuditā-bhūmi. The second asaṃkhya-kalpa is used from the Pramuditā-bhūmi to the Vikurvita-bhūmi (ground of manifestation), and to surpass the Avikurvita-bhūmi (ground of non-manifestation). The third asaṃkhya-kalpa is used from the Avikurvita-bhūmi to the Aparāhata-bhūmi (ground of unobstructedness), and to surpass the Paramāgra-sthita-bhūmi (ground of supreme abode). Asaṃkhya is a foreign word, meaning 'countless'. As stated in the Avataṃsaka Sūtra, there are one hundred and twenty great numbers, and this is the first number. There are three types of kalpas: first, countless days, months, and years, called asaṃkhya-kalpa; second, countless intermediate kalpas, called asaṃkhya-kalpa, such as the Bhadrakalpa (the present eon); the size of this kalpa is as described by Nāgārjuna: fill a city of forty li (approximately 16 kilometers) with mustard seeds, level it with a wooden board, and remove one seed every hundred years; even when the mustard seeds are exhausted, the kalpa is not yet finished. A stone of forty li (approximately 16 kilometers), wiped with a celestial garment once every hundred years; even when the stone is completely worn away, the kalpa is not yet finished. Three great kalpas are countless, called asaṃkhya. As stated in the Abhidharma-hṛdaya-śāstra, those sixty-four kalpas, such as the Bhadrakalpa, are called a great kalpa. Why is it determined to be sixty-four? There are three types of kalpas, namely water kalpas, fire kalpas, and wind kalpas. Among these three kalpas, fire kalpas are the most numerous, water kalpas are the next, and wind kalpas are the least. After seven fire kalpas, there is one water kalpa; after seven water kalpas, there is one wind kalpa. Thus, after a total of seven times seven, forty-nine fire kalpas, there is one seven-water kalpa; after the last water kalpa, there are seven more fire kalpas before there is one wind kalpa. Therefore, there are a total of sixty-four kalpas. It can also be understood in this way, like the flow of the Bhadrakalpa, counting to asaṃkhya is called a great kalpa. If discussing intermediate kalpas, from gotra to the first ground, the time has already passed countless asaṃkhya-kalpas; it cannot be said to be one. Saying that the great kalpa is only one asaṃkhya, it cannot be more; the rest are the same. (End of these six aspects).
Next, clarifying the extent of severing obstacles in each ground. As stated in the Yogācārabhūmi-śāstra, the types of obstacles are...
二。一煩惱障。所謂四住。二者智障。所謂無明。彼煩惱障有三處過。從初乃至歡喜住。時增上及中惡趣煩惱一切出過。煩惱障中中上二品能發惡業受惡道身。是故名為惡趣煩惱。種性已上漸次斷除歡喜時盡。歡喜乃至無開發住下品煩惱皆悉出過。無開乃至最上住時煩惱習氣一切出過。入如來住智障亦三。一者皮障粗品無明。障彼菩薩粗品法身。如似世人皮中之患故曰皮障。二者膚障中品無明。障彼菩薩中品法身。如似世人膚中之患故名膚障。三者骨障微細無明。障彼菩薩微細法身。如似世人骨中之病故曰骨障。初至歡喜斷盡皮障。歡喜乃至無開發住斷盡膚障。無開乃至如來住時斷盡骨障。問曰。何故煩惱障中微細習氣十地出過。智障之中微細之者佛地始過。釋言。四住浮粗易離。是故先過。無明難盡。是故後過。又問。何故煩惱障中三品之外別須斷習智障不爾。釋言。煩惱性是起惑。是故宣說細者為習。無明性是微細之惑。細者是地故不名習。若說粗家殘餘名習。亦得無傷。故地持中說佛煩惱智障習斷。十三住義辨之略爾。
離十四垢業義
離十四垢業如長阿含善生經說。名字是何。離四結業不於四處作諸惡行。離六損財法。是為十四。離四業者離殺盜淫及與妄語。是其四也。身口業道具有七種。以何
【現代漢語翻譯】 現代漢語譯本 二。一、煩惱障：指四住地煩惱（四種根本煩惱的住所）。二、智障：指無明（對事物真相的迷惑）。 煩惱障有三種需要去除的過患。從最初的種性地乃至歡喜地（初地），增上及中品的惡趣煩惱全部斷除。煩惱障中，中品和上品能引發惡業，導致投生惡道，因此稱為惡趣煩惱。從種性地開始逐漸斷除，到歡喜地時完全斷盡。從歡喜地乃至無開發地，下品煩惱全部斷除。從無開發地乃至最上地（十地），煩惱習氣全部斷除。進入如來地時，智障也分為三種： 一、皮障：粗品的無明，障礙菩薩粗品的法身。就像世人面板中的疾病，所以稱為皮障。 二、膚障：中品的無明，障礙菩薩中品的法身。就像世人面板深處的疾病，所以稱為膚障。 三、骨障：微細的無明，障礙菩薩微細的法身。就像世人骨髓中的疾病，所以稱為骨障。 從初地到歡喜地斷盡皮障。從歡喜地乃至無開發地斷盡膚障。從無開發地乃至如來地時斷盡骨障。 問：為什麼煩惱障中的微細習氣在十地時斷除，而智障中的微細部分要到佛地才斷除？ 答：四住地煩惱浮淺粗糙，容易斷除，所以先斷除。無明難以斷盡，所以後斷除。又問：為什麼煩惱障中，除了三品之外，還需要特別斷除習氣，而智障不需要？ 答：煩惱的性質是引發迷惑，所以特別說明細微的部分是習氣。無明的性質是微細的迷惑，細微的部分本身就是地，所以不稱為習氣。如果說粗品的殘餘部分稱為習氣，也可以，沒有妨礙。所以在《地持經》中說佛的煩惱障和智障的習氣都斷除了。《十三住義》的辨析大概如此。 離十四垢業義 遠離十四種垢業，如《長阿含經·善生經》所說。它們的名字是什麼？遠離四結業（四種束縛），不在四個地方做惡行，遠離六種損財之法，這就是十四種。遠離四業是指遠離殺生、偷盜、邪淫以及妄語，這就是四種。身口意業道共有七種，用什麼...
【English Translation】 English version II. 1. Klesha Obstruction (煩惱障, Fánnǎo zhàng): Refers to the Four Abodes (四住, Sì zhù) [of affliction]. 2. Jnana Obstruction (智障, Zhì zhàng): Refers to Ignorance (無明, Wúmíng). The Klesha Obstruction has three kinds of faults to be eliminated. From the initial Gotra Bhumi (種性地, Zhǒngxìng dì) up to the Pramudita Bhumi (歡喜地, Huānxǐ dì) [the first Bhumi], the aggravated and middling evil destiny afflictions are all eliminated. Within the Klesha Obstruction, the middling and superior grades can generate evil karma, causing one to receive a body in an evil destiny. Therefore, they are called evil destiny afflictions. From the Gotra Bhumi onwards, they are gradually eliminated, and are completely eliminated at the Pramudita Bhumi. From the Pramudita Bhumi up to the Anabhoga Bhumi (無開發地, Wú kāifā dì), the inferior grade afflictions are all eliminated. From the Anabhoga Bhumi up to the highest Bhumi [the tenth Bhumi], all the habitual tendencies of affliction are eliminated. Upon entering the Tathagata Bhumi (如來地, Rúlái dì), the Jnana Obstruction is also divided into three: 1. Skin Obstruction (皮障, Pí zhàng): Coarse Ignorance, which obstructs the coarse Dharmakaya (法身, Fǎshēn) of the Bodhisattva. It is like a disease in the skin of a person, hence it is called Skin Obstruction. 2. Flesh Obstruction (膚障, Fū zhàng): Middling Ignorance, which obstructs the middling Dharmakaya of the Bodhisattva. It is like a disease in the flesh of a person, hence it is called Flesh Obstruction. 3. Bone Obstruction (骨障, Gǔ zhàng): Subtle Ignorance, which obstructs the subtle Dharmakaya of the Bodhisattva. It is like a disease in the bones of a person, hence it is called Bone Obstruction. From the first Bhumi to the Pramudita Bhumi, the Skin Obstruction is completely eliminated. From the Pramudita Bhumi up to the Anabhoga Bhumi, the Flesh Obstruction is completely eliminated. From the Anabhoga Bhumi up to the Tathagata Bhumi, the Bone Obstruction is completely eliminated. Question: Why are the subtle habitual tendencies in the Klesha Obstruction eliminated at the tenth Bhumi, while the subtle aspects of the Jnana Obstruction are only eliminated at the Buddha Bhumi? Answer: The Four Abodes are superficial and coarse, and easily abandoned, therefore they are eliminated first. Ignorance is difficult to exhaust, therefore it is eliminated later. Question: Why, within the Klesha Obstruction, is it necessary to specifically eliminate habitual tendencies in addition to the three grades, while this is not the case for the Jnana Obstruction? Answer: The nature of affliction is to give rise to delusion, therefore it is specifically stated that the subtle aspects are habitual tendencies. The nature of ignorance is subtle delusion, and the subtle aspects are themselves the Bhumi, therefore they are not called habitual tendencies. If it is said that the remnants of the coarse grades are called habitual tendencies, that is also acceptable, and there is no harm in it. Therefore, in the Yogacarabhumi-sastra (地持經, Dì chí jīng), it is said that the Buddha's habitual tendencies of the Klesha Obstruction and Jnana Obstruction are eliminated. The analysis of the meaning of the Thirteen Abodes is roughly as described. The Meaning of Abandoning the Fourteen Defiled Karmas Abandoning the fourteen defiled karmas, as described in the Singalovada Sutra (善生經, Shànshēng jīng) of the Dirgha Agama (長阿含經, Cháng āhán jīng). What are their names? Abandoning the four bonds (四結業, Sì jié yè) [of karma], not engaging in evil actions in four places, abandoning the six ways of wasting wealth, these are the fourteen. Abandoning the four karmas refers to abandoning killing, stealing, sexual misconduct, and false speech, these are the four. The karmic paths of body, speech, and mind have seven types in total, with what...
義故偏防此四。以此四中貪通重罪故偏說之。又此十四者在家業行。在家之人能防此四。余口業道不能防禁。故不說離。故論說言。出家之人尚不能離。何況在家。又綺語等不應法故皆妄語攝。故不別論。不於四處作惡行者。愛處恚處癡處怖處不依此處而起惡行。離六損財者。一不耽酒。二不博戲。三不放蕩。四不迷伎樂。五不惡友相同。六不懈惰。說彼耽酒有六種失。是故須離。一者失財。二者生病。三意斗諍。四惡名流佈。五瞋怒暴生。六智慧目損。博戲之失亦有六種。故應舍離。一財物耗盡。二雖勝生怨。三智者所嘖。四人不敬信。五為人疏外。六喜生智盜竊。放蕩之失亦有六種。是故須離。一不自護身。二不護資財。三不護子孫。四常自驚懼。五諸苦惡法常自纏身。六喜生虛妄。迷於伎樂亦有六失。故須舍離。一者求歌。二者求舞。三求琴瑟。四波內卑。五多羅槃。六首呵那。此後三種經中不翻。不知是何。惡友相得亦有六種。是故須離。一方便生欺。二好喜屏處。三誘他家人。四圖謀他物。五財利自向。六好發他過。懈惰之失亦有六種。故應舍離。一者富樂不肯作務。二者貧窮不肯勤修。三者寒時不肯勤修。四者熱時不肯勤修。五者時早不肯勤修。六者時晚不肯勤修。是為遠離十四垢業。地持所說義當此(
【現代漢語翻譯】 現代漢語譯本 因為這些原因，特別要防範這四種惡行。在這四種惡行中，貪慾是最普遍且罪過最重的，所以特別強調。這十四種惡行是針對在家修行者而言的。在家之人能夠防範這四種（身）惡行，而其他的口業之道難以完全禁止，所以沒有特別說明要遠離。因此經論中說，出家之人尚且不能完全遠離（口業），更何況是在家之人。而且，綺語等不合乎佛法，都可歸納為妄語，所以沒有單獨討論。 『不於四處作惡行者』，是指在愛慾、嗔恚、愚癡、恐懼這四種情況下，不依從這些情緒而做出惡行。 『離六損財者』，是指遠離六種會損害財富的行為：一是不過度飲酒，二是不過度賭博，三是不放蕩，四是不沉迷於歌舞伎樂，五是不與惡友交往，六是不懈怠。經典中說沉迷於飲酒有六種過失，所以必須遠離：一是損失錢財，二是容易生病，三是容易引起爭鬥，四是惡名遠揚，五是容易暴怒，六是損害智慧。賭博也有六種過失，所以應當捨棄：一是耗盡財物，二是即使贏了也會結怨，三是受到智者的責備，四是別人不尊敬不信任，五是與人疏遠，六是容易產生偷盜的念頭。 放蕩也有六種過失，所以必須遠離：一是不保護自己，二是不保護自己的財產，三是不保護自己的子孫，四是常常自己感到驚恐，五是各種痛苦和惡法常常纏繞自身，六是喜歡說謊。 沉迷於歌舞伎樂也有六種過失，所以必須捨棄：一是追求唱歌，二是追求跳舞，三是追求琴瑟，四是波內卑（Panavi，一種樂器），五是多羅槃（Tarapan，一種樂器），六是首呵那（Sohana，一種樂器）。后三種樂器在經中沒有翻譯，不知道是什麼。 與惡友交往也有六種過失，所以必須遠離：一是想方設法欺騙，二是喜歡在隱蔽的地方活動，三是引誘他人家庭成員，四是圖謀他人財物，五是把利益都歸給自己，六是喜歡揭發別人的過錯。 懈怠也有六種過失，所以應當捨棄：一是富裕安樂時不肯工作，二是貧窮時不肯努力修行，三是寒冷時不肯努力修行，四是炎熱時不肯努力修行，五是時間尚早時不肯努力修行，六是時間已晚時不肯努力修行。這就是遠離十四種垢業。《地持論》所說的意義與此相符。
【English Translation】 English version The reason for particularly guarding against these four is that among these four, greed is the most common and the most serious sin, so it is particularly emphasized. These fourteen are for those who practice at home. Those who are at home can guard against these four (bodily) evil deeds, while other paths of verbal karma are difficult to completely prohibit, so it is not specifically stated to stay away from them. Therefore, it is said in the scriptures that even those who have left home cannot completely stay away from (verbal karma), let alone those who are at home. Moreover, frivolous speech and the like are not in accordance with the Dharma and can be classified as false speech, so they are not discussed separately. 'Not committing evil deeds in the four places' means not committing evil deeds based on love, hatred, delusion, and fear. 'Leaving the six that harm wealth' refers to staying away from the six behaviors that harm wealth: first, not indulging in alcohol; second, not indulging in gambling; third, not being dissolute; fourth, not being addicted to singing and dancing; fifth, not associating with bad friends; and sixth, not being lazy. It is said in the scriptures that indulging in alcohol has six faults, so it must be avoided: first, loss of wealth; second, prone to illness; third, prone to quarrels; fourth, bad reputation spreads; fifth, prone to anger; and sixth, damage to wisdom. Gambling also has six faults, so it should be abandoned: first, exhaustion of wealth; second, even if you win, you will make enemies; third, you will be blamed by the wise; fourth, people will not respect or trust you; fifth, you will be alienated from others; and sixth, it is easy to generate thoughts of stealing. Dissoluteness also has six faults, so it must be avoided: first, not protecting oneself; second, not protecting one's property; third, not protecting one's children and grandchildren; fourth, often feeling frightened; fifth, all kinds of suffering and evil dharmas often entangle oneself; and sixth, liking to lie. Being addicted to singing and dancing also has six faults, so it must be abandoned: first, pursuing singing; second, pursuing dancing; third, pursuing zithers; fourth, Panavi (Panavi, a musical instrument); fifth, Tarapan (Tarapan, a musical instrument); sixth, Sohana (Sohana, a musical instrument). The last three musical instruments are not translated in the scriptures, and it is not known what they are. Associating with bad friends also has six faults, so it must be avoided: first, trying to deceive; second, liking to be active in hidden places; third, seducing other people's family members; fourth, plotting other people's property; fifth, giving all the benefits to oneself; and sixth, liking to expose other people's faults. Laziness also has six faults, so it should be abandoned: first, not being willing to work when rich and comfortable; second, not being willing to practice diligently when poor; third, not being willing to practice diligently when it is cold; fourth, not being willing to practice diligently when it is hot; fifth, not being willing to practice diligently when it is early; and sixth, not being willing to practice diligently when it is late. This is staying away from the fourteen defilements. The meaning of what is said in the Yogācārabhūmi-śāstra is consistent with this.
矣)。
離隱六方離四惡友攝四善友義
此義亦出長阿含中善生經矣。先明遠離隱覆六方。羅悅城中有長者子。名曰善生。父祖相承恒于清且沐浴香湯禮事六方。令彼方神來護家業。所作諧偶值佛出世。詣佛請問。賢聖法中有是法不。佛時答曰。賢聖法中亦有六方。但不同汝。即為說偈。父母為東方。師長為南方。妻子為西方。親族為北方。僕使為下方。沙門為上方。諸有長者子禮敬于諸方。敬順不失時死皆得生天。惠施及燸語利人多所益。如彼經說。敬東方中。子于父母五事敬順。一者供奉使無違失。二凡有所為先白父母。三父母所為敬順不違。四父母止令不敢違背。五不斷父母所作正業。子于父母如此敬事則令彼方安穩無憂。父母于子五事敬視。一者制子不聽為惡。二者指授示其善惡。三者慈愛入骨徹髓。四者為子求善婚娶。五者隨時供給所須。敬南方中。弟子于師五事敬順。一給侍所黨。二禮敬供養。三尊重戴仰。四師有教敕隨順無違。五從師聞法善持不忘。師長亦以五種之事敬視弟子。一順法調御。二誨其未聞。三隨其所聞令善解義。四示其善友。五盡以所知誨授不吝。敬西方中。夫之敬妻亦有五事。一相待以禮。二威嚴不越。三衣食隨時。四莊嚴以時。五委付家內。妻以五事恭敬于夫。一者先
【現代漢語翻譯】 現代漢語譯本：
離隱六方，遠離四種惡友，親近四種善友的意義
這個意義也出自《長阿含經》中的《善生經》。首先說明遠離隱蔽的六方。羅悅城中有一位長者的兒子，名叫善生。他的父親和祖父世代相傳，經常在清晨沐浴香湯，禮拜六方，希望各方神靈保佑家業。他所做的事情恰巧遇到佛陀出世，於是前往佛陀處請教：『賢聖的教法中有這種做法嗎？』佛陀當時回答說：『賢聖的教法中也有六方，但與你所說的不同。』於是為他說偈：父母為東方，師長為南方，妻子為西方，親族為北方，僕人為下方，沙門（出家修道的僧人）為上方。各位長者的兒子，如果禮敬這六方，恭敬順從不失時機，死後都能昇天。惠施和柔和的言語，利益他人，多多益善。』正如經文所說，尊敬東方，兒子對父母有五件事要恭敬順從：一是供養奉養，不讓他們有所缺失；二是凡有所為，先稟告父母；三是父母所為，恭敬順從不違背；四是父母禁止的，不敢違背；五是不中斷父母所作的正當事業。兒子對父母如此恭敬侍奉，就能使東方安穩無憂。父母對兒子有五件事要敬重看待：一是制止兒子不做壞事；二是教導指示兒子什麼是善，什麼是惡；三是慈愛深入骨髓；四是為兒子尋求好的婚姻；五是隨時供給兒子所需。尊敬南方，弟子對師長有五件事要恭敬順從：一是給予侍奉；二是禮敬供養；三是尊重敬仰；四是師長有教誨，隨順不違背；五是跟隨師長聽聞佛法，善於保持不忘記。師長也用五種事情來敬重看待弟子：一是按照佛法調御；二是教誨他未曾聽聞的；三是隨著他所聽聞的，使他善於理解意義；四是向他展示善友；五是盡其所知地教誨傳授，不吝嗇。尊敬西方，丈夫尊敬妻子也有五件事：一是互相以禮相待；二是威嚴不超越禮度；三是衣食隨時供給；四是按時打扮；五是委託管理家內事務。妻子用五件事恭敬丈夫：一是首先
【English Translation】 English version:
The meaning of leaving the six hidden directions, abandoning the four evil friends, and associating with the four good friends.
This meaning also comes from the Good Life Sutra in the Dirgha Agama Sutra. First, it explains leaving the six hidden directions. In Rajagriha, there was a son of a householder named Shan Sheng (Good Life). His father and grandfather had passed down the tradition of bathing in fragrant water every morning and worshiping the six directions, hoping that the gods of each direction would protect their family business. What he did happened to coincide with the Buddha's appearance in the world, so he went to the Buddha and asked, 'Is there such a practice in the teachings of the wise and holy?' The Buddha then replied, 'In the teachings of the wise and holy, there are also six directions, but they are different from what you say.' Then he said in verse: 'Parents are the East, teachers are the South, wife is the West, relatives are the North, servants are the Lower direction, and Shramanas (monks who have left home to cultivate the path) are the Upper direction. Sons of all householders, if you respect these six directions, and are respectful and obedient without missing the opportunity, you can be reborn in heaven after death. Generosity and gentle words, benefiting others, the more the better.' As the sutra says, respecting the East, a son should respect and obey his parents in five ways: first, to provide for them and not let them lack anything; second, to report to them before doing anything; third, to respect and obey what the parents do without disobeying; fourth, not to disobey what the parents forbid; fifth, not to interrupt the proper business that the parents are doing. If a son respects and serves his parents in this way, he can make the East stable and worry-free. Parents should respect and treat their sons in five ways: first, to stop their sons from doing bad things; second, to teach and instruct their sons what is good and what is bad; third, to love them deeply; fourth, to seek good marriages for their sons; fifth, to provide for their sons' needs at any time. Respecting the South, a disciple should respect and obey his teacher in five ways: first, to give service; second, to pay respects and make offerings; third, to respect and admire; fourth, to follow the teacher's teachings without disobeying; fifth, to follow the teacher to hear the Dharma, and be good at keeping it in mind and not forgetting it. The teacher also respects and treats his disciples in five ways: first, to tame them according to the Dharma; second, to teach them what they have not heard; third, to make them understand the meaning of what they have heard; fourth, to show them good friends; fifth, to teach and impart all that he knows without being stingy. Respecting the West, a husband also respects his wife in five ways: first, to treat each other with courtesy; second, not to exceed the bounds of propriety in dignity; third, to provide food and clothing at any time; fourth, to dress up on time; fifth, to entrust her with the management of household affairs. A wife respects her husband in five ways: first,
起。二者後坐。三者和言。四者敬順。五者先意承問所在。敬北方中。人須五事尊敬親族。一者給施。二者善言。三者利益。四者同利。五不欺詐。親族亦須以其五事親敬於人。一者為護放逸。二為護失財。三為護恐怖。四屏相教誡。五常相稱歎。事下方中。主于僕使五事將順。一隨能而使。二飲食隨時。三賜勞隨時。四病與醫藥。五從其求暇。僕使亦以五事事主。一須早起。二為事周容。三不與不取。四作務以次。五稱揚主名。事上方中。檀越須以五種之事供奉沙門婆羅門等。一身行慈。二口行慈。三意行慈。四以時施。五問不遮止。其諸沙門婆羅門等須以六事教授檀越。一者防護不令為惡。二指授善處。三教懷善心。四未聞者使聞。五已聞者令解。六開示正路。如是敬事能令諸方安穩無憂(此一門竟)。
次明遠離四種惡友。如彼經說。有四怨。如親應當覺知。一畏伏友畏而伏從。實無誠心。此據其意。二美言友言順心乖。此據其口。三敬順友形詐親附。內無實心。此據其身。四者惡友惡事相伴。畏伏有四。一先與后奪。畏時則與不畏還奪。二與少望多求取無厭。三畏故強親。四為求離苦詐親附。美言有四。一善惡斯從。二有難捨離。三外有善來蜜而止之。四見有危事便相誹謗。敬順有四。一者先誑。二者
后誑。三者現誑。四見有小過便加杖之。惡友有四。一飲酒時為友。二博戲時為友。三淫逸時為友。四歌舞時為友。此皆須離(此二門竟)。
下次明其攝四善友。如彼經說。四親應當親之。一止非友惡事相止。此據其口。二慈愍友苦事相憐。此據其意。三利人友益事與人。四同事友好事相助。此二據身。止非有四。一見人有惡則能遮止。二示人正直。謂教正理。三慈心愍念善言誨誘。四示人正路教修出道。慈愍有四。一見利代喜。二見惡代憂。三稱譽人德。四見人說惡便能抑制。利益有四。一者護人不令放逸。二者護人使不失財。三者護人使不恐怖。四者屏相教誡。同事有四。一者為彼不惜身命。二者為彼不惜財寶。三者為彼濟其恐怖。四屏相誡。約離隱方等略辨如是。
十四化心義六門分別(釋名辨相一 就處分別二 三性分別三 得舍成就四 化事差別五 大小不同六)
第一門中釋名辨相。無而忽起名之為化。起化之意名為化心。化心不同。宣說十四。或說二十。小乘法中宣說十四。大乘法中宣說二十。言十四者。初禪有二。一者初禪化。二者初禪為欲界化。二禪有三。一者二禪為二禪化。二者二禪為初禪化。三者二禪為欲界化。三禪有四。當地有一。下地有三。四禪有五。當地有一。下
【現代漢語翻譯】 現代漢語譯本： 背地裡欺騙。第三種是當面欺騙。第四種是看到朋友有一點小過錯就加以懲罰。惡友有四種：一是喝酒時才成為朋友，二是賭博時才成為朋友，三是淫亂放蕩時才成為朋友，四是唱歌跳舞時才成為朋友。這些人都應該遠離（以上兩種情況說完）。
接下來闡明如何攝受四種善友。如經中所說，有四種親友應當親近：一是阻止朋友做壞事，用言語勸阻。二是慈悲憐憫朋友的苦難，用心去體諒。三是利益朋友，給予幫助。四是與朋友同心同德，互相幫助。后兩種是用行動來幫助。阻止惡行有四種方式：一是看到別人有惡行就能夠阻止，二是引導別人走上正道，教導正確的道理，三是用慈悲心憐憫，用善言勸導，四是為別人指明正確的道路，教導修行解脫的方法。慈悲憐憫有四種表現：一是看到別人獲得利益就替他高興，二是看到別人遭遇不幸就替他擔憂，三是稱讚別人的美德，四是聽到別人說壞話就能夠制止。利益朋友有四種方式：一是保護朋友不讓他放縱，二是保護朋友不讓他損失錢財，三是保護朋友使他不感到恐懼，四是私下勸誡。與朋友同心同德有四種表現：一是為朋友不惜犧牲生命，二是為朋友不惜花費財物，三是為朋友解除恐懼，四是私下勸誡。關於遠離惡友和親近善友，大致辨析如上。
十四化心義，分為六個方面來解釋：（一、解釋名稱和辨別體相；二、就處所來分別；三、按三性來分別；四、獲得、捨棄和成就；五、化事的差別；六、大小的不同）
第一方面，解釋名稱和辨別體相。無中生有，忽然產生的，叫做『化』。產生變化的意念，叫做『化心』。化心有很多種，這裡宣說十四種，或者說二十種。小乘佛法中宣說十四種，大乘佛法中宣說二十種。所說的十四種是：初禪有兩種，一是初禪化，二是初禪為欲界化。二禪有三種，一是二禪為二禪化，二是二禪為初禪化，三是二禪為欲界化。三禪有四種，本地有一種，下地有三種。四禪有五種，本地有一種，下
【English Translation】 English version: Deceiving behind one's back. The third is deceiving to one's face. The fourth is to punish a friend for even a small fault. There are four kinds of bad friends: one who is a friend only when drinking, one who is a friend only when gambling, one who is a friend only when indulging in promiscuity, and one who is a friend only when singing and dancing. All these should be avoided (the above two categories are finished).
Next, it explains how to gather the four kinds of good friends. As the sutra says, there are four kinds of relatives and friends that should be approached: first, stopping a friend from doing bad things, stopping them with words. Second, compassionately pitying a friend's suffering, understanding with the mind. Third, benefiting friends, giving help. Fourth, being of one mind and one heart with friends, helping each other. The latter two are helping with actions. There are four ways to stop evil deeds: first, being able to stop others when seeing them doing evil; second, guiding others onto the right path, teaching the correct principles; third, compassionately pitying, persuading with kind words; fourth, pointing out the correct path for others, teaching the method of cultivating liberation. There are four manifestations of compassionate pity: first, rejoicing for others when seeing them gain benefits; second, worrying for others when seeing them encounter misfortune; third, praising others' virtues; fourth, being able to stop others when hearing them speak ill. There are four ways to benefit friends: first, protecting friends from being unrestrained; second, protecting friends from losing wealth; third, protecting friends from feeling fear; fourth, privately admonishing. There are four manifestations of being of one mind and one heart with friends: first, not hesitating to sacrifice one's life for friends; second, not hesitating to spend wealth for friends; third, relieving friends of their fears; fourth, privately admonishing. The above is a rough analysis of avoiding bad friends and approaching good friends.
The meaning of the Fourteen Transformation Minds is explained in six aspects: (1. Explaining the names and distinguishing the characteristics; 2. Distinguishing based on location; 3. Distinguishing based on the three natures; 4. Obtaining, abandoning, and achieving; 5. Differences in transformation events; 6. Differences in size.)
In the first aspect, explaining the names and distinguishing the characteristics. Arising from nothing, suddenly appearing, is called 'transformation' ('hua'). The intention to produce transformation is called 'transformation mind' ('hua xin'). There are many kinds of transformation minds; here, fourteen kinds are explained, or twenty kinds. In the Hinayana (small vehicle) teachings, fourteen kinds are explained; in the Mahayana (great vehicle) teachings, twenty kinds are explained. The fourteen kinds mentioned are: the first Dhyana (meditative state) has two kinds, one is the first Dhyana transformation ('chu chan hua'), and the second is the first Dhyana transforming for the desire realm ('chu chan wei yu jie hua'). The second Dhyana has three kinds, one is the second Dhyana transforming for the second Dhyana ('er chan wei er chan hua'), the second is the second Dhyana transforming for the first Dhyana ('er chan wei chu chan hua'), and the third is the second Dhyana transforming for the desire realm ('er chan wei yu jie hua'). The third Dhyana has four kinds, one local, and three lower realms. The fourth Dhyana has five kinds, one local, and
地有四。良以小乘于上地度不能現化故唯十四。言二十者。菩薩依於四禪發通。一一皆能為五地化。所謂欲界乃至四禪故有二十。良以菩薩神通自在故能如是。名數既然相狀如何。有人依禪修得通竟。欲起化事先作是念。我當化作如是事。從此心后入于定中自然現化。名為化心。名相如是(此一門竟)。
次就處論。處別有二。一所依處。唯四禪不在餘地。何故而然。欲界無定。故不起化。設有起化但是生慧。四空地中心志微劣。又不緣色為是不起。色界地中余眷屬定支因不具無多力用。所以不起。是故但依四根本禪。故論說云。五通在四禪。根本非余定。就四禪中依如小乘初禪有二。二禪有三。三禪有四。四禪有五。備如前列。大乘法中各具五化。亦如上說。二化現處。依如小乘。欲界初禪並皆有四。所謂有彼四禪地化。二禪有三。當地有一。上地化心有其二種。三禪有二。當地有一。上地有一。四禪唯一當地之化。上能化下。故下轉多。下不化上。故上漸少。若依大乘五地之中各各備有四禪之化。問曰。欲界二禪化心與彼初禪初禪化心何者為勝。若依小乘互有勝劣。欲界地中二禪之化去遠故勝。能到二禪初初禪地中初禪之化處上故勝。若依大乘初禪地中初禪之化一向是勝。以處上故。去則與彼欲界地中二禪
【現代漢語翻譯】 現代漢語譯本 地有四種（四禪）。因為小乘修行者在上層境界無法顯現化身，所以只有十四種化身。說到二十種化身，菩薩依靠四禪（色界四禪定）而生起神通，每一種禪定都能為五個境界（五地）示現化身，也就是欲界乃至四禪，所以有二十種化身。因為菩薩神通自在，所以能夠如此。名目既然如此，相狀又是如何呢？有人依靠禪定修得神通后，想要示現化身，先這樣想：『我應當化作如此這般的事物。』從此念頭之後，進入禪定之中，自然顯現化身，這叫做化心。名相就是這樣（這一部分結束）。
接下來從處所來討論。處所的差別有二種：一是所依處，只有四禪，不在其他境界。為什麼會這樣呢？因為欲界沒有禪定，所以不能生起化身。即使有生起化身，也只是生起智慧。四空定（無色界四空定）中心識微弱，又不緣於色法，所以不能生起化身。**地中其他的眷屬定支不具足，沒有多少力量，所以不能生起化身。因此，只能依靠四根本禪（色界四禪）。所以論中說：『五通在四禪根本，不在其他禪定。』在四禪中，依照小乘，初禪有兩種化心，二禪有三種，三禪有四種，四禪有五種，詳細情況如前所述。大乘佛法中，每一種禪定都具備五種化心，也如上面所說。二化現處，依照小乘，欲界和初禪都有四種化心，也就是有那四禪境界的化身。二禪有三種化心，當地有一種，上層境界的化心有兩種。三禪有兩種化心，當地有一種，上層境界有一種。四禪只有一種化心，是當地的化身。上層境界能夠化現下層境界，所以下層境界的化身就多。下層境界不能化現上層境界，所以上層境界的化身就逐漸減少。如果依照大乘，五地之中各自都具備四禪的化身。有人問：『欲界的二禪化心與初禪的初禪化心，哪一個更殊勝？』如果依照小乘，各有勝劣。欲界中的二禪化心，因為去得遠所以殊勝。在初禪境界中，初禪的化心，因為處在上層境界所以殊勝。如果依照大乘，初禪境界中的初禪化心一向殊勝，因為處在上層境界的緣故。從距離上來說，與欲界的二禪
【English Translation】 English version There are four [types of] grounds (the Four Dhyanas). The reason why there are only fourteen [types of transformation] in the Lesser Vehicle is that they cannot manifest transformations in the higher grounds. As for the twenty [types of transformation], Bodhisattvas rely on the Four Dhyanas (the Four Dhyanas of the Form Realm) to develop supernormal powers. Each dhyana can transform into the five realms (Five Grounds), namely the Desire Realm up to the Four Dhyanas, hence there are twenty [types of transformation]. Because Bodhisattvas have unobstructed supernormal powers, they can do so. Since the names are such, what are the characteristics? Someone who attains supernormal powers through meditation, when wanting to initiate a transformation, first thinks: 'I shall transform into such and such a thing.' After this thought, they enter into samadhi, and the transformation naturally appears. This is called the 'transformation mind'. The names and characteristics are like this (this section ends).
Next, let's discuss it from the perspective of location. There are two types of differences in location: first, the supporting location, which is only the Four Dhyanas, not in other realms. Why is this so? Because the Desire Realm has no samadhi, it cannot initiate transformations. Even if there are transformations, they are only the arising of wisdom. The mind in the Four Formless Realms (the Four Formless Dhyanas) is weak and does not focus on form, so it cannot initiate transformations. In the ** Ground, the other associated factors of samadhi are incomplete and lack power, so they cannot initiate transformations. Therefore, they can only rely on the Four Fundamental Dhyanas (the Four Dhyanas of the Form Realm). Therefore, the treatise says: 'The five supernormal powers are in the Four Dhyana roots, not in other samadhis.' Among the Four Dhyanas, according to the Lesser Vehicle, the First Dhyana has two transformation minds, the Second Dhyana has three, the Third Dhyana has four, and the Fourth Dhyana has five, as detailed earlier. In the Great Vehicle Dharma, each dhyana possesses five transformation minds, as mentioned above. The two transformation manifestation locations, according to the Lesser Vehicle, the Desire Realm and the First Dhyana both have four transformation minds, which means they have transformations of those Four Dhyana realms. The Second Dhyana has three transformation minds, one in its own realm, and two in the higher realms. The Third Dhyana has two transformation minds, one in its own realm and one in the higher realm. The Fourth Dhyana has only one transformation mind, which is the transformation in its own realm. The higher realms can transform into the lower realms, so there are more transformations in the lower realms. The lower realms cannot transform into the higher realms, so there are fewer transformations in the higher realms. If according to the Great Vehicle, each of the Five Grounds possesses transformations of the Four Dhyanas. Someone asks: 'Which is superior, the Second Dhyana transformation mind in the Desire Realm or the First Dhyana transformation mind in the First Dhyana?' If according to the Lesser Vehicle, each has its own advantages and disadvantages. The Second Dhyana transformation mind in the Desire Realm is superior because it goes far. In the First Dhyana realm, the First Dhyana transformation mind is superior because it is located in the higher realm. If according to the Great Vehicle, the First Dhyana transformation mind in the First Dhyana realm is always superior because it is located in the higher realm. In terms of distance, compared to the Second Dhyana in the Desire Realm
之化近遠相似。同能往至一切地故。初禪二禪相望既然。餘地相望義皆同爾。問曰。上禪起下化心。為屬下地為屬上禪。釋言。屬下。若爾依于上地眼根見下色時。所生眼識應屬下地。釋言。不類。云何不類。解有兩義。其一義者。依于上禪起下化心。即與下地起作之心粗細相似。故屬下地。上地眼根見下色時。所生之識不與下同。故不屬下。第二義者。六通之中唯有身通能變能化。化有二能。一者能起異時作用。化主雖滅留化如故。如佛滅后餘留影像住羅剎崛。母從天來起坐說法。諸羅漢等身雖滅度餘留化火焚燒己身。二異處作用。依上發通。起下化心。余通之中悉無變化。不能起彼異地作用。上眼見色時。所生之識不屬下地。耳識亦爾(此二門竟)。
次就三性分別化心。化有二種。一生慧化。如似魔王作化佛像。如是一切。二修慧化。依禪發通依通起化。生慧之化是報無記。修慧之化論說不同。若依毗曇通體是善。化心無記。成實法中非破毗曇利他心起。云何無記。當知化心一向是善。大乘法中義有兩兼。若論世俗等智起化與毗曇同。故地持中說為無記化化禪。異如實智記一向是善(此三門竟)。
次明得舍成就之義。先論其得。先無今有名之為得。得有二種。一離欲得。凡夫二乘斷欲界結得初禪
【現代漢語翻譯】 現代漢語譯本： 之化現的遠近效果相似，因為它們都能到達所有地方。初禪和二禪之間的關係是這樣，其餘各禪之間的關係也是如此。有人問：『從上禪生起下化之心，是屬於下地還是屬於上禪？』回答：『屬於下地。』如果這樣，那麼依于上地的眼根看見地獄的色時，所產生的眼識應該屬於下地？』回答：『不能這樣類比。』為什麼不能類比？解釋有兩種：第一種解釋是，依于上禪生起下化之心，與下地生起造作之心在粗細程度上相似，所以屬於下地。而上地眼根看見地獄的色時，所產生的識與下地不同，所以不屬於下地。第二種解釋是，六神通之中只有身通能夠變化和化現。化現有兩種能力：一是能引發不同時間的作用，化現的主體即使滅亡，留下的化現仍然存在，例如佛陀滅度后，留下的影像仍然住在羅剎崛（Rajagrha，王舍城）。母親從天上下來，升座說法。諸位阿羅漢（Arhat，應供）等身體雖然滅度，留下的化火焚燒自己的身體。二是異處作用，依于上禪而發神通，依于神通而起化現之心。其餘的神通都沒有變化能力，不能引發其他地方的作用。上眼看見色時，所產生的識不屬於下地，耳識也是如此（這兩個方面討論完畢）。
接下來從三性的角度來分別化心。化現有兩種：一是生慧化，例如魔王變化成佛的形象，像這樣的一切。二是修慧化，依于禪定而發神通，依于神通而起化現。生慧的化是報無記（neither good nor evil，非善非惡），修慧的化，各家說法不同。如果按照毗曇（Abhidharma，阿毗達摩）的觀點，神通的本體是善，化心是無記。成實論（Satyasiddhi Shastra，成實論）中並非要破斥毗曇，而是說利他心生起，怎麼會是無記呢？應當知道化心一向是善的。大乘佛法中，義理上有兩種兼顧。如果從世俗的角度來說，等智（impartial wisdom，平等智）生起化現，與毗曇的觀點相同。所以《地持經》（Bodhisattvabhumi Sutra，菩薩地持經）中說無記化現和化現禪定不同，如實智（wisdom of reality，如實智）的記錄一向是善的（這三個方面討論完畢）。
接下來闡明得、舍、成就的含義。先討論『得』。先前沒有現在有了，就叫做『得』。得有兩種：一是離欲得，凡夫和二乘斷除欲界煩惱而得到初禪。
【English Translation】 English version: The manifestation of transformation is similar in terms of near and far effects, because they can all reach all places. The relationship between the first Dhyana (meditative state, 禪) and the second Dhyana is like this, and the meaning is the same for the relationship between the remaining Dhyanas. Someone asks: 'When the mind of transformation arises from the higher Dhyana, does it belong to the lower realm or to the higher Dhyana?' The answer is: 'It belongs to the lower realm.' If so, when the eye-faculty based on the higher realm sees the form of the lower realm, should the resulting eye-consciousness belong to the lower realm?' The answer is: 'It cannot be compared in this way.' Why can't it be compared? There are two explanations: The first explanation is that the mind of transformation arising from the higher Dhyana is similar in terms of the coarseness of the mind of creation arising from the lower realm, so it belongs to the lower realm. However, when the eye-faculty of the higher realm sees the form of the lower realm, the resulting consciousness is different from that of the lower realm, so it does not belong to the lower realm. The second explanation is that among the six supernormal powers (Abhijna, 神通), only the power of the body (身通) can transform and manifest. Transformation has two abilities: one is to initiate actions at different times. Even if the master of transformation disappears, the remaining transformation still exists, such as after the Buddha's Nirvana (extinction, 滅度), the remaining image still resides in Rajagrha (王舍城). The mother comes down from the heavens, ascends the seat, and expounds the Dharma. Although the bodies of the Arhats (應供) and others have disappeared, the remaining transformed fire burns their own bodies. The second is the action in different places. Based on the higher Dhyana, supernormal powers are developed, and based on the supernormal powers, the mind of transformation arises. The remaining supernormal powers do not have the ability to transform and cannot initiate actions in other places. When the upper eye sees form, the resulting consciousness does not belong to the lower realm, and the same is true for ear-consciousness (these two aspects have been discussed).
Next, from the perspective of the three natures (Trisvabhava, 三性), the mind of transformation is distinguished. There are two types of transformation: one is transformation from innate wisdom, such as the demon king transforming into the image of the Buddha, like all of this. The second is transformation from cultivated wisdom, based on Dhyana to develop supernormal powers, and based on supernormal powers to initiate transformation. Transformation from innate wisdom is retribution-neutral (neither good nor evil, 無記), and there are different opinions on transformation from cultivated wisdom. According to the Abhidharma (阿毗達摩) view, the essence of supernormal powers is good, and the mind of transformation is neutral. In the Satyasiddhi Shastra (成實論), it is not to refute the Abhidharma, but to say that how can the altruistic mind be neutral? It should be known that the mind of transformation is always good. In Mahayana Buddhism, there are two aspects to consider. From the perspective of the mundane, the arising of transformation from impartial wisdom (平等智) is the same as the view of the Abhidharma. Therefore, the Bodhisattvabhumi Sutra (菩薩地持經) says that neutral transformation and transformation Dhyana are different, and the record of the wisdom of reality (如實智) is always good (these three aspects have been discussed).
Next, the meaning of attainment, abandonment, and accomplishment is explained. First, let's discuss 'attainment'. What was not there before is now there, which is called 'attainment'. There are two types of attainment: one is attainment through detachment from desire, where ordinary people and those of the Two Vehicles (二乘) sever the bonds of the desire realm and attain the first Dhyana.
時。頓得初禪二種化心。一當地化二下地化。如是次第乃至斷彼三禪結時。頓得四禪五種化心。當地中一下地中四。菩薩之人斷彼欲結得初禪時。頓得初禪五種化心。當地中一他地中四。乃至四禪類亦同爾。二者生得。有漏之法生上失下。退生之時還得本法名為生得。凡夫之人從無色退生四禪時。頓得四禪五種化心。當地中一下地中四。生三禪時。頓得三禪四種化心。乃至生彼初禪之時。頓得初禪二種化心。聲聞緣覺無退生義。為是不論。菩薩生上不失下法。故無生得。何但生上不失下法。乃至得彼大涅槃果不捨世事。故經說言。不捨世間得大涅槃。不斷煩惱而入涅槃。惱尚不斷況余功德。次論舍義。先有今失名之為舍。舍有二種。一者退舍。聲聞凡夫從彼初禪退起欲界煩惱之時。並失初禪化心。乃至退起三禪結時。頓失四禪五種化心。菩薩退時地地失五。二者生舍。聲聞凡夫生上地時失下化心。名之為舍。生二禪時頓失初禪二種化心。乃至生彼四空地時頓失四禪五種化心。次論成就。有而不失名為成就。依如毗曇有漏之法。在下成上上不成下。以是義故凡夫二乘身在欲界及初禪地。各成四禪化心。在二禪中成上二禪三種化心。下皆不成。身在三禪成上三禪二種化心。在第四禪唯成四禪一種化心。菩薩之人身在欲界乃
【現代漢語翻譯】 現代漢語譯本 當時，立即獲得初禪的兩種化心（兩種由禪定轉化而來的心念）：一種是本地化（與目前禪定層次相同），一種是下地化（低於目前禪定層次）。像這樣依次類推，乃至斷除三禪的煩惱結縛時，立即獲得四禪的五種化心：本地化有一種，下地化有四種。菩薩如果斷除欲界的煩惱結縛而獲得初禪時，立即獲得初禪的五種化心：本地化有一種，他地化（其他禪定層次）有四種。乃至四禪的情況也與此相同。第二種是生得（與生俱來）。有漏之法（尚未解脫的世間法）是生於上地則失去下地。退生的時候，仍然獲得原本的禪定，這稱為生得。凡夫如果從無色界退生到四禪時，立即獲得四禪的五種化心：本地化有一種，下地化有四種。如果生到三禪時，立即獲得三禪的四種化心。乃至生到初禪的時候，立即獲得初禪的兩種化心。聲聞（聽聞佛法而悟道的修行者）和緣覺（通過自身覺悟而證道的修行者）沒有退生的說法，因此不討論。菩薩生到上地不會失去下地的禪定，所以沒有生得。不僅是生到上地不失去下地的禪定，乃至獲得大涅槃（徹底解脫）的果位，也不會捨棄世間的事物。所以佛經上說：『不捨棄世間而獲得大涅槃，不斷除煩惱而進入涅槃。』煩惱尚且不斷除，更何況其他的功德。接下來討論舍（捨棄）的含義。先有後失，稱為舍。舍有兩種：一種是退舍。聲聞和凡夫如果從初禪退回到欲界，生起欲界的煩惱時，就會失去初禪的化心。乃至退回到生起三禪的煩惱結縛時，立即失去四禪的五種化心。菩薩退轉時，每個禪定層次都會失去五種化心。第二種是生舍。聲聞和凡夫生到上地時，失去下地的化心，這稱為舍。生到二禪時，立即失去初禪的兩種化心。乃至生到四空定時，立即失去四禪的五種化心。接下來討論成就（獲得）。擁有而不失去，稱為成就。依照《毗曇》（佛教論書）的說法，有漏之法是在下地成就上地，上地不能成就下地。因為這個緣故，凡夫和二乘（聲聞和緣覺）身在欲界和初禪地，各自成就四禪的化心。在二禪中，成就上面的二禪的三種化心，下面的都不能成就。身在三禪，成就上面的三禪的兩種化心。在第四禪，只成就四禪的一種化心。菩薩身在欲界乃至
【English Translation】 English version At that time, one immediately attains two types of transformation minds (two types of mental states transformed from meditative absorption) of the first Dhyana (禪, meditative state): one is local transformation, and the other is lower realm transformation. In this way, sequentially, until one severs the fetters of the third Dhyana, one immediately attains five types of transformation minds of the fourth Dhyana: one is local, and four are lower realm. If a Bodhisattva severs the fetters of the desire realm and attains the first Dhyana, one immediately attains five types of transformation minds of the first Dhyana: one is local, and four are other realms. The same applies to the fourth Dhyana. The second is innate attainment. Defiled (with outflows) dharmas (法, teachings, principles) are such that when one is born in a higher realm, one loses the lower realm. When one regresses, one still attains the original dharma, which is called innate attainment. If an ordinary person regresses from the formless realm to the fourth Dhyana, one immediately attains five types of transformation minds of the fourth Dhyana: one is local, and four are lower realm. When one is born in the third Dhyana, one immediately attains four types of transformation minds of the third Dhyana. Until one is born in the first Dhyana, one immediately attains two types of transformation minds of the first Dhyana. Sravakas (聲聞, Hearers, disciples who attain enlightenment by listening to the Buddha's teachings) and Pratyekabuddhas (緣覺, Solitary Buddhas who attain enlightenment on their own) do not have the concept of regression, so they are not discussed. Bodhisattvas do not lose the lower realm dharmas when they are born in a higher realm, so there is no innate attainment. Not only do they not lose the lower realm dharmas when they are born in a higher realm, but even when they attain the fruit of Great Nirvana (大涅槃, complete liberation), they do not abandon worldly affairs. Therefore, the sutras say: 'One attains Great Nirvana without abandoning the world, and enters Nirvana without severing afflictions.' If afflictions are not severed, what about other merits? Next, we discuss the meaning of abandonment. To have something and then lose it is called abandonment. There are two types of abandonment: one is regressive abandonment. If Sravakas and ordinary people regress from the first Dhyana to the desire realm and generate afflictions of the desire realm, they will lose the transformation mind of the first Dhyana. Until they regress to generating the fetters of the third Dhyana, they will immediately lose the five types of transformation minds of the fourth Dhyana. When Bodhisattvas regress, they lose five types of transformation minds in each realm. The second is birth abandonment. When Sravakas and ordinary people are born in a higher realm, they lose the transformation minds of the lower realm, which is called abandonment. When one is born in the second Dhyana, one immediately loses the two types of transformation minds of the first Dhyana. Until one is born in the four formless realms, one immediately loses the five types of transformation minds of the fourth Dhyana. Next, we discuss attainment. To possess something and not lose it is called attainment. According to the Abhidharma (毗曇, Buddhist philosophical texts), defiled dharmas are such that one attains the higher realm in the lower realm, but the higher realm does not attain the lower realm. For this reason, ordinary people and the two vehicles (聲聞 and 緣覺) are in the desire realm and the first Dhyana realm, respectively, and each attains the transformation minds of the four Dhyanas. In the second Dhyana, one attains the three types of transformation minds of the two higher Dhyanas, and none of the lower ones are attained. In the third Dhyana, one attains the two types of transformation minds of the three higher Dhyanas. In the fourth Dhyana, one only attains one type of transformation mind of the fourth Dhyana. Bodhisattvas are in the desire realm, and even
至非想皆成一切。以不失故(此四門竟)。
次明化心所作之事。如地持說。要略唯三。一者化身。所謂化現眾生色像。二化境界。化為外事色香味等。三者化聲。化身之中約形分四。約處論八為事亦八。約形四者如地持說。一似自身。化主為人。化人似己。天龍等形類皆同爾。二者不似自身。天為人。止亦化為人。不似自身。等亦然。三化似他身。他人是人。化人似彼。天等亦然。四者不似他人。是人還化作人而不似彼。天等亦然。約處八者如雜心說。一化作自身住于自地。二化作他身住于自地。三化作自身往至他地。四化作他身往至他地。是義云何。化主身在初禪之中化作初禪自身他身。即住初禪以為初二。化作初禪自身他身。往下欲界以為后二。身在初禪為化既然。乃至身在四禪亦爾。此初四竟。五者化作他地自身即住他地。六者化作他地他身即住他地。七者化作他地自身往至自地。八者化作他地他身往至自地。是義云何。化主身在欲界之中依彼初禪而起化心。即名初禪以為自地。名欲界處以為地他。以是義故。化作欲界自身他身住于欲界名住地他。以為前二。持此二化往至初禪名至自地。以為后二。欲界初禪相望既然。諸地相望類皆同爾。為事八者如龍樹說。一能作小。二能作大。三能作輕。四能自在
【現代漢語翻譯】 現代漢語譯本：直至非想非非想處天，一切都能成就。因為沒有失去（以上是四門的終結）。
接下來闡明化心所做的事情。如《瑜伽師地論·攝事品》所說，要點概括起來只有三項：一是化身，也就是變化顯現眾生的色相；二是化境界，變化為外在事物的色、香、味等；三是化聲。
化身之中，從形體上分有四種，從處所上論有八種，所做的事情也有八種。從形體上分的四種，如《瑜伽師地論·攝事品》所說：一是像自身，化主是人，變化出來的人像自己，天、龍等形類也都是這樣。二是不像自身，天變化為人，或者反過來人變化為人，不像自己，等等也是這樣。三是變化得像他人，他人是人，變化出來的人像那個人，天等也是這樣。四是不像他人，是人還變化作人，但不像那個人，天等也是這樣。
從處所上分的八種，如《雜阿毗曇心論》所說：一是變化作自身，住在自己的地方；二是變化作他人，住在自己的地方；三是變化作自身，前往其他地方；四是變化作他人，前往其他地方。這是什麼意思呢？化主的身在初禪之中，變化作出初禪的自身或他人，就住在初禪，這是第一種和第二種。變化作出初禪的自身或他人，往下到欲界，這是第三種和第四種。身在初禪變化是這樣，乃至身在四禪也是這樣。以上是最初的四種。
五是變化作其他地方的自身，就住在其他地方；六是變化作其他地方的他人，就住在其他地方；七是變化作其他地方的自身，前往自己的地方；八是變化作其他地方的他人，前往自己的地方。這是什麼意思呢？化主的身在欲界之中，依靠初禪而生起化心，就稱初禪為『自地』，稱欲界為『他地』。因為這個緣故，變化作出欲界的自身或他人，住在欲界，稱為住在『他地』，這是第五種和第六種。拿著這兩種變化前往初禪，稱為到達『自地』，這是第七種和第八種。欲界和初禪相互比較是這樣，各個禪定境界相互比較也都是這樣。
所做的事情有八種，如龍樹（Nagarjuna）所說：一能變小，二能變大，三能變輕，四能自在。
【English Translation】 English version: Until the realm of Neither Perception nor Non-Perception, everything can be accomplished. Because there is no loss (this concludes the four doors).
Next, explaining the actions performed by the mind of transformation. As stated in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), the essentials are only three: first, the transformation body, which is the transformation and manifestation of the forms and appearances of beings; second, the transformation of realms, transforming into external things such as colors, smells, tastes, and so on; third, the transformation of sounds.
Among the transformation bodies, there are four types based on form, eight types based on location, and also eight types of actions. The four types based on form, as stated in the Yogācārabhūmi-śāstra: first, resembling oneself, where the transformer is a human, and the transformed person resembles oneself; the forms of gods, dragons, and so on are all the same. Second, not resembling oneself, where a god transforms into a human, or conversely, a human transforms into a human, not resembling oneself, and so on. Third, transforming to resemble another person, where the other person is a human, and the transformed person resembles that person; gods, and so on, are also like this. Fourth, not resembling another person, where a human still transforms into a human but does not resemble that person; gods, and so on, are also like this.
The eight types based on location, as stated in the Abhidharmahrdaya (The Heart of Abhidharma): first, transforming into oneself and dwelling in one's own place; second, transforming into another and dwelling in one's own place; third, transforming into oneself and going to another place; fourth, transforming into another and going to another place. What does this mean? The transformer's body is in the first dhyāna (meditative absorption), transforming into oneself or another in the first dhyāna, and dwelling in the first dhyāna; this is the first and second types. Transforming into oneself or another in the first dhyāna, and going down to the desire realm; this is the third and fourth types. The transformation is like this when the body is in the first dhyāna, and it is the same even when the body is in the fourth dhyāna. The above are the first four types.
Fifth, transforming into oneself in another place and dwelling in that other place; sixth, transforming into another in another place and dwelling in that other place; seventh, transforming into oneself in another place and going to one's own place; eighth, transforming into another in another place and going to one's own place. What does this mean? The transformer's body is in the desire realm, relying on the first dhyāna to generate the mind of transformation, then the first dhyāna is called 'one's own place', and the desire realm is called 'another place'. Because of this reason, transforming into oneself or another in the desire realm and dwelling in the desire realm is called dwelling in 'another place'; this is the fifth and sixth types. Taking these two transformations and going to the first dhyāna is called reaching 'one's own place'; this is the seventh and eighth types. The comparison between the desire realm and the first dhyāna is like this, and the comparison between all the dhyāna realms is the same.
The actions performed are eight types, as stated by Nāgārjuna (Longshu): first, being able to make small; second, being able to make large; third, being able to make light; fourth, being able to be free.
大為小等。五能作為有力之主。六能遠到。七能動地。八隨意所欲盡皆能得化身如是。次明化境。于中有二。一者化作自地之中一切境界。二者化作他地之中一切境界。次明化聲。化聲之中要略唯二。一內二外。作眾生聲名之為內。作餘一切草木聲名之為外。內中約人分之為四。一者化作自相似聲。二者不似。三者化作他眾生聲。四者不似隨相有七。如地持說。一妙音具足。二廣音具足。三從自起。四從他起。五無所從起。六說正法。七隨事教嘖。一一廣辨如地持論。作外聲中事別無量。不可具論(此五門竟)。
次明大小不同之義。不同有六。一緣心不同。小乘法中攀緣心化。凡所化現作意而起。大乘法中始修作意終成不作。無心分別。慈善根力令諸眾生自然見故。二多少不同。聲聞之人一心一化不能無量。菩薩一心能為法界一切色像及一切聲。三寬狹不同。聲聞但能一世界化。菩薩不爾。一切世界悉能現化。四所至不同。聲聞現化於一佛國不至他界。菩薩現化至無量界。如彼維摩遣化菩薩至香積等。第五有心無心不同。聲聞緣覺雖化為人于中無心。佛及菩薩為化有心。故涅槃云。化無量人各令有心。良以佛心遍一切處故化有之。六虛實不同。聲聞緣覺雖復化作衣服等事不得實用。諸佛菩薩所為化事即得實用
【現代漢語翻譯】 現代漢語譯本：大小的差別等等。第五種能力是能成為有力的主宰。第六種能力是能到達遙遠的地方。第七種能力是能震動大地。第八種能力是隨心所欲，都能得到化身，就像這樣。接下來闡明化境，其中有二種：一是化作自己所處之地的一切境界，二是化作其他地方的一切境界。接下來闡明化聲，化聲之中要略地概括只有兩種：一是內在的，二是外在的。化作眾生的聲音，這稱為內在的；化作其他一切草木的聲音，這稱為外在的。內在的化聲，就人而言，可以分為四種：一是化作與自己相似的聲音，二是不相似的聲音，三是化作其他眾生的聲音，四是不相似的聲音。隨著所化對象的不同，有七種情況，如《瑜伽師地論·攝事品》所說：一是妙音具足，二是廣音具足，三是從自身而起，四是從他處而起，五是無所從來而起，六是說正法，七是隨事教誡。每一種情況的詳細辨析，如《瑜伽師地論·攝事品》所說。化作外在的聲音，事情的類別無量無邊，無法全部論述。（以上五門完畢）。 接下來闡明大小不同的意義。不同之處有六點：一是緣心不同。小乘佛法中，攀緣心所化現的事物，都是通過作意而生起。大乘佛法中，開始時需要作意，最終達到不作意，沒有心的分別。憑藉慈悲的根力，使一切眾生自然而然地見到。二是多少不同。聲聞之人一心只能化現一種事物，不能化現無量的事物。菩薩一心能化現法界一切色像以及一切聲音。三是寬狹不同。聲聞只能在一個世界化現，菩薩則不然，一切世界都能現化。四是所至不同。聲聞的化現只在一個佛國，不能到達其他世界。菩薩的化現能到達無量世界，如《維摩詰經》中維摩詰遣化菩薩到香積佛國等。第五是有心無心不同。聲聞緣覺雖然能化作人，但其中沒有心識。佛和菩薩的化現是有心識的。所以《涅槃經》說，『化無量人，各令有心』。這是因為佛心遍一切處，所以化現的人是有心識的。六是虛實不同。聲聞緣覺即使化作衣服等事物，也不能實際使用。諸佛菩薩所化現的事物，就可以實際使用。
【English Translation】 English version: The differences in size and so on. The fifth ability is to be able to act as a powerful master. The sixth ability is to be able to reach distant places. The seventh ability is to be able to shake the earth. The eighth ability is to be able to obtain embodiments at will, just like this. Next, the realm of transformation is explained, which has two aspects: one is to transform into all the realms within one's own land, and the other is to transform into all the realms within other lands. Next, the transformation of sound is explained. In the transformation of sound, there are only two essential categories: internal and external. Transforming into the voices of sentient beings is called internal; transforming into the voices of all other plants and trees is called external. Internal transformation of sound, in terms of people, can be divided into four types: one is transforming into a voice similar to oneself, two is dissimilar, three is transforming into the voice of other sentient beings, and four is dissimilar. Depending on the object being transformed, there are seven situations, as described in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice): one is having perfect wonderful sound, two is having perfect broad sound, three is arising from oneself, four is arising from others, five is arising from nowhere, six is speaking the true Dharma, and seven is teaching and admonishing according to the matter at hand. The detailed analysis of each situation is as described in the Yogācārabhūmi-śāstra. Transforming into external sounds involves countless different matters, which cannot all be discussed in detail. (These five topics are now complete). Next, the meaning of the differences in size is explained. There are six differences: one is the difference in the mind that grasps (緣心). In the Small Vehicle (小乘) Dharma, the things transformed by the grasping mind (攀緣心) all arise through intention (作意). In the Great Vehicle (大乘) Dharma, intention is required at the beginning of practice, but ultimately it becomes non-intentional, without mental discrimination. Through the power of compassionate roots, all sentient beings naturally see. Two is the difference in quantity. A Śrāvaka (聲聞, Hearer) can only transform one thing with one mind, not countless things. A Bodhisattva (菩薩) can transform all forms and sounds of the Dharmadhātu (法界, the realm of phenomena) with one mind. Three is the difference in breadth. A Śrāvaka can only transform within one world, but a Bodhisattva is not like that; they can manifest transformations in all worlds. Four is the difference in destination. The transformations of a Śrāvaka only occur in one Buddha-field (佛國) and do not reach other realms. The transformations of a Bodhisattva can reach countless realms, as in the Vimalakīrti-nirdesa Sūtra (維摩詰經), where Vimalakīrti (維摩詰) sent transformed Bodhisattvas to the Fragrant Accumulation Buddha-field (香積佛國) and so on. Five is the difference between having mind and not having mind. Although Śrāvakas and Pratyekabuddhas (緣覺, Solitary Buddhas) can transform into people, there is no mind within them. The transformations of Buddhas and Bodhisattvas have mind. Therefore, the Nirvana Sutra (涅槃經) says, 'Transforming countless people, each is made to have mind.' This is because the Buddha's mind pervades all places, so the transformed people have mind. Six is the difference between the unreal and the real. Even if Śrāvakas and Pratyekabuddhas transform into things like clothing, they cannot be used practically. The things transformed by Buddhas and Bodhisattvas can be used practically.
。如地持說。化心如是。
大乘義章卷第十五 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十六(本)
遠法師撰
凈法聚因法中此卷有四門(十六特勝義 菩薩十八不共法義 二十種法師德義 三十七道品義)。
十六特勝七門分別(一釋名辨相 二約對四念分別 三所求成差別 四就位分別 五約禪分別 六就人分別 七隨義分別)
就初門中先釋其名后辨其相。十六特勝如成實說。毗婆娑中亦廣分別。言特勝者。此觀勝於不凈觀法故名特勝。勝相如何。釋有八種。一破患勝。不凈觀門但破貪慾。此觀能破一切煩惱。何故而然。一切煩惱因惡覺生。念出入息除滅惡覺。惡覺斷故煩惱不起。故破一切。二斷結勝。彼不凈觀但能伏結。十六特勝亦伏亦永斷。三寬廣勝。彼不凈觀但觀色法以為不凈。特勝通觀色心等法。四微細勝。彼不凈觀但觀骨等。特勝微細能觀無常斷離滅等。五堅固勝。彼不凈觀緣他身起。得而易失。十六特勝緣自身起。得而難失。六調停勝。如成實說。彼不凈觀未得離欲。已自厭惡。如彼婆求河邊比丘。由觀不凈服毒墜高求刀自殺。如藥過增反更為患。特勝不爾。能破貪慾而不生厭。七所生勝。如毗婆娑說。彼不凈觀增眾生想。以
【現代漢語翻譯】 現代漢語譯本： 如《地持經》所說，轉化心念就是這樣。
《大乘義章》卷第十五 大正藏第 44 冊 No. 1851 《大乘義章》
《大乘義章》卷第十六(本)
遠法師 撰
凈法聚因法中，此卷有四門：（一、十六特勝義；二、菩薩十八不共法義；三、二十種法師德義；四、三十七道品義）。
十六特勝，分七門分別：（一、釋名辨相；二、約對四念分別；三、所求成差別；四、就位分別；五、約禪分別；六、就人分別；七、隨義分別）。
就初門中，先解釋其名稱，后辨明其體相。關於十六特勝，《成實論》中有述說，《毗婆沙論》中也有廣泛的分別。所謂『特勝』，是指這種觀法勝過不凈觀法，所以稱為特勝。勝妙的體相如何呢？解釋有八種：第一，破患勝。不凈觀法只能破除貪慾，而這種觀法能破除一切煩惱。為什麼這樣說呢？因為一切煩惱都因惡覺而生，念出入息能除滅惡覺。惡覺斷滅了，煩惱就不會生起，所以能破除一切煩惱。第二，斷結勝。不凈觀法只能降伏煩惱結使，而十六特勝既能降伏也能永斷。第三，寬廣勝。不凈觀法只觀察色法的不凈，而特勝能普遍觀察色法和心法等。第四，微細勝。不凈觀法只觀察骨骼等，而特勝能微細地觀察無常、斷離、滅等。第五，堅固勝。不凈觀法緣於他人的身體而生起，容易失去。十六特勝緣于自身的身體而生起，得到后難以失去。第六，調停勝。如《成實論》所說，不凈觀法在未得離欲之前，就已經產生厭惡。就像婆求河邊的比丘，因為修習不凈觀而服毒、跳崖、求刀自殺。如同藥物過量反而造成損害。特勝則不然，能破除貪慾而不產生厭惡。第七，所生勝。如《毗婆沙論》所說，不凈觀法增長眾生想，因為
【English Translation】 English version: As stated in the Bodhisattvabhumi Sutra (地持經), transforming the mind is like this.
The Great Treatise on the Meaning of Mahayana, Volume 15 Taisho Tripitaka, Volume 44, No. 1851, The Great Treatise on the Meaning of Mahayana
The Great Treatise on the Meaning of Mahayana, Volume 16 (This Volume)
Composed by Dharma Master Yuan
Within the Dharma Collection of Pure Dharma Causes, this volume contains four sections: (1. The Meaning of the Sixteen Special Superiorities; 2. The Meaning of the Eighteen Uncommon Dharmas of a Bodhisattva; 3. The Meaning of the Twenty Virtues of a Dharma Master; 4. The Meaning of the Thirty-Seven Limbs of Enlightenment).
The Sixteen Special Superiorities are explained in seven sections: (1. Explaining the Name and Differentiating the Characteristics; 2. Explaining in Relation to the Four Foundations of Mindfulness; 3. Differences in What is Sought and Accomplished; 4. Explaining Based on the Stages; 5. Explaining Based on Dhyana (禪); 6. Explaining Based on People; 7. Explaining Based on the Meaning).
In the first section, first explain the name, then clarify the characteristics. Regarding the Sixteen Special Superiorities, the Tattvasiddhi Shastra (成實論) contains descriptions, and the Vibhasa Shastra (毗婆沙論) also contains extensive explanations. The term 'Special Superiority' (特勝) means that this contemplation is superior to the contemplation of impurity, hence it is called Special Superiority. What are the characteristics of this superiority? There are eight types of explanations: First, Superiority in Destroying Afflictions. The contemplation of impurity only destroys greed, while this contemplation can destroy all afflictions. Why is this so? Because all afflictions arise from evil thoughts, and mindfulness of the incoming and outgoing breath eliminates evil thoughts. When evil thoughts are extinguished, afflictions do not arise, so it can destroy all afflictions. Second, Superiority in Severing Bonds. The contemplation of impurity can only subdue the bonds of affliction, while the Sixteen Special Superiorities can both subdue and permanently sever them. Third, Superiority in Breadth. The contemplation of impurity only contemplates the impurity of form, while the Special Superiorities can universally contemplate form, mind, and other dharmas. Fourth, Superiority in Subtlety. The contemplation of impurity only contemplates bones, etc., while the Special Superiorities can subtly contemplate impermanence, severance, detachment, cessation, etc. Fifth, Superiority in Steadfastness. The contemplation of impurity arises from the bodies of others and is easily lost. The Sixteen Special Superiorities arise from one's own body and are difficult to lose once attained. Sixth, Superiority in Moderation. As the Tattvasiddhi Shastra says, before attaining detachment from desire, the contemplation of impurity already generates aversion. Like the monks by the Vakkula River, who, due to practicing the contemplation of impurity, committed suicide by taking poison, jumping off cliffs, or seeking knives. Like medicine that is over-administered, it becomes harmful. The Special Superiorities are not like this; they can destroy greed without generating aversion. Seventh, Superiority in What is Produced. As the Vibhasa Shastra says, the contemplation of impurity increases the perception of beings, because
其觀察男女等骨為不凈故。十六特勝增長法想。以空三昧之根本故。八所異勝。如毗婆沙說。彼不凈觀與外道共。十六特勝不共外道。具斯八義故名特勝。名義如是。特勝不同離分十六。名字是何。念出入息。若長若短息遍身。除身行。以為初四。覺喜覺樂。覺心行。除心行。念出入息復以為四。通前為八。覺心令心喜令心攝令心解脫。念出入息復以為四。通前十二。觀察無常斷離滅等。念出入息復以為四。通前十六。名字如是。相狀如何。言息短者。如人上山擔重疲極氣息則短。行者亦爾。在粗心中氣息則短。何者粗心。所謂躁疾散亂心也。言息長者。如人定止氣息則細。細時則長。行者如是。心細息細。細則長矣。息遍身者。行者信解己身浮虛。見諸毛孔風行出入名息遍身。除身行者。行者繫念住息境界。得境界力心則安靜。心安靜故粗息則滅。名除身行。問曰。氣息長短有無為當由身。為當由心。釋言。俱由。如人初始處胎之時。及在四空則無氣息。明知。由身。在第四禪及滅盡定便無氣息。明知。由心。問曰。氣息不由念生。如人雖復心念餘事息常出入。云何說言由心生乎。釋言。是息雖不由於作念而生。但以眾緣和合故起。有心則有。無心則無。心粗息短。心細息長。故說由心。又問。此息為由地有。為由
【現代漢語翻譯】 現代漢語譯本 觀察男女等人的骨骼，認識到它們是不清凈的，因此修習十六特勝（Shiliu Tesheng）[十六種殊勝的禪修方法]，增長對佛法的正確理解。這是以空三昧（Kong Sanmei）[通過對空的禪定而獲得的定力]為根本。八所異勝（Ba Suo Yisheng）[八種與衆不同的殊勝之處]，正如《毗婆沙》（Pipo Sha）[佛教論書]中所說。這種不凈觀（Bujing Guan）[通過觀想身體的不凈來克服貪慾的禪修方法]與外道（Waidao）[非佛教的修行者]共通，但十六特勝不與外道共通。具備這八種殊勝之處，所以稱為『特勝』。名稱和意義就是這樣。 特勝不同於離分十六（Lifen Shiliu）[與十六分離的特殊之處]。名字是什麼呢？念出入息（Nian Churuxi）[覺知呼吸的進出]，呼吸或長或短，氣息遍佈全身，去除身行（Chu Shenxing）[身體的活動]，這是最初的四種。覺喜（Jue Xi）[感受喜悅]，覺樂（Jue Le）[感受快樂]，覺心行（Jue Xinxing）[感受心理活動]，去除心行（Chu Xinxing）[心理的活動]，再次念出入息，這是另外四種。連同前面的，總共八種。覺知心，使心喜悅，使心專注，使心解脫，再次念出入息，這是另外四種。連同前面的，總共十二種。觀察無常（Guancha Wuchang）[觀察一切事物都在變化]，斷（Duan）[斷除煩惱]，離（Li）[脫離束縛]，滅（Mie）[證得涅槃]等等，再次念出入息，這是另外四種。連同前面的，總共十六種。名字就是這樣。 相狀是怎樣的呢？說呼吸短促，就像人上山揹著重物，疲憊不堪時，氣息就會短促。修行者也是這樣，在粗心（Cuxin）[粗糙的心]中，氣息就會短促。什麼是粗心呢？就是指躁動、急切、散亂的心。說呼吸綿長，就像人安定下來，氣息就會變得細微。細微時就會綿長。修行者也是這樣，心細微，氣息就細微，細微就會綿長。氣息遍佈全身，修行者相信並理解自己的身體是空虛的，看到各個毛孔都有氣息進出，這叫做氣息遍佈全身。去除身行，修行者專注于呼吸的境界，得到境界的力量，心就會安靜。心安靜，粗重的呼吸就會停止，這叫做去除身行。 問：氣息的長短、有無，是由身體決定的，還是由心決定的？答：兩者都有關係。比如人最初入胎的時候，以及在四空定（Sikong Ding）[四種無色界的禪定]中，就沒有氣息。這說明是由身體決定的。在第四禪（Di Si Chan）[第四種禪定]以及滅盡定（Miejin Ding）[一種完全停止意識和感受的禪定]中，就沒有氣息。這說明是由心決定的。問：氣息不是由念頭產生的，比如人即使心裡想著其他事情，氣息也照常出入，為什麼說是由心產生的呢？答：這種氣息雖然不是由於刻意念想而產生，但也是由各種因緣和合而產生的。有心就有氣息，無心就沒有氣息。心粗糙，氣息就短促；心細微，氣息就綿長。所以說是由於心決定的。又問：這種氣息是由地大（Di Da）[構成物質世界的四大元素之一，指堅硬性]產生的，還是由...
【English Translation】 English version Observing the bones of men and women as impure, one cultivates the Sixteen Special Insights (Shiliu Tesheng) [Sixteen special methods of meditation], increasing the correct understanding of the Dharma. This is rooted in the Samadhi of Emptiness (Kong Sanmei) [Concentration attained through meditation on emptiness]. The Eight Superior Differences (Ba Suo Yisheng) [Eight distinct superiorities] are as described in the Vibhasa (Pipo Sha) [Buddhist treatise]. This contemplation of impurity (Bujing Guan) [Meditation on the impurity of the body to overcome desire] is shared with non-Buddhists (Waidao) [Non-Buddhist practitioners], but the Sixteen Special Insights are not shared with non-Buddhists. Possessing these eight superiorities, it is called 'Special Insight'. Such are the name and meaning. The Special Insights are different from the Sixteen Separations (Lifen Shiliu) [Special aspects separate from the sixteen]. What are the names? Mindfulness of breathing in and out (Nian Churuxi) [Awareness of the breath entering and leaving], the breath being either long or short, the breath pervading the whole body, eliminating bodily activity (Chu Shenxing) [Physical activity], these are the first four. Awareness of joy (Jue Xi) [Feeling joy], awareness of pleasure (Jue Le) [Feeling pleasure], awareness of mental activity (Jue Xinxing) [Feeling mental activity], eliminating mental activity (Chu Xinxing) [Mental activity], again mindfulness of breathing in and out, these are another four. Together with the previous ones, there are eight in total. Awareness of the mind, making the mind joyful, making the mind concentrated, making the mind liberated, again mindfulness of breathing in and out, these are another four. Together with the previous ones, there are twelve in total. Observing impermanence (Guancha Wuchang) [Observing that all things are changing], cessation (Duan) [Cessation of afflictions], detachment (Li) [Freedom from bondage], extinction (Mie) [Attainment of Nirvana] and so on, again mindfulness of breathing in and out, these are another four. Together with the previous ones, there are sixteen in total. Such are the names. What are the characteristics? Saying that the breath is short, it is like a person climbing a mountain carrying a heavy load, when exhausted, the breath will be short. It is the same for a practitioner, in a coarse mind (Cuxin) [Rough mind], the breath will be short. What is a coarse mind? It refers to a restless, impatient, and scattered mind. Saying that the breath is long, it is like a person settling down, the breath will become subtle. When subtle, it will be long. It is the same for a practitioner, when the mind is subtle, the breath is subtle, and when subtle, it will be long. The breath pervading the whole body, the practitioner believes and understands that their body is empty, seeing that there is breath entering and leaving through each pore, this is called the breath pervading the whole body. Eliminating bodily activity, the practitioner focuses on the realm of breathing, obtaining the power of the realm, the mind will be quiet. When the mind is quiet, the coarse breath will cease, this is called eliminating bodily activity. Question: Is the length, presence, or absence of breath determined by the body or by the mind? Answer: Both are related. For example, when a person first enters the womb, and in the Four Formless Realms (Sikong Ding) [Four meditative states of the formless realm], there is no breath. This shows that it is determined by the body. In the Fourth Dhyana (Di Si Chan) [Fourth meditative state] and the Cessation of Perception and Sensation (Miejin Ding) [A meditative state of complete cessation of consciousness and feeling], there is no breath. This shows that it is determined by the mind. Question: Breath is not produced by thought, for example, even if a person is thinking about other things, the breath still enters and leaves as usual, why is it said that it is produced by the mind? Answer: Although this breath is not produced by intentional thought, it is produced by the combination of various causes and conditions. With mind, there is breath; without mind, there is no breath. When the mind is coarse, the breath is short; when the mind is subtle, the breath is long. Therefore, it is said to be determined by the mind. Furthermore, is this breath produced by the earth element (Di Da) [One of the four elements constituting the material world, referring to solidity], or by...
心有。釋言。俱由。故論釋言。由地由心。三禪已還是有息地。云何俱由。有人身在出入息地而無三禪已還之心則無氣息。故知。由心。雖復有心而身不在出入息地。爾時亦無。故知。由地。要身在於出入息地。並復有其出入息心。爾時方有。故知。俱由。問曰。出息從何處生至何處滅。入息復從何處而生至何處滅。釋言。出息從齊輪生至外便滅。入息從於身外而生入身便滅。隨心粗細近遠不定。問曰。于彼出入息中何者最先何者最後。依如成實眾生生時出息最先。眾生死時入息最後。出第四禪與生時同。入第四禪與死時同。毗曇所說生及死時與成實同。出入四禪與彼正翻。相狀如何。如毗曇說。出初入定。入初出定。入第四禪出息最後。出第四禪入息最先。故與彼翻。此初分竟。第二四中言覺喜者。由前四行心得定住。從此定法心生大喜。本雖有喜心不能如是。故名覺喜。言覺樂者。由前心喜身得調適。身調適故便得猗息。猗息故樂。如人疲苦得息安樂。故名覺樂。故經說言。以心喜故身得猗息。以身猗故則得受樂。覺心行者。論言。從喜生於貪心名為心行。見受有此生貪之過名覺心行。除心行者。行者以見從喜生貪。除受去貪心則安穩。名除心行。此四遠從念出入息方便發生。是故名爲念出入息。此兩分竟。第三
【現代漢語翻譯】 現代漢語譯本 心有。解釋說，這是由兩者共同作用產生的。因此，《論》解釋說，由地（指出入息的處所）和心（指禪定之心）共同作用。三禪及以上的禪定境界已經沒有出入息的處所了，為什麼說是共同作用呢？因為如果有人身處出入息的處所，卻沒有達到三禪及以上禪定的心，那麼就沒有氣息。所以說，由心決定。即使有禪定之心，但身體不在出入息的處所，那時也沒有氣息。所以說，由地決定。必須身體處於出入息的處所，並且有出入息的禪定之心，那時才會有氣息。所以說，由兩者共同作用。 問：出息從哪裡產生，到哪裡滅亡？入息又從哪裡產生，到哪裡滅亡？ 解釋說：出息從臍輪產生，到體外便滅亡。入息從體外產生，進入體內便滅亡。隨著心的粗細，遠近不定。 問：在這些出入息中，哪個最先，哪個最後？ 根據《成實論》的說法，眾生出生時，出息最先；眾生死亡時，入息最後。出第四禪時與出生時相同，入第四禪時與死亡時相同。《毗曇》所說的出生和死亡時的情況與《成實論》相同，但出入四禪的情況卻正好相反。這是什麼情況呢？ 如《毗曇》所說，出初禪入定，入初禪出定。入第四禪時，出息最後；出第四禪時，入息最先。所以與《成實論》的說法相反。 這是第一部分結束。第二部分，四中言『覺喜』，是因為前四行使心得定住。從這種定法中，心生大喜。本來也有喜，但心不能像這樣（因定而生喜）。所以名為『覺喜』。言『覺樂』，是因為前心喜悅，身體得到調適。身體調適，便得到猗息（輕安）。因為猗息，所以感到快樂。就像人疲憊困苦時，得到休息便感到安樂。所以名為『覺樂』。所以經中說，因為心喜悅，所以身體得到猗息；因為身體得到猗息，所以就能感受快樂。覺心行者，《論》中說，從喜悅產生貪心，這叫做心行。見到感受有產生貪心的過失，叫做覺心行。除心行者，修行者因為見到從喜悅產生貪心，去除感受，貪心就安穩了，這叫做除心行。 這四種（覺喜、覺樂、覺心行、除心行）都是從念出入息的方便中產生的。所以名爲念出入息。這兩部分結束。第三部分
【English Translation】 English version It exists in the mind. Explanation: It arises from both. Therefore, the treatise explains that it arises from both the location (the place where the in-and-out breaths occur) and the mind (the mind of meditative concentration). The third dhyana (禪) and above no longer have a location for in-and-out breaths. Why is it said to arise from both? Because if someone is in the location of in-and-out breaths but does not have the mind of the third dhyana and above, then there is no breath. Therefore, it is known that it depends on the mind. Even if there is the mind of meditative concentration, but the body is not in the location of in-and-out breaths, then there is also no breath. Therefore, it is known that it depends on the location. It is necessary for the body to be in the location of in-and-out breaths and also to have the mind of in-and-out breaths. Only then will there be breath. Therefore, it is known that it arises from both. Question: From where does the out-breath arise, and where does it cease? From where does the in-breath arise, and where does it cease? Explanation: The out-breath arises from the navel chakra (齊輪) and ceases outside the body. The in-breath arises from outside the body and ceases inside the body. Depending on the coarseness or fineness of the mind, the distance varies. Question: Among these in-and-out breaths, which is the first, and which is the last? According to the Satyasiddhi Shastra (成實論), at the time of a being's birth, the out-breath is the first; at the time of a being's death, the in-breath is the last. Exiting the fourth dhyana is the same as at the time of birth; entering the fourth dhyana is the same as at the time of death. The Abhidharma (毗曇) says that the situation at birth and death is the same as in the Satyasiddhi Shastra, but the situation of entering and exiting the four dhyanas is exactly the opposite. What is the situation? As the Abhidharma says, exiting the first dhyana is entering samadhi (定), and entering the first dhyana is exiting samadhi. When entering the fourth dhyana, the out-breath is the last; when exiting the fourth dhyana, the in-breath is the first. Therefore, it is the opposite of what the Satyasiddhi Shastra says. This is the end of the first part. In the second part, the four say 'awareness of joy' because the previous four practices have caused the mind to become stable in samadhi. From this samadhi, great joy arises in the mind. Originally, there was also joy, but the mind could not be like this (joy arising from samadhi). Therefore, it is called 'awareness of joy'. 'Awareness of pleasure' is because the previous joy of the mind has caused the body to become harmonious. Because the body is harmonious, it obtains prasrabdhi (猗息, ease). Because of prasrabdhi, there is pleasure. It is like a person who is tired and weary, and when they get rest, they feel at ease. Therefore, it is called 'awareness of pleasure'. Therefore, the sutra says that because the mind is joyful, the body obtains prasrabdhi; because the body obtains prasrabdhi, one can experience pleasure. 'Awareness of mental activity', the treatise says that greed arises from joy, and this is called mental activity. Seeing that feeling has the fault of giving rise to greed is called 'awareness of mental activity'. 'Eliminating mental activity', the practitioner sees that greed arises from joy, and by eliminating feeling, the mind becomes stable. This is called 'eliminating mental activity'. These four (awareness of joy, awareness of pleasure, awareness of mental activity, eliminating mental activity) all arise from the skillful means of mindfulness of in-and-out breaths. Therefore, it is called mindfulness of in-and-out breaths. This is the end of these two parts. Part three
四中言覺心者。以除心行見心寂靜故名覺心。令心喜者。是心或時還復沉沒。榮發令喜名令心喜。令心攝者。若心還掉攝之令住名令心攝。令心脫者。若離沉掉心則調停舍離二邊。名令心脫。此亦遠從念出入息方便發生。是故亦名念出入息。此三分竟。第四四中無常行者。由心寂定見法生滅名無常行。所言斷者。用無常行斷諸煩惱故名斷行。所言離者。于有為法悉生厭離。故名離行。所言滅者。以心厭離得一切滅故名滅行。有人復說。觀五陰無常名無常行。觀察五陰空與無我名為斷行。觀五陰苦生於厭離。名為離行。觀陰不生是寂滅法。故名滅行。有人復說。觀身無常名無常行。斷除無明名為斷行。遠離愛結名為離行。證得涅槃寂靜之法名為涅槃行。有人復說。觀心心法無常生滅名無常行。斷除愛法名為斷行。離余煩惱名為離行。通滅一切諸煩惱結名為滅行。復有人說。觀法無常名無常行。斷過去煩惱名為斷行。離未來煩惱名為離行。滅現在煩惱名為滅行。此五義中初之一義如成實釋。后之四義如毗婆沙。此亦遠從念出入息方便發生。是故亦名念出入息。此四分竟。相別如是(此一門竟)。
次約四念以別十六。于中初四正念氣息。名身念觀。次觀四受念。次四心念。后四法念。問曰。此之十六持勝乃是安那般
那觀行。安那般那五停心攝。世尊何故說為四念。毗婆娑云。以此四念之方便故名為四念。又復四念義通始終。故名四念。此亦名為四種身憶。問曰。憶者緣於過去。所念氣息在於現在。云何名憶。成實釋言。此實是其破假名智以憶名說。諸心心法更為名故(此二門竟)。
次明所成。修此十六。能成五行。如成實說。所謂聖行梵行天行學行無學行。觀彼氣息唸唸生滅。是故無常。無常故空。空即聖行。又如論釋。氣息名風。風行虛中。虛相復能開導壞相。壞相即空。空即聖行。能生凈天。故名天行。為到寂滅故名梵行。為得學果故名學行。為得無學行為無學行(此三門竟)。
次就位論。總相論之。此之十六名為安那般那觀行。安那般那五停心攝故。成實中辨此名為出入息品。毗婆娑中亦說此為出入息觀。理實行者觀一一法。皆能到于無學聖果故觀氣息。從始至終不唯局在五停心位。是義云何。通相論之。從凡乃至無學之果。分分皆得具為此觀。于中別分。初四始起在五停心。成在四念。次八在於念處位中。后四在於暖等已上乃至無學。位別如是(此四門竟)。
次約禪論。如毗婆娑說。息短初禪。息長二禪。遍身三禪。除身四禪。余亦如是。論文直爾。不廣分別。準義具論。初四如上。第二四
【現代漢語翻譯】 那麼，這種觀行（觀呼吸），包含在安那般那（入出息念）和五停心觀中。世尊為什麼說它是四念處呢？《毗婆沙論》中說，因為有這四念處的方便，所以稱為四念處。而且，四念處的意義貫穿始終，所以稱為四念處。這也可以稱為四種身憶念。有人問：『憶念是緣於過去的，而所念的氣息是在現在的，怎麼能稱為憶念呢？』《成實論》解釋說：『這實際上是破除假名智，用憶念之名來說明。各種心和心法，是爲了更好地命名。』（這兩個方面結束） 接下來闡明所成就的果。修習這十六種行相，能成就五種行，如《成實論》所說，即聖行、梵行、天行、學行、無學行。觀察氣息唸唸生滅，所以是無常的。因為無常，所以是空。空就是聖行。又如論中解釋，氣息名為風，風行於虛空中。虛空的相能開導壞相，壞相即是空。空就是聖行。能生於清凈天，所以名為天行。爲了達到寂滅，所以名為梵行。爲了獲得有學位之果，所以名為學行。爲了獲得無學位之行，所以名為無學行。（這三個方面結束） 接下來從修行的位次來討論。總的來說，這十六種行相稱為安那般那觀行。因為安那般那包含在五停心觀中。《成實論》中辨明這稱為出入息品。《毗婆沙論》中也說這是出入息觀。真正修行的人，觀察每一個法，都能達到無學聖果，所以觀察氣息，從始至終不侷限於五停心位。這是什麼意思呢？從普遍的角度來說，從凡夫到無學之果，每個階段都可以具足這種觀行。其中特別區分，最初的四種行相開始於五停心觀，成就於四念處。接下來的八種行相在於念處位中。最後的四種行相在於暖位等以上，乃至無學位。位次的區別是這樣的。（這四個方面結束） 接下來從禪定的角度來討論。如《毗婆沙論》所說，氣息短是初禪，氣息長是二禪，氣息遍全身是三禪，去除對身體的感受是四禪。其餘的也是這樣。論文只是這樣簡單地說，沒有詳細分別。按照義理來詳細討論，最初的四種行相如上所述。第二組四種行相...
【English Translation】 Then, this contemplation (of breathing), is included in Ānāpāna (mindfulness of breathing) and the Five Stopping-the-Mind Contemplations. Why did the World Honored One (Śākyamuni Buddha) say that it is the Four Foundations of Mindfulness (catu-smṛtyupasthāna)? The Vibhāṣā (Mahāvibhāṣā) says, 'Because of the expedient of these Four Foundations of Mindfulness, it is called the Four Foundations of Mindfulness.' Moreover, the meaning of the Four Foundations of Mindfulness pervades from beginning to end, so it is called the Four Foundations of Mindfulness. This can also be called the Four Kinds of Body Recollection. Someone asks: 'Recollection is related to the past, while the breath being contemplated is in the present, how can it be called recollection?' The Satyasiddhi Śāstra (Tattvasiddhi Shastra) explains: 'This is actually breaking through the false name wisdom, using the name of recollection to explain. Various minds and mental phenomena are for the sake of better naming.' (These two aspects end) Next, it clarifies the fruit that is accomplished. Cultivating these sixteen aspects can accomplish five practices, as the Satyasiddhi Śāstra says, namely the Noble Practice (ārya-mārga), the Brahma Practice (brahmacarya), the Heavenly Practice (divya-vihāra), the Practice of the Learner (śaikṣa-mārga), and the Practice of the Non-Learner (aśaikṣa-mārga). Observing the arising and ceasing of the breath in each moment, therefore it is impermanent (anitya). Because of impermanence, therefore it is empty (śūnya). Emptiness is the Noble Practice. Moreover, as explained in the treatise, the breath is called wind, and the wind moves in empty space. The aspect of emptiness can guide the aspect of destruction, and the aspect of destruction is emptiness. Emptiness is the Noble Practice. It can be born in the Pure Heavens, so it is called the Heavenly Practice. In order to reach cessation (nirodha), so it is called the Brahma Practice. In order to obtain the fruit of the Learner, so it is called the Practice of the Learner. In order to obtain the practice of the Non-Learner, so it is called the Practice of the Non-Learner. (These three aspects end) Next, it discusses from the perspective of the stages of practice. Generally speaking, these sixteen aspects are called Ānāpāna contemplation. Because Ānāpāna is included in the Five Stopping-the-Mind Contemplations. The Satyasiddhi Śāstra clarifies that this is called the Chapter on Entering and Leaving Breath. The Vibhāṣā also says that this is the contemplation of entering and leaving breath. A true practitioner, observing each and every dharma, can reach the fruit of the Non-Learner, so observing the breath, from beginning to end, is not limited to the stage of the Five Stopping-the-Mind Contemplations. What does this mean? From a universal perspective, from ordinary beings to the fruit of the Non-Learner, each stage can fully possess this contemplation. Among them, it is specially distinguished that the initial four aspects begin in the Five Stopping-the-Mind Contemplations and are accomplished in the Four Foundations of Mindfulness. The next eight aspects are in the stage of the Foundations of Mindfulness. The final four aspects are in the stage of the Warmth (uṣmagata) and above, up to the stage of the Non-Learner. The distinction of stages is like this. (These four aspects end) Next, it discusses from the perspective of dhyāna (meditative absorption). As the Vibhāṣā says, short breath is the first dhyāna, long breath is the second dhyāna, breath pervading the whole body is the third dhyāna, removing the feeling of the body is the fourth dhyāna. The rest are also like this. The text simply says this, without detailed distinction. According to the meaning, to discuss in detail, the initial four aspects are as mentioned above. The second set of four aspects...
中覺喜在於初禪二禪。覺樂三禪。覺心除心在第四禪。第三四中令心喜者在初二禪。令心攝者在第三禪。令心定及令心脫在第四禪。初得名定。成滿名脫。亦可。有漏名之為定。無漏名脫。第四四種皆遍諸禪。約禮如是(此五門竟)。
次就人論。如毗婆娑說。何人能具。謂佛如來。余皆不具。有人復說。羅漢辟支及佛能具。余皆不具(此六門竟)。
次隨義分別。于中且以九義分別。一十智分別攝終從始唯等智性。故毗婆娑云唯一等智。始終別論初十二門唯等智性。無常行者具六智性。所謂等智及與苦智法比二智盡無生智。在見道前名為等智。見道已去名為苦智。觀欲無常名為法智。觀上無常名為比智。在無學果名盡無生。斷離及滅義則不定。若言能斷能離能滅則七智性。所謂等智苦集二智法智比智盡無生智。世俗斷結是其等智。無漏斷結是苦集智。所緣氣息苦集性故。緣欲界斷名為法智。緣上界斷名為比智。在無學果名盡無生。若言緣斷緣離緣滅則六智性。所謂等智及與滅智法智比智盡無生智。在見道前名為等智。見道已去名為滅智。餘四可解。二約根分別。如毗婆沙說。唯意相應。三三世分別。如毗婆沙說。體三世攝。緣於三世。四三性分別。如毗婆沙說。體性唯善。所緣氣息唯是無記。五三界分
【現代漢語翻譯】 現代漢語譯本： 中覺（zhong jue，指禪定中的某種感受）喜悅存在於初禪和二禪中。覺樂（jue le，指禪定中的某種感受）存在於三禪中。覺心（jue xin，指禪定中的某種感受）和除心（chu xin，指禪定中的某種狀態）存在於第四禪中。在第三禪和第四禪中，使心喜悅的是在初禪和二禪中。使心專注的是在第三禪中。使心安定以及使心解脫的是在第四禪中。最初獲得稱為『定』（ding，指禪定），成就圓滿稱為『脫』（tuo，指解脫）。也可以這樣說，有漏（you lou，指有煩惱）的稱為『定』，無漏（wu lou，指無煩惱）的稱為『脫』。第四禪的四種（狀態）都遍及各個禪定。按照禮儀是這樣（以上五門結束）。
接下來就人來討論。如《毗婆娑》（Pi Po Suo，佛教論書名）所說，什麼人能夠具足這些（禪定）？說是佛如來（Fo Ru Lai，指佛陀）。其餘的人都不具足。有人又說，阿羅漢（A Luo Han，指證得無學果位的聖者）、辟支佛（Pi Zhi Fo，指獨自悟道的聖者）以及佛（Fo，指佛陀）能夠具足。其餘的人都不具足（以上六門結束）。
接下來隨順意義來分別。其中且以九種意義來分別。一、以十智（shi zhi，指十種智慧）來分別，攝取最終是從開始，唯有等智（deng zhi，指平等智慧）的體性。所以《毗婆娑》（Pi Po Suo）說，唯一是等智（deng zhi）。如果始終分別討論，最初的十二門唯有等智（deng zhi）的體性。觀無常行的人，具足六種智慧的體性。所謂等智（deng zhi）以及苦智（ku zhi）、法智（fa zhi）、比智（bi zhi）這二智，盡智（jin zhi）和無生智（wu sheng zhi）。在見道（jian dao，指證得初果的階段）之前，稱為等智（deng zhi）。見道（jian dao）之後，稱為苦智（ku zhi）。觀察欲界（yu jie，指眾生有慾望的生存領域）的無常，稱為法智（fa zhi）。觀察上界（shang jie，指色界和無色界）的無常，稱為比智（bi zhi）。在無學果（wu xue guo，指阿羅漢果）時，稱為盡智（jin zhi）和無生智（wu sheng zhi）。斷離（duan li，指斷除煩惱）以及滅（mie，指寂滅）的意義則不確定。如果說能夠斷、能夠離、能夠滅，則是七種智慧的體性。所謂等智（deng zhi）、苦智（ku zhi）、集智（ji zhi）這二智，法智（fa zhi）、比智（bi zhi）、盡智（jin zhi）和無生智（wu sheng zhi）。世俗的斷結（duan jie，指斷除煩惱）是等智（deng zhi）。無漏的斷結（duan jie）是苦智（ku zhi）和集智（ji zhi）。所緣的氣息是苦（ku，指痛苦）和集（ji，指煩惱的集起）的體性。緣于欲界（yu jie）的斷除，稱為法智（fa zhi）。緣于上界（shang jie）的斷除，稱為比智（bi zhi）。在無學果（wu xue guo）時，稱為盡智（jin zhi）和無生智（wu sheng zhi）。如果說緣于斷（duan，指斷除）、緣于離（li，指遠離）、緣于滅（mie，指寂滅），則是六種智慧的體性。所謂等智（deng zhi）以及滅智（mie zhi）、法智（fa zhi）、比智（bi zhi）、盡智（jin zhi）和無生智（wu sheng zhi）。在見道（jian dao）之前，稱為等智（deng zhi）。見道（jian dao）之後，稱為滅智（mie zhi）。其餘四種可以理解。二、約根來分別。如《毗婆沙》（Pi Po Suo）所說，唯有意識相應。三、三世分別。如《毗婆沙》（Pi Po Suo）所說，本體為三世所攝。緣於三世。四、三性分別。如《毗婆沙》（Pi Po Suo）所說，本體的性質唯有善。所緣的氣息唯是無記（wu ji，指非善非惡）。五、三界分別
【English Translation】 English version: The joy of intermediate perception (zhong jue, referring to a certain feeling in meditation) exists in the first and second Dhyanas. The happiness of perception (jue le, referring to a certain feeling in meditation) exists in the third Dhyana. The perception of mind (jue xin, referring to a certain feeling in meditation) and the removal of mind (chu xin, referring to a certain state in meditation) exist in the fourth Dhyana. In the third and fourth Dhyanas, what makes the mind joyful is in the first and second Dhyanas. What makes the mind focused is in the third Dhyana. What makes the mind stable and what makes the mind liberated is in the fourth Dhyana. The initial attainment is called 'Samadhi' (ding, referring to meditation), and the complete accomplishment is called 'Liberation' (tuo, referring to liberation). Alternatively, that which is with outflows (you lou, referring to having afflictions) is called 'Samadhi,' and that which is without outflows (wu lou, referring to being without afflictions) is called 'Liberation.' The four types of the fourth Dhyana pervade all the Dhyanas. According to the precepts, it is like this (the above five sections are completed).
Next, let's discuss it in terms of people. As the 'Vibhasa' (Pi Po Suo, name of a Buddhist treatise) says, who can fully possess these (meditations)? It is said to be the Buddha Tathagata (Fo Ru Lai, referring to the Buddha). Others do not fully possess them. Some also say that Arhats (A Luo Han, referring to saints who have attained the fruit of no-learning), Pratyekabuddhas (Pi Zhi Fo, referring to saints who attain enlightenment on their own), and Buddhas (Fo, referring to the Buddha) can fully possess them. Others do not fully possess them (the above six sections are completed).
Next, let's distinguish according to the meaning. Among them, let's distinguish with nine meanings. First, distinguishing with the ten wisdoms (shi zhi, referring to ten types of wisdom), grasping the final from the beginning, only the nature of equal wisdom (deng zhi, referring to equal wisdom). Therefore, the 'Vibhasa' (Pi Po Suo) says that it is only equal wisdom (deng zhi). If discussing the beginning and the end separately, the initial twelve doors only have the nature of equal wisdom (deng zhi). Those who contemplate impermanence possess the nature of six wisdoms. These are equal wisdom (deng zhi), suffering wisdom (ku zhi), Dharma wisdom (fa zhi), comparative wisdom (bi zhi), the two wisdoms of exhaustion wisdom (jin zhi) and non-arising wisdom (wu sheng zhi). Before the path of seeing (jian dao, referring to the stage of attaining the first fruit), it is called equal wisdom (deng zhi). After the path of seeing (jian dao), it is called suffering wisdom (ku zhi). Observing the impermanence of the desire realm (yu jie, referring to the realm of existence where beings have desires) is called Dharma wisdom (fa zhi). Observing the impermanence of the upper realms (shang jie, referring to the form realm and the formless realm) is called comparative wisdom (bi zhi). In the fruit of no-learning (wu xue guo, referring to the fruit of Arhat), it is called exhaustion wisdom (jin zhi) and non-arising wisdom (wu sheng zhi). The meaning of cutting off (duan li, referring to cutting off afflictions) and cessation (mie, referring to extinction) is uncertain. If it is said that one can cut off, can separate, can extinguish, then it is the nature of seven wisdoms. These are equal wisdom (deng zhi), the two wisdoms of suffering wisdom (ku zhi) and accumulation wisdom (ji zhi), Dharma wisdom (fa zhi), comparative wisdom (bi zhi), exhaustion wisdom (jin zhi), and non-arising wisdom (wu sheng zhi). The worldly cutting off of fetters (duan jie, referring to cutting off afflictions) is equal wisdom (deng zhi). The outflow-less cutting off of fetters is suffering wisdom (ku zhi) and accumulation wisdom (ji zhi). The breath that is the object of focus is the nature of suffering (ku, referring to suffering) and accumulation (ji, referring to the arising of afflictions). Focusing on the cutting off of the desire realm (yu jie) is called Dharma wisdom (fa zhi). Focusing on the cutting off of the upper realms (shang jie) is called comparative wisdom (bi zhi). In the fruit of no-learning (wu xue guo), it is called exhaustion wisdom (jin zhi) and non-arising wisdom (wu sheng zhi). If it is said that one focuses on cutting off (duan, referring to cutting off), focuses on separation (li, referring to separation), focuses on cessation (mie, referring to extinction), then it is the nature of six wisdoms. These are equal wisdom (deng zhi), extinction wisdom (mie zhi), Dharma wisdom (fa zhi), comparative wisdom (bi zhi), exhaustion wisdom (jin zhi), and non-arising wisdom (wu sheng zhi). Before the path of seeing (jian dao), it is called equal wisdom (deng zhi). After the path of seeing (jian dao), it is called extinction wisdom (mie zhi). The other four can be understood. Second, distinguishing according to the faculty. As the 'Vibhasa' (Pi Po Suo) says, it is only corresponding to the mind consciousness. Third, distinguishing according to the three times. As the 'Vibhasa' (Pi Po Suo) says, the substance is encompassed by the three times. It focuses on the three times. Fourth, distinguishing according to the three natures. As the 'Vibhasa' (Pi Po Suo) says, the nature of the substance is only good. The breath that is the object of focus is only neutral (wu ji, referring to neither good nor evil). Fifth, distinguishing according to the three realms.
別。如毗婆沙說。是其欲界色界所攝。所緣氣息亦息是欲界色界所收。六就學無學及與非學非無學等三義分別。攝終從始體性唯是非學無學。所緣亦然。氣息非是學無學。故此義如彼毗婆沙說。始終別論。初之十二體性及緣備如前判。后之四種通學無學及與非學非無學攝。等智慧斷非學非無學。無漏能斷名學無學。七就見斷修斷無斷三義分別。攝終從始唯是修斷。所緣氣息亦是修斷。此義如彼毗婆沙說。始終別論。初之十二備如前判。后四通其見斷修斷及與無斷。所緣如上。唯是修斷。八就名緣義緣分別。如毗婆沙說。唯是義緣。非是名緣。所緣氣息非名字故。九自他分別。如毗婆沙說。此觀通緣自他氣息。非唯自緣。十六持勝辨之粗爾。
菩薩十八不共法義
菩薩十八不共法義出奮迅王菩薩問經。菩薩行德超出二乘。不與彼同故曰不共。隨別細分不共無量。今據一門且論十八。名字是何。六度為六。身口意業所作殊勝復以為三。通前為九。不因他故自然能知一切世間五明處等。通前為十。以大悲心常為眾生廣治諸病。后授涅槃不為利養為第十一。不願世間釋焚諸王而常具受為第十二。於好國土放逸之處能教眾生修習亦念為第十三。種種惡人于菩薩所不能加害。若見菩薩心則清凈為第十四。有諸眾生不信
【現代漢語翻譯】 現代漢語譯本： 別。如《毗婆沙》所說，這是欲界所攝。所緣的氣息也是欲界所收。六、就學、無學及非學非無學等三種意義分別。攝終從始，其體性唯是非學非無學。所緣也是這樣。氣息不是學或無學。所以這個意義如《毗婆沙》所說。始終分別討論，最初的十二種，其體性和所緣都如前述判斷。後面的四種，通於學、無學及非學非無學所攝。等智慧斷除非學非無學，無漏能斷名為學無學。七、就見斷、修斷、無斷三種意義分別。攝終從始，唯是修斷。所緣的氣息也是修斷。這個意義如《毗婆沙》所說。始終分別討論，最初的十二種，都如前述判斷。后四種通於見斷、修斷及無斷。所緣如上，唯是修斷。八、就名緣、義緣分別。如《毗婆沙》所說，唯是義緣，不是名緣。所緣的氣息不是名字的緣故。九、自他分別。如《毗婆沙》所說，這種觀想通於緣自他氣息，不只是緣自身的氣息。以上是對十六特勝的粗略辨析。
菩薩十八不共法義
菩薩十八不共法義出自《奮迅王菩薩問經》。菩薩的行德超出二乘（聲聞乘和緣覺乘），不與他們相同，所以稱為『不共』。如果細分，不共之處有無量。現在根據一種分類，暫且討論十八種。名字是什麼呢？六度（佈施、持戒、忍辱、精進、禪定、般若）為六種。身、口、意業所作的殊勝行為又作為三種。加起來為九種。不因他人，自然能知一切世間五明處（聲明、工巧明、醫方明、因明、內明）等。加起來為十種。以大悲心，常為眾生廣泛治療各種疾病。臨授涅槃時不為利養，為第十一種。不願世間釋（釋迦族）、焚（婆羅門）、諸王的供養，而常具足領受，為第十二種。在好的國土和放逸之處，能教導眾生修習憶念，為第十三種。種種惡人不能加害菩薩。如果見到菩薩，內心則會清凈，為第十四種。有眾生不信
【English Translation】 English version: Furthermore, as stated in the Vibhasa, this is included within the Desire Realm (Kāmadhātu). The breath that is the object of focus is also included within the Desire Realm. Sixth, considering the three meanings of those in training (śaikṣa), those beyond training (aśaikṣa), and those who are neither in training nor beyond training. Considering the end from the beginning, its nature is only that of neither in training nor beyond training. The object of focus is also the same. Breath is neither in training nor beyond training. Therefore, this meaning is as stated in the Vibhasa. Discussing the beginning and end separately, the initial twelve, their nature and object of focus are as judged previously. The latter four are inclusive of those in training, those beyond training, and those who are neither in training nor beyond training. Equal wisdom can sever what is neither in training nor beyond training; undefiled wisdom can sever what is called in training and beyond training. Seventh, considering the three meanings of what is severed by seeing (darśana-heya), what is severed by cultivation (bhāvanā-heya), and what is not severed. Considering the end from the beginning, it is only severed by cultivation. The breath that is the object of focus is also severed by cultivation. This meaning is as stated in the Vibhasa. Discussing the beginning and end separately, the initial twelve are all as judged previously. The latter four are inclusive of what is severed by seeing, what is severed by cultivation, and what is not severed. The object of focus, as above, is only severed by cultivation. Eighth, considering the distinction between name-condition (nāma-pratyaya) and meaning-condition (artha-pratyaya). As stated in the Vibhasa, it is only meaning-condition, not name-condition. The breath that is the object of focus is not a name. Ninth, distinguishing between self and other. As stated in the Vibhasa, this contemplation is inclusive of focusing on the breath of oneself and others, not only focusing on one's own breath. The above is a rough analysis of the sixteen special insights.
The Meaning of the Eighteen Uncommon Qualities of a Bodhisattva
The meaning of the eighteen uncommon qualities of a Bodhisattva comes from the Vimalakīrti Nirdeśa Sūtra. The virtuous conduct of a Bodhisattva surpasses that of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and is not the same as theirs, therefore it is called 'uncommon'. If divided in detail, there are countless uncommon qualities. Now, based on one classification, let's discuss eighteen for the time being. What are their names? The Six Perfections (ṣaṭpāramitā) (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) are six. The excellent actions performed by body, speech, and mind are also considered as three. Added together, there are nine. Without relying on others, one can naturally know all the five sciences (pañcavidyāsthānāni) (Śabda-vidyā, Śilpakarma-vidyā, Cikitsā-vidyā, Hetu-vidyā, Adhyātma-vidyā) etc. in all the worlds. Added together, there are ten. With great compassion, one constantly and extensively cures all kinds of diseases for sentient beings. When bestowing Nirvana, it is not for the sake of profit and offerings, this is the eleventh. One does not desire the offerings of the Śākya clan (Śākya), Brahmins (Brahmin), and various kings in the world, but constantly and fully receives them, this is the twelfth. In good lands and places of indulgence, one can teach sentient beings to cultivate mindfulness, this is the thirteenth. Various evil people cannot harm the Bodhisattva. If they see the Bodhisattva, their minds will become pure, this is the fourteenth. There are sentient beings who do not believe
三寶。若見菩薩則生信心為第十五。天龍鬼神人非人等。若見菩薩即生師相禮事供養為第十六。於一切處為尊為導。化諸眾生斷惡修善。生天解脫為第十七。隨所修習菩提分法具足神通魔不得便為第十八。此之十八始起菩薩成滿在佛。今就起處以彰其名。名為菩薩不共法矣。不共法辨之略爾。
二十種法師德義
法師之德出地經論地持論中。亦具辨之。以法逆世名為法師。師德不同。且說二十。名字是何。地論地持各有差別。然今且依地論列之。一名時說。二名正意。三名頓說。四名相續。五名為漸。六名為次。七句義漸次。八名為樂。九名為喜。十名為勸。十一具德。十二不毀。十三不亂。十四如法。十五隨眾。十六慈心。十七安心。十八哀愍安樂心。十九不自讚毀他。二十不著名利。此二十中前之十五名隨順說。外順說義。后之五種名清凈說。內心無過。前十五中三門辨之。一以地論對彼地持辨其同異。二隨義分判。三依名解釋。同異如何。此十五中四門是同。十一門異。異相如何。地持四門地論為八。彼初時說地論分二。時與正意。彼地持中第六一門名為歡喜。地論分二。漸之與次。彼地持中第八一門名之為喜。地論分二。樂之與喜。彼地持中第九一門名之為勸。地論分二。勸與具德。地經論中有
【現代漢語翻譯】 現代漢語譯本 三寶（Buddha, Dharma, Sangha）。若見到菩薩，則生起信心，這是第十五種不共法。天龍（Deva, Naga）鬼神（Yaksa）人非人等，若見到菩薩，即生起如對師長的敬意，禮敬供養，這是第十六種不共法。在一切處作為尊者和引導者，教化各種眾生斷惡修善，往生天界，獲得解脫，這是第十七種不共法。隨所修習的菩提分法（Bodhipaksika-dharmas），具足神通，魔不能得其便，這是第十八種不共法。這十八種不共法，從菩薩初發心到圓滿成佛都有。現在就從初發心處來彰顯其名，名為菩薩不共法。關於不共法的辨析，略略如此。
二十種法師的德義
法師的德行出自《地經論》和《地持論》中，也詳細地辨析了。以法來逆於世俗，這樣的人稱為法師。法師的德行各有不同，這裡且說二十種。名字是什麼呢？《地論》和《地持》各有差別。然而現在且依《地論》來列舉。一名時說，二名正意，三名頓說，四名相續，五名為漸，六名為次，七句義漸次，八名為樂，九名為喜，十名為勸，十一具德，十二不毀，十三不亂，十四如法，十五隨眾，十六慈心，十七安心，十八哀愍安樂心，十九不自讚毀他，二十不著名利。這二十種中，前面的十五種名為隨順說，外在隨順說法的意義。後面的五種名為清凈說，內心沒有過失。前十五種中，從三個方面來辨析。一是以《地論》對照《地持》辨析其同異。二是隨義分判。三是依名解釋。同異如何？這十五種中，四門是相同的，十一門是不同的。不同的相狀如何？《地持》的四門，《地論》分為八門。彼初時說，《地論》分為二，時與正意。彼《地持》中第六一門名為歡喜，《地論》分為二，漸之與次。彼《地持》中第八一門名之為喜，《地論》分為二，樂之與喜。彼《地持》中第九一門名之為勸，《地論》分為二，勸與具德。《地經論》中有
【English Translation】 English version The Three Jewels (Buddha, Dharma, Sangha). If one sees a Bodhisattva (Enlightenment Being), then faith arises; this is the fifteenth uncommon quality. Devas (gods), Nagas (dragons), Yakshas (spirits), humans, non-humans, etc., if they see a Bodhisattva, they immediately generate the respect due to a teacher, paying homage and making offerings; this is the sixteenth uncommon quality. In all places, they act as a venerable guide, teaching various sentient beings to cease evil and cultivate goodness, to be reborn in the heavens, and to attain liberation; this is the seventeenth uncommon quality. According to what is cultivated in the limbs of enlightenment (Bodhipaksika-dharmas), they are endowed with spiritual powers, and demons cannot take advantage of them; this is the eighteenth uncommon quality. These eighteen uncommon qualities exist from the initial arising of a Bodhisattva's mind to the complete attainment of Buddhahood. Now, we highlight their names starting from the initial arising of the mind, calling them the uncommon qualities of a Bodhisattva. The analysis of the uncommon qualities is briefly as such.
The Twenty Virtues of a Dharma Master
The virtues of a Dharma Master are found in the Treatise on the Stages of the Earth and the Treatise on Holding to the Earth, which also analyze them in detail. One who goes against the world with the Dharma is called a Dharma Master. The virtues of a teacher differ. Here, we will discuss twenty. What are their names? The Treatise on the Earth and the Treatise on Holding to the Earth have their differences. However, for now, we will list them according to the Treatise on the Earth. First, speaking at the right time; second, with correct intention; third, speaking all at once; fourth, continuously; fifth, gradually; sixth, sequentially; seventh, gradually in sentences and meanings; eighth, with joy; ninth, with delight; tenth, encouraging; eleventh, possessing virtue; twelfth, not slandering; thirteenth, not confused; fourteenth, according to the Dharma; fifteenth, following the assembly; sixteenth, with loving-kindness; seventeenth, with a peaceful mind; eighteenth, with compassion and a mind of peace and joy; nineteenth, not praising oneself and disparaging others; twentieth, not attached to fame and profit. Among these twenty, the first fifteen are called 'speaking in accordance', outwardly according with the meaning of speaking. The last five are called 'speaking purely', with no faults in the mind. Among the first fifteen, we analyze them from three aspects. First, we compare the Treatise on the Earth with the Treatise on Holding to the Earth to distinguish their similarities and differences. Second, we categorize them according to their meanings. Third, we explain them according to their names. What are the similarities and differences? Among these fifteen, four aspects are the same, and eleven aspects are different. What are the different aspects? The four aspects of the Treatise on Holding to the Earth are divided into eight in the Treatise on the Earth. The initial 'speaking at the right time' is divided into two in the Treatise on the Earth: 'time' and 'correct intention'. In the sixth aspect of the Treatise on Holding to the Earth, which is called 'joy', it is divided into two in the Treatise on the Earth: 'gradually' and 'sequentially'. In the eighth aspect of the Treatise on Holding to the Earth, which is called 'delight', it is divided into two in the Treatise on the Earth: 'joy' and 'delight'. In the ninth aspect of the Treatise on Holding to the Earth, which is called 'encouraging', it is divided into two in the Treatise on the Earth: 'encouraging' and 'possessing virtue'. In the Treatise on the Earth, there is
其三門。地持為七。地經論中第三一門名為頓說。地持分二。名一切說不為法慳。地經論中第四一門名相續說。地持分二。名無間說不作師倦。地經論中第十三門一名為不亂說。地持分三。名不亂說文字具足不除隱說。餘四相似。就此四中句義漸次。地持論中名之為欲不毀。如法及與隨眾名義皆同。本應悉同。當是翻者不同故爾。同義且然。次隨義分。此之十五以義相從攝以為七。初有兩門。合為第一。隨他所宜。于中時說隨物心宜。欲受為說。無慾則止。正意一種隨他形宜。恭肅為說。慢高則止。次有兩門。合為第二。隨自所宜。于中頓說明己無慳。相續一種明己無惰。次有三門。合為第三。隨法所宜。于中漸說明順教法。次順義法。句義漸次雙順教義。亦可。此句順於行法。次有三門。合為第四。重複明其隨他所宜。與前何別。而復更來。向前初分隨他現在聽法心宜及與形宜。此門隨他根性所宜。大根授大小根授小。如是一切。次有一門。以為第五。重複明其隨自所宜。與前何別。前第二分明己說心無慳無惰。此明說德。有智便說。無智則止。次有三門。合為第六。重複明其隨法所宜。與前何別。前第三分隨法次第。此順法體。于中不毀言順出道。不亂順理。亦順教法。如法順於四諦法相。末後一門以為第七。說
能順眾。義別如是。
次釋名義。言時說者。觀諸眾生有心樂聞。無憂惱等障難之時。為之宣說故名時說。言正意者。菩薩正意觀諸眾生住于恭敬求法威儀然後為說。如戒經中自立他坐不應說等。名為正意。此二地持合名時說。言頓說者。為一切眾說一切法心無慳吝。名為頓說。為一切眾於人頓也。說一切法於法頓也。心無慳吝內心頓也。地持論中別分無慳以為一門。不為法慳。言相續者。說無德息。舍諸法中嫉妒之意名相續說。說無德息明說相續。舍嫉妒意明心相續。地持論中分無嫉意別為一門。不作師倦。漸者依教次第說也。故論釋言。依字句味次第說矣。次者依義次第說也。說苦至集說滅至道。如是一切。故論釋言。如字句次第義亦如是。此漸與次地持論中合為一門。名曰歡喜。次第宣說易可記持。故令物喜。句義漸次者。論家釋言。說同義法不說異義。此相如何。于向前教及與義中。淺則俱淺。深則俱深。不離宣說名說同義。如苦諦中宣說有作。集滅道中亦說有作。苦諦之中宣說無作。集滅道中亦說無作。如是一切。名說同義。亦可。此就行法之中明其次第。或一處。如是一切。名說同義。此地持中名之為欲。辨宣行法令人樂行故名為欲。示者論言示所應示。小根眾生應示小法。大根眾生應示大法。如
【現代漢語翻譯】 現代漢語譯本 能順應大眾的需求。意義上的區別是這樣的。
接下來解釋這些名稱的含義。「時說」指的是，觀察到眾生有樂於聽聞的心，沒有憂愁煩惱等障礙的時候，為他們宣說佛法，所以叫做「時說」。「正意」指的是，菩薩以端正的心意觀察到眾生以恭敬的態度和求法的威儀安住，然後才為他們說法。例如戒經中說，自己站立而他人坐著時不應說法等等，這叫做「正意」。《瑜伽師地論·菩薩地持品》將這兩者合稱為「時說」。
「頓說」指的是，為一切眾生宣說一切佛法，心中沒有絲毫慳吝。為一切眾生，這是對人的「頓」；說一切佛法，這是對法的「頓」；心中沒有慳吝，這是內心的「頓」。《菩薩地持品》中將「無慳」單獨列為一個法門，指不吝惜佛法。
「相續」指的是，說法沒有間斷，捨棄對其他法門的嫉妒之心，這叫做「相續說」。說法沒有間斷，說明說法的相續；捨棄嫉妒之心，說明內心的相續。《菩薩地持品》中將「無嫉意」單獨列為一個法門，指不因教導而感到疲倦。
「漸」指的是，按照教義的次第來宣說。所以論中解釋說，按照字、句、味道的次第來說明。
「次」指的是，按照意義的次第來說明。例如，先說苦諦，再說集諦；先說滅諦，再說道諦。像這樣的一切。所以論中解釋說，如同字句有次第一樣，意義也應如此。這種「漸」和「次」在《菩薩地持品》中合為一個法門，叫做「歡喜」，因為按照次第宣說容易記憶和理解，所以能令眾生歡喜。
「句義漸次」論家的解釋是：宣說意義相同的法，而不說意義不同的法。這種狀態是怎樣的呢？對於之前的教義和意義，淺顯則都淺顯，深奧則都深奧，不偏離這種宣說，叫做說同義。例如，在苦諦中宣說「有為」，在集諦、滅諦、道諦中也宣說「有為」；在苦諦中宣說「無為」，在集諦、滅諦、道諦中也宣說「無為」。像這樣的一切，叫做說同義。也可以說，這是在修行法門中說明其次第，或者在一個地方，像這樣的一切，叫做說同義。這在《菩薩地持品》中叫做「欲」，辨別和宣說修行的方法，使人樂於修行，所以叫做「欲」。
「示」指的是，論中說，顯示所應該顯示的。對於小根器的眾生，應該顯示小乘佛法；對於大根器的眾生，應該顯示大乘佛法。例如...
【English Translation】 English version Being able to accord with the multitude. The differences in meaning are like this.
Next, explain the meanings of these terms. 'Speaking at the right time' (shishuo) refers to observing that sentient beings have a mind that delights in hearing the Dharma, and there are no obstacles such as sorrow and affliction, and then expounding the Dharma for them, so it is called 'speaking at the right time'. 'Right intention' (zhengyi) refers to the Bodhisattva observing with a correct intention that sentient beings are abiding with respectful attitudes and the proper demeanor for seeking the Dharma, and then speaking for them. For example, the precepts state that one should not speak while standing if others are sitting, etc. This is called 'right intention'. The Yogācārabhūmi-śāstra, Bodhisattvabhūmi combines these two and calls it 'speaking at the right time'.
'Sudden speaking' (dunshuo) refers to expounding all Dharmas for all sentient beings, with no stinginess in the mind. For all sentient beings, this is 'sudden' in terms of people; speaking all Dharmas, this is 'sudden' in terms of Dharma; having no stinginess in the mind, this is 'sudden' in terms of the inner mind. The Bodhisattvabhūmi separately lists 'non-stinginess' as a Dharma gate, referring to not being stingy with the Dharma.
'Continuous' (xiangxu) refers to speaking without interruption, abandoning the intention of jealousy towards other Dharma gates, this is called 'continuous speaking'. Speaking without interruption clarifies the continuity of speaking; abandoning the intention of jealousy clarifies the continuity of the mind. The Bodhisattvabhūmi separately lists 'non-jealousy' as a Dharma gate, referring to not becoming weary of teaching.
'Gradual' (jian) refers to expounding according to the order of the teachings. Therefore, the treatise explains that it means explaining according to the order of words, phrases, and meaning.
'Sequential' (ci) refers to explaining according to the order of meaning. For example, first explain the Truth of Suffering (duhkha), then explain the Truth of the Origin (samudaya); first explain the Truth of Cessation (nirodha), then explain the Truth of the Path (marga). Like this, everything. Therefore, the treatise explains that just as words and phrases have an order, so should the meaning. This 'gradual' and 'sequential' are combined into one Dharma gate in the Bodhisattvabhūmi, called 'joy', because explaining in order makes it easy to remember and understand, thus causing sentient beings to rejoice.
'Gradual in phrases and meaning' (juyi jianci): The commentator explains that it means expounding Dharmas with the same meaning, and not speaking of Dharmas with different meanings. What is this state like? For the previous teachings and meanings, if they are shallow, then they are all shallow; if they are profound, then they are all profound. Not deviating from this kind of exposition is called speaking of the same meaning. For example, in the Truth of Suffering, 'conditioned' (samskrta) is expounded, and in the Truth of Origin, Truth of Cessation, and Truth of the Path, 'conditioned' is also expounded; in the Truth of Suffering, 'unconditioned' (asamskrta) is expounded, and in the Truth of Origin, Truth of Cessation, and Truth of the Path, 'unconditioned' is also expounded. Like this, everything is called speaking of the same meaning. It can also be said that this is explaining the order within the practice of Dharma, or in one place, like this, everything is called speaking of the same meaning. This is called 'desire' (chanda) in the Bodhisattvabhūmi, distinguishing and expounding the methods of practice, making people happy to practice, so it is called 'desire'.
'Showing' (shi) refers to, as the treatise says, showing what should be shown. For sentient beings with small capacity, the Small Vehicle (Hinayana) should be shown; for sentient beings with great capacity, the Great Vehicle (Mahayana) should be shown. For example...
是一切。名示應示。此約教法。喜者論言喜所應喜。隨根不同。為之辨義。令其心喜應喜。此約義法。此示與喜地持論中合為一門。直名為喜。彼中具釋。乃有四句。一示應示。二授應授。三照應照。四喜應喜。示授約教。總舉稱示。樂正與為授。照喜約義總舉令知。名之為照。稱機別教令其歡喜故名為喜。此四皆悉稱物根宜故並云應。勸者論言。怯弱眾生勸令勇猛故名為勸。此義地持隱而不彰。言具德者論言。依于現智比智阿含所證。而為人說名為具德。言現智者現量智也。言比智者比量智也。此知法相。言阿含者教量智也。此知教法。此三如前三量章中具廣分別。證是證智。此知理法。具此方說故名具德。地持論中說此為勸。言不毀者地論釋言。順善道說。地持釋言。順向善趣此名出道。以為善趣。凡所言論隨順出道名向善趣。言不亂者論自釋言。不動不雜正入非稠林行故曰不亂。言不動者離於淺過。淺近之言差失法理故為動。言不雜者離於深過。不雜除隱故名不雜。言正入者顯前不動。言正順理故云正入。非稠林者顯前不雜。佛法雖深開示令淺小兒亦解。離深隱覆名非稠林。地持論中分此為三。一名不亂。亦名為應。言順理法與理相應。二文字具足。亦名善說。言順教法。三不除隱。亦名不雜。言順化儀不雜除
【現代漢語翻譯】 現代漢語譯本： 『是一切』，指名稱所應指示的內容。這指的是教法方面。『喜』，論中說的是喜悅那些應該喜悅的事物，根據不同根器，辨別其意義，使他們的內心喜悅那些應該喜悅的事物。這指的是義法方面。這裡說的『示』和『喜』，在《地持論》中合為一門，直接稱為『喜』，其中有詳細解釋，共有四句：一是指示應該指示的，二是授予應該授予的，三是照亮應該照亮的，四是喜悅應該喜悅的。『示』和『授』是關於教法的，總的來說稱為『示』。樂於正法並給予，稱為『授』。『照』和『喜』是關於義法的，總的來說使人知曉，稱為『照』。根據根機分別施教，使他們歡喜，所以稱為『喜』。這四種都符合眾生的根器和意願，所以都說『應』。 『勸』，論中說的是勸導怯弱的眾生，使他們變得勇猛。這個意義在《地持論》中隱藏而不明顯。 『言具德者』，論中說的是依據現智（Pratyaksha-jnana，現量智）、比智（Anumana-jnana，比量智）和阿含（Agama，聖教）所證得的，而為人說法，稱為『具德』。『現智』指的是現量智，『比智』指的是比量智。這瞭解的是法相。『阿含』指的是教量智，這瞭解的是教法。這三種如前面三量章中詳細分別的。『證』是證智，這瞭解的是理法。具備這些才說法，所以稱為『具德』。《地持論》中將此說為『勸』。 『言不毀者』，《地論》解釋說，是順應善道而說。《地持論》解釋說，是順向善趣，這稱為出道，以達到善趣。凡所言論都隨順出道，名為向善趣。 『言不亂者』，論自身解釋說，是不動搖、不雜亂，正確進入，不在稠林中行走，所以說『不亂』。『不動搖』是遠離淺薄的過失，淺近的言論偏離法理，所以是『動搖』。『不雜亂』是遠離深遠的過失，不雜亂地去除隱晦，所以稱為『不雜』。『正入』是彰顯前面的不動搖，因為正確順應道理，所以說『正入』。『非稠林』是彰顯前面的不雜亂，佛法雖然深奧，但開示得淺顯易懂，即使小孩子也能理解，遠離深奧隱晦，稱為『非稠林』。《地持論》中將此分為三：一是『不亂』，也稱為『應』，是說順應理法，與理相應。二是『文字具足』，也稱為『善說』，是說順應教法。三是『不除隱』，也稱為『不雜』，是說順應化儀，不雜亂地去除隱晦。
【English Translation】 English version: 'Is everything,' indicating what the name should indicate. This refers to the teaching aspect. 'Joy,' the treatise speaks of rejoicing in what should be rejoiced in, distinguishing its meaning according to different capacities, making their hearts rejoice in what should be rejoiced in. This refers to the aspect of meaning. Here, 'showing' and 'joy' are combined into one category in the Yogacarabhumi-sastra (地持論), directly called 'joy,' which is explained in detail, with four sentences: first, showing what should be shown; second, giving what should be given; third, illuminating what should be illuminated; fourth, rejoicing in what should be rejoiced in. 'Showing' and 'giving' are about the teaching, generally called 'showing.' Being happy with the right Dharma and giving it is called 'giving.' 'Illuminating' and 'joy' are about the meaning, generally making people know, called 'illuminating.' Teaching separately according to the capacity, making them happy, so it is called 'joy.' All four of these conform to the roots and desires of beings, so they are all said to be 'should'. 'Admonishing,' the treatise speaks of admonishing timid beings, making them brave. This meaning is hidden and not obvious in the Yogacarabhumi-sastra. 'Speaking of possessing virtues,' the treatise speaks of relying on what is proven by Pratyaksha-jnana (現智, direct perception), Anumana-jnana (比智, inference), and Agama (阿含, sacred teachings), and speaking for others, called 'possessing virtues.' 'Direct perception' refers to direct perception wisdom. 'Inference' refers to inferential wisdom. This understands the characteristics of phenomena. 'Agama' refers to the wisdom of scriptural authority. This understands the teachings. These three are explained in detail in the previous chapter on the three proofs. 'Proof' is the wisdom of proof. This understands the principle of Dharma. Having these to speak is called 'possessing virtues.' The Yogacarabhumi-sastra speaks of this as 'admonishing'. 'Speaking of not destroying,' the Dasabhumika-sutra-sastra (地論) explains that it is speaking in accordance with the path of goodness. The Yogacarabhumi-sastra explains that it is in accordance with heading towards the good realms, which is called exiting the path, in order to reach the good realms. All that is spoken is in accordance with exiting the path, called heading towards the good realms. 'Speaking of not being confused,' the treatise itself explains that it is not moving, not mixing, entering correctly, not walking in a dense forest, so it is called 'not confused.' 'Not moving' is being away from shallow faults. Shallow words deviate from the principles of Dharma, so it is 'moving.' 'Not mixing' is being away from deep faults, not mixing to remove concealment, so it is called 'not mixing.' 'Entering correctly' is highlighting the previous not moving, because it correctly follows the principle, so it is said to be 'entering correctly.' 'Not a dense forest' is highlighting the previous not mixing. Although the Buddha's teachings are profound, they are explained in a simple and easy-to-understand way, so that even small children can understand, being away from deep concealment, called 'not a dense forest.' The Yogacarabhumi-sastra divides this into three: first, 'not confused,' also called 'should,' which is to say that it is in accordance with the principle of Dharma, corresponding to the principle. Second, 'words are complete,' also called 'well-spoken,' which is to say that it is in accordance with the teachings. Third, 'not removing concealment,' also called 'not mixing,' which is to say that it is in accordance with the means of transformation, not mixing to remove concealment.
隱。言如法者順四真諦。凡所言論應四真諦。令人依之除苦斷集證滅修道。言隨眾者論言。隨順四眾八部而為說法。于比丘中說比丘法。于尼眾中為說尼法。如是一切。此前十五名隨順說。就后五種清凈說中。依四無量為人說法名清凈說。初一是慈。次二是悲。次一是喜。后一是舍。于怨眾生慈心說者。怨所多嗔故須慈說。于惡眾生安心說者。惡行眾生有其危怖。授善令安名安心說。苦樂放逸貧乞眾生住哀愍心安樂說者。違緣逼惱名苦眾生。得樂自縱名樂放逸。順緣不足名貧眾生。於此三人共起二心。于苦及貧憐其現苦。於樂放逸愍其當苦。是故通起哀愍心說。于苦眾生欲令得其苦對治樂。放逸樂者欲令離罪得無過樂。于貧乞者欲令得其眾具之樂。是故通起安樂心說。不以嫉纏自讚毀他。喜心說也。不著名利舍心說也。若依地持先舍后喜。此五是清凈心說。法師之德辨之粗爾。
大乘義章卷第十六(本終)
大乘義章卷第十六(末)
遠法師撰
三十七道品義三門分別(一通釋 二別解 三約對九法分別)
就通釋中曲有六門。一釋名義。二行門分別。三行體分別。四止觀分別。五八正分別。六大小不同。先釋其名。言道品者經中亦名為菩提分。亦名覺支。道者外國名曰末伽。此翻名
【現代漢語翻譯】 現代漢語譯本： 隱。言語如法，即是順應四真諦（Four Noble Truths）。凡所言論，都應符合四真諦，使人依此消除痛苦，斷絕痛苦的根源，證得涅槃，修習正道。言語隨順大眾，是指說法時隨順四眾（比丘、比丘尼、優婆塞、優婆夷）和八部（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽），對比丘說比丘的戒律，對比丘尼說比丘尼的戒律，像這樣的一切。以上這十五種說法，稱為隨順說。在後面的五種清凈說中，依據四無量心（Four Immeasurables）為人說法，稱為清凈說。第一是慈（Metta），第二和第三是悲（Karuna），第四是喜（Mudita），最後是舍（Upekkha）。對於怨恨的眾生，用慈心來說法，因為怨恨之人多有嗔恚，所以需要用慈心來說。對於行為惡劣的眾生，用安心來說法，因為惡行眾生心懷危懼，給予善法使他們安心，稱為安心說。對於遭受痛苦、耽於享樂放縱、貧窮和乞討的眾生，以哀愍心來說法，使他們得到安樂。違逆的因緣逼迫，稱為苦惱眾生；得到快樂就放縱自己，稱為耽於享樂放縱；順遂的因緣不足，稱為貧窮眾生。對於這三種人，共同生起兩種心：對於受苦和貧窮的人，憐憫他們現在的痛苦；對於耽於享樂放縱的人，憐憫他們將來的痛苦。因此，普遍生起哀愍心來說法。對於受苦的眾生，希望他們得到對治痛苦的快樂；對於耽於享樂放縱的人，希望他們脫離罪惡，得到沒有過失的快樂；對於貧窮和乞討的人，希望他們得到資具充足的快樂。因此，普遍生起安樂心來說法。不因嫉妒而自我讚揚、詆譭他人，這是喜心說法。不貪圖名利，這是舍心說法。如果按照《瑜伽師地論》（Yogacarabhumi-sastra）的說法，則是先舍后喜。這五種是清凈心說法。法師的德行，粗略地辨別就是這樣。
《大乘義章》卷第十六（本終）
《大乘義章》卷第十六（末）
遠法師撰
三十七道品義三門分別（一通釋 二別解 三約對九法分別）
就通釋中曲有六門。一釋名義。二行門分別。三行體分別。四止觀分別。五八正分別。六大小不同。先解釋它的名稱。說道品，在經中也稱為菩提分（Bodhipakkhiya-dhamma），也稱為覺支（Bojjhanga）。道，在外國叫做末伽（Magga），這裡翻譯為道。
【English Translation】 English version: 'Hidden. Speech that accords with the Dharma aligns with the Four Noble Truths. All discourse should conform to the Four Noble Truths, enabling people to eliminate suffering, sever the roots of suffering, attain Nirvana, and cultivate the Noble Path. Speech that accords with the assembly refers to expounding the Dharma in accordance with the Four Assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) and the Eight Classes of beings (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas), teaching the Bhikkhu precepts to Bhikkhus, and the Bhikkhuni precepts to Bhikkhunis, and so on. The preceding fifteen are called according speech. Among the latter five kinds of pure speech, expounding the Dharma based on the Four Immeasurables is called pure speech. The first is Metta (loving-kindness), the second and third are Karuna (compassion), the fourth is Mudita (sympathetic joy), and the last is Upekkha (equanimity). For beings filled with resentment, speak with loving-kindness, because resentful people are often filled with anger, so it is necessary to speak with loving-kindness. For beings with evil conduct, speak with peace of mind, because beings with evil conduct are fearful, giving them goodness to reassure them is called speaking with peace of mind. For beings suffering, indulging in pleasure and laxity, impoverished, and begging, speak with compassion, bringing them peace and joy. Adverse conditions oppress, these are called suffering beings; obtaining pleasure and indulging themselves, this is called indulging in pleasure and laxity; favorable conditions are insufficient, this is called impoverished beings. For these three kinds of people, generate two kinds of minds together: for those suffering and impoverished, have compassion for their present suffering; for those indulging in pleasure and laxity, have compassion for their future suffering. Therefore, universally generate a compassionate mind to speak. For suffering beings, wish them to obtain the joy that counteracts suffering; for those indulging in pleasure and laxity, wish them to be free from sin and obtain joy without fault; for the impoverished and begging, wish them to obtain the joy of abundant resources. Therefore, universally generate a joyful mind to speak. Not praising oneself and disparaging others out of jealousy, this is speaking with a joyful mind. Not being attached to fame and gain, this is speaking with a mind of equanimity. If according to the Yogacarabhumi-sastra, it is first equanimity and then joy. These five are speaking with a pure mind. The virtues of a Dharma master, roughly distinguished, are like this.
Mahayana Meaning Chapter, Volume 16 (End of the Volume)
Mahayana Meaning Chapter, Volume 16 (End)
Composed by Dharma Master Yuan
The Meaning of the Thirty-Seven Limbs of Enlightenment Explained in Three Aspects (1. General Explanation, 2. Separate Explanation, 3. Explanation by Comparing with the Nine Dharmas)
In the general explanation, there are six aspects. 1. Explaining the name and meaning. 2. Distinguishing the practice gates. 3. Distinguishing the essence of the practice. 4. Distinguishing Samatha and Vipassana. 5. Distinguishing the Eightfold Path. 6. Differences between the Greater and Lesser Vehicles. First, explain its name. The limbs of enlightenment are also called Bodhipakkhiya-dhamma in the sutras, and also called Bojjhanga. The Path, in foreign countries, is called Magga, which is translated here as Path.'
道。菩提胡語。此亦名道。外國名多故於一道立種種名。或名菩提或曰末伽。此方名少同名為道。如外國人於一滅中立種種名。或名涅槃或名毗尼。或復說之為彌留陀。此通名滅。道亦如之。云何名道。通義名道。解有四義。一對人釋。通人至果。名之為道。如世行處名為道也。二對障釋。能除壅障行時無礙。名之為通。通故名道。如似世間無壅障處說為道矣。第三約就行義辨釋。戒定慧等行數各別。道如跡乘四義寬通。通故名道。第四約就行體分別。于真德中諸行同體虛融無礙。名之為通。通故名道。菩提末伽兩道何別。通釋是一而立異名。其猶眼目。別則顯法。非無差異。異有三種。一因果分別。因中之道名為末伽。果中之道說為菩提。二通局分別。末伽之道通因及果。故四諦中末伽之道說通因果。菩提之道局唯在果。三事理分別。通理之道說為末伽。事別之道說為菩提。其義云何。戒定慧等三十七品各各別異。名為事道。道如跡乘四義齊通說為理道。又複道品名為事道。空無我等諸法實性名為理道。所言覺者。覺知一切諸煩惱過故名為覺。又能覺知一切法義亦名為覺。所言品者經亦名分。亦名為支。亦名為具。亦云助道法。品謂品別。道行差異故名為品。分者分別。道行分異故名為分。與品義同。亦可。分者因
【現代漢語翻譯】 現代漢語譯本： 道。菩提（Bodhi，覺悟）是胡語（梵語）。這裡也稱作道。因為外國的名稱很多，所以在『道』這一概念上建立了種種不同的名稱。有時稱作菩提，有時稱作末伽（Marga，道路）。而我們這裡的名稱較少，都統稱為道。就像外國人在『滅』這一概念上建立種種不同的名稱，有時稱作涅槃（Nirvana，寂滅），有時稱作毗尼（Vinaya，戒律），或者又說成是彌留陀（不確定，可能指某種寂滅的狀態）。這些都是『滅』的通稱。『道』也是如此。什麼是『道』呢？通達之義稱為道。解釋有四種含義：第一，對人解釋。能使人通達至果位，稱之為道。就像世間行走的道路稱為道一樣。第二，對障礙解釋。能夠去除壅塞障礙，行走時沒有阻礙，稱之為通。因為通達，所以稱為道。就像世間沒有壅塞障礙的地方被稱為道路一樣。第三，從修行的角度辨別解釋。戒、定、慧等修行方法各有不同，而道就像足跡和車乘一樣，在四個方面都寬廣通達。因為通達，所以稱為道。第四，從修行的本體分別。在真實的功德中，各種修行方法同爲一體，虛融無礙，稱之為通。因為通達，所以稱為道。菩提和末伽這兩種道有什麼區別呢？總的來說，它們是同一概念的不同名稱，就像眼睛和眼珠一樣。區別在於彰顯的法不同，並非沒有差異。差異有三種：第一，因果分別。因中的道稱為末伽，果中的道稱為菩提。第二，通達和侷限的分別。末伽之道通達因和果，所以在四諦中的末伽之道可以通達因果。而菩提之道只侷限於果位。第三，事和理的分別。通達理的道稱為末伽，具體事相上的道稱為菩提。這是什麼意思呢？戒、定、慧等三十七道品各自不同，稱為事道。道就像足跡和車乘一樣，在四個方面都普遍通達，所以稱為理道。此外，道品稱為事道，空、無我等諸法的真實體性稱為理道。所說的『覺』，是指覺知一切煩惱過患，所以稱為覺。又能夠覺知一切法的義理，也稱為覺。所說的『品』，經中也稱作『分』，也稱作『支』，也稱作『具』，也稱為助道法。品是指品類差別。道行有差異，所以稱為品。分是指分別。道行有分異，所以稱為分，與『品』的含義相同。也可以說，『分』是指因
【English Translation】 English version: The Path. Bodhi (Enlightenment) is a Hu (non-Chinese) word (Sanskrit). This is also called the Path. Because foreign names are numerous, various names are established for one Path. Sometimes it is called Bodhi, sometimes Marga (Road). Our names here are few, and all are generally called the Path. Just as foreigners establish various names for one extinction, sometimes calling it Nirvana (Extinction), sometimes Vinaya (Discipline), or even describing it as Mi Liutuo (Uncertain, possibly referring to a state of extinction). These are all general terms for extinction. The Path is also like this. What is the Path? The meaning of thorough understanding is called the Path. There are four meanings in the explanation: First, explaining in relation to people. That which enables people to reach the fruit is called the Path, just as a road in the world is called a path. Second, explaining in relation to obstacles. That which can remove obstructions and allow unimpeded progress is called thorough. Because of thoroughness, it is called the Path, just as a place without obstructions in the world is called a road. Third, distinguishing and explaining from the perspective of practice. Practices such as precepts, concentration, and wisdom are different, but the Path is like footprints and vehicles, broad and thorough in four aspects. Because of thoroughness, it is called the Path. Fourth, distinguishing from the perspective of the essence of practice. In true virtue, all practices are of the same essence, empty and harmonious, without obstruction, called thorough. Because of thoroughness, it is called the Path. What is the difference between Bodhi and Marga, these two paths? Generally speaking, they are different names for the same concept, like the eye and the pupil. The difference lies in the Dharma that is manifested; it is not that there is no difference. There are three differences: First, distinguishing between cause and effect. The Path in the cause is called Marga, and the Path in the effect is called Bodhi. Second, distinguishing between thoroughness and limitation. The Path of Marga thoroughly understands cause and effect, so the Path of Marga in the Four Noble Truths can thoroughly understand cause and effect. The Path of Bodhi is limited only to the effect. Third, distinguishing between phenomena and principle. The Path that thoroughly understands principle is called Marga, and the Path in specific phenomena is called Bodhi. What does this mean? The thirty-seven factors of enlightenment, such as precepts, concentration, and wisdom, are each different and are called the Path of Phenomena. The Path is like footprints and vehicles, universally thorough in four aspects, so it is called the Path of Principle. Furthermore, the factors of enlightenment are called the Path of Phenomena, and the true nature of all dharmas, such as emptiness and no-self, is called the Path of Principle. What is meant by 'awakening' is to be aware of all the faults of afflictions, so it is called awakening. Also, to be able to be aware of the meaning of all dharmas is also called awakening. What is meant by 'factor' is also called 'part' in the sutras, also called 'branch', also called 'tool', also called auxiliary Dharma. Factor refers to the difference in categories. The practices of the Path are different, so they are called factors. Part refers to separation. The practices of the Path are separated, so they are called parts, which has the same meaning as 'factor'. It can also be said that 'part' refers to the cause.
之別稱。如藥多分共成一治。此亦如是。所言支者名兼胡漢。胡語名支。此翻名因。如辟支迦此名因緣。漢語名枝。是其枝別。別義如前。所言具者。是其因義。如米麵等名為食具。彼念處等成道之具故名為具。言助法者。是其緣義。資助果德故名為助。又復諸行共相資助。亦名為助。問曰。為當正名菩提道之與覺為品為分為支為具。為當與彼菩提道覺作因義故名品分等。是義不定。若名果德以為菩提為道為覺。彼念處等三十七法能為彼因名道分等。若名因行以為菩提為道為覺。彼念處等道中差別整合道等名道分等。名義如是。
第二次就行門分別。行門有七。一是念處。二是正勤。三如意足。四是五根。五是五力。六七覺分。七八正道。故毗曇云。處方便一意軟鈍及利根見道思惟道佛說三十七。處是四念。方便正勤。一意是其四如意足。守心一境故名一意。軟鈍五根。利根五力。見道八正。修道七覺。就此七中三門分別。一就行約人。隨位分別。二就一人修入分別。三約位分別就行約人隨位別者。初之三門就行分別。次二約人。后二隨位。行中三者道品正用智慧為體。念處是慧。故先明之。慧由勤策方能除斷。如火得風方能焚燒。故明正勤。勤過心動不能見法。如水風增令火疾滅。須以定攝。如意是定。故明
【現代漢語翻譯】 現代漢語譯本 是菩提道品（Bodhi-pakkhiya-dhammā，通往覺悟的要素）的別稱。就像多種藥物共同配製成一種療方一樣，這裡也是如此。所說的『支』，名稱兼顧胡語和漢語。胡語稱之為『支』（anga），翻譯過來就是『因』的意思。例如，辟支迦（Pacceka-buddha，獨覺佛）這個詞，意思是『因緣』。漢語稱之為『枝』，是其枝節的區別，區別的意義如前所述。所說的『具』，是作為因的意義。例如，米麵等被稱為食物的器具。那些念處等是成就菩提的器具，所以稱為『具』。所說的『助法』，是作為緣的意義，資助果德，所以稱為『助』。而且，各種修行互相資助，也稱為『助』。有人問：究竟應該直接稱呼菩提道為『覺』，還是稱為『品』、『分』、『支』、『具』？或者說，因為與菩提道和覺悟有因果關係，所以才稱為『品』、『分』等？這個意義並不確定。如果將果德稱為菩提、道、覺，那麼那些念處等三十七法能夠作為它們的因，所以稱為『道分』等。如果將因行稱為菩提、道、覺，那麼那些念處等在道中的差別整合道等，稱為『道分』等。名稱的意義就是這樣。
第二次就修行門徑進行分別。修行門徑有七種：一是念處（sati-patthana），二是正勤（samma-ppadhana），三是如意足（iddhi-pada），四是五根（pañc' indriyani），五是五力（pañca balani），六是七覺分（satta bojjhanga），七是八正道（ariya atthangika magga）。所以《阿毗曇》（Abhidhamma）說：『處、方便、一意、軟鈍以及利根，見道、思惟道，佛說三十七。』『處』是四念處，『方便』是四正勤，『一意』是四如意足，守心於一境，所以稱為『一意』。『軟鈍』是五根，『利根』是五力，『見道』是八正道，『修道』是七覺分。就這七種修行門徑，從三個方面進行分別：一是從修行與人的關係，隨不同位階進行分別；二是從一個人如何修入進行分別；三是從位階的角度進行分別。從修行與人的關係，隨不同位階進行分別，最初的三種門徑是從修行的角度進行分別，其次兩種是從人的角度，最後兩種是隨位階而定。修行中的三種，道品的正用以智慧為體。念處就是智慧，所以先說明它。智慧必須通過精勤策勵才能去除煩惱，就像火得到風才能燃燒一樣，所以說明正勤。精勤過度，心就會動搖，不能見到法，就像水增加風勢，反而使火熄滅一樣，所以需要用禪定來攝持。如意就是禪定，所以說明如意。
【English Translation】 English version are other names for Bodhi-pakkhiya-dhammā (factors conducive to enlightenment). Just as various medicines are combined to form a single cure, so it is here. The term 'anga' (limb) is a name that combines both the Hu language and the Han language. In the Hu language, it is called 'anga', which translates to 'cause'. For example, the term Pacceka-buddha (Solitary Buddha) means 'cause and condition'. In the Han language, it is called 'branch', which is the distinction of its branches, and the meaning of distinction is as mentioned before. The term '具' (具, means equipment or instrument) refers to the meaning of cause. For example, rice and flour are called the equipment of food. Those sati-patthana (foundations of mindfulness) and others are the equipment for achieving Bodhi, so they are called '具'. The term '助法' (zhufa, means auxiliary dharmas) refers to the meaning of condition, assisting the merit of the fruit, so it is called '助' (zhufa, means assist). Moreover, various practices mutually assist each other, and are also called '助'. Someone asks: Should we directly call the Bodhi path '覺' (jué, means awakening), or should we call it '品' (pǐn, means category), '分' (fēn, means part), '支' (zhī, means limb), '具' (jù, means equipment)? Or, because there is a causal relationship with the Bodhi path and awakening, is it called '品', '分', etc.? This meaning is not certain. If the fruit of merit is called Bodhi, path, and awakening, then those thirty-seven dharmas such as sati-patthana can be their cause, so they are called '道分' (dàofēn, means part of the path), etc. If the practice of cause is called Bodhi, path, and awakening, then those differences in the path such as sati-patthana are integrated into the path, etc., and are called '道分', etc. The meaning of the names is like this.
The second time, we distinguish the paths of practice. There are seven paths of practice: first, sati-patthana (foundations of mindfulness); second, samma-ppadhana (right effort); third, iddhi-pada (bases of spiritual power); fourth, pañc' indriyani (five faculties); fifth, pañca balani (five powers); sixth, satta bojjhanga (seven factors of enlightenment); seventh, ariya atthangika magga (noble eightfold path). Therefore, the Abhidhamma says: 'Place, means, one-mindedness, soft dullness and sharp roots, path of seeing, path of thinking, the Buddha said thirty-seven.' 'Place' is the four sati-patthana, 'means' is the four samma-ppadhana, 'one-mindedness' is the four iddhi-pada, guarding the mind in one state, so it is called 'one-mindedness'. 'Soft dullness' is the five faculties, 'sharp roots' is the five powers, 'path of seeing' is the noble eightfold path, 'path of cultivation' is the seven factors of enlightenment. Regarding these seven paths of practice, we distinguish them from three aspects: first, from the relationship between practice and people, we distinguish them according to different stages; second, from how a person enters practice; third, from the perspective of stages. From the relationship between practice and people, we distinguish them according to different stages. The first three paths are distinguished from the perspective of practice, the next two are from the perspective of people, and the last two are determined by the stage. Among the three in practice, the correct use of the factors of enlightenment takes wisdom as its essence. Sati-patthana is wisdom, so it is explained first. Wisdom must be removed through diligent effort, just as fire can burn when it gets wind, so samma-ppadhana is explained. If effort is excessive, the mind will be shaken and cannot see the Dharma, just as increasing the wind will extinguish the fire, so it needs to be restrained by samadhi (concentration). Iddhi is samadhi, so it is explained.
如意。行別如是。言約人者。人有利鈍。前三道品。在鈍人心名為五根。在利人心說為五力。譬如世間利刀割物疾疾能過。利人如是。故名為力。人別如是。言隨位者位別見修。前三道品。在見諦道名為八正。在修道中說為七覺。問曰。聖位見前修后。何故名中先彰七覺后論八正。此說次第非行次第。何故說時不依行次。論有成釋。蓋依增數法門故爾。前念處等四四為門。增四至五。故根與力五五為門。增五至七。故次七覺。增七至八。故后宣說八正道分(此一門竟)。
次就一人修入分別。行者將欲修習正道先從師所聽受正法。既聞法已係念在心。是故初先明其念處。欲依此法求如實利非勤不得。故次第二明其正勤。以精進故得法心住。故次第三修如意足。以心住故能生出道。故次第四明其五根。是根增長能遮煩惱。說之為力。故次第五明其五力。如樹小時但可有根未有所堪。至其長大力能障水根力如是。根力具足欲入出道先以七覺調練其心。若心掉動以猗定舍三行攝之。若心沉沒須以擇法精進及喜三法策之。念則俱調。故次第六明七覺支。以心調故能入正道。故次第七明其八正。於此門中七覺在前。八正在後。然此門中見修二道同名八正。不局在見(此二門竟)。
次約位論。行實齊通。隨義且分。
【現代漢語翻譯】 現代漢語譯本： 如意。行的差別是這樣的。說到人的根器，人有利鈍之分。前面的三個道品（三十七道品中的前三個），在根器遲鈍的人心中稱為五根（信根、精進根、念根、定根、慧根），在根器敏利的人心中則稱為五力（信力、精進力、念力、定力、慧力）。譬如世間的利刀，切割物體時迅速而輕易地穿過。根器敏利的人也是這樣，所以稱為力。人的差別就是這樣。說到隨順位次，位次的差別在於見道和修道。前面的三個道品，在見諦道中稱為八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），在修道中則稱為七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）。有人問：聖位的證見在前，修道在後，為什麼名稱中先彰顯七覺支，后論述八正道呢？這是說法的次第，不是修行的次第。為什麼說法時不依照修行的次序呢？論中有解釋，大概是依據增數法門的緣故。前面的念處等以四為一門，增加四到五，所以根與力以五為一門，增加五到七，所以其次是七覺支。增加七到八，所以最後宣說八正道分（這一門結束）。
其次就一個人修行的深入來分別。修行者將要修習正道，首先從師父那裡聽受正法。聽聞正法后，繫念在心。所以最初先說明念處。想要依靠此法求得真實的利益，不勤奮是不行的。所以其次第二說明正勤。因為精進的緣故，得到法而心安住。所以其次第三修如意足（欲如意足、精進如意足、心如意足、思惟如意足）。因為心安住的緣故，能夠生出正道。所以其次第四說明五根。這些根增長，能夠遮蔽煩惱，所以說之為力。所以其次第五說明五力。如同樹木小時，只能有根，沒有什麼可以承擔的。等到它長大，力氣能夠阻擋水，根力就是這樣。根力具足，想要進入正道，先用七覺支調練自己的心。如果心浮動，用猗、定、舍三種修行來攝持它。如果心沉沒，需要用擇法、精進及喜三種法來策勵它。念就一起調和了。所以其次第六說明七覺支。因為心調和的緣故，能夠進入正道。所以其次第七說明八正道。在這一個門中，七覺支在前，八正道在後。然而在這個門中，見道和修道都同樣稱為八正道，不侷限於見道（這二門結束）。
其次約位次來論述，修行的實際是齊同通達的，只是隨順意義而暫時區分。
【English Translation】 English version: 'As desired.' The differences in practice are like this. Speaking of the capacity of people, people have sharp and dull capacities. The preceding three categories of the path (the first three of the thirty-seven factors of enlightenment), in the minds of those with dull capacities, are called the Five Roots (faith, vigor, mindfulness, concentration, wisdom); in the minds of those with sharp capacities, they are called the Five Powers (power of faith, power of vigor, power of mindfulness, power of concentration, power of wisdom). For example, a sharp knife in the world can quickly and easily cut through objects. People with sharp capacities are like this, so they are called powers. The differences in people are like this. Speaking of following the stages, the differences in stages lie in the path of seeing and the path of cultivation. The preceding three categories of the path, in the path of seeing, are called the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); in the path of cultivation, they are called the Seven Factors of Enlightenment (mindfulness, investigation of dharma, vigor, joy, tranquility, concentration, equanimity). Someone asks: The realization of the holy stage comes before cultivation, why do the names first emphasize the Seven Factors of Enlightenment and then discuss the Eightfold Noble Path? This is the order of speaking, not the order of practice. Why does the speaking not follow the order of practice? The treatise has an explanation, it is probably based on the principle of increasing numbers. The preceding mindfulness practices, etc., use four as a category, increasing from four to five, so the roots and powers use five as a category, increasing from five to seven, so next are the Seven Factors of Enlightenment. Increasing from seven to eight, so finally the Eightfold Noble Path is explained (this category ends).
Next, we distinguish based on the depth of one person's practice. When a practitioner is about to cultivate the right path, they first listen to the right Dharma from the teacher. After hearing the right Dharma, they keep it in mind. Therefore, initially, mindfulness practices are explained first. If one wants to rely on this Dharma to seek real benefits, it is impossible without diligence. Therefore, secondly, right effort is explained. Because of diligence, one obtains the Dharma and the mind abides. Therefore, thirdly, the Four Foundations of Mindfulness (desire, vigor, mind, contemplation) are cultivated. Because the mind abides, one can generate the right path. Therefore, fourthly, the Five Roots are explained. These roots grow and can block afflictions, so they are called powers. Therefore, fifthly, the Five Powers are explained. Just as a tree when it is small can only have roots and cannot bear anything. When it grows up, its strength can block water, the power of the roots is like this. When the roots and powers are complete, if one wants to enter the right path, one first uses the Seven Factors of Enlightenment to train one's mind. If the mind is agitated, one uses the three practices of tranquility, concentration, and equanimity to restrain it. If the mind is dull, one needs to use the three dharmas of investigation of dharma, vigor, and joy to encourage it. Mindfulness is then harmonized together. Therefore, sixthly, the Seven Factors of Enlightenment are explained. Because the mind is harmonized, one can enter the right path. Therefore, seventhly, the Eightfold Noble Path is explained. In this category, the Seven Factors of Enlightenment come before, and the Eightfold Noble Path comes after. However, in this category, both the path of seeing and the path of cultivation are equally called the Eightfold Noble Path, not limited to the path of seeing (these two categories end).
Next, discussing in terms of stages, the actual practice is equally thorough and comprehensive, it is only temporarily distinguished according to meaning.
開合不定。或分為二。世及出世。見道已前名為世間。見道已上名為出世。七中初五在於世間。后二出世。或離為三。一方便道。在見道前。二見三修。七中初五在於方便。八正在見。七覺在修。或分為四。外凡內凡見道修道是其四也。念處已前名為外凡。未覺理故燸等四心名為內凡。學觀諦理成就出世聖人性。故見修可知。七中初門在於外凡。念處所攝。次四內凡。八正見道。七覺修道。或分為七。如毗曇說。念處位中名為四念。在燸心中名為正勤。初得理相。勤心求故。在頂心中名如意足。于所觀法心轉寂故。在忍心中名為五根。心住不退。決定能生出世道。故世第一法名為五力。深伏煩惱親生出世無漏道故。八正見道。七覺修道。將小類大。大亦應然。但無說處。行門如是。
第三就其行體分別。于中有三。一定其行體。二辨開合。三明其廢立。行體有十。所謂信進念定及慧。即以為五。彼八正中正思及戒通前為七。彼七覺中猗喜及舍通前為十。十中九種心法為體。戒之一門依如毗曇色法為體。若依成實作戒是色。無作是非色非心。心法之中若依成實。信進念思此四通數。餘五別數。別中猗舍及與定慧唯善故別。喜唯有漏。不通無漏故名為別。若依毗曇信進猗舍。此四是其善。大地中心數之法念定慧喜。
【現代漢語翻譯】 現代漢語譯本 開合不定。或者可以分為兩種：世間和出世間。見道（Dṛṣṭimārga）之前稱為世間，見道之後稱為出世間。三十七道品（Bodhipākṣika-dharmas）中，前五者屬於世間，后二者屬於出世間。或者可以分為三種：一是方便道（Upāya-mārga），在見道之前；二是見道；三是修道。三十七道品中，前五者屬於方便道，八正道（Āryāṣṭāṅga-mārga）中的正見（Samyag-dṛṣṭi）屬於見道，七覺支（Sapta-bodhyaṅga）屬於修道。 或者可以分為四種：外凡、內凡、見道、修道。四念處（catuḥ-smṛtyupasthāna）之前稱為外凡，因為尚未覺悟真理；暖位（ūṣmagata）等四善根位（kuśala-mūla）稱為內凡，因為已經開始學習觀察真諦，成就出世聖人的性質。見道和修道的內容可知。三十七道品中，最初的四念處屬於外凡，接下來的四正勤（catvāraḥ samyakprahāṇāḥ）屬於內凡，八正道屬於見道，七覺支屬於修道。 或者可以分為七種，如《阿毗達磨》（Abhidharma）所說：在四念處位中稱為四念處，在暖位心中稱為四正勤，因為初得真理之相，勤心求證；在頂位（mūrdhan）心中稱為四如意足（catvāraḥ ṛddhipādāḥ），因為對於所觀之法，心轉寂靜；在忍位（kṣānti）心中稱為五根（pañcendriyāṇi），因為心住不退，決定能生出世之道；在世第一法（laukikāgradharma）位中稱為五力（pañca balāni），因為能深深降伏煩惱，親生出世無漏道；八正道屬於見道，七覺支屬於修道。將小的類別比作大的類別，大的類別也應如此，只是沒有明確的說法。以上是關於行門的分類。 第三，就其行體進行分別。其中有三點：一是確定行體，二是辨別開合，三是闡明廢立。行體有十種，即信（śraddhā）、精進（vīrya）、念（smṛti）、定（samādhi）以及慧（prajñā），這五者可以作為五個行體。八正道中的正思惟（samyak-saṃkalpa）和正戒（samyak-śīla）可以與前面的五者相通，合為七個行體。七覺支中的猗（prasrabdhi）、喜（prīti）以及舍（upekṣā）可以與前面的七者相通，合為十個行體。在這十個行體中，九種以心法為體，戒這一門，如果依據《阿毗達磨》，則以色法為體。如果依據《成實論》（Satyasiddhi-śāstra），作戒是色法，無作戒（asaṃvara）是非色非心法。在心法之中，如果依據《成實論》，信、精進、念、思這四者通於數法（sarva-citta-sādhāraṇa），其餘五者是別數法（viniyata-citta-sādhāraṇa）。在別數法中，猗、舍以及定、慧唯有善性，所以是別數法。喜唯有漏，不通於無漏，所以稱為別數法。如果依據《阿毗達磨》，信、精進、猗、舍這四者是善的大地法（mahā-bhūmika），念、定、慧、喜是善心數法（kuśala-caitasika）。
【English Translation】 English version Opening and closing are not fixed. Or it can be divided into two: mundane and supramundane. Before the Path of Seeing (Dṛṣṭimārga), it is called mundane; after the Path of Seeing, it is called supramundane. Among the thirty-seven factors of enlightenment (Bodhipākṣika-dharmas), the first five are in the mundane realm, and the last two are in the supramundane realm. Or it can be divided into three: first, the Path of Expediency (Upāya-mārga), which is before the Path of Seeing; second, the Path of Seeing; and third, the Path of Cultivation. Among the thirty-seven factors of enlightenment, the first five are in the Path of Expediency, Right View (Samyag-dṛṣṭi) in the Noble Eightfold Path (Āryāṣṭāṅga-mārga) is in the Path of Seeing, and the Seven Factors of Enlightenment (Sapta-bodhyaṅga) are in the Path of Cultivation. Or it can be divided into four: outer ordinary, inner ordinary, the Path of Seeing, and the Path of Cultivation. Before the Four Foundations of Mindfulness (catuḥ-smṛtyupasthāna), it is called outer ordinary because one has not yet awakened to the truth; the four roots of good (kuśala-mūla) such as warmth (ūṣmagata) are called inner ordinary because one has begun to learn to observe the true meaning and achieve the nature of a supramundane saint. The content of the Path of Seeing and the Path of Cultivation is knowable. Among the thirty-seven factors of enlightenment, the initial Four Foundations of Mindfulness belong to the outer ordinary, the next Four Right Exertions (catvāraḥ samyakprahāṇāḥ) belong to the inner ordinary, the Noble Eightfold Path belongs to the Path of Seeing, and the Seven Factors of Enlightenment belong to the Path of Cultivation. Or it can be divided into seven, as the Abhidharma says: in the position of the Four Foundations of Mindfulness, it is called the Four Foundations of Mindfulness; in the mind of warmth, it is called the Four Right Exertions because one has initially obtained the appearance of truth and diligently seeks proof; in the mind of the peak (mūrdhan), it is called the Four Bases of Supernormal Powers (catvāraḥ ṛddhipādāḥ) because the mind becomes tranquil with respect to the observed dharma; in the mind of forbearance (kṣānti), it is called the Five Roots (pañcendriyāṇi) because the mind dwells without regression and is determined to generate the supramundane path; in the position of the World's Supreme Dharma (laukikāgradharma), it is called the Five Powers (pañca balāni) because it can deeply subdue afflictions and personally generate the supramundane, non-outflow path; the Noble Eightfold Path belongs to the Path of Seeing, and the Seven Factors of Enlightenment belong to the Path of Cultivation. Comparing the small categories to the large categories, the large categories should also be like this, but there is no explicit statement. The above is about the classification of the gates of practice. Third, the differentiation is made based on the substance of the practices. There are three points: first, determining the substance of the practices; second, distinguishing opening and closing; and third, clarifying establishment and abolition. There are ten substances of practice, namely faith (śraddhā), diligence (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā), these five can be taken as five substances of practice. Right Thought (samyak-saṃkalpa) and Right Conduct (samyak-śīla) in the Noble Eightfold Path can be connected with the previous five, combining into seven substances of practice. Tranquility (prasrabdhi), joy (prīti), and equanimity (upekṣā) in the Seven Factors of Enlightenment can be connected with the previous seven, combining into ten substances of practice. Among these ten substances of practice, nine take mental dharmas as their substance, and the gate of precepts, if based on the Abhidharma, takes form dharmas as its substance. If based on the Satyasiddhi-śāstra, the precepts of action are form dharmas, and the non-action precepts (asaṃvara) are neither form nor mental dharmas. Among the mental dharmas, if based on the Satyasiddhi-śāstra, faith, diligence, mindfulness, and thought are common to all mental functions (sarva-citta-sādhāraṇa), and the remaining five are specific mental functions (viniyata-citta-sādhāraṇa). Among the specific mental functions, tranquility, equanimity, concentration, and wisdom are only virtuous, so they are specific mental functions. Joy is only with outflows and does not extend to without outflows, so it is called a specific mental function. If based on the Abhidharma, faith, diligence, tranquility, and equanimity are virtuous great earth dharmas (mahā-bhūmika), and mindfulness, concentration, wisdom, and joy are virtuous mental functions (kuśala-caitasika).
此四是其通。大地中心數之法喜是受數。餘三可知。正思覺數五大地外別心數也。通善不善大小煩惱是五地也。思是覺數。何故名思。思量覺義。故名為思。問曰。何故諸心法中唯說此九以為道品。余通大地余善大地及與觀數不說為道。釋言。法門隨化隱顯。不可具責。今且隨相粗釋所以。通中想數以何義故不說為道。釋言。想者取相為義。于彼假想事觀之中功力增強。于正道中想用義微為是不說。何故而然。諸是慧用。微隱之處多須想力。慧用強處假想必少。道中慧強故不說想。通中欲數以何義故不說為道。如來宣說三十七品欲為根本簡末異本故不說欲。通中觸數以何義故不說為道。如來宣說三十七品。明觸為因簡果異因故不說觸。又觸專能和會心境令相觸對。于諸行心齊能和合無簡彼此。三十七品品別為義。于諸行門有偏強者說為道品。齊者不論。觸用齊等品別不顯。故道品中不說其觸。通中思數以何義故不說為道。思是行主。起作為義。于諸行門齊能起作。無處偏強。亦于道中品別不顯。故隱不說。通中解脫以何義故不說為道。夫解脫者于境界中受取限量。于境數舍不能久住。道于境界久住。唯善。解脫不順。所以不立。又復解脫相顯在果。道品在因。故隱解脫。通中憶數以何義故不說為道。于緣發悟是其憶義
【現代漢語翻譯】 現代漢語譯本 這四種是普遍存在的。大地中心數之法喜（Dharmapriti，對佛法的喜悅）是感受數。其餘三種可以自行了解。正思覺數（正確的思考和覺知）是五大地之外的別心數（獨立的心理因素）。普遍存在的善、不善、大小煩惱是五地（五種心理狀態）。思是覺數。為什麼稱為思？因為思具有思量覺義（思考和覺知的意義），所以稱為思。 問：為什麼在各種心法中只說這九種作為道品（修道的要素），而其餘普遍存在的、其餘善良的、大地以及觀數（觀察的要素）卻不被說成是道？ 答：佛法法門隨著教化而隱沒或顯現，不能一一責備。現在且隨其表相粗略地解釋原因。普遍存在的想數（想像）以什麼原因不被說成是道？ 答：想的意義在於取相（執著于表象）。在對虛假想像的事物進行觀察時，想的作用會增強。但在正道中，想的作用微弱，因此不被提及。為什麼會這樣呢？因為智慧的作用在微隱之處需要更多的想像力。而智慧的作用強的地方，虛假的想像必然減少。道中智慧強大，所以不說想。 普遍存在的欲數（慾望）以什麼原因不被說成是道？如來說三十七道品，以欲為根本，簡略末節，突出根本，所以不說欲。 普遍存在的觸數（接觸）以什麼原因不被說成是道？如來說三十七道品，闡明觸為因，簡略結果，突出原因，所以不說觸。而且，觸專門能夠調和心境，使它們相互接觸。對於各種行為，觸能夠平等地調和，沒有彼此的區別。三十七道品以品類區別為意義。對於各種行為，有偏向和強大的才被說成是道品，平等的不論。觸的作用平等，品類區別不明顯，所以在道品中不說觸。 普遍存在的思數（思考）以什麼原因不被說成是道？思是行為的主導，具有發起作用的意義。對於各種行為，思能夠平等地發起作用，沒有哪處特別強大。在道中，品類區別也不明顯，所以隱而不說。 普遍存在的解脫（從束縛中解脫）以什麼原因不被說成是道？解脫是在境界中接受和捨棄，對於境界不能長久停留。道對於境界是長久停留的，只有善良的才能順應。解脫不順應，所以不被設立。而且，解脫的相貌顯現在結果上，而道品在於原因。所以隱去解脫。 普遍存在的憶數（記憶）以什麼原因不被說成是道？憶的意義在於從因緣中啓發覺悟。
【English Translation】 English version These four are universal. Dharmapriti (joy in the Dharma), which is the central number of the great earth, is the number of feeling. The remaining three can be understood on their own. Right thought and awareness are separate mental factors outside the five great earths. Universal good, non-good, and major and minor afflictions are the five grounds. Thought is the number of awareness. Why is it called thought? Because thought has the meaning of contemplating awareness, therefore it is called thought. Question: Why, among all mental dharmas, are only these nine said to be factors of the path, while the remaining universal, the remaining good, the great earth, and the number of observation are not said to be the path? Answer: The Dharma gates appear and disappear according to the teachings, and cannot be fully accounted for. Now, let's roughly explain the reasons according to their appearances. Why is the universal number of imagination not said to be the path? Answer: Imagination means taking on appearances. When observing imagined things, the power of imagination increases. But in the right path, the use of imagination is subtle, so it is not mentioned. Why is this so? Because the function of wisdom needs more imagination in subtle places. And where the function of wisdom is strong, false imagination is necessarily less. Wisdom is strong in the path, so imagination is not mentioned. Why is the universal number of desire not said to be the path? The Tathagata speaks of the thirty-seven factors of enlightenment, with desire as the root, simplifying the end and highlighting the root, so desire is not mentioned. Why is the universal number of contact not said to be the path? The Tathagata speaks of the thirty-seven factors of enlightenment, clarifying contact as the cause, simplifying the result, and highlighting the cause, so contact is not mentioned. Moreover, contact specifically harmonizes the mind and environment, causing them to touch each other. For all actions, contact can equally harmonize, without distinguishing between them. The thirty-seven factors of enlightenment are defined by categories. For all actions, those that are biased and strong are said to be factors of the path, while those that are equal are not discussed. The function of contact is equal, and the distinction between categories is not obvious, so contact is not mentioned in the factors of the path. Why is the universal number of thought not said to be the path? Thought is the master of action, with the meaning of initiating action. For all actions, thought can equally initiate action, without any particular strength. In the path, the distinction between categories is also not obvious, so it is hidden and not mentioned. Why is universal liberation not said to be the path? Liberation is about accepting and abandoning in the realm of experience, and cannot stay in the realm for long. The path stays in the realm for a long time, and only goodness can comply. Liberation does not comply, so it is not established. Moreover, the appearance of liberation is manifested in the result, while the factors of the path are in the cause. Therefore, liberation is hidden. Why is the universal number of memory not said to be the path? The meaning of memory is to awaken from conditions.
。于已更事憶多發悟。未經事中發悟則少。道品多於未知法中觀察求知。憶於是中力用微少故隱不說。善大地中無貪無瞋慚愧不害。此五何故不說為道。此於世事離過行中功力增強。于理觀中力用微少。為是不說。善大地中不放逸數。以何義故不說為道。不放逸根是其一切善法根本。簡本異未。為是不說。又不放逸于道品中齊能攝護。無偏強處。所以不說。問曰。前說三十七品欲為根本。今復宣說不放逸法以為根本。有何差別。如涅槃說。欲是生因。其猶生母。諸善皆由樂欲生故。不放逸者是其了因。亦名養因。其猶養母。護攝之心是不放逸。護諸善故。問曰。不放通護諸善不說道者。精進通策。何故說道。釋言。精進于道義中有偏強處。品別可得。故說為道。別心數中觀數何故不說為道。觀用似覺。從初以舉。故隱后觀。又復觀數推求似慧。道中慧強故隱彼觀。行體如是(此一門竟)。
次論開合。就行論之開六合四。就位而辨開四合六。云何就行開六合四。彼前十種行體之中思猗喜舍四種不分。名之為合。餘六種中信分為二。信根信力或分為三。謂八正中正語正業及與正命。念分為四。念根念力念覺正念。定慧精進各分為八。是故使有三十七品。慧分八者。彼四念處通皆是慧即以為四。五根之中有其慧根。
【現代漢語翻譯】 現代漢語譯本：對於已經經歷過事情的人，回憶和領悟會更多；對於沒有經歷過事情的人，領悟則較少。在未知佛法中，通過觀察和求知來修習道品。因為回憶在其中作用微小，所以隱而不說。善良的大地中沒有貪婪、沒有嗔恨、有慚愧心、沒有加害之心。這五種善法為什麼不被說為『道』呢？因為它們在世俗事務中遠離過失的行為方面作用更強，而在理性觀照中作用微小，所以不被說為『道』。善良的大地中不放逸這種心所，以什麼原因不被說為『道』呢？因為不放逸是所有善法的根本，區分根本和枝末的差異，所以不被說為『道』。而且，不放逸在道品中能夠全面地攝護，沒有特別突出的優勢，所以不被說為『道』。有人問：前面說三十七道品以『欲』（chanda，意願）為根本，現在又說不放逸法為根本，這有什麼區別呢？就像《涅槃經》所說，『欲』是產生的因，就像生母一樣，因為一切善法都由樂欲產生。不放逸是了因，也叫養因，就像養母一樣，護持和攝受的心就是不放逸，因為它能守護各種善法。有人問：不放逸普遍地守護各種善法，卻不被稱為『道』，而精進普遍地策勵各種善法，為什麼被稱為『道』呢？解釋說：精進在『道』的意義上有特別突出的優勢，在道品類別中可以明顯區分出來，所以被稱為『道』。在各種心所中，『觀』（vitarka，尋）這種心所為什麼不被稱為『道』呢？因為『觀』的作用類似於『覺』（samjna，想），從最初就舉出了『覺』，所以隱藏了後來的『觀』。而且，『觀』這種心所的推求作用類似於智慧，在『道』中智慧的作用更強，所以隱藏了『觀』。行為的體性就是這樣（這一門討論結束）。 接下來討論開合。就行為的體性來說，將六種行為合併爲四種；就果位來說，將四種行為展開為六種。什麼叫做就行為展開六種合併爲四種呢？前面所說的十種行為體性中，思（vitarka，尋）、猗（adhyavasaya，勝解）、喜（priti，喜）、舍（upeksa，舍）這四種不分開，稱之為合併。其餘六種中，信（sraddha，信）分為兩種，即信根（sraddha-indriya，信根）、信力（sraddha-bala，信力），或者分為三種，即八正道中的正語（samyag-vac，正語）、正業（samyak-karmanta，正業）和正命（samyag-ajiva，正命）。念（smrti，念）分為四種，即念根（smrti-indriya，念根）、念力（smrti-bala，念力）、念覺支（smrti-sambodhyanga，念覺支）、正念（samyak-smrti，正念）。定（samadhi，定）和慧（prajna，慧）、精進（virya，精進）各分為八種，所以才有三十七道品。慧分為八種，是因為四念處（catvari-smrtyupasthanani，四念處）都通達于智慧，就以此作為四種。五根（panca-indriyani，五根）之中有慧根（prajna-indriya，慧根）。
【English Translation】 English version: For those who have experienced things, recollection and understanding are more abundant; for those who have not experienced things, understanding is less. In the unknown Dharma, the path factors are cultivated through observation and seeking knowledge. Because the function of recollection is minimal in this process, it is not explicitly mentioned. In the wholesome great earth, there is no greed, no hatred, there is shame, and no intention to harm. Why are these five wholesome qualities not spoken of as the 'path'? Because their function is stronger in avoiding faults in worldly affairs, and their function is minimal in rational contemplation, they are not spoken of as the 'path'. The mental factor of non-negligence in the wholesome great earth, for what reason is it not spoken of as the 'path'? Because non-negligence is the root of all wholesome qualities, distinguishing the difference between the root and the branches, it is not spoken of as the 'path'. Moreover, non-negligence can comprehensively protect all the path factors without any particularly prominent advantage, so it is not spoken of as the 'path'. Someone asks: Earlier it was said that the thirty-seven factors of enlightenment have 'desire' (chanda, intention) as their root, and now it is said that the Dharma of non-negligence is the root, what is the difference? Just as the Nirvana Sutra says, 'desire' is the cause of production, like a birth mother, because all wholesome qualities arise from joyful desire. Non-negligence is the complete cause, also called the nurturing cause, like a nurturing mother, the mind of protection and reception is non-negligence, because it can protect all wholesome qualities. Someone asks: Non-negligence universally protects all wholesome qualities, but it is not called the 'path', while diligence universally encourages all wholesome qualities, why is it called the 'path'? It is explained that diligence has a particularly prominent advantage in the meaning of the 'path', and can be clearly distinguished in the categories of the path factors, so it is called the 'path'. Among the various mental factors, why is the mental factor of 'observation' (vitarka, initial application of thought) not called the 'path'? Because the function of 'observation' is similar to 'perception' (samjna, ideation), 'perception' is mentioned from the beginning, so the later 'observation' is hidden. Moreover, the function of inquiry of the mental factor of 'observation' is similar to wisdom, and the function of wisdom is stronger in the 'path', so 'observation' is hidden. The nature of action is like this (this discussion ends). Next, we discuss opening and closing. In terms of the nature of action, six actions are merged into four; in terms of the stage, four actions are expanded into six. What is meant by expanding six actions into four in terms of action? Among the ten natures of action mentioned earlier, thought (vitarka, initial application of thought), conviction (adhyavasaya, ascertainment), joy (priti, joy), and equanimity (upeksa, equanimity) are not separated, and are called merging. Among the remaining six, faith (sraddha, faith) is divided into two, namely the faculty of faith (sraddha-indriya, faculty of faith) and the power of faith (sraddha-bala, power of faith), or divided into three, namely right speech (samyag-vac, right speech), right action (samyak-karmanta, right action), and right livelihood (samyag-ajiva, right livelihood) in the Eightfold Path. Mindfulness (smrti, mindfulness) is divided into four, namely the faculty of mindfulness (smrti-indriya, faculty of mindfulness), the power of mindfulness (smrti-bala, power of mindfulness), the mindfulness enlightenment factor (smrti-sambodhyanga, mindfulness enlightenment factor), and right mindfulness (samyak-smrti, right mindfulness). Concentration (samadhi, concentration), wisdom (prajna, wisdom), and diligence (virya, effort) are each divided into eight, so there are thirty-seven factors of enlightenment. Wisdom is divided into eight because the Four Foundations of Mindfulness (catvari-smrtyupasthanani, four foundations of mindfulness) all penetrate wisdom, and this is taken as four. Among the Five Faculties (panca-indriyani, five faculties), there is the faculty of wisdom (prajna-indriya, faculty of wisdom).
五力之中有其慧力。七覺支中擇法覺支。八正道中有其正見。斯皆是慧合為八也。精進八者。彼四正勤通是精進。即以為四。五根之中有精進根。五力之中有精進力。七覺支中精進覺支。八正道中有正精進。通前為八。定中八者。四如意足通皆是定。即以為四。五根之中有其定根。五力之中有其定力。七覺支中有定覺支。八正道中有其正定。即以為四。通前為八。就行如是。云何就位開四合六。信唯在於見道已前。正思及戒唯在見道。猗喜及舍唯在修道。名之為合。念進定慧該通始終。目之為開。開合如是(此二門竟)。
次論廢立。行實無量。隨化一門說三十七。故涅槃云。三十七品是涅槃因。不得名為大涅槃因。無量無邊阿僧祇道方得名為大涅槃因。行實齊通。義不待言。隨化廢立。須釋所以。今先就彼念處正勤及四如意以論廢立。行實無量。以何義故偏說此三為行體乎。此三要故。此有何要。三十七品用慧為主。念處是慧故明念處。慧須制發。不制狂亂。不發沉濁。精進能發故明正勤。定能制攝故明如意。余不如是。故隱不彰。次就根力料簡廢立。行數無量。何故偏說信等五種為根為力余不如是。釋言。根義聚說不定。或說一種。謂不放逸如涅槃說。不放逸故能令諸行牢固不壞增長出生。為顯不放獨有此
【現代漢語翻譯】 現代漢語譯本：五力（wǔ lì，五種力量：信、精進、念、定、慧）之中有慧力。七覺支（qī jué zhī，七種覺悟的因素：念、擇法、精進、喜、輕安、定、舍）中有擇法覺支。八正道（bā zhèng dào，達到涅槃的八條正確道路：正見、正思惟、正語、正業、正命、正精進、正念、正定）中有正見。這些都是智慧聚合而成的八種。 精進八種：四正勤（sì zhèng qín，斷惡、修善、止惡、生善）全部都是精進，即以此為四。五根（wǔ gēn，信、精進、念、定、慧）之中有精進根。五力之中有精進力。七覺支中有精進覺支。八正道中有正精進。總合前面，共有八種。 定中八種：四如意足（sì rú yì zú，通過慾望、精進、意志和辨別力來實現目標）全部都是定，即以此為四。五根之中有定根。五力之中有定力。七覺支中有定覺支。八正道中有正定。即以此為四。總合前面，共有八種。修行的狀況就是這樣。如何就位開四合六呢？ 信唯獨在於見道（jiàn dào，證得真理的道路）之前。正思和戒唯獨在於見道。猗喜（yī xǐ，依附於喜悅）和舍（shě，捨棄）唯獨在於修道（xiū dào，通過修行來證悟的道路）。這叫做合。念、精進、定、慧貫穿始終。這叫做開。開合就是這樣（這兩個方面結束）。 接下來討論廢立（fèi lì，揚棄與建立）。修行實際上是無量的，爲了教化，只說三十七道品（sān shí qī dào pǐn，三十七種修行方法）。所以《涅槃經》（Niè pán jīng）說：『三十七道品是涅槃（Niè pán，解脫）的原因，但不能稱為大涅槃的原因。無量無邊的阿僧祇道（ā sēng qí dào，無數的道路）才能稱為大涅槃的原因。』修行的實際效果是相同的，道理不需多說。爲了教化而進行的揚棄與建立，需要解釋原因。現在先就念處（niàn chù，四念處：身、受、心、法）、正勤和四如意來討論揚棄與建立。修行實際上是無量的，因為什麼緣故偏偏說這三種是修行的主體呢？ 因為這三種是重要的。這三種有什麼重要性呢？三十七道品以智慧為主。念處是智慧，所以闡明念處。智慧需要控制和啓發。不控制就會狂亂，不啓發就會沉濁。精進能夠啓發智慧，所以闡明正勤。禪定能夠控制和攝持智慧，所以闡明如意。其他的不是這樣，所以隱藏而不彰顯。接下來就根（gēn，根基）、力（lì，力量）來考察揚棄與建立。修行的數量是無量的，為什麼偏偏說信等五種是根是力，其他的不是這樣呢？解釋說：根的意義是聚集，說不定。或者說一種，比如不放逸（bù fàng yì，不懈怠），如《涅槃經》所說。因為不放逸，能夠使各種修行牢固不壞，增長出生。爲了顯示不放逸的獨特作用。
【English Translation】 English version: Among the Five Powers (wǔ lì, five powers: faith, diligence, mindfulness, concentration, wisdom) is the Power of Wisdom. Among the Seven Factors of Enlightenment (qī jué zhī, seven factors of enlightenment: mindfulness, investigation of phenomena, diligence, joy, tranquility, concentration, equanimity) is the Factor of Investigation of Phenomena. Among the Eightfold Path (bā zhèng dào, eightfold path to Nirvana: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is Right View. These are all eight aspects combined with wisdom. Eight aspects of Diligence: The Four Right Exertions (sì zhèng qín, four right exertions: to prevent evil, to cultivate good, to stop evil, to generate good) are all diligence, thus making four. Among the Five Roots (wǔ gēn, five roots: faith, diligence, mindfulness, concentration, wisdom) is the Root of Diligence. Among the Five Powers is the Power of Diligence. Among the Seven Factors of Enlightenment is the Factor of Diligence. Among the Eightfold Path is Right Diligence. Combining with the previous, there are eight. Eight aspects of Concentration: The Four Foundations of Mindfulness (sì rú yì zú, four foundations of mindfulness: through desire, diligence, will, and discernment to achieve goals) are all concentration, thus making four. Among the Five Roots is the Root of Concentration. Among the Five Powers is the Power of Concentration. Among the Seven Factors of Enlightenment is the Factor of Concentration. Among the Eightfold Path is Right Concentration. Thus making four. Combining with the previous, there are eight. The state of practice is like this. How to open four and combine six according to position? Faith exists only before the Path of Seeing (jiàn dào, the path to attaining truth). Right Thought and Precepts exist only on the Path of Seeing. Attachment to Joy (yī xǐ, attachment to joy) and Equanimity (shě, equanimity) exist only on the Path of Cultivation (xiū dào, the path to enlightenment through practice). This is called combining. Mindfulness, Diligence, Concentration, and Wisdom pervade from beginning to end. This is called opening. Opening and combining are like this (these two aspects are finished). Next, we discuss discarding and establishing (fèi lì, discarding and establishing). Practice is actually immeasurable, but for the sake of teaching, only thirty-seven factors of enlightenment (sān shí qī dào pǐn, thirty-seven practices) are spoken of. Therefore, the Nirvana Sutra (Niè pán jīng) says: 'The thirty-seven factors of enlightenment are the cause of Nirvana (Niè pán, liberation), but cannot be called the cause of Great Nirvana. Immeasurable and boundless asamkhya paths (ā sēng qí dào, countless paths) can be called the cause of Great Nirvana.' The actual effects of practice are the same, the principle need not be said. The discarding and establishing for the sake of teaching needs explanation of the reason. Now, let's first discuss discarding and establishing with regard to the Four Foundations of Mindfulness (niàn chù, four foundations of mindfulness: body, feelings, mind, phenomena), Right Exertions, and the Four Foundations of Mindfulness. Practice is actually immeasurable, for what reason are these three specifically said to be the main body of practice? Because these three are important. What is the importance of these three? The thirty-seven factors of enlightenment take wisdom as the main thing. Mindfulness is wisdom, so mindfulness is explained. Wisdom needs to be controlled and inspired. Without control, it will be chaotic; without inspiration, it will be dull. Diligence can inspire wisdom, so Right Exertion is explained. Concentration can control and restrain wisdom, so the Foundations of Mindfulness are explained. The others are not like this, so they are hidden and not manifested. Next, let's examine discarding and establishing with regard to the Roots (gēn, roots) and Powers (lì, powers). The number of practices is immeasurable, why are faith and the other five specifically said to be roots and powers, and the others are not like this? The explanation is: the meaning of root is gathering, it is uncertain. Or it speaks of one, such as non-negligence (bù fàng yì, non-negligence), as the Nirvana Sutra says. Because of non-negligence, it can make various practices firm and unbreakable, increasing and arising. In order to show the unique function of non-negligence.
能故偏說根。余不如是。廢而不立。又顯余行皆不放逸之所出生故不說根。又涅槃說。三十七品欲為根本。此亦是其一種根矣。以有樂欲便能攝修一切諸行。為彰樂欲獨有此能故偏說根。余不如是故廢不立。又顯余善皆欲出生故不名根。或說三種。所謂況無貪無瞋無癡三善根也。以此能治貪慾瞋癡三不善根。故偏說之。余不如是故廢而不存。又此三種能生身口七支善業故說為根。余不如是故廢不立。又彰余善皆三所生故不說根。或說五種。所謂信進念定慧根。蓋乃偏望出道故爾。此五能生出道力強。故偏說根。云何偏強。出世聖道慧為正體。慧根正能出生彼體。故立慧根。慧由定攝。精進策發方生出道。是故須立定進為根。定由念成。進由信起。是故須立信念為根。又復出道要唯止觀。定能生止。慧能起觀。故立定慧二法為根。定由念助方能生止。慧由進助方能起觀。故復須立念進為根。出世聖道從來未得人多疑惑。非信不求。以有信故起向四根趣入聖道。故復須立信心為根。又此信等能治五種大煩惱地故偏說根。何故五地。所謂不信懈怠無明掉及放逸是五地也。信治不信。精進治怠。慧治無明。禪定治掉。念治放逸。問曰。定心能治于亂。念治失念。今以何故說定治掉念治放逸。釋言。對治義有兼正。如慈無量正治
【現代漢語翻譯】 現代漢語譯本 能故意偏頗地說『根』（hetu，原因、根源）。其他的則不是這樣。廢棄而不確立。又顯示其他的修行都是從不放逸中產生的，所以不說『根』。而且《涅槃經》說，三十七道品以『欲』為根本。這『欲』也是其中的一種『根』了。因為有了樂欲，就能攝取和修習一切諸行。爲了彰顯樂欲獨有的這種能力，所以偏頗地說『根』。其他的則不是這樣，所以廢棄而不確立。又顯示其他的善行都是從『欲』中產生的，所以不稱為『根』。或者說有三種，即無貪（alobha，不貪婪）、無瞋（adveṣa，不嗔恨）、無癡（amoha，不愚癡）三種善根。因為這三種能對治貪慾、嗔恨、愚癡三種不善根，所以偏頗地說這三種。其他的則不是這樣，所以廢棄而不存在。又這三種能產生身口七支的善業，所以說為『根』。其他的則不是這樣，所以廢棄而不確立。又彰顯其他的善行都是由這三種產生的，所以不說『根』。或者說有五種，即信（śraddhā，信仰）、進（vīrya，精進）、念（smṛti，正念）、定（samādhi，禪定）、慧（prajñā，智慧）根。大概是偏重於出離世間之道的原因。這五種能產生出離世間之道的強大力量，所以偏頗地說『根』。為什麼說特別強大呢？出世間的聖道以智慧為正體，而慧根正是能產生這個正體。所以確立慧根。智慧由禪定攝持，精進策發才能產生出離世間之道。因此必須確立禪定和精進為根。禪定由正念成就，精進由信仰生起。因此必須確立正念和信仰為根。而且出離世間之道只需要止觀（śamatha-vipaśyanā，奢摩他-毗缽舍那）。禪定能產生止，智慧能生起觀，所以確立禪定和智慧這兩種法為根。禪定由正念輔助才能產生止，智慧由精進輔助才能生起觀，所以又必須確立正念和精進為根。出世間的聖道從來沒有得到的人有很多疑惑，沒有信仰就不會尋求。因為有了信仰，才能發起趨向四根，趣入聖道。所以又必須確立信心為根。又這信心等能對治五種大的煩惱地，所以偏頗地說『根』。為什麼是五地呢？即不信（āśraddhya，不信仰）、懈怠（kausīdya，懶惰）、無明（avidyā，無知）、掉舉（auddhatya，散亂）以及放逸（pramāda，放縱）這五種。信仰對治不信，精進對治懈怠，智慧對治無明，禪定對治掉舉，正念對治放逸。問：禪定之心能對治散亂，正念對治失念，現在為什麼說禪定對治掉舉，正念對治放逸呢？回答說：對治的意義有兼顧和正對。比如慈無量心（maitrī-apramāṇa，慈無量）正對治嗔恨。
【English Translation】 English version It is possible to deliberately emphasize 『hetu』 (root, cause). Others are not like that. Abandoning without establishing. Moreover, it shows that other practices are born from non-negligence, so 『root』 is not mentioned. Furthermore, the Nirvana Sutra says that the Thirty-seven Limbs of Enlightenment have 『desire』 as their root. This 『desire』 is also one of the 『roots』. Because with joyful desire, one can gather and cultivate all practices. To highlight the unique ability of joyful desire, it is deliberately emphasized as the 『root』. Others are not like that, so it is abandoned and not established. It also shows that other good deeds are born from 『desire』, so they are not called 『roots』. Or it is said there are three, namely, non-greed (alobha), non-hatred (adveṣa), and non-delusion (amoha), the three good roots. Because these three can counteract the three unwholesome roots of greed, hatred, and delusion, they are specifically mentioned. Others are not like that, so they are abandoned and do not exist. Also, these three can generate the wholesome actions of the seven limbs of body and speech, so they are called 『roots』. Others are not like that, so they are abandoned and not established. It also highlights that other good deeds are all born from these three, so 『root』 is not mentioned. Or it is said there are five, namely, the roots of faith (śraddhā), effort (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). This is probably because of the emphasis on the path of liberation. These five can generate a strong power for the path of liberation, so they are specifically mentioned as 『roots』. Why are they particularly strong? The supramundane noble path has wisdom as its essence, and the wisdom root is precisely what can generate this essence. Therefore, the wisdom root is established. Wisdom is supported by concentration, and effort motivates its generation on the path of liberation. Therefore, it is necessary to establish concentration and effort as roots. Concentration is achieved by mindfulness, and effort arises from faith. Therefore, it is necessary to establish mindfulness and faith as roots. Moreover, the path of liberation requires only calm abiding and insight (śamatha-vipaśyanā). Concentration can generate calm abiding, and wisdom can generate insight, so concentration and wisdom are established as the two roots. Concentration is aided by mindfulness to generate calm abiding, and wisdom is aided by effort to generate insight, so it is necessary to establish mindfulness and effort as roots. Those who have never attained the supramundane noble path have many doubts, and without faith, they will not seek it. Because of faith, they can initiate the four roots, entering the noble path. Therefore, it is necessary to establish faith as a root. Also, these faith, etc., can counteract the five great grounds of affliction, so they are specifically mentioned as 『roots』. Why are there five grounds? Namely, disbelief (āśraddhya), laziness (kausīdya), ignorance (avidyā), restlessness (auddhatya), and negligence (pramāda). Faith counteracts disbelief, effort counteracts laziness, wisdom counteracts ignorance, concentration counteracts restlessness, and mindfulness counteracts negligence. Question: The mind of concentration can counteract distraction, and mindfulness counteracts forgetfulness. Why is it now said that concentration counteracts restlessness and mindfulness counteracts negligence? Answer: The meaning of counteraction includes both direct and indirect. For example, loving-kindness immeasurable (maitrī-apramāṇa) directly counteracts hatred.
瞋恚兼治貪慾。悲正治瞋兼止害覺。此亦如是。定正除亂兼舍掉過。以得定者必能遠離掉戲過故。念心雖復正治失念兼除放逸。住正念者必定不起放逸過故。問曰。不放正除放逸。何不說根。乃就兼治說念為根。釋言。不放其力最大獨。令諸善牢固增長。如來說之以為一根。故此不立。良以信等有前多義故立為根。余不如是廢而不存。又彰余善皆五所生故不說根。或復宣說一切善法悉名為根。如涅槃說。所謂信根戒施聞根慧忍精進念定根等。望果皆生故通名根。此等開合隨一義。今據一門且說為五。力同根釋。次就八正料簡廢立。何故偏說正見等八以為正道。余皆不立。如雜心釋。聖說八正以之為輪。輪必有轂。轂者是戒。謂正語正業正命。故說此三以為正道。以戒行本眾行所依故說為䡰。依䡰有輻。輻者是慧。慧是正見。故復宣說正見為道。良以智慧向外取緣與輻相似故說為輻。輻須輞攝。輞者是定故須宣說正定為道。定能攝慧。與輞相似故說為輞。思助慧強。念助定強。故復宣說思念為道。既有輪體復有轉者。精進能轉故復宣說精進為道。又復此等入聖之初翻對八邪。故說此八以為正道。余無此義故廢不立。言八邪者。所謂邪思惟等。問曰。何故不說信心以為正道。信實遍通。但此為彰信是始相樹別世間。八聖道
【現代漢語翻譯】 現代漢語譯本 『瞋恚』（嗔恨）可以兼帶治療『貪慾』（貪婪）。『悲』（慈悲）直接對治『瞋』，兼帶止息『害覺』（傷害的念頭）。這個道理也是一樣的。『定』（禪定）直接去除『亂』（散亂），兼帶捨棄『掉』（掉舉）的過失，因為得到禪定的人必定能夠遠離掉舉嬉戲的過失。『念』（正念）雖然直接對治『失念』（失去正念），兼帶去除『放逸』（放縱），安住于正念的人必定不會生起放逸的過失。有人問：既然不放逸可以直接去除放逸，為什麼不說不放逸是根，而就兼帶治療的方面說念是根呢？解釋說：不放逸的力量最大，單獨就能使各種善法牢固增長，如來（佛陀）說過它是唯一的根，所以這裡不把它列為根。是因為信等有前面所說的多種含義，所以立為根。其餘的善法不如這樣，所以廢棄而不存在。又爲了彰顯其餘的善法都是由這五根所生，所以不說根。或者又宣說一切善法都名為根，如《涅槃經》所說，所謂信根、戒施聞根、慧忍精進念定根等。從結果來看，這些都能產生，所以都通稱為根。這些開合都是隨一種意義而說的，現在根據一種門徑，暫且說為五根。力的解釋與根相同。其次就八正道來簡擇廢立。為什麼偏偏說正見等八項是正道，其餘的都不立呢？如《雜心論》所解釋的，聖人說八正道是輪子。輪子必定有轂（中心），轂就是戒，指正語、正業、正命。所以說這三項是正道，因為戒是行為的根本，是各種行為所依賴的基礎，所以說是轂。依靠轂有輻（輻條），輻就是慧（智慧），慧就是正見。所以又宣說正見是道，因為智慧向外取緣，與輻條相似，所以說是輻。輻條需要輞（輪輞）來攝持，輞就是定，所以需要宣說正定是道。禪定能夠攝持智慧，與輪輞相似，所以說是輞。思（正思惟）幫助智慧增強，念幫助禪定增強，所以又宣說思念是道。既有輪子的主體，又有轉動它的人，精進（正精進）能夠轉動輪子，所以又宣說精進是道。而且這些是進入聖道的開始，反過來對治八邪，所以說這八項是正道，其餘的沒有這個意義，所以廢棄而不立。所說的八邪，就是邪思惟等。有人問：為什麼不說信心是正道呢？信心實際上普遍貫通，但這裡是爲了彰顯信心是開始的相狀，區別於世間的八聖道。
【English Translation】 English version 『Channadvesa』 (hatred) can also treat 『tanha』 (greed). 『Karuna』 (compassion) directly treats 『channa』, and also stops 『vihimsavitakka』 (thoughts of harm). This principle is the same. 『Samadhi』 (meditative concentration) directly removes 『viksepa』 (distraction), and also abandons the fault of 『auddhatya』 (restlessness), because those who attain meditative concentration will surely be able to stay away from the fault of restlessness and playfulness. 『Sati』 (mindfulness), although directly treating 『musitasati』 (loss of mindfulness), also removes 『pamada』 (negligence), those who abide in mindfulness will surely not give rise to the fault of negligence. Someone asks: Since non-negligence can directly remove negligence, why not say that non-negligence is a root, but instead say that mindfulness is a root in terms of its ancillary treatment? The explanation is: the power of non-negligence is the greatest, and it alone can make all good dharmas firm and grow. The Tathagata (Buddha) has said that it is the only root, so it is not listed as a root here. It is because faith and the like have the multiple meanings mentioned earlier, so they are established as roots. The remaining good dharmas are not like this, so they are discarded and do not exist. Furthermore, in order to highlight that the remaining good dharmas are all produced by these five roots, the root is not mentioned. Or it is also proclaimed that all good dharmas are called roots, as stated in the Nirvana Sutra, such as the roots of faith, the roots of precepts and giving, the roots of learning, the roots of wisdom and patience, the roots of diligence, the roots of mindfulness, the roots of concentration, etc. From the perspective of results, these can all produce, so they are all commonly called roots. These openings and closings are all said according to one meaning. Now, according to one path, let us temporarily say that there are five roots. The explanation of power is the same as that of root. Next, select and establish the Eightfold Path. Why do you specifically say that right view and the other eight items are the right path, and the rest are not established? As explained in the Zaxinlun, the sage said that the Eightfold Path is a wheel. A wheel must have a hub (center), and the hub is the precepts, referring to right speech, right action, and right livelihood. Therefore, it is said that these three items are the right path, because precepts are the root of behavior and the foundation on which all behaviors depend, so it is said to be the hub. Relying on the hub, there are spokes (spokes), and the spokes are wisdom (prajna), and wisdom is right view. Therefore, it is also proclaimed that right view is the path, because wisdom takes external conditions, similar to spokes, so it is said to be spokes. The spokes need a rim (rim) to hold them, and the rim is concentration, so it is necessary to proclaim that right concentration is the path. Concentration can hold wisdom, similar to the rim, so it is said to be the rim. Thought (right thought) helps to enhance wisdom, and mindfulness helps to enhance concentration, so it is also proclaimed that thought is the path. Since there is the main body of the wheel, and there is also someone who turns it, diligence (right diligence) can turn the wheel, so it is also proclaimed that diligence is the path. Moreover, these are the beginning of entering the holy path, and in turn counteract the eight evils, so it is said that these eight items are the right path, and the rest do not have this meaning, so they are discarded and not established. The so-called eight evils are wrong thinking and the like. Someone asks: Why not say that faith is the right path? Faith is actually universally pervasive, but here it is to highlight that faith is the initial appearance, distinguishing it from the worldly Eightfold Noble Path.
者已證聖位非信地收。故不說信以為正道。問曰。若使信是始相八中不彰。何故經說初果之人四不壞信。釋言。道品多行相對。是隱顯門。為別出道見前說信。四不壞信是獨行門。不列余義。見道已上信心實勝故得說之。何故不說猗喜及舍以為正道。雜心釋言。見道速疾。彼行不速。于見不順。為是不立。若爾定心住境不速。何故說之以為正道。釋言。見道雖復速疾入法中速疾入法中速非是舍。是舍法舍外入法正由定力。為是須立。猗喜舍等無如是能。故不存之。次就七覺料簡廢立。何故偏說念覺等七以為覺支。餘者不立。釋言。七覺在於修道。修中之要唯止與觀。是義相資能達彼岸。定者是止。擇法是觀。故說此二以為覺支。猗舍二種助止力強。精進及喜助觀力強。故復須立念能俱調故立念覺。又復此等能治七使。故偏說之以為覺支。此如增一阿含經說。何者七使。一貪慾使。謂。欲界地貪愛煩惱。二有愛使。謂。上二界貪愛煩惱。彼經名為欲世間使。三者瞋使。四者癡使。五者慢使。六者疑使。七者見使。三界五見云何對治。念治貪慾。守心正念離貪慾故。喜覺對治欲世間使。慶入聖道。離世間故。擇法治瞋。以修智慧破離我人除瞋恚故。舍覺治癡。舍猶除也。證法平等舍癡冥故。猗覺治慢。以心猗息離慢高故。
【現代漢語翻譯】 現代漢語譯本： 已證得聖位的人，已經超越了信位的階段，因此經典中不將『信』作為正道來宣說。有人問：如果說『信』是最初的階段，在八正道中不明顯，為什麼經典中又說初果（Sotapanna，須陀洹）之人具有四不壞信（catu-avecca-pasada，對佛、法、僧、戒的堅定不移的信心）呢？回答說：道品（bodhipakkhiyadhamma，菩提分法）的修行往往是相對而言的，這是一種隱顯的方式。爲了特別指出見道（dassana，證悟）之前的『信』，所以說四不壞信是單獨的修行法門，沒有列舉其他含義。見道之後，信心確實更加堅定，所以可以這樣說。 為什麼不說『猗』（輕安）、『喜』（歡喜）和『舍』（舍離）是正道呢？《雜心論》（Abhidharmahṛdaya，阿毗達摩論書）解釋說：見道的過程非常迅速，而『猗』、『喜』、『舍』這些行法並不迅速，與見道不相順應，所以不將它們列為正道。如果這樣說，那麼『定』（samadhi，禪定）心安住于境界也不迅速，為什麼又說『定』是正道呢？回答說：見道雖然迅速，但進入佛法（dharma，正法）之中，需要通過『舍』法、捨棄外物，才能真正依靠定力進入佛法。因此，『定』是必須確立的。而『猗』、『喜』、『舍』等沒有這樣的作用，所以不將它們列為正道。 接下來討論七覺支（satta bojjhaṅgā，七菩提分）的取捨問題。為什麼只說念覺支（sati-sambojjhaṅga，正念覺支）等七種是覺支，而其他的行法不被確立為覺支呢？回答說：七覺支在於修道（bhāvanā，修行）的過程中，而修行中最重要的是止（samatha，止禪）和觀（vipassanā，觀禪）。止和觀相互資助，才能到達彼岸（nirvana，涅槃）。定屬於止，擇法（dhamma-vicaya，擇法覺支）屬於觀，所以說這二者是覺支。『猗』和『舍』兩種能增強止的力量，精進（viriya，精進覺支）和喜能增強觀的力量，所以也需要確立。念能同時調和止和觀，所以確立念覺支。而且，這些覺支能對治七使（satta anusaya，七隨眠），所以特別宣說它們作為覺支。這就像《增一阿含經》（Ekottara Agama，佛教經典）所說的那樣。什麼是七使呢？一是貪慾使（kāma-rāga-anusaya，欲貪隨眠），指欲界（kāma-dhātu，欲界）的貪愛煩惱。二是有愛使（bhava-rāga-anusaya，有愛隨眠），指上二界（色界和無色界）的貪愛煩惱，該經中稱之為欲世間使。三是瞋使（paṭigha-anusaya，嗔恚隨眠）。四是癡使（avijjā-anusaya，無明隨眠）。五是慢使（māna-anusaya，慢隨眠）。六是疑使（vicikicchā-anusaya，疑隨眠）。七是見使（diṭṭhi-anusaya，見隨眠）。三界（欲界、色界、無色界）的五見（五種錯誤的見解）如何對治呢？念能對治貪慾，因為守護心念，遠離貪慾。喜覺能對治欲世間使，因為慶幸進入聖道，脫離世間。擇法能對治瞋恚，因為通過修習智慧，破除我人分別，消除瞋恚。舍覺能對治愚癡，捨棄執著，證悟佛法平等，消除愚癡。猗覺能對治我慢，因為心能安止，遠離我慢高舉。
【English Translation】 English version: Those who have attained the state of a saint have already transcended the stage of faith. Therefore, the scriptures do not proclaim 'faith' as the correct path. Someone asks: If 'faith' is the initial stage and not prominent in the Eightfold Path, why do the scriptures say that a Stream-enterer (Sotapanna, one who has entered the stream to Nirvana) possesses the four kinds of unwavering faith (catu-avecca-pasada, unwavering faith in the Buddha, Dharma, Sangha, and precepts)? The answer is: The practice of the factors of enlightenment (bodhipakkhiyadhamma) is often relative, which is a way of concealing and revealing. To specifically point out 'faith' before the attainment of the Path of Seeing (dassana, insight), the four kinds of unwavering faith are presented as a separate practice, without listing other meanings. After attaining the Path of Seeing, faith becomes truly stronger, so it can be said that way. Why are 'tranquility' (passaddhi), 'joy' (piti), and 'equanimity' (upekkha) not said to be the correct path? The Abhidharmahṛdaya (a treatise on Abhidharma) explains: The process of attaining the Path of Seeing is very rapid, while 'tranquility,' 'joy,' and 'equanimity' are not rapid and do not align with the Path of Seeing, so they are not listed as the correct path. If that is the case, then the mind of 'concentration' (samadhi) abiding in the object is also not rapid, so why is 'concentration' said to be the correct path? The answer is: Although the Path of Seeing is rapid, entering the Dharma requires truly entering the Dharma through 'abandoning' (舍) the Dharma and abandoning external things by relying on the power of concentration. Therefore, 'concentration' must be established. 'Tranquility,' 'joy,' and 'equanimity' do not have such a function, so they are not listed as the correct path. Next, let's discuss the acceptance and rejection of the Seven Factors of Enlightenment (satta bojjhaṅgā). Why are only mindfulness (sati-sambojjhaṅga) and the other six said to be factors of enlightenment, while other practices are not established as factors of enlightenment? The answer is: The Seven Factors of Enlightenment are in the process of cultivation (bhāvanā), and the most important things in cultivation are cessation (samatha) and insight (vipassanā). Cessation and insight support each other to reach the other shore (nirvana). Concentration belongs to cessation, and investigation of the Dharma (dhamma-vicaya) belongs to insight, so these two are said to be factors of enlightenment. 'Tranquility' and 'equanimity' can strengthen the power of cessation, and effort (viriya) and joy can strengthen the power of insight, so they also need to be established. Mindfulness can harmonize both cessation and insight, so the mindfulness factor of enlightenment is established. Moreover, these factors of enlightenment can counteract the seven latent tendencies (satta anusaya), so they are specifically proclaimed as factors of enlightenment. This is as stated in the Ekottara Agama (a Buddhist scripture). What are the seven latent tendencies? First is the latent tendency of sensual desire (kāma-rāga-anusaya), which refers to the afflictions of craving in the desire realm (kāma-dhātu). Second is the latent tendency of craving for existence (bhava-rāga-anusaya), which refers to the afflictions of craving in the upper two realms (the form realm and the formless realm), which is called the latent tendency of the world of desire in that scripture. Third is the latent tendency of anger (paṭigha-anusaya). Fourth is the latent tendency of ignorance (avijjā-anusaya). Fifth is the latent tendency of pride (māna-anusaya). Sixth is the latent tendency of doubt (vicikicchā-anusaya). Seventh is the latent tendency of views (diṭṭhi-anusaya). How are the five views (five kinds of wrong views) of the three realms (the desire realm, the form realm, and the formless realm) counteracted? Mindfulness can counteract sensual desire because guarding the mind and being mindful keeps one away from sensual desire. The joy factor of enlightenment can counteract the latent tendency of the world of desire because rejoicing in entering the holy path keeps one away from the world. Investigation of the Dharma can counteract anger because cultivating wisdom breaks the distinction between self and others and eliminates anger. The equanimity factor of enlightenment can counteract ignorance because abandoning attachments, realizing the equality of the Dharma, and eliminating ignorance. The tranquility factor of enlightenment can counteract pride because the mind can abide in tranquility and stay away from the arrogance of pride.
定覺治疑。於法正住離猶豫故。精進治見。勤求正慧斷諸見故。以有此能說為覺支。余不如是故廢不立。何故不說信為覺支。此同前釋。信是始相樹別世間。故此不立。何故不說思為覺支。修道容豫。思性躁疾。于修不順。為是不立。若爾精進性亦躁疾。何故得說以為覺支。釋言。修道雖復容豫必須常續。常行不息。是精進能故。說精進以為覺支。又復精進有多功力能辦諸事。入粗能粗入細。能細入遲能遲入疾能疾故此立之。何故不說正語正業及與正命以為覺支。雜心釋言。覺者是心。戒非心法。故不立覺。行實齊通。且隨隱顯廢立如是。第四門中止觀分別。行德雖眾要唯止觀。故涅槃云。欲求須陀乃至欲求無上菩提當修止觀。故知止觀統攝諸行。于中分別有其兩義。其一義者。四念觀體。正勤助成。如意為止。根力之中信念與定是其止行。慧進是觀。七覺支中猗定念舍判之為止。擇法進喜說以為觀。八正道中正語正業正命正念正定。此五為止。正見正思及正精進。此三是觀。問曰。信心通生諸行。何故於彼根力之中偏判屬止。以信安法離猶預故。生定強故。又信行始趣入定近故。彼解脫道論之中攝信為定。問曰。論說。七覺支中念能俱調。今以何故偏攝屬止。以念守境生定強故。問曰。論說八正道中精進通策。今以
【現代漢語翻譯】 現代漢語譯本 定覺（Dhyana-bojjhanga，禪定覺支）能治理疑惑，因為能于正法中安住，遠離猶豫。精進覺（Viriya-bojjhanga，精進覺支）能治理邪見，因為能勤奮尋求正慧，斷除各種邪見。因為具有這些能力，所以說它們是覺支。其他的不是這樣，所以捨棄而不設立。 為什麼不說信（Saddha，信念）是覺支呢？這與前面的解釋相同。信是開始的相狀，是區別世間的根本。因此這裡不設立。 為什麼不說思（Sankappa，正思惟）是覺支呢？修道應該從容舒緩，而思的性質是躁動急切的，與修行不相順應，所以不設立。如果這樣說，那麼精進的性質也是躁動急切的，為什麼能說它是覺支呢？ 解釋說：修道雖然應該從容舒緩，但必須持續不斷，持續進行而不停止。這是精進的能力，所以說精進是覺支。而且，精進具有多種功用和力量，能夠辦成各種事情。進入粗略的境界能粗略，進入細微的境界能細微，進入遲緩的狀態能遲緩，進入快速的狀態能快速，所以設立它。 為什麼不說正語（Samma-vaca，正語）、正業（Samma-kammanta，正業）以及正命（Samma-ajiva，正命）是覺支呢？《雜心論》解釋說：覺，指的是心。戒不是心法，所以不設立為覺支。行為的實質是普遍相通的，姑且隨著隱沒和顯現來捨棄和設立，就是這樣。 第四個門是止觀（Samatha-vipassana，止觀）的分別。各種修行功德雖然眾多，但最重要的是止觀。所以《涅槃經》說：『想要尋求須陀洹（Sotapanna，入流果），乃至想要尋求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當修習止觀。』由此可知止觀統攝了各種修行。 在止觀的分別中，有兩種含義。第一種含義是：四念處（Cattaro Satipatthana，四念處）的觀照是體，正勤（Samma-vayama，正精進）幫助成就，如意足（Iddhipada，四神足）是止。五根（Panca Indriyani，五根）和五力（Panca Balani，五力）之中，信根（Saddhindriya，信根）、信力（Saddha-bala，信力）與定根（Samadhindriya，定根）、定力（Samadhi-bala，定力）是止行，慧根（Pannindriya，慧根）、慧力（Panna-bala，慧力）與精進根（Viriyindriya，精進根）、精進力（Viriya-bala，精進力）是觀行。七覺支（Satta Bojjhanga，七覺支）中，依靠禪定的念覺支（Sati-sambojjhanga，念覺支）和舍覺支（Upekkha-sambojjhanga，舍覺支）判定為屬於止，擇法覺支（Dhamma-vicaya-sambojjhanga，擇法覺支）、精進覺支（Viriya-sambojjhanga，精進覺支）和喜覺支（Piti-sambojjhanga，喜覺支）說為屬於觀。八正道（Atthangika-magga，八正道）中，正語（Samma-vaca，正語）、正業（Samma-kammanta，正業）、正命（Samma-ajiva，正命）、正念（Samma-sati，正念）、正定（Samma-samadhi，正定），這五項屬於止。正見（Samma-ditthi，正見）、正思惟（Samma-sankappa，正思惟）以及正精進（Samma-vayama，正精進），這三項屬於觀。 問：信心普遍產生各種修行，為什麼在五根和五力之中，偏偏判定它屬於止呢？因為信能使法安定，遠離猶豫，產生禪定的力量強大。而且，信是修行的開始，趣入禪定很近。所以在《解脫道論》中，將信歸屬於定。 問：論中說，七覺支中，念能同時調和止觀，現在為什麼偏偏將它歸屬於止呢？因爲念能守護境界，產生禪定的力量強大。 問：論中說，八正道中，精進普遍策勵止觀，現在為什麼……
【English Translation】 English version Dhyana-bojjhanga (the enlightenment factor of meditation) governs doubt because it dwells rightly in the Dharma, away from hesitation. Viriya-bojjhanga (the enlightenment factor of effort) governs wrong views because it diligently seeks right wisdom, cutting off all wrong views. Because they have these abilities, they are said to be enlightenment factors. Others are not like this, so they are discarded and not established. Why is Saddha (faith) not said to be an enlightenment factor? This is the same as the previous explanation. Faith is the initial characteristic, the root of distinguishing the world. Therefore, it is not established here. Why is Sankappa (right thought) not said to be an enlightenment factor? Cultivation should be leisurely and relaxed, while the nature of thought is restless and impatient, not in accordance with cultivation, so it is not established. If so, then the nature of effort is also restless and impatient, why can it be said to be an enlightenment factor? It is explained that although cultivation should be leisurely and relaxed, it must be continuous, constantly practiced without stopping. This is the ability of effort, so effort is said to be an enlightenment factor. Moreover, effort has many functions and powers, able to accomplish various things. Entering a coarse state, it can be coarse; entering a subtle state, it can be subtle; entering a slow state, it can be slow; entering a fast state, it can be fast, so it is established. Why are Samma-vaca (right speech), Samma-kammanta (right action), and Samma-ajiva (right livelihood) not said to be enlightenment factors? The Abhidharmasamuccaya explains that 'enlightenment' refers to the mind. Precepts are not mental dharmas, so they are not established as enlightenment factors. The essence of behavior is universally connected, and for the time being, discarding and establishing follow concealment and manifestation, that's how it is. The fourth gate is the distinction between Samatha-vipassana (calm abiding and insight). Although there are many virtues of practice, the most important are calm abiding and insight. Therefore, the Nirvana Sutra says: 'If you want to seek Sotapanna (stream-enterer), or even want to seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment), you should cultivate calm abiding and insight.' From this, it can be known that calm abiding and insight encompass all practices. In the distinction between calm abiding and insight, there are two meanings. The first meaning is: the contemplation of the Cattaro Satipatthana (four foundations of mindfulness) is the substance, Samma-vayama (right effort) helps to accomplish it, and Iddhipada (four bases of power) is calm abiding. Among the Panca Indriyani (five faculties) and Panca Balani (five powers), Saddhindriya (faculty of faith), Saddha-bala (power of faith) and Samadhindriya (faculty of concentration), Samadhi-bala (power of concentration) are the practice of calm abiding, Pannindriya (faculty of wisdom), Panna-bala (power of wisdom) and Viriyindriya (faculty of effort), Viriya-bala (power of effort) are the practice of insight. Among the Satta Bojjhanga (seven factors of enlightenment), Sati-sambojjhanga (mindfulness enlightenment factor) and Upekkha-sambojjhanga (equanimity enlightenment factor) relying on meditation are judged to belong to calm abiding, Dhamma-vicaya-sambojjhanga (investigation of phenomena enlightenment factor), Viriya-sambojjhanga (effort enlightenment factor) and Piti-sambojjhanga (joy enlightenment factor) are said to belong to insight. Among the Atthangika-magga (eightfold path), Samma-vaca (right speech), Samma-kammanta (right action), Samma-ajiva (right livelihood), Samma-sati (right mindfulness), Samma-samadhi (right concentration), these five belong to calm abiding. Samma-ditthi (right view), Samma-sankappa (right thought), and Samma-vayama (right effort), these three belong to insight. Question: Faith universally produces various practices, why is it specifically judged to belong to calm abiding among the five faculties and five powers? Because faith can stabilize the Dharma, away from hesitation, and the power to produce meditation is strong. Moreover, faith is the beginning of practice, and approaching meditation is very close. Therefore, in the Vimuttimagga, faith is classified as concentration. Question: The treatise says that among the seven factors of enlightenment, mindfulness can simultaneously harmonize calm abiding and insight, why is it now specifically classified as calm abiding? Because mindfulness can guard the realm, and the power to produce meditation is strong. Question: The treatise says that among the eightfold path, effort universally encourages calm abiding and insight, why now...
何故偏判屬觀。以進策發生觀強故。是中為欲二門攝法。不可以彼通義徴責。第二義者。如彼成實止觀品說。四念處中前三為止。法念為觀。正勤為觀。如意為止。根力之中前四為止。后一為觀。七覺支中猗定及舍說以為止。擇法進喜說之為觀。念則俱調。八正道中正語正業正命正念及與正定。此五為止。正見正思及正精進。此三名觀。問曰。四念同能觀境。何故前三偏說為止。后一為觀。釋言。前三觀身受心事相之法。事中安心相順八禪。故判為止。后法念中通知理事。知理唯慧故說為觀。問曰。四勤判之為觀。根力等中所有精進以何義故攝之為止。釋言。所對不同故爾。彼四正勤對四如意禪定行。故四勤策發說之為觀。彼根力中為簡后慧故攝在止。問曰。何故偏簡后慧判之為止。不簡后定說為觀乎。釋言。于彼五根之中慧根為主。餘四伴助。精進與定伴助行同。故攝在止。又彼宗中四根是其見諦。以前慧根出世。精進與定世間行同。故判為止。問曰。若使五根之中。用慧為主余行伴助。即令精進攝屬止者。七覺八道亦應如是。何故精進攝之屬觀。釋言。互從理亦應齊。但彼七覺八正之行同在出世。隨相以分。精進發勤相不順止。故攝在觀。問曰。根力八正等中念皆屬止。以何義故七覺之中用念俱調。釋言。修始定
【現代漢語翻譯】 現代漢語譯本 為何偏頗地判定為屬於『止』（Śamatha，奢摩他）的範疇？因為『精進』（Vīrya，毗梨耶）能策發『觀』（Vipaśyanā，毗缽舍那），使『觀』的力量增強。在這其中，『止』與『觀』二門涵蓋了一切佛法，不能用普遍的定義來苛責。第二種解釋是，如《成實論》的『止觀品』所說，在『四念處』（catvāri smṛtyupasthānāni）中，前三者——『身念處』（kāyasmṛtyupasthāna）、『受念處』（vedanāsmṛtyupasthāna）、『心念處』（cittasmṛtyupasthāna）——偏重於『止』，而『法念處』（dharmasmṛtyupasthāna）則偏重於『觀』。『四正勤』（catvāri samyakprahāṇāni）屬於『觀』，『四如意足』（catvāra ṛddhipādāḥ）屬於『止』。在『五根』（pañcendriyāṇi）、『五力』（pañca balāni）中，前四者偏重於『止』，後者偏重於『觀』。在『七覺支』（sapta bodhyaṅgāni）中，『舍』（upekṣā）和『定』（samādhi）被認為是『止』，『擇法』（dharmavicaya）、『精進』（vīrya）、『喜』（prīti）被認為是『觀』，而『念』（smṛti）則兼顧兩者，需要調和。在『八正道』（āryāṣṭāṅgamārga）中，『正語』（samyag-vāc）、『正業』（samyak-karmānta）、『正命』（samyag-ājīva）、『正念』（samyak-smṛti）以及『正定』（samyak-samādhi）這五者屬於『止』，『正見』（samyag-dṛṣṭi）、『正思』（samyak-saṃkalpa）以及『正精進』（samyag-vyāyāma）這三者屬於『觀』。 問：『四念處』同樣都能觀照境界，為何前三者偏重於『止』，而後者偏重於『觀』？ 答：前三者觀照的是身、受、心這些事相上的法，在事相中安住其心，與八禪（aṣṭa dhyānāni）的境界相順，所以判定為『止』。而後面的『法念處』，能夠通達事和理，知曉真理唯有依靠智慧（Prajñā），所以說是『觀』。 問：『四正勤』被判定為『觀』，而『五根』、『五力』等中的『精進』，又因為什麼原因被歸類為『止』？ 答：因為所針對的對象不同。前面的『四正勤』是針對『四如意足』的禪定修行，所以『四正勤』策發精進，因此說是『觀』。而『五根』、『五力』中，爲了簡別後面的智慧，所以將『精進』歸類為『止』。 問：為何偏偏簡別後面的智慧，判定為『止』，而不簡別後面的禪定，說成是『觀』呢？ 答：在『五根』之中，『慧根』（prajñendriya）是主要的，其餘四根是輔助。『精進』與『定』的輔助作用與『慧根』相同，所以歸類為『止』。而且，在他們的宗義中，四根是見諦（darśana-satya）的根本，因為前面的『慧根』是出世間的，『精進』與『定』的世間修行相同，所以判定為『止』。 問：如果說在『五根』之中，以智慧為主，其餘行為輔助，就將『精進』歸屬於『止』，那麼『七覺支』、『八正道』也應該如此，為何『精進』又歸屬於『觀』呢？ 答：從相互關聯的道理來說，也應該是一樣的。但是『七覺支』、『八正道』的修行都是出世間的，根據其相狀來區分，『精進』策發勤奮的相狀與『止』不相順，所以歸屬於『觀』。 問：在『五根』、『五力』、『八正道』等中，『念』都屬於『止』，因為什麼原因在『七覺支』中，『念』要兼顧調和『止』與『觀』呢？ 答：因為修行的開始是『定』（Samādhi）。
【English Translation】 English version Why is it biased to judge it as belonging to the category of 『Śamatha』 (止, calming the mind)? Because 『Vīrya』 (精進, effort) can stimulate 『Vipaśyanā』 (觀, insight), strengthening the power of 『Vipaśyanā』. Among these, the two gates of 『Śamatha』 and 『Vipaśyanā』 encompass all Buddhist teachings, and one cannot fault them with general definitions. The second explanation is, as stated in the 『Śamatha-Vipaśyanā Chapter』 of the Satyasiddhi Śāstra (成實論), in the 『Four Foundations of Mindfulness』 (四念處, catvāri smṛtyupasthānāni), the first three—『Mindfulness of the Body』 (身念處, kāyasmṛtyupasthāna), 『Mindfulness of Feelings』 (受念處, vedanāsmṛtyupasthāna), and 『Mindfulness of the Mind』 (心念處, cittasmṛtyupasthāna)—lean towards 『Śamatha』, while 『Mindfulness of Dharmas』 (法念處, dharmasmṛtyupasthāna) leans towards 『Vipaśyanā』. 『Four Right Exertions』 (四正勤, catvāri samyakprahāṇāni) belong to 『Vipaśyanā』, and 『Four Bases of Supernatural Power』 (四如意足, catvāra ṛddhipādāḥ) belong to 『Śamatha』. In the 『Five Roots』 (五根, pañcendriyāṇi) and 『Five Powers』 (五力, pañca balāni), the first four lean towards 『Śamatha』, and the latter leans towards 『Vipaśyanā』. In the 『Seven Factors of Enlightenment』 (七覺支, sapta bodhyaṅgāni), 『Equanimity』 (舍, upekṣā) and 『Concentration』 (定, samādhi) are considered 『Śamatha』, while 『Discrimination of Dharmas』 (擇法, dharmavicaya), 『Effort』 (精進, vīrya), and 『Joy』 (喜, prīti) are considered 『Vipaśyanā』, and 『Mindfulness』 (念, smṛti) balances both and needs to be harmonized. In the 『Noble Eightfold Path』 (八正道, āryāṣṭāṅgamārga), 『Right Speech』 (正語, samyag-vāc), 『Right Action』 (正業, samyak-karmānta), 『Right Livelihood』 (正命, samyag-ājīva), 『Right Mindfulness』 (正念, samyak-smṛti), and 『Right Concentration』 (正定, samyak-samādhi) belong to 『Śamatha』, while 『Right View』 (正見, samyag-dṛṣṭi), 『Right Thought』 (正思, samyak-saṃkalpa), and 『Right Effort』 (正精進, samyag-vyāyāma) belong to 『Vipaśyanā』. Question: The 『Four Foundations of Mindfulness』 can all contemplate realms, so why do the first three lean towards 『Śamatha』, while the latter leans towards 『Vipaśyanā』? Answer: The first three contemplate the dharmas of phenomena such as body, feelings, and mind. Abiding the mind in these phenomena aligns with the realms of the Eight Dhyānas (八禪, aṣṭa dhyānāni), so they are judged as 『Śamatha』. The latter, 『Mindfulness of Dharmas』, can penetrate both phenomena and principles, and knowing the truth relies solely on wisdom (Prajñā, 智慧), so it is said to be 『Vipaśyanā』. Question: The 『Four Right Exertions』 are judged as 『Vipaśyanā』, but why is 『Effort』 in the 『Five Roots』 and 『Five Powers』 categorized as 『Śamatha』? Answer: Because the objects they target are different. The former 『Four Right Exertions』 are aimed at the meditative practice of the 『Four Bases of Supernatural Power』, so the 『Four Right Exertions』 stimulate effort, hence they are said to be 『Vipaśyanā』. In the 『Five Roots』 and 『Five Powers』, to distinguish the later wisdom, 『Effort』 is categorized as 『Śamatha』. Question: Why specifically distinguish the later wisdom and judge it as 『Śamatha』, instead of distinguishing the later concentration and calling it 『Vipaśyanā』? Answer: Among the 『Five Roots』, the 『Root of Wisdom』 (prajñendriya, 慧根) is the main one, and the other four roots are auxiliary. The auxiliary functions of 『Effort』 and 『Concentration』 are the same as 『Wisdom』, so they are categorized as 『Śamatha』. Moreover, in their doctrine, the four roots are the foundation for seeing the truth (darśana-satya, 見諦), because the former 『Root of Wisdom』 is supramundane, and the mundane practice of 『Effort』 and 『Concentration』 is the same, so they are judged as 『Śamatha』. Question: If it is said that in the 『Five Roots』, wisdom is the main one and the other practices are auxiliary, and 『Effort』 is attributed to 『Śamatha』, then the 『Seven Factors of Enlightenment』 and the 『Noble Eightfold Path』 should also be the same. Why is 『Effort』 attributed to 『Vipaśyanā』? Answer: From the perspective of mutual relationship, it should be the same. However, the practices of the 『Seven Factors of Enlightenment』 and the 『Noble Eightfold Path』 are all supramundane. Distinguishing them according to their characteristics, the characteristic of 『Effort』 stimulating diligence is not in accordance with 『Śamatha』, so it is attributed to 『Vipaśyanā』. Question: In the 『Five Roots』, 『Five Powers』, 『Noble Eightfold Path』, etc., 『Mindfulness』 belongs to 『Śamatha』. Why is it that in the 『Seven Factors of Enlightenment』, 『Mindfulness』 needs to balance and harmonize both 『Śamatha』 and 『Vipaśyanā』? Answer: Because the beginning of practice is 『Samādhi』 (定, concentration).
未深成要須念心。堅守境界方能得定。故根力中攝念屬止。七覺行終定心已成。假念義微故用俱調。問曰。若言七覺定成假念義微。故說念心為俱調者。七覺觀成假進義微。何故不用精進通策。釋言。精進實能通策。但經中說三十七品用念為主。故用俱調。精進非主。隱通彰別。故攝為觀。
第五門中八正分別如涅槃說。道雖無量要唯八正。故知。八正通攝諸行。于中略以二門分別。其一義者。攝彼四念慧根慧力擇法正見以為正見。攝四正勤精進根力精進覺支及正精進為正精進。攝四如意定根定力定覺正定及與猗舍以為正定。念根念力念覺正念以為正念。正思正語正業正命即名可知。信根信力制屬何義。義分不定。或屬正定。于禪信順能修入故。或屬正見。於法決定生正智故。喜覺如何。義亦不定。離亂生喜判屬正定。證法生喜判屬正見。一義如是。第二義者。如彼解脫道論中說。四念及與念根念力念覺正念判為正念。彼四正勤四如意中。欲及精進精進根力精進覺支及正精進。此等通說為正精進。四如意中分取心定定根定力定覺正定信猗喜舍。此等一切通為正定。四如意中分取慧定慧根慧力擇法正見。此等一切通為正見。餘四如上。問曰。四念軀性是慧。何故彼論說之爲念。釋言。于彼一一門中備含多義。趣舉
【現代漢語翻譯】 現代漢語譯本： 未深入理解『成』的含義，需要專注于念心（專注的心）。只有堅定地守護境界，才能獲得禪定。因此，在五根、五力中，攝念屬於止（奢摩他）。七覺支修習圓滿，定心就已經成就。因為假唸的意義輕微，所以說念和定是俱調的。 有人問：如果說七覺支修成，假唸的意義輕微，所以說念心是俱調的，那麼七覺支中的觀修成，假進的意義輕微，為什麼不用精進來通達和策勵呢？ 回答說：精進確實能夠通達和策勵。但是經典中說三十七道品以念為主，所以說念和定是俱調的。精進不是主要的，所以隱沒其通達的作用，彰顯其差別的作用，因此將精進歸攝於觀中。 第五門中，八正道的分別如《涅槃經》所說：『道』雖然無量，但重要的只有八正道。因此可知，八正道能夠統攝所有的修行。其中略以兩種方式來分別： 第一種方式是：將四念處、慧根、慧力、擇法覺支、正見，歸攝為正見。將四正勤、精進根、精進力、精進覺支以及正精進，歸攝為正精進。將四如意足中的定、定根、定力、定覺支、正定以及猗（輕安）、舍（舍受），歸攝為正定。念根、念力、念覺支、正念，歸攝為正念。正思惟、正語、正業、正命，其含義顯而易見。 信根、信力，應該歸屬於什麼呢？其意義的劃分不確定。或者歸屬於正定，因為在禪定中，信順能夠幫助修入。或者歸屬於正見，因為對於佛法的堅定能夠產生正確的智慧。喜覺支應該如何歸屬呢？其意義也不確定。如果因為散亂而產生喜悅，則判歸屬於正定。如果因為證悟佛法而產生喜悅，則判歸屬於正見。以上是第一種方式。 第二種方式是：如《解脫道論》中所說，四念處以及念根、念力、念覺支、正念，都判歸為正念。四正勤、四如意足中，欲（希求）、精進、精進根、精進力、精進覺支以及正精進，這些都統稱為正精進。四如意足中，分取心（專注）、定、定根、定力、定覺支、正定、信、猗（輕安）、舍（舍受），這些都統稱為正定。四如意足中，分取慧（智慧）、定（禪定）、慧根、慧力、擇法（選擇法門）、正見，這些都統稱為正見。其餘四項如上所述。 有人問：四念處的體性是智慧，為什麼《解脫道論》中說它們是念呢？ 回答說：在每一個法門中都包含多種含義，這裡只是選取其中一種含義來闡述。
【English Translation】 English version: Without deeply understanding the meaning of 'accomplishment,' one needs to focus on nian xin (念心, focused mind). Only by firmly guarding the realm can one attain ding (定, concentration). Therefore, in the five roots and five powers, she nian (攝念, gathering mindfulness) belongs to zhi (止, cessation/calm abiding). When the seven factors of enlightenment are fully cultivated, the mind of ding is already accomplished. Because the meaning of provisional nian is subtle, it is said that nian and ding are both harmonized. Someone asks: If it is said that when the seven factors of enlightenment are accomplished, the meaning of provisional nian is subtle, so it is said that nian xin is harmonized, then when the guan (觀, contemplation) in the seven factors of enlightenment is accomplished, the meaning of provisional jing jin (精進, diligence) is subtle, why not use jing jin to penetrate and encourage? The answer is: Jing jin can indeed penetrate and encourage. However, the scriptures say that the thirty-seven factors of enlightenment take nian as the main one, so it is said that nian and ding are both harmonized. Jing jin is not the main one, so it conceals its penetrating function and highlights its differentiating function, therefore jing jin is included in guan. In the fifth section, the distinctions of the Eightfold Path are as described in the Nirvana Sutra: 'The path, though immeasurable, is only important in the Eightfold Path.' Therefore, it can be known that the Eightfold Path can encompass all practices. Among them, we briefly distinguish them in two ways: The first way is: to include the Four Foundations of Mindfulness, the root of wisdom, the power of wisdom, the factor of discernment, and right view as Right View. To include the Four Right Exertions, the root of diligence, the power of diligence, the factor of diligence, and Right Diligence as Right Diligence. To include the ding (concentration), the root of ding, the power of ding, the factor of ding, Right Concentration, as well as yi (猗, ease) and she (舍, equanimity) from the Four Foundations of Supernormal Powers as Right Concentration. The root of mindfulness, the power of mindfulness, the factor of mindfulness, and Right Mindfulness are included as Right Mindfulness. Right Thought, Right Speech, Right Action, and Right Livelihood, their meanings are obvious. To what should the root of faith and the power of faith belong? The division of its meaning is uncertain. It may belong to Right Concentration, because in chan ding (禪定, meditative concentration), faith and obedience can help to enter. Or it may belong to Right View, because firmness in the Dharma can produce correct wisdom. How should the factor of joy be classified? Its meaning is also uncertain. If joy arises from distraction, it is judged to belong to Right Concentration. If joy arises from the realization of the Dharma, it is judged to belong to Right View. The above is the first way. The second way is: as described in the Path of Purification, the Four Foundations of Mindfulness, as well as the root of mindfulness, the power of mindfulness, the factor of mindfulness, and Right Mindfulness, are all judged as Right Mindfulness. In the Four Right Exertions and the Four Foundations of Supernormal Powers, yu (欲, desire), jing jin (diligence), the root of jing jin, the power of jing jin, the factor of jing jin, and Right Jing Jin, these are all collectively called Right Diligence. In the Four Foundations of Supernormal Powers, taking xin (心, mind), ding (concentration), the root of ding, the power of ding, the factor of ding, Right Concentration, xin (信, faith), yi (猗, ease), and she (舍, equanimity), these are all collectively called Right Concentration. In the Four Foundations of Supernormal Powers, taking hui (慧, wisdom), ding (禪定, meditative concentration), the root of hui, the power of hui, the factor of discernment, and Right View, these are all collectively called Right View. The remaining four items are as described above. Someone asks: The nature of the Four Foundations of Mindfulness is wisdom, why does the Path of Purification say that they are mindfulness? The answer is: Each Dharma gate contains multiple meanings, and here only one of the meanings is selected to explain.
皆得故。涅槃中說四念處以之為定。雜心云慧。解脫道論說之爲念。皆得無傷。問曰。經論多說如意以之為定。彼論何故說為精進及定慧乎。彼論就精進等。余經論中就其所生偏名為定。言之左右。信及喜等偏判為定。且從一義。問曰。于彼道品行中備有七門。何故偏用八正攝道余不如是。以余門中不說戒故。
第六明其大小不同。不同眾多。今此略以十一種門以辨其異。一依地不同。二體性不同。三常無常異。四漏無漏別。五緣心不同。六淺深不同。七粗細不同。八修起不同。九行利不同。亦得名為所為不同。十治障不同。其第十一得果不同。言依地者地別十一。欲界八禪未來中間。成實說十除卻未來。依如毗曇初禪一地具三十七。余悉不具。依未來禪及第二禪具三十六。未來除喜。是故但有餘三十六。何故無喜。未出欲惡未得根本喜不生故。二禪地中無正思惟是故亦有三十六支。何故無思。正思是覺局在初禪。故彼無之。依中間禪三禪四禪具三十五。除喜正思。餘者具有空處識處無所有處具三十二。無喜正思正語正業及與正命。是故但有餘三十二。無喜正思義在可知。正語正業及與正命。此三是戒。于彼宗中戒是色法。四空無色。為是除之。問曰。若使四空無色須除戒者。彼處無色。依何得有身念處觀。釋
【現代漢語翻譯】 現代漢語譯本： 都能成立。因為《涅槃經》（Nirvana Sutra）中說，四念處（four foundations of mindfulness）可以作為禪定（samadhi）的基礎。《雜心論》（Abhidharma-samuccaya）中說四念處是智慧（prajna）。《解脫道論》（Vimuttimagga）中說四念處是正念（smrti）。這些說法都沒有衝突。有人問：經論中大多說如意足（iddhi-pada）是禪定，為什麼《解脫道論》中卻說是精進（virya）以及禪定和智慧呢？《解脫道論》是從精進等方面來說的，而其他經論是從如意足所產生的（結果）方面，偏重地稱之為禪定。這只是說法角度不同。信（saddha）和喜（priti）等（心所）也被偏重地判為禪定。這只是從一個角度來說的。有人問：在八正道（Eightfold Path）的修行中，具備七個方面（戒定慧等），為什麼偏偏用八正道來概括（整個）道，而不用其他的（方法）呢？因為其他的方法中沒有說到戒（sila）。
第六，說明它們的大小不同。不同之處有很多，現在這裡簡略地用十一種方式來辨別它們的差異。第一，所依之地不同；第二，體性不同；第三，常與無常不同；第四，有漏與無漏的區別；第五，所緣之心不同；第六，淺與深不同；第七，粗與細不同；第八，修起的方式不同；第九，行利（利益）不同，也可以說是所為不同；第十，對治的障礙不同；第十一，證得的果位不同。說到所依之地，（三界九地加上）未來禪和中間禪，共有十一地。《成實論》（Satyasiddhi Shastra）中說有十地，除去了未來禪。依據《阿毗達摩》（Abhidharma）的說法，初禪一地具足三十七道品（thirty-seven factors of enlightenment），其餘的都不具足。依據未來禪和第二禪，具足三十六道品，未來禪去除了喜（priti）。所以只有三十六個。為什麼沒有喜？因為還沒有脫離欲界的惡，沒有得到根本禪，所以喜不會產生。在二禪地中，沒有正思惟（samyak-samkalpa），所以也有三十六支。為什麼沒有正思惟？因為正思惟是覺（vitarka），侷限在初禪，所以二禪沒有。依據中間禪、三禪、四禪，具足三十五道品，去除了喜和正思惟，其餘的都有。空無邊處（akasanantyayatana）、識無邊處（vijnananantyayatana）、無所有處（akincanyayatana），具足三十二道品，沒有喜、正思惟、正語（samyak-vac）、正業（samyak-karmanta）以及正命（samyag-ajiva）。所以只有三十二個。沒有喜和正思惟的原因可以理解。正語、正業以及正命，這三者是戒，在他們的宗派中，戒是色法（rupa），四空處是無色界（arupa-dhatu），因此去除了它們。有人問：如果四空處是無色界，必須去除戒，那麼四空處沒有色法，依據什麼才能有身念處觀（kaya-smrti-upasthana）呢？（回答）……
【English Translation】 English version: All can be established. Because the Nirvana Sutra states that the four foundations of mindfulness (four foundations of mindfulness) can be used as the basis for samadhi (samadhi). The Abhidharma-samuccaya says that the four foundations of mindfulness are wisdom (prajna). The Vimuttimagga says that the four foundations of mindfulness are mindfulness (smrti). There is no conflict in these statements. Someone asks: Most sutras and treatises say that the iddh-pada is samadhi, why does the Vimuttimagga say that it is diligence (virya) and samadhi and wisdom? The Vimuttimagga speaks from the perspective of diligence, etc., while other sutras and treatises refer to it as samadhi, focusing on the (result) produced by iddh-pada. This is just a different perspective. Faith (saddha) and joy (priti), etc. (mental factors) are also judged as samadhi. This is just from one perspective. Someone asks: In the practice of the Eightfold Path (Eightfold Path), there are seven aspects (precepts, concentration, wisdom, etc.), why use the Eightfold Path to summarize (the entire) path, instead of other (methods)? Because the other methods do not mention precepts (sila).
Sixth, explain the differences in their size. There are many differences, and now I will briefly use eleven ways to distinguish their differences. First, the grounds on which they depend are different; second, the nature is different; third, permanence and impermanence are different; fourth, the distinction between defiled and undefiled; fifth, the mind that is conditioned is different; sixth, the shallow and deep are different; seventh, the coarse and fine are different; eighth, the ways of arising in practice are different; ninth, the benefits of practice are different, which can also be said to be the purpose is different; tenth, the obstacles to be treated are different; eleventh, the fruits attained are different. Speaking of the grounds on which they depend, (the nine realms of the three realms plus) the future dhyana and the intermediate dhyana, there are eleven grounds in total. The Satyasiddhi Shastra says that there are ten grounds, excluding the future dhyana. According to the Abhidharma, the first dhyana has thirty-seven factors of enlightenment (thirty-seven factors of enlightenment), and the rest do not have all of them. According to the future dhyana and the second dhyana, there are thirty-six factors of enlightenment, the future dhyana removes joy (priti). So there are only thirty-six. Why is there no joy? Because one has not yet escaped the evils of the desire realm and has not obtained the fundamental dhyana, so joy will not arise. In the second dhyana, there is no right thought (samyak-samkalpa), so there are also thirty-six branches. Why is there no right thought? Because right thought is initial application of thought (vitarka), which is limited to the first dhyana, so the second dhyana does not have it. According to the intermediate dhyana, the third dhyana, and the fourth dhyana, there are thirty-five factors of enlightenment, removing joy and right thought, and the rest are all there. The sphere of infinite space (akasanantyayatana), the sphere of infinite consciousness (vijnananantyayatana), and the sphere of nothingness (akincanyayatana) have thirty-two factors of enlightenment, without joy, right thought, right speech (samyak-vac), right action (samyak-karmanta), and right livelihood (samyag-ajiva). So there are only thirty-two. The reason for the absence of joy and right thought is understandable. Right speech, right action, and right livelihood, these three are precepts, and in their school, precepts are form (rupa), and the four formless realms are the formless realm (arupa-dhatu), so they are removed. Someone asks: If the four formless realms are the formless realm and the precepts must be removed, then the four formless realms have no form, so how can there be contemplation of the body in mindfulness (kaya-smrti-upasthana)? (Answer) ...
言。彼地雖無有色聖人生上。不失下地無漏之戒。依之起觀。故有身念。若爾何不即用彼戒為空處等正語正業正命法乎。釋言。不得。能觀之智是無色心。故無色界得有身念。所觀之戒是下地法。是故不名無色界中正語業等。問曰。八正在於見道。毗曇法中依無色定不入見道。彼無色處云何得有正念正定正見正進。而言空識無所有處得具三十二道品乎。釋言。八正約位別配在於見道。理實一切聖人通修。今所論者修中八正故得有之問曰。若使修道門中得有八正說為正念正定等者。與七覺中念定精進擇法覺支有何差別而得分為三十七。釋言。同體義分異。初為正念正定正見及正精進。后為覺支。故得具有。非想欲界具二十二。謂。四念處四正勤四如意足五根五力。是二十二。彼非想地雖無無漏。得起有漏念處正勤如意根力。是故得具二十二道。彼地無色。云何得有身念處觀。義同前釋。聖人生彼。不失下地無漏凈戒。依之起觀。是故得有。欲界所起亦是有漏。問曰。毗曇欲界無定。云何得起道品觀乎。釋言。欲界雖無禪定而用思慧分別觀察起身念等。故得有之。問曰。欲界既無禪定。云何得有四如意足定根定力。釋言。此亦思慧住法名為如意。無別定體。欲界善心相應定數名定根力。無別禪定。毗曇如是。若依尊者瞿沙
【現代漢語翻譯】 問：雖然在無色界沒有色蘊，聖人可以生於其上，並且不會失去地獄無漏的戒律，依靠這些戒律可以生起觀想，所以說有身念。如果是這樣，為什麼不直接用那些戒律作為空無邊處等中的正語、正業、正命呢？ 答：不可以。因為能觀的智慧是無色界的心，所以沒有『得有身念』。所觀的戒律是地獄之法，因此不能稱為無色界中的正語、正業等。 問：八正道在見道位。但在毗曇的教法中，依靠無色定不能進入見道。那麼，這些無色處怎麼會有正念、正定、正見、正精進呢？又怎麼能說空無邊處、識無邊處、無所有處具備三十二道品呢？ 答：八正道是按照位次來分配到見道位的，但實際上，一切聖人都普遍修習。現在所討論的是修道中的八正道，所以可以有。問：如果說在修道門中可以有八正道，並稱為正念、正定等，那麼這與七覺支中的念覺支、定覺支、精進覺支、擇法覺支有什麼區別，為什麼要分為三十七道品呢？ 答：它們本體相同，只是意義上的區分不同。最初稱為正念、正定、正見和正精進，後來稱為覺支，所以可以同時具有。非想非非想處和欲界具備二十二道品，即四念處（Sati Patthana）四正勤（Sammappadhana）四如意足（Iddhipada）五根（Indriya）五力（Bala）。這總共是二十二。非想非非想處雖然沒有無漏法，但可以生起有漏的念處、正勤、如意足、根、力，所以具備二十二道品。那個地方是無色界，怎麼會有身念處觀呢？ 答：道理和前面解釋的一樣。聖人生於彼處，不會失去地獄的無漏清凈戒律，依靠這些戒律生起觀想，所以可以有。欲界所生起的也是有漏法。問：毗曇宗認為欲界沒有禪定，怎麼能生起道品觀呢？ 答：欲界雖然沒有禪定，但可以用思慧來分別觀察，從而生起身念等，所以可以有。問：欲界既然沒有禪定，怎麼會有四如意足中的定如意足、五根中的定根、五力中的定力呢？ 答：這也是用思慧安住於法，稱為如意，沒有另外的定體。欲界善心相應的定數，稱為定根、定力，沒有另外的禪定。毗曇宗是這樣認為的。如果按照尊者瞿沙（Ghosaka）的觀點……
【English Translation】 Question: Although there is no form (rupa) in the Realm of No-Form, a sage can be born there without losing the precepts of the lower realms that are free from outflows (anāsrava-śīla), and by relying on these precepts, contemplation can arise, so it is said that there is mindfulness of the body (kāya-smṛti). If that is the case, why not directly use those precepts as Right Speech, Right Action, and Right Livelihood in the Sphere of Boundless Space, etc.? Answer: It is not possible. Because the wisdom that contemplates is the mind of the Realm of No-Form, it does not have 'mindfulness of the body'. The precepts that are contemplated are the laws of the lower realms, therefore they cannot be called Right Speech, Right Action, etc., in the Realm of No-Form. Question: The Eightfold Path (Aṣṭāṅga-mārga) is in the Path of Seeing (Darśana-mārga). But in the teachings of the Abhidharma (Abhidharma), one cannot enter the Path of Seeing by relying on the No-Form Samādhis (Arūpa-samāpatti). Then how can these Realms of No-Form have Right Mindfulness (Samyak-smṛti), Right Concentration (Samyak-samādhi), Right View (Samyak-dṛṣṭi), and Right Effort (Samyak-vyāyāma)? And how can it be said that the Sphere of Boundless Space (Ākāśānantyāyatana), the Sphere of Boundless Consciousness (Vijñānānantyāyatana), and the Sphere of Nothingness (Ākiñcanyāyatana) possess the thirty-two factors of enlightenment (bodhipakkhiyadhamma)? Answer: The Eightfold Path is assigned to the Path of Seeing according to the stage, but in reality, all sages universally practice it. What is being discussed now is the Eightfold Path in the Path of Cultivation (Bhāvanā-mārga), so it can exist. Question: If it is said that the Eightfold Path can exist in the Path of Cultivation and is called Right Mindfulness, Right Concentration, etc., then what is the difference between this and the mindfulness enlightenment factor (smṛti-saṃbodhyaṅga), concentration enlightenment factor (samādhi-saṃbodhyaṅga), effort enlightenment factor (vīrya-saṃbodhyaṅga), and discernment enlightenment factor (dharmavicaya-saṃbodhyaṅga) among the seven factors of enlightenment (sapta-bodhyaṅga), and why are they divided into the thirty-seven factors of enlightenment (saptatriṃśad-bodhipakkhiyadhamma)? Answer: They have the same essence, but different meanings. Initially, they are called Right Mindfulness, Right Concentration, Right View, and Right Effort, and later they are called enlightenment factors, so they can exist simultaneously. The Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana) and the Desire Realm (Kāmadhātu) possess twenty-two factors, namely, the four foundations of mindfulness (Sati Patthana), the four right exertions (Sammappadhana), the four bases of power (Iddhipada), the five roots (Indriya), and the five powers (Bala). This totals twenty-two. Although the Realm of Neither Perception nor Non-Perception does not have undefiled (anāsrava) qualities, it can generate defiled (sāsrava) mindfulness, right exertions, bases of power, roots, and powers, so it possesses twenty-two factors. That place is the Realm of No-Form, so how can there be contemplation of the mindfulness of the body? Answer: The principle is the same as explained earlier. A sage born in that place does not lose the undefiled pure precepts of the lower realms, and by relying on these precepts, contemplation arises, so it can exist. What arises in the Desire Realm is also defiled. Question: The Abhidharma school believes that there is no meditative concentration (dhyāna) in the Desire Realm, so how can the contemplation of the factors of enlightenment arise? Answer: Although there is no meditative concentration in the Desire Realm, one can use reflective wisdom (cintā-prajñā) to distinguish and observe, thereby generating mindfulness of the body, etc., so it can exist. Question: Since there is no meditative concentration in the Desire Realm, how can there be concentration as the basis of power among the four bases of power, the root of concentration among the five roots, and the power of concentration among the five powers? Answer: This is also called a basis of power by abiding in the Dharma with reflective wisdom, without a separate entity of concentration. The number of concentrations corresponding to wholesome minds in the Desire Realm is called the root of concentration and the power of concentration, without a separate meditative concentration. This is what the Abhidharma school believes. If according to the view of the Venerable Ghosaka (Ghosaka)...
所說。欲界有定。彼應具起三十六道品。除喜有餘。與未來同。余似毗曇。若依成實欲界有其如電三昧。彼說電光色界四禪並四空中下三無色。皆悉得入見修兩道。齊應具起三十七品。通說有漏具三十七。唯論無漏除喜有餘。何故無漏偏除喜乎。彼論釋言。喜心由於取假名生。著我故起。聖人已斷。為是除之。故彼論言。覺支有二。一者有漏。二者無漏。有漏有喜。無漏則無。問曰。喜心在初二禪。余禪無喜。云何得有喜覺支乎。彼論宣說。憂喜隨心至於有頂。所以得有。問曰。若喜得至有頂。何故經中偏說初禪二禪有喜。彼隱顯門非盡道理。如說安慧在於三禪。豈彼獨有。喜亦如之。問曰。若喜實通上下。經就何義偏於初禪二禪地中建立喜支余禪不立。以初二禪喜心多故。創舍欲惡初得勝靜。多生喜悅。為是偏說。又初二禪定內有喜。定外亦有。故初二禪說有喜支。三禪已上定外有喜。定內則無。故三禪上不立喜支。以三禪上定外有喜故。得說彼有喜覺支。問曰。正思是其覺數。覺至初禪云何得有正思。成實宣說。覺觀二數遍通三界。以是心之粗細相故。經中偏說初禪有者。蓋亦是其隱顯門說。以彼初禪創背欲惡。多須其力為是偏說。非上不有。以上有故得有正思。又彼宗中正思是慧。慧義遍通故上有思。正語正業
【現代漢語翻譯】 現代漢語譯本 所說。欲界（Kāmadhātu，慾望界）有定（samādhi，禪定）。如果有人在欲界有禪定，那麼他應該同時具備三十六道品（bodhipakkhiyadhamma，菩提分法）。除了喜（pīti，喜悅）之外，其餘的都與未來世相同。其餘的類似於毗曇（Abhidhamma，阿毗達摩）。如果依據《成實論》（Satyasiddhi Śāstra），欲界有如電三昧（vajropamasamādhi，金剛喻三昧）。該論說，電光三昧可以進入四禪（jhāna，禪那）以及四空處（arūpajhānas，無色定）中下三無色界（arūpadhātu，無色界）。見道（darśanamārga，見道）和修道（bhāvanāmārga，修道）都可以達到。應該同時具備三十七道品。總的來說，有漏（sāsrava，有煩惱）的狀態具備三十七道品，只有無漏（anāsrava，無煩惱）的狀態才去除喜，保留其餘的。為什麼無漏的狀態要特別去除喜呢？《成實論》解釋說，喜心是由於執取假名（paññatti，概念）而產生的，因為執著于『我』（ātman，自我）而生起，聖人已經斷除了這種執著，所以要去除它。因此，《成實論》說，覺支（bojjhaṅga，菩提支）有兩種：一種是有漏的，一種是無漏的。有漏的有喜，無漏的則沒有。問：喜心只存在於初禪（paṭhamajjhāna，初禪）和二禪（dutiyajjhāna，二禪），其餘的禪定中沒有喜，怎麼會有喜覺支呢？《成實論》宣說，憂（domanassa，憂）和喜（somanassa，喜）會隨著心到達有頂（abhavagga，有頂天）。所以才會有。問：如果喜可以到達有頂，為什麼經典中只說初禪和二禪有喜呢？這是一種隱顯的說法，並非完全合理。例如，說安慧（Āṇavī，阿難）在三禪（tatiyajjhāna，三禪），難道只有他才有嗎？喜也是如此。問：如果喜實際上貫通上下，經典是基於什麼意義只在初禪和二禪的境界中建立喜支，而在其餘的禪定中不建立呢？因為初禪和二禪的喜心更多。剛開始捨棄慾望和惡念，初次獲得殊勝的寂靜，會產生更多的喜悅，所以特別說明。而且，初禪和二禪在禪定內部有喜，禪定外部也有喜，所以說初禪和二禪有喜支。三禪以上，禪定外部有喜，禪定內部則沒有，所以三禪以上不建立喜支。因為三禪以上禪定外部有喜，所以可以說那裡有喜覺支。問：正思（sammā-saṅkappa，正思惟）是覺（vitakka，尋）的數量。覺只到初禪，怎麼會有正思呢？《成實論》宣說，覺和觀（vicāra，伺）這兩個數量遍通三界（tiloka，三界），因為這是心的粗細相。經典中只說初禪有，這大概也是一種隱顯的說法。因為初禪剛開始背離慾望和惡念，需要更多的力量，所以特別說明，並非上面沒有。因為上面有，所以才會有正思。而且，在該宗派中，正思是慧（paññā，智慧）。慧的含義是普遍貫通的，所以上面有思。正語（sammā-vācā，正語），正業（sammā-kammanta，正業）
【English Translation】 English version It is said that the Desire Realm (Kāmadhātu) has concentration (samādhi). If one has concentration in the Desire Realm, then they should simultaneously possess the thirty-six factors of enlightenment (bodhipakkhiyadhamma). Except for joy (pīti), the rest are the same as in the future. The rest are similar to the Abhidhamma (Abhidhamma). According to the Satyasiddhi Śāstra, the Desire Realm has the Vajrasamadhi (vajropamasamādhi). This treatise says that the Vajrasamadhi can enter the four Dhyanas (jhāna) and the lower three of the Four Formless Realms (arūpajhānas). Both the Path of Seeing (darśanamārga) and the Path of Cultivation (bhāvanāmārga) can be attained. One should simultaneously possess the thirty-seven factors of enlightenment. Generally speaking, the defiled (sāsrava) state possesses the thirty-seven factors, only the undefiled (anāsrava) state removes joy and retains the rest. Why does the undefiled state specifically remove joy? The Satyasiddhi Śāstra explains that joy arises from grasping at concepts (paññatti), because it arises from attachment to 'self' (ātman), which the saints have already severed, so it must be removed. Therefore, the Satyasiddhi Śāstra says that there are two types of enlightenment factors (bojjhaṅga): one is defiled, and the other is undefiled. The defiled has joy, while the undefiled does not. Question: Joy only exists in the first Dhyana (paṭhamajjhāna) and the second Dhyana (dutiyajjhāna), and there is no joy in the other Dhyanas, so how can there be a joy enlightenment factor? The Satyasiddhi Śāstra declares that sorrow (domanassa) and joy (somanassa) follow the mind to the Peak of Existence (abhavagga). That is why they exist. Question: If joy can reach the Peak of Existence, why do the scriptures only say that the first and second Dhyanas have joy? This is a matter of hidden and revealed meanings, and is not entirely reasonable. For example, it is said that Āṇavī (Āṇavī) is in the third Dhyana (tatiyajjhāna), but is he the only one who has it? Joy is the same. Question: If joy actually pervades above and below, on what basis do the scriptures establish the joy factor only in the realms of the first and second Dhyanas, and not in the other Dhyanas? Because the joy in the first and second Dhyanas is greater. Initially abandoning desires and evil thoughts, and initially obtaining supreme tranquility, will generate more joy, so it is specifically stated. Moreover, the first and second Dhyanas have joy both internally and externally to the Dhyana, so it is said that the first and second Dhyanas have the joy factor. Above the third Dhyana, there is joy externally to the Dhyana, but not internally, so the joy factor is not established above the third Dhyana. Because there is joy externally to the Dhyana above the third Dhyana, it can be said that there is a joy enlightenment factor there. Question: Right Thought (sammā-saṅkappa) is the number of initial application of mind (vitakka). Initial application of mind only reaches the first Dhyana, so how can there be Right Thought? The Satyasiddhi Śāstra declares that initial application of mind and sustained application of mind (vicāra) pervade the three realms (tiloka), because these are the coarse and fine aspects of the mind. The scriptures only say that the first Dhyana has it, which is probably also a matter of hidden and revealed meanings. Because the first Dhyana initially turns away from desires and evil thoughts, it needs more strength, so it is specifically stated, not that it does not exist above. Because it exists above, there is Right Thought. Moreover, in this school, Right Thought is wisdom (paññā). The meaning of wisdom is universally pervasive, so there is thought above. Right Speech (sammā-vācā), Right Action (sammā-kammanta)
及與正命。此三色業依無色定云何得起。彼宗宣說。戒非色心故上得起。問曰。無色無身無口云何得有正語正業。釋言。無色適無身口二種作業。止業無妨。以得定道二無作故。畢竟不起身口惡業。故得說有。中間禪者成實亦說。故彼文言。初禪梵王能至中間。攝屬初禪更不別說。非想如何彼說。非想雖無增觀斷結無漏非無順舊遊觀無漏。故彼宣說。于非想地無漏心后入滅盡定。于中粗分但有七覺。修道攝故。隨義細分具三十七。理亦無傷。大乘法中始同毗曇。究竟終成始從欲界乃至非想一切具起三十七品。問曰。欲界亂地無定。云何得起三十七品。釋言。大品說欲界中亦有禪定。故龍樹云。三昧有四。一欲界系。二色界系。三無色界系。四者不繫。明知欲界亦有禪定。又龍樹云。佛常住于欲界定中。名無不定。以有定故依之修起。問曰。欲定性是有漏。云何能起無漏道品。釋言。上界世俗凈定雖是有漏能生無漏。此亦如是。何足可怪。又欲界定亦通無漏。故龍樹云。十八不共悉是無漏。佛常在於欲界定中。名不共法。明通無漏。通無漏故得起道品。問曰。非想無其無漏。云何能起無漏道品。釋言。大乘說非想地亦有無漏。故龍樹言。云何菩薩非想處定與實相俱。是名菩薩非想處定。與實相俱。明是無漏。有無漏故得
【現代漢語翻譯】 現代漢語譯本 以及正命（Samyag-ājīva，八正道之一，正確的謀生方式）。這三種屬於色業（Rūpa-karma，與物質相關的行為）的行為，如何能依據無色定（Arūpa-samāpatti，超越物質的禪定）而生起呢？ 他們的宗派宣稱，戒不是色法也不是心法，所以在上界（指無色界）也能生起。有人問：無色界沒有身體和口，如何能有正語（Samyag-vāc，八正道之一，正確的言語）和正業（Samyak-karmānta，八正道之一，正確的行為）呢？ 解釋說：無色界確實沒有身和口這兩種作業，但止息惡業沒有妨礙。因為通過獲得禪定之道，身和口的兩種惡業都不會產生。所以可以說有正語和正業。中間禪的修行者，如成實宗（Satya-siddhi-śāstra）也這樣說。所以他們的經文說：初禪的梵王（Brahmā，色界天的統治者）能夠到達中間禪。因為中間禪屬於初禪，所以不再單獨說明。 非想非非想處天（Naiva-saṃjñā-nāsaṃjñāyatana，無色界最高的禪定境界）的情況如何呢？他們說：非想非非想處天雖然沒有增進觀智和斷除煩惱的無漏（Anāsrava，沒有煩惱的）智慧，但並非沒有順應舊有的遊觀和無漏智慧。所以他們宣稱，在非想非非想處天的無漏心之後，可以進入滅盡定（Nirodha-samāpatti，一種高級的禪定狀態）。 其中粗略地來說，只有七覺支（Sapta-bodhyaṅga，七種覺悟的要素）。因為屬於修道，如果從細微的意義上來說，則具備三十七道品（Saptatriṃśad-bodhipākṣika-dharmāḥ，三十七種有助於覺悟的修行方法），在道理上也沒有損害。在大乘佛法中，開始時與毗曇宗（Abhidharma，論藏）相同，最終成就時，從欲界（Kāmadhātu，眾生有慾望的界）乃至非想非非想處天，一切都具備三十七道品。 有人問：欲界是散亂之地，沒有禪定，如何能生起三十七道品呢？解釋說：《大品般若經》（Mahāprajñāpāramitā Sūtra）說欲界中也有禪定。所以龍樹（Nāgārjuna，中觀宗的創始人）說：三昧（Samādhi，禪定）有四種，一是欲界系，二是系（指色界），三是無系（指無色界），四是不繫（指超越三界的涅槃）。明確地說明欲界也有禪定。又龍樹說：佛常住在欲界的禪定中，名為無不定。因為有禪定，所以可以依此修起三十七道品。 有人問：欲界的禪定本質是有漏的，如何能生起無漏的道品呢？解釋說：上界的世俗清凈禪定雖然是有漏的，也能生起無漏的智慧，這裡也是如此，有什麼可奇怪的呢？而且欲界的禪定也通於無漏。所以龍樹說：十八不共法（Aṣṭādaśa āveṇikā buddhāḥ，佛的十八種不共功德）全部是無漏的。佛常在於欲界的禪定中，名為不共法。說明通於無漏。因為通於無漏，所以能生起道品。 有人問：非想非非想處天沒有無漏的智慧，如何能生起無漏的道品呢？解釋說：大乘佛法說非想非非想處天也有無漏的智慧。所以龍樹說：云何菩薩非想處定與實相俱？是名菩薩非想處定與實相俱。說明這是無漏的。因為有無漏的智慧，所以能生起道品。
【English Translation】 English version And right livelihood (Samyag-ājīva, one of the Eightfold Path). How can these three types of physical karma (Rūpa-karma, actions related to matter) arise based on the formless attainments (Arūpa-samāpatti, meditative states beyond the material realm)? Their school asserts that precepts (śīla) are neither material nor mental, so they can arise in the higher realms (referring to the Formless Realm). Someone asks: Without a body or mouth in the Formless Realm, how can there be right speech (Samyag-vāc, one of the Eightfold Path) and right action (Samyak-karmānta, one of the Eightfold Path)? The explanation is: The Formless Realm indeed lacks the physical and verbal actions, but the cessation of evil actions is not hindered. Because by attaining the path of meditation, the two types of evil actions of body and speech do not arise. Therefore, it can be said that there is right speech and right action. Practitioners of intermediate dhyana, such as the Satyasiddhi School (Satya-siddhi-śāstra), also say this. Therefore, their texts say: The Brahmā (ruler of the Form Realm heavens) of the first dhyana can reach the intermediate dhyana. Because the intermediate dhyana belongs to the first dhyana, it is not explained separately. What about the Realm of Neither Perception nor Non-Perception (Naiva-saṃjñā-nāsaṃjñāyatana, the highest meditative state in the Formless Realm)? They say: Although the Realm of Neither Perception nor Non-Perception does not have the unconditioned (Anāsrava, free from defilements) wisdom that increases insight and cuts off afflictions, it is not without the unconditioned wisdom that accords with past practices and contemplations. Therefore, they declare that after the unconditioned mind in the Realm of Neither Perception nor Non-Perception, one can enter the Cessation Attainment (Nirodha-samāpatti, an advanced meditative state). Among them, broadly speaking, there are only the seven factors of enlightenment (Sapta-bodhyaṅga, seven elements of awakening). Because it belongs to the path of cultivation, if speaking in a detailed sense, it possesses the thirty-seven factors of enlightenment (Saptatriṃśad-bodhipākṣika-dharmāḥ, thirty-seven practices conducive to enlightenment), and there is no harm in principle. In Mahayana Buddhism, it is the same as the Abhidharma School (Abhidharma, the collection of treatises) in the beginning, and upon ultimate accomplishment, from the Desire Realm (Kāmadhātu, the realm where beings have desires) to the Realm of Neither Perception nor Non-Perception, all possess the thirty-seven factors of enlightenment. Someone asks: The Desire Realm is a place of distraction and lacks meditation, how can the thirty-seven factors of enlightenment arise? The explanation is: The Mahāprajñāpāramitā Sūtra says that there is also meditation in the Desire Realm. Therefore, Nāgārjuna (founder of the Madhyamaka School) says: There are four types of samadhi (Samādhi, meditation): one is related to the Desire Realm, two are related to the Realm of Form (referring to the Form Realm), three are related to the Realm of No-Form (referring to the Formless Realm), and four are unrelated (referring to Nirvana beyond the three realms). It clearly states that there is also meditation in the Desire Realm. Also, Nāgārjuna says: The Buddha always dwells in the meditation of the Desire Realm, called non-unsettled. Because there is meditation, one can rely on it to cultivate the thirty-seven factors of enlightenment. Someone asks: The nature of meditation in the Desire Realm is conditioned, how can it give rise to the unconditioned factors of enlightenment? The explanation is: Although the worldly pure meditation of the higher realms is conditioned, it can give rise to unconditioned wisdom, and it is the same here, what is so strange about it? Moreover, meditation in the Desire Realm also extends to the unconditioned. Therefore, Nāgārjuna says: The eighteen unique qualities of a Buddha (Aṣṭādaśa āveṇikā buddhāḥ, eighteen unique virtues of a Buddha) are all unconditioned. The Buddha always dwells in the meditation of the Desire Realm, called unique qualities. It shows that it extends to the unconditioned. Because it extends to the unconditioned, it can give rise to the factors of enlightenment. Someone asks: The Realm of Neither Perception nor Non-Perception lacks unconditioned wisdom, how can it give rise to the unconditioned factors of enlightenment? The explanation is: Mahayana Buddhism says that the Realm of Neither Perception nor Non-Perception also has unconditioned wisdom. Therefore, Nāgārjuna says: How does the Bodhisattva's meditation in the Realm of Neither Perception nor Non-Perception accord with reality? This is called the Bodhisattva's meditation in the Realm of Neither Perception nor Non-Perception that accords with reality. It shows that it is unconditioned. Because there is unconditioned wisdom, it can give rise to the factors of enlightenment.
起道品。問曰。正思體是覺數。覺在初禪。上云何有。釋同成實。又復于理審觀名思。義無偏局。故上有之。又問。喜支在初二禪。云何上有。釋同成實。又經宣說。修喜無量生於識處。明上亦有。又證聖處慶悅名喜。遍通一切。何得約彼世俗凈禪喜相局別。又問。正語正業正命體是色業。依無色定云何得起。大乘宣說四空有色。故得修起。依地不同辨之略爾(此一門竟)。
次就體性以顯不同。三十七品心為體性。心有三重。一者事識。謂六識心。於此分中心外有法。法外有心。心於外境分別觀察為道品觀。二者妄識。謂七識心。於此分中心外無法。一切諸法皆從妄想自心所現。如夢所睹。于已自心所現法中推求觀察為道品觀。三者真識。謂。八識心。於此分中心外無法。法外無心。心與法界同體義分。以同體故將心攝法。一切皆是一心中法。隨法分心廣備法界微塵數心。心於彼法從來無障。而為妄染說為隱覆。令息妄染內照實性名道品觀。彼小乘中但有初門事識之觀。說為道品。大乘法中初為事觀。次破情相為妄識觀。后息妄想為真識觀。體性如是(此二門竟)。
次第三門就常無常以論不同。小乘所修始終無常生滅心識以為體故。大乘不爾。始修無常。終成是常。成處真心以為體故(此三門竟)。
【現代漢語翻譯】 現代漢語譯本 起道品。問：正思（Sammasankappa，八正道之一，正確的思考）的體性是覺數（bodhyanga，菩提分），覺（bodhi，覺悟）在初禪（prathama dhyana，色界初禪）。上面怎麼會有呢？解釋如同成實論（Satyasiddhi Shastra）。而且從道理上審慎觀察，『思』這個詞義沒有偏頗侷限，所以上面也有。又問：喜支（priti，喜悅）在初禪和二禪（dvitiya dhyana，色界二禪），上面怎麼會有呢？解釋如同成實論。而且經典宣說，修喜無量（pramana，四無量心之一，修習慈悲喜捨中的喜無量）能生於識處（vijnanayatana，四空處定之一，識無邊處）。說明上面也有。而且證得聖果之處的慶賀喜悅名為喜，普遍通達一切，怎麼能侷限於世俗凈禪的喜悅之相呢？又問：正語（Sammavacca，八正道之一，正確的言語）、正業（Sammakammanta，八正道之一，正確的行為）、正命（Samma-ajiva，八正道之一，正確的謀生）的體性是色業（rupa-karma，由色法產生的行為），依靠無色定（arupa-samapatti，四無色定）怎麼能生起呢？大乘宣說四空（catuh-arupa，四空處定）有色（rupa，物質），所以能夠修起。依據所依止的土地不同來辨別，簡略地說就是這樣（這一門結束）。
其次，就體性來顯示不同。三十七道品（bodhipaksika-dharmas，三十七道品）以心為體性。心有三重：一是事識，指六識心（sad-vijnana-kaya，眼耳鼻舌身意六識）。在此分判中，心外有法，法外有心。心對外境分別觀察，作為道品觀。二是妄識，指七識心（manas-vijnana，末那識）。在此分判中，心外無法，一切諸法都從妄想自心所現，如同夢中所見。在自己所現的法中推求觀察，作為道品觀。三是真識，指八識心（alaya-vijnana，阿賴耶識）。在此分判中，心外無法，法外無心。心與法界同體，意義上有所區分。因為同體，所以將心攝入法，一切都是一心中之法。隨法分心，廣泛具備法界微塵數的心。心對於那些法，從來沒有障礙，卻因為妄染而被說成是隱覆。使妄染止息，向內照見真實自性，名為道品觀。小乘中只有最初的事識之觀，說為道品。大乘法中，開始是事觀，其次破除情相為妄識觀，最後止息妄想為真識觀。體性就是這樣（這一門結束）。
其次，第三門就常與無常來論述不同。小乘所修的始終是無常生滅的心識，以此為體性。大乘不是這樣，開始修習無常，最終成就常。以成就處的真心為體性（這一門結束）。
【English Translation】 English version The Chapter on the Arising of the Path. Question: The essence of Right Thought (Sammasankappa, one of the Eightfold Path, correct thinking) is a factor of enlightenment (bodhyanga). Enlightenment (bodhi) is in the First Dhyana (prathama dhyana, the first dhyana of the Form Realm). How can it exist above? The explanation is the same as in the Satyasiddhi Shastra (Satyasiddhi Shastra). Moreover, upon careful examination of the principle, the meaning of 'thought' is not biased or limited, so it exists above. Question: The limb of Joy (priti, joy) is in the First and Second Dhyanas (dvitiya dhyana, the second dhyana of the Form Realm). How can it exist above? The explanation is the same as in the Satyasiddhi Shastra. Furthermore, the scriptures declare that cultivating Immeasurable Joy (pramana, one of the Four Immeasurables, cultivating immeasurable joy in loving-kindness, compassion, joy, and equanimity) leads to rebirth in the Realm of Consciousness (vijnanayatana, one of the Four Formless Realms, the Realm of Infinite Consciousness). This clarifies that it also exists above. Moreover, the celebration and joy in the place of attaining sainthood is called joy, which universally pervades everything. How can it be limited to the aspect of joy in worldly pure dhyana? Question: The essence of Right Speech (Sammavacca, one of the Eightfold Path, correct speech), Right Action (Sammakammanta, one of the Eightfold Path, correct action), and Right Livelihood (Samma-ajiva, one of the Eightfold Path, correct livelihood) is form-karma (rupa-karma, actions arising from form). How can they arise based on the Formless Samadhis (arupa-samapatti, the Four Formless Samadhis)? The Mahayana declares that the Four Formless Realms (catuh-arupa, the Four Formless Realms) have form (rupa, matter), so they can be cultivated. Distinguishing them based on the different grounds of reliance is briefly as follows (this section ends).
Next, the differences are shown based on the essence. The Thirty-Seven Factors of Enlightenment (bodhipaksika-dharmas, the thirty-seven factors of enlightenment) have mind as their essence. There are three aspects of mind: First, the mind of phenomena, referring to the six consciousnesses (sad-vijnana-kaya, the six consciousnesses of eye, ear, nose, tongue, body, and mind). In this distinction, there is dharma outside the mind, and mind outside the dharma. The mind distinguishes and observes external objects, taking this as the contemplation of the factors of enlightenment. Second, the mind of delusion, referring to the seventh consciousness (manas-vijnana, the manas consciousness). In this distinction, there is no dharma outside the mind; all dharmas are manifested from the deluded thoughts of one's own mind, like what is seen in a dream. Seeking and observing within the dharmas manifested by one's own mind, taking this as the contemplation of the factors of enlightenment. Third, the true mind, referring to the eighth consciousness (alaya-vijnana, the alaya consciousness). In this distinction, there is no dharma outside the mind, and no mind outside the dharma. The mind and the dharma-realm are of the same essence, with distinctions in meaning. Because they are of the same essence, the mind is included within the dharma, and everything is dharma within one mind. Following the dharma, the mind is divided, extensively possessing minds as numerous as dust motes in the dharma-realm. The mind has never been obstructed from those dharmas, but it is said to be obscured by deluded defilements. Causing deluded defilements to cease and inwardly illuminating the true nature is called the contemplation of the factors of enlightenment. In the Hinayana, there is only the initial contemplation of the mind of phenomena, which is said to be the factors of enlightenment. In the Mahayana, it begins with the contemplation of phenomena, then breaking through emotional appearances as the contemplation of the mind of delusion, and finally ceasing deluded thoughts as the contemplation of the true mind. The essence is like this (this section ends).
Next, the third section discusses the differences based on permanence and impermanence. What the Hinayana cultivates is the impermanent and arising-and-ceasing mind-consciousness from beginning to end, taking this as its essence. The Mahayana is not like this; it begins by cultivating impermanence and ultimately achieves permanence. Taking the true mind of the place of accomplishment as its essence (this section ends).
次就有漏無漏之義以釋不同。小乘道品通漏無漏。前二十二在見道前。名為有漏。七覺八道在見道上。名為無漏。菩薩所修初始有漏。究竟所成一切無漏。故涅槃中宣說。三十七菩提分為凈梵行。迦葉白佛。有漏善法亦復能為無漏法因。何故不得名凈梵行。佛言。有漏性是顛倒故非梵行。三十七品性是無漏故是梵行。以斯準驗明知。終成一切無漏(此四門竟)。
次就緣心以顯不同。道有二種。一者緣治。二者實證。分別之智觀境破結名為緣治。滅觀真心王情息慮契如不動名為實證。小乘法中唯有緣治全無實證。大乘不爾。始修緣治趣道方便。終成實證以為正道(此五門竟)。
次就淺深以彰不同。聲聞所行教說不同。毗曇所論道行極淺。唯觀四諦十六聖行。成實所辨唯觀四諦名用虛假無性之空。菩薩所修於一切法不取有相。不取無相。不取有無非有無相。于離言說平等真義如實證知。故地持言。云何大乘三十七品。菩薩于身不起妄相。亦復不取一切非性。于離言說第一實義如實了知。如身念處如是余念及余道品皆亦如是。是名大乘三十七品。不起妄相明離有也。不取非性不著無也。此明離相離言說義。是真法性如實知也。龍樹所說亦與此同(此六門竟)。
次就粗細以顯不同。聲聞所修
【現代漢語翻譯】 現代漢語譯本：接下來從有漏無漏的意義來解釋不同。小乘的道品既包括有漏也包括無漏。前面的二十二項在見道之前，被稱為有漏。七覺支和八正道在見道之後，被稱為無漏。菩薩所修的最初是有漏的，最終成就的一切都是無漏的。所以在《涅槃經》中宣說，三十七菩提分是清凈的梵行（brahmacarya，清凈的行為）。迦葉（Kasyapa，佛陀的弟子）問佛，有漏的善法也能作為無漏法的因，為什麼不能被稱為清凈的梵行？佛說，有漏的性質是顛倒的，所以不是梵行。三十七道的性質是無漏的，所以是梵行。以此來衡量驗證，明確知道最終成就一切無漏（這四門結束）。 現代漢語譯本：接下來從緣心來顯示不同。道有兩種，一是緣治，二是實證。分別的智慧觀察境界，破除煩惱結縛，這叫做緣治。滅除觀想，真心顯現，王情止息，慮念消散，與如如不動的真理相契合，這叫做實證。小乘佛法中只有緣治，完全沒有實證。大乘不是這樣。開始修行緣治，是趣向道的方便，最終成就實證，作為真正的道路（這五門結束）。 現代漢語譯本：接下來從淺深來彰顯不同。聲聞（Sravaka，聽聞佛法而修行的人）所修行的教法和說法不同。《毗曇》（Abhidharma，論藏）所論述的道行極其淺顯，只觀察四諦（cattyari-arya-satyani，四聖諦）和十六聖行。《成實論》（Satyasiddhi-sastra，佛教論書）所辨析的，只觀察四諦的名詞和作用，認為一切都是虛假的，沒有自性的空。菩薩所修行的，對於一切法不執取有相，不執取無相，不執取亦有亦無相，不執取非有非無相。對於遠離言說的平等真義，如實地證知。所以《地持經》（Bodhisattvabhumi，菩薩地持經）說，什麼叫做大乘的三十七道品？菩薩對於身體不起虛妄的執著，也不執取一切非實有的自性。對於遠離言說的第一實義，如實地了知。如身念處（kayasmrti-sthana，四念處之一）這樣，其餘的念處以及其餘的道品也都是這樣。這叫做大乘的三十七道品。不起虛妄的執著，表明遠離有。不執取非實有的自性，表明不執著于無。這表明遠離一切相和言說的意義，是真正法性如實知見。龍樹（Nagarjuna，大乘佛教中觀學派創始人）所說的也與此相同（這六門結束）。 現代漢語譯本：接下來從粗細來顯示不同。聲聞所修...
【English Translation】 English version: Next, the difference is explained from the meaning of 'with outflows' (sāsrava) and 'without outflows' (anāsrava). The limbs of the path in the Hinayana encompass both with and without outflows. The first twenty-two are before the path of seeing (darśana-mārga), and are called 'with outflows'. The seven factors of enlightenment (sapta-bodhyangani) and the eightfold path (asta-angika-marga) are above the path of seeing, and are called 'without outflows'. What the Bodhisattva cultivates is initially with outflows, but what is ultimately accomplished is entirely without outflows. Therefore, it is proclaimed in the Nirvana Sutra that the thirty-seven limbs of enlightenment are pure conduct (brahmacarya). Kasyapa (Kasyapa, a disciple of the Buddha) asked the Buddha, 'Good deeds with outflows can also be the cause of deeds without outflows. Why are they not called pure conduct?' The Buddha said, 'The nature of what has outflows is inverted, therefore it is not pure conduct. The nature of the thirty-seven limbs is without outflows, therefore it is pure conduct.' By this standard of verification, it is clearly known that ultimately everything accomplished is without outflows (this concludes the fourth point). English version: Next, the difference is shown from the perspective of the 'mind that contemplates' (ālambana-citta). There are two kinds of path: one is 'contemplative treatment' (ālambana-cikitsa), and the other is 'actual realization' (vastu-pratyaksa). The wisdom of discernment observes objects and breaks the bonds of affliction; this is called 'contemplative treatment'. Extinguishing contemplation, the true mind appears, the emotions of the king cease, thoughts subside, and one is in accord with the unmoving suchness; this is called 'actual realization'. In the Hinayana Dharma, there is only contemplative treatment, and no actual realization at all. The Mahayana is not like this. Initially, one cultivates contemplative treatment as a skillful means to approach the path, and ultimately one accomplishes actual realization as the true path (this concludes the fifth point). English version: English version: Next, the difference is manifested from the perspective of 'shallow and deep'. The teachings and doctrines practiced by the Sravakas (Sravaka, a hearer of the Buddha's teachings) are different. The path discussed in the Abhidharma (Abhidharma, Buddhist philosophical treatises) is extremely shallow, only observing the Four Noble Truths (cattyari-arya-satyani, the four noble truths) and the sixteen aspects of the truths. What is analyzed in the Satyasiddhi-sastra (Satyasiddhi-sastra, a Buddhist treatise) only observes the names and functions of the Four Noble Truths, considering everything to be false and empty of inherent existence. What the Bodhisattva cultivates does not grasp at the aspect of existence in any dharma, nor does it grasp at the aspect of non-existence, nor does it grasp at the aspect of both existence and non-existence, nor does it grasp at the aspect of neither existence nor non-existence. One truly knows the equal and true meaning that is beyond words. Therefore, the Bodhisattvabhumi (Bodhisattvabhumi, a section of the Yogacarabhumi-sastra) says, 'What are the thirty-seven limbs of enlightenment of the Mahayana? The Bodhisattva does not give rise to false appearances regarding the body, nor does he grasp at any non-existent nature. He truly knows the first real meaning that is beyond words.' Just as with mindfulness of the body (kayasmrti-sthana, one of the four foundations of mindfulness), so it is with the other mindfulnesses and the other limbs of the path. This is called the thirty-seven limbs of enlightenment of the Mahayana. Not giving rise to false appearances clarifies the separation from existence. Not grasping at non-existent nature clarifies the non-attachment to non-existence. This clarifies the meaning of being separate from all appearances and words. It is the true nature of reality that is truly known. What Nagarjuna (Nagarjuna, founder of the Madhyamaka school of Mahayana Buddhism) said is also the same as this (this concludes the sixth point). English version: Next, the difference is shown from the perspective of 'coarse and subtle'. What the Sravakas cultivate...
于身念處但能粗知五根五塵無作色等不能微細。菩薩于身知如法界微塵色別。二乘不及。故涅槃云。所說色陰中智所知。分別是色無量無邊。非諸聲聞緣覺所知。我于彼經竟不說之。地持亦云。菩薩于身能為無量處方便觀。如身念處余念余道亦復如是。聲聞總觀名之為粗。菩薩別知說以為細(此七門竟)。
次就起修以論不同。小乘法中義別有二。一隨行不同作意別學三十七品皆悉別起。一向前後不得一時。二就同時心心法等隨義以分。彼四念處取境別故一向前後不得一時。余得同時。以是義故初禪地中三十四品一時俱起。彼四念中趣一現起通余合為三十四品。餘三念處前後別起。未來二禪三十三品一時俱起。於前初禪三十四中未來除喜。二禪除覺。余悉相似。彼中間禪三禪四禪三十二品一時俱起。於前初禪三十四中除喜及覺。余悉相似。空處識處無所有處二十九品一時俱起。於前初禪三十四中除喜除覺及三種戒。余悉相似。欲界非想十九道品一時俱起。四勤如意五根五力念處之中趣起一種。是十九也。小乘如是。大乘法中亦有二種。一者修始三十七品作意別起。二者修熟三十七品同時頓起。故地經云。菩薩唸唸具足一切助菩提法。唸唸具起明非先後(此八門竟)。
次明大小所為不同。亦得名為行利不
【現代漢語翻譯】 現代漢語譯本： 在身念處（Kāyasmṛti-sthāna，四念處之一，專注于身體的觀照）方面，只能粗略地瞭解五根（indriya，眼、耳、鼻、舌、身五種感覺器官）、五塵（viṣaya，色、聲、香、味、觸五種感覺對像）以及無作色等，不能進行微細的觀察。菩薩（Bodhisattva，發願成佛的修行者）對於身體的認知，能夠像了解法界（Dharmadhātu，一切法的總稱）中的微塵那樣，區分各種色法。這是聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，無師自悟的修行者）所不及的。所以《涅槃經》（Nirvana Sutra）中說：『所說的色陰（Rūpa-skandha，五蘊之一，指物質現象）中，有智慧的人所能瞭解的，能夠分別色法是無量無邊的，不是聲聞和緣覺所能瞭解的。我對於那部經，最終沒有全部說出來。』《地持經》（Bodhisattvabhūmi）也說：『菩薩對於身體，能夠爲了無量的地方而方便地進行觀照。』就像身念處一樣，其餘的念處和其餘的道品也是如此。聲聞總括地觀察，稱之為粗略；菩薩分別地瞭解，稱之為精細（以上七門結束）。 接下來就修行的發起來討論不同之處。小乘（Hinayana，佛教的一個流派，注重個人解脫）的法中，意義上的區別有兩種。一是隨著修行的不同，作意（manaskāra，心理活動，注意）分別生起，學習三十七道品（bodhipakkhiyadhamma，通往覺悟的三十七種修行方法）都是分別生起的，一定是前後次第，不能同時進行。二是就同時的心和心所法（caitta，與心識相關的心理現象）等，隨著意義來區分。其中的四念處（catvāri smṛtyupasthānāni，四種觀照方法，即身、受、心、法念處）因為所取的境界不同，一定是前後次第，不能同時進行，其餘的可以同時進行。因為這個緣故，在初禪（prathama dhyāna，色界的第一禪定）的境界中，三十四道品一時同時生起。其中的四念處，趣向一個念處現起，通達其餘的，合起來為三十四道品。其餘的三個念處前後分別生起。未來的二禪（dvitīya dhyāna，色界的第二禪定）中，三十三道品一時同時生起。在前面的初禪三十四道品中，未來去除喜（prīti，禪悅），二禪去除覺（vitarka，尋），其餘的都相似。其中的中間禪（dhyānāntara，介於初禪和二禪之間的禪定）、三禪（tṛtīya dhyāna，色界的第三禪定）、四禪（caturtha dhyāna，色界的第四禪定）中，三十二道品一時同時生起。在前面的初禪三十四道品中，去除喜和覺，其餘的都相似。空無邊處（ākāśānantyāyatana，四空定之一，觀想虛空無邊）、識無邊處（vijñānānantyāyatana，四空定之一，觀想識無邊）、無所有處（ākiṃcanyāyatana，四空定之一，觀想一無所有）中，二十九道品一時同時生起。在前面的初禪三十四道品中，去除喜、覺以及三種戒（śīla，防止身口意惡行的行爲準則），其餘的都相似。欲界（kāmadhātu，眾生有情慾的世界）和非想非非想處（naivasaṃjñānāsaṃjñāyatana，三界最高層，既非有想也非無想）中，十九道品一時同時生起。四正勤（catvāri samyakprahāṇāni，斷惡修善的四種努力）、四如意足（catvāra ṛddhipādāḥ，通過禪定獲得的超自然能力的基礎）、五根（pañcendriyāṇi，信、精進、念、定、慧五種能力）、五力（pañca balāni，五根增長后產生的力量）、念處（smṛtyupasthāna，四念處），其中趣向生起一種，就是這十九道品。小乘是這樣的。大乘（Mahayana，佛教的一個流派，注重普度眾生）的法中也有兩種。一是修行的開始，三十七道品作意分別生起。二是修行成熟，三十七道品同時頓然生起。所以《地經》（Bodhisattvabhūmi）中說：『菩薩唸唸具足一切幫助菩提（bodhi，覺悟）的法。』唸唸具起，表明不是先後次第（以上八門結束）。 接下來闡明大小乘所作為的不同，也可以稱為行利不
【English Translation】 English version: Regarding the Mindfulness of the Body (Kāyasmṛti-sthāna), one can only roughly understand the five faculties (indriya, the five sense organs: eye, ear, nose, tongue, and body), the five objects of sense (viṣaya, form, sound, smell, taste, and touch), and unmanifested matter, etc., without being able to observe them in detail. A Bodhisattva (Bodhisattva, one who aspires to Buddhahood) knows the body in such a way as to distinguish the various forms of matter like the dust motes in the Dharmadhātu (Dharmadhātu, the totality of all phenomena). This is beyond the reach of Śrāvakas (Śrāvaka, disciples who hear and practice the teachings) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own). Therefore, the Nirvana Sutra says: 'Within the Skandha of Form (Rūpa-skandha, the aggregate of form), what is known by the wise is that form is immeasurable and boundless, not known by Śrāvakas and Pratyekabuddhas. I have not completely spoken of it in that Sutra.' The Bodhisattvabhūmi also says: 'A Bodhisattva, regarding the body, can conveniently contemplate it in countless ways.' Just like the Mindfulness of the Body, the other Mindfulnesses and the other paths are also like this. Śrāvakas observe in a general way, which is called coarse; Bodhisattvas understand separately, which is called subtle (End of the seven aspects). Next, regarding the initiation of practice, let's discuss the differences. In the Dharma of the Hinayana (Hinayana, a school of Buddhism focusing on individual liberation), there are two kinds of distinctions in meaning. First, according to the difference in practice, attention (manaskāra) arises separately, and the thirty-seven factors of enlightenment (bodhipakkhiyadhamma, the thirty-seven practices leading to enlightenment) all arise separately, necessarily in sequence, not simultaneously. Second, regarding simultaneous mind and mental factors (caitta), etc., they are distinguished according to meaning. Among them, the four Mindfulnesses (catvāri smṛtyupasthānāni, the four foundations of mindfulness: body, feeling, mind, and phenomena) cannot be simultaneous because the objects they take are different; they must be in sequence. The others can be simultaneous. For this reason, in the realm of the first Dhyana (prathama dhyāna, the first meditative absorption in the Form Realm), thirty-four factors arise simultaneously. Among the four Mindfulnesses, one is directed towards one Mindfulness, penetrating the others, totaling thirty-four factors. The other three Mindfulnesses arise separately in sequence. In the future second Dhyana (dvitīya dhyāna, the second meditative absorption in the Form Realm), thirty-three factors arise simultaneously. In the previous thirty-four factors of the first Dhyana, the future removes joy (prīti), and the second Dhyana removes initial thought (vitarka); the rest are similar. In the intermediate Dhyana (dhyānāntara, the meditation between the first and second Dhyana), the third Dhyana (tṛtīya dhyāna, the third meditative absorption in the Form Realm), and the fourth Dhyana (caturtha dhyāna, the fourth meditative absorption in the Form Realm), thirty-two factors arise simultaneously. In the previous thirty-four factors of the first Dhyana, joy and initial thought are removed; the rest are similar. In the Realm of Infinite Space (ākāśānantyāyatana, one of the four formless realms, contemplating infinite space), the Realm of Infinite Consciousness (vijñānānantyāyatana, one of the four formless realms, contemplating infinite consciousness), and the Realm of Nothingness (ākiṃcanyāyatana, one of the four formless realms, contemplating nothingness), twenty-nine factors arise simultaneously. In the previous thirty-four factors of the first Dhyana, joy, initial thought, and the three precepts (śīla, principles of conduct to prevent evil actions of body, speech, and mind) are removed; the rest are similar. In the Desire Realm (kāmadhātu, the realm of beings with desires) and the Realm of Neither Perception nor Non-Perception (naivasaṃjñānāsaṃjñāyatana, the highest realm of existence, neither perception nor non-perception), nineteen factors arise simultaneously. The four Right Exertions (catvāri samyakprahāṇāni, four efforts to abandon evil and cultivate good), the four Bases of Supernormal Powers (catvāra ṛddhipādāḥ, the foundation for supernatural abilities attained through meditation), the five Faculties (pañcendriyāṇi, the five faculties of faith, effort, mindfulness, concentration, and wisdom), the five Powers (pañca balāni, the strengthened versions of the five faculties), and the Mindfulnesses (smṛtyupasthāna, the four foundations of mindfulness), among them, one is directed towards one arising, which is these nineteen factors. This is how it is in the Hinayana. In the Dharma of the Mahayana (Mahayana, a school of Buddhism focusing on universal liberation), there are also two kinds. First, at the beginning of practice, the thirty-seven factors arise separately with attention. Second, when practice is mature, the thirty-seven factors arise simultaneously and suddenly. Therefore, the Bodhisattvabhūmi says: 'A Bodhisattva possesses all the factors that aid enlightenment (bodhi) in every moment of thought.' Arising in every moment of thought indicates that they are not in sequence (End of the eight aspects). Next, clarifying the differences in what the Great and Small Vehicles aim to achieve, which can also be called the benefit of practice or not.
同。小乘所修偏為自利心無廣兼。名之為小。菩薩所修兼利自他以兼利。故目之為大。故地經說。不捨眾生修行道品。名護小乘(此九門竟)。
次明大小治障不同。聲聞所修唯斷四住不能窮盡。菩薩所行五住通斷兼息緣治。以深廣故(此十門竟)。
次明大小得果不同。小乘所修唯得聲聞辟支佛果。菩薩所行能得佛果。又復小乘所修道品得方便果。不得性凈。大乘所行具得性凈方便之果。故涅槃云。三十七品能為煩惱作不生生因。亦為涅槃而作了因。方便菩提斷障離染。能令煩惱畢竟不生。是道能起。是故為彼而作生因。性凈涅槃道能顯之。是故為彼而作了因。大小不同辨之略爾。上來通解道品義竟。
第二門中別解道品。先解念處。良以四念破四顛倒開實相門故先辨之。又複道品用慧為主。念處是慧。是故先辨。于中略以七門分別。一釋名義二分總別。三明三種念處不同。四就有漏無漏分別。五論次第。六顯觀相。七釋其文。名字是何。身受心法是其四也。色形聚積名之為身。領納稱受。能緣曰心。自體名法。守境名念。身等四種生念之處名爲念處(此一門竟)。
次論總別。理實通就一切諸法皆悉得為總別念處。今且就五陰及與三無為法說總說別。別分五陰及無為法為四念觀。名之為
【現代漢語翻譯】 現代漢語譯本：小乘的修行偏重於自利，沒有普度眾生的胸懷，所以稱為『小』。菩薩的修行兼顧自利和利他，具有普度眾生的胸懷，所以稱為『大』。因此，《地持經》說：『不捨棄眾生而修習道品，名為護持小乘』（以上九門解釋完畢）。
其次說明大小乘在對治煩惱障礙上的不同。聲聞乘的修行只能斷除四住煩惱，不能徹底斷盡。菩薩乘的修行能通斷五住煩惱，並且能止息因緣所生的煩惱，對治更加深入和廣泛（以上十門解釋完畢）。
其次說明大小乘所證得的果位不同。小乘的修行只能證得聲聞和辟支佛的果位。菩薩的修行能夠證得佛果。而且，小乘的修行所得到的道品是方便之果，不能證得性凈涅槃。大乘的修行能夠同時證得性凈涅槃和方便之果。所以《涅槃經》說：『三十七道品能為煩惱的不再生起提供根本原因，也能為涅槃的顯現提供助緣。』方便菩提能夠斷除障礙，遠離染污，能使煩惱徹底不再生起，這種道能夠生起作用，所以是煩惱不生的根本原因。性凈涅槃需要通過道來顯現，所以道是涅槃顯現的助緣。』大小乘的不同之處，簡略地辨析如上。以上是對道品總體的解釋。
第二部分，分別解釋道品。首先解釋念處，因為四念處能夠破除四種顛倒，開啟實相之門，所以首先辨析它。而且道品以智慧為主，念處屬於智慧，所以首先辨析它。其中略以七個方面來分別：一是解釋名義，二是區分總別，三是說明三種念處的不同，四是從有漏和無漏的角度來分別，五是論述次第，六是顯現觀想的相狀，七是解釋經文。什麼是名字呢？身、受、心、法是四種。色、形、聚積稱為『身』，領納稱為『受』，能緣慮的稱為『心』，自體稱為『法』，守護境界稱為『念』。身等四種產生唸的地方，稱爲念處（以上一門解釋完畢）。
其次論述總別。從道理上說，一切諸法都可以作為總念處和別念處。現在暫且就五陰以及三種無為法來說明總和別。分別五陰和無為法為四念觀，稱為
【English Translation】 English version: The practice of the Hinayana (small vehicle) is biased towards self-benefit, lacking the breadth of universal salvation, hence it is called 'small'. The practice of the Bodhisattva (enlightened being) combines self-benefit and benefiting others, possessing the breadth of universal salvation, hence it is called 'great'. Therefore, the Bodhisattvabhumi Sutra says: 'Not abandoning sentient beings while cultivating the bodhipaksa-dharmas (qualities conducive to enlightenment) is called protecting the Hinayana' (These nine aspects are explained completely).
Next, explaining the difference between the Great and Small Vehicles in treating obstacles. The practice of the sravakas (listeners) can only sever the four abodes of affliction and cannot exhaust them completely. The practice of the Bodhisattva can sever all five abodes of affliction and also pacify afflictions arising from conditions, with deeper and broader treatment (These ten aspects are explained completely).
Next, explaining the difference between the Great and Small Vehicles in attaining fruition. The practice of the Hinayana can only attain the fruition of sravakas and pratyekabuddhas (solitary realizer). The practice of the Bodhisattva can attain Buddhahood. Moreover, the bodhipaksa-dharmas cultivated by the Hinayana attain the fruition of expedient means, but do not attain the pure nature. The practice of the Mahayana (great vehicle) attains both the fruition of pure nature and expedient means. Therefore, the Nirvana Sutra says: 'The thirty-seven bodhipaksa-dharmas can provide the fundamental cause for the non-arising of afflictions, and also provide the contributing condition for the manifestation of Nirvana.' Expedient bodhi (enlightenment) can sever obstacles and be apart from defilements, enabling afflictions to completely not arise. This path can arise, therefore it is the fundamental cause for their non-arising. Pure nature Nirvana can be revealed by the path, therefore the path is the contributing condition for its manifestation.' The differences between the Great and Small Vehicles are briefly distinguished as above. The above is the overall explanation of the meaning of the bodhipaksa-dharmas.
In the second section, explaining the bodhipaksa-dharmas separately. First, explaining the smrtyupasthana (foundations of mindfulness), because the four smrtyupasthana can break through the four inversions and open the door to the true nature, therefore they are analyzed first. Moreover, the bodhipaksa-dharmas are primarily based on wisdom, and smrtyupasthana belongs to wisdom, therefore they are analyzed first. Among them, they are distinguished in seven aspects: first, explaining the name and meaning; second, distinguishing the general and specific; third, explaining the differences between the three types of smrtyupasthana; fourth, distinguishing from the perspective of with outflows and without outflows; fifth, discussing the order; sixth, revealing the characteristics of contemplation; seventh, explaining the text. What are the names? Body, sensation, mind, and dharma (teachings) are the four. Form, shape, and accumulation are called 'body', reception is called 'sensation', that which can cognize is called 'mind', self-nature is called 'dharma', guarding the boundary is called 'mindfulness'. The places where mindfulness arises from the four, such as body, are called smrtyupasthana (This one aspect is explained completely).
Next, discussing the general and specific. In principle, all dharmas can be regarded as general and specific smrtyupasthana. Now, for the time being, the general and specific will be explained in terms of the five skandhas (aggregates) and the three asamskrta dharmas (unconditioned dharmas). Separating the five skandhas and the asamskrta dharmas into the four contemplations of mindfulness is called
別。總緣五陰及無為法為法念觀。目之為總。別相如何。色陰為身。受陰為受。識陰為心。想行及與三無為等合以為法。陰既有五。依觀足得。何勞為四釋言。陰法開合不定。總之唯一是有為法。或分為二。唯名與色。四陰曰名。色陰名色。或分為三。所謂三修。如涅槃說。謂。身戒心。說色陰中五根為身。防禁名修。身口二業說以為戒。四陰曰心。又說煩惱業苦等別。亦是三也。或說為四。四念四食四識住等。如涅槃說。云何分陰以為四食。色陰之中宣說段食。識為識食。行陰之中說思說觸。想受不論。除識余陰為識所依。名四識住。或分為五。即五陰是。或分為六。五陰及與不相應行。或說十二。十二謂入十二因緣。或說十八。謂。十八界。或復宣說二十二根。如是非一。今據一門且分四種。依之起觀為破四倒。故說四耳。常樂我凈是四倒也。凡夫多於色中計凈。受中計樂。心中計常。于想行等一切法中建立有我。為破是見觀色不凈破除凈倒。觀受是苦破除樂倒。觀心無常破除常倒。觀法無我破除我倒。別相如是。總相云何。泛釋有六。一總觀五陰及無為法為苦無常空無我等。二總觀五陰及無為法以為四諦十六聖行。三總觀五陰及無為法名用虛假無性空寂。四總觀五陰及無為法妄想虛假無相空寂。五總觀五陰及無
為法虛妄妄想悉於心現畢竟無法。六總觀五陰及無為法真法集起本性常寂。就初門中觀苦無常局在五陰。觀空無我通無為法。今且約就五陰辨之。此觀難成漸習乃成就於中觀別有二十門。於五陰中二二合觀有其十門。色受合觀以為初門。色想合觀為第二門。色行合觀為第三門。色識合觀為第四門。除去色陰。受想合觀為第五門。受行合觀為第六門。受識合觀為第七門。除色除受。想行合觀為第八門。想識合觀為第九門。除色受想。行識合觀為第十門。三三合觀有其六門。色受及想合觀為一。色想行合以為第二。色行識合以為第三。除去色陰受想行合以為第四。受行識合以為第五。除色除受想行識合以為第六。以此通前合為十六。四四合觀有其三門。色受想行合觀為一。色想行識合觀為二。除去色陰。受想行識合觀為三。通前十九。此十九門名總方便。五陰合觀復以為一。通前二十。此後一門名總念成。此之一番正當毗曇總念處觀。第二門者總觀五陰及數滅法以為四諦十六聖行。觀彼生死有漏果陰以為苦諦。于中別觀為苦無常空與無我。即為四行。觀彼生死因行五陰以為集諦。于中別觀因集有緣復為四行。通前為八。觀無漏五陰以為道諦。于中別觀道如跡乘復為四行。通前十二。觀彼數滅無為之法以為滅諦。于中別觀滅
【現代漢語翻譯】 現代漢語譯本 認為法是虛妄的，所有虛妄的想法都顯現在心中，但最終一切法都是不存在的。總共有六種總觀，分別是觀察五陰（色、受、想、行、識，構成個體經驗的五個要素）以及無為法（不生不滅的法），真正的法是聚集而生起的，其本性是常寂的。 在最初的總觀中，觀察苦和無常侷限於五陰。觀察空和無我則貫通於無為法。現在暫且就五陰來辨析。這種觀法難以成就，需要逐漸練習才能成就，其中觀有另外二十種門徑。在五陰中，兩兩結合來觀察，共有十種門徑。色陰和受陰結合來觀察，作為第一門。色陰和想陰結合來觀察，作為第二門。色陰和行陰結合來觀察，作為第三門。色陰和識陰結合來觀察，作為第四門。除去色陰，受陰和想陰結合來觀察，作為第五門。受陰和行陰結合來觀察，作為第六門。受陰和識陰結合來觀察，作為第七門。除去色陰和受陰，想陰和行陰結合來觀察，作為第八門。想陰和識陰結合來觀察，作為第九門。除去色陰、受陰和想陰，行陰和識陰結合來觀察，作為第十門。 三三結合來觀察，共有六種門徑。色陰、受陰和想陰結合來觀察，作為第一。色陰、想陰和行陰結合來觀察，作為第二。色陰、行陰和識陰結合來觀察，作為第三。除去色陰，受陰、想陰和行陰結合來觀察，作為第四。受陰、行陰和識陰結合來觀察，作為第五。除去色陰和受陰，想陰、行陰和識陰結合來觀察，作為第六。將這些與前面的結合起來，共有十六種。 四四結合來觀察，共有三種門徑。色陰、受陰、想陰和行陰結合來觀察，作為第一。色陰、想陰、行陰和識陰結合來觀察，作為第二。除去色陰，受陰、想陰、行陰和識陰結合來觀察，作為第三。將這些與前面的結合起來，共有十九種。這十九種門徑名為總方便。 五陰結合來觀察，又作為一種。將這些與前面的結合起來，共有二十種。這最後一種門徑名為總念成。這一番觀法正相當於毗曇（Abhidhamma，佛教論藏）的總念處觀。第二種總觀是總觀五陰以及數滅法（nirodha-samāpatti，一種滅盡感受和想法的禪定狀態），作為四諦（duḥkha satya, samudaya satya, nirodha satya, marga satya，苦、集、滅、道）十六聖行。觀察那些生死輪迴的有漏果陰，作為苦諦。在其中分別觀察苦、無常、空和無我，即為四行。觀察那些生死輪迴的因行五陰，作為集諦。在其中分別觀察因、集、有、緣，又為四行。與前面的結合起來，共有八行。觀察無漏五陰，作為道諦。在其中分別觀察道、如、跡、乘，又為四行。與前面的結合起來，共有十二行。觀察那些數滅無為之法，作為滅諦。在其中分別觀察滅……
【English Translation】 English version To consider the Dharma as illusory, all deluded thoughts manifest in the mind, yet ultimately, all Dharmas are non-existent. There are six general contemplations in total: observing the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual experience) and the unconditioned Dharma (Dharma that is neither created nor destroyed). The true Dharma is that which arises from accumulation, its inherent nature being constant tranquility. In the initial general contemplation, observing suffering and impermanence is limited to the five skandhas. Observing emptiness and selflessness pervades the unconditioned Dharma. For now, let's analyze based on the five skandhas. This contemplation is difficult to achieve and requires gradual practice. Within it, there are twenty different approaches to contemplation. Among the five skandhas, combining two at a time for observation yields ten approaches. Combining form and feeling for observation is the first approach. Combining form and perception for observation is the second approach. Combining form and mental formations for observation is the third approach. Combining form and consciousness for observation is the fourth approach. Removing form, combining feeling and perception for observation is the fifth approach. Combining feeling and mental formations for observation is the sixth approach. Combining feeling and consciousness for observation is the seventh approach. Removing form and feeling, combining perception and mental formations for observation is the eighth approach. Combining perception and consciousness for observation is the ninth approach. Removing form, feeling, and perception, combining mental formations and consciousness for observation is the tenth approach. Combining three at a time for observation yields six approaches. Combining form, feeling, and perception for observation is the first. Combining form, perception, and mental formations for observation is the second. Combining form, mental formations, and consciousness for observation is the third. Removing form, combining feeling, perception, and mental formations for observation is the fourth. Combining feeling, mental formations, and consciousness for observation is the fifth. Removing form and feeling, combining perception, mental formations, and consciousness for observation is the sixth. Combining these with the previous ones, there are sixteen in total. Combining four at a time for observation yields three approaches. Combining form, feeling, perception, and mental formations for observation is the first. Combining form, perception, mental formations, and consciousness for observation is the second. Removing form, combining feeling, perception, mental formations, and consciousness for observation is the third. Combining these with the previous ones, there are nineteen in total. These nineteen approaches are called general expedient means. Combining all five skandhas for observation is another approach. Combining these with the previous ones, there are twenty in total. This last approach is called general mindfulness accomplishment. This contemplation is precisely equivalent to the Abhidhamma's (Buddhist philosophical treatises) general mindfulness of the four foundations of mindfulness. The second general contemplation is to generally observe the five skandhas and nirodha-samāpatti (a meditative state of cessation of feelings and perceptions) as the Four Noble Truths (duḥkha satya, samudaya satya, nirodha satya, marga satya). Observing those conditioned fruitional skandhas of samsaric existence as the Truth of Suffering. Within it, separately observing suffering, impermanence, emptiness, and selflessness constitutes the four aspects. Observing those causal skandhas of samsaric existence as the Truth of the Origin of Suffering. Within it, separately observing cause, origin, existence, and condition constitutes another four aspects. Combining these with the previous ones, there are eight aspects in total. Observing the unconditioned five skandhas as the Truth of the Path. Within it, separately observing path, suchness, trace, and vehicle constitutes another four aspects. Combining these with the previous ones, there are twelve aspects in total. Observing those unconditioned Dharmas of nirodha-samāpatti as the Truth of Cessation. Within it, separately observing cessation...
止妙出復為四行。通前十六。此門當彼毗曇法中暖頂已上一切觀行。彼通名為法念觀故。第三門者總觀五陰及無為法名用假有名為世諦。無性空寂以為真諦。成實法中偏論此義。第四門者總觀五陰及無為法妄相之有。猶如幻化乾闥婆城熱時炎等。名為世諦。無相空寂以為真諦。此言空者不但無性。乃至因緣相亦不有。如陽炎水遙望似有近觀全無。不但無性乃至亦無水有可得。諸法像此。第五門者。總觀五陰及無為法心外無法。皆從妄想自心所現。如夢所見皆是心作。名為世諦。窮體本無名為真諦。第六門者。觀彼五陰及無為法皆是真實如來藏性緣起整合。名為世諦。窮其本性唯是真如。從本已來常寂不動名為真諦。此後三門大乘中說。小乘不論。此六皆是總相法念之差別耳(此二門竟)。
次論三種念處差別。言三種者。一自性念處。二共相念處。三緣念處。釋有兩門。一辨其相。二明斷障不斷障別。就辨相中先論自性。毗曇法中說。四念處慧為自性。若性是慧何故經中說之爲念。與念相隨從伴以呼故說爲念。故從伴由與念俱。慧心於法正取不謬。故說爲念。又諸心法更相為名。如勝色想體實是慧。而名為想。此亦如是。體雖是慧而名爲念。若依成實始是念性。終是慧性。始是念性故彼成實論無心數品云。如一
【現代漢語翻譯】 現代漢語譯本：止妙門再次分為四行，連同前面的十六行。此門對應于毗曇宗法義中暖位和頂位以上的一切觀行。因為那些觀行總稱為法念觀。第三門，總體觀察五陰（色、受、想、行、識，構成個體存在的五種要素）及無為法（不生不滅、無造作的法），認為它們有名有用，是假有的，這稱為世諦（俗諦，相對於真諦的世俗認知）。認為它們無自性、空寂，這稱為真諦（勝義諦，超越世俗認知的真實）。《成實論》中偏重論述這種意義。第四門，總體觀察五陰及無為法，認為它們是虛妄之相的存在，猶如幻化、乾闥婆城（海市蜃樓）、熱天的陽焰等，這稱為世諦。認為它們無相、空寂，這稱為真諦。這裡說的『空』，不僅僅是沒有自性，甚至因緣之相也不存在。就像陽焰之水，遙望似乎存在，近看則完全沒有。不僅僅沒有自性，甚至連水的存在都不可得。諸法的實相就像這樣。第五門，總體觀察五陰及無為法，認為心外沒有法，一切都是從虛妄的妄想，自己的心所顯現出來的。就像夢中所見，都是心所造作的，這稱為世諦。窮究其本體，本來就是沒有的，這稱為真諦。第六門，觀察五陰及無為法，認為它們都是真實如來藏性（一切眾生皆具的佛性）緣起整合，這稱為世諦。窮究其本性，唯是真如（不生不滅的本體），從本來就是常寂不動的，這稱為真諦。這後面的三門是大乘佛教中說的，小乘佛教不討論。這六種都是總相法念的差別而已（這兩種門就講完了）。 接下來討論三種念處（身念處、受念處、心念處、法念處）的差別。所說的三種是：一、自性念處；二、共相念處；三、緣念處。對此的解釋分為兩方面：一、辨別它們的相狀；二、說明斷除的障礙和不斷除的障礙的區別。先從辨別相狀開始，首先討論自性念處。毗曇宗法義中說，四念處的智慧是自性。如果自性是智慧，為什麼經典中說它是念呢？因為智慧與念相隨，是從伴隨的角度來稱呼的，所以說是念。因此，是從伴隨的角度，因為與念同在。智慧心對於法，正確地選取而不謬誤，所以說是念。而且，各種心法互相作為名稱。例如，勝色想，其體實際上是智慧，卻稱為想。這裡也是這樣，體雖然是智慧，卻稱爲念。如果依據《成實論》，開始是念的性質，最終是智慧的性質。開始是念的性質，所以《成實論》無心數品中說，如一
【English Translation】 English version: The Zhi Miao (Stopping the Subtle) gate is further divided into four practices, making a total of sixteen with the previous ones. This gate corresponds to all the contemplative practices above the stages of 'warmth' and 'peak' in the Abhidharma (毗曇) teachings. This is because those contemplative practices are collectively called 'Dharma Mindfulness Contemplation' (法念觀). The third gate involves a general observation of the Five Skandhas (五陰) (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence) and Unconditioned Dharmas (無為法) (unborn, undying, and unconditioned dharmas), considering them to have names and functions, existing provisionally, which is called 'Conventional Truth' (世諦) (relative truth, the mundane understanding relative to ultimate truth). Considering them to be without inherent nature and empty and still, this is called 'Ultimate Truth' (真諦) (absolute truth, the reality beyond mundane understanding). The Satyasiddhi Shastra (成實論) particularly discusses this meaning. The fourth gate involves a general observation of the Five Skandhas and Unconditioned Dharmas, considering their existence as illusory appearances, like illusions, Gandharva cities (乾闥婆城) (mirages), and heat haze in hot weather, which is called 'Conventional Truth'. Considering them to be without characteristics and empty and still, this is called 'Ultimate Truth'. The 'emptiness' mentioned here is not only the absence of inherent nature, but even the characteristics of conditions do not exist. Like the water of heat haze, it seems to exist from afar, but is completely absent when viewed up close. Not only is there no inherent nature, but even the existence of water cannot be obtained. The reality of all dharmas is like this. The fifth gate involves a general observation of the Five Skandhas and Unconditioned Dharmas, considering that there are no dharmas outside the mind, and everything is manifested from deluded thoughts, from one's own mind. Like what is seen in a dream, all is created by the mind, which is called 'Conventional Truth'. Exhaustively examining its essence, it is originally non-existent, which is called 'Ultimate Truth'. The sixth gate involves observing the Five Skandhas and Unconditioned Dharmas, considering them all to be the arising and gathering of the true Tathagatagarbha nature (如來藏性) (Buddha-nature inherent in all beings), which is called 'Conventional Truth'. Exhaustively examining its fundamental nature, it is only Suchness (真如) (the unchanging essence), which from the beginning has always been still and unmoving, which is called 'Ultimate Truth'. These last three gates are discussed in Mahayana Buddhism, not in Hinayana Buddhism. These six are only the differences in the general characteristic Dharma Mindfulness (總相法念) (these two gates are finished). Next, we will discuss the differences between the three kinds of Mindfulness (念處) (foundations of mindfulness: mindfulness of body, feelings, mind, and dharmas). The three kinds mentioned are: 1. Self-Nature Mindfulness (自性念處); 2. Common Characteristic Mindfulness (共相念處); 3. Conditioned Mindfulness (緣念處). The explanation of this is divided into two aspects: 1. Distinguishing their characteristics; 2. Explaining the difference between the obstacles that are cut off and the obstacles that are not cut off. Starting with distinguishing the characteristics, we will first discuss Self-Nature Mindfulness. In the Abhidharma teachings, the wisdom of the Four Foundations of Mindfulness is said to be the self-nature. If the self-nature is wisdom, why does the sutra say it is mindfulness? Because wisdom accompanies mindfulness, it is called mindfulness from the perspective of accompaniment. Therefore, it is from the perspective of accompaniment, because it is together with mindfulness. The wisdom mind correctly selects the dharma without error, so it is called mindfulness. Moreover, various mental dharmas serve as names for each other. For example, the 'superior color perception' (勝色想), its essence is actually wisdom, but it is called perception. It is the same here, although the essence is wisdom, it is called mindfulness. If based on the Satyasiddhi Shastra, it begins with the nature of mindfulness and ends with the nature of wisdom. It begins with the nature of mindfulness, so the 'No Mental Factors' chapter of the Satyasiddhi Shastra says, like one
念處得五種名。所謂念處念根念力念覺正念。終是慧故成實說言。從念生慧觀于身等名爲念處。大乘法中眾德同體難以偏定。從強說慧理亦無傷。言共念者。解有三義。一約境說共。觀身為境。于中所生一切心法及隨生戒通名身念。余亦如是。二就行體異義論共。一身念中即具四念。隨生之戒說為身念。受數為受。心王為心。慧等諸數說之為法。此四念行聚在一處。故名為共。余亦如是。故雜心云。如世尊說。善法積聚名共念處。三從生說共。若慧觀身與慧相隨俱生善法同名身念。余亦如是。慧是有漏。與慧相隨俱生善法悉名有漏。無漏亦爾。如是一切。此與慧同故名為共。故龍樹云。因緣生道若漏無漏同名念處。緣念處者。解有兩義。一散心。普緣一切境界名緣念處。二所緣境能生念心名緣念處。與經中說知及智處同名波若其義相似。亦如五塵生欲名欲。於此門中身念所緣開合不定。總唯一色。或分為二。謂漏無漏。又記無記報非報等亦得分二。或說為三。一可見有對。謂眼所行色為眼。照矚名為可見。為彼對礙色根所對故名有對。二不可見有對。謂耳鼻舌身所行之色。眼根不睹。名不可見。有對同前。三不可見無對。謂意所行善惡無作及五根色。不為目睹。名不可見。不為對礙色根所對。名無對色。或說為四。謂
【現代漢語翻譯】 現代漢語譯本：念處（Sati Patthana，四念住）有五種名稱，分別是念處、念根、念力、念覺、正念。最終都是因為智慧的緣故，所以真實地說，從念產生智慧，觀察身體等，就叫做念處。在大乘佛法中，各種功德同爲一體，難以偏頗地確定。從強調智慧的角度來說，在道理上也沒有妨礙。說到『共念』，理解上有三種含義。第一種是就所觀的境界來說的『共』。以觀身為境界，在其中所產生的一切心法以及隨之產生的戒律，都統稱為身念。其餘的念處也是這樣。第二種是從行體的不同意義來討論『共』。在一個身念中，就具備了四念。隨之產生的戒律，就說是身念；受（Vedana，感受）和數（Samkhya，計數）是受念處；心王（Citta，心識）是心念處；智慧等等諸法，就說是法念處。這四種唸的修行聚集在一處，所以叫做『共』。其餘的念處也是這樣。所以《雜心論》中說：『如世尊所說，善法積聚，名為共念處。』第三種是從產生來說『共』。如果智慧觀察身體，與智慧相互隨順，共同產生的善法，都叫做身念。其餘的念處也是這樣。智慧是有漏的，與智慧相互隨順，共同產生的善法，都稱為有漏。無漏也是這樣。像這樣的一切，因為與智慧相同，所以叫做『共』。所以龍樹（Nagarjuna）說：『因緣所生的道，無論是漏還是無漏，都叫做念處。』說到『緣念處』，理解上有兩種含義。第一種是散心。普遍地緣取一切境界，叫做緣念處。第二種是所緣的境界能夠產生念心，叫做緣念處。這與經中所說的『知』和『智』處，與般若（Prajna，智慧）同名，意義相似。也像五塵（色、聲、香、味、觸）產生慾望，叫做慾望。在這個法門中，身念所緣的境界，開合不定。總的來說只有一個色（Rupa，形態）。或者分為兩種，即有漏和無漏。又可以分為有記和無記，報和非報等等，也可以分為兩種。或者說分為三種。第一種是可見有對。就是眼睛所能看到的色，眼睛能夠照見，叫做可見。因為與阻礙色根相對，所以叫做有對。第二種是不可見有對。就是耳朵、鼻子、舌頭、身體所能感受到的色。眼睛看不到，叫做不可見。有對和前面一樣。第三種是不可見無對。就是意識所能感受到的善惡無作以及五根色。眼睛看不到，叫做不可見。不與阻礙色根相對，所以叫做無對色。或者說分為四種，即
【English Translation】 English version: The Sati Patthana (Four Foundations of Mindfulness) obtains five names, namely Sati Patthana, Sati root, Sati power, Sati awakening, and Right Mindfulness. Ultimately, it is due to wisdom, hence it is truly said that from mindfulness arises wisdom, observing the body and so on is called Sati Patthana. In Mahayana Buddhism, various virtues are of the same essence, making it difficult to determine them partially. Speaking from the emphasis on wisdom, there is no harm in principle. Regarding 'common mindfulness,' there are three meanings to understand. The first is 'common' in terms of the object. Taking the observation of the body as the object, all mental phenomena arising within it, as well as the precepts that arise along with them, are collectively called body mindfulness. The same applies to the other mindfulness practices. The second is discussing 'common' from the different meanings of the practice's essence. Within one body mindfulness, all four mindfulness practices are present. The precepts that arise along with it are said to be body mindfulness; Vedana (feeling) and Samkhya (counting) are feeling mindfulness; Citta (mind) is mind mindfulness; wisdom and other dharmas are said to be dharma mindfulness. These four mindfulness practices gather in one place, hence it is called 'common.' The same applies to the other mindfulness practices. Therefore, the Samuccaya-hrdaya says: 'As the World Honored One said, the accumulation of wholesome dharmas is called common mindfulness.' The third is 'common' in terms of arising. If wisdom observes the body, and the wholesome dharmas that arise along with wisdom in mutual accordance are all called body mindfulness. The same applies to the other mindfulness practices. Wisdom is with outflows (asava), and the wholesome dharmas that arise along with wisdom in mutual accordance are all called with outflows. The same applies to without outflows. Like this, everything is the same as wisdom, hence it is called 'common.' Therefore, Nagarjuna says: 'The path born of conditions, whether with or without outflows, is called Sati Patthana.' Regarding 'object of mindfulness,' there are two meanings to understand. The first is scattered mind. Universally taking all realms as objects is called object of mindfulness. The second is the object that is taken can generate the mind of mindfulness, is called object of mindfulness. This is similar in meaning to what is said in the sutras as the 'knowing' and 'wisdom' realms, which are synonymous with Prajna (wisdom). It is also like the five dusts (rupa, sabda, gandha, rasa, sparsa) giving rise to desire, which is called desire. In this Dharma gate, the object of body mindfulness is not fixed in terms of opening and closing. In general, there is only one Rupa (form). Or it can be divided into two, namely with outflows and without outflows. It can also be divided into with marks and without marks, retribution and non-retribution, etc., which can also be divided into two. Or it can be said to be divided into three. The first is visible and with resistance. That is, the form that the eye can see, the eye can illuminate, is called visible. Because it is opposite to the obstructing sense organ, it is called with resistance. The second is invisible and with resistance. That is, the form that the ear, nose, tongue, and body can sense. The eye cannot see it, so it is called invisible. With resistance is the same as before. The third is invisible and without resistance. That is, the good and bad non-action and the five sense organs that the mind can sense. The eye cannot see it, so it is called invisible. It is not opposite to the obstructing sense organ, so it is called form without resistance. Or it can be said to be divided into four, namely
四大色。故涅槃云。色者四大。四大能造一切種色。攝末從本說為四大。又如佛陀提婆所立。四大之外無別造色。故說四種。或說為六。謂六塵色。善惡無作及五根色通名法塵。餘五可知。或說十種。如涅槃說。五根五塵是其十也。彼以無作成身相微隱而不說。或說十一。如毗曇說。五根五塵及法塵中善惡無作。若依成實宣說十四。五根五塵及與四大。彼說。四大是四塵果。復是五根及聲塵因。根塵不收故別說大。彼宗無作是非色心故陰不彰。毗曇法中四大是觸故不別說。細分無量。此等說為身念所緣。受念所緣開合不定。總唯一受。或分為二。謂身與心。五識相應從色根生名為身受。意識相應從意根生名為心受。或說為三。謂。苦樂舍。納違生惱名為苦受。納順生適名為樂受。中容境界舍苦樂邊名為舍受。或說為五。所謂。苦樂憂喜及舍。若在欲界五識地中逼惱名苦。適悅稱樂。意識地中慮惱名憂。悅暢曰喜。六識地中中容受心說之為舍。若在初禪眼耳及身三識身中適悅名樂。意悅名喜。舍通四識。若在二禪喜舍在意。更無餘義。若在三禪樂舍在意。更無餘義。在四禪上唯有意舍。更無餘義。或說為六。謂六識中相應受也。或分十八。於前六中各有苦樂不苦不樂。或復說為三十六受。前十八中各有染凈。或為百八。
【現代漢語翻譯】 現代漢語譯本 四大色（組成物質世界的四種基本元素）。因此，《涅槃經》說：『色（物質）即四大。』四大能夠創造一切種類的色（物質）。這是從根本上概括，所以說是四大。又如佛陀提婆（Buddha Deva，人名）所主張的，在四大之外沒有其他的造色（被造的物質）。所以說是四種。或者說六種，即六塵色（色、聲、香、味、觸、法）。善惡無作（善與惡的無表色）以及五根色（眼、耳、鼻、舌、身五種感覺器官）都可歸為法塵。其餘五塵可以理解。或者說十種，如《涅槃經》所說，五根和五塵就是這十種。那裡因為無作的身相微細隱蔽而不說。或者說十一種，如《毗曇》（Abhidhamma，論藏）所說，五根、五塵以及法塵中的善惡無作。如果依照《成實論》（Tattvasiddhi Shastra）宣說，則是十四種，即五根、五塵以及四大。該論說，四大是四塵（色、聲、香、味）的果，又是五根和聲塵的因。根和塵沒有包含四大，所以另外說四大。該宗認為無作既非色也非心，所以五陰（色、受、想、行、識）中沒有彰顯。在《毗曇》法中，四大是觸，所以不另外說。細分則有無量種。這些都被認為是身念處（kayasmrti-sthana）所緣。受念處（vedanasmrti-sthana）所緣的開合不定，總的來說只有一種受。或者分為兩種，即身和心。與五識相應的，從色根（眼睛）產生，稱為身受。與意識相應的，從意根（大腦）產生，稱為心受。或者說分為三種，即苦、樂、舍。領納違逆，產生惱怒，稱為苦受。領納順適，產生舒適，稱為樂受。對中性的境界，捨棄苦樂兩邊，稱為舍受。或者說分為五種，即苦、樂、憂、喜和舍。如果在欲界五識（眼、耳、鼻、舌、身）的境界中，逼迫惱怒稱為苦，舒適喜悅稱為樂。在意識的境界中，思慮煩惱稱為憂，喜悅舒暢稱為喜。在六識（眼、耳、鼻、舌、身、意）的境界中，對中性的感受稱為舍。如果在初禪（prathama-dhyana）中，眼、耳和身三種識中，舒適喜悅稱為樂，意悅稱為喜，舍通於四識。如果在二禪（dvitiya-dhyana）中，只有喜和舍在意中，沒有其他的感受。如果在三禪（trtiya-dhyana）中，只有樂和舍在意中，沒有其他的感受。在四禪（caturtha-dhyana）以上，只有意舍，沒有其他的感受。或者說分為六種，即六識中相應的受。或者分為十八種，在前六種中各有苦、樂、不苦不樂。或者又說分為三十六受，在前十八種中各有染污和清凈。或者分為一百零八種。
【English Translation】 English version The Four Great Elements (catu-maha-bhutani). Therefore, the Nirvana Sutra says, 'Rupa (form/matter) is the four great elements.' The four great elements can create all kinds of rupa (matter). This is a generalization from the root, so it is called the four great elements. Also, as asserted by Buddha Deva (a person's name), there is no created rupa (matter) outside of the four great elements. Therefore, it is said to be four kinds. Or it is said to be six kinds, namely the six sense objects (rupa, sabda, gandha, rasa, sparsa, dharma). Good and evil non-manifesting form (good and evil avijñapti-rupa) and the form of the five roots (eye, ear, nose, tongue, body) can all be classified as dharma objects. The remaining five sense objects can be understood. Or it is said to be ten kinds, as the Nirvana Sutra says, the five roots and the five sense objects are these ten kinds. There, because the form of non-manifesting form is subtle and hidden, it is not mentioned. Or it is said to be eleven kinds, as the Abhidhamma (philosophical doctrine) says, the five roots, the five sense objects, and the good and evil non-manifesting form in the dharma objects. If according to the Tattvasiddhi Shastra (Treatise on the Establishment of Truth) it is declared, then there are fourteen kinds, namely the five roots, the five sense objects, and the four great elements. That treatise says that the four great elements are the result of the four sense objects (rupa, sabda, gandha, rasa), and also the cause of the five roots and sound object. The roots and objects do not include the four great elements, so the four great elements are mentioned separately. That school believes that non-manifesting form is neither rupa nor mind, so it is not manifested in the five skandhas (rupa, vedana, samjna, samskara, vijnana). In the Abhidhamma, the four great elements are touch, so they are not mentioned separately. When divided finely, there are countless kinds. These are all considered to be the object of body mindfulness (kayasmrti-sthana). The opening and closing of the object of feeling mindfulness (vedanasmrti-sthana) is uncertain, but in general, there is only one kind of feeling. Or it is divided into two kinds, namely body and mind. That which corresponds to the five consciousnesses, arising from the rupa-ayatana (eye), is called body feeling. That which corresponds to the mind consciousness, arising from the mano-ayatana (mind), is called mind feeling. Or it is said to be divided into three kinds, namely suffering, pleasure, and equanimity. Receiving what is contrary, producing annoyance, is called suffering feeling. Receiving what is agreeable, producing comfort, is called pleasure feeling. Towards neutral states, abandoning the sides of suffering and pleasure, is called equanimity feeling. Or it is said to be divided into five kinds, namely suffering, pleasure, sorrow, joy, and equanimity. If in the realm of desire (kama-dhatu) in the realm of the five consciousnesses (eye, ear, nose, tongue, body), oppression and annoyance are called suffering, comfort and joy are called pleasure. In the realm of mind consciousness, thinking and vexation are called sorrow, joy and delight are called joy. In the realm of the six consciousnesses (eye, ear, nose, tongue, body, mind), the neutral feeling is called equanimity. If in the first dhyana (prathama-dhyana), in the three consciousnesses of eye, ear, and body, comfort and joy are called pleasure, mental joy is called joy, and equanimity pervades the four consciousnesses. If in the second dhyana (dvitiya-dhyana), only joy and equanimity are in the mind, there are no other feelings. If in the third dhyana (trtiya-dhyana), only pleasure and equanimity are in the mind, there are no other feelings. Above the fourth dhyana (caturtha-dhyana), there is only mental equanimity, there are no other feelings. Or it is said to be divided into six kinds, namely the corresponding feelings in the six consciousnesses. Or it is divided into eighteen kinds, in the previous six kinds there are suffering, pleasure, neither suffering nor pleasure. Or it is said to be divided into thirty-six feelings, in the previous eighteen kinds there are defiled and pure. Or it is divided into one hundred and eight kinds.
如龍樹說。前三十六三世別說。細分無量。此等說為受念所緣。開合不定。總唯一心。或分為二。謂漏無漏。又記無記報非報等亦得分二。或說為三。善惡無記。又學無學非學無學亦得分三。或說為四。有漏分三。善惡無記。無漏為一。亦得說五。有漏分三。無漏為二。學與無學。或說為六。謂六識心。或分為九。欲界有三。善惡無記。色界有二。善與無記。無色亦然。通前為七。無漏分二。學與無學。通前為九。或說十二。欲界有四。謂善不善隱沒無記不隱沒無記。色界有三。除前不善。無色亦然。通前說十。無漏分二。學與無學通前十二。或說二十。欲界有八。生得善一。方便善二。不善為三。隱沒無記以為第四。身邊兩見名為隱沒。不隱無記別有四種。報生威儀工巧變化。通前為八。色界有六。除前不善及工巧心。余悉有之。無色四。除色界中威儀變化。有餘四種。但上二界一切煩惱皆名隱沒。不同欲界。此前十八是有漏心。無漏分二。學與無學。通前二十。細分無量。此等說為心念所緣。法念所緣要唯有三。一有為法。二無為法。三者理法。有為有二。一是心法。謂想行等。二非色心法。所謂十四不相應等。無為有三。虛空數滅及非數滅。理者所謂空無相等。細分無量。此等說為法念所緣。相別如是。次論斷
【現代漢語翻譯】 現代漢語譯本： 正如龍樹（Nagarjuna，印度佛教哲學家）所說。之前的三十六種或三種世間的分別說法，如果細分的話，可以有無量種。這些說法都是以受念（feelings）所緣（object of thought）為基礎的。開合不定，總的來說都是一心。或者可以分為兩種，即有漏（tainted）和無漏（untainted）。又可以根據記（recorded）、無記（unrecorded）、報（retribution）、非報（non-retribution）等標準分為兩種。或者說為三種，即善（wholesome）、惡（unwholesome）、無記（neutral）。又可以根據學（learning）、無學（no more learning needed）、非學非無學（neither learning nor no more learning needed）分為三種。或者說為四種，有漏分為三種，即善、惡、無記，無漏為一種。也可以說為五種，有漏分為三種，無漏分為兩種，即學與無學。或者說為六種，即六識心（six consciousnesses）。或者分為九種，欲界（desire realm）有三種，即善、惡、無記。界有二種，即善與無記。無色界（formless realm）也是如此。加起來是七種。無漏分為兩種，即學與無學。加起來是九種。或者說十二種，欲界有四種，即善、不善（unwholesome）、隱沒無記（obscured neutral）、不隱沒無記（unobscured neutral）。界有三種，除去之前的不善。無色界也是如此。加起來是十種。無漏分為兩種，即學與無學，加起來是十二種。或者說二十種，欲界有八種，生得善（innately wholesome）一種，方便善（acquired wholesome）兩種，不善為三種，隱沒無記作為第四種。身邊兩見（two views of self and surroundings）名為隱沒。不隱無記另有四種，即報生（retribution-born）、威儀（dignified）、工巧（skillful）、變化（transformative）。加起來是八種。界有六種，除去之前的不善及工巧心。其餘都有。無色界四種，除去中的威儀變化。有其餘四種。但上二界（two higher realms）的一切煩惱都名為隱沒，不同於欲界。此前十八種是有漏心。無漏分為兩種，即學與無學。加起來是二十種。細分的話有無量種。這些說法都是以心念（thought of mind）所緣為基礎的。法念（thought of dharma）所緣則只有三種，一是有為法（conditioned phenomena），二是無為法（unconditioned phenomena），三是理法（principle of dharma）。有為法有兩種，一是心法（mental phenomena），即想（perception）、行（volition）等，二是非色心法（non-material and non-mental phenomena），即十四不相應等（fourteen non-associated formations）。無為法有三種，虛空（space）、數滅（cessation by knowledge）、及非數滅（cessation without knowledge）。理是指空（emptiness）、無相（lack of characteristics）等。細分的話有無量種。這些說法都是以法念所緣為基礎的。相的區別就是這樣。接下來討論斷（severance）。
【English Translation】 English version: As Nagarjuna (Indian Buddhist philosopher) said. The previous thirty-six or three realms of different statements, if subdivided, can have countless kinds. These statements are all based on feelings as the object of thought. Opening and closing are uncertain, but in general, it is all one mind. Or it can be divided into two types, namely tainted and untainted. It can also be divided into two types according to recorded, unrecorded, retribution, and non-retribution. Or it can be said to be three types, namely wholesome, unwholesome, and neutral. It can also be divided into three types according to learning, no more learning needed, and neither learning nor no more learning needed. Or it can be said to be four types, the tainted is divided into three types, namely wholesome, unwholesome, and neutral, and the untainted is one type. It can also be said to be five types, the tainted is divided into three types, and the untainted is divided into two types, namely learning and no more learning needed. Or it can be said to be six types, namely the six consciousnesses. Or it can be divided into nine types, the desire realm has three types, namely wholesome, unwholesome, and neutral. realm has two types, namely wholesome and neutral. The formless realm is also like this. Adding up to seven types. The untainted is divided into two types, namely learning and no more learning needed. Adding up to nine types. Or it can be said to be twelve types, the desire realm has four types, namely wholesome, unwholesome, obscured neutral, and unobscured neutral. realm has three types, removing the previous unwholesome. The formless realm is also like this. Adding up to ten types. The untainted is divided into two types, namely learning and no more learning needed, adding up to twelve types. Or it can be said to be twenty types, the desire realm has eight types, innately wholesome one type, acquired wholesome two types, unwholesome three types, obscured neutral as the fourth type. The two views of self and surroundings are called obscured. There are four other types of unobscured neutral, namely retribution-born, dignified, skillful, and transformative. Adding up to eight types. realm has six types, removing the previous unwholesome and skillful mind. The rest all have it. The formless realm has four types, removing the dignified transformation in the . There are four other types. But all the afflictions of the two higher realms are called obscured, which is different from the desire realm. The previous eighteen types are tainted minds. The untainted is divided into two types, namely learning and no more learning needed. Adding up to twenty types. If subdivided, there are countless kinds. These statements are all based on the thought of mind as the object of thought. The thought of dharma as the object of thought has only three types, one is conditioned phenomena, the second is unconditioned phenomena, and the third is the principle of dharma. Conditioned phenomena have two types, one is mental phenomena, namely perception, volition, etc., and the second is non-material and non-mental phenomena, namely fourteen non-associated formations, etc. Unconditioned phenomena have three types, space, cessation by knowledge, and cessation without knowledge. Principle refers to emptiness, lack of characteristics, etc. If subdivided, there are countless kinds. These statements are all based on the thought of dharma as the object of thought. The difference in characteristics is like this. Next, we will discuss severance.
障差別。毗曇法中共念能斷。餘二不斷。良以共念多法相扶于治法所以能斷。自性念處單獨無力。故不能斷。問曰。彼宗無慧獨行。何須宣說慧獨不斷。釋言。智慧實不獨行。但為破彼無心數者。故說慧性獨不能斷。緣心普散而不專一。見境不明。所以不斷。又復緣念論境非行。所以不斷。問曰。見前七方便心齊不斷結。共相念處云何能斷。釋言。見前共念不斷。見道已上共相法念有能斷義。就此言耳。成實法中不說同時有共念義。唯慧獨斷。前後相資亦得共斷。大乘法中文無定判。以義推之。三種皆斷。良以菩薩心安實相隨所覺照皆除障故。三種念處辨之粗爾(此三門竟)。
次就有漏無漏分別。念處有二。一者獨法。一切觀行通攝為一四念觀門故名獨法。二者共法。約對余行共為三十七道品門名為共法。若就獨法四念處中攝行寬廣通漏無漏。若就共門小乘法中四念有漏。其無漏者判屬余門。大乘法中通漏無漏。始學有漏。成則無漏。大乘見前有無漏故。故地持言。云何大乘三十七品。菩薩于身不起妄想。亦復不取一切非性非非性。余念亦爾。是大乘三十七品。故知無漏。念處位中有此兩義。獨法共法余門悉爾。應當知(此四門竟)。
次論四念次第之義。以何義故初說身念乃至法念。解有二義。一粗
【現代漢語翻譯】 現代漢語譯本
障差別：在《毗曇法》中，共同的念才能斷除煩惱，其餘兩種（自性念處和緣念）不能斷除。這是因為共同的念有多種法相互扶助，有助於對治煩惱，所以能夠斷除。而自性念處是單獨的，力量不足，所以不能斷除。有人問：『他們宗派認為智慧不是單獨執行的，何必宣說智慧單獨不能斷除呢？』回答說：『智慧實際上不是單獨執行的，只是爲了破斥那些認為沒有心數的人，所以才說智慧的自性單獨不能斷除。』緣唸的心普散而不專一，見境不明，所以不能斷除。而且，緣念是討論境界，而不是實際的修行，所以不能斷除。有人問：『在見道之前的七方便心中，所有心都不能斷除煩惱，共同的相念處怎麼能斷除呢？』回答說：『見道之前的共同的念是不能斷除的，見道之後，共同的相法念才有斷除煩惱的意義，這裡是就這種情況說的。』《成實論》中沒有同時存在共同的唸的說法，只有智慧才能單獨斷除煩惱，前後相互資助也可以共同斷除。在大乘佛法中，經文沒有明確的判斷，但從道理上推斷，三種念處都能斷除煩惱。這是因為菩薩的心安住在實相中，隨著覺悟和觀照，都能消除障礙。以上是對三種念處的粗略辨析（以上是關於這三個方面的討論）。
接下來從有漏和無漏的角度來區分。念處有兩種：一種是獨法，一切觀行都包含在四念處觀門中，所以稱為獨法。另一種是共法，是相對於其他修行方法而言的，共同構成三十七道品，所以稱為共法。如果從獨法的角度來看，四念處中包含的修行範圍很廣，包括有漏和無漏。如果從共法的角度來看，在小乘佛法中，四念處是有漏的，而無漏的則歸屬於其他修行方法。在大乘佛法中，四念處既包括有漏也包括無漏，開始學習時是有漏的，成就之後就是無漏的。大乘在見道之前就有無漏的，所以《地持經》說：『什麼是大乘的三十七道品？菩薩對身體不起虛妄的念想，也不執取一切非自性或非非自性。對其他的念也是如此。』這就是大乘的三十七道品，所以知道它是無漏的。念處在修行位次中有這兩種含義：獨法和共法，其他修行方法也是如此，應當瞭解（以上是關於這四個方面的討論）。
接下來討論四念處的次第意義。為什麼首先說身念處，然後是受念處、心念處，最後是法念處？解釋有兩種意義：一是粗顯 English version
Obstacles and differences: In the Sarvastivada Abhidharma, only shared mindfulness can sever afflictions; the other two (self-nature mindfulness and object-oriented mindfulness) cannot. This is because shared mindfulness has multiple dharmas supporting each other, which helps to counteract afflictions, thus enabling severance. Self-nature mindfulness, being solitary, lacks the strength to sever afflictions. Someone asks: 'Their school believes that wisdom does not operate alone, so why declare that wisdom alone cannot sever afflictions?' The answer is: 'Wisdom does not actually operate alone, but it is said that the nature of wisdom alone cannot sever afflictions to refute those who believe there are no mental functions.' Object-oriented mindfulness is scattered and not focused, with unclear perception of objects, so it cannot sever afflictions. Moreover, object-oriented mindfulness discusses objects rather than actual practice, so it cannot sever afflictions. Someone asks: 'In the seven expedient minds before the path of seeing, all minds cannot sever fetters, so how can shared aspect mindfulness sever them?' The answer is: 'Shared mindfulness before the path of seeing cannot sever fetters. After the path of seeing, shared aspect dharma mindfulness has the meaning of severing afflictions, and this is what is being referred to here.' The Tattvasiddhi School does not say that shared mindfulness exists simultaneously; only wisdom can sever afflictions alone, and mutual assistance before and after can also sever them together. In Mahayana Buddhism, the scriptures do not have a definite judgment, but logically, all three mindfulnesses can sever afflictions. This is because the mind of a Bodhisattva abides in reality, and with awakening and contemplation, all obstacles are removed. The above is a rough analysis of the three mindfulnesses (this concludes the discussion of these three aspects).
Next, we distinguish from the perspective of defiled (with outflows) and undefiled (without outflows). There are two types of mindfulness: one is solitary dharma, where all contemplations are included in the four mindfulness practices, hence the name solitary dharma. The other is shared dharma, which is relative to other practices, jointly forming the thirty-seven limbs of enlightenment, hence the name shared dharma. If viewed from the perspective of solitary dharma, the scope of practice included in the four mindfulnesses is broad, encompassing both defiled and undefiled. If viewed from the perspective of shared dharma, in Theravada Buddhism, the four mindfulnesses are defiled, while the undefiled ones belong to other practices. In Mahayana Buddhism, the four mindfulnesses include both defiled and undefiled; the initial learning is defiled, and after accomplishment, it is undefiled. Mahayana has undefiled before the path of seeing, so the Bodhisattvabhumi Sutra says: 'What are the thirty-seven limbs of enlightenment in Mahayana? A Bodhisattva does not generate false thoughts about the body, nor does he grasp anything that is non-self-nature or non-non-self-nature. The same is true for other mindfulnesses.' This is the thirty-seven limbs of enlightenment in Mahayana, so it is known to be undefiled. Mindfulness in the stage of practice has these two meanings: solitary dharma and shared dharma, and the same is true for other practices, which should be understood (this concludes the discussion of these four aspects).
Next, we discuss the order of the four mindfulnesses. Why is body mindfulness mentioned first, followed by feeling mindfulness, mind mindfulness, and finally dharma mindfulness? There are two explanations: first, it is coarse
【English Translation】 Obstacle differences: In the Abhidharma, shared mindfulness can sever. The other two cannot. The reason is that shared mindfulness has many dharmas supporting each other in the treatment, so it can sever. Self-nature mindfulness is alone and powerless, so it cannot sever. Question: Their school does not have wisdom acting alone, why declare that wisdom alone cannot sever? Explanation: Wisdom does not actually act alone, but it is said that the nature of wisdom alone cannot sever in order to refute those who have no mental functions. Object-oriented mindfulness is scattered and not focused, and seeing the object is unclear, so it cannot sever. Moreover, object-oriented mindfulness discusses the object and is not practice, so it cannot sever. Question: Before seeing the seven expedient minds, all minds cannot sever fetters. How can shared aspect mindfulness sever? Explanation: Shared mindfulness before seeing cannot sever. Shared aspect dharma mindfulness above the path of seeing has the meaning of severing. This is what is being said here. The Chengshi School does not say that there is shared mindfulness at the same time. Only wisdom can sever alone. Mutual assistance before and after can also sever together. In Mahayana Buddhism, the text has no definite judgment. Judging from the meaning, all three sever. The reason is that the mind of a Bodhisattva is at peace with reality, and whatever is awakened and illuminated removes obstacles. The three mindfulnesses are roughly distinguished (this concludes the three aspects).
Next, distinguish between defiled and undefiled. There are two types of mindfulness: one is solitary dharma. All contemplations are universally included as one of the four mindfulness practices, so it is called solitary dharma. The other is shared dharma. It is called shared dharma in relation to other practices, jointly forming the thirty-seven limbs of enlightenment. If viewed from the perspective of solitary dharma, the scope of practice included in the four mindfulnesses is broad, encompassing both defiled and undefiled. If viewed from the perspective of shared dharma, in Theravada Buddhism, the four mindfulnesses are defiled. The undefiled ones are assigned to other practices. In Mahayana Buddhism, they are both defiled and undefiled. Initial learning is defiled, and accomplishment is undefiled. Mahayana has undefiled before seeing, so the Bodhisattvabhumi Sutra says: 'What are the thirty-seven limbs of enlightenment in Mahayana? A Bodhisattva does not generate false thoughts about the body, nor does he grasp anything that is non-self-nature or non-non-self-nature. The same is true for other mindfulnesses.' This is the thirty-seven limbs of enlightenment in Mahayana, so it is known to be undefiled. Mindfulness in the stage of practice has these two meanings: solitary dharma and shared dharma. All other practices are the same. It should be known (this concludes the four aspects).
Next, discuss the meaning of the order of the four mindfulnesses. For what reason is body mindfulness first, followed by feeling mindfulness, and then mind mindfulness, and finally dharma mindfulness? There are two meanings: one is coarse
細次第。色粗易觀。是故先說。受細前色粗於後二。如人所患手。足等痛受心先覺。是故次辨。心體雖復細于想行但想及行與無為法合為法念。法念最細。心粗于彼。故次明心。后說其法。二觀求次第。凡夫本來男為女色女為男色而生煩惱。故先觀身。又色是其入法初門。故先觀身。見身不凈便作是念。云何眾生樂著此色由樂受貪。故次觀受。復更推求誰受是樂。所謂心識。故次觀心。復更求誰使是心。所謂我也。故后觀法。次第如是(此五門竟)。
次辨觀相。其修行者既出家已先持凈戒。于寂靜定於內外色觀察不凈。為厭自身觀自身色為五不凈。一種子不凈。是身過去業與煩惱而為種子。現在父母精血為種。名種不凈。二住處不凈。在母腹中生藏之下熟藏之上安置己體。三自體不凈。三十六物整合己體。四自相不凈。九孔常流。兩眼兩耳兩鼻及口大小便道是九孔也。眼出眵淚耳出結聹。鼻中出洟口出涎吐。大小便道流出屎尿。五畢竟不凈。此身死已蟲食成糞。火燒為灰。埋之成土。究竟推求都無凈相。是故名為畢竟不凈。若心散亂念身無常三惡道苦佛法欲滅。以此鞭心還令安住不凈觀中。為厭他身須觀外色以為九想。所謂死相膀脹青淤膿爛破壞血涂蟲食骨瑣分離是九想也。大智論中少一死想。加一燒想合以
【現代漢語翻譯】 現代漢語譯本 細次第：色（Rūpa，物質）是粗顯且容易觀察的，因此先說。受（Vedanā，感受）是細微的，而之前的色相對於之後的想（Saṃjñā，知覺）和行（Saṃskāra，意志）來說是粗顯的。比如，人患手腳等處的疼痛時，心先感覺到，所以接著辨別受。心（Citta/Manas，心識）的本體雖然比想和行細微，但想和行與無為法（Asaṃskṛta-dharma，無為法）結合，成為法念（Dharma-smṛti，法念）。法念最細微，心相對於法念是粗顯的，所以接著說明心，最後說其法。這是二觀（兩個觀法）尋求的次第。 凡夫本來對男人來說，女人是悅目的，對女人來說，男人是悅目的，因此產生煩惱。所以先觀察身體。而且色是進入佛法的最初之門，所以先觀察身體。見到身體是不清凈的，就產生這樣的念頭：為什麼眾生如此執著于這個色身？因為貪戀感受。所以接著觀察感受。又進一步推求是誰在感受快樂？是心識。所以接著觀察心。又進一步尋求是誰在驅使這個心？是『我』。所以最後觀察法。次第就是這樣。（以上是五門的內容） 接著辨別觀相：修行者出家之後，首先持守清凈的戒律，在寂靜的地方，于內外之色觀察不清凈。爲了厭惡自身，觀察自身之色為五種不凈：第一是種子不凈，這個身體是過去業和煩惱的種子，現在父母的精血是種子，名為種子不凈。第二是住處不凈，在母親的腹中，位於生藏之下，熟藏之上安放自己的身體。第三是自體不凈，由三十六種不凈之物組成自己的身體。第四是自相不凈，九孔經常流出不凈之物。兩眼、兩耳、兩鼻以及口、大小便道，就是這九孔。眼睛流出眼屎眼淚，耳朵流出耳垢，鼻中流出鼻涕，口中流出唾液，大小便道流出屎尿。第五是畢竟不凈，這個身體死後，被蟲子吃掉變成糞便，火燒成灰，埋入土中變成泥土。最終推求，都沒有清凈的相狀。所以名為畢竟不凈。如果心散亂，想到身體無常，三惡道苦，佛法將要滅亡，用這些來鞭策自己的心，使其安住在不凈觀中。爲了厭惡他人的身體，需要觀察外色，用九想觀：死相、膨脹、青瘀、膿爛、破壞、血涂、蟲食、骨瑣、分離，這就是九想。大智論中少了一個死想，增加了一個燒想，合起來。
【English Translation】 English version The subtle order: Rūpa (matter) is coarse and easy to observe, therefore it is discussed first. Vedanā (feeling) is subtle, and the preceding Rūpa is coarser than the subsequent Saṃjñā (perception) and Saṃskāra (volition). For example, when a person suffers pain in their hands or feet, the mind feels it first, so Vedanā is discerned next. Although the essence of Citta/Manas (mind) is more subtle than Saṃjñā and Saṃskāra, Saṃjñā and Saṃskāra combine with Asaṃskṛta-dharma (unconditioned dharma) to become Dharma-smṛti (mindfulness of dharma). Dharma-smṛti is the most subtle, and the mind is coarser than it, so the mind is explained next, and finally the dharma. This is the order sought by the two contemplations. Ordinary people naturally find women attractive to men and men attractive to women, thus giving rise to afflictions. Therefore, the body is observed first. Moreover, Rūpa is the initial gateway to entering the Dharma, so the body is observed first. Seeing that the body is impure, the thought arises: Why are sentient beings so attached to this Rūpa? Because of craving for feelings. Therefore, Vedanā is observed next. Furthermore, who is experiencing pleasure? It is consciousness. Therefore, the mind is observed next. Again, who is driving this mind? It is 'I'. Therefore, Dharma is observed last. The order is thus. (This concludes the five gates). Next, discerning the aspects of contemplation: After a practitioner has left home, they first uphold pure precepts, and in a quiet place, observe the impurity of both internal and external Rūpa. To厭惡(yànwù, detest) one's own body, one contemplates one's own Rūpa as five kinds of impurity: First is the impurity of the seed, this body is the seed of past karma and afflictions, and the essence and blood of the present parents are the seed, called the impurity of the seed. Second is the impurity of the dwelling place, in the mother's womb, located below the 生藏(shēngzàng, raw organ) and above the 熟藏(shú zàng, ripe organ), one's body is placed. Third is the impurity of the self, one's body is composed of thirty-six impure things. Fourth is the impurity of the self-aspect, the nine orifices constantly flow out impure things. The two eyes, two ears, two nostrils, and the mouth, and the paths of urination and defecation are the nine orifices. The eyes discharge rheum and tears, the ears discharge earwax, the nose discharges mucus, the mouth discharges saliva, and the paths of urination and defecation discharge feces and urine. Fifth is the ultimate impurity, after this body dies, it is eaten by worms and becomes feces, burned into ashes, and buried in the soil and becomes earth. Ultimately, there is no pure aspect to be found. Therefore, it is called ultimate impurity. If the mind is scattered, thinking of the impermanence of the body, the suffering of the three evil paths, and the Dharma about to perish, use these to鞭策(biāncè, spur on) one's own mind, so that it abides in the contemplation of impurity. In order to厭惡(yànwù, detest) the bodies of others, it is necessary to observe external Rūpa, using the nine contemplations: death, bloating, 青淤(qīngyū, lividity), festering, destruction, blood-smeared, worm-eaten, skeletal remains, separation, these are the nine contemplations. In the Mahāprajñāpāramitāśāstra, one contemplation of death is missing, and one contemplation of burning is added, combined with.
為九。此義如前九想章中具廣分別。身念如是。身雖不凈若少有樂事亦可樂。故次觀受。見唯是苦。是義云何。受有三種。所謂苦樂不苦不樂。苦受之中即具三苦。所謂苦苦壞苦行苦。樂舍二受各具二苦。所謂行苦壞苦。如涅槃說。此義廣釋如四諦章。受雖如是若少有常事亦為可樂。故次觀心。見其心相生滅流注。如旋火輪分分各異。心相如是。無常有三。一分段無常。六道心別。二念無常。于剎那間四相遷流。三者自性不成實無常。有為虛集無一常性。此義如前優陀那章具廣分別。心念如是。心雖無常若有神我自在作用事猶可樂。故次觀法。見唯無我。無我有二。一眾生無我。二法無我。是義如前無我章中具廣分別(此六門竟)。
次依經辨釋。身念處中初觀內身。次觀外身。后二合觀。何者是內而復云外。若就十二入中分別。一切眾生六根為內。六塵為外。今四念中自身名內。他身為外。何故初別而後總乎。釋有二義。一破患不同。有人著內情多著外情少。如人為身棄捨父母妻子財物。著內多故須教觀內。或復有人著外情多著內情少。如人為財亡身沒命。著外多故須教觀外。有人俱著故須合觀。二隨觀。次第行者本來於自身中。取有凈相。故先觀內。內求不得謂外有之。故復觀外。向前觀內不及其外。觀外
【現代漢語翻譯】 現代漢語譯本：為九。這個意義如同前面九想章中詳細分別的那樣。身念處是這樣。身體雖然不凈，如果稍微有些快樂的事情，也還是可以貪戀的。所以接著觀察感受，發現只有痛苦。這個意義是什麼呢？感受有三種，分別是苦受、樂受、不苦不樂受。苦受之中就包含了三種苦，分別是苦苦、壞苦、行苦。樂受和舍受各自包含兩種苦，分別是行苦、壞苦。如同《涅槃經》所說。這個意義的詳細解釋在四諦章中。感受雖然是這樣，如果稍微有些恒常的事情，也還是可以貪戀的。所以接著觀察心，看到心的相狀是生滅流注，如同旋轉的火輪，每一部分都各不相同。心的相狀是這樣。無常有三種：一是分段無常，六道眾生的心各不相同；二是念無常，在剎那之間，四相遷流；三是自性不成實無常，有為法虛假聚合，沒有一個恒常的性質。這個意義如同前面優陀那章中詳細分別的那樣。心念處是這樣。心雖然無常，如果有個神我自在作用的事情，還是可以貪戀的。所以接著觀察法，發現只有無我。無我有兩種：一是眾生無我，二是法無我。這個意義如同前面無我章中詳細分別的那樣（這六門結束）。 接著依據經文辨別解釋。身念處中，先觀察內身，再觀察外身，然後兩者合起來觀察。什麼是內，什麼又是外呢？如果就十二入（指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）中分別，一切眾生的六根是內，六塵是外。現在四念處中，自身叫做內，他身叫做外。為什麼先分別，然後總合呢？解釋有兩種意義：一是破除執著的側重點不同。有人執著于自身的情感多，執著于外在的情感少。比如有人爲了自身，拋棄父母妻子財物。因為執著于自身多，所以需要教導他觀察內身。或者有人執著于外在的情感多，執著于自身的情感少。比如有人爲了錢財，喪身失命。因為執著于外在多，所以需要教導他觀察外身。有人兩者都執著，所以需要合起來觀察。二是隨順觀行的次第。修行人本來在自身中，取著清凈的相狀，所以先觀察內身。在內身中求不得，就認為外身有。向前觀察內身，不能及於外身，觀察外身
【English Translation】 English version: It is ninefold. This meaning is fully and extensively explained in the preceding chapter on the Nine Contemplations. Such is the contemplation of the body. Although the body is impure, if there is even a little pleasure, it can still be clung to. Therefore, one next contemplates feeling, seeing only suffering. What does this meaning entail? There are three kinds of feeling: namely, painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Within painful feeling are contained three sufferings: the suffering of suffering, the suffering of change, and the suffering of conditioning. Pleasant and neutral feelings each contain two sufferings: the suffering of conditioning and the suffering of change. As stated in the Nirvana Sutra. This meaning is extensively explained in the chapter on the Four Noble Truths. Although feeling is such, if there is even a little permanence, it can still be clung to. Therefore, one next contemplates the mind, seeing its characteristics of arising, ceasing, and flowing, like a revolving fire wheel, each part different. Such are the characteristics of the mind. Impermanence is threefold: first, sectional impermanence, where the minds of the six realms are different; second, moment-to-moment impermanence, where the four characteristics (arising, abiding, changing, ceasing) shift in an instant; third, impermanence of unreal nature, where conditioned phenomena are falsely assembled, lacking any permanent nature. This meaning is fully and extensively explained in the preceding chapter on Udana. Such is the contemplation of the mind. Although the mind is impermanent, if there were a self with independent agency, it could still be clung to. Therefore, one next contemplates phenomena, seeing only no-self. No-self is twofold: the no-self of beings and the no-self of phenomena. This meaning is fully and extensively explained in the preceding chapter on No-Self (these six gates are completed). Next, based on the sutras, we discern and explain. In the contemplation of the body, one first contemplates the internal body, then the external body, and finally combines the two for contemplation. What is internal and what is external? If we differentiate based on the twelve entrances (the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and mental objects), the six sense organs of all beings are internal, and the six sense objects are external. In the present Four Foundations of Mindfulness, one's own body is called internal, and the bodies of others are called external. Why differentiate first and then combine? There are two meanings in the explanation: first, the focus of breaking attachments differs. Some people are more attached to internal feelings and less attached to external feelings. For example, some people abandon their parents, wives, children, and possessions for the sake of their own bodies. Because they are more attached to the internal, they need to be taught to contemplate the internal body. Or some people are more attached to external feelings and less attached to internal feelings. For example, some people lose their lives for the sake of wealth. Because they are more attached to the external, they need to be taught to contemplate the external body. Some people are attached to both, so they need to combine the two for contemplation. Second, it follows the order of practice. Practitioners originally grasp at pure appearances in their own bodies, so they first contemplate the internal body. If they cannot find it in the internal body, they think it exists in the external body. Contemplating the internal body first does not encompass the external body, contemplating the external body
之時復不及內。是故第三內外合觀。就觀內中。經文說言。觀內身循身觀。精勤一心除世貪憂。觀內身者樹別所觀。循身觀者顯其觀相。循猶順也。
其身相審悉觀察名循身觀。精勤一心明其觀儀。行者今欲破壞身相。非勤不辦。故須精勤。故龍樹云。離別常人易。離別知識難。離別知識易。離別親戚難。離別親戚易。離別己身難。行者今欲離己身必須精勤。勤由專意故曰一心。除世貪憂彰雜所離。何故偏說除世貪憂。龍樹釋言。行者此中多生貪憂。故偏說除。云何多生始棄五欲。念本所愛故多生貪。未得道法故多生憂。是故偏言除世貪憂。又復貪者凡夫起貪難捨。受生力強三毒之初。故煩惱中偏說除貪。憂根一向貪慾者起。障定最重。禪中先離。故五受中偏說除憂。若說除貪余結隨亡。若說除憂余受隨遣。譬如破竹初節為難。若破初節餘節皆隨。貪憂亦爾。下明觀外及觀內外。類亦同然。就受念中亦初觀內次外后合。十二入中受唯是外法。入收故。今四念中自受為內他受為外。又複意識相應為內。五識相應名之為外。亦得定受說之為內。散受為外。於此內外初別後總。就心念中亦初觀內次外后總。十二入中心唯是內意根攝故。今四念中自心為內。他心為外。又複意識名之為內。五識名外。亦得定心說以為內。
散心為外。就法念中亦初觀內。次外后總。內謂心法。外者所謂非色非心不相應行及三無為。于中觀相悉同初門。
次辨四勤。五門分別。一釋其名。二定體性。三分別行。四論先後。五廣辨相。名字如何。言正勤者。策修不惰。名之為勤。勤心不邪。說以為正。問曰。何故念處及根力等。皆不言正此獨論之。龍樹釋言。精進發動喜入邪中。為防彼過故偏論正。以此正勤多發動故。如諸外道。多皆策勤而隨邪倒。翻離彼過說為正矣(此一門竟)。
次定體性。此四正勤皆用精進心數為體。體雖是一。隨能分四。故論說言。如一念燈備具四能。亦能燋炷亦能盡油。亦能熱器亦能破闇。正勤亦爾。備具四能故得分四。問曰。彼燈一念四能。正勤不爾。前後分四。云何似喻。釋言。立喻法不一種。或取少分或取多分或復全取。今所立喻少分非全。不可齊責。又精進中亦有一念具四能義。如一念道現起之時。令已生惑為因不成名斷已生。當來惑果遮令不起名斷未生。即此道行從來未起。今始修起名修未生。添助前善令其增廣名修已生。行就斯義說如燈矣。問曰。勤數局唯在善。亦通余義。論者不同。毗曇法中勤唯在善。善大地中精進數故。成實法中勤通三性。今論善勤。簡別餘二說為正矣。問曰。念處論說有三。
【現代漢語翻譯】 現代漢語譯本： 散亂的心向外馳散。即使在法念中，也是先觀察內在，然後是外在，最後是總觀。內在指的是心法（Citta-dharma，心理現象）。外在指的是非色（non-rūpa，非物質）、非心不相應行（citta-viprayukta-saṃskāra，既非物質也非精神的行蘊）以及三種無為法（trayo 'saṃskṛtā dharmā，三種無為法：虛空無為、擇滅無為、非擇滅無為）。在這些觀想中，觀想的相狀與最初的法門相同。 接下來辨析四正勤（catvāri samyak-pradhānāni，四種正確的努力）。從五個方面進行分別：一、解釋名稱；二、確定體性；三、分別修行；四、討論先後順序；五、廣泛辨析相狀。名稱是什麼呢？被稱為『正勤』，是因為它鞭策修行者不懈怠，所以稱為『勤』。勤奮的心不偏離邪道，所以稱為『正』。有人問：為什麼念處（smṛtyupasthāna，四念住）、根（indriya，五根）、力（bala，五力）等都不說『正』，唯獨這裡論述『正』呢？龍樹（Nāgārjuna）解釋說：精進（vīrya，努力）發動時容易陷入邪道中，爲了防止這種過失，所以特別論述『正』。因為這種正勤容易發動。就像許多外道（tīrthika，非佛教修行者）一樣，大多鞭策勤奮卻跟隨邪道而顛倒。爲了遠離他們的過失，所以稱為『正』。（第一部分結束） 接下來確定體性。這四正勤都以精進心數（vīrya-caitasika，努力的心所）為體性。體性雖然是一個，但隨著其功能而分為四種。所以論中說：就像一盞燈，具備四種功能。既能燒焦燈芯，也能耗盡燈油，也能加熱器物，也能破除黑暗。正勤也是這樣，具備四種功能，所以分為四種。有人問：那盞燈一念之間具備四種功能，正勤不是這樣，而是前後分為四種，怎麼能用燈來比喻呢？解釋說：建立比喻的方法不是隻有一種，有的取少部分，有的取大部分，有的全部都取。現在所立的比喻是取少部分而不是全部，不能完全責備。而且精進中也有一念具備四種功能的含義。比如一念道（mārga，道）現起的時候，使已經產生的迷惑因為沒有因緣而不能成立，這稱為斷已生（prahāṇa，斷除已生之惡）。遮止將來的迷惑之果不再生起，這稱為斷未生（aprahāṇa，斷除未生之惡）。這個道行從來沒有生起過，現在開始修起，這稱為修未生（bhāvanā，修未生之善）。增添幫助之前的善法，使它增長廣大，這稱為修已生（abhāvanā，修已生之善）。修行就遵循這個意義，所以說像燈一樣。有人問：勤奮這個心數侷限於善法，還是也通於其他？論師們的說法不同。在毗曇（Abhidharma，阿毗達摩）的法中，勤奮只存在於善法中，因為精進是善大地法中的心數。在成實論（Satyasiddhi-śāstra）的法中，勤奮通於三性（tri-svabhāva，善、惡、無記）。現在論述的是善的勤奮，爲了區別于其餘兩種，所以稱為『正』。有人問：念處論中說有三種。
【English Translation】 English version: Scattered mind goes outward. Even in mindfulness of Dharma, one first observes the internal, then the external, and finally the general. The internal refers to Citta-dharma (mental phenomena). The external refers to non-rūpa (non-material), citta-viprayukta-saṃskāra (neither material nor mental formations), and the three asaṃskṛtā dharmā (three unconditioned dharmas: ākāśa-asaṃskṛta, nirodha-asaṃskṛta, and anirodha-asaṃskṛta). In these contemplations, the aspects of contemplation are the same as in the initial gate. Next, we distinguish the four samyak-pradhānāni (Four Right Exertions). We differentiate them in five aspects: 1. Explaining the name; 2. Defining the essence; 3. Differentiating the practice; 4. Discussing the order; 5. Broadly distinguishing the characteristics. What is the name? It is called 'Right Exertion' because it urges practitioners not to be lazy, hence it is called 'exertion'. The diligent mind does not deviate into wrong paths, hence it is called 'right'. Someone asks: Why do smṛtyupasthāna (Four Foundations of Mindfulness), indriya (Five Roots), bala (Five Powers), etc., not use the term 'right', but only this one does? Nāgārjuna explains: When vīrya (effort) is initiated, it easily falls into wrong paths. To prevent this fault, 'right' is specifically discussed. Because this right exertion is easily initiated. Like many tīrthika (non-Buddhist practitioners), most of them urge diligence but follow wrong paths and are inverted. To be apart from their faults, it is called 'right'. (End of the first part) Next, we define the essence. These four Right Exertions all use vīrya-caitasika (the mental factor of effort) as their essence. Although the essence is one, it is divided into four according to its functions. Therefore, the treatise says: Like a lamp, it possesses four functions. It can scorch the wick, exhaust the oil, heat the vessel, and break the darkness. Right Exertion is also like this, possessing four functions, hence it is divided into four. Someone asks: That lamp possesses four functions in one moment, but Right Exertion is not like that, but is divided into four sequentially. How can it be compared to a lamp? It is explained: The method of establishing a metaphor is not only one kind. Some take a small part, some take a large part, and some take all. The metaphor established now takes a small part, not all, so it cannot be fully blamed. Moreover, in effort, there is also the meaning of one moment possessing four functions. For example, when one moment of mārga (path) arises, it causes the already arisen afflictions to not be established due to the lack of conditions, which is called prahāṇa (abandoning what has arisen). Preventing the future fruits of afflictions from arising, which is called aprahāṇa (preventing what has not arisen). This path has never arisen before, and now it begins to be cultivated, which is called bhāvanā (cultivating what has not arisen). Adding and assisting the previous good dharmas, causing them to increase and expand, which is called abhāvanā (cultivating what has arisen). Practice follows this meaning, so it is said to be like a lamp. Someone asks: Is the mental factor of effort limited to good dharmas, or does it also extend to others? The opinions of the commentators differ. In the Abhidharma, effort only exists in good dharmas, because effort is a mental factor in the great good dharmas. In the Satyasiddhi-śāstra, effort extends to the tri-svabhāva (three natures: good, evil, and neutral). Now we are discussing good effort, to distinguish it from the other two, so it is called 'right'. Someone asks: The Mindfulness Sutra says there are three.
自性共緣。正勤如何。大智論中宣說。正勤有其二種。自性及共。言自性者論自釋言。為求道故起於四種精進心數。名為自性。共者論言。精進為首因緣生道。若漏無漏若色非色。如是一切悉為正勤是名為共。亦應有緣。文略不說。所策之行即為緣也。(此二門竟)。
次分別行。精進之數通策諸行。隨行異論門別難計。今據一門且分為四。四中前二明勤斷惡。后二修善。惡止。善行。義之次第。惡有已未。善有曾當。故分四種。問曰。已惡起已謝往現今無體。當何所斷。解有三義。一已生惡雖謝過去當本起時有其為因生后之義。現修對治絕其為因生后之義。名斷已生。二已生惡雖謝過去現在心邊有得得之。斷其現得令其過惡不來屬已。名斷已生。三已起惡雖滅過去種類續生。現修對治絕其種類名斷已生。問曰。若斷已生種類便得名為斷已生者。類在未來何故不名斷未生乎。釋言。細求可斷種類實是未生。但此是其已生種類為別一向全未起者說斷已生。問曰。已善起之已竟。云何可修。釋有三義。一已生善當本起時有其為因生后之義。現修善法令過去善為因義成名修已生。二現起得得過去善令不失壞名修已生。如見道中十五心邊皆有得生得於前善。如是一切。三已生善雖起已竟而其種類次第後續。于彼種類未起
【現代漢語翻譯】 現代漢語譯本：自性共緣。正勤（Samyag-vyayama，八正道之一，正確的努力）如何？《大智度論》（Mahaprajnaparamita-sastra）中宣說，正勤有兩種，自性和共。說到自性，《大智度論》自己解釋說：『爲了求道，生起四種精進的心所，名為自性。』共，《大智度論》說：『精進為首，因緣生道，無論是漏（煩惱）還是無漏（無煩惱），無論是色（物質）還是非色（精神），像這樣的一切都屬於正勤，這叫做共。』也應該有緣，經文中省略沒有說。所策勵的行為就是緣。（以上是自性共緣兩門）。
其次分別行。精進的心所普遍策勵各種行為，隨著行為的不同，討論的門類也難以計數。現在根據一個門類，暫且分為四種。四種中，前兩種說明勤奮地斷除惡，后兩種說明修習善。斷惡，行善，是義理的次第。惡有已生和未生，善有已生和當生，所以分為四種。問：已生的惡已經過去，現在沒有實體，應當斷除什麼？解答有三種含義：一、已生的惡雖然已經過去，但在最初生起的時候，有作為因產生後續的意義。現在修習對治法，斷絕它作為因產生後續的意義，叫做斷已生。二、已生的惡雖然已經過去，但在現在的心邊有『得』（prapti，獲得）生起，斷除現在的『得』，使過去的惡不來屬於自己，叫做斷已生。三、已生的惡雖然滅去過去，但種類相續產生。現在修習對治法，斷絕它的種類，叫做斷已生。問：如果斷除已生的種類，便可以叫做斷已生，那麼種類在未來，為什麼不叫做斷未生？解釋說：仔細推求，可以斷除的種類實際上是未生。但這指的是已生種類，爲了區別完全沒有生起的種類，所以說斷已生。問：已生的善已經生起完畢，如何可以修習？解釋有三種含義：一、已生的善在最初生起的時候，有作為因產生後續的意義。現在修習善法，使過去的善作為因的意義成就，叫做修已生。二、現在生起『得』，使過去的善不失壞，叫做修已生。例如見道（darshana-marga）中，十五個心念邊都有『得』生起，獲得之前的善，像這樣的一切。三、已生的善雖然生起完畢，但它的種類次第後續，對於那些種類未生起的情況……
【English Translation】 English version: Self-Nature and Common Condition. How about Right Diligence (Samyag-vyayama, one of the Eightfold Path, right effort)? It is declared in the Mahaprajnaparamita-sastra that Right Diligence has two types: self-nature and common. Regarding self-nature, the Mahaprajnaparamita-sastra itself explains: 'For the sake of seeking the path, arising the four kinds of diligent mental factors is called self-nature.' Common, the Mahaprajnaparamita-sastra says: 'Diligence is the head, the condition for generating the path, whether it is with outflows (afflictions) or without outflows (no afflictions), whether it is form (matter) or non-form (spirit), all such things belong to Right Diligence, this is called common.' There should also be a condition, which is omitted in the text. The behavior that is encouraged is the condition. (The above are the two doors of self-nature and common condition).
Next, distinguishing the practices. The mental factor of diligence universally encourages various behaviors. As the behaviors differ, the categories of discussion are difficult to count. Now, according to one category, let's temporarily divide it into four types. Among the four types, the first two explain diligently cutting off evil, and the latter two explain cultivating good. Cutting off evil and practicing good is the order of meaning. Evil has already arisen and not yet arisen, good has already arisen and will arise, so it is divided into four types. Question: The evil that has already arisen has passed, and now has no substance, what should be cut off? The answer has three meanings: 1. Although the evil that has already arisen has passed, when it first arose, it had the meaning of being a cause to produce the subsequent. Now, cultivating the antidote cuts off its meaning as a cause to produce the subsequent, which is called cutting off what has already arisen. 2. Although the evil that has already arisen has passed, there is 'attainment' (prapti, acquisition) arising in the current mind, cutting off the current 'attainment' so that the past evil does not belong to oneself, which is called cutting off what has already arisen. 3. Although the evil that has already arisen has ceased in the past, the types continue to arise. Now, cultivating the antidote cuts off its types, which is called cutting off what has already arisen. Question: If cutting off the types that have already arisen can be called cutting off what has already arisen, then the types are in the future, why is it not called cutting off what has not yet arisen? The explanation is: Upon careful examination, the types that can be cut off are actually not yet arisen. But this refers to the types that have already arisen, in order to distinguish the types that have not arisen at all, so it is said to cut off what has already arisen. Question: The good that has already arisen has already arisen completely, how can it be cultivated? The explanation has three meanings: 1. When the good that has already arisen first arose, it had the meaning of being a cause to produce the subsequent. Now, cultivating good dharmas makes the meaning of the past good as a cause accomplished, which is called cultivating what has already arisen. 2. Now, 'attainment' arises, so that the past good is not lost, which is called cultivating what has already arisen. For example, in the path of seeing (darshana-marga), there is 'attainment' arising on the side of the fifteen thoughts, acquiring the previous good, like all of this. 3. Although the good that has already arisen has arisen completely, its types continue in sequence, regarding the situation where those types have not arisen...
之者策修令起添助前善名修已生。問曰。彼類其實未起。何故說之修已生乎。此同前釋。為別一向全未起者故助前善名修已生(此三門竟)。
次論先後。前離惡中或有先說斷已生惡。或有先說斷未生惡。是義云何。解有五種。一約起惑次第分別先斷已生。已生粗故后斷未生。未生細故如初地障粗而先起。是故先斷。二地之障細而後起。是故后除。如是一切。二四住無明相對分別。無明先成名為已生。四住煩惱從緣後起名為未生。若從是義先斷未生后除已生。未生四住浮粗易遣。是故先斷。已生無明微細難離。是故后除。三約煩惱成起分別。一切煩惱皆有成起。過去煩惱曾起謝往。熏于本識無明地中聚積成種名為成就。即前煩惱種類續生名為現起。現起望前名為未生。若從是義亦得宣說先斷未生后除已生。是義云何。道起之時先修方便遮伏現起。令未生者不得現行名斷未生。后斷本來所成種子名斷已生。四約煩惱及得分別。於此門中亦得宣說先斷未生后斷已生。是義云何。聖道初起先斷心邊煩惱之得。令后不續名斷未生。以得斷故令過煩惱不來屬已。名斷已生。五約煩惱因果分別。過去煩惱生后名因。未來煩惱起前稱果。因名已生果名未生。就此門中已生未生斷在一時。是義云何。惑因過去惑果未來。道起于中
【現代漢語翻譯】 現代漢語譯本： （關於）那些已經發起（善行）的人，（他們的）策略是繼續修習，以便增添和幫助之前的善名，修習已經產生。（有人）問道：『那些（善行）實際上還沒有發起，為什麼說他們的修習已經產生了呢？』這和之前的解釋相同，爲了區分那些完全沒有發起（善行）的人，所以說幫助之前的善名，修習已經產生。（這三個方面結束）。
接下來討論先後順序。在之前討論的『遠離惡行』中，有時先說斷除已經產生的惡行，有時先說斷除尚未產生的惡行，這其中的含義是什麼呢？解釋有五種：第一種是根據生起迷惑的次第來分別，先斷除已經產生的（惡行），因為已經產生的（惡行）比較粗重；后斷除尚未產生的（惡行），因為尚未產生的（惡行）比較細微。例如，初地的障礙粗重而先產生，所以先斷除。二地的障礙細微而後產生，所以後斷除。一切情況都是如此。第二種是相對於四住地無明（catuh-sthānika-avidyā，四種根本煩惱的無明）來分別。無明先形成，稱為『已生』。四住煩惱（catuh-sthānika-klesa，欲界、色界、無色界有頂天的四種煩惱）從因緣后產生，稱為『未生』。如果從這個意義上說，先斷除未生的（煩惱），后斷除已生的（煩惱）。未生的四住煩惱輕浮粗糙，容易去除，所以先斷除。已生的無明微細難以斷除，所以後斷除。第三種是根據煩惱的成就和生起來分別。一切煩惱都有成就和生起。過去的煩惱曾經生起，然後消逝，薰染在根本識（mula-vijnana，阿賴耶識的別名）的無明地中，聚整合為種子，稱為『成就』。之前的煩惱種類繼續產生，稱為『現起』。現起相對於之前（的煩惱）來說，稱為『未生』。如果從這個意義上說，也可以宣說先斷除未生的（煩惱），后斷除已生的（煩惱）。這是什麼含義呢？道（marga，修行之路）生起的時候，先修習方便，遮止和降伏現起的（煩惱），使尚未產生的（煩惱）不能現行，稱為『斷未生』。后斷除本來成就的種子，稱為『斷已生』。第四種是根據煩惱和獲得（dharma-prapti，證得）來分別。在這個方面，也可以宣說先斷除未生的（煩惱），后斷除已生的（煩惱）。這是什麼含義呢？聖道（arya-marga，聖者的修行之路）初起的時候，先斷除心邊的煩惱之得，使之後不再繼續，稱為『斷未生』。因為獲得（dharma-prapti）被斷除，所以使過去的煩惱不再屬於自己，稱為『斷已生』。第五種是根據煩惱的因果來分別。過去的煩惱生起之後稱為『因』，未來的煩惱生起之前稱為『果』。因稱為『已生』，果稱為『未生』。就這個方面來說，已生和未生的斷除是在同一時間進行的。這是什麼含義呢？迷惑的因是過去（的迷惑），迷惑的果是未來（的迷惑），道（marga）在中間生起。
【English Translation】 English version: Those who have initiated (good deeds), their strategy is to continue practicing in order to add to and assist the previous good name, the practice has already arisen. (Someone) asks: 'Those (good deeds) have not actually arisen, why is it said that their practice has already arisen?' This is the same as the previous explanation, in order to distinguish those who have not initiated (good deeds) at all, therefore it is said to assist the previous good name, the practice has already arisen. (These three aspects are finished).
Next, let's discuss the order of priority. In the previous discussion of 'abandoning evil deeds,' sometimes it is said to first cut off the evil deeds that have already arisen, and sometimes it is said to first cut off the evil deeds that have not yet arisen. What is the meaning of this? There are five explanations: The first is to distinguish according to the order of arising of delusion, first cutting off the (evil deeds) that have already arisen, because the (evil deeds) that have already arisen are coarser; later cutting off the (evil deeds) that have not yet arisen, because the (evil deeds) that have not yet arisen are more subtle. For example, the obstacles of the first ground (bhumi, stage of bodhisattva) are coarse and arise first, so they are cut off first. The obstacles of the second ground are subtle and arise later, so they are removed later. This is the case for everything. The second is to distinguish relative to the four abodes of ignorance (catuh-sthānika-avidyā). Ignorance is formed first, called 'already arisen.' The four abodes of affliction (catuh-sthānika-klesa) arise later from conditions, called 'not yet arisen.' If from this meaning, first cut off the (afflictions) that have not yet arisen, and then remove the (afflictions) that have already arisen. The four abodes of affliction that have not yet arisen are light and coarse, and easy to remove, so they are cut off first. The ignorance that has already arisen is subtle and difficult to remove, so it is removed later. The third is to distinguish according to the accomplishment and arising of afflictions. All afflictions have accomplishment and arising. Past afflictions have arisen and then disappeared, perfuming the ground of ignorance in the fundamental consciousness (mula-vijnana), gathering to become seeds, called 'accomplishment.' The previous kinds of afflictions continue to arise, called 'manifestation.' Manifestation, relative to the previous (afflictions), is called 'not yet arisen.' If from this meaning, it can also be declared that first cut off the (afflictions) that have not yet arisen, and then remove the (afflictions) that have already arisen. What is the meaning of this? When the path (marga) arises, first practice expedient means to prevent and subdue the manifested (afflictions), so that the (afflictions) that have not yet arisen cannot manifest, called 'cutting off the not yet arisen.' Later, cut off the originally accomplished seeds, called 'cutting off the already arisen.' The fourth is to distinguish according to afflictions and attainment (dharma-prapti). In this aspect, it can also be declared that first cut off the (afflictions) that have not yet arisen, and then cut off the (afflictions) that have already arisen. What is the meaning of this? When the holy path (arya-marga) first arises, first cut off the attainment of afflictions at the mind, so that it does not continue later, called 'cutting off the not yet arisen.' Because the attainment (dharma-prapti) is cut off, the past afflictions no longer belong to oneself, called 'cutting off the already arisen.' The fifth is to distinguish according to the cause and effect of afflictions. Past afflictions are called 'cause' after they arise, and future afflictions are called 'effect' before they arise. The cause is called 'already arisen,' and the effect is called 'not yet arisen.' In this aspect, the cutting off of the already arisen and the not yet arisen is done at the same time. What is the meaning of this? The cause of delusion is the past (delusion), the effect of delusion is the future (delusion), and the path (marga) arises in the middle.
隔絕因果。因義不成名斷已生。果義不成名斷未生。一道兩能故曰一時。前二如是。后二種中先起未生后增已生更無異說。何故如是。為明善法先無今有方便習生以先無故先修未生。未生起已更修后善添助前善名修已生。若就善中久修者說亦有先修已生之義。是義云何。行有二分。一者溫故二者知新。此二種中要先溫故然後知新。其溫故者名修已生。其知新者名修未生。又善有二。一者自分二者勝進。自分已生先修令熟。勝進未生后修趣入。故知。善中亦有先修已生之義(此四門竟)。
次廣辨相。離惡行中差別有三。一悔過行。唯悔已生。二防過行。唯防未生。三斷過行。通斷已未。是義云何。于已作惡起意追變名悔過行。于中分別有其三種。如地持說。過去所犯如法悔除。是名過去不放逸行。現在所犯即如法悔。是名現在不放逸行。未來所犯當如法悔。是名未來不放逸行。此於三世已起惡中生心追悔。非悔未生。雖悔已生能令彼過後更不續。隨義細分亦遮未生。悔過如是。于未起惡謹意防護令不現起名防過行。于中分別有其二種。如地持說。一現修對治令過不生。名為已作不放逸行。二當修對治令過不起。名為當作不放逸行。防過如是。斷惑因果令不攝續名斷過行。又斷諸惑令不屬已亦名斷過。于中分別乃
【現代漢語翻譯】 現代漢語譯本： 隔絕因果（hetu-phala）：因為『因』的意義不能成立，所以說斷絕已生的（果）。因為『果』的意義不能成立，所以說斷絕未生的（因）。一個『道』同時具有兩種作用，所以稱為『一時』。前面兩種情況是這樣。後面兩種情況中，先發起未生的（善），然後增長已生的（善），沒有其他的說法。為什麼會這樣呢？爲了說明善法從無到有，通過方便的修習而產生，因為先前沒有，所以先修習未生的（善）。未生的（善）生起后，再修習後面的善，增添幫助前面的善，這叫做修習已生的（善）。如果就長期修習善法的人來說，也有先修習已生的（善）的意義。這個意義是什麼呢？修行有兩部分，一是溫習舊的，二是學習新的。這兩種情況中，一定要先溫習舊的，然後才能學習新的。溫習舊的叫做修習已生的（善），學習新的叫做修習未生的（善）。還有，善有兩類，一是本分（svabhāva），二是勝進（atiśaya）。本分的（善）是已生的，先修習使它成熟。勝進的（善）是未生的，后修習使它趣入。所以要知道，善中也有先修習已生的（善）的意義（這四門結束）。
接下來廣泛辨別（離惡）的相狀。遠離惡行中的差別有三種：一是悔過行（āpatti-pratideśanā），只懺悔已生的（惡）。二是防過行（āpatti-pratikriyā），只防止未生的（惡）。三是斷過行（āpatti-vyatikrama），通斷已生和未生的（惡）。這個意義是什麼呢？對於已經做過的惡，生起意念追悔改變，叫做悔過行。其中分別有三種，如《地持經》（Bodhisattvabhūmi）所說：過去所犯的（惡），如法懺悔消除，這叫做過去的不放逸行（apramāda）。現在所犯的（惡），立即如法懺悔，這叫做現在的不放逸行。未來所犯的（惡），應當如法懺悔，這叫做未來的不放逸行。這是對於三世已經生起的惡，生起心念追悔，不是懺悔未生的（惡）。雖然懺悔已生的（惡），能夠使它過後不再繼續。隨著意義仔細區分，也能遮止未生的（惡）。悔過是這樣。對於未生起的惡，謹慎地防護使它不出現，叫做防過行。其中分別有兩種，如《地持經》所說：一是現在修習對治（pratipakṣa），使（惡）過不生，叫做已作不放逸行。二是應當修習對治，使（惡）過不生起，叫做當作不放逸行。防護（惡）過是這樣。斷絕惑的因果，使它不繼續相連，叫做斷過行。又斷絕諸惑，使它不屬於自己，也叫做斷過。其中分別有多種。
【English Translation】 English version: Severing cause and effect (hetu-phala). Because the meaning of 'cause' cannot be established, it is said to sever the already arisen (effect). Because the meaning of 'effect' cannot be established, it is said to sever the not-yet-arisen (cause). One 'path' has two abilities simultaneously, therefore it is called 'at once'. The first two are like this. In the latter two, first arouse the not-yet-arisen (good), then increase the already arisen (good), there is no other explanation. Why is it like this? To clarify that good dharma arises from nothing through skillful practice, because it did not exist before, first cultivate the not-yet-arisen (good). After the not-yet-arisen (good) arises, further cultivate the subsequent good, adding to and assisting the previous good, this is called cultivating the already arisen (good). If speaking of those who have cultivated good for a long time, there is also the meaning of first cultivating the already arisen (good). What is this meaning? Practice has two parts: one is reviewing the old, and the other is learning the new. In these two, one must first review the old and then learn the new. Reviewing the old is called cultivating the already arisen (good), and learning the new is called cultivating the not-yet-arisen (good). Furthermore, good has two types: one is inherent nature (svabhāva), and the other is superior progress (atiśaya). Inherent (good) is already arisen, first cultivate it to make it mature. Superior (good) is not-yet-arisen, later cultivate it to enter into it. Therefore, know that in good, there is also the meaning of first cultivating the already arisen (good) (This concludes the four doors).
Next, extensively distinguish the characteristics of (abandoning evil). There are three distinctions in abandoning evil deeds: first, the practice of repentance (āpatti-pratideśanā), only repenting for the already arisen (evil). Second, the practice of preventing transgression (āpatti-pratikriyā), only preventing the not-yet-arisen (evil). Third, the practice of cutting off transgression (āpatti-vyatikrama), cutting off both the already arisen and the not-yet-arisen (evil). What is this meaning? For evil that has already been done, generating the intention to regret and change is called the practice of repentance. Among these, there are three distinctions, as stated in the Bodhisattvabhūmi: Repenting and eliminating past offenses according to the Dharma is called past non-negligence (apramāda). Immediately repenting for present offenses according to the Dharma is called present non-negligence. One should repent future offenses according to the Dharma, this is called future non-negligence. This is generating the intention to regret for the evil that has already arisen in the three times, not repenting for the not-yet-arisen (evil). Although repenting for the already arisen (evil) can prevent it from continuing afterward. With careful distinction according to meaning, it can also prevent the not-yet-arisen (evil). Repentance is like this. Carefully guarding against evil that has not yet arisen, preventing it from manifesting, is called the practice of preventing transgression. Among these, there are two distinctions, as stated in the Bodhisattvabhūmi: First, presently cultivating the antidote (pratipakṣa) to prevent (evil) from arising is called already done non-negligence. Second, one should cultivate the antidote to prevent (evil) from arising, this is called to-be-done non-negligence. Preventing (evil) transgression is like this. Cutting off the cause and effect of delusion, preventing it from continuing, is called the practice of cutting off transgression. Furthermore, cutting off all delusions, preventing them from belonging to oneself, is also called cutting off transgression. Among these, there are many distinctions.
有三階。有一種行。唯斷現惑不通過未。是義云何。謂斷同體自性無明。緣觀之智觀法唯真無妄想故。能令同體自性無明更不牽后。名之為斷。更無餘義。設有餘義非同體治。今廢不論。有一種行。唯斷過未不通現在。是義云何。謂。斷異相粗起煩惱。惑起過去說之為因。當生為果。道起于中隔絕因果。絕其往因名斷過去。息除後果名斷未來。道邊無惑。故不斷現。有一種行。通斷三世一切諸過。是義云何。過有惑果。現有惑得。連持屬人。現修對治斷彼惑得令不牽后名斷現在。令惑因果不來屬已名斷過未。離惡如是。修善門中兩門分別。一約心分別。二約修分別。心有三種。一隨喜心。唯慶已生。二愿求心。唯求未生。三迴向心。通回已未。一切善法而有所向。問曰。若喜唯慶已生何故經中有念當得生歡喜乎。彼可是喜。不名隨喜。隨喜之心要慶已生。約心如是。言約修者修有二種。一者溫故。唯溫已生。二者知新。唯增未生。復有二種。一者自分。修習已生。二者勝進。修習未生。復有二種。一者得修。得於已生。已生之善種類過去。或在未來。有得得之名得已生。得已生故於彼見諦十五心中唯復得前。非前得后。二者習修。唯習未生於未生善修習令生故。四勤如是。
次辨如意。兩門分別。一總釋名。二
【現代漢語翻譯】 現代漢語譯本：有三種階位。有一種修行，只是斷除現在的迷惑，不能通達過去和未來。這是什麼意思呢？就是斷除同體自性的無明（avidya，根本的無知）。因為緣觀的智慧觀察諸法唯有真理而沒有虛妄的妄想，能夠使同體自性的無明不再牽引未來的果報，這叫做斷除。沒有其他的意義。如果還有其他的意義，就不是同體對治，現在暫且不論。有一種修行，只是斷除過去和未來的迷惑，不能通達現在。這是什麼意思呢？就是斷除異相粗顯生起的煩惱。迷惑生起在過去，就說是因；將要生起在未來，就說是果。道在中間生起，隔絕因果。斷絕過去的因，叫做斷過去；止息未來的果，叫做斷未來。道的一邊沒有迷惑，所以不斷現在。有一種修行，能夠通達斷除三世一切的過失。這是什麼意思呢？過去有迷惑的果報，現在有迷惑的獲得，連線持續屬於人。現在修習對治，斷除那些迷惑的獲得，使它們不再牽引未來的果報，叫做斷現在。使迷惑的因果不再屬於自己，叫做斷過去和未來。遠離惡業就是這樣。在修習善業的方面，分為兩個方面來分別：一是就心來分別，二是就修行來分別。心有三種：一是隨喜心，只是慶幸已經生起的善業；二是愿求心，只是祈求尚未生起的善業；三是迴向心，能夠將已經和尚未生起的一切善法迴向到某個目標。問：如果隨喜只是慶幸已經生起的善業，為什麼經典中有『念當得生歡喜』的說法呢？那或許是喜悅，不能叫做隨喜。隨喜的心一定要慶幸已經生起的善業。就心來說就是這樣。說到修行，修行有兩種：一是溫故，只是溫習已經生起的善業；二是知新，只是增長尚未生起的善業。又有兩種：一是自分，修習已經生起的善業；二是勝進，修習尚未生起的善業。又有兩種：一是得修，獲得已經生起的善業。已經生起的善業種類屬於過去，或者屬於未來，有獲得獲得的名稱，獲得已經生起的善業。獲得已經生起的善業，所以在見諦的十五心中，只是再次獲得之前的，而不是之前獲得之後的。二是習修，只是修習尚未生起的善業，對於尚未生起的善業修習使之生起。四種精勤就是這樣。 接下來辨析如意，從兩個方面來分別：一是總的解釋名稱，二是分別解釋含義。
【English Translation】 English version: There are three stages. There is a kind of practice that only cuts off present delusions and does not penetrate the past and future. What does this mean? It means cutting off the ignorance (avidya) of the self-nature of the same entity. Because the wisdom of contemplating conditions observes that all dharmas are only true and without false thoughts, it can prevent the ignorance of the self-nature of the same entity from leading to future consequences. This is called cutting off. There is no other meaning. If there is any other meaning, it is not the same entity's cure, so we will not discuss it for now. There is a kind of practice that only cuts off past and future delusions and does not penetrate the present. What does this mean? It means cutting off the coarse arising afflictions of different appearances. Delusions arise in the past, which is said to be the cause; what will arise in the future is the effect. The path arises in the middle, separating cause and effect. Cutting off the past cause is called cutting off the past; stopping the future effect is called cutting off the future. There are no delusions on the side of the path, so the present is not cut off. There is a kind of practice that can penetrate and cut off all the faults of the three times. What does this mean? The past has the consequences of delusions, and the present has the attainment of delusions, which are connected and belong to people. The present practice of counteracting cuts off the attainment of those delusions, preventing them from leading to future consequences. This is called cutting off the present. Making the cause and effect of delusions no longer belong to oneself is called cutting off the past and future. This is how to stay away from evil deeds. In terms of cultivating good deeds, there are two aspects to distinguish: one is to distinguish by mind, and the other is to distinguish by practice. There are three kinds of minds: one is the joyful mind (mudita), which only rejoices in the good deeds that have already arisen; the second is the aspirational mind, which only seeks the good deeds that have not yet arisen; the third is the dedicating mind, which can dedicate all the good deeds that have already arisen and have not yet arisen to a certain goal. Question: If joy only rejoices in the good deeds that have already arisen, why does the sutra say 'thinking of obtaining and generating joy'? That may be joy, but it cannot be called joyful mind. The joyful mind must rejoice in the good deeds that have already arisen. This is how it is in terms of mind. Speaking of practice, there are two kinds of practice: one is reviewing the old, which only reviews the good deeds that have already arisen; the other is knowing the new, which only increases the good deeds that have not yet arisen. There are also two kinds: one is one's own share, practicing the good deeds that have already arisen; the other is advancing, practicing the good deeds that have not yet arisen. There are also two kinds: one is obtaining practice, obtaining the good deeds that have already arisen. The kinds of good deeds that have already arisen belong to the past or belong to the future. There is the name of obtaining and obtaining, obtaining the good deeds that have already arisen. Because one has obtained the good deeds that have already arisen, in the fifteen minds of seeing the truth, one only obtains the previous ones again, not the later ones obtained by the previous ones. The second is habitual practice, only practicing the good deeds that have not yet arisen, practicing the good deeds that have not yet arisen to make them arise. This is how the four diligences are. Next, we will analyze the fulfillments of wishes (如意, Ruyi), from two aspects: one is the general explanation of the name, and the other is the separate explanation of the meaning.
辨體相。名字如何。經中或說為如意足。或復說之為如意分。如意足者欲等四種求定稱心。故曰如意。趣定自在其猶腳足名如意足。言如意分者。分是因義欲等定因。定從因稱名如意分。名字如是。體相云何。此四如意定行為主。定隨因別。故分四種。始從欲定乃至慧定。言欲定者。怖求上靜名之為欲。因欲得定。故名欲定。亦可。定心從欲而得。果從因稱故曰欲定。精進定者。勤厭下過勤求上靜名曰精進。從進得定名精進定亦可。定心從精進得。名精進定。言念定者。地經之中名為心定。于定境界守心安住。名之爲念。念能得定。故曰念定。亦可。定心因念而得。名爲念定。守意住緣。故複名念。言慧定者。地經之中名思惟定。觀察下過知上勝益。名之為慧得定名為慧定。亦可。定心因慧而得。故名慧定。而此慧心思惟分別而求上靜。是故亦名思惟定矣。大智論中說求初禪須修五法。慾念精進巧慧一心。今如意中略無一心。隱顯故爾。問曰。念處具有三種。自性共緣。如意云何。大智論中說有二種。自性及共。言自性者解有二種。一就所生定行行辨性。定數為主。定從因別。故說欲等。二就定因以辨其性。如龍樹說。欲心為主。從之得定。乃至思惟以之為主。從之得定。名為自性。共者論言。四如意定因緣生道。若
【現代漢語翻譯】 現代漢語譯本 辨析體、相、名字。這些（如意足、如意分）名字是什麼意思？經典中或者說它是如意足（rùyìzú），或者又說它是如意分（rùyìfēn）。所謂如意足，是指憑藉欲（yù）等四種方法來求得禪定，使心滿意足，所以叫做『如意』。能夠自由自在地趨向禪定，就像腳足一樣，所以叫做如意足。所謂如意分，『分』是原因的意思，欲等是禪定的原因。禪定從原因得名，所以叫做如意分。名字就是這樣。 體相是什麼樣的呢？這四種如意定以禪定行為主。禪定隨著原因的不同，所以分為四種。開始是從欲定（yùdìng）乃至慧定（huìdìng）。所謂欲定，是指因為希望追求更高的寂靜而產生的願望，這叫做『欲』。因為這種願望而得到禪定，所以叫做欲定。也可以說，禪定之心是從願望而得到的，果從因得名，所以叫做欲定。所謂精進定（jīngjìndìng），是指努力厭惡低下的過失，努力追求更高的寂靜，這叫做『精進』。從精進而得到禪定，叫做精進定。也可以說，禪定之心是從精進而得到的，叫做精進定。所謂念定（niàndìng），在《地經》（Dì Jīng）中叫做心定（xīndìng）。在禪定的境界中守護心念，安住不動，這叫做『念』。念能夠得到禪定，所以叫做念定。也可以說，禪定之心因爲念而得到，所以叫做念定。守護意念，安住于所緣境，所以又叫做念。 所謂慧定（huìdìng），在《地經》中叫做思惟定（sīwéidìng）。觀察低下的過失，知道高上的利益，這叫做『慧』，得到禪定叫做慧定。也可以說，禪定之心因為慧而得到，所以叫做慧定。而這種慧心通過思惟分別來追求更高的寂靜，所以也叫做思惟定。《大智論》（Dàzhì Lùn）中說，求初禪（chúchán）需要修習五種方法：欲、念、精進、巧慧、一心。現在如意中省略了『一心』，這是隱沒和顯現的緣故。 問：念處（niànchù）具有三種：自性、共緣。如意怎麼樣呢？《大智論》中說有兩種：自性和共。所謂自性，解釋有兩種：一種是就所生的禪定行為來辨別自性，以禪定之數為主要。禪定從原因不同而區分，所以說欲等。另一種是就禪定的原因來辨別它的自性，如龍樹（Lóngshù）所說，以欲心為主，從欲心而得到禪定，乃至以思惟為主，從思惟而得到禪定，這叫做自性。所謂共，論中說：四如意定是因緣生道。如果...
【English Translation】 English version Discriminating the substance, characteristics, and names. What are these names (Ruyi Zu, Ruyi Fen)? In the sutras, it is sometimes referred to as Ruyi Zu (如意足, rùyìzú, 'wish-fulfilling feet'), or Ruyi Fen (如意分, rùyìfēn, 'wish-fulfilling parts'). The so-called Ruyi Zu refers to using desire (yù) and other four methods to seek samadhi (zhándìng), making the mind satisfied, so it is called 'Ruyi' ('wish-fulfilling'). Being able to freely move towards samadhi, just like feet, so it is called Ruyi Zu. The so-called Ruyi Fen, 'Fen' means cause, desire, etc., are the causes of samadhi. Samadhi is named after the cause, so it is called Ruyi Fen. That's what the names mean. What are the substance and characteristics like? These four Ruyi Samadhis are mainly based on the practice of samadhi. Samadhi is divided into four types according to the different causes. It starts from Yu Ding (欲定, yùdìng, 'desire samadhi') to Hui Ding (慧定, huìdìng, 'wisdom samadhi'). The so-called Yu Ding refers to the desire to pursue higher tranquility, which is called 'desire'. Because of this desire, samadhi is obtained, so it is called Yu Ding. It can also be said that the mind of samadhi is obtained from desire, and the result is named after the cause, so it is called Yu Ding. The so-called Jingjin Ding (精進定, jīngjìndìng, 'effort samadhi') refers to diligently disliking the lower faults and diligently pursuing higher tranquility, which is called 'effort'. Obtaining samadhi from effort is called Jingjin Ding. It can also be said that the mind of samadhi is obtained from effort, so it is called Jingjin Ding. The so-called Nian Ding (念定, niàndìng, 'mindfulness samadhi'), in the Di Jing (地經, Dì Jīng, 'Earth Sutra'), is called Xin Ding (心定, xīndìng, 'mind samadhi'). Guarding the mind and dwelling peacefully in the realm of samadhi is called 'mindfulness'. Mindfulness can obtain samadhi, so it is called Nian Ding. It can also be said that the mind of samadhi is obtained from mindfulness, so it is called Nian Ding. Guarding the mind and dwelling on the object of focus is also called mindfulness. The so-called Hui Ding, in the Di Jing, is called Siwei Ding (思惟定, sīwéidìng, 'thinking samadhi'). Observing the lower faults and knowing the higher benefits is called 'wisdom', and obtaining samadhi is called Hui Ding. It can also be said that the mind of samadhi is obtained from wisdom, so it is called Hui Ding. And this wise mind seeks higher tranquility through thinking and discrimination, so it is also called Siwei Ding. The Dazhi Lun (大智論, Dàzhì Lùn, 'Mahaprajnaparamita Sastra') says that to seek the first Dhyana (chúchán) one needs to practice five methods: desire, mindfulness, effort, skillful wisdom, and one-mindedness. Now, 'one-mindedness' is omitted in Ruyi, which is due to concealment and manifestation. Question: The Four Foundations of Mindfulness (niànchù) have three aspects: self-nature, common object. What about Ruyi? The Dazhi Lun says there are two: self-nature and common. The so-called self-nature has two explanations: one is to distinguish the self-nature based on the practice of samadhi that is produced, with the number of samadhi as the main thing. Samadhi is distinguished according to different causes, so it is said to be desire, etc. The other is to distinguish its self-nature based on the cause of samadhi, as Nagarjuna (Lóngshù) said, taking the mind of desire as the main thing, and obtaining samadhi from the mind of desire, and even taking thinking as the main thing, and obtaining samadhi from thinking, this is called self-nature. The so-called common, the treatise says: the four Ruyi Samadhis are the path of conditioned arising. If...
漏無漏共生善陰悉名如意。是名為共。準前亦應有緣如意。文略不說。
次解五根。四門分別。一釋其名。二辨其相。三論次第。四約位分別。名字如何。所謂信根乃至慧根。于境決定名之為信。練心於法名之為精。精心務達說以為進。守境名念。住緣曰定。觀達稱慧。此之五種宿習今成。能生曰根。名字如是(此一門竟)。
次辨其相。信根之中開合不定。總唯一種。或分為二。信因信果。如地經說。信菩薩行。是信因也。信諸佛法。是信果也。大乘既然。小乘亦爾。或分為三。謂。信三寶。或分為四。如成實說。四不壞信。信佛法及與僧戒。是其四也。或分為五。謂。信三寶。信因信果。或分為六。信佛法僧。信因信果信第一義。或分為八。如地持說。信佛法僧諸佛菩薩神通之力。即以為四。信種種因信種種果。通前為五。信真實義。通前為六。信其得義信得方便。通前為八。無上菩提是得義也。菩薩學道是得方便。廣則無量。精進根中義亦不定。總之唯一。或分為二。謂身與心。二種精進。或說為三。如地持說。一弘誓精進。二攝善法。三利眾生。如彼廣說。或說四種。如前四勤。或說五六七八九十。並如地持。念根之中義亦不定。總之唯一。或分為二。一者聞持。謂持教法。二者義持。能持義法
【現代漢語翻譯】 現代漢語譯本： 『漏無漏共生善陰悉名如意』。這被稱為『共』。按照前面的推論，也應該有『緣如意』，但文中省略未說。
接下來解釋五根。從四個方面分別闡述：一、解釋其名稱；二、辨別其體相；三、論述其次第；四、根據果位分別說明。名稱是什麼呢？就是信根乃至慧根。對於所緣境堅定不移，這叫做『信』。磨練心性于佛法，這叫做『精』。精心致力於通達真理，就叫做『進』。守護所緣境，叫做『念』。安住于所緣，叫做『定』。觀照通達，叫做『慧』。這五種根，由宿世的熏習，今生得以成就，能夠生出善法，所以叫做『根』。名稱就是這樣。（第一部分結束）
接下來辨別它們的體相。信根之中，開合不定。總的來說只有一種。或者分為兩種：信因、信果。如《地經》所說，相信菩薩的修行，這是『信因』。相信諸佛的教法，這是『信果』。大乘如此，小乘也是這樣。或者分為三種，即相信三寶（佛、法、僧）。或者分為四種，如《成實論》所說，四不壞信：相信佛、法、僧以及戒律，這就是四種。或者分為五種，即相信三寶，相信因，相信果。或者分為六種，相信佛、法、僧，相信因，相信果，相信第一義諦。或者分為八種，如《地持經》所說，相信佛、法、僧、諸佛菩薩的神通之力，這就算作四種。相信種種因，相信種種果，連同前面的，算作五種。相信真實義，連同前面的，算作六種。相信獲得義，相信獲得方便，連同前面的，算作八種。無上菩提是『得義』，菩薩學道是『得方便』。廣而言之，則有無量。 精進根的含義也不固定。總的來說只有一種。或者分為兩種，即身精進和心精進兩種。或者說為三種，如《地持經》所說：一、弘誓精進；二、攝善法；三、利眾生。如該經所廣說。或者說四種，如前面的四勤。或者說五、六、七、八、九、十種，都如《地持經》所說。 念根的含義也不固定。總的來說只有一種。或者分為兩種：一者，聞持，即憶持教法；二者，義持，能夠憶持義理之法。
【English Translation】 English version: 'Le wu lou gong sheng shan yin xi ming ru yi' (漏無漏共生善陰悉名如意 - 'All wholesome aggregates arising from defilements and non-defilements together are called as-you-wish'). This is called 'gong' (共 - together). According to the previous reasoning, there should also be 'yuan ru yi' (緣如意 - condition as-you-wish), but the text omits it.
Next, explain the Five Roots (五根 - wu gen). Discuss them from four aspects: 1. Explain their names; 2. Distinguish their characteristics; 3. Discuss their order; 4. Explain them according to the stages of attainment. What are their names? They are the Faith Root (信根 - xin gen) up to the Wisdom Root (慧根 - hui gen). Being decisive about the object of focus is called 'Faith' (信 - xin). Training the mind in the Dharma is called 'Energy' (精 - jing). Diligently striving to understand is called 'Progress' (進 - jin). Guarding the object of focus is called 'Mindfulness' (念 - nian). Abiding in the object of focus is called 'Concentration' (定 - ding). Observing and understanding is called 'Wisdom' (慧 - hui). These five roots, developed from past habits, are now accomplished and can generate good dharmas, so they are called 'Roots'. That is what the names are. (End of the first part)
Next, distinguish their characteristics. Within the Faith Root, the opening and closing are not fixed. In general, there is only one kind. Or it can be divided into two kinds: Faith as cause (信因 - xin yin) and Faith as effect (信果 - xin guo). As the Di Jing (地經 - Earth Sutra) says, believing in the practice of Bodhisattvas is 'Faith as cause'. Believing in the teachings of all Buddhas is 'Faith as effect'. This is the case in Mahayana, and it is also the case in Hinayana. Or it can be divided into three kinds, namely, believing in the Three Jewels (三寶 - san bao) (Buddha, Dharma, Sangha). Or it can be divided into four kinds, as the Cheng Shi Lun (成實論 - Tattvasiddhi Shastra) says, the Four Incorruptible Faiths: believing in the Buddha, the Dharma, the Sangha, and the precepts, these are the four. Or it can be divided into five kinds, namely, believing in the Three Jewels, believing in the cause, and believing in the effect. Or it can be divided into six kinds, believing in the Buddha, the Dharma, the Sangha, believing in the cause, believing in the effect, and believing in the First Principle (第一義 - di yi yi). Or it can be divided into eight kinds, as the Di Chi Jing (地持經 - Bodhisattvabhumi Sutra) says, believing in the Buddha, the Dharma, the Sangha, the supernatural powers of all Buddhas and Bodhisattvas, these are counted as four kinds. Believing in various causes, believing in various effects, together with the previous ones, are counted as five kinds. Believing in the true meaning, together with the previous ones, are counted as six kinds. Believing in obtaining the meaning, believing in the means of obtaining, together with the previous ones, are counted as eight kinds. Supreme Bodhi (無上菩提 - wu shang pu ti) is 'obtaining the meaning', the Bodhisattva's learning of the Way is 'the means of obtaining'. Broadly speaking, there are countless. The meaning of the Energy Root is also not fixed. In general, there is only one kind. Or it can be divided into two kinds, namely, the energy of body and the energy of mind, two kinds of energy. Or it can be said to be three kinds, as the Di Chi Jing says: 1. Great Vow Energy (弘誓精進 - hong shi jing jin); 2. Gathering good dharmas (攝善法 - she shan fa); 3. Benefiting sentient beings (利眾生 - li zhong sheng). As explained in that sutra. Or it can be said to be four kinds, like the previous Four Diligences (四勤 - si qin). Or it can be said to be five, six, seven, eight, nine, or ten kinds, all as explained in the Di Chi Jing. The meaning of the Mindfulness Root is also not fixed. In general, there is only one kind. Or it can be divided into two kinds: 1. Hearing and holding (聞持 - wen chi), which means remembering the teachings; 2. Holding the meaning (義持 - yi chi), which means being able to remember the dharmas of meaning.
。或分為三。謂。念三寶真實功德。或分為四。唸佛法僧念第一義。或分為六。謂。六念心唸佛法僧戒施及天。是其六也。或分為八。如龍樹說。於前六上更加二種。念出入息及與念死。是其八也。或分為十。如龍樹說。前八種上更加念身及與念滅。是其十也。念求出世寂滅之樂名爲念滅。或分十一。如地經說。唸佛法僧念菩薩。念菩薩行念波羅蜜。念十地念不壞力。念無畏念不共法。乃至不離念一切智。是其十一。前之四種念其所學。次有三種念已所行。后之四種念已所成。廣則無量。定根之中義亦不定。總之唯一。或分為二。世及出世。世俗凈定名為世間。無漏出世亦得分三。一有覺有觀。謂初禪等。二無覺有觀。謂中間禪。三無覺無觀。謂二禪上一切三昧。或分四種。所謂退住勝進決定是其四也。此義如前八禪章中具廣分別。或說五六七八九十。如地持論禪品中說。廣則無量。慧根之中義亦不定。總之唯一。或分為二。一世諦緣。二第一義緣。又漏無漏世出世等。皆得分二。亦得分三。謂。聞思修。又涅槃中宣說。般若毗婆舍那及與阇那亦是三種。般若是慧。毗婆是觀。阇那是智。般若別相知於世諦。毗婆總相知第一義。阇那破相破離有無知一實體。三有多門。且舉斯耳。或說四種。聞思修證。或說五六七八九
十。如地持論。細分無量。體相如是(此二門竟)。
次論次第。五實同時。今隨修相且論次第。信為行首。故先明信。因信造修故次精進。以精進故於法不忘。故次明念。以有念故住法不動。故次明定。以心靜故慧得照明。故后明慧。次第如是。此五經中慧為正主。餘四伴從。問曰。道品用慧為主。念處是慧。列之在前。五根之中用慧為主。何不先列彰之於后。釋言。辨法有二次第。一說次第。先主后伴。二修次第。先劣后勝。道品行中先列念處。是說次第。今五根中后說慧根。是修次第。又慧有多能。一能開始。故道品中先明念處。二能趣終。故五根中列之於后更有異義。后當辨釋(此二門竟)。
次約位分。理實此五遍通始終。隨相且分如雜心說。在初業地名為信根。見道已前名初業地。于出世道能信順故。在於見地名精進根。于見道中起行速故。在於薄地名爲念根。斯陀含人守心住緣薄煩惱故。在離欲地名為定根。阿那含人得八禪故。在無學地名為慧根。阿羅漢人得究竟故。將小類大其義亦同。五根如是。五力如根。
次解七覺。四門分別。一釋其名。二定體具。三分止觀。四明次第。名字如何。經中說之為七覺分亦名覺支。無漏聖慧名之為覺。念等七種覺中差別名分名支。亦可無學聖智
【現代漢語翻譯】 現代漢語譯本： 十、如《地持論》（Yogācārabhūmi-śāstra）所說，細緻地劃分了無量的內容。它們的體性和現象就是如此（以上是關於體相的兩個方面）。
接下來討論次第。五根實際上是同時存在的。現在根據修行的表相來討論次第。信是修行的開端，所以首先闡明信。因為有了信才能造就修行，所以接下來是精進。因為精進的緣故，對於佛法不會忘記，所以接下來闡明念。因為有了唸的緣故，安住于佛法而不動搖，所以接下來闡明定。因為心靜的緣故，智慧得以照明，所以最後闡明慧。次第就是這樣。這五根中，慧是主要的部分，其餘四根是伴隨的部分。有人問：道品中以慧為主，念處也是慧的一種，卻排列在前面。五根之中以慧為主，為什麼不先排列出來，而要放在後面來彰顯呢？回答說：辨別佛法有兩種次第，一是說的次第，先說主要的，后說伴隨的；二是修的次第，先說較弱的，后說較強的。道品修行中先排列念處，是說的次第。現在五根中后說慧根，是修的次第。而且慧有多種功能，一是能夠開始，所以在道品中先闡明念處；二是能夠到達終點，所以在五根中排列在後面。還有其他的意義，後面會辨析說明（以上是關於次第的兩個方面）。
接下來按照果位來劃分。實際上這五根遍及修行的始終。根據表相來劃分，如《雜心論》（Abhidharma-samuccaya）所說，在初業地（見道以前的階段，稱為初業地）稱為信根，因為對於出世間的道能夠信順的緣故。在見地（證得見道的階段）稱為精進根，因為在見道中修行迅速的緣故。在薄地（指斯陀含果位）稱爲念根，因為斯陀含人守護心念，安住于所緣，煩惱輕薄的緣故。在離欲地（指阿那含果位）稱為定根，因為阿那含人證得八禪的緣故。在無學地（指阿羅漢果位）稱為慧根，因為阿羅漢得到究竟解脫的緣故。將小的類別比作大的類別，其意義也是相同的。五根就是這樣。五力與五根相似。
接下來解釋七覺支。從四個方面來分別：一是解釋它們的名稱，二是確定它們的體性，三是區分止觀，四是闡明它們的次第。名稱是什麼呢？經中說它們為七覺分，也稱為覺支。無漏的聖慧稱為覺。念等七種覺悟中的差別稱為分或支。也可以說是無學的聖智。
【English Translation】 English version: 10. As stated in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), there are countless detailed divisions. Their essence and characteristics are as described (the end of these two aspects).
Next, we discuss the order. The five roots are actually simultaneous. Now, according to the appearance of practice, we discuss the order. Faith is the beginning of practice, so we first clarify faith. Because faith creates practice, next is diligence (vīrya). Because of diligence, one does not forget the Dharma, so next we clarify mindfulness (smṛti). Because of mindfulness, one dwells in the Dharma without wavering, so next we clarify concentration (samādhi). Because the mind is calm, wisdom (prajñā) is illuminated, so last we clarify wisdom. The order is thus. Among these five roots, wisdom is the main part, and the other four roots accompany it. Someone asks: In the limbs of enlightenment (bodhyaṅga), wisdom is the main thing, and mindfulness is also a kind of wisdom, but it is listed first. Among the five roots, wisdom is the main thing, why not list it first, but put it at the end to highlight it? The answer is: There are two kinds of order in distinguishing the Dharma, one is the order of speaking, first speaking of the main thing, then the accompanying things; the other is the order of practice, first speaking of the weaker, then the stronger. In the practice of the limbs of enlightenment, mindfulness is listed first, which is the order of speaking. Now, in the five roots, wisdom is spoken of last, which is the order of practice. Moreover, wisdom has many functions, one is to be able to begin, so in the limbs of enlightenment, mindfulness is first clarified; the other is to be able to reach the end, so in the five roots, it is listed last. There are other meanings, which will be analyzed and explained later (the end of these two aspects).
Next, we divide according to the stages of attainment. In reality, these five roots pervade the beginning and the end of practice. According to the appearance, as stated in the Abhidharma-samuccaya (Compendium of Abhidharma), in the initial stage of practice (the stage before seeing the path, called the initial stage of practice) it is called the root of faith (śraddhā-indriya), because one is able to believe and follow the path of transcendence. In the stage of seeing the path (darśana-mārga), it is called the root of diligence (vīrya-indriya), because one practices quickly in the stage of seeing the path. In the stage of attenuation (tanū-bhūmi, referring to the stage of a once-returner, Sakṛdāgāmin), it is called the root of mindfulness (smṛti-indriya), because the once-returner guards the mind and dwells on the object of focus, and the afflictions are light. In the stage of detachment (vītarāga-bhūmi, referring to the stage of a non-returner, Anāgāmin), it is called the root of concentration (samādhi-indriya), because the non-returner attains the eight dhyānas. In the stage of no-more-learning (aśaikṣa-bhūmi, referring to the stage of an Arhat), it is called the root of wisdom (prajñā-indriya), because the Arhat attains ultimate liberation. Comparing the small category to the large category, the meaning is the same. The five roots are thus. The five powers (bala) are similar to the five roots.
Next, we explain the seven factors of enlightenment (sapta-bodhyaṅga). We distinguish them from four aspects: one is to explain their names, two is to determine their essence, three is to distinguish cessation and contemplation (śamatha-vipassanā), and four is to clarify their order. What are the names? In the sutras, they are called the seven factors of enlightenment, also called the limbs of enlightenment. The undefiled holy wisdom is called enlightenment (bodhi). The differences among the seven kinds of enlightenment, such as mindfulness, are called factors or limbs. It can also be said to be the holy wisdom of no-more-learning.
名覺。念等七種能為彼因名分名支。問曰。三十七道品法通是覺分齊是覺支。何故此七偏名覺支。七覺修道鄰于無學。以此近果為因相顯。故偏對覺說支說分。名義如是(此一門竟)。
次定體具。三義分別。一對果分別。名果為覺。此之七種但是覺支。而不名覺。與果作因。故名覺支。非是果體故不名覺。二就七行相對分別。擇法一種是覺非支。體是智慧。故得名覺。非慧因故不名覺支。餘六是支而不名覺。與覺作因。故得名支。非是慧體。故不名覺。三約修位而為分別。此之七種成總修位。別為總因俱得稱支。就此門中擇法一種是覺亦覺支。體是智慧故得名覺。成總修位故名覺支。余非智慧故不名覺。成總修位故得稱支。論中所辨當此一門(此二門竟)。
次分止觀。定覺是止。猗舍助成。擇法是觀。精進及喜二法助成。念則俱調。問曰。於八正道中精進通策。何故此中念則俱調。釋言。互從理亦應齊。但諸行門義意各異。八正見道。見道速疾。精進之心於速力強。故用通策。七覺修道。修道容裕。止觀須等。念能俱調。是故用之通調止觀(此三門竟)。
次論次第。如成實說。學人失念則起煩惱。繫念善處方能離過。故先明念。繫念先來所修正見明則名擇法。故次明之。勤擇不捨則名精進。
是以次辨。以精進故煩惱減少心則歡喜。故次明喜。以心喜故身得猗樂。故次明猗。身猗樂故心得寂定。故次明定。此定即是金剛三昧。以得此定不沒不發其心平等。故次明舍。又以此定得無學果斷憂。離喜名之為舍。故后論之。問曰。向說慧能開始。故道品中先說念處。復能趣終。根力等中慧為最後。今七覺中擇法是慧。何故不然置之第二。釋言。智慧備有多義。有能開始。義如前解。復能趣終。亦如上釋。智為行主。主須導引。故先明念。主須隨從。故后宣說精進喜等。又復智慧由因故生。故先明念。復能生他。故后宣說精進喜等。七覺如是。
次解八正。四門分別。一總釋名。二定體具。三分三學。四三慧分別。名字如何。言八正者。始從正見乃至正定。此之八種通故名道離邪曰正。問曰。向前七覺等行皆不名正。此獨云之。龍樹釋言。行道入法懼入邪中。故須論正。又此八道入聖之始與翻邪之初。辨正義顯。故偏云正。名義如是(此一門竟)。
次定體具。三義分別。第一總約見位分別。此之八種成總見位別為總因。通得名分。於此門中正見一種亦是道亦道分。正見道體故得名道。成總見位故名道分。余之七種直名道分而不名道。非正道體故不名道。成總見位故名道分。二就八行相對分別。正見
【現代漢語翻譯】 現代漢語譯本：因此按順序辨析。因為精進的緣故，煩惱減少，內心則歡喜。所以接著說明喜。因為內心歡喜的緣故，身體得到輕安快樂。所以接著說明輕安。身體輕安快樂的緣故，內心得到寂靜安定。所以接著說明禪定。這個禪定就是金剛三昧（一種堅固不壞的禪定）。因為得到這個禪定，心不沉沒也不散亂，保持平等。所以接著說明舍（放下）。又因為這個禪定能得到無學果（阿羅漢果），斷除憂愁。離開喜悅名為舍。所以在後面論述它。有人問：前面說慧能開始，所以在道品中先說念處（四念處，即身念處、受念處、心念處、法念處）。又能達到終點，根力等法中智慧為最後。現在七覺支（七種覺悟的因素）中擇法（選擇正確的法）是智慧，為什麼不把它放在第二位呢？解釋說：智慧具備多種含義。有能開始的含義，如前面所解釋的。又能達到終點的含義，也如上面所解釋的。智慧是修行的主導，主導需要引導，所以先說明念。主導需要隨從，所以後面宣說精進、喜等。又智慧由因緣而生，所以先說明念。又能產生其他覺悟支，所以後面宣說精進、喜等。七覺支就是這樣。 接著解釋八正道（八種正確的道路）。從四個方面來分別：一、總的解釋名稱；二、確定體性具備；三、分為三學（戒、定、慧）；四、用三慧（聞慧、思慧、修慧）來分別。名稱是什麼呢？所說的八正道，開始於正見（正確的見解），乃至正定（正確的禪定）。這八種共同的緣故稱為道，遠離邪惡叫做正。有人問：前面七覺支等修行都不稱為正，唯獨這裡這樣稱呼。龍樹（印度佛教哲學家）解釋說：在行道進入佛法時，害怕進入邪道中，所以需要論述正。又這八正道是進入聖道的開始，與翻轉邪道的最初。辨別正的意義很明顯。所以偏重稱為正。名稱和意義就是這樣（這一個方面結束）。 接著確定體性具備。從三個意義來分別。第一，總的從見位（證悟的層次）來分別。這八種成就總的見位，分別作為總的因。普遍得到名稱和名分。在這個方面中，正見這一種既是道，也是道分。正見是道的本體，所以稱為道。成就總的見位，所以稱為道分。其餘的七種只稱為道分而不稱為道。不是正道的本體，所以不稱為道。成就總的見位，所以稱為道分。第二，就八種行相對比來分別。正見
【English Translation】 English version: Therefore, they are distinguished in order. Because of diligence (精進), afflictions (煩惱) decrease, and the mind becomes joyful. Therefore, joy (喜) is explained next. Because the mind is joyful, the body obtains ease and pleasure (猗樂). Therefore, ease is explained next. Because the body is at ease and pleasurable, the mind obtains tranquility and stability (寂定). Therefore, concentration (定) is explained next. This concentration is the Vajra Samadhi (金剛三昧, a diamond-like concentration). Because one obtains this concentration, the mind neither sinks nor scatters, and remains balanced. Therefore, equanimity (舍, letting go) is explained next. Furthermore, because of this concentration, one obtains the fruit of no-more-learning (無學果, the state of an Arhat), cutting off sorrow. Leaving joy is called equanimity. Therefore, it is discussed later. Someone asks: Earlier it was said that wisdom (慧) can initiate, so in the Path factors (道品), mindfulness (念處, the four foundations of mindfulness: mindfulness of body, feelings, mind, and phenomena) is mentioned first. It can also reach the end, and in the roots and powers (根力), wisdom is the last. Now, in the seven factors of enlightenment (七覺支), discrimination of dharma (擇法, choosing the correct dharma) is wisdom, why is it not placed second? It is explained: Wisdom has multiple meanings. It has the meaning of being able to initiate, as explained earlier. It can also reach the end, as explained above. Wisdom is the guide of practice, and the guide needs to lead, so mindfulness is explained first. The guide needs to be followed, so diligence, joy, etc., are explained later. Furthermore, wisdom arises from causes, so mindfulness is explained first. It can also generate other factors, so diligence, joy, etc., are explained later. The seven factors of enlightenment are like this. Next, the Eightfold Path (八正道, eight aspects of correct practice) is explained. It is distinguished from four aspects: 1. General explanation of the name; 2. Determining the completeness of the substance; 3. Dividing into the three learnings (三學, morality, concentration, and wisdom); 4. Distinguishing with the three wisdoms (三慧, wisdom from hearing, thinking, and practice). What is the name? The so-called Eightfold Path starts from Right View (正見, correct understanding) and goes all the way to Right Concentration (正定, correct meditation). These eight together are called the Path, and being away from evil is called Right. Someone asks: The previous practices such as the seven factors of enlightenment are not called Right, only this one is. Nāgārjuna (龍樹, Indian Buddhist philosopher) explains: When practicing the path and entering the Dharma, there is fear of entering into wrong paths, so it is necessary to discuss Right. Also, these Eightfold Paths are the beginning of entering the holy path and the initial turning away from wrong paths. The meaning of distinguishing Right is clear. Therefore, it is emphasized as Right. The name and meaning are like this (this aspect ends). Next, determining the completeness of the substance. It is distinguished from three meanings. First, generally distinguishing from the perspective of the stage of seeing (見位, the level of realization). These eight accomplish the general stage of seeing, and are separately regarded as the general cause. Universally obtaining the name and designation. In this aspect, Right View is both the Path and a part of the Path (道分). Right View is the substance of the Path, so it is called the Path. It accomplishes the general stage of seeing, so it is called a part of the Path. The remaining seven are only called parts of the Path and not the Path. They are not the substance of the Right Path, so they are not called the Path. They accomplish the general stage of seeing, so they are called parts of the Path. Second, comparing the eight practices relatively. Right View
一種直可名道不名道分。正見道體故名為道。簡體異具故不名分。余之七種直名道分而不名道。義如前解。三望果分別。菩提名道。此之八種與道作因。通名道分(此二門竟)。
次分三學。於此門中先分三學。后論次第。八中正語正業正命是其戒學。正念正定是其定學。正見正思是其慧學。問曰。戒中三種何別。別有三種。一離瞋癡所起口業名為正語。遠離瞋癡所起身業名為正業。離貪所起身口二業名為正命。二離三毒所起口業名為正語。遠離三毒所起身業名為正業。離四邪命名為正命。是義云何。如龍樹說。一離下口食。謂不種殖合和諸藥治生販賣以求活命。二離仰口食。謂不佔相日月星宿吉兇等事而求活命。三離方口食。謂不謟媚豪勢貴勝通致使命。巧言多求而自活命。四離四維口食。謂不習學種種咒術卜算吉兇畫師泥作諸伎藝等而自養活。離此四種名為正命。三如龍樹說。以無漏慧離口四過名為正語。離身三邪名為正業。離五邪命名為正命。言五邪者。一為利養詐現奇特異人之相。此一身邪。二自說功德以求他利。三占相吉兇為人宣說。四者高聲其威嚴令人敬畏以取其利。五自說己所得利養以動人心。此即是其因利求利。此後四種是其口邪。就定學中正定為主。正念助之。就慧學中正見為主。正思助之
【現代漢語翻譯】 現代漢語譯本 有一種可以直接稱之為『道』，但又不完全是『道』的部分。因為其具有正見，體現了『道』的本體，所以可以稱之為『道』。但因為其各個組成部分有所不同，所以又不能完全稱之為『道』。其餘七種只能直接稱為『道分』，而不能稱為『道』，其含義與之前的解釋相同。從結果來看，菩提（Bodhi，覺悟）可以稱之為『道』。這八種要素與『道』共同構成原因，所以統稱為『道分』（以上是關於『道』和『道分』的兩個方面）。
接下來分析三學。在這個部分中，先分析三學，然後討論它們的順序。八正道中，正語、正業、正命屬於戒學。正念、正定屬於定學。正見、正思屬於慧學。有人問：戒學中的這三種有什麼區別？區別有三種：一是遠離因嗔恨和愚癡而產生的口業，稱為正語；遠離因嗔恨和愚癡而產生的身業，稱為正業；遠離因貪婪而產生的身口二業，稱為正命。二是遠離三毒（貪嗔癡）而產生的口業，稱為正語；遠離三毒而產生的身業，稱為正業；遠離四種邪命，稱為正命。這是什麼意思呢？如龍樹（Nagarjuna）所說：一是遠離下口食，即不從事種植、調和各種藥物、經營買賣等活動來謀生。二是遠離仰口食，即不占卜星相、日月星辰的吉兇等事來謀生。三是遠離方口食，即不諂媚權貴，不傳遞資訊，不巧言令色地索取財物來謀生。四是遠離四維口食，即不學習各種咒術、卜算吉兇、繪畫、泥塑等技藝來養活自己。遠離這四種邪命，稱為正命。三是如龍樹所說，以無漏智慧遠離口四過，稱為正語；遠離身三邪，稱為正業；遠離五邪命，稱為正命。所說的五邪命是：一是爲了獲得供養，虛假地顯現出奇特、與衆不同的外表，這是身邪。二是自我吹噓功德以求他人供養。三是占卜吉兇為人宣說。四是高聲厲色，以威嚴令人敬畏，從而獲取利益。五是自我宣揚自己獲得的供養，以打動人心。這后四種是口邪。在定學中，正定是主要的，正念輔助它。在慧學中，正見是主要的，正思輔助它。
【English Translation】 English version There is something that can be directly called 'the Path' (道), but is not entirely 'the Path' in its entirety. Because it possesses Right View (正見), embodying the essence of 'the Path', it can be called 'the Path'. However, because its constituent parts are different, it cannot be entirely called 'the Path'. The remaining seven can only be directly called 'parts of the Path' (道分), and not 'the Path' itself, the meaning of which is the same as the previous explanation. From the perspective of the result, Bodhi (菩提, enlightenment) can be called 'the Path'. These eight elements together constitute the cause of 'the Path', so they are collectively called 'parts of the Path' (道分) (This concludes the two aspects of 'the Path' and 'parts of the Path').
Next, analyze the Three Learnings. In this section, first analyze the Three Learnings, and then discuss their order. Among the Eightfold Path, Right Speech (正語), Right Action (正業), and Right Livelihood (正命) belong to the Discipline Learning (戒學). Right Mindfulness (正念) and Right Concentration (正定) belong to the Concentration Learning (定學). Right View (正見) and Right Thought (正思) belong to the Wisdom Learning (慧學). Someone asks: What are the differences among these three in the Discipline Learning? There are three differences: First, avoiding verbal actions arising from anger and ignorance is called Right Speech; avoiding bodily actions arising from anger and ignorance is called Right Action; avoiding bodily and verbal actions arising from greed is called Right Livelihood. Second, avoiding verbal actions arising from the three poisons (greed, anger, and ignorance) is called Right Speech; avoiding bodily actions arising from the three poisons is called Right Action; avoiding the four wrong livelihoods is called Right Livelihood. What does this mean? As Nagarjuna (龍樹) said: First, avoiding 'lower mouth' livelihood, that is, not engaging in activities such as planting, mixing various medicines, or engaging in buying and selling to make a living. Second, avoiding 'looking up mouth' livelihood, that is, not engaging in divination of astrology, the auspiciousness of the sun, moon, and stars, etc., to make a living. Third, avoiding 'square mouth' livelihood, that is, not flattering powerful people, not conveying messages, and not using clever words to solicit wealth to make a living. Fourth, avoiding 'four-dimensional mouth' livelihood, that is, not learning various spells, divination of auspiciousness, painting, clay sculpture, and other skills to support oneself. Avoiding these four wrong livelihoods is called Right Livelihood. Third, as Nagarjuna said, using non-outflow wisdom to avoid the four verbal transgressions is called Right Speech; avoiding the three bodily evils is called Right Action; avoiding the five wrong livelihoods is called Right Livelihood. The so-called five wrong livelihoods are: First, in order to obtain offerings, falsely displaying a peculiar and unusual appearance, this is bodily evil. Second, boasting about one's own merits to seek offerings from others. Third, divining auspiciousness and inauspiciousness to preach to others. Fourth, raising one's voice and being stern, using majesty to make people fearful, thereby obtaining benefits. Fifth, proclaiming one's own obtained offerings to move people's hearts. These last four are verbal evils. In the Concentration Learning, Right Concentration is the main one, and Right Mindfulness assists it. In the Wisdom Learning, Right View is the main one, and Right Thought assists it.
。精進通策。問曰。地持開分六度以為三學。精進屬戒。今此何故通策三學。釋言。互從理互應齊。但地持中為以三義統攝六度。精進入戒。若以四義統攝六度精進亦別。故彼相續解脫經中。說前三度以為戒學。禪為定學。波若慧學。精進通策。三學如是。次第云何。如成實說。出家求道先須受戒。是故先明正語正業及與正命。由戒心住故次明其正念正定。由定發慧。慧有粗細。粗者聞慧。說為正思。細者修慧說為正見。又復粗者在於世間。未能見理。說為正思。細者出世。能見於理。說為正見。精進遍通此行次第不依八正說之次第(此三門竟)。
次就三慧分別八正。如成實說。正見聞慧。正思思慧。餘六是修修。中先須持戒離過。以持戒故得三道分。正語正業及與正命。次修善法。修善須勤先明精進。由進攝心次明正念。以念法故便得正定。良以八正義有多途種種異辨。皆得無傷。非可一定。上來第二別解道品。
第三約對九法分別。如涅槃說。若於三十七道品法知根知因知攝知增知主知導知勝知實及知畢竟名凈梵行。此九乃是攝道之法。其義云何。釋有四門。一就同時心法分別。二就出世純熟行中隨義分別。三就大乘從始至終次第分別。四從小入大次第分別。言就同時心法別者。九中前八是道品行
【現代漢語翻譯】 現代漢語譯本：精進通策。問：在《地持論》中，將六度（佈施、持戒、忍辱、精進、禪定、般若）分開歸為三學（戒學、定學、慧學），精進屬於戒學。現在這裡為什麼說精進能通策三學呢？答：這是因為從理上互相聯繫，互相呼應，齊頭並進。只是《地持論》中用三種意義來統攝六度，所以將精進歸入戒學。如果用四種意義來統攝六度，那麼精進也可以單獨列出。所以《相續解脫經》中，說前三度（佈施、持戒、忍辱）為戒學，禪定為定學，般若為慧學，精進能通策三學就是這樣。那麼，這個次第（次序）是怎樣的呢？如《成實論》所說，出家求道首先要受戒，所以先說明正語、正業以及正命（三者皆為戒）。因為持戒使心安定，所以接著說明正念、正定（二者皆為定）。由禪定而生智慧，智慧有粗細之分。粗的智慧是聞慧，稱為正思；細的智慧是修慧，稱為正見。又粗的智慧還在世間，不能見到真理，所以稱為正思；細的智慧超出世間，能夠見到真理，所以稱為正見。精進普遍貫通於這些修行的次第，不依照八正道（正見、正思、正語、正業、正命、正精進、正念、正定）的次序來說明（以上是三門竟）。 接著就三慧（聞慧、思慧、修慧）來分別八正道。如《成實論》所說，正見是聞慧，正思是思慧，其餘六個是修慧。修慧中首先要持戒，遠離過失。因為持戒的緣故，可以得到三道分（正語、正業、正命）。然後修習善法，修習善法必須勤奮，所以先說明精進。因為精進能夠攝持心，所以接著說明正念。因為憶念佛法，就能得到正定。這是因為八正道的意義有很多方面，種種不同的解釋，都沒有妨礙，不是隻有一種固定的解釋。以上是第二，分別解釋道品。 第三，用九法來分別道品。如《涅槃經》所說，如果對於三十七道品法，知道它的根源、知道它的原因、知道它的統攝、知道它的增長、知道它的主導、知道它的引導、知道它的殊勝、知道它的真實以及知道它的究竟，就叫做清凈梵行。這九種方法是統攝道品的方法。它的意義是什麼呢？解釋有四種方式：一是就同一時間的心法來分別；二是就出世間純熟的修行中，隨著意義來分別；三是就大乘佛教從開始到最終的次第來分別；四是從小乘佛教進入大乘佛教的次第來分別。就同一時間的心法來分別來說，九種方法中的前八種是道品行。
【English Translation】 English version: 精進通策 (Jingjin Tongce, Thorough Encouragement of Diligence). Question: In the Dizhi Lun (Treatise on the Stages of the Earth), the six pāramitās (perfections: generosity, discipline, patience, diligence, meditation, wisdom) are divided into three learnings (discipline, concentration, wisdom), and diligence belongs to discipline. Why does this text say that diligence thoroughly encourages the three learnings? Answer: This is because they are interconnected and mutually responsive in principle, advancing together. However, the Dizhi Lun uses three meanings to encompass the six pāramitās, so diligence is included in discipline. If four meanings are used to encompass the six pāramitās, then diligence can also be listed separately. Therefore, in the Xiangxu Jietuo Jing (Sutra of Continuous Liberation), the first three pāramitās (generosity, discipline, patience) are said to be the learning of discipline, meditation is the learning of concentration, and prajna (wisdom) is the learning of wisdom. This is how diligence thoroughly encourages the three learnings. So, what is the order of these? As the Chengshi Lun (Treatise on the Establishment of Truth) says, those who leave home to seek the dao (path) must first receive precepts, so first explain right speech, right action, and right livelihood (all three are discipline). Because upholding precepts stabilizes the mind, then explain right mindfulness and right concentration (both are concentration). From concentration arises wisdom, which has coarse and fine aspects. Coarse wisdom is learning wisdom, called right thought; fine wisdom is cultivation wisdom, called right view. Furthermore, coarse wisdom is still in the world, unable to see the truth, so it is called right thought; fine wisdom transcends the world, able to see the truth, so it is called right view. Diligence universally pervades these stages of practice, not explained according to the order of the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) (end of the three sections). Next, the Eightfold Path is distinguished based on the three wisdoms (learning wisdom, thinking wisdom, cultivation wisdom). As the Chengshi Lun says, right view is learning wisdom, right thought is thinking wisdom, and the remaining six are cultivation wisdom. Among cultivation wisdom, one must first uphold precepts and avoid faults. Because of upholding precepts, one can obtain the three divisions of the path (right speech, right action, right livelihood). Then cultivate good dharmas (teachings), and cultivating good dharmas requires diligence, so first explain diligence. Because diligence can gather the mind, then explain right mindfulness. Because of remembering the dharmas, one can obtain right concentration. This is because the meaning of the Eightfold Path has many aspects, and various different explanations are not harmful; there is not only one fixed explanation. The above is the second, separately explaining the bodhipakṣa-dharmas (factors of enlightenment). Third, the bodhipakṣa-dharmas are distinguished based on the nine dharmas. As the Nirvana Sutra says, if one knows the root, knows the cause, knows the collection, knows the increase, knows the master, knows the guide, knows the victory, knows the reality, and knows the ultimate of the thirty-seven bodhipakṣa-dharmas, it is called pure brahmacarya (holy life). These nine methods are methods for encompassing the bodhipakṣa-dharmas. What is its meaning? There are four ways to explain it: first, to distinguish based on the mental dharmas at the same time; second, to distinguish based on the meaning in the pure and mature practice of transcending the world; third, to distinguish based on the order from beginning to end in Mahayana Buddhism; fourth, to distinguish based on the order of entering Mahayana Buddhism from Hinayana Buddhism. In terms of distinguishing based on the mental dharmas at the same time, the first eight of the nine methods are the practice of the bodhipakṣa-dharmas.
。后一是其道品行果。前八猶是十通地中八種心數。十通大地名如上列。除想及憶餘八是也。八中根本是其欲數。欲能起行。故說為根。因是觸數。觸能和合發生道行。故名為因。攝是受數。受能納法。故名為攝。增是思數。思能起作令道增長。故說為增。主是念數。一切諸行皆隨念轉。是故說念以之為主。導是定數。定能導引出世聖慧。故說為導。勝是慧數。諸行中上。故名為勝。實者是其解脫之數。能令諸行脫離虛妄。故名為實。問曰。心法乃有眾多。以何義故偏論此八餘者不舉。釋言。今為九門辨義。若舉多數行則無量。后三門中亦復可以九義分別。為是不彰。且論此八。從斯八種獲得涅槃名為畢竟(此一門竟)。
次就出世成就行中隨義分別。前八行修。后一行果。就前八中道起依欲。樂欲是其眾行根本。故名為根。問曰。經說。一切善法皆不放逸以為根本。今乃說欲。其義云何。經自釋言。欲是生因。不放了因。今說生因故論欲耳。問曰。經說。三十七品佛為根本。今乃說欲。義復云何。經言。眾生初知道法佛為根本。若自證得欲為根本。今論出世自所證行。是故宣說欲為根耳。依欲起修。修必托緣。觸對前緣而生行心。故名為因。於此分中泛說諸行。因前起后悉名為觸。非唯觸數。行別不同略有九
【現代漢語翻譯】 現代漢語譯本：后一個是關於道品、修行和結果的闡述。前面的八個仍然是十通地中的八種心數。十通大地的名稱如上所述。除了『想』（saṃjñā，知覺）和『憶』（smṛti，記憶），其餘八個都是。在這八個中，根本是『欲』（chanda，意欲），因為意欲能發起行動，所以被稱為根本。『因』（hetu，原因）是『觸』（sparśa，接觸），因為接觸能和諧地結合併產生修行，所以被稱為因。『攝』（saṃgraha，攝取）是『受』（vedanā，感受），因為感受能接納佛法，所以被稱為攝。『增』（vardhana，增長）是『思』（cetanā，思），因為思能發起作用，使修行增長，所以被稱為增。『主』（pradhāna，主導）是『念』（smṛti，正念），因為一切修行都隨念而轉，所以說念是主導。『導』（netṛ，引導）是『定』（samādhi，禪定），因為禪定能引導產生出世的聖慧，所以被稱為導。『勝』（śreṣṭha，殊勝）是『慧』（prajñā，智慧），在一切修行中最為殊勝，所以被稱為勝。『實』（satya，真實）是『解脫』（vimokṣa，解脫），能使一切修行脫離虛妄，所以被稱為真實。 問：心法有眾多，為何只論述這八種，而忽略其他的呢？ 答：現在是爲了通過九個方面來辨析意義。如果列舉多數，修行就會變得無量無邊。後面的三個方面也可以用九種意義來分別，因為這樣不夠明確，所以只論述這八種。從這八種獲得涅槃，被稱為『畢竟』（atyanta，究竟）。（這一門結束） 接下來，就出世成就的修行中，根據意義進行分別。前面的八種是修行的行為，後面一種是結果。就前面的八種來說，道是從意欲開始的。樂於意欲是各種修行的根本，所以被稱為根本。 問：經中說，一切善法都以不放逸（apramāda，不放逸）為根本，現在卻說意欲是根本，這是什麼意思呢？ 經中自己解釋說，意欲是生起的原因，不放逸是了悟的原因。現在說的是生起的原因，所以論述意欲。 問：經中說，三十七道品（bodhipākṣika-dharma，菩提分法）以佛為根本，現在卻說意欲是根本，這是什麼意思呢？ 經中說，眾生最初知道佛法時，佛是根本。如果自己證悟，意欲就是根本。現在論述的是出世的自己所證悟的修行，所以宣說意欲是根本。 依靠意欲發起修行，修行必定依託因緣。接觸前面的因緣而生起修行的心，所以被稱為因。在這個部分中，泛泛地說各種修行，因為前面的生起後面的，都稱為觸，不僅僅是觸這個心數。修行的類別不同，大致有九種。
【English Translation】 English version: The latter is an explanation of the qualities of the path, practice, and result. The former eight are still the eight mental factors within the Ten All-Pervading Grounds. The names of the Ten All-Pervading Grounds are as listed above. Except for 'saṃjñā' (perception) and 'smṛti' (memory), the remaining eight are included. Among these eight, the root is 'chanda' (desire or intention), because desire can initiate action, hence it is called the root. 'Hetu' (cause) is 'sparśa' (contact), because contact can harmoniously combine and generate practice, hence it is called the cause. 'Saṃgraha' (gathering) is 'vedanā' (feeling), because feeling can receive the Dharma, hence it is called gathering. 'Vardhana' (increasing) is 'cetanā' (volition or thought), because thought can initiate action, causing practice to grow, hence it is called increasing. 'Pradhāna' (chief) is 'smṛti' (mindfulness), because all practices follow the turning of mindfulness, therefore mindfulness is said to be the chief. 'Netṛ' (guide) is 'samādhi' (concentration), because concentration can guide the emergence of transcendent wisdom, hence it is called the guide. 'Śreṣṭha' (superior) is 'prajñā' (wisdom), which is the most superior among all practices, hence it is called superior. 'Satya' (truth) is 'vimokṣa' (liberation), which can enable all practices to be free from falsehood, hence it is called truth. Question: Mental phenomena are numerous, why only discuss these eight, while neglecting the others? Answer: Now it is to analyze the meaning through nine aspects. If many are listed, the practices will become immeasurable. The latter three aspects can also be distinguished by nine meanings, because this is not clear enough, so only these eight are discussed. Obtaining Nirvana from these eight is called 'atyanta' (ultimate). (This section ends) Next, regarding the practice of achieving transcendence, distinctions are made according to meaning. The former eight are the actions of practice, and the latter one is the result. Regarding the former eight, the path begins with desire. The joy of desire is the root of all practices, hence it is called the root. Question: The sutras say that all good dharmas take 'apramāda' (non-negligence) as the root, but now it is said that desire is the root, what does this mean? The sutra itself explains that desire is the cause of arising, and non-negligence is the cause of understanding. Now we are talking about the cause of arising, so we discuss desire. Question: The sutras say that the thirty-seven 'bodhipākṣika-dharma' (factors of enlightenment) take the Buddha as the root, but now it is said that desire is the root, what does this mean? The sutras say that when sentient beings first know the Dharma, the Buddha is the root. If one realizes it oneself, desire is the root. Now we are discussing the practice of transcendence that one has realized oneself, so we proclaim that desire is the root. Relying on desire to initiate practice, practice must rely on conditions. Contacting the previous conditions and generating the mind of practice, hence it is called the cause. In this section, we generally talk about various practices, because the former gives rise to the latter, they are all called contact, not just the mental factor of contact. The types of practice are different, roughly there are nine.
對。如經具辨。一因信近友。名之為觸。二因近友得聞正法。名之為觸。三因聞法身口意凈。名之為觸。四因業凈獲得正命。是名為觸。五因正命得凈根戒。名之為觸。六因凈根戒樂寂靜處。名之為觸。七因樂靜能善思惟。八因思惟得如法住。九因如法住得三十七品。能壞無量諸惡煩惱。是名為觸。由觸生受。攝因受攝法。故名為攝。又受因緣生諸煩惱。三十七品能破壞之。故名為攝。由煩惱受攝起道。故因思善惟勤修習道破諸煩惱。故名善思以之為增。三十七品破諸煩惱要賴專念。是故名念以之為主。譬如四兵隨主將意。道品如是。皆隨念主以入定故。能善分別一切法相。是故名定以之為導。三十七品分別法相智為最勝。是故名慧以之為勝。又慧力故煩惱消滅。如世間中四兵壞怨。或二或一勇健者能。道品如是。智慧力故能破煩惱。故名為勝。雖因修習三十七品獲得四禪神通安樂不得名實。若壞煩惱證解脫時乃名為實。三十七品發心修道。雖得世樂及出生樂四沙門果及以解脫不名畢竟。若能斷除三十七品所作之事名大涅槃。如是涅槃方名畢竟(此二門竟)。
次就大乘從始至終次第分別。於法初起善愛念心即是欲也。欲名為根。因善愛念親近善友。名之為觸。觸名為因。因近善友聽受正法。名為根取。因近善
{ "translations": [ "現代漢語譯本：", "對。如經所說，具有辨別能力的人，有九種『觸』（Sparsha，接觸）：", "一、因為信賴親近善友，這叫做『觸』。", "二、因為親近善友而能聽聞正法，這叫做『觸』。", "三、因為聽聞正法而使身、口、意清凈，這叫做『觸』。", "四、因為行為清凈而獲得正當的謀生方式（正命），這叫做『觸』。", "五、因為正命而得到清凈的根（Indriya，感官）和戒律（Śīla，道德規範），這叫做『觸』。", "六、因為清凈的根和戒律而樂於寂靜之處，這叫做『觸』。", "七、因為樂於寂靜而能善於思惟。", "八、因為善於思惟而能如法安住。", "九、因為如法安住而能獲得三十七道品（Bodhipākṣika-dharmas，菩提分法），能摧毀無量諸惡煩惱，這叫做『觸』。由『觸』而生『受』（Vedanā，感受）。攝取因，受攝取法，所以叫做『攝』。又因為『受』的因緣而生起各種煩惱，三十七道品能夠破壞這些煩惱，所以叫做『攝』。因為煩惱的『受』而攝起道，所以因為思考善，惟有勤奮修習道才能破除各種煩惱，所以叫做『善思』，以此作為增上。", "三十七道品破除各種煩惱，主要依賴於專一的念（Smṛti，正念），所以叫做『念』，以此作為主導。譬如四種軍隊跟隨主將的意願，道品也是這樣，都跟隨『念』這個主導而入定（Samādhi，禪定），所以能夠善於分別一切法的相狀，所以叫做『定』，以此作為引導。", "三十七道品分別法相，以智慧（Prajñā，般若）為最殊勝，所以叫做『慧』，以此作為殊勝。又因為智慧的力量，煩惱得以消滅，如同世間中的四種軍隊摧毀怨敵，或者兩個或一個勇健的人能夠做到。道品也是這樣，因為智慧的力量能夠破除煩惱，所以叫做殊勝。雖然因為修習三十七道品而獲得四禪（Dhyāna，禪那）、神通（Abhijñā，神通）和安樂，但不能稱之為真實。如果摧毀煩惱，證得解脫的時候，才叫做真實。三十七道品發心修道，雖然得到世間的快樂以及出世間的快樂，四沙門果（Śrāmaṇyaphala，沙門果）以及解脫，但不能稱之為畢竟。如果能夠斷除三十七道品所做的事情，就叫做大涅槃（Mahā-nirvāṇa，大涅槃）。這樣的涅槃才叫做畢竟（這兩個門結束）。", "接下來就大乘（Mahāyāna，大乘）從開始到結束，次第分別。對於佛法最初生起善良的愛念之心，這就是『欲』（Chanda，意欲）。『欲』名為根。因為善良的愛念而親近善友，這叫做『觸』。『觸』名為因。因為親近善友而聽受正法，名為根取。因為親近善", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Yes. As stated in the scriptures, for those who possess discernment, there are nine types of 'Sparsha' (contact):", "1. Because of trusting and being close to virtuous friends, this is called 'Sparsha'.", "2. Because of being close to virtuous friends and being able to hear the correct Dharma, this is called 'Sparsha'.", "3. Because of hearing the correct Dharma and causing the body, speech, and mind to be purified, this is called 'Sparsha'.", "4. Because of pure conduct and obtaining a righteous way of life (Right Livelihood), this is called 'Sparsha'.", "5. Because of Right Livelihood and obtaining pure Indriyas (senses) and Śīla (moral conduct), this is called 'Sparsha'.", "6. Because of pure senses and moral conduct and delighting in quiet places, this is called 'Sparsha'.", "7. Because of delighting in quietude and being able to contemplate well.", "8. Because of contemplating well and being able to abide in accordance with the Dharma.", "9. Because of abiding in accordance with the Dharma and being able to obtain the thirty-seven Bodhipākṣika-dharmas (factors of enlightenment), which can destroy countless evil afflictions, this is called 'Sparsha'. From 'Sparsha' arises 'Vedanā' (feeling). Grasping the cause, feeling grasps the Dharma, therefore it is called 'Grasping'. Furthermore, because of the causes and conditions of 'Vedanā', various afflictions arise, and the thirty-seven factors of enlightenment can destroy these afflictions, therefore it is called 'Grasping'. Because the 'feeling' of afflictions grasps the path, therefore, because of contemplating goodness, only by diligently practicing the path can various afflictions be destroyed, therefore it is called 'Good Contemplation', using this as enhancement.", "The thirty-seven factors of enlightenment destroy various afflictions, mainly relying on singular Smṛti (mindfulness), therefore it is called 'Mindfulness', using this as the guide. For example, just as four types of armies follow the wishes of the main general, the factors of enlightenment are also like this, all following 'Mindfulness' as the guide and entering Samādhi (meditative absorption), therefore being able to discern well the characteristics of all dharmas, therefore it is called 'Samādhi', using this as guidance.", "The thirty-seven factors of enlightenment discern the characteristics of dharmas, with Prajñā (wisdom) being the most supreme, therefore it is called 'Wisdom', using this as supremacy. Furthermore, because of the power of wisdom, afflictions can be extinguished, just like in the world, four types of armies destroy enemies, or two or one brave person can do it. The factors of enlightenment are also like this, because the power of wisdom can destroy afflictions, therefore it is called supremacy. Although because of practicing the thirty-seven factors of enlightenment, one obtains the four Dhyānas (meditations), Abhijñā (supernatural powers), and bliss, it cannot be called reality. If one destroys afflictions and attains liberation, then it is called reality. The thirty-seven factors of enlightenment initiate the mind to practice the path, although one obtains worldly happiness as well as supramundane happiness, the four Śrāmaṇyaphala (fruits of the contemplative life) as well as liberation, it cannot be called ultimate. If one can cut off the actions done by the thirty-seven factors of enlightenment, it is called Mahā-nirvāṇa (Great Nirvana). Such Nirvana is then called ultimate (these two doors are finished).", "Next, regarding the Mahāyāna (Great Vehicle), from beginning to end, distinguishing in order. For the Dharma, initially arising a good and loving thought, this is 'Chanda' (desire). 'Desire' is called the root. Because of good and loving thoughts, one becomes close to virtuous friends, this is called 'Sparsha'. 'Sparsha' is called the cause. Because of being close to virtuous friends and listening to the correct Dharma, it is called root taking. Because of being close to good" ] }
友能善思惟。故名為增。因是四法能生長道。謂念定智是則名為主導勝也。因是三法得二解脫斷除愛。故得心解脫。斷無明故得慧解脫。是名為實。如是八法究竟得果名為涅槃。是故涅槃名為畢竟(此三門竟)。
次就從小趣大分別。發心出家名之為欲。欲名為根。白四羯磨。名之為觸。觸名為因。受二種戒。名之為受。受名為攝。言二戒者。一是波羅提木叉戒。遮防性罪。二凈根戒。遠離遮過。修習四禪。名之為增。得須陀洹果斯陀含果。名之爲念。念名為主。以此位中守心離過故名爲念。得那含名之為導。親能導起無學果故得羅漢果。名之為勝。勝前果故得辟支果。名之為實。真是麒麟獨一行故得大菩提。名為畢竟。道中極故。道品如是。
大乘義章卷十六(末終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十七(本)
遠法師撰
凈法聚因中
賢聖義二門分別(一釋名 二辨相)
第一釋名。言賢聖者和善曰賢。會正名聖。正謂理也。理無偏那故說為正。證理舍凡說為聖矣。此賢與聖同異有三。一同體名異。其猶眼目。以同體故莫問始終。皆名為賢。並得稱聖。問曰。若言始終皆聖。如小乘中見道已前七方便人未有聖德。經論名凡。以
【現代漢語翻譯】 現代漢語譯本：朋友能夠很好地進行思惟，因此稱為『增』。因為這四種法能夠生長道，即念、定、智，因此稱為『主導勝』。因為這三種法能夠得到兩種解脫，斷除愛，所以得到心解脫；斷除無明，所以得到慧解脫，這稱為『實』。像這樣八種法最終得到的結果稱為涅槃（Nirvana），所以涅槃稱為『畢竟』（這三個門結束）。
其次，從小乘趨向大乘進行分別。發心出家稱為『欲』（Chanda），欲稱為『根』。進行白四羯磨（Caturtha-karma）稱為『觸』（Sparsha），觸稱為『因』。受持兩種戒律稱為『受』，受稱為『攝』。所說的兩種戒律，一是波羅提木叉戒（Pratimoksha），遮防性罪；二是凈根戒，遠離遮過。修習四禪（Dhyana）稱為『增』。得到須陀洹果（Srotapanna）、斯陀含果（Sakrdagamin）稱為『念』，念稱為『主』。因為在這個位次中守護心念，遠離過失，所以稱爲念。得到阿那含果（Anagamin）稱為『導』，親近能夠引導生起無學果，所以得到阿羅漢果（Arhat）稱為『勝』，勝過之前的果位，所以得到辟支佛果（Pratyekabuddha）稱為『實』，真是麒麟，獨自一行，所以得到大菩提（Mahabodhi），稱為『畢竟』，是道中的極致。道品就是這樣。
《大乘義章》卷十六（末尾結束） 《大正藏》第 44 冊 No. 1851 《大乘義章》
《大乘義章》卷第十七（本）
遠法師 撰
凈法聚因中
賢聖義二門分別（一、釋名；二、辨相）
第一、釋名。所說的賢聖，和善稱為『賢』，會合正理稱為『聖』。正，指的是理。理沒有偏頗，所以說為正。證悟真理，捨棄凡夫，稱為『聖』。這賢與聖，相同與不同有三種。一是同體而名稱不同，就像眼睛和眼珠。因為是同體，所以無論開始還是結束，都稱為賢，並且可以稱為聖。問：如果說始終都是聖，像小乘中見道以前的七方便人，沒有聖人的德行，經論中稱為凡夫。為什麼說始終都是聖呢？
【English Translation】 English version: A friend who is good at contemplating is called 'Increase' (增, Zeng). Because these four dharmas can grow the path, namely mindfulness (念, Nian), concentration (定, Ding), and wisdom (智, Zhi), they are called 'Leading Excellence' (主導勝, Zhudao Sheng). Because these three dharmas can attain two kinds of liberation, cutting off love, one attains liberation of mind (心解脫, Xin Jietuo); cutting off ignorance (無明, Wuming), one attains liberation of wisdom (慧解脫, Hui Jietuo), this is called 'Reality' (實, Shi). Thus, the result ultimately attained by these eight dharmas is called Nirvana (涅槃, Niepan), therefore Nirvana is called 'Ultimate' (畢竟, Bijing) (These three doors are finished).
Next, distinguishing from the Small Vehicle (小乘, Xiaosheng) to the Great Vehicle (大乘, Dasheng). The aspiration to renounce the world is called 'Desire' (欲, Yu), desire is called 'Root' (根, Gen). Performing the white four karmas (白四羯磨, Baisi Jiemo) is called 'Contact' (觸, Chu), contact is called 'Cause' (因, Yin). Receiving two kinds of precepts is called 'Reception' (受, Shou), reception is called 'Gathering' (攝, She). The two precepts mentioned are: first, the Pratimoksha (波羅提木叉戒, Boluoti Mucha Jie), which prevents inherent transgressions; second, the pure root precepts, which avoid transgressions. Cultivating the four Dhyanas (四禪, Sichen) is called 'Increase'. Attaining the fruit of Srotapanna (須陀洹果, Xutuohuan Guo) and Sakrdagamin (斯陀含果, Situohan Guo) is called 'Mindfulness', mindfulness is called 'Lord'. Because in this position, guarding the mind and being away from faults is called mindfulness. Attaining the fruit of Anagamin (阿那含果, Anahan Guo) is called 'Guide' (導, Dao), being close to that which can guide the arising of the fruit of no-more-learning, therefore attaining the fruit of Arhat (阿羅漢果, Aluohan Guo) is called 'Excellence', surpassing the previous fruits, therefore attaining the fruit of Pratyekabuddha (辟支佛果, Pizhi Fo Guo) is called 'Reality', truly a Qilin (麒麟, Qilin), walking alone, therefore attaining Mahabodhi (大菩提, Daputi) is called 'Ultimate', the extreme of the path. Such are the factors of the path.
《Mahayana Meaning Chapter》 Volume Sixteen (End) 《Taisho Tripitaka》 Volume 44 No. 1851 《Mahayana Meaning Chapter》
《Mahayana Meaning Chapter》 Volume Seventeen (This)
Compiled by Dharma Master Yuan
Within the Pure Dharma Cluster Cause
Distinguishing the Meaning of Worthy and Sage in Two Doors (1. Explanation of Name; 2. Distinguishing Characteristics)
First, Explanation of Name. What is called Worthy and Sage, harmonious goodness is called 'Worthy' (賢, Xian), meeting with correct principle is called 'Sage' (聖, Sheng). Correct refers to principle. Principle has no bias, therefore it is said to be correct. Realizing principle and abandoning the mundane is called 'Sage'. These Worthy and Sage have three similarities and differences. First, same substance but different names, like the eye and the pupil. Because they are of the same substance, regardless of beginning or end, they are all called Worthy, and can also be called Sage. Question: If it is said that from beginning to end they are all Sage, like the seven expedient people before seeing the path in the Small Vehicle, they do not have the virtue of a sage, and are called mundane in the sutras and treatises. Why is it said that from beginning to end they are all Sage?
何義故得名為聖。釋言。此等雖復未有真聖之德修學聖道似聖名聖。故論說言。因緣聖人名為凡夫。說為聖人。二賢聖體別。別有五種。一就離過成善分別。離惡名賢。如受五戒防禁五惡便名賢者。具善稱聖。故涅槃云。具七聖財名為聖人。謂。信慚愧戒施聞慧。又云。具足聖定戒慧故名聖人第二約就三業分別。身口意調善名之為賢。內心真正說以為聖。三就自利利他分別。愛憐眾生化行純善名之為賢。自行真正說以為聖。故涅槃中宣說自利以為聖行。四約境分別。事中調善名之為賢。證理舍凡說以為聖。故涅槃云得聖法故名為聖人。何者聖法。常觀諸法性空寂故。五約位分別。見道已前調心離惡名之為賢。見諦已上會正名聖。故仁王中地前併名為三賢。地上菩薩說為十聖。此是第二賢聖分別。三通局分別。賢通聖局。以賢通故從始至終皆名為賢。故經說言。賢者舍利弗賢者須菩提等。以聖局故見道已前名為凡夫。見諦已上方得名聖。名義如是。
次辨其相。賢聖眾多。要攝唯四。所謂聲聞緣覺菩薩及與諸佛。佛后別論。今就因門且辨前三。先解聲聞曲有五門。一釋其名。二定其相。三對大分別。四對緣覺中乘分別。五當相分別初釋其名。聲聞名義泛解有三。一就得道因緣以釋。如來所說言教名聲。餐聲悟解故
【現代漢語翻譯】 現代漢語譯本 問：因為什麼意義而得到『聖』這個名稱？ 答：這些人雖然還沒有真正聖人的德行，但修學聖道，類似聖人，所以稱為『聖』。因此，《瑜伽師地論》中說：『因緣聖人名為凡夫，說為聖人。』 二、賢和聖的本體區別。區別有五種： 一是從斷除過失和成就善行來區分。斷除惡行稱為『賢』，如受持五戒，防止五種惡行，就稱為賢者。具備善行稱為『聖』。所以《涅槃經》說：『具足七聖財名為聖人。』這七聖財是：信、慚、愧、戒、施、聞、慧。又說：『具足聖定、戒、慧，所以稱為聖人。』 二是從身、口、意三業來區分。身、口、意調和善良稱為『賢』，內心真正稱為『聖』。 三是從自利和利他來區分。愛憐眾生，教化行為純善稱為『賢』，自己修行真正稱為『聖』。所以《涅槃經》中宣說自利是聖行。 四是從境界來區分。在事相中調和善良稱為『賢』，證悟真理，捨棄凡夫稱為『聖』。所以《涅槃經》說：『得到聖法，所以稱為聖人。』什麼是聖法？經常觀察諸法性空寂。 五是從位階來區分。見道以前，調伏內心，遠離惡行稱為『賢』，見諦以後，契合正理稱為『聖』。所以在《仁王經》中，地上菩薩之前的都稱為三賢，地上菩薩稱為十聖。這是第二種賢和聖的區別。 三、從普遍性和侷限性來區分。賢普遍，聖侷限。因為賢普遍，所以從始至終都可以稱為賢。所以經中說：『賢者舍利弗 (Śāriputra，佛陀十大弟子之一，以智慧著稱)，賢者須菩提 (Subhūti，佛陀十大弟子之一，以解空第一著稱) 等。』因為聖侷限，所以在見道以前稱為凡夫，見諦以後才能稱為聖。名稱和意義就是這樣。 接下來辨別他們的相狀。賢聖眾多，要概括起來只有四種：所謂聲聞 (Śrāvaka，聽聞佛陀教誨而證悟的修行者)，緣覺 (Pratyekabuddha，不依師教，自己證悟的修行者)，菩薩 (Bodhisattva，發願救度一切眾生的修行者) 以及諸佛 (Buddha，圓滿覺悟者)。佛在後面單獨討論，現在就因地修行來說，先辨別前面三種。先解釋聲聞，大概有五個方面：一、解釋名稱；二、確定相狀；三、與大乘分別；四、與緣覺、中乘分別；五、當相分別。首先解釋名稱。聲聞的名稱和意義，一般解釋有三種：一、從得道的因緣來解釋。如來說的言教稱為聲，聽聞佛的聲音而悟解。
【English Translation】 English version Question: By what meaning does one obtain the name 'Saint' (Ārya)? Answer: Although these individuals may not yet possess the true virtues of a Saint, they cultivate the path of Sainthood, resembling Saints, hence they are called 'Saints.' Therefore, the Yogācārabhūmi-śāstra states: 'Due to conditions, a Saint is called an ordinary person, and is spoken of as a Saint.' Second, the distinction between the essence of a Worthy one (Bāla) and a Saint. There are five types of distinctions: First, distinguishing based on abandoning faults and accomplishing good. Abandoning evil is called 'Worthy,' such as upholding the five precepts, preventing the five evils, and thus being called a Worthy one. Possessing good is called 'Saint.' Therefore, the Nirvana Sutra says: 'Possessing the seven holy riches is called a Saint.' These seven holy riches are: faith (Śraddhā), shame (Hrī), embarrassment (Apatrāpya), precepts (Śīla), giving (Dāna), learning (Śruta), and wisdom (Prajñā). It also says: 'Possessing holy concentration (Samādhi), precepts, and wisdom, hence called a Saint.' Second, distinguishing based on the three karmas of body, speech, and mind. Harmonizing and being good in body, speech, and mind is called 'Worthy,' being truly genuine in the inner mind is called 'Saint.' Third, distinguishing based on self-benefit and benefiting others. Loving and pitying sentient beings, transforming actions into pure goodness is called 'Worthy,' personally practicing truly is called 'Saint.' Therefore, the Nirvana Sutra proclaims that self-benefit is a Saintly practice. Fourth, distinguishing based on realm. Harmonizing and being good in matters is called 'Worthy,' realizing truth and abandoning the mundane is called 'Saint.' Therefore, the Nirvana Sutra says: 'Because of obtaining the holy Dharma, one is called a Saint.' What is the holy Dharma? Constantly observing that the nature of all dharmas is empty and still. Fifth, distinguishing based on stages. Before the path of seeing (Darśanamārga), taming the mind and abandoning evil is called 'Worthy,' after seeing the truth, uniting with the correct principle is called 'Saint.' Therefore, in the Benevolent Kings Sutra, those before the ground (Bhūmi) are all called the Three Worthies, and Bodhisattvas on the grounds are called the Ten Saints. This is the second distinction between Worthy and Saint. Third, distinguishing based on generality and specificity. Worthy is general, Saint is specific. Because Worthy is general, from beginning to end, one can be called Worthy. Therefore, the sutras say: 'Worthy Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom), Worthy Subhūti (Subhūti, one of the Buddha's ten great disciples, known for being foremost in understanding emptiness), etc.' Because Saint is specific, before the path of seeing, one is called an ordinary person, only after seeing the truth can one be called a Saint. The names and meanings are thus. Next, to distinguish their characteristics. There are many Worthies and Saints, but to summarize, there are only four types: the so-called Hearers (Śrāvaka, those who attain enlightenment by hearing the Buddha's teachings), Solitary Buddhas (Pratyekabuddha, those who attain enlightenment on their own, without a teacher), Bodhisattvas (Bodhisattva, those who vow to save all sentient beings), and all Buddhas (Buddha, the fully enlightened ones). Buddhas will be discussed separately later, now, in terms of the cause of practice, let's first distinguish the first three. First, explain the Hearers, roughly in five aspects: one, explain the name; two, determine the characteristics; three, distinguish from the Great Vehicle; four, distinguish from Solitary Buddhas and the Middle Vehicle; five, distinguish the characteristics themselves. First, explain the name. The name and meaning of Hearers, generally explained, has three aspects: one, explained from the cause of attaining the path. The teachings spoken by the Thus Come One (Tathāgata) are called sound, understanding through hearing the sound.
曰聲聞。故地論言。從他聞聲而通達故名聲聞矣。二就所觀法門以釋。如地論說。我眾生等但有名故說之為聲。于聲悟解故曰聲聞。三就化他記說以釋。如法華說。以佛道聲令一切聞故曰聲聞。三中前二是小聲聞后一菩薩。隨義以名。名義如是(此一門竟)。
次定其相。如地論說。聲聞之人有五種相。一者因集。過去所修狹劣善根以之為因。今依起行故曰因集。故地論言。修小善根但依自益名因集矣。修小善根是其劣也。但依自益是其狹也。二者畏苦。深厭三界樂求疾滅。三舍眾生。無大悲心。四者依心。依師教授不能自悟。五者是觀。但能觀察眾生無我成聲聞乘。五中前三對大明小。后二對中以彰其小。問曰。成實宣說聲聞見二無我。彼以何故但言觀察眾生無我。此義隱顯如前無我章中具釋(此二門竟)。
次對大分別。如法華論。宣說聲聞有其四種。一種性聲聞。是人本來常習小法小性成就。于最後身值佛出世樂欲小法。佛依為說證得小果。從本立稱名種性聲聞。二退菩提心聲聞。是人過去曾習大法。流轉生死忘失本念。于最後身值佛出世樂欲小法。佛依現欲為說小法證得小果。本學大乘今退住小名退菩提心聲聞。三增上慢聲聞。于小法中未得謂得未證謂證。此實凡夫。四應化聲聞。謂諸菩薩隨化
【現代漢語翻譯】 現代漢語譯本： 被稱為聲聞（Śrāvakā，聽聞佛陀教誨而證悟的修行者）。所以《地論》（Daśabhūmika Sūtra，即《十地經論》）說：『從聽聞他人之聲而通達真理，因此稱為聲聞。』第二種解釋是就所觀修的法門來解釋。如《地論》所說：『我、眾生等，只是一個名稱，所以說之為聲。于聲音中悟解真理，所以叫做聲聞。』第三種解釋是就教化他人和記別（Vyākaraṇa，預言）來說明。如《法華經》（Lotus Sūtra）所說：『以佛道的音聲令一切眾生聽聞，所以叫做聲聞。』這三種解釋中，前兩種是小乘聲聞，后一種是菩薩。隨其意義而命名，名稱的含義就是這樣（這一門結束）。 其次確定聲聞的相狀。如《地論》所說：『聲聞之人有五種相。』第一是因集。過去所修的狹隘淺薄的善根作為其因，現在依此而起行，所以叫做因集。所以《地論》說：『修習小的善根，只求自身利益，名為因集。』修習小的善根是其淺薄之處，只求自身利益是其狹隘之處。第二是畏苦。深深厭惡三界（Trailokya，欲界、色界、無色界）的痛苦，追求快速滅盡煩惱。第三是捨棄眾生。沒有廣大的慈悲心。第四是依心。依賴師長的教授，不能自己領悟。第五是是觀。只能觀察眾生無我（Anātman，非我）而成就聲聞乘（Śrāvakayāna，聲聞乘）。這五種相中，前三種是對大乘而言，以此來顯明小乘；后兩種是對中乘而言，以此來彰顯其小。問：成實論（Satyasiddhi Śāstra）宣說聲聞證見二種無我（人無我、法無我），為什麼這裡只說觀察眾生無我？這個意義的隱顯，如前面無我章中詳細解釋（這二門結束）。 其次是對大乘進行分別。如《法華論》（Saddharmapuṇḍarīka-śāstra）宣說聲聞有四種。一種性聲聞。這種人本來常常修習小法，小乘根性成就。在最後一生遇到佛陀出世，樂於修習小法。佛陀根據他的根性為他說法，證得小乘果位。從其本性而立名，叫做種性聲聞。二是退菩提心聲聞。這種人過去曾經修習大法。在生死輪迴中流轉，忘記了本來的發心。在最後一生遇到佛陀出世，樂於修習小法。佛陀根據他現在的意願為他說小法，證得小乘果位。本來學習大乘，現在退轉而安住于小乘，叫做退菩提心聲聞。三是增上慢聲聞。在小法中未得謂得，未證謂證。這實際上是凡夫。四是應化聲聞。指諸位菩薩隨順眾生而示現的聲聞。
【English Translation】 English version: They are called Śrāvakās (those who attain enlightenment by hearing the Buddha's teachings). Therefore, the Daśabhūmika Sūtra (Ten Stages Sutra) says: 'Because they attain understanding by hearing the voices of others, they are called Śrāvakās.' The second explanation is based on the Dharma methods they contemplate and cultivate. As the Daśabhūmika Sūtra says: 'I, sentient beings, etc., are merely names, so they are referred to as voices. Those who awaken to the truth through these voices are called Śrāvakās.' The third explanation is based on teaching others and making predictions (Vyākaraṇa). As the Lotus Sūtra says: 'Because they cause all beings to hear the voice of the Buddha's path, they are called Śrāvakās.' Among these three explanations, the first two refer to Hīnayāna Śrāvakās, and the last one refers to Bodhisattvas. The name is given according to its meaning, and the meaning of the name is as such (this section ends). Next, define their characteristics. As the Daśabhūmika Sūtra says: 'Śrāvakās have five characteristics.' The first is 'cause accumulation' (因集). The narrow and shallow roots of goodness cultivated in the past serve as their cause, and they now rely on this to begin practice, so it is called 'cause accumulation.' Therefore, the Daśabhūmika Sūtra says: 'Cultivating small roots of goodness, seeking only self-benefit, is called cause accumulation.' Cultivating small roots of goodness is their shallowness, and seeking only self-benefit is their narrowness. The second is 'fear of suffering' (畏苦). They deeply detest the suffering of the three realms (Trailokya: the desire realm, the form realm, and the formless realm) and seek to quickly extinguish afflictions. The third is 'abandoning sentient beings' (舍眾生). They lack great compassion. The fourth is 'relying on mind' (依心). They rely on the teachings of their teachers and cannot awaken on their own. The fifth is 'observation' (是觀). They can only observe the non-self (Anātman) of sentient beings and attain the Śrāvakayāna (the vehicle of the Śrāvakās). Among these five characteristics, the first three are in contrast to the Mahāyāna, to highlight the Hīnayāna; the last two are in contrast to the middle vehicle, to emphasize its smallness. Question: The Satyasiddhi Śāstra (Treatise on the Establishment of Truth) proclaims that Śrāvakās realize two kinds of non-self (the non-self of persons and the non-self of dharmas), so why does this only mention observing the non-self of sentient beings? The hidden and manifest meaning of this is explained in detail in the previous chapter on non-self (these two sections end). Next is the distinction from the Mahāyāna. As the Saddharmapuṇḍarīka-śāstra (Treatise on the Lotus Sutra) proclaims, there are four types of Śrāvakās. The first is the 'nature Śrāvakā' (種性聲聞). This type of person has always cultivated small dharmas and has achieved the nature of the Hīnayāna. In their final life, they encounter the Buddha's appearance in the world and delight in small dharmas. The Buddha teaches them according to their capacity, and they attain the fruit of the Hīnayāna. Named according to their inherent nature, they are called 'nature Śrāvakās.' The second is the 'Śrāvakā who has regressed from the Bodhi mind' (退菩提心聲聞). This type of person has cultivated great dharmas in the past. Wandering in the cycle of birth and death, they have forgotten their original aspiration. In their final life, they encounter the Buddha's appearance in the world and delight in small dharmas. The Buddha teaches them small dharmas according to their present desires, and they attain the fruit of the Hīnayāna. Having originally studied the Mahāyāna, they now regress and abide in the Hīnayāna, called 'Śrāvakās who have regressed from the Bodhi mind.' The third is the 'Śrāvakā with increased arrogance' (增上慢聲聞). They believe they have attained what they have not attained, and they believe they have realized what they have not realized in the small dharmas. This is actually an ordinary person. The fourth is the 'manifestation Śrāvakā' (應化聲聞). This refers to the Śrāvakās manifested by the Bodhisattvas in accordance with sentient beings.
示小。四中前二是實聲聞。后二非實。於前二中種性聲聞于佛一化決定住小不能入大。是故此人望后亦名決定聲聞。未來無餘涅槃之後心想生時方能向大。退心聲聞初雖住小以本習故終能入大。故法華云。除先修習學小乘者。我今亦令入是法法中。對大如是(此三門竟)。
次對緣覺中乘分別。經說聲聞緣覺之別略有二種。一約所觀法門以別。觀察四諦而得道者悉名聲聞。觀十二緣而得道者皆稱緣覺。若從是義聲聞人中乃至七生須陀洹人。于最後身出無佛世藉現事緣而得道者亦名聲聞。此聲聞中細分有二。一聲聞聲聞。是人本來求聲聞道。樂觀四諦成聲聞性。于最後身值佛為說四真諦法而得悟道。本聲聞性今復聲聞而得道。故說之以為聲聞聲聞。二緣覺聲聞。是人本來求聲聞道。觀察四諦道悟初果。以鈍根故於現在世不得涅槃。天上人中七返受生。于最後身不值佛世藉現事緣而得悟道。以藉事緣而得覺故說為緣覺。本聲聞性觀察四諦而得道故說為聲聞。是故名為緣覺聲聞。此是第一約對所觀法門以別。二約得道因緣以別。從佛聲聞而得道者悉名聲聞。藉現事緣而得道者皆稱緣覺。若從是義聲聞人中。從佛聞說十二緣法而得道者亦名聲聞。此聲聞中細分有二。一聲聞聲聞。義如前解。二緣覺聲聞。是人本來求緣覺
【現代漢語翻譯】 現代漢語譯本： 顯示小乘。四種聲聞中，前兩種是真實的聲聞，后兩種不是真實的。在前兩種中，種性聲聞（Bodhisattva-śrāvaka，具有菩薩種性的聲聞）在佛陀的一次教化中就決定安住于小乘，不能進入大乘。因此，這種人相對於后兩種聲聞，也被稱為決定聲聞（Niyata-śrāvaka，決定證得聲聞果位的聲聞）。未來在無餘涅槃（Anupadhiśeṣa-nirvāṇa，沒有剩餘煩惱的涅槃）之後，心念生起時才能趨向大乘。退心聲聞（Aniyata-śrāvaka，不決定證得聲聞果位的聲聞）最初雖然安住于小乘，但由於往昔的習氣，最終能夠進入大乘。所以《法華經》（Lotus Sūtra）說：『除了先前修習小乘的人，我現在也讓他們進入這種佛法中。』對大乘來說就是這樣（這三種門徑結束）。 接下來是對緣覺（Pratyekabuddha，獨覺）中乘的分別。經中說聲聞和緣覺的區別，大致有兩種。一是根據所觀察的法門來區分。觀察四諦（catvāri āryasatyāni，苦、集、滅、道）而得道的人，都稱為聲聞。觀察十二緣起（dvādaśāṅga-pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）而得道的人，都稱為緣覺。如果從這個意義上說，聲聞人中乃至七生須陀洹（Srota-āpanna，預流果）的人，在最後一生中，如果沒有佛陀出世，憑藉現前的事緣而得道的人，也稱為聲聞。這種聲聞中，細分有兩種：一是聲聞聲聞，這種人本來就尋求聲聞道，樂觀四諦，成就聲聞的根性。在最後一生中，遇到佛陀為他說四真諦法而得悟道。本來是聲聞的根性，現在又因為聽聞佛法而得道，所以說他是聲聞聲聞。二是緣覺聲聞，這種人本來也尋求聲聞道，觀察四諦，道悟初果。因為根器遲鈍，所以在現在世不能證得涅槃，在天上人間七次往返受生。在最後一生中，沒有遇到佛陀出世，憑藉現前的事緣而得悟道。因為憑藉事緣而得覺悟，所以說他是緣覺。本來是聲聞的根性，觀察四諦而得道，所以說他是聲聞。因此稱為緣覺聲聞。這是第一種根據所觀察的法門來區分。二是根據得道的因緣來區分。從佛陀聲聞而得道的人，都稱為聲聞。憑藉現前的事緣而得道的人，都稱為緣覺。如果從這個意義上說，聲聞人中，從佛陀聽聞十二緣法而得道的人，也稱為聲聞。這種聲聞中，細分有兩種：一是聲聞聲聞，意義如前解釋。二是緣覺聲聞，這種人本來尋求緣覺
【English Translation】 English version: Showing the Small Vehicle. Among the four types of Śrāvakas (hearers), the first two are real Śrāvakas, while the latter two are not. Among the first two, the Bodhisattva-śrāvaka (those with the Bodhisattva nature) are determined to abide in the Small Vehicle in one teaching of the Buddha and cannot enter the Great Vehicle. Therefore, these people are also called Niyata-śrāvakas (determined Śrāvakas) in relation to the latter two. Only when thoughts arise after Anupadhiśeṣa-nirvāṇa (Nirvana without remainder) in the future can they turn towards the Great Vehicle. Although the Aniyata-śrāvakas (undetermined Śrāvakas) initially abide in the Small Vehicle, they can eventually enter the Great Vehicle due to their inherent habits. Therefore, the Lotus Sūtra says: 'Except for those who have previously cultivated and studied the Small Vehicle, I will now also cause them to enter this Dharma.' This is how it is in relation to the Great Vehicle (this concludes the three paths). Next is the distinction regarding the Pratyekabuddhas (Solitary Buddhas) of the Middle Vehicle. The scriptures say that the difference between Śrāvakas and Pratyekabuddhas is roughly of two kinds. One is distinguished by the Dharma they observe. Those who attain enlightenment by observing the Four Noble Truths (catvāri āryasatyāni: suffering, origin, cessation, path) are all called Śrāvakas. Those who attain enlightenment by observing the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda: ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are all called Pratyekabuddhas. If we follow this meaning, even among the Śrāvakas, even a Srota-āpanna (stream-enterer) who has seven more lives, in his last life, if there is no Buddha in the world, and he attains enlightenment through present conditions, he is also called a Śrāvaka. Among these Śrāvakas, there are two subdivisions: first, Śrāvaka-śrāvaka, who originally sought the Śrāvaka path, were optimistic about the Four Noble Truths, and achieved the nature of a Śrāvaka. In his last life, he encountered the Buddha who spoke the Four Noble Truths and attained enlightenment. Originally a Śrāvaka nature, now enlightened by hearing the Dharma, so he is called Śrāvaka-śrāvaka. Second, Pratyekabuddha-śrāvaka, who originally sought the Śrāvaka path, observed the Four Noble Truths, and attained the first fruit. Because of his dull roots, he cannot attain Nirvana in this present life, and he is reborn seven times in the heavens and among humans. In his last life, he did not encounter the Buddha in the world, and he attained enlightenment through present conditions. Because he attained enlightenment through conditions, he is called a Pratyekabuddha. Originally a Śrāvaka nature, he observed the Four Noble Truths and attained enlightenment, so he is called a Śrāvaka. Therefore, he is called Pratyekabuddha-śrāvaka. This is the first distinction based on the Dharma they observe. Second, it is distinguished by the conditions for attaining enlightenment. Those who attain enlightenment from the Buddha's Śrāvakas are all called Śrāvakas. Those who attain enlightenment through present conditions are all called Pratyekabuddhas. If we follow this meaning, among the Śrāvakas, those who attain enlightenment by hearing the Twelve Links of Dependent Origination from the Buddha are also called Śrāvakas. Among these Śrāvakas, there are two subdivisions: first, Śrāvaka-śrāvaka, the meaning is as explained before. Second, Pratyekabuddha-śrāvaka, who originally sought the Pratyekabuddha
道。常樂觀察十二緣法成緣覺性。于最後身值佛為說十二緣法而得悟道。本緣覺性今復聲聞而得道。故說之以為緣覺聲聞。如迦葉等則其人也。對中如是(此四門竟)。
次第五門當相分別。于中有二。一通相以論。二隨別解釋。通相論中開合不定。增數辨之。或總為一。謂。三乘中一聲聞乘。或分為二。謂。賢與聖。見諦道前調心離過名之為賢。見道已上證理成德說以為聖。或分為三。三有三門。一約三慧以說三種。謂。聞思修。五停心觀親依教起說為聞慧。總別念處去教已遠。系意思察身受心法判為思慧。以此欲界想心觀行未依定起故不名修。暖頂已上依于禪定修慧而起判之為修。二約外凡內凡及聖以別三種。五停心觀總別念處判為外凡。𤏙等四心說為內凡。見道已上說以為聖。義如后釋。三約方便學無學道開分為三。見道已前修七方便名方便道。五停心觀總別念處暖等四心是七方便。苦忍已上于理專求說為學道。阿羅漢人于理息求名無學道。問曰。暖等亦求于理以何義故不名學道。釋言。通說彼亦是學。于中別分彼學不專。又學不成故不名學。問曰。修學其義相似暖等四心學意不專。學行不成不名學者。修心不專修行不成以何義故三慧門中判為修慧。釋言。修學並有通局。學中通者依三學門。一切修學戒
【現代漢語翻譯】 現代漢語譯本： 道。常以常樂之心觀察十二緣法，成就緣覺之性。在最後一生遇到佛陀，聽聞佛陀宣說十二緣法而得以悟道。原本具有緣覺之性，如今又以聲聞乘而得道。因此說他們是緣覺聲聞。如迦葉（Kāśyapa，佛陀的十大弟子之一）等人就是這樣。以上是對治門，如是（以上四門結束）。
接下來是第五門，當相分別。其中有二：一是通相論述，二是隨別解釋。通相論述中，開合不定，以增數來辨別。或者總歸為一，即三乘中的聲聞乘。或者分為二，即賢與聖。在見諦道之前，調伏內心，遠離過失，稱為賢。見道之後，證得真理，成就功德，稱為聖。或者分為三，三有三種門：一是根據三慧來說三種，即聞、思、修。五停心觀（Pañca nivaranani，佛教的五種禪修方法）親近教法而生起，稱為聞慧。總念處和別念處遠離教法，繫念思察身、受、心、法，判為思慧。因為此時欲界的想心觀行還沒有依靠禪定而生起，所以不稱為修。暖位（Uṣmagata，四加行位的第一個階段）以上，依靠禪定修慧而生起，判為修慧。二是根據外凡、內凡以及聖人來區分三種。五停心觀和總別念處判為外凡。𤏙等四心（此處𤏙字無法識別，指四加行位的其他階段）稱為內凡。見道以上稱為聖人。意義在後面解釋。三是根據方便道、學道、無學道來開分為三。見道之前修七方便，稱為方便道。五停心觀、總別念處、暖等四心是七方便。苦忍位（Kṣānti，忍位，佛教修行的一個階段）以上，專注于真理的尋求，稱為學道。阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）對於真理停止尋求，稱為無學道。問：暖等位也在尋求真理，為什麼不稱為學道？回答：通俗地說，他們也是在學習。其中特別區分，他們的學習不專一。又因為學習沒有成就，所以不稱為學。問：修學的意義相似，暖等四心的學習意念不專一，學習行為沒有成就，不稱為學者。修心不專一，修行沒有成就，為什麼在三慧門中判為修慧？回答：修學都有通和局的區別。學習中通俗的說法是依據三學門，一切修學戒
【English Translation】 English version: The Path. He constantly observes the twelve links of dependent origination with constant joy, thus realizing the nature of a Pratyekabuddha (one who attains enlightenment on their own). In his last life, he encounters the Buddha, hears the Buddha expound the twelve links of dependent origination, and attains enlightenment. Originally possessing the nature of a Pratyekabuddha, he now attains the path through the Śrāvakayāna (the vehicle of the disciples). Therefore, they are called Pratyekabuddha-Śrāvakas. Examples include Kāśyapa (one of the Buddha's ten great disciples). This is the antidote approach, thus it is (the end of the four approaches).
Next is the fifth approach, distinguishing characteristics. Within this, there are two aspects: first, a general discussion; second, specific explanations. In the general discussion, the opening and closing are not fixed, and the distinctions are made by increasing numbers. Sometimes it is summarized as one, namely, the Śrāvakayāna within the Three Vehicles. Sometimes it is divided into two, namely, the virtuous and the holy. Before the path of seeing the truth, taming the mind and abandoning faults is called virtuous. After seeing the path, realizing the truth and accomplishing virtues is called holy. Sometimes it is divided into three, and there are three aspects: first, based on the three wisdoms, there are three types, namely, hearing, thinking, and cultivating. The Five Stopping-the-Mind Contemplations (Pañca nivaranani) arise from close reliance on the teachings, and are called the wisdom of hearing. The general and specific mindfulness practices are far from the teachings, and the mind is focused on observing the body, feelings, mind, and phenomena, which is judged as the wisdom of thinking. Because at this time, the thoughts and practices of the desire realm have not yet arisen based on samādhi (meditative concentration), they are not called cultivation. From the stage of Warmth (Uṣmagata) upwards, arising from the cultivation of wisdom based on samādhi, it is judged as the wisdom of cultivation. Second, based on the outer ordinary, inner ordinary, and the holy, there are three types. The Five Stopping-the-Mind Contemplations and the general and specific mindfulness practices are judged as the outer ordinary. The four minds such as 𤏙 (unidentifiable character, referring to other stages of the Four Preparatory Practices) are called the inner ordinary. Those above the path of seeing are called the holy. The meaning will be explained later. Third, based on the path of expedient means, the path of learning, and the path of no-more-learning, there are three divisions. Before seeing the path, cultivating the seven expedient means is called the path of expedient means. The Five Stopping-the-Mind Contemplations, the general and specific mindfulness practices, and the four minds such as Warmth are the seven expedient means. From the stage of Endurance of Suffering (Kṣānti) upwards, focusing on the pursuit of truth is called the path of learning. An Arhat (one who has extinguished all afflictions and attained liberation) ceases the pursuit of truth, which is called the path of no-more-learning. Question: The stage of Warmth and so on also seeks the truth, so why is it not called the path of learning? Answer: Generally speaking, they are also learning. Among them, it is specifically distinguished that their learning is not focused. Also, because the learning is not accomplished, it is not called learning. Question: The meaning of cultivation and learning is similar. The intention of learning in the four minds such as Warmth is not focused, and the act of learning is not accomplished, so they are not called learners. The mind of cultivation is not focused, and the act of cultivation is not accomplished, so why is it judged as the wisdom of cultivation in the three wisdoms? Answer: Cultivation and learning both have general and specific distinctions. The general saying in learning is based on the three trainings, all cultivation and learning precepts
定慧等亦得名學。是則𤏙等亦得名學。學中局者。苦忍已上學心專精學行成就。方名為學。暖頂忍等學未專成故不名學。修中通者依三慧門。依聞依思所起諸行齊名為修。是則暖等俱得名修。修中局者須陀果後於諦重觀方得名修。餘者隨義更與異名不得名修。齊釋如是。隱顯論之修寬學狹。不得齊類。修云何寬。世俗八禪皆修慧攝。𤏙等並依禪定修起。故得名修。學云何狹。學唯望理。𤏙等於理始學。觀察未專未成故不名學。問曰。何故修通世俗學唯望理。釋言。修者具有兩義。一修習義。于未得法修習令起。二修治義。于已得法修治令得。凡夫本來已得禪定。後起染污或令不凈。修令凈。故望世俗八禪定等得名為修。學者唯是故習之義于未得法故習令起。出世聖道由未來得習學方證。故望聖道說之為學。于已得法學義微隱。故於世俗曾得之法不說其學。隱顯且爾。或分為四。四有兩門。一約道說四。謂。方便道見道修道及無學道是其四也。苦忍已前修七方便道。名方便道。見道修道其義云何。入聖之初於四真諦推求明白名為見道。於四聖諦重慮增進說為修道。位分何處。若依成實入無相位名為見道。故彼論言。信法二人入見諦道名無相行。世第一后須陀果前空觀無間名無相行。若依毗曇苦忍已去十五心頂名為見道。
【現代漢語翻譯】 現代漢語譯本： 『定』（Samadhi，禪定）和『慧』（Prajna，智慧）等也可以被稱為『學』（Siksa，學習）。那麼，『暖』（Usnagata，位）、『頂』（Murdhan，位）、『忍』（Ksanti，位）等也應該可以被稱為『學』了。在『學』中，什麼情況下才能真正被稱為『學』呢？只有從『苦忍』（Duhkha-ksanti，苦法忍）以上，學心專精，學行成就，才能被稱為『學』。而『暖』、『頂』、『忍』等，學習尚未專精完成，所以不能被稱為『學』。 在『修』（Bhavana，修行）中，通達者依據三慧門（聞慧、思慧、修慧），依靠聽聞和思索所產生的諸種行為，都可以被統稱為『修』。那麼，『暖』等都應該可以被稱為『修』了。在『修』中，什麼情況下才能真正被稱為『修』呢？只有在證得『須陀洹果』（Srotapanna-phala，入流果）之後，對於四諦（Satya-catustaya，四聖諦）進行深入觀察，才能被稱為『修』。其餘情況，根據意義給予不同的名稱，不能被稱為『修』。總而言之，就像這樣解釋。從隱顯的角度來說，『修』的範圍寬泛，『學』的範圍狹窄，二者不能等同看待。『修』為什麼寬泛呢？世俗的八禪（Asta-samapattiyah，八種禪定）都屬於『修慧』所攝。『暖』等都是依靠禪定而修習產生的，所以可以被稱為『修』。『學』為什麼狹窄呢？『學』僅僅是針對真理而言。『暖』等對於真理的開始學習，觀察尚未專精，尚未完成，所以不能被稱為『學』。 有人問：為什麼『修』可以通於世俗，而『學』僅僅是針對真理而言呢？ 解釋說：『修』具有兩種含義。一是『修習』的含義，對於尚未獲得的法，通過修習使其產生。二是『修治』的含義，對於已經獲得的法，通過修治使其完善。凡夫本來已經獲得了禪定，後來產生了染污，或者使其不清凈，通過修習使其清凈。所以，針對世俗的八禪定等，可以被稱為『修』。而『學』僅僅是故習之義，對於尚未獲得的法，通過故習使其產生。出世間的聖道（Arya-marga，八正道）是由未來獲得的，通過習學才能證得。所以，針對聖道，才說之為『學』。對於已經獲得的法，『學』的意義微弱不顯。所以，對於世俗曾經獲得的法，不說其『學』。隱顯的情況且是如此。或者可以分為四種，這四種有兩種分類方式。一是根據道（Marga，道路）來說四種，即方便道（Upaya-marga，方便道）、見道（Darsana-marga，見道）、修道（Bhavana-marga，修道）以及無學道（Asaiksa-marga，無學道）。『苦忍』之前修習七方便道，稱為『方便道』。見道和修道的意義是什麼呢？進入聖道的最初，對於四真諦進行推求明白，稱為『見道』。對於四聖諦進行深入思考和增進，稱為『修道』。位次在哪裡呢？如果依據《成實論》，進入無相位（無相三昧）稱為『見道』。所以該論說：『信行』（Sraddhanusarin，信行者）和『法行』（Dharmanusarin，法行者）二人進入見諦道，名為無相行。世第一位（Laukikagradharma，世第一法）之後，須陀洹果之前，空觀（Sunyata，空性）無間，名為無相行。如果依據《毗曇》，從『苦忍』開始到十五心頂（第十五個心念的頂點），稱為『見道』。
【English Translation】 English version: 'Samadhi' (concentration) and 'Prajna' (wisdom) can also be called 'Siksa' (learning). Then, 'Usnagata' (warmth), 'Murdhan' (peak), 'Ksanti' (patience) etc. should also be called 'Siksa'. In 'Siksa', under what circumstances can it be truly called 'Siksa'? Only from 'Duhkha-ksanti' (patience with suffering) upwards, with focused learning and accomplished practice, can it be called 'Siksa'. 'Usnagata', 'Murdhan', 'Ksanti' etc., their learning is not yet focused and complete, so they cannot be called 'Siksa'. In 'Bhavana' (cultivation), those who are proficient, based on the three wisdom doors (hearing, thinking, and cultivation), all actions arising from hearing and thinking can be collectively called 'Bhavana'. Then, 'Usnagata' etc. should all be called 'Bhavana'. In 'Bhavana', under what circumstances can it be truly called 'Bhavana'? Only after attaining 'Srotapanna-phala' (stream-enterer fruit), with deep contemplation on the Four Truths (Satya-catustaya), can it be called 'Bhavana'. In other cases, different names are given according to the meaning, and it cannot be called 'Bhavana'. In short, it is explained like this. From the perspective of hidden and manifest, the scope of 'Bhavana' is broad, and the scope of 'Siksa' is narrow, and the two cannot be equated. Why is 'Bhavana' broad? The eight worldly Dhyanas (Asta-samapattiyah) are all included in 'Prajna-Bhavana'. 'Usnagata' etc. are all cultivated based on Dhyana, so they can be called 'Bhavana'. Why is 'Siksa' narrow? 'Siksa' is only aimed at the truth. 'Usnagata' etc. are just beginning to learn about the truth, and their observation is not yet focused and complete, so they cannot be called 'Siksa'. Someone asks: Why can 'Bhavana' be applied to the mundane, while 'Siksa' is only aimed at the truth? The explanation is: 'Bhavana' has two meanings. One is the meaning of 'cultivation', to cultivate and bring forth what has not yet been obtained. The other is the meaning of 'refinement', to refine and perfect what has already been obtained. Ordinary people have already obtained Dhyana, but later generate defilements, or make it impure, and purify it through cultivation. Therefore, with regard to the eight worldly Dhyanas etc., it can be called 'Bhavana'. 'Siksa' only has the meaning of deliberate practice, to cultivate and bring forth what has not yet been obtained. The supramundane Noble Path (Arya-marga) is obtained in the future, and can only be attained through learning and practice. Therefore, with regard to the Noble Path, it is called 'Siksa'. The meaning of 'Siksa' is subtle and hidden with regard to what has already been obtained. Therefore, with regard to what has been obtained in the mundane world, it is not called 'Siksa'. The situation of hidden and manifest is like this. Or it can be divided into four types, and these four types have two classifications. One is to speak of four according to the Path (Marga), namely the expedient path (Upaya-marga), the path of seeing (Darsana-marga), the path of cultivation (Bhavana-marga), and the path of no more learning (Asaiksa-marga). Before 'Duhkha-ksanti', cultivating the seven expedient paths is called the 'expedient path'. What are the meanings of the path of seeing and the path of cultivation? At the beginning of entering the Noble Path, seeking and understanding the Four Noble Truths is called the 'path of seeing'. Deeply contemplating and advancing on the Four Noble Truths is called the 'path of cultivation'. Where are the positions? According to the Satyasiddhi Shastra, entering the non-form state (formless samadhi) is called the 'path of seeing'. Therefore, the treatise says: 'Sraddhanusarin' (faith-follower) and 'Dharmanusarin' (dharma-follower) enter the path of seeing, which is called the non-form practice. After the highest worldly dharma (Laukikagradharma), before the Srotapanna fruit, the uninterrupted contemplation of emptiness (Sunyata) is called the non-form practice. According to the Abhidharma, from 'Duhkha-ksanti' to the peak of the fifteenth thought (the peak of the fifteenth thought), it is called the 'path of seeing'.
言十五者斷見諦惑有十六心。謂。八忍八智。八忍無礙。八智解脫。彼斷欲界見諦煩惱有四法忍以為無礙。謂。苦法忍乃至道法忍。有四法智以為解脫。謂苦法智乃至道法智。斷上見惑有四比忍以為無礙。謂苦比忍乃至道比。有四比智以為解脫。謂。苦比智乃至道比。此十六中前十五心是須陀向。判為見道。末後一心是須陀果。見道不收。為是不說。見道如是。問曰。暖等亦觀四諦以何義故不名見道。彼雖學觀而未能見。為是不取。斯陀行后乃至那含金剛已還定判修道。重緣諦理斷修惑。故須陀洹果毗曇法中判為修道。成實法中文無定判。唯義推之亦判為修。此云何知。彼論說言。信法二人入見諦道名無相行。不言入見名須名須陀洹。明知。須陀是修非見。又毗曇中判為修道。成實不非。明知。共用論判如是。以理細推彼須陀果亦見非見。亦修非修。云何是見覆言非見。見有二種。一推求義。二明白義。彼須陀果證斷見惑迷諦闇盡。照諦明白故得名見以是見故大智論中名為見地。又須陀果於大乘中義當初地。地經論中宣說初地名為見道明知。須陀得說為見。然須陀洹是其證果。息觀之處暫止推求于見不順。以是義故復言非見。以非見故論中判之以為修道。又須陀洹于大乘中義當初地滿足之心。地持宣說初地滿心為修慧
【現代漢語翻譯】 現代漢語譯本： 言十五心斷見諦惑有十六心，即八忍八智。八忍為無礙，八智為解脫。他們斷除欲界見諦煩惱時，以四法忍作為無礙，即苦法忍乃至道法忍。以四法智作為解脫，即苦法智乃至道法智。斷除上方見惑時，以四比忍作為無礙，即苦比忍乃至道比忍。以四比智作為解脫，即苦比智乃至道比智。這十六心中，前十五心是須陀洹向（Srotapanna-phala，入流果向），判為見道。最後一心是須陀洹果（Srotapanna，入流果），見道不包括它，所以沒有說。見道就是這樣。 問：暖位（Ushmagata，四加行位的第一個階段）等也觀察四諦（catvāri āryasatyāni，四聖諦），為什麼不稱為見道？他們雖然學習觀察，但未能真正見到，所以不取。 斯陀含向（Sakrdagami-pratipannaka，一來果向）之後，乃至阿那含金剛（Anagami，不還果）之前，都判定為修道。因為他們重新緣于諦理，斷除修惑。所以須陀洹果在《毗曇法》中判定為修道。《成實論》中沒有明確判定，但從義理上推斷，也判定為修。這是怎麼知道的？該論說：『信行（Śraddhānusārin，隨信行）和法行（Dharmānusārin，隨法行）二人進入見諦道，名為無相行（Animitra-gati，無相行）。』沒有說進入見諦道就名為須陀洹。明顯可知，須陀洹是修道而非見道。而且《毗曇》中判定為修道，《成實論》沒有否定。明顯可知，共同使用論判就是這樣。 以理細緻推究，須陀洹果也是見，也是非見；也是修，也是非修。為什麼說是見，又說非見？見有兩種，一是推求義，二是明白義。須陀洹果證得斷除見惑，迷於諦理的黑暗消盡，照見諦理明白，所以得名見。因為是見，所以《大智度論》中名為見地。而且須陀洹果在大乘佛教中，義同初地（prathama-bhumi，歡喜地）。《地經論》中宣說初地名為見道，明顯可知，須陀洹可以被說成是見。然而，須陀洹是其證果，是止息觀察之處，暫時停止推求，與見不順。因為這個緣故，又說非見。因為非見，所以論中判定它為修道。而且須陀洹在大乘佛教中，義同初地滿足之心。《地持經》宣說初地滿心為修慧。
【English Translation】 English version: It is said that the fifteen minds that sever the afflictions of the truth of seeing (darśana-satya) consist of sixteen minds, namely the eight acceptances (kṣānti) and eight knowledges (jñāna). The eight acceptances are unobstructed, and the eight knowledges are liberating. When they sever the afflictions of the truth of seeing in the desire realm (kāmadhātu), they use the four acceptances of the Dharma (dharma-kṣānti) as unobstructed, namely the acceptance of the Dharma of suffering (duḥkha-dharma-kṣānti) up to the acceptance of the Dharma of the path (mārga-dharma-kṣānti). They use the four knowledges of the Dharma as liberating, namely the knowledge of the Dharma of suffering (duḥkha-dharma-jñāna) up to the knowledge of the Dharma of the path (mārga-dharma-jñāna). When severing the afflictions of seeing in the upper realms, they use the four acceptances of analogy (anvaya-kṣānti) as unobstructed, namely the acceptance of analogy of suffering (duḥkha-anvaya-kṣānti) up to the acceptance of analogy of the path (mārga-anvaya-kṣānti). They use the four knowledges of analogy as liberating, namely the knowledge of analogy of suffering (duḥkha-anvaya-jñāna) up to the knowledge of analogy of the path (mārga-anvaya-jñāna). Among these sixteen minds, the first fifteen minds are the path of the Stream-enterer (Srotapanna-phala), and are classified as the path of seeing (darśana-mārga). The last mind is the fruit of the Stream-enterer (Srotapanna), which is not included in the path of seeing, so it is not mentioned. Such is the path of seeing. Question: The stages of heat (Ushmagata) and so on also contemplate the Four Noble Truths (catvāri āryasatyāni), why are they not called the path of seeing? Although they learn to contemplate, they have not truly seen, so they are not included. After the path of the Once-returner (Sakrdagami-pratipannaka), up to before the diamond-like (vajropama) of the Non-returner (Anagami), it is all determined to be the path of cultivation (bhāvanā-mārga). Because they re-engage with the principles of the truths, severing the afflictions of cultivation. Therefore, the fruit of the Stream-enterer is determined to be the path of cultivation in the Abhidharma (abhidhamma). There is no clear determination in the Satyasiddhi Śāstra (Tattvasiddhi-śāstra), but inferred from the meaning, it is also determined to be cultivation. How is this known? The treatise says: 'The two, the follower of faith (Śraddhānusārin) and the follower of Dharma (Dharmānusārin), enter the path of seeing the truth, and are called the signless practice (Animitra-gati).' It does not say that entering the path of seeing is called a Stream-enterer. It is clear that the Stream-enterer is cultivation, not seeing. Moreover, the Abhidharma determines it to be the path of cultivation, and the Satyasiddhi Śāstra does not deny it. It is clear that the common use of the treatises is like this. Examining it closely with reason, the fruit of the Stream-enterer is also seeing and also non-seeing; also cultivation and also non-cultivation. Why is it said to be seeing, and also said to be non-seeing? There are two kinds of seeing, one is the meaning of investigation, and the other is the meaning of clarity. The fruit of the Stream-enterer attains the severance of the afflictions of seeing, the darkness of delusion about the truths is extinguished, and the truths are seen clearly, so it is named seeing. Because it is seeing, it is named the ground of seeing (darśana-bhūmi) in the Mahāprajñāpāramitāśāstra. Moreover, the fruit of the Stream-enterer in Mahayana Buddhism is equivalent to the first ground (prathama-bhumi), the Joyful Ground (Pramudita). The Śūrangama Sūtra (Śūraṅgama Sūtra) declares that the first ground is called the path of seeing, it is clear that the Stream-enterer can be said to be seeing. However, the Stream-enterer is the fruit of its attainment, the place of cessation of observation, temporarily ceasing investigation, and is not in accordance with seeing. For this reason, it is also said to be non-seeing. Because it is non-seeing, the treatise determines it to be the path of cultivation. Moreover, the Stream-enterer in Mahayana Buddhism is equivalent to the mind of fulfillment of the first ground. The Bodhisattvabhumi Sūtra (Yogācārabhūmi-śāstra) declares that the mind of fulfillment of the first ground is the wisdom of cultivation (bhāvanā-prajñā).
行。明知。須陀是修非見。云何是修復言非修。修有二種。一于諸諦傍觀增明。名之為修。二于諸諦重觀增明。進斷修惑故名為修。彼須陀果出離諦惑容裕之邊傍修寬多。現在唯緣道下一行。未來傍於四諦十六聖行之中悉得增明。隨所欲觀悉明見故。行從是義故得名修。以是修故論名修道。未於四諦重慮觀察。進斷修惑故名非修。以非修故論名見地不名薄地。正義如是。有人宣說。須陀洹果證斷見惑定屬見道不得名修。是義不然。若須陀果證斷見惑偏名見者。彼羅漢果證斷修惑應名修道。彼不名修。須陀似彼何勞致疑。阿羅漢果名無學地。問曰。向說。須陀洹果證斷見惑。亦見非見兩義不定。阿羅漢果證斷修惑。亦復如是不定以不。釋言。羅漢經名無學不名為修。以義細推亦修非修。是義云何。修有二種。一于諸諦重觀增明。名之為修。二于諸智傍修增明。說之為修。彼阿羅漢諦觀滿足不更增進。故名非修。以非修故經名無學。而阿羅漢無學心邊傍修諸智皆令增明。故得名修。以是修故雜心宣說。無學心現能令一切諸德增明。名為大明發彰修矣。問曰。前說須陀洹果亦修非修得類羅漢。亦是無學非無學不。釋有同異。言其同者須陀洹果亦修非修義如上辨。彼阿羅漢亦是無學亦非無學。于理息求名為無學。于論三昧神通
【現代漢語翻譯】 現代漢語譯本 行。明知。須陀洹（Sotapanna，預流果）是修還是非見所證得？ 云何是修復言非修？修有兩種：一是對諸諦（四聖諦）進行傍觀增明，這叫做修；二是對諸諦進行重觀增明，進而斷除修惑，因此叫做修。彼須陀洹果在出離諦惑的容裕之邊，傍修寬多，現在唯緣道諦下一行，未來傍於四諦十六聖行之中，都能得到增明。隨其所欲觀察，都能明見。行從是義，所以得名修。因為是修，所以論中名為修道。未於四諦重慮觀察，進而斷除修惑，所以名叫非修。因為非修，所以論中名為見地，不名薄地。正義就是這樣。 有人宣說，須陀洹果證斷見惑，必定屬於見道，不得名為修。這種說法不對。如果須陀洹果證斷見惑，偏名見者，那麼阿羅漢果證斷修惑，就應該名為修道。但阿羅漢果不名修，須陀洹果類似於阿羅漢果，何必為此致疑？阿羅漢果名為無學地。 問曰：前面說，須陀洹果證斷見惑，亦見亦非見，兩種含義不定。阿羅漢果證斷修惑，也是這樣不定嗎？ 釋言：羅漢經中名為無學，不名為修。但從義理上仔細推敲，也是亦修亦非修。這是什麼道理呢？修有兩種：一是對諸諦重觀增明，這叫做修；二是對諸智傍修增明，這叫做修。彼阿羅漢諦觀已經滿足，不再增進，所以名叫非修。因為非修，所以經中名為無學。而阿羅漢在無學心邊，傍修諸智，都令其增明，所以又得名修。因為是修，所以《雜心》宣說，無學心現在能令一切諸德增明，名為大明發彰修矣。 問曰：前面說須陀洹果亦修亦非修，可以類比阿羅漢。那麼須陀洹果也是無學，非無學嗎？ 釋言：有同有異。言其同者，須陀洹果亦修亦非修，義如上面所辨。彼阿羅漢亦是無學亦非無學，于理息求名為無學，于論三昧神通。
【English Translation】 English version Okay. Clearly understand. Is Sotapanna (須陀洹, stream-enterer) attained through cultivation or through seeing? What is meant by 'cultivation' and 'non-cultivation'? There are two types of cultivation: first, to illuminate the Truths (四聖諦, Four Noble Truths) through collateral observation, which is called cultivation; second, to illuminate the Truths through repeated observation, thereby cutting off the delusions of cultivation, hence it is called cultivation. The Sotapanna fruit, on the side of liberating from the delusions of the Truths, cultivates broadly and extensively. Now, it only focuses on one aspect of the Path Truth (道諦), and in the future, it will be able to illuminate all sixteen holy practices within the Four Truths through collateral cultivation. Whatever it desires to observe, it can see clearly. Practice arises from this meaning, so it is called cultivation. Because it is cultivation, it is called the Path of Cultivation in the treatise. Not yet having deeply contemplated the Four Truths to cut off the delusions of cultivation, it is called non-cultivation. Because it is non-cultivation, it is called the Ground of Seeing in the treatise, not the Thin Ground. The correct meaning is like this. Some say that the Sotapanna fruit, which proves and cuts off the delusions of seeing, certainly belongs to the Path of Seeing and cannot be called cultivation. This is not correct. If the Sotapanna fruit proves and cuts off the delusions of seeing and is exclusively called seeing, then the Arhat fruit, which proves and cuts off the delusions of cultivation, should be called the Path of Cultivation. But the Arhat fruit is not called cultivation. The Sotapanna fruit is similar to the Arhat fruit, why bother to doubt this? The Arhat fruit is called the Ground of No-More-Learning (無學地). Question: Earlier, it was said that the Sotapanna fruit proves and cuts off the delusions of seeing, and it is both seeing and non-seeing, with two uncertain meanings. Is the Arhat fruit, which proves and cuts off the delusions of cultivation, also uncertain in this way? Explanation: The Arhat is called No-More-Learning in the sutras, not cultivation. But upon careful examination of the meaning, it is also both cultivation and non-cultivation. What is the reason for this? There are two types of cultivation: first, to illuminate the Truths through repeated observation, which is called cultivation; second, to illuminate the wisdoms through collateral cultivation, which is called cultivation. The Arhat's contemplation of the Truths is already complete and no longer progresses, so it is called non-cultivation. Because it is non-cultivation, it is called No-More-Learning in the sutras. However, the Arhat, on the side of the No-More-Learning mind, cultivates all wisdoms collaterally, causing them all to be illuminated, so it is also called cultivation. Because it is cultivation, the Miscellaneous Abhidharma Heart Treatise says that the No-More-Learning mind can now cause all virtues to be illuminated, which is called the Great Illumination that manifests and reveals cultivation. Question: Earlier, it was said that the Sotapanna fruit is both cultivation and non-cultivation, which can be compared to the Arhat. Then, is the Sotapanna fruit also No-More-Learning and non-No-More-Learning? Explanation: There are similarities and differences. Regarding the similarities, the meaning of the Sotapanna fruit being both cultivation and non-cultivation is as explained above. The Arhat is also both No-More-Learning and non-No-More-Learning. To cease seeking in principle is called No-More-Learning, in terms of samadhi and supernormal powers.
等事猶須故習。故名為學。言其異者。須陀果后別有斯陀阿那含等以為正修。須陀簡彼名為非修。于小乘中羅漢果后更無無學。不得簡彼說阿羅漢為非無學。此是初門。約道分四。二約果說四。果謂須陀斯陀那含及阿羅漢。辨此四中曲有三門。一釋其名。二定別其相。三明制立。名義如何。須陀洹者是外國語。義釋有三。一當名正翻名修無漏。如涅槃說。須名無漏。陀洹修習。以修無漏名須陀洹。二隨義傍翻名為逆流。逆生死流三途生死永不受故。三隨義傍翻亦名抵債。將拒三途因而不受果。故曰抵債。斯陀含者亦外國語。義釋有二。一當名正翻名為輕薄。形前立稱。欲界九品修惑之中斷六品在。故云輕薄。二隨義傍翻名曰頻來。簡后為目。欲結未盡。于欲界中頻數受身。不如那含一去不還。故曰頻來。舊翻經中悉彰此名。阿那含者亦外國語。此云不還。形前受稱。欲界結盡不復來生。故曰不還。阿羅漢者亦外國語。外國語中。三名相通。一阿羅訶。此云應供。二阿盧漢。此云殺賊。三阿羅漢。此方正翻名曰不生。隨義三翻傍說為無著。無著因亡。於三界法不復愛染。不生果於襄於三界地不復愛受身。此四隱顯。理實含通。以含通故俱名須陀。乃至俱名為阿羅漢。如涅槃說。以此四種皆修無漏。同逆生死並能抵債。是
【現代漢語翻譯】 現代漢語譯本 這些事情仍然需要反覆練習，所以叫做『學』。說到它們的不同之處，須陀洹果之後，還有斯陀含（梵文：Sakrdagamin，意為一來果）、阿那含（梵文：Anagamin，意為不來果）等果位作為進一步的修行目標。須陀洹果可以用來區分這些更高的果位，稱之為『非修』。但在小乘佛教中，阿羅漢果之後就沒有更高的無學位了，所以不能把阿羅漢稱為『非無學』。這是最初的入門，從修道的角度分為四個階段。第二種是從果位的角度說有四種果位，即須陀洹、斯陀含、阿那含和阿羅漢。要辨析這四種果位，大致有三個方面：一是解釋它們的名稱，二是確定它們各自的特徵，三是說明設立這些果位的依據。 這些名稱的含義是什麼呢？『須陀洹』（梵文：Srotapanna，意為入流者）是外國語，從意義上解釋有三種方式。第一種是按照字面意義直接翻譯，叫做『修無漏』。如《涅槃經》所說，『須』的意思是『無漏』，『陀洹』的意思是『修習』，所以修習無漏法就叫做須陀洹。第二種是根據意義進行意譯，叫做『逆流』，因為他們逆生死之流，永遠不再受三惡道的生死之苦。第三種是根據意義進行意譯，也叫做『抵債』，他們將要拒絕三惡道的因，因此不再承受惡果，所以叫做『抵債』。 『斯陀含』也是外國語，從意義上解釋有兩種方式。第一種是按照字面意義直接翻譯，叫做『輕薄』，這是根據其修行階段而命名的。因為他們已經斷除了欲界九品思惑中的前六品。所以叫做『輕薄』。第二種是根據意義進行意譯，叫做『頻來』，這是根據其未來的狀態而命名的。因為他們的欲界煩惱還沒有完全斷盡，所以在欲界中還要多次受生，不像阿那含那樣一去不返，所以叫做『頻來』。舊的翻譯經典中都彰顯了這個名稱。 『阿那含』也是外國語，意思是『不還』，這是根據其未來的狀態而命名的。因為他們已經斷盡了欲界的煩惱，不再來欲界受生，所以叫做『不還』。 『阿羅漢』也是外國語。在外國語中有三種相通的名稱。一是『阿羅訶』（梵文：Arhat），意思是『應供』，值得接受供養。二是『阿盧漢』，意思是『殺賊』，殺滅煩惱之賊。三是『阿羅漢』，在漢地翻譯為『不生』，隨其意義，也可以意譯為『無著』，因為沒有了執著的因，對於三界之法不再有愛染之心，不再於三界之地受生。這四種果位，有隱有顯，但實際上是相互包含和貫通的。因為它們相互包含和貫通，所以都可以叫做須陀洹，乃至都可以叫做阿羅漢。如《涅槃經》所說，這四種果位都修習無漏法，都能逆生死之流，都能抵擋惡道的果報，所以...
【English Translation】 English version These things still require repeated practice, hence the name 'learning'. Regarding their differences, after the Srotapanna (stream-enterer) fruit, there are still Sakrdagamin (once-returner), Anagamin (non-returner), etc., as further goals for practice. The Srotapanna fruit can be used to distinguish these higher fruits, calling them 'non-practice'. However, in Hinayana Buddhism, there is no higher state of no-more-learning after the Arhat fruit, so one cannot call an Arhat 'non-no-more-learning'. This is the initial entry, divided into four stages from the perspective of the path. The second is to say there are four fruits from the perspective of the result, namely Srotapanna, Sakrdagamin, Anagamin, and Arhat. To distinguish these four fruits, there are roughly three aspects: first, to explain their names; second, to determine their respective characteristics; and third, to explain the basis for establishing these fruits. What are the meanings of these names? 'Srotapanna' is a foreign word, and there are three ways to explain it in terms of meaning. The first is to translate it directly according to its literal meaning, called 'cultivating no outflows' (修無漏). As the Nirvana Sutra says, 'Sro' means 'no outflows', and 'apanna' means 'cultivation', so cultivating the Dharma of no outflows is called Srotapanna. The second is to translate it according to its meaning, called 'reversing the stream', because they reverse the stream of birth and death and will never again suffer the suffering of birth and death in the three evil realms. The third is to translate it according to its meaning, also called 'offsetting debts', because they will reject the causes of the three evil realms and therefore no longer bear evil consequences, so it is called 'offsetting debts'. 'Sakrdagamin' is also a foreign word, and there are two ways to explain it in terms of meaning. The first is to translate it directly according to its literal meaning, called 'light and thin', which is named according to its stage of practice. Because they have already cut off the first six of the nine grades of delusions of thought in the desire realm, so it is called 'light and thin'. The second is to translate it according to its meaning, called 'frequent returner', which is named according to its future state. Because their afflictions in the desire realm have not been completely cut off, they will have to be reborn many times in the desire realm, unlike the Anagamin who goes and does not return, so it is called 'frequent returner'. The old translated scriptures all highlight this name. 'Anagamin' is also a foreign word, meaning 'non-returner', which is named according to its future state. Because they have completely cut off the afflictions of the desire realm and will no longer be born in the desire realm, so it is called 'non-returner'. 'Arhat' is also a foreign word. In foreign languages, there are three interconnected names. One is 'Arhat', meaning 'worthy of offering', worthy of receiving offerings. The second is 'Arhan', meaning 'killer of thieves', killing the thieves of afflictions. The third is 'Arhat', translated in Chinese as 'no birth', and according to its meaning, it can also be translated as 'no attachment', because there is no cause of attachment, there is no longer love and attachment to the Dharmas of the three realms, and no longer born in the lands of the three realms. These four fruits, some are hidden and some are obvious, but in reality they are mutually inclusive and interconnected. Because they are mutually inclusive and interconnected, they can all be called Srotapanna, and even all can be called Arhat. As the Nirvana Sutra says, these four fruits all cultivate the Dharma of no outflows, can reverse the stream of birth and death, and can resist the retribution of evil realms, so...
故一切俱名須陀。皆薄煩惱。是故一切通號斯陀。于所斷離皆悉無還。是故一切通名那含。皆有無著不生之義。是故一切俱名羅漢。為分賢聖隱顯彰名。是故初果偏名須陀。乃至第四偏字羅漢。等分賢聖。何故初果偏名須陀。乃至第四偏字羅漢。亦有所以。其義云何。超凡入聖先修無漏。是故初果偏名須陀。無漏轉增能薄煩惱。是故第二偏號斯陀。煩惱轉薄于欲不生。是故第三偏名那含。不生窮極永出諸有。是故第四偏名羅漢。又修無漏明習道因。薄煩惱者明證誠果。因先果后義之次第。是故初果明修無漏。其第二果明薄煩惱。前薄煩惱明其因亡。不還果喪。因先果后亦是次第。故第三果明其不還。前不還果明苦分盡。不生全盡。從分至全亦是次第。故第四果明其不生。問曰。此名局在小中。亦通大乘。釋言。若入隱顯論門偏在小乘。若入通門大中亦有。如涅槃說。並亦能修習無漏住薄不還不生義故。名義如是。次第二門別定其相。須陀有三。一者守果。依如毗曇。唯第十六道法智心名須陀洹。若依成實無相行后順舊之智名須陀洹。餘者悉非。以此證果蘇息處故。二者攝因。前七方便及見道心趣向須陀。以終攝始。果因從果皆屬須陀。三者進向。須陀果後進斷欲結有六無礙五解脫道來未至後果。以始攝終皆屬須陀。今
【現代漢語翻譯】 現代漢語譯本 因此，一切都共同被稱為須陀洹（Sotapanna，入流果）。他們都減輕了煩惱。因此，一切都共同被稱為斯陀含（Sakadagami，一來果）。對於所斷除的煩惱，他們都不會再返回。因此，一切都共同被稱為阿那含（Anagami，不還果）。他們都有無著和不生的意義。因此，一切都共同被稱為阿羅漢（Arhat，無學果）。爲了區分賢聖，或隱或顯地彰顯其名號，所以初果特別稱為須陀洹，乃至第四果特別稱為阿羅漢。這是爲了區分賢聖的等級。 為什麼初果特別稱為須陀洹，乃至第四果特別稱為阿羅漢呢？這也是有原因的，其意義是什麼呢？超越凡夫進入聖位，首先要修習無漏法。因此，初果特別稱為須陀洹。無漏法逐漸增長，能夠減輕煩惱。因此，第二果特別稱為斯陀含。煩惱逐漸減輕，不再於欲界受生。因此，第三果特別稱為阿那含。不再受生達到極致，永遠脫離三有。因此，第四果特別稱為阿羅漢。 此外，修習無漏法是明白修習道的因，減輕煩惱是明白證得誠實的果。因為因在前，果在後，這是義理上的次第。因此，初果表明修習無漏法，第二果表明減輕煩惱。先前減輕煩惱表明其因已經滅亡，不再返回果位已經喪失。因在前，果在後，這也是次第。所以第三果表明不再返回。先前不再返回果位表明苦已經完全滅盡，不再受生也完全滅盡。從部分到完全，這也是次第。所以第四果表明不再受生。 問：這些名號只侷限於小乘之中，還是也通用於大乘呢？ 答：如果進入隱顯論的範疇，就偏屬於小乘。如果進入通門的範疇，大乘中也有。如《涅槃經》所說，大乘修行者也能修習無漏法，安住于減輕煩惱、不再返回、不再受生的意義之中。名號的意義就是這樣。接下來，第二門是分別確定其相狀。須陀洹有三種：一是守護果位。依據《毗曇》，只有第十六道法智心才稱為須陀洹。如果依據《成實論》，在無相行之後，順應舊有的智慧才稱為須陀洹，其餘都不是。這是因為以此來證明果位的蘇息之處。二是攝取因地。前七方便以及見道心趣向須陀洹，以終攝始，果地的因都屬於須陀洹。三是進向果位。須陀洹果位之後，繼續斷除欲界結，有六無礙道和五解脫道，來到未至果位。以始攝終，都屬於須陀洹。現在
【English Translation】 English version Therefore, all are collectively called Sotapanna (Stream-enterer). They all have thinned afflictions. Therefore, all are collectively called Sakadagami (Once-returner). Regarding the afflictions that have been cut off, they will not return. Therefore, all are collectively called Anagami (Non-returner). They all have the meaning of non-attachment and non-birth. Therefore, all are collectively called Arhat (Worthy One). In order to distinguish the sages, revealing or concealing their names, the first fruit is specifically called Sotapanna, and the fourth fruit is specifically called Arhat. This is to distinguish the levels of sages. Why is the first fruit specifically called Sotapanna, and the fourth fruit specifically called Arhat? There is a reason for this, and what is its meaning? Transcending the ordinary and entering the holy, one must first cultivate the unconditioned (anāsrava). Therefore, the first fruit is specifically called Sotapanna. The unconditioned gradually increases, able to thin afflictions. Therefore, the second fruit is specifically called Sakadagami. Afflictions gradually thin, no longer being born in the desire realm. Therefore, the third fruit is specifically called Anagami. No longer being born reaches its extreme, forever escaping the three realms of existence. Therefore, the fourth fruit is specifically called Arhat. Furthermore, cultivating the unconditioned is to clearly cultivate the cause of the path, and thinning afflictions is to clearly realize the true fruit. Because the cause is before the fruit, this is the order of meaning. Therefore, the first fruit indicates cultivating the unconditioned, and the second fruit indicates thinning afflictions. Previously thinning afflictions indicates that its cause has perished, and the fruit of no return has been lost. The cause is before the fruit, and this is also the order. Therefore, the third fruit indicates no longer returning. Previously the fruit of no longer returning indicates that suffering has been completely extinguished, and no longer being born is also completely extinguished. From partial to complete, this is also the order. Therefore, the fourth fruit indicates no longer being born. Question: Are these names limited to the Hinayana (Small Vehicle), or are they also applicable to the Mahayana (Great Vehicle)? Answer: If entering the category of hidden and revealed doctrines, it belongs specifically to the Hinayana. If entering the category of common doctrines, the Mahayana also has it. As the Nirvana Sutra says, Mahayana practitioners can also cultivate the unconditioned, abiding in the meaning of thinning afflictions, no longer returning, and no longer being born. The meaning of the names is like this. Next, the second section is to separately determine their characteristics. There are three types of Sotapanna: first, guarding the fruit. According to the Abhidharma, only the sixteenth path of Dharma-wisdom mind is called Sotapanna. According to the Tattvasiddhi Shastra, after the formless practice, the wisdom that accords with the old is called Sotapanna, and the rest are not. This is because it is used to prove the place of rest of the fruit. Second, gathering the causes. The previous seven expedients and the mind of the path of seeing approaching Sotapanna, taking the end to encompass the beginning, the causes of the fruit belong to Sotapanna. Third, progressing towards the fruit. After the fruit of Sotapanna, continuing to cut off the bonds of the desire realm, there are six unobstructed paths and five liberation paths, coming to the fruit of not yet arrived. Taking the beginning to encompass the end, all belong to Sotapanna. Now
此四中通攝三種合為須陀。以其不分行果別故。斯陀含者泛解亦三。一者守果。欲界修治有九無礙九解脫道。第六一品解脫道心是斯陀含。餘者悉非。以此證果蘇息處故。二者攝因。須陀果後進斷欲界六品修惑。有六無礙及五解脫趣向斯陀。以終攝始。以因從果皆屬斯陀。三者進向。斯陀果後進斷欲結。有三無礙二解脫道未至那含。以始攝終。通名斯陀。依涅槃經此三種人通名斯陀。觀方已行。今此四中唯分守果及與進向以為斯陀。亦以不分行果別故。攝因一種收屬初果。為是不取。阿那含者亦有三種。一者守果。欲界修治。九解脫中第九一品是阿那含。以此證果蘇息處故。二者攝因。斯陀果後進斷欲結。后三微品有三無礙二解脫道趣向那含。以終攝始。以因從果皆屬那含。三者進向。那含果後進斷初禪乃至非想一切修惑。除非想地第九解脫其餘一切無礙解脫。以本攝末通名那含。今此四中偏分守果及與進向為阿那含。亦以不分行果別故。攝因一種推屬前果。為是不取。阿羅漢者有其二種。一者守果。非想一地九解脫中末後一品是阿羅漢。餘者悉非。以此無學證果心故。二者攝因。那含果後進斷初禪至非想結。一切無礙除后一品解脫道心。其餘解脫趣向羅漢。以終攝始。以因從果皆屬羅漢。羅漢果后無上可趣故無趣向
【現代漢語翻譯】 現代漢語譯本 此四種中，通攝三種合為須陀洹（Sotapanna，入流果）。因為不區分修行和證果的差別。 斯陀含（Sakadagami，一來果）有三種泛泛的解釋。第一種是守果，在欲界中修治，有九個無礙道和九個解脫道。第六品解脫道心是斯陀含，其餘都不是。因為這是證果后休息的地方。第二種是攝因，須陀洹果之後，進一步斷除欲界六品思惑，有六個無礙道和五個解脫道，趨向斯陀含。這是以終攝始，因為因跟隨果，都屬於斯陀含。第三種是進向，斯陀含果之後，進一步斷除欲結，有三個無礙道和兩個解脫道，尚未達到阿那含（Anagami，不還果）。這是以始攝終，統稱為斯陀含。依據《涅槃經》，這三種人都統稱為斯陀含。觀察方向已經開始行動。現在這四種中，只區分守果和進向作為斯陀含。也是因為不區分修行和證果的差別。攝因一種歸屬於初果，因此不採用。 阿那含有三種。第一種是守果，在欲界中修治，九個解脫道中的第九品是阿那含。因為這是證果后休息的地方。第二種是攝因，斯陀含果之後，進一步斷除欲結，后三品微細的惑，有三個無礙道和兩個解脫道，趨向阿那含。這是以終攝始，因為因跟隨果，都屬於阿那含。第三種是進向，阿那含果之後，進一步斷除初禪乃至非想處的一切修惑，除非非想處的第九解脫道，其餘一切無礙道和解脫道，以本攝末，統稱為阿那含。現在這四種中，只區分守果和進向作為阿那含。也是因為不區分修行和證果的差別。攝因一種推屬於前果，因此不採用。 阿羅漢（Arhat，無學果）有兩種。第一種是守果，在非想處一地，九個解脫道中最後的一品是阿羅漢，其餘都不是。因為這是無學證果的心。第二種是攝因，阿那含果之後，進一步斷除初禪到非想處的結，一切無礙道，除了最後一品解脫道心，其餘的解脫道趨向阿羅漢。這是以終攝始，因為因跟隨果，都屬於阿羅漢。阿羅漢果之後，沒有更高的可以趨向，因此沒有趨向。
【English Translation】 English version Among these four, the three are collectively included as Sotapanna (Stream-enterer). This is because there is no distinction between practice and fruition. Sakadagami (Once-returner) has three general interpretations. The first is guarding the fruition, cultivating in the desire realm, having nine unobstructed paths and nine paths of liberation. The sixth stage of the path of liberation is Sakadagami, and the rest are not. This is because it is a place of rest after attaining the fruition. The second is encompassing the cause, after the Sotapanna fruition, further cutting off the six stages of delusion in the desire realm, having six unobstructed paths and five paths of liberation, moving towards Sakadagami. This is encompassing the beginning with the end, because the cause follows the fruition, all belonging to Sakadagami. The third is progressing towards, after the Sakadagami fruition, further cutting off the fetters of desire, having three unobstructed paths and two paths of liberation, not yet reaching Anagami (Non-returner). This is encompassing the end with the beginning, generally called Sakadagami. According to the Nirvana Sutra, these three types of people are all generally called Sakadagami. Observing the direction has already begun to act. Now, among these four, only guarding the fruition and progressing towards are distinguished as Sakadagami. This is also because there is no distinction between practice and fruition. The encompassing cause is attributed to the first fruition, so it is not adopted. Anagami has three types. The first is guarding the fruition, cultivating in the desire realm, the ninth stage of the nine paths of liberation is Anagami. This is because it is a place of rest after attaining the fruition. The second is encompassing the cause, after the Sakadagami fruition, further cutting off the fetters of desire, the last three subtle stages of delusion, having three unobstructed paths and two paths of liberation, moving towards Anagami. This is encompassing the beginning with the end, because the cause follows the fruition, all belonging to Anagami. The third is progressing towards, after the Anagami fruition, further cutting off all cultivation delusions from the first Dhyana to the realm of Neither Perception nor Non-Perception, except for the ninth liberation of the realm of Neither Perception nor Non-Perception, all other unobstructed paths and paths of liberation, encompassing the root with the branch, are generally called Anagami. Now, among these four, only guarding the fruition and progressing towards are distinguished as Anagami. This is also because there is no distinction between practice and fruition. The encompassing cause is attributed to the previous fruition, so it is not adopted. Arhat (Worthy One) has two types. The first is guarding the fruition, in the realm of Neither Perception nor Non-Perception, the last stage of the nine paths of liberation is Arhat, and the rest are not. This is because it is the mind of attaining fruition without further learning. The second is encompassing the cause, after the Anagami fruition, further cutting off the fetters from the first Dhyana to the realm of Neither Perception nor Non-Perception, all unobstructed paths, except for the last stage of the path of liberation, the remaining paths of liberation move towards Arhat. This is encompassing the beginning with the end, because the cause follows the fruition, all belonging to Arhat. After the Arhat fruition, there is no higher to move towards, so there is no moving towards.
。今此四中偏分守果以為羅漢。攝因一種收屬那含。為是不取。問曰。何故初果之中攝因從果余不如是。釋言。于彼初果之前更無餘果可以推屬。故攝初從后。后三果前有果可推。故不從后。問曰。何故一切進向皆屬前果而不屬后。釋言。起後進向道時。前果之得猶成未舍。故從前名。後果之得未成未現故不從后。又復從后便壞四果差別之義。故不從后。云何壞乎。若攝前向以從後果。斯陀住薄雜不薄義。那含不還雜有還義。羅漢不生雜有生義。故名為壞。若攝進向以從前果不壞須陀修無漏義。不壞斯陀住薄之義。不壞那含不還之義。不壞羅漢不生之義。故須屬前。又復四果純凈功德出障處說。前向未純故不從后。又若攝向以屬後果聖人便有增上慢過。云何增慢。未薄之處已生薄想。未不還處生不還想。未不生處生不生想。故名增慢。以斯多妨。是故一切進向之道四果別分。故屬前果而不從后。問曰。從后若有多過何故初果攝向從后。此如上釋。初果已前無果可屬。故牽從后。問曰。若言初果之前無果可屬。攝向從后。余前有果推其後向而屬前者。彼八禪中初禪已前更無禪定。彼未來禪可屬初禪。二禪已上乃至非想前有禪故。彼一切禪方便道中無礙解脫應屬下地非上禪收。釋言。應齊。立義左右。不可全同。云何左右
。彼八禪定約果分業。一切方便與根本禪同牽一果。故悉從后。四果辨義分果異因。故前方便推屬前果。分相如是。次第三門制立四果。聖果細分應有無量。今以何故定立此四。依毗婆沙多義制立。不可具論。今此略以五義制也。一約出觀以制四果。凡是制果必約出觀。何故而然。出觀之處生得證想。故就制果。云何得知。緣覺之人修道斷結與聲聞同。以不數出不制多果。明知。聲聞制立多果正由數出。何故緣覺不數出觀不制多果。聲聞偏爾。緣覺利根。以利根故煩惱輕薄。如人大力擔輕不息。緣覺如是。聲聞鈍根。以鈍根故煩惱深重。如人小力擔重劬息。聲聞如是。以劬息故制立多果。斷除三界見惑窮處其必出觀。就此出處制立初果。問曰。何故此處必須出觀。釋有兩義。一創斷見惑多用功力。疲弊故出。二斷見惑超凡成聖。永絕三塗慶嘉故出。除斷欲界六品修惑亦必出觀。故就此處制第二果。何故至此復須出觀。解亦兩義。一由此惑粗強難息斷之用功。疲弊故出。二離粗過慶嘉故出。斷除欲界修惑窮盡亦必出觀。故就此處制第三果。何故此處復須出觀。亦有兩義。一斷欲界貪慾瞋恚慳忿嫉妒無慚愧等諸粗煩惱用力增多。疲弊故出。二離粗過慶嘉故出。斷上二界一切結盡亦必出觀。生其四智究竟之想。故復約此制第
【現代漢語翻譯】 現代漢語譯本： 關於八禪定的果報和業力分配，一切方便道和根本禪都同樣牽引一個果報，因此都歸屬於後面的果位。四果的辨析在於果位不同，原因各異，所以前面的方便道歸屬於前面的果位。果位的劃分就是這樣。 其次，按照次第，設立四果。聖果如果細分，應該有無量之多。現在因為什麼原因確定設立這四種果位呢？依據《毗婆沙論》中的多種含義而設立，不能全部論述。現在這裡簡略地用五種含義來設立。第一是根據出觀來設立四果。凡是設立果位，必定根據出觀。為什麼這樣說呢？因為出觀之處會產生證悟的想法，所以就此設立果位。如何得知呢？緣覺之人修道斷除煩惱和聲聞相同，因為不經常出觀，所以不設立多個果位。這表明聲聞設立多個果位正是因為經常出觀。為什麼緣覺不經常出觀，不設立多個果位，而聲聞卻這樣呢？因為緣覺根器銳利。因為根器銳利，所以煩惱輕微薄弱，就像大力士擔輕物不會休息。緣覺就是這樣。聲聞根器遲鈍。因為根器遲鈍，所以煩惱深重，就像小力士擔重物會喘息休息。聲聞就是這樣。因為喘息休息，所以設立多個果位。斷除三界見惑的窮盡之處，必定要出觀。就在這個出觀之處設立初果（Sotāpanna）。 問：為什麼此處必須出觀？ 答：有兩種解釋。一是初次斷除見惑，需要耗費很多功力，因為疲憊所以出觀。二是斷除見惑，超越凡夫成為聖人，永遠脫離三惡道，因此慶賀喜悅而出觀。斷除欲界六品修惑也必定要出觀，所以就在此處設立第二果（Sakadāgāmin）。 問：為什麼到這裡又需要出觀？ 答：也有兩種解釋。一是由於這些惑粗重難以止息，斷除它們需要耗費功力，因為疲憊所以出觀。二是脫離粗重的過患，因此慶賀喜悅而出觀。斷除欲界修惑的窮盡之處也必定要出觀，所以就在此處設立第三果（Anāgāmin）。 問：為什麼此處又需要出觀？ 答：也有兩種解釋。一是斷除欲界的貪慾、瞋恚、慳吝、忿怒、嫉妒、無慚、無愧等各種粗重煩惱，需要耗費更多功力，因為疲憊所以出觀。二是脫離粗重的過患，因此慶賀喜悅而出觀。斷除上二界一切煩惱結使的窮盡之處也必定要出觀，產生四智究竟的想法，所以又根據此處設立第四果（Arhat）。
【English Translation】 English version: Regarding the karmic consequences of the eight Dhyanas (eight stages of meditative absorption), all expedient means and the fundamental Dhyana similarly lead to one result, hence they are all attributed to the later stages. The distinction of the Four Fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) lies in the difference in fruits and the disparity in causes, so the preceding expedient means are attributed to the preceding fruits. The division of the stages is thus. Secondly, in sequence, the Four Fruits are established. If the Holy Fruits were to be subdivided, there would be countless of them. Now, for what reason are these four fruits specifically established? They are established based on the multiple meanings in the Vibhasa (commentary). It is impossible to discuss them all. Here, we briefly establish them based on five meanings. The first is to establish the Four Fruits based on emerging from Samadhi (meditative absorption). Whenever a fruit is established, it must be based on emerging from Samadhi. Why is this so? Because at the point of emerging from Samadhi, the thought of attainment arises, hence the establishment of the fruit is based on this. How is this known? A Pratyekabuddha (Solitary Buddha) cultivates the path and severs afflictions in the same way as a Sravaka (Disciple of Buddha), but because they do not frequently emerge from Samadhi, they do not establish multiple fruits. This shows that the Sravaka establishes multiple fruits precisely because they frequently emerge from Samadhi. Why does the Pratyekabuddha not frequently emerge from Samadhi and not establish multiple fruits, while the Sravaka does? Because the Pratyekabuddha has sharp faculties. Because of their sharp faculties, their afflictions are light and thin, like a strong person carrying a light load does not rest. The Pratyekabuddha is like this. The Sravaka has dull faculties. Because of their dull faculties, their afflictions are deep and heavy, like a weak person carrying a heavy load pants and rests. The Sravaka is like this. Because of panting and resting, multiple fruits are established. At the point of exhausting the severance of the views of the Three Realms, one must emerge from Samadhi. At this point of emergence, the first fruit (Sotāpanna) is established. Question: Why must one emerge from Samadhi at this point? Answer: There are two explanations. First, initially severing the views requires much effort, so one emerges due to fatigue. Second, severing the views transcends the ordinary and becomes a sage, permanently escaping the three evil destinies, so one emerges to celebrate and rejoice. Severing the six grades of desire realm afflictions also requires emerging from Samadhi, so the second fruit (Sakadāgāmin) is established at this point. Question: Why is it necessary to emerge from Samadhi again at this point? Answer: There are also two explanations. First, because these afflictions are coarse and difficult to subdue, severing them requires effort, so one emerges due to fatigue. Second, one emerges to celebrate and rejoice because of escaping coarse faults. Exhausting the severance of desire realm afflictions also requires emerging from Samadhi, so the third fruit (Anāgāmin) is established at this point. Question: Why is it necessary to emerge from Samadhi again at this point? Answer: There are also two explanations. First, severing the coarse afflictions of the desire realm, such as greed, hatred, stinginess, anger, jealousy, shamelessness, and lack of remorse, requires more effort, so one emerges due to fatigue. Second, one emerges to celebrate and rejoice because of escaping coarse faults. Exhausting the severance of all fetters of the upper two realms also requires emerging from Samadhi, generating the thought of ultimate attainment of the four wisdoms, so the fourth fruit (Arhat) is established based on this point.
四果。何故此處復須出觀。亦有兩義。一斷上界一切煩惱用力增多。疲蔽故出。二永絕生死究竟無學。慶嘉故出。以此四處必定出觀故就制果。余出不定。故不制果。問曰。何故斷見諦惑要盡方出斷修數出。釋有兩義。一見諦惑迷心易滅。其猶折石不假中息而能斷盡。如人下坂易故不息。修惑難除。如絕藕糸。一觀相續不能斷盡。故須數出。如人上山難故劬息。二見諦惑能感三塗增上苦報。畏苦情猛。為是不息。如行險地走亦不息。修惑能招人天生死。人天優遊厭畏心弱。是故數息。如無畏處少走多息。問曰。等是修惑之中。何故斷除欲界修惑中息制果。上界不爾。解有三義。一欲界惑凡夫多起。習使力強難可制斷。故須中息。上界煩惱凡夫本來起之希小使力輕薄。不假中息亦能斷盡。二欲界惑多難可斷盡。故須中息。上界惑少不息能盡。彼云何少。瞋恚慳嫉無慚愧等彼處無故。三欲界煩惱二因緣起。一者因力。不斷使性。及助思惟。二者緣力。所謂色聲香味觸等。以是二力起惑難斷。故須中息。上界煩惱雖從因起緣力微少易可截制。不息能盡。不息盡故不制多果。問曰。等是欲界之中。何故斷除六品惑盡。方息制果。斷後三盡制一果乎。釋言。前六過是粗重。聖人於此厭畏增強故盡方息。后三輕微厭畏情少。故后別
斷制一果矣。又粗易斷。倍盡方息。故斷前六共製一果。細難捨遠。故斷後三立一果耳。若爾上界煩惱轉細轉難捨離。應制多果。此如前釋。更有餘義。后番論之。此一義竟。二約四表制立四果。斷除見惑示相表制立初果。又斷見惑永絕三途出惡趣表。故立初果。欲界此九品修惑之中前之六品其性粗重能發無作。斷除彼結出無作表。故就此處制第二果。欲界地中有其不善。斷後三微出不善表。故就此處制第三果。上界煩惱性是染污無記之法。斷除彼故出離染污無記之表。故就此處制第四果。此兩義竟。三約四流制立四果。如毗婆沙說。斷絕見流制立初果。于欲流中斷其小分立第二果。欲流全盡立第三果。斷絕有流及無明流立第四果。問曰。何故斷絕欲流別立二果。斷有無明共立一果。以欲流中粗細易別故開分二。有及無明粗細難分故合為一。此三義竟。四約四生制立四果。亦如論說。對舍濕生及與卵生制立初果。此二多在畜生道。故離胎少分立第二果。全舍胎生立第三果。永出化生立第四果。此四義竟。五對五趣制立四果。亦如論說。出下三趣制立初果。對人少分立第二果。全舍人道立第三果。出離天道制第四果。亦可。舍人及天少分立第三果。全出天道立第四果。制立如是。上來增數四門分別。或分為五。一者外凡
【現代漢語翻譯】 現代漢語譯本 已經斷除一個果位了。而且前面的煩惱粗糙容易斷除，要加倍努力才能停止。因此，斷除前六品煩惱共同證得一個果位。後面的煩惱細微難以捨棄，路途遙遠，所以斷除后三品煩惱才證得一個果位。如果這樣說，上界的煩惱越來越細微，越來越難以捨棄，應該證得更多的果位才對。這就像前面解釋的那樣。還有其他的含義，在後面的論述中再討論。這第一種解釋完畢。 第二種解釋是根據四種表相來設立四種果位。斷除見惑，顯示斷除的相狀，以此表徵證得初果。又斷除見惑，永遠斷絕三惡道，表徵脫離惡趣，所以設立初果。欲界這九品修惑中，前面的六品性質粗重，能夠引發無作（業），斷除這些結縛，表徵脫離無作（業），所以就在這裡設立第二果。欲界地中還有不善（業），斷除後面的三種微細煩惱，表徵脫離不善（業），所以就在這裡設立第三果。上界的煩惱性質是染污和無記（不善不惡），斷除這些煩惱，表徵脫離染污和無記（業），所以就在這裡設立第四果。這兩種解釋完畢。 第三種解釋是根據四種流來設立四種果位。如《毗婆沙論》所說，斷絕見流，設立初果。在欲流中，斷除其中小部分，設立第二果。欲流完全斷盡，設立第三果。斷絕有流和無明流，設立第四果。有人問：為什麼斷絕欲流要分別設立兩個果位，而斷絕有流和無明流共同設立一個果位呢？因為欲流中的粗細容易區分，所以分開設立兩個果位。有流和無明流的粗細難以區分，所以合併爲一個果位。這三種解釋完畢。 第四種解釋是根據四種生來設立四種果位。也如論中所說，對於捨棄濕生和卵生，設立初果。這兩種生命形態大多在畜生道。所以脫離胎生少部分，設立第二果。完全捨棄胎生，設立第三果。永遠脫離化生，設立第四果。這四種解釋完畢。 第五種解釋是根據五趣來設立四種果位。也如論中所說，脫離下三趣（地獄、餓鬼、畜生），設立初果。對於人道少部分，設立第二果。完全捨棄人道，設立第三果。脫離天道，設立第四果。也可以說，捨棄人道和天道少部分，設立第三果。完全脫離天道，設立第四果。設立就是這樣。上面增加數量的四種門徑分別，或者分為五種。第一種是外凡。
【English Translation】 English version One fruit has already been severed. Moreover, the former afflictions are coarse and easy to sever, requiring redoubled effort to cease. Therefore, severing the first six categories of afflictions together results in the attainment of one fruit. The latter afflictions are subtle, difficult to abandon, and far-reaching, so severing the last three categories of afflictions results in the attainment of one fruit. If that's the case, the afflictions of the upper realms become increasingly subtle and difficult to abandon, so more fruits should be attained. This is as explained earlier. There are other meanings, which will be discussed in later treatises. This first explanation is complete. The second explanation is based on the four representations to establish the four fruits. Severing the afflictions of views, showing the appearance of severance, symbolizes the attainment of the first fruit. Furthermore, severing the afflictions of views, permanently cutting off the three evil paths, symbolizes liberation from the evil realms, so the first fruit is established. Among the nine categories of afflictions of cultivation in the desire realm, the first six are coarse in nature and can generate 'wu zuo' (unintentional karma). Severing these bonds symbolizes liberation from 'wu zuo', so the second fruit is established here. There are also unwholesome (karma) in the desire realm. Severing the last three subtle afflictions symbolizes liberation from unwholesome (karma), so the third fruit is established here. The nature of the afflictions of the upper realms is defiled and neutral (neither wholesome nor unwholesome). Severing these afflictions symbolizes liberation from defilement and neutral (karma), so the fourth fruit is established here. These two explanations are complete. The third explanation is based on the four flows to establish the four fruits. As the 'Vibhasa' says, severing the flow of views establishes the first fruit. In the flow of desire, severing a small portion of it establishes the second fruit. Completely exhausting the flow of desire establishes the third fruit. Severing the flow of existence and the flow of ignorance establishes the fourth fruit. Someone asks: Why is the severing of the flow of desire separately established as two fruits, while the severing of the flow of existence and ignorance is jointly established as one fruit? Because the coarseness and subtlety of the flow of desire are easy to distinguish, so they are established separately as two fruits. The coarseness and subtlety of the flow of existence and ignorance are difficult to distinguish, so they are combined into one fruit. These three explanations are complete. The fourth explanation is based on the four types of birth to establish the four fruits. As the treatise also says, for abandoning moisture-born and egg-born beings, the first fruit is established. These two life forms are mostly in the animal realm. Therefore, separating from a small portion of womb-born beings establishes the second fruit. Completely abandoning womb-born beings establishes the third fruit. Permanently separating from transformation-born beings establishes the fourth fruit. These four explanations are complete. The fifth explanation is based on the five realms to establish the four fruits. As the treatise also says, liberation from the lower three realms (hell, hungry ghosts, animals) establishes the first fruit. For a small portion of the human realm, the second fruit is established. Completely abandoning the human realm establishes the third fruit. Liberation from the heavenly realm establishes the fourth fruit. It can also be said that abandoning a small portion of the human and heavenly realms establishes the third fruit. Completely liberating from the heavenly realm establishes the fourth fruit. The establishment is like this. The above are the four paths of increasing numbers, which are distinguished, or divided into five types. The first is outer ordinary.
。五停心觀總別念處。事中安心未觀諦理名之為外。具足死凡鄙之法故名為凡。二者內凡。暖等四心。學觀諦理得聖人性故名為內。凡法未舍故稱為凡。三者見道。四者修道。五無學道。或分為六。如涅槃經迦葉品說。彼說恒河有七眾生。涅槃河中有七種人。始從常沒乃至俱行。初一常沒賢聖不收。后六是其賢聖所攝。即就此義以分六種。五停心觀乃至暖頂通攝以為出已還沒。忍世第一名出已住。苦忍乃至須陀洹果名為觀方。斯陀行后盡那含行名觀已行。阿那含果盡羅漢向名行已住。阿羅漢果名為俱行。何故初分名出已沒。於此位中樂求解脫故名為出。分未決定。遇惡知識退起諸過。沉沒惡道名出已沒。退起何過。念處已前有惡斯起。暖頂中退經論不同。依如毗曇除一闡提余惡悉起。依涅槃經除其四重五逆謗法及一闡提。但起十惡及余遮罪。何故忍及世第一法為出已住。出如前釋。堅守正觀不退起惡。不墮惡趣故名為住。故涅槃云。住忍法時當知。無量三惡道報皆非數滅。更不受故。又經說言。世上正見者終不墮惡道。彼名忍等為上正見。若依成實暖心已去皆名正見。斯不墮惡齊得名住。何故苦忍至須陀果名為觀方。觀四諦故。問曰。暖等齊觀四諦。以何義故不名觀方。偏名苦忍至須陀果為觀方乎。釋言。暖等觀而未
【現代漢語翻譯】 現代漢語譯本 五停心觀和總別念處：在事相中安心，尚未觀察真諦之理，這被稱為『外凡』。因為具備死亡、凡夫、鄙陋之法，所以稱為『凡』。 第二種是『內凡』，指暖位等四種心。因為學習觀察真諦之理，得到聖人的性質，所以稱為『內』。因為凡夫之法尚未捨棄，所以稱為『凡』。 第三種是『見道』，第四種是『修道』，第五種是『無學道』。或者可以分為六種，如《涅槃經·迦葉品》所說。該經中說恒河中有七種眾生，涅槃河中有七種人，從『常沒』開始，直到『俱行』。最初的『常沒』，賢聖之人不攝受。後面的六種是賢聖之人所攝受。就此意義而言，可以分為六種。五停心觀乃至暖位、頂位，都攝為『出已還沒』。忍位和世第一法名為『出已住』。苦忍乃至須陀洹果（Srotapanna，入流果）名為『觀方』。斯陀含行（Sakadagami，一來果）之後，盡那含行（Anagami，不還果）名為『觀已行』。阿那含果（Anagami，不還果）盡，羅漢向（Arhat，阿羅漢）名為『行已住』。阿羅漢果（Arhat，阿羅漢）名為『俱行』。 為什麼最初的階段稱為『出已還沒』？因為在這個階段中，樂於求解脫，所以稱為『出』。但分位尚未決定，遇到惡知識，退轉而生起各種過失，沉沒于惡道，所以名為『出已還沒』。 退轉會生起哪些過失？在念處之前，會有惡念生起。暖位、頂位的退轉，經論中的說法不同。根據《毗曇》，除了斷善根者（Icchantika），其餘的惡業都會生起。根據《涅槃經》，除了四重罪、五逆罪、誹謗佛法以及斷善根者，只會生起十惡業以及其他的遮罪。 為什麼忍位以及世第一法稱為『出已住』？『出』的解釋如前所述。因為堅守正觀，不退轉而生起惡業，不墮入惡趣，所以稱為『住』。所以《涅槃經》說：『安住于忍法時，應當知道，無量三惡道的果報都已不再計算，因為不會再受。』 又有經文說：『世上的正見者，最終不會墮入惡道。』這裡所說的『上正見』，指的就是忍位等。如果根據《成實論》，從暖位開始都稱為正見。不墮入惡道，都可以稱為『住』。 為什麼苦忍乃至須陀洹果（Srotapanna，入流果）稱為『觀方』？因為觀察四諦。 有人問：暖位等也同樣觀察四諦，為什麼不稱為『觀方』，而偏偏稱苦忍乃至須陀洹果（Srotapanna，入流果）為『觀方』呢？ 解釋說：暖位等雖然觀察，但尚未...
【English Translation】 English version The Five Stopping-the-Mind Contemplations (五停心觀) and the General and Specific Mindfulness Foundations (總別念處): To settle the mind in phenomena without yet contemplating the truth is called 'External Ordinary' (外凡). Because it possesses the qualities of death, ordinariness, and baseness, it is called 'Ordinary' (凡). The second is 'Internal Ordinary' (內凡), referring to the four states of mind such as the Warmth Stage (暖位). Because one learns to contemplate the truth and attains the nature of a sage, it is called 'Internal' (內). Because the qualities of an ordinary person have not yet been abandoned, it is called 'Ordinary' (凡). The third is 'The Path of Seeing' (見道), the fourth is 'The Path of Cultivation' (修道), and the fifth is 'The Path of No More Learning' (無學道). Or it can be divided into six, as described in the 'Kasyapa Chapter' of the Nirvana Sutra. It says that there are seven kinds of beings in the Ganges River and seven kinds of people in the Nirvana River, starting from 'Always Submerged' (常沒) to 'Acting Together' (俱行). The initial 'Always Submerged' is not included by the sages. The latter six are included by the sages. In this sense, it can be divided into six types. The Five Stopping-the-Mind Contemplations up to the Warmth Stage (暖位) and the Peak Stage (頂位) are all included as 'Emerged and then Submerged' (出已還沒). The Forbearance Stage (忍位) and the World's Foremost Dharma (世第一法) are called 'Emerged and Abiding' (出已住). Suffering-Forbearance (苦忍) up to the Stream-Enterer Fruit (須陀洹果, Srotapanna) is called 'Observing the Direction' (觀方). After the Once-Returner Practice (斯陀含行, Sakadagami), exhausting the Non-Returner Practice (那含行, Anagami) is called 'Having Observed and Acting' (觀已行). Exhausting the Non-Returner Fruit (阿那含果, Anagami) and heading towards the Arhat (阿羅漢, Arhat) is called 'Having Acted and Abiding' (行已住). The Arhat Fruit (阿羅漢果, Arhat) is called 'Acting Together' (俱行). Why is the initial stage called 'Emerged and then Submerged' (出已還沒)? Because in this stage, one is happy to seek liberation, it is called 'Emerged' (出). But the stage is not yet determined, encountering evil teachers, regressing and giving rise to various faults, sinking into evil paths, so it is called 'Emerged and then Submerged' (出已還沒). What faults arise from regression? Before the Mindfulness Foundations, evil thoughts arise. The regression of the Warmth Stage (暖位) and the Peak Stage (頂位) differs in the scriptures. According to the Abhidharma, except for those who have severed their roots of goodness (Icchantika), all other evil deeds arise. According to the Nirvana Sutra, except for the four grave offenses, the five rebellious acts, slandering the Dharma, and those who have severed their roots of goodness, only the ten evil deeds and other prohibitive offenses arise. Why are the Forbearance Stage (忍位) and the World's Foremost Dharma (世第一法) called 'Emerged and Abiding' (出已住)? The explanation of 'Emerged' (出) is as mentioned before. Because one firmly upholds correct contemplation, does not regress and give rise to evil deeds, and does not fall into evil realms, it is called 'Abiding' (住). Therefore, the Nirvana Sutra says: 'When abiding in the Dharma of Forbearance, one should know that the immeasurable retributions of the three evil paths are no longer counted, because one will no longer receive them.' Also, a sutra says: 'Those in the world with right view will ultimately not fall into evil paths.' The 'Supreme Right View' mentioned here refers to the Forbearance Stage (忍位) and so on. According to the Tattvasiddhi Shastra, from the Warmth Stage (暖位) onwards, all are called right view. Not falling into evil paths can all be called 'Abiding' (住). Why is Suffering-Forbearance (苦忍) up to the Stream-Enterer Fruit (須陀洹果, Srotapanna) called 'Observing the Direction' (觀方)? Because one observes the Four Noble Truths. Someone asks: The Warmth Stage (暖位) and so on also observe the Four Noble Truths, why are they not called 'Observing the Direction' (觀方), but only Suffering-Forbearance (苦忍) up to the Stream-Enterer Fruit (須陀洹果, Srotapanna) called 'Observing the Direction' (觀方)? The explanation is: Although the Warmth Stage (暖位) and so on observe, they have not yet...
見故不與名。苦忍已去觀於四諦獲得四事故偏名之。云何為四。一住堅固道。所有五根無能動者二能遍觀察。悉能呵嘖內外煩惱。見疑無明親迷諦理名內煩惱。貪瞋慢等依諸見生。不親迷理名外煩惱。三能如實見。所謂忍智八忍推求。八智決了。四能壞大怨。謂破四倒。以何義故斯陀行后名觀已行。依前諦觀繫心修道。為斷欲界貪慾瞋恚愚癡憍慢。故名為行。以何義故那含果后名之為住。經釋有六。一在色界及無色界而受身故名之為住。二不受欲界人天地獄畜生餓鬼故名為住。三斷無量結餘少在故名之為住。四遠離二愛慳貪瞋恚故名為住。言二愛者。一是色愛。愛染妻色。二者欲愛。著餘五欲。五不造作共凡夫事故名為住。此名淫慾為共凡事。六自無所畏。不令他畏故名為住。自無惡行不畏苦果故自無畏。于諸眾生不惱害故不令他畏。何故羅漢名為俱行。水喻世間。陸喻出世。是阿羅漢能觀煩惱到于涅槃。是故名為水陸俱行。或分為七。見諦道前隨行分三。謂聞思修。義如上判。苦忍已上隨果分四。謂須陀洹乃至羅漢。亦如上辨。又依大品三乘共地亦得分七。一干慧地。謂五停心總別念處。不定聞思未得定水而自沾潤故名為干。二者性地。暖等四心。學觀諦理得聖人性故名性地。三八人地。見諦位中具修八忍名八人地
【現代漢語翻譯】 現代漢語譯本 不給予（斯陀洹）『見』的名稱，是因為他只是在苦忍（Khanti忍，佛教術語，指安忍）階段之後，才開始真正地觀察四諦（catu-ariya-sacca，佛教基本教義，即苦、集、滅、道），並因此獲得了四種成就，所以特別稱之為『行』（patipada，佛教術語，指修行）。這四種成就具體是什麼呢？一是安住于堅固之道，沒有任何五根（pañc इंद्रिय，佛教術語，指眼、耳、鼻、舌、身五種感覺器官）能夠動搖他；二是能夠普遍地觀察，完全能夠呵斥內外煩惱。見疑（vicikiccha，佛教術語，指懷疑）、無明（Avijjā，佛教術語，指對真理的無知）等直接迷惑真諦之理的，稱為內煩惱；貪（lobha，佛教術語，指貪婪）、瞋（dosa，佛教術語，指嗔恨）、慢（māna，佛教術語，指傲慢）等依附於各種見解而生，不直接迷惑真諦之理的，稱為外煩惱；三是能夠如實地見，也就是通過忍智（khanti-ñāṇa，佛教術語，指忍與智）——八忍（aṭṭha khanti，佛教術語，指八種忍）進行推求，八智（aṭṭha ñāṇa，佛教術語，指八種智）進行決斷；四是能夠摧壞大怨，也就是破除四倒（vipallasa，佛教術語，指四種顛倒的知見）。 因為什麼緣故，斯陀含（sakadāgāmī，佛教術語，指二果阿羅漢，一來果）的修行之後，被稱為『觀已行』呢？這是因為他依據之前的四諦之觀，繫心于修道，爲了斷除欲界（kāmadhātu，佛教術語，指眾生因有情慾而輪迴的世界）的貪慾、瞋恚、愚癡（moha，佛教術語，指迷惑無知）、憍慢（māna，佛教術語，指驕傲自滿），所以稱為『行』。 因為什麼緣故，阿那含（anāgāmī，佛教術語，指三果阿羅漢，不還果）果之後，稱之為『住』呢？經文解釋有六種：一是因為在及無而受身（指仍然需要在色界和無色界受生）所以稱之為『住』；二是因為不再於欲界的人、天、地獄、畜生、餓鬼中受生，所以稱之為『住』；三是因為斷除了無量煩惱結，只剩下少許未斷，所以稱之為『住』；四是因為遠離了兩種愛——慳貪（macchariya，佛教術語，指吝嗇）和瞋恚，所以稱之為『住』。所說的兩種愛，一是色愛，愛染妻子的美色；二是欲愛，執著于其餘五欲（pañca kāmaguṇā，佛教術語，指色、聲、香、味、觸五種感官慾望）；五是因為不造作與凡夫相同的行為，所以稱之為『住』。這裡所說的淫慾，就是與凡夫相同的行為；六是因為自己沒有畏懼，也不令他人畏懼，所以稱之為『住』。自己沒有惡行，所以不畏懼苦果，這是自己沒有畏懼；對於一切眾生不惱害，所以不令他人畏懼。 為什麼阿羅漢（arahant，佛教術語，指四果阿羅漢，無學）被稱為『俱行』呢？水比喻世間，陸地比喻出世間。這位阿羅漢能夠觀察煩惱，到達涅槃（Nibbāna，佛教術語，指解脫輪迴的境界），所以稱為水陸俱行。 或者可以分為七個階段：在見諦道（dassanāmagga，佛教術語，指見道，初果須陀洹的證悟之道）之前，隨行分為三個階段，即聞（suta，佛教術語，指聽聞佛法）、思（cintā，佛教術語，指思考佛法）、修（bhāvanā，佛教術語，指修行佛法）。其含義如上所述。苦忍以上，隨果分為四個階段，即須陀洹（sotāpanna，佛教術語，指初果阿羅漢，入流果）乃至阿羅漢，也如上面所辨析的。 又依據《大品般若經》（Mahāprajñāpāramitā Sūtra），三乘（triyāna，佛教術語，指聲聞乘、緣覺乘、菩薩乘）共修之地也可以分為七個階段：一是干慧地（sukkhavipassaka-bhūmi，佛教術語，指未得禪定的觀行者），也就是五停心觀（pañca nivaranani，佛教術語，指不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）和總相念處（samatha-vipassanā，佛教術語，指止觀）與別相念處（vipassanā，佛教術語，指觀）。因為沒有得到禪定的水滋潤，而只是自己沾潤，所以稱為『干』；二是性地（gotrabhū-bhūmi，佛教術語，指種性地），也就是暖位（ūmagata，佛教術語，指四加行位的第一個階段）、頂位（mūrdhan，佛教術語，指四加行位的第二個階段）、忍位（khanti，佛教術語，指四加行位的第三個階段）、世第一位（laukikāgradharma，佛教術語，指四加行位的第四個階段）這四種心。因為學習觀察真諦之理，得到了聖人的種性，所以稱為『性地』；三是八人地（aṭṭhama-bhūmi，佛教術語，指預流果向），在見諦位中，具足修習八忍，稱為八人地。
【English Translation】 English version The reason why 'seeing' is not attributed to the Sotapanna (stream-enterer, the first stage of enlightenment) is that only after the stage of Khanti (patience, forbearance) in suffering does one truly begin to observe the Four Noble Truths (catu-ariya-sacca, the fundamental teachings of Buddhism: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), and thus attains four accomplishments, which are specifically called 'practice' (patipada). What are these four accomplishments? First, dwelling in the steadfast path, where none of the five senses (pañc इंद्रिय, the five sense organs: eye, ear, nose, tongue, and body) can shake one; second, being able to universally observe, fully capable of rebuking internal and external defilements. Doubt (vicikiccha), ignorance (Avijjā), etc., which directly delude the truth, are called internal defilements; greed (lobha), hatred (dosa), pride (māna), etc., which arise from various views and do not directly delude the truth, are called external defilements; third, being able to see truthfully, that is, through patience and wisdom (khanti-ñāṇa) – seeking through the eight patiences (aṭṭha khanti) and deciding through the eight wisdoms (aṭṭha ñāṇa); fourth, being able to destroy great enemies, that is, breaking the four inversions (vipallasa, the four distorted perceptions). For what reason is the practice after the Sakadagami (once-returner, the second stage of enlightenment) called 'practice after observation'? It is because one relies on the previous observation of the Four Noble Truths, focusing the mind on cultivating the path, in order to cut off greed, hatred, delusion (moha), and arrogance (māna) in the desire realm (kāmadhātu), hence it is called 'practice'. For what reason is the state after the Anagami (non-returner, the third stage of enlightenment) called 'dwelling'? The scriptures explain it in six ways: first, because one still receives a body in the ** and non-** realms (referring to the form and formless realms), hence it is called 'dwelling'; second, because one no longer receives birth in the desire realm of humans, gods, hells, animals, hungry ghosts, hence it is called 'dwelling'; third, because one has cut off countless fetters, with only a few remaining, hence it is called 'dwelling'; fourth, because one is far from the two loves – stinginess (macchariya) and hatred, hence it is called 'dwelling'. The two loves referred to are: one is love of form, being attached to the beauty of one's wife; the other is desire-love, being attached to the remaining five desires (pañca kāmaguṇā, the five sense pleasures: sight, sound, smell, taste, and touch); fifth, because one does not engage in actions common to ordinary people, hence it is called 'dwelling'. Here, sexual desire is referred to as an action common to ordinary people; sixth, because one is without fear oneself and does not cause fear in others, hence it is called 'dwelling'. One has no evil deeds, so one does not fear the results of suffering, this is being without fear oneself; one does not harm all beings, so one does not cause fear in others. Why is the Arhat (worthy one, the fourth and final stage of enlightenment) called 'co-practice'? Water is a metaphor for the world, and land is a metaphor for the transcendent world. This Arhat is able to observe defilements and reach Nirvana (Nibbāna, the state of liberation from the cycle of rebirth), hence it is called co-practice of water and land. Or it can be divided into seven stages: before the path of seeing (dassanāmagga, the path of seeing, the path of enlightenment of the first fruit Sotapanna), the practice is divided into three stages, namely hearing (suta), thinking (cintā), and cultivating (bhāvanā). The meaning is as explained above. Above the patience of suffering, it is divided into four stages according to the fruits, namely Sotapanna, up to Arhat, which is also as analyzed above. Furthermore, according to the Mahāprajñāpāramitā Sūtra, the common ground of the three vehicles (triyāna, the vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas) can also be divided into seven stages: first, the dry insight stage (sukkhavipassaka-bhūmi, the stage of a practitioner who has not attained meditative absorption), which is the five stopping-the-mind contemplations (pañca nivaranani, contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of breath, contemplation of Buddha) and the general mindfulness (samatha-vipassanā) and specific mindfulness (vipassanā). Because one has not obtained the water of meditative absorption to moisten oneself, but only moistens oneself, it is called 'dry'; second, the nature stage (gotrabhū-bhūmi, the stage of lineage), which is the four heats (ūmagata), peaks (mūrdhan), patiences (khanti), and the highest worldly dharma (laukikāgradharma). Because one learns to observe the truth and obtains the lineage of a sage, it is called 'nature stage'; third, the eighth-person stage (aṭṭhama-bhūmi, the stage of stream-entry), in the position of seeing the truth, one fully cultivates the eight patiences, hence it is called the eighth-person stage.
。四者見地。須陀洹果見諦周盡名為見地。五者薄地。斯陀行后漸斷欲結名為薄地。六離欲地。那含果后超出欲過名離欲地。七阿羅漢地。此等如前三乘地中具廣辨釋。或分為八。謂四向果。修因趣果名之為向。成德遂因說以為果。果向細分乃有無量。今據一門且分為八。八名是何。謂須陀向至羅漢向。須陀洹果至羅漢果。于中略以六門分別。一辨定其相。二就有漏無漏分別。三就有為無為分別。第四約就禪地分別。五明超越不超越別。第六明其退不退義。其相如何。依如毗曇從五停心至道比忍名須陀向。道比智心名須陀果。若依成實從初盡于無相位來名須陀向。無相位后順舊觀心名須陀果。彼於四諦總觀不別。為是不說道比忍等以之為向。道比智心以之為果。須陀果後進斷欲界六品修惑。有亦無礙五解脫道。名斯陀向。末後一品解脫道心名斯陀果。斯陀果後進斷欲果七八九品修道煩惱。有三無礙二解脫道。名那含向。末後一品解脫道心名那含果。那含果後進斷初禪至非想結。除非想地末後解脫。其餘一切無礙解脫名羅漢向。斷非想結最後解脫名羅漢果。相別如是(此一門竟)。
次就有漏無漏分別。須陀洹向論者不同。若依毗曇世第一前一向有漏。苦忍等心一向無漏。若依成實聞思位中。想心觀行緣事破我。
【現代漢語翻譯】 現代漢語譯本：四者是見地（Dṛṣṭi-bhūmi）。須陀洹果（Srota-āpanna-phala，入流果）見諦周遍窮盡，名為見地。 五者是薄地（Tanū-bhūmi）。斯陀含（Sakṛdāgāmin，一來）行后，逐漸斷除欲結，名為薄地。 六者是離欲地（Vīta-rāga-bhūmi）。阿那含果（Anāgāmin，不還果）后，超出欲界過患，名離欲地。 七者是阿羅漢地（Arhat-bhūmi）。這些（地的解釋），如前在三乘地中，已經詳細辨釋。或者可以分為八個，即四向四果。修因趨向于果，名為向；成就功德，隨順於因而說為果。果和向細分起來，乃有無量。現在根據一個方面，且分為八個。這八個名稱是什麼？即須陀洹向（Srota-āpanna-pratipannaka，入流向）至阿羅漢向（Arhat-pratipannaka，無學向），須陀洹果至阿羅漢果（Arhat-phala，無學果）。 其中略以六個方面來分別：一、辨定其相；二、就其有漏無漏來分別；三、就其有為無為來分別；四、約就禪定之地來分別；五、闡明超越與不超越的區別；六、闡明其退與不退的意義。其相如何？依照《毗曇》（Abhidharma），從五停心觀（Pañca sthāna citta，五種停止妄念的方法）至道比忍（Mārga-kṣānti，道類忍）名為須陀洹向；道比智心（Mārga-jñāna，道類智）名為須陀洹果。若依照《成實論》，從最初窮盡于無相位（nirākāra，無相）之前，名為須陀洹向；無相位之後，順著舊的觀心，名為須陀洹果。他們對於四諦（catvāri āryasatyāni，四聖諦）總觀而不分別，因此不說道比忍等作為向，道比智心作為果。須陀洹果之後，進一步斷除欲界六品修惑，有亦無礙的五解脫道（vimokṣa-mārga，解脫道），名斯陀含向。最後的一品解脫道心，名斯陀含果。斯陀含果之後，進一步斷除欲界七、八、九品修道煩惱，有三無礙二解脫道，名阿那含向。最後的一品解脫道心，名阿那含果。阿那含果之後，進一步斷除初禪（prathama dhyāna）至非想非非想處定（naiva-saṃjñā-nāsaṃjñāyatana）的結縛，除非非想非非想處地的最後解脫，其餘一切無礙解脫，名阿羅漢向。斷除非想非非想處結的最後解脫，名阿羅漢果。相的差別就是這樣。（此一門結束）。 其次，就其有漏無漏來分別。對於須陀洹向，論者的說法不同。若依照《毗曇》，在世第一法（laukikāgradharma）之前，一向是有漏的；苦忍（duḥkha-kṣānti）等心，一向是無漏的。若依照《成實論》，在聞思位中，想心觀行，緣事破我。
【English Translation】 English version: Fourth is the Ground of Vision (Dṛṣṭi-bhūmi). The Srota-āpanna-phala (Stream-enterer fruit), with its complete and exhaustive vision of the truth, is called the Ground of Vision. Fifth is the Thin Ground (Tanū-bhūmi). After the Sakṛdāgāmin (Once-returner) path, gradually cutting off the fetters of desire, is called the Thin Ground. Sixth is the Ground of Detachment from Desire (Vīta-rāga-bhūmi). After the Anāgāmin (Non-returner) fruit, transcending the faults of the desire realm, is called the Ground of Detachment from Desire. Seventh is the Ground of Arhat (Arhat-bhūmi). The explanations of these (grounds), as before in the grounds of the Three Vehicles, have already been extensively explained. Or it can be divided into eight, namely the four paths and four fruits. Cultivating the cause and moving towards the fruit is called the path; accomplishing merit and following the cause is said to be the fruit. When the fruits and paths are finely divided, there are countless. Now, according to one aspect, let's divide them into eight. What are these eight names? Namely, the Srota-āpanna-pratipannaka (Stream-enterer path) to the Arhat-pratipannaka (Arhat path), the Srota-āpanna-phala to the Arhat-phala (Arhat fruit). Among them, let's briefly distinguish them in six aspects: First, to identify their characteristics; second, to distinguish them in terms of defiled and undefiled; third, to distinguish them in terms of conditioned and unconditioned; fourth, to distinguish them in terms of the grounds of meditative states; fifth, to clarify the difference between transcendence and non-transcendence; sixth, to clarify the meaning of regression and non-regression. What are their characteristics? According to the Abhidharma, from the Five Stopping-the-Mind Contemplations (Pañca sthāna citta) to the Mārga-kṣānti (Acceptance of the Path), it is called the Srota-āpanna-pratipannaka; the Mārga-jñāna (Knowledge of the Path) is called the Srota-āpanna-phala. According to the Satyasiddhi Śāstra, from the beginning to the exhaustion before the nirākāra (formless) state, it is called the Srota-āpanna-pratipannaka; after the formless state, following the old contemplation of the mind, it is called the Srota-āpanna-phala. They contemplate the Four Noble Truths (catvāri āryasatyāni) generally without distinguishing them, therefore, they do not speak of the Acceptance of the Path, etc., as the path, and the Knowledge of the Path as the fruit. After the Srota-āpanna-phala, further cutting off the six grades of cultivation delusions in the desire realm, with the five unobstructed vimokṣa-mārga (paths of liberation), it is called the Sakṛdāgāmin-pratipannaka. The last mind of the path of liberation is called the Sakṛdāgāmin-phala. After the Sakṛdāgāmin-phala, further cutting off the seventh, eighth, and ninth grades of cultivation path afflictions in the desire realm, with the three unobstructed and two paths of liberation, it is called the Anāgāmin-pratipannaka. The last mind of the path of liberation is called the Anāgāmin-phala. After the Anāgāmin-phala, further cutting off the fetters from the first dhyāna (prathama dhyāna) to the Realm of Neither Perception nor Non-Perception (naiva-saṃjñā-nāsaṃjñāyatana), except for the final liberation of the Realm of Neither Perception nor Non-Perception, all other unobstructed liberations are called the Arhat-pratipannaka. The final liberation of cutting off the fetters of the Realm of Neither Perception nor Non-Perception is called the Arhat-phala. The differences in characteristics are like this. (This section ends). Next, let's distinguish them in terms of defiled and undefiled. Regarding the Srota-āpanna-pratipannaka, the commentators have different opinions. According to the Abhidharma, before the Laukikāgradharma (Supreme mundane dharma), it is always defiled; the minds of Duḥkha-kṣānti (Acceptance of Suffering), etc., are always undefiled. According to the Satyasiddhi Śāstra, in the stages of hearing and thinking, the mind of thought contemplates and practices, relying on things to break the self.
相似無漏性是有漏。暖等四心觀見諦空漸斷諸結。雖能如是猶為有心之所間隔。判之以為雜相無漏。無相位中一向無漏。須陀洹果定是無漏。斯陀含向斯陀含果阿那含向阿那含果阿羅漢向依如成實一向無漏。唯無漏道能斷結故。若依毗曇性是無漏。隨義兼論通漏無漏。是義云何。斯陀向等有隨。聖智斷結名之為正。等智斷結說以為隨。正是無漏。隨是有漏。問曰。一切悉具二種有不具者。釋言。齊具。問曰。有人純用聖道而斷煩惱云何有隨。有人純用等智斷結云何有正。依同修互相成故。云何相成。用無漏道斷下煩惱。即成上地有漏功德。若用等智斷下煩惱。亦成上地無漏功德。所以齊具。阿羅漢果一向無漏。問曰。斯陀那含果中依如毗曇並說等智以為隨果。說此隨果以為有漏。阿羅漢果何以故不然偏名無漏。釋言。等智以為隨果。于非想結全無治能故無隨果。無隨果故純名無漏。有漏無漏分別如是(此二門竟)。
次就有為無為分別。戒定慧等是其有為。數滅功德是其無為。此二若就滅道分別有為功德悉名為向。無為功德盡判為果。若就四向四果分別。向中具有有為無為。果中亦然。問曰。向中既具二種。有為無為何者正向何者非正。解有兩義。一同類分別。有為無為二種之向別望有為無為二果各有正義。其
【現代漢語翻譯】 現代漢語譯本：相似的無漏性是有漏的。暖位等四種心通過觀見真諦空性，逐漸斷除各種煩惱結縛。即使能夠這樣，仍然被有漏心所間隔，因此被判定為雜相無漏。在無相位中，則完全是無漏的。須陀洹果（Sotāpanna-phala，預流果）一定是無漏的。斯陀含向（Sakadāgāmi-magga，一來向）、斯陀含果（Sakadāgāmi-phala，一來果）、阿那含向（Anāgāmi-magga，不還向）、阿那含果（Anāgāmi-phala，不還果）、阿羅漢向（Arhat-magga，無學向），依照《成實論》的觀點，完全是無漏的，因為只有無漏道才能斷除煩惱結縛。如果依照《毗曇論》的觀點，其自性是無漏的，但根據意義兼論，則貫通有漏和無漏。這是什麼意思呢？斯陀含向等有『隨』。聖智斷除煩惱結縛，稱之為『正』；等智斷除煩惱結縛，稱之為『隨』。『正』是無漏的，『隨』是有漏的。問：一切都完全具備這兩種（正和隨），有沒有不具備的？答：都具備。問：如果有人純粹使用聖道來斷除煩惱，為什麼會有『隨』？如果有人純粹使用等智來斷除煩惱結縛，為什麼會有『正』？答：因為他們互相成就。如何互相成就？用無漏道斷除下地煩惱，就成就上地的有漏功德；如果用等智斷除下地煩惱，也成就上地的無漏功德。所以說都具備。阿羅漢果（Arhat-phala，無學果）完全是無漏的。問：在斯陀含果和阿那含果中，依照《毗曇論》的觀點，都說等智是『隨果』，並且說這個『隨果』是有漏的，為什麼阿羅漢果不是這樣，而偏偏被稱為無漏呢？答：因為等智作為『隨果』，對於非想非非想處的煩惱結縛完全沒有能力對治，所以沒有『隨果』。因為沒有『隨果』，所以純粹被稱為無漏。有漏和無漏的分別就是這樣（這兩個門竟）。 接下來就從有為和無為的角度來分別。戒、定、慧等是有為法，數滅和功德是無為法。如果就滅道來分別，有為功德全部稱為『向』，無為功德全部判定為『果』。如果就四向四果來分別，『向』中既具有有為法，也具有無為法，『果』中也是這樣。問：『向』中既然具有兩種（有為和無為），有為和無為哪一個是正向，哪一個是非正向？答：有兩種解釋。第一種是同類分別，有為和無為兩種『向』，分別對應有為和無為兩種『果』，各有其正義。其
【English Translation】 English version: Similar unconditioned nature is conditioned. The four minds of warmth, etc., gradually sever all fetters by observing the emptiness of the truths. Even if they can do so, they are still separated by conditioned minds, and thus are judged as mixed unconditioned. In the non-phase state, it is entirely unconditioned. The Sotāpanna-phala (stream-enterer fruition) is definitely unconditioned. The Sakadāgāmi-magga (once-returner path), Sakadāgāmi-phala (once-returner fruition), Anāgāmi-magga (non-returner path), Anāgāmi-phala (non-returner fruition), and Arhat-magga (Arhat path) are, according to the Satyasiddhi Śāstra, entirely unconditioned, because only the unconditioned path can sever the fetters. If according to the Abhidharma, its nature is unconditioned, but according to the meaning, it encompasses both conditioned and unconditioned. What does this mean? The Sakadāgāmi-magga, etc., have 'following'. When noble wisdom severs the fetters, it is called 'correct'; when ordinary wisdom severs the fetters, it is called 'following'. 'Correct' is unconditioned, 'following' is conditioned. Question: Does everything fully possess both (correct and following), or are there things that do not possess them? Answer: Everything possesses them fully. Question: If someone purely uses the noble path to sever afflictions, why is there 'following'? If someone purely uses ordinary wisdom to sever fetters, why is there 'correct'? Answer: Because they mutually accomplish each other. How do they mutually accomplish each other? Using the unconditioned path to sever lower afflictions accomplishes the conditioned merits of the higher realms; if using ordinary wisdom to sever lower afflictions, it also accomplishes the unconditioned merits of the higher realms. Therefore, it is said that everything possesses them fully. The Arhat-phala (Arhat fruition) is entirely unconditioned. Question: In the Sakadāgāmi-phala and Anāgāmi-phala, according to the Abhidharma, ordinary wisdom is said to be the 'following fruition', and this 'following fruition' is said to be conditioned. Why is the Arhat-phala not like this, but is specifically called unconditioned? Answer: Because ordinary wisdom, as the 'following fruition', has no ability to counteract the fetters of the realm of neither perception nor non-perception, so there is no 'following fruition'. Because there is no 'following fruition', it is purely called unconditioned. The distinction between conditioned and unconditioned is like this (these two doors are finished). Next, we will distinguish from the perspective of conditioned and unconditioned. Precepts, concentration, wisdom, etc., are conditioned dharmas; cessation through knowledge and merits are unconditioned dharmas. If we distinguish based on the path of cessation, all conditioned merits are called 'path', and all unconditioned merits are judged as 'fruition'. If we distinguish based on the four paths and four fruitions, the 'path' contains both conditioned and unconditioned dharmas, and the 'fruition' is also like this. Question: Since the 'path' contains both (conditioned and unconditioned), which of the conditioned and unconditioned is the correct path, and which is the non-correct path? Answer: There are two explanations. The first is to distinguish by category. The two types of 'path', conditioned and unconditioned, each have their correct meaning in relation to the two types of 'fruition', conditioned and unconditioned. The
相云何。有為之向望有為果同類相生故得名正。又到果時得彼因中有為功德。共成一果故亦名正。向中無為望無為果同類相成名之為正。又至果時得彼因中無為功德。共成一果故亦名正。二強弱分別。因中有同爲趣果。力強判為正向。無為無力判為隨向。是義云何。因中有為修習之力能生果中有為功德。故名為正。復能斷結趣向果中無為功德。故望彼德亦得名正。無為功德在向名隨。無前二能故不名正。問曰。果中有為無為二種德中何者正果。解亦兩義。一同類相望俱是正果。果中有為正從向中有為行生名為正果。果中無為正攝因中無為德成故亦名正。第二約對求心分別。無為正果。有為隨果。何故而然。聖人源為涅槃修道。無為正是賢聖所求。故是正果。有為所厭故非正果。良以有為是所厭離非正果故。煩惱盡已並道亦舍。無為所欣。是正果故。畢竟求證。有為無為分別如是(此三門竟)。
次就禪地以辨其相。依如成實攝末從本禪地有九。所謂八禪及欲界中如電三昧。分末異本禪地有十。于初禪中別分中間通余說十。若依毗曇攝末從本禪地有八。所謂八禪。彼宗不說欲界有定故但有八。分末異本禪地有十。于初禪中別分未來及與中間通余說十。禪地如是。依如成實四向四果並依初禪至無所有。以此七處無漏
【現代漢語翻譯】 現代漢語譯本 什麼是『向』（xiang，趨向）？有為（youwei，有作為，指有生滅變化的事物）之『向』，是期望有為之果，因其同類相生，所以稱為『正』（zheng，正向）。又，到達果位時，能獲得彼因中（指修行過程中）有為的功德，共同成就一個果，因此也稱為『正』。『向』中之無為（wuwei，無作為，指無生滅變化的涅槃），是期望無為之果，因其同類相成，所以稱之為『正』。又，到達果位時，能獲得彼因中無為的功德，共同成就一個果，因此也稱為『正』。 二者強弱如何區分？因中，有為和無為都趨向于果，力量強的判為『正向』，無為力量弱，判為『隨向』（suixiang，隨順之向）。這是什麼道理呢？因為因中，有為的修習之力能夠產生果中有為的功德，所以名為『正』。又能斷除煩惱，趨向于果中的無為功德，所以期望彼功德，也能稱為『正』。無為功德在『向』中名為『隨』，因為它沒有前述兩種能力，所以不名為『正』。 問：果中的有為和無為兩種功德中，哪一個是『正果』（zhengguo，正果）？答：也有兩種解釋。一是同類相望，都是『正果』。果中的有為，正是從『向』中的有為行生出來的，所以名為『正果』。果中的無為，正是攝取因中的無為功德成就的，所以也名為『正』。 二是約對求心分別，無為是『正果』，有為是『隨果』。為什麼這樣說呢？聖人以涅槃為源頭而修道，無為正是賢聖所追求的，所以是『正果』。有為是所厭惡的，所以不是『正果』。因為有為是所厭離的，所以不是『正果』。煩惱斷盡之後，連道也要捨棄。無為是所欣求的，是『正果』，所以畢竟求證。有為和無為的分別就是這樣（以上是三個門）。 接下來就禪地來辨別其相。依照《成實論》（Chengshi Lun），攝末從本，禪地有九種，即八禪（bachan，色界和無色界的八種禪定）以及欲界中的如電三昧（rudian sanmei，像閃電一樣迅速的三昧）。分末異本，禪地有十種，在初禪中分別分出中間禪，通於其餘禪，所以說有十種。如果依照《毗曇》（Pitan），攝末從本，禪地有八種，即八禪。他們宗派認為欲界沒有禪定，所以只有八種。分末異本，禪地有十種，在初禪中分別分出未來禪以及中間禪，通於其餘禪，所以說有十種。禪地就是這樣。依照《成實論》，四向四果（sixiang siguo，聲聞乘的四個修行階段和四個果位）都依于初禪到無所有處（wusuoyouchu，無色界第四禪）。這七處沒有漏。
【English Translation】 English version What is 『xiang』 (direction)? The 『xiang』 of youwei (conditioned, referring to things with birth and death) is the expectation of the fruit of youwei. Because they arise from the same category, it is called 『zheng』 (right direction). Furthermore, when reaching the fruit, one can obtain the merits of youwei from the cause (referring to the process of cultivation), which together accomplish a fruit, so it is also called 『zheng』. The wuwei (unconditioned, referring to Nirvana without birth and death) in 『xiang』 is the expectation of the fruit of wuwei. Because they are accomplished from the same category, it is called 『zheng』. Furthermore, when reaching the fruit, one can obtain the merits of wuwei from the cause, which together accomplish a fruit, so it is also called 『zheng』. How to distinguish between the strength and weakness of the two? In the cause, both youwei and wuwei tend towards the fruit. The one with stronger power is judged as 『zhengxiang』 (right direction), and wuwei, with weaker power, is judged as 『suixiang』 (following direction). What is the reason for this? Because in the cause, the power of cultivating youwei can produce the merits of youwei in the fruit, so it is called 『zheng』. It can also cut off afflictions and tend towards the merits of wuwei in the fruit, so expecting that merit can also be called 『zheng』. The merit of wuwei is called 『sui』 in 『xiang』 because it does not have the aforementioned two abilities, so it is not called 『zheng』. Question: Among the two kinds of merits, youwei and wuwei, in the fruit, which is the 『zhengguo』 (right fruit)? Answer: There are also two explanations. First, viewed from the same category, both are 『zhengguo』. The youwei in the fruit is precisely born from the youwei practice in 『xiang』, so it is called 『zhengguo』. The wuwei in the fruit is precisely the accomplishment of absorbing the wuwei merits in the cause, so it is also called 『zheng』. Second, distinguishing based on the mind seeking, wuwei is the 『zhengguo』, and youwei is the 『suiguo』 (following fruit). Why is this so? Sages cultivate the path with Nirvana as the source. Wuwei is precisely what the virtuous and sages seek, so it is the 『zhengguo』. Youwei is what is detested, so it is not the 『zhengguo』. Because youwei is what is detested and abandoned, it is not the 『zhengguo』. After afflictions are exhausted, even the path must be abandoned. Wuwei is what is rejoiced in and sought, it is the 『zhengguo』, so it is ultimately sought and realized. The distinction between youwei and wuwei is like this (the above are three doors). Next, let's distinguish their characteristics based on the dhyana grounds. According to the Chengshi Lun, gathering the ends from the root, there are nine kinds of dhyana grounds, namely the eight dhyanas (the eight dhyanas of the Form Realm and Formless Realm) and the rudian samadhi (lightning-like samadhi) in the Desire Realm. Distinguishing the ends differently from the root, there are ten kinds of dhyana grounds. In the first dhyana, the intermediate dhyana is separately distinguished, connecting to the remaining dhyanas, so it is said that there are ten kinds. If according to the Pitan, gathering the ends from the root, there are eight kinds of dhyana grounds, namely the eight dhyanas. Their sect believes that there is no dhyana in the Desire Realm, so there are only eight kinds. Distinguishing the ends differently from the root, there are ten kinds of dhyana grounds. In the first dhyana, the future dhyana and the intermediate dhyana are separately distinguished, connecting to the remaining dhyanas, so it is said that there are ten kinds. The dhyana grounds are like this. According to the Chengshi Lun, the four xiang four guo (the four stages of practice and four fruits of the Sravaka vehicle) all rely on the first dhyana to the Nothingness Realm. These seven places are without outflows.
所依是故名為七依定矣。並依欲界如電三昧除非想地。問曰。毗曇宣說空識無所有處不發見解。成實何故宣說初果及與初向同依無色。宗別不同立義各異。依如毗曇無色不緣下有漏種為苦集觀。亦不緣下有漏對治為滅道觀。是故無色不發見解。成實得緣故依無色亦發見解。又問。非想何故不依。無無漏故。問曰。成實宣說。非想無漏心后入滅盡定。云何說言非想地中無無漏乎。釋言。非想但有順舊遊觀無漏。無其增觀斷結無漏。為是不依何者順舊遊觀無漏。先用下定發無漏慧。觀非想地苦無常等。然後用彼非想地心緣前所觀苦無常等。名為順舊遊觀無漏。以此心微推求力薄。是故不發增觀無漏。若依毗曇須陀斯陀二果及向在未來禪不通餘地。良以此等欲結未盡。未得余禪。所以不依。阿那含向或六地攝。根本四禪未來中間。其次第人必依未來。彼次第人慾結未盡。未得余禪。為是不依。超越之人或依未來乃至四禪。依未來禪入見諦道則未來攝。乃至依於四禪入見則四禪攝。彼宗四空不入見道。為是不依。阿那含果亦六地攝。與前相似。其次第人亦未來攝。何故而然。彼次第人用未來禪所發無漏為無礙道。斷欲界結盡。已還用彼禪所發無漏為解脫道。故未來攝。不用余禪所發無漏斷欲界結。是故此果不在餘種。超越之人
【現代漢語翻譯】 現代漢語譯本： 所依的緣故，所以稱為七依定。並且依于欲界，如電三昧（一種定境），除了非想地（非想非非想處天）。
問：毗曇（論藏）宣說空無邊處、識無邊處、無所有處不能生起見解。成實論（成實宗的論著）為何宣說初果（須陀洹）以及初向（須陀洹向）同樣依于無色界？宗派不同，所立的義理也各自不同。依據毗曇，無色界不緣地獄有漏的種子作為苦集觀（觀察苦和苦的根源），也不緣地獄有漏的對治作為滅道觀（觀察滅和滅的道路）。因此，無色界不能生起見解。成實論認為可以緣，所以依于無色界也能生起見解。
又問：為什麼非想非非想處天不依？因為沒有無漏的緣故。
問：成實論宣說，在非想非非想處天的無漏心之後可以入滅盡定（一種甚深的禪定）。為什麼說非想非非想處天中沒有無漏呢？
答：非想非非想處天只有順於舊的遊觀的無漏，沒有增進觀行斷除煩惱的無漏。因此不依。什麼是順於舊的遊觀的無漏呢？先用地獄的禪定生起無漏的智慧，觀察非想非非想處天的苦、無常等。然後用那個非想非非想處天的心緣先前所觀察的苦、無常等，這稱為順於舊的遊觀的無漏。因為這個心力微弱，推求的力量薄弱，所以不能生起增進觀行的無漏。
如果依據毗曇，須陀洹果（初果）、斯陀含果（二果）以及它們的向位，在未來禪（指未來世才能證得禪定）中不通於其他地。這是因為這些人慾界的煩惱還沒有斷盡，沒有得到其他的禪定，所以不依。阿那含向（三果向）或者被六地所攝，即根本四禪（色界四禪）、未來禪、中間禪。其次第修行的人必定依于未來禪。那些次第修行的人慾界的煩惱還沒有斷盡，沒有得到其他的禪定，因此不依。超越次第修行的人或者依于未來禪乃至四禪。依于未來禪進入見諦道（證悟真理的道路）則被未來禪所攝，乃至依於四禪進入見諦道則被四禪所攝。他們的宗派認為四空定（無色界四空定）不能進入見道，因此不依。阿那含果（三果）也被六地所攝，與前面相似。其次第修行的人也被未來禪所攝。為什麼這樣呢？那些次第修行的人用未來禪所生起的無漏作為無礙道（斷除煩惱的智慧），斷盡欲界的煩惱。已經斷盡后，還用那個禪定所生起的無漏作為解脫道（獲得解脫的道路），所以被未來禪所攝。不用其他的禪定所生起的無漏來斷欲界的煩惱，因此這個果位不在其他的禪定中。超越次第修行的人...
【English Translation】 English version: That which is relied upon is therefore called the Seven Reliance Samadhi. Furthermore, it relies on the desire realm, such as the Lightning Samadhi, except for the Realm of Neither Perception Nor Non-Perception (the highest realm in the Formless Realm).
Question: The Abhidharma (collection of treatises) declares that the Realm of Infinite Space, the Realm of Infinite Consciousness, and the Realm of Nothingness do not generate insight. Why does the Satyasiddhi Shastra (a treatise of the Satyasiddhi School) declare that the first fruit (Srotapanna) and the path to the first fruit (Srotapatti-marga) similarly rely on the Formless Realm? Different schools establish different meanings. According to the Abhidharma, the Formless Realm does not condition lower realm defiled seeds as the contemplation of suffering and its origin (duhkha-samudaya). Nor does it condition lower realm defiled antidotes as the contemplation of cessation and the path (nirodha-marga). Therefore, the Formless Realm does not generate insight. The Satyasiddhi School believes it can condition, so relying on the Formless Realm can also generate insight.
Another question: Why does the Realm of Neither Perception Nor Non-Perception not rely? Because it has no non-defiled (anāsrava).
Question: The Satyasiddhi Shastra declares that after the non-defiled mind in the Realm of Neither Perception Nor Non-Perception, one can enter the Cessation Samadhi (nirodha-samāpatti, a very deep state of meditation). Why is it said that there is no non-defiled in the Realm of Neither Perception Nor Non-Perception?
Answer: The Realm of Neither Perception Nor Non-Perception only has non-defiled that follows old practices, not non-defiled that increases contemplation and cuts off fetters. Therefore, it does not rely. What is the non-defiled that follows old practices? First, use lower realm samadhi to generate non-defiled wisdom, contemplating the suffering, impermanence, etc., of the Realm of Neither Perception Nor Non-Perception. Then, use the mind of that Realm of Neither Perception Nor Non-Perception to condition the previously contemplated suffering, impermanence, etc. This is called non-defiled that follows old practices. Because this mind is subtle and its power of investigation is weak, it cannot generate non-defiled that increases contemplation.
According to the Abhidharma, the Srotapanna (first fruit), Sakrdagamin (second fruit), and their paths, in future dhyana (referring to the attainment of dhyana in a future life) do not extend to other realms. This is because these individuals have not exhausted the defilements of the desire realm and have not attained other dhyanas, so they do not rely. The Anagamin path (path to the third fruit) is either included in the six realms, namely the four fundamental dhyanas (the four dhyanas of the Form Realm), future dhyana, and intermediate dhyana. Those who practice in sequence must rely on future dhyana. Those who practice in sequence have not exhausted the defilements of the desire realm and have not attained other dhyanas, therefore they do not rely. Those who transcend sequential practice may rely on future dhyana up to the fourth dhyana. If one enters the path of seeing (the path of enlightenment) relying on future dhyana, then it is included in future dhyana. If one enters the path of seeing relying on the fourth dhyana, then it is included in the fourth dhyana. Their school believes that the Four Formless Absorptions (the four formless dhyanas of the Formless Realm) cannot enter the path of seeing, therefore they do not rely. The Anagamin fruit (third fruit) is also included in the six realms, similar to the previous. Those who practice in sequence are also included in future dhyana. Why is this so? Those who practice in sequence use the non-defiled generated by future dhyana as the unobstructed path (wisdom to cut off defilements), exhausting the defilements of the desire realm. After exhausting them, they still use the non-defiled generated by that dhyana as the path of liberation (the path to attain liberation), so it is included in future dhyana. They do not use the non-defiled generated by other dhyanas to cut off the defilements of the desire realm, therefore this fruit is not in other dhyanas. Those who transcend sequential practice...
或未來攝。乃至四禪義同前解。阿羅漢向或九地攝。根本四禪未來中間及三無色。或十地攝。加非想地。無漏正向則九地攝。若通有漏隨向說之則十地攝。云何無漏九地攝乎。無漏有二。一者行修緣中現起。二者得修成就而已。若論行修於九地中有無不定。或具一二三四五六乃至九種。是義云何。有人純用未來禪中所發無漏。斷初禪結乃至非想則一地攝。或用初禪或用中間義亦同爾。或復有人用未來禪及初禪地所發無漏。斷上界結趣向羅漢則二地攝。或用未來初禪中間所發無漏。斷上界結則三地攝。或用前三加用二禪所發無漏。斷上界結則四地攝。或用前四加用三禪則五地攝。加用四禪則六地攝。加用空處則七地攝。加用識處則八禪攝。加無所有則九地攝。此諸地中所有無漏用下斷上。非上斷下。行修如是。若論得修一切悉具九地無漏。云何悉具。解有四義。一無漏相望依下成上。阿那含人用下無漏斷下結時。即得上地無漏功德。如用初禪未來中間所發無漏。斷初禪結則得二禪無漏功德。如是一切。二無漏相望依上得下。有人凡時或得初禪乃至非想后得聖。已隨用何地所發無漏斷上結。時則得下地無漏功德。三就有漏望于無漏依下成上。如用二禪方便等智斷初禪結則得二禪無漏功德。如是一切。四就有漏望于無漏依上
得下。如用二禪方便等智。斷初禪結則得初禪無漏功德。同治修故。云何同治。初禪無漏亦能對治初禪煩惱乃至非想一切煩惱。二禪地家方便等智亦能對治初禪煩惱。名為同治。乃至非想方便等智亦能對治無所有結。名為同治。以同治故用彼二禪方便等智。斷彼初禪煩惱之時。即得初禪無漏功德。雖復得之少分不多。但得對治初禪結邊一分無漏。余悉不得。故曰小分。得之云何。彼無礙道正斷之時。應斷此結無漏之得心邊發生。乃至用彼非想地家方便等智。斷無所有煩惱之時。亦得初禪無漏功德。雖復得之亦少不多。但得應斷無所有結一分無漏。余悉不得。故曰不多。以彼諸地方便等智望初禪地無漏功德得之既然。望餘地中無漏功德應同治者得之齊然。不同治者一切不得。阿羅漢向攝地如是。阿羅漢果亦九地攝。根本四禪未來中間及三無色。九地無漏皆能對治非想地結得阿羅漢。故於中若據行修分別或未來攝。乃至或是無所有攝。用未來禪斷結證果即未來攝。餘地亦爾。若據得修皆九地攝。得羅漢時總得九地一切無漏為彼果故。禪地如是(此四門竟)。
次辨超越不超越義。宗別不同所說各異。成實法中一切賢聖悉無超越。彼宗凡夫無斷結。故毗曇法中四向無超。四果之中須陀羅漢亦無超越。唯斯陀果及那含果
【現代漢語翻譯】 現代漢語譯本：可以獲得。如果使用二禪的方便等智（方便和智慧）來斷除初禪的煩惱束縛，就能獲得初禪的無漏功德（沒有煩惱的功德），這是因為它們是『同治』的緣故。什麼是『同治』呢？初禪的無漏功德能夠對治初禪的煩惱，乃至對治非想非非想處的全部煩惱。二禪的『地家方便等智』（基於禪定之地的方便和智慧）也能對治初禪的煩惱，這被稱為『同治』。乃至非想非非想處的方便等智也能對治無所有處的煩惱束縛，這被稱為『同治』。因為是『同治』的緣故，當用二禪的方便等智來斷除初禪的煩惱時，就能獲得初禪的無漏功德。雖然獲得的功德很少，但只是獲得了對治初禪煩惱的那一部分無漏功德，其餘的都無法獲得，所以說是『小分』。如何獲得呢？當無礙道（斷除煩惱的智慧）正在斷除煩惱時，應該斷除的煩惱束縛以及無漏功德會在心中生起。乃至用非想非非想處的『地家方便等智』來斷除無所有處的煩惱時，也能獲得初禪的無漏功德。雖然獲得的功德也很少，但只是獲得了應該斷除的無所有處煩惱的那一部分無漏功德，其餘的都無法獲得，所以說是『不多』。因為這些禪定的方便等智相對於初禪的無漏功德來說，獲得的功德是這樣。相對於其他禪定之地的無漏功德，如果是『同治』的，就能獲得相應的功德；如果不是『同治』的，就什麼也得不到。阿羅漢向（趨向阿羅漢果位的修行者）所包含的禪定之地是這樣。阿羅漢果也包含九地（九種禪定境界），即根本四禪（初禪、二禪、三禪、四禪）、未來禪、中間禪以及三無色定（空無邊處定、識無邊處定、無所有處定）。這九地的無漏功德都能對治非想非非想處的煩惱束縛，從而證得阿羅漢果。因此，如果根據修行方法來區分，或者說是未來禪所包含的，乃至或者說是無所有處定所包含的，用未來禪斷除煩惱並證得果位，就屬於未來禪所包含的。其他的禪定之地也是這樣。如果根據獲得和修行來說，都包含在九地之中。證得阿羅漢果時，總共獲得了九地的一切無漏功德，因為這是阿羅漢果的緣故。禪定之地的情況就是這樣（以上四門辨析完畢）。 接下來辨析超越和不超越的含義。不同的宗派有不同的說法。在《成實論》中，一切賢聖都沒有超越。因為該宗認為凡夫無法斷除煩惱束縛。所以在《毗曇論》中，四向（四種修行階段）沒有超越。在四果（四種果位）之中，須陀洹果（初果）也沒有超越，只有斯陀含果（二果）和阿那含果（三果）有超越。
【English Translation】 English version: It can be obtained. If one uses the expedient wisdom of the Second Dhyana (Second Jhana) to sever the fetters of the First Dhyana (First Jhana), then one obtains the unconditioned merits (Anasrava-guna) of the First Dhyana, because they are 'homogenous cures' (Samatathā). What is 'homogenous cure'? The unconditioned merits of the First Dhyana can cure the afflictions of the First Dhyana, and even all the afflictions of Neither-perception-nor-non-perception. The 'expedient wisdom of the ground and family' (Bhumikausalya-upaya-jnana) of the Second Dhyana can also cure the afflictions of the First Dhyana, which is called 'homogenous cure'. Even the expedient wisdom of Neither-perception-nor-non-perception can cure the fetters of No-thing-ness, which is called 'homogenous cure'. Because it is a 'homogenous cure', when using the expedient wisdom of the Second Dhyana to sever the afflictions of the First Dhyana, one immediately obtains the unconditioned merits of the First Dhyana. Although the merits obtained are few and not much, one only obtains a portion of the unconditioned merits that cure the edge of the fetters of the First Dhyana, and nothing else. Therefore, it is called 'small portion'. How is it obtained? When the unobstructed path (Anantarya-marga) is severing the afflictions, the fetters that should be severed and the attainment of unconditioned merits arise in the mind. Even when using the 'expedient wisdom of the ground and family' of Neither-perception-nor-non-perception to sever the afflictions of No-thing-ness, one also obtains the unconditioned merits of the First Dhyana. Although the merits obtained are also few and not much, one only obtains a portion of the unconditioned merits that should sever the fetters of No-thing-ness, and nothing else. Therefore, it is called 'not much'. Because the expedient wisdom of these Dhyanas looks to the unconditioned merits of the First Dhyana, the merits obtained are like this. Looking to the unconditioned merits in other Dhyanas, if they are 'homogenous cures', the merits obtained are equal; if they are not 'homogenous cures', nothing is obtained. The direction towards Arhatship (Arhattva-abhisamaya) includes the Dhyanas in this way. The fruit of Arhatship also includes the nine grounds (Nine Bhavana-bhumis): the four fundamental Dhyanas (First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana), the future Dhyana, the intermediate Dhyana, and the three Formless Attainments (Akasanantyayatana, Vijnananantyayatana, Akimchanyayatana). The unconditioned merits of these nine grounds can all cure the fetters of Neither-perception-nor-non-perception, thereby attaining Arhatship. Therefore, if one distinguishes according to the practice, it is either included in the future Dhyana, or even included in the No-thing-ness. Using the future Dhyana to sever the fetters and attain the fruit is included in the future Dhyana. The other Dhyanas are also like this. If one considers the attainment and practice, they are all included in the nine grounds. When attaining Arhatship, one obtains all the unconditioned merits of the nine grounds, because this is the fruit of Arhatship. The situation of the Dhyana grounds is like this (the analysis of the four doors is completed). Next, we will distinguish the meaning of transcendence and non-transcendence. Different schools have different explanations. In the Satyasiddhi School (Chengshi Lun), all the noble ones (Arya) do not have transcendence. Because that school believes that ordinary people (Prthagjana) cannot sever the fetters. Therefore, in the Abhidharma School (Pitan Lun), the four directions (Four Margas) do not have transcendence. Among the four fruits (Four Phalas), the Stream-enterer (Srotapanna) also does not have transcendence, only the Once-returner (Sakrdagamin) and the Non-returner (Anagamin) have transcendence.
有超不超。彼宗凡夫有斷結故說有超義。相狀如何。有人凡時全未斷結。入見諦道至第十六道比智時。但得名為須陀洹果。或復有人先於凡時斷欲界結從一二品至五品盡。后入見道至第十六道比智時。亦是次第須陀果攝。而不得名斯陀含向。以于向中無超證故。或復有人先斷欲結至六品盡。復入見道至第十六道比智時。不作須陀亦不作彼斯陀含向。超證第二斯陀含果。斯陀含人所斷煩惱悉已無故。或復有人先斷欲結至八品盡。后入見道至第十六道比智時。亦超越斯陀果攝。而不得名阿那含向。以于向中無超越證故。或復有人先斷欲結至九品盡。后入見道至第十六道比智時。不作須陀超證第三阿那含果。阿那含人所斷煩惱悉已無故。或復有人先斷初禪至無所有一切煩惱盡。后入見道至第十六道比智時。亦是超越那含果收。而不得名阿羅漢向。以于向中無超證故。問曰。何故果中有超向中無超。釋言。超證必在道比。彼第十六道比智心是其止息證果之處。先斷欲結六品及與九品盡處。亦是止息證果之處。是義相順故得超證。余品盡處於此止息證處不順。故無超證。為是一切向中無超。問曰。道比與彼六品九品盡處果義相順得超證者。前十五心與向相順。何故不得超證彼向。釋言。於前十五心時非想一地見惑未盡。次第所斷
【現代漢語翻譯】 現代漢語譯本 有超越嗎？他們的宗義認為凡夫因為斷除了結縛，所以說有超越的意義。它的相狀是怎樣的呢？有些人還是凡夫的時候，完全沒有斷除結縛，進入見諦道，到達第十六道比智時，只是得到了須陀洹果（Srota-apanna-phala，入流果）的名稱。或者有些人先前在凡夫的時候，斷除了欲界結縛，從一二品到五品斷盡。後來進入見道，到達第十六道比智時，也屬於次第證得的須陀洹果，但不能得到斯陀含向（Sakrdagami-pratipannaka，一來向）的名稱，因為在斯陀含向中沒有超越證得的情況。或者有些人先前斷除了欲界結縛，到六品斷盡。再進入見道，到達第十六道比智時，不證得須陀洹果，也不證得斯陀含向，而是超越證得第二果斯陀含果（Sakrdagami-phala，一來果）。因為斯陀含人所斷的煩惱都已經沒有了。或者有些人先前斷除了欲界結縛，到八品斷盡。後來進入見道，到達第十六道比智時，也超越了斯陀含果的範圍，但不能得到阿那含向（Anagami-pratipannaka，不還向）的名稱，因為在阿那含向中沒有超越證得的情況。或者有些人先前斷除了欲界結縛，到九品斷盡。後來進入見道，到達第十六道比智時，不證得須陀洹果，而是超越證得第三果阿那含果（Anagami-phala，不還果）。因為阿那含人所斷的煩惱都已經沒有了。或者有些人先前斷除了初禪到無所有處的一切煩惱斷盡。後來進入見道，到達第十六道比智時，也屬於超越阿那含果的範圍，但不能得到阿羅漢向（Arhat-pratipannaka，無學向）的名稱，因為在阿羅漢向中沒有超越證得的情況。問：為什麼果位中有超越，而向位中沒有超越呢？回答說：超越證得必定發生在道比智。那第十六道比智的心是止息和證得果位的地方。先前斷除欲界結縛六品以及九品斷盡的地方，也是止息和證得果位的地方。這個意義是相順的，所以能夠超越證得。其餘品斷盡的地方與這個止息證得的地方不相順，所以沒有超越證得。是不是一切的向位中都沒有超越呢？問：道比智與那六品、九品斷盡的地方，在果位的意義上是相順的，所以能夠超越證得，那麼前十五心與向位是相順的，為什麼不能超越證得向位呢？回答說：在前十五心的時候，非想非非想處一地的見惑還沒有斷盡，是次第斷除的。
【English Translation】 English version Is there transcendence or not? Their school holds that ordinary beings, because they have severed the fetters, are said to have the meaning of transcendence. What is its appearance? Some people, when they are still ordinary beings, have not severed any fetters at all. When they enter the Path of Seeing and reach the sixteenth moment of the Path of Knowledge (Darsanamarga-jñana), they only attain the name of Srota-apanna-phala (Stream-enterer fruit). Or, some people previously, when they were ordinary beings, severed the fetters of the Desire Realm, from one or two categories to five categories completely. Later, when they enter the Path of Seeing and reach the sixteenth moment of the Path of Knowledge, they are also included in the sequentially attained Srota-apanna-phala, but they cannot attain the name of Sakrdagami-pratipannaka (Once-returner aspirant), because there is no transcendence in the Sakrdagami-pratipannaka. Or, some people previously severed the fetters of the Desire Realm, to the point where six categories are completely severed. When they enter the Path of Seeing and reach the sixteenth moment of the Path of Knowledge, they do not attain the Srota-apanna-phala, nor do they attain the Sakrdagami-pratipannaka, but transcendently attain the second fruit, Sakrdagami-phala (Once-returner fruit), because all the afflictions severed by the Sakrdagami have already ceased. Or, some people previously severed the fetters of the Desire Realm, to the point where eight categories are completely severed. Later, when they enter the Path of Seeing and reach the sixteenth moment of the Path of Knowledge, they also transcend the scope of the Sakrdagami-phala, but they cannot attain the name of Anagami-pratipannaka (Non-returner aspirant), because there is no transcendence in the Anagami-pratipannaka. Or, some people previously severed the fetters of the Desire Realm, to the point where nine categories are completely severed. Later, when they enter the Path of Seeing and reach the sixteenth moment of the Path of Knowledge, they do not attain the Srota-apanna-phala, but transcendently attain the third fruit, Anagami-phala (Non-returner fruit), because all the afflictions severed by the Anagami have already ceased. Or, some people previously severed all the afflictions from the First Dhyana to the Realm of Nothingness completely. Later, when they enter the Path of Seeing and reach the sixteenth moment of the Path of Knowledge, they are also included in the transcendence of the Anagami-phala, but they cannot attain the name of Arhat-pratipannaka (Arhat aspirant), because there is no transcendence in the Arhat-pratipannaka. Question: Why is there transcendence in the fruits, but not in the aspirants? Answer: Transcendental attainment must occur in the Path of Knowledge. That sixteenth moment of the Path of Knowledge is the place of cessation and attainment of the fruit. The places where the six and nine categories of fetters of the Desire Realm are completely severed are also the places of cessation and attainment of the fruit. This meaning is consistent, so transcendence can be attained. The places where the remaining categories are completely severed are not consistent with this place of cessation and attainment, so there is no transcendence. Is there no transcendence in all the aspirants? Question: The Path of Knowledge and the places where the six and nine categories are completely severed are consistent in the meaning of the fruit, so transcendence can be attained. Then, the previous fifteen moments of mind are consistent with the aspirants, so why can't transcendence be attained in the aspirants? Answer: In the previous fifteen moments of mind, the afflictions of view in the Realm of Neither Perception nor Non-Perception have not been completely severed, and they are severed sequentially.
猶未窮盡。安能超證。是故超證偏在道比不在余心。良以於前十五心中無超證故。一切向中悉無超越。問曰。凡時先斷六品九品惑盡。爾時何不即名斯陀及阿那含。要須來至道比智時方得其名。釋言。斯陀及阿那含必無見惑。凡時雖斷六品及九品惑盡見惑猶。故不得名斯陀含及阿那含。道比智時見惑始盡。故於此處方得其名。問曰。何故初果無超。于初果前無所得故。又凡不能斷非想地見惑周盡。所以無超。阿羅漢果何故無超。凡夫不能斷非想地修惑周盡。為是無超(此五門竟)。
次明有退無退之義。須陀向中有退無退。是義云何。五停心觀總別念處一向可退。暖頂二心亦退不退。是義云何。依如毗曇暖心已上無有斷善作闡提義。名為不退。容起余過墮三惡道。目之為退。若依涅槃永更不起四重五逆。及斷善根作一闡提。名為不退。遇惡知識容起十惡沒三惡道。名之為退。若依成實亦更不起四重五逆及斷善根。又亦不起兼重十惡墮三惡道。名為不退。故成實中說暖頂等為上正見。往來百千世不墮惡道。容起煩惱造作輕業人天輪轉。名之為退。忍世第一及見道心一向不退。須陀洹果亦無退理。斯陀向果那含向果及羅漢向。依如成實於此位中所有聖德一切不退。設有退者但退禪定。若依毗曇於此位中所有聖德亦退
【現代漢語翻譯】 現代漢語譯本：尚未窮盡（煩惱），怎麼能夠超越證悟？因此，超越證悟主要發生在道比智（Dharmānuprajñā-jñāna）時，而不是在其他心中。因為在之前的十五心中沒有超越證悟的緣故。一切趨向（果位）的修行中都沒有超越。問：通常情況下，先斷除六品或九品煩惱時，為什麼那時不立即稱為斯陀含（Sakṛdāgāmin，一來果）或阿那含（Anāgāmin，不來果）？一定要等到道比智時才能得到這些名稱？答：斯陀含和阿那含一定沒有見惑（dṛṣṭi-kleśa）。通常情況下，即使斷除了六品或九品煩惱，見惑仍然存在，所以不能稱為斯陀含或阿那含。道比智時，見惑才開始斷盡，因此在這裡才能得到這些名稱。問：為什麼初果（Srotaāpanna）沒有超越？因為在初果之前沒有所得。而且，凡夫不能完全斷除非想非非想處地（naiva-saṃjñā-nāsaṃjñāyatana）的見惑，所以沒有超越。阿羅漢果（Arhat）為什麼沒有超越？因為凡夫不能完全斷除非想非非想處地的修惑（bhāvanā-kleśa），所以沒有超越。（以上五門結束）。 接下來闡明有退轉和無退轉的意義。須陀洹向（Srotaāpanna-pratipadaka，入流向）中有退轉還是沒有退轉？這是什麼意義？五停心觀（pañca sthāna smṛtyupasthāna）和總相別相念處（samanya laksana，visesa laksana smṛtyupasthāna）一向可以退轉。暖位（uṣmagata）和頂位（mūrdhan）二心，是退轉還是不退轉？這是什麼意義？依照《毗曇》（Abhidharma）的說法，暖位以上的心沒有斷善根（kuśala-mūla）和成為一闡提（icchantika，斷善根者）的說法，這稱為不退轉。但容許產生其他的過失，墮入三惡道（tri-apāya），這被稱為退轉。如果依照《涅槃經》（Nirvāṇa Sūtra），永遠不再生起四重罪（catur-āpatti）和五逆罪（pañca ānantarya），以及斷善根成為一闡提，這稱為不退轉。但遇到惡知識，容許生起十惡業（daśa akuśala-karmapatha），墮入三惡道，這稱為退轉。如果依照《成實論》（Satya-siddhi Śāstra），也不再生起四重罪和五逆罪，以及斷善根，也不再生起兼有重罪的十惡業而墮入三惡道，這稱為不退轉。所以《成實論》中說暖位和頂位等是上等正見（samyag-dṛṣṭi），往來百千世也不會墮入惡道，但容許生起煩惱，造作輕微的業，在人天道中輪迴，這稱為退轉。忍位（kṣānti）、世第一位（laukikāgradharma）以及見道心（darśana-mārga-citta）一向不退轉。須陀洹果（Srotaāpanna-phala，入流果）也沒有退轉的道理。斯陀含向（Sakṛdāgāmin-pratipadaka，一來向）、斯陀含果（Sakṛdāgāmin-phala，一來果）、阿那含向（Anāgāmin-pratipadaka，不來向）、阿那含果（Anāgāmin-phala，不來果）以及阿羅漢向（Arhat-pratipadaka，無學向）。依照《成實論》，在此位中所有的聖德（ārya-guṇa）一切不退轉。即使有退轉，也只是退轉禪定（dhyāna）。如果依照《毗曇》，在此位中所有的聖德也會退轉。
【English Translation】 English version: It is not yet exhausted (the afflictions). How can one transcend and realize? Therefore, transcendence and realization mainly occur during Dharmānuprajñā-jñāna (knowledge of contemplating the Dharma), not in other minds. This is because there is no transcendence and realization in the previous fifteen minds. In all practices leading towards (the fruition), there is no transcendence. Question: Usually, when one first cuts off six or nine categories of afflictions, why is one not immediately called a Sakṛdāgāmin (Once-Returner) or an Anāgāmin (Non-Returner) at that time? Why must one wait until the Dharmānuprajñā-jñāna to obtain these names? Answer: Sakṛdāgāmin and Anāgāmin certainly have no afflictions of view (dṛṣṭi-kleśa). Usually, even if one cuts off six or nine categories of afflictions, the afflictions of view still exist, so one cannot be called a Sakṛdāgāmin or Anāgāmin. It is during Dharmānuprajñā-jñāna that the afflictions of view begin to be completely eliminated, so one can only obtain these names here. Question: Why is there no transcendence in the first fruit (Srotaāpanna)? Because there is nothing obtained before the first fruit. Moreover, ordinary beings cannot completely cut off the afflictions of view in the realm of Neither Perception Nor Non-Perception (naiva-saṃjñā-nāsaṃjñāyatana), so there is no transcendence. Why is there no transcendence in the Arhat fruit? Because ordinary beings cannot completely cut off the afflictions of cultivation (bhāvanā-kleśa) in the realm of Neither Perception Nor Non-Perception, so there is no transcendence. (End of the five topics). Next, the meaning of regression and non-regression will be explained. Is there regression or non-regression in Srotaāpanna-pratipadaka (Stream-Enterer Path)? What is the meaning of this? The Five Stopping-the-Mind Contemplations (pañca sthāna smṛtyupasthāna) and the General and Specific Mindfulness (samanya laksana,visesa laksana smṛtyupasthāna) always allow for regression. Are the Warmth Stage (uṣmagata) and Peak Stage (mūrdhan) minds subject to regression or not? What is the meaning of this? According to the Abhidharma, there is no possibility of severing good roots (kuśala-mūla) and becoming an icchantika (one who has severed good roots) from the Warmth Stage upwards, which is called non-regression. However, allowing other faults to arise and falling into the three evil realms (tri-apāya) is called regression. If according to the Nirvāṇa Sūtra, never again giving rise to the four grave offenses (catur-āpatti) and five heinous crimes (pañca ānantarya), and severing good roots to become an icchantika, is called non-regression. But encountering evil influences and allowing the ten unwholesome actions (daśa akuśala-karmapatha) to arise, falling into the three evil realms, is called regression. If according to the Satya-siddhi Śāstra, never again giving rise to the four grave offenses and five heinous crimes, and severing good roots, nor giving rise to the ten unwholesome actions with grave consequences and falling into the three evil realms, is called non-regression. Therefore, the Satya-siddhi Śāstra says that the Warmth Stage and Peak Stage are superior right views (samyag-dṛṣṭi), and one will not fall into the evil realms for hundreds of thousands of lifetimes, but allowing afflictions to arise, creating minor karmas, and transmigrating in the realms of humans and gods, is called regression. The Forbearance Stage (kṣānti), the World's Foremost Dharma (laukikāgradharma), and the Mind of the Path of Seeing (darśana-mārga-citta) never regress. There is also no reason for regression in the Srotaāpanna-phala (Stream-Enterer Fruit). Sakṛdāgāmin-pratipadaka (Once-Returner Path), Sakṛdāgāmin-phala (Once-Returner Fruit), Anāgāmin-pratipadaka (Non-Returner Path), Anāgāmin-phala (Non-Returner Fruit), and Arhat-pratipadaka (Arhat Path). According to the Satya-siddhi Śāstra, all the noble qualities (ārya-guṇa) in these stages do not regress. Even if there is regression, it is only regression of meditative absorption (dhyāna). If according to the Abhidharma, all the noble qualities in these stages can also regress.
。不退是義云何。分別有四。一約根分別。鈍根有退。利根不退。不動法人定不退故。二約修分別。散慢有退。專修不退。三約行分別。雜用等智而斷結者容使有退。純用無漏而斷結者牢固不退。四約趣分別。人中有退。人中多有退因緣故。在天不退。故論說言。諸天不退。阿羅漢果依如成實一向不退。設有退者但退禪定。若依毗曇亦退不退。是義云何。分別有六。第一約就煩惱分別。煩惱有二。一受生煩惱。于受生時妄起貪等。二障道煩惱。對緣現起貪瞋癡等妨礙聖道。彼阿羅漢障道煩惱容使暫起。名之為退。受生煩惱畢竟不起。名為不退。二約煩惱因緣分別。因緣有二。一內二外。不斷使性及邪思惟而起煩惱。名之為內。五塵生結。目之為外。彼阿羅漢已斷內因。無有內因而起煩惱名為不退。容有外緣而起煩惱。名之為退。謂觀增上可貪境界暫生欲染。尋還斷除故經生。三約根分別。鈍根有退。利根不退。是義云何。彼阿羅漢有六種性。退思護住升進不動。義如后釋。彼退法人一向可退。不動法人一向不退。思護住進義則不定。若退法人增進為者容使可退。若不退人增進為者唯住唯增無有退義。四約修分別。專修不退。散漫有退。故涅槃中說退有五。一樂多事。二樂說世事。三樂睡眠。四樂近在家。五樂多遊行。
【現代漢語翻譯】 現代漢語譯本： 『不退』的含義是什麼？可以從四個方面來分析：一、從根器上分析：根器遲鈍的人可能會退轉，根器敏銳的人不會退轉，因為證得不動法的人已經決定不會退轉。二、從修行上分析：散亂懈怠的人可能會退轉，專心修行的人不會退轉。三、從行持上分析：如果使用雜染的智慧來斷除煩惱，可能會退轉；如果純粹使用無漏的智慧來斷除煩惱，則會牢固不退轉。四、從去處上分析：在人間可能會退轉，因為人間有很多導致退轉的因緣；在天上不會退轉。所以經論上說，諸天不會退轉。阿羅漢果，如果按照成實宗的觀點，是一向不退轉的。即使有退轉，也只是退失禪定。如果按照毗曇宗的觀點，則既有退轉也有不退轉。這是什麼含義呢？可以從六個方面來分析：第一、從煩惱上分析：煩惱有兩種，一是受生煩惱，在受生的時候妄起貪愛等；二是障道煩惱，面對外緣時生起貪嗔癡等，妨礙聖道。阿羅漢的障道煩惱可能會暫時生起，這叫做『退』；受生煩惱則永遠不會生起，這叫做『不退』。二、從煩惱的因緣上分析：因緣有兩種，一是內因，二是外緣。不斷除煩惱的習性和邪思，而生起煩惱，這叫做內因；五塵境界引發煩惱，這叫做外緣。阿羅漢已經斷除了內因，沒有內因而生起煩惱，這叫做『不退』；但可能會有外緣而生起煩惱，這叫做『退』。比如，看到非常令人貪愛的境界，暫時生起欲染，隨即又斷除。三、從根器上分析：根器遲鈍的人可能會退轉，根器敏銳的人不會退轉。這是什麼含義呢？阿羅漢有六種根性：退法性、思法性、護法性、住法性、升進法性和不動法性。這些含義將在後面解釋。退法性的人一定會退轉，不動法性的人一定不會退轉。思法性、護法性、住法性和升進法性的人則不一定。如果退法性的人想要增進，可能會退轉；如果是不退轉的人想要增進，則只會安住或增進，不會有退轉的可能。四、從修行上分析：專心修行的人不會退轉，散亂懈怠的人可能會退轉。所以《涅槃經》中說，退轉有五種原因：一、喜歡多事；二、喜歡談論世俗之事；三、喜歡睡眠；四、喜歡親近在家之人；五、喜歡多**。』
【English Translation】 English version: What is the meaning of 'non-regression' (不退, bù tuì)? It can be analyzed from four aspects: 1. Analyzing from the perspective of faculties (根, gēn): Those with dull faculties may regress, while those with sharp faculties will not regress, because those who have attained the immovable Dharma (不動法, bù dòng fǎ) are determined not to regress. 2. Analyzing from the perspective of practice (修, xiū): Those who are scattered and lax may regress, while those who practice diligently will not regress. 3. Analyzing from the perspective of conduct (行, xíng): If one uses defiled wisdom to cut off afflictions, one may regress; if one purely uses undefiled wisdom to cut off afflictions, one will firmly not regress. 4. Analyzing from the perspective of destination (趣, qù): One may regress in the human realm, because there are many causes for regression in the human realm; one will not regress in the heavens. Therefore, the scriptures say that the gods do not regress. The fruit of Arhat (阿羅漢, Ā luó hàn), according to the Satyasiddhi School (成實宗, Chéng shí zōng), is invariably non-regressing. Even if there is regression, it is only the loss of meditative concentration (禪定, chán dìng). According to the Abhidharma School (毗曇宗, Pí tán zōng), there is both regression and non-regression. What is the meaning of this? It can be analyzed from six aspects: First, analyzing from the perspective of afflictions (煩惱, fán nǎo): There are two types of afflictions: one is the afflictions of rebirth (受生煩惱, shòu shēng fán nǎo), which arise with greed, etc., at the time of rebirth; the other is the afflictions that obstruct the path (障道煩惱, zhàng dào fán nǎo), which arise in the face of external conditions with greed, hatred, and delusion, obstructing the holy path. The Arhat's afflictions that obstruct the path may temporarily arise, which is called 'regression'; the afflictions of rebirth will never arise, which is called 'non-regression'. Second, analyzing from the perspective of the causes and conditions (因緣, yīn yuán) of afflictions: There are two types of causes and conditions: internal and external. If one does not cut off the inherent nature of afflictions and wrong thinking, and afflictions arise, this is called internal cause; the five sense objects (五塵, wǔ chén) giving rise to afflictions is called external cause. The Arhat has already cut off the internal cause, and there are no internal causes for afflictions to arise, which is called 'non-regression'; but there may be external conditions for afflictions to arise, which is called 'regression'. For example, seeing a very desirable object, one may temporarily give rise to desire, which is then immediately cut off. Third, analyzing from the perspective of faculties: Those with dull faculties may regress, while those with sharp faculties will not regress. What is the meaning of this? Arhats have six natures: regressing nature, reflecting nature, protecting nature, abiding nature, progressing nature, and immovable nature. These meanings will be explained later. Those with regressing nature will definitely regress, and those with immovable nature will definitely not regress. Those with reflecting nature, protecting nature, abiding nature, and progressing nature are uncertain. If those with regressing nature want to progress, they may regress; if those who do not regress want to progress, they will only abide or progress, and there is no possibility of regression. Fourth, analyzing from the perspective of practice: Those who practice diligently will not regress, while those who are scattered and lax may regress. Therefore, the Nirvana Sutra (涅槃經, Niè pán jīng) says that there are five causes of regression: 1. Enjoying many affairs; 2. Enjoying talking about worldly matters; 3. Enjoying sleep; 4. Enjoying being close to householders; 5. Enjoying much **.
以是五事令比丘退。五約行分別。鈍用無漏斷結成者一向無退。雜用等智斷結成者容使可退。是義云何。此人用其世俗等智攀上。厭下斷欲界結至無所有。非想一地等智不治。用無漏斷。由本不牢。為是有退。是故舊人沙井為喻。其猶沙井上雖磚疊不免陷壞。此亦如是。第六約就界趣分別。界謂三界。欲界有退。上界即無故。雜心云。若說退者必退。乃至必升進者必定升進。當知。此說欲界羅漢。非上二界。欲界有其退轉因緣。上界無故。趣謂五趣。人中羅漢則有退轉。天中無退。人中多有退因緣故。故論說言。諸天不退。四向四果辨之粗爾。或分十三。如毗曇說。見諦道前七方便人則以為七。見諦道中分為二種。所謂信行及與法行。鈍根之人入見諦道名為信行。信聖人語而起行故。利根之人入見諦道名為法行。自心見法而起行故。通前為九。修道位中有其二種。謂信解脫及與見到。鈍根之人在於修道名信解脫。信聖人語得解脫故。利根之人在於修道名為見到。自心見法得解脫故。通前十一。無學位中亦修二種。謂時解脫不時解脫。鈍根之人至無學果名時解脫。以鈍根者待時托處得解脫故。利根至果名不時解脫。以利根者不得待處得解脫故。通前十三。以見道上離分六人故。雜心云。事則說有六。或分十四。如毗曇說
【現代漢語翻譯】 現代漢語譯本： 有五件事會導致比丘（bhiksu，佛教出家男眾）退轉。這五件事可以從約行（修行方式）、界（存在領域）和趣（生命形態）等方面來區分。 第一，約行分別：對於那些完全使用無漏智（anāsrava-jñāna，沒有煩惱的智慧）斷結（bandhana，煩惱的束縛）成就的人來說，他們是不會退轉的。而對於那些使用雜用等智（混合使用世俗智慧和出世間智慧）斷結成就的人來說，他們有可能退轉。這是什麼道理呢？ 這是因為這種人使用世俗的等智向上攀緣，厭離地獄，斷除了欲界（kāmadhātu，眾生因有情慾而輪迴的世界）的結，達到了無所有處（ākiñcanyāyatana，四禪定之一）或非想非非想處（nevasaññānāsaññāyatana，四禪定之一）的等智，但卻沒有加以進一步的修治，而是使用無漏智來斷結。由於根基不牢固，所以會有退轉的可能。因此，可以用舊的沙井來比喻這種情況，就像沙井雖然上面用磚頭堆砌，但仍然免不了陷落損壞。這種情況也是如此。 第二，約就界趣分別：界指的是三界（tridhātu，欲界、色界、無色界）。欲界有退轉的可能，而上二界（色界 rūpadhātu 和無色界 arūpadhātu）則沒有退轉的可能。因此，《雜心論》（Abhidharmahṛdaya）中說：『如果說有退轉，必定是退轉；乃至必定升進，必定是升進。』應當知道，這裡說的是欲界的阿羅漢（arhat，斷盡煩惱的聖者），而不是上二界的阿羅漢。因為欲界有退轉的因緣，而上二界沒有。 趣指的是五趣（pañ गति，地獄、餓鬼、畜生、人、天）。人中的阿羅漢會有退轉的可能，而天中則沒有退轉的可能。因為人中有很多退轉的因緣。所以論中說：『諸天不退。』 以上是對四向四果（catvāri phalāni，聲聞乘的四個果位）的粗略辨析。或者可以分為十三種，如《阿毗達磨》（Abhidharma）中所說。在見諦道（darśanamārga，見真理的道）之前的七方便人（saptāpatti，預備階段的修行者）可以算作七種。在見諦道中，可以分為兩種，即信行（śraddhānusārin，隨信行者）和法行（dharmānusārin，隨法行者）。鈍根（mṛdvindriya，根器遲鈍）的人進入見諦道稱為信行，因為他們相信聖人的教導而修行。利根（tīkṣṇendriya，根器敏銳）的人進入見諦道稱為法行，因為他們自己親見法（dharma，佛法）而修行。加上前面的七種，總共九種。 在修道位（bhāvanāmārga，修習的道）中，也有兩種，即信解脫（śraddhāvimukta，信解脫者）和見到（dṛṣṭiprāpta，見至者）。鈍根的人在修道位稱為信解脫，因為他們相信聖人的教導而獲得解脫。利根的人在修道位稱為見到，因為他們自己親見法而獲得解脫。加上前面的九種，總共十一種。 在無學位（aśaikṣamārga，無學道）中，也修習兩種，即時解脫（sāmayikavimukta，時解脫者）和不時解脫（asāmayikavimukta，不時解脫者）。鈍根的人達到無學果（arhattva，阿羅漢果）稱為時解脫，因為鈍根的人需要等待時機和依靠外在條件才能獲得解脫。利根的人達到阿羅漢果稱為不時解脫，因為利根的人不需要等待時機和依靠外在條件就能獲得解脫。加上前面的十一種，總共十三種。這是因為在見道之上，有離分六人（離欲界的六種人）。《雜心論》中說：『從事實上來說，可以分為六種。』或者可以分為十四種，如《阿毗達磨》中所說。
【English Translation】 English version: These are the five things that cause a Bhikshu (bhiksu, a Buddhist monk) to regress. These five can be distinguished by examining their practice, realm, and mode of existence. First, distinguishing by practice: Those who exclusively use Anāsrava-jñāna (anāsrava-jñāna, wisdom without defilements) to sever bonds (bandhana, the fetters of afflictions) and achieve enlightenment will not regress. However, those who use a mixture of worldly and supramundane wisdom (mixed wisdom) to sever bonds may regress. What is the reason for this? It is because such a person uses worldly wisdom to climb upwards, disliking the lower realms, severing the bonds of the desire realm (kāmadhātu, the realm of desire) and reaching the state of Nothingness (ākiñcanyāyatana, one of the four formless attainments) or the state of Neither Perception nor Non-Perception (nevasaññānāsaññāyatana, one of the four formless attainments), but does not further cultivate it, instead using Anāsrava-jñāna to sever bonds. Because the foundation is not solid, there is a possibility of regression. Therefore, the analogy of an old well is used. Just as a well made of sand, even if it is lined with bricks on top, cannot avoid collapsing and being damaged, so it is in this case. Second, distinguishing by realm and mode of existence: Realm refers to the three realms (tridhātu, the desire realm, the form realm, and the formless realm). There is a possibility of regression in the desire realm, but not in the upper two realms (the form realm rūpadhātu and the formless realm arūpadhātu). Therefore, the Abhidharmahṛdaya says: 'If it is said that there is regression, it is certain to regress; and if it is said that there is certain progress, it is certain to progress.' It should be known that this refers to Arhats (arhat, a perfected being) in the desire realm, not Arhats in the upper two realms, because the desire realm has the causes for regression, while the upper two realms do not. Mode of existence refers to the five modes of existence (pañ गति, hell, hungry ghosts, animals, humans, and gods). Arhats among humans may regress, but there is no regression among the gods, because there are many causes for regression among humans. Therefore, the treatise says: 'The gods do not regress.' The above is a rough analysis of the four paths and four fruits (catvāri phalāni, the four stages of enlightenment in the Śrāvakayāna). Or it can be divided into thirteen types, as stated in the Abhidharma. The seven types of individuals in the preparatory stage before the path of seeing (darśanamārga, the path of seeing the truth) can be counted as seven. Within the path of seeing, there can be divided into two types, namely, the follower of faith (śraddhānusārin, one who follows by faith) and the follower of dharma (dharmānusārin, one who follows by dharma). A person with dull faculties (mṛdvindriya, dull faculties) who enters the path of seeing is called a follower of faith, because they practice based on believing the teachings of the saints. A person with sharp faculties (tīkṣṇendriya, sharp faculties) who enters the path of seeing is called a follower of dharma, because they practice based on seeing the dharma (dharma, the teachings of the Buddha) themselves. Adding the previous seven types, there are a total of nine types. In the path of cultivation (bhāvanāmārga, the path of cultivation), there are also two types, namely, the liberated by faith (śraddhāvimukta, one liberated by faith) and the one who has attained sight (dṛṣṭiprāpta, one who has attained sight). A person with dull faculties in the path of cultivation is called liberated by faith, because they attain liberation by believing the teachings of the saints. A person with sharp faculties in the path of cultivation is called one who has attained sight, because they attain liberation by seeing the dharma themselves. Adding the previous nine types, there are a total of eleven types. In the path of no more learning (aśaikṣamārga, the path of no more learning), two types are also cultivated, namely, the liberated at the right time (sāmayikavimukta, one liberated at the right time) and the liberated not at the right time (asāmayikavimukta, one liberated not at the right time). A person with dull faculties who reaches the fruit of no more learning (arhattva, the state of Arhat) is called liberated at the right time, because a person with dull faculties needs to wait for the right time and rely on external conditions to attain liberation. A person with sharp faculties who reaches the fruit of Arhat is called liberated not at the right time, because a person with sharp faculties does not need to wait for the right time and rely on external conditions to attain liberation. Adding the previous eleven types, there are a total of thirteen types. This is because above the path of seeing, there are six types of individuals who are separated from desire (separated from the desires of the desire realm). The Abhidharmahṛdaya says: 'In reality, there can be divided into six types.' Or it can be divided into fourteen types, as stated in the Abhidharma.
。見諦道前說七方便。見諦道中信行法行。修道位中有信解脫及與見到。通前十一。阿那含中得滅定者名為身證通前十二。無學位中說慧解脫及俱解脫。通前十四。不得滅定名慧解脫。得滅定者名俱解脫。亦得開分以為十五。見諦道前七方便人則以為七。見諦已去四向四果復分為八。通前十五。亦得開分為二十三。前七方便則以為七。就后四向四果之中分別利鈍則有十六。通前合為二十三矣。或復開分為二十七。此有兩門。一則如彼成實論說。見諦道前分為二人。一者信行。二者法行。鈍根之人名為信行。信順他語而起行故。利名法行。息心見法而起行故。大集經中見前分二。亦與此同。前二種人入見諦道名無相行。空觀相續無相間故。通前為三。須陀洹果以為第四。斯陀含行以為第五。斯陀含果以為第六。阿那含行以為第七。那含果中離分十一。通前十八。由其通攝阿羅漢向合為那含。故有十一。名字是何。一名現般。是人現世于凡身中修得那含。則於此身修得羅漢故名現般。二名轉世。聖人身上經生已后修得那含。則于現世修得羅漢是亦通為現般所收。三者中般。是人現世修得那含不得羅漢。舍欲界身向上界去。兩界中間受身得般。四者生般。于初禪上隨何處生最初受身。未盡壽命修道得般。五者行般。與前生般
【現代漢語翻譯】 現代漢語譯本： 在見諦道之前，有七種方便（指修行方法）。在見諦道中，有信行（指依信仰而行）和法行（指依法理而行）。在修道位中，有信解脫（指因信仰而解脫）以及見到（指證悟）。總共加起來是十一種。 在阿那含（不還果）位中，得到滅盡定（一種禪定狀態）的人被稱為身證（指以身體證得）。總共加起來是十二種。在無學位（阿羅漢果）中，有慧解脫（指以智慧而解脫）和俱解脫（指既以智慧又以禪定而解脫）。總共加起來是十四種。不得滅盡定的人稱為慧解脫，得到滅盡定的人稱為俱解脫。也可以分開計算，成為十五種。 見諦道前的七方便人則算作七種。見諦之後，四向（指四種修行階段）四果（指四種修行果位）又分為八種。總共加起來是十五種。也可以分開計算，成為二十三種。前面的七方便算作七種，後面的四向四果中，根據根器的利鈍，又分為十六種。總共加起來就是二十三種了。 或者又可以分為二十七種。這裡有兩種方法。一種是像《成實論》所說，見諦道前分為兩種人：一是信行，二是法行。根器遲鈍的人稱為信行，因為他們信順他人的話語而修行。根器敏利的人稱為法行，因為他們息滅妄心，見到法理而修行。《大集經》中見諦前也分為兩種，與此相同。前面這兩種人進入見諦道，稱為無相行（指修習空觀，沒有相狀的執著），因為空觀相續不斷，沒有間斷。總共加起來是三種。須陀洹果（初果）算作第四種，斯陀含行（二果向）算作第五種，斯陀含果（二果）算作第六種，阿那含行（三果向）算作第七種。阿那含果（三果）中，又分為十一種。總共加起來是十八種。因為阿羅漢向（四果向）也包含在阿那含中，所以有十一種。這些名字是什麼呢？ 一名現般（指現世入滅），這種人在現世的凡夫之身中修得阿那含果，然後在此身中修得阿羅漢果，所以稱為現般。二名轉世（指轉世入滅），這種人在聖人的身上，經歷轉世之後修得阿那含果，然後在現世修得阿羅漢果，這也通稱為現般所包含的情況。三者中般（指中途入滅），這種人在現世修得阿那含果，但沒有修得阿羅漢果，捨棄欲界之身，向上界去，在兩界中間受生而入滅。四者生般（指生處入滅），在初禪之上，無論生在何處，最初受生之身，未盡壽命，修道而入滅。五者行般（指修行入滅），與前面的生般
【English Translation】 English version: Before the Path of Seeing (見諦道, Jian Di Dao), there are seven expediencies (方便, Fang Bian) [referring to methods of practice]. Within the Path of Seeing, there are Faith-Following (信行, Xin Xing) and Dharma-Following (法行, Fa Xing). In the Stage of Cultivation (修道位, Xiu Dao Wei), there are Faith-Liberation (信解脫, Xin Jie Tuo) and Seeing (見到, Jian Dao) [referring to enlightenment]. Altogether, there are eleven. Among those in the Anagamin (阿那含, A Na Han) [Non-Returning] stage who attain Cessation Attainment (滅定, Mie Ding), they are called Body-Witnesses (身證, Shen Zheng). Altogether, there are twelve. In the Stage of No-More-Learning (無學位, Wu Xue Wei), there are Wisdom-Liberation (慧解脫, Hui Jie Tuo) and Both-Liberation (俱解脫, Ju Jie Tuo). Altogether, there are fourteen. Those who do not attain Cessation Attainment are called Wisdom-Liberated; those who attain Cessation Attainment are called Both-Liberated. This can also be divided into fifteen. The seven expedient individuals before the Path of Seeing are counted as seven. After Seeing the Path, the four Paths (四向, Si Xiang) [stages of practice] and four Fruits (四果, Si Guo) [stages of attainment] are further divided into eight. Altogether, there are fifteen. This can also be divided into twenty-three. The preceding seven expediencies are counted as seven, and within the latter four Paths and four Fruits, based on the sharpness or dullness of faculties, there are sixteen. Altogether, this combines to twenty-three. Or it can be further divided into twenty-seven. There are two approaches here. One is as stated in the Tattvasiddhi Shastra (成實論, Cheng Shi Lun), where those before the Path of Seeing are divided into two types: first, Faith-Followers; second, Dharma-Followers. Those with dull faculties are called Faith-Followers because they follow the words of others and practice accordingly. Those with sharp faculties are called Dharma-Followers because they quiet their minds, see the Dharma, and practice accordingly. In the Mahasamghata Sutra (大集經, Da Ji Jing), the division before Seeing is also the same as this. The preceding two types of individuals who enter the Path of Seeing are called Formless Practice (無相行, Wu Xiang Xing) because the contemplation of emptiness continues without interruption. Altogether, there are three. The Sotapanna Fruit (須陀洹果, Xu Tuo Huan Guo) [Stream-Enterer] is counted as the fourth, the Sakradagamin Path (斯陀含行, Si Tuo Han Xing) [Once-Returner Path] as the fifth, the Sakradagamin Fruit (斯陀含果, Si Tuo Han Guo) [Once-Returner] as the sixth, and the Anagamin Path (阿那含行, A Na Han Xing) [Non-Returner Path] as the seventh. Within the Anagamin Fruit (阿那含果, A Na Han Guo) [Non-Returner], there are eleven divisions. Altogether, there are eighteen. Because the Arhat Path (阿羅漢向, A Luo Han Xiang) [Path of the Arhat] is also included within the Anagamin, there are eleven. What are these names? First is Antara-parinibbāyin (現般, Xian Ban) [Extinguishing in the Present], where a person in their present ordinary body attains the Anagamin Fruit and then in this body attains the Arhat Fruit, hence the name Antara-parinibbāyin. Second is Upahacca-parinibbāyin (轉世, Zhuan Shi) [Extinguishing after Rebirth], where a person on the body of a noble one, after experiencing rebirth, attains the Anagamin Fruit and then in the present life attains the Arhat Fruit; this is also generally included within Antara-parinibbāyin. Third is Antarā-parinibbāyin (中般, Zhong Ban) [Extinguishing in Between], where a person in the present life attains the Anagamin Fruit but does not attain the Arhat Fruit, abandons the desire realm body, goes to the upper realms, and attains extinction in between the two realms. Fourth is Upatissa-parinibbāyin (生般, Sheng Ban) [Extinguishing at Birth], where above the first Dhyana (初禪, Chu Chan), wherever one is born, in the initial body received, before the end of life, one cultivates the path and attains extinction. Fifth is Sa-sankhāra-parinibbāyin (行般, Xing Ban) [Extinguishing with Effort], similar to the preceding Upatissa-parinibbāyin
同在一身。精勤行道壽盡得般。名為行般。六無行般。亦與生般同在一身。不勤行道壽盡得般。名無行般。七者樂定。于上界中初身不般。展轉上生至廣果天。不得涅槃生無色界。八者樂慧。亦于上界展轉上生至廣果生。不得涅槃生五凈居。九信解脫。於前人中有鈍根者。名為信解。十名見到。於前人中有利根者。說為見到。十一身證。於前人中得滅定者。廣如后釋。阿羅漢中差別有九。通前合為二十七人。一是退相。此人最鈍。以鈍根故得定必退。二是守相。根少勝前。深自防守容能不退。三者死相。根轉勝前。深厭諸有不能得定。得已恐失。求欲自害。名為死相。四者住相。所得三昧不退不進。五可進相。所得三昧轉勝增益。六不壞相。所得三昧種種因緣不能破壞。七不退相。此人最勝所得功德盡無退矣。八慧解脫。於前人中不得滅定名慧解脫。九俱解脫。得滅盡定。此等一一廣如后釋。成實如是。更有一種二十七人。如中阿含福田品說。彼經偏就見諦已上說二十七。不通見前。相狀如何。彼有居士。名給孤獨。請問如來。於世間中有幾福田人。佛答有二。一是學人。二無學人。見諦已上至阿那含名為學人。阿羅漢果名無學人學有十八。無學有九。是故通合有二十七。學人十八經列不次。名字是何。一是信行。二
【現代漢語翻譯】 現代漢語譯本 同在一身。精進勤奮地修行，壽命終結時獲得般（Parinirvana，完全涅槃）。這被稱為行般。六無行般，也與生般同在一身。不勤奮修行，壽命終結時獲得般（Parinirvana，完全涅槃）。這被稱為無行般。 第七種是樂定。在上界（Rupa-dhatu，色界）中，最初的身體不般（Parinirvana，完全涅槃），輾轉向上投生到廣果天（Vrihatphala）。不能在那裡獲得涅槃，因為還有無想（Asanjnasattva）的業。 第八種是樂慧。也在上界（Rupa-dhatu，色界）中輾轉向上投生到廣果天（Vrihatphala）。不能在那裡獲得涅槃，而是投生到五凈居天（Suddhavasa）。 第九種是信解脫。在前面提到的人中，有根器遲鈍的人，被稱為信解脫。 第十種是見到。在前面提到的人中，有根器敏銳的人，被稱為見到。 第十一種是身證。在前面提到的人中，獲得滅盡定（nirodha-samapatti）的人。詳細的解釋在後面。 阿羅漢（Arhat，已證涅槃者）中的差別有九種。與前面的合併，總共有二十七種人。第一種是退相。這種人最遲鈍。因為根器遲鈍，所以獲得的禪定必定會退失。第二種是守相。根器稍微勝過前面的人。深深地自我防守，或許能夠不退失。第三種是死相。根器轉而勝過前面的人。深深地厭惡諸有（bhava，存在），不能獲得禪定。即使獲得了，也害怕失去，想要自我傷害。這被稱為死相。第四種是住相。所獲得的禪定不退步也不進步。第五種是可進相。所獲得的禪定逐漸殊勝，增長利益。第六種是不壞相。所獲得的禪定，種種因緣都不能破壞。第七種是不退相。這種人最殊勝，所獲得的功德完全沒有退失。 第八種是慧解脫。在前面提到的人中，沒有獲得滅盡定（nirodha-samapatti）的人，被稱為慧解脫。 第九種是俱解脫。獲得了滅盡定（nirodha-samapatti）。這些每一種都詳細地在後面解釋。《成實論》是這樣說的。還有一種二十七種人，如《中阿含經·福田品》所說。那部經偏重於見諦（darsana，見道）以上的人，說了二十七種，不包括見諦之前的人。相狀如何呢？那裡有一位居士，名叫給孤獨（Anathapindika），請問如來（Tathagata，如來）。在世間中有多少福田人？佛（Buddha，佛陀）回答說有兩種。一種是學人（Siksha），一種是無學人（Asiksha）。見諦（darsana，見道）以上到阿那含（Anagamin，不還果）稱為學人。阿羅漢果（Arhat，阿羅漢果）稱為無學人。學人有十八種，無學有九種。所以總共有二十七種。學人十八種，經文中列出的順序不一定。名字是什麼呢？一種是信行，二
【English Translation】 English version Existing in the same body. Diligently practicing the path, one attains Parinirvana (complete Nirvana) at the end of their lifespan. This is called 'practiced Parinirvana'. The sixth, 'unpracticed Parinirvana', also exists in the same body as 'born Parinirvana'. Without diligent practice, one attains Parinirvana (complete Nirvana) at the end of their lifespan. This is called 'unpracticed Parinirvana'. The seventh is 'delighting in Samadhi'. In the upper realms (Rupa-dhatu, the Form Realm), the initial body does not attain Parinirvana (complete Nirvana), but transmigrates upwards to the Vrihatphala (Broad Fruit) heaven. Nirvana cannot be attained there due to the karma of Asanjnasattva (non-perception). The eighth is 'delighting in Wisdom'. Also in the upper realms (Rupa-dhatu, the Form Realm), one transmigrates upwards to the Vrihatphala (Broad Fruit) heaven. Nirvana cannot be attained there, but one is reborn in the Suddhavasa (Pure Abodes). The ninth is 'faith-released'. Among the aforementioned people, those with dull faculties are called 'faith-released'. The tenth is 'vision-attained'. Among the aforementioned people, those with sharp faculties are said to be 'vision-attained'. The eleventh is 'body-witness'. Among the aforementioned people, those who have attained the nirodha-samapatti (cessation attainment). A detailed explanation follows later. The differences among Arhats (those who have attained Nirvana) are ninefold. Combined with the previous ones, there are a total of twenty-seven types of people. The first is 'liable to decline'. This person is the dullest. Because of dull faculties, the Samadhi attained is bound to decline. The second is 'liable to protect'. Faculties are slightly superior to the previous one. By deeply guarding oneself, one may be able to avoid decline. The third is 'liable to die'. Faculties are further superior to the previous one. Deeply厭惡 (bhava, existence), one cannot attain Samadhi. Even if attained, one fears losing it and seeks to harm oneself. This is called 'liable to die'. The fourth is 'liable to abide'. The Samadhi attained neither declines nor progresses. The fifth is 'liable to progress'. The Samadhi attained gradually becomes more excellent, increasing benefits. The sixth is 'liable to be indestructible'. The Samadhi attained cannot be destroyed by various causes and conditions. The seventh is 'liable to be non-declining'. This person is the most excellent, and the merits attained are completely without decline. The eighth is 'wisdom-released'. Among the aforementioned people, those who have not attained the nirodha-samapatti (cessation attainment) are called 'wisdom-released'. The ninth is 'both-ways-released'. One has attained the nirodha-samapatti (cessation attainment). Each of these is explained in detail later. This is what the Tattvasiddhi Shastra says. There is also another set of twenty-seven people, as mentioned in the Madhayama Agama Sutra, Kshetra-Vastu. That sutra focuses on the twenty-seven types of people from darsana (seeing the truth) upwards, not including those before darsana. What are their characteristics? There was a householder named Anathapindika, who asked the Tathagata (the Thus-Gone One). How many fields of merit people are there in the world? The Buddha (the Awakened One) replied that there are two types. One is Siksha (learner), and the other is Asiksha (no more learning). From darsana (seeing the truth) upwards to Anagamin (Non-Returner) are called learners. The fruit of Arhat (Arhatship) is called no more learning. There are eighteen types of learners and nine types of no more learning. Therefore, there are a total of twenty-seven types. The eighteen types of learners are not necessarily listed in order in the sutra. What are their names? One is 'faith-follower', two is...
是法行。三信解脫。四是見到。五是身證。六是家家。七一種子。八向須陀。九得須陀。十向斯陀。其第十一得斯陀含。其第十二向阿那含。其第十三得阿那含。十四中般。十五生般。十六行般。十七無行般。十八上流。至色究竟正有此名。更無異釋。準依毗曇信行法行在於見道十五心中。鈍名信行。利名法行。信脫見到準依毗曇在於修道須陀果后。鈍名信脫。利名見到。此四統攝一切學人。以含通故。餘十四人于中別分。於前信行法行人中開出三人。一則開出須陀洹向次第之人。入見諦道十五心中名須陀向。二則開出斯陀含向。超越斯陀入見諦道十五心中名斯陀向。三則開出阿那含向。超越那含入見諦道十五心中名那含向。於前信脫見到人中隨別開出十三種人。一則開出須陀洹果。第二開出斯陀含向。謂。次第人向斯陀含未至果。前于現在中修行者是。第三開出家家之人。謂。次第人向斯陀含未至果。前分斷煩惱逕生者是。第四開出斯陀含果。于中細分有異其二種。一者超證斯陀含果。二次第證斯陀含果。通合為一斯陀果矣。第五開出阿那含向。謂。次第人向阿那含未至果。前于現世中修行者是。第六開出一種子人。謂。次第人向阿那含分斷煩惱逕生者是。第七開出阿那含果。于中細分亦有二種。一者超證阿那含果
【現代漢語翻譯】 現代漢語譯本 這是法行（Dharma-anusarin）。三是信解脫（Sraddha-vimukta）。四是見到（Drsti-prapta）。五是身證（Kayasaksi）。六是家家（Kolahkola）。七是一種子（Ekabijin）。八是向須陀洹（Srotapatti-marganga）。九是得須陀洹（Srotapatti-phala）。十是向斯陀含（Sakrdagami-marganga）。 第十一是得斯陀含（Sakrdagami-phala）。第十二是向阿那含（Anagami-marganga）。第十三是得阿那含（Anagami-phala）。十四是中般涅槃（Antara-parinibbayin）。十五是生般涅槃（Upapaduka-parinibbayin）。十六是行般涅槃（Samskara-parinibbayin）。十七是無行般涅槃（Asamskara-parinibbayin）。十八是上流般涅槃（Urdhvamsrotas），直至色究竟天（Akanistha-deva）。這些名稱是真實存在的，沒有其他的解釋。 根據《阿毗達摩》（Abhidhamma）的觀點，信行（Sradhanusarin）和法行（Dharmanusarin）存在於見道（Darsana-marga）的十五個心中。遲鈍者名為信行，敏銳者名為法行。信解脫（Sraddhavimukta）和見到（Drsti-prapta）根據《阿毗達摩》的觀點，存在於修道（Bhavana-marga），須陀洹果（Srotapatti-phala）之後。遲鈍者名為信解脫，敏銳者名為見到。這四種人統攝了一切學人，因為他們具有共通性。其餘十四種人則從中分別出來。 從前面的信行（Sradhanusarin）和法行（Dharmanusarin）人中，分出三種人。第一種是須陀洹向（Srotapatti-marganga）的次第修行者，進入見諦道（Darsana-satya-marga）的十五個心中，稱為須陀洹向。第二種是斯陀含向（Sakrdagami-marganga），超越斯陀含（Sakrdagami）進入見諦道的十五個心中，稱為斯陀含向。第三種是阿那含向（Anagami-marganga），超越阿那含（Anagami）進入見諦道的十五個心中，稱為阿那含向。 從前面的信解脫（Sraddhavimukta）和見到（Drsti-prapta）人中，分別分出十三種人。第一種是須陀洹果（Srotapatti-phala）。第二種是斯陀含向（Sakrdagami-marganga），指的是次第修行者，趨向斯陀含果（Sakrdagami-phala）但尚未證得。這是指在現在世中修行的人。第三種是家家（Kolahkola）之人，指的是次第修行者，趨向斯陀含果但尚未證得，指的是前世已經斷除部分煩惱而轉生的人。第四種是斯陀含果（Sakrdagami-phala），其中細分有兩種不同：一種是超越證得斯陀含果，另一種是次第證得斯陀含果。總合起來，都稱為斯陀含果。 第五種是阿那含向（Anagami-marganga），指的是次第修行者，趨向阿那含果（Anagami-phala）但尚未證得。這是指在現在世中修行的人。第六種是一種子（Ekabijin）之人，指的是次第修行者，趨向阿那含果，斷除部分煩惱而轉生的人。第七種是阿那含果（Anagami-phala），其中細分也有兩種：一種是超越證得阿那含果。
【English Translation】 English version This is Dharma-anusarin (follower of Dharma). Three is Sraddha-vimukta (faith-liberated). Four is Drsti-prapta (attained to vision). Five is Kayasaksi (body-witness). Six is Kolahkola (one who returns to this world twice more). Seven is Ekabijin (one-seed). Eight is Srotapatti-marganga (stream-enterer-path-attainer). Nine is Srotapatti-phala (stream-enterer-fruit-attainer). Ten is Sakrdagami-marganga (once-returner-path-attainer). The eleventh is Sakrdagami-phala (once-returner-fruit-attainer). The twelfth is Anagami-marganga (non-returner-path-attainer). The thirteenth is Anagami-phala (non-returner-fruit-attainer). Fourteen is Antara-parinibbayin (one who attains Nirvana between one life and the next). Fifteen is Upapaduka-parinibbayin (one who attains Nirvana shortly after rebirth in the Pure Abodes). Sixteen is Samskara-parinibbayin (one who attains Nirvana with effort). Seventeen is Asamskara-parinibbayin (one who attains Nirvana without effort). Eighteen is Urdhvamsrotas (one who ascends upstream), up to Akanistha-deva (the highest of the Pure Abodes). These names are real, and there is no other explanation. According to the Abhidhamma, Sradhanusarin (follower of faith) and Dharmanusarin (follower of Dharma) exist in the fifteen moments of the Path of Seeing (Darsana-marga). The dull one is called Sradhanusarin, and the sharp one is called Dharmanusarin. Sraddhavimukta (faith-liberated) and Drsti-prapta (attained to vision), according to the Abhidhamma, exist in the Path of Cultivation (Bhavana-marga), after the fruit of Srotapatti (Srotapatti-phala). The dull one is called Sraddhavimukta, and the sharp one is called Drsti-prapta. These four types of people encompass all learners because they have commonality. The remaining fourteen types of people are distinguished from them. From the previous Sradhanusarin (follower of faith) and Dharmanusarin (follower of Dharma) people, three types of people are distinguished. The first is the sequential practitioner of Srotapatti-marganga (stream-enterer-path-attainer), who enters the fifteen moments of the Path of Seeing the Truth (Darsana-satya-marga), and is called Srotapatti-marganga. The second is Sakrdagami-marganga (once-returner-path-attainer), who transcends Sakrdagami (once-returner) and enters the fifteen moments of the Path of Seeing, and is called Sakrdagami-marganga. The third is Anagami-marganga (non-returner-path-attainer), who transcends Anagami (non-returner) and enters the fifteen moments of the Path of Seeing, and is called Anagami-marganga. From the previous Sraddhavimukta (faith-liberated) and Drsti-prapta (attained to vision) people, thirteen types of people are distinguished. The first is Srotapatti-phala (stream-enterer-fruit-attainer). The second is Sakrdagami-marganga (once-returner-path-attainer), which refers to the sequential practitioner who is heading towards the Sakrdagami-phala (once-returner-fruit-attainer) but has not yet attained it. This refers to the person who is practicing in the present life. The third is the Kolahkola (one who returns to this world twice more), which refers to the sequential practitioner who is heading towards the Sakrdagami-phala but has not yet attained it, and refers to the person who has cut off some defilements in the previous life and is reborn. The fourth is Sakrdagami-phala (once-returner-fruit-attainer), which is subdivided into two types: one who transcends and attains the Sakrdagami-phala, and the other who sequentially attains the Sakrdagami-phala. Together, they are all called Sakrdagami-phala. The fifth is Anagami-marganga (non-returner-path-attainer), which refers to the sequential practitioner who is heading towards the Anagami-phala (non-returner-fruit-attainer) but has not yet attained it. This refers to the person who is practicing in the present life. The sixth is Ekabijin (one-seed), which refers to the sequential practitioner who is heading towards the Anagami-phala, cutting off some defilements and being reborn. The seventh is Anagami-phala (non-returner-fruit-attainer), which is also subdivided into two types: one who transcends and attains the Anagami-phala.
。二次第證阿那含果。今合為一阿那含果。第八開出中般之人。第九開出生般之人。第十開出行般之人。十一開出無行般人。十二開出上流般人。此上流中有勝有劣。勝者色界得般涅槃。劣者生於無色界中。方始得般。彼舉勝者。是故說言。至色究竟彼向福田。在色界者有色有形得受供為世福田。為是偏舉。十三開出身證之人。那含果后得滅定者。此之十三皆是信脫見到中列。學人如是。無學九者。經列不次。一名思法。二升進法。三不動法。四者退法。五不退法。六者護法。經自釋言。護則不退。不護則退。七者住法。八慧解脫。九俱解脫。經文如是。更無異釋。九中前七就根以別。后二約法。前之七種猶如毗曇中六種羅漢。六羅漢者退思護住升進不動。彼阿含經分不動人以為二種。故有七也。九中退法是毗曇中初退法人。九中思法是彼第二思法之人。九中護法是彼第三護法之人。九中住法是彼第四住法之人。九中升進是彼第五必升進人。九中不動及與不退是毗曇中不動法人。彼毗曇中不動有二。一本來不動。二至果中進為不動。九中不動當毗曇中因來不動。九中不退當毗曇中至果不動。后二慧脫及俱解脫約法以別。前七人中不得滅定名慧解脫。得滅定者名俱解脫。此等至后更當廣釋。此二十七通見道前七方便人有
【現代漢語翻譯】 現代漢語譯本 第二次證得阿那含果（Anāgāmi-phala，不還果）。現在合為一個阿那含果。第八種是開出中般涅槃之人。第九種是開出生般涅槃之人。第十種是開出行般涅槃之人。第十一種是開出無行般涅槃之人。第十二種是開出上流般涅槃之人。這上流般涅槃之人中有殊勝和低劣之分。殊勝者直接得般涅槃（Parinirvana，完全涅槃）。低劣者生於無色界（Arūpadhātu）中，方才得般涅槃。這裡只舉了殊勝者，所以說，到達色究竟天（Akaniṣṭha），他們堪為福田。在無色界者，有色有形，接受供養，堪為世間福田。這是偏舉一例。第十三種是開出身證之人。在阿那含果后得到滅盡定（Nirodha-samāpatti）的人。這以上十三種都是信解脫（Śraddhāvimukta）和見至（Diṭṭhipatta）之人，屬於有學之人。無學之人有九種，經文中列出的順序不一定按次第。第一種是思法。第二種是升進法。第三種是不動法。第四種是退法。第五種是不退法。第六種是護法。經中自己解釋說：『護則不退，不護則退。』第七種是住法。第八種是慧解脫（Prajñāvimukta）。第九種是俱解脫（Ubhatobhāga）。經文就是這樣，沒有其他的解釋。這九種中，前七種是就根器來區分，后兩種是就法來區分。前面的七種就像《阿毗達摩》（Abhidhamma）中的六種阿羅漢（Arhat）。六種阿羅漢是：退、思、護、住、升進、不動。彼《阿含經》（Āgama）將不動之人分為兩種，所以有七種。九種中的退法是《阿毗達摩》中最初的退法人。九種中的思法是彼第二種思法之人。九種中的護法是彼第三種護法之人。九種中的住法是彼第四種住法之人。九種中的升進是彼第五種必升進之人。九種中的不動和不退是《阿毗達摩》中的不動法人。彼《阿毗達摩》中的不動有兩種：一是本來不動，二是到果位中進為不動。九種中的不動相當於《阿毗達摩》中因位的不動。九種中的不退相當於《阿毗達摩》中至果位的不動。后兩種慧解脫和俱解脫是就法來區分。前七種人中，不得滅盡定的叫做慧解脫，得到滅盡定的叫做俱解脫。這些等至（Samāpatti）之後會更詳細地解釋。這二十七種通於見道（Darśanamārga）前的七種方便之人。
【English Translation】 English version The second time, one attains the Anāgāmi-phala (the fruit of Non-Returning). Now, these are combined into one Anāgāmi-phala. The eighth type is the one who attains Parinirvana (Complete Nirvana) in the intermediate existence. The ninth type is the one who attains Parinirvana upon being born. The tenth type is the one who attains Parinirvana through striving. The eleventh type is the one who attains Parinirvana without striving. The twelfth type is the one who attains Parinirvana by ascending to higher realms. Among these ascending ones, some are superior and some are inferior. The superior ones directly attain Parinirvana. The inferior ones are born in the Arūpadhātu (Formless Realm), and only then attain Parinirvana. Here, only the superior ones are mentioned, therefore it is said that, reaching Akaniṣṭha (the highest of the Form Realms), they are worthy of being fields of merit. Those in the Formless Realm, having form and shape, receive offerings and are worthy of being fields of merit for the world. This is a specific example. The thirteenth type is the one who attains body-witness. Those who attain Nirodha-samāpatti (Cessation Attainment) after the Anāgāmi-phala. These thirteen are all listed among the Śraddhāvimukta (Faith-Liberated) and Diṭṭhipatta (Attained-of-Vision), belonging to those who are still learning. There are nine types of those who have transcended learning, but the order in which they are listed in the scriptures is not necessarily sequential. The first is the Thought-Abiding. The second is the Progressive. The third is the Unwavering. The fourth is the Declining. The fifth is the Non-Declining. The sixth is the Law-Protecting. The scripture itself explains: 'Protect, and one does not decline; do not protect, and one declines.' The seventh is the Abiding. The eighth is the Prajñāvimukta (Wisdom-Liberated). The ninth is the Ubhatobhāga (Liberated-Both-Ways). The scripture is as such, there is no other explanation. Among these nine, the first seven are distinguished by their faculties, and the last two are distinguished by the Dharma. The first seven are like the six types of Arhat (Worthy One) in the Abhidhamma. The six Arhats are: Declining, Thought-Abiding, Protecting, Abiding, Progressive, and Unwavering. The Āgama scriptures divide the Unwavering into two types, hence there are seven. The Declining among the nine is the initial Declining person in the Abhidhamma. The Thought-Abiding among the nine is the second Thought-Abiding person. The Protecting among the nine is the third Protecting person. The Abiding among the nine is the fourth Abiding person. The Progressive among the nine is the fifth who is sure to progress. The Unwavering and Non-Declining among the nine are the Unwavering persons in the Abhidhamma. In the Abhidhamma, there are two types of Unwavering: one is inherently unwavering, and the other progresses to unwavering in the fruit. The Unwavering among the nine corresponds to the Unwavering in the cause in the Abhidhamma. The Non-Declining among the nine corresponds to the Unwavering at the fruit in the Abhidhamma. The latter two, Prajñāvimukta and Ubhatobhāga, are distinguished by the Dharma. Among the first seven, those who do not attain Nirodha-samāpatti are called Prajñāvimukta, and those who attain Nirodha-samāpatti are called Ubhatobhāga. These Samāpatti will be explained in more detail later. These twenty-seven are common to the seven types of expedient persons before the Darśanamārga (Path of Seeing).
三十四。廣則無量。開合如是。上來第一通相分別。次第二門隨別解釋。五停心觀如前五章中具釋。總別念處如前道品章中具釋。暖等四門如前暖等四種善中具廣分別。今先別釋須陀洹向。于中曲有六門分別。一約境分別。第二品數多少分別。三依無礙解脫分別。四約修分別。五定是非。六轉根分別。言約境者。依曇無德一時見諦。依薩婆多前後見諦。言一時者案依彼宗。先於見前暖頂忍中別緣諦空總令純熟。次於世間第一法中總緣四諦名用虛假以之為詮。后入無相總見四諦一切法空。唸唸增明都無間絕。成實法中存依此義。言前後者依薩婆多別緣四諦見有得道。行者先於總別念中總緣四諦為空無我。而於四諦未得明瞭。至於暖等四心之中別緣四諦而為方便。苦忍已上隨別照見。見苦異集。見滅異道。名前後見。諸部毗曇存依此義。問曰。二中何者為是。併爲佛。不可偏依。但隨人別二說有異。其鈍根者未能破相見諸法空。多依先後漸次見諦。其利根者能破有相證諸法空。並依一時。又復二宗立患各異。依曇無德取為患本。雖別見諦取執未已。要總見空取患方盡。為是觀諦先別後總。依薩婆多癡為患本。雖總觀諦闇相未遣。別觀分明闇相乃盡。故依彼宗先總后別(此一門竟)。
次明品數多少之義。依如毗曇見
道位中唯十五心。通須陀果有十六心。八忍八智是十六也。觀欲界苦初忍后智。有其二心。觀上界苦初忍后智。亦有二心。余諦例爾。若依成實見道位中有無量心。故彼文言。以無量心斷諸煩惱。非八非九。言非八者說見道中有無量心相續斷惑。破阿毗曇定說八忍。言非九者說修道中有無量心。破阿毗曇於一一地定九無礙。何故毗曇定說八忍。彼宗觀有。有相局別。見易明故。何故成實說無量心彼宗觀空。空無分限見難了故(此二門竟)。
次就無礙解脫分別。依如毗曇見道位中具以無礙解脫二道而斷見惑。八忍無礙。七智解脫。應有八智。后一判為須陀洹果。故但說七。若依成實無相位中單有無礙而無解脫。何故而然。彼宗所說無礙解脫同是空觀。于中增進說為無礙。順舊之智判為解脫。順舊解脫判屬須陀。故無中純有無礙(此三門竟)。
次第四門約修分別。于中有二。一約境界明修多少。二約行心明修多少。言約境者如毗曇說。于彼見道十五心中現觀一諦。未來還於一諦增明。現觀一行未來傍於一諦之下四行增明。隨所觀察皆明瞭故。以一諦下四行義親故悉增明。問曰。於前四現忍中現觀一諦未來傍於四諦增明。現觀一行未來傍於十六增明。至第十六道比智時義亦如是。今此見道十五心中何故不爾
【現代漢語翻譯】 現代漢語譯本： 在見道位中只有十五個心念。通往須陀洹果（Sotapanna-phala，預流果）需要十六個心念，即八忍（eightfold forbearance）和八智（eightfold knowledge）。觀欲界苦諦時，先是忍后是智，共有兩個心念。觀上界苦諦時，也是先忍后智，也有兩個心念。其餘諦（諦，satya，真諦）的情況依此類推。如果按照《成實論》（Tattvasiddhi Shastra）的觀點，見道位中有無量的心念。因此，《成實論》中說，用無量的心念斷除各種煩惱，既不是八個也不是九個。說『非八』，是說見道中有無量的心念相續不斷地斷除迷惑，破斥了阿毗曇宗（Abhidharma，論藏）認為見道中只有八忍的說法。說『非九』，是說修道中有無量的心念，破斥了阿毗曇宗認為在每一地（bhumi，層次）都只有九個無礙道的說法。為什麼阿毗曇宗一定要說八忍呢？因為他們的宗派是觀『有』（bhava，存在），『有』的相狀是侷限和差別的，容易看清楚。為什麼《成實論》說有無量的心念呢？因為他們的宗派是觀『空』（sunyata，空性），空沒有界限和分別，難以完全理解（以上是兩個門類的討論）。 接下來從無礙解脫（無礙解脫， unobstructed liberation）的角度進行分別。按照阿毗曇宗的說法，在見道位中，同時具備無礙道和解脫道這兩種方法來斷除見惑。八忍是無礙道，七智是解脫道。本來應該有八智，但最後一個被判定為須陀洹果，所以只說七智。如果按照《成實論》的觀點，在無相位的修習中，只有無礙道而沒有解脫道。為什麼會這樣呢？因為《成實論》所說的無礙道和解脫道都是空觀。在空觀中，有所增進的就說是無礙道，順應舊有的智慧就判定為解脫道，順應舊有的解脫道就歸屬於須陀洹果。因此，在無相位的修習中，純粹只有無礙道（以上是三個門類的討論）。 接下來是第四個門類，從修道（bhāvanā，修行）的角度進行分別。其中有兩種情況：一是根據境界（visaya，對像）來闡明修行的多少，二是根據行心（citta，心）來闡明修行的多少。所謂根據境界，就像阿毗曇宗所說，在見道的十五個心念中，現觀（abhisamaya，現觀）一個諦。未來還會對這一個諦進行增明。現觀一行（ākāra，行相），未來會在這一個諦的四行（四行，four aspects）之下增明。因為隨所觀察的都非常明瞭。因為一個諦下的四行意義密切相關，所以全部增明。有人問：在前面的四個現忍（ksanti，忍）中，現觀一個諦，未來會傍於四個諦增明。現觀一行，未來會傍於十六行增明。到了第十六道比智（dharmajñāna-ksanti，法智忍）的時候，道理也是這樣。為什麼現在見道的這十五個心念中不是這樣呢？
【English Translation】 English version: In the Path of Seeing, there are only fifteen moments of mind. To attain the Sotapanna-phala (stream-enterer fruit), sixteen moments of mind are needed, namely the eightfold forbearance (eight kshanti) and eightfold knowledge (eight jnana). When contemplating the Truth of Suffering in the Desire Realm, first there is forbearance, then knowledge, totaling two moments of mind. When contemplating the Truth of Suffering in the Upper Realms, it is also first forbearance, then knowledge, also totaling two moments of mind. The situation for the remaining Truths (satya) is similar. According to the Tattvasiddhi Shastra (Treatise on the Establishment of Truth), there are immeasurable moments of mind in the Path of Seeing. Therefore, the Tattvasiddhi Shastra states that immeasurable moments of mind are used to sever all afflictions, neither eight nor nine. Saying 'not eight' means that in the Path of Seeing, immeasurable moments of mind continuously sever delusions, refuting the Abhidharma school's (Abhidharma, collection of philosophical treatises) assertion that there are only eight forbearances in the Path of Seeing. Saying 'not nine' means that there are immeasurable moments of mind in the Path of Cultivation, refuting the Abhidharma school's assertion that there are only nine unobstructed paths (anantarya-marga) in each realm (bhumi). Why does the Abhidharma school insist on eight forbearances? Because their school contemplates 'existence' (bhava), and the characteristics of 'existence' are limited and distinct, making them easy to see clearly. Why does the Tattvasiddhi Shastra say there are immeasurable moments of mind? Because their school contemplates 'emptiness' (sunyata), and emptiness has no boundaries or distinctions, making it difficult to fully comprehend (end of the discussion of these two categories). Next, we will differentiate from the perspective of unobstructed liberation (unobstructed liberation). According to the Abhidharma school, in the Path of Seeing, both the unobstructed path and the liberation path are used to sever the delusions of view. The eight forbearances are the unobstructed path, and the seven knowledges are the liberation path. There should be eight knowledges, but the last one is judged as the Sotapanna-phala, so only seven are mentioned. According to the Tattvasiddhi Shastra, in the cultivation of the non-characteristic state, there is only the unobstructed path and no liberation path. Why is this so? Because the unobstructed path and the liberation path described by the Tattvasiddhi Shastra are both contemplations of emptiness. Within the contemplation of emptiness, progress is called the unobstructed path, and conforming to old wisdom is judged as the liberation path, and conforming to old liberation is attributed to the Sotapanna-phala. Therefore, in the cultivation of the non-characteristic state, there is purely only the unobstructed path (end of the discussion of these three categories). Next is the fourth category, differentiating from the perspective of cultivation (bhāvanā). There are two situations: one is to clarify the amount of cultivation based on the object (visaya), and the other is to clarify the amount of cultivation based on the mind (citta) of practice. As for based on the object, as the Abhidharma school says, in the fifteen moments of mind of the Path of Seeing, one Truth is directly realized (abhisamaya). In the future, this one Truth will be further clarified. Directly realizing one aspect (ākāra), in the future, the four aspects (four aspects) under this one Truth will be clarified. Because whatever is observed is very clear. Because the four aspects under one Truth are closely related, all are clarified. Someone asks: In the previous four moments of forbearance (ksanti), one Truth is directly realized, and in the future, the four Truths will be clarified. Directly realizing one aspect, in the future, the sixteen aspects will be clarified. When it comes to the sixteenth moment of knowledge of the Path (dharmajñāna-ksanti), the principle is the same. Why is this not the case in these fifteen moments of mind of the Path of Seeing now?
。未來唯於一諦增明。唯于同諦四行增明。釋言。四現及后道比是開豫道。心志寬容故修寬多。此十五心是速疾道。心志峻狹故修狹少。約境如是。次約行心明修多少。修有二種。一者行修。緣中現起。二者得修。于所修習得令屬己。若據行修苦法忍時唯得修習苦法忍心。乃至最後道比忍時唯得修習道比忍心。若據得修同時相得。或后得前。非前得后。后非得前故。初苦法忍十五得得。乃至最後道比智心唯一得得。相狀如何。苦法忍心現起之時。有一非色非心得法。與忍俱起得於現在苦法忍心。並得種類在未來者令來屬己成就一失。問曰。彼忍由得得之在己不失。彼得由何在己不失。釋言。彼得復由小得得故不失。小得由何。還由大得得故不失。其猶二生互相生矣。雖有二得今總合故說為一得。余亦如是。問曰。向說以後得前非前得后。今云何言通得種類在未來者。釋言。前說不得後者。苦忍時得不得后時苦法智等。非謂不得現起法家未來種類。未來之類望今未起猶名已起。已起類故苦法智時二得俱生。一得苦智。一得向前苦法忍心。如是漸增。乃至最後道比忍時。有十五得與之俱生。一得道比。餘十四得得前十四。問曰。后得唯得向前所得法體。亦得前得。義釋不定。一義釋之。唯得前法。前得隨法亦成不失。一義
【現代漢語翻譯】 現代漢語譯本 未來唯於一諦（Eka-satya，唯一真理）增明。唯于同諦（Sama-satya，相同真理）四行增明。釋言：四現及后道比（Anvaya-jñāna-kṣānti，隨順智忍）是開豫道（開悟之道）。心志寬容故修寬多。此十五心是速疾道（快速之道）。心志峻狹故修狹少。約境如是。次約行心明修多少。修有二種：一者行修（實踐修行），緣中現起；二者得修（證得修行），于所修習得令屬己。若據行修，苦法忍（Dharma-kṣānti，對苦諦的忍）時唯得修習苦法忍心。乃至最後道比忍（Mārga-jñāna-kṣānti，對道諦的忍）時唯得修習道比忍心。若據得修，同時相得，或后得前，非前得后。后非得前故，初苦法忍十五得得。乃至最後道比智心唯一得得。相狀如何？苦法忍心現起之時，有一非色非心得法，與忍俱起，得於現在苦法忍心，並得種類在未來者令來屬己，成就一失。問曰：彼忍由得得之在己不失，彼得由何在己不失？釋言：彼得復由小得得故不失。小得由何？還由大得得故不失。其猶二生互相生矣。雖有二得，今總合故說為一得。余亦如是。問曰：向說以後得前非前得后，今云何言通得種類在未來者？釋言：前說不得後者，苦忍時得不得后時苦法智（Dharma-jñāna，對苦諦的智）等，非謂不得現起法家未來種類。未來之類望今未起，猶名已起。已起類故，苦法智時二得俱生，一得苦智，一得向前苦法忍心。如是漸增，乃至最後道比忍時，有十五得與之俱生，一得道比，餘十四得得前十四。問曰：后得唯得向前所得法體，亦得前得。義釋不定。一義釋之，唯得前法，前得隨法亦成不失。一義
【English Translation】 English version In the future, clarity increases only in the One Truth (Eka-satya). Clarity increases only in the Same Truth (Sama-satya) through the Four Practices. Explanation: The Four Realizations and subsequent Anvaya-jñāna-kṣānti (Knowledge of Acceptance of the Path) are the path of enlightenment. Because the mind is broad and tolerant, one cultivates extensively. These fifteen minds are the path of swiftness. Because the mind is strict and narrow, one cultivates narrowly and sparsely. This is in relation to the object. Next, regarding the mind of practice, it is clear how much to cultivate. There are two types of cultivation: first, practice cultivation, which arises in relation to conditions; second, attainment cultivation, where what is cultivated is obtained and becomes one's own. If based on practice cultivation, at the time of Dharma-kṣānti (Acceptance of Suffering), one only cultivates the mind of Dharma-kṣānti. Up to the final Mārga-jñāna-kṣānti (Acceptance of the Path), one only cultivates the mind of Mārga-jñāna-kṣānti. If based on attainment cultivation, they are attained simultaneously, or the later attains the former, but not the former attains the later. Because the later does not attain the former, the initial Dharma-kṣānti has fifteen attainments. Up to the final Mārga-jñāna (Knowledge of the Path), the mind has only one attainment. What is the nature of this? When the mind of Dharma-kṣānti arises, there is a dharma that is neither form nor mind, arising simultaneously with acceptance, attaining the present mind of Dharma-kṣānti, and also attaining the types that are in the future, causing them to come and belong to oneself, accomplishing one loss. Question: That acceptance is obtained by attainment and remains with oneself without being lost. By what does that attainment remain with oneself without being lost? Explanation: That attainment is further obtained by a smaller attainment, so it is not lost. By what is the smaller attainment obtained? It is still obtained by a larger attainment, so it is not lost. It is like two births giving rise to each other. Although there are two attainments, they are now combined and spoken of as one attainment. The rest is also like this. Question: Previously it was said that the later attains the former but not the former attains the later. How can it now be said that one can attain the types that are in the future? Explanation: What was previously said about not attaining the later refers to the attainment at the time of Dharma-kṣānti not attaining the later Dharma-jñāna (Knowledge of Suffering), etc., not that one cannot attain the future types of the family of arising dharmas. The future types, viewed from the present, have not yet arisen, but are still called already arisen. Because they are already arisen types, at the time of Dharma-jñāna, two attainments arise simultaneously: one attains the Knowledge of Suffering, and one attains the previous mind of Dharma-kṣānti. Thus, it gradually increases, up to the final Mārga-jñāna-kṣānti, where fifteen attainments arise simultaneously with it: one attains the Knowledge of the Path, and the remaining fourteen attain the previous fourteen. Question: The later attainment only attains the substance of the previously attained dharma, and also attains the previous attainment. The meaning of the explanation is not fixed. One explanation is that it only attains the previous dharma, and the previous attainment, along with the dharma, also becomes not lost. One meaning
釋之。通得前得。若爾展轉有無窮過。論自釋言。無窮何失。修義如是(此四門竟)。
次定是非。問曰。見中用何為道。義別四階。其一義者慧為道體。餘者悉非。離慧不能忍智法故。第二義者慧及一切心心數法並及道戒通為正道。八正用此而為體故。諸得四相道中隨義不名正道。第三義者心法與戒並及四相同時俱起是共有因。相扶義親通說為道。諸得望彼起戒異時非共有因。相扶義疏不說為道。第四義者心法與戒諸得四相皆有彼此相成之義。通說為道。問曰。若依前之三義諸得非道亦應非果。又複果者是得證義。諸得順果。故名為果。見道在向。何故論中說得為果。釋言。論中說得為果。同后一義。得不順向故不名道。得前世間第一法得亦同此釋不名第一。問曰。若依末後一義得名道者。論中宣說。得彼世間第一法得不名第一。今云何言得道之得亦名為道。釋言。論說得第一得非第一者。同前三種非道之義。又世第一位分短促止在一念。得彼之得前後多念于彼不順。為是彼得不名第一。見道寬長得復多念。于彼相順故得名道。是非如是(此五門竟)。
次就轉根而為分別。問曰。見中心道峻速。得轉根不有。言。不得。於一一行無多緣故。問曰。若言定不得者。依如毗曇信法二人同在見道。論中宣說
【現代漢語翻譯】 現代漢語譯本： 解釋這些。通達（Tongda，意為通達）之前已經獲得的（qian de）。如果這樣，就會有無窮的過失。論典自己解釋說：無窮有什麼過失？修習正道就是這樣（以上是四種門徑的結束）。 接下來確定是非。問：在見道（Jian Dao，意為見道）中用什麼作為道？義理上分為四個階段。第一種義理認為，智慧（Hui）是道的本體，其餘都不是。因為離開智慧就不能生起忍智法。第二種義理認為，智慧以及一切心和心所法，連同道戒（Dao Jie），都共同作為正道。八正道（Ba Zheng Dao）就是以此為本體。各種『得』（De，意為獲得）的四種相在道中，根據義理不同，不能稱為正道。第三種義理認為，心法（Xin Fa）與戒律以及四相（Si Xiang）同時生起，是共同的因。相互扶持，義理親近，所以通稱為道。各種『得』相對於戒律的生起是不同時的，不是共同的因。相互扶持，義理疏遠，所以不稱為道。第四種義理認為，心法與戒律，各種『得』，四相，都有彼此相互成就的意義，所以通稱為道。問：如果依照前面的三種義理，各種『得』不是道，也應該不是果。而且果是『得』的證悟之義。各種『得』順應果，所以稱為果。見道在趨向果的階段（xiang）。為什麼論中說『得』是果？解釋說：論中說『得』是果，是和最後一種義理相同。『得』不順應趨向果的階段，所以不稱為道。『得』前世間第一法（Shi Jian Di Yi Fa）的『得』也同樣這樣解釋，不稱為第一。問：如果依照最後一種義理，『得』可以稱為道，那麼論中宣說，『得』彼世間第一法的『得』不稱為第一。現在怎麼說『得道』的『得』也稱為道？解釋說：論中說『得』第一法的『得』不是第一，是和前面三種非道的義理相同。而且世間第一位的位分短暫，只在一念之間。『得』彼之『得』前後多念，對於彼不順應。因此彼『得』不稱為第一。見道寬廣長遠，『得』又有很多念，對於彼相互順應，所以『得』稱為道。是非就是這樣（以上是五種門徑的結束）。 接下來就轉根（Zhuan Gen，意為轉變根器）而進行分別。問：見道中心道（Xin Dao）迅猛快速，『得』能轉變根器嗎？回答：不能。因為對於每一行都沒有多種因緣的緣故。問：如果說一定不能轉變根器，那麼依照如毗曇（Pi Tan），信行（Xin Xing）和法行（Fa Xing）二人都處在見道。論中宣說
【English Translation】 English version: Explain these. Attaining (Tongda) what was previously attained (qian de). If so, there would be infinite faults. The treatise itself explains: What is the fault of infinity? Cultivating the right path is like this (this concludes the four doors). Next, determine what is right and wrong. Question: In the Path of Seeing (Jian Dao), what is used as the path? The meaning is divided into four stages. The first meaning is that wisdom (Hui) is the essence of the path, and the rest are not. Because without wisdom, one cannot generate the forbearance and wisdom dharmas. The second meaning is that wisdom and all mental and mental properties, along with the precepts of the path (Dao Jie), are all jointly regarded as the right path. The Eightfold Path (Ba Zheng Dao) uses this as its essence. The four characteristics of various 'attainments' (De) in the path, according to different meanings, cannot be called the right path. The third meaning is that mental dharmas (Xin Fa) and precepts, along with the four characteristics (Si Xiang), arise simultaneously and are a common cause. They support each other, and their meanings are close, so they are generally called the path. The various 'attainments' are not simultaneous with the arising of precepts, and are not a common cause. They support each other, and their meanings are distant, so they are not called the path. The fourth meaning is that mental dharmas and precepts, various 'attainments', and the four characteristics all have the meaning of mutually accomplishing each other, so they are generally called the path. Question: If according to the first three meanings, the various 'attainments' are not the path, then they should also not be the fruit. Moreover, the fruit is the meaning of the realization of 'attainment'. The various 'attainments' conform to the fruit, so they are called the fruit. The Path of Seeing is in the stage of tending towards the fruit (xiang). Why does the treatise say that 'attainment' is the fruit? Explanation: The treatise says that 'attainment' is the fruit, which is the same as the last meaning. 'Attainment' does not conform to the stage of tending towards the fruit, so it is not called the path. The 'attainment' of the first dharma of the world (Shi Jian Di Yi Fa) is also explained in the same way, and is not called the first. Question: If according to the last meaning, 'attainment' can be called the path, then the treatise declares that the 'attainment' of attaining that first dharma of the world is not called the first. How can it now be said that the 'attainment' of 'attaining the path' is also called the path? Explanation: The treatise says that the 'attainment' of attaining the first dharma is not the first, which is the same as the first three meanings of not being the path. Moreover, the position of the first position of the world is short and only lasts for one thought. The 'attainment' of attaining that 'attainment' has many thoughts before and after, and does not conform to it. Therefore, that 'attainment' is not called the first. The Path of Seeing is broad and long, and 'attainment' has many thoughts, which conform to it, so 'attainment' is called the path. This is how right and wrong are (this concludes the five doors). Next, distinguish based on the transformation of roots (Zhuan Gen). Question: In the Path of Seeing, the mind-path (Xin Dao) is swift and rapid, can 'attainment' transform the roots? Answer: No. Because there are not many conditions for each practice. Question: If it is said that the roots cannot be transformed, then according to the Abhidharma (Pi Tan), the faith-follower (Xin Xing) and the dharma-follower (Fa Xing) are both in the Path of Seeing. The treatise declares
。信行是其法行之因。云何不轉。又復釋言。劣望于勝理有因義。其實不轉。若依成實同一空觀實難轉根。若依毗曇差別觀諦容有轉義。是義云何。凡轉根者于境多觀亦能轉根。于境力勵明凈心觀亦能轉根。其四諦法初則易知後轉難了。行者於前四現忍中學觀諦時有五種別。有一種人於四真諦未能觀察。非苦力勵。是人入見但為信行。其第二人四現忍中於前三諦未熟觀察。用道為難力勵觀察。是人入見於前三諦見不極明。名為信行。於後道諦照見明瞭轉為法行。其第三人四現忍中於前二諦未能觀察。于滅于道用之為難力勵觀察。是人入見於苦於集見不極明。名為信行。于滅于道照見明瞭轉為於法行。其第四人四現忍中於初苦諦未能觀察。於後三諦用之為難力勵觀察。是人入見於初苦諦見不極明。判為信行。於後三諦照見明瞭轉為法行。其第五人四現忍中於四真諦並皆力勵。是人入見於四真諦並極明瞭入見諦道。唯名法行。五種人中初后二人不名轉根。中三名轉。須陀洹向釋之粗爾。次別解釋須陀洹果。斯陀含向通亦是其須陀洹攝一處合論。于中曲有六門分別。一定其體。二明得舍。三明須陀斷結多少。四明須陀受身多少。五明家家。六分利鈍。言定體者須陀洹果聖德為體。聖德不同泛論有三。一是果體。依如毗曇行修
【現代漢語翻譯】 現代漢語譯本 信行是其法行之因。為什麼說不能轉變呢？又解釋說，從低劣的方面希望達到殊勝的道理，這其中有因的意義，但實際上是不能轉變的。如果依據《成實論》，認為一切都是空觀，那麼實際上很難轉變根性。如果依據《毗曇論》，認為可以通過差別觀四諦來轉變根性，這是什麼道理呢？凡是轉變根性的人，對於境界多加觀察也能轉變根性，對於境界努力用明凈的心去觀察也能轉變根性。四諦法最初容易理解，後面轉變就難以明瞭。修行人在前面的四現忍中學習觀察四諦時，有五種區別。第一種人對於四真諦未能觀察透徹，對苦諦沒有努力，這種人進入見道只是因為信行。第二種人在四現忍中，對於前三個諦未能熟練觀察，認為道諦難以理解，努力觀察道諦。這種人進入見道，對於前三個諦的見解不夠明晰，稱為信行。對於後面的道諦照見明瞭，轉變為法行。第三種人在四現忍中，對於前兩個諦未能觀察透徹，認為滅諦和道諦難以理解，努力觀察滅諦和道諦。這種人進入見道，對於苦諦和集諦的見解不夠明晰，稱為信行。對於滅諦和道諦照見明瞭，轉變為法行。第四種人在四現忍中，對於最初的苦諦未能觀察透徹，認為後面的三個諦難以理解，努力觀察後面的三個諦。這種人進入見道，對於最初的苦諦見解不夠明晰，判為信行。對於後面的三個諦照見明瞭，轉變為法行。第五種人在四現忍中，對於四真諦都努力觀察。這種人進入見道，對於四真諦都極其明瞭，進入見諦道，唯獨稱為法行。五種人中，最初和最後兩種人不稱為轉根，中間三種稱為轉根。須陀洹向（Sotapanna-magga，入流向）的解釋大概如此。接下來分別解釋須陀洹果（Sotapanna-phala，入流果）。斯陀含向（Sakadagami-magga，一來向）也和須陀洹（Sotapanna，入流）包含在一起討論。其中詳細地有六個方面來分別：一是確定它的體性，二是說明得到和失去，三是說明須陀洹（Sotapanna，入流）斷除煩惱的多少，四是說明須陀洹（Sotapanna，入流）受生的次數，五是說明家家，六是區分利根和鈍根。說到確定體性，須陀洹果（Sotapanna-phala，入流果）以聖德為體性。聖德不同，泛泛而論有三種，一是果體，依據《毗曇論》的修行。
【English Translation】 English version 'Faith-practice' is the cause of 'Dharma-practice'. Why is it said that it cannot be transformed? Furthermore, it is explained that there is a causal meaning in hoping to attain a superior principle from an inferior perspective, but in reality, it cannot be transformed. If based on the Satyasiddhi Shastra (Chengshi lun), which considers everything as emptiness, it is indeed difficult to transform one's faculties. If based on the Abhidharma (Pitan lun), which differentiates the observation of the Four Noble Truths, there may be a meaning of transformation. What is this meaning? Generally, those who transform their faculties can do so by observing the realm extensively, or by diligently observing the realm with a clear and pure mind. The Four Noble Truths are easy to understand initially, but later transformation becomes difficult to comprehend. When practitioners study and observe the Four Noble Truths in the preceding four stages of ksanti (forbearance), there are five distinctions. The first type of person fails to thoroughly observe the Four Noble Truths and does not exert effort on the truth of suffering (duhkha). Such a person enters the path of seeing (darshana-marga) solely through faith-practice. The second type of person, in the four stages of ksanti, has not熟練ly observed the first three truths and considers the truth of the path (marga) difficult, diligently observing it. Such a person enters the path of seeing, but their understanding of the first three truths is not very clear, and they are called faith-practitioners. Their clear understanding of the later truth of the path transforms them into Dharma-practitioners. The third type of person, in the four stages of ksanti, has not thoroughly observed the first two truths and considers the truths of cessation (nirodha) and the path difficult, diligently observing them. Such a person enters the path of seeing, but their understanding of the truths of suffering and origin (samudaya) is not very clear, and they are called faith-practitioners. Their clear understanding of the truths of cessation and the path transforms them into Dharma-practitioners. The fourth type of person, in the four stages of ksanti, has not thoroughly observed the initial truth of suffering and considers the later three truths difficult, diligently observing them. Such a person enters the path of seeing, but their understanding of the initial truth of suffering is not very clear, and they are judged as faith-practitioners. Their clear understanding of the later three truths transforms them into Dharma-practitioners. The fifth type of person, in the four stages of ksanti, diligently observes all four truths. Such a person enters the path of seeing with extreme clarity regarding all four truths, entering the path of seeing, and is solely called a Dharma-practitioner. Among the five types of people, the first and last two are not called transformers of faculties, while the middle three are called transformers. The explanation of Sotapanna-magga (stream-enterer path) is roughly like this. Next, the Sotapanna-phala (stream-enterer fruit) is explained separately. The Sakadagami-magga (once-returner path) is also discussed together with the Sotapanna (stream-enterer) in one place. Within this, there are six aspects to distinguish in detail: first, to determine its nature; second, to explain gaining and losing; third, to explain how many fetters the Sotapanna (stream-enterer) has severed; fourth, to explain how many rebirths the Sotapanna (stream-enterer) will undergo; fifth, to explain ekabijin (one more birth); and sixth, to differentiate between sharp and dull faculties. Regarding determining the nature, the Sotapanna-phala (stream-enterer fruit) has noble qualities as its nature. Noble qualities differ, and generally speaking, there are three types: first, the fruit-nature, based on the practice of the Abhidharma.
分別唯第十六道比智心是其果體。得修分別通攝見諦十六聖心悉為果體。若依成實說無相后順舊空觀而為果體。二學等見。須陀果后遊觀無漏重緣諦理而不增進。三勝果道。須陀果后更起勝解進斷欲結。或一二品乃至六品。此行緣於何諦進斷煩惱。於四諦中趣緣一諦。問曰。何故前斷見惑四諦俱緣。此斷修惑唯緣一諦。釋言。前斷迷諦煩惱。凡於四諦通皆迷惑。故須通觀。此斷緣事貪瞋癡等非舍通迷。故於四諦趣緣一種能斷果后。問曰。此行既緣諦理。云何能斷緣事煩惱。若依毗曇觀細舍粗。是故能斷。若依成實一切煩惱皆取性起。觀空破性。為是能斷。問曰。此行所觀諦理為深於前能斷修惑。為與前同能斷修惑。若便更深深有何相。若當不深安能異斷。一釋。此行觀理更深故能異斷。但此深相階別難分。唯聖自覺叵以言別。其猶地地九品煩惱難可言別。亦如地地生得善根九品難分。雖不可別非無階降。此亦如是。又釋。此行觀理同前亦能異斷。何故如是。理雖同前數觀心地。數觀心明。故能異斷。如似一藥少服減病。多能盡病。非多盡病便有異藥。亦如一食少敢減饑。多食盡饑。非多盡饑令食不一。此亦如是。須陀聖德雖復無量要唯此三。辨體如此(此一門竟)。
次約前後論得論舍。先論舍義。問曰。須陀
【現代漢語翻譯】 現代漢語譯本： 只有第十六道比智心（Dharmakirti的心識，是比智的最高階段）才是它的果體（結果的本質）。能夠通過修行分別通達見諦（Darsana-satya，見真諦）的十六聖心（十六種聖者的心）都作為果體。如果依據《成實論》（Satya-siddhi-sastra）的觀點，那麼在無相（Nirakara，無形相）之後，順應舊有的空觀（Sunyata-darsana，對空性的觀察）作為果體。二者在見解上是相同的。須陀洹果（Srotapanna-phala，入流果）之後，通過遊觀無漏（Anasrava，無煩惱）重新緣于諦理（Satya，真諦），但不會增進。 三種殊勝的果道：須陀洹果之後，進一步生起殊勝的勝解（Adhimukti，殊勝的理解），進而斷除欲結（Kama-samyojana，對慾望的束縛），或者斷除一品二品乃至六品。這種修行緣于哪一諦來斷除煩惱呢？在四諦（Catur-arya-satya，四聖諦）中，趨向于緣於一諦。問：為什麼之前斷除見惑（Darsana-heya，見道所斷的煩惱）時，要緣於四諦，而現在斷除修惑（Bhavana-heya，修道所斷的煩惱）時，卻只緣於一諦呢？解釋說：之前斷除的是對真諦的迷惑，是對四諦普遍的迷惑，所以需要普遍地觀察。現在斷除的是緣於事相的貪瞋癡等煩惱，不是捨棄普遍的迷惑，所以在四諦中趨向于緣於一種，就能夠斷除果后的煩惱。問：這種修行既然緣于諦理，怎麼能夠斷除緣於事相的煩惱呢？如果依據毗曇（Abhidharma，阿毗達摩）的觀點，觀察細微的，捨棄粗大的，因此能夠斷除。如果依據《成實論》的觀點，一切煩惱都是執取自性（Svabhava，事物自身不變的性質）而生起的，通過觀察空性來破除自性，因此能夠斷除。問：這種修行所觀察的諦理，是比之前的更深，能夠斷除修惑，還是與之前的相同，能夠斷除修惑呢？如果更加深入，那麼有什麼樣的相狀？如果不是更深，又怎麼能夠不同地斷除呢？一種解釋是：這種修行觀察的道理更加深入，所以能夠不同地斷除。但是這種深入的相狀，階梯性的差別難以區分，只有聖者自己覺悟才能明白，難以用語言來區分。這就好像地地（Bhumi，菩薩的階位）之間的九品煩惱難以用語言區分，也像地地之間生得的善根九品難以區分。雖然不可區分，但並非沒有階梯性的下降。這也是如此。另一種解釋是：這種修行觀察的道理與之前相同，也能夠不同地斷除。為什麼會這樣呢？道理雖然與之前相同，但多次觀察心地，多次觀察心變得明亮，所以能夠不同地斷除。就像一種藥，少服可以減輕疾病，多服可以完全治癒疾病，但不能因為多服治癒疾病，就說藥不是同一種。也像一種食物，少吃可以減輕飢餓，多吃可以消除飢餓，但不能因為多吃消除飢餓，就說食物不是同一種。這也是如此。須陀洹聖者的功德雖然非常多，但主要就是這三種。辨別體性就是這樣（這一部分結束）。 接下來討論關於前後的獲得和捨棄。先討論捨棄的含義。問：須陀洹（Srotapanna，入流者）
【English Translation】 English version: Only the sixteenth path of wisdom-mind (Dharmakirti's mind, the highest stage of wisdom) is its resultant essence. Being able to cultivate and distinguish, universally encompassing the sixteen holy minds of seeing the truth (Darsana-satya, seeing the true nature of reality), all serve as the resultant essence. If based on the Satyasiddhi-sastra's view, then after the formless (Nirakara, without form), following the old contemplation of emptiness (Sunyata-darsana, observation of emptiness) serves as the resultant essence. The two schools have equal views. After the Srotapanna-phala (stream-enterer fruit), through wandering contemplation of the unconditioned (Anasrava, without defilements), re-engaging with the truth (Satya, reality), but without further advancement. Three kinds of superior path fruits: After the Srotapanna-phala, further arising superior understanding (Adhimukti, superior understanding), advancing in severing the fetters of desire (Kama-samyojana, bonds of desire), or one or two grades, even up to six grades. Which truth does this practice rely on to advance in severing afflictions? Among the Four Noble Truths (Catur-arya-satya), it tends to rely on one truth. Question: Why is it that previously, severing the afflictions of view (Darsana-heya, afflictions severed by the path of seeing), all four truths were relied upon, while now, severing the afflictions of cultivation (Bhavana-heya, afflictions severed by the path of cultivation), only one truth is relied upon? Explanation: Previously, what was severed was the delusion about the truth, which was a universal delusion about the four truths, so it was necessary to contemplate universally. Now, what is severed are afflictions such as greed, hatred, and delusion that arise from phenomena, not abandoning universal delusion, so among the four truths, tending to rely on one is able to sever the afflictions after the fruit. Question: Since this practice relies on the truth, how is it able to sever afflictions that arise from phenomena? If based on the Abhidharma's view, observing the subtle and abandoning the coarse, it is therefore able to sever. If based on the Satyasiddhi-sastra's view, all afflictions arise from grasping at self-nature (Svabhava, the inherent nature of things), and severing self-nature through contemplating emptiness is able to sever. Question: Is the truth contemplated by this practice deeper than before, able to sever the afflictions of cultivation, or is it the same as before, able to sever the afflictions of cultivation? If it is deeper, then what are its characteristics? If it is not deeper, how can it sever differently? One explanation is: This practice contemplates the truth more deeply, so it is able to sever differently. However, the characteristics of this depth, the gradational differences, are difficult to distinguish; only a holy being can realize it themselves, and it is difficult to distinguish with words. It is like the nine grades of afflictions between the Bhumis (Bhumi, stages of a Bodhisattva) being difficult to distinguish with words, and also like the nine grades of innate good roots between the Bhumis being difficult to distinguish. Although they cannot be distinguished, it is not that there is no gradational descent. This is also like that. Another explanation is: This practice contemplates the truth the same as before, and is also able to sever differently. Why is this so? Although the truth is the same as before, repeatedly contemplating the mind-ground, repeatedly contemplating the mind becomes clear, so it is able to sever differently. It is like one medicine, taking a small dose can reduce the illness, and taking a large dose can completely cure the illness, but it is not that the medicine is different because a large dose cures the illness. It is also like one food, eating a little can reduce hunger, and eating a lot can eliminate hunger, but it is not that the food is not the same because eating a lot eliminates hunger. This is also like that. Although the virtues of a Srotapanna are numerous, they are mainly these three. Discriminating the essence is like this (this section ends). Next, discussing gaining and abandoning in terms of before and after. First, discussing the meaning of abandoning. Question: Srotapanna (stream-enterer)
得果之時為舍前向為當不捨。若依毗曇證果之時定舍前向。舍有二種。一約行修。不行名舍。道比智時前十五心不現行故。二約得修。得斷名舍。因得斷已果得生故。若依成實亦舍。以實細分因心謝已果心現前。名之為舍。相續論之因滿為果。非舍前得。名為不捨。問曰。須陀修增進道。向斯陀時舍前果不。釋言。不捨。何故如是。證果心深所以不捨。又復須陀雖起勝行唯依前果而自息止。為是不捨。次論得義。問曰。須陀證初果時。為得前向合為後果。為當不得。此如前釋。依如毗曇修有二種。一是行修。二是得修。若據行修果中唯有道比智心無前十五。若據得修得於前向合為後果。是義云何。證初果時舍前向中十五別得。一總得生得道比智。並得向中十五無漏合為須陀。問曰。為當直得向中所得功德合為後果。亦得向中能得之得為後果乎。義解不定。一義釋之。唯得所得無漏功德合為後果。不得能得。何故如是。所得法體體有彼此通成之義。故復得之。能得之得非正法體。彼此局別。無有彼此通成之義。為是不得。又復所得心法為主。心法寬通一起之者必有種類成在未來。未來有其可起義故。后復得之合以為果。得非心法。無有寬通在未來義。故后不得合成其果。以有此別。是故論中說。舍前得更起果得。得於前
【現代漢語翻譯】 現代漢語譯本 證得果位之時，是捨棄之前的趨向，還是不捨棄？如果依照《阿毗達摩論》（Abhidhamma，佛教論藏），證得果位之時，必定捨棄之前的趨向。捨棄有兩種：一是就修行而言，不行持就叫做捨棄。在道比智（道類智，the wisdom of the path）生起時，之前的十五個心念不再現行，所以是捨棄。二是就證得而言，斷除煩惱就叫做捨棄。因為在因位上斷除了煩惱，果位自然生起。如果依照《成實論》（Satyasiddhi Shastra，佛教論書），也是捨棄。因為從真實的細微處分析，因位的心念謝滅之後，果位的心念現前，這叫做捨棄。而《相續論》（Samaya Sutra，推測為討論相續的論典）認為，因圓滿就是果，不是捨棄之前的而得到新的，所以叫做不捨棄。 問：須陀洹（Sotapanna，預流果）修習增進之道，趨向斯陀含（Sakadagami，一來果）時，捨棄之前的果位嗎？ 答：不捨棄。為什麼這樣說呢？因為證果的心念深刻，所以不捨棄。而且，須陀洹即使生起更殊勝的修行，也只是依憑之前的果位而止息，因此是不捨棄。 接下來討論證得的意義。問：須陀洹證得初果時，是得到之前的趨向，合併爲後來的果位，還是沒有得到？ 答：這如同之前的解釋。依照《阿毗達摩論》，修行有兩種：一是行修，二是得修。如果就行修而言，果位中只有道比智的心念，沒有之前的十五個心念。如果就得修而言，得到之前的趨向，合併爲後來的果位。這是什麼意思呢？證得初果時，捨棄之前的趨向，在其中又特別得到十五種功德：一是總的得到，生起得到道比智，並且得到趨向中的十五種無漏功德，合併成為須陀洹。 問：是直接得到趨向中所得到的功德，合併爲後來的果位呢？還是也得到趨向中能得到的『得』，作為後來的果位呢？ 答：對此義理的解釋並不確定。一種解釋認為，只是得到所得到的無漏功德，合併爲後來的果位，沒有得到能得到的『得』。為什麼這樣說呢？因為所得到的法體，具有彼此共通成就的意義，所以可以再次得到。而能得到的『得』，不是真正的法體，彼此侷限分別，沒有彼此共通成就的意義，因此是不能得到的。而且，所得到的是心法為主，心法寬廣通達，一旦生起，必定有同類的功德在未來成就。未來有可以生起的意義，所以後來可以再次得到，合併成為果位。而『得』不是心法，沒有寬廣通達，在未來生起的意義，所以後來不能得到，合併成為果位。因為有這樣的區別，所以論中說，捨棄之前的『得』，重新生起果位的『得』，得到之前的功德。
【English Translation】 English version When attaining a fruition, is the previous direction abandoned, or is it not abandoned? According to the Abhidhamma (Abhidhamma, Buddhist philosophical texts), when attaining a fruition, the previous direction is definitely abandoned. There are two types of abandonment: one is in terms of practice, where non-practice is called abandonment. Because the previous fifteen mental moments do not manifest when the wisdom of the path (Dhyana-jnana, the wisdom of the path) arises, it is abandonment. The second is in terms of attainment, where the cutting off of defilements is called abandonment. Because defilements are cut off in the cause, the fruition naturally arises. According to the Tattvasiddhi Shastra (Satyasiddhi Shastra, Buddhist treatise), it is also abandonment. Because, from a truly subtle analysis, after the mental moment of the cause ceases, the mental moment of the fruition manifests, this is called abandonment. However, the Samaya Sutra (Samaya Sutra, presumed to be a text discussing continuity) believes that the fulfillment of the cause is the fruition, not abandoning the previous and obtaining the new, so it is called non-abandonment. Question: When a Stream-enterer (Sotapanna, one who has entered the stream) cultivates the path of progress, moving towards a Once-returner (Sakadagami, one who returns once), does he abandon the previous fruition? Answer: He does not abandon it. Why is this so? Because the mental moment of attaining the fruition is profound, so it is not abandoned. Moreover, even if the Stream-enterer arises with more excellent practice, he only relies on the previous fruition to cease, therefore it is not abandoned. Next, we discuss the meaning of attainment. Question: When a Stream-enterer attains the first fruition, does he obtain the previous direction and merge it into the subsequent fruition, or does he not obtain it? Answer: This is like the previous explanation. According to the Abhidhamma, there are two types of practice: one is practice in action, and the other is practice in attainment. If we consider practice in action, in the fruition there is only the mental moment of the wisdom of the path, without the previous fifteen mental moments. If we consider practice in attainment, the previous direction is obtained and merged into the subsequent fruition. What does this mean? When attaining the first fruition, abandoning the previous direction, one specifically obtains fifteen kinds of merits within it: first, a general attainment, the arising of obtaining the wisdom of the path, and obtaining the fifteen unconditioned merits in the direction, merging to become a Stream-enterer. Question: Is it that one directly obtains the merits obtained in the direction and merges them into the subsequent fruition? Or does one also obtain the 'obtaining' of being able to obtain in the direction, as the subsequent fruition? Answer: The explanation of this meaning is not certain. One explanation believes that one only obtains the unconditioned merits that have been obtained, merging them into the subsequent fruition, and does not obtain the 'obtaining' of being able to obtain. Why is this so? Because the substance of the dharma that has been obtained has the meaning of mutual common accomplishment, so it can be obtained again. However, the 'obtaining' of being able to obtain is not a true dharma substance, it is limited and distinct from each other, and does not have the meaning of mutual common accomplishment, therefore it cannot be obtained. Moreover, what is obtained is primarily mental dharma, and mental dharma is broad and pervasive. Once it arises, there must be similar merits that will be accomplished in the future. Because the future has the meaning of being able to arise, it can be obtained again later and merged into the fruition. However, 'obtaining' is not mental dharma, it does not have the meaning of being broad and pervasive and arising in the future, so it cannot be obtained later and merged into the fruition. Because there is such a distinction, the treatise says that one abandons the previous 'obtaining' and newly arises the 'obtaining' of the fruition, obtaining the previous merits.
法合為果矣。又更解釋。正得前法兼得前得。合為後果理亦無傷。故論中問曰。若得有得有無窮過。論自釋言。無窮何苦。問曰。若使果得起時通得前得。何名為斷何名為舍。雖復得之非彼種類。故得名舍。毗曇如是。若依成實唯立行修無得修修義。是故不說得於前向合為後果。問曰。須陀起于勝行向斯陀時。有得前果成後向不。釋言。不得起後向時前果不捨。故無異得。得舍如是(此二門竟)。
次論須陀斷結多少。經說。須陀唯斷三結。所謂身見戒取及疑。問曰。經說。須陀洹人所斷煩惱猶如縱廣四十里池。其餘在者如一渧。云何復言唯斷三結。釋言。須陀所斷實多。以四義故偏說此三。一以此三是諸惑本舉此攝余。故偏說三。云何惑本。迷諦十使須陀悉斷。就十使中五見及疑唯障見諦。須陀斷盡偏與斷名。貪瞋癡慢通障見修。障見諦者須陀斷盡。障修道者須陀未除。由斷未盡不與斷名。就彼所斷六使之中三本三隨。身見是本。邊見隨。戒取是本。見取隨。疑心是本邪見隨。經中就本說除三使未亦隨故但說三。二以此三重故偏說。如涅槃釋。譬如世間王來王去。雖多臣流以王重故世人偏說。此三如是重故偏說。此云何重。彼經釋言。一切眾生常所起故。又難覺故。如病常發為重病。又難識知名為重病。此三
【現代漢語翻譯】 現代漢語譯本：法與合為果。更進一步解釋，正確地獲得先前的法，並獲得先前的獲得，合起來成為後果，這個道理也沒有什麼問題。所以論中問道：『如果獲得有獲得，就會有無窮的過失。』論自己解釋說：『無窮有什麼苦呢？』問道：『如果使果生起時，同時獲得先前的獲得，那還叫什麼斷，叫什麼舍呢？』雖然又獲得了，但不是原來的種類，所以可以叫做舍。毗曇宗是這樣認為的。如果按照成實宗的觀點，只設立修行，沒有獲得修行的說法，所以不說獲得先前的階段，合起來成為後果。問道：『須陀洹（Srotapanna，入流果）從勝行進入斯陀含（Sakadagamin，一來果）的階段時，是獲得了先前的果，成就了後來的階段嗎？』解釋說：『沒有獲得，生起後來的階段時，先前的果並沒有捨棄，所以沒有額外的獲得。』獲得和捨棄就是這樣（這兩個方面結束）。 接下來討論須陀洹斷除煩惱的多少。《經》中說，須陀洹只斷除了三種結，即身見（Satkayadristi，認為五蘊為我）、戒禁取見（Silabbataparamasa，執取不正戒律）和疑（Vicikitsa，懷疑佛法僧）。問道：『《經》中說，須陀洹所斷除的煩惱，就像縱橫四十里的池塘，剩下的煩惱就像一滴水，為什麼又說只斷除了三種結呢？』解釋說：『須陀洹所斷除的煩惱確實很多，因為四個原因，所以偏重地說這三種。』第一，因為這三種是各種迷惑的根本，舉出這三種就可以涵蓋其餘的迷惑，所以偏重地說這三種。什麼是迷惑的根本呢？迷惑真諦的十使（Dasakusala，十種不善業）須陀洹全部斷除了。在十使中，五見（五種錯誤的見解）和疑，只障礙見諦（Darsanasatya，見真理）。須陀洹斷盡了這些，所以特別給予斷除的名稱。貪（Raga，貪慾）、嗔（Dvesha，嗔恨）、癡（Moha，愚癡）、慢（Mana，傲慢）既障礙見諦，也障礙修道（Bhavanamarga，修行的道路）。障礙見諦的，須陀洹已經斷盡了；障礙修道的，須陀洹還沒有去除。因為斷除得不徹底，所以不給予斷除的名稱。在所斷除的六使中，有三種是根本，三種是隨從。身見是根本，邊見（Antagrahadristi，執著于斷常二邊的見解）是隨從；戒禁取見是根本，見取（Dristiparamarsa，執著于自己見解的錯誤知見）是隨從；疑心是根本，邪見（Mithyadristi，錯誤的見解）是隨從。《經》中就根本來說，斷除了三種，沒有說隨從，所以只說了三種。第二，因為這三種是重要的，所以偏重地說。就像《涅槃經》的解釋，譬如世間，國王來了又去，雖然有很多臣子，但因為國王重要，所以世人偏重地說國王。這三種也是這樣，因為重要所以偏重地說。這怎麼重要呢？那部經解釋說，一切眾生經常生起，又難以察覺。就像疾病經常發作是重病，又難以識別也稱為重病。這三種也是這樣。
【English Translation】 English version: The Dharma combined becomes the fruit. Further explanation: correctly obtaining the previous Dharma and obtaining the previous attainment, combined to become the subsequent fruit, this principle is also without fault. Therefore, the treatise asks: 'If obtaining has obtaining, there will be infinite faults.' The treatise itself explains: 'What is the suffering of infinity?' It asks: 'If the arising of the fruit simultaneously obtains the previous attainment, what is called cessation and what is called abandonment?' Although it is obtained again, it is not of the original kind, so it can be called abandonment. This is the view of the Sarvastivada. If according to the Satyasiddhi School, only practice is established, there is no saying of obtaining practice, so it is not said that obtaining the previous stage combines to become the subsequent fruit. It asks: 'When a Srotapanna (入流果, Stream-enterer) enters the stage of Sakadagamin (一來果, Once-returner) from superior practice, does he obtain the previous fruit and achieve the subsequent stage?' It explains: 'There is no obtaining; when the subsequent stage arises, the previous fruit is not abandoned, so there is no additional obtaining.' Obtaining and abandoning are like this (these two aspects are finished). Next, we discuss how much defilement a Srotapanna has eliminated. The Sutra says that a Srotapanna only eliminates three fetters, namely Satkayadristi (身見, self-view), Silabbataparamasa (戒禁取見, clinging to rites and rituals), and Vicikitsa (疑, doubt). It asks: 'The Sutra says that the defilements eliminated by a Srotapanna are like a pond forty li in length and breadth, and the remaining defilements are like a drop of water. Why does it say that only three fetters are eliminated?' It explains: 'The defilements eliminated by a Srotapanna are indeed many, but because of four reasons, these three are emphasized.' First, because these three are the root of all delusions, mentioning these three can encompass the remaining delusions, so these three are emphasized. What is the root of delusion? The ten unwholesome actions (Dasakusala, 十種不善業) that delude the truth are all eliminated by the Srotapanna. Among the ten unwholesome actions, the five views and doubt only obstruct seeing the truth (Darsanasatya, 見真理). The Srotapanna has completely eliminated these, so it is specifically given the name of elimination. Raga (貪, greed), Dvesha (嗔, hatred), Moha (癡, delusion), and Mana (慢, pride) both obstruct seeing the truth and obstruct the path of cultivation (Bhavanamarga, 修行的道路). Those that obstruct seeing the truth have been completely eliminated by the Srotapanna; those that obstruct the path of cultivation have not yet been removed by the Srotapanna. Because the elimination is not thorough, it is not given the name of elimination. Among the six unwholesome actions that have been eliminated, three are fundamental and three are subordinate. Self-view is fundamental, Antagrahadristi (邊見, extreme views) is subordinate; clinging to rites and rituals is fundamental, Dristiparamarsa (見取, holding onto views) is subordinate; doubt is fundamental, Mithyadristi (邪見, wrong view) is subordinate. The Sutra speaks of the elimination of the three fundamental ones, without mentioning the subordinate ones, so it only speaks of three. Second, because these three are important, they are emphasized. Just like the explanation in the Nirvana Sutra, for example, in the world, when a king comes and goes, although there are many ministers, because the king is important, people emphasize the king. These three are also like this, because they are important, they are emphasized. How are they important? That Sutra explains that all sentient beings frequently arise from them, and they are difficult to detect. Just like a disease that frequently occurs is a serious disease, and one that is difficult to identify is also called a serious disease. These three are also like this.
爾。眾生恒起不覺為過故曰重矣。三以此三能為一切戒定慧等三學大怨所以偏說。云何為怨。隨相粗對取障戒。名為戒怨。疑蓋障定。名為定怨。身見障慧。名為慧怨。依毗婆娑則不如是。彼說。身見能為戒怨。計神是常苦樂不返不畏業果。縱情作罪。妨修凈戒故為戒怨。戒取定怨。取戒為道妨修勝靜故為定怨。疑為慧怨。于境猶預不能決了。坊于正智故為慧怨。四隨化說三。如涅槃釋。或有眾生聞說須陀斷無量結退心不求。故但說三。所斷如是(此三門竟)。
大乘義章卷第十七(本終)
大乘義章卷第十七(末)
遠法師撰
次明須陀受生多少。于中曲有四門分別。一明須陀受身多少。二明潤惑品數多少。三明煩惱潤生多少。四明斷惑損生多少。初言受生身多少者。須陀有四。其第一人現修進得阿羅漢果。則于現身入般涅槃。其第二人現修進得阿那含果上界受身。或受一生或二三四乃至極多。或受十五或受十六。言十五者。有樂定人四禪遍生有十一身。初禪二處。上三禪地各有三處。合為十一。加四空處故有十五。言十六者。有樂慧人四禪遍生有十一身。加五凈居故有十六。此等差別廣如后釋。其第三人現身修得斯陀含果欲界受身。於人天中多受二生少受一生。其第四人于現在世唯證初
【現代漢語翻譯】 現代漢語譯本： 爾。眾生常常因為不覺悟而犯錯，所以說罪過深重。這三種煩惱能成為一切戒、定、慧等三學的大怨敵，所以特別說明。什麼是怨敵呢？隨順表面的粗淺對治，執取障礙戒律，稱為戒怨。疑惑和昏沉障礙禪定，稱為定怨。身見（認為身體是真實存在的錯誤觀念）障礙智慧，稱為慧怨。依據《毗婆娑論》的說法則不是這樣。該論說，身見能成為戒怨，因為執著神識是常存的，貪圖苦樂，不相信業報，放縱自己的慾望作惡，妨礙修持清凈的戒律，所以是戒怨。戒取（執著于戒律形式）是定怨，因為執著于戒律形式為道，妨礙修持殊勝的禪定，所以是定怨。疑惑是慧怨，因為對於境界猶豫不決，不能果斷了結，妨礙正確的智慧，所以是慧怨。隨順教化而說三種煩惱，如《涅槃經》的解釋。或者有的眾生聽說斷除須陀洹（Srotapanna，入流果）能斷除無量煩惱，反而退縮不求，所以只說三種煩惱。所要斷除的煩惱就是這樣（這三種煩惱的說明結束）。
《大乘義章》卷第十七（本卷終）
《大乘義章》卷第十七（末）
遠法師 撰
接下來闡明須陀洹（Srotapanna，入流果）受生的次數。其中大概有四個方面需要分別說明。一是說明須陀洹受身的次數多少。二是說明滋潤迷惑的品類數量多少。三是說明煩惱滋潤生命（輪迴）的次數多少。四是說明斷除迷惑減少生命（輪迴）的次數多少。首先說受生的次數多少。須陀洹有四種。第一種人現在修行精進，證得阿羅漢果（Arhat），就在現世入般涅槃（Parinirvana，完全的涅槃）。第二種人現在修行精進，證得阿那含果（Anagamin，不還果），在上界受生，或者受一生，或者二三四生，乃至最多受十五生或者十六生。說十五生，是指喜歡禪定的人，在四禪天普遍受生，共有十一個身體。初禪有兩處，上三禪天各有三處，合起來是十一個。加上四空處，所以有十五個。說十六生，是指喜歡智慧的人，在四禪天普遍受生，共有十一個身體。加上五凈居天（Suddhavasa），所以有十六個。這些差別詳細的解釋在後面。第三種人現在修行證得斯陀含果（Sakrdagamin，一來果），在欲界受生，在人天之中大多受二生，少數受一生。第四種人于現在世僅僅證得初果。
【English Translation】 English version: They constantly commit errors due to non-awakening, hence the saying 'heavy'. These three can become great enemies of the three learnings of precepts, concentration, and wisdom, hence the special mention. What are these enemies? Following superficial and coarse treatments, grasping and obstructing precepts is called the 'precept enemy'. Doubt and torpor obstruct concentration, called the 'concentration enemy'. Self-view (the mistaken notion that the body is real) obstructs wisdom, called the 'wisdom enemy'. According to the Vibhasa, it is not like this. It says that self-view can be the precept enemy because clinging to the idea that the spirit is permanent, craving pleasure and fearing suffering, not believing in karmic consequences, indulging desires and committing sins, hindering the cultivation of pure precepts, hence it is the precept enemy. Precept-grasping (clinging to the form of precepts) is the concentration enemy because clinging to the form of precepts as the path hinders the cultivation of superior concentration, hence it is the concentration enemy. Doubt is the wisdom enemy because being hesitant about objects, unable to decisively conclude, hindering correct wisdom, hence it is the wisdom enemy. Speaking of three enemies according to the needs of teaching, as explained in the Nirvana Sutra. Or some beings, upon hearing that cutting off the Srotapanna (stream-enterer) can cut off immeasurable afflictions, retreat and do not seek it, hence only three afflictions are mentioned. The afflictions to be cut off are like this (the explanation of these three enemies ends).
Mahayana Meaning Chapter, Volume 17 (End of this volume)
Mahayana Meaning Chapter, Volume 17 (End)
Composed by Dharma Master Yuan
Next, clarify the number of rebirths of a Srotapanna (stream-enterer). Within this, there are roughly four aspects to be distinguished. First, explain the number of bodies a Srotapanna receives. Second, explain the number of categories of defilements that nourish. Third, explain the number of times afflictions nourish life (samsara). Fourth, explain the number of times cutting off defilements reduces life (samsara). First, speaking of the number of rebirths. There are four types of Srotapannas. The first type cultivates diligently in the present life and attains the Arhat fruit, entering Parinirvana (complete Nirvana) in the present life. The second type cultivates diligently in the present life and attains the Anagamin (non-returner) fruit, receiving rebirth in the upper realms, either receiving one rebirth, or two, three, four, up to a maximum of fifteen or sixteen rebirths. Saying fifteen rebirths refers to those who enjoy concentration, universally reborn in the four dhyana heavens, having eleven bodies. The first dhyana has two places, and the upper three dhyana heavens each have three places, totaling eleven. Adding the four formless realms, there are fifteen. Saying sixteen rebirths refers to those who enjoy wisdom, universally reborn in the four dhyana heavens, having eleven bodies. Adding the five Suddhavasa (Pure Abodes), there are sixteen. These differences are explained in detail later. The third type cultivates and attains the Sakrdagamin (once-returner) fruit in the present life, receiving rebirth in the desire realm, mostly receiving two rebirths in the human and heavenly realms, and rarely receiving one rebirth. The fourth type only attains the first fruit in the present life.
果欲界受身。或受一生或二三四乃至極多。受七生往來十四生。死此之十四於人天中往來受之。不得類並。何故如是。以其覺苦厭離心故。此須陀洹曾以觀苦覺苦心盛。人中受生則覺人苦求生天中。天中受生復覺天過求生人中。為是不併。問曰。于彼十四生中何處先生。是義不定。人中得道舍人身已先住天中。天中得道舍天身已先生人中。故雜心云。人中超升人間滿七。天亦如是。問曰。何故極唯七返不增不減。業力持故不減七返。道力制故不過七返。又復業力勢極如此。如七藥樹七步毒蛇七日之藥七世事等。問曰。此人過七返已唯得涅槃有生上者。經論不同。依如毗曇及成實論。一切聖人慾界地中曾經生者。厭苦情深悉不上生。欲界身中定得涅槃。依阿育王傳經所說有上生者。彼經宣說。有一經生病須陀洹優波麹多化生五凈。明得上生。化之因緣備如經說。須陀差別義有四階。此四人中初一名為現般須陀。中二名為現進須陀。后一名為受生須陀。次第二門約就欲界受生須陀明其潤生煩惱品數。潤生煩惱粗分為三。細分為九。中分為五。粗分三者。謂。上中下。此義不定。就過論之粗惑過重說之為上。細惑過微說以為下。非粗非細說名為中。若據功力粗惑浮淺。障道力微說以為下。細惑根深。障道力強說之為上。中惑
【現代漢語翻譯】 現代漢語譯本 如果（證得）欲界（的果位）而受生，或者只受一生，或者兩三四生，乃至最多受七生，往來（生死）十四生。死於此（人道），就在人天之中往來受生這十四次，不會連續在同一道（人或天）中。為什麼會這樣呢？因為他們覺悟到痛苦，有厭離之心。這位須陀洹（Sotapanna，入流者）曾經以觀察痛苦、覺悟痛苦的心非常強烈。在人中受生時，就覺悟到人間的痛苦，而求生天界；在天界受生時，又覺悟到天界的過患，而求生人間。因此不會連續在同一道中。問：在這十四生中，會在哪裡先受生呢？這並不一定。在人間得道，捨棄人身後，會先住在天界；在天界得道，捨棄天身後，會先在人間受生。所以《雜心論》說：『在人間超越（生死），人間滿七（次）；在天界也是這樣。』問：為什麼最多隻有七次往返，不多也不少呢？因為業力維持，所以不會少於七次往返；因為道力制約，所以不會超過七次往返。而且業力的力量也只能到這種程度。就像七藥樹、七步毒蛇、七日之藥、七世之事等等（都有其極限）。問：這個人過了七次往返之後，只能證得涅槃，還是有更往上的生處呢？經論的說法不同。依照《毗曇》（Abhidhamma）和《成實論》的說法，一切在欲界地中曾經受生的聖人，因為厭離痛苦的心情很深，都不會再往上生，一定會在欲界身中證得涅槃。依照《阿育王傳》所說的經文，也有往上生的情況。那部經宣說，有一位一生補處（Ekajatika）的病須陀洹優波麹多（Upagupta），化生於五凈居天（Suddhavasa），表明了他往上生。化生的因緣在經中有詳細的說明。須陀洹的差別義有四個階段。這四種人中，第一種名為現般須陀洹（ditthadhammaparibbutti），中間兩種名為現進須陀洹（kolankola, ekabiji），最後一種名為受生須陀洹（sattakkhattuparama）。其次，第二種分類是就欲界受生的須陀洹，說明其潤生煩惱的品數。潤生煩惱粗略分為三種，細分為九種，中等分為五種。粗略的三種是：上、中、下。這個定義是不確定的。就（煩惱的）過患來說，粗重的迷惑過患嚴重，就說是上；細微的迷惑過患輕微，就說是下；非粗非細就說是中。如果根據（斷惑的）功力來說，粗重的迷惑浮淺，障礙道力的力量微弱，就說是下；細微的迷惑根深蒂固，障礙道力的力量強大，就說是上；中等的迷惑（就是中）。
【English Translation】 English version If one receives a body in the desire realm (Kama-dhatu) after attaining the fruit (of Sotapanna), they may receive one life, or two, three, or four lives, up to a maximum of seven lives, going back and forth (in samsara) for fourteen lives. Having died here (in the human realm), they will be reborn among humans and devas for these fourteen times, without continuously being reborn in the same realm (human or deva). Why is this so? Because they have awakened to suffering and have a mind of renunciation. This Sotapanna (stream-enterer) once had a very strong mind of observing suffering and awakening to suffering. When reborn in the human realm, they awaken to the suffering of humans and seek rebirth in the heavens. When reborn in the heavens, they again awaken to the faults of the heavens and seek rebirth in the human realm. Therefore, they do not continuously remain in the same realm. Question: Among these fourteen lives, where will they be reborn first? This is not certain. Having attained the path in the human realm, after abandoning the human body, they will first dwell in the heavens. Having attained the path in the heavens, after abandoning the heavenly body, they will first be reborn in the human realm. Therefore, the Tsa-hsin (雜心論) says: 'Having transcended (samsara) in the human realm, they will complete seven (rebirths) in the human realm; it is the same in the heavens.' Question: Why is it that there are only seven returns at most, neither more nor less? Because the power of karma maintains it, so it will not be less than seven returns; because the power of the path restrains it, so it will not exceed seven returns. Moreover, the power of karma only extends to this extent. Like the seven-medicine tree, the seven-step poisonous snake, the seven-day medicine, the seven-lifetime affairs, etc. (all have their limits). Question: After this person has passed seven returns, can they only attain Nirvana, or are there higher realms of rebirth? The scriptures and treatises differ in their explanations. According to the Abhidhamma (毗曇) and the Tattvasiddhi Shastra (成實論), all the sages who have been born in the desire realm, because their minds are deeply disgusted with suffering, will not be reborn in higher realms, and they will definitely attain Nirvana in the body of the desire realm. According to the scriptures mentioned in the Ashokavadana (阿育王傳), there are cases of rebirth in higher realms. That scripture states that there was a Ekajatika (一生補處, one life remaining) sick Sotapanna, Upagupta (優波麹多), who was born by transformation in the Pure Abodes (Suddhavasa, 五凈居天), indicating that he was reborn in a higher realm. The causes and conditions for this transformation are explained in detail in the scripture. There are four stages of difference in Sotapannas. Among these four types of people, the first is called ditthadhammaparibbutti (現般須陀洹, Sotapanna who attains Nirvana in this life), the middle two are called kolankola and ekabiji (現進須陀洹, Sotapannas who make progress), and the last is called sattakkhattuparama (受生須陀洹, Sotapanna who has seven more rebirths). Secondly, the second classification is based on the Sotapannas who are reborn in the desire realm, explaining the number of categories of defilements that fuel rebirth. The defilements that fuel rebirth are roughly divided into three types, finely divided into nine types, and moderately divided into five types. The three rough types are: superior, middle, and inferior. This definition is uncertain. In terms of the faults (of the defilements), the faults of coarse delusions are serious, so they are called superior; the faults of subtle delusions are slight, so they are called inferior; neither coarse nor subtle is called middle. If based on the power (of cutting off defilements), coarse delusions are superficial, and the power that obstructs the path is weak, so they are called inferior; subtle delusions are deeply rooted, and the power that obstructs the path is strong, so they are called superior; middle delusions (are middle).
異前說名為中。故經宜說。無明住地其力最上。今此且依初義分之。粗惑為上。細名為下。兩楹說中。細分九者。粗中三品。所謂上上上中上下。中惑亦三。所謂中上中中中下。細惑亦三。所謂下上下中下下。中分分五者。謂為下中上上中上上于中。初二名為上上。次二上中。次二名上。次二名中。后一名下。此五與彼五階熏禪五階分善其義相似。問曰。分九便足何勞說五。今為約此明潤多少故須辨之。次第三門明其煩惱潤生多少。于中曲有三門分別。一明諸惑有潤不潤。二明用惑潤生不同。三明諸惑潤生多少。初言諸惑潤不潤者。有人宣說九品惑中有乘斷者不能潤生。不乘斷者用之潤生。此義不然。乘斷已竟可不潤生。未斷之時何為不潤。當知。一切齊能潤生。但潤有二。一者現起親潤受生。二者成就冥助資潤。其乘斷者未斷之時得有冥助資潤之義。亦有現起親潤之義。云何得有。義如后釋(此一門竟)。
次明用惑潤生不同。于彼九品修惑之中何者現起親潤受生。何者成就資潤受生。隨次論之所有惑中最上粗品緣中現起親潤受生。余悉成就資潤受生。據實論之惑起無序。發業潤生例非一準。惑上中下不可一定。是義云何。于受生時有人鈍根。或睹勝緣起增上結。則用此結親潤受生。中下資助。有人中根。或
【現代漢語翻譯】 現代漢語譯本 之前所說的『中』，是指中間狀態。所以經文應該這樣說：無明住地（Avidya-bhumi，無明的駐留地）的力量最為強大。現在這裡暫且按照最初的含義來劃分，粗重的迷惑稱為『上』，細微的稱為『下』。兩楹（兩個柱子）之間稱為『中』。細分九品，粗惑分為三品，即上上、上中、上下。中惑也分為三品，即中上、中中、中下。細惑也分為三品，即下上、下中、下下。『中』又可以細分為五品，即下中、上上、中上、上于中。最初的兩種稱為上上，其次的兩種稱為上中，再次的兩種稱為上，再次的兩種稱為中，最後一種稱為下。這五品與五階禪（dhyana，禪那）的五階分善在意義上相似。有人問：分為九品就足夠了，為什麼還要說五品？現在是爲了約略說明煩惱潤生的多少，所以需要辨別。接下來第三門說明煩惱潤生的多少，其中大概有三門分別。一是說明諸惑有潤生和不潤生的；二是說明用惑潤生的不同；三是說明諸惑潤生的多少。首先說諸惑潤不潤生，有人宣說九品惑中，有被乘（yana，交通工具，這裡指修行）斷除的就不能潤生，沒有被乘斷除的就用來潤生。這種說法不對。乘斷已經完成的當然可以不潤生，但未斷除的時候為什麼不潤生呢？應當知道，一切惑都能潤生，但潤生有兩種：一是現起親潤受生，二是成就冥助資潤。被乘斷除的惑，在未斷除的時候，還有冥助資潤的意義，也有現起親潤的意義。為什麼會有呢？意義在後面解釋（這一門結束）。 其次說明用惑潤生的不同。在那九品修惑之中，哪些是現起親潤受生，哪些是成就資潤受生？依次論述，所有惑中最上等的粗品，緣于『中』而現起親潤受生，其餘的都是成就資潤受生。但據實論述，惑的生起沒有順序，發業潤生並非只有一個標準。惑的上中下不可一定。這是什麼意思呢？在受生的時候，有人根器遲鈍，或者看到殊勝的因緣而生起增上結（adhimukti，勝解），就用這個結親潤受生，中下品資助。有人根器中等，或者...
【English Translation】 English version The previously mentioned 'middle' refers to the intermediate state. Therefore, the sutra should state: Avidya-bhumi (the ground of ignorance) has the greatest power. Now, let's provisionally divide it according to the initial meaning: coarse delusions are called 'superior,' and subtle ones are called 'inferior.' The space between two pillars is called 'middle.' Subdividing into nine categories, coarse delusions are divided into three grades: superior-superior, superior-middle, and superior-inferior. Middle delusions are also divided into three grades: middle-superior, middle-middle, and middle-inferior. Subtle delusions are also divided into three grades: inferior-superior, inferior-middle, and inferior-inferior. The 'middle' can be further subdivided into five grades: inferior-middle, superior-superior, middle-superior, superior to middle, and superior to superior. The first two are called superior-superior, the next two are called superior-middle, the next two are called superior, the next two are called middle, and the last one is called inferior. These five grades are similar in meaning to the five stages of the five stages of dhyana (meditation) in dividing goodness. Someone asks: Dividing into nine categories is sufficient, why bother to talk about five? Now, it is necessary to distinguish in order to roughly explain the amount of affliction that nourishes rebirth. Next, the third section explains the amount of affliction that nourishes rebirth, in which there are roughly three sections to distinguish. First, it explains whether all afflictions nourish rebirth or not; second, it explains the different ways of using afflictions to nourish rebirth; third, it explains the amount of afflictions that nourish rebirth. First, regarding whether all afflictions nourish rebirth or not, some people proclaim that among the nine grades of afflictions, those that have been severed by a yana (vehicle, here referring to practice) cannot nourish rebirth, and those that have not been severed are used to nourish rebirth. This statement is incorrect. Of course, those that have been severed by the yana cannot nourish rebirth, but why don't those that have not been severed nourish rebirth? It should be known that all afflictions can nourish rebirth, but there are two types of nourishment: one is the direct nourishment of arising in the present, and the other is the nourishing assistance of accomplishment. Afflictions that have been severed by the yana, when they have not been severed, still have the meaning of nourishing assistance, and also have the meaning of direct nourishment of arising in the present. Why is this so? The meaning will be explained later (this section ends). Next, it explains the different ways of using afflictions to nourish rebirth. Among those nine grades of afflictions to be cultivated, which ones directly nourish rebirth by arising in the present, and which ones nourish rebirth by accomplishment? Discussing them in order, the coarsest grade of all afflictions, due to the 'middle,' directly nourishes rebirth by arising in the present, and all the rest nourish rebirth by accomplishment. But in reality, the arising of afflictions has no order, and the nourishing of rebirth by karma is not a single standard. The superior, middle, and inferior of afflictions cannot be determined. What does this mean? At the time of rebirth, some people have dull faculties, or see superior conditions and give rise to adhimukti (increased understanding), and use this knot to directly nourish rebirth, with the middle and inferior grades assisting. Some people have medium faculties, or...
對中緣起中品結。即用此結親潤受生。上下煩惱成而隨助。有人利根。或逢弱緣起下品結。則用此結親潤受生。上中隨助。上結生者受身必多。中結次少。下結最少。為是須陀九品煩惱雖全未斷不妨受生多少不定。以是義故九品惑中。應乘斷者亦得現起潤業受生資助已竟(此二門竟)。
次明諸惑潤生多少。經論之中文無定判。然今且可準義論之。九品惑中最初二品。五品分別同是上上。品類同故齊潤三生。于中初品獨潤三生。余結資助潤十四生。于中后品獨潤三生。余結資助潤十一生。此云何知。彼第三品第四品結各潤二生。此初二品粗于彼結。故潤三生。與彼相鄰不得過三。又余品結二品。二品潤生齊等。以後類前最初二品同潤三生。問曰。此二同潤三生。有何差別。初品粗強受生速疾。后品惑微受生遲遲。如人見物貪強疾取貪微后取。又初品粗受報粗劣。后品惑微受報精勝。又復初品粗強有力。定潤三生。后品劣薄。或潤二生。或潤三生。而非決定言同潤。三就極為語。其次兩品五品分別同是上中。品類同故齊潤二生。于中初品獨潤二生。余品資助共潤八生。后品之結獨潤二生。余品資助共潤六生。此云何知。前初二品各潤三生。此二細彼。故二不多。又第五品及第六品各潤一生。此二粗彼。故二不少。
【現代漢語翻譯】 現代漢語譯本： 關於中等緣起的總結。也就是說，用這種煩惱的結合來親近並滋潤受生，促成上下各種煩惱的形成並隨之助長。如果有人具有敏銳的根性，或者遇到較弱的緣起，從而產生下等煩惱的結合，那麼就用這種煩惱的結合來親近並滋潤受生，促成上等、中等煩惱的隨之助長。上等煩惱結合而生者，所受之身必然較多；中等煩惱結合而生者，所受之身相對較少；下等煩惱結合而生者，所受之身最少。即使是須陀洹（Srotapanna，入流果）的九品煩惱雖然完全沒有斷除，也不妨礙其受生的多少不定。因為這個道理，九品煩惱中，即使是應當斷除的煩惱，也能夠現起，滋潤業力，促成受生，資助已經完成（以上是兩個方面的闡述）。
接下來闡明各種煩惱滋潤受生的多少。經典和論著中沒有明確的判斷。然而，現在姑且可以根據義理來論述。九品煩惱中，最初的兩品，與第五品分別煩惱同屬于上上等。因為品類相同，所以一同滋潤三生。其中，初品煩惱獨自滋潤三生，其餘煩惱結合起來資助滋潤十四生。其中，后品煩惱獨自滋潤三生，其餘煩惱結合起來資助滋潤十一生。這是如何知道的呢？因為第三品和第四品煩惱各自滋潤二生，這最初的兩品比那兩種煩惱粗重，所以滋潤三生。與那兩種煩惱相鄰，不能超過三生。而且，其餘品類的煩惱，兩品、兩品滋潤受生的數量相等。以後面的品類類比前面的品類，最初的兩品一同滋潤三生。有人問：這兩種煩惱一同滋潤三生，有什麼差別呢？初品煩惱粗重強盛，受生迅速；后品煩惱微弱，受生遲緩。就像人看見東西，貪慾強烈就迅速拿取，貪慾微弱就稍後拿取。而且，初品煩惱粗重，所受的果報也粗劣；后品煩惱微弱，所受的果報也精妙殊勝。而且，初品煩惱粗重強盛，一定滋潤三生；后品煩惱劣弱，或許滋潤二生，或許滋潤三生，並非一定說一同滋潤三生，只是就極端的例子來說。其次的兩品，與第五品分別煩惱同屬于上中等。因為品類相同，所以一同滋潤二生。其中，初品煩惱獨自滋潤二生，其餘品類結合起來資助共同滋潤八生。后品煩惱獨自滋潤二生，其餘品類結合起來資助共同滋潤六生。這是如何知道的呢？因為前面的初二品煩惱各自滋潤三生，這兩種煩惱比那兩種煩惱細微，所以滋潤的數量不會太多。而且，第五品和第六品煩惱各自滋潤一生，這兩種煩惱比那兩種煩惱粗重，所以滋潤的數量不會太少。
【English Translation】 English version: Concluding the Middle Conditioned Arising. That is, using this knot of afflictions to intimately nourish rebirth, facilitating and assisting the formation of upper and lower afflictions. If someone has sharp faculties or encounters weak conditioned arising, resulting in a lower-grade knot of afflictions, then this knot is used to intimately nourish rebirth, assisting the upper and middle afflictions. Those born from upper knots will inevitably receive many bodies; those born from middle knots will receive relatively fewer bodies; those born from lower knots will receive the fewest bodies. Even though the nine grades of afflictions of a Srotapanna (入流果, Stream-enterer) are not completely eradicated, it does not hinder the uncertainty of the amount of rebirths. Because of this principle, among the nine grades of afflictions, even those that should be eradicated can arise, nourishing karmic forces, facilitating rebirth, and assisting in its completion (the above are two aspects explained).
Next, clarifying the amount of nourishment for rebirth provided by various afflictions. There is no definitive judgment in the sutras and treatises. However, for now, we can discuss it based on the meaning. Among the nine grades of afflictions, the first two grades, along with the fifth grade of differentiated afflictions, all belong to the highest of the high. Because they are of the same category, they all nourish three lives. Among them, the first grade of affliction alone nourishes three lives, while the remaining knots combine to assist in nourishing fourteen lives. Among them, the latter grade of affliction alone nourishes three lives, while the remaining knots combine to assist in nourishing eleven lives. How is this known? Because the third and fourth grades of afflictions each nourish two lives, these first two grades are coarser than those two afflictions, so they nourish three lives. Being adjacent to those two afflictions, they cannot exceed three lives. Moreover, the remaining grades of afflictions, two grades and two grades, have equal amounts of nourishment for rebirth. Using the later categories to analogize the earlier categories, the first two grades together nourish three lives. Someone asks: What is the difference between these two afflictions that both nourish three lives? The first grade of affliction is coarse, strong, and causes rapid rebirth; the latter grade of affliction is subtle and causes slow rebirth. It is like a person seeing something: if greed is strong, they quickly take it; if greed is weak, they take it later. Moreover, the first grade of affliction is coarse, and the resulting retribution is also coarse and inferior; the latter grade of affliction is subtle, and the resulting retribution is refined and superior. Furthermore, the first grade of affliction is coarse, strong, and powerful, definitely nourishing three lives; the latter grade of affliction is inferior and weak, perhaps nourishing two lives, perhaps nourishing three lives, and it is not definite to say that they both nourish three lives; it is only speaking of extreme examples. The next two grades, along with the fifth grade of differentiated afflictions, all belong to the upper-middle grade. Because they are of the same category, they all nourish two lives. Among them, the first grade of affliction alone nourishes two lives, while the remaining grades combine to assist in nourishing a total of eight lives. The latter grade of affliction alone nourishes two lives, while the remaining grades combine to assist in nourishing a total of six lives. How is this known? Because the previous first two grades of afflictions each nourish three lives, these two afflictions are more subtle than those two afflictions, so the amount of nourishment will not be too much. Moreover, the fifth and sixth grades of afflictions each nourish one life, these two afflictions are coarser than those two afflictions, so the amount of nourishment will not be too little.
又復于彼十四生中前之六生。是第一品第二品惑之所潤。故斷第一第二品結。損卻六生餘八生在。論言。若斷三四品惑餘二生三生是名家家。言三生者人三天三即是六生。言二生者人二天二即是四生。餘八生中斷第三品潤生之結受餘六生。名為家家。明知。第三獨潤二生。斷第四品潤生之結受餘四生。名為家家。明知。第四獨潤二生。有何差別。別如前釋。彼第五品第六品結。五品分別同是上品。類同故齊潤一生。于中前品獨潤一生。余品資助共潤四生。后品之結獨潤一生。余品資助共潤三生。道理應然。但此一品有乘斷義。若彼乘斷不用潤生。若未乘斷容將潤生。問曰。云何得知。此二各潤一生。以前二品各潤二生。此品細彼。潤一不多。第七第八共潤一生。此品粗彼。潤一不減。又論宣說。斷第四品潤生之惑余受四生。名為家家。及斷第五第六品竟成斯陀含。唯二生在。明知。此二各潤一生。問曰。此二各潤一生。有何差異。異如上釋。彼第七品第八品惑。五品分別同是中品。品類同故共潤一生。余品資助共潤二生。此云何知。次前二品各潤一生。此品細彼。故合潤一。又復斯陀餘二生中若斷第七第八品結唯減一生。一生猶在。明知。此二共潤一生。問曰。此二共潤一生。有何差別。釋言。前粗潤生力強。后品微
【現代漢語翻譯】 現代漢語譯本 又在上述十四生之中，之前的六生是由第一品和第二品煩惱所滋潤的。因此，斷除了第一品和第二品的結縛，減少了六個生，還剩下八個生。《俱舍論》說：『如果斷除了第三品和第四品煩惱，剩餘二生或三生，這稱為家家（ekabījin）。』說三生，是指人道三天道三，總共六生。說二生，是指人道二天道二，總共四生。在剩餘的八生中，斷除了第三品滋潤生的結縛，承受剩餘的六生，稱為家家。明確可知，第三品單獨滋潤二生。斷除了第四品滋潤生的結縛，承受剩餘的四生，稱為家家。明確可知，第四品單獨滋潤二生。有什麼差別呢？差別如前所述。 那第五品和第六品的結縛，在五品分別中同屬于上品。品類相同，所以共同滋潤一生。其中，前一品單獨滋潤一生，其餘品資助共同滋潤四生。后一品的結縛單獨滋潤一生，其餘品資助共同滋潤三生。道理應該是這樣。但這一品有乘斷的含義。如果通過乘斷，就不需要滋潤生。如果未通過乘斷，容許將滋潤生。問：如何得知這兩品各自滋潤一生？因為前兩品各自滋潤二生，這一品比它們細微，滋潤一生不多。第七品和第八品共同滋潤一生，這一品比它們粗重，滋潤一生不減。而且，《俱舍論》宣說：斷除了第四品滋潤生的煩惱，剩餘承受四生，稱為家家。以及斷除了第五品和第六品之後，成就斯陀含（sakṛdāgāmin），只剩下二生。明確可知，這兩品各自滋潤一生。問：這兩品各自滋潤一生，有什麼差異？差異如上面所解釋的。那第七品和第八品的煩惱，在五品分別中同屬于中品。品類相同，所以共同滋潤一生，其餘品資助共同滋潤二生。這是如何知道的呢？因為之前的兩品各自滋潤一生，這一品比它們細微，所以合起來滋潤一生。又在斯陀含剩餘的二生中，如果斷除了第七品和第八品的結縛，只減少一生，一生仍然存在。明確可知，這兩品共同滋潤一生。問：這兩品共同滋潤一生，有什麼差別？解釋說：前面的粗重，滋潤生的力量強，後面的品微細。
【English Translation】 English version Furthermore, among those fourteen existences, the previous six are nourished by the afflictions of the first and second grades. Therefore, by severing the fetters of the first and second grades, six existences are diminished, leaving eight existences remaining. The Abhidharmakośa states: 'If the afflictions of the third and fourth grades are severed, two or three existences remain, which is called ekabījin (家家, one-seed).' Saying three existences refers to one in the human realm and three in the three heavens, totaling six existences. Saying two existences refers to one in the human realm and two in the two heavens, totaling four existences. Among the remaining eight existences, by severing the fetter that nourishes existence of the third grade, one experiences the remaining six existences, which is called ekabījin. It is clearly known that the third grade alone nourishes two existences. By severing the fetter that nourishes existence of the fourth grade, one experiences the remaining four existences, which is called ekabījin. It is clearly known that the fourth grade alone nourishes two existences. What is the difference? The difference is as explained before. As for the fetters of the fifth and sixth grades, in the five grades distinction, they both belong to the superior grade. Because the categories are the same, they jointly nourish one existence. Among them, the former grade alone nourishes one existence, and the remaining grades assist in jointly nourishing four existences. The fetter of the latter grade alone nourishes one existence, and the remaining grades assist in jointly nourishing three existences. The principle should be like this. However, this grade has the meaning of severance by the path. If severance is achieved through the path, there is no need to nourish existence. If severance is not achieved through the path, it is permissible to nourish existence. Question: How is it known that these two each nourish one existence? Because the previous two grades each nourish two existences, this grade is more subtle than them, nourishing one existence is not too much. The seventh and eighth grades jointly nourish one existence, this grade is coarser than them, nourishing one existence is not less. Moreover, the Abhidharmakośa declares: Having severed the affliction that nourishes existence of the fourth grade, one experiences the remaining four existences, which is called ekabījin. And having severed the fifth and sixth grades, one attains sakṛdāgāmin (斯陀含, once-returner), with only two existences remaining. It is clearly known that these two each nourish one existence. Question: What is the difference between these two each nourishing one existence? The difference is as explained above. As for the afflictions of the seventh and eighth grades, in the five grades distinction, they both belong to the middle grade. Because the categories are the same, they jointly nourish one existence, and the remaining grades assist in jointly nourishing two existences. How is this known? Because the previous two grades each nourish one existence, this grade is more subtle than them, so they jointly nourish one. Furthermore, in the remaining two existences of sakṛdāgāmin, if the fetters of the seventh and eighth grades are severed, only one existence is diminished, and one existence still remains. It is clearly known that these two jointly nourish one existence. Question: What is the difference between these two jointly nourishing one existence? Explanation: The former is coarser, and the power to nourish existence is strong; the latter grade is subtle.
細潤生力薄。佐助而已。問曰。此二共潤一生。斷第七品彼第八品云何潤生。釋言。第八無有獨潤半生之理。若斷第七彼第八品與第九品共潤一生。故毗婆沙說。斷第七品受於一生。斷第八品亦受一生。彼第九品五品分別是其下品獨潤一生。問曰。何故七品八品共潤一生。此品轉細獨潤一生。以此垂終繫縛牢固。度此已后更無生處。力競堅縛故獨潤一。問曰。毗曇說。須陀洹依未來禪而入聖道。所依未來應治煩惱。云何得有九品具結而用潤生。釋言。未必是未來禪皆能治結。若先修得未來禪已。作六行觀則能斷結。若不作者諸結全在。是故須陀雖依未來而入聖道。不妨得有具結潤生。問曰。成實宣說。須陀必依初禪至無所有七依處定而入聖道。得彼定時伏斷欲結。得須陀已用何潤生欲界受身。有人釋言。用彼過去曾起煩惱潤生受身。此義不然。過去雖有現在不行。于境不愛。云何受身。有人復言。彼宗聖人不退聖道得退禪定。以退定故得起欲界煩惱潤生。若爾須陀不退定者應當上生。須陀上生經論不許。明知。下生不由退定。今正解釋。欲界惑中粗細無量。能伏之定從凡至佛階別無數。須陀所依事定粗淺。但伏粗品細惑猶行。細惑之中義分九品。用之潤生。此是第三潤生多少。次第四門明其斷惑損生多少。于中曲有兩
【現代漢語翻譯】 現代漢語譯本 細潤生力薄，僅為輔助而已。問：這二者共同滋潤一生，斷除第七品后，第八品如何滋潤生命？答：第八品沒有獨自滋潤半生的道理。如果斷除了第七品，那麼第八品與第九品共同滋潤一生。所以《毗婆沙論》說，斷除第七品會受一生，斷除第八品也會受一生。第九品及其後的五品分別都是下品，獨自滋潤一生。問：為什麼第七品和第八品共同滋潤一生，而此品（第九品）轉化得更細微，卻能獨自滋潤一生？因為臨終時，繫縛更加牢固，度過此處之後，便沒有再生的機會，力量競爭，束縛堅固，所以獨自滋潤一生。問：《毗曇論》說，須陀洹（Srotapanna，入流果）依靠未來禪而進入聖道，所依靠的未來禪應該能對治煩惱，怎麼會有九品具足的煩惱用來滋潤生命？答：未必是所有的未來禪都能對治煩惱。如果先修得未來禪，然後進行六行觀，就能斷除煩惱。如果不這樣做，各種煩惱仍然存在。因此，須陀洹雖然依靠未來禪而進入聖道，不妨礙他有具足的煩惱用來滋潤生命。問：《成實論》宣說，須陀洹必定依靠初禪乃至無所有處七依處定而進入聖道，得到這些禪定時，就能伏斷欲界的煩惱。得到須陀洹果位后，用什麼來滋潤生命，在欲界受身？有人解釋說，用過去曾經生起的煩惱來滋潤生命，從而受身。這種說法不對。過去雖然有煩惱，現在不行，對於境界沒有愛著，怎麼會受身呢？又有人說，這個宗派認為聖人不會退失聖道，但會退失禪定，因為退失禪定，所以會生起欲界的煩惱來滋潤生命。如果這樣，須陀洹不退失禪定，就應該上升到上界。須陀洹上升到上界的說法，經論不允許。這說明，下生不是因為退失禪定。現在正確的解釋是：欲界惑中，粗細無量，能夠伏惑的禪定，從凡夫到佛，階別無數。須陀洹所依靠的事定粗淺，只能伏住粗品煩惱，細微的惑仍然存在，細微的惑在意義上分為九品，用它們來滋潤生命。這是第三個問題，關於滋潤生命多少的討論。接下來是第四個方面，闡明斷惑和損減生命多少的問題。其中曲折之處有兩點。
【English Translation】 English version The subtle moistening power is weak, merely assisting. Question: These two together moisten one lifetime. After the seventh category is severed, how does the eighth category moisten life? Answer: The eighth category has no reason to moisten half a lifetime alone. If the seventh category is severed, then the eighth and ninth categories together moisten one lifetime. Therefore, the Vibhasha says that severing the seventh category results in one lifetime, and severing the eighth category also results in one lifetime. The ninth category and the following five categories are each inferior and moisten one lifetime alone. Question: Why do the seventh and eighth categories together moisten one lifetime, while this category (the ninth) transforms into something more subtle and can moisten one lifetime alone? Because at the time of death, the binding is more firm. After passing this point, there is no opportunity for rebirth. The power competes, and the binding is strong, so it moistens one lifetime alone. Question: The Abhidharma says that a Srotapanna (stream-enterer) relies on future dhyana (meditative absorption) to enter the path of holiness. The future dhyana relied upon should be able to counteract afflictions. How can there be nine categories of complete afflictions used to moisten life? Answer: It is not necessarily the case that all future dhyanas can counteract afflictions. If one first attains future dhyana and then practices the six aspects of contemplation, one can sever afflictions. If one does not do so, all afflictions remain. Therefore, although a Srotapanna relies on future dhyana to enter the path of holiness, it does not prevent them from having complete afflictions to moisten life. Question: The Tattvasiddhi Shastra declares that a Srotapanna must rely on the first dhyana up to the seventh dwelling place of nothingness to enter the path of holiness. Upon attaining these dhyanas, one can subdue and sever the afflictions of the desire realm. After attaining the fruit of Srotapanna, what is used to moisten life and receive a body in the desire realm? Some explain that past afflictions are used to moisten life and receive a body. This explanation is incorrect. Although there were afflictions in the past, they are not active now. There is no attachment to objects, so how can one receive a body? Others say that this school believes that a holy person does not regress from the path of holiness, but can regress from dhyana. Because of regressing from dhyana, afflictions of the desire realm arise to moisten life. If this were the case, a Srotapanna who does not regress from dhyana should ascend to the upper realms. The sutras and shastras do not allow for a Srotapanna to ascend to the upper realms. This shows that rebirth in the lower realms is not due to regressing from dhyana. The correct explanation is that within the afflictions of the desire realm, there are countless degrees of coarseness and subtlety. The dhyanas that can subdue afflictions have countless levels, from ordinary beings to Buddhas. The dhyana that a Srotapanna relies on is coarse and shallow, only able to subdue the coarse afflictions. The subtle afflictions still exist. These subtle afflictions are divided into nine categories in meaning, and they are used to moisten life. This is the third question, concerning the amount of life that is moistened. Next is the fourth aspect, clarifying the amount of affliction severed and the amount of life reduced. Within this, there are two complexities.
門分別。一明斷不同。二約斷明損。斷有二種。一階別異斷。二者乘斷。隨惑粗細漸息漸斷名別異斷。因斷前品后品乘除名為乘斷。九品惑中第六一品決定乘斷。何故如是。此品惑盡便證第二斯陀含果。悕果情猛故。斷第五必乘第六。此品乘斷諸論大同。第九一品論者不同。毗婆沙中一論師說。亦是乘斷。故彼文言。若斷第八則第九品不能遮礙。何故此品復須乘斷。義同前釋。此品惑盡證那含果。悕果心猛。為是乘斷。若依毗曇定非乘斷。以此垂終極作障礙所以不乘。如守還人未至邊處遮抑則緩。若至邊處遮礙則急。是故義言。若度此已我於何處而受生也。故難乘斷。自餘七品階別漸斷悉無乘義。有人說言。第二第八亦是乘斷。何故如是。果心之後蘇息有力。故斷第一必乘第二。斷第七品必乘第八。此義不然。若第二品有乘斷者經論應說。全無說處。明知。不乘。又第八品論說不乘。準后類前。明知。第二非是乘斷。毗婆沙說。若斷第七彼第八品與第九品共潤一生。明知。第八品非乘斷。問曰。前說。有乘斷者為當一觀相續斷盡名為乘斷。為當一世決定斷盡名為乘斷。釋言。一世決定斷盡名為乘斷。非是一觀相續斷盡名為乘斷。但于現世無間斷盡亦名乘斷。簡別斷盡亦名乘斷。一世不盡。用之受身。經生乃斷不名乘斷
【現代漢語翻譯】 現代漢語譯本 門的區別在於：一、明確判斷不同；二、約定判斷損減。判斷有兩種：一是階梯式差別判斷，二是乘法式判斷。隨著煩惱的粗細，逐漸止息、逐漸斷除，稱為差別判斷。因為斷除前一品，后一品隨之乘勢斷除，稱為乘法式判斷。在九品煩惱中，第六品一定是乘法式斷除。為什麼這樣呢？因為此品煩惱斷盡，便證得第二果斯陀含（Srotapanna，一來果）。因為希求果位的意願強烈。所以，斷除第五品必定乘勢斷除第六品。關於此品是乘法式斷除，各論典的說法大致相同。關於第九品，論師的說法不同。《毗婆沙論》（Vibhasa）中一位論師說，也是乘法式斷除。所以該論典說：『如果斷除第八品，那麼第九品就不能遮礙。』為什麼此品又需要乘法式斷除呢？道理與前面的解釋相同。此品煩惱斷盡，證得阿那含果（Anagamin，不來果）。因為希求果位的心意強烈，所以是乘法式斷除。如果依照《毗曇論》（Abhidhamma），一定不是乘法式斷除。因為此品在臨終時極易造成障礙，所以不能乘勢斷除。如同看守歸鄉之人，未到邊境時，阻攔還比較寬鬆；如果到了邊境，阻礙就變得急迫。所以經中說：『如果度過這一品，我將在何處受生呢？』因此難以乘勢斷除。其餘七品都是階梯式逐漸斷除，沒有乘法式的意義。有人說，第二品和第八品也是乘法式斷除。為什麼這樣說呢？因為在果位心之後，蘇息的力量強大。所以，斷除第一品必定乘勢斷除第二品，斷除第七品必定乘勢斷除第八品。這種說法不對。如果第二品是乘法式斷除，經論中應該有所說明，但完全沒有相關記載。這表明不是乘法式斷除。而且第八品論中也說不是乘法式斷除。參照後面的情況類推前面的情況，表明第二品不是乘法式斷除。《毗婆沙論》說，如果斷除第七品，那麼第八品和第九品共同滋潤一生。這表明第八品不是乘法式斷除。問：前面所說的乘法式斷除，是指一次觀照相續斷盡稱為乘法式斷除呢？還是指一世決定斷盡稱為乘法式斷除呢？回答：一世決定斷盡稱為乘法式斷除，不是一次觀照相續斷盡稱為乘法式斷除。但是，在現世無間隔地斷盡，也稱為乘法式斷除。簡別地斷盡，也稱為乘法式斷除。一世沒有斷盡，用它來接受身體，經過來世才斷除，不稱為乘法式斷除。
【English Translation】 English version The distinctions of the 'doors' are as follows: 1. Clear discernment of differences; 2. Agreed discernment of reduction. There are two types of severance: 1. Gradual, differentiated severance; 2. Multiplicative severance. Gradually ceasing and severing according to the coarseness or fineness of the afflictions is called differentiated severance. Severing the subsequent affliction by virtue of severing the preceding one is called multiplicative severance. Among the nine categories of afflictions, the sixth is definitely severed multiplicatively. Why is this so? Because upon exhausting this category of affliction, one attains the second fruit, the 'Srotapanna' (Stream-enterer). Due to the intense desire for the fruit, severing the fifth necessarily leads to severing the sixth multiplicatively. There is general agreement among various treatises regarding this category being severed multiplicatively. Regarding the ninth category, opinions among commentators differ. In the 'Vibhasa' (Great Commentary), one commentator says that it is also severed multiplicatively. Therefore, that text states: 'If the eighth is severed, then the ninth cannot obstruct.' Why is it that this category also requires multiplicative severance? The reasoning is the same as the previous explanation. Upon exhausting this category of affliction, one attains the 'Anagamin' (Non-returner) fruit. Due to the intense desire for the fruit, it is severed multiplicatively. If based on the 'Abhidhamma' (Higher Doctrine), it is definitely not severed multiplicatively. Because this category is extremely likely to create obstacles at the time of death, it is not severed multiplicatively. It is like guarding someone returning home; before reaching the border, the restraint is lenient, but upon reaching the border, the obstruction becomes urgent. Therefore, the text says: 'If I pass beyond this, where shall I be reborn?' Thus, it is difficult to sever multiplicatively. The remaining seven categories are gradually severed in a differentiated manner, without any multiplicative meaning. Some say that the second and eighth are also severed multiplicatively. Why is this so? Because after the fruition of the fruit, there is a powerful force of respite. Therefore, severing the first necessarily leads to severing the second, and severing the seventh necessarily leads to severing the eighth. This view is incorrect. If the second category were severed multiplicatively, the sutras and treatises should mention it, but there is no such mention at all. This clearly indicates that it is not severed multiplicatively. Furthermore, the eighth category is said not to be severed multiplicatively. Analogizing the former based on the latter, it is clear that the second is not severed multiplicatively. The 'Vibhasa' states that if the seventh is severed, then the eighth and ninth together nourish one lifetime. This clearly indicates that the eighth category is not severed multiplicatively. Question: Regarding the previously mentioned multiplicative severance, does it refer to severing completely in one continuous contemplation, or does it refer to severing completely in one lifetime? Answer: Severing completely in one lifetime is called multiplicative severance, not severing completely in one continuous contemplation. However, severing completely without interruption in the present life is also called multiplicative severance. Severing selectively is also called multiplicative severance. Not severing completely in one lifetime, using it to receive a body, and severing it only in a subsequent life is not called multiplicative severance.
。斷義如是。次約斷明損。斷第一品十四生中損其三生。斷第二品復損三生。但有八生斷第三品損其二生。余有六生。人三天三。斷第四品復損二生。余有四生。人二天二。故論說言。若斷三四品餘二生三生是說名家家斷第五品乘斷第六。復損二生。余有二在。斷七斷八復損一生。余有一在。斷第九品復去一生一切皆盡。須陀受身多少如是(此二門竟)。
次明家家。于中曲有四門分別。一總解釋家家之義。二明說意。三明建立家家所以。四對余果料簡有無。初總解釋家家義者。論自釋言。從家至家故曰家家。此明須陀厭舊生處異家受身故名家家。云何異家。此人或時人中生已舍人生天。復舍天身還生人中。厭本生處異家受生。天中亦爾。離本生處異處受生。故曰異處。問曰。若此異處受身名家家者。何故論言在於人中或在一處。或二或三在於天中。或在一天或二或三。釋言。人中或一家者或一張家。或一王家名為一家。如是一切。不妨于中家門各別。天亦如是。於六天中或一天處。不妨于中住處各異。故得名為從家至家為家家矣。初門如是。次明宣說家家之意。為彰其勝故論說言。須陀勝者名為家家。云何顯勝。須陀洹中結有厚薄。其結厚者不厭舊處容使重生。不名家家。故用初品及第二品第三品結所受之身
【現代漢語翻譯】 現代漢語譯本：斷除煩惱的意義就像上面所說的那樣。接下來，根據斷除煩惱來闡明損減。斷除第一品，在十四次生命中損減三次生命。斷除第二品，又損減三次生命。只剩下八次生命。斷除第三品，損減兩次生命，還剩下六次生命，即人道三次，天道三次。斷除第四品，又損減兩次生命，還剩下四次生命，即人道兩次，天道兩次。所以論中說，如果斷除了三品或四品，還剩下兩次或三次生命。這是說名為家家（Srotāpanna，預流果）的人。斷除第五品，憑藉斷除第六品，又損減兩次生命，還剩下兩次生命。斷除第七品，斷除第八品，又損減一次生命，還剩下一次生命。斷除第九品，又去除一次生命，一切都斷盡了。須陀洹（Srotāpanna，預流果）所受的生命次數多少就是這樣（這兩個方面結束）。
接下來闡明家家（kula-kula，家家果）。其中大概有四個方面來分別說明：一、總的解釋家家的意義；二、闡明宣說的意圖；三、闡明建立家家的原因；四、對照其他的果位來簡別有無。首先總的解釋家家的意義，論中自己解釋說：『從一家到一家，所以叫做家家。』這說明須陀洹（Srotāpanna，預流果）厭惡舊的出生之處，在不同的家庭中受生，所以叫做家家。什麼是不同的家庭呢？這個人有時在人道中出生后，捨棄人身而生到天道，又捨棄天身而返回人道。厭惡原來的出生之處，在不同的家庭中受生。天道中也是這樣，離開原來的出生之處，在不同的地方受生，所以叫做不同的地方。有人問：如果這種在不同的地方受生叫做家家，為什麼論中說在人道中或者在一個地方，或者兩個或者三個地方，在天道中或者在一個天處，或者兩個或者三個天處呢？解釋說：人道中或者一個家庭，或者一張姓的家庭，或者一個王姓的家庭，叫做一個家庭。像這樣的一切，不妨礙其中家庭門第各自不同。天道也是這樣，在六慾天中或者一個天處，不妨礙其中居住的地方各自不同。所以可以叫做從一家到一家，為家家了。第一個方面就像上面所說的那樣。接下來闡明宣說家家的意圖，爲了彰顯他的殊勝，所以論中說：『須陀洹（Srotāpanna，預流果）中殊勝的叫做家家。』怎樣顯示殊勝呢？須陀洹（Srotāpanna，預流果）中煩惱的結縛有厚有薄，那些結縛厚的，不厭惡舊的出生之處，容許再次受生，不叫做家家。所以用初品以及第二品第三品結縛所受的身體。
【English Translation】 English version: The meaning of cutting off is as described above. Next, based on cutting off, clarify the reduction. Cutting off the first grade reduces three lives out of fourteen lives. Cutting off the second grade further reduces three lives. Only eight lives remain. Cutting off the third grade reduces two lives, leaving six lives, i.e., three in the human realm and three in the heavenly realm. Cutting off the fourth grade further reduces two lives, leaving four lives, i.e., two in the human realm and two in the heavenly realm. Therefore, the treatise says, 'If three or four grades are cut off, two or three lives remain.' This refers to the one named Srotāpanna (stream-enterer). Cutting off the fifth grade, relying on cutting off the sixth, further reduces two lives, leaving two lives. Cutting off the seventh and eighth grades further reduces one life, leaving one life. Cutting off the ninth grade removes the last life, and all are exhausted. The number of lives received by a Srotāpanna is thus (these two aspects are completed).
Next, clarify Kula-kula (family to family). There are roughly four aspects to distinguish: 1. A general explanation of the meaning of Kula-kula; 2. Clarifying the intention of the explanation; 3. Clarifying the reason for establishing Kula-kula; 4. Comparing with other fruits to distinguish existence or non-existence. First, a general explanation of the meaning of Kula-kula, the treatise itself explains: 'From family to family, therefore it is called Kula-kula.' This explains that the Srotāpanna (stream-enterer) is disgusted with the old place of birth and receives birth in different families, therefore it is called Kula-kula. What are different families? This person sometimes, after being born in the human realm, abandons the human body and is born in the heavenly realm, and then abandons the heavenly body and returns to the human realm. Disgusted with the original place of birth, they receive birth in different families. It is the same in the heavenly realm, leaving the original place of birth and receiving birth in different places, therefore it is called different places. Someone asks: If this receiving birth in different places is called Kula-kula, why does the treatise say that in the human realm it is either in one place, or two or three places, and in the heavenly realm it is either in one heavenly place, or two or three heavenly places? The explanation is: In the human realm, either one family, or a family with the surname Zhang, or a family with the surname Wang, is called one family. Like this, everything does not hinder the different family backgrounds within them. It is the same in the six desire heavens, either in one heavenly place, it does not hinder the different places of residence within them. Therefore, it can be called from family to family, as Kula-kula. The first aspect is as described above. Next, clarify the intention of explaining Kula-kula, in order to highlight its superiority, therefore the treatise says: 'The superior among Srotāpannas (stream-enterers) is called Kula-kula.' How is superiority shown? Among Srotāpannas (stream-enterers), the bonds of affliction are thick and thin, those with thick bonds are not disgusted with the old place of birth, allowing rebirth, and are not called Kula-kula. Therefore, the body received by the bonds of the first, second, and third grades.
非家家攝。薄者不爾。不肯重生。簡薄異厚故說家家。說意如是。次明建立家家之義。依如論中三義建立。一斷煩惱。二成無漏根。三者受生。言斷煩惱簡異具薄須陀洹人。成無漏根簡異退者。亦簡凡夫。言受生者簡異現般須陀等。故論說言。若斷三四品成就彼對治。餘二生三生是說名家家。斷三四品是初義也。九品惑或斷三品。或斷四品。問曰。何故要斷此惑方名家家。九品惑中初三粗重。于舊生處憎厭情微容使重生。非家家義。為是要斷方成家家。問曰。若言前三惑粗于舊生家有重生者。於人天中應並受生。何故從人必生於天。從天必人釋言。當本現生之時。實覺其苦厭人求天。厭天求人。為是不併。粗結覆心。久遠還愛。故得重生。問曰。于彼九品惑中斷三用四。斷四用五。並稱家家。何故不說斷五用六斷六用於七八品等為家家乎。釋言。斷五必乘第六。不用受生故非家家。七八品等於人于天無二受身。故非家家。成就彼治第二義也。謂成三品結四品法家對治無漏。凡夫亦能斷除三品四品之結而非家家。故須說此餘二生三生。是其第三受生義也。餘二生者人二天二合為四生。餘三生者人三天三合為六生。九品惑中斷前三品用第四品受其六生。斷第四品用第五品受其四生。現般須陀具前兩義以不受生。不成家家故
【現代漢語翻譯】 現代漢語譯本 並非所有人都被稱為『家家』（ekavīcī，一種預流果位）。那些煩惱微薄的人不被稱為『家家』，因為他們不肯再次投生。『簡薄』（煩惱微薄）與『異厚』（煩惱厚重）不同，所以才說『家家』。以上是對『家家』含義的解釋。接下來闡明建立『家家』定義的依據。依據《阿毗達磨俱舍論》中的三種含義來建立：一、斷除煩惱；二、成就無漏根；三、接受投生。『斷除煩惱』是爲了區別那些煩惱微薄的須陀洹（srota-āpanna，預流果）之人。『成就無漏根』是爲了區別退轉者，也爲了區別凡夫。『接受投生』是爲了區別現般涅槃的須陀洹等。所以《俱舍論》中說：『如果斷除了三品或四品煩惱，並且成就了對治（煩惱）的法，還剩下兩生或三生，這被稱為家家。』斷除三品或四品煩惱是第一種含義。九品煩惱中，或者斷除三品，或者斷除四品。問：為什麼一定要斷除這些煩惱才能被稱為『家家』？答：九品煩惱中，最初的三品最為粗重，對於過去所生的處所，如果憎惡和厭離的情感微弱，就可能再次投生，這不符合『家家』的定義。必須斷除這些煩惱才能成就『家家』。問：如果說前三品煩惱粗重，對於過去所生的家還有再次投生的可能，那麼在人道和天道中應該同時受生，為什麼從人道必定生於天道，從天道必定生於人道？答：當最初現生的時候，確實感覺到痛苦，厭惡人道而求生天道，厭惡天道而求生人道，所以不會同時受生。粗重的煩惱覆蓋了心識，時間久遠之後又會生起愛著，所以會再次投生。問：在九品煩惱中，斷除三品用第四品，斷除四品用第五品，都稱為『家家』，為什麼不說斷除五品用第六品，斷除六品用第七品第八品等為『家家』呢？答：斷除五品必定會證入第六品，不再需要受生，所以不是『家家』。斷除七品第八品等，在人道和天道沒有兩種不同的受身，所以不是『家家』。成就對治是第二種含義。指的是成就對治三品結或四品結的無漏法。凡夫也能斷除三品或四品之結，但不是『家家』。所以需要說明還剩下兩生或三生，這是第三種受生義。剩下兩生指的是人道兩生或天道兩生，合起來是四生。剩下三生指的是人道三生或天道三生，合起來是六生。九品煩惱中，斷除前三品用第四品，會接受六生。斷除第四品用第五品，會接受四生。現般涅槃的須陀洹具備前兩種含義，但不接受投生，所以不成就『家家』。
【English Translation】 English version Not everyone is called a 'ekavīcī' (家家, one who attains the srota-āpanna fruit). Those with thin defilements are not called 'ekavīcī' because they are unwilling to be reborn again. 'Thin' (簡薄, few defilements) is different from 'thick' (異厚, many defilements), hence the term 'ekavīcī'. The meaning of 'ekavīcī' is explained as such. Next, the basis for establishing the definition of 'ekavīcī' is clarified. It is established based on three meanings in the Abhidharma-kośa-bhāṣya: 1. Cutting off defilements; 2. Accomplishing the root of non-outflow; 3. Receiving rebirth. 'Cutting off defilements' is to distinguish those srota-āpanna (須陀洹, stream-enterer) individuals with thin defilements. 'Accomplishing the root of non-outflow' is to distinguish those who regress, and also to distinguish ordinary beings. 'Receiving rebirth' is to distinguish those srota-āpanna etc. who attain parinirvana in this life. Therefore, the Kośa says: 'If one cuts off three or four grades of defilements and accomplishes the dharma that counteracts them, and has two or three lives remaining, this is called ekavīcī.' Cutting off three or four grades of defilements is the first meaning. Among the nine grades of defilements, one either cuts off three grades or cuts off four grades. Question: Why must one cut off these defilements to be called 'ekavīcī'? Answer: Among the nine grades of defilements, the first three are the coarsest. If the feelings of aversion and disgust towards the place of past birth are weak, one may be reborn again, which does not conform to the definition of 'ekavīcī'. One must cut off these defilements to accomplish 'ekavīcī'. Question: If it is said that the first three defilements are coarse, and there is a possibility of rebirth in the past life, then one should receive birth in both the human and heavenly realms. Why is it that one is born in the heavens from the human realm, and in the human realm from the heavens? Answer: When one initially manifests in life, one truly feels suffering, disliking the human realm and seeking birth in the heavens, disliking the heavens and seeking birth in the human realm, so one does not receive birth simultaneously. Coarse defilements cover the mind, and after a long time, attachment arises again, so one is reborn again. Question: Among the nine grades of defilements, cutting off three grades using the fourth grade, and cutting off four grades using the fifth grade, are both called 'ekavīcī'. Why not say that cutting off five grades using the sixth grade, cutting off six grades using the seventh and eighth grades, etc., are 'ekavīcī'? Answer: Cutting off five grades will certainly enter the sixth grade, no longer needing to receive birth, so it is not 'ekavīcī'. Cutting off the seventh and eighth grades, there are no two different bodies to receive in the human and heavenly realms, so it is not 'ekavīcī'. Accomplishing the counteractive is the second meaning. It refers to accomplishing the non-outflow dharma that counteracts the three or four grades of fetters. Ordinary beings can also cut off the three or four grades of fetters, but they are not 'ekavīcī'. Therefore, it is necessary to explain that there are two or three lives remaining, which is the third meaning of receiving birth. The remaining two lives refer to two lives in the human realm or two lives in the heavenly realm, totaling four lives. The remaining three lives refer to three lives in the human realm or three lives in the heavenly realm, totaling six lives. Among the nine grades of defilements, cutting off the first three grades using the fourth grade will receive six lives. Cutting off the fourth grade using the fifth grade will receive four lives. The srota-āpanna who attains parinirvana in this life possesses the first two meanings, but does not receive rebirth, so they do not accomplish 'ekavīcī'.
須說此。此第三門明其建立家家義竟。次對余果料簡有無。問曰。何故初果之中偏說家家余果不說。釋言。初果於人天中往來多生。有其從家至家之義。所以偏說。余無此義。為是不論。問曰。那含于上界中亦受多身。何故不說。彼一一處無量生義。故非家家(此四門竟)。
次就須陀分其利鈍。開合不定。或分為二。唯利與鈍。如涅槃說。彼文約就現般須陀及受生者以別利鈍。現般為利。受生人中二生至多通以為鈍。一生不論。何故不論。一生人中含通利鈍難以偏定為是不說。云何含通。有人現在應得涅槃。余緣障難。或乏資緣。或病無力妨礙修道。由是不得。經生乃得。此則是利。有人現在勤修不得。經生乃得。此則是鈍。有斯不定故彼不說。或分為三。謂利鈍中。如上所列四種人中。總相粗分現般為利。中間兩人現進為中。經生須陀說以為鈍。以次細論現進人中亦有鈍者。于現身中雖得那含上界多生方得涅槃。經生人中亦有利者。雖于現在不得余果。欲界受生而於次身疾得涅槃。或分為六。退思護住勝進不動義如后釋。隨別細分亦可無量。須陀如是。次別解釋斯陀含義。阿那含向通名斯陀。一處合論。于中曲有四門分別。一定其體。二辨其相。三分利鈍。第四明其斷結多少。言定體者。斯陀之果聖德為體
。聖德不同。亦有三種。一是果體。依如毗曇行修分別。唯取欲界九品治中第六一品解脫道心而為果體。得修分別通攝須陀果德無漏。並攝斯陀向中無漏。合為果體。是義云何。果心現時舍前諸得。別有一種非色非心果得現生。得第六品解脫道心。並得向前一切無漏。合成一種斯陀含果。若依成實唯立行修不說得修。是故但說第六一品解脫道心以為果體。余皆謝往現無法體。不說為果。細分如是。相續論之因滿成果。二學等見義。同前解。三勝果道。更修勝解進斷七八九品煩惱。有三無礙二解脫道。名為勝果。(此一門竟)。
次辨其相。是斯陀含分別有三。一者現般現身修得阿羅漢果入般涅槃。二者現進。現身修得阿那含果上界受身。三者經生。現無異得欲界受身。此三離分亦得說五。現般有二。一直現般。于凡身上修得斯陀。即于現身得般涅槃。二者轉世。或於須陀果上經生。或於斯陀行中經生。復得斯陀。即于現身入般涅槃。現進為一。通前為三。經生之中有其二種。一者守果。名一往來。二者進向。名一種子。此一種子亦三因緣而建立之。謂。斷煩惱成就對治無漏之根。及上受生。三中少一非一種子。論釋如是。以此通前合說為五。辨相如是(此二門竟)。
次分別利鈍。開合不定。要攝唯二。
【現代漢語翻譯】 現代漢語譯本：聖者的證悟境界（聖德）也有三種。第一種是果體，依據《毗曇》的修行分析，只取欲界九品煩惱中第六品，即第六十一品解脫道心作為果體。通過修行分析，涵蓋了須陀洹果（Srotapanna，入流果）的無漏功德，並涵蓋了斯陀含向（Sakadagami-pratipannaka，一來向）中的無漏功德，合在一起作為果體。這是什麼意思呢？果心顯現時，捨棄之前的各種證得，另外有一種非色非心的果得顯現產生，得到第六品解脫道心，並得到向前的一切無漏功德，合成為一種斯陀含果（Sakadagami，一來果）。如果依據《成實論》，隻立足於修行，不談證得，因此只說第六十一品解脫道心作為果體，其餘都已過去，現在沒有法體，不說為果。細緻的區分是這樣。從相續的角度來說，因圓滿則成果。第二種是學習等同的見解，意義與前面的解釋相同。第三種是殊勝的果道，進一步修習殊勝的解脫，進而斷除第七、第八、第九品煩惱，有三種無礙解脫道，稱為殊勝果。（這一門結束）。 接下來辨別斯陀含果的相狀。斯陀含果分別有三種。第一種是現般，即在現世之身修行證得阿羅漢果（Arhat，無學果），入般涅槃（Parinirvana，完全的涅槃）。第二種是現進，即在現世之身修行證得阿那含果（Anagami，不還果），並在上界受生。第三種是經生，即現在沒有其他的證得，在欲界受生。這三種分開來說也可以說成五種。現般有兩種，一種是直接現般，在凡夫之身上修行證得斯陀含果，就在現世之身得般涅槃。另一種是轉世，或者在須陀洹果的基礎上經歷來世，或者在斯陀含的修行過程中經歷來世，再次證得斯陀含果，就在現世之身入般涅槃。現進只有一種，與前面的合併爲三種。經生之中有兩種，一種是守護果位，稱為一往來，一種是繼續前進，稱為一種子。這一種子也由三種因緣建立，即斷除煩惱，成就對治無漏的根本，以及向上受生。這三種缺少任何一種都不是一種子。論釋是這樣說的。將這些與前面的合併，合起來說就是五種。辨別相狀是這樣（這二門結束）。 接下來分別利根和鈍根。開合不定，如果要概括，只有兩種。
【English Translation】 English version: The noble attainments (virtues) of a Saint also have three types. The first is the 'fruit-body' (果體), based on the Abhidharma's (毗曇) practice and analysis, only taking the sixth of the nine grades of defilements in the desire realm, specifically the sixty-first grade of the path of liberation-mind, as the 'fruit-body'. Through practice and analysis, it encompasses the non-outflow merits of the Srotapanna fruit (須陀洹果, 'stream-enterer'), and also encompasses the non-outflow merits in the Sakadagami-pratipannaka stage (斯陀含向, 'once-returner-approacher'), combining them as the 'fruit-body'. What does this mean? When the 'fruit-mind' manifests, it abandons all previous attainments, and another kind of non-form, non-mind 'fruit-attainment' arises, obtaining the sixth grade of the path of liberation-mind, and obtaining all previous non-outflow merits, combining to form a Sakadagami fruit (斯陀含果, 'once-returner'). If based on the Tattvasiddhi Shastra (成實論), it only establishes practice and does not discuss attainment, therefore it only speaks of the sixty-first grade of the path of liberation-mind as the 'fruit-body', while the rest have passed and currently have no 'dharma-body', and are not spoken of as 'fruit'. The detailed distinction is like this. From the perspective of continuity, the cause being fulfilled results in the fruit. The second is the view of learning equality, the meaning is the same as the previous explanation. The third is the superior path of the fruit, further cultivating superior liberation, thereby cutting off the seventh, eighth, and ninth grades of defilements, having three unobstructed liberation paths, called the superior fruit. (This section ends). Next, distinguish the characteristics of the Sakadagami fruit. The Sakadagami fruit is divided into three types. The first is 'present-Parinirvana' (現般), that is, in the present body, cultivating and attaining the Arhat fruit (阿羅漢果, 'worthy one'), entering Parinirvana (般涅槃, 'complete Nirvana'). The second is 'present-advancement' (現進), that is, in the present body, cultivating and attaining the Anagami fruit (阿那含果, 'non-returner'), and being reborn in the upper realms. The third is 'through-rebirth' (經生), that is, currently having no other attainments, and being reborn in the desire realm. These three, when separated, can also be said to be five types. 'Present-Parinirvana' has two types, one is 'direct present-Parinirvana', cultivating and attaining the Sakadagami fruit in the body of an ordinary person, and attaining Parinirvana in the present body. The other is 'transferred-rebirth', either experiencing rebirth on the basis of the Srotapanna fruit, or experiencing rebirth during the practice of Sakadagami, and again attaining the Sakadagami fruit, and entering Parinirvana in the present body. 'Present-advancement' is only one type, combining with the previous ones to make three types. Among 'through-rebirth', there are two types, one is 'guarding the fruit', called 'one-return', and the other is 'advancing forward', called 'one-seed'. This 'one-seed' is also established by three conditions, namely, cutting off defilements, accomplishing the root of non-outflow that counteracts them, and being reborn upwards. Lacking any one of these three is not a 'one-seed'. The commentary explains it this way. Combining these with the previous ones, altogether there are five types. Distinguishing the characteristics is like this (This two sections end). Next, distinguish between sharp and dull faculties. Opening and closing are not fixed, but if you want to summarize, there are only two types.
謂。利與鈍。現般為利。餘者為鈍。亦可。經生以之為鈍。餘者名利。或分為三。謂。利鈍中。現般為利。現進為中。經生為鈍。粗判如是。以實具論現般人中亦有利鈍。直爾現般說之為利。轉世現般說以為鈍。現進人中亦有利鈍。進到那含中般是利。上生是鈍。經生人中亦有利鈍。一種為利。二生是鈍。或分為六。退思護住勝進不動義如后判(此三門竟)。
次明斯陀斷結多少。經說。斯陀斯除三結薄貪恚癡。斷三結者義如上辨。所謂身見戒取及疑。前斷此無故通說。又復此三亦有斯陀親斷之義。如后釋。所言薄者。于貪瞋癡正是所斷。薄至幾許。欲界九品修惑之中。守果斯陀除六三在。名之為薄。進向斯陀斷七除八。或斷九品未證解脫。從前為論斯稱薄矣。斷結如是。于中有義同須陀者。類上可知。不勞更解。斯陀如是。次別解釋阿那含義。阿羅漢向通名那含。一處合論。于中亦有四門分別。一定其體。二辨其相。三分利鈍。四斷欲結多少。言定體者。阿那含果聖德為體。聖德有三。一是果體。依如毗曇行修分別唯取欲界九品治中末後解脫一念無漏。是其果體。得修分別通攝向前一切無漏。合為果體。是義云何。證那含時前得悉舍。一總得生得彼欲界九品治中末後解脫。並得前來一切無漏。合為一果。若依
{ "translations": [ "現代漢語譯本：", "問：『利』（根器敏銳）與『鈍』（根器遲鈍）如何區分？現般涅槃（在此生中證得涅槃）者為『利』，其餘為『鈍』。也可這樣認為：通過聽聞佛經而證悟者為『鈍』，其餘為『利』。或者可以分為三種：『利』、『鈍』、『中』。現般涅槃者為『利』，現進（在此生中精進修行）者為『中』，經生（來世證悟）者為『鈍』。大致可以這樣判斷。但實際上，即使是現般涅槃的人中，也有根器敏銳和遲鈍之分。直接在此生證得涅槃的，可稱為『利』；轉世后才證得涅槃的，可稱為『鈍』。現進的人中也有根器敏銳和遲鈍之分。精進修行到阿那含（Anāgāmin，不還果）后般涅槃的，是『利』；繼續上生（至色界或無色界）的，是『鈍』。經生的人中也有根器敏銳和遲鈍之分。一生就能證悟的為『利』，需要兩生的為『鈍』。或者可以分為六種：退、思、護、住、勝進、不動，其含義將在後面解釋。（以上是關於根器利鈍的三種分類。）", "", "接下來闡明斯陀含（Sakadāgāmin，一來果）斷除煩惱結縛的多少。經中說，斯陀含斷除三種結縛，並使貪、嗔、癡變得微薄。斷除三種結縛的含義如前所述，即身見（Sakkāya-ditthi，認為五蘊為我）、戒禁取見（Sīlabbata-parāmāsa，執取錯誤的戒律和苦行）以及疑（Vicikicchā，懷疑佛法僧）。之前已經斷除了這些，所以這裡不再贅述。而且，這三種結縛也有斯陀含親身斷除的含義，將在後面解釋。所說的『微薄』，是指對貪、嗔、癡的斷除程度。微薄到什麼程度呢？在欲界的九品修惑（指貪、嗔、癡、慢等煩惱）中，守護果位的斯陀含斷除了六品，還剩下三品。這被稱為『微薄』。精進修行的斯陀含斷除了七品，還剩下八品，或者斷除了九品但尚未證得解脫。從之前的角度來說，斯陀含就可以稱為『微薄』了。斷除結縛的情況就是這樣。其中，有些含義與須陀洹（Sotāpanna，入流果）相同，可以參照之前的解釋，不再贅述。斯陀含的情況就是這樣。接下來分別解釋阿那含的含義。阿羅漢向（Arahattamagga，趨向阿羅漢果的修行者）也通稱為阿那含，在這裡一起討論。其中也有四門分別：一是確定其體性，二是辨別其相狀，三是區分利鈍，四是斷除欲界結縛的多少。說到確定體性，阿那含果的聖德是其體性。聖德有三種：一是果體。根據毗曇（Abhidhamma，論藏）的修行分析，只取欲界九品修惑中，最後解脫一念的無漏智，作為其果體。得修分別則統攝之前的一切無漏智，合為果體。這是什麼意思呢？證得阿那含時，之前所獲得的全部捨棄，總共獲得生得的欲界九品修惑中，最後解脫一念的無漏智，並獲得之前的一切無漏智，合為一個果。如果按照", "" ], "english_translations": [ "English version:", "Question: How are 'sharp' (keen faculties) and 'dull' (slow faculties) distinguished? One who attains Parinirvana (complete Nirvana) in this life is 'sharp,' and the rest are 'dull.' Alternatively, one who attains enlightenment through hearing the scriptures is considered 'dull,' and the rest are 'sharp.' Or, it can be divided into three categories: 'sharp,' 'dull,' and 'intermediate.' One who attains Parinirvana in this life is 'sharp,' one who diligently practices in this life (present progress) is 'intermediate,' and one who attains enlightenment in the next life (scripture-born) is 'dull.' This is a rough judgment. But in reality, even among those who attain Parinirvana in this life, there are those with keen and dull faculties. One who directly attains Parinirvana in this life can be called 'sharp'; one who attains Parinirvana after rebirth is considered 'dull.' Among those who diligently practice, there are also those with keen and dull faculties. One who diligently practices to the stage of Anāgāmin (Non-Returner) and then attains Parinirvana is 'sharp'; one who continues to be reborn (in the Form or Formless realms) is 'dull.' Among those who are scripture-born, there are also those with keen and dull faculties. One who can attain enlightenment in one lifetime is 'sharp,' one who needs two lifetimes is 'dull.' Or, it can be divided into six categories: regression, contemplation, protection, abiding, superior progress, and immovability, the meanings of which will be explained later. (The above are three classifications regarding the sharpness and dullness of faculties.)", "", "Next, the amount of defilements and fetters severed by a Sakadāgāmin (Once-Returner) will be explained. The scriptures say that a Sakadāgāmin severs three fetters and makes greed, hatred, and delusion thin. The meaning of severing the three fetters has been explained above, namely Sakkāya-ditthi (belief in a self), Sīlabbata-parāmāsa (attachment to rites and rituals), and Vicikicchā (doubt). These have already been severed before, so they are not repeated here. Moreover, these three fetters also have the meaning of being personally severed by a Sakadāgāmin, which will be explained later. The term 'thin' refers to the degree to which greed, hatred, and delusion are diminished. To what extent are they thinned? Among the nine grades of afflictions in the desire realm (referring to afflictions such as greed, hatred, delusion, and pride), a Sakadāgāmin who guards the fruit severs six grades and has three remaining. This is called 'thin.' A Sakadāgāmin who diligently practices severs seven grades and has eight remaining, or severs nine grades but has not yet attained liberation. From the previous perspective, a Sakadāgāmin can be called 'thin.' This is the situation regarding the severing of fetters. Among them, some meanings are the same as those of a Sotāpanna (Stream-Enterer), which can be referred to the previous explanations and will not be repeated here. This is the situation of a Sakadāgāmin. Next, the meaning of Anāgāmin will be explained separately. One who is on the path to becoming an Arahat (Arahattamagga) is also generally called an Anāgāmin, and they are discussed together here. Among them, there are also four aspects to distinguish: first, to determine its nature; second, to distinguish its characteristics; third, to differentiate between sharp and dull faculties; and fourth, to determine the amount of desire realm fetters severed. Speaking of determining the nature, the noble virtue of the Anāgāmin fruit is its nature. There are three kinds of noble virtues: first, the fruit-nature. According to the Abhidhamma's analysis of practice, only the non-outflow wisdom of the last moment of liberation among the nine grades of afflictions in the desire realm is taken as its fruit-nature. The attainment of practice encompasses all previous non-outflow wisdom, combining them as the fruit-nature. What does this mean? When attaining Anāgāmin, all that was previously obtained is relinquished, and the non-outflow wisdom of the last moment of liberation among the nine grades of afflictions in the desire realm, which is obtained at birth, is obtained, along with all previous non-outflow wisdom, combining them into one fruit. If according to" "" ] }
成實唯立行修無得修義。是故唯說欲界治中末後解脫以為果體。二學等見。義同前釋。三勝果道。更修勝行。進斷初禪至非想結。唯除非想末後解脫。名為勝果。此三通說為那含果。定體如是(此一門竟)。
次辨其相。那含人中開合不定。增數說之。要攝唯三。一者現般。現身修得阿羅漢果入般涅槃。二者中般。依如成實從欲上生兩界中間受身得般。故名中般。彼論不立中陰義故。依余經論從欲上生中陰身中得般涅槃。名為中般。三受身般。上界受身然後得般。或分為四。一者現般。二者中般。三色界般。色界身中修得涅槃。四無色般。無色界中修得涅槃。或分為六。如涅槃說。一者現般。二者中般。三者生般。四者行般。五者無行般。六上流般。初現般者有三因緣。所以現般。一以利根見煩惱過速疾斷除。所以現般。二得聖道已曾欲界生厭苦情深。畏上界生勤修對治。是故現般。第三有人得未來禪。依之斷結。余禪雖得而不現前。于上二界無有作業亦無生業。為是現般。其中般者有二因緣。一以利根中陰身中聖道現前。見煩惱過能疾斷除。所以中般。故涅槃云。以利根故於中涅槃。二約業分別。業有二種。一者作業。二受生業。從煩惱起名為作業。若煩惱行為愛所潤能生後果。名受生業。此人修得世俗八禪
【現代漢語翻譯】 現代漢語譯本： 《成實論》只確立了通過修行來證得解脫，而沒有確立通過思辨來證得解脫的意義。因此，《成實論》只說在欲界通過修行，從最初到最後都能獲得解脫，並以此作為果位的本體。二學等見（兩種學習方式，即修行和思辨，具有相同的見解），其意義與前面的解釋相同。三勝果道（三種殊勝果位的道路），需要進一步修行殊勝的行法，逐步斷除從初禪到非想結（非想非非想處的煩惱結縛）。只有斷除非想結后獲得的解脫，才被稱為殊勝果。這三種情況通常被統稱為那含果（Anāgāmin，不還果）。禪定的本體就是這樣（這一部分結束）。
接下來辨別那含果的相狀。那含人在諸天人中，開合不定（指分類方式不固定），可以增加數量來說明，但要概括起來，主要有三種。一是現般（在現世入滅），即在現世之身通過修行證得阿羅漢果（Arhat，無學果）而入般涅槃（Parinirvana，完全的涅槃）。二是中般（在中陰入滅），按照《成實論》的觀點，是從欲界向上生到色界和無色界之間的中陰身中，獲得解脫而入滅，所以稱為中般。因為《成實論》不立中陰（Antarābhava，中陰身）的說法。按照其他經論的說法，是從欲界向上生到中陰身中，獲得般涅槃，稱為中般。三是受身般（在受生后入滅），即在上界受生之後才獲得解脫而入滅。或者可以分為四種。一是現般，二是中般，三是般（此處原文缺失，指在身中入滅），即在**身中通過修行證得涅槃。四是無色般（在無色界入滅），即在無色界中通過修行證得涅槃。或者可以分為六種，如《涅槃經》所說。一是現般，二是中般，三是生般（在生有中入滅），四是行般（通過修行入滅），五是無行般（不經修行入滅），六是上流般（向上界流轉入滅）。最初的現般有三種因緣，所以能在現世入滅。一是因為具有銳利的根器，能夠看到煩惱的過患，迅速斷除煩惱，所以能在現世入滅。二是證得聖道后，曾經對欲界的生老病死感到厭惡，厭離之情深重，畏懼上界的生命，勤奮地修習對治之法，所以能在現世入滅。三是有人證得了未來禪（指未來將要證得的禪定），依靠它來斷除煩惱結縛。其餘的禪定雖然證得了，但沒有現前，對於上二界（色界和無色界）沒有造作，也沒有受生的業力，因此能在現世入滅。其中的中般有兩種因緣。一是因為具有銳利的根器，在中陰身中聖道現前，能夠看到煩惱的過患，迅速斷除煩惱，所以能于中陰入滅。所以《涅槃經》說，『以利根故於中涅槃』。二是根據業力來分別。業力有兩種，一是作業，二是受生業。從煩惱產生的行為稱為作業。如果煩惱的行為被愛慾所滋潤，能夠產生未來的果報，就稱為受生業。這種人修習證得了世俗的八禪（指色界四禪和無色界四空定）。
【English Translation】 English version: The Satyasiddhi Shastra only establishes the attainment of liberation through practice, without establishing the meaning of attaining liberation through speculation. Therefore, the Satyasiddhi Shastra only states that through practice in the desire realm, from beginning to end, one can attain liberation, and takes this as the substance of the fruit. 'Two learnings with equal views' (two ways of learning, namely practice and speculation, have the same views), its meaning is the same as the previous explanation. 'Three superior fruit paths' (three paths of superior fruit), require further cultivation of superior practices, gradually cutting off the fetters from the first dhyana to the Nirvana of neither perception nor non-perception (Naiva-Samjna-Na-Asamjna-Ayatana). Only the liberation obtained after cutting off the Nirvana of neither perception nor non-perception is called the superior fruit. These three situations are generally collectively called the Anāgāmin fruit (non-returning fruit). The substance of dhyana is like this (this section ends).
Next, distinguish the characteristics of the Anāgāmin fruit. The Anāgāmin person among the Devas (gods) is uncertain in terms of opening and closing (referring to the classification method being unfixed), and the number can be increased to explain it, but to summarize, there are mainly three types. First, present Parinirvana (extinction in the present life), that is, in the present body, through practice, one attains the Arhat fruit (fruit of no more learning) and enters Parinirvana (complete Nirvana). Second, intermediate Parinirvana (extinction in the intermediate state), according to the view of the Satyasiddhi Shastra, it is from the desire realm upwards to the intermediate body between the form realm and the formless realm, obtaining liberation and entering extinction, so it is called intermediate Parinirvana. Because the Satyasiddhi Shastra does not establish the saying of Antarābhava (intermediate body). According to other Sutras and Shastras, it is from the desire realm upwards to the intermediate body, obtaining Parinirvana, called intermediate Parinirvana. Third, embodied Parinirvana (extinction after receiving a body), that is, after receiving a body in the upper realm, one obtains liberation and enters extinction. Or it can be divided into four types. First, present Parinirvana, second, intermediate Parinirvana, third, Parinirvana (the original text is missing here, referring to extinction in the ** body), that is, through practice in the ** body, one attains Nirvana. Fourth, formless Parinirvana (extinction in the formless realm), that is, through practice in the formless realm, one attains Nirvana. Or it can be divided into six types, as stated in the Nirvana Sutra. First, present Parinirvana, second, intermediate Parinirvana, third, birth Parinirvana (extinction in the state of birth), fourth, practice Parinirvana (extinction through practice), fifth, non-practice Parinirvana (extinction without practice), sixth, upstream Parinirvana (extinction by flowing upwards to the upper realm). The initial present Parinirvana has three causes, so one can enter extinction in the present life. First, because one has sharp roots, one can see the faults of afflictions and quickly cut off afflictions, so one can enter extinction in the present life. Second, after attaining the holy path, one has felt disgusted with birth, old age, sickness, and death in the desire realm, and the feeling of aversion is deep, fearing the life of the upper realm, and diligently practicing the antidote, so one can enter extinction in the present life. Third, some people have attained future dhyana (referring to the dhyana that will be attained in the future), relying on it to cut off the fetters of afflictions. Although the remaining dhyanas have been attained, they have not manifested, and there is no creation for the upper two realms (form realm and formless realm), nor is there the karma of receiving birth, so one can enter extinction in the present life. The intermediate Parinirvana has two causes. First, because one has sharp roots, the holy path manifests in the intermediate body, one can see the faults of afflictions, and quickly cut off afflictions, so one can enter extinction in the intermediate state. Therefore, the Nirvana Sutra says, 'Because of sharp roots, one enters Nirvana in the intermediate state.' Second, it is distinguished according to karma. There are two types of karma, one is action karma, and the other is birth karma. Actions arising from afflictions are called action karma. If the actions of afflictions are nourished by desire, they can produce future retribution, which is called birth karma. This person has cultivated and attained the worldly eight dhyanas (referring to the four dhyanas of the form realm and the four formless Samadhis of the formless realm).
有其作業。于禪不愛無受生業。為是中般。故涅槃云。欲色眾生有二種業。一者作業。二受生業。中涅槃者唯有作業。是故於中而般涅槃。問曰。此人既是利根。何不現般至中方般。如涅槃釋。此人雖利四大羸劣不堪修道。或雖有力資緣不足。為是不得現世涅槃。問曰。中般唯極利根。亦有差降。如涅槃釋。有上中下。若有上根軟煩惱者。未離欲界得般涅槃。若有中根中煩惱者。始離欲界未至色界得般涅槃。若有下根上煩惱者。至色界邊方得涅槃。問曰。何故舍欲界身中有涅槃上界無之。依如涅槃四義辨釋。一約性解釋。欲界眾生其性勇健能得向果。為是欲界中有涅槃。上界不爾故無中般。二約煩惱因緣以釋。欲界煩惱有二因緣。一內二外。不斷結使及邪思惟而起煩惱。名之為內。六塵生結。目之為外。此二可厭。故從欲界中有涅槃。上界唯有內因生結無外可厭。故無中般。三約二愛而為辨釋。愛有二種。一者欲愛。著外五欲資生之具。二者色愛。愛著妻色。欲界地中有此可厭故有中般。上界無此故無中般。四約諸粗煩惱辨釋。欲界有其慳貪瞋妒無慚愧等諸粗煩惱可以厭患。故有中般。上界無此故無中般。問曰。經說。中般那含有四種心。何者是乎。如涅槃說。一者非學非無學心。謂受生心。二者學心。起上對治。三
【現代漢語翻譯】 現代漢語譯本：有他的業。對於禪定不執著于沒有接受生之業。因此是中般涅槃。所以《涅槃經》說：『欲界和色界的眾生有兩種業，一是作業，二是受生業。』中般涅槃的人只有作業。因此在中陰身中入涅槃。問：這個人既然是利根，為什麼不現在就入涅槃，而要到中陰身才入涅槃？如《涅槃經》解釋，這個人雖然是利根，但四大衰弱，不能修行。或者雖然有力量，但資糧不足。因此不能在現世入涅槃。問：中般涅槃只有極利根的人才能達到嗎？還是有差別？如《涅槃經》解釋，有上、中、下三種。如果有上根，煩惱輕微的人，未離開欲界就能入涅槃。如果有中根，煩惱中等的人，剛離開欲界，未到就能入涅槃。如果有下根，煩惱深重的人，到邊才能入涅槃。問：為什麼捨棄欲界身，在中陰身中有涅槃，而上界沒有？依照《涅槃經》的四種意義來辨析。一是約性解（根據根性的理解）。欲界眾生，其根性勇猛剛健，能得到向果（趨向于果位的修行）。因此欲界中有中陰涅槃，上界不是這樣，所以沒有中般涅槃。二是約煩惱因緣（根據煩惱的因緣）。欲界的煩惱有兩種因緣，一是內因，二是外因。不斷除結使（煩惱的根本）以及邪思惟而生起的煩惱，稱為內因。六塵（色、聲、香、味、觸、法）產生煩惱，稱為外因。這兩種因緣令人厭惡。所以從欲界的中陰身中有涅槃。上界只有內因生結，沒有外因可以厭惡。所以沒有中般涅槃。三是約二愛（根據兩種愛）來辨析。愛有兩種，一是欲愛，執著于外在的五欲資生之具。二是色愛，愛著妻子。欲界地中有這些可以厭惡的，所以有中般涅槃。上界沒有這些，所以沒有中般涅槃。四是約諸粗煩惱（根據各種粗重的煩惱）來辨析。欲界有慳貪、嗔恚、嫉妒、無慚愧等各種粗重的煩惱，可以厭惡，所以有中般涅槃。上界沒有這些，所以沒有中般涅槃。問：經中說，中般涅槃含有四種心，是哪四種？如《涅槃經》所說，一是非學非無學心，指受生心。二是學心，生起上品的對治。
【English Translation】 English version: He has his karma. Regarding dhyana, he is not attached to karma that does not involve rebirth. Therefore, it is Nirvana in the intermediate state (Zhongban Niepan). So the Nirvana Sutra says: 'Sentient beings in the desire realm (Yu Jie) and form realm (Se Jie) have two kinds of karma, one is action karma (Zuoye), and the other is rebirth karma (Shousheng Ye).' Those who attain Nirvana in the intermediate state only have action karma. Therefore, they enter Nirvana in the intermediate state. Question: Since this person has sharp faculties, why doesn't he enter Nirvana now, but only in the intermediate state? As the Nirvana Sutra explains, although this person has sharp faculties, the four elements (Si Da) are weak and unable to cultivate the path. Or although he has strength, he lacks the necessary resources. Therefore, he cannot enter Nirvana in this life. Question: Is Nirvana in the intermediate state only attainable by those with extremely sharp faculties? Or are there differences? As the Nirvana Sutra explains, there are superior, intermediate, and inferior types. If there is a person with superior faculties and mild afflictions, he can enter Nirvana without leaving the desire realm. If there is a person with intermediate faculties and moderate afflictions, he can enter Nirvana just after leaving the desire realm, before reaching . If there is a person with inferior faculties and heavy afflictions, he can only enter Nirvana at the edge of . Question: Why is there Nirvana in the intermediate state after abandoning the body of the desire realm, but not in the upper realms? According to the four meanings of the Nirvana Sutra, we can analyze it. First, according to the understanding of nature (Xingjie). Sentient beings in the desire realm are brave and vigorous in nature and can attain the fruit of progress (Xiang Guo, the practice of moving towards enlightenment). Therefore, there is Nirvana in the intermediate state in the desire realm, but the upper realms are not like this, so there is no Nirvana in the intermediate state. Second, according to the causes and conditions of afflictions (Fannao Yinyuan). Afflictions in the desire realm have two causes and conditions, one internal and one external. Afflictions that arise without cutting off the bonds (Jieshi, the root of afflictions) and wrong thinking are called internal causes. The six sense objects (Liu Chen, form, sound, smell, taste, touch, and dharma) give rise to afflictions, which are called external causes. These two causes and conditions are repulsive. Therefore, there is Nirvana in the intermediate state from the desire realm. The upper realms only have internal causes for the arising of bonds, and there are no external causes to be repulsive. Therefore, there is no Nirvana in the intermediate state. Third, it is analyzed according to the two loves (Er Ai). There are two kinds of love, one is desire love (Yu Ai), which is attached to external five desires and the means of livelihood. The other is form love (Se Ai), which is attached to wives. In the desire realm, there are these repulsive things, so there is Nirvana in the intermediate state. The upper realms do not have these, so there is no Nirvana in the intermediate state. Fourth, it is analyzed according to the various coarse afflictions (Zhu Cu Fannao). The desire realm has various coarse afflictions such as stinginess, anger, jealousy, shamelessness, and lack of remorse, which can be repulsive, so there is Nirvana in the intermediate state. The upper realms do not have these, so there is no Nirvana in the intermediate state. Question: The sutra says that Nirvana in the intermediate state contains four kinds of minds, what are they? As the Nirvana Sutra says, one is the mind of neither learning nor no-learning (Fei Xue Fei Wu Xue Xin), which refers to the mind of receiving rebirth. The second is the learning mind (Xue Xin), which arises from superior antidotes.
無學心。證羅漢果。四者非學非無學心。謂命終心。問曰。此人何心命終。論自說言。羅漢報心及威儀心隨順滅心趣向涅槃。此四心中二是涅槃。二非涅槃。二涅槃者后二心也。第三無學是證有餘涅槃之心。第四非學非無學者是入無餘涅槃心也。中般如是。次解生般行般無行般。此三種人有其作業及受生業上界受身。色界地中隨在何天最初生處隨義分三。不局初禪。此三何異。經論不同。及有三別。若依毗曇生般最勝。行般為次。無行最劣。是義云何。論自釋言。精勤方便修速進道。是其生般。有勤方便無速進道。是其行般。無勤方便無速進道。是無行般。勤修聖道名勤方便。以利根故所修速成。疾斷余結名速進道。此人何故名為生般。論自釋言。此人初生起有行道。以勤方便疾斷余結。初生得般。故云生般。修習無漏十六聖行名有行道。初生得般有餘涅槃。盡壽方般無餘涅槃。有言。初生即般無餘。是義不然。論言。無有舍壽行故。其第二人勤修習道名勤方便。以鈍根故所修難成。斷結不疾名無速道。此人何故名為行般。論自釋言。起有行道斷結得般名為行般。又復依于有為緣定斷結得名般亦名行般。此人亦修十六聖行名有行道。又復此人以利根故觀前三諦有為之法。亦能斷結名有為緣。以無速道斷結不疾。盡壽方
【現代漢語翻譯】 現代漢語譯本 無學心（已經達到最高修行境界的心）。證羅漢果（證得阿羅漢的果位）。四者非學非無學心（既不是需要學習的心，也不是已經達到無學境界的心）。謂命終心（指臨終時的心）。 問：此人以何種心命終？ 論中自己解釋說：阿羅漢以報心（酬報過去業力的心）及威儀心（日常行為的心）隨順滅心（趨向寂滅的心）趣向涅槃（達到涅槃的境界）。這四種心中，有兩種是涅槃，兩種不是涅槃。兩種涅槃是指后兩種心。第三種無學心是證有餘涅槃（還有殘餘煩惱的涅槃）之心。第四種非學非無學心是入無餘涅槃（沒有任何殘餘的涅槃）之心。中般（指在生和死之間證得涅槃）的情況就是這樣。 接下來解釋生般（生時證得涅槃），行般（通過修行證得涅槃），無行般（不經修行證得涅槃）。這三種人都有其作業（行為）及受生業（導致轉生的業力），在上界（色界和無色界）接受果報。在色界中，隨其所生之處，最初生起之處，根據意義分為三種，不侷限於初禪天。這三種人有什麼不同？經論中的說法不同，以及有三種區別。如果依照《毗曇》（佛教論書），生般最殊勝，行般次之，無行最差。這是什麼意思？ 論中自己解釋說：精勤方便修習，迅速證得道果，這是生般。有勤奮方便，但沒有迅速證得道果，這是行般。沒有勤奮方便，也沒有迅速證得道果，這是無行般。勤奮修習聖道稱為勤方便。因為根器銳利，所以修習迅速成就，快速斷除剩餘的煩惱結縛，稱為速進道。此人為什麼稱為生般？ 論中自己解釋說：此人最初生起就有修行之道，以勤奮方便快速斷除剩餘的煩惱結縛，最初生起就證得般涅槃，所以稱為生般。修習無漏的十六聖行稱為有行道。最初生起就證得有餘涅槃，盡其壽命才證得無餘涅槃。有人說，最初生起就證得無餘涅槃，這種說法是不對的。論中說：沒有捨棄壽命的行為的緣故。 第二種人，勤奮修習道法稱為勤方便。因為根器遲鈍，所以修習難以成就，斷除煩惱結縛不迅速，稱為無速道。此人為什麼稱為行般？ 論中自己解釋說：生起修行之道，斷除煩惱結縛而證得般涅槃，稱為行般。又依靠有為緣定（通過有為法的因緣而入定）斷除煩惱結縛而證得般涅槃，也稱為行般。此人也修習十六聖行，稱為有行道。又此人因為根器銳利，觀察前三諦（苦、集、滅）有為之法，也能斷除煩惱結縛，稱為有為緣。因為沒有速道，斷除煩惱結縛不迅速，盡其壽命才...
【English Translation】 English version The mind of the 'no-learner' (having reached the highest stage of practice). Attaining the fruit of Arhat (the state of an Arhat). The fourth is the mind that is neither 'learner' nor 'no-learner' (neither needing to learn nor having reached the state of no-learning). This refers to the mind at the moment of death. Question: With what kind of mind does this person die? The treatise itself explains: An Arhat, with the mind of retribution (repaying past karma) and the mind of deportment (daily behavior), in accordance with the mind of cessation (inclining towards extinction), approaches Nirvana (the state of Nirvana). Among these four minds, two are Nirvana, and two are not Nirvana. The two that are Nirvana refer to the latter two minds. The third, the mind of 'no-learner,' is the mind that attains Nirvana with remainder (Nirvana with residual afflictions). The fourth, the mind that is neither 'learner' nor 'no-learner,' is the mind that enters Nirvana without remainder (Nirvana without any residue). Such is the case of 'intermediate passing' (attaining Nirvana between life and death). Next, explain 'birth-passing' (attaining Nirvana at birth), 'practice-passing' (attaining Nirvana through practice), and 'non-practice-passing' (attaining Nirvana without practice). These three types of people all have their actions (karma) and karma leading to rebirth, receiving their bodies in the upper realms (the Form and Formless realms). Within the Form realm, wherever they are born, the initial place of birth, according to the meaning, is divided into three, not limited to the first Dhyana heaven. What are the differences among these three? The scriptures and treatises differ, and there are three distinctions. If according to the Abhidharma (Buddhist treatises), 'birth-passing' is the most superior, 'practice-passing' is second, and 'non-practice-passing' is the worst. What does this mean? The treatise itself explains: Diligent and skillful practice, quickly attaining the path, is 'birth-passing.' Having diligent skill, but not quickly attaining the path, is 'practice-passing.' Lacking diligent skill and not quickly attaining the path is 'non-practice-passing.' Diligently practicing the Noble Path is called diligent skill. Because of sharp faculties, practice is quickly accomplished, and quickly severing the remaining fetters is called quick progress on the path. Why is this person called 'birth-passing'? The treatise itself explains: This person initially arises with the path of practice, quickly severing the remaining fetters with diligent skill, attaining passing at the initial birth, hence called 'birth-passing.' Practicing the sixteen Noble Practices without outflows is called the path of practice. Initially attaining Nirvana with remainder at birth, and only attaining Nirvana without remainder at the end of life. Some say that Nirvana without remainder is attained at the initial birth, but this is not correct. The treatise says: Because there is no act of abandoning life. The second type of person, diligently practicing the Dharma is called diligent skill. Because of dull faculties, practice is difficult to accomplish, and severing the fetters is not quick, called no quick progress on the path. Why is this person called 'practice-passing'? The treatise itself explains: Arising with the path of practice, severing the fetters and attaining passing is called 'practice-passing.' Also, relying on conditioned concentration (entering concentration through conditioned phenomena) to sever the fetters and attain passing is also called 'practice-passing.' This person also practices the sixteen Noble Practices, called the path of practice. Also, because this person has sharp faculties, observing the first three truths (suffering, accumulation, cessation) of conditioned phenomena, they can also sever the fetters, called conditioned cause. Because there is no quick progress on the path, severing the fetters is not quick, only at the end of life...
般。其第三人不能精勤修習聖道名不勤求。亦復不能疾斷余結名無速道。此人何故名無行般。論自釋言。起無行道斷結得般名無行般。又復依于無為緣定斷結得般亦名無行。此人鈍根多用有漏等智斷結。不修無漏十六聖行名無行道。設修無漏斷非想結。以鈍根故觀察滅諦無為勝法。方能斷結名無為緣。以無速道疾斷結故盡壽方般。若依成實生般為勝。無行為次。行般為劣。其第二人自知定當得於涅槃。不勤行道。盡壽得般名無行般。其第三人以鈍根故精勤行道。盡壽得般名為行般。若依涅槃生般最劣。行般最勝。無行為中。是義云何。其生般者涅槃經中名受身般。此人精勤盡壽得般名受身般。為是最劣。此與成實行般人同。問曰。若此盡壽得般。以何義故名受身般。佛自釋言。是人受身然後乃斷三界煩惱名受身般。非初受身即得般故名受身般。有人勤修三昧力故不盡壽命斷結得般。若為是最勝此與成實生般人同。有人自知定得涅槃懈怠不修。亦以有為三昧力故盡壽得般名無行般。是故為中。此與成實無行人同。次解上流。此人轉鈍。于上界中初身不般。二身已後方得般者名為上流。流有二種。一煩惱流。二者道流。斷下煩惱上結漸起名煩惱流。道行漸增名為道流。隨此二流次第上升故曰上流。于中分別略有四種。一不
【現代漢語翻譯】 般涅槃（Bān Nièpán，指涅槃）的第三種人不能精勤修習聖道，所以稱為『不勤求』。也不能快速斷除剩餘的煩惱結縛，所以稱為『無速道』。這個人為什麼被稱為『無行般』呢？論中自己解釋說：因為他發起無行道來斷除煩惱結縛而證得涅槃，所以稱為『無行般』。又因為他依靠無為（Wúwéi，指不造作）的緣定來斷除煩惱結縛而證得涅槃，所以也稱為『無行』。這個人根器遲鈍，多用有漏（Yǒulòu，指有煩惱）的智慧來斷除煩惱結縛，不修習無漏（Wúlòu，指沒有煩惱）的十六聖行，所以稱為『無行道』。即使修習無漏，斷除非想非非想處天的煩惱結縛，也因為根器遲鈍，觀察滅諦（Mièdì，指涅槃）的無為殊勝之法，才能斷除煩惱結縛，所以稱為『無為緣』。因為沒有快速斷除煩惱結縛的方法，所以直到壽命終結才能證得涅槃。如果依照《成實論》（Chéngshí Lùn），生般（Shēngbān，指生來就能證得涅槃）最為殊勝，無行般（Wúxíngbān，指不修行也能證得涅槃）其次，行般（Xíngbān，指通過修行才能證得涅槃）最差。 第二種人自知必定能夠證得涅槃，但不勤奮修行，直到壽命終結才證得涅槃，稱為『無行般』。第三種人因為根器遲鈍，所以精勤修行，直到壽命終結才證得涅槃，稱為『行般』。如果依照《涅槃經》（Nièpán Jīng），生般最差，行般最勝，無行般居中。這是什麼道理呢？《涅槃經》中將生般稱為『受身般』（Shòushēn Bān）。這個人精勤修行直到壽命終結才證得涅槃，所以稱為『受身般』，因此是最差的。這與《成實論》中的行般人相同。有人問：如果這個人直到壽命終結才證得涅槃，為什麼稱他為『受身般』呢？佛陀自己解釋說：這個人要先接受身體，然後才能斷除三界（Sānjiè，指欲界、色界、無色界）的煩惱，所以稱為『受身般』，而不是一開始接受身體就能證得涅槃，所以稱為『受身般』。有人勤奮修習三昧（Sānmèi，指禪定）的力量，所以不用等到壽命終結就能斷除煩惱結縛而證得涅槃，這才是最殊勝的，這與《成實論》中的生般人相同。有人自知必定能夠證得涅槃，懈怠而不修行，也因為有為（Yǒuwéi，指有造作）的三昧力量，直到壽命終結才證得涅槃，稱為『無行般』，所以是居中的，這與《成實論》中的無行人相同。 接下來解釋上流（Shàngliú，指從地獄上升到上界）。這種人根器更加遲鈍，在上界中第一世不能證得涅槃，第二世以後才能證得涅槃，稱為『上流』。流有兩種，一是煩惱流，二是道流。斷除地獄的煩惱，上界的煩惱結縛逐漸生起，稱為『煩惱流』。修行道的力量逐漸增長，稱為『道流』。隨著這兩種流次第上升，所以稱為『上流』。其中分別略有四種，一是...
【English Translation】 The third type of person attaining Parinirvana (Bān Nièpán, referring to Nirvana) cannot diligently practice the Noble Path, hence they are called 'Not Diligent Seekers' (Bù Qínqiú). They also cannot quickly sever the remaining fetters, hence they are called 'Without Swift Path' (Wú Sùdào). Why is this person called 'Non-Practice Parinirvana' (Wúxíng Bān)? The treatise itself explains: Because they initiate the path of non-practice to sever the fetters and attain Parinirvana, they are called 'Non-Practice Parinirvana'. Also, because they rely on the unconditioned (Wúwéi, referring to non-action) Samadhi to sever the fetters and attain Parinirvana, they are also called 'Non-Practice'. This person has dull faculties and mostly uses defiled (Yǒulòu, referring to having afflictions) wisdom to sever the fetters. They do not cultivate the undefiled (Wúlòu, referring to without afflictions) Sixteen Noble Practices, hence they are called 'Path of Non-Practice'. Even if they cultivate the undefiled and sever the fetters of the Realm of Neither Perception Nor Non-Perception, because of their dull faculties, they can only sever the fetters by contemplating the unconditioned supreme Dharma of Cessation (Mièdì, referring to Nirvana), hence they are called 'Conditioned by the Unconditioned'. Because they do not have a swift method to sever the fetters, they can only attain Parinirvana at the end of their lifespan. According to the Tattvasiddhi Shastra (Chéngshí Lùn), Spontaneous Parinirvana (Shēngbān, referring to attaining Nirvana spontaneously) is the most superior, Non-Practice Parinirvana (Wúxíngbān, referring to attaining Nirvana without practice) is second, and Practice Parinirvana (Xíngbān, referring to attaining Nirvana through practice) is the worst. The second type of person knows that they will definitely attain Nirvana, but they do not diligently practice, and they only attain Parinirvana at the end of their lifespan, hence they are called 'Non-Practice Parinirvana'. The third type of person diligently practices because of their dull faculties, and they only attain Parinirvana at the end of their lifespan, hence they are called 'Practice Parinirvana'. According to the Nirvana Sutra (Nièpán Jīng), Spontaneous Parinirvana is the worst, Practice Parinirvana is the most superior, and Non-Practice Parinirvana is in the middle. What is the reason for this? In the Nirvana Sutra, Spontaneous Parinirvana is called 'Parinirvana Upon Receiving a Body' (Shòushēn Bān). This person diligently practices until the end of their lifespan to attain Parinirvana, hence they are called 'Parinirvana Upon Receiving a Body', and therefore they are the worst. This is the same as the person of Practice Parinirvana in the Tattvasiddhi Shastra. Someone asks: If this person only attains Parinirvana at the end of their lifespan, why are they called 'Parinirvana Upon Receiving a Body'? The Buddha himself explains: This person must first receive a body, and then they can sever the afflictions of the Three Realms (Sānjiè, referring to the Desire Realm, the Form Realm, and the Formless Realm), hence they are called 'Parinirvana Upon Receiving a Body', and not that they can attain Parinirvana immediately upon receiving a body, hence they are called 'Parinirvana Upon Receiving a Body'. Someone diligently cultivates the power of Samadhi (Sānmèi, referring to meditative concentration), so they can sever the fetters and attain Parinirvana without waiting until the end of their lifespan. This is the most superior, and this is the same as the person of Spontaneous Parinirvana in the Tattvasiddhi Shastra. Someone knows that they will definitely attain Nirvana, but they are lazy and do not practice. Also, because of the power of conditioned (Yǒuwéi, referring to with action) Samadhi, they only attain Parinirvana at the end of their lifespan, hence they are called 'Non-Practice Parinirvana', so they are in the middle. This is the same as the person of Non-Practice in the Tattvasiddhi Shastra. Next, we explain the Upstreamer (Shàngliú, referring to ascending from a lower realm to a higher realm). This person's faculties are even duller. They cannot attain Parinirvana in the first life in the upper realm, and they can only attain Parinirvana after the second life, hence they are called 'Upstreamer'. There are two types of streams: one is the stream of afflictions, and the other is the stream of the path. Severing the afflictions of the lower realm, the fetters of the upper realm gradually arise, hence it is called 'stream of afflictions'. The power of practicing the path gradually increases, hence it is called 'stream of the path'. Following these two streams, they ascend in order, hence they are called 'Upstreamer'. Among them, there are roughly four types: one is...
定般。未至廣果。于中或受二三身等而得涅槃。二一切處。次第受身。上至廣果方得涅槃。三者樂慧。生五凈居。四者樂定。生無色界。此後二人行因各別。一樂論議二樂寂靜。樂論義者生五凈居。樂寂靜者生無色界。又復五階。修熏禪者生五凈居。不以五階修熏禪者生無色界。何者是其五階熏禪。謂。下中上上中上上。云何熏禪。用無漏禪熏于有漏。令有漏定精勝清凈。熏法如何。行者修得四禪定已初熏第四。初入眾多無漏心中。次入眾多有漏心中。后入眾多無漏心中。如是往返漸次略之。乃至最後二無漏心二有漏心。后二無漏名為熏禪方便道成。次復入於一無漏心一有漏心。后一無漏名熏禪成。於此成中五返往來。初返名下。第二名中。第三名上。第四上中。第五上上。熏四禪已次熏三禪。次熏二禪后熏初禪。熏法悉同。修熏禪已若不退者經生五凈。名為生般。不名上流。若有退者下生天中。隨身多少后還斷結。修得四禪還重熏之。熏法似前。于彼成中一返熏者生小廣天。亦名無煩。亦名無凡。二返熏者生無熱天。三返熏者生善可見天。亦名善現。四返熏者生善見天。五返熏者生無少天。外國名為阿迦尼吒。是色究竟。問曰。此五直隨業別。潤惑亦異。釋言。業別潤惑不殊。此等同一系縛地故。如欲界中六天受生
惑同業別。問曰。於此五凈居處得有生般上流人不。一義釋之。但有生般無其上流。何故如是。五階熏中逐勝受生。不先生下後上生故。又解。亦得本在下天。下品熏禪生下天中。生彼天已更修勝熏生上天中。故得上流。若能如是五階熏禪則厭呵嘖無色界定。不生無色。若欲入于無色界者則不能修五階熏禪。六種如是。或分為七。如涅槃說。六種如上。加無色般。此無色般與前六中樂定何異而須別論。前樂定者從色界去。此無色般從欲界去。與前不同故別說之。亦得說八。七種如前。加上行般。此上行般是無色中上流般也。生彼一生即得般者。名無色般。二三四身方得般者名上行般。此有三階。如涅槃說。一有精進及自在定受於二身。二有精進無自在定。有自在定而無精進受於三身。三無精進及自在定。兩事俱無則受四身。聖於四空無重生義。是故極多唯受四身。或分十一。如成實說。一是現般。二是轉世。三是中般。四生。五行。六無行般。七者樂定。八者樂慧。九信解脫。十者見到。十一身證。現般轉世前合為一。于中別分依凡身上修得那含。即于現身修得涅槃說為現般。聖人身上欲界經生后得那含。即于現身得涅槃者說為轉世。轉前聖身得那含故有斯不同。故分兩別。此轉世人有四處來。一須陀果上經生而來。
【現代漢語翻譯】 現代漢語譯本 辨別各種涅槃型別。問：在五凈居天（Pañcasuddhāvāsa，色界天的最高層，只有阿那含果位的聖者才能投生）中，是否存在生般涅槃（Upapatti-parinibbāna，于所生之處直接入滅）、上流般涅槃（Uddhaṃsota-parinibbāna，從較低的天界逐步上升到較高的天界，最終入滅）的人？ 答：從定義上來說，只有生般涅槃，沒有上流般涅槃。為什麼會這樣呢？因為在五階漸次禪定（Pañcaka-jhāna，通過五個階段的禪定修行）的熏修中，是逐級向上獲得果報而受生，不是先生地獄，後生上界。 另一種解釋是：也可以先在地獄天。下品禪定熏修后，先出生在地獄天中。在那個天界出生后，再繼續修習更殊勝的禪定，從而出生到上界天中。所以可以有上流般涅槃。如果能夠這樣修習五階漸次禪定，那麼就會厭離欲界，不會執著于禪定，也不會出生到無色界（Arūpadhātu，沒有物質存在的禪定界）。如果想要進入無色界，就不能修習五階漸次禪定。 涅槃的種類有六種，或者分為七種，如《涅槃經》（Nirvana Sutra）所說。六種如上所述，加上無色般涅槃。這無色般涅槃與前面的六種中的樂定般涅槃（Sukha-samādhi-parinibbāna，通過禪定獲得快樂而入滅）有什麼不同，而需要單獨討論呢？前面的樂定般涅槃是從色界（Rūpadhātu，有物質存在的禪定界）開始的，而這無色般涅槃是從欲界（Kāmadhātu，充滿慾望的界）開始的。與前面不同，所以單獨說明。 也可以說有八種。七種如前所述，加上上行般涅槃。這上行般涅槃是無色界中的上流般涅槃。在那個天界一生就能夠入滅的人，稱為無色般涅槃。需要經歷兩生、三生、四生才能夠入滅的人，稱為上行般涅槃。這有三個階段，如《涅槃經》所說：一是具有精進和自在禪定（Vasitā-samādhi，能夠隨意進入和退出禪定的能力），受二身；二是具有精進但沒有自在禪定，或者有自在禪定但沒有精進，受三身；三是沒有精進和自在禪定，兩樣都沒有，則受四身。聖者在四空天（Catūro-āyatana，無色界的四個層次）中沒有重複受生的意義。所以最多隻受四身。 或者分為十一種，如《成實論》（Tattvasiddhi Shastra）所說：一是現般涅槃（Diṭṭha-dhamma-nibbāna，在現世證得涅槃），二是轉世涅槃（Upapajja-nibbāna，在下一世證得涅槃），三是中般涅槃（Antarā-parinibbāna，在中間狀態證得涅槃），四是生般涅槃，五是行般涅槃（Asaṅkhāra-parinibbāna，通過努力修行證得涅槃），六是無行般涅槃（Sasaṅkhāra-parinibbāna，無需特別努力修行證得涅槃），七是樂定涅槃，八是樂慧涅槃（Sukha-paññā-nibbāna，通過智慧獲得快樂而入滅），九是信解脫（Saddhā-vimutta，通過信仰獲得解脫），十是見到（Diṭṭhi-patta，通過見道獲得解脫），十一是身證（Kāyasakkhi，通過身體體驗獲得解脫）。 現般涅槃和轉世涅槃，前面合為一種。在其中分別，依據凡夫身上修得阿那含果（Anāgāmi，不還果），即在現世修得涅槃，稱為現般涅槃。聖人身上，欲界經歷一次生命后得阿那含果，即在現世得涅槃的人，稱為轉世涅槃。因為轉變了之前的聖者之身而得阿那含果，所以有這樣的不同。因此分為兩種。 這轉世涅槃的人有四個地方來：一是須陀洹果（Sotāpanna，入流果）之上，經歷一次生命而來。
【English Translation】 English version Distinguishing different types of Parinibbāna. Question: In these five Suddhāvāsa abodes (Pañcasuddhāvāsa, the highest realm of the Rūpadhātu, where only Anāgāmins are reborn), are there beings who attain Upapatti-parinibbāna (attaining Nibbāna directly in the place of rebirth) or Uddhaṃsota-parinibbāna (progressively ascending to higher realms before attaining Nibbāna)? Answer: By definition, there is only Upapatti-parinibbāna, not Uddhaṃsota-parinibbāna. Why is this so? Because in the cultivation of the five progressive Jhānas (Pañcaka-jhāna, cultivation through five stages of Jhāna), one receives rebirth based on progressively superior merits, not by first being born in a lower realm and then ascending to a higher realm. Another explanation is: one can also initially be in a lower realm. After cultivating inferior Jhāna, one is first born in a lower realm. Having been born in that realm, one continues to cultivate more superior Jhāna, thereby being born in a higher realm. Thus, Uddhaṃsota-parinibbāna is possible. If one can cultivate the five progressive Jhānas in this way, then one will become disgusted with the Kāmadhātu and will not be attached to Jhāna, nor will one be born in the Arūpadhātu (the formless realm). If one desires to enter the Arūpadhātu, one cannot cultivate the five progressive Jhānas. There are six types of Parinibbāna, or seven types as stated in the Nirvana Sutra. The six types are as mentioned above, plus Arūpa-parinibbāna. How does this Arūpa-parinibbāna differ from the Sukha-samādhi-parinibbāna (attaining Nibbāna through the bliss of Samādhi) among the previous six types, that it needs to be discussed separately? The previous Sukha-samādhi-parinibbāna starts from the Rūpadhātu, while this Arūpa-parinibbāna starts from the Kāmadhātu. Being different from the previous one, it is explained separately. It can also be said that there are eight types. The seven types are as mentioned before, plus Urdhvaṃgāmi-parinibbāna. This Urdhvaṃgāmi-parinibbāna is the Uddhaṃsota-parinibbāna in the Arūpadhātu. One who can attain Nibbāna in one lifetime in that realm is called Arūpa-parinibbāna. One who needs to experience two, three, or four lifetimes to attain Nibbāna is called Urdhvaṃgāmi-parinibbāna. This has three stages, as stated in the Nirvana Sutra: first, one who has both diligence and mastery of Samādhi (Vasitā-samādhi, the ability to enter and exit Samādhi at will) experiences two lifetimes; second, one who has diligence but no mastery of Samādhi, or has mastery of Samādhi but no diligence, experiences three lifetimes; third, one who has neither diligence nor mastery of Samādhi, lacking both, experiences four lifetimes. Saints in the four Arūpa realms (Catūro-āyatana, the four levels of the Arūpadhātu) do not have the meaning of repeated rebirth. Therefore, at most, they only experience four lifetimes. Or it can be divided into eleven types, as stated in the Tattvasiddhi Shastra: first, Diṭṭha-dhamma-nibbāna (attaining Nibbāna in the present life), second, Upapajja-nibbāna (attaining Nibbāna in the next life), third, Antarā-parinibbāna (attaining Nibbāna in the intermediate state), fourth, Upapatti-parinibbāna, fifth, Asaṅkhāra-parinibbāna (attaining Nibbāna through effortful practice), sixth, Sasaṅkhāra-parinibbāna (attaining Nibbāna without special effort), seventh, Sukha-samādhi-nibbāna, eighth, Sukha-paññā-nibbāna (attaining Nibbāna through the bliss of wisdom), ninth, Saddhā-vimutta (liberation through faith), tenth, Diṭṭhi-patta (attainment through right view), eleventh, Kāyasakkhi (realization through bodily experience). Diṭṭha-dhamma-nibbāna and Upapajja-nibbāna are combined into one in the previous classification. Distinguishing between them, based on an ordinary person attaining Anāgāmi (Non-Returner) status, that is, attaining Nibbāna in the present life, is called Diṭṭha-dhamma-nibbāna. In the case of a noble person, experiencing one life in the Kāmadhātu and then attaining Anāgāmi status, that is, attaining Nibbāna in the present life, is called Upapajja-nibbāna. Because the previous noble person's body is transformed to attain Anāgāmi status, there is this difference. Therefore, they are divided into two types. Those who attain Upapajja-nibbāna come from four places: first, from the level of Sotāpanna (Stream-Enterer), experiencing one lifetime.
二斯陀行中經生而來。三斯陀果上經生而來。四那含行中經生而來。初二如是。中般生得般行無行般悉如前釋。樂定樂慧此二是前上流人中隨別開分。沒上流名彰此二矣。義如上釋。問曰。前說上流人中有其四種。謂。不定般及一切處樂定樂慧。成實何故偏彰后二。此不盡語就勝論故。以後二人因別果殊所以偏舉。雖分此二收攝上流故猶不盡。若不盡者彼不定般及一切處十一人中收何所。統攝信脫見到所收以此二根通攝一切故。此前八種隨身隨行隨義以分。現中及生隨身份異。行無行般隨行分異。樂定樂慧隨行隨身以分其異。轉世一種隨義分異。前八人中有鈍根者。名信解脫。以信他語得解脫故。有利根者。名為見到。自心見法到解脫故。得滅定者說為身證。得滅定者心滅自在定與身合。故曰身證。十一如是。若隨根地種性處所離欲等別則有無量。如雜心說。辨相如是(此二門竟)。
次分別利鈍開合辨定。要分唯二。謂利與鈍。鈍名信脫。利名見到。此二遍通。隨相粗分前六種中現般中般是其利根。余是鈍根。或分為三。謂。利鈍中此亦名為上中下根。隨別粗分前六種中現般是利。中般為中。余悉名鈍。以實具論現般人中有利鈍中。直爾現般說之為利。轉世現般有鈍有中。多身轉世說之為鈍。少名為中。中般
【現代漢語翻譯】 現代漢語譯本 二、斯陀含（Sakadagami，一來果）從修道中證得。三、阿那含（Anagami，不來果）從果位上證得。四、阿羅漢（Arhat，無學果）從修道中證得。最初的兩種情況是這樣。中般涅槃（Antara-parinibbāyin，中般涅槃者）的生般涅槃（Upahacca-parinibbāyin，生般涅槃者）、行般涅槃（Asankhāra-parinibbāyin，有行般涅槃者）和無行般涅槃（Sasankhāra-parinibbāyin，無行般涅槃者）以及一切般涅槃（Urdhvamsrotas，上流人）的解釋都如前所述。樂定（Samatha-yānika，樂於禪定者）和樂慧（Vipassanā-yānika，樂於智慧者）這兩種是前述上流人中根據不同情況而特別劃分出來的。因為沒能成為上流人，所以才特別強調這兩種。意義如前所述。問：前面說上流人有四種，即不定般涅槃者、一切處般涅槃者、樂定者和樂慧者。《成實論》為什麼只特別強調后兩種？這是因為沒有完全說完，只是就殊勝的方面來說。因為後兩者的因不同，果也不同，所以特別舉出。雖然劃分了這兩種，但仍然沒有完全包括上流人。如果不完全包括，那麼不定般涅槃者和一切處般涅槃者這十一人應該歸入哪一類？他們可以被統攝於信解脫（Saddhāvimutta，信解脫者）和見到（Ditthipatta，見至者）之中，因為這兩種根性可以統攝一切。前面這八種是根據隨身、隨行、隨義來劃分的。現般涅槃者和生般涅槃者是隨身的不同來劃分的。行般涅槃者和無行般涅槃者是隨行的不同來劃分的。樂定者和樂慧者是隨行和隨身的不同來劃分的。轉世涅槃者是隨義的不同來劃分的。前面這八種人中有鈍根的人，稱為信解脫，因為他們通過相信他人所說而得到解脫。有利根的人，稱為見到，因為他們自己用心見到法而達到解脫。證得滅盡定（Nirodha-samāpatti，滅盡定）的人被稱為身證（Kāyasakkhi，身證者），因為證得滅盡定的人心滅自在，定與身合，所以稱為身證。這十一種情況是這樣。如果根據根、地、種性、處所、離欲等不同來區分，則有無量種。如《雜心論》所說。辨別相狀就是這樣（這兩個門竟）。 接下來分別利根和鈍根，以及開和合來辨別確定。要區分的話只有兩種，即利根和鈍根。鈍根稱為信解脫，利根稱為見到。這兩種普遍通用。根據粗略的相狀來區分，前面六種人中，現般涅槃者和中般涅槃者是利根，其餘是鈍根。或者分為三種，即利根、鈍根和中根，這也稱為上根、中根和下根。根據特別粗略的區分，前面六種人中，現般涅槃者是利根，中般涅槃者是中根，其餘都稱為鈍根。如果根據實際情況來論，現般涅槃者中有利根、鈍根和中根。直接證得現般涅槃的，稱為利根。轉世后證得現般涅槃的，有鈍根和中根，多次轉世的，稱為鈍根，少數轉世的，稱為中根。中般涅槃者...
【English Translation】 English version Two, the Sakadagami (once-returner) comes from practice. Three, the Anagami (non-returner) comes from the fruition. Four, the Arhat (worthy one) comes from practice. The first two are like this. The explanations of Antara-parinibbāyin (one who attains Nibbana between life and death), Upahacca-parinibbāyin (one who attains Nibbana with effort), Asankhāra-parinibbāyin (one who attains Nibbana without effort), and Sasankhāra-parinibbāyin (one who attains Nibbana with effort), as well as Urdhvamsrotas (stream-goers), are as explained before. Samatha-yānika (one who delights in tranquility) and Vipassanā-yānika (one who delights in insight) are two special divisions from the aforementioned stream-goers based on different circumstances. Because they failed to become stream-goers, these two are particularly emphasized. The meaning is as explained before. Question: Earlier it was said that there are four types of stream-goers, namely, the uncertain parinirvana attainer, the all-pervasive parinirvana attainer, the one who delights in tranquility, and the one who delights in insight. Why does the Tattvasiddhi Shastra particularly emphasize the latter two? This is because it is not fully stated, but only discussed from the perspective of superiority. Because the causes of the latter two are different, and the results are also different, they are particularly mentioned. Although these two are divided, they still do not fully include the stream-goers. If they are not fully included, then where should the uncertain parinirvana attainer and the all-pervasive parinirvana attainer be categorized among the eleven? They can be encompassed by Saddhāvimutta (faith-liberated) and Ditthipatta (vision-attained), because these two faculties can encompass everything. The previous eight types are divided according to body, practice, and meaning. The present parinirvana attainer and the life parinirvana attainer are divided by the difference in body. The practice parinirvana attainer and the non-practice parinirvana attainer are divided by the difference in practice. The one who delights in tranquility and the one who delights in insight are divided by the difference in practice and body. The rebirth parinirvana attainer is divided by the difference in meaning. Among the previous eight types of people, those with dull faculties are called faith-liberated, because they attain liberation by believing what others say. Those with sharp faculties are called vision-attained, because they see the Dharma with their own minds and attain liberation. Those who attain Nirodha-samāpatti (cessation attainment) are called body-witnesses, because those who attain cessation attainment have their minds extinguished and are free, and the attainment is united with the body, so they are called body-witnesses. These eleven situations are like this. If they are distinguished according to root, ground, nature, place, detachment, etc., there are countless types. As the Abhidharma-samuccaya says. Discriminating the characteristics is like this (these two sections are finished). Next, distinguish between sharp and dull faculties, and open and close to discern and determine. To distinguish, there are only two types, namely, sharp and dull. Dull faculties are called faith-liberated, and sharp faculties are called vision-attained. These two are universally applicable. According to rough characteristics, among the previous six types of people, the present parinirvana attainer and the intermediate parinirvana attainer are sharp faculties, and the rest are dull faculties. Or they are divided into three types, namely, sharp, dull, and intermediate faculties, which are also called superior, intermediate, and inferior faculties. According to particularly rough distinctions, among the previous six types of people, the present parinirvana attainer is a sharp faculty, the intermediate parinirvana attainer is an intermediate faculty, and the rest are all called dull faculties. If discussed according to the actual situation, among the present parinirvana attainers, there are sharp, dull, and intermediate faculties. Those who directly attain present parinirvana are called sharp faculties. Those who attain present parinirvana after rebirth have dull and intermediate faculties; those who are reborn many times are called dull faculties, and those who are reborn a few times are called intermediate faculties. The intermediate parinirvana attainer...
人中有利鈍中。如涅槃經及成實說。未離欲界而得般者。名之為利。始離欲界未至色界而得般者。說之為中。至色界邊方得般者。說以為鈍。生及般行般及無行般有利鈍中。俱說不定。依如毗曇生般為利。行般為中。無行為鈍。故彼說言。依于利根及軟煩惱建立生般。依于中根及中煩惱建立行般。依于軟根及上煩惱立無行般。若依成實生般最利。與前相似。無行為中。行般為鈍。若依涅槃行般最利。無行為中。生般為鈍。悉如上辨。上流般中當知亦有利鈍中別。如成實說。一身為利。二三身中。一切處鈍。又更分別。不定為利。一切處中。樂定樂慧齊名為鈍。若復細論一一皆有利鈍中別。或復開分為六種性。退思護住勝進不動。所得善根可退名退。非是已退加以思愿方能不退名思法人。畏煩惱退常自防護而得不退名護法人。所得善根不退不進名住法人。所得善根必能上進名必勝進。所得善根牢固不退名為不動。于中或有根本不動。或有增進始得不動。依如毗曇從現般人乃至上流齊具此六。利鈍如是(此三門竟)。
次明那含斷結多少。如經中說。斷五下結及無慚愧慳嫉等過成阿那含。何者五結。所謂身見戒取及疑貪慾瞋恚。前之三種先斷此無。故通說之。又復前三亦有那含親斷之義。故通說之。義如后釋。后二
【現代漢語翻譯】 現代漢語譯本 人之中有利根、鈍根和中等根性之分。如《涅槃經》和《成實論》所說，未離開欲界就證得般涅槃（Nirvana，滅度）的，稱為利根。剛離開欲界還未到達（原文缺失，無法翻譯）就證得般涅槃的，稱為中等根性。到達（原文缺失，無法翻譯）邊緣才證得般涅槃的，稱為鈍根。生般（一生之內證得涅槃）、行般（通過修行證得涅槃）、及無行般（不經修行自然證得涅槃）有利根、鈍根和中等根性之分，對此說法不一。依照《毗曇》（Abhidhamma，阿毗達摩論），生般為利根，行般為中等根性，無行為鈍根。所以他們說，依據利根和輕微的煩惱建立生般，依據中等根性和中等的煩惱建立行般，依據鈍根和深重的煩惱建立無行般。如果依照《成實論》，生般最為利根，與前面的說法相似，無行為中等根性，行般為鈍根。如果依照《涅槃經》，行般最為利根，無行為中等根性，生般為鈍根。這些都如上面所辨析的。上流般（死後生於色界上方天，最終證得涅槃）之中，應當知道也有利根、鈍根和中等根性的區別。如《成實論》所說，一身（只經歷一次生死）為利根，二三身中（經歷兩三次生死），一切處為鈍根。又進一步分別，不定（生死次數不定）為利根，一切處為中等根性，樂定（喜歡禪定）和樂慧（喜歡智慧）並列為鈍根。如果再細緻地討論，每一種情況都有利根、鈍根和中等根性的區別。或者進一步開分為六種性：退、思、護、住、勝進、不動。所得的善根可能退失的，名為退法。不是已經退失，而是加以思愿才能不退的，名為思法人。畏懼煩惱退失，常常自我防護而得以不退的，名為護法人。所得的善根不退不進的，名為住法人。所得的善根必定能夠向上進步的，名為必勝進。所得的善根牢固不退的，名為不動。其中或者有根本不動，或者有增進后才得以不動。依照《毗曇》，從現般人（現世證得涅槃）乃至上流，都具備這六種。利鈍的區分就是這樣（以上三種門類結束）。 接下來闡明阿那含（Anagamin，不還果）斷除煩惱的多少。如經中所說，斷除五下分結以及無慚、無愧、慳吝、嫉妒等過失，成就阿那含。什麼是五結呢？就是身見（認為五蘊之身是真實的我）、戒取（執取錯誤的戒律和修行方法）、疑（對佛法僧三寶的懷疑）、貪慾（對欲界的貪愛）、瞋恚（嗔恨）。前三種是首先斷除的，阿那含沒有這些，所以通泛地這樣說。而且前三種也有阿那含親身斷除的含義，所以通泛地這樣說，意義在後面解釋。后兩種
【English Translation】 English version Among people, there are those of sharp faculties, dull faculties, and intermediate faculties. As stated in the Nirvana Sutra and the Tattvasiddhi Shastra (成實論), one who attains Nirvana (般涅槃, extinction) without leaving the desire realm is called sharp. One who attains Nirvana after just leaving the desire realm but before reaching (missing in original text, cannot translate) is said to be of intermediate faculties. One who attains Nirvana only upon reaching the edge of (missing in original text, cannot translate) is said to be dull. Regarding shengban (生般, attaining Nirvana within one lifetime), xingban (行般, attaining Nirvana through practice), and wuxingban (無行般, attaining Nirvana without practice), the sharpness, dullness, and intermediacy are said to be uncertain. According to the Abhidhamma (毗曇, higher teachings), shengban is sharp, xingban is intermediate, and wuxingban is dull. Therefore, it is said that shengban is established based on sharp faculties and mild afflictions, xingban is established based on intermediate faculties and intermediate afflictions, and wuxingban is established based on dull faculties and strong afflictions. If based on the Tattvasiddhi Shastra, shengban is the sharpest, similar to the previous statement, wuxingban is intermediate, and xingban is dull. If based on the Nirvana Sutra, xingban is the sharpest, wuxingban is intermediate, and shengban is dull. All these are as analyzed above. Among shangliuban (上流般, attaining Nirvana by being reborn in higher realms), it should be known that there are also distinctions of sharpness, dullness, and intermediacy. As stated in the Tattvasiddhi Shastra, one body (experiencing only one more rebirth) is sharp, two or three bodies (experiencing two or three more rebirths) is dull in all cases. Furthermore, distinguishing further, uncertain (number of rebirths is uncertain) is sharp, all cases is intermediate, and delighting in samadhi (樂定, meditative concentration) and delighting in wisdom (樂慧, prajna) are equally dull. If discussed in more detail, each case has distinctions of sharpness, dullness, and intermediacy. Or further divided into six natures: declining, contemplating, protecting, abiding, progressing, and unmoving. The accumulated merit that can decline is called declining. Not already declined, but requiring contemplation and aspiration to not decline is called contemplating. Fearing the decline of afflictions, constantly protecting oneself and thus not declining is called protecting. The accumulated merit that neither declines nor progresses is called abiding. The accumulated merit that will certainly progress upwards is called progressing. The accumulated merit that is firm and does not decline is called unmoving. Among these, some are fundamentally unmoving, and some attain unmoving after progressing. According to the Abhidhamma, from those who attain Nirvana in this life (現般人) up to those who ascend to higher realms, all possess these six. Such is the distinction of sharpness and dullness (the above three categories are complete). Next, explaining the amount of fetters severed by an Anagamin (阿那含, Non-Returner). As stated in the sutras, one who severs the five lower fetters and overcomes faults such as shamelessness, lack of remorse, stinginess, and jealousy becomes an Anagamin. What are the five fetters? They are self-view (身見, belief in a permanent self), attachment to rites and rituals (戒取, clinging to wrong precepts), doubt (疑, doubt about the Buddha, Dharma, and Sangha), sensual desire (貪慾, desire for the sense pleasures), and hatred (瞋恚, aversion). The first three are severed first, and the Anagamin does not have these, so it is generally said. Moreover, the first three also have the meaning of being personally severed by the Anagamin, so it is generally said, the meaning is explained later. The latter two
一向那含親斷。此五結中前之三種依如成實具足二下。名為下結。一眾生下唯凡夫起。二障下果亦名下結。唯障初果。若依毗曇唯眾生下名為下結。義同前解。非障下果名為下結。此之三種通障須陀斯陀那含三種果故。后二是其欲界煩惱。以界下故名為下結。守果那含唯斷此五。進向那含通斷上結。唯非想地末後解脫而未克證。那含如是。次別解釋阿羅漢義。于中曲有三門分別。一定其體。二辨其相。三明斷結多少之義。言定體者。阿羅漢果聖德為體。羅漢果中聖德有二。一是果體。依如毗曇行修分別。唯非想地九品治中末後解脫。是其果體。就此體中分為盡智及無生智。鈍根所得直名盡智。利根所得名為盡智及無生智。何故如是。彼鈍根者。得此智時能盡諸惑。故名盡智。不能保已當結不生。以是義故非無生智。利根所得現盡諸惑。複名盡智。復能保已當結不生名無生智。問曰。盡智及無生智為在一念為當相續。彼宗所立各別一念。無相續義。故論說言。尚無二念。況多相續。問曰。若此名一念者云何得分四智差別。釋言。一念義別說四。非前後四。是義云何。一念盡集因名我生盡。道行成滿名梵行立。證滅窮極名所作辦。永舍當苦名不受后。無生智中義別亦爾。行修如是。得修分別通攝向前一切無漏。合成一種阿
羅漢果。是義云何。證羅漢時因中一切諸無漏得一時頓舍。別有一種果得新生。得彼非想末後解脫。並得向前一切無漏。合成一種阿羅漢果。若依成實唯說行修不立得修。是故唯說非想解脫為羅漢果。於此果中莫問利鈍。悉具盡智及無生智。彼宗所立無學聖慧。盡生死因名為盡智。能令後果永更不受名無生智。非想解脫具此兩能。是故一切齊具二智。二智同體隨義以分。多念相續不止一念。果體如是。二無學等見。盡無生后遊觀無漏。定體如是(此一門竟)。
次辨其相開合不定。總之唯一。或分為二。一慧解脫。二俱解脫。不得滅定名慧解脫。得滅定者名俱解脫。又分二種。一時解脫。二不時解脫。其鈍智根者假時托處方得解脫。名時解脫。其利根者不假時處而得解脫。名不時解脫。或分六種。如毗曇說。一退二思三護四住五必升進六名不動。言退法者。本在學地無常方便。無頓方便所得可退。名退法人。言思法者。亦無常頓二種方便。堪能思愿令行不退。名思法人。言護法者。有常方便無頓方便。常自防護令行不退。名護法人。言住法者。有頓方便無常方便。所得善根不進不退。故名為住。必升進者。有常方便及頓方便。而是頓根以二方便堪得不動。名必升進。不動法者。有常方便有頓方便。而是利根所得
【現代漢語翻譯】 現代漢語譯本：阿羅漢果（Arhat fruit）。這是什麼意思呢？證得阿羅漢果位時，在因地所修的一切無漏功德，是否會一時全部捨棄，而另外得到一種新的果實產生？是否證得非想非非想處天（Neither perception nor non-perception）的最後解脫，並得到先前的一切無漏功德，合成為一種阿羅漢果？如果依照《成實論》（Satya-siddhi Shastra）的觀點，只講修行，不立『得修』之說，所以只說非想非非想處天的解脫為阿羅漢果。在此果位中，無論根器是利是鈍，都具備盡智（Jnana）和無生智（Anutpada-jnana）。《成實論》所立的無學聖慧，斷盡生死之因名為盡智，能使未來不再受生名為無生智。非想非非想處天的解脫具備這兩種能力，所以一切阿羅漢都具備這兩種智慧。二智本體相同，只是隨意義而區分，多念相續，不止於一念。果體的體性就是這樣。二無學（Asaiksa）等見，在盡智和無生智之後，遊觀無漏之境，定體的體性就是這樣（這一門到此結束）。 接下來辨別阿羅漢的相狀，開合不定，總的來說只有一個。或者分為兩種：一是慧解脫（Prajna-vimukti），二是俱解脫（Ubhayato-vimukti）。不得滅盡定（Nirodha-samapatti）的稱為慧解脫，得到滅盡定的稱為俱解脫。又分為兩種：一時解脫（Samaya-vimukti），二不時解脫（Asamaya-vimukti）。那些鈍根的人，需要藉助時節和處所才能得到解脫，稱為時解脫。那些利根的人，不需要藉助時節和處所就能得到解脫，稱為不時解脫。或者分為六種，如《阿毗達磨》（Abhidharma）所說：一退法（Parihanadharma），二思法（Cintayadharma），三護法（Anuraksanadharma），四住法（Sthitadharma），五必升進法（Vishesabhagiyadharma），六不動法（Acaladharma）。所謂退法者，原本在有學地（Saiksa），因為無常方便（Anitya-upaya），沒有頓方便（Eka-upaya），所得功德可以退失，名為退法人。所謂思法者，也沒有常方便和頓方便兩種方便，能夠通過思惟和發願使修行不退，名為思法人。所謂護法者，有常方便，沒有頓方便，常常自我防護使修行不退，名為護法人。所謂住法者，有頓方便，沒有常方便，所得善根不進不退，所以名為住法。必升進者，有常方便和頓方便，而且是鈍根，憑藉這兩種方便能夠得到不動，名為必升進。不動法者，有常方便，有頓方便，而且是利根，所得功德不動。
【English Translation】 English version: Arhat fruit (Arhat fruit). What does this mean? When one attains the Arhat fruit, are all the unconditioned merits (Anasrava) cultivated in the causal stage (Hetu) abandoned all at once, and another new fruit produced? Does one attain the final liberation of the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana), and obtain all the previous unconditioned merits, combined into one kind of Arhat fruit? According to the view of the Satyasiddhi Shastra (Satya-siddhi Shastra), it only speaks of practice and does not establish the 'attainment of practice,' so it only says that the liberation of the Realm of Neither Perception Nor Non-Perception is the Arhat fruit. In this fruit, regardless of whether the capacity is sharp or dull, one possesses both Exhaustion Knowledge (Jnana) and Non-arising Knowledge (Anutpada-jnana). The Asaiksa (Asaiksa) holy wisdom established by the Satyasiddhi Shastra, which exhausts the cause of birth and death, is called Exhaustion Knowledge, and the ability to prevent future rebirth is called Non-arising Knowledge. The liberation of the Realm of Neither Perception Nor Non-Perception possesses these two abilities, so all Arhats possess these two wisdoms equally. The two wisdoms have the same essence, but are distinguished according to their meaning, with many thoughts continuing, not just one thought. The nature of the fruit body is like this. The two Asaiksas (Asaiksa) and others, after Exhaustion Knowledge and Non-arising Knowledge, wander and contemplate the unconditioned realm, and the nature of the samadhi body is like this (this section ends here). Next, we distinguish the characteristics of the Arhat, which are not fixed in terms of opening and closing, but are generally only one. Or it can be divided into two types: one is Wisdom Liberation (Prajna-vimukti), and the other is Both-ways Liberation (Ubhayato-vimukti). Those who do not attain Cessation Samadhi (Nirodha-samapatti) are called Wisdom Liberation, and those who attain Cessation Samadhi are called Both-ways Liberation. It is also divided into two types: Liberation in Time (Samaya-vimukti) and Liberation out of Time (Asamaya-vimukti). Those with dull roots who need to rely on time and place to attain liberation are called Liberation in Time. Those with sharp roots who do not need to rely on time and place to attain liberation are called Liberation out of Time. Or it can be divided into six types, as the Abhidharma (Abhidharma) says: one is Declining Dharma (Parihanadharma), two is Thinking Dharma (Cintayadharma), three is Protecting Dharma (Anuraksanadharma), four is Abiding Dharma (Sthitadharma), five is Surely Progressing Dharma (Vishesabhagiyadharma), and six is Unmoving Dharma (Acaladharma). The so-called Declining Dharma refers to those who were originally in the stage of learning (Saiksa), because of impermanent means (Anitya-upaya), without sudden means (Eka-upaya), the merits obtained can be lost, and they are called Declining Dharma persons. The so-called Thinking Dharma refers to those who also do not have both constant means and sudden means, but are able to think and vow to prevent practice from declining, and are called Thinking Dharma persons. The so-called Protecting Dharma refers to those who have constant means but no sudden means, and constantly protect themselves to prevent practice from declining, and are called Protecting Dharma persons. The so-called Abiding Dharma refers to those who have sudden means but no constant means, and the merits obtained do not advance or retreat, so they are called Abiding Dharma. Surely Progressing Dharma refers to those who have constant means and sudden means, and are dull-rooted, and can attain immovability by relying on these two means, and are called Surely Progressing Dharma. Unmoving Dharma refers to those who have constant means and sudden means, and are sharp-rooted, and the merits obtained are unmoving.
堅固故名不動。于中有二。一本來不動。二至果中進為不動。此六種中若說退者必定退轉。乃至必進必定上進。欲界羅漢非上二界。彼上二界唯有住法及不動法。若說退者可退名退。不必定退。乃至進者可進名進。設令退者此人進作思護住等后遠退失。住本種性不令退失。如上說者三界羅漢悉具六種。六中前五是時解脫。后一不時。或分為九。如成實說。一是退相。二是守相。三者死相。四可進相。五者住相。六不壞相。七不退相。八慧解脫。九俱解脫。論自釋言。以信等根故有差別。最鈍根者名為退相。此當毗曇退法人也。但毗曇中退失聖道。成實法中退失三昧。故無漏智慧不能現前。問曰。若退聖慧不現云何得成阿羅漢果。釋言。雖退時復還得。得已發慧。故成羅漢。言守相者。根少勝前。云何勝前。前退法人雖自防護而必退失。此守相人不護則退。護則不退。不退三昧。此當毗曇護法人也。言死相者。根轉勝前。深厭諸有不能得定。不得定故無漏智慧難得現前。設得恐失故求欲自害。故名死相。如瞿坻等。此當毗曇思法人也。此三住于退分三昧。言住相者。所得三昧不進不退。此當毗曇住法人也。此人住于住分三昧。可進相者。所得三昧轉深增益名可進相。此當毗曇必升進也。此人住于增分三昧。不壞相者。所
【現代漢語翻譯】 現代漢語譯本 『堅固』的緣故，所以名為『不動』。其中有兩種情況：一是本來就不動，二是到了果位中，進一步成為不動。這六種情況中，如果說會退轉，就必定會退轉，乃至必定進步，必定向上進步。欲界的阿羅漢不會生到上二界（色界和無色界）。因為上二界只有『住法』和『不動法』。如果說會退轉，那只是說『可能』退轉，並非『必定』退轉。乃至說進步，也只是說『可能』進步。假設這個人因為進步而修習『思』、『護』、『住』等禪定，之後又遠離而退失，但他的本性不會讓他退失。如上面所說，三界的阿羅漢都具備這六種情況。六種情況中的前五種是『時解脫』，后一種是『不時解脫』。或者可以分為九種，如《成實論》所說：一是退相，二是守相，三是死相，四是可進相，五是住相，六是不壞相，七是不退相，八是慧解脫，九是俱解脫。《論》自己解釋說，因為信等根（信根、精進根、念根、定根、慧根）的強弱不同，所以有這些差別。根器最遲鈍的人稱為『退相』，這相當於毗曇宗（指《阿毗達磨》）所說的『退法人』。但毗曇宗說的是退失聖道，而《成實論》說的是退失三昧（samadhi，禪定），所以無漏智慧不能顯現。有人問：如果退失了聖慧，不能顯現，怎麼能成就阿羅漢果呢？回答說：雖然退失了，但之後又重新獲得，獲得之後就能生起智慧，所以能成就阿羅漢。『守相』是指根器稍微勝過前面的人。怎麼勝過前面的人呢？前面的退法人即使自己防護也必定會退失，而這個守相的人，不防護就會退失，防護就不會退失，不會退失三昧。這相當於毗曇宗所說的『護法人』。『死相』是指根器更加勝過前面的人。他深深厭惡諸有（三有，即欲有、色有、無色有），不能得到禪定。因為不能得到禪定，所以無漏智慧難以顯現。即使得到了，也害怕失去，所以想要自殺。所以稱為『死相』，如瞿夷（Godhika）等。這相當於毗曇宗所說的『思法人』。這三種人住在退分三昧。『住相』是指所得的三昧不進步也不退步。這相當於毗曇宗所說的『住法人』。這個人住在住分三昧。『可進相』是指所得的三昧更加深入增益，稱為可進相。這相當於毗曇宗所說的『必升進』。這個人住在增分三昧。『不壞相』是指所
【English Translation】 English version It is named 'Immovable' because of its firmness. There are two aspects to it: one is inherently immovable, and the other is advancing into immovability in the fruition stage. Among these six types, if one is said to regress, they will certainly regress, and even necessarily advance, necessarily advance upwards. Arhats (one who is worthy) of the desire realm do not ascend to the upper two realms (form realm and formless realm). In those upper two realms, there are only 'abiding dharmas' and 'immovable dharmas'. If one is said to regress, it can be said that they 'may' regress, but not 'necessarily' regress. Even if one is said to advance, it can be said that they 'may' advance. Supposing that this person cultivates 'thinking', 'guarding', 'abiding', etc., due to advancement, but later becomes distant and regresses, their inherent nature will not allow them to regress. As mentioned above, Arhats of the three realms all possess these six types. The first five of these six are 'liberation in due time', and the last one is 'liberation out of due time'. Or they can be divided into nine types, as the Satyasiddhi Shastra states: one is the regressing aspect, two is the guarding aspect, three is the dying aspect, four is the advancing aspect, five is the abiding aspect, six is the non-decaying aspect, seven is the non-regressing aspect, eight is wisdom liberation, and nine is both liberation. The Shastra itself explains that these differences arise due to the different strengths of the roots of faith, etc. (faith, vigor, mindfulness, concentration, and wisdom). The person with the dullest roots is called the 'regressing aspect'. This corresponds to the 'regressing person' in the Abhidharma (referring to the Abhidharma texts). However, the Abhidharma speaks of regressing from the holy path, while the Satyasiddhi Shastra speaks of regressing from samadhi (concentration), so unconditioned wisdom cannot manifest. Someone asks: If holy wisdom regresses and cannot manifest, how can one attain the fruit of Arhat? The answer is: Although it regresses, it is regained later. After regaining it, wisdom arises, so one can attain Arhatship. 'Guarding aspect' refers to someone whose roots are slightly superior to the previous one. How is it superior? The previous regressing person will certainly regress even if they guard themselves, while this guarding person will regress if they do not guard themselves, but will not regress if they do guard themselves, and will not regress from samadhi. This corresponds to the 'guarding person' in the Abhidharma. 'Dying aspect' refers to someone whose roots are even more superior to the previous one. They deeply loathe all existences (the three existences: desire existence, form existence, and formless existence) and cannot attain samadhi. Because they cannot attain samadhi, unconditioned wisdom is difficult to manifest. Even if they attain it, they fear losing it, so they want to commit suicide. Therefore, it is called the 'dying aspect', such as Godhika. This corresponds to the 'thinking person' in the Abhidharma. These three reside in regressive samadhi. 'Abiding aspect' refers to someone whose attained samadhi neither advances nor regresses. This corresponds to the 'abiding person' in the Abhidharma. This person resides in abiding samadhi. 'Advancing aspect' refers to someone whose attained samadhi becomes deeper and more enhanced, called the advancing aspect. This corresponds to the 'necessarily advancing' in the Abhidharma. This person resides in increasing samadhi. 'Non-decaying aspect' refers to someone whose
得三昧種種因緣不能敗壞名不壞相。此人慧利善取三昧入住起相。故不可壞。不退相者。此人最勝所得功德盡無退失。名不退相。此後二人住達分定。當毗曇中不動人也。於前人中不得滅定名慧解脫。得滅定者名俱解脫。九種如是。細分無量。辨相如是(此二門竟)。
次明羅漢斷結多少。經中宣說。斷五上結成阿羅漢。何者五結。所謂。色染及無色染無明憍慢及與掉戲。色界貪愛名為色染。無色貪愛名無色染。此二于彼十使門中同一貪使。無明癡使。憍慢慢使。此前使性。言掉戲者。是其掉纏。此五是其上界煩惱。故名上結。又復那含上人所起亦名上結。問曰。此與四流四扼煩惱何別。釋言。此五通亦是其流扼所攝。然流與扼凡聖通起。此五唯是聖人所起。以是那含所起結故。此五盡處說羅漢果。故說羅漢斷五上結。問曰。何故十使之中。偏說羅漢斷貪癡慢不說餘者。五見及疑見道中斷。故此不論。瞋在欲界。那含時盡。故此不說。問曰。何故十纏之中。偏說斷掉不說餘者。依如毗曇十纏之中。八在欲界。那含時盡故此不說。睡掉二纏通上二界。睡即余結。一切煩惱睡著境界。名之為睡。隨余結說故不別論。又復睡眠順於正受故不說之。若依成實睡在欲界。故不說睡。掉不同前。所以偏舉。問曰。羅漢斷除掉
【現代漢語翻譯】 現代漢語譯本：獲得種種禪定因緣而不能被破壞，這叫做『不壞相』。這種人智慧敏銳，善於進入、安住和出離禪定，所以不可被破壞。『不退相』是指這個人所獲得的殊勝功德完全沒有退失，叫做『不退相』。後面這兩種人安住于已證得的禪定，在毗曇宗中被稱為『不動人』。在前面的人中，沒有獲得滅盡定的叫做『慧解脫』，獲得滅盡定的叫做『俱解脫』。這九種情況就是這樣，如果細分則有無量種。辨別各種相就是這樣（這兩個部分結束）。
接下來闡明阿羅漢斷除煩惱的多少。經文中說，斷除五上分結就能成就阿羅漢。什麼是五結呢？就是指色界的貪染和無色界的貪染、無明（avidya，指對事物真相的迷惑）、憍慢（mana，指驕傲自大）以及掉戲（auddhatya，指心神不定，散亂）。貪愛被稱為色染，對無色界的貪愛稱為無色染。這兩種貪染在十使（dasa anusaya，十種根本煩惱）中屬於同一種貪使。無明就是癡使（moha anusaya，愚癡）。憍慢就是慢使（mana anusaya，傲慢）。這些都是煩惱的本性。所說的掉戲，就是指掉舉纏（auddhatya，心神不定）。這五種是上界的煩惱，所以稱為『上結』。另外，不還果（Anagamin，那含）聖者所生起的煩惱也稱為『上結』。問：這五結與四流（catasroghah，四種瀑流）、四扼（catvaro yogah，四種系縛）煩惱有什麼區別？回答說：這五結實際上也包含在四流和四扼之中。但是，四流和四扼是凡夫和聖人都會生起的，而這五結只是聖人所生起的，因為這是不還果聖者所生起的煩惱。這五結斷盡之處，就稱為阿羅漢果。所以說阿羅漢斷除五上分結。問：為什麼在十使之中，只說阿羅漢斷除貪、癡、慢，而不說其他的呢？五見（五種錯誤的見解）和疑（vicikiccha，懷疑）在見道（darshana-marga，初果須陀洹的證悟道）時就已經斷除了，所以這裡不討論。嗔（dvesa，嗔恨）在欲界，不還果時就已經斷盡了，所以這裡也不說。問：為什麼在十纏（dasa bandhanani，十種束縛）之中，只說斷除掉舉，而不說其他的呢？依照《阿毗達摩》（Abhidhamma）的說法，十纏中有八種是在欲界，不還果時就已經斷盡了，所以這裡不討論。睡眠（styana，昏沉）和掉舉這兩種纏通於上二界。睡眠就是其餘的煩惱，一切煩惱使人昏沉，執著于境界，這叫做睡眠。它是隨著其餘的煩惱而說的，所以不單獨討論。而且睡眠順於正受（samapatti，正定），所以不說它。如果依照《成實論》（Satyasiddhi-sastra），睡眠是在欲界，所以不說睡眠。掉舉與前面不同，所以特別舉出。問：阿羅漢斷除掉舉
【English Translation】 English version: Obtaining various causes and conditions for samadhi (concentration) that cannot be destroyed is called the 『Indestructible Aspect』. This person is sharp in wisdom and skillful in entering, abiding in, and arising from samadhi, therefore they cannot be destroyed. The 『Non-retrogressing Aspect』 refers to the fact that the excellent merits obtained by this person are completely without loss, and this is called the 『Non-retrogressing Aspect』. These latter two types of people abide in the attained samadhi and are called 『Immovable Ones』 in the Abhidhamma (Higher Teaching). Among the former people, those who have not obtained Nirodha-samapatti (Cessation Attainment) are called 『Wisdom-Liberated』, and those who have obtained Nirodha-samapatti are called 『Both-Liberated』. These are the nine types, and if divided further, there are countless types. Discriminating the aspects is like this (these two sections are finished).
Next, it explains how many fetters an Arhat (worthy one) has severed. The sutras (discourses) say that becoming an Arhat is achieved by severing the five higher fetters. What are the five fetters? They are the lust for the realm of form (rupa-dhatu) and the lust for the formless realm (arupa-dhatu), avidya (ignorance), mana (conceit), and auddhatya (restlessness). Attachment is called lust for the realm of form, and attachment to the formless realm is called lust for the formless realm. These two types of lust are the same as the anusaya (underlying tendency) of lust in the ten anusayas (ten underlying tendencies). Avidya is the anusaya of moha (delusion). Mana is the anusaya of mana (pride). These are the nature of these anusayas. What is called auddhatya is the auddhatya-avarana (hindrance of restlessness). These five are the afflictions of the higher realms, so they are called 『higher fetters』. Furthermore, the afflictions that arise from an Anagamin (non-returner) are also called 『higher fetters』. Question: What is the difference between these five fetters and the four oghas (floods) and the four yogas (yokes)? Answer: These five are also included in the four oghas and the four yogas. However, the four oghas and the four yogas arise in both ordinary people and noble ones, while these five only arise in noble ones, because these are the fetters that arise from an Anagamin. The place where these five are exhausted is called the fruit of Arhatship. Therefore, it is said that an Arhat severs the five higher fetters. Question: Why, among the ten anusayas, is it only said that an Arhat severs greed, delusion, and pride, and not the others? The five wrong views and doubt (vicikiccha) are severed in the path of seeing (darshana-marga), so they are not discussed here. Hatred (dvesa) is in the desire realm (kama-dhatu) and is exhausted at the time of the Anagamin, so it is not discussed here. Question: Why, among the ten bandhanas (bonds), is it only said that restlessness is severed, and not the others? According to the Abhidhamma, eight of the ten bonds are in the desire realm and are exhausted at the time of the Anagamin, so they are not discussed here. Sloth (styana) and restlessness are common to the upper two realms. Sloth is the remaining fetters; all afflictions cause one to be drowsy and attached to objects, and this is called sloth. It is discussed along with the remaining fetters, so it is not discussed separately. Moreover, sleep is in accordance with right samadhi, so it is not discussed. According to the Satyasiddhi-sastra, sleep is in the desire realm, so sleep is not discussed. Restlessness is different from the previous ones, so it is specifically mentioned. Question: An Arhat severs restlessness
纏說為上結。阿那含人斷無慚愧慳嫉忿覆悔眠等纏。以何義故不名下結。釋言。齊類應名下結。但阿那含斷過眾多。簡本異末故就使中說五下結。纏垢別論。阿羅漢人斷過狹少。故通使纏說五上結。問曰。前說。阿那含人斷五下結。五下結中身見戒取及與疑結須陀斷盡。攝前從后通為那含所斷五結。今說羅漢。何為不得攝前從后合斷十結。但云斷五。釋言。于彼五下結中初之三種分相論之須陀所斷。以實細論亦有那含親斷之義。故得攝之合為那含所斷五結。無有羅漢親斷之義。是故不得攝之從后。宣說羅漢斷除十結。是義云何。五下結中初之三結三處親斷。一次第人親斷三結成須陀洹。第二超越斯陀含人親斷三結成斯陀含。是人凡時斷除欲結至六品盡。后入見道斷除三結。至第十六道比智時即成斯陀。故經宣說。斯陀含人斷除三結薄貪恚癡。第三超越阿那含人親斷三結成阿那含。是人凡時斷除欲結至九品盡。后入見道斷除三結。至第十六道比智時即成那含。以有此義是故經中說阿那含斷五下結。無有斷除五下結盡即成羅漢。是故不說阿羅漢人斷十結矣。羅漢如是。聲聞賢聖略之云爾。次論緣覺。于中曲有三門分別。一釋名義。二對小分別。三對大分別。初釋名義。言緣覺者外國正音名辟支佛。此翻辟支名曰因緣。佛名
為覺。緣覺名義解有兩種。一約所觀法門以釋。緣者是其十二緣法。始從無明乃至老死觀斯悟解。從緣得覺故號緣覺。二就得道因緣以釋。如辟支佛得道因緣經中廣說。如拂迦沙。思風動樹而得悟道。如是等皆藉現事緣而得覺悟。故曰緣覺。名義如是(此一門竟)。
次對小分別。于中有二。一對小辨相。二明同異。言辨相者。經說聲聞緣覺之別有其兩門。一約所觀法門以別。觀察四諦而得道者悉名聲聞。觀十二緣而得道者齊稱緣覺。若從是義於今現在值佛為說十二緣法而得道者亦緣覺收。故經說言。為教聲聞說四真諦。為教緣覺說十二緣。此緣覺中細分有二。一緣覺緣覺。是人本來求緣覺道。常樂觀察十二緣法成緣覺性。于最後身不值佛世。藉現事緣而得悟道。本緣覺性今藉事緣而得覺故。說之以為緣覺緣覺。二聲聞緣覺。是人本來求緣覺道。亦樂觀察十二緣法成緣覺性。于最後身值佛為說十二緣法而得悟解。從佛聲聞而得覺故。說之以為聲聞緣覺。摩訶迦葉即其人也。經中所云為諸緣覺說十二緣正當斯耳。此亦名為緣覺聲聞。故上聲聞人中辨之。此前一門約法以別。二約得道因緣以別。從他聞聲而得道者悉字聲聞。是故摩訶迦葉之流。雖復觀察十二緣法而得悟道。以從佛聞得悟解故。經中說為聲聞眾矣。藉
【現代漢語翻譯】 現代漢語譯本 覺悟（為覺）：緣覺（Pratyekabuddha）的名義解釋有兩種。第一種是根據所觀的法門來解釋。『緣』指的是十二緣法，從無明開始，直到老死，通過觀察這些緣法而獲得覺悟。因為從『緣』而得覺悟，所以稱為緣覺。第二種是就得道的因緣來解釋。例如《辟支佛得道因緣經》中詳細描述的，像弗迦沙（Phussa）一樣，因為思考風吹動樹木而獲得悟道。像這樣的例子都是藉助現實中的事物因緣而獲得覺悟，所以稱為緣覺。緣覺的名義就是這樣（這一部分結束）。
接下來是對小乘（Hinayana）的分別。其中有兩點：第一是對小乘的辨別相狀，第二是說明相同和不同之處。說到辨別相狀，經典中說聲聞（Śrāvaka）和緣覺的區別有兩方面。第一是根據所觀的法門來區分。觀察四諦（Four Noble Truths）而得道的人都稱為聲聞，觀察十二緣法而得道的人都稱為緣覺。如果按照這個意義，那麼現在遇到佛陀為他們宣說十二緣法而得道的人，也歸入緣覺。所以經典中說：『為教導聲聞宣說四真諦，為教導緣覺宣說十二緣。』這緣覺中又可以細分為兩種：一是緣覺緣覺，這些人本來就追求緣覺道，經常樂於觀察十二緣法，成就緣覺的性質。在最後一生中沒有遇到佛陀住世，藉助現實中的事物因緣而獲得悟道。本來具有緣覺的性質，現在藉助事物因緣而獲得覺悟，所以稱之為緣覺緣覺。二是聲聞緣覺，這些人本來也追求緣覺道，也樂於觀察十二緣法，成就緣覺的性質。在最後一生中遇到佛陀為他們宣說十二緣法而獲得悟解，從佛陀的聲聞教導而獲得覺悟，所以稱之為聲聞緣覺。摩訶迦葉（Mahākāśyapa）就是這樣的人。經典中所說的『為諸緣覺宣說十二緣』，正是指這種情況。這些人也可以稱為緣覺聲聞，所以在上面的聲聞人中也辨別了他們。以上是第一種根據法門來區分。
第二是根據得道因緣來區分。從他人聽聞聲音而得道的人都稱為聲聞。因此，像摩訶迦葉這樣的人，即使觀察十二緣法而獲得悟道，因為是從佛陀聽聞而獲得悟解，所以在經典中被認為是聲聞眾。
【English Translation】 English version Enlightenment (Wei Jue): There are two explanations for the meaning of Pratyekabuddha (緣覺). The first is based on the Dharma gate they contemplate. 'Condition' (緣) refers to the twelve links of dependent origination (十二緣法), starting from ignorance (無明) to old age and death (老死), gaining enlightenment through observing these conditions. Because enlightenment is attained from 'conditions,' they are called Pratyekabuddhas. The second is based on the causes and conditions for attaining the path. For example, as described in detail in the 'Pratyekabuddha's Causes and Conditions for Attaining the Path Sutra' (辟支佛得道因緣經), like Phussa (拂迦沙), who attained enlightenment by contemplating the wind moving the trees. Such examples all attain enlightenment through relying on real-world conditions. Therefore, they are called Pratyekabuddhas. This is the meaning of Pratyekabuddha (this section ends).
Next is the distinction from the Hinayana (小乘). There are two points: first, distinguishing the characteristics of the Hinayana; second, clarifying the similarities and differences. Regarding distinguishing characteristics, the sutras say that the difference between Śrāvakas (聲聞) and Pratyekabuddhas lies in two aspects. The first is based on the Dharma gate they contemplate. Those who attain the path by contemplating the Four Noble Truths (四諦) are all called Śrāvakas, and those who attain the path by contemplating the twelve links of dependent origination are all called Pratyekabuddhas. According to this meaning, those who now encounter the Buddha and attain the path by hearing the twelve links of dependent origination are also included in Pratyekabuddhas. Therefore, the sutras say: 'For teaching Śrāvakas, the Four Noble Truths are taught; for teaching Pratyekabuddhas, the twelve links of dependent origination are taught.' Among these Pratyekabuddhas, there are two further subdivisions: first, Pratyekabuddha-Pratyekabuddhas, who originally sought the Pratyekabuddha path, constantly delighted in contemplating the twelve links of dependent origination, and cultivated the nature of a Pratyekabuddha. In their final life, they did not encounter a Buddha in the world and attained enlightenment through relying on real-world conditions. Originally possessing the nature of a Pratyekabuddha, they now attain enlightenment through relying on conditions, so they are called Pratyekabuddha-Pratyekabuddhas. Second, Śrāvaka-Pratyekabuddhas, who also originally sought the Pratyekabuddha path, also delighted in contemplating the twelve links of dependent origination, and cultivated the nature of a Pratyekabuddha. In their final life, they encountered the Buddha who taught them the twelve links of dependent origination and attained understanding. They attain enlightenment through the Buddha's Śrāvaka teachings, so they are called Śrāvaka-Pratyekabuddhas. Mahākāśyapa (摩訶迦葉) is such a person. The sutras say, 'For all Pratyekabuddhas, the twelve links of dependent origination are taught,' which refers to this situation. These people can also be called Pratyekabuddha-Śrāvakas, so they are also distinguished among the Śrāvakas above. The above is the first distinction based on the Dharma gate.
The second is based on the causes and conditions for attaining the path. Those who attain the path by hearing the voice of others are all called Śrāvakas. Therefore, people like Mahākāśyapa, even if they attain enlightenment by contemplating the twelve links of dependent origination, are considered among the Śrāvaka assembly in the sutras because they attain understanding by hearing from the Buddha.
現事緣而得道者齊號緣覺。若從是義乃至七生須陀洹人于最後身不值佛世。藉現事緣而得道者亦緣覺攝。此緣覺中細分亦二。一緣覺緣覺。義如上解。二聲聞緣覺。是人本來求聲聞道。觀察四諦道悟初果。以根鈍故於現在世不得涅槃。天上人中七返受生。于最後身不值佛世。藉現事緣而得緣覺故說為緣覺。是故名為聲聞緣覺。此亦名為緣覺聲聞。故上聲聞人中辨之。是中應作四句分別。一是聲聞而非緣覺。所謂聲聞聲聞人。是義如上解。二是緣覺而非聲聞。所謂緣覺緣覺人。是亦如上釋。三是聲聞亦是緣覺。所謂七生須陀洹人。于最後身不值佛世獨悟者是。四者緣覺亦是聲聞。謂最後身值佛為說十二緣法悟解者是。辨相如是。次論同異。前四人中先就初果。二以辨同異。先論同義。同有五種。一見理同。見生空故。地持云。聲聞緣覺見陰離陰我不可得。陰與離陰無我人性。二斷障同。同斷四住不受分段。如勝鬘說。三修行同。同修三十七道品法故。地持云。道同聲聞。四得果同。同得盡智無生智果故。地持云。于最後身無師自悟得羅漢果說為緣覺。五證滅同。同證有餘無餘涅槃。此五細論非不少異。大況粗論一切聲聞緣覺人等皆悉同矣。次論異義異有六種。一者根異。聲聞鈍根緣覺利根。問曰。緣覺見理與聲聞同。云
【現代漢語翻譯】 現代漢語譯本 因觀察現前事物之因緣而悟道的人，都可稱為緣覺（Pratyekabuddha）。如果按照這個意義，乃至七生須陀洹（Srotapanna，預流果）的人，在最後一生沒有遇到佛陀住世，憑藉現前事物之因緣而悟道的人，也屬於緣覺的範疇。這類緣覺中，細分又有兩種：一是緣覺緣覺，意義如上解釋。二是聲聞緣覺，這類人本來是修求聲聞道（Śrāvakayāna），觀察四諦（catvāri āryasatyāni）而悟得初果（Srotapatti）。因為根器遲鈍的緣故，在現在世不能證得涅槃（Nirvana），需要在天上人間經歷七次生死輪迴，在最後一生沒有遇到佛陀住世，憑藉現前事物之因緣而悟得緣覺果位，所以稱為緣覺。因此，也稱作聲聞緣覺。這也可以稱為緣覺聲聞，所以在上面的聲聞人中辨析。這裡應該作四句分別：一是聲聞而不是緣覺，就是指聲聞聲聞人，意義如上解釋。二是緣覺而不是聲聞，就是指緣覺緣覺人，意義也如上解釋。三是既是聲聞也是緣覺，就是指七生須陀洹人，在最後一生沒有遇到佛陀住世而獨自悟道的人。四是緣覺也是聲聞，是指在最後一生遇到佛陀，聽聞佛陀宣說十二因緣法（dvādaśāṅga-pratītyasamutpāda）而悟解的人。辨析相狀就是這樣。 接下來討論相同和不同之處。在前面四種人中，先就初果的兩種人來辨析相同和不同。先討論相同之處，共有五種：一是見理相同，都證見了生空（jīva-śūnyatā）。《地持經》（Bodhisattvabhūmi）中說：『聲聞、緣覺見到五陰（pañca-skandha）遠離五陰，我（ātman）不可得，五陰與遠離五陰都沒有我的人性。』二是斷障相同，都斷除了四住煩惱（catvāri kleśa-sthānāni），不再受分段生死。《勝鬘經》（Śrīmālādevīsiṃhanāda Sūtra）中說。三是修行相同，都修習三十七道品法（saptatriṃśad-bodhipākṣika-dharmāḥ）。《地持經》中說：『道與聲聞相同。』四是得果相同，都證得了盡智（kṣayajñāna）和無生智（anutpādajñāna）的果位。《地持經》中說：『在最後一生沒有老師而自己覺悟，證得阿羅漢果（Arhat），稱為緣覺。』五是證滅相同，都證得了有餘涅槃（sopadhiśeṣa-nirvāṇa）和無餘涅槃（nirupadhiśeṣa-nirvāṇa）。這五種如果細緻地討論，並非沒有少許差異，但大概粗略地來說，一切聲聞、緣覺人等都完全相同。接下來討論不同之處，共有六種：一是根器不同，聲聞是鈍根，緣覺是利根。有人問：緣覺見理與聲聞相同，為什麼說緣覺是利根呢？
【English Translation】 English version Those who attain enlightenment by perceiving the causes and conditions of present events are all called Pratyekabuddhas (Solitary Buddhas). If according to this meaning, even a Stream-enterer (Srotapanna) who is to be reborn seven times, if in their last life they do not encounter a Buddha in the world, and attain enlightenment through the causes and conditions of present events, they are also included in the category of Pratyekabuddhas. Among these Pratyekabuddhas, there are two further subdivisions: first, the Pratyekabuddha Pratyekabuddha, the meaning of which is as explained above. Second, the Śrāvaka (Disciple) Pratyekabuddha, these are people who originally sought the path of the Śrāvakayāna (Vehicle of Disciples), observing the Four Noble Truths (catvāri āryasatyāni) and attaining the first fruit of Stream-entry (Srotapatti). Because their faculties are dull, they cannot attain Nirvana (Nirvana) in the present life, and must undergo seven rebirths in the heavens and among humans. In their last life, they do not encounter a Buddha in the world, and attain the fruit of Pratyekabuddha through the causes and conditions of present events, so they are called Pratyekabuddhas. Therefore, they are also called Śrāvaka Pratyekabuddhas. This can also be called Pratyekabuddha Śrāvaka, so it is analyzed among the Śrāvakas above. Here, four distinctions should be made: first, one is a Śrāvaka but not a Pratyekabuddha, which refers to the Śrāvaka Śrāvaka, the meaning of which is as explained above. Second, one is a Pratyekabuddha but not a Śrāvaka, which refers to the Pratyekabuddha Pratyekabuddha, the meaning of which is also as explained above. Third, one is both a Śrāvaka and a Pratyekabuddha, which refers to the Stream-enterer who is to be reborn seven times, who in their last life does not encounter a Buddha in the world and attains enlightenment alone. Fourth, one is a Pratyekabuddha and also a Śrāvaka, which refers to one who in their last life encounters a Buddha and attains understanding by hearing the Buddha expound the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda). The analysis of characteristics is thus. Next, we will discuss the similarities and differences. Among the previous four types of people, we will first analyze the similarities and differences between the two types of Stream-enterers. First, we will discuss the similarities, of which there are five: first, the understanding of principle is the same, both having realized the emptiness of self (jīva-śūnyatā). The Bodhisattvabhūmi (Stages of a Bodhisattva's Grounds) says: 'Śrāvakas and Pratyekabuddhas see that the five skandhas (pañca-skandha) are apart from the five skandhas, the self (ātman) is unattainable, and neither the five skandhas nor being apart from the five skandhas have the nature of self.' Second, the severing of obstacles is the same, both having severed the four abodes of affliction (catvāri kleśa-sthānāni), and no longer subject to segmented rebirth. As the Śrīmālādevīsiṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra) says. Third, the practice is the same, both cultivating the thirty-seven factors of enlightenment (saptatriṃśad-bodhipākṣika-dharmāḥ). The Bodhisattvabhūmi says: 'The path is the same as that of the Śrāvakas.' Fourth, the attainment of fruit is the same, both having attained the fruits of the knowledge of exhaustion (kṣayajñāna) and the knowledge of non-arising (anutpādajñāna). The Bodhisattvabhūmi says: 'In their last life, without a teacher, they awaken on their own and attain the fruit of Arhat (Arhat), and are called Pratyekabuddhas.' Fifth, the realization of cessation is the same, both having realized the Nirvana with remainder (sopadhiśeṣa-nirvāṇa) and the Nirvana without remainder (nirupadhiśeṣa-nirvāṇa). If these five are discussed in detail, they are not without slight differences, but generally speaking, all Śrāvakas and Pratyekabuddhas are completely the same. Next, we will discuss the differences, of which there are six: first, the faculties are different, Śrāvakas have dull faculties, and Pratyekabuddhas have sharp faculties. Someone asks: The Pratyekabuddha's understanding of principle is the same as that of the Śrāvaka, why is it said that the Pratyekabuddha has sharp faculties?
何利根。釋言。見理雖同聲聞明凈速疾故得稱利。又斷煩惱雖同聲聞精進速疾。又不退轉故亦名利。二所依異。聲聞依師緣覺不依。三藉緣異。聲聞藉于教法為緣而得悟道。緣覺藉於事相現緣而得悟解。四所觀異。聲聞觀察四真諦法。緣覺觀察十二因緣法。問曰。勝鬘宣說。聲聞緣覺之人初觀聖諦。彼文復言。聲聞緣覺當得世尊為彼宣說四依。言四依者。謂。四聖諦。是則緣覺亦觀四諦。云何說言緣覺偏觀十二緣乎。釋言。緣覺雖觀因緣亦別因緣作四諦觀。是故經中說之觀諦。是義云何。彼暖頂前別觀三世十二因緣事作別念觀。觀十二緣苦無常等作總念觀。暖頂已上就十二緣作其四十四智之觀。名為觀名為觀諦。何者是其四十四智。十二因緣因果相屬有十二對。先就后對為四諦觀。謂。老死苦老死集老死滅老死道。初則苦觀。第二集觀。第三滅觀。第四道觀。如是逆推乃至初對各為四觀。是故通合有四十四。是故緣覺得名觀諦。問曰。經說。十二因緣下智觀故。聲聞菩提中智觀故。緣覺菩提乃至上上阿耨菩提。是則聲聞亦觀因緣。今云何言聲聞偏觀四真諦乎。釋言。聲聞雖觀四諦四中苦集。正是生死十二緣法。是故亦名觀十二緣。通相如如是。于中分別聲聞正觀四諦法門。緣覺正觀十二緣門。此第四異。五向果異。聲
聞人中四向四果。緣覺人中一向一果。何故如是。聲聞鈍根。不能一觀相續究竟。數出劬息。故判多果。以果多故趣向亦別。緣覺利根。一入聖觀相續無間乃至究竟。無中息處故無多果。無多果故不立多向。但于相續一觀之中。不滿之處判為一向。滿足之處說為一果。故地經中說十聖性。聲聞多分八。緣覺立二。六通用異。如地持說。聲聞之人二千國土為通境界。緣覺之人三千國土為通境界。又復如彼大智論說。小聲聞中不作意者。一千國土為通境界。其作意者二千國土為通境界。大聲聞中不作意者。二千國土為通境界。其作意者三千國土為通境界。緣覺人中有大有小。小緣覺人不作意者。二千國土為通境界。其作意者三千國土為通境界。大緣覺者莫問作意及不作意。皆以三千大千國土為通境界。此等名為通用異也。又復如彼成實論說。聲聞欲知須陀初心至第十六心方始得知。緣覺之人慾知初心至第六心即便知之。此亦是其通用別矣。問曰。何故欲知初心至第六心方始知乎。緣覺作意欲知須陀苦法忍心凝心觀察。彼忍已謝入苦法智尋后觀之。彼智已謝緣上界苦入苦比忍及苦比智。緣覺即于欲界有漏法中伺之。彼舍上苦緣欲界集。忍時未知至集法智方始知之。是故說知第六心矣。初之二人同異如是。次將第三約對前二以
【現代漢語翻譯】 現代漢語譯本 聲聞乘行人中有四向四果（向：趨向涅槃的修行階段；果：證得的修行果位）。緣覺乘行人中有一向一果。為什麼會這樣呢？聲聞乘根器遲鈍，不能一次觀照相續直至究竟，常常中斷休息，所以判為多個果位。因為果位多，所以趨向的目標也不同。緣覺乘根器銳利，一旦進入聖觀，相續不斷直至究竟，沒有中斷之處，所以沒有多個果位。沒有多個果位，所以不設立多個趨向。只是在相續的一次觀照之中，不圓滿的地方判為一向，圓滿的地方稱為一果。所以《地持經》中說有十種聖性，聲聞乘多分得八種，緣覺乘立二種，六種通用，情況不同，如《地持經》所說。聲聞乘的人，以二千國土作為神通境界。緣覺乘的人，以三千國土作為神通境界。又如《大智度論》所說，小聲聞乘中不作意（不特別用心）的人，以一千國土作為神通境界；作意的人，以二千國土作為神通境界。大聲聞乘中不作意的人，以二千國土作為神通境界；作意的人，以三千國土作為神通境界。緣覺乘人有大有小，小緣覺乘人不作意的人，以二千國土作為神通境界；作意的人，以三千國土作為神通境界。大緣覺乘人，無論作意與否，都以三千大千國土作為神通境界。這些叫做通用不同。 又如《成實論》所說，聲聞乘人想要知道須陀洹（Srotapanna，入流果）的初心，要到第十六心才能知道。緣覺乘人想要知道初心，到第六心就能知道。這也是他們通用上的區別。問：為什麼想要知道初心要到第六心才能知道呢？緣覺乘人作意想要知道須陀洹的苦法忍心（苦法忍：對苦諦的忍可），凝心觀察，那個忍心已經過去，進入苦法智（苦法智：對苦諦的智慧），隨後觀察它，那個智心也已經過去，緣上界的苦，進入苦比忍（苦比忍：對上界苦諦的忍可）和苦比智（苦比智：對上界苦諦的智慧）。緣覺乘人就在欲界有漏法中伺候它，那個舍上苦緣欲界集的忍心時還不知道，到集法智（集法智：對集諦的智慧）時才開始知道。所以說知道第六心。以上兩種人的同異之處就是這樣。接下來將第三種人與前兩種人進行比較。
【English Translation】 English version Among the Sravakas (Śrāvaka, Hearers), there are four paths and four fruits (path: the stages of practice leading to Nirvana; fruit: the attained stages of realization). Among the Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), there is one path and one fruit. Why is this so? The Sravakas have dull faculties and cannot continuously contemplate the succession of phenomena to the ultimate end. They frequently interrupt and rest, therefore multiple fruits are assigned. Because there are many fruits, the directions they take are also different. The Pratyekabuddhas have sharp faculties. Once they enter the noble contemplation, the succession is continuous and uninterrupted until the ultimate end. There is no place for interruption, so there are no multiple fruits. Because there are no multiple fruits, multiple paths are not established. Only within the continuous contemplation, the incomplete parts are designated as one path, and the complete parts are called one fruit. Therefore, the Dasabhumika Sutra says there are ten noble natures. Sravakas mostly attain eight, Pratyekabuddhas establish two, and six are common, with differences, as explained in the Bodhisattvabhumi Sutra. For Sravakas, two thousand lands serve as the common realm of supernormal powers. For Pratyekabuddhas, three thousand lands serve as the common realm of supernormal powers. Furthermore, as the Mahaprajnaparamita Sastra says, among the lesser Sravakas, those who do not apply effort (do not particularly focus their mind) have one thousand lands as the common realm of supernormal powers; those who apply effort have two thousand lands as the common realm of supernormal powers. Among the greater Sravakas, those who do not apply effort have two thousand lands as the common realm of supernormal powers; those who apply effort have three thousand lands as the common realm of supernormal powers. Pratyekabuddhas are of two types, great and small. Lesser Pratyekabuddhas who do not apply effort have two thousand lands as the common realm of supernormal powers; those who apply effort have three thousand lands as the common realm of supernormal powers. Great Pratyekabuddhas, regardless of whether they apply effort or not, all have three thousand great chiliocosms as the common realm of supernormal powers. These are called differences in common abilities. Furthermore, as the Satyasiddhi Sastra says, if a Sravaka wants to know the initial thought of a Srotapanna (Srotapanna, Stream-enterer), they can only know it by the sixteenth thought. If a Pratyekabuddha wants to know the initial thought, they can know it by the sixth thought. This is also a difference in their common abilities. Question: Why is it that one must reach the sixth thought to know the initial thought? When a Pratyekabuddha applies effort to know the duhkha-dharma-ksanti (duhkha-dharma-ksanti: the forbearance of the truth of suffering) of a Srotapanna, they concentrate their mind and observe. That forbearance has already passed, and they enter the duhkha-dharma-jnana (duhkha-dharma-jnana: the knowledge of the truth of suffering), then they observe it. That knowledge has also passed, and they connect to the suffering of the upper realms, entering the duhkha-anvaya-ksanti (duhkha-anvaya-ksanti: the forbearance of the suffering of the upper realms) and duhkha-anvaya-jnana (duhkha-anvaya-jnana: the knowledge of the suffering of the upper realms). The Pratyekabuddha then waits for it in the defiled dharmas of the desire realm. At the time of the forbearance that abandons the suffering of the upper realms and connects to the accumulation of the desire realm, they do not yet know it. Only when they reach the samudaya-dharma-jnana (samudaya-dharma-jnana: the knowledge of the truth of origin) do they begin to know it. Therefore, it is said that they know the sixth thought. The similarities and differences between the first two types of people are like this. Next, the third type of person will be compared with the previous two.
辨同異。彼須陀中七返受生。于最後身不值佛世獨覺之者。望前聲聞聲聞之人九同二異。言九同者。一見理同。二斷障同。三修行同。四得果同。五證滅同。六根性同。七觀法同。八向果同。九通用同。悉如上辨。言二異者。一依止異。于最後身不依師故。二藉緣異。不藉言教而得果故。望前緣覺緣覺之人七同四異。言七同者。一見理同。二斷障同。三修行同。四得果同。五證滅同。準前可知。六依止同。于最後身不依師教故。七藉緣同。同藉事緣而得道故。言四異者。一者根異。此人鈍根。二觀法異。此覺四諦。三向果異。此人具足四向四果。四通用異。此人通劣。次將第四望初二人以辨同異。于最後身值佛為說十二緣法而得覺者。望前聲聞聲聞之人七同四異。言七同者。一見理同。二斷障同。三修行同。四得果同。五證滅同。悉如上辨。六依止同。依師得度。七藉緣同。同藉言教。言四異者。一根性異。此人利根。二覺法異。此覺因緣。三向果異。此無四果四向之別。四通用異。此人通勝。望前緣覺緣覺之人九同二異。言九同者。一見理同。二斷障同。三修行同。四得果同。五證滅同。六根性同。七觀法同。八向果同。一向一果。九通用同。悉如上辨。言二異者。一依止異。此人依師。二藉緣異。此藉言教。對小
【現代漢語翻譯】 現代漢語譯本 辨別相同與不同之處。那須陀洹（Srota-apanna，入流者）需要七次往返生死才能證果，在最後一生中，若未遇到佛陀教化而獨自覺悟的人（獨覺），與之前的聲聞（Sravaka，聽聞佛法而悟道者）相比，有九個相同點和兩個不同點。九個相同點是：一，見解真理相同；二，斷除煩惱障礙相同；三，修行方式相同；四，證得果位相同；五，證得寂滅相同；六，根器稟性相同；七，觀修方法相同；八，趨向果位的方向相同；九，神通運用相同。這些都如前面所辨析的那樣。兩個不同點是：一，依止不同，因為在最後一生中沒有依止師父；二，憑藉的因緣不同，因為不是憑藉言教而證得果位。 與之前的緣覺（Pratyekabuddha，不依師教，觀因緣而悟道者）相比，有七個相同點和四個不同點。七個相同點是：一，見解真理相同；二，斷除煩惱障礙相同；三，修行方式相同；四，證得果位相同；五，證得寂滅相同，這些都可參照前面所說；六，依止相同，因為在最後一生中沒有依止師父的教導；七，憑藉的因緣相同，同樣憑藉事物因緣而證得道果。四個不同點是：一，根器不同，這種人根器遲鈍；二，觀修方法不同，這種人覺悟四諦；三，趨向果位的方向不同，這種人具足四向四果；四，神通運用不同，這種人神通較弱。 接下來將第四種人與前兩種人進行比較，以辨別相同與不同之處。在最後一生中，遇到佛陀為他說十二因緣法而證得覺悟的人，與之前的聲聞相比，有七個相同點和四個不同點。七個相同點是：一，見解真理相同；二，斷除煩惱障礙相同；三，修行方式相同；四，證得果位相同；五，證得寂滅相同，這些都如前面所辨析的那樣；六，依止相同，依止師父而得度；七，憑藉的因緣相同，同樣憑藉言教。 四個不同點是：一，根性不同，這種人根器銳利；二，覺悟的法門不同，這種人覺悟因緣法；三，趨向果位的方向不同，這種人沒有四向四果的區別；四，神通運用不同，這種人神通殊勝。與之前的緣覺相比，有九個相同點和兩個不同點。九個相同點是：一，見解真理相同；二，斷除煩惱障礙相同；三，修行方式相同；四，證得果位相同；五，證得寂滅相同；六，根器稟性相同；七，觀修方法相同；八，趨向果位的方向相同，都是一向一果；九，神通運用相同。這些都如前面所辨析的那樣。兩個不同點是：一，依止不同，這種人依止師父；二，憑藉的因緣不同，這種人憑藉言教。這是對小乘的辨析。
【English Translation】 English version Distinguishing Similarities and Differences. That Srota-apanna (須陀洹, Stream-enterer) who needs seven rebirths to attain the fruit, and in their last life does not encounter a Buddha but attains enlightenment alone (Pratyekabuddha, 獨覺, Solitary Buddha), compared to the previous Sravakas (聲聞, Hearers), have nine similarities and two differences. The nine similarities are: one, the understanding of truth is the same; two, the severing of obstacles is the same; three, the practice is the same; four, the attainment of the fruit is the same; five, the realization of cessation is the same; six, the nature of faculties is the same; seven, the methods of contemplation are the same; eight, the direction towards the fruit is the same; nine, the application of supernormal powers is the same. All these are as explained above. The two differences are: one, the reliance is different, because in the last life they do not rely on a teacher; two, the means of attainment are different, because they do not attain the fruit through verbal teachings. Compared to the previous Pratyekabuddhas (緣覺, Solitary Realizers), there are seven similarities and four differences. The seven similarities are: one, the understanding of truth is the same; two, the severing of obstacles is the same; three, the practice is the same; four, the attainment of the fruit is the same; five, the realization of cessation is the same, which can be understood as before; six, the reliance is the same, because in the last life they do not rely on the teacher's teachings; seven, the means of attainment are the same, similarly attaining the path through circumstantial causes. The four differences are: one, the faculties are different, this person has dull faculties; two, the methods of contemplation are different, this person awakens to the Four Noble Truths; three, the direction towards the fruit is different, this person possesses the four paths and four fruits; four, the application of supernormal powers is different, this person's supernormal powers are inferior. Next, comparing the fourth type of person with the previous two to distinguish similarities and differences. The person who, in their last life, encounters a Buddha who explains the Twelve Links of Dependent Origination and attains enlightenment, compared to the previous Sravakas, has seven similarities and four differences. The seven similarities are: one, the understanding of truth is the same; two, the severing of obstacles is the same; three, the practice is the same; four, the attainment of the fruit is the same; five, the realization of cessation is the same, all as explained above; six, the reliance is the same, relying on a teacher to attain liberation; seven, the means of attainment are the same, similarly relying on verbal teachings. The four differences are: one, the nature of faculties is different, this person has sharp faculties; two, the awakened Dharma is different, this person awakens to Dependent Origination; three, the direction towards the fruit is different, this person does not have the distinction of four paths and four fruits; four, the application of supernormal powers is different, this person's supernormal powers are superior. Compared to the previous Pratyekabuddhas, there are nine similarities and two differences. The nine similarities are: one, the understanding of truth is the same; two, the severing of obstacles is the same; three, the practice is the same; four, the attainment of the fruit is the same; five, the realization of cessation is the same; six, the nature of faculties is the same; seven, the methods of contemplation are the same; eight, the direction towards the fruit is the same, one path and one fruit; nine, the application of supernormal powers is the same. All these are as explained above. The two differences are: one, the reliance is different, this person relies on a teacher; two, the means of attainment are different, this person relies on verbal teachings. This is the analysis of the Hinayana.
如是(此二門竟)。
次對大分別。于中有二。一對大辨相。二明同異。言辨相者。緣覺有二。一種性緣覺。是人本來習緣覺道成緣覺性。于最後身觀因緣法證緣覺果。二退轉緣覺。是人過去曾習大乘。後退住中亦得分三。前二如上。更加一種應化緣覺。謂。佛菩薩應現為之故。天女云。以因緣法化眾生故我為辟支。法華亦云。知眾樂小而畏大智。是故菩薩作聲聞緣覺。如是等也。相別如是。次對大乘辨其同異。言其同者。彼辟支佛一入聖道永更不退。與菩薩同。不如聲聞得聖而退。何故緣覺一向不退。以利根故純用無漏而斷漏結故。良以不退同菩薩故。涅槃經中說辟支佛與諸菩薩合為熟蘇。所言異者。略有十種。一者因異。彼辟支佛過去所修狹劣善根以為本。不廣化生故名為狹不求佛智說以為劣。不知菩薩因行廣大。二者根異。緣覺鈍根。菩薩利根。緣覺所解狹淺不速。故名為鈍。菩薩所解深廣峻疾。故名為利。三者心異。緣覺畏苦疾求取滅。菩薩不畏常樂處世。四所解異。緣覺但觀十二緣法悟解生空。菩薩普觀一切諸法具解二空。五起行異。緣覺但修自利之道。菩薩俱利。又復菩薩修行六度。緣覺不修。六斷障異。緣覺但能斷煩惱障。菩薩之人二障雙除。二障之義廣如上辨。七得果異。緣覺正得緣覺。菩薩
【現代漢語翻譯】 現代漢語譯本： 如是（以上是關於二門的內容）。
接下來辨析大乘和緣覺的區別。其中分為兩部分：一是辨別它們的相狀，二是說明它們的同異之處。說到辨別相狀，緣覺有二種：一種是種性緣覺（這種人本來就修習緣覺之道，成就了緣覺的根性，在最後一生觀察因緣法，證得緣覺的果位）；另一種是退轉緣覺（這種人過去曾經修習大乘，後來退轉，安住于小乘）。退轉緣覺又可以分為三種，前兩種和聲聞乘相同，更加一種應化緣覺，就是佛菩薩應化示現為緣覺。如天女所說：『因為用因緣法教化眾生，所以我示現為辟支佛（緣覺）。』《法華經》也說：『知道眾生喜歡小乘，畏懼大乘的智慧，所以菩薩示現為聲聞、緣覺。』等等。相狀的區別就是這樣。
接下來對照大乘，辨別它們的同異之處。說到相同之處，緣覺一旦進入聖道，就永遠不會退轉，這一點與菩薩相同，不像聲聞會退轉。為什麼緣覺始終不會退轉呢？因為他們根器銳利，完全使用無漏智慧來斷除煩惱結使。正因為不退轉這一點與菩薩相同，所以在《涅槃經》中說，辟支佛與諸菩薩合在一起，比作熟蘇（一種精煉的乳製品）。
所說不同之處，略有十種：一是因不同。辟支佛過去所修的善根狹隘薄弱，以此為根本，不廣泛地教化眾生，所以稱為『狹』，不追求佛的智慧，所以說『劣』，不知道菩薩的因行廣大。二是根器不同。緣覺是鈍根，菩薩是利根。緣覺所理解的狹隘淺薄，不迅速，所以稱為『鈍』。菩薩所理解的深刻廣博，迅猛快速，所以稱為『利』。三是心不同。緣覺畏懼痛苦，急於求取寂滅。菩薩不畏懼，常常安樂地處在世間。四是所理解的不同。緣覺只觀察十二因緣法，悟解人空（我空）。菩薩普遍觀察一切諸法，具足理解人空和法空（二空）。五是發起的行為不同。緣覺只修習自利之道，菩薩自利利他兼修。而且菩薩修行六度，緣覺不修。六是斷除的障礙不同。緣覺只能斷除煩惱障，菩薩能同時斷除煩惱障和所知障（二障）。二障的含義，已經在前面詳細辨析過了。七是得到的果位不同。緣覺證得緣覺果，菩薩...
【English Translation】 English version: Thus (this concludes the discussion of these two doors).
Next, we will differentiate between the Pratyekabuddha path and the Mahayana path. This will be done in two parts: first, by distinguishing their characteristics, and second, by clarifying their similarities and differences. Regarding the distinguishing characteristics, there are two types of Pratyekabuddhas: the 'innate' Pratyekabuddha (this is someone who has inherently cultivated the Pratyekabuddha path, developing the nature of a Pratyekabuddha, and in their final life, they contemplate the law of dependent origination and attain the fruit of a Pratyekabuddha); and the 'regressive' Pratyekabuddha (this is someone who in the past practiced the Mahayana path, but later regressed and remained in the Hinayana path). The regressive Pratyekabuddha can be further divided into three types, the first two being the same as those of the Sravakas, with the addition of a third type: the 'manifested' Pratyekabuddha, which refers to Buddhas and Bodhisattvas who manifest as Pratyekabuddhas. As the goddess said, 'Because I transform beings with the law of dependent origination, I manifest as a Pratyekabuddha.' The Lotus Sutra also says, 'Knowing that beings delight in the small and fear great wisdom, therefore Bodhisattvas act as Sravakas and Pratyekabuddhas.' And so on. These are the distinctions in characteristics.
Next, in comparison to the Mahayana, we will distinguish their similarities and differences. Regarding their similarities, once a Pratyekabuddha enters the holy path, they never regress, which is the same as Bodhisattvas, unlike Sravakas who can attain the holy path and then regress. Why do Pratyekabuddhas never regress? Because they have sharp faculties and purely use non-outflow wisdom to cut off the bonds of defilements. Precisely because they do not regress, like Bodhisattvas, the Nirvana Sutra says that Pratyekabuddhas and Bodhisattvas together are like clarified butter (a refined dairy product).
Regarding their differences, there are roughly ten types: first, the cause is different. The Pratyekabuddha's past cultivation of narrow and weak roots of goodness is the foundation, not widely transforming beings, so it is called 'narrow,' and not seeking the wisdom of the Buddha, so it is called 'inferior,' not knowing the vastness of the Bodhisattva's causal practices. Second, the faculties are different. Pratyekabuddhas have dull faculties, Bodhisattvas have sharp faculties. The Pratyekabuddha's understanding is narrow and shallow, not quick, so it is called 'dull.' The Bodhisattva's understanding is deep, vast, and swift, so it is called 'sharp.' Third, the mind is different. Pratyekabuddhas fear suffering and quickly seek extinction. Bodhisattvas do not fear and are always happy to be in the world. Fourth, the understanding is different. Pratyekabuddhas only contemplate the twelve links of dependent origination, understanding the emptiness of self (emptiness of person). Bodhisattvas universally contemplate all dharmas, fully understanding the emptiness of self and the emptiness of phenomena (two emptinesses). Fifth, the actions initiated are different. Pratyekabuddhas only cultivate the path of self-benefit, Bodhisattvas cultivate both self-benefit and benefiting others. Moreover, Bodhisattvas cultivate the six perfections, Pratyekabuddhas do not. Sixth, the obstacles cut off are different. Pratyekabuddhas can only cut off the obstacle of afflictions, Bodhisattvas can remove both the obstacle of afflictions and the obstacle of knowledge (two obstacles). The meaning of the two obstacles has been explained in detail above. Seventh, the fruits attained are different. Pratyekabuddhas attain the fruit of Pratyekabuddhahood, Bodhisattvas...
能善有大般涅槃。小大涅槃義如后釋。八起化異。如涅槃說。緣覺化人但現神通。終日默然無所宣說。菩薩不爾。能現能說。何故緣覺不能說法。緣覺出世無九部經。無可宣說。又復緣覺無悲方便故不能說。以無悲故不起心說。無四無量礙方便智故不堪說。九通用異。如后六通義中廣說。十體義異。緣覺所有身智功德悉無常苦無我不凈。菩薩真德常樂我凈。又復緣覺所得涅槃唯有樂凈而無我常。菩薩涅槃常樂我凈。此之十種亦異聲聞。然今且就緣覺說之。緣覺如是。次解菩薩于中曲有三門分別。一釋名義。二對小分別。三當相分別。初釋名義。菩薩之名是外國語。外國正名菩提薩埵。此方傳者菩下去提。薩下略埵。故言菩薩。菩提此翻名之為道。薩埵此翻名為眾生。良以此人內心求道備有道行。以道成人名道眾生。問曰。聲聞緣覺人等斯皆求道。並有道行同以道成。以何義故不名菩薩。偏獨此人名菩薩乎。釋言。賢聖名有通局。通則義齊。故涅槃云。乃至須陀亦名菩薩。亦得稱佛。求索盡智無生智道故名菩薩。正覺共道不共道故說之為佛。但經為欲分別賢聖。是故偏名大乘眾生為菩薩矣。等分賢聖。何故偏名此為菩薩。辨有三義。一就願心望果解釋。唯此眾生求大菩提余悉不求。是故獨此名道眾生。故地論言。一上決
【現代漢語翻譯】 現代漢語譯本 能善有大般涅槃（maha-parinirvana，大般涅槃）。小大涅槃的意義在後面解釋。八起化異：如《涅槃經》所說。緣覺（pratyekabuddha，獨覺）化現之人只展現神通，終日默然，沒有宣說。菩薩（bodhisattva，菩薩）則不然，能展現也能宣說。為什麼緣覺不能說法？緣覺出世時沒有九部經，無可宣說。而且緣覺沒有悲憫和方便，所以不能說法。因為沒有悲憫，所以不起心說法。沒有四無量心和妨礙方便的智慧，所以不適合說法。九通用異：如後面六神通的意義中詳細說明。十體義異：緣覺所有的身智功德，都是無常、苦、無我、不凈。菩薩的真德是常、樂、我、凈。而且緣覺所得的涅槃只有樂和凈，而沒有我和常。菩薩的涅槃是常、樂、我、凈。這十種不同也異於聲聞（sravaka，聲聞）。但現在且就緣覺來說。緣覺是這樣。接下來解釋菩薩，其中大概有三門分別：一、解釋名義；二、對小乘分別；三、當相分別。首先解釋名義。菩薩這個名稱是外國語。外國的正確名稱是菩提薩埵（bodhisattva）。此地翻譯的人，菩提省略了提，薩埵省略了埵，所以說菩薩。菩提，這裡翻譯為道。薩埵，這裡翻譯為眾生。因為這個人內心求道，具備道行，以道成就人，名為道眾生。問：聲聞、緣覺等人，都求道，並且有道行，同樣以道成就，為什麼不稱為菩薩，唯獨這個人稱為菩薩呢？解釋說：賢聖的名稱有通有局。通則意義相同。所以《涅槃經》說，乃至須陀洹（srotapanna，入流果）也稱為菩薩，也可以稱為佛。因為求索盡智和無生智之道，所以名為菩薩。正覺的共道和不共道，所以說之為佛。但經文爲了分別賢聖，所以偏稱大乘眾生為菩薩。等同的賢聖，為什麼偏稱此為菩薩？辨別有三種意義：一、就願心和望果解釋。只有這種眾生求大菩提，其餘都不求。所以唯獨此名道眾生。所以《地論》說，一向上決定。
【English Translation】 English version Those who are skilled possess the Great Parinirvana (maha-parinirvana). The meaning of lesser and greater nirvana will be explained later. The eight arising transformations differ, as described in the Nirvana Sutra. Those transformed by Pratyekabuddhas (pratyekabuddha, solitary Buddhas) only manifest supernatural powers, remaining silent all day without proclaiming anything. Bodhisattvas (bodhisattva) are not like that; they can manifest and proclaim. Why can't Pratyekabuddhas teach the Dharma? When Pratyekabuddhas appear in the world, there are no nine divisions of scriptures to proclaim. Moreover, Pratyekabuddhas lack compassion and skillful means, so they cannot teach. Because they lack compassion, they do not arise with the intention to teach. Lacking the Four Immeasurables and unobstructed expedient wisdom, they are not fit to teach. The nine commonalities differ, as explained in detail in the meaning of the Six Supernatural Powers later. The ten essential meanings differ: all the body, wisdom, and merits of Pratyekabuddhas are impermanent, suffering, selfless, and impure. The true virtues of Bodhisattvas are permanent, blissful, self, and pure. Moreover, the nirvana attained by Pratyekabuddhas only has bliss and purity, but lacks self and permanence. The nirvana of Bodhisattvas is permanent, blissful, self, and pure. These ten differences also differ from Sravakas (sravaka, hearers). But for now, let's talk about Pratyekabuddhas. That's how Pratyekabuddhas are. Next, explain Bodhisattvas, among which there are roughly three aspects to distinguish: first, explain the name and meaning; second, distinguish from the Small Vehicle; and third, distinguish the specific characteristics. First, explain the name and meaning. The name Bodhisattva is a foreign word. The correct foreign name is Bodhisattva. Those who translate it here, Bodhi omits 'ti', and Sattva omits 'tva', so it is called Bodhisattva. Bodhi, here translated as 'the Way'. Sattva, here translated as 'sentient being'. Because this person seeks the Way in their heart, possesses the practice of the Way, and accomplishes people with the Way, they are called a 'sentient being of the Way'. Question: Sravakas, Pratyekabuddhas, and others all seek the Way, and have the practice of the Way, and are equally accomplished by the Way, why are they not called Bodhisattvas, and only this person is called Bodhisattva? Explanation: The names of sages have general and specific meanings. General means the meanings are the same. Therefore, the Nirvana Sutra says that even a Stream-enterer (srotapanna) is called a Bodhisattva, and can also be called a Buddha. Because they seek the Way of Exhaustive Wisdom and Non-arising Wisdom, they are called Bodhisattvas. The common and uncommon ways of Perfect Enlightenment are why they are called Buddhas. But the sutra, in order to distinguish sages, therefore specifically calls the sentient beings of the Mahayana Bodhisattvas. Equal sages, why specifically call this one a Bodhisattva? There are three meanings to distinguish: first, explain based on the aspiration and the hope for the result. Only this kind of sentient being seeks Great Bodhi, the rest do not seek it. Therefore, only this one is called a sentient being of the Way. Therefore, the Dasabhumika Sutra says, 'Once upward, determined.'
定愿大菩提偏言菩薩。此據願心望果釋矣。二據解心望理解釋。凡夫住有。二乘著無。有無乖中不會中道。唯有菩薩妙舍有無契會中道。是故獨此名道眾生。三就行解釋。入佛法中有三種門。一教二義三者是行。教淺義深行為最勝。聲聞鈍根從教為名。聲者是教。餐聲悟解名聲聞矣。緣覺次勝。從義立稱。說為緣覺。緣者是義。于緣得覺。故名緣覺。菩薩最上就行彰名。以能成就自利利他俱利之道故稱菩薩。故地持云。聲聞緣覺但能自度。菩薩不爾。自度度他是名道勝。以道勝故名道眾生。名義如是(此一門竟)。
次對小分別。菩薩有二。一是漸入。二是頓悟。言漸入者先小后大。問曰。此人何時入大。釋言。小中有二種人。一愚法人。二不愚法人。執小迷大名愚法人。知小解大名不愚法人。本來習小小性成就。于最後身值佛欲小。佛依為說證得小果。得已樂著不能入大。未來無餘涅槃之後。心想生時方能向大。劫數長久不可勝計。不愚法者於過去世曾發大心。流轉生死忘失本念暫欲小法。佛依為說證得小果。得小果已自知有餘發心向大。于現在世即能入之。問曰。此等既入大乘。于大乘中位分何處。經無定判。唯義推之應在善趣。于大乘中初發心后未至種性悉名善趣。二乘入大在此位中。云何得知非善趣前
【現代漢語翻譯】 現代漢語譯本 定愿大菩提，從願心期望果報的角度解釋菩薩（Bodhisattva，指發願成佛的修行者）。第二，從理解的角度解釋。凡夫執著于『有』，二乘（聲聞和緣覺）執著于『無』。執著于『有』和『無』都不能領會中道（Madhyamaka，佛教的核心教義，指不偏執于任何極端），只有菩薩能夠巧妙地捨棄『有』和『無』，契合中道。因此，只有菩薩才能被稱為『道眾生』。第三，從修行實踐的角度解釋。進入佛法有三種途徑：教、義、行。教義淺顯，義理深奧，而修行最為殊勝。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）根器遲鈍，依教奉行，『聲』指的是教法，通過聽聞教法而領悟，因此稱為聲聞。緣覺（Pratyekabuddha，不依賴他人教導，通過自身努力證悟的修行者）稍勝一籌，依義理而得名，被稱為緣覺，『緣』指的是義理，通過對義理的領悟而證覺，因此稱為緣覺。菩薩最為殊勝，依修行實踐而彰顯其名，因為能夠成就自利利他的道路，所以稱為菩薩。因此，《地持經》（Bodhisattvabhumi，瑜伽師地論的一部分）中說，聲聞和緣覺只能自度，菩薩則不然，既能自度又能度人，這才是道的殊勝之處，因為道的殊勝，所以稱為道眾生。菩薩的名稱和含義就是這樣（這一部分結束）。 其次，從小乘的角度進行區分。菩薩有兩種：漸入和頓悟。所謂漸入，就是先修小乘后修大乘。有人問：『這個人什麼時候進入大乘？』回答說：『小乘中有兩種人：愚法人和不愚法人。執著于小乘而迷惑于大乘，稱為愚法人；瞭解小乘而理解大乘，稱為不愚法人。本來就習慣於小乘，小乘的習性已經成就，在最後一生遇到佛陀，想要修習小乘，佛陀就為他說法，證得小乘果位。證得果位后就安於現狀，不能進入大乘。未來在無餘涅槃（nirvana，佛教的最高境界，指徹底解脫生死輪迴）之後，心念生起時才能轉向大乘，所經歷的劫數漫長得無法計算。不愚法人在過去世曾經發過大乘之心，在生死輪迴中忘記了最初的念頭，暫時想要修習小乘，佛陀就為他說法，證得小乘果位。證得小乘果位后，自己知道還有更高的境界，發心轉向大乘，在現在世就能進入大乘。』有人問：『這些人既然進入了大乘，在大乘中的位階處於什麼位置？』經典中沒有明確的判斷，只能從義理上推斷，應該處於善趣（指行善所感得的果報）。在大乘中，從初發心到尚未達到種性（Gotra，指具有某種潛能或傾向）的階段，都稱為善趣。二乘進入大乘，就處於這個位階中。如何得知他們不是處於善趣之前的階段呢？』
【English Translation】 English version Defining the Great Bodhi (Mahabodhi, great enlightenment) of Aspiration, this explains Bodhisattva (Bodhisattva, an enlightened being who vows to save all beings) from the perspective of aspiring mind looking towards the fruit. Secondly, it explains from the perspective of understanding mind looking towards comprehension. Ordinary beings dwell in 'existence' (bhava), the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are attached to 'non-existence' (abhava). Being attached to 'existence' and 'non-existence' fails to understand the Middle Way (Madhyamaka, the Buddhist doctrine of the middle way between extremes). Only Bodhisattvas can skillfully abandon 'existence' and 'non-existence' and align with the Middle Way. Therefore, only they are called 'sentient beings of the Path'. Thirdly, it explains from the perspective of practice. There are three doors to enter the Buddha-dharma: teaching, meaning, and practice. Teaching is shallow, meaning is deep, and practice is the most supreme. Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the teachings) have dull faculties and are named after following the teaching. 'Sound' (Śabda) refers to the teaching. Attaining understanding through hearing the teaching is called Śrāvaka. Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment independently) are slightly superior and are named after meaning. They are called Pratyekabuddhas. 'Condition' (Pratītyasamutpāda) refers to meaning. Attaining enlightenment through conditions is called Pratyekabuddha. Bodhisattvas are the most supreme and are named after their practice, because they can accomplish the path of benefiting themselves and others, hence they are called Bodhisattvas. Therefore, the Bodhisattvabhumi (Bodhisattvabhumi, the stage of a Bodhisattva) says, 'Śrāvakas and Pratyekabuddhas can only liberate themselves, but Bodhisattvas are not like that. They liberate themselves and others, which is the superiority of the Path.' Because of the superiority of the Path, they are called sentient beings of the Path. The name and meaning are as such (this section ends). Next, distinguishing from the Lesser Vehicle. There are two types of Bodhisattvas: gradual entry and sudden enlightenment. Gradual entry means first practicing the Lesser Vehicle and then the Greater Vehicle. Someone asks, 'When does this person enter the Greater Vehicle?' It is explained, 'There are two types of people in the Lesser Vehicle: those who are ignorant of the Dharma and those who are not ignorant of the Dharma. Being attached to the Lesser Vehicle and confused about the Greater Vehicle is called being ignorant of the Dharma. Knowing the Lesser Vehicle and understanding the Greater Vehicle is called not being ignorant of the Dharma. Originally accustomed to the Lesser Vehicle, their nature of the Lesser Vehicle is accomplished. In their final life, they encounter the Buddha and desire the Lesser Vehicle. The Buddha speaks for them, and they attain the fruit of the Lesser Vehicle. Having attained the fruit, they are content and cannot enter the Greater Vehicle. In the future, after Nirvana (nirvana, the ultimate goal of Buddhism, liberation from the cycle of rebirth) without remainder, when a thought arises, they can turn towards the Greater Vehicle. The number of kalpas (kalpa, an immense period of time) is long and immeasurable. Those who are not ignorant of the Dharma have generated the mind of the Greater Vehicle in past lives. Wandering in samsara (samsara, the cycle of birth, death, and rebirth), they forget their original intention and temporarily desire the Lesser Vehicle. The Buddha speaks for them, and they attain the fruit of the Lesser Vehicle. Having attained the fruit of the Lesser Vehicle, they know that there is more and generate the mind to turn towards the Greater Vehicle. In the present life, they can enter it immediately.' Someone asks, 'Since these people have entered the Greater Vehicle, where do they stand in the stages of the Greater Vehicle?' There is no definite judgment in the scriptures. We can only infer from the meaning that they should be in the realm of good fortune (Sugati, a happy rebirth). In the Greater Vehicle, from the initial generation of the mind to before reaching the Gotra (Gotra, spiritual lineage or potential), all are called the realm of good fortune. The Two Vehicles enter the Greater Vehicle in this stage. How do we know that they are not in the stage before the realm of good fortune?'
。涅槃經中說善趣前名為常沒。常沒三塗常沒三有。此非常沒。故知非前。云何得知非善趣后種性位攝。地持宣說。種性菩薩六入殊勝無始法爾。此人未能現本法性以成六入。故知非是種性已上。又說種性成就真實白凈之法。此人未成。又說種性六度性成。此人未得。又說種性一切佛法種子在身。此人未具又說種性二障清凈。此人但能煩惱障凈。種性菩薩堪為物依。此人未能。又說種性隨所聞法而自開解不由他悟。此人由他。是故得知。非種姓上唯在善趣。問曰。此等既在善趣。二種死中受何生死。釋曰。須陀至阿那含。受分段死。羅漢辟支受變易死。如勝鬘說。問曰。勝鬘說。種性上大力菩薩受變易死。羅漢辟支受變易死。與大力同。何故不判種性已上。釋言。此人所受變易雖同大力多義不同。故非種性。問曰。二乘發心求大即名菩薩。如此菩薩在善趣中受變易身。勝鬘經中何故偏說種性已上大力菩薩受變易死不說善趣受變易乎。釋言。說大有二種門。一分相門。分大異異小。唯種性上大力菩薩受變易身。自斯已前悉名分段。聲聞緣覺雖發大心未有大行。仍本名說不名菩薩受變易矣。二攝相門。攝小成大。于彼聲聞緣覺人中發大心者悉名菩薩。若從是義善趣位中亦受變易。非唯種姓已上方受。勝鬘所說大力已上受變
【現代漢語翻譯】 現代漢語譯本： 《涅槃經》中說，善趣之前的狀態稱為『常沒』（永遠沉淪）。『常沒』是指三塗（地獄、餓鬼、畜生）和三有（欲有、色有、無色有）的『常沒』。這裡所說的並非這種『常沒』。因此可知，此人並非處於善趣之前的狀態。如何得知此人並非善趣之後的種性位所攝呢？《地持經》宣說，種性菩薩的六入（眼、耳、鼻、舌、身、意）殊勝，是無始以來的自然法則。此人未能顯現其本有的法性以成就六入。因此可知，此人並非種性位以上。又說，種性菩薩成就真實、白凈之法。此人尚未成就。又說，種性菩薩的六度（佈施、持戒、忍辱、精進、禪定、智慧）是天性使然。此人尚未獲得。又說，種性菩薩的一切佛法種子都在身上。此人尚未具備。又說，種性菩薩的二障（煩惱障、所知障）清凈。此人只能做到煩惱障清凈。種性菩薩堪為眾生的依靠。此人尚未能做到。又說，種性菩薩隨所聽聞的佛法而能自己開悟，不需要他人指點。此人需要他人指點。因此可知，此人並非種性位以上，僅僅處於善趣之中。 問：這些人既然處於善趣之中，在兩種死（分段生死、變易生死）中承受哪種生死呢？ 答：須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）承受分段死。阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）承受變易死。如《勝鬘經》所說。 問：《勝鬘經》說，種性位以上的大力菩薩承受變易死，阿羅漢、辟支佛承受變易死，與大力菩薩相同。為什麼不判定此人是種性位以上呢？ 答：此人所承受的變易死雖然與大力菩薩相同，但其中很多意義不同。因此並非種性位以上。 問：二乘（聲聞乘、緣覺乘）發心求大乘，就稱為菩薩。這樣的菩薩在善趣中承受變易身。《勝鬘經》中為什麼偏說種性位以上的大力菩薩承受變易死，而不說善趣中的菩薩承受變易死呢？ 答：說『大』有兩種方式。一是分相門，區分大與小的不同。只有種性位以上的大力菩薩才承受變易身。在此之前的都稱為分段生死。聲聞、緣覺雖然發了大心，但還沒有大的修行，仍然以本來的名稱稱呼，不稱為菩薩承受變易死。二是攝相門，攝小成大。在那些聲聞、緣覺人中，發大心的人都稱為菩薩。如果從這個意義上說，善趣位中也承受變易死，並非只有種性位以上才承受變易死。《勝鬘經》所說的大力以上承受變易死。
【English Translation】 English version: The Nirvana Sutra states that the state before the good realms is called 'constant drowning' (eternal sinking). 'Constant drowning' refers to the 'constant drowning' in the three evil paths (hell, hungry ghosts, animals) and the three realms of existence (desire realm, form realm, formless realm). What is being referred to here is not this kind of 'constant drowning'. Therefore, it can be known that this person is not in a state before the good realms. How can it be known that this person is not included in the lineage stage after the good realms? The Bodhisattvabhumi Sutra proclaims that the six entrances (eye, ear, nose, tongue, body, mind) of a lineage Bodhisattva are superior and are natural laws from the beginning. This person has not been able to manifest their inherent Dharma nature to achieve the six entrances. Therefore, it can be known that this person is not above the lineage stage. It also says that a lineage Bodhisattva achieves the true, pure, and white Dharma. This person has not yet achieved it. It also says that the six perfections (generosity, ethics, patience, diligence, concentration, wisdom) of a lineage Bodhisattva are inherent. This person has not yet attained them. It also says that all the seeds of the Buddhadharma are in the body of a lineage Bodhisattva. This person does not yet possess them. It also says that the two obscurations (afflictive obscurations, cognitive obscurations) of a lineage Bodhisattva are purified. This person can only purify the afflictive obscurations. A lineage Bodhisattva is worthy of being a refuge for beings. This person is not yet able to do so. It also says that a lineage Bodhisattva can awaken on their own to the Dharma they hear, without needing others to point it out. This person needs others to point it out. Therefore, it can be known that this person is not above the lineage stage, but is only in the good realms. Question: Since these people are in the good realms, which kind of birth and death do they undergo in the two kinds of death (death by segments, death by transformation)? Answer: Srotapanna (stream-enterer), Sakrdagamin (once-returner), and Anagamin (non-returner) undergo death by segments. Arhat (worthy one) and Pratyekabuddha (solitary Buddha) undergo death by transformation. As stated in the Srimala Sutra. Question: The Srimala Sutra says that the powerful Bodhisattvas above the lineage stage undergo death by transformation, and Arhats and Pratyekabuddhas undergo death by transformation, which is the same as the powerful Bodhisattvas. Why is this person not judged to be above the lineage stage? Answer: Although the death by transformation that this person undergoes is the same as that of the powerful Bodhisattvas, there are many different meanings. Therefore, this person is not above the lineage stage. Question: Those of the Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle) who aspire to the Great Vehicle are called Bodhisattvas. Such Bodhisattvas in the good realms undergo a body of transformation. Why does the Srimala Sutra specifically say that the powerful Bodhisattvas above the lineage stage undergo death by transformation, and not say that Bodhisattvas in the good realms undergo death by transformation? Answer: There are two ways to speak of 'greatness'. One is the aspect of distinction, distinguishing the difference between great and small. Only the powerful Bodhisattvas above the lineage stage undergo a body of transformation. Before this, all are called death by segments. Although Sravakas and Pratyekabuddhas have aspired to the Great Vehicle, they do not yet have great practice, and are still called by their original names, and are not called Bodhisattvas undergoing death by transformation. The second is the aspect of inclusion, including the small to become great. Among those Sravakas and Pratyekabuddhas, those who aspire to the Great Vehicle are all called Bodhisattvas. If speaking from this meaning, those in the good realms also undergo death by transformation, and it is not only those above the lineage stage who undergo death by transformation. The Srimala Sutra speaks of those above the powerful undergoing death by transformation.
易死分相言耳。對彼聲聞緣覺人故。問曰。二乘發心向大既在善趣。于善趣中為初為中為在畢竟。釋言。此人不同極凡。初發心者亦不得名善趣中上。云何得知。如涅槃說。須陀洹人八萬劫到。斯陀含人六萬劫到。阿那含人四萬劫到。阿羅漢人二萬劫到。辟支佛人十千劫到。經言到者到于阿耨三菩提心。應當名彼種姓地心。以為所到菩提心矣。去種姓地爾許。劫數。明知。非是善趣中上。問曰。一切須陀洹人至辟支佛向種性地。悉八萬劫至十千劫有不到者。釋言。現在不愚法者則發大心修學大乘。爾許劫數容至種性。若愚法人取小滅者不可稱計。微塵數劫在涅槃中。度是已後心想還生。心想生已發心向大。向大之後阿羅漢人更二萬劫修學大乘方至種性。辟支佛人更十千劫修學大乘方至種性。以是義故非一切人悉八萬劫。問曰。須陀天上人中七返受生至羅漢果。七返受生不過一劫。何緣向大。爾許差降。或容聖者且作階降。又更解釋。若須陀等進斷殘結至羅漢果。然後向大所受不多。更不斷結則向大者有此差降。所有殘結能障法界一切行德。一切諸行悉難成故漸入如是。言頓悟者不從小入一生學大。問曰。此人不從小入。修何等行能治罪障得入大乘。如涅槃說。所謂修習身戒心慧。以修此故能轉罪障趣入大乘。身戒心慧
【現代漢語翻譯】 現代漢語譯本： 這是就容易死亡的階段而言的，是針對那些聲聞乘和緣覺乘的人說的。有人問：『二乘（指聲聞乘和緣覺乘）發心向大乘，既然身處善趣（指天、人等較好的輪迴道），那麼他們是在善趣的初期、中期還是最終階段發心的呢？』 回答說：『這些人與極凡之人不同。初發心的人也不能被稱為處於善趣中的上等階段。』 怎麼知道呢？ 如《涅槃經》所說：『須陀洹（Sotāpanna，入流果）需要八萬劫才能到達，斯陀含（Sakadāgāmin，一來果）需要六萬劫才能到達，阿那含（Anāgāmin，不還果）需要四萬劫才能到達，阿羅漢（Arhat，無學果）需要兩萬劫才能到達，辟支佛（Pratyekabuddha，緣覺）需要一萬劫才能到達。』 經文中所說的『到達』，是指到達阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。應當把他們到達的那個種姓地心（gotra-bhūmi-citta，菩薩種性之地之心）看作是他們所到達的菩提心。他們離開種姓地有這麼多的劫數，很明顯，他們不是處於善趣中的上等階段。 有人問：『一切須陀洹到辟支佛，都是需要八萬劫到一萬劫才能到達種姓地嗎？有沒有不到的呢？』 回答說：『現在不愚昧於佛法的人，就會發大心修學大乘，經過這麼多的劫數，或許能夠到達種姓地。如果愚昧於佛法，只求小乘的寂滅，那就不可計數了。他們會在涅槃（Nirvāṇa，寂滅）中經歷微塵數劫，度過這些時間后，心念才會重新產生，心念產生后才會發心向大乘。向大乘之後，阿羅漢還要再經過兩萬劫修學大乘才能到達種姓地，辟支佛還要再經過一萬劫修學大乘才能到達種姓地。』 因為這個原因，所以不是所有人都需要八萬劫。 有人問：『須陀洹在天上和人間七次受生就能證得阿羅漢果，七次受生不會超過一劫，為什麼發心向大乘需要這麼長的時間呢？』 或許聖者只是暫時示現階梯性的下降。 還可以進一步解釋：如果須陀洹等人不斷地斷除殘餘的煩惱，直到證得阿羅漢果，然後再發心向大乘，那麼所需要的時間就不會很多。如果不斷除煩惱就發心向大乘，就會有這麼大的差別。所有殘餘的煩惱都能障礙法界的一切行德，一切修行都難以成就，所以會逐漸進入這種狀態。 所謂『頓悟』，不是從小乘進入，而是一生都學習大乘。 有人問：『這些人不是從小乘進入，那麼他們修習什麼樣的行為才能消除罪障，從而進入大乘呢？』 如《涅槃經》所說：『就是修習身戒心慧（śīla-samādhi-prajñā，戒定慧）。』 因為修習這些，就能轉變罪障，趨入大乘。身戒心慧。
【English Translation】 English version: This refers to the stage of easy death, and is addressed to those of the Śrāvakayāna (聲聞乘, Hearer Vehicle) and Pratyekabuddhayāna (緣覺乘, Solitary Realizer Vehicle). Someone asks: 'Since those of the Two Vehicles (referring to Śrāvakayāna and Pratyekabuddhayāna) aspire towards the Mahāyāna (大乘, Great Vehicle) and are in good destinies (referring to better realms of rebirth like gods and humans), do they aspire at the beginning, middle, or final stage of these good destinies?' The answer is: 'These people are different from ordinary beings. Those who initially aspire cannot be called being in the upper stage of good destinies.' How do we know this? As the Nirvāṇa Sūtra says: 'A Sotāpanna (須陀洹, Stream-enterer) needs 80,000 kalpas (劫, eons) to arrive, a Sakadāgāmin (斯陀含, Once-returner) needs 60,000 kalpas to arrive, an Anāgāmin (阿那含, Non-returner) needs 40,000 kalpas to arrive, an Arhat (阿羅漢, Worthy One) needs 20,000 kalpas to arrive, and a Pratyekabuddha (辟支佛, Solitary Buddha) needs 10,000 kalpas to arrive.' The 'arrival' mentioned in the sutra refers to arriving at the Anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, Unsurpassed Perfect Enlightenment Mind). We should regard the gotra-bhūmi-citta (種姓地心, lineage-ground mind) they arrive at as the Bodhicitta (菩提心, Enlightenment Mind) they have reached. They are so many kalpas away from the gotra-bhūmi, clearly indicating they are not in the upper stage of good destinies. Someone asks: 'Do all Sotāpannas to Pratyekabuddhas need 80,000 to 10,000 kalpas to reach the gotra-bhūmi? Are there any who don't?' The answer is: 'Those who are not foolish regarding the Dharma (佛法, Buddhist teachings) will aspire to the Mahāyāna and cultivate it, and may reach the gotra-bhūmi after so many kalpas. If they are foolish regarding the Dharma and only seek the extinction of the Small Vehicle, they are countless. They will spend countless kalpas in Nirvāṇa (涅槃, extinction), and after that, thoughts will arise again, and they will aspire to the Mahāyāna. After aspiring to the Mahāyāna, an Arhat needs another 20,000 kalpas to cultivate the Mahāyāna to reach the gotra-bhūmi, and a Pratyekabuddha needs another 10,000 kalpas to cultivate the Mahāyāna to reach the gotra-bhūmi.' For this reason, not everyone needs 80,000 kalpas. Someone asks: 'A Sotāpanna can attain Arhatship after seven rebirths in the heavens and human realm, and seven rebirths do not exceed one kalpa. Why does aspiring to the Mahāyāna take so long?' Perhaps the sages are just temporarily showing a gradual decline. It can also be further explained: If Sotāpannas and others continuously cut off the remaining afflictions until they attain Arhatship, and then aspire to the Mahāyāna, the time required will not be much. If they aspire to the Mahāyāna without cutting off afflictions, there will be such a big difference. All remaining afflictions can obstruct all virtuous qualities of the Dharma realm, and all practices are difficult to accomplish, so they gradually enter this state. The so-called 'sudden enlightenment' does not enter from the Small Vehicle, but studies the Mahāyāna throughout one's life. Someone asks: 'If these people do not enter from the Small Vehicle, what kind of practices do they cultivate to eliminate karmic obstacles and enter the Mahāyāna?' As the Nirvāṇa Sūtra says: 'It is the cultivation of śīla-samādhi-prajñā (身戒心慧, morality, concentration, and wisdom).' By cultivating these, one can transform karmic obstacles and enter the Mahāyāna. Śīla-samādhi-prajñā.
釋有八番。廣如上辨。問曰。此人發何等心名入大乘。發三種心。一厭有為心。聞說生死無常大苦深心厭離。二求無為心。聞說涅槃常樂我凈深心願求。三念眾生心。緣諸眾生有苦無樂決意濟拔。問曰。此人修何等行名學大乘。修三種行。一離有為行。修習實觀破離生死。二趣無為行。修行六度趣大涅槃。三度眾生行。修行四攝等益一切。問曰。漸頓二種之人俱在善趣。何者為勝。釋言。不定。從小入者厭有行勝。以本習故餘二不如。以本學小廣大之心難成就故。其頓悟者求佛化生二種行勝。專意求佛度眾生故。厭有不如。常愿在有教化眾生不專厭故。是故此人在善趣中。受分段生未受變易。問曰。此等在善趣中互有勝劣。何處可等。謂。種性上。諸行齊成方能為佛決定種故。對小如是(此二門竟)。
次就大乘當相分別。于中初先通相分別。后別論之。通中開合增數辨之。或總為一。謂。三乘中一菩薩眾。或分為二。二有兩門。一定不定。二門分別。如地持說。善趣菩薩數退數進名為不定。種性已上堅固勝進名為決定。二世出世相對分別。解行已前名為世間。初地已上名為出世。又復地前名為信地。初地已上名為證地。又仁王中。地前名賢地上名聖。或分為三。所謂外凡內凡及聖。善趣位中名為外凡。種性已
【現代漢語翻譯】 現代漢語譯本： 解釋有八個方面，廣泛地如前面所辨析的那樣。問：這個人發起什麼樣的心，才能稱為進入大乘？答：發起三種心。第一是厭離有為之心。聽聞生死無常，充滿巨大的痛苦，內心深處厭惡並遠離它。第二是尋求無為之心。聽聞涅槃常樂我凈，內心深處希望並追求它。第三是掛念眾生之心。考慮到所有眾生都有痛苦而沒有快樂，決心救濟拔除他們。 問：這個人修行什麼樣的行為，才能稱為學習大乘？答：修行三種行為。第一是遠離有為之行。修習真實的觀照，破除並遠離生死。第二是趨向無為之行。修行六度，趨向大涅槃。第三是度化眾生之行。修行四攝，平等利益一切眾生。 問：漸悟和頓悟這兩種人都在善趣之中，哪一種更為殊勝？答：不一定。從小乘進入大乘的人，厭離有為之行更為殊勝，因為這是他們原本就習慣的，其餘兩種不如。因為他們原本學習的是小乘，廣大之心難以成就。而頓悟的人，求佛和化生這兩種行為更為殊勝，因為他們專心求佛，度化眾生。厭離有為不如他們，因為他們常常希望留在世間教化眾生，不專心厭離。因此，這些人身在善趣之中，承受分段生死，尚未承受變易生死。 問：這些人身在善趣之中，彼此之間有勝有劣，在什麼方面可以平等呢？答：在種性上。各種修行齊頭並進，才能成為成佛的決定因素。對於小乘的比較就是這樣（這兩個方面結束）。 接下來就大乘的表相進行分別。其中首先是總的方面進行分別，然後分別討論。總的方面，從開合和數量增減上進行辨析。或者總括為一，即三乘中只有一個菩薩眾。或者分為二，二分為兩個方面。一是決定和不定，從這兩個方面進行分別，如《地持論》所說。處於善趣的菩薩，有時退步有時進步，稱為不定。種性以上，堅定勇猛精進，稱為決定。二是世間和出世間相對分別。理解和修行之前稱為世間，初地以上稱為出世間。又，初地之前稱為信地，初地以上稱為證地。又，《仁王經》中，初地之前稱為賢地，初地以上稱為聖地。或者分為三，即外凡、內凡和聖人。處於善趣的地位稱為外凡，種性已上
【English Translation】 English version: There are eight aspects of explanation, as widely discussed above. Question: What kind of mind does this person generate to be called entering the Mahayana? Answer: Generate three kinds of minds. First, the mind of厭有為 (yan you wei,厭:厭惡, 有為:有作為,厭惡有作為) . Hearing that 生死無常 (sheng si wu chang, 生死: 生老病死, 無常: 無固定) is impermanent and full of great suffering, deeply detesting and distancing oneself from it. Second, the mind of 求無為 (qiu wu wei, 求: 追求, 無為: 無所作為, 追求無所作為). Hearing that 涅槃 (nie pan, 涅槃: 佛教最高境界) is 常樂我淨 (chang le wo jing, 常: 永恒, 樂: 快樂, 我: 真我, 凈: 純凈), deeply wishing for and pursuing it. Third, the mind of 念眾生 (nian zhong sheng, 念: 掛念, 眾生: 所有生命, 掛念所有生命). Considering that all sentient beings have suffering and no happiness, resolving to relieve and rescue them. Question: What kind of practice does this person cultivate to be called learning the Mahayana? Answer: Cultivate three kinds of practices. First, the practice of 離有為 (li you wei, 離: 遠離, 有為: 有作為, 遠離有作為). Cultivating true contemplation, breaking through and distancing oneself from 生死 (sheng si, 生死: 生老病死). Second, the practice of 趣無為 (qu wu wei, 趣: 趨向, 無為: 無所作為, 趨向無所作為). Cultivating the 六度 (liu du, 六度: 佈施、持戒、忍辱、精進、禪定、智慧), moving towards 大涅槃 (da nie pan, 大涅槃: 大乘佛教的最高境界). Third, the practice of 度眾生 (du zhong sheng, 度: 度化, 眾生: 所有生命, 度化所有生命). Cultivating the 四攝 (si she, 四攝: 佈施攝、愛語攝、利行攝、同事攝), equally benefiting all sentient beings. Question: Both the gradual and sudden enlightenment practitioners are in the good realms. Which one is more superior? Answer: It is not certain. Those who enter from the 小乘 (xiao cheng, 小乘: 佛教的一個派別) , the practice of detesting 有為 (you wei, 有為: 有作為) is more superior, because this is what they are originally accustomed to, the other two are not as good. Because they originally learned the 小乘 (xiao cheng, 小乘: 佛教的一個派別), the vast mind is difficult to achieve. As for those who have sudden enlightenment, the two practices of seeking Buddhahood and 化生 (hua sheng, 化生: 佛教術語，指無所依託而突然出現) are more superior, because they are focused on seeking Buddhahood and liberating sentient beings. Detesting 有為 (you wei, 有為: 有作為) is not as good as them, because they often wish to remain in the world to teach sentient beings, not focusing on detesting it. Therefore, these people are in the good realms, enduring 分段生死 (fen duan sheng si, 分段生死: 佛教術語，指有形眾生的生死), not yet enduring 變易生死 (bian yi sheng si, 變易生死: 佛教術語，指聖者的生死). Question: These people are in the good realms, and there are superior and inferior among them. In what aspects can they be equal? Answer: In terms of 種性 (zhong xing, 種性: 佛教術語，指成佛的潛力). All kinds of practices advancing together can become the decisive factor for becoming a Buddha. The comparison with the 小乘 (xiao cheng, 小乘: 佛教的一個派別) is like this (these two aspects are finished). Next, we will distinguish the appearances of the 大乘 (da cheng, 大乘: 佛教的一個派別). Among them, first distinguish the general aspects, and then discuss them separately. In the general aspects, analyze from the opening and closing and the increase and decrease in numbers. Or summarize it as one, that is, there is only one 菩薩眾 (pu sa zhong, 菩薩眾: 菩薩的群體) in the three vehicles. Or divide it into two, and the two are divided into two aspects. One is 定 (ding, 定: 確定) and 不定 (bu ding, 不定: 不確定), distinguish from these two aspects, as stated in the 《地持論》 (Di Chi Lun, 地持論: 佛教論著). The 菩薩 (pu sa, 菩薩: 佛教術語，指立志成佛的人) in the good realms, sometimes regressing and sometimes progressing, are called 不定 (bu ding, 不定: 不確定). Above 種性 (zhong xing, 種性: 佛教術語，指成佛的潛力), firm and courageous, are called 定 (ding, 定: 確定). Second, the relative distinction between the mundane and the supramundane. Before understanding and practice are called mundane, above the 初地 (chu di, 初地: 菩薩修行階位的第一層) is called supramundane. Also, before the 初地 (chu di, 初地: 菩薩修行階位的第一層) is called 信地 (xin di, 信地: 信仰之地), above the 初地 (chu di, 初地: 菩薩修行階位的第一層) is called 證地 (zheng di, 證地: 證悟之地). Also, in the 《仁王經》 (Ren Wang Jing, 仁王經: 佛教經典), before the 初地 (chu di, 初地: 菩薩修行階位的第一層) is called 賢地 (xian di, 賢地: 賢者之地), above the 初地 (chu di, 初地: 菩薩修行階位的第一層) is called 聖地 (sheng di, 聖地: 聖者之地). Or divide it into three, namely 外凡 (wai fan, 外凡: 外凡夫), 內凡 (nei fan, 內凡: 內凡夫) and 聖人 (sheng ren, 聖人: 聖者). Being in the position of the good realms is called 外凡 (wai fan, 外凡: 外凡夫), above 種性 (zhong xing, 種性: 佛教術語，指成佛的潛力)
上名為內凡。地上名聖。于中曲以八門分別。一釋名義。第二約就解心分別。第三約就解法分別。第四約就解緣分別。五約行分別。六約惑分別。七約業分別。八約報分別先釋名義。言外凡者善趣之人向外求理。未能息相內緣真性。故名為外。六道分段凡身未舍。故名為凡。如小乘中念處已前依事趣觀相同外道。名為外凡。此亦如是。向外求理。相同聲聞。未能息相內求真實。故名外矣。言內凡者。種性已上漸息緣故內求真性。故名為內。六道分段雖分斷離未有盡處凡夫身未盡。故亦名凡。故涅槃中說為凡矣。所言聖者初地已上。息妄契真會正名聖。名義如是(此初門竟)。
次約解心以別三位。心有三種。一事識心。所謂六識。二妄識心。謂第七識。三真識心。謂第八識。外凡位中但依事識修習觀解。未有餘義。內凡位中事識漸滅。妄識事中慧以漸現前。初地已上妄識中慧以漸息滅。真識中慧以漸現前(此二門竟)。
次約解法以別三位。外凡位中事識未亡。心外見法。心外法中推求觀察。見苦無常空無我等未解余義。內凡位中息外歸內。見一切法唯從心起心外無法。以見心外無別法故事識漸滅。見一切法唯心起故七識之解以漸現前。此解現時見一切法但從妄想自心所現。如夢所睹皆從心起畢竟無法。
【現代漢語翻譯】 現代漢語譯本： 上面稱為外凡（指善趣之人向外求理的階段）。地上稱為聖（指初地以上的菩薩）。中間以八門來分別：第一是解釋名義，第二是就理解心來分別，第三是就理解法來分別，第四是就理解緣來分別，第五是就行來分別，第六是就惑來分別，第七是就業來分別，第八是就報來分別。首先解釋名義。所謂外凡，是指善趣之人向外尋求真理，不能止息外相，向內緣于真性，所以稱為『外』。還在六道輪迴中，分段生死的凡夫之身尚未捨棄，所以稱為『凡』。如同小乘佛教中，在修習四念處之前，依著事相去追求觀行，與外道相似，所以稱為外凡。這裡也是如此，向外尋求真理，與聲聞乘相似，不能止息外相，向內尋求真實，所以稱為『外』。所謂內凡，是指從種性地以上，逐漸止息外緣，向內尋求真性，所以稱為『內』。雖然在六道輪迴中，分段生死逐漸斷離，但還沒有到盡頭，凡夫之身尚未斷盡，所以也稱為『凡』。所以在《涅槃經》中說為凡夫。 所言聖者，是指初地以上的菩薩，止息虛妄，契合真如，會歸正道，稱為『聖』。名義的解釋就是這樣。（第一門結束） 其次，就理解心來分別這三個位次。心有三種：一是事識心，就是指六識；二是妄識心，就是指第七識；三是真識心，就是指第八識。在外凡位中，只是依靠事識來修習觀行和理解，沒有其他的意義。在內凡位中，事識逐漸滅除，在妄識的事用中，智慧逐漸顯現。在初地以上，妄識中的智慧逐漸止息滅除，真識中的智慧逐漸顯現。（第二門結束） 其次，就理解法來分別這三個位次。在外凡位中，事識還沒有滅亡，在心外見到法，在心外的法中推求觀察，見到苦、無常、空、無我等等，還沒有理解其他的意義。在內凡位中，止息向外追求，迴歸向內。見到一切法都只是從心生起，心外沒有法。因為見到心外沒有別的法，所以事識逐漸滅除。見到一切法都只是從心生起，所以第七識的理解逐漸顯現。這種理解顯現的時候，見到一切法都只是從妄想和自己的心所顯現，如同夢中所見，都是從心生起，畢竟沒有實法。
【English Translation】 English version: The above is called Outer Ordinary (referring to the stage where beings in good realms seek truth externally). The ground is called Holy (referring to Bodhisattvas above the first ground). In between, they are distinguished by eight gates: first, explaining the meaning; second, distinguishing based on understanding the mind; third, distinguishing based on understanding the Dharma; fourth, distinguishing based on understanding conditions; fifth, distinguishing based on practice; sixth, distinguishing based on delusion; seventh, distinguishing based on karma; and eighth, distinguishing based on retribution. First, explaining the meaning. The so-called Outer Ordinary refers to beings in good realms who seek truth externally, unable to cease external appearances and internally rely on true nature, hence called 'Outer'. Still within the six realms of reincarnation, the mortal body of segmented life and death has not yet been abandoned, hence called 'Ordinary'. Just like in the Lesser Vehicle, before practicing the Four Foundations of Mindfulness, relying on phenomena to pursue contemplation is similar to external paths, hence called Outer Ordinary. It is the same here, seeking truth externally, similar to the Hearers, unable to cease external appearances and internally seek reality, hence called 'Outer'. The so-called Inner Ordinary refers to those from the stage of lineage and above, gradually ceasing external conditions and internally seeking true nature, hence called 'Inner'. Although within the six realms of reincarnation, segmented life and death are gradually being severed, it has not yet reached the end, and the mortal body has not been exhausted, hence also called 'Ordinary'. Therefore, in the Nirvana Sutra, it is said to be ordinary. The so-called Holy refers to Bodhisattvas above the first ground, ceasing delusion, uniting with Suchness, and converging on the right path, called 'Holy'. The explanation of meaning is thus. (End of the first gate) Secondly, distinguishing these three positions based on understanding the mind. There are three types of mind: first, the mind of phenomenal consciousness, which refers to the six consciousnesses; second, the mind of deluded consciousness, which refers to the seventh consciousness; and third, the mind of true consciousness, which refers to the eighth consciousness. In the Outer Ordinary position, one only relies on phenomenal consciousness to practice contemplation and understanding, without other meanings. In the Inner Ordinary position, phenomenal consciousness gradually ceases, and wisdom gradually manifests in the functions of deluded consciousness. Above the first ground, the wisdom in deluded consciousness gradually ceases and extinguishes, and the wisdom in true consciousness gradually manifests. (End of the second gate) Thirdly, distinguishing these three positions based on understanding the Dharma. In the Outer Ordinary position, phenomenal consciousness has not yet ceased, and one sees Dharma outside the mind. In the Dharma outside the mind, one investigates and observes, seeing suffering, impermanence, emptiness, non-self, etc., without understanding other meanings. In the Inner Ordinary position, one ceases external pursuit and returns inward. One sees that all Dharmas arise only from the mind, and there is no Dharma outside the mind. Because one sees that there is no separate Dharma outside the mind, phenomenal consciousness gradually ceases. Seeing that all Dharmas arise only from the mind, the understanding of the seventh consciousness gradually manifests. When this understanding manifests, one sees that all Dharmas are manifested only from delusion and one's own mind, like what is seen in a dream, all arising from the mind, ultimately without real Dharma.
初地已上息妄顯真。見一切法唯是真實如來藏性緣起整合真外無法。雖有所見而無分別。無分別故妄智漸息真德漸現。解法如是(此三門竟)。
次約解緣分別三位。所解之法有證有教。外凡位中於佛教法假他開道能方悟解。不能自知。是故判為四依弟子。于深證法但能信順。內凡位中於佛教法能自開解。不假他教。故華嚴中說十住等。隨所聞法即自開解。不由他悟不由他人能自解故堪為初依。于深證法獨須他教。故地持中宣說教授初業菩薩。地經論中說。為一切信行菩薩說不思議法。初地已上于諸教法能自宣說。于深證法自能證知不假他教。故地持云。有佛無佛堪能次第斷煩惱障及智慧障(此四門竟)。
次約行論。行謂六度。外凡位中修行有相六波羅蜜。雖少觀空微故不說。內凡位中修學破相六波羅蜜。觀空破慳以起檀行。乃至觀空破離癡見而起慧行。故地持云。解行名為無相修方便。初地已上成就真實六波羅蜜。亦名無相六波羅蜜。證法本寂無慳無著名檀波羅蜜。自性清凈無諸罪垢名尸波羅蜜。體無違惱名忍波羅蜜。具堪諸法無所缺少名精進波羅蜜。寂靜不動名禪波羅蜜。永無闇障名般若波羅蜜。故地持中宣說。初地為無相修。二地已上無相修廣。八地已上無相果成。行別如是(此五門竟)。
【現代漢語翻譯】 現代漢語譯本 初地（菩薩十地之第一地）以上的菩薩息滅虛妄，顯現真實。他們所見的一切法都只是真實如來藏性（Tathāgatagarbha，如來藏：指一切眾生皆具有的如來智慧德相）因緣和合而成的，在真實之外沒有其他法。雖然有所見，但沒有分別。因為沒有分別，虛妄的智慧逐漸止息，真實的功德逐漸顯現。對法的理解就是這樣（以上是三個門）。 其次，從理解、因緣、分別三個方面來區分三個位次。所理解的法有證法和教法。在外凡位（指凡夫位）中，對於佛教的教法，憑藉他人的開導才能勉強領悟理解，不能自己明白。因此被判為四依弟子（指依靠佛、法、僧、戒四種依止的弟子）。對於甚深的證法，只能信順。 在內凡位（指進入聖位的凡夫）中，對於佛教的教法能夠自己開解，不需要他人教導。所以《華嚴經》中說十住（菩薩修行過程中的十個階段）等菩薩，隨著所聽聞的法就能自己開解，不需要他人啓發，因為能自己理解，所以堪為初依（指最初的依止）。對於甚深的證法，仍然需要他人教導。所以《地持經》（Bodhisattvabhūmi，瑜伽師地論中菩薩地的別譯）中宣說教授初業菩薩。《地經論》（Dasabhūmika-sūtra，十地經）中說，為一切信行菩薩說不思議法。初地以上的菩薩，對於各種教法能夠自己宣說，對於甚深的證法自己能夠證知，不需要他人教導。所以《地持經》說，有佛無佛，都能次第斷除煩惱障和智慧障（以上是四個門）。 再次，從修行方面來說。行指的是六度（六波羅蜜）。在外凡位中，修行有相的六波羅蜜（Six Pāramitās，六度：佈施、持戒、忍辱、精進、禪定、智慧）。雖然稍微觀察空性，但不明顯所以不說。在內凡位中，修學破相的六波羅蜜。觀察空性來破除慳吝，從而發起佈施之行；乃至觀察空性來破除遠離愚癡的見解，從而發起智慧之行。所以《地持經》說，理解和修行被稱為無相修方便。初地以上的菩薩，成就真實的六波羅蜜，也稱為無相六波羅蜜。證悟法的本性寂靜，沒有慳吝和執著，稱為檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。自性清凈，沒有各種罪垢，稱為尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）。本體沒有違逆惱害，稱為忍波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）。具備堪能諸法的能力，沒有缺少，稱為精進波羅蜜（Vīrya-pāramitā，精進波羅蜜）。寂靜不動，稱為禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。永遠沒有黑暗的遮蔽，稱為般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）。所以《地持經》中宣說，初地為無相修，二地以上無相修廣大，八地以上無相果成就。修行的差別就是這樣（以上是五個門）。
【English Translation】 English version Bodhisattvas above the first Bhūmi (Buddhakshetra, the first of the ten stages of a Bodhisattva's path) extinguish delusion and reveal truth. They see all dharmas as merely the arising of the true Tathāgatagarbha-nature (Tathāgatagarbha, the womb of the Tathāgata: the inherent Buddha-nature present in all beings) through conditioned origination, with no dharma existing outside of this truth. Although they have perceptions, they are without discrimination. Because of this non-discrimination, deluded wisdom gradually ceases, and true virtues gradually manifest. Such is the understanding of dharmas (this concludes the three aspects). Next, we differentiate the three stages in terms of understanding, conditions, and distinctions. The dharmas to be understood include both realized and doctrinal teachings. In the stage of outer ordinary beings (referring to the stage of ordinary beings), one can barely comprehend the Buddhist teachings through the guidance of others, without being able to understand on their own. Therefore, they are classified as disciples who rely on the Four Reliances (relying on the Buddha, Dharma, Sangha, and precepts). Regarding profound realized dharmas, they can only accept them with faith and compliance. In the stage of inner ordinary beings (referring to ordinary beings who have entered the path of holiness), one can understand the Buddhist teachings independently, without the need for others' instruction. Therefore, the Avataṃsaka Sūtra speaks of the Ten Abodes (ten stages in the Bodhisattva's practice), etc. Bodhisattvas who, upon hearing the Dharma, can independently understand it without relying on others' enlightenment, are qualified as the initial reliance (the initial reliance). Regarding profound realized dharmas, they still require the instruction of others. Therefore, the Bodhisattvabhūmi (Bodhisattvabhūmi, a separate translation of the Bodhisattva-bhumi in the Yogācārabhūmi-śāstra) proclaims the teaching of instructing newly practicing Bodhisattvas. The Daśabhūmika-sūtra (Dasabhūmika-sūtra, the Ten Bhumis Sutra) states that inconceivable dharmas are taught to all Bodhisattvas of faith and practice. Bodhisattvas above the first Bhūmi can independently expound all doctrinal teachings and realize profound realized dharmas without the need for others' instruction. Therefore, the Bodhisattvabhūmi states that, whether there is a Buddha or not, one is capable of sequentially severing the afflictive obscurations and the cognitive obscurations (this concludes the four aspects). Next, we discuss practice. Practice refers to the Six Pāramitās (Six Pāramitās, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom). In the stage of outer ordinary beings, one practices the Six Pāramitās with characteristics. Although there is a slight contemplation of emptiness, it is not significant enough to mention. In the stage of inner ordinary beings, one studies the Six Pāramitās that transcend characteristics. One contemplates emptiness to overcome stinginess, thereby initiating the practice of generosity; and one contemplates emptiness to overcome and distance oneself from ignorant views, thereby initiating the practice of wisdom. Therefore, the Bodhisattvabhūmi states that understanding and practice are called skillful means for formless cultivation. Bodhisattvas above the first Bhūmi accomplish the true Six Pāramitās, also known as the formless Six Pāramitās. Realizing the fundamental quiescence of dharmas, without stinginess or attachment, is called Dāna-pāramitā (Dāna-pāramitā, the perfection of generosity). The self-nature is pure, without any defilements of sin, is called Śīla-pāramitā (Śīla-pāramitā, the perfection of morality). The essence is without opposition or harm, is called Kṣānti-pāramitā (Kṣānti-pāramitā, the perfection of patience). Possessing the capacity to endure all dharmas, without lacking anything, is called Vīrya-pāramitā (Vīrya-pāramitā, the perfection of diligence). Being tranquil and unmoving is called Dhyāna-pāramitā (Dhyāna-pāramitā, the perfection of meditation). Forever without the obscuration of darkness is called Prajñā-pāramitā (Prajñā-pāramitā, the perfection of wisdom). Therefore, the Bodhisattvabhūmi proclaims that the first Bhūmi is formless cultivation, the second Bhūmi and above have vast formless cultivation, and the eighth Bhūmi and above accomplish the fruit of formless cultivation. Such are the distinctions in practice (this concludes the five aspects).
次約惑論。惑謂五住。于中進退曲有四義。其一義者。外凡位中始修無漏斷四住地。種性已上觀解成就斷四住地性成之結。是其地也。初地已上實慧深明斷無明地。第二義者。善趣修習事識無漏斷四住地。種姓已上修習七識緣觀無漏斷無明地。初地已上修真無漏斷無明地。問曰。善趣所斷四住為伏為永。釋言。善趣初伏后永。此云何知。經中宣說。種性已上大力菩薩受變易身。變易必用無漏為因。無漏業因種性前起。明知。永斷。第三義者。五住煩惱有粗中細。其粗品者善趣漸斷種性時盡。以此粗品種性盡故地持宣說。種性菩薩二障清凈。又地持說。種性菩薩離粗煩惱。義當此門。其中品者種性已上隨分漸斷。初地時盡。以此中品初地盡故。地持宣說。初地菩薩出障解脫無罪清凈。其細品者地上漸斷至佛乃盡。以此細品地前未斷故。涅槃說。初依菩薩具煩惱性。第四義者善趣位中修事無漏斷四住地。種性已上事治漸息。修起七識緣照無漏斷無明地。初地已上緣照漸息真德現前。約惑如是(此六門竟)。
次約諸業以別三位。業有二種。漏與無漏。分假之因名為有漏。變易之因名為無漏。有漏業中有善有惡。人天之因名之為善。三塗之因說以為惡。惡有五階。一是闡提。起大邪見斷善根業。二謗正法。三五逆
【現代漢語翻譯】 現代漢語譯本 接下來討論關於『惑』（煩惱）的論述。這裡的『惑』指的是五住地煩惱（五種根本煩惱）。在斷除這些煩惱的過程中，存在進退和曲折，包含四種含義。第一種含義是：在外凡位（尚未進入聖道的凡夫階段）開始修習無漏智慧，斷除四住地煩惱（見一處住地、欲愛住地、色愛住地、有愛住地）。種性位（具有成佛潛質的階段）以上的修行者，通過觀解成就，斷除四住地煩惱和『性成之結』（與生俱來的煩惱習氣），這就是他們所處的階段。初地（菩薩修行階位的第一個階段）以上的菩薩，憑藉真實的智慧和深刻的明悟，斷除無明地（根本無明的煩惱）。 第二種含義是：在善趣（人道或天道）中修習與事識相應的無漏智慧，斷除四住地煩惱。種性位以上的修行者，修習七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）的緣觀無漏智慧，斷除無明地。初地以上的菩薩，修習真如無漏智慧，斷除無明地。有人問：在善趣中所斷的四住地煩惱，是暫時伏藏還是永遠斷除？回答說：在善趣中是先伏藏后永斷。這是如何知道的呢？經典中宣說，種性位以上的大力菩薩會接受變易身（非分段生死的身），而變易身的產生必定以無漏業為因。無漏業因在種性位之前就已經開始產生，這清楚地表明是永斷。 第三種含義是：五住地煩惱有粗、中、細三種品類。其中的粗品煩惱，在善趣中逐漸斷除，到種性位時完全斷盡。因為這種粗品煩惱在種性位斷盡的緣故，《地持經》（《菩薩地持經》）中宣說，種性位的菩薩二障（煩惱障和所知障）清凈。又《地持經》說，種性位的菩薩遠離粗品煩惱，說的就是這個含義。其中的中品煩惱，在種性位以上隨分逐漸斷除，到初地時完全斷盡。因為這種中品煩惱在初地斷盡的緣故，《地持經》宣說，初地菩薩出障解脫，沒有罪過，清凈無染。其中的細品煩惱，在地上（初地及以上的菩薩階位）逐漸斷除，直到成佛時才完全斷盡。因為這種細品煩惱在初地之前沒有斷除的緣故，《涅槃經》（《大般涅槃經》）說，初依菩薩（剛剛證入初地的菩薩）仍然具有煩惱的性質。 第四種含義是：在善趣位中，修習與事相相應的無漏智慧，斷除四住地煩惱。種性位以上的修行者，對事相的執著逐漸止息，修習七識的緣照無漏智慧，斷除無明地。初地以上的菩薩，緣照逐漸止息，真如功德顯現。關於『惑』的討論就是這樣（以上六門討論完畢）。 接下來討論根據諸業（各種業力）來區分三種階位。業有兩種：有漏業和無漏業。導致分段生死的因稱為有漏業，導致變易生死的因稱為無漏業。有漏業中有善業和惡業。導致人天果報的因稱為善業，導致三塗（地獄、餓鬼、畜生）果報的因稱為惡業。惡業有五個等級。一是闡提（斷善根者），生起大的邪見，斷滅一切善根。二是誹謗正法。三是五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。
【English Translation】 English version Next is the discussion on 『Delusion』 (Klesha). 『Delusion』 here refers to the Five Aggregates of Attachment (five fundamental afflictions). In the process of eradicating these afflictions, there are advancements, retreats, and complexities, encompassing four meanings. The first meaning is: In the stage of Outer Ordinary (the stage of ordinary beings who have not yet entered the path of the sages), one begins to cultivate non-outflow wisdom, eradicating the Four Abodes of Attachment (attachment to views, attachment to desire, attachment to form, attachment to existence). Practitioners above the Seed Nature stage (the stage of having the potential to become a Buddha), through the accomplishment of contemplation and understanding, eradicate the Four Abodes of Attachment and the 『Innate Bond』 (innate afflictive habits), which is their stage. Bodhisattvas above the First Ground (the first stage of a Bodhisattva's path) eradicate the Ground of Ignorance (the affliction of fundamental ignorance) with true wisdom and profound understanding. The second meaning is: In the Happy Realms (human or heavenly realms), one cultivates non-outflow wisdom corresponding to the consciousness of phenomena, eradicating the Four Abodes of Attachment. Practitioners above the Seed Nature stage cultivate the non-outflow wisdom of contemplating the conditions of the seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness), eradicating the Ground of Ignorance. Bodhisattvas above the First Ground cultivate true non-outflow wisdom, eradicating the Ground of Ignorance. Someone asks: Are the Four Abodes of Attachment eradicated in the Happy Realms temporarily suppressed or permanently eradicated? The answer is: They are first suppressed and then permanently eradicated in the Happy Realms. How is this known? The sutras declare that powerful Bodhisattvas above the Seed Nature stage receive bodies of transformation (bodies of non-segmental death and rebirth), and the production of bodies of transformation must be caused by non-outflow karma. The cause of non-outflow karma arises before the Seed Nature stage, which clearly indicates permanent eradication. The third meaning is: The Five Abodes of Attachment have three categories: coarse, medium, and subtle. The coarse afflictions are gradually eradicated in the Happy Realms and completely eradicated at the Seed Nature stage. Because these coarse afflictions are eradicated at the Seed Nature stage, the Bodhisattva Bhumi Sutra ( Bodhisattva Bhumi Sutra ) declares that Bodhisattvas of the Seed Nature stage are purified of the two obscurations (afflictive obscurations and cognitive obscurations). Also, the Bodhisattva Bhumi Sutra says that Bodhisattvas of the Seed Nature stage are free from coarse afflictions, which refers to this meaning. The medium afflictions are gradually eradicated in stages above the Seed Nature stage and completely eradicated at the First Ground. Because these medium afflictions are eradicated at the First Ground, the Bodhisattva Bhumi Sutra declares that Bodhisattvas of the First Ground are liberated from obscurations, without fault, and pure. The subtle afflictions are gradually eradicated on the Grounds (Bodhisattva stages from the First Ground and above) and completely eradicated only upon becoming a Buddha. Because these subtle afflictions are not eradicated before the First Ground, the Nirvana Sutra ( Mahayana Nirvana Sutra ) says that Bodhisattvas who have just entered the First Ground still possess the nature of afflictions. The fourth meaning is: In the Happy Realms, one cultivates non-outflow wisdom corresponding to phenomena, eradicating the Four Abodes of Attachment. Practitioners above the Seed Nature stage gradually cease their attachment to phenomena, cultivating the non-outflow wisdom of contemplating the conditions of the seven consciousnesses, eradicating the Ground of Ignorance. Bodhisattvas above the First Ground gradually cease their contemplation of conditions, and the virtues of true suchness manifest. This is the discussion on 『Delusion』 (the above six topics are completed). Next is the discussion on distinguishing the three stages based on various karmas (various karmic forces). There are two types of karma: outflow karma and non-outflow karma. The cause that leads to segmental death and rebirth is called outflow karma, and the cause that leads to transformational death and rebirth is called non-outflow karma. Among outflow karmas, there are good karmas and bad karmas. The cause that leads to the results of humans and gods is called good karma, and the cause that leads to the results of the three evil paths (hell, hungry ghosts, animals) is called bad karma. There are five levels of bad karma. The first is icchantika (those who have severed their roots of goodness), who generate great wrong views and destroy all roots of goodness. The second is slandering the true Dharma. The third is the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha).
罪。四犯重禁。五者十惡。若通一切威儀之罪惡有六階。業相如是。今約四業以別三位。于中進退略有兩義。一偏對惡業以別三位。善趣位中修習凈信離闡提業。種性已上解行成立。永離謗法四重五逆三種惡業。初地已上行德純善離十惡業。乃離一切威儀之惡。第二通對善惡分別。善惡二業有系不繫。善趣修習身戒心慧。轉重令輕。斷離三塗定系之業。種性已上悲願力成。往來自在斷離人天定系之業。初地已上德行純凈永離人天不定系業。亦可。八地已上離之。第三通對漏無漏業而為分別。善趣修習身戒心慧斷三塗業。種性已上修無漏道漸斷人天分段之業。初地已上真德漸現斷變易業。約業如是(此七門竟)。
次約報論。報謂分段變易之果。分段果中有善有惡。于中曲有兩義分別。一偏約分段生死分別。分段有二。一惡道分段。謂三惡趣。二善道分段。所謂人天。惡道分段有正有習。惡業為因四住為緣生三惡趣名之為正。惡業為因悲願為緣生三惡趣說以為習。惡道中正善趣已前常沒所受。善趣漸斷種性時盡。惡道中習種性已上漸次斷除初地時盡。初地盡此離惡道畏。善道分段亦有正習。善業為因四住為緣受人天身名之為正。善業為因悲願為緣受人天身說以為習。善道中正外凡所受。種性漸斷初地時盡。初地盡
【現代漢語翻譯】 現代漢語譯本：罪業。四種根本重罪。五種十惡業。如果包括一切威儀方面的罪惡，則有六個階段。業的相狀就是這樣。現在根據身、口、意、命四種業來區分三個位次。其中，在進退方面略有兩種含義。一是偏重於惡業來區分三個位次。在善趣位中，修習清凈的信心，遠離斷善根（闡提）的業。在種性位以上，解和行都已成立，永遠遠離誹謗佛法、四種根本重罪、五逆罪這三種惡業。初地以上，行為的功德純善，遠離十惡業，乃至遠離一切威儀方面的惡。二是全面地對善惡業進行分別。善惡兩種業有繫縛和不繫縛。在善趣中修習身、戒、心、慧，將重的業轉為輕的業，斷離三惡道的必定繫縛之業。在種性位以上，憑藉悲願的力量成就，往來自由，斷離人天道的必定繫縛之業。初地以上，德行純凈，永遠斷離人天道的不定繫縛之業。也可以說，八地以上斷離不定繫縛之業。三是全面地對有漏和無漏業進行分別。在善趣中修習身、戒、心、慧，斷除三惡道的業。在種性位以上，修習無漏之道，逐漸斷除人天道的分段生死之業。初地以上，真實的功德逐漸顯現，斷除變易生死之業。關於業的討論就是這樣（以上七個方面結束）。 接下來討論果報。果報指的是分段生死和變易生死的果報。分段果報中有善有惡。其中，大致有兩種含義的分別。一是偏重於分段生死進行分別。分段生死有兩種：一是惡道分段，指的是三惡趣；二是善道分段，指的是人天道。惡道分段有正報和習報。以惡業為因，四住地煩惱為緣，產生於三惡趣，稱為正報。以惡業為因，悲願為緣，產生於三惡趣，稱為習報。惡道中的正報，在進入善趣之前，常常沉沒其中，不斷承受。進入善趣后逐漸斷除，到種性位時斷盡。惡道中的習報，在種性位以上逐漸斷除，到初地時斷盡。初地斷盡習報，就脫離了惡道的怖畏。善道分段也有正報和習報。以善業為因，四住地煩惱為緣，受生於人天道，稱為正報。以善業為因，悲願為緣，受生於人天道，稱為習報。善道中的正報，是外凡夫所承受的。種性位時逐漸斷除，到初地時斷盡。初地斷盡善道正報。
【English Translation】 English version: Sins. The four parajikas (fundamental transgressions). The five ten evils. If all sins of deportment are included, there are six stages. The characteristics of karma are like this. Now, the three stages are distinguished according to the four karmas (body, speech, mind, and life). Among them, there are roughly two meanings in terms of advancement and retreat. One is to distinguish the three stages by focusing on evil karma. In the realm of good destinies, one cultivates pure faith and abandons the karma of icchantikas (those who have cut off their roots of goodness). Above the stage of gotra (lineage), understanding and practice are established, and one permanently abandons the three evil karmas of slandering the Dharma, the four parajikas, and the five rebellious acts. Above the first bhumi (stage), the virtue of conduct is purely good, and one abandons the ten evil karmas, and even abandons all evils of deportment. Second, good and evil karmas are distinguished comprehensively. Good and evil karmas have binding and non-binding aspects. In the realm of good destinies, one cultivates body, precepts, mind, and wisdom, turning heavy karma into light karma, and cutting off the definitely binding karma of the three evil paths. Above the stage of gotra, one achieves the power of compassion and vows, freely coming and going, and cutting off the definitely binding karma of the human and deva (god) realms. Above the first bhumi, the virtue of conduct is pure, and one permanently abandons the indefinitely binding karma of the human and deva realms. It can also be said that one abandons it above the eighth bhumi. Third, one distinguishes comprehensively between karmas with outflows (of defilements) and karmas without outflows. In the realm of good destinies, one cultivates body, precepts, mind, and wisdom, and cuts off the karma of the three evil paths. Above the stage of gotra, one cultivates the path of no outflow, gradually cutting off the karma of the human and deva realms that leads to segmented existence. Above the first bhumi, true virtue gradually appears, and one cuts off the karma of transformational existence. This is how it is discussed in terms of karma (the above seven aspects are finished). Next, we will discuss retribution (vipaka). Retribution refers to the results of segmented existence (samsara) and transformational existence. Segmented retribution has both good and evil aspects. Among them, there are roughly two meanings of distinction. One is to distinguish by focusing on segmented birth and death. There are two types of segmented birth and death: one is evil path segmented existence, referring to the three evil realms; the other is good path segmented existence, referring to the human and deva realms. Evil path segmented existence has both proper retribution (zhengbao) and habitual retribution (xibao). Taking evil karma as the cause and the four abodes of affliction (sivasthana) as the condition, one is born in the three evil realms, which is called proper retribution. Taking evil karma as the cause and compassion and vows as the condition, one is born in the three evil realms, which is called habitual retribution. The proper retribution in the evil paths is constantly submerged and received before entering the good destinies. After entering the good destinies, it is gradually cut off, and it is exhausted at the stage of gotra. The habitual retribution in the evil paths is gradually cut off above the stage of gotra, and it is exhausted at the first bhumi. Exhausting the habitual retribution at the first bhumi means escaping the fear of the evil paths. Good path segmented existence also has proper retribution and habitual retribution. Taking good karma as the cause and the four abodes of affliction as the condition, one is born in the human and deva realms, which is called proper retribution. Taking good karma as the cause and compassion and vows as the condition, one is born in the human and deva realms, which is called habitual retribution. The proper retribution in the good paths is received by ordinary beings. It is gradually cut off at the stage of gotra, and it is exhausted at the first bhumi. Exhausting the good path proper retribution at the first bhumi.
此名出三界。又經宣說。初地菩薩得二十五三昧破二十五有。亦當此門。善道中習地上漸斷八地上盡。七地已還斷未盡。故大智論中名為肉身。八地已上斷之盡。故彼名法身。二通約分段變易分別。隨相粗分善趣位中受分段身。從小入者善趣位中亦受變易。小故不說。種性已上分段漸舍受變易報。初地已上變易漸捨得法身報。三位如是。或分為四。地持宣說。種性發心及行方便是其三種。加以善趣即為四也。又依大品說五菩提。菩提中四在菩薩。亦得分四。五菩提者。一發心菩提。在於善趣。論自釋言。在於無量生死海中發菩提心。是故名為發心菩提。二伏心菩提。在於種性解行位中修習伏忍。故名伏心。三明菩提。謂。初地上乃至六地波若慧明名明菩提。四出到菩提。謂。七地上出離眾相到無生忍。故名出到。五無上菩提。謂。如來地。余不能加。故曰無上。廣如上說。或分為五。善趣為一。解習凈信故。瓔珞中名為十信。習種為二。修習凈解。故華嚴云。隨所聞法即自開解。不由他悟。性種為三。修起正行故。華嚴中名為十行。解行為四。亦名道種。修習如觀。十地為五。亦名聖種。成就實證。或分為六。前四如上。初地已上離分見修。故有六種。或分為七。如地持說。善趣為一。種性已上六住為六。合為七也。
言六住者。一種性住。所謂習種。二解行住。三凈心住。所謂。初地。四行跡住。二地已上。五決定住。八地已上。六畢竟住。謂第十地。義如上釋。或分為八。八有兩門。一開前合後以說八種。一初發心行。創背生死初發道心。二有相行。依前發心修起有相六波羅蜜。修此行時見人修善則便歡喜。見人造罪即便嫌惡。三無相行。學觀空理于生死中不見可厭。于涅槃中不見可求。修此行時見人造罪心不悒戚。見人修善亦不欣務。四方便行。雖觀空理而常隨有情集諸行。此四在善趣位中。習種為五。性種為六。解行為七。初地已上聖種為八。開后合前以說八種。善趣為一。種性已上七地為七。通前八也。言七地者如地持說。一種性地。二解行地。三凈心地。四行跡地。五決定地。謂第八地。六決定行。謂。第九地。依前決定上上趣求名決定行。七畢竟地。謂。第十地。此義如前七地章中具廣分別。或開為九。次前八中離分種性以之為二。即是九也。或說為十。如涅槃說。一初發心善趣中始。二熙連河沙佛所發菩提心。能于惡世不謗正法。熙連河者于彼恒河四眷屬中一種河也。於此河中一沙一佛爾許佛所發菩提心。方能惡世不謗正法。三一恒河沙佛所發心。于惡世中愛樂正法不謗同前。其恒河者是此江河故。舊翻經多名江
【現代漢語翻譯】 所謂『六住』，指的是：一、種性住（習種，指開始培養善根的階段）；二、解行住（開始理解佛法並付諸實踐的階段）；三、凈心住（相當於初地菩薩的境界，心地清凈）；四、行跡住（二地及以上菩薩的境界，修行已留下明顯痕跡）；五、決定住（八地及以上菩薩的境界，修行方向已確定）；六、畢竟住（指第十地菩薩的境界，修行圓滿）。這些含義如前文所述。 或者可以分為八個階段。分為八個階段有兩種方式：一是將前面的階段合併，後面的階段展開來說明八種；二是將前面的階段展開，後面的階段合併來說明八種。 第一種方式：一、初發心行（剛開始背離生死，發起菩提心）；二、有相行（依先前發起的菩提心，修習有相的六波羅蜜（Dāna Pāramitā 佈施波羅蜜，Śīla Pāramitā 持戒波羅蜜，Kṣānti Pāramitā 忍辱波羅蜜，Vīrya Pāramitā 精進波羅蜜，Dhyāna Pāramitā 禪定波羅蜜，Prajñā Pāramitā 般若波羅蜜）。修此行時，見到他人行善就歡喜，見到他人作惡就厭惡）；三、無相行（學習觀空之理，在生死輪迴中不見有可厭惡之處，在涅槃（Nirvāṇa）中不見有可追求之處。修此行時，見到他人作惡心中不憂愁，見到他人行善也不特別欣喜）；四、方便行（雖然觀空，但常常隨順眾生，積聚各種善行）。這四個階段在善趣（Sugati）中。 習種為第五階段，性種為第六階段，解行為第七階段，初地及以上為聖種，是第八階段。第二種方式：善趣為第一階段，種性及以上到七地為第二到第八階段，總共也是八個階段。 所謂『七地』，如《地持經》所說：一、種性地；二、解行地；三、凈心地；四、行跡地；五、決定地（指第八地）；六、決定行（指第九地，依先前的決定，不斷向上追求）；七、畢竟地（指第十地）。這些含義如前文七地章節中詳細解釋。 或者可以分為九個階段。在前述八個階段中，將種性地分離為兩個階段，就是九個階段了。 或者說分為十個階段，如《涅槃經》所說：一、初發心（在善趣中開始）；二、熙連河沙佛所發菩提心（能在惡世中不誹謗正法。熙連河（Hsi-lien River）是恒河（Ganges）的四個眷屬河流中的一種。在此河中，每一粒沙都代表一位佛，在如此多的佛所發起的菩提心，才能在惡世中不誹謗正法）；三、一恒河沙佛所發心（在惡世中喜愛正法，不誹謗正法，與前相同。恒河（Ganges）就是此江河，舊的翻譯經典多稱為江）。
【English Translation】 The so-called 'Six Abodes' refer to: 1. Gotra-sthita (Lineage Abode) (also known as 'Habitual Seed', referring to the stage of cultivating good roots); 2. Adhimukti-caryā-sthita (Understanding and Practice Abode) (the stage of understanding the Dharma and putting it into practice); 3. Śuddhāśaya-sthita (Pure Mind Abode) (equivalent to the state of a First Ground Bodhisattva, with a pure mind); 4. Cāritra-sthita (Conduct Traces Abode) (the state of Bodhisattvas of the Second Ground and above, where practice has left obvious traces); 5. Niyata-sthita (Determined Abode) (the state of Bodhisattvas of the Eighth Ground and above, where the direction of practice is determined); 6. Niṣṭhā-sthita (Ultimate Abode) (referring to the state of a Tenth Ground Bodhisattva, where practice is complete). These meanings are as explained above. Alternatively, it can be divided into eight stages. There are two ways to divide into eight stages: one is to merge the previous stages and expand on the later stages to explain the eight types; the other is to expand on the previous stages and merge the later stages to explain the eight types. The first method: 1. Prathamacitta-utpāda-caryā (Initial Mind Generation Practice) (initially turning away from birth and death, generating the Bodhi mind); 2. Salakṣaṇa-caryā (Characteristic Practice) (relying on the previously generated Bodhi mind, practicing the six Pāramitās (Dāna Pāramitā - Perfection of Giving, Śīla Pāramitā - Perfection of Morality, Kṣānti Pāramitā - Perfection of Patience, Vīrya Pāramitā - Perfection of Diligence, Dhyāna Pāramitā - Perfection of Meditation, Prajñā Pāramitā - Perfection of Wisdom). When practicing this, one rejoices when seeing others do good and dislikes when seeing others do evil); 3. Niralakṣaṇa-caryā (Non-Characteristic Practice) (learning to contemplate emptiness, seeing nothing to be厭惡 in the cycle of birth and death, and nothing to be sought in Nirvāṇa. When practicing this, one is not saddened when seeing others do evil, nor particularly delighted when seeing others do good); 4. Upāya-caryā (Skillful Means Practice) (although contemplating emptiness, one often follows sentient beings and accumulates various good deeds). These four stages are in the Sugati (Good Realms). 'Habitual Seed' is the fifth stage, 'Lineage Seed' is the sixth stage, 'Understanding and Practice' is the seventh stage, and the First Ground and above is the 'Noble Seed', which is the eighth stage. The second method: 'Good Realms' is the first stage, 'Lineage' and above to the Seventh Ground are the second to eighth stages, totaling eight stages. The so-called 'Seven Grounds', as stated in the Bodhisattva-bhumi: 1. Gotra-bhūmi (Lineage Ground); 2. Adhimukti-caryā-bhūmi (Understanding and Practice Ground); 3. Śuddhāśaya-bhūmi (Pure Mind Ground); 4. Cāritra-bhūmi (Conduct Traces Ground); 5. Niyata-bhūmi (Determined Ground) (referring to the Eighth Ground); 6. Niyata-caryā (Determined Practice) (referring to the Ninth Ground, constantly striving upwards based on previous determination); 7. Niṣṭhā-bhūmi (Ultimate Ground) (referring to the Tenth Ground). These meanings are explained in detail in the previous chapter on the Seven Grounds. Alternatively, it can be divided into nine stages. In the aforementioned eight stages, separating the Lineage Ground into two stages makes it nine stages. Or it can be said to be divided into ten stages, as stated in the Nirvana Sutra: 1. Prathamacitta-utpāda (Initial Mind Generation) (beginning in the Good Realms); 2. Bodhi mind generated by Buddhas as numerous as the sands of the Hsi-lien River (able to not slander the Dharma in evil times. The Hsi-lien River is one of the four tributary rivers of the Ganges. In this river, each grain of sand represents a Buddha, and the Bodhi mind generated by so many Buddhas is able to not slander the Dharma in evil times); 3. Mind generated by Buddhas as numerous as the sands of one Ganges River (loving the Dharma in evil times and not slandering the Dharma, the same as before. The Ganges is this river, and old translated scriptures often call it the river).
河。於此河中一沙一佛爾許佛所發心。方能惡世愛樂大乘。聞此不謗。第四人者二恒河沙佛所發心。能于惡世愛樂大乘。讀誦受持未能解說。第五人者於三恒河佛所發心。于惡世中愛樂大乘。讀誦受持少為他說未解深義。第六人者四恒佛所發菩提心。于惡世中愛樂大乘。受持讀誦為他演說。十六分中解一分義。解何等義。如涅槃說。謂。解佛性如來常住。云何十六。大涅槃中隨義淺深如來分判為十六分。此第六人始得一分。此前六人同在善趣。齊是四依弟子所攝。第七人者名為凡夫具煩惱性。五恒佛所發菩提心。于惡世中能說大乘。十六分中解八分義。此在種性解行位中。第八人者名須陀洹及斯陀含。六洹佛所發菩提心。于惡世中能說大乘。十六分中得十二分義。位在初地乃至七地。第九人者名阿那含。七恒佛所發菩提心。于惡世中能說大乘。十六分中得十四分義。此在第八第九地中。第十人者名阿羅漢。八恒佛所種諸善根。于惡世中受持讀誦書寫解說大乘經典。十六分義悉皆具解。位在十地。此等得義深淺之相。如四依章具廣分別。或分十一。地前為一。通名信地。地上為十。或分十二。一是外凡。二是內凡。備如上判。地上分十。合為十二。或分十三。善趣為一。種性為二。解行為三。十地為十。合為十三。或分
【現代漢語翻譯】 現代漢語譯本： 河。在這條河中，每一粒沙都代表一位佛所發的心，這樣的人才能在惡世中喜愛並信樂大乘佛法，聽聞后不會誹謗。第四種人是二恒河沙數的佛所發心，能夠在惡世中喜愛並信樂大乘佛法，讀誦受持但未能解說。第五種人是三恒河沙數的佛所發心，在惡世中喜愛並信樂大乘佛法，讀誦受持，少量地為他人解說，但未能理解深奧的含義。第六種人是四恒河沙數的佛所發菩提心，在惡世中喜愛並信樂大乘佛法，受持讀誦併爲他人演說，能夠理解十六分之一的含義。理解的是什麼樣的含義呢？如《涅槃經》（Nirvana Sutra）所說，是理解佛性（Buddha-nature）和如來（Tathagata）的常住不滅。什麼是十六分呢？在《大涅槃經》（Mahaparinirvana Sutra）中，根據意義的深淺，如來將之判分為十六分，這第六種人剛開始得到其中的一分。此前這六種人都屬於善趣（Sugati），都屬於四依弟子所攝。 第七種人名為凡夫，具有煩惱的本性，是五恒河沙數的佛所發菩提心，在惡世中能夠宣說大乘佛法，能夠理解十六分中的八分含義。這種人處於種性（Gotra）和解行位（Adhimukti-caryabhumi）中。第八種人名為須陀洹（Srotapanna，入流者）和斯陀含（Sakrdagamin，一來者），是六恒河沙數的佛所發菩提心，在惡世中能夠宣說大乘佛法，能夠得到十六分中的十二分含義，位在初地（Prathama-bhumi）乃至七地（Saptama-bhumi）。第九種人名為阿那含（Anagamin，不還者），是七恒河沙數的佛所發菩提心，在惡世中能夠宣說大乘佛法，能夠得到十六分中的十四分含義，此人在第八地（Atthama-bhumi）和第九地（Navama-bhumi）中。第十種人名為阿羅漢（Arhat，無學），是八恒河沙數的佛所種下的諸善根，在惡世中受持讀誦、書寫解說大乘經典，對於十六分的含義全部都理解，位在十地（Dasama-bhumi）。這些人在理解意義上的深淺差別，如在《四依章》中有詳細的分別說明。或者分為十一個階段，菩薩地（Bhumi）之前為一個階段，統稱為信地（Sraddha-bhumi），菩薩地之上為十個階段。或者分為十二個階段，一是外凡（Bahir-janah），二是內凡（Abhyantar-janah），詳細的劃分如上所述，菩薩地之上分為十個階段，合起來為十二個階段。或者分為十三個階段，善趣為一個階段，種性為二個階段，解行為三個階段，十地為十個階段，合起來為十三個階段。或者分
【English Translation】 English version: River. In this river, each grain of sand represents the mind generated by a Buddha. Only those with such merit can love and delight in the Mahayana (Great Vehicle) in an evil age, and not slander it upon hearing it. The fourth type of person has generated the mind of two Ganges river sands worth of Buddhas, and can love and delight in the Mahayana in an evil age, reciting and upholding it but unable to explain it. The fifth type of person has generated the mind of three Ganges river sands worth of Buddhas, and loves and delights in the Mahayana in an evil age, reciting and upholding it, explaining it a little to others but not understanding its profound meaning. The sixth type of person has generated the Bodhi mind of four Ganges river sands worth of Buddhas, and loves and delights in the Mahayana in an evil age, upholding, reciting, and explaining it to others, understanding one-sixteenth of its meaning. What kind of meaning is understood? As the Nirvana Sutra says, it is understanding Buddha-nature (Buddha-dhatu) and the Tathagata's (Thus Come One) permanence. What are the sixteen parts? In the Mahaparinirvana Sutra, according to the depth of the meaning, the Tathagata divides it into sixteen parts. This sixth type of person initially obtains one part. The previous six types of people are all in the good realms (Sugati) and are included among the disciples who rely on the four supports (catvāri-pratisaranāni). The seventh type of person is called an ordinary person (prthagjana) with the nature of afflictions (klesha), having generated the Bodhi mind of five Ganges river sands worth of Buddhas. In an evil age, they can speak about the Mahayana and understand eight-sixteenths of its meaning. This person is in the stage of lineage (Gotra) and the stage of understanding and practice (Adhimukti-caryabhumi). The eighth type of person is called a Stream-enterer (Srotapanna) and a Once-returner (Sakrdagamin), having generated the Bodhi mind of six Ganges river sands worth of Buddhas. In an evil age, they can speak about the Mahayana and obtain twelve-sixteenths of its meaning, being in the first ground (Prathama-bhumi) up to the seventh ground (Saptama-bhumi). The ninth type of person is called a Non-returner (Anagamin), having generated the Bodhi mind of seven Ganges river sands worth of Buddhas. In an evil age, they can speak about the Mahayana and obtain fourteen-sixteenths of its meaning, being in the eighth ground (Atthama-bhumi) and the ninth ground (Navama-bhumi). The tenth type of person is called an Arhat (Worthy One), having planted the roots of goodness of eight Ganges river sands worth of Buddhas. In an evil age, they uphold, recite, write, and explain the Mahayana sutras, fully understanding all sixteen parts of the meaning, being in the tenth ground (Dasama-bhumi). The differences in the depth of understanding among these people are fully explained in the chapter on the Four Supports. Or it is divided into eleven stages, with the stage before the Bodhisattva grounds (Bhumi) being one stage, generally called the ground of faith (Sraddha-bhumi), and the stages above the Bodhisattva grounds being ten stages. Or it is divided into twelve stages, with the first being the outer ordinary person (Bahir-janah) and the second being the inner ordinary person (Abhyantar-janah), with detailed divisions as described above. The stages above the Bodhisattva grounds are divided into ten stages, combining to make twelve stages. Or it is divided into thirteen stages, with the good realms being one stage, lineage being two stages, understanding and practice being three stages, and the ten grounds being ten stages, combining to make thirteen stages. Or divided into
十四。善趣為一。習種為二。性種為三。道種為四。十地為十。合為十四。或分十五。前十四中分第十地。以之為二。所謂。法雲及與等覺。十地窮終現與佛齊。故名等覺。未是證同。或復開分為四十一。善趣為一。十住十行及十回向並其十地為四十一。言十住者如華嚴說。一發心住。于大菩提起意趣求。二治地住。善修自利利他之道。三修行住。修護煩惱護小乘行。四生貴住。聖法中生種性尊貴。五方便住。具足善巧度眾生行。六正心住。得決定智。于佛法中雖聞異說正見不動。七不退住。雖聞異說正愿不動。八童真住。行業清凈如世童子真凈無染。九法王子住。于佛法王所行住處出生正智。堪能究竟無上菩提。十灌頂住。行修上順佛智現前。此十習種如瓔珞說。言十行者如華嚴說。一歡喜行。喜心行施。亦令他喜。二饒益行。修治凈戒饒益自他。三無恚恨行。修忍離瞋。四無盡行。勤修精進攝善無盡。五離癡亂行。常修定慧離妄分別。六善現行。觀法實相般若現前。七無著行。以無著心修起所行。八尊重行。成就種種殊勝善根。九善法行。成就種種化他善法。十真實行。成就第一真實之語。如說能行如行能說。此十性種如瓔珞說。十回曏者如華嚴說。一者救護一切眾生離眾生相迴向。菩薩修行六波羅蜜攝取眾生。
【現代漢語翻譯】 現代漢語譯本 十四。善趣為一（指好的去處）。習種為二（指熏習而成的種子）。性種為三（指本性具有的種子）。道種為四（指修道而成的種子）。十地為十（菩薩修行的十個階位）。合起來為十四。或者分為十五。在前十四種中，將第十地分為兩個，即法雲地和等覺地。十地的終點顯現出與佛相等，所以叫做等覺，但還不是證得與佛相同。或者進一步分為四十一種。善趣為一。十住、十行以及十回向，加上十地，合起來為四十一種。 所說的十住，如《華嚴經》所說：一、發心住，對於大菩提生起意願並追求。二、治地住，善於修習自利利他的道路。三、修行住，修習守護煩惱，守護小乘的修行。四、生貴住，在聖法中出生，種性尊貴。五、方便住，具足善巧，度化眾生的行為。六、正心住，得到決定智，對於佛法中的不同說法，正見不動搖。七、不退住，即使聽到不同的說法，正確的願望也不動搖。八、童真住，行業清凈，如同世間的童子一樣，真誠清凈沒有染污。九、法王子住，在佛法之王的所行所住之處，出生正智，堪能究竟無上菩提。十、灌頂住，修行向上順應佛的智慧，佛智現前。這十種是習種，如《瓔珞經》所說。 所說的十行，如《華嚴經》所說：一、歡喜行，以歡喜心行佈施，也令他人歡喜。二、饒益行，修習清凈的戒律，饒益自己和他人。三、無恚恨行，修習忍辱，遠離嗔恨。四、無盡行，勤奮修習精進，攝取善法沒有窮盡。五、離癡亂行，常常修習禪定智慧，遠離虛妄分別。六、善現行，觀察法的事實真相，般若智慧現前。七、無著行，以沒有執著的心修起所行。八、尊重行，成就種種殊勝的善根。九、善法行，成就種種化度他人的善法。十、真實行，成就第一真實的語言，如所說的那樣能做到，如所做的那樣能說出來。這十種是性種，如《瓔珞經》所說。 十回向，如《華嚴經》所說：一者，救護一切眾生，遠離眾生相迴向。菩薩修行六波羅蜜，攝取眾生。
【English Translation】 English version Fourteen. Good destinies are one. Habitual seeds are two. Nature seeds are three. Path seeds are four. The Ten Grounds are ten. Combined, they are fourteen. Or divided into fifteen. In the previous fourteen, the tenth ground is divided into two, namely, Dharma Cloud and Equal Awakening. The end of the Ten Grounds manifests equality with the Buddha, hence the name Equal Awakening, but it is not yet the same as attaining Buddhahood. Or further divided into forty-one. Good destinies are one. The Ten Dwellings, Ten Practices, and Ten Dedications, along with the Ten Grounds, total forty-one. The Ten Dwellings, as described in the Avatamsaka Sutra: 1. Aspiration Dwelling: Generating the intention to seek great Bodhi. 2. Ground Preparation Dwelling: Skillfully cultivating the path of benefiting oneself and others. 3. Practice Dwelling: Cultivating protection against afflictions and guarding against Hinayana practices. 4. Noble Birth Dwelling: Being born into the noble lineage within the sacred Dharma. 5. Expedient Dwelling: Possessing skillful means to liberate sentient beings. 6. Correct Mind Dwelling: Attaining decisive wisdom; remaining steadfast in right view despite hearing different teachings in the Buddhadharma. 7. Non-Regression Dwelling: Remaining steadfast in correct vows despite hearing different teachings. 8. Childlike Dwelling: Conduct being pure, like a worldly child, truly pure and undefiled. 9. Dharma Prince Dwelling: Giving rise to correct wisdom in the place where the Dharma King dwells, capable of ultimately attaining unsurpassed Bodhi. 10. Anointing Dwelling: Practice progressing upward, in accordance with the Buddha's wisdom, with the Buddha's wisdom manifesting. These ten are habitual seeds, as described in the Ingraka Sutra. The Ten Practices, as described in the Avatamsaka Sutra: 1. Joyful Practice: Giving with a joyful heart, also bringing joy to others. 2. Beneficial Practice: Cultivating pure precepts, benefiting oneself and others. 3. Non-Hatred Practice: Cultivating patience, being free from anger. 4. Inexhaustible Practice: Diligently cultivating vigor, gathering good without end. 5. Freedom from Delusion Practice: Constantly cultivating samadhi and wisdom, being free from false discriminations. 6. Skillful Manifestation Practice: Observing the true nature of phenomena, with prajna wisdom manifesting. 7. Non-Attachment Practice: Cultivating practices with a mind free from attachment. 8. Respectful Practice: Accomplishing various supreme good roots. 9. Good Dharma Practice: Accomplishing various good dharmas for transforming others. 10. Truthful Practice: Accomplishing the foremost truthful speech, being able to do as one says, and being able to say as one does. These ten are nature seeds, as described in the Ingraka Sutra. The Ten Dedications, as described in the Avatamsaka Sutra: 1. Dedication of saving and protecting all sentient beings, while being apart from the appearance of sentient beings. The Bodhisattva cultivates the Six Paramitas, gathering sentient beings.
令離一切煩惱業苦安住菩提名救眾生。等心救濟不聞怨親善惡等別名離眾生相。迴向此善根有所趣向名救眾生離眾生相迴向。二不壞迴向。于佛菩薩及一切法得不壞信名為不壞。迴向此善根有所趣向名不壞迴向。三等一切佛迴向。經言。菩薩學於過去未來現在一切諸佛所作迴向名等一切迴向。四至一切處迴向。菩薩所修一切善根用以迴向。以迴向力令此善根至一切處。譬如實際無所不至名至一切處。至何等處。所謂。至於佛法僧處無盡供養。至一切行處具足修習。至一切果處具足成滿。至一切佛剎處具足莊嚴。至一切眾生處具足攝化。至一切法處具足解知。如是等也。五無盡功德藏迴向。回己所修無盡功德有所趣向。名無盡功德藏迴向。又復愿求諸佛菩薩無盡功德。能成無盡功德善根。亦名無盡功德藏迴向。六隨順一切堅固善根迴向。回己所修施等善根有所趣向。為佛守護能成一切堅固善根堅固愿等。名隨順一切堅固善根迴向。七等心隨順一切眾生迴向。菩薩增長一切善根回以等益一切眾生。名等心隨順眾生迴向。八如相迴向。菩薩所成種種善根同證一如。回此善根有所趣向。名如相迴向。又復菩薩迴向之心依于種種真如門起。是故亦名如相迴向。九無縛無著解脫迴向。於一切法心無執著名無縛無著。於法自在稱曰解
【現代漢語翻譯】 現代漢語譯本 爲了使眾生脫離一切煩惱、業障和痛苦，安住于菩提（覺悟）之境，而救度眾生。以平等心救濟，不分別怨親、善惡等差別，這被稱為『離眾生相』。將此善根迴向于某個目標，這被稱為『救眾生離眾生相迴向』。 二、不壞迴向：對於佛、菩薩以及一切佛法，獲得堅定不移的信心，這被稱為『不壞』。將此善根迴向于某個目標，這被稱為『不壞迴向』。 三、等一切佛迴向：經中說，菩薩學習過去、未來、現在一切諸佛所作的迴向，這被稱為『等一切迴向』。 四、至一切處迴向：菩薩所修的一切善根，用來作迴向。通過迴向的力量，使此善根到達一切處。譬如真如實際，無所不至，這被稱為『至一切處』。至何等處？ 所謂，到達佛、法、僧處，無盡供養；到達一切行處，具足修習；到達一切果處，具足成就圓滿；到達一切佛剎處，具足莊嚴；到達一切眾生處，具足攝受教化；到達一切法處，具足理解通達。像這樣等等。 五、無盡功德藏迴向：將自己所修的無盡功德，迴向于某個目標，這被稱為『無盡功德藏迴向』。又進一步愿求諸佛菩薩的無盡功德，能夠成就無盡功德的善根，這也稱為『無盡功德藏迴向』。 六、隨順一切堅固善根迴向：將自己所修的佈施等善根，迴向于某個目標，爲了佛的守護，能夠成就一切堅固的善根、堅固的願望等，這被稱為『隨順一切堅固善根迴向』。 七、等心隨順一切眾生迴向：菩薩增長一切善根，以平等心利益一切眾生，這被稱為『等心隨順眾生迴向』。 八、如相迴向：菩薩所成就的種種善根，共同證悟同一真如。迴向此善根于某個目標，這被稱為『如相迴向』。又進一步，菩薩迴向之心，依于種種真如之門而生起，因此也稱為『如相迴向』。 九、無縛無著解脫迴向：對於一切法，心中沒有執著，這被稱為『無縛無著』。於法自在，稱為『解脫』。
【English Translation】 English version To liberate sentient beings from all afflictions, karmic obstacles, and suffering, and to establish them in Bodhi (enlightenment), is to save sentient beings. To rescue with an equal mind, without distinguishing between enemies and relatives, good and evil, is called 'being free from the appearance of sentient beings'. To dedicate this root of goodness to a specific goal is called 'saving sentient beings and dedicating while being free from the appearance of sentient beings'. Two, indestructible dedication: To obtain unwavering faith in the Buddha, Bodhisattvas, and all Dharmas is called 'indestructible'. To dedicate this root of goodness to a specific goal is called 'indestructible dedication'. Three, dedication equal to all Buddhas: The sutra says that a Bodhisattva learns the dedication made by all Buddhas of the past, future, and present, which is called 'dedication equal to all Buddhas'. Four, dedication reaching all places: All the roots of goodness cultivated by a Bodhisattva are used for dedication. Through the power of dedication, this root of goodness reaches all places. For example, the actual reality of Suchness reaches everywhere, which is called 'reaching all places'. To what places does it reach? Namely, it reaches the places of Buddha, Dharma, and Sangha, offering endless support; it reaches all practices, fully cultivating them; it reaches all fruits, fully accomplishing them; it reaches all Buddha-lands, fully adorning them; it reaches all sentient beings, fully embracing and transforming them; it reaches all Dharmas, fully understanding them. And so on. Five, dedication of the inexhaustible treasury of merit: To dedicate one's own cultivated inexhaustible merit to a specific goal is called 'dedication of the inexhaustible treasury of merit'. Furthermore, to aspire to the inexhaustible merit of all Buddhas and Bodhisattvas, which can accomplish the root of goodness of inexhaustible merit, is also called 'dedication of the inexhaustible treasury of merit'. Six, dedication according with all firm roots of goodness: To dedicate one's own cultivated roots of goodness such as generosity to a specific goal, for the protection of the Buddha, which can accomplish all firm roots of goodness, firm vows, etc., is called 'dedication according with all firm roots of goodness'. Seven, dedication with an equal mind according with all sentient beings: A Bodhisattva increases all roots of goodness and benefits all sentient beings with an equal mind, which is called 'dedication with an equal mind according with all sentient beings'. Eight, dedication like the aspect: The various roots of goodness accomplished by a Bodhisattva jointly realize the same Suchness. To dedicate this root of goodness to a specific goal is called 'dedication like the aspect'. Furthermore, the Bodhisattva's mind of dedication arises based on various doors of Suchness, therefore it is also called 'dedication like the aspect'. Nine, dedication of non-attachment and liberation: To have no attachment in the mind towards all Dharmas is called 'non-attachment'. To be at ease with the Dharma is called 'liberation'.
脫。菩薩不輕一切善根。以無縛無著解脫之心回彼善法。求普賢行能具普賢一切種德。名無縛無著解脫迴向。十法界無量回向。菩薩彼習無盡善根回之。愿求法界差別無量功德。名為法界無量回向。此十道種如瓔珞說。言十地者。一歡喜地。成就無上自利利他。初證聖處多生歡喜。故名歡喜地。二離垢地。離能起誤心犯戒煩惱垢等清凈戒具。名離垢地。三名明地。隨聞思修照法顯現。故名明地。四明炎地。虛妄煩惱薪智火能燒。故名炎地。五名難勝地。得出世智方便善巧能度難度。名難勝地。六現前地。波若有聞大智現前名現前地。七遠行地。善修無相行功用究竟。能過世間二乘出世間道名遠行地。八不動地。報行純熟無相無間故曰不動地。九善慧地。無礙力說成利他行故名善慧地。十法雲地。得大法身具足自在故名法雲地。或復開分為四十二。第十地中別分等覺。通前合為四十二矣。隨別細分亦可無量。通釋如是。次第二門隨別解釋。先解善趣。依瓔珞經善趣位中。修十種心名為十信。一修信心。二精進心。三修念心。四修定心。五修慧心。六修成心。七修舍心。八修護心。九迴向心。十修願心。言信心者。于入解處凈信在前。一心決定樂欲成就名修信心。言精進者。聞菩薩藏精勤修習無間善業名為精進。言念心者
【現代漢語翻譯】 現代漢語譯本 脫。菩薩不輕視一切善根，以無縛無著解脫之心迴向這些善法，求得普賢行，從而具備普賢的一切功德，這稱為無縛無著解脫迴向。十法界有無量的迴向，菩薩將他們所修習的無盡善根迴向，愿求法界差別無量的功德，這稱為法界無量回向。這十道種就像瓔珞所說。 說到十地，第一是歡喜地，成就無上自利利他，初次證得聖果，多生歡喜，所以稱為歡喜地。第二是離垢地，遠離能引起錯誤、犯戒的煩惱垢等，清凈戒律具足，稱為離垢地。第三是明地，隨著聽聞、思考、修習，照亮佛法顯現，所以稱為明地。第四是明炎地，虛妄煩惱如同柴薪，智慧之火能夠焚燒，所以稱為炎地。第五是難勝地，得到出世間的智慧，方便善巧，能夠度化難以度化之人，稱為難勝地。第六是現前地，般若智慧聽聞，大智慧現前，稱為現前地。第七是遠行地，善於修習無相之行，功用究竟，能夠超越世間二乘出世間道，稱為遠行地。第八是不動地，報行純熟，無相無間，所以稱為不動地。第九是善慧地，以無礙的辯才說法，成就利他之行，所以稱為善慧地。第十是法雲地，得到大法身，具足自在，所以稱為法雲地。或者又開分為四十二位，第十地中特別分出等覺，與前面的相合為四十二位。隨著個別的細分，也可以有無量之多。總體的解釋是這樣。接下來第二門，隨著個別來解釋。先解釋善趣，依據《瓔珞經》，在善趣位中，修習十種心，稱為十信。一是修信心，二是精進心，三是修念心，四是修定心，五是修慧心，六是修成心，七是修舍心，八是修護心，九是迴向心，十是修願心。說到信心，在進入理解之處，清凈的信心在前，一心決定，樂於希求成就，稱為修信心。說到精進，聽聞菩薩藏，精勤修習，沒有間斷地行善業，稱為精進。說到念心
【English Translation】 English version To detach. Bodhisattvas do not belittle any wholesome roots. They dedicate these wholesome deeds with a mind of detachment and liberation, seeking the practice of Samantabhadra (Universal Worthy Bodhisattva), thereby possessing all the virtues of Samantabhadra. This is called dedication with detachment and liberation. The ten Dharma realms have immeasurable dedications. Bodhisattvas dedicate their endless wholesome roots cultivated, wishing to seek immeasurable merits that differentiate the Dharma realms. This is called immeasurable dedication of the Dharma realms. These ten paths are as described in the Garland Sutra. Speaking of the Ten Grounds (Bhumi), the first is the Joyful Ground (Pramudita-bhumi), achieving supreme self-benefit and benefiting others. Initially attaining the state of a sage, great joy arises, hence it is called the Joyful Ground. The second is the Stainless Ground (Vimala-bhumi), free from defilements such as those that cause errors, violations of precepts, and afflictions, possessing pure precepts, hence it is called the Stainless Ground. The third is the Luminous Ground (Prabhakari-bhumi), where the Dharma manifests through hearing, thinking, and cultivation, hence it is called the Luminous Ground. The fourth is the Flaming Wisdom Ground (Arcismati-bhumi), where false afflictions are like firewood, and the fire of wisdom can burn them, hence it is called the Flaming Ground. The fifth is the Difficult to Conquer Ground (Sudurjaya-bhumi), obtaining transcendent wisdom, skillful means, and the ability to liberate those difficult to liberate, hence it is called the Difficult to Conquer Ground. The sixth is the Manifest Ground (Abhimukhi-bhumi), where the wisdom of Prajna (transcendent wisdom) is heard, and great wisdom manifests, hence it is called the Manifest Ground. The seventh is the Far-Reaching Ground (Duramgama-bhumi), where the practice of non-attachment is well cultivated, its function is complete, and one can transcend the worldly and the Hearer (Sravaka) and Solitary Realizer (Pratyekabuddha) paths, hence it is called the Far-Reaching Ground. The eighth is the Immovable Ground (Acala-bhumi), where the fruition of actions is pure, without attachment or interruption, hence it is called the Immovable Ground. The ninth is the Ground of Good Wisdom (Sadhumati-bhumi), where one preaches with unobstructed eloquence, accomplishing the practice of benefiting others, hence it is called the Ground of Good Wisdom. The tenth is the Dharma Cloud Ground (Dharma-megha-bhumi), where one attains the Dharma body, possessing complete freedom, hence it is called the Dharma Cloud Ground. Alternatively, it can be divided into forty-two stages, with Equal Enlightenment (Samantabhadra) separately distinguished within the tenth ground, combining with the previous stages to make forty-two. With individual detailed divisions, there can also be immeasurable stages. The general explanation is as such. Next, the second section, explaining according to individual aspects. First, explaining the Good Realms (Sugati). According to the Garland Sutra, in the position of the Good Realms, cultivating ten types of minds is called the Ten Faiths (Dasasaddha). First is cultivating faith (sraddha), second is diligence (virya), third is cultivating mindfulness (smrti), fourth is cultivating concentration (samadhi), fifth is cultivating wisdom (prajna), sixth is cultivating accomplishment, seventh is cultivating renunciation, eighth is cultivating protection, ninth is cultivating dedication, and tenth is cultivating aspiration. Speaking of faith, in entering the place of understanding, pure faith is foremost, with a single-minded determination, joyfully desiring accomplishment, this is called cultivating faith. Speaking of diligence, hearing the Bodhisattva Treasury (Bodhisattva-pitaka), diligently cultivating, without interruption, wholesome deeds, this is called diligence. Speaking of mindfulness
。常修六唸唸佛法僧戒施及天。廣釋如上。言修定者於事于義繫心安住。遠離一切虛偽輕躁憶想分別。言修慧者。謂。聞思修聞菩薩藏思量觀察。知一切法無我無人自性空寂。言修戒者。受持菩薩清凈律儀身口意凈。不犯諸過有犯悔際。言修舍者。不惜身財所得能捨。言修護者防護己心不起煩惱。又更分別有五種護。如地持說。一者默護。得俱生智慧疾受法化度眾生。二者念護。念持於法。三者智護。得堅固智觀察法義。以默唸智離於退分修勝進分。四息心護。守諸根門。五他護。隨順他心修如是行。名之為護。言迴向者。所修善根迴向菩提。不願諸有回施眾生。不專為己回求實際不著名相。言修愿者。隨時修習種種凈愿。如華嚴經凈行品說。如是等也。此之十種在於信位。助成信行故。瓔珞經名為十信。自餘十住十行十回向及與十地悉如上釋。三乘賢聖辨之略爾。
大乘義章卷第十七(末終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十八
遠法師撰
凈法聚果法中有十八門。此卷有二門(大般涅槃義 無上菩提義)。
涅槃義五門分別(釋名一 滅之分齊二 定體三 開合辨相四 雜義分別五)
第一釋名。涅槃是其天竺人語。依彼具言名為摩
{ "translations": [ "常修六念，即唸佛（Buddha，覺悟者）、念法（Dharma，佛法）、念僧（Sangha，僧團）、念戒（Śīla，戒律）、念施（Dāna，佈施）及念天（Deva，天人）。詳細解釋如上所述。說到修定，就是對於事物和道理，繫心安住，遠離一切虛偽、輕躁、憶想和分別。說到修慧，就是通過聞、思、修三個方面，聽聞菩薩藏，思量觀察，了知一切法無我（Anatta，無自性）、無人（Nirātman，無補特伽羅），自性空寂。說到修戒，就是受持菩薩清凈律儀，身口意清凈，不犯各種過失，若有違犯則及時懺悔。說到修舍，就是不吝惜身財，對於所得能夠佈施。說到修護，就是防護自己的心，不生起煩惱。進一步分別，有五種防護，如《地持經》所說：一是默護，由此得到與生俱來的智慧，迅速接受佛法教化，度化眾生；二是念護，憶念並受持佛法；三是智護，得到堅固的智慧，觀察法義，以默護、念護、智護遠離退步，修習勝進之法；四是息心護，守護諸根門；五是他護，隨順他人的心意修習這些行為，名為防護。說到迴向，就是將所修的善根迴向菩提（Bodhi，覺悟），不願求三有（欲有、色有、無色有），回施給眾生，不專為自己，回求實際，不執著名相。說到修愿，就是隨時修習種種清凈的愿，如《華嚴經·凈行品》所說等等。這十種修行在於十信位，幫助成就信行，所以《瓔珞經》稱之為十信。其餘的十住、十行、十回向以及十地，都如上面所解釋的。對於三乘（聲聞乘、緣覺乘、菩薩乘）賢聖的辨析，就簡略地講到這裡。", "", "《大乘義章》卷第十七（末終）", "《大正藏》第44冊 No. 1851 《大乘義章》", "", "", "《大乘義章》卷第十八", "", "遠法師 撰", "", "凈法聚果法中有十八門。此卷有二門（大般涅槃義，無上菩提義）。", "", "涅槃義五門分別（釋名一，滅之分齊二，定體三，開合辨相四，雜義分別五）", "", "第一釋名。涅槃是其天竺人語。依彼具言名為摩訶般" ], "english_translations": [ 'Constantly cultivate the six recollections: recollection of the Buddha (Buddha, the awakened one), recollection of the Dharma (Dharma, the teachings), recollection of the Sangha (Sangha, the monastic community), recollection of the precepts (Śīla, moral discipline), recollection of generosity (Dāna, giving), and recollection of the Devas (Deva, celestial beings). The detailed explanation is as described above. Speaking of cultivating Samadhi (Samādhi, concentration), it means focusing the mind and dwelling peacefully on matters and principles, staying away from all falsehood, frivolity, recollection, and discrimination. Speaking of cultivating wisdom (Prajñā, wisdom), it involves hearing, contemplating, and cultivating, listening to the Bodhisattva (Bodhisattva, enlightenment being) treasury, contemplating and observing, knowing that all dharmas are without self (Anatta, no self-nature), without person (Nirātman, no individual), and are empty and tranquil in their self-nature. Speaking of cultivating precepts, it means upholding the pure precepts of a Bodhisattva, keeping body, speech, and mind pure, not committing any faults, and repenting immediately if any are committed. Speaking of cultivating relinquishment, it means not being stingy with body and wealth, and being able to give away what one has obtained. Speaking of cultivating protection, it means protecting one\'s own mind and not allowing afflictions to arise. Further distinguishing, there are five kinds of protection, as described in the Bodhisattvabhumi Sutra: first is silent protection, thereby obtaining innate wisdom, quickly receiving the Dharma teachings, and liberating sentient beings; second is mindfulness protection, remembering and upholding the Dharma; third is wisdom protection, obtaining firm wisdom, observing the meaning of the Dharma, using silent protection, mindfulness protection, and wisdom protection to stay away from regression and cultivate superior progress; fourth is mind-stilling protection, guarding the sense faculties; fifth is other-regarding protection, acting in accordance with the minds of others and cultivating these practices, which is called protection. Speaking of dedication, it means dedicating the accumulated roots of goodness to Bodhi (Bodhi, enlightenment), not wishing for the three realms of existence (desire realm, form realm, formless realm), dedicating it to sentient beings, not being selfish, seeking actuality, and not clinging to names and forms. Speaking of cultivating vows, it means constantly cultivating various pure vows, as described in the Avatamsaka Sutra\'s chapter on Pure Conduct, and so on. These ten practices are in the ten stages of faith, helping to accomplish faithful practice, so the Inra Sutra calls them the ten faiths. The remaining ten abodes, ten practices, ten dedications, and ten grounds are all as explained above. The analysis of the Sravakas (Śrāvaka, Hearer), Pratyekabuddhas (Pratyekabuddha, Solitary Realizer), and Bodhisattvas of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is briefly discussed here.', "", 'The Great Treatise on the Meaning of Mahayana, Volume 17 (End)', 'Taisho Tripitaka, Volume 44, No. 1851, The Great Treatise on the Meaning of Mahayana', "", "", 'The Great Treatise on the Meaning of Mahayana, Volume 18', "", 'Composed by Dharma Master Yuan', "", 'In the pure Dharma collection of resultant Dharmas, there are eighteen sections. This volume has two sections (The Meaning of Great Parinirvana, The Meaning of Supreme Bodhi).', "", 'Five sections on the meaning of Nirvana (Explanation of the Name 1, Extent of Extinction 2, Nature of Samadhi 3, Analysis of Opening and Closing 4, Miscellaneous Explanations 5)', "", 'First, explaining the name. Nirvana is a term from the language of India. In their complete language, it is called Maha Pari' ] }
訶般涅槃那。摩訶名大。大義有六。一者常義。故涅槃云。所言大者名之為常。譬如有人壽命無量名大丈夫。二者廣義。故涅槃云。所言大者其性廣博。猶如虛空無所不至。涅槃如是。故名為廣。三者多義。能別非一。故涅槃云。譬如大藏多諸珍異。涅槃如是。多有種種妙法珍寶。故名為大。四者深義。淵奧難測。故涅槃云。大者名為不可思議。一切世間聲聞緣覺不能測量涅槃之義。故名為大。五者高義。位分高出餘人不至。故涅槃云。譬如大山一切世人不能得上。故名為大。涅槃如是。凡夫二乘及諸菩薩不能窮到。故名為大。六者勝義。如世間中勝上之人名為大人。涅槃如是。諸法中勝。故名為大。大義如是。何者是大。大有三種。一者體大。性凈涅槃體窮真性義充法界。二者相大。方便涅槃過無不盡德無不備。三者用大。應化涅槃妙用曠博化現無盡。故涅槃云。大般涅槃能建大義。義猶用也。所言般者此翻名入。入義有三。一就實論入。息妄歸真。從因趣果。二真應相對。息化歸真。故名為入。三唯就應現。舍有為過趣入無為。故名入。言涅槃者人釋種種。有人釋言。涅槃之名非胡非漢直是佛語。若論佛語一切皆是。豈獨涅槃。故涅槃云。種種異論文章咒術皆是佛說。雖是佛說不離方言。若離方言佛則無說。涅槃
【現代漢語翻譯】 現代漢語譯本 『訶般涅槃那』（Mahaparinirvana，大般涅槃）。『摩訶』（maha，大）有六種含義。第一是『常』的含義。所以《涅槃經》說：『所謂大，就是常。』譬如有人壽命無量，稱為大丈夫。第二是『廣』的含義。所以《涅槃經》說：『所謂大，其性廣博，猶如虛空，無所不至。涅槃也是這樣，所以稱為廣。』第三是『多』的含義，能夠區別而非單一。所以《涅槃經》說：『譬如大藏，多有各種珍異。涅槃也是這樣，多有種種妙法珍寶，所以稱為大。』第四是『深』的含義，淵深奧妙難以測度。所以《涅槃經》說：『大就是不可思議。一切世間聲聞緣覺不能測量涅槃的意義，所以稱為大。』第五是『高』的含義，位分高超出其他人所不能到達。所以《涅槃經》說：『譬如大山，一切世人不能登上，所以稱為大。涅槃也是這樣，凡夫二乘以及諸菩薩不能窮盡到達，所以稱為大。』第六是『勝』的含義，如同世間中殊勝之人稱為大人。涅槃也是這樣，在諸法中殊勝，所以稱為大。大的含義就是這樣。 什麼是大？大有三種。第一是『體大』，性凈涅槃體窮真性，意義充滿法界。第二是『相大』，方便涅槃，過失沒有不消除的，功德沒有不具備的。第三是『用大』，應化涅槃，妙用曠博，化現無盡。所以《涅槃經》說：『大般涅槃能建立大的意義。』意義就是作用。所謂『般』，這裡翻譯為『入』。入的含義有三種。第一，就實論入，止息虛妄，歸向真實，從因趨向果。第二，真應相對，止息化現，歸向真實，所以稱為入。第三，唯就應現，捨棄有為的過失，趨入無為，所以稱為入。說到『涅槃』，人們解釋種種。有人解釋說：『涅槃』這個名稱，非胡語非漢語，直接就是佛語。如果說佛語，一切都是佛語，豈獨涅槃？所以《涅槃經》說：『種種異論文章咒術都是佛說。』雖然是佛說，不離方言。如果離開方言，佛就沒有說法。《涅槃經》
【English Translation】 English version 『訶般涅槃那』 (He般涅槃那, Mahaparinirvana). 『摩訶』 (Mo訶, maha, great) has six meanings. First is the meaning of 『permanence』 (常). Therefore, the Nirvana Sutra says: 『What is called great is permanence.』 For example, someone with immeasurable lifespan is called a great person (大丈夫). Second is the meaning of 『vastness』 (廣). Therefore, the Nirvana Sutra says: 『What is called great, its nature is vast and broad, like empty space, reaching everywhere. Nirvana is also like this, so it is called vast.』 Third is the meaning of 『multiplicity』 (多), able to differentiate and not singular. Therefore, the Nirvana Sutra says: 『For example, a great treasury has many kinds of rare and precious things. Nirvana is also like this, having many kinds of wonderful Dharma treasures, so it is called great.』 Fourth is the meaning of 『depth』 (深), profound and difficult to fathom. Therefore, the Nirvana Sutra says: 『Great is called inconceivable. All the Shravakas (聲聞) and Pratyekabuddhas (緣覺) in the world cannot measure the meaning of Nirvana, so it is called great.』 Fifth is the meaning of 『height』 (高), the position is high and surpasses what others cannot reach. Therefore, the Nirvana Sutra says: 『For example, a great mountain, all the people in the world cannot climb it, so it is called great. Nirvana is also like this, ordinary people, the Two Vehicles (二乘), and all the Bodhisattvas (菩薩) cannot exhaustively reach it, so it is called great.』 Sixth is the meaning of 『superiority』 (勝), like a superior person in the world is called a great person. Nirvana is also like this, superior among all dharmas (法), so it is called great. The meaning of great is like this. What is great? There are three kinds of greatness. First is 『greatness of essence』 (體大), the pure nature of Nirvana exhausts true nature, and its meaning fills the Dharmadhatu (法界). Second is 『greatness of characteristics』 (相大), expedient Nirvana, no faults are not eliminated, and no virtues are not possessed. Third is 『greatness of function』 (用大), responsive and transformative Nirvana, its wonderful function is vast and broad, and its transformations are endless. Therefore, the Nirvana Sutra says: 『The Great Parinirvana can establish the great meaning.』 Meaning is function. What is called 『般』 (ban), here it is translated as 『entering』 (入). There are three meanings of entering. First, in terms of reality, entering means ceasing delusion and returning to truth, moving from cause to effect. Second, in relation to true and responsive, ceasing transformation and returning to truth, so it is called entering. Third, only in terms of responsive manifestation, abandoning the faults of conditioned existence and entering into the unconditioned, so it is called entering. Speaking of 『Nirvana』 (涅槃), people explain it in various ways. Some explain it by saying: 『The name Nirvana is neither Hu (胡) language nor Chinese, it is directly the Buddha's language.』 If we talk about the Buddha's language, everything is the Buddha's language, why only Nirvana? Therefore, the Nirvana Sutra says: 『All kinds of different theories, writings, and mantras are all spoken by the Buddha.』 Although it is spoken by the Buddha, it does not depart from local languages. If it departs from local languages, the Buddha would have no speech. Nirvana
之體非名字。故非音聲。故有人復言。涅槃胡語名總萬德。此方更無一名能翻。故存胡本說為涅槃。涅槃之體實備萬德。涅槃一名非盡萬德。若使涅槃名盡萬德。是則宣說萬德之時。不應隨德更立名字。欲說常義更立常名以名彼義如是一切。明知。涅槃名不盡德。又設涅槃名。總萬德此方還以萬德總名翻彼涅槃。何為不得而言叵翻。又涅槃云。隨其類音普告眾生。今日如來將欲涅槃隨類異告。云何叵翻若正相翻名之為滅。隨義傍翻名別種種。或言不生。或曰不出。或謂無作。或謂無起。或名無為。或字無相。或言不燃。或曰不識。或稱寂滅。或雲安穩。或名解脫。或字彼岸。如是種種悉如經說。云何得知是滅非總。今此且以四義驗之。一準昔以求。如來昔于余契經中。每常宣說煩惱滅無身亡智喪以為涅槃。今日涅槃名不異昔。何忽是總。二據終以驗。如來垂滅大音普告。今日如來將欲涅槃。時諸眾生聞佛涅槃咸皆悲惱詣佛請住。若使涅槃名含萬德是則宜唱萬德示人。眾生應喜。何故悲惱詣佛請住。聞佛涅槃悲惱請住。明知。涅槃是滅非總。三準定方言。外國之人見人死滅咸皆稱言。某甲涅槃。世人死滅何德可總亦稱涅槃。世人死滅名涅槃。故明知。涅槃是滅非總。四取文為證。如涅槃中。佛嘆純陀。善哉善哉。能知如
【現代漢語翻譯】 現代漢語譯本：涅槃的本體不是名字，所以不是音聲。因此有人又說，『涅槃』是胡語，意思是總括萬德，漢地沒有一個名字能夠完全翻譯它，所以保留胡語原本，說成『涅槃』。『涅槃』的本體確實具備萬德，但『涅槃』這個名字並不能窮盡萬德。如果『涅槃』這個名字能窮盡萬德，那麼在宣說萬德的時候，就不應該隨著不同的德行再另外設立名字。想要表達『常』的意義，就另外設立『常』這個名字來稱呼那個意義，一切都是這樣。由此可知，『涅槃』這個名字並不能窮盡所有的功德。又假設『涅槃』這個名字總括了萬德，漢地也可以用『萬德總名』來翻譯那個『涅槃』，為什麼說不能翻譯呢？而且，『涅槃』經中說，『隨著各類眾生的語言，普遍告知眾生。』今天如來將要涅槃，應該隨著各類語言不同地告知，怎麼能說不能翻譯呢？如果直接翻譯，可以叫做『滅』。根據意義旁敲側擊地翻譯，可以有種種不同的名稱，或者說『不生』，或者說『不出』，或者說『無作』，或者說『無起』，或者說『無為』，或者說『無相』，或者說『不燃』，或者說『不識』，或者說『寂滅』，或者說『安穩』，或者說『解脫』，或者說『彼岸』。像這樣種種說法，都如經中所說。怎麼知道『滅』不是總括的意思呢？現在暫且用四種理由來驗證它：第一，根據以往的經驗來推求。如來過去在其他的契經中，常常宣說煩惱滅、無身亡、智慧喪失，作為涅槃。今天的『涅槃』這個名字和過去沒有不同，為什麼忽然說是總括的意思呢？第二，根據臨終的情況來驗證。如來臨近涅槃時，大聲普遍告知：『今天如來將要涅槃。』當時，各種眾生聽到佛要涅槃，都感到悲傷憂惱，前往佛那裡請求佛住世。如果『涅槃』這個名字包含萬德，那麼就應該宣揚萬德來開示眾人，眾生應該感到歡喜，為什麼反而感到悲傷憂惱，前往佛那裡請求佛住世呢？聽到佛要涅槃而感到悲傷憂惱並請求佛住世，明顯知道『涅槃』是滅，不是總括的意思。第三，根據通用的方言來驗證。外國的人看到人死亡，都說『某甲涅槃』。世人死亡有什麼功德可以總括，也稱作『涅槃』？世人死亡叫做『涅槃』，所以明顯知道『涅槃』是滅，不是總括的意思。第四，引用經文作為證據。如《涅槃經》中，佛讚歎純陀（Cunda，人名），『善哉善哉，能知如
【English Translation】 English version: The substance of Nirvana (Nirvana, extinction of suffering) is not a name, therefore it is not a sound. Therefore, some people say again, 'Nirvana' is a foreign word, meaning the totality of all virtues. There is no single name in this land that can fully translate it, so the original foreign word is retained and called 'Nirvana'. The substance of 'Nirvana' truly possesses all virtues, but the name 'Nirvana' cannot exhaust all virtues. If the name 'Nirvana' could exhaust all virtues, then when expounding the myriad virtues, one should not establish additional names according to the different virtues. If one wants to express the meaning of 'permanence', one establishes the name 'permanence' to refer to that meaning; everything is like this. From this, it is known that the name 'Nirvana' does not exhaust all virtues. Furthermore, assuming that the name 'Nirvana' encompasses all virtues, this land can also use 'the general name of all virtues' to translate that 'Nirvana'. Why is it said that it cannot be translated? Moreover, the Nirvana Sutra says, 'According to the sounds of different kinds, universally inform sentient beings.' Today, as the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) is about to enter Nirvana, he should inform them differently according to different languages. How can it be said that it cannot be translated? If translated directly, it can be called 'extinction'. Translating it indirectly according to its meaning can result in various different names, such as 'non-birth', 'non-arising', 'non-doing', 'non-origination', 'non-conditioned', 'non-form', 'non-burning', 'non-knowing', 'quiescence', 'peace', 'liberation', or 'the other shore'. All these various expressions are as described in the sutras. How can one know that 'extinction' is not the meaning of totality? Now, let us provisionally verify it with four reasons: First, seek it based on past experience. In other sutras in the past, the Tathagata often proclaimed the extinction of afflictions, the destruction of the body, and the loss of wisdom as Nirvana. Today, the name 'Nirvana' is no different from the past. Why is it suddenly said to be the meaning of totality? Second, verify it based on the final situation. As the Tathagata was about to enter extinction, he proclaimed loudly and universally: 'Today, the Tathagata is about to enter Nirvana.' At that time, all kinds of sentient beings, hearing that the Buddha was about to enter Nirvana, all felt sorrow and distress, and went to the Buddha to request him to remain in the world. If the name 'Nirvana' contained all virtues, then one should proclaim all virtues to enlighten the people, and sentient beings should feel joy. Why did they feel sorrow and distress instead, and go to the Buddha to request him to remain in the world? Hearing that the Buddha was about to enter Nirvana, they felt sorrow and distress and requested the Buddha to remain in the world, clearly knowing that 'Nirvana' is extinction, not the meaning of totality. Third, verify it based on common dialects. When people in foreign countries see someone die, they all say, 'So-and-so has entered Nirvana.' What virtues can be encompassed when a worldly person dies, and yet it is also called 'Nirvana'? The death of a worldly person is called 'Nirvana', so it is clear that 'Nirvana' is extinction, not the meaning of totality. Fourth, cite the text as evidence. As in the Nirvana Sutra, the Buddha praised Cunda (Cunda, a proper noun), 'Excellent, excellent, able to know that'
來示同眾生方便涅槃。世間眾生何曾有彼萬德涅槃。如來示同此說如來同世盡滅。名同涅槃。明知。涅槃是滅非總。又法華說。日月燈佛說法華竟。於後夜分入于涅槃。下文重頌佛此夜滅度如薪盡火滅。長行之中雲言涅槃。偈言滅度。明知。涅槃是滅非總。問曰。若使涅槃是滅何故經言諸結火滅名為滅度。離覺觀故稱曰涅槃。釋言。外國滅有多名。略有三別。一者涅槃。翻名為滅。二彌留陀。此亦名滅。三者毗尼。此亦名滅。其猶外國菩提末伽此通名道。外國說滅有多名。故諸結火滅名彌留陀。離諸覺觀名曰涅槃。涅槃經中彌留陀滅翻為漢言。涅槃之滅仍存胡語。似若是別若具翻之此方名少。彼彌留陀此翻名滅。彼中涅槃此亦名滅。是故得言外國涅槃此翻名滅。滅煩惱故滅生死故名之為滅。離眾相故大寂靜故亦名為滅。那者名息。究竟解脫永蘇息故。息何等事。息煩惱故息生死故。又息一切所行事故。涅槃云。雖得禪定智慧解脫不名畢竟。若能斷除三十七品所行之事方得名為畢竟涅槃。以息如是三十七品所行事故亦名為息。名義如是。
次第二門彰滅分齊。分齊有四。一是事滅。斷生死因滅生死果。名為涅槃。二者能滅。諸佛涅槃圓備萬德。雖具眾德妙寂離相。稱之為滅。又復離性亦說為滅。言離相者如下文說
【現代漢語翻譯】 現代漢語譯本 來（如來）示現與眾生一樣方便進入涅槃（nirvana，寂滅）。世間眾生何曾擁有那萬德具備的涅槃？如來說示現與眾生一樣，這說法如同如來與世間一同消滅，只是名稱上相同于涅槃。由此可知，涅槃是滅，而非總括一切。又《法華經》說，日月燈佛（Candrasūryapradīpa Buddha）說法華經完畢后，在後夜時分入于涅槃。下文重頌佛陀此夜滅度，如同薪盡火滅。長行文中說的是涅槃，偈頌中說的是滅度。由此可知，涅槃是滅，而非總括一切。有人問：如果涅槃是滅，為何經中說諸結（klesha，煩惱）之火熄滅名為滅度，遠離覺（vitarka，尋）觀（vicara，伺）才稱為涅槃？解釋說：外國（印度）對於『滅』有很多名稱，略有三種區別。一是涅槃，翻譯過來就是『滅』。二是彌留陀（mṛtyu），這也叫做『滅』。三是毗尼（vinaya，律），這也叫做『滅』。這就像外國的菩提（bodhi，覺悟）、末伽（marga，道），都通稱為『道』。外國說『滅』有很多名稱，所以諸結之火熄滅叫做彌留陀，遠離諸覺觀叫做涅槃。《涅槃經》中，彌留陀滅翻譯成漢語。涅槃之滅仍然保留胡語（梵語）。似乎若是分別翻譯，若全部翻譯，在此方（中國）的名稱就少了。彼（印度）的彌留陀，此（中國）翻譯為滅。彼中（印度）的涅槃，此（中國）也翻譯為滅。所以可以說外國的涅槃，此（中國）翻譯為滅。滅煩惱的緣故，滅生死的緣故，稱之為滅。遠離眾相的緣故，達到大寂靜的緣故，也叫做滅。『那』的意思是止息，究竟解脫，永遠安息的緣故。止息什麼事情？止息煩惱的緣故，止息生死的緣故。又止息一切所行之事的緣故。《涅槃經》說，即使得到禪定、智慧、解脫，也不能稱為畢竟（究竟）。如果能夠斷除三十七道品（bodhipākṣika-dharmas，菩提分法）所行之事，才能稱為畢竟涅槃。因為止息如是三十七道品所行之事的緣故，也叫做止息。名義就是這樣。 其次，第二門彰顯滅的分齊（範圍、界限）。分齊有四種。一是事滅。斷生死之因，滅生死之果，名為涅槃。二是能滅。諸佛涅槃圓滿具備萬德，雖然具備各種功德，但妙寂而離相，稱之為滅。又，遠離自性也說為滅。所說的離相，如下文會說到。
【English Translation】 English version The Tathagata demonstrates entering Nirvana (nirvana, extinction) in the same convenient way as sentient beings. What sentient beings in the world have ever possessed that Nirvana with myriad virtues? The Tathagata demonstrates being the same as sentient beings, which is like saying the Tathagata perishes together with the world, only sharing the same name as Nirvana. From this, it is clear that Nirvana is extinction, not a totality. Furthermore, the Lotus Sutra says that after Candrasūryapradīpa Buddha (日月燈佛) finished preaching the Lotus Sutra, he entered Nirvana in the later part of the night. The following verse reiterates that the Buddha passed away that night, like a fire extinguished when the firewood is exhausted. The prose section speaks of Nirvana, while the verse speaks of passing away. From this, it is clear that Nirvana is extinction, not a totality. Someone asks: If Nirvana is extinction, why does the sutra say that the extinguishing of the fire of all defilements (klesha, 煩惱) is called passing away, and being apart from perception (vitarka, 尋) and observation (vicara, 伺) is called Nirvana? The explanation is: In foreign countries (India), there are many names for 'extinction,' roughly three distinctions. First is Nirvana, which translates to 'extinction.' Second is mṛtyu (彌留陀), which is also called 'extinction.' Third is vinaya (毗尼), which is also called 'extinction.' This is like bodhi (菩提, enlightenment) and marga (末伽, path) in foreign countries, which are both generally called 'path.' Foreign countries have many names for 'extinction,' so the extinguishing of the fire of all defilements is called mṛtyu, and being apart from all perception and observation is called Nirvana. In the Nirvana Sutra, the extinction of mṛtyu is translated into Chinese. The Nirvana of extinction still retains the foreign (Sanskrit) term. It seems that whether translated separately or entirely, there are fewer terms in this land (China). The mṛtyu of that (India) is translated as extinction in this (China). The Nirvana of that middle (India) is also translated as extinction in this (China). Therefore, it can be said that the Nirvana of foreign countries is translated as extinction in this (China). It is called extinction because of extinguishing afflictions and extinguishing birth and death. It is also called extinction because of being apart from all forms and attaining great tranquility. 'Na' means cessation, because of ultimate liberation and eternal rest. What is ceased? It is ceased because of afflictions and ceased because of birth and death. Also, it is ceased because of all activities. The Nirvana Sutra says that even if one attains dhyana (禪定), wisdom, and liberation, it is not called ultimate. Only if one can cut off the activities of the thirty-seven factors of enlightenment (bodhipākṣika-dharmas, 菩提分法) can it be called ultimate Nirvana. Because of ceasing the activities of these thirty-seven factors of enlightenment, it is also called cessation. The meaning of the terms is like this. Secondly, the second section elucidates the limits (scope, boundaries) of extinction. There are four kinds of limits. First is the extinction of events. Cutting off the cause of birth and death and extinguishing the result of birth and death is called Nirvana. Second is the ability to extinguish. The Nirvana of all Buddhas is complete with myriad virtues. Although it possesses various merits, it is wonderfully tranquil and devoid of characteristics, and is called extinction. Furthermore, being apart from self-nature is also said to be extinction. What is meant by being apart from characteristics will be discussed below.
。譬如一切眾生心識體雖是有而無一相。亦如醍醐體雖是有而無青黃赤白等相。涅槃亦爾。體雖實有而無一相。故稱為滅。無何等相。謂。無他相及無自相。無他相者。如經中說。離於十相名為涅槃。謂。離色聲香味觸相生住滅相男相女相。經中復說。離十三相名為涅槃。離前十相及離苦樂不苦樂相。又經復言。大涅槃中無有日月星辰諸宿寒熱風雨生老病死二十五有及諸憂苦。此等皆是無他相也。無自相者。大涅槃中雖有色身而無色相。雖有覺知而無知相。雖有一切無一切相。備如經說。言離性者。諸德同體緣起相成。無有一法別守自性。如就諸德宣說常義。離諸德外無別常性。我樂凈等類亦同爾。又就常等宣說法身。離常等外無別身性。余亦如是。故經說言。又性別異故成涅槃。由非別異名無別性。故成涅槃。問曰。涅槃體既是有。說有稱當。何勞說之。門解義。故就障滅。此是第二德寂之滅。三者應滅。應滅有二。一現斷有因盡生死果。名之為滅。二息化歸真。用息稱滅。四者理滅。如經中說。一苦滅諦。一切眾生即涅槃相。如是等也。理滅有二。一者相虛妄。情所起一切諸法相有體無。名之為滅。此即經中空如來藏。二者真空。真如來藏離相離性。名之為滅。言離相者如馬鳴說。謂。非有相非無相。非非有相非
非無相。非有無俱相。非異相。非非一相非非異相。非一異俱相。非自相非他相。非非自相非非他相。非自他俱相。如是一切妄心分別悉不相應。唯證境界。言離性者。如來藏中具過一切恒沙佛法。是諸佛法同一體性緣起相成不離不斷不脫不異。以同體故無有一法別守自性。雖無一性而無不性。無有一性法如也。而無不性法界別也。今說如是。以之為滅。滅如是。此四相望亦有本末。理滅為本。由見理中相空之滅成前事滅。悟理舍情離生死故。由證理中真空之滅成前德滅。如彼真法離性相故。依德起用故有應滅。此四種中分相言之。說前三種以為涅槃。攝相論之。四滅俱是涅槃為門。統攝諸義成涅槃故。分齊如是。
次第三門定其體性。涅槃體中德別無量。要唯有三。一是色法。二是心法。三非色心法。言色法者如涅槃說。滅無常色獲得常色。離苦色獲得樂色。乃至滅于不寂靜色獲得真實寂靜之色。故知。涅槃用色為體。又涅槃云言不空者。謂。有善色。常樂我凈。又涅槃中說大涅槃以為解脫。迦葉白佛。如是解脫為色為非色。佛言。二乘解脫非色。諸佛如來解脫是色。以斯驗求明知。涅槃體性是色。又如六卷泥洹之中。純陀嘆佛。妙色湛默常安隱。不隨時節劫數遷。大聖曠劫行慈悲獲得金剛不壞身。故知。是
【現代漢語翻譯】 現代漢語譯本： 既不是無相，也不是有相和無相兩種相狀並存。不是異相，也不是非一相、非異相。不是一相和異相兩種相狀並存。不是自相，也不是他相。不是非自相、非他相。不是自相和他相兩種相狀並存。像這樣，一切虛妄的心的分別都不能相應，只有證悟的境界才能超越言語的侷限。所謂『離性』，是指如來藏中具備超過一切恒河沙數般的佛法。這些佛法具有同一體性，因緣和合而成，不分離、不斷絕、不脫落、不相異。因為是同一體性，所以沒有一法單獨固守自己的本性。雖然沒有單一的自性，但又無所不是自性。沒有一種自性之法是絕對的『如』（Tathata），但又無所不是法界的差別。現在這樣說，是爲了以此作為滅除煩惱的方法。滅除這些，這四種相狀的觀望也有本末之分。理滅是根本，因為見到理體中相空的滅除，才能成就前面的事滅。領悟真理，捨棄情執，才能脫離生死。因為證悟理體中真空的滅除，才能成就前面的德滅。就像那真實的法遠離自性之相一樣。依仗功德而起作用，所以有應滅。這四種滅中，如果從相狀上來說，就說前三種是涅槃（Nirvana）。如果從總攝相狀上來說，四種滅都是通往涅槃的門徑，因為統攝各種意義而成就涅槃。分界就是這樣。
其次，第三門確定其體性。涅槃體中的功德差別無量，但最主要只有三種：一是色法（Rupa-dharma），二是心法（Citta-dharma），三是非色心法。所謂色法，就像《涅槃經》（Nirvana Sutra）所說，滅除無常之色，獲得常色；脫離苦色，獲得樂色；乃至滅除不寂靜之色，獲得真實寂靜之色。所以可知，涅槃以色為體。又《涅槃經》說『不空』，是指有善色、常樂我凈。又《涅槃經》中說大涅槃（Maha-Nirvana）就是解脫（Moksha）。迦葉（Kasyapa）問佛，這樣的解脫是色還是非色？佛說，二乘（Sravaka-yana and Pratyekabuddha-yana）的解脫是非色，諸佛如來的解脫是色。以此來驗證，可以明確知道，涅槃的體性是色。又如六卷本《泥洹經》中，純陀（Cunda）讚歎佛說，『妙色湛默常安隱，不隨時節劫數遷，大聖曠劫行慈悲獲得金剛不壞身。』所以可知，是色。
【English Translation】 English version: Neither non-form, nor the co-existence of form and non-form. Not different form, nor non-one-form, non-different-form. Not the co-existence of one-form and different-form. Not self-form, nor other-form. Not non-self-form, non-other-form. Not the co-existence of self-form and other-form. Thus, all deluded mental discriminations are not in accordance, only the realm of enlightenment transcends the limitations of language. The so-called 'separation from nature' refers to the Tathagatagarbha (如來藏, The Womb of the Thus Come One), which possesses more Buddha-dharmas than all the sands of the Ganges. These Buddha-dharmas have the same essence, arise from interdependent origination, and are not separated, not interrupted, not detached, not different. Because they are of the same essence, no dharma individually clings to its own nature. Although there is no single self-nature, there is nothing that is not self-nature. No dharma of a single self-nature is absolute 'Suchness' (Tathata), yet there is nothing that is not the differentiation of the Dharmadhatu (法界, Dharma Realm). Now, it is said in this way, to use this as a method to extinguish afflictions. Extinguishing these, the observation of these four characteristics also has a root and a branch. The extinction of principle is the root, because seeing the extinction of emptiness of characteristics in the principle, the extinction of the previous events can be achieved. Understanding the truth, abandoning emotional attachments, one can escape from birth and death. Because of realizing the extinction of true emptiness in the principle, the extinction of the previous virtues can be achieved. Just like that true dharma is away from the characteristics of self-nature. Relying on merit to arise function, so there is what should be extinguished. Among these four kinds of extinction, if speaking from the aspect of characteristics, the first three are said to be Nirvana (涅槃, liberation). If speaking from the perspective of encompassing characteristics, all four extinctions are the gateway to Nirvana, because they encompass various meanings to achieve Nirvana. The boundaries are like this.
Secondly, the third gate determines its essence. The differences in virtues within the Nirvana body are immeasurable, but there are only three main ones: first, Rupa-dharma (色法, form-dharma), second, Citta-dharma (心法, mind-dharma), and third, non-Rupa-Citta-dharma. The so-called Rupa-dharma, as the Nirvana Sutra (涅槃經) says, extinguishes impermanent form and obtains permanent form; escapes from suffering form and obtains joyful form; and even extinguishes non-tranquil form and obtains truly tranquil form. Therefore, it can be known that Nirvana takes form as its essence. Also, the Nirvana Sutra says 'not empty', which means there are good forms, permanence, joy, self, and purity. Also, the Nirvana Sutra says that Maha-Nirvana (大涅槃, Great Nirvana) is Moksha (解脫, liberation). Kasyapa (迦葉) asked the Buddha, is such liberation form or non-form? The Buddha said that the liberation of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana, 二乘) is non-form, and the liberation of all Buddhas and Tathagatas is form. By verifying this, it can be clearly known that the essence of Nirvana is form. Also, as in the six-fascicle Nirvana Sutra, Cunda (純陀) praised the Buddha, saying, 'Wonderful form is serene and always peaceful, not changing with seasons or kalpas, the Great Sage practiced compassion for countless kalpas and obtained the indestructible Vajra body.' Therefore, it can be known that it is form.
色。又勝鬘中嘆佛色身世無與等。又嘆如來妙色無盡。明知是色。色相云何。佛有三身。一是應身。二是報身。三是法身。此三身中皆悉有色。應身色者現化隨物。或時似天或復似人。如是一切隨其所現同世色像。是故亦名共世間身。報身色者于彼應身一一相處各有無量塵數相好。如華嚴經相海品說。雖具眾相而不可見。如梵天王頂上寶珠有而叵見。雖不可見而實有之。名字不同作業各異。如華嚴說。法身色者如來藏中。色性法門顯成佛體。體雖是色而無色相。如似比丘無作戒法。亦如陰陽五行等法雖無色相而是色性。諸佛證得成就法界。諸根相好即法身故。又此法中出生法界無盡色。故名像色法。有人說言。涅槃無色唯一靈智。設言色者是應非真。何故非色。色性質礙。為是無之。若色質礙全佛無者。心是攀緣慮知之法。佛亦應無。佛無緣心而有無緣覺知之心。色亦應爾。佛無礙色。而有無礙自在之色。何為不得。人復為難。礙故名色。佛身無礙。云何名色。此應返質。緣義為心。佛智無緣。何得名心。人復釋言。無緣而照故得名心。此應類之。無礙是身。無礙是形。何為非色。又雖無礙而有光明諸根相好。何得非色。又若無礙即全無色。若言有色即令礙者。此應並報。如來無緣即應是癡。即應無知。佛若有知即是
攀緣。可如是不。此既不可。彼亦同然。何勞致疑。又若說言色皆是應都無真實者。此應並難。真處亡情。有覺有知。應悉是應。應化之知從真知生真中立知。應化之色從真色起。真中存色。竟有何妨。又經宣說。滅無常色獲得常色。云何是應。經復宣說。真實善色常樂我凈。云何是應。又經嘆佛。妙色湛然常安穩。不隨時節劫數遷。大聖曠劫行慈悲故得金剛不壞身。云何名應。又地經中說。佛相好為實報身。云何是應。又若相好悉是應者。經中宣說相好之業。應是應修非是實修。修得是實果寧不真。人復釋言。滅無常色獲常色等。此實是心。心法顯現義說為色。此應反難。若心顯現義說為色。實無色者。色法不顯。義說為心。實應無心。又若心現義說色者。他亦應言色光照明義說為心。佛實無心色光照明。不得名心。心法顯現何得名色。以斯驗求佛真有色。不得言無色。義如是。次論心義。經中宣說。滅無常識獲得常識。受想行等亦復如是。明知。涅槃以心為體。又說彼若成大涅槃。明知。涅槃用心為體。心相云何。如前八識章中具辯。今略論之心有三種。一是事識。謂。六識心。向外取緣。二是妄識。謂。七識心。內迷真性妄取自心所起境界。如人昏夢迷覆實事。妄取自心所起境界。三是真識。謂。八識心。如來
藏中過恒沙法緣起整合覺知心事。以此真心覺知性故。與無明合便起妄知。息去無明便為正知。如人報心與昏睡合便起夢知。息去昏睡便為寤知。始覺真心說之以為一切種德。今此就其涅槃門說故。說此心以為涅槃。妄事兩心。情有體無。未窮似有。研之即盡。不成涅槃故。楞伽云。妄想爾炎慧。彼滅我涅槃。又彼經言。滅七種識唯有藏識。唯藏識故真識之心得成涅槃。非六非七。有異論。如前八識章中廣破。問曰。真心是知非滅。云何得說為涅槃乎。釋言。此心體是知性。而無分別。無分別故照而常寂。是知性故寂而恒照。以恒照故能滅癡闇。以常寂故能滅妄想。癡妄既除不復隨緣集起生死。以不起故無為體寂。故名涅槃。心法如是。次明非色非心之義。如經中說。菩提不可身得心得。涅槃亦爾。故非色心。相狀如何。分別有二。一數滅無為。斷離一切色心等相名非色心。如涅槃說。滅無常色名為非色。滅于無常受想行識名曰非心。如是一切。又如涅槃梵行品說。入于無色大般涅槃名為非色。又無諸大陰界入等。亦是非色意滅識亡心亦寂等。名為非心。又滅妄想爾炎慧等。亦是非心。二真法體如。色即無色。心即無心。名非色心。如經中說。大般涅槃實非有色。隨世說有。又經中說。菩提涅槃一切皆空。又地經說。
【現代漢語翻譯】 現代漢語譯本：藏識中包含著如恒河沙數般眾多的法緣，這些法緣共同構成了覺知的心識活動。正是因為這個真心的覺知本性，它與無明（avidyā）結合時，便產生了虛妄的認知。當無明止息時，便恢復爲正確的認知。就像一個人，當他的心與昏睡結合時，便產生了夢中的認知。當昏睡止息時，便恢復爲清醒的認知。最初覺悟的真心，可以被描述為具有一切種類的功德。現在這裡是從涅槃（nirvāṇa）的角度來說的，所以說這個心就是涅槃。虛妄的事物是兩種心，它們在情識上有，但本體上沒有。在沒有深入探究時，它們似乎存在，但一旦深入研究，就會發現它們最終會消失，因此不能構成涅槃。《楞伽經》（Laṅkāvatāra Sūtra）中說：『妄想的火焰熄滅，就是我的涅槃。』 經中又說：『滅除七種識，只剩下藏識（ālayavijñāna）。』 正是因為只有藏識，真識的心才能成就涅槃。既不是第六識，也不是第七識。對此有不同的論點，就像前面八識章中廣泛破斥的那樣。有人問：『真心是覺知，不是滅除，怎麼能說是涅槃呢？』 回答說：『這個心的本體是覺知的本性，但沒有分別。因為沒有分別，所以照耀而常寂。因為是覺知的本性，所以寂靜而恒常照耀。因為恒常照耀，所以能滅除愚癡的黑暗。因為常寂，所以能滅除虛妄的念想。愚癡和妄想既然被除滅，就不再隨著因緣聚集而生起生死。因為不生起，所以以無為為本體而寂靜，因此名為涅槃。』 心法就是這樣。接下來闡明非色非心的意義。就像經中所說，菩提（bodhi）不能通過身體獲得，也不能通過心獲得，涅槃也是如此，所以既非色也非心。那麼，它的相狀是什麼樣的呢？可以分為兩種來解釋：一是數滅無為，斷離一切色心等相，名為非色非心。就像《涅槃經》（Nirvāṇa Sūtra）所說，滅除無常的色，名為非色；滅除無常的受、想、行、識，名為非心。一切都是這樣。又如《涅槃經》梵行品所說，進入無色的大般涅槃，名為非色；又沒有諸大、陰、界、入等，也是非色；意滅、識亡、心也寂靜等，名為非心；又滅除妄想的火焰等，也是非心。二是真法本體如如不動，色即是無色，心即是無心，名為非色非心。就像經中所說，大般涅槃實際上並非有色，只是隨順世俗的說法才說有。又經中說，菩提、涅槃一切皆空。又《地經》（Daśabhūmika Sūtra）說：
【English Translation】 English version: In the Ālayavijñāna (storehouse consciousness), there are Dharma-hetus (causes and conditions of phenomena) as numerous as the sands of the Ganges, which together constitute the activity of the knowing mind. It is because of this true mind's knowing nature that when it combines with Avidyā (ignorance), it gives rise to false knowledge. When Avidyā ceases, it reverts to correct knowledge. Just as a person, when their mind combines with drowsiness, gives rise to dream knowledge. When drowsiness ceases, it reverts to waking knowledge. The initially awakened true mind can be described as possessing all kinds of virtues. Now, here it is being discussed from the perspective of Nirvāṇa, so it is said that this mind is Nirvāṇa. False things are two kinds of minds, which exist in emotions but not in substance. They seem to exist when not deeply investigated, but once deeply studied, they will eventually disappear, therefore they cannot constitute Nirvāṇa. The Laṅkāvatāra Sūtra says: 'The flame of Vikalpa (discrimination) is extinguished, that is my Nirvāṇa.' The Sutra also says: 'Eliminate the seven consciousnesses, leaving only the Ālayavijñāna.' It is because there is only Ālayavijñāna that the mind of true consciousness can achieve Nirvāṇa. It is neither the sixth nor the seventh consciousness. There are different arguments about this, as extensively refuted in the previous chapter on the eight consciousnesses. Someone asks: 'The true mind is knowing, not cessation, how can it be said to be Nirvāṇa?' The answer is: 'The essence of this mind is the nature of knowing, but without discrimination. Because there is no discrimination, it illuminates and is always tranquil. Because it is the nature of knowing, it is tranquil and constantly illuminates. Because it constantly illuminates, it can eliminate the darkness of ignorance. Because it is always tranquil, it can eliminate false thoughts. Since ignorance and false thoughts are eliminated, it no longer gathers and arises in Saṃsāra (cycle of birth and death) according to conditions. Because it does not arise, it is tranquil with non-action as its essence, therefore it is called Nirvāṇa.' Such is the Dharma of the mind. Next, the meaning of neither Rūpa (form) nor mind is explained. As the Sutra says, Bodhi (enlightenment) cannot be obtained through the body, nor can it be obtained through the mind, and so is Nirvāṇa, therefore it is neither Rūpa nor mind. So, what is its appearance? It can be explained in two ways: First, cessation by enumeration and non-action, cutting off all aspects of Rūpa, mind, etc., is called neither Rūpa nor mind. As the Nirvāṇa Sūtra says, eliminating impermanent Rūpa is called non-Rūpa; eliminating impermanent Vedanā (feeling), Saṃjñā (perception), Saṃskāra (mental formations), and Vijñāna (consciousness) is called non-mind. Everything is like this. Also, as the Brahma-caryā (pure conduct) chapter of the Nirvāṇa Sūtra says, entering the great Nirvāṇa without Rūpa is called non-Rūpa; also, without the great elements, Skandhas (aggregates), Dhātus (elements), Āyatanas (sense bases), etc., is also non-Rūpa; the cessation of thought, the extinction of consciousness, and the tranquility of the mind, etc., is called non-mind; also, eliminating the flame of Vikalpa, etc., is also non-mind. Second, the essence of true Dharma is suchness, Rūpa is non-Rūpa, and mind is non-mind, which is called neither Rūpa nor mind. As the Sutra says, Mahāparinirvāṇa (great complete Nirvāṇa) is actually not Rūpa, it is only said to be so according to worldly conventions. Also, the Sutra says, Bodhi and Nirvāṇa are all empty. Also, the Daśabhūmika Sūtra says:
自體本空智自空等。皆是真空非色心義。彼云何空。義如上解離相離性。言離相者。佛雖有色而無色相。如無作戒雖復是色而無形相。佛雖有心而亦無心相。如鏡照物無分別相。言離性者。大涅槃中諸德同體緣起相成。無有一德別守自性。故名為空。以是空故色無色性。名為非色。心無心性。稱曰非心。問曰。若此皆無自性即是自性不成無常。與生死法有何差別。釋言。緣起無性空義。生死涅槃其理齊等。是故經中說生死空乃至涅槃生死無我乃至涅槃。所言異者。生死之法一向無常。以其性相俱無常故生滅流轉名相無常。虛集無性名性無常。涅槃之體亦常無常而非一向。故涅槃經初德中說。涅槃非常亦非無常。是義云何。大涅槃中萬德同體。分相論之各守自相無為不動。故非無常。攝相言之互以相成相成不壞。亦非無常。非無常故經說為常。將別分總總相不立。以不立故無空性常。無性常故名為無常。涅槃體性其理定爾。有人宣說。一苦滅諦。顯成涅槃。苦滅唯空。顯此空理以成涅槃。是故涅槃一向唯空無色無心。此外道空不應受持。若說苦滅唯是空者。佛自對破。如涅槃經四諦章說。修苦滅者。逆於一切諸外道等。若說空法為苦滅諦。諸外道等悉皆修空。應有真諦。又若宣說無我空寂為如來藏。當知。此人久在生死
【現代漢語翻譯】 現代漢語譯本 『自體本空，智自空等』，這些都是真空，並非指色和心的意義。那麼，『空』是什麼意思呢？其含義如前文所解釋的，是離相離性。所謂『離相』，是指佛雖然有色身，但沒有固定的色相，就像無作戒雖然是色法，卻沒有具體的形狀。佛雖然有心識，但也沒有執著的心相，就像鏡子照物，沒有分別的念頭。所謂『離性』，是指在《大涅槃經》中，各種功德相互依存，共同構成整體，沒有哪一種功德是獨立存在、保持自身不變的。因此稱為『空』。因為這種『空』的緣故，色沒有固定的色性，所以稱為『非色』；心沒有固定的心性，所以稱為『非心』。 有人問：如果這些都沒有自性，豈不是自性不成，成為無常，與生死的法則有什麼差別呢？ 回答說：緣起性空的道理，在生死和涅槃中是相同的。所以經典中說，生死是空的，乃至涅槃也是空的；生死是無我的，乃至涅槃也是無我的。所說的不同之處在於，生死的法則是完全無常的，因為它的性質和現象都是無常的，所以生滅流轉，名相無常，虛假聚合，沒有自性，所以是性無常。而涅槃的本體，既是常，也是無常，但並非完全是無常的。所以《涅槃經》在初德中說，涅槃不是常，也不是無常。這是什麼意思呢？在大涅槃中，萬種功德共同構成一個整體，如果從各個部分來分析，每一種功德都保持著自己的特性，無為不動，所以不是無常。如果從整體來看，各種功德相互依存，相互成就，相互成就而不壞滅，所以也不是無常。因為不是無常，所以經典中說它是常。將各個部分分開來看，整體的相狀就無法成立。因為無法成立，所以沒有空性的常。因為沒有自性的常，所以稱為無常。涅槃的體性，其道理就是這樣。 有人宣揚說，通過滅除苦諦，就能顯現涅槃。苦滅就是空，通過顯現這種空的道理，就能成就涅槃。所以涅槃完全是空，沒有色，沒有心。這種外道的空見，不應該接受和執持。如果說苦滅就是空，佛陀自己已經對此進行了破斥。如《涅槃經·四諦章》所說，修習苦滅的人，是違背一切外道的。如果說空法是苦滅諦，那麼所有的外道都在修習空，應該也能證得真諦。還有，如果宣揚無我空寂就是如來藏（Tathagatagarbha，如來藏），應當知道，這個人還在生死輪迴之中。
【English Translation】 English version 'Self is fundamentally empty, wisdom is also empty, etc.' All these are true emptiness, not referring to the meaning of form and mind. Then, what does 'emptiness' mean? Its meaning is as explained above, being apart from characteristics and nature. 'Apart from characteristics' means that although the Buddha has a physical body, it does not have a fixed form, just like the uncreated precepts, although they are form, they do not have a concrete shape. Although the Buddha has consciousness, he also does not have clinging to mental characteristics, just like a mirror reflects objects without any discriminating thoughts. 'Apart from nature' means that in the Mahaparinirvana Sutra, all virtues are interdependent and together form a whole. No virtue exists independently, maintaining its own unchanging nature. Therefore, it is called 'emptiness'. Because of this 'emptiness', form does not have a fixed nature of form, so it is called 'non-form'; mind does not have a fixed nature of mind, so it is called 'non-mind'. Someone asks: If all these have no self-nature, wouldn't it mean that self-nature is not established, becoming impermanent, and what is the difference from the laws of birth and death? The answer is: The principle of dependent origination and emptiness is the same in both birth and death and Nirvana. Therefore, the scriptures say that birth and death are empty, and even Nirvana is empty; birth and death are without self, and even Nirvana is without self. The difference lies in the fact that the laws of birth and death are completely impermanent, because their nature and phenomena are impermanent. Therefore, arising and ceasing, flowing and transforming, names and forms are impermanent, false aggregates, without self-nature, so it is nature impermanent. The essence of Nirvana is both permanent and impermanent, but not completely impermanent. Therefore, the Nirvana Sutra says in the initial virtue that Nirvana is neither permanent nor impermanent. What does this mean? In the Great Nirvana, ten thousand virtues together form a whole. If analyzed from individual parts, each virtue maintains its own characteristics, uncreated and unmoving, so it is not impermanent. If viewed from the whole, all virtues are interdependent, mutually accomplishing, mutually accomplishing without destruction, so it is also not impermanent. Because it is not impermanent, the scriptures say it is permanent. Separating the individual parts, the appearance of the whole cannot be established. Because it cannot be established, there is no permanent emptiness. Because there is no permanent self-nature, it is called impermanent. The nature of Nirvana is definitely like this. Some people proclaim that by extinguishing the truth of suffering, Nirvana can be revealed. The extinction of suffering is emptiness, and by revealing this principle of emptiness, Nirvana can be achieved. Therefore, Nirvana is completely empty, without form, without mind. This heretical view of emptiness should not be accepted and adhered to. If it is said that the extinction of suffering is emptiness, the Buddha himself has refuted this. As the Nirvana Sutra, chapter on the Four Noble Truths, says, those who practice the extinction of suffering are contrary to all heretics. If it is said that the Dharma of emptiness is the truth of the extinction of suffering, then all heretics are practicing emptiness, and they should also be able to attain the true truth. Furthermore, if one proclaims that no-self and emptiness is the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One), know that this person is still in the cycle of birth and death.
。長受長諸苦不得解脫。若有說言有如來藏。雖不可見破煩惱已定必得之。若發是心一念因緣于諸法中悉得自在。以斯驗求明知。苦滅不唯是空。如勝鬘說。一苦滅諦是如來藏。如來藏具過一切恒沙佛法。名不空藏。何得唯空。若言涅槃一向空者。經說涅槃常樂我凈真實善有。那得言空。又經說言空者。所謂一切生死。言不空者。謂。大涅槃。又經說言殺空得實。殺無常已得常涅槃。云何是空。又涅槃經第七德中。七法相異空與涅槃義門各別。何得唯空。又若空者無想天喻無想實有。竟何所況。又經宣說。大般涅槃能建大義種種示現。若唯空者依何起義。又經宣說。汝不應言滅是法性。若法性者實無滅也。何得唯空。有人復言。如來藏性色心為體。都無空義。復言空者。無相名空。藏性既爾。顯成涅槃。涅槃唯有一向不空。說言空者空無萬相。不空涅槃。此亦是其外道之有。不應受之。若說藏性實不空者。是義不然。如楞伽說。依法無我說如來藏。云何不空。又復如彼起信論說。有人聞說如來藏中具一切法。便說色心各別有體。對治此執說。一切法依真如說。如者是其空之別稱。依之宣說一切佛法。云何不空。又如經說。如來藏中具過恒沙一切佛法。不離不斷不脫不異。既言不離明無別性。法無別性何為不空。又同體
法必互相成。相成之法則有總別。攝別成總諸法可有。將別分總總相不立。何為不空。若別分總。總義不空五陰分生。生應不空。藏性如是。若言涅槃實有不空是義不然。如經中說。涅槃非有。隨世說有。涅槃非有。云何不空。又地經說。自體本空名為性凈。同相涅槃云何不空。又經中說。菩提涅槃一切皆空。云何實有。又若涅槃實有不空取著涅槃正見非邪。佛何故破說空無我。又若涅槃實常非空。常見者不應是患。若言涅槃空無妄情心取之相故名為空。而涅槃體定不空者。此應並反經說涅槃非有非無。是則有者能有他故名之為有。體應非有。人即救言我言無者。己無他相何得有他。此應更徴。經中宣說。依如來藏故有生死。依大涅槃能建大義起種種化。即是有他。若言無者己無他故不得有他。是則有者已有他故不得無他。此是一難。又若無者一向無他。而體非無是則有者一向有他。而體非有。有雖有他不妨體有。是則無者雖復無他何妨體無。偏有偏無佛法大患。理須廣破。體性如是。
次第四門開合辨相。其涅槃者乃是諸佛圓寂妙果。體窮真性。義充法界。體窮真性故妙絕於名相。義充法界故德備于塵算。塵算之德難以定論。是以經中或云。一二乃至眾多。言其一者統而攝之。一大涅槃體含眾義備苞萬物。或
【現代漢語翻譯】 現代漢語譯本：法是互相成就的。互相成就的法則有總和別的區分。如果以別攝總，那麼諸法就可以存在。如果將別分開來歸於總，那麼總相就不能成立。什麼是不空呢？如果以別分總，總的意義就不空，五陰（蘊）分離產生，那麼產生就不應該是不空的。藏性也是這樣。如果說涅槃真實存在，不是空，這種說法是不對的。如經中所說，涅槃不是有，只是隨順世俗的說法才說有。涅槃不是有，怎麼能說是不空呢？又《地經》說，自體本來是空，名為性凈。與此相同的涅槃怎麼能說是不空呢？又經中說，菩提（覺悟）、涅槃一切都是空，怎麼能說是真實存在呢？又如果涅槃真實存在，不是空，那麼執著于涅槃就是正見而不是邪見，佛為什麼還要破除這種執著，說空無我呢？又如果涅槃真實是常，不是空，那麼常見（認為事物恒常不變的錯誤見解）就不應該是禍患。如果說涅槃空，是因為妄情的心去執取它的相，所以才說是空，而涅槃的本體一定不是空，那麼這就應該反駁經中所說的涅槃非有非無。這樣說來，有是因為能夠有他物才稱為有，那麼本體應該不是有。有人辯解說，我說無，是因為自己沒有他相，怎麼能有他物呢？這應該進一步追問。經中宣說，依靠如來藏（Tathagatagarbha）所以有生死，依靠大涅槃能建立大義，生起種種變化，這就是有他物。如果說無，是因為自己沒有他物，所以不能有他物，那麼有是因為已經有他物，所以不能沒有他物。這是一個難點。又如果無是一向沒有他物，而本體不是無，那麼有就是一向有他物，而本體不是有。有雖然有他物，不妨礙本體是有，那麼無雖然沒有他物，又妨礙本體是無呢？偏執于有或偏執于無，都是佛法的大患，理應廣泛破斥。體性就是這樣。
其次，按照四門（四種觀察角度）的開合來辨別相狀。涅槃是諸佛圓滿寂滅的妙果，本體窮盡真性，意義充滿法界。本體窮盡真性，所以妙絕於名相；意義充滿法界，所以功德具備于塵沙之數。塵沙之數的功德難以確定論述，因此經中或者說一二乃至眾多。說一，是統攝一切；一大涅槃，本體包含眾多意義，具備包容萬物。
【English Translation】 English version: The laws must mutually support each other. The principles of mutual support have general and specific aspects. If the specific is subsumed into the general, then all dharmas can exist. If the specific is separated from the general, then the general characteristic cannot be established. What is 'not empty'? If the specific is separated from the general, the meaning of the general is not empty; the five skandhas (aggregates) arise separately, then arising should not be empty. The nature of the storehouse (Alaya-vijnana) is like this. If it is said that Nirvana is truly existent and not empty, this statement is incorrect. As it is said in the sutras, Nirvana is not existent; it is only said to be existent according to worldly conventions. Nirvana is not existent, so how can it be said to be not empty? Furthermore, the Land Sutra says that the self-nature is originally empty, called 'purity of nature'. How can Nirvana, which is of the same nature, be said to be not empty? Moreover, it is said in the sutras that Bodhi (enlightenment) and Nirvana are all empty, so how can they be said to be truly existent? Furthermore, if Nirvana is truly existent and not empty, then clinging to Nirvana would be correct view and not wrong view. Why would the Buddha then refute this clinging and speak of emptiness and no-self? Furthermore, if Nirvana is truly permanent and not empty, then the view of permanence (the mistaken view that things are constant and unchanging) should not be a problem. If it is said that Nirvana is empty because the deluded mind grasps its appearance, and therefore it is said to be empty, but the essence of Nirvana is definitely not empty, then this should be a contradiction to the sutras that say Nirvana is neither existent nor non-existent. In this case, existence is called existence because it can possess other things, so the essence should not be existent. Someone might argue, 'When I say non-existence, it is because I have no other characteristics, so how can I possess other things?' This should be further questioned. It is proclaimed in the sutras that dependent on the Tathagatagarbha (Buddha-nature), there is birth and death; dependent on Great Nirvana, great meanings can be established and various transformations can arise. This is possessing other things. If it is said that non-existence is because one does not possess other things, so one cannot possess other things, then existence is because one already possesses other things, so one cannot not possess other things. This is one difficulty. Furthermore, if non-existence is always without other things, but the essence is not non-existent, then existence is always with other things, but the essence is not existent. Although existence has other things, it does not hinder the essence from being existent; then although non-existence does not have other things, why does it hinder the essence from being non-existent? Clinging to either existence or non-existence is a great problem in the Buddha-dharma, and it should be widely refuted. Such is the nature of the essence.
Secondly, the characteristics are distinguished according to the opening and closing of the four gates (four perspectives of observation). Nirvana is the wonderful fruit of the perfect quiescence of all Buddhas, its essence exhausts true nature, and its meaning fills the Dharma realm. Because its essence exhausts true nature, it is wonderfully beyond names and forms; because its meaning fills the Dharma realm, its virtues are complete beyond the number of dust particles. The virtues of the number of dust particles are difficult to determine and discuss, therefore, in the sutras, it is sometimes said to be one, two, or even many. Saying one is to encompass everything; Great Nirvana, in its essence, contains many meanings and encompasses all things.
說為二。二有三門。一者有餘無餘相對說二。二性凈方便相對說二。三真應不同相對說二。就初對中先釋其名后辨其相。名字如何。有餘無餘義釋有二。一約對分別。煩惱盡處名為涅槃。約對身智以立二名。無學聖人煩惱盡竟。望后猶有餘身智在。約后別前。名前以為有餘涅槃。身智盡竟望后更無餘身智在。望后名前。說前以為無餘涅槃。毗曇法中所說有餘無餘涅槃正當此義。是第一約對分別。二就涅槃相望分別。於此門中涅槃有二。具約生死因果以說。生死因儘是一涅槃。生死果亡是一涅槃。據彼生死因盡之處。望后更有生死果亡一涅槃在。約后別前。名為有餘。生死之果盡滅已竟。望后更無餘涅槃在。說為無餘。約對生死因果既然。約對分段變易亦爾。名字如是。次辨其相。曲有三門。一就大小相對分別。二就小分別。三就大分別。言就大小相對分者。小乘涅槃名曰有餘。大乘涅槃說為無餘。此之一義如勝鬘說。故彼文言。生死二種。有為無為。涅槃亦二種。有餘及無餘。分段生死名曰有為。變易生死名曰無為。此二如前二生死中具廣分別。有為生死盡無之處所得涅槃名曰有餘。望后更有餘生死故。又亦更有餘涅槃故。無為生死盡無之處所得涅槃名曰無餘。望后更無餘生死故。又亦無其餘涅槃故。次第二門就小分
【現代漢語翻譯】 現代漢語譯本 分為兩種。這兩種各有三個方面。第一種是有餘涅槃和無餘涅槃的相對區分。第二種是自性清凈涅槃和方便涅槃的相對區分。第三種是真身和應身的相對區分。首先解釋第一種相對區分的名詞，然後辨析它們的體相。什麼是它們的名稱？有餘和無餘的意義解釋有兩種。第一種是根據相對關係來區分。煩惱止息之處稱為涅槃（Nirvana）。根據身和智的相對關係來建立這兩個名稱。無學聖人（Arhat）的煩惱已經完全止息，但相對於未來，仍然有剩餘的身和智存在。根據未來來區分先前，因此稱之為有餘涅槃。身和智完全止息，相對於未來，不再有剩餘的身和智存在。根據未來來命名先前，稱之為無餘涅槃。《毗曇法》（Abhidhamma）中所說的有餘涅槃和無餘涅槃正是這個意思。這是第一種根據相對關係來區分。 第二種是就涅槃的體相來相互區分。在這個方面，涅槃有兩種。完全根據生死的因和果來說明。生死之因止息是一種涅槃，生死之果滅亡是一種涅槃。根據生死之因止息之處，相對於未來，還有生死之果滅亡的涅槃存在。根據未來來區分先前，稱之為有餘涅槃。生死之果已經完全滅盡，相對於未來，不再有剩餘的涅槃存在，稱之為無餘涅槃。根據生死因果的相對關係是這樣，根據分段生死和變易生死的相對關係也是如此。名稱就是這樣。接下來辨析它們的體相，大致有三個方面。第一種是就大乘和小乘的相對關係來區分。第二種是就小乘來區分。第三種是就大乘來區分。就大乘和小乘的相對關係來說，小乘的涅槃稱為有餘涅槃，大乘的涅槃稱為無餘涅槃。這個意義就像《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說的那樣。所以經文說：『生死有兩種，有為和無為。涅槃也有兩種，有餘和無餘。』分段生死稱為有為，變易生死稱為無為。這兩種生死如前兩種生死中詳細分別的那樣。有為生死止息之處所獲得的涅槃稱為有餘涅槃，因為相對於未來，還有剩餘的生死存在，而且還有剩餘的涅槃存在。無為生死止息之處所獲得的涅槃稱為無餘涅槃，因為相對於未來，不再有剩餘的生死存在，而且也沒有剩餘的涅槃存在。』接下來是第二方面，就小乘來區分。
【English Translation】 English version It is said to be twofold. These two have three aspects. The first is the relative distinction between 'with remainder' (有餘, Youyu) and 'without remainder' (無餘, Wuyu). The second is the relative distinction between 'self-nature purity' (自性凈, Zixing Jing) and 'expedient' (方便, Fangbian). The third is the relative distinction between 'true body' (真身, Zhenshen) and 'response body' (應身, Yingshen). First, explain the names of the first relative distinction, and then distinguish their characteristics. What are their names? The meaning of 'with remainder' and 'without remainder' has two explanations. The first is to distinguish according to relative relationships. The place where afflictions cease is called Nirvana (涅槃). These two names are established based on the relative relationship between body and wisdom. The Arhat (無學聖人) has completely ceased afflictions, but relative to the future, there is still a remaining body and wisdom. Distinguishing the previous based on the future, it is called Nirvana with remainder. The body and wisdom are completely ceased, and relative to the future, there is no remaining body and wisdom. Naming the previous based on the future, it is called Nirvana without remainder. The Nirvana with remainder and Nirvana without remainder mentioned in the Abhidhamma (毗曇法) exactly mean this. This is the first distinction based on relative relationships. The second is to distinguish each other based on the characteristics of Nirvana. In this aspect, there are two types of Nirvana. They are fully explained based on the cause and effect of birth and death. The cessation of the cause of birth and death is one Nirvana, and the extinction of the effect of birth and death is one Nirvana. According to the place where the cause of birth and death ceases, relative to the future, there is still the Nirvana of the extinction of the effect of birth and death. Distinguishing the previous based on the future, it is called Nirvana with remainder. The effect of birth and death has been completely extinguished, and relative to the future, there is no remaining Nirvana, which is called Nirvana without remainder. The relative relationship based on the cause and effect of birth and death is like this, and the relative relationship based on segmented birth and death (分段生死) and variable birth and death (變易生死) is also like this. The names are like this. Next, distinguish their characteristics, which roughly have three aspects. The first is to distinguish based on the relative relationship between Mahayana and Hinayana. The second is to distinguish based on Hinayana. The third is to distinguish based on Mahayana. In terms of the relative relationship between Mahayana and Hinayana, the Nirvana of Hinayana is called Nirvana with remainder, and the Nirvana of Mahayana is called Nirvana without remainder. This meaning is like what is said in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). Therefore, the sutra says: 'There are two types of birth and death, conditioned (有為) and unconditioned (無為). There are also two types of Nirvana, with remainder and without remainder.' Segmented birth and death is called conditioned, and variable birth and death is called unconditioned. These two types of birth and death are as detailedly distinguished in the previous two types of birth and death. The Nirvana obtained where conditioned birth and death ceases is called Nirvana with remainder, because relative to the future, there is still remaining birth and death, and there is also remaining Nirvana. The Nirvana obtained where unconditioned birth and death ceases is called Nirvana without remainder, because relative to the future, there is no remaining birth and death, and there is no remaining Nirvana.' Next is the second aspect, distinguishing based on Hinayana.
別。宗別不同。所說各異。有人說言。毗曇法中煩惱盡滅名有餘涅槃。現報身上遠離緣縛。說之以為無餘涅槃。是義不然。己家煩惱通縛內外一切境界。無學聖人初得果時是縛已斷。爾時不名無餘涅槃。現在身智謝滅之後。方始宣說無餘涅槃。何由而言身離緣縛名曰無餘。若此非者何者是乎。毗曇法中涅槃體一。約對不同得二名字。言體一者。於此宗中煩惱業思。以道力故應起不起數滅無為。是涅槃體。此體是一。約對身智得二名字。身智未盡說前涅槃以為有餘。望后更有餘身智故。身智盡竟向前涅槃轉名無餘。望后更無餘身智故。問曰身智盡無之處。以何義故不名涅槃。彼宗身智起已謝往是無常滅故非涅槃。由斷因故後果不起。是非數滅故非涅槃。若依成實涅槃體二。生死因儘是一涅槃。生死果儘是一涅槃。故有二種。問曰。何故毗曇法中生死果盡不名涅槃成實名是。釋言。毗曇性相中求。為道親斷名為數滅。不親斷者則非數滅。身口二業及生死果非道親斷。故非數滅。故不名涅槃。成實法中解義務寬。由斷煩惱業果不起從其根本亦是數滅。故說涅槃。此云何知。如成實說。見斷法者。示相我慢及彼所起諸餘法也。修斷法者。不示相慢及彼所起諸餘法也。覺斷煩惱名示相慢。示猶見也。執見我人眾生定相名為示相。
【現代漢語翻譯】 現代漢語譯本： 不，宗派不同，所說各異。有人說，在毗曇（Abhidharma，佛教論藏）的教法中，煩惱完全滅盡稱為有餘涅槃（Sa-upādisesa-nirvāna，還有殘餘的涅槃），在現世的報應之身上遠離因緣的束縛，就說它是無餘涅槃（An-upādisesa-nirvāna，沒有殘餘的涅槃）。這種說法是不對的。自己宗派的煩惱能夠普遍地束縛內外一切境界。無學（Asekha，不再需要學習的聖者）的聖人在初次證得果位時，這種束縛就已經斷除了，但那時並不稱為無餘涅槃。只有在現在的身智謝滅之後，才開始宣說無餘涅槃。怎麼能說身體脫離因緣的束縛就叫做無餘涅槃呢？如果這種說法不對，那麼什麼是無餘涅槃呢？ 在毗曇的教法中，涅槃的本體只有一個，只是根據所針對的對象不同，才得到兩個名字。說本體是一個，是因為在這個宗派中，煩惱和業的思慮，由於道的威力，應該生起的不再生起，是數滅無為（Pratisankhyā-nirodha，通過智慧力而達到的滅盡）。這就是涅槃的本體。這個本體是一個，只是根據身智的不同而得到兩個名字。身智還沒有滅盡時，說前面的涅槃是有餘涅槃，因為相對於後面還有剩餘的身智而言。身智完全滅盡后，前面的涅槃就轉而稱為無餘涅槃，因為相對於後面再也沒有剩餘的身智而言。有人問，身智完全滅盡的地方，為什麼不稱為涅槃呢？那個宗派認為，身智生起后又謝滅，是無常的滅亡，所以不是涅槃。由於斷除了產生身智的因，所以身智的後果不再生起，這是非數滅（Apratisankhyā-nirodha，非由智慧力而達到的滅盡），所以不是涅槃。 如果依照成實宗（Satya-siddhi-śāstra，佛教宗派名，意為成就真實論）的觀點，涅槃的本體有兩種。生死之因滅盡是一種涅槃，生死之果滅盡是另一種涅槃，所以有兩種涅槃。有人問，為什麼在毗曇的教法中，生死之果滅盡不稱為涅槃，而成實宗卻認為是呢？解釋說，毗曇宗在性相（Svalaksana，自性與共相）中尋求，由道親自斷除的才稱為數滅，不是親自斷除的就不是數滅。身口二業以及生死之果不是由道親自斷除的，所以不是數滅，因此不稱為涅槃。成實宗的教法在理解義務上比較寬泛，由於斷除了煩惱，業和果不再生起，從其根本上來說也是數滅，所以說是涅槃。這是怎麼知道的呢？就像《成實論》所說，見斷法（Darśana-heya，通過見道斷除的煩惱）是指示相我慢（Sakāya-drsti-māna，有身見之慢）以及由此產生的其他法。修斷法（Bhāvanā-heya，通過修道斷除的煩惱）是指不指示相慢以及由此產生的其他法。覺察到斷除煩惱叫做指示相慢。『示』就是『見』的意思。執著於我、人、眾生等固定的相狀，就叫做指示相。
【English Translation】 English version: No, the schools differ, and their teachings vary. Some say that in the Abhidharma (Buddhist philosophical treatises), the complete cessation of afflictions is called Sa-upādisesa-nirvāna (Nirvana with remainder), and the separation from the bonds of conditions in the present retribution body is said to be An-upādisesa-nirvāna (Nirvana without remainder). This view is incorrect. The afflictions of one's own school universally bind all internal and external realms. When an Asekha (one beyond learning) saint first attains the fruit, this bondage is already severed, but it is not then called An-upādisesa-nirvāna. Only after the present body and wisdom have ceased is An-upādisesa-nirvāna proclaimed. How can it be said that the body's separation from the bonds of conditions is called An-upādisesa-nirvāna? If this is not the case, then what is it? In the Abhidharma teachings, the essence of Nirvana is one, but it receives two names based on the object it is related to. Saying the essence is one means that in this school, afflictions and karmic thoughts, due to the power of the path, cease to arise, and this is Pratisankhyā-nirodha (cessation through wisdom), which is the essence of Nirvana. This essence is one, but it receives two names based on the body and wisdom. When the body and wisdom have not yet ceased, the preceding Nirvana is called Sa-upādisesa-nirvāna, because there is still remaining body and wisdom. When the body and wisdom have completely ceased, the preceding Nirvana is then called An-upādisesa-nirvāna, because there is no remaining body and wisdom. Someone asks, why is the place where the body and wisdom completely cease not called Nirvana? That school believes that the body and wisdom arise and then cease, which is impermanent cessation, so it is not Nirvana. Because the cause of the body and wisdom is cut off, the consequences of the body and wisdom do not arise, which is Apratisankhyā-nirodha (cessation without wisdom), so it is not Nirvana. If according to the Satya-siddhi-śāstra (Treatise on the Accomplishment of Truth) school, the essence of Nirvana is twofold. The cessation of the cause of birth and death is one Nirvana, and the cessation of the result of birth and death is another Nirvana, so there are two types of Nirvana. Someone asks, why is the cessation of the result of birth and death not called Nirvana in the Abhidharma teachings, but it is in the Satya-siddhi-śāstra? The explanation is that the Abhidharma school seeks within the Svalaksana (own-nature and common-nature), and only what is personally severed by the path is called Pratisankhyā-nirodha; what is not personally severed is not Pratisankhyā-nirodha. Actions of body and speech, as well as the result of birth and death, are not personally severed by the path, so they are not Pratisankhyā-nirodha, and therefore are not called Nirvana. The Satya-siddhi-śāstra's teachings are broader in understanding obligations; because afflictions are cut off, karma and its results do not arise, and from its root, it is also Pratisankhyā-nirodha, so it is said to be Nirvana. How is this known? As the Satya-siddhi-śāstra says, Darśana-heya (afflictions to be abandoned by seeing) refers to Sakāya-drsti-māna (self-view pride) and other dharmas arising from it. Bhāvanā-heya (afflictions to be abandoned by cultivation) refers to not indicating self-view pride and other dharmas arising from it. Perceiving the cutting off of afflictions is called indicating self-view pride. 'Indicating' means 'seeing'. Clinging to fixed characteristics of self, person, sentient beings, etc., is called indicating self-view.
執我陵物稱之為慢。依此所起業及苦果名為所起諸餘法也。由斷見惑令此不起。通名見斷。修斷煩惱名不示相慢。修道所斷是鈍煩惱。不執我人眾生定相名不示相。闇昧心中恃我陵物目之為慢。依此所起業及苦果名為所起諸餘法也。由斷修惑令此不起。通名修斷。業及苦果見修斷故名為數滅。是數滅故。生死果盡得名涅槃。二種如是。此二涅槃得之不定。或在同時。或在前後。若斷現因令其當果畢竟不生名曰無餘。此無餘滅與有餘滅得在一時。以一時中具兩義故能盡之。智亦有二種。盡生死因名為盡智。斷生死果令后不起名無生智。若無學人以邊際智促報取滅名曰無餘。此無餘滅與有餘滅得在前後。報盡方說無餘滅故。然無餘滅得雖不定或前或后彰名唯后。何故而然。現報未滅障其未報不生不顯。故不與名。問曰。若使現報未盡不得宣說無餘滅者。亦應不得說無生智。智中既得說無生智。滅中何為偏獨不得。釋言。滅中身智盡后無餘義顯。故前隱之。智則不爾。身智滅后不得說智。故前說之。小乘如是。次就大論。分別有四。一約生死因果分別。分段變易二種因盡名曰有餘。二種果亡稱曰無餘。故地持云。一切起因斷。諸餘畢竟滅名般涅槃。起因斷者是其有餘。諸餘滅者諸餘果亡。是其無餘。二約分段變易分別。分段
【現代漢語翻譯】 現代漢語譯本 執著于『我』（ātman）而輕視他人，這被稱為『慢』（māna）。依此『慢』所產生的行為（karma）以及痛苦的結果（duḥkha-phala），被稱為『所起諸餘法』。通過斷除『見惑』（darśana-heya）可以使這種『慢』不再生起，這通常被稱為『見斷』（darśana-prahātavya）。 通過修行斷除的煩惱被稱為『不示相慢』。通過修道所斷除的是比較遲鈍的煩惱。不執著于『我』、『人』（pudgala）、『眾生』（sattva）、『定相』（niyata-lakṣaṇa），這被稱為『不示相』。在昏昧的心中，依仗『我』而輕視他人，這被稱為『慢』。依此『慢』所產生的行為以及痛苦的結果，被稱為『所起諸餘法』。通過斷除『修惑』（bhāvanā-heya）可以使這種『慢』不再生起，這通常被稱為『修斷』（bhāvanā-prahātavya）。 行為以及痛苦的結果，因為通過見道和修道而被斷除，所以被稱為『數滅』（saṃkhyā-nirodha）。因為是『數滅』，所以生死的結果得以終結，這被稱為『涅槃』（nirvāṇa）。這兩種涅槃的獲得是不確定的，或者同時獲得，或者先後獲得。如果斷除了現在的因，使得將來的果徹底不生起，這被稱為『無餘涅槃』（anupadhiśeṣa-nirvāṇa）。這種『無餘滅』和『有餘滅』（sopadhiśeṣa-nirvāṇa）可以在同一時間獲得，因為在同一時間具備兩種含義，所以能夠徹底滅盡。 智慧也有兩種。斷除生死的因，這被稱為『盡智』（kṣaya-jñāna）。斷除生死的果，使得以後不再生起，這被稱為『無生智』（anutpāda-jñāna）。如果無學之人（aśaikṣa）以邊際智（antyakoṭi-jñāna）促使報盡而取滅，這被稱為『無餘滅』。這種『無餘滅』和『有餘滅』可以在先後獲得，因為報盡之後才能說『無餘滅』。 然而，『無餘滅』的獲得雖然不確定，或者在前或者在後，但通常只說在後。為什麼這樣說呢？因為現在的果報沒有滅盡，就會障礙其未報的果不生起，不顯現，所以不這樣稱呼。有人問：如果現在的果報沒有滅盡，就不能宣說『無餘滅』，那麼也應該不能說『無生智』。既然在智慧中可以宣說『無生智』，為什麼在滅中偏偏不能說呢？ 回答說：在滅中，身智滅盡后，『無餘』的意義才顯現，所以之前隱藏不說。智慧則不是這樣，身智滅盡后就不能說智慧了，所以之前就說了。小乘是這樣說的。接下來就大乘的論述，分別有四種。第一種是根據生死因果來分別，分段生死（oḷārika）和變易生死（sūkṣma）兩種因滅盡，這被稱為『有餘』。兩種果報消亡，這被稱為『無餘』。所以《地持經》（Bodhisattvabhūmi）說：『一切起因斷，諸餘畢竟滅，名般涅槃』。『起因斷』就是指『有餘』，『諸餘滅』就是指其餘的果報消亡，這就是『無餘』。 第二種是根據分段生死和變易生死來分別。分段
【English Translation】 English version Clinging to the notion of 'I' (ātman) and looking down on others is called 'conceit' (māna). The actions (karma) and painful results (duḥkha-phala) arising from this conceit are called 'other phenomena arising therefrom'. Preventing this conceit from arising by severing the 'afflictions to be abandoned by seeing' (darśana-heya) is generally called 'abandonment by seeing' (darśana-prahātavya). The afflictions abandoned through cultivation are called 'conceit without appearance'. What is abandoned through the path of cultivation are the duller afflictions. Not clinging to the fixed characteristics of 'I', 'person' (pudgala), 'sentient being' (sattva), and 'fixed characteristics' (niyata-lakṣaṇa) is called 'without appearance'. In a darkened mind, relying on 'I' and looking down on others is called 'conceit'. The actions and painful results arising from this conceit are called 'other phenomena arising therefrom'. Preventing this conceit from arising by severing the 'afflictions to be abandoned by cultivation' (bhāvanā-heya) is generally called 'abandonment by cultivation' (bhāvanā-prahātavya). Actions and painful results are called 'cessation by enumeration' (saṃkhyā-nirodha) because they are severed through the path of seeing and the path of cultivation. Because it is 'cessation by enumeration', the results of birth and death are ended, and this is called 'nirvāṇa' (nirvāṇa). The attainment of these two types of nirvāṇa is uncertain; they may be attained simultaneously or sequentially. If the present cause is severed, so that the future result never arises, this is called 'nirvāṇa without remainder' (anupadhiśeṣa-nirvāṇa). This 'cessation without remainder' and 'nirvāṇa with remainder' (sopadhiśeṣa-nirvāṇa) can be attained at the same time, because both meanings are present at the same time, and thus it can be completely extinguished. Wisdom also has two types. Severing the cause of birth and death is called 'knowledge of exhaustion' (kṣaya-jñāna). Severing the result of birth and death, so that it no longer arises, is called 'knowledge of non-arising' (anutpāda-jñāna). If a non-learner (aśaikṣa) uses the wisdom of the ultimate limit (antyakoṭi-jñāna) to hasten the exhaustion of retribution and attain cessation, this is called 'cessation without remainder'. This 'cessation without remainder' and 'nirvāṇa with remainder' can be attained sequentially, because 'cessation without remainder' can only be spoken of after retribution is exhausted. However, although the attainment of 'cessation without remainder' is uncertain, either before or after, it is usually only said to be after. Why is this so? Because if the present retribution has not been exhausted, it will hinder the un-retributed result from arising and manifesting, so it is not called that. Someone asks: If 'cessation without remainder' cannot be declared until the present retribution has been exhausted, then 'knowledge of non-arising' should also not be able to be spoken of. Since 'knowledge of non-arising' can be declared in wisdom, why is it that it cannot be spoken of in cessation? The answer is: In cessation, the meaning of 'without remainder' only becomes apparent after the body and wisdom have been extinguished, so it is hidden before. Wisdom is not like this; wisdom cannot be spoken of after the body and wisdom have been extinguished, so it is spoken of before. This is how the Hīnayāna speaks of it. Next, regarding the Mahāyāna treatises, there are four distinctions. The first is distinguished according to the cause and effect of birth and death. The exhaustion of the two causes of coarse birth and death (oḷārika) and subtle birth and death (sūkṣma) is called 'with remainder'. The disappearance of the two results is called 'without remainder'. Therefore, the Bodhisattvabhūmi Sūtra says: 'When all causes of arising are severed, and all the rest are completely extinguished, it is called parinirvāṇa'. 'When the causes of arising are severed' refers to 'with remainder', and 'when all the rest are extinguished' refers to the disappearance of the remaining results, which is 'without remainder'. The second is distinguished according to coarse birth and death and subtle birth and death. Coarse
因果盡無之處。滅不究竟說為有餘。變易因果盡無之處。滅中窮極說為無餘。三分段因果及與變易因盡之處。目曰有餘。變易果盡名曰無餘。第四偏約變易宣說。變易因盡名曰有餘。變易果亡說為無餘。分段因果盡無之處判之為小。大中不論。有餘無餘二種涅槃相別粗爾。次就性凈方便論二。于中略以三門分別。一釋其名。二辨其相。三定其因。名字如何。方便涅槃各別有四。一方便凈。二方便寂。三方便壞。四不同相。釋此四名各有兩義。一對因論果。二對體彰用。何故而然。方便涅槃有其二種。一從因修得名方便凈。二從體起用名方便凈。為是釋名各有兩義。方便凈者從其初義。教行功德本無今有。從因方便斷障得凈。名方便凈。若從后義作用善巧稱曰方便。作用中凈名方便凈。方便寂者。若就初義從因方便斷障得寂。名方便寂。若就后義作用善巧故曰方便。作用中寂名方便寂。方便壞者。若就初義從因方便壞障得滅。名方便壞。若從后義作用善巧名曰方便。用相不同名方便壞。不同相者。從其初義方便涅槃斷染得凈。染凈別體名不同相。若從后義作用差別名不同相。方便如是。性凈涅槃名義有三。一名性凈。二名性寂。三名同相。釋此三名義各有二。一對因顯果。二對用彰體。何故如是。性凈涅槃有其二種。一
【現代漢語翻譯】 現代漢語譯本 因果完全滅盡之處，如果滅得不徹底，就稱為『有餘』。變易因果完全滅盡之處，滅到窮盡，就稱為『無餘』。 分段因果（Sambhoga-kāya-hetu-phala）以及變易因果都滅盡的地方，稱作『有餘』。變易果（parinama-phala）滅盡，就叫做『無餘』。第四種情況是隻就變易來說，變易因（parinama-hetu）滅盡，稱為『有餘』。變易果消失，就稱為『無餘』。分段因果完全滅盡之處，判定為小乘境界，大乘中不這樣論述。有餘、無餘兩種涅槃的差別大概就是這樣。 接下來討論性凈和方便兩種涅槃。其中略微用三個方面來分別：一是解釋它們的名稱，二是辨別它們的相狀，三是確定它們的原因。 什麼是這些名稱呢？方便涅槃各有四種：一是方便凈，二是方便寂，三是方便壞，四是不同相。 解釋這四個名稱，各有兩種含義：一是相對於因來說果，二是相對於體來說用。為什麼這樣說呢？方便涅槃有兩種：一是通過修因證得，名為方便凈；二是從本體起用，也名為方便凈。因此，解釋名稱各有兩種含義。 方便凈，從第一種含義來說，教法、修行、功德本來沒有，現在有了，從修因的方便斷除障礙而得到清凈，名為方便凈。如果從第二種含義來說，作用善巧就稱為方便，作用中的清凈就名為方便凈。 方便寂，如果就第一種含義來說，從修因的方便斷除障礙而得到寂靜，名為方便寂。如果就第二種含義來說，作用善巧所以稱為方便，作用中的寂靜名為方便寂。 方便壞，如果就第一種含義來說，從修因的方便壞滅障礙而得到滅，名為方便壞。如果就第二種含義來說，作用善巧就叫做方便，作用的相狀不同，名為方便壞。 不同相，從第一種含義來說，方便涅槃斷除染污而得到清凈，染污和清凈是不同的本體，所以名為不同相。如果從第二種含義來說，作用有差別，名為不同相。方便涅槃就是這樣。 性凈涅槃的名稱有三種：一是性凈，二是性寂，三是同相。解釋這三個名稱，各有兩種含義：一是相對於因來顯示果，二是相對於用來說明體。為什麼這樣說呢？性凈涅槃有兩種：一
【English Translation】 English version The place where cause and effect are completely exhausted, if the extinction is not thorough, is called 'with remainder' (有餘, Youyu). The place where the mutable cause and effect are completely exhausted, and the extinction reaches its end, is called 'without remainder' (無餘, Wuyu). The place where the segmented cause and effect (分段因果, Fenduan yinguo) and the mutable cause and effect are exhausted is called 'with remainder'. The exhaustion of the mutable effect (變易果, Bianyi guo) is called 'without remainder'. The fourth case is explained only in terms of mutability. The exhaustion of the mutable cause (變易因, Bianyi yin) is called 'with remainder'. The disappearance of the mutable effect is called 'without remainder'. The place where the segmented cause and effect are completely exhausted is judged as the realm of the Hinayana, which is not discussed in the Mahayana. The difference between the two types of Nirvana, with remainder and without remainder, is roughly like this. Next, let's discuss the two types of Nirvana: self-nature purity (性凈, Xingjing) and expedient means (方便, Fangbian). Among them, we will briefly distinguish them in three aspects: first, explain their names; second, distinguish their characteristics; and third, determine their causes. What are these names? Expedient Nirvana each has four types: first, expedient purity (方便凈, Fangbian jing); second, expedient stillness (方便寂, Fangbian ji); third, expedient destruction (方便壞, Fangbian huai); and fourth, different aspects (不同相, Butong xiang). Explaining these four names, each has two meanings: one is to discuss the effect in relation to the cause, and the other is to highlight the function in relation to the substance. Why is this so? Expedient Nirvana has two types: one is attained through cultivating the cause, called expedient purity; and the other is arising from the substance and functioning, also called expedient purity. Therefore, each explanation of the name has two meanings. Expedient purity, from the first meaning, teachings, practice, and merit were originally non-existent, but now exist. From the expedient means of cultivating the cause, one eliminates obstacles and attains purity, called expedient purity. If from the second meaning, skillful functioning is called expedient, and purity in functioning is called expedient purity. Expedient stillness, if from the first meaning, from the expedient means of cultivating the cause, one eliminates obstacles and attains stillness, called expedient stillness. If from the second meaning, skillful functioning is called expedient, and stillness in functioning is called expedient stillness. Expedient destruction, if from the first meaning, from the expedient means of cultivating the cause, one destroys obstacles and attains extinction, called expedient destruction. If from the second meaning, skillful functioning is called expedient, and the aspects of functioning are different, called expedient destruction. Different aspects, from the first meaning, expedient Nirvana eliminates defilement and attains purity. Defilement and purity are different substances, so it is called different aspects. If from the second meaning, the functions are different, called different aspects. Expedient Nirvana is like this. The names of self-nature purity Nirvana are three: first, self-nature purity; second, self-nature stillness; and third, same aspect. Explaining these three names, each has two meanings: one is to reveal the effect in relation to the cause, and the other is to explain the substance in relation to the function. Why is this so? Self-nature purity Nirvana has two types: one
本隱法性顯成今德名為性凈。二涅槃體凈說為性凈。於此門中莫問修生修顯功德。對用論體齊稱性凈。良以性凈有斯兩義。是故依之釋名各二。言性凈者從初義。無始法性名之為性。是性本為妄想隱覆。相以不凈故。勝鬘云。自性凈心不染而染。后息妄染彼性始凈。始凈法性說為涅槃。是故名為性凈涅槃。若據后義涅槃法體名之為性。涅槃體凈名為性凈。言性寂者。從其初義無始法性從緣飄動如海波浪。名性不寂。后除妄染法性始寂。始寂法性說為涅槃。是故名為性寂涅槃。若就后義涅槃體寂非是用寂。故云性寂。言同相者。從其初義無始法性體通染凈。稱曰同相。諸佛證會說為涅槃。是故名為同相涅槃。又此法性體如一味亦名同相。諸佛證之說為涅槃。是故亦名同相涅槃。又本法性體雖一味隨緣流變受種種形。如一味藥隨其流處有種種味說為不同。息相稱本無有差別名曰同相。說此同相而為涅槃。是故複名同相涅槃。若據后義涅槃體同故曰同相。體云何同。如地論說。一切法如。說自體空名曰同矣。是義云何恒沙佛法莫不皆是一心中法。恒沙法如寧異心如。故得宣說一切法如為體空矣。名義如是。次辨其相。隨義進退分別有五。一就方便修生德中隨義分二。二相云何。修生德中有二種作。一者緣修對治。熏發真心諸
功德生。其猶蠟印印泥文生。二者體作。真隨行緣整合諸德。如金隨緣作莊嚴具。緣作義邊名方便凈。體作義邊說為性凈。二修生修顯相對說二。次前二種修生之德悉名方便。無始法性顯成今德。說為性凈。如地持說。六入殊勝無始法爾名性種性。以此性凈若從先來修善所得名習種性。以此方便此二別分。修生功德直名菩提。修顯功德直名涅槃。如涅槃說。故彼經中菩提從生因所生。涅槃必由了因所顯。無有生義。攝相通論俱是菩提。以圓通故如彼金剛般若中說。良以二種俱菩提故。須以性凈方便名別。修生菩提說為方便。修顯菩提名為性凈。又此二種俱名涅槃。以寂滅故。良以二種俱涅槃故。亦須性凈方便名別。修生涅槃說為方便。修顯涅槃名為性凈。三約修證以分二別。次前二種約修以論。方便修生方便修顯悉名方便。證實亡緣說為性凈。是義云何。諸佛如來證實返望從來無隱。亦無今顯。凈非緣飾故名性凈。此一對如地經說。故彼經中凈相解脫。遠離諸趣名方便凈。自體本空自性常寂。非先有染后時離者。說為性凈。又此與彼涅槃經中。緣離辨所故光明其義相似。彼云。是光即是涅槃。涅槃常住不論因緣。云何如來問其因緣即是性凈。亦有因緣因滅無明獲得熾然三菩提燈。故有是光。即是方便。又復如彼涅槃經
【現代漢語翻譯】 現代漢語譯本 功德生，猶如蠟印印在泥上，文字顯現。二者本體相同，真如隨著因緣整合各種功德，就像黃金隨著因緣製成各種莊嚴器具。從因緣造作的角度來說，稱為方便凈；從本體造作的角度來說，稱為性凈。修生和修顯相對而言，分為兩種。前面兩種修生之德都稱為方便。無始以來的法性顯現成就現在的功德，稱為性凈。如《地持經》所說，六入（眼、耳、鼻、舌、身、意）的殊勝是無始以來就具有的，稱為性種性（性，指本性；種性，指潛在的可能性）。這種性凈如果從先前修善所得，稱為習種性（習，指後天熏習）。因此，方便和性凈可以這樣區分。修生功德直接稱為菩提（Bodhi，覺悟）。修顯功德直接稱為涅槃（Nirvana，寂滅）。如《涅槃經》所說，菩提是從生因所生，涅槃必定由了因所顯，沒有生滅的含義。從總相上來說，二者都是菩提，因為圓融通達的緣故，如《金剛般若經》中所說。正因為二者都是菩提，所以需要用性凈和方便來區分。修生菩提稱為方便，修顯菩提稱為性凈。又，這二者都可稱為涅槃，因為都是寂滅的緣故。正因為二者都是涅槃，所以也需要用性凈和方便來區分。修生涅槃稱為方便，修顯涅槃稱為性凈。 三、從修證的角度來區分二者。前面兩種是從修行的角度來討論，方便修生和方便修顯都稱為方便。證悟實相，因緣消亡，稱為性凈。這是什麼意思呢？諸佛如來證悟實相，回過頭來看，從來沒有隱沒，也沒有現在才顯現，清凈並非因緣修飾而成，所以稱為性凈。這一對概念如《地經》所說。所以該經中說，清凈之相的解脫，遠離各種惡趣，稱為方便凈。自體本性空寂，自性常恒寂靜，不是先有染污後來才離開染污的，稱為性凈。這與《涅槃經》中，因緣離散辨明所顯的光明，其含義相似。《涅槃經》說：『這光明就是涅槃，涅槃常住，不論因緣。』為什麼如來問其因緣呢？這就是性凈。也有因緣，因滅無明，獲得熾燃的三菩提燈，所以有這光明，這就是方便。又如《涅槃經》所說。
【English Translation】 English version Merit arises like the impression of a wax seal on clay, where the inscription appears. The essence of both is the same; True Thusness, following conditions, accumulates various merits, just as gold, following conditions, is crafted into various ornaments. From the perspective of conditioned creation, it is called 'Expedient Purity' (Upaya-parisuddhi). From the perspective of essential creation, it is described as 'Self-Nature Purity' (Prakriti-parisuddhi). 'Arising from Cultivation' and 'Manifesting through Cultivation' are spoken of in contrast as two types. The merits of the former two, arising from cultivation, are all called 'Expedient' (Upaya). The manifestation of the beginningless Dharma-nature, accomplishing present merit, is called 'Self-Nature Purity'. As stated in the Bodhisattvabhumi Sutra (地持經), the excellence of the six entrances (六入, eye, ear, nose, tongue, body, and mind) is inherently beginningless, called 'Nature Lineage' (性種性, prakriti-gotra). If this Self-Nature Purity is obtained from previous cultivation of goodness, it is called 'Habitual Lineage' (習種性, abhyasa-gotra). Thus, Expedient and Self-Nature can be distinguished in this way. Merit arising from cultivation is directly called 'Bodhi' (菩提, Enlightenment). Merit manifesting through cultivation is directly called 'Nirvana' (涅槃, Cessation). As stated in the Nirvana Sutra, Bodhi arises from a productive cause, while Nirvana is necessarily manifested by a revealing cause, without the meaning of arising or ceasing. Generally speaking, both are Bodhi because of perfect interpenetration, as stated in the Diamond Sutra (金剛般若經). Precisely because both are Bodhi, it is necessary to distinguish them by the names Self-Nature Purity and Expedient. Bodhi arising from cultivation is called Expedient, while Bodhi manifesting through cultivation is called Self-Nature Purity. Furthermore, both can be called Nirvana because both are quiescent. Precisely because both are Nirvana, it is also necessary to distinguish them by the names Self-Nature Purity and Expedient. Nirvana arising from cultivation is called Expedient, while Nirvana manifesting through cultivation is called Self-Nature Purity. Thirdly, the two are distinguished from the perspective of cultivation and realization. The previous two were discussed from the perspective of practice; Expedient arising from cultivation and Expedient manifesting through cultivation are both called Expedient. Realizing the truth and the cessation of conditions is called Self-Nature Purity. What does this mean? When the Buddhas and Tathagatas realize the truth and look back, there has never been concealment, nor is there a present manifestation. Purity is not adorned by conditions, so it is called Self-Nature Purity. This pair of concepts is as stated in the Dasabhumika Sutra (地經). Therefore, that sutra says that the liberation of the aspect of purity, being far from all evil destinies, is called Expedient Purity. The essence of the self is inherently empty and the self-nature is always quiescent, not first defiled and then later separated from defilement; this is called Self-Nature Purity. Furthermore, this is similar in meaning to the light manifested by the separation of conditions in the Nirvana Sutra. The Nirvana Sutra says: 'This light is Nirvana, Nirvana is constant, regardless of conditions.' Why does the Tathagata ask about its conditions? This is Self-Nature Purity. There are also conditions; the cause extinguishes ignorance, obtaining the blazing lamp of threefold Bodhi, so there is this light, which is Expedient. Furthermore, as stated in the Nirvana Sutra.
說。舍慈得慈不從因緣。其義相似。舍世諦慈得第一義慈。即是方便第一義慈。不從因緣即是性凈。問曰。方便從緣修得名果。可知。性凈涅槃證實緣。不從緣現是果以不。釋言。不定。亦果非果。是義云何。體雖非果至佛乃覺。為佛窮證故得曰果。以是果故地經宣說。滅佛行定者即是性凈涅槃。為佛所行寧得非果。又是諸佛微智體相何得非果。得時離緣無因可酬。得言非果。以非果故經中嘆佛。獲得無因無果報法。又經亦言。涅槃之體非因非果。涅槃既然諸德齊爾。四體用分二。向前所說一切涅槃體名性凈。用稱方便。用相善巧。故名方便。德體常寂。故云性凈。五理事分二。向前所說一切涅槃行德善巧悉名方便。理體常寂。說為性凈。此即經中一苦滅諦。問曰。此理與前所辨第三對中性凈何別。釋言。體一。隨義以分。向前所辨性凈涅槃。攝法從人為佛所窮為行所證。證已方便無隱無顯無因無果。今言理者常法以論。凡佛一如染凈不易非隱非顯非因非果有斯異也。涅槃所說五種性中非因果性義當此門。良以就實以論其實實外無緣。緣即不有。知。復約何說染說凈說因說果故非染凈非因非果。體相如是。次定其因。先約對以辨其因。向前初對偏說方便修生功德義分二種。生起義邊名方便凈。體起義邊說為性凈。今即
【現代漢語翻譯】 說：捨棄慈悲而獲得的慈悲不是從因緣而生，這兩種慈悲的意義相似。捨棄世俗諦的慈悲而獲得第一義諦的慈悲，這就是方便第一義慈悲。『不從因緣』即是本性清凈（性凈）。 問：方便是從因緣修習而得，可以稱為果。那麼，本性清凈的涅槃，是真實證悟的境界，不從因緣而顯現，是果嗎？ 答：不一定。既是果，又非果。這是什麼意思呢？ 本體雖然不是果，但要到佛才能覺悟。因為佛徹底證悟了它，所以可以稱為果。因為它是果，所以《地經》宣說，滅佛行定者，就是本性清凈的涅槃。既然是佛所行，怎麼能說不是果呢？而且，這是諸佛微妙智慧的本體和現象，怎麼能說不是果呢？ 證得的時候，脫離了因緣，沒有原因可以酬報，所以說『得言非果』。因為它不是果，所以經中讚歎佛，獲得了無因無果報的法。又有經說，涅槃的本體非因非果。涅槃既然如此，其他功德也一樣。 四體用分為二：前面所說的一切涅槃本體，名為本性清凈（性凈）；作用稱為方便。作用的相是善巧，所以名為方便。功德本體常寂，所以說本性清凈（性凈）。 五理事分為二：前面所說的一切涅槃行德善巧，都名為方便；理體常寂，說為本性清凈（性凈）。這就是經中所說的一苦滅諦。 問：這個道理與前面所辨析的第三對中的本性清凈（性凈）有什麼區別？ 答：本體是一樣的，只是隨順意義而區分。前面所辨析的本性清凈涅槃，是從法的角度，以人為中心，是佛所窮盡、行為所證悟的。證悟之後，方便沒有隱藏也沒有顯現，沒有因也沒有果。現在所說的理，是從常法的角度來論述的。凡夫和佛一樣，染污和清凈沒有改變，既不隱藏也不顯現，沒有因也沒有果。這就是它們的區別。 涅槃所說的五種性中，非因果性的意義就屬於這一類。因為就真實而言，真實之外沒有因緣。因緣就是不存在的。既然如此，又根據什麼來說染、說凈、說因、說果呢？所以說非染非凈、非因非果。本體和現象就是這樣。 接下來確定它的原因。先從對立的角度來辨析它的原因。前面最初的對立，偏重於說方便修生功德的意義，分為兩種：從生起的角度來說，名為方便凈；從本體生起的角度來說，說為本性清凈（性凈）。現在就
【English Translation】 Said: 'The compassion obtained by abandoning compassion does not arise from conditions. Their meanings are similar. Abandoning mundane truth compassion to obtain ultimate truth compassion is expedient ultimate truth compassion. 'Not from conditions' is intrinsically pure (性凈, xìng jìng).' Question: 'Expedient means are cultivated and obtained from conditions, which can be called a result. Then, intrinsically pure Nirvana, which is the realm of true enlightenment, does not appear from conditions. Is it a result?' Answer: 'Not necessarily. It is both a result and not a result. What does this mean?' 'Although the essence is not a result, it can only be awakened by a Buddha. Because the Buddha thoroughly realizes it, it can be called a result. Because it is a result, the Di Jing (地經, Earth Sutra) proclaims that the one who extinguishes the Buddha's conduct and attains stability is intrinsically pure Nirvana. Since it is what a Buddha practices, how can it not be a result? Moreover, this is the essence and appearance of the subtle wisdom of all Buddhas. How can it not be a result?' 'When attained, it is free from conditions, and there is no cause to repay. Therefore, it is said, 'Attainment is not a result.' Because it is not a result, the sutras praise the Buddha for obtaining the Dharma of causeless and resultless retribution. Also, some sutras say that the essence of Nirvana is neither cause nor result. Since Nirvana is like this, other virtues are the same.' 'The four aspects of essence and function are divided into two: all the essence of Nirvana mentioned earlier is called intrinsic purity (性凈, xìng jìng); the function is called expedient means. The appearance of the function is skillful, so it is called expedient means. The essence of virtue is always tranquil, so it is said to be intrinsically pure (性凈, xìng jìng).' 'The five aspects of principle and phenomena are divided into two: all the skillful conduct and virtues of Nirvana mentioned earlier are called expedient means; the essence of principle is always tranquil, and it is said to be intrinsically pure (性凈, xìng jìng). This is the one truth of the cessation of suffering mentioned in the sutras.' Question: 'What is the difference between this principle and the intrinsic purity (性凈, xìng jìng) in the third pair of distinctions discussed earlier?' Answer: 'The essence is the same, but it is distinguished according to the meaning. The intrinsically pure Nirvana discussed earlier is from the perspective of the Dharma, centered on people, and is what the Buddha has exhausted and what conduct has realized. After realization, expedient means are neither hidden nor revealed, and there is neither cause nor result. The principle now spoken of is discussed from the perspective of the constant Dharma. Ordinary people and Buddhas are the same, defilement and purity are unchanged, neither hidden nor revealed, and there is neither cause nor result. This is the difference between them.' 'Among the five natures mentioned in Nirvana, the meaning of non-causal and non-resultant nature belongs to this category. Because in reality, there are no conditions outside of reality. Conditions do not exist. Since this is the case, what is the basis for speaking of defilement, purity, cause, and result? Therefore, it is said to be neither defiled nor pure, neither cause nor result. The essence and appearance are like this.' 'Next, determine its cause. First, analyze its cause from the perspective of opposition. The initial opposition mentioned earlier emphasizes the meaning of expedient means cultivating and generating merit, which is divided into two types: from the perspective of arising, it is called expedient purity; from the perspective of the essence arising, it is said to be intrinsic purity (性凈, xìng jìng). Now, regarding'
就彼緣修六度及與佛性以辨其因。辨因有三。一緣正分別。二生了分別。三生作分別。緣正如何。望彼佛性體作義邊佛性正因。以佛性中有可生義。有可依義能生彼德。故為正因。諸度等行說之為緣。與涅槃中佛性正因。發心為緣得菩提果。其義相似。此修生德分相論之即是菩提。故與彼同。望彼緣力動作義邊諸度正因。佛性為緣。與涅槃中六度生因。佛性了因。得菩提果其義相似。生即是正。了即是緣。次論生了。望彼佛性體作義邊佛性生因諸度爲了。良以佛性是生因故。涅槃宣說。佛性雖無不同兔角。兔角雖以無量方便不可得生。佛性可生。以可生故說為生因。諸度了因。與涅槃中復有了因。六波羅蜜阿耨菩提其義相似。若望緣力動作義邊。諸度生因佛性了因。與涅槃中復有生因。六波羅蜜阿耨菩提。復有了因佛性菩提其義相似。佛性為境。由見佛性成就佛德。故說爲了。次論生作。生因作因通釋一切。隨相且分非無差異。異相如何。一義分別緣力起者名為作因。作因名字如涅槃說。佛性生德說為生因。以佛性中有可生義從緣生故。二得宣說緣生德名為生因。佛性成德名為作因。如金作器。初對如是。次對第二修生修顯二種涅槃以定其因。于中有二。一緣正分別。二生了分別。緣正如何。隱顯粗判望性凈果。佛性
【現代漢語翻譯】 現代漢語譯本 關於依緣修習六度以及佛性，以此來辨別其中的因。辨別因有三種：一是緣正分別，二是生了分別，三是生作分別。 什麼是緣正？從佛性本體作為作用的角度來看，佛性是正因（Zheng Yin），因為佛性中具有可生之義，具有可依之義，能夠產生那些功德，所以是正因。諸如六度等的修行，可以被稱作緣。這與《涅槃經》中佛性是正因，發心是緣，從而得到菩提果的道理相似。這種修行所生的功德，從體相上來說就是菩提，所以與那個道理相同。從依緣之力產生作用的角度來看，諸如六度等是正因，佛性是緣。這與《涅槃經》中六度是生因，佛性是了因，從而得到菩提果的道理相似。生就是正因，了就是緣。 接下來討論生了。從佛性本體作為作用的角度來看，佛性是生因（Sheng Yin），諸如六度等是了因（Liao Yin）。因為佛性是生因的緣故，《涅槃經》中宣說，佛性雖然不是沒有，但又不同於兔角。兔角即使通過無量方便也不可能產生，而佛性是可以產生的，因為可以產生，所以說是生因。諸如六度等是了因，這與《涅槃經》中六波羅蜜是了因，從而得到阿耨多羅三藐三菩提的道理相似。如果從依緣之力產生作用的角度來看，諸如六度等是生因，佛性是了因。這與《涅槃經》中六波羅蜜是生因，從而得到阿耨多羅三藐三菩提，佛性是了因，從而得到菩提的道理相似。佛性是所觀之境，由於見到佛性而成就佛的功德，所以說是了因。 接下來討論生作。生因和作因（Zuo Yin）可以通用於解釋一切，雖然從表相上進行區分，但並非沒有差異。差異在哪裡呢？從意義上區分，依緣之力而產生的稱為作因。作因這個名字就像《涅槃經》所說。佛性所生的功德稱為生因，因為佛性中具有可生之義，是從緣而生的緣故。第二種解釋是，依緣而生的功德稱為生因，佛性所成就的功德稱為作因，就像用金子製作器物一樣。最初的解釋是這樣。 接下來針對第二種情況，即修生和修顯兩種涅槃，來確定其中的因。其中有兩種：一是緣正分別，二是生了分別。什麼是緣正？從隱顯的角度粗略判斷，對於自性清凈的果，佛性...
【English Translation】 English version Regarding cultivating the Six Perfections (Liu Du) and Buddha-nature (Fo Xing) through conditions, we discern their causes. There are three types of causal discernment: 1. Condition and Direct Cause (Yuan Zheng) distinction; 2. Production and Understanding Cause (Sheng Liao) distinction; 3. Production and Action Cause (Sheng Zuo) distinction. What is Condition and Direct Cause? Viewing Buddha-nature as the essence of its function, Buddha-nature is the Direct Cause, because Buddha-nature contains the meaning of being able to produce, and the meaning of being able to rely upon, and is able to generate those merits, therefore it is the Direct Cause. Practices such as the Six Perfections are called conditions. This is similar to the principle in the Nirvana Sutra where Buddha-nature is the Direct Cause, aspiration is the condition, and thus the fruit of Bodhi is attained. The merit produced by this cultivation, in terms of its characteristics, is Bodhi, so it is the same as that principle. Viewing the power of conditions as the source of action, the Six Perfections are the Direct Cause, and Buddha-nature is the condition. This is similar to the principle in the Nirvana Sutra where the Six Perfections are the Production Cause, Buddha-nature is the Understanding Cause, and thus the fruit of Bodhi is attained. Production is the Direct Cause, and Understanding is the condition. Next, we discuss Production and Understanding. Viewing Buddha-nature as the essence of its function, Buddha-nature is the Production Cause, and the Six Perfections are the Understanding Cause. Because Buddha-nature is the Production Cause, the Nirvana Sutra declares that although Buddha-nature is not non-existent, it is different from rabbit horns. Rabbit horns cannot be produced even through limitless means, while Buddha-nature can be produced. Because it can be produced, it is called the Production Cause. The Six Perfections are the Understanding Cause, which is similar to the principle in the Nirvana Sutra where the Six Paramitas (Liu Bo Luo Mi) are the Understanding Cause, and thus Anuttara-samyak-sambodhi (A Nao Duo Luo San Miao San Pu Ti) is attained. If we view the power of conditions as the source of action, the Six Perfections are the Production Cause, and Buddha-nature is the Understanding Cause. This is similar to the principle in the Nirvana Sutra where the Six Paramitas are the Production Cause, and thus Anuttara-samyak-sambodhi is attained, and Buddha-nature is the Understanding Cause, and thus Bodhi is attained. Buddha-nature is the object of contemplation, and because of seeing Buddha-nature, the merits of the Buddha are achieved, so it is called the Understanding Cause. Next, we discuss Production and Action. The Production Cause and the Action Cause can be used to explain everything in general. Although they are distinguished according to their appearances, they are not without differences. What are the differences? Distinguishing them in terms of meaning, that which arises from the power of conditions is called the Action Cause. The name 'Action Cause' is as the Nirvana Sutra says. The merit produced by Buddha-nature is called the Production Cause, because Buddha-nature contains the meaning of being able to produce, and it arises from conditions. The second explanation is that the merit produced by conditions is called the Production Cause, and the merit achieved by Buddha-nature is called the Action Cause, just like using gold to make a vessel. The initial explanation is like this. Next, regarding the second situation, which is the two types of Nirvana, Cultivation-Production and Cultivation-Manifestation, we determine their causes. Among them, there are two types: 1. Condition and Direct Cause distinction; 2. Production and Understanding Cause distinction. What is Condition and Direct Cause? Roughly judging from the perspective of concealment and manifestation, for the fruit of self-nature purity, Buddha-nature...
正因。諸度為緣。望方便果諸度正因。佛性為緣。以實細論望二涅槃。同說佛性以為正因。但佛性中有二種義。一法佛性。本有法體。如礦中金。二報佛性。本法體上有其隨緣可生之義而無法體。如礦中金有造作莊嚴具義。未有嚴具已在金中。彼法佛性望性凈果說為正因。彼報佛性望方便果說為正因。諸度不定。云何不定。六度有三。一緣修六度。謂。於六識七識心中修諸所行。二者真實有作六度。藉前緣修熏發真心。令其心中諸功德起。三者真實無作六度。真心本是諸功德性。□緣顯了。說為真實無作六度。望方便果真實有作六波羅蜜亦是正因。餘二為緣。望性凈果真實無作六波羅蜜是其正因。餘二為緣。次論生了。佛性望彼方便之果是其生因。望性凈果是其了因。佛性體上有可生義生方便果。故名生因故涅槃云。佛性雖無不同兔角。何以故。兔角叵生佛性可生故名生因。佛性本來有其可顯可了之義。終得顯了成性凈果。故望彼果得名了因。故涅槃云。佛性雖有不同虛空。何以故。虛空雖以無量方便不可得見。佛性可見。以有可見可了義故名爲了因。又涅槃云。涅槃因者所謂佛性。佛性之性不生涅槃。故名了因。六度不定。云何不定。六度三種如前已辨。望方便果真實有作六波羅蜜亦是生因。如乳生酪酪出生蘇。乃
【現代漢語翻譯】 現代漢語譯本： 正因：諸度（各種修行）作為助緣，期望得到方便之果，諸度是正因。佛性（覺悟的本性）作為助緣，以真實的細微理論來看待二種涅槃（寂滅）。都說佛性是正因。但佛性中有兩種含義：一是法佛性，是本有的法體，就像礦中的金子；二是報佛性，在本有法體上具有隨緣可以產生的含義，但沒有法體，就像礦中的金子具有製造莊嚴器具的含義，在沒有莊嚴器具之前，已經存在於金子之中。那法佛性期望得到性凈之果，可說是正因。那報佛性期望得到方便之果，可說是正因。 諸度不定：為什麼說不定呢？六度（佈施、持戒、忍辱、精進、禪定、智慧）有三種：一是緣修六度，即在六識（眼識、耳識、鼻識、舌識、身識、意識）、七識（末那識）心中修習各種行為；二是真實有作六度，藉助之前的緣修來熏發真心，使真心中的各種功德生起；三是真實無作六度，真心本來就是各種功德的本性，因緣顯現，所以說是真實無作六度。期望得到方便之果，真實有作六波羅蜜（六度的另一種說法）也是正因，其餘兩種是助緣。期望得到性凈之果，真實無作六波羅蜜是正因，其餘兩種是助緣。 其次討論生因和了因。佛性期望得到方便之果是生因，期望得到性凈之果是了因。佛性本體上具有可以產生的含義，從而產生方便之果，所以稱為生因。所以《涅槃經》說：『佛性雖然不是沒有，但不同於兔角。』為什麼呢？兔角不可能產生，而佛性可以產生，所以稱為生因。佛性本來具有可以顯現、可以瞭解的含義，最終得以顯現、瞭解，成就性凈之果，所以期望得到性凈之果，可以稱爲了因。所以《涅槃經》說：『佛性雖然有，但不同於虛空。』為什麼呢？虛空即使用無量方便也無法看見，而佛性可以看見，因為它具有可以看見、可以瞭解的含義，所以稱爲了因。又《涅槃經》說：『涅槃的因就是佛性。』佛性的本性不生涅槃，所以稱爲了因。 六度不定：為什麼說不定呢？六度有三種，如前所述。期望得到方便之果，真實有作六波羅蜜也是生因，就像牛奶產生奶酪，奶酪產生酥油，乃至……
【English Translation】 English version: Direct Cause: The various perfections (practices) serve as supporting conditions, hoping to attain the fruit of skillful means; the perfections are the direct cause. Buddha-nature (the inherent nature of enlightenment) serves as a supporting condition; from the perspective of subtle and real theories, regarding the two Nirvanas (cessations), both say that Buddha-nature is the direct cause. However, Buddha-nature has two meanings: first, Dharma Buddha-nature, which is the inherent Dharma substance, like gold in ore; second, Retribution Buddha-nature, which has the meaning of arising according to conditions based on the inherent Dharma substance, but without the Dharma substance itself, like gold in ore having the meaning of making ornate tools; before there are ornate tools, they already exist within the gold. That Dharma Buddha-nature, hoping to attain the fruit of purity of nature, can be said to be the direct cause. That Retribution Buddha-nature, hoping to attain the fruit of skillful means, can be said to be the direct cause. The Perfections are Indeterminate: Why are they said to be indeterminate? The six perfections (generosity, discipline, patience, diligence, concentration, wisdom) have three types: first, the perfections cultivated through conditions, which means cultivating various practices in the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) and the seventh consciousness (Manas consciousness); second, the real and active perfections, which rely on the previous cultivation through conditions to inspire the true mind, causing various merits to arise in the mind; third, the real and non-active perfections, where the true mind is inherently the nature of various merits, and when conditions manifest, they are said to be the real and non-active perfections. Hoping to attain the fruit of skillful means, the real and active six Paramitas (another term for the six perfections) are also the direct cause, and the other two are supporting conditions. Hoping to attain the fruit of purity of nature, the real and non-active six Paramitas are the direct cause, and the other two are supporting conditions. Next, we discuss the generating cause and the completing cause. Buddha-nature, hoping to attain the fruit of skillful means, is the generating cause; hoping to attain the fruit of purity of nature, it is the completing cause. The essence of Buddha-nature has the meaning of being able to generate, thereby generating the fruit of skillful means, so it is called the generating cause. Therefore, the Nirvana Sutra says: 'Although Buddha-nature is not non-existent, it is different from rabbit horns.' Why? Rabbit horns cannot be generated, but Buddha-nature can be generated, so it is called the generating cause. Buddha-nature inherently has the meaning of being able to manifest and be understood, and ultimately it can manifest and be understood, achieving the fruit of purity of nature, so hoping to attain the fruit of purity of nature, it can be called the completing cause. Therefore, the Nirvana Sutra says: 'Although Buddha-nature exists, it is different from space.' Why? Space cannot be seen even with countless skillful means, but Buddha-nature can be seen, because it has the meaning of being able to be seen and understood, so it is called the completing cause. Furthermore, the Nirvana Sutra says: 'The cause of Nirvana is Buddha-nature.' The nature of Buddha-nature does not generate Nirvana, so it is called the completing cause. The Six Perfections are Indeterminate: Why are they said to be indeterminate? The six perfections have three types, as mentioned before. Hoping to attain the fruit of skillful means, the real and active six Paramitas are also the generating cause, just as milk produces cheese, and cheese produces ghee, and so on...
至醍醐展轉相生。悉名生因。餘二名了。非正生故。望性凈果一切名了。無作六度終可圓顯成性凈果。可顯可了故名了因。餘二是其異相顯了故名了因。何故不說生作二因。望方便果有生有作。已如上辨。望性凈果無生無作。故更不論。次望第三約修就證二種涅槃以定其因。望方便果說緣說正說生說了。備如上辨。彼性凈果證實亡緣。故不可約之說緣說正說生說了。但知平等非因果性。佛本在緣未證之時義說為因。說后證時以之為果。及后證時達本無緣。以無緣故本亦非因。今亦非果。次望第四體用相對一種涅槃以定其因。於此門中涅槃體凈名為性凈。涅槃用凈名方便凈。對性凈體說因如上。方便凈者當知。即是應化涅槃。應有二種。一者法應。二者報應。如涅槃說。大般涅槃能建大義現種種化。是其法應。大悲願力種種化現名為報應。今對此二以定其因。分別有二。一緣正分別。二生了分別。緣正如何。法家之應如來藏中緣起法門。以之為正。如華嚴中善財童子所求種種法門。是本大悲願力以之為緣。彼法雖有可起用義。若無悲願畢竟不生。譬如火珠雖能出火要須見日。亦如水珠雖能出水要須見月。是以經言。異法有故異法出生。報家之應大悲願力以為正因。三昧法門以之為緣。若無彼法悲願之力不能獨生。譬如人
【現代漢語翻譯】 現代漢語譯本 至於從醍醐輾轉相生，都叫做生因。其餘兩種叫做了因，因為不是直接產生結果的原因。從自性清凈果的角度來看，一切都叫做了因。無作六度（不造作的佈施、持戒、忍辱、精進、禪定、智慧）最終可以圓滿顯現成就自性清凈果。因為可以顯現、可以瞭解，所以叫做了因。其餘兩種是其異相顯現，所以叫做了因。為什麼不說生作二因呢？從方便果的角度來看，有生有作，已經如上面辨析。從自性清凈果的角度來看，無生無作，所以不再討論。接下來從第三個角度，根據修證兩種涅槃來確定其因。從方便果的角度來說，有緣因、正因、生因、了因，都如上面辨析。而自性清凈果，在證實時，緣已消失，所以不能用緣因、正因、生因、了因來討論。但要知道平等不是因果的性質。佛陀本來在因緣未證之時，從意義上說是因。證悟之後，就作為果。以及證悟之後，達到本來沒有因緣的狀態，因為沒有因緣，所以本來也不是因，現在也不是果。接下來從第四個角度，從體用相對的一種涅槃來確定其因。在這個角度中，涅槃的體清凈叫做自性清凈，涅槃的用清凈叫做方便清凈。對於自性清凈體來說，說因如上所述。方便清凈，應當知道，就是應化涅槃。應化有兩種，一是法應，二是報應。如《涅槃經》所說，大般涅槃能夠建立大義，顯現種種化身，這是法應。大悲願力種種化現叫做報應。現在針對這兩種來確定其因。分別有兩種，一是緣因、正因的分別，二是生因、了因的分別。什麼是緣因、正因呢？法家的應化，如來藏（Tathagatagarbha）中的緣起法門，作為正因。如《華嚴經》中善財童子所求的種種法門，是本來的大悲願力，作為緣因。這些法雖然有可以起作用的意義，如果沒有悲願，畢竟不能產生。譬如火珠雖然能發出火，但必須見到太陽。也像水珠雖然能產生水，但必須見到月亮。所以經上說，『異法有，故異法出生。』報家的應化，以大悲願力作為正因，三昧（Samadhi）法門作為緣因。如果沒有三昧法門，悲願之力不能獨自產生。譬如人
【English Translation】 English version As for the transformations arising from tīkṣṇa (醍醐, clarified butter), all are called hetu (生因, productive cause). The other two are called pratyaya hetu (了因, manifesting cause), because they are not the direct cause of the result. From the perspective of the svabhāva-nirmala-phala (性凈果, inherently pure result), everything is called pratyaya hetu. The anāsrava ṣaṭpāramitā (無作六度, non-outflow six perfections) can ultimately be fully manifested to achieve the svabhāva-nirmala-phala. Because it can be manifested and understood, it is called pratyaya hetu. The other two are the manifestations of its different aspects, hence called pratyaya hetu. Why not speak of janaka hetu (生因, generating cause) and kartṛ hetu (作因, active cause)? From the perspective of the upāya-phala (方便果, expedient result), there is generation and action, as already discussed above. From the perspective of the svabhāva-nirmala-phala, there is no generation and no action, so it is not discussed further. Next, from the third perspective, the causes are determined based on the two types of nirvāṇa (涅槃, liberation) achieved through practice. From the perspective of the upāya-phala, there are pratyaya hetu, hetu, janaka hetu, and pratyaya hetu, as discussed above. However, in the svabhāva-nirmala-phala, the conditions disappear upon realization, so pratyaya hetu, hetu, janaka hetu, and pratyaya hetu cannot be used to discuss it. But it should be known that equality is not the nature of cause and effect. The Buddha was originally considered a cause in the sense of meaning when the conditions were not yet realized. After realization, it is taken as the result. And after realization, the state of originally having no conditions is reached. Because there are no conditions, the original is not a cause, and the present is not a result. Next, from the fourth perspective, the causes are determined based on one type of nirvāṇa in relation to substance and function. In this perspective, the purity of the substance of nirvāṇa is called svabhāva-nirmala (性凈, inherent purity), and the purity of the function of nirvāṇa is called upāya-nirmala (方便凈, expedient purity). Regarding the svabhāva-nirmala substance, the causes are discussed as above. As for upāya-nirmala, it should be known that it is the nirmāṇa-nirvāṇa (應化涅槃, transformation body nirvana). There are two types of nirmāṇa, one is dharma-nirmāṇa (法應, dharma transformation), and the other is saṃbhoga-nirmāṇa (報應, reward transformation). As the Nirvāṇa Sūtra says, the Mahāparinirvāṇa (大般涅槃, Great Nirvana) can establish great meanings and manifest various transformations, which is dharma-nirmāṇa. The various manifestations of great compassion and vows are called saṃbhoga-nirmāṇa. Now, the causes are determined in relation to these two. There are two distinctions, one is the distinction between pratyaya hetu and hetu, and the other is the distinction between janaka hetu and pratyaya hetu. What are pratyaya hetu and hetu? The nirmāṇa of the Dharma school, the pratītyasamutpāda (緣起, dependent origination) Dharma gate in the Tathāgatagarbha (如來藏, Buddha-nature), is taken as the hetu. As for the various Dharma gates sought by Sudhana (善財童子) in the Avataṃsaka Sūtra (華嚴經), the original great compassion and vows are taken as the pratyaya hetu. Although these dharmas have the meaning of being able to function, they cannot arise at all without compassion and vows. For example, although a fire pearl can emit fire, it must see the sun. It is also like a water pearl, although it can produce water, it must see the moon. Therefore, the sutra says, 'When different dharmas exist, different dharmas arise.' The nirmāṇa of the Reward school takes great compassion and vows as the hetu, and samādhi (三昧, concentration) Dharma gates as the pratyaya hetu. Without these dharmas, the power of compassion and vows cannot arise alone. For example, a person
面雖能生像要須依鏡。亦如音聲雖能發響要須依谷。緣正如是。生了如何。親起名生。疏發稱了。準前緣正義在可知。次望第五理事相對二種涅槃以定其因。於此門中事為方便。猶如前辨。性凈是理。非因非果不可說因。性凈方便二種涅槃辨之粗爾。次論真應二種涅槃。從緣修生從緣修顯二種涅槃體皆是真。應化涅槃義有通局。通而論之俱從涅槃所起作用。若凡若聖若善若惡若垢若凈。如是一切皆悉名為應化涅槃。如涅槃說。大般涅槃能建大義種種示現。如是等也。分相論之化具一切。于中分別有是涅槃有非涅槃。應斷煩惱。應滅生死。趣入無為名應涅槃。自餘一切隨相別名。應為凡者名為應凡。應為聖者名為應聖。應為聲聞名應聲聞。應現緣覺名應緣覺。如是一切。二相如是。次增說三。三有兩門。一體相用離分三種。二行德不同宣說三種。體相用者。性凈涅槃以之為體。法性為本。一切種德依法性故。方便涅槃說以為相。對治垢染凈相顯故。故地論中方便涅槃說之以為凈相解脫。應化涅槃名之為用。故涅槃云。大般涅槃能建大義。義猶用也。廣辨如前。行德不同宣說三者。如經中說。法身解脫摩訶般若是其三也。于中分別略有六門。一制立三數。二釋名辨相。三明此三體之同異。四明此三有成涅槃不成涅槃。五將
此三約對涅槃辨定總別。六明性凈方便涅槃有具不具。言制立者。涅槃體中行德無數。以何義故偏說此三。釋有兩義。一對障不同故立三種。二對因有別故立三種。言對障者。生死法中有其三種。一者煩惱是生死緣。二者業行是生死因。三者苦報是生死果。此三種中煩惱為本。依煩惱故起于業作。依業受苦。翻對此三故說三事。翻對煩惱宣說波若。波若慧明能除煩惱闇惑法。故翻對業因宣說解脫。業能羈縛。解脫無果能斷絕。故翻對苦報宣說法身。法身清凈離苦報。故對障如是。對因別者。因有三種。一福二智三者苦報。如地持說。六度之中前三是福。波若是智。精進與禪亦福亦智。義如上解。八種凈報名之為報。何等八報。一壽具足長壽久住。二色具足顏容端正。三種性具足生於上族。四自在具足。謂得大財大眷屬等。五信言具足。發言人用。六大力具足。德力珍勝有大名稱大智慧等為人所敬。七人具足。成丈夫法。八力具足。身力強健有所堪能。報相如是。因中之智至果滿足名為般若。因中之福至果滿足說為解脫。因中之報至果滿足名為法身。制立如是(此一門竟)。
次第二門釋名辨相。言法身者。解有兩義。一顯本法性以成其身。名為法身。二以一切諸功德法而成身。故名為法身。相狀如何。開合不定
【現代漢語翻譯】 現代漢語譯本 這三條約定是爲了從總體和個別上辨別和確定涅槃的含義。第六點說明了自性清凈的方便涅槃，有具備和不具備兩種情況。關於『制立』（設立）的含義，涅槃的本體中具有無數的功德，為何特別宣說這三種呢？解釋有兩種：一是針對不同的障礙而設立三種；二是針對不同的因緣而設立三種。關於針對障礙而言，生死之法有三種：一是煩惱，是生死的緣；二是業行，是生死的因；三是苦報，是生死的果。這三種之中，煩惱是根本。因為有煩惱，所以才會有造業的行為；因為有業，所以才會有受苦的果報。爲了翻轉這三種情況，所以宣說三件事。爲了翻轉煩惱，宣說般若（智慧）。般若的智慧光明能夠去除煩惱的黑暗迷惑。爲了翻轉業因，宣說解脫。業能夠束縛，解脫沒有結果能夠斷絕。爲了翻轉苦報，宣說法身（佛的清凈之身）。法身清凈，遠離苦報。所以針對障礙是這樣說的。針對因緣的差別而言，因有三種：一是福，二是智，三是苦報。如《地持經》所說，六度（佈施、持戒、忍辱、精進、禪定、般若）之中，前三是福，般若是智，精進和禪定既是福也是智。含義如上文所解釋。八種清凈的果報，名稱叫做『報』。哪八種果報呢？一是壽命具足，長壽久住；二是色身具足，容顏端正；三種性具足，出生于高貴的家族；四自在具足，得到大的財富和大的眷屬等等；五信言具足，說的話別人相信；六大力具足，德行力量珍貴殊勝，有大的名稱和大的智慧等等，被人所尊敬；七人具足，成就大丈夫的品格；八力具足，身體強健，有所堪能。果報的相狀是這樣的。因中的智慧達到果的圓滿，叫做般若。因中的福德達到果的圓滿，叫做解脫。因中的果報達到果的圓滿，叫做『法身』。設立的含義是這樣的（這一門結束）。 接下來是第二門，解釋名稱，辨別相狀。關於『法身』的含義，有兩種解釋：一是彰顯原本的法性，成就其身，叫做『法身』；二是以一切諸功德法成就其身，所以叫做『法身』。相狀如何呢？開合不定。
【English Translation】 English version These three agreements are for distinguishing and determining the meaning of Nirvana in general and in particular. The sixth point explains the expedient Nirvana of self-nature purity, which has both complete and incomplete aspects. Regarding the meaning of 'establishment,' there are countless virtues in the essence of Nirvana. Why are these three specifically discussed? There are two explanations: first, three are established in response to different obstacles; second, three are established in response to different causes. Regarding the response to obstacles, there are three types of phenomena in the cycle of birth and death: first, afflictions (kleshas), which are the condition for birth and death; second, karmic actions, which are the cause of birth and death; and third, suffering as retribution, which is the result of birth and death. Among these three, afflictions are the root. Because of afflictions, there is the action of creating karma; because of karma, there is the suffering of retribution. To reverse these three situations, three things are taught. To reverse afflictions, prajna (wisdom) is taught. The light of prajna wisdom can remove the darkness and delusion of afflictions. To reverse karmic causes, liberation (moksha) is taught. Karma can bind, but liberation, without result, can sever it. To reverse the suffering of retribution, the Dharmakaya (the pure body of the Buddha) is taught. The Dharmakaya is pure and free from the suffering of retribution. So, this is how it is explained in relation to obstacles. Regarding the difference in causes, there are three types of causes: first, merit (punya); second, wisdom (jnana); and third, suffering as retribution. As stated in the Bodhisattvabhumi Sutra, among the six perfections (dana, shila, kshanti, virya, dhyana, prajna), the first three are merit, prajna is wisdom, and virya and dhyana are both merit and wisdom. The meaning is as explained above. The eight kinds of pure retributions are called 'retribution.' What are the eight retributions? First, completeness of lifespan, living long and enduring; second, completeness of physical form, having a beautiful appearance; third, completeness of lineage, being born into a noble family; fourth, completeness of freedom, obtaining great wealth and a large retinue, etc.; fifth, completeness of trustworthy speech, one's words being believed by others; sixth, completeness of great power, having precious and superior virtues, great fame, and great wisdom, etc., being respected by others; seventh, completeness of being a (true) man, accomplishing the qualities of a great man; eighth, completeness of strength, having a strong body and being capable. The characteristics of retribution are like this. The wisdom in the cause, reaching the fulfillment of the result, is called prajna. The merit in the cause, reaching the fulfillment of the result, is called liberation. The retribution in the cause, reaching the fulfillment of the result, is called the 'Dharmakaya.' The meaning of establishment is like this (this section ends). Next is the second section, explaining the names and distinguishing the characteristics. Regarding the meaning of 'Dharmakaya,' there are two explanations: first, manifesting the original Dharma-nature, accomplishing its body, is called 'Dharmakaya'; second, accomplishing its body with all the Dharma of virtues, therefore it is called 'Dharmakaya.' What is its form? It is not fixed whether it is open or closed.
。總之唯一。謂一法身。或分為二。謂。真與應。或說為三。法報與應。如地論說。又如七卷金光明中。亦分三種。化身應身及與真身。法報兩佛名為真身。為化眾生示現佛形名為應身。示現種種六道之形說為化身。若準涅槃法報二佛是其真身。王宮現生道樹現成是其應身。依應起化受大眾供是其化身。或復分四。如楞伽說。一應化佛。猶前應身。二功德佛。三智慧佛。此之二種猶前報身。四如如佛。猶前法身。或分為五。謂戒定慧解脫解脫智見。或離為十。如地經說。所謂愿身乃至智身。又華嚴中宣說十佛。亦是十也。何等為十。謂。無著佛乃至第十如意佛等。廣則無量。法等如后三佛章中具廣分別。法身如是。言解脫者。自體無累名為解脫。又免羈縛亦曰解脫。相狀如何。開合不定。總之唯一。謂。三事中一解脫門。或分為二。二有兩門。一有為無為相對分二。一切斷德名曰無為。一切行德同名有為。二心慧分二。於此門中兩義分別。一淺深分別。斷除四住世諦心凈名心解脫。於世諦中一切德脫用心為體。故偏說心斷絕無明真諦慧明名慧解脫。于真諦中一切德脫用慧為主。故偏說慧。如經中說。斷癡慧明斷愛心脫。義當此門。二體用分別。斷離五住性結煩惱真心體凈名心解脫。如涅槃說。故彼文言。永斷一切貪恚
【現代漢語翻譯】 現代漢語譯本 總而言之，解脫的體性是唯一的，指的是一法身（Dharmakaya，佛的法性之身）。或者可以分為二，即真身（Dharmakaya）與應身（Nirmanakaya）。或者說為三，即法身（Dharmakaya）、報身（Sambhogakaya）與應身（Nirmanakaya），如《地論》所說。又如七卷本《金光明經》中，也分三種：化身（化身）、應身（應身）以及真身（真身）。法身和報身兩位佛被稱為真身。爲了化度眾生而示現佛的形相，稱為應身。示現種種六道眾生的形相，稱為化身。如果按照《涅槃經》的說法，法身和報身二佛是其真身。在王宮降生，在菩提樹下成道，是其應身。依靠應身而起化用，接受大眾供養，是其化身。或者又分為四種，如《楞伽經》所說：一、應化佛，類似於前面的應身；二、功德佛；三、智慧佛，這兩種類似於前面的報身；四、如如佛，類似於前面的法身。或者分為五種，即戒（Śīla）、定（Samādhi）、慧（Prajñā）、解脫（Vimukti）、解脫知見（Vimukti-jñāna-darśana）。或者離析為十種，如《地經》所說，即愿身乃至智身。又《華嚴經》中宣說的十佛，也是這十種。是哪十種呢？即無著佛乃至第十如意佛等。廣而言之，則有無量。這些法等，如後面的三佛章中具體廣泛地分別。法身就是這樣。說到解脫，自身沒有累贅，名為解脫。又免除羈絆，也叫做解脫。它的相狀如何呢？開合不定。總而言之，是唯一的，指的是三事中的一個解脫門。或者分為二，二有兩門：一、有為（Saṃskṛta）與無為（Asaṃskṛta）相對分二，一切斷德（消除煩惱的功德）名叫無為，一切行德（修行的功德）都名叫有為。二、心（Citta）與慧（Prajñā）分二。在此門中，有兩種意義的分別：一、淺深分別，斷除四住煩惱，世俗諦的心清凈，名叫心解脫。在世俗諦中，一切功德的解脫以心為體，所以偏說心。斷絕無明，真諦的智慧明瞭，名叫慧解脫。在真諦中，一切功德的解脫以慧為主，所以偏說慧。如經中所說，『斷除愚癡，智慧明瞭；斷除愛慾，心得到解脫』，意義正當此門。二、體用分別，斷離五住地煩惱的根本煩惱，真心體性清凈，名叫心解脫。如《涅槃經》所說，所以那段經文說：『永遠斷除一切貪慾和嗔恚』。
【English Translation】 English version In short, the nature of liberation is unique, referring to the one Dharmakaya (the Dharma body of the Buddha). Or it can be divided into two, namely Dharmakaya (the Body of Essence) and Nirmanakaya (the Body of Transformation). Or it can be said to be three, namely Dharmakaya (the Body of Essence), Sambhogakaya (the Body of Enjoyment), and Nirmanakaya (the Body of Transformation), as stated in the Dashabhumika Sutra. Furthermore, in the seven-fascicle Suvarṇaprabhāsa Sūtra, three types are also distinguished: Nirmanakaya (Transformation Body), Nirmanakaya (Manifestation Body), and Dharmakaya (Essence Body). The Buddhas of Dharmakaya and Sambhogakaya are called the Essence Body. The manifestation of the Buddha's form to transform sentient beings is called the Manifestation Body. The manifestation of various forms of beings in the six realms is called the Transformation Body. According to the Nirvana Sutra, the two Buddhas of Dharmakaya and Sambhogakaya are the Essence Body. Birth in the royal palace and enlightenment under the Bodhi tree are the Manifestation Body. Relying on the Manifestation Body to perform transformations and receiving offerings from the masses is the Transformation Body. Or it can be divided into four types, as stated in the Laṅkāvatāra Sūtra: 1. Nirmanakaya Buddha, similar to the previous Manifestation Body; 2. Merit Buddha; 3. Wisdom Buddha, these two are similar to the previous Sambhogakaya; 4. Tathata Buddha, similar to the previous Dharmakaya. Or it can be divided into five types, namely Śīla (precepts), Samādhi (concentration), Prajñā (wisdom), Vimukti (liberation), and Vimukti-jñāna-darśana (knowledge and vision of liberation). Or it can be analyzed into ten types, as stated in the Dashabhumika Sutra, namely the Body of Vow up to the Body of Wisdom. Furthermore, the ten Buddhas proclaimed in the Avataṃsaka Sūtra are also these ten types. What are these ten types? Namely, the Buddha of Non-attachment up to the tenth, the Buddha of Wish-fulfillment, etc. Broadly speaking, there are countless. These dharmas, etc., are specifically and extensively distinguished in the subsequent chapter on the Three Bodies of the Buddha. Such is the Dharmakaya. Speaking of liberation, being free from burdens is called liberation. Furthermore, being free from bondage is also called liberation. What is its form like? It is uncertain whether it is open or closed. In short, it is unique, referring to one door of liberation among the three matters. Or it can be divided into two, and there are two doors: 1. Saṃskṛta (conditioned) and Asaṃskṛta (unconditioned) are divided into two, all virtues of cessation (merits of eliminating afflictions) are called unconditioned, and all virtues of practice (merits of cultivation) are called conditioned. 2. Citta (mind) and Prajñā (wisdom) are divided into two. Within this door, there are two meanings to distinguish: 1. Distinguishing between shallow and deep, eliminating the four abodes of affliction, the purity of the mind in mundane truth is called mind liberation. In mundane truth, the liberation of all virtues takes the mind as its essence, so mind is emphasized. Cutting off ignorance, the clarity of wisdom in ultimate truth is called wisdom liberation. In ultimate truth, the liberation of all virtues takes wisdom as its main aspect, so wisdom is emphasized. As the sutra says, 'Cutting off ignorance, wisdom becomes clear; cutting off desire, the mind attains liberation,' the meaning is precisely this door. 2. Distinguishing between essence and function, cutting off the fundamental afflictions of the five abodes of afflictions, the pure nature of the true mind is called mind liberation. As the Nirvana Sutra says, therefore that passage states: 'Eternally cutting off all greed and hatred.'
癡等名心解脫。又彼文言。是心本性雖與貪慾瞋癡等覆而不與彼貪等和合。諸佛菩薩永斷貪等名心解脫。故知。就體斷事無知慧用自在名慧解脫。如涅槃說。于彼文中就慧解脫開出五通。明知。就用亦得分三。有為脫中有心有慧通無為脫。是其三也。或分為五。如涅槃說。謂。色解脫及與受想行識解脫。是其五也。遠離生死繫縛五陰得佛自在無礙五陰名為解脫。亦得說六。於此五上加無為法亦得說八。謂。八解脫。義如上辨。或說為百。如涅槃中百句解脫。廣則無量。如華嚴說。言般若者此翻名慧。智慧鑑照故名為慧。相狀如何。開合不定。總之唯一。一如實慧。或分為二。可謂。實智及方便智。義如上釋。又一切智及一切種亦得分二。知一切如名一切智。知一切事名一切種。亦得說三。如地持說。謂。清凈智一切智無礙智是其三也。義如上解。或分為四。謂。我生盡梵行已立所作已辦不受後有。義如后解。又四無礙。亦得分四。義如上釋。亦得說五。謂。五智印。知一切法無常苦空無我寂滅。又如成實所說。五智亦是五也。名字是何。一法住智。知世諦法因緣不壞。二泥洹智。知第一義法性常寂。三者愿智。隨愿自在欲知即知。四無諍智。善隨人心不與他競。五邊際智。于已最後所受報身修隨心。義如上辨。亦得說
【現代漢語翻譯】 現代漢語譯本 癡等（癡迷）名心解脫。又彼文言，是心本性雖與貪慾瞋癡等覆（覆蓋），而不與彼貪等和合。諸佛菩薩永斷貪等，名心解脫。故知，就體斷事，無知慧用自在，名慧解脫。如《涅槃經》說。于彼文中，就慧解脫開出五通。明知，就用亦得分三。有為脫中有心有慧通無為脫，是其三也。或分為五，如《涅槃經》說。謂，色解脫及與受想行識解脫，是其五也。遠離生死繫縛五陰（色、受、想、行、識五種構成個體存在的要素），得佛自在無礙五陰，名為解脫。亦得說六，於此五上加無為法（不依賴因緣和合而存在的法）亦得說八，謂，八解脫。義如上辨。或說為百，如《涅槃經》中百句解脫。廣則無量，如《華嚴經》說。言般若（prajna），此翻名慧（wisdom）。智慧鑑照故名為慧。相狀如何？開合不定。總之唯一，一如實慧。或分為二，可謂，實智及方便智。義如上釋。又一切智及一切種亦得分二。知一切如名一切智，知一切事名一切種。亦得說三，如《地持經》說。謂，清凈智、一切智、無礙智是其三也。義如上解。或分為四，謂，我生盡、梵行已立、所作已辦、不受後有。義如后解。又四無礙，亦得分四。義如上釋。亦得說五，謂，五智印。知一切法無常、苦、空、無我、寂滅。又如《成實論》所說，五智亦是五也。名字是何？一、法住智，知世諦法（世俗諦的法則）因緣不壞。二、泥洹智（涅槃智），知第一義法（最高真理的法則）性常寂。三者愿智，隨愿自在欲知即知。四、無諍智，善隨人心不與他競。五、邊際智，于已最後所受報身修隨心。義如上辨。亦得說
【English Translation】 English version Deluded attachment to fame and mind seeking liberation. Furthermore, the text states that although the fundamental nature of the mind is covered by greed, hatred, and delusion, it does not inherently combine with them. Buddhas and Bodhisattvas permanently sever greed, etc., which is called liberation of the mind. Therefore, it is known that severing afflictions at the level of essence, with unobstructed wisdom and function, is called wisdom liberation (prajna-vimukti). As stated in the Nirvana Sutra. In that text, the five supernormal powers (abhijna) are derived from wisdom liberation. Clearly, in terms of function, it can also be divided into three: conditioned liberation with mind and wisdom, and unconditioned liberation. These are the three. Or it can be divided into five, as stated in the Nirvana Sutra, namely, liberation from form (rupa), and liberation from sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). These are the five. Separating from the bonds of birth and death, the five skandhas (five aggregates), and attaining the unobstructed five skandhas of the Buddha, is called liberation. It can also be said to be six, adding unconditioned dharma (asamskrta dharma) to these five. It can also be said to be eight, namely, the eight liberations. The meaning is as explained above. Or it can be said to be a hundred, such as the hundred phrases of liberation in the Nirvana Sutra. Broadly speaking, it is immeasurable, as stated in the Avatamsaka Sutra. Prajna (wisdom), translated as 'hui' (wisdom). Because intelligence illuminates, it is called wisdom. What is its appearance? Opening and closing are not fixed. In short, it is only one, one true wisdom. Or it can be divided into two, namely, true wisdom and expedient wisdom. The meaning is as explained above. Furthermore, all-knowing wisdom (sarvajna) and knowledge of all kinds (sarvakarajnata) can also be divided into two. Knowing all 'suchness' is called all-knowing wisdom, and knowing all things is called knowledge of all kinds. It can also be said to be three, as stated in the Yogacarabhumi-sastra, namely, pure wisdom, all-knowing wisdom, and unobstructed wisdom. These are the three. The meaning is as explained above. Or it can be divided into four, namely, 'birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more returning to this world'. The meaning will be explained later. Furthermore, the four unhindered knowledges (pratisamvida) can also be divided into four. The meaning is as explained above. It can also be said to be five, namely, the five wisdom seals. Knowing that all dharmas are impermanent (anitya), suffering (duhkha), empty (sunyata), without self (anatman), and quiescent (nirvana). Furthermore, as stated in the Tattvasiddhi-sastra, the five wisdoms are also five. What are their names? First, the wisdom of abiding in dharma (dharma-sthiti-jnana), knowing that the causes and conditions of conventional truth (samvriti-satya) are not destroyed. Second, Nirvana wisdom (nirvana-jnana), knowing that the nature of ultimate truth (paramartha-satya) is always quiescent. Third, wish-fulfilling wisdom (pranidhana-jnana), being free to know whatever one wishes. Fourth, non-contention wisdom (aranajnana), skillfully following people's minds and not competing with others. Fifth, wisdom of the limit (maryada-jnana), cultivating according to one's mind in the last received body of retribution. The meaning is as explained above. It can also be said
六。謂。知諸法無常苦空無我不凈涅槃寂滅。亦得說七。謂。所謂知法知義知足知時知自。涅槃經中亦名知我。又能知眾及知尊卑。通前七也。此之七種始起在因成滿在佛。又涅槃中說佛如來具足八智。謂。知生死無常與苦無我不凈。知涅槃法常樂我凈。是其八也。故彼經言。諸佛如來知一切法無常與苦無我不凈。知非一切常樂我凈。以是義故見性了了。亦得說九。知前八種及第一義。亦得說十。所謂十力。廣則無量。般若如是(此二門竟)。
次辨同異。通而論之此三同體。其猶虛空無礙不動。以同體故諸德聚積悉名法身。又德自體亦名法身。諸德無累。咸稱解脫。諸德明凈齊名般若。同一真心覺知性故。又慧為主。余德慧伴。攝伴從主。通名般若。故地經中就甚微智開出同相及不同相二種解脫。以同體故得成涅槃。故涅槃云。又非別異。故成秘藏。勝鬘亦云。一味等味隨義別分此三異體。異中慧數名為般若。法身解脫進退不定。若說諸佛相好之色以為法身。自余諸德悉名解脫。若當宣說解脫之數而為解脫。自余諸德同名法身。以此別故涅槃宣說。有法名義俱異。其猶十號及三寶等。同異如是(此三門竟)。
次明三事有成涅槃不成涅槃。于中初先大小相對明成不成。後偏就大明成不成。大小相對者。
【現代漢語翻譯】 現代漢語譯本 六、所謂知曉諸法無常、苦、空、無我、不凈、涅槃寂滅，也可以說有七種智慧。即知法、知義、知足、知時、知自（在《涅槃經》中也稱為知我），又能知大眾以及知尊卑。連同前面的七種智慧，總共七種。這七種智慧的起始在於因地，圓滿在於佛果。另外，《涅槃經》中說佛如來具足八種智慧，即知生死無常與苦、無我、不凈，知涅槃法常、樂、我、凈，這是八種智慧。所以該經說，諸佛如來知曉一切法無常與苦、無我、不凈，知非一切常、樂、我、凈。因為這個緣故，見性明瞭。也可以說有九種智慧，即知曉前面的八種以及第一義。也可以說有十種智慧，即所謂的十力（Dasabala）。廣而言之，智慧是無量的。般若（Prajna）就是這樣（以上是關於法身、解脫、般若二門的辨析）。 接下來辨別同異。總的來說，這三者是同體的，就像虛空一樣，沒有障礙，不動搖。因為同體的緣故，一切功德聚集都稱為法身（Dharmakaya）。又功德的自體也稱為法身。一切功德沒有累贅，都稱為解脫（Moksha）。一切功德光明清凈，都稱為般若。因為同一真心覺知的本性。又智慧是主要的，其餘功德是智慧的伴侶。攝取伴侶而從屬於主要者，總稱為般若。所以《地經》中就甚深微妙的智慧開出同相和不同相兩種解脫。因為同體的緣故，得以成就涅槃（Nirvana）。所以《涅槃經》說，又不是別異的，所以成就秘藏。《勝鬘經》也說，一味、等味，隨義理不同而分別。這三者是異體的，在異體中，智慧的體數名為般若，法身和解脫進退不定。如果說諸佛的相好之色作為法身，其餘一切功德都名為解脫。如果宣說解脫的體數而作為解脫，其餘一切功德都同名為法身。因為這種區別，《涅槃經》宣說，有法在名稱和意義上都不同，就像十號（Dasatathagata）以及三寶（Triratna）等。同異就是這樣（以上是關於法身、解脫、般若三門的辨析）。 接下來闡明三種事物有成就涅槃和不成就涅槃。其中首先大小相對地闡明成就與不成就，然後偏重於大乘闡明成就與不成就。大小相對而言：
【English Translation】 English version Six, it is said that knowing all dharmas are impermanent, suffering, empty, without self, impure, and that Nirvana is tranquil and extinct, can also be said to be seven kinds of wisdom. Namely, knowing the Dharma (law), knowing the meaning, knowing contentment, knowing the time, knowing oneself (also called knowing the self in the 'Nirvana Sutra'), and also being able to know the masses and knowing the honorable and the humble. Together with the previous seven kinds of wisdom, there are a total of seven. The beginning of these seven kinds of wisdom lies in the causal ground, and the fulfillment lies in the Buddha fruit. In addition, the 'Nirvana Sutra' says that the Buddha Tathagata is fully endowed with eight kinds of wisdom, namely, knowing that birth and death are impermanent and suffering, without self, impure, and knowing that the Dharma of Nirvana is permanent, blissful, with self, and pure, these are the eight kinds of wisdom. Therefore, the sutra says that all Buddhas Tathagatas know that all dharmas are impermanent and suffering, without self, impure, and know that not all are permanent, blissful, with self, and pure. Because of this reason, the seeing of the nature is clear. It can also be said that there are nine kinds of wisdom, namely, knowing the previous eight kinds and the first meaning. It can also be said that there are ten kinds of wisdom, namely, the so-called Ten Powers (Dasabala). Broadly speaking, wisdom is immeasurable. Prajna (wisdom) is like this (the above is the analysis of the two gates of Dharmakaya, Moksha, and Prajna). Next, distinguish the similarities and differences. Generally speaking, these three are of the same essence, just like empty space, without obstruction, unmoving. Because of the same essence, all accumulated merits are called Dharmakaya (Dharma Body). Also, the self-nature of merit is also called Dharmakaya. All merits are without encumbrances, all are called Moksha (Liberation). All merits are bright and pure, all are called Prajna. Because of the same true mind's nature of awareness. Also, wisdom is the main one, and the remaining merits are companions of wisdom. Taking in the companions and belonging to the main one, it is generally called Prajna. Therefore, the 'Earth Sutra' opens up two kinds of liberation, the same aspect and the different aspect, based on the profound and subtle wisdom. Because of the same essence, Nirvana (Extinction) can be achieved. Therefore, the 'Nirvana Sutra' says, it is not different, so the secret treasure is achieved. The 'Shrimala Sutra' also says, one taste, equal taste, distinguished according to different meanings. These three are of different essences, in the different essences, the number of wisdom is called Prajna, Dharmakaya and Moksha are uncertain in advancing and retreating. If the colors of the features and marks of the Buddhas are said to be the Dharmakaya, then all other merits are called Moksha. If the number of Moksha is declared as Moksha, then all other merits are called Dharmakaya. Because of this distinction, the 'Nirvana Sutra' declares that there are dharmas that are different in name and meaning, just like the Ten Titles (Dasatathagata) and the Three Jewels (Triratna), etc. The similarities and differences are like this (the above is the analysis of the three gates of Dharmakaya, Moksha, and Prajna). Next, clarify that there are three things that achieve Nirvana and do not achieve Nirvana. Among them, first, the large and small are relatively clarified to explain achievement and non-achievement, and then the Mahayana is emphasized to clarify achievement and non-achievement. Relatively speaking of large and small:
大乘三事得成涅槃。小乘不成。何故如是。釋有五義。一有無分別。小乘三事體是有法。小乘涅槃體是無法。有無別體故不相成。大乘三事體是有法。大乘涅槃亦是有法。有義相扶故得相成。二常無常相對分別。小乘事體是無常。小乘涅槃體是其常。常無常異故不相成。大乘三事體性是常。大乘涅槃體亦是常。常義相順故得相成。此前兩門義有文無。第三同體異體分別。小乘三事體性各別。所以不成。體云何別。小乘法中宣說慧數以為般若。解脫之數名為解脫。自余諸德名為法身。此等心法體性各別。以體別故守性不寂。性不寂故不成涅槃。大乘三事同體義分。其猶虛空無礙不動。以同體故緣起相成。無有一法別守自性。無別性故德體寂滅。以體寂故得成涅槃。故涅槃云。又非別異故成涅槃。四併不併相對分別。小乘三事心心數法同時別體。別體並故不成涅槃。大乘三事同時同體同一真心。隨義以分。以同體故不名為並。以不併故得成涅槃。故涅槃云。如世伊字三點。若並則不得成不併乃成。涅槃如是。五縱不縱相對分別。小乘三事性雖同時用有先後。名之為縱。別體而縱不成涅槃。大乘三事同體同時用無先後。所以非縱。以非縱故得成涅槃。故涅槃云。如世伊字三點。若縱則不得成非縱乃成。涅槃如是。此後三義涅
【現代漢語翻譯】 現代漢語譯本 大乘的三事（三種修行：般若（Prajna，智慧）、解脫（Moksha，從輪迴中解脫）、法身（Dharmakaya，佛的法性之身））能夠成就涅槃（Nirvana，解脫和覺悟的狀態），而小乘不能成就。為什麼會這樣呢？解釋有五種含義： 第一，有和無的分別。小乘的三事本體是有法（有為法），小乘的涅槃本體是無法（無為法）。有和無的本體不同，所以不能相互成就。大乘的三事本體是有法，大乘的涅槃也是有法。有義相互扶持，所以能夠相互成就。 第二，常和無常的相對分別。小乘的事體是無常，小乘的涅槃本體是常。常和無常不同，所以不能相互成就。大乘的三事體性是常，大乘的涅槃本體也是常。常義相互順應，所以能夠相互成就。以上兩種含義只有意義，沒有明確的經文依據。 第三，同體和異體的分別。小乘的三事體性各自不同，所以不能成就涅槃。體性如何不同呢？小乘的教法中宣說慧數（智慧的類別）是般若，解脫之數名為解脫，其餘的功德名為法身。這些心法的體性各自不同。因為體性不同，所以執守自性而不寂滅。因為自性不寂滅，所以不能成就涅槃。大乘的三事是同體而意義有分別，就像虛空一樣無礙不動。因為是同體，所以緣起而相互成就。沒有一法單獨執守自己的體性。因為沒有單獨的體性，所以功德的本體寂滅。因為本體寂滅，所以能夠成就涅槃。所以《涅槃經》說：『又不是別異，所以成就涅槃。』 第四，並和不併的相對分別。小乘的三事，心和心數法（心理活動）同時存在但本體各別。因為本體各別而並列，所以不能成就涅槃。大乘的三事同時同體，是同一個真心。隨著意義而有分別。因為是同體，所以不稱為並列。因為不併列，所以能夠成就涅槃。所以《涅槃經》說：『如同世間的「伊」字三點，如果並列就不能成立，不併列才能成立。涅槃也是這樣。』 第五，縱和不縱的相對分別。小乘的三事，體性雖然同時，但作用有先後，這叫做縱。本體各別而有先後，不能成就涅槃。大乘的三事同體同時，作用沒有先後，所以不是縱。因為不是縱，所以能夠成就涅槃。所以《涅槃經》說：『如同世間的「伊」字三點，如果縱向排列就不能成立，非縱向排列才能成立。涅槃也是這樣。』這後面的三種含義，《涅槃經》
【English Translation】 English version The three matters (three practices: Prajna (wisdom), Moksha (liberation from samsara), Dharmakaya (the Dharma body of the Buddha)) of the Mahayana can accomplish Nirvana (the state of liberation and enlightenment), but the Hinayana cannot. Why is this so? There are five meanings to explain this: First, the distinction between existence and non-existence. The substance of the three matters of the Hinayana is existent dharma (conditioned dharma), and the substance of Nirvana of the Hinayana is non-existent dharma (unconditioned dharma). Because the substances of existence and non-existence are different, they cannot accomplish each other. The substance of the three matters of the Mahayana is existent dharma, and the Nirvana of the Mahayana is also existent dharma. The meanings of existence support each other, so they can accomplish each other. Second, the relative distinction between permanence and impermanence. The substance of the matters of the Hinayana is impermanent, and the substance of Nirvana of the Hinayana is permanent. Because permanence and impermanence are different, they cannot accomplish each other. The nature of the three matters of the Mahayana is permanent, and the substance of Nirvana of the Mahayana is also permanent. The meanings of permanence are in accordance with each other, so they can accomplish each other. The above two meanings only have significance, without clear scriptural basis. Third, the distinction between same substance and different substances. The nature of the three matters of the Hinayana are each different, so they cannot accomplish Nirvana. How are the substances different? The Hinayana teachings proclaim that the categories of wisdom are Prajna, the categories of liberation are called Moksha, and the remaining merits are called Dharmakaya. The nature of these mental dharmas are each different. Because the substances are different, they cling to their own nature and are not tranquil. Because their nature is not tranquil, they cannot accomplish Nirvana. The three matters of the Mahayana are of the same substance but have different meanings, just like space, which is unobstructed and unmoving. Because they are of the same substance, they arise dependently and accomplish each other. There is no single dharma that clings to its own nature. Because there is no separate nature, the substance of merits is extinguished. Because the substance is extinguished, they can accomplish Nirvana. Therefore, the Nirvana Sutra says: 'Moreover, it is not different, so Nirvana is accomplished.' Fourth, the relative distinction between being together and not being together. In the Hinayana, the three matters, mind and mental activities, exist simultaneously but have separate substances. Because the substances are separate and juxtaposed, they cannot accomplish Nirvana. The three matters of the Mahayana are simultaneous and of the same substance, which is the same true mind. They are distinguished according to meaning. Because they are of the same substance, they are not called juxtaposed. Because they are not juxtaposed, they can accomplish Nirvana. Therefore, the Nirvana Sutra says: 'It is like the three dots of the letter 'i' in the world. If they are juxtaposed, they cannot be established; only if they are not juxtaposed can they be established. Nirvana is also like this.' Fifth, the relative distinction between longitudinal and non-longitudinal. In the Hinayana, although the nature of the three matters is simultaneous, their functions have a sequence, which is called longitudinal. Separate substances with a sequence cannot accomplish Nirvana. The three matters of the Mahayana are of the same substance and simultaneous, and their functions have no sequence, so they are not longitudinal. Because they are not longitudinal, they can accomplish Nirvana. Therefore, the Nirvana Sutra says: 'It is like the three dots of the letter 'i' in the world. If they are arranged longitudinally, they cannot be established; only if they are arranged non-longitudinally can they be established. Nirvana is also like this.' These last three meanings, the Nirvana Sutra
槃如是。此後三義涅槃具辨。大小相對辨之略爾。次就大乘明成不成。別有四義。一真妄分別。直就大中。緣修三事體妄不真不成涅槃。真德三事乃成涅槃。於此門中但令是真莫問性凈方便應化悉成涅槃。二真應分別。直就向前真德之中。有真有應。應化三事相同小乘。無常遷變不成涅槃。以不成故終須息滅。真德三事方成涅槃。以真成故終須入中。故經說言。我今安住如是三法名入涅槃。三性凈方便相對分別。如涅槃說。方便三事悉是菩提。性凈三事悉名涅槃。方便三事是菩提故不成涅槃。故涅槃云。如來之身亦非涅槃。解脫之法亦非涅槃。摩訶般若亦非涅槃。性凈三事是涅槃故得成涅槃。四就性凈三事之中。總別則不成。總收則成。如世伊字三點。別分則不成伊。三點合聚乃得成伊。此亦如是。別分事隔。所以不成。總攝圓具。所以得成。成不成義辨之云爾(此四門竟)。
次將攝三事約對涅槃分定總別。有人定說。涅槃定總。三事定別。此則不然。論總皆總。論別斯別。以皆總故涅槃為門統攝三事皆成涅槃。法身為門統收涅槃解脫般若皆成法身。良以涅槃成法身故。華嚴經中宣說。十身涅槃入中名為法身。又彼經中宣說。十佛涅槃入中名涅槃佛。解脫般若成法身義在可知。解脫為門涅槃法身及與般若皆成
【現代漢語翻譯】 現代漢語譯本： 槃如是（Panru是梵文，意為「智慧」）。此後，三種涅槃的含義得到詳細辨析。大小乘相對比照，略述如上。接下來，就大乘佛教闡明成就與否，另有四種含義。一、真妄分別。直接就大乘中，緣、修、三事（指因緣、修行、果報三事）的體性是虛妄不真實的，不能成就涅槃。真德三事（指真實功德的三種體現）才能成就涅槃。在此門中，只要是真實的，不論是性凈（自性清凈）、方便（善巧方法）、應化（應化身），都能成就涅槃。二、真應分別。直接就前面的真德之中，有真有應。應化三事與小乘相同，無常遷變，不能成就涅槃。因為不能成就，最終必須息滅。真德三事才能成就涅槃。因為真實成就，最終必須入于中道。所以經書說：『我現在安住于這三種法，名為入涅槃。』三、性凈方便相對分別。如《涅槃經》所說，方便三事都是菩提（覺悟），性凈三事都名為涅槃。方便三事是菩提，所以不能成就涅槃。所以《涅槃經》說：『如來的身體也不是涅槃，解脫的法也不是涅槃，摩訶般若（大智慧）也不是涅槃。』性凈三事是涅槃，所以能夠成就涅槃。四、就性凈三事之中，總體和分別則不能成就，總體收攝才能成就。如世間的『伊』字三點，分別來看不能成為『伊』字，三點合聚才能成為『伊』字。此理也是這樣，分別則事相隔離，所以不能成就；總體收攝圓滿具備，所以能夠成就。成就與否的含義辨析如上（這四門結束）。 接下來，將攝三事（指法身、般若、解脫三事）與涅槃相對比，分定總體和分別。有人認為，涅槃一定是總體，三事一定是分別。這則不然。論總體，都是總體；論分別，就是分別。因為都是總體，所以涅槃作為門徑，統攝三事都能成就涅槃。法身作為門徑，統收涅槃、解脫、般若都能成就法身。正是因為涅槃成就法身。《華嚴經》中宣說，十身涅槃入于中道名為法身。又那部經中宣說，十佛涅槃入于中道名涅槃佛。解脫、般若成就法身的含義可以知道。解脫作為門徑，涅槃、法身以及般若都能成就解脫。
【English Translation】 English version: Panru (Panru in Sanskrit, meaning 'wisdom') is like this. Hereafter, the three meanings of Nirvana are fully distinguished. The comparison between the Mahayana and Hinayana is briefly described above. Next, regarding the accomplishment or non-accomplishment in Mahayana Buddhism, there are four other meanings. First, the distinction between truth and falsehood. Directly in the Mahayana, the nature of the three things of cause, practice, and result (referring to the three things of cause, practice, and retribution) is false and untrue, and Nirvana cannot be achieved. Only the three things of true virtue (referring to the three manifestations of true merit) can achieve Nirvana. In this gate, as long as it is true, regardless of whether it is self-nature purity (self-nature purity), skillful means (skillful methods), or manifested transformation (manifested transformation body), all can achieve Nirvana. Second, the distinction between truth and response. Directly in the true virtue mentioned earlier, there is truth and response. The three things of manifested transformation are the same as in Hinayana, impermanent and changing, and Nirvana cannot be achieved. Because it cannot be achieved, it must eventually cease. Only the three things of true virtue can achieve Nirvana. Because of true achievement, it must eventually enter the Middle Way. Therefore, the scriptures say: 'I now abide in these three dharmas, which is called entering Nirvana.' Third, the relative distinction between self-nature purity and skillful means. As the 'Nirvana Sutra' says, the three things of skillful means are all Bodhi (enlightenment), and the three things of self-nature purity are all called Nirvana. The three things of skillful means are Bodhi, so they cannot achieve Nirvana. Therefore, the 'Nirvana Sutra' says: 'The body of the Tathagata is not Nirvana, the Dharma of liberation is not Nirvana, and Maha Prajna (great wisdom) is not Nirvana.' The three things of self-nature purity are Nirvana, so they can achieve Nirvana. Fourth, within the three things of self-nature purity, totality and separation cannot achieve, but total collection can achieve. Like the three dots of the letter '伊' in the world, viewed separately they cannot form the letter '伊', but the three dots combined can form the letter '伊'. This principle is also like this, separation isolates the phenomena, so it cannot achieve; total collection is complete and fully equipped, so it can achieve. The meaning of achievement or non-achievement is distinguished as above (these four gates are finished). Next, comparing the three collected things (referring to the three things of Dharmakaya, Prajna, and Liberation) with Nirvana, determining the totality and separation. Some people think that Nirvana must be the totality, and the three things must be separate. This is not the case. Speaking of totality, they are all totality; speaking of separation, they are separate. Because they are all totality, Nirvana as a gateway, collecting the three things can all achieve Nirvana. Dharmakaya as a gateway, collecting Nirvana, Liberation, and Prajna can all achieve Dharmakaya. It is precisely because Nirvana achieves Dharmakaya. The 'Avatamsaka Sutra' proclaims that the Nirvana of the ten bodies entering the Middle Way is called Dharmakaya. Also, that sutra proclaims that the Nirvana of the ten Buddhas entering the Middle Way is called Nirvana Buddha. The meaning of Liberation and Prajna achieving Dharmakaya can be known. Liberation as a gateway, Nirvana, Dharmakaya, and Prajna can all achieve Liberation.
解脫。如涅槃中百句解脫有德皆收。般若為門統攝諸德皆成般若。故地經中說佛微智。于中開出二種涅槃及一切德。總相如是。隨別分之莫不是別。以是別故涅槃宣說。名義俱異。其猶十及三寶等。言名異者。涅槃法身解脫般若四種各別。言義異者。涅槃寂滅義。法身是體義。又亦聚積義。解脫無累義。般若鑑照義。故云義異。又復分相。斷德是涅槃。色報是法身。智慧是般若。余德是解脫。是故皆別。問曰。前總今何故別。辨義有二。一分相門。諸德皆別。二攝相門。諸德相成一切皆總。攝相有二。一攝同義。一切德上有寂滅義。收為涅槃。有其體義。有積聚義。攝為法身。有絕縛義。有無累義。說為解脫。有照鑒義。有覺知義。故為般若。二攝別義。具攝三事以成涅槃。是義云何。若無法身苦報不盡。何成涅槃。若無解脫業結不除。何成涅槃。若無般若闇惑不滅不成涅槃。故具一切方成涅槃。具攝一切以成法身。是義云何。若無涅槃生死不滅。何名法身。若無解脫結縛不盡不成法身。若無般若闇惑不除不成法身。要具一切方成法身。故攝諸義以成法身。具攝諸義共成解脫。是義云何。若無涅槃生死不滅不成解脫。若無法身苦報不盡不成解脫。若無般若闇惑不除不成解脫。故具一切方成解脫。又攝諸義共成般若。是
義云何。若無涅槃諸過不滅。何成般若。若無法身垢障為體。何成般若。若無解脫纏縛不離不成般若。故具一切方成般若。涅槃三事總別既然。自余行德總別例爾(此五門竟)。
次明性凈方便涅槃有具不具。分別有三。一性凈涅槃明具三事方便不論。何故而然。性凈涅槃顯本真心。以之為體。真心體是諸功德性。故具三事。方便涅槃體是斷結數滅無為數滅法。故無三事。二方便涅槃明三事。性凈不辨。如地經說。何故如是。方便涅槃治斷而得。對治生死煩惱業苦。三事相分故說三事。性凈涅槃體如一味三相不顯。故不說三。三就實通論。性凈方便齊具三事。是義云何。法身有二。一法性身。本隱今顯。如勝鬘說。如來之藏顯為法身。維摩經說。觀身實相。觀佛亦然。如是等也。二實報身。方便修生。其法性身性凈所收。實報身者方便所攝。般若亦二。一性照般若。亦名證智。是義云何。真識之心本性清凈。而為妄染之所覆蔽。相似不凈。后息妄染彼心始顯。始顯真心如其本性內明法界。說之以為性照般若。由稱本性故名證智。二觀照般若。亦名教智。是義云何。緣觀對治熏發真心。令真心中智德隨生。所生智德明照諸法。說之以為觀照般若。即此觀照藉教修起。故名教智。又此智粗可以言論。又能起說。亦名
【現代漢語翻譯】 現代漢語譯本：什麼是『義』呢？如果不存在涅槃，那麼各種過失就無法滅除，又如何成就般若智慧呢？如果法身以垢障為本體，又如何成就般若智慧呢？如果沒有解脫，就無法脫離纏縛，又如何成就般若智慧呢？因此，具備一切才能成就般若智慧。涅槃的三件事（法身、般若、解脫）總體和個別的關係既然如此，其餘的修行功德，其總體和個別的關係也可以依此類推。（以上是五個方面的闡述。）
接下來闡明性凈涅槃和方便涅槃，有具備三事和不具備三事之分。具體分為三種情況：第一種是性凈涅槃，闡明具備三事，不討論方便。為什麼這樣說呢？性凈涅槃顯現的是本來的真心，以真心作為本體。真心本體是各種功德的本性，所以具備三事。方便涅槃的本體是斷除煩惱的結果，是數滅無為法，所以不具備三事。第二種是方便涅槃，闡明具備三事，不辨析性凈涅槃。如《地經》所說。為什麼這樣呢？方便涅槃是通過修治斷除而獲得的，針對的是生死的煩惱、業和痛苦，三事（法身、般若、解脫）的相狀分明，所以說具備三事。性凈涅槃的本體如同一味，三相不明顯，所以不說具備三事。第三種是就真實情況而言，性凈涅槃和方便涅槃都具備三事。這是什麼意思呢？法身有兩種：一是法性身，本來隱藏，現在顯現，如《勝鬘經》所說，如來之藏顯現為法身。《維摩經》說，觀察自身實相，觀察佛也是這樣。等等。二是實報身，通過方便修行而生。法性身屬於性凈涅槃所包含，實報身屬於方便涅槃所包含。般若也有兩種：一是性照般若，也叫證智。這是什麼意思呢？真識之心本來清凈，卻被虛妄的染污所覆蓋，看起來不乾淨。後來息滅虛妄的染污，真心才開始顯現。開始顯現的真心如其本性，內在明照法界，稱之為性照般若。因為符合本性，所以叫做證智。二是觀照般若，也叫教智。這是什麼意思呢？通過緣觀對治，熏習啓發真心，使真心中智慧的功德隨之產生。所產生的智慧功德明照諸法，稱之為觀照般若。這種觀照般若憑藉教法修習而生起，所以叫做教智。而且這種智慧比較粗淺，可以用言語表達，也能用來講解，也叫做
【English Translation】 English version: What is the meaning of '義' (yi, meaning)? If there is no Nirvana (涅槃), then the various faults cannot be extinguished, how can Prajna (般若) be achieved? If the Dharmakaya (法身) takes defilements and obstructions as its substance, how can Prajna be achieved? If there is no liberation (解脫), one cannot be free from entanglement and bondage, how can Prajna be achieved? Therefore, possessing everything is necessary to achieve Prajna. Since the overall and individual relationship of the three aspects of Nirvana (Dharmakaya, Prajna, and Liberation) is like this, the overall and individual relationship of other virtuous practices can be inferred accordingly. (This concludes the five aspects.)
Next, it will be clarified that both Svabhavasuddha Nirvana (性凈涅槃) and Upaya Nirvana (方便涅槃) have the distinction of possessing or not possessing the three aspects. Specifically, there are three situations: The first is Svabhavasuddha Nirvana, which clarifies the possession of the three aspects and does not discuss Upaya. Why is this so? Svabhavasuddha Nirvana reveals the original true mind, taking it as its substance. The substance of the true mind is the nature of all merits, so it possesses the three aspects. The substance of Upaya Nirvana is the result of cutting off afflictions, it is Samkhyanirodha Asamskrta Dharma (數滅無為法), so it does not possess the three aspects. The second is Upaya Nirvana, which clarifies the possession of the three aspects and does not distinguish Svabhavasuddha Nirvana. As stated in the Dasabhumika Sutra (地經). Why is this so? Upaya Nirvana is obtained through cultivation and elimination, targeting the afflictions, karma, and suffering of Samsara (生死). The characteristics of the three aspects (Dharmakaya, Prajna, and Liberation) are distinct, so it is said to possess the three aspects. The substance of Svabhavasuddha Nirvana is like a single flavor, and the three aspects are not obvious, so it is not said to possess the three aspects. The third is, in terms of the actual situation, both Svabhavasuddha Nirvana and Upaya Nirvana possess the three aspects. What does this mean? There are two types of Dharmakaya: one is Dharmata-kaya (法性身), which is originally hidden and now revealed, as stated in the Srimala Sutra (勝鬘經), the Tathagatagarbha (如來之藏) is revealed as the Dharmakaya. The Vimalakirti Sutra (維摩經) says, 'Observe the true nature of the body, and observe the Buddha in the same way.' And so on. The second is Sambhogakaya (實報身), which is born through Upaya cultivation. The Dharmata-kaya is included in Svabhavasuddha Nirvana, and the Sambhogakaya is included in Upaya Nirvana. There are also two types of Prajna: one is Svabhavaprakasa Prajna (性照般若), also called Jnana (證智). What does this mean? The mind of true consciousness is originally pure, but it is covered by false defilements, appearing impure. Later, when the false defilements cease, the true mind begins to manifest. The true mind that begins to manifest illuminates the Dharmadhatu (法界) internally according to its original nature, and it is called Svabhavaprakasa Prajna. Because it conforms to the original nature, it is called Jnana. The second is Vikalpa Prajna (觀照般若), also called Upadesa Jnana (教智). What does this mean? Through the antidote of contemplation, the true mind is inspired, causing the merit of wisdom in the true mind to arise accordingly. The merit of wisdom that arises illuminates all Dharmas, and it is called Vikalpa Prajna. This Vikalpa Prajna arises through the cultivation of teachings, so it is called Upadesa Jnana. Moreover, this wisdom is relatively coarse and can be expressed in words, and it can also be used to explain, it is also called
教智。性照般若性凈所收。觀照般若方便所攝。解脫亦二。一自性解脫。亦得名為性凈解脫。直說之心本性雖凈而妄隱說為繫縛。后除妄染彼性出累名性解脫。又得脫已返望惑染。從來不有今非始凈。故亦名為自性解脫。二方便解脫。亦得名為凈相解脫。教行功德本無今有方便修生。修生之德絕離染縛。說之以為方便解脫。自性解脫性凈所收。方便解脫方便所攝。故二涅槃齊具三事。次增說四。四有兩門。一就體分四。二就義辨四。就體分者。方便涅槃有其二種。一是斷德。除一切煩惱業苦無為寂滅。二是行德。具足法身解脫般若一切種德。性凈涅槃亦有二種。一是斷德。證法本寂無相可起。故經說言。諸佛如來不生煩惱名大涅槃。又經說言。於十三相不取相貌。是名為寂滅真事。如此真諦名為斷德。十三相者。如涅槃經聖行中說。所謂色聲香味觸相生住滅相男相女相苦樂及與不苦樂相。二是行德。真識之心從緣始顯。始顯真心說之以為一切種德。名為行德。體別如是。隨義四者。謂。常樂我凈之德。辨此四義略有五門。一明建立。二釋名辨相。三明同異。四論通局。五明大小有具不具。言建立者。大涅槃中義別塵算。今以何故偏說此四。蓋乃且據一門言。于中略以五義建立。一對除四患。二翻四倒。三治四障。四斷
【現代漢語翻譯】 現代漢語譯本 教智（教法和智慧）。性照般若（以自性之光照亮）為性凈（自性清凈）所包含。觀照般若（以觀照之光照亮）為方便（善巧方法）所攝取。解脫也有兩種。一是自性解脫，也稱為性凈解脫。直接說，心的本性雖然清凈，但被妄念所遮蔽，所以說是被繫縛。後來去除妄念的染污，那個本性脫離了束縛，稱為性解脫。又，得到解脫后，回頭看那些迷惑和染污，本來就沒有，現在也不是新出現的清凈。所以也稱為自性解脫。二是方便解脫，也稱為凈相解脫。教法、修行和功德，本來沒有，現在通過方便修習而產生。修習產生的功德，完全脫離了染污和束縛，所以稱為方便解脫。自性解脫為性凈所包含，方便解脫為方便所攝取。所以兩種涅槃都具備這三種要素。 接下來增加到四種。四種有兩種分類。一是就本體來分四種，二是就意義來辨別四種。就本體來分，方便涅槃有兩種。一是斷德（斷除的功德），斷除一切煩惱、業和痛苦，達到無為寂滅的境界。二是行德（修行的功德），具足法身、解脫和般若等一切功德。性凈涅槃也有兩種。一是斷德，證悟到法的本性是寂靜的，沒有現象可以生起。所以經中說：『諸佛如來不生煩惱，名為大涅槃。』又經中說：『對於十三種現象不執取其相貌，這稱為寂滅真諦。』這樣的真諦稱為斷德。十三相是指，如《涅槃經·聖行品》中所說的，即色、聲、香、味、觸相，生、住、滅相，男相、女相，苦、樂以及不苦不樂相。二是行德，真識之心從因緣而開始顯現。開始顯現的真心，可以稱為一切種德，稱為行德。本體的差別是這樣的。從意義上來說的四種，是指常、樂、我、凈的功德。辨別這四種意義，大概有五個方面。一是說明建立的理由，二是解釋名稱和辨別相狀，三是說明相同和不同之處，四是討論普遍性和侷限性，五是說明大小乘是否都具備。說到建立的理由，在大涅槃中，意義的差別多如塵沙。現在為什麼偏偏說這四種呢？大概只是根據一個方面來說。其中略微用五個理由來建立。一是針對去除四種過患，二是翻轉四種顛倒，三是治理四種障礙，四是斷除
【English Translation】 English version Teaching and Wisdom (teachings and wisdom). The illuminating nature of Prajna (wisdom that illuminates) is contained within the purity of inherent nature (self-nature purity). The contemplative nature of Prajna is encompassed by skillful means (expedient methods). Liberation is also twofold. First, self-nature liberation, also known as inherently pure liberation. Directly speaking, although the mind's inherent nature is pure, it is obscured by delusion, hence described as being bound. Later, removing the defilement of delusion, that nature escapes bondage, called self-nature liberation. Furthermore, having attained liberation, looking back at those delusions and defilements, they never existed originally, and it is not a newly arisen purity now. Therefore, it is also called self-nature liberation. Second, expedient liberation, also known as pure aspect liberation. Teachings, practice, and merit, originally non-existent, are now produced through expedient cultivation. The merit produced through cultivation completely separates from defilement and bondage, hence described as expedient liberation. Self-nature liberation is contained within inherent purity, and expedient liberation is encompassed by skillful means. Therefore, both types of Nirvana possess these three elements equally. Next, increasing to four types. The four types have two classifications. First, dividing into four types based on substance; second, distinguishing four types based on meaning. Based on substance, expedient Nirvana has two types. First, the virtue of cessation (the merit of cessation), ceasing all afflictions, karma, and suffering, attaining the unconditioned and quiescent state. Second, the virtue of practice (the merit of practice), possessing all virtues such as Dharmakaya (Dharma body), liberation, and Prajna. Inherent purity Nirvana also has two types. First, the virtue of cessation, realizing that the nature of Dharma is inherently quiescent, with no phenomena arising. Therefore, the sutra says: 'The Buddhas and Tathagatas do not generate afflictions, called Great Nirvana.' Also, the sutra says: 'Not grasping the appearances of the thirteen characteristics, this is called the quiescent true reality.' Such true reality is called the virtue of cessation. The thirteen characteristics refer to, as mentioned in the 'Sacred Conduct' chapter of the Nirvana Sutra, namely the characteristics of form, sound, smell, taste, touch, the characteristics of arising, abiding, ceasing, the characteristics of male, female, the characteristics of suffering, pleasure, and neither suffering nor pleasure. Second, the virtue of practice, the mind of true consciousness begins to manifest from conditions. The true mind that begins to manifest can be called all kinds of virtues, called the virtue of practice. The difference in substance is like this. The four types in terms of meaning refer to the virtues of permanence, bliss, self, and purity. Distinguishing these four meanings roughly has five aspects. First, explaining the reason for establishing them; second, explaining the names and distinguishing the characteristics; third, explaining the similarities and differences; fourth, discussing universality and limitations; fifth, explaining whether the Great and Small Vehicles both possess them. Speaking of the reason for establishing them, in the Great Nirvana, the differences in meaning are as numerous as dust particles. Why are these four specifically mentioned now? It is probably just based on one aspect. Among them, five reasons are briefly used to establish them. First, targeting the removal of four faults; second, reversing four inversions; third, governing four obstacles; fourth, severing
四過。五酬四因。除四患者。生死法中有無常苦無我不凈四種大患。斷除彼故宣說涅槃常樂我凈。翻四倒者。聲聞之由觀生死是無常苦無我不凈。謂佛亦爾。遂起四倒。翻對彼故宣說涅槃常樂我凈。治四障者。如寶性論說。障有四種。一者緣相。謂。無明地障佛真凈。對除彼故說佛真凈。二者因相。謂。無漏業障真我。對除彼故說佛真我。三者生相。謂。意生身。以是意生苦陰身故障佛真樂。除彼障故說佛真樂。四者壞相。謂。變易死障佛真常。對除彼故說佛真常。此等皆就變易因果而說其障。理實通障。隨相且分。斷四過者如寶性說。一闡提謗法障佛真凈。對治彼故說佛真凈。二外道著我障佛真我。對除彼故說佛真我。三聲聞畏苦障佛真樂。對除彼說佛真樂。四辟支舍心舍諸眾生疾求取滅障佛真常。對除彼故說佛真常。翻四因者如寶性論說。因有四種。信心般若三昧大悲。以修信心對除向前闡提謗法得佛真凈。以修般若破除向前外道著我得佛真我。以修三昧甚深空定破除聲聞畏苦之心得佛真樂。以修大悲常隨眾生對治向前辟支舍心得佛真常。因別無量。且據斯分。建立如是(此一門竟)。
次第二門釋名辨相。所言常者。體恒不變目之為常。又復隨緣化用不絕亦名為常。如涅槃說。假使烏與鴟同共一樹棲猶如
【現代漢語翻譯】 現代漢語譯本 四過：指斷除四種過失。 五酬四因：指用五種方法來酬報四種原因。 除四患者：爲了去除四種患者。生死之法中有無常、苦、無我、不凈四種大的禍患。爲了斷除這些禍患，所以宣說涅槃的常、樂、我、凈。 翻四倒者：聲聞乘的人觀察生死是無常、苦、無我、不凈的，認為佛也是這樣，於是產生了四種顛倒。爲了翻轉糾正這些顛倒，所以宣說涅槃的常、樂、我、凈。 治四障者：如《寶性論》所說，障礙有四種。第一種是緣相，即無明之地，障礙佛的真凈。爲了去除這種障礙，所以說佛是真凈的。第二種是因相，即無漏業，障礙真我。爲了去除這種障礙，所以說佛是真我的。第三種是生相，即意生身。因為這種意生苦陰身，障礙佛的真樂。爲了去除這種障礙，所以說佛是真樂的。第四種是壞相，即變易死，障礙佛的真常。爲了去除這種障礙，所以說佛是真常的。這些都是就變易的因果來說明這些障礙，實際上是普遍的障礙，只是隨其相貌而加以區分。 斷四過者：如《寶性論》所說，一闡提（Icchantika，斷善根者）謗法，障礙佛的真凈。爲了對治這種過失，所以說佛是真凈的。二外道執著於我，障礙佛的真我。爲了去除這種過失，所以說佛是真我的。三聲聞畏懼痛苦，障礙佛的真樂。爲了去除這種過失，所以說佛是真樂的。四辟支佛（Pratyekabuddha，緣覺）捨棄利益眾生的心，急於求取自身的寂滅，障礙佛的真常。爲了去除這種過失，所以說佛是真常的。 翻四因者：如《寶性論》所說，原因有四種：信心、般若（Prajna，智慧）、三昧（Samadhi，禪定）、大悲。通過修習信心，來對治前面所說的闡提謗法，從而獲得佛的真凈。通過修習般若，來破除前面所說的外道執著於我，從而獲得佛的真我。通過修習三昧這種甚深的空定，來破除聲聞畏懼痛苦的心，從而獲得佛的真樂。通過修習大悲，常常隨順利益眾生，來對治前面所說的辟支佛捨棄利益眾生的心，從而獲得佛的真常。原因的類別有無量種，這裡只是根據這四種來進行區分，從而建立起這樣的道理（這一門到此結束）。 其次是第二門，解釋名稱，辨別相狀。所說的『常』，是指本體恒常不變，這叫做『常』。又能夠隨順因緣而化生作用，永不間斷，這也叫做『常』。如《涅槃經》所說：『假使烏鴉和老鷹共同在一棵樹上棲息，猶如……』
【English Translation】 English version Four faults: refers to eradicating four types of faults. Five rewards for four causes: refers to using five methods to reward four types of causes. Removing four sufferings: in order to remove four types of sufferings. In the Dharma of Samsara, there are four great sufferings: impermanence (anitya), suffering (duhkha), non-self (anatman), and impurity (asubha). To eliminate these sufferings, Nirvana is proclaimed as eternal (nitya), bliss (sukha), self (atman), and purity (subha). Reversing the four inversions: Sravakas (listeners) observe Samsara as impermanent, suffering, non-self, and impure, and they think the Buddha is the same. Thus, they develop four inversions. To reverse and correct these inversions, Nirvana is proclaimed as eternal, bliss, self, and purity. Curing four obstacles: As stated in the Ratnagotravibhāga (Treatise on the Buddha-nature), there are four types of obstacles. The first is the aspect of conditions, namely, the ground of ignorance (avidya), which obstructs the Buddha's true purity (subha). To remove this obstacle, it is said that the Buddha is truly pure. The second is the aspect of cause, namely, the unwholesome karma (karma), which obstructs the true self (atman). To remove this obstacle, it is said that the Buddha is the true self. The third is the aspect of arising, namely, the mind-made body (manomayakaya). Because this mind-made body of suffering obstructs the Buddha's true bliss (sukha). To remove this obstacle, it is said that the Buddha is truly blissful. The fourth is the aspect of decay, namely, the changeful death, which obstructs the Buddha's true eternity (nitya). To remove this obstacle, it is said that the Buddha is truly eternal. These are all explained in terms of the cause and effect of changeful existence, but in reality, they are universal obstacles, merely distinguished according to their aspects. Cutting off four faults: As stated in the Ratnagotravibhāga, an Icchantika (one who has severed their roots of good) slanders the Dharma, obstructing the Buddha's true purity. To counteract this fault, it is said that the Buddha is truly pure. Second, non-Buddhists are attached to the self, obstructing the Buddha's true self. To remove this fault, it is said that the Buddha is the true self. Third, Sravakas fear suffering, obstructing the Buddha's true bliss. To remove this fault, it is said that the Buddha is truly blissful. Fourth, Pratyekabuddhas (Solitary Buddhas) abandon the mind of benefiting sentient beings, hastily seeking their own extinction, obstructing the Buddha's true eternity. To remove this fault, it is said that the Buddha is truly eternal. Reversing the four causes: As stated in the Ratnagotravibhāga, there are four causes: faith (sraddha), wisdom (prajna), samadhi (concentration), and great compassion (maha-karuna). By cultivating faith, one counteracts the aforementioned Icchantika's slander of the Dharma, thereby attaining the Buddha's true purity. By cultivating wisdom, one breaks through the aforementioned non-Buddhist's attachment to the self, thereby attaining the Buddha's true self. By cultivating samadhi, this profound state of emptiness, one breaks through the Sravaka's fear of suffering, thereby attaining the Buddha's true bliss. By cultivating great compassion, constantly following and benefiting sentient beings, one counteracts the aforementioned Pratyekabuddha's abandonment of the mind of benefiting sentient beings, thereby attaining the Buddha's true eternity. The categories of causes are countless, but here they are distinguished according to these four, thereby establishing such a principle (this section ends here). Next is the second section, explaining the names and distinguishing the characteristics. What is meant by 'eternal' (nitya) refers to the essence being constant and unchanging, this is called 'eternal'. Furthermore, being able to transform and function according to conditions, never ceasing, this is also called 'eternal'. As stated in the Nirvana Sutra: 'Suppose a crow and an eagle dwell together on the same tree, like...'
親兄弟爾乃永涅槃。如來視一切猶如羅睺羅常為眾生尊。云何永涅槃。如是等義是其用常。相狀如何。常義有二。一者無為。二者不變。如涅槃說。無為不生。不變無滅。又復無為明離分段。言不變者明離變易。隨義別分開合不定。總之一常。或分為二。二有三門。一法報分二。常體有二。一法。二報。如涅槃說。法常名常。報常稱住。無始法性顯成今德名為法常。方便修生有作行德。依真不壞名為報常。如經中說。諸佛所修所謂法也。以法常故諸佛亦常。即其義矣。二始終分二。謂。常與恒。不生名常。不滅目恒。又經中說。佛是常無為不變。以不生故名曰無為。由不生故名曰不滅。故說為不變。三約對分二。一離分段生老死等。名之為常。二離變易生住滅等。曰之為常。或分為三。三有三門。一就德辨三。所謂涅槃常身常命常財。如勝鬘說。舍無常身得不思議常住之身。名為常身。舍無常命得不思議智慧之命。名為常命。舍無常財得不思議功德之財。名為常財。經中說此為三堅法。堅猶常矣。二隨想分三。如涅槃說。一無別異想。三歸同體故不離不脫。故名為常。變異無常。如汝父母各各別異即是無常。二無無常想。離細生滅。三無變異想離粗分段。第三約對三種無常以別三種。三無常者。一分段無常。六道報異
【現代漢語翻譯】 現代漢語譯本 親兄弟啊，這就是永恒的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。如來（Tathagata，佛的稱號之一）看待一切眾生猶如羅睺羅（Rahula，釋迦牟尼佛的兒子）一樣，永遠是眾生的尊者。什麼是永恒的涅槃呢？像這樣等等的意義就是『常』的功用。『常』的相狀是怎樣的呢？『常』的意義有二：一是無為（Asamskrta，指不依賴因緣造作的、永恒不變的真理），二是不變。如《涅槃經》（Nirvana Sutra）所說，無為就是不生，不變就是不滅。而且，無為表明遠離分段生死，不變表明遠離變易。隨著意義的不同，可以分開也可以合併，不一定。總而言之，就是一個『常』，或者分為二。二有三門：一是法（Dharma，佛法、真理）和報（Karma-result，果報）分為二。常體有二：一是法，二是報。如《涅槃經》所說，法常稱為『常』，報常稱為『住』。無始以來的法性（Dharmata，諸法的本性）顯現成就現在的功德，這叫做『法常』。通過方便修習而產生的有為功德，依靠真如（Tathata，諸法的真實如常之性）而不壞滅，這叫做『報常』。如經中所說，諸佛所修的就是法。因為法是常的，所以諸佛也是常的，就是這個意思了。 二是始終分為二，就是『常』與『恒』。不生叫做『常』，不滅叫做『恒』。又經中說，佛是常、無為、不變的。因為不生，所以叫做無為；因為不生，所以叫做不滅，所以說是不變。 三是約對分為二：一是遠離分段生死等，稱之為『常』；二是遠離變易生住滅等，稱之為『常』。或者分為三。三有三門：一是就功德辨別三種，就是涅槃常、身常、命常、財常。如《勝鬘經》（Srimala Sutra）所說，捨棄無常之身，得到不可思議常住之身，名為『常身』；捨棄無常之命，得到不可思議智慧之命，名為『常命』；捨棄無常之財，得到不可思議功德之財，名為『常財』。經中說這為三種堅法，『堅』就是『常』的意思。 二是隨想分為三。如《涅槃經》所說：一、無別異想，三歸（Trisarana，皈依佛、法、僧）同體，所以不離不脫，所以名為『常』，變異就是無常。如你的父母各自不同，這就是無常。二、無無常想，遠離細微的生滅。三、無變異想，遠離粗大的分段生死。第三是約對三種無常來區別這三種『常』。三種無常是：一、分段無常，六道（Six realms，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）果報各異。
【English Translation】 English version Dear brothers, this is the eternal Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The Tathagata (Tathagata, one of the titles of the Buddha) regards all beings as Rahula (Rahula, the son of Shakyamuni Buddha), and is always the venerable one of all beings. What is eternal Nirvana? Meanings such as these are the function of 'permanence'. What is the characteristic of 'permanence'? The meaning of 'permanence' is twofold: first, Asamskrta (Asamskrta, referring to the unconditioned, eternal truth that does not depend on causes and conditions), and second, immutability. As the Nirvana Sutra says, Asamskrta is non-arising, and immutability is non-cessation. Moreover, Asamskrta indicates being free from segmented birth and death, and immutability indicates being free from change. Depending on the meaning, it can be separated or combined, not necessarily. In short, it is one 'permanence', or it can be divided into two. The two have three aspects: first, Dharma (Dharma, the Buddha's teachings, truth) and Karma-result (Karma-result, retribution) are divided into two. The substance of permanence has two aspects: first, Dharma, and second, Karma-result. As the Nirvana Sutra says, the permanence of Dharma is called 'permanence', and the permanence of Karma-result is called 'abiding'. The manifestation and accomplishment of the Dharmata (Dharmata, the nature of all phenomena) from beginningless time into present virtues is called 'Dharma permanence'. The conditioned virtues produced through expedient practice, relying on Suchness (Tathata, the true and unchanging nature of all phenomena) without decay, is called 'Karma-result permanence'. As it is said in the sutras, what the Buddhas cultivate is the Dharma. Because the Dharma is permanent, the Buddhas are also permanent, that is the meaning. Second, dividing into two based on beginning and end, namely 'permanence' and 'constancy'. Non-arising is called 'permanence', and non-cessation is called 'constancy'. Furthermore, it is said in the sutras that the Buddha is permanent, unconditioned, and immutable. Because of non-arising, it is called unconditioned; because of non-arising, it is called non-cessation, therefore it is said to be immutable. Third, dividing into two based on comparison: first, being free from segmented birth and death, etc., is called 'permanence'; second, being free from change, arising, abiding, ceasing, etc., is called 'permanence'. Or it can be divided into three. The three have three aspects: first, distinguishing three based on virtues, namely Nirvana permanence, body permanence, life permanence, and wealth permanence. As the Srimala Sutra says, abandoning the impermanent body and obtaining an inconceivable permanent body is called 'body permanence'; abandoning the impermanent life and obtaining an inconceivable life of wisdom is called 'life permanence'; abandoning the impermanent wealth and obtaining inconceivable wealth of merit is called 'wealth permanence'. It is said in the sutras that these are the three firm Dharmas, 'firm' meaning 'permanent'. Second, dividing into three based on perception. As the Nirvana Sutra says: first, without the perception of difference, the Three Refuges (Trisarana, taking refuge in the Buddha, Dharma, and Sangha) are of the same essence, therefore they are not separate and not detached, therefore they are called 'permanent', change is impermanent. Like your parents being different from each other, this is impermanence. Second, without the perception of impermanence, being free from subtle arising and ceasing. Third, without the perception of change, being free from coarse segmented birth and death. The third is distinguishing these three 'permanences' by comparing them to the three types of impermanence. The three types of impermanence are: first, segmented impermanence, the retributions in the Six realms (Six realms, the realms of gods, humans, asuras, animals, hungry ghosts, and hell) are different.
。翻對彼故說佛真常無生老死。二念無常。唸唸生滅。翻對彼故說佛真常無生住滅。三者自性不成實無常。有為虛集無有性實。翻對彼故說佛真常無有虛妄。亦得分四。謂。無生老病死等過。又無生住異滅等過。亦得分四。亦得說五。謂。常是陰。廣則無量。問曰。向說涅槃斷德方便修得本無今有。云何名常。又經中說。從因得法悉是無常。涅槃之果從因而得。云何是常。又經中說。以因莊嚴悉是無常。涅槃如是。縱于無量道品諸行莊嚴而得云何稱常。又經中說。可見之法悉是無常。涅槃如是。從緣修見。云何名常。又經中說。有名可說悉是無常。涅槃有名云何名常。今對釋之。先就性凈釋去前難后就方便。性凈如何。涅槃斷德本無今有名無常者。佛自釋言。大般涅槃本自有之。非適今也。而諸眾生斷煩惱已然後證得。得離始今。體本自有。故名為常。言從因得名無常者。佛自釋言。涅槃唯從了因所顯。非生因生非作因作。故得名常。又復不從五因所成。故名為常。言五因者。如涅槃說。一是生因。如眾煩惱生苦樂等。二是和合因。如善法與善心和合。如是一切。毗曇說此為共有因及相應因。相扶體立名共有因。相扶有用名相應因。三者住因。如因大地諸物得住。如是一切。四增長因。如因飲食眾生增長。因於父母子
【現代漢語翻譯】 現代漢語譯本：爲了糾正他們的錯誤觀念，所以佛陀宣說真常，沒有生老病死。第二種錯誤觀念是認為一切念頭都是無常的，唸唸生滅。爲了糾正他們的錯誤觀念，所以佛陀宣說真常，沒有生住滅。第三種錯誤觀念是認為自性不是真實的，一切有為法都是虛幻的集合，沒有真實的自性。爲了糾正他們的錯誤觀念，所以佛陀宣說真常，沒有虛妄。也可以分為四種情況來理解常：沒有生老病死等過患；沒有生住異滅等過患。也可以分為四種，也可以說成五種，即常是陰（skandha，蘊），廣義上則是無量。有人問：之前說涅槃（Nirvana，寂滅）的斷德（qualities of cessation）是通過方便修行而獲得的，本來沒有現在才有，為什麼稱之為常？而且經典中說，從因緣而生的法都是無常的，涅槃的果也是從因緣而得，為什麼是常？而且經典中說，用因緣來莊嚴的事物都是無常的，涅槃也是如此，即使是用無量的道品（qualities of the path）和諸行（actions）來莊嚴而得到的，為什麼稱之為常？而且經典中說，可以被看見的法都是無常的，涅槃也是如此，是從因緣修行而得見的，為什麼稱之為常？而且經典中說，有名相可以言說的法都是無常的，涅槃有名相，為什麼稱之為常？現在我來解釋這些疑問。首先從性凈（inherent purity）的角度來解釋，消除之前的疑問，然後再從方便（expedient means）的角度來解釋。什麼是性凈呢？涅槃的斷德本來沒有現在才有，所以是無常的說法，佛陀自己解釋說：大般涅槃（Mahaparinirvana，大般涅槃）本來就存在，不是現在才有的。只是眾生斷除了煩惱之後才能證得。證得是離於開始和現在的，本體本來就存在，所以稱為常。說從因緣而得所以是無常的說法，佛陀自己解釋說：涅槃只是從了因（enabling cause）所顯現，不是生因（productive cause）所生，也不是作因（causal agent）所作，所以稱為常。而且不是從五因（five causes）所成就，所以稱為常。所說的五因，如《涅槃經》所說：一是生因，如眾煩惱產生苦樂等。二是和合因（conjunctive cause），如善法與善心和合，像這樣的一切。毗曇（Abhidharma，阿毗達摩）說這是共有因（common cause）和相應因（concomitant cause）。相互扶持而成立本體，稱為共有因；相互扶持而產生作用，稱為相應因。三是住因（sustaining cause），如依靠大地萬物才能存在。像這樣的一切。四是增長因（augmenting cause），如依靠飲食眾生才能增長，依靠父母子女才能
【English Translation】 English version: To correct their misconceptions, the Buddha spoke of true permanence, without birth, old age, sickness, or death. The second misconception is that all thoughts are impermanent, arising and ceasing moment by moment. To correct their misconceptions, the Buddha spoke of true permanence, without birth, abiding, change, or extinction. The third misconception is that self-nature is not real, and all conditioned phenomena are illusory aggregates without a real self-nature. To correct their misconceptions, the Buddha spoke of true permanence, without falsehood. It can also be understood in four ways: without the faults of birth, old age, sickness, and death; without the faults of birth, abiding, change, and extinction. It can also be divided into four, or said to be five, namely, permanence is a skandha (aggregate), and in a broad sense, it is immeasurable. Someone asks: Earlier it was said that the qualities of cessation (斷德) of Nirvana (涅槃) are obtained through expedient practice, originally non-existent but now existent, so why is it called permanent? Moreover, the scriptures say that all dharmas arising from causes and conditions are impermanent, and the fruit of Nirvana is also obtained from causes and conditions, so why is it permanent? Moreover, the scriptures say that things adorned with causes and conditions are all impermanent, and Nirvana is also like this, even if it is obtained by adorning it with immeasurable qualities of the path (道品) and actions (諸行), why is it called permanent? Moreover, the scriptures say that all dharmas that can be seen are impermanent, and Nirvana is also like this, obtained through practice and seeing from conditions, so why is it called permanent? Moreover, the scriptures say that all dharmas with names that can be spoken of are impermanent, and Nirvana has a name, so why is it called permanent? Now I will explain these questions. First, I will explain from the perspective of inherent purity (性凈), eliminating the previous doubts, and then I will explain from the perspective of expedient means (方便). What is inherent purity? The statement that the qualities of cessation of Nirvana were originally non-existent but now exist, so it is impermanent, the Buddha himself explained: The Great Parinirvana (大般涅槃) has always existed, it is not something that exists only now. It is only after sentient beings have eliminated their afflictions that they can attain it. Attainment is separate from beginning and present, the essence has always existed, so it is called permanent. The statement that it is impermanent because it is obtained from causes and conditions, the Buddha himself explained: Nirvana is only manifested from the enabling cause (了因), it is not produced by the productive cause (生因), nor is it made by the causal agent (作因), so it is called permanent. Moreover, it is not accomplished from the five causes (五因), so it is called permanent. The so-called five causes, as the Nirvana Sutra says: First is the productive cause, such as the various afflictions producing suffering and happiness, etc. Second is the conjunctive cause, such as good dharmas combining with good minds, like all of this. The Abhidharma (毗曇) says that this is the common cause (共有因) and the concomitant cause (相應因). Supporting each other to establish the essence is called the common cause; supporting each other to produce function is called the concomitant cause. Third is the sustaining cause (住因), such as relying on the earth for all things to exist. Like all of this. Fourth is the augmenting cause (增長因), such as relying on food for sentient beings to grow, relying on parents for children to
得增長。因善知識行得增長。如是一切。五者遠因。如因見藥鬼毒不害。依憑國王盜賊不侵。如是一切。涅槃不假如是五因。故得名常。言假莊嚴名無常者。佛自釋言。涅槃之體非因非果非去來今。常住無為。諸眾生假于莊嚴往見涅槃非大涅槃。假于莊嚴方始成立。故得名常。言可修見名無常者。所謂眾生無明覆心不見涅槃。后除闇障始見涅槃。非見始有。如人治眼始見日月。非始有故。故得名常。言有名字名常者。佛自釋言。涅槃無名。強為立名。故得稱常。涅槃無名。何故強立。為求知故。性凈如是。若論方便斷離生死無常法故。以常法性而為體故。以是常義。次解樂義。涅槃之體寂滅永安。稱之為樂。又用自在所為稱心亦名為樂。樂隨義別一門說四。如涅槃說。一斷受樂。二寂靜樂。亦名寂滅。三覺知樂。四不壞樂。亦名常樂。言斷受者。五受斷已稱曰斷受。良以諸苦皆集受中。是故斷受得名為樂。如地持中。說滅盡定為斷受樂。今說涅槃以為斷受。滅盡暫滅此永斷故。問曰。經說。滅無常色獲得常色。受想行識亦復如是。滅離苦色獲得樂色。受想行識亦復如是。是則涅槃具有受樂。云何名斷。釋言。經說斷受樂者。斷離凡夫分別之受取相之受顛倒之受。非無證法平等正受。故有受陰。亦有受樂。余陰亦爾。寂
【現代漢語翻譯】 現代漢語譯本 得增長。因為親近善知識修行得以增長。像這樣的一切。第五是遠因。比如因為看見藥所以鬼的毒害不能侵擾，依靠國王所以盜賊不敢侵犯。像這樣的一切。《涅槃經》不是憑藉這樣的五種原因，所以得名為『常』（Nitya，永恒）。 說憑藉莊嚴而名為『無常』（Anitya，無常）的，佛陀自己解釋說，《涅槃經》的本體不是因，不是果，不是過去、現在、未來，是常住不變的無為法。眾生憑藉莊嚴而往見到的《涅槃經》不是真正的大涅槃，憑藉莊嚴才開始成立，所以得名為『常』。 說可以修習而見到，所以名為『無常』的，是指眾生被無明遮蔽內心，看不見《涅槃經》。後來去除黑暗的遮蔽才開始看見《涅槃經》，不是因為看見才開始存在，就像人醫治眼睛后才看見日月，不是因為醫治才開始有日月。所以得名為『常』。 說有名字，所以名為『常』的，佛陀自己解釋說，《涅槃經》沒有名字，勉強為它立名，所以才稱之為『常』。《涅槃經》沒有名字，為什麼還要勉強立名？爲了求知。《涅槃經》的自性清凈就是這樣。如果從方便的角度來說，是爲了斷離生死無常的法，因為以常法為本體，所以是常的含義。 接下來解釋『樂』（Sukha，快樂）的含義。《涅槃經》的本體寂靜滅除煩惱，永遠安穩，稱之為『樂』。又因為自在，所作所為都稱心如意，也名為『樂』。『樂』隨著意義的不同，一個方面說了四種，就像《涅槃經》所說：一是斷受樂，二是寂靜樂，也名寂滅，三是覺知樂，四是不壞樂，也名常樂。 說『斷受』（Nirodha-sukha，斷除感受的快樂）的，是五種感受斷除后稱為斷受。因為一切痛苦都聚集在感受之中，所以斷除感受就得名為『樂』。就像《地持經》中，說滅盡定為斷受樂，現在說《涅槃經》是斷受，滅盡定是暫時滅除，而《涅槃經》是永遠斷除。有人問：經中說，滅除無常的色蘊，獲得常色的色蘊，受、想、行、識也是這樣。滅除苦色，獲得樂色，受、想、行、識也是這樣。那麼《涅槃經》就具有受樂，為什麼說斷除呢？ 解釋說，經中所說的斷受樂，是斷除凡夫分別的感受、取相的感受、顛倒的感受，不是沒有證法的平等正受。所以有受陰，也有受樂，其餘的陰也是這樣。寂
【English Translation】 English version increases. Because of associating with virtuous friends, practice increases. Like all of this. Fifth is the distant cause. For example, because of seeing medicine, the poison of ghosts cannot harm; relying on the king, thieves dare not invade. Like all of this. Nirvana does not rely on these five causes, therefore it is named 'Nitya' (Eternal). Saying that it is named 'Anitya' (Impermanent) because of relying on adornment, the Buddha himself explained that the essence of the Nirvana Sutra is neither cause nor effect, neither past, present, nor future, it is the unchanging unconditioned Dharma. Beings relying on adornment to see Nirvana is not the true Great Nirvana, it is only established by relying on adornment, therefore it is named 'Nitya'. Saying that it can be cultivated and seen, therefore it is named 'Anitya', refers to beings whose minds are covered by ignorance and cannot see Nirvana. Later, removing the darkness of the covering, they begin to see Nirvana, it is not that it only exists because it is seen, just as people only see the sun and moon after healing their eyes, it is not that the sun and moon only exist because of the healing. Therefore it is named 'Nitya'. Saying that it has a name, therefore it is named 'Nitya', the Buddha himself explained that Nirvana has no name, it is named reluctantly, therefore it is called 'Nitya'. Nirvana has no name, why name it reluctantly? For the sake of seeking knowledge. The self-nature of Nirvana is pure like this. If speaking from the perspective of skillful means, it is to cut off the impermanent Dharma of birth and death, because it takes the eternal Dharma as its essence, therefore it has the meaning of eternity. Next, explain the meaning of 'Sukha' (Happiness). The essence of Nirvana is tranquility and the cessation of afflictions, eternal peace, which is called 'Sukha'. Also, because of freedom, everything done is according to one's wishes, which is also called 'Sukha'. 'Sukha' has four aspects according to different meanings, as the Nirvana Sutra says: first is Nirodha-sukha (the happiness of cessation), second is the happiness of tranquility, also called cessation, third is the happiness of awareness, and fourth is the happiness of non-decay, also called eternal happiness. Saying 'Nirodha-sukha' (the happiness of cessation), is called cessation after the five types of feelings are cut off. Because all suffering is gathered in feelings, therefore cutting off feelings is called 'Sukha'. Just like in the Yogacarabhumi-sastra, it says that the cessation attainment is the happiness of cessation, now it says that Nirvana is cessation, the cessation attainment is temporary cessation, while Nirvana is eternal cessation. Someone asks: The sutra says, eliminating the impermanent form aggregate, obtaining the form aggregate of eternity, the same is true for feeling, perception, volition, and consciousness. Eliminating the suffering form, obtaining the form of happiness, the same is true for feeling, perception, volition, and consciousness. Then Nirvana has the happiness of feeling, why say it is cessation? Explaining, the sutra says that the happiness of cessation is cutting off the feelings of discrimination, the feelings of grasping at characteristics, and the feelings of inversion of ordinary people, it is not the equal and correct feelings of the Dharma of enlightenment. Therefore there is the feeling aggregate, and there is also the happiness of feeling, the same is true for the other aggregates. Tranquil
靜樂者。滅煩惱故。不造業故。息生死故。名為寂靜。又息一切所行事故亦名寂靜。不寂則苦靜名為樂。由滅諸過故複名為寂滅樂矣。覺知樂者。照達諸法名為覺知。愚闇則苦。覺知名樂。不壞樂者。德體牢固不為緣惱。稱曰不壞。破壞則苦。是故不壞得名為樂。以不壞故亦名常樂。此四樂中分相論之。寂滅一種是涅槃樂。斷受一種是滅定樂。覺知一種是其智慧菩提之樂。不壞是常。今據攝相通說以為涅槃樂矣。次解我義。我有二種。一者就體自實名我。如涅槃經哀嘆中說。是真是實是主是依。常不變者是名為我。二者就因。自在名我。如涅槃經初功德說。自在有八。一多少自在。聚集一身以為多身。身數多少身之大小。猶如微塵充滿十方無量世界。如來之身實非微塵。以自在故現微塵身。二充滿自在。亦得名為大小自在。亦一塵身滿於三千大千世界。佛身無邊。實不滿於大千世界。以自在故滿大千界。三輕舉自在。以滿三千大千之身輕舉飛空。過無量界而無障礙。如來之身實無輕重。以自在故能為輕重。四自自在。亦得名為所作自在。于中有三。一如來心安住不動。化無量身各令有心。二造一事而令眾生各各異辨。三住一界能令他一切悉見。具此三種名為自在。五根自在。如來一根見色聞聲嗅香別味覺觸知法。六知
【現代漢語翻譯】 現代漢語譯本 寂靜之樂，是因為滅除了煩惱，不造作惡業，止息了生死輪迴，所以稱為寂靜。又因為止息了一切行為造作，所以也稱為寂靜。不寂靜就是苦，寂靜才名為樂。由於滅除了各種過患，所以又稱為寂滅之樂了。 覺知之樂，是指照見通達諸法實相，名為覺知。愚昧黑暗就是苦，覺知才名為樂。不壞之樂，是指功德之體牢固，不被因緣所惱亂，稱為不壞。破壞就是苦，所以不壞才能得名為樂。因為不壞，所以也名為常樂。這四種樂如果分別討論，寂滅是一種涅槃之樂，斷受是一種滅盡定之樂，覺知是一種智慧菩提之樂，不壞是常樂。現在根據總攝諸相的通說，都認為是涅槃之樂了。 接下來解釋『我』的含義。『我』有兩種：一種是就本體而言，真實不虛，名為『我』。如《涅槃經》哀嘆中所說：『是真，是實，是主，是依，常不變者，是名為我。』另一種是就作用而言，自在無礙，名為『我』。如《涅槃經》初功德中所說，自在有八種：一、多少自在（能將一個身體聚集為多個身體，身體的數量多少，身體的大小，猶如微塵充滿十方無量世界。如來的身體實際上不是微塵，因為自在的緣故，顯現微塵身）。二、充滿自在（也得名為大小自在，也能使一個微塵身充滿三千大千世界。佛身無邊無際，實際上不能充滿大千世界，因為自在的緣故，能充滿大千世界）。三、輕舉自在（以充滿三千大千世界的身體，輕盈地飛昇于空中，經過無量世界而沒有障礙。如來的身體實際上沒有輕重，因為自在的緣故，能示現輕重）。四、自自在（也得名為所作自在，其中有三種：一、如來的心安住不動，化現無量身體，各自具有心識。二、造作一件事，而令眾生各自有不同的理解。三、安住在一個世界，能令其他一切眾生都看見。具備這三種，名為自在）。五、根自在（如來的一根能見色、聞聲、嗅香、辨味、覺觸、知法）。六、知
【English Translation】 English version The bliss of quiescence is so-called because it extinguishes afflictions, does not create karma, and ceases birth and death. Furthermore, ceasing all activities is also called quiescence. Non-quiescence is suffering; quiescence is called bliss. Because it extinguishes all faults, it is also called the bliss of quiescence and extinction (Nirvana). The bliss of awareness refers to illuminating and penetrating all dharmas, which is called awareness. Ignorance and darkness are suffering; awareness is called bliss. The bliss of indestructibility refers to the firmness of the virtuous essence, unperturbed by conditions, which is called indestructibility. Destruction is suffering; therefore, indestructibility is called bliss. Because it is indestructible, it is also called eternal bliss. Among these four kinds of bliss, if discussed separately, quiescence and extinction is a kind of Nirvana bliss, cessation of perception is a kind of cessation attainment bliss, awareness is a kind of wisdom Bodhi bliss, and indestructibility is eternal bliss. Now, according to the general explanation encompassing all aspects, all are considered Nirvana bliss. Next, explaining the meaning of 'self' (Atman). There are two kinds of 'self': one is based on the essence itself, real and true, called 'self'. As the Nirvana Sutra says in its lament: 'This is true, this is real, this is the master, this is the reliance, that which is constant and unchanging, is called self.' The other is based on function, being free and unhindered, called 'self'. As the Nirvana Sutra says in its initial merits, there are eight kinds of freedom: 1. Freedom of quantity (able to gather one body into many bodies, the quantity of bodies, the size of the body, like dust filling the ten directions of countless worlds. The body of the Tathagata is actually not dust, but because of freedom, it manifests a dust body). 2. Freedom of filling (also called freedom of size, able to fill a single dust body with three thousand great thousand worlds. The Buddha's body is boundless, actually unable to fill the great thousand worlds, but because of freedom, it can fill the great thousand worlds). 3. Freedom of levitation (with a body filling three thousand great thousand worlds, lightly ascending into the sky, passing through countless worlds without obstruction. The body of the Tathagata actually has no weight, but because of freedom, it can manifest weight). 4. Freedom of self (also called freedom of action, which has three aspects: 1. The Tathagata's mind abides without moving, transforming countless bodies, each with its own consciousness. 2. Performing one action, causing sentient beings to have different understandings. 3. Abiding in one world, able to allow all other beings to see. Possessing these three is called freedom). 5. Freedom of the senses (one sense of the Tathagata can see form, hear sound, smell fragrance, distinguish taste, feel touch, and know dharma). 6. Know
法自在。得一切法而無得想。七說自在。如來演說一偈之義。逕無量劫義不盡。謂。戒定等雖有所說不生說想。八遍滿自在。如來之身遍一切處猶如虛空。不可得見。具斯八種名之為我。次解脫義。體無垢染稱之為凈。又復隨化處緣不污。亦名為凈。凈義不同一門說四。四有兩門。一則如彼涅槃經說。四名是何。一是果凈。永斷二十五有之果。二是業凈。亦名因凈。謂。離凡夫一切諸業。此二斷德。三者身凈。遠離生滅常住不變。四者心凈。絕離諸漏。此二行德。一義如是。次門四者如地持說。一者身凈。煩惱習身舍離無餘。得最上身生滅自在名為身凈。煩惱習身舍離無餘。得最上身身體凈也。生滅自在身用凈也。二境界凈。種種現化及所言說。一切境界自在無礙名境界凈。種種現化是身境界。及所言說是口境界。又複種種現化境者是事境界。及所言說一切境者是法境界。于中自在名境界凈。三者心凈。煩惱悉離善根成就。煩惱悉離四住永亡。善根成就功德備也。功德依心就主以彰。故名心凈。四者智凈。舍離一切無明穢污。一切所知無礙自在。舍離一切無明穢污離無明地真諦智凈。一切所知無礙自在除事無知真諦智凈。具此四種名之為凈(此二門竟)。
次明同異。據實。此四遍通諸德。名之為同。于諸德中
【現代漢語翻譯】 現代漢語譯本 法自在：獲得一切法卻沒有獲得的想法。 七、說自在：如來演說一個偈頌的意義，即使經過無量劫也無法窮盡其義，意思是，對於戒、定等有所宣說，卻不產生宣說的想法。 八、遍滿自在：如來的身體遍佈一切處，猶如虛空，不可得見。具備這八種自在，就稱為『我』。 其次解釋解脫的意義：本體沒有垢染，稱為『凈』。又能夠隨順教化，處於各種因緣而不被污染，也稱為『凈』。『凈』的意義不同，一個方面可以分為四種。這四種又可以分為兩類。一類如《涅槃經》所說，四種『凈』是什麼？一是果凈，永遠斷除二十五有（三界中的二十五種存在狀態）的果報；二是業凈，也叫因凈，即遠離凡夫的一切諸業。這兩種屬於斷德。 三是身凈，遠離生滅，常住不變；四是心凈，斷絕一切煩惱。這兩種屬於行德。這是第一種解釋。 第二類分為四種，如《地持經》所說：一是身凈，煩惱的習氣之身完全舍離，獲得最上的身體，于生滅中自在，稱為身凈。煩惱的習氣之身完全舍離，得到最上的身體，是身體的清凈；于生滅中自在，是身體作用的清凈。 二是境界凈，種種顯現變化以及所說的一切，於一切境界中自在無礙，稱為境界凈。種種顯現變化是身體的境界，以及所說的一切是口語的境界。而且，種種顯現變化的境界是事境界，以及所說的一切是法境界。于這些境界中自在，稱為境界凈。 三是心凈，煩惱完全斷離，善根成就。煩惱完全斷離，四住地煩惱（見一切處住地煩惱、欲愛住地煩惱、色愛住地煩惱、有愛住地煩惱）永遠滅亡。善根成就，功德完備。功德依心而顯現，以心為主而彰顯，所以稱為心凈。 四是智凈，舍離一切無明的污穢，對於一切所知無礙自在。舍離一切無明的污穢，是脫離無明地的真諦智凈；對於一切所知無礙自在，是去除事無知的真諦智凈。具備這四種，就稱為『凈』（以上兩種分類完畢）。 其次說明相同和不同。從實際情況來看，這四種『凈』普遍包含各種功德，這是相同之處。在各種功德中，
【English Translation】 English version Dharma Autonomy: Obtaining all dharmas without having the thought of obtaining. Seventh, Freedom in Speaking: When the Tathagata expounds the meaning of a single verse, its meaning cannot be exhausted even after countless kalpas. This means that although there is speaking about precepts, samadhi, etc., the thought of speaking does not arise. Eighth, All-Pervading Autonomy: The body of the Tathagata pervades all places, like empty space, and cannot be seen. Possessing these eight kinds of autonomy is called 'I'. Next, explaining the meaning of liberation: The essence is without defilement, which is called 'purity'. Furthermore, being able to adapt to transformation and be in various conditions without being defiled is also called 'purity'. The meaning of 'purity' is different, and one aspect can be divided into four types. These four types can be further divided into two categories. One category, as stated in the Nirvana Sutra, what are the four 'purities'? First is the purity of result (guojing), permanently cutting off the result of the twenty-five existences (ershiwu you) (the twenty-five states of existence in the three realms); second is the purity of karma (yejing), also called the purity of cause (yinjing), which means being away from all the karmas of ordinary beings. These two belong to the virtue of cessation. Third is the purity of body (shenjing), being away from birth and death, being permanent and unchanging; fourth is the purity of mind (xinjing), cutting off all outflows. These two belong to the virtue of practice. This is the first explanation. The second category is divided into four types, as stated in the Yogacarabhumi-sastra: First is the purity of body (shenjing), the body of habitual afflictions is completely abandoned, obtaining the supreme body, being autonomous in birth and death, which is called purity of body. The body of habitual afflictions is completely abandoned, obtaining the supreme body, which is the purity of the body; being autonomous in birth and death is the purity of the function of the body. Second is the purity of realm (jingjie jing), all kinds of manifestations and transformations, as well as everything that is spoken, being autonomous and unobstructed in all realms, which is called purity of realm. All kinds of manifestations and transformations are the realm of the body, and everything that is spoken is the realm of speech. Moreover, the realm of all kinds of manifestations and transformations is the realm of affairs, and everything that is spoken is the realm of dharma. Being autonomous in these realms is called purity of realm. Third is the purity of mind (xinjing), afflictions are completely abandoned, and roots of goodness are accomplished. Afflictions are completely abandoned, and the four abodes of affliction (sizhudi fan nao) (afflictions dwelling in the ground of seeing all places, afflictions dwelling in the ground of desire-love, afflictions dwelling in the ground of form-love, afflictions dwelling in the ground of existence-love) are forever extinguished. Roots of goodness are accomplished, and merits are complete. Merits manifest depending on the mind, and are manifested with the mind as the master, so it is called purity of mind. Fourth is the purity of wisdom (zhijing), abandoning all the defilements of ignorance, being unobstructed and autonomous in all that is known. Abandoning all the defilements of ignorance is the purity of true wisdom that is free from the ground of ignorance; being unobstructed and autonomous in all that is known is the purity of true wisdom that removes ignorance of affairs. Possessing these four is called 'purity' (the above two classifications are completed). Next, explaining the similarities and differences. In reality, these four 'purities' universally encompass all kinds of virtues, which is the similarity. Among all the virtues,
不改名常。安寂稱樂。自實名我。又用自在亦名為我。離垢凈。同義如是所異者。隱顯論之。四德各別。稱之為異。如涅槃經哀嘆章說。我是佛義。常法身義。樂涅槃義。凈是法義。四中初我就人分別。餘三就法。何故而然。佛者是人。自在作用在人相顯。故偏就佛宣說我義。又佛出障自在相顯。故就說我。又復我者人之別稱。故就佛說。法身佛體體無變動。明常義顯。故就法身宣說常義。又復顯于無始法性以成身。故明常義顯。故說為常。涅槃安寂永滅眾苦。明樂義顯。故就說樂。凈是法寶。法為妙宗。能治垢染。彰凈義顯。故偏就法宣說凈義。常樂我凈四義既然。所對無常苦無我等四義亦爾。通則一切有為之法悉無常苦無我不凈。隨相別分四種各異。如涅槃經哀嘆章說。言無我者。生死凡夫。生死凡夫驅馳六道。往來受身不得自在。無我相顯。故偏就之宣說無我。言無常者。聲聞緣覺。聲聞緣覺不久盡滅。無常相顯。故偏就之宣說無常。又復二乘所得之法不窮不竟終須遷轉。故名無常。苦是外道。外道邪見多修苦行。未來受苦。因果俱苦。苦相顯故。故偏就之宣說苦義。言不凈者。所謂一切有為之法。有為之法染污心起能生染惑。不凈義顯。故偏就之宣說不凈。若約五陰隱顯論之。生死法中觀身不凈觀受是苦。觀
【現代漢語翻譯】 現代漢語譯本 不改名常（永恒不變）。安穩寂靜稱為樂（快樂）。自身真實名為我（真我）。又用自在也名為我（真我）。遠離塵垢是凈（清凈）。這些意義相同，區別在於，隱晦或明顯地論述。常、樂、我、凈四德各有區別，所以稱之為不同。如《涅槃經·哀嘆章》所說：『我是佛的意義，常是法身的意義，樂是涅槃的意義，凈是法的意義。』這四種意義中，最初的『我』就人來分別，其餘三種就法來分別。為什麼這樣說呢？佛是人，自在的作用在人的相貌上顯現，所以偏重於就佛宣說『我』的意義。而且佛出離障礙，自在的相貌顯現，所以就此宣說『我』。而且『我』是人的別稱，所以就佛來說。法身是佛的本體，本體沒有變動，說明『常』的意義顯現，所以就法身宣說『常』的意義。而且顯現無始以來的法性而成就法身，所以『常』的意義顯現，所以說為『常』。涅槃安穩寂靜，永遠滅除眾苦，說明『樂』的意義顯現，所以就此宣說『樂』。凈是法寶，法是微妙的宗旨，能夠治理塵垢染污，彰顯『凈』的意義顯現，所以偏重於就法宣說『凈』的意義。常、樂、我、凈四種意義既然如此，所對應的無常、苦、無我等四種意義也是這樣。總的來說，一切有為之法都是無常、苦、無我、不凈。隨其相貌分別，四種各有不同。如《涅槃經·哀嘆章》所說：說到『無我』，是指生死凡夫。生死凡夫奔波於六道，往來受身，不得自在，『無我』的相貌顯現，所以偏重於就此宣說『無我』。說到『無常』，是指聲聞緣覺。聲聞緣覺不久就會滅盡，『無常』的相貌顯現，所以偏重於就此宣說『無常』。而且二乘所得的法不窮盡，不究竟，最終需要遷轉，所以名為『無常』。苦是指外道。外道邪見，多修苦行，未來會遭受痛苦，因果都是痛苦，『苦』的相貌顯現，所以偏重於就此宣說『苦』的意義。說到『不凈』，是指一切有為之法。有為之法，染污的心生起，能夠產生染污迷惑，『不凈』的意義顯現，所以偏重於就此宣說『不凈』。如果從五陰隱晦或明顯地論述，在生死法中，觀察身體是不凈的，觀察感受是痛苦的，觀察
【English Translation】 English version Immutability is called permanence (Chang). Peace and tranquility are called happiness (Le). The true self is called self (Wo). Furthermore, being unconstrained is also called self (Wo). Being free from defilements is purity (Jing). These meanings are the same, the difference lies in whether they are discussed explicitly or implicitly. The four virtues of permanence, happiness, self, and purity are distinct from each other, hence they are called different. As stated in the 'Lamentation Chapter' of the Nirvana Sutra: 'Self is the meaning of Buddha (Fo), permanence is the meaning of Dharmakaya (Fa Shen), happiness is the meaning of Nirvana (Nie Pan), and purity is the meaning of Dharma (Fa).' Among these four meanings, the initial 'self' is distinguished based on the person, while the remaining three are distinguished based on the Dharma. Why is this so? The Buddha is a person, and the function of freedom manifests in the appearance of a person, therefore emphasis is placed on explaining the meaning of 'self' in relation to the Buddha. Moreover, the Buddha's liberation from obstacles and the manifestation of freedom are why 'self' is discussed in this context. Furthermore, 'self' is another name for a person, hence it is discussed in relation to the Buddha. The Dharmakaya is the essence of the Buddha, and the essence is immutable, illustrating the meaning of 'permanence,' hence the meaning of 'permanence' is explained in relation to the Dharmakaya. Moreover, manifesting the beginningless Dharma-nature to achieve the Dharmakaya, hence the meaning of 'permanence' is evident, therefore it is called 'permanence.' Nirvana is peaceful and tranquil, eternally extinguishing all suffering, illustrating the meaning of 'happiness,' hence 'happiness' is discussed in this context. Purity is the Dharma-treasure, and the Dharma is the subtle principle, capable of governing defilements, highlighting the meaning of 'purity,' hence emphasis is placed on explaining the meaning of 'purity' in relation to the Dharma. Since the four meanings of permanence, happiness, self, and purity are such, the corresponding four meanings of impermanence, suffering, non-self, and impurity are also like this. Generally speaking, all conditioned phenomena are impermanent, suffering, non-self, and impure. According to their respective appearances, the four are different. As stated in the 'Lamentation Chapter' of the Nirvana Sutra: Speaking of 'non-self,' it refers to sentient beings in samsara (Sheng Si Fan Fu). Sentient beings in samsara toil in the six realms, coming and going, receiving bodies, unable to be free, the appearance of 'non-self' is evident, therefore emphasis is placed on explaining 'non-self' in relation to this. Speaking of 'impermanence,' it refers to Sravakas (Sheng Wen) and Pratyekabuddhas (Yuan Jue). Sravakas and Pratyekabuddhas will soon be extinguished, the appearance of 'impermanence' is evident, therefore emphasis is placed on explaining 'impermanence' in relation to this. Moreover, the Dharma attained by the two vehicles is not exhaustive, not ultimate, and will eventually need to be transformed, hence it is called 'impermanence.' Suffering refers to external paths (Wai Dao). External paths have wrong views and mostly cultivate ascetic practices, suffering will be experienced in the future, both cause and effect are suffering, the appearance of 'suffering' is evident, therefore emphasis is placed on explaining the meaning of 'suffering' in relation to this. Speaking of 'impurity,' it refers to all conditioned phenomena. Conditioned phenomena, when a defiled mind arises, can generate defilements and delusions, the meaning of 'impurity' is evident, therefore emphasis is placed on explaining 'impurity' in relation to this. If discussed implicitly or explicitly in terms of the five skandhas (Wu Yin), in the Dharma of samsara, observing the body is impure, observing feelings is suffering, observing
心無常觀法無我。翻對此四。佛果陰中亦應分別。佛身名凈。佛受是樂。佛心是常。佛法稱我。此亦是其一種別矣。同異如是(此三門竟)。
次論通局。于中約就因果以辨。菩薩十地名之為因。佛名為果。依向同義常樂我凈遍通諸德。以遍通故因果齊具。依前異義常樂我凈隨法各別。以各別故因果不等。有通有局是義云何。凈者是其法寶之義。法義齊通上下同依。為是凈義統遍始終。故涅槃經宣說。地上二種五種。兩種六種。一種七種。佛性之中悉皆有凈。常者是其法身之義。顯法成身名為法身。據實通論。初地以上莫不皆悉顯法成身。故皆名常。隨相別分。十地以上眼見佛性顯法成身。明常義顯。故十地上宣說常義。九地菩薩雖未眼見。聞見中極照實明瞭。無始法性現在觀心說之為身。亦名為常。八地已還聞見不了法未現心。未說為身。故不名常。故涅槃經說。九地上二種六種。一種七種。佛性之中皆悉有常。余皆不論。我是佛義。局唯在佛。以佛出障得自在故。樂者是其涅槃之義。通相論之。菩薩地中分斷煩惱。分得涅槃。斯皆有樂。分相言之。菩薩地中雖斷煩惱不名涅槃。諸佛如來不生煩惱。方名涅槃。如涅槃說。良以涅槃偏在佛故。樂唯在佛。故涅槃經宣說。如來七種性中有我有樂因中悉無。問曰。
【現代漢語翻譯】 現代漢語譯本：心懷無常的觀念，觀察諸法無我。與此相反的四種（常、樂、我、凈）。在佛的果位和五陰中也應加以區分。佛身稱為凈，佛受是樂，佛心是常，佛法稱為我。這也是其中的一種區別。相同與不同就是這樣（以上是關於相同、相異、非同非異的三種討論）。
接下來討論普遍與侷限。在這裡，根據因和果來辨別。菩薩的十地稱為因，佛稱為果。依據趨向相同的意義，常、樂、我、凈普遍貫通於各種功德。因為普遍貫通，所以因和果都具備。依據前面不同的意義，常、樂、我、凈隨著法而各自不同。因為各自不同，所以因和果不相等。有普遍有侷限，這是什麼道理呢？凈，是法寶的意義。法的意義普遍貫通，上下都依賴它。因為凈的意義統攝始終，所以《涅槃經》宣說，地上有二種、五種、兩種、六種、一種、七種，佛性之中都具有凈。常，是法身的意義。顯現法而成就身，稱為法身。從普遍的角度來說，初地以上的菩薩都能夠顯現法而成就身，所以都稱為常。從相上來分別，十地以上的菩薩眼見佛性，顯現法而成就身，常的意義明顯。所以在十地以上宣說常的意義。九地菩薩雖然沒有親眼見到，但在聽聞和見解中極其照實而明瞭。將無始以來的法性在現在的觀心中說為身，也稱為常。八地及以下的菩薩聽聞和見解不能明瞭，法沒有顯現於心，沒有被說為身，所以不稱為常。所以《涅槃經》說，九地以上有二種、六種、一種、七種，佛性之中都具有常，其餘的都不討論。我，是佛的意義，侷限於佛。因為佛脫離了障礙而得到自在。樂，是涅槃的意義。從普遍的角度來說，菩薩地中分斷煩惱，分得涅槃，這些都有樂。從分別的角度來說，菩薩地中雖然斷了煩惱，但不稱為涅槃。諸佛如來不生煩惱，才稱為涅槃。如《涅槃經》所說。正因為涅槃偏在於佛，所以樂只在佛。所以《涅槃經》宣說，如來的七種性中有我、有樂，因中都沒有。問：
【English Translation】 English version: The mind contemplates impermanence, and observes that all dharmas are without self (Anatta). Contrary to this are the four (Nitya, Sukha, Atman, Subha). These should also be distinguished in the Buddha's fruition and the five skandhas. The Buddha's body is called pure (Subha), the Buddha's feeling is bliss (Sukha), the Buddha's mind is eternal (Nitya), and the Buddha's Dharma is called self (Atman). This is also one kind of distinction. Such are the similarities and differences (This concludes the three discussions on similarity, difference, and neither similar nor different).
Next, we discuss universality and limitation. Here, we distinguish based on cause and effect. The ten Bhumis (stages) of a Bodhisattva are called the cause, and the Buddha is called the effect. According to the meaning of tending towards the same, eternity (Nitya), bliss (Sukha), self (Atman), and purity (Subha) universally pervade all virtues. Because of this universal pervasion, both cause and effect are complete. According to the previous meaning of difference, eternity, bliss, self, and purity each differ according to the Dharma. Because they each differ, cause and effect are not equal. There is universality and there is limitation, what is the reason for this? Purity is the meaning of the Dharma Jewel (Dharma Ratna). The meaning of the Dharma universally pervades, and both above and below rely on it. Because the meaning of purity encompasses the beginning and the end, the Nirvana Sutra proclaims that in the Buddha-nature, there are two kinds, five kinds, two kinds, six kinds, one kind, and seven kinds, all of which possess purity. Eternity is the meaning of the Dharma body (Dharmakaya). Manifesting the Dharma and accomplishing the body is called the Dharma body. From a universal perspective, all Bodhisattvas above the first Bhumi are able to manifest the Dharma and accomplish the body, so they are all called eternal. Separating according to characteristics, Bodhisattvas above the tenth Bhumi directly see the Buddha-nature, manifesting the Dharma and accomplishing the body, and the meaning of eternity is clear. Therefore, the meaning of eternity is proclaimed above the tenth Bhumi. Although Bodhisattvas of the ninth Bhumi have not directly seen it, their hearing and understanding are extremely clear and real. The beginningless Dharma-nature is spoken of as the body in the present mind of contemplation, and is also called eternal. Bodhisattvas of the eighth Bhumi and below cannot clearly understand through hearing and seeing, the Dharma has not manifested in their minds, and they are not spoken of as the body, so they are not called eternal. Therefore, the Nirvana Sutra says that above the ninth Bhumi, there are two kinds, six kinds, one kind, and seven kinds, all of which possess eternity in the Buddha-nature, and the rest are not discussed. Self is the meaning of the Buddha, and is limited only to the Buddha. Because the Buddha has escaped from obstacles and attained freedom. Bliss is the meaning of Nirvana. From a universal perspective, Bodhisattvas in the Bhumis partially cut off afflictions and partially attain Nirvana, and these all have bliss. From a separate perspective, although Bodhisattvas in the Bhumis cut off afflictions, they are not called Nirvana. Only when the Buddhas do not generate afflictions is it called Nirvana, as the Nirvana Sutra says. Precisely because Nirvana is biased towards the Buddha, bliss is only in the Buddha. Therefore, the Nirvana Sutra proclaims that in the seven natures of the Tathagata, there is self and there is bliss, but there is none in the cause. Question:
若使凈通始終常義在於九地已上。我樂二種唯在佛者。何故經言十住菩薩不見佛性斷煩惱。故所得涅槃但有樂凈而無我常。釋言。樂者是涅槃義。彼文通相說菩薩地有斷煩惱得涅槃義。故說有樂。常者是其法身之義。彼文宣說。十住菩薩不見佛性而斷煩惱。故無法身。無法身故不說有常。問曰。何故前說十住見性有常。此文復言不見無常。釋言。十住形前見性。故說有常。望后不見。故說無常。如此隱顯不可具責。問曰。于彼五六七種佛性之中。常樂我凈隱顯可爾。余義云何。釋言。于彼七種性中。常樂我凈已如上辨。真實及善亦有通局。分相論之。真實二種是實諦義。實諦理通故。彼五六七種性中。一切皆有善者。是其聖道之義。五地已還慧觀未明。破相不極。治慢未盡。名善不善。六地已去彼若增上觀空畢竟。治慢窮盡。故唯名善。以有如是隱顯義故如來佛性宣說七種。常樂我凈真實及善。後身說六。常凈真實善及少見。九地說六。常凈真實善及可見。八地至六宣說五種。真實凈善及與可見。五地至初宣說五種。真實可見凈善不善。於此門中言可見者。簡真異妄。妄情所計我眾生等出自倒情。窮之則盡。所以叵見。佛性真有研之則明。所以可見。又欲簡彼虛空之有故名可見。故經說言。佛性雖有不同虛空。虛空雖
【現代漢語翻譯】 現代漢語譯本 若說『凈』和『通』的『始終常義』只存在於九地菩薩以上，而『我』和『樂』這兩種功德只存在於佛的境界中，那麼為什麼經典中說十住菩薩不能見到佛性，並且斷除煩惱，因此所得到的涅槃只有『樂』和『凈』，而沒有『我』和『常』呢？ 解釋：這裡的『樂』是涅槃的含義。那段經文是總括地說明菩薩的各個階位有斷除煩惱而證得涅槃的含義，所以說有『樂』。『常』是法身的含義。那段經文宣說，十住菩薩不能見到佛性，並且斷除煩惱，所以沒有法身。因為沒有法身，所以不能說有『常』。 問：為什麼前面說十住菩薩見到了佛性，具有『常』的性質，而這段經文又說他們沒有見到佛性，不具有『常』的性質呢？ 解釋：十住菩薩相對於之前的階段來說，見到了佛性，所以說具有『常』的性質。相對於之後的階段來說，他們沒有完全見到佛性，所以說不具有『常』的性質。這種隱顯的說法，不能一概而論。 問：在那五種、六種、七種佛性之中，『常』、『樂』、『我』、『凈』的隱顯可以這樣解釋，那麼其他的含義又該如何解釋呢？ 解釋：在那七種佛性中，『常』、『樂』、『我』、『凈』已經如上面所解釋的那樣辨析過了。『真實』和『善』也有通和局的區別。分別地來論述，『真實』的兩種含義是實諦的含義。實諦的道理是普遍相通的，所以在那五種、六種、七種佛性中，一切都具有『真實』。『善』是聖道的含義。五地菩薩及以下的菩薩，他們的智慧觀照還不明確，破除虛妄的能力還不徹底，降伏我慢的功夫還沒有達到圓滿，所以稱為『善不善』。六地菩薩及以上的菩薩，他們如果更加努力地觀空，最終能夠徹底地降伏我慢，所以只稱為『善』。因為有這樣的隱顯含義，所以如來佛性宣說了七種功德：『常』、『樂』、『我』、『凈』、『真實』以及『善』。後身的經典中說六種功德：『常』、『凈』、『真實』、『善』以及『少見』。九地菩薩的經典中說六種功德：『常』、『凈』、『真實』、『善』以及『可見』。八地菩薩乃至六地菩薩的經典中宣說了五種功德：『真實』、『凈』、『善』以及『可見』。五地菩薩乃至初地菩薩的經典中宣說了五種功德：『真實』、『可見』、『凈』、『善』、『不善』。 在這個法門中，所說的『可見』，是爲了區別真實和虛妄。虛妄的情感所產生的『我』、『眾生』等等，都是出自顛倒的妄情。如果徹底地追究，就會發現它們最終都是虛假的，所以是不可見的。佛性是真實存在的，如果深入地研究，就會明白它的真實性，所以是可見的。另外，也是爲了區別于虛空的存在，所以稱為『可見』。所以經典中說，佛性雖然存在，但不同於虛空。虛空雖然
【English Translation】 English version If the 'ultimate and constant meaning' of 'purity' (凈) and 'penetration' (通) exists only in the Nine Grounds (九地) and above, and the two virtues of 'self' (我) and 'joy' (樂) exist only in the realm of the Buddha, then why does the scripture say that the Bodhisattvas of the Ten Abodes (十住) cannot see the Buddha-nature (佛性) and have cut off afflictions (煩惱), so the Nirvana (涅槃) they attain only has 'joy' (樂) and 'purity' (凈) but not 'self' (我) and 'constancy' (常)? Explanation: 'Joy' (樂) here is the meaning of Nirvana (涅槃). That passage generally explains that the various stages of Bodhisattvas have the meaning of cutting off afflictions (煩惱) and attaining Nirvana (涅槃), so it is said to have 'joy' (樂). 'Constancy' (常) is the meaning of the Dharmakaya (法身). That passage proclaims that the Bodhisattvas of the Ten Abodes (十住) cannot see the Buddha-nature (佛性) and have cut off afflictions (煩惱), so they do not have the Dharmakaya (法身). Because they do not have the Dharmakaya (法身), it cannot be said that they have 'constancy' (常). Question: Why did the previous statement say that the Bodhisattvas of the Ten Abodes (十住) saw the Buddha-nature (佛性) and possessed the nature of 'constancy' (常), while this passage says that they did not see the Buddha-nature (佛性) and did not possess the nature of 'constancy' (常)? Explanation: The Bodhisattvas of the Ten Abodes (十住), relative to the previous stages, saw the Buddha-nature (佛性), so it is said that they possess the nature of 'constancy' (常). Relative to the later stages, they did not fully see the Buddha-nature (佛性), so it is said that they do not possess the nature of 'constancy' (常). Such implicit and explicit statements cannot be generalized. Question: Among the five, six, or seven types of Buddha-nature (佛性), the implicit and explicit nature of 'constancy' (常), 'joy' (樂), 'self' (我), and 'purity' (凈) can be explained in this way, but how should the other meanings be explained? Explanation: Among the seven types of Buddha-nature (佛性), 'constancy' (常), 'joy' (樂), 'self' (我), and 'purity' (凈) have already been analyzed as explained above. 'Truth' (真實) and 'goodness' (善) also have differences in generality and specificity. Discussing them separately, the two meanings of 'truth' (真實) are the meaning of the real truth (實諦). The principle of the real truth (實諦) is universally connected, so among the five, six, or seven types of Buddha-nature (佛性), all have 'truth' (真實). 'Goodness' (善) is the meaning of the holy path (聖道). Bodhisattvas of the Fifth Ground (五地) and below, their wisdom and insight are not yet clear, their ability to break through illusions is not yet thorough, and their efforts to subdue arrogance have not yet reached perfection, so they are called 'good and not good' (善不善). Bodhisattvas of the Sixth Ground (六地) and above, if they work harder to contemplate emptiness (空), they will eventually be able to completely subdue arrogance, so they are only called 'good' (善). Because there are such implicit and explicit meanings, the Tathagata's (如來) Buddha-nature (佛性) proclaims seven virtues: 'constancy' (常), 'joy' (樂), 'self' (我), 'purity' (凈), 'truth' (真實), and 'goodness' (善). Later scriptures say six virtues: 'constancy' (常), 'purity' (凈), 'truth' (真實), 'goodness' (善), and 'little seeing' (少見). The scriptures of the Ninth Ground (九地) say six virtues: 'constancy' (常), 'purity' (凈), 'truth' (真實), 'goodness' (善), and 'visible' (可見). The scriptures from the Eighth Ground (八地) to the Sixth Ground (六地) proclaim five virtues: 'truth' (真實), 'purity' (凈), 'goodness' (善), and 'visible' (可見). The scriptures from the Fifth Ground (五地) to the First Ground (初地) proclaim five virtues: 'truth' (真實), 'visible' (可見), 'purity' (凈), 'goodness' (善), and 'not good' (不善). In this Dharma gate, the so-called 'visible' (可見) is to distinguish between truth and falsehood. The 'self' (我), 'sentient beings' (眾生), etc., produced by false emotions all come from inverted delusions. If thoroughly investigated, it will be found that they are ultimately false, so they are invisible. Buddha-nature (佛性) is truly existent, and if studied in depth, its truth will be understood, so it is visible. In addition, it is also to distinguish it from the existence of emptiness (虛空), so it is called 'visible' (可見). Therefore, the scriptures say that although Buddha-nature (佛性) exists, it is different from emptiness (虛空). Although emptiness (虛空)
以無量方便不可得見。佛性可見。是中正為明常樂等通局之義余乘論之。通局如是(此四門竟)。
次就大小明具不具。大乘涅槃備具四義。已如上釋。小乘涅槃四義不定。據小說小。小乘涅槃有常樂凈唯無有我。何故如是。涅槃無為四相不遷。故說為常。又復所斷永滅不起。故亦名常。寂滅永安。故次名樂。絕離垢染故得稱凈。小乘涅槃以空為體。未證有性故不名我。彼涅槃中身智俱亡用不自在。故不名我。問曰。涅槃初德中說。聲聞之人說。佛涅槃但有常凈而無我樂。名煩惱習。彼聲聞人自見涅槃具常樂。何故說佛涅槃。釋曰。聲聞自見涅槃有寂滅樂。類佛亦然。據斯以論。不言如來涅槃無樂。但彼自見涅槃之中身智永亡無覺智樂。謂佛亦無。故說無樂。據小說小。其義如是。據大說小義則不定。或時全奪。四義悉無。故涅槃經初德中言。聲聞所得無常無樂無我無凈。是故不得名大涅槃。諸佛涅槃常樂我凈故得名大。於此門中聲聞所得少故稱無。如河水少名之無水。又得非真故亦名無。如得物名為非物。如來或復隨別奪之。宣說二乘所得涅槃但有樂凈而無我常。如涅槃經第七德說。聲聞緣覺以得無漏八聖道故。故有樂凈。又滅惑因故說有凈。離分段苦故言有樂。彼小涅槃體不真實用不自在故不名我。所滅身
【現代漢語翻譯】 現代漢語譯本 以無量方便都無法得見。佛性（Buddha-nature）是可以見到的。這裡主要闡明常、樂等四德的通局之義，其他乘的論述也是如此。通局的情況就是這樣（以上是四門竟）。
接下來從大小乘的角度說明具不具足。大乘的涅槃（Nirvana）具備四種德性，已經在上面解釋過了。小乘的涅槃四種德性是不確定的。從小乘的觀點來看，小乘的涅槃有常、樂、凈，唯獨沒有我。為什麼會這樣呢？涅槃是無為法，四相不遷變，所以說是常。而且所斷的煩惱永遠滅除不再生起，所以也稱為常。寂滅永安，所以接著稱為樂。完全脫離垢染，所以稱為凈。小乘的涅槃以空為體，沒有證得有性，所以不稱為我。他們的涅槃中，身和智慧都消失了，作用不自在，所以不稱為我。有人問：在涅槃的初德中說，聲聞（Śrāvaka）之人認為佛的涅槃只有常和凈，而沒有我和樂，稱為煩惱習。那些聲聞人自己認為涅槃具有常和樂，為什麼又說佛的涅槃沒有呢？回答說：聲聞自己認為涅槃有寂滅之樂，認為佛也是這樣。根據這種說法，並不是說如來的涅槃沒有樂，而是他們自己認為涅槃中身和智慧永遠消失，沒有覺智之樂，認為佛也是沒有的，所以說沒有樂。從小乘的觀點來看，道理就是這樣。從大乘的觀點來說，小乘的意義是不確定的，有時完全否定，四種德性都沒有。所以《涅槃經》（Nirvana Sutra）初德中說，聲聞所得到的沒有常、沒有樂、沒有我、沒有凈，所以不能稱為大涅槃。諸佛的涅槃有常、樂、我、凈，所以稱為大。在這個方面，聲聞所得的很少，所以稱為無，就像河水很少被稱為沒有水一樣。又因為所得的不是真實的，所以也稱為無，就像得到東西被稱為非物一樣。如來有時也會根據不同的情況否定它，宣說二乘所得的涅槃只有樂和凈，而沒有我和常，就像《涅槃經》第七德所說。聲聞緣覺（Pratyekabuddha）因為得到了無漏的八聖道，所以有樂和凈。又因為滅除了惑因，所以說有凈。脫離了分段生死之苦，所以說有樂。他們的小涅槃體不真實，作用不自在，所以不稱為我。所滅的身
【English Translation】 English version It cannot be seen through limitless expedient means. Buddha-nature (佛性) can be seen. Here, the meaning of the universality and particularity of the four virtues of permanence, bliss, etc., is mainly clarified, and the discussions of other vehicles are also like this. The situation of universality and particularity is like this (the above is the end of the four doors).
Next, from the perspective of the Great and Small Vehicles, it is explained whether they are complete or not. The Nirvana (涅槃) of the Mahayana possesses four virtues, which have already been explained above. The four virtues of the Nirvana of the Hinayana are uncertain. From the perspective of the Hinayana, the Nirvana of the Hinayana has permanence, bliss, purity, but only lacks self. Why is this so? Nirvana is unconditioned, and the four characteristics do not change, so it is said to be permanent. Moreover, the afflictions that are cut off are forever extinguished and no longer arise, so it is also called permanent. It is silent and eternally peaceful, so it is then called bliss. It is completely free from defilement, so it is called purity. The Nirvana of the Hinayana takes emptiness as its substance, and has not realized the existence of self-nature, so it is not called self. In their Nirvana, both body and wisdom disappear, and their function is not free, so it is not called self. Someone asks: In the initial virtue of Nirvana, it is said that the Śrāvakas (聲聞) believe that the Buddha's Nirvana only has permanence and purity, but lacks self and bliss, and is called the habit of afflictions. Those Śrāvakas themselves believe that Nirvana has permanence and bliss, so why do they say that the Buddha's Nirvana does not have them? The answer is: The Śrāvakas themselves believe that Nirvana has the bliss of silence, and they think that the Buddha is also like this. According to this statement, it is not that the Tathagata's Nirvana does not have bliss, but that they themselves believe that in Nirvana, the body and wisdom disappear forever, and there is no bliss of awareness and wisdom, and they think that the Buddha also does not have it, so they say that there is no bliss. From the perspective of the Hinayana, the principle is like this. From the perspective of the Mahayana, the meaning of the Hinayana is uncertain, and sometimes it is completely denied, and none of the four virtues exist. Therefore, the Nirvana Sutra (涅槃經) says in the initial virtue that what the Śrāvakas obtain has no permanence, no bliss, no self, and no purity, so it cannot be called Great Nirvana. The Nirvana of all Buddhas has permanence, bliss, self, and purity, so it is called Great. In this aspect, what the Śrāvakas obtain is very little, so it is called non-existent, just like a river with very little water is called no water. Also, because what is obtained is not real, it is also called non-existent, just like obtaining something is called a non-thing. The Tathagata sometimes denies it according to different situations, and declares that the Nirvana obtained by the Two Vehicles only has bliss and purity, but lacks self and permanence, as stated in the seventh virtue of the Nirvana Sutra. The Śrāvakas and Pratyekabuddhas (緣覺) have bliss and purity because they have obtained the unconditioned Eightfold Noble Path. Also, because the cause of delusion is eliminated, it is said to have purity. Because they are free from the suffering of segmented life and death, it is said to have bliss. Their small Nirvana is not real in substance and not free in function, so it is not called self. The body that is extinguished
智當復更生。故不名常。問曰。身智滅之已竟。何緣復生。釋言。彼生即變易果。由本所修無漏業因。無明為緣可以更生。無明緣者。入涅槃時妄識心在。妄七識心是無明地。以此妄心不斷絕故依之報起。如依睡心夢中身生。問曰。聲聞所得涅槃滅去身智復更生者。所滅煩惱后亦應起。釋言。不類。煩惱源由見理故滅。二乘無餘涅槃之後。心想生時亦必見理。是故本昔所斷煩惱不得更生。所未斷者后得現起。身智源非見理斷滅。但是息滅非治滅故后得更起。又復二乘所得涅槃體不究竟。終須遷轉趣向大乘。故不名常。若后遷轉不名常者亦應不得名樂名凈。何故說之有樂凈乎。理亦應齊。齊義如上。但樂與凈非恒定義。故於得處隨分說之。常是定義。始終不遷方便名常。彼終向大而非永定。故不名常。大小相對明具不具。辨之略爾。四義如是。次增說五。常樂我凈及與有也。翻對生死無常苦空無我不凈故說此五。翻空說有。余義可知。空與無我有何差別而須別翻。準依維摩眾生空者名為無我。法體空者直名為空。故彼經言。眾生是道場知無我。故一切法是道場知諸法空。故今對此二。故就涅槃說我說有。對生死中眾生無我說佛真人以之為我。我者是其人之別稱。故就說之。對生死中法體空故。說涅槃法以此為有。又生死
【現代漢語翻譯】 現代漢語譯本 智當復更生，故不名常。問曰：身智滅之已竟，何緣復生？釋言：彼生即變易果，由本所修無漏業因，無明為緣可以更生。無明緣者，入涅槃時妄識心在。妄七識心是無明地，以此妄心不斷絕故依之報起，如依睡心夢中身生。問曰：聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）所得涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）滅去身智復更生者，所滅煩惱后亦應起。釋言：不類。煩惱源由見理故滅。二乘（Śrāvakayāna和Pratyekabuddhayāna，指聲聞乘和緣覺乘，是佛教中兩種不同的修行路徑）無餘涅槃（Parinirvana，指完全的涅槃，不再有任何殘留）之後，心想生時亦必見理，是故本昔所斷煩惱不得更生，所未斷者后得現起。身智源非見理斷滅，但是息滅非治滅故后得更起。又復二乘所得涅槃體不究竟，終須遷轉趣向大乘（Mahāyāna，佛教中一種強調普度眾生的流派）。故不名常。若后遷轉不名常者亦應不得名樂名凈。何故說之有樂凈乎？理亦應齊。齊義如上。但樂與凈非恒定義，故於得處隨分說之。常是定義，始終不遷方便名常。彼終向大而非永定，故不名常。大小相對明具不具，辨之略爾。四義如是。次增說五，常樂我凈及與有也。翻對生死無常苦空無我不凈故說此五。翻空說有。余義可知。空與無我有何差別而須別翻？準依維摩（Vimalakirti，佛教著名在家居士）眾生空者名為無我，法體空者直名為空。故彼經言：眾生是道場知無我，故一切法是道場知諸法空。故今對此二，故就涅槃說我說有。對生死中眾生無我說佛真人以之為我。我者是其人之別稱，故就說之。對生死中法體空故，說涅槃法以此為有。又生死
【English Translation】 English version Wisdom will be reborn again, therefore it is not called permanent. Question: Since the body and wisdom have been completely extinguished, why are they reborn? Answer: This rebirth is a result of transformation, due to the unconditioned karmic causes cultivated in the past, with ignorance as the condition for rebirth. The condition of ignorance is that the deluded consciousness remains when entering Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The deluded seventh consciousness is the ground of ignorance. Because this deluded mind is not completely cut off, the corresponding retribution arises, like the body arising in a dream based on a sleeping mind. Question: If the body and wisdom of those who attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) as Śrāvakas (Śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings) are extinguished and then reborn, then the afflictions that have been extinguished should also arise again. Answer: It is not the same. Afflictions are extinguished because of seeing the truth. After the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, referring to the Hearer Vehicle and the Solitary Realizer Vehicle, two different paths of practice in Buddhism) attain Parinirvana (Parinirvana, referring to complete Nirvana, with no residue remaining), when thoughts arise, they will inevitably see the truth. Therefore, the afflictions that were cut off in the past cannot arise again, but those that have not been cut off may arise later. The source of body and wisdom is not cut off by seeing the truth, but is merely pacified, not eradicated, so it can arise again later. Furthermore, the Nirvana attained by the Two Vehicles is not ultimate, and they must eventually transform and turn towards the Mahāyāna (Mahāyāna, a school of Buddhism that emphasizes universal salvation). Therefore, it is not called permanent. If it is not called permanent because of later transformation, then it should also not be called blissful or pure. Why is it said to be blissful and pure? The principle should be the same. The meaning of 'the same' is as above. However, bliss and purity are not constant definitions, so they are spoken of according to the extent of attainment. Permanence is a definition, and that which does not change from beginning to end is conveniently called permanent. They eventually turn towards the Great Vehicle but are not permanently fixed, so it is not called permanent. The difference between large and small clarifies completeness and incompleteness. This is a brief explanation. The four meanings are thus. Next, five more are added: permanence, bliss, self, purity, and existence. These five are spoken of in contrast to the impermanence, suffering, emptiness, non-self, and impurity of birth and death. Existence is spoken of in contrast to emptiness. The remaining meanings are understandable. What is the difference between emptiness and non-self that requires separate translation? According to Vimalakirti (Vimalakirti, a famous Buddhist layman), the emptiness of beings is called non-self, and the emptiness of the nature of phenomena is simply called emptiness. Therefore, that sutra says: 'Beings are the Bodhimanda, knowing non-self,' and 'All dharmas are the Bodhimanda, knowing the emptiness of all dharmas.' Therefore, in contrast to these two, I speak of self and existence in relation to Nirvana. In contrast to the non-self of beings in birth and death, I speak of the Buddha, the True Person, as the self. 'Self' is a separate name for that person, so it is spoken of. In contrast to the emptiness of the nature of phenomena in birth and death, I speak of the Dharma of Nirvana as existence. Furthermore, birth and death
法體虛不實名之為空。用不自在名為無我。翻對此二故涅槃中說我說有。體實不空名之為有。用能自在故說為我。次增說六種。於前五上更加一善。或分為八。如涅槃說。一名為盡。盡猶滅也。盡滅諸過故名為盡。二名善性。離惡稱善。又能順益亦名為善。三名為實。離虛偽境。四名為真。捨去妄情又離四倒。名之為實。出心想見三倒妄說以為真。五常六樂七我八凈義如上解。問曰。如來涅槃如是。二乘涅槃竟復云何。涅槃經中說具六相。一者解脫。離諸苦故。二名善性。能順益故。三名不實。四名不真。佛自釋言。未得菩提故名不實。以不實故名為不真。五名為樂。六名為凈。佛自釋言。以修無漏八聖道故。名樂名凈亦得說八。六種如上。更加無常及與無我通前八也。佛自釋言。當得菩提故名無常。無我之義備如上解。問曰。賢聖涅槃如是。凡夫涅槃其義云何。涅槃經中說具八相。何者是其凡夫涅槃。經言。眾生依世俗道斷煩惱者是涅槃。言八相者。一名解脫。離煩惱故。二名善性。違背諸惡能順益故。三名不實。四名不真。佛自釋言。以無常故不真不實。五名無常。六名無樂。七名無我。八名無凈。佛自釋言。所斷煩惱以還起。故無常無樂無我無凈。亦得說九。前八種上更加一有。亦得說十。謂。離十相。言十相
【現代漢語翻譯】 現代漢語譯本 法體的本性是虛幻不實的，所以稱之為『空』（Śūnyatā，佛教術語，指空性）。作用不自由自在，所以稱之為『無我』（Anātman，佛教術語，指無我性）。因為要推翻這兩種錯誤的觀念，所以在《涅槃經》（Nirvāṇa Sūtra）中說『我說有』。本體真實不空，所以稱之為『有』。作用能夠自由自在，所以說『為我』。 接下來增加說明六種涅槃的體性。在前五種體性上，再增加一個『善』。或者可以分為八種，如《涅槃經》所說。第一種名為『盡』（Kṣaya，佛教術語，指滅盡）。『盡』就是滅的意思。因為滅盡了一切過失，所以名為『盡』。第二種名為『善性』（Śubhatā，佛教術語，指善良的本性）。遠離罪惡稱為『善』。又能夠順應利益，也名為『善』。第三種名為『實』（Satya，佛教術語，指真實）。遠離虛偽的境界。第四種名為『真』（Tathatā，佛教術語，指真如）。捨棄虛妄的情感，又遠離四種顛倒，稱之為『實』。超出心想和見解這三種顛倒的虛妄說法，就認為是『真』。第五『常』（Nitya，佛教術語，指永恒），第六『樂』（Sukha，佛教術語，指快樂），第七『我』（Ātman，佛教術語，指真我），第八『凈』（Śuddha，佛教術語，指清凈），這些的含義如上文解釋。 問：如來的涅槃是這樣的，那麼二乘（Śrāvakayāna and Pratyekabuddhayāna，佛教術語，指聲聞乘和緣覺乘）的涅槃又是怎樣的呢？《涅槃經》中說二乘涅槃具有六種體性。第一是『解脫』（Mukti，佛教術語，指解脫）。因為遠離了各種痛苦。第二名為『善性』。因為能夠順應利益。第三名為『不實』。第四名為『不真』。佛陀自己解釋說：因為還沒有證得菩提（Bodhi，佛教術語，指覺悟），所以名為『不實』。因為不真實，所以名為『不真』。第五名為『樂』。第六名為『凈』。佛陀自己解釋說：因為修習無漏的八聖道（Āryāṣṭāṅgamārga，佛教術語，指八正道），所以名為『樂』，名為『凈』。也可以說有八種體性。六種體性如上所述，再加上『無常』（Anitya，佛教術語，指無常）以及『無我』，合起來就是八種體性。佛陀自己解釋說：當證得菩提的時候，就名為『無常』。『無我』的含義，詳細的解釋如上文。 問：賢聖的涅槃是這樣的，那麼凡夫的涅槃，它的含義又是怎樣的呢？《涅槃經》中說凡夫的涅槃具有八種體性。什麼是凡夫的涅槃呢？經文說：眾生依靠世俗的道來斷除煩惱，這就是涅槃。所說的八種體性是：第一名『解脫』。因為遠離了煩惱。第二名『善性』。因為違背各種罪惡，能夠順應利益。第三名『不實』。第四名『不真』。佛陀自己解釋說：因為無常的緣故，所以不真不實。第五名『無常』。第六名『無樂』。第七名『無我』。第八名『無凈』。佛陀自己解釋說：所斷除的煩惱還會再次生起，所以是無常、無樂、無我、無凈。也可以說有九種體性。在前八種體性上，再加上一個『有』。也可以說有十種體性。就是遠離十種體性。所說的十種體性是……
【English Translation】 English version The nature of Dharma-body is illusory and unreal, hence it is called 'Emptiness' (Śūnyatā, Buddhist term, referring to emptiness). Its function is not free and self-governed, hence it is called 'Non-self' (Anātman, Buddhist term, referring to the absence of self). To overturn these two misconceptions, it is said in the 'Nirvāṇa Sūtra' that 'I say there is existence'. The substance is real and not empty, hence it is called 'Existence'. Its function is free and self-governed, hence it is said 'as Self'. Next, to further explain six aspects of Nirvāṇa. On top of the previous five aspects, add one more 'Goodness'. Or it can be divided into eight aspects, as mentioned in the 'Nirvāṇa Sūtra'. The first is called 'Cessation' (Kṣaya, Buddhist term, referring to extinction). 'Cessation' means extinction. Because all faults are extinguished, it is called 'Cessation'. The second is called 'Good Nature' (Śubhatā, Buddhist term, referring to the nature of goodness). Being away from evil is called 'Good'. Also, being able to conform and benefit is also called 'Good'. The third is called 'Reality' (Satya, Buddhist term, referring to truth). Being away from the realm of falsehood. The fourth is called 'Truth' (Tathatā, Buddhist term, referring to suchness). Abandoning deluded emotions and being away from the four inversions, it is called 'Reality'. Transcending the three inversions of thought and view, the false statement is considered 'Truth'. The fifth is 'Permanence' (Nitya, Buddhist term, referring to eternity), the sixth is 'Bliss' (Sukha, Buddhist term, referring to happiness), the seventh is 'Self' (Ātman, Buddhist term, referring to true self), and the eighth is 'Purity' (Śuddha, Buddhist term, referring to purity), the meanings of these are as explained above. Question: Such is the Nirvāṇa of the Tathāgata, then what is the Nirvāṇa of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Buddhist term, referring to the Hearer Vehicle and Solitary Realizer Vehicle) like? The 'Nirvāṇa Sūtra' says that the Nirvāṇa of the Two Vehicles has six aspects. The first is 'Liberation' (Mukti, Buddhist term, referring to liberation). Because it is away from all sufferings. The second is called 'Good Nature'. Because it can conform and benefit. The third is called 'Unreal'. The fourth is called 'Untrue'. The Buddha himself explained: Because one has not yet attained Bodhi (Bodhi, Buddhist term, referring to enlightenment), it is called 'Unreal'. Because it is unreal, it is called 'Untrue'. The fifth is called 'Bliss'. The sixth is called 'Purity'. The Buddha himself explained: Because one cultivates the unconditioned Noble Eightfold Path (Āryāṣṭāṅgamārga, Buddhist term, referring to the Eightfold Path), it is called 'Bliss' and 'Purity'. It can also be said that there are eight aspects. The six aspects are as mentioned above, plus 'Impermanence' (Anitya, Buddhist term, referring to impermanence) and 'Non-self', which together make up the eight aspects. The Buddha himself explained: When one attains Bodhi, it is called 'Impermanence'. The meaning of 'Non-self', the detailed explanation is as above. Question: Such is the Nirvāṇa of the Wise and Holy, then what is the meaning of the Nirvāṇa of ordinary beings? The 'Nirvāṇa Sūtra' says that the Nirvāṇa of ordinary beings has eight aspects. What is the Nirvāṇa of ordinary beings? The Sutra says: Beings rely on the worldly path to cut off afflictions, this is Nirvāṇa. The eight aspects mentioned are: The first is called 'Liberation'. Because it is away from afflictions. The second is called 'Good Nature'. Because it goes against all evils and can conform and benefit. The third is called 'Unreal'. The fourth is called 'Untrue'. The Buddha himself explained: Because of impermanence, it is untrue and unreal. The fifth is called 'Impermanence'. The sixth is called 'No Bliss'. The seventh is called 'Non-self'. The eighth is called 'No Purity'. The Buddha himself explained: The afflictions that have been cut off will arise again, so it is impermanent, no bliss, non-self, and no purity. It can also be said that there are nine aspects. On top of the previous eight aspects, add one more 'Existence'. It can also be said that there are ten aspects. That is, being away from ten aspects. The ten aspects mentioned are...
者。所謂色聲香味觸相．生住滅相．男相女相．通前說十。十中前五是五塵相。次三法塵。此八法相。后二人相。涅槃絕此。故說為十。亦得開分以為十三。離前十相加離苦樂不苦不樂。故有十三。如涅槃經聖行中說。隨別細分亦可無量。故經說言。於一名法說無量名。於一義中說無量義。辨相如是。
第五門中雜義分別。于中有七(一有無分別 二通局分別 三大小分別 四約位分別 五就時分別 六生死涅槃體之一異 七諸佛涅槃體之一異)。
第一明其有無之義。于中約就性凈方便應化涅槃辨有無相。性凈涅槃明有明無。所言有者真識之心體。是一切功德之性。起信論中說為一切性功德法。勝鬘說為過恒沙法。彼心妄隱名為佛性。亦名法性。妄息體顯說之以為一切稱德。名之為有。所言無者離相離性。言離相者證實返望由來無妄。以無妄染可除滅故。亦無對治凈相可生。染凈雙泯故名無對。染相既無。凈相亦無。染凈雙泯名為離相。言離性者已如上釋。大涅槃中法界同體乃無一法別守自性。次就方便明有明無。所言有者具足福智二種莊嚴。名之為有。又具法身解脫般若。亦名為有。滅煩惱苦斷德無為稱之為無。次就應化明有明無。應化涅槃有通有局。通而論之依大涅槃所起。義用莫問違順染凈等用
【現代漢語翻譯】 現代漢語譯本：這些被稱為色、聲、香、味、觸等現象，以及生、住、滅等狀態，還有男性和女性的表象。總而言之，前面已經說了十種現象。在這十種現象中，前五種是五塵（指色、聲、香、味、觸五種感官對像）的現象，接下來的三種是法塵（指意識的對象），這八種是法的現象，最後兩種是人的現象。涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）超越了這些現象，所以說有十種現象。也可以進一步細分為十三種現象，在前面的十種現象之外，加上遠離痛苦、快樂以及不苦不樂的感覺，所以有十三種現象，就像《涅槃經》（Nirvana Sutra）聖行中所說的那樣。如果進行更細緻的區分，現象的數量可以是無限的，所以經書上說：『對於一個名稱的法，可以有無數個名稱；對於一個意義，可以有無數個解釋。』辨別現象就是這樣。 第五門中是關於雜義的分別，其中有七個方面：（一）有和無的分別；（二）普遍和侷限的分別；（三）大和小的分別；（四）根據不同階段的分別；（五）根據不同時間的分別；（六）生死（Samsara，佛教術語，指生死輪迴）和涅槃的本體是一樣還是不同；（七）諸佛（Buddhas，佛教術語，指證悟者）的涅槃本體是一樣還是不同。 首先說明有和無的意義。在這裡，根據性凈涅槃（Svabhavasuddha-nirvana，佛教術語，指自性清凈涅槃）、方便涅槃（Upaya-nirvana，佛教術語，指方便涅槃）和應化涅槃（Nirmanakaya-nirvana，佛教術語，指應化身涅槃）來辨別有和無的現象。性凈涅槃既說明有，也說明無。所謂『有』，指的是真識（True Consciousness）的本體，是一切功德的本性。《起信論》（Awakening of Faith in the Mahayana）中說它是『一切性功德法』，《勝鬘經》（Srimala Sutra）中說它是『過恒河沙數法』。這個心被妄想所遮蔽，就叫做佛性（Buddha-nature），也叫做法性（Dharmata）。當妄想止息，本體顯現時，就叫做一切稱德，這被稱為『有』。所謂『無』，指的是遠離現象和遠離自性。說『遠離現象』，是因為證悟真實后回看，本來就沒有虛妄，因為沒有虛妄的染污可以去除，也沒有對治的清凈現象可以產生。染污和清凈都消失了，所以叫做『無對』。既然沒有染污的現象，也就沒有清凈的現象，染污和清凈都消失了，這叫做『遠離現象』。說『遠離自性』，就像上面解釋的那樣。《大涅槃經》（Mahaparinirvana Sutra）中說，法界（Dharmadhatu，佛教術語，指一切法的總稱）的本體是相同的，沒有一個法可以單獨保持自己的自性。其次，就方便涅槃來說明有和無。所謂『有』，指的是具足福德和智慧兩種莊嚴，這被稱為『有』。又具足法身（Dharmakaya，佛教術語，指佛的法性身）、解脫（Moksha，佛教術語，指從輪迴中解脫）和般若（Prajna，佛教術語，指智慧），也稱為『有』。滅除煩惱和痛苦，斷除惡德，獲得無為（Asamskrita，佛教術語，指不生不滅的境界），這被稱為『無』。再次，就應化涅槃來說明有和無。應化涅槃有普遍的和侷限的兩種情況。普遍來說，它是依據大涅槃（Mahaparinirvana，佛教術語，指大般涅槃）而產生的，其意義和作用不問是順還是逆，是染污還是清凈等作用
【English Translation】 English version: These are called phenomena such as form, sound, smell, taste, and touch, as well as states such as birth, dwelling, and decay, and the appearances of male and female. In summary, the ten phenomena mentioned earlier. Among these ten, the first five are the phenomena of the five dusts (referring to the five sense objects of form, sound, smell, taste, and touch), the next three are the dharma dusts (referring to the objects of consciousness), these eight are the phenomena of dharmas, and the last two are the phenomena of people. Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) transcends these phenomena, hence the saying that there are ten phenomena. It can also be further divided into thirteen phenomena, adding the feelings of being apart from suffering, happiness, and neither suffering nor happiness to the previous ten, thus there are thirteen phenomena, as stated in the 'Sacred Conduct' section of the Nirvana Sutra (Mahaparinirvana Sutra). If more detailed distinctions are made, the number of phenomena can be infinite, so the scriptures say: 'For one named dharma, there can be countless names; for one meaning, there can be countless interpretations.' Discriminating phenomena is like this. The fifth section concerns the differentiation of miscellaneous meanings, which includes seven aspects: (1) the distinction between existence and non-existence; (2) the distinction between universality and limitation; (3) the distinction between large and small; (4) the distinction based on different stages; (5) the distinction based on different times; (6) whether the essence of Samsara (Samsara, a Buddhist term referring to the cycle of birth and death) and Nirvana are the same or different; (7) whether the essence of the Nirvana of the Buddhas (Buddhas, Buddhist term referring to enlightened beings) are the same or different. First, clarify the meaning of existence and non-existence. Here, the phenomena of existence and non-existence are distinguished based on Svabhavasuddha-nirvana (Svabhavasuddha-nirvana, a Buddhist term referring to self-nature pure Nirvana), Upaya-nirvana (Upaya-nirvana, a Buddhist term referring to expedient Nirvana), and Nirmanakaya-nirvana (Nirmanakaya-nirvana, a Buddhist term referring to manifested body Nirvana). Svabhavasuddha-nirvana explains both existence and non-existence. What is meant by 'existence' refers to the essence of True Consciousness, which is the nature of all merits. The Awakening of Faith in the Mahayana (Mahayana-sraddhotpada-sastra) says it is 'all dharma of the nature of merit,' and the Srimala Sutra (Srimala Sutra) says it is 'more than countless sands of the Ganges dharma.' This mind, obscured by delusion, is called Buddha-nature, also called Dharmata. When delusion ceases and the essence manifests, it is called all that is worthy of praise, and this is called 'existence'. What is meant by 'non-existence' refers to being apart from phenomena and being apart from self-nature. Saying 'being apart from phenomena' is because, looking back after realizing the truth, there was originally no falsehood, because there is no false defilement that can be removed, and no purifying phenomena to counteract it can arise. Defilement and purity both vanish, so it is called 'without opposition'. Since there is no defiled phenomenon, there is also no pure phenomenon, defilement and purity both vanish, this is called 'being apart from phenomena'. Saying 'being apart from self-nature' is as explained above. The Mahaparinirvana Sutra (Mahaparinirvana Sutra) says that the essence of the Dharmadhatu (Dharmadhatu, a Buddhist term referring to the totality of all dharmas) is the same, and no dharma can independently maintain its own self-nature. Next, explain existence and non-existence in terms of Upaya-nirvana. What is meant by 'existence' refers to being complete with both merit and wisdom adornments, this is called 'existence'. Also, being complete with Dharmakaya (Dharmakaya, a Buddhist term referring to the Dharma body of the Buddha), Moksha (Moksha, a Buddhist term referring to liberation from Samsara), and Prajna (Prajna, a Buddhist term referring to wisdom), is also called 'existence'. Eradicating afflictions and suffering, cutting off evil virtues, and attaining Asamskrita (Asamskrita, a Buddhist term referring to the unconditioned state), this is called 'non-existence'. Again, explain existence and non-existence in terms of Nirmanakaya-nirvana. Nirmanakaya-nirvana has both universal and limited aspects. Universally speaking, it arises based on Mahaparinirvana (Mahaparinirvana, a Buddhist term referring to the Great Nirvana), and its meaning and function do not question whether they are in accordance or opposition, defiled or pure, etc.
。一切悉名應化涅槃。此涅槃中通有通無。現斷煩惱現滅身智。名之為無。余悉是有。若分相說依大涅槃所起。義中具一切用。于中分取現斷煩惱現亡身智為應涅槃。餘者隨義更作異名。若從是義應化涅槃唯無非有。有無如是(此一門竟)。
次明通局。于中約就凡夫二乘菩薩及佛五人辨之。於此人中通局有四。一極通論之。此五種人齊有涅槃。如涅槃說。諸凡夫人依世俗道六行斷結。名凡涅槃。又如經說。得少飯食名涅槃等。此二是其凡夫涅槃。修八聖道斷滅四住所得涅槃。名為聲聞緣覺涅槃。修治斷除無明地等說之以為菩薩涅槃。證法本寂由來不生今亦不滅。是佛涅槃。二簡聖異凡。聖有凡無。如地經說。三乘之中定有涅槃。名為正定。外凡定無。名為邪定。三乘內凡形前名有。望后稱無。名為不定。三簡大異小。大有小無。大乘法中實有涅槃。小乘法中權有實無。故勝鬘云。阿羅漢辟支佛等得涅槃者是佛方便。明知。實無。又彼經說。阿羅漢等去涅槃遠。明知。實無。又涅槃說。世若無佛非無二乘得二涅槃。一切世間唯一佛乘更無二乘別得涅槃。故知。實無。經說。菩薩住大涅槃諸佛亦爾。明知。大有四。簡果異因。唯佛一人獨得涅槃。餘者悉無。如涅槃說。故彼第七功德中言。菩薩之人雖斷煩惱不名涅
【現代漢語翻譯】 一切都可稱為應化涅槃（Nirvana manifested through transformation）。此涅槃中，既可說有，也可說無。『現斷煩惱』（presently severing afflictions）、『現滅身智』（presently extinguishing body and wisdom），可稱之為『無』。其餘都可說是『有』。如果從相上來分別，是依大涅槃（Great Nirvana）所生起的。從義理上來說，它具足一切作用。從中分取『現斷煩惱』、『現亡身智』作為應化涅槃。其餘的，隨著義理的不同，可以另作其他名稱。如果從這個意義上來說，應化涅槃唯是『無』而非『有』。有和無的關係就是這樣（這一門到此結束）。
接下來闡明通局（universality and particularity）。在這裡，就凡夫、二乘（聲聞和緣覺）、菩薩以及佛這五種人來辨析。對於這些人來說，通局有四種情況。第一，從最普遍的角度來說，這五種人都具有涅槃。如《涅槃經》（Nirvana Sutra）所說，諸凡夫依靠世俗之道，以六行斷除煩惱結縛，這稱為凡夫涅槃。又如經中所說，得到少許飯食也稱為涅槃等等。這兩種是凡夫的涅槃。修習八聖道（Eightfold Noble Path），斷滅四住煩惱（four abodes of affliction）所得到的涅槃，稱為聲聞緣覺涅槃。修治斷除無明地等，說是菩薩涅槃。證悟法性本自寂滅，本來不生，現在也不滅，這是佛的涅槃。
第二，區分聖與凡的不同。聖者有涅槃，凡夫沒有。如《地持經》（Bodhisattvabhumi Sutra）所說，三乘（Three Vehicles）之中必定有涅槃，這稱為正定（right concentration）。外凡（ordinary people outside the Buddhist path）一定沒有，這稱為邪定（wrong concentration）。三乘內的凡夫，從其之前的狀態來說，可以稱為『有』，但從其之後的狀態來說，可以稱為『無』，這稱為不定（uncertain）。
第三，區分大乘和小乘的不同。大乘有涅槃，小乘沒有。大乘佛法中，真實有涅槃。小乘佛法中，權巧方便地有，但實際上沒有。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說，阿羅漢（Arhat）、辟支佛（Pratyekabuddha）等得到涅槃，是佛的方便說法。明確知道，實際上沒有。又這部經說，阿羅漢等離涅槃還很遠。明確知道，實際上沒有。又《涅槃經》說，世間如果沒有佛，並非沒有二乘得到二種涅槃。一切世間只有一佛乘，沒有二乘分別得到涅槃。所以知道，實際上沒有。《經》中說，菩薩安住于大涅槃，諸佛也是如此。明確知道，大乘有涅槃。
第四，區分果位和因位的不同。只有佛一人獨自得到涅槃，其餘的人都沒有。如《涅槃經》所說。所以在第七功德中說，菩薩雖然斷除了煩惱，但不能稱為涅槃。
【English Translation】 Everything is called Nirvana manifested through transformation (應化涅槃, Yīnghuà Nièpán). In this Nirvana, both existence and non-existence are possible. 'Presently severing afflictions' (現斷煩惱, xiàn duàn fánnǎo) and 'presently extinguishing body and wisdom' (現滅身智, xiàn miè shēnzhì) can be called 'non-existence.' Everything else can be said to 'exist.' If distinguished from the perspective of characteristics, it arises from the Great Nirvana (大涅槃, Dà Nièpán). In terms of meaning, it possesses all functions. Among them, 'presently severing afflictions' and 'presently extinguishing body and wisdom' are taken as Nirvana manifested through transformation. The rest can be given different names according to different meanings. If from this meaning, Nirvana manifested through transformation is only 'non-existence' and not 'existence.' The relationship between existence and non-existence is like this (this section ends here).
Next, the universality and particularity (通局, tōngjú) are explained. Here, it is distinguished based on five types of people: ordinary beings, two vehicles (聲聞和緣覺, Shēngwén hé Yuánjué), Bodhisattvas, and Buddhas. For these people, there are four situations of universality and particularity. First, from the most universal perspective, all five types of people have Nirvana. As the Nirvana Sutra (涅槃經, Nièpán Jīng) says, ordinary beings rely on worldly paths and sever afflictions with six practices, which is called the Nirvana of ordinary beings. Also, as the sutra says, obtaining a small amount of food is also called Nirvana, etc. These two are the Nirvana of ordinary beings. The Nirvana obtained by cultivating the Eightfold Noble Path (八聖道, Bā Shèng Dào) and extinguishing the four abodes of affliction (四住煩惱, sì zhù fánnǎo) is called the Nirvana of Śrāvakas and Pratyekabuddhas. Cultivating and eliminating the ground of ignorance, etc., is said to be the Nirvana of Bodhisattvas. Realizing the fundamental nature of Dharma as inherently tranquil, originally not arising, and now not ceasing, is the Nirvana of Buddhas.
Second, distinguishing the difference between the holy and the ordinary. The holy have Nirvana, while ordinary beings do not. As the Bodhisattvabhumi Sutra (地持經, Dìchí Jīng) says, among the Three Vehicles (三乘, Sān Chéng), there is definitely Nirvana, which is called right concentration (正定, zhèngdìng). Ordinary beings outside the Buddhist path definitely do not have it, which is called wrong concentration (邪定, xiédìng). Ordinary beings within the Three Vehicles can be called 'existence' from their previous state, but can be called 'non-existence' from their later state, which is called uncertain (不定, bùdìng).
Third, distinguishing the difference between the Mahayana and the Hinayana. The Mahayana has Nirvana, while the Hinayana does not. In Mahayana Buddhism, there is truly Nirvana. In Hinayana Buddhism, there is Nirvana as a skillful means, but in reality, there is not. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經, Shèngmán Jīng) says that Arhats (阿羅漢, Āluóhàn), Pratyekabuddhas (辟支佛, Pìzhīfó), etc., obtaining Nirvana is a skillful means of the Buddha. It is clearly known that in reality, there is not. Also, this sutra says that Arhats, etc., are far from Nirvana. It is clearly known that in reality, there is not. Also, the Nirvana Sutra says that if there is no Buddha in the world, it does not mean that the Two Vehicles cannot obtain two types of Nirvana. In all the world, there is only one Buddha Vehicle, and the Two Vehicles do not separately obtain Nirvana. Therefore, it is known that in reality, there is not. The sutra says that Bodhisattvas abide in the Great Nirvana, and so do Buddhas. It is clearly known that the Mahayana has Nirvana.
Fourth, distinguishing the difference between the fruit position and the causal position. Only the Buddha alone obtains Nirvana, and no one else does. As the Nirvana Sutra says. Therefore, in the seventh merit, it says that although Bodhisattvas have severed afflictions, they cannot be called Nirvana.
槃。諸佛如來不生煩惱乃名涅槃。是故涅槃獨唯在佛。問曰。何故斷煩惱者不名涅槃。不生煩惱方名涅槃。佛自釋言。涅是不義。槃是生義。諸佛如來不生煩惱。稱當涅槃不生之義。故佛有之。菩薩雖復斷除煩惱不當涅槃不生之義。為是言無。問曰。何故菩薩斷結不名不生。諸佛斷結偏名不生。解有三義。一約惑論。菩薩之人雖分斷結斷之不盡。心中殘結客使更起。故非不生佛斷已盡更無可起。故言不生。二就心解。菩薩之人雖斷煩惱七識心在。心性生滅故非不生。佛斷煩惱妄心亦盡。真心常寂故名不生。三約理釋。菩薩見有煩惱可斷。非本不起故非不生。諸佛窮實達妄本空。無惑可起亦無可斷。故曰不生。故經說言。法本不然。今亦不滅。是寂滅義。具此三義故佛獨有餘者無之。問曰。不生偏在如來。是涅槃唯應在佛。何故前說菩薩亦有。釋言。解義有通有局。通而論之涅槃名滅。菩薩斷結即是滅義。故說通有。局則無者。涅槃名寂滅義。不生不斷方是寂滅。故佛獨有。有起有斷紛動不寂。故說局無。問曰。通則涅槃名滅。得通菩薩二乘之人。亦滅煩惱通之應齊。何故前者簡大異小不通二乘。釋言。滅中義有通有局。通則一切有所滅者悉名涅槃。故前通說二乘有之。局則斷惑。辨息緣治。得實不動。方名涅槃。故說
【現代漢語翻譯】 現代漢語譯本 槃（涅槃）。諸佛如來不生煩惱才叫做涅槃。所以涅槃唯獨在佛。問：為什麼斷除煩惱的人不叫做涅槃，不生煩惱才叫做涅槃？佛自己解釋說：『涅』是不的意思，『槃』是生的意思。諸佛如來不生煩惱，才符合涅槃不生的含義，所以佛才有涅槃。菩薩即使斷除了煩惱，也不符合涅槃不生的含義，所以說沒有涅槃。問：為什麼菩薩斷除煩惱結縛不叫做不生，諸佛斷除煩惱結縛就特別叫做不生？解釋有三種含義：第一，從惑的角度來說，菩薩雖然分斷煩惱結縛，但斷得不徹底，心中殘餘的煩惱還會再次生起，所以不是不生；佛斷盡了煩惱，再也沒有可以生起的，所以說不生。第二，就心來解釋，菩薩雖然斷了煩惱，但第七識心還在，心性有生有滅，所以不是不生；佛斷了煩惱，妄心也盡了，真心常住寂靜，所以叫做不生。第三，從理上解釋，菩薩認為有煩惱可以斷，不是本來就沒有生起，所以不是不生；諸佛窮盡實相，通達虛妄本性是空，沒有迷惑可以生起，也沒有什麼可以斷除，所以說不生。所以經書上說：『法本來就沒有生起，現在也沒有滅去。』這就是寂滅的含義。具備這三種含義，所以只有佛才有涅槃，其餘的人沒有。問：不生偏在於如來，那麼涅槃只應該在佛這裡，為什麼前面說菩薩也有涅槃？解釋說：理解含義有共通和侷限。從共通的方面來說，涅槃叫做滅。菩薩斷除煩惱就是滅的含義，所以說共通的有。侷限的方面來說，涅槃叫做寂滅的含義，不生不斷才是寂滅，所以佛才有。有生有斷，紛亂動盪不寂靜，所以說侷限的沒有。問：如果共通的涅槃叫做滅，能夠共通於菩薩和二乘之人，也滅除了煩惱，共通的方面應該相同，為什麼前面要區分大乘和小乘，不共通於二乘？解釋說：滅的含義中有共通和侷限。共通的方面來說，一切有所滅除的都叫做涅槃，所以前面共通的說二乘也有涅槃。侷限的方面來說，斷除迷惑，辨別止息因緣，治理煩惱，得到真實不動搖的境界，才叫做涅槃，所以說侷限的
【English Translation】 English version Nirvana (Pan). Only when the Buddhas and Tathagatas do not generate afflictions is it called Nirvana. Therefore, Nirvana exists solely in the Buddha. Question: Why are those who have severed afflictions not called Nirvana, but only those who do not generate afflictions are called Nirvana? The Buddha himself explained: 'Nir' means 'not,' and 'vana' means 'birth.' The Buddhas and Tathagatas do not generate afflictions, which corresponds to the meaning of Nirvana as 'non-birth.' Therefore, only the Buddha possesses it. Even though Bodhisattvas sever afflictions, they do not correspond to the meaning of Nirvana as 'non-birth,' so it is said they do not have it. Question: Why is the Bodhisattva's severing of bonds not called 'non-birth,' while the Buddha's severing of bonds is specifically called 'non-birth'? There are three meanings to this explanation: First, from the perspective of delusion, although Bodhisattvas partially sever bonds, they do not sever them completely. Residual bonds in their minds can cause further afflictions to arise, so it is not 'non-birth.' The Buddha has severed all bonds, and there is nothing more that can arise, so it is said to be 'non-birth.' Second, from the perspective of the mind, although Bodhisattvas have severed afflictions, the seventh consciousness is still present. The nature of the mind is subject to birth and death, so it is not 'non-birth.' The Buddha has severed afflictions, and the deluded mind is also extinguished. The true mind is always still and silent, so it is called 'non-birth.' Third, from the perspective of principle, Bodhisattvas believe that there are afflictions that can be severed, and that they are not originally unarisen, so it is not 'non-birth.' The Buddhas exhaustively realize reality and understand that the nature of delusion is empty. There are no delusions that can arise, and nothing that can be severed, so it is said to be 'non-birth.' Therefore, the scriptures say: 'The Dharma is originally unborn, and now it is not extinguished.' This is the meaning of stillness and extinction. Possessing these three meanings, only the Buddha possesses Nirvana, and no one else does. Question: If 'non-birth' is specific to the Tathagata, then Nirvana should only be in the Buddha. Why was it said earlier that Bodhisattvas also have Nirvana? The explanation is that the meaning of understanding has both common and limited aspects. From the common aspect, Nirvana is called extinction. The Bodhisattva's severing of afflictions is the meaning of extinction, so it is said to be commonly possessed. From the limited aspect, Nirvana is called the meaning of stillness and extinction. Non-birth and non-cessation are stillness and extinction, so only the Buddha possesses it. Having birth and cessation, being chaotic and turbulent, is not stillness, so it is said to be limitedly absent. Question: If the common Nirvana is called extinction, and can be common to Bodhisattvas and those of the Two Vehicles, who also extinguish afflictions, then the common aspect should be the same. Why was it said earlier to differentiate between the Great Vehicle and the Small Vehicle, and not to be common to the Two Vehicles? The explanation is that there are common and limited meanings in extinction. From the common aspect, everything that is extinguished is called Nirvana, so it was said earlier that the Two Vehicles also have Nirvana. From the limited aspect, severing delusions, discerning and ceasing conditions, governing afflictions, and attaining a state of true and unmoving, is called Nirvana, so it is said to be limitedly
大有。二乘之人雖少斷結未滅緣治。不得法實故說無之。問曰。就通有可滅者悉名涅槃。得通二乘凡夫之人。亦滅煩惱通之應好。何故前者簡聖異凡不通凡夫。釋言。此義亦有通局。前則一切有所滅者悉名涅槃。故前通說凡夫亦有局。則永滅方名涅槃。故說聖有。凡夫暫滅非永滅度。故說無之。通局如是(此二門竟)。
次辨大小還約凡夫二乘菩薩及佛辨之。於此人中分別有三。一簡聖異凡。凡夫涅槃名之為小。賢聖涅槃悉名為大。聖是大人。大人所得故名為大。又復就彼一大涅槃分為三乘。以本收末故悉名大。故經說言。摩訶衍者出生一切聲聞緣覺。又經說言。汝等所行是菩薩道。如是等也。二簡大異小。凡夫二乘所得名小。諸佛菩薩涅槃是大。是以經中宣說。菩薩住大涅槃。二乘所得乘舍悲願。不能廣益一切眾生。故名為小。又未證之未得緣起三昧法門建立大義。故名為小。諸佛菩薩可得涅槃不捨悲願廣益一切。故名為大。故地論言。不捨大悲以大願力大涅槃示現。又佛菩薩證法實性。以此緣起法門之力能建大義無所不為。故得名大。三簡果異因。唯佛涅槃名之為大。余悉名小。如涅槃經第七德中具廣解釋。彼言。菩薩不見佛性斷煩惱故。所得涅槃但有樂凈而無我常。故不名大。諸佛見性而斷煩惱。所得涅
【現代漢語翻譯】 現代漢語譯本 大有。二乘之人雖然稍微斷除了煩惱，但沒有滅盡業緣的根本，沒有證得真實的佛法，所以說他們的涅槃是『無』。問：如果按照『通有』的觀點，所有可以滅除的東西都可以稱為涅槃，那麼證得『通』的二乘凡夫之人，也滅除了煩惱，按照『通』的觀點應該也可以說是證得了涅槃。為什麼前面要區分聖人和凡夫，說涅槃不通於凡夫呢？回答：這個道理也有『通』和『局』兩種解釋。前面說一切有所滅除的都可以稱為涅槃，所以是『通』說，凡夫也包括在內。『局』的說法是，只有永遠滅除煩惱才稱為涅槃，所以說是聖人才能證得。凡夫只是暫時滅除煩惱，不是永遠的解脫，所以說凡夫沒有證得涅槃。『通』和『局』的解釋就是這樣（以上是兩種不同的解釋）。
接下來辨別大乘和小乘，還是從凡夫、二乘、菩薩和佛這四種人來辨別。在這四種人中，可以分為三種情況。第一種是區分聖人和凡夫。凡夫的涅槃稱為『小』，賢聖的涅槃都稱為『大』。聖人是大人，大人所證得的涅槃所以稱為『大』。又可以把這一個『大』涅槃分為三乘，因為根本包含了末端，所以都稱為『大』。所以經中說：『摩訶衍（Mahāyāna，大乘）能出生一切聲聞（Śrāvaka，聽聞佛法者）和緣覺（Pratyekabuddha，獨立覺悟者）』。又經中說：『你們所行的是菩薩道』。等等。
第二種是區分大乘和小乘。凡夫和二乘所證得的涅槃稱為『小』，諸佛和菩薩的涅槃是『大』。因此經中宣說，菩薩安住于大涅槃。二乘之人捨棄了慈悲和誓願，不能廣泛利益一切眾生，所以稱為『小』。又因為沒有證得、沒有獲得緣起（Pratītyasamutpāda，事物相互依存的法則）三昧（Samādhi，禪定）的法門，不能建立廣大的意義，所以稱為『小』。諸佛和菩薩證得了涅槃，不捨棄慈悲和誓願，能夠廣泛利益一切眾生，所以稱為『大』。所以《地論》說：『不捨棄大悲心，以大願力示現大涅槃』。而且佛和菩薩證得了法（Dharma，宇宙真理）的真實體性，憑藉這種緣起法門的力量，能夠建立廣大的意義，無所不能，所以得名為『大』。
第三種是區分果和因。只有佛的涅槃才稱為『大』，其餘都稱為『小』。如《涅槃經》第七德中詳細解釋。其中說：『菩薩因為沒有見到佛性（Buddha-dhātu，成佛的潛能），斷除煩惱，所證得的涅槃只有樂和凈，而沒有『我』和『常』，所以不稱為『大』。諸佛見到佛性而斷除煩惱，所證得的涅槃』
【English Translation】 English version Great Existence. Although those of the Two Vehicles have slightly severed their afflictions, they have not extinguished the root of karmic conditions and have not attained the true Dharma. Therefore, it is said that their Nirvana is 'non-existent.' Question: If, according to the view of 'universal existence,' everything that can be extinguished can be called Nirvana, then those ordinary people of the Two Vehicles who have attained 'universality' have also extinguished their afflictions. According to the view of 'universality,' it should also be said that they have attained Nirvana. Why did the previous explanation distinguish between sages and ordinary people, saying that Nirvana does not apply to ordinary people? Answer: This principle also has two interpretations: 'universal' and 'limited.' The previous statement that everything that has been extinguished can be called Nirvana is a 'universal' statement, including ordinary people. The 'limited' statement is that only the eternal extinction of afflictions is called Nirvana, so it is said that only sages can attain it. Ordinary people only temporarily extinguish their afflictions and are not eternally liberated, so it is said that they have not attained Nirvana. The 'universal' and 'limited' interpretations are like this (these are two different explanations).
Next, we will distinguish between the Mahayana and Hinayana, still based on the four types of people: ordinary people, those of the Two Vehicles, Bodhisattvas, and Buddhas. Among these four types of people, we can divide them into three situations. The first is to distinguish between sages and ordinary people. The Nirvana of ordinary people is called 'small,' while the Nirvana of sages is called 'great.' Sages are great beings, and the Nirvana attained by great beings is therefore called 'great.' Furthermore, this one 'great' Nirvana can be divided into the Three Vehicles, because the root contains the end, so they are all called 'great.' Therefore, the sutra says: 'Mahāyāna (大乘, Great Vehicle) gives birth to all Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas).' And the sutra says: 'What you are practicing is the Bodhisattva path.' And so on.
The second is to distinguish between the Great Vehicle and the Small Vehicle. The Nirvana attained by ordinary people and those of the Two Vehicles is called 'small,' while the Nirvana of Buddhas and Bodhisattvas is 'great.' Therefore, the sutras proclaim that Bodhisattvas abide in the Great Nirvana. Those of the Two Vehicles abandon compassion and vows and cannot widely benefit all sentient beings, so they are called 'small.' Also, because they have not attained or obtained the Dharma gate of Pratītyasamutpāda (緣起, Dependent Origination) Samādhi (三昧, Concentration), they cannot establish great meaning, so they are called 'small.' Buddhas and Bodhisattvas attain Nirvana, do not abandon compassion and vows, and can widely benefit all sentient beings, so they are called 'great.' Therefore, the Treatise on the [Ten] Grounds says: 'Not abandoning great compassion, they manifest great Nirvana with great vows.' Moreover, Buddhas and Bodhisattvas attain the true nature of Dharma (法, Truth), and with the power of this Dharma gate of Dependent Origination, they can establish great meaning and are capable of everything, so they are named 'great.'
The third is to distinguish between result and cause. Only the Nirvana of the Buddha is called 'great,' and the rest are called 'small.' As explained in detail in the seventh virtue of the Nirvana Sutra. It says: 'Because Bodhisattvas have not seen the Buddha-dhātu (佛性, Buddha-nature) and have severed afflictions, the Nirvana they attain only has joy and purity, but not 'self' and 'permanence,' so it is not called 'great.' Buddhas see the Buddha-nature and sever afflictions, and the Nirvana they attain'
槃常樂我凈。故名為大。菩薩隨分亦少見性。于佛所見猶未明瞭。故言不見。有斷煩惱。故名為凈。分得涅槃故說為樂。常者是其法身之義。由不見性不顯成身故不名常。我是佛義。彼未是佛。無八自在故不名我。以是故小。佛不同此。所以是大。大小如是(此三門竟)。
次就位論。小乘法中位別有三。一是凡位。在見道前。有其等智斷結涅槃。二是聖位。見道已上。有其無漏斷結涅槃而未滿足。三無學位。有其無漏斷結涅槃究竟成滿。大乘法中位別有五。一是外凡常沒之位。得有等智斷結涅槃。如涅槃說。凡夫涅槃八事是者。二是外凡善趣之位。得有事識緣觀無漏斷結涅槃。以此位中修習事識無漏業因斷煩惱故。種性已上用之受于變易之果。三種性已上內凡之位。得有妄識緣治無漏斷結涅槃。觀法心起舍外緣故。四初地上真聖之位。漸息緣治真證漸現。得有真證法性涅槃而未滿足。五是佛位。達妄本無凈非治顯。法性涅槃圓滿具足。約始分終說彼第五。至及得時前無四階。此非第五(此四門竟)。
次約時說。偏論大乘時別眾多。粗約為三。一是凡時種性已前。亦可地前。二是聖時種性已上。亦可地上。三是佛時在於后際。若論佛時具三涅槃。性凈方便及與應化備如上解。在於聖時具有三種涅槃之分
【現代漢語翻譯】 現代漢語譯本：槃（涅槃，佛教術語，指解脫后的境界）具有常、樂、我、凈的特性。因此被稱為『大』。菩薩隨其能力也能稍微見到佛性，但對於佛所見的境界還不夠明瞭，所以說『不見』。斷除了煩惱，因此被稱為『凈』。分得涅槃的一部分，所以說『樂』。『常』指的是法身的意義。由於不能見到佛性，法身不能顯現成就，所以不稱為『常』。『我』是佛的意義，他們還不是佛，沒有八自在，所以不稱為『我』。因此是『小』。佛與此不同，所以是『大』。大小的區分就是這樣。（以上是關於『大』與『小』的三種區分）
接下來從果位來討論。小乘佛法中，果位分為三種。一是凡夫位，在見道之前，具有等智、斷結、涅槃。二是聖位，見道以上，具有無漏、斷結、涅槃，但尚未圓滿。三是無學位，具有無漏、斷結、涅槃，究竟圓滿成就。大乘佛法中，果位分為五種。一是外凡常沒之位，具有等智、斷結、涅槃，如《涅槃經》所說，凡夫的涅槃有八件事。二是外凡善趣之位，具有事識、緣觀、無漏、斷結、涅槃。因為在這個果位中修習事識無漏業因，斷除煩惱。種性以上的人用它來承受變易的果報。三種性以上內凡之位，具有妄識、緣治、無漏、斷結、涅槃。觀法時心生起，捨棄外緣的緣故。四是初地以上真聖之位，逐漸止息緣治，真實證悟逐漸顯現，具有真證、法性涅槃，但尚未圓滿。五是佛位，通達妄本無，清凈並非通過治理而顯現，法性涅槃圓滿具足。從開始到最終來說，有第五個果位。到達和得到的時候，前面沒有四個階段，這並非第五個果位。（以上是關於果位的四種區分）
接下來從時間上來說。偏重討論大乘佛法，時間上的區分有很多，粗略地分為三種。一是凡夫時，種性之前，也可以是地上之前。二是聖者時，種性以上，也可以是地上。三是佛時，在最後際。如果說佛時，具有三種涅槃：性凈涅槃、方便涅槃以及應化涅槃，詳細解釋如上所述。在聖者時，具有三種涅槃的一部分。
【English Translation】 English version: Nirvana (Parinirvana, a Buddhist term referring to the state after liberation) possesses the qualities of permanence, bliss, self, and purity. Therefore, it is called 'Great'. Bodhisattvas, according to their capacity, can also see the Buddha-nature to a small extent, but their understanding of what the Buddha sees is not yet clear, so it is said 'not seeing'. Having cut off afflictions, it is therefore called 'pure'. Having obtained a portion of Nirvana, it is said to be 'blissful'. 'Permanent' refers to the meaning of the Dharmakaya (Dharmakāya, the body of the Dharma). Because the Buddha-nature cannot be seen, the Dharmakaya cannot be manifested and accomplished, so it is not called 'permanent'. 'Self' is the meaning of Buddha; they are not yet Buddhas, and do not have the eight freedoms, so they are not called 'self'. Therefore, it is 'small'. The Buddha is different from this, so it is 'great'. The distinction between great and small is like this. (The above are three distinctions regarding 'great' and 'small')
Next, let's discuss from the perspective of stages. In the Theravada (Śrāvakayāna) Dharma, there are three stages. First is the stage of ordinary beings, before the path of seeing, possessing equanimity-wisdom, cessation of fetters, and Nirvana. Second is the stage of the noble ones, above the path of seeing, possessing non-outflow, cessation of fetters, and Nirvana, but not yet complete. Third is the stage of no-more-learning, possessing non-outflow, cessation of fetters, and Nirvana, ultimately complete and accomplished. In the Mahayana (Mahāyāna) Dharma, there are five stages. First is the stage of ordinary beings constantly submerged, possessing equanimity-wisdom, cessation of fetters, and Nirvana, as the Nirvana Sutra (Nirvana Sutra) says, the Nirvana of ordinary beings has eight aspects. Second is the stage of ordinary beings in good destinies, possessing active consciousness, conditioned observation, non-outflow, cessation of fetters, and Nirvana. Because in this stage, one cultivates active consciousness, non-outflow karmic causes, and cuts off afflictions. Those above the seed-nature use it to receive the results of transformation. Third is the stage of inner ordinary beings above the seed-nature, possessing deluded consciousness, conditioned treatment, non-outflow, cessation of fetters, and Nirvana. Because when observing the Dharma, the mind arises and abandons external conditions. Fourth is the stage of true noble ones above the first ground, gradually ceasing conditioned treatment, and true realization gradually manifesting, possessing true realization and Dharma-nature Nirvana, but not yet complete. Fifth is the stage of Buddhahood, understanding that delusion is fundamentally non-existent, and purity is not manifested through treatment, Dharma-nature Nirvana is completely and fully possessed. Speaking from beginning to end, there is the fifth stage. When arriving and attaining, there are no four stages before, this is not the fifth stage. (The above are four distinctions regarding stages)
Next, let's talk about it from the perspective of time. Focusing on the Mahayana Dharma, there are many distinctions in time, roughly divided into three types. First is the time of ordinary beings, before the seed-nature, or before the grounds. Second is the time of noble ones, above the seed-nature, or on the grounds. Third is the time of the Buddha, at the final limit. If we talk about the time of the Buddha, there are three types of Nirvana: self-nature pure Nirvana, expedient Nirvana, and responsive transformation Nirvana, detailed explanations as described above. In the time of the noble ones, there is a portion of the three types of Nirvana.
。而未滿足。若在凡時方便應化二種涅槃非有非無。從本已來有可生義。名為非無。以未修得故曰非有。如子樹中非有非無。此亦如是。善趣位中非不亦有斷結涅槃。今此粗判少故不說。性凈涅槃有無不定。解有三義。第一約緣就實分別。約緣論實於此時中。實為妄隱未名涅槃。但可名為涅槃之性及與佛性。故經說言。涅槃因者所謂佛性。又經宣說。涅槃名爲了因之果。故此無之。就實論實實外無緣。誰來覆我。無緣可對。約誰名因。無緣可對。待誰稱果。是則涅槃非因非果從來常爾。故經說言。大般涅槃本自有之。非適今也。二約凡佛二人分別。就凡聖實實為惑隱。未得顯不名涅槃。但可名因俱得名性。若以佛眼觀眾生體本來無染。即是涅槃。故經說言。佛知眾生畢竟寂滅取涅槃相。不復更滅更何所待不名涅槃。三就一人始終分別。始在凡時未見法性。性為妄隱。未名涅槃。后成佛時返望生死由來不有。由誰覆真。真本常凈不侍緣飾。是故本來常是涅槃。如人迷解始見正方。及至見時由來常正。約時如是(此五門竟)。
次論生死涅槃一異。一異如何。分別有三。一就緣說緣。斷生死體得涅槃性。生死涅槃體性全別。如經中說。本有今無本無今有。三世有法無有是處。正當此門。又經中說。涅槃互無亦當此門
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）沒有滿足（上述條件），那麼在凡夫位時，方便應化二種涅槃的狀態是非有非無。從根本上來說，它具有可以產生的意義，所以稱為『非無』。因為尚未修證獲得，所以稱為『非有』。就像子樹中（果實）的狀態，非有非無。這裡也是如此。在善趣位中，並非沒有斷結涅槃，但因為這裡只是粗略地判斷，所以不詳細說明。性凈涅槃的有無是不確定的。理解『有』有三種方式：第一，從因緣的角度，就實相進行分別。從因緣的角度討論實相，在這個時候，實相被虛妄所遮蔽，還不能稱為涅槃，只能稱為涅槃之性以及佛性。所以經中說，『涅槃的因就是佛性』。又經中宣說，『涅槃是了因之果』。因此，從這個角度來說，涅槃是『無』。就實相討論實相，實相之外沒有因緣，誰來遮蔽我？沒有因緣可以相對，從誰的角度稱為『因』？沒有因緣可以相對，等待誰來稱為『果』？那麼涅槃就不是因也不是果，從來都是如此。所以經中說，『大般涅槃本來就存在，不是現在才有的』。第二，從凡夫和佛陀兩個角度進行分別。就凡夫而言，實相被迷惑所遮蔽，沒有顯現，所以不能稱為涅槃，只能稱為『因』，都可以稱為『性』。如果用佛的眼睛觀察眾生的身體，本來就沒有染污，那就是涅槃。所以經中說，『佛知道眾生最終寂滅，取涅槃相』。不再需要滅度，還等待什麼才能稱為涅槃呢？第三，就一個人從始至終的角度進行分別。開始在凡夫位時，沒有見到法性，法性被虛妄所遮蔽，不能稱為涅槃。後來成佛時，回頭看生死，本來就不存在，由誰來遮蔽真如？真如本來就清凈，不需要因緣的修飾。所以本來就是涅槃。就像人迷路后又找到正確的方向，等到找到時，正確的方向本來就是正確的。從時間角度來說就是這樣（以上五門結束）。 接下來討論生死和涅槃是一還是異。一還是異？分別有三種。第一，從因緣的角度來說因緣。斷除生死的本體，得到涅槃的性質，生死和涅槃的本體和性質完全不同。如經中所說，『本來有現在沒有，本來沒有現在有，三世有法沒有這樣的道理』，正對應這個方面。又經中說，『涅槃互相沒有』，也對應這個方面。
【English Translation】 English version: If (a Bodhisattva) has not fulfilled (the aforementioned conditions), then in the state of an ordinary being, the two types of Nirvana, expedient and manifested, are neither existent nor non-existent. Fundamentally, they possess the meaning of being able to arise, hence they are called 'non-non-existent'. Because they have not yet been cultivated and attained, they are called 'non-existent'. It is like the state of (fruit) in a seed-tree, neither existent nor non-existent. It is the same here. In the realm of good destinies, it is not that there is no Nirvana of severing bonds, but because this is only a rough judgment, it is not explained in detail. The existence or non-existence of Self-Nature Purity Nirvana is uncertain. There are three ways to understand 'existence': First, from the perspective of conditions (緣, yuan), distinguishing based on reality. Discussing reality from the perspective of conditions, at this time, reality is obscured by delusion, and it cannot yet be called Nirvana, but can only be called the nature of Nirvana and Buddha-nature (佛性, Foxing). Therefore, the sutra says, 'The cause of Nirvana is what is called Buddha-nature.' Furthermore, the sutra declares, 'Nirvana is the result of the complete cause.' Therefore, from this perspective, it is 'non-existent'. Discussing reality from the perspective of reality, there are no conditions outside of reality. Who comes to cover me? There are no conditions to oppose, from whose perspective is it called 'cause'? There are no conditions to oppose, waiting for whom to be called 'result'? Then Nirvana is neither cause nor result, it has always been like this. Therefore, the sutra says, 'Great Parinirvana (大般涅槃, Da Ban Niepan) has always existed, it is not just now.' Second, distinguishing from the perspective of ordinary beings and Buddhas. For ordinary beings, reality is obscured by delusion, it has not manifested, so it cannot be called Nirvana, but can only be called 'cause', and both can be called 'nature'. If one observes the bodies of sentient beings with the eyes of a Buddha, they are originally without defilement, and that is Nirvana. Therefore, the sutra says, 'The Buddha knows that sentient beings ultimately enter into stillness, taking on the aspect of Nirvana.' There is no need for further extinction, what else is one waiting for to be called Nirvana? Third, distinguishing from the perspective of one person from beginning to end. At the beginning, in the state of an ordinary being, one has not seen the Dharma-nature (法性, Faxing), the Dharma-nature is obscured by delusion, and it cannot be called Nirvana. Later, when one becomes a Buddha, looking back at birth and death, it originally did not exist, who is there to cover the true nature? The true nature is originally pure, it does not need the adornment of conditions. Therefore, it has always been Nirvana. It is like a person who gets lost and then finds the correct direction, and when they find it, the correct direction was originally correct. It is like this from the perspective of time (the above five gates are finished). Next, we will discuss whether birth and death (生死, Shengsi) and Nirvana are the same or different. The same or different? There are three distinctions. First, from the perspective of conditions, speaking of conditions. Severing the substance of birth and death, one obtains the nature of Nirvana, the substance and nature of birth and death and Nirvana are completely different. As the sutra says, 'Originally existent, now non-existent, originally non-existent, now existent, there is no such principle in the Dharma of the three times', this corresponds directly to this aspect. Furthermore, the sutra says, 'Nirvana is mutually non-existent', this also corresponds to this aspect.
。二約緣論實。轉生死體即是涅槃。非全別體。良以迷時迷涅槃性為生死故。是故解時解生死體即是涅槃。如人迷時正方為邪。及至解時邪方即正。亦如夜闇見繩為蛇。及后明時蛇即是繩。故經說言。凡夫未成佛菩提為煩惱。聖若成佛時煩惱即菩提。菩提既然涅槃亦爾。三就實論實生死之體即是涅槃。不得還轉。如蛇是繩。豈待至明。生死涅槃一異如是。不得偏取(此六門竟)。
次明諸佛涅槃一異。涅槃若一。一人得時余亦應得。又若定一。一人得已餘應無分。涅槃若別。別則不同。便有彼此多少增減邊畔可數。即是無常。其義云何。如涅槃中。解佛性義不一不異。涅槃亦爾。不一不異。此修此得彼修彼得。故非定一。所得無別。故非定異。譬如一經學者便解不學不解。故經不一。及其所解體不殊。得言不異。此亦如是。又復約緣以論其實。緣別彼實從異。故非定一。就實論實實外無人。知。復從誰說彼說此。為是不異。涅槃義深難以測窮。且尋詮況粗述云爾。
無上菩提義七門分別(釋名一 定體二 辨相三 得不得四 約位通局五 約時分別六 菩提涅槃一異七)
第一釋名。菩提胡語。此翻名道。果德圓通名之為道。道義有五。一對障分別。障累斯盡德體無壅。名之為通。通故名道。二就
【現代漢語翻譯】 現代漢語譯本：二、約緣論述實相。流轉生死的本體即是涅槃，並非完全不同的本體。因為迷惑時，將涅槃的本性誤認為生死，所以覺悟時，明白生死的本體就是涅槃。如同人迷惑時，將正方看作邪方，等到覺悟時，邪方即是正方。又如夜晚黑暗時，將繩子看作蛇，等到天亮時，蛇就是繩子。所以經書上說，凡夫未成佛時，菩提就是煩惱；聖人成佛時，煩惱即是菩提。菩提如此，涅槃也是如此。三、就實相而言，生死的本體就是涅槃，不能再轉變。如同蛇就是繩子，哪裡需要等到天亮？生死與涅槃的一與異就是這樣，不能偏執一端（以上六門完畢）。
其次說明諸佛涅槃的一與異。如果涅槃是同一的，那麼一人證得時，其餘的人也應該證得。又如果涅槃是絕對同一的，那麼一人證得后，其餘的人就應該沒有份了。如果涅槃是不同的，那麼不同就會有差別，就會有彼此、多少、增減、邊際、可以計數等，那就是無常了。這其中的道理是什麼呢？如同在涅槃中，理解佛性的意義是不一不異的，涅槃也是這樣，不一不異。此人修此法證得，彼人修彼法證得，所以不是絕對同一的。所證得的沒有差別，所以不是絕對不同的。譬如一部經書，學者就理解，不學就不理解，所以經書不是同一的；但是他們所理解的本體沒有差別，可以說是不不同的。這裡也是這樣。又從因緣的角度來論述實相，因緣不同，所呈現的實相也隨之不同，所以不是絕對同一的。就實相而言，實相之外沒有人，知道實相后，又從誰那裡說彼說此呢？所以是不不同的。涅槃的意義深奧難以測度窮盡，姑且尋找比喻粗略地敘述如此。
無上菩提的意義，從七個方面來分別闡述（一、解釋名稱，二、確定本體，三、辨別相狀，四、能否證得，五、從地位上來說的普遍性和侷限性，六、從時間上來說的分別，七、菩提與涅槃的一與異）。
第一，解釋名稱。菩提（Bodhi）是梵語，這裡翻譯為『道』。果德圓滿通達，稱之為道。道的意義有五種：一、對治障礙來分別。障礙和累贅都消除乾淨，德行的本體沒有阻塞，稱之為『通』。因為通達，所以稱之為『道』。二、就……
【English Translation】 English version: Second, discussing reality based on conditions. The very substance of transmigratory existence (生死, shengsi) is Nirvana (涅槃, niepan), not an entirely separate substance. Because when deluded, one mistakes the nature of Nirvana for transmigratory existence, therefore, when enlightened, one understands that the substance of transmigratory existence is Nirvana. It is like when a person is deluded, they see the right direction as wrong, and when they become enlightened, the wrong direction is the right direction. It is also like seeing a rope as a snake in the darkness of night, and when it becomes bright, the snake is just a rope. Therefore, the scriptures say that for ordinary beings before becoming Buddhas, Bodhi (菩提) is affliction (煩惱, fan nao); when sages become Buddhas, affliction is Bodhi. As it is with Bodhi, so it is with Nirvana. Third, speaking of reality in terms of reality, the substance of transmigratory existence is Nirvana, and cannot be transformed back. Just as a snake is a rope, there is no need to wait for daylight. The oneness and difference of transmigratory existence and Nirvana are like this, and one should not be biased towards one extreme (the above six aspects are completed).
Next, explaining the oneness and difference of the Nirvana of all Buddhas. If Nirvana is one, then when one person attains it, the others should also attain it. Also, if it is definitely one, then after one person attains it, there should be no share for the others. If Nirvana is different, then difference implies dissimilarity, and there would be self and other, more and less, increase and decrease, boundaries, and countability, which would be impermanent. What is the meaning of this? Just as in Nirvana, the meaning of understanding Buddha-nature (佛性, foxing) is neither one nor different, so it is with Nirvana, neither one nor different. This one cultivates this and attains it, that one cultivates that and attains it, so it is not definitely one. What is attained is not different, so it is not definitely different. It is like a scripture: those who study it understand it, and those who do not study it do not understand it, so the scripture is not one; but the substance of what they understand is not different, so it can be said to be not different. This is also like that. Furthermore, discussing reality in terms of conditions, the reality differs according to the conditions, so it is not definitely one. Speaking of reality in terms of reality, there is no one outside of reality who knows. From whom would one speak of 'that' and 'this'? Therefore, it is not different. The meaning of Nirvana is profound and difficult to fathom. Let us seek analogies and roughly describe it thus.
The meaning of unsurpassed Bodhi (無上菩提, wushang puti) is explained in seven aspects (1. Explaining the name, 2. Defining the substance, 3. Distinguishing the characteristics, 4. Whether it can be attained, 5. Universality and limitations in terms of position, 6. Distinctions in terms of time, 7. The oneness and difference of Bodhi and Nirvana).
First, explaining the name. Bodhi (菩提) is a Sanskrit word. Here, it is translated as 'the Way'. The complete and unobstructed attainment of virtuous results is called the Way. The meaning of the Way has five aspects: 1. Distinguishing by counteracting obstacles. When obstacles and burdens are completely eliminated, and the substance of virtue is without obstruction, it is called 'unobstructed'. Because it is unobstructed, it is called 'the Way'. 2. Regarding...
體分別。證實返望從來無染。自體清凈無壅自在。名之為通。通故名道。故經說言。諸佛聖道自性常寂。非先有染后時離矣。三就德分別。菩提道中諸德同體緣起相成一成一切。一切成一。虛融無礙。名之為通。通故名道。四就義分別。戒定慧等行數各異。道如跡乘四義寬通。通故名道。五約人分別。能通行人至涅槃處。因之為通。通故名道。故地論言。道者是因。修行此道能到聖處。名為聖道。問曰。經說第一義諦亦名為道。亦名菩提亦名涅槃。道與菩提義應各別。今以何故宣說菩提翻名道乎。釋言。外國說道名多。亦名菩提亦曰末伽。如四諦中所有道諦名末伽矣。此方名少。是故翻之悉名為道。與彼外國涅槃毗尼此悉名滅。其義相似。經中宣說第一義諦名為道者。是末伽道。名菩提者。是菩提道。良以二種俱名道。故得翻菩提而為道矣。問曰。菩提與彼末伽有何差別。通釋是一。共猶眼目。名別而已。于中別分非無差異。異如向前道品中說。今更論之異有四種。一因果分別。一切因道名為末伽。一切果道說為菩提。故地持論云。得方便者一切菩薩所修學道。言得義者無上菩提。二通局分別。末伽之道通因及果。是故道諦有道皆收。菩提之道偏在果中。良以菩提偏在果故。證成佛道名得菩提。三通別分別。戒定慧三
【現代漢語翻譯】 現代漢語譯本 體性差別：證實返回觀望，從來沒有被污染。自體清凈沒有阻礙，自在。這叫做『通』（unobstructed）。因為通達，所以稱為『道』（path）。所以經書上說：諸佛的聖道，自性常寂，不是先被污染，然後才離開污染的。三、就功德分別：菩提道中的各種功德，同體緣起，互相成就，成就一個就成就一切，成就一切就成就一個，虛空融合沒有阻礙，這叫做『通』。因為通達，所以稱為『道』。四、就意義分別：戒、定、慧等修行方法數量各不相同，道就像足跡和車乘，四種意義寬廣通達，因為通達，所以稱為『道』。五、約人分別：能夠讓修行人通往涅槃之處，因此稱為『通』。因為通達，所以稱為『道』。所以《地論》說：『道』是原因，修行此道能夠到達聖地，稱為聖道。問：經書上說第一義諦也稱為『道』，也稱為『菩提』（enlightenment），也稱為『涅槃』（liberation）。『道』和『菩提』的意義應該各有不同，現在為什麼宣說『菩提』可以翻譯成『道』呢？回答：外國說『道』的名稱很多，也叫『菩提』，也叫『末伽』(Magga)。比如四諦（Four Noble Truths）中所有的道諦（Path to the Cessation of Suffering）就叫『末伽』。我們這裡名稱少，所以翻譯過來都叫『道』。就像外國的『涅槃』和『毗尼』(Vinaya)，我們這裡都叫『滅』，意義相似。經書中宣說第一義諦稱為『道』，指的是『末伽道』。稱為『菩提』，指的是『菩提道』。因為這兩種都叫『道』，所以可以把『菩提』翻譯成『道』。問：『菩提』和『末伽』有什麼差別？總的來說是一樣的，就像眼睛和眼珠，只是名稱不同而已。其中細分，並非沒有差異。差異就像前面道品（factors of the path）中所說。現在再來論述，差異有四種：一、因果分別：一切因地之道稱為『末伽』，一切果地之道稱為『菩提』。所以《地持論》說：『得到方便的人，一切菩薩所修學的道』，『得到意義的人，是無上菩提』。二、通局分別：『末伽』之道貫通因地和果地，所以道諦包含了所有的道。『菩提』之道偏在果地。因為『菩提』偏在果地，所以證成佛道稱為『得菩提』。三、通別分別：戒、定、慧三種
【English Translation】 English version Differences in Substance: Verifying and looking back, it has never been tainted. The self-nature is pure, unobstructed, and free. This is called 'Tong' (unobstructed). Because of unobstructedness, it is called 'Dao' (path). Therefore, the scriptures say: The sacred path of all Buddhas is inherently tranquil and does not first become tainted and then later separate from the taint. Three, distinguishing based on virtue: The various virtues in the Bodhi path arise interdependently from the same substance, accomplishing each other; accomplishing one accomplishes all, and accomplishing all accomplishes one. Empty and fused without obstruction, this is called 'Tong'. Because of unobstructedness, it is called 'Dao'. Four, distinguishing based on meaning: The number of practices such as precepts, concentration, and wisdom are different, but the path is like footprints and vehicles, with four meanings that are broad and unobstructed. Because of unobstructedness, it is called 'Dao'. Five, distinguishing based on people: It can lead practitioners to the place of Nirvana (liberation), hence it is called 'Tong'. Because of unobstructedness, it is called 'Dao'. Therefore, the Shidi Jing Lun (Dasabhumika Sutra Shastra) says: 'Dao' is the cause; cultivating this path can reach the sacred place, called the sacred path. Question: The scriptures say that the First Noble Truth is also called 'Dao', also called 'Bodhi' (enlightenment), and also called 'Nirvana' (liberation). The meanings of 'Dao' and 'Bodhi' should be different. Why is it now proclaimed that 'Bodhi' can be translated as 'Dao'? Answer: Foreign countries have many names for 'Dao', also called 'Bodhi', also called 'Magga' (Pali for 'path'). For example, all the Path Truths (Path to the Cessation of Suffering) in the Four Noble Truths are called 'Magga'. We have fewer names here, so they are all translated as 'Dao'. It is similar to how 'Nirvana' and 'Vinaya' in foreign countries are all called 'extinction' here. When the scriptures proclaim that the First Noble Truth is called 'Dao', it refers to the 'Magga Path'. When it is called 'Bodhi', it refers to the 'Bodhi Path'. Because both are called 'Dao', 'Bodhi' can be translated as 'Dao'. Question: What is the difference between 'Bodhi' and 'Magga'? Generally speaking, they are the same, like the eye and the eyeball, only the names are different. However, there are differences when distinguishing them. The differences are as described in the previous factors of the path. Now, let's discuss it further. There are four kinds of differences: One, distinguishing based on cause and effect: All paths in the causal stage are called 'Magga', and all paths in the resultant stage are called 'Bodhi'. Therefore, the Bodhisattvabhumi says: 'Those who have obtained skillful means are the paths cultivated by all Bodhisattvas', 'Those who have obtained the meaning are the unsurpassed Bodhi'. Two, distinguishing based on generality and specificity: The path of 'Magga' penetrates both the causal and resultant stages, so the Path Truth includes all paths. The path of 'Bodhi' is biased towards the resultant stage. Because 'Bodhi' is biased towards the resultant stage, attaining Buddhahood is called 'obtaining Bodhi'. Three, distinguishing based on generality and particularity: Precepts, concentration, and wisdom are three
事別之道。名曰菩提。即此事上道如跡乘諸義運通說為末伽。末伽通故。見道諦者通斷一切迷道煩惱。菩提別故。雖復觀之不能通斷迷道之結。此亦名為事理分別。四行法分別。一切道法悉名末伽。四諦論法。非彰行故。一切道行名為菩提。就人論德。非辨法故。菩提如是。言無上者嘆勝之辭。菩提有三。一聲聞所得。二緣覺所得。三佛所得。如來所得超過前二。前二不如故曰無上。問曰。菩提名為無上。體即是。無明住地名曰無明而體非明。其義何也。釋言。說有說無有其二種。一對他說無。二就體說無。無上菩提對他說無。我外更無上於我者。名為無上。非是就體故是上。言無明者就體說無。體非慧明。名曰無明。故體是闇。不類在斯。問曰。經說。諸佛菩薩所行之道不上不下。故名中道。今以何故宣說菩提體是上乎。釋言。所對不同故爾。涅槃宣說。不上不下名中道者。彼中宣說。倒惑之心下有三塗可以趣向。名為下道。上有菩提可以趣向。名為上道。佛所行道不可退下趣向三塗。又不退下為凡所得。故不名下。上無所向。故不名上。不上不下故說為中。今言上者。對下二乘所得菩提。佛德殊勝故名上矣。名義如是(此一門竟)。
次定其體。德體無邊。今此略以三門辨之。一約色心非色心等三門分別。
二主伴分別。三就性凈方便分別。初言色心非色心者。如上涅槃章中廣辨。今略顯之。菩提體中亦有色義。亦有心義。亦有非色非心之義。所言色者。佛具三身。法報與應。是三身中皆有色義。法身色者。如來藏中具過恒沙眼耳等法。故彼如來藏經說言。眾生身中有如來眼耳等。如模中像。此等說為色性法門。故涅槃云。佛性亦色。色者眼見。彼色顯了說為諸佛法身之色。如地持說。性種者六入殊勝無始法爾。即其義也。此法身色但是色法而無色相。猶如比丘無作戒法色而無相。報身色者。如來曠修相好之業得相好果。于彼應身一一相處。各有無量無邊相海。如華嚴說。雖有是相而不可見。如梵天王頂上寶珠有而叵見。應身色者。隨物所現種種色像。色法如是。所言心者。分別亦三。一法二報三者是應。所言法者。真識之心體是知性。如昏睡人覺知之性。以知性故經說為心為識為智。彼心顯了說為諸佛一切種德。然此但是心性法門而無心相。如雞在㲉無分別相。言報心者。如來曠修凈業因緣勛發真心。令真心中智慧三昧陀羅尼等無量德生。雖具此德而無分別。言應心者隨化世間種種異智。心法如是。所言非色非心法者。分別有二。一數滅無為。二法性空理。於此二中皆無色心。隨義細分亦有三種。法報與應。所言法者
【現代漢語翻譯】 現代漢語譯本 二、主伴分別：這是關於主體和伴隨者的區分。 三、就性凈方便分別：這是關於自性清凈和方便的區分。 首先，關於色心、非色心：如同前面《涅槃經》章節中廣泛辨析的那樣，這裡簡要地闡明。菩提的本體中也有『色』的含義，也有『心』的含義，也有『非色非心』的含義。所說的『色』，佛具有三身，即法身、報身和應身。這三身中都具有『色』的含義。法身的『色』，如來藏中具有超過恒河沙數的眼、耳等法，所以《如來藏經》說，眾生身中具有如來的眼、耳等，如同模具中的像。這些被說為『色性法門』。所以《涅槃經》說，佛性也是『』，『』是眼見。那顯現的『色』被說為諸佛法身的『色』。如同《地持經》所說，『性種』是六入殊勝，無始以來就是如此，就是這個意思。這法身的『色』只是色法而沒有色相，猶如比丘的無作戒法，有『色』而無『相』。報身的『色』，如來長久地修習相好之業，得到相好的果報。在那應身的每一個相處，各有無量無邊的相海，如同《華嚴經》所說。雖然有這些相，但是不可見，如同梵天王頭頂上的寶珠，有而不可見。應身的『色』，隨順所化之物而顯現種種色像。『色』法是這樣。 所說的『心』，分別也有三種：一是法身，二是報身，三是應身。所說的法身，真識的『心』體是知性，如同昏睡之人覺知的本性。因為有知性，所以經中說為『心』、『識』、『智』。那顯現的『心』被說為諸佛的一切種德。然而這只是『心性法門』而沒有『心相』，如同雞在蛋中沒有分別相。所說的報身『心』，如來長久地修習清凈業的因緣，熏發真心，令真心中智慧、三昧、陀羅尼等無量功德生起。雖然具有這些功德，但是沒有分別。所說的應身『心』，隨順教化世間而有種種不同的智慧。『心』法是這樣。 所說的『非色非心』法，分別有兩種：一是數滅無為，二是法性空理。在這兩種中都沒有『色』和『心』。隨順意義細分，也有三種：法身、報身和應身。所說的法身...
【English Translation】 English version Two, Distinction of Principal and Accompaniment: This is about the distinction between the main entity and what accompanies it. Three, Distinction Based on Intrinsic Purity and Expedient Means: This is about the distinction between intrinsic purity and expedient means. First, regarding form (rupa) and mind (citta), non-form and non-mind: As extensively discussed in the previous chapter of the Nirvana Sutra, I will briefly explain it here. Within the essence of Bodhi, there is also the meaning of 'form', also the meaning of 'mind', and also the meaning of 'non-form and non-mind'. What is meant by 'form' is that the Buddha possesses three bodies: the Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應身). All three of these bodies have the meaning of 'form'. The 'form' of the Dharmakaya is that the Tathagatagarbha (如來藏) possesses eyes, ears, and other qualities exceeding the sands of the Ganges River. Therefore, the Tathagatagarbha Sutra says that beings' bodies possess the eyes, ears, etc., of the Tathagata, like images in a mold. These are described as the 'form-nature Dharma gate'. Therefore, the Nirvana Sutra says that Buddha-nature is also ''. '' means visible to the eye. That manifested 'form' is said to be the 'form' of the Dharmakaya of all Buddhas. As the Bodhisattvabhumi Sutra says, 'seed of nature' refers to the six entrances being supremely excellent and primordially so. This is the meaning. This 'form' of the Dharmakaya is merely a form-dharma without form-appearance, like the non-active precepts of a bhikshu, which have 'form' but no 'appearance'. The 'form' of the Sambhogakaya is that the Tathagata cultivates the causes of excellent marks and qualities for a long time, obtaining the result of excellent marks and qualities. In each aspect of that Nirmanakaya, there are countless and boundless oceans of aspects, as the Avatamsaka Sutra says. Although these aspects exist, they are invisible, like the jewel on the crown of the Brahma King, which exists but is difficult to see. The 'form' of the Nirmanakaya manifests various forms and appearances according to what is being transformed. Such is the dharma of 'form'. What is meant by 'mind' is also divided into three: first, the Dharmakaya; second, the Sambhogakaya; and third, the Nirmanakaya. What is meant by the Dharmakaya is that the 'mind' essence of true consciousness is the nature of knowing, like the nature of awareness in a person who is in a deep sleep. Because of this nature of knowing, the sutras describe it as 'mind', 'consciousness', and 'wisdom'. That manifested 'mind' is said to be all the virtues of all Buddhas. However, this is merely the 'mind-nature Dharma gate' without 'mind-appearance', like a chicken in an egg without discriminating appearances. What is meant by the Sambhogakaya 'mind' is that the Tathagata cultivates the causes and conditions of pure karma for a long time, influencing and developing the true mind, causing immeasurable virtues such as wisdom, samadhi, and dharani to arise in the true mind. Although these virtues are possessed, there is no discrimination. What is meant by the Nirmanakaya 'mind' is that there are various different wisdoms according to the transformation and teaching of the world. Such is the dharma of 'mind'. What is meant by the 'non-form and non-mind' dharma is divided into two: first, cessation through enumeration (數滅無為); second, the principle of emptiness of dharma-nature (法性空理). In both of these, there is neither 'form' nor 'mind'. According to the meaning, it can also be divided into three: Dharmakaya, Sambhogakaya, and Nirmanakaya. What is meant by the Dharmakaya...
。菩提真體不可色取不可心取。名非色心。故維摩云。菩提不可身得心得。是義云何。菩提真體離色心相。是故不可身得心得。又菩提體空寂無為離色心性。是故不可身得心得。言離相者。如涅槃說。如眾生心雖復是有而無大小青黃赤白長短等相。道與菩提涅槃亦爾。體雖是有而無一相。以無相故不可相取。是故不可身得心得。又經說言。寂滅是菩提。滅諸相故。不觀是菩提。離諸緣故。不行是菩提。無憶念故。斷是菩提。舍諸見故。離是菩提。離妄想故。障是菩提。障諸愿故。不入是菩提。無貪著故。以是義故不可心得。經復說言。不會是菩提。諸入不會故。不合是菩提。離煩惱習故。無處是菩提。無形色故。假名是菩提。名字空故。如化是菩提。無取捨故。以是義故不可身得。言離性者。菩提體中諸德同體緣起相成。攝別成總諸德皆有。將別分總一切悉無。無故離性矣。法體如是。所言報者。斷離一切煩惱業苦。證寂無為名非色心。所言應者。隨化分齊示有所斷。現證無為名非色心。初門如是。次第二門主伴分別。正體為主。現助名伴。主伴不定。義別有六。第一約就心法分別。真識之心正是道體。說以為主。慧等諸數隨心之德悉名為伴。二約修分別。念為正主。余悉為伴。故涅槃云。三十七品以念為主。律經亦
云。能以念為主諸流得解脫。故知。念心為諸行主。自余諸行隨念迴轉。譬如四兵隨主將意。故說為伴。三就所造行業分別。思為正主。余皆為伴。思心正是造作之性。故說為主。余行皆是思所造作。隨思而起故名為伴。四就起因趣果分別。菩提之心以為正主。以此菩提之心種故。自餘一切助菩提法隨心趣果齊名為伴。五就行德強弱分別。慧行最強為道正體名之為主。除障入法。有大力故余行助慧。悉名為伴。故地論言。智眷屬者所謂檀等。六就諸行相成分別。一切諸行迭互為主迭互為伴。檀門辨義為正主余行為伴。戒門辨義。戒為正主。余行為伴。如是一切。主伴不同有斯六種。今此所謂菩提行德多說慧行以為正主余為伴矣(此二門竟)。
次第三門性凈方便。二門分別。如彼金剛般若說。彼說。生因所得菩提名方便凈。了因所顯說為性凈。此二名義悉如向前涅槃中釋。今略辨之。方便菩提。集從緣發。成由體起。攝德從緣皆從緣生。如莊嚴具工匠所為。攝德從體皆是佛性真心所作。如莊嚴具真金所作。緣雖能作。作必依體。體雖能為為必藉緣。此二通論斯皆名為生因所生。于中別分外緣起邊名作因作。如世工匠作莊嚴具。作因名字如涅槃說。佛性起邊名生因生。以佛性中有可生義為生因故。涅槃云。佛性雖
【現代漢語翻譯】 現代漢語譯本：云。如果能夠以正念為主，各種煩惱之流就能得到解脫。因此可知，正念之心是各種行為的主導。其餘各種行為都隨著正念而轉移。譬如四種軍隊跟隨主將的意願。所以說其餘行為是伴。三、就所造的行業來分別，思（Citta，意）是正主。其餘都是伴。思心正是造作的本性。所以說是主。其餘行為都是思所造作，隨著思而生起，所以名為伴。四、就生起的原因和趨向的結果來分別，菩提之心（Bodhi-citta，覺悟之心）是正主。因為有這菩提之心的種子，其餘一切輔助菩提之法都隨著心趨向結果，一齊名為伴。五、就行德的強弱來分別，智慧之行最強，是道的正體，稱之為主。能去除障礙，進入佛法，有很大的力量，其餘行為輔助智慧，都稱為伴。所以《地論》說：『智眷屬者，所謂檀（Dāna，佈施）等。』六、就各種行為互相成就來分別，一切諸行互相為主，互相為伴。檀門辨義時，佈施為正主，其餘行為為伴。戒門辨義時，戒（Śīla，戒律）為正主，其餘行為為伴。像這樣一切，主伴不同，有這六種情況。現在這裡所說的菩提行德，多是說智慧之行為正主，其餘為伴了（這二門結束）。 其次是第三門，性凈方便。分為二門來分別。如那部《金剛般若經》所說。經中說，由生因所得的菩提名為方便凈，由了因所顯的菩提說為性凈。這兩個名稱的意義都如前面《涅槃經》中所解釋的。現在簡略地辨別一下。方便菩提，聚集從緣而生，成就由體而起。攝取功德從緣，都是從緣而生。如莊嚴器具是工匠所為。攝取功德從體，都是佛性真心所作。如莊嚴器具是真金所作。緣雖然能造作，造作必定依靠體。體雖然能作為，作為必定憑藉緣。這二者通論，都可稱為生因所生。其中分別，外緣生起的一邊名為作因作。如世間工匠製作莊嚴器具。作因的名字如《涅槃經》所說。佛性生起的一邊名為生因生。因為佛性中有可生的意義，作為生因的緣故。《涅槃經》說，佛性雖然
【English Translation】 English version: Cloud. If one can maintain mindfulness as the primary focus, all streams of afflictions can be liberated. Therefore, it is known that the mind of mindfulness is the leader of all actions. All other actions revolve around mindfulness. It is like the four divisions of an army following the will of their general. Therefore, the other actions are said to be companions. Three, based on the differentiation of the actions created, thought (Citta) is the primary leader. All others are companions. The mind of thought is precisely the nature of creation. Therefore, it is said to be the leader. All other actions are created by thought, arising along with thought, hence they are called companions. Four, based on the differentiation of the cause of arising and the result towards which one proceeds, the Bodhi-citta (mind of enlightenment) is the primary leader. Because of this seed of Bodhi-citta, all other methods that assist Bodhi follow the mind towards the result, and are collectively called companions. Five, based on the differentiation of the strength and weakness of the virtues of actions, the practice of wisdom is the strongest, being the true essence of the path, and is called the leader. It can remove obstacles and enter the Dharma, possessing great power. The other actions assist wisdom and are all called companions. Therefore, the Treatise on the Stages of the Earth says: 'The retinue of wisdom are what are called giving (Dāna) and so on.' Six, based on the differentiation of the mutual accomplishment of all actions, all actions are mutually leaders and mutually companions. When explaining the meaning of giving, giving is the primary leader, and the other actions are companions. When explaining the meaning of precepts, precepts (Śīla) are the primary leader, and the other actions are companions. Like this, the leaders and companions are different, and there are these six situations. Now, the virtues of Bodhi practice that are spoken of here mostly refer to the practice of wisdom as the primary leader, and the others as companions (these two sections are finished). Next is the third section, intrinsic purity and expedient means. It is divided into two sections for differentiation. As the Diamond Prajna Sutra says. It says that the Bodhi obtained from the cause of production is called expedient purity, and the Bodhi manifested from the cause of understanding is said to be intrinsic purity. The meanings of these two terms are all as explained previously in the Nirvana Sutra. Now, let's briefly differentiate them. Expedient Bodhi is gathered and arises from conditions, and its accomplishment arises from the essence. Gathering virtues from conditions all arise from conditions. Like ornaments are made by craftsmen. Gathering virtues from the essence are all made by the true mind of Buddha-nature. Like ornaments are made of pure gold. Although conditions can create, the creation must rely on the essence. Although the essence can act, the action must rely on conditions. Generally speaking, these two can both be called produced from the cause of production. Among them, differentiating, the side where external conditions arise is called the action of the cause of creation. Like worldly craftsmen making ornaments. The name of the cause of creation is as the Nirvana Sutra says. The side where Buddha-nature arises is called the production of the cause of production. Because there is a meaning of being able to be produced in Buddha-nature, it is the cause of production. The Nirvana Sutra says, although Buddha-nature
無不同兔角。雖以無量方便不可得生。佛性可生。以可生故名為生因。亦得宣說。外緣起邊為生因生。故涅槃云。復有生因。六波羅蜜阿耨菩提。佛性起邊名作因作。故地經云。譬如真金作莊嚴具。佛性真心作諸功德。性凈菩提性出自古從緣始起。于中分別有其二種。一約緣論實從緣始顯。二據實亡緣無隱無顯從緣顯。中義別有二。一是緣顯。二是體顯。攝德就體皆是體顯。緣雖有顯必依性體。若性體中無可顯義。雖修諸行竟無所顯。性雖可顯顯必藉緣。若無眾緣畢竟不顯。如闇室中及並七寶。若無燈照無由自顯。此二通論皆悉名爲了因所了。外緣是其異相顯了名爲了因。如燈照物。佛性是其自體可了名爲了因。如瓶中燈有可見義破瓶則見。故涅槃云。佛性雖有不同虛空。虛空雖以無量方便不可得見。佛性可見。以可見故名爲了因。斯乃佛性從本以來有可了義名爲了因。非是已了。于中別分外緣了邊名了因顯。佛性顯邊名性因現。約緣如是。據實亡緣無隱顯中義別亦二。一廢人論法。法性本寂從來無緣。實外無緣。知。復約何說隱說顯說因說果。此則是其法性菩提理門可收。不關行德。二攝法從人則前法性至佛乃證。證已返望從來無緣。本無緣故本則非染。今非新凈同前法性。非隱非顯非因非果。故經說言。順是菩提
【現代漢語翻譯】 現代漢語譯本 沒有不同的兔子角（無不同兔角）。即使使用無量的方便法門，也不能使它產生（不可得生）。但是佛性是可以產生的（佛性可生）。因為可以產生，所以稱為生因（名為生因），也可以這樣宣說：外在的因緣生起的一面，是生因所生（外緣起邊為生因生）。所以《涅槃經》說：『還有生因，就是六波羅蜜和阿耨多羅三藐三菩提（六波羅蜜阿耨菩提）。』佛性生起的一面，稱為作因所作（名作因作）。所以《地經》說：『譬如用真金製作莊嚴器具，佛性的真心產生各種功德（譬如真金作莊嚴具。佛性真心作諸功德）。』 自性清凈的菩提（性凈菩提），自古以來就存在，從因緣開始顯現（性出自古從緣始起）。其中可以分為兩種：一是就因緣來說，實際上是從因緣開始顯現（約緣論實從緣始顯）；二是根據實相來說，泯滅因緣，沒有隱藏也沒有顯現（據實亡緣無隱無顯）。從因緣顯現的意義中，又可以分為兩種：一是因緣顯現（緣顯），二是本體顯現（體顯）。如果從攝取功德來說，都是本體顯現（攝德就體皆是體顯）。因緣雖然能夠顯現，但必須依靠自性本體（緣雖有顯必依性體）。如果自性本體中沒有可以顯現的意義，即使修行各種行為，最終也無法顯現（若性體中無可顯義。雖修諸行竟無所顯）。自性雖然可以顯現，但顯現必須藉助因緣（性雖可顯顯必藉緣）。如果沒有各種因緣，最終也無法顯現（若無眾緣畢竟不顯）。就像在黑暗的房間里，即使有七寶，如果沒有燈光照耀，也無法自己顯現（如闇室中及並七寶。若無燈照無由自顯）。 這兩種情況都可以總稱爲了因所了（爲了因所了）。外在的因緣是其不同的相貌顯現，稱爲了因（外緣是其異相顯了名爲了因），就像燈照亮物體。佛性是其自體可以被瞭解，稱爲了因（佛性是其自體可了名爲了因），就像瓶子里的燈有可見的意義，打破瓶子就能看見。所以《涅槃經》說：『佛性雖然存在，但不同於虛空（佛性雖有不同虛空）。虛空即使使用無量的方便法門，也不能被看見（虛空雖以無量方便不可得見）。佛性是可以被看見的（佛性可見）。因為可以被看見，所以稱爲了因（名爲了因）。』這說明佛性從根本以來就具有可以被瞭解的意義，稱爲了因（斯乃佛性從本以來有可了義名爲了因），而不是已經瞭解。其中可以分別：外在因緣瞭解的一面，稱爲了因顯（外緣了邊名了因顯）；佛性顯現的一面，稱為性因現（佛性顯邊名性因現）。 從因緣來說是這樣。根據實相來說，泯滅因緣，沒有隱藏也沒有顯現的意義，也可以分為兩種：一是廢除人而只談法（廢人論法）。法性本來寂靜，從來沒有因緣（法性本寂從來無緣），實際上沒有外在的因緣。既然如此，又說什麼隱藏，說什麼顯現，說什麼因，說什麼果呢（實外無緣。知。復約何說隱說顯說因說果）？這可以歸入法性菩提的理門（此則是其法性菩提理門可收），與修行功德無關。二是攝取法而從人來說（攝法從人），那麼之前的法性，要到成佛才能證得（則前法性至佛乃證）。證得之後再回頭看，從來沒有因緣（證已返望從來無緣）。因為本來沒有因緣，所以本來就不是染污的（本無緣故本則非染），現在也不是新產生的清凈，與之前的法性相同，沒有隱藏，沒有顯現，不是因，也不是果（今非新凈同前法性。非隱非顯非因非果）。所以經書上說：順應的就是菩提（故經說言。順是菩提）。』
【English Translation】 English version There are no different rabbit horns (無不同兔角). Even with immeasurable expedient means, it is impossible to produce them (雖以無量方便不可得生). However, Buddha-nature can be produced (佛性可生). Because it can be produced, it is called the cause of production (名為生因), and it can also be declared that the aspect of external conditions arising is produced by the cause of production (外緣起邊為生因生). Therefore, the Nirvana Sutra says: 'There is also a cause of production, which is the Six Paramitas and Anuttara-samyak-sambodhi (阿耨菩提 - unsurpassed, complete enlightenment) (六波羅蜜阿耨菩提).' The aspect of Buddha-nature arising is called the cause of action (名作因作). Therefore, the Earth Store Sutra says: 'For example, using pure gold to make ornaments, the true mind of Buddha-nature produces various merits (譬如真金作莊嚴具. 佛性真心作諸功德).' The self-nature pure Bodhi (菩提 - enlightenment) (性凈菩提) has existed since ancient times and begins to manifest from conditions (性出自古從緣始起). Among them, there can be divided into two types: one is in terms of conditions, in reality, it begins to manifest from conditions (約緣論實從緣始顯); the other is according to reality, obliterating conditions, there is neither concealment nor manifestation (據實亡緣無隱無顯). In the meaning of manifesting from conditions, there can also be divided into two types: one is the manifestation of conditions (緣顯), and the other is the manifestation of the essence (體顯). If from the perspective of collecting virtues, it is all the manifestation of the essence (攝德就體皆是體顯). Although conditions can manifest, they must rely on the essence of self-nature (緣雖有顯必依性體). If there is no meaning that can be manifested in the essence of self-nature, even if one cultivates various actions, in the end, nothing can be manifested (若性體中無可顯義. 雖修諸行竟無所顯). Although self-nature can be manifested, manifestation must rely on conditions (性雖可顯顯必藉緣). If there are no various conditions, in the end, nothing can be manifested (若無眾緣畢竟不顯). Just like in a dark room, even if there are seven treasures, without the light of a lamp, they cannot manifest themselves (如闇室中及並七寶. 若無燈照無由自顯). These two situations can all be generally called what is understood by the enabling cause (了因) (爲了因所了). The external conditions are the manifestation of their different appearances, called the enabling cause (了因) (外緣是其異相顯了名爲了因), just like a lamp illuminating objects. Buddha-nature is its own essence that can be understood, called the enabling cause (了因) (佛性是其自體可了名爲了因), just like the lamp in a bottle has a visible meaning, breaking the bottle allows one to see it. Therefore, the Nirvana Sutra says: 'Although Buddha-nature exists, it is different from emptiness (佛性雖有不同虛空). Even if one uses immeasurable expedient means, emptiness cannot be seen (虛空雖以無量方便不可得見). Buddha-nature can be seen (佛性可見). Because it can be seen, it is called the enabling cause (了因) (名爲了因).' This explains that Buddha-nature has had the meaning of being able to be understood from the beginning, called the enabling cause (了因) (斯乃佛性從本以來有可了義名爲了因), rather than already being understood. Among them, one can distinguish: the aspect of external conditions understanding is called the manifestation of the enabling cause (了因) (外緣了邊名了因顯); the aspect of Buddha-nature manifesting is called the appearance of the nature cause (性因) (佛性顯邊名性因現). It is like this in terms of conditions. According to reality, obliterating conditions, the meaning of neither concealment nor manifestation can also be divided into two types: one is abolishing people and only talking about the Dharma (廢人論法). The nature of Dharma is originally tranquil and has never had conditions (法性本寂從來無緣), in reality, there are no external conditions. Since this is the case, what is there to say about concealment, what is there to say about manifestation, what is there to say about cause, what is there to say about effect (實外無緣. 知. 復約何說隱說顯說因說果)? This can be included in the principle gate of the Bodhi (菩提 - enlightenment) of Dharma-nature (法性菩提) (此則是其法性菩提理門可收), which is unrelated to the merit of practice. The second is taking the Dharma and speaking from the person (攝法從人), then the previous Dharma-nature must be attained until one becomes a Buddha (則前法性至佛乃證). After attaining it and looking back, there have never been conditions (證已返望從來無緣). Because there have never been conditions, it is originally not defiled (本無緣故本則非染), and now it is not newly produced purity, the same as the previous Dharma-nature, there is no concealment, no manifestation, it is not a cause, and it is not an effect (今非新凈同前法性. 非隱非顯非因非果). Therefore, the scriptures say: 'What accords with it is Bodhi (菩提 - enlightenment) (故經說言. 順是菩提).'
。順於法故。住是菩提。住便法性故。至是菩提。至實際故。義在於此。此之一門攝法從人名為行德。雖名行德不異法性。如地經說。知聖道自性常寂。非先有染后時離。故須言定滅是佛所行。正當此門。性凈方便妙玄在斯。宜審思之。體性如是(此二門竟)。
次第三門廣辨其相。于中先就性凈論之。后就方便。性凈菩提相別有二。一是空相。二是有相。言空相者。如彼金剛般若經說。乃至無有少法可得。是名菩提。是法平等無有高下。是名菩提。以無眾生無人無壽名得平等阿耨菩提。如是等比是其空義。無法可得等無高下是其法空。法空有二。一妄情所取。諸佛果德于理本無。故名為空。二菩提真性妙寂離相。故名為空。以彼佛果性相俱空。是故無有少法可得。又此空中無有三乘果德差別。故曰平等無有高下。此空即是菩提體中如實空義。故名菩提。無生無人及無壽等名菩提者是眾生空。分別有二。一妄情所取。我眾生等能得菩提于理本無。故名為空。二菩提真性緣起整合。我眾生等於真常寂。故名為空。若存我人眾生等相彼此別異。不名平等。存我乖道非得菩提。以無我人眾生等故。無有凡佛彼此別異。名得平等。無人異道。無道異人。人道無隔。名得菩提空義如是。言不空者如涅槃說第一義諦亦名菩提
【現代漢語翻譯】 現代漢語譯本：順應于佛法，安住於此即是菩提（bodhi，覺悟）。安住於此便能證得法性，證得法性即是菩提。證達實際，意義就在於此。這一法門從人入手來攝取佛法，稱之為行德。雖名為行德，卻與法性並無二致。如同《地經》所說：『了知聖道的自性是恒常寂靜的，並非先有染污而後才得以脫離。』因此必須說，『定滅』才是佛所修行的正道，正與此法門相合。性凈的方便法門，其精妙玄奧之處就在於此，應當仔細思量。體性就是如此。（以上是兩個法門的內容）
接下來是第三個法門，廣泛地辨析其相狀。其中先就性凈來論述，而後論述方便。性凈菩提的相狀，區別起來有二種：一是空相，二是有相。所謂空相，如《金剛般若經》所說：『乃至沒有絲毫的法可以獲得，這叫做菩提。此法平等，沒有高下之分，這叫做菩提。』因為沒有眾生、沒有人、沒有壽命，所以才說證得平等的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。像這樣等等，都是空義。
『沒有法可以獲得』、『沒有高下之分』，這是法空。法空有兩種：一是妄情所執取的，諸佛的果德在理體上本來就沒有，所以稱之為空。二是菩提的真性，精妙寂靜而遠離一切相狀，所以稱之為空。因為佛果的自性和相狀都是空性的，所以才說沒有絲毫的法可以獲得。而且，這空性之中，沒有三乘果德的差別，所以說平等而沒有高下之分。這空性就是菩提體中如實的空義，所以稱之為菩提。『沒有生、沒有人、沒有壽命』等稱之為菩提，這是眾生空。分別起來也有兩種：一是妄情所執取的，我、眾生等能夠證得菩提，在理體上本來就沒有，所以稱之為空。二是菩提的真性，由緣起而整合，我、眾生等對於真常寂滅的本性來說是空性的。如果存有我、人、眾生等相，彼此之間存在差別，就不能稱之為平等。存有我相就違背了正道，無法證得菩提。因為沒有我、人、眾生等相，所以沒有凡夫和佛的彼此差別，稱之為證得平等。沒有人與道的差異，沒有道與人的差異，人與道之間沒有隔閡，稱之為證得菩提。空義就是這樣。所謂不空，如《涅槃經》所說，第一義諦也叫做菩提。
【English Translation】 English version: Conforming to the Dharma, dwelling in this is Bodhi (bodhi, enlightenment). Dwelling in this leads to the attainment of Dharma-nature, and attaining Dharma-nature is Bodhi. Reaching the ultimate reality, the meaning lies here. This approach takes the person as the starting point to encompass the Dharma, and is called the virtue of practice. Although named the virtue of practice, it is not different from Dharma-nature. As the Land Sutra says: 'Knowing that the self-nature of the holy path is always tranquil, not first defiled and then later separated.' Therefore, it must be said that 'cessation' is the right path practiced by the Buddha, which corresponds to this approach. The subtle and profound aspects of the expedient means of self-nature purity lie here, and should be carefully considered. The essence is like this. (End of these two approaches).
Next is the third approach, which extensively distinguishes its characteristics. Among them, we will first discuss self-nature purity, and then discuss expedient means. The characteristics of self-nature purity Bodhi are distinguished into two types: one is the aspect of emptiness, and the other is the aspect of existence. The so-called aspect of emptiness, as the Diamond Prajna Sutra says: 'Even there is not the slightest Dharma that can be obtained, this is called Bodhi. This Dharma is equal, without high or low, this is called Bodhi.' Because there is no sentient being, no person, no lifespan, it is said to attain equal Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Such comparisons are the meaning of emptiness.
'No Dharma can be obtained', 'no high or low', this is Dharma-emptiness. There are two types of Dharma-emptiness: one is what is grasped by deluded emotions, the fruits of the Buddhas are fundamentally non-existent in principle, so it is called emptiness. The second is the true nature of Bodhi, which is subtle, tranquil, and free from all characteristics, so it is called emptiness. Because the self-nature and characteristics of the Buddha's fruit are both empty, it is said that there is not the slightest Dharma that can be obtained. Moreover, in this emptiness, there is no difference in the fruits of the Three Vehicles, so it is said to be equal without high or low. This emptiness is the real emptiness in the essence of Bodhi, so it is called Bodhi. 'No birth, no person, and no lifespan' etc. are called Bodhi, this is sentient being emptiness. There are also two types: one is what is grasped by deluded emotions, I, sentient beings, etc. can attain Bodhi, which is fundamentally non-existent in principle, so it is called emptiness. The second is the true nature of Bodhi, which is assembled by dependent origination, I, sentient beings, etc. are empty in relation to the true, constant, and tranquil nature. If there are characteristics such as I, person, sentient beings, etc., and there are differences between them, it cannot be called equality. Having the characteristic of 'I' violates the right path and cannot attain Bodhi. Because there are no characteristics such as I, person, sentient beings, etc., there is no difference between ordinary beings and Buddhas, which is called attaining equality. There is no difference between person and path, no difference between path and person, and no separation between person and path, which is called attaining Bodhi. The meaning of emptiness is like this. The so-called non-emptiness, as the Nirvana Sutra says, the ultimate truth is also called Bodhi.
。亦名為道。亦名涅槃。如是等法亦有亦空。如其無者云何能斷一切煩惱。以其有故菩薩皆悉了了知見。故知。是有彼云何有。如來藏中具過恒沙一切佛法。彼法顯了說為菩提一切種德。故名為有。有無如是。若欲廣辨如維摩說。寂滅菩提滅諸相故。不觀菩提離諸緣故。不行菩提無憶念故。如是等也。要而論之妙寂離相圓備眾義。是菩提相。性凈如是。次論方便。于中略以三門分別。一行斷分別。二真應分別。三隨義分。言行斷者。煩惱業苦盡無之處名之為斷。此即是無法身般若解脫等法。說以為行此即是有。分相論之斷是滅諦。非是菩提。行德是道。方是菩提。攝相言之行斷二門俱是菩提。故地持言。二斷二智是名菩提。二斷是斷。二智是行。義如后解。此二皆從行修方便斷障而得名方便凈。行斷如是。次就真應二門分別。自得相應名之為真。現化隨物說以為應。真則方便修習而得名方便凈。應亦同然。又應用斷名方便凈。然應菩提義有通別。通則依于真實菩提所起化用悉皆名為應化菩提。菩提用故。別則八相現成佛道。是應菩提。自余獼猴鹿馬等化隨相別名。不名菩提。何者八相。如經中說。一升兜率。二退來入胎。三住胎中。四者出生。五者出家。六成佛道。七轉法輪。八般涅槃。此等一一廣辨如經。八中第六
現成佛道正是應化菩提之體。前五方便。后二作用。真應如是。次第三門隨義分別。義別六門。如地持說。一自性義二無上義。三名稱功德。四隨念功德。五堪能義。六最勝義。六中前二是其自德。后四化德。就自德中初一自性。正是德體。后一無上。顯德殊勝就化德中初三德體。后一最勝。彰德殊勝。今依此門次第辨釋。初自性者辨明菩提行德體性。故曰自性。于中分別略有三門。一解脫畢竟。二般若圓備。三法身窮滿。涅槃經中說此三義成大涅槃。地持說此為菩提性。彼論宣說。二斷二智是解脫也。二斷即是無為解脫。故論結之名大解脫。何者二斷。一煩惱障斷。斷離五住性結煩惱。二智障斷。斷事無知。二智即是有為解脫。何者二智。一煩惱障斷。一切煩惱不相續智。二智障斷。一切所知無障礙智。彼論說清凈之智及一切智無礙智等即是般若。諸佛如來證如之慧能滅煩惱清凈明達是清凈智。了知世諦一切種法是一切智。於一切智所知法中知之自在。不假方便發心即知名無礙智。此三如后三智章中具廣分別。彼說。如來有百四十不共佛法及佛愿智無諍之智四無礙辨。是名菩提。即是如來法身滿也。言百四十不共法者。所謂如來三十二相八十種好為百一十二。四一切種凈通前合為百一十六。十力及與四無所畏通前合
【現代漢語翻譯】 現代漢語譯本： 現成佛道正是應化菩提（bodhi，覺悟）之本體。前五方便，后二作用，真實應驗就是這樣。其次，三門隨意義分別。意義分為六門，如《瑜伽師地論·本地分》所說：一、自性義，二、無上義，三、名稱功德，四、隨念功德，五、堪能義，六、最勝義。六門中，前二者是其自身功德，后四者是化他功德。就自身功德中，第一自性，正是功德的本體；第二無上，彰顯功德的殊勝。就化他功德中，前三是功德的本體，后一最勝，彰顯功德的殊勝。現在依照此六門次第辨別解釋。首先，自性，是辨明菩提行德的體性，所以叫做自性。其中分別略有三門：一、解脫畢竟，二、般若（prajna，智慧）圓備，三、法身窮滿。《涅槃經》中說這三種意義成就大涅槃。《瑜伽師地論·本地分》說這是菩提的自性。該論宣說，二斷二智是解脫。二斷即是無為解脫，所以該論總結為大解脫。什麼是二斷？一、煩惱障斷，斷離五住地煩惱的根本結縛；二、智障斷，斷除對事物的無知。二智即是有為解脫。什麼是二智？一、煩惱障斷，一切煩惱不再相續的智慧；二、智障斷，對一切所知沒有障礙的智慧。該論說清凈的智慧以及一切智、無礙智等就是般若。諸佛如來證悟真如的智慧，能夠滅除煩惱，清凈明達，是清凈智。了知世俗諦一切種類的法是一切智。在一切智所知的法中，知曉得自在，不假借方便，發心就能知曉，名叫無礙智。這三種智慧如後面的三智章中具體廣泛地分別。該論說，如來有一百四十種不共佛法以及佛的愿智、無諍之智、四無礙辯，這叫做菩提，也就是如來的法身圓滿。所說的一百四十種不共法，就是如來的三十二相、八十種好，共一百一十二種。四一切種清凈，加上前面的，共一百一十六種。十力以及四無所畏，加上前面的，共
【English Translation】 English version: The readily available Buddha-path is precisely the essence of the manifested Bodhi (enlightenment). The former five are expedient means, the latter two are functions. The truth should be like this. Next, the three gates are distinguished according to their meanings. The meanings are divided into six gates, as described in the Yogācārabhūmi-śāstra: 1. Self-nature meaning, 2. Supreme meaning, 3. Name and merit, 4. Merit of recollection, 5. Capacity meaning, 6. Most excellent meaning. Among the six, the first two are self-virtues, and the latter four are transformative virtues. Regarding self-virtues, the first, self-nature, is precisely the essence of virtue; the second, supreme, manifests the excellence of virtue. Regarding transformative virtues, the first three are the essence of virtue, and the last, most excellent, highlights the excellence of virtue. Now, based on these gates, we will distinguish and explain them in order. First, self-nature is to clarify the essence of Bodhi's virtuous conduct, hence it is called self-nature. Within this, there are roughly three aspects: 1. Ultimate liberation, 2. Perfect Prajna (wisdom), 3. Exhaustive fulfillment of the Dharmakaya (Dharma body). The Nirvana Sutra says that these three meanings accomplish Great Nirvana. The Yogācārabhūmi-śāstra says that this is the nature of Bodhi. That treatise declares that two severances and two wisdoms are liberation. The two severances are non-active liberation, hence the treatise concludes it as Great Liberation. What are the two severances? 1. Severance of afflictive obstructions, severing the root bonds of the five abodes of affliction; 2. Severance of cognitive obstructions, severing ignorance of things. The two wisdoms are active liberation. What are the two wisdoms? 1. Severance of afflictive obstructions, the wisdom of non-continuity of all afflictions; 2. Severance of cognitive obstructions, the wisdom of no obstruction to all that is knowable. That treatise says that pure wisdom, all-knowing wisdom, and unobstructed wisdom are Prajna. The wisdom of the Tathagatas (Buddhas) who have realized Suchness (Tathata), which can extinguish afflictions, is pure and clear, is pure wisdom. Knowing all kinds of phenomena of worldly truth is all-knowing wisdom. Among the knowable phenomena of all-knowing wisdom, knowing freely, without relying on expedient means, and knowing immediately upon arising of the mind, is called unobstructed wisdom. These three wisdoms are specifically and extensively distinguished in the chapter on the Three Wisdoms later. That treatise says that the Tathagata has one hundred and forty unshared Buddha-dharmas, as well as the Buddha's wisdom of vows, wisdom of non-contention, and four unobstructed eloquence, which is called Bodhi, that is, the complete Dharmakaya of the Tathagata. The so-called one hundred and forty unshared dharmas are the thirty-two marks and eighty minor marks of the Tathagata, totaling one hundred and twelve. The four kinds of purity, combined with the previous ones, total one hundred and sixteen. The ten powers and four fearlessnesses, combined with the previous ones,
為一百三十。加三念處及三不護通前合為百三十六。大悲七。不忘法八。斷除諸習九。一切種妙智十。此合通為百四十也。此佛獨有不通二乘。名不共法如后廣釋。如來愿智及無諍智如前五智章中具解。四無礙辨亦如上釋。自性如是。言無上者。佛德殊勝超過二乘。故曰無上。分別有七。一身無上。相好殊妙。此即就前百四十中。三十二相八十種好說無上也。二道無上。自度度他。多所過度哀愍世間利安天人。此即就前大悲等行說無上也。三正無上。四正成就。所謂正戒正見威儀及與正命。言正戒者遠離性罪。言正見者遠離邪謗。正威儀者離飲酒等一切逆過。言正命者離餘一切邪命自活。此即就前三種不護及斷習等說無上也。四智無上。謂。四無礙。此即就前四無礙辨說無上也。五神力無上。成就六通。此即就前清凈智一切智無礙智及十力等說無上也。此等諸智是通體故。六斷無上。煩惱障斷及知障斷。此就前斷說無上也。七住無上。住有三種。所謂聖住天住梵住。空無相愿滅盡正受是其聖住。四無量心是名梵住。四禪四無色定是名天住。如上廣解。此亦就前一切種智說無上也。無上如是。上來自德。下明化德。于中初三化德之體。后一顯勝。前三中初一明其名稱功德美響外彰令人歸敬。第二明其隨念功德隨念起化。
【現代漢語翻譯】 現代漢語譯本 一百三十。加上三個念處和三個不護，總共一百三十六。大悲七項，不忘法八項，斷除諸習九項，一切種妙智十項。總共一百四十項。這些是佛獨有的，不與二乘共有，稱為不共法，如後面詳細解釋。如來的愿智和無諍智，如前面五智章節中詳細解釋。四無礙辨也如上面解釋，自性就是這樣。說到『無上』，是說佛的功德殊勝，超過二乘，所以稱為『無上』。分別有七種：一是身無上，相好殊妙。這是就前面一百四十項中，三十二相和八十種好來說無上。二是道無上，自度度他，多所過度，哀愍世間，利益安樂天人。這是就前面大悲等行來說無上。三是正無上，四正成就，即正戒、正見、正威儀以及正命。正戒是指遠離性罪，正見是指遠離邪謗，正威儀是指遠離飲酒等一切逆過，正命是指遠離其他一切邪命自活。這是就前面三種不護以及斷習等來說無上。四是智無上，指四無礙。這是就前面四無礙辨來說無上。五是神力無上，成就六通。這是就前面清凈智、一切智、無礙智以及十力等來說無上。這些智慧是通體的緣故。六是斷無上，煩惱障斷和知障斷。這是就前面的斷來說無上。七是住無上，住有三種，即聖住、天住、梵住。空無相愿滅盡正受是聖住，四無量心是梵住，四禪四無色定是天住，如上面詳細解釋。這也是就前面一切種智來說無上。無上就是這樣。上面來自自德，下面說明化德。其中前三項是化德的本體，后一項顯示殊勝。前三項中，第一項說明其名稱功德美響外彰，令人歸敬。第二項說明其隨念功德，隨念起化。
【English Translation】 English version One hundred and thirty. Adding the three establishments of mindfulness (三念處) and the three non-protections (三不護), it totals one hundred and thirty-six. Seven aspects of great compassion (大悲), eight aspects of non-forgetfulness of the Dharma (不忘法), nine aspects of the eradication of all habits (斷除諸習), and ten aspects of perfect wisdom of all kinds (一切種妙智). This totals one hundred and forty. These are unique to the Buddha and not shared with the Two Vehicles (二乘), called the unique qualities of a Buddha (不共法), as explained in detail later. The Tathagata's (如來) wisdom of vows (愿智) and wisdom of non-contention (無諍智) are explained in detail in the previous chapter on the five wisdoms. The four unimpeded eloquence (四無礙辨) are also explained above; such is their nature. When speaking of 'unsurpassed' (無上), it means that the Buddha's virtues are superior, surpassing the Two Vehicles, hence called 'unsurpassed'. There are seven distinctions: First, unsurpassed in body, with excellent marks and characteristics (相好殊妙). This refers to the thirty-two major marks (三十二相) and eighty minor characteristics (八十種好) among the previous one hundred and forty, saying they are unsurpassed. Second, unsurpassed in the path, crossing oneself and crossing others, crossing over many, having compassion for the world, benefiting and bringing peace to gods and humans. This refers to the previous practices of great compassion, etc., saying they are unsurpassed. Third, unsurpassed in righteousness, accomplishing the four righteousnesses, namely, right precepts (正戒), right view (正見), right conduct (正威儀), and right livelihood (正命). Right precepts mean abstaining from inherent sins (性罪), right view means abstaining from false accusations (邪謗), right conduct means abstaining from drinking alcohol and all other adverse transgressions, and right livelihood means abstaining from all other wrong livelihoods. This refers to the previous three non-protections and the eradication of habits, etc., saying they are unsurpassed. Fourth, unsurpassed in wisdom, referring to the four unimpeded eloquence. This refers to the previous four unimpeded eloquence, saying they are unsurpassed. Fifth, unsurpassed in supernatural powers, accomplishing the six supernormal knowledges (六通). This refers to the previous pure wisdom (清凈智), all-knowing wisdom (一切智), unobstructed wisdom (無礙智), and the ten powers (十力), etc., saying they are unsurpassed. These wisdoms are of a comprehensive nature. Sixth, unsurpassed in cessation, the cessation of afflictive obscurations (煩惱障) and the cessation of cognitive obscurations (知障). This refers to the previous cessation, saying it is unsurpassed. Seventh, unsurpassed in abiding, there are three types of abiding, namely, the noble abiding (聖住), the heavenly abiding (天住), and the Brahma abiding (梵住). Emptiness, signlessness, wishlessness, cessation of perception and sensation (滅盡正受) are the noble abiding, the four immeasurables (四無量心) are the Brahma abiding, and the four dhyanas (四禪) and four formless attainments (四無色定) are the heavenly abiding, as explained in detail above. This also refers to the previous perfect wisdom of all kinds, saying it is unsurpassed. Such is the unsurpassed. The above comes from self-virtues, and the following explains transformative virtues. Among them, the first three are the essence of transformative virtues, and the last one shows excellence. Among the first three, the first one explains its name, virtues, and beautiful sound, outwardly manifesting and causing people to return and revere. The second one explains its virtues of following thoughts, transforming according to thoughts.
第三堪能獨廣益。名稱德者。所謂如來十號曰德。始從如來乃至第十名婆伽婆亦曰世尊。如后廣釋。隨念德者。隨諸眾生心念不同。於一切時及一切處而為示現。堪能義者。一三千界獨一如來能為廣益。第二佛出更無所為。最勝義者。勝有二種。一者德勝。一切如來化相差別。實德平等。故彼文言。一切如來唯除四事有增減相。非余功德。言四事者。一是壽命。命有修促。二者名稱。名有遠近。三者種姓。氏族高下。四者色身。形有大小。唯此增減。自餘十力四無畏等皆悉等也。等故勝矣。二者身勝。諸根相好皆悉增上。不以女身得成佛道。何故如是。如來先於初阿僧祇已舍女身。況佛樹下。先舍今無。是故不以女身成佛。又復女人性多煩惱成就惡智。不以煩惱惡智成佛。為是無之。一一廣釋如地持論。今略言耳(此三門竟)。
次第四門辨其有得無得之義。方便菩提修起在緣。一向有得。斷除生死得菩提故。性凈菩提亦得不得。約相論實因滅無明獲得熾燃三菩提燈。名之為得。證實返望從來無緣。智復從何修證菩提。故即無得。無得之義分別有五。一菩提體外無別我人能得菩提。為是無得。故維摩言。實無得者亦無退者。良以有人則非菩提無人方是。故無得者。二菩提體外無別有法能得菩提。是故無得。故維
【現代漢語翻譯】 現代漢語譯本：第三種堪能是獨一無二地廣為利益。名稱為『德』，指的是如來的十種稱號，從『如來』開始，直到第十個名稱『婆伽婆』（Bhagavan，世尊），也稱為『世尊』。具體解釋將在後面詳細說明。隨念德是指，隨著眾生心念的不同，在一切時間和一切地點示現不同的形象。堪能的含義是，在一個三千大千世界中，只有一位如來能夠廣為利益眾生。第二，佛陀出世后，不再有其他事情要做。最殊勝的含義是，殊勝有兩種：一是德行上的殊勝，一切如來的化身形象雖然有差別，但實際的功德是平等的。因此經文中說，一切如來只有四件事有增減的差別，其餘功德都是一樣的。這四件事是：一是壽命，有長有短；二是名稱，有遠有近；三是種姓（Gotra），氏族有高低；四是色身，形體有大小。只有這些方面有增減，其餘的十力、四無畏等都是一樣的。因為平等，所以殊勝。二是身相上的殊勝，諸根和相好都非常殊勝，不會以女身成就佛道。為什麼會這樣呢？因為如來在最初的阿僧祇劫就已經捨棄了女身，更何況是在菩提樹下。既然已經捨棄，現在自然不會再有，所以不會以女身成佛。而且，女人通常煩惱較多，容易產生錯誤的智慧，不能以煩惱和錯誤的智慧成就佛道。這些是否不存在呢？詳細的解釋可以在《瑜伽師地論·攝事品》中找到，這裡只是簡略地說明。（以上是第三門的內容） 接下來是第四門，辨別『有得』和『無得』的含義。方便菩提的修習和生起依賴於因緣，所以是一向『有得』的。因為斷除生死才能獲得菩提。性凈菩提則既可以『得』也可以『不得』。從現象上來說，因為滅除了無明，才能獲得熾燃的三菩提燈，這可以稱為『得』。但從證實的角度來看，本來就沒有因緣，智慧又從何處修證菩提呢？所以就是『無得』。『無得』的含義可以分為五種：一是菩提的本體之外沒有其他的我或人能夠獲得菩提，所以是『無得』。因此《維摩詰經》說：『實際上沒有得到的人，也沒有失去的人。』因為如果有人，那就不是菩提；沒有人，才是菩提。所以是『無得』。二是菩提的本體之外沒有其他的法能夠獲得菩提，所以是『無得』。因此《維摩
【English Translation】 English version: The third capability is uniquely and broadly beneficial. The name 'Virtue' refers to the ten titles of the Tathagata (如來), starting from 'Tathagata' and extending to the tenth name, 'Bhagavan' (婆伽婆, World Honored One), also known as 'World Honored One.' A detailed explanation will follow later. 'Following the Thought of Virtue' means that according to the different thoughts of sentient beings, different forms are shown at all times and in all places. The meaning of 'Capability' is that in one three-thousand-great-thousand world, only one Tathagata can broadly benefit sentient beings. Secondly, after the Buddha appears in the world, there is nothing else to be done. The meaning of 'Most Supreme' is that there are two kinds of supremacy: one is supremacy in virtue. Although the manifested forms of all Tathagatas are different, their actual merits are equal. Therefore, the scriptures say that all Tathagatas have only four things that have differences of increase or decrease, and the remaining merits are the same. These four things are: first, lifespan, which can be long or short; second, name, which can be far or near; third, lineage (Gotra, 種姓), with high or low clans; and fourth, physical body, with large or small forms. Only these aspects have increases or decreases, and the remaining ten powers, four fearlessnesses, etc., are all the same. Because they are equal, they are supreme. The second is supremacy in physical appearance, with all roots and auspicious marks being extremely supreme. Buddhahood will not be attained in a female body. Why is this so? Because the Tathagata had already abandoned the female body in the first asamkhya kalpa (阿僧祇劫), let alone under the Bodhi tree. Since it has already been abandoned, it naturally will not exist now, so Buddhahood will not be attained in a female body. Moreover, women usually have more afflictions and are prone to generating wrong wisdom, and Buddhahood cannot be attained with afflictions and wrong wisdom. Do these not exist? Detailed explanations can be found in the Yogacarabhumi-sastra (瑜伽師地論) - Samgrahavastu (攝事品), but here is just a brief explanation. (This concludes the content of the third gate.) Next is the fourth gate, distinguishing the meaning of 'having attainment' and 'having no attainment.' The practice and arising of expedient Bodhi (方便菩提) depends on conditions, so it is always 'having attainment.' Because only by cutting off birth and death can Bodhi be attained. The self-nature pure Bodhi (性凈菩提) can be both 'attained' and 'not attained.' From the perspective of phenomena, because ignorance is extinguished, the blazing three Bodhi lamps can be obtained, which can be called 'attainment.' But from the perspective of realization, there are originally no conditions, so from where can wisdom cultivate and realize Bodhi? Therefore, it is 'having no attainment.' The meaning of 'having no attainment' can be divided into five types: first, outside the essence of Bodhi, there is no other 'I' or person who can attain Bodhi, so it is 'having no attainment.' Therefore, the Vimalakirti Sutra (維摩詰經) says: 'In reality, there is no one who attains, and there is no one who loses.' Because if there is someone, then it is not Bodhi; only when there is no one, is it Bodhi. Therefore, it is 'having no attainment.' Second, outside the essence of Bodhi, there is no other dharma that can attain Bodhi, so it is 'having no attainment.' Therefore, the Vimalakirti
摩言。菩提不可身得心得。良以有身則非菩提無身方是。故叵身得。良以有心則非菩提無心方是。故叵心得。三菩提體如妙寂離相無可取捨。是故無得。故彼金剛般若經乃至無小法可得。是名菩提。故不可得。四菩提體常性出自古不從緣生。為是無得。故涅槃云。智慧性常不從因緣。世尊何故可問其因緣。以無緣故無其能得。常非修起。故無所得。五菩提無有住處可求。是故無得。故天女云。菩提無處故無得在。問曰。菩提在於后際。云何無處。釋言。據凡以望菩提生死在此。菩提在彼。若據菩提實性以論無凡在此。約誰說彼。故無住處。問曰。地經說一切處得阿耨多羅三藐三菩提。云何無處。義同前解。約相論實言一切處得於菩提。就實以望無處可在。故言無處。以無處故不可得矣。得無得義辨之略爾(此四門竟)。
次第五門通局分別。約位辨之。性凈菩提有通有局。分別有三。一就實通論。體通染凈。因中亦有。故經說言。一切眾生即菩提相。二約人論實。菩提真性窮證在佛。就佛返望由來常是。本無妄染能覆障故。故經說言。凡夫未成佛菩提為煩惱。聖若成佛時煩惱是菩提。與經中說佛知眾生即涅槃相不復更滅其義相似。三約相辨實。在因之時但名佛性未名菩提。至果顯了方名菩提。菩提是其了因果故
【現代漢語翻譯】 現代漢語譯本：摩言（Mahayan，大乘）。菩提（Bodhi，覺悟）不可從身體或心識獲得。因為有身體就不是菩提，沒有身體才是；所以不能從身體獲得。因為有心識就不是菩提，沒有心識才是；所以不能從心識獲得。菩提的本體如美妙的寂靜，遠離一切相狀，無可取捨。因此，是無所得的。所以《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）乃至說沒有微小的法可以獲得，這才是菩提的真義。所以說是不可得的。 菩提的本體是常住不變的，它本自具有，不依賴因緣而生。因此，是無所得的。所以《涅槃經》（Nirvana Sutra）說：『智慧的本性是常住的，不依賴因緣。』世尊（Buddha）為何還要詢問其因緣呢？因為菩提本無因緣，所以沒有能獲得它的方法。常住的本性不是通過修行而產生的，所以是無所得的。 菩提沒有固定的住所可以尋求，因此，是無所得的。所以天女（Devi）說：『菩提沒有固定的處所，所以沒有獲得可言。』問：菩提存在於未來的境界，怎麼會沒有處所呢？答：從凡夫的角度來看，生死輪迴在此岸，菩提在彼岸。如果從菩提的真實本性來說，沒有凡夫的此岸，又以誰來說彼岸呢？所以說沒有固定的住所。問：《地經》（Earth Store Sutra）說在一切處都能證得阿訇多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），怎麼會沒有處所呢？答：道理與前面的解釋相同。從相上來說，可以說在一切處都能證得菩提。但從實性來說，沒有固定的處所可以尋找。所以說沒有處所。因為沒有處所，所以是不可得的。關於『得』與『無得』的辨析，大概就是這樣（以上四門結束）。 接下來是第五門，關於普遍性和侷限性的分別。從果位上來說，自性清凈的菩提既有普遍性，也有侷限性。具體來說有三種情況：一、從實體的普遍性來說，菩提的本體貫通染污和清凈，在因地中也存在。所以經中說：『一切眾生即是菩提相。』二、從人的角度來說，菩提的真性在佛（Buddha）的果位上才能完全顯現。從佛的角度回看，菩提本來就是常住不變的，本來就沒有虛妄的染污能夠覆蓋和障礙它。所以經中說：『凡夫未成佛時，菩提就是煩惱；聖人成佛時，煩惱就是菩提。』這與經中說佛知道眾生即是涅槃相，不需要再次滅度的道理相似。三、從相上辨別實體，在因地時只能稱為佛性（Buddha-nature），不能稱為菩提。到果位顯現時，才能稱為菩提。菩提是其了因果的緣故。
【English Translation】 English version: Moye (Mahayan, the Great Vehicle). Bodhi (Enlightenment) cannot be attained through the body or the mind. Because having a body means it is not Bodhi, only without a body is it Bodhi; therefore, it cannot be attained through the body. Because having a mind means it is not Bodhi, only without a mind is it Bodhi; therefore, it cannot be attained through the mind. The essence of Bodhi is like wondrous stillness, free from all forms, with nothing to grasp or discard. Therefore, it is unattainable. Hence, the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) even says that there is not even the slightest dharma to be attained, and this is called Bodhi. Therefore, it is unattainable. The essence of Bodhi is constant and unchanging; it is inherent and does not arise from conditions. Therefore, it is unattainable. Hence, the Nirvana Sutra says: 'The nature of wisdom is constant and does not depend on conditions.' Why would the World-Honored One (Buddha) still inquire about its conditions? Because Bodhi inherently has no conditions, there is no way to attain it. The constant nature is not produced through cultivation; therefore, there is nothing to be attained. Bodhi has no fixed abode to seek; therefore, it is unattainable. Hence, the Devi (Goddess) says: 'Bodhi has no place; therefore, there is no attainment.' Question: Bodhi exists in the future realm; how can it have no place? Answer: From the perspective of ordinary beings, samsara (birth and death) is on this shore, and Bodhi is on the other shore. If we speak from the true nature of Bodhi, there is no 'this shore' of ordinary beings; so who is there to speak of the 'other shore'? Therefore, it is said to have no fixed abode. Question: The Earth Store Sutra says that Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) can be attained everywhere; how can it have no place? Answer: The principle is the same as the previous explanation. From the perspective of form, it can be said that Bodhi can be attained everywhere. But from the perspective of true nature, there is no fixed place to be found. Therefore, it is said to have no place. Because it has no place, it is unattainable. The analysis of 'attainment' and 'non-attainment' is roughly as follows (end of the four gates). Next is the fifth gate, concerning the distinction between universality and limitation. From the perspective of the stage of realization, the self-nature pure Bodhi has both universality and limitation. Specifically, there are three situations: First, from the universality of the essence, the essence of Bodhi pervades both defilement and purity, and it also exists in the causal stage. Therefore, the sutra says: 'All sentient beings are the form of Bodhi.' Second, from the perspective of people, the true nature of Bodhi can only be fully manifested in the stage of Buddhahood (Buddha). Looking back from the perspective of the Buddha, Bodhi has always been constant and unchanging; there has never been false defilement that could cover and obstruct it. Therefore, the sutra says: 'When ordinary beings have not yet become Buddhas, Bodhi is affliction; when sages become Buddhas, affliction is Bodhi.' This is similar to the principle in the sutra that the Buddha knows that sentient beings are the aspect of Nirvana and do not need to be extinguished again. Third, distinguishing the essence from the perspective of form, in the causal stage, it can only be called Buddha-nature, not Bodhi. Only when it manifests in the fruition stage can it be called Bodhi. Bodhi is the cause of its complete fruition.
。方便菩提凡時全無。設言有者但于佛性真心體上有可生義。未有法體。故經說言。本有今無。本無今有三世有法無有是處。言本有者。本在凡時但有生死有為之法。言今無者。當今現在有生死時無其世出菩提行德。言本無者。本在凡時未有出世菩提行德。言今有者。本現無菩提德時但有生死。三世有法無是處者。生死之法三世恒有無是處故。凡有聖無。菩提行德三世恒有無是處故。聖有凡無。經釋如是。有人說言。方便菩提凡時亦有。是義不然。若使凡時已有菩提本有今無本無今有。如此之偈意何所顯。三世有法無有是處。何得先有。又經中說。方便菩提是生因果本無今有。何得言生。先有今顯是了因果。何得言生。又涅槃中廣舉乳酪及與樹子相生因果而為譬況。若使凡時已有菩提。乳應有酪。樹子之中應先有樹。乳中之酪子中之樹。佛已廣破。所況同爾。何勞強立。又涅槃說。若言身中全無佛性犯波羅夷。若說身中先有菩提犯波羅夷。此罪可畏。何用言有。又涅槃言。若說先有常樂我凈不集不生。煩惱覆障不能得見。破煩惱已然後見之。是則名為謗佛法僧。謗罪非輕。強立何益。又涅槃中辨四種性。或有佛性。闡提人有善根人無。或有佛性。善根人有闡提人無。或有佛性。二人俱有。或有佛性。二人俱無。如是等
【現代漢語翻譯】 現代漢語譯本 方便和菩提在凡夫階段完全沒有。如果說有，也只是在佛性真心的本體上，有可以產生的意義，但並沒有實際的法體。所以經書上說：『本來有現在沒有，本來沒有現在有，三世都有法，沒有這樣的道理。』 說『本來有』，是指本來在凡夫階段只有生死的有為之法。說『現在沒有』，是指當今現在有生死的時候，沒有出世的菩提行德。說『本來沒有』，是指本來在凡夫階段沒有出世的菩提行德。說『現在有』，是指現在沒有菩提功德的時候，只有生死。『三世有法沒有這樣的道理』，是因為生死之法三世恒常存在，沒有不存在的地方，所以凡夫有而聖人沒有。菩提行德三世恒常存在，沒有不存在的地方，所以聖人有而凡夫沒有。經書的解釋是這樣的。有人說，方便和菩提在凡夫階段也有，這種說法是不對的。如果說凡夫階段已經有了菩提，那麼『本來有現在沒有，本來沒有現在有』這樣的偈語，意義何在？『三世有法沒有這樣的道理』，怎麼能說先有呢？而且經書中說，方便和菩提是生因果，本來沒有現在有，怎麼能說是『生』呢？先有現在顯現，是了因果，怎麼能說是『生』呢？而且《涅槃經》中廣泛地舉了牛奶和奶酪以及樹和樹種之間相互產生的因果關係來作為比喻。如果說凡夫階段已經有了菩提，那麼牛奶中就應該有奶酪，樹種之中就應該先有樹。牛奶中的奶酪，樹種中的樹，佛已經廣泛地破斥了，所比喻的情況也是一樣的，何必還要勉強地立論呢？而且《涅槃經》說，如果說身體中完全沒有佛性，就犯了波羅夷罪（pārājika，斷頭罪）。如果說身體中先有菩提，也犯了波羅夷罪。這種罪過是可怕的，為什麼要說有呢？而且《涅槃經》說，如果說先有常樂我凈，不聚集也不產生，因為煩惱的覆蓋和障礙，所以不能得見。破除煩惱之後然後才能見到，這叫做誹謗佛法僧，誹謗的罪過不輕，勉強地立論有什麼好處呢？而且《涅槃經》中辨別四種性，有的人有佛性，一闡提（icchantika，斷善根者）人有，善根人沒有。有的人有佛性，善根人有，一闡提人沒有。有的人有佛性，兩個人都有。有的人有佛性，兩個人都沒有。像這樣等等。
【English Translation】 English version Convenience (upāya) and Bodhi (bodhi, enlightenment) are completely absent in the state of ordinary beings. If one were to say they exist, it would only be in the sense that the essence of the Buddha-nature (buddhatā) and true mind (citta) has the potential to arise, but there is no actual Dharma-body (dharmakāya). Therefore, the scriptures say: 'Originally existent, now non-existent; originally non-existent, now existent; there is no such thing as a Dharma that exists in all three times.' To say 'originally existent' means that originally, in the state of ordinary beings, there are only the conditioned Dharmas of birth and death (saṃsāra). To say 'now non-existent' means that in the present moment of birth and death, there are no transcendental Bodhi practices and virtues. To say 'originally non-existent' means that originally, in the state of ordinary beings, there were no transcendental Bodhi practices and virtues. To say 'now existent' means that in the present moment when there are no Bodhi virtues, there is only birth and death. 'There is no such thing as a Dharma that exists in all three times' because the Dharmas of birth and death are constantly present in all three times; there is no place where they are absent, hence ordinary beings exist while the sages do not. Bodhi practices and virtues are constantly present in all three times; there is no place where they are absent, hence the sages exist while ordinary beings do not. The scriptures explain it this way. Some say that convenience and Bodhi also exist in the state of ordinary beings, but this is not correct. If Bodhi already existed in the state of ordinary beings, then what is the meaning of the verse 'Originally existent, now non-existent; originally non-existent, now existent'? 'There is no such thing as a Dharma that exists in all three times,' how can one say it existed beforehand? Moreover, the scriptures say that convenience and Bodhi are the cause and effect of arising, originally non-existent, now existent; how can one say 'arising'? Existing beforehand and now manifesting is the cause and effect of understanding; how can one say 'arising'? Furthermore, the Nirvana Sutra extensively uses the analogy of milk and cheese, and the relationship between a tree and its seed, to illustrate the cause and effect of arising. If Bodhi already existed in the state of ordinary beings, then cheese should already be present in milk, and a tree should already be present in the seed. The Buddha has already extensively refuted the presence of cheese in milk and the presence of a tree in the seed; the analogy is the same, so why insist on establishing this argument? Moreover, the Nirvana Sutra says that if one says there is absolutely no Buddha-nature in the body, one commits a pārājika (pārājika, defeat) offense. If one says that Bodhi already exists in the body, one also commits a pārājika offense. This offense is terrifying, so why say it exists? Furthermore, the Nirvana Sutra says that if one says that permanence, bliss, self, and purity (nitya-sukha-atma-subha) exist beforehand, without accumulation or arising, one cannot see them because of the covering and obstruction of afflictions (kleshas). Only after destroying the afflictions can one see them. This is called slandering the Buddha, Dharma, and Sangha. The offense of slander is not light, so what benefit is there in insisting on this argument? Moreover, the Nirvana Sutra distinguishes four natures: some have Buddha-nature, the icchantika (icchantika, one who has severed their roots of goodness) has it, while the person with good roots does not. Some have Buddha-nature, the person with good roots has it, while the icchantika does not. Some have Buddha-nature, both have it. Some have Buddha-nature, neither has it. And so on.
四句之義。汝等云何一向作解。經文如是。若言性凈方便菩提二俱本有。云何得言闡提人無。云何得言二人俱無。復釋言。不顯故無非全無體。若言無者不顯名無。二人有者應當是顯。二人之有非顯名有知。無者非隱名無。又複方便菩提之果即是報佛。酬因名報。本來恒有有前無因。酬誰名報。以斯驗求本有大過。無宜更立。問曰。經說。眾生身中具足如來眼耳等根及諸佛法。今云何言方便菩提凡時全無。釋言。經說具一切法。是法佛性。不論方便。凡聖相對通局如是。若唯就聖通局有五。一極通論之。三乘賢聖悉得菩提。故地持云。聲聞得於聲聞菩提。緣覺得於緣覺菩提。菩薩得於無上菩提。如是等也。二簡大異小。菩提在大不通小乘。故大品中說五菩提。偏在大乘。五菩提義如上廣釋。今略列之。一發心菩提。在於無量生死海中發菩提心。位在善趣。二伏心菩提。在於種性伏忍位中。三明心菩提。在初地上。般若轉增故說為明。四出到菩提。在七地上。出離有無到無生忍。五無上菩提。在於佛地。以此五種純在大乘明不通小。三簡作異退。菩提局在種性已上。故華嚴中說習種中雲。初發心便成正覺。又涅槃中說。須陀洹八萬劫到。乃至辟支十千劫到于阿耨多羅三藐三菩提。此乃到于種性已上名到菩提。以種性上事
識之中。緣觀時息八識真心薄障中現。依之成德。故種性上名得菩提。前未同此。所以不說。四簡聖異凡。菩提局在初地已上。不通地前。故法華中宣說。菩薩聞說壽量或有八生乃至一生得大菩提。論言。八生乃至一生得菩提者。初地證智。明知。菩提局在地上。以初地上七識心中。緣觀漸息真智漸現名得菩提。地前未同。所以不說。五簡果異因。菩提在佛。不通餘人。故地持云。得方便者一切菩薩所修學道。言得義者無上菩提。明知。菩提偏在佛果。通局如是(此五門竟)。
次第六門約時分別。時謂三世。約此三時以辨菩提。菩提不定。有是三世非三世義。言三世者有其二種。一體變三世。謂。佛應身隨化遷變。二約對惑障得有前後。非三世者解亦有二。一體非生滅。故非三世。翻向初門。二證實離緣妙亡形待。故非三世。翻向後門。故經說言。如來佛性則非過去未來現在。又經亦言。我觀如來前際不來后際不去今則不住。如是等也。良以菩提有斯不定故。經說言。世俗文字說有三世。非謂菩提有去來今。是義云何。泛解有四。一就真應相對分別。應化有時。故三世攝。真德常住。猶如虛空無去來今。二就真中性凈方便相對分別。方便菩提從緣修生。生有前後故三世攝。性凈菩提雖從修觀。性出自古。不從
【現代漢語翻譯】 現代漢語譯本： 在『識』（vijñāna）之中。當通過『緣觀』（pratītyasamutpāda-avalokana）時，第八識『阿賴耶識』（ālayavijñāna）的真心中的微薄障礙顯現。依靠它成就功德。因此，在『種性』（gotra）上稱為『得菩提』（bodhi-prāpti）。之前的情況不同於此，所以沒有提及。四、區分聖者與凡夫。『菩提』（bodhi）侷限於初地（prathamā bhūmi）及以上，不包括初地之前。因此，《法華經》（Saddharma Puṇḍarīka Sūtra）中宣說，菩薩聽聞壽量后，或許有八生乃至一生獲得大菩提（mahābodhi）。論中說，八生乃至一生得菩提者，是初地證得的智慧。明確知道，菩提侷限於地上。因為在初地及以上的七識心中，通過『緣觀』（pratītyasamutpāda-avalokana）逐漸止息，真智逐漸顯現，稱為『得菩提』（bodhi-prāpti）。初地之前的情況不同於此，所以沒有提及。五、區分果與因。『菩提』（bodhi）屬於佛，不屬於其他人。因此，《地持經》（Bodhisattvabhūmi）中說，『得方便者』（upāya-prāpti）是一切菩薩所修學的道，『得義者』（artha-prāpti）是無上菩提（anuttarā-bodhi）。明確知道，菩提偏屬於佛果。通與侷限的情況就是這樣（這五門結束）。
其次是第六門，從時間上分別。時間指三世（過去、現在、未來）。根據這三世來辨別菩提。菩提是不定的，有是三世和非三世的含義。說三世有兩種情況：一是體變三世，指佛的應身（nirmāṇakāya）隨著教化而遷變；二是根據對治惑障而有前後。說非三世也有兩種解釋：一是體性非生滅，所以不是三世，與第一門相反；二是證實離緣，妙用亡形待，所以不是三世，與後面的門相反。所以經中說，如來佛性（tathāgatagarbha）不是過去、未來、現在。經中也說，我觀察如來前際不來，后際不去，現在不住。等等。正因為菩提有這種不定性，所以經中說，世俗文字說有三世，不是說菩提有去來今。這是什麼意思呢？泛泛地解釋有四種：一是就真身（dharmakāya）和應身（nirmāṇakāya）相對分別。應化有時，所以屬於三世。真德常住，猶如虛空，沒有去來今。二是就真如（tathatā）中的性凈（prakṛti-pariśuddha）和方便（upāya）相對分別。方便菩提從因緣修生，生有前後，所以屬於三世。性凈菩提雖然從修觀而來，但性自古以來就有，不從...
【English Translation】 English version: Within 『consciousness』 (vijñāna). When observing through 『dependent origination』 (pratītyasamutpāda-avalokana), the subtle obscurations in the true mind of the eighth consciousness, 『Ālaya-consciousness』 (ālayavijñāna), manifest. Relying on it, virtues are accomplished. Therefore, in terms of 『nature』 (gotra), it is called 『attaining Bodhi』 (bodhi-prāpti). The previous situation was different from this, so it was not mentioned. Fourth, distinguishing between sages and ordinary beings. 『Bodhi』 (bodhi) is limited to the first ground (prathamā bhūmi) and above, not including those before the first ground. Therefore, in the 『Lotus Sutra』 (Saddharma Puṇḍarīka Sūtra), it is proclaimed that Bodhisattvas, upon hearing about the duration of life, may attain great Bodhi (mahābodhi) in eight lifetimes or even one lifetime. The treatise says that attaining Bodhi in eight lifetimes or even one lifetime refers to the wisdom attained on the first ground. It is clearly known that Bodhi is limited to the grounds. Because in the minds of the seven consciousnesses on and above the first ground, through 『dependent origination』 (pratītyasamutpāda-avalokana), gradual cessation occurs, and true wisdom gradually manifests, which is called 『attaining Bodhi』 (bodhi-prāpti). The situation before the first ground is different from this, so it was not mentioned. Fifth, distinguishing between result and cause. 『Bodhi』 (bodhi) belongs to the Buddha, not to others. Therefore, in the 『Bodhisattva Bhumi Sutra』 (Bodhisattvabhūmi), it is said that 『those who attain skillful means』 (upāya-prāpti) are all the paths cultivated by Bodhisattvas, and 『those who attain the meaning』 (artha-prāpti) are unsurpassed Bodhi (anuttarā-bodhi). It is clearly known that Bodhi belongs primarily to the fruit of Buddhahood. The scope and limitations are as such (these five gates are concluded).
Next is the sixth gate, distinguishing from the perspective of time. Time refers to the three times (past, present, and future). Based on these three times, Bodhi is distinguished. Bodhi is not fixed; it has the meaning of being both within and outside the three times. There are two situations for saying it is within the three times: first, the transformation of the body through the three times, referring to the Buddha's manifested body (nirmāṇakāya) changing with the teachings; second, having a sequence of before and after based on counteracting afflictions and obstacles. There are also two explanations for saying it is not within the three times: first, the nature is neither arising nor ceasing, so it is not within the three times, which is the opposite of the first gate; second, verifying the truth, being free from conditions, and the wonderful function being without form or dependence, so it is not within the three times, which is the opposite of the later gate. Therefore, the sutra says that the Buddha-nature of the Tathagata (tathāgatagarbha) is neither past, future, nor present. The sutra also says, 'I observe that the Tathagata does not come from the past, does not go to the future, and does not abide in the present.' And so on. Precisely because Bodhi has this kind of uncertainty, the sutra says that worldly language speaks of the three times, but it does not mean that Bodhi has coming, going, and abiding. What does this mean? There are four general explanations: first, distinguishing relatively between the true body (dharmakāya) and the manifested body (nirmāṇakāya). The manifested transformation has time, so it belongs to the three times. The true virtue is constant, like space, without coming, going, or abiding. Second, distinguishing relatively between the pure nature (prakṛti-pariśuddha) and skillful means (upāya) within suchness (tathatā). Bodhi of skillful means arises from conditions and cultivation, and arising has a sequence of before and after, so it belongs to the three times. Although the pure nature Bodhi comes from cultivation and contemplation, its nature has existed since ancient times, not from...
緣生非去來今。第三直就性凈之中。約修就證而為分別。性凈菩提藉緣修顯。修別前後凈非一時。故有三世。得證返望從來無隱今非彰顯。非因非果以是義故非去來今。此之一義與涅槃中。舍世諦慈得第一義慈。第一義慈不從因緣其言相似。第四直就性凈之體。約緣就實而為分別。據緣望實緣外有實。緣外之實息緣方會。會之前後。故有三世。就實論實實外無緣。緣本不有。誰來覆我。故本無隱今現無隱。豈有今顯。實性常寂不隨緣變。以是義故無去來今。具此多義。是故菩提亦是三世。約時如是(此六門竟)。
次第七門約對涅槃辨其一異。一異不定。何故如是。法門有二。一分相門。二攝相門。分相言之菩提涅槃兩門各異。攝相為論菩提涅槃兩體是一。于中略以二門分別。一約行斷二德分別。二約性凈方便分別。行斷門中分相言之。一切行德悉名菩提。行是道故。一切斷德齊稱涅槃。斷是滅故。若據攝相一切行斷皆是菩提並是涅槃。皆是菩提如地持說。故彼文言。二斷二智是名菩提。問曰。菩提此翻名道。行德是道。可名菩提。斷德非道。以何義故亦名菩提。釋有三義。一斷是道果。果從因稱。故曰菩提。如命食果。說命為食。二以斷義是菩提家離過之德。攝德從體。故曰菩提。如諸心法是慧眷屬通名為慧
【現代漢語翻譯】 現代漢語譯本 緣起性空，超越過去、現在、未來。第三，直接就自性清凈（性凈）之中，依修行證悟而作分別。自性清凈的菩提（Bodhi，覺悟）憑藉因緣修習而顯現。修習有先後次第，清凈並非一時完成，所以有三世（過去、現在、未來）。證悟之後回望，原本沒有隱藏，現在也並非彰顯。非因非果，因此沒有過去、現在、未來。這個意義與《涅槃經》中，捨棄世俗諦的慈悲，獲得第一義諦的慈悲相似，第一義諦的慈悲不從因緣而生。第四，直接就自性清凈的本體，依因緣而就實相作分別。依因緣望實相，因緣之外有實相。止息因緣，實相方能顯現。在止息因緣的前後，所以有三世。就實相論實相，實相之外沒有因緣，因緣本來就不存在，誰能覆蓋我？所以本來沒有隱藏，現在也沒有隱藏，哪裡有什麼現在的顯現？實性常寂，不隨因緣而變。因此沒有過去、現在、未來。具備這些多重意義，所以菩提也是三世。依時間來說就是這樣（以上六門結束）。
接下來第七門，依對涅槃（Nirvana，寂滅）辨別菩提的一同和差異。一同和差異不定，為什麼會這樣？法門有兩種：一是分相門，二是攝相門。從分相來說，菩提和涅槃是不同的兩門。從攝相來說，菩提和涅槃的本體是一致的。其中略以兩種方式分別：一是依行和斷兩種功德分別，二是依自性清凈和方便分別。在行斷門中，從分相來說，一切修行的功德都稱為菩提，因為行是道。一切斷除的功德都稱為涅槃，因為斷是滅。如果從攝相來說，一切行和斷都是菩提，也都是涅槃。一切行和斷都是菩提，如《地持經》所說，經文說：『二斷二智是名菩提。』有人問：菩提翻譯過來名為道，修行的功德是道，可以稱為菩提。斷除的功德不是道，依什麼意義也稱為菩提？解釋有三種意義：一是斷是道的果，果從因得名，所以說菩提，如命是食的果實，說命為食。二是以斷的意義是菩提家遠離過失的功德，攝取功德從本體，所以說菩提，如諸心法是智慧的眷屬，統稱為智慧。
【English Translation】 English version Origination is beyond past, present, and future. Thirdly, directly based on the self-nature purity (性凈, xìng jìng), distinctions are made according to cultivation and realization. The self-nature pure Bodhi (菩提, Pútí, Enlightenment) manifests through the cultivation of conditions. Cultivation has a sequence, and purity is not achieved all at once, hence the existence of the three times (past, present, future). Looking back after realization, there was originally no concealment, and the present is not a manifestation. Neither cause nor effect, therefore there is no past, present, or future. This meaning is similar to that in the Nirvana Sutra, where abandoning the compassion of worldly truth leads to obtaining the compassion of the ultimate truth, and the compassion of the ultimate truth does not arise from conditions. Fourthly, directly based on the essence of self-nature purity, distinctions are made according to conditions and reality. Viewing reality from conditions, there is reality beyond conditions. When conditions cease, reality can manifest. Before and after the cessation of conditions, hence the existence of the three times. Discussing reality based on reality, there are no conditions outside of reality, and conditions do not inherently exist. Who can cover me? Therefore, there was originally no concealment, and there is no concealment now. How can there be a present manifestation? The nature of reality is eternally tranquil and does not change with conditions. Therefore, there is no past, present, or future. Possessing these multiple meanings, Bodhi is also of the three times. This is how it is in terms of time (end of the six gates).
Next, the seventh gate distinguishes the sameness and difference between Bodhi and Nirvana (涅槃, Nièpán, extinction) by comparing them. Sameness and difference are not fixed; why is this so? There are two Dharma gates: one is the aspect-dividing gate, and the other is the aspect-collecting gate. From the aspect-dividing perspective, Bodhi and Nirvana are two different gates. From the aspect-collecting perspective, the essence of Bodhi and Nirvana is the same. Among them, distinctions are made briefly in two ways: one is based on the virtues of practice and cessation, and the other is based on self-nature purity and skillful means. In the practice-cessation gate, from the aspect-dividing perspective, all virtues of practice are called Bodhi, because practice is the path. All virtues of cessation are collectively called Nirvana, because cessation is extinction. If based on the aspect-collecting perspective, all practice and cessation are both Bodhi and Nirvana. All practice and cessation are Bodhi, as stated in the Bodhisattvabhumi Sutra (地持經, Dìchí jīng). The sutra says: 'Two cessations and two wisdoms are called Bodhi.' Someone asks: Bodhi is translated as the path, and the virtues of practice are the path, so they can be called Bodhi. The virtues of cessation are not the path, so in what sense are they also called Bodhi? There are three meanings in the explanation: first, cessation is the fruit of the path, and the fruit is named after the cause, so it is called Bodhi, just as life is the fruit of food, and life is referred to as food. Second, the meaning of cessation is the virtue of the Bodhi family that is free from faults, and the virtue is collected from the essence, so it is called Bodhi, just as all mental dharmas are the retinue of wisdom and are collectively called wisdom.
。如是一切。三以斷德體無擁障。即是道義。以是道故說為菩提。行斷二德俱為涅槃。如涅槃說。彼文宣說。滅諸煩惱名為涅槃。是其斷也。宣說三事成大涅槃。是其行也。問曰。涅槃此翻名滅。斷德是滅可名涅槃。行德非滅。以何義故得名涅槃。解亦有三。一以行德是其滅因。因從果稱。故曰涅槃。如食命因說食為命。亦如地持所說因樂。因雖非樂是樂因。故亦名為樂。此亦同爾。二以諸行是涅槃家對治行德涅槃眷屬。攝德從體。故名涅槃。三以諸行皆有離過寂滅之義故曰涅槃。行斷如是。次就性凈方便分別。分相言之性凈之果悉為涅槃。性凈體寂無為相故。方便之果悉為菩提。行修方便能通行人菩提涅槃故。此之一義如涅槃說。故彼宣說。菩提之德生因所生。涅槃之德生因所顯。良以方便獨為菩提言無所濫。不須更以方便樹別。性凈之德獨為涅槃言亦無濫。是故不須性凈樹別。故涅槃中一切菩提雖是方便不名方便。一切涅槃雖是性凈不名性凈。攝相言之性凈方便俱名菩提。並稱涅槃。俱名菩提。如彼金剛般若中說。故彼文中本性今顯論寂名為性凈菩提。修生功德論現名為方便菩提。良以二種皆菩提故。須以性凈方便別之。問曰。方便修生功德通人至果。有其道義可名菩提。性凈之德無如是義。有何所以亦名菩提。
【現代漢語翻譯】 現代漢語譯本：像這樣的一切，以斷德（斷除煩惱的功德）為體，沒有擁塞和障礙，這就是道義。因為這個道的緣故，被稱為菩提（覺悟）。行德（修行的功德）和斷德都屬於涅槃（寂滅）。正如《涅槃經》所說，經文中宣說，滅除一切煩惱名為涅槃，這是斷德。宣說三事成就大涅槃，這是行德。有人問：涅槃，翻譯成中文是『滅』的意思，斷德是滅，可以稱為涅槃。行德不是滅，根據什麼意義也可以稱為涅槃呢？解答也有三種：第一，因為行德是滅的原因，根據因從果的稱謂，所以說涅槃。如同食物是生命的因，所以說食物為生命。也像《地持經》所說，因為是快樂的因，因雖然不是快樂，但是是快樂的因，所以也稱為快樂。這裡也是同樣的道理。第二，因為諸行是涅槃的家，對治行德是涅槃的眷屬，攝取功德從本體，所以名為涅槃。第三，因為諸行都有遠離過失、寂靜滅除的意義，所以說涅槃。行德和斷德是這樣。接下來就性凈（自性清凈）和方便（修行方法）分別。分開來說，性凈的果實全部是涅槃，因為性凈的本體寂靜，沒有作為的相狀。方便的果實全部是菩提，因為修行方便能夠通行人，菩提和涅槃。這個意義如同《涅槃經》所說。所以經中宣說，菩提的功德是生因所生，涅槃的功德是生因所顯。因為方便單獨是菩提，言語沒有混淆，不需要再用方便來區分。性凈的功德單獨是涅槃，言語也沒有混淆，所以不需要用性凈來區分。所以在《涅槃經》中，一切菩提雖然是方便，但不稱為方便。一切涅槃雖然是性凈，但不稱為性凈。合起來說，性凈和方便都稱為菩提，並稱為涅槃。都稱為菩提，如同《金剛般若經》中所說。所以經文中，本性現在顯現，理論寂靜，名為性凈菩提。修行產生的功德，理論現在顯現，名為方便菩提。因為兩種都是菩提，所以需要用性凈和方便來區分。有人問：方便修行產生的功德，使人通達至果，有道的意義，可以稱為菩提。性凈的功德沒有這樣的意義，有什麼原因也可以稱為菩提呢？
【English Translation】 English version: Thus is everything. The essence of the three, with the virtue of severance (cessation of afflictions), is without obstruction or hindrance; this is the meaning of the Path. Because of this Path, it is called Bodhi (Enlightenment). Both the virtue of practice (virtue of cultivation) and the virtue of severance belong to Nirvana (Extinction). As Nirvana is described, the text proclaims that the extinction of all afflictions is called Nirvana; this is its severance. It proclaims that three things accomplish Great Nirvana; this is its practice. Someone asks: Nirvana, when translated, means 'extinction.' The virtue of severance is extinction, so it can be called Nirvana. The virtue of practice is not extinction, so by what meaning can it also be called Nirvana? The explanation is also threefold: First, because the virtue of practice is the cause of extinction, according to the designation of the cause from the effect, it is called Nirvana. Just as food is the cause of life, so food is called life. It is also like what is said in the Bodhisattvabhumi Sutra, because it is the cause of happiness, although the cause is not happiness, it is the cause of happiness, so it is also called happiness. This is the same principle. Second, because all practices are the household of Nirvana, and the practice that counteracts is the retinue of Nirvana, taking the virtue from the substance, it is called Nirvana. Third, because all practices have the meaning of being apart from faults and being tranquil and extinguished, they are called Nirvana. Such are practice and severance. Next, regarding the distinction between Svabhavasuddha (intrinsic purity) and Upaya (skillful means), speaking separately, the fruit of intrinsic purity is entirely Nirvana, because the substance of intrinsic purity is tranquil and without the appearance of activity. The fruit of skillful means is entirely Bodhi, because the practice of skillful means enables people to pass through, Bodhi and Nirvana. This meaning is as described in the Nirvana Sutra. Therefore, the sutra proclaims that the virtue of Bodhi is born from the cause of birth, and the virtue of Nirvana is revealed from the cause of birth. Because skillful means alone is Bodhi, there is no ambiguity in the language, and there is no need to further distinguish it with skillful means. The virtue of intrinsic purity alone is Nirvana, and there is no ambiguity in the language, so there is no need to distinguish it with intrinsic purity. Therefore, in the Nirvana Sutra, although all Bodhi is skillful means, it is not called skillful means. Although all Nirvana is intrinsic purity, it is not called intrinsic purity. Speaking comprehensively, both intrinsic purity and skillful means are called Bodhi, and together they are called Nirvana. Both are called Bodhi, as it is said in the Vajra Prajna Sutra (Diamond Sutra). Therefore, in the text, the inherent nature now manifests, and the theory of tranquility is called Svabhavasuddha Bodhi (intrinsically pure Bodhi). The merit produced by cultivation, the theory now manifests, is called Upaya Bodhi (skillful means Bodhi). Because both are Bodhi, it is necessary to distinguish them with intrinsic purity and skillful means. Someone asks: The merit produced by the practice of skillful means enables people to penetrate to the fruit, and it has the meaning of the Path, so it can be called Bodhi. The virtue of intrinsic purity does not have such a meaning, so for what reason can it also be called Bodhi?
解有三義。一是道家所了之果。果從因稱故名為道。以是道故名曰菩提。二道家之體。攝體從德故曰菩提。三性凈之德體通無壅。即是道義故曰菩提。性凈方便俱是涅槃如地論說。涅槃經中亦有此相。彼經之中性凈之果名之為常。方便報果說之為性。佛自說言。若能修此常住二字為滅相者。我于其人為般涅槃。為滅相者。依外國語為涅槃相。常住二字修為滅相即是猶為涅槃相矣。故知。二種並是涅槃。良以二種俱涅槃故。須以性凈方便別之。問曰。性凈法性體寂可名涅槃。方便功德道諦所收。修起不寂。以何義故得名涅槃。解有三義。一是性凈涅槃之因。因從果稱故名涅槃。二涅槃家德。攝德從體故名涅槃。三修起功德亦有離相寂滅之義故名涅槃。以其通故性凈菩提體即是其性凈涅槃故。第一義諦亦名菩提亦名涅槃。方便菩提體即是其方便涅槃故。修報常得為滅相。菩提涅槃一異如是。菩提之德體。深義廣難以測窮。且隨詮況辨之。略爾。
大乘義章卷之十八(終) 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第十九
遠法師撰
凈法聚果法中此卷有九門(凈土義 三佛義 三智義 三不護義 三念處義 四一切種凈義 二智義 四智義 四無畏義)。
凈土
【現代漢語翻譯】 現代漢語譯本 對於『解』(understanding)有三種解釋。第一種是道家所理解的果(fruition)。果從因的角度來說，所以稱為『道』(the Way)。因為這個『道』，所以稱為『菩提』(Bodhi，覺悟)。第二種是道家的本體。從其功德來涵蓋本體，所以稱為『菩提』。第三種是自性清凈的功德本體，通達而沒有阻礙，這就是『道』的意義，所以稱為『菩提』。自性清凈和方便(skillful means)都是『涅槃』(Nirvana，寂滅)，如《地論》所說。《涅槃經》中也有這樣的描述。在那部經中，自性清凈的果被稱為『常』(eternal)，方便所帶來的果報被稱為『性』(nature)。佛自己說，如果能夠將『常住』這兩個字理解為『滅相』(the aspect of cessation)，那麼對於這個人來說，我就進入了『般涅槃』(Parinirvana，完全寂滅)。『為滅相者』，按照外國的說法，就是『涅槃相』。將『常住』這兩個字理解為『滅相』，也就是仍然執著于『涅槃相』了。所以要知道，這兩種都是『涅槃』。正因為這兩種都是『涅槃』，所以需要用自性清凈和方便來區分它們。有人問：自性清凈的法性本體寂靜，可以稱為『涅槃』。方便功德是道諦(the Truth of the Path)所包含的，通過修行而生起，並不寂靜。根據什麼意義可以稱為『涅槃』呢？解釋有三種意義。第一種是自性清凈『涅槃』的因。從果的角度來說因，所以稱為『涅槃』。第二種是『涅槃』的功德。從本體的角度來涵蓋功德，所以稱為『涅槃』。第三種是通過修行而生起的功德，也有離相寂滅的意義，所以稱為『涅槃』。因為它們是相通的，所以自性清凈的『菩提』本體就是自性清凈的『涅槃』。因此，第一義諦(the ultimate truth)既可以稱為『菩提』，也可以稱為『涅槃』。方便『菩提』的本體就是方便『涅槃』。通過修行獲得的果報常常被認為是『滅相』。『菩提』和『涅槃』的相同與不同就是這樣。『菩提』的功德本體，意義深遠而廣闊，難以測量和窮盡。姑且隨著詮釋的情況來辨別它，大概就是這樣。
《大乘義章》卷之十八（終） 《大正藏》第44冊 No. 1851 《大乘義章》
《大乘義章》卷第十九
遠法師 撰
凈法聚果法中，此卷有九門（凈土義(Pure Land) 三佛義(Three Bodies of Buddha) 三智義(Three Wisdoms) 三不護義(Three Non-Protections) 三念處義(Three Foundations of Mindfulness) 四一切種凈義(Four Kinds of Purity) 二智義(Two Wisdoms) 四智義(Four Wisdoms) 四無畏義(Four Fearlessnesses)）。
凈土(Pure Land)
【English Translation】 English version There are three meanings to 'understanding' (解). The first is the fruition understood by Daoists. Fruition is named 'Dao' (the Way) from the perspective of cause. Because of this 'Dao', it is called 'Bodhi' (覺悟, Enlightenment). The second is the substance of Daoism. Covering the substance from the perspective of its virtues, it is called 'Bodhi'. The third is the substance of inherently pure virtue, which is unobstructed and thorough. This is the meaning of 'Dao', so it is called 'Bodhi'. Inherent purity and skillful means (方便) are both 'Nirvana' (寂滅, Cessation), as stated in the Treatise on the Ten Stages. There is also such a description in the Nirvana Sutra. In that sutra, the fruition of inherent purity is called 'eternal' (常), and the karmic reward brought about by skillful means is called 'nature' (性). The Buddha himself said, 'If one can understand these two words 'eternal abiding' as the 'aspect of cessation' (滅相), then for that person, I enter 'Parinirvana' (般涅槃, Complete Cessation).' 'For those who see the aspect of cessation', according to foreign languages, is the 'aspect of Nirvana'. Understanding the two words 'eternal abiding' as the 'aspect of cessation' means still clinging to the 'aspect of Nirvana'. Therefore, know that both of these are 'Nirvana'. Precisely because both of these are 'Nirvana', it is necessary to distinguish them using inherent purity and skillful means. Someone asks: The substance of inherently pure Dharma-nature is tranquil and can be called 'Nirvana'. The merits of skillful means are contained within the Truth of the Path (道諦), arising through practice and not tranquil. According to what meaning can it be called 'Nirvana'? There are three meanings to the explanation. The first is the cause of inherently pure 'Nirvana'. Naming the cause from the perspective of the fruition, it is called 'Nirvana'. The second is the virtue of 'Nirvana'. Covering the virtue from the perspective of the substance, it is called 'Nirvana'. The third is that the merits arising through practice also have the meaning of being apart from characteristics and tranquil, so it is called 'Nirvana'. Because they are interconnected, the substance of inherently pure 'Bodhi' is the inherently pure 'Nirvana'. Therefore, the ultimate truth (第一義諦) can be called both 'Bodhi' and 'Nirvana'. The substance of skillful means 'Bodhi' is the skillful means 'Nirvana'. The karmic reward obtained through practice is often regarded as the 'aspect of cessation'. The similarities and differences between 'Bodhi' and 'Nirvana' are like this. The substance of the virtues of 'Bodhi' is profound and vast, difficult to measure and exhaust. Let us tentatively distinguish it according to the circumstances of the explanation, roughly like this.
The Great Treatise on the Meaning of Mahayana, Scroll 18 (End) Taisho Tripitaka, Volume 44, No. 1851, The Great Treatise on the Meaning of Mahayana
The Great Treatise on the Meaning of Mahayana, Scroll 19
Composed by Dharma Master Yuan
Within the Dharma of Pure Qualities and Fruition, this scroll has nine sections (Meaning of Pure Land (凈土義), Meaning of the Three Bodies of Buddha (三佛義), Meaning of the Three Wisdoms (三智義), Meaning of the Three Non-Protections (三不護義), Meaning of the Three Foundations of Mindfulness (三念處義), Meaning of the Four Kinds of Purity (四一切種凈義), Meaning of the Two Wisdoms (二智義), Meaning of the Four Wisdoms (四智義), Meaning of the Four Fearlessnesses (四無畏義)).
Pure Land (凈土)
義六門分別(釋名一 辨相二 明因三 約身明土四 凡聖有無五 質之同異六)
第一釋名。言凈土者。經中或時名佛剎。或稱佛界。或云佛國。或云佛土。或復說為凈剎凈界凈國凈土。剎者是其天竺人語。此方無翻。蓋乃處處之別名也。約佛辨處。故云佛剎。佛世界者。世謂世間國土境界。盛眾生處名器世間。界是界別。佛所居處。異於餘人故名界別。又佛隨化住處各異。亦名界別。約佛辨界。名佛世界。言佛國者。攝人之所。目之為國。約佛辨國。故名佛國。言佛土者。安身之處。號之為土。約佛辨土。名為佛土。若論其國。王領者有。不王者無。土即不爾。有身皆有。剎之與界其義則通。此無雜穢。故悉名凈。剎性海蓮花須彌。諸如是等。寬狹別稱。問曰。國土眾生共俱。何故偏名佛國土乎。今明佛土不說余故。又佛是主故。名佛土。名義如是(此一門竟)。
次辨其相。為明佛土兼辨余義。分別有三。一事凈土。二相凈土。三真凈土。事凈之中三門分別。一總辨相。二別顯之。三約諦以定。總相云何。言事凈者。是凡夫人所居土也。凡夫以其有漏凈業得凈境界。眾寶莊嚴飾事相嚴麗名為事凈。然此事凈。修因之時。情有局別。受報之時土有分限疆畔各異。又此修時。取相執定。受報之時。國土
【現代漢語翻譯】 義六門分別(釋名一 辨相二 明因三 約身明土四 凡聖有無五 質之同異六)
第一釋名。言凈土者。經中或時名佛剎（buddhakṣetra，佛的國土）。或稱佛界。或云佛國。或云佛土。或復說為凈剎凈界凈國凈土。剎者是其天竺人語（梵語）。此方無翻。蓋乃處處之別名也。約佛辨處。故云佛剎。佛世界者。世謂世間國土境界。盛眾生處名器世間。界是界別。佛所居處。異於餘人故名界別。又佛隨化住處各異。亦名界別。約佛辨界。名佛世界。言佛國者。攝人之所。目之為國。約佛辨國。故名佛國。言佛土者。安身之處。號之為土。約佛辨土。名為佛土。若論其國。王領者有。不王者無。土即不爾。有身皆有。剎之與界其義則通。此無雜穢。故悉名凈。剎性海蓮花須彌（Sumeru，須彌山）。諸如是等。寬狹別稱。問曰。國土眾生共俱。何故偏名佛國土乎。今明佛土不說余故。又佛是主故。名佛土。名義如是(此一門竟)。
次辨其相。為明佛土兼辨余義。分別有三。一事凈土。二相凈土。三真凈土。事凈之中三門分別。一總辨相。二別顯之。三約諦以定。總相云何。言事凈者。是凡夫人所居土也。凡夫以其有漏凈業得凈境界。眾寶莊嚴飾事相嚴麗名為事凈。然此事凈。修因之時。情有局別。受報之時土有分限疆畔各異。又此修時。取相執定。受報之時。國土
【English Translation】 Six Doors of Meaning Explained (1. Explanation of Terms, 2. Discernment of Characteristics, 3. Clarification of Causes, 4. Elucidation Based on the Body and Land, 5. Existence or Non-existence of the Ordinary and the Holy, 6. Similarities and Differences in Substance)
First, Explanation of Terms. When speaking of 'Pure Land,' the scriptures sometimes refer to it as 'Buddhakṣetra' (佛剎, Buddha's land). Or it is called 'Buddha-realm.' Or it is said to be 'Buddha-country.' Or it is called 'Buddha-land.' Or it is further described as 'Pure Kṣetra,' 'Pure Realm,' 'Pure Country,' 'Pure Land.' 'Kṣetra' is a term from the language of the people of India (Sanskrit). There is no translation for it in this land (China). It is essentially a different name for each place. It is called 'Buddhakṣetra' in relation to the Buddha's location. 'Buddha-world' refers to the world, the realm of lands, the boundary of the world. The place where beings thrive is called the 'receptacle world.' 'Realm' signifies a boundary. The place where the Buddha resides is different from that of others, hence it is called a boundary. Also, the Buddha's dwelling places vary according to his transformations, and these are also called boundaries. It is called 'Buddha-world' in relation to the Buddha's realm. 'Buddha-country' refers to the place where people are gathered, which is regarded as a country. It is called 'Buddha-country' in relation to the Buddha's country. 'Buddha-land' refers to the place where one dwells, which is called land. It is called 'Buddha-land' in relation to the Buddha's land. If we discuss countries, some are ruled by kings, and some are not. But land is not like that; all who have bodies possess it. The meanings of 'kṣetra' and 'realm' are similar. Because there is no impurity here, all are called 'Pure.' Kṣetra, the nature of the sea, lotuses, Sumeru (須彌, Mount Sumeru), and all such things are different names for width and narrowness. Question: Lands and beings exist together. Why is it specifically called 'Buddha-land'? Now, we are clarifying 'Buddha-land' and not discussing anything else. Also, because the Buddha is the master, it is called 'Buddha-land.' Such are the meanings of the terms (This concludes the first door).
Next, Discernment of Characteristics. To clarify Buddha-land, we also discern other meanings. There are three distinctions: 1. Phenomenal Pure Land, 2. Characteristic Pure Land, 3. True Pure Land. Within Phenomenal Pure Land, there are three aspects to distinguish: 1. General Discernment of Characteristics, 2. Specific Manifestation of Characteristics, 3. Determination Based on Truth. What is the general characteristic? 'Phenomenal Pure Land' refers to the land where ordinary people reside. Ordinary people attain pure realms through their pure deeds with outflows. Adorned with various treasures, with magnificent and beautiful decorations, it is called Phenomenal Pure Land. However, this Phenomenal Pure Land, during the time of cultivating causes, has limited and specific emotions. During the time of receiving retribution, the land has limited boundaries and different borders. Also, during this time of cultivation, one grasps at fixed characteristics. During the time of receiving retribution, the land
莊嚴諸相各定。總相如是。次別顯之。事凈有二。一是凡夫求有凈業所得之土。如上諸天所居等。是由從求有善業得故。受用之時。還生三有煩惱結業。不生出道有生者。別由善友教化之力。所以能起。非是所受境界之力。二是凡夫求出善根所得凈土。如安樂國眾香界等。由從出世善業得故。受用之時。能生出道。如眾香飯。其有食者。滅惑生道。如是等也。問曰。此土諸天境界為當純是求有業生。為當有出世善得。理亦兼有。故涅槃中。佛說我義。無量鳥狩聞說發心生於天中。明知。亦有出善往生少故不論。別相如是。次約四諦辨定其相。前兩門中初門之因。唯是集諦。分段因故。初門之果。體唯苦諦。分段果故。後門之因。有其兩能。一正感佛果。二傍招凈土。正感佛邊。一向非集。能生佛德。不集生死諸有果故。傍招土邊。亦集非集。形於向前初門之因。得言非集。求出善根。是其相似道諦攝故。當分實論。體性是集。能招有為生滅果故。後門之果。形前非苦。是其相似出世果故。故論宣說。無量壽國不屬三界。彼無貪慾故非欲界。以在地故不名色界。有形色故非無色界。以是相似道家之果。攝之屬道。故不名苦。似佛凈土。菩提道攝。當分實論。體是苦諦。生滅果故。有漏報身所依處故。事凈如是。次辨相凈
【現代漢語翻譯】 現代漢語譯本： 各種莊嚴的相狀各有其定位。總的來說就是這樣。接下來分別詳細地闡述。事相上的清凈有兩種。第一種是凡夫通過追求有漏的清凈行業所得到的凈土，比如上面所說的諸天所居住的地方等等。這是由於從追求有漏的善業而得到的緣故。在享受這些果報的時候，還會產生三有（欲有、色有、無色有）的煩惱和結業。不能夠生出道業的原因在於，只有通過善友的教化之力，才能生起道業。並非是所受用的境界本身的力量。第二種是凡夫通過追求出世的善根所得到的凈土，比如安樂國（Sukhavati）和眾香界（Sarvagandha-vyuha）等等。這是由於從出世的善業而得到的緣故。在享受這些果報的時候，能夠生出道業，比如眾香飯，凡是食用它的人，都能滅除迷惑，生起道業，像這樣等等。 有人問：『此土（指我們所居住的娑婆世界）諸天的境界，是純粹由追求有漏的業所生，還是也有出世的善業所生？』 理論上來說，兩者兼有。所以在《涅槃經》（Nirvana Sutra）中，佛陀說：『我的意義是，無量的鳥獸聽到我說法后發心，從而往生到天界之中。』這明明知道，也有出世的善業往生，只是數量很少，所以不加以討論。別相就是這樣。 接下來根據四諦（苦、集、滅、道）來辨別確定這些相狀。前面兩種情況中，第一種情況的原因，僅僅是集諦（Samudaya）。因為是分段生死的因。第一種情況的結果，本體僅僅是苦諦（Dukkha）。因為是分段生死的果。 后一種情況的原因，有兩種作用。一是直接感得佛果，二是間接招感凈土。直接感得佛果方面，一向不是集諦。因為能夠產生佛的功德，不會積聚生死的各種有漏果報。間接招感凈土方面，既是集諦，又不是集諦。相對於前面的第一種情況的原因來說，可以稱為不是集諦。因為追求出世的善根，屬於相似的道諦（Marga）所攝。但從其本身實際來說，體性是集諦。因為能夠招感有為生滅的果報。 后一種情況的結果，相對於前面來說不是苦諦。因為是相似的出世果。所以經論宣說，無量壽國（Amitabha』s Pure Land）不屬於三界（Trailokya）。那裡沒有貪慾，所以不是欲界（Kama-dhatu）。因為在地上，所以不稱為。因為有形色，所以不是無。因此是相似道家的果，歸屬於道諦。所以不稱為苦諦。類似於佛的凈土，屬於菩提道所攝。但從其本身實際來說，本體是苦諦。因為是有生滅的果報。是有漏報身所依之處。事相上的清凈就是這樣。接下來辨別相狀上的清凈。
【English Translation】 English version: Each of the majestic appearances has its own fixed position. The general aspect is like this. Next, they are specifically revealed. There are two aspects of purity in phenomena. The first is the land obtained by ordinary beings who seek pure karma with attachment, such as the abodes of the heavens mentioned above. This is because it is obtained from seeking good karma with attachment. When enjoying these rewards, they still generate afflictions and karmic formations of the three realms (Trailokya). The reason why they cannot generate the path is that only through the power of the teachings of good friends can the path be generated. It is not the power of the realm being experienced itself. The second is the pure land obtained by ordinary beings who seek roots of goodness free from attachment, such as Sukhavati (安樂國) and Sarvagandha-vyuha (眾香界). This is because it is obtained from transcendental good karma. When enjoying these rewards, they can generate the path, such as the Sarvagandha rice. Those who eat it can extinguish delusion and generate the path, and so on. Someone asks: 'Are the realms of the heavens in this land (referring to our Saha world) purely born from seeking karma with attachment, or are they also born from transcendental goodness?' In theory, both are included. Therefore, in the Nirvana Sutra (涅槃經), the Buddha said: 'My meaning is that countless birds and beasts, hearing me preach, generate the aspiration and are reborn in the heavens.' This clearly shows that there is also rebirth from transcendental goodness, but the number is small, so it is not discussed. The specific aspects are like this. Next, according to the Four Noble Truths (苦、集、滅、道), the aspects are distinguished and determined. In the first two cases, the cause of the first case is only the Truth of Suffering (Dukkha). Because it is the cause of segmented birth and death. The result of the first case is only the Truth of Suffering (Dukkha). Because it is the result of segmented birth and death. The cause of the latter case has two functions. First, it directly causes the attainment of Buddhahood. Second, it indirectly attracts a pure land. In terms of directly causing Buddhahood, it is never the Truth of Origin (Samudaya). Because it can generate the virtues of the Buddha, it does not accumulate the various conditioned fruits of birth and death. In terms of indirectly attracting a pure land, it is both the Truth of Origin and not the Truth of Origin. Relative to the cause of the first case mentioned earlier, it can be called not the Truth of Origin. Because seeking transcendental roots of goodness is included in the similar Truth of the Path (Marga). But from its actual nature, it is the Truth of Origin. Because it can attract the conditioned fruits of arising and ceasing. The result of the latter case is not the Truth of Suffering relative to the former. Because it is a similar transcendental fruit. Therefore, the sutras say that Amitabha』s Pure Land (無量壽國) does not belong to the Three Realms (Trailokya). There is no greed there, so it is not the Desire Realm (Kama-dhatu). Because it is on the ground, it is not called . Because it has form and color, it is not formless . Therefore, it is a fruit similar to the Taoist school, belonging to the Truth of the Path. Therefore, it is not called the Truth of Suffering. Similar to the Buddha's pure land, it is included in the Bodhi path. But from its actual nature, it is the Truth of Suffering. Because it is a fruit of arising and ceasing. It is the place where the dependent body with outflows relies. The purity in phenomena is like this. Next, the purity in appearance is distinguished.
。于中亦以三門分別。一總辨相。二別顯之。三約諦辨定。總相云何。言相凈者。聲聞緣覺及諸菩薩所居土也。如龍樹說。有妙凈土。出過三界。是阿羅漢當生彼中。如是等。是此諸賢聖。修習緣觀對治無漏所得境界。妙相莊嚴離垢清凈。土雖清凈。妄想心起。如夢所睹。虛偽不真。相中離垢故名相凈。然此相凈。修因之時。情無局別。受報之時。土無方限。又此修時心無定執。所得境界。隨心迴轉。猶如幻化。無有定方。總相如是。次別顯之。別有兩門。一約行分別。二約心分別。言約行者。行別有二。一是聲聞緣覺之人。自利善根所得之土。虛寂無形。如無色界所安止處。問曰。無色云何有處。釋曰。四空但無粗色。非無細色。故得有處。故經宣說。菩薩鼻根聞于無色宮殿之香。如龍樹說。有妙凈土。出過三界。羅漢生中。聞法花經。即其事也。由從自行善根生故。受用之時。但生自行厭離善根。不能自然起慈悲願利他之行。設有起者。由佛菩薩教化之力。非是所受境界之力。二諸菩薩化他善根所得之土。不捨眾生。隨物受之。如維摩室。由從化他善根生故。受用之時。自然能起利他善行。約行如是。言約心者。心別有二。一事識中緣觀無漏能得凈土。二妄識中緣觀無漏能得凈土。事識無漏。有其二種。一增相觀
所得凈土。相續住持證實方舍。二息相觀所得凈土。暫現如幻。妄識無漏。亦有二種。一增相觀所得凈土。相續住持證實方舍。二息相觀所得凈土。暫現即滅。別相如是。次第三門。約諦以定。相凈之因。形前非集。道諦攝故。當分是集。變易因故。相凈之果。形前非苦。道果攝故。如佛凈土菩提道攝。當分實論體性是苦。變易果故相凈如是。次明真凈四門辨之。一總辨相。二別顯之。三約諦決定。四隨義廣辨。總相云何。言真凈者。初地以上乃至諸佛所在土也。諸佛菩薩實證善根所得之土。實性緣起。妙凈離染。常不變故。故曰真凈。然此真凈因無緣念。土無緣念土無相狀。如梵天王頂上寶珠體雖是有。向無青黃赤白等相。亦如比丘無作戒法體雖是色而無一相。有而無相土之妙也。又此真土因無定執。土無定所。因無分別。土無彼此自他之異。總相如是。次別顯之。于中曲有三門分別。一對妄分別。真行有二。一離妄真。保諸菩薩所成真行。為妄所離。所得真土。還與妄合。如空在霧。於此門中。土隨位別階降不等。隨諸地位分分漸增。妄土漸滅真土漸現。如霧漸消虛空轉現。二純凈真。謂佛如來所在之土。純真無雜。如凈虛空。土雖清凈應與染合。二約行分別。行要唯二。一智二悲。智依空成。以智攝行。行皆離
【現代漢語翻譯】 現代漢語譯本： 所獲得的凈土，能夠相續住持，需要證實才能捨棄。通過二息相觀所獲得的凈土，只是暫時顯現，如夢如幻。妄識所生的無漏凈土，也有兩種情況：一是通過增相觀所獲得的凈土，能夠相續住持，需要證實才能捨棄；二是通過息相觀所獲得的凈土，只是暫時顯現，隨即消失。各種凈土的差別相就是這樣。 接下來，通過第三門，依據四諦來確定。相凈（由相觀而得的凈土）的因，從四諦的角度來看，在果前不是集諦所攝，因為屬於道諦所攝。但從當分來說，它屬於集諦，因為是變易的因。相凈的果，從四諦的角度來看，在因前不是苦諦所攝，因為屬於道果所攝，就像佛的凈土屬於菩提道所攝。但從當分實際來說，其體性是苦，因為是變易的果。相凈的情況就是這樣。 接下來闡明真凈，通過四門來辨析：一是總辨其相，二是分別顯明，三是依據四諦來確定，四是隨順意義廣泛辨析。什麼是總相呢？所說的真凈，是指初地以上的菩薩乃至諸佛所在的國土。是諸佛菩薩真實證得善根所獲得的國土，是實性緣起，微妙清凈，遠離染污，恒常不變，所以稱為『真凈』。然而，這種真凈的因沒有緣念，土也沒有緣念，土沒有相狀，就像梵天王頭頂上的寶珠，本體雖然存在，卻沒有青黃赤白等相。也像比丘的無作戒法，本體雖然是色法，卻沒有一種相狀。這就是有而無相的國土的妙處。而且，這種真土的因沒有固定的執著，土也沒有固定的處所，因沒有分別，土也沒有彼此自他的差異。總相就是這樣。 接下來分別顯明。其中大致有三門分別：一是與妄土分別，真行有兩種：一是離妄真，保任諸菩薩所成就的真行，因為遠離妄想，所獲得的真土，還會與妄想結合，就像天空存在於霧中。在這個門中，國土隨著菩薩的位階而有差別，階位高低不等，隨著諸地位的提升而分分漸增，妄土逐漸消滅，真土逐漸顯現，就像霧氣逐漸消散，虛空逐漸顯現。二是純凈真，指的是佛如來所在的國土，純粹真實沒有雜染，就像清凈的虛空。國土雖然清凈，也應與染污結合。二是依據行來分別，行要只有兩種：一是智，二是悲。智依空性而成，以智來攝持行，行都遠離了。
【English Translation】 English version: The Pure Land attained can be continuously maintained and requires verification before it can be relinquished. The Pure Land attained through the contemplation of the two breaths is only a temporary manifestation, like a dream or illusion. The undefiled Pure Land produced by deluded consciousness also has two aspects: first, the Pure Land attained through the contemplation of increasing aspects, which can be continuously maintained and requires verification before it can be relinquished; second, the Pure Land attained through the contemplation of breaths, which is only a temporary manifestation and then disappears. Such are the distinctions of the various Pure Lands. Next, through the third gate, we determine based on the Four Noble Truths. The cause of 'form-purity' (the Pure Land attained through form contemplation), from the perspective of the Four Noble Truths, is not included in the Truth of Origin before the result, because it is included in the Truth of the Path. But from the perspective of its own division, it belongs to the Truth of Origin, because it is the cause of transformation. The result of 'form-purity', from the perspective of the Four Noble Truths, is not included in the Truth of Suffering before the cause, because it is included in the result of the Path, just as the Buddha's Pure Land is included in the Bodhi Path. But from the perspective of its own actual nature, its essence is suffering, because it is the result of transformation. Such is the case with 'form-purity'. Next, we elucidate 'true purity', analyzing it through four gates: first, a general analysis of its characteristics; second, a separate clarification; third, a determination based on the Four Noble Truths; and fourth, a broad analysis following the meaning. What is the general characteristic? What is referred to as 'true purity' is the land where Bodhisattvas from the first Bhumi (stage of enlightenment) and above, up to all Buddhas, reside. It is the land attained by Buddhas and Bodhisattvas who have truly realized good roots. It is the arising of true nature, wonderfully pure, free from defilement, and eternally unchanging, hence it is called 'true purity'. However, the cause of this true purity has no conditioned thoughts, the land has no conditioned thoughts, and the land has no characteristics, just like the precious jewel on the crown of Brahma, although its essence exists, it has no characteristics such as blue, yellow, red, or white. It is also like the non-active precepts of a Bhikshu (monk), although its essence is form, it has no single characteristic. This is the wonder of a land that exists without form. Moreover, the cause of this true land has no fixed attachment, the land has no fixed location, the cause has no discrimination, and the land has no differences of self and other. Such is the general characteristic. Next, we clarify separately. Within this, there are roughly three gates for distinction: first, distinguishing from deluded lands; there are two types of true practice: first, 'true' by separation from delusion, which is to maintain the true practice accomplished by Bodhisattvas. Because it is separated from delusion, the true land attained will still combine with delusion, like the sky existing in the fog. In this gate, the land varies according to the stage of the Bodhisattva, with different levels, gradually increasing with the advancement of the stages, the deluded land gradually disappearing, and the true land gradually manifesting, just like the fog gradually dissipating and the sky gradually appearing. Second, 'pure true', which refers to the land where the Buddhas reside, purely true without impurities, like pure space. Although the land is pure, it should also combine with defilement. Second, distinguishing based on practice; there are only two essential practices: first, wisdom, and second, compassion. Wisdom is established based on emptiness, and by using wisdom to embrace practice, all practices are free from...
相。所得之土。還同彼因。妙寂離相。猶若虛空。悲隨有生。以悲攝行。行皆為物。所得之土。還同彼因。隨物所現。猶如凈珠。無色不現。故地經云。雖知諸佛國土如空。而觀無量莊嚴土行。三約法分別。于彼真實如來藏中。法門有二。一寂滅門。依之得土。還同彼法寂滅離相。二是緣起作用法門。依之起土。無所不現。如如意珠隨心所求無所不現。別相如是。次約諦論。於此門中。凈土之因。或道或滅。行因體起是道諦收。法門力起是滅諦攝。果亦如之。或菩提收道果攝故。或涅槃收滅果攝故。似佛法身。約諦如是。次第四門隨義廣辨。于中開合廣略不定。或總為一。唯一佛土。或分為二。唯真與應自所詫。名之為真。隨他異現。說以為應。其真土者。即是平等法門之土。妙寂離相。圓備眾義。形無定所。無處不在。其猶陰陽五行之法。此喻似法。持宜審記。土既如是。諸相莊嚴。寧可別取。雖無別狀。不得言無土。雖妙寂與是緣起作用之性。萬物依生。化應所託。其猶陰陽五行等法能造世間一切色像。真土如是。其應土者。隨情現示有局別。染凈軀分形殊。善惡諸相莊嚴事別各異。應土如是。或分為三。一法性土。二實報土。三圓應土。法性土者。土之本性。諸義同體。虛融無礙。猶如帝網。亦如虛空無礙不動
【現代漢語翻譯】 現代漢語譯本 『相』（lakṣaṇa，表相）。所獲得的佛土，仍然與產生它的『因』（hetu，原因）相同。『妙寂離相』（atyanta-śānta-nirābhāsa，絕對寂靜，遠離表相），就像虛空一樣。『悲』（karuṇā，憐憫）隨著有情眾生的產生而生起，以『悲』來攝持修行，所有的修行都是爲了利益眾生。所獲得的佛土，仍然與產生它的『因』相同。隨著眾生的根器而顯現，就像清凈的寶珠一樣，沒有顏色就不會顯現。所以《地經》說：『雖然知道諸佛的國土如同虛空，但仍然觀察無量莊嚴的國土修行。』 三、約法分別。在那真實的『如來藏』（tathāgatagarbha，佛性）中，法門有兩種：一是『寂滅門』（śānta-vimokṣa-dvāra，寂靜解脫之門），依靠它所獲得的佛土，仍然與那寂滅離相的法相同；二是『緣起作用法門』（pratītyasamutpāda-kriyā-dvāra，依緣而起的法門），依靠它所生起的佛土，無所不現，就像如意寶珠一樣，隨心所求，無所不現。別相就是這樣。 其次，約『諦』（satya，真理）來討論。在這個法門中，凈土的『因』（hetu，原因），或者是『道』（mārga，道路），或者是『滅』（nirodha，寂滅）。行『因』的本體生起是『道諦』（mārga-satya，道之真理）所包含的，法門的力量生起是『滅諦』（nirodha-satya，滅之真理）所包含的。『果』（phala，結果）也是如此，或者被『菩提』（bodhi，覺悟）所包含，因為是『道果』（mārga-phala，道之果實）所攝；或者被『涅槃』（nirvāṇa，寂滅）所包含，因為是『滅果』（nirodha-phala，滅之果實）所攝，類似於佛的法身。約諦來討論就是這樣。 其次，第四門隨著意義廣泛辨析，其中開合廣略不定，或者總合為一，只有一個佛土；或者分為二，只有真土和應土。自己所安住的，名為真土；隨著他人的不同而顯現的，說為應土。那真土，就是平等法門的佛土，妙寂離相，圓滿具備一切功德，沒有固定的形狀，無處不在，就像陰陽五行的法則一樣。這個比喻類似於法則，應當仔細記住。佛土既然是這樣，各種莊嚴的相，怎麼可以分別執取呢？雖然沒有分別的形狀，但不能說沒有佛土，雖然妙寂，卻是緣起作用的本性，萬物依靠它而生，化現應身所寄託之處，就像陰陽五行等法則能夠創造世間一切色相一樣，真土就是這樣。 那應土，隨著眾生的根器而顯現，有侷限和差別，染污和清凈的區域不同，形狀各異，善和惡的各種莊嚴事相也各不相同，應土就是這樣。或者分為三，一、法性土（dharmatā-kṣetra，法性之土），二、實報土（saṃbhoga-kṣetra，受用之土），三、圓應土（nirmāṇa-kṣetra，應化之土）。法性土，是佛土的本性，各種功德同體，虛空融合，沒有障礙，就像帝釋天的網一樣，也像虛空一樣，沒有障礙，不動搖。
【English Translation】 English version 'Lakṣaṇa' (相, characteristic, appearance). The obtained Buddha-land is still the same as its 'hetu' (因, cause). 'Atyanta-śānta-nirābhāsa' (妙寂離相, wonderfully tranquil and free from characteristics) is like empty space. 'Karuṇā' (悲, compassion) arises with the arising of sentient beings, and practice is embraced with 'compassion'. All practices are for the benefit of beings. The obtained Buddha-land is still the same as its 'cause'. It appears according to the capacity of beings, just like a pure jewel; without color, it will not appear. Therefore, the Land Sutra says: 'Although knowing that the Buddha-lands are like empty space, one still observes the practice of immeasurable adorned lands.' 3. Distinguishing according to the Dharma. In that true 'Tathāgatagarbha' (如來藏, Buddha-nature), there are two Dharma-gates: first, the 'śānta-vimokṣa-dvāra' (寂滅門, gate of tranquil liberation), relying on which the obtained land is still the same as that Dharma of tranquil liberation from characteristics; second, the 'pratītyasamutpāda-kriyā-dvāra' (緣起作用法門, Dharma-gate of dependent origination and function), relying on which the arising land manifests everything, just like a wish-fulfilling jewel, which manifests everything according to what is sought. The distinct characteristics are like this. Next, discussing according to the 'satya' (諦, truth). In this Dharma-gate, the 'cause' (因, cause) of the Pure Land is either the 'mārga' (道, path) or the 'nirodha' (滅, cessation). The arising of the essence of the practice 'cause' is included in the 'mārga-satya' (道諦, truth of the path), and the arising of the power of the Dharma-gate is included in the 'nirodha-satya' (滅諦, truth of cessation). The 'phala' (果, result) is also like this, either included in 'bodhi' (菩提, enlightenment) because it is embraced by the 'mārga-phala' (道果, fruit of the path), or included in 'nirvāṇa' (涅槃, extinction) because it is embraced by the 'nirodha-phala' (滅果, fruit of cessation), similar to the Dharma-body of the Buddha. Discussing according to the truth is like this. Next, the fourth gate widely distinguishes according to the meaning, in which opening and closing, broadness and brevity are uncertain, either combining into one, with only one Buddha-land, or dividing into two, with only the true land and the responsive land. What one dwells in oneself is called the true land; what appears differently according to others is said to be the responsive land. That true land is the Buddha-land of the Dharma-gate of equality, wonderfully tranquil and free from characteristics, perfectly possessing all merits, without a fixed shape, omnipresent, just like the laws of yin-yang and the five elements. This metaphor is similar to the law and should be carefully remembered. Since the Buddha-land is like this, how can the various adorned characteristics be separately grasped? Although there is no separate shape, one cannot say that there is no Buddha-land; although wonderfully tranquil, it is the nature of dependent origination and function, on which all things rely for birth, and where the manifested responsive body is entrusted, just like the laws of yin-yang and the five elements can create all forms and appearances in the world. The true land is like this. That responsive land appears according to the capacity of beings, with limitations and differences, with different regions of defilement and purity, with different shapes, and with different adorned appearances of good and evil. The responsive land is like this. Or dividing into three: first, the 'dharmatā-kṣetra' (法性土, Dharma-nature land), second, the 'saṃbhoga-kṣetra' (實報土, reward land), and third, the 'nirmāṇa-kṣetra' (圓應土, manifested land). The Dharma-nature land is the original nature of the Buddha-land, with various merits being of the same essence, empty and integrated, without obstacles, just like the net of Indra, also like empty space, without obstacles and unmoving.
無所有等。同體義分。地經所說真實義相。即其義也。一切世界本性恒爾。而諸眾生妄想覆心。自累成隔。無礙法中。見為定礙。有處定有。無處定無。染處定染。凈處定凈。地處定地。水處定水。如是一切。后息妄想。彼土實性。顯成我用。名法性土。實報土者。菩薩顯前法性土時。曠修法界無盡行業。以此凈業勛發之力。于彼無邊凈法界處。無量殊異莊嚴事起名實報土。此實報土。義別三種。同后報身。一依法說。還同法性。諸相莊嚴。融同無礙如海十相。一一充遍。圓應土者。前二真土。猶如凈珠。能隨眾生。種種異現。用無缺少。名圓應土。或分為七。如地經說。一同體凈。二自在凈。三莊嚴凈。四受用凈。五住處眾生凈。六者因凈。七者果凈。七中前四明土體相。第五一種。寄人顯勝。后之兩門。舉因顯果。就前四中。初之兩門。明其土體。第三一門。辨其土相。后一土用。初二體中。前一明其土體無別。后一彰其土體清凈。同體凈者。事相隔礙名為不凈。同體處融名為凈矣。云何同體。分別有三。一本末分別。法性之土。是其根本。報應為末。一切報應。法性為體。故名同體。二真應分別。一切應土。用真為體。故名同體。三就應中諸土相望。同體無別。故名同體。如此娑婆土田世界異種眾生。於此土上
【現代漢語翻譯】 現代漢語譯本 『無所有等』（沒有實體等等）。『同體義分』（本體相同但作用各異）。《地經》（指《地藏菩薩本願經》）所說的真實義相，就是這個意思。一切世界的本性本來就是這樣，但是眾生因為妄想矇蔽了心，自己束縛自己，造成了隔閡。在沒有阻礙的法界中，卻看到固定的阻礙。認為某個地方一定有，某個地方一定沒有；染污的地方一定是染污的，清凈的地方一定是清凈的；土地一定是土地，水一定是水。像這樣的一切，後來停止了妄想，那個世界的真實本性，就顯現成為我的作用，這叫做『法性土』（Dharmata-bhumi）。 『實報土』（Sambhogakaya-bhumi）是指，菩薩顯現前面的法性土時，長期修習法界無盡的行業，憑藉這種清凈的行業所產生的力量，在那個無邊的清凈法界處，出現無量殊勝莊嚴的事情，叫做『實報土』。 這個實報土，意義上分為三種，與後面的報身相同。第一種是『依法說』（according to the Dharma），還與法性土相同，各種相好莊嚴，融合而沒有阻礙，如同大海的十種相，每一種都充滿一切處。『圓應土』（Nirmanakaya-bhumi）是指，前面的法性土和實報土，就像清凈的寶珠，能夠隨著眾生的不同而顯現種種不同的景象，作用沒有缺少，叫做『圓應土』。或者分為七種，如《地經》所說：一是『同體凈』（samatā-viśuddhi），二是『自在凈』（aiśvarya-viśuddhi），三是『莊嚴凈』（vyūha-viśuddhi），四是『受用凈』（bhoga-viśuddhi），五是『住處眾生凈』（āśraya-sattva-viśuddhi），六是『因凈』（hetu-viśuddhi），七是『果凈』（phala-viśuddhi）。這七種凈土中，前四種說明凈土的本體和相狀，第五種是藉由眾生來顯示殊勝，後面的兩種是舉出因來顯示果。在前四種中，最初的兩種說明凈土的本體，第三種說明凈土的相狀，最後一種說明凈土的作用。最初的兩種本體中，前一種說明凈土的本體沒有差別，后一種彰顯凈土的本體清凈。『同體凈』是指，事物現象上的隔閡叫做不凈，本體相同而融合叫做清凈。什麼是『同體』呢？分別有三種：一是『本末分別』（fundamental and derivative distinction），法性土是根本，報土和應土是末。一切報土和應土，以法性土為本體，所以叫做『同體』。二是『真應分別』（true and manifested distinction），一切應土，用真土作為本體，所以叫做『同體』。三是就應土中各種凈土相互比較，本體相同沒有差別，所以叫做『同體』。像這樣娑婆世界的各種眾生，在這個土地上。
【English Translation】 English version 『Wu Suo You Deng』 (無所有等) [Emptiness, etc.]. 『Tong Ti Yi Fen』 (同體義分) [Same substance, different functions]. The true meaning described in the 『Di Jing』 (地經) [Earth Store Sutra], is this meaning. The inherent nature of all worlds is always like this, but sentient beings' minds are covered by delusion, and they bind themselves, creating separation. In the unobstructed Dharma realm, they see fixed obstacles. They believe that something must exist in a certain place, and something must not exist in a certain place; a defiled place must be defiled, and a pure place must be pure; earth must be earth, and water must be water. Like all of this, later ceasing the delusion, the true nature of that land manifests as my function, which is called 『Dharmata-bhumi』 (法性土) [Dharma-nature Land]. 『Sambhogakaya-bhumi』 (實報土) [Reward Body Land] refers to when a Bodhisattva manifests the aforementioned Dharmata-bhumi, they cultivate endless practices of the Dharma realm for a long time. With the power of this pure karma, in that boundless pure Dharma realm, countless extraordinary and adorned things arise, which is called 『Sambhogakaya-bhumi』. This Sambhogakaya-bhumi is divided into three meanings, which are the same as the Reward Body mentioned later. The first is 『according to the Dharma』 (依法說), which is also the same as Dharmata-bhumi, with various auspicious marks and adornments, fused and unobstructed, like the ten aspects of the ocean, each filling all places. 『Nirmanakaya-bhumi』 (圓應土) [Manifestation Body Land] refers to the aforementioned Dharmata-bhumi and Sambhogakaya-bhumi, which are like pure jewels, capable of manifesting various different appearances according to the different beings, and the function is not lacking, which is called 『Nirmanakaya-bhumi』. Or it can be divided into seven types, as described in the 『Di Jing』: one is 『samatā-viśuddhi』 (同體凈) [purity of sameness], two is 『aiśvarya-viśuddhi』 (自在凈) [purity of sovereignty], three is 『vyūha-viśuddhi』 (莊嚴凈) [purity of adornment], four is 『bhoga-viśuddhi』 (受用凈) [purity of enjoyment], five is 『āśraya-sattva-viśuddhi』 (住處眾生凈) [purity of the beings in the dwelling place], six is 『hetu-viśuddhi』 (因凈) [purity of cause], and seven is 『phala-viśuddhi』 (果凈) [purity of effect]. Among these seven pure lands, the first four explain the substance and characteristics of the pure land, the fifth is to show the superiority through sentient beings, and the last two are to show the effect by citing the cause. Among the first four, the first two explain the substance of the pure land, the third explains the characteristics of the pure land, and the last explains the function of the pure land. Among the first two substances, the first explains that the substance of the pure land has no difference, and the second highlights that the substance of the pure land is pure. 『Purity of sameness』 refers to the separation of phenomena being called impurity, and the fusion of the same substance being called purity. What is 『sameness』? There are three distinctions: one is 『fundamental and derivative distinction』 (本末分別), Dharmata-bhumi is the root, and Sambhogakaya-bhumi and Nirmanakaya-bhumi are the branches. All Sambhogakaya-bhumi and Nirmanakaya-bhumi take Dharmata-bhumi as their substance, so they are called 『same substance』. The second is 『true and manifested distinction』 (真應分別), all Nirmanakaya-bhumi use the true land as their substance, so they are called 『same substance』. The third is to compare the various pure lands in Nirmanakaya-bhumi, the substance is the same and there is no difference, so they are called 『same substance』. Like this, all kinds of beings in the Saha world, on this land.
種種異見。如螺髻王見寶莊嚴。如是等也。所見異土。同用娑婆土地為體。如是一切。故名同體。故經說言。一切佛土即一佛土。一即一切。三義如前。自在凈者。泛論凈義。有二種。一是相凈。諸寶莊飾清凈嚴麗。如安樂界眾香國等。二自在凈。猶如凈珠。美惡斯現。所現無礙。故曰自在。由土體凈故。能如是無礙自在。舉用顯體。名自在凈。今此所論義當後門。故經說言。一切國土平等清凈。凈相之土。彼穢此凈。不名平等。自在凈者。染凈圓通。法界齊等。故曰平等。此二土體。莊嚴凈者。是其土相。泛論有三。一人莊嚴。勝善眾生。居住其中。土名凈矣。下五住處眾生凈者。即其義也。二法莊嚴。具諸佛法。其土名凈。故地論言。人及諸法莊嚴。三事莊嚴。五欲殊妙。此三種中。地經偏說一事莊嚴。為莊嚴凈。土中有三。一神通莊嚴。一切境界變現無礙。二光明莊嚴。常有光明滅除闇冥。三相莊嚴。眾寶莊飾。故經說云。神通莊嚴光相具足。受用凈者。是其土用。凈土境界。受用之時。能滅煩惱出生道。此前四種。明土體相。第五住處眾生凈者。寄人顯勝。無量功德智慧眾生。悉滿其中。故土勝矣。又以善人居住其中故土清凈。后兩門中。初因凈者。舉因顯果。因有二種。一凈土行業。所謂佈施持戒。行業如
【現代漢語翻譯】 現代漢語譯本 種種不同的見解。例如螺髻王（指一位菩薩）見到寶莊嚴（指佛土）。像這樣等等。所見到的不同佛土，都以娑婆土地為本體。像這樣的一切，所以稱為同體。所以經書上說，一切佛土即是一佛土，一即一切。這三種意義如前所述。 自在凈，泛泛地談論清凈的意義，有兩種。一是相凈，各種寶物裝飾得清凈莊嚴美麗，如安樂世界、眾香國等。二是自在凈，猶如清凈的寶珠，美好與醜惡都能顯現，所顯現的沒有阻礙，所以叫做自在。由於土地本體清凈，所以能夠這樣無礙自在。舉用處來顯示本體，叫做自在凈。現在這裡所討論的意義屬於后一種。所以經書上說，一切國土平等清凈。只有清凈相的佛土，認為彼土穢濁而此土清凈，不能稱為平等。自在凈，是染與凈圓融通達，法界齊等，所以叫做平等。這兩種土地本體。 莊嚴凈，是土地的相狀。泛泛地談論有三種。一是人莊嚴，殊勝善良的眾生居住在其中，土地就顯得清凈了。下文所說的五住處眾生清凈，就是這個意思。二是法莊嚴，具備各種佛法，土地就顯得清凈了。所以《地論》說，人及諸法莊嚴。三是事莊嚴，五欲特別美妙。這三種之中，《地經》偏重說一事莊嚴，作為莊嚴凈。土地中有三種，一是神通莊嚴，一切境界變化顯現沒有阻礙。二是光明莊嚴，常有光明滅除黑暗。三是相莊嚴，各種寶物裝飾。 所以經書上說，神通莊嚴，光相具足。受用凈，是土地的功用。清凈佛土的境界，在受用的時候，能夠滅除煩惱，出生道。以上四種，說明土地的本體和相狀。第五住處眾生清凈，是寄託於人來顯示殊勝。無量功德智慧的眾生，都充滿在其中，所以土地殊勝。又因為善良的人居住在其中，所以土地清凈。後面兩門中，最初的因凈，是舉出因來顯示果。因有兩種，一是清凈佛土的行業，就是佈施、持戒等。行業如...
【English Translation】 English version Various different views. For example, the King with a Hair-knot (螺髻王, Luó jì wáng, referring to a Bodhisattva) seeing the Jeweled Adornment (寶莊嚴, Bǎo zhuāngyán, referring to a Buddha-land). Such as these and so on. The different Buddha-lands seen all take the Sahā World (娑婆土地, Suō pó tǔdì) as their substance. All such as this, therefore it is called 'Same Substance'. Therefore, the scriptures say, 'All Buddha-lands are one Buddha-land, one is all.' These three meanings are as previously stated. 'Pure by Virtue of Freedom', broadly speaking about the meaning of purity, there are two kinds. First is 'Purity of Appearance', where various treasures adorn it with pure, dignified beauty, such as the Land of Bliss (安樂界, Ān lè jiè) and the Land of All Fragrances (眾香國, Zhòng xiāng guó), etc. Second is 'Purity by Virtue of Freedom', like a pure pearl, beautiful and ugly things appear in it. What appears is without obstruction, therefore it is called 'Freedom'. Because the substance of the land is pure, it can be so unobstructed and free. Using the function to reveal the substance is called 'Purity by Virtue of Freedom'. The meaning discussed here belongs to the latter. Therefore, the scriptures say, 'All lands are equally pure.' Only a Buddha-land with a pure appearance, considering that land impure and this land pure, cannot be called equal. 'Purity by Virtue of Freedom' is the perfect interpenetration of defilement and purity, the Dharma Realm is equal, therefore it is called 'Equal'. These are the two kinds of land substance. 'Adornment Purity' is the appearance of the land. Broadly speaking, there are three kinds. First is 'Adornment by People', where superior and virtuous beings reside, and the land appears pure. The 'Purity of Sentient Beings in the Lower Five Abodes' mentioned below is this meaning. Second is 'Adornment by Dharma', possessing all the Buddha-Dharmas, and the land appears pure. Therefore, the Treatise on the [Ten] Grounds (地論, Dì lùn) says, 'Adornment by people and all Dharmas.' Third is 'Adornment by Things', where the five desires are especially wonderful. Among these three, the Earth Store Sutra (地經, Dì jīng) emphasizes one thing adornment as 'Adornment Purity'. There are three kinds in the land: First is 'Adornment by Superpowers', where all realms transform and manifest without obstruction. Second is 'Adornment by Light', where there is constant light eliminating darkness. Third is 'Adornment by Appearance', adorned with various treasures. Therefore, the scriptures say, 'Adornment by Superpowers, complete with light and appearance.' 'Purity of Use' is the function of the land. The realm of the pure land, when used, can extinguish afflictions and give rise to the Path. The above four explain the substance and appearance of the land. 'Purity of Sentient Beings in the Fifth Abode' relies on people to show superiority. Limitless meritorious and wise beings are all within it, therefore the land is superior. Also, because virtuous people reside within it, the land is pure. In the latter two sections, the initial 'Purity of Cause' is to show the result by citing the cause. There are two kinds of cause: First is the practice of pure land deeds, namely giving, upholding precepts, etc. The practice is like...
維摩說。二凈土德業。所謂凈土三昧法門。得此門同故。一切境界。隨心迴轉。如金剛藏所入佛國體性三昧。如是等也。住中之中。偏據後門故。彼又言。入佛土妙平等境界。名為因凈。諸佛凈土法門。名為上妙平等境界。菩薩證入。能有異現。說為因凈。言果凈者。對因明果。泛論有二。一相凈果。菩薩曠修凈土行。得妙凈土。諸相莊嚴能凈無穢。二自在凈果。依前凈土三昧德業。種種異現。地經所說義。當後門故。彼經中隨諸眾生心之所樂。與為示現名為果凈。隨別廣論。亦可無量。辨相如是。
次第三門。辨定其因。且約三土以定其因。先約法報二土辨因。應后別說。法報二土因相云何。分相論之。無始法性。是法土因。諸度等行。是報土因。攝相言之。二土並用無始法性諸度為因。于中義分有緣有正。緣正相對曲有兩門。一別相說。法性之土。無始法性以為正因。諸度行以為緣因。實報之土。諸度等行以為正因。以親生故。法性為緣。二通相說。二土並用無始法性以為正因。雖俱法性以為正因。與別名因。法土之因。本有法體與后顯時。體無增減。隱顯為異。報土因者。本無法體。但于向前法土因上。從本已來。有其緣起可生之義。遇緣便生。如礦中金有可造作莊嚴具義。遇緣便作。非先有法以在其中
【現代漢語翻譯】 現代漢語譯本 維摩詰說：『兩種凈土的功德事業，就是所謂的凈土三昧法門。』 得到這個法門，就能與一切境界相通，隨心所欲地轉變。如同金剛藏菩薩所入的佛國體性三昧等等。安住于『中』的『中』，偏重於後門（果凈）的緣故。所以他又說：『進入佛土的微妙平等境界，名為因凈。諸佛凈土的法門，名為上妙平等境界。』 菩薩證入這種境界，能夠有種種不同的顯現，這被稱為『因凈』。說到『果凈』，是相對於『因』來說明『果』。泛泛而論，有兩種：一是相凈果，菩薩經過長久的修行凈土之行，得到美妙清凈的凈土，各種相好莊嚴，能夠凈化一切污穢。二是自在凈果，依靠前面所說的凈土三昧的功德事業，能夠有種種不同的顯現。《地持經》所說的意義，屬於後門（果凈）的範疇。該經中說，隨著各種眾生心中所喜愛的，給予他們示現，這叫做『果凈』。如果分別廣泛地論述，也可以有無量種。辨別『相』就是這樣。
其次是第三門（辨定其因），辨別確定它的『因』。暫且根據三種土（法性土、實報土、應化土）來確定它的『因』。先根據法性土和實報土來辨別『因』，應化土的『因』在後面另外說明。法性土和實報土的『因相』是怎樣的呢？如果分別地論述，無始以來的法性，是法性土的『因』。諸波羅蜜（度，paramita）等修行，是實報土的『因』。如果總括地論述，兩種土都用無始以來的法性和諸波羅蜜作為『因』。其中意義上可以分為『有緣』和『有正』。『緣』和『正』相對，大致有兩種說法：一是分別地說，法性土，以無始以來的法性作為正因，諸波羅蜜等行為作為緣因。實報土，以諸波羅蜜等行為作為正因，因為它能親生實報土的緣故，法性作為緣因。二是總括地說，兩種土都用無始以來的法性作為正因。雖然都用法性作為正因，但與別名『因』不同。法性土的『因』，是本來就有的法體，與後來顯現的時候相比，本體沒有增加也沒有減少，只是隱沒和顯現的差別。實報土的『因』，是本來沒有法體，只是在前面的法性土的『因』上，從本來就具有可以緣起而生的意義，遇到因緣就會產生，如同礦中的金子具有可以製造莊嚴器具的意義，遇到因緣就會被製造出來，而不是先有法存在其中。
【English Translation】 English version Vimalakirti said, 'The two Pure Lands' merits and virtues are what is called the Pure Land Samadhi Dharma-door.' Obtaining this door, one can connect with all realms and transform them at will. It is like the Buddha-nature Samadhi entered by Vajragarbha Bodhisattva in the Buddha-land, and so on. Abiding in the 'middle' of the 'middle,' it leans towards the latter door (fruit purity). Therefore, he also said, 'Entering the wonderful and equal realm of the Buddha-land is called cause purity. The Dharma-door of the Pure Lands of all Buddhas is called the supreme and wonderful equal realm.' When Bodhisattvas enter this realm, they can have various different manifestations, which is called 'cause purity.' Speaking of 'fruit purity,' it is to explain the 'fruit' in relation to the 'cause.' Generally speaking, there are two types: first, the fruit of form purity, where Bodhisattvas, through prolonged practice of Pure Land practices, obtain a wonderful and pure Pure Land, with various auspicious marks and adornments that can purify all defilements. Second, the fruit of self-mastery purity, which relies on the merits and virtues of the aforementioned Pure Land Samadhi to have various different manifestations. The meaning spoken of in the Dasabhumika Sutra belongs to the category of the latter door (fruit purity). The sutra says that according to what various beings delight in their hearts, giving them manifestations is called 'fruit purity.' If discussed separately and extensively, there can be limitless types. Discriminating the 'form' is like this.
Next is the third door (discriminating its cause), to discriminate and determine its 'cause.' Let's temporarily determine its 'cause' based on the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya). First, let's discriminate the 'cause' based on the Dharmakaya and Sambhogakaya, and the 'cause' of the Nirmanakaya will be explained separately later. What are the 'causal characteristics' of the Dharmakaya and Sambhogakaya? If discussed separately, the beginningless Dharma-nature is the 'cause' of the Dharmakaya. The practices of the various perfections (paramitas) are the 'cause' of the Sambhogakaya. If discussed comprehensively, both bodies use the beginningless Dharma-nature and the various perfections as the 'cause.' Among them, in terms of meaning, it can be divided into 'having conditions' and 'having the principal.' Relative to 'conditions' and 'principal,' there are roughly two ways of speaking: first, speaking separately, for the Dharmakaya, the beginningless Dharma-nature is taken as the principal cause, and the practices of the various perfections are taken as the conditional cause. For the Sambhogakaya, the practices of the various perfections are taken as the principal cause, because it can directly give rise to the Sambhogakaya, and the Dharma-nature is taken as the conditional cause. Second, speaking comprehensively, both bodies use the beginningless Dharma-nature as the principal cause. Although both use the Dharma-nature as the principal cause, it is different from the separate name 'cause.' The 'cause' of the Dharmakaya is the Dharma-essence that originally exists, and compared to when it later manifests, the essence has neither increased nor decreased, only the difference between concealment and manifestation. The 'cause' of the Sambhogakaya is that it originally does not have a Dharma-essence, but on the 'cause' of the preceding Dharmakaya, it inherently has the meaning of being able to arise from conditions, and it will arise when it encounters conditions, just like the gold in the mine has the meaning of being able to make adornments, and it will be made when it encounters conditions, rather than having a Dharma that exists within it beforehand.
。二土齊用諸度業行。以為緣因。雖俱諸度以為緣因。于中細分。其義亦異。異相如何。諸度等行。有能生義。說之以為報土之緣。如地水等能生諸物。諸度等行有能了義。說之以為法性土之緣。前二如是。次論應土。應土之因有無不定。攝用從體。更無別因。譬如世人因形有影影無別物。業見土異。非我為故。分用異體。亦說有因。以是果故。因二種。一同類因。還以應行而為應因。諸佛如來。得土已久。現修諸行。莊嚴國。如彌陀佛國現修四十八弘誓願及諸所行。莊嚴西方世界。如是等也。二異類因。實行真法為應土因。然就應中義別有二。一是法應凈土三昧法門力故。現種種剎。二是報應。以本大悲願力因緣。現種種土。義別如是。此二別分。法應之土。如來藏中凈土法門。以之為因。報應之土。大悲願力。以之為因。悲願為主。統攝諸行。皆為因矣。分相如是。攝相言之。二應並用凈土法門悲願為因。于義別分。有緣有正。緣正不定。若論法應。凈土法門。以為正因。大悲願等以為緣因。若無悲願。彼法不能獨生應土。譬如火珠雖能出火要因見日。亦如水珠雖能出水要須見月。故經說言。異法有故異法出生。異法無故異法滅壞。報應之土。大悲願等以為正因。凈土法門以為正緣因。若無彼法。雖有悲願應土不
【現代漢語翻譯】 現代漢語譯本 二者共同運用各種波羅蜜（諸度，paramita，指菩薩的六種修行：佈施、持戒、忍辱、精進、禪定、智慧）的行業，作為緣因（間接原因和條件）。雖然都以各種波羅蜜作為緣因，但其中細分，其意義也有不同。不同的方面是什麼呢？各種波羅蜜等的修行，有能生之義，可以被認為是報土（報身佛所居的凈土）的緣因，就像土地、水等能生長萬物一樣。各種波羅蜜等的修行，有能了之義，可以被認為是法性土（真如自性所顯現的凈土）的緣因。前面兩種情況是這樣。接下來討論應土（應化身佛所居的凈土）。應土的因有或無並不確定，攝用歸於本體，沒有其他的因。譬如世人因形體而有影子，影子沒有其他的來源。業見土不同，不是我所為的緣故，分用不同的本體，也可以說有因，因為這是果。因有兩種：一是同類因，還是以應行作為應因。諸佛如來，得到凈土已經很久了，現在仍然修習各種行業，莊嚴國土，如阿彌陀佛（Amitabha）的佛國現在修習四十八大弘誓願以及各種修行，莊嚴西方世界，像這樣等等。二是異類因，真實的修行真如之法作為應土的因。然而就應土而言，意義上又有兩種區別：一是法應凈土三昧法門的力量，顯現種種剎土。二是報應，以根本的大悲願力因緣，顯現種種凈土。意義上的區別是這樣。這兩種區別在於，法應之土，以如來藏（Tathagatagarbha）中的凈土法門作為它的因，報應之土，以大悲願力作為它的因。以悲願為主，統攝各種修行，都是它的因。區分的相是這樣。總括而言，兩種應土都用凈土法門和悲願作為因。在意義上區分，有緣因和正因，緣因和正因並不確定。如果說法應，以凈土法門作為正因，以大悲願等作為緣因。如果沒有悲願，凈土法門不能獨自產生應土。譬如火珠雖然能產生火，但需要見到太陽。也像水珠雖然能產生水，但需要見到月亮。所以經書上說，不同的法存在，不同的法才能出生；不同的法不存在，不同的法就會滅壞。報應之土，以大悲願等作為正因，以凈土法門作為正緣因。如果沒有凈土法門，即使有悲願，應土也不能
【English Translation】 English version Both utilize various practices of the Paramitas (諸度, paramita, the six perfections of a Bodhisattva: generosity, discipline, patience, diligence, concentration, and wisdom) as causal conditions (緣因, indirect causes and conditions). Although all Paramitas are used as causal conditions, there are subtle differences in their meanings. What are these differences? The practices of the Paramitas and others have the meaning of 'being able to generate,' and can be considered as the causal condition for the Reward Land (報土, the pure land where the Sambhogakaya Buddha resides), just as earth and water can generate all things. The practices of the Paramitas and others have the meaning of 'being able to realize,' and can be considered as the causal condition for the Dharmata Land (法性土, the pure land manifested by the true nature of Suchness). The preceding two cases are like this. Next, let's discuss the Response Land (應土, the pure land where the Nirmanakaya Buddha resides). The cause of the Response Land is uncertain, whether it exists or not. Gathering the function back to the essence, there is no other cause. For example, worldly people have shadows because of their forms, and shadows have no other source. The karma-seen lands are different, not because of my actions. Separating the function into different entities, it can also be said that there is a cause, because this is the result. There are two types of causes: first, the homogeneous cause, still using the response practice as the response cause. Buddhas and Tathagatas (如來, Tathagata) have attained the pure land for a long time, and now they still practice various practices to adorn the Buddha-land, such as Amitabha Buddha's (阿彌陀佛, Amitabha) Buddha-land now practicing the forty-eight great vows and various practices to adorn the Western World, like this and so on. Second, the heterogeneous cause, the true practice of the Dharma of Suchness as the cause of the Response Land. However, regarding the Response Land, there are two distinctions in meaning: one is the power of the Dharma-Response Pure Land Samadhi Dharma-door, manifesting various Buddha-fields. The second is the Reward-Response, manifesting various pure lands due to the causal conditions of the fundamental great compassionate vows. The distinction in meaning is like this. The difference between these two lies in that the Dharma-Response Land takes the Pure Land Dharma-door in the Tathagatagarbha (如來藏, Tathagatagarbha) as its cause, and the Reward-Response Land takes the great compassionate vows as its cause. Taking compassion and vows as the main, encompassing all practices, all are its causes. The aspect of distinction is like this. In summary, both Response Lands use the Pure Land Dharma-door and compassionate vows as causes. Distinguishing in meaning, there are direct causes and indirect causes, and the direct and indirect causes are uncertain. If we talk about the Dharma-Response, the Pure Land Dharma-door is taken as the direct cause, and the great compassionate vows and others are taken as the indirect causes. Without compassionate vows, the Pure Land Dharma-door cannot independently generate the Response Land. For example, although a fire pearl can produce fire, it needs to see the sun. It is also like a water pearl, although it can produce water, it needs to see the moon. Therefore, the scriptures say, 'If different dharmas exist, different dharmas can be born; if different dharmas do not exist, different dharmas will perish.' For the Reward-Response Land, the great compassionate vows and others are taken as the direct cause, and the Pure Land Dharma-door is taken as the direct indirect cause. Without the Pure Land Dharma-door, even with compassionate vows, the Response Land cannot
生。譬如音聲雖能發響必依澗谷。面能生像必依水鏡。問曰。應土從實悲願法門力起。何不名真。乃說為應。釋言。大悲願力行等。正得真土。增上緣力兼生應土。由非正起故不名真。緣力兼生。令人見聞。故說為應。辨因如是。
次第四門。約身明土。于中由有三門分別。一明身土相依本末。二明身土相依廣狹。三明身土相依總別。言本末者。隨相言之。身報依土。窮實論之。國土依身。故花嚴云。寶花云香諸莊嚴具。皆從如來法身中出。又彼亦言。三世劫數及諸佛剎。於一佛身一切悉現。此即是其土依身也。佛土既然。凡土亦爾。隨相論之。身報依土。窮實亦是國土依身。故經云。宣說三界虛妄唯一心作。本末如是。次明廣狹。其義不定。分別有四。一土寬身狹。如常所見。良以身是自己別報。所以局狹。土是共果。彼此同依。所以寬廣。二身寬土狹。如經中說。或有佛土。在佛菩薩毛孔中住。或在菩薩衣文中住。或在菩薩天冠中住。如是等也。三身土俱寬。據實以論。身如虛空。土亦如之。四身土俱狹。隨化眾生。或現小身。或居方便土。廣狹如是。次明身土相依總別。總相論之。三身一身三土。以一佛身依一佛土。隨義別分。用彼三身別依三土。法性之身。依法性土。實報之身。依實報土。應化之身。
【現代漢語翻譯】 現代漢語譯本： 生。譬如音聲雖然能夠發出聲響，也必定要依靠山澗峽谷才能傳播開來。面容能夠產生影像，也必定要依靠水面鏡子的反射。問：『應土』（應化土，Buddhakṣetra manifested for sentient beings）從真實的悲願法門的力量而生起，為什麼不稱為『真』（真實），而說是『應』（應化）呢？釋迦牟尼佛回答說：『大悲願力所產生的修行等等，真正得到的是真土（真實的佛土，true Buddhakṣetra）。增上緣的力量兼帶著產生應土（應化土，manifested Buddhakṣetra）。由於不是完全由真實而生起，所以不稱為『真』。因為緣起的力量兼帶著產生，使人能夠見聞，所以說是『應』。』辨析因由是這樣的。 接下來是第四門，從身（佛身，Buddha-body）來闡明土（佛土，Buddhakṣetra）。其中有三門分別說明。一、說明身土相依的本末（根本和枝末）。二、說明身土相依的廣狹（廣闊和狹窄）。三、說明身土相依的總別（總體和差別）。說到本末，從現象上來說，身報（報身，reward body）依存於土（佛土，Buddhakṣetra）。從究竟的真實來說，國土（佛土，Buddhakṣetra）依存於身（佛身，Buddha-body）。所以《華嚴經》（Avataṃsaka Sūtra）說：『寶花云、香等各種莊嚴器具，都是從如來的法身（Dharmakāya）中產生的。』《華嚴經》（Avataṃsaka Sūtra）也說：『過去、現在、未來三世的劫數以及各個佛剎（Buddhakṣetra），都在一佛身中全部顯現。』這就是土（佛土，Buddhakṣetra）依存於身（佛身，Buddha-body）的例子。佛土（Buddhakṣetra）既然如此，凡土（凡夫的國土，land of ordinary beings）也是這樣。從現象上來說，身報（報身，reward body）依存於土（凡土，land of ordinary beings），從究竟的真實來說，也是國土（凡土，land of ordinary beings）依存於身（凡夫的身，body of ordinary beings）。所以經書上說：『宣說三界（Trailokya）虛妄，都是由一心所造作。』本末關係就是這樣。 接下來闡明廣狹。廣狹的意義是不確定的，分別有四種情況。一、土（佛土，Buddhakṣetra）寬廣而身（佛身，Buddha-body）狹窄，就像我們通常所見到的那樣。這是因為身（佛身，Buddha-body）是自己獨特的果報，所以侷限狹窄。土（佛土，Buddhakṣetra）是共同的果報，彼此共同依止，所以寬廣。二、身（佛身，Buddha-body）寬廣而土（佛土，Buddhakṣetra）狹窄，就像經書中所說的那樣。或者有的佛土（Buddhakṣetra），住在佛菩薩的毛孔中，或者住在菩薩的衣紋中，或者住在菩薩的天冠中，等等。三、身（佛身，Buddha-body）和土（佛土，Buddhakṣetra）都寬廣，從真實的角度來說，身（佛身，Buddha-body）像虛空一樣，土（佛土，Buddhakṣetra）也像虛空一樣。四、身（佛身，Buddha-body）和土（佛土，Buddhakṣetra）都狹窄，隨著所教化的眾生，或者顯現小的身（佛身，Buddha-body），或者居住在方便土（expedient Buddhakṣetra）。廣狹關係就是這樣。 接下來闡明身土相依的總別。從總體上來說，三身（Trikāya）即一身，三土（Trikāya-kṣetra）即一土，以一佛身依止一佛土。隨著意義的不同而分別，用那三身份別依止三土。法性之身（Dharmakāya），依止法性土（Dharmakāya-kṣetra）。實報之身（Saṃbhogakāya），依止實報土（Saṃbhogakāya-kṣetra）。應化之身（Nirmāṇakāya）。
【English Translation】 English version: Birth. For example, although sound can produce echoes, it must rely on valleys and ravines. A face can produce an image, but it must rely on the reflection of water or a mirror. Question: 'Nirmāṇakāya-kṣetra' (Buddhakṣetra manifested for sentient beings) arises from the power of true compassion and vows of the Dharma gate, why is it not called 'true' but 'Nirmāṇa' (manifested)? Śākyamuni Buddha replied: 'The practice and so on produced by the power of great compassion and vows truly attain the true Buddhakṣetra. The power of the augmenting condition also gives rise to the Nirmāṇakāya-kṣetra. Because it does not arise entirely from the true, it is not called 'true'. Because the power of conditions also gives rise to it, enabling people to see and hear, it is said to be 'Nirmāṇa'.' Discriminating the causes is like this. Next is the fourth gate, explaining the Buddhakṣetra from the Buddha-body. Among them, there are three gates to explain separately. First, explain the root and branch of the interdependence of body and land. Second, explain the breadth and narrowness of the interdependence of body and land. Third, explain the totality and difference of the interdependence of body and land. Speaking of the root and branch, from the perspective of phenomena, the reward body (Saṃbhogakāya) depends on the land (Buddhakṣetra). From the ultimate truth, the Buddhakṣetra depends on the Buddha-body. Therefore, the Avataṃsaka Sūtra says: 'Treasure flower clouds, incense, and various adornments all come from the Dharmakāya of the Tathāgata.' The Avataṃsaka Sūtra also says: 'The kalpas of the past, present, and future three times, as well as all Buddhakṣetras, all appear in one Buddha-body.' This is an example of the land (Buddhakṣetra) depending on the body (Buddha-body). Since the Buddhakṣetra is like this, so is the land of ordinary beings. From the perspective of phenomena, the reward body (Saṃbhogakāya) depends on the land of ordinary beings, and from the ultimate truth, the land of ordinary beings also depends on the body of ordinary beings. Therefore, the scriptures say: 'Proclaiming that the three realms (Trailokya) are illusory, all are created by one mind.' The relationship between root and branch is like this. Next, explain the breadth and narrowness. The meaning of breadth and narrowness is uncertain, and there are four situations. First, the land (Buddhakṣetra) is wide and the body (Buddha-body) is narrow, as we usually see. This is because the body (Buddha-body) is one's own unique reward, so it is limited and narrow. The land (Buddhakṣetra) is a common reward, and they rely on each other, so it is wide. Second, the body (Buddha-body) is wide and the land (Buddhakṣetra) is narrow, as the scriptures say. Or some Buddhakṣetras reside in the pores of the Buddhas and Bodhisattvas, or in the lines of the Bodhisattvas' clothes, or in the Bodhisattvas' heavenly crowns, and so on. Third, both the body (Buddha-body) and the land (Buddhakṣetra) are wide. From the perspective of truth, the body (Buddha-body) is like space, and the land (Buddhakṣetra) is also like space. Fourth, both the body (Buddha-body) and the land (Buddhakṣetra) are narrow. According to the sentient beings being taught, either a small body (Buddha-body) is manifested, or they reside in an expedient Buddhakṣetra. The relationship between breadth and narrowness is like this. Next, explain the totality and difference of the interdependence of body and land. In general, the Trikāya is one body, and the Trikāya-kṣetra is one land, with one Buddha-body relying on one Buddhakṣetra. According to the difference in meaning, the three bodies separately rely on the three lands. The Dharmakāya relies on the Dharmakāya-kṣetra. The Saṃbhogakāya relies on the Saṃbhogakāya-kṣetra. The Nirmāṇakāya.
還依應土。問曰。法身與法性土有何差別。與說相依。釋言。身土性雖無別。隨相分異。故得相依。身之實性名法性身。土之實性名法性等。此亦同體義別相依。如海十相同體相依。問曰。應身還依應土。能依應身初時現凡。后則現聖。所依之土。何不如是初穢后凈。始終恒定。釋言。為化差別不等。或土隨身。如彌陀佛未成佛前國土鄙穢。成佛后國界嚴凈。彼佛現居。不定境故。如是一切。或身隨土。如此釋迦雖久成佛。而於過去無量世中。身居穢國。示為凡俗不取正覺。如是一切。或身異土。如今釋迦身居穢國而現成佛。土現為報。報定難改。故始終恒穢。如佛色身。現為報故。始終恒定。智行功德。方便非報。所以後轉故。初現凡後轉為聖。身土相對分別粗爾。
次第五門。明其凡聖有無之義。昔來諸家所說各異。如生公說。佛無色身亦無凈土。但為化物。應現住于眾生土中。如是說者。眾生有土。諸佛則無。什公所異。諸佛有土。眾生全無。但佛隨化現土不同。故維摩云。為化眾生故。現此土為不凈耳。又人復說。佛與眾生各別有土。各別住于自業果故。此等所說。義有兼通。不可偏定。是義云何。分別有三。一攝實從相。眾生有土。諸佛無土。隨化現居眾生處故。故經說言。普賢菩薩。依于如如不依
【現代漢語翻譯】 現代漢語譯本：還依應土（為適應眾生而示現的國土）。問：法身（Dharmakaya，佛的法性之身）與法性土（Dharmata-bhumi，法性所顯現的國土）有何差別？與所說的相依性有何關聯？答：身、土、性雖然沒有本質區別，但隨其表相而有差異，所以可以相互依存。身的真實體性名為法性身，土的真實體性名為法性土等。這如同本體相同但意義不同的相互依存關係，就像大海的十種不同表相，本體相同而相互依存。問：應身（Nirmanakaya，佛的化身）仍然依賴於應土。能依賴的應身最初示現為凡夫，後來則示現為聖人。那麼，所依賴的國土，為什麼不能像應身一樣，最初是污穢的，後來變得清凈，始終保持恒定不變呢？答：爲了教化眾生的差別而有所不同。或者國土隨應身而變化，例如阿彌陀佛（Amitabha）在未成佛之前，他的國土是鄙陋污穢的，成佛之後，他的國界變得莊嚴清凈。阿彌陀佛現在所居住的國土，是不確定的境界。像這樣一切情況，或者應身隨國土而變化，例如釋迦牟尼佛（Sakyamuni）雖然早已成佛，但在過去無量世中，他的應身居住在污穢的國土中，示現為凡夫俗子，不取證正覺。像這樣一切情況，或者應身與國土不同步，例如現在的釋迦牟尼佛，應身居住在污穢的國土中，卻示現成佛。國土現在顯現為報土（Vipaka-bhumi，果報之土），果報是難以改變的，所以始終是污穢的，就像佛的色身（Rupakaya，佛的形色之身），顯現為果報之身，所以始終是恒定不變的。智慧、修行、功德，方便等不是果報，所以可以後來轉變，因此應身最初示現為凡夫，後來轉變為聖人。應身與國土相對而言，分別大概就是這樣。 其次，第五門，闡明凡夫與聖人存在與否的意義。過去各家所說各不相同。例如生公說，佛沒有色身，也沒有清凈的國土，只是爲了教化眾生，應化示現在眾生的國土之中。這樣說來，眾生有國土，諸佛則沒有。鳩摩羅什（Kumarajiva）的說法不同，諸佛有國土，眾生完全沒有。只是佛隨著教化的對象不同而示現不同的國土。所以《維摩詰經》（Vimalakirti Sutra）說，『爲了教化眾生，所以示現這個國土為不凈罷了。』又有人說，佛與眾生各自有國土，各自居住在自己的業果之中。這些說法，義理上有兼顧和貫通之處，不可偏執一端。這道理是什麼呢？分別有三種情況。第一種，從真實和表相的角度來看，眾生有國土，諸佛沒有國土，因為諸佛是隨著教化而示現在眾生之處。所以經中說，普賢菩薩（Samantabhadra），依于如如（Tathata，真如），不依于...
【English Translation】 English version: Furthermore, it depends on the responsive lands. Question: What is the difference between Dharmakaya (the Dharma body of the Buddha) and Dharmata-bhumi (the land manifested by Dharmata, the nature of reality)? And how does it relate to the interdependence mentioned? Answer: Although body, land, and nature are not essentially different, they differ in appearance, so they can depend on each other. The true nature of the body is called Dharmakaya, and the true nature of the land is called Dharmata-bhumi, and so on. This is like the interdependence of different meanings with the same essence, like the ten different aspects of the ocean, which have the same essence and depend on each other. Question: Does the Nirmanakaya (the transformation body of the Buddha) still depend on the responsive land? The dependent Nirmanakaya initially appears as an ordinary being, and later appears as a saint. So, why can't the dependent land be like the Nirmanakaya, initially impure and later becoming pure, remaining constant throughout? Answer: It varies according to the differences in the beings to be taught. Either the land changes with the body, such as Amitabha (Amitabha Buddha) before becoming a Buddha, his land was base and filthy, and after becoming a Buddha, his realm became solemn and pure. The land where Amitabha Buddha now resides is an uncertain realm. Like this, in all cases, or the body changes with the land, such as Sakyamuni (Sakyamuni Buddha), although he has long since become a Buddha, in the past countless ages, his body resided in an impure land, appearing as an ordinary person, not taking enlightenment. Like this, in all cases, or the body is different from the land, such as the current Sakyamuni, whose body resides in an impure land but manifests as a Buddha. The land now appears as Vipaka-bhumi (retribution land), and retribution is difficult to change, so it is always impure, like the Rupakaya (form body of the Buddha), which appears as a retribution body, so it is always constant. Wisdom, practice, merit, and expedient means are not retribution, so they can be transformed later, so the body initially appears as an ordinary person and later transforms into a saint. The distinction between body and land is roughly like this. Secondly, the fifth section clarifies the meaning of the existence or non-existence of ordinary beings and saints. The explanations of various schools in the past have differed. For example, Master Sheng said that the Buddha has no Rupakaya and no pure land, but only appears in the land of sentient beings to teach them. In this way, sentient beings have lands, but Buddhas do not. Kumarajiva (Kumarajiva)'s view is different, Buddhas have lands, but sentient beings have none at all. It is only that the Buddha manifests different lands according to the beings to be taught. Therefore, the Vimalakirti Sutra (Vimalakirti Sutra) says, 'For the sake of teaching sentient beings, this land is shown to be impure.' Others say that Buddhas and sentient beings each have their own lands, and each resides in their own karmic results. These statements have aspects of both inclusion and connection, and should not be rigidly adhered to. What is the reason for this? There are three situations. First, from the perspective of reality and appearance, sentient beings have lands, but Buddhas do not, because Buddhas appear in the places of sentient beings to teach them. Therefore, the sutra says that Samantabhadra (Samantabhadra Bodhisattva) relies on Tathata (Tathata, Suchness), not on...
佛國。普賢既爾。諸佛亦然。生公所立義當此門。二攝相從實。諸佛有土。眾生無土。於一佛土。隨其業行種種異見。如佛一身眾生異見故。經說言。佛土清凈如摩尼珠。隨諸眾生種種異現。維摩亦云。我此國土常凈。若此為欲度斯下劣人故。示是眾惡不凈土耳。什公所云。義當於此。經說既然。生公所立。佛無色身。全無凈土。義不然。佛無色身。如前涅槃章中廣破。身既非無。土寧不有。又經中說。菩薩修習一切種行。為凈土因。經說有因。云何無果。人亦救言。非全無界。但應非真。若使土果唯應非真。如維摩說。一切種行。為凈土因。應是應修。修因既實。果寧不真。若自不解。唯應訪諸。何宜輒謗。謗佛果德。其罪至重。勿后更言。此是第二攝相從實。三分相異實。眾生與佛。各別有土。是義云何以業攝果。果隨業別。故凡與佛各異有土。如恒河水。餓鬼見火。如來見水。餓鬼火業自見於火。佛以水業自見於水。各自見自業果執非見他事。佛土亦爾。螺髻心凈見土清凈。舍利心垢見土不凈。如是一切。凡聖有無辨之略爾。
次第六門。明其所見質之同異。于中有二。一就處分別。二就事分別。言就處者。分別有四。一同處異見。如一世界隨業不同。種種異見。如恒河中。世人見水。餓鬼見火。或見虛
【現代漢語翻譯】 現代漢語譯本：佛國（Buddha-kshetra，諸佛所居住的清凈國土）。普賢菩薩如此，諸佛也是如此。生公（竺道生）所立的義理，正當於此門（指佛土真實存在）。 二、攝相從實（認為佛土是真實的）。諸佛有佛土，眾生沒有佛土。在一佛土中，隨著眾生的業行，有種種不同的見解。如同佛只有一個法身，眾生卻有不同的見解一樣。經典上說，佛土清凈如摩尼珠（如意寶珠），隨著眾生的不同而顯現不同的景象。《維摩詰經》也說，『我的國土常是清凈的，只是爲了度化這些下劣之人，才示現為污濁不凈的國土。』鳩摩羅什（Kumārajīva）所說的義理，也當在於此。 既然經典是這樣說的，那麼生公所立的『佛無色身，完全沒有清凈佛土』的義理，就是不對的。佛沒有色身的說法，已經在前面的《涅槃經》章節中廣泛破斥過了。既然佛身不是沒有，那麼佛土怎麼會沒有呢？而且經典中說，菩薩修習一切善行，是爲了凈土的因。經典既然說了有因，怎麼會沒有果呢？ 有人辯解說，並非完全沒有佛土，只是佛土應該不是真實的。如果佛土的果報僅僅應該不是真實的，就像《維摩詰經》所說，一切善行是凈土的因，那麼就應該是應該修習的。修習的因是真實的，果報怎麼會不真實呢？如果自己不理解，就應該去請教別人，怎麼可以隨便誹謗呢？誹謗佛的果德，罪過極其嚴重。以後不要再說這種話了。這是第二種『攝相從實』的觀點。 三、分相異實（認為佛和眾生各自有不同的真實國土）。這種義理是什麼意思呢？因為業力攝持果報，果報隨著業力的不同而不同，所以凡夫和佛各有不同的國土。如同恒河水，餓鬼看到的是火，如來看到的是水。餓鬼因為火業而自己看到火，佛因為水業而自己看到水。各自看到自己業力的果報，執著于自己所見，而不是看到其他的事物。佛土也是這樣。螺髻梵王心凈，所以看到國土清凈；舍利弗（Śāriputra）心垢，所以看到國土不凈。像這樣，對於凡夫和聖人所見佛土的有無，簡略地辨析到這裡。 接下來是第六門，說明他們所見事物的本質的同異。其中有二：一是就處所來分別，二是就事物來分別。就處所來說，分別有四種：一是同處異見。如同一個世界，隨著業力的不同，有種種不同的見解。如同恒河中，世人看到的是水，餓鬼看到的是火，或者看到的是虛空。
【English Translation】 English version: Buddha-kshetra (Buddha-field, the pure land where Buddhas reside). As it is with Samantabhadra (Universal Virtue Bodhisattva), so it is with all Buddhas. The doctrine established by Master Sheng (Zhu Daosheng) corresponds to this aspect (referring to the real existence of Buddha-lands). Second, 'grasping phenomena as real' (believing that Buddha-lands are real). Buddhas have Buddha-lands, while sentient beings do not. Within a Buddha-land, according to the karma of sentient beings, there are various different perceptions. Just as the Buddha has only one Dharmakaya (Dharma body), yet sentient beings have different perceptions. The sutras say that the Buddha-land is as pure as a Mani jewel (wish-fulfilling jewel), manifesting different appearances according to the different beings. The Vimalakirti Sutra also says, 'My land is always pure, but it appears as a defiled and impure land only to liberate these inferior beings.' The meaning of what Kumarajiva (Kumārajīva) said should also be understood in this way. Since the sutras say so, then Master Sheng's doctrine that 'the Buddha has no form body and no pure land at all' is incorrect. The idea that the Buddha has no form body has already been extensively refuted in the previous chapter of the Nirvana Sutra. Since the Buddha's body is not non-existent, how can the Buddha-land not exist? Moreover, the sutras say that Bodhisattvas cultivate all kinds of virtuous practices as the cause for a pure land. Since the sutras say there is a cause, how can there be no result? Some argue that it is not that there is no Buddha-land at all, but that the Buddha-land should not be real. If the result of the Buddha-land should only be unreal, as the Vimalakirti Sutra says, all kinds of virtuous practices are the cause for a pure land, then it should be something to be cultivated. Since the cause of cultivation is real, how can the result not be real? If you do not understand it yourself, you should consult others. How can you casually slander it? Slandering the Buddha's virtuous qualities is an extremely serious offense. Do not say such things again. This is the second viewpoint of 'grasping phenomena as real'. Third, 'differentiating phenomena as real' (believing that sentient beings and Buddhas each have different real lands). What does this doctrine mean? Because karma holds the result, and the result differs according to the karma, therefore ordinary beings and Buddhas each have different lands. Like the water of the Ganges River, hungry ghosts see fire, while the Tathagata (Thus Come One) sees water. Hungry ghosts see fire because of their karma of fire, while the Buddha sees water because of his karma of water. Each sees the result of their own karma, clinging to what they see and not seeing other things. The Buddha-land is also like this. The Brahma king with a coiled hair (螺髻梵王) has a pure mind, so he sees a pure land; Shariputra (Śāriputra) has a defiled mind, so he sees an impure land. Thus, the existence or non-existence of the Buddha-land as seen by ordinary beings and sages is briefly analyzed here. Next is the sixth section, explaining the similarities and differences in the nature of the things they see. There are two aspects to this: first, distinguishing based on location; second, distinguishing based on things. In terms of location, there are four distinctions: first, different perceptions in the same place. Like one world, depending on different karma, there are various different perceptions. Like in the Ganges River, ordinary people see water, hungry ghosts see fire, or see emptiness.
坈。如是一切。二異處同見。如娑婆界。百億天下處所雖別所見相似。三同處同見。同業眾生。於一處中共見一事。如恒河無量眾生同知見水。如是一切。四異處異見。如娑婆界及安樂土。所見各別。如是一切。就處如是。次就事論。於一處中。隨義分四。一者是其一質異見。如此娑婆一土地事。眾生於中種種異見。或見為水。或復見火。或見諸寶。或見虛空。如是一切。二者是其異質同見。於一處中。隨人所見種種異土。一段眾生見之唯一土田世界。如是一切。三一質一見。同類眾生共見一事。質體無別。四異質異見。如此娑婆異種眾生各別見。如經中說。眾生見劫盡大火所燒時。我此土安穩天人常充滿。如是一切。良以諸法。諸佛隨心所現。無定性故。見有種種凈土之義。雖以具攝。且隨其要略辨如是。
三佛義七門分別(釋名義一 辨相二 約時分別三 明因四 常無常分別五 說不說分別六 次第分別七)
第一釋名。三佛之義。出地經論。金剛般若亦具分別。名字是何。一法身佛。二報身佛。三應身佛。法身佛者。就體彰名。法者所謂無始法性。此法是其眾生體實。妄想覆纏。於己無用。后息妄想彼法顯了。便為佛體。顯法成身。名為法身。如勝鬘說。隱如來藏顯成法身。法身體有覺照之義。
【現代漢語翻譯】 現代漢語譯本： 坈（音譯詞，無特定含義）。像這樣的一切，二、異處同見。比如娑婆界（Saha world，指我們所居住的這個充滿煩惱的世界），百億個天下處所雖然不同，但所見相似。三、同處同見。同業的眾生，在一處共同看見一件事。比如恒河，無量眾生共同知見水。像這樣的一切。四、異處異見。比如娑婆界及安樂土（Sukhavati，指阿彌陀佛的西方凈土），所見各不相同。像這樣的一切。就處所而言是這樣。接下來就事論，在一處中，隨意義分為四種。一是同一物質，不同見解。比如這個娑婆世界的一塊土地，眾生在其中有種種不同的見解，或者看見是水，或者看見是火，或者看見是各種珍寶，或者看見是虛空。像這樣的一切。二是不同物質，相同見解。在一處中，隨人所見，有種種不同的土地。一部分眾生看見的只是一個土田世界。像這樣的一切。三是同一物質，同一見解。同類眾生共同看見一件事，物質本體沒有差別。四是不同物質，不同見解。比如這個娑婆世界不同種類的眾生，各自有不同的見解。如經中所說，眾生看見劫盡大火燃燒時，『我此土安穩，天人常充滿』。像這樣的一切。這是因為諸法，諸佛隨心所現，沒有固定不變的性質。所以有種種凈土的說法。雖然已經全部概括，但還是根據其要點簡略地辨析如上。
三佛義七門分別（一、釋名義；二、辨相；三、約時分別；四、明因；五、常無常分別；六、說不說分別；七、次第分別）
第一、釋名。三佛的意義，出自《地經論》。《金剛般若經》也具體地分別過。名字是什麼？一、法身佛（Dharmakaya Buddha，指佛的真理之身）；二、報身佛（Sambhogakaya Buddha，指佛的受用之身）；三、應身佛（Nirmanakaya Buddha，指佛的化身）。法身佛，就本體彰顯其名。法，就是所謂的無始法性。此法是眾生的真實本體，被妄想覆蓋纏繞，對自己沒有用處。後來止息妄想，此法顯現出來，就成為佛的本體。顯現法而成就身，名為法身。如《勝鬘經》所說，隱藏如來藏（Tathagatagarbha，指一切眾生皆具的佛性）而顯現成就法身。法身體具有覺照的意義。
【English Translation】 English version: 'Keng' (transliteration, no specific meaning). Like all of this, two, different places, same view. For example, the Saha world (Saha world, referring to the world we live in, full of troubles), although the locations of hundreds of billions of worlds are different, what is seen is similar. Three, same place, same view. Sentient beings with the same karma, in one place, jointly see one thing. For example, the Ganges River, countless sentient beings jointly know and see water. Like all of this. Four, different places, different views. For example, the Saha world and Sukhavati (Sukhavati, referring to Amitabha Buddha's Western Pure Land), what is seen is different. Like all of this. This is how it is in terms of location. Next, in terms of things, in one place, it is divided into four according to meaning. One is the same substance, different views. For example, this piece of land in the Saha world, sentient beings have various different views on it, either seeing it as water, or seeing it as fire, or seeing it as various treasures, or seeing it as emptiness. Like all of this. Two is different substances, same view. In one place, according to what people see, there are various different lands. A portion of sentient beings only see a world of soil and fields. Like all of this. Three is the same substance, same view. Sentient beings of the same kind jointly see one thing, the substance is no different. Four is different substances, different views. For example, different kinds of sentient beings in this Saha world each have different views. As it is said in the sutra, when sentient beings see the great fire burning at the end of the kalpa, 'My land is peaceful, and gods and humans are always full'. Like all of this. This is because all dharmas, all Buddhas appear according to the mind, and have no fixed nature. Therefore, there are various sayings of Pure Lands. Although it has all been summarized, it is still briefly analyzed according to its main points as above.
Sevenfold Differentiation of the Meaning of the Three Bodies of the Buddha (1. Explanation of Names and Meanings; 2. Distinguishing Characteristics; 3. Differentiation by Time; 4. Clarifying Causes; 5. Differentiation of Permanence and Impermanence; 6. Differentiation of Speaking and Not Speaking; 7. Differentiation of Order)
First, Explanation of Names. The meaning of the Three Bodies of the Buddha comes from the 'Treatise on the Land Sutra'. The 'Diamond Prajna Sutra' also specifically differentiated them. What are the names? 1. Dharmakaya Buddha (Dharmakaya Buddha, referring to the body of truth of the Buddha); 2. Sambhogakaya Buddha (Sambhogakaya Buddha, referring to the enjoyment body of the Buddha); 3. Nirmanakaya Buddha (Nirmanakaya Buddha, referring to the transformation body of the Buddha). Dharmakaya Buddha, its name is manifested based on the essence. Dharma is the so-called beginningless Dharma-nature. This Dharma is the true essence of sentient beings, covered and entangled by delusion, and is useless to oneself. Later, when delusion ceases, this Dharma appears, and it becomes the body of the Buddha. Manifesting Dharma and accomplishing the body is called Dharmakaya. As the 'Srimala Sutra' says, concealing the Tathagatagarbha (Tathagatagarbha, referring to the Buddha-nature inherent in all sentient beings) and manifesting and accomplishing the Dharmakaya. The Dharmakaya has the meaning of awareness and illumination.
名法身佛。問云。人說法身體是第一義空。空非心智。云何覺照。釋言。法身離相為空。而體實有。所謂有於過恒沙法。此法皆依真心說之。真心體是神知之性。能有覺照故得名覺。是義云何。是以體中。從本已來。具過無量恒沙佛法。如妄心中具足一切諸虛妄。心於彼法同體照明。由來無障。故論說言。從本已來。有大智慧光明義故。自性清凈識知義故。遍照一切法界義故。名為本覺。性雖照明。而為無明闇障所覆。相似不覺。后除闇障。彼心顯了始顯真心。如其本性。內照法界故得名佛。問曰。真心有覺照義。名佛可爾。所覺法性。非覺照義。云何得名法身佛乎。釋言。分相言之。能覺真心說為法佛。所覺法性。是其真諦法寶門收。不名為佛。攝相言之。通亦名佛。是義云何。解有四義。一所覺法性是佛體。故通名為佛。如如來藏是眾生體。說為眾生。故經說言。即此法身。輪轉五道名曰眾生。二所覺法性。雖非佛智。而是佛身故得名佛。如佛色身雖無覺照而得名佛。如是一切。三所覺法性。雖非佛智。而是佛性故得名佛。如似五陰成眾生法名曰眾生。四所覺法法是佛境界。為佛覺照能生佛智。從其所生故得名佛。故地論言。智行處者。自證知故。自證知者。依彼生故。與大智論說智智處同名般若。其義相似。具
【現代漢語翻譯】 現代漢語譯本 名法身佛（Dharmakāya Buddha，指佛的法性之身）。問：有人說，法身佛的身體是第一義空（Paramārtha-śūnyatā，指最究竟的空性），空性並非心智，如何能夠覺照？ 答：法身離一切相，其自性為空，但其本體是真實存在的。所謂具有超過恒河沙數（Gaṅgā-nadī-vālukā，形容極多的數量）的功德。這些功德都依據真心（Śuddha-citta，指清凈的心）而說。真心的本體是具有神妙知覺的自性，能夠覺知和照亮一切，所以被稱為『覺』。這是什麼意思呢？ 意思是說，在本體之中，從本來就具備了超過無量恒河沙數的佛法。如同在虛妄心中，具足了一切虛妄之法。真心對於這些法，以同體的光明照亮，從來沒有障礙。所以《論》中說：『從本來就具有大智慧光明之義，自性清凈識知之義，普遍照亮一切法界（Dharmadhātu，指一切事物所存在的空間和狀態）之義，所以名為本覺（Mūla-bodhi，指本來的覺悟）。』 自性雖然光明，卻被無明（Avidyā，指迷惑和愚昧）的黑暗所覆蓋，呈現出相似的不覺狀態。後來去除無明的黑暗，真心顯現出來，開始顯現其本來的真性，向內照亮法界，所以被稱為佛。 問：真心具有覺照的意義，所以稱為佛是可以理解的。但是所覺知的法性（Dharmatā，指法的本性），並沒有覺照的意義，為什麼可以稱為法身佛呢？ 答：如果從分別相的角度來說，能覺知的真心可以稱為法佛（Dharma Buddha，指體現佛法的佛）。所覺知的法性，是其真諦法寶（Satya-dharma-ratna，指真實的佛法）所包含的內容，不稱為佛。如果從總攝相的角度來說，也可以統稱為佛。這是什麼意思呢？ 解釋有四種含義：一、所覺知的法性是佛的本體，所以可以統稱為佛。如同如來藏（Tathāgatagarbha，指一切眾生皆具有的佛性）是眾生的本體，所以說為眾生。因此經中說：『即此法身，輪轉五道（Pañca-gati，指地獄、餓鬼、畜生、人、天五種輪迴的道途），名為眾生。』 二、所覺知的法性，雖然不是佛的智慧，但是是佛的身，所以可以稱為佛。如同佛的色身（Rūpakāya，指佛的物質身體），雖然沒有覺照，也可以稱為佛。一切都是如此。 三、所覺知的法性，雖然不是佛的智慧，但是是佛的自性，所以可以稱為佛。如同五陰（Pañca-skandha，指色、受、想、行、識五種構成要素）構成眾生之法，所以稱為眾生。 四、所覺知的法是佛的境界，因為佛的覺照能夠產生佛的智慧，從其所產生的結果來說，所以可以稱為佛。所以《地論》中說：『智慧所行之處，是自己證知的境界。自己證知的境界，是依靠它而產生的。』這與《大智度論》所說的『智智處』，同名為般若（Prajñā，指智慧），其意義相似。 具（未完）
【English Translation】 English version Named Dharmakāya Buddha (Dharmakāya Buddha, referring to the Dharma-nature body of the Buddha). Question: Someone says that the body of the Dharmakāya Buddha is Paramārtha-śūnyatā (ultimate emptiness), and emptiness is not mind-wisdom, how can it be aware and illuminate? Answer: The Dharmakāya is free from all forms, and its nature is emptiness, but its essence is truly existent. It is said to possess more virtues than the sands of the Ganges River (Gaṅgā-nadī-vālukā, describing an extremely large quantity). All these virtues are spoken of based on the Śuddha-citta (pure mind). The essence of the true mind is the nature of miraculous awareness, which can perceive and illuminate everything, so it is called 'Awareness'. What does this mean? It means that within the essence, from the beginning, it possesses more Buddha-dharmas than countless sands of the Ganges River. Just as in the illusory mind, all illusory dharmas are fully present. The true mind illuminates these dharmas with the light of the same essence, without any obstruction from the beginning. Therefore, the Treatise says: 'From the beginning, it has the meaning of great wisdom and light, the meaning of self-nature purity and knowledge, and the meaning of universally illuminating all Dharmadhātu (the space and state in which all things exist), so it is called Mūla-bodhi (original enlightenment).' Although the self-nature is luminous, it is covered by the darkness of Avidyā (ignorance and delusion), presenting a similar state of non-awareness. Later, when the darkness of ignorance is removed, the true mind manifests, and it begins to manifest its original true nature, illuminating the Dharmadhātu inwardly, so it is called Buddha. Question: The true mind has the meaning of awareness and illumination, so it is understandable to be called Buddha. However, the Dharmatā (nature of Dharma) that is perceived does not have the meaning of awareness and illumination, why can it be called Dharmakāya Buddha? Answer: If speaking from the perspective of distinguishing characteristics, the true mind that can be aware can be called Dharma Buddha (Dharma Buddha, the Buddha who embodies the Dharma). The Dharmatā that is perceived is the content contained in its Satya-dharma-ratna (true Dharma jewel), and is not called Buddha. If speaking from the perspective of encompassing characteristics, it can also be collectively called Buddha. What does this mean? The explanation has four meanings: First, the Dharmatā that is perceived is the essence of the Buddha, so it can be collectively called Buddha. Just as the Tathāgatagarbha (Buddha-nature inherent in all beings) is the essence of sentient beings, so it is said to be sentient beings. Therefore, the Sutra says: 'This Dharmakāya revolves in the Pañca-gati (five paths of reincarnation: hell, hungry ghosts, animals, humans, and gods), and is called sentient beings.' Second, the Dharmatā that is perceived, although not the wisdom of the Buddha, is the body of the Buddha, so it can be called Buddha. Just as the Rūpakāya (material body of the Buddha), although without awareness and illumination, can also be called Buddha. Everything is like this. Third, the Dharmatā that is perceived, although not the wisdom of the Buddha, is the self-nature of the Buddha, so it can be called Buddha. Just as the Pañca-skandha (five aggregates: form, feeling, perception, volition, and consciousness) constitute the Dharma of sentient beings, so it is called sentient beings. Fourth, the Dharma that is perceived is the realm of the Buddha, because the Buddha's awareness and illumination can generate the Buddha's wisdom, and from the result it produces, it can be called Buddha. Therefore, the Treatise on the Stages of the Earth says: 'The place where wisdom acts is the realm of self-realization. The realm of self-realization is produced by relying on it.' This is the same as what the Mahāprajñāpāramitāśāstra says about 'the place of wisdom of wisdom', which is also called Prajñā (wisdom), and its meaning is similar. To be continued
此四義故通名佛。法佛如是。報身佛者。酬因為報。有作行德。本無今有。方便修生修生之德。酬因名報。報德之體。名之為身。又德聚積亦名為身。報身覺照。名之為佛。問曰。報佛亦能覺照。與前法佛覺照何異。釋言。體一隨義以分。真心之體。本隱今顯說為法佛。此真心體。為緣熏發諸功德生。方名報佛。法佛如金。報佛如作金莊嚴具。問曰。法佛自能覺照。何用報佛。釋言。無報法則不顯。但使顯法必有報生。故立報佛。又復法佛。心性照明。為非事用故須報佛。如金雖凈不中衣食。故須用之作莊嚴具。彼亦如是。又復法報照境。有其別異之義。故須別分。義如后釋。報佛如是。應身佛者。感化為應感化之中。從喻名之。是義云何。如似世間有人呼喚則有響應。此亦如是。眾生機感。義如呼喚。如來示化事。問響應故名為應。應德之體。名之為身。又此應德聚積名身。應身應覺照目之為佛。問曰。應覺與真何別。自知。是真隨化現知說以為應。問曰。三佛俱能覺照。所覺之法為同爲異。釋言不定。分別有三。一隨相分別。法佛唯知無始法性。名知理法。報佛能知行修對治。名知行法。應佛了知三乘化教。名知教法。又復法佛唯知理法。報佛了知自行之法。自行門中。通知一切自行為主。是故名知自行之法。應
佛了知化他行法。化他門中。亦知一切化他為主。是故名知化他行法。二寬狹分別。法佛唯知無始法性。於此分齊。理外更無異法可知。是故法佛唯知理法。報佛所知境界漸廣。通知一切理行二法。知理所證。知行能證。應佛所知境界最廣。通知一切理行二法。知理行法。通知一切。化眾生故。知理知行。以為所詮。知教能詮。又復法佛唯知理法。報佛知理及自行法。知理所證。自行能證。應佛知理。亦知自行及化他法。通緣一切。化眾生故。了知理法。化他所入。知其自行。起化所畏作知其利他。化他之用。三就實通論。法佛通知理教行法。知如來藏無始法性。是其理法。覺已真心。顯了成德。名知行法。知已所證妙音法門。能為無盡言說之本。能生法螺無盡言音。名知教法。故楞伽中宣說。法佛亦能說法。如涅槃說。大般涅槃。能建大義起種種化。金剛三昧起種種說。即其事也。報佛亦知理教行法。知理所證。知行能證。知教所依。應佛通知義如上解。問曰。三佛通知理法。所知之理為同爲異。通釋義齊。隨相分別。法佛知理無隱無顯。證實返望從來無緣。誰能覆我。故本非隱。本既非隱。豈有今顯。故維摩云。我觀如來。前際不來。后際不去。今則不住。報佛知。知理從緣始顯。於事分齊情外有理。情外之理。
【現代漢語翻譯】 現代漢語譯本 佛陀了知教化他人的行為方法（化他行法）。在教化他人（化他）的方面，也知道一切以教化他人為主。因此，稱爲了知教化他人的行為方法。二、寬狹分別：法佛（Dharma-buddha，體現絕對真理的佛）只知道無始以來的法性（Dharmata，宇宙的普遍法則或真理）。在這個範圍內，從理性上來說，沒有其他不同的法可以知道。因此，法佛只知道理法（真理之法）。報佛（Sambhogakāya-buddha，通過修行獲得的報身佛）所知的境界逐漸擴大，通曉一切理法和行法（實踐之法）。知道通過真理所證悟的，知道通過實踐能夠證悟的。應佛（Nirmāṇakāya-buddha，爲了救度眾生而顯現的應化身佛）所知的境界最為廣大，通曉一切理法和行法。知道真理之法，知道實踐之法，通曉一切。爲了教化眾生，知道真理，知道實踐，作為所要闡述的內容。知道教義能夠闡述真理。此外，法佛只知道理法，報佛知道真理和自身修行的法，知道通過真理所證悟的，自身修行能夠證悟的。應佛知道真理，也知道自身修行和教化他人的法，普遍地與一切事物結緣。爲了教化眾生，瞭解真理之法，是教化他人所要進入的。知道自身的修行，發起教化所畏懼的，知道利益他人，是教化他人的作用。三、就真實情況通盤來說，法佛通曉真理、教義和實踐之法。知道如來藏（Tathāgatagarbha，一切眾生皆具的佛性）無始以來的法性，這是其理法。覺悟已真心，顯現成就功德，稱為知道行法。知道自己所證悟的妙音法門，能夠作為無盡言說的根本，能夠產生法螺（śaṅkha）無盡的言音，稱為知道教法。所以《楞伽經》（Laṅkāvatāra Sūtra）中宣說，法佛也能說法。如《涅槃經》（Nirvāṇa Sūtra）所說，大般涅槃（Mahāparinirvāṇa）能夠建立大義，發起種種教化，金剛三昧（Vajrasamādhi）發起種種說法，就是這個意思。報佛也知道真理、教義和實踐之法，知道通過真理所證悟的，知道通過實踐能夠證悟的，知道教義所依據的。應佛通曉的意義如上面所解釋的。問：三佛通曉真理之法，所知的真理是相同還是不同？通盤解釋意義一致，隨著表象分別來看，法佛知道真理沒有隱藏也沒有顯現，證實返回來看，從來沒有緣分，誰能夠覆蓋我？所以本來不是隱藏的。本來既然不是隱藏的，哪裡有現在顯現的？所以《維摩經》（Vimalakīrti Sūtra）說，我觀察如來，前際不來，后際不去，現在不住。報佛知道，知道真理從因緣開始顯現，在事物範圍內，情感之外有真理，情感之外的真理。
【English Translation】 English version The Buddha understands the methods of transforming others (Hetu-phala-dharma). Within the aspect of transforming others (Hetu-phala), he also knows that everything is primarily about transforming others. Therefore, it is called understanding the methods of transforming others. Two, distinctions of breadth and narrowness: The Dharma-buddha (Dharma-buddha, the Buddha embodying absolute truth) only knows the Dharmata (Dharmata, the universal law or truth of the universe) from the beginningless past. Within this scope, rationally speaking, there is no other different Dharma that can be known. Therefore, the Dharma-buddha only knows the Dharma of principle (truth). The Sambhogakāya-buddha (Sambhogakāya-buddha, the reward body Buddha attained through practice) gradually expands the realm of knowledge, fully understanding all the Dharma of principle and the Dharma of practice. Knowing what is realized through truth, knowing what can be realized through practice. The Nirmāṇakāya-buddha (Nirmāṇakāya-buddha, the transformation body Buddha manifested to save sentient beings) has the broadest realm of knowledge, fully understanding all the Dharma of principle and the Dharma of practice. Knowing the Dharma of principle, knowing the Dharma of practice, fully understanding everything. In order to transform sentient beings, knowing the truth, knowing the practice, as the content to be explained. Knowing that the teachings can explain the truth. Furthermore, the Dharma-buddha only knows the Dharma of principle, the Sambhogakāya-buddha knows the truth and the Dharma of self-practice, knowing what is realized through truth, self-practice can realize. The Nirmāṇakāya-buddha knows the truth, and also knows the Dharma of self-practice and the Dharma of transforming others, universally connecting with all things. In order to transform sentient beings, understanding the Dharma of principle, which is what transforming others is to enter. Knowing one's own practice, initiating what transforming fears, knowing benefiting others, is the function of transforming others. Three, speaking comprehensively from the perspective of reality, the Dharma-buddha fully understands the Dharma of principle, teachings, and practice. Knowing the Tathāgatagarbha (Tathāgatagarbha, the Buddha-nature inherent in all beings), the Dharmata from the beginningless past, this is its Dharma of principle. Having awakened the true mind, manifesting and accomplishing merit, is called knowing the Dharma of practice. Knowing the wonderful sound Dharma gate that one has realized, being able to serve as the root of endless speech, being able to produce the endless sound of the conch shell (śaṅkha), is called knowing the Dharma of teaching. Therefore, it is proclaimed in the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) that the Dharma-buddha can also preach the Dharma. As the Nirvāṇa Sūtra (Nirvāṇa Sūtra) says, Mahāparinirvāṇa (Mahāparinirvāṇa) can establish great meaning, initiate various transformations, Vajrasamādhi (Vajrasamādhi) initiates various teachings, that is the meaning. The Sambhogakāya-buddha also knows the Dharma of principle, teachings, and practice, knowing what is realized through truth, knowing what can be realized through practice, knowing what the teachings are based on. The meaning of the Nirmāṇakāya-buddha's full understanding is as explained above. Question: The three Buddhas fully understand the Dharma of principle, are the truths they know the same or different? The overall explanation is consistent in meaning, looking at the appearances separately, the Dharma-buddha knows the truth without concealment or manifestation, confirming that looking back, there has never been any affinity, who can cover me? So it was not originally hidden. Since it was not originally hidden, how can there be a present manifestation? Therefore, the Vimalakīrti Sūtra (Vimalakīrti Sūtra) says, 'I observe the Tathagata, the past does not come, the future does not go, and the present does not abide.' The Sambhogakāya-buddha knows, knowing that the truth begins to manifest from conditions, within the scope of things, there is truth outside of emotions, the truth outside of emotions.
本為情覆。故說有隱。去情理現故說有顯。應佛知理緣起作用。知如來藏緣起整合生死涅槃一切種法故。教眾生一切緣中息以求真。所覺如是。然此三佛。隨相別分。名義各別。通而論之。俱名法身。齊得名報並得云應。是義云何。三佛莫不依法以成是故通得名為法身。又三皆以功德法成故名法身。良以三佛皆法身故。于彼涅槃三事之中。三佛皆悉法身所攝。望因以論。三俱名報。是義云何。報者是其果之別稱。三佛望因。並得稱果。是果酬因故通名報。約化以論。三俱名應。應隨物情顯示此三。令諸眾生同見聞故。但經論中。為別三佛。隱顯異名。故初名法。第二名報。第三名應。等別三佛。何故初者偏名為法。乃至第三偏名為應。此等各隨義便以彰。法佛是體顯本法成。證法義顯故偏名法。報佛是相本無今有。方便修生酬因義顯故偏名報。應佛是用化用隨物。應成義顯故偏名應。名義如是。
第二門中。辨其體相。佛德無量。難以定論。今此隨義增數辨之。總唯一佛。謂三寶中一佛寶也。或分為二。二有兩門。一生身法身份之為二。王宮所生相好之形。名為生身。戒定慧等五品功德。說為法身。二真應不同。開分為二。自德名真。隨化所現說以為應。真則是其法門之身。應則是其共世間身。是二如前涅槃章
【現代漢語翻譯】 現代漢語譯本 本源被情感所覆蓋，所以說有『隱』（隱沒）。去除情感，真理顯現，所以說有『顯』（顯現）。應化佛知曉真理的緣起作用，知曉如來藏（Tathagatagarbha，如來藏）緣起整合生死涅槃一切種法。教導眾生在一切因緣中止息妄念以求真如。所覺悟的就是這樣。然而這三佛，隨其相貌差別而分，名義各自不同。總而言之，都可稱為法身（Dharmakaya，法身），都可稱為報身（Sambhogakaya，報身），也都可稱為應身（Nirmanakaya，應身）。這是什麼道理呢？三佛沒有不是依法而成就的，因此都可通稱為法身。又三佛都是以功德法成就的，所以名為法身。正因為三佛都是法身，所以在涅槃（Nirvana，涅槃）的三事之中，三佛都包含在法身之中。從因的角度來說，三佛都可稱為報身。這是什麼道理呢？報是果的別稱，三佛從因的角度來看，都可以稱為果。這果報酬于因，所以通稱為報。從應化的角度來說，三佛都可稱為應身。應身隨順眾生的根性而顯現這三佛，使眾生都能見到和聽到。但經論中，爲了區別三佛，有隱顯不同的名稱，所以第一個稱為法身，第二個稱為報身，第三個稱為應身。這樣來區別三佛。為什麼第一個偏稱為法身，乃至第三個偏稱為應身呢？這些都各自隨其意義方便而彰顯。法身佛是本體，顯現根本之法而成，證法的意義顯現，所以偏稱為法身。報身佛是相，本來沒有現在有，方便修生，酬謝因緣的意義顯現，所以偏稱為報身。應身佛是用，化用隨順眾生，應化成就的意義顯現，所以偏稱為應身。名義就是這樣。
第二門中，辨別其體相。佛的功德無量，難以用固定的理論來論述。現在這裡隨順意義，用增加數量的方式來辨別。總的來說只有一佛，就是三寶（Triratna，三寶）中的一佛寶。或者分為二，二有兩種說法。一是生身和法身份為二。在王宮出生的具有相好之形，稱為生身。戒定慧等五品功德，稱為法身。二是真身和應身不同，分開為二。自身具有的功德名為真身，隨順教化所顯現的稱為應身。真身就是法門之身，應身就是與世間眾生共同的身。這兩種說法如同前面的涅槃章。
【English Translation】 English version The original nature is covered by emotions, hence the saying 'hidden' (concealed). When emotions are removed, truth manifests, hence the saying 'manifest' (revealed). The Nirmāṇakāya Buddha knows the causal arising function of truth, knows that the Tathāgatagarbha (Tathāgatagarbha, the Womb of the Thus-Come One) arises and integrates all kinds of dharmas of birth, death, and nirvāṇa (Nirvana, liberation). It teaches sentient beings to cease deluded thoughts in all conditions to seek true reality. What is realized is like this. However, these three Buddhas, distinguished by their different appearances, have different names and meanings. Generally speaking, they can all be called Dharmakaya (Dharmakaya, the Body of Essence), they can all be called Sambhogakaya (Sambhogakaya, the Body of Bliss), and they can all be called Nirmāṇakāya (Nirmanakaya, the Body of Transformation). What is the reason for this? None of the three Buddhas is not accomplished by dharma, therefore they can all be generally called Dharmakaya. Moreover, the three Buddhas are all accomplished by meritorious dharmas, hence they are called Dharmakaya. Precisely because the three Buddhas are all Dharmakaya, therefore, among the three matters of nirvāṇa (Nirvana, liberation), the three Buddhas are all included in the Dharmakaya. From the perspective of cause, the three Buddhas can all be called Sambhogakaya. What is the reason for this? Sambhoga is another name for fruit, the three Buddhas, from the perspective of cause, can all be called fruit. This fruit repays the cause, so it is generally called Sambhoga. From the perspective of transformation, the three Buddhas can all be called Nirmāṇakāya. The Nirmāṇakāya manifests these three Buddhas according to the dispositions of sentient beings, so that sentient beings can all see and hear them. However, in the sutras and treatises, in order to distinguish the three Buddhas, there are different names of concealment and manifestation, so the first is called Dharmakaya, the second is called Sambhogakaya, and the third is called Nirmāṇakāya. This is how to distinguish the three Buddhas. Why is the first one particularly called Dharmakaya, and the third one particularly called Nirmāṇakāya? These are all manifested according to their respective meanings and convenience. The Dharmakaya Buddha is the essence, manifesting the fundamental dharma and becoming accomplished, the meaning of proving the dharma is manifested, so it is particularly called Dharmakaya. The Sambhogakaya Buddha is the form, originally non-existent but now existent, conveniently cultivating and producing, the meaning of repaying the cause and conditions is manifested, so it is particularly called Sambhogakaya. The Nirmāṇakāya Buddha is the function, the transformation follows sentient beings, the meaning of transformation and accomplishment is manifested, so it is particularly called Nirmāṇakāya. The names and meanings are like this.
In the second section, distinguish their essence and form. The Buddha's merits are immeasurable, and it is difficult to discuss them with fixed theories. Now, according to the meaning, we distinguish them by increasing the number. In general, there is only one Buddha, which is the one Buddha Jewel among the Three Jewels (Triratna, Three Jewels). Or it can be divided into two, and there are two ways to say two. One is to divide the Nirmāṇakāya and Dharmakaya into two. The form with good marks born in the royal palace is called Nirmāṇakāya. The merits of the five qualities such as precepts, samadhi, and wisdom are called Dharmakaya. The second is that the True Body and the Response Body are different, and they are divided into two. The merits possessed by oneself are called the True Body, and what is manifested according to the teachings is called the Response Body. The True Body is the body of the Dharma Gate, and the Response Body is the body shared with sentient beings in the world. These two statements are like the previous chapter on Nirvana.
中具廣分別。今略辨之法門身者。如世陰陽五行等法。亦如一切眾生體識。心雖是有而無一相。雖無一相而實有之。共世身者。隨化所現同世色像。或時似天。或復似人。如是一切。雖現眾相。而無一實。雖無一實。無所不為。如涅槃說。如來非天非不天非人非不人。如是等比是其義也。又復平等法門之身。形無所在。無所不在。無所在故。菩提無處。以無處故。德滿法界。故花嚴云。無一塵處而無佛身。以德滿故。諸根相好皆遍法界。如海十相。亦如虛空。無礙不動。一一充遍。於是義中。用眼為門。眼遍法界。諸根相好及佛剎土一切眾生。莫不皆悉一眼中現。如是一切。共世身者。形有所在。以所在故。化別彼此。諸根相好。各有分限。或分為三。三有兩門。一開真合應。以說三種。二開應合真。以說三種。開真合應以說三者。如上所列。真中分二。法之與報。應以為一。故說三種。於此門中四義分別。一分其相別。二約色心非色心等三義分別。第三約就五陰分別。第四約就六根分別。言分相者。此之三佛義通大小。大小既殊。所說亦異。小乘法中宣說。如來事識為體。於事識中。戒定慧等五品功德。說為法身。王宮所生相好之形。名為報身。如來獼猴鹿馬等。化說為應身。若就大乘破相門中宣說。如來七識為體
【現代漢語翻譯】 現代漢語譯本： 其中具有廣泛的區別。現在簡略地辨析一下法門身（Dharmadhatu body）的含義。比如世間的陰陽五行等法則，也像一切眾生的體識一樣，心雖然存在卻沒有一個固定的相狀。雖然沒有一個固定的相狀，但它確實存在。共世身（body in common with the world）隨著所教化對象的不同而顯現出不同的世間色相，有時像天人，有時又像凡人，像這樣的一切，雖然顯現出各種各樣的相狀，卻沒有一個是真實的。雖然沒有一個是真實的，但它卻無所不能。就像《涅槃經》（Nirvana Sutra）所說，如來（Tathagata）非天非非天，非人非非人，像這樣的比喻就是這個意思。還有平等法門之身（body of the Dharma-door of equality），它的形體無處不在，又無處存在。因為它無處存在，所以菩提（Bodhi）沒有固定的處所。因為沒有固定的處所，所以它的功德充滿整個法界（Dharmadhatu）。所以《華嚴經》（Avatamsaka Sutra）說，沒有一粒微塵之處沒有佛身。因為功德圓滿，所以諸根的相好都遍佈法界，就像大海的十種相狀，也像虛空一樣，沒有阻礙，沒有動搖，每一個都充滿一切。在這個意義中，以眼根為門徑，眼睛遍佈法界，諸根的相好以及佛剎國土的一切眾生，沒有不在一眼中顯現的。像這樣的一切，共世身（body in common with the world）的形體有固定的處所，因為有固定的處所，所以教化有所區別。諸根的相好，各有分限。或者分為三身，三身有兩種門徑。一是開真合應，用來解說三種身。二是開應合真，用來解說三種身。開真合應用來解說三種身，就像上面所列舉的，真身中又分為法身和報身兩種，應身則合為一體，所以說三種身。在這個門徑中，有四種意義需要分別。一是區分它們的相狀差別。二是根據色心、非色心等三種意義來分別。三是根據五陰來分別。四是根據六根來分別。說到區分相狀，這三種佛的意義貫通大小乘。大小乘既然不同，所說的內容也不同。小乘佛法中宣說，如來以事識為本體，在事識中，戒定慧等五種功德，被稱為法身。在王宮出生的具有相好的形體，被稱為報身。如來顯現為獼猴、鹿、馬等化身，被稱為應身。如果就大乘破相門中宣說，如來以七識為本體。
【English Translation】 English version: Among them, there are broad distinctions. Now, let's briefly discuss the meaning of Dharmadhatu body. For example, the laws of Yin-Yang and the Five Elements in the world are like the body and consciousness of all sentient beings. Although the mind exists, it does not have a fixed form. Although it does not have a fixed form, it truly exists. The body in common with the world manifests different worldly forms according to the objects being taught. Sometimes it resembles a Deva (god), and sometimes it resembles an ordinary person. Like this, although it manifests various forms, none of them are real. Although none of them are real, it is capable of everything. Just as the Nirvana Sutra says, the Tathagata is neither a Deva nor not a Deva, neither a human nor not a human. Such analogies are the meaning of this. Furthermore, the body of the Dharma-door of equality has no fixed location, yet it is everywhere. Because it has no fixed location, Bodhi has no fixed place. Because it has no fixed place, its virtues fill the entire Dharmadhatu. Therefore, the Avatamsaka Sutra says, there is not a single dust particle where the Buddha's body is not present. Because its virtues are complete, the characteristics of the sense organs all pervade the Dharmadhatu, like the ten aspects of the ocean, and like empty space, unobstructed and unmoving, each filling everything. In this meaning, using the eye-faculty as a gateway, the eye pervades the Dharmadhatu, and the characteristics of the sense organs, as well as the Buddha-lands and all sentient beings, all appear in one eye. Like all of this, the body in common with the world has a fixed location. Because it has a fixed location, the teachings are differentiated. The characteristics of the sense organs each have their limits. Or they are divided into three bodies, and the three bodies have two gateways. One is 'opening the true and combining with the responsive', to explain the three bodies. The other is 'opening the responsive and combining with the true', to explain the three bodies. 'Opening the true and combining with the responsive' to explain the three bodies, as listed above, the true body is divided into the Dharma body and the Reward body, while the responsive body is combined into one, so it is said to be three bodies. In this gateway, there are four meanings to be distinguished. First, distinguish the differences in their characteristics. Second, distinguish according to the three meanings of form and mind, non-form and non-mind, etc. Third, distinguish according to the five skandhas. Fourth, distinguish according to the six sense organs. Speaking of distinguishing characteristics, the meaning of these three Buddhas pervades both the Mahayana and Hinayana. Since the Mahayana and Hinayana are different, what is said is also different. In the Hinayana Dharma, it is proclaimed that the Tathagata takes the cognitive consciousness as its essence. Within the cognitive consciousness, the five merits of precepts, concentration, and wisdom are called the Dharma body. The form with auspicious marks born in the royal palace is called the Reward body. The transformations of the Tathagata into monkeys, deer, horses, etc., are called the Response body. If, according to the Mahayana's doctrine of breaking through appearances, it is proclaimed that the Tathagata takes the seven consciousnesses as its essence.
。于中宣說破相空理。以為法佛。法實非佛。是佛體性。是佛境界。能生佛智。相從名佛。七識緣智照空之解。說為報佛。空智為主。諸德悉是。丈六等化。名為應佛。此之一門。隨人且說論無文。經雖不說。準依小乘。隨化推立理亦無傷。若據大乘顯實門中宣說。如來真識為體。據佛以論。真識之外。更無餘識可為佛。故唯識論言。諸佛如來所行之處。唯有藏識更無餘識。無餘識故。三佛皆用真識為體。真識之心。本隱今顯。說為法身。即此真心。為緣熏發。諸功德生。說為報佛。地經宣說莊嚴具譬。正顯此義。如來藏中真實緣起法門之力。起種種化。說為應佛。如涅槃說。大般涅槃。能建大義。種種現化。即其義也。分相如是(此一門竟)。
次就色心非色心等三義分別。法佛體中備具三義。法身色根相好光明。是其色法。此義云何。如涅槃說。佛性是色可以眼。見彼色顯了為法身色。又涅槃說。念法之義。非色斷色。而亦是色。非陰斷陰。而亦是陰。非入斷入。而亦是入。非界斷界。而亦是界。諸佛菩薩所遊行處。常恒不變。此等顯了為法身色。又涅槃說。光明者即是涅槃常住。不從因緣。云何問其因緣。如是一切。亦有因緣。因滅無明。獲得熾然三菩提燈。以是因緣有是因緣。有是光明。如此光明當知
【現代漢語翻譯】 現代漢語譯本： 其中宣講破除表相、體悟空性的道理，將其作為法佛（Dharma-buddha，體現佛法的佛）。然而，法本身並非佛，而是佛的體性，是佛的境界，能夠產生佛的智慧。表相依附於名號而被稱為佛。以第七識緣取智慧，照見空性的理解，稱之為報佛（Sambhogakaya-buddha，受用身佛）。以空性的智慧為主導，具備各種功德。丈六金身等化現，名為應佛（Nirmanakaya-buddha，應化身佛）。這一宗門，是隨順人們的理解而說的，論書中沒有明確的文字。經典雖然沒有明確說明，但可以參照小乘佛教，隨順化現而推立，在道理上也沒有損害。如果依據大乘佛教顯現真實的宗門來宣講，如來的真識作為本體。依據佛的層面來論述，在真識之外，沒有其他的識可以作為佛。所以《唯識論》說：『諸佛如來所行之處，唯有藏識，更無餘識。』因為沒有其他的識，所以三佛都以真識作為本體。真識之心，本來隱藏，現在顯現，稱為法身。即是這個真心，作為因緣熏習引發，各種功德產生，稱為報佛。《地經》宣講莊嚴具的譬喻，正是爲了顯明這個意義。如來藏中真實緣起法門的力量，生起種種化現，稱為應佛。如《涅槃經》所說：『大般涅槃，能夠建立大義，種種現化。』就是這個意思。三身的區分表相就是這樣（這一宗門結束）。
其次，就色、心、非色心等三種意義來分別。法佛的本體中具備這三種意義。法身的色根、相好、光明，是其色法。這個意義是什麼呢？如《涅槃經》所說：『佛性是色，可以用眼睛看見，那個色顯現就是法身色。』又《涅槃經》說：『念法的意義，不是斷絕色，而是也是色；不是斷絕陰，而是也是陰；不是斷絕入，而是也是入；不是斷絕界，而是也是界。諸佛菩薩所行之處，常恒不變。』這些顯現就是法身色。又《涅槃經》說：『光明就是涅槃常住，不從因緣而來。為什麼問它的因緣呢？像這樣的一切，也有因緣。因為滅除了無明，獲得了熾燃的三菩提燈。因為這個因緣，所以有這個因緣，所以有這個光明。』像這樣的光明應當知道
【English Translation】 English version: Herein, it proclaims the principle of breaking through appearances and realizing emptiness, regarding it as the Dharma-buddha (Dharma-buddha, the Buddha embodying the Dharma). However, the Dharma itself is not the Buddha, but rather the nature of the Buddha, the realm of the Buddha, capable of generating the wisdom of the Buddha. Appearances are named Buddha based on their association with the name. The understanding of the seventh consciousness grasping wisdom and illuminating emptiness is called the Sambhogakaya-buddha (Sambhogakaya-buddha, the reward body Buddha). Taking emptiness-wisdom as the primary aspect, possessing all virtues. The manifestations such as the sixteen-foot golden body are called the Nirmanakaya-buddha (Nirmanakaya-buddha, the transformation body Buddha). This school of thought is spoken according to people's understanding, and there is no explicit text in the treatises. Although the scriptures do not explicitly state it, it can be referred to the Hinayana, and there is no harm in establishing it according to the transformation. If, according to the Mahayana's school of revealing reality, it is proclaimed that the Tathagata's true consciousness is the body. According to the Buddha's perspective, there is no other consciousness outside of the true consciousness that can be the Buddha. Therefore, the Vijnaptimatrata-siddhi says: 'The place where all Buddhas and Tathagatas go is only the Alaya-consciousness, and there is no other consciousness.' Because there is no other consciousness, all three Buddhas use true consciousness as their body. The mind of true consciousness, originally hidden, is now revealed, and is called the Dharmakaya. This very true mind, as a condition for karmic influence, gives rise to all kinds of merits, and is called the Sambhogakaya. The Dasabhumika Sutra proclaims the metaphor of adornments, which is precisely to clarify this meaning. The power of the true dependent origination Dharma-door in the Tathagatagarbha gives rise to all kinds of transformations, and is called the Nirmanakaya. As the Nirvana Sutra says: 'The Great Nirvana is capable of establishing great meaning, and manifesting all kinds of transformations.' That is the meaning. The division of appearances is like this (this school of thought ends).
Next, regarding the three meanings of form, mind, and neither form nor mind, the Dharmakaya-buddha's body possesses these three meanings. The Dharmakaya's sense organs, auspicious marks, and light are its form. What is this meaning? As the Nirvana Sutra says: 'Buddha-nature is form, which can be seen with the eyes, and that form that appears is the Dharmakaya's form.' Also, the Nirvana Sutra says: 'The meaning of contemplating the Dharma is not cutting off form, but it is also form; not cutting off skandhas, but it is also skandhas; not cutting off ayatanas, but it is also ayatanas; not cutting off dhatus, but it is also dhatus. The place where all Buddhas and Bodhisattvas go is constant and unchanging.' These manifestations are the Dharmakaya's form. Also, the Nirvana Sutra says: 'Light is Nirvana, which is permanent and does not come from conditions. Why ask about its conditions? Everything like this also has conditions. Because ignorance is extinguished, the blazing lamp of Bodhi is obtained. Because of this condition, there is this condition, so there is this light.' Such light should be known
。亦是法身色也。諸根相好類亦同爾。真識之心。從緣顯了。說為智慧三昧行等。是其心法。真如之空。絕離一切心等相。是其非色非心之法。以非色故。維摩說言。不觀色。不觀色如。不觀色性。不取色有。名不觀色。不取色無。名不觀如。不取色法非有無義。名不觀性。又涅槃云。入于無色大般涅槃當知。亦是非色義也。以非心故。維摩說言。不觀受想行識。不觀受想行識如。不觀受想行識性。義同前解。又地經說。自體本空智自空故當知。亦是非心義也。有人宣說。法體之體唯一空理。都非色心。如涅槃說。教空得實。云何唯空。又如經說。如來之藏是真識心。復言。佛性體性是色。彼法顯了說為法身。云何說言都無色心。有人復言。法佛之體。唯色與心。一向非空。設言空者。但無他相。而體實有。如地經說。自體本空云何非空。又論釋言。自體空者智自空故。云何說言唯無他相。又楞伽云。如來藏中過恒沙法。一切皆依法無我說。彼法顯了說為法身。云何不空。又復如彼起信論說。有人問言。如來藏中具一切法。便謂色心各有自體。對破此執。說一切法依真如說。真如猶是空之別稱。彼法顯了說為法身。云何不空。法佛如是。報佛之體具三義。相好之身是其色法。彼相如何。分別有三。一依法說。如來報身
【現代漢語翻譯】 這也是法身（Dharmakāya）的色（Rūpa）相。諸根（Indriya）、相好（Lakṣaṇa）等也與此相同。真識（Vijñāna）之心，從因緣而顯現，被稱為智慧（Prajñā）、三昧（Samādhi）、行（Karma）等，這是它的心法（Citta-dharma）。真如（Tathatā）之空（Śūnyatā），超越一切心等相，這是它的非色非心之法。 因為非色（Arūpa）的緣故，《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說：『不觀色，不觀色如（Tathatā），不觀色性（Svabhāva），不取色有，名為不觀色；不取色無，名為不觀如；不取色法非有無義，名為不觀性。』又《涅槃經》（Nirvāṇa Sūtra）說：『入于無色大般涅槃（Mahāparinirvāṇa），當知也是非色之義。』因為非心的緣故，《維摩詰經》說：『不觀受（Vedanā）、想（Saṃjñā）、行（Saṃskāra）、識（Vijñāna），不觀受想行識如，不觀受想行識性。』意義與前相同。又《地經》（Daśabhūmika Sūtra）說：『自體本空，智自空故，當知也是非心之義。』 有人宣說，法體（Dharma-dhātu）的體性唯一是空理，完全不是色心。如《涅槃經》所說：『教空得實。』為何唯空？又如經所說：『如來之藏（Tathāgatagarbha）是真識心。』又說：『佛性（Buddhatā）的體性是色。』這些法顯現了，說是法身，為何說完全沒有色心？ 有人又說，法佛（Dharma-buddha）的體性，唯有色與心，一向不是空。假設說空，只是沒有其他的相，而體性是真實存在的。如《地經》說：『自體本空，為何非空？』又論（Śāstra）解釋說：『自體空者，智自空故。』為何說唯無他相？又《楞伽經》（Laṅkāvatāra Sūtra）說：『如來藏中過恒河沙數法，一切都依法無我（Anātman）說。』這些法顯現了，說是法身，為何不空？ 又如《起信論》（Awakening of Faith in the Mahāyāna）所說，有人問：『如來藏中具足一切法，』就認為色心各有自體。爲了破除這種執著，說一切法依真如而說，真如還是空的別稱。這些法顯現了，說是法身，為何不空？法佛是這樣，報佛（Saṃbhogakāya）的體性具足三種意義。相好之身是它的色法。這些相如何？分別有三種。一是依法說，如來報身。
【English Translation】 This is also the Rūpa (form) of the Dharmakāya (body of the Dharma). The Indriya (faculties), Lakṣaṇa (marks and characteristics), and other qualities are also the same. The Vijñāna (consciousness) mind of true knowledge manifests from conditions and is called Prajñā (wisdom), Samādhi (concentration), Karma (action), etc. This is its Citta-dharma (mind-dharma). The Śūnyatā (emptiness) of Tathatā (suchness) transcends all aspects of mind, etc. This is its Dharma that is neither Rūpa nor Citta. Because it is Arūpa (formless), the Vimalakīrti Nirdeśa Sūtra says: 'Not observing Rūpa, not observing the Tathatā of Rūpa, not observing the Svabhāva (nature) of Rūpa, not grasping the existence of Rūpa is called not observing Rūpa; not grasping the non-existence of Rūpa is called not observing Tathatā; not grasping the meaning of the Dharma of Rūpa as neither existent nor non-existent is called not observing Svabhāva.' Furthermore, the Nirvāṇa Sūtra says: 'Entering the Mahāparinirvāṇa (great complete Nirvāṇa) of formlessness, know that this is also the meaning of non-Rūpa.' Because it is not Citta (mind), the Vimalakīrti Nirdeśa Sūtra says: 'Not observing Vedanā (feeling), Saṃjñā (perception), Saṃskāra (volition), Vijñāna (consciousness), not observing the Tathatā of Vedanā, Saṃjñā, Saṃskāra, Vijñāna, not observing the Svabhāva of Vedanā, Saṃjñā, Saṃskāra, Vijñāna.' The meaning is the same as before. Furthermore, the Daśabhūmika Sūtra says: 'The self-nature is originally empty, and the wisdom itself is empty, so know that this is also the meaning of non-Citta.' Some people proclaim that the nature of the Dharma-dhātu (Dharma-realm) is only the principle of emptiness, and it is completely not Rūpa or Citta. As the Nirvāṇa Sūtra says: 'Teaching emptiness obtains reality.' Why only emptiness? Furthermore, as the Sūtra says: 'The Tathāgatagarbha (womb of the Tathāgata) is the mind of true knowledge.' It also says: 'The nature of Buddhatā (Buddha-nature) is Rūpa.' These Dharmas manifest and are said to be the Dharmakāya, so why say that there is completely no Rūpa or Citta? Some people also say that the nature of the Dharma-buddha is only Rūpa and Citta, and it is always not empty. Supposing it is said to be empty, it only lacks other characteristics, but the nature is truly existent. As the Daśabhūmika Sūtra says: 'The self-nature is originally empty, so why is it not empty?' Furthermore, the Śāstra (treatise) explains: 'The self-nature is empty because the wisdom itself is empty.' Why say that it only lacks other characteristics? Furthermore, the Laṅkāvatāra Sūtra says: 'In the Tathāgatagarbha, there are Dharmas more numerous than the sands of the Ganges, and all are taught according to Anātman (no-self).' These Dharmas manifest and are said to be the Dharmakāya, so why is it not empty? Furthermore, as the Awakening of Faith in the Mahāyāna says, someone asks: 'The Tathāgatagarbha is complete with all Dharmas,' and then they think that Rūpa and Citta each have their own self-nature. In order to refute this attachment, it is said that all Dharmas are taught according to Tathatā, and Tathatā is still another name for emptiness. These Dharmas manifest and are said to be the Dharmakāya, so why is it not empty? The Dharma-buddha is like this, and the nature of the Saṃbhogakāya (enjoyment body) is complete with three meanings. The body of marks and characteristics is its Rūpa-dharma. What are these marks like? There are three types. First, according to the Dharma, the Saṃbhogakāya of the Tathāgata.
諸根相好光明音聲。與彼平等法門身同妙寂。雖相虛融無礙。還似陰陽五行之法。如涅槃說。月愛光明。是光無限。非冷非熱。非青非黃。非赤非白。無有邊際。其光既然。諸根相好及佛音聲一切同爾。此色微妙唯佛獨見。故涅槃經。明金剛身。妙絕眾相圓備諸義。唯有如來乃知是義。餘人不及。二約應辨。如花嚴說。于佛應身。一一相處。各有無量百千相海。名字不同。作用各異。雜有是相。而不可見。如梵天王頂上寶珠有而叵見。此之相好。地上菩薩。漸能見之。三隨應說。應化所現。諸根相好。光明音聲。體即是報。以從過去凈業生故。此即是佛福德莊嚴。故涅槃云。福莊嚴者。有為有漏有礙非常。是凡人法。即其義也。此報粗相。地前亦見。問曰。何故有此三異。由因別故。因別如何。修有三種。一隨事修得第三報。良以修時隨有可見。是故得報。隨有可見。又本修時。隨有益物。二舍相修破有入空。得第二報。良以修時所有諸行。依空以成無相可見。得報還爾。無相可見。又復修時。依空成德。廣多無盡。得報還爾。廣多無盡。三依實修。息妄契真。得第一報。良以修時無念無緣。得報還爾。無相離緣。又復修時行合法界虛融無礙。得報還爾。身滿法界虛融無礙。又復修時常而不動。得報還爾。常而不動。
【現代漢語翻譯】 現代漢語譯本 諸根的相好光明和音聲，與佛的平等法門之身同樣微妙寂靜。雖然這些相貌相互融合，沒有阻礙，但仍然類似於陰陽五行的法則。如同《涅槃經》（Nirvana Sutra）所說，月愛的光明，是無限的光明，非冷非熱，非青非黃，非赤非白，沒有邊際。它的光明既然如此，諸根的相好以及佛的音聲也完全一樣。這種微妙的色相只有佛才能見到。所以《涅槃經》闡明金剛身（Vajra body），精妙絕倫，超越一切表象，圓滿具備各種意義，只有如來（Tathagata）才能理解其中的含義，其他人無法企及。 第二，從應身（Nirmanakaya）的角度來辨析。如《華嚴經》（Avatamsaka Sutra）所說，在佛的應身中，每一個相貌之處，都有無量百千的相海，名字不同，作用各異，其中夾雜著各種相，但卻不可見。如同梵天王（Brahma）頭頂上的寶珠，存在卻難以看見。這種相好，地上菩薩（Bodhisattva）逐漸能夠見到。 第三，隨順根器而說。應化身（Transformation Body）所顯現的諸根相好、光明音聲，其本體就是報身（Reward Body），因為是從過去所修的清凈業而生。這就是佛的福德莊嚴。所以《涅槃經》說，福德莊嚴是有為、有漏、有礙、無常的，是凡夫的法則，就是這個意思。這種報身的粗顯相貌，在初地菩薩（the first Bhumi Bodhisattva）之前也能見到。 問：為什麼會有這三種差異？ 答：由於因地不同。因地如何不同？修習有三種： 第一種是隨事修習而得到的第三種報身。因為修習時，隨著所修的事相有可見的形象，所以得到的報身也隨之有可見的形象。並且，在根本修習時，隨著所修的事相有利益眾生的作用。 第二種是捨棄表相，修習破除有相而入于空性，從而得到第二種報身。因為修習時，所有的行為都依空性而成就，沒有可見的表相，所以得到的報身也是如此，沒有可見的表相。而且，修習時，依空性成就功德，廣大眾多，沒有窮盡，得到的報身也是如此，廣大眾多，沒有窮盡。 第三種是依于實相（Reality）而修習，止息妄念，契合真如（Suchness），從而得到第一種報身。因為修習時，沒有念頭，沒有攀緣，所以得到的報身也是如此，沒有表相，遠離攀緣。而且，修習時，行為與法界（Dharmadhatu）相合，虛空融合，沒有阻礙，所以得到的報身也是如此，身滿法界，虛空融合，沒有阻礙。而且，修習時，常住而不動搖，所以得到的報身也是如此，常住而不動搖。
【English Translation】 English version The auspicious marks, radiance, and voice of all the senses are as wonderfully tranquil as the body of the Buddha's Dharma-door of equality. Although these appearances interpenetrate and are unobstructed, they still resemble the laws of Yin-Yang and the Five Elements. As the Nirvana Sutra states, the light of Moon-Love is infinite, neither cold nor hot, neither blue nor yellow, neither red nor white, without boundaries. Since its light is such, the auspicious marks of all the senses and the Buddha's voice are entirely the same. This subtle form is seen only by the Buddha. Therefore, the Nirvana Sutra clarifies the Vajra body (indestructible body), exquisitely surpassing all appearances, perfectly possessing all meanings, which only the Tathagata (Buddha) can understand, and others cannot reach. Secondly, discern from the perspective of the Nirmanakaya (Transformation Body). As the Avatamsaka Sutra says, in each aspect of the Buddha's Nirmanakaya, there are countless hundreds of thousands of oceans of marks, with different names and different functions, mixed with various appearances, yet invisible. Like the jewel on the crown of Brahma (King of Gods), it exists but is difficult to see. These auspicious marks, Bodhisattvas (enlightenment being) on the ground gradually become able to see. Thirdly, speak according to the capacity of beings. The auspicious marks, radiance, and voice of all the senses manifested by the Transformation Body are essentially the Reward Body (Sambhogakaya), because they arise from the pure karma cultivated in the past. This is the Buddha's adornment of merit and virtue. Therefore, the Nirvana Sutra says that the adornment of merit and virtue is conditioned, defiled, obstructed, and impermanent, which is the law of ordinary people, that is the meaning. This coarse appearance of the Reward Body can also be seen before the first Bhumi (stage of enlightenment). Question: Why are there these three differences? Answer: Because the causes are different. How are the causes different? There are three types of cultivation: The first is the third type of Reward Body obtained through cultivating according to phenomena. Because during cultivation, the phenomena being cultivated have visible forms, the Reward Body obtained also has visible forms. Moreover, during the fundamental cultivation, the phenomena being cultivated have the effect of benefiting beings. The second is to abandon appearances, cultivate to break through existence and enter emptiness, thereby obtaining the second type of Reward Body. Because during cultivation, all actions are accomplished based on emptiness, without visible appearances, the Reward Body obtained is also like this, without visible appearances. Moreover, during cultivation, merit and virtue are accomplished based on emptiness, vast and numerous without end, the Reward Body obtained is also like this, vast and numerous without end. The third is to cultivate based on Reality, ceasing delusion and aligning with Suchness, thereby obtaining the first type of Reward Body. Because during cultivation, there is no thought, no clinging, the Reward Body obtained is also like this, without appearance, free from clinging. Moreover, during cultivation, actions are in accordance with the Dharmadhatu (realm of reality), space interpenetrates, without obstruction, the Reward Body obtained is also like this, the body fills the Dharmadhatu, space interpenetrates, without obstruction. Moreover, during cultivation, it is constant and unmoving, the Reward Body obtained is also like this, constant and unmoving.
報身隨因有此三別。報土亦然。宜復深記。色法如是。智慧三昧解脫行等。是其心法。數滅涅槃。是其非色非心之法。問曰。數滅是涅槃門。云何名佛。釋言。分相涅槃非佛。攝相言之。涅槃是佛。故花嚴中說。涅槃佛永滅度故。應佛體中亦具三義。所觀色形。是其色法。應化修成智慧行等。是其心法。五陰所成假名行人。名非色心。又如毗曇。隨化命根亦非色心(此二門竟)。
次第三門。五陰分別。色受想行識。是其五也。法佛體中。備具五陰。如涅槃說。色是佛性。乃至受想行識是性。彼性顯了說為法身五陰法也。又涅槃說。色是無常。因滅是色。獲得涅槃常住之色。受想行識。亦復如是。乃至色者。是不寂靜。因滅是色。獲得涅槃寂靜之色。受想行識。亦復如是。此等亦是法身五陰。雖說有色。但離色法。猶如比丘無作戒法不可事取。余亦如是。問曰。經說入于無色大般涅槃。云何宣說法身有色。釋言。經說入于無色大般涅槃者。無于凡下虛偽之色。非無真色。故涅槃云。真解脫者。亦空不空。言其空者。謂無生死二十五有。言不空者。謂有善色常樂我凈。又彼經說。二乘解脫名為非色。諸佛解脫。名之為色。故知。諸佛法身有色。問曰。經說大般涅槃。但有寂樂而無受樂。云何宣說法身有受。此前釋
【現代漢語翻譯】 現代漢語譯本：報身隨著因的不同，有這三種區別。報土也是這樣。應該再次深刻記住。色法就是這樣。智慧、三昧、解脫、行為等等，是它的心法。數滅、涅槃，是非色非心之法。問：數滅是涅槃之門，為什麼說是佛呢？答：分相的涅槃不是佛。從攝相來說，涅槃就是佛。所以《華嚴經》中說，涅槃佛永遠滅度。應身的佛體中也具備這三種意義。所觀察的色形，是它的色法。應化身修成的智慧、行為等等，是它的心法。五陰所成的假名行人，名為非色非心。又如《毗曇》，隨化身的命根也不是色心（這兩個門到此結束）。 其次是第三門，五陰的分別。色、受、想、行、識，是這五種。法佛的佛體中，具備五陰。如《涅槃經》所說，色是佛性，乃至受、想、行、識是佛性。這個佛性顯現出來就說是法身五陰法。又《涅槃經》說，色是無常的，因為滅了色，獲得涅槃常住之色。受、想、行、識，也是這樣。乃至色是不寂靜的，因為滅了色，獲得涅槃寂靜之色。受、想、行、識，也是這樣。這些也是法身的五陰。雖然說有色，但是離開了色法，猶如比丘的無作戒法不可捉摸。其餘的也是這樣。問：經中說進入無色大般涅槃，為什麼宣說法身有色呢？答：經中說進入無色大般涅槃，是沒有凡夫低劣虛偽之色，不是沒有真色。所以《涅槃經》說，真正的解脫，也是空也不空。說它是空，是說沒有生死二十五有。說它不空，是說有善色、常樂我凈。又那部經說，二乘的解脫名為非色，諸佛的解脫，名之為色。所以知道，諸佛的法身有色。問：經中說大般涅槃，只有寂靜的快樂而沒有感受的快樂，為什麼宣說法身有受呢？這之前已經解釋過了。
【English Translation】 English version: The Reward Body (報身, Bàoshēn) has these three distinctions according to its causes. The Reward Land (報土, Bàotǔ) is also the same. It should be deeply remembered again. Such is the nature of form (色法, Sèfǎ). Wisdom (智慧, Zhìhuì), Samadhi (三昧, Sānmèi), Liberation (解脫, Jiětuō), conduct (行, Xíng), and so on, are its mental dharmas (心法, xīnfǎ). Cessation of Number (數滅, Shùmiè) and Nirvana (涅槃, Nièpán) are dharmas that are neither form nor mind. Question: Cessation of Number is the gate to Nirvana, why is it called Buddha? Answer: Nirvana in its differentiated aspect is not Buddha. Speaking from its unified aspect, Nirvana is Buddha. Therefore, the Flower Garland Sutra (花嚴經, Huāyán jīng) says that the Nirvana Buddha is eternally extinguished. The Transformation Body (應身, Yìngshēn) of the Buddha also embodies these three meanings. The observed form and shape are its form dharmas. The wisdom and conduct cultivated by the Transformation Body are its mental dharmas. The nominally existent person (行人, Xíngrén) formed by the Five Skandhas (五陰, Wǔyīn) is called neither form nor mind. Furthermore, according to the Abhidharma (毗曇, Pítán), the life-force (命根, mìnggēn) of the Transformation Body is also neither form nor mind (these two doors are now complete). Next is the third door, the differentiation of the Five Skandhas. Form (色, Sè), Feeling (受, Shòu), Perception (想, Xiǎng), Volition (行, Xíng), and Consciousness (識, Shí) are these five. The Dharma Body (法佛, Fǎfó) of the Buddha fully possesses the Five Skandhas. As the Nirvana Sutra (涅槃經, Nièpán jīng) says, 'Form is Buddha-nature (佛性, Fóxìng),' and so on, 'Feeling, Perception, Volition, and Consciousness are Buddha-nature.' This Buddha-nature manifested is called the Dharma Body's Five Skandha dharmas. Furthermore, the Nirvana Sutra says, 'Form is impermanent; because of the cessation of form, one obtains the permanent form of Nirvana. Feeling, Perception, Volition, and Consciousness are also the same.' And so on, 'Form is not tranquil; because of the cessation of form, one obtains the tranquil form of Nirvana. Feeling, Perception, Volition, and Consciousness are also the same.' These are also the Five Skandhas of the Dharma Body. Although it is said to have form, it is apart from form dharmas, like the non-active precepts (無作戒法, Wúzuò jièfǎ) of a Bhikkhu (比丘, Bǐqiū) which cannot be grasped. The rest are also the same. Question: The Sutra says to enter the Great Nirvana without Form (無色大般涅槃, Wúsè dà bān nièpán), why do you proclaim that the Dharma Body has form? Answer: The Sutra says to enter the Great Nirvana without Form, which means without the inferior and false form of ordinary beings, not that there is no true form. Therefore, the Nirvana Sutra says, 'True liberation is both empty and not empty.' Saying it is empty means there is no birth and death, no twenty-five realms of existence (二十五有, Èrshíwǔ yǒu). Saying it is not empty means there are good forms, permanence, bliss, self, and purity (常樂我凈, Cháng lè wǒ jìng). Furthermore, that Sutra says that the liberation of the Two Vehicles (二乘, Èrshèng) is called 'without form,' while the liberation of the Buddhas is called 'with form.' Therefore, it is known that the Dharma Body of the Buddhas has form. Question: The Sutra says that the Great Nirvana only has tranquil bliss and no feeling of bliss, why do you proclaim that the Dharma Body has feeling? This has been explained before.
。無其凡下分別之受。非無平等納法之受。故說有之。是義云何。受有二種。一納受法相應納法在心。二受境界違順等事。名之為受。謂苦樂等。樂受之心受于境順。苦受之心。受于境違。舍受之心。受于境界不違不順。諸佛如來。但有初門。而無第二。第二故名無受樂。有初門故名有受陰。問曰。諸佛分別想滅。云何有想。釋言。諸佛妄想心滅。非無明凈了法之想。明達一切諸法相故。行之與識類前可解。法佛如是。報應二佛。具足五陰義在可知(此三門竟)。
次就六根分別三佛。眼耳鼻舌身意是六。法佛體中。備具六根。如地持說。性種性者。六入殊勝展轉相續無始法爾。名性種性。彼六至果。即名法身眼耳等根。又如經說。眾生身中。具如來眼如來耳等。如模中像。彼性顯了說為如來眼耳等根。雖說有之。不可相取。當知。悉是法門義異。彼有何用。以是緣起眼法門故。出生者盡報應眼根。如依陰陽五行之法出生造作一切世事。如眼既然。余根亦爾。報佛六根。粗同法身。有而無相。無相而有。應佛六根義在可知。上來一門。開真合應。以說三種。開應合真而說三者。如彼七卷金光明說。彼中有一三身之品。專論此義。名字是何。一真身佛。二應身佛。三化身佛。前法與報合為真身。名為合身。前應身
【現代漢語翻譯】 現代漢語譯本：沒有凡夫俗子的分別感受，但並非沒有平等地接受佛法的感受，所以說有感受。這是什麼意思呢？感受有兩種：一是接受與佛法相應的法，使佛法存於心中；二是感受與境界相符或相悖等事，這被稱為感受，例如苦、樂等。感受快樂的心，是接受與境界相符的事；感受痛苦的心，是接受與境界相悖的事；舍受的心，是接受與境界不相符也不相悖的事。諸佛如來只有第一種，而沒有第二種。因為沒有第二種，所以說沒有感受快樂。因為有第一種，所以說有受陰（skandha）。 問：諸佛的分別念已經滅除，為什麼還有想呢？ 答：諸佛的妄想心已經滅除，但並非沒有明凈地瞭解佛法的想。因為能明瞭通達一切諸法的相狀。行和識與前面的解釋類似，可以理解。法身佛是這樣，報身佛和應身佛具足五陰（pañca-skandha），其中的含義可以推知。（關於三身（trikāya）的討論到此結束） 接下來就六根（ṣaḍ-indriya）來分別三佛（trikāya）。眼、耳、鼻、舌、身、意是六根。法身佛的體性中，具備六根。如《地持經》（Bodhisattvabhūmi）所說：『自性種性，是六入（ṣaḍ-āyatana）殊勝，輾轉相續，無始以來就是如此。』這被稱為自性種性。這六根到了果位，就稱為法身的眼、耳等根。又如經中所說：『眾生的身中，具有如來的眼、如來的耳等，如同模子中的像。』這種自性顯現出來，就稱為如來的眼、耳等根。雖然說有這些，但不能執著于相。應當知道，這些都是佛法的方便之門，意義不同。這些有什麼用呢？因為這是緣起（pratītyasamutpāda）的眼法門，由此出生者是窮盡報應的眼根，如同依靠陰陽五行的法則出生造作一切世事一樣。眼根是這樣，其餘的根也是如此。報身佛的六根，粗略地與法身相似，有而無相，無相而有。應身佛的六根，其中的含義可以推知。以上是一種方式，開顯真如而合於應化，以此來說三種佛身。開顯應化而合於真如來說三種佛身，如同第七卷《金光明經》（Suvarṇaprabhāsa Sūtra）所說。其中有一品名為《三身品》，專門討論這個意義。名字是什麼呢？一是真身佛，二是應身佛，三是化身佛。前面的法身和報身合為真身，稱為合身。前面的應身
【English Translation】 English version: There is no reception of distinctions of ordinary people, but there is no reception of equally accepting the Dharma. Therefore, it is said to have reception. What is the meaning of this? There are two kinds of reception: first, receiving the Dharma that corresponds to the Dharma, so that the Dharma resides in the mind; second, receiving matters such as agreement or disagreement with the realm, which is called reception, such as suffering and joy. The mind that receives joy receives what agrees with the realm; the mind that receives suffering receives what disagrees with the realm; the mind of equanimity receives what neither agrees nor disagrees with the realm. The Buddhas and Tathagatas only have the first kind, but not the second. Because there is no second kind, it is said that there is no reception of joy. Because there is the first kind, it is said that there is the skandha of reception. Question: The Buddhas' discriminating thoughts have already been extinguished, so why is there still thought? Answer: The Buddhas' deluded minds have been extinguished, but it is not that there is no clear and pure thought of understanding the Dharma. Because they can clearly understand the characteristics of all Dharmas. Action and consciousness are similar to the previous explanations and can be understood. This is the case for the Dharmakaya Buddha; the Sambhogakaya Buddha and Nirmanakaya Buddha possess the five skandhas (pañca-skandha), the meaning of which can be inferred. (The discussion on the three bodies (trikāya) ends here.) Next, the three bodies (trikāya) will be distinguished based on the six sense organs (ṣaḍ-indriya). Eye, ear, nose, tongue, body, and mind are the six sense organs. The Dharmakaya Buddha's essence possesses the six sense organs. As stated in the Bodhisattvabhūmi Sutra: 'The inherent nature is that the six entrances (ṣaḍ-āyatana) are superior, continuously succeeding each other, and have been so since the beginningless past.' This is called inherent nature. When these six sense organs reach the fruition, they are called the Dharmakaya's eye, ear, etc. Also, as stated in the sutra: 'In the bodies of sentient beings, there are the Tathagata's eye, the Tathagata's ear, etc., like images in a mold.' This inherent nature manifests and is called the Tathagata's eye, ear, etc. Although it is said that these exist, one should not cling to the appearance. It should be understood that these are all expedient means of the Dharma, with different meanings. What is the use of these? Because this is the Dharma gate of the eye arising from dependent origination (pratītyasamutpāda), from which the eye root that exhausts retribution arises, just as all worldly affairs are created and made based on the laws of yin-yang and the five elements. The eye root is like this, and so are the other roots. The Sambhogakaya Buddha's six sense organs are roughly similar to the Dharmakaya, existing without form, and formless yet existing. The meaning of the Nirmanakaya Buddha's six sense organs can be inferred. The above is one method, revealing the true nature and uniting with the manifested, using this to speak of the three bodies of Buddha. Revealing the manifested and uniting with the true nature to speak of the three bodies of Buddha, as stated in the seventh volume of the Suvarṇaprabhāsa Sūtra. There is a chapter called 'The Three Bodies Chapter' which specifically discusses this meaning. What are the names? First, the True Body Buddha; second, the Response Body Buddha; third, the Transformation Body Buddha. The preceding Dharmakaya and Sambhogakaya are combined into the True Body, called the Combined Body. The preceding Nirmanakaya
中。開分二種。應之與化。名為開應。相狀如何。于中分別。曲有四門。一分其相。二明立所以。三約諸佛以辨三身。第四約就涅槃辨之。言分相者。此之三佛義釋有二。一準依涅槃。法報兩佛名為真身。王宮所生道樹現成。說為應身。依此應身。出生無量無邊化佛。名為化身。故涅槃中。如來欲令眾生望滿足。于其身上一一毛孔。化無量佛。受大眾供。即是化身。釋迦自受純陀之供。即是應身。偈中所說。如來常住。即是真身。二依金光明。法報兩佛是其真身。隨化眾生。示現佛身。相好具足。威光殊勝。悉名應身。此即向前應化兩佛。入此門中同名應身。佛隨眾生現種種形。或人或天或龍或鬼。如是一切。同世色像。不為佛形。名為化身。此三身中真身為本。依真起應。依應起化。如依煩惱而起業行依業受報。分相如是(此二門竟)。
次第二門。明立所以。今此且依金光明經所辨論之。以四種義故立三身。一起因不同。二治障有異。三所凈差別。四隨化有殊。起因不同立三身者。如彼經說。如來昔在修行地中。愿為眾生修種種行。彼行滿足。得至究竟自在之地。能隨眾生多種。辨了現種種形。故立化身。彼經復說。佛昔在因。愿為眾生演說真諦通達生死涅槃一味。趣求佛身。又為眾生怖畏如來無邊佛法。
【現代漢語翻譯】 現代漢語譯本： 中。開分二種：應身與化身。名為開應。相狀如何？于中分別，略有四門：一、分析其相狀；二、闡明設立的原因；三、依據諸佛辨別三身；四、依據涅槃辨別三身。 關於分析相狀，這三佛的意義解釋有兩種：一、依據《涅槃經》，法身佛（Dharmakaya Buddha）和報身佛（Sambhogakaya Buddha）稱為真身。在王宮出生，在菩提樹下成就，被稱為應身佛（Nirmanakaya Buddha）。依據此應身佛，出生無量無邊的化身佛，稱為化身佛。所以《涅槃經》中說，如來爲了讓眾生願望滿足，在其身上每一個毛孔，化出無量佛，接受大眾供養，這就是化身佛。釋迦牟尼佛（Sakyamuni Buddha）親自接受純陀（Cunda）的供養，就是應身佛。偈頌中所說，如來常住，就是真身佛。 二、依據《金光明經》，法身佛和報身佛是真身佛。隨著所教化的眾生，示現佛身，相好具足，威光殊勝，都稱為應身佛。這也就是前面所說的應身佛和化身佛，在此處都歸為應身佛。佛隨著眾生示現種種形象，或者人，或者天，或者龍，或者鬼，像這樣的一切，同於世間的色像，不視為佛的形象，稱為化身佛。這三身中，真身為根本，依據真身而起應身，依據應身而起化身，就像依據煩惱而起業行，依據業而受報。相狀的分析就是這樣（以上兩種解釋）。 其次是第二門，闡明設立的原因。現在暫且依據《金光明經》所辨別的內容來論述。因為四種原因而設立三身：一、生起的原因不同；二、對治的障礙不同；三、所凈化的對象不同；四、隨順教化的對象不同。 生起的原因不同而設立三身，如《金光明經》所說，如來過去在修行的時候，發願為眾生修種種行，那些修行圓滿，達到究竟自在的境界，能夠隨著眾生的不同，辨別並示現種種形象，所以設立化身佛。該經又說，佛過去在因地時，發願為眾生演說真諦，通達生死涅槃同一真味，趣求佛身，又因為眾生怖畏如來無邊佛法。
【English Translation】 English version: In. Opening is divided into two types: Response Body (Nirmanakaya) and Transformation Body (化身). This is called 'Opening Response'. What are their characteristics? Let's differentiate them. There are roughly four aspects: 1. Analyzing their characteristics; 2. Explaining the reasons for their establishment; 3. Differentiating the Three Bodies based on the Buddhas; 4. Differentiating them based on Nirvana. Regarding the analysis of characteristics, there are two interpretations of the meaning of these Three Bodies: 1. According to the Nirvana Sutra, the Dharmakaya Buddha (法身佛) and the Sambhogakaya Buddha (報身佛) are called the True Body. Being born in the palace and attaining enlightenment under the Bodhi tree is called the Response Body (應身佛). Based on this Response Body, countless Transformation Bodies are born, called Transformation Buddhas. Therefore, the Nirvana Sutra says that the Tathagata, in order to fulfill the wishes of sentient beings, transforms countless Buddhas from every pore on his body to receive offerings from the masses. This is the Transformation Body. Sakyamuni Buddha (釋迦牟尼佛) personally receiving the offering from Cunda (純陀) is the Response Body. The verse says that the Tathagata is eternal, which is the True Body. 2. According to the Suvarnaprabhasa Sutra (金光明經), the Dharmakaya Buddha and the Sambhogakaya Buddha are the True Body. Manifesting the Buddha body according to the sentient beings being taught, with complete marks and characteristics, and extraordinary majestic light, are all called the Response Body. This is the Response Body and Transformation Body mentioned earlier, which are both classified as the Response Body here. The Buddha manifests various forms according to sentient beings, such as humans, devas, dragons, or ghosts. All of these are the same as worldly forms and are not regarded as the form of the Buddha, and are called the Transformation Body. Among these Three Bodies, the True Body is the foundation. The Response Body arises based on the True Body, and the Transformation Body arises based on the Response Body, just as karmic actions arise based on afflictions, and retribution is received based on karma. This is the analysis of characteristics (end of the two explanations). Next is the second aspect, explaining the reasons for their establishment. Now, let's temporarily discuss it based on the distinctions made in the Suvarnaprabhasa Sutra. The Three Bodies are established for four reasons: 1. Different causes of arising; 2. Different obstacles to be overcome; 3. Different objects to be purified; 4. Different objects to be taught. The Three Bodies are established because of different causes of arising. As the Suvarnaprabhasa Sutra says, the Tathagata made vows to cultivate various practices for sentient beings in the past during his practice. Those practices were perfected, and he reached the state of ultimate freedom, able to discern and manifest various forms according to the differences of sentient beings. Therefore, the Transformation Body is established. The sutra also says that the Buddha made a vow in the past, in the causal stage, to expound the true meaning for sentient beings, to understand that birth and death and Nirvana are of the same true taste, to seek the Buddha body, and also because sentient beings fear the Buddha's boundless Dharma.
求佛一種相好之形。而利益之。彼行滿足。能為眾生示現佛身。演說真諦。而度脫之。故立應身。又佛因中自修諸行。斷諸煩惱。具一切善。息除妄想。趣求實際。彼行滿足。得如實果。故立真身。其真身者。謂如如法及如如智。其如如法。即是法身。如如智者。即是報身。此是第一起因不同故立三身。治障異者。如彼經說。一切凡夫三相所縛不得三身。翻對彼相故立三身。言三相者。一分別相。所謂煩惱妄分別心。障佛真身。斷除彼故得佛真身。二依他起相。所謂諸業依煩惱起。以此罪業。障佛如來相好之果。斷除彼故得佛應身。三成就相。謂依前業成就苦報。以此苦報定礙之形。障佛如來無障礙化。斷除彼故得佛化身。又經復言。一切凡夫有三種心。不得三身。翻對彼故建立三身。言三心者。一起事心。所謂四住所起煩惱。此惑粗強能起業事。名起事心。障佛化身。菩薩修習伏結之道。伏除此心。故得化身。二依本心。謂四住地依無明起。名依本心。障佛應身。菩薩修習斷結之道。斷除此心。故得應身。三根本心。謂無明地。與彼四住煩惱為本。故名本心。障佛真身。菩薩修習勝拔之道。滅此本心。故得真身。此是第二治障不同故立三身。所凈別者。如彼經說。如如法性極清凈故。攝受法身。此名真心。為法身矣
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，佛會示現各種相好之形。當菩薩的修行圓滿時，就能為眾生示現佛身，宣說真諦，從而度脫他們。因此設立應身（Nirmanakaya，化身）。此外，佛在因地修行時，會修習各種善行，斷除各種煩惱，具足一切善法，止息妄想，追求真如實際。當這些修行圓滿時，就能獲得如實的果報。因此設立真身（Dharmakaya，法身）。這真身，指的是如如法（Tathata-dharma，真如法）和如如智（Tathata-jnana，真如智）。如如法即是法身（Dharmakaya，法身），如如智即是報身（Sambhogakaya，報身）。這是第一種因為起因不同而設立三身（Trikaya，三身）的說法。 第二種說法是，爲了對治障礙的不同而設立三身。正如經中所說，一切凡夫被三種相所束縛，所以不能證得三身。爲了翻轉對治這些相，所以設立三身。這三種相是：一、分別相（Vikalpa-lakshana，分別相），也就是煩惱妄分別心，它會障礙佛的真身。斷除這種分別相，就能證得佛的真身。二、依他起相（Paratantra-lakshana，依他起相），也就是各種業依煩惱而生起。這些罪業會障礙佛如來的相好之果。斷除這些罪業，就能證得佛的應身。三、成就相（Parinispanna-lakshana，圓成實相），也就是依前面的業成就苦報。這種苦報和固定的障礙之形，會障礙佛如來的無障礙化現。斷除這種苦報，就能證得佛的化身。 經中又說，一切凡夫有三種心，所以不能證得三身。爲了翻轉對治這些心，所以建立三身。這三種心是：一、起事心（Kriya-citta，起事心），也就是四住所（catuh-sthana，四住地）生起的煩惱。這種惑粗猛強盛，能生起業事，所以叫做起事心。它會障礙佛的化身。菩薩修習伏結之道，伏除這種心，就能證得化身。二、依本心（Asraya-citta，依本心），也就是四住地依無明而生起，叫做依本心。它會障礙佛的應身。菩薩修習斷結之道，斷除這種心，就能證得應身。三、根本心（Mula-citta，根本心），也就是無明地（avidya-bhumi，無明地），它與四住煩惱為根本，所以叫做根本心。它會障礙佛的真身。菩薩修習勝拔之道，滅除這種本心，就能證得真身。這是第二種因為對治障礙的不同而設立三身的說法。 第三種說法是，因為所凈化的對象不同而設立三身。正如經中所說，如如法性（Tathata-dharmata，真如法性）極其清凈，所以能攝受法身。這叫做真心（satya-citta，真心），是法身。
【English Translation】 English version For the benefit of sentient beings, Buddhas manifest various forms endowed with auspicious marks and qualities. When a Bodhisattva's practice is complete, they can manifest the body of a Buddha, expound the true Dharma, and liberate beings. Therefore, the Nirmanakaya (Transformation Body) is established. Furthermore, when a Buddha is in the stage of practice, they cultivate various virtuous deeds, sever all afflictions, possess all good qualities, cease delusional thoughts, and pursue true reality. When these practices are complete, they can attain the true and real result. Therefore, the Dharmakaya (Truth Body) is established. This Dharmakaya refers to Tathata-dharma (Suchness-dharma) and Tathata-jnana (Suchness-wisdom). Tathata-dharma is the Dharmakaya, and Tathata-jnana is the Sambhogakaya (Enjoyment Body). This is the first explanation for establishing the Trikaya (Three Bodies) based on different causes. The second explanation is that the Trikaya are established to counteract different obstacles. As stated in the sutras, all ordinary beings are bound by three characteristics and therefore cannot attain the Three Bodies. To reverse and counteract these characteristics, the Three Bodies are established. These three characteristics are: 1. Vikalpa-lakshana (Discrimination Characteristic), which is the mind of afflictions and delusional discrimination. It obstructs the Dharmakaya of the Buddha. By severing this discrimination characteristic, one can attain the Dharmakaya of the Buddha. 2. Paratantra-lakshana (Dependent Origination Characteristic), which is the various karmas arising from afflictions. These sinful karmas obstruct the auspicious marks and qualities of the Buddha Tathagata. By severing these sinful karmas, one can attain the Nirmanakaya of the Buddha. 3. Parinispanna-lakshana (Perfected Characteristic), which is the suffering retribution resulting from previous karmas. This suffering retribution and fixed form of obstruction obstruct the unobstructed manifestations of the Buddha Tathagata. By severing this suffering retribution, one can attain the Transformation Body of the Buddha. The sutras also state that all ordinary beings have three types of minds and therefore cannot attain the Three Bodies. To reverse and counteract these minds, the Three Bodies are established. These three minds are: 1. Kriya-citta (Action Mind), which is the afflictions arising from the catuh-sthana (Four Abodes). This delusion is coarse and strong and can generate karmic actions, so it is called the Action Mind. It obstructs the Transformation Body of the Buddha. Bodhisattvas cultivate the path of subduing the knots of affliction, and by subduing this mind, they can attain the Transformation Body. 2. Asraya-citta (Foundation Mind), which is the Four Abodes arising from ignorance, and is called the Foundation Mind. It obstructs the Sambhogakaya of the Buddha. Bodhisattvas cultivate the path of severing the knots of affliction, and by severing this mind, they can attain the Sambhogakaya. 3. Mula-citta (Root Mind), which is the ground of ignorance (avidya-bhumi), and is the root of the Four Abodes of affliction, so it is called the Root Mind. It obstructs the Dharmakaya of the Buddha. Bodhisattvas cultivate the path of surpassing and uprooting, and by extinguishing this Root Mind, they can attain the Dharmakaya. This is the second explanation for establishing the Three Bodies based on different ways of counteracting obstacles. The third explanation is that the Three Bodies are established because of the different objects to be purified. As stated in the sutras, Tathata-dharmata (Suchness-dharma-nature) is extremely pure, so it can embrace the Dharmakaya. This is called the satya-citta (True Mind), and it is the Dharmakaya.
。如如智慧極清凈故。攝受應身。依真起用。故說智凈攝受應身。以三昧門極清凈故。攝受化身。依定起用。故三昧凈攝受化身。此是第三所凈不同故立三身。隨化不同立三身者。如彼經說。佛隨眾生多種意故示現化身。此為凡夫。佛隨弟子一種意故示現應身。此為聲聞。聲聞弟子同求見佛名為一意。佛隨此意唯現佛身。說之為應。隨諸菩薩破相心故。顯示真身。以佛真身遮一切相。非執相境。不同應身。其唯一相。不同化身現種種相。菩薩不取一異等相。故為顯之。此是第四隨化不同。故立三身。上來四門。合為第二明其建立三身所以(此二門竟)。
次約諸佛以辨三身。如彼經說。其化身者與佛同事。同諸如來變化之事。其應身者與佛同。意同諸佛如來顯揚佛法化益之意。其真身者與佛同體。一切諸佛。以如如法如如之智而為體故(此三門竟)。
次約涅槃以辨三身。如彼經說。涅槃有二。一是有餘。隨化現滅。二是無餘。實證體寂。依前二身宣說有餘。依后真身宣說無餘涅槃經。又經宣說。依前二身。常隨世間不住無餘。依后真身。常寂離相不住有餘。三身如是。或增說四。四有三門。一開真合應以說四種。二開應合真。三真應俱開。開真合應以說四者。如楞伽說。一應化佛。二功德佛。三智慧佛
【現代漢語翻譯】 現代漢語譯本 如如智慧極其清凈的緣故，攝受應身（為度化特定對像而示現的佛身）。依循真如而起作用，所以說智慧清凈攝受應身。因為三昧（禪定）之門極其清凈的緣故，攝受化身（為度化不同眾生而示現的佛身）。依循禪定而起作用，所以說三昧清凈攝受化身。這是第三個方面，所凈化的對象不同，所以建立三身。隨所化對像不同而建立三身，就像那部經所說，佛陀隨著眾生多種多樣的心意而示現化身，這是爲了凡夫。佛陀隨著弟子們同一種心意而示現應身，這是爲了聲聞（聽聞佛陀教誨而證悟的修行者）。聲聞弟子們共同尋求見佛，名為一種心意，佛陀隨著這種心意只示現佛身，稱之為應身。隨著諸位菩薩破除對相的執著的心，顯示真身（佛陀的法身，體現真如本性的身）。因為佛陀的真身遮蔽一切相，不是執著于相的境界，不同於應身只有一種相，也不同於化身顯現種種相。菩薩不執取一異等相，所以爲了他們而顯示真身。這是第四個方面，隨所化對像不同，所以建立三身。以上四個方面，合起來是第二部分，說明建立三身的原因（以上兩部分結束）。 接下來從諸佛的角度來辨析三身。就像那部經所說，化身與佛陀做同樣的事情，即與諸位如來（佛陀的稱號）做變化的事情。應身與佛陀同心，即與諸佛如來一樣，弘揚佛法，教化利益眾生。真身與佛陀同體，一切諸佛，以如如法（不生不滅的真如之法）和如如之智（契合真如之智）作為本體（以上三部分結束）。 接下來從涅槃（寂滅）的角度來辨析三身。就像那部經所說，涅槃有兩種，一種是有餘涅槃（證得涅槃但仍有殘餘煩惱），隨著所化對像而示現滅度；另一種是無餘涅槃（徹底滅盡煩惱，迴歸真如），實際證悟到本體的寂靜。依據前兩種身（應身和化身）宣說有餘涅槃，依據后一種真身宣說無餘涅槃。《涅槃經》又宣說，依據前兩種身，常常隨著世間而不停留在無餘涅槃，依據后一種真身，常常寂靜離相而不停留在有餘涅槃。三身是這樣。或者增加而說四身，四身有三種說法。一是分開真身，合併應身來說四種；二是分開應身，合併真身；三是真身和應身都分開。分開真身，合併應身來說四種，就像《楞伽經》所說，一是應化佛，二是功德佛，三是智慧佛
【English Translation】 English version Because the Suchness-wisdom is extremely pure, it embraces the Nirmāṇakāya (the body of transformation, manifested to liberate beings). Relying on Suchness to arise and function, hence it is said that pure wisdom embraces the Nirmāṇakāya. Because the gate of Samādhi (meditative absorption) is extremely pure, it embraces the Saṃbhogakāya (the body of enjoyment, manifested to teach Bodhisattvas). Relying on Samādhi to arise and function, hence it is said that pure Samādhi embraces the Saṃbhogakāya. This is the third aspect, the objects purified are different, hence the establishment of the Trikāya (three bodies of the Buddha). The establishment of the Trikāya according to the different beings to be transformed, as that sutra says, the Buddha manifests the Nirmāṇakāya according to the various intentions of sentient beings, this is for ordinary people. The Buddha manifests the Saṃbhogakāya according to the single intention of the disciples, this is for Śrāvakas (hearers, disciples who attain enlightenment by hearing the Buddha's teachings). The Śrāvaka disciples commonly seek to see the Buddha, called a single intention, the Buddha manifests only the Buddha-body according to this intention, called the Saṃbhogakāya. According to the minds of the Bodhisattvas who break through the attachment to appearances, the Dharmakāya (the body of truth, embodying the true nature of reality) is revealed. Because the Buddha's Dharmakāya obscures all appearances, it is not an object of attachment to appearances, unlike the Saṃbhogakāya which has only one appearance, and unlike the Nirmāṇakāya which manifests various appearances. Bodhisattvas do not grasp at the appearances of oneness or difference, etc., hence it is revealed for them. This is the fourth aspect, according to the different beings to be transformed, hence the establishment of the Trikāya. The above four aspects, combined, are the second part, explaining the reason for establishing the Trikāya (the end of these two parts). Next, from the perspective of all Buddhas, the Trikāya are distinguished. As that sutra says, the Nirmāṇakāya does the same things as the Buddha, that is, the same things as all the Tathāgatas (another name for the Buddha) do in terms of transformation. The Saṃbhogakāya has the same intention as the Buddha, that is, like all the Buddhas and Tathāgatas, it propagates the Dharma and teaches and benefits sentient beings. The Dharmakāya is of the same essence as the Buddha, all Buddhas, with Suchness-Dharma (the Dharma of Suchness, which is neither born nor dies) and Suchness-wisdom (wisdom that accords with Suchness) as their essence (the end of these three parts). Next, from the perspective of Nirvāṇa (extinction), the Trikāya are distinguished. As that sutra says, there are two kinds of Nirvāṇa, one is Nirvāṇa with remainder (attaining Nirvāṇa but still having residual afflictions), manifesting extinction according to the beings to be transformed; the other is Nirvāṇa without remainder (completely extinguishing afflictions and returning to Suchness), actually realizing the stillness of the essence. Based on the first two bodies (Saṃbhogakāya and Nirmāṇakāya), Nirvāṇa with remainder is proclaimed, based on the latter Dharmakāya, Nirvāṇa without remainder is proclaimed. The Nirvāṇa Sutra also proclaims that, based on the first two bodies, it always follows the world and does not abide in Nirvāṇa without remainder, based on the latter Dharmakāya, it is always still and detached from appearances and does not abide in Nirvāṇa with remainder. The Trikāya are like this. Or, adding to it, four bodies are spoken of, there are three ways of speaking of four bodies. One is to separate the Dharmakāya and combine the Saṃbhogakāya to speak of four kinds; two is to separate the Saṃbhogakāya and combine the Dharmakāya; three is to separate both the Dharmakāya and the Saṃbhogakāya. Separating the Dharmakāya and combining the Saṃbhogakāya to speak of four kinds, as the Laṅkāvatāra Sūtra says, one is the Nirmāṇa-Buddha, two is the Merit-Buddha, three is the Wisdom-Buddha.
。四如如佛。故彼經言。云何應化佛。云何功德佛。云何智慧佛。云何如如佛。四中初一是佛應身。后三真身。以應為一。真分為三。是故名為開真合應。就真三中。功德智慧是佛報身。報德雖多。要唯福智。福名功德。智名智慧。如如一種。是佛法身。勝鬘經中。亦有此相。彼云。如來妙色身等。是佛應身。復言如來色無盡者。是功德身。智慧亦然是智慧身。一切法常是法性身。此是第一開真合應以說四種。開應合真而說四者。如彼七卷金光明說。一化身非應。如來為物。等示現一切龍鬼等。不為佛身。名化非應。又經說言。佛涅槃后。以願力故。遺身益物。此亦是其化身非應。二應身非化。經自釋言。謂地前身地前菩薩所見佛身。乃從三昧法門中現。非是人天六道所攝。以是義故。名應非化。三亦應亦化。謂諸聲聞所見佛身。彼見如來相好之形隨道成佛。故名為應。見佛在於人中受生相同人類故名為化。四非應非化。謂佛真身。此四身中。前三是應。后一是真。由應為三故名開應。由真為一故名合真。復有四種。開應合真。亦得說四。一真身佛。謂法與報。二應身佛。王宮所生道樹現成。三化身佛。依于應身示現無量無邊化佛。四化身非佛。謂示一切龍鬼等形。攝末從本。是佛所為通亦是佛。是亦第二開應合真以
【現代漢語翻譯】 四如如佛（四種如如的佛）。所以《彼經》說：『什麼叫做應化佛？什麼叫做功德佛？什麼叫做智慧佛？什麼叫做如如佛？』四種佛中，第一種是佛的應身，后三種是真身。將應身歸為一種，真身份為三種，所以叫做開真合應。就真身的三種來說，功德和智慧是佛的報身。報身的功德雖然很多，但主要在於福德和智慧。福德名為功德，智慧名為智慧。如如是一種，是佛的法身。《勝鬘經》中，也有類似的說法。經中說：『如來妙色身等』，是佛的應身。又說『如來色無盡者』，是功德身。智慧也是如此，是智慧身。『一切法常』是法性身。這是第一種開真合應，用來說明四種佛身。開應合真而說四種佛身，如《金光明經》第七卷所說：第一種是化身非應身。如來爲了眾生，示現一切龍、鬼等形象，不是爲了佛身，所以叫做化非應。經中又說：佛涅槃后，以願力故，留下遺身利益眾生，這也是化身非應身。第二種是應身非化身。經中自己解釋說：是指地前菩薩所見到的佛身，是從三昧法門中顯現出來的，不是人天六道所能攝受的。因為這個緣故，叫做應非化。第三種是亦應亦化。是指諸聲聞所見到的佛身。他們見到如來具有相好之形，隨道成佛，所以叫做應。見到佛在人間受生，與人類相同，所以叫做化。第四種是非應非化。是指佛的真身。這四種身中，前三種是應身，后一種是真身。因為應身份為三種，所以叫做開應。因為真身歸為一種，所以叫做合真。又有四種開應合真，也可以說四種佛身。第一種是真身佛，指法身和報身。第二種是應身佛，指在王宮出生，在菩提樹下成就的佛。第三種是化身佛，依于應身示現無量無邊的化佛。第四種是化身非佛，指示現一切龍、鬼等形象。從末端攝歸根本，是佛所為，普遍也是佛。這是第二種開應合真，用來說明四種佛身。
【English Translation】 Four Tathata Buddhas (four kinds of Suchness Buddhas). Therefore, 'That Sutra' says: 'What is called the Responsive Transformation Body Buddha (Ying Hua Fo)? What is called the Merit Buddha (Gong De Fo)? What is called the Wisdom Buddha (Zhi Hui Fo)? What is called the Suchness Buddha (Ru Ru Fo)?' Among the four types of Buddhas, the first is the Transformation Body (Yingshen) of the Buddha, and the latter three are the True Body (Zhenshen). Considering the Transformation Body as one and dividing the True Body into three, it is called 'Opening the True and Combining the Responsive'. Regarding the three aspects of the True Body, Merit and Wisdom are the Reward Body (Baoshen) of the Buddha. Although the merits of the Reward Body are numerous, they mainly consist of blessings and wisdom. Blessings are called Merit, and wisdom is called Wisdom. Suchness is one kind, and it is the Dharma Body (Fashen) of the Buddha. In the 'Śrīmālādevī Siṃhanāda Sūtra', there is also a similar statement. It says: 'The wonderful colored body of the Tathagata, etc.' is the Transformation Body of the Buddha. It also says, 'The inexhaustible color of the Tathagata' is the Merit Body. Wisdom is also the same; it is the Wisdom Body. 'All dharmas are constant' is the Dharma-nature Body. This is the first type of 'Opening the True and Combining the Responsive', used to explain the four types of Buddha bodies. To explain the four types of Buddha bodies by 'Opening the Responsive and Combining the True', as mentioned in the seventh volume of the 'Suvarṇaprabhāsa Sūtra': The first type is the Transformation Body that is not a Responsive Body. For the sake of sentient beings, the Tathagata manifests all forms of dragons, ghosts, etc., not for the sake of the Buddha's body, so it is called 'Transformation, not Responsive'. The sutra also says: After the Buddha's Nirvana, due to the power of vows, the remaining body is left to benefit sentient beings. This is also a Transformation Body that is not a Responsive Body. The second type is the Responsive Body that is not a Transformation Body. The sutra itself explains that it refers to the Buddha body seen by Bodhisattvas before reaching the Bhumi (stage), which appears from the Samadhi Dharma gate and cannot be encompassed by the realms of humans, devas, and the six paths. For this reason, it is called 'Responsive, not Transformation'. The third type is both Responsive and Transformation. It refers to the Buddha body seen by the Śrāvakas. They see the Tathagata with the forms of auspicious marks and become Buddhas following the path, so it is called 'Responsive'. Seeing the Buddha born in the human realm and being the same as humans, it is called 'Transformation'. The fourth type is neither Responsive nor Transformation. It refers to the True Body of the Buddha. Among these four bodies, the first three are Responsive Bodies, and the last one is the True Body. Because the Responsive Body is divided into three, it is called 'Opening the Responsive'. Because the True Body is considered as one, it is called 'Combining the True'. There are also four types of 'Opening the Responsive and Combining the True', and four types of Buddha bodies can also be described. The first type is the True Body Buddha, referring to the Dharma Body and the Reward Body. The second type is the Responsive Body Buddha, referring to the Buddha born in the royal palace and attaining enlightenment under the Bodhi tree. The third type is the Transformation Body Buddha, manifesting countless Transformation Buddhas based on the Responsive Body. The fourth type is the Transformation Body that is not a Buddha, referring to the manifestation of all forms of dragons, ghosts, etc. Gathering from the end to the root is what the Buddha does, and it is universally also the Buddha. This is the second type of 'Opening the Responsive and Combining the True', used to explain the four types of Buddha bodies.
說四種。真應俱開而說四者。真中分二。法之與報。義如上解。應中分二。應之與化。亦如上釋。又就應中更得分二。一是法應。謂從三昧法門力現。如涅槃說。大般涅槃。能建大義。金剛三昧種種悉為。如是一切。是其法應。二是報應。以本大悲大願力故。能隨眾生種種異現。此從如來報身而起名為報應。一真之中義分法報。一應之中。義別兩應。故合有四。或分為五。謂如來五陰之身。又戒定慧解脫知見五品功德。亦得說五。義如后釋。或分為六。前法佛中義別為二。一體顯佛。二緣顯佛。攝德從本。名為體顯。攝德從緣。名為緣顯。言體顯者。如來藏性。從本已來。有何從緣顯了之義。遇緣便顯。言緣顯者。曠修諸行。斷除垢染。凈於法界。體雖顯了。必藉于緣。緣雖能顯。必顯于體。此二體一隨義分二。前報佛中。義別亦二。一體作佛。二緣作佛。攝德從本。說為體作。如莊嚴具是金所作。攝德從緣。是其緣作。如莊嚴具工匠所作。體雖能作。作必藉緣。緣雖能作。作必依體。此二體一隨義分二。前應佛中義別亦二。一法應佛。二報應佛。義如上辨。攝用從本。應從法起。三昧法門之所起。故攝用從末。是從報起。大悲願力之所起故。法雖能起。必藉悲願。悲願等行。雖復能起。必依於法。此二體一隨義分二
【現代漢語翻譯】 說四種（四種佛身）。真身和應身都可再細分為二，所以說有四種。真身中又分法身（Dharmakaya）和報身（Sambhogakaya），含義如前文解釋。應身中又分應身（Nirmanakaya）和化身（化身），也如前文解釋。再就應身細分，又可分為兩種：一是法應身，指從三昧（Samadhi）法門的力量顯現，如《涅槃經》（Nirvana Sutra）所說，『大般涅槃，能建立大義，金剛三昧種種悉為』，像這樣的一切，都是法應身。二是報應身，以本有的大悲和大愿的力量，能隨眾生種種不同而顯現。這是從如來的報身而生起的，名為報應身。一真身中，意義上分法身和報身；一應身中，意義上區別為兩種應身。所以合起來有四種。 或者分為五種，指如來的五陰之身（五蘊，Skandha）。又或者指戒（Śīla）、定（Samadhi）、慧（Prajna）、解脫（Vimukti）、解脫知見（Vimukti-jnana-darsana）五種功德品類，也可以說成五種，含義如後文解釋。或者分為六種，前面的法佛（Dharmabuddha）中，意義上區別為二：一體顯佛，二緣顯佛。從本體攝取功德，名為體顯；從因緣攝取功德，名為緣顯。說到體顯，如來藏性（Tathagatagarbha），從本來就具有，有什麼從因緣顯現的意義呢？遇到因緣便顯現。說到緣顯，曠劫修行諸行，斷除垢染，清凈法界，本體雖然顯現，必須憑藉因緣；因緣雖然能顯現，必須顯現本體。這二者本體是一個，隨意義分為二。 前面的報佛（Sambhogabuddha）中，意義上也可分為二：一體作佛，二緣作佛。從本體攝取功德，說為體作，如莊嚴具是金子所作；從因緣攝取功德，是緣作，如莊嚴具是工匠所作。本體雖然能作，作必須憑藉因緣；因緣雖然能作，作必須依靠本體。這二者本體是一個，隨意義分為二。前面的應佛（Nirmanabuddha）中，意義上也可分為二：一法應佛，二報應佛，含義如前文辨析。從根本攝取作用，應從法身而起，是三昧法門所生起；從末端攝取作用，是從報身而起，是大悲願力所生起。法身雖然能生起，必須憑藉悲願；悲願等行，雖然能夠生起，必須依靠法身。這二者本體是一個，隨意義分為二。
【English Translation】 Speaking of four kinds (of Buddha bodies). Both the True Body and the Manifested Body can be further divided into two, hence the saying of four kinds. The True Body is further divided into Dharmakaya (法身, Dharma Body) and Sambhogakaya (報身, Reward Body), the meanings of which are as explained earlier. The Manifested Body is further divided into Nirmanakaya (應身, Transformation Body) and 化身 (incarnation), also as explained earlier. Further subdividing the Manifested Body, it can be divided into two types: one is the Dharma-Nirmanakaya, which refers to the manifestation from the power of Samadhi (三昧) Dharma-gate, as the Nirvana Sutra (涅槃經) says, 'Great Nirvana can establish great meaning, and all kinds of Vajra Samadhi are like this.' All of this is the Dharma-Nirmanakaya. The second is the Reward-Nirmanakaya, which, with the power of inherent great compassion and great vows, can manifest according to the various differences of sentient beings. This arises from the Reward Body of the Tathagata (如來) and is called Reward-Nirmanakaya. Within one True Body, in terms of meaning, there is the division of Dharmakaya and Sambhogakaya; within one Manifested Body, in terms of meaning, there is the distinction of two kinds of Manifested Bodies. Therefore, combined, there are four kinds. Or it can be divided into five kinds, referring to the five Skandhas (五陰) of the Tathagata. Or it can refer to the five qualities of Śīla (戒, Precepts), Samadhi (定, Concentration), Prajna (慧, Wisdom), Vimukti (解脫, Liberation), and Vimukti-jnana-darsana (解脫知見, Knowledge and Vision of Liberation), which can also be said to be five kinds, the meaning of which will be explained later. Or it can be divided into six kinds. In the preceding Dharma-Buddha (法佛), in terms of meaning, there is a distinction of two: one is the Body-Manifesting Buddha, and the other is the Condition-Manifesting Buddha. Taking virtues from the essence is called Body-Manifesting; taking virtues from conditions is called Condition-Manifesting. Speaking of Body-Manifesting, the Tathagatagarbha (如來藏性, Buddha-nature), has been inherent from the beginning. What is the meaning of manifesting from conditions? It manifests when encountering conditions. Speaking of Condition-Manifesting, cultivating various practices for eons, cutting off defilements, and purifying the Dharma-realm, although the essence is manifested, it must rely on conditions; although conditions can manifest, they must manifest the essence. These two are one in essence, divided into two according to meaning. In the preceding Reward-Buddha (報佛), in terms of meaning, it can also be divided into two: one is the Body-Creating Buddha, and the other is the Condition-Creating Buddha. Taking virtues from the essence is called Body-Creating, such as ornaments made of gold; taking virtues from conditions is Condition-Creating, such as ornaments made by craftsmen. Although the essence can create, creation must rely on conditions; although conditions can create, creation must rely on the essence. These two are one in essence, divided into two according to meaning. In the preceding Manifested-Buddha (應佛), in terms of meaning, it can also be divided into two: one is the Dharma-Nirmanakaya Buddha, and the other is the Reward-Nirmanakaya Buddha, the meanings of which have been analyzed earlier. Taking function from the root, manifestation arises from the Dharmakaya, which is produced by the Samadhi Dharma-gate; taking function from the end, it arises from the Sambhogakaya, which is produced by the power of great compassion and vows. Although the Dharmakaya can arise, it must rely on compassion and vows; although practices such as compassion and vows can arise, they must rely on the Dharmakaya. These two are one in essence, divided into two according to meaning.
。故合說六。亦得說七。向前六種。實從緣別。廢緣論實。無隱無顯。復以為一。通前說七。亦得分八。就前第七無隱顯中。義別有二。一就實通論。從本已來。實外無緣。緣既不有。知復約何說隱說顯。以無隱故本則非因。以無顯故今則非果。此則本來自性常凈無為法身。二息緣證實。無隱無顯。至佛返望。從本無緣。以無緣故。本則非隱。今非始顯。本時非隱。不可名因。今非始顯。不可名果。故涅槃中。讚歎如來獲得無因無果報法。此之一門。從因修得。乃至得時無因可從。故涅槃云。因世諦慈得第一義慈。第一義慈。不從因緣。余德悉爾。無隱顯中義別此二。故合成八。或得分十。如花嚴說。彼有兩文。大同小異。一處說言。一正覺佛。二者愿佛。三業報佛。四住持佛。五者化佛。六法界佛。七者心佛。八三昧佛。九者性佛。十如意佛。此直列名。更無解釋。一處復言。一無著佛。安住世間。成正覺故。此猶是前正覺佛也。二者愿佛。愿出生故。此即是前第二愿佛。三業報佛。言成就故。諸行皆成。且就一信。此即是前業報佛也。四住持佛。隨順世間不斷絕。故此即是前住持佛也。五涅槃佛。永滅度故。此一與前化佛小異。統而會之不捨大悲。大願力化。方得名為大涅槃義故。前化佛是。顯涅槃。六法界佛。
於一切處。無不至故。此與前同。七者心佛。善安住故。此亦同前。八三昧佛。成就無量恒沙功德。無所著故。此亦同前。九者性佛。善決定故。此亦同前。十如意佛。以普覆故亦同前。隨別廣分。亦可無量。今據一門且說三種。辨相如是。
次第三門。約時分別。時別有三。一是凡時。善趣已前。二是聖時。種性已上。亦此地前通名凡時。初地已上名為聖時。三是果時。在於后際。約此三時以辨三佛。就初釋中。先敘異說。次辨過非。后顯正義。異說如何。有人宣說。三佛之體悉是本有。何故如是。三佛皆悉就實而辨。據實佛論。本來無因。因本不有。如何待對。而令三佛偏在果時。設言在果。乃是世俗凡情所見。非正道理。又如經說。如來藏中具一切法。明知。三佛悉是本有。此是一論。有人復言。報應兩佛。生因所生。偏在果時。法佛之體。非生因生。一向本有。此是兩論。有人復言。三佛是果。偏在果時。因中設有。但可名性。不得名佛。此是三論。異說如是。次辨過非。初言三佛皆悉本有。是義不然。若言就實本來無因。欲令三佛悉本有者。本來無因。酬何名報。今若就實。本來無因。亦無眾生。隨何名應。此言文壞。何待多難。若言經說如來之藏具一切法令三本有。此言亦非。如勝鬘說。過恒沙法
【現代漢語翻譯】 現代漢語譯本： 『於一切處。無不至故。』（因為無處不到達）。這與前面相同。 『七者心佛。善安住故。』（第七是心佛，因為善於安住）。這也與前面相同。 『八三昧佛。成就無量恒沙功德。無所著故。』（第八是三昧佛，成就無量如恒河沙的功德，因為沒有執著）。這也與前面相同。 『九者性佛。善決定故。』（第九是性佛，因為善於決斷）。這也與前面相同。 『十如意佛。以普覆故亦同前。』（第十是如意佛，因為普遍覆蓋，也與前面相同）。 隨著不同的角度廣泛地劃分，也可以有無量種。現在根據一個方面，暫且說三種。辨別相狀是這樣。
其次是第三個門，從時間上分別。時間上的區別有三種：一是凡夫時，在善趣之前；二是聖者時，從種性以上，也包括初地之前，統稱為凡夫時，初地以上稱為聖者時；三是果時，在最後階段。根據這三種時間來辨別三種佛。就最初的解釋中，先敘述不同的說法，其次辨別過失和錯誤，最後闡明正確的意義。不同的說法是什麼呢？ 有人宣說，三種佛的本體都是本來就有的。為什麼這樣說呢？三種佛都是根據實相來辨別的。根據實佛的理論，本來沒有因。因本來就沒有，如何對待？而使得三種佛偏在果時？假設說在果時，那是世俗凡夫的情見，不是正確的道理。又如經書上說，如來藏中具足一切法。明明知道，三種佛都是本來就有的。這是一種論點。 有人又說，報佛和應佛，是生因所生，偏在果時。法佛的本體，不是生因所生，一向是本來就有的。這是兩種論點。 有人又說，三種佛是果，偏在果時。因中即使有，但可以稱為『性』，不能稱為『佛』。這是三種論點。不同的說法是這樣。 其次辨別過失和錯誤。最初說三種佛都是本來就有的，這個說法不對。如果說根據實相本來沒有因，想要讓三種佛都是本來就有的，本來沒有因，酬謝什麼而稱為『報』？現在如果根據實相，本來沒有因，也沒有眾生，隨順什麼而稱為『應』？這種說法文理不通，何必多加責難？ 如果說經書上說如來之藏具足一切法，使得三種佛本來就有的，這種說法也不對。如《勝鬘經》說，超過恒河沙數之法
【English Translation】 English version: 'In all places. Because there is nowhere it does not reach.' This is the same as before. 'Seventh is the Mind Buddha. Because of good abiding.' This is also the same as before. 'Eighth is the Samadhi Buddha. Accomplishing immeasurable Ganges-sand-like merits. Because of non-attachment.' This is also the same as before. 'Ninth is the Nature Buddha. Because of good determination.' This is also the same as before. 'Tenth is the Wish-fulfilling Buddha. Because of universal covering, it is also the same as before.' Depending on different perspectives and broad divisions, there can also be immeasurable kinds. Now, based on one aspect, let's temporarily talk about three kinds. Discriminating the characteristics is like this.
Next is the third gate, distinguishing based on time. There are three kinds of distinctions in time: first, the time of ordinary beings, before the good realms; second, the time of sages, from the stage of 'seed nature' (種性) and above, also including before the first ground (初地), collectively called the time of ordinary beings, from the first ground and above called the time of sages; third, the time of fruition, in the final stage. Based on these three times, distinguish the three bodies of Buddha. In the initial explanation, first narrate different views, then distinguish faults and errors, and finally clarify the correct meaning. What are the different views? Some people proclaim that the essence of the three bodies of Buddha are all originally existent. Why do they say this? The three bodies of Buddha are all distinguished based on reality. According to the theory of the Real Buddha, there is originally no cause. If there is originally no cause, how can we treat it? And make the three bodies of Buddha biased towards the time of fruition? Supposing it is in the time of fruition, that is the view of ordinary worldly beings, not the correct principle. Also, as the scriptures say, the Tathagatagarbha (如來藏) is complete with all dharmas. Clearly knowing, the three bodies of Buddha are all originally existent. This is one argument. Some people also say that the Reward Body Buddha (報佛) and the Manifestation Body Buddha (應佛) are born from causal conditions, biased towards the time of fruition. The essence of the Dharma Body Buddha (法佛) is not born from causal conditions, and has always been originally existent. These are two arguments. Some people also say that the three bodies of Buddha are the fruit, biased towards the time of fruition. Even if there is a 'nature' (性) in the cause, it can only be called 'nature', not 'Buddha'. These are three arguments. The different views are like this. Next, distinguish faults and errors. The initial statement that the three bodies of Buddha are all originally existent is incorrect. If you say that according to reality there is originally no cause, wanting to make the three bodies of Buddha all originally existent, if there is originally no cause, what is being rewarded to be called 'Reward'? Now, if according to reality, there is originally no cause, and there are no sentient beings, what is being conformed to be called 'Manifestation'? This statement is grammatically flawed, why add more difficulties? If you say that the scriptures say that the Tathagatagarbha is complete with all dharmas, making the three bodies of Buddha originally existent, this statement is also incorrect. As the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says, dharmas exceeding the sands of the Ganges
。隱時名藏。顯為法身。是則就彼法身法中。說具一切。何開報應。若使三佛皆悉本有。是則三佛皆了因顯。非生因生。如彼金剛般若中說。受持經功德于實名了因。亦為餘生因。彼論自解。于實了因望於法佛。為餘生因。望于報應。望于報應。既言生因。云何本有。又涅槃云。若說菩提是本有者。犯波羅夷。謗佛法僧。菩提猶是報應兩佛。云何本有。又涅槃中。廣就乳酪樹子等譬。破其本有。若便報應二佛本有。彼何所破。又涅槃云。本有今無。本無今有。三世有法。無有是處。若使報應二佛本有。云何得言本有今無本無今有三世有法無有是處。便有是處。云何而言無有是處。此之偈義。彼經具解。不得異釋。又涅槃中說四種性。或有佛性。闡提人有善根人無。謂闡提人有不善性。或有佛性。善根人有闡提人無。謂善根人有善根性。或有佛性。二人俱有。俱有理性。或有佛性。二人俱無。無某果性。若使報應二佛本有。云何得說二人俱無。二人俱無。經說難非。三佛本有。何須更立。報應本有。佛法大過。宜速舍離。無宜強立。此是一非。第二家說。法佛一種。一向本有。是亦不然。如勝鬘說。過恒沙法。隱時名藏。顯為法身。是則法身彰名在顯。那得本有。又法佛因。即是佛性。涅槃經言。眾生佛性。不名為佛。
【現代漢語翻譯】 現代漢語譯本：隱藏時稱為名藏（Mingzang，名稱隱藏），顯現時稱為法身（Fashen，Dharma Body）。這就是就法身之法中，說具足一切。為何要開立報身（Baoshen，Reward Body）和應身（Yingshen，Manifestation Body）？如果說三佛（Trikaya，Three Bodies of Buddha）都是本來就有的，那麼三佛都是了因（Hetu-pratyaya，Causal Condition）所顯現，不是生因（Janaka-hetu，Productive Cause）所生。如同《金剛般若經》（Vajra Prajna Paramita Sutra）中所說，受持經書的功德，對於實名（Shiming，Actual Name）來說是了因，也為其餘的生因。該論自己解釋說，對於實了因來說，相對於法佛（Dharmakaya，Dharma Body Buddha），是其餘的生因；相對於報身和應身，是生因。既然說是生因，怎麼能說是本來就有的呢？ 又《涅槃經》（Nirvana Sutra）說，如果說菩提（Bodhi，Enlightenment）是本來就有的，就犯了波羅夷（Parajika，Defeat），誹謗佛法僧（Buddha, Dharma, Sangha，Three Jewels）。菩提尚且是報身和應身兩佛所證得，怎麼能說是本來就有的呢？又《涅槃經》中，廣泛地用乳酪、樹子等譬喻，破斥本來就有的說法。如果說報身和應身二佛是本來就有的，那麼他所破斥的是什麼呢？又《涅槃經》說，本來有現在沒有，本來沒有現在有，三世（Three Times，Past, Present, Future）有法，沒有這樣的道理。如果說報身和應身二佛是本來就有的，怎麼能說本來有現在沒有，本來沒有現在有，三世有法沒有這樣的道理呢？那就有了這樣的道理，怎麼能說沒有這樣的道理呢？這個偈頌的意義，《涅槃經》中已經詳細解釋，不能用其他的解釋。 又《涅槃經》中說四種性（Four Natures）：或者有佛性（Buddha-nature），一闡提（Icchantika，Those who have cut off their roots of good）人有，善根人沒有，說的是一闡提人有不善的性質；或者有佛性，善根人有，一闡提人沒有，說的是善根人有善根的性質；或者有佛性，兩個人都有，都有理性；或者有佛性，兩個人都沒有，沒有某種果性。如果說報身和應身二佛是本來就有的，怎麼能說兩個人都沒有呢？兩個人都沒有，經書上已經說了，難以否定。三佛本來就有的說法，何須再立報身和應身本來就有的說法？這是佛法的大過失，應該儘快捨棄，不要勉強建立。這是一非。 第二家說，法佛只有一種，一向是本來就有的。這也是不對的。如《勝鬘經》（Srimala Sutra）所說，過恒河沙數之法，隱藏時稱為名藏，顯現時稱為法身。那麼法身彰顯名號在於顯現，怎麼能說是本來就有的呢？又法佛的因，就是佛性。《涅槃經》說，眾生的佛性，不能稱為佛。
【English Translation】 English version: When hidden, it is called Mingzang (Name Hidden); when manifested, it is called Dharmakaya (Dharma Body). This is to say that within the Dharma of the Dharmakaya, everything is complete. Why then establish the Sambhogakaya (Reward Body) and Nirmanakaya (Manifestation Body)? If all three Buddhas (Trikaya, Three Bodies of Buddha) are inherently existent, then all three Buddhas are manifested by Hetu-pratyaya (Causal Condition), not produced by Janaka-hetu (Productive Cause). As it is said in the Vajra Prajna Paramita Sutra (Diamond Sutra), the merit of upholding the sutra is a Hetu-pratyaya for the Shiming (Actual Name), and also a Janaka-hetu for the rest. The treatise itself explains that for the actual Hetu-pratyaya, in relation to the Dharmakaya (Dharma Body Buddha), it is the remaining Janaka-hetu; in relation to the Sambhogakaya and Nirmanakaya, it is the Janaka-hetu. Since it is said to be Janaka-hetu, how can it be inherently existent? Furthermore, the Nirvana Sutra says that if Bodhi (Enlightenment) is said to be inherently existent, one commits Parajika (Defeat), slandering the Buddha, Dharma, and Sangha (Three Jewels). Bodhi is still attained by the Sambhogakaya and Nirmanakaya, how can it be inherently existent? Moreover, the Nirvana Sutra extensively uses analogies such as milk, cheese, tree seeds, etc., to refute the notion of inherent existence. If the Sambhogakaya and Nirmanakaya are inherently existent, then what is he refuting? Furthermore, the Nirvana Sutra says, 'Originally existent, now non-existent; originally non-existent, now existent; there is no such thing as phenomena existing in the three times (Past, Present, Future).' If the Sambhogakaya and Nirmanakaya are inherently existent, how can it be said that 'Originally existent, now non-existent; originally non-existent, now existent; there is no such thing as phenomena existing in the three times'? Then there would be such a thing, how can it be said that there is no such thing? The meaning of this verse is explained in detail in the Nirvana Sutra, and cannot be interpreted differently. Furthermore, the Nirvana Sutra speaks of four natures (Four Natures): Some have Buddha-nature, Icchantikas (Those who have cut off their roots of good) have it, those with good roots do not, referring to the fact that Icchantikas have the nature of non-virtue; some have Buddha-nature, those with good roots have it, Icchantikas do not, referring to the fact that those with good roots have the nature of virtue; some have Buddha-nature, both have it, both have rationality; some have Buddha-nature, neither have it, lacking a certain fruit nature. If the Sambhogakaya and Nirmanakaya are inherently existent, how can it be said that neither have it? That neither have it has already been said in the sutras, and is difficult to deny. If the three Buddhas are inherently existent, why establish the inherent existence of the Sambhogakaya and Nirmanakaya? This is a great fault in the Buddha-dharma, and should be abandoned quickly, and not forcibly established. This is one error. The second school says that there is only one Dharmakaya, which is always inherently existent. This is also incorrect. As the Srimala Sutra says, 'The Dharmas exceeding the sands of the Ganges, when hidden, are called Mingzang; when manifested, are called Dharmakaya.' Then the Dharmakaya's manifestation of name lies in manifestation, how can it be said to be inherently existent? Furthermore, the cause of the Dharmakaya is Buddha-nature. The Nirvana Sutra says that the Buddha-nature of sentient beings cannot be called Buddha.
云何而言法佛本有。此是兩非。第三家說。三佛在果。因中定無。是亦不然。若言法佛一向本無。如維摩說。一切眾生即菩提相即涅槃相。涅槃亦云。大般涅槃。本自有之。非適今也。菩提涅槃。法佛別稱。菩提涅槃。既得本有。法佛云何一向本無。又如經說。眾生身中。具如來智如來眼等。何所乏少不名法佛。若言報應一向本無。是亦不然。如涅槃說。若有人問。是果子中有樹無耶。應正答言。亦有亦無。從子生樹故得名有。即未有樹故得言無。乳酪等譬。類亦同然。所說如是。若有人問。眾生身中有佛無邪。應正答言。亦有亦無。從此生彼。故得言有。即未有佛故得名無。有無合說名為中道。云何而言一向定無。此是三非。辨非如是。次顯正義。三佛之義。在果圓備。聖時分有。凡時不定。若論法佛。亦有無。是義云何。分別有三。第一約緣就實分別。約緣論實。實為緣隱而後顯時。凈德為本。但名佛性不得名佛。故經說言。眾生佛性不名為佛。就實論實。實外無緣。無緣覆真。更何所待。而不名佛。故經說言。一切眾生即菩提相即涅槃相。佛亦如之。二約一人始終分別。據始論之。實為情隱。在隱未了。不得名佛。至佛返望從來無情。由來是佛。故經說言。凡夫成佛前菩提為煩惱性。聖若成佛時。煩惱是菩提。
【現代漢語翻譯】 現代漢語譯本 如何說法身佛（Dharmakaya Buddha）本來就存在？這是一種雙重否定。第三種觀點認為，三身佛（Trikaya）在果位上存在，因地中則必定沒有。這種說法也是不對的。如果說法身佛一向本來就沒有，就像《維摩詰經》（Vimalakirti Sutra）所說，一切眾生即是菩提（Bodhi）之相，即是涅槃（Nirvana）之相。《涅槃經》（Nirvana Sutra）也說，大般涅槃本來就存在，並非現在才有的。菩提和涅槃是法身佛的別稱。菩提和涅槃既然本來就存在，法身佛怎麼能說一向本來就沒有呢？又如經中所說，眾生身中具有如來智（Tathagata-jnana）、如來眼（Tathagata-caksu）等，還缺少什麼不能稱為法身佛呢？ 如果說報身佛（Sambhogakaya Buddha）和應身佛（Nirmanakaya Buddha）一向本來就沒有，這也是不對的。如《涅槃經》所說，如果有人問，這個果子中有樹嗎？應該正確地回答說，既有也有沒有。從種子生出樹，所以說有。但還沒有成為樹，所以說沒有。乳酪等的比喻，也是同樣的道理。所說的是，如果有人問，眾生身中有佛嗎？應該正確地回答說，既有也有沒有。從此生出彼，所以說有。但還沒有成佛，所以說沒有。有和沒有合起來說，叫做中道。怎麼能說一向必定沒有呢？這是三重否定。辨析否定就是這樣。 接下來闡明正確的意義。三身佛的意義，在果位上圓滿具備，在聖人的時候才顯現，在凡夫的時候則不一定。如果說法身佛，既有也沒有。這個意義是什麼呢？分別有三種。第一，約緣就實分別。約緣論實，實際上是因為因緣遮蔽而後來才顯現。清凈的功德是根本，但只能稱為佛性（Buddha-dhatu），不能稱為佛。所以經上說，眾生的佛性不能稱為佛。就實論實，實際上沒有外在的因緣，沒有因緣遮蔽真實，還等待什麼而不稱為佛呢？所以經上說，一切眾生即是菩提之相，即是涅槃之相，佛也是這樣。 第二，約一個人始終分別。從開始來說，實際上是被情識遮蔽，在被遮蔽而未了悟的時候，不能稱為佛。到成佛后回頭看，從來就沒有情識，從來就是佛。所以經上說，凡夫成佛前，菩提是煩惱的性質；聖人成佛時，煩惱就是菩提。
【English Translation】 English version How can it be said that the Dharmakaya Buddha (法佛) [Dharmakaya Buddha] is inherently existent? This is a double negation. The third view holds that the Trikaya (三佛) [Three Bodies of Buddha] exists in the fruition, but is definitely absent in the cause. This is also incorrect. If it is said that the Dharmakaya Buddha is always inherently non-existent, as the Vimalakirti Sutra (維摩詰經) [Vimalakirti Sutra] says, all sentient beings are the aspect of Bodhi (菩提相) [Enlightenment] and the aspect of Nirvana (涅槃相) [Liberation]. The Nirvana Sutra (涅槃經) [Nirvana Sutra] also says that Great Nirvana (大般涅槃) [Great Nirvana] is inherently existent, not just now. Bodhi and Nirvana are different names for the Dharmakaya Buddha. Since Bodhi and Nirvana are inherently existent, how can the Dharmakaya Buddha be said to be always inherently non-existent? Furthermore, as the sutra says, sentient beings possess the Tathagata-jnana (如來智) [Tathagata's Wisdom], Tathagata-caksu (如來眼) [Tathagata's Eye], etc. in their bodies. What is lacking that they cannot be called the Dharmakaya Buddha? If it is said that the Sambhogakaya Buddha (報身佛) [Enjoyment Body of Buddha] and Nirmanakaya Buddha (應身佛) [Emanation Body of Buddha] are always inherently non-existent, this is also incorrect. As the Nirvana Sutra says, if someone asks, 'Is there a tree in this fruit?' the correct answer should be, 'Both yes and no.' Because the tree grows from the seed, it is said to be existent. But because it has not yet become a tree, it is said to be non-existent. The analogy of milk and cheese is similar. What is being said is that if someone asks, 'Is there a Buddha in the body of sentient beings?' the correct answer should be, 'Both yes and no.' Because the latter arises from the former, it is said to be existent. But because they have not yet become a Buddha, it is said to be non-existent. Speaking of existence and non-existence together is called the Middle Way. How can it be said that it is always definitely non-existent? This is a triple negation. Discriminating negation is like this. Next, the correct meaning is explained. The meaning of the Trikaya is that it is fully complete in the fruition, and manifests at the time of the sage, but is not certain at the time of the ordinary person. If we talk about the Dharmakaya Buddha, it is both existent and non-existent. What is the meaning of this? There are three distinctions. First, distinguishing based on conditions and reality. Discussing reality based on conditions, in reality, it is because of the obscuration of conditions that it later manifests. Pure virtue is the root, but it can only be called Buddha-dhatu (佛性) [Buddha-nature], not Buddha. Therefore, the sutra says that the Buddha-nature of sentient beings cannot be called Buddha. Discussing reality based on reality, in reality, there are no external conditions, and no conditions obscuring the truth. What else is it waiting for not to be called Buddha? Therefore, the sutra says that all sentient beings are the aspect of Bodhi and the aspect of Nirvana, and the Buddha is also like this. Second, distinguishing based on the beginning and end of a person. From the beginning, in reality, it is obscured by emotions. When it is obscured and not yet understood, it cannot be called Buddha. When one becomes a Buddha and looks back, there have never been emotions, and it has always been Buddha. Therefore, the sutra says that before an ordinary person becomes a Buddha, Bodhi is the nature of affliction; when a sage becomes a Buddha, affliction is Bodhi.
又經亦言。佛知眾生即菩提相不復更滅。不更滅故。本是涅槃。佛亦如之。三約凡佛二人分別。凡佛相異。真體不殊。莫不皆以如來藏性佛之為體。據凡論體。體為惑隱。而後顯時。凈德為本。故但名性。不得名佛。就佛以望。凡夫之體。由來常凈本來是佛。故涅槃云。有苦有諦有實乃至有道有諦有實。是實諦者。即是如來虛空佛性。約法論真。真名實諦。據凡論之。實為情隱說為佛性。就佛而辨。實本常凈。故苦等實即是如來。據實論實。實體離相。即名虛空。其義既然。定有定無理然須舍。報應兩佛有無不定。真義體上。從本已來。有可從緣出生之義。名之為有。如有乳酪說言有蘇。有胡麻者說言有油。即未有體。說之為無。義既如是。若言定有。是則執著。若言定無。即是妄語。有無合說得名中道。約時如是。
次第四門。辨定其因。先就法報而辨其因。后就應說。法報因中。兩同分別。一生了分別。二緣正分別。生了如何。辨無令有。名之為生。已有令現。說之爲了。相粗分。報佛一向生因所生。以本無故。法佛一向了因所顯。以本有故。于中細論。報佛具足二種因顯。一生因生。二了因顯。親起之者。名為生因。疏助之者。說爲了因。故涅槃中。方便之果說為菩提。彼菩提果。有生有了故。彼文言。
【現代漢語翻譯】 現代漢語譯本：還有一部經書中也說，佛知道眾生的本性就是菩提（bodhi，覺悟）之相，不會再消滅。因為不會再消滅，所以其本源就是涅槃（nirvana，寂滅）。佛也是如此。如果從凡人和佛這兩個角度來分別，凡人和佛的表相不同，但其真實的本體並沒有差別，沒有誰不是以如來藏性（Tathagatagarbha-dhatu，如來藏的自性）作為佛的本體。從凡人的角度來談論本體，本體被迷惑所遮蔽，在開顯之後，清凈的功德才是根本，所以只能稱之為『性』，不能稱之為『佛』。從佛的角度來看，凡夫的本體，自來就是清凈的，本來就是佛。所以《涅槃經》（Nirvana Sutra）中說，有苦（duhkha，痛苦）有諦（satya，真理），有實乃至有道（marga，道路）有諦有實，這真實的諦，就是如來的虛空佛性。從法的角度來談論真，真就叫做實諦。從凡人的角度來談論，真實被情慾所遮蔽，所以說成是佛性。從佛的角度來辨析，真實本來就是清凈的，所以苦等實相就是如來。從實相的角度來談論實相，實體的本體是離相的，就叫做虛空。道理既然如此，那麼斷定有或者斷定無的道理必須捨棄。報身佛（Sambhogakaya，報身佛）和應身佛（Nirmanakaya，應身佛）的有無是不確定的。就真如本體上來說，從本來就具有可以從因緣出生的意義，稱之為『有』。比如有牛奶就可以製成乳酪，所以說有酥油；有胡麻就可以榨出油。如果還沒有本體，就說它是『無』。道理既然是這樣，如果說一定有，那就是執著；如果說一定沒有，那就是妄語。有和無合起來說，就叫做中道。從時間上來說也是這樣。 其次是四種門，辨別確定其中的原因。首先就法身佛（Dharmakaya，法身佛）和報身佛來辨別其中的原因，然後就應身佛來說明。法身佛和報身佛的原因中，有兩種相同之處需要分別：一是生了分別，二是緣正分別。什麼是生了？辨別沒有而使之有，稱之為『生』；已經有了而使之顯現，稱之為『了』。從表相上粗略地劃分，報身佛完全是由生因所生，因為本來沒有。法身佛完全是由了因所顯，因為本來就有。如果更細緻地討論，報身佛具足兩種因的顯現：一是生因所生，二是由了因所顯。直接產生它的，叫做生因；間接幫助它的，叫做了因。所以《涅槃經》中，方便的果報說成是菩提。那菩提的果報，既有生也有了。所以經文中說。
【English Translation】 English version: Moreover, another sutra also states that the Buddha knows that the nature of sentient beings is the very form of Bodhi (bodhi, enlightenment), which will never be extinguished again. Because it will never be extinguished again, its origin is Nirvana (nirvana, cessation). The Buddha is also like this. If we distinguish between ordinary beings and Buddhas, the appearances of ordinary beings and Buddhas are different, but their true essence is not different. There is no one who does not take the Tathagatagarbha-dhatu (Tathagatagarbha-dhatu, the nature of the Tathagatagarbha) as the essence of the Buddha. From the perspective of ordinary beings, the essence is obscured by delusion. After it is revealed, pure virtue is the root, so it can only be called 'nature' and cannot be called 'Buddha'. From the perspective of the Buddha, the essence of ordinary beings is inherently pure and is originally a Buddha. Therefore, the Nirvana Sutra (Nirvana Sutra) says that there is suffering (duhkha, suffering), there is truth (satya, truth), there is reality, and even there is the path (marga, path), there is truth and there is reality. This true truth is the emptiness Buddha-nature of the Tathagata. From the perspective of Dharma, truth is called true truth. From the perspective of ordinary beings, reality is obscured by emotions, so it is said to be Buddha-nature. From the perspective of the Buddha, reality is inherently pure, so the realities of suffering and so on are the Tathagata. From the perspective of reality, the essence of reality is without form, and it is called emptiness. Since the principle is like this, the principle of determining existence or determining non-existence must be abandoned. The existence or non-existence of the Sambhogakaya (Sambhogakaya, Reward Body) and the Nirmanakaya (Nirmanakaya, Manifestation Body) is uncertain. In terms of the true essence, from the beginning, it has the meaning of being able to be born from conditions, which is called 'existence'. For example, if there is milk, it can be made into cheese, so it is said that there is ghee; if there is sesame, oil can be extracted. If there is no essence yet, it is said to be 'non-existence'. Since the principle is like this, if it is said that it definitely exists, then it is attachment; if it is said that it definitely does not exist, then it is a lie. Saying existence and non-existence together is called the Middle Way. It is the same in terms of time. Secondly, there are four gates to distinguish and determine the causes. First, distinguish the causes of the Dharmakaya (Dharmakaya, Dharma Body) and the Sambhogakaya, and then explain the Nirmanakaya. Among the causes of the Dharmakaya and the Sambhogakaya, there are two similarities that need to be distinguished: one is the distinction between birth and manifestation, and the other is the distinction between conditions and correctness. What is birth and manifestation? Distinguishing what is not there and making it exist is called 'birth'; making what already exists appear is called 'manifestation'. Roughly dividing from the appearance, the Sambhogakaya is entirely born from the cause of birth, because it originally did not exist. The Dharmakaya is entirely manifested by the cause of manifestation, because it originally existed. If we discuss it in more detail, the Sambhogakaya fully possesses the manifestation of two causes: one is born from the cause of birth, and the other is manifested by the cause of manifestation. What directly produces it is called the cause of birth; what indirectly helps it is called the cause of manifestation. Therefore, in the Nirvana Sutra, the result of skillful means is said to be Bodhi. That result of Bodhi has both birth and manifestation. Therefore, the sutra says.
復有生因。六波羅蜜阿耨菩提。復有了因佛性菩提。彼文復言。復有了因。謂八聖道阿耨菩提。以斯準驗。故知。報佛有生有了。法佛唯從了因所得。非生因生。以本有故。此等因相。至彼緣正門中具辨。緣正如何。親起名正。疏助為緣。法佛既從了因所得。了因有二。一正因了。二緣因了。正了有二。一就凡時宣說佛性。以為正了。此佛性體。從本已來。有可從緣顯了之義。名爲了因。故涅槃云。佛性雖有不同虛空。虛空雖以無量方便。不可得見。佛性可見。佛可見故。遇緣便見。可見猶是可了義矣。二就聖時真實無作六波羅蜜以為正了。彼前佛性。漸顯成行說為六度。此之六度。亦有可了圓顯之義。說爲了因。緣了有二。一緣修六度。能顯真體說為緣了。如火練金。二真實有作六波羅蜜。能顯真體說為緣了。如莊嚴具顯金清凈。此之二緣。都在聖時。凡時未有。報佛既從生因所生。生因有二。一正因生。二緣因生。正因有二。一就凡時宣說佛性。以為正因。此佛性者。是報佛性非法佛性。何者是其報佛性乎。八識心體是法佛性。彼心體上。從本已來。有可從緣生報佛義。名報佛性。更無別體故涅槃云。佛性雖無不同兔角。兔角雖以無量方便。不可得生。佛性可生。以可生故。遇緣便生。若無如是可生之義。雖以無
【現代漢語翻譯】 現代漢語譯本： 還有生因。六波羅蜜（六種達到彼岸的方法）是阿耨菩提（無上正等正覺）的生因。還有了因，佛性（覺悟的本性）是菩提的了因。那段經文又說，還有了因，指的是八聖道（達到涅槃的八條途徑）是阿耨菩提的了因。以此推斷，可知報佛（應身佛）有生因和了因，法佛（法身佛）唯從了因所得，非生因所生，因為法佛是本自具有的。這些因的相狀，到緣正門中會詳細辨析。 什麼是緣正呢？親近而能生起作用的稱為正，疏遠而輔助的稱為緣。法佛既然是從了因所得，了因就有兩種：一是正因了，二是緣因了。正了也有兩種：一是在凡夫時宣說佛性，作為正了。這佛性的本體，從本來就具有，有可以從緣而顯現的意義，所以稱爲了因。所以《涅槃經》說，佛性雖然有，但不同於虛空。虛空即使用無量方便，也不可能得見，而佛性是可見的。佛性可見，遇到因緣就能顯現。可見，也就是可以瞭解的意思。二是在聖者時，以真實無作的六波羅蜜作為正了。之前的佛性，逐漸顯現成為行為，就說是六度。這六度，也有可以瞭解圓滿顯現的意義，所以說是了因。 緣了也有兩種：一是緣修六度，能夠顯現真體，稱為緣了，就像用火來鍛鍊金子。二是真實有作的六波羅蜜，能夠顯現真體，稱為緣了，就像用莊嚴具來顯現金子的清凈。這兩種緣，都在聖者時才有，凡夫時沒有。報佛既然是從生因所生，生因也有兩種：一是正因生，二是緣因生。正因也有兩種：一是在凡夫時宣說佛性，作為正因。這佛性，是報佛的佛性，不是法佛的佛性。什麼是報佛的佛性呢？八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）的心體是法佛的佛性，在這心體上，從本來就具有，有可以從緣而生報佛的意義，稱為報佛性，更沒有別的本體。所以《涅槃經》說，佛性雖然沒有，但不同於兔角。兔角即使用無量方便，也不可能產生，而佛性是可以產生的。因為可以產生，遇到因緣就能產生。如果沒有這樣可以產生的意義，即使以無
【English Translation】 English version: Furthermore, there is the cause of origination (生因). The Six Paramitas (六波羅蜜, six perfections to reach the other shore) are the cause of origination for Anuttara-samyak-sambodhi (阿耨菩提, unsurpassed complete enlightenment). Furthermore, there is the enabling cause (了因), Buddha-nature (佛性, the nature of enlightenment) is the enabling cause for Bodhi (菩提, enlightenment). That text further states, 'Furthermore, there is the enabling cause,' referring to the Eightfold Noble Path (八聖道, the eight paths to reach Nirvana) as the enabling cause for Anuttara-samyak-sambodhi. Based on this reasoning, it is known that the Nirmāṇakāya Buddha (報佛, the reward body Buddha) has both the cause of origination and the enabling cause, while the Dharmakāya Buddha (法佛, the Dharma body Buddha) is solely attained from the enabling cause, not originated from the cause of origination, because the Dharmakāya Buddha is inherently present. These aspects of causes will be fully discussed in the section on conditions and correctness. What are conditions and correctness? That which directly gives rise is called correctness (正), while that which distantly assists is called condition (緣). Since the Dharmakāya Buddha is attained from the enabling cause, there are two types of enabling causes: one is enabling cause through correctness (正因了), and the other is enabling cause through condition (緣因了). There are also two types of enabling cause through correctness: one is declaring Buddha-nature during the time of ordinary beings, considering it as enabling cause through correctness. This essence of Buddha-nature, from the beginning, has the meaning of being able to be revealed through conditions, hence it is called the enabling cause. Therefore, the Nirvana Sutra says, 'Although Buddha-nature exists, it is different from empty space. Even with countless means, empty space cannot be seen, but Buddha-nature can be seen. Because Buddha-nature can be seen, it can be seen when encountering conditions.' 'Can be seen' is equivalent to 'can be understood.' The second is using the true and non-contrived Six Paramitas during the time of sages as enabling cause through correctness. The aforementioned Buddha-nature gradually manifests into actions, which are called the Six Perfections (六度). These Six Perfections also have the meaning of being able to be understood and fully revealed, hence they are called the enabling cause. There are also two types of enabling cause through condition: one is cultivating the Six Perfections through conditions, which can reveal the true essence, called enabling cause through condition, like refining gold with fire. The second is the true and contrived Six Paramitas, which can reveal the true essence, called enabling cause through condition, like using ornaments to reveal the purity of gold. These two conditions are only present during the time of sages, not during the time of ordinary beings. Since the Nirmāṇakāya Buddha is originated from the cause of origination, there are also two types of causes of origination: one is the cause of origination through correctness, and the other is the cause of origination through condition. There are also two types of cause of origination through correctness: one is declaring Buddha-nature during the time of ordinary beings, considering it as the cause of origination. This Buddha-nature is the Buddha-nature of the Nirmāṇakāya Buddha, not the Buddha-nature of the Dharmakāya Buddha. What is the Buddha-nature of the Nirmāṇakāya Buddha? The mind-essence of the Eight Consciousnesses (八識, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness) is the Buddha-nature of the Dharmakāya Buddha. On this mind-essence, from the beginning, there is the meaning of being able to give rise to the Nirmāṇakāya Buddha through conditions, called the Nirmāṇakāya Buddha-nature, and there is no other essence. Therefore, the Nirvana Sutra says, 'Although Buddha-nature does not exist, it is different from a rabbit's horn. Even with countless means, a rabbit's horn cannot be produced, but Buddha-nature can be produced. Because it can be produced, it can be produced when encountering conditions.' If there is no such meaning of being able to be produced, even with
量百千方便。報佛叵生。以可生義。名為生因。二就聖時。真實有作六波羅蜜。以為正因。彼前佛性可生義故。遇緣熏發。便有無量諸功德生。所生功德。說為有作六波羅蜜。此六亦能出生報佛。故名正因。譬如乳酪乃至熟蘇前後雖異。望于醍醐悉名生因。此亦如是。緣因有二。一於六識七識心等。緣修六度能熏真心出生報佛。名為緣因。二法佛之性及與無作六波羅蜜。是亦能成報佛功德。故名緣因。譬如見色發生眼識色于眼識名為緣因。此亦如是。望于報佛。緣生既然。此緣望報。亦得名了義在可知。法報兩佛因相如是。次辨應佛。應因不定。攝用從體。更無別因。修得真體。自然起用。何須別因。隨義別分。亦得說因。因有二種。一同類因。應修諸行而為應因。如釋迦佛成來大久示於三大阿僧祇劫修諸所行成應佛果。名為應因。二異類因。實修諸行而為應因。但就應中有其二種。一者法應從法佛起。二者報應從報佛生。已如上辨。此之二應緣正各別。若論法應。如來藏中緣起法門。以為正因。大悲願力。以之為緣。譬如鏡水雖能生像要藉于面。澗谷發響要藉于聲。火珠出火要藉于日。水珠生水要藉于月。所況如是。三昧法門。雖能現應。要須悲願。故經說言。異法有故異法出生。異法無故異法滅壞。若論報大悲願
【現代漢語翻譯】 現代漢語譯本 量百千種方便法門，來報答佛的恩德，這是無法實現的。因為佛性具有『可生』的意義，所以（將這些方便法門）稱為『生因』。 第二，就聖人（修行）的階段而言，真實地修習六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），作為『正因』。因為前述的佛性具有『可生』的意義，遇到外緣的熏習引發，就會產生無量諸多的功德。所產生的功德，就說是『有作六波羅蜜』。這六種（功德）也能出生報佛（為酬報眾生而示現的佛），所以稱為『正因』。譬如牛奶、乳酪乃至熟酥，前後階段雖然不同，但從最終產生醍醐（比喻最高的佛法）的角度來看，都可以稱為『生因』。這裡也是同樣的道理。 緣因有兩種：第一種，對於六識、七識、心等，通過修習六度（六波羅蜜）能夠熏習真心，從而出生報佛，這稱為『緣因』。第二種，法佛（體現真理的佛）的自性以及無作六波羅蜜，也能夠成就報佛的功德，所以也稱為『緣因』。譬如眼睛看到顏色，產生眼識，顏色對於眼識來說就是『緣因』。這裡也是同樣的道理。從報佛產生的角度來看，緣生的關係是如此。這種『緣』相對於『報』，也可以稱為『了義』，其中的道理是可以理解的。 法佛和報佛的因緣關係是這樣的。接下來辨析應佛（為適應不同根器的眾生而示現的佛）。應佛的因是不確定的，從作用上來說，它依附於本體，沒有其他的別因。修習而證得真實的本體，自然就會產生作用，哪裡還需要其他的別因呢？根據意義的不同，也可以說有『因』。因有兩種：第一種是同類因，通過修習各種行為而成為應因。例如釋迦佛成佛以來已經很久了，（爲了教化眾生）示現於三大阿僧祇劫（極長的時間單位）中修習各種行為，最終成就應佛的果位，這稱為『應因』。第二種是異類因，實際上修習各種行為而成為應因。但就應佛本身而言，有兩種：一種是法應，從法佛而起；另一種是報應，從報佛而生。這已經在上面辨析過了。 這兩種應佛的緣和正因各有不同。如果說法應，如來藏（一切眾生本具的清凈佛性）中緣起法門，可以作為正因，大悲願力，可以作為緣。譬如鏡子中的水雖然能夠顯現影像，但需要憑藉面容；山澗發出迴響，需要憑藉聲音；火珠發出火焰，需要憑藉太陽；水珠產生水，需要憑藉月亮。所比喻的情況也是如此。三昧法門（通過禪定而獲得的境界），雖然能夠顯現應化，但需要憑藉悲願。所以經書上說，『因為有不同的法，所以有不同的法出生；因為沒有不同的法，所以不同的法滅壞』。如果說報應，大悲願力（是緣）。
【English Translation】 English version Using hundreds of thousands of expedient methods to repay the Buddha's kindness is impossible. Because Buddha-nature has the meaning of 'can be born,' it is called the 'cause of birth'. Secondly, in the stage of a sage's practice, truly cultivating the Six Paramitas (the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom) is the 'direct cause.' Because the aforementioned Buddha-nature has the meaning of 'can be born,' when encountering external conditions and being influenced, it will produce countless merits. The merits produced are said to be the 'active Six Paramitas.' These six (merits) can also give rise to the Reward Body Buddha (Buddha manifested to repay sentient beings), so they are called the 'direct cause.' For example, milk, cheese, and even ghee (clarified butter) are different in their stages, but from the perspective of ultimately producing the醍醐(tíhú) (the finest flavor, metaphor for the highest Dharma), they can all be called the 'cause of birth.' The same principle applies here. There are two types of conditioning causes: The first is that, for the six consciousnesses, the seventh consciousness, the mind, etc., cultivating the Six Perfections can influence the true mind, thereby giving rise to the Reward Body Buddha, which is called the 'conditioning cause.' The second is that the nature of the Dharma Body Buddha (Buddha embodying the truth) and the non-active Six Paramitas can also accomplish the merits of the Reward Body Buddha, so they are also called the 'conditioning cause.' For example, when the eyes see color, eye consciousness arises, and color is the 'conditioning cause' for eye consciousness. The same principle applies here. From the perspective of the Reward Body Buddha's arising, the relationship of conditioned arising is such. This 'condition' relative to the 'reward' can also be called 'definitive meaning,' and the principle within it is understandable. The causal relationship between the Dharma Body Buddha and the Reward Body Buddha is like this. Next, we will analyze the Manifestation Body Buddha (Buddha manifested to adapt to different capacities of sentient beings). The cause of the Manifestation Body Buddha is uncertain. In terms of function, it depends on the essence, and there is no other separate cause. Cultivating and attaining the true essence will naturally produce function, so where is the need for another separate cause? According to the difference in meaning, we can also say that there is a 'cause.' There are two types of causes: The first is the homogeneous cause, through cultivating various actions to become the manifestation cause. For example, it has been a long time since Shakyamuni Buddha attained Buddhahood, (in order to teach sentient beings) he manifested in three great asamkhya kalpas (extremely long units of time) cultivating various actions, and ultimately achieved the fruit of the Manifestation Body Buddha, which is called the 'manifestation cause.' The second is the heterogeneous cause, actually cultivating various actions to become the manifestation cause. But in terms of the Manifestation Body Buddha itself, there are two types: one is the Dharma manifestation, arising from the Dharma Body Buddha; the other is the Reward manifestation, arising from the Reward Body Buddha. This has already been analyzed above. The conditions and direct causes of these two types of Manifestation Body Buddhas are different. If we talk about the Dharma manifestation, the principle of conditioned arising in the Tathagatagarbha (the pure Buddha-nature inherent in all sentient beings) can be taken as the direct cause, and the power of great compassion and vows can be taken as the condition. For example, although the water in a mirror can reflect images, it needs to rely on a face; a mountain stream produces echoes, it needs to rely on sound; a fire pearl emits flames, it needs to rely on the sun; a water pearl produces water, it needs to rely on the moon. The situations being compared are also like this. The samadhi (state of meditative absorption) Dharma gate, although it can manifest transformation, it needs to rely on compassion and vows. Therefore, the scriptures say, 'Because there are different dharmas, different dharmas are born; because there are no different dharmas, different dharmas are destroyed.' If we talk about the Reward manifestation, the power of great compassion and vows (is the condition).
力以為正因。三昧法門以為緣因。大悲願力。雖能生應。要須依法。譬如形質能生影像必依鏡水。聲能發響要依澗谷。日能生火要依火珠。如是一切。應因如是。應皆新起非是本有。故不說了。新起法中。隨義且分。正則是生。緣即是了。亦得無傷。因相如是。
次第五門。明其三佛常無常義。于中進退四門分別。一對理以論。三佛在果悉是無常。不如理法非因非果一向是常。云何三佛悉是無常。三佛悉是道諦所收。勝鬘經說。苦集及道三諦無常。故知。三佛悉名無常。其義云何。無常有二。一者有始。二者有終。若論應佛。有始有終。故曰無常。法報兩佛。雖非有終。而是有始。故名無常。果時說故。二簡本異末。法佛是常。應報無常。何故如是。法佛雖復從緣始顯。性出自古。體非緣生。故名為常。報應兩佛。本無今有。方便修生。故名無常。三簡真異應。法報是常。以不遷故。應佛無常。現同世間。有起滅故。四對生死妄法而辨。三以俱是常。生死妄法。悟要則舍。一向無常。三佛真法證實以成。一向是常。問曰。法報是常可爾。應佛生滅云何名常。釋言。據凡以取其應。有始生應。有終滅應。得言無常。就佛辨應。化德常然。無時不為。故得名常。現生之用。無時不生。現老之用。無時不老。如是一切
【現代漢語翻譯】 現代漢語譯本：以精進為正因，以三昧法門為緣因。大悲願力雖然能夠產生感應，但必須要依據佛法。譬如，形體能夠產生影像，必須依靠鏡子或水面；聲音能夠發出迴響，必須依靠山澗或山谷；太陽能夠生出火，必須依靠火珠。像這樣的一切，感應的因緣就是如此。所有的感應都是新產生的，不是本來就有的，所以這裡就不再詳說了。在新產生的法中，根據意義可以勉強分為，『正』就是生起，『緣』就是了達，這樣說也沒有什麼妨礙。因的相狀就是這樣。
其次，第五門闡明三佛（Trikaya，即法身佛、報身佛、應身佛）常與無常的意義。其中又分為四門來辨別進退。第一，從理上來說，三佛在果位上都是無常的，不如理的法，既非因也非果，則是一向是常。為什麼說三佛都是無常的呢？因為三佛都是道諦（Dukkha-nirodha-gamini-patipada，四聖諦之一）所包含的。《勝鬘經》說，苦諦（Dukkha）、集諦（Dukkha-samudaya）、道諦這三諦都是無常的。所以說，三佛都可稱為無常。這是什麼意思呢？無常有兩種，一是『有始』，二是『有終』。如果說應身佛（Nirmanakaya），有始有終，所以說是無常。法身佛（Dharmakaya）和報身佛（Sambhogakaya），雖然不是有終，但是有始，所以也稱為無常。這是從果位的角度來說的。第二，區分本和末，法身佛是常，應身佛和報身佛是無常。為什麼這樣說呢？法身佛雖然也是從因緣而開始顯現，但其自性本來就存在，本體不是因緣所生，所以稱為常。報身佛和應身佛，本來沒有，現在才有，是通過方便修行而產生的，所以稱為無常。第三，區分真和應，法身佛和報身佛是常，因為它們不會遷變。應身佛是無常，因為它的顯現與世間相同，有生起和滅亡。第四，對照生死妄法來辨別，三佛都是常，生死妄法，如果覺悟就要捨棄，是一向無常。三佛是真實的法，通過證悟而成就，是一向是常。有人問，法身佛和報身佛是常，這可以理解，應身佛有生有滅，怎麼能說是常呢？解釋說，如果從凡夫的角度來看應身佛，有開始顯現的應身，有最終滅亡的應身，所以可以稱為無常。但從佛的角度來辨別應身，其教化功德是永恒不變的，無時無刻不在進行，所以可以稱為常。顯現出生的作用，無時無刻不在生起；顯現衰老的作用，無時無刻不在衰老。像這樣的一切。
【English Translation】 English version: Taking diligence as the direct cause (hetu), and Samadhi Dharma-door as the contributing cause (pratyaya). Although the power of great compassion and vows can generate responses, it must be based on the Dharma. For example, a form can produce an image, but it must rely on a mirror or water; a sound can produce an echo, but it must rely on a ravine or valley; the sun can produce fire, but it must rely on a fire-producing pearl. Like all of these, the causes and conditions for responses are like this. All responses are newly arisen, not originally existing, so they are not discussed in detail here. Among the newly arisen dharmas, according to the meaning, we can tentatively divide them: 'direct' means arising, and 'contributing' means understanding, and there is no harm in saying it this way. The characteristics of causes are like this.
Next, the fifth section clarifies the meaning of the permanence and impermanence of the Trikaya (Three Bodies of Buddha, i.e., Dharmakaya, Sambhogakaya, and Nirmanakaya). Among them, there are four sections to distinguish between advancement and retreat. First, from the perspective of principle, all three bodies of Buddha in the state of fruition are impermanent, while dharmas that are not in accordance with principle are neither cause nor effect and are always permanent. Why are all three bodies of Buddha impermanent? Because all three bodies of Buddha are included in the Truth of the Path (Dukkha-nirodha-gamini-patipada, one of the Four Noble Truths). The 『Srimala Sutra』 says that the three truths of suffering (Dukkha), accumulation (Dukkha-samudaya), and the path are all impermanent. Therefore, it is known that all three bodies of Buddha can be called impermanent. What does this mean? There are two types of impermanence: one is 『having a beginning,』 and the other is 『having an end.』 If we talk about the Nirmanakaya (Transformation Body), it has a beginning and an end, so it is called impermanent. The Dharmakaya (Dharma Body) and Sambhogakaya (Enjoyment Body), although they do not have an end, they do have a beginning, so they are also called impermanent. This is spoken from the perspective of the fruition state. Second, distinguish between the root and the branch, the Dharmakaya is permanent, while the Nirmanakaya and Sambhogakaya are impermanent. Why is it like this? Although the Dharmakaya also begins to manifest from conditions, its nature is ancient and its essence is not born from conditions, so it is called permanent. The Sambhogakaya and Nirmanakaya, originally did not exist, but now they do, and they are produced through skillful means of cultivation, so they are called impermanent. Third, distinguish between the true and the manifested, the Dharmakaya and Sambhogakaya are permanent because they do not change. The Nirmanakaya is impermanent because its manifestation is the same as the world, with arising and ceasing. Fourth, compare and contrast with the deluded dharmas of birth and death, the three bodies of Buddha are all permanent, while the deluded dharmas of birth and death, if one awakens, must be abandoned, and are always impermanent. The three bodies of Buddha are true dharmas, accomplished through realization, and are always permanent. Someone asks, 『The Dharmakaya and Sambhogakaya are permanent, that is understandable, but the Nirmanakaya has birth and death, how can it be called permanent?』 The explanation is, 『If we look at the Nirmanakaya from the perspective of ordinary beings, there are Nirmanakayas that begin to appear and Nirmanakayas that eventually cease, so they can be called impermanent. But if we distinguish the Nirmanakaya from the perspective of the Buddha, its teaching virtue is eternally unchanging, and it is always acting, so it can be called permanent. The function of manifesting birth is always arising; the function of manifesting aging is always aging. Like all of these.』
。是故三佛悉得名常。常無常義。進退如是。不得偏定。
次第六門。明其佛說不說義。分別有三。一隨相以論。應佛有說。法報無說。應佛隨化吐宣言教。故得有說。真德離言。是故法報二佛不說。二推化歸本。法報有說。應非說。諸佛如來一切言說。皆從三昧法門力起。是法佛說。皆從法螺圓音而起。是報是報佛說。常寂之聲。恒有恒無圓通無礙。是法螺音。應佛乃是。眾生所見。非佛如來起說之本。故不名說。故彼金剛般若論言。應化非真佛。亦非說法者。三通相而辨。三俱說法。此義如彼楞伽經說。問曰。應佛說何等法。謂說三乘化教之法。于教道中。通說一切。以教為主。名說教法。報佛如來說何等法。謂說行法。彼云何說。謂諸菩薩行修成就入佛境界。諸佛報身。相現其心。名之為說。又於法螺圓音之中。隨人異聞一切種法。亦名為說。法身如來說何等法。謂說證法。彼云何說。謂諸菩薩證入佛法。諸佛法身相現其心。故名為說。又以一切三昧法力。令人異聞一切種法。亦名為說。如谷發響無有窮盡。問曰。三佛俱能說法。以何義故不悉名應。釋言。望彼諸佛如來寂滅平等無言說義。有說隨物俱得名應。但于說中。隨相分別。應佛如來。隱真隨物。故名為應。法報雖說。顯班真德。令他趣入。非隱
{ "translations": [ "現代漢語譯本：因此，三佛都可以被稱為『常』（nitya，永恒）。『常』與『無常』（anitya，無常）的意義，進退變化就是這樣，不能偏執於一方。", "", "其次是第六門，闡明佛說與不說的意義。分別有三種：第一，從現象上來說，應化身佛（Nirmāṇakāya Buddha）有說法，法身佛（Dharmakāya Buddha）和報身佛（Saṃbhogakāya Buddha）沒有說法。應化身佛隨順教化，宣說教義，所以可以說有說法。而法身佛的真實功德離於言語，所以法身佛和報身佛不說。第二，推究教化的本源，法身佛和報身佛有說法，應化身佛沒有說法。諸佛如來的一切言說，都是從三昧（samādhi，禪定）法門的力量生起，這是法身佛的說法；都是從法螺（dharma conch）的圓滿音聲生起，這是報身佛的說法。常寂之聲，恒常存在又恒常不存在，圓融通達沒有障礙，這就是法螺音。應化身佛只是眾生所見，不是佛如來說法的根本，所以不稱為說法。所以《金剛般若論》（Vajracchedikā-prajñāpāramitā-śāstra）說：『應化非真佛，亦非說法者。』第三，通盤考慮而辨析，三佛都說法。這個意義如《楞伽經》（Laṅkāvatāra Sūtra）所說。問：應化身佛說什麼法？答：說三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的教化之法。在教道中，普遍宣說一切，以教義為主，名為說教法。報身佛如來說什麼法？答：說行法。他們如何說？答：諸菩薩修行成就，進入佛的境界，諸佛的報身，顯現其心，名為說法。又在法螺的圓滿音聲中，隨人不同而聽到一切種類的法，也名為說法。法身佛如來說什麼法？答：說證法。他們如何說？答：諸菩薩證悟進入佛法，諸佛的法身顯現其心，所以名為說法。又以一切三昧法力，使人聽到一切種類的法，也名為說法。如山谷發出的迴響，沒有窮盡。問：三佛都能說法，以什麼意義不都稱為應化身佛？答：考慮到諸佛如來寂滅平等的無言說之義，有說法隨順事物都可以稱為應化身佛。但于說法之中，隨現象分別，應化身佛如來，隱藏真實而隨順事物，所以名為應化身佛。法身佛和報身佛雖然說法，但顯揚真實功德，使他人趣入，不是隱藏。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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真德曲隨於物。故不名應。說不說義。其相如是。
次第七門。明其次第。次第有二。一觀入次第。如地論說。應佛粗現。隨化易睹。先明應身。尋應有本。次明報身。尋報有本。后明法身。二本末次第。法身是本。先明法身。依法成德。次明報身。依德起用。后明應身。三佛淵深難以情測。且依詮咒粗述若此。
三智義兩門分別(辨相一 攝相二)
第一辨相。三智之義。出地持論。故彼文言。有三種智。名為菩提。名字是何。一清凈智。二一切智。三無礙智。清凈智者。是佛如來第一義智。觀第一義。斷離五住性結煩惱。離障無染名清凈智。其一切智及無礙智。是佛如來世諦智也。於世諦中。了知四種一切法相。名一切智。何等為四。謂一切時一切界一切事及一切種。是其四也。一切時者。過去未來三世時也。於此三世。窮繞無餘。名一切智。一切界者。所謂世界及眾生界。於此二界。窮知無餘。名一切智。一切事者。所謂有為及無為事。色法心法非色心法。是其有為。義如上解。虛空數滅及非數滅。是其無為。亦如上釋。於此二事。知之窮盡名一切智。一切種者。所謂因果。有為法中。有因有果。善惡是因。苦樂是果。無為法中。有因有果。聖道是因。涅槃是果。於此因果種別法中。了知窮
【現代漢語翻譯】 現代漢語譯本： 真正的功德順應事物而變化，所以不能稱之為『應』（應化）。說與不說的意義，它們的相狀就是這樣。
其次是七重次第之門，闡明其中的次第。次第有二種：一是觀入的次第，如《地論》所說，應身佛（Nirmanakaya Buddha）粗略顯現，容易被教化者看到。先闡明應身，追尋應身之本源，其次闡明報身（Sambhogakaya Buddha），追尋報身之本源，最後闡明法身（Dharmakaya Buddha）。二是本末的次第，法身是根本，先闡明法身，依此法身成就功德，其次闡明報身，依此功德而起作用，最後闡明應身。三是佛的境界淵深，難以用情識來揣測，姑且依據詮釋咒語來粗略地敘述這些。
三智的意義，用兩個方面來分別闡述（辨別體相為一，攝集體相為二）。
第一是辨別體相。三智的意義出自《地持論》，所以該論中說：『有三種智慧，名為菩提（Bodhi，覺悟）。』名字是什麼呢？一是清凈智，二是一切智，三是無礙智。清凈智，是佛如來（Tathagata）的第一義智，觀察第一義諦，斷除五住地的煩惱，遠離障礙和污染，名為清凈智。一切智和無礙智，是佛如來的世俗諦智。在世俗諦中，完全了知四種一切法相，名一切智。什麼是四種呢？就是一切時、一切界、一切事以及一切種。這就是四種。一切時，是指過去、現在、未來三世的時間。對於這三世，窮盡周遍而無遺漏，名一切智。一切界，是指世界和眾生界。對於這兩個界，窮盡知曉而無遺漏，名一切智。一切事，是指有為事和無為事。色法、心法、非色心法，這些是有為法，意義如上文所解釋。虛空、數滅以及非數滅，這些是無為法，也如上文所解釋。對於這兩種事，知曉窮盡，名一切智。一切種，是指因果。在有為法中，有因有果，善惡是因，苦樂是果。在無為法中，有因有果，聖道是因，涅槃是果。對於這因果的種種差別之法，完全了知窮盡
【English Translation】 English version: True merit accords with things, therefore it cannot be called 'response' (應). The meaning of speaking and not speaking, their characteristics are like this.
Next are the seven gates of sequence, clarifying the sequence within them. There are two kinds of sequence: first, the sequence of entering into contemplation, as described in the Dasabhumika Sutra (地論). The Nirmanakaya Buddha (應身佛) appears roughly, easily seen by those to be taught. First, clarify the Nirmanakaya, tracing the origin of the Nirmanakaya; next, clarify the Sambhogakaya Buddha (報身), tracing the origin of the Sambhogakaya; finally, clarify the Dharmakaya Buddha (法身). Second, the sequence of root and branch: the Dharmakaya is the root, first clarify the Dharmakaya, relying on this Dharmakaya to accomplish merit; next, clarify the Sambhogakaya, relying on this merit to arise function; finally, clarify the Nirmanakaya. Third, the Buddha's realm is profound and difficult to fathom with emotions; let us roughly describe these based on interpreting mantras.
The meaning of the Three Wisdoms, explained separately in two aspects (discriminating characteristics as one, collecting characteristics as two).
First is discriminating characteristics. The meaning of the Three Wisdoms comes from the Yogacarabhumi-sastra (地持論), so that text says: 'There are three kinds of wisdom, called Bodhi (菩提, Enlightenment).' What are their names? First is Pure Wisdom, second is All-Wisdom, and third is Unobstructed Wisdom. Pure Wisdom is the First Principle Wisdom of the Buddha Tathagata (佛如來), observing the First Principle Truth, cutting off the afflictions of the five abodes, being free from obstacles and defilements, it is called Pure Wisdom. All-Wisdom and Unobstructed Wisdom are the Worldly Truth Wisdom of the Buddha Tathagata. Within the Worldly Truth, completely knowing the four aspects of all dharmas, it is called All-Wisdom. What are the four? They are all times, all realms, all events, and all kinds. These are the four. All times refers to the times of the past, present, and future three periods. For these three periods, exhausting and encompassing without remainder, it is called All-Wisdom. All realms refers to the world and the realm of sentient beings. For these two realms, completely knowing without remainder, it is called All-Wisdom. All events refers to conditioned and unconditioned events. Form, mind, and non-form/non-mind dharmas, these are conditioned dharmas, the meaning as explained above. Space, cessation through calculation, and cessation not through calculation, these are unconditioned dharmas, also as explained above. For these two kinds of events, knowing exhaustively, it is called All-Wisdom. All kinds refers to cause and effect. In conditioned dharmas, there is cause and effect, good and evil are causes, suffering and joy are effects. In unconditioned dharmas, there is cause and effect, the holy path is the cause, Nirvana (涅槃) is the effect. For these various kinds of cause and effect dharmas, completely knowing exhaustively
極名一切智。余經論中。第一義智名一切智。世諦之智。名一切種。今此宣說第一義智。為清凈智。世諦之智。名一切智。名之左右皆得無傷。無礙智者。於前四種一切法中。發心即知。不假方便。不同餘人思量乃知。名無礙智。辨相如是(此一門竟)。
次第二門。約對余智。共相收攝。于中有四。第一約對三種般若。共相收攝。第二約對大品三智。共相收攝。第三約對涅槃三智。共相收攝。第四約四無礙慧。共相收攝。初門約對三種般若。共相攝者。三種般若。如龍樹說。一觀照般若證空實慧。通則了達二諦之智。斯皆是也。二文字般若。謂般若經。此非般若。能詮般若。能生般若。故名般若。三實相般若。謂真諦空。通則二諦法相皆是。簡情取法。故云實相。此非般若。是般若境能生般若。故名般若。前三種智。入此三種般若之中。是其第一觀照所攝。非餘二種。彼非智故。次對大品三種之智。共相收攝。言三智者。一一切智。謂諸聲聞緣覺之人。了知一切陰界入等。名一切智。二道種智。謂諸菩薩了知種別化眾生道。名道種智。三薩般若智。此翻名為一切種智。諸佛如來。覺知一切二諦諸法。名薩婆若。向前三智。入此二中。薩婆若攝。非餘二種。彼二在因不在果故。次約涅槃三種之智。共相收攝。言
{ "translations": [ "現代漢語譯本", "極名一切智（Sarvajna，指佛陀的智慧，能知一切法）。其他經論中，第一義智被稱為一切智，世俗諦的智慧被稱為一切種智。現在這裡宣說第一義智是清凈智，世俗諦的智慧被稱為一切智，這樣稱呼都沒有問題。無礙智者，對於前面四種一切法，一發心就能知道，不需要任何方便，不像其他人需要思量才能知道，這叫做無礙智。辨別相狀就是這樣（這一門結束）。", "", "接下來是第二門，從與其他智慧相對比的角度，共同收攝。其中有四點：第一，從與三種般若（Prajna，智慧）相對比的角度，共同收攝；第二，從與《大品般若經》中的三種智慧相對比的角度，共同收攝；第三，從與《涅槃經》中的三種智慧相對比的角度，共同收攝；第四，從與四無礙慧（Catur-pratisamvid，四種無礙的智慧）相對比的角度，共同收攝。首先，從與三種般若共同收攝的角度來說，三種般若，如龍樹（Nagarjuna）所說：一是觀照般若，證悟空性的真實智慧，普遍了達二諦（Two Truths，真諦和俗諦）的智慧，都屬於這一類。二是文字般若，指《般若經》，這不是般若本身，而是能詮釋般若、能產生般若的，所以稱為般若。三是實相般若，指真諦空性，普遍來說，二諦的法相都屬於這一類。簡別情識而取法，所以稱為實相。這也不是般若本身，而是般若的境界，能產生般若，所以稱為般若。前面的三種智慧，進入這三種般若之中，是被第一種觀照般若所攝，不屬於其餘兩種，因為其餘兩種不是智慧。接下來，從與《大品般若經》中的三種智慧相對比的角度，共同收攝。所說的三種智慧是：一切智，指聲聞（Sravaka，聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，不依師教，自己證悟的修行者）等人，了知一切陰（Skandha，五蘊）、界（Ayatana，十二處）、入（Dhatu，十八界）等，稱為一切智。二是道種智，指菩薩（Bodhisattva，發菩提心，誓願救度一切眾生的修行者）了知種種差別，教化眾生的方法，稱為道種智。三是薩般若智（Sarvajnatva-jnana），翻譯成一切種智，諸佛如來覺知一切二諦諸法，稱為薩婆若（Sarvajna）。前面的三種智慧，進入這二者之中，是被薩婆若所攝，不屬於其餘兩種，因為其餘兩種在因位，不在果位。接下來，從與《涅槃經》中的三種智慧相對比的角度，共同收攝。" ], "english_translations": [ "English version", 'It is supremely named Sarvajna (all-knowing wisdom). In other sutras and treatises, the wisdom of the first principle is called Sarvajna, and the wisdom of worldly truth is called Sarvakarajnata (knowledge of all aspects). Now, here it is declared that the wisdom of the first principle is pure wisdom, and the wisdom of worldly truth is called Sarvajna. There is no harm in either naming. \'Unobstructed wisdom\' means that one knows immediately upon arising the thought of the previous four kinds of all dharmas, without needing any expedient means, unlike others who need to contemplate to know. This is called unobstructed wisdom. Discriminating the characteristics is like this (this section ends).', "", 'Next is the second section, which collectively encompasses by comparing with other wisdoms. There are four points: first, collectively encompassing by comparing with the three Prajnas (wisdom); second, collectively encompassing by comparing with the three wisdoms in the Mahaprajnaparamita Sutra; third, collectively encompassing by comparing with the three wisdoms in the Nirvana Sutra; fourth, collectively encompassing by comparing with the four unobstructed wisdoms (Catur-pratisamvid). Firstly, in terms of collectively encompassing by comparing with the three Prajnas, the three Prajnas, as Nagarjuna said: first is Contemplative Prajna, the true wisdom of realizing emptiness, universally understanding the wisdom of the Two Truths (Satya-dvaya, conventional and ultimate truth), all belong to this. Second is Literal Prajna, referring to the Prajna Sutra. This is not Prajna itself, but it can explain Prajna and generate Prajna, so it is called Prajna. Third is Reality Prajna, referring to the ultimate truth of emptiness. Generally speaking, the characteristics of the Two Truths all belong to this. Distinguishing consciousness and taking the Dharma, so it is called Reality. This is not Prajna itself, but it is the realm of Prajna, which can generate Prajna, so it is called Prajna. The previous three wisdoms, entering into these three Prajnas, are encompassed by the first Contemplative Prajna, not belonging to the other two, because the other two are not wisdom. Next, in terms of collectively encompassing by comparing with the three wisdoms in the Mahaprajnaparamita Sutra, the three wisdoms are: Sarvajna, referring to those of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), who understand all Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements), called Sarvajna. Second is the Knowledge of the Paths, referring to Bodhisattvas who understand the different methods of teaching sentient beings, called the Knowledge of the Paths. Third is Sarvajnatva-jnana, translated as the Knowledge of All Aspects, the Buddhas and Tathagatas who awaken to all dharmas of the Two Truths, called Sarvajna. The previous three wisdoms, entering into these two, are encompassed by Sarvajna, not belonging to the other two, because the other two are in the stage of cause, not in the stage of effect. Next, in terms of collectively encompassing by comparing with the three wisdoms in the Nirvana Sutra.' ] }
三智者。一名波若。此翻名慧。二毗婆舍那。此翻名觀。三者阇那。此翻名智。彼經具以兩門分別。一約人分別。其般若者。一切眾生。一切眾生同有慧數故名波若。毗婆舍那聲聞緣覺。彼觀四諦十二緣等故。就二乘說毗婆舍。其阇那者。諸佛菩薩。彼能了達一切法界故名阇那。若據此門。向前三智入此三中。阇那所攝。非餘二種。波若毗婆不在佛故。二約法分別。其波若者是別相。觀了知世諦。毗婆舍那是總相。觀知第一義。其阇那者。是彼相觀。觀察一實。破離二諦有無相故。若據此門。向前三智與此三種。共相收攝。此毗婆舍及與阇那。是前三中清凈智攝。同能觀理離染障故。前一切智及無礙智。是此三中波若所攝。以能了知別相法故。次約四辨共相收攝。法義辭樂。是四辨也。義如上釋。此之四辨。在佛之者。與前三智共相收攝。在因則非。就彼果中。即名以求四無礙慧。是前三中無礙智攝。隨義細獲。四無礙智有其多種。如地經說。若就世諦明四無礙。此四無礙。是一切智無礙智攝。以其同知世諦法故。若就真諦法性之理名法無礙。則法無礙。是前三中清凈智攝。余之三種。是一切智無礙智收。若說了知第一義諦為義無礙。則義無礙。是清凈智。余之三種。是一切智無礙智攝。三智如是。
三不護義
【現代漢語翻譯】 現代漢語譯本 三種智慧：第一種是般若（Prajna，意為智慧）。第二種是毗婆舍那（Vipassana，意為觀）。第三種是阇那（Jnana，意為智）。《彼經》用兩種方式來區分它們：一是按人來區分。般若，是一切眾生都具有的，因為一切眾生都有慧性，所以稱為般若。毗婆舍那，是聲聞和緣覺所具有的，因為他們觀察四諦和十二因緣等，所以就二乘來說是毗婆舍那。阇那，是諸佛菩薩所具有的，因為他們能夠完全通達一切法界，所以稱為阇那。如果按照這種區分方式，那麼前面的三種智慧都屬於阇那所攝，不屬於其他兩種。般若和毗婆舍那不在佛的範疇內。二是按法來區分。般若是別相，觀察了知世俗諦。毗婆舍那是總相，觀察了知第一義諦。阇那是彼相觀，觀察一實，破除二諦的有無之相。如果按照這種區分方式，那麼前面的三種智慧與這三種智慧是互相包含的。毗婆舍那和阇那屬於前面三種智慧中的清凈智所攝，因為它們都能觀察真理，遠離染污的障礙。前面的一切智和無礙智屬於這三種智慧中的般若所攝，因為它們能夠了知別相法。接下來按照四辯才來互相包含。法、義、辭、樂，是四辯才。義如上面解釋。這四辯才，在佛的果位上，與前面的三種智慧互相包含；在因地則不是。在佛的果位中，就稱為以求四無礙慧，屬於前面三種智慧中的無礙智所攝，隨著意義的細微之處而獲得。四無礙智有多種，如《地經》所說。如果就世俗諦來說明四無礙，那麼這四無礙屬於一切智和無礙智所攝，因為它們共同了知世俗諦法。如果就真諦法性的道理來說，稱為法無礙，那麼法無礙屬於前面三種智慧中的清凈智所攝。其餘三種屬於一切智和無礙智所攝。如果說了知第一義諦為義無礙，那麼義無礙是清凈智，其餘三種屬於一切智和無礙智所攝。三種智慧就是這樣。 三種不護之義
【English Translation】 English version The three wisdoms: The first is Prajna (般若, meaning wisdom). The second is Vipassana (毗婆舍那, meaning insight). The third is Jnana (阇那, meaning knowledge). 'That Sutra' distinguishes them in two ways: First, by person. Prajna is possessed by all sentient beings, because all sentient beings have the nature of wisdom, so it is called Prajna. Vipassana is possessed by Sravakas and Pratyekabuddhas, because they observe the Four Noble Truths and the Twelve Links of Dependent Origination, etc., so Vipassana is spoken of in relation to the Two Vehicles. Jnana is possessed by all Buddhas and Bodhisattvas, because they are able to fully understand all Dharmadhatu, so it is called Jnana. According to this distinction, the previous three wisdoms are all included in Jnana, and do not belong to the other two. Prajna and Vipassana are not within the scope of the Buddha. Second, by Dharma. Prajna is the specific characteristic, observing and knowing the mundane truth. Vipassana is the general characteristic, observing and knowing the ultimate truth. Jnana is the observation of that characteristic, observing the one reality, breaking away from the existence and non-existence of the two truths. According to this distinction, the previous three wisdoms and these three wisdoms are mutually inclusive. Vipassana and Jnana are included in the pure wisdom of the previous three wisdoms, because they can both observe the truth and be free from the obstacles of defilement. The previous All-Knowing Wisdom and Unobstructed Wisdom are included in the Prajna of these three wisdoms, because they can know the specific characteristic Dharma. Next, they are mutually included according to the four eloquence. Dharma, meaning, wording, and joy are the four eloquence. The meaning is as explained above. These four eloquence, in the fruit position of the Buddha, are mutually inclusive with the previous three wisdoms; they are not in the causal ground. In the fruit position of the Buddha, it is called seeking the Four Unobstructed Wisdoms, which are included in the Unobstructed Wisdom of the previous three wisdoms, and are obtained with the subtle aspects of meaning. There are many kinds of Four Unobstructed Wisdoms, as stated in the 'Earth Sutra'. If the Four Unobstructed Wisdoms are explained in terms of mundane truth, then these Four Unobstructed Wisdoms are included in the All-Knowing Wisdom and Unobstructed Wisdom, because they jointly know the mundane truth Dharma. If it is called Dharma Unobstructed in terms of the principle of the Dharma nature of ultimate truth, then Dharma Unobstructed is included in the pure wisdom of the previous three wisdoms. The remaining three are included in the All-Knowing Wisdom and Unobstructed Wisdom. If it is said that knowing the ultimate truth is Meaning Unobstructed, then Meaning Unobstructed is pure wisdom, and the remaining three are included in the All-Knowing Wisdom and Unobstructed Wisdom. The three wisdoms are like this. The meaning of the three non-protections
三不護義。如經中說。如來三業。純凈離過。不須防護。名三不護。諸阿羅漢三業雖凈。常須防護方能離過。如來異彼。是故宣說三不護矣。問曰。如來何因緣故身口意業不須防護。久修凈戒性成就故。常住深定未曾出故。三業恒隨智慧行故。住大涅槃永寂滅故。是故三業不須防護。三不護義。辨之略爾。
三念處義
三念處義。如經中說。一切眾生。是佛如來生念境界。故云念處。念處不同。隨境分三。一是正眾。二是邪眾。三非正非邪。如來自知己法最勝。然于所受者不生喜心。是初念處。于不受者不生瞋心。第二念處。于彼非受及非不受中容人所。不生癡舍。常得凈心。第三念處。于邪正等。既得分三。于怨親中三種人所。亦得分三。于怨不嗔。是初念處。于親不愛。第二念處。中容人所不生癡心。第三念處。問曰。如來何因緣故得三念處。久于眾生修習平等大舍心故。深觀眾生無我人故。了知諸法性空寂故。故於三眾得平等心。三念處義。略之云爾。
四一切種凈義
四一切種凈。如地持說。佛德離垢。名之為凈。凈隨義別。一門說四。四名是何。一者身凈。二者境界凈。三者心凈。四者智凈。此四窮本唯身與心。初二是身。后二是心。但就身中境體不同。開分為二。心中
【現代漢語翻譯】 現代漢語譯本
三不護的意義。如經中所說，如來的身、口、意三業，純凈無染，遠離過失，不需要防護，這稱為『三不護』。諸位阿羅漢的身、口、意三業雖然清凈，但常常需要防護才能遠離過失。如來與他們不同，所以宣說『三不護』。有人問：如來因為什麼因緣，身、口、意三業不需要防護呢？因為長久修習清凈的戒律，自性成就的緣故；因為常住在甚深的禪定中，未曾出定的緣故；因為身、口、意三業恒常隨順智慧而行的緣故；因為安住于大涅槃中，永遠寂滅的緣故。所以身、口、意三業不需要防護。關於三不護的意義，簡略地辨析到這裡。 三念處的意義 三念處的意義。如經中所說，一切眾生，是佛陀如來生起正念的境界，所以稱為『念處』。念處不同，隨著境界分為三種。第一種是正直的眾生，第二種是邪惡的眾生，第三種是非正直非邪惡的眾生。如來自己知道自己的佛法最為殊勝，然而對於接受佛法的人不生歡喜心，這是第一念處。對於不接受佛法的人不生嗔恨心，這是第二念處。對於那些非接受也非不接受佛法的人，能夠容忍他們，不生愚癡，保持清凈心，這是第三念處。對於邪惡、正直等眾生，既然可以分為三種，那麼對於怨家、親人這三種人，也可以分為三種。對於怨家不生嗔恨心，這是第一念處。對於親人不生貪愛心，這是第二念處。對於中等的人不生愚癡心，這是第三念處。有人問：如來因為什麼因緣得到三念處？因為長久以來對於眾生修習平等的大舍心（Upeksha），深刻地觀察眾生沒有我相、人相的緣故，了知一切諸法的自性是空寂的緣故，所以對於三種眾生得到平等心。關於三念處的意義，簡略地說到這裡。 四一切種凈的意義 四一切種凈。如《地持經》（Bodhisattvabhumi）所說，佛的功德遠離垢染，稱為『凈』。『凈』隨著意義的不同，從一個方面來說有四種。這四種名稱是什麼？第一是身凈，第二是境界凈，第三是心凈，第四是智凈。這四種追究根本，只有身和心。前兩種是身，后兩種是心。只是就身體中境界和本體的不同，分開為兩種。心中
【English Translation】 English version
The meaning of the Three Non-Protections. As it says in the sutras, the Tathagata's (Như Lai) three karmas of body, speech, and mind are pure and free from faults, and do not need protection, which is called the 'Three Non-Protections'. Although the Arhats' (A La Hán) three karmas of body, speech, and mind are pure, they often need protection to avoid faults. The Tathagata is different from them, so he proclaims the 'Three Non-Protections'. Someone asks: For what reason does the Tathagata not need to protect his body, speech, and mind? Because he has cultivated pure precepts for a long time, and his nature is accomplished; because he always dwells in deep Samadhi (Tam Muội), and has never left it; because his three karmas of body, speech, and mind always follow wisdom; because he dwells in great Nirvana (Niết Bàn), and is eternally extinguished. Therefore, the three karmas of body, speech, and mind do not need protection. The meaning of the Three Non-Protections is briefly explained here. The meaning of the Three Mindfulnesses The meaning of the Three Mindfulnesses. As it says in the sutras, all sentient beings are the realm of mindfulness for the Buddha Tathagata, so it is called 'Mindfulness'. Mindfulness is different, and is divided into three according to the realm. The first is righteous beings, the second is evil beings, and the third is neither righteous nor evil. The Tathagata knows that his Dharma (Pháp) is the most supreme, but he does not rejoice in those who accept the Dharma, which is the first mindfulness. He does not become angry with those who do not accept the Dharma, which is the second mindfulness. He can tolerate those who neither accept nor reject the Dharma, and does not become deluded, maintaining a pure mind, which is the third mindfulness. Since evil and righteous beings can be divided into three types, so can enemies and relatives. He does not become angry with enemies, which is the first mindfulness. He does not become attached to relatives, which is the second mindfulness. He does not become deluded with ordinary people, which is the third mindfulness. Someone asks: For what reason does the Tathagata attain the Three Mindfulnesses? Because he has cultivated great equanimity (Upeksha) towards sentient beings for a long time, deeply observing that sentient beings have no self or person, and understanding that the nature of all Dharmas is empty and still, so he attains equanimity towards the three types of beings. The meaning of the Three Mindfulnesses is briefly explained here. The meaning of the Four All-Kinds of Purity The Four All-Kinds of Purity. As it says in the Bodhisattvabhumi Sutra (Địa Trì Kinh), the Buddha's merits are free from defilement, which is called 'Purity'. 'Purity' has four aspects according to the different meanings. What are these four names? The first is body purity, the second is realm purity, the third is mind purity, and the fourth is wisdom purity. These four, when traced to their root, are only body and mind. The first two are body, and the last two are mind. It is only that the realm and substance are different in the body, so they are divided into two. In the mind
隨其福智不同。復分為二。故合為四。言身凈者。煩惱習身永滅無餘。得最上身生滅自在。故名身凈。煩惱習身永滅無餘。得最上身真身凈也。生滅自在應身凈也。又得上身是身體凈。生滅自在是身用凈。境界凈者。種種現化及所言說。無礙自在名境界凈。種種現化是身境界。及所言說是口境界。又複種種現化境界是事境界。及所言說是理境界。於此境界。作用自在。緣中無障。名境界凈。言心凈者。明佛福德莊嚴凈也。一切福德。以心為主。就主以彰。故云心凈。故彼文言。煩惱悉離善根成就。名為心凈。煩惱悉離斷德凈也。善根成就行德凈也。言智凈者。明佛智慧莊嚴凈也。故彼文言。舍離一切無明穢污。一切所知無礙自在。名為智凈。舍離一切無明穢污除無明地。真諦智凈。一切所知無礙自在。斷事無知。世諦智凈。四凈如是。
二智義
其二智者。一是實智。二方便智。言實智者。泛解有二。一于諸法如實了知。名為實智。非是不知妄稱知故。故地持云。離增上慢智名為如實智。此如實智與彼慢心妄智相對。不對方便。於此門中。佛一切智悉名實智。不簡方便。二知實法名為實智。于中分別曲有五義。一對妄明實。知如來藏真實之法名為實智。知于妄想情所起法名為實智。如知苦諦名為苦智。如
【現代漢語翻譯】 現代漢語譯本 隨其福智的不同，又可分為兩種，所以合起來共有四種。所謂『身凈』，是指煩惱和習氣之身永遠滅盡，沒有剩餘，得到最上之身，生死自在，所以稱為身凈。煩惱習氣之身永遠滅盡，得到最上之身，是真身凈。生死自在，是應身凈。又，得到最上之身是身體凈，生死自在是身用凈。所謂『境界凈』，是指種種顯現變化以及所說的話，沒有障礙，自在無礙，稱為境界凈。種種顯現變化是身境界，所說的話是口境界。又，種種顯現變化境界是事境界，所說的話是理境界。對於這些境界，作用自在，因緣之中沒有障礙，稱為境界凈。所謂『心凈』，是說明佛的福德莊嚴清凈。一切福德，以心為主，就主要方面來彰顯，所以說心凈。所以那段經文說，『煩惱完全脫離，善根成就』，稱為心凈。煩惱完全脫離，是斷德凈。善根成就，是行德凈。所謂『智凈』，是說明佛的智慧莊嚴清凈。所以那段經文說，『舍離一切無明污穢，對於一切所知無礙自在』，稱為智凈。舍離一切無明污穢，去除無明之地，是真諦智凈。對於一切所知無礙自在，斷除事相上的無知，是世諦智凈。以上就是四凈。 二智的含義 所謂的二智，一是實智（Śūnyatājñāna），二是方便智（Upāya-jñāna）。所謂『實智』，泛泛地解釋有兩種。一是對諸法如實了知，稱為實智，不是不知而妄稱知。所以《地持經》（Bodhisattvabhūmi）說，『離開增上慢的智慧，稱為如實智』。這種如實智是與增上慢的虛妄智慧相對而言的，不是與方便智相對。在這個意義上，佛的一切智都稱為實智，不區分方便。二是知曉真實之法，稱為實智。其中分別開來，又有五種含義。一是針對虛妄而說真實，知曉如來藏（Tathāgatagarbha）真實之法，稱為實智。知曉虛妄的妄想情識所產生的法，稱為實智。例如知曉苦諦（duḥkha satya）稱為苦智。
【English Translation】 English version Depending on the differences in their merits and wisdom, they are further divided into two, thus totaling four. 'Body purity' refers to the complete and utter eradication of the body of afflictions and habitual tendencies, attaining the supreme body with freedom over birth and death, hence it is called body purity. The complete and utter eradication of the body of afflictions and habitual tendencies, attaining the supreme body, is the purity of the true body. Freedom over birth and death is the purity of the manifested body. Furthermore, attaining the supreme body is the purity of the physical body, and freedom over birth and death is the purity of the body's function. 'Realm purity' refers to the unimpeded and free manifestation of various transformations and spoken words, hence it is called realm purity. Various manifestations and transformations are the realm of the body, and spoken words are the realm of speech. Moreover, various manifestations and transformations are the realm of phenomena, and spoken words are the realm of principle. Within these realms, the function is free and unhindered in its conditions, hence it is called realm purity. 'Mind purity' refers to the purity of the Buddha's merit and adornment. All merits are based on the mind, and it is through the principal aspect that it is manifested, hence it is called mind purity. Therefore, that text says, 'Completely separated from afflictions, with the accomplishment of wholesome roots,' this is called mind purity. Completely separated from afflictions is the purity of severance. The accomplishment of wholesome roots is the purity of practice. 'Wisdom purity' refers to the purity of the Buddha's wisdom and adornment. Therefore, that text says, 'Relinquishing all defilements of ignorance, with unimpeded freedom over all that is known,' this is called wisdom purity. Relinquishing all defilements of ignorance, removing the ground of ignorance, is the purity of ultimate truth wisdom (Paramārtha-satya-jñāna). Unimpeded freedom over all that is known, severing ignorance of affairs, is the purity of conventional truth wisdom (Saṃvṛti-satya-jñāna). Such are the four purities. The Meaning of the Two Wisdoms The two wisdoms are: first, the Real Wisdom (Śūnyatājñāna); second, the Expedient Wisdom (Upāya-jñāna). 'Real Wisdom' generally has two interpretations. First, to know all dharmas as they truly are is called Real Wisdom, not falsely claiming to know when one does not. Therefore, the Bodhisattvabhūmi (地持經) says, 'Wisdom that is free from conceit is called Real Wisdom.' This Real Wisdom is contrasted with the false wisdom of conceit, not with Expedient Wisdom. In this sense, all of the Buddha's wisdom is called Real Wisdom, without distinguishing Expedient Wisdom. Second, knowing real dharmas is called Real Wisdom. Within this, there are five meanings when distinguished. First, in contrast to the false, it clarifies the real. Knowing the real dharma of the Tathāgatagarbha (如來藏) is called Real Wisdom. Knowing the dharmas that arise from false thoughts and emotions is called Real Wisdom. For example, knowing the truth of suffering (duḥkha satya 苦諦) is called the wisdom of suffering.
是一切。於此門中。實智與彼妄智相對。不對方便。二對假明實。知第一義真諦之法名為實智。知於世諦假名之法名為假智。於此門中。實智與彼假智相對。不對方便。三對相明實。知一實諦實性之法名為實智。知於一諦有無法相名為相智。知於世諦假名之法名為假智。於此門中。實智與彼相智相對。亦得說言與第一義世智相對。不對方便。四對教明實。證實法性名為實智。尋言始學名為教智。於此門中。實智與彼教智相對。不對方便。若名教智以為方便。亦得無傷。五對權明實。知於一乘真實之法名為實智。了知三乘權化之法名方便智。於此門中。實智與彼方便智對。今論實智。據後言耳。方便智者。泛解有四。一進趣方便。如見道前七方便等。進趣向果。與果為由故曰方便。此一方便與果相對。不對實智。若名果德以之為實。義亦無傷。二施造方便。如十波羅蜜中方便波羅蜜。于所修行善巧為之。故曰方便。此方便中曲有三種。一教行方便事中善巧。如地持說。十二巧便是其事也。二證行方便。觀空不著。如地經說。十方便慧是其義也。三不住方便。於世出世善巧雙游。如地論說。於世出世方便不染。善巧住故是其義也。此三皆是施造方便。此一方便與無方便愚拙相對。不對實智。三整合方便。諸法同體。巧相集
【現代漢語翻譯】 現代漢語譯本：是一切。於此門中，實智與彼妄智相對，不對方便。二對假明實。知第一義真諦之法名為實智，知於世諦假名之法名為假智。於此門中，實智與彼假智相對，不對方便。三對相明實。知一實諦實性之法名為實智，知於一諦有無法相名為相智，知於世諦假名之法名為假智。於此門中，實智與彼相智相對，亦得說言與第一義世智相對，不對方便。四對教明實。證實法性名為實智，尋言始學名為教智。於此門中，實智與彼教智相對，不對方便。若名教智以為方便，亦得無傷。五對權明實。知於一乘真實之法名為實智，了知三乘權化之法名方便智。於此門中，實智與彼方便智對。今論實智，據後言耳。方便智者，泛解有四。一進趣方便，如見道前七方便等，進趣向果，與果為由故曰方便。此一方便與果相對，不對實智。若名果德以之為實，義亦無傷。二施造方便，如十波羅蜜（dasa-pāramitā）中方便波羅蜜（upāya-pāramitā）。于所修行善巧為之，故曰方便。此方便中曲有三種。一教行方便事中善巧，如地持說，十二巧便是其事也。二證行方便，觀空不著，如地經說，十方便慧是其義也。三不住方便，於世出世善巧雙游。如地論說，於世出世方便不染，善巧住故是其義也。此三皆是施造方便。此一方便與無方便愚拙相對，不對實智。三整合方便，諸法同體，巧相集 English version: It is everything. Within this context, 'true wisdom' (實智, shí zhì) is contrasted with 'deluded wisdom' (妄智, wàng zhì), not with 'expedient means' (方便, fāng biàn). Secondly, it contrasts the false with the real. Knowing the Dharma of the ultimate truth is called 'true wisdom' (實智, shí zhì), while knowing the Dharma of conventional truth, which is based on provisional names, is called 'false wisdom' (假智, jiǎ zhì). In this context, 'true wisdom' (實智, shí zhì) is contrasted with 'false wisdom' (假智, jiǎ zhì), not with 'expedient means' (方便, fāng biàn). Thirdly, it contrasts the characteristics with the real. Knowing the Dharma of the true nature of the one reality is called 'true wisdom' (實智, shí zhì), while knowing the characteristics of existence and non-existence within the one reality is called 'characteristic wisdom' (相智, xiàng zhì), and knowing the Dharma of conventional truth, which is based on provisional names, is called 'false wisdom' (假智, jiǎ zhì). In this context, 'true wisdom' (實智, shí zhì) is contrasted with 'characteristic wisdom' (相智, xiàng zhì), and it can also be said to be contrasted with 'worldly wisdom' (世智, shì zhì) regarding the ultimate truth, not with 'expedient means' (方便, fāng biàn). Fourthly, it contrasts teaching with the real. Realizing the nature of Dharma is called 'true wisdom' (實智, shí zhì), while initially learning through words is called 'teaching wisdom' (教智, jiào zhì). In this context, 'true wisdom' (實智, shí zhì) is contrasted with 'teaching wisdom' (教智, jiào zhì), not with 'expedient means' (方便, fāng biàn). If 'teaching wisdom' (教智, jiào zhì) is considered as 'expedient means' (方便, fāng biàn), it is also acceptable. Fifthly, it contrasts provisionality with the real. Knowing the Dharma of the one vehicle's (一乘, yī shèng) reality is called 'true wisdom' (實智, shí zhì), while understanding the Dharma of the three vehicles' (三乘, sān shèng) provisional transformations is called 'expedient wisdom' (方便智, fāng biàn zhì). In this context, 'true wisdom' (實智, shí zhì) is contrasted with 'expedient wisdom' (方便智, fāng biàn zhì). Now, discussing 'true wisdom' (實智, shí zhì) refers to the latter. 'Expedient wisdom' (方便智, fāng biàn zhì) can be broadly explained in four ways. First, 'progressive expedient means' (進趣方便, jìn qù fāng biàn), such as the seven expedient means before the path of seeing, progressing towards the result, with the result as the cause, hence called 'expedient means' (方便, fāng biàn). This 'expedient means' (方便, fāng biàn) is contrasted with the result, not with 'true wisdom' (實智, shí zhì). If the virtue of the result is considered as the real, the meaning is also acceptable. Second, 'bestowing and creating expedient means' (施造方便, shī zào fāng biàn), such as 'expedient means pāramitā' (方便波羅蜜, upāya-pāramitā) among the ten pāramitās (十波羅蜜, dasa-pāramitā). Skillfully acting upon what is practiced is called 'expedient means' (方便, fāng biàn). Within this 'expedient means' (方便, fāng biàn), there are subtly three types. First, skillful in matters of teaching and practice, as the Bodhisattvabhumi says, the twelve skills are the matter. Second, skillful in the practice of realization, observing emptiness without attachment, as the Dasabhumika Sutra says, the ten expedient wisdoms are the meaning. Third, non-abiding expedient means, skillfully roaming in both worldly and supramundane realms, as the Dasabhumika-sastra says, not being tainted by expedient means in both worldly and supramundane realms, skillfully abiding is the meaning. All three are 'bestowing and creating expedient means' (施造方便, shī zào fāng biàn). This 'expedient means' (方便, fāng biàn) is contrasted with the lack of 'expedient means' (方便, fāng biàn), which is clumsiness, not with 'true wisdom' (實智, shí zhì). Third, 'integrating expedient means' (整合方便, jí chéng fāng biàn), all Dharmas are of the same essence, skillfully gathering characteristics.
【English Translation】 English version: It is everything. Within this context, 'true wisdom' is contrasted with 'deluded wisdom', not with 'expedient means'. Secondly, it contrasts the false with the real. Knowing the Dharma of the ultimate truth is called 'true wisdom', while knowing the Dharma of conventional truth, which is based on provisional names, is called 'false wisdom'. In this context, 'true wisdom' is contrasted with 'false wisdom', not with 'expedient means'. Thirdly, it contrasts the characteristics with the real. Knowing the Dharma of the true nature of the one reality is called 'true wisdom', while knowing the characteristics of existence and non-existence within the one reality is called 'characteristic wisdom', and knowing the Dharma of conventional truth, which is based on provisional names, is called 'false wisdom'. In this context, 'true wisdom' is contrasted with 'characteristic wisdom', and it can also be said to be contrasted with 'worldly wisdom' regarding the ultimate truth, not with 'expedient means'. Fourthly, it contrasts teaching with the real. Realizing the nature of Dharma is called 'true wisdom', while initially learning through words is called 'teaching wisdom'. In this context, 'true wisdom' is contrasted with 'teaching wisdom', not with 'expedient means'. If 'teaching wisdom' is considered as 'expedient means', it is also acceptable. Fifthly, it contrasts provisionality with the real. Knowing the Dharma of the one vehicle's reality is called 'true wisdom', while understanding the Dharma of the three vehicles' provisional transformations is called 'expedient wisdom'. In this context, 'true wisdom' is contrasted with 'expedient wisdom'. Now, discussing 'true wisdom' refers to the latter. 'Expedient wisdom' can be broadly explained in four ways. First, 'progressive expedient means', such as the seven expedient means before the path of seeing, progressing towards the result, with the result as the cause, hence called 'expedient means'. This 'expedient means' is contrasted with the result, not with 'true wisdom'. If the virtue of the result is considered as the real, the meaning is also acceptable. Second, 'bestowing and creating expedient means', such as 'expedient means pāramitā' among the ten pāramitās (dasa-pāramitā). Skillfully acting upon what is practiced is called 'expedient means'. Within this 'expedient means', there are subtly three types. First, skillful in matters of teaching and practice, as the Bodhisattvabhumi says, the twelve skills are the matter. Second, skillful in the practice of realization, observing emptiness without attachment, as the Dasabhumika Sutra says, the ten expedient wisdoms are the meaning. Third, non-abiding expedient means, skillfully roaming in both worldly and supramundane realms, as the Dasabhumika-sastra says, not being tainted by expedient means in both worldly and supramundane realms, skillfully abiding is the meaning. All three are 'bestowing and creating expedient means'. This 'expedient means' is contrasted with the lack of 'expedient means', which is clumsiness, not with 'true wisdom'. Third, 'integrating expedient means', all Dharmas are of the same essence, skillfully gathering characteristics.
成。故曰方便。云何巧成。一真心中曠備法界恒沙佛法。是諸佛法。以同體故。用慧為門。余法助成。用定為門。余義助成。如是一切。以同體法巧相整合故曰方便。故地論言。此法善巧成。是故名方便。又地經中說。一切行總相別相同相異相成相壞相。而為方便。此亦是其整合方便。此一方便與彼一切陰界入等事法相對。不對實智。故地論中辨六相門說言除事。事者所謂陰界入等。四權巧方便實無此事。權巧施之故曰方便。于中分別曲有三種。一是身巧。謂佛獼猴鹿馬等化。二是口巧。實無三乘。隨化說之。三是意巧。謂方便慧。起前身口二種巧化。如法花經。尋念過去佛所行方便力。我今所得道。亦應說三乘。如是等也。今說意巧為方便智。此方便智。得與向前實智相對。二智如是。
四智義三門分別(約境辨定一 體相分別二 約對盡智無生智分別三)
第一門中。約對四諦境界辨定。言四智者。我生已盡。梵行已立。所作已辦。不受後有。是其四也。此四猶是四諦之智。四諦智中有其二種。一者泛爾觀境之智。所觀諦境。不簡自他。二無學聖人內證之智。自證已寂。苦集已盡。自覺已寂。滅道已滿。今此所論義當後門。於四智中。何者是其知苦之智。乃至何者知道之智。經論不同。乃有三別。第
一依彼毗婆沙論。我生已盡。是斷集智。集因能起未來苦果。名之為生。無學斷竟。名我生已盡。梵行已立。是修道智。梵名為凈。無漏聖道。能除垢染。出障清凈故名梵行。無學聖人道行成滿名為已立。所作已辦。是證滅智。斷障證滅。是其所作。無學聖人。證滅功成。名所作已辦。不受後有是斷苦智。後世苦報名為後有。無學聖人。於此后報不復更受。名不受後有。問曰。經說四諦法門。先明苦集。后彰滅道。今明四智。何不依彼。乃先明其斷集修道。然後方明證滅除苦。釋言。法門說有種種。不可一定。經說四諦。依欣厭門。先染后凈。又欣厭中。依逆觀門。先果后因。其四智者。依順觀門。先因後果。以是義故。先明集道。后論滅苦。就前因中。要先除障。然後善成。以是義故。先明斷集。后彰修道。就後果中。先滅現過。然後不受未來苦果。以是義故。先明證滅。后明斷苦。此是一異。第二依彼勝鬘經文。我生已盡。是斷苦智故。彼文云。二種死中分段死故。說我生盡。苦報集起名之為生。無學斷竟名我生盡。梵行已立。是證滅智故。彼文言。得有餘果證梵行已立。梵名涅槃。無學聖人。證梵行成名梵行立。所作已辦。是修道智。修道斷障。是其所作。無學聖人修人修道事建名所作辦。不受後有。是斷集智
【現代漢語翻譯】 現代漢語譯本 一、依據《毗婆沙論》的觀點：『我生已盡』，是指斷集智（duan ji zhi，wisdom of cessation of accumulation）。集（ji，accumulation）是指能引起未來苦果的因。無學（wuxue，one beyond learning）斷除集因完畢，稱為『我生已盡』。 『梵行已立』，是指修道智（xiudao zhi，wisdom of cultivation of the path）。梵（fan，pure）名為清凈。無漏聖道（wulou shengdao，undefiled noble path）能去除垢染，脫離障礙而得清凈，所以稱為梵行。無學聖人（wuxue shengren，one beyond learning）的道行修習圓滿，稱為『已立』。 『所作已辦』，是指證滅智（zhengmie zhi，wisdom of realization of cessation）。斷除障礙，證得寂滅，是其所作。無學聖人證得寂滅的功德成就，稱為『所作已辦』。 『不受後有』，是指斷苦智（duanku zhi，wisdom of cessation of suffering）。後世的苦報稱為後有（houyou，future existence）。無學聖人對於這未來的果報不再承受，稱為『不受後有』。 問：經典中闡述四諦法門（sidi famen，four noble truths），先說明苦（ku，suffering）和集（ji，accumulation），后闡明滅（mie，cessation）和道（dao，path）。現在闡明四智，為什麼不按照那個順序，而是先說明斷集修道，然後才說明證滅除苦？ 解釋說：法門的闡述有種種方式，不能固定不變。經典闡述四諦，是依據欣厭門（xinyan men，gate of joy and aversion），先染后凈。而且在欣厭中，依據逆觀門（niguang men，gate of reverse observation），先果后因。而四智，是依據順觀門（shunguan men，gate of forward observation），先因後果。因為這個緣故，先說明集道，后論述滅苦。在前面的因中，要先去除障礙，然後才能善於成就。因為這個緣故，先說明斷集，后闡明修道。在後面的果中，先滅除現在的過患，然後不再承受未來的苦果。因為這個緣故，先說明證滅，后說明斷苦。這是一點不同。 二、依據《勝鬘經》（Shengman Jing，Shrimala Sutra）的經文：『我生已盡』，是指斷苦智。那部經文中說：在兩種死中，因為有分段死（fenduan si，death by segments），所以說『我生已盡』。苦報的聚集生起稱為生。無學斷除完畢稱為『我生已盡』。 『梵行已立』，是指證滅智。那部經文中說：得到有餘果（youyu guo，fruit with remainder），證明梵行已經建立。梵名為涅槃（Nirvana，Nirvana）。無學聖人，證得梵行成就，稱為梵行已立。 『所作已辦』，是指修道智。修道斷除障礙，是其所作。無學聖人修人修道的事情建立，稱為所作已辦。 『不受後有』，是指斷集智。
【English Translation】 English version I. According to the Vibhasa (Pipo Sha Lun, Commentary on the Abhidharma), 'My birth is exhausted' refers to the wisdom of cessation of accumulation (duan ji zhi). Accumulation (ji) refers to the cause that can give rise to future suffering. When the arhat (wuxue, one beyond learning) has completely eliminated the cause of accumulation, it is called 'My birth is exhausted'. 'The Brahma-carya is established' refers to the wisdom of cultivating the path (xiudao zhi). Brahma (fan) means purity. The undefiled noble path (wulou shengdao) can remove defilements and be free from obstacles, thus it is called Brahma-carya. When the arhat (wuxue) has fully cultivated the path, it is called 'established'. 'What had to be done has been done' refers to the wisdom of realizing cessation (zhengmie zhi). Eliminating obstacles and realizing cessation is what has to be done. When the arhat (wuxue) has accomplished the merit of realizing cessation, it is called 'What had to be done has been done'. 'There is no more coming to any state of being' refers to the wisdom of cessation of suffering (duanku zhi). The suffering retribution in future lives is called future existence (houyou). When the arhat (wuxue) no longer receives this future retribution, it is called 'There is no more coming to any state of being'. Question: The scriptures explain the Four Noble Truths (sidi famen), first explaining suffering (ku) and accumulation (ji), and then explaining cessation (mie) and the path (dao). Now, in explaining the four wisdoms, why not follow that order, but instead first explain the cessation of accumulation and the cultivation of the path, and then explain the realization of cessation and the elimination of suffering? Explanation: There are various ways to explain the Dharma, and it cannot be fixed. The scriptures explain the Four Noble Truths based on the gate of joy and aversion (xinyan men), first defilement and then purity. Moreover, within joy and aversion, it is based on the gate of reverse observation (niguang men), first the result and then the cause. The four wisdoms, however, are based on the gate of forward observation (shunguan men), first the cause and then the result. For this reason, accumulation and the path are explained first, and then cessation and suffering are discussed. In the former cause, obstacles must first be removed before one can skillfully achieve. For this reason, the cessation of accumulation is explained first, and then the cultivation of the path is explained. In the latter result, present faults are first eliminated, and then future suffering is no longer received. For this reason, the realization of cessation is explained first, and then the cessation of suffering is explained. This is one difference. II. According to the text of the Shrimala Sutra (Shengman Jing), 'My birth is exhausted' refers to the wisdom of cessation of suffering. That sutra says: Among the two kinds of death, because there is death by segments (fenduan si), it is said 'My birth is exhausted'. The accumulation and arising of suffering retribution is called birth. The complete elimination by the arhat (wuxue) is called 'My birth is exhausted'. 'The Brahma-carya is established' refers to the wisdom of realizing cessation. That sutra says: Obtaining the fruit with remainder (youyu guo) proves that the Brahma-carya has been established. Brahma means Nirvana (Nirvana). When the arhat (wuxue) realizes the accomplishment of the Brahma-carya, it is called the Brahma-carya is established. 'What had to be done has been done' refers to the wisdom of cultivating the path. Eliminating obstacles through cultivation is what has to be done. When the arhat (wuxue) establishes the matter of cultivating the path, it is called what had to be done has been done. 'There is no more coming to any state of being' refers to the wisdom of cessation of accumulation.
。故彼文言。所斷煩惱更不受后。名不受後有。集因能有後世之果。名為後有。無學斷竟。更不生后。名不受后。問曰。經說四諦法門。先染后凈。染凈之中。先果后因。彼說四智。何不依彼。乃先明其除苦證滅。後方宣說修道斷集。此亦聖說不同故爾。四諦法門已如上辨。勝鬘所說四智之義。依逆觀門。先果后因。以是義故。在先明其除苦證滅。後方明其修道斷集。就前果中。要先除障。然後得滅。以是義故。先明除苦。后明證滅。就后因中。要先修治。然後剪障。以是義故。先明修道。后彰斷集。此是兩異。第三依彼涅槃經文。一一智中。各有兩義。我生盡中。明其斷集。亦彰滅苦。彼文說言。永斷三世生因緣故。是故唱言我生已盡。是斷集也。更不復受五陰身故。是故唱言我生已盡。是滅苦也。若欲同彼毗婆沙說。舉果顯因。若欲同彼勝鬘所說。舉因顯果。梵行立中滅道雙明。彼文說言。所修梵行已畢竟。是故唱言梵行已立。明道圓也。舍學道亦名已立。彰滅極也。若欲同彼毗婆沙說。舉果顯因。若欲同彼勝鬘所說。舉因顯果。所作辦中滅道並說。彼文說言。如本所求。今日已得。是故唱言所作已辦。是滅極也。修道得果。亦名已辦。是道圓也。若欲同彼毗婆沙說。舉因顯果。若欲同彼勝鬘所說。舉果顯因。不
【現代漢語翻譯】 現代漢語譯本 因此，那段文字說，所斷除的煩惱不再導致後來的生命，這稱為『不受後有』。而積聚（集）是能夠導致後世之果的因，這稱為『後有』。無學之人徹底斷除煩惱后，不再產生後來的生命，這稱為『不受后』。 有人問：經中講的四諦法門，是先染污后清凈，在染污和清凈之中，是先果后因。他們所說的四智，為什麼不按照這個順序，而是先說明消除痛苦、證得寂滅，然後才宣說修道、斷除積聚呢？這是因為聖人的說法有所不同。 四諦法門的道理已經在上面辨析過了。勝鬘經所說的四智的意義，是依照逆觀之門，先果后因。因為這個緣故，先說明消除痛苦、證得寂滅，然後才說明修道、斷除積聚。在前面的果中，必須先消除障礙，然後才能得到寂滅。因為這個緣故，先說明消除痛苦，后說明證得寂滅。在後面的因中，必須先修治，然後才能剪除障礙。因為這個緣故，先說明修道，后彰顯斷除積聚。這是兩者的不同之處。 第三，依照《涅槃經》的經文，每一個智慧中，都有兩種意義。在『我生已盡』中，既說明了斷除積聚（集），也彰顯了寂滅痛苦（滅）。那段文字說，永遠斷除了三世的生起因緣，所以說『我生已盡』，這是斷除積聚。不再承受五陰之身，所以說『我生已盡』，這是寂滅痛苦。如果想要和《毗婆沙論》的說法相同，就是舉果顯因；如果想要和《勝鬘經》的說法相同，就是舉因顯果。 在『梵行已立』中，寂滅（滅）和道（道）同時闡明。那段文字說，所修的梵行已經究竟，所以說『梵行已立』，這是說明道已經圓滿。捨棄學道也稱為『已立』，彰顯寂滅的極致。如果想要和《毗婆沙論》的說法相同，就是舉果顯因；如果想要和《勝鬘經》的說法相同，就是舉因顯果。 在『所作已辦』中，寂滅（滅）和道（道）一起說明。那段文字說，如同原本所求的，今天已經得到，所以說『所作已辦』，這是寂滅的極致。修道得到結果，也稱為『已辦』，這是道圓滿。如果想要和《毗婆沙論》的說法相同，就是舉因顯果；如果想要和《勝鬘經》的說法相同，就是舉果顯因。 不
【English Translation】 English version Therefore, that text says that the afflictions that have been severed no longer lead to future existence, which is called 'no future existence'. And accumulation (Samudaya) is the cause that can lead to the fruit of future lives, which is called 'future existence'. When a non-learner completely cuts off afflictions, they no longer produce future lives, which is called 'no future'. Someone asks: The Four Noble Truths taught in the scriptures are first defiled and then purified, and in defilement and purification, there is first the fruit and then the cause. Why don't they follow this order in the Four Wisdoms they speak of, but first explain the elimination of suffering and the attainment of cessation, and then proclaim the cultivation of the path and the cutting off of accumulation? This is because the teachings of the sages are different. The principles of the Four Noble Truths have already been analyzed above. The meaning of the Four Wisdoms spoken of in the Śrīmālādevī Siṃhanāda Sūtra is based on the gate of reverse observation, first the fruit and then the cause. Because of this reason, first explain the elimination of suffering and the attainment of cessation, and then explain the cultivation of the path and the cutting off of accumulation. In the preceding fruit, one must first eliminate obstacles, and then attain cessation. Because of this reason, first explain the elimination of suffering, and then explain the attainment of cessation. In the following cause, one must first cultivate and then cut off obstacles. Because of this reason, first explain the cultivation of the path, and then reveal the cutting off of accumulation. This is the difference between the two. Third, according to the text of the Nirvana Sutra, each wisdom has two meanings. In 'My birth is exhausted', it explains both the cutting off of accumulation (Samudaya) and reveals the cessation of suffering (Nirodha). That text says that the causes and conditions for the arising of the three times are forever cut off, so it says 'My birth is exhausted', which is the cutting off of accumulation. No longer receiving the body of the five aggregates, so it says 'My birth is exhausted', which is the cessation of suffering. If you want to be the same as the Vibhasa commentary, it is to reveal the cause by citing the fruit; if you want to be the same as the Śrīmālādevī Siṃhanāda Sūtra, it is to reveal the fruit by citing the cause. In 'The Brahma-conduct is established', cessation (Nirodha) and the path (Marga) are explained simultaneously. That text says that the Brahma-conduct that has been cultivated has been completed, so it says 'The Brahma-conduct is established', which is to explain that the path is complete. Abandoning learning the path is also called 'established', revealing the ultimate of cessation. If you want to be the same as the Vibhasa commentary, it is to reveal the cause by citing the fruit; if you want to be the same as the Śrīmālādevī Siṃhanāda Sūtra, it is to reveal the fruit by citing the cause. In 'What has been done is done', cessation (Nirodha) and the path (Marga) are explained together. That text says that, as originally sought, it has been obtained today, so it says 'What has been done is done', which is the ultimate of cessation. Cultivating the path and obtaining the result is also called 'done', which is the path being complete. If you want to be the same as the Vibhasa commentary, it is to reveal the fruit by citing the cause; if you want to be the same as the Śrīmālādevī Siṃhanāda Sūtra, it is to reveal the cause by citing the fruit. Not
受后中明其斷集。亦彰滅苦。彼文說言。獲得盡智無生智故。是故唱言不受後有。獲得盡智。是斷集也。獲無生智。是滅苦也。若欲同彼毗婆沙說。舉因顯果。若欲同彼勝鬘所說。舉果顯因。此是三異。約諦不同。有此三別(此一門竟)。
次第二門。辨其體相。先就小說。后就大論。小乘法中。羅漢辟支佛所得四智。有體有相。無學聖慧。是其體也。盡無生智。是無學慧。正說此慧為四智體。后出觀已。世俗心中。自緣向前所得聖慧。生其四智究竟之想。是四智相。彼四智體具足四義。而無四緣。彼四智相具足四緣。而無四義。云何彼體具足四義。而無四緣。無學聖慧一念現前。能斷無始生死因果。說之以為我生已盡不受後有。此智現時。即是道圓證滅已極。說之以為梵行已立所作已辦。是故此體具足四義。雖具此義。無心分別我生已盡梵行已立所作已辦不受後有。是故此體不具四緣。以此聖慧。正觀諦理。無異緣故。云何彼相具足四緣而無四義。無學聖人。出彼理觀。世俗心中。自緣向前所得聖慧。生其四智究竟之想。我向得此聖慧之時。我生已盡。梵行已立所作已辦。不受後有。故有四緣。雖作此緣。世俗之心。不能令其我生已盡。乃至不能令不受后。以是義故。不具四義。小乘如是。大乘法中。如來四
【現代漢語翻譯】 現代漢語譯本： 因為證得盡智（Kshaya-jnana，知諸漏已盡之智）和無生智（Anutpada-jnana，知未來不再生之智），所以能斷除集諦，也就能彰顯滅苦諦。經文上說，因為獲得了盡智和無生智，所以才說不再受後有（Punarbhava，指輪迴）。獲得盡智，就是斷除了集諦；獲得無生智，就是滅除了苦諦。如果想要和《毗婆沙論》的說法一致，那就是舉因顯果；如果想要和《勝鬘經》的說法一致，那就是舉果顯因。這三種說法不同，是因為所依據的真諦不同，所以才有這三種區別（第一門結束）。
接下來是第二門，辨別四智的體相。先從小乘的角度來說，再從大乘的論典來說。在小乘佛法中，阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）和辟支佛（Pratyekabuddha，又稱獨覺佛，無師自悟的聖者）所證得的四智，有體有相。無學聖慧（Asaiksa-jnana，指阿羅漢果位的智慧）是四智的體。盡智和無生智，就是無學慧，正是說這種智慧是四智的體。在出觀之後，於世俗心中，自己緣于先前所證得的聖慧，生起四智究竟的想法，這就是四智的相。這四智的體，具足四種意義，卻沒有四種緣由；而四智的相，具足四種緣由，卻沒有四種意義。
為什麼說四智的體具足四種意義，卻沒有四種緣由呢？無學聖慧一念現前，能夠斷除無始以來的生死因果，所以說『我生已盡，不受後有』。此智慧現前時，就是道諦圓滿，證得滅諦到了極點，所以說『梵行已立，所作已辦』。因此，四智的體具足這四種意義。雖然具足這些意義，卻沒有用心去分別『我生已盡，梵行已立，所作已辦，不受後有』，所以四智的體不具足四種緣由。因為這種聖慧，是如實地觀照真諦，沒有其他的緣故。
為什麼說四智的相具足四種緣由，卻沒有四種意義呢？無學聖人，從理觀中出來，在世俗心中，自己緣于先前所證得的聖慧，生起四智究竟的想法，『我先前證得這種聖慧的時候，我生已經窮盡，梵行已經建立，所作已經辦完，不再受後有』，所以有四種緣由。雖然作這樣的緣想，世俗的心，卻不能使『我生已盡』，乃至不能使『不受後有』。因為這個緣故，不具足四種意義。小乘是這樣說的。在大乘佛法中，如來的四...
【English Translation】 English version: Because of attaining the Kshaya-jnana (knowledge of the exhaustion of defilements) and Anutpada-jnana (knowledge of non-arising), one can cut off the Samudaya Satya (the truth of the origin of suffering), and thus manifest the Nirodha Satya (the truth of the cessation of suffering). The scriptures say that because one has attained the Kshaya-jnana and Anutpada-jnana, it is said that one no longer undergoes Punarbhava (rebirth). Attaining Kshaya-jnana is the cutting off of Samudaya Satya; attaining Anutpada-jnana is the extinguishing of Dukkha Satya (the truth of suffering). If one wants to be consistent with the Vaibhashika's explanation, it is to reveal the effect by citing the cause; if one wants to be consistent with the Shrimala Sutra's explanation, it is to reveal the cause by citing the effect. These three explanations are different because the truths they are based on are different, hence these three distinctions (end of the first section).
Next is the second section, distinguishing the substance and characteristics of the four knowledges. First, from the perspective of the Hinayana (Small Vehicle), then from the perspective of the Mahayana (Great Vehicle) treatises. In Hinayana Buddhism, the four knowledges attained by Arhats (liberated beings who have extinguished all afflictions) and Pratyekabuddhas (Solitary Buddhas who attain enlightenment on their own) have substance and characteristics. The Asaiksa-jnana (non-learning wisdom, the wisdom of an Arhat) is the substance of the four knowledges. Kshaya-jnana and Anutpada-jnana are Asaiksa-jnana; it is precisely said that this wisdom is the substance of the four knowledges. After emerging from contemplation, in the mundane mind, one reflects on the previously attained sacred wisdom, giving rise to the thought of the ultimate attainment of the four knowledges. This is the characteristic of the four knowledges. The substance of these four knowledges possesses four meanings but lacks four conditions; while the characteristic of the four knowledges possesses four conditions but lacks four meanings.
Why is it said that the substance of the four knowledges possesses four meanings but lacks four conditions? When the Asaiksa-jnana manifests in a single moment, it can cut off the cause and effect of Samsara (cycle of rebirth) from beginningless time, so it is said, 'Birth is exhausted, and there is no more rebirth.' When this wisdom manifests, it is the perfection of the path and the ultimate attainment of cessation, so it is said, 'The holy life has been lived, what needed to be done has been done.' Therefore, the substance of the four knowledges possesses these four meanings. Although it possesses these meanings, there is no mental discrimination of 'Birth is exhausted, the holy life has been lived, what needed to be done has been done, there is no more rebirth.' Therefore, the substance of the four knowledges does not possess four conditions. Because this sacred wisdom directly observes the truth, there is no other condition.
Why is it said that the characteristic of the four knowledges possesses four conditions but lacks four meanings? When a non-learning saint emerges from this contemplation of truth, in the mundane mind, one reflects on the previously attained sacred wisdom, giving rise to the thought of the ultimate attainment of the four knowledges, 'When I previously attained this sacred wisdom, my birth was exhausted, the holy life was established, what needed to be done was completed, and there is no more rebirth.' Therefore, there are four conditions. Although one makes such reflections, the mundane mind cannot cause 'birth to be exhausted,' and cannot cause 'no more rebirth.' For this reason, it does not possess four meanings. This is how it is explained in Hinayana. In Mahayana Buddhism, the four knowledges of the Tathagata (Buddha)...
智亦有體相。證如實慧。是其體也。世諦心中。緣已所得生究竟相。是其相也。此體與相粗同小乘。但小乘中。體相前後。入觀名體。出觀是相。大乘法中。體相同時。佛於二諦雙觀現前無出入。故就同時中。真諦之智說以為體。世觀名相。于彼體中。亦具四義。而無四緣。于彼相中。亦具四緣。而無四義。云何體中具足四義而無四緣。彼如實慧。一念現時。能絕無窮生死因果。說之以為我生已盡不受後有。得此慧時。道行已圓證滅已極。說之以為梵行已立所作已辦。以是義故。得具四義。雖具此義。證如之心。正與理混。無心分別我生已盡梵行立等。以是義故。而無四緣。云何彼相具足四緣而無四義。諸佛如來。於世諦中。自緣已寂所得聖慧。生其四智究竟之想。我生已盡至不受后故有四緣。然此世心。不能令其我生已盡至不受后故無四義。體相如是(此二門竟)。
次第三門。約對盡智及無生智而為分別。于中先辨盡無生智。后約四智而為分別。盡無生智經論不同。依如毗曇。現斷一切生死因果悉名盡智。此之盡智。利鈍俱得一切無學。無不現在。有所斷故。無生智者。於前所斷生死因果。決定自能永更不起。名無生智。此無生智。唯利人得鈍人不得。彼說。鈍人有退轉義。隨其所斷。容便更起。以是義故
【現代漢語翻譯】 現代漢語譯本 智慧也有體和相。證得如實之慧（證悟真如實相的智慧），就是它的體。在世俗諦的心中，緣于已經獲得的、達到究竟的相，就是它的相。這個體和相，大體上與小乘相同。但小乘中，體和相有先後之分，入觀時名為體，出觀時是相。在大乘佛法中，體和相是同時的。佛對於真諦和俗諦的雙重觀照是當下顯現，沒有出入。因此，就同時性而言，真諦之智被稱為體，世俗觀被稱為相。在那個體中，也具備四義，而沒有四緣。在那個相中，也具備四緣，而沒有四義。 什麼是體中具足四義而沒有四緣？那個如實慧，一念現前時，能斷絕無窮的生死因果，所以說『我生已盡，不受後有』。得到這種智慧時，道行已經圓滿，證得寂滅已經到了極點，所以說『梵行已立，所作已辦』。因為這個緣故，具備四義。雖然具備這些意義，但證悟真如的心，正是與理相混，沒有心思去分別『我生已盡』、『梵行已立』等等。因為這個緣故，而沒有四緣。 什麼是相中具足四緣而沒有四義？諸佛如來，在世俗諦中，自己緣于已經寂滅、所得到的聖慧，生起四智（指佛的四種智慧：成所作智、妙觀察智、平等性智、大圓鏡智）究竟的想法，『我生已盡』乃至『不受後有』，所以有四緣。然而這種世俗心，不能使『我生已盡』成為事實，乃至『不受後有』，所以沒有四義。體和相就是這樣（這兩個門講完了）。 接下來是第三門，是關於盡智（斷盡煩惱的智慧）和無生智（不再產生煩惱的智慧）的分別。其中先辨析盡智和無生智，然後從四智的角度進行分別。關於盡智和無生智，經論中的說法不同。按照《毗曇》的說法，當下斷除一切生死因果，都叫做盡智。這種盡智，利根和鈍根的人都能得到，一切無學（已經修證到無學位的人）都具有。因為有所斷除的緣故。無生智，對於先前所斷除的生死因果，確定自己能夠永遠不再生起，叫做無生智。這種無生智，只有利根的人才能得到，鈍根的人得不到。他們說，鈍根的人有退轉的可能性，隨著所斷除的，容易再次生起。因為這個緣故。
【English Translation】 English version Wisdom also has substance and appearance. Realizing Suchness-wisdom (wisdom that realizes the true nature of reality) is its substance. In the mind of conventional truth, the condition of already attained and ultimately realized appearance is its appearance. This substance and appearance are roughly the same as in the Hinayana. However, in the Hinayana, substance and appearance are sequential; entering contemplation is called substance, and emerging from contemplation is appearance. In Mahayana Dharma, substance and appearance are simultaneous. The Buddha's dual contemplation of the two truths is immediately present, without entering or exiting. Therefore, in terms of simultaneity, the wisdom of ultimate truth is called substance, and conventional observation is called appearance. In that substance, there are also four meanings but no four conditions. In that appearance, there are also four conditions but no four meanings. What does it mean that the substance possesses four meanings but lacks four conditions? That Suchness-wisdom, in the moment it arises, can sever the endless causes and effects of birth and death, so it is said, 'Birth is exhausted, there will be no future existence.' When this wisdom is attained, the path of practice is complete, and the realization of cessation has reached its limit, so it is said, 'The Brahma-conduct is established, what needed to be done is done.' Because of this meaning, it possesses four meanings. Although it possesses these meanings, the mind that realizes Suchness is precisely mixed with the principle, without the intention to distinguish 'Birth is exhausted,' 'Brahma-conduct is established,' and so on. Because of this meaning, it lacks four conditions. What does it mean that the appearance possesses four conditions but lacks four meanings? The Buddhas and Tathagatas, in conventional truth, themselves condition the already extinguished, the attained sacred wisdom, giving rise to the ultimate thought of the four wisdoms (the four wisdoms of the Buddha: Accomplishing Wisdom, Discriminating Wisdom, Equality Wisdom, and Great Mirror Wisdom), 'Birth is exhausted' to 'There will be no future existence,' so there are four conditions. However, this conventional mind cannot make 'Birth is exhausted' a reality, nor 'There will be no future existence,' so there are no four meanings. Such are substance and appearance (these two doors are finished). Next is the third door, which is about the distinction between Exhaustion-wisdom (wisdom that exhausts afflictions) and Non-arising-wisdom (wisdom that no longer generates afflictions). Among them, first, the Exhaustion-wisdom and Non-arising-wisdom are distinguished, and then they are distinguished from the perspective of the four wisdoms. Regarding Exhaustion-wisdom and Non-arising-wisdom, the sutras and treatises have different explanations. According to the Abhidharma, immediately severing all causes and effects of birth and death is called Exhaustion-wisdom. This Exhaustion-wisdom can be attained by both sharp and dull individuals; all non-learners (those who have already attained the state of non-learning) possess it. Because there is something to be severed. Non-arising-wisdom means that, regarding the previously severed causes and effects of birth and death, one is certain that they will never arise again, which is called Non-arising-wisdom. This Non-arising-wisdom can only be attained by sharp individuals, not by dull individuals. They say that dull individuals have the possibility of regression; with what has been severed, it is easy to arise again. Because of this meaning.
。無無生智。利人不退。隨其所斷。永更不起。以是義故。有無生智。其義如是。體相云何。鈍根之人。無學心起多念相續悉名盡智。利根之人。無學心起初念名盡。第二念后即名無生。然盡智正緣諦理能有所盡。故名盡智。非緣其盡。無生亦爾。正緣諦理。能令所斷後更不起。故名無生。非緣無生。問曰。此二緣於何諦。毗婆沙中說有種種。一家說云。唯緣苦諦。何故而然。初入聖時。先緣苦諦。故后出時。還緣于苦。如人服藥初入之者最後出之。一家宣說。攝於集諦。何故如是。初入聖時。先緣于果。后出聖時。須緣其因。故緣集諦。一家宣說。苦集不定。一家宣說。四諦不定。毗曇如是。若依成實。一切無學都無退理。不可約就利鈍別之。但知斷除生死之因。名為盡智。斷生死果。永更不受。名無生智。大乘亦爾。佛無退故。盡無生智相別粗爾。次約四智而分別之。若依成實宣說。四中我生已盡以為盡智。不受後有為無生智。大乘亦爾。亦可大中說我生盡為無生智。勝鬘說為斷苦智。故說不受后以為盡智。勝鬘說為斷集智故。若依毗曇。盡智之中別具四智。無生亦爾。若齊是四。云何得分盡無生別。如龍樹說。宣示自證我生已盡梵行已立所作已辦不受後有。是其盡智。利根之人。於前所得起決定意。我生已盡永
更不生。梵行已立不須更修。所作已辦永更不作。不受後有永更不受。生起如是等決定之意名無生智。四智如是。
四無畏義七門分別(釋名一 定其體性辨其境具二 智斷分別三 自利利他分別四 寄對顯德五 約對十力辨其同異六 大小所說不同七)
第一釋名。智心不怯名為無畏。無畏不同。隨義分四。名字是何。一一切智無畏。二漏盡無畏。第三能說障道無畏。第四能說盡苦道無畏。普照諸法名一切智。緣己有智。於他不怯名一切智無畏。結愚斯已稱曰漏盡。照己有盡。於他不怯名漏盡無畏。堪陳過礙名能說障道。緣己有能。於他不怯名為解脫盡苦道無畏。此後二種。自緣己能。於他無畏。非緣弟子智之與斷。名義如是(此一門竟)。
次第二門定其體性。並辨其境具。體性有二。一是智體。二是心體。內照自己具四功德。實有非虛。是其智也。外于難辭情安不怯。是其心也。如論中說。智光普照名為無畏。即是其智。勇猛不怯。名為無畏。即是其心。問曰。無畏用智為體。智是慧數用心為體。心是何數。準毗曇。心數法中。更不別立一無畏數。以義推之。凡是有畏苦受所收。一切無畏。應樂受攝。若依建立多心數家。畏及無畏悉是別數。體性如是。體既有二。約對此體。以論境具。境具
【現代漢語翻譯】 現代漢語譯本： 更不再生。清凈的修行已經確立，不需要再進一步修習。該做的事情已經完成，永遠不再造作。不再承受後有的生命，永遠不再承受。像這樣生起決定的意念，稱為無生智。四種智慧就是這樣。
四無畏的意義，從七個方面來分別：（一、解釋名稱，確定其體性，辨別其所緣的境界；二、從智慧和斷除的角度來分別；三、從自利和利他的角度來分別；四、通過寄託和對應來彰顯功德；五、通過與十力的對比來辨別其相同和不同；六、大小乘佛經所說不同；七）
第一，解釋名稱。智慧的心不怯懦，稱為無畏。無畏各有不同，根據意義分為四種。名字是什麼？一、一切智無畏（對一切法無所不知的智慧）。二、漏盡無畏（斷盡煩惱的智慧）。三、能說障道無畏（能夠說出阻礙修道的法門的智慧）。四、能說盡苦道無畏（能夠說出斷盡痛苦的道路的智慧）。普遍照亮一切法，稱為一切智。緣于自己所擁有的智慧，對於他人不怯懦，稱為一切智無畏。煩惱和愚癡已經止息，稱為漏盡。照見自己已經斷盡煩惱，對於他人不怯懦，稱為漏盡無畏。能夠陳述過失和障礙，稱為能說障道。緣于自己所擁有的能力，對於他人不怯懦，稱為能說解脫盡苦道無畏。這后兩種無畏，是自己緣于自己所擁有的能力，對於他人無畏，不是緣于弟子們的智慧和斷除煩惱的能力。名稱和意義就是這樣（第一部分結束）。
第二，確定其體性，並辨別其所緣的境界。體性有兩種：一是智慧的體性，二是心的體性。向內照見自己具備四種功德，真實存在而不是虛假的，這是智慧的體性。對外面對詰難的言辭，心情安定而不怯懦，這是心的體性。如《論》中所說，智慧的光芒普遍照耀，稱為無畏，這就是智慧的體性。勇敢猛烈而不怯懦，稱為無畏，這就是心的體性。有人問：無畏以智慧為體，智慧是慧數，以心為體，心是什麼數？根據《毗曇》的說法，在心數法中，沒有另外設立一個無畏數。根據義理來推斷，凡是有畏懼都是苦受所包含的，一切無畏，應該屬於樂受所攝。如果依據建立多種心數的學說，畏懼和無畏都是不同的心數。體性就是這樣。體性既然有兩種，根據這兩種體性，來論述其所緣的境界。
【English Translation】 English version: No more rebirth. The pure conduct has been established, no further cultivation is needed. What needs to be done has been done, never to be done again. Not accepting future existence, never to be accepted again. Giving rise to such a determined intention is called 'Wisdom of Non-arising' (Anutpāda-jñāna). Such are the four wisdoms.
The meaning of the Four Fearlessnesses is distinguished through seven aspects: (1. Explaining the names, determining their nature, and distinguishing their objects; 2. Distinguishing from the perspective of wisdom and cessation; 3. Distinguishing from the perspective of self-benefit and benefiting others; 4. Manifesting virtues through reliance and correspondence; 5. Distinguishing their similarities and differences by comparing them with the Ten Powers; 6. Differences in what is said in the Great and Small Vehicles; 7.)
First, explaining the names. A wise mind not being timid is called 'Fearlessness' (Vaiśāradya). Fearlessnesses are different, divided into four according to their meanings. What are the names? 1. 'Fearlessness of Omniscience' (Sarvajña-vaiśāradya). 2. 'Fearlessness of the Exhaustion of Defilements' (Kṣayajñāna-vaiśāradya). 3. 'Fearlessness of Being Able to Speak About the Obstacles to the Path' (Antarāyika-dharma-vaiśāradya). 4. 'Fearlessness of Being Able to Speak About the Path to the Extinction of Suffering' (Nairyanika-dharma-vaiśāradya). Universally illuminating all dharmas is called 'Omniscience' (Sarvajñatā). Cognizing one's own wisdom, not being timid towards others is called 'Fearlessness of Omniscience'. Afflictions and ignorance have ceased, called 'Exhaustion of Defilements' (Āsravakṣaya). Seeing that one has exhausted afflictions, not being timid towards others is called 'Fearlessness of the Exhaustion of Defilements'. Being able to state faults and obstacles is called 'Being Able to Speak About the Obstacles to the Path'. Cognizing one's own ability, not being timid towards others is called 'Fearlessness of Being Able to Speak About the Path to the Extinction of Suffering'. These latter two fearlessnesses are oneself cognizing one's own ability, being fearless towards others, not cognizing the wisdom and cessation of afflictions of the disciples. Such are the names and meanings (End of the first part).
Second, determining their nature and distinguishing their objects. There are two natures: one is the nature of wisdom, and the other is the nature of mind. Inwardly seeing that oneself possesses four merits, truly existing and not being false, this is the nature of wisdom. Outwardly facing difficult words, the mind being stable and not timid, this is the nature of mind. As said in the 'Treatise' (Śāstra), the light of wisdom universally illuminates, called 'Fearlessness', this is the nature of wisdom. Being brave and fierce and not timid, called 'Fearlessness', this is the nature of mind. Someone asks: Fearlessness takes wisdom as its nature, wisdom is a mental factor of wisdom, and takes mind as its nature, what kind of mental factor is mind? According to the 'Abhidharma' (Abhidharma), in the mental factors, there is no separate 'Fearlessness' factor established. According to the meaning, all fears are included in painful feelings, and all fearlessnesses should be included in pleasant feelings. If according to the doctrine of establishing multiple mental factors, fear and fearlessness are all different mental factors. Such is the nature. Since there are two natures, according to these two natures, to discuss their objects.
不定。相狀如何。若說智慧以之為體。約對此體辨義有四。一者是體。二者是用。三者是境。四者是緣。體者是其內照之智。內照自己有智有盡並具二能。用者是其不怯心也。由前知體。知己有德。便於外難起于勇猛不怯之用。境者自家四種德是。己智與斷並及二能為智所照。故名為境。緣者外道四難辭是。寄對彼難而顯佛德。彼四是其顯德之緣。故名為緣。若說勇猛不怯之心。以之為體。約對此體辨義亦四。一者是體。二者是用。三者是境。四者是具。體者是其不怯心也。此心正是無畏之義。故名為體。用者是其內照智也。由照自知有德不虛。於他不怯。故名為用。境者外道四難辭也。無畏之心。正緣彼難而不怯懼。故名彼難。以之為境。具者自己四種德也。持己四德。於他不怯。故名己德以之為具(此二門竟)。
次第三門智斷分別。通相粗分。第二是斷餘三是智。隨別細分。前二自德后二利他。前自德中。初智后斷。利他中。即名以求。能說障道。說障示人。令人斷除。使他得斷。能說盡道。說道示人。令他修學。使其得智。依大智論。則不如是。彼說如何。能說障道令他識障。除佛得道。得道是智。能說盡道。令他識知盡苦之道修以盡苦。盡苦是斷。智斷如是(此三門竟)。
次第四門。自利利
【現代漢語翻譯】 現代漢語譯本 不定。那麼它的相狀如何呢？如果說智慧是它的本體，那麼圍繞這個本體來辨析意義，有四種：一是本體，二是作用，三是境界，四是緣。本體是指它內在照見的智慧，內在照見自己有智慧、有斷盡煩惱的能力，並且具備這兩種能力。作用是指不怯懦的心。由於先前瞭解了本體，知道自己有功德，因此面對外來的困難，就能生起勇猛不怯懦的作用。境界是指自身所具有的四種功德，即自己的智慧、斷除煩惱的能力以及兩種作用，這些都是智慧所照見的，所以稱為境界。緣是指外道的四種詰難之辭。憑藉對外道的詰難來彰顯佛的功德，這四種詰難是彰顯功德的因緣，所以稱為緣。如果說勇猛不怯懦的心是它的本體，那麼圍繞這個本體來辨析意義也有四種：一是本體，二是作用，三是境界，四是資具。本體是指不怯懦的心。這顆心正是無畏的意義，所以稱為本體。作用是指內在照見的智慧。由於照見自己有功德而不虛妄，因此面對他人也不怯懦，所以稱為作用。境界是指外道的四種詰難之辭。無畏的心，正是緣于這些詰難而不怯懼，所以稱這些詰難為境界。資具是指自己所具有的四種功德。保持自己的四種功德，面對他人也不怯懦，所以稱自己的功德為資具（以上是兩種門）。
其次是第三門，智慧和斷除煩惱的分別。從總體上粗略地劃分，第二種是斷除煩惱，其餘三種是智慧。從個別上細緻地劃分，前兩種是自利，后兩種是利他。在自利中，第一個是智慧，第二個是斷除煩惱。在利他中，即名為以求，能說障道（zhang dao），說障道來指示人們，令人斷除，使他人得到斷除煩惱的能力。能說盡道（jin dao），說道來指示人們，令人修學，使他們得到智慧。依據《大智度論》（Da Zhi Du Lun），則不是這樣。它說的是什麼呢？能說障道，令人認識到障礙，除了佛之外都能得到道，得到道是智慧。能說盡道，令人認識到盡苦之道，修習以盡苦，盡苦是斷除煩惱。智慧和斷除煩惱就是這樣（以上是三種門）。
其次是第四門，自利利他。
【English Translation】 English version Indefinite. What is its appearance? If we say that wisdom is its substance, then regarding this substance to distinguish its meaning, there are four aspects: first, the substance; second, the function; third, the realm; and fourth, the condition. The substance refers to the inner illuminating wisdom, which inwardly illuminates itself as having wisdom, the ability to eliminate afflictions, and possessing both of these abilities. The function refers to the fearless mind. Because of previously understanding the substance and knowing that one has merit, one can generate courageous and fearless function in the face of external difficulties. The realm refers to the four kinds of virtues that one possesses, namely one's wisdom, the ability to eliminate afflictions, and the two functions, which are all illuminated by wisdom, so they are called the realm. The condition refers to the four challenging arguments of the external paths. By relying on the challenges of the external paths to manifest the Buddha's virtues, these four challenges are the conditions for manifesting virtues, so they are called the condition. If we say that the courageous and fearless mind is its substance, then regarding this substance to distinguish its meaning, there are also four aspects: first, the substance; second, the function; third, the realm; and fourth, the equipment. The substance refers to the fearless mind. This mind is precisely the meaning of fearlessness, so it is called the substance. The function refers to the inner illuminating wisdom. Because of illuminating oneself and knowing that one has merit and is not false, one is not afraid of others, so it is called the function. The realm refers to the four challenging arguments of the external paths. The fearless mind is precisely based on these challenges without fear, so these challenges are called the realm. The equipment refers to the four kinds of virtues that one possesses. Maintaining one's four virtues, one is not afraid of others, so one's virtues are called the equipment (the above are two approaches).
Next is the third approach, the distinction between wisdom and the elimination of afflictions. Broadly and roughly dividing, the second is the elimination of afflictions, and the remaining three are wisdom. Narrowly and finely dividing, the first two are for self-benefit, and the last two are for benefiting others. In self-benefit, the first is wisdom, and the second is the elimination of afflictions. In benefiting others, it is called 'seeking,' being able to speak of obstructing paths (zhang dao), speaking of obstructing paths to instruct people, causing them to eliminate them, and enabling others to obtain the ability to eliminate afflictions. Being able to speak of the path to cessation (jin dao), speaking of the path to instruct people, causing them to cultivate and learn, and enabling them to obtain wisdom. According to the Mahaprajnaparamita-sastra (Da Zhi Du Lun), it is not like this. What does it say? Being able to speak of obstructing paths, causing others to recognize obstacles, and apart from the Buddha, all can attain the path; attaining the path is wisdom. Being able to speak of the path to cessation, causing others to recognize the path to the end of suffering, cultivating to end suffering; ending suffering is the elimination of afflictions. Wisdom and the elimination of afflictions are like this (the above are three approaches).
Next is the fourth approach, self-benefit and benefiting others.
他二行分別。隨相別分。初二自利后二利他。故地持云。彼初二種是自安道。后之二種是安他道。通而論之。俱是自利。自心安穩無所畏故。通是利他。如地持說。就利他中。初一切智。偏化菩薩。以諸菩薩求一切智故偏化之。故地持云。一切智無畏。為化大乘諸菩薩故。漏盡無畏偏化二乘。以二乘人多求寂滅故偏化之。故地持云。漏盡無畏。為化聲聞緣覺人故。餘二無畏通化大小。大小乘人。通求離障。故說障道令其斷除。通求出道。故說盡道令其修學。故地持云。佛為聲聞菩薩行出苦道說修多羅。結集經者。集為二藏。以說一切聲聞所行為聲聞藏。宣說一切菩薩所行為菩薩藏。自利利他分別如是(此四門竟)。
次第五門。寄對顯德。通而論之。佛一切德。皆勝一切。隨相別分。彼四無畏。多對外道。十力對魔。十八不共。對於二乘。此義如彼地論中說。何故無畏偏對外道。外道邪智。難佛無德。彼四無畏。彰己有德翻彼邪難。故四無畏偏對外道。何故十力偏對諸魔。魔生垢弊。壞人善根。十力堅固。不為魔壞。故偏對之。故地持云。於一切魔。舍離得勝。名之為力。何故十八不共之法偏對二乘。二乘小德。上濫如來。故說不共。簡別二乘。故偏對之。問曰。前說外道邪智難佛無德佛四無畏而翻對之。外道
【現代漢語翻譯】 現代漢語譯本： 這兩種（無畏）有兩方面的區別。從表相上區分，前兩種是自利，后兩種是利他。所以《地持經》說：『前面的兩種是自安之道，後面的兩種是安他之道。』通盤來說，都是自利，因為自己內心安穩，沒有畏懼。通盤來說，也都是利他，如《地持經》所說。就利他而言，最初的一切智無畏，主要教化菩薩，因為菩薩們追求一切智，所以主要教化他們。《地持經》說：『一切智無畏，是爲了教化大乘的菩薩。』漏盡無畏主要教化二乘，因為二乘人大多追求寂滅，所以主要教化他們。《地持經》說：『漏盡無畏，是爲了教化聲聞緣覺之人。』其餘兩種無畏普遍教化大小乘，大小乘人都普遍追求遠離障礙，所以宣說障礙之道，讓他們斷除；普遍追求出離之道，所以宣說盡道，讓他們修學。《地持經》說：『佛為聲聞菩薩宣說出離苦難之道，結集經典的人，將之結集為二藏，以宣說一切聲聞所修之行為聲聞藏，宣說一切菩薩所修之行為菩薩藏。』自利利他的區分就是這樣（以上四門結束）。
接下來是第五門，藉由對比來彰顯功德。通盤來說，佛的一切功德都勝過一切。從表相上區分，四無畏主要針對外道，十力針對魔，十八不共法針對二乘。這個意義如《地論》中所說。為什麼無畏主要針對外道？外道的邪惡智慧，詆譭佛沒有功德，這四無畏，彰顯自己有功德，反駁他們的邪惡詆譭，所以四無畏主要針對外道。為什麼十力主要針對諸魔？魔會產生污垢弊端，破壞人的善根，十力堅固，不會被魔破壞，所以主要針對他們。《地持經》說：『對於一切魔，舍離而得勝，名為力。』為什麼十八不共法主要針對二乘？二乘的微小功德，向上冒犯如來，所以宣說不共法，區分二乘，所以主要針對他們。問：前面說外道的邪惡智慧詆譭佛沒有功德，佛用四無畏來反駁他們，外道
【English Translation】 English version: These two [fearlessnesses] have two kinds of distinctions. According to the differences in appearance, the first two are for self-benefit, and the latter two are for benefiting others. Therefore, the Bodhisattvabhumi Sutra says: 'The first two are the path of self-peace, and the latter two are the path of pacifying others.' Generally speaking, both are for self-benefit, because one's own mind is stable and without fear. Generally speaking, both are also for benefiting others, as the Bodhisattvabhumi Sutra says. In terms of benefiting others, the initial 'fearlessness of all-wisdom' mainly transforms Bodhisattvas, because Bodhisattvas seek all-wisdom, so it mainly transforms them. The Bodhisattvabhumi Sutra says: 'The fearlessness of all-wisdom is for transforming the Bodhisattvas of the Great Vehicle.' The 'fearlessness of the exhaustion of outflows' mainly transforms the Two Vehicles, because people of the Two Vehicles mostly seek tranquility and extinction, so it mainly transforms them. The Bodhisattvabhumi Sutra says: 'The fearlessness of the exhaustion of outflows is for transforming the Shravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).' The remaining two fearlessnesses universally transform both the Great and Small Vehicles. People of both the Great and Small Vehicles universally seek to be free from obstacles, so they speak of the path of obstacles, causing them to be cut off; they universally seek the path of liberation, so they speak of the path of exhaustion, causing them to cultivate and learn. The Bodhisattvabhumi Sutra says: 'The Buddha speaks of the path of liberation from suffering for Shravakas and Bodhisattvas, and those who compile the scriptures compile them into two Pitakas (Baskets), using what speaks of all the practices of Shravakas as the Shravaka Pitaka, and proclaiming all the practices of Bodhisattvas as the Bodhisattva Pitaka.' The distinction between self-benefit and benefiting others is like this (the above four doors are finished).
Next is the fifth door, using contrast to reveal virtues. Generally speaking, all the virtues of the Buddha surpass everything. According to the differences in appearance, the four fearlessnesses are mainly directed at Tirthikas (non-Buddhists), the ten powers are directed at Maras (demons), and the eighteen unshared qualities are directed at the Two Vehicles. This meaning is as stated in the Dashabhumika Sutra. Why are the fearlessnesses mainly directed at Tirthikas? The evil wisdom of the Tirthikas slanders the Buddha as having no virtues. These four fearlessnesses reveal that one has virtues and refute their evil slanders, so the four fearlessnesses are mainly directed at Tirthikas. Why are the ten powers mainly directed at the Maras? Maras generate defilements and faults, destroying people's roots of goodness. The ten powers are firm and cannot be destroyed by Maras, so they are mainly directed at them. The Bodhisattvabhumi Sutra says: 'To abandon and gain victory over all Maras is called power.' Why are the eighteen unshared qualities mainly directed at the Two Vehicles? The small virtues of the Two Vehicles presumptuously offend the Tathagata (Thus Come One), so the unshared qualities are spoken of to distinguish the Two Vehicles, so they are mainly directed at them. Question: Earlier it was said that the evil wisdom of the Tirthikas slanders the Buddha as having no virtues, and the Buddha uses the four fearlessnesses to refute them, the Tirthikas
何因難佛無德。如來云何而為釋。通釋言。外道執跡為難。如來顯實而為釋通。外道何因難佛如來無一切智。如來有時言。跡之中似不具足一切種智。故彼難之。是義云何。如來或時。有諸弟子。從遠方來。佛便問之。彼方何以住止安樂道路清泰四大安穩。佛經中說。若人至其城邑聚落問其名字。我說。是人非一切智。佛為前問。似若無智。外道執此。所以為難。佛對報之。我隨世間。安慰之義共相慰問。弟子遠來。不可默住。所以問之。非是不知。世間亦有知而故問。而非無智。佛亦如是。報此難時。於他不懼。是故宣說一切智無畏。外道何因難佛如來諸漏不盡。如來有時言。跡之中似漏不盡。所以難之。是義云何。如來或時愛語羅云。似有貪使。呵罵調達。似有瞋使。或時自嘆人華人像。似有慢使。復教弟子。善持我法。如持油缽。似有見使。外道執此。故難如來諸漏不盡。佛對釋之。我無煩惱。隨化故爾。或有眾生。軟言受法。以是義故。愛語羅云。非是有貪。或有眾生。粗言從律。以是義故。呵罵調達。非謂有嗔。欲令眾生起唸佛心。是故自嘆人花人像。非是有慢。又佛如來德多嘆少。所以非慢。隨世流佈。說持我法如持油缽。非謂有見。世間亦有無煩惱人言似煩惱。佛亦如是。釋此難時。於他不怯。是故宣
【現代漢語翻譯】 現代漢語譯本 外道以何原因詰難佛陀沒有功德？如來如何解釋？通釋說：外道執著于表面的跡象來詰難，如來則顯明真實的道理來解釋通達。外道又因何詰難佛陀（Buddha，覺悟者）如來（Tathagata，如實而來者）沒有一切智慧？如來有時說的話，從表面的跡象來看，似乎不具備一切種類的智慧，所以他們以此詰難。這是什麼意思呢？如來有時會有弟子從遠方來，佛陀便會問他們：『你們所住的地方是否安穩快樂？道路是否平安暢通？四大（地、水、火、風）是否安穩？』佛經中說，如果有人到了某個城邑聚落，還要問別人的名字，我說這個人不是一切智慧。佛陀先問這些問題，看起來好像沒有智慧，外道執著於此，所以以此詰難。佛陀回答說：『我這是隨順世間的習俗，用安慰的話語互相慰問。弟子從遠方來，不能默不作聲，所以才問這些，並非我真的不知道。世間也有明明知道卻故意問的，並非沒有智慧。』佛陀也是這樣。在解釋這些詰難時，對於其他外道毫不畏懼，所以宣說自己具有一切智慧的無畏。 外道又因何詰難佛陀如來諸漏（Kleshas，煩惱）沒有斷盡？如來有時說的話，從表面的跡象來看，似乎沒有斷盡諸漏，所以他們以此詰難。這是什麼意思呢？如來有時慈愛地對羅睺羅（Rahula，佛陀之子）說話，似乎有貪愛的習氣；呵斥調達（Devadatta，佛陀的堂弟）時，似乎有嗔恨的習氣；有時讚歎自己是人中之華、人中之象，似乎有傲慢的習氣；又教導弟子，要好好地守護我的法，就像拿著盛滿油的缽一樣，似乎有邪見的習氣。外道執著於此，所以詰難如來諸漏沒有斷盡。佛陀解釋說：『我沒有煩惱，只是隨順教化眾生罷了。有的眾生，用柔和的言語才能接受佛法，因為這個緣故，我才慈愛地對羅睺羅說話，並非真的有貪愛。有的眾生，用嚴厲的言語才能遵守戒律，因為這個緣故，我才呵斥調達，並非真的有嗔恨。爲了讓眾生生起唸佛之心，所以我才讚歎自己是人中之華、人中之象，並非真的有傲慢。而且佛陀如來的功德很多，讚歎的很少，所以不是傲慢。隨順世間的說法，說守護我的法就像拿著盛滿油的缽一樣，並非真的有邪見。世間也有沒有煩惱的人，說的話卻像有煩惱一樣，佛陀也是這樣。』在解釋這些詰難時，對於其他外道毫不怯懦，所以宣說...
【English Translation】 English version Why do the heretics challenge the Buddha (Buddha, the awakened one) for lacking virtues? How does the Tathagata (Tathagata, the one who comes as is) explain it? The general explanation is: the heretics cling to superficial appearances to challenge, while the Tathagata reveals the true principles to explain and clarify. Why do the heretics challenge the Buddha Tathagata for not possessing all wisdom? Sometimes the Tathagata speaks in a way that, from superficial appearances, seems to lack all kinds of wisdom, so they challenge this. What does this mean? Sometimes the Tathagata has disciples coming from afar, and the Buddha would ask them: 'Is the place where you live peaceful and happy? Is the road safe and smooth? Are the four elements (earth, water, fire, wind) stable?' The Buddhist scriptures say that if someone arrives at a city or village and still asks for people's names, I say that person does not have all wisdom. The Buddha asking these questions first seems like lacking wisdom, and the heretics cling to this, so they challenge this. The Buddha replies: 'I am following worldly customs, using comforting words to console each other. Disciples come from afar, and one cannot remain silent, so I ask these questions, not because I really don't know. There are also people in the world who know but deliberately ask, not because they lack wisdom.' The Buddha is also like this. When explaining these challenges, he is not afraid of other heretics, so he proclaims that he possesses the fearlessness of all wisdom. Why do the heretics challenge the Buddha Tathagata for not having exhausted all the outflows (Kleshas, afflictions)? Sometimes the Tathagata speaks in a way that, from superficial appearances, seems not to have exhausted all the outflows, so they challenge this. What does this mean? Sometimes the Tathagata speaks lovingly to Rahula (Rahula, Buddha's son), seeming to have the habit of attachment; when scolding Devadatta (Devadatta, Buddha's cousin), seeming to have the habit of anger; sometimes praising himself as the flower among men, the elephant among men, seeming to have the habit of arrogance; and teaching disciples to carefully protect my Dharma, like holding a bowl full of oil, seeming to have the habit of wrong views. The heretics cling to this, so they challenge the Tathagata for not having exhausted all the outflows. The Buddha explains: 'I have no afflictions, I am merely following the way to teach sentient beings. Some sentient beings can only accept the Dharma with gentle words, for this reason, I speak lovingly to Rahula, not because I really have attachment. Some sentient beings can only follow the precepts with strict words, for this reason, I scold Devadatta, not because I really have anger. In order to make sentient beings generate the thought of Buddha, I praise myself as the flower among men, the elephant among men, not because I really have arrogance. Moreover, the merits of the Buddha Tathagata are many, and the praises are few, so it is not arrogance. Following worldly sayings, saying to protect my Dharma like holding a bowl full of oil, not because I really have wrong views. There are also people in the world who have no afflictions, but their words seem like they have afflictions, the Buddha is also like this.' When explaining these challenges, he is not timid towards other heretics, so he proclaims...
說漏盡無畏。外道何因難佛如來不能說障。現見如來諸聖弟子。猶有煩惱明。佛如來不善說障令其斷除。又佛如來。雖說貪等能遮聖道。須陀洹等。常行貪慾而得聖道。明知。如來說障道法。不能障道。不障道故。佛說不能。外道執此。所以為難。佛對釋之。我能說障。令人斷除。但諸弟子力未堪斷。非我不能。又我說障實能障道。故論說言。若欲在心道法不與。要先除欲然後得道。但諸煩惱所障各異。彼須陀等所行煩惱。障于修道。不遮見解。不遮見故。不妨得道。障修道故。我說障法實能障道。實障道故。我說是能。釋此難時。於他不怯。故立能說障道無畏。外道何因難佛不能說盡苦道。現見如來諸聖弟子。須陀洹等。雖得聖果。猶有人天生死之苦。明知。如來說盡苦道不能盡苦。不盡苦故佛說不能。外道執此。所以為難。佛對釋之。我說聖道實能盡苦。但諸弟子修之少故。諸苦不盡。非道不能。譬如蘇藥性能破熱。服之少故熱病不除。非蘇不能。所說如是。以道實能盡諸苦故。我說是能。釋此難時。於他不怯。故立能說盡苦道無畏。寄對如是(此五門竟)。
次第二門約對十力辨其同異。言十力者。一處非處力。二自業智力。三者定力。四者根力。五者欲力。六者性力。七至處力。八宿命力。九天眼力。
【現代漢語翻譯】 現代漢語譯本： 關於『說漏盡無畏』（Vaisārajya of proclaiming the exhaustion of defilements），外道（Tirthika）為何以此為難佛陀（Buddha）如來（Tathāgata），認為佛陀不能宣說障礙（avarana）？因為現在看到如來的眾多聖弟子（ārya-śrāvaka）仍然有煩惱（klesha）顯現，這表明佛陀如來沒有很好地宣說障礙，以至於他們不能斷除。而且，佛陀如來雖然宣說了貪慾（rāga）等能遮蔽聖道（ārya-mārga），但須陀洹（Srotāpanna）等聖者仍然常常有貪慾，卻能證得聖道。這清楚地表明，如來說的障礙道法（āvarana-dharma）不能障礙聖道。因為不能障礙聖道，所以佛陀不能宣說。外道執著於此，所以以此為難。 佛陀對此解釋說：『我能宣說障礙，使人斷除，但眾多弟子力量不足，不能斷除，並非我不能。』而且，我說障礙確實能障礙聖道，所以經論中說：『如果心中有慾望，道法不會與之相應。必須先去除慾望，然後才能得道。』但各種煩惱所障礙的方面各不相同。那些須陀洹等所行的煩惱，障礙的是修道（bhāvanā-mārga），而不是見解（darśana）。因為不遮蔽見解，所以不妨礙他們證得聖道。因為障礙修道，所以我說障礙法確實能障礙聖道。因為確實能障礙聖道，所以我說是能。』在解釋這個難題時，對於其他宗派毫不畏懼，所以立『能說障道無畏』。 外道為何以此為難佛陀，認為佛陀不能宣說盡苦之道？因為現在看到如來的眾多聖弟子，如須陀洹等，雖然證得了聖果（phala），仍然有人天（deva-manusya）生死之苦。這清楚地表明，如來說的盡苦之道不能使苦完全止息。因為不能使苦完全止息，所以佛陀不能宣說。外道執著於此，所以以此為難。 佛陀對此解釋說：『我說的聖道確實能使苦完全止息，但眾多弟子修習得少，所以諸苦不能完全止息，並非道不能。譬如蘇陀藥（sura-ausadha）的藥性能夠破除熱病，但服用得少，所以熱病不能去除，並非蘇陀藥不能。』所說的就是這樣。因為道確實能使一切苦完全止息，所以我說是能。在解釋這個難題時，對於其他宗派毫不畏懼，所以立『能說盡苦道無畏』。寄對（nisraya-pratisarana）也是如此（以上五門結束）。 接下來是第二門，通過對照十力（daśa-bala）來辨別它們的同異。所說的十力是：一、處非處智力（sthānāsthāna-jñāna-bala）；二、自業智力（karma-vipāka-jñāna-bala）；三、禪定解脫三昧智力（dhyāna-vimokṣa-samādhi-jñāna-bala）；四、根上下智力（indriya-parāpara-jñāna-bala）；五、種種勝解智力（nānādhimukti-jñāna-bala）；六、種種界智力（nānādhātu-jñāna-bala）；七、至一切處道智力（sarvatragāminī-pratipad-jñāna-bala）；八、宿命隨念智力（pūrva-nivāsānusmṛti-jñāna-bala）；九、死生智力（cyuty-upapāda-jñāna-bala）；
【English Translation】 English version: Regarding the 'Vaisārajya of proclaiming the exhaustion of defilements,' why do the Tirthikas (non-Buddhist schools) challenge the Buddha (Tathāgata), arguing that the Buddha cannot proclaim the obstructions (avarana)? Because we see that many noble disciples (ārya-śrāvaka) of the Tathāgata still manifest afflictions (klesha), which indicates that the Buddha has not well proclaimed the obstructions, so that they cannot be eliminated. Moreover, although the Buddha has proclaimed that greed (rāga) and other factors can obscure the noble path (ārya-mārga), the Srotāpannas (stream-enterers) and other noble ones still often have greed, yet they can attain the noble path. This clearly shows that the obstructing dharmas (āvarana-dharma) proclaimed by the Tathāgata cannot obstruct the noble path. Because they cannot obstruct the noble path, the Buddha cannot proclaim them. The Tirthikas cling to this, so they challenge the Buddha. The Buddha explains this by saying: 'I can proclaim the obstructions and cause people to eliminate them, but many disciples lack the strength to eliminate them, not that I am unable to.' Moreover, I say that obstructions can indeed obstruct the noble path, so it is said in the scriptures: 'If there is desire in the mind, the path will not be in harmony with it. One must first remove desire, and then attain the path.' But the aspects obstructed by various afflictions are different. The afflictions practiced by those Srotāpannas and others obstruct the path of cultivation (bhāvanā-mārga), but not the view (darśana). Because they do not obscure the view, they do not hinder them from attaining the noble path. Because they obstruct the path of cultivation, I say that the obstructing dharmas can indeed obstruct the noble path. Because they can indeed obstruct the noble path, I say that I am able.' In explaining this difficulty, there is no fear of other schools, so the 'Vaisārajya of proclaiming the obstruction of the path' is established. Why do the Tirthikas challenge the Buddha, arguing that the Buddha cannot proclaim the path to the exhaustion of suffering? Because we see that many noble disciples of the Tathāgata, such as the Srotāpannas, although they have attained the noble fruit (phala), still have the suffering of birth and death in the realms of gods and humans (deva-manusya). This clearly shows that the path to the exhaustion of suffering proclaimed by the Tathāgata cannot completely cease suffering. Because it cannot completely cease suffering, the Buddha cannot proclaim it. The Tirthikas cling to this, so they challenge the Buddha. The Buddha explains this by saying: 'The noble path I proclaim can indeed completely cease suffering, but many disciples practice it insufficiently, so the sufferings cannot be completely ceased, not that the path is unable to. For example, the medicinal property of Sura medicine (sura-ausadha) can eliminate fever, but if it is taken insufficiently, the fever cannot be removed, not that the Sura medicine is unable to.' That is what is said. Because the path can indeed completely cease all suffering, I say that I am able. In explaining this difficulty, there is no fear of other schools, so the 'Vaisārajya of proclaiming the path to the exhaustion of suffering' is established. The dependent counter (nisraya-pratisarana) is also like this (the above five doors are finished). Next is the second door, which distinguishes their similarities and differences by comparing the ten powers (daśa-bala). The ten powers are: 1. The power of knowledge of what is possible and impossible (sthānāsthāna-jñāna-bala); 2. The power of knowledge of the maturation of karma (karma-vipāka-jñāna-bala); 3. The power of knowledge of dhyāna, liberation, and samādhi (dhyāna-vimokṣa-samādhi-jñāna-bala); 4. The power of knowledge of the superior and inferior faculties (indriya-parāpara-jñāna-bala); 5. The power of knowledge of various resolutions (nānādhimukti-jñāna-bala); 6. The power of knowledge of various realms (nānādhātu-jñāna-bala); 7. The power of knowledge of the path leading everywhere (sarvatragāminī-pratipad-jñāna-bala); 8. The power of knowledge of remembering past lives (pūrva-nivāsānusmṛti-jñāna-bala); 9. The power of knowledge of death and rebirth (cyuty-upapāda-jñāna-bala);
十漏盡力。義如后釋。無畏聖力有同有異。同相如何。如毗曇說。初則如初力。第二如第十。餘二如二七。是名無畏安。論文雖然。更須分別。初無畏中。有境有體。佛一切智。是其境也。內照自己有一切智。是其體也。此境與體。莫不皆是初力體收。處非處力攝智廣故。第二無畏有境有體。佛漏盡德是其境也。照盡之智是其體也。境則第十力境所收。同以漏盡而為境。故體則第十力體所攝。同皆以其照盡之智而為體。故此境與體雖復相似。寬狹不等。無畏體性唯自知盡。其義則狹。彼第十力。泛爾觀境。其義則寬。彼云何寬。如地持說。第十力者。自知漏盡知他漏盡。知漏盡方便已起未起。亦知漏盡增上慢心有起不起故名為寬。第三無畏有境有體。能說障道是其境也。照己有能是其體也。體則是其初力所收。以處非處攝智廣故。境界是其第二力攝。彼第二力。知業煩惱。第二能說障道無畏。知業煩惱是障道法。其義大同。故彼力攝。毗曇就境。是故宣說第三無畏如第二力。第四無畏有境有體。能說盡道是其境也。照己有能是其體也。體亦是其初力所收。以初力中攝智廣故。境界是其第七力攝。彼第七力。知其處道。第四能說盡道無畏。亦知于道。其義大同。故彼力攝。毗曇就境故。說第四如第七力。毗曇如是。若依
【現代漢語翻譯】 現代漢語譯本 十漏盡力（Shi Lou Jin Li）：意義如後面解釋。無畏聖力（Wu Wei Sheng Li）有相同之處，也有不同之處。相同之處是什麼？如《毗曇》（Pi Tan）所說，第一個無畏如第一個力，第二個如第十個力，其餘兩個如第二和第七個力。這稱為無畏安（Wu Wei An）。論文雖然如此，更需要分別說明。 第一個無畏中，有境有體。佛的一切智（Yi Qie Zhi）是它的境。內照自己擁有一切智，是它的體。此境與體，無不都是第一個力的體所包含。因為處非處力（Chu Fei Chu Li）所包含的智慧廣大。第二個無畏有境有體。佛的漏盡德（Lou Jin De）是它的境。照盡之智是它的體。境則被第十力（Di Shi Li）的境所包含，因為都以漏盡作為境。體則被第十力的體所包含，因為都以照盡之智作為體。此境與體雖然相似，但寬窄不等。無畏的體性只知道自己漏盡，它的意義狹窄。而第十力，泛泛地觀察境，它的意義寬廣。 它如何寬廣呢？如《地持》（Di Chi）所說，第十力，自己知道漏盡，也知道他人漏盡，知道漏盡的方便已經生起或尚未生起，也知道漏盡的增上慢心（Zeng Shang Man Xin）有生起或沒有生起，所以稱為寬廣。第三個無畏有境有體。能說障道（Zhang Dao）是它的境。照自己有能力是它的體。體則是被第一個力所包含，因為處非處力所包含的智慧廣大。境界是被第二個力所包含。第二個力，知道業煩惱（Ye Fan Nao）。第二個能說障道無畏，知道業煩惱是障道法，它的意義大同小異，所以被那個力所包含。《毗曇》就境而言，所以宣說第三個無畏如第二個力。 第四個無畏有境有體。能說盡道（Jin Dao）是它的境。照自己有能力是它的體。體也是被第一個力所包含，因為第一個力中包含的智慧廣大。境界是被第七個力所包含。第七個力，知道處道（Chu Dao）。第四個能說盡道無畏，也知道道，它的意義大同小異，所以被那個力所包含。《毗曇》就境而言，所以說第四個如第七個力。《毗曇》是這樣說的，如果依照...
【English Translation】 English version The ten powers of 'Exhaustion of outflows' (Shi Lou Jin Li): The meaning is as explained later. The fearless sacred powers (Wu Wei Sheng Li) have similarities and differences. What are the similarities? As the 'Abhidharma' (Pi Tan) says, the first fearlessness is like the first power, the second is like the tenth, and the remaining two are like the second and seventh powers. This is called 'Fearless Peace' (Wu Wei An). Although the treatise says so, further distinctions are needed. In the first fearlessness, there is an object and a substance. The Buddha's 'Omniscience' (Yi Qie Zhi) is its object. The inner illumination of oneself possessing omniscience is its substance. This object and substance are all contained within the substance of the first power because the power of 'knowing what is possible and impossible' (Chu Fei Chu Li) encompasses vast wisdom. The second fearlessness has an object and a substance. The Buddha's virtue of 'exhaustion of outflows' (Lou Jin De) is its object. The wisdom of illuminating exhaustion is its substance. The object is contained within the object of the tenth power (Di Shi Li), because both take the exhaustion of outflows as their object. The substance is contained within the substance of the tenth power, because both take the wisdom of illuminating exhaustion as their substance. Although this object and substance are similar, they differ in breadth. The nature of fearlessness only knows one's own exhaustion, its meaning is narrow. The tenth power, on the other hand, broadly observes the object, its meaning is wide. How is it wide? As the 'Yogācārabhūmi-śāstra' (Di Chi) says, the tenth power knows one's own exhaustion of outflows, also knows others' exhaustion of outflows, knows whether the means to the exhaustion of outflows have arisen or not, and also knows whether the arrogance (Zeng Shang Man Xin) regarding the exhaustion of outflows has arisen or not, therefore it is called wide. The third fearlessness has an object and a substance. Being able to speak of obstacles to the path (Zhang Dao) is its object. Illuminating one's own ability is its substance. The substance is contained within the first power, because the power of knowing what is possible and impossible encompasses vast wisdom. The object is contained within the second power. The second power knows karmic afflictions (Ye Fan Nao). The second fearlessness of being able to speak of obstacles to the path knows that karmic afflictions are obstacles to the path, its meaning is largely the same, therefore it is contained within that power. The 'Abhidharma' speaks from the perspective of the object, therefore it declares that the third fearlessness is like the second power. The fourth fearlessness has an object and a substance. Being able to speak of the path to exhaustion (Jin Dao) is its object. Illuminating one's own ability is its substance. The substance is also contained within the first power, because the wisdom contained within the first power is vast. The object is contained within the seventh power. The seventh power knows the path to a destination (Chu Dao). The fourth fearlessness of being able to speak of the path to exhaustion also knows the path, its meaning is largely the same, therefore it is contained within that power. The 'Abhidharma' speaks from the perspective of the object, therefore it says that the fourth is like the seventh power. The 'Abhidharma' says this, if according to...
成實。初無畏者即前九力。前九皆是一切智故。第二無畏即第十力。義如上釋。后二無畏。論全不說。若欲辨之。與毗曇同。同相如是。所言異者。如彼毗曇及成實說。智體是力。智光普照名為無畏。具緣已處。智之與斷並及二能。故云普照。又論說言。安住是力勇猛不怯是其無畏。十力寔同魔。不能壞故名安住。以安住故。名之為力。于外障難。勇猛不怯。說為無畏。向前宣說。智光普照名為無畏。即是智慧為無畏體。今言。不怯名為無畏。即是安穩不怯之心。為無畏體。論復說言。因名為力。果名無畏。以從力心生無畏故。約對十力。同異如是(此六門竟)。
次第七門。明其大小所說不同。不同有五。一心體不同。小乘宣說如來無畏事識為體。大乘宣說如來無畏真心為體。至佛更無餘心識故。二心緣不同。小乘宣說事識之心為無畏故。攀緣分別。緣彼外難。而生無畏。大乘宣說真識之心為無畏故。心如虛空無所分別。無分別德。難以顯彰故。對外道四種難辭。而以顯之。如寄丈尺而顯虛空之高下矣。三智行不同。小乘宣說如來無畏十智為體。十智如上。初中所照一切智者。具十智性。能照之慧。唯等智性。以通緣故。就第二中。所照之盡。是無為法。十智不收。能照之慧。唯第十力應六智性。所謂滅智法
【現代漢語翻譯】 現代漢語譯本： 《成實論》中，最初的『無畏』指的就是前面的九種『力』（nava bala）。因為前面的九種『力』都是『一切智』（sarvajnatva）。第二種『無畏』就是第十種『力』，意義如前面解釋。後面的兩種『無畏』，《論》中完全沒有說明。如果要辨別它們，就和《毗曇論》相同。相同之處是這樣。所說的不同之處，如《毗曇論》和《成實論》所說，智慧的本體是『力』，智慧的光芒普遍照耀稱為『無畏』。具備因緣已經成熟之處，智慧和斷滅以及兩種能力，所以說普遍照耀。另外，《論》中說，安住是『力』，勇猛不怯是『無畏』。十『力』確實與魔相同，因為不能被破壞所以名為安住。因為安住的緣故，稱之為『力』。對於外在的障礙和困難，勇猛不怯，稱為『無畏』。向前宣說，智慧的光芒普遍照耀稱為『無畏』，就是智慧作為『無畏』的本體。現在說，不怯稱為『無畏』，就是安穩不怯的心，作為『無畏』的本體。《論》又說，因名為『力』，果名為『無畏』。因為從『力』的心生出『無畏』的緣故。關於十『力』的對應，相同和不同之處是這樣（這六門結束）。
接下來第七門，說明它的大小所說不同。不同之處有五點：一心體不同。小乘宣說如來的『無畏』以事識為本體。大乘宣說如來的『無畏』以真心為本體。到達佛的境界后，就沒有其他心識的緣故。二心緣不同。小乘宣說事識的心作為『無畏』的緣故，攀緣分別，緣于外在的困難，而生出『無畏』。大乘宣說真識的心作為『無畏』的緣故，心如虛空沒有分別。沒有分別的功德，難以明顯地彰顯，所以對外道四種詰難的言辭，而用以顯現它，如同藉助丈尺來顯示虛空的高低一樣。三智行不同。小乘宣說如來的『無畏』以十智為本體。十智如上面所說。最初所照的一切智，具備十智的性質。能夠照耀的智慧，只有等智的性質，因為通達因緣的緣故。就第二種情況來說，所照的盡，是無為法，十智不包括。能夠照耀的智慧，只有第十『力』應有六智的性質，所謂滅智法。
【English Translation】 English version: In the Chengshi Lun (Tattvasiddhi Shastra), the initial 'fearlessness' refers to the preceding nine 'powers' (nava bala). This is because the preceding nine 'powers' are all 'omniscience' (sarvajnatva). The second 'fearlessness' is the tenth 'power', the meaning of which is as explained earlier. The latter two 'fearlessnesses' are not mentioned at all in the Lun. If one wishes to distinguish them, they are the same as in the Vibhasa. The similarities are as such. The differences, as stated in the Vibhasa and the Chengshi Lun, are that the essence of wisdom is 'power', and the universal illumination of wisdom is called 'fearlessness'. Possessing the conditions and being in the appropriate place, wisdom, cessation, and the two abilities together are why it is said to universally illuminate. Furthermore, the Lun states that stability is 'power', and courage without fear is 'fearlessness'. The ten 'powers' are indeed the same as the mara (demon), because they cannot be destroyed, they are called stability. Because of stability, it is called 'power'. Towards external obstacles and difficulties, courage without fear is called 'fearlessness'. As previously stated, the universal illumination of wisdom is called 'fearlessness', which is wisdom as the essence of 'fearlessness'. Now it is said that not being afraid is called 'fearlessness', which is a stable and unafraid mind as the essence of 'fearlessness'. The Lun also states that the cause is called 'power', and the result is called 'fearlessness'. Because 'fearlessness' arises from the mind of 'power'. Regarding the correspondence of the ten 'powers', the similarities and differences are as such (these six aspects are concluded).
Next, the seventh aspect explains the differences in what is said about its magnitude. There are five differences: First, the essence of mind is different. The Hinayana proclaims that the Tathagata's (Thus Come One) 'fearlessness' has the consciousness of events as its essence. The Mahayana proclaims that the Tathagata's 'fearlessness' has the true mind as its essence. Because upon reaching the state of Buddha, there are no other consciousnesses. Second, the object of mind is different. The Hinayana proclaims that the mind of event consciousness is the reason for 'fearlessness', clinging to discrimination, clinging to external difficulties, and giving rise to 'fearlessness'. The Mahayana proclaims that the mind of true consciousness is the reason for 'fearlessness', the mind is like empty space without discrimination. The merit of non-discrimination is difficult to clearly manifest, so it is used to manifest the four kinds of difficult words of the heretics, just like using a ruler to show the height of empty space. Third, the practice of wisdom is different. The Hinayana proclaims that the Tathagata's 'fearlessness' has the ten wisdoms as its essence. The ten wisdoms are as mentioned above. The omniscience initially illuminated possesses the nature of the ten wisdoms. The wisdom that can illuminate only has the nature of equal wisdom, because of the thorough understanding of conditions. In the second case, the cessation illuminated is unconditioned dharma, which is not included in the ten wisdoms. The wisdom that can illuminate only has the nature of six wisdoms corresponding to the tenth 'power', namely the wisdom of cessation.
智比智盡無生智及與等智。今為答難多等智性。就第三中。能說障道。唯第二力應八智性。除滅道智。今據起說多等智性。能照之慧。唯等智性。就第四中。能說盡道。唯第七力。應十智性。今據起說多等智性。能照之慧。亦等智性。小乘如是。大乘說佛無畏之德是如實智。如龍樹說。彼清凈智。一切智。無礙智是。如實智義如上辨。初無畏中一切智者。以清凈智一切智無礙智三智為體。能照之慧。是一切智無礙智攝。就第二中。所照漏盡。三智不收。能照之慧。是一切智無礙智攝。就后二中。能說障道能說盡苦。是一切智無礙智攝。能照亦爾。此是第三智行不同。四照境不同。如小乘法中說。佛無畏。但照前境不照自體。分別之心。不能及照自己體故。大乘不爾。能照前境亦照自體。如涅槃說。菩薩眼根。尚能自見。何況佛智而不自照。五得處不同。小乘法中。說佛無畏唯在道樹成佛時得。大乘不爾。圓滿在佛。種性已上。隨分脫得。故花嚴中宣說。十住初發心時便成正覺。具足慧身。等諸如來。無畏既爾。余德悉爾。四無畏義。厥趣粗爾。
大乘義章卷第十九 大正藏第 44 冊 No. 1851 大乘義章
大乘義章卷第二十(本)
遠法師撰
凈法聚果法中此卷有七門(五分
【現代漢語翻譯】 現代漢語譯本 『智比智盡無生智及與等智』。現在爲了回答關於『多等智性』的疑問，在第三種情況中，能夠闡述阻礙正道的，只有第二種力量，它應具有八種智慧的性質，除了滅智和道智。現在根據實際生起的情況來說，具有多種智慧的性質，能夠照亮的智慧，只有『等智』的性質。在第四種情況中，能夠闡述斷盡煩惱的道路，只有第七種力量，它應具有十種智慧的性質。現在根據實際生起的情況來說，具有多種智慧的性質，能夠照亮的智慧，也是『等智』的性質。小乘佛法是這樣認為的。大乘佛法認為佛陀的無畏功德是如實智（Tathata-jnana，如實了知一切事物真相的智慧）。如龍樹（Nagarjuna）所說，那種清凈智（Visuddhi-jnana，清凈的智慧）、一切智（Sarva-jnana，通達一切法的智慧）、無礙智（Apratihata-jnana，沒有阻礙的智慧）就是如實智的含義，如前文所辨析的。在第一種無畏中，『一切智』是以清凈智、一切智、無礙智這三種智慧為本體的，能夠照亮的智慧，被包含在一切智和無礙智之中。在第二種無畏中，所照見的煩惱斷盡，這三種智慧並不包含在內，能夠照亮的智慧，被包含在一切智和無礙智之中。在後兩種無畏中，能夠闡述阻礙正道的，能夠闡述斷盡痛苦的，都包含在一切智和無礙智之中，能夠照亮的智慧也是如此。這是第三種智慧的行持不同，四種照見的境界不同。如小乘佛法中所說，佛陀的無畏只能照見外在的境界，不能照見自身，因為分別之心不能照見自己的本體。大乘佛法不是這樣認為的，它既能照見外在的境界，也能照見自身。如《涅槃經》（Nirvana Sutra）所說，菩薩的眼根尚且能夠看見自己，更何況佛陀的智慧不能照見自己呢？第五種是證得的處所不同。小乘佛法中說，佛陀的無畏只在菩提樹下成佛時才能證得。大乘佛法不是這樣認為的，圓滿的無畏在佛陀那裡，在種性（Gotra，眾生本具的成佛可能性）以上，可以隨分脫離而證得。所以《華嚴經》（Avatamsaka Sutra）中宣說，十住位的菩薩在初發菩提心時，便成就正覺，具足慧身，等同於諸如來。無畏既然如此，其餘的功德也是如此。四種無畏的含義，大致就是這樣。 《大乘義章》卷第十九 大正藏第 44 冊 No. 1851 《大乘義章》 《大乘義章》卷第二十(本) 遠法師 撰 凈法聚果法中此卷有七門(五分
【English Translation】 English version 'Jnana compared to the Jnana of Exhaustion, the Jnana of Non-arising, and Jnana equal to them.' Now, to answer the questions about the nature of 'Multiple Equal Jnanas,' in the third case, only the second power, which should possess the nature of eight wisdoms, excluding the Jnana of Cessation and the Jnana of the Path, can explain the obstacles to the path. Now, according to the actual arising, it possesses the nature of multiple wisdoms, and the wisdom that can illuminate is only the nature of 'Equal Jnana.' In the fourth case, only the seventh power, which should possess the nature of ten wisdoms, can explain the path of exhaustion. Now, according to the actual arising, it possesses the nature of multiple wisdoms, and the wisdom that can illuminate is also the nature of 'Equal Jnana.' This is how the Hinayana views it. The Mahayana says that the Buddha's virtue of fearlessness is Tathata-jnana (wisdom of suchness). As Nagarjuna said, that Visuddhi-jnana (pure wisdom), Sarva-jnana (all-knowing wisdom), and Apratihata-jnana (unobstructed wisdom) are the meaning of Tathata-jnana, as discussed above. In the first fearlessness, 'Sarva-jnana' takes Visuddhi-jnana, Sarva-jnana, and Apratihata-jnana as its essence. The wisdom that can illuminate is included in Sarva-jnana and Apratihata-jnana. In the second fearlessness, the exhaustion of defilements that is illuminated is not included in these three wisdoms. The wisdom that can illuminate is included in Sarva-jnana and Apratihata-jnana. In the latter two fearlessnesses, the ability to explain the obstacles to the path and the ability to explain the exhaustion of suffering are included in Sarva-jnana and Apratihata-jnana. The ability to illuminate is also the same. This is the difference in the practice of the third wisdom and the difference in the four illuminated realms. As said in the Hinayana Dharma, the Buddha's fearlessness can only illuminate the external realm and cannot illuminate itself because the discriminating mind cannot illuminate its own essence. The Mahayana does not think so. It can illuminate both the external realm and itself. As the Nirvana Sutra says, even a Bodhisattva's eye can see itself, let alone the Buddha's wisdom not illuminate itself? Fifth, the place of attainment is different. In the Hinayana Dharma, it is said that the Buddha's fearlessness can only be attained when he becomes a Buddha under the Bodhi tree. The Mahayana does not think so. Perfect fearlessness is in the Buddha, and above Gotra (Buddha-nature), it can be attained by detachment. Therefore, the Avatamsaka Sutra proclaims that the Bodhisattva of the Ten Abodes attains perfect enlightenment when he first arouses Bodhicitta, possesses the body of wisdom, and is equal to all Tathagatas. Since fearlessness is like this, so are the other virtues. The meaning of the four fearlessnesses is roughly like this. Mahayana Meaning Chapter, Volume 19 Taisho Tripitaka, Volume 44, No. 1851, Mahayana Meaning Chapter Mahayana Meaning Chapter, Volume 20 (Original) Composed by Dharma Master Yuan In the Pure Dharma Collection of Result Dharma, this volume has seven sections (five parts
法身義 五眼義 六通義 十力義 十號義 十八不共法義 百四十不共法義)。
五分法身義四門分別(一釋名 二辨相 三三學分別 四三聚分別)
第一釋名。五分法身諸經多說。名字是何。謂戒定慧解脫解脫知見。是其五也。此之五種義通因果。經中多就無學說之。無學之中統通大小。今論佛德。所言戒者。據行方便防禁名戒。防禁諸過永令不起。就實以論。法身體凈無過可起。故名為戒。所言定者。據行方便息亂住緣。目之為定。就實而辨。真心體寂自性不動。故名為定。所言慧者。據行方便觀達名慧。就實以論。真心體明自性無闇。目之為慧。言解脫者。據行方便免縛名脫。就實而辨。自體無累故曰解脫。解脫知見者。據行方便知己出累。名解脫知見。就實以論證窮自實知本無染。名解脫知見。問曰。知見慧之別稱。舉一便足。何勞並說。龍樹釋言。知之與見亦有別義。或有是見而非是知。如彼小乘八忍之心。推求名見而未決了。故不名知。或有是知而不名見。如彼小乘盡無生智。于境決了故得名知。無學息求故不名見。今說異彼。知而是見。是故宣說解脫知見。於己所得觀求名見。覺了曰知。又龍樹云。為牢其義。知見並說。此之五種分別名分。又分是因。此之五種成身之因。故名為分。
【現代漢語翻譯】 現代漢語譯本：法身（Dharmakaya，佛的法性之身）的意義、五眼（Five Eyes，肉眼、天眼、慧眼、法眼、佛眼）的意義、六通（Six Supernatural Powers，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的意義、十力（Ten Powers of a Buddha，處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、至所趣行智力、宿住隨念智力、死生智力、漏盡智力）的意義、十號（Ten Titles of a Buddha，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛）的意義、十八不共法（Eighteen Unique Qualities of a Buddha）的意義、一百四十不共法（One Hundred and Forty Unique Qualities of a Buddha）。
五分法身（Five Aggregates of the Dharmakaya）的意義，從四個方面分別：（一、解釋名稱；二、辨別體相；三、三學分別；四、三聚分別）。
第一，解釋名稱。五分法身在諸多經典中多有闡述。其名稱是什麼呢？即戒（sila，道德規範）、定（samadhi，禪定）、慧（prajna，智慧）、解脫（vimutti，從煩惱中解脫）、解脫知見（vimuttinanadassana，對解脫的知見）。這就是五分法身。這五種意義貫通因果。經典中多就無學（狀態）來闡述。無學之中統攝大小乘。現在討論佛的功德。所說的戒，從行為方便的角度來說，是防止和禁止（惡行），所以稱為戒。防止各種過失，使其永遠不產生。從實體的角度來說，法身本體清凈，沒有過失可以產生，所以稱為戒。所說的定，從行為方便的角度來說，是止息散亂，安住于緣，稱之為定。從實體的角度來辨析，真心本體寂靜，自性不動搖，所以稱為定。所說的慧，從行為方便的角度來說，是觀照通達，稱為慧。從實體的角度來說，真心本體光明，自性沒有黑暗，稱之為慧。所說的解脫，從行為方便的角度來說，是免除束縛，稱為解脫。從實體的角度來說，自體沒有牽累，所以說解脫。解脫知見，從行為方便的角度來說，是知道自己脫離了牽累，稱為解脫知見。從實體的角度來說，證悟窮盡了自體的真實，知道本來沒有染污，稱為解脫知見。問：知見是智慧的別稱，舉一個就足夠了，為什麼還要並說呢？龍樹（Nagarjuna）解釋說，知和見也有區別。有的是見而不是知，比如小乘的八忍之心，推求名為見，但還沒有決斷了，所以不稱為知。有的是知而不是見，比如小乘的盡無生智，對於境界決斷了，所以得名知，無學止息了求索，所以不稱為見。現在所說是不同於那些情況的，是知而且是見，所以宣說解脫知見。對於自己所得到的，觀照尋求名為見，覺了稱為知。另外，龍樹說，爲了牢固這個意義，知見並說。這五種分別稱為分，又分是因，這五種是成就法身的因，所以稱為分。
【English Translation】 English version: The meaning of Dharmakaya (the Dharma-nature body of the Buddha), the meaning of Five Eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), the meaning of Six Supernatural Powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), the meaning of Ten Powers (of a Buddha: power of knowing what is right and wrong, power of knowing the consequences of actions, power of knowing the dhyana, liberation, samadhi, and samapatti, power of knowing the superior and inferior faculties, power of knowing various understandings, power of knowing various realms, power of knowing where all paths lead, power of knowing past lives, power of knowing death and rebirth, power of knowing the extinction of outflows), the meaning of Ten Titles (of a Buddha: Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan), the meaning of Eighteen Unique Qualities of a Buddha, the meaning of One Hundred and Forty Unique Qualities of a Buddha.
The meaning of Five Aggregates of the Dharmakaya, explained from four aspects: (1. Explaining the names; 2. Distinguishing the characteristics; 3. Differentiating by the Three Learnings; 4. Differentiating by the Three Aggregates).
First, explaining the names. The Five Aggregates of the Dharmakaya are often discussed in various sutras. What are their names? They are sila (moral discipline), samadhi (meditative concentration), prajna (wisdom), vimutti (liberation from afflictions), and vimuttinanadassana (knowledge and vision of liberation). These are the Five Aggregates of the Dharmakaya. The meaning of these five penetrates cause and effect. Sutras often explain them in terms of the state of no-more-learning (arhatship). Within no-more-learning, both the Great and Small Vehicles are included. Now we are discussing the virtues of the Buddha. What is meant by sila? From the perspective of practical conduct, it is the prevention and prohibition (of evil deeds), hence it is called sila. It prevents all faults, ensuring they never arise. From the perspective of reality, the essence of the Dharmakaya is pure, with no faults that can arise, therefore it is called sila. What is meant by samadhi? From the perspective of practical conduct, it is the cessation of distraction and abiding in conditions, hence it is called samadhi. From the perspective of reality, the true mind is inherently tranquil, and its nature is unmoving, therefore it is called samadhi. What is meant by prajna? From the perspective of practical conduct, it is contemplation and understanding, hence it is called prajna. From the perspective of reality, the true mind is inherently luminous, and its nature has no darkness, hence it is called prajna. What is meant by vimutti? From the perspective of practical conduct, it is freedom from bondage, hence it is called vimutti. From the perspective of reality, the self is without encumbrances, therefore it is called vimutti. What is meant by vimuttinanadassana? From the perspective of practical conduct, it is knowing that one has escaped encumbrances, hence it is called vimuttinanadassana. From the perspective of reality, one realizes the ultimate truth of the self and knows that it is inherently without defilement, hence it is called vimuttinanadassana. Question: Knowledge and vision are different names for wisdom; mentioning one is sufficient, so why mention both? Nagarjuna explained that knowledge and vision also have different meanings. Sometimes there is vision but not knowledge, such as the eight forbearance-minds of the Small Vehicle, which are called vision because they are seeking, but they are not yet decisive, so they are not called knowledge. Sometimes there is knowledge but not vision, such as the knowledge of the extinction of birth in the Small Vehicle, which is called knowledge because it is decisive about the realm, but it is not called vision because the no-more-learner has ceased seeking. What is being said now is different from those situations; it is both knowledge and vision, so knowledge and vision of liberation are proclaimed. Regarding what one has attained, contemplation and seeking are called vision, and realization is called knowledge. Furthermore, Nagarjuna said that to strengthen the meaning, knowledge and vision are mentioned together. These five are separately called aggregates, and aggregates are causes. These five are the causes for accomplishing the Dharmakaya, therefore they are called aggregates.
法名自體。此之五種無學自體。故名為法。又法是其軌則之義。此之五種成身之軌。故名為法。身者是體。此五佛體。故名為身。又德聚積亦名為身。名義如是(此初門竟)。
次辨其相。戒有三種。一別解脫戒。如遺教說。戒是正順解脫之本。故名解脫。又復隨分免絕業羈亦名解脫。散心受得不與定道二種心俱。故名為別。二者禪戒。亦名定共。禪定心邊別有無作離惡法生。故名禪戒。此與定俱。有定則有。失定則舍。故名定共。三者道戒。亦名道共。聖道心邊別有無作離過法生。故曰道戒。此與道俱。故名道共。此義如前三律儀中具廣分別。於此三中。分果異因。偏取佛果俱生道戒以為戒身。攝因成果。一切皆是。次辨定身。定有二種。一者事定。謂世八禪。事中安心息除事亂。故名事定。二者理定。三三昧等。理中安心息除性亂。故名理定。取性違理。名為性亂。又住實際。除滅一切妄想分別。亦名理定。相之心名妄分別。此二定中。簡果異因。唯取佛果相應理定為佛定身。攝因成果。一切皆是。次辨慧身。慧有二種。一者世智。了知世法。二第一義智。知第一義。此之二種並通因果。簡果異因。果中之智是佛慧身。攝因成果。一切皆是。次論解脫。解脫有二。一有為解脫。無為聖道免絕羈縛。二無為解
【現代漢語翻譯】 現代漢語譯本 法名自體（Dharma-name itself）。這五種無學（asekha，指已證阿羅漢果位，無需再修學的人）的自體，所以稱為法（Dharma，佛法）。而且，法也是軌則的意思。這五種成就佛身的軌則，所以稱為法。身（kaya）是體（essence），這五種是佛的體性，所以稱為身。此外，功德的聚集也稱為身。名稱和意義就是這樣（這是第一個門竟）。
接下來辨別它們的相（lakshana，特徵）。戒（sila，戒律）有三種：一是別解脫戒（pratimoska-sila），如《遺教經》所說，戒是真正順應解脫的根本，所以名為解脫。又，隨分免除和斷絕業的束縛也稱為解脫。以散亂心受持，不與禪定和聖道兩種心相應，所以名為別。二是禪戒（dhyana-sila），也名定共戒（samadhi-sahaja-sila）。在禪定心中，另外有無作（asaṃskṛta，非造作）的離惡法生起，所以名為禪戒。此戒與禪定同時存在，有定則有，失定則舍，所以名為定共。三是道戒（marga-sila），也名道共戒（marga-sahaja-sila）。在聖道心中，另外有無作的離過法生起，所以稱為道戒。此戒與道同時存在，所以名為道共。此義如前三律儀（trisaṃvara）中詳細分別。在這三種戒中，區分果和因，偏取佛果的俱生道戒（sahaja-marga-sila）作為戒身。攝因成果，一切都是。
接下來辨別定身（samadhi-kaya）。定（samadhi，禪定）有兩種：一是事定（vastu-samadhi），指世間的八禪（astasamapatti）。在事中安心，息除事的擾亂，所以名為事定。二是理定（artha-samadhi），如三三昧（trayo vimoksha）等。在理中安心，息除自性的擾亂，所以名為理定。取自性違背真理，名為自性擾亂。又，安住于實際（bhutakoti），除滅一切妄想分別，也名為理定。以相之心為妄想分別。在這兩種定中，簡別果和因，唯取佛果相應的理定作為佛的定身。攝因成果，一切都是。
接下來辨別慧身（prajna-kaya）。慧（prajna，智慧）有兩種：一是世智（laukika-jnana），了知世間法。二是第一義智（paramartha-jnana），知第一義。這兩種都通於因和果。簡別果和因，果中的智慧是佛的慧身。攝因成果，一切都是。
接下來討論解脫（vimukti）。解脫有兩種：一是有為解脫（samskrta-vimukti），無為聖道（asamskrta-marga）免除束縛。二是無為解脫（asamskrta-vimukti）。
【English Translation】 English version The Dharma-name itself. These five aspects of the 'no-more-learning' (asekha, referring to those who have attained Arhatship and no longer need to learn), are therefore called Dharma (teachings). Moreover, Dharma also means 'rule' or 'standard'. These five rules for accomplishing the Buddha-body are therefore called Dharma. Kaya (body) is essence; these five are the essence of the Buddha, hence called Kaya. Furthermore, the accumulation of merits is also called Kaya. Such are the names and meanings (this concludes the first section).
Next, we distinguish their characteristics (lakshana). There are three types of Sila (precepts): first, the Pratimoksha-sila (precepts of individual liberation), as stated in the 'Last Teaching Sutra', precepts are the root of truly according with liberation, hence called liberation. Furthermore, partially avoiding and severing the bonds of karma is also called liberation. Received with a distracted mind, not corresponding with the two types of minds of Dhyana (meditation) and the Noble Path, hence called 'separate'. Second, Dhyana-sila, also called Samadhi-sahaja-sila (precepts born of meditation). In the mind of Dhyana, there is additionally the arising of unconditioned (asaṃskṛta) abandonment of evil dharmas, hence called Dhyana-sila. This exists simultaneously with Dhyana; if there is Dhyana, there is this; if Dhyana is lost, this is abandoned, hence called 'co-born of meditation'. Third, Marga-sila (precepts of the path), also called Marga-sahaja-sila (precepts co-born of the path). In the mind of the Noble Path, there is additionally the arising of unconditioned abandonment of faults, hence called Marga-sila. This exists simultaneously with the Path, hence called 'co-born of the path'. This meaning is extensively explained in the previous discussion of the three vows (trisaṃvara). Among these three, distinguishing between fruit and cause, we particularly take the sahaja-marga-sila (co-born precepts of the path) of the Buddha-fruit as the Sila-kaya (body of precepts). Embracing cause and accomplishing fruit, everything is included.
Next, we distinguish the Samadhi-kaya (body of Samadhi). There are two types of Samadhi (meditation): first, Vastu-samadhi (Samadhi of phenomena), referring to the eight worldly Dhyanas (astasamapatti). Pacifying the mind within phenomena, ceasing the disturbances of phenomena, hence called Vastu-samadhi. Second, Artha-samadhi (Samadhi of principle), such as the three Samadhis (trayo vimoksha). Pacifying the mind within principle, ceasing the disturbances of self-nature, hence called Artha-samadhi. Taking self-nature contrary to principle is called disturbance of self-nature. Furthermore, abiding in the ultimate reality (bhutakoti), eliminating all deluded thoughts and discriminations, is also called Artha-samadhi. The mind of characteristics is deluded thoughts and discriminations. Among these two types of Samadhi, distinguishing between fruit and cause, we only take the Artha-samadhi corresponding to the Buddha-fruit as the Buddha's Samadhi-kaya. Embracing cause and accomplishing fruit, everything is included.
Next, we distinguish the Prajna-kaya (body of wisdom). There are two types of Prajna (wisdom): first, Laukika-jnana (worldly wisdom), understanding worldly dharmas. Second, Paramartha-jnana (wisdom of ultimate meaning), knowing the ultimate meaning. Both of these encompass cause and fruit. Distinguishing between fruit and cause, the wisdom in the fruit is the Buddha's Prajna-kaya. Embracing cause and accomplishing fruit, everything is included.
Next, we discuss Vimukti (liberation). There are two types of liberation: first, Samskrta-vimukti (conditioned liberation), the unconditioned Noble Path (asamskrta-marga) freeing from bonds. Second, Asamskrta-vimukti (unconditioned liberation).
脫。滅諦涅槃滅離眾縛。此二解脫並通因果。簡果異因。果中解脫是佛如來解脫之身。因中則非。攝因成果。一切皆是。又就有為無為之中。分相言之。有為解脫是解脫身。無為則非。何故而然。解脫身者。是慧中差別。故有為是。無為非慧。所以不取。又復身者。是聚積義。有為功德有積聚義。故名為身。無為之法無積聚義。故不成身。攝相言之。一切皆是。問曰。無為無積聚義。云何成身。釋言。身者是其體義。無為解脫亦是如來功德法體。故得名佛。故華嚴中說佛十身。始從愿身乃至智身。十中第九是其法身。論自釋之。言法身者。謂無漏界。無漏界者。所謂涅槃。故無為法亦得成身。與華嚴中涅槃佛同。就有為中復有二種。一心解脫。斷除四住。功德心凈。二慧解脫。除滅無明。一切智凈。此二通名解脫身矣。次辨知見。知見有二。一自知解脫。於己所得覺了分明。二知他解脫。知三乘人一切所得。此二通名知見身也。辨相如是(此二門竟)。
次約三學而為分別。戒定智慧是三學也。前五身中。初一是戒。次一是定。后三是慧。問曰。何故慧行之中獨分為三。戒定各一。人亦釋言。慧有多能。故獨分三。戒定不爾。故各為一。一相且然。未可專定。云何不定。經中或時分戒為多。定慧各一。如六度門
【現代漢語翻譯】 現代漢語譯本：脫，滅諦（Nirodha Satya，四聖諦之一，指滅除痛苦的真理）的涅槃（Nirvana，佛教術語，指解脫）滅除了所有束縛。這兩種解脫都包括因和果。區分果和因，果中的解脫是佛（Buddha，覺悟者）如來（Tathagata，佛的稱號之一）的解脫之身，因中則不是。如果從包含因和果的角度來說，一切都是解脫。又從有為（有條件的事物）和無為（無條件的事物）的角度，從現象上來說，有為的解脫是解脫身，無為則不是。為什麼呢？解脫身是智慧中的差別，所以有為是，無為不是智慧，因此不取。而且，身有聚集的意思，有為的功德有積聚的意義，所以稱為身，無為之法沒有積聚的意義，所以不能成為身。如果從包含現象的角度來說，一切都是。問：無為沒有積聚的意義，怎麼能成為身呢？答：身是其本體的意思，無為的解脫也是如來功德的法體，所以可以稱為佛。所以《華嚴經》（Avatamsaka Sutra，大乘佛教的重要經典）中說佛有十身，從愿身開始到智身，第十中的第九是法身。論中自己解釋說，法身是指無漏界（Anasrava-dhatu，沒有煩惱的境界），無漏界就是涅槃，所以無為法也可以成為身，與《華嚴經》中的涅槃佛相同。在有為中又有兩種：一心解脫，斷除四住地煩惱（Caturvidha-avasthika-klesa，四種根本煩惱），功德心清凈；二慧解脫，除滅無明（Avidya，無知），一切智慧清凈。這兩種都可以稱為解脫身。接下來辨別知見，知見有兩種：一自知解脫，對自己所得到的覺悟清楚明白；二知他解脫，知道三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）人的一切所得。這兩種都可以稱為知見身。辨別現象就是這樣（這兩個方面結束）。 接下來從三學（Tisiksa，戒、定、慧）的角度來分別。戒（Sila，道德規範）、定（Samadhi，禪定）、慧（Prajna，智慧）是三學。前面五身中，第一個是戒，第二個是定，后三個是慧。問：為什麼慧行中單獨分為三個，而戒和定各一個？有人解釋說，慧有很多功能，所以單獨分為三個，戒和定不是這樣，所以各為一個。這只是一種說法，不能完全確定。為什麼不能確定？經中或者有時把戒分為多個，而定和慧各一個，比如六度（Sat-paramita，佈施、持戒、忍辱、精進、禪定、智慧）法門。
【English Translation】 English version: 'Release, the extinction of suffering truth (Nirodha Satya, one of the Four Noble Truths, referring to the truth of the cessation of suffering) in Nirvana (Buddhist term, referring to liberation) extinguishes all bonds. These two liberations encompass both cause and effect. Distinguishing between effect and cause, the liberation in the effect is the liberation body of the Buddha (the Awakened One) Tathagata (one of the titles of the Buddha), while it is not in the cause. If viewed from the perspective of encompassing cause and effect, everything is liberation. Furthermore, from the perspective of conditioned (having conditions) and unconditioned (without conditions), phenomenally speaking, conditioned liberation is the liberation body, while unconditioned liberation is not. Why is that? The liberation body is a distinction within wisdom, so the conditioned is, while the unconditioned is not wisdom, therefore it is not taken. Moreover, the body has the meaning of accumulation; conditioned merit has the meaning of accumulation, so it is called a body; unconditioned dharma does not have the meaning of accumulation, so it cannot become a body. If viewed from the perspective of encompassing phenomena, everything is. Question: The unconditioned does not have the meaning of accumulation, how can it become a body? Answer: The body is the meaning of its essence; unconditioned liberation is also the dharma essence of the Tathagata's merit, so it can be called a Buddha. Therefore, the Avatamsaka Sutra (important scripture of Mahayana Buddhism) says that the Buddha has ten bodies, starting from the Vow Body to the Wisdom Body, the ninth of the ten is the Dharma Body. The treatise itself explains that the Dharma Body refers to the Anasrava-dhatu (realm without defilements), the Anasrava-dhatu is Nirvana, so unconditioned dharma can also become a body, the same as the Nirvana Buddha in the Avatamsaka Sutra. Within the conditioned, there are two types: one is liberation of the mind, cutting off the four abodes of affliction (Caturvidha-avasthika-klesa, the four fundamental afflictions), the merit of the mind is pure; the second is liberation of wisdom, eliminating ignorance (Avidya, ignorance), all wisdom is pure. These two can both be called the liberation body. Next, distinguish knowledge and vision; there are two types of knowledge and vision: one is self-knowing liberation, being clear and understanding about one's own attainment; the second is knowing the liberation of others, knowing all the attainments of the people of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). These two can both be called the knowledge and vision body. Distinguishing phenomena is like this (these two aspects are finished).' 'Next, make distinctions from the perspective of the Three Learnings (Tisiksa, Sila, Samadhi, Prajna). Morality (Sila, moral precepts), concentration (Samadhi, meditation), and wisdom (Prajna, wisdom) are the Three Learnings. Among the previous five bodies, the first is morality, the second is concentration, and the last three are wisdom. Question: Why is the practice of wisdom divided into three separately, while morality and concentration each have one? Someone explained that wisdom has many functions, so it is divided into three separately, while morality and concentration are not like that, so each has one. This is just one way of saying it, and it cannot be completely determined. Why can't it be determined? In the scriptures, sometimes morality is divided into many, while concentration and wisdom each have one, such as the Six Perfections (Sat-paramita, Dana, Sila, Ksanti, Virya, Dhyana, Prajna) .'
。前四戒學。第五是定。第六是慧。以戒行始。多法佐助方乃能成。故分為多。余不如是。故獨為一。或時分定。戒慧各一。如彼四種無罪樂門。戒行為一。名出家樂。定分為二。謂遠離樂及寂滅樂。初禪遠離欲惡不善名遠離樂。二禪已上覺觀止息名寂滅樂。慧行為一。名菩提樂。禪定息苦樂相增強。故分為多。戒慧不爾。故獨為一。或時分慧。戒定各。如七凈門。慧中分五。所謂見凈。度疑凈。道非道凈。行凈。行斷智凈。戒行為一。名為戒凈。定行為一。名為心凈。除障離過慧有多能。故分為五。戒定不爾。故獨為一。或戒定慧三行俱分。如八正門。戒分為三。正語正業及與正命。定分為二。正念正定。慧分為二。正見正思惟。良以諸行各有異相。所以並分。今說五身。偏分慧行。戒定各一。義當向前七凈之門。良以法門離合非一。故不專定(此三門竟)。
次約三聚分別五身。色法心法是其三也。依如毗曇。五分法身要唯色心。初戒是色。餘四是心。何故心中偏分為多。人多釋言。心有多用。故分為多。色法不爾。所以為一。蓋亦是其一相言之。未可專定。此義云何。經中或時廣色略心。如十二入。或時廣心而略其色。如五陰門。或時色心二事俱廣。如十八界。或時色心二事俱略。如名色門。今說五身義
【現代漢語翻譯】 現代漢語譯本：前面的四條是戒律方面的學習，第五是禪定，第六是智慧。以戒律行為開始，需要多種方法輔助才能成就，所以分為多種。其餘的不是這樣，所以單獨為一。或者有時劃分禪定，戒律和智慧各為一種，就像那四種無罪的快樂之門。戒律行為一種，名為出家樂。禪定分為兩種，即遠離樂和寂滅樂。初禪遠離慾望、邪惡和不善，名為遠離樂。二禪及以上覺察和觀想止息，名為寂滅樂。智慧行為一種，名為菩提樂。禪定能使苦樂的表象減弱，力量增強，所以分為多種。戒律和智慧不是這樣，所以單獨為一。或者有時劃分智慧，戒律和禪定各為一種，就像七凈之門。智慧中分為五種，即見凈（Dṛṣṭi-viśuddhi，見清凈），度疑凈（Kāṅkhāvitaraṇa-viśuddhi，度疑清凈），道非道凈（Maggāmagga-ñāṇadassana-visuddhi，道非道智見清凈），行凈（Paṭipadā-ñāṇadassana-visuddhi，行道智見清凈），行斷智凈（Ñāṇadassana-visuddhi，智見清凈）。戒律行為一種，名為戒凈（Sīla-visuddhi，戒清凈）。禪定行為一種，名為心凈（Citta-visuddhi，心清凈）。因為消除障礙、脫離過患的智慧有很多功能，所以分為五種。戒律和禪定不是這樣，所以單獨為一。或者戒律、禪定、智慧三種行為都劃分，就像八正道。戒律分為三種，即正語（Sammā-vācā，正語）、正業（Sammā-kammanto，正業）以及正命（Sammā-ājīvo，正命）。禪定分為兩種，即正念（Sammā-sati，正念）和正定（Sammā-samādhi，正定）。智慧分為兩種，即正見（Sammā-diṭṭhi，正見）和正思惟（Sammā-saṅkappa，正思惟）。因為各種行為各有不同的表象，所以都進行劃分。現在所說的五身，偏重於劃分智慧行為，戒律和禪定各為一種，意義與前面的七凈之門相當。因為法門的離合不是唯一的，所以不能專門確定（這三個法門結束）。 接下來根據三聚來分別五身。色法、心法是這三聚。依照《阿毗達摩》（Abhidhamma）的說法，五分法身一定要包含色法和心法。最初的戒律是色法，其餘四種是心法。為什麼心中偏重於劃分多種？很多人解釋說，心有很多作用，所以分為多種。色法不是這樣，所以為一種。這大概也是從一個方面來說的，不能專門確定。這個意義是什麼呢？經文中或者有時廣泛地描述色法而簡略地描述心法，比如十二入（Dvādaśa āyatanāni，十二入）。或者有時廣泛地描述心法而簡略地描述色法，比如五陰門（Pañca khandhā，五蘊）。或者有時色法和心法兩方面都廣泛地描述，比如十八界（Aṣṭādaśa dhātavaḥ，十八界）。或者有時色法和心法兩方面都簡略地描述，比如名色門（Nāmarūpa，名色）。現在所說的五身，意義是……
【English Translation】 English version: The first four are the studies of precepts, the fifth is concentration (Dhyana), and the sixth is wisdom (Prajna). Starting with the practice of precepts, it requires the assistance of various methods to achieve, so it is divided into many. The rest are not like this, so they are uniquely one. Or sometimes concentration is divided, with precepts and wisdom each being one, like the four gates of sinless joy. The practice of precepts is one, called 'leaving home joy'. Concentration is divided into two, namely 'joy of detachment' and 'joy of tranquility'. The first Dhyana detaches from desires, evils, and unwholesome things, called 'joy of detachment'. The cessation of perception and contemplation from the second Dhyana onwards is called 'joy of tranquility'. The practice of wisdom is one, called 'Bodhi joy'. Concentration can weaken the appearance of suffering and joy and strengthen the power, so it is divided into many. Precepts and wisdom are not like this, so they are uniquely one. Or sometimes wisdom is divided, with precepts and concentration each being one, like the seven purifications (Satta visuddhi). Wisdom is divided into five, namely 'purification of view' (Dṛṣṭi-viśuddhi), 'purification of overcoming doubt' (Kāṅkhāvitaraṇa-viśuddhi), 'purification of knowledge and vision of what is the path and not the path' (Maggāmagga-ñāṇadassana-visuddhi), 'purification of the practice' (Paṭipadā-ñāṇadassana-visuddhi), and 'purification of knowledge and vision of the abandonment of the practice' (Ñāṇadassana-visuddhi). The practice of precepts is one, called 'purification of precepts' (Sīla-visuddhi). The practice of concentration is one, called 'purification of mind' (Citta-visuddhi). Because wisdom, which eliminates obstacles and escapes faults, has many functions, it is divided into five. Precepts and concentration are not like this, so they are uniquely one. Or the three practices of precepts, concentration, and wisdom are all divided, like the Eightfold Path. Precepts are divided into three, namely 'right speech' (Sammā-vācā), 'right action' (Sammā-kammanto), and 'right livelihood' (Sammā-ājīvo). Concentration is divided into two, namely 'right mindfulness' (Sammā-sati) and 'right concentration' (Sammā-samādhi). Wisdom is divided into two, namely 'right view' (Sammā-diṭṭhi) and 'right thought' (Sammā-saṅkappa). Because each practice has different appearances, they are all divided. The five bodies (Pañca kāya) mentioned now emphasize the division of wisdom practice, with precepts and concentration each being one, which is equivalent in meaning to the previous seven purifications. Because the separation and combination of Dharma gates are not unique, they cannot be specifically determined (these three Dharma gates end). Next, the five bodies are distinguished according to the three aggregates (Triskandha). Form (Rūpa) and mind (Citta) are these three aggregates. According to the Abhidhamma, the fivefold Dharma body must include form and mind. The initial precepts are form, and the remaining four are mind. Why is the mind emphasized in dividing into many? Many people explain that the mind has many functions, so it is divided into many. Form is not like this, so it is one. This is probably also speaking from one aspect, and it cannot be specifically determined. What is the meaning of this? In the sutras, sometimes form is described extensively while mind is described briefly, such as the twelve entrances (Dvādaśa āyatanāni). Or sometimes mind is described extensively while form is described briefly, such as the five aggregates (Pañca khandhā). Or sometimes both form and mind are described extensively, such as the eighteen realms (Aṣṭādaśa dhātavaḥ). Or sometimes both form and mind are described briefly, such as name and form (Nāmarūpa). The five bodies mentioned now, the meaning is...
當五陰。以此多門離合非一。故不專定。若依成實。初戒身中。作戒是色。無作是其非色非心。后四是心。如此說者。初一戒身非情為體。后四是情。問曰。何故非情法中獨立為一。情法為四。人多釋言。良以心法成人中強。故分為四。此非專定。經中或時分戒為多。如六度門。或分心為多如七凈門。或戒與心並分為多。如八正門。寧可一定。依如大乘。戒通三業。說十善道以為戒故。于中作戒是色是心。身口作業名之為色。意地作業說以為心。無作是其色心之法。非色心事。色心止業從色心生。名色名心。非是形礙。復非慮知。以是義故非色心事。此義如前三聚戒中礙復非慮知以是義故非色心事如前三聚戒中具廣分別。戒身如是。餘四心法。若說無為解脫為身。解脫身亦非色心。五身如是。
五眼義八門分別(一釋名 二辨相 三修成次第 四約境分別 五就人分別 六所見分齊 七明因 八約對上十眼共相收攝)
第一釋名。五眼之義諸經多說。照矚名眼。眼別不同。一門說五。五名是何。一是肉眼。二是天眼。三是慧眼。四是法眼。五是佛眼。五中肉眼及與慧眼就體彰名。用肉為眼名為肉眼。用慧為眼名為慧眼。故云就體。法眼一種從境立稱。以能見法名為法眼。故云從境。天眼佛眼得名不定。云
【現代漢語翻譯】 現代漢語譯本 關於五陰（Panca-skandha）的討論。由於五陰可以通過多種方式組合和分離，因此沒有固定的定義。如果按照《成實論》（Satya-siddhi-shastra）的觀點，最初的戒身（Śīla-skandha）中，作戒（karma-sila）是色（Rūpa），無作戒（adhigama-sila）既不是色也不是心（Citta），而後面的四種是心。按照這種說法，最初的戒身以非情（無情識）為體，而後面的四種以情（有情識）為體。有人問：為什麼非情之法可以獨立為一，而情之法卻分為四？許多人解釋說，因為心法在人中最為強大，所以分為四。但這並非絕對。經典中有時將戒分為多種，如六度（Paramita）之門；有時將心分為多種，如七凈（Sapta-viśuddhi）之門；或者將戒與心都分為多種，如八正道（Arya-astanga-marga）之門。怎麼能確定只有一種分法呢？按照大乘（Mahāyāna）的觀點，戒貫通身、口、意三業，因此說十善道（Daśa-kuśala-karma-patha）就是戒。其中，作戒是色也是心，身口的行為稱為色，意地的行為稱為心。無作戒是色心之法，但不是色心之事。色心止息了業，從色心生起，名為色，名為心，但不是形礙，也不是慮知。因此，它不是色心之事。這個道理就像前面三聚戒（Tri-samvara-sila）中詳細分別的那樣。戒身就是這樣。其餘四種心法，如果說以無為解脫為身，那麼解脫身也不是色心。五身就是這樣。
五眼（Pañca-cakṣus）的意義，從八個方面分別討論：（一、解釋名稱；二、辨別相狀；三、修成次第；四、從境界分別；五、就人分別；六、所見分齊；七、說明原因；八、與上面的十眼共同收攝）。
第一，解釋名稱。關於五眼的意義，許多經典都有說明。照矚稱為眼，眼的類別不同。這裡用一種方法說明五眼。這五種名稱是什麼？一是肉眼（Mamsa-cakṣus），二是天眼（Divya-cakṣus），三是慧眼（Prajna-cakṣus），四是法眼（Dharma-cakṣus），五是佛眼（Buddha-cakṣus）。五種眼中，肉眼和慧眼是就其體性來彰顯名稱的。用肉為眼，稱為肉眼；用慧為眼，稱為慧眼。所以說是就體性而言。法眼是從境界來立名的，因為能夠見到法，所以稱為法眼。所以說是從境界而言。天眼和佛眼的得名並不固定，可以說...
【English Translation】 English version Regarding the Five Skandhas (Panca-skandha). Because the Five Skandhas can be combined and separated in many ways, there is no fixed definition. If according to the view of the Satyasiddhi-shastra, in the initial Skandha of Morality (Śīla-skandha), the active precept (karma-sila) is form (Rūpa), the non-active precept (adhigama-sila) is neither form nor mind (Citta), while the latter four are mind. According to this explanation, the initial Skandha of Morality takes non-sentient (unconscious) as its essence, while the latter four take sentient (conscious) as their essence. Someone asks: Why can non-sentient dharma stand alone as one, while sentient dharma is divided into four? Many people explain that because mental dharma is the strongest among people, it is divided into four. But this is not absolute. In the scriptures, sometimes morality is divided into many, such as the gate of the Six Perfections (Paramita); sometimes the mind is divided into many, such as the gate of the Seven Purifications (Sapta-viśuddhi); or both morality and mind are divided into many, such as the gate of the Eightfold Noble Path (Arya-astanga-marga). How can it be determined that there is only one division? According to the view of Mahayana, morality penetrates the three karmas of body, speech, and mind, so it is said that the Ten Virtuous Paths (Daśa-kuśala-karma-patha) are morality. Among them, active precepts are both form and mind, the actions of body and speech are called form, and the actions of the mind ground are called mind. Non-active precepts are the dharma of form and mind, but not the matter of form and mind. Form and mind cease karma, arising from form and mind, called form, called mind, but are neither shape nor cognition. Therefore, it is not the matter of form and mind. This principle is like the detailed distinctions in the previous Threefold Precepts (Tri-samvara-sila). The Skandha of Morality is like this. The remaining four mental dharmas, if it is said that taking non-action liberation as the essence, then the body of liberation is also neither form nor mind. The Five Skandhas are like this.
The meaning of the Five Eyes (Pañca-cakṣus) is discussed separately from eight aspects: (1. Explanation of names; 2. Distinguishing characteristics; 3. Order of cultivation and achievement; 4. Distinguishing from the perspective of realms; 5. Distinguishing based on individuals; 6. Boundaries of what is seen; 7. Explaining the causes; 8. Collectively including and summarizing with the above Ten Eyes).
First, explaining the names. Regarding the meaning of the Five Eyes, many scriptures have explanations. Illumination is called an eye, and the categories of eyes are different. Here, one method is used to explain the Five Eyes. What are these five names? First is the Flesh Eye (Mamsa-cakṣus), second is the Divine Eye (Divya-cakṣus), third is the Wisdom Eye (Prajna-cakṣus), fourth is the Dharma Eye (Dharma-cakṣus), and fifth is the Buddha Eye (Buddha-cakṣus). Among the five eyes, the Flesh Eye and the Wisdom Eye are named based on their nature. Using flesh as the eye is called the Flesh Eye; using wisdom as the eye is called the Wisdom Eye. Therefore, it is said to be based on nature. The Dharma Eye is named based on the realm, because it can see the Dharma, it is called the Dharma Eye. Therefore, it is said to be based on the realm. The naming of the Divine Eye and the Buddha Eye is not fixed, it can be said...
何不定。天眼得名凡有三種。一從人立稱。人從義目。諸佛菩薩名為凈天。生在人中。報得眼根徹見三千大千世界。從彼凈天以立其名。故名天眼。二就趣彰名。始從四王上至非想。通是天趣。生彼天中。報得眼根能遠照矚。故名天眼。三從因受目。如地持說。一切禪定於三住中名為天住。依此天住修得凈眼。從因以彰。故名天眼。良以天眼有斯三別。是故得名各別不同。宜審起知。佛眼得名凡有二種。一從人立稱。人從義目。諸佛如來有能覺達。故名為佛。佛人之眼故名佛眼。二當體立稱。佛名為覺。悟實之智號之為覺。說此覺智以為眼。故名為佛眼。良以佛眼有其二種。是故得名各異不同。何等為二。一總相佛眼。因中四眼流至佛果總名佛眼。故龍樹云。譬如四河流至大海。通名大海。如是四眼流至佛果通名佛眼。如此佛眼就人彰名。二別相佛眼。照見真實如來藏性名為佛眼。如此佛眼當體立稱。佛眼之中有斯兩種。亦須深記。五眼得名有斯左右。次須釋之。言肉眼者。形膚曰肉。凈肉之眼能有照矚。故名肉眼。言天眼者。解釋不定。就趣以論。所受自然。目之為天。如地持釋。天趣之眼故名天眼。若就人解。諸佛菩薩凈故稱天。凈天之眼故曰天眼。若依禪釋。一切禪定離欲清凈故名為天。依天得眼故曰天眼。言
慧眼者。觀達名慧。慧能照矚故名慧眼。言法眼者。軌則名法。又成實云。法名自體。善惡等事各有自體。故名為法。照法之眼故名法眼。言佛眼者。就總以釋。佛名覺者。覺人之眼故名佛眼。就別而解。佛是覺智。是此覺智慧有照矚故名佛眼。名義如是。
次第二門辨其體相。此五眼中。肉眼一種色法為體。天眼一種亦色亦心。后三心法智慧為體。肉眼中有其二種。一者是報。二者長養。宿業所得是名為報。或以飲食醫藥等力得勝眼根名為長養。天眼有二。一照現色像。色根為體。二照見未來。智慧為體。色中有二。一者方便。二者是報。言方便者。依禪修得。是義云何。如毗曇說。依于上禪修習天眼。得其上地清凈四大。與下肉眼同在一處。用之遠見名為天眼。若依成實。禪定之力轉下肉眼令堪遠見。即名天眼。更無異生。大乘所說與毗曇同。得上四大所造眼根。與下肉眼同在一處。用之遠見。方便如是。所言報者。報有二種。一佛菩薩宿世行業因緣力故。隨所生處報得天眼能見遠色。二諸天等生在天中。報得凈眼能見遠色。就天報中復有二種。一散善業果。謂欲界天。二定善業果。謂色界天。若復通論。無色亦有。大乘宣說無色界中亦有色故。彼天眼中慧為體者。小法中唯有方便。大乘法中有其二種。一
【現代漢語翻譯】 現代漢語譯本 『慧眼』（Prajna-caksu）是指能夠觀達諸法實相的智慧。因為智慧能夠照亮和洞察事物，所以稱為慧眼。 『法眼』（Dharma-caksu）是指以軌則為法的眼睛。或者，如《成實論》所說，『法』是指事物的自體。善惡等事各有其自體，因此稱為法。能夠照見法的眼睛，所以稱為法眼。 『佛眼』（Buddha-caksu）從總體上解釋，『佛』是覺悟者，能夠覺悟眾生的眼睛，所以稱為佛眼。從個別上解釋，佛是覺智，這種覺智具有照亮和洞察的能力，所以稱為佛眼。名義就是這樣。
其次，從體相兩個方面辨析。這五眼中，肉眼（Mamsa-caksu）以一種色法為體。天眼（Divya-caksu）既可以是色法，也可以是心法。后三種眼，即慧眼、法眼、佛眼，以心法智慧為體。肉眼有兩種，一種是報得，一種是長養。宿世業力所得的稱為報得，或者通過飲食醫藥等力量獲得更好的眼根稱為長養。 天眼也有兩種，一種是照見現前的色像，以色根為體；一種是照見未來，以智慧為體。色中有兩種，一種是方便，一種是報得。方便是指依靠禪修而得。這是什麼意思呢？如《毗曇》所說，依靠上禪修習天眼，得到上地的清凈四大，與下方的肉眼同在一處，用它來遠見，稱為天眼。如果依據《成實論》，禪定的力量使下方的肉眼轉變，能夠遠見，就稱為天眼，沒有另外的產生。大乘所說與《毗曇》相同，得到上四大所造的眼根，與下方的肉眼同在一處，用它來遠見。方便就是這樣。所說的報得，有兩種，一是佛菩薩宿世行業因緣的力量，隨所生之處報得天眼，能夠看見遠處的色。二是諸天等生在天中，報得清凈的眼睛，能夠看見遠處的色。在天的報得中，又有兩種，一是散善業的果報，指欲界天；二是定善業的果報，指天。如果通論，無色界也有。大乘宣說無中也有色。彼天眼中以慧為體，小乘法中只有方便，大乘法中有兩種，一是...
【English Translation】 English version 『Prajna-caksu』 (Eye of Wisdom): 『Prajna』 means wisdom that observes and understands the true nature of all dharmas. Because wisdom can illuminate and discern things, it is called the Eye of Wisdom. 『Dharma-caksu』 (Eye of Dharma): 『Dharma』 refers to the standard or principle. Alternatively, as the Tattvasiddhi Shastra states, 『Dharma』 refers to the self-nature of things. Good and evil, and other matters, each have their own self-nature, hence they are called dharmas. The eye that can see dharmas is called the Eye of Dharma. 『Buddha-caksu』 (Eye of Buddha): Generally speaking, 『Buddha』 means the enlightened one, the eye that can enlighten beings is called the Eye of Buddha. Specifically speaking, Buddha is enlightened wisdom, and this enlightened wisdom has the ability to illuminate and discern, so it is called the Eye of Buddha. Such are the meanings of the terms.
Next, we will distinguish them from the aspects of substance and characteristics. Among these five eyes, the Mamsa-caksu (Flesh Eye) has one kind of material form as its substance. The Divya-caksu (Heavenly Eye) can be either material form or mental form. The latter three eyes, namely the Eye of Wisdom, the Eye of Dharma, and the Eye of Buddha, have mental wisdom as their substance. There are two types of Flesh Eye: one is retribution, and the other is cultivation. What is obtained from past karma is called retribution, or obtaining better eye faculties through the power of diet, medicine, etc., is called cultivation. There are also two types of Heavenly Eye: one is to see present color images, with the color root as its substance; the other is to see the future, with wisdom as its substance. There are two types of color: one is expedient, and the other is retribution. Expedient means obtained through meditation. What does this mean? As the Abhidharma says, relying on upper-level meditation to cultivate the Heavenly Eye, one obtains the pure four elements of the upper realm, which are in the same place as the lower Flesh Eye, and using it to see far is called the Heavenly Eye. If according to the Tattvasiddhi Shastra, the power of meditation transforms the lower Flesh Eye, making it capable of seeing far, then it is called the Heavenly Eye, and there is no other arising. What the Mahayana says is the same as the Abhidharma, obtaining the eye root created by the upper four elements, which is in the same place as the lower Flesh Eye, and using it to see far. Such is the expedient. What is called retribution has two types: one is the power of the past karma and causes of Buddhas and Bodhisattvas, who obtain the Heavenly Eye as retribution wherever they are born, and can see distant colors. The second is that devas (gods) and others are born in the heavens and obtain pure eyes as retribution, which can see distant colors. Among the retribution of the heavens, there are two types: one is the result of scattered good karma, referring to the desire realm heavens; the other is the result of fixed good karma, referring to the ** heavens. Generally speaking, the formless realm also has it. The Mahayana declares that there is also color in the formless realm. The Heavenly Eye in those heavens has wisdom as its substance. In the Hinayana Dharma, there is only expedient, while in the Mahayana Dharma, there are two types: one is...
者方便。依禪修得。二者是報。諸佛菩薩亦修力故報得凈智生。便能見未來世事。慧眼有二。一是方便。二是報生。言方便者。現在時中近友聞法思惟修習見諸法空。言報生者。地論名為報生識智。以本修故。隨所生處自然照見一切法空。不待修習。法眼之中亦有二種。一者方便。二者報生。與慧眼同。唯有所見境界別異。佛眼之中亦有二種。一者方便。學觀實性。二者報成。以本修習任性成就。以報成故經論之中說為報佛。體相如是。
次第三門明其修成次第之義。行者為欲長養己身。先修肉眼。雖有肉眼。但能見粗。不能見細。但能見近。不能見遠。但能見明。不能見闇。但能見前。不能見后。但見障內。不見障外。有如是等眾多障礙故修天眼。以天眼故一切悉見。此前二眼次第是定。后之三眼次第不定。于中具論。次第有二。義別有八。次第二者。苦依觀入。先法次慧后明佛眼。若論從寂起用次第。先慧次法后明佛眼。義別八者。前門之中義別有四。後門亦爾。前門四者。其第一門修前天眼但見色事。未能照見一切法相。故修法眼。法眼雖見一切法相。未能照見破相空理。次修慧眼。慧眼雖見破相空理。而未窮盡。以不盡故。次修佛眼。以佛眼故。破相畢竟。見空窮極。於此門中佛眼慧眼同見空理。盡不
【現代漢語翻譯】 現代漢語譯本 第一種是方便，通過禪修獲得。第二種是報得，諸佛菩薩也是因為修習力量的緣故，報得清凈智慧而生，便能見到未來世的事情。慧眼有兩種，一是方便，二是報生。所謂方便，是指現在時中親近善友，聽聞佛法，思惟修習，見到諸法空性。所謂報生，地論中名為報生識智，因為過去修習的緣故，隨所生之處自然照見一切法空，不需要再次修習。法眼之中也有兩種，一種是方便，一種是報生，與慧眼相同，只是所見境界有所不同。佛眼之中也有兩種，一種是方便，學習觀察實性。一種是報成，因為過去修習任運成就。因為是報成，所以在經論之中說為報佛，體相就是這樣。
下面用第三門說明修成次第的意義。修行人為增長自身能力，先修肉眼。雖然有肉眼，但只能見粗略的，不能見精細的；只能見近處的，不能見遠處的；只能見光明的，不能見黑暗的；只能見前面的，不能見後面的；只能見障礙內的，不能見障礙外的。因為有如此眾多的障礙，所以修天眼。有了天眼，一切都能看見。前面兩種眼的次第是固定的，後面的三種眼的次第是不固定的。其中詳細論述，次第有兩種，意義上的區別有八種。次第的第二種，是苦依觀入，先是法眼，然後是慧眼，最後是佛眼。如果從寂滅起用的次第來說，先是慧眼，然後是法眼，最後是佛眼。意義上的區別有八種，前一門中意義上的區別有四種，后一門也是如此。前一門四種，第一門修前面的天眼，只能見到色事，不能照見一切法相，所以修法眼。法眼雖然能見到一切法相，但不能照見破相的空性道理，所以修慧眼。慧眼雖然能見到破相的空性道理，但沒有窮盡，因為沒有窮盡，所以修佛眼。因為有了佛眼，破相就畢竟了，見空就窮盡了。在這個門中，佛眼和慧眼都見到空性道理，只是盡不盡的差別。
【English Translation】 English version The first is expedient, obtained through meditation. The second is retribution. Buddhas and Bodhisattvas also cultivate strength, so they are born with pure wisdom as retribution, and can see future events. There are two types of Wisdom Eye: one is expedient, and the other is retribution-born. 'Expedient' means that in the present time, one draws near to good friends, hears the Dharma, contemplates, cultivates, and sees the emptiness of all dharmas. 'Retribution-born' is called 'Retribution-born Consciousness-Wisdom' in the Treatise on the Stages of the Earth. Because of past cultivation, one naturally illuminates and sees the emptiness of all dharmas wherever one is born, without needing to cultivate again. There are also two types of Dharma Eye: one is expedient, and the other is retribution-born, the same as the Wisdom Eye, but the realms seen are different. There are also two types of Buddha Eye: one is expedient, learning to observe true nature; the other is retribution-accomplished, achieved naturally through past cultivation. Because it is retribution-accomplished, it is called 'Retribution Buddha' in the sutras and treatises. Its essence and characteristics are like this.
Next, the third section explains the meaning of the order of cultivation and accomplishment. Practitioners, in order to nourish themselves, first cultivate the Physical Eye. Although they have the Physical Eye, they can only see the coarse, not the fine; they can only see the near, not the far; they can only see the bright, not the dark; they can only see the front, not the back; they can only see inside obstacles, not outside obstacles. Because there are so many obstacles like these, they cultivate the Heavenly Eye. With the Heavenly Eye, they can see everything. The order of the first two eyes is fixed, but the order of the last three eyes is not fixed. Here, it is discussed in detail. There are two orders, and eight differences in meaning. The second order is entering through the contemplation based on suffering. First is the Dharma Eye, then the Wisdom Eye, and finally the Buddha Eye. If we talk about the order of arising from stillness to function, first is the Wisdom Eye, then the Dharma Eye, and finally the Buddha Eye. There are eight differences in meaning. In the previous section, there are four differences in meaning, and the same is true in the latter section. The four in the previous section are: the first section cultivates the Heavenly Eye, but can only see form, not illuminate all the characteristics of dharmas, so the Dharma Eye is cultivated. Although the Dharma Eye can see all the characteristics of dharmas, it cannot illuminate the principle of emptiness that breaks form, so the Wisdom Eye is cultivated. Although the Wisdom Eye can see the principle of emptiness that breaks form, it is not exhaustive. Because it is not exhaustive, the Buddha Eye is cultivated. Because of the Buddha Eye, the breaking of form is ultimately accomplished, and the seeing of emptiness is exhausted. In this section, the Buddha Eye and the Wisdom Eye both see the principle of emptiness, but the difference lies in whether it is exhaustive or not.
盡異。如龍樹說。菩薩波若至佛轉名薩婆若智。義當於此。其第二門修前天眼但見色事。而不能見一切法相。次修法眼。法眼雖見一切法相。而未能見破相空理。以不見故。次修慧眼。慧眼雖見破相空理。而未能見如實真空。以不見故。須修佛眼。以佛眼故。見如實空。如龍樹說。菩薩修學生空法空。漸漸修得不可得空。不可得空是真空也。如來藏性從本以來。不起不滅。自性常寂。不待破法然後為空。故名為真。其第三門修前天眼但見色事。法眼了見一切法相。慧眼了見破相空理。及見真空。故彼無量壽經說言。慧眼見實。此言見者。如涅槃說。無法可見。故名見空。慧眼雖見一切空理。而不能見佛性真有。以不見故。次修佛眼。故了達法界如實真有。此前三門約對別相佛眼以論。其第四門約對總相佛眼以說。前修天眼照見色事。法眼了見一切法相。及見真實如來藏中善有之法。而不窮盡。慧眼照見破相空理亦見真實如來藏中如實空義。而不窮極。以前四眼所見不窮。次修佛眼。以佛眼故。於前四眼所不盡處。一切悉見。於此門中。向前四眼究竟成滿便名佛眼。觀入次第四義如是。起用次第四義如何。其第一門用前天眼見於色事。而未能見破相空理。次修慧眼。慧眼見空。而未能見一切眾生根欲性心及一切種化眾生
【現代漢語翻譯】 現代漢語譯本 盡異。如龍樹（Nagarjuna，印度佛教哲學家）所說，菩薩的般若（Prajna，智慧）修到佛的境界，就轉名為薩婆若智（Sarvajna-jnana，一切智智），意義就在於此。 第二種途徑是，先修天眼，只能看到色（Rupa，物質）的事物，而不能看到一切法相（Dharma-laksana，諸法的相狀）。接著修法眼，法眼雖然能看到一切法相，但未能見到破相的空理。因為沒有見到空理，所以接著修慧眼。慧眼雖然能見到破相的空理，但未能見到如實真空（如其本性的空性）。因為沒有見到如實真空，所以需要修佛眼。通過佛眼，就能見到如實空。 如龍樹所說，菩薩修學生空（人無我）和法空（法無我），漸漸修得不可得空（不可得的空性）。不可得空就是真空。 如來藏性（Tathagatagarbha，如來藏的自性）從根本以來，不生不滅，自性常寂（恒常寂靜），不需等待破除法相之後才為空，所以名為真。 第三種途徑是，先修天眼，只能看到色（Rupa，物質）的事物。法眼明瞭地看到一切法相。慧眼明瞭地看到破相的空理，以及見到真空。所以《無量壽經》（Sukhavativyuha Sutra）說：『慧眼見實』。這裡所說的『見』，如《涅槃經》（Nirvana Sutra）所說：『無法可見，故名見空』。慧眼雖然能見到一切空理，但不能見到佛性真有（佛性真實存在）。因為沒有見到佛性真有，所以接著修佛眼，從而了達法界（Dharmadhatu，法界）如實真有。 以上這三種途徑是針對別相佛眼（個別差別的佛眼）而論述的。第四種途徑是針對總相佛眼（總體共相的佛眼）而說的。先前修天眼，照見色（Rupa，物質）的事物。法眼明瞭地看到一切法相，以及見到真實如來藏中善有的法，但不能窮盡。慧眼照見破相的空理，也見到真實如來藏中如實空的意義，但不能窮盡。因為前四眼所見不能窮盡，所以接著修佛眼。通過佛眼，對於前四眼所不能窮盡之處，一切都能完全見到。在這個途徑中，向前面的四眼究竟圓滿，就名為佛眼。觀入次第的四種意義是這樣。 起用次第的四種意義又是如何呢？第一種途徑是，用前面的天眼見到色（Rupa，物質）的事物，而未能見到破相的空理。接著修慧眼。慧眼見到空，而未能見到一切眾生的根（Indriya，根器）、欲（Chanda，慾望）、性（Prakrti，本性）、心（Citta，心識），以及一切種化眾生（由各種方式出生的眾生）。
【English Translation】 English version Completely different. As Nagarjuna (Indian Buddhist philosopher) said, the Bodhisattva's Prajna (wisdom) reaches the state of Buddha and is renamed Sarvajna-jnana (all-knowing wisdom), the meaning lies in this. The second path is to first cultivate the heavenly eye, which can only see Rupa (matter), but cannot see all Dharma-laksana (the characteristics of all dharmas). Then cultivate the Dharma eye, although the Dharma eye can see all Dharma-laksana, it has not yet seen the principle of breaking the form of emptiness. Because it has not seen the principle of emptiness, then cultivate the wisdom eye. Although the wisdom eye can see the principle of breaking the form of emptiness, it has not yet seen the true emptiness as it is (emptiness as its true nature). Because it has not seen the true emptiness as it is, it is necessary to cultivate the Buddha eye. Through the Buddha eye, one can see the true emptiness as it is. As Nagarjuna said, Bodhisattvas cultivate the emptiness of self (no-self of person) and the emptiness of dharma (no-self of phenomena), and gradually cultivate the unattainable emptiness. Unattainable emptiness is true emptiness. The Tathagatagarbha-nature (the nature of the Tathagatagarbha) has been unborn and unextinguished from the beginning, and its nature is always tranquil (eternally silent), without waiting to break the dharma before being empty, so it is called true. The third path is to first cultivate the heavenly eye, which can only see Rupa (matter). The Dharma eye clearly sees all Dharma-laksana. The wisdom eye clearly sees the principle of breaking the form of emptiness, and sees true emptiness. Therefore, the Sukhavativyuha Sutra (Infinite Life Sutra) says: 'The wisdom eye sees reality.' The 'seeing' mentioned here, as the Nirvana Sutra says: 'Nothing can be seen, so it is called seeing emptiness.' Although the wisdom eye can see all the principles of emptiness, it cannot see the true existence of Buddha-nature (the true existence of Buddha-nature). Because it has not seen the true existence of Buddha-nature, then cultivate the Buddha eye, thereby understanding that the Dharmadhatu (Dharma Realm) is truly existent as it is. The above three paths are discussed in relation to the differential aspect of the Buddha eye (individual differences of the Buddha eye). The fourth path is spoken of in relation to the total aspect of the Buddha eye (overall common characteristics of the Buddha eye). Previously, cultivate the heavenly eye, illuminating Rupa (matter). The Dharma eye clearly sees all Dharma-laksana, and sees the good and existent dharmas in the true Tathagatagarbha, but cannot exhaust them. The wisdom eye illuminates the principle of breaking the form of emptiness, and also sees the meaning of true emptiness in the true Tathagatagarbha, but cannot exhaust it. Because what the previous four eyes see cannot be exhausted, then cultivate the Buddha eye. Through the Buddha eye, everything that the previous four eyes cannot exhaust can be completely seen. In this path, the ultimate perfection of the previous four eyes is called the Buddha eye. The four meanings of the order of contemplation are like this. What are the four meanings of the order of function? The first path is to use the previous heavenly eye to see Rupa (matter), but fail to see the principle of breaking the form of emptiness. Then cultivate the wisdom eye. The wisdom eye sees emptiness, but fails to see the Indriya (faculties), Chanda (desires), Prakrti (nature), Citta (mind), of all sentient beings, as well as all beings born by various means.
法。次修法眼。法眼雖見一切眾生根欲性心及化生法。而不窮盡。以不盡故。次修佛眼。以佛眼故。見之窮極。於此門中。佛眼與前法眼同見。盡不盡異。如龍樹說。菩薩法眼至佛之時。轉名佛眼。義當此門。其第二門用前天眼見於色事。次修慧眼見破相空。次修法眼見諸眾生根欲性心及化生法。而未能見如來藏中法界真有。次修佛眼。以佛眼故。于真有法。一切悉見。於此門中。佛眼與前法眼見別。其第三門用前天眼見於色事。次修慧眼見破相空。次修法眼照見眾生根欲性心及化生法。並見真實如來藏中法界真有。雖見此法。而未能見非有非無如實真空。次修佛眼。以佛眼故。了達法性如實真空。此前三門約對別相佛眼分別。其第四門約對總相佛眼以論。前修天眼見於色事。次修慧眼見破相空。及見佛性如實真空。而不窮盡。次修法眼見法相有及見真有。而不究竟。以前四眼不究竟故。須修佛眼。以佛眼故。於前四眼不窮盡處。一切窮極。此則向前四眼滿足便名佛眼。更無異法。修成次第其相如是。
次第四門約境分別。境別四重。一事二法三理四實。陰界入等差別之事。是其事也。苦無常等通相之法。是其法也。破相空義。是其理也。如來藏中一切種義自性常爾。是其實也。此之四重五眼所見。是義云何。
【現代漢語翻譯】 現代漢語譯本 法。其次修習法眼（Dharma-cakṣus，能見眾生根性之眼）。法眼雖然能見到一切眾生的根性、慾望、心意以及化生之法，但不能完全窮盡。因為不能窮盡，所以接著修習佛眼（Buddha-cakṣus，佛陀之眼）。憑藉佛眼，就能徹底窮盡地觀察。在這個門徑中，佛眼與之前的法眼所見相同，區別在於是否窮盡。正如龍樹菩薩所說，菩薩的法眼到了成佛之時，就轉名為佛眼，意義正當於此門。第二個門徑是用之前的天眼（Divya-cakṣus，天人之眼）來觀察色相之事。接著修習慧眼（Prajñā-cakṣus，智慧之眼）來觀察破除色相的空性。接著修習法眼，觀察眾生的根性、慾望、心意以及化生之法，但不能見到如來藏（Tathāgatagarbha）中所含藏的法界真有。接著修習佛眼，憑藉佛眼，對於真有之法，一切都能完全見到。在這個門徑中，佛眼與之前的法眼所見不同。第三個門徑是用之前的天眼來觀察色相之事。接著修習慧眼來觀察破除色相的空性。接著修習法眼，照見眾生的根性、慾望、心意以及化生之法，並且見到真實的如來藏中所含藏的法界真有。雖然見到此法，但不能見到非有非無的如實真空。接著修習佛眼，憑藉佛眼，徹底通達法性如實真空。以上這三個門徑是針對別相佛眼來分別說明的。第四個門徑是針對總相佛眼來論述的。之前修習天眼來觀察色相之事。接著修習慧眼來觀察破除色相的空性，以及見到佛性如實真空，但不能完全窮盡。接著修習法眼，觀察法相之有以及見到真有，但不能究竟。因為前四眼不能究竟，所以需要修習佛眼。憑藉佛眼，對於前四眼不能窮盡之處，一切都能徹底窮盡。這就是說，向前面的四眼圓滿，就名為佛眼，更沒有其他的法。修習成就的次第就是這樣。
其次，第四個門徑是針對境界來分別說明的。境界有四重：一、事；二、法；三、理；四、實。陰、界、入等差別之事，就是事。苦、無常等共通之相的法，就是法。破相空義，就是理。如來藏中一切種子的意義自性常恒如此，就是實。這四重境界是五眼所見的，這個意義是什麼呢？
【English Translation】 English version Dharma. Next, cultivate the Dharma-cakṣus (the eye that sees the roots of beings). Although the Dharma-cakṣus sees the roots, desires, nature, minds, and manifested dharmas of all beings, it does not exhaust them. Because it does not exhaust them, next cultivate the Buddha-cakṣus (the eye of the Buddha). With the Buddha-cakṣus, one sees to the ultimate extent. In this approach, the Buddha-cakṣus sees the same as the previous Dharma-cakṣus, but differs in whether it exhausts or not. As Nāgārjuna (Longshu, a famous Buddhist philosopher) said, when the Bodhisattva's Dharma-cakṣus reaches the state of Buddhahood, it is transformed and named Buddha-cakṣus. The meaning corresponds to this approach. The second approach uses the previous Divya-cakṣus (the divine eye) to see forms and matters. Next, cultivate the Prajñā-cakṣus (the eye of wisdom) to see the emptiness of broken forms. Next, cultivate the Dharma-cakṣus to see the roots, desires, nature, minds, and manifested dharmas of all beings, but it cannot see the true existence of the Dharmadhātu (realm of dharma) within the Tathāgatagarbha (Buddha-nature). Next, cultivate the Buddha-cakṣus. With the Buddha-cakṣus, one sees everything in the true existence of dharmas. In this approach, the Buddha-cakṣus sees differently from the previous Dharma-cakṣus. The third approach uses the previous Divya-cakṣus to see forms and matters. Next, cultivate the Prajñā-cakṣus to see the emptiness of broken forms. Next, cultivate the Dharma-cakṣus to illuminate and see the roots, desires, nature, minds, and manifested dharmas of all beings, and also see the true existence of the Dharmadhātu within the true Tathāgatagarbha. Although one sees this dharma, one cannot see the true emptiness that is neither existent nor nonexistent. Next, cultivate the Buddha-cakṣus. With the Buddha-cakṣus, one thoroughly understands the true emptiness of the nature of dharma. The above three approaches are explained separately in relation to the distinct characteristics of the Buddha-cakṣus. The fourth approach discusses the Buddha-cakṣus in relation to its general characteristics. Previously, one cultivated the Divya-cakṣus to see forms and matters. Next, one cultivated the Prajñā-cakṣus to see the emptiness of broken forms and to see the true emptiness of Buddha-nature, but one could not exhaust it. Next, one cultivated the Dharma-cakṣus to see the existence of the characteristics of dharmas and to see true existence, but one could not reach the ultimate. Because the previous four eyes could not reach the ultimate, it is necessary to cultivate the Buddha-cakṣus. With the Buddha-cakṣus, one exhausts everything in the places where the previous four eyes could not exhaust. This means that when the previous four eyes are fulfilled, they are called the Buddha-cakṣus, and there is no other dharma. The order of cultivation and accomplishment is like this.
Next, the fourth approach is explained separately in relation to the realms. There are four levels of realms: first, events; second, dharmas; third, principles; and fourth, reality. The differentiated events of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases) are events. The dharmas of common characteristics such as suffering and impermanence are dharmas. The meaning of the emptiness of broken forms is principle. The meaning of all seeds in the Tathāgatagarbha, whose self-nature is always constant, is reality. These four levels of realms are seen by the five eyes. What is the meaning of this?
今先約就別相五眼而為分別。然後約就總別五眼而為分別。別相五眼分別云何。肉眼天眼唯見事中一色粗事。余悉不見。如涅槃說。菩薩天眼非直見色。亦見彼色生滅之相。若從是義。亦分見法。少故不論。法眼見於陰界入等一切種事。及見於法。慧眼見於破相空理。佛眼見實。別相如是。總別五眼見境云何。前之四眼是其別故別見四境。后一佛眼是其總故總見四境。就前別中。肉眼天眼見一色粗。而不窮盡。法眼見於陰界入等事相之法。及見一切苦無常等生滅法數。並見真實如來藏中善有之法。亦不窮盡。慧眼見於破相空理。亦見真實如來藏中自體真空。而不究竟。佛眼見前四重之法。悉皆窮盡。故龍樹云。當知佛眼無所不見。無所不聞。無所不知。以其總故。問曰。佛眼正可言見。云何言聞。龍樹釋云。從於耳識而生智慧故說為聞。又復諸根佛眼眷屬故說為聞。
次第五門就人分別。人謂凡夫聲聞緣覺菩薩及佛。約就此人分別五眼。于中三門。一隨相分。肉眼天眼見於事相。是凡夫法。判屬凡夫。假使聖有。性屬凡夫。法眼慧眼配人不定。若就觀入次第以論。法眼見於苦無常等生滅法數。判屬二乘。故二乘人入見道時。名法眼凈。慧眼見於平等空理。判屬菩薩。若依從寂起用次第。慧眼見於陰界入等空無我
【現代漢語翻譯】 現代漢語譯本：現在首先就別相五眼（肉眼、天眼、慧眼、法眼、佛眼，此處指從個別角度觀察的五種眼）進行分別。然後就總別五眼（從總體和個別角度觀察的五種眼）進行分別。別相五眼的分別是什麼呢？肉眼和天眼只能看到事物中的一種顏色和粗糙的事物，其餘的都看不到。如《涅槃經》所說，菩薩的天眼不僅能看到顏色，還能看到顏色的生滅之相。如果從這個意義上說，也算是看到了一部分法，因為很少所以不討論。法眼能看到陰（五蘊，構成個體存在的五種要素）、界（十八界，感覺、感覺器官和感覺對像）、入（十二入，感覺器官和感覺對像）等一切種類的事物，以及看到法。慧眼能看到破除表相的空性之理。佛眼能看到真實。別相五眼就是這樣。 總別五眼所見的境界是什麼呢？前面的四眼是別相，所以分別看到四種境界。後面一個佛眼是總相，所以總括地看到四種境界。在前面的別相中，肉眼和天眼看到一種顏色和粗糙的事物，但不能窮盡。法眼看到陰、界、入等事相之法，以及看到一切苦、無常等生滅法數，並且看到真實如來藏（一切眾生本具的清凈佛性）中善有的法，也不能窮盡。慧眼看到破除表相的空性之理，也看到真實如來藏中自體真空，但不能究竟。佛眼看到前面四重之法，全部都能窮盡。所以龍樹（印度佛教哲學家，中觀學派創始人）說，應當知道佛眼無所不見，無所不聞，無所不知，因為它具有總相。有人問，佛眼只能說是見，為什麼說是聞呢？龍樹解釋說，從耳識而生智慧，所以說是聞。又因為諸根（眼耳鼻舌身意）是佛眼的眷屬，所以說是聞。 接下來第五門就人來分別。人指的是凡夫、聲聞（聽聞佛陀教誨而證悟者）、緣覺（通過觀察因緣而證悟者）、菩薩（發願救度一切眾生者）以及佛。就這些人來分別五眼。其中分為三門。一是隨相分，肉眼和天眼看到事物的表相，這是凡夫的法，判定屬於凡夫。即使聖人擁有，其性質也屬於凡夫。法眼和慧眼配屬的人不確定。如果就觀入的次第來論，法眼看到苦、無常等生滅法數，判定屬於二乘（聲聞乘和緣覺乘）。所以二乘人進入見道位時，稱為法眼凈。慧眼看到平等空性之理，判定屬於菩薩。如果依據從寂靜中起用的次第，慧眼看到陰、界、入等空無我。
【English Translation】 English version: Now, let's first differentiate the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye, here referring to the five eyes observed from an individual perspective) based on their distinct characteristics. Then, we will differentiate them based on the total and distinct characteristics of the five eyes (the five eyes observed from a holistic and individual perspective). What is the differentiation of the five eyes based on their distinct characteristics? The flesh eye and the heavenly eye can only see one color and coarse matters in things, and cannot see the rest. As the Nirvana Sutra says, the Bodhisattva's (one who seeks enlightenment for the benefit of all beings) heavenly eye can not only see colors, but also see the aspects of the arising and ceasing of colors. If we consider it from this perspective, it can also be considered as seeing a part of the Dharma (the teachings of the Buddha), but because it is little, we will not discuss it. The dharma eye can see all kinds of things such as skandhas (five aggregates, the five elements that constitute an individual's existence), dhatus (eighteen realms, sense, sense organs, and sense objects), ayatanas (twelve entrances, sense organs and sense objects), and see the Dharma. The wisdom eye can see the principle of emptiness that breaks through appearances. The Buddha eye can see reality. Such are the distinct characteristics of the five eyes. What are the realms seen by the five eyes based on their total and distinct characteristics? The first four eyes are distinct, so they see four realms separately. The last Buddha eye is total, so it sees the four realms comprehensively. Among the previous distinct characteristics, the flesh eye and the heavenly eye see one color and coarse matters, but cannot exhaust them. The dharma eye sees the Dharma of phenomena such as skandhas, dhatus, and ayatanas, and sees all the numbers of arising and ceasing Dharmas such as suffering and impermanence, and also sees the good Dharmas in the true Tathagatagarbha (the pure Buddha-nature inherent in all beings), but cannot exhaust them. The wisdom eye sees the principle of emptiness that breaks through appearances, and also sees the true self-emptiness in the true Tathagatagarbha, but cannot reach the ultimate. The Buddha eye sees all the previous four levels of Dharmas and can exhaust them all. Therefore, Nagarjuna (Indian Buddhist philosopher, founder of the Madhyamaka school) said, 'It should be known that the Buddha eye sees everything, hears everything, and knows everything,' because it has the total characteristic. Someone asked, 'The Buddha eye can only be said to see, why is it said to hear?' Nagarjuna explained, 'Wisdom arises from ear consciousness, so it is said to hear. Also, because the sense organs (eye, ear, nose, tongue, body, mind) are the retinue of the Buddha eye, so it is said to hear.' Next, the fifth section differentiates based on people. People refer to ordinary people, Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment by observing conditions), Bodhisattvas (those who vow to save all sentient beings), and Buddhas. The five eyes are differentiated based on these people. Among them, there are three sections. First, according to the characteristics, the flesh eye and the heavenly eye see the appearances of things, which is the Dharma of ordinary people, and it is determined to belong to ordinary people. Even if a sage possesses it, its nature belongs to ordinary people. The people to whom the dharma eye and the wisdom eye are assigned are uncertain. If we discuss it according to the order of entering contemplation, the dharma eye sees the numbers of arising and ceasing Dharmas such as suffering and impermanence, and it is determined to belong to the two vehicles (Sravakayana and Pratyekabuddhayana). Therefore, when people of the two vehicles enter the path of seeing, it is called the purification of the dharma eye. The wisdom eye sees the principle of equality and emptiness, and it is determined to belong to Bodhisattvas. If according to the order of arising from stillness, the wisdom eye sees the emptiness and non-self of skandhas, dhatus, and ayatanas.
人。判屬二乘。法眼見於一切眾生根欲性心。及見一切化眾生法。判屬菩薩。佛眼在佛。義在可知。二簡勝異劣。上得兼下。下不及上。於此門中。凡夫唯有肉眼天眼。無餘三種。聲聞緣覺具義不定。若依向前觀入之門。彼有法眼肉眼天眼。無餘二種。若依向前起用之門。彼具慧眼肉眼天眼。無餘二種。菩薩之人具前四種。未得佛眼。諸佛如來具足五眼。故經說言。具足五眼成菩提矣。三簡大異小。凡夫二乘是其小也。諸佛菩薩是其大也。就彼小中。下不及上。上得兼下。義如前解。就彼大中。諸佛菩薩齊具五眼。滿不滿異。約人如是。
次第六門明其五眼所見分齊。先論肉眼。如龍樹說。凡夫肉眼極遠不能見百由旬。如轉輪王。自斯已還近遠不定。問曰。日月去此四萬二千由旬。世人同見。云何不能滿百由旬。論自釋言。日月有光反照自體。故人見之。非是眼力。又人雖見。不能稱實。故不名見。云何不稱。日月方圓五百由旬。見如扇許。故云不稱。聲聞緣覺肉眼同凡。菩薩肉眼遠近不定。如大品說。近則見於一百由旬。遠極三千大千世界。問曰。近處有何定準而言近見一百由旬。龍樹釋言。為別凡夫轉輪王等故言見百。其實不定。問曰。遠處以何義故不能多見。而言極遠見三千界。論釋有三。一義釋言。三
【現代漢語翻譯】 現代漢語譯本 人，被歸類為二乘（Śrāvakayāna and Pratyekabuddhayāna）。法眼（Dharma-cakṣus）能夠觀察到一切眾生的根性、慾望和心意，以及觀察到一切教化眾生的方法，被歸類為菩薩（Bodhisattva）。佛眼（Buddha-cakṣus）存在於佛（Buddha）的身上，其含義是顯而易見的。第二，區分勝、異、劣。上面的可以兼顧下面的，下面的無法達到上面的。在這個法門中，凡夫只有肉眼（māṃsa-cakṣus）和天眼（divya-cakṣus），沒有其餘三種。聲聞（Śrāvaka）和緣覺（Pratyekabuddha）所具有的含義不確定。如果依據之前的觀照入門的方法，他們具有法眼、肉眼和天眼，沒有其餘兩種。如果依據之前的起用之門的方法，他們具有慧眼（prajñā-cakṣus）、肉眼和天眼，沒有其餘兩種。菩薩之人具有前四種，尚未獲得佛眼。諸佛如來具足五眼。所以經中說，『具足五眼成就菩提（bodhi）』。第三，區分大和小。凡夫和二乘是小，諸佛和菩薩是大。在小乘中，下面的無法達到上面的，上面的可以兼顧下面的，含義如前所述。在大乘中，諸佛和菩薩都具備五眼，只是圓滿程度不同。關於人的情況就是這樣。 接下來，第六個門說明五眼所見的分界。首先討論肉眼。如龍樹（Nāgārjuna）所說，凡夫的肉眼最遠不能看到一百由旬（yojana）。如同轉輪王（cakravartin），從這裡開始，近和遠的距離是不確定的。有人問：『太陽和月亮距離這裡四萬二千由旬，世人都能看到，為什麼不能看到滿一百由旬？』龍樹自己解釋說：『太陽和月亮有光芒反射自身，所以人們能看到它們，這不是眼睛的力量。而且人們雖然能看到，但不能如實地看到它們的真實情況，所以不能稱為看見。』什麼叫做不如實呢？太陽和月亮的方圓有五百由旬，但人們看到的卻像扇子一樣大小，所以說是不如實。聲聞和緣覺的肉眼與凡夫相同。菩薩的肉眼所見的遠近是不確定的。如《大品般若經》（Mahāprajñāpāramitā Sūtra）所說，近處能看到一百由旬，遠處能看到三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）。有人問：『近處有什麼確定的標準，說能看到一百由旬？』龍樹解釋說：『爲了區別于凡夫和轉輪王等，所以說能看到一百由旬，其實是不確定的。』有人問：『遠處以什麼理由不能看到更多，而說最遠能看到三千大千世界？』龍樹的解釋有三種。第一種是義釋，說三
【English Translation】 English version People are classified as belonging to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Dharma-eye (Dharma-cakṣus) can observe the roots, desires, and minds of all sentient beings, as well as observe all methods of transforming sentient beings, and is classified as belonging to Bodhisattvas (Bodhisattva). The Buddha-eye (Buddha-cakṣus) resides in the Buddha (Buddha), and its meaning is self-evident. Second, distinguish between superior, different, and inferior. The above can encompass the below, but the below cannot reach the above. Within this Dharma gate, ordinary people only have the flesh eye (māṃsa-cakṣus) and the heavenly eye (divya-cakṣus), without the other three. The meanings of what Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) possess are uncertain. If based on the previous method of entering through contemplation, they have the Dharma-eye, flesh eye, and heavenly eye, without the other two. If based on the previous method of arising from application, they have the wisdom eye (prajñā-cakṣus), flesh eye, and heavenly eye, without the other two. Bodhisattvas possess the previous four, but have not yet attained the Buddha-eye. All Buddhas Tathāgatas fully possess the five eyes. Therefore, the sutra says, 'Fully possessing the five eyes achieves Bodhi (bodhi).' Third, distinguish between large and small. Ordinary people and the Two Vehicles are small, while Buddhas and Bodhisattvas are large. Within the small, the below cannot reach the above, but the above can encompass the below, with the meaning as explained before. Within the large, Buddhas and Bodhisattvas all possess the five eyes, but the degree of completeness differs. This is the case regarding people. Next, the sixth gate explains the boundaries of what the five eyes can see. First, discuss the flesh eye. As Nāgārjuna (Nāgārjuna) said, the flesh eye of ordinary people cannot see beyond one hundred yojanas (yojana) at the farthest. Like a Cakravartin (cakravartin), from there, the distance of near and far is uncertain. Someone asks: 'The sun and moon are forty-two thousand yojanas away from here, and people can see them, why can't they see a full one hundred yojanas?' Nāgārjuna himself explains: 'The sun and moon have light reflecting themselves, so people can see them, this is not the power of the eyes. Moreover, although people can see them, they cannot see their true reality, so it cannot be called seeing.' What is meant by not seeing the true reality? The sun and moon are five hundred yojanas in diameter, but people see them as small as a fan, so it is said to be not seeing the true reality. The flesh eyes of Śrāvakas and Pratyekabuddhas are the same as ordinary people. The distance seen by the flesh eyes of Bodhisattvas is uncertain. As the Mahāprajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra) says, nearby they can see one hundred yojanas, and at the farthest they can see three thousand great thousand worlds (trisāhasra-mahāsāhasra-lokadhātu). Someone asks: 'What is the definite standard for nearby, saying that they can see one hundred yojanas?' Nāgārjuna explains: 'To distinguish them from ordinary people and Cakravartins, it is said that they can see one hundred yojanas, but in reality, it is uncertain.' Someone asks: 'For what reason can they not see more at a distance, but say that they can see three thousand great thousand worlds at the farthest?' Nāgārjuna's explanation has three types. The first is an explanation of meaning, saying that three
千界外虛空之中有大風輪。與肉眼違。以此障故。不能遠見。第二釋言。若無天眼。強修勝福應能遠見。以有天眼。更不修習殊異勝福。故不遠見。第三釋言。菩薩肉眼亦能遠見。但佛不說。后釋應善。何以得知。如經中說。阿彌陀國報得肉眼徹見無數三千界事。明知不局一三千界。大品說言見三千界。據此言耳。問曰。肉眼不能見於障外之色。云何能見三千界事。論釋有二。一義釋言。雖見三千。障處不見。無障處見。第二釋云。菩薩雖復生在人中。以彼宿世凈業因緣。報得天眼與彼肉眼同在一處。以此天眼開導力故。令彼肉眼得見障外所有之色。問曰。若使天眼導故肉眼得見障外色者。闇中之色天眼開導能得見不。釋言。不得。故論說言。夜闇之時天眼獨用肉眼不見。何故如是。釋言。于彼障外色處有空有明。生識緣具故。得天眼開導令見。闇中之色在於闇中。色處無明。生識緣闕。天眼雖導而不能見。此是一理。又障外色不在障中。彼處顯了牽心義強。故天眼導即便能見。闇中之色在於闇中。無牽心義。故設導之亦不能見。菩薩如是。如來肉眼所見幾何。論釋有二。一云。如來與菩薩同見三千界。第二釋言。佛法難思。所有肉眼亦能遠見。雖能遠見。佛多不用。不以為實。此義如佛聖自在通中宣說。佛於好色不
【現代漢語翻譯】 現代漢語譯本 千世界之外的虛空中存在巨大的風輪。它與肉眼所見相悖。因為這個障礙的緣故，我們不能看得更遠。第二種解釋是，如果沒有天眼（divyacakṣus，超自然視覺），努力修習殊勝的福報或許能夠看得更遠。但因為已經有了天眼，就不再修習特別殊勝的福報，所以不能看得更遠。第三種解釋是，菩薩的肉眼（māṃsacakṣus，凡人的眼睛）也能看得遠，只是佛沒有這樣說。後面的解釋應該更好。為什麼這樣說呢？就像經中所說，阿彌陀佛（Amitābha，無量光佛）的國土，通過果報獲得的肉眼能夠徹底看見無數三千大千世界的事情。這清楚地表明，所見不侷限於一個三千大千世界。《大品般若經》說看見三千大千世界，只是根據這種情況而言。 有人問：肉眼不能看見障礙物之外的顏色，怎麼能看見三千大千世界的事情呢？論中的解釋有兩種。第一種是義理上的解釋，雖然能看見三千大千世界，但有障礙的地方看不見，沒有障礙的地方才能看見。第二種解釋是，菩薩雖然出生在人間，但憑藉過去世清凈業的因緣，果報獲得的天眼與肉眼同在一處。憑藉天眼的開導之力，使肉眼能夠看見障礙物之外的所有顏色。 有人問：如果天眼引導肉眼就能看見障礙物之外的顏色，那麼黑暗中的顏色，天眼開導后能看見嗎？回答是：不能。所以論中說，夜晚黑暗的時候，只有天眼起作用，肉眼看不見。為什麼會這樣呢？解釋是，在障礙物之外的顏色處，有空間，有光明，產生意識的條件具備，所以能得到天眼的開導而看見。黑暗中的顏色，處在黑暗之中，顏色處沒有光明，產生意識的條件缺失，即使天眼引導也不能看見。這是一條道理。另外，障礙物之外的顏色不在障礙物之中，那個地方顯現明瞭，牽引心識的作用強，所以天眼引導就能看見。黑暗中的顏色在黑暗之中，沒有牽引心識的作用，所以即使引導也不能看見。菩薩的情況是這樣。如來的肉眼能看見多遠呢？論中的解釋有兩種。一種說法是，如來和菩薩一樣，能看見三千大千世界。第二種解釋是，佛法不可思議，所有的肉眼也能看得遠。雖然能看得遠，但佛很少使用，不認為這是真實的。這個道理就像佛在聖自在通中宣說的那樣，佛對於美好的顏色不...
【English Translation】 English version Beyond the thousand worlds, in the empty space, there exists a great wind wheel. It contradicts what the physical eye sees. Because of this obstruction, one cannot see far. The second explanation is that if one does not have the divyacakṣus (天眼, supernatural vision), diligently cultivating superior merit might enable one to see far. However, because one already possesses the divyacakṣus, one no longer cultivates particularly superior merit, hence one cannot see far. The third explanation is that a Bodhisattva's māṃsacakṣus (肉眼, physical eye) can also see far, but the Buddha does not say so. The latter explanation should be better. How is this known? As it is said in the sutras, in the land of Amitābha (阿彌陀佛, immeasurable light Buddha), the physical eye obtained through karmic reward can thoroughly see countless events in the three-thousand great thousand worlds. This clearly indicates that what is seen is not limited to one three-thousand great thousand world. The Mahāprajñāpāramitā Sūtra says that one sees three-thousand great thousand worlds, but this is only according to that particular situation. Someone asks: The physical eye cannot see colors beyond obstructions, how can it see the affairs of the three-thousand great thousand worlds? There are two explanations in the treatise. The first is an explanation of principle: although one can see the three-thousand, one cannot see where there are obstructions, one can only see where there are no obstructions. The second explanation is that although Bodhisattvas are born among humans, due to the karmic conditions of pure deeds in past lives, the divyacakṣus obtained as karmic reward exists in the same place as the physical eye. By the guiding power of the divyacakṣus, the physical eye is enabled to see all colors beyond obstructions. Someone asks: If the physical eye can see colors beyond obstructions because of the guidance of the divyacakṣus, then can one see colors in the darkness after the divyacakṣus guides? The answer is: no. Therefore, the treatise says that in the darkness of night, only the divyacakṣus functions, the physical eye cannot see. Why is this so? The explanation is that in the place of colors beyond obstructions, there is space, there is light, the conditions for the arising of consciousness are complete, therefore one can see with the guidance of the divyacakṣus. The colors in the darkness are in the darkness, there is no light in the place of colors, the conditions for the arising of consciousness are lacking, even if the divyacakṣus guides, one cannot see. This is one principle. Furthermore, the colors beyond obstructions are not within obstructions, that place is clearly manifest, the function of attracting consciousness is strong, therefore one can see immediately with the guidance of the divyacakṣus. The colors in the darkness are in the darkness, there is no function of attracting consciousness, therefore even if one guides, one cannot see. This is the case with Bodhisattvas. How far can the Tathāgata's physical eye see? There are two explanations in the treatise. One explanation is that the Tathāgata and the Bodhisattvas see the same, they can see the three-thousand great thousand worlds. The second explanation is that the Buddha's Dharma is inconceivable, all physical eyes can also see far. Although one can see far, the Buddha rarely uses it, and does not consider it to be real. This principle is as the Buddha proclaimed in the Holy Self-Mastery Penetration, the Buddha does not...
生貪等樂。于彼惡色。不生厭惡。於此二色或時行舍。以是義故。雖得肉眼勝過餘人。而不愛樂。以不愛故不數用之。論釋如是。問曰若使如來肉眼能見遠色。以何義故不名天眼而名肉眼。釋言。此從肉眼因得故名肉眼。又為天眼開導能見。非獨自力。故名肉眼。肉眼如是。次論天眼所見分齊。如龍樹說。凡夫之人修得天眼極遠能見一四天下。凡夫之人報得天眼所見分齊經論不辨。今宜準其住處論之。如經中說。初禪住處如千四天下。二禪住處如二千四天下。三禪住處如三千四天下。四禪住處寬廣無量。雖云無量不定多少。準前階降。應如四千四天下許。亦可不啻所見應爾。文無成判。未可專定。聲聞人中有大有小。其小聲聞見小千界。與彼初禪梵王相似。所言異者。如龍樹說。梵王身在千世界邊。向內能見。向外不見。聲聞不爾。隨身所在。向內向外恒見千界。其大聲聞見中千界。除阿那律。以阿那律專修力故見三千界。是故說為天眼第一。緣覺人中有大有小。小者能見中千世界。大者能見大千世界。菩薩天眼有其二種。一者修起。二者報得。其修起者。隨人大小所見不定。論其極者。見一切界。故地持云。菩薩以其一切世界為通境界。其報得者。大品宣說。極遠能見一三千界。如來天眼亦有二種。一者修得。見一
【現代漢語翻譯】 現代漢語譯本 （對於）產生貪愛等等的快樂，對於那些醜惡的顏色，不產生厭惡。對於這兩種顏色，有時會採取捨棄的態度。因為這個緣故，即使得到的肉眼勝過其他人，也不愛樂（它）。因為不愛樂的緣故，不經常使用它。論釋是這樣的。問：如果如來的肉眼能夠看見遠處的顏色，因為什麼緣故不稱為天眼而稱為肉眼？回答：這是因為從肉眼這個因緣而得到的緣故，所以稱為肉眼。而且是爲了天眼開導（肉眼）使其能夠看見，不是獨自的力量，所以稱為肉眼。肉眼是這樣的。接下來討論天眼所見的範圍。如龍樹（Nagarjuna）所說：凡夫之人通過修行得到的天眼，最遠能夠看見一個四天下（Saha World）。凡夫之人通過業報得到的天眼，所見的範圍經典和論著中沒有詳細說明。現在應該根據他們所居住的地方來討論。如經中所說：初禪（First Dhyana）的住處相當於一千個四天下。二禪（Second Dhyana）的住處相當於二千個四天下。三禪（Third Dhyana）的住處相當於三千個四天下。四禪（Fourth Dhyana）的住處寬廣無量。雖然說是無量，但並沒有確定多少。按照之前的階梯下降，應該相當於四千個四天下左右。也可以不止於此，所見應該如此。經文中沒有明確的判斷，所以不能專門確定。聲聞（Sravaka）人中有大有小，小的聲聞看見小千世界（Small Chiliocosm），與那些初禪的梵天王（Brahma）相似。所說的不同之處，如龍樹所說：梵天王身在千世界（Chiliocosm）的邊緣，向內能夠看見，向外看不見。聲聞不是這樣，隨著身體所在的地方，向內向外都能看見千世界。大的聲聞看見中千世界（Medium Chiliocosm）。除了阿那律（Aniruddha），因為阿那律專心修行的緣故，看見三千世界（Great Chiliocosm）。所以說他是天眼第一。緣覺（Pratyekabuddha）人中有大有小，小的能夠看見中千世界，大的能夠看見大千世界。菩薩（Bodhisattva）的天眼有兩種，一種是修習而得，一種是業報而得。通過修習而得到的，隨著人的大小所見不確定。討論到極致，能夠看見一切世界。所以《地持經》（Bodhisattva-bhumi Sutra）說：菩薩以一切世界作為神通的境界。通過業報而得到的，在《大品般若經》（Mahaprajnaparamita Sutra）中宣說，最遠能夠看見一個三千世界。如來（Tathagata）的天眼也有兩種，一種是修習而得，能夠看見一個
【English Translation】 English version Producing greed and other pleasures, they do not generate aversion towards those unpleasant colors. Towards these two types of colors, they may sometimes adopt an attitude of detachment. For this reason, even if they obtain the physical eye that surpasses others, they do not cherish it. Because they do not cherish it, they do not use it frequently. The commentary explains it this way. Question: If the Tathagata's (如來) (One who has thus gone) physical eye can see distant colors, why is it not called the 'divine eye' (天眼) but the 'physical eye' (肉眼)? Answer: It is called the 'physical eye' because it is obtained through the cause of the physical eye. Moreover, it is to guide the divine eye to be able to see, not by its own power alone, hence it is called the 'physical eye.' Such is the physical eye. Next, we discuss the limits of what the divine eye can see. As Nagarjuna (龍樹) said: Ordinary people who cultivate and obtain the divine eye can see as far as one Saha World (四天下). The extent of what ordinary people obtain through karmic retribution is not clearly explained in the sutras and treatises. Now, we should discuss it based on their dwelling places. As it is said in the sutras: The dwelling place of the First Dhyana (初禪) is like a thousand Saha Worlds. The dwelling place of the Second Dhyana (二禪) is like two thousand Saha Worlds. The dwelling place of the Third Dhyana (三禪) is like three thousand Saha Worlds. The dwelling place of the Fourth Dhyana (四禪) is vast and immeasurable. Although it is said to be immeasurable, the exact amount is not specified. According to the previous descending order, it should be like four thousand Saha Worlds. It could also be more than that; what is seen should be like that. There is no definitive judgment in the text, so it cannot be specifically determined. Among the Sravakas (聲聞) (Hearers), some are great and some are small. The small Sravakas see the Small Chiliocosm (小千世界), similar to the Brahma (梵王) kings of the First Dhyana. The difference is, as Nagarjuna said: The Brahma king is at the edge of the Chiliocosm (千世界), able to see inward but not outward. The Sravakas are not like that; wherever their body is, they can see the Chiliocosm both inward and outward. The great Sravakas see the Medium Chiliocosm (中千世界). Except for Aniruddha (阿那律), because Aniruddha is focused on cultivation, he sees the Great Chiliocosm (三千世界). Therefore, he is said to be the first in divine eye. Among the Pratyekabuddhas (緣覺) (Solitary Buddhas), some are great and some are small. The small ones can see the Medium Chiliocosm, and the great ones can see the Great Chiliocosm. The Bodhisattva's (菩薩) divine eye is of two types: one is obtained through cultivation, and the other is obtained through karmic retribution. Those obtained through cultivation, the extent of what they see is uncertain depending on the person's capacity. At its extreme, they can see all worlds. Therefore, the Bodhisattva-bhumi Sutra (地持經) says: 'Bodhisattvas take all worlds as the realm of their supernormal powers.' Those obtained through karmic retribution, as explained in the Mahaprajnaparamita Sutra (大品般若經), can see as far as one Great Chiliocosm. The Tathagata's (如來) divine eye is also of two types: one is obtained through cultivation, and can see one
切界。二者報得。與菩薩同見三千界。亦可能見無量世界。準前肉眼。其義應爾。后之三眼不復可以方所論之。唯得約法淺深分別。先論慧眼。聲聞緣覺所得慧眼唯見生空。如地持亦然。設得法空。少不足言。菩薩慧眼具見二空。而不窮盡。如來慧眼見空畢竟。次論法眼。聲聞緣覺所得法眼但能見於陰界諸入及四真諦十二緣等。雖見此法。總相粗觀不能微細。菩薩法眼了達眾生根欲性心及一切法。於一切法。若總若別粗細悉知。而不窮盡。如來法眼了知眾生根欲性心及一切法。悉皆窮極。次論佛眼。二乘全無。菩薩人中進退不定。一義分別。地前菩薩聞見佛性。以聞見故名大聲聞。地上菩薩眼見佛性。以眼見故說之為證。若依涅槃。九地已還聞見佛性。十地眼見而未明瞭。但見自身所有佛性。不見眾生。故名不了。又于自身十分見一。故名不了。如來佛眼見性窮極。五眼所見分齊如是。
次第七門辨定其因。五眼之因有通有別。通而論之。一切諸行悉共得之。故大品云。菩薩修學波若波羅蜜凈於五眼。波若既然。余行皆爾。何故不言生於五眼乃云凈乎。龍樹自釋。菩薩之人先有肉眼。亦有四眼分。結使覆故不得凈。如鏡性明。垢故不見。若除其垢。照明如本。如彼天眼慧眼法眼及以佛眼。非是新起。故不名生。
【現代漢語翻譯】 現代漢語譯本： 關於五眼的界限。肉眼和天眼這兩種眼報得的果報，與菩薩相同，能見到三千大千世界，也可能見到無量世界。參照前面的肉眼，這個道理應該是這樣。後面的慧眼、法眼和佛眼，不能再用方所來討論，只能根據對佛法的理解深淺來分別。先說慧眼，聲聞和緣覺所得到的慧眼只能見到生空（shengkong，一切有情皆無自性），如《地持經》所說。即使得到法空（fakong，一切法皆無自性），也只是很少一部分，不足以談論。菩薩的慧眼能完全見到生空和法空，但不能窮盡。如來的慧眼能徹底見到空性。再說說法眼，聲聞和緣覺所得到的法眼只能見到陰、界、諸入以及四真諦（sizhendi，苦、集、滅、道）和十二因緣（shier yinyuan，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）等。雖然見到這些法，但只是粗略地觀察總相，不能微細地觀察。菩薩的法眼能明瞭通達眾生的根器、慾望、性格、心意以及一切法，對於一切法，無論是總相還是別相，粗略的還是細微的，都能完全知曉，但不能窮盡。如來的法眼能明瞭通達眾生的根器、慾望、性格、心意以及一切法，全部都能窮盡。再說佛眼，二乘（ercheng，聲聞乘和緣覺乘）完全沒有。菩薩在人中修行，進退不定。從另一個角度來分別，地前菩薩聽聞和見到佛性，因為是聽聞和見到，所以稱為大聲聞。地上菩薩親眼見到佛性，因為是親眼見到，所以說是證得。如果依據《涅槃經》，九地及以下的菩薩聽聞和見到佛性，十地菩薩親眼見到但還不夠明瞭。只能見到自身所具有的佛性，見不到眾生的佛性，所以說是不了。又對於自身佛性，只能見到十分之一，所以說是不了。如來的佛眼見到佛性窮盡究竟。五眼所見的界限就是這樣。
其次，從第七門來辨別確定五眼的因。五眼的因有共同的，也有各自不同的。從共同的方面來說，一切諸行都能共同得到五眼。所以《大品般若經》說，菩薩修學般若波羅蜜（bore boluomi，通過智慧到達彼岸）能清凈五眼。既然般若如此，其他的修行也都是這樣。為什麼不說『生於五眼』而說『凈於五眼』呢？龍樹菩薩自己解釋說，菩薩本來就有肉眼，也有其他四眼的一部分，因為結使（jieshi，煩惱的別稱）覆蓋的緣故，所以不能清凈。就像鏡子的本性是明亮的，因為有污垢所以看不見。如果去除污垢，光明就恢復如初。像天眼、慧眼、法眼以及佛眼，都不是新產生的，所以不稱為『生』。
【English Translation】 English version: Regarding the boundaries of the five eyes. The retribution obtained by the physical eye and the divine eye is the same as that of a Bodhisattva, capable of seeing the three thousand great chiliocosms, and possibly countless worlds. Referring to the previous explanation of the physical eye, this principle should be understood in this way. The subsequent wisdom eye, Dharma eye, and Buddha eye can no longer be discussed in terms of location; they can only be distinguished based on the depth of understanding of the Dharma. First, regarding the wisdom eye, the wisdom eye attained by Sravakas (shengwen, disciple of Buddha who attains enlightenment through hearing the teachings) and Pratyekabuddhas (yuanjue, one who attains enlightenment on their own) can only see the emptiness of beings (shengkong, the emptiness of inherent existence of all sentient beings), as stated in the Bodhisattvabhumi Sutra. Even if they attain the emptiness of phenomena (fakong, the emptiness of inherent existence of all dharmas), it is only a small portion, not worth mentioning. The wisdom eye of a Bodhisattva can fully see both the emptiness of beings and the emptiness of phenomena, but not exhaustively. The Tathagata's (rulai, 'Thus Come One', an epithet of the Buddha) wisdom eye sees emptiness completely. Next, regarding the Dharma eye, the Dharma eye attained by Sravakas and Pratyekabuddhas can only see the skandhas (yin, aggregates of existence), realms (jie, elements), entrances (zhu ru, sense bases), as well as the Four Noble Truths (sizhendi, suffering, origin, cessation, path) and the Twelve Links of Dependent Origination (shier yinyuan, ignorance, volitional action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), etc. Although they see these dharmas, they only observe the general characteristics coarsely and cannot observe them subtly. The Bodhisattva's Dharma eye can clearly understand the faculties, desires, nature, mind of sentient beings, and all dharmas. Regarding all dharmas, whether general or specific, coarse or subtle, they can fully know them, but not exhaustively. The Tathagata's Dharma eye can clearly understand the faculties, desires, nature, mind of sentient beings, and all dharmas, exhausting them all. Next, regarding the Buddha eye, the two vehicles (ercheng, Sravakayana and Pratyekabuddhayana) completely lack it. Bodhisattvas in the human realm advance and retreat uncertainly. From another perspective, Bodhisattvas before the Bhumis (Bhumis, stages of Bodhisattva path) hear and see the Buddha-nature; because they hear and see it, they are called great Sravakas. Bodhisattvas on the Bhumis directly see the Buddha-nature; because they directly see it, it is said that they have attained realization. If based on the Nirvana Sutra, Bodhisattvas on the ninth Bhumi and below hear and see the Buddha-nature; Bodhisattvas on the tenth Bhumi directly see it but not clearly enough. They can only see the Buddha-nature possessed by themselves and cannot see the Buddha-nature of sentient beings, so it is said to be unclear. Moreover, they can only see one-tenth of their own Buddha-nature, so it is said to be unclear. The Tathagata's Buddha eye sees the Buddha-nature exhaustively and completely. The boundaries of what the five eyes see are like this.
Secondly, from the seventh door, we discern and determine the causes of the five eyes. The causes of the five eyes are both common and distinct. From a common perspective, all practices can jointly attain them. Therefore, the Perfection of Wisdom Sutra says that Bodhisattvas cultivate and study Prajna Paramita (bore boluomi, perfection of wisdom) to purify the five eyes. Since Prajna is like this, all other practices are also like this. Why not say 'born from the five eyes' but say 'purified in the five eyes'? Nagarjuna (longshu, important figure in Mahayana Buddhism) himself explains that Bodhisattvas originally have the physical eye and also have a portion of the other four eyes, but because they are covered by afflictions (jieshi, mental states that cloud or disturb the mind), they cannot be purified. It is like the nature of a mirror is bright, but because of dirt, it cannot be seen. If the dirt is removed, the brightness is restored to its original state. Like the divine eye, wisdom eye, Dharma eye, and Buddha eye, they are not newly produced, so they are not called 'born'.
本有今顯故但言凈。以斯準驗。佛德本有。義在不虛。蓋一相言。于中分別。亦有生義。通相如是。若別論之。佈施燈明凈物因緣得於肉眼。持戒禪定因緣力故得於天眼。持戒因緣得於欲界有報天眼。禪定因緣得色界上一切天眼。修習無量凈慧因緣得餘三眼。又論宣說。修習無量功德智慧得餘三眼。
次第八門約對十眼共相收攝。十眼如彼華嚴中說。一是肉眼。見一切色。二是天眼。見諸眾生死此生彼。三是慧眼。見一切眾生諸根差別。四是法眼。見一切法真實之相。謂見諸法第一義相。五是佛眼。見佛十力。六是智眼。分別了知一切種法。七是明眼。謂見一切諸佛光明。八出生死眼。見涅槃法。九無礙眼。見一切法無有障礙。十是普眼。謂見法界平等法門。十中初一是前肉眼。亦兼天眼。見細遠色是天眼故。第二天眼是前天眼。第三慧眼第五佛眼第六智眼第七明眼第八齣生死眼第九無礙眼。此之六種是前法眼。第四法眼是前慧眼。見真諦故。第十普眼是前佛眼。佛眼普見平等真法故名普眼。五眼之義辨之略爾。
六通義九門分別(一釋名 二論體 三修得之義 四大小不同 五三性分別 六三業分別 七通明示現等分別 八修起次第 九依經辨相)
第一釋名。作用無壅。名之為通。通別不同一
門說六。名字是何。一名身通。二名天眼。三名天耳。四他心智。五宿命智。六漏盡通。是其名也。于中解釋曲有三門。一定其名。二釋其義。第三料簡眼等諸根有其立通不立通義。定之如何。六中天耳他心宿命。此之三通名義是定。天耳一通就根彰名。他心宿命從境立稱。知於他心名他心通。知于宿命名宿命通。漏盡一通其名是定。其義不定。經論之中唯名漏盡。故名是定。及論其義。別有二種。一無學聖智慧盡諸漏名漏盡通。此之一通就能彰名。能盡漏故。亦得名為遣患立稱。二知漏盡名漏盡通。此之一義從境立目。身通天眼。此之二種名之與義並皆不定。身通之中。或名身通。或名神通。或曰神足。是名不定。尋名解義。其義各異。是義不定。異相如何。其身通者。或從所依以彰其名。或復從境。依于自己假名色身運變自在名為身通。此則從其所依彰名。于外色身轉變自在名為身通。此則從其境界立稱。其神通者。就能彰名。所為神異目之為神。作用無壅謂之為通。故曰就能。其神足者。從能就喻以立其名。神者從能。義如前解。足者就喻。游涉往來事同腳足故名為足。天眼通中。或復說為生死智通。是名不定。尋名解義。其義各異。是義不定。異相如何。天眼通者就根彰名。生死智通從境立稱。以是義故。身
【現代漢語翻譯】 現代漢語譯本： 關於六種神通的討論。它們的名字是什麼？第一種叫身通（可以變化身體的神通）。第二種叫天眼通（可以看見遠處或隱藏事物的天眼）。第三種叫天耳通（可以聽見遠處聲音的天耳）。第四種叫他心智通（可以知道他人想法的智慧）。第五種叫宿命智通（可以知道過去世的智慧）。第六種叫漏盡通（斷絕所有煩惱的神通）。這些就是它們的名字。 對於其中的解釋，有三個方面。一是確定名稱，二是解釋含義，三是辨析眼等諸根是否具有神通的意義。 如何確定名稱？在六種神通中，天耳通、他心通、宿命通，這三種神通的名稱和意義是確定的。天耳通是就根（天耳）來彰顯名稱，他心通和宿命通是從境界來建立名稱。知道他人心識的叫做他心通，知道過去世的叫做宿命通。漏盡通，它的名稱是確定的，但意義不確定。在經論中只稱為漏盡，所以名稱是確定的。至於它的意義，有兩種不同的解釋。一是無學聖人的智慧能夠斷盡所有煩惱，稱為漏盡通。這種解釋是就能力來彰顯名稱，因為能夠斷盡煩惱。也可以說是通過去除禍患來建立名稱。二是知道煩惱已盡，稱為漏盡通。這種解釋是從境界來建立名稱。身通和天眼通，這兩種神通的名稱和意義都不確定。在身通中，有時稱為身通，有時稱為神通，有時稱為神足通，所以名稱不確定。探究名稱，理解含義，它們的意義各自不同，所以意義不確定。不同的方面是什麼？身通，有時是從所依（身體）來彰顯名稱，有時是從境界來彰顯名稱。依靠自己的假名色身，能夠自在地運動變化，稱為身通。這便是從所依來彰顯名稱。對於外在的色身，能夠自在地轉變，稱為身通。這便是從境界來建立名稱。神通，是從能力來彰顯名稱。所展現的神奇異能，稱之為神。作用沒有阻礙，稱之為通。所以說是從能力來說的。神足通，是從能力和比喻來建立名稱。神，從能力來說，意義如前解釋。足，是比喻，遊歷往來，事情如同腳足一樣，所以稱為足。在天眼通中，有時也說為生死智通，所以名稱不確定。探究名稱，理解含義，它們的意義各自不同，所以意義不確定。不同的方面是什麼？天眼通是從根（天眼）來彰顯名稱，生死智通是從境界來建立名稱。因為這個緣故，身
【English Translation】 English version: Discussion on the Six Supernormal Powers. What are their names? The first is called Physical Power (the supernormal power to transform the body). The second is called Heavenly Eye Power (the heavenly eye that can see distant or hidden things). The third is called Heavenly Ear Power (the heavenly ear that can hear distant sounds). The fourth is called Knowing Others' Minds Power (the wisdom to know the thoughts of others). The fifth is called Knowing Past Lives Power (the wisdom to know past lives). The sixth is called Exhaustion of Outflows Power (the supernormal power to cut off all afflictions). These are their names. Regarding the explanation of these, there are three aspects. First, to determine the names; second, to explain the meanings; and third, to analyze whether the sense organs such as the eyes have the meaning of supernormal powers. How are the names determined? Among the six supernormal powers, Heavenly Ear Power, Knowing Others' Minds Power, and Knowing Past Lives Power, the names and meanings of these three supernormal powers are fixed. Heavenly Ear Power is named by manifesting the root (heavenly ear), while Knowing Others' Minds Power and Knowing Past Lives Power are named by establishing the realm. Knowing the minds of others is called Knowing Others' Minds Power, and knowing past lives is called Knowing Past Lives Power. Exhaustion of Outflows Power, its name is fixed, but its meaning is not fixed. In the sutras and treatises, it is only called Exhaustion of Outflows, so the name is fixed. As for its meaning, there are two different explanations. One is that the wisdom of a non-learning sage can exhaust all afflictions, called Exhaustion of Outflows Power. This explanation is to manifest the name by ability, because it can exhaust afflictions. It can also be said to establish the name by removing the misfortune. The second is knowing that afflictions have been exhausted, called Exhaustion of Outflows Power. This explanation is to establish the name from the realm. Physical Power and Heavenly Eye Power, the names and meanings of these two supernormal powers are not fixed. In Physical Power, sometimes it is called Physical Power, sometimes it is called Supernormal Power, and sometimes it is called Supernormal Foot Power, so the name is not fixed. Exploring the name and understanding the meaning, their meanings are different, so the meaning is not fixed. What are the different aspects? Physical Power, sometimes the name is manifested from what is relied upon (the body), and sometimes the name is manifested from the realm. Relying on one's own false name and form body, being able to move and change freely is called Physical Power. This is to manifest the name from what is relied upon. Being able to freely transform the external form body is called Physical Power. This is to establish the name from the realm. Supernormal Power is to manifest the name from ability. The magical and extraordinary abilities displayed are called 'supernormal'. The function is unobstructed, which is called 'power'. So it is said to be from ability. Supernormal Foot Power is to establish the name from ability and metaphor. 'Supernormal', from the perspective of ability, the meaning is as explained before. 'Foot' is a metaphor, traveling back and forth, things are like feet, so it is called 'foot'. In Heavenly Eye Power, sometimes it is also said to be the Power of Wisdom of Birth and Death, so the name is not fixed. Exploring the name and understanding the meaning, their meanings are different, so the meaning is not fixed. What are the different aspects? Heavenly Eye Power is to manifest the name from the root (heavenly eye), and the Power of Wisdom of Birth and Death is to establish the name from the realm. Because of this reason, Physical
通天眼名之與義並皆不定。定之粗爾。次須解釋。其身通者。色形聚積故名為身。於此身中作用無壅故名身通。其神通者。窮潛難測故名為神。又復神異亦名為神。通義如前。言神足者。神同前釋。所為自在游涉如足故云神足。天眼通者。一切禪定名為天住。依禪得眼故名天眼。照矚無壅名天眼通。生死智通者。未來起盡說為生死。於此生死照見無壅名生死智通。然此天眼與生死智說有離合。如彼增一阿含之中。別分為二。以別分故。彼經之中建立七通。此有何別。照現色像名為天眼。因現所見尋知未來死此生彼。名生死智。以有此別故分為二。又如華嚴十明之中。亦分為二。照現色像。說之以為天眼智明。能知未來死此生彼。說之以為盡知未來際劫智明。其餘經論多合為一。所以然者。由其天眼照現色像。尋知未來死此生彼。有此相由故合為一。天耳通者。天同前釋。依禪得耳故名天耳。聽聞無壅名天耳通。他心通者。非己之慮名曰他心。於此他心。照知無壅名他心通。問曰。此通非直知他心。亦知想等。何故偏名他心通乎。以心是主故名他心。又復想等諸心數法通名為心。故名他心。宿命通者。事謝于往。目之為宿。往法相續。名之為命。於此宿命。照知無壅名宿命通。問曰。此通非直知命。亦知過去八種事六種
【現代漢語翻譯】 現代漢語譯本： 『通天眼』這個名稱和它的含義都不是固定的，現在只是粗略地確定一下，接下來需要詳細解釋。所謂『身通』，是因為色和形聚集在一起，所以稱為『身』（kaya）。在這個身體中，作用沒有阻礙，所以稱為『身通』（abhijñā of transforming the body）。所謂『神通』，是因為深奧難測，所以稱為『神』（iddhi）。或者說，神奇特異也稱為『神』。『通』的含義和前面一樣。說到『神足』，『神』的含義和前面一樣。因為能夠自在地遊歷，就像有腳一樣，所以稱為『神足』（iddhi-pāda）。所謂『天眼通』，一切禪定都稱為『天住』（divya）。依靠禪定而得到的眼睛，所以稱為『天眼』（divya-cakṣus）。照見事物沒有阻礙，稱為『天眼通』。所謂『生死智通』，未來事物的生起和滅亡稱為『生死』（cyuty-upapāda）。對於這種生死，照見沒有阻礙，稱為『生死智通』。然而，這種天眼和生死智，有的經典說是分開的，有的經典說是合在一起的。比如在《增一阿含經》中，就將它們分為兩種。因為是分開的，所以在該經中建立了七種神通。這有什麼區別呢？照見現在的色像，稱為『天眼』。根據現在所見到的，進而知道未來某人死後會生到哪裡，稱為『生死智』。因為有這種區別，所以分為兩種。又如在《華嚴十明》中，也分為兩種。照見現在的色像，稱為『天眼智明』。能夠知道未來某人死後會生到哪裡，稱為『盡知未來際劫智明』。其餘的經論大多將它們合為一種。之所以這樣，是因為天眼能夠照見現在的色像，進而知道未來某人死後會生到哪裡，有這種相互關聯，所以合為一種。所謂『天耳通』，『天』的含義和前面一樣。依靠禪定而得到的耳朵，所以稱為『天耳』（divya-śrotra）。聽聞聲音沒有阻礙，稱為『天耳通』。所謂『他心通』，不是自己的思慮，稱為『他心』（para-citta）。對於這種他心，照知沒有阻礙，稱為『他心通』。有人問：這種神通不僅僅是知道他人的心，也知道他人的想等等。為什麼偏偏稱為『他心通』呢？因為心是主要的，所以稱為『他心』。而且，想等等這些心所法，總的來說也稱為『心』，所以稱為『他心』。所謂『宿命通』，已經過去的事情，稱為『宿』（pūrva）。過去的法相續不斷，稱為『命』（nivāsa）。對於這種宿命，照知沒有阻礙，稱為『宿命通』。有人問：這種神通不僅僅是知道命，也知道過去八種事、六種……
【English Translation】 English version: The name and meaning of 『clairvoyance』 (tōng tiān yǎn) are not fixed. We are only roughly defining it now, and a detailed explanation is needed next. 『Psychic power of the body』 (shēn tōng) is so-called because form and shape are gathered together, hence called 『body』 (kaya). Within this body, the function is unimpeded, hence called 『psychic power of the body』 (abhijñā of transforming the body). 『Supernatural power』 (shén tōng) is so-called because it is profound and difficult to fathom, hence called 『supernatural』 (iddhi). Or, being miraculous and extraordinary is also called 『supernatural』. The meaning of 『power』 (tōng) is the same as before. Speaking of 『psychic feet』 (shén zú), the meaning of 『psychic』 (shén) is the same as before. Because one can travel freely, as if having feet, it is called 『psychic feet』 (iddhi-pāda). 『Clairaudience』 (tiān ěr tōng) is so-called because all meditative states are called 『heavenly abode』 (divya). Obtaining the eye through meditative concentration is called 『clairvoyance』 (divya-cakṣus). Seeing things without obstruction is called 『clairvoyance』. 『Knowledge of the death and rebirth of beings』 (shēng sǐ zhì tōng) is so-called because the arising and ceasing of future events are called 『death and rebirth』 (cyuty-upapāda). Regarding this death and rebirth, seeing without obstruction is called 『knowledge of the death and rebirth of beings』. However, some scriptures say that this clairvoyance and knowledge of death and rebirth are separate, while others say they are combined. For example, in the Ekottara Agama Sutra (Zēng yī ā hán jīng), they are divided into two. Because they are separate, seven psychic powers are established in that sutra. What is the difference? Seeing present forms and images is called 『clairvoyance』. Based on what is seen, further knowing where someone will be reborn after death is called 『knowledge of the death and rebirth of beings』. Because there is this difference, they are divided into two. Also, in the Ten Illuminations of the Avatamsaka Sutra (Huá yán shí míng), they are also divided into two. Seeing present forms and images is called 『clairvoyance wisdom illumination』. Being able to know where someone will be reborn after death is called 『wisdom illumination of completely knowing future eons』. Most other scriptures combine them into one. The reason for this is that clairvoyance can see present forms and images, and further know where someone will be reborn after death. Because there is this interrelation, they are combined into one. 『Clairaudience』 (tiān ěr tōng) is so-called because the meaning of 『heavenly』 (tiān) is the same as before. Obtaining the ear through meditative concentration is called 『clairaudience』 (divya-śrotra). Hearing sounds without obstruction is called 『clairaudience』. 『Telepathy』 (tā xīn tōng) is so-called because thoughts that are not one's own are called 『other minds』 (para-citta). Regarding these other minds, knowing without obstruction is called 『telepathy』. Someone asks: This psychic power not only knows the minds of others, but also knows the thoughts of others, etc. Why is it specifically called 『telepathy』? Because the mind is primary, it is called 『other minds』. Moreover, mental factors such as thoughts are generally called 『mind』, so it is called 『telepathy』. 『Knowledge of past lives』 (sù mìng tōng) is so-called because things that have already passed are called 『past』 (pūrva). The continuous succession of past dharmas is called 『life』 (nivāsa). Regarding this past life, knowing without obstruction is called 『knowledge of past lives』. Someone asks: This psychic power not only knows life, but also knows the past eight kinds of things, six kinds of...
同行。以何義故偏名宿命。不言宿世名性等乎。以命報主故偏言之。又命最後。據后以彰故云宿命。漏盡通者。結患斯已稱曰漏盡。於此漏盡。照知無壅名漏盡通。又無學智慧盡諸漏。是故亦名漏盡智通。名義且然。次須料簡眼等六根有其立通不立通義。於六根中。三根立通。謂眼耳意。天眼通者。依眼根說。天耳通者。依耳根說。自餘四通依意根說。三根不立。謂鼻舌身。何故而然。若唯就佛。諸佛如來六根互用齊得立通。但六通義該及餘人。今宜通約餘人釋之。六根之中。眼耳二根離中生知。有能遠見遠聞之義。故得立通。意根一種離合俱知。最得自在。故立多通。鼻舌身根閤中生知。塵來至根方始覺知。無遠通義。故不說通。問曰。六中有其身通。云何說言身根之中不立通乎。釋言。身通於彼假名色身之中運變自在名為身通。非於身根覺知自在名為身通。是以說言身根不立人問。若使鼻舌身根塵合方知不立通者。華嚴經說。菩薩鼻根聞于無色宮殿之香。又如十住斷結經中說有鼻通。過於眼耳。云何說言鼻不立通。釋言。六通三乘共法。二乘之人鼻舌身根無有通義。為是不立。若於大乘不共法中。諸佛菩薩六根互用。一一根中具一切用。說通無過。又佛菩薩法身自在用無障礙。一切諸根悉皆是通。不得取彼將難六
【現代漢語翻譯】 現代漢語譯本 問：因為什麼緣故，只特別稱為『宿命』（Pubbe-nivasanussati，回憶前世）？而不說『宿世名性』等等呢？ 答：因為『命』（jīvita，生命）是根本的報應主體，所以特別說『命』。而且『命』是最後結束的，根據最後來彰顯，所以說『宿命』。 『漏盡通』（Āsavakkhaya-ñāṇa，斷盡煩惱的智慧），煩惱已經斷盡，就稱為『漏盡』。對於這種漏盡，照見知曉沒有阻礙，名為『漏盡通』。而且無學（arhat，阿羅漢）的智慧能夠斷盡一切煩惱，因此也名為『漏盡智通』。名稱和意義暫且如此。 其次需要辨析眼等六根，是立通還是不立通。 在六根中，三根立通，即眼、耳、意。『天眼通』（dibba-cakkhu，天眼）是依眼根說的，『天耳通』（dibba-sota，天耳）是依耳根說的，其餘四通依意根說的。 三根不立通，即鼻、舌、身。為什麼這樣呢？ 如果僅僅就佛而言，諸佛如來六根互用，都能立通。但六通的意義涵蓋其他人，現在應該通用於其他人來解釋。 六根之中，眼耳二根是離中生知，有能夠遠見遠聞的意義，所以能夠立通。意根一種，離合都能知，最為自在，所以立多種通。 鼻舌身根是閤中生知，塵境來到根前才開始覺知，沒有遠通的意義，所以不說通。 問：六通中有『神足通』（iddhi-vidhā-ñāṇa，能變化身體和環境的力量），為什麼說身根之中不立通呢？ 答：『神足通』是在假名色身之中，運用變化自在，名為『神足通』。不是在身根覺知自在，名為『神足通』。因此說身根不立通。 有人問：如果說鼻舌身根塵境相合才能知曉，所以不立通，但《華嚴經》說，菩薩鼻根能聞到無色宮殿的香。又如《十住斷結經》中說有鼻通，超過眼耳。為什麼說鼻不立通？ 答：六通是三乘（聲聞乘、緣覺乘、菩薩乘）共法，二乘之人鼻舌身根沒有通的意義，因此不立通。如果在大乘不共法中，諸佛菩薩六根互用，一一根中具足一切作用，說通沒有超過的。 而且佛菩薩法身自在，用無障礙，一切諸根都是通，不能拿那個來詰難六通。
【English Translation】 English version Question: For what reason is it specifically called 『Pubbe-nivasanussati』 (recollection of past lives)? Why not 『past existences, name and form,』 etc.? Answer: Because 『jīvita』 (life) is the primary subject of retribution, it is specifically referred to as 『life.』 Moreover, 『life』 is the final ending; based on the finality, it is manifested, hence the term 『Pubbe-nivasanussati』. 『Āsavakkhaya-ñāṇa』 (knowledge of the exhaustion of defilements): when defilements are completely exhausted, it is called 『exhaustion.』 Regarding this exhaustion, seeing and knowing without obstruction is called 『Āsavakkhaya-ñāṇa.』 Furthermore, the wisdom of an arhat (non-learner) can exhaust all defilements; therefore, it is also called 『Āsavakkhaya-ñāṇa.』 So much for the names and meanings. Next, it is necessary to discern whether the six sense bases, such as the eye, establish psychic powers or not. Among the six sense bases, three establish psychic powers, namely the eye, ear, and mind. 『dibba-cakkhu』 (divine eye) is based on the eye sense base; 『dibba-sota』 (divine ear) is based on the ear sense base; the remaining four psychic powers are based on the mind sense base. Three sense bases do not establish psychic powers, namely the nose, tongue, and body. Why is this so? If we consider only the Buddhas, the Tathagatas can use the six sense bases interchangeably, and all can establish psychic powers. However, the meaning of the six psychic powers encompasses other beings; therefore, it should be interpreted generally for other beings. Among the six sense bases, the eye and ear sense bases generate knowledge from a distance, having the ability to see and hear far away; therefore, they can establish psychic powers. The mind sense base is capable of knowing both separation and union, being the most unconstrained; therefore, it establishes multiple psychic powers. The nose, tongue, and body sense bases generate knowledge from contact; only when the object comes into contact with the sense base does awareness arise, lacking the meaning of distant penetration; therefore, psychic powers are not attributed to them. Question: Among the six psychic powers, there is 『iddhi-vidhā-ñāṇa』 (power of transformation, the ability to transform the body and environment). Why is it said that the body sense base does not establish psychic powers? Answer: 『iddhi-vidhā-ñāṇa』 is the ability to freely manipulate and transform within the nominal physical body; it is called 『iddhi-vidhā-ñāṇa.』 It is not the ability to be aware and unconstrained within the body sense base that is called 『iddhi-vidhā-ñāṇa.』 Therefore, it is said that the body sense base does not establish psychic powers. Someone asks: If it is said that the nose, tongue, and body sense bases can only know when the object comes into contact, and therefore do not establish psychic powers, but the Avatamsaka Sutra says that the nose sense base of a Bodhisattva can smell the fragrance of palaces in the formless realm. Also, as stated in the Dasabhumika-viniscaya Sutra, there is a nose psychic power that surpasses the eye and ear. Why is it said that the nose does not establish psychic powers? Answer: The six psychic powers are common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). For those in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the nose, tongue, and body sense bases do not have the meaning of psychic powers; therefore, they do not establish psychic powers. If, in the uncommon teachings of the Mahayana, the Buddhas and Bodhisattvas use the six sense bases interchangeably, each sense base possesses all functions, and there is no surpassing in the attribution of psychic powers. Moreover, the Dharmakaya (Dharma body) of Buddhas and Bodhisattvas is unconstrained and unobstructed in its functions; all sense bases are psychic powers. One cannot use that to challenge the six psychic powers.
通。名義如是。
次第二門辨其體性。于中曲有五門分別。一約色心非色心等三聚分別。第二約就六識分別。第三約就十一智義而為分別。第四約就十明分別。第五約就慧心二種解脫分別。初約色心非色心等而分別者。有人釋言。眼耳二通色法為體。清凈色根為通體故。余之四通心法為體。慧為體故。此義不然。須有分別。天眼天耳體實是色。不以眼耳而為通體。當知通體悉是智慧心法為體。何以得知。依如毗曇。將其十智分別六通。六通悉是十智所收。明知非色。又成實中辨六通義創始標言六通智品。若使四通體性是智二通非者。彼應標言四通智品。何故乃云六通智品。又華嚴中開分六通以為十明。十明是智。何得說言二通是色。又地論云。四通名智。天眼名見。四通智者。身通天耳他心宿命。彼論既說天耳為智。明知天耳通體非色。天耳既爾。天眼亦然。但彼論中以眼照矚就用名見。論體是智。故經名為生死智通。約就色等分別如是(此一門竟)。
次第二門約就六識分別六通。論者不同。若依毗曇。眼耳二通以其眼耳二識相應慧數為體。以此二通定外用故。余之四通意識相應慧數為體。良定用故。彼宗之中諸心心法同時而有。故說相應慧數為體。若依成實。六通皆以第六意識彼行心中慧為體性。彼
【現代漢語翻譯】 現代漢語譯本：通，其名稱和意義是這樣的。
其次，第二門辨別其體性。其中詳細分為五門來分別。第一，從色、心、非色心等三聚來分別。第二，就六識來分別。第三，就十一智的意義來分別。第四，就十明來分別。第五，就慧心二種解脫來分別。首先，從色、心、非色心等來分別：有人解釋說，天眼通（divine eye, 能看見極遠或肉眼不能見的事物的能力）和天耳通（divine ear, 能聽見極遠或肉耳不能聽見的聲音的能力）以色法為體，因為清凈色根是通的本體。其餘四通以心法為體，因為慧是本體。這種說法不對，需要加以辨別。天眼通和天耳通的本體實際上是色法，但不能以眼和耳作為通的本體。應當知道，通的本體都是智慧心法。為什麼能知道呢？依據《阿毗達磨》（Abhidharma），將十智分別六通，六通都被十智所包含，明確知道不是色法。而且，《成實論》（Tattvasiddhi Shastra）中辨別六通的意義，一開始就標明六通是智品。如果四通的體性是智，而二通不是，那麼它應該標明四通是智品，為什麼說六通是智品呢？而且，《華嚴經》（Avatamsaka Sutra）中分開六通成為十明，十明是智，怎麼能說二通是色法呢？又，《地論》（Dasabhumika Shastra）說，四通名為智，天眼名為見。四通智是：身通（ability to transform one's body or travel anywhere instantly），天耳通，他心通（ability to know the thoughts of others），宿命通（ability to remember past lives）。這部論既然說天耳通是智，明確知道天耳通的本體不是色法。天耳通既然如此，天眼通也是這樣。但這部論中以眼照見，就其作用稱為見，論其本體是智。所以經中名為生死智通。從色等來分別就是這樣（這一門結束）。
其次，第二門從六識來分別六通。論者的說法不同。如果依據《阿毗達磨》，天眼通和天耳通以眼識和耳識相應的慧為體，因為這二通在定外使用。其餘四通以意識相應的慧為體，因為在定中使用。那個宗派中，諸心心法同時存在，所以說以相應的慧為體。如果依據《成實論》，六通都以第六意識，也就是彼行心中的慧為體性。
【English Translation】 English version: 'Tong'. The name and meaning are thus.
Next, the second section distinguishes their substance. Among them, there are five detailed sections for differentiation. First, differentiate based on the three categories of form (rupa), mind (citta), and non-form/non-mind. Second, differentiate based on the six consciousnesses (vijnana). Third, differentiate based on the meaning of the eleven wisdoms (jnana). Fourth, differentiate based on the ten kinds of clear knowledge (vidya). Fifth, differentiate based on the two kinds of liberation of wisdom-mind. First, differentiating based on form, mind, non-form/non-mind, etc.: Some explain that the divine eye (天眼通, ability to see far away or things invisible to the naked eye) and the divine ear (天耳通, ability to hear far away or sounds inaudible to the naked ear) have form as their substance because pure form-roots are the substance of 'tong'. The remaining four 'tongs' have mind as their substance because wisdom is the substance. This explanation is incorrect and needs to be distinguished. The substance of the divine eye and divine ear is actually form, but the eye and ear cannot be taken as the substance of 'tong'. It should be known that the substance of 'tong' is all wisdom-mind. How can we know this? According to the Abhidharma, when the ten wisdoms are used to differentiate the six 'tongs', all six 'tongs' are included in the ten wisdoms, clearly indicating that they are not form. Moreover, in the Tattvasiddhi Shastra (成實論), when distinguishing the meaning of the six 'tongs', it initially states that the six 'tongs' are qualities of wisdom. If the substance of the four 'tongs' is wisdom, and the two 'tongs' are not, then it should state that the four 'tongs' are qualities of wisdom. Why does it say the six 'tongs' are qualities of wisdom? Furthermore, in the Avatamsaka Sutra (華嚴經), the six 'tongs' are divided into ten kinds of clear knowledge, and the ten kinds of clear knowledge are wisdom. How can it be said that the two 'tongs' are form? Also, the Dasabhumika Shastra (地論) says that the four 'tongs' are called wisdom, and the divine eye is called seeing. The four wisdom-'tongs' are: the ability to transform one's body or travel anywhere instantly (身通), the divine ear, the ability to know the thoughts of others (他心通), and the ability to remember past lives (宿命通). Since that treatise says that the divine ear is wisdom, it clearly indicates that the substance of the divine ear is not form. Since the divine ear is like this, so is the divine eye. However, in that treatise, seeing with the eye is called seeing in terms of its function, but its substance is wisdom. Therefore, the sutra calls it the wisdom-'tong' of birth and death. Differentiation based on form, etc., is like this (this section ends).
Next, the second section differentiates the six 'tongs' based on the six consciousnesses. The commentators have different opinions. According to the Abhidharma, the divine eye and divine ear have the wisdom corresponding to the eye-consciousness and ear-consciousness as their substance because these two 'tongs' are used outside of meditation. The remaining four 'tongs' have the wisdom corresponding to the mind-consciousness as their substance because they are used in meditation. In that school, all mental states exist simultaneously, so it is said that the corresponding wisdom is the substance. According to the Tattvasiddhi Shastra, all six 'tongs' have the wisdom in the sixth consciousness, that is, the mind in that action, as their substance.
宗五識全無智慧。故不宣說五識中慧以之為體。又彼宗中諸心心法前後別起。故不宣說相應之慧而為通體。大乘法中宣說凡夫二乘神通。多同毗曇。亦說心法同時有故。說佛菩薩所得神通悉以意識相應之慧。以之為體。以如實慧為通體故(此二門竟)。
次第三門約十一智而為分別。十一智者。所謂十智及如實智。是十一也。何者十智。苦智集智滅智道智即以為四。法智比智通前為六。前四諦智在欲界名為法智。在上二界說為比智。盡智無生智通前為八。向前六智在無學果說為盡智無生智矣。此前八智一向無漏。第九等智一向有漏。第十他心通漏無漏。十智如是。此義如前十智章中具廣分別。如實智者。諸佛菩薩離增上慢。於一切法悉知。如實知。非是不知妄稱知。故名如實智。若論其體。如地持說。謂清凈智一切智無礙智是。此如向前三智章中具廣辨釋。今約此智分別六通。小乘六通十智所收。大乘六通如實智攝。小乘六通十智所收。其相云何。如毗曇說。身通天眼天耳宿命。此之四通一等智性。唯有漏故。他心一通具五智性。若知他人有漏之心則等智性。若知他人無漏之心則是道智法比智性。知于欲界無漏他心則法智性。知于上界無漏他心則比智性。知上知下通道知性。知于有漏及與無漏通皆是其他心之智
【現代漢語翻譯】 現代漢語譯本 宗五識（眼識、耳識、鼻識、舌識、身識）完全沒有智慧。因此，他們不宣說五識中的智慧作為其本體。而且，在他們的宗派中，各種心和心法是前後分別生起的。因此，他們不宣說相應的智慧作為普遍的本體。大乘佛法中宣說凡夫和二乘（聲聞、緣覺）的神通，大多與毗曇宗相同。也說心法是同時存在的。所以說佛和菩薩所獲得的神通，全部以與意識相應的智慧作為其本體，以如實慧作為普遍的本體（以上是兩個門）。
接下來是第三個門，約十一智進行分別。十一智是指十智和如實智，總共十一種。什麼是十智呢？苦智、集智、滅智、道智，這四個合起來是四種。法智、比智，加上前面的四種，合起來是六種。前面的四諦智在欲界被稱為法智，在色界和無色界被稱為比智。盡智、無生智，加上前面的六種，合起來是八種。前面的八智一向是無漏的。第九種等智一向是有漏的。第十種他心智，既可以是漏，也可以是無漏。十智就是這樣。這個意義如同前面十智章中詳細分別的那樣。如實智是指，諸佛菩薩遠離增上慢，對於一切法全部如實地知曉，不是不知道而妄稱知道，所以叫做如實智。如果論及其本體，就像《瑜伽師地論·攝事品》所說，是指清凈智、一切智、無礙智。這如同前面三智章中詳細辨析的那樣。現在約這種智慧來分別六神通。小乘的六神通被十智所包含，大乘的六神通被如實智所攝。小乘的六神通被十智所包含，它的相狀是怎樣的呢？就像《阿毗達磨俱舍論》所說，身通、天眼通、天耳通、宿命通，這四種神通都是等智的性質，因為只有有漏的緣故。他心通這一種神通具有五種智慧的性質。如果知道他人有漏的心，那麼就是等智的性質。如果知道他人無漏的心，那麼就是道智、法智、比智的性質。知道欲界的無漏他心，那麼就是法智的性質。知道色界和無色界的無漏他心，那麼就是比智的性質。知道上面的和下面的，通道智的性質。知道有漏的和無漏的，全部都是其他心智。
【English Translation】 English version The five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) completely lack wisdom. Therefore, they do not proclaim the wisdom within the five consciousnesses as their substance. Moreover, in their school, the various minds and mental factors arise separately, one after another. Therefore, they do not proclaim the corresponding wisdom as a universal substance. In Mahayana Buddhism, the supernormal powers of ordinary people and the two vehicles (Śrāvaka and Pratyekabuddha) are mostly the same as those in the Abhidharma school. It is also said that mental factors exist simultaneously. Therefore, it is said that the supernormal powers attained by Buddhas and Bodhisattvas all take the wisdom corresponding to consciousness as their substance, and take 'as-it-is' wisdom (如實慧) as the universal substance (this concludes the two doors).
Next is the third door, which distinguishes based on the eleven wisdoms. The eleven wisdoms refer to the ten wisdoms and 'as-it-is' wisdom, totaling eleven. What are the ten wisdoms? The wisdom of suffering (苦智), the wisdom of accumulation (集智), the wisdom of cessation (滅智), and the wisdom of the path (道智), these four together are four types. Dharma-wisdom (法智), inferential wisdom (比智), adding the previous four, together are six types. The previous four noble truth wisdoms are called Dharma-wisdom in the desire realm, and are called inferential wisdom in the form and formless realms. Exhaustive wisdom (盡智), non-arising wisdom (無生智), adding the previous six, together are eight types. The previous eight wisdoms are invariably without outflows (無漏). The ninth, equanimity wisdom (等智), is invariably with outflows (有漏). The tenth, telepathic wisdom (他心智), can be either with or without outflows. Such are the ten wisdoms. This meaning is explained in detail in the previous chapter on the ten wisdoms. 'As-it-is' wisdom refers to the fact that Buddhas and Bodhisattvas are free from arrogance and know all dharmas as they truly are, not falsely claiming to know when they do not, hence the name 'as-it-is' wisdom. If we discuss its substance, as stated in the Yogācārabhūmi-śāstra, it refers to pure wisdom, all-wisdom, and unobstructed wisdom. This is explained in detail in the previous chapter on the three wisdoms. Now, we will distinguish the six supernormal powers based on this wisdom. The six supernormal powers of the Hinayana are encompassed by the ten wisdoms, while the six supernormal powers of the Mahayana are encompassed by 'as-it-is' wisdom. The six supernormal powers of the Hinayana are encompassed by the ten wisdoms. What is its appearance like? As stated in the Abhidharmakośa, the supernormal power of the body (身通), the supernormal power of the divine eye (天眼通), the supernormal power of the divine ear (天耳通), and the supernormal power of knowing past lives (宿命通), these four supernormal powers are of the nature of equanimity wisdom, because they are only with outflows. The one supernormal power of telepathy (他心通) possesses the nature of five wisdoms. If one knows the mind of others with outflows, then it is of the nature of equanimity wisdom. If one knows the mind of others without outflows, then it is of the nature of path-wisdom, Dharma-wisdom, and inferential wisdom. Knowing the mind of others without outflows in the desire realm is of the nature of Dharma-wisdom. Knowing the mind of others without outflows in the form and formless realms is of the nature of inferential wisdom. Knowing the above and the below is of the nature of the path-wisdom. Knowing both with and without outflows are all the wisdoms of other minds.
。是故他心具五智性。問曰。知于無漏他心。以何義故則得名為道智性乎。無漏他心體性是道。故知此心得名道智。若爾所知有漏他心體是苦集。能知之智何故不名苦集智乎。釋言。應齊。但彼所知無漏他心體性微細。與彼道諦淺深相似。知彼心者則能知道。故知彼心則道智性。有漏他心事相浮粗。苦集之理其義微細。夫智粗者不及其細。是故知于有漏他心不得名為苦集之智。此釋粗似細窮猶非。更須微窮。問曰。知他無漏心者為當知他無漏心事。為當知他無漏心上道如跡乘四義通理。釋言。正論知他心事。若當知理。理相互通不分自他。云何得名他心智乎。問曰。若此知他心事不緣理者。論文自判。雖於十六行除闇非無漏。云何得名為道智乎。釋言。此義實難不易。須有訊息。正論此通知他心時非是無漏。亦非道智。而彼論中名無漏者。近於無漏似無漏故名為無漏。又近無漏。始末通說故名無漏。又復說之為道智。亦以近道似於道觀名具道智。又復近道。始末通說名具道智。是義云何。凡欲知他無漏心時要先觀其道如跡乘通相之理。然後就上測知他心。是故始終通相說之名為道智。名為無漏。簡始論終此非無漏。亦非道智。問曰。何故欲知他人無漏心事要先觀理。然後就上測知他心。不得望直知他心事。釋言。道如
跡乘之理從暖等來數觀純熟。擬心則見無漏他心本來未知。那含已上方始學觀。凡欲知難必須從易。是故欲知無漏他心必先觀理。理觀是彼決定近因。故通說之。云具道智。問曰。若知無漏他心必先觀理。從近方便名道智者。知有漏心亦應如是。何以不得從近方便名苦集智。釋言。不類。彼無漏中理觀在前。知心在後。先易后難。故先觀理然後知心。彼有漏中凡夫本來數知他心。本數知時未觀苦集。是故不從苦集觀入。不從入故不得說之具苦集智。又復他人有漏之心本來數知。知之則易。苦集之理本來未見暖等已來方始學觀。知之則難。易知之者不藉難知而為方便。苦集之觀非彼近因。不得通說為苦集智。意見且然。縱有異釋都謂是難。他心如是。漏盡通中攝智不定。或六或八或具十智。若知漏盡名漏盡智則六智性。所謂滅智法智比智盡無生智及與等智。知欲界滅名為法智。知上界滅名為比智。知上知下通名滅智。無學觀滅名盡無生。有漏心緣則是等智。除苦集道及他心智。彼非盡故。若彼聖人無學聖慧能盡諸漏名漏盡智則八智性。除彼等智及他心智等智不能究竟盡結。故除等智無學息求不推他心故。除他心餘八皆能究竟盡結。故具八智。問曰。法智云何能得究竟盡結說具法智。釋言。欲界滅道法智慧斷上結得無學故
【現代漢語翻譯】 現代漢語譯本 跡乘（根據修行所證悟的境界）的道理是從暖位等修行階段，通過反覆純熟的觀修而來。如果試圖用心去揣測（無漏他心智），就會發現無漏他心智本來就是不可知的。只有在那含（Anagamin，不還果）以上的聖者，才開始學習觀修（無漏他心智）。凡是想要了解困難的事物，必須從容易的事物入手。因此，想要了解無漏他心智，必須首先觀修真理（四聖諦之理）。這種理觀是證得無漏他心智的決定性的近因。所以，（經中）普遍地說（無漏他心智）具備道智（Magga-ñāṇa）。 問：如果說了解無漏他心智必須首先觀修真理，並且從這種作為近方便的觀修而得名道智，那麼，瞭解有漏心也應該如此。為什麼不能從作為近方便的觀修而得名苦集智（Dukkha-samudaya-ñāṇa）呢？ 答：這兩種情況並不相同。在無漏（他心智）中，理觀在前，知心在後，先易后難。所以先觀修真理，然後才能瞭解（無漏）心。在有漏（心）中，凡夫本來就經常瞭解他人的心。在經常瞭解他人心的時候，並沒有觀修苦集。因此，不是從觀修苦集而入（知他心）。因為不是從觀修苦集而入，所以不能說（知有漏他心）具備苦集智。而且，他人有漏的心，本來就經常被瞭解，瞭解起來容易。而苦集之理，本來沒有見過，是從暖位等修行階段才開始學習觀修的，瞭解起來困難。容易瞭解的事物，不需要藉助難以瞭解的事物作為方便。苦集之觀不是瞭解有漏他心的近因，所以不能普遍地說（知有漏他心）具備苦集智。這只是我個人的看法。即使有其他的解釋，也都認為是難以成立的。 他心通是這樣，在漏盡通（Āsava-khaya-ñāṇa）中，所包含的智慧是不確定的，或者有六種，或者有八種，或者具備十種智慧。如果瞭解漏盡（涅槃）被稱為漏盡智，那麼就具有六種智慧的性質。這六種智慧是：滅智（Nirodha-ñāṇa）、法智（Dhamma-ñāṇa）、比智（Anvaya-ñāṇa）、盡智（Khaya-ñāṇa）、無生智（Anuppāda-ñāṇa）以及等智（Sama-ñāṇa）。瞭解欲界的滅盡稱為法智，瞭解上界的滅盡稱為比智，瞭解上面和下面的（滅盡）都稱為滅智。無學（Arhat，阿羅漢）觀修滅盡稱為盡智和無生智。以有漏心為所緣則是等智。這六智中，不包括苦智、集智、道智和他心智，因為它們不是（漏）盡的境界。 如果那位聖人以無學聖慧能夠完全斷盡諸漏，（這種智慧）被稱為漏盡智，那麼就具有八種智慧的性質。這八種智慧中，不包括等智和他心智。等智不能究竟地斷盡煩惱結縛，所以排除等智。無學聖者已經止息了（輪迴之）求，不再推求他人的心，所以排除他心智。其餘的八種智慧都能夠究竟地斷盡煩惱結縛，所以（漏盡智）具備八種智慧。 問：法智如何能夠達到究竟的斷盡煩惱結縛，（為什麼）說（漏盡智）具備法智？ 答：因為通過對欲界滅和道的如實知見，法智慧夠斷除上界的煩惱結縛，從而證得無學果位。
【English Translation】 English version The principle of the 'trace vehicle' (the path followed based on the marks of enlightenment) comes from the cultivation and mastery of the 'warmth' stage and other stages. If one tries to conceive (the non-outflow other-minds knowledge) with the mind, it will be seen that the non-outflow other-minds knowledge is originally unknowable. Only those above the Anagamin (non-returner) begin to learn to contemplate (the non-outflow other-minds knowledge). Whenever one wants to understand difficult things, one must start from easy things. Therefore, if one wants to understand the non-outflow other-minds knowledge, one must first contemplate the truth (the Four Noble Truths). This contemplation of truth is the decisive proximate cause for attaining the non-outflow other-minds knowledge. Therefore, it is generally said (in the scriptures) that (the non-outflow other-minds knowledge) possesses the knowledge of the path (Magga-ñāṇa). Question: If knowing the non-outflow other-minds knowledge requires first contemplating the truth, and it is named 'knowledge of the path' from this contemplation as a proximate expedient, then knowing the outflow mind should also be the same. Why can't it be named 'knowledge of suffering and origin' (Dukkha-samudaya-ñāṇa) from the proximate expedient of contemplation? Answer: These two situations are not the same. In the non-outflow (other-minds knowledge), the contemplation of truth comes before, and the knowing of the mind comes after, first easy and then difficult. Therefore, first contemplate the truth, and then one can understand (the non-outflow) mind. In the outflow (mind), ordinary people often know the minds of others. When they often know the minds of others, they do not contemplate suffering and origin. Therefore, it does not enter (into knowing other minds) from the contemplation of suffering and origin. Because it does not enter from the contemplation of suffering and origin, it cannot be said that (knowing the outflow other minds) possesses the knowledge of suffering and origin. Moreover, the outflow minds of others are often known, and it is easy to know them. But the truth of suffering and origin has never been seen before, and it is only from the 'warmth' stage and other stages that one begins to learn to contemplate it, and it is difficult to understand. What is easy to understand does not need to rely on what is difficult to understand as an expedient. The contemplation of suffering and origin is not the proximate cause of understanding the outflow other minds, so it cannot be generally said that (knowing the outflow other minds) possesses the knowledge of suffering and origin. This is just my personal opinion. Even if there are other explanations, they are all considered difficult to establish. The supernormal power of knowing other minds is like this. In the supernormal power of the exhaustion of outflows (Āsava-khaya-ñāṇa), the wisdom contained is uncertain, either six kinds, or eight kinds, or possessing ten kinds of wisdom. If understanding the exhaustion of outflows (Nirvana) is called the knowledge of the exhaustion of outflows, then it has the nature of six kinds of wisdom. These six kinds of wisdom are: knowledge of cessation (Nirodha-ñāṇa), knowledge of the law (Dhamma-ñāṇa), knowledge of inference (Anvaya-ñāṇa), knowledge of exhaustion (Khaya-ñāṇa), knowledge of non-arising (Anuppāda-ñāṇa), and knowledge of equality (Sama-ñāṇa). Understanding the cessation of the desire realm is called the knowledge of the law, understanding the cessation of the upper realms is called the knowledge of inference, and understanding the (cessation) of the upper and lower (realms) is called the knowledge of cessation. The Arhat (one who is worthy) contemplates cessation and calls it the knowledge of exhaustion and the knowledge of non-arising. Taking the outflow mind as the object is the knowledge of equality. Among these six knowledges, the knowledge of suffering, the knowledge of origin, the knowledge of the path, and the knowledge of other minds are not included, because they are not the realm of (outflow) exhaustion. If that noble one, with the noble wisdom of non-learning, can completely exhaust all outflows, (this wisdom) is called the knowledge of the exhaustion of outflows, then it has the nature of eight kinds of wisdom. Among these eight kinds of wisdom, the knowledge of equality and the knowledge of other minds are not included. The knowledge of equality cannot ultimately exhaust the bonds of affliction, so the knowledge of equality is excluded. The Arhat has ceased the pursuit (of samsara) and no longer seeks the minds of others, so the knowledge of other minds is excluded. The remaining eight kinds of wisdom can ultimately exhaust the bonds of affliction, so (the knowledge of the exhaustion of outflows) possesses eight kinds of wisdom. Question: How can the knowledge of the law achieve the ultimate exhaustion of the bonds of affliction, (why) is it said that (the knowledge of the exhaustion of outflows) possesses the knowledge of the law? Answer: Because through the true knowledge and vision of the cessation of the desire realm and the path, the knowledge of the law can cut off the bonds of affliction in the upper realms, thereby attaining the fruit of non-learning.
。若當宣說漏盡人得名漏盡通則十智性。小乘如是。大乘法中如實智攝。其相云何。彼初五通皆一切智無礙智收。漏盡通中知于漏盡名漏盡通。亦一切智無礙智攝。若證盡漏名漏盡通清凈智收。約就諸智分別如是(此三門竟)。
次第四門約對十明分別六通。十明如彼花嚴經說。彼說六通以為十明。故須約之分別六通。相狀如何。他心通者。彼說。為一他心智明。宿命通者。彼說。為一宿命智明。余之四通各分為二。身通為二。一名安住無畏神力智明。轉變自在於十方界往來無礙。二名種種色身智明。能現種種諸身差別。天眼分二。一天眼智明。于現色像照矚分明。二盡未來際劫智明。了達未來死此生彼。天耳分二。一天耳智明。能聞遠聲。二無量種種音聲智明。解了一切眾生語言音聲差別。漏盡分二。一如實智明。證法實效能盡諸漏。二滅定智明。了知三乘滅盡之法。約對十明分別如是(此四門竟)。
次第五門約對二脫分別六通。言二脫者。一慧解脫。二心解脫。經說二脫有其兩種。其一義者。斷除愛結定心自在名心解脫。斷絕無明智慧無礙名慧解脫。故經說言。斷癡慧明。除愛心脫。維摩宣說。永滅癡愛起于明脫。亦當此門。於此門中六通悉是慧解脫收。智慧故。心脫乃是六通所依。六通之因非正
【現代漢語翻譯】 現代漢語譯本：如果宣說證得漏盡的阿羅漢獲得名為漏盡通的智慧，那麼這屬於十智的範疇。小乘佛教是這樣認為的。在大乘佛教中，它被如實智所攝。它的相狀是怎樣的呢？前五種神通都屬於一切智和無礙智所包含。在漏盡通中，知曉關於漏盡的知識，這被稱為漏盡通，也屬於一切智和無礙智所攝。如果證得了斷盡煩惱，這被稱為漏盡通，屬於清凈智所攝。以上是就各種智慧進行分別的情況（以上是第三個門）。 接下來是第四個門，關於對照十明來分別六神通。十明如《華嚴經》所說。該經將六神通分為十明。因此需要對照它們來分別六神通。它們的相狀是怎樣的呢？他心通，經中說，屬於他心智明。宿命通，經中說，屬於宿命智明。其餘四種神通各分為二。身通分為二：第一種名為安住無畏神力智明，能夠自在地在十方世界往來無礙；第二種名為種種色身智明，能夠顯現種種不同的身形。天眼通分為二：第一是天眼智明，能夠清晰地照見各種色像；第二是盡未來際劫智明，能夠了達未來世的生死。天耳通分為二：第一是天耳智明，能夠聽到遠方的聲音；第二是無量種種音聲智明，能夠理解一切眾生的語言和聲音的差別。漏盡通分為二：第一是如實智明，證悟法的實性，能夠斷盡一切煩惱；第二是滅定智明，了知三乘的滅盡之法。以上是關於對照十明來分別六神通的情況（以上是第四個門）。 接下來是第五個門，關於對照二脫來分別六神通。所說的二脫是指：一、慧解脫；二、心解脫。經中說二脫有兩種含義。其中一種含義是：斷除愛結，使心獲得自在，這稱為心解脫；斷絕無明，使智慧獲得無礙，這稱為慧解脫。所以經中說：『斷除愚癡，智慧就明瞭；去除愛慾，心就解脫。』維摩詰所說：『永遠滅除愚癡和愛慾，生起光明和解脫』，也屬於這個範疇。在這個範疇中，六神通都屬於慧解脫所包含，因為它們是智慧。心解脫是六神通所依賴的基礎，是六神通的原因，但不是真正的解脫。
【English Translation】 English version: If it is said that an Arhat (one who has attained enlightenment) who has exhausted all outflows obtains the wisdom called 'Exhaustion of Outflows Superknowledge' (漏盡通, lou jin tong), then this belongs to the category of the Ten Wisdoms. This is the view of the Hinayana (小乘, xiao cheng). In Mahayana (大乘, da cheng) Buddhism, it is included within the 'Wisdom of Reality' (如實智, ru shi zhi). What is its characteristic? The first five superknowledges are all contained within 'Omniscience' (一切智, yi qie zhi) and 'Unobstructed Wisdom' (無礙智, wu ai zhi). Within the 'Exhaustion of Outflows Superknowledge', knowing about the exhaustion of outflows is called 'Exhaustion of Outflows Superknowledge', and it is also included within 'Omniscience' and 'Unobstructed Wisdom'. If one realizes the exhaustion of outflows, this is called 'Exhaustion of Outflows Superknowledge', and it is included within 'Pure Wisdom' (清凈智, qing jing zhi). The distinctions based on the various wisdoms are as described above (This concludes the third section). Next is the fourth section, concerning the distinction of the six superknowledges in relation to the Ten Illuminations (十明, shi ming). The Ten Illuminations are as described in the Avatamsaka Sutra (花嚴經, hua yan jing). That sutra divides the six superknowledges into the Ten Illuminations. Therefore, it is necessary to distinguish the six superknowledges in relation to them. What are their characteristics? 'Superknowledge of Others' Minds' (他心通, ta xin tong), as the sutra says, belongs to the 'Illumination of Wisdom of Others' Minds' (他心智明, ta xin zhi ming). 'Superknowledge of Past Lives' (宿命通, su ming tong), as the sutra says, belongs to the 'Illumination of Wisdom of Past Lives' (宿命智明, su ming zhi ming). The remaining four superknowledges are each divided into two. 'Superknowledge of Magical Powers' (身通, shen tong) is divided into two: the first is called 'Illumination of Wisdom of Abiding in Fearless Divine Power' (安住無畏神力智明, an zhu wu wei shen li zhi ming), which allows one to freely travel without obstruction in the ten directions; the second is called 'Illumination of Wisdom of Various Physical Forms' (種種色身智明, zhong zhong se shen zhi ming), which allows one to manifest various different physical forms. 'Superknowledge of the Divine Eye' (天眼, tian yan) is divided into two: the first is 'Illumination of Wisdom of the Divine Eye' (天眼智明, tian yan zhi ming), which allows one to clearly see various forms and images; the second is 'Illumination of Wisdom of Exhausting Future Eons' (盡未來際劫智明, jin wei lai ji jie zhi ming), which allows one to understand the cycle of death and rebirth in the future. 'Superknowledge of the Divine Ear' (天耳, tian er) is divided into two: the first is 'Illumination of Wisdom of the Divine Ear' (天耳智明, tian er zhi ming), which allows one to hear distant sounds; the second is 'Illumination of Wisdom of Limitless Various Sounds' (無量種種音聲智明, wu liang zhong zhong yin sheng zhi ming), which allows one to understand the differences in the languages and sounds of all beings. 'Exhaustion of Outflows Superknowledge' (漏盡, lou jin) is divided into two: the first is 'Illumination of Wisdom of Reality' (如實智明, ru shi zhi ming), which allows one to realize the true nature of phenomena and exhaust all outflows; the second is 'Illumination of Wisdom of Cessation Samadhi' (滅定智明, mie ding zhi ming), which allows one to understand the Dharma of cessation for the Three Vehicles (三乘, san cheng). The distinctions based on the Ten Illuminations are as described above (This concludes the fourth section). Next is the fifth section, concerning the distinction of the six superknowledges in relation to the Two Liberations (二脫, er tuo). The Two Liberations refer to: 1. 'Liberation through Wisdom' (慧解脫, hui jie tuo); 2. 'Liberation through Mind' (心解脫, xin jie tuo). The sutras say that the Two Liberations have two meanings. One meaning is: cutting off the bonds of attachment and achieving freedom of mind is called 'Liberation through Mind'; cutting off ignorance and achieving unobstructed wisdom is called 'Liberation through Wisdom'. Therefore, the sutras say: 'Cutting off ignorance, wisdom becomes clear; removing desire, the mind is liberated.' Vimalakirti's (維摩, wei mo) statement: 'Eternally extinguishing ignorance and desire, arising light and liberation,' also belongs to this category. In this category, all six superknowledges are included within 'Liberation through Wisdom', because they are wisdom. 'Liberation through Mind' is the foundation upon which the six superknowledges rely, it is the cause of the six superknowledges, but it is not true liberation.
通體。第二義者。如涅槃說。斷除一切性結煩惱真心出障名心解脫。彼文說言。貪慾嗔癡永斷滅。滅故名心解脫。故知斷除性結煩惱為心解脫。又彼文言。是心本性不共貪慾嗔癡和合。譬如日月雖為煙雲塵霧等覆。而不與彼五翳和合。以不合故諸佛菩薩永破貪慾名心解脫。故知真心出煩惱障名心脫。斷事無知於一切法照見無礙名慧解脫。故彼文言。於一切法所知無礙名慧解脫。於此門中六通是其二脫所攝。攝相云何。前之五通慧解脫收。故涅槃云。因慧解脫昔所不聞而今得聞。昔所不見而今得見。昔所不到而今得到。亦應說言。昔所不知而今得知。文略不辨。不聞得聞是天耳通。不見得見是天眼通。不到得到是其身通。不知得知是其他心宿命二通。漏盡通中義有兩兼。一自證漏盡名漏盡通心解脫收。二知他漏盡名漏盡通慧解脫攝。體性如是。
次第三門明其六通修得之義。得有二種。一離欲得。二方便得。斷離下欲得上禪時即得依禪所有神通名離欲得。從修方便而有所得名方便得。依如毗曇彼六通中漏盡一通唯離欲得。天眼天耳唯方便得。余之三通亦離欲得亦方便得。何故漏盡唯離欲得。結盡之處無漏聖德。即是通故。此乃宣說。自證漏盡為漏盡通唯離欲得。若知他人漏盡不盡為漏盡通以他心通應須方便。今從
【現代漢語翻譯】 現代漢語譯本： 通體：第二種解釋，如《涅槃經》所說，斷除一切與生俱來的煩惱，使真心脫離障礙，這叫做『心解脫』。經文說：『貪慾、嗔恚、愚癡永遠斷滅，因斷滅故，名為心解脫。』由此可知，斷除與生俱來的煩惱是心解脫。經文又說：『這顆心本性不與貪慾、嗔恚、愚癡混合。』譬如太陽和月亮，即使被煙雲塵霧等遮蔽，也不與這五種遮蔽物混合。因為不混合的緣故，諸佛菩薩永遠破除貪慾，名為心解脫。』由此可知，真心脫離煩惱的障礙叫做心解脫。斷除對事物的無知，對一切法照見無礙，這叫做『慧解脫』。所以經文說：『對於一切法，所知沒有障礙，名為慧解脫。』 在這個法門中，六神通都包含在這兩種解脫之中。包含的情況是怎樣的呢？前面的五種神通被『慧解脫』所包含。所以《涅槃經》說：『因為慧解脫，過去沒有聽過的現在聽到了，過去沒有見過的現在見到了，過去沒有到達的現在到達了。』也應該說：『過去不知道的現在知道了。』經文省略了沒有說明。沒有聽過而聽到是天耳通，沒有見過而見到是天眼通，沒有到達而到達是神足通，不知道而知道是他心通和宿命通。在漏盡通中，意義有兩方面：一是自己證得漏盡，名為漏盡通，被『心解脫』所包含；二是知道他人漏盡，名為漏盡通，被『慧解脫』所包含。體性就是這樣。 接下來，第三個方面說明六神通修習證得的意義。證得有兩種：一是離欲而得，二是方便而得。斷除地獄的慾望，證得上禪定時，立即獲得依禪定而有的神通，這叫做『離欲而得』。從修習方便法門而有所得，叫做『方便而得』。依照《阿毗達摩》，這六神通中，漏盡通唯有通過離欲才能獲得，天眼通和天耳通唯有通過方便才能獲得，其餘的三種神通既可以通過離欲獲得，也可以通過方便獲得。為什麼漏盡通唯有通過離欲才能獲得呢？因為煩惱結使斷盡之處，就是沒有煩惱的聖德，也就是神通。這裡所說的是，自己證得漏盡，作為漏盡通，唯有通過離欲才能獲得。如果知道他人漏盡與否，作為漏盡通，因為需要用到他心通，所以必須通過方便法門。現在從...
【English Translation】 English version: Substance: The second meaning, as stated in the Nirvana Sutra, is that the severance of all innate afflictions, allowing the true mind to emerge from its obstructions, is called 'Liberation of Mind'. The text states: 'Greed, hatred, and delusion are eternally extinguished; because of this extinction, it is called Liberation of Mind.' Thus, it is known that severing innate afflictions is Liberation of Mind. The text also states: 'This mind's original nature does not combine with greed, hatred, and delusion.' For example, the sun and moon, even when covered by smoke, clouds, dust, and fog, do not combine with these five obscurations. Because of this non-combination, all Buddhas and Bodhisattvas eternally destroy greed, which is called Liberation of Mind.' Thus, it is known that the true mind emerging from the obstructions of afflictions is called Liberation of Mind. Severing ignorance of things, and seeing all dharmas without obstruction, is called 'Liberation of Wisdom'. Therefore, the text states: 'Regarding all dharmas, knowing without obstruction is called Liberation of Wisdom.' Within this Dharma gate, the six superknowledges (Abhijna) are all encompassed within these two liberations. How are they encompassed? The first five superknowledges are encompassed by 'Liberation of Wisdom'. Therefore, the Nirvana Sutra states: 'Because of Liberation of Wisdom, what was not heard in the past is now heard, what was not seen in the past is now seen, what was not reached in the past is now reached.' It should also be said: 'What was not known in the past is now known.' The text omits this. Hearing what was not heard is the Divine Ear (Dibba-sota), seeing what was not seen is the Divine Eye (Dibba-cakkhu), reaching what was not reached is the Spiritual Power (Iddhividha), knowing what was not known is the Knowledge of Others' Minds (Paracitta-vijanana) and the Knowledge of Past Lives (Pubbe-nivasanussati). Within the Exhaustion of Defilements (Asavakkhaya), there are two aspects: first, personally realizing the exhaustion of defilements, which is called the Exhaustion of Defilements, is encompassed by 'Liberation of Mind'; second, knowing that others have exhausted their defilements, which is called the Exhaustion of Defilements, is encompassed by 'Liberation of Wisdom'. Such is its nature. Next, the third aspect explains the meaning of cultivating and attaining the six superknowledges. There are two types of attainment: one is attainment through detachment from desire, and the other is attainment through skillful means. Severing desires of the lower realms and attaining the higher dhyanas (Jhana), one immediately obtains the superknowledges that arise from the dhyana, which is called 'attainment through detachment from desire'. Obtaining something through cultivating skillful means is called 'attainment through skillful means'. According to the Abhidhamma, among these six superknowledges, the Exhaustion of Defilements can only be attained through detachment from desire, the Divine Eye and Divine Ear can only be attained through skillful means, and the remaining three superknowledges can be attained through both detachment from desire and skillful means. Why can the Exhaustion of Defilements only be attained through detachment from desire? Because the place where the bonds of afflictions are exhausted is the undefiled noble virtue, which is superknowledge. What is being said here is that personally realizing the exhaustion of defilements, as the Exhaustion of Defilements, can only be attained through detachment from desire. If one knows whether others have exhausted their defilements, as the Exhaustion of Defilements, because it requires the use of the Knowledge of Others' Minds, it must be through skillful means. Now, from...
一義。故略不說。何故天眼天耳二通唯方便得。毗曇宣說。眼耳二通體是無記。定外作用不與定俱。斷離下欲得上定時不得此通。以是義故非離欲得。得定之後別修方便方始得之。以是義故唯方便得。何故餘三亦離欲得亦方便得。彼性是善與定心俱。斷離下欲得上定時即便得之。故離欲得。離下欲時雖復得之。但可成就而不現前。不得現用更作方便乃得現用。故方便得。如財異處雖復屬己不得現用。方便往取始得現用。彼亦如是。若依成實漏盡一通唯離欲得。與毗曇同。余之五通唯方便得。何故如是。彼宗宣說。一切功德修得之後成就不失方名為得。無有未修未現之法豫名為得。以是義故身通等五離下欲時未名為得。修后乃得。故方便得。若依大乘諸佛菩薩自證漏盡名漏盡通。唯離欲得。知他漏盡及餘五通亦離欲得亦方便得。何故如是。大乘六通用如實慧以之為體。彼體即定。斷離煩惱內證寂滅如實定時即得彼定通。故離欲得。初修之時假想方便熏發真心中作用隨生。故方便得。云何得知大乘六通皆與定俱。如維摩說。諸佛如來常在三昧悉見佛國。不以二相。天眼既然。余通亦爾。故皆即定。以即定故悉離欲得。問曰。漏盡離欲得者。離何地欲得漏盡通。釋言。分別有三。一簡終異始。離非想欲得漏盡通。離下地欲非
【現代漢語翻譯】 現代漢語譯本 一個含義。所以略過不說。為什麼天眼通和天耳通這兩種神通只能通過方便法門獲得？《毗曇》中宣說，天眼通和天耳通的本體是無記性的，在禪定之外起作用，不與禪定同時生起。斷除地獄慾望而證得更高禪定時，無法獲得這兩種神通。因為這個原因，它們不是通過斷欲而獲得的。在獲得禪定之後，需要另外修習方便法門才能獲得它們。因為這個原因，它們只能通過方便法門獲得。為什麼其餘三種神通既可以通過斷欲獲得，也可以通過方便法門獲得？因為它們的性質是善的，並且與禪定心同時生起。斷除地獄慾望而證得更高禪定時，就能立即獲得它們。所以說可以通過斷欲獲得。在斷除地獄慾望時，雖然可以獲得它們，但只是成就了，而沒有顯現出來，不能立即使用，需要進一步修習方便法門才能顯現出來並使用。所以說可以通過方便法門獲得。就像財物放在別處，雖然屬於自己，但不能立即使用，需要通過方便法門去取才能立即使用。其餘神通也是如此。如果按照《成實論》的觀點，漏盡通只能通過斷欲獲得，與《毗曇》的觀點相同。其餘五種神通只能通過方便法門獲得。為什麼會這樣呢？《成實論》中宣說，一切功德在修習獲得之後，成就而不失壞，才能稱為獲得。沒有未修習、未顯現的法，可以預先稱為獲得。因為這個原因，身通等五種神通在斷除地獄慾望時，還不能稱為獲得，需要在修習之後才能獲得。所以說只能通過方便法門獲得。如果按照大乘佛教的觀點，諸佛菩薩通過自身證悟而獲得的漏盡，稱為漏盡通，只能通過斷欲獲得。瞭解他人漏盡以及其餘五種神通，既可以通過斷欲獲得，也可以通過方便法門獲得。為什麼會這樣呢？大乘佛教的六種神通以如實智慧為本體，而如實智慧的本體就是禪定。斷除煩惱，內心證悟寂滅，處於如實禪定時，就能獲得這種禪定通。所以說可以通過斷欲獲得。在初修之時，通過假想方便法門，熏習引發真心中作用的隨之生起。所以說可以通過方便法門獲得。如何得知大乘佛教的六種神通都與禪定同時生起呢？就像《維摩經》中所說，諸佛如來常在三昧之中，完全看見佛國，不通過二相。天眼通既然如此，其餘神通也是如此。所以說都與禪定同時生起。因為與禪定同時生起，所以都可以通過斷欲獲得。問：如果說漏盡通通過斷欲獲得，那麼斷除哪個層次的慾望才能獲得漏盡通？答：對此有三種解釋。第一種是簡別終異始，即斷除非想非非想處天的慾望才能獲得漏盡通，斷除地獄地的慾望不能獲得漏盡通。
【English Translation】 English version One meaning. Therefore, it is briefly not explained. Why are the two superknowledges of the heavenly eye (divyacakṣus, ability to see things far away) and the heavenly ear (divyaśrotra, ability to hear sounds far away) only obtained through skillful means (upāya)? The Abhidharma (collection of Buddhist scriptures) declares that the nature of the heavenly eye and heavenly ear is neutral (avyākṛta), functioning outside of meditative absorption (dhyāna), and not arising simultaneously with meditative absorption. When one abandons the desires of the lower realms and attains higher meditative absorption, one does not obtain these superknowledges. For this reason, they are not obtained through abandoning desire. After attaining meditative absorption, one must separately cultivate skillful means to begin to obtain them. For this reason, they are only obtained through skillful means. Why are the remaining three superknowledges obtained both through abandoning desire and through skillful means? Their nature is virtuous (kuśala) and arises simultaneously with the mind of meditative absorption. When one abandons the desires of the lower realms and attains higher meditative absorption, one immediately obtains them. Therefore, it is said that they are obtained through abandoning desire. Although one obtains them when abandoning the desires of the lower realms, they are only accomplished but not manifested. One cannot immediately use them and must further cultivate skillful means to manifest them and use them. Therefore, it is said that they are obtained through skillful means. It is like wealth in another place, although it belongs to oneself, one cannot immediately use it. One must use skillful means to go and take it to begin to use it immediately. The remaining superknowledges are also like this. If one follows the Satyasiddhi Śāstra (Chengshi Lun), the superknowledge of the extinction of outflows (āsravakṣayajñāna, knowledge of the ending of mental defilements) is only obtained through abandoning desire, which is the same as the Abhidharma. The remaining five superknowledges are only obtained through skillful means. Why is it like this? That school declares that all merits, after being cultivated and obtained, are called obtained only when they are accomplished and not lost. There is no uncultivated, unmanifested dharma that can be prematurely called obtained. For this reason, the superknowledge of the psychic power (ṛddhi, ability to manifest supernatural powers) and the other five superknowledges are not called obtained when one abandons the desires of the lower realms. They are obtained after cultivation. Therefore, they are only obtained through skillful means. If one follows the Mahayana (Great Vehicle) teachings, the extinction of outflows that the Buddhas and Bodhisattvas self-realize is called the superknowledge of the extinction of outflows, which is only obtained through abandoning desire. Knowing the extinction of outflows of others and the remaining five superknowledges are obtained both through abandoning desire and through skillful means. Why is it like this? The six superknowledges of Mahayana use true and real wisdom (yathābhūtajñāna) as their essence. That essence is meditative absorption. When one abandons afflictions, internally realizes quiescence, and is in true and real meditative absorption, one obtains that meditative absorption superknowledge. Therefore, it is said that it is obtained through abandoning desire. At the time of initial cultivation, through imagined skillful means, the function within the true mind is stimulated and arises accordingly. Therefore, it is said that it is obtained through skillful means. How is it known that the six superknowledges of Mahayana all arise simultaneously with meditative absorption? As Vimalakirti (Vimalakīrti) said, 'All Buddhas and Tathagatas are constantly in samadhi (samādhi, a state of meditative concentration), and completely see the Buddha-fields, not through dualistic appearances.' Since the heavenly eye is like this, the remaining superknowledges are also like this. Therefore, they all arise simultaneously with meditative absorption. Because they arise simultaneously with meditative absorption, they can all be obtained through abandoning desire. Question: If it is said that the superknowledge of the extinction of outflows is obtained through abandoning desire, then abandoning the desires of which realm obtains the superknowledge of the extinction of outflows? Answer: There are three explanations for this. The first is to distinguish the end from the beginning, that is, abandoning the desires of the Realm of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana) obtains the superknowledge of the extinction of outflows, and abandoning the desires of the lower realms does not.
漏盡故。二據終攝始。斷離非想一地欲已。下諸地中對治無漏悉皆增明通攝以為漏盡智通。三隨分通論。于諸地中隨分離欲所得無漏皆漏盡通。故地持中宣說菩薩有漏盡通。問曰。漏盡離欲得者。為離下欲得上功德。為離上欲得下功德。為當離於自地之慾得自地德。釋言。兼有是義。云何。如斷欲結得初禪地無漏功德。如是一切名斷下欲得上功德。如斷二禪至非想結得初禪地勝分無漏。如是一切名斷上欲得下功德。何者初禪勝分無漏。依如毗曇初禪無漏能斷初禪至非想結。成實大乘初禪無漏能斷三界一切煩惱。於此治中能斷二禪至非想惑名為初禪勝分無漏。此之無漏要斷上結方始得之。已前不得。斷初禪結還得初禪無漏功德。名為斷除自地煩惱得自地德。如是一切。問曰。一切離欲得者。為當得于先所得法。為當得于先所未得。若唯得於先所得法無漏功德本來未得。離欲之時不應得之。若通得於先所未得。是則凡夫離欲之時應得無漏。聲聞緣覺離欲之時應得初禪一切功德。若具得之應同諸佛。餘地亦爾。釋言。離欲所得不定。或有但得先所得法。凡夫本來曾得諸禪乃得依禪所生功德。有時退起下地煩惱失上功德。后斷下結還得本昔所失之法。不得無漏。良以凡夫于無漏法無有趣向之方便故。或有通得先所未得。聖人斷
【現代漢語翻譯】 現代漢語譯本 因為已經斷盡了煩惱。二、依據最終的果位來總攝最初的因地。斷除了非想非非想處地的慾望之後，下方的各個地中，所有對治煩惱的無漏智慧都更加增進和明晰，統統包含在漏盡智通之中。三、隨分而論，在各個地中，隨著斷除慾望所獲得的無漏智慧，都屬於漏盡通。所以《地持經》中宣說菩薩具有漏盡通。問：漏盡是通過斷除慾望而獲得的，那麼，是斷除下方的慾望而獲得上方的功德，還是斷除上方的慾望而獲得下方的功德，還是斷除自己所在地的慾望而獲得自己所在地的功德？答：兼有這幾種情況。怎麼樣呢？例如，斷除了欲界的煩惱結縛，獲得了初禪地的無漏功德，像這樣的一切情況，都叫做斷除下方的慾望而獲得上方的功德。例如，斷除了二禪乃至非想非非想處地的煩惱結縛，獲得了初禪地殊勝部分的無漏智慧，像這樣的一切情況，都叫做斷除上方的慾望而獲得下方的功德。什麼是初禪殊勝部分的無漏智慧呢？根據《毗曇》的觀點，初禪的無漏智慧能夠斷除從初禪到非想非非想處地的煩惱結縛。根據《成實論》和大乘的觀點，初禪的無漏智慧能夠斷除三界的一切煩惱。在這種對治煩惱的過程中，能夠斷除二禪乃至非想非非想處地的迷惑，就叫做初禪殊勝部分的無漏智慧。這種無漏智慧，必須要斷除上方的煩惱結縛才能獲得，在此之前是無法獲得的。斷除了初禪的煩惱結縛，仍然只能獲得初禪的無漏功德，這叫做斷除自己所在地的煩惱而獲得自己所在地的功德。像這樣的一切情況。問：一切通過斷除慾望而獲得的功德，是獲得先前已經獲得的法，還是獲得先前沒有獲得的法？如果僅僅是獲得先前已經獲得的法，那麼無漏功德本來沒有獲得過，在斷除慾望的時候不應該獲得。如果也獲得先前沒有獲得的法，那麼凡夫在斷除慾望的時候，應該獲得無漏智慧。聲聞、緣覺在斷除慾望的時候，應該獲得初禪的一切功德。如果全部獲得，就應該和諸佛一樣了，其他的地也是這樣。答：通過斷除慾望所獲得的功德是不一定的，有時僅僅是獲得先前已經獲得的法。凡夫本來曾經獲得過諸禪定，才能獲得依禪定所產生的功德。有時退失而生起下方的煩惱，失去上方的功德。後來斷除了下方的煩惱結縛，仍然只能獲得先前所失去的法，無法獲得無漏智慧。這是因為凡夫對於無漏法沒有趣向的方便的緣故。有時也獲得先前沒有獲得的法，聖人斷除煩惱時，
【English Translation】 English version Because defilements are exhausted. Secondly, it is based on the ultimate attainment to encompass the initial stage. After severing the desire for the Realm of Neither Perception Nor Non-Perception (Naisaṃjñānāsaṃjñāyatana) (the state of neither perception nor non-perception), in the lower realms, all the non-outflow wisdom that counteracts defilements is further enhanced and clarified, all included within the Exhaustion of Defilements Superknowledge (漏盡智通, Loujin Zhitong). Thirdly, discussing it partially, in each realm, the non-outflow wisdom obtained through severing desire is all Exhaustion of Defilements Superknowledge. Therefore, the Bodhisattvabhumi Sutra (地持經, Dichijing) proclaims that Bodhisattvas possess the Exhaustion of Defilements Superknowledge. Question: The Exhaustion of Defilements is obtained through severing desire. Is it severing desire in the lower realms to obtain merit in the higher realms, or severing desire in the higher realms to obtain merit in the lower realms, or severing desire in one's own realm to obtain merit in one's own realm? Answer: All of these are possible. How so? For example, severing the bonds of desire in the Desire Realm (欲界, Yujie) and obtaining the non-outflow merit of the First Dhyana Realm (初禪, Chuchan), all such cases are called severing desire in the lower realms to obtain merit in the higher realms. For example, severing the bonds from the Second Dhyana (二禪, Erchan) up to the Realm of Neither Perception Nor Non-Perception and obtaining the superior part of the non-outflow wisdom of the First Dhyana Realm, all such cases are called severing desire in the higher realms to obtain merit in the lower realms. What is the superior part of the non-outflow wisdom of the First Dhyana? According to the Abhidharma (毗曇, Pitan), the non-outflow wisdom of the First Dhyana can sever the bonds from the First Dhyana up to the Realm of Neither Perception Nor Non-Perception. According to the Tattvasiddhi Shastra (成實論, Chengshi Lun) and Mahayana, the non-outflow wisdom of the First Dhyana can sever all afflictions in the Three Realms (三界, Sanjie). In this process of counteracting afflictions, being able to sever the delusions from the Second Dhyana up to the Realm of Neither Perception Nor Non-Perception is called the superior part of the non-outflow wisdom of the First Dhyana. This non-outflow wisdom can only be obtained by severing the bonds of the higher realms; it cannot be obtained before that. Severing the bonds of the First Dhyana still only obtains the non-outflow merit of the First Dhyana, which is called severing the afflictions of one's own realm to obtain merit in one's own realm. All such cases are like this. Question: For all merits obtained through severing desire, is it obtaining the Dharma (法, Fa) that was previously obtained, or obtaining the Dharma that was not previously obtained? If it is only obtaining the Dharma that was previously obtained, then non-outflow merit was never obtained before, so it should not be obtained when severing desire. If it also obtains the Dharma that was not previously obtained, then ordinary beings should obtain non-outflow wisdom when severing desire. Sravakas (聲聞, Shengwen) and Pratyekabuddhas (緣覺, Yuanjue) should obtain all the merits of the First Dhyana when severing desire. If they obtain all of it, they should be the same as the Buddhas, and the same applies to other realms. Answer: The merits obtained through severing desire are not fixed. Sometimes one only obtains the Dharma that was previously obtained. Ordinary beings originally obtained the Dhyanas (禪定, Chanding), so they can obtain the merits produced by the Dhyanas. Sometimes they regress and generate lower afflictions, losing the merits of the higher realms. Later, when they sever the bonds of the lower realms, they can still only obtain the Dharma they previously lost, and cannot obtain non-outflow wisdom. This is because ordinary beings do not have the means to aspire to non-outflow Dharma. Sometimes one also obtains the Dharma that was not previously obtained. When sages sever
離下地結時通得上地無漏功德。先有趣向之方便。故雖復得之各有分限。不得過量。為是小聖不得同佛。是義云何。今且約就初禪釋之。余類可知。初禪地中無漏功德品殊無量。于中具有聲聞緣覺菩薩佛德。隨其分限未離欲前作方便者。離欲已后則便得之。無方便者。離欲不得。為是聲聞離欲之時但得聲聞無漏功德。不得餘人無漏功德。如是一切。又初禪德障有三種。一下地障。欲界煩惱障初禪德。二自地障。初禪煩惱障初禪德。三上地障。二禪已上一切煩惱障初禪功德。就下障中粗細無量。聲聞斷粗得初禪中粗品功德。緣覺之人所斷漸細所得漸勝。乃至諸佛斷之方盡所得窮極。自地障中品亦無量。聲聞斷粗得初禪中粗品功德。緣覺轉細所得漸勝。至佛乃窮。所得方極。上地障中品亦無量。隨分斷除。所得各別。初禪既然。余禪亦爾。以是義故離欲雖得先所未得不即同佛。問曰。若言初禪煩惱還能障于初禪功德。二禪已上至非想結亦能障于初禪德者。菩薩十地初地中障還能障于初地德不。二地乃至佛地之障亦能障于初地德不。釋有同異。異而論之八禪是其生得之處。初禪地中所生無漏能斷三界一切煩惱。所斷煩惱望其能斷齊有障義。余禪亦爾。十地斷障分齊別處。初地之解不能斷二地處障乃至佛地障。以不斷故。二地
【現代漢語翻譯】 現代漢語譯本 在證得下地（指欲界、色界、無色界等較低層次的禪定境界）的解脫時，可以獲得上地（指更高層次的禪定境界）的無漏功德（指沒有煩惱染污的功德）。這是因為事先有趨向這些功德的方便（指修行方法和努力）。因此，雖然都能獲得這些功德，但各自獲得的份額和程度是有限的，不能超過其能力範圍。這就是為什麼小乘聖者（如聲聞、緣覺）不能等同於佛的原因。這是什麼意思呢？現在先以初禪（色界初禪）為例來解釋，其餘的禪定境界可以類推。 在初禪的境界中，無漏功德的種類和數量是極其多的，其中包含了聲聞、緣覺、菩薩、佛的功德。在還沒有斷除欲界煩惱之前，如果事先做了相應的方便，那麼在斷除欲界煩惱之後，就能獲得相應的功德；如果沒有做方便，那麼即使斷除了欲界煩惱也無法獲得。因此，聲聞在斷除欲界煩惱的時候，只能獲得聲聞的無漏功德，而不能獲得其他人的無漏功德。一切情況都是如此。此外，初禪的功德有三種障礙：一是下地障，即欲界的煩惱障礙初禪的功德；二是自地障，即初禪的煩惱障礙初禪的功德；三是上地障，即二禪及以上的一切煩惱障礙初禪的功德。 就下地障來說，粗細程度有無數種。聲聞斷除粗的煩惱，獲得初禪中粗品的功德；緣覺斷除的煩惱逐漸精細，獲得的功德也逐漸殊勝；乃至諸佛斷除一切煩惱，獲得的功德達到極致。自地障的種類也無數。聲聞斷除粗的煩惱，獲得初禪中粗品的功德；緣覺斷除的煩惱逐漸精細，獲得的功德也逐漸殊勝；直到佛斷除一切煩惱，獲得的功德才達到極致。上地障的種類也無數，隨著斷除的程度不同，獲得的功德也各不相同。初禪是這樣，其餘的禪定境界也是如此。因此，雖然斷除欲界煩惱后可以獲得先前沒有獲得的功德，但並不能因此就等同於佛。 問：如果說初禪的煩惱還能障礙初禪的功德，二禪及以上的煩惱乃至非想非非想處的煩惱也能障礙初禪的功德，那麼菩薩十地（菩薩修行的十個階段）中，初地（菩薩十地中的第一地，歡喜地）的障礙還能障礙初地的功德嗎？二地乃至佛地的障礙也能障礙初地的功德嗎？請解釋其中的同異之處。 答：從不同的角度來看，八禪（色界四禪和無色界四空定）是眾生出生的地方。初禪境界中所產生的無漏智慧能夠斷除三界（欲界、色界、無色界）的一切煩惱。所斷的煩惱相對於能斷的智慧來說，都具有障礙的意義。其餘的禪定境界也是如此。菩薩十地斷除障礙的範圍和程度是不同的。初地的智慧不能斷除二地處的障礙，乃至佛地的障礙。因為沒有斷除這些障礙，所以二地（菩薩十地中的第二地，離垢地）
【English Translation】 English version When one attains liberation from the lower realms (referring to lower levels of meditative states such as the desire realm, form realm, and formless realm), one can access the unconditioned merits (merits free from defilements) of the higher realms. This is because there are prior expedient means (referring to practices and efforts) that lead to these merits. Therefore, although everyone can attain these merits, the share and extent of what they attain are limited and cannot exceed their capacity. This is why lesser saints (such as Śrāvakas and Pratyekabuddhas) cannot be equated with Buddhas. What does this mean? Let's take the first Dhyāna (first meditation in the form realm) as an example to explain, and the rest of the meditative states can be inferred by analogy. In the realm of the first Dhyāna, there are countless types and amounts of unconditioned merits, which include the merits of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas. Before one has eradicated the desires of the desire realm, if one has made the corresponding expedient means beforehand, then after eradicating the desires of the desire realm, one can attain the corresponding merits; if one has not made the expedient means, then even if one eradicates the desires of the desire realm, one cannot attain them. Therefore, when a Śrāvaka eradicates the desires of the desire realm, they can only attain the unconditioned merits of a Śrāvaka, and cannot attain the unconditioned merits of others. All situations are like this. In addition, there are three types of obstacles to the merits of the first Dhyāna: first, the obstacles of the lower realms, that is, the desires of the desire realm obstruct the merits of the first Dhyāna; second, the obstacles of the realm itself, that is, the desires of the first Dhyāna obstruct the merits of the first Dhyāna; third, the obstacles of the higher realms, that is, all the desires of the second Dhyāna and above obstruct the merits of the first Dhyāna. Regarding the obstacles of the lower realms, there are countless degrees of coarseness and subtlety. A Śrāvaka eradicates the coarse desires and attains the coarse merits in the first Dhyāna; a Pratyekabuddha gradually eradicates the subtle desires and gradually attains superior merits; and even the Buddhas eradicate all desires and attain the ultimate merits. There are also countless types of obstacles of the realm itself. A Śrāvaka eradicates the coarse desires and attains the coarse merits in the first Dhyāna; a Pratyekabuddha gradually eradicates the subtle desires and gradually attains superior merits; until the Buddha eradicates all desires and attains the ultimate merits. There are also countless types of obstacles of the higher realms. The merits attained vary depending on the degree of eradication. The first Dhyāna is like this, and so are the rest of the meditative states. Therefore, although one can attain previously unattained merits after eradicating the desires of the desire realm, one cannot therefore be equated with a Buddha. Question: If the desires of the first Dhyāna can still obstruct the merits of the first Dhyāna, and the desires of the second Dhyāna and above, even the desires of the realm of neither perception nor non-perception, can also obstruct the merits of the first Dhyāna, then in the ten Bhūmis (ten stages of Bodhisattva practice) of a Bodhisattva, can the obstacles of the first Bhūmi (the first of the ten Bhūmis, Pramuditābhūmi) still obstruct the merits of the first Bhūmi? Can the obstacles of the second Bhūmi and even the Buddha Bhūmi also obstruct the merits of the first Bhūmi? Please explain the similarities and differences. Answer: From different perspectives, the eight Dhyānas (the four Dhyānas of the form realm and the four formless absorptions of the formless realm) are the places where sentient beings are born. The unconditioned wisdom produced in the realm of the first Dhyāna can eradicate all the desires of the three realms (desire realm, form realm, formless realm). The desires that are eradicated have the meaning of obstacles relative to the wisdom that can eradicate them. The rest of the meditative states are also like this. The scope and extent of the eradication of obstacles in the ten Bhūmis of a Bodhisattva are different. The wisdom of the first Bhūmi cannot eradicate the obstacles of the second Bhūmi, and even the obstacles of the Buddha Bhūmi. Because these obstacles have not been eradicated, the second Bhūmi (the second of the ten Bhūmis, Vimalābhūmi)
家障乃至佛障不障初地。餘地亦爾。如見道解與修道解不雜對治。又問。十地是斷德得處可斷下過得上地德。八禪既非斷得之處。離下過時不應得於上禪功德。釋言。凈禪是斷得處與十地同。故離下欲得上禪德。凈望無漏是生得處。故依下禪所發無漏能斷自地及上地中一切煩惱。斷彼結時得下地中無漏功德。設用余禪斷上煩惱亦得下地無漏功德。同治修故不同十地位位別斷。異義如是。同而論之十地位法一一位中。粗細塵算障亦無量。且論初地。余類可知。于初地中粗品之障凈心時斷得初地中粗品功德。其微細者二地時斷。得初地中漸勝功德。初地家障至佛。乃至所得功德至佛乃窮。以初地障諸地共斷故諸地中所斷之障同障初地。餘地亦爾。華嚴宣說。菩薩一地普攝一切諸地功德。義當此門。此望法位與禪地同。問曰。前說。漏盡智通是離欲得。離相云何。如前斷結章中具辨。不可更論。問曰。毗曇說身通等亦離欲得。所離之慾與障通壅為一為異。釋言不同。彼所離欲染污煩惱。障通之壅不染無知。又所離欲斷離之時得禪。得通障通之壅斷唯得通。又所離欲偏望身通他心宿命。障通之壅遍障五通。又復彼欲斷除得通名離欲得。障通之壅斷除得通名方便得。為是全別問曰。此壅五住惑中何住所攝釋有兩義。一分粗異細。
是四住家眷屬煩惱非無明地。無明住地二乘不斷。障通之壅凡夫二乘能斷故。二攝末從本。是無明中不染無知。若是無明凡夫二乘安能斷除。隨學暫遮。不能永離猶不名斷。又問此壅于彼三界九地之中系屬何地。釋言。此壅不同染惑。定屬諸地。而是諸地壅隔之心在於欲界至第四禪。在此地中有壅障故。又隨此地有粗細故。問曰。向說身通等五皆方便得。方便云何。五通依於心根根禪而修習之。故雜心云。五通在四禪根本非余定。且約初禪明修通相。余類可知。修習身通有三種通。一方便道。先入初禪根本定心。此即是止。後作飛行往來之想或為大小轉變之想。此即是觀。還入定中復作飛行往來等想。如是多返。此是身通方便道矣。二無礙道。由前方便熏發之力入定發慧。一無礙道斷障通壅。三解脫道。無礙道后一解脫道證除彼障。從是已后欲有所為如前心想即能為之。身通如是。修他心通亦三種道。一方便道。亦先入定。次觀他心測其心想。如是多返名方便道。二無礙道。由前方便熏發之力入定發慧。一無礙道斷障通壅三解脫道。無礙道后一解脫道證除彼障。后時欲知他人之心即能知之。修宿命通亦三種道。一方便道。先入定中。次起心想。尋憶過去所更之事。從近至遠。次第尋之。還入定中。如是多返。二無礙道
【現代漢語翻譯】 現代漢語譯本 是四住地（sizhudi，指見、修、欲愛、有愛四種煩惱的住處）家眷屬煩惱，並非無明地（wumingdi，指根本無明的境界）。二乘（ercheng，聲聞乘和緣覺乘）之人無法斷除無明住地（wumingzhudi，無明煩惱的住處）。 障通之壅（zhangtongzhiyong，障礙神通的障礙）凡夫和二乘能夠斷除，因為二攝末從本（ershemocongben，從根本上攝取末節）。這是無明中的不染無知（buranwuzhi，不染污的無知）。如果是無明，凡夫和二乘怎麼能夠斷除呢？ 隨學暫遮（suixuezanzhe，隨著學習暫時遮蓋），不能永遠脫離，因此不能稱為斷除。又問，這種障礙在三界九地（sanjiejiudi，佛教宇宙觀中的三個界和九個層次）之中屬於哪一地？ 回答說，這種障礙不同於染惑（ranhuo，染污的迷惑），必定屬於諸地（zhudi，各個層次）。而是諸地（zhudi，各個層次）的壅隔之心在於欲界（yujie，充滿慾望的界）至第四禪（disichan，第四種禪定）。在此地中有壅障的緣故。 又因為隨著此地有粗細的緣故。問：之前說身通（shentong，身體的神通）等五種神通都是通過方便（fangbian，方法）獲得的，什麼是方便？ 五通（wutong，五種神通）依賴於心根（xingen，心的根源）、根禪（genchan，基於根的禪定）而修習，因此《雜心》（Zaxin，論書名）中說，五通在四禪（sichan，四種禪定）根本，而不是其他的禪定。暫且以初禪（chuchan，第一種禪定）為例說明修習神通的相狀，其餘的可以類推。 修習身通（shentong，身體的神通）有三種途徑：一是方便道（fangbiandao，方便的途徑）。先進入初禪（chuchan，第一種禪定）根本定心（genbendingxin，根本的禪定之心），這便是止（zhi，止息妄念）。 然後作飛行往來之想，或者作大小轉變之想，這便是觀（guan，觀察）。再回到定中，又作飛行往來等想，這樣多次反覆，這就是身通（shentong，身體的神通）的方便道（fangbiandao，方便的途徑）了。 二是無礙道（wu』aidao，沒有阻礙的途徑）。由之前的方便（fangbian，方法）熏習啓發的力量，進入禪定生髮智慧，一無礙道（wu』aidao，沒有阻礙的途徑）斷除障礙神通的障礙。 三是解脫道（jietuodao，解脫的途徑）。無礙道（wu』aidao，沒有阻礙的途徑）之後，一解脫道（jietuodao，解脫的途徑）證除那些障礙。從此以後，想要做什麼，像之前那樣心想，就能做到。身通（shentong，身體的神通）是這樣。 修習他心通（taxintong，知他人心的神通）也有三種途徑：一是方便道（fangbiandao，方便的途徑）。也是先進入禪定，然後觀察他人的心，測度他的想法，這樣多次反覆，名為方便道（fangbiandao，方便的途徑）。 二是無礙道（wu』aidao，沒有阻礙的途徑）。由之前的方便（fangbian，方法）熏習啓發的力量，進入禪定生髮智慧，一無礙道（wu』aidao，沒有阻礙的途徑）斷除障礙神通的障礙。 三是解脫道（jietuodao，解脫的途徑）。無礙道（wu』aidao，沒有阻礙的途徑）之後，一解脫道（jietuodao，解脫的途徑）證除那些障礙。之後想要知道他人的心，就能知道。 修習宿命通（sumingtong，知宿世命的神通）也有三種途徑：一是方便道（fangbiandao，方便的途徑）。先進入禪定，然後起心想，尋找回憶過去所經歷的事情，從近到遠，依次尋找，再回到定中，這樣多次反覆。 二是無礙道（wu』aidao，沒有阻礙的途徑）。
【English Translation】 English version These are the afflictions belonging to the family of the Four Abodes (sizhudi, the four abodes of afflictions: views, practice, desire-attachment, and form-attachment), not the ground of ignorance (wumingdi, the realm of fundamental ignorance). Those of the Two Vehicles (ercheng, the Hearer Vehicle and the Solitary Realizer Vehicle) cannot sever the abode of ignorance (wumingzhudi, the abode of ignorance-afflictions). The obstruction that hinders the supernormal powers (zhangtongzhiyong, the obstruction that hinders the supernormal powers) can be severed by ordinary beings and those of the Two Vehicles, because 'taking the end by grasping the root' (ershemocongben, grasping the root to take the end). This is non-defiled ignorance (buranwuzhi, undefiled ignorance) within ignorance. If it were ignorance, how could ordinary beings and those of the Two Vehicles sever it? 'Temporarily concealing through learning' (suixuezanzhe, temporarily concealing through learning) cannot permanently separate, therefore it is not called severance. Furthermore, it is asked, to which of the Three Realms and Nine Grounds (sanjiejiudi, the three realms and nine levels in Buddhist cosmology) does this obstruction belong? It is answered, this obstruction is different from defiled bewilderment (ranhuo, defiled bewilderment), which definitely belongs to the various grounds (zhudi, various levels). Rather, the mind of obstruction in these grounds (zhudi, various levels) is in the Desire Realm (yujie, the realm full of desires) up to the Fourth Dhyana (disichan, the fourth meditation). Because there is obstruction in this ground. Moreover, because this ground has coarseness and fineness. It is asked, previously it was said that the supernormal power of the body (shentong, supernormal power of the body) and the other five supernormal powers are all attained through expedient means (fangbian, methods), what are the expedient means? The five supernormal powers (wutong, five supernormal powers) rely on the root of the mind (xingen, the root of the mind), the dhyana of the root (genchan, the dhyana based on the root), and are cultivated. Therefore, the Zaxin (Zaxin, name of a treatise) says, the five supernormal powers are fundamentally in the Four Dhyanas (sichan, four meditations), not in other samadhis. Let's take the First Dhyana (chuchan, the first meditation) as an example to explain the appearance of cultivating supernormal powers, and the rest can be inferred by analogy. There are three paths for cultivating the supernormal power of the body (shentong, supernormal power of the body): First is the path of expedient means (fangbiandao, path of expedient means). First, enter the fundamental samadhi mind (genbendingxin, fundamental samadhi mind) of the First Dhyana (chuchan, the first meditation), this is cessation (zhi, cessation of wandering thoughts). Then, create the thought of flying back and forth, or create the thought of transforming into large or small, this is contemplation (guan, observation). Return to the samadhi and again create the thought of flying back and forth, etc. Repeating this many times, this is the path of expedient means (fangbiandao, path of expedient means) for the supernormal power of the body (shentong, supernormal power of the body). Second is the path of unobstructedness (wu』aidao, path of unobstructedness). Due to the power of the previous expedient means (fangbian, methods) being熏習 and inspired, enter samadhi and generate wisdom. One path of unobstructedness (wu』aidao, path of unobstructedness) severs the obstruction that hinders the supernormal powers. Third is the path of liberation (jietuodao, path of liberation). After the path of unobstructedness (wu』aidao, path of unobstructedness), one path of liberation (jietuodao, path of liberation) certifies and removes those obstructions. From then on, wanting to do something, like thinking about it as before, one can do it. The supernormal power of the body (shentong, supernormal power of the body) is like this. There are also three paths for cultivating the supernormal power of knowing the minds of others (taxintong, supernormal power of knowing the minds of others): First is the path of expedient means (fangbiandao, path of expedient means). Also, first enter samadhi, then observe the minds of others, measuring their thoughts. Repeating this many times is called the path of expedient means (fangbiandao, path of expedient means). Second is the path of unobstructedness (wu』aidao, path of unobstructedness). Due to the power of the previous expedient means (fangbian, methods) being 熏習 and inspired, enter samadhi and generate wisdom. One path of unobstructedness (wu』aidao, path of unobstructedness) severs the obstruction that hinders the supernormal powers. Third is the path of liberation (jietuodao, path of liberation). After the path of unobstructedness (wu』aidao, path of unobstructedness), one path of liberation (jietuodao, path of liberation) certifies and removes those obstructions. Afterwards, wanting to know the minds of others, one can know. There are also three paths for cultivating the supernormal power of knowing past lives (sumingtong, supernormal power of knowing past lives): First is the path of expedient means (fangbiandao, path of expedient means). First, enter samadhi, then generate the thought, seeking to recall past experiences, from near to far, searching in order, then return to samadhi, repeating this many times. Second is the path of unobstructedness (wu』aidao, path of unobstructedness).
。三解脫道。共前相似。修天眼通依如毗曇但有二道。一方便道。先入定心。次取日月燈明等相。作遠見想還入定中。如是多返極令純熟。二無礙道。由前方便熏發之力入定發慧。一無礙道斷障通壅。后時出定欲見即見。彼說天眼是無記。故定中不得有解脫道。若依成實及與大乘天眼是善與定心俱。如是修者有解脫道。與前身通他心等同。修天耳通依如毗曇亦有二道。一方便道。先入定心。次取諸聲作遠聞想。還入定中。如是多返極令純熟。二無礙道。由前方便熏發之力入定發慧。一無礙道斷障通壅。后時出定欲聞即聞。無解脫道與天眼同。成實大乘亦有解脫。似前天眼。問曰。諸通有離欲得及方便得。此二所得有寬狹不。義釋有三。一義分別離欲得狹。方便得寬。其離欲者。但得先來曾所得法。先所未得勝妙神通皆由現在方便修起。第二義者。離欲得寬。方便得狹。其離欲者。無始已來曾所得法。一切皆得。其方便者。于現在世能入者得。不能入處則不得之。第三義者。離欲方便所得齊等。佛大菩薩隨其離欲所得之者皆能現入。修得如是。
次第四門明其大小不同之義。不同有五。一體性不同。六通皆用智慧為體。小乘六通用事識中慧數為體。大乘法中始修之時用事識中慧數為體。心外有法。于中自在說名為
【現代漢語翻譯】 現代漢語譯本：三種解脫道與之前的相似。修習天眼通依照《毗曇》（Abhidhamma，論藏），但有兩種途徑：一是方便道，先進入禪定，然後選取日月燈光等景象，作遠處觀看的想像，再回到禪定中。這樣多次反覆，使其達到純熟。二是無礙道，由之前的方便道熏習引發的力量，進入禪定而生髮智慧。一無礙道斷除障礙和阻塞。之後出定，想看就能看到。他們說天眼是無記（avyākrta，非善非惡），所以在禪定中不可能有解脫道。如果依照《成實論》（Satya-siddhi-śāstra）以及大乘，天眼是善，與定心同時存在。這樣修習的人有解脫道，與之前的身通、他心通等相同。修習天耳通依照《毗曇》，也有兩種途徑：一是方便道，先進入禪定，然後選取各種聲音，作遠處聽聞的想像，再回到禪定中。這樣多次反覆，使其達到純熟。二是無礙道，由之前的方便道熏習引發的力量，進入禪定而生髮智慧。一無礙道斷除障礙和阻塞。之後出定，想聽就能聽到。沒有解脫道，與天眼相同。《成實論》和大乘也有解脫，與之前的天眼相似。問：諸神通有通過離欲獲得和通過方便獲得兩種。這兩種獲得方式有寬窄之分嗎？義釋有三種：第一種解釋，離欲獲得的範圍窄，方便獲得的範圍寬。通過離欲獲得，只能得到先前曾經獲得的法。先前沒有獲得的殊勝神通，都由現在的方便修習而生起。第二種解釋，離欲獲得的範圍寬，方便獲得的範圍窄。通過離欲獲得，可以得到無始以來曾經獲得的一切法。通過方便獲得，只能得到現在世能夠進入的境界，不能進入的境界就無法得到。第三種解釋，離欲獲得和方便獲得的範圍相等。佛和大菩薩隨其離欲所得的境界，都能立即進入，修習也能達到這種程度。 接下來，從四種角度說明大小不同的含義。不同之處有五點：一體性不同。六通都以智慧為體。小乘的六通以事識中的慧數為體。大乘佛法中，開始修習時以事識中的慧數為體。心外有法，于其中自在，稱之為...
【English Translation】 English version: The three paths of liberation are similar to the previous ones. Cultivating the divine eye (divyacakṣus, supernatural vision) according to the Abhidhamma (collection of philosophical texts), there are two paths: first, the path of skillful means (upāya-mārga), first enter into meditative concentration (samādhi), then take the appearances of the sun, moon, lamps, and so on, and imagine seeing them from afar, then return to meditative concentration. Repeat this many times until it becomes completely熟練. Second, the path of unobstructedness (anāvaraṇa-mārga), through the power of the previous skillful means, enter into meditative concentration and generate wisdom (prajñā). The path of unobstructedness cuts off obstacles and blockages. Afterwards, upon emerging from meditative concentration, one can see whatever one wishes to see. They say that the divine eye is indeterminate (avyākrta, neither good nor bad), so there cannot be a path of liberation in meditative concentration. If one follows the Satya-siddhi-śāstra (Treatise on the Establishment of Truth) and Mahayana, the divine eye is good and exists simultaneously with the mind in meditative concentration. Those who cultivate in this way have a path of liberation, the same as the previous supernatural powers of the body (kāya-siddhi), knowing the minds of others (citta-siddhi), and so on. Cultivating the divine ear (divyaśrotra, supernatural hearing) according to the Abhidhamma, there are also two paths: first, the path of skillful means, first enter into meditative concentration, then take various sounds and imagine hearing them from afar, then return to meditative concentration. Repeat this many times until it becomes completely熟練. Second, the path of unobstructedness, through the power of the previous skillful means, enter into meditative concentration and generate wisdom. The path of unobstructedness cuts off obstacles and blockages. Afterwards, upon emerging from meditative concentration, one can hear whatever one wishes to hear. There is no path of liberation, the same as with the divine eye. The Satyasiddhi-śāstra and Mahayana also have liberation, similar to the previous divine eye. Question: Among the supernatural powers, there are those obtained through detachment from desire and those obtained through skillful means. Are there differences in scope between these two ways of obtaining them? There are three interpretations: The first interpretation is that obtaining through detachment from desire is narrow, and obtaining through skillful means is broad. Those who obtain through detachment from desire can only obtain the dharmas (teachings) that they have previously obtained. The excellent supernatural powers that they have not previously obtained are all generated through present skillful means. The second interpretation is that obtaining through detachment from desire is broad, and obtaining through skillful means is narrow. Those who obtain through detachment from desire can obtain all the dharmas that they have obtained since beginningless time. Those who obtain through skillful means can only obtain the realms that they can enter in the present life; they cannot obtain the realms that they cannot enter. The third interpretation is that the scope of obtaining through detachment from desire and obtaining through skillful means is equal. Buddhas and great Bodhisattvas can immediately enter any realm that they have obtained through detachment from desire, and cultivation can also reach this level. Next, explain the different meanings of size from four perspectives. There are five differences: 1. The nature of the substance is different. All six supernatural powers use wisdom as their substance. The six supernatural powers of the Hinayana use the number of wisdom in the consciousness of affairs as their substance. In Mahayana Buddhism, at the beginning of cultivation, the number of wisdom in the consciousness of affairs is used as the substance. There are dharmas outside the mind, and being free within them is called...
通。次修用彼妄識中慧以之為體。見一切法但從心起心外無法。自心法中無礙自在。究竟終成用真識中實慧為體。見法唯真于其自體真實法中無礙自在。二緣心不同。小乘六通凡所為作攀緣分別不能無緣。大乘法中始修有緣。次修息緣不能無緣。究竟終成平等無緣如日普照而無分別。一切所作法力而為都不作心。三常無常不同。小乘六通無常生滅。大乘六通始則無常。究竟真常。物見興廢體恒不變。四依定不同。小乘六通但依事定。事中住心是事定也。大乘六通始依事定。次依理定。破相住空是理定也。究竟終成依于真實自體寂定。真心性寂是體定也。住是定中其心不動。三昧法力自然現用。又小乘中前之五通唯依四禪根本定起。漏盡一通依於四禪未來中間及三無色。大乘法中始修同小。究竟終成依一切禪悉能起之。又聲聞人隨依何定。所發神通入余定中不能起用。諸佛菩薩則不如是。隨依何定所發神通入余定中悉能起用。如龍樹辨。作用不同。六通別說身通之中不同有十。一上下不同。聲聞緣覺依于初禪。所發神通但至初禪。不能至上。以地度故余定亦爾。但至自地不能得過。諸佛菩薩則不如是。依于初禪所發神通至一切地。余定亦爾。二寬狹不同。如地持說。聲聞之人二千國土為通境界。緣覺之人三千國土為通境
【現代漢語翻譯】 現代漢語譯本： 通。其次，小乘修行者使用虛妄意識中的智慧作為其根本，認為一切法都從內心生起，心外沒有法，在自心之法中達到無礙自在。最終，大乘修行者以真實意識中的真實智慧作為根本，認為法唯有真實，在真實的自體法中達到無礙自在。二者的緣心不同。小乘的六神通，凡有所作為，都依賴於攀緣分別，無法做到無緣。大乘佛法中，開始修行時是有緣的，之後逐漸息滅攀緣，但仍無法完全無緣。最終成就時，達到平等無緣，如同太陽普照萬物而不作分別，一切所作都由法力自然而為，而不起心動念。三者的常無常不同。小乘的六神通是無常生滅的。大乘的六神通，開始時是無常的，最終達到真常。外在現象有興衰，但本體恒常不變。四者的依定不同。小乘的六神通只依賴於事定，在事相中住心即是事定。大乘的六神通，開始時依賴於事定，之後依賴於理定，破除事相而安住于空性即是理定。最終成就時，依賴於真實的自體寂定，真心本性寂靜即是體定。安住于這種定中，其心不動，三昧法力自然顯現作用。此外，小乘中的前五通只依賴於四禪根本定而生起，漏盡通則依賴於四禪、未來禪、中間禪以及三無色定。大乘佛法中，開始修行時與小乘相同，最終成就時，依賴於一切禪定都能生起神通。而且，聲聞之人無論依賴於何種禪定所發的神通，進入其他禪定中就無法起作用。諸佛菩薩則不是這樣，無論依賴於何種禪定所發的神通，進入其他禪定中都能起作用，如龍樹菩薩所辨析。作用不同。六神通分別來說，身通之中又有十種不同。一是上下不同。聲聞緣覺依賴於初禪所發的神通，只能到達初禪，不能到達更高的禪定，因為受到禪定層次的限制，其他的禪定也是如此，只能到達自身所處的層次，不能超越。諸佛菩薩則不是這樣，依賴於初禪所發的神通可以到達一切禪定層次，其他的禪定也是如此。二是寬狹不同。如《地持經》所說，聲聞之人的神通境界為二千國土，緣覺之人的神通境界為三千國土。
【English Translation】 English version: Tong (神通, supernormal powers). Secondly, Hinayana practitioners use the wisdom in their deluded consciousness as its essence, believing that all dharmas arise from the mind and that there is no dharma outside the mind, achieving unobstructed freedom within the dharma of their own mind. Ultimately, Mahayana practitioners use the real wisdom in their true consciousness as its essence, believing that dharma is only true, achieving unobstructed freedom within the true self-nature dharma. The two differ in their conditioned mind. The six supernormal powers of Hinayana, in all their actions, rely on clinging and discrimination, unable to be without conditions. In Mahayana Buddhism, the initial practice is with conditions, then gradually extinguishes clinging, but still cannot be completely without conditions. In the final accomplishment, one achieves equality and conditionlessness, like the sun shining universally without discrimination, all actions being done naturally by the power of dharma, without arising thoughts. The three differ in permanence and impermanence. The six supernormal powers of Hinayana are impermanent and subject to arising and ceasing. The six supernormal powers of Mahayana are initially impermanent, but ultimately achieve true permanence. External phenomena have rise and fall, but the essence remains constant. The four differ in their reliance on samadhi. The six supernormal powers of Hinayana only rely on samadhi based on phenomena, dwelling in the mind within phenomena is samadhi based on phenomena. The six supernormal powers of Mahayana initially rely on samadhi based on phenomena, then rely on samadhi based on principle, breaking through phenomena and dwelling in emptiness is samadhi based on principle. In the final accomplishment, one relies on the true self-nature quiescent samadhi, the true mind's nature is quiescent is samadhi based on essence. Dwelling in this samadhi, the mind does not move, and the power of samadhi naturally manifests its function. Furthermore, the first five supernormal powers in Hinayana only arise from the four dhyana fundamental samadhi, while the extinction of outflows (漏盡通, the power of eliminating outflows) relies on the four dhyanas, future dhyana, intermediate dhyana, and the three formless samadhis. In Mahayana Buddhism, the initial practice is the same as Hinayana, but in the final accomplishment, one can generate supernormal powers relying on all dhyanas. Moreover, Shravakas (聲聞, Hearers) cannot use the supernormal powers generated from any dhyana when entering other dhyanas. Buddhas and Bodhisattvas are not like this; they can use the supernormal powers generated from any dhyana when entering other dhyanas, as analyzed by Nagarjuna (龍樹). The functions are different. Speaking separately of the six supernormal powers, there are ten differences within the power of the body (身通). First, the difference in up and down. Shravakas and Pratyekabuddhas (緣覺, Solitary Realizers) rely on the supernormal powers generated from the first dhyana, which can only reach the first dhyana and cannot reach higher dhyanas, because they are limited by the level of dhyana. The other dhyanas are also like this, they can only reach their own level and cannot surpass it. Buddhas and Bodhisattvas are not like this; they can reach all dhyana levels with the supernormal powers generated from the first dhyana, and the other dhyanas are also like this. Second, the difference in width and narrowness. As the Yogacarabhumi-sastra (地持經) says, the realm of supernormal powers of Shravakas is two thousand lands, and the realm of supernormal powers of Pratyekabuddhas is three thousand lands.
界。又龍樹云。小聲聞中不作意者一千國土為通境界。若作意者二千國土為通境界。大聲聞中不作意者二千國土為通境界。若作意者三千國土為通境界。緣覺人中有大有小。其小緣覺不作意者二千國土為通境界。若作意者三千國土為通境界。其大緣覺莫問作意及不作意。皆以三千大千國土為通境界。此等名狹。諸佛菩薩一切世界一切眾生界為通境界。故名為寬。三多小不同。聲聞緣覺一心一作不能眾多。諸佛菩薩一時化現十方世界一切色像。一時能現五趣之身。四大小不同。聲聞緣覺化現大身不能入小。化現小身不能容大。諸佛菩薩化現大身滿三千界。能以大身入一塵中。化現小身猶如微塵。能以小身容受一切。又佛菩薩於世色物大能入小。小能容大。二乘不能。五遲速不同。聲聞緣覺欲至遠處多時乃到。以其不得如意通故。諸佛菩薩一念能至十方世界。以其所得如意通故。六虛實不同。聲聞緣覺凡所化現一切境界相似而已不得實用。諸佛菩薩凡所化現皆得實用。如地持說。七所作不同。諸佛菩薩化無量人。各令有心。隨作一事令人異辨。二乘不能。八所現不同。諸佛菩薩但現一身令人異見。但出一聲令人異聞。安住一土十方俱現。二乘不能。九根用不同。如涅槃說諸佛菩薩六根互用。二乘不能。十自在不同。如涅槃
【現代漢語翻譯】 現代漢語譯本： 境界。龍樹菩薩又說：『小聲聞（Śrāvaka，聽聞佛法而證悟的修行者）中，不作意（不特別用心）者，以一千國土（世界）作為神通的境界。如果作意（特別用心）者，以二千國土作為神通的境界。大聲聞中，不作意者，以二千國土作為神通的境界。如果作意者，以三千國土作為神通的境界。緣覺（Pratyekabuddha，不依師教，自己覺悟的修行者）人中有大有小。其中小的緣覺，不作意者，以二千國土作為神通的境界。如果作意者，以三千國土作為神通的境界。其中大的緣覺，無論作意與否，都以三千大千國土作為神通的境界。』這些都叫做狹隘。 諸佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的修行者）以一切世界一切眾生界作為神通的境界，所以叫做寬廣。 三、多少不同。聲聞緣覺一心一作，不能眾多。諸佛菩薩一時化現十方世界一切色像，一時能現五趣（地獄、餓鬼、畜生、人、天）之身。 四、大小不同。聲聞緣覺化現大身不能入小，化現小身不能容大。諸佛菩薩化現大身充滿三千大千世界，能以大身進入一粒微塵之中。化現小身猶如微塵，能以小身容納一切。又佛菩薩對於世間色物，大能入小，小能容大，二乘（聲聞乘和緣覺乘）不能。 五、遲速不同。聲聞緣覺想要到達遠處，需要很長時間才能到達，因為他們沒有得到如意通（隨心所欲的神通）。諸佛菩薩一念之間就能到達十方世界，因為他們得到了如意通。 六、虛實不同。聲聞緣覺凡所化現的一切境界，只是相似而已，不能得到實際的功用。諸佛菩薩凡所化現的一切，都能得到實際的功用，如《地持經》所說。 七、所作不同。諸佛菩薩化現無量的人，讓每個人都有心識，各自做一件事，讓人分辨不同。二乘不能。 八、所現不同。諸佛菩薩只現出一個身，讓人看到不同的形象；只發出一聲音，讓人聽到不同的聲音；安住在一個國土，十方世界同時顯現。二乘不能。 九、根用不同。如《涅槃經》所說，諸佛菩薩六根（眼、耳、鼻、舌、身、意）可以互相使用，二乘不能。 十、自在不同。如《涅槃經》所說。
【English Translation】 English version: Regarding realms. Furthermore, Nāgārjuna (a famous Buddhist philosopher) says: 'Among the lesser Śrāvakas (hearers, disciples who attain enlightenment through listening to the Dharma), those who do not focus their minds have a realm of penetration extending to one thousand world-systems. If they focus their minds, their realm of penetration extends to two thousand world-systems. Among the great Śrāvakas, those who do not focus their minds have a realm of penetration extending to two thousand world-systems. If they focus their minds, their realm of penetration extends to three thousand world-systems. Among Pratyekabuddhas (solitary realizers, those who attain enlightenment on their own), some are great and some are small. The smaller Pratyekabuddhas, those who do not focus their minds, have a realm of penetration extending to two thousand world-systems. If they focus their minds, their realm of penetration extends to three thousand world-systems. The great Pratyekabuddhas, regardless of whether they focus their minds or not, all have a realm of penetration extending to three thousand great thousand world-systems.' These are called narrow. The Buddhas (enlightened ones) and Bodhisattvas (beings striving for enlightenment) have all worlds and all realms of sentient beings as their realm of penetration, therefore it is called vast. Three, differences in quantity. Śrāvakas and Pratyekabuddhas act with one mind and cannot do many things simultaneously. Buddhas and Bodhisattvas can simultaneously manifest all forms and images in the ten directions, and can simultaneously manifest bodies in the five realms (hell, hungry ghosts, animals, humans, and gods). Four, differences in size. Śrāvakas and Pratyekabuddhas cannot transform into a large body and enter a small one, nor can they transform into a small body and contain a large one. Buddhas and Bodhisattvas can transform into a large body that fills three thousand great thousand world-systems, and can enter a single dust mote with that large body. They can transform into a small body like a tiny dust mote, and can contain everything with that small body. Furthermore, Buddhas and Bodhisattvas, with regard to worldly objects, can make the large enter the small, and the small contain the large; the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot. Five, differences in speed. Śrāvakas and Pratyekabuddhas, if they want to reach a distant place, take a long time to arrive, because they have not attained the power of wish-fulfilling penetration (ṛddhi). Buddhas and Bodhisattvas can reach the worlds of the ten directions in a single thought, because they have attained the power of wish-fulfilling penetration. Six, differences in reality and illusion. All the realms manifested by Śrāvakas and Pratyekabuddhas are only similar and do not have practical use. All that is manifested by Buddhas and Bodhisattvas has practical use, as stated in the Bodhisattvabhumi. Seven, differences in actions. Buddhas and Bodhisattvas can transform into countless people, giving each of them a mind, and each does a different thing, allowing people to distinguish them. The two vehicles cannot. Eight, differences in manifestations. Buddhas and Bodhisattvas manifest only one body, but cause people to see different forms; they emit only one sound, but cause people to hear different sounds; they abide in one land, but manifest simultaneously in the ten directions. The two vehicles cannot. Nine, differences in the use of the senses. As stated in the Nirvana Sutra, Buddhas and Bodhisattvas can use their six senses (eye, ear, nose, tongue, body, and mind) interchangeably; the two vehicles cannot. Ten, differences in freedom. As stated in the Nirvana Sutra.
說。諸佛菩薩凡所為作身心自在不相隨逐。其身現大心亦不大。其身現小心亦不小。其身現喜心亦不喜。其身現憂心亦不憂。如是一切。二乘不能。身通如是。天耳通中不同有六。一上下不同。聲聞緣覺依于初禪所得天耳。但聞初禪已下音聲。上則不聞。余禪亦爾。不過自地。諸佛菩薩隨依何禪所得天耳聞一切聲。二寬狹不同。準前可知。三頓別不同。聲聞緣覺于諸音聲別別聽聞不能一時。諸佛菩薩一時頓聞。四粗細不同。如地持說。乃至耳語極微細聲諸佛菩薩一切悉聞。二乘不能。五遲速不同。諸佛菩薩于諸音聲發心則聞。二乘不能。多作方便乃得聞知。六虛實不同。諸佛菩薩于諸音聲所聞不謬。二乘不爾。容有錯謬。天耳如是。他心通中不同有七。一上下不同。依如毗曇有三種度不知其心。一者人度。下人不知上人之心。二者根度。鈍人不知利人之心。三者地度。在下禪地不知上地禪定人心。成實法中唯說人度及與根度不說地度。成實所說濫同大乘。大乘所說諸佛菩薩依下發通。亦能知于上地人心。二寬狹不同。聲聞緣覺極唯知於一三千界眾生之心。諸佛菩薩能知一切。三頓別不同。諸佛菩薩頓能了知一切眾生心心數法。二乘不能。四粗細不同。聲聞緣覺但知凡夫小聖粗心不能及細。諸佛菩薩所知微細。乃至佛心
【現代漢語翻譯】 說：諸佛菩薩一切所作所為，身心自在，不互相牽制跟隨。他們的身體顯現為大，心也不因此而變大；他們的身體顯現為小，心也不因此而變小；他們的身體顯現為喜悅，心也不因此而喜悅；他們的身體顯現為憂愁，心也不因此而憂愁。像這樣的一切，二乘（聲聞乘和緣覺乘）是做不到的。這是身通的差別。 在天耳通方面，不同之處有六點：第一是上下不同。聲聞（Śrāvaka）和緣覺（Pratyekabuddha）依靠初禪所得的天耳，只能聽到初禪及以下的音聲，聽不到上面的音聲。其他的禪定也是這樣，不能超過自己所在的禪定層次。諸佛菩薩無論依靠哪種禪定所得的天耳，都能聽到一切音聲。第二是寬狹不同。參照前面的解釋可知。第三是頓別不同。聲聞和緣覺對於各種音聲，只能分別聽聞，不能同時聽聞。諸佛菩薩能同時聽聞一切音聲。第四是粗細不同。如《地持論》所說，乃至耳語等極其微細的聲音，諸佛菩薩都能聽到，二乘做不到。第五是遲速不同。諸佛菩薩對於各種音聲，只要發起心念就能聽到，二乘做不到，需要多方努力才能聽聞知曉。第六是虛實不同。諸佛菩薩對於各種音聲，所聽到的不會有錯謬，二乘則不然，可能會有錯謬。這是天耳通的差別。 在他心通方面，不同之處有七點：第一是上下不同。依照《毗曇論》，有三種情況無法得知他人之心：一是人度，地位低下的人無法得知地位高上的人的心；二是根度，根器遲鈍的人無法得知根器敏利的人的心；三是地度，處於下層禪定境界的人無法得知上層禪定境界的人的心。《成實論》中只說了人度和根度，沒有說地度。《成實論》所說的與大乘相似。大乘所說的是，諸佛菩薩依靠下層境界所發的神通，也能知道上層境界的人的心。第二是寬狹不同。聲聞和緣覺最多隻能知道一個三千大千世界眾生的心，諸佛菩薩能知道一切眾生的心。第三是頓別不同。諸佛菩薩能同時了知一切眾生的心和心所法，二乘做不到。第四是粗細不同。聲聞和緣覺只能知道凡夫和小聖的粗略的心念，不能知道細微的心念，諸佛菩薩所知非常細微，乃至佛的心念。
【English Translation】 Said: All actions of Buddhas (Buddha) and Bodhisattvas (Bodhisattva) are performed with freedom of body and mind, not mutually constrained or followed. When their bodies appear large, their minds do not become larger; when their bodies appear small, their minds do not become smaller; when their bodies appear joyful, their minds do not become joyful; when their bodies appear sorrowful, their minds do not become sorrowful. All of this, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot achieve. This is the difference in the supernormal power of the body (身通). In the supernormal power of the divine ear (天耳通), there are six differences: First is the difference in levels. Śrāvakas (聲聞) and Pratyekabuddhas (緣覺), relying on the divine ear obtained from the first Dhyana (禪), can only hear sounds from the first Dhyana and below, not the sounds above. The other Dhyanas are the same, not exceeding their own level. Buddhas and Bodhisattvas, regardless of which Dhyana they rely on to obtain the divine ear, can hear all sounds. Second is the difference in scope. This can be understood by referring to the previous explanation. Third is the difference in simultaneous and separate hearing. Śrāvakas and Pratyekabuddhas can only hear various sounds separately, not simultaneously. Buddhas and Bodhisattvas can hear all sounds simultaneously. Fourth is the difference in coarse and subtle sounds. As stated in the Yogācārabhūmi-śāstra (地持論), even extremely subtle sounds such as whispers, Buddhas and Bodhisattvas can hear everything, which the Two Vehicles cannot do. Fifth is the difference in speed. Buddhas and Bodhisattvas can hear various sounds as soon as they have the thought to hear them, which the Two Vehicles cannot do, requiring much effort to hear and know. Sixth is the difference in truth and falsehood. Buddhas and Bodhisattvas do not make mistakes in what they hear, while the Two Vehicles may have errors. This is the difference in the supernormal power of the divine ear. In the supernormal power of knowing the minds of others (他心通), there are seven differences: First is the difference in levels. According to the Abhidharma (毗曇), there are three ways in which one cannot know the minds of others: First is the difference in status, where those of lower status cannot know the minds of those of higher status; second is the difference in faculties, where those with dull faculties cannot know the minds of those with sharp faculties; third is the difference in levels of Dhyana, where those in lower levels of Dhyana cannot know the minds of those in higher levels of Dhyana. The Tattvasiddhi-śāstra (成實論) only mentions the differences in status and faculties, not the difference in levels of Dhyana. What the Tattvasiddhi-śāstra says is similar to the Mahayana (大乘). What the Mahayana says is that Buddhas and Bodhisattvas, relying on the supernormal powers developed from lower levels, can also know the minds of those in higher levels. Second is the difference in scope. Śrāvakas and Pratyekabuddhas can at most know the minds of beings in one three-thousandfold great thousand world (三千大千世界), while Buddhas and Bodhisattvas can know the minds of all beings. Third is the difference in simultaneous and separate knowing. Buddhas and Bodhisattvas can simultaneously know the minds and mental functions (心所法) of all beings, which the Two Vehicles cannot do. Fourth is the difference in coarse and subtle minds. Śrāvakas and Pratyekabuddhas can only know the coarse minds of ordinary people and lesser saints, not the subtle minds, while what Buddhas and Bodhisattvas know is very subtle, even the mind of a Buddha.
亦能知之。五遲速不同。諸佛菩薩於一切心欲知即知。二乘不能。多作方便方乃知之。六虛實不同。諸佛菩薩所知不謬。二乘不爾。所知容謬。七時分不同。聲聞緣覺但知現在眾生之心。諸佛菩薩能知三世眾生之心。他心如是。天眼通中不同有十。一上下不同。聲聞緣覺隨依何禪所得天眼齊見自地不能及上。諸佛菩薩一切悉見。二寬狹不同。三頓別不同。準前可知。四粗細不同。諸佛菩薩所見微細乃至鄰空微塵色等一切悉見。二乘不能。五遲速不同。六虛實不同。與前相似。七時分不同。聲聞緣覺極遠能見未來世中八萬劫事。諸佛菩薩窮見后際。八自他不同。如涅槃說。聲聞緣覺但見外色不見自眼。諸佛菩薩能見自眼。九見法不同。如涅槃說。諸佛菩薩所有天眼能見諸色唸唸生滅。及見自他不凈骨人。二乘不能。十知根不同。如涅槃說。諸佛菩薩見人形色即知其根利鈍大小。二乘不能。天眼不同差別如是。宿命通中不同有八。一上下不同。聲聞緣覺隨依何禪所得宿命唯知自地及下眾生宿命之事不能知上。諸佛菩薩一切悉知。二寬狹不同。三頓別不同。準前可知。四粗細不同。諸佛菩薩於過去事鉅細悉知。二乘不能。五逆遲速不同。諸佛菩薩於過去事發心即知。二乘不能。六虛實不同。諸佛菩薩所知不謬。不同二乘。七
【現代漢語翻譯】 現代漢語譯本 也能知道這些差別。五、遲速不同：諸佛菩薩對於一切眾生的心念，想要知道就能立刻知道，而二乘（聲聞和緣覺）則不能，需要經過許多方便才能知道。六、虛實不同：諸佛菩薩所知道的都是真實不虛的，而二乘則不然，他們所知道的可能存在謬誤。七、時分不同：聲聞和緣覺只能知道現在眾生的心念，而諸佛菩薩能夠知道過去、現在、未來三世眾生的心念。他心通的差別是這樣。天眼通的不同之處有十種：一、上下不同：聲聞和緣覺憑藉所依止的禪定而獲得的天眼，只能看到自己所處層次以及以下的境界，不能看到更高的境界。而諸佛菩薩則能看到一切境界。二、寬狹不同。三、頓別不同：參照前面的解釋可以理解。四、粗細不同：諸佛菩薩所見極其微細，乃至鄰近虛空的微塵的顏色等，都能完全看見，而二乘則不能。五、遲速不同。六、虛實不同：與前面所說相似。七、時分不同：聲聞和緣覺最遠能看到未來世中八萬劫的事情，而諸佛菩薩能窮盡未來際。八、自他不同：如《涅槃經》所說，聲聞和緣覺只能看到外面的事物，而不能看到自己的眼睛。諸佛菩薩能夠看到自己的眼睛。九、見法不同：如《涅槃經》所說，諸佛菩薩所擁有的天眼能夠看到諸法的唸唸生滅，以及看到自己和他人不凈的骨骼。二乘則不能。十、知根不同：如《涅槃經》所說，諸佛菩薩看到人的形貌顏色，就能知道他的根器是銳利還是遲鈍，是大還是小。二乘則不能。天眼的不同差別是這樣。宿命通的不同之處有八種：一、上下不同：聲聞和緣覺憑藉所依止的禪定而獲得的宿命通，只能知道自己所處層次以及以下的眾生的宿命之事，不能知道更高的層次。諸佛菩薩則能知道一切。二、寬狹不同。三、頓別不同：參照前面的解釋可以理解。四、粗細不同：諸佛菩薩對於過去的事情，無論大小都能完全知道，而二乘則不能。五、逆遲速不同：諸佛菩薩對於過去的事情，只要一發心就能知道，而二乘則不能。六、虛實不同：諸佛菩薩所知道的都是真實不虛的，這與二乘不同。七
【English Translation】 English version And can also know these differences. 5. Difference in speed: Buddhas and Bodhisattvas can immediately know the thoughts of all beings as soon as they wish to know them, while the Two Vehicles (Śrāvakas and Pratyekabuddhas) cannot; they can only know them after employing many skillful means. 6. Difference in truthfulness: What Buddhas and Bodhisattvas know is always true and not false, while the Two Vehicles are not like that; what they know may contain errors. 7. Difference in time: Śrāvakas and Pratyekabuddhas can only know the thoughts of present beings, while Buddhas and Bodhisattvas can know the thoughts of beings in the three periods of time: past, present, and future. Such are the differences in telepathy. There are ten differences in the divine eye: 1. Difference in upper and lower: Śrāvakas and Pratyekabuddhas, based on whatever dhyāna (禪定) they rely on to obtain the divine eye, can only see their own level and the realms below, but cannot see the higher realms. Buddhas and Bodhisattvas can see everything. 2. Difference in width and narrowness. 3. Difference in suddenness and gradualness: Can be understood by referring to the previous explanation. 4. Difference in coarse and fine: What Buddhas and Bodhisattvas see is extremely subtle, even the color of dust particles adjacent to emptiness, they can see everything, while the Two Vehicles cannot. 5. Difference in speed. 6. Difference in truthfulness: Similar to what was said before. 7. Difference in time: Śrāvakas and Pratyekabuddhas can see events up to 80,000 kalpas (劫) into the future, while Buddhas and Bodhisattvas can see to the end of the future. 8. Difference in self and other: As stated in the Nirvana Sutra, Śrāvakas and Pratyekabuddhas can only see external things, but cannot see their own eyes. Buddhas and Bodhisattvas can see their own eyes. 9. Difference in seeing dharmas: As stated in the Nirvana Sutra, the divine eye possessed by Buddhas and Bodhisattvas can see the arising and ceasing of all dharmas in every moment, and can see the impure bones of themselves and others. The Two Vehicles cannot. 10. Difference in knowing roots: As stated in the Nirvana Sutra, when Buddhas and Bodhisattvas see the appearance and color of a person, they can know whether their faculties are sharp or dull, large or small. The Two Vehicles cannot. Such are the differences in the divine eye. There are eight differences in the divine ear: 1. Difference in upper and lower: Śrāvakas and Pratyekabuddhas, based on whatever dhyāna they rely on to obtain the divine ear, can only know the past lives of beings in their own level and below, but cannot know the higher levels. Buddhas and Bodhisattvas can know everything. 2. Difference in width and narrowness. 3. Difference in suddenness and gradualness: Can be understood by referring to the previous explanation. 4. Difference in coarse and fine: Buddhas and Bodhisattvas can know all past events, whether large or small, while the Two Vehicles cannot. 5. Difference in speed: Buddhas and Bodhisattvas can know past events as soon as they wish to know them, while the Two Vehicles cannot. 6. Difference in truthfulness: What Buddhas and Bodhisattvas know is always true and not false, which is different from the Two Vehicles. 7.
時分不同。二乘極遠能知過去八萬劫事。諸佛菩薩所知無極。問曰。經說。迦毗羅仙能知過去八萬劫事。未來亦然。聲聞緣覺既是聖人。所知應遠。何故同彼。釋言。此用世俗智知。世俗齊中利根數習所知則遠。鈍根少習所知即近。不簡凡聖人。八自在不同。如地持說。諸佛菩薩自知宿命知他宿命。能令他人知已宿命。能令他人自知宿命。能令他人知他宿命。乃至令彼其餘眾生展轉相知。二乘不能。宿命不同差別如是。漏盡通中有其種。一知他漏盡名漏盡通。二自證漏盡名漏盡通。知他漏盡不同有七。一上下不同。聲聞緣覺但知自地及下漏盡。不能知上。諸佛菩薩一切悉知。二寬狹不同。聲聞緣覺於一世界知他漏盡。諸佛菩薩盡知一切。三頓別不同。聲聞緣覺別緣別知。諸佛菩薩一時頓知。四粗細不同。聲聞緣覺所知粗淺。諸佛菩薩所知深細。五遲速不同。諸佛菩薩不假方便。發心即知。二乘不能。六虛實不同。聲聞緣覺所知虛謬。諸佛菩薩所知真實。七時分不同。聲聞緣覺知現眾生漏盡不盡不知過未。諸佛菩薩一切悉知。知他漏盡不同如是。自證漏盡不同有三。一證法不同。聲聞緣覺證法粗淺。但得人空。諸佛菩薩所證淵深。窮解二空。並證甚深如來藏性。二除障不同。聲聞緣覺但斷四住。諸佛菩薩五住斯滅。三取
【現代漢語翻譯】 現代漢語譯本 時間和範圍有所不同。二乘（聲聞乘和緣覺乘）最多隻能知道過去八萬劫的事情。諸佛菩薩所知的事情沒有窮盡。 問：經中說，迦毗羅仙（Kapila，古印度哲人）能知過去八萬劫的事情，未來也是如此。聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）和緣覺（Pratyekabuddha，不依師教，自己覺悟者）既然是聖人，所知應該更遠。為什麼和迦毗羅仙一樣呢？ 答：迦毗羅仙是用世俗的智慧來知曉的。世俗的智慧在於，聰慧且勤于修習的人知道的就遠，愚鈍且少於修習的人知道的就近，不區分凡人和聖人。八自在（Aṣṭavaśitā，八種自在能力）也有所不同。如《地持經》（Bodhisattvabhūmi）所說，諸佛菩薩自己知道自己的宿命，也知道其他眾生的宿命，能讓其他眾生知道自己的宿命，能讓其他眾生自己知道自己的宿命，能讓其他眾生知道其他眾生的宿命，乃至能讓其餘眾生輾轉相知。二乘不能做到這些。宿命神通的差別就是這樣。 漏盡通（Āsravakṣayajñāna，斷盡煩惱的智慧）中有兩種：一是知他漏盡，名為漏盡通；二是自證漏盡，名為漏盡通。知他漏盡的不同之處有七個方面：一是上下不同。聲聞和緣覺只能知道自己所處層次以及以下層次的漏盡情況，不能知道以上層次的。諸佛菩薩一切都知道。二是寬狹不同。聲聞和緣覺在一個世界中知道其他眾生的漏盡情況。諸佛菩薩盡知一切世界。三是頓別不同。聲聞和緣覺分別緣取，分別知曉。諸佛菩薩一時頓然知曉。四是粗細不同。聲聞和緣覺所知粗淺。諸佛菩薩所知深細。五是遲速不同。諸佛菩薩不需要藉助任何方便，發心就能知道。二乘不能做到。六是虛實不同。聲聞和緣覺所知虛妄謬誤。諸佛菩薩所知真實不虛。七是時分不同。聲聞和緣覺知道現在眾生的漏盡與否，不知道過去和未來。諸佛菩薩一切都知道。知他漏盡的不同之處就是這樣。 自證漏盡的不同之處有三個方面：一是證法不同。聲聞和緣覺證得的法粗淺，只能證得人空（Pudgala-śūnyatā，我空）。諸佛菩薩所證得的法淵深，窮盡瞭解二空（Dvi-śūnyatā，人空和法空），並且證得甚深的如來藏性（Tathāgatagarbha，如來藏自性）。二是除障不同。聲聞和緣覺只能斷除四住煩惱（Catuḥsthānikakleśa，四種根本煩惱）。諸佛菩薩五住煩惱（Pañcasthānikakleśa，五種根本煩惱）全部滅盡。三是取
【English Translation】 English version Times and scopes differ. The Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) of the Two Vehicles can at most know about events of the past eighty thousand kalpas (aeons). What the Buddhas and Bodhisattvas know is limitless. Question: The sutras say that Kapila (Kapila, an ancient Indian philosopher) can know about events of the past eighty thousand kalpas, and the future as well. Since Śrāvakas (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently without a teacher) are sages, what they know should be even more distant. Why are they the same as Kapila? Answer: Kapila knows through worldly wisdom. In worldly wisdom, those who are intelligent and diligent in practice know far, while those who are dull and practice little know near, without distinguishing between ordinary people and sages. The Eight Sovereignties (Aṣṭavaśitā, eight kinds of sovereign powers) are also different. As the Bodhisattvabhūmi (Bodhisattvabhūmi) says, Buddhas and Bodhisattvas know their own past lives, and also know the past lives of other beings, can enable other beings to know their own past lives, can enable other beings to know their own past lives themselves, can enable other beings to know the past lives of other beings, and even enable the remaining beings to know each other in turn. The Two Vehicles cannot do these things. The difference in the supernormal power of knowing past lives is like this. There are two kinds of Exhaustion of outflows knowledge (Āsravakṣayajñāna, the wisdom of completely eliminating afflictions): one is knowing the exhaustion of outflows in others, called Exhaustion of outflows knowledge; the other is self-realizing the exhaustion of outflows, called Exhaustion of outflows knowledge. There are seven differences in knowing the exhaustion of outflows in others: First, the levels are different. Śrāvakas and Pratyekabuddhas can only know the exhaustion of outflows at their own level and below, but cannot know above. Buddhas and Bodhisattvas know everything. Second, the scope is different. Śrāvakas and Pratyekabuddhas know the exhaustion of outflows in other beings in one world. Buddhas and Bodhisattvas know everything in all worlds. Third, the manner is different. Śrāvakas and Pratyekbuddhas grasp and know separately. Buddhas and Bodhisattvas know all at once. Fourth, the subtlety is different. What Śrāvakas and Pratyekbuddhas know is coarse and shallow. What Buddhas and Bodhisattvas know is deep and subtle. Fifth, the speed is different. Buddhas and Bodhisattvas do not need to rely on any means, they can know as soon as they make the intention. The Two Vehicles cannot do this. Sixth, the truthfulness is different. What Śrāvakas and Pratyekbuddhas know is false and erroneous. What Buddhas and Bodhisattvas know is true and not false. Seventh, the time is different. Śrāvakas and Pratyekbuddhas know whether present beings have exhausted their outflows or not, but do not know about the past and future. Buddhas and Bodhisattvas know everything. The differences in knowing the exhaustion of outflows in others are like this. There are three differences in self-realizing the exhaustion of outflows: First, the Dharma realized is different. The Dharma realized by Śrāvakas and Pratyekbuddhas is coarse and shallow, they can only realize the emptiness of self (Pudgala-śūnyatā, emptiness of the person). The Dharma realized by Buddhas and Bodhisattvas is profound, they exhaustively understand the two emptinesses (Dvi-śūnyatā, emptiness of self and emptiness of phenomena), and also realize the profound Tathāgatagarbha nature (Tathāgatagarbha, the nature of the Tathāgatagarbha). Second, the removal of obstacles is different. Śrāvakas and Pratyekbuddhas can only cut off the four abodes of affliction (Catuḥsthānikakleśa, four fundamental afflictions). Buddhas and Bodhisattvas extinguish all five abodes of affliction (Pañcasthānikakleśa, five fundamental afflictions). Third, the taking
舍不同。聲聞緣覺得寂取證。諸佛菩薩得滅不住。得大涅槃不捨世間。不捨世間而常涅槃。大小不同差別如是。
次第五門三性分別。善惡無記是三性也。六通之中漏盡一通體性唯善。其餘五通泛論有四。一是報通如上諸天報得五通。如是一切。二者藥通。如諸仙等以藥力故飛行自在。三者咒通。如波羅捺有婆羅門以咒持身飛上帝宮。變身為釋與舍支夫共行欲事。如是等比是其咒通。四者修通。依禪修得。四中前三是其無記。后一不定。依如毗曇他心宿命一向是善。天眼天耳一向無記。身通一種體性是善。所起化心是其無記。他心宿命意識相應慧數為體。與禪定俱。故性是善。天眼天耳眼耳二識相應慧數以通為體。不與定俱。故性無記。身通之體亦是意識相應慧數與定心俱。故性是善。所起化心定前作意欲為諸事。然其所起或自地心。或他地心。不與定俱。故性無記。若依成實五通皆用意識地中慧行為體。悉為利益眾生心起。故性皆善。乃至化心亦為利益眾生心起。故性亦善。大乘宣說世俗五通。多同毗曇。故地持中宣說無記化化禪矣。諸佛菩薩所成五通實慧為體。乃至所起種種變化皆不離定。悉是三昧法門力起。體性皆善。三性如是。
次第六門三業分別。身口意業是三業也。窮其體性六通皆用智慧為
【現代漢語翻譯】 現代漢語譯本： 捨棄不同。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和緣覺（Pratyekabuddha，無師自悟的修行者）追求寂滅以證得解脫。諸佛（Buddha，覺悟者）和菩薩（Bodhisattva，立志普度眾生的覺悟者）證得寂滅卻不住于寂滅，獲得大涅槃（Mahāparinirvāṇa，徹底的解脫）而不捨棄世間，不捨棄世間而常處於涅槃之中。大小乘的不同，差別就在於此。
其次，第五個方面是三性（三種性質）的分別。善、惡、無記是三種性質。在六通（六種神通）之中，漏盡通（斷絕一切煩惱的神通）的體性唯有善。其餘五通，泛泛而論有四種：一是報通，如上面所說的諸天（Deva，天神）因果報應而得到的五通，一切天神都是如此。二是藥通，如各種仙人等，因為藥物的力量而能夠飛行自在。三是咒通，如波羅奈國（Bārāṇasī）有一個婆羅門（Brāhmaṇa），用咒語護持身體，飛到帝釋天（Śakra）的宮殿，變成帝釋天的樣子，與舍支夫人（Śacī）一同行欲事。像這樣的例子就是咒通。四是修通，依靠禪定修行而獲得。這四種神通中，前三種是無記，后一種不定。依照《毗曇》（Abhidharma，佛教論藏），他心通（知他人心念的神通）和宿命通（知過去世的神通）一向是善，天眼通（能見遠處、細微處的神通）和天耳通（能聽遠處、細微處的神通）一向是無記，身通（身體飛行變化的神通）的體性是善，所產生的化心（變化出來的意識）是無記。他心通和宿命通，以意識相應的智慧為體，與禪定同時生起，所以性質是善。天眼通和天耳通，以眼識和耳識相應的智慧為體，以通為體，不與禪定同時生起，所以性質是無記。身通的體性也是意識相應的智慧，與定心同時生起，所以性質是善。所產生的化心，在入定之前，先有作意想要做各種事情，然而所產生的化心，或者屬於自地的心，或者屬於他地的心，不與禪定同時生起，所以性質是無記。如果依照《成實論》，五通都用意識地中的智慧行為體，都是爲了利益眾生而生起，所以性質都是善。乃至化心也是爲了利益眾生而生起，所以性質也是善。大乘宣說世俗的五通，大多與《毗曇》相同，所以在《地持經》中宣說無記的化化禪。諸佛菩薩所成就的五通，以真實的智慧為體，乃至所產生的種種變化，都不離禪定，都是三昧（Samādhi，禪定）法門的力量所生起，體性都是善。三性的分別就是這樣。
其次，第六個方面是三業（三種行為）的分別。身業、口業、意業是三業。窮究其體性，六通都用智慧為
【English Translation】 English version: Differences in abandonment. Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher) seek quiescence to attain liberation. Buddhas (enlightened ones) and Bodhisattvas (enlightenment-beings who vow to liberate all beings) attain cessation but do not abide in cessation, attaining Great Nirvāṇa (Mahāparinirvāṇa, complete liberation) without abandoning the world, not abandoning the world while constantly being in Nirvāṇa. The differences between the Great and Small Vehicles are thus.
Next, the fifth aspect is the differentiation of the three natures. Good, evil, and neutral are the three natures. Among the six superknowledges (six kinds of supernatural abilities), the exhaustion of outflows (the superknowledge of eradicating all defilements) is solely of a good nature. The remaining five superknowledges, generally speaking, have four types: First is the retributive superknowledge, such as the five superknowledges obtained by the Devas (gods) above due to karmic retribution; all Devas are like this. Second is the medicinal superknowledge, such as various immortals who can fly freely due to the power of medicine. Third is the mantra superknowledge, such as a Brāhmaṇa (priest) in Bārāṇasī (Varanasi) who used a mantra to protect his body, flew to the palace of Śakra (Indra), transformed himself into Śakra, and engaged in sexual activity with Śacī (Indra's consort). Such examples are mantra superknowledge. Fourth is the cultivated superknowledge, obtained through meditation. Among these four, the first three are neutral, and the last one is uncertain. According to the Abhidharma (Buddhist philosophical treatises), clairvoyance (the ability to know others' thoughts) and knowledge of past lives are always good, while the divine eye (the ability to see distant and subtle things) and the divine ear (the ability to hear distant and subtle things) are always neutral. The physical body transformation (the ability to transform the physical body) is of a good nature, and the mind created by transformation is neutral. Clairvoyance and knowledge of past lives have wisdom corresponding to consciousness as their substance, arising simultaneously with meditation, so their nature is good. The divine eye and the divine ear have wisdom corresponding to eye-consciousness and ear-consciousness as their substance, with superknowledge as their substance, not arising simultaneously with meditation, so their nature is neutral. The substance of physical body transformation is also wisdom corresponding to consciousness, arising simultaneously with the mind in meditation, so its nature is good. The mind created by transformation, before entering meditation, first has the intention to do various things, but the mind created may be of one's own realm or of another realm, not arising simultaneously with meditation, so its nature is neutral. According to the Tattvasiddhi Śāstra, all five superknowledges use wisdom as their substance in the realm of consciousness, arising to benefit sentient beings, so their nature is all good. Even the mind created by transformation arises to benefit sentient beings, so its nature is also good. The Mahāyāna teachings on worldly superknowledges are mostly the same as the Abhidharma, so the Bodhisattvabhumi Śāstra teaches about the neutral transformation-meditation. The five superknowledges attained by Buddhas and Bodhisattvas have true wisdom as their substance, and all the various transformations that arise do not depart from meditation, all arising from the power of the Samādhi (meditative absorption) Dharma-gate, so their nature is all good. Such is the differentiation of the three natures.
Next, the sixth aspect is the differentiation of the three karmas. Body karma, speech karma, and mind karma are the three karmas. Exhaustively examining their substance, all six superknowledges use wisdom as
體。慧在內心皆意業性。隨相論之三業所攝如地論說。初一身通。身業清凈。天耳他心口業清凈。宿命天眼意業清凈。漏盡一通彼論不辨。身通一種變化在形。是故說為身業清凈。天耳他心依之起說。是故說為口業清凈。云何起說。以有天耳從佛菩薩聽受正法。及聞眾生種種言音。依之起說。以他心通知物心欲。隨之起說。以此二通起說中強。故論說為口業清凈。宿命天眼了知過去未來之事。過去未來隔世難知。非意不了。是故說為意業清凈。漏盡通中自證漏盡內心離染亦意業凈。知他漏盡名漏盡者。此乃知他眾生心中惑盡不盡。依之起說。似他心通亦口業清凈。三業如是。
次第七門通明示現三種分別。如雜心說。六皆是通。以無壅故。明與示現義有隱顯。四句辨之。一者示現而非是明。所謂身通及與他心。此之二通化益眾生。生信顯了。故名示現。不能除離三種愚。故不名為明。三愚如后。二者是明而非示現。所謂天眼及宿命通宿命除其先際之愚。天眼除其後際之愚。故說為明。化物生信不極顯了。故非示現。云何不顯。宿命知其過去世事。說過去事化益眾生。隔世難知。人多不信。故非示現。天眼知其未來世事。說未來事化益眾生。隔世難知。人亦不信。故非示現。第三亦明亦是示現。謂漏盡通。了達真
諦證成漏盡。除真諦愚故名為明。知他漏盡。說彼眾生心中煩惱有盡不盡而勸化之。彼則生信。生信顯了故名示現。第四非明亦非示現。謂天耳通。不能除前三種愚。故不得名明。將此化他生信不顯。故非示現。云何不顯。天耳雖能聞于遠聲以此語他。他人不聞多不信受。故曰不顯。又設導彼所化之人屏遠之言。而欲化之前人便謂從他傳聞非是自力。故多不信。明與示現隱顯如是。通而論之悉皆是明。故華嚴中開分六通以為十明。亦悉示現。諸佛菩薩顯示此德化眾生故。問曰。宿命天眼漏盡經說為通。復說為明。又云三達。有何差別。通釋義齊。于中別分非無差異。異相如何。如龍樹說。直知過去八種事等名宿命通。于中過去知業知果。因緣道理名宿命明。知未來世死此生彼名天眼通。知業知果因緣道理名天眼明。直知漏盡名漏盡通。知更不生名漏盡明。又知從道得滅不同亦名為明。于如是等知之窮盡說為三達。盡有四重。一知事。盡無事不知。二知因果法相義。盡無義不知。三知真諦空理同。盡窮相皆空。四知性。盡知如是法悉從本性如來藏起相即是實。窮達此名為三達。論通共凡唯除漏盡。明共二乘。達唯如來。通明示現分別如是。
次第八門明修六通次第之義。理實六通無定次第。今且言之次第有三。一
【現代漢語翻譯】 現代漢語譯本 以實證的方式成就斷盡煩惱。因為去除對真諦的愚昧，所以稱為『明』（Vidya）。知道他人煩惱已盡，就對那些眾生說他們心中的煩惱有盡和未盡，以此勸化他們。他們因此生起信心，生起信心並使其彰顯，所以稱為『示現』（Pratibhava）。第四種，既非『明』也非『示現』，指的是天耳通（Divya-srotra）。因為它不能去除前三種愚昧，所以不能稱為『明』。用它來教化他人，使他人產生信心的效果不明顯，所以不是『示現』。為什麼不明顯呢？天耳通雖然能聽到遠方的聲音，但用這些告訴他人，他人多不相信接受。所以說不明顯。又假設引導那些被教化的人私下說的話，而想要教化的人卻認為是從他人那裡聽來的，不是自己的能力，所以大多不相信。『明』與『示現』的隱顯就是這樣。總的來說，都可稱為『明』。所以在《華嚴經》中，將六通分開為十明，也都是『示現』，諸佛菩薩顯示這種功德來教化眾生。問：在《宿命》、《天眼》、《漏盡》等經中，有時說為『通』，有時說為『明』，又說為『三達』，這有什麼差別呢？『通』是總的解釋，意義相同。其中分別，並非沒有差異。差異的相狀是什麼呢？如龍樹菩薩所說，直接知道過去八種事等，稱為宿命通（Purva-nivasanusmrti-jnana）。其中，過去知道業、知道果、知道因緣道理，稱為宿命明。知道未來世死後生到哪裡，稱為天眼通（Divya-cakshus）。知道業、知道果、知道因緣道理，稱為天眼明。直接知道煩惱斷盡，稱為漏盡通（Asrava-ksaya-jnana）。知道不再受生，稱為漏盡明。又知道從道獲得寂滅的不同，也稱為『明』。對於這些知識的窮盡，稱為『三達』。『盡』有四重含義：一、知事盡，沒有不知道的事。二、知因果法相義盡，沒有不知道的義理。三、知真諦空理同，盡窮相皆空。四、知性盡，知道一切法都從本性如來藏（Tathagatagarbha）生起，相即是實。窮盡通達這些，稱為『三達』。『通』與凡夫共有，唯獨漏盡通不是。『明』與二乘共有。『達』唯有如來才有。『通』、『明』、『示現』的分別就是這樣。 次第八門，闡明修習六通的次第之義。實際上，六通並沒有固定的次第。現在且說之，次第有三種：一
【English Translation】 English version Attaining the cessation of outflows through verification. Because of removing ignorance of the true reality, it is called 'Vidya' (Knowledge). Knowing that others have exhausted their outflows, one speaks to those beings about the exhaustion or non-exhaustion of afflictions in their minds, thereby exhorting them. They then generate faith. Generating faith and making it manifest is called 'Pratibhava' (Manifestation). The fourth, which is neither 'Vidya' nor 'Pratibhava', refers to Divya-srotra (Divine Ear). Because it cannot remove the previous three types of ignorance, it cannot be called 'Vidya'. Using it to teach others, the effect of making others generate faith is not obvious, so it is not 'Pratibhava'. Why is it not obvious? Although Divya-srotra can hear distant sounds, when these are told to others, they often do not believe or accept them. Therefore, it is said to be not obvious. Furthermore, suppose one guides the private words of those being taught, but the person who wants to teach thinks that it was heard from others, not from one's own ability, so most do not believe it. The hidden and manifest aspects of 'Vidya' and 'Pratibhava' are like this. Generally speaking, all can be called 'Vidya'. Therefore, in the Avatamsaka Sutra, the six Abhijna (Superknowledges) are divided into ten Vidya, and all are also 'Pratibhava', as Buddhas and Bodhisattvas manifest this merit to teach sentient beings. Question: In the Sutras of Purva-nivasanusmrti-jnana (Knowledge of Previous Lives), Divya-cakshus (Divine Eye), and Asrava-ksaya-jnana (Knowledge of the Extinction of Outflows), sometimes it is said to be 'Abhijna', sometimes it is said to be 'Vidya', and sometimes it is said to be 'Three Penetrations'. What is the difference? 'Abhijna' is the general explanation, the meaning is the same. Among them, the distinctions are not without differences. What are the different aspects? As Nagarjuna said, directly knowing the past eight things, etc., is called Purva-nivasanusmrti-jnana. Among them, knowing the karma of the past, knowing the result, knowing the reason of cause and condition, is called Purva-nivasanusmrti-jnana. Knowing where one will be born after death in the future, is called Divya-cakshus. Knowing karma, knowing the result, knowing the reason of cause and condition, is called Divya-cakshus. Directly knowing the exhaustion of outflows is called Asrava-ksaya-jnana. Knowing that one will no longer be born, is called Asrava-ksaya-jnana. Also, knowing the difference between obtaining Nirvana from the path is also called 'Vidya'. The exhaustive knowledge of these is called 'Three Penetrations'. 'Exhaustion' has four levels of meaning: First, knowing all things exhaustively, there is nothing that is not known. Second, knowing the meaning of cause and effect, dharma characteristics exhaustively, there is no meaning that is not known. Third, knowing the true reality of emptiness is the same, exhausting all phenomena is empty. Fourth, knowing the nature exhaustively, knowing that all dharmas arise from the Tathagatagarbha (Buddha-nature) of the original nature, the form is reality. Exhaustively understanding these is called 'Three Penetrations'. 'Abhijna' is shared with ordinary people, except for Asrava-ksaya-jnana. 'Vidya' is shared with the Two Vehicles. 'Penetration' is only possessed by the Tathagata. The distinctions between 'Abhijna', 'Vidya', and 'Pratibhava' are like this. The eight gates in order clarify the meaning of the order of cultivating the six Abhijna. In reality, the six Abhijna do not have a fixed order. Now, let's talk about it, there are three orders: First,
修成次第。據佛論之佛將成道。魔王波旬恐佛道成故來惱亂。如來於時須以神力而降伏之。以是義故先修身通。魔既被降。隱形空中。如來於時不知所在。須以天眼知其所在。故次第二修起天眼。眼雖見形不解其言。須以天耳聽其所說。故次第三修起天耳。耳雖聞言不測其心。不知內心為怯為勇。故次第四修他心通。以此通故知其內心惶怖不安。雖知現心不知過去福德多少。福若勝我或能障礙妨我道成。為知往福次修宿命通。見魔過去作一無遮大會因緣今受此報。吾於過去無量億劫為諸眾生捨身手足頭目髓腦受種種苦我福勝彼。既知勝彼不懼彼障。便能斷結證成漏盡。故次第六明漏盡通。又龍樹說。佛于初夜得一通一明。言一通者得一身通。言一明者得宿命明。于中夜時得一通一明。言一通者得天耳通。言一明者得天眼明。於後夜時得一通一明。言一通者得他心通。言一明者得漏盡明。以何義故先得其通后得其明。論自釋言。從六通中求三明。持用功力重故先得通后得其明。問曰。何故如是次第。論自釋言。初夜魔來欲行惱亂。為降伏之先起身通。既降魔已即自思念。我於一身何因緣能得如是大力。便求宿因見己過去多修福善得如是力。故起宿命。中夜魔去寂漠無聲。佛便慈念一切眾生。欲聞其言故求耳。以得天耳聞
【現代漢語翻譯】 現代漢語譯本 修習成就的次第。根據佛的理論，佛將要成就佛道時，魔王波旬（Māra Pāpīyas，佛教中的魔王）恐怕佛道成就，所以前來惱亂。如來（Tathāgata，佛的稱號之一）當時需要用神通力來降伏他。因為這個緣故，首先修習身通（神通之一，能隨意變化身體）。 魔被降伏后，隱身在空中。如來當時不知道他在哪裡，需要用天眼（神通之一，能看見極遠或極微的事物）知道他的所在之處。所以接著第二次修習發起天眼。眼睛雖然看見了形體，卻不瞭解他的語言，需要用天耳（神通之一，能聽見極遠或極微的聲音）聽他所說的話。所以接著第三次修習發起天耳。 耳朵雖然聽見了語言，卻不能測知他的內心，不知道他內心是怯懦還是勇敢。所以接著第四次修習他心通（神通之一，能知他人之心）。用這個神通，知道他內心惶恐不安。雖然知道了現在的內心，卻不知道他過去福德的多少。如果他的福德勝過我，或許能夠障礙妨礙我成就佛道。爲了知道他往昔的福德，接著修習宿命通（神通之一，能知過去世的事）。 看見魔過去做過一個無遮大會（佛教一種大型的佈施法會）的因緣，現在承受這樣的果報。我過去在無量億劫中，爲了眾生捨棄身手足頭目髓腦，受種種苦，我的福德勝過他。既然知道勝過他，就不害怕他的障礙，便能斷除煩惱，證成漏盡（斷絕一切煩惱，不再輪迴）。所以接著第六說明漏盡通（神通之一，斷絕一切煩惱的智慧）。 又有龍樹（Nāgārjuna，大乘佛教的重要思想家）說，佛在初夜得到一通一明。說『一通』，是指得到一身通。說『一明』，是指得到宿命明。在中夜時得到一通一明。說『一通』，是指得到天耳通。說『一明』，是指得到天眼明。在後夜時得到一通一明。說『一通』，是指得到他心通。說『一明』，是指得到漏盡明。 因為什麼緣故先得到通，后得到明？論中自己解釋說，從六通中求三明，因為所用的功力很重，所以先得到通，后得到明。問：為什麼是這樣的次第？論中自己解釋說，初夜時魔來想要進行惱亂，爲了降伏他，先起身通。 已經降伏魔后，就自己思念，我這一身是什麼因緣能夠得到這樣大的力量？便尋求過去的因緣，看見自己過去多次修習福善，得到這樣的力量。所以發起宿命通。中夜時魔離去，寂寞無聲。佛便慈悲憐憫一切眾生，想要聽他們的語言，所以尋求天耳通。因此得到天耳通，聽見...
【English Translation】 English version The stages of cultivation to achieve enlightenment. According to the Buddha's teachings, when the Buddha is about to attain Buddhahood, Māra Pāpīyas (the Demon King in Buddhism) fears that the Buddha will succeed, so he comes to disturb him. The Tathāgata (one of the titles of the Buddha) then needs to subdue him with supernatural powers. For this reason, he first cultivates the psychic power of transformation (one of the six Abhijñās, supernatural powers, which allows one to transform the body at will). After the demon is subdued, he hides in the air. The Tathāgata then does not know where he is and needs to use the divine eye (one of the six Abhijñās, which allows one to see things far away or extremely subtle) to know his location. Therefore, he cultivates and develops the divine eye for the second time. Although the eyes see the form, they do not understand his language, and he needs to use the divine ear (one of the six Abhijñās, which allows one to hear things far away or extremely subtle) to hear what he says. Therefore, he cultivates and develops the divine ear for the third time. Although the ears hear the language, they cannot fathom his mind, and he does not know whether his mind is timid or brave. Therefore, he cultivates and develops the mind-reading power (one of the six Abhijñās, which allows one to know the minds of others) for the fourth time. With this power, he knows that his mind is fearful and uneasy. Although he knows his present mind, he does not know how much merit he has accumulated in the past. If his merit surpasses mine, he may be able to hinder my attainment of Buddhahood. To know his past merit, he then cultivates the power of knowing past lives (one of the six Abhijñās, which allows one to know past lives). He sees that the demon in the past performed an Un遮 Great Assembly (a large-scale Buddhist almsgiving ceremony) and is now receiving this retribution. In the past, for countless eons, I have given up my body, hands, feet, head, eyes, marrow, and brain for all sentient beings, and endured all kinds of suffering. My merit surpasses his. Since I know that I surpass him, I am not afraid of his obstacles, and I can cut off afflictions and realize the extinction of outflows (the cessation of all defilements and the end of rebirth). Therefore, the sixth explains the power of the extinction of outflows (one of the six Abhijñās, the wisdom of eradicating all defilements). Furthermore, Nāgārjuna (an important thinker of Mahayana Buddhism) said that the Buddha attained one Abhijñā and one Vidhya (clear knowing) in the first watch of the night. 'One Abhijñā' refers to attaining the psychic power of transformation. 'One Vidhya' refers to attaining the clear knowing of past lives. In the middle watch of the night, he attained one Abhijñā and one Vidhya. 'One Abhijñā' refers to attaining the divine ear. 'One Vidhya' refers to attaining the divine eye. In the last watch of the night, he attained one Abhijñā and one Vidhya. 'One Abhijñā' refers to attaining the mind-reading power. 'One Vidhya' refers to attaining the clear knowing of the extinction of outflows. For what reason does one attain the Abhijñā first and then the Vidhya? The treatise itself explains that one seeks the three Vidhyas from the six Abhijñās, because the effort used is very great, so one attains the Abhijñā first and then the Vidhya. Question: Why is it in this order? The treatise itself explains that in the first watch of the night, the demon comes wanting to cause disturbance, and to subdue him, one first develops the psychic power of transformation. After subduing the demon, one then thinks to oneself, what causes allowed me to obtain such great power in this body? One then seeks the past causes and sees that one has cultivated much merit in the past, and obtained such power. Therefore, one develops the power of knowing past lives. In the middle watch of the night, the demon leaves, and there is silence. The Buddha then compassionately thinks of all sentient beings, wanting to hear their language, so he seeks the divine ear. Therefore, he obtains the divine ear and hears...
於十方五道眾生苦樂等音欲見其形。故求天眼。於後夜時欲知物心隨為教化。故求他心。知諸眾生皆欲離苦而求其樂。自我不得漏盡之樂無能與之。故求漏盡。此亦是其修成次第。一義如是。二明修成次第。亦約佛說。如律中辨。佛初夜時得宿命明。無明。盡明生。闇盡光生。于中夜時得天眼明。無明盡明生。闇盡光生。於後夜時得漏盡明。無明盡明生。闇盡光生。此三是其修成次第。得漏盡已欲化眾生。不知何等眾生須化。須以天耳聽諸眾生苦樂等音。次起天耳。雖知眾生苦樂差別彼此隔別難往攝化。次起身通。雖到其所不知所欲。無宜授法。次起他心。此後三種起化次第。第三直明起化次第。亦約佛說。欲化人不知所在先用天眼。既見所在須往攝化。次用身通。既到其所不解其言。次用天耳。雖解其言不識其根。次用宿命。觀其過去根性大小雖識往根不知現欲。次用他心。雖知其心不知心中煩惱有無。次用漏盡。觀其心中煩惱有無。為說對治。令證漏盡。次第如是。
次第九門依經辨相。如地持說。身通有二。一變。二化。改換舊質名之為變。無事不現說以為化。是變多種要為十六。一者震動。謂能震動一世界。二者熾然身上出火。身下出水。如是等也。三者充滿身放光明充滿世界。四者示現。為一切沙門
【現代漢語翻譯】 現代漢語譯本 對於十方五道眾生的苦樂之音，想要看見他們的形貌，所以求得天眼（能看見極遠距離或肉眼無法看見的事物的能力）。在後半夜時分，想要了解眾生的心念，以便隨順他們的根器進行教化，所以求得他心通（瞭解他人想法的能力）。知道一切眾生都想要脫離痛苦而追求快樂，但自己尚未證得漏盡（斷絕一切煩惱）的快樂，無法給予他們，所以求得漏盡通（斷絕一切煩惱，獲得解脫的能力）。這也是修行的次第。這是一種解釋。 第二種解釋是說明修行的次第，也是依據佛陀所說。如律藏中所說，佛陀在初夜時分獲得宿命明（瞭解過去世的能力），無明（迷惑，不瞭解真理）消盡，光明生起，黑暗消盡，光明生起。在中夜時分獲得天眼明，無明消盡，光明生起，黑暗消盡，光明生起。在後夜時分獲得漏盡明，無明消盡，光明生起，黑暗消盡，光明生起。這三者是修行的次第。證得漏盡之後，想要教化眾生，但不知道哪些眾生需要教化，需要用天耳通（聽見極遠距離或肉耳無法聽見的聲音的能力）聽聞眾生的苦樂之音。然後發起天耳通。雖然知道眾生的苦樂差別，但彼此隔絕難以前往攝受教化，然後起身通（隨意去任何地方的能力）。雖然到達了他們所在之處，卻不知道他們想要什麼，無法給予合適的教法，然後起他心通。這後面的三種是發起教化的次第。 第三種是直接說明發起教化的次第，也是依據佛陀所說。想要教化他人，卻不知道他們在哪裡，首先使用天眼通。既然看見了他們所在之處，就需要前往攝受教化，然後使用身通。既然到達了他們所在之處，卻不瞭解他們的語言，然後使用天耳通。雖然瞭解了他們的語言，卻不瞭解他們的根器，然後使用宿命通，觀察他們過去世的根性大小。雖然瞭解了過去的根器，卻不知道他們現在的慾望，然後使用他心通。雖然知道了他們的心念，卻不知道他們心中是否有煩惱，然後使用漏盡通，觀察他們心中是否有煩惱，為他們說相應的對治之法，使他們證得漏盡。次第就是這樣。 接下來第九門依據經典辨別相狀。如《地持經》所說，身通有兩種：一是變，二是化。改變舊的形質叫做變，無中生有顯現出來叫做化。變有很多種，重要的是十六種。第一種是震動，能夠震動一個世界。第二種是熾然，身上放出火焰，身下放出水，像這樣等等。第三種是充滿，身體放出光明充滿世界。第四種是示現，為一切沙門（出家修道的人）...
【English Translation】 English version Regarding the sounds of suffering and joy of sentient beings in the ten directions and five realms, wanting to see their forms, therefore one seeks the divine eye (ability to see things at great distances or invisible to the naked eye). In the later part of the night, wanting to understand the thoughts of sentient beings in order to teach and transform them according to their capacities, therefore one seeks telepathy (ability to understand the thoughts of others). Knowing that all sentient beings want to escape suffering and seek happiness, but oneself has not yet attained the joy of freedom from outflows (extinction of all defilements), and is unable to give it to them, therefore one seeks the extinction of outflows (ability to extinguish all defilements and attain liberation). This is also the order of cultivation. This is one explanation. The second explanation is to explain the order of cultivation, also according to what the Buddha said. As stated in the Vinaya, the Buddha attained the knowledge of past lives (ability to know past lives) in the early part of the night, ignorance (delusion, not understanding the truth) ceased, light arose, darkness ceased, light arose. In the middle of the night, he attained the divine eye, ignorance ceased, light arose, darkness ceased, light arose. In the later part of the night, he attained the extinction of outflows, ignorance ceased, light arose, darkness ceased, light arose. These three are the order of cultivation. After attaining the extinction of outflows, wanting to teach and transform sentient beings, but not knowing which sentient beings need to be taught, one needs to use the divine ear (ability to hear sounds at great distances or inaudible to the naked ear) to hear the sounds of suffering and joy of sentient beings. Then one arises the divine ear. Although one knows the differences in suffering and joy of sentient beings, they are separated and difficult to reach and transform, then one arises the psychic power of movement (ability to go anywhere at will). Although one has arrived at their location, one does not know what they want, and cannot give them suitable teachings, then one arises telepathy. These last three are the order of initiating transformation. The third is to directly explain the order of initiating transformation, also according to what the Buddha said. Wanting to transform others, but not knowing where they are, one first uses the divine eye. Since one has seen where they are, one needs to go and gather and transform them, then one uses the psychic power of movement. Since one has arrived at their location, one does not understand their language, then one uses the divine ear. Although one understands their language, one does not understand their capacities, then one uses the knowledge of past lives, observing the size of their past lives' capacities. Although one understands their past capacities, one does not know their present desires, then one uses telepathy. Although one knows their thoughts, one does not know whether they have afflictions in their minds, then one uses the extinction of outflows, observing whether they have afflictions in their minds, and speaks the corresponding antidotes for them, so that they may attain the extinction of outflows. The order is like this. Next, the ninth section distinguishes the characteristics according to the scriptures. As stated in the Yogācārabhūmi-śāstra (地持經), there are two types of psychic power of movement: transformation and manifestation. Changing the old form is called transformation, creating something from nothing and manifesting it is called manifestation. There are many types of transformation, but the important ones are sixteen. The first is shaking, which can shake a world. The second is blazing, with flames coming out of the body and water coming out from under the body, and so on. The third is filling, with light emanating from the body and filling the world. The fourth is manifestation, for all śrāmaṇas (沙門, wandering ascetics)...
眾等。五轉作異分。變地為水。水為火等。六者來去充行往來無礙自在。七者大小。變小為大。變大為小。八色像入身。令一切界一切眾生悉入己身。九所往相似。隨其所至現同彼眾生。音聲語言悉與彼同。十者隱顯。現出還沒如是等也。十一自在。能令眾生若來若去若住若臥一切隨心。十二障他神通。除上及等悉能障弊。十三與辨無辨眾生能與辨才。十四與念失念眾生能與正念。十五與樂無樂眾生能與其樂。十六放光身能出光普照一切。變義如是。化亦無量。要攝有三。一者化身。化為一切眾生形類。二者化語。化為種種音聲語言。三化境界。化為一切飲食等事。就化身中略有五種。一化似自身。二不相似。三似他身。四不相似。五自身他身相似不相似一切化現化。語有七。一妙音說法其聲微妙。二廣音說法所出音聲一切普聞。三從自身起化作語言似從身起。四從他身起化作語言似從他起。五無所從起。六說正法。七隨事教責化語。如是化境界中作事無量。身通如是。天眼有二。一者見於現在色像。二見未來死此生彼。天耳通中一切六趣眾生音聲。聖非聖聲粗聲細聲辨不辨聲化非化聲遠聲近聲一切悉聞。他心通中一切眾生心心數法悉如實知。問曰。此通為直知心。亦知所緣。依如毗曇唯知他心不知所緣。若知所緣則
【現代漢語翻譯】 現代漢語譯本 諸位，五轉是指將不同的事物相互轉化。例如，將地轉變為水，水轉變為火等等。六者是來去自如，行動往來沒有阻礙，非常自在。七者是大小變化，能將小的變成大的，將大的變成小的。八者是色像入身，能讓一切世界、一切眾生都進入自己的身體。九者是所往相似，無論到達哪裡，都能顯現得與當地的眾生一樣，聲音和語言都與他們相同。十者是隱顯，能隨意顯現和隱藏，出沒無常，就像這樣。十一是自在，能讓眾生或來或去，或住或臥，一切都隨心所欲。十二是障礙他人神通，除了上面的神通以及與其同等的神通之外，其他的都能障礙和遮蔽。十三是給予辯才，能給予沒有辯才的眾生辯才。十四是給予正念，能給予失去正念的眾生正念。十五是給予快樂，能給予沒有快樂的眾生快樂。十六是放光，身體能發出光芒，普照一切。變化的意義就是這樣。化現也是無量的，但要概括起來有三種。一是化身，化現為一切眾生的形體種類。二是化語，化現為種種的聲音和語言。三是化境界，化現為一切飲食等事物。就化身中略有五種。一是化現得像自身。二是不像自身。三是化現得像他人。四是不像他人。五是自身、他人，相似、不相似，一切化現。化語有七種。一是妙音說法，聲音微妙。二是廣音說法，所發出的聲音一切地方都能聽到。三是從自身發出，化作語言，聽起來像是從自身發出的。四是從他人發出，化作語言，聽起來像是從他人發出的。五是無所從來。六是說正法。七是隨事教誡，化作語言進行教導和責備。像這樣，化境界中所作的事情是無量的。身通就是這樣。天眼通有兩種。一是見到現在的色像。二是見到未來眾生死後生到哪裡。天耳通能聽到一切六道眾生的聲音，聖人的聲音、非聖人的聲音、粗的聲音、細的聲音、能分辨的聲音、不能分辨的聲音、化現的聲音、非化現的聲音、遠的聲音、近的聲音，一切都能聽到。他心通能如實地知道一切眾生的心和心所法。問：這種神通是直接知道心，還是也知道心所緣的對象？依照《毗曇》的說法，只能知道他人的心，不知道心所緣的對象。如果知道心所緣的對象，那麼
【English Translation】 English version Venerable ones, the five transformations involve changing different things into each other. For example, transforming earth into water, water into fire, and so on. The sixth is the freedom of coming and going, moving without hindrance, being completely at ease. The seventh is the change of size, being able to transform the small into the large, and the large into the small. The eighth is the embodiment of form, allowing all worlds and all beings to enter one's own body. The ninth is similarity in destination, wherever one goes, one appears the same as the beings there, with the same sounds and language as them. The tenth is concealment and manifestation, being able to appear and disappear at will, emerging and submerging unpredictably, like this. The eleventh is freedom, being able to make beings come or go, stay or lie down, everything according to one's will. The twelfth is obstructing the supernatural powers of others, except for the above-mentioned powers and those equal to them, all others can be obstructed and hindered. The thirteenth is granting eloquence, being able to grant eloquence to beings who lack it. The fourteenth is granting mindfulness, being able to grant right mindfulness to beings who have lost it. The fifteenth is granting happiness, being able to grant happiness to beings who have no happiness. The sixteenth is emitting light, the body can emit light, illuminating everything universally. The meaning of transformation is like this. Manifestations are also limitless, but to summarize, there are three types. First is the transformation body (化身), transforming into the forms and types of all beings. Second is the transformation speech (化語), transforming into various sounds and languages. Third is the transformation realm (化境界), transforming into all things such as food and drink. Within the transformation body, there are roughly five types. First, transforming to resemble oneself. Second, not resembling oneself. Third, transforming to resemble others. Fourth, not resembling others. Fifth, oneself, others, similar, dissimilar, all transformations. There are seven types of transformation speech. First, speaking the Dharma with wonderful sounds, the sound is subtle. Second, speaking the Dharma with broad sounds, the sound emitted can be heard everywhere. Third, originating from oneself, transforming into language that sounds like it's coming from oneself. Fourth, originating from others, transforming into language that sounds like it's coming from others. Fifth, originating from nowhere. Sixth, speaking the true Dharma. Seventh, teaching and admonishing according to circumstances, transforming speech to teach and rebuke. Like this, the things done in the transformation realm are limitless. The body power (身通) is like this. There are two types of divine eye (天眼). First, seeing present forms. Second, seeing where beings will be reborn after death. The divine ear (天耳通) can hear the sounds of all beings in the six realms, the sounds of sages, the sounds of non-sages, coarse sounds, subtle sounds, distinguishable sounds, indistinguishable sounds, transformed sounds, non-transformed sounds, distant sounds, near sounds, everything can be heard. The mind-reading power (他心通) can truly know the minds and mental states of all beings. Question: Does this supernatural power directly know the mind, or does it also know the object of the mind? According to the Abhidharma (毗曇), one can only know the minds of others, not the objects of the mind. If one knows the objects of the mind, then
前人作意攀緣我心。我緣彼心便有自心變照之過。故唯知心不知所緣。若依成實正知他心兼知所緣。大乘亦爾。設心自緣竟有何咎。宿命通中差別有六。一自知宿命。知己過去八種事等。何者八事。一如是名。二如是性。三如是生。四如是飲食。五如是苦樂。六如是長壽。七如是久住。八如是壽限。知己過去如是八事。名為自知。二者知他。知他眾生六種同行。何者六行。一如是名。二如是性。三如是生。四如是飲食。五如是善惡。六如是壽命。知他此事名為知他。三令他眾生知己宿命。四令他眾生自知宿命。五令他眾生知他宿命。六令餘眾生展轉相知。漏盡通中有其二種。一無學聖智慧盡諸漏名漏盡通。二知漏盡名漏盡通。知漏盡中義別有四。如地持說。一自知漏盡。二知他漏盡。三漏盡方便已起未起悉如實知。聖道是其漏盡方便。四漏盡增上慢有起不起悉如實知。未得謂得。名增上慢。六通之義辨之略爾。
大乘義章卷第二十(本)
大乘義章卷第二十(末)
遠法師撰
十號義
其十號者。是佛如來名稱功德。名有通別。釋迦彌勒阿閦佛等是其別也。如來等十是其通也。應相須分故立別名。實德須顯故立通稱。實德無量。依德施名名亦無邊。今據一數且論十種。所謂如來應供正
【現代漢語翻譯】 現代漢語譯本 前人如果執意攀緣我的心，我攀緣他的心，就會有自心變動和照見的過失。所以只知道心，而不知道所攀緣的對象。如果依照《成實論》，就能正確地知道他人的心，並且知道他心所攀緣的對象。大乘佛法也是如此。假設心自己攀緣自己，究竟有什麼過錯呢？ 宿命通（能夠知曉過去世的智慧）中的差別有六種：第一種是自知宿命，知道自己過去八種事等等。哪八種事呢？一是名字，二是本性，三是出生，四是飲食，五是苦樂，六是長壽，七是久住，八是壽命的期限。知道自己過去這八種事，叫做自知。 第二種是知他，知道其他眾生的六種同行。哪六種行呢？一是名字，二是本性，三是出生，四是飲食，五是善惡，六是壽命。知道他人的這些事，叫做知他。 第三種是令其他眾生知道自己的宿命。第四種是令其他眾生自己知道自己的宿命。第五種是令其他眾生知道其他眾生的宿命。第六種是令其餘眾生輾轉互相知道宿命。 漏盡通（斷絕所有煩惱的智慧）中有兩種：第一種是無學聖人的智慧能夠斷盡所有煩惱，名為漏盡通。第二種是知道煩惱已經斷盡，名為漏盡通。在知道煩惱斷盡中，意義上的區別有四種，如《地持經》所說：一是自知煩惱斷盡，二是知他煩惱斷盡，三是對煩惱斷盡的方便，已經生起或未生起，都如實地知道。聖道是斷盡煩惱的方便。四是對煩惱斷盡的增上慢，有生起或未生起，都如實地知道。未得到卻說得到，叫做增上慢。 六通的意義，辨析大概如此。
《大乘義章》卷第二十（本）
《大乘義章》卷第二十（末）
遠法師 撰
十號義
這十號，是佛如來的名稱和功德。名稱有通名和別名。釋迦牟尼（Śākyamuni，能仁寂默）、彌勒（Maitreya，慈氏）、阿閦佛（Akshobhya，不動）等是別名。如來（Tathāgata）等十號是通名。應根據相貌的需要來區分，所以設立別名。真實的功德需要彰顯，所以設立通稱。真實的功德無量，根據功德施加名稱，名稱也無邊無際。現在根據一個數字，暫且討論十種，即如來、應供（Arhat）、正
【English Translation】 English version If predecessors intentionally cling to my mind, and I cling to their minds, there will be the fault of my own mind changing and reflecting. Therefore, one only knows the mind but not what it clings to. If one relies on the Satyasiddhi Shastra (成實論), one can correctly know the minds of others and also know what those minds cling to. The Mahayana (大乘) is also like this. If the mind clings to itself, what fault is there? The differences in Purva-nivasânusmriti (宿命通, the power of knowing past lives) are sixfold: First is knowing one's own past lives, knowing one's own past eight things, etc. What are the eight things? First, such a name; second, such a nature; third, such a birth; fourth, such a diet; fifth, such suffering and happiness; sixth, such longevity; seventh, such duration of stay; eighth, such a lifespan. Knowing one's own past such eight things is called knowing oneself. The second is knowing others, knowing the six common practices of other beings. What are the six practices? First, such a name; second, such a nature; third, such a birth; fourth, such a diet; fifth, such good and evil; sixth, such a lifespan. Knowing these things about others is called knowing others. The third is causing other beings to know their own past lives. The fourth is causing other beings to know their own past lives themselves. The fifth is causing other beings to know the past lives of others. The sixth is causing the remaining beings to know each other's past lives in turn. Asravaksaya-jnana (漏盡通, the knowledge of the extinction of outflows) has two types: First, the wisdom of a no-learner (無學) saint that can exhaust all outflows is called Asravaksaya-jnana. Second, knowing that outflows are exhausted is called Asravaksaya-jnana. In knowing that outflows are exhausted, there are four distinctions in meaning, as stated in the Bodhisattvabhumi (地持經): First, knowing oneself that outflows are exhausted; second, knowing others that outflows are exhausted; third, knowing in reality whether the means for exhausting outflows have arisen or not. The holy path is the means for exhausting outflows. Fourth, knowing in reality whether the arrogance of outflows being exhausted has arisen or not. Thinking one has attained what one has not attained is called arrogance. The meaning of the six abhijnas (通, superknowledges) is discussed briefly like this.
Mahayana-yizhang (大乘義章) Volume 20 (Beginning)
Mahayana-yizhang (大乘義章) Volume 20 (End)
Composed by Dharma Master Yuan (遠法師)
The Meaning of the Ten Titles
These ten titles are the names and merits of the Buddha Tathagata (如來). Names have general and specific names. Shakyamuni (釋迦牟尼), Maitreya (彌勒), Akshobhya (阿閦佛) etc. are specific names. Tathagata (如來) and the other ten are general names. Specific names are established because they should be distinguished according to appearance. Real merits need to be manifested, so general names are established. Real merits are immeasurable, and names are given according to merits, so names are also boundless. Now, according to one number, let's discuss ten kinds for the time being, namely Tathagata (如來), Arhat (應供), Samyak-sambuddha (正
遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。此十經中說之為號。或云名稱。通釋義齊。隨相分別。顯體為名。標德云稱。名稱外彰。號令天下。說之為號。十中前五是自利德。后五利他。就自利中分為兩對。初二一對。前明道圓。后彰滅極。后三一對。前二因圓。后一果極。初如來者。外國名為多陀阿伽度。亦云多陀阿伽馱也。此云如來。斯乃就德以立其名。德中不定。解有兩義。一約佛解。如涅槃釋。如三世佛所說不變。故名為如。佛如而來故名如來。若從此釋。就義立名。二約理釋。如者如理。來者是德。故龍樹云。乘如實道來成正覺故曰如來。涅槃宣說。乘六波羅蜜十一空來。故曰如來。當知。此亦約理釋矣。若從是義。如來之名境德合目。又就此等分為異釋。道言乘如來成正覺名如來者。就其證道解如來義。非不如說名如來者。就其教道解釋如來。乘六波羅蜜十一空來名如來者。就不住道以解如來。分相且然。究尋此等共成一義。佛依理成故。說乘如來成正覺。乘如猶行。行謂六度。故復宣說。乘六波羅蜜十一空來。十一空義。如上廣辨。此猶如也。內證難彰。寄言以顯。是以復言非不如說。第二應供外國名為阿羅呵也。此云應供。此亦就德以立其名。德中不定。解有四義。一對障解。如涅槃說。
一切惡法佛應斷故名之為應。二對法解。寂滅涅槃如來應證故名為應。三對人解。一切眾生如來應化故名為應。故涅槃云。應名為樂。諸佛過去為菩薩時。于無量劫。為眾生故受諸苦惱。終無不樂而常樂之。故名為應。此前三義。直就內德以立其名。四對供解。于中有二。一將佛對人。解釋應供。如來諸過悉已斷盡。福田清凈。應受物供故名應供。此之一義。對供顯德。二將人對佛。解釋應供。如涅槃釋。一切人天。以種種香花等事而供養佛。故名應供。此之一義。舉緣顯德。此初對竟。第二對中。前二因圓后一果極。復前二中。正遍知者。明其解圓。明行足者。彰其行圓。正遍知者。經亦名為等正覺也。此亦就德以立其名。然就德中境體合目正者是理。理無漏助故名為正。此舉境也。于理窮解。故曰遍知。稱理而知故等覺。等猶遍也。覺猶知也。此舉德體。如涅槃中。更有多義。不可具論。明行足者。此亦就德以立其名。佛德眾多隨德釋名。義亦非一。略有五種。一唯就因解明行足。明是證行證法顯了無闇曰明。行是教行六波羅蜜戒定慧等修起名行。是二圓備。稱之為足。二唯就果解明行足。如涅槃說。明謂解脫。以離無明之闇縛故。行謂菩提。道行滿故。足謂涅槃果窮極故。三據果尋因解明行足。如涅槃說。明者
【現代漢語翻譯】 現代漢語譯本 『應』這個詞，因為佛陀應當斷除一切惡法，所以稱為『應』。這是從『對法』的角度解釋。寂滅涅槃是如來應當證得的，所以稱為『應』。這是從『對人』的角度解釋。一切眾生是如來應當教化（應機施教）的，所以稱為『應』。因此，《涅槃經》說：『應名為樂』。諸佛在過去作為菩薩時，于無量劫中，爲了眾生的緣故承受各種苦惱，始終沒有不快樂的時候，並且常常是快樂的，所以稱為『應』。以上這三種解釋，直接就佛陀內在的功德來立名。 第四種是從『對供』的角度解釋。其中有兩種情況。一是將佛陀與人相對比，解釋『應供』。如來的一切過失都已經斷盡，福田清凈，應當接受供養，所以稱為『應供』。這一解釋是從接受供養的角度來彰顯佛陀的功德。二是將人與佛陀相對比，解釋『應供』。如《涅槃經》所解釋的，一切人天，用各種香花等事物來供養佛陀，所以稱為『應供』。這一解釋是從供養的因緣來彰顯佛陀的功德。以上是第一種『對』的解釋結束。第二種『對』的解釋中，前兩種是因圓滿，后一種是果達到極致。再看前兩種，『正遍知』，說明佛陀的智慧圓滿；『明行足』，彰顯佛陀的修行圓滿。『正遍知』，在經中也稱為『等正覺』。這也是就佛陀的功德來立名。然而，就功德而言，境和體結合在一起才能顯現。『正』是指真理，真理沒有遺漏，所以稱為『正』。這是從『境』的角度來說。對於真理徹底瞭解，所以說『遍知』。符合真理而知，所以是『等覺』，『等』就是『遍』的意思，『覺』就是『知』的意思。這是從『德體』的角度來說。如《涅槃經》中，還有很多其他的解釋，不能一一列舉。 『明行足』，這也是就佛陀的功德來立名。佛陀的功德眾多，隨著功德來解釋名稱，含義也不止一種。大致有五種。一是僅僅從『因』的角度來解釋『明行足』。『明』是指證行的智慧，證得的法顯明瞭，沒有黑暗，稱為『明』。『行』是指教行，六波羅蜜（dana-paramita 佈施，sila-paramita 持戒，ksanti-paramita 忍辱，virya-paramita 精進，dhyana-paramita 禪定，prajna-paramita 般若）戒定慧等修習，發起行動，稱為『行』。這兩種都圓滿具備，就稱為『足』。二是僅僅從『果』的角度來解釋『明行足』。如《涅槃經》所說，『明』是指解脫，因為離開了無明的黑暗束縛。『行』是指菩提（bodhi 覺悟），道行圓滿。『足』是指涅槃（nirvana 寂滅）果達到窮盡的境地。三是根據『果』來尋找『因』，解釋『明行足』。如《涅槃經》所說，『明』是指...
【English Translation】 English version The term '應' (ying, should) is used because the Buddha should sever all evil dharmas. This is explained from the perspective of 'Dui Fa' (對法, confronting the Dharma). Stillness and extinction, Nirvana (涅槃), are what the Tathagata (如來) should attain, hence it is called '應'. This is explained from the perspective of 'Dui Ren' (對人, confronting beings). All sentient beings are what the Tathagata should transform (teach according to their capacity), hence it is called '應'. Therefore, the Nirvana Sutra says: '應 is called joy'. When the Buddhas were Bodhisattvas (菩薩) in the past, they endured various sufferings for the sake of sentient beings throughout countless kalpas (劫), but they were never unhappy and were always joyful, hence it is called '應'. The above three explanations directly establish the name based on the Buddha's inner virtues. The fourth explanation is from the perspective of 'Dui Gong' (對供, confronting offerings). There are two situations within this. First, comparing the Buddha with people to explain '應供' (ying gong, worthy of offerings). All the Tathagata's faults have been completely eradicated, the field of merit is pure, and he should receive offerings, hence he is called '應供'. This explanation highlights the Buddha's virtues from the perspective of receiving offerings. Second, comparing people with the Buddha to explain '應供'. As explained in the Nirvana Sutra, all humans and devas (天) use various incense, flowers, and other things to make offerings to the Buddha, hence he is called '應供'. This explanation highlights the Buddha's virtues from the perspective of the cause of offerings. The above is the end of the first 'Dui' (對, confronting) explanation. In the second 'Dui' explanation, the first two are the perfection of the cause, and the last one is the ultimate attainment of the result. Looking at the first two again, '正遍知' (zheng bian zhi, Right and Universal Knowledge) explains the Buddha's wisdom is perfect; '明行足' (ming xing zu, Understanding and Conduct Accomplished) highlights the Buddha's practice is perfect. '正遍知' is also called '等正覺' (deng zheng jue, Equal and Right Enlightenment) in the sutras. This is also establishing the name based on the Buddha's virtues. However, in terms of virtue, the state and essence must be combined to manifest. '正' (zheng, right) refers to the truth, the truth is without omission, hence it is called '正'. This is from the perspective of 'state'. Completely understanding the truth, hence it is said '遍知' (bian zhi, universal knowledge). Knowing in accordance with the truth, hence it is '等覺' (deng jue, equal enlightenment), '等' (deng, equal) means '遍' (bian, universal), '覺' (jue, enlightenment) means '知' (zhi, knowledge). This is from the perspective of 'virtue essence'. As in the Nirvana Sutra, there are many other explanations that cannot be listed one by one. '明行足', this is also establishing the name based on the Buddha's virtues. The Buddha's virtues are numerous, and the meaning of the name is explained according to the virtues, and there is more than one meaning. There are roughly five types. First, explaining '明行足' solely from the perspective of 'cause'. '明' (ming, understanding) refers to the wisdom of practice, the dharma attained is clear and without darkness, it is called '明'. '行' (xing, conduct) refers to the teaching and practice, the six paramitas (波羅蜜) (dana-paramita 佈施, sila-paramita 持戒, ksanti-paramita 忍辱, virya-paramita 精進, dhyana-paramita 禪定, prajna-paramita 般若), precepts, samadhi (定), wisdom (慧), etc., are cultivated and actions are initiated, it is called '行'. When these two are fully equipped, it is called '足' (zu, accomplished). Second, explaining '明行足' solely from the perspective of 'result'. As the Nirvana Sutra says, '明' refers to liberation, because it is away from the darkness and bondage of ignorance. '行' refers to Bodhi (覺悟), the path of practice is complete. '足' refers to the state where the Nirvana (寂滅) fruit reaches the ultimate. Third, finding the 'cause' based on the 'result' to explain '明行足'. As the Nirvana Sutra says, '明' refers to...
所謂阿耨菩提。此舉果也。行謂戒慧。此腳足故。云何足。此出其因。四從因趣果。解明行足。如涅槃說。明者所謂不放逸心。離癡濁故說為明。行者所謂六波羅蜜。足者所謂阿耨菩提。果極名足。五隨義泛論。明謂三明。如龍樹說。宿命天眼及與漏盡。是其三明。如涅槃說。一菩薩明。二諸佛明。三無明明。是其三明。菩薩明者。所謂波若波羅蜜也。諸佛明者。所謂佛眼。無明明者。謂十一空。彼非智慧照明之性。故曰無明。是智境界能生智明故複名明。所言行者。如龍樹說。戒定慧等。名之為行。涅槃宣說。為眾生故修諸善業。說之為行。足者如彼地持中釋。止觀具足。故名為足。涅槃宣說。明見佛性。所見窮極故名為足。問曰。此解明行足中因果備有。何故前言遍知明行彰其因圓。此從初義具為判矣。又經論中多就因解。從多言耳。言善逝者。此從德義以立其名。善者名好。逝者名去。如來好去。故名善逝。問曰。如來果德窮極。更何處去而言好去。釋言。此果從因而去。據因望果故說為去。又佛如來雖無去處。非不能去故名善逝。如劫盡火雖無所燒非不能燒。彼亦如是。于中分別略有三種。一修教行趣果以釋。如涅槃說。善者所謂初發道心。逝者由心得大涅槃。二修證行趣果以釋。如涅槃說。善者所謂見於佛
【現代漢語翻譯】 現代漢語譯本 所謂阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是指果位。『行』指的是戒和慧。這是指腳和足。什麼是『足』呢？這是指出其原因。四者從因通向果。解釋說明『明行足』，如《涅槃經》所說。『明』指的是不放逸之心。遠離愚癡和污濁，所以稱為『明』。『行』指的是六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）。『足』指的是阿耨菩提。果位的極致稱為『足』。五者，隨順意義廣泛討論，『明』指的是三明，如龍樹菩薩所說：宿命明、天眼明以及漏盡明，是為三明。如《涅槃經》所說：一者菩薩明，二者諸佛明，三者無明明，是為三明。菩薩明指的是般若波羅蜜（Prajna-paramita，智慧到彼岸）。諸佛明指的是佛眼。無明明指的是十一空。它並非智慧照明的性質，所以稱為『無明』。它是智慧的境界，能夠產生智慧光明，所以又稱為『明』。所說的『行』，如龍樹菩薩所說：戒、定、慧等，稱為『行』。《涅槃經》宣說：爲了眾生而修習各種善業，稱為『行』。『足』如《瑜伽師地持論》中所解釋：止和觀具足，所以稱為『足』。《涅槃經》宣說：明見佛性，所見達到窮極，所以稱為『足』。問：這個解釋『明行足』中，因和果都具備了，為什麼前面說『遍知明行』彰顯其因圓滿？這是從最初的意義全面判斷的。而且經論中大多就因來解釋，這是從多數而言。說到『善逝』（Sugata，如來十號之一），這是從德行的意義來建立這個名稱。『善』的意思是好，『逝』的意思是去。如來好好地離去，所以稱為『善逝』。問：如來的果德已經達到極致，還有什麼地方可去，而說『好好地離去』呢？解釋說：這個果是從因而去的，根據因來望果，所以說『去』。而且佛如來雖然沒有去處，並非不能去，所以稱為『善逝』。如同劫末的火雖然沒有可以燒的東西，並非不能燒。也是這樣。其中分別略有三種：一是修習教法之行，通向果位來解釋。如《涅槃經》所說：『善』指的是最初發起道心，『逝』指的是由道心得到大涅槃。二是修習證悟之行，通向果位來解釋。如《涅槃經》所說：『善』指的是見到佛性。
【English Translation】 English version So-called Anuttara-samyak-sambodhi (supreme complete enlightenment). This refers to the fruit. 'Conduct' refers to precepts and wisdom. This refers to feet. What are 'feet'? This indicates the cause. The four proceed from cause to fruit. Explaining 'endowed with wisdom and conduct', as the Nirvana Sutra says. 'Wisdom' refers to the mind of non-negligence. Being away from ignorance and turbidity, it is called 'wisdom'. 'Conduct' refers to the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom). 'Feet' refers to Anuttara-samyak-sambodhi. The ultimate of the fruit is called 'feet'. Fifth, discussing broadly according to meaning, 'wisdom' refers to the Three Wisdoms, as Nagarjuna said: wisdom of past lives, wisdom of the heavenly eye, and wisdom of the exhaustion of outflows, these are the Three Wisdoms. As the Nirvana Sutra says: first, Bodhisattva wisdom; second, Buddhas' wisdom; third, no wisdom, these are the Three Wisdoms. Bodhisattva wisdom refers to Prajna-paramita (perfection of wisdom). Buddhas' wisdom refers to the Buddha eye. No wisdom refers to the eleven emptinesses. It is not the nature of wisdom illumination, so it is called 'no wisdom'. It is the realm of wisdom, capable of generating wisdom light, so it is also called 'wisdom'. What is called 'conduct', as Nagarjuna said: precepts, concentration, wisdom, etc., are called 'conduct'. The Nirvana Sutra proclaims: for the sake of sentient beings, cultivating various good deeds is called 'conduct'. 'Feet' is as explained in the Yogacarabhumi-sastra: the completion of cessation and contemplation, so it is called 'feet'. The Nirvana Sutra proclaims: clearly seeing the Buddha-nature, what is seen reaches the ultimate, so it is called 'feet'. Question: In this explanation of 'endowed with wisdom and conduct', both cause and effect are complete, why did the previous statement 'omniscience, wisdom, and conduct' highlight the perfection of the cause? This is judged comprehensively from the initial meaning. Moreover, sutras and treatises mostly explain from the cause, this is speaking from the majority. Speaking of 'Sugata' (Thus Gone, one of the ten epithets of a Buddha), this establishes the name from the meaning of virtue. 'Su' means good, 'gata' means gone. The Thus Come One goes well, so it is called 'Sugata'. Question: The fruit-virtue of the Thus Come One has reached the ultimate, where else can he go, to say 'goes well'? Explanation: This fruit goes from the cause, based on the cause looking towards the fruit, so it is said 'goes'. Moreover, although the Buddha Thus Come One has nowhere to go, it is not that he cannot go, so it is called 'Sugata'. Just as the fire at the end of a kalpa, although there is nothing to burn, it is not that it cannot burn. It is also like this. The distinctions within this are roughly three: first, explaining by cultivating the practice of teachings, proceeding towards the fruit. As the Nirvana Sutra says: 'Su' refers to initially arousing the mind of the Way, 'gata' refers to attaining great Nirvana from the mind. Second, explaining by cultivating the practice of realization, proceeding towards the fruit. As the Nirvana Sutra says: 'Su' refers to seeing the Buddha-nature.
性。逝者因見得大涅槃。三唯就果解釋善逝。如涅槃說。善者即是如來之心。佛心柔濡無有慢高。故名為善。逝者名高。阿耨菩提位分高出。故名為逝。前五自德。后五化德。于中前四德能化物。后之一種為世欽敬。就前四中。初一明其化他之智。解了世間。第二明其化他之能。能調物心。第三明其化他之德。師德具足。第四明其化他之行。覺行窮滿。世間解者。就德施名。然就德中境體合目。世間境也。解是體也。依如花嚴。世間有三。一眾生世間。二器世間。國土住處。三智正世間。二諦諸法。於此悉解。名世間解。依涅槃經。世間有五。一眾生世間。如來能知名世間解。二五陰世間。如來能知名世間解。此二眾生之差別也。三國土世間。如來能知名世間解。四五欲世間。如來能知于中不著。名世間解。五八法世間。如來能知不為傾動。名世間解。此三器世之差別也。通彼智覺。世間之解義別有六。無上士調御丈夫。共成一號。就人立稱。名無上士。嘆其勝也。調御丈夫。彰其能也。士者是其人之別稱。人中最勝。余不能加。名無上士。分別有七。如地持說。一身無上。具相好身。二道無上。具足自利利他道。三正無上。具足四正。所謂正見正戒正威儀及與正命。四智無上。具四無礙。五神力無上。具六神通。六
【現代漢語翻譯】 現代漢語譯本 性（S性）。逝者因為見到大涅槃（Mahāparinirvāṇa），所以說『三唯』是就果來解釋善逝（Sugata）。如《涅槃經》所說，『善』就是如來（Tathāgata）的心。佛心柔和，沒有傲慢，所以稱為『善』。『逝者』是說地位高超，阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi）的位分高出一切，所以稱為『逝』。前面五個是自德，後面五個是化德。其中，前四個德能教化眾生，后一個德為世人欽佩。就前四個德來說，第一個說明如來具有教化他人的智慧，瞭解世間；第二個說明如來具有教化他人的能力，能夠調伏眾生的心；第三個說明如來具有教化他人的德行，師德圓滿；第四個說明如來教化他人的行為，覺悟和修行都達到圓滿。『世間解』（Lokavidū）是從德行上施加的名稱，但就德行而言，境界和本體合在一起。『世間』是境界，『解』是本體。依照《華嚴經》的說法，世間有三種：一是眾生世間，二是器世間，即國土住處，三是智正世間，即二諦諸法。對於這些都瞭解，就稱為『世間解』。依照《涅槃經》，世間有五種：一是眾生世間，如來能夠知曉，稱為『世間解』；二是五陰世間，如來能夠知曉，稱為『世間解』。這兩種是眾生的差別。三是國土世間，如來能夠知曉，稱為『世間解』；四是五欲世間，如來能夠知曉並且不執著于其中，稱為『世間解』；五是八法世間，如來能夠知曉並且不為其所動，稱為『世間解』。這三種是器世間的差別。通達這些智慧和覺悟，『世間解』的意義另有六種。『無上士調御丈夫』（Anuttara-puruṣa-damya-sārathi）合為一個稱號，就人來立稱，稱為『無上士』，讚歎他的殊勝。『調御丈夫』彰顯他的能力。『士』是人的別稱，是人中最殊勝的，沒有誰能超過他，所以稱為『無上士』。分別有七種，如《地持經》所說：一是身無上，具有相好之身；二是道無上，具足自利利他的道；三是正無上，具足四正，即正見、正戒、正威儀以及正命；四是智無上，具有四無礙；五是神力無上，具有六神通；六
【English Translation】 English version Nature (S 性). The departed one attains great Nirvana (Mahāparinirvāṇa), hence the term 'three uniques' explains Sugata (善逝) based on the result. As stated in the Nirvana Sutra, 'good' signifies the heart of the Tathāgata (如來). The Buddha's heart is gentle and free from arrogance, thus it is called 'good'. 'Departed one' denotes high status; the position of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) surpasses all, hence it is called 'departed'. The first five are self-virtues, and the latter five are transformative virtues. Among them, the first four virtues can transform beings, while the last one is revered by the world. Regarding the first four virtues, the first explains the Tathāgata's wisdom in transforming others, understanding the world; the second explains the Tathāgata's ability to transform others, capable of subduing beings' minds; the third explains the Tathāgata's virtuous conduct in transforming others, possessing complete teacher's virtues; the fourth explains the Tathāgata's actions in transforming others, with enlightenment and practice reaching perfection. 'Lokavidū' (世間解) is a name bestowed based on virtue, but in terms of virtue, the realm and essence are combined. 'World' is the realm, and 'understanding' is the essence. According to the Avataṃsaka Sūtra, there are three kinds of worlds: first, the sentient beings' world; second, the physical world, i.e., lands and dwellings; third, the world of wisdom and righteousness, i.e., the two truths and all dharmas. Understanding all these is called 'Lokavidū'. According to the Nirvana Sutra, there are five kinds of worlds: first, the sentient beings' world, which the Tathāgata can know, called 'Lokavidū'; second, the world of the five skandhas, which the Tathāgata can know, called 'Lokavidū'. These two are the differences of sentient beings. Third, the land world, which the Tathāgata can know, called 'Lokavidū'; fourth, the world of the five desires, which the Tathāgata can know and not be attached to, called 'Lokavidū'; fifth, the world of the eight worldly dharmas, which the Tathāgata can know and not be moved by, called 'Lokavidū'. These three are the differences of the physical world. Comprehending this wisdom and enlightenment, the meaning of 'Lokavidū' has six other aspects. 'Anuttara-puruṣa-damya-sārathi' (無上士調御丈夫) is combined into one title, established based on the person, called 'unsurpassed person', praising his excellence. 'Taming hero' highlights his ability. 'Person' is another name for a human, the most excellent among humans, with no one surpassing him, hence called 'unsurpassed person'. There are seven distinctions, as stated in the Bodhisattvabhumi Sutra: first, unsurpassed in body, possessing a body with excellent marks; second, unsurpassed in the path, possessing the path of benefiting oneself and others; third, unsurpassed in righteousness, possessing the four righteousnesses, namely right view, right precepts, right conduct, and right livelihood; fourth, unsurpassed in wisdom, possessing the four unobstructed wisdoms; fifth, unsurpassed in spiritual power, possessing the six supernormal powers; sixth
斷無上。煩惱障斷及知障斷。七住無上。具足三住。所謂聖住梵住天住。空無相愿滅盡正受是其聖住。四無量心是其梵住。八禪地定是其天住。具此七種名無上士。涅槃經中但有五種。無道無上神力無上。調御丈夫者。佛是丈夫。能調丈夫。是故號佛調御丈夫。天人師者。就人立稱。為師匠益。在於人故能教眾生。斷惡修善。故名為師。如來實是六道之師。天之與人能入聖道。受益最多。是故偏名天人師矣。佛者就德以立其名。佛是覺知。就斯立稱。覺有兩義。一覺察名覺。如人覺賊。二覺悟名覺。如人睡寤。覺察之覺對煩惱障。煩惱侵害事等如賊。唯聖覺知不為其害。故名為覺。故涅槃云。如人覺賊賊無能為。佛亦如是。能覺無量諸煩惱已。令諸煩惱無所能為故名為佛。覺悟之覺對其智障。無明昏寢事等如睡。聖慧一起朗然大悟。如睡得寤。故名為覺。既能自覺。復能覺他覺行窮滿。故名為佛。道言自覺簡異凡夫。云言覺他。明異二乘。覺行窮滿。彰異菩薩。是故獨此偏名佛矣。言世尊者。佛備眾德為世欽重。故號世尊。經中或復隱其世尊。彰婆伽婆。婆伽胡語。義翻有七。如涅槃說。一婆伽名破。婆名煩惱。能破煩惱名婆伽婆。二能成就諸善法故名婆伽婆。三能善解諸法義。故名婆伽婆。四有大功德無能勝人。故
【現代漢語翻譯】 現代漢語譯本 斷無上：斷除煩惱障和知障。 七住無上：具足三種住處，即聖住、梵住、天住。空、無相、無愿、滅盡正受是聖住；四無量心是梵住；八禪地定是天住。具備這七種，稱為無上士。《涅槃經》中只有五種：無道無上、神力無上。 調御丈夫：佛是丈夫，能調伏丈夫，所以稱為佛為調御丈夫。 天人師：就人的角度立名，因為作為師匠的利益在於人，能夠教導眾生斷惡修善，所以稱為師。如來實際上是六道的老師，天和人能夠進入聖道，受益最多，所以特別稱為天人師。 佛：就德行來立名。佛是覺知，就此立名。覺有兩種含義：一是覺察，如人覺察到盜賊；二是覺悟，如人從睡夢中醒來。覺察之覺針對煩惱障，煩惱侵害等同於盜賊，只有聖人覺知，不被其所害，所以稱為覺。所以《涅槃經》說：『如人覺賊，賊無能為。佛亦如是，能覺無量諸煩惱已，令諸煩惱無所能為，故名為佛。』覺悟之覺針對智障，無明昏沉等同於睡眠，聖慧一起，豁然大悟，如從睡夢中醒來，所以稱為覺。既能自覺，又能覺他，覺行圓滿，所以稱為佛。說道『自覺』，是爲了區別于凡夫；說『覺他』，是爲了區別於二乘；『覺行窮滿』，是爲了彰顯區別于菩薩。所以只有佛才能被稱為佛。 世尊：佛具備各種德行，為世人所敬重，所以稱為世尊。經中或者隱藏世尊之名，而彰顯婆伽婆（Bhagavan）。婆伽婆是胡語，翻譯成漢語有七種含義，如《涅槃經》所說：一是婆伽（Bhaga）名為破，婆（Bha）名為煩惱，能破除煩惱名為婆伽婆。二是能成就各種善法，所以名為婆伽婆。三是能善於理解各種法的含義，所以名為婆伽婆。四是有大功德，沒有人能夠勝過，所以名
【English Translation】 English version Unsurpassed in Severance: Severance of the afflictive obscurations (煩惱障, fan nao zhang) and the cognitive obscurations (知障, zhi zhang). Unsurpassed in the Seven Abidings: Possessing the three abidings, namely the holy abiding, the Brahma abiding, and the heavenly abiding. Emptiness, signlessness, wishlessness, and the cessation attainment are the holy abiding; the four immeasurables are the Brahma abiding; the eight dhyana (禪, chan) grounds are the heavenly abiding. Possessing these seven is called an unsurpassed being. In the Nirvana Sutra, there are only five: unsurpassed in the path, unsurpassed in spiritual power. Taming Hero: The Buddha is a hero, capable of taming heroes, therefore the Buddha is called the Taming Hero. Teacher of Gods and Humans: The title is established based on humans, because the benefit of a teacher lies in humans, capable of teaching sentient beings to cease evil and cultivate goodness, therefore called a teacher. The Tathagata (如來, ru lai) is actually the teacher of the six realms, gods and humans are able to enter the holy path and benefit the most, therefore specifically called the Teacher of Gods and Humans. Buddha: The name is established based on virtue. Buddha is awareness, the name is established based on this. Awareness has two meanings: first, discernment, like a person discerning a thief; second, enlightenment, like a person awakening from sleep. Discernment targets the afflictive obscurations, afflictions and harms are like thieves, only the sage discerns and is not harmed by them, therefore called awareness. Therefore, the Nirvana Sutra says: 'Like a person discerning a thief, the thief can do nothing. The Buddha is also like this, able to discern limitless afflictions, causing the afflictions to be unable to do anything, therefore called Buddha.' Enlightenment targets the cognitive obscurations, ignorance and dullness are like sleep, when the sage's wisdom arises, there is a sudden great awakening, like awakening from sleep, therefore called awareness. Able to awaken oneself and also awaken others, the practice of awakening is complete, therefore called Buddha. Saying 'awakening oneself' is to distinguish from ordinary people; saying 'awakening others' is to distinguish from the two vehicles; 'the practice of awakening is complete' is to distinguish from Bodhisattvas. Therefore, only the Buddha can be called Buddha. World Honored One: The Buddha possesses all virtues and is revered by the world, therefore called the World Honored One. In the sutras, sometimes the name World Honored One is hidden, and Bhagavan (婆伽婆) is manifested. Bhagavan is a foreign word, translated into Chinese it has seven meanings, as the Nirvana Sutra says: first, Bhaga (婆伽) means to break, Bha (婆) means afflictions, able to break afflictions is called Bhagavan. Second, able to accomplish all good dharmas, therefore called Bhagavan. Third, able to skillfully understand the meaning of all dharmas, therefore called Bhagavan. Fourth, possessing great merit, no one can surpass, therefore called
名婆伽婆。五有大名聞遍十方故名婆伽婆。六能種種大惠施故名婆伽婆。七于無量阿僧祇劫。吐女根故名婆伽婆。諸惡煩惱是女根本。如來盡舍故名為吐。十號如是。
十力義八門分別(釋名一 定體二 辨相三 分齊差別四 作業不同五 次第義六 教化教授分別七 大小所說不同八)
第一釋名。言十力者。一是如來是處非處智力。二自業智力。三是定力。四是諸根利鈍智力。五是欲力。六是性力。七至處道力。八宿命智力。九天眼智力。十漏盡智力佛乘邊隨化二乘故說此十。故鴦掘魔羅云。說佛十種力。是則聲聞乘。斯非摩訶衍。大乘無量力。故佛不思議。初言如來是處非處智力者。如地持釋。苦樂等報依差別因。名為是處。差別因相違故曰非處。照此之解。名之為智。力有兩義。如地持說。一自行於一切魔舍離得勝。故名為力。二就利他堪能一切種利益眾生。故名為力。理實此力知一切法是非之義。以諸外道多迷因果。佛為化之。是故多就因果以釋。自業智力者。造作名業。能作果故。為簡外道所說無因顛倒因等業故。說為自明。善是其樂家自業。不善是其苦家自業。照此之解名業智力。問曰。此力非直知業。亦知煩惱及四法受。以何義故偏名業力。釋言。經有不盡法門。即此是也。良以業是煩
【現代漢語翻譯】 現代漢語譯本： 婆伽婆（Bhagavan，世尊）這個名稱的含義：五、因為佛陀的大名聲傳遍十方，所以稱為婆伽婆。六、因為佛陀能夠給予種種廣大的恩惠和佈施，所以稱為婆伽婆。七、因為佛陀在無量阿僧祇劫中，捨棄了女根（指煩惱的根本），所以稱為婆伽婆。各種邪惡的煩惱是女性的根本，如來完全捨棄了這些，所以稱為『吐』（捨棄）。以上就是十種名號的解釋。
十力（Dasabala）的意義，從八個方面來分別解釋：（一、解釋名稱；二、確定體性；三、辨別相狀；四、區分差別；五、作用的不同；六、次第的意義；七、教化和教授的區別；八、大乘和小乘所說的不同。）
第一、解釋名稱。所說的十力是：一、如來是處非處智力（Sthanasthana-jnana-bala，知是處非處智力）。二、自業智力（Karmasthana-jnana-bala，知自業智力）。三、是定力（Dhyana-bala，禪定力）。四、是諸根利鈍智力（Indriya-parapara-jnana-bala，知諸根勝劣智力）。五、是欲力（Adhimukti-bala，知種種欲智力）。六、是性力（Prakrti-bala，知種種界智力）。七、至處道力（Sarvatragamini-pratipada-jnana-bala，知一切至所道智力）。八、宿命智力（Purvanivasanusmrti-jnana-bala，知宿命智力）。九、天眼智力（Cyutyupapada-jnana-bala，知天眼智力）。十、漏盡智力（Asravaksaya-jnana-bala，知漏盡智力）。佛陀爲了引導聲聞乘（Sravakayana）的人，隨其根性而教化，所以說了這十種力。因此鴦掘摩羅（Angulimala）說：『佛陀宣說了十種力，這是聲聞乘的教義，不是摩訶衍（Mahayana，大乘）的教義。大乘有無量的力量，所以佛陀是不可思議的。』最初所說的如來是處非處智力，如《地持經》（Bodhisattvabhumi）的解釋：苦樂等果報，依賴於不同的因，這稱為『是處』。不同的因相互違背，所以稱為『非處』。照了知這些道理，就稱為『智』。力有兩種含義，如《地持經》所說：一、自己能夠戰勝一切魔，舍離一切障礙，獲得勝利，所以稱為『力』。二、就利益他人而言，能夠以各種方式利益眾生，所以稱為『力』。實際上，這種力量能夠知曉一切法的正確與錯誤。因為許多外道迷惑于因果關係，佛陀爲了教化他們，所以多從因果方面來解釋。自業智力，造作稱為『業』，因為業能夠產生果報。爲了區別于外道所說的無因或顛倒因等業，所以說是『自』。善業是快樂的因，不善業是痛苦的因。照了知這些道理，就稱為業智力。有人問：這種力量不僅僅是知曉業，也知曉煩惱和四種受（Vedana，感受），為什麼偏偏稱為業力呢？回答說：經典有不完全表達的法門，這裡就是這種情況。因為業是煩惱的根本，
【English Translation】 English version: The term Bhagavan (Blessed One) is explained as follows: Five, because the Buddha's great fame spreads throughout the ten directions, hence the name Bhagavan. Six, because the Buddha is capable of bestowing various great favors and offerings, hence the name Bhagavan. Seven, because the Buddha, over countless asamkhya kalpas (incalculable eons), relinquished the 'female root' (referring to the root of afflictions), hence the name Bhagavan. Various evil afflictions are the root of the feminine; the Tathagata (Thus Come One) completely abandoned these, hence the term 'relinquished'. The above are the explanations of the ten titles.
The meaning of the Ten Powers (Dasabala) is explained from eight aspects: (1. Explaining the names; 2. Determining the essence; 3. Distinguishing the characteristics; 4. Differentiating the differences; 5. The differences in function; 6. The meaning of the sequence; 7. The distinction between teaching and instruction; 8. The differences in what is taught in the Mahayana and Hinayana.)
First, explaining the names. The so-called Ten Powers are: 1. The Tathagata's Power of Knowing What Is Possible and What Is Impossible (Sthanasthana-jnana-bala). 2. The Power of Knowing the Ripening of Actions (Karmasthana-jnana-bala). 3. The Power of Dhyana (Dhyana-bala, meditative concentration). 4. The Power of Knowing the Superiority or Inferiority of Faculties (Indriya-parapara-jnana-bala). 5. The Power of Knowing Various Desires (Adhimukti-bala). 6. The Power of Knowing Various Realms (Prakrti-bala). 7. The Power of Knowing the Path Leading Everywhere (Sarvatragamini-pratipada-jnana-bala). 8. The Power of Knowing Past Lives (Purvanivasanusmrti-jnana-bala). 9. The Power of Knowing the Passing Away and Rebirth of Beings (Cyutyupapada-jnana-bala). 10. The Power of Knowing the Extinction of Defilements (Asravaksaya-jnana-bala). The Buddha spoke of these ten powers to guide those of the Sravakayana (Vehicle of Hearers), teaching according to their capacities. Therefore, Angulimala said, 'The Buddha proclaimed the ten powers; this is the teaching of the Sravakayana, not the Mahayana (Great Vehicle). The Mahayana has immeasurable powers, so the Buddha is inconceivable.' The first, the Tathagata's Power of Knowing What Is Possible and What Is Impossible, as explained in the Bodhisattvabhumi Sutra, 'The rewards of suffering and happiness depend on different causes; this is called 'what is possible'. Different causes contradict each other, so it is called 'what is impossible'. Knowing these principles is called 'wisdom'.' Power has two meanings, as stated in the Bodhisattvabhumi Sutra: 1. One is able to defeat all demons, abandon all obstacles, and gain victory, hence it is called 'power'. 2. In terms of benefiting others, one is able to benefit sentient beings in various ways, hence it is called 'power'. In reality, this power is able to know the correctness and incorrectness of all dharmas. Because many non-Buddhists are confused about cause and effect, the Buddha, in order to teach them, often explains from the perspective of cause and effect. The Power of Knowing the Ripening of Actions; 'action' refers to creation, because action can produce results. To distinguish it from the non-causal or inverted causal actions spoken of by non-Buddhists, it is said to be 'self'. Good karma is the cause of happiness, and bad karma is the cause of suffering. Knowing these principles is called the Power of Knowing Actions. Someone asks: This power not only knows actions, but also knows afflictions and the four types of feelings (Vedana), why is it specifically called the Power of Actions? The answer is: The sutras have methods of incomplete expression, and this is one such case. Because action is the root of afflictions,
惱家果苦樂家因。據中而舉。故偏言之。尋果知因。故舉其業。即知煩惱。尋因知果。故舉其業。亦知四受。何者四受。有法現苦而後受樂。有法現樂而後受苦。有法現苦后亦受苦。有法現樂后亦受樂。此等名為四法受也。言定力者。心住不亂。名之為定。于定自在名為定力。又能知定亦名定力。此之定力。非直知定。亦知不定。以定為主故名定力。如漏盡通非直知盡亦不盡以盡為主名漏盡通。此亦如是。言根力者。信進念等宿習今成能生於后。故名為根。知根大小利鈍等別名為根力。此力非直知于善根。亦知不善無記根等。知為授法。經多說善。言欲力者。經中或複名悕望力。或名解力。言解力者。就始為名。先生信解後起悕欲。是故就始名為解力。自前信解後起悕欲。是故就后名為欲力悕望力矣。此力非直知于善欲。亦知不善無記欲等。知為授法。經多說善。言性力者。地持論中名界智力。或複名為使智力也。言性言界通知善惡。若言使力偏知不善。習欲不改名之為性。界是界別。三乘性別故複名界。照此之解名為性力及界智力。智慧性成。隨人不捨。又能繫縛。其猶公使。故名為使。照此之解名使智力。為欲依此而授對治故說知使。至處道力者。苦樂等報為所至處。善惡等因名至處道。照此之解名至處道力。問
【現代漢語翻譯】 現代漢語譯本 『惱家果苦樂家因』（煩惱是苦果，快樂是善因）。這是根據中間狀態來舉例說明的，所以偏重於說明其中一方面。通過探尋果報可以瞭解原因，所以舉出其行為（業）就能知道煩惱。通過探尋原因可以瞭解果報，所以舉出其行為（業）也能知道四種感受（四受）。哪四種感受呢？有這樣一種情況，先感受到痛苦然後感受到快樂；有這樣一種情況，先感受到快樂然後感受到痛苦；有這樣一種情況，先感受到痛苦之後仍然感受到痛苦；有這樣一種情況，先感受到快樂之後仍然感受到快樂。這些就叫做四種感受（四法受）。 說到『定力』，心安住而不散亂，就叫做『定』。對於禪定能夠自在運用，就叫做『定力』。並且能夠了解禪定，也叫做『定力』。這種『定力』，不僅僅是瞭解禪定，也瞭解不定。因為以禪定為主，所以叫做『定力』。就像『漏盡通』（Arahantship，阿羅漢果）不僅僅是瞭解煩惱的斷盡，也瞭解煩惱的未斷盡，因為以斷盡為主，所以叫做『漏盡通』。這裡也是同樣的道理。 說到『根力』，信、進、念等等，過去世的習氣在今產生熟，能夠產生未來的果報，所以叫做『根』。瞭解根的大小、利鈍等差別，叫做『根力』。這種力量不僅僅是瞭解善根，也瞭解不善、無記等根。瞭解這些是爲了傳授佛法，經典中大多說的是善根。 說到『欲力』，經典中或者又叫做『悕望力』（desire power），或者叫做『解力』（understanding power）。說到『解力』，是從開始的角度來命名的，先產生信解，然後產生希望和慾望，所以從開始的角度命名為『解力』。從之前的信解之後產生希望和慾望，所以從結果的角度命名為『欲力』或『悕望力』。這種力量不僅僅是瞭解善的慾望，也瞭解不善、無記等慾望。瞭解這些是爲了傳授佛法，經典中大多說的是善的慾望。 說到『性力』，在《地持論》中叫做『界智力』（wisdom of realms），或者又叫做『使智力』（wisdom of messengers）。說到『性』、『界』，是通達善惡的。如果說到『使力』，就偏重於瞭解不善。習性慾望不改變，就叫做『性』。『界』是界限差別，是三乘（Three Vehicles）的性別差別，所以又叫做『界』。照見這種理解就叫做『性力』以及『界智力』。智慧的習性一旦形成，就跟隨人不捨棄，並且能夠繫縛人，就像官府的使者一樣，所以叫做『使』。照見這種理解就叫做『使智力』。爲了想要依據這些來傳授對治的方法，所以說要了解煩惱。 說到『至處道力』，苦樂等果報是所到達之處，善惡等因是到達這些果報的道路，照見這種理解就叫做『至處道力』。問：
【English Translation】 English version 'Nao Jia Guo Ku Le Jia Yin' (煩惱家果苦樂家因, Afflictions are the cause of suffering, and happiness is the result of good deeds). This is exemplified based on the intermediate state, so it emphasizes one aspect of it. By exploring the consequences, one can understand the causes, so by mentioning the actions (karma), one can understand afflictions. By exploring the causes, one can understand the consequences, so by mentioning the actions (karma), one can also understand the four types of feelings (four sensations). What are the four types of feelings? There is a situation where one first experiences suffering and then experiences happiness; there is a situation where one first experiences happiness and then experiences suffering; there is a situation where one experiences suffering and then continues to experience suffering; there is a situation where one experiences happiness and then continues to experience happiness. These are called the four types of feelings (four sensations). Speaking of 'Ding Li' (定力, power of concentration), the mind abiding without distraction is called 'Ding' (定, concentration). Being able to freely use concentration is called 'Ding Li' (定力, power of concentration). Furthermore, being able to understand concentration is also called 'Ding Li' (定力, power of concentration). This 'Ding Li' (定力, power of concentration) is not only understanding concentration, but also understanding non-concentration. Because concentration is the main focus, it is called 'Ding Li' (定力, power of concentration). Just like 'Lou Jin Tong' (漏盡通, Arahantship) is not only understanding the exhaustion of afflictions, but also understanding the non-exhaustion of afflictions, because exhaustion is the main focus, it is called 'Lou Jin Tong' (漏盡通, Arahantship). The same principle applies here. Speaking of 'Gen Li' (根力, power of roots), faith, diligence, mindfulness, etc., past habits mature in this life and can produce future consequences, so they are called 'Gen' (根, roots). Understanding the differences in the size, sharpness, etc., of the roots is called 'Gen Li' (根力, power of roots). This power is not only understanding good roots, but also understanding bad, neutral, etc., roots. Understanding these is for teaching the Dharma, and the scriptures mostly talk about good roots. Speaking of 'Yu Li' (欲力, power of desire), in the scriptures, it is also called 'Xi Wang Li' (悕望力, power of hope) or 'Jie Li' (解力, power of understanding). Speaking of 'Jie Li' (解力, power of understanding), it is named from the perspective of the beginning, first producing faith and understanding, then producing hope and desire, so it is named 'Jie Li' (解力, power of understanding) from the perspective of the beginning. From the previous faith and understanding, hope and desire are produced, so it is named 'Yu Li' (欲力, power of desire) or 'Xi Wang Li' (悕望力, power of hope) from the perspective of the result. This power is not only understanding good desires, but also understanding bad, neutral, etc., desires. Understanding these is for teaching the Dharma, and the scriptures mostly talk about good desires. Speaking of 'Xing Li' (性力, power of nature), in the Yogācārabhūmi-śāstra (地持論), it is called 'Jie Zhi Li' (界智力, wisdom of realms) or 'Shi Zhi Li' (使智力, wisdom of messengers). Speaking of 'Xing' (性, nature) and 'Jie' (界, realm), they are understanding of good and evil. If speaking of 'Shi Li' (使力, power of messengers), it focuses on understanding evil. Habitual desires do not change, so it is called 'Xing' (性, nature). 'Jie' (界, realm) is the difference in boundaries, it is the gender difference of the Three Vehicles (三乘), so it is also called 'Jie' (界, realm). Seeing this understanding is called 'Xing Li' (性力, power of nature) and 'Jie Zhi Li' (界智力, wisdom of realms). Once the habit of wisdom is formed, it follows the person and is not abandoned, and it can bind people, just like government messengers, so it is called 'Shi' (使, messenger). Seeing this understanding is called 'Shi Zhi Li' (使智力, wisdom of messengers). In order to teach the methods of counteracting these, it is said that one must understand afflictions. Speaking of 'Zhi Chu Dao Li' (至處道力, power of the path to the destination), the consequences of suffering and happiness are the destinations, and the causes of good and evil are the paths to these consequences, seeing this understanding is called 'Zhi Chu Dao Li' (至處道力, power of the path to the destination). Question:
曰。初力已知業果。何須此力。成實釋言。初力總知此力別知。知如是因受如是果。知如是果酬如是因。又復初力知是知非。此力知因能生果義。亦復知果從因生義。有是不同故須別說。宿命力者。事謝于往。名之為宿。往法相續。目之為命。照此之解名宿命力。問曰。此力非直知命。亦知過去八種事六種因行。何故偏名宿命力乎。此如向前六通中釋。命是報主故偏說命。又復八中命分為多。故偏說命。又命最後據后說命。天眼力者。經中亦名生死知力。未來起盡名為生死。照此之解名生死智力。一切禪定名為天住。依禪得眼名為天眼。依于天眼。照見自在名天眼力。漏盡力者。結患斯已。稱曰漏盡。照此之解名漏盡力。此非直知于漏盡。亦知不盡及漏盡方便已起未起。並知漏盡增上慢心有起不起。以盡為主。故偏言之。名義如是。
第二定體。于中曲有五門分別。一總定體。第二約就五眼分別。第三約就七通分別。第四約就十一智分別。第五約就四念分別。初總定體。人說不同。如地持辨。有人宣說。信等五根為力體性。有人宣說。智慧為體。地持所存智慧為體。故彼文言。經說處非處智力。不說處非處信等力。如是一切。明知。十力用智為體。非是信等。總定如是(此一門竟)。
次第二門五眼分別
【現代漢語翻譯】 現代漢語譯本： 問：既然最初的力量已經知道業的果報，為什麼還需要這種力量？《成實論》解釋說：最初的力量是總的知道，這種力量是分別知道。知道這樣的因會承受這樣的果，知道這樣的果是酬報這樣的因。而且最初的力量知道是與非，這種力量知道因能夠產生果的意義，也知道果是從因產生的意義。因為有這些不同，所以需要分別說明。宿命力（knowing past lives）是指過去的事情，稱為『宿』，過去的法相連續不斷，稱為『命』，照見這些的智慧稱為宿命力。問：這種力量不只是知道命，也知道過去八種事和六種因行，為什麼偏偏稱為宿命力呢？這就像前面六神通中解釋的那樣，命是果報的主體，所以偏說命。而且八種事中，命占的比例多，所以偏說命。而且命是最後的結果，所以根據最後的結果來說命。天眼力（divine eye）在經中也稱為生死知力。未來事物的生起和滅盡稱為生死，照見這些的智慧稱為生死智力。一切禪定稱為天住，依靠禪定得到的眼稱為天眼。依靠天眼，照見自在，稱為天眼力。漏盡力（exhaustion of outflows）是指煩惱已經斷盡，稱為漏盡，照見這些的智慧稱為漏盡力。這種力量不只是知道漏盡，也知道沒有斷盡以及漏盡的方便，已經生起和沒有生起，並且知道漏盡增上慢心有生起和沒有生起。因為以漏盡為主，所以偏說漏盡。名義就是這樣。
第二，關於定的體性。其中大概有五個方面來分別：第一，總的定體；第二，根據五眼來分別；第三，根據七通來分別；第四，根據十一智來分別；第五，根據四念處來分別。首先，總的定體。人們的說法不同。如《地持論》辨別的那樣，有人說，信等五根是力的體性，有人說，智慧是體性。《地持論》認為智慧是體性，所以那裡的經文說，經中說的是『處非處智力』，而不是說『處非處信等力』。像這樣一切都明白，十力是用智慧作為體性，而不是信等。總的定體就是這樣（這一方面結束）。
其次，第二方面，根據五眼來分別。
【English Translation】 English version: Question: Since the initial power already knows the results of karma, why is this power needed? The Satyasiddhi Shastra explains: The initial power knows generally, while this power knows specifically. It knows that such a cause will receive such a result, and that such a result is the recompense for such a cause. Moreover, the initial power knows right and wrong, while this power knows the meaning of how a cause can produce a result, and also knows the meaning of how a result arises from a cause. Because of these differences, it is necessary to explain them separately. The power of knowing past lives (Sanskrit: Pūrva-nivāsānusmṛti-bala) refers to matters that have passed, which are called 'past' (Sanskrit: Pūrva); the continuous succession of past dharmas is called 'lives' (Sanskrit: Nivāsa). The wisdom that illuminates these is called the power of knowing past lives. Question: This power does not only know lives, but also knows the eight kinds of past events and the six kinds of causal actions. Why is it specifically called the power of knowing past lives? This is like the explanation in the previous six superknowledges. Life is the main aspect of retribution, so life is specifically mentioned. Moreover, among the eight kinds of events, life accounts for a large proportion, so life is specifically mentioned. Also, life is the final result, so life is mentioned based on the final result. The power of the divine eye (Sanskrit: Divya-cakṣur-bala) is also called the power of knowing birth and death in the sutras. The arising and ceasing of future things is called birth and death. The wisdom that illuminates these is called the wisdom of knowing birth and death. All dhyana (Sanskrit: Dhyāna) is called heavenly abiding (Sanskrit: Divya-sthiti). The eye obtained through dhyana is called the divine eye. Relying on the divine eye to see freely is called the power of the divine eye. The power of the exhaustion of outflows (Sanskrit: Āsravakṣaya-bala) refers to afflictions that have been completely eliminated, which is called the exhaustion of outflows. The wisdom that illuminates these is called the power of the exhaustion of outflows. This power does not only know the exhaustion of outflows, but also knows what has not been exhausted and the means for exhausting outflows, whether they have arisen or not, and also knows whether the conceited mind of the exhaustion of outflows arises or not. Because the exhaustion of outflows is the main focus, it is specifically called the exhaustion of outflows. The meaning of the terms is like this.
Second, regarding the nature of samadhi (Sanskrit: Samādhi). There are roughly five aspects to distinguish: first, the general nature of samadhi; second, distinguishing based on the five eyes; third, distinguishing based on the seven superknowledges; fourth, distinguishing based on the eleven wisdoms; fifth, distinguishing based on the four smṛtis (Sanskrit: Smṛti). First, the general nature of samadhi. People have different views. As the Bodhisattvabhumi distinguishes, some say that the five roots of faith, etc., are the nature of the powers, while others say that wisdom is the nature. The Bodhisattvabhumi holds that wisdom is the nature, so the text there says that the sutra speaks of 'the power of knowing what is possible and impossible', and does not speak of 'the power of faith, etc., regarding what is possible and impossible'. In this way, everything is clear: the ten powers use wisdom as their nature, not faith, etc. The general nature of samadhi is like this (this aspect ends).
Next, the second aspect, distinguishing based on the five eyes.
。其五眼者。如上所辨。一是肉眼。二是天眼。三是慧眼。四是法眼。五是佛眼。五中肉眼色法為體。天眼一種義有兩兼。一色法為體。照現色像。二智慧為體。言知未來生死之事。余之三種。唯智為體。五眼如是。十力是其四眼白自性除其肉眼。就十力中。初處非處知境寬廣。通知一切諸法是非。具四眼性。第七至處道力亦爾。了知未來所至之處。即天眼故。知五度門為至處道。即是法眼。知空無我為至處道。即是慧眼。了知佛性如來之藏為至處道即是佛眼。業刀之中。具二眼性。見性造作身口等業。即天眼性。見起煩惱及意思等。即法眼性。定根欲性宿命漏盡。此之六力。是法眼性。天眼力者。即天眼性。五眼如是(此二門竟)。
次第三門七通分別。前六通上加法智通。是七通也。于諸法相了知無礙。是法智通。十力之中宿命力者。即宿命通。天眼力者。即天眼通。漏盡力者。即漏盡通。定根欲性此之四力是他心通以知心故。處非處力業力及與至處道力。此之三種是法相智通。粗判如是。于中細論。處非處中即具四通。知其過去因果是非即宿命通。知其未來因果是非即天眼通。知其漏盡是非之義即漏盡通。知一切法是非之義即法智通。業力之中。具有三通。知過去世業果差別即宿命通。知未來世造業得果
【現代漢語翻譯】 現代漢語譯本：關於五眼，如上文所辨析，一是肉眼，二是天眼，三是慧眼，四是法眼，五是佛眼。五種眼中，肉眼以色法為本體。天眼有一種情況兼具兩種含義：一是色法為本體，照見顯現的色像；二是智慧為本體，能夠知曉未來生死之事。其餘三種眼，唯以智慧為本體。五眼的情況如上所述。十力中，四眼的自性是清凈的，除了肉眼。就十力而言，最初的處非處智力，其所知的境界寬廣，能夠通達一切諸法的正確與錯誤，具備四種眼的性質。第七種至處道力也是如此，能夠了知未來所到達之處，這就是天眼的緣故。知曉五度之門是到達之處的道路，這就是法眼。知曉空無我是到達之處的道路，這就是慧眼。了知佛性如來藏是到達之處的道路，這就是佛眼。業力之中，具備兩種眼的性質，見到造作的身口等業，這是天眼的性質。見到生起煩惱以及意思等，這是法眼的性質。定根欲性以及宿命漏盡，這六種力是法眼的性質。天眼力，就是天眼的性質。五眼的情況如上所述（以上是關於五眼和十力的兩部分內容）。 接下來是第三部分，對七通進行分別。在前六通的基礎上加上法智通，就是七通。對於諸法之相了知無礙，這就是法智通。在十力之中，宿命力就是宿命通，天眼力就是天眼通，漏盡力就是漏盡通。定根欲性這四種力是他心通，因為能夠知曉他人之心。處非處力、業力以及至處道力，這三種力是法相智通。粗略地判斷是這樣。如果進行詳細的論述，處非處智力中就具備四種神通。知曉過去因果的正確與錯誤，就是宿命通。知曉未來因果的正確與錯誤，就是天眼通。知曉漏盡的正確與錯誤的含義，就是漏盡通。知曉一切法正確與錯誤的含義，就是法智通。業力之中，具有三種神通。知曉過去世的業果差別，就是宿命通。知曉未來世造業所得的果報
【English Translation】 English version: Regarding the five eyes, as distinguished above, the first is the physical eye (肉眼, ròu yǎn), the second is the divine eye (天眼, tiān yǎn), the third is the wisdom eye (慧眼, huì yǎn), the fourth is the Dharma eye (法眼, fǎ yǎn), and the fifth is the Buddha eye (佛眼, fó yǎn). Among the five eyes, the physical eye takes material form as its essence. The divine eye has one aspect that encompasses two meanings: first, it takes material form as its essence, illuminating and revealing material images; second, it takes wisdom as its essence, enabling the knowledge of future births and deaths. The remaining three eyes take only wisdom as their essence. The nature of the five eyes is as described above. Among the ten powers (十力, shí lì), the nature of the four eyes is pure, except for the physical eye. Concerning the ten powers, the initial power of knowing what is and is not possible (處非處智力, chù fēi chù zhì lì) has a broad scope of knowledge, enabling the understanding of the correctness and incorrectness of all dharmas, possessing the nature of the four eyes. The seventh, the power of knowing the path to all destinations (至處道力, zhì chù dào lì), is also like this, enabling the knowledge of future destinations, which is the reason for the divine eye. Knowing that the gate of the five perfections (五度門, wǔ dù mén) is the path to the destination, this is the Dharma eye. Knowing that emptiness and no-self (空無我, kōng wú wǒ) is the path to the destination, this is the wisdom eye. Knowing that the Buddha-nature (佛性, fó xìng), the Tathagatagarbha (如來之藏, rú lái zhī zàng), is the path to the destination, this is the Buddha eye. Within the power of karma (業力, yè lì), there are two eyes, seeing the karma of body and speech, this is the nature of the divine eye. Seeing the arising of afflictions and thoughts, this is the nature of the Dharma eye. Concentration, roots, desire, past lives, and the exhaustion of outflows (定根欲性宿命漏盡, dìng gēn yù xìng sù mìng lòu jìn), these six powers are the nature of the Dharma eye. The power of the divine eye is the nature of the divine eye. The nature of the five eyes is as described above (this concludes the two sections on the five eyes and the ten powers). Next is the third section, distinguishing the seven superknowledges (七通, qī tōng). Adding the superknowledge of the wisdom of Dharma (法智通, fǎ zhì tōng) to the previous six superknowledges makes seven. To know the characteristics of all dharmas without obstruction, this is the superknowledge of the wisdom of Dharma. Among the ten powers, the power of knowing past lives (宿命力, sù mìng lì) is the superknowledge of past lives (宿命通, sù mìng tōng), the power of the divine eye is the superknowledge of the divine eye (天眼通, tiān yǎn tōng), and the power of the exhaustion of outflows is the superknowledge of the exhaustion of outflows (漏盡通, lòu jìn tōng). The four powers of concentration, roots, and desire (定根欲性, dìng gēn yù xìng) are the superknowledge of knowing the minds of others (他心通, tā xīn tōng), because they enable the knowledge of the minds of others. The power of knowing what is and is not possible, the power of karma, and the power of knowing the path to all destinations, these three powers are the superknowledge of the wisdom of the characteristics of Dharma (法相智通, fǎ xiàng zhì tōng). This is a rough judgment. If we discuss it in detail, the power of knowing what is and is not possible possesses four superknowledges. Knowing the correctness and incorrectness of past causes and effects is the superknowledge of past lives. Knowing the correctness and incorrectness of future causes and effects is the superknowledge of the divine eye. Knowing the meaning of the correctness and incorrectness of the exhaustion of outflows is the superknowledge of the exhaustion of outflows. Knowing the meaning of the correctness and incorrectness of all dharmas is the superknowledge of the wisdom of Dharma. Within the power of karma, there are three superknowledges. Knowing the differences in the karmic results of past lives is the superknowledge of past lives. Knowing the results obtained from creating karma in future lives
即天眼通。了知一切因果道理即法智通。至處道中具有四通。知過去世所行之道即宿命通。知未來世所至之處即天眼通。知所至處漏盡之果即漏盡通。了知二智諦用強盛。說之為力。身通但能轉變現事。不能於法窮知無礙。智力不強故不名力。天耳但能聽聞現聲。不能於法窮知無礙。智力不強故不名力。若爾天眼照矚現色。何故名力。若論天眼。直了現色。實不名力。以其天眼見諸眾生盡未來際死此生彼。見一眾生盡未來際死此生彼。尚用為難。何況一切。以此難知而能知故。說之為力。耳無此能所以不類(此三門竟)。
次第四門。約十一智而為分別十一智義。如上具辨。苦智等十及如實智。是十一也。小乘法中。說佛十力。十智所收。大乘法中。說佛十力。如實知攝。相狀如何。先論小乘。如毗曇說。初力寬通具十智性。知一切法是非義故。第二業力具八智性。除滅道智。滅諦非業。故除滅智。無漏聖道。破壞生死不集後果。非業所收。故除道智。問曰。業力知其業果分段粗事不能及理。何緣得具苦集智乎。苦集兩智義既難備。何緣得具法智比智盡無生智。釋有三義。其一義者。如來業力。非直知業。亦知業果。所知業果。通事通理。所知六道差別因果。是事門收。能知之解。是等智攝。于彼因上。知其因
【現代漢語翻譯】 現代漢語譯本 即天眼通（能看見超自然事物的能力）。了知一切因果道理即法智通（對佛法的智慧和理解）。至處道中具有四通。知過去世所行之道即宿命通（能回憶起過去世的能力）。知未來世所至之處即天眼通。知所至處漏盡之果即漏盡通（斷絕所有煩惱的能力）。了知二智諦用強盛。說之為力。身通但能轉變現事。不能於法窮知無礙。智力不強故不名力。天耳但能聽聞現聲。不能於法窮知無礙。智力不強故不名力。若爾天眼照矚現色。何故名力。若論天眼。直了現色。實不名力。以其天眼見諸眾生盡未來際死此生彼。見一眾生盡未來際死此生彼。尚用為難。何況一切。以此難知而能知故。說之為力。耳無此能所以不類(此三門竟)。
次第四門。約十一智而為分別十一智義。如上具辨。苦智等十及如實智。是十一也。小乘法中。說佛十力。十智所收。大乘法中。說佛十力。如實知攝。相狀如何。先論小乘。如毗曇說。初力寬通具十智性。知一切法是非義故。第二業力具八智性。除滅道智。滅諦非業。故除滅智。無漏聖道。破壞生死不集後果。非業所收。故除道智。問曰。業力知其業果分段粗事不能及理。何緣得具苦集智乎。苦集兩智義既難備。何緣得具法智比智盡無生智。釋有三義。其一義者。如來業力。非直知業。亦知業果。所知業果。通事通理。所知六道差別因果。是事門收。能知之解。是等智攝。于彼因上。知其因
【English Translation】 English version That is, the 'divine eye' ('Tianyantong', the ability to see supernatural things). Understanding all the principles of cause and effect is the 'wisdom of the Dharma' ('Fazhitong', wisdom and understanding of the Buddha's teachings). In the path of reaching a destination, there are four kinds of 'supernatural powers'. Knowing the path taken in past lives is the 'knowledge of past lives' ('Su ming tong', the ability to recall past lives). Knowing where one will go in the future is the 'divine eye'. Knowing the result of the exhaustion of outflows at the destination is the 'exhaustion of outflows' ('Loujin tong', the ability to cut off all afflictions). Understanding that the function of the two wisdoms is strong is called 'power'. The 'supernatural power of the body' can only transform present events and cannot exhaustively know the Dharma without obstruction. Because the power of wisdom is not strong, it is not called 'power'. The 'divine ear' can only hear present sounds and cannot exhaustively know the Dharma without obstruction. Because the power of wisdom is not strong, it is not called 'power'. If so, why is the 'divine eye' called 'power' when it directly illuminates present forms? If we talk about the 'divine eye', it directly understands present forms and is not really called 'power'. Because the 'divine eye' sees all beings dying here and being born there throughout the future. Seeing one being dying here and being born there throughout the future is already difficult. How much more so for all beings? Because it is difficult to know this, but one is able to know it, it is called 'power'. The ear does not have this ability, so it is not similar (this concludes the three gates).
Next is the fourth gate. Distinguishing based on the eleven wisdoms, the meaning of the eleven wisdoms has been fully explained above. The ten wisdoms, such as the 'wisdom of suffering', and the 'wisdom of suchness' ('Ru shi zhi'), are the eleven. In the 'Small Vehicle' ('Hinayana') Dharma, the Buddha's ten powers are said to be encompassed by the ten wisdoms. In the 'Great Vehicle' ('Mahayana') Dharma, the Buddha's ten powers are said to be encompassed by the 'knowledge of suchness'. What is the appearance? First, let's discuss the 'Small Vehicle'. As the 'Abhidharma' says, the first power broadly encompasses the nature of the ten wisdoms because it knows the right and wrong meanings of all Dharmas. The second power of karma encompasses the nature of eight wisdoms, excluding the 'wisdom of cessation' and the 'wisdom of the path'. 'Cessation' is not karma, so the 'wisdom of cessation' is excluded. The 'undefiled holy path' destroys birth and death and does not accumulate future consequences, so it is not encompassed by karma, thus excluding the 'wisdom of the path'. Question: The power of karma knows the segmented and coarse matters of karmic results but cannot reach the principles. How can it possess the 'wisdom of suffering' and the 'wisdom of accumulation'? Since the meanings of the 'wisdom of suffering' and the 'wisdom of accumulation' are difficult to fully possess, how can it possess the 'wisdom of the Dharma', 'comparative wisdom', 'wisdom of exhaustion', and 'wisdom of non-birth'? There are three explanations. The first explanation is that the 'Tathagata's' power of karma does not only know karma but also knows the results of karma. The known results of karma encompass both matters and principles. The known causes and effects of the differences in the six realms are encompassed by the gate of matters. The understanding that is able to know is encompassed by these wisdoms. On that cause, knowing its cause.
集有緣之義。是通相理即是理集。于彼果上知苦無常空無我等。是通相理。即是理苦。知此通相因之與果。亦業力收。故得具于苦集智等。第二義者。如來業力非直知於世別因果。亦知唸唸相生因果。于彼六道因果之上。知其唸唸相生因果。是苦集理。故能觀智得說以為苦集智等。第三義者。十力辨義。知法窮極。達事窮理。本末俱知方名為力。若不窮本。雖知非力。故業力中知其業相。亦知業性。知其業相。即是等智知其業性苦集之理。即苦集智法比智等。故具八智。定根欲性。此之四力。各九智性。除其滅智。所知有漏。即是等智及苦集智。所知無漏即是道智法比智等。此等通說為他心智。滅非心法。故除滅智。問曰。此等知其心事。何緣得具苦集智等。此如前釋。達事窮理方名為力。故得具之。至處道中具十智性。所知寬故。宿命天眼一等智性。所知世別非通理故。問曰。前說知事及理方名為力。此既是力。何不知理。釋言。聖力實能知理。但以此二世別局法。乖于道理。理必寬通。別則非理。是故不具苦集智等。漏盡力中攝智不定。若知漏盡名漏盡力。則六智性。除苦集道及他心智。彼非盡故。若證漏盡名漏盡力。則八智性。除其等智及他心智。等智有漏不能盡結。所以除之。無學息求無推他心故除他心。若
【現代漢語翻譯】 現代漢語譯本 集有緣之義（集合各種因緣的意思）。這種普遍的相狀和道理，就是理集（關於『集』之理）。在那些果報之上，認識到苦、無常、空、無我等等，這是普遍的相狀和道理，也就是理苦（關於『苦』之理）。瞭解這種普遍的因果相狀，也包含在業力之中，所以具備苦集智等（關於苦和集的智慧）。 第二種解釋是，如來的業力不僅能知曉世間的差別因果，也能知曉唸唸相生的因果。在六道輪迴的因果之上，知曉其中唸唸相生的因果，這就是苦集理（關於苦和集之理）。因此，如來的觀智可以被說成是苦集智等（關於苦和集的智慧）。 第三種解釋是，十力（如來的十種力量）在於辨別事物的意義。知曉法的窮極之處，通達事物的窮極之理，本末都知曉，才能稱為力。如果不能窮究根本，即使有所知曉，也不能稱為力。所以在業力中，既知曉業的相狀，也知曉業的性質。知曉業的相狀，就是等智（平等智）；知曉業的性質，就是苦集之理（關於苦和集的道理），也就是苦集智（關於苦和集的智慧）、法比智等（通過比較推理而獲得的智慧）。 因此，具備八種智慧。定根欲性（禪定、信根、慾望和本性）這四種力量，各自具有九種智慧的性質，除去滅智（關於寂滅的智慧），因為所知的是有漏法（有煩惱的法），所以是等智（平等智）和苦集智（關於苦和集的智慧）。所知的是無漏法（沒有煩惱的法），就是道智（關於道的智慧）、法比智等（通過比較推理而獲得的智慧）。這些可以統稱為他心智（瞭解他人內心的智慧）。因為滅不是心法，所以除去滅智（關於寂滅的智慧）。 有人問：『這些智慧瞭解的是心的事情，為什麼能具備苦集智等（關於苦和集的智慧）呢？』這就像前面的解釋一樣，通達事物的窮極之理才能稱為力，所以具備這些智慧。到達道中（修道的過程中）具備十種智慧的性質，因為所知的內容寬廣。宿命智（知曉過去世的智慧）和天眼智（能夠看到遙遠事物的智慧）只有一種等智（平等智）的性質，因為所知的是世間的差別，不是普遍的道理。 有人問：『前面說知曉事物和道理才能稱為力，既然宿命智和天眼智是力，為什麼不能知曉道理呢？』解釋說：『聖人的力量確實能夠知曉道理，但是這兩種智慧所知的是世間的差別和侷限的法，不符合普遍的道理。道理一定是寬廣而普遍的，差別就不是道理。』所以不具備苦集智等（關於苦和集的智慧）。 在漏盡力（斷盡煩惱的力量）中，所包含的智慧是不確定的。如果知曉煩惱斷盡稱為漏盡力，那麼就具有六種智慧的性質，除去苦集智（關於苦和集的智慧）、道智（關於道的智慧）和他心智（瞭解他人內心的智慧），因為這些不是斷盡煩惱所能獲得的。如果證得煩惱斷盡稱為漏盡力，那麼就具有八種智慧的性質，除去等智（平等智）和他心智（瞭解他人內心的智慧）。等智（平等智）是有漏的，不能斷盡煩惱，所以除去它。無學之人（已經達到最高修行階段的人）停止了追求，沒有推測他人內心的必要，所以除去他心智（瞭解他人內心的智慧）。
【English Translation】 English version 『Samudaya』 (集) means the aggregation of conditions. This universal characteristic and principle is 『Li Ji』 (理集), the principle of 『Samudaya』 (集). Knowing suffering, impermanence, emptiness, non-self, etc., on those fruits is the universal characteristic and principle, which is 『Li Ku』 (理苦), the principle of 『Dukkha』 (苦). Understanding this universal aspect of cause and effect is also included in the power of karma, so it possesses the wisdom of 『Dukkha-Samudaya』 (苦集智) and so on. The second explanation is that the Tathagata's (如來) power of karma not only knows the differentiated causes and effects of the world, but also knows the causes and effects that arise from moment to moment. Knowing the causes and effects that arise from moment to moment on the causes and effects of the six realms of reincarnation is the principle of 『Dukkha-Samudaya』 (苦集理). Therefore, the Tathagata's wisdom of observation can be said to be the wisdom of 『Dukkha-Samudaya』 (苦集智) and so on. The third explanation is that the ten powers (十力) (the ten powers of the Tathagata) lie in distinguishing the meaning of things. Knowing the ultimate of the Dharma (法), understanding the ultimate principle of things, and knowing both the beginning and the end can be called power. If one cannot thoroughly investigate the root, even if one knows something, it cannot be called power. Therefore, in the power of karma, one knows both the aspect of karma and the nature of karma. Knowing the aspect of karma is 『Equanimity Wisdom』 (等智); knowing the nature of karma is the principle of 『Dukkha-Samudaya』 (苦集之理), which is the wisdom of 『Dukkha-Samudaya』 (苦集智), 『Dharma-Anvaya-Jnana』 (法比智) (wisdom gained through comparative reasoning), and so on. Therefore, it possesses eight kinds of wisdom. The four powers of 『Samadhi-Indriya』 (定根), 『Sraddha-Indriya』 (信根), 『Chanda』 (欲), and 『Svabhava』 (性) each have the nature of nine kinds of wisdom, except for 『Nirodha-Jnana』 (滅智) (wisdom of cessation), because what is known is 『Asrava-Dharma』 (有漏法) (defiled dharma), so it is 『Equanimity Wisdom』 (等智) and 『Dukkha-Samudaya-Jnana』 (苦集智). What is known is 『Anasrava-Dharma』 (無漏法) (undefiled dharma), which is 『Marga-Jnana』 (道智) (wisdom of the path), 『Dharma-Anvaya-Jnana』 (法比智), and so on. These can be collectively called 『Para-citta-jnana』 (他心智) (wisdom of knowing the minds of others). Because 『Nirodha』 (滅) is not a mental dharma, 『Nirodha-Jnana』 (滅智) is excluded. Someone asks: 『These wisdoms understand the affairs of the mind, why can they possess 『Dukkha-Samudaya-Jnana』 (苦集智) and so on?』 This is like the previous explanation, only by understanding the ultimate principle of things can it be called power, so it possesses these wisdoms. Reaching the path (in the process of cultivation) possesses the nature of ten kinds of wisdom, because what is known is broad. 『Purva-nivasanusmrti-jnana』 (宿命智) (wisdom of knowing past lives) and 『Divya-caksu』 (天眼智) (wisdom of being able to see distant things) only have the nature of one 『Equanimity Wisdom』 (等智), because what is known is the differentiation of the world, not a universal principle. Someone asks: 『It was said earlier that knowing things and principles can be called power, since 『Purva-nivasanusmrti-jnana』 (宿命智) and 『Divya-caksu』 (天眼智) are powers, why can't they know principles?』 The explanation is: 『The power of the saints can indeed know principles, but what these two wisdoms know is the differentiation and limited dharma of the world, which does not conform to the universal principle. The principle must be broad and universal, and differentiation is not a principle.』 Therefore, they do not possess 『Dukkha-Samudaya-Jnana』 (苦集智) and so on. In 『Asravaksaya-bala』 (漏盡力) (the power of exhausting defilements), the wisdom contained is uncertain. If knowing the exhaustion of defilements is called 『Asravaksaya-bala』 (漏盡力), then it has the nature of six kinds of wisdom, excluding 『Dukkha-Samudaya-Jnana』 (苦集智), 『Marga-Jnana』 (道智), and 『Para-citta-jnana』 (他心智), because these cannot be obtained by exhausting defilements. If attaining the exhaustion of defilements is called 『Asravaksaya-bala』 (漏盡力), then it has the nature of eight kinds of wisdom, excluding 『Equanimity Wisdom』 (等智) and 『Para-citta-jnana』 (他心智). 『Equanimity Wisdom』 (等智) is defiled and cannot exhaust defilements, so it is excluded. The 『Asaiksa』 (無學) (one who has reached the highest stage of cultivation) has stopped pursuing and has no need to speculate on the minds of others, so 『Para-citta-jnana』 (他心智) is excluded.
漏盡人得名漏盡力。則十智性。以漏盡人具十智故。小乘如是。大乘法中。如實智攝。其義云何。如地持釋。離增上慢智名如實智。非是不知妄稱知。故名為如實。何者是乎。彼文自辨。謂清凈智一切智無礙智。是清凈智者。是其證理第一義智。一切無礙是世諦智。知法寬廣名一切智。知法自在名無礙智。如前三智章中具釋。彼十力中初力。是其三智所攝。業定根欲及與性力。是一切智無礙智收。至處道力。亦三智攝。宿命天眼。亦一切智無礙智收。漏盡智力亦三智攝。自證漏盡是清凈智。知他漏盡是一切智無礙智收(此四門竟)。
次第五門。約四念處分別十力。四念處觀體性是慧故約辨之。身受心法。是四念也。義如上解。依毗婆沙。欲力及與宿命智力唯法念處。余通四念其言有餘。更須分別。初力寬通具四念處。義在可知。第二業力亦具四念。知善不善二種五陰能為業因。是因四念。知苦樂陰是其業果。是果四念。第三定力。即名以求唯一法念。定是行陰法念攝故。隨義通論。具四念處。知定共戒。亦定力收。即身念處。又知依定起變化等。亦定力收。當知。亦是身念處攝。知諸禪中喜樂等受。亦定力收。即受念處。知于定心是心念處。知定數等是法念處。根力之中。知信等根名為根力。唯法念處。若論
通知二十二根名為根力。則具四念。知眼等根是身念處。知五受根是受念處。所知意根是心念處。知信等根是法念處。第五欲力。即名以求唯法念處。欲是行陰法念攝故。毗婆沙說。據此意耳。若依大乘。通知所欲。則具四念。知欲色等。即身念處。知欲諸受即受念處知彼樂欲相應之心。即心念處。知欲及知所欲之法即法念處。性力之中。知欲不改名為性力。唯法念處。泛知一切諸法性別名為性力。則具四念。至處道中所知法廣。亦具四念。知不凈等是身念處。知所至處苦樂等報是受念處。著我多者。教分別界。界中有心即心念處。知慈悲等是法念處。宿命智力。即名以求唯一法念。命是法故。毗婆沙說。據此為言。理實于中亦具四念。具相云何。是宿命力。知過去世八種之事六種同行。彼八事中。知如是色如是飲食。即身念處。如是苦樂是受念處。知其名字及壽命等。是法念處。知彼過去受報心別。即心念處。又宿命力。知其過去一生二生至無數生。知生陰身即具四念。天眼亦爾。見生未來所受陰身具四念處。漏盡力中。知于漏盡名漏盡力。唯法念處。若證漏盡名漏盡力。則具四念。觀一切法斷煩惱故。體性如是。
次第三門。分別其相。于中曲有三門分別。一總別分別。二寬狹分別。三長短分別。言總別者
【現代漢語翻譯】 現代漢語譯本：通知二十二根名為根力。則具四念處。知眼等根是身念處（觀察身體不凈等）。知五受根是受念處（觀察感受苦樂等）。所知意根是心念處（觀察心念生滅）。知信等根是法念處（觀察諸法無常等）。第五欲力，即名以求唯法念處。欲是行陰法念攝故。毗婆沙說，據此意耳。若依大乘，通知所欲，則具四念處。知欲色等，即身念處。知欲諸受即受念處。知彼樂欲相應之心，即心念處。知欲及知所欲之法即法念處。性力之中，知欲不改名為性力，唯法念處。泛知一切諸法性別名為性力，則具四念處。至處道中所知法廣，亦具四念處。知不凈等是身念處。知所至處苦樂等報是受念處。著我多者，教分別界。界中有心即心念處。知慈悲等是法念處。宿命智力，即名以求唯一法念處。命是法故。毗婆沙說，據此為言。理實于中亦具四念處。具相云何？是宿命力，知過去世八種之事六種同行。彼八事中，知如是色如是飲食，即身念處。如是苦樂是受念處。知其名字及壽命等，是法念處。知彼過去受報心別，即心念處。又宿命力，知其過去一生二生至無數生。知生陰身即具四念處。天眼亦爾，見生未來所受陰身具四念處。漏盡力中，知于漏盡名漏盡力，唯法念處。若證漏盡名漏盡力，則具四念處。觀一切法斷煩惱故。體性如是。 次第三門，分別其相。于中曲有三門分別。一總別分別。二寬狹分別。三長短分別。言總別者。
【English Translation】 English version: Understanding the twenty-two roots is called the power of the roots. Then one possesses the four foundations of mindfulness (four aspects of mindfulness). Knowing that the roots of the eye, etc., are the mindfulness of the body (observing the impurity of the body, etc.). Knowing that the five roots of feeling are the mindfulness of feeling (observing the suffering and joy of feelings, etc.). The known root of mind is the mindfulness of mind (observing the arising and ceasing of thoughts). Knowing that the roots of faith, etc., are the mindfulness of the Dharma (observing the impermanence of all things, etc.). The fifth, the power of desire, is named as seeking only the mindfulness of the Dharma. Because desire is included in the Dharma of the formation aggregate. The Vibhasha says, according to this meaning. If according to the Mahayana, understanding what is desired, then one possesses the four foundations of mindfulness. Knowing desire, form, etc., is the mindfulness of the body. Knowing the various feelings of desire is the mindfulness of feeling. Knowing the mind corresponding to that joyful desire is the mindfulness of mind. Knowing desire and knowing the Dharma of what is desired is the mindfulness of the Dharma. Among the powers of nature, knowing that desire does not change is called the power of nature, only the mindfulness of the Dharma. Broadly knowing the distinctions of all Dharmas is called the power of nature, then one possesses the four foundations of mindfulness. The Dharma known in the path to the destination is vast, and also possesses the four foundations of mindfulness. Knowing impurity, etc., is the mindfulness of the body. Knowing the retribution of suffering and joy, etc., at the destination is the mindfulness of feeling. For those who are attached to the self, teach the distinction of realms. The realm contains the mind, which is the mindfulness of mind. Knowing loving-kindness, compassion, etc., is the mindfulness of the Dharma. The power of knowing past lives is named as seeking only the mindfulness of the Dharma. Because life is Dharma. The Vibhasha says, according to this. In reality, it also possesses the four foundations of mindfulness. What is the complete appearance? It is the power of knowing past lives, knowing the eight kinds of events and six kinds of common actions in past lives. Among those eight events, knowing such form and such food is the mindfulness of the body. Such suffering and joy is the mindfulness of feeling. Knowing their names and lifespans, etc., is the mindfulness of the Dharma. Knowing the difference in the mind receiving retribution in the past is the mindfulness of mind. Also, the power of knowing past lives, knowing one life, two lives, up to countless lives in the past. Knowing the aggregate body of birth possesses the four foundations of mindfulness. The divine eye is also like this, seeing the aggregate body to be received in the future possesses the four foundations of mindfulness. Among the powers of the exhaustion of outflows, knowing the exhaustion of outflows is called the power of the exhaustion of outflows, only the mindfulness of the Dharma. If one realizes the exhaustion of outflows, it is called the power of the exhaustion of outflows, then one possesses the four foundations of mindfulness. Because one observes all Dharmas to cut off afflictions. The nature of the substance is like this. Next, the three doors are used to distinguish their appearances. Among them, there are three doors to distinguish. First, general and specific distinctions. Second, broad and narrow distinctions. Third, long and short distinctions. As for general and specific.
。初之一力亦總亦別。余之九力一而是別。統攝九皆是非收故初是總。于中別分。余之九力。餘九不攝。復初力在故初是別。如十二部經中修多羅部亦總亦別餘者唯別。與此相似。彼攝諸部莫不皆成一修多羅。故初是總。隨義別分。餘十一部。餘部不收。還覆在于修多羅中。說之為別。又亦如彼三聚之戒。初律儀戒亦總亦別餘二唯別。統攝三聚皆律儀收。故初是總。別分餘二。余所不攝。覆在律儀。故初是別。此亦如是(此一門竟)。
次第二門寬狹分別。于中初約因果分別。次約有為無為分別。后約理事二門分別。初約因果而分別者。知因及果名之為寬。因果別知說以為狹。就十力中。處非處力至處道力。名體俱寬。名中通彰因之與果。故名是寬。理實此力因果俱知。故體是寬。業力宿命生死智力及漏盡力。此之四種。名狹體寬。業力之中。唯舉業因故名是狹。理實此力知業煩惱及四法受。故體是寬。其宿命力生死智力及漏盡力。名唯彰果。故名是狹。理實此力通知因果。故體是寬。宿命力中。知過去世如是名等。是其果也。六同行中知善知惡。是其因也。天眼力中。見生造作身口等行。是知因也。身壞命終生地獄等。是知果也。漏盡力中。自知漏盡。知他漏盡。是知果也。知漏盡方便已起未起。是知因也。
【現代漢語翻譯】 現代漢語譯本： 第一個力，既是總括的，又是區別的。其餘的九個力，則只是區別的。因為第一個力統攝了其餘九個力，並且能夠涵蓋它們所不能涵蓋的內容，所以它是總括的。又因為它能從中區分出其餘的九個力，而其餘的九個力不能涵蓋第一個力，並且第一個力仍然存在，所以它又是區別的。這就像十二部經中的修多羅部（Sutra，經），既是總括的，又是區別的，其餘的則只是區別的。因為它統攝了所有的部類，沒有哪一部不是修多羅，所以它是總括的。又因為它能根據意義區分出其餘的十一部，而其餘的部類不能涵蓋修多羅部，並且它們仍然存在於修多羅中，所以說它是區別的。又比如三聚戒（Trisamvara，三種戒律）中的初律儀戒（Pratimoksha，別解脫戒），既是總括的，又是區別的，其餘兩種戒只是區別的。因為它統攝了三種戒，都被律儀戒所包含，所以它是總括的。又因為它能區分出其餘兩種戒，而其餘兩種戒不能涵蓋律儀戒，並且它們仍然存在於律儀戒中，所以它是區別的。這裡也是如此。（第一種門類結束）
其次是第二種門類，從寬泛和狹窄的角度進行分別。首先從因果的角度進行分別，其次從有為法和無為法的角度進行分別，最後從理和事的兩個方面進行分別。首先從因果的角度進行分別，瞭解因和果，稱之為寬泛；分別瞭解因和果，稱之為狹窄。在十力（Dasabala，如來的十種力量）中，處非處智力（Sthanasthana-jnana-bala，知是處非處智力）到處道智力（Sarvatragamini-pratipada-jnana-bala，知一切至所道智力），名相和本體都是寬泛的。因為名相中同時彰顯了因和果，所以名相是寬泛的。實際上，這種力量能夠同時瞭解因和果，所以本體是寬泛的。業智力（Karma-vipaka-jnana-bala，知一切眾生種種業智力）、宿命智力（Purvanivasanusmrti-jnana-bala，知宿命智力）、生死智力（Cyutyupapada-jnana-bala，知死生智力）和漏盡智力（Asravaksaya-jnana-bala，知漏盡智力），這四種力量，名相是狹窄的，本體是寬泛的。在業智力中，只提到了業因，所以名相是狹窄的。實際上，這種力量能夠了解業、煩惱和四種受，所以本體是寬泛的。宿命智力、生死智力和漏盡智力，名相只彰顯了果，所以名相是狹窄的。實際上，這種力量能夠同時瞭解因和果，所以本體是寬泛的。在宿命智力中，知道過去世的名稱等等，這是果。六種同行中，知道善和惡，這是因。在天眼智力中，看到眾生造作的身口等行為，這是知因。身壞命終，生於地獄等等，這是知果。在漏盡智力中，自己知道已經漏盡，知道他人已經漏盡，這是知果。知道漏盡的方便已經生起或尚未生起，這是知因。
【English Translation】 English version: The first power is both comprehensive and distinct. The remaining nine powers are only distinct. Because the first power encompasses the other nine and can include what they cannot, it is comprehensive. Also, because it can distinguish the other nine from within itself, while the other nine cannot encompass the first, and the first power still exists, it is distinct. This is like the Sutra (Sutra) section in the twelve divisions of scripture, which is both comprehensive and distinct, while the others are only distinct. Because it encompasses all the divisions, and none are not Sutra, it is comprehensive. Also, because it can distinguish the other eleven according to meaning, while the other divisions cannot encompass the Sutra section, and they still exist within the Sutra, it is said to be distinct. It is also like the Pratimoksha (Pratimoksha) vow among the three vows (Trisamvara), which is both comprehensive and distinct, while the other two vows are only distinct. Because it encompasses the three vows, all of which are contained within the Pratimoksha vow, it is comprehensive. Also, because it can distinguish the other two vows, while the other two cannot encompass the Pratimoksha vow, and they still exist within the Pratimoksha vow, it is distinct. This is also the case here. (End of the first category)
Next is the second category, distinguishing from the perspective of broadness and narrowness. First, distinguishing from the perspective of cause and effect; second, distinguishing from the perspective of conditioned and unconditioned dharmas; and finally, distinguishing from the two aspects of principle and phenomena. First, distinguishing from the perspective of cause and effect, understanding both cause and effect is called broad; understanding cause and effect separately is called narrow. Among the ten powers (Dasabala), the power of knowing what is possible and impossible (Sthanasthana-jnana-bala) to the power of knowing the path leading everywhere (Sarvatragamini-pratipada-jnana-bala), both the name and the substance are broad. Because the name simultaneously reveals both cause and effect, the name is broad. In reality, this power can understand both cause and effect, so the substance is broad. The power of knowing the consequences of actions (Karma-vipaka-jnana-bala), the power of knowing past lives (Purvanivasanusmrti-jnana-bala), the power of knowing death and rebirth (Cyutyupapada-jnana-bala), and the power of knowing the extinction of outflows (Asravaksaya-jnana-bala), these four powers have narrow names but broad substances. In the power of knowing the consequences of actions, only the cause of action is mentioned, so the name is narrow. In reality, this power can understand actions, afflictions, and the four kinds of feelings, so the substance is broad. The powers of knowing past lives, death and rebirth, and the extinction of outflows, the names only reveal the effect, so the names are narrow. In reality, these powers can understand both cause and effect, so the substances are broad. In the power of knowing past lives, knowing the names of past lives, etc., is the effect. Knowing good and evil among the six kinds of actions is the cause. In the power of the divine eye, seeing beings creating actions of body, speech, and mind, etc., is knowing the cause. The destruction of the body and the end of life, being born in hell, etc., is knowing the effect. In the power of knowing the extinction of outflows, knowing that one's own outflows are extinguished, knowing that others' outflows are extinguished, is knowing the effect. Knowing the means of extinguishing outflows that have arisen or have not yet arisen is knowing the cause.
是故此曰名狹體寬。定根欲性。名體俱狹。名唯舉因。故名是狹。力亦知因。故體是狹。理實此四亦通知果。經多說因從多判耳(此一門竟)。
次第二門。約就有為無為之法。以辨寬狹通知為寬。別知為狹。色心及與非色非心。是有為也。虛空數滅及非數滅。是無為也。就十力中。處非處力至處道力。名體俱寬。初力通約生死涅槃一切因果。以知是非。第七通約生死涅槃二種至處。以論其道。名中具此。故名是寬。力實知此。故體是寬。漏盡一力。名狹體寬。名中唯彰知于漏盡無為之法。故名是狹。理實此力非直知盡。亦知漏盡方便之道已起未起。及知漏盡增上慢心有起未起。通知有為及知無為。故體是寬。余之七力。名體俱狹。名彰有為故名是狹。力知有為故體是狹(此二門竟)。
次第三門。約就理事。而事辨寬狹。真諦名理。世諦名事。通知名寬。別知名狹。就十力中。初處非處及至處道。名體俱寬。初力之中。通就一切說是說非。故名是寬。力實通知理事是非。故體是寬。至處道中五度門等為至處道。是其事也。如地持說。空無我理為至處道。是其理也。名中彰此。故名是寬。力實知此。故體是寬。漏盡一力。名狹體寬。名彰知盡。故名是狹。理實此力知儘是事。證盡知理。若不知理。漏終不
【現代漢語翻譯】 現代漢語譯本： 所以，這種情況被稱為『名狹體寬』。如果『定根』（專注的根基）、『欲性』（慾望的本性）都是狹隘的，那麼『名』和『體』就都是狹隘的。『名』只是指出了原因，所以說是狹隘的。『力』也只是認識到原因，所以『體』也是狹隘的。但實際上，這四者也能通達結果。經典中大多是從原因的角度來判斷的（第一門結束）。
接下來是第二門，從有為法和無為法的角度來辨別寬狹。普遍知曉的稱為『寬』，分別知曉的稱為『狹』。色、心以及非色非心是有為法。虛空、數滅以及非數滅是無為法。在十力中，『處非處力』（辨別事理的能力）到『至處道力』（達到涅槃的道路的能力），『名』和『體』都是寬廣的。第一力普遍地涵蓋了生死涅槃的一切因果，從而知曉是非。第七力普遍地涵蓋了生死涅槃兩種到達之處，從而論述其道路。『名』中包含了這些，所以『名』是寬廣的。『力』確實知曉這些，所以『體』也是寬廣的。『漏盡力』（斷絕煩惱的能力），『名狹體寬』。『名』中只顯示了知曉漏盡的無為法，所以『名』是狹隘的。但實際上，這種力量不僅僅是知曉斷盡，也知曉斷盡的方便之道，包括已經生起和尚未生起的，以及知曉斷盡的增上慢心，包括已經生起和尚未生起的。它普遍地知曉有為法，也知曉無為法，所以『體』是寬廣的。其餘的七種力，『名』和『體』都是狹隘的。『名』彰顯有為法，所以『名』是狹隘的。『力』知曉有為法，所以『體』也是狹隘的（第二門結束）。
接下來是第三門，從理和事的角度來辨別寬狹。真諦被稱為『理』，世諦被稱為『事』。普遍知曉的稱為『寬』，分別知曉的稱為『狹』。在十力中，最初的『處非處力』和『至處道力』，『名』和『體』都是寬廣的。在第一力中，普遍地就一切事物說『是』說『非』，所以『名』是寬廣的。『力』確實普遍地知曉理和事的『是』和『非』，所以『體』是寬廣的。在『至處道力』中，五度門等是到達涅槃的道路，這是『事』。如《地持經》所說，空無我的道理是到達涅槃的道路，這是『理』。『名』中彰顯了這些，所以『名』是寬廣的。『力』確實知曉這些，所以『體』是寬廣的。『漏盡力』，『名狹體寬』。『名』彰顯知曉斷盡，所以『名』是狹隘的。但實際上，這種力量知曉斷儘是『事』，證得斷儘是知曉『理』。如果不知曉『理』，煩惱終究不會
【English Translation】 English version: Therefore, this is called 'name narrow, substance broad'. If 'fixed roots' (定根, the foundation of concentration) and 'desire nature' (欲性, the nature of desire) are both narrow, then both 'name' and 'substance' are narrow. 'Name' only points out the cause, so it is said to be narrow. 'Power' also only recognizes the cause, so 'substance' is also narrow. But in reality, these four can also understand the result. The scriptures mostly judge from the perspective of the cause (end of the first section).
Next is the second section, distinguishing broadness and narrowness from the perspective of conditioned (有為) and unconditioned (無為) dharmas. Universally knowing is called 'broad', and separately knowing is called 'narrow'. Form (色), mind (心), and non-form non-mind are conditioned dharmas. Space (虛空), cessation through calculation (數滅), and cessation not through calculation (非數滅) are unconditioned dharmas. Among the ten powers, the 'power of knowing what is possible and impossible' (處非處力) to the 'power of knowing the path to the destination' (至處道力), both 'name' and 'substance' are broad. The first power universally covers all causes and effects of birth and death and Nirvana, thereby knowing right and wrong. The seventh power universally covers the two destinations of birth and death and Nirvana, thereby discussing its path. The 'name' contains these, so the 'name' is broad. The 'power' truly knows these, so the 'substance' is also broad. The 'power of the exhaustion of outflows' (漏盡力), 'name narrow, substance broad'. The 'name' only shows knowing the unconditioned dharma of the exhaustion of outflows, so the 'name' is narrow. But in reality, this power not only knows the exhaustion, but also knows the expedient means to the exhaustion, including those that have arisen and those that have not arisen, and knows the arrogance of the exhaustion, including those that have arisen and those that have not arisen. It universally knows conditioned dharmas and also knows unconditioned dharmas, so the 'substance' is broad. The remaining seven powers, both 'name' and 'substance' are narrow. The 'name' manifests conditioned dharmas, so the 'name' is narrow. The 'power' knows conditioned dharmas, so the 'substance' is also narrow (end of the second section).
Next is the third section, distinguishing broadness and narrowness from the perspective of principle (理) and phenomena (事). Ultimate truth (真諦) is called 'principle', and conventional truth (世諦) is called 'phenomena'. Universally knowing is called 'broad', and separately knowing is called 'narrow'. Among the ten powers, the initial 'power of knowing what is possible and impossible' and the 'power of knowing the path to the destination', both 'name' and 'substance' are broad. In the first power, it universally speaks 'yes' and 'no' about all things, so the 'name' is broad. The 'power' truly universally knows the 'yes' and 'no' of principle and phenomena, so the 'substance' is broad. In the 'power of knowing the path to the destination', the five perfections (五度門) and so on are the path to reaching Nirvana, this is 'phenomena'. As the Bodhisattvabhumi Sutra (地持經) says, the principle of emptiness and no-self is the path to reaching Nirvana, this is 'principle'. The 'name' manifests these, so the 'name' is broad. The 'power' truly knows these, so the 'substance' is broad. The 'power of the exhaustion of outflows', 'name narrow, substance broad'. The 'name' manifests knowing the exhaustion, so the 'name' is narrow. But in reality, this power knows the exhaustion as 'phenomena', and realizing the exhaustion is knowing 'principle'. If one does not know 'principle', the outflows will never
盡。體具斯義。故體是寬。余之七力。名體俱狹。名唯彰事。故名是狹。體唯知事。故體是狹。寬狹如是(此二門竟)。
次第三門長短分別。約時辨之。時謂三世。十力之中宿命一力。前長後短。前知無窮。名為前長。不知後世。故名后短。天眼一力。前短後長。不知過去。名為前短。能知現在及未來世。說為后長。餘八所知統通三世。前後俱長。辨相如是。
次第四門。彰其十力分齊差別。如地持說。知善得樂。知惡得苦。非顛倒受。名處非處力。知善惡業得果不失不作不受。是其業力。乃至知彼禪解脫等此業非彼。亦是業力。知禪解脫三昧正受。三種示現。教授眾生。是其定力。身業現通。口言說法。意地與念。名三示現。乃至知彼諸根相應禪定之心。亦名定力。故地持云。乃至知彼凈等俱生相應之心。名禪解脫三昧智力凈是信也。等取精進念定慧根。故云凈等。與此相應俱生定心名為凈等俱生心矣。知如是義。屬前定力。正知眾生軟中上根是名根力。乃至知彼諸根方便生於悕望。尋前知后。亦名根力。正知眾生種種悕望名為欲力。乃至知欲成種種性知世種子各別不同。尋前知后。亦名欲力。正知眾生心性各異。知世種子各別不同。名為性力。乃至知性起道至果各別不同。尋前知后。亦名性力。故
【現代漢語翻譯】 現代漢語譯本 窮盡。『體』（dharma-kaya, 法身）完全具備這種含義，所以『體』是寬廣的。其餘的七種力，『名』（nama, 名）和『體』都比較狹窄。『名』只是彰顯事物，所以『名』是狹窄的。『體』只是認知事物，所以『體』也是狹窄的。寬廣和狹窄就是這樣（以上是第二門，關於寬和窄的討論）。
第三門，關於長短的分別。從時間上辨別。時間指過去、現在、未來三世。在十力中，宿命力（purva-nivasananusmrti-bala, 宿命智力）是前長後短。能知過去無量世，所以稱為『前長』。不能知未來世，所以稱為『后短』。天眼力（cyuty-utpatti-jnana-bala, 死生智力）是前短後長。不能知過去世，所以稱為『前短』。能知現在和未來世，所以稱為『后長』。其餘八種力所知的內容統攝三世，所以前後都是長的。辨別相狀就是這樣。
第四門，彰顯十力的分際差別。如《地持經》（Bodhisattvabhumi, 菩薩地持經）所說：知道行善會得到快樂，知道作惡會得到痛苦，不會顛倒承受，這稱為『處非處智力』（sthanasthana-jnana-bala, 處非處智力）。知道善惡業得到果報不會遺失，不是沒有造作就不會承受，這是『業力』（karma-vipaka-jnana-bala, 業異熟智力）。乃至知道禪定解脫等，此業非彼業，這也是『業力』。知道禪定解脫三昧正受，三種示現，教授眾生，這是『定力』（dhyana-vimoksa-samadhi-samapattijnana-bala, 靜慮解脫等持等至智力）。身業顯現神通，口業宣說法義，意業與念相應，這稱為三種示現。乃至知道諸根相應的禪定之心，也稱為『定力』。所以《地持經》說：乃至知道清凈等俱生相應的禪定之心，稱為禪定解脫三昧智力。『凈』是指信根（sraddha-indriya, 信根）。『等』包括精進（virya, 精進）、念（smrti, 念）、定（samadhi, 定）、慧（prajna, 慧）等根。所以說『凈等』。與此相應的俱生定心稱為『凈等俱生心』。知道這樣的含義，屬於前面的『定力』。正確知道眾生下中上根，這稱為『根力』（indriya-parapara-jnana-bala, 根上下智力）。乃至知道諸根方便生起希望，尋前知后，也稱為『根力』。正確知道眾生種種希望，稱為『欲力』（nanadhimukti-jnana-bala, 種種勝解智力）。乃至知道慾望成就種種自性，知道世間種子各別不同，尋前知后，也稱為『欲力』。正確知道眾生心性各異，知道世間種子各別不同，稱為『性力』（nanadhatu-jnana-bala, 種種界智力）。乃至知道自性生起道至果各別不同，尋前知后，也稱為『性力』。
【English Translation】 English version Exhaustion. 'Dharma-kaya' (體, the embodiment of the Dharma) fully embodies this meaning, therefore 'dharma-kaya' is broad. The remaining seven powers, both 'nama' (名, name) and 'dharma-kaya' are relatively narrow. 'Nama' only manifests things, so 'nama' is narrow. 'Dharma-kaya' only cognizes things, so 'dharma-kaya' is also narrow. Such is the breadth and narrowness (this concludes the second section, concerning the discussion of breadth and narrowness).
The third section, concerning the distinction of length. Discern it from the perspective of time. Time refers to the three periods: past, present, and future. Among the ten powers, the power of knowing past lives (宿命力, purva-nivasananusmrti-bala) is long in the past and short in the future. It can know limitless past lives, so it is called 'long in the past'. It cannot know future lives, so it is called 'short in the future'. The power of the divine eye (天眼力, cyuty-utpatti-jnana-bala) is short in the past and long in the future. It cannot know past lives, so it is called 'short in the past'. It can know the present and future lives, so it is called 'long in the future'. The content known by the remaining eight powers encompasses all three periods, so they are both long in the past and long in the future. Such is the discernment of characteristics.
The fourth section, manifesting the distinctions and differences of the ten powers. As stated in the 'Bodhisattvabhumi' (地持經, Bodhisattvabhumi): knowing that doing good leads to happiness, knowing that doing evil leads to suffering, without inverted reception, this is called the 'power of knowing what is possible and impossible' (處非處智力, sthanasthana-jnana-bala). Knowing that the karmic results of good and evil deeds will not be lost, and that one will not experience results without having acted, this is the 'power of karma' (業力, karma-vipaka-jnana-bala). Furthermore, knowing that this karma is not that karma in relation to dhyana, liberation, etc., this is also the 'power of karma'. Knowing the correct reception of dhyana, liberation, samadhi, the three kinds of manifestations, and teaching sentient beings, this is the 'power of dhyana' (定力, dhyana-vimoksa-samadhi-samapattijnana-bala). The manifestation of spiritual powers through bodily actions, the proclamation of the Dharma through speech, and the mind in accordance with mindfulness, these are called the three manifestations. Furthermore, knowing the mind of dhyana corresponding to the faculties, this is also called the 'power of dhyana'. Therefore, the 'Bodhisattvabhumi' says: Furthermore, knowing the mind of dhyana corresponding to purity and co-arising, this is called the power of wisdom of dhyana, liberation, and samadhi. 'Purity' refers to the faculty of faith (信根, sraddha-indriya). 'Etc.' includes the faculties of diligence (精進, virya), mindfulness (念, smrti), concentration (定, samadhi), and wisdom (慧, prajna). Therefore, it is said 'purity, etc.'. The co-arising mind corresponding to this is called the 'mind of purity, etc., co-arising'. Knowing such meaning belongs to the preceding 'power of dhyana'. Correctly knowing the inferior, middling, and superior faculties of sentient beings, this is called the 'power of faculties' (根力, indriya-parapara-jnana-bala). Furthermore, knowing that the faculties facilitate the arising of hope, seeking the past to know the future, this is also called the 'power of faculties'. Correctly knowing the various hopes of sentient beings, this is called the 'power of desires' (欲力, nanadhimukti-jnana-bala). Furthermore, knowing that desires accomplish various natures, knowing that the seeds of the world are different from each other, seeking the past to know the future, this is also called the 'power of desires'. Correctly knowing that the minds and natures of sentient beings are different from each other, knowing that the seeds of the world are different from each other, this is called the 'power of nature' (性力, nanadhatu-jnana-bala). Furthermore, knowing that the arising of nature leads to the path and the fruit, each being different from the other, seeking the past to know the future, this is also called the 'power of nature'.
地持云。乃至知涅槃法及順界道跡。亦名種種界智力。知涅槃法是依前性所至之處。順界道跡亦是依前性所起之道。界猶性也。隨順小性起于小道。隨順大性起于大道。名順界道跡。知如是義名為界力。亦名性力。知一切道種種煩惱種種清凈各有所至。名至處力。乃至知其過去宿命一切趣因。亦名至處道智力。正知過去八種事六種同行名宿命力。八種事者。前六通中。已列其名。今更辨之。論說不同。依如地持。一如是名知其過去名字不同。二如是性知其過去氏族有異。謂張王等。三如是生知其過去生處有別。謂貴賤等。四如是飲食所食不等。五如是苦樂受報有殊。六如是長壽命極天算。七如是久住命至長年。八如是壽限中年夭喪。若依地論。加如是色。謂好醜等。命中為二。命極天算名為久住。余之二種合為壽命。當分別知。說為此八。彼此共同名為同行。何者是乎。一如是名。二如是姓。三如是生。四如是飲食。五如是善惡。六如是壽命。正知此等名宿命力。乃至知其過去生死。亦名生死智力。知未來生死是生死智力。乃至知其未來世中未得究竟漏盡自我所有生死。亦名生死智力。知其究竟漏盡自我得涅槃法名漏盡力。分齊如是。
次第五門。彰其十力作業不同。如地持說。處非處力真實因果。如實了知。
【現代漢語翻譯】 現代漢語譯本 《地持論》中說：乃至了知涅槃之法以及順應根性的道跡，也稱為種種界智力（knowing the power of various realms of wisdom）。了知涅槃之法，是依據之前的根性所能到達的境地。順應根性的道跡，也是依據之前的根性所生起的道路。這裡的『界』，就如同『根性』。隨順小的根性，生起小的道；隨順大的根性，生起大的道，這被稱為順界道跡。了知這樣的意義，就稱為界力，也稱為性力。了知一切道、種種煩惱、種種清凈各自所能到達的境地，稱為至處力（power of knowing destinations）。乃至了知過去宿命的一切趣因，也稱為至處道智力（power of knowing the wisdom of the path to destinations）。 正確了知過去八種事、六種同行，稱為宿命力（power of knowing past lives）。八種事，在前六通中已經列舉了其名稱，現在再加以辨析。各論典的說法不同，依據《地持論》。一是『如是名』，了知過去的名字不同。二是『如是性』，了知過去氏族有差異，比如姓張、姓王等。三是『如是生』，了知過去生處有差別，比如貴賤等。四是『如是飲食』，所食用的食物不等。五是『如是苦樂』，所受的果報有差別。六是『如是長壽命』，壽命極其長久。七是『如是久住』，壽命達到長年。八是『如是壽限』，中年夭折。如果依據《地論》，則加上『如是色』，比如美醜等。將『命中』分為兩種，『命極天算』稱為『久住』，其餘兩種合為『壽命』。應當分別瞭解。以上所說是八種事。彼此共同的稱為同行，哪些是呢？一是『如是名』，二是『如是姓』，三是『如是生』，四是『如是飲食』，五是『如是善惡』，六是『如是壽命』。正確了知這些，稱為宿命力。 乃至了知過去的生死，也稱為生死智力（power of knowing the wisdom of birth and death）。了知未來生死，是生死智力。乃至了知未來世中未得究竟漏盡的自我所有生死，也稱為生死智力。了知究竟漏盡的自我得到涅槃之法，稱為漏盡力（power of the extinction of outflows）。分界就是這樣。 其次，通過五種門，彰顯十力（ten powers of the Buddha）的作業不同。如《地持論》所說，處非處力（power of knowing what is possible and impossible）真實因果，如實了知。
【English Translation】 English version The Bhumi-dhāraṇī Sūtra says: 'Even knowing the Dharma of Nirvana (extinction of suffering) and the path that accords with one's nature, is also called the power of knowing various realms of wisdom.' Knowing the Dharma of Nirvana is based on the state one can reach according to one's previous nature. The path that accords with one's nature is also the path that arises based on one's previous nature. 'Realm' here is like 'nature'. Following a small nature, one gives rise to a small path; following a great nature, one gives rise to a great path. This is called the path that accords with one's nature. Knowing such meaning is called the power of realms, also called the power of nature. Knowing the destination that each path, various afflictions, and various purifications can reach is called the power of knowing destinations. Even knowing all the causes of past lives, is also called the power of knowing the wisdom of the path to destinations. Correctly knowing the eight kinds of matters and the six kinds of common practices of the past is called the power of knowing past lives. The eight kinds of matters have already been listed in the previous six superknowledges, and now they are further analyzed. The statements in various treatises differ; according to the Bhumi-dhāraṇī Sūtra: First, 'such a name', knowing that past names are different. Second, 'such a nature', knowing that past clans are different, such as the Zhang or Wang clans. Third, 'such a birth', knowing that past birthplaces are different, such as noble or humble. Fourth, 'such food', the food consumed is not the same. Fifth, 'such suffering and happiness', the karmic retributions received are different. Sixth, 'such a long life', the lifespan is extremely long. Seventh, 'such a long dwelling', the lifespan reaches old age. Eighth, 'such a lifespan', premature death in middle age. If according to the Bhumi-pariksha Sastra, add 'such a form', such as beautiful or ugly. Divide 'lifespan' into two: 'lifespan extremely long' is called 'long dwelling', and the remaining two are combined as 'lifespan'. One should understand them separately. The above is what is said about the eight kinds of matters. What is common to each other is called common practice. What are they? First, 'such a name'; second, 'such a surname'; third, 'such a birth'; fourth, 'such food'; fifth, 'such good and evil'; sixth, 'such a lifespan'. Correctly knowing these is called the power of knowing past lives. Even knowing past birth and death is also called the power of knowing the wisdom of birth and death. Knowing future birth and death is the power of knowing the wisdom of birth and death. Even knowing the birth and death of oneself in future lives, where one has not yet attained the ultimate extinction of outflows, is also called the power of knowing the wisdom of birth and death. Knowing that oneself, having attained the ultimate extinction of outflows, obtains the Dharma of Nirvana is called the power of the extinction of outflows. The boundaries are like this. Secondly, through the five gates, the different functions of the ten powers of the Buddha are manifested. As the Bhumi-dhāraṇī Sūtra says, the power of knowing what is possible and impossible, the true cause and effect, is truly known.
伏因果諍論沙門婆羅門。沙門婆羅門。是求理人。故偏舉之。彼人或說行善得苦行惡得樂。翻違正說名為諍論。初力正知因果是非。故能伏之。自業智力自所作業。此業受報。如實了知。伏施福諍論沙門婆羅門。有人宣說。佈施有福。有言無福。名施福諍論。第二業力。知施有福。故能伏之。理伏一切。佈施行初且約言耳。第三定力有二種業。一依禪定三種示現。教授眾生。正化之業。二能伏對治相違諍論沙門婆羅門。伏邪之業。有人宣說。聖道能治。有人宣說。苦行能治。名為對治相違諍論。依于定力。如法正教。故能伏之。第四根力。知諸眾生上中下根。而為說法。第五欲力。知諸眾生軟中上根教修凈解。離不凈解。第六性力。知諸眾生心性各異。為說對治。教授利益。第七至處道力。以五度門教授眾生。如聲聞地。又授菩薩空無我義。如地持說。宿命智力。觀察宿命。知現由彼。伏斷常論沙門婆羅門。生死智力。說諸眾生所往生處。伏斷滅論沙門婆羅門。漏盡智力。善知漏盡。伏疑惑解脫沙門婆羅門。作業如是。
次第六門明其次第。如地持說。佛得阿耨三菩提時。頓得十力。后隨化用次第現前。于中有三。一依世諦智起化。次第先以是處非處智力。觀察世諦因果部分。次以業力觀欲界業。而為說法。令
【現代漢語翻譯】 現代漢語譯本：能降伏因果諍論的沙門婆羅門（修行人和祭司，泛指宗教人士）。沙門婆羅門是尋求真理的人，所以特別提及他們。這些人或者說行善會得到苦果，行惡會得到樂果，這種顛倒正理的說法稱為諍論。最初的正知之力能辨別因果是非，所以能夠降伏這種諍論。自業智力是指對於自己所造的業，以及此業所受的果報，能夠如實了知。能降伏佈施福報諍論的沙門婆羅門。有人宣說佈施有福報，有人說沒有福報，這稱為佈施福報諍論。第二種業力，了知佈施有福報，所以能夠降伏這種諍論。從道理上來說，可以降伏一切諍論，佈施的施行最初只是從言語上來說。第三種是定力，有兩種作用：一是依靠禪定，以三種方式示現，教導眾生，這是正面的教化之業；二是能降伏對治相違的諍論的沙門婆羅門，這是降伏邪說的作用。有人宣說聖道能夠對治煩惱，有人宣說苦行能夠對治煩惱，這稱為對治相違諍論。依靠定力，如法地進行正確的教導，所以能夠降伏這種諍論。第四種是根力，瞭解眾生根性的上中下，而為他們說法。第五種是欲力，瞭解眾生軟、中、上等不同根性，教導他們修習清凈的解脫，遠離不清凈的解脫。第六種是性力，瞭解眾生心性各不相同，為他們宣說相應的對治方法，進行教導，使他們獲得利益。第七種是至處道力，以五度（佈施、持戒、忍辱、精進、禪定）之門教導眾生，如《聲聞地》中所說。又教授菩薩空和無我的道理，如《瑜伽師地論·本地分》所說。宿命智力，觀察宿世的生命，知道現在的果報是由過去的業力所致。能降伏斷常論的沙門婆羅門。生死智力，宣說眾生所往生的處所，能降伏斷滅論的沙門婆羅門。漏盡智力，善於了知煩惱的斷盡，能降伏疑惑解脫的沙門婆羅門。這些就是佛陀的作業。 其次，第六門說明這些力量的次第。如《瑜伽師地論·本地分》所說，佛陀證得阿耨多羅三藐三菩提（無上正等正覺）時，頓時間獲得了十力，之後隨著教化眾生的需要，次第地顯現出來。其中有三種情況：一是依據世俗諦的智慧而起教化，次第上先以是處非處智力，觀察世俗諦的因果部分，然後以業力觀察欲界的業，而為眾生說法，使...
【English Translation】 English version: The Shramanas (ascetics) and Brahmanas (priests) who can subdue disputes about cause and effect. Shramanas and Brahmanas are those who seek truth, hence they are specifically mentioned. Some of them say that doing good leads to suffering and doing evil leads to happiness, which is a reversal of the correct doctrine and is called dispute. The initial power of right knowledge can distinguish between right and wrong of cause and effect, so it can subdue such disputes. The power of knowledge of one's own karma refers to the ability to truly understand one's own actions and the consequences of those actions. The Shramanas and Brahmanas who can subdue disputes about the merit of giving. Some say that giving has merit, while others say it has no merit, which is called dispute about the merit of giving. The second power of karma is knowing that giving has merit, so it can subdue this dispute. In principle, it can subdue all disputes, and the practice of giving initially starts with words. The third is the power of Samadhi (meditative concentration), which has two functions: one is to rely on Samadhi to manifest in three ways, teaching sentient beings, which is the work of positive transformation; the other is to subdue the Shramanas and Brahmanas who hold contradictory views, which is the function of subduing heresies. Some say that the holy path can cure afflictions, while others say that ascetic practices can cure afflictions, which is called contradictory views on treatment. Relying on the power of Samadhi, teaching correctly according to the Dharma (teachings), so it can subdue this dispute. The fourth is the power of faculties, knowing the superior, intermediate, and inferior faculties of sentient beings, and teaching them accordingly. The fifth is the power of desire, knowing the soft, intermediate, and superior faculties of sentient beings, teaching them to cultivate pure liberation and to stay away from impure liberation. The sixth is the power of nature, knowing that the minds of sentient beings are different, teaching them corresponding methods of treatment, teaching them, and benefiting them. The seventh is the power of the path of destination, teaching sentient beings with the five paramitas (perfections) of giving, morality, patience, diligence, and meditation, as described in the Śrāvakabhūmi (Trainee-hearer stage). Also, teaching Bodhisattvas the principles of emptiness and no-self, as described in the Yogācārabhūmi (Stages of Yoga Practice). The power of knowledge of past lives, observing past lives, knowing that the present results are caused by past karma. Able to subdue the Shramanas and Brahmanas who hold the theories of permanence and annihilation. The power of knowledge of birth and death, proclaiming the places where sentient beings are born, able to subdue the Shramanas and Brahmanas who hold the annihilation theory. The power of knowledge of the exhaustion of outflows, being good at knowing the exhaustion of afflictions, able to subdue the Shramanas and Brahmanas who are doubtful about liberation. Such are the works of the Buddha. Next, the sixth section explains the order of these powers. As stated in the Yogācārabhūmi, when the Buddha attained Anuttarā-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), he instantly obtained the ten powers, and then gradually manifested them according to the needs of teaching sentient beings. There are three situations: one is to initiate teaching based on the wisdom of conventional truth, first using the power of knowledge of what is possible and impossible to observe the causal parts of conventional truth, and then using the power of karma to observe the karma of the desire realm, and teach sentient beings, so that...
離惡業修行善業。次以定力觀上二界禪定之業。教諸眾生。依世俗道。斷離諸欲。后以根力至漏盡力。教諸眾生。依出世道。永斷諸欲。於此分中。先以根力觀察眾生諸根利鈍。次以欲力觀其悕望。次以性力觀其使性。次以至處道力。隨患不同。以五度門而為教授。攝令住心。次用宿命生死智力教諸眾生。令離斷常安住中道。有諸眾生。為止所縛。不斷煩惱。起增上慢。故後用其漏盡智力教授眾生。令斷煩惱究竟漏盡(此一門竟)。
次依第一義智起化。次第於此門中。先以是處非處智力觀第一義。次以業力觀在家人造種種業。令修凈業。次以定力觀出家人。令修定行。后以根力至漏盡力。令諸眾生於苦解脫以道度之。其中次第與初門同(此二門竟)。
三依緣起法界之智起化。次第何者。是緣起法界法相之有。是其世諦。法相之空是第一義。有無俱離。如來藏中過恒沙法。緣起相成名緣起法界。于中先以處非處力。觀緣起法界。次以業力。觀世眾生作如是業受如是果。次以定力。為苦眾生三種示現。而教授之。令生信解。后以根力至漏盡力。以道度脫。令出衆苦。于中次第與初門同。次第次如是。
次第七門。教化教授二門分別。如地持說。初之二力。是教化力。后之八力是教授力。泛宣因果。
【現代漢語翻譯】 現代漢語譯本：遠離惡業，修行善業。其次以禪定之力觀察色界和無色界的禪定之業，教導眾生依據世俗之道，斷除各種慾望。最後以信等五根之力直至漏盡通之力，教導眾生依據出世之道，永遠斷除各種慾望。在此部分中，首先以根力觀察眾生諸根的銳利和遲鈍，其次以欲力觀察他們的希望，再次以性力觀察他們的習性，最後以至處道力，根據病患的不同，用五度（佈施、持戒、忍辱、精進、禪定）之門來進行教授，使他們安住於心。其次用宿命生死智力教導眾生，使他們遠離斷見和常見，安住于中道。有些眾生，被止所束縛，不斷除煩惱，生起增上慢，所以最後用漏盡智力教授眾生，使他們斷除煩惱，最終達到漏盡（此一門結束）。 其次依據第一義智發起教化。依次在此門中，首先以是處非處智力觀察第一義諦。其次以業力觀察在家之人造作種種業，使他們修習清凈之業。其次以定力觀察出家之人，使他們修習禪定之行。最後以信等五根之力直至漏盡通之力，使眾生從痛苦中解脫，用道來度化他們。其中的次第與第一門相同（此二門結束）。 第三，依據緣起法界之智發起教化。次第是什麼呢？什麼是緣起法界法相的有？這是世俗諦。法相的空是第一義諦。有和無都遠離，在如來藏（Tathagatagarbha）中，超過恒河沙數之多的法，緣起相因而成就，名為緣起法界。其中首先以是處非處智力，觀察緣起法界。其次以業力，觀察世間眾生作如此的業，受如此的果報。其次以定力，為受苦的眾生做三種示現，而教授他們，使他們生起信心和理解。最後以信等五根之力直至漏盡通之力，用道來度脫他們，使他們脫離各種痛苦。其中的次第與第一門相同。次第是這樣的。 其次，第七門，教化和教授二門分別，如《瑜伽師地論·本地分》所說。最初的兩種力，是教化力。最後的八種力是教授力。廣泛宣說因果。
【English Translation】 English version: Abandoning evil deeds and cultivating good deeds. Next, using the power of Samadhi (concentration) to observe the karmic activities of the form realm and formless realm's Samadhi, teaching sentient beings to abandon various desires according to the worldly path. Finally, using the power of the five roots (faith, vigor, mindfulness, concentration, and wisdom) up to the power of the exhaustion of outflows, teaching sentient beings to permanently abandon all desires according to the supramundane path. In this section, first, using the root power to observe the sharpness and dullness of sentient beings' faculties; second, using the desire power to observe their hopes; third, using the nature power to observe their inherent tendencies; and finally, using the power of the path to the destination, according to the different ailments, using the five paramitas (generosity, ethics, patience, diligence, and concentration) as a means of instruction, causing them to abide in mindfulness. Next, using the power of the knowledge of past lives and death to teach sentient beings, causing them to abandon the views of permanence and annihilation, and abide in the Middle Way. Some sentient beings are bound by cessation, do not abandon afflictions, and give rise to increased pride, so finally, using the power of the knowledge of the exhaustion of outflows to instruct sentient beings, causing them to abandon afflictions and ultimately attain the exhaustion of outflows (this one section ends). Next, based on the wisdom of the first principle, initiating transformation. Sequentially, in this section, first, using the power of the knowledge of what is possible and impossible to observe the ultimate truth. Second, using the power of karma to observe laypeople creating various karmas, causing them to cultivate pure karma. Third, using the power of Samadhi to observe renunciants, causing them to cultivate the practice of Samadhi. Finally, using the power of the five roots up to the power of the exhaustion of outflows, causing sentient beings to be liberated from suffering, using the path to deliver them. The sequence within is the same as the first section (these two sections end). Third, based on the wisdom of dependent origination and the Dharma realm, initiating transformation. What is the sequence? What is the existence of the Dharma characteristics of the Dharma realm of dependent origination? This is the conventional truth. The emptiness of the Dharma characteristics is the ultimate truth. Both existence and non-existence are abandoned. In the Tathagatagarbha (Buddha-nature), the Dharma that exceeds the sands of the Ganges River, arising dependently and accomplishing each other, is called the Dharma realm of dependent origination. Among them, first, using the power of the knowledge of what is possible and impossible to observe the Dharma realm of dependent origination. Second, using the power of karma to observe sentient beings in the world creating such karma and receiving such consequences. Third, using the power of Samadhi, making three kinds of demonstrations for suffering sentient beings, and instructing them, causing them to generate faith and understanding. Finally, using the power of the five roots up to the power of the exhaustion of outflows, using the path to deliver them, causing them to be liberated from all kinds of suffering. The sequence within is the same as the first section. The sequence is like this. Next, the seventh section, the two sections of teaching and instruction are distinguished, as described in the Yogacarabhumi-sastra. The first two powers are the power of teaching. The last eight powers are the power of instruction. Broadly proclaiming cause and effect.
教示眾生。令生信解。名教化力。辨彰行儀。指心曲授。令起行修。名教授力。前二力中。初處非處。教化眾生。令其遠離顛倒因果。第二業力。教化眾生。令其遠離無因無果。后八力中初之四力。知物心器。后四授法。就前四中。初心求者知心求。何者是心。所謂禪定。何故名心。以定住緣。息其外用。息用從體故名心為心。心有趣法故名為求。余求亦爾。何故明心。如龍樹說。散心中慧。不堪入法。如彩無膠不住涂物。要依定心方堪入法。故須明心。以何義故先明定心。經說不定。依如花嚴。一處之文。性力之後方始說定。一處經文。至處后說。諸經多在根力前說。釋有兩義。一就自釋。諸佛如來自住禪定方起化用。故先明定。二就所化眾生以釋。眾生五根。以慧為主。慧前說定。義之次第故先明心。二根求者。知根求。何者是根。所謂信進念定慧等。何故名根。此如前解。先習令成。能生於后。故名為根。何故明根。欲授道法無根不入。故須明根。以何義故次明其根。解有兩義。一對前釋。五根之中。以慧為主。定后說慧。義之次第故次明根。二對后解。根是先成。欲是現生。先成在前故次明根。三悕望求者知悕望求。何者悕望。謂樂欲心。何故名悕。欲心求法故名為悕。何故明悕。欲授道法無慾不取。故須明
【現代漢語翻譯】 現代漢語譯本 教示眾生，使他們產生信仰和理解，這叫做教化力。辨別彰顯行爲規範，直接傳授心法要訣，使他們開始修行，這叫做教授力。在前兩種力量中，第一種是辨別正確與錯誤，教化眾生，使他們遠離顛倒的因果。第二種是業力，教化眾生，使他們遠離無因無果的邪見。在後八種力量中，前四種是瞭解眾生的根器，后四種是傳授佛法。就前四種而言，首先是瞭解初心求道者所求的心。什麼是心呢？就是指禪定。為什麼稱為心呢？因為禪定能使心安定，止息對外在事物的攀緣作用。止息攀緣作用，迴歸心的本體，所以稱禪定為『心』。心有所趣向的佛法，所以稱為『求』。其他的『求』也是同樣的道理。為什麼要闡明心呢？正如龍樹菩薩所說，散亂的心中的智慧，不能夠領悟佛法。就像沒有膠的彩色顏料，不能附著在物體上一樣。一定要依靠禪定之心，才能夠領悟佛法。所以必須闡明心。因為什麼緣故要先闡明定心呢？經書上說，不定之心，就像《華嚴經》所說的那樣，有的經文在性力之後才開始說定，有的經文在至處之後才說。而大多數經文都在根力之前說。解釋有兩種含義：一是就諸佛如來自身來解釋，諸佛如來自住在禪定之中，才能夠發起教化眾生的作用，所以先闡明定。二是就所教化的眾生來解釋，眾生的五根之中，以智慧為主。在智慧之前說定，是義理上的次第，所以先闡明心。二是瞭解根器求道者所求的根。什麼是根呢？就是指信、進、念、定、慧等五根。為什麼稱為根呢？這和前面的解釋一樣，先學習使之成熟，能夠產生後面的結果，所以稱為根。為什麼要闡明根呢？想要傳授道法，沒有根器就不能夠進入，所以必須闡明根。因為什麼緣故要其次闡明根呢？解釋有兩種含義：一是對應前面的解釋，五根之中，以智慧為主。在禪定之後說智慧，是義理上的次第，所以其次闡明根。二是對應後面的解釋，根是先前成就的，慾望是現在產生的。先前成就的在前面，所以其次闡明根。三是瞭解希望求道者所希望的。什麼是希望呢？就是指樂於求法的心。為什麼稱為『悕』呢？因為以慾望之心來求法，所以稱為『悕』。為什麼要闡明『悕』呢？想要傳授道法，沒有慾望就不會接受，所以必須闡明『悕』。
【English Translation】 English version Instructing sentient beings, enabling them to generate faith and understanding, is called the power of teaching. Discriminating and demonstrating behavioral norms, directly imparting the essential methods of the mind, enabling them to begin cultivation, is called the power of instruction. Among the first two powers, the first is distinguishing right from wrong, teaching sentient beings, enabling them to stay away from inverted cause and effect. The second is the power of karma, teaching sentient beings, enabling them to stay away from causelessness and effectlessness. Among the latter eight powers, the first four are understanding the faculties of sentient beings, and the latter four are imparting the Dharma. Regarding the first four, the first is understanding the mind sought by those who initially seek the Way. What is the mind? It refers to Dhyana (禪定, meditation). Why is it called the mind? Because Dhyana enables the mind to be stable, ceasing its clinging to external things. Ceasing clinging and returning to the essence of the mind, therefore Dhyana is called 'mind'. The mind has an inclination towards the Dharma, therefore it is called 'seeking'. The other 'seekings' are the same principle. Why is it necessary to clarify the mind? As Nagarjuna (龍樹, a famous Buddhist philosopher) said, the wisdom in a scattered mind is incapable of entering the Dharma. Like colored pigments without glue, they cannot adhere to objects. One must rely on a meditative mind to be able to enter the Dharma. Therefore, it is necessary to clarify the mind. For what reason should one first clarify the meditative mind? The scriptures say that an unstable mind, as stated in the Avatamsaka Sutra (華嚴經, Flower Garland Sutra), some texts begin to speak of Dhyana after the power of nature, and some texts speak of it after reaching the place. However, most texts speak of it before the roots and powers. There are two meanings to the explanation: one is to explain it from the perspective of the Buddhas and Tathagatas themselves. The Buddhas and Tathagatas reside in Dhyana, and then they can initiate the function of teaching sentient beings, so first clarify Dhyana. The second is to explain it from the perspective of the sentient beings being taught. Among the five roots of sentient beings, wisdom is the main one. Speaking of Dhyana before wisdom is the order of reasoning, so first clarify the mind. Second, understand the roots sought by those who seek the Way through their faculties. What are the roots? They refer to the five roots of faith, diligence, mindfulness, concentration, and wisdom (信、進、念、定、慧). Why are they called roots? This is the same as the previous explanation, first learning to make them mature, which can produce later results, so they are called roots. Why is it necessary to clarify the roots? If you want to impart the Dharma, you cannot enter without roots, so you must clarify the roots. For what reason should one clarify the roots next? There are two meanings to the explanation: one is to correspond to the previous explanation, among the five roots, wisdom is the main one. Speaking of wisdom after Dhyana is the order of reasoning, so clarify the roots next. The second is to correspond to the later explanation, the roots are achieved earlier, and desires are generated now. What is achieved earlier is in the front, so clarify the roots next. Third, understand what is hoped for by those who seek the Way with hope. What is hope? It refers to the mind that is happy to seek the Dharma. Why is it called 'hope' (悕)? Because seeking the Dharma with a desire mind is called 'hope'. Why is it necessary to clarify 'hope'? If you want to impart the Dharma, you will not accept it without desire, so you must clarify 'hope'.
悕。以何義故次明悕望。解有兩義。一對前釋。根是先成。欲是現生。根后說欲。義之次第故次明悕。二對后解。於法始求。名之為欲。習欲不改。方始成性。性前說欲。義之次第故次明悕。四使求者知使求。何者是使。謂煩惱性。何故名使。性成煩惱。隨人繫縛故名為使。何故明使。欲隨其患授對治故。何故次辨。解有兩義。一對前釋。習欲不改。方成使性故。于欲后明其知使。二對后解。要先知病。然後授藥。是故於彼至處道前。明知使性。上來四力。知物心器。下四授法。于中初一。授以事法。令諸眾生事中安心。宿命天眼。授以理法。令其事趣入中道。后一漏盡。授以果法。令其究竟。初中隨人使患不同。以五度門而教授之。多貪眾生。教觀不凈。多瞋眾生教修慈悲。問曰。貪嗔欲界煩惱正與定違。得禪定者。必無此過。向前定力。知他定心。有定心者。已離貪嗔。今何以言多貪眾生教觀不凈。多嗔眾生教修慈悲。釋言。凡夫雖得禪定。但伏粗起。性使猶在。故此教之。又前定力。以定為主。名為定力。于中亦知無定心者有定心者。雖無貪嗔。有者有之。故此教觀不凈門等。愚癡多者教觀因緣。問曰。聲聞以鈍根故教觀四諦。不教因緣。緣覺利根教觀因緣。今何以言愚癡多者教觀因緣。釋言。愚癡有其二種。
【現代漢語翻譯】 現代漢語譯本 『悕（xī，希望）』。因為什麼緣故在說明『慾望』之後接著說明『希望』呢？解釋有兩種：一是對應前面的解釋，『根（善根）』是先前成就的，『欲（慾望）』是現在產生的，在『根』之後說『欲』，是義理上的次第，所以接著說明『希望』。二是對應後面的解釋，對於佛法開始求取，稱之為『欲』，習染『慾望』而不改變，才開始形成『習性』，在『習性』之前說『欲』，是義理上的次第，所以接著說明『希望』。 四使（四種煩惱）求道的人知道什麼是『使』。什麼是『使』呢？就是煩惱的性質。為什麼叫做『使』呢？因為煩惱的性質一旦形成，就會隨之束縛人們，所以叫做『使』。為什麼要說明『使』呢？因為『慾望』會隨著它的病患而給予對治的方法。為什麼要接著辨別『使』呢？解釋有兩種：一是對應前面的解釋，習染『慾望』而不改變，才形成『使』的性質，所以在『慾望』之後說明認識『使』。二是對應後面的解釋，要先知道病癥，然後才能給予藥物，因此在到達之處的道路之前，先說明認識『使』的性質。以上四種力量，是用來了解眾生的根器和心性的。下面四種是用來傳授佛法的。其中第一個，是傳授事相上的佛法，讓眾生在事相中安心。宿命和天眼，是傳授義理上的佛法，讓他們的行為趨向中道。最後一個漏盡，是傳授果報上的佛法，讓他們達到究竟的解脫。最初的隨順眾生，因為眾生的煩惱不同，所以用五度（佈施、持戒、忍辱、精進、禪定）法門來教授他們。對於貪慾多的眾生，教導他們觀想不凈。對於嗔恚多的眾生，教導他們修習慈悲。 有人問：『貪嗔是欲界的煩惱，正好與禪定相違背。得到禪定的人，必定沒有這些過失。前面的定力，能夠知道他人禪定的心。有禪定心的人，已經遠離貪嗔。現在為什麼說貪慾多的眾生教導他們觀想不凈，嗔恚多的眾生教導他們修習慈悲呢？』 解釋說：『凡夫即使得到禪定，也只是伏住了粗顯的煩惱，煩惱的習性仍然存在，所以才這樣教導他們。而且前面的定力，是以禪定為主，稱為定力。其中也知道沒有禪定心的人和有禪定心的人，即使沒有貪嗔，有的人還是會有，所以才教導他們觀想不凈等法門。』 愚癡多的眾生教導他們觀想因緣。有人問：『聲聞因為根器遲鈍，所以教導他們觀想四諦，不教導因緣。緣覺根器銳利，教導他們觀想因緣。現在為什麼說愚癡多的眾生教導他們觀想因緣呢？』 解釋說：『愚癡有兩種。』
【English Translation】 English version 『Xi (悕, hope)』. For what reason is 『hope』 explained after explaining 『desire』? There are two explanations: First, corresponding to the previous explanation, 『roots (善根, good roots)』 are previously accomplished, and 『desire (欲, desire)』 is currently produced. Saying 『desire』 after 『roots』 is the order of meaning, so 『hope』 is explained next. Second, corresponding to the later explanation, initially seeking the Dharma is called 『desire』, and practicing 『desire』 without changing begins to form 『nature (性, habit)』. Saying 『desire』 before 『nature』 is the order of meaning, so 『hope』 is explained next. The four messengers (四使, four afflictions) cause those who seek the path to know what the 『messengers』 are. What are the 『messengers』? They are the nature of afflictions. Why are they called 『messengers』? Because once the nature of afflictions is formed, they will bind people, so they are called 『messengers』. Why explain the 『messengers』? Because 『desire』 will be given a counteracting method according to its illness. Why distinguish the 『messengers』 next? There are two explanations: First, corresponding to the previous explanation, practicing 『desire』 without changing forms the nature of 『messengers』, so understanding the 『messengers』 is explained after 『desire』. Second, corresponding to the later explanation, one must first know the disease before giving medicine, so before the path to the place of arrival, the nature of understanding the 『messengers』 is explained first. The above four powers are used to understand the faculties and minds of sentient beings. The following four are used to impart the Dharma. The first of these is to impart the Dharma on the level of phenomena, allowing sentient beings to find peace in phenomena. Past lives and the heavenly eye are used to impart the Dharma on the level of principle, allowing their actions to tend towards the Middle Way. The last, exhaustion of outflows, is used to impart the Dharma on the level of fruition, allowing them to reach ultimate liberation. The initial following of sentient beings is because the afflictions of sentient beings are different, so they are taught using the five perfections (佈施, generosity; 持戒, morality; 忍辱, patience; 精進, diligence; 禪定, meditation). For sentient beings with much greed, they are taught to contemplate impurity. For sentient beings with much anger, they are taught to cultivate loving-kindness. Someone asks: 『Greed and anger are afflictions of the desire realm, which directly contradict meditation. Those who attain meditation must not have these faults. The previous power of meditation can know the meditative mind of others. Those with a meditative mind have already abandoned greed and anger. Why do you now say that sentient beings with much greed are taught to contemplate impurity, and sentient beings with much anger are taught to cultivate loving-kindness?』 The explanation says: 『Even if ordinary people attain meditation, they only subdue the gross afflictions. The habitual nature of afflictions still exists, so they are taught in this way. Moreover, the previous power of meditation takes meditation as the main thing, and is called the power of meditation. Among them, it is also known that those without a meditative mind and those with a meditative mind, even if they do not have greed and anger, some people will still have them, so they are taught the methods of contemplating impurity, etc.』 Sentient beings with much ignorance are taught to contemplate dependent origination. Someone asks: 『Śrāvakas (聲聞, Hearers) are taught to contemplate the Four Noble Truths because their faculties are dull, and they are not taught dependent origination. Pratyekabuddhas (緣覺, Solitary Buddhas) have sharp faculties and are taught to contemplate dependent origination. Why do you now say that sentient beings with much ignorance are taught to contemplate dependent origination?』 The explanation says: 『There are two kinds of ignorance.』
一闇鈍無知。如牛羊等無所識別。名曰愚癡。二機性聰利妄有建立。迷正因緣果名曰愚癡。今言愚癡教觀因緣義當後門。雖名愚癡性實聰利。故教因緣。教觀過去無明行等。令知往因離無因見。教觀未來生老死等。令知後果離無果見。教觀現在名色等。因果俱知。問曰。向前處非處力及與業力已教因果。今教因緣令知因果。與前何別。釋言。向前處非處等。雖教因果。隨語生信。離粗邪見。心未見法性使還生。今於此中。教觀因緣。令自見法。使除使性。著我多者。教分別界。依如毗曇。教六界觀。名分別界。四大空識是六界也。涅槃云爾。又涅槃說十八界觀名分別界。覺觀多者。教令數息。此等如前五度章中具廣分別。從事入理。次以宿命天眼教之。其宿命力。教觀過去。令知現法從過因生體性非常。其天眼力。教觀未來。令知現法生后不絕體性非斷。非常非斷名為中道。問曰。向前至處道中。愚癡眾生教觀因緣。觀因緣時已知過因。何須更以宿命智力教觀過因。觀因緣時亦知後果。何須復以天眼智力教觀當果。釋言。宿命天眼所教不異因緣。但心入法必有階漸。前教因緣直知過去未因果之事。未能將事以測其理。今於是中將事驗理。淺深不等。故須重教。所教眾生心。雖入理為止所縛。未究竟處生究竟想。是故多
【現代漢語翻譯】 現代漢語譯本 一、對於那些愚昧遲鈍、缺乏知識，像牛羊一樣無法辨別事物的人，稱之為『愚癡』（ignorance）。 二、對於那些天資聰穎卻妄自建立理論，對正確的因緣果報產生迷惑的人，也稱之為『愚癡』。 現在所說的『愚癡』，其教觀因緣的意義將在後面闡述。雖然名為『愚癡』，但其本性實則聰慧敏銳，因此可以通過教導因緣來開悟。 通過教觀過去世的無明（ignorance）、行（action）等，使他們瞭解往昔的因，從而遠離斷滅見（nihilism）。通過教觀未來世的生（birth）、老（aging）、死（death）等，使他們瞭解未來的果，從而遠離無果見（atheism）。 通過教觀現在的名色（name and form）等，使他們同時瞭解因和果。 問：之前在講處非處智力（knowledge of what is possible and impossible）以及業力（power of karma）時，已經教導了因果，現在又教導因緣來了解因果，這與之前有什麼區別？ 答：之前講處非處等，雖然也教導了因果，但人們只是隨順言語而生起信心，只是遠離了粗淺的邪見，內心並沒有真正見到法的本性，所以煩惱還會再生起。現在在這裡，通過教導觀察因緣，使他們自己能夠見到法，從而去除煩惱的根本。 對於執著于『我』（self）的人，教導他們分別界（elements）。依據《阿毗達摩》（Abhidharma），教導六界觀（six elements meditation），即地（earth）、水（water）、火（fire）、風（wind）、空（space）、識（consciousness）這六界。《涅槃經》（Nirvana Sutra）也是這樣說的。另外，《涅槃經》中說的十八界觀（eighteen elements meditation）也稱為分別界。 對於覺觀（thinking and pondering）過多的人，教導他們修習數息觀（mindfulness of breathing）。這些內容在前五度（five perfections）的章節中已經詳細分別闡述過了。 從『事』（phenomena）入『理』（principle），接下來用宿命通（knowledge of past lives）和天眼通（knowledge of future lives）來教導他們。宿命通可以教導他們觀察過去，使他們瞭解現在的法是從過去的因所生，其體性並非恒常。 天眼通可以教導他們觀察未來，使他們瞭解現在的法生起后不會斷絕，其體性並非斷滅。非恒常非斷滅，就稱為中道（Middle Way）。 問：之前在通往處非處道的過程中，對於愚癡的眾生教導他們觀察因緣，在觀察因緣時已經瞭解了過去的因，為什麼還需要再用宿命智力來教導他們觀察過去的因？在觀察因緣時也已經瞭解了未來的果，為什麼還需要再用天眼智力來教導他們觀察未來的果？ 答：宿命通和天眼通所教導的內容與因緣觀並沒有不同，只是眾生內心證入佛法必然有一個循序漸進的過程。之前教導因緣，只是直接瞭解過去未發生因果的事情，還不能夠將『事』與『理』結合起來進行推測。現在在這裡，是將『事』與『理』結合起來進行驗證，深淺程度不同，所以需要重新教導。 所教導的眾生，內心雖然已經證入真理，但仍然被止（samatha）所束縛，對於尚未究竟之處產生究竟的想法，所以才會這樣。
【English Translation】 English version 1. Those who are dull and ignorant, unable to distinguish anything like cattle and sheep, are called 'ignorance' (avidya). 2. Those who are intelligent but create false theories, confused about the correct causes and conditions and their results, are also called 'ignorance'. The 'ignorance' mentioned now, the meaning of its teaching and contemplation of causes and conditions, will be explained later. Although called 'ignorance', its nature is actually intelligent and sharp, so it can be enlightened by teaching causes and conditions. By teaching and contemplating past ignorance (avidya), actions (samskara), etc., they are made to understand the past causes, thereby abandoning the view of annihilation (nihilism). By teaching and contemplating future birth (jati), aging (jara), death (marana), etc., they are made to understand the future results, thereby abandoning the view of no result (atheism). By teaching and contemplating present name and form (nama-rupa), etc., they understand both cause and effect. Question: Previously, when explaining the knowledge of what is possible and impossible (sthana-asthana-jnana-bala) and the power of karma (karma-bala), the causes and effects were already taught. Now, teaching causes and conditions to understand causes and effects, what is the difference from before? Answer: Although the previous explanation of possible and impossible, etc., also taught causes and effects, people only developed faith according to the words, and only abandoned superficial wrong views. Their minds did not truly see the nature of the Dharma, so afflictions would still arise. Now, here, by teaching the contemplation of causes and conditions, they can see the Dharma themselves, thereby removing the root of afflictions. For those who are attached to 'self' (atman), teach them to differentiate the elements (dhatu). According to the Abhidharma, teach the contemplation of the six elements (sat-dhatu-avacara), which are earth (prthivi), water (ap), fire (tejas), wind (vayu), space (akasa), and consciousness (vijnana). The Nirvana Sutra also says this. Furthermore, the contemplation of the eighteen elements (astadasa-dhatu-avacara) mentioned in the Nirvana Sutra is also called differentiating the elements. For those who have too much thinking and pondering (vitarka-vicara), teach them to practice mindfulness of breathing (anapana-smrti). These contents have been explained in detail in the chapter on the five perfections (panca-paramita). From 'phenomena' (vastu) entering 'principle' (tattva), next use the knowledge of past lives (purva-nivasanusmrti-jnana) and the knowledge of future lives (cyuty-utpatti-jnana) to teach them. The knowledge of past lives can teach them to observe the past, so that they understand that the present Dharma arises from past causes, and its nature is not permanent. The knowledge of future lives can teach them to observe the future, so that they understand that the present Dharma arises and will not be cut off, and its nature is not annihilation. Neither permanent nor annihilation is called the Middle Way (madhyama-pratipada). Question: Previously, in the process of reaching the path of possible and impossible, for ignorant beings, teaching them to observe causes and conditions, and when observing causes and conditions, they already understood the past causes, why is it necessary to use the power of knowledge of past lives to teach them to observe the past causes again? When observing causes and conditions, they also understood the future results, why is it necessary to use the power of knowledge of future lives to teach them to observe the future results? Answer: What is taught by the knowledge of past lives and the knowledge of future lives is not different from the contemplation of causes and conditions, but beings' minds entering the Dharma inevitably have a gradual process. Previously teaching causes and conditions, it was only to directly understand the past events of causes and effects that had not yet occurred, and they were not able to combine 'phenomena' and 'principle' to speculate. Now, here, it is to combine 'phenomena' and 'principle' to verify, the depth is different, so it is necessary to teach again. The beings being taught, although their minds have already entered the truth, are still bound by cessation (samatha), and have the idea of ultimate in places that are not yet ultimate, so that is why.
起四種慢心。一不作作增上慢。二不得得增上慢。三不觸觸增上慢。四不證證增上慢。是故須以漏盡智力教除四慢終證漏盡。四慢何別。行有二門。一教二證。事中所行。依教修起名為教行。合理之契如名證。此二種行。各有始終。教行之始。造緣修起。名之為作。於此未作。自謂已作。名不作作增上慢。教行終成。名之為得。於此未得。自謂已得。名不得得增上慢。證行之始。法來現心為心覺知。名之為觸。於此未觸。自謂已觸。名不觸觸增上慢。證行之終。泯情會法。目之為證。於此未證。自謂已證。名不證證增上慢。破除初慢。令其實作。破除第二。令其實得。破除第三。令其實觸。破除第四。令其實證。實德成就。名證漏盡。如地持說。此八教授三處所攝。初五為一。未住心者。令繫念緣中。次二為一。已住心者。說得自義。正方便道漏盡涅槃。義利自己名為自義。合理正觀。與彼為因。趣向彼義名為自義。正方便道后一為一。未究竟者終令究竟。教化教授。辨之略爾。
次第八門。明其大小所說不同。不同有七。一體性不同。小乘所說妄心為體。彼說事識為力體故。大乘所說真心為體。八識真心為力體故。二智行不同。小乘法中。說佛十力十智為體。大乘法中。說佛十力用如實智以之為體。三心緣不
【現代漢語翻譯】 現代漢語譯本： 生起四種慢心：（1）未做而生起已做的增上慢（Bu zuo zuo zeng shang man）。（2）未得而生起已得的增上慢（Bu de de zeng shang man）。（3）未觸而生起已觸的增上慢（Bu chu chu zeng shang man）。（4）未證而生起已證的增上慢（Bu zheng zheng zeng shang man）。因此，必須用漏盡智力教導去除這四種慢心，最終才能證得漏盡（Lou jin）。 這四種慢心有什麼區別呢？修行有教（Jiao）和證（Zheng）兩個方面。在事相中所進行的修行，依教理而修起，稱為教行（Jiao xing）。與真理合理地契合，就稱為證。這兩種修行，各有開始和終結。教行的開始，是創造因緣修習發起，名為作（Zuo）。對於此未作，自己卻認為已經做了，名為不作作增上慢。教行最終完成，名為得（De）。對於此未得，自己卻認為已經得到了，名為不得得增上慢。證行的開始，是法顯現於心中，為心所覺知，名為觸（Chu）。對於此未觸，自己卻認為已經觸及了，名為不觸觸增上慢。證行的終結，是泯滅情識而與法相會，稱之為證。對於此未證，自己卻認為已經證得了，名為不證證增上慢。 破除第一種慢心，使他真正去做。破除第二種慢心，使他真正得到。破除第三種慢心，使他真正觸及。破除第四種慢心，使他真正證得。真實的功德成就，名為證漏盡。如《地持經》（Di chi jing）所說。這八種教授，被三種處所攝持。最初五種為一類，對於未安住於心的人，令其繫念于所緣境中。其次兩種為一類，對於已安住於心的人，說獲得自義（Zi yi）。正方便道（Zheng fang bian dao）、漏盡涅槃（Lou jin nie pan），義利歸於自己，名為自義。合理地進行正觀，以此為因，趣向于那個意義，名為自義。最後一種為一類，對於未究竟的人，最終令其究竟。教化教授，辨別大概如此。 次第八門，說明其大小所說不同。不同之處有七點：（1）體性不同。小乘（Xiao cheng）所說以妄心（Wang xin）為體，他們說事識（Shi shi）為力體。大乘（Da cheng）所說以真心（Zhen xin）為體，八識真心（Ba shi zhen xin）為力體。（2）智行不同。小乘法中，說佛的十力十智（Shi li shi zhi）為體。大乘法中，說佛的十力用如實智（Ru shi zhi）作為體。（3）心緣不
【English Translation】 English version: Four kinds of arrogance arise: (1) The arrogance of 'not doing, yet thinking I have done' (Bu zuo zuo zeng shang man). (2) The arrogance of 'not attaining, yet thinking I have attained' (Bu de de zeng shang man). (3) The arrogance of 'not touching, yet thinking I have touched' (Bu chu chu zeng shang man). (4) The arrogance of 'not realizing, yet thinking I have realized' (Bu zheng zheng zeng shang man). Therefore, one must use the power of wisdom that ends outflows to teach and remove these four kinds of arrogance, and ultimately realize the ending of outflows (Lou jin). What is the difference between these four kinds of arrogance? There are two aspects to practice: teaching (Jiao) and realization (Zheng). Practice performed in phenomena, based on teachings, is called 'teaching practice' (Jiao xing). Harmonious alignment with truth is called 'realization'. These two kinds of practice each have a beginning and an end. The beginning of teaching practice is creating conditions to cultivate and initiate, called 'doing' (Zuo). Regarding this 'not doing', one thinks one has already done it, which is called the arrogance of 'not doing, yet thinking I have done'. The final completion of teaching practice is called 'attaining' (De). Regarding this 'not attaining', one thinks one has already attained it, which is called the arrogance of 'not attaining, yet thinking I have attained'. The beginning of realization practice is the Dharma appearing in the mind, being cognized by the mind, called 'touching' (Chu). Regarding this 'not touching', one thinks one has already touched it, which is called the arrogance of 'not touching, yet thinking I have touched'. The end of realization practice is extinguishing emotional consciousness and uniting with the Dharma, called 'realizing'. Regarding this 'not realizing', one thinks one has already realized it, which is called the arrogance of 'not realizing, yet thinking I have realized'. Eliminate the first kind of arrogance, so that one truly does. Eliminate the second kind of arrogance, so that one truly attains. Eliminate the third kind of arrogance, so that one truly touches. Eliminate the fourth kind of arrogance, so that one truly realizes. The accomplishment of true merit is called realizing the ending of outflows. As stated in the Bodhisattva-bhumi Sutra (Di chi jing). These eight instructions are encompassed by three locations. The first five are one category; for those whose minds are not yet settled, they are instructed to focus their minds on the object of contemplation. The next two are one category; for those whose minds are already settled, they are taught to attain self-benefit (Zi yi). The right skillful path (Zheng fang bian dao), the ending of outflows and Nirvana (Lou jin nie pan), the benefit and advantage belonging to oneself is called self-benefit. Rightly engaging in correct contemplation, using this as a cause, moving towards that meaning is called self-benefit. The last one is one category; for those who are not yet ultimate, they are ultimately led to be ultimate. Teaching and instruction, distinguishing them is roughly like this. The eight gates in sequence explain the differences in what is said in the Greater and Lesser Vehicles. There are seven differences: (1) The nature of the substance is different. The Lesser Vehicle (Xiao cheng) says that the deluded mind (Wang xin) is the substance; they say that the consciousness of phenomena (Shi shi) is the substance of power. The Greater Vehicle (Da cheng) says that the true mind (Zhen xin) is the substance; the eight consciousnesses and true mind (Ba shi zhen xin) are the substance of power. (2) The wisdom and practice are different. In the Lesser Vehicle Dharma, the Buddha's ten powers and ten wisdoms (Shi li shi zhi) are said to be the substance. In the Greater Vehicle Dharma, the Buddha's ten powers use true and real wisdom (Ru shi zhi) as the substance. (3) The mental object is not
同。小乘法中。說佛十力於法攀緣分別而知。大乘法中。說佛十力於法無緣而能普知。如鏡照物都無緣念。諸德齊爾。何故而然。小乘所說。心外有法。法外有心。心法別體。以別體故。向外取境。智于緣中。攀緣覺了。名之為力。故有緣念。大乘所說。心外無法。法外無心。心法同體。以同體故。不須向外攀緣取法。一切諸緣悉智中現名為力。如世萬像鏡中而現故無緣念。四知法不同。小乘法中。說佛十力但能了知陰界諸入十二因緣四真諦等。不論余義。大乘法中。說佛十力窮知一切乃至甚深如來藏性悉能了知。五多少不同。小乘法中。宣說十力。不多不少。大乘法中。隨化眾生。說佛十力。理實佛力無量無邊。故彼鴦掘魔羅經言。說佛十種力。是則聲聞乘。斯非摩訶衍。大乘無量力故佛不思議。問曰。佛力實有無量。以何義故隨化眾生但說十種。龍樹釋言。以此十種度生具足。云何具足。初之二種教化力足后之八種教授力足。如前具辨。六常無常異。小乘法中。說佛十力體性無常終歸磨滅趣入無餘。大乘法中。說佛十力用有興廢體真常住無為不變。七得度不同。小乘法中。說佛十力菩提樹下成佛時得。大乘法中。說佛十力種性已上隨分得之至佛乃滿。故地持中宣說。菩薩成就如來十力種性名力種性。問曰。于彼三
【現代漢語翻譯】 現代漢語譯本 同。在小乘佛法中，認為佛陀的十力（Tathāgatabaladaśabala，如來所具有的十種力量）是通過對法的攀緣和分別來認識的。而在大乘佛法中，認為佛陀的十力是對法無所攀緣而能普遍知曉的，就像鏡子照物一樣，沒有任何緣念。這些功德是一致的，為什麼會有這樣的差別呢？ 小乘認為，心外有法，法外有心，心和法是不同的實體。因為是不同的實體，所以需要向外去獲取境界，智慧在因緣之中，通過攀緣來覺了，這被稱為『力』，因此有緣念。 大乘認為，心外無法，法外無心，心和法是同一本體。因為是同一本體，所以不需要向外攀緣去獲取法，一切諸緣都在智慧中顯現，這被稱為『力』，就像世間萬象在鏡中顯現一樣，所以沒有緣念。 四、知法不同。在小乘佛法中，認為佛陀的十力只能了知陰、界、諸入、十二因緣、四真諦等，不涉及其他的意義。在大乘佛法中，認為佛陀的十力能夠窮盡地知曉一切，乃至甚深的如來藏性（Tathāgatagarbha），都能夠了知。 五、多少不同。在小乘佛法中，宣說十力，不多也不少。在大乘佛法中，隨著教化眾生的需要，宣說佛陀的十力，但實際上佛陀的力量是無量無邊的。所以《鴦掘魔羅經》（Aṅgulimālīya Sūtra）中說，宣說佛陀的十種力量，這是聲聞乘（Śrāvakayāna）的教義，而不是摩訶衍（Mahāyāna，大乘），因為大乘有無量的力量，所以佛陀的力量是不可思議的。 問：佛陀的力量實際上有無量，為什麼隨著教化眾生的需要只說十種呢？龍樹（Nāgārjuna）解釋說，因為這十種力量度化眾生已經足夠完備了。如何完備呢？最初的兩種是教化眾生的力量，後面的八種是教授弟子的力量，如前面已經詳細辨析過的。 六、常與無常的差異。在小乘佛法中，認為佛陀十力的體性是無常的，最終會磨滅，趨向于無餘涅槃（nirvāṇa）。在大乘佛法中，認為佛陀十力的作用有興衰，但本體是真常住的，是無為不變的。 七、獲得的時間不同。在小乘佛法中，認為佛陀的十力是在菩提樹下成佛時獲得的。在大乘佛法中，認為佛陀的十力在種性（gotra）位以上就隨分獲得了，直到成佛時才圓滿。所以在《地持經》（Bodhisattvabhūmi）中宣說，菩薩成就如來十力種性，稱為力種性。 問：在《地持經》的三
【English Translation】 English version Same question. In the Śrāvakayāna (lesser vehicle), it is said that the ten powers of the Buddha (Tathāgatabaladaśabala, the ten powers of the Tathāgata) are known through clinging and discriminating dharmas. In the Mahāyāna (greater vehicle), it is said that the ten powers of the Buddha are universally known without clinging to dharmas, just like a mirror reflecting objects without any conceptualization. These virtues are consistent, so why is there such a difference? The Śrāvakayāna believes that there are dharmas outside the mind and a mind outside the dharmas, and that the mind and dharmas are separate entities. Because they are separate entities, it is necessary to reach outward to grasp objects. Wisdom, within the conditions, realizes through clinging, and this is called 'power,' thus there is conceptualization. The Mahāyāna believes that there are no dharmas outside the mind and no mind outside the dharmas, and that the mind and dharmas are the same entity. Because they are the same entity, there is no need to reach outward to grasp dharmas. All conditions appear within wisdom, and this is called 'power,' just like the myriad phenomena of the world appear in a mirror, so there is no conceptualization. Four, different knowledge of dharmas. In the Śrāvakayāna, it is said that the ten powers of the Buddha can only know the skandhas (aggregates), dhātus (realms), āyatanas (sense bases), the twelve links of dependent origination, the four noble truths, etc., and do not involve other meanings. In the Mahāyāna, it is said that the ten powers of the Buddha can exhaustively know everything, even the profound Tathāgatagarbha (Buddha-nature), and can know it completely. Five, different quantity. In the Śrāvakayāna, the ten powers are proclaimed, neither more nor less. In the Mahāyāna, the ten powers of the Buddha are proclaimed according to the needs of teaching sentient beings, but in reality, the Buddha's power is immeasurable and boundless. Therefore, the Aṅgulimālīya Sūtra says that proclaiming the ten powers of the Buddha is the teaching of the Śrāvakayāna, not the Mahāyāna, because the Mahāyāna has immeasurable power, so the Buddha's power is inconceivable. Question: The Buddha's power is actually immeasurable, so why are only ten kinds spoken of according to the needs of teaching sentient beings? Nāgārjuna explained that these ten powers are sufficient to liberate sentient beings. How are they sufficient? The first two are the powers to teach sentient beings, and the last eight are the powers to instruct disciples, as has been analyzed in detail earlier. Six, the difference between permanence and impermanence. In the Śrāvakayāna, it is believed that the nature of the Buddha's ten powers is impermanent, and will eventually perish, tending towards nirvana without remainder. In the Mahāyāna, it is believed that the function of the Buddha's ten powers has rise and fall, but the essence is truly permanent, unconditioned, and unchanging. Seven, different times of attainment. In the Śrāvakayāna, it is believed that the Buddha's ten powers are obtained when the Buddha attains enlightenment under the Bodhi tree. In the Mahāyāna, it is believed that the Buddha's ten powers are obtained in part from the gotra (lineage) stage onwards, and are only perfected when the Buddha attains Buddhahood. Therefore, in the Bodhisattvabhūmi, it is proclaimed that the Bodhisattva achieves the Tathāgata's ten power lineage, which is called the power lineage. Question: In the three
藏教中宣說十力是佛功德餘人未得。何以說之。龍樹釋言。為增聲聞菩薩信故。又欲令彼生愿求故。復欲使彼起于唸佛三昧心故。並欲令彼外道伏故。如是非一。問曰。於此十力之中何者最勝。人說種種。如龍樹辨。或有說言。初力最勝。攝十力故。或有說言。漏盡力勝。至涅槃故。有言。十力各于自事為最殊勝。知處非處。初力為勝。乃至漏盡第十力勝。如是一切。有言。十力皆以無礙解脫為本。並皆增上無有優劣。十力如是。
十八不共法義六門分別(列名辨相一 辨定是非二 體性三 就處分別四 三業分別五 四緣分別六)
就初門中先總釋名。次別後解。十八不共。如大品說。如來功德不與他同。名不共法。通而論之。一切功德。悉名不共。故地持中說百四十不共之法。今據一門且論十八。名字是何。三分數之。初六一分。一身無失。二口無失。三意無失。亦名念無失。四無異想。五無不定心。六無不知已舍。次六一分。欲無減。二精進無減。三念無減。四智慧無減。五解脫無減。六解脫知見無減。后六一分。一身業隨慧行。二口業隨慧行。三意業隨慧行。四知過去無礙。五知現在無礙。六知未來無礙。以此通前合為十八。初身口意無失者。如來三業。離過純凈。故無過失。何因緣故得此無失
【現代漢語翻譯】 現代漢語譯本：藏傳佛教中宣稱十力（佛的十種力量）是佛的功德，其他人無法獲得。為什麼要這樣說呢？龍樹菩薩解釋說，這是爲了增長聲聞（聽聞佛法而證悟的弟子）和菩薩的信心，也是爲了讓他們生起希求佛果的願望，進一步讓他們生起唸佛三昧（專注唸佛的禪定）之心，並且爲了降伏外道（不信佛教的修行者）。原因不止這些。 有人問：在這十力之中，哪一種最殊勝？人們對此有各種說法。正如龍樹菩薩所辨析的，有人說，第一力（知是處非處智力）最殊勝，因為它統攝了所有十力。也有人說，漏盡力（漏盡智力）最殊勝，因為它能達到涅槃（解脫）。還有人說，十力各自在自己的作用上最為殊勝——知是處非處智力是第一力中最殊勝的，乃至漏盡智力是第十力中最殊勝的。所有這些說法都有。 還有人說，十力都以無礙解脫（沒有阻礙的解脫）為根本，並且都不斷增上，沒有優劣之分。十力就是這樣。
十八不共法（佛獨有的十八種功德）的意義，從六個方面來分別：（一）列出名稱辨別相狀，（二）辨別確定是非，（三）體性，（四）就處分別，（五）三業分別，（六）四緣分別。
在第一個方面中，先總的解釋名稱，然後分別解釋。十八不共法，如《大品般若經》所說，如來的功德不與其他人相同，所以稱為不共法。從廣義上來說，一切功德都可以稱為不共法。所以《瑜伽師地論·攝事品》中說了百四十不共之法。現在根據一個方面，暫且討論十八不共法。它們的名字是什麼？分為三組來計數。前六種為一組：（一）身無失，（二）口無失，（三）意無失，也稱爲念無失，（四）無異想，（五）無不定心，（六）無不知已舍。中間六種為一組：（一）欲無減，（二）精進無減，（三）念無減，（四）智慧無減，（五）解脫無減，（六）解脫知見無減。后六種為一組：（一）身業隨智慧行，（二）口業隨智慧行，（三）意業隨智慧行，（四）知過去無礙，（五）知現在無礙，（六）知未來無礙。把這些加起來，總共是十八種。 最初的身口意無失，是指如來的身語意三業，遠離過失，純凈無染，所以沒有過失。因為什麼因緣才能得到這種無失呢？
【English Translation】 English version: In Tibetan Buddhism, it is proclaimed that the Ten Powers (the ten powers of a Buddha) are the merits of the Buddha, unattainable by others. Why is this said? Nāgārjuna (a famous Buddhist philosopher) explains that it is to increase the faith of the Śrāvakas (disciples who attain enlightenment by hearing the teachings) and Bodhisattvas (beings who aspire to Buddhahood), and also to make them generate the desire to seek Buddhahood, further to make them generate the mind of Samadhi (a state of meditative concentration) on Buddha-recitation, and also to subdue the heretics (non-Buddhist practitioners). The reasons are not limited to these. Someone asks: Among these Ten Powers, which one is the most supreme? People have various opinions on this. As Nāgārjuna analyzes, some say that the first power (the power of knowing what is possible and impossible) is the most supreme, because it encompasses all Ten Powers. Others say that the power of the exhaustion of outflows (the power of knowing the extinction of defilements) is the most supreme, because it leads to Nirvana (liberation). Still others say that each of the Ten Powers is the most supreme in its own function—the power of knowing what is possible and impossible is the most supreme among the first power, and so on, until the power of the exhaustion of outflows is the most supreme among the tenth power. All these statements exist. Still others say that all Ten Powers are based on unobstructed liberation (liberation without hindrance), and all are constantly increasing, without any superiority or inferiority. Such are the Ten Powers.
The meaning of the Eighteen Unshared Dharmas (the eighteen unique qualities of a Buddha) is distinguished from six aspects: (1) Listing the names and distinguishing the characteristics, (2) Distinguishing and determining right and wrong, (3) Essence, (4) Distinguishing based on location, (5) Distinguishing based on the three karmas, (6) Distinguishing based on the four conditions.
In the first aspect, first explain the names generally, and then explain them separately. The Eighteen Unshared Dharmas, as stated in the Mahāprajñāpāramitā Sutra, the merits of the Tathāgata (another name for the Buddha) are not shared with others, so they are called Unshared Dharmas. Generally speaking, all merits can be called Unshared Dharmas. Therefore, the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) mentions one hundred and forty Unshared Dharmas. Now, based on one aspect, let's temporarily discuss the Eighteen Unshared Dharmas. What are their names? They are counted in three groups. The first six form a group: (1) No fault in bodily conduct, (2) No fault in verbal conduct, (3) No fault in mental conduct, also called no fault in mindfulness, (4) No discrimination, (5) No unsteadiness of mind, (6) No relinquishing without knowledge. The middle six form a group: (1) No decrease in desire, (2) No decrease in effort, (3) No decrease in mindfulness, (4) No decrease in wisdom, (5) No decrease in liberation, (6) No decrease in the knowledge and vision of liberation. The last six form a group: (1) Bodily karma follows wisdom, (2) Verbal karma follows wisdom, (3) Mental karma follows wisdom, (4) Unobstructed knowledge of the past, (5) Unobstructed knowledge of the present, (6) Unobstructed knowledge of the future. Adding these together, there are a total of eighteen. The initial no fault in bodily, verbal, and mental conduct refers to the Tathāgata's three karmas of body, speech, and mind, being free from faults, purely immaculate, so there are no faults. By what causes and conditions can one attain this no fault?
。有四種義。一無習離過諸惡盡故。二常守念慧對治堅故。三修戒定慧對治具故。四住第一義對治染故得此無失。無異想者。佛住等心。于諸眾生。常行舍心。無怨親想。名無異想。何緣能爾。佛無量劫。于諸眾生常修平等一子想。故見無我人。離怨親故。見法空寂。無彼此故。見諸眾生同一佛性法身故。無不定心者。佛常一心無有散動。名無不定。問曰。定者從未來禪乃至滅定。若佛常定。云何能得為人說法具四威儀。龍樹釋云。欲界有定。佛出諸禪入欲界定。故能起說現四威儀。又佛住于實相定中。妄想永滅。故無不定。三昧法力。無所不為。故能起說。現四威儀。無不知已舍者。分別有二。一自行門。二化他門。自行門中分別有二。第一約對三受分別。如龍樹說。餘人鈍根多覺苦樂。知樂生貪。知苦生瞋。心生厭離。于不苦樂。不能覺知。行於舍心。為癡使使。佛於三受咸皆覺知。知已厭離。無有不知偏行舍心為癡使使故。佛無有不知已舍第二約就止舉舍等三門分別。如來善修七覺分故。心沈則舉。心掉則止。離於二邊方始行舍。非是不知望直行舍。化他門中分別亦二。一就四無量化心分別。如來善知無樂眾生。慈悲應與之。有苦眾生。悲應拔之。得法眾生。喜應慶之。知其究竟得解脫者。方始行舍。非是不知
【現代漢語翻譯】 現代漢語譯本：有四種含義。（一）因為沒有習氣，遠離過失，各種罪惡都已滅盡。（二）因為常常守護正念和智慧，對治煩惱非常堅定。（三）因為修習戒、定、慧，對治煩惱的方法完備。（四）因為安住于第一義諦，對治染污，所以得到這種沒有缺失的狀態。『無異想』(wú yì xiǎng)：佛陀安住于平等心，對於一切眾生，常常行舍心，沒有怨恨和親近的分別，這叫做『無異想』。為什麼能夠這樣呢？佛陀在無量劫中，對於一切眾生常常修習平等如一子的想法，所以見到沒有我、人（ātman, person），遠離怨恨和親近的分別。因為見到諸法空寂，沒有彼此的分別。因為見到一切眾生都具有相同的佛性法身，所以沒有分別。 『無不定心』(wú bù dìng xīn)：佛陀常常一心不亂，沒有散亂動搖，這叫做『無不定』。有人問：『定』(samādhi)是指從未來禪定(anāgata-dhyāna)乃至滅盡定(nirodha-samāpatti)。如果佛陀常常處於禪定之中，怎麼能夠為人說法，具足四種威儀呢？龍樹(Nāgārjuna)解釋說：欲界(kāmadhātu)也有禪定。佛陀從諸禪定中出來，進入欲界定，所以能夠起身說法，顯現四種威儀。而且佛陀安住于實相定中，妄想永遠滅除，所以沒有不定。三昧(samādhi)的法力，無所不能，所以能夠起身說法，顯現四種威儀。『無不知已舍者』(wú bù zhī yǐ shě zhě)：可以分為兩種情況，一是自行門，二是化他門。在自行門中，又可以分為兩種情況。第一種是根據對三種感受的分別。如龍樹所說，其他人根器遲鈍，大多隻能感覺到痛苦和快樂。知道快樂就產生貪愛，知道痛苦就產生嗔恨，心中產生厭惡和遠離。對於不苦不樂的感受，不能覺察，在舍心方面，被愚癡所驅使。佛陀對於三種感受都能夠覺察，覺察之後就厭離，不會因為不知而偏行舍心，被愚癡所驅使，所以佛陀沒有不知而舍的情況。第二種是根據止、舉、舍等三種方法的分別。如來善於修習七覺支(sapta bojjhaṅgā)，心中昏沉就用舉的方法，心中掉舉就用止的方法，離開兩種極端才開始行舍，不是在不知的情況下盲目地行舍。在化他門中，也可以分為兩種情況。一是根據四無量心(catasro apramāṇāḥ)的教化來分別。如來善於瞭解沒有快樂的眾生，應該用慈悲心給予他們快樂；對於有痛苦的眾生，應該用悲心拔除他們的痛苦；對於得到佛法的眾生，應該用喜心慶賀他們；知道他們最終能夠得到解脫，才開始行舍。不是在不知的情況下就捨棄他們。
【English Translation】 English version: There are four meanings. (1) Because there are no habitual tendencies, faults are abandoned, and all evils are extinguished. (2) Because one constantly guards mindfulness and wisdom, the remedies against afflictions are firm. (3) Because one cultivates morality, concentration, and wisdom, the methods for counteracting afflictions are complete. (4) Because one abides in the ultimate truth, counteracting defilements, one attains this state without loss. 'Without different thoughts' (wú yì xiǎng): The Buddha abides in equanimity, constantly practicing the mind of equanimity towards all beings, without discrimination between enemies and loved ones. This is called 'without different thoughts.' Why is this possible? The Buddha, in immeasurable kalpas, has constantly cultivated the thought of treating all beings as equal, like one's own child. Therefore, seeing no self or person (ātman, person), one is free from the distinction between enemies and loved ones. Because one sees that all dharmas are empty and still, there is no distinction between this and that. Because one sees that all beings share the same Buddha-nature and Dharma-body, there is no discrimination. 'Without an unfixed mind' (wú bù dìng xīn): The Buddha is always of one mind, without distraction or agitation. This is called 'without unfixedness.' Someone asks: 'Concentration' (samādhi) refers to everything from future dhyana (anāgata-dhyāna) to the cessation of feeling and perception (nirodha-samāpatti). If the Buddha is always in concentration, how can he preach the Dharma to people and possess the four dignities? Nāgārjuna explains: There is also concentration in the desire realm (kāmadhātu). The Buddha emerges from various concentrations and enters the concentration of the desire realm, so he can rise to preach and manifest the four dignities. Moreover, the Buddha abides in the concentration of the true nature of reality, and delusional thoughts are forever extinguished, so there is no unfixedness. The power of samādhi is all-encompassing, so he can rise to preach and manifest the four dignities. 'Without abandoning after not knowing' (wú bù zhī yǐ shě zhě): This can be divided into two aspects: self-practice and the practice of transforming others. In self-practice, there are two aspects. The first is based on the distinction between the three feelings. As Nāgārjuna says, other people have dull faculties and mostly perceive only suffering and pleasure. Knowing pleasure, they generate greed; knowing suffering, they generate anger; and they develop aversion and detachment in their minds. They are unable to perceive the feeling of neither-pleasure-nor-suffering, and in terms of equanimity, they are driven by ignorance. The Buddha is aware of all three feelings, and after being aware, he becomes detached. He does not blindly practice equanimity out of ignorance, so the Buddha does not abandon after not knowing. The second is based on the distinction between stopping, lifting, and equanimity. The Tathagata is skilled in cultivating the seven factors of enlightenment (sapta bojjhaṅgā). When the mind is sinking, he uses the method of lifting; when the mind is agitated, he uses the method of stopping. He begins to practice equanimity only after leaving the two extremes, not blindly practicing equanimity without knowing. In the practice of transforming others, there are also two aspects. One is based on the transformation of the four immeasurables (catasro apramāṇāḥ). The Tathagata is skilled in understanding beings who have no happiness and should give them happiness with loving-kindness; for beings who have suffering, he should remove their suffering with compassion; for beings who have attained the Dharma, he should rejoice with them with joy; and he begins to practice equanimity only when he knows that they can ultimately attain liberation. He does not abandon them without knowing.
望直行舍。二約身口化行分別。如來有時身口息化。入于禪定。一月二月。餘人生疑。如來出世。為化眾生。豈可不知我等須化而舍入定。佛言。我知種種因緣。故入禪定。非是不知。而舍入定。知何因緣須舍入定釋有三種。一世人常見心生厭倦。不增渴仰。欲令渴仰故舍入定。二欲令人依說修行故舍入定。三欲以法付囑弟子令其宣說故舍入定。具此多義故。佛無有不知已舍。欲無減者。佛德雖滿。而於諸法常欲不息。名欲無減。問曰。經說佛斷一切善法中欲。云何而言佛欲無減。論言。佛斷善法欲者。欲有二種。一未得欲。二者已得求增長欲。佛德滿故斷此二欲。今不共中欲無減者。佛德雖滿。以久習故樂欲無減。又知善法有大利故。樂欲不減。如轉輪王所有馬寶。雖到至處去心不止至死不已。又亦如彼劫盡之火雖無所燒火熱不息。又如來白善雖滿所化未盡。故欲無減。問曰。所化眾生未盡。如來何故舍入涅槃。論言。眾生有其二種。一現度佛已度竟。二者后度佛當度之。由今未度故入涅槃。精進無減者。龍樹釋言。如欲中說。欲與精進其義相似。問曰。若欲與精進同。今不共中何須別說。解有三異。一始終異欲為初行。是欲增長說為精進。樂欲之始。如渴須水。精進之終。如集灌綆方便求水。二滿外異欲在內心。
【現代漢語翻譯】 現代漢語譯本： 希望（佛陀）直接行走離開（住所）。第二點是關於約束身口意，以及教化行為的分別。如來有時會通過身、口、意停止活動來進行教化，進入禪定，持續一個月或兩個月。其他人會產生疑問：如來出世，是爲了教化眾生，怎麼會不知道我們需要教化，而捨棄我們進入禪定呢？佛陀說：『我知道種種因緣，所以進入禪定，不是不知道你們需要教化而捨棄你們進入禪定。』 知道什麼因緣需要捨棄（教化）進入禪定呢？有三種解釋：第一，世人常見（佛陀），心中產生厭倦，不增加渴求仰慕之心，爲了讓他們產生渴求仰慕之心，所以捨棄（教化）進入禪定。第二，爲了讓人依照（佛陀）所說修行，所以捨棄（教化）進入禪定。第三，爲了將佛法付囑給弟子，讓他們宣說，所以捨棄（教化）進入禪定。具備這些多重意義，所以佛陀不是在不知道的情況下捨棄（教化）。 『慾望』沒有減少，指的是佛陀的功德雖然圓滿，但對於各種佛法，常常追求不停止，這叫做『慾望』沒有減少。有人問：經典上說佛陀斷除了一切善法中的『慾望』，為什麼又說佛陀的『慾望』沒有減少呢？論中說：佛陀斷除善法中的『慾望』，『慾望』有兩種，一種是未得到（善法）的『慾望』，另一種是已經得到（善法）而求增長的『慾望』。佛陀的功德已經圓滿，所以斷除了這兩種『慾望』。現在說的不共法中的『慾望』沒有減少，指的是佛陀的功德雖然圓滿，但因為長久以來的習慣，喜好（佛法）的『慾望』沒有減少。而且知道善法有大利益，所以喜好（佛法）的『慾望』不會減少。如同轉輪王擁有的馬寶（象徵著迅速和力量），雖然到達了目的地，但奔跑的心不會停止，直到死亡。又如同劫盡之火（世界末日的火焰），雖然沒有什麼可以燃燒，但火焰的熱度不會停止。又如來（佛陀）的善行雖然圓滿，但所要教化的眾生還沒有窮盡，所以『慾望』不會減少。 有人問：所要教化的眾生還沒有窮盡，如來為什麼捨棄（教化）進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）呢？論中說：眾生有兩種，一種是現在被佛陀度化，已經度化完畢的；另一種是將來被佛陀度化，佛陀將要度化的。因為現在還有未被度化的眾生，所以（佛陀）進入涅槃。『精進』沒有減少，龍樹（Nagarjuna，佛教哲學家）解釋說：如同『慾望』中所說的，『慾望』和『精進』的意義相似。 有人問：如果『慾望』和『精進』相同，為什麼在不共法中需要分別說明呢？解釋有三種不同：第一，起始和終結不同，『慾望』是最初的行為，『慾望』增長就稱為『精進』。喜好（佛法）的開始，如同口渴需要水；『精進』的終結，如同聚集水桶、水繩，方便地取水。第二，圓滿的對象不同，『慾望』在於內心。
【English Translation】 English version: Hoping (the Buddha) would directly walk away (from his dwelling). The second point concerns the distinction between restraining body, speech, and mind, and transforming conduct. Sometimes the Tathagata (another name for the Buddha) teaches through the cessation of bodily, verbal, and mental activities, entering into meditation for a month or two. Others may doubt: 'The Tathagata appears in the world to teach sentient beings, how can he not know that we need to be taught and abandon us to enter meditation?' The Buddha said, 'I know the various causes and conditions, therefore I enter meditation, not because I do not know that you need to be taught and abandon you to enter meditation.' Knowing what causes and conditions necessitate abandoning (teaching) to enter meditation? There are three explanations: First, people often see (the Buddha) and become weary in their hearts, not increasing their thirst for admiration. To make them generate a thirst for admiration, he abandons (teaching) to enter meditation. Second, to encourage people to practice according to what (the Buddha) has said, he abandons (teaching) to enter meditation. Third, to entrust the Dharma (Buddhist teachings) to his disciples and have them proclaim it, he abandons (teaching) to enter meditation. Possessing these multiple meanings, the Buddha does not abandon (teaching) unknowingly. The 'desire' does not diminish, referring to the fact that although the Buddha's merits are complete, he constantly seeks various Dharmas without ceasing, this is called 'desire' not diminishing. Someone asks: The scriptures say that the Buddha has cut off all 'desire' in good Dharmas, how can it be said that the Buddha's 'desire' does not diminish? The treatise says: The Buddha cuts off 'desire' in good Dharmas, 'desire' is of two kinds, one is the 'desire' for what has not been obtained (good Dharma), and the other is the 'desire' for seeking growth of what has already been obtained (good Dharma). The Buddha's merits are complete, so he cuts off these two kinds of 'desire'. The 'desire' that does not diminish in the unshared Dharmas refers to the fact that although the Buddha's merits are complete, due to long-standing habit, the 'desire' for liking (the Dharma) does not diminish. Moreover, knowing that good Dharma has great benefits, the 'desire' for liking (the Dharma) will not diminish. It is like the treasure of a wheel-turning king's horse (Chakravartin, a universal monarch in Buddhist cosmology, the horse symbolizes speed and power), although it has reached its destination, its heart of running will not stop until death. It is also like the fire at the end of a kalpa (aeon, a cosmic period of time), although there is nothing to burn, the heat of the fire will not stop. Furthermore, although the Tathagata's (another name for the Buddha) good deeds are complete, the sentient beings to be taught have not been exhausted, so 'desire' will not diminish. Someone asks: The sentient beings to be taught have not been exhausted, why does the Tathagata abandon (teaching) to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death)? The treatise says: There are two kinds of sentient beings, one is those who are currently being liberated by the Buddha and have already been liberated; the other is those who will be liberated by the Buddha in the future, whom the Buddha will liberate. Because there are still sentient beings who have not been liberated, (the Buddha) enters Nirvana. 'Diligence' does not diminish, Nagarjuna (Nagarjuna, a Buddhist philosopher) explains: As said in 'desire', the meaning of 'desire' and 'diligence' are similar. Someone asks: If 'desire' and 'diligence' are the same, why is it necessary to explain them separately in the unshared Dharmas? There are three different explanations: First, the beginning and the end are different, 'desire' is the initial action, the growth of 'desire' is called 'diligence'. The beginning of liking (the Dharma) is like thirst needing water; the end of 'diligence' is like gathering buckets and ropes to conveniently fetch water. Second, the object of completion is different, 'desire' is in the heart.
精進在外。造修在緣名為外矣。三通局異欲唯在意。精進之行。遍通三業。有是不同。故須別說。念無減者。於三世法。持念不共。名念無減。問曰。向前意無失者。經中亦名爲念無失。與此何別。論自釋言。前念無失離於錯誤。今念無減。離於減少。又念無失。于彼威儀所作事中。無錯無失。念無減者。于諸禪定神通憶念去來現在一切法中。通達無減。問曰。聲聞亦有四念牢固不失。何故偏說念無減失為佛不共。龍樹釋言。二乘之人。雖有四念牢固不失。而猶減失不能盡達三世之事。故於過去極遠能知八萬劫事已外不知。未來亦然。佛則盡知。又于見道十六心中。聲聞不能唸唸具。知佛於此等生住滅時。唸唸悉知。故說不共。慧無減者。諸佛如來得一切智。於一切法善分別知。故慧無減。問曰。何緣得此無減。論自釋言。以久習故。又從多佛廣受持故。復以無量功德助故智慧無減。解脫無減者。佛具心慧二種解脫。亦具有為無為解脫。又具法界無量無邊諸解脫門。名解脫無減。解脫知見無減者。佛於一切諸佛解脫中。知見了了。無有闇障。名為解脫知見無減。問曰。直爾說知。便是何勞說見。龍樹釋言。為明如來於所知事深知牢固。故說知見。如兩重繩縛物則牢。此亦如是。又復如彼小乘法中。但說其知。攝慧不盡
【現代漢語翻譯】 現代漢語譯本 精進在於外在的事物。建造和修行依賴於因緣，這被稱為『外』。身、口、意三業的貫通，關鍵在於意念的專注。精進行為遍及身、口、意三業，因為存在這些不同，所以需要分別說明。『念無減』指的是對於過去、現在、未來三世的法，保持憶念而不減少。有人問：前面說的『意無失』，經中也稱為『念無失』，這和『念無減』有什麼區別？《大智度論》自己解釋說：前面的『念無失』是遠離錯誤，現在的『念無減』是遠離減少。而且，『念無失』是在威儀和所做的事情中，沒有錯誤和缺失；『念無減』是在各種禪定、神通中，憶念過去、現在、未來一切法時，通達無礙，沒有減少。有人問：聲聞乘（Śrāvakayāna）的修行者也有四念處（catu-smṛtyupasthāna）的修習，能夠牢固不失，為什麼偏偏說『念無減失』是佛（Buddha）的不共功德？龍樹（Nāgārjuna）解釋說：二乘（Śrāvakayāna and Pratyekabuddhayāna）之人，雖然有四念處能夠牢固不失，但仍然會有減少和缺失，不能完全通達三世的事情。因此，對於極其遙遠的過去，只能知道八萬劫（kalpa）的事情，再往外就不知道了，未來也是如此。而佛則完全知曉。而且，在見道（darśanamārga）的十六心中，聲聞不能唸唸都清楚地知道，而佛對於這些生、住、滅的時刻，唸唸都完全知曉，所以說是佛的不共功德。『慧無減』指的是諸佛如來（Tathāgata）獲得一切智（sarvajñāna），對於一切法都能夠善巧地分別和了知，所以智慧沒有減少。有人問：因為什麼原因能夠獲得這種沒有減少的智慧？《大智度論》自己解釋說：因為長久地修習，又從許多佛那裡廣泛地接受和保持，再加上無量功德的幫助，所以智慧沒有減少。『解脫無減』指的是佛具有心解脫（citta-vimutti）和慧解脫（prajñā-vimutti）兩種解脫，也具有有為解脫（saṃskṛta-vimokṣa）和無為解脫（asaṃskṛta-vimokṣa），還具有法界（dharmadhātu）無量無邊的各種解脫門（vimokṣa-mukha），這被稱為『解脫無減』。『解脫知見無減』指的是佛對於一切諸佛的解脫，知見明瞭，沒有黑暗和障礙，這被稱為『解脫知見無減』。有人問：直接說『知』就可以了，為什麼還要說『見』呢？龍樹解釋說：爲了說明如來對於所知的事情，能夠深刻而牢固地瞭解，所以說『知見』，就像用兩重繩子捆綁東西就會很牢固一樣，這裡也是如此。而且，就像小乘法（Hīnayāna）中，只是說『知』，沒有完全包含智慧（prajñā）。
【English Translation】 English version Proficiency lies in external matters. Construction and cultivation depend on conditions, which are called 'external'. The key to the thoroughfare of the three karmas (body, speech, and mind) lies solely in the intention. The practice of diligence pervades the three karmas. Because these differences exist, they need to be explained separately. 'Non-decreasing mindfulness' refers to maintaining mindfulness of the laws of the three times (past, present, and future) without diminution. Someone asks: Earlier, 'non-loss of intention' was also called 'non-loss of mindfulness' in the scriptures. How is this different from 'non-decreasing mindfulness'? The Mahāprajñāpāramitāśāstra itself explains: The former 'non-loss of mindfulness' is free from error, while the current 'non-decreasing mindfulness' is free from reduction. Moreover, 'non-loss of mindfulness' is without error or loss in demeanor and actions; 'non-decreasing mindfulness' is unobstructed and undiminished in various meditations (dhyāna), supernormal powers (abhijñā), and mindfulness of all laws of the past, present, and future. Someone asks: Śrāvakas also have the practice of the four foundations of mindfulness (catu-smṛtyupasthāna), which can be firmly maintained without loss. Why is 'non-decreasing mindfulness' specifically said to be a unique quality of the Buddha? Nāgārjuna explains: Although those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have the four foundations of mindfulness that can be firmly maintained without loss, they still have reductions and losses and cannot fully understand the affairs of the three times. Therefore, for the extremely distant past, they can only know the events of eighty thousand kalpas, and beyond that, they do not know. The future is also the same. But the Buddha knows everything completely. Moreover, in the sixteen minds of the path of seeing (darśanamārga), Śrāvakas cannot know each moment clearly, while the Buddha knows each moment completely regarding these moments of arising, abiding, and ceasing. Therefore, it is said to be a unique quality of the Buddha. 'Non-decreasing wisdom' refers to the fact that all Buddhas (Buddha) and Tathāgatas (Tathāgata) attain all-knowing wisdom (sarvajñāna) and can skillfully distinguish and understand all laws, so their wisdom does not decrease. Someone asks: For what reason can one obtain this non-decreasing wisdom? The Mahāprajñāpāramitāśāstra itself explains: Because of long practice, and because of widely receiving and upholding from many Buddhas, and also because of the assistance of immeasurable merits, wisdom does not decrease. 'Non-decreasing liberation' refers to the fact that the Buddha has two kinds of liberation: liberation of mind (citta-vimutti) and liberation of wisdom (prajñā-vimutti). They also have conditioned liberation (saṃskṛta-vimokṣa) and unconditioned liberation (asaṃskṛta-vimokṣa), and they also have immeasurable and boundless liberation gates (vimokṣa-mukha) of the Dharma realm (dharmadhātu). This is called 'non-decreasing liberation'. 'Non-decreasing knowledge and vision of liberation' refers to the fact that the Buddha's knowledge and vision of the liberation of all Buddhas is clear and without darkness or obstruction. This is called 'non-decreasing knowledge and vision of liberation'. Someone asks: It would be sufficient to say 'knowledge' directly, why is it necessary to say 'vision' as well? Nāgārjuna explains: To clarify that the Tathāgata's understanding of what is known is profound and firm, therefore 'knowledge and vision' are mentioned, just as binding something with two ropes makes it very secure, so it is here as well. Moreover, just as in the teachings of the Hīnayāna, only 'knowledge' is mentioned, without fully encompassing wisdom (prajñā).
。但說其見攝亦不盡。故須並說。云何不盡。說慧有三。一知而非見。如彼五識相應之慧及盡無生智。以五識中慧心微劣。不能推求。所以非見。盡無生智。是息求心。亦無推求。為是非見。二見而非知。謂五邪見及見道中八忍之慧。五見推求故得名見。顛倒推求不知法理。故不名知。八忍推求故得名見。與疑得俱於法不決。故不名知。三亦見亦知餘一切慧以有此別。偏舉不盡。故須並說。又如從人聞法思量。可名為知。自身得證。方名為見。又復耳聞得名為知。自睹無疑。方名為見。故須並說。問曰。二乘于解脫中亦知亦見。何故偏說解脫知見為佛不共。釋言。二乘于解脫中。雖知雖見。知見不盡。故有減少。佛于解脫。知見窮盡無所減少。故名不共。問曰。佛德無量無邊。何故但說欲精進等六事無減。龍樹釋言。佛于自利利他德中有四種事。能有成辨。一者樂欲能為一切善法根本。二者精進能作諸善。三者念心守護根門。四者智慧觀察得失有惡斯斷。以此四事得二果報。報所謂解脫及解脫知見。故但說六。身口意業隨慧行者。諸佛如來先用智慧觀察得失。然後造作身口意業。故無過失。諸羅漢等身口意業。不隨慧故多有過失。如憍梵婆提。食已吐竟而更食之。摩頭槃比丘。至檀越家跳上棟閣。上樹上壁。諸如是等
【現代漢語翻譯】 現代漢語譯本 但說只從『見』的角度來概括並不全面，所以需要合併說明。為什麼不全面呢？因為智慧有三種情況：第一種是『知』而不是『見』，比如五識相應的智慧以及盡智和無生智。因為五識中的智慧力量微弱，不能進行深入的推求，所以不是『見』。盡智和無生智是止息求知之心，也沒有推求，因此也不是『見』。第二種是『見』而不是『知』，指的是五種邪見以及見道中的八忍之慧。五種邪見因為有推求，所以稱為『見』，但由於是顛倒的推求，並不了解法理，所以不稱為『知』。八忍因為有推求，所以稱為『見』，但由於與疑心同時產生，對於法理並不確定，所以不稱為『知』。第三種是既是『見』又是『知』，指的是其餘一切智慧。因為有這些區別，所以只說『見』或『知』都不全面，需要合併說明。此外，比如從他人那裡聽聞佛法後進行思考，可以稱為『知』；自身證悟，才能稱為『見』。又比如，通過耳朵聽聞可以稱為『知』，自己親眼見到，沒有疑惑，才能稱為『見』，所以需要合併說明。 有人問：二乘（聲聞乘和緣覺乘）在解脫中也有『知』也有『見』，為什麼偏偏說解脫知見是佛陀獨有的呢？回答說：二乘在解脫中，雖然有『知』有『見』，但他們的『知見』並不圓滿，有所欠缺。佛陀對於解脫的『知見』是窮盡一切，沒有絲毫欠缺，所以稱為不共（獨有）。有人問：佛陀的功德無量無邊，為什麼只說樂欲、精進等六件事沒有減少呢？龍樹解釋說：佛陀在自利利他的功德中，有四種事情能夠成就：第一是樂欲，能作為一切善法的根本；第二是精進，能修作各種善行；第三是念心，能守護根門；第四是智慧，能觀察得失，斷除惡行。通過這四件事能得到兩種果報，這兩種果報就是解脫和解脫知見。所以只說這六件事。佛陀的身口意業是跟隨智慧而行的，諸佛如來先用智慧觀察得失，然後才造作身口意業，所以沒有過失。而諸阿羅漢等的身口意業，因為不跟隨智慧，所以多有過失。比如憍梵波提（Gavampati，一位羅漢的名字），吃完飯後吐出來又吃；摩頭槃（Madhuvan，比丘的名字）比丘，到檀越（Dānika，施主）家跳上棟樑，爬上樹，爬上墻。諸如此類。
【English Translation】 English version However, saying that it is entirely encompassed by 'seeing' is also incomplete. Therefore, it is necessary to explain both. How is it incomplete? It is said that there are three types of wisdom (慧, huì): first, 'knowing' (知, zhī) but not 'seeing' (見, jiàn), such as the wisdom associated with the five consciousnesses (五識, wǔshì) and the wisdom of exhaustion (盡智, jìnzhì) and non-arising (無生智, wúshēngzhì). Because the wisdom in the five consciousnesses is weak and cannot deeply investigate, it is not 'seeing'. The wisdom of exhaustion and non-arising is the cessation of the seeking mind and also lacks investigation, so it is not 'seeing'. Second, 'seeing' but not 'knowing', referring to the five wrong views (五邪見, wǔxiéjiàn) and the wisdom of the eight acceptances (八忍, bā rěn) in the path of seeing (見道, jiàndào). The five views are called 'seeing' because they involve investigation, but because they are inverted investigations and do not understand the principles of Dharma, they are not called 'knowing'. The eight acceptances are called 'seeing' because they involve investigation, but because they arise together with doubt and are not decisive about the Dharma, they are not called 'knowing'. Third, both 'seeing' and 'knowing', referring to all other wisdom. Because of these distinctions, mentioning only one is incomplete, so it is necessary to explain both. Furthermore, for example, contemplating the Dharma after hearing it from others can be called 'knowing'; personally realizing it is called 'seeing'. Also, hearing through the ears can be called 'knowing'; personally witnessing without doubt is called 'seeing', so it is necessary to explain both. Question: The Two Vehicles (二乘, èrshèng) (Śrāvakayāna and Pratyekabuddhayāna) also have 'knowing' and 'seeing' in liberation (解脫, jiětuō), so why is it specifically said that the knowledge and vision of liberation are unique to the Buddha? Answer: Although the Two Vehicles have 'knowing' and 'seeing' in liberation, their 'knowledge and vision' are not complete and are lacking. The Buddha's 'knowledge and vision' of liberation are exhaustive and without any lack, so it is called unshared (不共, bùgòng) (unique). Question: The Buddha's virtues are immeasurable and boundless, so why is it only said that six things, such as desire (樂欲, lèyù) and diligence (精進, jīngjìn), are undiminished? Nāgārjuna (龍樹, Lóngshù) explains: In the Buddha's virtues of benefiting oneself and others, there are four things that can accomplish: first, desire, which can be the root of all good dharmas; second, diligence, which can perform various good deeds; third, mindfulness (念心, niànxīn), which can guard the sense faculties (根門, gēnmén); and fourth, wisdom, which can observe gains and losses and cut off evil deeds. Through these four things, two results can be obtained, which are liberation and the knowledge and vision of liberation. Therefore, only these six things are mentioned. The Buddha's actions of body, speech, and mind follow wisdom; the Tathāgatas (如來, Rúlái) first use wisdom to observe gains and losses, and then perform actions of body, speech, and mind, so there are no faults. However, the actions of body, speech, and mind of the Arhats (羅漢, Luóhàn) and others do not follow wisdom, so there are many faults. For example, Gavampati (憍梵波提, Jiāofànbōtí) (name of an Arhat), after eating, vomits and then eats again; the Bhikṣu (比丘, Bǐqiū) Madhuvan (摩頭槃, Mótóupán), goes to the house of the Dānika (檀越, Dānika) (donor) and jumps onto the roof beam, climbs trees, and climbs walls. Such things.
身業失也。畢陵伽婆蹉。罵恒水神等口業失也。舍利習瞋難陀習貪。諸如是等意業失也。佛悉無之。問曰。如來亦罵調達。云何悉無。釋言。此等為化故爾。不名過失。問曰。前說三業無失其義已足。何須復說三業隨慧。論言。前說三業無失。未明何因得此無失故。今明其隨智慧行故得無失。知三世無礙者。佛於三世一切事中知無礙也。問曰。過去已滅今無未來未有現在無住。云何言佛通三世事。釋言。過去雖復已滅。非不曾有。未來當有現在假有。故佛知之。問曰。前說智慧無減無所不知。何須復說知三世乎。釋言。前說慧無減者。于諸法相通達無減。此說于彼三世事中了知無礙。故復說之。辨相如是。
次第二門。辨定是非。十八不共有三種說。一說如前。二迦栴延尼子所說。如來十力四無所畏即為十四。大悲十五加三念處合為十八。此之一說。龍樹非之。由作此說。是故名為迦栴延子說。若釋子說則不如是。佛德如海。無量無邊。云何還說如來十力四無畏等為不共法。又論說言。羅漢辟支及諸菩薩。亦能知於是處非處乃至漏盡。云何宣說十力功德為不共法。問曰。若言十力功德餘人分齊非不共者。身無失等二乘之人亦有少分。云何說之為不共法。論自釋言。我不宣說身無失等為不共法。我說身等常無過失
【現代漢語翻譯】 現代漢語譯本 身業的過失。畢陵伽婆蹉（Bilangavatsa，比丘名）罵恒河水神等是口業的過失。舍利弗（Sariputra，佛陀十大弟子之一）習慣嗔怒，難陀（Nanda，佛陀的堂弟）習慣貪婪，這些都是意業的過失。佛陀完全沒有這些過失。有人問：『如來也曾呵斥提婆達多（Devadatta，佛陀的堂兄），怎麼能說完全沒有過失呢？』解釋說：『這些是爲了教化眾生而做的，不能算是過失。』有人問：『前面說三業沒有過失，這個意義已經足夠了，為什麼還要再說三業隨順智慧呢？』論中解釋說：『前面說三業沒有過失，但沒有說明是什麼原因導致沒有過失。現在說明是因為隨順智慧而行，所以才能沒有過失。』了知三世沒有障礙，是指佛陀對於過去、現在、未來一切事物都能了知而沒有障礙。有人問：『過去已經滅亡，現在沒有常住，未來還沒有到來，怎麼能說佛陀通達三世的事情呢？』解釋說：『過去雖然已經滅亡，但並非不曾存在過。未來將會存在，現在只是暫時的存在。所以佛陀能夠了知。』有人問：『前面說智慧沒有減少，無所不知，為什麼還要再說知三世呢？』解釋說：『前面說智慧沒有減少，是指對於諸法實相通達而沒有減少。這裡說的是對於過去、現在、未來三世的事情，能夠明瞭通達而沒有障礙。所以再次說明。』辨別法相就是這樣。 其次是第二門，辨別確定是非。十八不共法有三種說法。第一種說法如前所述。第二種是迦旃延尼子（Katyayaniputra，論師名）所說，如來的十力（十種力量）、四無所畏（四種無所畏懼的自信）就是十四種，加上大悲（偉大的慈悲）是十五種，再加上三種念住（三種專注的禪修），合起來就是十八種。龍樹菩薩（Nagarjuna，大乘佛教的重要論師）否定這種說法。因為是迦旃延尼子這樣說的，所以稱為迦旃延尼子的說法。如果是佛弟子所說，就不會這樣。佛陀的功德像大海一樣，無量無邊，怎麼能說如來的十力、四無所畏等是不共法呢？而且論中說，阿羅漢（Arhat，已證得涅槃的聖者）、辟支佛（Pratyekabuddha，獨覺者）以及諸位菩薩，也能知道『是處非處』（正確的道理和錯誤的道理），乃至『漏盡』（煩惱斷盡）。怎麼能宣說十力功德是不共法呢？有人問：『如果說十力功德其他人也能達到一部分，不是完全不共，那麼身無失等功德，二乘之人（聲聞乘和緣覺乘的修行者）也有少分，怎麼能說是不共法呢？』論中自己解釋說：『我沒有宣說身無失等功德是不共法。我說的是身等功德是常無過失。』
【English Translation】 English version Loss of bodily karma. Bilangavatsa (a Bhikkhu's name) scolding the river goddess of the Ganges is a loss of verbal karma. Sariputra (one of the Buddha's ten great disciples) being habitually angry, and Nanda (the Buddha's cousin) being habitually greedy, these are losses of mental karma. The Buddha has none of these losses. Someone asks: 'The Tathagata (another name for the Buddha) also scolded Devadatta (the Buddha's cousin), how can it be said that he has no losses?' The explanation is: 'These were done for the sake of teaching and transforming beings, and cannot be considered losses.' Someone asks: 'The previous statement that the three karmas have no losses is sufficient in meaning, why is it necessary to say again that the three karmas follow wisdom?' The treatise explains: 'The previous statement that the three karmas have no losses did not clarify what causes this absence of loss. Now it is explained that it is because of acting in accordance with wisdom that one attains the absence of loss.' Knowing the three times without obstruction means that the Buddha knows everything in the past, present, and future without obstruction. Someone asks: 'The past has already perished, the present has no permanence, and the future has not yet arrived, how can it be said that the Buddha understands the affairs of the three times?' The explanation is: 'Although the past has already perished, it was not non-existent. The future will exist, and the present is only temporarily existent. Therefore, the Buddha knows them.' Someone asks: 'The previous statement that wisdom has no decrease and knows everything, why is it necessary to say again that he knows the three times?' The explanation is: 'The previous statement that wisdom has no decrease refers to the unobstructed understanding of the characteristics of all dharmas. This statement refers to the clear and unobstructed knowledge of the affairs of the three times. Therefore, it is stated again.' Discriminating characteristics is like this. Next is the second section, distinguishing and determining right and wrong. There are three explanations of the Eighteen Unshared Dharmas. The first explanation is as previously stated. The second is that of Katyayaniputra (a commentator's name), that the Tathagata's Ten Powers (ten kinds of strength) and Four Fearlessnesses (four kinds of fearless confidence) are fourteen, plus Great Compassion (great compassion) is fifteen, plus the Three Establishments of Mindfulness (three focused meditations), which together make eighteen. Nagarjuna (an important commentator of Mahayana Buddhism) refutes this explanation. Because it is Katyayaniputra who said this, it is called Katyayaniputra's explanation. If it were said by a disciple of the Buddha, it would not be like this. The Buddha's virtues are like the ocean, immeasurable and boundless, how can it be said that the Tathagata's Ten Powers, Four Fearlessnesses, etc., are unshared dharmas? Moreover, the treatise says that Arhats (saints who have attained Nirvana), Pratyekabuddhas (solitary Buddhas), and all Bodhisattvas can also know 'what is the proper course and what is not' (correct principles and wrong principles), and even 'the exhaustion of outflows' (the complete eradication of afflictions). How can it be proclaimed that the merits of the Ten Powers are unshared dharmas? Someone asks: 'If it is said that others can also attain a portion of the merits of the Ten Powers, and it is not completely unshared, then the Two Vehicles (practitioners of the Sravaka Vehicle and the Pratyekabuddha Vehicle) also have a small portion of the merits of the absence of loss of body, etc., how can it be said that they are unshared dharmas?' The treatise itself explains: 'I did not proclaim that the merits of the absence of loss of body, etc., are unshared dharmas. What I said is that the merits of the body, etc., are always without fault.'
為不共法。是故聲聞緣覺無之。三大智論中更有一說。一者如來具一切智。所知寬廣。二具無量功德。三具大悲心。四智慧自在。所知無礙。五禪定自在。六變化自在。七能授又無量記莂。八所記不虛。九言無失。十慧無減。所知不退。十一常行舍心。十二知時非時。謂知眾生應受化時。及知眾生未可化時。十三念無失。十四無煩惱習。十五無能如法出其過失。十六無能見其頂者。十七足下柔濡。眾生遇者即得受樂。十八得神通力。轉眾生心令易化度。是為十八。此之一說。龍樹亦非言。此是非三藏中說。斯乃聲聞諸論師等。撰錄經中贊佛之言為此十八。其言無失及念無失智慧無減常行舍心。此于大乘不共法中取以為論。無見頂相足下柔濡。是佛相好。若說此等為不共法。不共眾多。何止十八。此三說中。初說為是。后二為非。是非如是。
次第三門辨其體性。于中曲有四門分別。一善惡無記三性分別。如龍樹說。十八不共體性唯善。二就有漏無漏分別。如龍樹說。十八不共體唯無漏。三就功德智慧分別。論說不定。從主為言。十八不共體唯智慧。故龍樹云。大乘中說十八不共。一切皆以智慧為義。智慧為主。故說為慧。隨相別分。十八不共功德智慧二門所攝。故龍樹云。宣說如來智慧功德為不共法。不說自然
【現代漢語翻譯】 現代漢語譯本：這些是不共之法（bù gòng zhī fǎ，佛獨有的功德），所以聲聞（shēng wén，聽聞佛法而悟道的修行者）和緣覺（yuán jué，通過自身觀察和思考而悟道的修行者）沒有這些功德。《三大智論》中還有另一種說法：一是如來（rú lái，佛的稱號，意為『如實而來者』）具足一切智（yī qiè zhì，對一切事物和現象的徹底瞭解），所知寬廣；二是具足無量功德；三是具足大悲心（dà bēi xīn，對眾生無限的慈悲）；四是智慧自在，所知無礙；五是禪定自在；六是變化自在；七是能授予無量記莂（jì bié，對未來成就的預言）；八是所記不虛；九是言無失；十是慧無減，所知不退；十一是常行舍心（shě xīn，樂於佈施的心）；十二是知時非時，謂知眾生應受化時，及知眾生未可化時；十三是念無失；十四是無煩惱習；十五是無能如法出其過失；十六是無能見其頂者；十七是足下柔濡（róu rú，柔軟），眾生遇者即得受樂；十八是得神通力，轉眾生心令易化度。這是十八種不共之法的另一種說法。龍樹（Lóng shù，佛教論師，又名Nāgārjuna）認為，這並非三藏（sān zàng，佛教經典的總稱，包括經、律、論）中所說，而是聲聞乘的論師們，從經典中摘錄贊佛之言，彙集成這十八種不共之法。其中，『言無失』、『念無失』、『智慧無減』、『常行舍心』，是從大乘（dà chéng，佛教的一個主要流派，強調普度眾生）不共法中選取作為論述。『無見頂相』、『足下柔濡』，是佛的相好（xiàng hǎo，佛所具有的殊勝外貌特徵）。如果說這些也算是不共之法，那麼不共之法就太多了，何止十八種？這三種說法中，第一種說法是正確的，后兩種說法是不正確的。是非判斷就是這樣。 其次，從第三門來辨別其體性。其中又可分為四個方面來分別：一是善、惡、無記（wú jì，非善非惡的狀態）三種性質的分別。如龍樹所說，十八不共法的體性唯有善。二是從有漏（yǒu lòu，指有煩惱和業力的狀態）和無漏（wú lòu，指沒有煩惱和業力的狀態）來分別。如龍樹所說，十八不共法的體性唯有無漏。三是從功德（gōng dé，善行和修行所積累的福報）和智慧（zhì huì，對事物本質的正確認識）來分別。論中對此沒有明確的說法，但從主要方面來說，十八不共法的體性唯有智慧。所以龍樹說，在大乘中說十八不共法，一切都以智慧為意義，智慧為主。所以說是慧。如果從相上來分別，十八不共法可以被功德和智慧兩方面所涵蓋。所以龍樹說，宣說如來的智慧功德為不共法，而不是說自然而然就是這樣。
【English Translation】 English version: These are the 'uncommon dharmas' (bù gòng zhī fǎ, unique qualities of a Buddha), therefore the 'śrāvakas' (shēng wén, disciples who attain enlightenment by hearing the Buddha's teachings) and 'pratyekabuddhas' (yuán jué, those who attain enlightenment through their own efforts and understanding) do not possess them. In the 'Mahāprajñāpāramitopadeśa' (三大智論), there is another explanation: First, the 'Tathāgata' (rú lái, a title of the Buddha, meaning 'the one who has thus come') possesses 'omniscience' (yī qiè zhì, complete knowledge of all things), with vast and extensive knowledge. Second, he possesses immeasurable merits. Third, he possesses great compassion (dà bēi xīn, boundless compassion for all beings). Fourth, he has wisdom that is unhindered and free. Fifth, he has mastery of 'dhyāna' (chán dìng, meditation). Sixth, he has mastery of transformation. Seventh, he can bestow countless predictions (jì bié, prophecies of future attainments). Eighth, his predictions are never false. Ninth, his words are without error. Tenth, his wisdom never diminishes, and his knowledge never regresses. Eleventh, he constantly practices giving (shě xīn, the mind of generosity). Twelfth, he knows the right and wrong time, meaning he knows when beings are ready to be taught and when they are not. Thirteenth, his mindfulness is never lost. Fourteenth, he has no habitual afflictions. Fifteenth, no one can rightfully point out his faults. Sixteenth, no one can see the crown of his head. Seventeenth, the soles of his feet are soft and tender (róu rú), and beings who encounter them experience joy. Eighteenth, he possesses supernatural powers to transform the minds of beings, making them easier to guide and liberate. These are the eighteen. Nāgārjuna (Lóng shù, a Buddhist philosopher), also stated that this is not mentioned in the 'Tripiṭaka' (sān zàng, the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidharma). Rather, it is the 'śrāvaka' masters who compiled these eighteen uncommon dharmas from praises of the Buddha found in the scriptures. The qualities of 'words without error,' 'mindfulness without loss,' 'wisdom without diminution,' and 'constant practice of giving' are taken from the uncommon dharmas of the 'Mahāyāna' (dà chéng, a major branch of Buddhism emphasizing universal salvation) to form this discussion. The 'invisible crown' and 'soft soles' are physical marks of the Buddha (xiàng hǎo, auspicious physical characteristics of the Buddha). If these are considered uncommon dharmas, then there would be far more than just eighteen. Among these three explanations, the first is correct, while the latter two are incorrect. The distinction between right and wrong is as such. Next, the third aspect is to distinguish their nature. Within this, there are four aspects to consider: First, the distinction between the three natures of good, evil, and neutral (wú jì, a state that is neither good nor evil). As Nāgārjuna said, the nature of the eighteen uncommon dharmas is only good. Second, the distinction between 'with outflows' (yǒu lòu, a state with defilements and karma) and 'without outflows' (wú lòu, a state without defilements and karma). As Nāgārjuna said, the nature of the eighteen uncommon dharmas is only without outflows. Third, the distinction between merit (gōng dé, virtuous actions and accumulated blessings) and wisdom (zhì huì, correct understanding of the nature of reality). The treatise does not explicitly state this, but from the main perspective, the nature of the eighteen uncommon dharmas is only wisdom. Therefore, Nāgārjuna said that in the Mahāyāna, the eighteen uncommon dharmas are all defined by wisdom, with wisdom being the primary aspect. Thus, it is said to be wisdom. If distinguished by characteristics, the eighteen uncommon dharmas can be encompassed by both merit and wisdom. Therefore, Nāgārjuna said that the wisdom and merit of the Tathāgata are proclaimed as uncommon dharmas, and not as something that occurs naturally.
相好等報為不共法。於十八中。無知己于智慧無減知見無減。了達三世。此六是慧。余是功德。亦可。前六及解脫中智慧解脫體性。是慧。余是功德。四約如來五陰分別。就十八中。身口無失及與身口隨智慧行。此四色陰。無異想者。是其想陰。無不定心應是行陰。而論文中說為識陰。良以定中息用從體故說為識。非正論定。余是行陰。略無受陰。體性如是。
次第四門。就處分別。論有兩說。一說十八在第四禪。佛成道時在第四禪得菩提故。第二家說身口無失。身口隨慧。在欲色界五地所攝。欲界四禪是五地也。余不共法。遍通三界九地所攝。欲界八禪是九地也。就處如是。
次第五門三業分別。身業無失身隨慧行是其身業。口業無失口隨慧行是其口業。余不共法悉是意業。三業如是。
次第六門四緣分別。如論中說。身口無失及與身口隨智慧行是色法故。唯二緣生。所謂因緣及增上緣。非心法故。不從緣緣次第緣生。余之十四心法功德。具四緣生。從其過去善業熏起是因緣生。心法相起次第緣生。緣境而起是緣緣生。萬法不障增上緣生。十八不共。略之云爾。
百四十不共法義三門分別(辨相一 作業二 對十八不共共相收攝三)
第一辨相。百四十不共法。出地持論。如來功德
【現代漢語翻譯】 現代漢語譯本： 如來的相好等殊勝之處，是不共法（Buddha's unique qualities）。在十八不共法中，對智慧沒有不知，對知見沒有減少，完全通達過去、現在、未來三世。這六種是不共慧，其餘是不共功德。也可以說，前六種以及解脫中的智慧和解脫的體性是不共慧，其餘是不共功德。下面從如來的五陰（five skandhas）來分別。就十八不共法中，身口無失（flawless physical and verbal conduct）以及身口隨智慧行（physical and verbal conduct following wisdom）這四種屬於色陰（rupa-skandha）。無異想（absence of erratic thoughts）屬於想陰（samjna-skandha）。無不定心（absence of unfocused mind）應屬於行陰（samskara-skandha），但在論中說是識陰（vijnana-skandha），這是因為在禪定中，息滅了作用而從本體上說的，所以說是識陰，並非真正討論禪定。其餘屬於行陰。這裡省略了受陰（vedana-skandha）。體性就是這樣。 其次從處所、次第、三業、四緣這四門來分別。就處所而言，論中有兩種說法。一種說法是十八不共法在第四禪（fourth dhyana）。因為佛陀成道時是在第四禪得到菩提（bodhi）的。第二種說法是身口無失，身口隨慧，在欲界（desire realm）五地所攝。欲界四禪是五地。其餘不共法，普遍貫通三界（three realms）九地所攝。欲界八禪是九地。就處所而言就是這樣。 其次從三業（three karmas）來分別。身業無失（flawless physical karma）和身隨慧行（physical conduct following wisdom）是身業。口業無失（flawless verbal karma）和口隨慧行（verbal conduct following wisdom）是口業。其餘不共法都是意業（mental karma）。三業就是這樣。 其次從四緣（four conditions）來分別。如論中所說，身口無失以及身口隨智慧行是色法（rupa），所以只有兩種緣生，即因緣（hetu-pratyaya）和增上緣（adhipati-pratyaya）。因為不是心法（citta），所以不從緣緣（samanantara-pratyaya）和次第緣（alambana-pratyaya）生。其餘十四種心法功德，具足四緣生。從過去善業熏習而起是因緣生，心法相互生起是次第緣生，緣于境界而起是緣緣生，萬法不障礙是增上緣生。十八不共法，簡略地說就是這樣。 下面從三門來分別一百四十不共法義：（一、辨相，二、作業，三、對十八不共共相收攝） 第一是辨相。一百四十不共法，出自《地持論》（Bodhisattvabhumi）。是如來的功德。
【English Translation】 English version: The Buddha's excellent qualities, such as the major and minor marks, are the unique, non-common dharmas (Buddha's unique qualities). Among the eighteen unshared dharmas, there is no lack of knowledge regarding wisdom, no decrease in insight, and complete understanding of the three times: past, present, and future. These six are unshared wisdom, and the rest are unshared merits. Alternatively, the first six, along with the wisdom and the nature of liberation within liberation, are unshared wisdom, and the rest are unshared merits. Next, we differentiate based on the Buddha's five skandhas (five aggregates). Regarding the eighteen unshared dharmas, flawless physical and verbal conduct (flawless physical and verbal conduct) and physical and verbal conduct following wisdom (physical and verbal conduct following wisdom) belong to the rupa-skandha (form aggregate). Absence of erratic thoughts (absence of erratic thoughts) belongs to the samjna-skandha (perception aggregate). Absence of unfocused mind (absence of unfocused mind) should belong to the samskara-skandha (mental formations aggregate), but in the treatise, it is said to be the vijnana-skandha (consciousness aggregate). This is because in samadhi (meditative absorption), the function ceases and is spoken of from the essence, so it is called vijnana, not a true discussion of samadhi. The rest belong to the samskara-skandha. The vedana-skandha (feeling aggregate) is omitted here. Such is the nature. Next, we differentiate based on the four aspects of location, sequence, three karmas, and four conditions. Regarding location, there are two views in the treatise. One view is that the eighteen unshared dharmas are in the fourth dhyana (fourth meditative state). This is because the Buddha attained bodhi (enlightenment) in the fourth dhyana. The second view is that flawless physical and verbal conduct and physical and verbal conduct following wisdom are included in the five grounds of the desire realm (desire realm). The four dhyanas of the desire realm are the five grounds. The remaining unshared dharmas universally pervade the nine grounds of the three realms (three realms). The eight dhyanas of the desire realm are the nine grounds. Such is the case regarding location. Next, we differentiate based on the three karmas (three types of action). Flawless physical karma (flawless physical action) and physical conduct following wisdom (physical action following wisdom) are physical karma. Flawless verbal karma (flawless verbal action) and verbal conduct following wisdom (verbal action following wisdom) are verbal karma. The remaining unshared dharmas are all mental karma (mental action). Such are the three karmas. Next, we differentiate based on the four conditions (four conditions). As stated in the treatise, flawless physical and verbal conduct and physical and verbal conduct following wisdom are rupa (form), so they arise from only two conditions: hetu-pratyaya (causal condition) and adhipati-pratyaya (dominant condition). Because they are not citta (mind), they do not arise from samanantara-pratyaya (contiguous condition) and alambana-pratyaya (object condition). The remaining fourteen mental dharmas and merits arise from all four conditions. Arising from the past good karma is the hetu-pratyaya, the mutual arising of mental dharmas is the samanantara-pratyaya, arising in relation to the object is the alambana-pratyaya, and the unobstructed nature of all dharmas is the adhipati-pratyaya. Such, in brief, are the eighteen unshared dharmas. Next, we differentiate the meaning of the one hundred and forty unshared dharmas from three aspects: (1. Discriminating characteristics, 2. Function, 3. Inclusion of common characteristics with the eighteen unshared dharmas) First is discriminating characteristics. The one hundred and forty unshared dharmas come from the Bodhisattvabhumi (Treatise on the Stages of a Bodhisattva). They are the merits of the Buddha.
。不與下同名不共法。分別有二。一對凡夫二乘人等。有無不同名為不共。二對菩薩滿不滿異。亦名不共。隨德廣論。不共無量。今據一門說百四十。其名是何。所謂如來三十二相八十種好。合為一百一十二法。四一切種凈合為一百一十六法。十力通前。百二十六。加四無畏為百三十。大悲為一。不忘法二。加三念處及三不護。通前為八。斷除諸習九。一切種妙智十。通前一百四十不共為百四十不共法也。名數如是。今隨門別次第釋之。三十二相八十種好。色形功德一處辨之。福狀外彰名之為相。又表內德亦名為相。姿媚可愛。愜悅人情。說之為好。辨此相好。略有三門。一明其果。二辨其因。三明修所為。就明果中曲有五門。一正辨列。二定多少。三論真應。四明得處。五辨定優劣。初正辨列。何者是其三十二相。如涅槃經及地持說。一足下安平如奩底相。二足下千輻輪。三纖長指。四蹄足跟。五手足網縵如白鵝王。六手足柔軟。七𦟛膊踢如伊尼延鹿王。八踝骨不現。九平立手摩膝。十陰藏如馬王。十一身圓滿如尼拘律樹。十二身毛上靡。十三一一毛右旋。十四身金色。十五圓光一尋。此論釋迦。余佛身光遠近不定。十六面板細軟塵垢不著。十七兩手兩足兩肩及項七處滿。十八上身如師子。十九臂肘𦟛圓。二十缺骨
【現代漢語翻譯】 現代漢語譯本：不共法（與其他人不同的佛法）不與下同名，有兩種分別。第一種是針對凡夫和二乘人（聲聞和緣覺）等，有和無的不同稱為不共。第二種是針對菩薩，滿和不滿的差異也稱為不共。根據《隨德廣論》，不共法數量無量，現在根據一個方面來說明一百四十種。這些名稱是什麼呢？就是如來的三十二相和八十種好，合起來是一百一十二法。四一切種凈合起來是一百一十六法。十力加上前面的，是一百二十六。加上四無畏為一百三十。大悲為一。不忘法二。加上三念處和三不護，總共是八。斷除諸習九。一切種妙智十。加上前面的，一百四十不共法就是一百四十種不共法。名稱和數量就是這樣。現在按照類別分別解釋。三十二相和八十種好，從色身、形體和功德一方面來辨別。福德的形狀外在顯現稱為相，也表示內在的功德，也稱為相。姿態美好可愛，使人心情愉悅，稱為好。辨別這些相好，大致有三個方面：一是說明其果報，二是辨別其原因，三是說明修習所為。在說明果報中，又大致有五個方面：一是正式辨列，二是確定多少，三是討論真應，四是說明獲得之處，五是辨別確定優劣。首先正式辨列。什麼是三十二相呢？如《涅槃經》和《地持經》所說：一、足下安穩平坦如奩底相。二、足下有千輻輪相。三、手指纖長。四、腳跟圓滿。五、手足有網縵相，如白鵝王。六、手足柔軟。七、𦟛膊（小腿）像伊尼延鹿王一樣。八、踝骨不顯露。九、站立時手能觸及膝蓋。十、陰藏如馬王。十一、身形圓滿如尼拘律樹。十二、身上的毛向上生長。十三、每一根毛都向右旋轉。十四、身體是金色的。十五、身光周圍有一尋（古代長度單位）。這裡說的是釋迦牟尼佛，其他佛的身光遠近不一定。十六、面板細緻柔軟，不沾染塵垢。十七、兩手、兩足、兩肩和脖頸七處豐滿。十八、上半身像獅子。十九、手臂圓潤修長。二十、缺骨（鎖骨）
【English Translation】 English version: The unique Dharmas (Buddha's teachings that are not shared with others) are not named the same as those below and are distinct in two ways. The first distinction is in relation to ordinary beings and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas), where the presence or absence [of these qualities] is called 'unique'. The second distinction is in relation to Bodhisattvas, where the difference between being complete or incomplete is also called 'unique'. According to the 'Extensive Treatise on Following Virtue', the unique Dharmas are immeasurable. Now, based on one aspect, one hundred and forty are described. What are these names? They are the thirty-two marks and eighty minor marks of a Tathāgata (Buddha), which together constitute one hundred and twelve Dharmas. The four kinds of purity of all aspects, when added, make one hundred and sixteen Dharmas. The ten powers, added to the previous count, make one hundred and twenty-six. Adding the four fearlessnesses makes one hundred and thirty. Great compassion is one. Non-forgetfulness of the Dharma is two. Adding the three establishments of mindfulness and the three protections, totaling eight. Eradication of all habits is nine. Perfect wisdom of all aspects is ten. Adding to the previous count, the one hundred and forty unique Dharmas are the one hundred and forty unique Dharmas. These are the names and numbers. Now, they will be explained separately according to category. The thirty-two marks and eighty minor marks will be distinguished in terms of physical form, shape, and merit. The outward manifestation of blessed form is called a mark, and it also represents inner merit, also called a mark. Graceful and lovely, pleasing to people's hearts, is called a minor mark. Distinguishing these marks and minor marks, there are roughly three aspects: first, explaining their results; second, distinguishing their causes; and third, explaining what is accomplished through practice. In explaining the results, there are roughly five aspects: first, formally listing them; second, determining their number; third, discussing the true and manifested bodies; fourth, explaining where they are obtained; and fifth, distinguishing and determining their superiority or inferiority. First, formally listing them. What are the thirty-two marks? As stated in the 'Nirvana Sutra' and the 'Bodhisattva-bhumi Sutra': 1. Feet are firmly planted and level like the bottom of a treasure box. 2. Feet have the mark of a thousand-spoked wheel. 3. Slender fingers. 4. Full heels. 5. Hands and feet are webbed like a white goose king. 6. Hands and feet are soft and tender. 7. Calves are like those of an Eṇeya deer king. 8. Ankles are not visible. 9. Standing, hands can touch the knees. 10. Hidden genitals like a horse king. 11. Body is perfectly round like a Nyagrodha tree. 12. Body hair grows upwards. 13. Each hair curls to the right. 14. Body is golden in color. 15. A halo of light extends one fathom (an ancient unit of length). This refers to Śākyamuni Buddha; the distance of the halo of other Buddhas is not fixed. 16. Skin is fine and soft, not stained by dust. 17. The seven places—both hands, both feet, both shoulders, and the neck—are full. 18. Upper body is like a lion. 19. Arms are round and long. 20. Collarbones are
備二十一身𦟛直。二十二四十齒。二十三齒齊密。二十四齒白凈。二十五頰車方如師子。二十六次第得上味。二十七頂肉髻及無見頂共成一相。二十八廣長舌。二十九梵音聲。三十目紺色。三十一眼上下瞬如牛王。三十二眉間白毫。三十二相名字如是。何者是其八十種好。如地持說。手足二十指悉皆妙好。即為二十。兩手兩足表裡八處平滿。通前合為二十八種好。兩跟兩膝兩髀兩肩兩肘兩腕兩股兩臀藏相兩圓兩膊兩脅兩腋兩乳腰背心齊及與咽腸。悉皆妙好。為三十二。通前合為六十種好。此咽已下六十好也。上下牙齒悉皆妙好。即以為二。兩唇兩龂兩頰兩鬢兩眼兩耳兩眉鼻兩孔額兩角。悉皆妙好。復為十。通前合為二十種好。此咽已上二十好也。是為八十。相好如是(此一門竟)。
次第二門辨定多少。問曰。相好為止有此為更有乎。如花嚴經相海品說。於前三十二相之處。一一各有無量無邊阿僧祇等相好功德。是諸相好名字各別。於十方界。功德作業利益亦異。雖有是相。微妙難見。如梵天王頂上寶珠名因陀羅。一切諸天都無見者。又亦如彼如意珠王。是珠具有無量勢力。珠形可見。是珠力用不可得見。佛相如是。化身粗相。可以目睹。實德妙相。一切人天無能見者。唯大菩薩。知見少分。佛乃窮了。但為化
【現代漢語翻譯】 現代漢語譯本 具備二十一種正直的品質。二十二，四十顆牙齒。二十三，牙齒排列整齊緊密。二十四，牙齒潔白乾凈。二十五，面頰方正如同獅子。二十六，次第獲得上妙美味。二十七，頭頂的肉髻（Uṣṇīṣa，佛頂上的肉隆起）和無可見頂共同形成一個相。二十八，廣長舌。二十九，梵音聲。三十，眼睛是紺青色。三十一，眼睛上下眨動如同牛王。三十二，眉間有白毫（ūrṇā，兩眉之間的白色毫毛）。三十二相的名字就是這樣。什麼是八十種好呢？如《地持經》所說，手足的二十個手指都非常美好，這就是二十種好。兩手兩足的表面和內里八個地方都平滿，加上前面的，合起來是二十八種好。兩腳跟、兩膝蓋、兩腿、兩肩、兩肘、兩手腕、兩股、兩臀、藏相（guhya，生殖器隱藏）、兩圓（指身體的圓形）、兩臂膀、兩脅、兩腋、兩乳、腰、背、心口平齊以及咽喉和腸子，都非常美好，這是三十二種好。加上前面的，合起來是六十種好。這是咽喉以下的六十種好。上下牙齒都非常美好，這算作兩種好。兩唇、兩齦、兩頰、兩鬢、兩眼、兩耳、兩眉、鼻子的兩個孔、額頭、兩個額角，都非常美好，又是十種好。加上前面的，合起來是二十種好。這是咽喉以上的二十種好。這就是八十種好。相好就是這樣。（這一門結束）
其次是第二門，辨別確定多少。問：相好只有這些嗎？還是有更多的呢？如《華嚴經·相海品》所說，在前面的三十二相之處，每一個相都各有無量無邊阿僧祇（asaṃkhya，極大的數字）等的相好功德。這些相好的名字各不相同，在十方世界，功德作用利益也不一樣。雖然有這些相，但微妙難以見到，如同梵天王頭頂上的寶珠名叫因陀羅（Indra），一切諸天都無法見到。又如同如意珠王，這顆珠子具有無量勢力，珠子的形狀可見，但珠子的力量作用卻無法得見。佛的相也是這樣，化身的粗相可以用眼睛看到，但真實的功德妙相，一切人天都無法見到，只有大菩薩才能知見少部分，佛才能完全瞭解。但這只是爲了教化
【English Translation】 English version He possesses twenty-one qualities of uprightness. Twenty-two, forty teeth. Twenty-three, teeth are aligned closely and densely. Twenty-four, teeth are white and clean. Twenty-five, cheeks are square like a lion's. Twenty-six, he successively obtains the most excellent flavors. Twenty-seven, the uṣṇīṣa (肉髻，the cranial protuberance on the crown of the head) and the invisible crown together form one mark. Twenty-eight, a broad and long tongue. Twenty-nine, a voice like Brahma. Thirty, eyes are the color of dark blue. Thirty-one, eyes blink up and down like a bull king. Thirty-two, a white ūrṇā (白毫，a white curl of hair between the eyebrows). The names of the thirty-two marks are thus. What are the eighty minor marks? As stated in the Bodhisattvabhūmi, all twenty fingers and toes are exquisitely beautiful, which accounts for twenty. The surfaces and insides of the eight areas of both hands and feet are level and full, which, combined with the previous, makes twenty-eight minor marks. Both heels, both knees, both thighs, both shoulders, both elbows, both wrists, both hips, both buttocks, the guhya (藏相，the hidden genitals), both roundnesses (referring to the body's round shape), both upper arms, both flanks, both armpits, both breasts, the waist, the back, the evenness of the heart and chest, and the throat and intestines are all exquisitely beautiful, which accounts for thirty-two. Combined with the previous, it makes sixty minor marks. These are the sixty minor marks below the throat. Both upper and lower teeth are exquisitely beautiful, which counts as two. Both lips, both gums, both cheeks, both temples, both eyes, both ears, both eyebrows, both nostrils, the forehead, and both corners of the forehead are all exquisitely beautiful, which accounts for another ten. Combined with the previous, it makes twenty minor marks. These are the twenty minor marks above the throat. These are the eighty minor marks. Such are the marks and qualities. (This section ends)
Next is the second section, distinguishing and determining the quantity. Question: Are these all the marks and qualities, or are there more? As stated in the Avataṃsaka Sūtra, in the chapter on the Sea of Marks, at each of the aforementioned thirty-two marks, there are countless asaṃkhyas (阿僧祇，immeasurably large numbers) of marks and qualities of merit. The names of these marks and qualities are different, and in the ten directions, their meritorious functions and benefits are also different. Although these marks exist, they are subtle and difficult to see, like the jewel on the crown of the Brahma King named Indra (因陀羅), which all the devas cannot see. It is also like the wish-fulfilling jewel king, which possesses immeasurable power. The shape of the jewel is visible, but the power and function of the jewel cannot be seen. The Buddha's marks are like this. The coarse marks of the manifested body can be seen with the eyes, but the real, meritorious, and subtle marks cannot be seen by all humans and devas. Only great Bodhisattvas can know and see a small portion, and only the Buddha can fully understand them. But this is only for the purpose of teaching.
度聲聞凡夫故。但現說三十二相八十種好。問曰。經說如來胸中有一金剛萬字之相。名曰無比。何故向前三十二中不列其名。此乃眾多相海所攝。故於三十二中不列。多少如是(此二門竟)。
次第三門辨定真應。問曰。向說相好功德為真為應。分別有二。一對離相微妙之身所可示現。三十二相八十種好。王宮現生悉名為應。以是應故終歸盡滅。二就所現三十二相八十種好。隨義分別亦真亦應。自業所起名之為真。故地論中。名此相好為實報身。即此相好。隨諸眾生精粗異現。或生或滅即名為應。良以真應不相離故。現生之身而常不生。現滅之身而亦不滅生滅既然。大小精粗義亦同爾。真應如是(此三門竟)。
次第四門。明其得處。對因不同得處亦異。若對地前所修善業。凈心地已去相好報生。若對地上所修之因。隨諸地中次第報生。此之兩義。如地持說。得處如是(此四門竟)。
次第五門。辨定優劣。如地持說。降佛已還一切眾生福德積聚。等於如來一毛之相。一切毛相福德積聚。等彼如來一隨形好。一切隨形福德積聚。增至百倍。乃得一相。除白毫相肉髻相梵音聲相。除此三相。得余相矣。餘一切相功德積聚。增至千倍得白毫相。白毫相功德增至百千倍。乃得肉髻無見頂相。白毫相功德增
【現代漢語翻譯】 現代漢語譯本：爲了度化聲聞（Sravaka，聽聞佛法而悟道的修行者）凡夫，佛才示現三十二相和八十種好。有人問：『經中說如來胸前有一個金剛萬字相，名為無比，為什麼在前面的三十二相中沒有列出它的名字？』答：這是眾多相好之海所包含的，所以在三十二相中沒有單獨列出。相好的多少就是這樣（以上是兩個門）。 其次是第三個門，辨別真身和應身。有人問：『前面所說的相好功德，是真身還是應身？』分別有兩種說法。一是對於遠離一切相的微妙之身所能示現的三十二相和八十種好，以及在王宮中示現出生，都稱為應身。因為是應身，所以終究會歸於盡滅。二是就所示現的三十二相和八十種好，根據意義來分別，既是真身也是應身。由自身業力所產生的稱為真身。所以在《地論》中，稱這些相好為實報身。而這些相好，隨著眾生精細或粗糙的不同而顯現不同的形態，或者生或者滅，這就稱為應身。正是因為真身和應身不相分離，所以示現出生的身體卻常常是不生的，示現滅亡的身體卻也不是真正的滅亡。生滅是這樣，大小、精細和粗糙的道理也是一樣的。真身和應身就是這樣（以上是三個門）。 其次是第四個門，說明相好的獲得之處。根據因的不同，獲得之處也不同。如果是對於菩薩在十地之前的修行善業，那麼在凈心地之後，相好的果報就會產生。如果是對於菩薩在十地之上所修的因，那麼就會隨著各個地位的不同而次第產生果報。這兩種意義，如《地持經》所說。獲得之處就是這樣（以上是四個門）。 其次是第五個門，辨別相好的優劣。如《地持經》所說，從降伏魔軍到成佛之前，一切眾生所積累的福德，等於如來一根毫毛的相。一切毫毛的相的福德積累，等於如來一個隨形好。一切隨形好的福德積累，增加到一百倍，才能得到一相。除了白毫相、肉髻相、梵音聲相。除了這三個相，才能得到其餘的相。其餘一切相的功德積累，增加到一千倍才能得到白毫相。白毫相的功德增加到百千倍，才能得到肉髻無見頂相。白毫相的功德增加
【English Translation】 English version: For the sake of delivering Sravaka (listeners of the Dharma who attain enlightenment) ordinary people, the Buddha manifests the thirty-two major marks and eighty minor characteristics. Someone asks: 'The sutra says that the Tathagata has a vajra (diamond) swastika mark on his chest, called incomparable. Why is its name not listed in the previous thirty-two marks?' The answer is: This is included in the sea of numerous marks and characteristics, so it is not listed separately in the thirty-two marks. The quantity of marks and characteristics is like this (the end of these two sections). Next is the third section, distinguishing between the true body and the manifested body. Someone asks: 'Are the merits of the marks and characteristics mentioned earlier the true body or the manifested body?' There are two different explanations. One is that the thirty-two marks and eighty minor characteristics that can be manifested by the subtle body that is free from all forms, and the manifestation of birth in the royal palace, are all called manifested bodies. Because they are manifested bodies, they will eventually return to extinction. The second is that the thirty-two marks and eighty minor characteristics that are manifested are both true and manifested bodies, depending on the meaning. What arises from one's own karma is called the true body. Therefore, in the Dasabhumika Sutra (地論), these marks and characteristics are called the reward body. These marks and characteristics manifest in different forms according to the different fineness or coarseness of sentient beings, either arising or ceasing, which is called the manifested body. It is precisely because the true body and the manifested body are inseparable that the body that appears to be born is often not born, and the body that appears to be extinguished is not truly extinguished. Just as birth and death are like this, the principles of large and small, fine and coarse are also the same. The true body and the manifested body are like this (the end of these three sections). Next is the fourth section, explaining where the marks and characteristics are obtained. Depending on the cause, the place of attainment is also different. If it is for the good deeds cultivated by Bodhisattvas before the ten grounds (stages), then after the pure mind ground, the rewards of the marks and characteristics will arise. If it is for the causes cultivated by Bodhisattvas on the ten grounds, then the rewards will arise sequentially according to the different grounds. These two meanings are as stated in the Bodhisattvabhumi Sutra (地持經). The place of attainment is like this (the end of these four sections). Next is the fifth section, distinguishing the superiority and inferiority of the marks and characteristics. As stated in the Bodhisattvabhumi Sutra (地持經), the accumulation of merit of all sentient beings from the subjugation of the armies of Mara (demon) to the attainment of Buddhahood is equal to one hair mark of the Tathagata. The accumulation of merit of all hair marks is equal to one minor characteristic of the Tathagata. The accumulation of merit of all minor characteristics, increased a hundredfold, is required to obtain one major mark. Except for the white hair mark (白毫相), the ushnisha (肉髻相), and the Brahma voice mark (梵音聲相). Except for these three marks, the remaining marks can be obtained. The accumulation of merit of all the remaining marks, increased a thousandfold, is required to obtain the white hair mark. The merit of the white hair mark, increased a hundred thousandfold, is required to obtain the ushnisha, the invisible crown of the head. The merit of the white hair mark increased
至億百千倍。乃得如來法䗍音相。是故如來隨意發聲。清凈梵音。乃至十方無量世界。如是如來無量無邊功德積聚不可思議。上來一門明相好果。次第二門明相好因。經明相因。好因不論。明相因中。四門分別。一正辨因。二就位分別。三明此因具無量能生相好。四明大小所說不同。正辨因中。義別三門。一者別因。二者失因。三者通因。言別因者。三十二相得因各異。如地持說。持戒忍辱惠施。故得足下安平。如涅槃說。持戒不動。施心不移。安住實語。得足下平。供養父母和上師長。苦惱眾生為作救護。故得足下千輻輪相。不客眾生。無劫盜想。于所尊重。先語問訊合掌恭敬。以愛念財而為供養。破諸憍慢。得纖長指。即上得三相。業得𦟛足跟。以四攝事。攝取眾生。故得手足網縵。為所尊重。涂身洗浴捉持案摩故。得手足柔軟相。修諸善法轉身無厭。得𦟛膊踢。涅槃經說。專心聽法演說正教。得鹿王𨄔。自受正法。廣為人說。為法走使。得踝骨不現相。次第修行三業清凈。瞻病施藥。離諸我慢。修習知足。得手摩膝。見分離者。以法和合。修習慚愧。施人衣服。得馬藏相。凈修三業。亦教人修。飲食知量。病者施藥。攝受難業。集聚難財。四大增損能令調順。得身圓滿相。即上得𦟛腨踢。業得身毛上靡。修諸善
【現代漢語翻譯】 現代漢語譯本 乃至億百千倍，才能獲得如來法螺音相（佛的微妙聲音）。因此，如來隨意發聲，都是清凈的梵音，乃至傳遍十方無量世界。如此，如來無量無邊的功德積聚是不可思議的。以上是第一部分，闡明相好（佛的莊嚴身相）的果報。接下來是第二部分，闡明相好的因緣。經典中只說明相的因緣，而忽略了好的因緣。在說明相的因緣中，分為四個方面：一是正面辨析因緣，二是就果位分別，三是說明此因具有無量產生相好的能力，四是說明大乘和小乘所說不同。在正面辨析因緣中，根據意義的不同分為三個方面：一是別因，二是失因，三是通因。所謂別因，是指三十二相各自有不同的得因。如《地持經》所說，持戒、忍辱、惠施，所以能得到足下安平相。如《涅槃經》所說，持戒不動搖，施捨的心不改變，安住于真實語，能得到足下平滿相。供養父母、和尚、師長，為受苦惱的眾生做救護，所以能得到足下千輻輪相（足底有如輪輻的紋路）。不侵擾眾生，沒有劫盜的想法，對於所尊重的人，先問候，合掌恭敬，用愛念的財物來供養，破除各種驕慢，能得到纖長指相。以上這些業能得到𦟛足跟相（腳跟豐滿）。用四攝法（佈施、愛語、利行、同事）攝取眾生，所以能得到手足網縵相（手指和腳趾間有蹼）。為所尊重的人，涂身、洗浴、捉持、按摩，所以能得到手足柔軟相。修行各種善法，轉身沒有厭倦，能得到𦟛膊踢相（肩膀圓滿）。《涅槃經》說，專心聽法，演說正教，能得到鹿王𨄔相（頸項如鹿王般修長）。自己接受正法，廣泛地為人宣說，為佛法奔走，能得到踝骨不現相（腳踝不外露）。次第修行身口意三業清凈，照顧病人，施捨醫藥，遠離各種我慢，修習知足，能得到手摩膝相（手臂長，能垂手及膝）。見到分離的人，用佛法使他們和合，修習慚愧，施捨給別人衣服，能得到馬藏相（陰藏如馬）。清凈地修行身口意三業，也教導別人修行，飲食知量，給病人施藥，攝受難以做到的事業，積聚難以積聚的財物，四大（地、水、火、風）增損能使之調順，能得到身圓滿相。以上這些能得到𦟛腨踢相（小腿勻稱）。這些業能得到身毛上靡相（毛髮向上生長）。修習各種善
【English Translation】 English version Even multiplied by hundreds of thousands of times, one can attain the Dharma conch sound of the Tathagata (the subtle voice of the Buddha). Therefore, the Tathagata emits sound at will, which is pure Brahma sound, even reaching the immeasurable worlds in the ten directions. Thus, the immeasurable and boundless accumulation of merits of the Tathagata is inconceivable. The above is the first part, explaining the results of the marks and excellences (the Buddha's majestic physical characteristics). Next is the second part, explaining the causes of the marks and excellences. The scriptures only explain the causes of the marks, neglecting the causes of the excellences. In explaining the causes of the marks, there are four aspects: first, to analyze the causes directly; second, to distinguish based on the stages of attainment; third, to explain that these causes have the immeasurable ability to produce marks and excellences; and fourth, to explain the differences in what is said in the Mahayana and Hinayana. In the direct analysis of causes, there are three aspects based on different meanings: first, specific causes; second, lost causes; and third, common causes. The so-called specific causes refer to the fact that the thirty-two marks each have different causes for their attainment. As stated in the 'Bodhisattva-bhumi Sutra', upholding precepts, practicing patience, and giving alms lead to the attainment of the level soles of the feet. As stated in the 'Nirvana Sutra', upholding precepts without wavering, not changing the mind of giving, and abiding in truthful speech lead to the attainment of the flat soles of the feet. Making offerings to parents, preceptors, and teachers, and providing protection for suffering beings lead to the attainment of the thousand-spoked wheel mark on the soles of the feet (footprints with wheel-like patterns). Not disturbing beings, having no thoughts of robbery, and for those who are respected, first greeting them, joining palms in reverence, and making offerings with loving thoughts and wealth, breaking all arrogance, lead to the attainment of slender fingers. The above karmas lead to the attainment of full heels. Using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to gather beings leads to the attainment of webbed hands and feet. For those who are respected, anointing their bodies, bathing them, holding them, and massaging them lead to the attainment of soft hands and feet. Cultivating various good deeds and turning around without weariness leads to the attainment of full shoulders. The 'Nirvana Sutra' says that wholeheartedly listening to the Dharma and expounding the correct teachings lead to the attainment of the deer king's neck (a long and graceful neck like that of a deer king). Personally accepting the correct Dharma, widely proclaiming it to others, and running errands for the Dharma lead to the attainment of invisible ankle bones. Progressively cultivating purity in the three karmas of body, speech, and mind, caring for the sick, giving medicine, staying away from all arrogance, and cultivating contentment lead to the attainment of arms reaching the knees. Seeing those who are separated and uniting them with the Dharma, cultivating shame and giving clothes to others lead to the attainment of the horse-like hidden genitals. Purely cultivating the three karmas of body, speech, and mind, and also teaching others to cultivate, knowing the proper amount of food, giving medicine to the sick, undertaking difficult tasks, accumulating difficult-to-accumulate wealth, and being able to regulate the increase or decrease of the four elements (earth, water, fire, wind) lead to the attainment of a perfect body. The above leads to the attainment of well-developed calves. These karmas lead to the attainment of upward-growing body hair. Cultivating various good
法。智慧明達。思惟諸法微細之義。于所尊重。樂修供養。于同住者。以善友攝。教令入義。得一一毛右旋。以上衣食車輿瓔珞嚴身之具。施於一切。不起嗔恚。得身金色圓光尋二相。即上得一一毛右旋。業彼面板柔軟。廣施眾生供設大會。得七處滿。已起未起一切善法。為作導首。離於我慢。柔和其性。為除不善。教以善法。得上身如師子。即上得纖長指。業得臂肘𦟛圓缺骨滿身𦟛直三相。遠離兩舌。壞者和合。得四十齒齒齊密二相。修欲界慈。思惟法義。得齒白凈。隨眾生等歡喜施與。得頰車方。施勝法味。壞諸味者。為凈其味。得次第得上味。受持五戒。轉以授人。常行悲心。迴向大法。得肉髻無見頂相及廣長舌二相。常修實語愛語時語如法語。方便說法。得梵音聲。普于眾生等行慈心。猶如父母。得目紺色眼上下瞬二相。見實德者。稱揚贊彼。得眉間白毫相。別因如是。次明共因。眾多相好共一因生名為共因。于中兩門如地持說。第一約就四修分別。于諸善法決定修者。得足下安平相。專心修者。得足下千輻輪𦟛腨腸手足網縵手足柔軟七處滿缺骨滿臂肘𦟛圓身𦟛直廣長舌九相。常修者。得纖長指𦟛指𦟛足跟立手摩膝身圓滿齒齊密五相。無罪修者。得余諸相。二約八種凈業分別。于諸眾生。無忿恚心。得手足柔
【現代漢語翻譯】 現代漢語譯本 法。智慧明達，能思惟諸法微細之義。對於所尊重的人，樂於修行供養。對於一同居住的人，以善友的方式攝受，教導他們進入正義。因此得到一一毛髮右旋的相。用上好的衣服、飲食、車乘、瓔珞等莊嚴身體的用具，佈施給一切眾生，不起嗔恚之心。因此得到身金色和圓光尋二相。這是因為得到一一毛髮右旋的業，使面板柔軟。廣泛地佈施眾生，供設盛大的法會，因此得到七處滿的相。對於已經生起和尚未生起的一切善法，作為引導者和首領。遠離我慢，性格柔和。爲了去除不善，教導他們善法。因此得到上身如師子的相。這是因為得到纖長指的業，得到臂肘𦟛圓缺骨滿身𦟛直三相。遠離兩舌，使破裂的關係和合，因此得到四十齒和齒齊密二相。修習欲界慈心，思惟法義，因此得到齒白凈的相。隨順眾生，歡喜地施與，因此得到頰車方的相。佈施殊勝的法味，使味道變壞的，為他們凈化味道，因此得到次第得上味的相。受持五戒，並轉而傳授給他人，常行悲心，迴向大法，因此得到肉髻無見頂相及廣長舌二相。常修實語、愛語、時語、如法語，方便說法，因此得到梵音聲。普遍地對於眾生平等地行慈心，猶如父母，因此得到目紺色眼和眼上下瞬二相。見到真實有德的人，稱揚讚歎他們，因此得到眉間白毫相。這是別因。接下來闡明共因。眾多相好共同由一個原因產生，這稱為共因。其中分為兩門，如《地持經》所說。第一，約四種修習來分別。對於諸善法，決定修習的人，得到足下安平相。專心修習的人，得到足下千輻輪𦟛腨腸手足網縵手足柔軟七處滿缺骨滿臂肘𦟛圓身𦟛直廣長舌九相。常常修習的人，得到纖長指𦟛指𦟛足跟立手摩膝身圓滿齒齊密五相。沒有罪過地修習的人，得到其餘諸相。第二，約八種凈業來分別。對於諸眾生，沒有忿恚心，得到手足柔
【English Translation】 English version Dharma. Wisdom is clear and penetrating, capable of contemplating the subtle meanings of all dharmas. Towards those who are respected, one delights in practicing offerings. Towards those who dwell together, one embraces them with the manner of a good friend, teaching them to enter into righteousness. Thus, one obtains the mark of each and every hair curling to the right. Using excellent clothing, food, vehicles, necklaces, and other adornments for the body, one gives them to all beings, without arising anger. Thus, one obtains the two marks of golden body and radiant halo. This is because the karma of obtaining each and every hair curling to the right makes the skin soft. Extensively giving to sentient beings and providing grand Dharma assemblies leads to obtaining the mark of the seven full places. For all good dharmas that have arisen and have not yet arisen, one acts as a guide and leader. One is free from arrogance and has a gentle nature. To remove unwholesomeness, one teaches them wholesome dharmas. Thus, one obtains the mark of the upper body like a lion. This is because the karma of obtaining slender fingers leads to obtaining the three marks of rounded elbows, full bones, and upright body. Abstaining from divisive speech and reconciling broken relationships leads to obtaining the two marks of forty teeth and even, close-set teeth. Cultivating loving-kindness in the desire realm and contemplating the meaning of the Dharma leads to obtaining the mark of pure white teeth. According with sentient beings and joyfully giving leads to obtaining the mark of square jaw. Giving the supreme flavor of the Dharma and purifying the flavor for those whose flavor has deteriorated leads to obtaining the mark of successively obtaining supreme flavor. Upholding the five precepts and passing them on to others, constantly practicing compassion, and dedicating it to the great Dharma leads to obtaining the two marks of the fleshy protuberance on the crown of the head, the invisible crown, and the broad, long tongue. Constantly practicing truthful speech, loving speech, timely speech, and speech in accordance with the Dharma, and skillfully teaching the Dharma leads to obtaining the Brahma-like voice. Universally extending loving-kindness equally to all sentient beings, like parents, leads to obtaining the two marks of eyes the color of blue lotuses and eyes blinking upwards and downwards. Seeing those with real virtue and praising them leads to obtaining the mark of the white hair between the eyebrows. This is the separate cause. Next, explaining the common cause. Many marks and excellences arise together from one cause, which is called the common cause. Among them, there are two aspects, as described in the Bodhisattva-bhumi. First, distinguishing based on the four practices. For those who are determined to cultivate all good dharmas, they obtain the mark of level feet. For those who cultivate with focused mind, they obtain the nine marks of feet with thousand-spoked wheels, full calves, intestines, webbed hands and feet, soft hands and feet, seven full places, full bones, rounded elbows, upright body, and broad, long tongue. For those who constantly cultivate, they obtain the five marks of slender fingers, upright fingers, upright heels, hands reaching the knees, full body, and even, close-set teeth. For those who cultivate without fault, they obtain the remaining marks. Second, distinguishing based on the eight pure karmas. Towards all sentient beings, without anger, one obtains soft hands and feet.
軟面板細濡二相。次第修時。得𦟛腨踢相。歡喜光明而為供養。善心音聲而為讚歎。得圓光一尋身金色齒白凈眉間白毫四相。聞譽不喜。覆藏功德。得馬藏相。所修善根。迴向菩提。得身毛上靡四十齒次第得上味肉髻四相。勤修精進。得上身如師子頰車方二相。安眾生心。如視一子。得齒齊密眼紺[月*妾]眼上下瞬三相。修善無厭。獲得余相。共因如是。次論通因。一切諸相因行無別。名為通因。於此門中。差別有三。第一總說戒行為因。如地持說。三十二相無差別因。皆是持戒。若不持戒。尚不能得下賤人身。況大人相。第二宣說百福為因。如涅槃說。三十二相一一皆為百福嚴之。其百福者。五品心中。修行十善。謂下中上上中上上即為五十。始修五十。終成五十。是為百福。此百猶是戒行差別。三就一切諸行說因。理實通論。一切諸行一一皆得相好之果。無有差別。因體如是(此一門竟)。
次第二門。就位分別。理實通論。始從發心終盡法雲。一一地中。無不具修相好之因。隨相具分。善趣地中。方始修習。種性已上種子成就。解行地中。方便生果。初地已上。得果現前。就位如是(此二門竟)。
次第三門。明相好因具三無量能生相好。如地持說。一劫無量。亦得名為時無量也。種性已上。三
【現代漢語翻譯】 現代漢語譯本 『軟面板細濡二相』。次第修習時，得『𦟛腨踢相』。以歡喜光明而作供養，以善心音聲而作讚歎，得『圓光一尋身金色齒白凈眉間白毫四相』。聞聽讚譽不生歡喜，覆藏自身功德，得『馬藏相』。將所修善根，迴向菩提（覺悟），得『身毛上靡四十齒次第得上味肉髻四相』。勤奮修習精進，得『上身如師子頰車方二相』。安定眾生之心，視眾生如視獨子，得『齒齊密眼紺[月*妾]眼上下瞬三相』。修習善行永不厭倦，獲得其餘諸相。共同之因如上所述。接下來討論通因，一切諸相的因行沒有差別，名為通因。於此門中，差別有三。第一是總說戒行為因，如《地持經》所說，三十二相無差別因，皆是持戒。若不持戒，尚且不能得到人身，更何況是大丈夫相。第二是宣說百福為因，如《涅槃經》所說，三十二相一一皆為百福所莊嚴。這百福是指，在五品心中，修行十善。即下、中、上、上中、上上，即為五十。初始修行五十，最終成就五十，是為百福。這百福仍然是戒行的差別。第三是就一切諸行說因，理實上通論，一切諸行一一皆得相好之果，沒有差別。因的本體就是這樣（此一門結束）。 接下來是第二門，就修行的位次分別。理實上通論，從最初發菩提心直到法雲地，每一地中，無不具足修習相好之因。隨相具體分析，在善趣地中，方才開始修習。種性地以上，相好種子成就。解行地中，方便生出果實。初地以上，相好之果現前。就位次而言就是這樣（此二門結束）。 接下來是第三門，說明相好之因具足三種無量，能夠產生相好。如《地持經》所說，一劫無量，也可以稱為時無量。種性地以上，三
【English Translation】 English version 『Soft skin and fine, smooth two marks』. When cultivated in sequence, one obtains the 『𦟛腨踢 mark』 (well-developed calves). One makes offerings with joyful light and praises with virtuous thoughts and sounds, obtaining the 『one-fathom halo, golden body, white and pure teeth, and white hair between the eyebrows four marks』. One is not pleased by praise and conceals one's merits, obtaining the 『horse-hidden mark』 (retracted genitals). One dedicates the roots of good deeds cultivated to Bodhi (enlightenment), obtaining the 『body hair growing upwards, forty teeth in sequence, obtaining the best taste, and fleshly protuberance on the crown of the head four marks』. Diligently cultivating with vigor, one obtains the 『upper body like a lion and square cheeks two marks』. One pacifies the minds of sentient beings, regarding them as one's only child, obtaining the 『even and close teeth, dark blue eyes, and upper and lower eyelids blinking three marks』. One cultivates good deeds without weariness, obtaining the remaining marks. The common causes are as described above. Next, we discuss the general cause. The causal actions for all marks are not different, and are called the general cause. Within this section, there are three distinctions. First, it is generally said that precepts and conduct are the cause, as stated in the Bodhisattvabhumi Sutra, the non-differentiating cause of the thirty-two marks is all keeping the precepts. If one does not keep the precepts, one cannot even obtain a human body, let alone the marks of a great person. Second, it is declared that a hundred blessings are the cause, as stated in the Nirvana Sutra, each of the thirty-two marks is adorned by a hundred blessings. These hundred blessings refer to cultivating the ten virtues with the five levels of mind. That is, lower, middle, upper, upper-middle, and upper-upper, which makes fifty. Initially cultivating fifty, and finally accomplishing fifty, this is a hundred blessings. These hundred blessings are still a distinction of precepts and conduct. Third, the cause is discussed in terms of all actions. In reality, generally speaking, each and every action can obtain the result of marks and characteristics, without any difference. The essence of the cause is like this (this section ends). Next is the second section, distinguishing according to the stages of cultivation. In reality, generally speaking, from the initial arising of the Bodhi mind until the Dharma Cloud Ground, in each ground, one fully cultivates the causes of marks and characteristics. Analyzing the marks specifically, in the Good Destiny Ground, one begins to cultivate. Above the Seed Nature Ground, the seeds of marks and characteristics are accomplished. In the Understanding and Practice Ground, skillful means produce the fruit. Above the First Ground, the fruit of marks and characteristics manifests. This is how it is in terms of the stages (this second section ends). Next is the third section, explaining that the cause of marks and characteristics possesses three immeasurables, which can produce marks and characteristics. As stated in the Bodhisattvabhumi Sutra, one kalpa is immeasurable, and can also be called time immeasurable. Above the Seed Nature Ground, three
阿僧祇大劫修行。故生相好。二心無量。安樂饒益一切眾生。故生相好。三行無量。一切善業。無不備修。故生相好(此三門竟)。
次第四門。明其大小所說不同有十一門。一就界分別。大乘人說。相好之因。唯欲界修非上二界。龍樹宣說。欲色界修。非無色界。理亦通之。一切善業皆悉能生相好因故。二就趣分別。小乘人說。人中修習。龍樹宣說。通於五趣。如彼娑伽龍王等輩。皆是菩薩同修佛因。三就處分別。小乘中說。閻浮提修不在余方。龍樹宣說。三天下修除郁單越。理亦通之。菩薩遍在一切處。修皆悉能為相好因故。四就身份別。小乘中說。男女身修。龍樹通不能男等。亦能修習。五就具分別。小乘中說。唯在意修不通身口。此之一義。龍樹不破理通三業。一切禮拜讚歎等善。皆悉能為相好因故。六就識分別。小乘宣說。意識中修。龍樹說通。七多小分別。小乘中說。彼一一相一思為因。多思助成。龍樹宣說。於一一相。以無量思而以為因。八就時分別。小乘中說。佛出時修。余時不修。龍樹宣說。一切時修。九約位分別。小乘中說。菩薩度於三阿僧祇劫。別於百劫修相好業。極少九十一劫修習。如釋迦佛。龍樹宣說。從初發心至佛恒修。十約境分別。小乘中說。緣佛身修。龍樹說通。第十一門次
【現代漢語翻譯】 現代漢語譯本 經歷阿僧祇大劫（asaṃkhya-kalpa，無數大劫）的修行，所以感得佛的相好。 以無量慈悲之心，安樂饒益一切眾生，所以感得佛的相好。 以無量善行，一切善業，無不完備地修習，所以感得佛的相好（以上是三個方面的闡述）。
接下來是第四個方面，說明大小乘經典所說的不同，共有十一個方面。 一、就界分別：大乘經典說，相好的因，只在欲界（kāmadhātu）修習，不在色界（rūpadhātu）和無色界（arūpadhātu）二界。龍樹（Nāgārjuna）菩薩宣說，在欲界修習，不在無色界修習。但從道理上來說，色界也應該可以，因為一切善業都能產生相好的因。 二、就趣分別：小乘經典說，在人道中修習。龍樹菩薩宣說，通於五道（地獄、餓鬼、畜生、人、天）。比如娑伽龍王（Sāgara-nāgarāja）等，都是菩薩，共同修習成佛之因。 三、就處分別：小乘經典中說，在閻浮提（Jambudvīpa）修習，不在其他地方。龍樹菩薩宣說，在三大天下修習，除了郁單越（Uttarakuru）。但從道理上來說，也應該可以，因為菩薩遍佈一切處，修習都能成為相好的因。 四、就身份別：小乘經典中說，以男女之身修習。龍樹菩薩認為，不能男（既非男也非女）等也能修習。 五、就具分別：小乘經典中說，只在意念中修習，不包括身口。對於這一點，龍樹菩薩不破斥，但從道理上來說，身口意三業都應該可以。一切禮拜、讚歎等善行，都能成為相好的因。 六、就識分別：小乘經典宣說，在意識中修習。龍樹菩薩說，也通於其他識。 七、就多少分別：小乘經典中說，每一個相好，以一個思惟為因，多個思惟輔助促成。龍樹菩薩宣說，對於每一個相好，以無量思惟作為因。 八、就時分別：小乘經典中說，佛出世時修習，其餘時間不修習。龍樹菩薩宣說，一切時間都可以修習。 九、約位分別：小乘經典中說，菩薩經歷三個阿僧祇劫（asaṃkhya-kalpa，無數大劫）的修行，另外用一百劫修習相好之業，最少也要用九十一劫修習，比如釋迦牟尼佛（Śākyamuni Buddha）。龍樹菩薩宣說，從最初發心到成佛，一直都在修習。 十、約境分別：小乘經典中說，緣于佛身修習。龍樹菩薩說，也通於其他。 十一門，接下來是...
【English Translation】 English version Through the cultivation of asaṃkhya-kalpas (countless eons), one attains the physical marks and qualities of a Buddha. With immeasurable compassion, bringing peace and benefit to all sentient beings, one attains the physical marks and qualities of a Buddha. With immeasurable good deeds, cultivating all virtuous actions without exception, one attains the physical marks and qualities of a Buddha (This concludes the three aspects).
Next is the fourth aspect, clarifying the differences in what is said in the Mahayana and Hinayana sutras, with eleven aspects in total. 1. Regarding the realm: Mahayana sutras say that the cause of the physical marks and qualities is cultivated only in the kāmadhātu (desire realm), not in the rūpadhātu (form realm) or arūpadhātu (formless realm). Nāgārjuna Bodhisattva declares that it is cultivated in the desire realm, not in the formless realm. But logically, the form realm should also be possible, because all virtuous actions can produce the cause of the physical marks and qualities. 2. Regarding the realm of existence: Hinayana sutras say that it is cultivated in the human realm. Nāgārjuna Bodhisattva declares that it is common to the five realms (hell, hungry ghosts, animals, humans, and gods). For example, Sāgara-nāgarāja (the Dragon King of the Sea) and others are all Bodhisattvas, jointly cultivating the cause of becoming a Buddha. 3. Regarding the place: Hinayana sutras say that it is cultivated in Jambudvīpa, not in other places. Nāgārjuna Bodhisattva declares that it is cultivated in the three continents, except for Uttarakuru. But logically, it should also be possible, because Bodhisattvas are everywhere, and cultivation can become the cause of the physical marks and qualities. 4. Regarding the body: Hinayana sutras say that it is cultivated with a male or female body. Nāgārjuna Bodhisattva believes that those who are neither male nor female can also cultivate. 5. Regarding the means: Hinayana sutras say that it is cultivated only in thought, not including body and speech. Regarding this point, Nāgārjuna Bodhisattva does not refute it, but logically, body, speech, and mind should all be possible. All acts of bowing, praising, and other virtuous actions can become the cause of the physical marks and qualities. 6. Regarding consciousness: Hinayana sutras declare that it is cultivated in consciousness. Nāgārjuna Bodhisattva says that it is also common to other consciousnesses. 7. Regarding quantity: Hinayana sutras say that each physical mark and quality has one thought as its cause, with multiple thoughts assisting. Nāgārjuna Bodhisattva declares that for each physical mark and quality, countless thoughts are the cause. 8. Regarding time: Hinayana sutras say that it is cultivated when a Buddha appears in the world, not at other times. Nāgārjuna Bodhisattva declares that it can be cultivated at all times. 9. Regarding the stage: Hinayana sutras say that Bodhisattvas undergo cultivation for three asaṃkhya-kalpas (countless eons), and separately cultivate the karma of the physical marks and qualities for one hundred kalpas, with a minimum of ninety-one kalpas of cultivation, such as Śākyamuni Buddha. Nāgārjuna Bodhisattva declares that from the initial aspiration to enlightenment, one is always cultivating. 10. Regarding the object: Hinayana sutras say that it is cultivated in relation to the body of a Buddha. Nāgārjuna Bodhisattva says that it is also common to others. 11th aspect, next is...
第分別。小乘法中。有人宣說。先修足下安平之相。要先足立后能起余。或有人說。先修如來紺青眼相。以此眼相。慈視眾生故先修之。龍樹破此。明修非次。上來第二明相好因。次第三門。明修所為。理實齊通。隨義且分。修習諸相。為凈身器攝受阿耨菩提凈法。如欲請王先嚴舍宅。欲盛妙食先嚴寶器。此亦如是。如涅槃說。此為自利。修習諸好。為攝眾生令生愛敬樂受所說。又涅槃說。世間眾生事八十神佛為攝取。是故修習八十種好。其八十神。如涅槃經十德中說。相好如是。四一切種凈者。所謂身凈心凈境界凈智凈。義如上解。其十力者。從處非處乃至漏盡。義如上釋。今更依經略辨其相。經說初力有其九句。一者如來樹人別德。如地持釋。言語所說不乖于如故名如來。二是處非處舉其力境。凈不凈果依差別因故名是處。差別因違名為非處。三如實智出其力體。如地持釋。離增上慢智非是不知妄稱智故。四者是力辨力名義。如地持釋。於一切魔舍離得勝名之為力。自行力也。堪能一切利益眾生名之為力。化他力也。五者成就簡果異因。如地持釋。修習攝受隨欲自在。故名成就。修習攝受力體成也。隨欲自在力用成也。六者勝妙彰其果圓。無上涅槃名為勝妙。七者安穩顯其因熟。得八聖道。遠離一切惱亂恐怖故名
【現代漢語翻譯】 現代漢語譯本 『第分別』（Dì Fēnbié，區分次第）。在小乘法中，有人宣說，應該先修習足下安平之相（zú xià ānpíng zhī xiàng，足底平滿的相），因為要先能站立才能做其他事情。或者有人說，應該先修習如來紺青眼相（rúlái gàn qīng yǎn xiàng，如來湛藍色的眼睛），因為用這種眼睛慈悲地看著眾生，所以應該先修習它。龍樹（Lóngshù，佛教哲學家）駁斥這種觀點，闡明修習不應有固定次第。上面第二點闡明了相好（xiànghǎo，佛陀的殊勝外貌）的因。接下來第三個方面，闡明修習的目的。實際上，所有方面都是相通的，只是根據意義進行區分。修習各種相，是爲了清凈自身，以便攝受阿耨多羅三藐三菩提（Ānòu duō luó sānmiǎo sān pútí，無上正等正覺）的清凈之法。就像要請國王來，先要整理好住所；想要盛放美味的食物，先要準備好珍貴的器皿。這也是一樣的道理。如《涅槃經》（Nièpán jīng，佛教經典）所說，這是爲了自利。修習各種好，是爲了攝受眾生，使他們產生愛敬之心，樂於接受所說的教法。又如《涅槃經》所說，世間眾生侍奉八十神，是爲了攝取利益。因此修習八十種好。這八十神，如《涅槃經》十德中所說。相好就是這樣。『四一切種凈』（sì yīqiè zhǒng jìng，四種一切清凈）是指身凈（shēn jìng，身體清凈）、心凈（xīn jìng，心清凈）、境界凈（jìngjiè jìng，境界清凈）和智凈（zhì jìng，智慧清凈）。意義如上文解釋。『十力』（shí lì，如來的十種力量）是指從處非處（chù fēi chù，知是處非處智力）乃至漏盡（lòu jìn，漏盡智力）。意義如上文解釋。現在再根據經典簡略地辨析其相。經典說初力有九句。一是如來樹人別德（rúlái shù rén bié dé，如來建立人的特殊功德），如《地持》（Dì chí，佛教論書）解釋，言語所說不違背真如，所以名為如來。二是處非處舉其力境（chù fēi chù jǔ qí lì jìng，以是處非處來舉例說明力量的境界），清凈與不清凈的果報依賴於不同的因，所以名為是處。與不同因相違背，名為非處。三是如實智出其力體（rúshí zhì chū qí lì tǐ，以如實智來體現力量的本體），如《地持》解釋，遠離增上慢的智慧，不是無知而妄稱的智慧。四是力辨力名義（lì biàn lì míngyì，辨別力量的名稱和意義），如《地持》解釋，對於一切魔的舍離而獲得勝利，名為力，這是自行之力。能夠利益一切眾生，名為力，這是化他之力。五是成就簡果異因（chéngjiù jiǎn guǒ yì yīn，成就，簡別果報與不同的因），如《地持》解釋，修習攝受，隨心所欲，故名成就。修習攝受是力量的本體成就，隨心所欲是力量的作用成就。六是勝妙彰其果圓（shèngmiào zhāng qí guǒ yuán，殊勝微妙彰顯其果報圓滿），無上涅槃名為勝妙。七是安穩顯其因熟（ānwěn xiǎn qí yīn shú，安穩顯現其因成熟），獲得八聖道（bā shèngdào，八正道），遠離一切惱亂恐怖，所以名為安穩。
【English Translation】 English version 『Di Fenbie』 (第分別, Distinguishing Order). In the Hinayana teachings, some say that one should first cultivate the aspect of level and stable feet (zú xià ānpíng zhī xiàng, 足下安平之相, the aspect of having flat and stable soles), because one must be able to stand before doing anything else. Others say that one should first cultivate the aspect of the Tathagata's sapphire-blue eyes (rúlái gàn qīng yǎn xiàng, 如來紺青眼相, the sapphire-blue eyes of the Tathagata), because one compassionately gazes at sentient beings with these eyes, so one should cultivate it first. Nagarjuna (Lóngshù, 龍樹, Buddhist philosopher) refutes this view, clarifying that cultivation should not have a fixed order. The second point above clarifies the cause of the marks and excellences (xiànghǎo, 相好, the auspicious physical characteristics of the Buddha). The third aspect then clarifies the purpose of cultivation. In reality, all aspects are interconnected, but they are distinguished according to meaning. Cultivating the various marks is to purify oneself in order to receive the pure Dharma of Anuttara-samyak-sambodhi (Ānòu duō luó sānmiǎo sān pútí, 阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Just as when inviting a king, one must first prepare the residence; when wanting to serve delicious food, one must first prepare precious vessels. It is the same principle. As the Nirvana Sutra (Nièpán jīng, 涅槃經, Buddhist scripture) says, this is for one's own benefit. Cultivating the various excellences is to gather sentient beings, causing them to generate love and respect, and to gladly accept the teachings. Furthermore, as the Nirvana Sutra says, sentient beings in the world serve the eighty deities in order to obtain benefits. Therefore, one cultivates the eighty kinds of excellences. These eighty deities are as described in the ten virtues of the Nirvana Sutra. Such are the marks and excellences. 『Four All-Kinds of Purity』 (sì yīqiè zhǒng jìng, 四一切種凈, the four kinds of all-encompassing purity) refers to purity of body (shēn jìng, 身凈), purity of mind (xīn jìng, 心凈), purity of realm (jìngjiè jìng, 境界凈), and purity of wisdom (zhì jìng, 智凈). The meaning is as explained above. The 『Ten Powers』 (shí lì, 十力, the ten powers of the Tathagata) refers to everything from knowledge of what is possible and impossible (chù fēi chù, 處非處, the power of knowing what is possible and impossible) to the exhaustion of outflows (lòu jìn, 漏盡, the power of knowing the exhaustion of outflows). The meaning is as explained above. Now, based on the scriptures, let us briefly analyze their aspects. The scriptures say that the first power has nine aspects. First, the Tathagata establishes the special virtues of people (rúlái shù rén bié dé, 如來樹人別德), as explained in the Bodhisattva-bhumi (Dì chí, 地持, Buddhist treatise), the words spoken do not contradict Suchness, therefore it is called Tathagata. Second, the possible and impossible are cited to illustrate the realm of power (chù fēi chù jǔ qí lì jìng, 處非處舉其力境), pure and impure results depend on different causes, therefore it is called the possible. Contradicting different causes is called the impossible. Third, true knowledge reveals the essence of power (rúshí zhì chū qí lì tǐ, 如實智出其力體), as explained in the Bodhisattva-bhumi, wisdom that is free from arrogance, not ignorance falsely claiming to be wisdom. Fourth, power distinguishes the name and meaning of power (lì biàn lì míngyì, 力辨力名義), as explained in the Bodhisattva-bhumi, liberation from all demons and attainment of victory is called power, this is the power of self-practice. Being able to benefit all sentient beings is called power, this is the power of transforming others. Fifth, accomplishment distinguishes the different causes of results (chéngjiù jiǎn guǒ yì yīn, 成就簡果異因), as explained in the Bodhisattva-bhumi, cultivating and receiving, being free to do as one wishes, is called accomplishment. Cultivating and receiving is the accomplishment of the essence of power, being free to do as one wishes is the accomplishment of the function of power. Sixth, excellence manifests the perfection of the result (shèngmiào zhāng qí guǒ yuán, 勝妙彰其果圓), unsurpassed Nirvana is called excellence. Seventh, stability manifests the maturity of the cause (ānwěn xiǎn qí yīn shú, 安穩顯其因熟), obtaining the Eightfold Noble Path (bā shèngdào, 八聖道, the Eightfold Noble Path), being free from all vexations and terrors, therefore it is called stability.
安穩。八能轉梵輪。九能師子吼。此二力用化益善人。除惱得寂名轉梵輪。摧伏邪眾令舍異見名師子吼。九中前七。是自安道。后二安他。第二業力。經有七句。一知三世業。二知身口意三種之業。三知四法受。有法現苦后樂。有法現樂后苦。有法現苦后苦。有法現樂后樂。如論廣辨是四法受。四知眾生數為造業人。五知眾生及非眾生造業境界。六知業因。七知業果。定力有二。一明如來於定自在種種現化。二知眾生定心有無。隨力教修。知他眾生軟中上根名為根力。知他眾生軟中上欲名為欲力。知他眾生三乘性別及煩惱性種種不同。是名性力。知諸度門教授眾生。及知眾生種種異見各有所至名至處道。知過去世八種事六種同行名宿命力。八種事六種同行。如前具辨。天眼力者。如來天眼扶凈過人。見諸眾生好色惡色。又見眾生身口意等善不善行身壞命終。或生善道或墮惡趣。漏盡力者。如來自漏悉已斷盡。具一切德。亦知眾生有盡不盡。隨宜教授。十力如是。四無畏者。謂一切智乃至能說盡苦之道。義如上解。三念處者。如來長念我法最勝。然于受者及不受者。不起惱心。眾有三種。一者正眾。二者邪眾。三非正非邪。於此三眾。以正念心。而無增減。名三念處。三不護者。佛過永盡身口意業不須防護。名三不護。
【現代漢語翻譯】 現代漢語譯本 安穩。八能轉梵輪（轉動佛法的輪子）。九能師子吼（如獅子般發出威猛的聲音）。這兩種力量用來教化利益善良的人。消除煩惱，獲得寂靜，叫做轉梵輪。摧伏邪惡的勢力，使他們捨棄錯誤的見解，叫做師子吼。這九種力量中，前七種是使自己安定的方法，后兩種是使他人安定。第二種是業力。經文中有七句話：一，知道過去、現在、未來三種時間的業。二，知道身、口、意三種行為的業。三，知道四種感受：有的行為現在是苦，後來是樂；有的行為現在是樂，後來是苦；有的行為現在是苦，後來也是苦；有的行為現在是樂，後來也是樂。這四種感受，如論中所廣泛辨析的那樣。四，知道眾生的數量，因為他們是造業的人。五，知道眾生和非眾生造業的境界。六，知道業的起因。七，知道業的結果。定力有兩種：一是明白如來在禪定中自在地顯現各種變化。二是知道眾生禪定之心的有無，隨他們的能力教導他們修行。知道其他眾生是上、中、下哪種根器，這叫做根力。知道其他眾生是上、中、下哪種慾望，這叫做欲力。知道其他眾生是聲聞乘、緣覺乘、菩薩乘哪種根性，以及煩惱的性質種種不同，這叫做性力。知道各種度門，教授眾生，以及知道眾生種種不同的見解各自所到達的境界，這叫做至處道。知道過去世的八種事情和六種同行，這叫做宿命力。八種事情和六種同行，如前面詳細辨析的那樣。天眼力是指，如來的天眼清凈超勝常人，能看見眾生美好的顏色和醜陋的顏色。又能看見眾生身、口、意等善與不善的行為，在身壞命終之後，或生於善道，或墮于惡趣。漏盡力是指，如來的煩惱已經完全斷盡，具備一切功德。也知道眾生有煩惱斷盡和沒有斷盡的，隨他們的根器適宜地教授他們。十力就是這樣。四無畏是指，對於一切智慧乃至能夠說盡苦之道，意義如上面解釋的那樣。三種念處是指，如來常常憶念自己的佛法是最殊勝的，然而對於接受佛法的人和不接受佛法的人，不起惱怒之心。眾生有三種：一是正眾，二是邪眾，三是非正非邪的眾生。對於這三種眾生，以正念之心對待，而沒有增減，叫做三種念處。三種不護是指，佛的過失永遠斷盡，身、口、意業不需要防護，叫做三種不護。
【English Translation】 English version Tranquility. Eight, able to turn the Dharma wheel (V梵輪 - turning the wheel of Dharma). Nine, able to roar like a lion (師子吼 - a lion's roar). These two powers are used to teach and benefit virtuous people. Eliminating afflictions and attaining tranquility is called turning the Dharma wheel. Subduing evil forces and causing them to abandon wrong views is called a lion's roar. Among these nine powers, the first seven are methods for self-pacification, and the last two are for pacifying others. The second is the power of karma (業力). The sutra has seven sentences: One, knowing the karma of the three times (三世): past, present, and future. Two, knowing the karma of the three actions: body, speech, and mind. Three, knowing the four kinds of feelings (四法受): some actions are bitter now but joyful later; some are joyful now but bitter later; some are bitter now and bitter later; some are joyful now and joyful later. These four kinds of feelings are extensively analyzed in the treatises. Four, knowing the number of sentient beings because they are the creators of karma. Five, knowing the realms of karma created by sentient and non-sentient beings. Six, knowing the cause of karma. Seven, knowing the result of karma. The power of concentration (定力) has two aspects: one, understanding that the Tathagata (如來) freely manifests various transformations in samadhi (禪定); two, knowing whether sentient beings have a concentrated mind or not, and teaching them to practice according to their abilities. Knowing whether other sentient beings have superior, middling, or inferior faculties is called the power of faculties (根力). Knowing whether other sentient beings have superior, middling, or inferior desires is called the power of desire (欲力). Knowing whether other sentient beings belong to the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), or Bodhisattvayāna (菩薩乘), and the different natures of their afflictions, is called the power of nature (性力). Knowing the various gates of liberation (度門), teaching sentient beings, and knowing the different views of sentient beings and the realms they reach are called the path to the destination (至處道). Knowing the eight kinds of events and six kinds of common practices in past lives is called the power of past lives (宿命力). The eight kinds of events and six kinds of common practices are explained in detail earlier. The power of the divine eye (天眼力) refers to the Tathagata's divine eye, which is pure and surpasses ordinary people, enabling him to see the beautiful and ugly colors of sentient beings. He can also see the good and bad actions of sentient beings' body, speech, and mind, and whether they are born in good realms or fall into evil realms after the destruction of their bodies and the end of their lives. The power of the exhaustion of outflows (漏盡力) refers to the Tathagata's complete exhaustion of afflictions, possessing all virtues. He also knows whether sentient beings have exhausted their afflictions or not, and teaches them appropriately. Such are the ten powers. The four fearlessnesses (四無畏) refer to the complete wisdom and the ability to speak of the path to the end of suffering, the meaning of which is explained above. The three mindfulnesses (三念處) refer to the Tathagata's constant mindfulness that his Dharma is the most supreme, yet he does not become angry with those who accept the Dharma or those who do not. There are three kinds of assemblies (眾): one is the righteous assembly (正眾), two is the evil assembly (邪眾), and three is the assembly that is neither righteous nor evil (非正非邪). Treating these three assemblies with a mind of right mindfulness, without increase or decrease, is called the three mindfulnesses. The three non-protections (三不護) refer to the Buddha's eternal exhaustion of faults, so that the actions of body, speech, and mind do not need protection.
言大悲者。四無量心總名大悲。不忘法者。如來於彼身口意等。所可作事常念不忘。名不忘法。斷諸習者。如來動止觀瞻言說離於一切煩惱所起相似余習。名斷諸習。一切種妙智者。佛知三法。一義饒益是其善法。二非義饒益是不善法。三非義非非義是無記法。不同前二故云非義非非義也。於此三中。知惡無記名一切種智。知于善法名為妙智。此二合說為一切種智矣。百四十法相別如是。
次第二門明其作業。此不共法。於十方界利益眾生。有十種業。一欲令眾生信心清凈受丈夫身起諸相好。二一切所作無礙自在起四一切種凈。三為益眾生斷一切疑起佛十力。四為開如來一切知見答一切問。伏諸邪論建立正義起四無畏。五如來智慧調伏眾生。隨諸眾生。于正法中。若住不住。不起惱心。起三念處。六一切所作無有過失。起三不護。七常以佛眼觀察世間。起大悲心。八于眾生一切所作皆已作故起不忘法。九如來所行隨順於如無有餘過。起斷諸習。十不善無記一切遠離於諸善法分別顯示。故起一切種妙智。作業如是。
次第三門。對彼十八不共之法共相收攝。十八不共。如上廣辨。彼十八中三業無失三業隨慧。百四十中三不護收。無異想者。于諸眾生。住平等心無怨親想。百四十中三念處攝。無不定心。百四
【現代漢語翻譯】 現代漢語譯本 說到大悲，四無量心（慈、悲、喜、舍）總稱為大悲。說到不忘法，如來對於自身、口、意等所能做的事情，常常憶念而不忘失，這叫做不忘法。說到斷諸習，如來的行動、止息、觀看、瞻視、言語、談說，都遠離一切由煩惱所引起的相似的殘餘習氣，這叫做斷諸習。說到一切種妙智，佛陀了知三種法：第一種是義饒益，這是善法；第二種是非義饒益，這是不善法；第三種是非義非非義，這是無記法，因為它不同於前兩種法，所以稱為非義非非義。在這三種法中，了知惡和無記法稱為一切種智，了知善法稱為妙智。這二者合起來說就是一切種妙智了。一百四十種法相的差別就是這樣。 接下來第二部分說明這些不共法的功用。這些不共法，在十方世界利益眾生，有十種功用：第一，想要讓眾生信心清凈，接受大丈夫身，生起各種相好。第二，一切所作都沒有障礙，自在無礙，生起四一切種凈（戒清凈、心清凈、見清凈、及活命清凈）。第三，爲了利益眾生，斷除一切疑惑，生起佛陀的十力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根上下智力、遍趣行智力、靜慮解脫等持等至雜染清凈智力、宿住隨念智力、死生智力、漏盡智力）。第四，爲了開顯如來的一切知見，回答一切問題，降伏各種邪論，建立正義，生起四無畏（正等覺無畏、一切法無畏、說障法無畏、說道盡苦道無畏）。第五，如來的智慧調伏眾生，隨順各種眾生，對於正法，無論安住還是不安住，都不生起惱怒之心，生起三種念處（于諸受中念處、於心念處、於法念處）。第六，一切所作都沒有過失，生起三種不護（身不護、口不護、意不護）。第七，常常用佛眼觀察世間，生起大悲心。第八，對於眾生的一切所作都已經完成，所以生起不忘法。第九，如來所行隨順於如，沒有剩餘的過失，生起斷諸習。第十，不善和無記法一切遠離，對於各種善法分別顯示，所以生起一切種妙智。這些不共法的功用就是這樣。 接下來第三部分，將這十八種不共之法互相收攝。十八種不共法，如上面廣泛辨析的那樣。那十八種不共法中，三業無失和三業隨智慧，被一百四十種法中的三種不護所攝。無異想，是指對於各種眾生，安住平等之心，沒有怨恨和親疏的想法，被一百四十種法中的三種念處所攝。無不定心，被一百四
【English Translation】 English version Speaking of great compassion, the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) are collectively called great compassion. Speaking of non-forgetting Dharma, the Tathagata constantly remembers and does not forget the things that can be done by his body, speech, and mind, etc. This is called non-forgetting Dharma. Speaking of cutting off all habits, the Tathagata's actions, stillness, watching, gazing, speech, and conversation are all free from all similar residual habits caused by afflictions. This is called cutting off all habits. Speaking of all-knowing wisdom, the Buddha knows three kinds of Dharmas: the first is beneficial, which is good Dharma; the second is non-beneficial, which is bad Dharma; and the third is neither beneficial nor non-beneficial, which is neutral Dharma, because it is different from the previous two Dharmas, so it is called neither beneficial nor non-beneficial. Among these three Dharmas, knowing evil and neutral Dharmas is called all-knowing wisdom, and knowing good Dharma is called wonderful wisdom. The combination of these two is called all-knowing wisdom. The differences of the one hundred and forty characteristics are like this. Next, the second part explains the functions of these unshared Dharmas. These unshared Dharmas benefit sentient beings in the ten directions and have ten functions: first, to make sentient beings' faith pure, receive the body of a great man, and generate various characteristics and marks. Second, all actions are unobstructed and free, giving rise to the Four Kinds of Purity (purity of precepts, purity of mind, purity of views, and purity of livelihood). Third, in order to benefit sentient beings and eliminate all doubts, the Buddha's Ten Powers (power of knowing what is possible and impossible, power of knowing the maturation of karma, power of knowing various realms, power of knowing various understandings, power of knowing the superior and inferior faculties, power of knowing all paths, power of knowing the defilement and purification of dhyana, liberation, samadhi, and samapatti, power of knowing past lives, power of knowing death and rebirth, power of knowing the exhaustion of outflows) arise. Fourth, in order to reveal all the knowledge and views of the Tathagata, answer all questions, subdue all heretical theories, and establish the correct meaning, the Four Fearlessnesses (fearlessness of perfect enlightenment, fearlessness of all dharmas, fearlessness of speaking of obstructive dharmas, fearlessness of speaking of the path to the end of suffering) arise. Fifth, the Tathagata's wisdom tames sentient beings, and according to various sentient beings, whether they abide in the correct Dharma or not, he does not generate annoyance, and the Three Establishments of Mindfulness (mindfulness of feelings, mindfulness of mind, mindfulness of dharmas) arise. Sixth, all actions are without fault, and the Three Non-Protections (non-protection of body, non-protection of speech, non-protection of mind) arise. Seventh, he constantly observes the world with the Buddha's eye, and great compassion arises. Eighth, because all actions for sentient beings have been completed, non-forgetting Dharma arises. Ninth, the Tathagata's conduct is in accordance with suchness, and there are no remaining faults, and the cutting off of all habits arises. Tenth, all that is unwholesome and neutral is completely abandoned, and various wholesome dharmas are distinguished and revealed, so all-knowing wisdom arises. The functions of these unshared Dharmas are like this. Next, in the third part, these eighteen unshared Dharmas are mutually included. The eighteen unshared Dharmas are as widely analyzed above. Among those eighteen unshared Dharmas, the absence of faults in the three karmas and the accordance of the three karmas with wisdom are included in the three non-protections among the one hundred and forty Dharmas. Absence of different thoughts refers to abiding in equanimity towards all sentient beings, without thoughts of hatred or closeness, and is included in the three establishments of mindfulness among the one hundred and forty Dharmas. Absence of unsteady mind is included in the one hundred and forty
十中定力所收。無不知已舍。百四十中不忘法攝。智慧無減知見無減。了達三世。百四十中一切種妙智攝。解脫無減。百四十中斷諸習攝。彼十八中慾念精進三種無減。百四十中略而不論。百四十中三十二相八十種好四一切種凈十力四無畏大悲。于彼十八不共法中隱而不彰。佛德無量隱顯互舉。不可具責。一百四十不共佛法。辨之略爾。
大乘義章卷第二十(末終)
右二十六軸所仇校之原本者。古寫三本校合之善本也。曾延享二年歡喜庵。得東都增上寺山內洞譽團海藏本。而令義鏡沙彌模寫矣。近天明之初。明善寺補天。將仁和寺及與東大寺兩本更參校是非。較量同異。法顯所藏者是也。(景)寬政九年丁巳春。起毫未盡三軸。應二三子需。講無量壽觀經。序分講了。復續于先筆。又夏六月。于下總西念寺講正信偈。秋于自坊續講定善十三觀。今年戊午春。朝讀散善九品。夕講凈土和贊及毗婆沙易行品。以故不得一事校讎。同年臘月上旬第九日。謄寫之功畢。愧多於三豕點讀之謬矣。冀后見者。善揀擇為是正焉。
東都前光圓寺五乘院釋寶景識
【現代漢語翻譯】 現代漢語譯本 一百四十種定力所包含的功德，沒有不是已經捨棄的。一百四十種不忘失正念的法所包含的功德，智慧沒有減少，知見沒有減少，完全通達過去、現在、未來三世。一百四十種一切種類的微妙智慧所包含的功德，解脫沒有減少。一百四十種斷除一切習氣所包含的功德。那十八種不共法中，對於慾念、精進這三種沒有詳細論述。一百四十種功德中，對此略而不論。一百四十種功德中，三十二相、八十種好、四一切種清凈、十力、四無畏、大悲，在那十八種不共法中，隱藏而不彰顯。佛的功德無量無邊，隱沒和顯現相互交替，無法一一列舉。一百四十種不共佛法，辨析大概如此。
《大乘義章》卷第二十（末終）
右邊這二十六軸所校對的原本，是古代抄寫的三個版本校對合並的善本。曾延享二年，歡喜庵得到了東都增上寺山內洞譽團海藏本，於是讓義鏡沙彌進行摹寫。近天明之初，明善寺的補天，將仁和寺以及東大寺的兩本再次參照校對，辨別是非，比較相同和不同之處。法顯所收藏的就是這個版本。（景）寬政九年丁巳春，開始抄寫但未完成三軸，應二三子的要求，講解《無量壽觀經》，序分講解完畢。又接著之前的筆跡繼續抄寫。又在夏季六月，在下總西念寺講解《正信偈》。秋季在自己的寺院繼續講解定善十三觀。今年戊午春，早上讀誦散善九品，晚上講解《凈土和贊》以及《毗婆沙易行品》。因此沒有時間進行校對。同年臘月上旬第九日，謄寫的工作完成。慚愧的是錯誤之處可能很多，希望後來的讀者，能夠仔細選擇並加以改正。
東都前光圓寺五乘院釋寶景識
【English Translation】 English version The merits contained within the one hundred and forty kinds of Samadhi (定力, fixed concentration) have all been relinquished. The merits contained within the one hundred and forty kinds of mindfulness (不忘法, non-forgetting Dharma) are such that wisdom is not diminished, knowledge and vision are not diminished, and the three periods of time (三世, past, present, and future) are fully understood. The merits contained within the one hundred and forty kinds of all-encompassing wonderful wisdom (一切種妙智, all kinds of wonderful wisdom) are such that liberation is not diminished. The merits contained within the one hundred and forty kinds of severing all habits (斷諸習, severing all habits) are such. Among those eighteen unique qualities (十八不共法, eighteen unshared qualities of a Buddha), desire, mindfulness, and diligence are not discussed in detail. Among the one hundred and forty kinds of merits, these are briefly omitted. Among the one hundred and forty kinds of merits, the thirty-two major marks (三十二相, thirty-two marks of a great man), the eighty minor characteristics (八十種好, eighty minor characteristics), the four kinds of purity (四一切種凈, four kinds of purity), the ten powers (十力, ten powers of a Buddha), the four fearlessnesses (四無畏, four fearlessnesses), and great compassion (大悲, great compassion) are hidden and not manifested among those eighteen unique qualities. The Buddha's merits are immeasurable, with concealment and manifestation alternating, making it impossible to enumerate them all. The one hundred and forty kinds of unique Buddha-dharmas (不共佛法, unshared Buddha-dharmas) are analyzed roughly in this way.
Mahayana Meaning Chapter, Volume 20 (End)
The original text collated in these twenty-six scrolls is a good edition collated and merged from three ancient handwritten copies. In the second year of the Enkyo era, the Kanki-an temple obtained the edition of Dongyu Tanhai from Zojo-ji Temple in Tokyo, and had the novice monk Gikyo copy it. Near the beginning of the Tenmei era, Hoten of Myozen-ji Temple re-examined and collated the two copies from Ninna-ji Temple and Todai-ji Temple to distinguish right from wrong and compare similarities and differences. What Fa-xian (法顯) collected is this version. (Kei) In the spring of the ninth year of the Kansei era (1797), I started writing but did not finish three scrolls. At the request of some friends, I lectured on the Sutra of Contemplation on Immeasurable Life (無量壽觀經), and finished lecturing on the introductory section. Then I continued writing based on the previous handwriting. Also, in June of the summer, I lectured on the Shoshin偈 (正信偈) at Sainan-ji Temple in Shimosa Province. In the autumn, I continued lecturing on the Thirteen Contemplations of Fixed Good (定善十三觀) at my own temple. This spring of the Wu-wu year (1798), I read the Nine Grades of Scattered Good (散善九品) in the morning and lectured on the Pure Land Hymns (凈土和贊) and the Easy Practice Chapter of the Vibhasa (毗婆沙易行品) in the evening. Therefore, I did not have time to collate. On the ninth day of the upper ten days of the twelfth month of the same year, the work of copying was completed. I am ashamed that there may be many errors in the proofreading. I hope that those who see it later will carefully select and correct them.
Shaku Hokyo of Gokyo-in Temple, Zenko-ji Temple, Tokyo