T54n2137_金七十論
大正藏第 54 冊 No. 2137 金七十論
註：屬大正藏外教部
No. 2137
金七十論捲上
陳天竺三藏真諦譯
三苦所逼故 欲知滅此因 見無用不然 不定不極故
說此偈緣起。昔有仙人名迦毗羅。從空而生自然四德。一法二慧三離欲四自在總四為身。見此世間沉沒盲闇起大悲心。咄哉生死在盲闇中。遍觀世間。見一婆羅門姓阿修利。千年祠天隱身往彼說如是言。阿修利汝戲在家之法。說是言竟即便還去。滿千年已而復更來重說上。言是婆羅門即答仙曰。世尊我實戲樂在家之法。是時仙人聞已復去。其後更來又說上言。婆羅門答之亦如是說。仙人問曰汝能清凈住梵行不。婆羅門言如是能住。即舍家法修出家行為迦毗羅弟子。外曰此婆羅門欲知從何因生。答曰三苦所逼故。何者為三苦。一依內二依外三依天。依內者謂風熱淡不平等故能生病苦。如醫方說從齊以下是名風處。從心以下是名熱處。從心以上並皆屬淡。有時風大增長逼淡熱則起風病。熱淡亦爾是名身苦。心苦者可愛別離怨憎聚集所求不得。分別此三則生心苦。如是之苦名依內苦。依外苦者所謂世人禽獸毒蛇山崩岸坼等所生之苦名曰外苦。依天苦者謂寒熱風雨雷霆等。通如是種種為天所惱而
【現代漢語翻譯】 現代漢語譯本 《金七十論捲上》
陳天竺三藏真諦譯
為三苦所逼迫的緣故，想要了解滅除這些苦因的方法。 （但如果）所見（之法）無用，或者並非如此（真實），或者不確定，或者不究竟，（那麼就無法滅苦）。
（以下）講述此偈的緣起。過去有一位仙人名叫迦毗羅（Kapila），從空中化生，自然具有四種德行：一是法，二是慧，三是離欲，四是自在。總合這四種德行成為他的身。他看到這個世間沉溺於盲昧和黑暗之中，生起大悲心。（心想）『唉，生死（輪迴）真是處在盲昧和黑暗之中啊！』他遍觀世間，見到一位婆羅門，姓阿修利（Asuri）。（迦毗羅）運用隱身之術，前往阿修利處，對他說：『阿修利，你只是在玩樂居家之法啊！』說完就離開了。過了一千年后，（迦毗羅）又再次前來，重複說了上面的話。這位婆羅門就回答仙人說：『世尊，我確實只是在玩樂居家之法。』當時，仙人聽了之後又離開了。之後，（迦毗羅）再次前來，又說了上面的話。婆羅門回答他的話也和之前一樣。仙人問道：『你能夠清凈地守持梵行嗎？』婆羅門說：『是的，我能夠守持。』於是就捨棄了居家之法，修行出家，成為迦毗羅的弟子。外道（提問）：『這位婆羅門想要了解（苦）從何因產生？』（經文）回答說：『因為被三苦所逼迫的緣故。』什麼是三苦呢？一是依內苦，二是依外苦，三是依天苦。依內苦是指風、熱、淡（痰）不平衡而引起的病苦。正如醫方所說，從臍以下稱為風處，從心以下稱為熱處，從心以上都屬於淡（痰）。有時風大增長，逼迫淡、熱，就會引起風病，熱、淡也是如此。這叫做身苦。心苦是指可愛的（事物）別離，怨恨的（事物）聚集，所求的（事物）無法得到。分別這三種情況就會產生心苦。這樣的苦叫做依內苦。依外苦是指世人、禽獸、毒蛇、山崩、岸邊崩塌等所產生的苦，叫做外苦。依天苦是指寒冷、炎熱、風雨、雷霆等。總而言之，像這樣種種被天所惱的（苦）。
【English Translation】 English version The Seventy Golden Shastras, Volume 1
Translated by Paramārtha, Tripiṭaka Master of India in the Chen Dynasty
Because of being oppressed by the three sufferings, one desires to know the cause of eliminating these sufferings. (But if) what is seen (the Dharma) is useless, or not so (true), or uncertain, or not ultimate, (then one cannot eliminate suffering).
(The following) narrates the origin of this verse. In the past, there was a sage named Kapila, born from the sky, naturally possessing four virtues: first, Dharma; second, Wisdom; third, detachment from desires; and fourth, freedom. Combining these four virtues became his body. He saw this world immersed in blindness and darkness, and arose great compassion. (Thinking) 'Alas, birth and death (saṃsāra) are truly in blindness and darkness!' He observed the world and saw a Brahmin named Asuri. (Kapila) used the power of invisibility to go to Asuri and said to him: 'Asuri, you are merely playing with the Dharma of household life!' After saying this, he left. After a thousand years, (Kapila) came again and repeated the above words. The Brahmin replied to the sage: 'Venerable One, I am indeed merely playing with the Dharma of household life.' At that time, the sage listened and left again. Later, (Kapila) came again and said the above words again. The Brahmin's reply to him was the same as before. The sage asked: 'Are you able to purely uphold Brahmacharya (pure conduct)?' The Brahmin said: 'Yes, I am able to uphold it.' Then he abandoned the Dharma of household life, practiced renunciation, and became a disciple of Kapila. The heretic (asks): 'This Brahmin wants to know from what cause (suffering) arises?' (The text) replies: 'Because of being oppressed by the three sufferings.' What are the three sufferings? First, suffering dependent on the internal; second, suffering dependent on the external; and third, suffering dependent on the heavens. Suffering dependent on the internal refers to the suffering of illness caused by the imbalance of wind, heat, and phlegm. As the medical texts say, from the navel downwards is called the place of wind, from the heart downwards is called the place of heat, and from the heart upwards all belongs to phlegm. Sometimes, when the wind element increases greatly, oppressing phlegm and heat, it will cause wind disease; heat and phlegm are also like this. This is called bodily suffering. Mental suffering refers to separation from loved ones, gathering with those who are hated, and not obtaining what is sought. Distinguishing these three situations will produce mental suffering. Such suffering is called suffering dependent on the internal. Suffering dependent on the external refers to the suffering caused by people, birds, beasts, poisonous snakes, landslides, collapsing riverbanks, etc., and is called external suffering. Suffering dependent on the heavens refers to cold, heat, wind, rain, thunder, etc. In short, all such sufferings are caused by the heavens.
失心者名依天苦。三苦所逼故生。于欲知為滅苦因。外曰。是因苦能滅此三苦分明已顯現。一者八分醫方所說能滅身苦。二者可愛六塵能滅心苦。是因已顯現。何假復欲知。答曰。此義不無但為二種過失。是故欲知不違道理。其二失者。一無定。二無極。外曰。若八分醫方等有兩過失故不足為滅苦因者。四皮陀中有別因。此因得果是定是極。故汝欲知則無所用。四皮陀中說言。我昔飲須摩味故成不死。得入光天識見諸天。是苦怨者於我復何所作。死者於我復何所能。答曰。汝見隨聞爾有濁失優劣。翻此二因勝變性我知故。所見因者醫方中所說有不定不極過失。隨聞因者傳聞所得。初從梵王乃至仙人。故說四皮陀名隨聞。此皮陀者亦兩過失。如是見醫方復有三過失。一者不清凈。如皮陀中說。獸汝父母及眷屬悉皆隨喜汝。汝今舍此身必得生天上。如馬祠說言。盡殺六百獸。六百獸少三不具足則不得生天為戲等五事。若人說妄語諸天及仙人說此非是罪。如是等罪隨如是等罪隨聞因中有。是故不清凈。二退失者。如皮陀中說。無故而帝釋及阿修羅王。為時節所滅。時不可免故。是法若滅盡。施主從天退。故有退失義。三優劣者。譬如貧窮見富則憂惱。丑好及愚智憂惱亦復然。天中亦如是。下品見上勝次第生憂惱。是故有優劣
【現代漢語翻譯】 現代漢語譯本 失心者名為依天苦（依靠天神而受苦）。因為受到三種苦的逼迫而產生。想要了解什麼才是滅苦的原因。外道說：『滅苦的原因已經很明顯地顯現出來了。第一，八分醫方所說的能夠滅除身體的痛苦；第二，可愛的六塵能夠滅除內心的痛苦。這些原因已經顯現，為什麼還要進一步探求呢？』回答說：『這些方法並非沒有作用，但存在兩種過失。因此，想要了解真正滅苦的原因並不違背道理。這兩種過失是：一是不確定，二是不究竟。』外道說：『如果八分醫方等因為有這兩種過失而不足以作為滅苦的原因，那麼在四吠陀（Four Vedas）中有其他的因。這個因所得到的結果是確定和究竟的。所以你想要了解其他原因就沒有用了。四吠陀中說：我過去飲用了蘇摩（Soma）的味道，所以成了不死之身，得以進入光天，認識並見到諸天。苦難的怨敵又能對我做什麼呢？死亡又能對我怎麼樣呢？』回答說：『你所見所聞的都有不清凈、有優劣的過失。翻轉這兩種原因，憑藉殊勝的智慧，我才能知曉。你所見的醫方中所說的方法，有不確定和不究竟的過失。你所聽聞的，是傳聞所得，最初是從梵天（Brahma）乃至仙人那裡傳下來的，所以說四吠陀名為隨聞。這個吠陀也有兩種過失。像你所見的醫方，還有三種過失。一是不清凈。如吠陀中說：野獸啊，你的父母和眷屬都隨喜你。你現在捨棄這個身體，必定能夠生到天上。如馬祠中說：殺盡六百隻野獸。如果六百隻野獸少了三隻，不具足，就不能生天，只能作為遊戲等五種事情。如果有人說妄語，諸天和仙人會說這不是罪過。像這樣的罪過，在隨聞因中就有。所以說它不清凈。二是退失。如吠陀中說：無緣無故地，帝釋（Indra）和阿修羅王（Asura）被時節所滅。因為時節不可避免。如果這個法滅盡了，施主也會從天上退下來。所以說它有退失的意義。三是優劣。譬如貧窮的人見到富人就會憂愁惱怒，醜陋的人見到美貌的人，愚笨的人見到聰明的人，也會憂愁惱怒。天界中也是這樣，下品的天人見到上品的天人，就會次第產生憂愁惱怒。所以說它有優劣。'
【English Translation】 English version The one who has lost their mind is named 'depending on the gods for suffering' (依天苦). They arise because they are compelled by the three sufferings. They desire to know the cause of the cessation of suffering. The outsider says: 'The cause of the cessation of suffering is already clearly manifest. First, the eight-part medical system (八分醫方) is said to be able to eliminate physical suffering. Second, the lovely six sense objects (六塵) are able to eliminate mental suffering. These causes are already manifest, why do you still desire to know?' The answer is: 'These methods are not without effect, but they have two faults. Therefore, desiring to know the true cause of the cessation of suffering is not against reason. The two faults are: one is uncertainty, and the other is incompleteness.' The outsider says: 'If the eight-part medical system, etc., are insufficient as the cause of the cessation of suffering because they have these two faults, then there are other causes in the Four Vedas (四皮陀). The result obtained from this cause is certain and complete. So it is useless for you to want to know other causes. The Four Vedas say: I used to drink the taste of Soma (須摩), so I became immortal, and was able to enter the heaven of light, and recognize and see the gods. What can the enemy of suffering do to me? What can death do to me?' The answer is: 'What you see and hear have the faults of impurity and inferiority. By reversing these two causes, and relying on superior wisdom, I can know. The methods you see mentioned in the medical system have the faults of uncertainty and incompleteness. What you hear is obtained from hearsay, initially transmitted from Brahma (梵王) and even immortals, so the Four Vedas are called 'following what is heard' (隨聞). This Veda also has two faults. Like the medical system you see, there are also three faults. One is impurity. As the Veda says: Beast, your parents and relatives all rejoice with you. Now you abandon this body, you will surely be born in heaven. As the horse sacrifice (馬祠) says: Kill all six hundred beasts. If six hundred beasts are short of three, not complete, they cannot be born in heaven, but can only be used for games and five other things. If someone tells a lie, the gods and immortals will say that this is not a sin. Such sins are found in the cause of 'following what is heard'. So it is said to be impure. Second is regression. As the Veda says: For no reason, Indra (帝釋) and the Asura King (阿修羅王) are destroyed by the seasons. Because the seasons are inevitable. If this Dharma is exhausted, the benefactor will also retreat from heaven. So it is said to have the meaning of regression. Third is inferiority. For example, a poor person becomes worried and angry when they see a rich person, an ugly person becomes worried and angry when they see a beautiful person, and a foolish person becomes worried and angry when they see a wise person. It is the same in the heavens. Lower-ranking gods become worried and angry when they see higher-ranking gods. So it is said to have inferiority.'
。此三及前兩由此五過失。皮陀不為因。外曰。若爾何因為勝。答曰。翻此二因勝。謂二因者一醫方所說。二皮陀所說。翻此兩因欲知所得因。此因有五德。一定。二極。三凈。四不退。五平等。是故勝前兩。外曰。此因何因得。答曰。變性我知故。變者。一大。二我慢。三五塵。四五根。五五知根。六心。七五大。是七名變自性所作故。自性者無異本因。我者知者。諸人知此二十五真實之境不增不減決定脫三苦。如解脫中說偈。若知二十五隨處隨道住。編髮髻剃頭得解脫無疑。外曰。云何分別本性變異及知者。答曰。本性無變異。大等亦本變。十六但變異。知者非本變。本性者能生一切不從他生。故稱本性。本效能生於大等。是故得本名。不從他生故。是故非變異。大我慢五塵。此七亦本亦變異。大從本性生故變異。能生我慢故是本。我慢從大生故變異。能生五唯故稱本。五唯種從慢生故變異。能生大及根故名本。聲唯種者生空及耳根故為本。乃至香唯種生。地及鼻根。如是七亦本亦變異。十六但變異者。空等五大耳等五根舌等五作根及心。是十六法但從他生。不生他故但變異。知者非本異者。知者者此中名我知為體故。此我不能生不從他生。異前三故非本非變異。外曰。此三義何量為知。世中有量能知如稱尺等。
【現代漢語翻譯】 現代漢語譯本： 此三者加上前述兩者，由此產生五種過失。皮陀（Pitṛ，祖先）不應被視為原因。外道問道：『如果這樣，什麼才是殊勝的原因呢？』回答說：『顛倒這兩種原因才是殊勝的。』所謂兩種原因，一是醫方所說，二是皮陀所說。顛倒這兩種原因，是爲了知曉所獲得的真正原因。此原因具有五種功德：一是決定性，二是極致性，三是純凈性，四是不退轉，五是平等性。因此，它勝過前述兩種原因。外道問道：『此原因由何種原因而得？』回答說：『通過了解自性的變化而得知。』所謂變化，包括：一大（Mahat，宇宙理性），二我慢（Ahaṃkāra，自我意識），三五塵（Tanmātra，五種感覺的潛在元素），四五根（Buddhindriya，五種感覺器官），五五知根（Karmendriya，五種行動器官），六心（Manas，心意），七五大（Mahābhūta，五種物質元素）。這七者被稱為變化，因為它們是自性（Prakṛti，原始物質）所產生的。自性是無異於根本原因的。『我』是指知者（Puruṣa，精神）。如果有人瞭解這二十五種真實的境界，既不增加也不減少，就能決定性地脫離三種痛苦。正如解脫經中所說：『如果瞭解這二十五種真諦，無論身處何處，無論修行何道，無論是編髮髻還是剃頭，都能毫無疑問地獲得解脫。』外道問道：『如何區分本性、變異以及知者呢？』回答說：『本性沒有變異，大等既是本性也是變異，十六者只是變異，知者既非本性也非變異。』本效能夠產生一切，但不從其他事物產生，因此被稱為本性。本效能夠產生大等，因此被稱為『本』。不從他物產生，因此不是變異。大、我慢、五塵，這七者既是本性也是變異。大從本性產生，因此是變異；能夠產生我慢，因此是本。我慢從大產生，因此是變異；能夠產生五唯，因此被稱為本。五唯種從我慢產生，因此是變異；能夠產生大和根，因此被稱為本。聲唯種產生空和耳根，因此是本。乃至香唯種產生地和鼻根。像這樣，這七者既是本性也是變異。十六者只是變異，包括：空等五大，耳等五根，舌等五作根以及心。這十六種法只從他物產生，不產生他物，因此只是變異。知者既非本性也非變異。知者，在此處被稱為『我』，以知為體。此『我』不能產生任何事物，也不從他物產生。與前三者不同，因此既非本性也非變異。外道問道：『這三種意義，用什麼量來衡量才能知曉？世間有可以用來知曉的量，比如秤、尺等。』
【English Translation】 English version: These three, along with the previous two, result in these five faults. Pitṛ (ancestors) should not be considered a cause. The outsider asked, 'If that's the case, what is the superior cause?' The answer is, 'Reversing these two causes is superior.' The so-called two causes are one mentioned in medical texts and the other mentioned by Pitṛ. Reversing these two causes is to know the cause that is truly obtained. This cause has five virtues: one is certainty, two is extremity, three is purity, four is non-regression, and five is equality. Therefore, it surpasses the previous two causes. The outsider asked, 'From what cause is this cause obtained?' The answer is, 'It is known through understanding the transformations of Prakṛti (nature).' The so-called transformations include: one, Mahat (the great, cosmic intellect); two, Ahaṃkāra (ego, self-consciousness); three, the five Tanmātras (subtle elements); four, the five Buddhindriyas (sense organs); five, the five Karmendriyas (organs of action); six, Manas (mind); seven, the five Mahābhūtas (gross elements). These seven are called transformations because they are produced by Prakṛti (primordial matter). Prakṛti is no different from the fundamental cause. 'I' refers to Puruṣa (the knower, spirit). If someone understands these twenty-five true realms, neither increasing nor decreasing them, they will definitely be liberated from the three kinds of suffering. As it is said in the liberation scripture: 'If one understands these twenty-five truths, wherever they are, whatever path they practice, whether they wear braided hair or shave their heads, they will undoubtedly attain liberation.' The outsider asked, 'How can one distinguish between Prakṛti, transformations, and the knower?' The answer is, 'Prakṛti has no transformations, Mahat and others are both Prakṛti and transformations, the sixteen are only transformations, and the knower is neither Prakṛti nor a transformation.' Prakṛti can produce everything but is not produced by anything else, therefore it is called Prakṛti. Prakṛti can produce Mahat and others, therefore it is called 'Prakṛti'. It is not produced by anything else, therefore it is not a transformation. Mahat, Ahaṃkāra, and the five Tanmātras, these seven are both Prakṛti and transformations. Mahat is produced from Prakṛti, therefore it is a transformation; it can produce Ahaṃkāra, therefore it is Prakṛti. Ahaṃkāra is produced from Mahat, therefore it is a transformation; it can produce the five Tanmātras, therefore it is called Prakṛti. The subtle element of sound produces space and the ear organ, therefore it is Prakṛti. And so on, until the subtle element of smell produces earth and the nose organ. Like this, these seven are both Prakṛti and transformations. The sixteen are only transformations, including: the five gross elements such as space, the five sense organs such as the ear, the five organs of action such as the tongue, and the mind. These sixteen dharmas are only produced from something else, they do not produce anything else, therefore they are only transformations. The knower is neither Prakṛti nor a transformation. The knower, here called 'I', has knowing as its essence. This 'I' cannot produce anything, nor is it produced by anything else. Different from the previous three, therefore it is neither Prakṛti nor a transformation. The outsider asked, 'By what measure can these three meanings be known? In the world, there are measures that can be used to know, such as scales and rulers.'
知長短輕重。答曰。證比及聖言。能通一切境。故立量有三。境成立從量。此論中立量有三。一者證量。證量者。是智從根塵生不可顯現。非不定無二。是名證量。二者比量。比量者。以證為前。比量有三。一者有前。二者有餘。三者平等。三者聖言。聖言者。若捉證量比量不通此義。由聖言故是乃得通。譬如天上北郁單越非證比所知。信聖語故乃可得知。聖言者。如偈說。阿含是聖言。聖者滅諸惑。無惑不妄語。因緣不生故。轉通一切境者。若有餘量及余所知不出此三義。平等六量以聖言攝故。境成立從量者。境謂二十五義攝一切故。成立者。明此二十五。云何得名境。智量所行故。故得成於境。由證比聖言故得略立三廣則二十五。外曰。說量有三。量相云何。答曰。對塵解證量。比量三別知。相有相為先。聖教名聖言。對塵解證量者。耳于聲生解。乃至鼻于香生解。唯解不能知。是名為證量。比量三別知者。一有前。二有餘。三平等。此三種智因證量故。能別此三境及三世。是名比量。如人見黑雲。當知必雨。如見江中滿新濁水。當知上源必有雨。如見巴吒羅國庵羅樹發華。當知憍薩羅國亦復如是。相有相為先者。相有相相應不相離。因證此相故。比量乃得成。聖教名聖言者。如梵天及摩㝹王所說四皮陀及正論。
【現代漢語翻譯】 現代漢語譯本 知長短、輕重。回答說：『通過現量（Pratyaksha，直接認知）、比量（Anumana，推論認知）以及聖言量（Agama，聖典認知），能夠通達一切境界。』因此，建立量有三種。境界的成立依賴於量。此論中建立的量有三種：一是現量。現量是指，智慧從根（感官）、塵（對像）產生，不可直接顯現，不是不確定或二元的。這稱為現量。二是比量。比量是指，以現量為前提。比量有三種：一是有前比量，二是有餘比量，三是平等比量。三是聖言量。聖言量是指，如果執著于現量、比量而不能通達此義，通過聖言才能通達。譬如天上北俱盧洲（Uttarakuru），不是現量、比量所能知曉的，相信聖語才能得知。聖言是指，如偈頌所說：『阿含（Agama，聖典）是聖言，聖者滅除諸惑，無惑就不會妄語，因緣不生故。』『通達一切境界』是指，如果還有其他的量以及其他的所知，都不能超出這三種意義。六種平等量被聖言量所包含。『境界的成立依賴於量』是指，境界是指二十五諦（Tattva），包含一切。『成立』是指，闡明這二十五諦。為什麼能被稱為境界？因為是智慧之量所行之處。因此，可以略立三種量，廣則有二十五諦。外人問：『說了量有三種，量的相是什麼？』回答說：『對塵產生了解是現量，比量有三種差別需要知曉，相、有相是前提，聖教稱為聖言。』『對塵產生了解是現量』是指，耳朵對聲音產生了解，乃至鼻子對氣味產生了解，僅僅是瞭解而不能知曉，這稱為現量。『比量有三種差別需要知曉』是指，一是有前比量，二是有餘比量，三是平等比量。這三種智慧因為現量的緣故，能夠區分這三種境界以及三世。這稱為比量。如人見到黑雲，應當知道必定會下雨。如見到江中充滿新近渾濁的水，應當知道上游必定有雨。如見到巴吒羅國（Pataliputra）的庵羅樹（Amra，芒果樹）開花，應當知道憍薩羅國（Kosala）也同樣如此。『相、有相是前提』是指，相、有相相應而不相分離，因為證實了此相，比量才能成立。『聖教稱為聖言』是指，如梵天（Brahma）以及摩㝹王（Manu）所說的四吠陀（Veda）以及正論。
【English Translation】 English version Knowing length, shortness, lightness, and heaviness. The answer is: 'Through Pratyaksha (direct perception), Anumana (inference), and Agama (scriptural testimony), one can comprehend all realms.' Therefore, three Pramanas (means of knowledge) are established. The establishment of realms depends on Pramanas. In this treatise, three Pramanas are established: first, Pratyaksha. Pratyaksha is the wisdom arising from the senses and objects, which cannot be directly manifested, and is neither uncertain nor dualistic. This is called Pratyaksha. Second, Anumana. Anumana refers to that which has Pratyaksha as its basis. There are three types of Anumana: first, Purvavat (inference from cause to effect); second, Sesavat (inference from effect to cause); and third, Samanyatodrsta (inference by analogy). Third, Agama. Agama refers to that which, if one clings to Pratyaksha and Anumana and cannot comprehend its meaning, can be comprehended through Agama. For example, Uttarakuru (Northern Kurus) in the heavens cannot be known through Pratyaksha or Anumana; it can only be known by believing the sacred words. Agama refers to what is said in verses: 'The Agamas are sacred words; the sages have extinguished all delusions; without delusions, they do not speak falsely, because causes and conditions do not arise.' 'Comprehending all realms' means that if there are other Pramanas and other knowable objects, they cannot exceed these three meanings. The six Samanya Pramanas are included within Agama. 'The establishment of realms depends on Pramanas' means that realms refer to the twenty-five Tattvas (realities), which encompass everything. 'Establishment' means elucidating these twenty-five Tattvas. Why can they be called realms? Because they are the domain of the measure of wisdom. Therefore, three Pramanas can be briefly established, while broadly there are twenty-five Tattvas. An outsider asks: 'You have said that there are three Pramanas; what are the characteristics of the Pramanas?' The answer is: 'Understanding arising from objects is Pratyaksha; Anumana has three distinctions that need to be known; the relation between the sign and the object possessing the sign is the prerequisite; sacred teachings are called Agama.' 'Understanding arising from objects is Pratyaksha' means that the ear produces understanding of sound, and the nose produces understanding of smell; merely understanding without knowing is called Pratyaksha. 'Anumana has three distinctions that need to be known' means: first, Purvavat; second, Sesavat; and third, Samanyatodrsta. These three types of wisdom, because of Pratyaksha, can distinguish these three realms and the three times. This is called Anumana. For example, when a person sees black clouds, they should know that it will definitely rain. If one sees a river full of newly turbid water, one should know that there must be rain upstream. If one sees the Amra (mango) trees in Pataliputra (Pataliputra) blossoming, one should know that the same is true in Kosala (Kosala). 'The relation between the sign and the object possessing the sign is the prerequisite' means that the sign and the object possessing the sign are corresponding and inseparable; because this sign is verified, Anumana can be established. 'Sacred teachings are called Agama' refers to the four Vedas and correct treatises spoken by Brahma (Brahma) and Manu (Manu).
外曰。說比量有三。何量何境界。能所得通達。答曰。依平等比量。過根境得成。若所依比不顯。隨聖言則現。依平等量者。謂于比量中是曰平等量。自性及與我。此境過根故平等能別。大等諸末有三種德。一樂。二苦。三癡闇。此末德離本德。末德則不成。故由末德比本。是故自性由平等比成。我者應決定有。大等變異為他故。故我亦由平等成。若依證比量。有義不得成。為出智外故。依聖言得解。如上天帝釋北郁單越等。外曰。自性及我無不可見故。如非自在二頭三手。答曰。實有諸義八種不可見。何者為八。以偈示曰。
最遠及最近 根壞心不定 細微及覆障 伏逼相似聚
世間實有物遠故不可見。譬如墮彼岸此則不能知。近故不可見。如塵在眼則不能取。根壞故不見。猶如聾盲人不能取聲色。心不定故不見。譬如心異緣不能得此境。細微故不見。如煙熱塵氣散空細不知。覆障故不見。譬如壁外物隔覆不可知。伏逼故不見。譬如日光出星月不復顯。相似故不見。如粒豆在豆聚同類難可知。如是實有物八種不可見。無物有四種亦復不可知。一生前不可見。如泥未作器。器則不可知。二壞無故不見。如瓶破壞已則不可復知。三互無故不見。如牛中不見馬馬中不見牛。四極無故不見。如非自在人二頭
【現代漢語翻譯】 現代漢語譯本： 外道問：『你們所說的比量有三種，是哪三種？它們的境界是什麼？如何才能通達能取和所取？』 答：『依靠平等比量，可以超越根和境而成就。如果所依靠的比量不明顯，那麼通過聖言就能顯現。』 『依靠平等量，是指在比量中，這被稱為平等量。自性（Prakriti）以及我（Purusha），它們的境界超越了根，因此平等能夠區分。』 『大（Mahat）等諸末（Tanmatras）有三種德（Gunas）：一為樂（Sattva），二為苦（Rajas），三為癡闇（Tamas）。這些末德如果脫離了本德（根本自性），就不能成立。因此，通過末德可以比知本德。所以，自性可以通過平等比量來成立。』 『我（Purusha）的存在也應該被確定，因為大等的變化是爲了他（Purusha）的緣故。因此，我也可以通過平等比量來成立。』 『如果依靠證比量，有些義理就不能成立，因為超出了智慧的範圍。所以要依靠聖言才能理解，例如上天（Svarga）、帝釋（Indra）、北郁單越（Uttarakuru）等。』 外道問：『自性（Prakriti）和我（Purusha）並沒有不可見的情況，就像非自在（Ishvara）沒有二頭三手一樣。』 答：『實際上，有八種情況會導致事物不可見。』 『用偈頌來說明：』 『最遠及最近，根壞心不定，細微及覆障，伏逼相似聚。』 『世間確實存在因為遙遠而不可見的事物，例如墜落到彼岸的東西，我們無法知曉。因為太近而不可見，例如灰塵在眼睛裡，就無法取出來。因為根壞而不可見，例如聾啞人無法聽到聲音和看到顏色。因為心不定而不可見，例如心專注于其他事物，就無法得到這個境界。因為細微而不可見，例如煙、熱、塵埃、氣體散佈在空中，難以察覺。因為遮蔽而不可見，例如墻外的物體被阻隔而無法知曉。因為伏逼而不可見，例如太陽出來后，星月的光芒就不再顯現。因為相似而不可見，例如豆粒在豆堆里，同類難以分辨。』 『像這樣，確實存在八種原因導致事物不可見。沒有的事物也有四種情況導致不可知：』 『一、生前不可見，例如泥土未做成器皿時，器皿就不可知。二、壞滅后消失而不可見，例如瓶子破壞后就無法再知曉。三、互相不存在而不可見，例如在牛中看不到馬，在馬中看不到牛。四、完全不存在而不可見，例如非自在的人沒有二頭。』
【English Translation】 English version: The outsider said: 'You say there are three kinds of inference (Pramana). What are they and what are their respective domains? How can one attain thorough understanding of the knower and the known?' The answer: 'By relying on inference based on equality (Samanya), one can transcend the senses and their objects and achieve understanding. If the inference relied upon is not clear, it can be revealed through the words of the sages (Agama).' 'Relying on inference based on equality means that in inference, this is called inference based on equality. Nature (Prakriti) and the Self (Purusha), their domains transcend the senses, therefore equality can distinguish them.' 'The Great (Mahat) and other subtle elements (Tanmatras) have three qualities (Gunas): one is pleasure (Sattva), two is pain (Rajas), and three is delusion (Tamas). These subtle qualities cannot exist apart from the fundamental quality (original nature). Therefore, the fundamental quality can be inferred from the subtle qualities. Thus, nature can be established through inference based on equality.' 'The existence of the Self (Purusha) should also be determined, because the changes in the Great and other elements are for the sake of the Self. Therefore, the Self can also be established through inference based on equality.' 'If one relies on inference based on evidence (Vishesha), some meanings cannot be established, because they are beyond the scope of intelligence. Therefore, one must rely on the words of the sages to understand, such as the upper heavens (Svarga), Indra (Indra), Uttarakuru (Uttarakuru), etc.' The outsider said: 'Nature (Prakriti) and the Self (Purusha) are not invisible, just as the non-lord (Ishvara) does not have two heads and three hands.' The answer: 'In reality, there are eight reasons why things are invisible.' 'Let me explain with a verse:' 'The farthest and the nearest, the damaged senses and the unfixed mind, the subtle and the covered, the suppressed and the similar aggregates.' 'Things in the world are indeed invisible because they are far away, such as something that has fallen to the other shore, we cannot know it. Invisible because they are too close, such as dust in the eye, it cannot be removed. Invisible because the senses are damaged, such as a deaf or blind person cannot perceive sound or color. Invisible because the mind is unfixed, such as when the mind is focused on other things, it cannot obtain this object. Invisible because they are subtle, such as smoke, heat, dust, and gas scattered in the air, difficult to perceive. Invisible because they are covered, such as objects outside the wall are blocked and cannot be known. Invisible because they are suppressed, such as when the sun comes out, the light of the stars and moon no longer appears. Invisible because they are similar, such as beans in a pile of beans, difficult to distinguish because they are of the same kind.' 'Like this, there are indeed eight reasons why things are invisible. There are also four reasons why non-existent things are unknowable:' 'First, invisible before they are produced, such as when clay has not yet been made into a vessel, the vessel is unknowable. Second, invisible after they are destroyed and disappear, such as when a bottle is broken, it can no longer be known. Third, invisible because they are mutually non-existent, such as a horse cannot be seen in a cow, and a cow cannot be seen in a horse. Fourth, invisible because they are completely non-existent, such as a non-lord person does not have two heads.'
及三手。如是十二種有無不可見。是故汝謂不可見故便言自性及我無。是義不然。外曰。若謂自性及我不可見者。於十二中是何不可見。答曰。一因緣故不可見。何者一因緣。以偈示曰。
性細故不見 非無緣可見 大等是其事 與性不似似
性細故不見非無緣可見者。自性實有。微細故不見。譬如煙等於空中散細故不可見。自性亦如是。不如第二頭第三手畢竟無故不可見也。外曰。若不可見。云何得知有。答曰。緣事見自因自性所造。事依平等比量知自性實有。外曰。何等是其事。答曰。大等是其事。從自性生大。從大生我慢。從我生五唯。從五唯生十六見。大等事有三德。故知自性有三德也。與性不似似者。是事有二種。一者與自性不相似。二者與自性相似。譬如一人生二子。一則似父。一則不似。是因為事有似本不似本。后當廣說。此論等有如此事。若弟子可則。于自性等為有為無亦有亦無。云何如此聖執不同故。有諸聖人謂土聚等已有瓶等。衛世師等謂先無後有此義等。釋迦所說土聚中瓶不有不無。由是三說。是故我執是中間。答曰。我先破釋迦執。后破衛世師。釋迦所說非有非無。是義不然。自相違故。若非有者即成無。若非無者即是有。是有無者一處相違。故不得立。譬如有說此人者亦
【現代漢語翻譯】 現代漢語譯本 以及第三隻手。像這樣十二種有和無是不可見的。因此，你說因為不可見就說自性和我是沒有的，這種說法是不對的。外道問：如果說自性和我是不可見的，那麼在十二種事物中，哪些是不可見的？回答說：因為因緣的緣故不可見。什麼是一個因緣呢？用偈語來闡述：
『自性微細故不可見，並非沒有因緣就可以看見。 大等是它的事物，與自性不相似又相似。』
『自性微細故不可見，並非沒有因緣就可以看見』的意思是：自性確實存在，因為微細所以看不見。譬如煙在空中消散，因為細微所以看不見。自性也是這樣。不像第二顆頭、第三隻手那樣畢竟是沒有，所以看不見。外道問：如果不可見，怎麼知道它存在呢？回答說：通過事物來觀察自性的因，自性所造的事物依賴平等比量，就知道自性確實存在。外道問：什麼是它的事物呢？回答說：大等是它的事物。從自性產生大（Mahat，宇宙理性），從大產生我慢（Ahamkara，自我意識），從我慢產生五唯（Tanmatras，五種感覺的潛在形式），從五唯產生十六見（Sixteen transformations，十六種變化）。大等事物具有三種德性（Gunas，屬性），所以知道自性具有三種德性。『與自性不相似又相似』的意思是：這些事物有兩種情況，一種是與自性不相似，一種是與自性相似。譬如一個人有兩個兒子，一個像父親，一個不像。因此事物有像本源的，也有不像本源的，後面會詳細說明。此論等有這樣的事物。如果弟子可以接受，那麼對於自性等，是有還是沒有，或者亦有亦無？為什麼會有這樣的聖者執著不同呢？有些聖人認為土堆等已經有瓶子等，衛世師（Vaisheshika，勝論派）等認為先沒有後有，是這樣的意思。釋迦（Sakya，釋迦牟尼）所說土堆中的瓶子非有非無。因為有這三種說法，所以我執著于中間。回答說：我先破斥釋迦的執著，后破斥衛世師。釋迦所說的非有非無，這種說法是不對的，因為自相矛盾。如果說非有，那就成了無；如果說非無，那就是有。說是有和無，在一個地方是互相矛盾的，所以不能成立。譬如有人說這個人也
【English Translation】 English version and a third hand. Thus, these twelve kinds of existence and non-existence are invisible. Therefore, your saying that because they are invisible, self-nature and 'I' do not exist is incorrect. The outsider asks: If self-nature and 'I' are said to be invisible, which of the twelve things are invisible? The answer is: They are invisible because of conditions. What is one condition? It is shown in a verse:
'Because self-nature is subtle, it is invisible; it is not visible without conditions. Greatness and the like are its affairs; it is similar and dissimilar to self-nature.'
'Because self-nature is subtle, it is invisible; it is not visible without conditions' means: Self-nature truly exists, but because it is subtle, it is invisible. For example, smoke dissipates in the air, and because it is subtle, it is invisible. Self-nature is also like this. It is not like a second head or a third hand, which are ultimately non-existent and therefore invisible. The outsider asks: If it is invisible, how do you know it exists? The answer is: By observing the cause of self-nature through things, and the things created by self-nature rely on equal comparison, then you know that self-nature truly exists. The outsider asks: What are its affairs? The answer is: Greatness and the like are its affairs. From self-nature arises Mahat (cosmic intellect), from Mahat arises Ahamkara (ego), from Ahamkara arise the Tanmatras (subtle elements), and from the Tanmatras arise the Sixteen transformations. Greatness and other things have three Gunas (qualities), so we know that self-nature has three Gunas. 'Similar and dissimilar to self-nature' means: These things have two situations, one is dissimilar to self-nature, and the other is similar to self-nature. For example, a person has two sons, one resembles the father, and the other does not. Therefore, things are like the origin and also unlike the origin, which will be explained in detail later. This treatise and others have such things. If the disciple can accept it, then regarding self-nature and the like, is it existent, non-existent, or both existent and non-existent? Why are there such different attachments of the sages? Some sages believe that a pile of earth already contains a jar, and the Vaisheshikas believe that it exists after being non-existent, which is the meaning. Sakya (Sakyamuni) said that the jar in the pile of earth is neither existent nor non-existent. Because there are these three statements, I am attached to the middle. The answer is: I will first refute Sakya's attachment, and then refute the Vaisheshikas. Sakya's saying that it is neither existent nor non-existent is incorrect because it is self-contradictory. If it is said to be non-existent, then it becomes non-existent; if it is said to be not non-existent, then it is existent. Saying that it is both existent and non-existent is contradictory in one place, so it cannot be established. For example, if someone says this person is also
死亦活。此言相違則不成就。釋迦言亦如是。三藏曰。此計不然。何以故。釋迦無此執故。若釋迦說非有不執無。說非無不執有。離有無執故不成破也。今破衛世師執耶執。衛世師我義中有五因。能顯因中定有果。何等有五因。
無不可作故 必須取因故 一切不生故 能作所作故 隨因有果故 故說因有果
一無不可作故者。世中若物無造作不得成。如從沙出油。若物有可作如壓麻出油。若物此中無。從此不得出。今見大等從性生。故知自性有大等。二必須取因故者。若人慾求物。必須取物因。譬如有人計明日婆羅門應來我家食故我今取乳。若乳中無蘇酪何故不取水。求物取因故。故知自性中有大。三一切不生故者。若因中無果者。則一切能生一切物。草沙石等能生金銀等物。此事無故。故知因中有果。四能作所作故者。譬如陶師具足作具從土聚作瓶瓫等。不從草木等以作瓶瓫。故知自效能作大等。故自性有大等。五隨因有果故者。謂隨因種類。果種亦如是。譬如麥芽者必隨於麥種。若因中無果者。果必不似因。是則從麥種豆等芽應成。以無如此故。故知因有果。衛世師等執因中無果。是義不然。故知因中定有果。中間問已竟。還續說前義。與性不似者。不似有九種。
有因無常多 不
【現代漢語翻譯】 現代漢語譯本： 『死亦活』。這種說法是自相矛盾的，不能成立。釋迦牟尼的言論也是如此嗎？三藏（Tripitaka）說：『這種看法不對。』為什麼呢？因為釋迦牟尼沒有這種執著。如果釋迦牟尼說『非有』，他不會執著于『無』；如果他說『非無』，他不會執著于『有』。因為他遠離了對『有』和『無』的執著，所以這種破斥是不成立的。』現在要破斥衛世師（Vaisheshika）的『因中有果』的執著。衛世師認為，按照我的理論，有五個理由可以證明『因』中必定有『果』。這五個理由是什麼呢？ 『因為沒有不可造作之物，所以必須選取原因；一切事物不是無中生有，而是能作和所作的關係；隨著原因的不同，結果也不同。』所以說原因中存在結果。 第一，『因為沒有不可造作之物』。世間上的事物，如果沒有經過造作，就不能成就。比如從沙子里榨油是不可能的。如果事物可以被造作，就像壓榨芝麻可以出油一樣。如果某種東西原本不存在於某個地方，就不能從那裡產生。現在看到『大』（Mahat，宇宙理性）等從自性（Prakriti，原始物質）中產生，所以知道自性中存在『大』等。 第二，『必須選取原因』。如果有人想要得到某種東西，就必須選取產生這種東西的原因。比如有人認為明天婆羅門（Brahmin）應該來我家吃飯，所以今天就準備牛奶。如果牛奶中沒有酥酪（Ghee），為什麼不取水呢？因為求取事物必須選取其原因。所以知道自性中存在『大』。 第三，『一切事物不是無中生有』。如果原因中沒有結果，那麼一切事物都能產生一切事物，草、沙、石頭等都能產生金銀等物。但事實並非如此。所以知道原因中存在結果。 第四，『能作和所作的關係』。比如陶師準備好工具，從土堆中製作瓶瓶罐罐，而不是從草木等物中製作瓶瓶罐罐。所以知道自效能夠產生『大』等，因此自性中存在『大』等。 第五，『隨著原因的不同，結果也不同』。也就是說，隨著原因種類的不同，結果的種類也不同。比如麥芽必定來自於麥種。如果原因中沒有結果，那麼結果必定不像原因。這樣的話，從麥種中就應該長出豆芽等。但事實並非如此。所以知道原因中存在結果。衛世師等人認為原因中沒有結果，這種說法是不對的。所以知道原因中必定存在結果。中間的提問已經結束，現在繼續說前面的內容。與自性不相似的，不相似的有九種： 『有因、無常、多』，不...
【English Translation】 English version: 『Death is also life.』 This statement is contradictory and cannot be established. Is Shakyamuni's statement also like this? The Tripitaka says: 『This view is incorrect.』 Why? Because Shakyamuni does not have this attachment. If Shakyamuni says 『non-being,』 he will not be attached to 『non-existence』; if he says 『non-non-being,』 he will not be attached to 『existence.』 Because he is detached from the attachment to 『being』 and 『non-being,』 this refutation is not valid.』 Now, we refute the Vaisheshika's attachment to 『effect exists in the cause.』 According to my theory, the Vaisheshika believes that there are five reasons to prove that 『cause』 must have 『effect.』 What are these five reasons? 『Because there is nothing that cannot be created, it is necessary to choose the cause; everything is not born from nothing, but is a relationship between what can be done and what is done; the results vary with the causes.』 Therefore, it is said that the result exists in the cause. First, 『because there is nothing that cannot be created.』 Things in the world cannot be achieved without creation. For example, it is impossible to extract oil from sand. If something can be created, it is like pressing sesame seeds to produce oil. If something does not exist in a certain place, it cannot be produced from there. Now seeing 『Mahat』 (cosmic intelligence) and others arising from Prakriti (primordial matter), we know that 『Mahat』 and others exist in Prakriti. Second, 『it is necessary to choose the cause.』 If someone wants to obtain something, they must choose the cause that produces it. For example, someone thinks that a Brahmin should come to my house for dinner tomorrow, so I will prepare milk today. If there is no ghee in the milk, why not take water? Because to obtain something, you must choose its cause. So we know that 『Mahat』 exists in Prakriti. Third, 『everything is not born from nothing.』 If there is no effect in the cause, then everything can produce everything, grass, sand, stones, etc. can produce gold, silver, etc. But this is not the case. So we know that the effect exists in the cause. Fourth, 『the relationship between what can be done and what is done.』 For example, a potter prepares tools and makes bottles and jars from a pile of soil, not from grass, wood, etc. So we know that Prakriti can produce 『Mahat』 and others, so 『Mahat』 and others exist in Prakriti. Fifth, 『the results vary with the causes.』 That is, the type of result varies with the type of cause. For example, barley sprouts must come from barley seeds. If there is no effect in the cause, then the result must not be like the cause. In this case, bean sprouts, etc. should grow from barley seeds. But this is not the case. So we know that the effect exists in the cause. The Vaisheshikas and others believe that there is no effect in the cause, which is incorrect. So we know that the effect must exist in the cause. The question in the middle is over, and now we continue to talk about the previous content. Those that are dissimilar to Prakriti, there are nine kinds of dissimilarities: 『Having cause, impermanent, many』, not...
遍有事沒 有分依屬他 變異異自性
一有因者。大等乃至五大皆有因。自性為大因。我慢大為因。五唯慢為因。根等十六物。五唯為其因。自性不如是。無有因生故。故謂不相似。二無常者。大等從性生。生故是無常。無常有二種。一暫住無常。二唸唸無常。暫住無常者。相違緣未來。是時則暫住。譬如山樹等。未有火災時。是則暫停住。火災若來至。是時五大等。則沒五唯中。五唯沒我慢。我慢沒于大。大沒自性中。故大等是無常。自性不如是。常無有沒故。三多者。謂大等則為多人。人不同故。慢等亦如是。自性唯是一。多人所共故。四不遍者。自性及我遍一切處。謂地空天。大等諸物則不如是。不遍一切故。是故與性異。五有事者。大等諸物慾起生死時。依此十三具。能使細微身輪轉于生死申縮往還故。自性不如是。無有申縮故。六沒者。大等諸物轉末還本則不可見。是名為沒。如五大等轉沒五唯中不復見大等。乃至大沒自性中。大亦不可見。自性不如是。無有轉沒故。七有分者。大等皆有。分分分不同故。自性不如是。常無分分故。八依他者。謂大依自性。我慢依于大。五唯依我慢。五大等十六。並依於五唯。自性不如是。不由他生故。九屬他者。大等從本生。末不自在故。譬如父存時。兒不得
【現代漢語翻譯】 現代漢語譯本 遍是有事之物嗎？ 有分位，依屬於其他事物，並且會變異，失去其自性。 第一，有因。『大』（Mahat，宇宙理性）等乃至五大（地、水、火、風、空）都有因。自性（Prakriti，原質）是『大』的因，『我慢』（Ahamkara，自我意識）是『大』的因，五唯（Tanmatras，五種感覺的本原）是『我慢』的因，根（Indriyas，感覺器官和行動器官）等十六種事物，五唯是它們的因。自性不是這樣，因為它不是由任何原因產生的，所以說它不相似。 第二，無常。『大』等是從自性產生的，因為產生所以是無常的。無常有兩種：一是暫住無常，二是念念無常。暫住無常是指，當相違的因緣尚未到來時，事物暫時存在，比如山和樹等，在沒有火災時，暫時存在。如果火災到來，這時五大等就會消失在五唯中，五唯消失在『我慢』中，『我慢』消失在『大』中，『大』消失在自性中。所以『大』等是無常的。自性不是這樣，因為它是常恒的，不會消失。 第三，多。『大』等是多種多樣的，因為人是不同的。『我慢』等也是這樣。自性只有一個，被很多人共同擁有。 第四，不遍。自性和『我』（Purusha，神我）遍及一切處，比如地、空、天。『大』等事物則不是這樣，它們不能遍及一切處，所以與自性不同。 第五，有事。『大』等事物在想要開始生死輪迴時，依靠這十三種工具（五知根、五作業根、意根、『我慢』、『大』），能夠使細微身在生死中輪轉，伸縮往還。自性不是這樣，因為它沒有伸縮。 第六，沒。『大』等事物轉變到最後，迴歸到本源時，就不可見了，這叫做『沒』。比如五大等轉變消失在五唯中，就不再能看到五大等，乃至『大』消失在自性中，『大』也不可見了。自性不是這樣，因為它不會轉變消失。 第七，有分。『大』等都有分，分分不同。自性不是這樣，它是常恒的，沒有分。 第八，依他。『大』依賴於自性，『我慢』依賴於『大』，五唯依賴於『我慢』，五大等十六種事物都依賴於五唯。自性不是這樣，因為它不是由其他事物產生的。 第九，屬他。『大』等是從本源產生的，末端不自在。比如父親在世時，兒子不能爲所欲爲。
【English Translation】 English version Is everything pervasive an event? It has divisions, depends on others, and undergoes changes, losing its own nature. First, it has a cause. 'Mahat' (the Great, cosmic intellect) and even the five great elements (earth, water, fire, wind, and space) all have a cause. Prakriti (primordial matter) is the cause of 'Mahat', Ahamkara (ego-consciousness) is the cause of 'Mahat', the five Tanmatras (subtle elements) are the cause of Ahamkara, and the sixteen objects including the Indriyas (senses and organs of action) have the five Tanmatras as their cause. Prakriti is not like this, because it is not produced by any cause, so it is said to be dissimilar. Second, it is impermanent. 'Mahat' and others are produced from Prakriti, and because they are produced, they are impermanent. There are two kinds of impermanence: temporary impermanence and momentary impermanence. Temporary impermanence refers to the temporary existence of things when conflicting conditions have not yet arrived, such as mountains and trees, which exist temporarily when there is no fire. If a fire arrives, then the five great elements will disappear into the five Tanmatras, the five Tanmatras will disappear into Ahamkara, Ahamkara will disappear into 'Mahat', and 'Mahat' will disappear into Prakriti. Therefore, 'Mahat' and others are impermanent. Prakriti is not like this, because it is constant and does not disappear. Third, it is multiple. 'Mahat' and others are diverse, because people are different. Ahamkara and others are also like this. Prakriti is only one, shared by many. Fourth, it is not pervasive. Prakriti and 'Purusha' (the Self, spirit) pervade all places, such as earth, space, and sky. 'Mahat' and other things are not like this, they cannot pervade all places, so they are different from Prakriti. Fifth, it is an event. When 'Mahat' and other things want to begin the cycle of birth and death, they rely on these thirteen instruments (the five senses of knowledge, the five organs of action, the mind, Ahamkara, and 'Mahat'), which enable the subtle body to revolve in birth and death, stretching and returning. Prakriti is not like this, because it has no stretching. Sixth, it disappears. When 'Mahat' and other things transform to the end and return to the origin, they become invisible, which is called 'disappearance'. For example, when the five great elements transform and disappear into the five Tanmatras, the five great elements can no longer be seen, and even when 'Mahat' disappears into Prakriti, 'Mahat' is also invisible. Prakriti is not like this, because it does not transform and disappear. Seventh, it has parts. 'Mahat' and others all have parts, and the parts are different. Prakriti is not like this, it is constant and has no parts. Eighth, it depends on others. 'Mahat' depends on Prakriti, Ahamkara depends on 'Mahat', the five Tanmatras depend on Ahamkara, and the sixteen things including the five great elements all depend on the five Tanmatras. Prakriti is not like this, because it is not produced by other things. Ninth, it belongs to others. 'Mahat' and others are produced from the origin, and the end is not free. For example, when the father is alive, the son cannot do as he pleases.
自在。自性不如是。無本為他故。由此九種因。本末皆不同。故謂不相似。已說不相似。相似今當說。與性似者。以偈示曰。
三德不相離 塵平等無知 能生本末似 我翻似不似
相似有六種。初三德者。變異有三德。變異者。所謂大我慢乃至五大等。此二十三皆有三德。一樂。二苦。三癡闇。末有三德。故知本有三德。末不離本故。譬如黑衣從黑縷出。末與本相似。故知變異有三德。變異由本故。自性有三德。謂本末相似。二不相離者。變異與三德不可分離故。譬如牛與馬。其體不為一。三德與變異。其義不如是。自性有三德。斯義亦復然。同不相離故。本末則相似。三塵者。是大等變異。我所受用故。故說名為塵。自性亦如是。我所受用故。四平等者。是大等變異。一切我共用。如一婢使有眾多主。同共驅役故。自性亦如是。一切我同用。是故說相似。五無知者。是大等變異。不能識分別。樂苦及闇癡。知我獨得故。離我諸法無有知。自性亦如是。本末同無知。其義則相似。亦能生本末。似者大能生我慢。我慢生五唯。乃至五大等。自效能生大。故本末皆相似。我翻似不似者。變異與自性。有六種相似。我無此相似。是故翻于似。又翻不似者。變異與自性。九種不相似。我翻於八種。故名翻不
【現代漢語翻譯】 現代漢語譯本： 自在（Isvara，主宰）。自性（Prakrti，本性）並非如此。因為沒有本源而依賴於他者。由此有九種原因，導致本源和結果都不同，所以說它們不相似。前面已經說了不相似之處，現在應當說相似之處。與自性相似的事物，用偈頌來揭示：
『三德不相離，塵平等無知，能生本末似，我翻似不似。』
相似之處有六種。首先是『三德』，變異（Vikriti，演變物）具有三種德性（Guna，性質）。變異是指大我慢（Mahat-ahamkara）乃至五大（Panca-mahabhuta）等。這二十三種事物都具有三種德性：樂（Sattva，悅性）、苦（Rajas，變性）和癡闇（Tamas，惰性）。結果有三種德性，因此可知本源也有三種德性，因為結果不離本源。譬如黑色的衣服是從黑色的線縷織出。結果與本源相似。因此可知變異具有三種德性，因為變異源於本源。自性具有三種德性，這意味著本源和結果相似。第二是『不相離』，變異與三種德性不可分離。譬如牛和馬，它們的本體不是一體。三種德性與變異的關係，並非如此。自性具有三種德性，這個道理也是一樣。因為同樣不可分離，所以本源和結果相似。第三是『塵』，是指大等變異，為我（Purusha，神我）所受用，所以被稱為塵。自性也是如此，為我所受用。第四是『平等』，是指大等變異，一切我都共同使用。如同一婢女有眾多主人，共同驅使她。自性也是如此，一切我都共同使用，所以說相似。第五是『無知』，是指大等變異，不能識別分別樂、苦及闇癡，知道只有我才能獲得。離開我，諸法就沒有知覺。自性也是如此，本源和結果都無知，這個意義上是相似的。也能產生本源和結果，相似之處在於大能產生我慢，我慢產生五唯（Panca-tanmatra），乃至五大等。自效能夠產生大，所以本源和結果都相似。『我翻似不似』，變異與自性，有六種相似之處，我沒有這些相似之處，所以說翻于相似。又說翻于不相似，變異與自性，有九種不相似之處，我翻於八種，所以名為翻不。
【English Translation】 English version: Isvara (自在, the Lord). Prakrti (自性, Nature) is not like that, because it has no origin and depends on others. Because of these nine reasons, the origin and the result are different, so they are said to be dissimilar. The dissimilarities have been described, and now the similarities should be described. That which is similar to Prakrti is revealed in a verse:
'The three Gunas are inseparable, dust, equality, and ignorance, capable of producing similar origins and results, but I am the opposite of similar and dissimilar.'
There are six kinds of similarities. First, the 'three Gunas' (三德). Vikriti (變異, evolutes) have three Gunas (德性, qualities). Vikriti refers to Mahat-ahamkara (大我慢, Great Ego) and the five great elements (五大, Panca-mahabhuta), etc. These twenty-three entities all have three Gunas: Sattva (樂, pleasure), Rajas (苦, pain), and Tamas (癡闇, darkness). The result has three Gunas, so it is known that the origin also has three Gunas, because the result is inseparable from the origin. For example, a black garment is made from black threads. The result is similar to the origin. Therefore, it is known that Vikriti has three Gunas, because Vikriti originates from the origin. Prakrti has three Gunas, which means that the origin and the result are similar. Second, 'inseparable' (不相離), Vikriti is inseparable from the three Gunas. For example, a cow and a horse, their bodies are not one. The relationship between the three Gunas and Vikriti is not like that. Prakrti has three Gunas, and this principle is also the same. Because they are equally inseparable, the origin and the result are similar. Third, 'dust' (塵), refers to the evolutes such as Mahat, which are enjoyed by Purusha (我, the Self), so they are called dust. Prakrti is also like that, enjoyed by Purusha. Fourth, 'equality' (平等), refers to the evolutes such as Mahat, which are commonly used by all Purushas. Just as a maidservant has many masters who commonly drive her. Prakrti is also like that, commonly used by all Purushas, so it is said to be similar. Fifth, 'ignorance' (無知), refers to the evolutes such as Mahat, which cannot recognize and distinguish pleasure, pain, and darkness, knowing that only I can obtain them. Apart from me, the dharmas have no knowledge. Prakrti is also like that, the origin and the result are both ignorant, and this meaning is similar. It can also produce the origin and the result, and the similarity lies in the fact that Mahat can produce Ahamkara, Ahamkara produces the five Tanmatras (五唯), and even the five great elements, etc. Prakrti can produce Mahat, so the origin and the result are similar. 'I am the opposite of similar and dissimilar' (我翻似不似), Vikriti and Prakrti have six similarities, but I do not have these similarities, so it is said to be the opposite of similar. It is also said to be the opposite of dissimilar, Vikriti and Prakrti have nine dissimilarities, but I am the opposite of eight, so it is called the opposite of not.
似。我有多義故。與自性不相似。外曰。變異與自性。已說有三德。是三德者。何等為相。以偈答曰。
喜憂闇為體 照造縛為事 更互伏依生 雙起三德法
喜憂闇為體者。是三德者一。薩埵。二羅阇。三多磨。喜為薩埵體。羅阇憂為體。闇癡多磨體。是現三體相。照造縛為事者。是三德何所作。初能作光照。次則作生起。后能作繫縛。是三德家事。更互伏依生雙起三德法者。何等三德法。其法有五種。一更互相伏者。若喜樂增多。能伏憂癡闇譬如盛日光。能伏月星等。若憂惱增多。能伏喜樂癡。亦如明日光。能伏星與月。若闇癡增多。能伏憂喜樂。亦如日盛光。星月明不現。二更互相依者是三德相似。能作一切事。如三杖互能相依能持澡灌等。三更互相生者。有時喜生憂癡。有時憂惱能生喜癡。有時癡能生憂喜。譬如三人更互相怙同造一事。如是三德在大等。中更互相怙共造死生。四更互相雙者。是喜有時與憂雙。有時與阇雙。是憂有時與喜雙。有時與闇雙。癡亦如是。有時與喜雙。有時與憂雙。如婆娑仙人說偈。
喜樂為憂雙 憂惱與喜雙 有時喜憂惱 與闇癡為雙
五更互起者。是三德更互作他事。譬如王家女相貌甚可愛。是名為喜德。是喜轉成色。為夫及生屬。而作于喜
【現代漢語翻譯】 現代漢語譯本： 『似。我有多義故。與自性不相似。』外曰：『變異與自性。已說有三德。是三德者。何等為相？』以偈答曰：
『喜憂闇為體，照造縛為事，更互伏依生，雙起三德法。』
『喜憂闇為體』者。是三德者一，薩埵(Sattva，悅性)。二，羅阇(Rajas， रजस्， रज， Rajas， 變性)。三，多磨(Tamas， तमस्， तम， Tamas， 惰性)。喜為薩埵體。羅阇憂為體。闇癡多磨體。是現三體相。『照造縛為事』者。是三德何所作？初能作光照。次則作生起。后能作繫縛。是三德家事。『更互伏依生雙起三德法』者。何等三德法？其法有五種。一，更互相伏者。若喜樂增多。能伏憂癡闇，譬如盛日光。能伏月星等。若憂惱增多。能伏喜樂癡。亦如明日光。能伏星與月。若闇癡增多。能伏憂喜樂。亦如日盛光。星月明不現。二，更互相依者是三德相似。能作一切事。如三杖互能相依能持澡灌等。三，更互相生者。有時喜生憂癡。有時憂惱能生喜癡。有時癡能生憂喜。譬如三人更互相怙同造一事。如是三德在大等中更互相怙共造死生。四，更互相雙者。是喜有時與憂雙。有時與阇雙。是憂有時與喜雙。有時與闇雙。癡亦如是。有時與喜雙。有時與憂雙。如婆娑(Bhasa)仙人說偈：
『喜樂為憂雙，憂惱與喜雙，有時喜憂惱，與闇癡為雙。』
五，更互起者。是三德更互作他事。譬如王家女相貌甚可愛。是名為喜德。是喜轉成色。為夫及生屬。而作于喜。
English version: 'Similar. I have multiple meanings, therefore dissimilar to the self-nature.' The outsider says: 'Change and self-nature. The three Gunas (qualities or attributes) have already been discussed. What are the characteristics of these three Gunas?' Answered in verse:
'Joy, sorrow, and darkness are the substance; illuminating, creating, and binding are the functions; mutually subduing, relying, and arising; the three Gunas' Dharma (law or principle) arise in pairs.'
'Joy, sorrow, and darkness are the substance' means that the three Gunas are: first, Sattva (सत्त्व, Sattva, goodness, constructive, harmonious); second, Rajas (रजस्, रज, Rajas, passion, active, confused); and third, Tamas (तमस्, तम, Tamas, darkness, destructive, chaotic). Joy is the substance of Sattva, sorrow is the substance of Rajas, and darkness and ignorance are the substance of Tamas. These are the manifested appearances of the three substances. 'Illuminating, creating, and binding are the functions' means what do the three Gunas do? First, they can illuminate with light; second, they create and arise; and third, they can bind. These are the affairs of the three Gunas. 'Mutually subduing, relying, and arising; the three Gunas' Dharma arise in pairs' means what are the three Gunas' Dharma? This Dharma has five aspects. First, mutually subduing each other. If joy and pleasure increase, they can subdue sorrow, ignorance, and darkness, just as the bright sunlight can subdue the moon and stars. If sorrow and distress increase, they can subdue joy, pleasure, and ignorance, just as the sunlight of the next day can subdue the stars and the moon. If darkness and ignorance increase, they can subdue sorrow, joy, and pleasure, just as the intense sunlight makes the stars and moon invisible. Second, mutually relying on each other means that the three Gunas are similar and can accomplish all things, just as three staffs can mutually rely on each other to hold a water pot, etc. Third, mutually arising from each other. Sometimes joy gives rise to sorrow and ignorance; sometimes sorrow and distress can give rise to joy and ignorance; and sometimes ignorance can give rise to sorrow and joy, just as three people mutually support each other to accomplish one thing together. Thus, the three Gunas in the great elements mutually support each other to jointly create birth and death. Fourth, mutually pairing with each other means that joy sometimes pairs with sorrow, and sometimes with Rajas. Sorrow sometimes pairs with joy, and sometimes with Tamas. Ignorance is also like this, sometimes pairing with joy, and sometimes with sorrow. As the sage Bhasa said in a verse:
'Joy and pleasure pair with sorrow, sorrow and distress pair with joy, sometimes joy, sorrow, and distress pair with darkness and ignorance.'
Fifth, mutually arising means that the three Gunas mutually perform each other's functions. For example, a king's daughter has a very lovely appearance. This is called the Guna of joy. This joy transforms into beauty, and for her husband and family, she creates joy.
【English Translation】 English version: 'Similar. I have multiple meanings, therefore dissimilar to the self-nature.' The outsider says: 'Change and self-nature. The three Gunas (qualities or attributes) have already been discussed. What are the characteristics of these three Gunas?' Answered in verse:
'Joy, sorrow, and darkness are the substance; illuminating, creating, and binding are the functions; mutually subduing, relying, and arising; the three Gunas' Dharma (law or principle) arise in pairs.'
'Joy, sorrow, and darkness are the substance' means that the three Gunas are: first, Sattva (सत्त्व, Sattva, goodness, constructive, harmonious); second, Rajas (रजस्, रज, Rajas, passion, active, confused); and third, Tamas (तमस्, तम, Tamas, darkness, destructive, chaotic). Joy is the substance of Sattva, sorrow is the substance of Rajas, and darkness and ignorance are the substance of Tamas. These are the manifested appearances of the three substances. 'Illuminating, creating, and binding are the functions' means what do the three Gunas do? First, they can illuminate with light; second, they create and arise; and third, they can bind. These are the affairs of the three Gunas. 'Mutually subduing, relying, and arising; the three Gunas' Dharma arise in pairs' means what are the three Gunas' Dharma? This Dharma has five aspects. First, mutually subduing each other. If joy and pleasure increase, they can subdue sorrow, ignorance, and darkness, just as the bright sunlight can subdue the moon and stars. If sorrow and distress increase, they can subdue joy, pleasure, and ignorance, just as the sunlight of the next day can subdue the stars and the moon. If darkness and ignorance increase, they can subdue sorrow, joy, and pleasure, just as the intense sunlight makes the stars and moon invisible. Second, mutually relying on each other means that the three Gunas are similar and can accomplish all things, just as three staffs can mutually rely on each other to hold a water pot, etc. Third, mutually arising from each other. Sometimes joy gives rise to sorrow and ignorance; sometimes sorrow and distress can give rise to joy and ignorance; and sometimes ignorance can give rise to sorrow and joy, just as three people mutually support each other to accomplish one thing together. Thus, the three Gunas in the great elements mutually support each other to jointly create birth and death. Fourth, mutually pairing with each other means that joy sometimes pairs with sorrow, and sometimes with Rajas. Sorrow sometimes pairs with joy, and sometimes with Tamas. Ignorance is also like this, sometimes pairing with joy, and sometimes with sorrow. As the sage Bhasa said in a verse:
'Joy and pleasure pair with sorrow, sorrow and distress pair with joy, sometimes joy, sorrow, and distress pair with darkness and ignorance.'
Fifth, mutually arising means that the three Gunas mutually perform each other's functions. For example, a king's daughter has a very lovely appearance. This is called the Guna of joy. This joy transforms into beauty, and for her husband and family, she creates joy.
樂。是名作自事。能令同類女。一切生憂惱。是名作他事。亦能生他癡。猶如婢使等。恒憂其驅役。無計得解脫。其心轉癡闇。是名生他事是名為喜德。能作自他事。憂生自他事者。譬如劫賊縛王家女。時有王種乘馬執杖來相救拔憂轉作王種。王是可畏境。生女歡喜。我當得解脫。是名生他事。殺害劫賊故。能生賊憂惱。是名生自事。餘賊見王故。如杌不能動。是名生他癡。是名憂生自他事。闇生自他事者。如大厚黑雲能起電等。闇癡轉作云。一切農夫有種食者。皆生歡喜。是名生他事。又能生闇癡。譬如貞女與夫相離見此云電。憂夫不得還。能生女癡故。是名生自事。亦能生憂惱。譬如估客在於道中。寒濕不能載。其心則憂惱。是名生他事。如此五種者。是三德家法。復有三德相。
喜者輕光相 憂者持動相 闇者重覆相 相違合如燈
喜為輕光相者。輕微光照名之為喜。若喜增長一切諸根輕無羸弱能執諸塵。是時應知喜樂增長。憂為持動相者。持者心高不計他。如醉象欲鬥。敵象來相拄。若憂增長者。是人恒欲鬥。其心恒躁動。不能安一處。是時應知憂德增長。闇為重覆相者闇德若增長。一切身並重。諸根被覆故。不能執諸塵。是時應知闇德增長。外曰。若三德互相違。猶如怨家者。云何共作事
【現代漢語翻譯】 現代漢語譯本 樂，這叫做自作事。能令同類的女子，一切都生起憂惱，這叫做作他事。也能使他人產生愚癡，猶如婢女使者等，常常憂愁被驅使役用，沒有辦法得到解脫，她們的心因此更加愚昧昏暗，這叫做生他事，這就是所謂的喜德。能作自作他事，憂愁生起自他事的人，譬如劫賊綁架了王家的女子，這時有王族子弟騎馬拿著武器來相救，憂愁轉變為對王族子弟的敬畏。國王是可怕的境地，女子生起歡喜，心想我應當能夠得到解脫，這叫做生他事。因為殺害了劫賊的緣故，能使賊人生起憂惱，這叫做生自事。其餘的賊人見到國王的緣故，如同木樁一樣不能動彈，這叫做生他癡。這叫做憂愁生起自他事。昏暗生起自他事的人，如同又大又厚的黑雲能夠產生閃電等。昏暗愚癡轉變為云，一切有種植糧食的農夫，都生起歡喜，這叫做生他事。又能使人產生昏暗愚癡，譬如貞潔的女子與丈夫分離，見到這樣的云電，憂愁丈夫不能回來，能使女子產生愚癡的緣故，這叫做生自事。也能使人產生憂惱，譬如商人走在道路中，寒冷潮濕不能載貨，他的內心就憂愁煩惱，這叫做生他事。像這樣的五種情況，是三德的家法。還有三德的相貌： 喜是輕光相，憂是持動相， 暗是重覆相，相違合如燈。 喜為輕光相：輕微的光照，名為喜。如果喜增長，一切諸根輕快沒有虛弱，能執持諸塵。這時應當知道喜樂增長。 憂為持動相：持是心高傲不顧他人，如醉象想要爭鬥，敵象來相牴觸。如果憂增長，這個人常常想要爭鬥，他的心常常躁動，不能安於一處。這時應當知道憂德增長。 暗為重覆相：暗德如果增長，一切身體都沉重，諸根被覆蓋的緣故，不能執持諸塵。這時應當知道暗德增長。 外道問：如果三德互相違背，猶如怨家一樣，怎麼能共同做事呢？
【English Translation】 English version Joy, this is called 'acting on oneself' (作自事). It can cause all similar women to feel distress, which is called 'acting on others' (作他事). It can also cause others to become foolish, like servants who are constantly worried about being driven and used, with no way to escape. Their minds become more foolish and darkened, this is called 'causing others' (生他事), this is what is called the virtue of joy (喜德). Those who can act on themselves and others, and whose worries arise from themselves and others, are like robbers who kidnap a princess from the royal family. At this time, a prince comes on horseback with a weapon to rescue her, and her worry turns into awe of the prince. The king is a fearsome figure, and the woman feels joy, thinking that she should be able to escape. This is called 'causing others' (生他事). Because the robbers are killed, it can cause the robbers to feel distress, this is called 'causing oneself' (生自事). The remaining robbers, seeing the king, are like stumps of wood, unable to move, this is called 'causing others' foolishness (生他癡). This is called worry arising from oneself and others. Darkness arising from oneself and others is like a large, thick black cloud that can produce lightning and so on. Darkness and foolishness turn into clouds, and all farmers who have planted food feel joy, this is called 'causing others' (生他事). It can also cause others to become dark and foolish, like a chaste woman separated from her husband who sees such clouds and lightning, and worries that her husband will not return, which can cause the woman to become foolish, this is called 'causing oneself' (生自事). It can also cause distress, like a merchant on the road who cannot carry his goods due to the cold and damp, and his heart is worried and distressed, this is called 'causing others' (生他事). These five situations are the family laws of the three virtues (三德). There are also the appearances of the three virtues: Joy is the appearance of light (喜者輕光相), worry is the appearance of holding and moving (憂者持動相), Darkness is the appearance of heavy covering (闇者重覆相), opposing appearances combine like a lamp (相違合如燈). Joy is the appearance of light: a slight light shining is called joy. If joy increases, all the senses are light and without weakness, able to grasp all objects. At this time, it should be known that joy is increasing. Worry is the appearance of holding and moving: holding is being arrogant and disregarding others, like a drunken elephant wanting to fight, and an enemy elephant comes to confront it. If worry increases, this person always wants to fight, his heart is always restless, and he cannot stay in one place. At this time, it should be known that the virtue of worry is increasing. Darkness is the appearance of heavy covering: if the virtue of darkness increases, the whole body is heavy, and the senses are covered, unable to grasp all objects. At this time, it should be known that the virtue of darkness is increasing. An outsider asks: If the three virtues contradict each other, like enemies, how can they work together?
。答曰。實如此三德互相違。為屬一我不自在故。得共一事。譬如相違合為燈。三物合為燈。是火違油炷。油亦違火炷。如是相違法。能為人作事。三德亦如是。其性雖相違。能為我作事。外曰。上說亦相似我。已得一種。餘五我未得。已成就三德。餘五亦應然。以偈答曰。
不相離等成 由德翻無故 末德隨本德 非變異成得
不相離等成者。不相離等五。義如前說。變異中已成。由是未成故。自性中得成。由德翻無故者。是不相離等五義變異中成故。故知自性中必有。云何如此。由三德故。若三德不獨住。知更互不相離。若不相離者。當知即為塵。既名為塵者。當知即平等。若平等所受者。是故知無知。若塵若平等。若無知。是故知能生。若知。變異中有此六義者。則知自性中亦有此六義。云何知如此。若翻則無故。若除本自性。末則無六義。譬如除去縷。則無有別衣。即衣即有縷。縷衣不相離。末必由於本。本末不相離。末德隨本德。非變異得成者。是世間中一切末德必隨本德。猶如赤縷所作衣。衣必隨縷赤。變異等亦如是。由三德故五義得成。由末六義故非變異中知有六義。外曰。世間中若物不可現。是物則為無譬如第二頭。如是自性不可現。云何知其有。答曰。雪山稱兩者。其量不可知。
【現代漢語翻譯】 答：確實如此，三種 गुण (guna，德) 互相矛盾，因為它們都屬於一個不自在的 '我' (atman，神我)，所以能夠共同完成一件事。譬如相互矛盾的事物組合在一起可以成為燈，三種物質組合在一起成為燈。火違背油和燈芯，油也違背火和燈芯。像這樣相互違背的事物，能夠為人做事。三種 गुण (guna，德) 也是如此，它們的性質雖然相互矛盾，但能夠為 '我' (atman，神我) 做事。外道說：你上面所說的也與我的 '我' (atman，神我) 相似，我已經得到了一種，其餘五種我還沒有得到。我已經成就了三種 गुण (guna，德)，其餘五種也應該如此。用偈頌回答：
不相離等成，由德翻無故，末德隨本德，非變異成得。
『不相離等成』的意思是，不相離等五種性質，意義如前所述，在變異中已經成就，因為沒有成就，所以在自性中成就。『由德翻無故』的意思是，這不相離等五種性質，在變異中成就，所以知道自性中必定有。為什麼這樣說呢？由於三種 गुण (guna，德) 的緣故。如果三種 गुण (guna，德) 不是單獨存在，就知道它們相互不分離。如果不分離，就應當知道它們就是塵 (prakrti，自性)。既然名為塵 (prakrti，自性)，就應當知道它們就是平等。如果平等所接受的，因此知道是無知。無論是塵 (prakrti，自性)，還是平等，還是無知，因此知道能夠產生。如果知，變異中有這六種性質，那麼就知道自性中也有這六種性質。怎麼知道是這樣呢？如果翻轉就沒有了。如果除去本來的自性，最終就沒有這六種性質。譬如除去線，就沒有別的衣服。即衣服即有線，線和衣服不相離，末端必定由於本源，本源和末端不相離。末端的 गुण (guna，德) 隨著本源的 गुण (guna，德)，不是通過變異而成就的。』意思是說，世間中一切末端的 गुण (guna，德) 必定隨著本源的 गुण (guna，德)，猶如用紅線所做的衣服，衣服必定隨著線的紅色。變異等也是如此，由於三種 गुण (guna，德) 的緣故，五種性質得以成就。由於末端的六種性質的緣故，不是通過變異才知道有六種性質。外道說：世間中如果事物不可顯現，這個事物就是沒有的，譬如第二顆頭。像這樣自性不可顯現，怎麼知道它存在呢？回答說：雪山的秤量者，它的量是不可知的。
【English Translation】 Answer: It is indeed so. The three gunas (qualities, attributes) contradict each other because they all belong to one non-independent atman (self, soul), so they can accomplish one thing together. For example, contradictory things combined together can become a lamp; three substances combined together become a lamp. Fire contradicts oil and wick, and oil also contradicts fire and wick. Things that contradict each other like this can do things for people. The three gunas (qualities, attributes) are also like this. Although their natures contradict each other, they can do things for the atman (self, soul). An outsider says: What you said above is also similar to my atman (self, soul). I have already obtained one kind, and I have not yet obtained the remaining five kinds. I have already achieved the three gunas (qualities, attributes), and the remaining five should also be like this. Answer with a verse:
Non-separation and so on are achieved, because of the qualities, there is nothing; the final qualities follow the original qualities, and are not achieved through transformation.
'Non-separation and so on are achieved' means that the five qualities of non-separation and so on, the meaning is as previously stated, have already been achieved in transformation. Because they have not been achieved, they are achieved in self-nature. 'Because of the qualities, there is nothing' means that these five qualities of non-separation and so on are achieved in transformation, so it is known that they must exist in self-nature. Why is it said like this? Because of the three gunas (qualities, attributes). If the three gunas (qualities, attributes) do not exist independently, then it is known that they do not separate from each other. If they do not separate, then it should be known that they are prakrti (nature). Since they are called prakrti (nature), then it should be known that they are equality. If what is accepted by equality, therefore it is known to be ignorance. Whether it is prakrti (nature), or equality, or ignorance, therefore it is known to be able to produce. If knowledge, there are these six qualities in transformation, then it is known that there are also these six qualities in self-nature. How is it known to be like this? If reversed, then there is nothing. If the original self-nature is removed, then there will be no six qualities in the end. For example, if the thread is removed, then there will be no other clothes. That is, the clothes have thread, the thread and clothes are not separated, the end must be due to the origin, the origin and the end are not separated. The final gunas (qualities, attributes) follow the original gunas (qualities, attributes), and are not achieved through transformation.' It means that all the final gunas (qualities, attributes) in the world must follow the original gunas (qualities, attributes), just like clothes made of red thread, the clothes must follow the red color of the thread. Transformation and so on are also like this. Because of the three gunas (qualities, attributes), the five qualities are achieved. Because of the six final qualities, it is not through transformation that it is known that there are six qualities. An outsider says: If something cannot be manifested in the world, then that thing does not exist, like a second head. Like this, self-nature cannot be manifested, how is it known to exist? The answer is: The measurer of the snow mountain, its quantity is unknowable.
不可言無量。自性亦如是。何因得知有。
別類有量故 同性能生故 因果差別故 遍相無別故
自性實有。云何得知。別類有量故。是世間中若物有作者。此物有量數。譬如陶師從有量土聚作器有數量。此器若無本。器應無數量。亦應無器生。見器有數量。是故知有本。縷成衣等譬。其義亦如是。此法中大等變異亦有數量。何者為數量。大有一我慢。一五唯五根。十一大有五。是變異者。我見有有量。因平等似量。決知有自性。若自性無者。此變異無數量亦復應是無。同性故者。譬如破檀木。其片雖復多。檀性終是一。變異亦如是。大等雖不同。三德性是一。以此一性故。知其皆有本。故知有自性。能生故者。若是處有能是處則可生。譬如陶師有瓦器能能生瓦器不能生衣等。是器生者依能故得成。此能必有依。謂依于陶師。變異亦如是。變異者。有生是生因能成。是能有依處。自性是其依。因此能生故。則知有自性。因果差別故者。世間因果差別亦可見。譬如土聚為因瓶等為果。是器能盛水油等。土聚則不能。是因果差別。縷衣亦如是。如是大等變異定是果。見此果知有別因不相似。是故有自性。遍相無別故者。復有別因為知自性是實有。遍相者。三種世間。謂地空天。實時一切世間無差別。五大
【現代漢語翻譯】 現代漢語譯本 不可言說的無量（ananta）。自性（Prakriti）也是如此。通過什麼原因可以得知它的存在呢？
因為類別不同而有量，因為同性能產生，因為因果有差別，因為普遍的相沒有差別。
自性（Prakriti）確實存在。如何得知呢？因為類別不同而有量。在這個世間，如果事物有作者，那麼這個事物就有數量。比如陶師用有量的泥土製作出有數量的器皿。如果這個器皿沒有本源，那麼器皿應該沒有數量，也不應該產生。看到器皿有數量，所以知道它有本源。用線織成衣服等，道理也是一樣。這個法中的大等變異也有數量。什麼是數量呢？大有一個，我慢（Ahamkara）有一個，五唯（Tanmatra）有五個，五根（Indriya）有五個，十一大有五個。這些是變異者。我見有有量，因為平等相似的量，可以確定有自性（Prakriti）。如果自性（Prakriti）不存在，那麼這些變異也應該是沒有數量的。 因為同性。比如破壞檀木，它的碎片雖然很多，但檀木的性質始終是一樣的。變異也是如此。大等雖然不同，但三德（Guna）的性質是一樣的。因為這一性質，知道它們都有本源。所以知道有自性（Prakriti）。 因為能生。如果某個地方有能力，那麼這個地方就可以產生。比如陶師有瓦器的能力，能產生瓦器，但不能產生衣服等。器皿的產生依賴於能力才能完成。這個能力必定有依靠，就是依靠陶師。變異也是如此。變異者，有生是產生的原因，能成就。這個能力有依靠的地方，自性（Prakriti）就是它的依靠。因此能產生，就知道有自性（Prakriti）。 因為因果有差別。世間的因果差別也是可以見到的。比如泥土是原因，瓶子等是結果。這個器皿能盛水油等，泥土則不能。這就是因果的差別。線和衣服也是如此。像這樣，大等變異一定是結果。看到這個結果，就知道有不同的原因，不相似。所以有自性（Prakriti）。 因為普遍的相沒有差別。還有別的原因可以知道自性（Prakriti）是真實存在的。普遍的相，三種世間，就是地、空、天。實時一切世間沒有差別。五大（Mahabhuta）。
【English Translation】 English version The immeasurable (ananta) cannot be spoken of. So is the self-nature (Prakriti). By what cause can it be known to exist?
Because different categories have measure, because the same nature can produce, because cause and effect are different, because the universal characteristics are not different.
Self-nature (Prakriti) truly exists. How can it be known? Because different categories have measure. In this world, if something has a maker, then this thing has a quantity. For example, a potter uses a measured amount of clay to make vessels with quantity. If this vessel has no origin, then the vessel should have no quantity, nor should it be produced. Seeing that the vessel has quantity, therefore it is known to have an origin. The analogy of threads forming clothes is the same. The variations of the great elements (Mahat) etc. in this dharma also have quantity. What is quantity? The great element (Mahat) is one, ego (Ahamkara) is one, the five subtle elements (Tanmatra) are five, the five organs (Indriya) are five, and the eleven great elements are five. These are the variations. I see that there is measure, because of the equal and similar measure, it can be determined that there is self-nature (Prakriti). If self-nature (Prakriti) does not exist, then these variations should also be without quantity. Because of the same nature. For example, when sandalwood is broken, although there are many fragments, the nature of sandalwood is always the same. Variations are also like this. Although the great elements (Mahat) etc. are different, the nature of the three qualities (Guna) is the same. Because of this one nature, it is known that they all have an origin. Therefore, it is known that there is self-nature (Prakriti). Because it can produce. If there is ability in a certain place, then this place can produce. For example, a potter has the ability to make tiles, can produce tiles, but cannot produce clothes etc. The production of vessels depends on ability to be completed. This ability must have a reliance, which is relying on the potter. Variations are also like this. Variations, having birth is the cause of production, can accomplish. This ability has a place of reliance, self-nature (Prakriti) is its reliance. Therefore, it can produce, and it is known that there is self-nature (Prakriti). Because cause and effect are different. The difference between cause and effect in the world can also be seen. For example, clay is the cause, and bottles etc. are the effect. This vessel can hold water, oil, etc., but clay cannot. This is the difference between cause and effect. Threads and clothes are also like this. Like this, the variations of the great elements (Mahat) etc. must be the result. Seeing this result, it is known that there are different causes, not similar. Therefore, there is self-nature (Prakriti). Because the universal characteristics are not different. There is another reason to know that self-nature (Prakriti) is truly existent. The universal characteristics, the three worlds, are earth, space, and sky. In real time, all worlds are not different. The five great elements (Mahabhuta).
十一根沒五唯中無差別。乃至大沒自性中亦無差別。是變異是自性不可說。實時變異無故。自性亦應無。自性若無。生死亦無。是義不然。是自性實。后更能生三種世間故。故知自性有。為五因故立有自性。外曰。若自性有者。不能生變異。以無伴故。譬如一人不能生子一縷不生衣。自性亦如是。以偈答曰。
性變異生因 三德合生變 轉故猶如水 各各德異故
性變異生因者。此義中自性有三德故能生變異。自性無此德。汝言則為實。若有三德不相應故不能生異。是事不然。三德合生變故。譬如有多縷。和合能生衣。三德亦如是。更互相依故。所以能生異。外曰。世間生有兩。一者轉變生。如乳等生酪等。二非轉變生。如父母生子。自性生變異。為屬何因生。答曰。轉故如乳酪自性轉變作變異。故是變異即是自性。是故別類生。此中不論受。外曰。若一因不能生多種果。此義中自性若是一。云何得生三種世間。生天則歡樂。生人則憂苦。生獸等則闇癡。若從一因生。云何得三品。答曰。猶如水。各各得異故。
天水初一味 至地則變異 轉為種種味 各各器異故
若在金器其味最甜。若至地上隨地氣味種種不同。三種世間亦如是。從一自性生三德不同故。天上薩埵多。是故諸天恒
【現代漢語翻譯】 現代漢語譯本 十一根沒（eleven roots of non-existence）五唯中無差別。乃至大沒自性中亦無差別。是變異是自性不可說。實時變異無故。自性亦應無。自性若無。生死亦無。是義不然。是自性實。后更能生三種世間故。故知自性有。為五因故立有自性。外曰。若自性有者。不能生變異。以無伴故。譬如一人不能生子一縷不生衣。自性亦如是。以偈答曰。
性變異生因 三德合生變 轉故猶如水 各各德異故
性變異生因者。此義中自性有三德故能生變異。自性無此德。汝言則為實。若有三德不相應故不能生異。是事不然。三德合生變故。譬如有多縷。和合能生衣。三德亦如是。更互相依故。所以能生異。外曰。世間生有兩。一者轉變生。如乳等生酪等。二非轉變生。如父母生子。自性生變異。為屬何因生。答曰。轉故如乳酪自性轉變作變異。故是變異即是自性。是故別類生。此中不論受。外曰。若一因不能生多種果。此義中自性若是一。云何得生三種世間。生天則歡樂。生人則憂苦。生獸等則闇癡。若從一因生。云何得三品。答曰。猶如水。各各得異故。
天水初一味 至地則變異 轉為種種味 各各器異故
若在金器其味最甜。若至地上隨地氣味種種不同。三種世間亦如是。從一自性生三德不同故。天上薩埵（Sattva）多。是故諸天恒
【English Translation】 English version There is no difference among the eleven roots of non-existence (eleven roots of non-existence). Even in the great non-self-nature, there is no difference. It is impossible to say whether it is change or self-nature. Because there is immediate change, there should also be no self-nature. If there is no self-nature, there is also no birth and death. This meaning is not so. This self-nature is real. Later, it can produce the three realms of existence. Therefore, it is known that self-nature exists. Self-nature is established because of five causes. The outsider says: If self-nature exists, it cannot produce change because it has no companion. For example, one person cannot produce a child, and one thread cannot produce clothing. Self-nature is also like this. Answered in verse:
Nature is the cause of change, the three qualities combine to produce change Because of transformation, it is like water, each quality is different
'Nature is the cause of change' means that in this context, self-nature has three qualities, so it can produce change. If self-nature does not have this quality, your words would be true. If the three qualities are not in harmony, they cannot produce difference. This is not the case. The three qualities combine to produce change. For example, many threads combined can produce clothing. The three qualities are also like this, relying on each other, so they can produce difference. The outsider says: There are two kinds of birth in the world. One is transformation birth, such as milk turning into cheese. The other is non-transformation birth, such as parents giving birth to children. Self-nature producing change, to which cause does it belong? Answer: Because of transformation, like milk turning into cheese, self-nature transforms into change. Therefore, change is self-nature. Therefore, it is a separate category of birth. This does not discuss reception. The outsider says: If one cause cannot produce many kinds of effects, in this context, if self-nature is one, how can it produce the three realms of existence? Birth in the heavens is joyful, birth as a human is sorrowful, and birth as a beast is dark and ignorant. If it comes from one cause, how can it have three qualities? Answer: It is like water, each obtaining different qualities.
Heavenly water initially has one taste, but when it reaches the earth, it changes It transforms into various tastes, each vessel being different
If it is in a golden vessel, its taste is the sweetest. If it reaches the ground, its taste varies depending on the earth's atmosphere. The three realms of existence are also like this. From one self-nature, the three qualities are different. In the heavens, Sattva (Sattva) is abundant. Therefore, the gods are always
受歡樂。人中羅阇多。故人多受苦。獸道多摩多故獸等恒癡闇。是等諸道中三德。恒相應。以有偏多故。故如此差別。如是一自效能生三世間。三德不同故。是故有勝劣。自性已究竟。今當次說我。我者微細如自性。云何知有我。為顯我有故。而說如是偈。
聚集為他故 異三德依故 食者獨離故 五因立我有
一聚集為他故者。如自性變異知者故得解脫。初偈說如此。又說五因成立自性及變異竟。我人最微細。應當次成立。人我是實有。聚集為他故。我見世間一切聚集並是為他。譬如牀蓆等。聚集非為自用。必皆為人設。有他能受用。為此故聚集。屋等亦如是。大等亦如是。五大聚名身。是身非自為。決定知為他。他者即是我。故知我實有。二異三德故者。自性及變異。六種相似義。上來已說偈。三德不相離。塵平等無知。能生本末似。我翻似不似。因此六異故。是故說我有。三依故者。若人依此身。身則有作用。若無人依者身。則不能作。如六十科論中說。自性者人所依故能生變異。是故知有我。四食者。如世間中見六味飲食。知有別能食。如是見大等。所食必知應有別能食者。是故知有我。五獨離故者。若唯有身。聖人所說解脫方便即無所用。如昔有仙人往婆羅門眾所說。如是言。
一切
【現代漢語翻譯】 現代漢語譯本 感受快樂。人中是羅阇（Rajas，激情）多的，所以人多受苦。獸道是多摩（Tamas，黑暗）多的，所以野獸等總是愚昧黑暗。這些道中，三種 गुण（Guna，德性）總是相應。因為有偏頗多寡，所以有這樣的差別。像這樣，一種自性（Prakriti，自性）能生出三個世間。因為三種 गुण（Guna，德性）不同，所以有勝劣。自性（Prakriti，自性）已經說完，現在接下來要說我（Atman，真我）。我（Atman，真我）像自性（Prakriti，自性）一樣微細。如何知道有我（Atman，真我）呢？爲了顯明有我（Atman，真我），所以說如下的偈頌： 『聚集是爲了他人的緣故，不同於三種 गुण（Guna，德性）的所依，食用者是獨立的，因為這五個原因，可以確立有我（Atman，真我）。』 一、聚集是爲了他人的緣故：像自性（Prakriti，自性）的變異，知者因此得到解脫。最初的偈頌是這樣說的。又說五種原因成立自性（Prakriti，自性）以及變異完畢。我（Atman，真我）人是最微細的，應當接下來成立。人我是真實存在的。聚集是爲了他人的緣故。我看到世間一切聚集都是爲了他人。譬如牀蓆等，聚集不是爲了自己使用，必定都是爲了人而設定，有他人能夠受用，為此緣故而聚集。房屋等也是這樣，大等也是這樣。五大聚集名為身體，這個身體不是爲了自己，決定知道是爲了他人，他人就是我（Atman，真我）。所以知道我（Atman，真我）是真實存在的。二、不同於三種 गुण（Guna，德性）的緣故：自性（Prakriti，自性）以及變異，六種相似的意義，上面已經說了偈頌。三種 गुण（Guna，德性）不相分離，塵土平等而無知，能生出本末相似的事物。我（Atman，真我）反而相似又不相似。因為這六種不同，所以說有我（Atman，真我）。三、所依的緣故：如果人依靠這個身體，身體才會有作用。如果沒有人依靠身體，身體就不能運作。如六十科論中所說，自性（Prakriti，自性）是人所依靠的，所以能夠產生變異。所以知道有我（Atman，真我）。四、食用者：如世間中看到六味飲食，知道有分別能夠食用者。像這樣看到大等，所食必定知道應該有分別能夠食用者。所以知道有我（Atman，真我）。五、獨立分離的緣故：如果只有身體，聖人所說的解脫方便就沒有用處。如過去有仙人前往婆羅門眾所說，像這樣說： 『一切』
【English Translation】 English version Experiences happiness. Among humans, Rajas (passion) is abundant, hence humans suffer much. In the animal realm, Tamas (darkness) is abundant, hence beasts are constantly ignorant and dark. In these realms, the three Gunas (qualities) are always corresponding. Because of the preponderance of one over the others, there is such differentiation. Thus, a single Prakriti (nature) can generate the three worlds. Because the three Gunas (qualities) are different, there is superiority and inferiority. Prakriti (nature) has been fully discussed; now I will next speak of Atman (self). Atman (self) is as subtle as Prakriti (nature). How do we know there is Atman (self)? To reveal the existence of Atman (self), the following verse is spoken: 『Aggregation is for the sake of another, different from the support of the three Gunas (qualities), the enjoyer is independent; because of these five reasons, the existence of Atman (self) is established.』 First, 'Aggregation is for the sake of another': Like the transformations of Prakriti (nature), the knower attains liberation. The initial verse stated this. Furthermore, it has been said that five reasons establish Prakriti (nature) and its transformations. The Atman (self) is the most subtle, and should next be established. The Atman (self) is truly existent. Aggregation is for the sake of another. I see that all aggregations in the world are for the sake of another. For example, beds and mats are not aggregated for their own use, but are certainly set up for people, and others can enjoy them; for this reason they are aggregated. Houses and the like are also like this, and the great elements are also like this. The aggregation of the five great elements is called the body; this body is not for itself, but is definitely known to be for another; that other is the Atman (self). Therefore, it is known that the Atman (self) is truly existent. Second, 'Different from the three Gunas (qualities)': Prakriti (nature) and its transformations have six similar meanings, as mentioned in the previous verses. The three Gunas (qualities) are inseparable, dust is equal and without knowledge, and can generate similar beginnings and ends. The Atman (self), on the contrary, is both similar and dissimilar. Because of these six differences, it is said that there is Atman (self). Third, 'Because of support': If a person relies on this body, the body will have function. If no one relies on the body, the body cannot function. As stated in the Sixty Categories Treatise, Prakriti (nature) is what people rely on, so it can generate transformations. Therefore, it is known that there is Atman (self). Fourth, 'The enjoyer': As in the world, we see the six flavors of food, and know that there is a separate enjoyer. Likewise, seeing the great elements and the like being eaten, we must know that there should be a separate enjoyer. Therefore, it is known that there is Atman (self). Fifth, 'Because of independence and separation': If there were only the body, the means of liberation spoken of by the sages would be useless. As in the past, a sage went to the Brahmins and said: 『All』
富皮陀 一切飲須摩 一切見兒面 愿后成比丘
若唯有身。何用是義。故知離身別自有我。若無別我唯有身者。則父母師尊死後遺身。若燒沒等。如是供養則應得罪。應無福德。以是義故知有別我。復有聖言。
筋骨為繩柱 血肉為泥塗 不凈無常苦 富我離此合 汝舍法非法 虛實亦應舍 舍有亦應舍 清凈獨自存
若無我者。獨存義不存。因此聖言故。故知定有我。依此五種因。有我義成立。外曰。我者何相多身共一我。身身各一我。若言云何如此疑諸師執相遍故。有說一我者。遍滿一切身。如貫珠繩。珠多繩一。亦如毗細天一萬六千妃一時同欲樂。一我亦如是。能遍一切身。復有餘師說。身身各有我。是故我生疑。答曰。我多隨身各有我。云何知如是。以偈釋曰。
生死根別故 作事不共故 三德別異故 各我義成立
生死根別故者。若我是一。一人生時則一切皆生。處處女人悉俱有胎。亦應有正生。亦應有童男。亦應有童女。如是各各異。不俱共一時。是故知我多。複次我一者。若一人死時。一切人皆死。以無是義故。故知我不一。複次諸根異故。若人一者。一人聾時一切悉應聾。盲及瘖啞諸疾病等並皆一時。無如是義故。是故知我多。複次三德別
【現代漢語翻譯】 現代漢語譯本 富皮陀（Futpita）：一切飲用須摩（Soma）者，一切見到孩子面容者，愿他們將來成為比丘（Bhiksu）。
如果只有身體，那有什麼意義呢？因此可知，離開身體之外，另有一個『我』存在。如果沒有另外的『我』，只有身體，那麼父母師長死後遺留的身體，如果被焚燒或埋沒等，像這樣供養就應該構成罪過，不應有福德。因為這個道理，可知有另外的『我』存在。還有聖言說：
『筋骨作為繩索和柱子，血肉作為泥土塗抹，不凈、無常、痛苦，而『我』離開這些而結合。你應該捨棄法和非法，虛假和真實也應該捨棄，捨棄『有』也應該捨棄，清凈的『我』獨自存在。』
如果沒有『我』，那麼獨自存在的意義就不成立。因此，根據這段聖言，可知必定有『我』存在。依據這五種原因，『我』存在的意義得以成立。外道說：『「我」是什麼樣的？是多個身體共用一個「我」，還是每個身體各自有一個「我」？』如果這樣說，為什麼會如此懷疑呢？因為各個宗派執著的表象各不相同。有人說一個『我』遍滿一切身體，就像用繩子貫穿珠子，珠子很多而繩子只有一根。也像毗細天（Visnu）的一萬六千個妃子同時產生慾望和快樂，一個『我』也是這樣，能夠遍滿一切身體。還有其他老師說，每個身體各自有一個『我』。因此我對『我』的存在感到疑惑。』回答說：『「我」的數量很多，隨著身體各自有一個「我」。』怎麼知道是這樣的呢？用偈頌解釋說：
『生死之根不同，做事互不相同，三種德性各不相同，因此各自有「我」的意義得以成立。』
『生死之根不同』是指，如果『我』是一個，那麼一個人出生時，所有人都應該出生，處處的女人都應該同時懷孕，也應該同時有男嬰出生，也應該同時有女嬰出生。像這樣各自不同，不會同時發生。因此可知『我』的數量很多。其次，如果『我』是一個，那麼一個人死亡時，所有人都應該死亡。因為沒有這樣的道理，所以可知『我』不是一個。再次，諸根不同，如果『我』是一個，那麼一個人耳聾時，所有人都應該耳聾，眼盲、瘖啞以及各種疾病等都應該同時發生。因為沒有這樣的道理，所以可知『我』的數量很多。再次，三種德性不同。
【English Translation】 English version Futpita: All who drink Soma, all who see the face of a child, may they become Bhiksus (monks) in the future.
If there is only the body, what is the use of that? Therefore, it is known that apart from the body, there is a separate 'self'. If there is no separate 'self' and only the body, then the bodies left behind by deceased parents and teachers, if burned or buried, etc., offering them in this way should constitute a sin and should not bring merit. Because of this reason, it is known that there is a separate 'self'. Furthermore, there are sacred words that say:
'Bones and sinews are the ropes and pillars, blood and flesh are the mud plaster, impure, impermanent, and suffering, while the 'self' is separate from these and combined. You should abandon Dharma and non-Dharma, falsehood and truth should also be abandoned, abandoning 'existence' should also be abandoned, the pure 'self' exists alone.'
If there is no 'self', then the meaning of existing alone does not hold. Therefore, according to these sacred words, it is known that there must be a 'self'. Based on these five reasons, the meaning of the existence of the 'self' is established. An outsider says: 'What is the nature of the 'self'? Is it that multiple bodies share one 'self', or does each body have its own 'self'?' If you say this, why is there such doubt? Because the appearances clung to by various schools are different. Some say that one 'self' pervades all bodies, like beads strung on a rope, many beads but only one rope. It is also like Visnu's sixteen thousand consorts simultaneously experiencing desire and pleasure, and one 'self' is also like that, able to pervade all bodies. There are other teachers who say that each body has its own 'self'. Therefore, I am doubtful about the existence of the 'self'.' The answer is: 'There are many 'selves', each with its own body.' How is it known to be so? It is explained with a verse:
'Because the roots of birth and death are different, because actions are not shared, because the three qualities are different, therefore the meaning of each 'self' is established.'
'Because the roots of birth and death are different' means that if the 'self' is one, then when one person is born, everyone should be born, women everywhere should be pregnant at the same time, and male infants should also be born at the same time, and female infants should also be born at the same time. Like this, each is different and does not happen simultaneously. Therefore, it is known that there are many 'selves'. Secondly, if the 'self' is one, then when one person dies, everyone should die. Because there is no such principle, it is known that the 'self' is not one. Again, the faculties are different, if the 'self' is one, then when one person is deaf, everyone should be deaf, blindness, muteness, and various diseases, etc., should all happen at the same time. Because there is no such principle, it is known that there are many 'selves'. Again, the three qualities are different.
異故。若人一者。三德應無異。如一婆羅門生於三子。一聰明歡樂。二可畏困苦。三闇黑愚癡。若人一者。一人喜樂一切同喜樂。苦癡亦如是。汝說貫珠及毗細譬。故我一者。是義不然。是故因五義則知我有多。外曰。我此中有疑。是我者。為作者非作者。若言云何有此疑。世流佈語故。世間說人去人來人作。僧佉說人非作者。衛世師說人是作者。是故我疑。答曰。人非作者云何得知。以偈釋曰。
翻性變異故 我證義成立 獨存及中直 見者非作者
翻性變異故者。前兩偈中說我者異自性亦殊于變異。翻異二相故。與兩不同故。三德是能作。異此三德故是故非作者。外曰。若非作者用此何為。答曰。為立證義故。我證義成立。我是知者故。余法不如是。獨存者。若異性及變異清凈故獨存。中直者。與三德異故。三德申縮不同故。是故為中直。譬如一道人獨住於一所。不隨他去來。唯見他來去。如是三德者。能申縮生死。唯有一我人。能見如是事。是故為中直。異性變異故。是故我有知故名為見者。以是事故。故說見者非作者。故三德能作是義成立。人我是實有是多非作者。此義亦成立。外曰。若人非作者。決意是誰作。我今當修法。離惡成就愿。此決意是誰作。若三德作此決意。是智有知。前說三
【現代漢語翻譯】 現代漢語譯本 不同之處。如果『我』是單一的，那麼三德（Sattva，Rajas，Tamas）應該沒有區別。就像一個婆羅門生了三個兒子，一個聰明快樂，一個可怕困苦，一個黑暗愚癡。如果『我』是單一的，那麼一個人喜樂，一切都應該一同喜樂，苦惱和愚癡也應該如此。你所說的貫珠和毗細（Vishesha）的比喻，認為『我』是單一的，這種說法是不對的。因此，根據五種理由可以知道『我』是多重的。外道說：『我對此有疑問，這個『我』，是作者還是非作者？』如果問為什麼會有這種疑問，那是因為世俗流傳的說法。世間說人去、人來、人作。僧佉（Samkhya）學派說『我』不是作者。衛世師（Vaisheshika）學派說『我』是作者。因此我對此有疑問。』回答說：『人不是作者，如何得知？』用偈頌解釋說：
『翻性變異故，我證義成立，獨存及中直，見者非作者。』
『翻性變異故』，前面兩句偈頌中說，『我』的自性不同於自性，也不同於變異。因為『翻』和『異』這兩種相狀，與兩者都不同。三德是能作者，因為『我』不同於這三德，所以不是作者。外道說：『如果不是作者，用這個『我』做什麼呢？』回答說：『爲了確立證義。』『我證義成立』，因為『我』是知者，其他法不是這樣。『獨存』，如果不同於自性和變異，因為清凈所以獨存。『中直』，因為與三德不同，三德有伸縮的不同，所以是中直。譬如一個道人獨自住在一個地方，不隨他人去來，只看見他人來去。如此，三德能夠伸縮生死，只有一個『我』，能夠看見這樣的事情，所以是中直。因為不同於自性和變異，所以『我』有知，因此被稱為見者。因為這個緣故，所以說見者不是作者。因此，三德能夠作為的道理成立。人『我』是真實存在的，是多重的，不是作者，這個道理也成立。外道說：『如果人不是作者，那麼決意是誰作的？我現在應當修行佛法，離開惡業，成就願望。這個決意是誰作的？如果三德作這個決意，那麼三德就是有智慧有知的。』前面說三德
【English Translation】 English version Differences. If the 'Self' (Atman) is one, then the three Gunas (Sattva, Rajas, Tamas) should have no differences. It's like a Brahmin who has three sons: one is intelligent and joyful, one is fearful and miserable, and one is dark and ignorant. If the 'Self' is one, then when one person is joyful, everyone should be joyful together, and the same with suffering and ignorance. Your analogy of the string of pearls and Vishesha (particularity), claiming the 'Self' is one, is incorrect. Therefore, based on five reasons, we know that the 'Self' is multiple. The outsider (opponent) says: 'I have a doubt about this. Is this 'Self' the agent (kartar) or the non-agent (akartar)?' If you ask why there is this doubt, it is because of the common sayings in the world. People in the world say that a person goes, a person comes, a person acts. The Samkhya school says that the 'Self' is not the agent. The Vaisheshika school says that the 'Self' is the agent. Therefore, I have this doubt.' The answer is: 'How do we know that a person is not the agent?' It is explained with a verse:
'Because of turning nature and change, the meaning of 'Self' is established; existing alone and being neutral, the seer is not the agent.'
'Because of turning nature and change,' in the previous two verses, it is said that the nature of the 'Self' is different from nature and also different from change. Because of the two characteristics of 'turning' and 'difference,' it is different from both. The three Gunas are the agents; because the 'Self' is different from these three Gunas, it is therefore not the agent. The outsider says: 'If it is not the agent, what is the use of this 'Self'?' The answer is: 'To establish the meaning of proof.' 'The meaning of 'Self' is established,' because the 'Self' is the knower, other dharmas are not like this. 'Existing alone,' if it is different from nature and change, it exists alone because of purity. 'Being neutral,' because it is different from the three Gunas, and the three Gunas have different expansions and contractions, it is therefore neutral. For example, a Taoist lives alone in one place, not going and coming with others, only seeing others coming and going. Thus, the three Gunas are able to expand and contract in birth and death, and there is only one 'Self' that can see such things, so it is neutral. Because it is different from nature and change, the 'Self' has knowledge, therefore it is called the seer. For this reason, it is said that the seer is not the agent. Therefore, the principle that the three Gunas can act is established. The human 'Self' is real, it is multiple, and it is not the agent; this principle is also established. The outsider says: 'If a person is not the agent, then who makes the determination? I should now practice the Dharma, leave evil deeds, and fulfill my wishes. Who makes this determination? If the three Gunas make this determination, then the three Gunas are wise and knowing.' Earlier it was said that the three Gunas
德無知故。若人作決意。人則成作者。前已說人非作者故。故有雙過失。以偈答曰。
三德合人故 無知如知者 三德能作故 中直如作者
三德合人故者。是三德無知能作我有知非作。是二相應故三德如有知。譬如燒器與火相應熱與水相應冷。如是三德與知者相應如有知能作決意。故說無知如知者。汝說隨世流佈語故人能作者。此義我今答。三德能作故。中直如作者。因此和合故非作說能作。如一婆羅門誤入賊群中。賊若殺執時其亦同殺執。與賊相隨故是故得賊名。人我亦如是。與作者相隨。以世流佈語。說我為作者。外曰。自性與人何因得和合。以偈答曰。
我求見三德 自性為獨存 如跛盲人合 由義生世間
我求見三德者。我有如此意。我今當見三德自性。故我與自性合。自性為獨存者是因苦人唯有能知見。今當爲彼令得獨存。以是義故自性與我和合。譬如國王與人和合。我應使是人。是人亦與王和合。王應施我生活故。是王人和合由義故。得成我自性和合義亦如是。我為見故自性為他獨存故。如跛盲人合者。此中有譬昔有商侶往優禪尼。為劫所破各分散走。有一生盲及一生跛眾人棄擇。盲人漫走跛者坐看。跛者問言。汝是何人。盲者答言。我是生盲不識道故所以漫走。汝
【現代漢語翻譯】 現代漢語譯本：因為愚昧無知，如果有人做出決定，人就成了作者。之前已經說過人不是作者，所以這裡存在雙重過失。用偈頌回答說：
『三德聚合於人，無知如知者，三德能夠造作，中正猶如作者。』
『三德聚合於人』，是指三德（Sattva，Rajas，Tamas）本身無知，卻能造作，而『我』（Atman）有知卻不能造作。這二者相應，所以三德就像有知一樣。譬如燒器皿與火相應就變熱，與水相應就變冷。像這樣，三德與知者相應，就像有知一樣能夠做出決定。所以說『無知如知者』。你說隨順世俗流佈的說法，所以人能夠造作。這個道理我現在回答：『三德能夠造作，中正猶如作者』。因為這種和合，所以非作者被說成能作者。譬如一個婆羅門錯誤地進入賊群中，賊如果殺人搶劫，他也一同參與殺人搶劫。因為與賊相隨，所以得到賊的名聲。人我也是這樣，與作者相隨，用世俗流佈的說法，說『我』是作者。外道說，自性（Prakriti）與人（Purusha）因為什麼原因能夠和合？用偈頌回答說：
『我求見三德，自性為獨存，如跛盲人合，由義生世間。』
『我求見三德』，『我』有這樣的意願，我今應當見到三德的自性，所以我與自性結合。『自性為獨存』，是因為受苦的人唯有能知能見，現在應當爲了他們，令他們得到獨存。因為這個緣故，自性與我和合。譬如國王與人和合，我應當役使這個人，這個人也與國王和合，國王應當施捨我生活所需，所以國王與人和合是因為利益的緣故而成就。『我』與自性和合的意義也是這樣，『我』爲了能見，自性爲了使他人獨存。『如跛盲人合』，這裡面有個譬喻：過去有商隊前往優禪尼（Ujjeni），被劫匪擊潰，各自四散逃走。有一個天生盲人，以及一個天生跛子，眾人拋棄了他們。盲人胡亂行走，跛子坐著觀看。跛子問道：『你是何人？』盲人回答說：『我是天生盲人，不認識道路，所以胡亂行走。你
【English Translation】 English version: Because of ignorance, if a person makes a decision, then the person becomes the doer. It has already been said that a person is not the doer, therefore there is a double fault. Answered with a verse:
'The three Gunas (qualities) combine in a person, the ignorant are like the knowing, the three Gunas are able to act, the neutral is like the doer.'
'The three Gunas combine in a person' means that the three Gunas (Sattva, Rajas, Tamas) are inherently ignorant but able to act, while the 'Self' (Atman) is knowing but unable to act. Because these two correspond, the three Gunas are like having knowledge. For example, a vessel being heated corresponds to fire and becomes hot, corresponding to water and becomes cold. In this way, the three Gunas corresponding to the knower are like having knowledge and being able to make decisions. Therefore, it is said 'the ignorant are like the knowing'. You say that following the common worldly saying, a person is able to act. I now answer this principle: 'The three Gunas are able to act, the neutral is like the doer.' Because of this combination, the non-doer is said to be able to act. For example, a Brahmin mistakenly enters a group of thieves. If the thieves kill and rob, he also participates in the killing and robbing. Because he accompanies the thieves, he gets the name of a thief. The human 'Self' is also like this, accompanying the doer. Using the common worldly saying, it is said that the 'Self' is the doer. The heretics ask, for what reason can Prakriti (nature) and Purusha (person) combine? Answered with a verse:
'I seek to see the three Gunas, Prakriti exists alone, like a lame and blind person combining, from meaning arises the world.'
'I seek to see the three Gunas', 'I' have this intention, I should now see the nature of the three Gunas, therefore I combine with Prakriti. 'Prakriti exists alone' is because suffering people only have the ability to know and see, now it should be for them, to let them obtain existence alone. For this reason, Prakriti combines with me. For example, a king combines with a person, I should employ this person, and this person also combines with the king, the king should bestow upon me what I need for life, therefore the king and the person combine because of the benefit that is achieved. The meaning of 'I' combining with Prakriti is also like this, 'I' for the sake of seeing, Prakriti for the sake of making others exist alone. 'Like a lame and blind person combining', there is a parable here: In the past, there was a merchant caravan going to Ujjeni (Ujjain), which was defeated by robbers, and they scattered and fled. There was a person born blind, and a person born lame, and the crowd abandoned them. The blind person walked aimlessly, and the lame person sat and watched. The lame person asked: 'Who are you?' The blind person replied: 'I am born blind, I do not know the road, so I walk aimlessly. You
復何人。跛者答言。我生跛人唯能見道不能走行。故汝今當安我肩上。我能導路。汝負我行。如是二人以共和合遂至所在。此之和合由義得成就。至所在各各相離。如是我者見自性時即得解脫。是自性者亦令我獨存各相舍離。由義生世間者由人為見他自性為獨存故。因此二義故得和合。是和合者能生世間。譬如男女由兩和合故得生子。如是我與自性合。能生於大等。外曰。已說和合能生世間。是生次第何如。以偈答曰。
自性次第生 大我慢十六 十六內有五 從此生五大
自性次第生者。自性者。或名勝因。或名為梵。或名眾持。若次第生者。自性本有故則無所從生。自性先生大。大者或名覺。或名為想。或名遍滿。或名為智。或名為慧。是大即于智故大得智名。大次生我慢。我慢者或名五大初。或名轉異。或名焰熾。慢次生十六。十六者。一五唯。五唯者。一聲二觸三色四味五香。是香物唯體唯能。次五知根。五知根者。一耳二皮三眼四舌五鼻。次五作根。五作根者。一舌二手三足四男女五大遺。次心根。是十六從我慢生。故說大我慢十六。複次十六內有五。從此生五大。十六有五。唯五唯生五大。聲唯生空大。觸唯生風大。色唯生火大。味唯生水大。香唯生地大。見自性變異我三法得解脫。我
【現代漢語翻譯】 現代漢語譯本 復又是何人？跛子回答說：『我生來就是跛子，只能看見道路，不能行走。所以你現在應當把我安放在你的肩膀上，我能為你指路，你揹著我走。』像這樣，兩個人互相合作，最終到達了目的地。這種合作關係是由於共同的利益而達成的，到達目的地后，他們就各自離開了。就像『我』在見到自性（Sva-prakriti，自性）時，就能獲得解脫，而這個自性也會讓我獨自存在，彼此分離。由利益關係而產生的世間，是因為人們爲了看見他人的自性而獨自存在。因此，由於這兩種利益，才能達成合作。這種合作關係能夠產生世間萬物，譬如男女通過結合才能生育子女。就像『我』與自性結合，能夠產生『大』（Mahat，大）等等。外道問道：『已經說了合作能夠產生世間萬物，那麼這種產生的順序是怎樣的呢？』用偈頌回答說：
『自性次第生，大我慢十六， 十六內有五，從此生五大。』
『自性次第生』，這個自性，有時被稱為勝因（Pradhana，勝因），有時被稱為梵（Brahman，梵），有時被稱為眾持（Avyakta，眾持）。如果說是次第產生，那麼自性本來就存在，因此無所從來。自性首先產生『大』，『大』有時被稱為覺（Buddhi，覺），有時被稱為想（Smrti，想），有時被稱為遍滿（Vyapin，遍滿），有時被稱為智（Jnana，智），有時被稱為慧（Prajna，慧）。這個『大』因為具有智慧，所以『大』獲得了智慧之名。『大』之後產生我慢（Ahamkara，我慢）。我慢有時被稱為五大之初，有時被稱為轉異，有時被稱為焰熾。我慢之後產生十六。十六是指：一、五唯（Tanmatra，五唯）。五唯是指：聲、觸、色、味、香。這些香是物質的本體和功能。其次是五知根（Jnanendriya，五知根）。五知根是指：耳、皮、眼、舌、鼻。其次是五作根（Karmendriya，五作根）。五作根是指：舌、手、足、男女根、大遺。最後是心根（Manas，心根）。這十六種都是從我慢產生的，所以說『大我慢十六』。再次，十六內有五，由此產生五大。十六中有五唯，五唯產生五大。聲唯產生空大（Akasha，空大），觸唯產生風大（Vayu，風大），色唯產生火大（Tejas，火大），味唯產生水大（Ap，水大），香唯產生地大（Prthivi，地大）。看見自性的變異，『我』和三法就能得到解脫。我
【English Translation】 English version And who is that? The cripple replied, 'I was born a cripple, only able to see the road but unable to walk. Therefore, you should now place me on your shoulders, and I can guide you. You carry me as we go.' Thus, the two cooperated and eventually reached their destination. This cooperation was achieved through shared interests, and upon reaching their destination, they separated. Similarly, when the 'self' sees Sva-prakriti (Self-nature), it attains liberation, and this self-nature allows the 'self' to exist independently, separating from each other. The world arises from interests because people seek to see the self-nature of others and exist independently. Therefore, due to these two interests, cooperation is achieved. This cooperation can generate the world, just as men and women produce children through union. Similarly, when the 'self' unites with self-nature, it can generate Mahat (The Great) and so on. The heretic asked, 'It has been said that cooperation can generate the world, so what is the order of this generation?' He answered with a verse:
'From self-nature, in order, arise, The Great, ego, and sixteen, Within the sixteen are five, From these arise the five great elements.'
'From self-nature, in order, arise,' this self-nature is sometimes called Pradhana (Primary Cause), sometimes Brahman (The Absolute), and sometimes Avyakta (The Unmanifest). If it is said to arise in order, then self-nature exists inherently and therefore does not arise from anything. Self-nature first produces Mahat (The Great), which is sometimes called Buddhi (Intellect), sometimes Smrti (Memory), sometimes Vyapin (All-pervading), sometimes Jnana (Knowledge), and sometimes Prajna (Wisdom). Because this 'Great' possesses wisdom, it gains the name of wisdom. After 'The Great' arises Ahamkara (Ego). Ego is sometimes called the beginning of the five great elements, sometimes transformation, and sometimes flaming. After ego arises the sixteen. The sixteen refer to: one, the five Tanmatras (Subtle Elements). The five subtle elements are: sound, touch, form, taste, and smell. These smells are the substance's body and function. Next are the five Jnanendriyas (Sense Organs). The five sense organs are: ear, skin, eye, tongue, and nose. Next are the five Karmendriyas (Action Organs). The five action organs are: tongue, hands, feet, genitals, and anus. Finally, there is Manas (Mind). These sixteen all arise from ego, hence the saying 'The Great, ego, and sixteen.' Furthermore, within the sixteen are five, from which arise the five great elements. Within the sixteen are the five subtle elements, and the five subtle elements produce the five great elements. Sound produces Akasha (Space), touch produces Vayu (Wind), form produces Tejas (Fire), taste produces Ap (Water), and smell produces Prthivi (Earth). Seeing the transformation of self-nature, the 'self' and the three laws can attain liberation. I
今已說竟。外曰。已說從自性生大。大者何為相。以偈答曰。
決智名為大 法智慧離欲 自在薩埵相 翻此是多摩
決智名為大者。何名為決智。謂是物名閡是物名人。如此知覺是名決智。決智即名大。是大有八分。四分名為喜。四分名闇癡。喜分者。謂法與智慧離欲及自在。法者何為相。夜摩尼夜摩。夜摩者有五。一者無瞋恚。二恭敬師尊。三內外清凈。四減損飲食。五者不放逸。尼夜摩亦五。一不殺。二不盜。三實語。四梵行。五無諂曲。十種所成就。是故名為法。何者名為智。智有二種。一外智。二內智。外智者。六皮陀分。一式叉論。二毗伽羅論。三劫波論。四樹底張履及論。五闡陀論。六尼祿多論。此六處智名為外。內智者。謂三德及我。是二中間智由外智得。世間由內智得。解脫。何者為離欲。離欲有二種。一外二內。外者于諸財物。已見三時苦惱。謂覓時守時失時。又見相著殺害二種過失。因此見故離欲出家。如是離欲未得解脫。此離欲因外智得成。內離欲者。已識人與三德異故求出家。先得內智次得離欲。因此離欲故得解脫。因外離欲猶住生死。因內離欲能得解脫。自在者。自在有八種。一者微細極鄰虛。二者輕妙極心神。三者遍滿極虛空。四者至得如所意得。五者三世間之本主
【現代漢語翻譯】 現代漢語譯本： 現在已經解說完畢。外面的人問道：『已經說了從自性產生大，那麼這個『大』是什麼樣的相呢？』用偈頌回答說： 『決智名為大，法智慧離欲， 自在薩埵相，翻此是多摩。』 『決智名為大』是什麼意思呢？什麼叫做『決智』？就是指對於某個事物，明確地知道它的名稱和性質。像這樣明確的知覺就叫做『決智』。『決智』就叫做『大』。這個『大』有八個部分，其中四分叫做『喜』，四分叫做『闇癡』（無明和愚癡）。『喜』的部分是指法、智慧、離欲和自在。 『法』是什麼樣的相呢？就是『夜摩尼夜摩』。『夜摩』有五種：一是沒有瞋恚，二是恭敬師長，三是內外清凈，四是減少飲食，五是不放逸。『尼夜摩』也有五種：一是不殺生，二是不偷盜，三是說實話，四是守梵行（禁慾），五是沒有諂媚和虛偽。成就這十種，所以叫做『法』。 什麼叫做『智』？『智』有兩種：一是外智，二是內智。外智是指六皮陀（吠陀）分支：一是式叉論（語音學），二是毗伽羅論（語法學），三是劫波論（詞源學），四是樹底張履及論（韻律學），五是闡陀論（詩律學），六是尼祿多論（解釋學）。這六個方面的知識叫做『外智』。內智是指三德（ सत्त्व sattva, रजस् rajas, तमस् tamas 薩埵、羅阇、答摩）和我（ आत्मा ātman ）。這二者中間的智慧是通過外智獲得的，世間的成就通過內智獲得，解脫也通過內智獲得。 什麼叫做『離欲』？『離欲』有兩種：一是外離欲，二是內離欲。外離欲是指對於各種財物，已經看到了它們在三個時期的苦惱：尋找時、守護時、失去時。又看到了貪戀財物會導致殺害等兩種過失。因此因為這種見解而離欲出家。像這樣的離欲還不能得到解脫，這種離欲是通過外智才能成就的。內離欲是指已經認識到人與三德（ सत्त्व sattva, रजस् rajas, तमस् tamas 薩埵、羅阇、答摩）是不同的，因此而尋求出家。先得到內智，然後才能得到離欲，因此通過這種離欲才能得到解脫。因為外離欲仍然會停留在生死輪迴中，因為內離欲才能得到解脫。 『自在』是什麼意思？『自在』有八種：一是微細，達到極小的程度；二是輕妙，達到極輕盈和微妙的程度；三是遍滿，達到充滿整個虛空的程度；四是至得，能夠如意得到想要的東西；五是三世間（欲界、色界、無色界）的本主。
【English Translation】 English version: Now it has been explained completely. An outsider asks: 'It has been said that 'Great' arises from self-nature. What is the characteristic of this 'Great'?' He answers with a verse: 'Decisive wisdom is called Great, Dharma, wisdom, detachment, The characteristic of the self-existent Sattva ( सत्त्व sattva, quality of goodness, purity), The opposite of this is Tamas ( तमस् tamas, quality of darkness, inertia).' What does 'Decisive wisdom is called Great' mean? What is 'decisive wisdom'? It refers to clearly knowing the name and nature of a certain thing. Such clear perception is called 'decisive wisdom'. 'Decisive wisdom' is called 'Great'. This 'Great' has eight parts, four parts are called 'Joy', and four parts are called 'Darkness and Ignorance'. The 'Joy' part refers to Dharma, wisdom, detachment, and self-existence. What is the characteristic of 'Dharma'? It is 'Yama Niyama'. 'Yama' has five aspects: first, no anger; second, respect for teachers; third, inner and outer purity; fourth, reduced diet; fifth, no negligence. 'Niyama' also has five aspects: first, no killing; second, no stealing; third, truthful speech; fourth, celibacy; fifth, no flattery or deceit. Achieving these ten is called 'Dharma'. What is called 'Wisdom'? 'Wisdom' has two types: outer wisdom and inner wisdom. Outer wisdom refers to the six branches of the Vedas (वेदाः): first, Shiksha (शिक्षा śikṣā, phonetics); second, Vyakarana (व्याकरण vyākaraṇa, grammar); third, Nirukta (निरुक्त nirukta, etymology); fourth, Chandas (छन्दः chandas, metrics); fifth, Jyotisha (ज्योतिष jyotiṣa, astronomy); sixth, Kalpa (कल्प kalpa, ritual). Knowledge in these six areas is called 'outer wisdom'. Inner wisdom refers to the three Gunas ( सत्त्व sattva, रजस् rajas, तमस् tamas Sattva, Rajas, Tamas) and the Self ( आत्मा ātman ). The wisdom in between these two is obtained through outer wisdom, worldly achievements are obtained through inner wisdom, and liberation is also obtained through inner wisdom. What is called 'Detachment'? 'Detachment' has two types: outer detachment and inner detachment. Outer detachment refers to having seen the suffering of material possessions in three periods: the suffering of seeking, guarding, and losing them. Also, seeing the two faults of attachment leading to killing and other harms. Therefore, due to this view, one renounces desires and leaves home. Such detachment does not yet attain liberation; this detachment is achieved through outer wisdom. Inner detachment refers to recognizing that the individual is different from the three Gunas ( सत्त्व sattva, रजस् rajas, तमस् tamas Sattva, Rajas, Tamas), and therefore seeking to leave home. First, one obtains inner wisdom, and then one obtains detachment, and through this detachment, one obtains liberation. Because of outer detachment, one still remains in the cycle of birth and death; because of inner detachment, one can obtain liberation. What does 'Self-existence' mean? 'Self-existence' has eight aspects: first, subtlety, reaching the extreme of smallness; second, lightness and subtlety, reaching the extreme of lightness and subtlety; third, pervasiveness, reaching the extent of filling the entire void; fourth, attainment, being able to obtain what one desires as one wishes; fifth, being the original master of the three realms (desire realm, form realm, formless realm).
。一切處勝他故。六者隨欲塵一時能用。七者不繫屬他。能令三世間眾生隨我運役。八者隨意住。謂隨時隨處隨心得住。此等四法是薩埵相。若薩埵增長。能伏羅阇及多摩。是時我多喜樂故得法等四德。是名薩埵相。翻此是多摩者。翻法等四相。一非法。二非智。三愛慾。四不自在。此四法是多摩相。如是四喜四癡分若與大相應。大則有八分。變時是前生。
金七十論捲上
按開元錄亦名僧伽論。或為二捲雲。右一論外道迦毗羅仙人造。明二十五諦。所謂數論。經中雲。迦毗羅論是也。又長房內典二錄。真諦譯中有金七十論二卷。復有僧伽論三卷。二目俱存者誤也。此論及勝宗十句義論者。非是佛法。而諸外道宗。以此數勝二論為上。欲令博學而破邪現正之者。先須委悉異道之。宗故譯出。之恐其失而不。傳故編入藏中耳。 大正藏第 54 冊 No. 2137 金七十論
金七十論卷中
陳天竺三藏真諦譯
外曰。說大已竟。慢相云何。以偈答曰。
我慢我所執 從此生二種 一十一根生 二五唯五大
我慢我所執者。我慢有何相。謂我聲我觸我色我味我香我福德可愛。如是我所執名為我慢。從此生二種者。從此我慢有二種變異生。何者二種。一十一根生。
【現代漢語翻譯】 現代漢語譯本： 一切處勝過其他（一切處勝他故）：在任何情況下都能勝過他人。 六者隨欲塵一時能用：第六個特點是能夠同時使用所有感官對像（隨欲塵）。 七者不繫屬他。能令三世間眾生隨我運役：第七個特點是不受任何事物束縛，能夠使過去、現在、未來三世的眾生都聽從我的調遣。 八者隨意住。謂隨時隨處隨心得住：第八個特點是能夠隨意居住，即無論何時、何地，都能隨心所欲地居住。 此等四法是薩埵相（Sattva，悅性）：這四種特性是悅性的表現。 若薩埵增長。能伏羅阇（Rajas， रजस्， 激性）及多摩（Tamas， तमस्， 惰性）：如果悅性增長，就能降伏激性和惰性。 是時我多喜樂故得法等四德：這時，我因為充滿喜悅而獲得正法等四種美德。 是名薩埵相：這被稱為悅性的表現。 翻此是多摩者。翻法等四相：與此相反的是惰性，它顛倒了正法等四種特性。 一非法。二非智。三愛慾。四不自在：一是無法，二是非智，三是愛慾，四是不自在。 此四法是多摩相：這四種特性是惰性的表現。 如是四喜四癡分若與大相應。大則有八分。變時是前生：如果這四種喜悅和四種愚癡與『大』相應，『大』就會有八個部分。變化的時候就是前世。
金七十論捲上
按開元錄亦名僧伽論。或為二捲雲。右一論外道迦毗羅仙人（Kapila，迦毗羅）造。明二十五諦。所謂數論。經中雲。迦毗羅論是也。又長房內典二錄。真諦譯中有金七十論二卷。復有僧伽論三卷。二目俱存者誤也。此論及勝宗十句義論者。非是佛法。而諸外道宗。以此數勝二論為上。欲令博學而破邪現正之者。先須委悉異道之。宗故譯出。之恐其失而不。傳故編入藏中耳。 大正藏第 54 冊 No. 2137 金七十論
金七十論卷中
陳天竺三藏真諦譯
外曰。說大已竟。慢相云何。以偈答曰。
我慢我所執 從此生二種 一十一根生 二五唯五大
我慢我所執者。我慢有何相。謂我聲我觸我色我味我香我福德可愛。如是我所執名為我慢。從此生二種者。從此我慢有二種變異生。何者二種。一十一根生。
【English Translation】 English version: 'Everything is superior to others.' (Sarvatra śastā): Being superior to others in all circumstances. 'The sixth is being able to use the dust of desire at once.' (Śaśvad-iṣṭa-rajaḥ-ekada-upayoga): The sixth characteristic is being able to use all sensory objects (desire dust) simultaneously. 'The seventh is not being bound to others. Being able to make sentient beings in the three realms follow my commands.' (Anāśrita-paraḥ-trayo-lokāḥ-mama-vaśam-āvartante): The seventh characteristic is not being bound by anything, being able to make sentient beings of the past, present, and future three realms follow my commands. 'The eighth is residing at will. That is, residing at will at any time, any place, and according to one's mind.' (Yatheṣṭa-sthitiḥ-yadā-kadā-yatra-icchā-tatra-sthitiḥ): The eighth characteristic is being able to reside at will, that is, being able to reside as one pleases, whenever and wherever. These four qualities are the characteristics of Sattva (सत्त्व, goodness, purity). If Sattva increases, it can subdue Rajas (रजस्, passion) and Tamas (तमस्, ignorance). At that time, because I am full of joy, I obtain four virtues such as Dharma. This is called the characteristic of Sattva. The opposite of this is Tamas, which reverses the four characteristics such as Dharma. One is non-Dharma, two is non-wisdom, three is desire, and four is non-freedom. These four qualities are the characteristics of Tamas. If these four joys and four delusions correspond to 'Mahat' (महत्, the Great One), then 'Mahat' will have eight parts. The time of change is the previous life.
Kimśatiko'paniṣad (The Seventy Golden Verses), Volume 1
According to the Kaiyuan Catalogue, it is also named Saṃgha-śāstra. Or it is said to be in two volumes. The treatise on the right was created by the heretic sage Kapila (कपिल). It explains the twenty-five Tattvas (तत्व, principles), which is called Sāṃkhya (सांख्य) philosophy. The sutra says, 'It is the Kapila treatise.' Also, in the two records of the Changfang Inner Canon, there are two volumes of Kimśatiko'paniṣad translated by Paramārtha (परमार्थ). There are also three volumes of Saṃgha-śāstra. It is a mistake that both titles exist. This treatise and the Vaiśeṣika (वैशेषिक) Ten Categories are not Buddhist teachings. However, heretics regard these two treatises, Sāṃkhya and Vaiśeṣika, as superior. Those who wish to be erudite and refute heresy to reveal the truth must first understand the doctrines of other paths. Therefore, it was translated and included in the collection for fear that it would be lost and not transmitted. T.D. Vol. 54, No. 2137 Kimśatiko'paniṣad
Kimśatiko'paniṣad, Volume 2
Translated by Paramārtha, the Tripiṭaka Master from India of the Chen Dynasty
The outsider says: 'The explanation of Mahat is complete. What is the characteristic of conceit?' Answered in verse:
'Ego and what is possessed by ego, from this, two kinds arise. One, eleven senses arise; two, five only, the five great elements.'
'Ego and what is possessed by ego': What is the characteristic of ego? It is said to be my sound, my touch, my color, my taste, my smell, my merit, and what is lovely. What is possessed by me is called ego. 'From this, two kinds arise': From this ego, two kinds of transformations arise. What are the two kinds? One, eleven senses arise.
二五唯五大。十一根五唯。上已說其名。我慢相已說。我慢有三種。隨一生何法。以偈答曰。
十一薩埵種 變異我慢生 大初生闇唯 炎熾生二種
十一薩埵種變異我慢生者。若覺中喜增長。則生我慢。能伏通憂癡。此我慢是喜種。聖說名轉變。是轉變我慢。能生十一根。云何得知。此以樂喜多故。輕光清凈故能執于自塵故。說此十一名為薩埵種。大初生闇唯者。若大中闇增長。則生我慢。能伏通喜憂。此我慢是癡種故。聖說名大初。此我慢生五唯故。五唯及五大。悉闇癡種類。炎熾生二種者。若大中苦增長。則生我慢。能伏通喜闇。此我慢是憂種故。聖立名名炎熾。此我慢生兩種。能生十一根。亦生五唯等。是薩埵種變異。我慢能生諸根。取炎熾我慢為伴侶。云何如此。炎熾有事故轉變。薩埵種無事故轉變。我慢若生十一根者。必取炎熾我慢以為伴侶。是大初我慢。若生五唯五大等。必取炎熾我慢以為伴侶。云何如此。闇癡我慢無有事。炎熾有事故。如是炎熾我慢。能生十一根。亦生五唯等。故說炎熾生二種。外曰。已說薩埵種生十一根。何者名十一根。以偈答曰。
耳皮眼舌鼻 此五名知根 舌手足人根 大遺五作根
耳皮眼舌鼻此五名知根者。云何說名根。此五能取聲色等
【現代漢語翻譯】 現代漢語譯本： 二五唯是五大（Panca-tanmatra，五種元素），十一根是五唯（Tanmatra，五種感覺的本源）。上面已經說了它們的名字，我也慢（Ahamkara，自我意識）的相也已經說了。我慢有三種，隨一生起什麼法？用偈頌回答：
十一薩埵種 變異我慢生 大初生闇唯 炎熾生二種
十一薩埵種變異我慢生，如果覺知中的喜悅增長，就會生起我慢，能夠降伏普遍的憂愁和愚癡。這種我慢是喜悅的種子，聖者稱之為轉變，是轉變我慢，能夠生起十一根。如何得知？因為這種我慢以快樂和喜悅居多，輕盈光明清凈，能夠執取自身的塵埃，所以說這十一個名為薩埵種。大初生闇唯，如果五大（Mahabhuta，五大元素）中的黑暗增長，就會生起我慢，能夠降伏普遍的喜悅和憂愁。這種我慢是愚癡的種子，所以聖者稱之為大初。這種我慢生起五唯，五唯和五大，都是黑暗愚癡的種類。炎熾生二種，如果五大中的痛苦增長，就會生起我慢，能夠降伏普遍的喜悅和黑暗。這種我慢是憂愁的種子，所以聖者立名為炎熾。這種我慢生起兩種，能夠生起十一根，也生起五唯等。是薩埵種變異，我慢能夠生起諸根，取炎熾我慢為伴侶。為什麼這樣說？炎熾是有事故的轉變，薩埵種是無事故的轉變。我慢如果生起十一根，必定取炎熾我慢作為伴侶。是大初我慢，如果生起五唯五大等，必定取炎熾我慢作為伴侶。為什麼這樣說？黑暗愚癡的我慢沒有事，炎熾有事故。像這樣炎熾我慢，能夠生起十一根，也生起五唯等，所以說炎熾生二種。外面的人說，已經說了薩埵種生起十一根，什麼叫做十一根？用偈頌回答：
耳皮眼舌鼻 此五名知根 舌手足人根 大遺五作根
耳皮眼舌鼻此五名知根，為什麼說名為根？這五種能夠獲取聲色等。
【English Translation】 English version: The two sets of five are the five Great Elements (Panca-tanmatra), and the eleven roots are the five Tanmatras (Tanmatra, the source of the five senses). Their names have already been mentioned above, and the characteristics of Ahamkara (Ahamkara, ego-consciousness) have also been described. There are three types of Ahamkara, according to what dharma does it arise? Answer with a verse:
Eleven Sattva seeds, from the transformation of Ahamkara arise From the Great First, darkness only arises, from flaming heat, two kinds arise
Eleven Sattva seeds arise from the transformation of Ahamkara. If joy increases in awareness, then Ahamkara arises, which can subdue universal sorrow and ignorance. This Ahamkara is the seed of joy, which the sages call transformation, it is the transforming Ahamkara, which can give rise to the eleven roots. How is this known? Because this Ahamkara has much pleasure and joy, is light, bright, and pure, and can grasp its own dust, therefore these eleven are called Sattva seeds. From the Great First, darkness only arises, if darkness increases in the Great Elements (Mahabhuta), then Ahamkara arises, which can subdue universal joy and sorrow. This Ahamkara is the seed of ignorance, so the sages call it the Great First. This Ahamkara gives rise to the five Tanmatras, the five Tanmatras and the five Great Elements are all of the nature of darkness and ignorance. From flaming heat, two kinds arise, if suffering increases in the Great Elements, then Ahamkara arises, which can subdue universal joy and darkness. This Ahamkara is the seed of sorrow, so the sages named it flaming heat. This Ahamkara gives rise to two kinds, it can give rise to the eleven roots, and also gives rise to the five Tanmatras, etc. It is the transformation of the Sattva seeds, Ahamkara can give rise to all the roots, taking flaming heat Ahamkara as a companion. Why is this said? Flaming heat is a transformation with a cause, Sattva seeds are a transformation without a cause. If Ahamkara gives rise to the eleven roots, it must take flaming heat Ahamkara as a companion. If it is the Great First Ahamkara, if it gives rise to the five Tanmatras and five Great Elements, etc., it must take flaming heat Ahamkara as a companion. Why is this said? The Ahamkara of darkness and ignorance has no cause, flaming heat has a cause. Thus, flaming heat Ahamkara can give rise to the eleven roots, and also gives rise to the five Tanmatras, etc., therefore it is said that flaming heat gives rise to two kinds. An outsider says, it has already been said that Sattva seeds give rise to the eleven roots, what are the eleven roots called? Answer with a verse:
Ear, skin, eye, tongue, nose, these five are called the knowing roots Tongue, hand, foot, human root, the great abandoned five are the acting roots
Ear, skin, eye, tongue, nose, these five are called the knowing roots, why are they called roots? These five can grasp sound, form, etc.
故說名知根。舌手足人根大遺五作根者。云何名作根。語言等諸事。是五能作故。故昔聖立名名為五作根。外曰。此十根者云何為其事。耳根從聲唯生。與空大同類。是故唯取聲。皮根從觸唯生。與風大同類。是故唯取觸。眼根從色唯生。與火大同類。是故唯取色。舌根從味唯生。與水大同類。是故唯取味。鼻根從香唯生。與地大同類。是故唯取香。五作根有五事。是舌根與知根相應。能說名句味。手根與知根相應。能作工巧執捉等。足根與知根相應。能行平等高下路。人根與知根相應。能作戲樂及生兒子。大遺根與知根相應。能棄于糞穢。以是義故名為十根。外曰。心根云何。以偈答曰。
能分別為心 根說有兩種 三德轉異故 外別故各異
能分別為心根說有兩種者。心根有二種分別是其體。云何如此。此心根若與知根相應。即名知根。若與作根相應。即名作根。何以故。是心根能分別知根事。及分別作根事故。譬如一人。或名工巧。或為能說。心根亦如是。此心云何說為根。與十根相似。十根從轉變我慢生。心根亦如是。與十根同事。十根所作事。心根亦同作。是故得根名。外曰。諸根事各異心根有別不。答曰。能分別者即是其事。譬如有人。聞某處有財食。即作心言。我當往彼應得美食及以
【現代漢語翻譯】 現代漢語譯本 所以稱之為知根（jnana-indriya，感覺器官）。舌、手、足、人（manas，意根）、大遺（大便）這五者被稱為作根（karma-indriya，行動器官）。什麼叫做作根呢？因為語言等等諸事，是這五者能夠做到的。所以過去聖人立名，稱之為五作根。外道問道：這十根（dasendriya，十種感官）各自的作用是什麼呢？耳根從聲音產生，與空大（akasa-dhatu，空界）同類，所以只取聲音。皮根從觸覺產生，與風大（vayu-dhatu，風界）同類，所以只取觸覺。眼根從顏色產生，與火大（tejas-dhatu，火界）同類，所以只取顏色。舌根從味道產生，與水大（ap-dhatu，水界）同類，所以只取味道。鼻根從香氣產生，與地大（prthivi-dhatu，地界）同類，所以只取香氣。五作根有五種作用：舌根與知根相應，能夠說出名稱、語句、味道。手根與知根相應，能夠製作工藝、執持抓取等等。足根與知根相應，能夠在平坦、高低不同的道路上行走。人根與知根相應，能夠進行嬉戲娛樂以及生育兒子。大遺根與知根相應，能夠排泄糞便污穢。因為這個緣故，稱之為十根。外道問道：心根（citta-indriya，心識之根）是什麼呢？用偈頌回答： 能分別的心，根可說有兩種， 三德（triguna，三種性質）轉變不同故，外境差別故而各異。 『能分別的心，根可說有兩種』，心根有兩種，分別是它的本體。為什麼這樣說呢？這個心根如果與知根相應，就叫做知根；如果與作根相應，就叫做作根。為什麼呢？因為這個心根能夠分別知根的事情，以及分別作根的事情。譬如一個人，或者被稱為工匠，或者被稱為能說之人。心根也是這樣。這個心為什麼被稱為根呢？因為它與十根相似。十根從轉變的我慢（ahamkara，我執）產生，心根也是這樣。它與十根做同樣的事情，十根所做的事情，心根也一同做。所以得到根的名稱。外道問道：諸根的作用各自不同，心根有區別嗎？回答說：『能分別』就是它的作用。譬如有人，聽到某處有財物食物，就心裡想：我應當去那裡，應該能得到美食以及
【English Translation】 English version Therefore, it is called jnana-indriya (sense organs). Tongue, hands, feet, manas (mind-organ), and the excretion are called karma-indriya (action organs). What is called karma-indriya? Because language and other things are what these five can do. Therefore, the sages of the past established the name as five karma-indriya. An outsider asked: What are the respective functions of these ten indriya (dasendriya, ten senses)? The ear-organ arises from sound, and is of the same category as akasa-dhatu (space element), so it only takes sound. The skin-organ arises from touch, and is of the same category as vayu-dhatu (wind element), so it only takes touch. The eye-organ arises from color, and is of the same category as tejas-dhatu (fire element), so it only takes color. The tongue-organ arises from taste, and is of the same category as ap-dhatu (water element), so it only takes taste. The nose-organ arises from smell, and is of the same category as prthivi-dhatu (earth element), so it only takes smell. The five karma-indriya have five functions: the tongue-organ corresponds to the jnana-indriya, and can speak names, sentences, and tastes. The hand-organ corresponds to the jnana-indriya, and can make crafts, hold and grasp, etc. The foot-organ corresponds to the jnana-indriya, and can walk on flat, high, and low roads. The manas-organ corresponds to the jnana-indriya, and can engage in play and entertainment and give birth to sons. The excretion-organ corresponds to the jnana-indriya, and can excrete feces and filth. For this reason, they are called the ten indriya. An outsider asked: What is the citta-indriya (mind-organ)? Answered with a verse: The mind that can distinguish, The root can be said to have two kinds, Because the three triguna (three qualities) change differently, and the external environment is different, they are different from each other. 'The mind that can distinguish, the root can be said to have two kinds', the mind-organ has two kinds, and the distinction is its essence. Why is this so? If this mind-organ corresponds to the jnana-indriya, it is called jnana-indriya; if it corresponds to the karma-indriya, it is called karma-indriya. Why? Because this mind-organ can distinguish the affairs of the jnana-indriya, and distinguish the affairs of the karma-indriya. For example, a person is either called a craftsman or a speaker. The mind-organ is also like this. Why is this mind called a root? Because it is similar to the ten indriya. The ten indriya arise from the transformed ahamkara (ego), and so does the mind-organ. It does the same things as the ten indriya, and the things that the ten indriya do, the mind-organ also does. Therefore, it gets the name of root. An outsider asked: The functions of the indriya are different from each other, is the mind-organ different? The answer is: 'Being able to distinguish' is its function. For example, if someone hears that there is wealth and food somewhere, they think in their heart: I should go there, I should be able to get delicious food and
利養。如此分別是心根別事。以其同生同事別分別故名之為根。是故諸根唯十一種。外曰。是十一根誰之能作。若言云何有此疑者。聖執不同故。有說。人我所作。有說。自在所作。有說。有之所作。如是等執各不同。以是事故故我生疑。是根塵中十一種決從有智生。云何知如此。是十一根能取十一境。自性大我慢無有知故不應有此能。如路歌夜多論說。此云世入。
能生鵝白色 鸚鵡生綠色 孔雀生雜色 我亦從此生
是故我今疑十一從何生。答曰。此論中我非作者。自在亦非作者。無有別法名為有。是故汝所說不生十一根。外曰。若爾何法能生。答曰。三德轉異故外別故各異。三德在我慢中。隨我意故轉作十一根。我意云何。是十一外塵各各不同。若生一根不能遍取。是故轉生十一根。各各取諸塵。是故十一根差別各異。複次汝言無知不能生多者。是義不然。無知見有多能故。此論中當說。
為長養犢子 無知牛生乳 為解脫人我 無知生根爾
是故三德無知能生十一根。外曰。我今已知十一根從我慢生。此十一根安置各異。誰之所為。眼最居上能看遠色。耳各一邊能聞遠聲。鼻在一處能取至到香。舌在口中能取來到味。皮根在內外至觸皆知。舌在口中能說名句味。手居左右而
【現代漢語翻譯】 現代漢語譯本：利養（獲得利益和供養）。如此種種都是分別心的根本所在，各有不同的作用。因為它們同時產生，同時發揮作用，但又各自進行不同的分別，所以被稱為『根』。因此，諸根只有十一種。外道問：這十一種根是誰創造的？如果有人問為什麼會有這樣的疑問，那是因為聖者的見解各不相同。有人說，是『人我』（Purusha，神我）所創造；有人說，是『自在』（Ishvara，自在天）所創造；有人說，是『有』（Sat，存在）所創造。像這樣的執著各不相同，因此我才產生疑問。這根和塵中的十一種根，一定是來自於有智慧的事物。怎麼知道是這樣呢？因為這十一種根能夠獲取十一種境界。自性（Prakriti，本性）、大（Mahat，宇宙理性）、我慢（Ahamkara，自我意識）都沒有知覺，所以不應該有這種能力。正如路歌夜多論（Lokāyata，順世論）所說，此論又稱世入論。
『能生鵝白色，鸚鵡生綠色，孔雀生雜色，我亦從此生。』
因此，我現在懷疑這十一種根是從哪裡產生的。回答說：這個論典中的『我』不是創造者，自在也不是創造者，也沒有一種叫做『有』的獨立法則。所以你所說的不能產生十一種根。外道問：如果這樣，是什麼法則能夠產生它們呢？回答說：是三德（Triguna，三種性質，即 सत्त्व sattva, रजस् rajas, तमस् tamas）轉化變化的結果，因為外部不同，所以各有差異。三德在我慢中，隨著我的意願而轉化為十一種根。我的意願是什麼呢？是這十一種外塵（Vishaya，感官對像）各不相同。如果只產生一種根，就不能普遍獲取所有外塵。所以轉化產生十一種根，各自獲取不同的外塵。因此，十一種根的差別各有不同。再次，你說無知不能產生多種事物，這種說法是不對的。無知的事物也能產生多種功能。這個論典中將會說到：
『爲了長養小牛，無知的母牛會產奶；爲了解脫人我，無知的三德會產生根。』
因此，三德即使無知，也能產生十一種根。外道問：我現在已經知道十一種根是從我慢產生的。這十一種根的安置位置各不相同，是誰安排的呢？眼睛位於最高處，能夠看到遠處的顏色；耳朵位於兩側，能夠聽到遠處的聲音；鼻子位於一處，能夠獲取近在眼前的氣味；舌頭位於口中，能夠獲取送入口中的味道；面板根在身體內外，能夠感知所有接觸；舌頭位於口中，能夠說出名稱、語句和味道；手位於左右兩側，能夠...
【English Translation】 English version: Livelihood and sustenance (acquiring benefits and offerings). All these are the fundamental aspects of the discriminating mind, each with different functions. Because they arise simultaneously, function simultaneously, but each performs different discriminations, they are called 'roots'. Therefore, there are only eleven roots. The outsider asks: Who created these eleven roots? If someone asks why there is such a doubt, it is because the views of the sages differ. Some say that it was created by 'Purusha' (the Self); some say that it was created by 'Ishvara' (the Lord); some say that it was created by 'Sat' (existence). Such attachments are different, so I have doubts. These eleven roots in the roots and dusts must come from intelligent things. How do you know this? Because these eleven roots can acquire eleven realms. Prakriti (nature), Mahat (cosmic intellect), and Ahamkara (ego) have no consciousness, so they should not have this ability. As Lokāyata (materialism) says, this theory is also called the theory of world entry.
'It can produce goose-white, parrots produce green, peacocks produce variegated colors, and I also come from this.'
Therefore, I now doubt where these eleven roots come from. The answer is: The 'I' in this treatise is not the creator, nor is freedom the creator, nor is there a separate law called 'existence'. So what you said cannot produce eleven roots. The outsider asks: If so, what law can produce them? The answer is: It is the result of the transformation and change of the three Gunas (Triguna, three qualities, namely सत्त्व sattva, रजस् rajas, तमस् tamas), because the outside is different, so each is different. The three Gunas are in Ahamkara, and are transformed into eleven roots according to my will. What is my will? These eleven external dusts (Vishaya, sensory objects) are different. If only one root is produced, it cannot universally acquire all external dusts. Therefore, eleven roots are transformed and produced, each acquiring different external dusts. Therefore, the differences between the eleven roots are different. Again, you say that ignorance cannot produce many things, which is not right. Ignorant things can also produce many functions. It will be said in this treatise:
'In order to raise calves, ignorant cows produce milk; in order to liberate the self, ignorant three Gunas produce roots.'
Therefore, the three Gunas, even if ignorant, can produce eleven roots. The outsider asks: I now know that the eleven roots are produced from Ahamkara. The placement of these eleven roots is different. Who arranged it? The eyes are at the highest point and can see distant colors; the ears are on both sides and can hear distant sounds; the nose is in one place and can acquire the immediate smell; the tongue is in the mouth and can acquire the taste that is sent into the mouth; the skin root is inside and outside the body and can perceive all contacts; the tongue is in the mouth and can say names, sentences and tastes; the hands are on the left and right sides and can...
能執捉。足在下分能行臍下。二根居隱處。為離他恒見。能生除戲樂。意根無定所。能作分別事。安置此諸根為是誰所作。我作自在作。為有別因作。答曰。此論中說。我亦非因。自在亦非因。自性為正因。自性生三德及我慢。我慢隨我意轉。由是三德安置諸根。故說三德轉異故外別故各異。根近遠事有二意。一為避離。二為護身。為避離者。遠見遠聞逆舍離故。為護身者。八塵到根方乃得知。為欲料理自身使增益故。外曰。此十一根為作何事。以偈答曰。
唯見色等塵 是五知根事 言執步戲除 是五作根事
唯見色等塵是五知根事者。眼唯見色。塵是眼事。唯見不能分別捉執。余根亦如是。各各自境中唯照是其事。知根能照境作根能執用。知根事已說。次說作根事。言說是舌根境。持是手境。行步為足境。戲樂及生子。為人根境。除棄是大遺境。作根事已說。次當說大我慢心境事。
三自相為事 十三不共境 諸根共同事 波那等五風
大事計我為慢相。此相即慢事。分別為心相。是相即心事。十三不共境者。十根各各境及大慢心相各各所作故。故說不同事。諸根共同事波那等五風者。若說不共事義至知應有共事。不共事者。如人人各一婦。共事者。如眾人共一婢。何者共事。
【現代漢語翻譯】 現代漢語譯本 能執取事物。足位於下半身，能行走于臍下。兩個生殖器官隱藏在隱秘之處，爲了避免他人經常看見，能產生性行為和娛樂。意根沒有固定的位置，能進行分別判斷。安置這些根是誰做的？是我自己做的，是自主自在地做的，還是有其他原因導致的？回答是：這個理論中說，『我』也不是原因，『自在』也不是原因，自性才是真正的原因。自性產生三德（Sattva，Rajas，Tamas）和我慢（Ahamkara）。我慢隨著我的意願而轉移。因此，三德安置了這些根。所以說三德的轉變導致了外在的差異，因此各有不同。根的遠近與事物有關，有兩種意義：一是爲了避離，二是保護身體。爲了避離，所以要遠見、遠聞，逆向舍離。爲了保護身體，所以八種塵埃到達根部才能被感知。爲了料理自身，使之增長和受益。外道問：這十一個根是做什麼的？用偈頌回答： 『唯見色等塵，是五知根事； 言執步戲除，是五作根事。』 『唯見色等塵是五知根事』，眼睛只能看見顏色，顏色是眼睛的事。只能看見，不能分別和執取。其他的根也是如此，各自在自己的領域中只能照見事物。知根能照見境界，作根能執取和使用。知根的事情已經說完了，接下來是作根的事情。言說是舌根的領域，持是手的領域，行走是足的領域，嬉戲娛樂和生育是人根的領域，排除和丟棄是大遺（排泄）的領域。作根的事情已經說完了，接下來要說大我慢（Mahat-Ahamkara）的心境和事物。 『三自相為事，十三不共境； 諸根共同事，波那等五風。』 大事（Mahat）計算『我』是慢（Ahamkara）的相。這個相就是慢的事。分別判斷是心（Manas）的相，這個相就是心的事。十三不共境指的是：十個根各自的領域，以及大慢心的相各自所做的事情，所以說不同事。諸根共同的事情是波那（Prana）等五風（Vayu）。如果說不共事，那麼根據意義可知應該有共事。不共事就像每個人各自有一個妻子，共事就像很多人共用一個婢女。什麼是共事呢？
【English Translation】 English version Capable of grasping. The feet are in the lower part of the body, capable of walking below the navel. The two reproductive organs reside in a hidden place, to avoid being constantly seen by others, capable of generating sexual activity and pleasure. The mind-organ has no fixed location, capable of making distinctions. Who is it that arranges these organs? Is it I who does it, acting freely and independently, or is it due to some other cause? The answer is: In this theory, it is said that 『I』 am not the cause, nor is 『independent will』 the cause; nature (Prakriti) itself is the true cause. Nature produces the three Gunas (Sattva, Rajas, Tamas) and egoism (Ahamkara). Egoism shifts according to my will. Therefore, the three Gunas arrange these organs. Thus, it is said that the transformation of the three Gunas leads to external differences, and therefore they are each different. The proximity or distance of the organs to things has two meanings: one is for avoidance, and the other is for protecting the body. For avoidance, one must see far, hear far, and renounce in reverse. For protecting the body, one can only perceive when the eight dusts reach the organs. It is for managing oneself, to increase and benefit. The outsider asks: What do these eleven organs do? Answer with a verse: 『Only seeing colors and other dusts, is the function of the five sense-organs; Speaking, holding, walking, playing, and eliminating, are the functions of the five action-organs.』 『Only seeing colors and other dusts is the function of the five sense-organs.』 The eyes can only see colors; colors are the business of the eyes. One can only see, but cannot distinguish or grasp. The other organs are also like this; each can only illuminate things in its own domain. The sense-organs can illuminate the realm, and the action-organs can grasp and use. The affairs of the sense-organs have already been discussed; next are the affairs of the action-organs. Speaking is the realm of the tongue-organ, holding is the realm of the hand-organ, walking is the realm of the foot-organ, playing and procreating are the realm of the human-organ, and eliminating and discarding are the realm of the large waste (excretion). The affairs of the action-organs have already been discussed; next, we will discuss the mental state and affairs of the great egoism (Mahat-Ahamkara). 『The three self-characteristics are the affairs, the thirteen are the non-common realms; The common affairs of the organs, are the five winds such as Prana.』 The great matter (Mahat) calculating 『I』 is the characteristic of egoism (Ahamkara). This characteristic is the affair of egoism. Distinguishing and judging is the characteristic of the mind (Manas); this characteristic is the affair of the mind. The thirteen non-common realms refer to: the respective realms of the ten organs, and the respective actions of the great egoism's characteristics, therefore they are said to be different affairs. The common affairs of the organs are the five winds (Vayu) such as Prana. If non-common affairs are spoken of, then according to the meaning, it should be known that there are common affairs. Non-common affairs are like each person having their own wife; common affairs are like many people sharing a servant girl. What are the common affairs?
若五種風。一者波那。二者阿波那。三者優陀那。四者婆那。五者婆摩那。是五風。一切根同一事。波那風者。口鼻是其路。取外塵是其事。謂我止我行。是其作事。外曰。是波那何根能作。答曰。是十三根共一事。譬如籠中鳥。鳥動故籠動。諸根亦爾。以波那風動故。十三根皆動。是故十三根同其事。阿波那風者。見可畏事即縮避之。是風若多。令人怯弱。優陀那風者。我欲上山。我勝他不如。我能作此。是風若多。令人自高。謂我勝我富等。是優陀那事。婆那風者。遍滿於身。亦極離身。是風若多。令人離他不得安樂。是風若稍稍離。分分如死離盡便卒。婆摩那風者。住在心處。能攝持是其事。是風若多。令人慳惜覓財覓伴。是五風事。並十三根所作。是十三根不共及事已說。今當說一時俱起事及次第起。以偈說曰。
覺慢心及根 或俱次第起 已見未見境 三起先依根
覺慢心及根或俱次第起者。若見色者一時大慢心眼根俱起取一境。如眼余根亦如是。一時四俱起。同共取一境。次第起者。如人行路。忽見高物即起疑心。為人為杌。若見鳥集。或見藤繞。或見鹿近。即覺是杌。若見搖衣。或見伸屈。便覺是人。如是覺慢心根次第而起。如眼所見。耳等諸根應知次第亦如是。已見未見境三起先依
【現代漢語翻譯】 現代漢語譯本： 如果存在五種風（Vayu）。第一種是波那（Prana），第二種是阿波那（Apana），第三種是優陀那（Udana），第四種是婆那（Vyana），第五種是婆摩那（Samana）。這五種風，一切根（Indriya）都與它們有關。波那風，口鼻是它的通道，吸取外界的塵埃是它的作用，說『我停止』、『我行走』，是它所做的事情。有人問：『波那風是哪個根在起作用？』回答說：『是十三根共同作用。』譬如籠中的鳥，鳥動籠子也動，諸根也是這樣，因為波那風的運動，十三根都隨之運動，所以十三根共同作用。阿波那風，見到可怕的事情就收縮躲避，這種風如果過盛，會使人怯懦。優陀那風，使人想『我要上山』，『我勝過他人』，『我能做這個』，這種風如果過盛，會使人自高自大，認為『我勝過別人』、『我富有』等等，這就是優陀那風的作用。婆那風，遍佈全身，也極度遠離身體，這種風如果過盛，會使人離開他人就不得安樂，這種風如果漸漸離散，身體就會像死一樣一部分一部分地離散，完全離散就會死亡。婆摩那風，住在心處，能夠攝持，這是它的作用，這種風如果過盛，會使人慳吝，尋找財富和伴侶。這就是五種風的作用，以及十三根所做的事情。這十三根不共同作用以及它們的作用已經說完了，現在應當說一時俱起的作用以及次第而起的作用。用偈語說： 覺（Jnana）、慢（Mana）、心（Citta）及根，或者同時或者次第起。 已見未見之境，三種生起先依根。 『覺、慢、心及根或者同時或者次第起』，如果見到顏色，一時之間大慢心和眼根同時生起，攝取一個境界。像眼睛這樣，其餘的根也是這樣，一時四者同時生起，共同攝取一個境界。次第生起，比如人走路，忽然看見高的東西就產生懷疑，是人還是木樁？如果看見鳥聚集，或者看見藤纏繞，或者看見鹿靠近，就覺得是木樁。如果看見搖動的衣服，或者看見伸屈的動作，就覺得是人。像這樣，覺、慢、心、根次第生起。像眼睛所見，耳朵等諸根應當知道次第也是這樣。已見未見之境，三種生起先依于根。
【English Translation】 English version: If there are five types of winds (Vayu). The first is Prana (life force), the second is Apana (downward-moving force), the third is Udana (upward-moving force), the fourth is Vyana (diffuse force), and the fifth is Samana (balancing force). These five winds are related to all the senses (Indriya). Prana wind, the mouth and nose are its channels, taking in external dust is its function, saying 'I stop', 'I walk', is what it does. Someone asks: 'Which sense does Prana wind act through?' The answer is: 'It is the joint action of the thirteen senses.' For example, like a bird in a cage, when the bird moves, the cage also moves. The senses are also like this; because of the movement of Prana wind, all thirteen senses move, so the thirteen senses act together. Apana wind, when seeing fearful things, it shrinks and avoids them. If this wind is excessive, it makes people timid. Udana wind makes people think 'I want to climb the mountain', 'I am better than others', 'I can do this'. If this wind is excessive, it makes people arrogant, thinking 'I am better than others', 'I am rich', etc. This is the function of Udana wind. Vyana wind pervades the whole body and is also extremely far from the body. If this wind is excessive, it makes people unable to be happy without others. If this wind gradually disperses, the body will gradually disintegrate like death, and complete dispersion will lead to death. Samana wind resides in the heart and can hold things together, which is its function. If this wind is excessive, it makes people stingy, seeking wealth and companions. These are the functions of the five winds and what the thirteen senses do. The non-cooperative actions of these thirteen senses and their functions have been explained. Now, we should talk about the actions that arise simultaneously and the actions that arise sequentially. It is said in verse: 'Awareness (Jnana), conceit (Mana), mind (Citta), and senses, either arise simultaneously or sequentially.' 'For seen and unseen objects, the three kinds of arising first rely on the senses.' 'Awareness, conceit, mind, and senses either arise simultaneously or sequentially.' If one sees a color, at that moment, great conceit, mind, and the eye sense arise simultaneously, grasping one object. Like the eye, the other senses are also like this; the four arise simultaneously, jointly grasping one object. Sequential arising, for example, when a person is walking and suddenly sees something tall, doubt arises: is it a person or a stump? If one sees birds gathering, or sees vines entwined, or sees a deer approaching, one thinks it is a stump. If one sees clothes waving, or sees stretching and bending movements, one thinks it is a person. Like this, awareness, conceit, mind, and senses arise sequentially. Like what the eye sees, the sequential order of the ears and other senses should also be known. For seen and unseen objects, the three kinds of arising first rely on the senses.
根者。已見法三種依根次第起已說。今當說未見法三種亦依根次第起。如偈所說。
最後由伽時 當有如是人 依邪見邪行 誹謗佛法僧 先邪化父母 朋友及眷屬 開四惡道路 將他入此中
如未來過去亦如是。依耳根次第起三法。如是三法先依外根故而起。外曰。是十三作具是無知。若不與人及自在相依者。云何各各取自境。以偈答曰。
十三不由他 能作自用事 我意是因緣 無有別教作
十三不由他能作自用事者。此論中自在及。我非作者前已說。是故十三作具如自境界自能作不由他。如一梵行婆羅門。問言某處有皮陀師能教弟子如意受學。我今決定當往彼學。此即是大作此覺知。是我慢得大意已作如是計。一切婆羅門所有校具。我悉將去。為欲往彼使心不散。是心得我慢意已。作是分別。我當先學何皮陀。為學娑摩皮陀。為學夜[隹/(至-土)]皮陀及力皮陀耶。外根知心分別已。眼能看路。耳聞他語。手持澡灌。足能蹈路。各各作事。譬如賊主作號令言。出入進止皆須聽我。是賊群眾悉已從令。如是諸根亦復如是。覺譬賊主。余根譬賊眾。已知覺意故。各各作自事。外曰。此十三作具。各各捉前境。為是自為。為是為他。答曰。我意是因緣。無有別教作。是
【現代漢語翻譯】 現代漢語譯本： 根（indriya）：已經講述了三種已見之法（dṛṣṭa-dharma）如何依根的次第生起。現在應當講述三種未見之法（adṛṣṭa-dharma）也依根的次第生起。正如偈頌所說：
『最後由伽時，當有如是人，依邪見邪行，誹謗佛法僧（buddha-dharma-saṃgha）。先邪化父母，朋友及眷屬，開四惡道路，將他入此中。』
如未來、過去也是如此。依耳根（śrotra-indriya）次第生起三種法。如此三種法先依外根（bāhya-indriya）的緣故而生起。外道說：『這十三個作用之具是無知的。若不與人及自在（īśvara）相依者，云何各各自取其境界？』以偈頌回答說：
『十三不由他，能作自用事，我意是因緣，無有別教作。』
『十三不由他能作自用事』者，此論中自在及『我』（ātman）非作者，前面已經說過。是故十三個作用之具如其自身境界，自己能作，不由他。如同一位梵行婆羅門（brahmacārin-brāhmaṇa），問道：『某處有皮陀師（veda-ācārya），能教弟子如意受學，我今決定當往彼學。』此即是大作，此覺知是『我慢』（asmita）得大意已作如是計。一切婆羅門所有校具，我悉將去。為欲往彼使心不散。是心得我慢意已，作是分別。我當先學何皮陀？為學娑摩皮陀（sāma-veda），為學夜柔皮陀（yajur-veda）及力皮陀（atharva-veda）耶？外根知心分別已，眼能看路，耳聞他語，手持澡罐，足能蹈路，各各作事。譬如賊主作號令言：『出入進止皆須聽我。』是賊群眾悉已從令。如是諸根亦復如是。覺（vijñāna）譬如賊主，余根譬如賊眾。已知覺意故，各各作自事。外道說：『此十三個作用之具，各各捉前境，為是自為，為是為他？』回答說：『我意是因緣，無有別教作。』是
【English Translation】 English version: Root (indriya): It has already been explained how the three seen-dharmas (dṛṣṭa-dharma) arise in accordance with the sequence of the roots. Now, it should be explained how the three unseen-dharmas (adṛṣṭa-dharma) also arise in accordance with the sequence of the roots. As the verse says:
'In the final yoga time, there will be such people who, relying on wrong views and wrong conduct, slander the Buddha (buddha), Dharma (dharma), and Sangha (saṃgha). First, they wrongly convert their parents, friends, and relatives, opening the four paths of evil and leading others into them.'
The future and the past are also like this. The three dharmas arise in sequence based on the ear root (śrotra-indriya). These three dharmas arise first because of the external roots (bāhya-indriya). The heretics say: 'These thirteen instruments of action are ignorant. If they do not rely on a person or an independent being (īśvara), how can they each grasp their own objects?' The verse answers:
'The thirteen do not depend on others; they can perform their own functions. My intention is the cause, and there is no separate teaching that makes them act.'
'The thirteen do not depend on others; they can perform their own functions' means that in this treatise, the independent being and the 'self' (ātman) are not the agents, as has been said before. Therefore, the thirteen instruments of action, like their own realms, can act on their own without depending on others. For example, a celibate Brahmin (brahmacārin-brāhmaṇa) asked: 'In a certain place, there is a Veda teacher (veda-ācārya) who can teach disciples to learn as they wish. I am determined to go there to study.' This is a great undertaking, and this awareness is 'self-conceit' (asmita), having gained a great intention, he makes such a plan. I will take all the Brahmin's equipment with me in order to go there and keep my mind from being scattered. This mind, having gained the intention of self-conceit, makes this distinction. Which Veda should I learn first? Should I learn the Sama Veda (sāma-veda), the Yajur Veda (yajur-veda), or the Atharva Veda (atharva-veda)?' After the external roots know the mind's distinctions, the eyes can see the road, the ears can hear others' words, the hands can hold the water pot, and the feet can tread the road, each performing its own function. It is like a bandit chief giving orders, saying: 'All coming and going, advancing and stopping, must listen to me.' The bandit crowd all follow the orders. Likewise, all the roots are like this. Consciousness (vijñāna) is like the bandit chief, and the other roots are like the bandit crowd. Having known the intention of consciousness, each performs its own function. The heretics say: 'These thirteen instruments of action, each grasping the objects in front of them, are they doing it for themselves, or are they doing it for others?' The answer is: 'My intention is the cause, and there is no separate teaching that makes them act.' It is
義前已說。我事者應作故。三德生諸根為我顯了捉執諸塵。若汝說是諸根無知云何得作者。答曰。是諸根無別自在來依此中以教其作。唯有我與自性和合。起作如是意。汝應顯現令我獨存。因是我意。是故三德能生諸根。各各作事隨我意故。離我意者。無別他教。外曰。二十四中有幾名義。得為作具。以偈答曰。
作具數十三 能作牽執照 其事有十種 應引持照了
作具數十三者。此論中處處說作具。決定唯十三。五知根五作根及覺慢心等。此十三作何事。能作牽執照。其事有十種。聲等五塵語言等五事。此十是其事。是事有三種。一應牽二應照三應執。是中三有所牽。五知具所照。五作具執持。因此三事故立十三根。故說應引持照了。外曰幾根取三世塵。幾根取現在塵。以偈答曰。
內作具有三 十外具三塵 外具取現塵 內取三世塵
內作具有三者。覺慢心三種。是名內作具。不取外塵故。是故立名內。能成就我意方便故。是故說名具。十外具三塵者。十外具者。五知五作根。能取外塵故。故名為外具。三塵者。是覺慢心根。十具為其塵。譬如其主使役下人。如是三根能使十具。亦復如是。外具取現塵者。是十種根現在塵為境。云何知取。耳根但取現世聲。二世不聞故。如耳
【現代漢語翻譯】 現代漢語譯本： 前面已經說過了。我的事情應該這樣做。三德（Sattva, Rajas, Tamas，佛教哲學中的三種基本屬性或能量）產生諸根（indriya，感官），爲了我而顯現，捉取諸塵（vishaya，感官對像）。如果你們說這些諸根沒有知覺，怎麼能成為作者呢？回答說：這些諸根沒有別的自在，而是依靠這裡（指「我」）來教導它們如何運作。只有「我」與自性（Prakriti，原始物質）結合，才會產生這樣的意圖。你應該顯現，讓我獨自存在。因為這是我的意圖，所以三德能夠產生諸根，各自按照我的意願行事。離開我的意願，就沒有其他的教導。外道問：二十四諦（tattva，宇宙的二十四種基本元素）中有幾個名稱和意義可以作為工具？用偈頌回答：
作具數十三 能作牽執照 其事有十種 應引持照了
「作具數十三」的意思是，這部論中處處說到作具，確定只有十三種。五知根（jnanendriya，五種感覺器官），五作根（karmendriya，五種行動器官）以及覺（Buddhi，理智）、慢（Ahamkara，自我意識）、心（Manas，心意）等。這十三種作什麼事呢？能作、牽、執、照。其事有十種，即聲等五塵，語言等五事。這十種是其事。這些事有三種，一是應該牽引，二是應該照亮，三是應該執持。其中三者有所牽引，五知具所照，五作具執持。因為這三種事，所以設立十三根。所以說應該牽引、執持、照亮。外道問：有幾個根取三世塵（過去、現在、未來），有幾個根取現在塵？用偈頌回答：
內作具有三 十外具三塵 外具取現塵 內取三世塵
「內作具有三」的意思是，覺、慢、心三種，這叫做內作具。不取外塵的緣故，所以立名為「內」。能夠成就我的意願，方便行事的緣故，所以說名「具」。「十外具三塵」的意思是，十外具，即五知根、五作根，能夠取外塵的緣故，所以名為外具。三塵，指的是覺、慢、心根，十具是它們的塵。譬如主人使役下人，如此三根能夠使役十具，也是這樣。「外具取現塵」的意思是，這十種根以現在的塵為境。怎麼知道是取現塵呢？耳根只能取現在的聲音，過去和未來的聲音聽不到的緣故，就像耳朵一樣。
【English Translation】 English version: It has already been said before. My affairs should be done this way. The three Gunas (Sattva, Rajas, Tamas, the three fundamental qualities or energies in Buddhist philosophy) generate the Indriyas (senses), manifesting for my sake, grasping the Vishayas (sense objects). If you say that these Indriyas are without consciousness, how can they be agents? The answer is: these Indriyas have no separate autonomy, but rely on this (referring to 'I') to be taught how to operate. Only 'I' in conjunction with Prakriti (primordial matter) gives rise to such intention. You should manifest, allowing me to exist alone. Because this is my intention, the three Gunas are able to generate the Indriyas, each acting according to my will. Apart from my will, there is no other teaching. The outsider asks: Among the twenty-four Tattvas (the twenty-four basic elements of the universe), how many names and meanings can serve as instruments? Answered in verse:
The number of instruments is thirteen Able to act, pull, hold, illuminate Their affairs are of ten kinds Should be drawn, held, illuminated
'The number of instruments is thirteen' means that this treatise speaks of instruments everywhere, and it is determined that there are only thirteen. The five Jnanendriyas (five sense organs), the five Karmendriyas (five action organs), and Buddhi (intellect), Ahamkara (ego-consciousness), Manas (mind), etc. What do these thirteen do? Able to act, pull, hold, illuminate. Their affairs are of ten kinds, namely the five Tanmatras (subtle elements) such as sound, and the five actions such as speech. These ten are their affairs. These affairs are of three kinds, one is to be drawn, the second is to be illuminated, and the third is to be held. Among them, three are drawn, the five Jnanendriyas illuminate, and the five Karmendriyas hold. Because of these three affairs, thirteen Indriyas are established. Therefore, it is said that they should be drawn, held, and illuminated. The outsider asks: How many Indriyas take the three times' dust (past, present, future), and how many Indriyas take the present dust? Answered in verse:
The inner instruments are three Ten outer instruments, three dusts Outer instruments take present dust Inner instruments take three times' dust
'The inner instruments are three' means that Buddhi, Ahamkara, and Manas are called inner instruments. Because they do not take external dust, they are named 'inner'. Because they can accomplish my intention and facilitate action, they are called 'instruments'. 'Ten outer instruments, three dusts' means that the ten outer instruments, namely the five Jnanendriyas and the five Karmendriyas, can take external dust, so they are called outer instruments. The three dusts refer to the Buddhi, Ahamkara, and Manas Indriyas, and the ten instruments are their dust. Just as a master employs servants, so these three Indriyas can employ the ten instruments, and it is the same. 'Outer instruments take present dust' means that these ten Indriyas take present dust as their object. How do we know that they take present dust? The ear Indriya can only take present sounds, because past and future sounds cannot be heard, just like the ear.
乃至鼻根亦如是。舌根者能說現在名句味語。未來過去則不能說。如舌根餘四亦如是。內取三世塵者。覺慢心三種。能取三世塵。覺者能取現世瓶瓫等。亦能取過去。如取往昔頂生王等。亦能取未來。如說當有破諸人慢亦如是。以三世塵計為我所。心根亦如是。分別三世塵。求未來憶過去故。說內取三世塵。外曰。幾根取差別塵。幾根取無差別塵。以偈答曰。
十三中知根 取異無異塵 舌唯聲為塵 餘四悉五塵
十三中知根取異無異塵者。是十三具中有五知根。能取有差別無差別塵。差別者。具三德。無差別者。唯一德。如天上有五塵。謂聲觸色味香。是五塵無差別同樂為體故。是天五塵無有憂癡。人道中五塵有差別。具有樂苦癡相應所成故。諸天知根取無差別塵。人即知根能取有差別塵。謂樂苦癡等塵。是故知根能取異無異等塵。舌唯聲為塵者。天舌及人舌。唯以聲為塵。能說名句味。餘四悉五塵者。是手根體具五塵。能捉五塵境。如手捉瓶。如手余根亦如是。如是四根五塵安立悉取五塵。複次根有別相。以偈說曰。
覺與內具共 能取一切塵 故具三有門 諸根悉是門
覺與內具共能取一切塵者。覺與我慢及心根恒相應故。說覺與內具共。能取三世間塵及三世塵故。說能取一
【現代漢語翻譯】 現代漢語譯本 乃至鼻根也是如此。舌根能夠說出現在的名句味語，但不能說出未來和過去的名句味語。如同舌根一樣，其餘四根也是如此。內部攝取三世之塵的是覺（Buddhi，覺知）、慢（Mana，我慢）、心（Citta，心識）這三種。它們能夠攝取三世之塵。覺能夠攝取現世的瓶瓶罐罐等事物，也能攝取過去的事物，比如攝取往昔的頂生王等。也能攝取未來的事物，比如預言將來會有人破除各種人的我慢。因為將三世之塵執計為『我所』（屬於我的）。心根也是如此，它分別三世之塵，爲了尋求未來和回憶過去。所以說內部攝取三世之塵。外部提問：有幾種根攝取有差別的塵？有幾種根攝取無差別的塵？用偈頌回答： 『十三中知根，取異無異塵，舌唯聲為塵，餘四悉五塵。』 十三種根中的知根（五根），能攝取有差別和無差別的塵。有差別是指具有三種德性（樂、苦、舍），無差別是指只有一種德性（樂）。比如天上的五塵，即聲、觸、色、味、香，這五塵沒有差別，以共同的快樂為本體。所以天上的五塵沒有憂愁和愚癡。人道中的五塵有差別，具有與樂、苦、癡相應的成分。諸天的知根攝取無差別的塵，而人的知根能攝取有差別的塵，即樂、苦、癡等塵。因此，知根能攝取有差別和無差別的塵。『舌唯聲為塵』，天人的舌和人的舌，都只以聲為塵，能夠說出名句味。『餘四悉五塵』，是說手根的本體具有五塵，能夠抓取五塵的境界，比如手抓瓶子。如同手根一樣，其餘四根也是如此。這樣，四根安立在五塵上，全部攝取五塵。再次，根有各自的別相，用偈頌來說： 『覺與內具共，能取一切塵，故具三有門，諸根悉是門。』 覺與內部的工具（我慢和心根）共同作用，能夠攝取一切塵。因為覺與我慢及心根恒常相應，所以說覺與內部的工具共同作用。能夠攝取三世間的塵和三世的塵，所以說能夠攝取一切。
【English Translation】 English version Even the nose-organ is the same. The tongue-organ can speak of present name-sentences and taste-words, but cannot speak of future and past ones. Just like the tongue-organ, the other four are also the same. Those that internally grasp the dust of the three times are Buddhi (覺, Intellect), Mana (慢, Conceit), and Citta (心, Mind). These three can grasp the dust of the three times. Buddhi can grasp present things like pots and jars, and can also grasp past things, such as grasping the past King Mandhata (頂生王). It can also grasp future things, such as saying that there will be someone who will break the conceit of all people. Because they consider the dust of the three times as 'mine' (屬於我的). The mind-organ is also the same; it distinguishes the dust of the three times, seeking the future and recalling the past. Therefore, it is said that it internally grasps the dust of the three times. Externally, the question is: How many organs grasp differentiated dust? How many organs grasp undifferentiated dust? Answered with a verse: 'Among the thirteen, the knowing organs, grasp differentiated and undifferentiated dust. The tongue only takes sound as dust, the remaining four take all five dusts.' Among the thirteen kinds of organs, the knowing organs (five senses) can grasp both differentiated and undifferentiated dust. 'Differentiated' refers to having three qualities (pleasure, pain, indifference), while 'undifferentiated' refers to having only one quality (pleasure). For example, the five dusts in the heavens, namely sound, touch, form, taste, and smell, are undifferentiated, having common pleasure as their essence. Therefore, the five dusts of the heavens have no sorrow or delusion. The five dusts in the human realm are differentiated, having components associated with pleasure, pain, and delusion. The knowing organs of the gods grasp undifferentiated dust, while the knowing organs of humans can grasp differentiated dust, such as dusts of pleasure, pain, and delusion. Therefore, the knowing organs can grasp both differentiated and undifferentiated dust. 'The tongue only takes sound as dust' means that the tongues of gods and humans only take sound as dust, being able to speak name-sentences and taste-words. 'The remaining four take all five dusts' means that the substance of the hand-organ possesses all five dusts, being able to grasp the realms of the five dusts, such as the hand grasping a bottle. Just like the hand-organ, the other four organs are also the same. Thus, the four organs are established on the five dusts, grasping all five dusts. Furthermore, the organs have distinct characteristics, as expressed in the verse: 'Buddhi together with the internal instruments, can grasp all dusts, therefore possessing the doors of the three existences, all organs are doors.' Buddhi, together with the internal instruments (conceit and mind-organ), can grasp all dusts. Because Buddhi is constantly associated with conceit and the mind-organ, it is said that Buddhi together with the internal instruments can grasp all dusts. It can grasp the dusts of the three realms and the dusts of the three times, therefore it is said that it can grasp everything.
切塵。故三具有門者。是覺等三具。能為諸門主。若覺等三具相應在眼根。是眼根能顯照色余根不能。是三隨集一根能取三世間塵及以三世。故說此三為十作具。余根悉是門者。謂五知五作根開閉隨三故。若三在眼眼門則開能取前境。余門則閉不能知塵。以隨他故但門非實具。如是十根與三具相應。能取一切三世間塵。複次偈曰。
諸具猶如燈 隨德更互異 照三世間塵 為我還付覺
諸具猶如燈者。謂五知五作我慢及心根。如燈在一處。平等照諸物。如是諸具能照三世間塵故。說猶如燈。隨德更互異者。更互不相似。耳者取聲不取色。眼則取色不取聲。乃至鼻但取香不取味。如是五知根。根定對塵異故。說更互異。作根亦如是。舌但說言語。不能作餘事。乃至覺但作決知。慢唯作執著。心唯作分別。故說更互異。此異義云何。隨三德故生三德。生我慢不同故我慢生五唯及諸根悉不同。照三世間塵為我還付覺者。是十二根照世間塵。悉還付覺者。譬如國土一切吏民取國財物悉付國主。如是諸塵。由十二根將還付覺故覺令我見。故說為我還付覺。外曰。何故諸根不自照塵令我得見。以偈答曰。
我一切用事 以覺能成就 復令后時見 自性我細異
我一切用事以覺能成就者。我事用一
【現代漢語翻譯】 現代漢語譯本： 切斷塵埃。所以說三種具有門戶作用的，是指覺（Buddhi，理智）、等（Ahamkara，自我意識）、三具（Manas，心意）這三者。它們能作為各個門戶的主宰。如果覺、等、三具相應地存在於眼根中，那麼眼根就能顯現和照亮顏色，其他根則不能。這三者隨同聚集在一個根上，就能攝取三世間（過去、現在、未來）的塵埃以及這三個時間段的事物。因此說這三者是十種作用工具。其餘的根都是門戶，指的是五知根（感覺器官）和五作根（行動器官）的開閉都隨同這三者。如果這三者在眼根，那麼眼門就會打開，能夠攝取前面的境界；其他的門則關閉，不能知曉塵埃。因為它們隨從其他，所以只是門戶而不是真正的工具。像這樣，十根與三具相應，就能攝取一切三世間的塵埃。進一步用偈頌說：
『各種工具像燈一樣， 隨著作用相互不同， 照亮三世間的塵埃， 為我歸還交付覺。
各種工具像燈一樣，指的是五知根、五作根、我慢（Ahamkara，自我意識）以及心根（Manas，心意）。就像燈在一個地方，平等地照亮各種事物一樣，這些工具也能照亮三世間的塵埃，所以說它們像燈一樣。隨著作用相互不同，指的是它們相互之間不相似。耳朵攝取聲音而不攝取顏色，眼睛攝取顏色而不攝取聲音，乃至鼻子只攝取氣味而不攝取味道。像這樣，五知根，根的固定對像和塵埃不同，所以說相互不同。作根也是這樣，舌頭只能說語言，不能做其他事情，乃至覺只能做決斷和認知，我慢只能做執著，心只能做分別。所以說相互不同。這種不同的意義是什麼呢？隨著三種德性（Gunas， गुण）的緣故產生三種德性。由於三種德性產生我慢不同，所以由我慢產生的五唯（Tanmatras，五種感覺的本源）以及各種根也都不相同。照亮三世間的塵埃，為我歸還交付覺，指的是十二根照亮世間的塵埃，全部歸還交付給覺。譬如一個國家，所有的官吏百姓獲取國家的財物全部交付給國主。像這樣，各種塵埃，由十二根拿來歸還交付給覺，所以覺讓我看見。因此說為我歸還交付覺。外道說：『為什麼各種根不自己照亮塵埃讓我看見？』用偈頌回答說：
『我的一切作用， 依靠覺才能成就， 又讓我以後看見， 自性我細微不同。
我的一切作用依靠覺才能成就，指的是我的作用是一' English version: Cutting off the dust. Therefore, the three that possess doors refer to Buddhi (intellect), Ahamkara (ego-consciousness), and Manas (mind). These three can act as the masters of various doors. If Buddhi, Ahamkara, and Manas are correspondingly present in the eye-organ, then the eye-organ can manifest and illuminate colors, while other organs cannot. These three, when gathered together in one organ, can grasp the dust of the three worlds (past, present, and future) as well as the things of these three time periods. Therefore, it is said that these three are the ten instruments of action. The remaining organs are all doors, referring to the opening and closing of the five sensory organs (organs of perception) and the five active organs (organs of action) which follow these three. If these three are in the eye-organ, then the eye-door will open, enabling it to grasp the objects in front; the other doors will close, unable to know the dust. Because they follow others, they are merely doors and not real instruments. In this way, the ten organs, corresponding with the three, can grasp all the dust of the three worlds. Furthermore, it is said in a verse:
'The various instruments are like lamps, Differing from each other according to their functions, Illuminating the dust of the three worlds, Returning and entrusting it to Buddhi for me.'
The various instruments are like lamps, referring to the five sensory organs, the five active organs, Ahamkara (ego-consciousness), and the mind-organ (Manas). Just as a lamp in one place equally illuminates all things, so too these instruments can illuminate the dust of the three worlds, hence they are said to be like lamps. Differing from each other according to their functions, means that they are not similar to each other. The ear grasps sound but not color, the eye grasps color but not sound, and the nose only grasps smell but not taste. In this way, the five sensory organs, the fixed objects of the organs and the dust are different, hence it is said that they differ from each other. The active organs are also like this. The tongue can only speak language and cannot do other things, and Buddhi can only make decisions and cognitions, Ahamkara can only create attachment, and the mind can only make distinctions. Therefore, it is said that they differ from each other. What is the meaning of this difference? Due to the three Gunas (qualities, गुण), the three Gunas are produced. Because the three Gunas produce different Ahamkara, the five Tanmatras (subtle elements, the source of the five senses) and the various organs produced by Ahamkara are also different. Illuminating the dust of the three worlds, returning and entrusting it to Buddhi for me, refers to the twelve organs illuminating the dust of the world and returning it all to Buddhi. For example, in a country, all the officials and people obtain the wealth of the country and deliver it all to the ruler. In this way, the various dusts are brought back and delivered to Buddhi by the twelve organs, so Buddhi allows me to see. Therefore, it is said to return and entrust it to Buddhi for me. An outsider asks: 'Why don't the various organs illuminate the dust themselves and allow me to see?' The answer is given in a verse:
'All my actions, Are accomplished through Buddhi, And allow me to see later, My nature is subtle and different.'
All my actions are accomplished through Buddhi, meaning that my actions are one
【English Translation】 Cutting off the dust. Therefore, the three that possess doors refer to Buddhi (intellect), Ahamkara (ego-consciousness), and Manas (mind). These three can act as the masters of various doors. If Buddhi, Ahamkara, and Manas are correspondingly present in the eye-organ, then the eye-organ can manifest and illuminate colors, while other organs cannot. These three, when gathered together in one organ, can grasp the dust of the three worlds (past, present, and future) as well as the things of these three time periods. Therefore, it is said that these three are the ten instruments of action. The remaining organs are all doors, referring to the opening and closing of the five sensory organs (organs of perception) and the five active organs (organs of action) which follow these three. If these three are in the eye-organ, then the eye-door will open, enabling it to grasp the objects in front; the other doors will close, unable to know the dust. Because they follow others, they are merely doors and not real instruments. In this way, the ten organs, corresponding with the three, can grasp all the dust of the three worlds. Furthermore, it is said in a verse: 'The various instruments are like lamps, Differing from each other according to their functions, Illuminating the dust of the three worlds, Returning and entrusting it to Buddhi for me.' The various instruments are like lamps, referring to the five sensory organs, the five active organs, Ahamkara (ego-consciousness), and the mind-organ (Manas). Just as a lamp in one place equally illuminates all things, so too these instruments can illuminate the dust of the three worlds, hence they are said to be like lamps. Differing from each other according to their functions, means that they are not similar to each other. The ear grasps sound but not color, the eye grasps color but not sound, and the nose only grasps smell but not taste. In this way, the five sensory organs, the fixed objects of the organs and the dust are different, hence it is said that they differ from each other. The active organs are also like this. The tongue can only speak language and cannot do other things, and Buddhi can only make decisions and cognitions, Ahamkara can only create attachment, and the mind can only make distinctions. Therefore, it is said that they differ from each other. What is the meaning of this difference? Due to the three Gunas (qualities, गुण), the three Gunas are produced. Because the three Gunas produce different Ahamkara, the five Tanmatras (subtle elements, the source of the five senses) and the various organs produced by Ahamkara are also different. Illuminating the dust of the three worlds, returning and entrusting it to Buddhi for me, refers to the twelve organs illuminating the dust of the world and returning it all to Buddhi. For example, in a country, all the officials and people obtain the wealth of the country and deliver it all to the ruler. In this way, the various dusts are brought back and delivered to Buddhi by the twelve organs, so Buddhi allows me to see. Therefore, it is said to return and entrust it to Buddhi for me. An outsider asks: 'Why don't the various organs illuminate the dust themselves and allow me to see?' The answer is given in a verse: 'All my actions, Are accomplished through Buddhi, And allow me to see later, My nature is subtle and different.' All my actions are accomplished through Buddhi, meaning that my actions are one
切處不同。或人道或天道或獸道中。十塵用乃至八種自在用。知根作根。十外具照此塵付囑于覺。覺收以付人。令人得受用。因此次第覺。能令我如意受。用得自在樂。乃至智慧未生時。復令后時見自性我細異者后時者。謂智慧生時。我與自性有別異。此別異者。未修聖行人不能見故。故說為細微。此別異中門者。於十三中唯覺令我見。見者何相。謂見我與自性異三德異覺異我慢異十一根異五唯異五大異身異。如是等異覺令我知故。故我得解脫。如前說。若知二十五隨處隨道住。編髮髻剃頭平等得解脫。是故唯一覺。是我真作具。外曰。已說前偈諸根能取有差別無差別塵。何者差別無差別。以偈答曰。
五唯無差別 從此生五大 大塵有差別 謂寂靜畏癡
五唯無差別者。汝說何者差別無差別者。今當答。從我慢生五唯細微寂靜。以喜樂為相。此即諸天塵。無有差別。天無憂癡故。從此生五大大塵有差別者。從聲唯生空。乃至從香唯生地。是五大有差別。是差別有何相。一者寂靜。二者令怖。三者闇癡。此五大是人塵。空大三相何必如大富人入內密室受五欲樂。或上高樓遠觀空大。由空受樂故空寂靜。或在高樓空中冷風所觸空則生苦。或復有人行在曠路。唯見有空不見聚落。無所止泊則生闇癡。余大
【現代漢語翻譯】 現代漢語譯本 切處不同。或在人道、或在天道、或在獸道中。十塵（十種感官體驗）的運用乃至八種自在的運用。知根（認識感官的根源）即是作根（發揮感官的作用）。十外（十種外部感官對像）完全照亮此塵（感官體驗），並將其交付于覺（覺悟）。覺（覺悟）接收后交付於人，使人得以受用。因此，通過次第覺（逐步覺悟），能使我如意地接受和使用，獲得自在的快樂。乃至智慧未生之時，又使后時（智慧生起之時）見到自性（真我）與我（個體自我）的細微差異。所謂『后時』，是指智慧生起之時，我（個體自我）與自性（真我）有所區別。這種區別，未修行的聖人無法見到，所以說是細微的。這種區別中的門徑在於，在十三種事物中，唯有覺（覺悟）能使我（個體自我）見到。見到的景像是什麼樣的呢？就是見到我（個體自我）與自性（真我）不同，與三德（三種性質）不同，與覺（覺悟）不同，與我慢（自我意識）不同，與十一根（十一個感官）不同，與五唯（五種精微元素）不同，與五大（五種粗大元素）不同，與身體不同。像這樣的不同，覺（覺悟）能使我（個體自我）知曉，所以我（個體自我）才能得到解脫。如前所說，如果知道二十五諦，無論住在何處、處於何道，無論是編髮髻還是剃頭，都能平等地獲得解脫。所以說，唯有覺（覺悟），才是我（個體自我）真正的工具。外道說：『已經說了前面的偈頌，諸根（各種感官）能夠獲取有差別和無差別的塵（感官對像）。什麼是差別和無差別呢？』用偈頌回答說： 五唯無差別 從此生五大 大塵有差別 謂寂靜畏癡 五唯無差別，你問什麼是有差別和無差別的？現在回答你。從我慢（自我意識）產生五唯（五種精微元素），細微而寂靜，以喜樂為特徵。這就是諸天（天人）的塵（感官對像），沒有差別。因為天人沒有憂愁和愚癡。從此產生五大（五種粗大元素），五大大塵（粗大的感官對像）是有差別的。從聲唯（聲音的精微元素）產生空（空間），乃至從香唯（氣味的精微元素）產生地（土地）。這五大是有差別的。這種差別有什麼特徵呢？一是寂靜，二是令人恐懼，三是黑暗愚癡。這五大是人（人類）的塵（感官對像）。空大（空間元素）的三種特徵是什麼呢？比如大富之人進入內室，享受五欲之樂，或者登上高樓，遠觀空曠的空間，因為空（空間）而感到快樂，所以空（空間）是寂靜的。或者在高樓上，寒冷的風吹拂，接觸到空（空間）就會產生痛苦。或者有人行走在曠野的道路上，只看到空曠的空間，看不到村落，無處停歇，就會產生黑暗愚癡。其餘的元素...
【English Translation】 English version The place of severance is different. Whether in the path of humans, the path of gods, or the path of beasts. The use of the ten dusts (ten sensory experiences), even the use of the eight kinds of freedom. Knowing the root (recognizing the source of the senses) is acting as the root (exercising the function of the senses). The ten externals (ten external sensory objects) completely illuminate this dust (sensory experience) and entrust it to awakening (enlightenment). Awakening receives it and entrusts it to humans, allowing them to receive and use it. Therefore, through sequential awakening (gradual enlightenment), it can enable me to receive and use it as I wish, obtaining freedom and joy. Even when wisdom has not yet arisen, it also enables later times (when wisdom arises) to see the subtle differences between self-nature (true self) and me (individual self). The so-called 'later time' refers to the time when wisdom arises, when me (individual self) and self-nature (true self) are different. This difference cannot be seen by uncultivated saints, so it is said to be subtle. The gateway in this difference lies in the fact that, among the thirteen things, only awakening can enable me (individual self) to see. What does the scene of seeing look like? It is seeing that me (individual self) is different from self-nature (true self), different from the three Gunas (three qualities), different from awakening, different from ego (self-consciousness), different from the eleven senses, different from the five Tanmatras (five subtle elements), different from the five great elements (five gross elements), and different from the body. Such differences can be made known to me (individual self) by awakening, so I (individual self) can be liberated. As mentioned earlier, if you know the twenty-five Tattvas (principles), no matter where you live or which path you are on, whether you wear a hair bun or shave your head, you can equally attain liberation. Therefore, only awakening is my (individual self)'s true tool. The heretic said: 'The previous verses have already said that the senses can acquire differentiated and undifferentiated dusts (sensory objects). What are the differentiated and undifferentiated?' Answer with a verse: The five Tanmatras are undifferentiated From this arise the five great elements The great dusts are differentiated Namely tranquility, fear, and ignorance The five Tanmatras are undifferentiated. You ask what is differentiated and undifferentiated? Now I will answer you. From ego (self-consciousness) arise the five Tanmatras (five subtle elements), subtle and tranquil, characterized by joy and pleasure. This is the dust (sensory object) of the gods (devas), without differentiation. Because the gods have no sorrow or ignorance. From this arise the five great elements (five gross elements), the five great dusts (gross sensory objects) are differentiated. From sound Tanmatra (subtle element of sound) arises space, and from smell Tanmatra (subtle element of smell) arises earth. These five great elements are differentiated. What are the characteristics of this differentiation? One is tranquility, two is fear, and three is darkness and ignorance. These five great elements are the dust (sensory object) of humans. What are the three characteristics of the space element? For example, a wealthy person enters an inner chamber and enjoys the pleasures of the five desires, or climbs a high building and looks at the vast space. Because of space, he feels joy, so space is tranquil. Or on a high building, the cold wind blows, and contact with space will cause suffering. Or someone walks on a wilderness road, only seeing the vast space, not seeing villages, and having nowhere to stop, will produce darkness and ignorance. The remaining elements...
亦如是。如是諸天以五唯為塵。一向寂靜故無差別。人取大為塵大有三德是故有差別。外曰。是差別已如別說。但有是事復有差別耶。答曰。復有別差別。如偈所說。
微細父母生 大異三差別 三中細常住 余別有退生
微細父母生大異三差別者。一切三世間。初生微細身。但有五唯。此微細身生入胎中。赤白和合增益細身。是母六種飲食味浸潤資養增益粗身。是母子飲食路二處相應故得資益。猶如樹根有容水路故浸潤增長。如是飲食味隨其行路浸益粗身亦復如是。如細身形量。粗身亦如是。細身名為內。粗身名為外。此細身中手足頭面腹背形量人相具足。四皮陀中有諸仙人說如是言。粗身有六依。血肉筋三種從母生。白毛骨三種從父生。是六依身。以外粗身益內細身。是內細身粗身所資益。將出胎時及至已出。以外五大為其住處。譬如王子他為起舍種種殿堂。是處應住是處應食是處應眠。自性亦如是。為細身及粗身作依止處能生五大。一生空大。為無礙處。二生地大。為時著處。三生水大。為清凈處。四生火大。為銷食處。五生風大。能令動散。如是三種差別。一微細。二父母生。三共和合。謂寂靜可畏闇癡等。是三名別差別。外曰。是三差別幾常幾無常耶。答曰。三中細常住。余別有退生。此
【現代漢語翻譯】 現代漢語譯本： 也是這樣。這些天人以五唯（Tanmatras，五種基本元素）為塵垢。因為始終寂靜，所以沒有差別。人以『大』（Mahat，宇宙心）為塵垢，『大』具有三種德性（Sattva，Rajas，Tamas），所以有差別。外道問：『這些差別已經像分別解說的那樣了，但有這些事，還有其他差別嗎？』回答說：『還有其他的差別。』就像偈頌所說： 『微細父母生，大異三差別，三中細常住，余別有退生。』 『微細父母生，大異三差別』的意思是：一切三世間（過去、現在、未來），最初產生微細身，只有五唯。這微細身產生後進入胎中，赤白（父母的精血）和合，增益細身。母親的六種飲食滋味浸潤資養，增益粗身。這是母子飲食的路徑，兩處相應，所以能夠得到資養。猶如樹根有容納水流的路徑，所以浸潤增長。這樣，飲食的滋味隨著它的路徑浸益粗身也是這樣。就像細身的形量，粗身也是這樣。細身名為『內』，粗身名為『外』。這細身中，手足頭面腹背，形量人相都具足。四皮陀（四大論師）中有諸仙人這樣說：粗身有六種依處：血、肉、筋三種從母親生；白、毛、骨三種從父親生。這是六依身。以外面的粗身增益裡面的細身，是裡面的細身被粗身所資益。將要出胎時以及已經出來，以外面的五大（五種元素）作為它的住處。譬如王子，他人為他建造房屋，種種殿堂，是住的地方，是吃的地方，是睡覺的地方。自性（Prakriti，本性）也是這樣，為細身和粗身作為依止處，能生出五大。一生空大（Akasha，空間元素），作為無礙之處。二生地大（Prithvi，土元素），作為暫時停留之處。三生水大（Ap，水元素），作為清凈之處。四生火大（Tejas，火元素），作為消化食物之處。五生風大（Vayu，風元素），能令動散。像這樣三種差別：一微細，二父母生，三共和合。所謂寂靜、可畏、闇（無明）、癡（愚癡）等，這三種名稱是別差別。外道問：『這三種差別，哪些是常，哪些是無常呢？』回答說：『三中細常住，余別有退生。』這……
【English Translation】 English version: It is also thus. These Devas (gods) have the five Tanmatras (subtle elements) as dust. Because they are always in a state of tranquility, there is no differentiation. Humans take 'Mahat' (the Great One, cosmic mind) as dust, and Mahat has three Gunas (qualities: Sattva, Rajas, Tamas), therefore there is differentiation. An outsider asks: 'These differentiations have already been explained separately, but with these things, are there further differentiations?' The answer is: 'There are further differentiations.' As the verse says: 'Subtle born of parents, great difference in three distinctions, among the three the subtle is constant, the other distinctions are subject to decay and rebirth.' 'Subtle born of parents, great difference in three distinctions' means: In all three realms of existence (past, present, future), the first to arise is the subtle body, which only has the five Tanmatras. This subtle body arises and enters the womb, where the red and white (essence of the parents) combine, increasing the subtle body. The six kinds of flavors from the mother's food nourish and increase the gross body. This is the path of nourishment for both mother and child, and because the two places correspond, nourishment is obtained. Just as the roots of a tree have a path to contain water, so they are nourished and grow. In this way, the flavors of food follow their path and nourish the gross body in the same way. Just as the subtle body has a certain form and measure, so does the gross body. The subtle body is called 'inner,' and the gross body is called 'outer.' In this subtle body, the hands, feet, head, face, abdomen, and back are all complete with human form. Among the four Pitakas (four great teachers), some sages say this: The gross body has six dependencies: blood, flesh, and sinews are born from the mother; white matter, hair, and bones are born from the father. These are the six dependent bodies. The outer gross body nourishes the inner subtle body, and the inner subtle body is nourished by the gross body. When about to emerge from the womb and after emerging, the outer five Mahabhutas (great elements) serve as its dwelling place. For example, for a prince, others build houses, various palaces, which are places to live, places to eat, and places to sleep. Prakriti (nature) is also like this, serving as a place of reliance for the subtle and gross bodies, and is able to generate the five great elements. First, the Akasha (space element) is generated, as a place of unobstructedness. Second, the Prithvi (earth element) is generated, as a place of temporary dwelling. Third, the Ap (water element) is generated, as a place of purification. Fourth, the Tejas (fire element) is generated, as a place for digesting food. Fifth, the Vayu (wind element) is generated, which can cause movement and dispersion. Thus, there are three kinds of distinctions: first, subtle; second, born of parents; third, combined. So-called tranquility, fearfulness, darkness (ignorance), foolishness (delusion), etc., these three names are separate distinctions. An outsider asks: 'Among these three distinctions, which are permanent and which are impermanent?' The answer is: 'Among the three, the subtle is constant, the other distinctions are subject to decay and rebirth.' This...
三中五唯所現。微細差別能生初身是常住。若粗身退沒時。細身若與非法相應。則受四生。一四足。二有翅。三胸行。四傍形。若與法相應。則受四生。一梵二天三世主四人道。如是細身則為定常。乃至智厭未生輪轉八處。智厭若起便離此身者解脫故說微細差別常。余粗差別退生不名常。臨死細身棄捨粗身。此粗身父母所生。或鳥啖食或復爛壞或火所燒。癡者細身輪轉生死。外曰。汝說父母身退沒。后何身能輪轉生死。以偈答曰。
前生身無著 大慢及五唯 輪轉無執塵 有薰習細相
前生身無著者。昔時自性者。迴轉生世間。細身最初生。從自性生覺。從覺生我慢。從我慢生五唯。此七名細身。細身相何如。如梵天形容能受諸塵。后時是身得解脫故。無著者如聖傳。此細身若在獸人天道中。山石壁等所不能礙。以微細故又不變易。乃至智慧未起恒不相離。是名為常。大慢及五唯者。此身因幾物得成。因七種細物。乃至十六種粗物。是身何所作。輪轉無執塵。此細身與十一根相應。或在於四生。輪轉三世間。無執塵者。若與十一根不相應。若離父母所生粗身無能執塵力。有薰習細相者。是細身有三種。有之所薰習。是三有後當說。三種有者。一善成有。二性得有。三變異有。此三有薰習細身。細相者
【現代漢語翻譯】 現代漢語譯本： 三中、五唯（五種 tanmatra）所顯現的微細差別，能夠產生最初的身體，這個身體是常住的。如果粗糙的身體退沒時，微細的身體如果與非法相應，就會承受四種生命形式：一是四足動物，二是有翅膀的動物，三是胸部爬行的動物，四是側身行走的動物。如果與法相應，就會承受四種生命形式：一是梵天（Brahma），二是天（Deva），三是世主（Lord of the World），四是人道。像這樣，微細的身體就是恒常的，乃至智慧和厭離心沒有生起，就會在八個地方輪轉。如果智慧和厭離心生起，就會離開這個身體，因此說微細的差別是常住的。其餘粗糙的差別退沒和產生，不能稱為常住。臨死時，微細的身體捨棄粗糙的身體。這個粗糙的身體是父母所生，或者被鳥吃掉，或者腐爛，或者被火燒掉。愚癡的人的微細身體會輪轉生死。外道說：『你說父母所生的身體退沒後，什麼樣的身體能夠輪轉生死？』用偈頌回答說： 『前生身無著，大慢及五唯，輪轉無執塵，有薰習細相。』 『前生身無著者』，是指過去的自性（Prakriti）。它迴轉而生於世間。微細的身體最初產生，從自性產生覺（Buddhi），從覺產生我慢（Ahamkara），從我慢產生五唯（五種 tanmatra）。這七種稱為微細的身體。微細的身體的相狀如何？就像梵天的形容，能夠承受各種塵埃。後來這個身體得到解脫，所以說『無著』，就像聖傳所說。這個微細的身體如果在獸、人、天道中，山石、墻壁等都不能阻礙它，因為它非常微細，又不變易，乃至智慧沒有生起，恒常不相分離，這稱為常住。『大慢及五唯者』，這個身體由幾種物質構成？由七種微細的物質，乃至十六種粗糙的物質。這個身體做什麼？『輪轉無執塵』，這個微細的身體與十一個根相應，或者在四種生命形式中，輪轉於三個世間。『無執塵者』，如果與十一個根不相應，如果離開父母所生的粗糙的身體，就沒有能力執取塵埃。『有薰習細相者』，這個微細的身體有三種，被『有』所薰習。這三種『有』後面會說。三種『有』是：一是善成有（Punyakarma bhava），二是性得有（Prakriti bhava），三是變異有（Vikara bhava）。這三種『有』薰習微細的身體。『細相者』，是指……
【English Translation】 English version: The subtle differences manifested by the three constituents (Sattva, Rajas, Tamas) and the five tanmatras (five subtle elements) are capable of producing the initial body, which is permanent. If the gross body decays, and the subtle body is associated with what is unlawful, it will undergo four forms of birth: quadrupeds, winged creatures, chest-crawling creatures, and creatures with lateral forms. If it is associated with what is lawful, it will undergo four forms of birth: Brahma (Brahma), Deva (Deva), Lord of the World (Lokapala), and the human realm. Thus, the subtle body is considered constant, and until wisdom and aversion arise, it revolves in eight places. If wisdom and aversion arise, it will leave this body, hence it is said that subtle differences are permanent. Other gross differences that decay and arise are not called permanent. At the time of death, the subtle body abandons the gross body. This gross body is born of parents, or is eaten by birds, or decays, or is burned by fire. The subtle body of the ignorant revolves in samsara (cycle of birth and death). An outsider says: 'You say that the body born of parents decays, then what kind of body can revolve in samsara?' Answered with a verse: 'The body of the previous life is without attachment, with great pride and the five tanmatras, revolving without grasping dust, having subtle traces of conditioning.' 'The body of the previous life is without attachment' refers to the past Prakriti (primordial nature). It revolves and is born in the world. The subtle body is initially produced, from Prakriti arises Buddhi (intellect), from Buddhi arises Ahamkara (ego), from Ahamkara arise the five tanmatras (five subtle elements). These seven are called the subtle body. What is the nature of the subtle body? Like the form of Brahma, it is capable of receiving all dust. Later, this body attains liberation, hence it is said to be 'without attachment,' as the sacred tradition says. If this subtle body is in the animal, human, or heavenly realms, mountains, rocks, walls, etc., cannot obstruct it, because it is very subtle and does not change, and until wisdom arises, it is constantly inseparable, which is called permanent. 'Great pride and the five tanmatras,' of what is this body composed? Of seven subtle substances, and even sixteen gross substances. What does this body do? 'Revolving without grasping dust,' this subtle body is associated with eleven senses, or in four forms of birth, revolving in three worlds. 'Without grasping dust,' if it is not associated with eleven senses, if it is separated from the gross body born of parents, it has no power to grasp dust. 'Having subtle traces of conditioning,' this subtle body has three types, conditioned by 'bhava' (existence). These three 'bhavas' will be discussed later. The three 'bhavas' are: meritorious karma bhava (Punyakarma bhava), natural bhava (Prakriti bhava), and altered bhava (Vikara bhava). These three 'bhavas' condition the subtle body. 'Subtle traces' refers to...
非聖不見故。此細身能輪轉生死。外曰。是十三根足輪轉生死何假細微身。以偈答曰。
如畫不離壁 離杌等無影 若離五唯身 十三無依住
如畫不離壁離杌等無影者。是世間中能依所依二法相應已見不相離。如畫色依壁。離壁無別住。是故離細身十三不得住。複次離杌影無依處。離火則無光。離水則無冷。離風則無觸。離空威儀處不得成。如是離細身。是粗相無依止不得住。故說若離五唯身十三無依住。外曰。是細身與十三輪轉生死何所為。以偈答曰。
我意用為因 由因依因故 隨自性遍能 如伎轉異相
我意用為因者。我意用應作故自性變異。意用有二種。一者受用聲等塵為初。二者見三德人中間為最後。梵天處等人我與聲等塵應。令相應后時應令解脫故。自性變異作細身。此細身何因得輪轉。由因依因故。因者謂清等八種后當說。即說偈言。
因善法向上 因非法向下 因智厭解脫 翻此則繫縛
此因依因復何因成。自性遍能故。譬如國王于自國中隨意能作。自性亦如是。能作天人獸等生故。說如伎轉異相。譬如伎兒或現天相或現王相或現龍鬼等相。種種不同。細身亦如是。與十三相應。或入象馬等胎。轉為象馬等身。或入人天等胎。轉為人天身。故說
【現代漢語翻譯】 現代漢語譯本： 因為不是聖人所以看不見。這個微細身能夠輪轉生死。外道問：『這十三根（指眼、耳、鼻、舌、身、意六根，加上末那識和阿賴耶識）就足以輪轉生死，為何還要假借微細身？』用偈頌回答說： 『如同圖畫不離墻壁，離開樹樁等就沒有影子，如果離開五唯身（指色、聲、香、味、觸五種感覺的根本），十三根就沒有依靠。』 『如同圖畫不離墻壁，離開樹樁等就沒有影子』，這是說世間中能依靠的和所依靠的兩種法相應，已經看見它們不相分離。如同圖畫的顏色依靠墻壁，離開墻壁就沒有別的住處。所以離開微細身，十三根就不能存在。再次，離開樹樁就沒有影子可以依靠的地方，離開火就沒有光，離開水就沒有冷，離開風就沒有觸覺，離開空間威儀處就不能成立。像這樣離開微細身，粗大的相就沒有依靠而不能存在。所以說如果離開五唯身，十三根就沒有依靠。 外道問：『這微細身與十三根輪轉生死是爲了什麼？』用偈頌回答說： 『我的意念用作原因，由於原因依靠原因的緣故，隨著自性普遍能夠，如同藝人轉變不同的形象。』 『我的意念用作原因』，我的意念應該運作，所以自性變異。意念的運作有兩種：第一種是受用聲等塵為開始，第二種是見三德（指喜、怒、憂三種情感）在人中間為最後。梵天處（指色界天）的人我與聲等塵相應。令相應后，應該令解脫，所以自性變異而作微細身。這微細身因何而能輪轉？由於原因依靠原因的緣故。原因是指清等八種，後面會說到。即用偈頌說： 『因為善法則向上，因為非法則向下，因為智慧厭離而解脫，反過來則被繫縛。』 這原因依靠原因又是什麼原因造成的呢？是自性普遍能夠的緣故。譬如國王在自己的國家中隨意能夠作為，自性也是這樣，能夠作為天等生。所以說如同藝人轉變不同的形象。譬如藝人或者顯現天人的形象，或者顯現國王的形象，或者顯現龍鬼等的形象，種種不同。微細身也是這樣，與十三根相應，或者進入象馬等的胎中，轉變為象馬等的身體，或者進入人天等的胎中，轉變為人天的身體。所以說。
【English Translation】 English version: Because one is not a sage, one cannot see it. This subtle body is able to revolve in the cycle of birth and death. An outsider asks: 'These thirteen roots (referring to the six senses of eye, ear, nose, tongue, body, and mind, plus the Manas and Alaya consciousnesses) are sufficient to revolve in the cycle of birth and death, why then rely on a subtle body?' Answered with a verse: 'Like a painting inseparable from the wall, without a stump, there is no shadow. If separated from the five Tanmatras (the subtle elements of sound, touch, form, taste, and smell), the thirteen have no support.' 'Like a painting inseparable from the wall, without a stump, there is no shadow,' this means that in the world, the two dharmas of that which relies and that which is relied upon are corresponding, and it has been seen that they are inseparable. Like the color of a painting relies on the wall, without the wall, there is no other place to reside. Therefore, without the subtle body, the thirteen cannot exist. Furthermore, without a stump, there is no place for the shadow to rely on; without fire, there is no light; without water, there is no cold; without wind, there is no touch; without space, the place for dignified conduct cannot be established. Just like this, without the subtle body, the gross form has no support and cannot exist. Therefore, it is said that if separated from the five Tanmatras, the thirteen have no support. The outsider asks: 'What is the purpose of this subtle body and the thirteen revolving in the cycle of birth and death?' Answered with a verse: 'My intention is used as the cause, because of the cause relying on the cause, according to the nature's universal ability, like a performer transforming into different appearances.' 'My intention is used as the cause,' my intention should operate, therefore the nature transforms. The operation of intention has two types: the first is using sound and other sense objects as the beginning, the second is seeing the three Gunas (qualities of Sattva, Rajas, and Tamas) among people as the end. The beings in the Brahma realm (referring to the Form Realm) and I correspond with sound and other sense objects. After making them correspond, one should let them be liberated, therefore the nature transforms and creates the subtle body. What causes this subtle body to revolve? Because of the cause relying on the cause. The cause refers to the eight kinds of Prakriti (primordial matter) such as clarity, which will be discussed later. Thus, it is said in a verse: 'Because of good dharma, one goes upward; because of non-dharma, one goes downward; because of wisdom and detachment, one is liberated; the opposite of this is bondage.' What causes this cause relying on the cause? It is because of the nature's universal ability. For example, a king can do whatever he wants in his own country, and the nature is also like this, able to create births such as Devas (gods). Therefore, it is said to be like a performer transforming into different appearances. For example, a performer may manifest the appearance of a Deva, or the appearance of a king, or the appearance of a dragon or ghost, etc., all different. The subtle body is also like this, corresponding with the thirteen, or entering the womb of an elephant or horse, transforming into the body of an elephant or horse, or entering the womb of a human or Deva, transforming into the body of a human or Deva. Therefore, it is said.
隨自性遍能如伎轉異相。外曰。是三有所薰。十三根輪轉生死前已說。何等為三有。以偈答曰。
因善自性成 變異得三有 已見依內具 依細迦羅等
因善自性成變異得三有者。眾物名諸物有三種。一因善成就。二由自性成就。三從變異得。因善成就者。如迦毗羅仙人初生共四德生。一法二智三離欲四自在。是四種德因善得成就。故此四德依善成就有。何者自性成就。自性成就者。如皮陀傳說。昔時梵王生有四子。一名娑那歌。二名娑難陀那。三名娑那多那。四名娑難鳩摩羅。此四子已具足具事有身。十六歲時四有自然成。謂法智離欲自在。譬如見物藏自然而得。此四物不由因得故。故說自性成。變異得有者。師身名變異。因師身故弟子恭敬親近聽聞得智慧。因智慧得離欲。因離欲得善法。因善法得八自在。是弟子四德從師身得故說變異得。此四德薰習大等內具能輪轉生死。是四德與對治。凡八種。是八法依何處住。答曰。已見依內具。依細歌羅等。內具者。謂大等。此大有八物。依大四住。已如前說。
決智名為大 法智慧離欲 自在薩埵相 翻此是多摩
是八種依內具得成。是八法得天眼聖人所見故。故說名已見。依細歌羅等者。謂八種物。一名歌羅啰。二名阿浮陀。三名閉
【現代漢語翻譯】 現代漢語譯本：隨自性遍能如伎轉異相。外曰：『是三有所薰。十三根輪轉生死前已說。何等為三有？』以偈答曰：
『因善自性成，變異得三有，已見依內具，依細迦羅等。』
『因善自性成變異得三有』者。眾物名諸物有三種：一因善成就，二由自性成就，三從變異得。因善成就者，如迦毗羅仙人（Kapila，印度教哲學家）初生共四德生：一法，二智，三離欲，四自在。是四種德因善得成就。故此四德依善成就有。何者自性成就？自性成就者，如皮陀傳說。昔時梵王生有四子：一名娑那歌（Sanaka），二名娑難陀那（Sanandana），三名娑那多那（Sanatana），四名娑難鳩摩羅（Sanatkumara）。此四子已具足具事有身，十六歲時四有自然成，謂法智離欲自在。譬如見物藏自然而得。此四物不由因得故，故說自性成。變異得有者，師身名變異。因師身故弟子恭敬親近聽聞得智慧，因智慧得離欲，因離欲得善法，因善法得八自在。是弟子四德從師身得故說變異得。此四德薰習大等內具能輪轉生死。是四德與對治，凡八種。是八法依何處住？答曰：『已見依內具，依細歌羅等。』內具者，謂大等。此大有八物，依大四住，已如前說。
『決智名為大，法智慧離欲，自在薩埵相，翻此是多摩。』
是八種依內具得成。是八法得天眼聖人所見故，故說名已見。依細歌羅等者，謂八種物：一名歌羅啰（kalala），二名阿浮陀（arbuda），三名閉尸（peshi）。
【English Translation】 English version: 'According to its own nature, it can universally manifest various transformations like a performance.' The outsider asks: 'Are these three conditioned by something? The thirteen root faculties revolving in birth and death have been discussed earlier. What are the three existences?' The answer is given in verse:
'Due to good nature, transformation attains the three existences, already seen, relying on inner possession, relying on subtle kalala (embryo stage) and so on.'
'Due to good nature, transformation attains the three existences' means that among all things, there are three ways they come into being: one, through the accomplishment of goodness; two, through the accomplishment of their own nature; and three, through transformation. 'Through the accomplishment of goodness' refers to, for example, when Kapila (Kapila, an Indian philosopher) was born, he was born with four virtues: dharma (law/righteousness), wisdom, detachment, and freedom. These four virtues are accomplished through goodness. Therefore, these four virtues rely on the accomplishment of goodness. What is 'accomplishment of one's own nature'? 'Accomplishment of one's own nature' is like the legend of Pithora. In ancient times, Brahma (the creator god) had four sons: Sanaka, Sanandana, Sanatana, and Sanatkumara. These four sons were already complete with bodies possessing all qualities. At the age of sixteen, the four existences naturally arose: dharma, wisdom, detachment, and freedom. It is like finding a treasure naturally. These four qualities are not obtained through causes, therefore it is said to be 'accomplishment of one's own nature'. 'Attaining through transformation' means that the teacher's body is called transformation. Because of the teacher's body, the disciples respectfully approach, listen, and gain wisdom. Because of wisdom, they gain detachment. Because of detachment, they gain good dharma. Because of good dharma, they gain the eight freedoms. These four virtues of the disciples are obtained from the teacher's body, therefore it is said to be 'attained through transformation'. These four virtues, influenced by the great elements and other inner possessions, can revolve in birth and death. These four virtues and their antidotes are altogether eight kinds. Where do these eight dharmas reside? The answer is: 'Already seen, relying on inner possession, relying on subtle kalala (embryo stage) and so on.' 'Inner possession' refers to the great elements and so on. These great elements have eight qualities, relying on the four abodes of the great elements, as previously discussed.
'Decisive wisdom is called great, dharma, wisdom, detachment, freedom, the nature of sattva (purity), the opposite of this is tamas (darkness).'
These eight kinds are accomplished by relying on inner possession. These eight dharmas are seen by sages with heavenly eyes, therefore it is said to be 'already seen'. 'Relying on subtle kalala (embryo stage) and so on' refers to eight kinds of substances: one is called kalala (embryo stage), two is called arbuda (fleshy mass), three is called peshi (muscle).
尸。四名伽那。五名嬰孩。六名童子。七名少壯。八名衰老。是八種由四食味故得增長。一者因母六味增長四身。二者因乳味故增嬰孩身。三者因乳哺故長童子身。四者因飲食味增后二身。是八種身。依細身成。是十六物薰習內具及微細身輪轉生死。外曰。前已說由因依因故如伎轉異相。何者為由因。何者名依因。答曰。因善法向上。因非法向下。因智厭解脫。翻此則繫縛。世間中若人能作夜摩尼夜摩等法。因此法臨受生微細身向上生八處。一梵。二世主。三天。四乾闥婆。五夜叉。六羅剎。七閻摩羅。八鬼神。是八處由法故得生。若翻此十法而作非法者。臨受生時向下五處生。一四足。二飛行。三胸行。四傍形。五不行。是五處非法所生因智厭解脫者。因細身得智慧因。智慧得厭離。因厭離捨棄細身。真我獨存故名解脫。翻此則繫縛者。翻智者名無智。如人執言。我可憐我可愛。我可愛者。由慢故計我。是名無知。此無知繫縛自身令在人天獸等中。繫縛有三種。一者自性縛。二者變異縛。三者佈施縛。此三后當說。故說由因及依因。善法名為因。向上為依因。非法名為因。向下為依因。智厭名為因。解脫為依因。無智厭為因。繫縛為依因。四因四依因已說。復有四因四依因。今當說。
離欲故沒性 憂欲故生
【現代漢語翻譯】 現代漢語譯本： 屍體。四名伽那（Gana，數目）。五名嬰孩。六名童子。七名少壯。八名衰老。這八種身形由於四種食物的味道而得以增長。第一種是由於母親的六種味道而增長四種身形。第二種是由於乳汁的味道而增長嬰孩的身形。第三種是由於乳哺而增長童子的身形。第四種是由於飲食的味道而增長后兩種身形。這八種身形，依靠微細身而成就。這十六種事物熏習內在，以及微細身輪轉生死。 外道問：前面已經說了，由於因和依因的緣故，就像伎藝表演一樣展現出不同的形態。什麼是『由因』？什麼叫做『依因』？ 答：因善法則向上，因非法則向下，因智慧而厭離，從而解脫。反之則被繫縛。世間中如果有人能夠修作夜摩尼夜摩（Yama Niyama，禁戒和勸戒）等法，因此法，臨受生時，微細身向上生於八處：一、梵天（Brahma，清凈）；二、世主（Lokapala，護世者）；三、天（Deva，天神）；四、乾闥婆（Gandharva，天樂神）；五、夜叉（Yaksa，藥叉）；六、羅剎（Rakshasa，羅剎）；七、閻摩羅（Yamaraja，閻羅王）；八、鬼神（Bhuta，鬼）。這八處由於修法的緣故而得生。如果違背這十法而作非法之事，臨受生時，向下生於五處：一、四足（動物）；二、飛行（鳥類）；三、胸行（爬行動物）；四、傍形（橫行生物）；五、不行（無足生物）。這五處是非法所生。 因智慧厭離解脫：因為微細身而得到智慧，因為智慧而得到厭離，因為厭離而捨棄微細身，真我獨自存在，所以叫做解脫。反之則被繫縛：違背智慧就叫做無智。比如有人執著地說：『我可憐，我可愛。』因為我可愛，由於我慢而計較於我，這叫做無知。這種無知繫縛自身，使自身在人、天、獸等道中輪迴。繫縛有三種：一者自性縛，二者變異縛，三者佈施縛。這三種將在後面講述。所以說由因及依因。善法名為因，向上為依因。非法名為因，向下為依因。智厭名為因，解脫為依因。無智厭為因，繫縛為依因。四因四依因已經說完，還有四因四依因，現在應當說。 離欲的緣故而消失本性，憂慮慾望的緣故而產生。
【English Translation】 English version: A corpse. Four are Gana (number). Five are infants. Six are children. Seven are youths. Eight are the elderly. These eight forms grow due to the four flavors of food. The first is the four forms that grow due to the six flavors from the mother. The second is the infant form that grows due to the flavor of milk. The third is the child form that grows due to breastfeeding. The fourth is the latter two forms that grow due to the flavor of food and drink. These eight forms are accomplished by relying on the subtle body. These sixteen things are internally imbued through habituation, and the subtle body transmigrates through birth and death. An outsider asks: It has already been said that due to cause and dependent cause, different forms are displayed like a performance of skills. What is 'cause'? What is called 'dependent cause'? The answer: Cause of good dharma leads upwards, cause of non-dharma leads downwards, cause of wisdom leads to detachment, thereby liberation. The opposite is bondage. If a person in the world can practice Yama Niyama (restraints and observances) and other dharmas, then due to this dharma, at the time of rebirth, the subtle body is born upwards in eight places: 1. Brahma (purity); 2. Lokapala (world protectors); 3. Deva (gods); 4. Gandharva (celestial musicians); 5. Yaksa (yakshas); 6. Rakshasa (rakshasas); 7. Yamaraja (the lord of death); 8. Bhuta (ghosts). These eight places are attained due to the practice of dharma. If one violates these ten dharmas and commits non-dharma, then at the time of rebirth, one is born downwards in five places: 1. Quadrupeds (animals); 2. Flying (birds); 3. Chest-crawling (reptiles); 4. Sideways-moving (crabs); 5. Non-moving (legless creatures). These five places are born from non-dharma. Detachment and liberation through wisdom: Because of the subtle body, wisdom is attained; because of wisdom, detachment is attained; because of detachment, the subtle body is abandoned; the true self exists alone, therefore it is called liberation. The opposite is bondage: The opposite of wisdom is called ignorance. For example, if someone stubbornly says: 'I am pitiable, I am lovable.' Because 'I' am lovable, due to pride, one clings to 'I', this is called ignorance. This ignorance binds oneself, causing oneself to transmigrate in the realms of humans, gods, beasts, etc. There are three types of bondage: 1. Bondage of nature; 2. Bondage of transformation; 3. Bondage of giving. These three will be discussed later. Therefore, it is said that there is cause and dependent cause. Good dharma is called cause, upward is dependent cause. Non-dharma is called cause, downward is dependent cause. Wisdom and detachment are called cause, liberation is dependent cause. Ignorance and non-detachment are called cause, bondage is dependent cause. The four causes and four dependent causes have been explained. There are still four causes and four dependent causes, which should now be explained. Due to detachment from desire, the nature disappears; due to worry about desire, it arises.
死 由自在無礙 翻此故有礙
離欲故沒性者。有一婆羅門出家學道。能制十一根。遠離十一塵。護持夜摩尼。夜摩等十法。即得厭離。有厭故離欲。無有二十五實智。是故無解脫。是人死時但沒八性。八性者。謂自性覺我慢及五唯。在八性中未得解脫計為解脫。後輪轉時於三世間更受粗身。故說厭離故沒自性中。是名自性縛。憂欲故生死者。憂欲者如有人計。我今行大施作大祠天事。今飲須摩味。於後世間我應受樂因。此憂欲受生生死。謂梵處等乃至獸生是名佈施縛。由自在無閡者。自在者喜樂種類有八分微細輕光等。由此自在故。故在梵王等處所有八種無礙。此八種自在與覺相應故。故名變異繫縛。翻此故有閡者。翻自在者即不自在。由不自在故一切處所皆有障礙。此障礙亦變異繫縛。是闇癡法故故。此偈說四種因依因。離欲者為因。沒性為依因。憂欲名為因。生死為依因。自在名為因。無礙為依因。非自在為因。障礙為依因。如是八因八依因。是十六生已說竟。外曰。是十六因依因生。何者為其體。以偈答曰。
生因覺為體 疑無能喜成 思量德不平 覺生五十分
生因覺為體者。生者或十六或八種依因。若十六種八因八依因。以覺通為體。或八種者。八依因名為生。八因為其體。
【現代漢語翻譯】 現代漢語譯本 死 由自在無礙，翻此故有礙 離欲故沒性者。有一婆羅門出家學道，能制十一根（控制感官的十一種能力），遠離十一塵（色、聲、香、味、觸、法等十一種外在事物），護持夜摩尼（一種修行方法），夜摩等十法（十種修行方法）。即得厭離（對世俗產生厭惡和遠離之心）。有厭故離欲（因為厭惡所以遠離慾望），無有二十五實智（沒有二十五種真實的智慧），是故無解脫（因此無法獲得解脫）。是人死時但沒八性（這個人死的時候只是失去了八種自性）。八性者，謂自性覺我慢及五唯（八種自性指的是自性、覺、我慢以及五種感覺的本源）。在八性中未得解脫計為解脫（在八種自性中沒有獲得真正的解脫卻以為自己解脫了）。後輪轉時於三世間更受粗身（之後輪迴時在三界中再次承受粗陋的身體）。故說厭離故沒自性中（所以說因為厭惡而遠離慾望，最終只是迷失在自性之中）。是名自性縛（這叫做自性的束縛）。憂欲故生死者（因為憂慮和慾望而導致生死輪迴）。憂欲者如有人計（憂慮和慾望就像有人認為），我今行大施作大祠天事（我現在進行大的佈施，做大的祭祀天神的事情），今飲須摩味（現在飲用須摩這種飲料），於後世間我應受樂因（在來世我應該承受快樂的果報）。此憂欲受生生死（這種憂慮和慾望導致了生死輪迴），謂梵處等乃至獸生是名佈施縛（包括梵天界等，乃至投生為野獸，這叫做佈施的束縛）。由自在無閡者（因為自在而沒有阻礙）。自在者喜樂種類有八分微細輕光等（自在指的是喜樂的種類有八種，包括微細、輕盈、光明等）。由此自在故（因為這種自在），故在梵王等處所有八種無礙（所以在梵天王等處所有八種沒有阻礙的狀態）。此八種自在與覺相應故（這八種自在與覺悟相應），故名變異繫縛（所以叫做變異的束縛）。翻此故有閡者（與此相反就會有阻礙）。翻自在者即不自在（與自在相反就是不自在）。由不自在故一切處所皆有障礙（因為不自在，所以在一切地方都有障礙）。此障礙亦變異繫縛（這種障礙也是變異的束縛）。是闇癡法故故（這是因為愚昧和癡迷的緣故）。此偈說四種因依因（這個偈頌說了四種因和依因）。離欲者為因（遠離慾望是因），沒性為依因（迷失自性是依因）。憂欲名為因（憂慮和慾望是因），生死名為依因（生死輪迴是依因）。自在名為因（自在是因），無礙名為依因（沒有阻礙是依因）。非自在為因（不自在是因），障礙為依因（障礙是依因）。如是八因八依因（像這樣八種因和八種依因），是十六生已說竟（這十六種生已經說完了）。外曰（外道問），是十六因依因生（這十六種因和依因所產生的生），何者為其體（什麼才是它的本體）？以偈答曰（用偈頌回答說）： 生因覺為體，疑無能喜成 思量德不平，覺生五十分 生因覺為體者（生的原因是覺悟的本體）。生者或十六或八種依因（生指的是十六種或者八種依因）。若十六種八因八依因（如果是十六種，那就是八種因和八種依因），以覺通為體（以覺悟作為共同的本體）。或八種者（或者說是八種），八依因名為生（八種依因叫做生），八因為其體（八種因是它的本體）。
【English Translation】 English version Death Freedom from obstruction arises from it; reversing this, obstruction exists. Those who, through detachment, lose their nature: There was once a Brahmin who renounced his home to study the Way. He was able to control the eleven roots (the eleven faculties of sense), stay away from the eleven dusts (the eleven external objects: form, sound, smell, taste, touch, and dharma), uphold the Yamani (a practice), and the ten dharmas such as Yama (ten practices). He thus attained aversion (to the mundane) and detachment (from desires). Because of aversion, he detached from desires, but he lacked the twenty-five real wisdoms (twenty-five kinds of real wisdom); therefore, he had no liberation. When this person died, he only lost the eight natures (eight kinds of self-nature). The eight natures are self-nature, awareness, ego-pride, and the five onlys (the five subtle elements). In these eight natures, not having attained liberation, he considered it liberation. Later, in the cycle of rebirth, he further received a coarse body in the three realms. Therefore, it is said that through aversion and detachment, he lost himself in self-nature. This is called the bondage of self-nature. Those who, through worry and desire, experience birth and death: Worry and desire are like someone who thinks, 'Now I will perform great giving, perform great sacrifices to the gods, and now drink the taste of Soma. In future worlds, I should receive the cause of happiness.' This worry and desire lead to birth and death, including the Brahma realm and even rebirth as an animal. This is called the bondage of giving. Those who are free and unobstructed: Freedom refers to the kinds of joy and pleasure that have eight subtle aspects, such as lightness and radiance. Because of this freedom, there are eight kinds of unobstructed states in places such as the Brahma King's realm. Because these eight kinds of freedom correspond to awareness, they are called the bondage of transformation. Reversing this, there is obstruction: Reversing freedom is unfreedom. Because of unfreedom, there are obstructions in all places. This obstruction is also the bondage of transformation. This is because of the dharma of darkness and ignorance. This verse speaks of four kinds of cause and dependent cause. Detachment is the cause; loss of nature is the dependent cause. Worry and desire are the cause; birth and death are the dependent cause. Freedom is the cause; unobstructedness is the dependent cause. Unfreedom is the cause; obstruction is the dependent cause. Thus, the eight causes and eight dependent causes, these sixteen births, have been spoken of. The outsider asks: These sixteen causes and dependent causes give rise to birth; what is their substance? The verse answers: The cause of birth takes awareness as its substance; doubt, inability, joy, accomplishment, Deliberation, unequal merit; awareness gives rise to fifty parts. The cause of birth takes awareness as its substance: Birth refers to the sixteen or eight kinds of dependent causes. If there are sixteen kinds, that is, eight causes and eight dependent causes, then awareness is the common substance. Or if there are eight kinds, the eight dependent causes are called birth, and the eight causes are its substance.
故說十六生名。因覺為體。已如前偈說。決知名為大法。智慧離欲自在薩埵相。翻此名多摩。疑無能喜成者。此十六生分為四分。一疑。二無能。三歡喜。四成就。如一婆羅門與四弟子從大國王還其本處。在於行路日未出時。其一弟子即白師言。大師。我見道中有一種物。不知是杌為是兇人。是弟子于杌生疑。師語第二弟子。汝往諦看。為人為杌。是人因師言。己即便遙看。不敢近彼。即白師言。大師。我不能近彼。是第二人有無能。次語第三弟子言。汝可好看。定是何物。看已白師。大師。何用看此。是日已出有大宗侶可相隨去。是第三人雖未辯人杌已生喜心。次語第四弟子。汝當往看。是人眼根凈故。見藤纏繞上有鳥集。往彼腳觸。還白師言。大師。此物是杌。此第四人乃得成就。故十六生分為四分。思量德不平者。德有三種。謂喜樂憂苦闇癡。此三互相違。若喜樂增長。則能伏憂癡。譬如日光能伏星火等。憂癡增長亦復如是。若思量三德不平等覺生五十分。五十分者今當說。
疑倒有五分 無能二十八 由具不具故 喜九成八分
疑倒有五分者。疑倒前已說。今當說五分。一闇。二癡。三大癡。四重闇。五盲闇。今未說無能。先明五疑分。
說闇有八分 癡八大癡十 重闇有十八
【現代漢語翻譯】 現代漢語譯本：因此宣說了十六種生起之名。以覺悟為本體，如同前面的偈頌所說。明確地知道名為大法，具有智慧、遠離慾望、自在的薩埵（菩薩）之相。翻譯這個名字為多摩（Tamas），懷疑而不能成就喜悅的人。這十六種生起分為四部分：一、懷疑；二、無能；三、歡喜；四、成就。例如，一位婆羅門帶著四個弟子從大國王那裡返回自己的住所。在路上，太陽還沒有升起的時候，其中一個弟子就對老師說：『大師，我看到路中有一種東西，不知道是樹樁還是兇惡的人。』這個弟子對樹樁產生了懷疑。老師對第二個弟子說：『你前去仔細看看，是人還是樹樁。』這個人因為老師的話，自己就遙遙地觀看，不敢靠近。就對老師說：『大師，我不能靠近它。』這第二個人有無能。接著對第三個弟子說：『你可以好好地看，確定是什麼東西。』看完后對老師說：『大師，何必看這個呢？現在太陽已經出來了，有大的隊伍可以跟隨而去。』這第三個人雖然沒有分辨出是人還是樹樁，已經產生了歡喜心。接著對第四個弟子說：『你應該前去看看。』這個人因為眼根清凈，看到藤蔓纏繞，上面有鳥聚集。前去用腳觸碰，回來對老師說：『大師，這個東西是樹樁。』這第四個人才得以成就。所以十六種生起分為四部分。思量德行不平等的人，德行有三種，即喜樂、憂苦、闇癡（無明愚癡）。這三種互相違背。如果喜樂增長，就能降伏憂愁和愚癡，譬如日光能夠降伏星光和火光等。憂愁和愚癡增長也是如此。如果思量三種德行不平等，覺悟會產生五十分。這五十分現在要說。 『疑倒有五分，無能二十八，由具不具故，喜九成八分。』 懷疑顛倒有五分，懷疑顛倒前面已經說過。現在要說五分：一、闇（無明）；二、癡（愚癡）；三、大癡（極度愚癡）；四、重闇（嚴重的無明）；五、盲闇（盲目的無明）。現在還沒有說無能，先說明五種懷疑的分。 『說闇有八分，癡八大癡十，重闇有十八』
【English Translation】 English version: Therefore, the sixteen names of arising are spoken. Taking awakening as its essence, as mentioned in the previous verse. Clearly knowing that it is called the Great Dharma, possessing the characteristics of wisdom, detachment from desire, and the free and sovereign Sattva (Bodhisattva). Translating this name as Tamas (darkness), those who doubt and are unable to achieve joy. These sixteen arisings are divided into four parts: 1. Doubt; 2. Inability; 3. Joy; 4. Accomplishment. For example, a Brahmin returned with four disciples from a great king to his own dwelling. On the road, before the sun had risen, one of the disciples said to the teacher: 'Master, I see something in the road, I don't know if it is a stump or a fierce person.' This disciple had doubts about the stump. The teacher said to the second disciple: 'Go and look carefully, is it a person or a stump.' This person, because of the teacher's words, looked at it from afar, not daring to approach. He said to the teacher: 'Master, I cannot approach it.' This second person has inability. Then he said to the third disciple: 'You can look carefully, determine what it is.' After looking, he said to the teacher: 'Master, why look at this? Now the sun has risen, there is a large group that can be followed.' This third person, although he did not distinguish whether it was a person or a stump, already had a joyful heart. Then he said to the fourth disciple: 'You should go and look.' This person, because his eye faculty was pure, saw vines entwined, with birds gathering on top. He went and touched it with his foot, and returned to say to the teacher: 'Master, this thing is a stump.' This fourth person was able to achieve. Therefore, the sixteen arisings are divided into four parts. Those who contemplate that virtues are not equal, there are three kinds of virtues, namely joy and pleasure, sorrow and suffering, and Tamas (darkness) and ignorance. These three contradict each other. If joy and pleasure increase, they can subdue sorrow and ignorance, just as sunlight can subdue starlight and fire. The increase of sorrow and ignorance is also the same. If one contemplates that the three virtues are not equal, awakening will produce fifty parts. These fifty parts will now be explained. 'Doubt has five parts, inability has twenty-eight, due to having or not having, joy has nine, accomplishment has eight parts.' Doubtful inversion has five parts, doubtful inversion has been said before. Now I will say five parts: 1. Tamas (darkness); 2. Ignorance; 3. Great Ignorance; 4. Heavy Tamas (severe darkness); 5. Blind Tamas (blind darkness). Inability has not been mentioned yet, first explain the five parts of doubt. 'It is said that Tamas has eight parts, ignorance has eight, great ignorance has ten, heavy Tamas has eighteen.'
盲闇亦如是
說闇有八分者。若人不因知離欲沒八性中。謂自性覺慢及五唯。此人未得解脫作已得相。由不見此八種系縛故。故說不見八種名之為闇。闇者無明別名。癡八者。自在有八種。前已說。此中諸天等生執著縛不得解脫。由著自在輪轉生死故說癡八分。前八名自性縛。后八名變異縛。大癡十者。有五唯喜樂為相。是諸天塵。是五塵與五大相應。三德為相。此十塵中梵及人獸等。生執著縛。謂離此外無別勝塵。因此執著不平等智及解脫法。皆執著塵不求解脫。故名大癡。重闇有十八者。八種自在及十種塵。已退生時。是時貧人作是計言。我今貧窮。自在諸塵並皆失盡。分別此事。起十八苦。此苦名重闇。盲闇亦十八者。如前說。自在有八。塵有十種。有人具此十八。臨退死時作如是計。我今舍八自在及以十塵。獄卒縛我就閻王所。因此計生苦。不及得聽僧佉義。故名盲闇。如是闇者分別五分有六十二。今說無能分者。
十一根損壞 智害名無能 智害有十七 翻喜成就故
十一根損壞者。謂聾盲甕爽癩癲狂啞戾跛石女黃門秘上。是十一根損壞云何說無能。不能聽聞故。乃至不能得解脫。譬如聾人能加一病。語善友言我困苦當何所作。善友語言當受僧佉智慧。至苦盡苦邊即得解脫。答言。
【現代漢語翻譯】 現代漢語譯本： 盲昧也是如此。
說到黑暗有八個部分，如果有人不通過了解而脫離慾望，沉沒在八種自性中，即自性、覺、慢以及五唯（tanmatra，五種感覺的本源）。這個人沒有獲得解脫，卻表現出已經獲得解脫的樣子。由於沒有看到這八種束縛，所以說沒有看到這八種就叫做黑暗。黑暗是無明的別名。愚癡有八個部分，自在天有八種。前面已經說過。這些天人等眾生執著于這些自在，被束縛而無法解脫。由於執著于自在，在生死輪迴中流轉，所以說愚癡有八個部分。前面的八種叫做自性束縛，後面的八種叫做變異束縛。大愚癡有十個部分，以五唯的喜樂為特徵，是諸天的塵垢。這五塵與五大（地、水、火、風、空）相應，以三德（ सत्त्व sattva, रजस् rajas, तमस् tamas）為特徵。在這十種塵垢中，梵天和**等眾生執著于這些塵垢，認為除了這些之外沒有其他殊勝的塵垢。因此執著于不平等的智慧和解脫之法，都執著于塵垢而不求解脫，所以叫做大愚癡。重暗有十八個部分，八種自在和十種塵垢，在退生的時候，這時貧窮的人這樣想：我現在貧窮，自在和各種塵垢都完全失去了。分別這件事，產生十八種痛苦。這種痛苦叫做重暗。盲昧也有十八個部分，如前所說，自在有八種，塵垢有十種。有人具備這十八種，臨近退死的時候這樣想：我現在捨棄八種自在以及十種塵垢，獄卒束縛我前往閻王那裡。因此產生痛苦，不能夠聽聞僧佉（Samkhya）的道理，所以叫做盲昧。像這樣，黑暗如果從五個方面來分別，就有六十二種。現在說沒有能力分辨的人。
十一根損壞，智慧受損叫做無能。 智慧受損有十七種，因為顛倒的喜樂成就的緣故。
十一根損壞，指的是聾、盲、甕、爽、癩、癲狂、啞、戾、跛、石女、黃門、秘上。這十一根損壞怎麼說是無能呢？因為不能聽聞，乃至不能得到解脫。譬如聾人增加了一種疾病，告訴善友說：我困苦，應當怎麼辦？善友說：應當接受僧佉（Samkhya）的智慧，到達痛苦的盡頭，就能得到解脫。聾人回答說。
【English Translation】 English version: Blind darkness is also like this.
Speaking of darkness having eight parts, if a person does not, through understanding, detach from desire and is submerged in the eight natures, namely self-nature (prakriti), awareness (buddhi), ego (ahamkara), and the five tanmatras (subtle elements, the source of the five senses). This person has not attained liberation but acts as if they have. Because they do not see these eight bondages, it is said that not seeing these eight is called darkness. Darkness is another name for ignorance (avidya). Foolishness has eight parts, the lords (devas) have eight kinds of freedom (ishvaras). These have been mentioned before. These devas and other beings are attached to these freedoms, bound and unable to be liberated. Because they are attached to freedom, they revolve in the cycle of birth and death, so it is said that foolishness has eight parts. The previous eight are called nature-bonds, and the latter eight are called transformation-bonds. Great foolishness has ten parts, characterized by the joy and pleasure of the five tanmatras, which are the defilements of the devas. These five defilements correspond to the five great elements (earth, water, fire, wind, and space), characterized by the three gunas (sattva, rajas, tamas). Among these ten defilements, Brahma and ** (unclear reference) and other beings are attached to these defilements, thinking that there are no other superior defilements besides these. Therefore, they are attached to unequal wisdom and the methods of liberation, clinging to defilements and not seeking liberation, so it is called great foolishness. Heavy darkness has eighteen parts, the eight freedoms and ten defilements, at the time of declining birth. At this time, a poor person thinks: I am now poor, and all freedoms and various defilements are completely lost. Discriminating about this matter, they generate eighteen kinds of suffering. This suffering is called heavy darkness. Blind darkness also has eighteen parts, as mentioned before, there are eight freedoms and ten defilements. Someone possessing these eighteen, nearing the time of declining death, thinks: I am now abandoning the eight freedoms and the ten defilements, and the prison guards are binding me to go to Yama (king of death). Because of this thought, suffering arises, and they are unable to hear the teachings of Samkhya, so it is called blind darkness. Like this, if darkness is distinguished from five aspects, there are sixty-two kinds. Now speaking of those who are unable to distinguish.
The damage of the eleven faculties, and harm to wisdom is called inability. Harm to wisdom has seventeen kinds, because of the accomplishment of inverted joy and pleasure.
The damage of the eleven faculties refers to being deaf, blind, hunchbacked, crippled, leprous, insane, mute, perverse, lame, a sterile woman, a eunuch, and having a hidden upper body. How is it said that the damage of these eleven faculties is inability? Because they cannot hear, and thus cannot attain liberation. For example, a deaf person adds to their illness and tells a good friend: I am suffering, what should I do? The good friend says: You should receive the wisdom of Samkhya, and reaching the end of suffering, you will attain liberation. The deaf person replies.
我今不能受持僧佉智慧。不聞師語。既不聞說。慧何從生。如聾盲等亦如是。為根壞故無學慧能。及不能得解脫。智害名無能。智害有十七者后當說。
金七十論卷中 大正藏第 54 冊 No. 2137 金七十論
金七十論卷下
陳天竺三藏真諦譯
翻喜成就故者。翻九分喜及八種成就。翻此十七。名為智害。是十一根壞。及十七智害。是名二十八。云何喜九分。以偈釋曰。
依內有四喜 自性取時感 依外喜有五 離塵故合九
依內有四喜自性取時感者。依內者。依覺慢心生四種喜。一由自性喜。二由求取喜。三由時節喜。四由感得喜。為現四喜作如是譬。譬諸婆羅門舍俗出家。有人問言。汝何所解而得出家。是人答言。我知自性是三世間真實因。故我出家。是人唯知自性是因。不知常無常有智無智有德無德是遍非遍。但知有及因。故生歡喜。是人無解脫。是喜由自性生。次問第二婆羅門言。汝何所知而得出家。是人答言。我已識自性是世間因。我已知取是解脫因。雖有自性是實因。若無取者解脫不得成。故我攝持取。取者。一切出家行道具。具有四種。謂三杖澡灌袈裟吉祥等。吉祥有五。一灰囊。二天目珠。三三縷纓身。四諸咒術章句。五以一長草安頂髻上
【現代漢語翻譯】 現代漢語譯本 我現在無法接受和理解僧佉（Samkhya）的智慧。我沒有聽聞老師的教導，既然沒有聽聞，智慧又從何而來呢？就像聾子和瞎子一樣，因為根源已經損壞，所以無法獲得學習的智慧，也無法得到解脫。智慧的障礙被稱為『無能』，智慧的障礙有十七種，後面會詳細說明。
《金七十論》卷中 大正藏第 54 冊 No. 2137 《金七十論》
《金七十論》卷下
陳 天竺三藏 真諦 譯
『翻喜成就故』是指顛覆九種喜悅和八種成就。顛覆這十七種，就叫做智慧的障礙。這是指十一種根源的損壞，以及十七種智慧的障礙，總共是二十八種。什麼是九種喜悅呢？用偈頌解釋說：
『依內有四喜，自性取時感；依外喜有五，離塵故合九。』
『依內有四喜自性取時感』是指，依靠內在的覺（Buddhi）、慢（Ahamkara）、心（Manas）產生四種喜悅。第一種是由於自性（Prakriti）而產生的喜悅；第二種是由於求取（Grahana）而產生的喜悅；第三種是由於時節（Kala）而產生的喜悅；第四種是由於感得（Upalabdhi）而產生的喜悅。爲了說明這四種喜悅，作了這樣的比喻：譬如一些婆羅門放棄世俗生活出家。有人問他們：『你們理解了什麼而出家呢？』其中一人回答說：『我知道自性是三世間真實的因，所以我出家。』這個人只知道自性是原因，卻不知道常與無常、有智與無智、有德與無德、是普遍還是不普遍，只知道有和因，所以產生歡喜。這個人無法得到解脫，這種喜悅是由自性而產生的。接著問第二個婆羅門：『你瞭解了什麼而出家呢？』這個人回答說：『我已經認識到自性是世間的因，我也已經知道求取是解脫的因。雖然有自性這個真實的因，如果沒有求取，解脫就無法成就，所以我攝持求取。』所謂『求取』，是指一切出家修行的道具，共有四種，即三杖、澡罐、袈裟、吉祥等。吉祥有五種：一是灰囊，二是天目珠，三是三縷纓身，四是各種咒術章句，五是將一根長草安在頭頂上。
【English Translation】 English version I am now unable to receive and uphold the wisdom of Samkhya (a school of Indian philosophy). I have not heard the teacher's words. Since I have not heard the teachings, from where will wisdom arise? It is like being deaf and blind. Because the root is damaged, there is no learning of wisdom and no attainment of liberation. The harm to wisdom is called 'inability'. There are seventeen harms to wisdom, which will be explained later.
The Golden Seventy Treatise, Volume Middle Taisho Tripitaka Volume 54, No. 2137, The Golden Seventy Treatise
The Golden Seventy Treatise, Volume Lower
Translated by True Meaning, Tripitaka Master from India of Chen Dynasty
'Reversing joy and accomplishment' refers to overturning nine kinds of joy and eight kinds of accomplishments. Reversing these seventeen is called harm to wisdom. This refers to the damage of eleven roots and seventeen harms to wisdom, totaling twenty-eight. What are the nine kinds of joy? Explained in verse:
'Relying internally, there are four joys: nature, acquisition, time, and sensation; relying externally, there are five joys: separation from dust, hence totaling nine.'
'Relying internally, there are four joys: nature, acquisition, time, and sensation' means that relying on the internal Buddhi (intellect), Ahamkara (ego), and Manas (mind), four kinds of joy arise. The first is joy arising from Prakriti (nature); the second is joy arising from Grahana (acquisition); the third is joy arising from Kala (time); the fourth is joy arising from Upalabdhi (sensation). To illustrate these four joys, an analogy is made: for example, some Brahmins renounce worldly life and become monks. Someone asks them: 'What have you understood that you have renounced the world?' One of them replies: 'I know that Prakriti is the true cause of the three worlds, so I have renounced the world.' This person only knows that Prakriti is the cause, but does not know about permanence and impermanence, intelligence and non-intelligence, virtue and non-virtue, universality and non-universality. He only knows about existence and cause, so he feels joy. This person cannot attain liberation. This joy arises from Prakriti. Then he asks the second Brahmin: 'What have you understood that you have renounced the world?' This person replies: 'I have already recognized that Prakriti is the cause of the world, and I also know that Grahana is the cause of liberation. Although there is Prakriti as the true cause, if there is no Grahana, liberation cannot be achieved, so I uphold Grahana.' 'Grahana' refers to all the tools for monastic practice, which are four in total: the three staffs, the water pot, the kasaya (robe), and auspicious items. There are five auspicious items: first, the ash bag; second, the heavenly eye pearl; third, the three-stranded sacred thread; fourth, various mantras and verses; fifth, placing a long blade of grass on the topknot.
謂吉祥草。此五並是學道之具。能去不凈。故曰吉祥。就前三種合八具也。從此得解脫。我由此出家。是故第二喜名取。因此喜故不得解脫。但知自性因。不能知余。復問第三婆羅門言。汝何所知而得出家。其人答言。自性及四取。何所能作。我知不受便得解脫故求出家。此第三人無有解脫。何以故。不知二十五句義故。是第三喜者名時節喜。次問第四婆羅門言。汝何所知而得出家。其人答言。自性取時節何所能作。若離感得我已知由感得故。故得解脫。故我出家。是第四人亦無解脫。無有智故。是第四喜者名感得喜。此四喜依內得成。依外喜有五離塵故合九者。外喜有五種。遠離五塵故。譬如一人見五婆羅門出家次第往問。初問第一人言。汝何所知而得出家。其人答言。世間中有五塵。為得此塵諸事難作。或作田或養獸或事王或商估。離此四事或便作偷賊。是求塵事。決難可作。逼惱自他故。我見此事故求出家。是第五人無有解脫。無真實智故。又問第二人言。汝知何法而得出家。其人答言。我知五塵求覓可得。如前方便作田等。得諸塵已守護難作。何以故。五傢俱諍故。由護此塵應逼自他。我見守護苦故離塵出家。此第六人亦無解脫。無真實智故。次問第三人言。汝何所知而得出家。其人答言。我已能令未得求令
得。已得守護令不失。此五塵由自受用故自然成失。若失時即生大苦。由見此失塵過失故求出家。是人亦不得解脫。無真實智故。次問第四人言。汝何所知而得出家。其人答言。我已能覓未得得已能護。失已亦能更覓。若爾何以出家。五根無厭足。展轉求勝故。我見此根過故求出家。是第八人亦無解脫。無真實智故。次問第五人言。汝何所知而得出家。其人答言。我已能覓未得令得。得已守護令不失。用已更能覓。若求最勝我亦能得。若爾何故出家。由塵四事故應殺害他。若不害者是事不成。若作田者則應斬草伐樹。若鬥戰時則應殺人。或劫他財則損減他。或說其口妄語乃至一切世間過失。並由塵起我知此失故求出家。是第九人亦無解脫。由外厭故不修實智。故說前四依內后五依外故合九喜。此九種喜。仙人立九名。能清凈塵污故說九喜名為水。一潤濕水。二深淺水。三流水。四湖水。五善入水。六善渡水。七善出水。八光明水。九勝清凈水。翻此九喜名九無能。謂非潤濕乃至非勝清凈水。外曰。此三法與成相違。何法名為成。以偈答曰。
思量聞讀誦 離苦三友得 因施成就八 前三成就鉤
思量聞讀誦乃至因施成就八者。此八種能六行得成。如一婆羅門出家學道作是思惟。何事為勝何物真實何物
【現代漢語翻譯】 現代漢語譯本： 得。已經得到了守護，使其不丟失。這五塵由於自身的受用而自然導致失去。如果失去時，就會產生巨大的痛苦。由於看到這種失去五塵的過失，所以尋求出家。但是這個人也無法得到解脫，因為他沒有真實的智慧。接著問第四個人說：『你因為知道什麼而出家？』那人回答說：『我已經能夠尋找未得到的，得到后能夠守護。失去後也能夠再次尋找。』如果這樣，為什麼還要出家呢？因為五根沒有厭足的時候，輾轉尋求更勝的。我看到這種根的過失，所以尋求出家。』這個第八個人也沒有解脫，因為他沒有真實的智慧。接著問第五個人說：『你因為知道什麼而出家？』那人回答說：『我已經能夠尋找未得到的使之得到，得到后守護使之不丟失，用過後更能再次尋找。如果尋求最殊勝的，我也能夠得到。』如果這樣，為什麼還要出家呢？因為由於五塵的緣故，常常會殺害他人。如果不殺害他人，這件事就不能成功。如果耕田的人，就應該斬草伐樹。如果戰鬥的時候，就應該殺人。或者搶劫他人錢財，就損害了他人。或者說虛妄的語言，乃至一切世間的過失，都是由於五塵而起。我知道這種過失，所以尋求出家。』這個第九個人也沒有解脫，因為他只是厭惡外境，而不修習真實的智慧。所以說前面的四種是依靠內在的，後面的五種是依靠外在的，所以合起來有九種喜。這九種喜，仙人立了九個名稱，能夠清凈塵垢，所以說九喜名為水：一、潤濕水。二、深淺水。三、流水。四、湖水。五、善入水。六、善渡水。七、善出水。八、光明水。九、勝清凈水。反過來說這九喜，就叫做九無能，就是非潤濕水，乃至非勝清凈水。外道說：『這三種法與成就相違背。什麼法叫做成就呢？』用偈頌回答說： 『思量聞讀誦， 離苦三友得。 因施成就八， 前三成就鉤』 思量、聽聞、讀誦，乃至因為佈施而成就八種功德。這八種功德能夠使六行得到成就。比如一個婆羅門（Brahman，印度教中的祭司階層）出家學道，這樣思惟：什麼事情是最殊勝的？什麼事物是真實的？什麼事物...
【English Translation】 English version: 『Gotten. Already obtained protection, not losing it. These five dusts (five sense objects: sight, sound, smell, taste, touch) naturally lead to loss due to their own enjoyment. If lost, great suffering arises. Seeing the fault of losing these five dusts, one seeks renunciation. However, this person cannot attain liberation because they lack true wisdom.』 Then asked the fourth person, 『What do you know that made you renounce the world?』 That person replied, 『I am already able to seek what has not been obtained, and after obtaining it, I am able to protect it. After losing it, I am also able to seek it again.』 If so, why renounce the world? Because the five roots (five sense organs) are never satisfied, constantly seeking something superior. I see the fault of these roots, so I seek renunciation.』 This eighth person also has no liberation because they lack true wisdom. Then asked the fifth person, 『What do you know that made you renounce the world?』 That person replied, 『I am already able to seek what has not been obtained and cause it to be obtained. After obtaining it, I protect it so that it is not lost. After using it, I can seek it again. If I seek the most superior, I can also obtain it.』 If so, why renounce the world? Because due to the affairs of the dusts, one often kills others. If one does not kill others, this matter cannot succeed. If one is a farmer, one should cut grass and fell trees. If one is in battle, one should kill people. Or robbing others of their wealth harms them. Or speaking false words, even all the faults of the world, arise from the dusts. I know this fault, so I seek renunciation.』 This ninth person also has no liberation because they only dislike external things and do not cultivate true wisdom. Therefore, it is said that the first four rely on the internal, and the latter five rely on the external, so together there are nine kinds of joy. These nine kinds of joy, the immortals established nine names, which can purify dust and dirt, so the nine joys are called water: 1. Moistening water. 2. Deep and shallow water. 3. Flowing water. 4. Lake water. 5. Good entering water. 6. Good crossing water. 7. Good exiting water. 8. Luminous water. 9. Superior pure water. Reversing these nine joys are called the nine inabilities, that is, non-moistening water, even non-superior pure water. The heretic said, 『These three dharmas (teachings) are contrary to accomplishment. What dharma is called accomplishment?』 Answered with a verse: 『Thinking, hearing, reading, reciting, obtaining three friends to leave suffering. Accomplishing eight through giving, the previous three accomplish the hook.』 Thinking, hearing, reading, reciting, and even accomplishing eight merits through giving. These eight merits can enable the six practices to be accomplished. For example, a Brahman (Brahman, the priestly class in Hinduism) renounced the world to study the Way, thinking like this: What is the most superior thing? What is the real thing? What is...
最後究竟。何所作為智慧得成顯。故作是思量已即得智慧。自性異覺異慢異五唯異十一根異五大異真我異。二十五真實義中起智慧。由此智慧起六種觀。一觀五大過失。見失生厭。即離五大。名思量位。二觀十一根過失。見失生厭。即離十一根。此名持位。三用此智慧觀五唯過失。見失生厭。即離五唯。名入如位。四觀慢過失及八自在見失生厭。即離慢等。名為至位。五觀覺過失。見失生厭。即得離覺名縮位。六觀自性過失。見失生厭。即離自性。是位名獨存。此婆羅門因是思量故得解脫。此成由思量得故名思量成。思量成已說。次說聞成義。如一婆羅門聞他讀誦聲。謂自性異覺異乃至真我異。聞此讀誦聲。已覺知二十五義。即入思量位離五大。入能位離十一根。入如位離五唯。入至位離慢等。入縮位離於覺。入獨存位離自性。是名解脫。聞成義已說。次說讀誦義。有八智慧分得成。如一婆羅門往至師家。一欲樂聽聞。二專心諦聽。三攝受。四憶持。五知句義。六思量。七簡擇。八如實令入。是名八智分。由此智分得二十五義。入六行得解脫離苦三成者。一離內苦。如一婆羅門為內苦所逼謂頭痛等。往詣醫所得治病已。由此內苦起于欲知。為欲求知滅此苦因。往就師家生八智分。得二十五義入六行觀故得解脫。此成由
【現代漢語翻譯】 現代漢語譯本 最終究竟是什麼？通過怎樣的作為才能使智慧顯現成就？因此，（修行者）這樣思量后就能獲得智慧。自性（Prakriti）不同於覺（Buddhi），覺不同於慢（Ahamkara），慢不同於五唯（Tanmatras），五唯不同於十一根（Ekadasendriyani），十一根不同於五大（Mahabhutas），五大不同於真我（Purusha）。從這二十五種真實義中生起智慧。由此智慧生起六種觀： 一、觀察五大的過失，見到過失而生厭離，就脫離了五大，這叫做思量位（Samkhya）。二、觀察十一根的過失，見到過失而生厭離，就脫離了十一根，這叫做持位（Yoga）。三、用這種智慧觀察五唯的過失，見到過失而生厭離，就脫離了五唯，這叫做入如位（Avyakta）。四、觀察慢的過失以及八自在（Asta Siddhi）的過失，見到過失而生厭離，就脫離了慢等，這叫做至位（Atma）。五、觀察覺的過失，見到過失而生厭離，就脫離了覺，這叫做縮位（Purusha）。六、觀察自性的過失，見到過失而生厭離，就脫離了自性，這個位叫做獨存（Kaivalya）。這位婆羅門因為這樣的思量而得到解脫。這種成就因為由思量而得，所以叫做思量成。 思量成已經說完了，接下來講述聞成的意義。比如一位婆羅門聽到別人讀誦的聲音，說自性不同於覺，覺不同於（慢）乃至真我不同於（其他）。聽到這種讀誦的聲音后，覺知了二十五義，就進入思量位而脫離五大，進入能位而脫離十一根，進入如位而脫離五唯，進入至位而脫離慢等，進入縮位而脫離覺，進入獨存位而脫離自性，這叫做解脫。聞成的意義已經說完了，接下來講述讀誦的意義。有八種智慧的組成部分可以成就，比如一位婆羅門前往老師的住所：一、想要快樂地聽聞，二、專心致志地聽聞，三、攝受，四、憶持，五、知曉語句的意義，六、思量，七、簡擇，八、如實地令其進入。這叫做八智分。由此智分得到二十五義，進入六行觀而得到解脫，脫離痛苦。三種成就，一、脫離內在的痛苦。比如一位婆羅門被內在的痛苦所逼迫，比如頭痛等，前往醫生那裡得到治療后，由此內在的痛苦生起想要了解的慾望，爲了想要了解滅除這種痛苦的原因，前往老師的住所，生起八智分，得到二十五義，進入六行觀，因此得到解脫。這種成就由於（...）
【English Translation】 English version What is the ultimate end? Through what actions can wisdom be manifested and achieved? Therefore, having contemplated in this way, (the practitioner) attains wisdom. Prakriti (Self-nature) is different from Buddhi (Intellect), Buddhi is different from Ahamkara (Ego), Ahamkara is different from Tanmatras (Five Subtle Elements), Tanmatras are different from Ekadasendriyani (Eleven Organs), Ekadasendriyani are different from Mahabhutas (Five Great Elements), Mahabhutas are different from Purusha (True Self). From these twenty-five realities, wisdom arises. From this wisdom, six kinds of contemplation arise: First, contemplate the faults of the Five Great Elements, seeing the faults and generating aversion, one then separates from the Five Great Elements. This is called the Samkhya position (Position of Reflection). Second, contemplate the faults of the Eleven Organs, seeing the faults and generating aversion, one then separates from the Eleven Organs. This is called the Yoga position (Position of Holding). Third, using this wisdom, contemplate the faults of the Five Subtle Elements, seeing the faults and generating aversion, one then separates from the Five Subtle Elements. This is called the Avyakta position (Position of Entering Suchness). Fourth, contemplate the faults of Ego and the Asta Siddhi (Eight Freedoms), seeing the faults and generating aversion, one then separates from Ego and so on. This is called the Atma position (Position of Attainment). Fifth, contemplate the faults of Intellect, seeing the faults and generating aversion, one then separates from Intellect. This is called the Purusha position (Position of Contraction). Sixth, contemplate the faults of Self-nature, seeing the faults and generating aversion, one then separates from Self-nature. This position is called Kaivalya (Position of Aloneness). This Brahmin attained liberation because of such contemplation. This achievement is called 'Achievement through Reflection' because it is obtained through reflection. Having spoken of 'Achievement through Reflection', next, the meaning of 'Achievement through Hearing' is explained. For example, a Brahmin hears the sound of someone reciting, saying that Self-nature is different from Intellect, Intellect is different from (Ego) and so on, and the True Self is different from (others). Having heard this sound of recitation, and being aware of the twenty-five realities, one enters the position of reflection and separates from the Five Great Elements, enters the position of ability and separates from the Eleven Organs, enters the position of suchness and separates from the Five Subtle Elements, enters the position of attainment and separates from Ego and so on, enters the position of contraction and separates from Intellect, enters the position of aloneness and separates from Self-nature. This is called liberation. Having spoken of the meaning of 'Achievement through Hearing', next, the meaning of 'Achievement through Recitation' is explained. There are eight components of wisdom that can be achieved. For example, a Brahmin goes to the teacher's residence: First, desiring to listen joyfully; second, listening attentively with focused mind; third, receiving; fourth, remembering; fifth, knowing the meaning of the sentences; sixth, reflecting; seventh, discerning; eighth, truly causing it to enter. These are called the eight components of wisdom. Through these components of wisdom, one obtains the twenty-five realities, enters the six practices of contemplation, and attains liberation, separating from suffering. Three kinds of achievement: First, separating from inner suffering. For example, a Brahmin is oppressed by inner suffering, such as a headache, and goes to a doctor and receives treatment. From this inner suffering arises the desire to know, and in order to seek to know the cause of eliminating this suffering, one goes to the teacher's residence, generates the eight components of wisdom, obtains the twenty-five realities, enters the six practices of contemplation, and therefore attains liberation. This achievement is due to (...)
內苦如身苦心苦亦如是。二離外苦。如一婆羅門為外苦所逼。謂人獸翅乃至木石等之所困苦而不能忍。生求欲知滅苦之因。往詣師家修八智分。得二十五義入六行觀故得解脫。此成由外苦得。三依天苦。如一婆羅門為天苦所逼。謂寒熱雨等。其不能忍。詣師求八智分。得二十五義入六行觀故得解脫。七善友得者。不由八智分得。但從善友得智慧。至智慧究竟則得解脫。八因施成者。如一婆羅門人所憎惡。知他憎己是故出家。既出家已師及同友。亦生憎惡不與智慧。自知薄福往邊村住。自謂此處無婆羅門可安居住。既往住已多得施食。其所餘者還施親友。乃至女人牧人。於是村人並皆愛念。安居欲竟。一切人眾並皆嚫施三杖澡灌諸衣物等。近帝釋會。時語諸人言。誰能與我還本大國看於此會。若欲去者人人赍物為我將往。往彼到師家已。選擇勝物以供養師。余物次第分與同學。師友眾人並生愛念。師即施其智慧。由此智至究竟智即得解脫。此由施得成。此八成者。昔日仙人又立別名。一自度成。二善度成。三全度成。四喜度成。五重喜度成。六滿喜度成。七愛成。八遍愛成。若翻此八成。則名八無能。謂非度無能乃。至非遍愛無能。如是十一根墮無能。及十七智害無能。為二十八無能。是疑無能喜成轉為五十義已說。前
【現代漢語翻譯】 現代漢語譯本 內在的痛苦，如身體的痛苦和心靈的痛苦一樣。第二種是脫離外在的痛苦。例如，有一個婆羅門（Brahman，古印度僧侶）被外在的痛苦所逼迫，例如被鳥（翅，此處指鳥類）乃至木頭、石頭等所困擾而無法忍受，於是想要知道滅苦的原因。他前往老師那裡修習八智分（Eight Factors of Wisdom），通過獲得二十五義（Twenty-five meanings）並進入六行觀（Six Aspects of Observation）而得到解脫。這表明他是由於外在的痛苦而成就的。第三種是依靠天生的痛苦。例如，有一個婆羅門被天生的痛苦所逼迫，例如寒冷、炎熱、下雨等，他無法忍受，於是前往老師那裡尋求八智分，通過獲得二十五義並進入六行觀而得到解脫。第七種是獲得善友。這不是通過八智分獲得的，而是從善友那裡獲得智慧，直到智慧達到究竟，就能得到解脫。第八種是因佈施而成就。例如，有一個婆羅門被人憎恨。他知道別人憎恨自己，因此出家。出家后，他的老師和同伴也憎恨他，不給他智慧。他自知福薄，就到邊遠的村莊居住。他心想，這裡沒有婆羅門可以安居。他住下後，得到了很多食物的佈施，就把剩餘的食物佈施給親友，乃至女人和牧人。於是，村裡的人都愛戴他。安居快結束時，所有人都佈施給他三杖（Three staffs）、澡灌（bathing equipment）和各種衣物等。當時正值帝釋（Indra，佛教中的天神）的聚會。他對眾人說：『誰能帶我回到原來的大國，去看這個聚會？如果有人想去，就請帶上東西為我帶去。』到了老師家后，他選擇最好的東西供養老師，其餘的東西依次分給同學。老師和朋友們都對他產生了愛念。老師就傳授給他智慧。通過這種智慧，直到達到究竟智，他就得到了解脫。這是由於佈施而成就的。這八種成就，昔日的仙人又建立了別的名稱：第一種是自度成，第二種是善度成，第三種是全度成，第四種是喜度成，第五種是重喜度成，第六種是滿喜度成，第七種是愛成，第八種是遍愛成。如果反過來理解這八種成就，就叫做八無能，即非度無能，乃至非遍愛無能。像這樣，加上十一根墮無能（Eleven Roots of Failure）和十七智害無能（Seventeen Wisdoms of Harm），就成為二十八無能。這是疑無能喜成轉為五十義（Fifty Meanings）之前已經說過的。
【English Translation】 English version Inner suffering is like the suffering of the body and the suffering of the mind. The second is liberation from external suffering. For example, a certain Brahman (Brahman, ancient Indian priest) was oppressed by external suffering, such as being troubled by birds (wings, here referring to birds), even wood, stones, etc., and could not bear it. He wanted to know the cause of the cessation of suffering. He went to a teacher to practice the Eight Factors of Wisdom, and attained liberation by obtaining the Twenty-five Meanings and entering the Six Aspects of Observation. This shows that he was accomplished through external suffering. The third is relying on natural suffering. For example, a certain Brahman was oppressed by natural suffering, such as cold, heat, rain, etc., which he could not bear. He went to a teacher to seek the Eight Factors of Wisdom, and attained liberation by obtaining the Twenty-five Meanings and entering the Six Aspects of Observation. The seventh is obtaining good friends. This is not obtained through the Eight Factors of Wisdom, but through gaining wisdom from good friends, until wisdom reaches its ultimate state, then liberation can be attained. The eighth is accomplishment through giving. For example, a certain Brahman was hated by people. Knowing that others hated him, he renounced the world. After renouncing the world, his teacher and companions also hated him and did not give him wisdom. Knowing that he had little merit, he went to live in a remote village. He thought to himself, 'There are no Brahmans here who can live in peace.' After he settled down, he received many offerings of food, and he gave the remaining food to his relatives and friends, even women and herdsmen. As a result, the villagers all loved and respected him. As the period of dwelling was about to end, everyone offered him three staffs (Three staffs), bathing equipment (bathing equipment), and various clothes, etc. At that time, it was the gathering of Indra (Indra, a deity in Buddhism). He said to the people, 'Who can take me back to my original great country to see this gathering? If anyone wants to go, please bring things to take for me.' After arriving at the teacher's house, he chose the best things to offer to the teacher, and distributed the remaining things to his classmates in order. The teacher and friends all developed affection for him. The teacher then imparted wisdom to him. Through this wisdom, until he reached ultimate wisdom, he attained liberation. This is accomplished through giving. These eight accomplishments, the former immortals established other names: the first is self-liberation, the second is good liberation, the third is complete liberation, the fourth is joyful liberation, the fifth is double joyful liberation, the sixth is full joyful liberation, the seventh is love accomplishment, and the eighth is universal love accomplishment. If these eight accomplishments are understood in reverse, they are called eight inabilities, that is, non-liberation inability, and even non-universal love inability. In this way, adding the Eleven Roots of Failure (Eleven Roots of Failure) and the Seventeen Wisdoms of Harm (Seventeen Wisdoms of Harm), there are twenty-eight inabilities. This is what was said before the Doubtful Inability Joyful Accomplishment was transformed into the Fifty Meanings (Fifty Meanings).
三成就鉤者。譬如醉象以鉤制伏不得隨意自在。是五疑二十八無能。九喜所制伏。世間不得真實智。若離實智則無八成故。說前三是成就鉤故。次舍疑無能喜勤修八種成。外曰。諸有所熏習體相故輪轉生死。前已說。體相有二種。一微細體相。在初生。二父母生身及十一根。共相應八有所熏習故輪轉生死。此中有疑。何者先生。體相為先。諸有為先。以偈答曰。
離有無別相 離細相無有 相名及有名 故生有二種
離有無別相者。若離諸有體相不成。譬如離熱火不得成。離細相無有者。若離細相諸有不成。譬如離火熱不得成。是兩法相依如火與熱。此法俱起如牛兩角。相名及有名故生有二種者。自性變異有二名。一生相名。二生有名。初生生死即具二種。外曰。此生唯有二種。更有別名。答曰。昔仙立別名者一自度者。此人最利自思惟得波若成解脫。不由他教故云自度成也。自思惟得不由他故自度。即波若。波若能免此至彼。故稱為度至之時。則名解脫。解脫即名成。因名為度果名為成。此度成由自思得故云自度成也。后七度成義無異也。但別名不同耳。二善度成者。由自由他故得波若成解脫也。此人神根小劣薄由他教。自義多而能得度脫。故稱善度成也。三全度成者。一向由他教得。故稱為全。
【現代漢語翻譯】 現代漢語譯本 三成就鉤者。譬如醉象以鉤制伏，不得隨意自在。這是五疑（對佛、法、僧、戒、學的五種疑惑）、二十八無能（眼等六根對色等六塵，加上慢、嫉妒、慳吝、邪見、嗔恚、睡眠、掉舉、惡作、無慚、無愧、忿、恨、覆、惱、嫉、慳等二十八種無能為力），九喜（對欲、愛、境界等九種喜好）所制伏。世間不得真實智慧。若離真實智慧，則無八成（八種成就）故。說前三是成就鉤故。其次捨棄疑、無能、喜，勤修八種成就。外道說：『諸有所熏習的體相，因此輪轉生死。』前面已經說過，體相有兩種：一是微細體相，在初生時；二是父母所生的身體及十一根（眼、耳、鼻、舌、身、意六根，加上男根、女根、命根、身根），共同相應八有所熏習，因此輪轉生死。這裡有疑問：何者先生？體相為先？諸有為先？用偈回答說： 離有無別相 離細相無有 相名及有名 故生有二種 『離有無別相』者。若離諸有，體相不成。譬如離熱，火不得成。『離細相無有』者。若離細相，諸有不成。譬如離火，熱不得成。這兩法相依，如火與熱。此法俱起，如牛兩角。『相名及有名故生有二種』者。自性變異有二名：一生相名，二生有名。初生生死即具二種。外道說：『此生唯有二種，更有別名。』回答說：昔日仙人立別名者：一、自度者。此人最利，自思惟得般若（智慧）成解脫。不由他教，故云自度成也。自思惟得，不由他故自度，即般若。般若能免此至彼，故稱為度，至之時，則名解脫。解脫即名成。因名為度，果名為成。此度成由自心得故云自度成也。后七度成義無異也。但別名不同耳。二、善度成者。由自由他故得般若成解脫也。此人神根小劣薄，由他教。自義多而能得度脫。故稱善度成也。三、全度成者。一向由他教得。故稱為全。
【English Translation】 English version Three accomplishments are like hooks. For example, a drunken elephant is subdued with a hook and cannot be free and unrestrained. These are the five doubts (pañca-vicikicchitāni, doubts about the Buddha, Dharma, Sangha, precepts, and learning), twenty-eight inabilities (aṣṭāviṃśati-akṣamatā, the six senses of eye, ear, nose, tongue, body, and mind in relation to the six objects of form, sound, smell, taste, touch, and dharma, plus twenty-eight inabilities such as pride, jealousy, stinginess, wrong views, anger, sleep, restlessness, regret, shamelessness, lack of remorse, resentment, hatred, concealment, vexation, envy, and miserliness), and controlled by the nine joys (nava-prīti, joys related to desire, love, realms, etc.). The world cannot attain true wisdom. If one is without true wisdom, then there are no eight accomplishments (aṣṭa-siddhi). Therefore, it is said that the first three are the hooks of accomplishment. Next, abandoning doubt, inability, and joy, diligently cultivate the eight accomplishments. An outsider says: 'The nature of all that is conditioned by habit causes the cycle of birth and death.' It has been said before that there are two kinds of nature: first, the subtle nature, at the time of initial birth; second, the body born of parents and the eleven faculties (ekādaśa-indriya, the six senses of eye, ear, nose, tongue, body, and mind, plus the faculties of maleness, femaleness, life, and body), together corresponding to the eight conditioned habits, thus causing the cycle of birth and death. Here there is a question: Which comes first? Does nature come first? Or do the conditioned things come first? Answer with a verse: Apart from existence, there is no distinct form Apart from subtle form, there is no existence Form, name, and the named Therefore, birth has two kinds 'Apart from existence, there is no distinct form.' If apart from all existence, nature cannot be formed. For example, apart from heat, fire cannot be formed. 'Apart from subtle form, there is no existence.' If apart from subtle form, all existence cannot be formed. For example, apart from fire, heat cannot be formed. These two dharmas are interdependent, like fire and heat. These dharmas arise together, like the two horns of a cow. 'Form, name, and the named, therefore birth has two kinds.' The transformation of self-nature has two names: first, the name of the birth form; second, the name of the born existence. Initial birth and death immediately possess both kinds. An outsider says: 'This birth has only two kinds; are there other names?' The answer is: In the past, the immortals established different names: first, 'self-liberated' (svayaṃ-tīrtha). This person is most sharp, attaining prajna (wisdom) through self-reflection and achieving liberation (moksha). Not relying on the teachings of others, therefore it is called 'self-liberated.' Attaining through self-reflection, not relying on others, is self-liberation, which is prajna. Prajna can free one from this shore to the other shore, therefore it is called 'liberation.' When one arrives, it is called liberation. Liberation is the accomplishment. The cause is called liberation, the result is called accomplishment. This liberation and accomplishment are attained through one's own mind, therefore it is called 'self-liberated.' The meaning of the latter seven liberations and accomplishments is no different. Only the different names are different. Second, 'well-liberated' (su-tīrtha). Through freedom from others, one attains prajna and achieves liberation. This person's spiritual faculties are slightly inferior and weak, relying on the teachings of others. Their own meaning is much, and they are able to attain liberation. Therefore, it is called 'well-liberated.' Third, 'completely liberated' (sarva-tīrtha). Entirely attained through the teachings of others. Therefore, it is called 'completely liberated.'
神根復劣也。四喜度成者。此人為內苦所逼。謂頭痛等。詣師求治。得暫脫內苦。此為一喜。思惟此脫非是永脫。知獨存時乃是永脫。故詣僧佉師學波若求成解脫得復歡喜。從此兩喜為名。名喜度成也。五重喜度成者。此人為內外兩苦所逼。詣師請治二苦。二苦既暫息。即是兩喜。知此非永脫。故求師學度成。得故歡喜受重喜名。六滿喜者。此人具為三苦所逼。一內苦。頭痛等。二外苦。刀杖等。三天苦。風雨寒熱等。詣師請治。治之既差。稱為遍喜。知非永脫。就師修學故得度成。從此為名。名遍喜度成也。七愛度成者。為師憐愛教彼度成。從師受此名也。八遍愛成者。此人為一切所憎。而得財佈施。遂為一切所愛。一切並欲使其得脫。故云遍愛度成也。是根壞無能有十一。智害無能有十七。合二十八無能。就五疑九喜八成合五十已說竟也。前三成就鉤者。五疑二十八無能及九喜。是后八喜成就家之鉤也。八種應得成解脫而由三故不得。如醉象應自在由鉤故不得自在隨意。八成亦如是。必由真實智故得八成。為三所鉤故不得實智。必須舍前三勤修后八種。外曰。下次問先牒前義。后問先後。諸有所熏習體相故輪轉生死者。上來已說也。諸有即是八有。謂四法四非法。四法者。一法二智三離欲四自在。翻此四法即四非
【現代漢語翻譯】 現代漢語譯本 神根再次變得遲鈍。『四喜度成』(Sukhapratipattidukhamgamā, 通過快樂的方式快速證得涅槃)是指，此人被內在的痛苦所逼迫，比如頭痛等，於是去拜訪老師尋求治療，暫時擺脫了內在的痛苦，這稱為『一喜』。但他思索這種擺脫並非是永久的，知道只有獨自修行才能獲得永久的解脫。因此，他去僧佉師(Samkhya, 古印度數論派)那裡學習智慧，尋求成就解脫，再次獲得歡喜。因此，以這兩種歡喜為名，稱為『喜度成』。 『五重喜度成』是指，此人被內外兩種痛苦所逼迫，去拜訪老師請求治療這兩種痛苦。兩種痛苦暫時平息，就是兩種歡喜。但他知道這並非是永久的解脫，所以尋求老師學習度脫之法，因此獲得歡喜，接受『重喜』之名。 『六滿喜』是指，此人被三種痛苦所逼迫：一是內在的痛苦，如頭痛等；二是外在的痛苦，如刀杖等；三是天災之苦，如風雨寒熱等。他去拜訪老師請求治療，治療痊癒后，稱為『遍喜』。但他知道這並非是永久的解脫，於是跟隨老師修行，因此獲得度脫之法，因此得名，稱為『遍喜度成』。 『七愛度成』是指，因為老師憐愛他，教導他度脫之法，因此從老師那裡接受了這個名字。 『八遍愛成』是指，此人被所有人憎恨，但通過財物佈施，於是被所有人喜愛。所有人都希望他能獲得解脫，所以稱為『遍愛度成』。 根器遲鈍導致無法成就的有十一種，智慧上的損害導致無法成就的有十七種，總共有二十八種無法成就的情況。加上五種疑惑、九種歡喜、八種成就，總共五十種情況已經講述完畢。 前面的三種成就就像鉤子一樣，五種疑惑、二十八種無法成就的情況以及九種歡喜，是後面八種成就之家的鉤子。 有八種本應能夠成就解脫，卻因為這三種原因而無法成就。就像醉象本應自在，卻因為鉤子的緣故而無法自在隨意。八種成就也是如此，必須依靠真實的智慧才能獲得八種成就，卻被這三種所鉤住，所以無法獲得真實的智慧。必須捨棄前面的三種，勤奮修習後面的八種。 外道說：下次提問之前，先複述前面的含義，然後提問先後順序。那些被熏習的體相導致輪迴生死的情況，上面已經說過了。 那些『有』，就是指八有，即四法四非法。四法是：一、法；二、智；三、離欲；四、自在。與這四法相反的就是四非法。
【English Translation】 English version The roots become dull again. 'Sukhapratipattidukhamgamā' (Quick attainment of Nirvana through pleasant means) refers to a person who is compelled by internal suffering, such as headaches, and goes to a teacher seeking treatment, temporarily escaping the internal suffering, which is called 'one joy'. But he thinks that this escape is not permanent, knowing that only by practicing alone can he achieve permanent liberation. Therefore, he goes to the Samkhya (an ancient Indian school of thought) teacher to learn wisdom, seeking to achieve liberation, and gains joy again. Therefore, named after these two joys, it is called 'Sukhapratipattidukhamgamā'. 'Fivefold Sukhapratipattidukhamgamā' refers to a person who is compelled by both internal and external suffering, and goes to a teacher to ask for treatment for these two sufferings. The two sufferings are temporarily relieved, which is two joys. But he knows that this is not permanent liberation, so he seeks a teacher to learn the method of liberation, so he gains joy and receives the name 'heavy joy'. 'Sixfold Full Joy' refers to a person who is compelled by three kinds of suffering: first, internal suffering, such as headaches; second, external suffering, such as knives and sticks; and third, the suffering of natural disasters, such as wind, rain, cold, and heat. He goes to a teacher to ask for treatment, and after the treatment is cured, it is called 'universal joy'. But he knows that this is not permanent liberation, so he follows the teacher to practice, so he obtains the method of liberation, hence the name, called 'universal Sukhapratipattidukhamgamā'. 'Sevenfold Love Sukhapratipattidukhamgamā' refers to the fact that because the teacher loves him, he teaches him the method of liberation, so he receives this name from the teacher. 'Eightfold Universal Love Accomplishment' refers to a person who is hated by everyone, but through material almsgiving, he is loved by everyone. Everyone wants him to be liberated, so it is called 'universal love Sukhapratipattidukhamgamā'. There are eleven kinds of dull roots that lead to failure to achieve, and seventeen kinds of damage to wisdom that lead to failure to achieve, for a total of twenty-eight kinds of situations in which achievement is impossible. Adding the five doubts, nine joys, and eight accomplishments, a total of fifty situations have been explained. The first three accomplishments are like hooks. The five doubts, twenty-eight impossibilities, and nine joys are the hooks of the house of the latter eight accomplishments. There are eight kinds that should be able to achieve liberation, but cannot achieve it because of these three reasons. Just like a drunken elephant should be free, but cannot be free at will because of the hook. The eight accomplishments are also the same. One must rely on true wisdom to obtain the eight accomplishments, but they are hooked by these three, so they cannot obtain true wisdom. One must abandon the first three and diligently practice the latter eight. The heretic said: Before asking the next question, first repeat the meaning of the previous one, and then ask the order of precedence. The situations in which the body and appearance that are smoked lead to reincarnation have been said above. Those 'existences' refer to the eight existences, namely the four dharmas and the four non-dharmas. The four dharmas are: first, dharma; second, wisdom; third, detachment; fourth, freedom. The opposite of these four dharmas are the four non-dharmas.
法也。八名為有。前四法所熏習。能令得天道。后四非法所熏習。能令得人獸二道也。所熏是體相。體相有二種。自性覺慢五唯名微細體相。從五唯所生與十一根相應起者名粗體相。是八種有及所熏習二體相誰為先生。八有在先二體在先耶。答二解釋明八有與體相無有先後。必相應俱生。如火與熱不得相離。如牛兩角必也俱起。八有與體相亦爾。有自性覺慢五唯細體相時必有八。有中四種。若非四法即有四。法非法決不得相離。是父母所生。粗身亦如是。體相亦如是。與八有決不得相離也。四有第三生名含識生。如偈所說。
天道有八分 獸道有五分 人道唯一生 略名含識生
天道有八分者。一梵王生。二世主生。三天帝生。四乾闥婆生。五阿修羅生。六夜叉生。七羅剎生。八沙神生。獸道有五分者。一由足生。二飛行生。三胸行生。四傍形生。五不行生。人道唯一生者。人道唯一類故。說含識有三種。謂天獸人三及相有為三。外曰。三世間中何物得何處增多。以偈答曰。
向上喜樂多 根生多癡闇 中生多憂苦 梵初柱為后
向上喜樂多者。梵生處等喜樂最為多。此亦有憂闇。為喜樂伏逼故。梵等諸天多受歡樂。根生多癡暗者。謂獸翅乃至柱等不行生。此中暗癡為多。此亦有憂
【現代漢語翻譯】 現代漢語譯本： 法也是如此。八種『有』（bhava，存在）指的是前四種法（dharma，正法）所熏習，能夠使眾生得到天道（deva-gati，天界）。后四種被非法（adharma，非法）所熏習，能夠使眾生得到二道（duḥkha-gati，惡道）。所熏習的是體相（tanmātra，本性），體相有兩種。自性（prakṛti，自性）、覺（buddhi，覺性）、慢（ahaṃkāra，我慢）和五唯（pañca tanmātra，五種唯量）被稱為微細體相。從五唯所生，與十一根（ekādaśa indriya，十一種感官）相應而起的，被稱為粗體相。這八種『有』以及所熏習的兩種體相，哪一個先產生？是八『有』在前，還是兩種體相在前呢？回答是，兩種解釋都表明八『有』與體相沒有先後之分，必定是相應俱生，就像火與熱不能分離，如同牛的兩角必定同時長出。八『有』與體相也是如此。當有自性、覺、慢、五唯這些微細體相時，必定有八『有』中的四種。如果不是四法，那就是四非法，法與非法絕對不能分離。這是父母所生的粗身也是如此，體相也是如此，與八『有』絕對不能分離。四『有』中的第三種生，稱為含識生（saviññāṇaka，有意識的生命）。正如偈頌所說： 『天道有八分，獸道有五分，人道唯一生，略名含識生。』 天道有八分，指的是：一、梵王生（brahmā，梵天）。二、世主生（lokapāla，護世主）。三、天帝生（deva，天神）。四、乾闥婆生（gandharva，香神）。五、阿修羅生（asura，阿修羅）。六、夜叉生（yakṣa，夜叉）。七、羅剎生（rākṣasa，羅剎）。八、沙神生（piśāca，毗舍遮）。獸道有五分，指的是：一、由足生（padaja，足生）。二、飛行生（pakṣija，翼生）。三、胸行生（urasṛpa，胸行）。四、傍形生（tiryak，旁生）。五、不行生（asthala，無足）。人道唯一生，指的是人道只有一類。所以說含識有三種，即天、獸、人三者以及相有為三者。外道問：在三世間（trayo lokāḥ，三界）中，什麼東西在什麼地方增多？用偈頌回答說： 『向上喜樂多，根生多癡暗，中生多憂苦，梵初柱為后。』 向上喜樂多，指的是梵天等所生之處，喜樂最多。這裡也有憂愁和愚昧，因為喜樂的伏逼。梵天等諸天大多享受歡樂。根生多癡暗，指的是獸類，翅膀乃至柱子等不行生。這裡愚昧和黑暗最多。這裡也有憂愁。
【English Translation】 English version: The Dharma is also like this. The eight 'bhavas' (existence) refer to the first four dharmas (righteous laws) that are cultivated, enabling beings to attain the deva-gati (path of the gods, heavenly realm). The latter four are cultivated by adharma (unrighteousness), enabling beings to attain the two duḥkha-gatis (paths of suffering, evil realms). What is cultivated is tanmātra (subtle essence), and there are two types of tanmātra. Prakṛti (nature), buddhi (intellect), ahaṃkāra (ego), and the pañca tanmātras (five subtle elements) are called subtle tanmātra. That which arises from the five subtle elements and corresponds to the ekādaśa indriyas (eleven senses) is called gross tanmātra. Among these eight 'bhavas' and the two types of tanmātra that are cultivated, which arises first? Do the eight 'bhavas' come before, or do the two tanmātras come before? The answer is that both explanations clarify that there is no precedence between the eight 'bhavas' and tanmātra; they must arise simultaneously in correspondence, just as fire and heat cannot be separated, like the two horns of a cow that must grow together. The eight 'bhavas' and tanmātra are also like this. When there are subtle tanmātras of prakṛti, buddhi, ahaṃkāra, and the five subtle elements, there must be four of the eight 'bhavas'. If it is not the four dharmas, then it is the four adharmas; dharma and adharma can never be separated. This is also the case with the gross body born of parents, and so is tanmātra; it can never be separated from the eight 'bhavas'. The third of the four 'bhavas' is called saviññāṇaka (conscious beings). As the verse says: 'The path of the gods has eight parts, the path of beasts has five parts, the path of humans has only one birth, briefly named saviññāṇaka.' The eight parts of the path of the gods refer to: 1. Brahmā (Brahma) birth. 2. Lokapāla (Guardian of the World) birth. 3. Deva (God) birth. 4. Gandharva (Celestial Musician) birth. 5. Asura (Demigod) birth. 6. Yakṣa (Nature Spirit) birth. 7. Rākṣasa (Demon) birth. 8. Piśāca (Goblin) birth. The five parts of the path of beasts refer to: 1. Padaja (Born of feet). 2. Pakṣija (Born of wings). 3. Urasṛpa (Crawling on the chest). 4. Tiryak (Sideways moving). 5. Asthala (Without feet). The one birth of the path of humans refers to the fact that there is only one type of human path. Therefore, it is said that there are three types of saviññāṇaka, namely the three of gods, beasts, and humans, as well as the three of conditioned existence. An outsider asks: In the trayo lokāḥ (three worlds), what increases in what place? Answer with a verse: 'Upward, joy and pleasure are abundant; among those born from roots, ignorance and darkness are abundant; in the middle, suffering and sorrow are abundant; Brahma is the beginning, and the pillar is the end.' Upward, joy and pleasure are abundant, referring to the places where Brahmas are born, where joy and pleasure are most abundant. There is also sorrow and ignorance here, because of the oppression of joy and pleasure. The gods such as Brahmas mostly enjoy happiness. Among those born from roots, ignorance and darkness are abundant, referring to beasts, wings, and even those that do not move like pillars. Here, ignorance and darkness are most abundant. There is also sorrow here.
樂。為暗癡伏逼故。獸等多暗癡。根生者三生。其最下故說根。中生多憂苦者。人生中憂苦為多。亦有喜暗癡。以憂多故。伏逼喜闇故。人中多憂苦。人道名中者。三道居中故。最後生者。云何說名柱。謂草木山石等。三世間由此荷持故說名柱。如是相生有生及含識生已具說此三生是自。性所作故。自性事已滿。謂生世間及得解脫。外曰。三世間中人天及狩誰受苦樂。為自性受。為覺慢五唯乃至十一根等受。為是人我受。以偈答曰。
此中老死苦 唯智人能受 體相未離時 故略說是苦
此中老死苦唯智人能受者。三世間中有苦。是老所作。皮皺發白脫落氣𠲿扶杖親友所輕。如是等苦並由老故。死苦者。有人得八自在。或得五微塵。或得粗塵。是人臨死。為閻羅所錄。此中受苦名為死苦。復有中間時三苦。智人能受此三苦。自性及粗身。無智故不能受。故說人苦非自性等苦。外曰。幾時人受此苦。答曰。體相未離時。故略說是苦。大等相及細身苦未相離。是粗身於世間中輪轉未相離。如是時中人我受苦。若細粗相離時。人我即解脫。若解脫時如是等苦畢竟不受。若未離細粗相。則不得解脫苦。故略說細相粗相名為苦。外曰。自性事唯此為更有耶。以偈答曰。
自性事如此 覺等及五大 為脫
【現代漢語翻譯】 現代漢語譯本： 樂。因為被愚昧和黑暗所壓迫的緣故。野獸等眾生多是愚昧和黑暗。根生者有三種生。因為他們是最下等的，所以稱為根生。中生者多憂愁痛苦。人生中憂愁痛苦居多。也有喜樂和愚昧。因為憂愁多，所以被憂愁壓迫，喜樂和愚昧也因此被壓迫。人道被稱為中等，因為他們居於三道之中。最後生者，如何被稱為柱呢？是指草木山石等。因為三世間由此承載和維持，所以被稱為柱。像這樣，相生、有生以及含識生已經詳細說明了，這三種生是自性所造作的。自性的事情已經圓滿，指的是在世間出生以及獲得解脫。外道問：在三世間中，人和天以及野獸，誰承受苦樂呢？是自性承受，還是覺、慢、五唯乃至十一根等承受，還是人我承受？用偈頌回答說： 『此中老死苦，唯智人能受，體相未離時，故略說是苦。』 此中老死苦唯智人能受：三世間中有苦，是衰老所造成的。面板皺紋增多，頭髮變白脫落，氣息微弱，需要拄著枴杖，被親友輕視。像這樣的痛苦都是因為衰老。死苦是指，有人得到八自在，或者得到五微塵，或者得到粗塵。這些人臨死時，被閻羅王所拘捕。這其中所受的痛苦稱為死苦。還有中間時期的三種苦。有智慧的人才能承受這三種苦。自性和粗身，因為沒有智慧，所以不能承受。所以說人所受的苦不是自性等所受的苦。外道問：人什麼時候承受這些苦呢？回答說：體相未分離時。所以簡略地說這是苦。大等相以及細身之苦沒有分離，粗身在世間中輪迴沒有分離。像這樣的時候，人我承受痛苦。如果細粗相分離時，人我就解脫了。如果解脫時，像這樣的痛苦就畢竟不會再承受。如果未分離細粗相，就不能得到解脫的苦。所以簡略地說細相粗相名為苦。外道問：自性的事情只有這些嗎？還有其他的嗎？用偈頌回答說： 『自性事如此，覺等及五大，為脫』
【English Translation】 English version: Pleasure. Because of being oppressed by ignorance and darkness. Beasts and other beings are mostly ignorant and dark. Root-born beings have three kinds of birth. Because they are the lowest, they are called root-born. Middle-born beings have much sorrow and suffering. Human life has much sorrow and suffering. There are also joy and ignorance. Because there is much sorrow, they are oppressed by sorrow, and joy and ignorance are also oppressed. The human path is called middle because they reside in the middle of the three paths. The last-born, how are they called pillars? It refers to grass, trees, mountains, rocks, and so on. Because the three worlds are supported and maintained by these, they are called pillars. Like this, co-arising, being-born, and sentient-born have been explained in detail. These three kinds of birth are created by self-nature. The affairs of self-nature are complete, referring to being born in the world and attaining liberation. An outsider asks: In the three worlds, who among humans, gods, and beasts experiences suffering and pleasure? Is it self-nature that experiences it, or is it awareness, ego, the five subtle elements, or even the eleven senses, or is it the human self that experiences it? Answer with a verse: 'In this, the suffering of old age and death, only the wise can bear. When the body and its characteristics have not separated, therefore it is briefly said to be suffering.' In this, the suffering of old age and death, only the wise can bear: In the three worlds, there is suffering caused by old age. The skin wrinkles, the hair turns white and falls out, the breath weakens, one needs to lean on a cane, and is looked down upon by relatives and friends. Such suffering is all due to old age. The suffering of death refers to someone who has attained the eight freedoms, or the five subtle elements, or the gross elements. When these people are about to die, they are captured by Yama, the lord of death. The suffering experienced in this is called the suffering of death. There are also the three sufferings of the intermediate period. Only the wise can bear these three sufferings. Self-nature and the gross body cannot bear them because they lack wisdom. Therefore, it is said that the suffering experienced by humans is not the suffering experienced by self-nature, etc. An outsider asks: When do humans experience these sufferings? The answer is: When the body and its characteristics have not separated. Therefore, it is briefly said to be suffering. The characteristics of the great elements and the suffering of the subtle body have not separated, and the gross body has not separated from its cycle of rebirth in the world. At such times, the human self experiences suffering. If the subtle and gross characteristics separate, the human self is liberated. If one is liberated, such suffering will ultimately not be experienced again. If the subtle and gross characteristics have not separated, one cannot attain the suffering of liberation. Therefore, the subtle and gross characteristics are briefly called suffering. An outsider asks: Are these the only affairs of self-nature? Are there others? Answer with a verse: 'The affairs of self-nature are like this, awareness and the five great elements, for liberation.'
三處人 為他如自事
自性事如此覺等及五大者。此偈說何義。謂七十偈義。其相已成滿。云何如此。自性兩種事已顯現故。一者次第起生死。令我與三世間塵相應。得次第起。初起覺從覺起慢從慢起五唯。從五唯起十一根及五大。此二十三事。身覺為初。以五大為后。二者為脫三處人為他如自事者。為解脫天道中人我及人獸道中人我。次第作八成。今見自性我中間。此兩但為他不為自。譬如有人作朋友事不作自事。如是自性但作他事無自為事。外曰。汝說自性作人我事已則得離我。此自性無知。唯人我有知。云何作意令他與塵相應。輪轉三世間。后令得解脫。若有是意非謂無知。答曰。已見無知如物有合有離。如偈說言。
為增長犢子 無知轉為乳 為解脫人我 無知性亦爾
為增長犢子無知轉為乳者。如世間中無知水草牛所啖食。應長養犢子。如作如此計于。一年內能轉作乳。犢子既長。能啖草已。牛復食水草。則不變為乳。為解脫人我無知性亦爾者。如是無知自性為我作事令得解脫。或合或離。離竟不更合。複次偈言。
為離不安定 如世間作事 為令我解脫 不了事亦爾
為離不安定如世間作事者。如世間人心不安定。往還彼此為離不安定故。為令我解脫不了事亦
【現代漢語翻譯】 現代漢語譯本： 『三處人，爲了他就像爲了自己一樣』
『自性』（Prakriti，宇宙的本源）的事，就像『覺』（Buddhi，理智）等等以及五大元素一樣。這首偈頌說了什麼意義？是說七十偈頌的意義。它的相已經成就圓滿。為什麼說像這樣？因為『自性』的兩種事已經顯現的緣故。第一種是次第生起生死，使『我』（Purusha，精神或靈魂）與三世間（過去、現在、未來）的塵埃相應，從而次第生起。最初生起的是『覺』，從『覺』生起『慢』（Ahamkara，自我意識），從『慢』生起『五唯』（Tanmatras，五種感覺的潛在元素），從『五唯』生起十一根（五種感覺器官、五種行動器官和心）以及五大元素（地、水、火、風、空）。這二十三件事，以身體的『覺』為開始，以五大元素為結束。第二種是爲了解脫『三處人』，爲了他人就像爲了自己一樣。爲了解脫天道中的『人我』和**道中的『人我』，次第地完成八種成就。現在看到『自性』和『我』的中間狀態。這兩種狀態都只是爲了他人，不是爲了自己。譬如有人做朋友的事，不做自己的事。像這樣，『自性』只是做他人的事，沒有為自己的事。
外道說：『你說『自性』做『人我』的事，已經能夠脫離『我』。這個『自性』沒有知覺，只有『人我』有知覺。怎麼能有意地使他人與塵埃相應，在三世間輪迴，然後又使他得到解脫？如果它有這樣的意圖，就不能說是沒有知覺。』回答說：『已經看到沒有知覺就像物體有聚合有分離一樣。』就像偈頌所說：
『爲了增長小牛，無知轉化為乳汁；爲了解脫人我，無知的自性也是這樣。』
『爲了增長小牛，無知轉化為乳汁』，就像世間中無知的水草被牛吃掉，應該能夠長養小牛。如果這樣計算，一年內能夠轉化為乳汁。小牛長大后，能夠吃草了，牛再吃水草，就不會再變為乳汁。『爲了解脫人我，無知的自性也是這樣』，就像這樣，無知的『自性』為『我』做事，使『我』得到解脫，或者聚合或者分離，分離完畢不再聚合。再次，偈頌說：
『爲了脫離不穩定，就像世間做事一樣；爲了使我解脫，不瞭解事情也是這樣。』
『爲了脫離不穩定，就像世間做事一樣』，就像世間人心不穩定，往來於彼此之間，爲了脫離不穩定。『爲了使我解脫，不瞭解事情也是這樣』
【English Translation】 English version: 『The three places of persons, for him as for oneself.』
The affairs of 『Prakriti』 (primordial nature), like 『Buddhi』 (intellect) and the five great elements. What meaning does this verse convey? It conveys the meaning of the seventy verses. Its aspect is already accomplished and complete. Why is it said to be like this? Because the two kinds of affairs of 『Prakriti』 have already manifested. The first is the sequential arising of birth and death, causing 『Purusha』 (spirit or soul) to correspond with the dust of the three worlds (past, present, and future), thus arising sequentially. What arises first is 『Buddhi』, from 『Buddhi』 arises 『Ahamkara』 (ego), from 『Ahamkara』 arise the 『Tanmatras』 (five subtle elements), from the 『Tanmatras』 arise the eleven organs (five sense organs, five action organs, and the mind) and the five great elements (earth, water, fire, wind, and space). These twenty-three things begin with the 『Buddhi』 of the body and end with the five great elements. The second is to liberate the 『persons in the three places』, for others as for oneself. In order to liberate the 『Purusha』 in the heavenly realm and the 『Purusha』 in the ** realm, eight accomplishments are sequentially made. Now we see the intermediate state between 『Prakriti』 and 『Purusha』. These two states are only for others, not for oneself. For example, someone does things for a friend but not for themselves. In this way, 『Prakriti』 only does things for others and does nothing for itself.
An outsider says: 『You say that 『Prakriti』 does the work of 『Purusha』, and is already able to be free from 『Purusha』. This 『Prakriti』 has no awareness, only 『Purusha』 has awareness. How can it intentionally cause others to correspond with dust, to revolve in the three worlds, and then cause them to be liberated? If it has such an intention, it cannot be said to be without awareness.』 The answer is: 『It has already been seen that being without awareness is like objects that have aggregation and separation.』 Just as the verse says:
『To increase the calf, unawareness turns into milk; to liberate the Purusha, unawareness of Prakriti is also like this.』
『To increase the calf, unawareness turns into milk』, just as in the world, unaware water and grass are eaten by cows, and should be able to nourish the calf. If calculated in this way, it can be transformed into milk within a year. After the calf grows up and is able to eat grass, the cow eats water and grass again, and it will no longer be transformed into milk. 『To liberate the Purusha, unawareness of Prakriti is also like this』, just like this, unaware 『Prakriti』 does things for 『Purusha』, causing 『Purusha』 to be liberated, either aggregating or separating, and after separating, it no longer aggregates. Again, the verse says:
『To be free from instability, just like doing things in the world; to liberate me, not understanding things is also like this.』
『To be free from instability, just like doing things in the world』, just like the human mind in the world is unstable, going back and forth between each other, in order to be free from instability. 『To liberate me, not understanding things is also like this』
爾者。自性由我故如有不安定。為我應作事。一取聲等塵二取三德。我中間除不安定已。最後得相離。不了者是自性別名。已過根故。故亦稱為冥。云何知。有如前說有五因緣知自性是有。如前偈說。別類有量故。同性能生故。因果差別故。遍相無別故。以如此道理。故知自性是有。複次偈言。
如伎出舞堂 現他還更隱 令我顯自身 自性離亦爾
如伎出舞堂現他還更隱者。如一伎兒作歌舞等樂現身示觀者。彼人見我已。我事已究竟還隱於障中。自性亦如是。或約覺現身。或約慢現身。或約五唯五根五作五大等現身。或約喜憂闇癡三德及三世間等現身。現身已然後則遠離不復受三熱故。說令我顯自身自性離亦爾。外曰自性顯自性身有幾種方便。以偈答曰。
以種種方便 作恩于無恩 有德于無德 為他事無用
以種種方便作恩于無恩者。聲觸色味香等塵。能顯現於我。義說顯是事。我汝更互異。我受性恩已。無一恩酬性。有德于無德為他事無用者。自性有三德。謂喜憂暗癡。我則無此德。猶如有人利親益友不望彼恩。如是自性。從初為我作隨意事乃至解脫。我無一時報彼恩事。故說為他事無用。外曰。我正遍見自性已。然後得解脫。為彷彿見耶。以偈答曰。
太極濡自性
【現代漢語翻譯】 現代漢語譯本： 爾者（指『我』，Purusha）。因為自性（Prakriti）由我而有，所以如有不安定。爲了我應該做這些事：一，獲取聲等塵（Tanmatras，五種感覺的本源）；二，獲取三德（Gunas， सत्त्व sattva, रजस् rajas, तमस् tamas，喜悅、激情、惰性）。我在中間去除不安定之後，最後得以相離。不了者是自性的別名，因為已經過了根源，所以也稱為冥（Avyakta，未顯現的）。如何得知？有如前所說，有五種因緣得知自性是存在的，如前偈所說：別類有量故，同性能生故，因果差別故，遍相無別故。以如此道理，所以得知自性是存在的。再次，偈語說： 『如伎出舞堂，現他還更隱，令我顯自身，自性離亦爾。』 如伎出舞堂現他還更隱者。如一個伎人作歌舞等樂，現身給觀看者。那些人看見我之後，我的事已經究竟，就還隱於帷幕之中。自性也如是，或者依覺（Buddhi，理智）現身，或者依慢（Ahamkara，自我意識）現身，或者依五唯（Tanmatras）、五根（五種感官）、五作（五種行動器官）、五大（五種元素）等現身，或者依喜（Sattva）、憂（Rajas）、闇（Tamas）癡三德及三世間等現身。現身之後，然後就遠離，不再承受三熱（痛苦），所以說令我顯自身，自性離亦爾。外道問：自性顯現自性身有幾種方便？用偈語回答說： 『以種種方便，作恩于無恩，有德于無德，為他事無用。』 以種種方便作恩于無恩者。聲觸色味香等塵，能顯現於我。義說顯是事，我汝更互異。我受性恩已，無一恩酬性。有德于無德為他事無用者。自性有三德，謂喜憂暗癡。我則無此德。猶如有人利親益友，不望彼恩。如是自性，從初為我作隨意事，乃至解脫，我無一時報彼恩事。故說為他事無用。外道問：我真正遍見自性之後，然後才能得到解脫，是彷彿見嗎？用偈語回答說： 『太極濡自性』
【English Translation】 English version: Purusha (爾者, 'I' or the Self). Because Prakriti (自性, Nature) exists because of Purusha, it appears unstable. It should do these things for Purusha: first, acquire Tanmatras (聲等塵, the subtle elements of the five senses); second, acquire the three Gunas (三德, सत्त्व sattva, रजस् rajas, तमस् tamas, goodness, passion, and ignorance). After I remove the instability in between, I can finally separate myself. 'Unknowing' is another name for Prakriti, because it has passed beyond the root cause, it is also called Avyakta (冥, the unmanifest). How is it known? As previously stated, there are five causes to know that Prakriti exists, as stated in the previous verse: because the classes are distinct and measurable, because similar qualities produce similar things, because there are differences between cause and effect, because the pervasive aspect is undifferentiated. With such reasoning, it is known that Prakriti exists. Furthermore, the verse says: 'As a dancer exits the stage, appears, returns, and then hides again, allowing the Self to be revealed, so too does Prakriti separate itself.' As a dancer exits the stage, appears, returns, and then hides again: Like a dancer performing songs, dances, and other entertainment, appearing before the audience. After those people have seen me, my purpose is fulfilled, and I hide myself behind the curtain. Prakriti is also like this, either manifesting through Buddhi (覺, intellect), or manifesting through Ahamkara (慢, ego), or manifesting through the five Tanmatras (五唯), the five senses (五根), the five organs of action (五作), the five great elements (五大), etc., or manifesting through the three Gunas of Sattva (喜), Rajas (憂), and Tamas (闇癡), and the three worlds, etc. After manifesting, it then separates itself, no longer enduring the three kinds of suffering (三熱), therefore it is said that allowing the Self to be revealed, so too does Prakriti separate itself. An outsider asks: What are the various means by which Prakriti manifests its own nature? The verse answers: 'Through various means, it bestows favor on the ungrateful, is virtuous towards the unvirtuous, its actions are useless to another.' Through various means, it bestows favor on the ungrateful: The subtle elements of sound, touch, form, taste, and smell, are able to manifest to Purusha. The meaning is that the manifestation is the event, Purusha and Prakriti are mutually different. After Purusha receives the favor of Prakriti, there is no favor in return to Prakriti. It is virtuous towards the unvirtuous, its actions are useless to another: Prakriti has the three Gunas, namely Sattva, Rajas, and Tamas. Purusha does not have these qualities. It is like someone benefiting relatives and friends without expecting their gratitude. Thus, Prakriti, from the beginning, does things at will for Purusha, even until liberation, and Purusha never repays its favor. Therefore, it is said that its actions are useless to another. An outsider asks: After I truly and completely see Prakriti, then I can attain liberation, is it a vague or approximate vision? The verse answers: 'The Supreme Being moistens Prakriti.'
我計更無物 我今已被見 因此藏不現
太極濡自性我計更無物者。如世間中見一人有女大勝德。複次見第二女其德最勝。即作計言。是女最勝無更及者。自性亦如是。二十四義中無有一物如其柔軟。云何知如此。不能忍受他見故。外曰。是義不然。人我獨存。不由見自性故如執自在因師說。
我癡無自性 自安樂苦中 自在天使去 天上及地獄
因此執故若我見自性。自性不得離。故自性柔軟不得成。複次執自然因師說。見自性得解脫。是義不然。解脫自然得故。如前偈說。
能令鵝白色 作鸚鵡青色 是因能生我 造孔雀斑色
如是一切世間。自然為因。是故自然解脫不由自性。復有師說。若見自性得解脫。是事不然由人我解脫故。如偈中說。
四皮陀歌贊 已有當有人 死活等自在 行遍不重行
是故解脫不由見自性。答曰。汝言自在天為因。是義不然。云何如此。以無德故。自在天無有三德。世間有三德。因果不相似。是故自在不為因。唯有自性有三德。世間有三德故。知自效能為因。是故人我亦不為因。無有三德故。自然為世間因是義不然。非證比量境界故。證量者。見先作因。然後得果。以知者由此證見比度去來亦知如此若。汝說由聖言故
【現代漢語翻譯】 現代漢語譯本 我思量再沒有什麼東西，我現在已經被看見，因此隱藏也無法顯現。
太極的濡潤來自自性，我思量再沒有什麼東西。就像世間中看見一個人，他的女兒非常優秀美好。又看見第二個女兒，她的德行最為殊勝。就盤算說，這個女兒最優秀，沒有誰能比得上。自性也是這樣，在二十四義中沒有一樣東西像它那樣柔軟。怎麼知道是這樣呢？因為它不能忍受被其他東西看見的緣故。外道說：『這個道理不對。人我和自我是單獨存在的，不是因為看見自性的緣故。』就像執持自在天（Ishvara，印度教中的主神）為因的師父所說。
我愚癡沒有自性，在自安樂的痛苦之中，自在天（Ishvara）使者離去，天上和地獄也是如此。
因為這種執著，如果我看見自性，自性就不能離開我。所以自性的柔軟就不能成立。再次，執持自然為因的師父說，看見自性就能得到解脫。這個道理不對，解脫是自然而然得到的緣故。就像前面的偈頌所說：
能讓鵝變成白色，能讓鸚鵡變成青色，這個因能生出我，能造出孔雀的斑斕色彩。
像這樣，一切世間，都是以自然為因。因此自然解脫不是由自性造成的。還有師父說，如果看見自性就能得到解脫，這件事不對，因為是由人我解脫的緣故。就像偈頌中所說：
《四吠陀》（Four Vedas，印度教的根本經典）的歌頌，已經有了，將來還會有，生死等等都是自在的，走遍各處不會重複再走。
因此，解脫不是因為看見自性。回答說：『你說自在天是（世間萬物的）因，這個道理不對。』為什麼這樣說呢？因為自在天沒有德行。自在天沒有三種德行，而世間有三種德行，因和果不相似。所以自在天不是（萬物的）因，只有自性有三種德行，世間也有三種德行，所以知道自效能夠成為（萬物的）因。因此，人我也不能成為（萬物的）因，因為它沒有三種德行。自然是世間的因，這個道理不對，因為它不是證量（pramana，有效的認知手段）和比量（anumana，推理）的境界。證量是，看見先有因，然後才有果。通過知者由此證見，比度過去未來，也知道是這樣。如果，你說因為聖言的緣故。
【English Translation】 English version I contemplate that there is nothing more. I am already seen now, therefore hiding cannot manifest.
The moistening of the Supreme Reality comes from the Self-nature. I contemplate that there is nothing more. It is like seeing a person in the world whose daughter is very excellent and beautiful. And then seeing a second daughter whose virtue is the most superior. One then calculates and says, 'This daughter is the most excellent, and no one can compare to her.' The Self-nature is also like this. Among the twenty-four principles (tattvas), there is nothing as soft as it. How do we know this? Because it cannot tolerate being seen by other things. An outsider says, 'This reasoning is incorrect. The Self and the Ego exist independently, not because of seeing the Self-nature.' This is like what the teacher who holds Ishvara (the Lord) as the cause says.
I am ignorant and without Self-nature, in the midst of self-pleasing suffering. The messenger of Ishvara departs, and so do the heavens and hells.
Because of this attachment, if I see the Self-nature, the Self-nature cannot leave me. Therefore, the softness of the Self-nature cannot be established. Again, the teacher who holds Nature as the cause says that seeing the Self-nature leads to liberation. This reasoning is incorrect because liberation is attained naturally. As the previous verse says:
That which can make a goose white, can make a parrot green, this cause can give rise to me, can create the colorful patterns of a peacock.
Like this, all the world takes Nature as its cause. Therefore, natural liberation is not caused by the Self-nature. There is also a teacher who says that if one sees the Self-nature, one attains liberation. This is not correct because it is due to the liberation of the Self and the Ego. As the verse says:
The praises of the Four Vedas (the fundamental scriptures of Hinduism) have already existed, and will exist in the future. Birth, death, and so on are all independent. Walking everywhere, one will not repeat the same path.
Therefore, liberation is not because of seeing the Self-nature. The answer is: 'You say that Ishvara is the cause (of all things), but this reasoning is incorrect.' Why is this so? Because Ishvara has no virtues. Ishvara does not have the three virtues, while the world has the three virtues. The cause and effect are not similar. Therefore, Ishvara is not the cause (of all things). Only the Self-nature has the three virtues, and the world also has the three virtues, so we know that the Self-nature can be the cause (of all things). Therefore, the Self and the Ego cannot be the cause (of all things) because they do not have the three virtues. Nature is the cause of the world, but this reasoning is incorrect because it is not within the realm of valid cognition (pramana) and inference (anumana). Valid cognition is seeing that there is a cause first, and then there is an effect. Through the knower seeing this and inferring the past and future, one also knows that it is like this. If you say it is because of the holy words.'
是故得知。是義不然。顛倒說故。是故不成聖。外曰。又有諸說。謂時節為因。如偈所言。
時節熟眾生 及滅減眾生 世眠時節覺 誰能欺時節
一切諸事皆由時節。是故不關見自性得解脫。答曰。時節因不然。三攝中無故。自性變異我攝諸法皆盡離三無別法。此中時節不被攝故知時節無。此變異體說名時節。過去變異名過去時。現在未來亦復如是。故知時節者。是變異別名。以是義故自性為正因。若人得如此正智。是時即得正遍見自性。自性即隱離。以自性離故。故我得解脫。故說太極軟自性我計更無物。外曰。自性若被見。云何得離。答曰。我今已被見。因此藏不現。譬如貴家女其性最為善。有人卒來見。是女即羞隱。自性亦如是。若我正遍見。即離便藏隱。唯我獨自存。外曰。世間及聰明同說此言。人縛人解人輪轉生死。此言實不實。答曰。此言不實。云何知。如偈所說。
人無縛無脫 無輪轉生死 輪轉及繫縛 解脫唯自性
人無縛無脫者。人我不被縛。云何如此。無三德故以。遍滿故無變異故。無有事故。繫縛者。由有三德。人我無三德。故無自性縛。以遍滿者。縛義有彼此。在此不出彼。是故名為縛。人我無彼此。是故無有縛。無變異者。從覺乃至大。此變異屬自性
【現代漢語翻譯】 現代漢語譯本：因此可以得知，這種說法是不對的，因為這是顛倒的說法，所以不能成就聖果。外道說：『還有其他的說法，認為時節是（萬物的）原因。』正如偈頌所說： 『時節成熟眾生，也滅減眾生，世人沉睡時節覺醒，誰能欺騙時節？』 一切諸事都由時節決定，所以與見到自性而獲得解脫無關。』回答說：『時節作為原因是不成立的，因為在三攝中沒有包含時節。自性的變異，我所攝取的諸法，都完全脫離了三（德），沒有其他的法。』這裡時節沒有被攝取，所以知道時節不是（根本原因）。這種變異的本體被稱為時節。過去的變異稱為過去時，現在和未來也是這樣。所以知道時節只是變異的別名。因為這個原因，自性才是真正的（根本）原因。如果有人獲得如此正確的智慧，那時就能真正普遍地見到自性，自性就會隱退離開。因為自性離開了，所以我才能獲得解脫。所以說太極柔軟的自性，我認為再沒有其他東西了。』外道說：『如果自性被看見，怎麼能離開呢？』回答說：『我現在已經被看見，因此（自性）藏起來不顯現。』譬如貴族人家的女兒，她的品性最為善良，有人突然看見她，這個女子就會感到羞愧而躲藏起來。自性也是這樣，如果我真正普遍地看見了（自性），它就會離開而藏匿起來，只有我獨自存在。』外道說：『世俗之人以及聰明人都這樣說，人被束縛，人被解脫，人在輪迴中生死。這種說法是真實的還是不真實的？』回答說：『這種說法是不真實的。』怎麼知道呢？正如偈頌所說： 『人沒有束縛，沒有解脫，沒有輪迴生死，輪迴、繫縛和解脫，都只是自性（的作用）。』 人沒有束縛，沒有解脫，意思是人我沒有被束縛。為什麼這樣說呢？因為沒有三德的緣故。因為遍滿的緣故，沒有變異的緣故，沒有事故的緣故。繫縛，是因為有三德。人我沒有三德，所以沒有自性的束縛。因為遍滿，束縛的含義是有彼此，在這裡不能出現在那裡，所以稱為束縛。人我沒有彼此，所以沒有束縛。沒有變異，從覺到大，這種變異屬於自性。
【English Translation】 English version: Therefore, it can be known that this view is incorrect because it is a reversed statement, and thus cannot achieve sainthood. The outsider says, 'There are other views that consider time as the cause, as the verse says: 'Time ripens beings, and also diminishes beings. When the world sleeps, time awakens. Who can deceive time?' 'All things are determined by time, so it has nothing to do with seeing one's own nature to attain liberation.' The answer is, 'Time as a cause is not established because it is not included in the Three Compendiums (Tri-samgraha). The variations of self-nature, the dharmas taken by 'I', are completely separated from the three (gunas), and there is no other dharma.' Here, time is not included, so it is known that time is not the (fundamental) cause. This entity of variation is called time. The past variation is called past time, and the present and future are also the same. So it is known that time is just another name for variation. For this reason, self-nature is the true (fundamental) cause. If a person obtains such correct wisdom, then they can truly and universally see self-nature, and self-nature will retreat and leave. Because self-nature leaves, I can attain liberation. Therefore, it is said that the supreme soft self-nature, I think there is nothing else.' The outsider says, 'If self-nature is seen, how can it leave?' The answer is, 'I have already been seen, therefore (self-nature) hides and does not appear.' For example, a daughter of a noble family, whose character is the most virtuous, if someone suddenly sees her, this girl will feel ashamed and hide. Self-nature is also like this. If I truly and universally see (self-nature), it will leave and hide, and only I will exist alone.' The outsider says, 'Worldly people and intelligent people all say this, people are bound, people are liberated, people transmigrate in samsara. Is this statement true or false?' The answer is, 'This statement is not true.' How do you know? As the verse says: 'People have no bondage, no liberation, no transmigration in samsara. Transmigration, bondage, and liberation are only (the function) of self-nature.' People have no bondage, no liberation, meaning the 'I' is not bound. Why is this so? Because there are no three gunas. Because of being all-pervading, because of having no variation, because of having no accidents. Bondage is because there are three gunas. The 'I' has no three gunas, so there is no bondage of self-nature. Because of being all-pervading, the meaning of bondage is having 'this' and 'that', being here and not being there, so it is called bondage. The 'I' has no 'this' and 'that', so there is no bondage. Having no variation, from awakening to greatness, this variation belongs to self-nature.
不屬我。是故人我無變異縛。無有事者。我非作者故。故不能作事。施等諸事。皆屬自性故。我非施縛。若非被縛。是故非被脫義得自然脫。無輪轉生死者。遍滿一切處。云何得輪轉。行所未曾至。是乃名輪轉。我無處不遍故無輪轉義。若人不知此實義。得說我被縛及輪轉。外曰。若爾誰被縛及輪轉。答曰。輪轉及繫縛。解脫唯自性。自性由自性。變異及施等能自縛身。是五唯細身與十三具相應。為三縛所繫。輪轉三世間生。若得正遍智生能解三縛舍離輪轉則便解脫。故說三世間依效能造作事。若汝說人被縛世間解脫生死。是義不然。複次偈言。
如是真實義 數習無餘故 無我及我所 無倒凈獨智
如是真實義者。如前已說二十五義。數習無餘故者。於六行中數數修習故。無餘者。修習究竟故。智慧得生。因此智慧無執我執我所執。此三執及五疑。並得滅盡。一切事及身。皆自性所作。非無非我非我所。悉屬自性故。因此修智慧得生清凈獨存。因此智我得解脫。外曰。我由此智何所作。以偈答曰。
由智不更生 我意竟舍事 人我見自性 如靜住觀舞
由智不更生者。由此實智故自性不更生覺慢五唯等。如偈所言。
如谷有水土 無糠不生芽 智力制伏故 性不生亦爾
【現代漢語翻譯】 現代漢語譯本 不屬於我（Purusha）。因此，人我和合沒有變異的束縛。沒有能動者，因為我不是作者。因此，我不能做事。佈施等等諸事，都屬於自性（Prakriti），因此我不是佈施的束縛。如果不是被束縛，因此不是被解脫，自然就得到解脫。沒有輪迴生死者，遍滿一切處，怎麼會輪迴？去到未曾去過的地方，才叫做輪迴。我無處不遍在，因此沒有輪迴的意義。如果有人不知道這個真實的意義，才會說我被束縛以及輪迴。外道說：如果這樣，是誰被束縛以及輪迴？回答說：輪迴以及繫縛，解脫唯有自性。自性由自性，變異以及佈施等等能夠自己束縛自身。這是五唯細身與十三種工具相應，被三種束縛所繫縛，在三世間輪迴。如果得到正確的遍智，就能解開三種束縛，舍離輪迴，那麼就解脫了。所以說三世間依靠自效能夠造作事情。如果你們說人被束縛，世間解脫生死，這個道理是不對的。再次用偈頌說： 『像這樣真實的意義，因為無數次地修習沒有剩餘，沒有我以及我所，沒有顛倒的清凈獨智。』 像這樣真實的意義，就像前面已經說的二十五義。無數次地修習沒有剩餘，在六行中無數次地修習，沒有剩餘，修習到究竟，智慧就產生了。因為這個智慧，就沒有執著我，執著我所。這三種執著以及五種疑惑，都會滅盡。一切事以及身體，都是自性所作，不是無，不是我，不是我所，都屬於自性。因此修習智慧，就能產生清凈獨存的智慧。因為這個智慧，我就能得到解脫。外道說：我通過這個智慧能做什麼？用偈頌回答說： 『通過智慧不再生，我的意念最終捨棄了事情，人我看見自性，就像安靜地住著觀看舞蹈。』 通過智慧不再生，因為這個真實的智慧，自性不再產生覺、慢、五唯等等。就像偈頌所說： 『就像穀子有水土，沒有糠就不會生芽，因為智慧的力量制伏，自性不生也是這樣。』
【English Translation】 English version It does not belong to me (Purusha). Therefore, the union of Purusha and Prakriti is without the bondage of change. There is no agent, because I am not the doer. Therefore, I cannot do anything. Giving and other actions all belong to Prakriti, therefore I am not the bondage of giving. If not bound, then not liberated, one naturally attains liberation. There is no revolving in birth and death, being all-pervading, how can there be revolving? Going where one has never been is called revolving. I am everywhere, therefore there is no meaning of revolving. If one does not know this true meaning, they will say that I am bound and revolving. An outsider says: If so, who is bound and revolving? The answer is: Revolving and bondage, liberation belong only to Prakriti. Prakriti, by itself, through changes and giving, can bind itself. This is the subtle body of the five Tanmatras corresponding to the thirteen instruments, bound by the three bonds, revolving in the three worlds. If one attains correct and complete wisdom, one can untie the three bonds, abandon revolving, and then be liberated. Therefore, it is said that the three worlds rely on Prakriti to create things. If you say that a person is bound, and the world is liberated from birth and death, this reasoning is incorrect. Again, a verse says: 'Thus, the true meaning, because of countless practices without remainder, there is no 'I' and 'mine', no inverted pure solitary wisdom.' This true meaning, as previously stated, is the twenty-five principles. Countless practices without remainder, practicing countless times in the six aspects, without remainder, practicing to the end, wisdom arises. Because of this wisdom, there is no attachment to 'I' or 'mine'. These three attachments and five doubts will all be extinguished. All things and the body are made by Prakriti, not nothing, not 'I', not 'mine', all belong to Prakriti. Therefore, by practicing wisdom, one can generate pure solitary wisdom. Because of this wisdom, I can attain liberation. An outsider says: What can I do with this wisdom? Answer with a verse: 'Through wisdom, no more birth, my mind finally abandons things, the Purusha sees Prakriti, like quietly dwelling watching a dance.' Through wisdom, no more birth, because of this true wisdom, Prakriti no longer produces Buddhi (intellect), Ahamkara (ego), the five Tanmatras (subtle elements), etc. As the verse says: 'Just as grain has water and soil, without husk it will not sprout, because the power of wisdom subdues, Prakriti not arising is also like that.'
我意竟舍事者。為我作二種事已究竟。一者受用塵。二見自性。我中間故自性離一切事。如我見自性如靜住觀舞者。如觀伎人安坐直住。我亦如是。種種事中觀此自性。我終不動。如作是計。是其二縛一切人。后時亦能解脫一切人。外曰。智于自性我中何所作。以偈答曰。
我見已舍住 我被見離藏 自性我雖合 無用故不生
我見已舍住者。如世間人見諸伎女種種歌舞。作是計云我已見足直舍心住。伎女念云。我事已被見即隱離是處人我亦如是。見自性已直舍而住。自性亦如是。既被見已即舍離住。外曰。人我者遍滿。自性亦遍滿。是二相合恒有不可離。從此和合云何不更生身。答曰。自性我雖合無用故不生。汝說我與自性遍滿故恒合義實如是。若如此云何不更生。生用無有故。生用有二種。初令我與塵相應。后令我見自性差別。此兩用見究竟故不復更生。外曰。若如此是用則不定和合為因故。答曰。正遍知力故。由此智我見自性。熟厭離已見雖復和合亦不得生。譬如出債主與負債人。先為債相應。既還債已雖復和合不更相關。我與自性亦如是。外曰。若由智故得解脫。汝亦有智我亦有智。云何二人不俱解脫。以偈答曰。
由正遍知故 法等不成因 輪轉已直住 如輪身被成
【現代漢語翻譯】 現代漢語譯本： 我的意念最終捨棄諸事，是因為我已經完成了兩件事。第一是享受塵世，第二是見到自性（Sva-bhāva，本性）。我存在於兩者之間，因此自性脫離一切事物。正如我見到自性，如同靜止地觀看舞者，如同觀看藝人安靜端坐。我也是這樣，在種種事務中觀察這個自性，我始終不動。如果有人這樣認為，這就是束縛一切人的兩種束縛，但之後也能從中解脫。外道問：『智慧對於自性中的「我」有什麼作用？』我用偈頌回答：
『我見已舍住，我被見離藏，自性我雖合，無用故不生。』
『我見已舍住』，就像世間人觀看各種歌舞的伎女，心想我已經看夠了，就捨棄心念而安住。伎女心想：『我的表演已經被觀看了』，於是就隱退離開。我（ātman，真我）也是這樣，見到自性后就捨棄而安住。自性也是這樣，被我見到后就捨棄而離開。外道問：『人我和自性都是遍滿的，兩者結合恒常存在，不可分離，既然如此，為何不再產生新的身體？』回答說：『自性我雖合，無用故不生。』你說我和自性遍滿所以恒常結合，道理確實如此。如果這樣，為何不再產生新的身體？因為沒有產生的作用。產生的作用有兩種：一是使我和塵世相應，二是使我見到自性的差別。這兩種作用已經完成，所以不再產生新的身體。外道問：『如果這樣，這種作用是不定的，和合不是根本原因。』回答說：『因為有正遍知的力量。』由於這種智慧，我見到自性，充分厭離，即使再次結合也不會產生新的身體。譬如債主和欠債人，先前因為債務而相應，還清債務后，即使再次相遇也不再相關。我和自性也是這樣。外道問：『如果因為智慧而得到解脫，你也有智慧，我也有智慧，為何我們不能一起解脫？』我用偈頌回答：
『由正遍知故，法等不成因，輪轉已直住，如輪身被成。』
【English Translation】 English version: My intention is to ultimately abandon affairs because I have completed two things. The first is enjoying the dust (sensory world), and the second is seeing the Sva-bhāva (self-nature). I exist in between, therefore the self-nature is detached from all things. Just as I see the self-nature, like watching a dancer in stillness, like watching a performer sitting quietly. I am also like that, observing this self-nature in all kinds of affairs, and I remain unmoved. If someone thinks like this, these are the two bonds that bind all people, but later they can also be liberated from them. An outsider asks: 'What does wisdom do for the 'I' in self-nature?' I answer with a verse:
'Having seen, I abandon and abide; being seen, I am separated and hidden. Although the self-nature and I are combined, because there is no use, it does not arise.'
'Having seen, I abandon and abide' is like worldly people watching various singing and dancing performers, thinking that I have seen enough, so I abandon the thought and abide in stillness. The performer thinks: 'My performance has been seen,' so she retreats and leaves. The ātman (true self) is also like this, having seen the self-nature, it abandons and abides. The self-nature is also like this, having been seen, it abandons and leaves. An outsider asks: 'The person 'I' and the self-nature are both all-pervading, and the two are combined and always exist, inseparable. Since this is the case, why doesn't a new body arise again?' The answer is: 'Although the self-nature and I are combined, because there is no use, it does not arise.' You say that the 'I' and the self-nature are all-pervading, so they are always combined, and the principle is indeed like this. If so, why doesn't a new body arise again? Because there is no function of arising. There are two functions of arising: first, to make the 'I' correspond to the dust (sensory world), and second, to make the 'I' see the differences of the self-nature. These two functions have been completed, so a new body does not arise again. An outsider asks: 'If so, this function is uncertain, and combination is not the fundamental cause.' The answer is: 'Because of the power of perfect and complete knowledge.' Because of this wisdom, I see the self-nature, and having fully renounced it, even if I combine again, a new body will not arise. For example, a creditor and a debtor, previously they corresponded because of debt, but after the debt is repaid, even if they meet again, they are no longer related. The 'I' and the self-nature are also like this. An outsider asks: 'If liberation is obtained through wisdom, you also have wisdom, and I also have wisdom, why can't we both be liberated together?' I answer with a verse:
'Because of perfect and complete knowledge, dharma (teachings) and so on do not become causes. The wheel has already stopped turning and abides directly, like a wheel whose body has been made.'
由正遍知故法等不成因者。正者如實知二十五義。遍知者二十五義不多不少。由此智力。一法二非法三非智四離欲五非離欲六自在七不自在。此七被燒壞故不能作因。譬如種子。既被火燒不復生芽。如是七種為智慧得故不成𡇅。如是之人去來輪轉故。昔時由此法等宿世因得輪轉七處。今為智慧故。此因不能生依因。譬如傘無影亦隨無。如是宿因無故是身亦無。如是智人宿世速行因息故直住如輪被制。外曰。若人得智慧。何時得解脫。以偈答曰。
捨身時事顯 自性遠離時 決定及畢竟 二獨存得成
捨身時者。先所作法非法滅時。正舍此身時。內身有地大。還外地相應。乃至內空亦還空大。五根還五唯。乃至心根亦還五唯。事顯自性遠離時者。一切起生死事及解脫事。已滿足故。是故自性遠離我。是時中決定及畢竟二獨存得成。決定獨存者。由實知故。離醫方及諸道異執。畢竟者離四皮陀果。及不由智離欲果是。獨存者決定無二。畢竟者無復邊際。此二獨存二時中獨存。外曰。此正遍知何用。以偈答曰。
是智為我用 秘密大仙說 世間生住滅 此中得思量
是智為我用者。是智者二十五義正遍知。為我用者獨存解脫。秘密大仙說者秘密者。諸邪說義之所隱覆。不能得顯。離
【現代漢語翻譯】 現代漢語譯本： 由於正遍知（Sammasambuddha，如實、全面地瞭解一切事物）的緣故，法等不能成為原因。正，是指如實地瞭解二十五義（二十五種真實存在的要素）。遍知，是指對二十五義不多不少地完全瞭解。憑藉這種智慧的力量，一法（Prakriti，自性），二非法（Vikriti，變異），三非智（無明），四離欲（Vairagya，無慾），五非離欲（有欲），六自在（Aisvarya，能力），七不自在（Anaisvarya，無能）。這七種因為被燒燬的緣故，不能作為原因。譬如種子，已經被火燒燬，不再能生出新芽。像這樣，這七種爲了獲得智慧的緣故，不能成為障礙。像這樣的人，不再有過去和未來的輪轉。過去因為這些法等宿世的原因，導致在七處輪轉。現在爲了獲得智慧的緣故，這些原因不能產生依賴的原因。譬如傘沒有影子，影子也隨之消失。像這樣，過去的因已經消失，這個身體也就不存在了。像這樣有智慧的人，過去世快速行動的原因已經停止，所以能夠正直地安住，就像車輪被制動一樣。外道說：『如果人獲得了智慧，什麼時候才能獲得解脫？』用偈頌回答說： 『捨身之時事顯現，自性遠離之時；決定及畢竟，二者獨存方得成就。』 捨身之時，是指先前所作的法和非法滅盡之時，真正捨棄這個身體之時。內在身體的地大，迴歸到外在相應的地大；乃至內在的空大，也迴歸到外在的空大。五根迴歸到五唯（五種感覺的本源），乃至心根也迴歸到五唯。事顯現自性遠離之時，是指一切生死的事件以及解脫的事件，都已經圓滿完成。因此，自性遠離了我。在這個時候，決定和畢竟二者獨存才能成就。決定獨存，是因為如實地瞭解真理的緣故，遠離了醫方以及各種不同道路的執著。畢竟，是遠離了四皮陀果（四種吠陀的果報），以及不由智慧而獲得的離欲果。獨存，是指絕對沒有第二個存在。畢竟，是指沒有邊際。這二者獨存在這兩個時間中獨存。外道說：『這種正遍知有什麼用處？』用偈頌回答說： 『這種智慧為我所用，秘密大仙所說；世間的生住滅，都在其中得以思量。』 這種智慧為我所用，是指智慧者對二十五義有正確的、全面的瞭解。為我所用，是指獨存的解脫。秘密大仙所說，秘密是指各種邪說所隱藏的意義，不能顯現，遠離。
【English Translation】 English version: Because of perfect and complete knowledge (Sammasambuddha, truly and fully understanding all things), dharma (law, principle) and the like cannot become causes. 'Perfect' means truly knowing the twenty-five principles (twenty-five real elements). 'Complete knowledge' means fully understanding the twenty-five principles, neither more nor less. By the power of this wisdom, one, Prakriti (nature), two, Vikriti (modifications), three, ignorance, four, Vairagya (detachment), five, non-detachment (attachment), six, Aisvarya (power), seven, Anaisvarya (powerlessness). These seven, because they are burned away, cannot act as causes. For example, a seed, once burned by fire, can no longer sprout. Likewise, these seven, for the sake of attaining wisdom, cannot become obstacles. Such a person no longer has the cycle of past and future. In the past, because of these dharma and other past-life causes, they revolved in seven places. Now, for the sake of attaining wisdom, these causes cannot produce dependent causes. For example, a parasol has no shadow, and the shadow disappears with it. Likewise, the past causes have disappeared, and this body no longer exists. Such a wise person, the causes of rapid action in past lives have ceased, so they can stand upright, like a wheel that has been braked. Outsiders say, 'If a person attains wisdom, when will they attain liberation?' Answered with a verse: 'At the time of abandoning the body, things become manifest, at the time of separation from nature; determination and absoluteness, the two exist alone and are accomplished.' The time of abandoning the body refers to the time when the dharma and non-dharma previously created are extinguished, the time of truly abandoning this body. The earth element within the body returns to the corresponding earth element outside; even the space element within returns to the space element outside. The five senses return to the five tanmatras (the source of the five senses), and even the mind-sense returns to the five tanmatras. The time when things become manifest and nature is separated refers to the time when all events of birth and death, as well as events of liberation, have been fully accomplished. Therefore, nature is separated from the self. At this time, determination and absoluteness, the two exist alone and can be accomplished. Determination existing alone is because of truly understanding the truth, being free from attachment to medical prescriptions and various different paths. Absoluteness is being free from the fruits of the four Vedas, and the fruit of detachment obtained without wisdom. Existing alone means there is absolutely no second existence. Absoluteness means there are no boundaries. These two exist alone in these two times. Outsiders say, 'What is the use of this perfect and complete knowledge?' Answered with a verse: 'This wisdom is used by me, spoken by the secret great sage; the birth, dwelling, and destruction of the world, can all be contemplated within this.' This wisdom is used by me refers to the wise person having correct and complete knowledge of the twenty-five principles. Used by me refers to the liberation of existing alone. Spoken by the secret great sage, 'secret' refers to the meaning hidden by various heretical views, unable to be revealed, far away.
正師不可得故。秘密應施五德婆羅門不施餘人故名秘密。五德者。一生地好。二姓族好。三行好。四有能。五欲得。具此智慧乃堪施法。余則不與。故稱秘密。大仙說者。迦毗羅仙人如次第所說。外曰。此智中何所思量。答曰。世間生住滅。此中得思量。世間初梵及后住。此中生住滅。生者從自性生覺。乃至生五大。住者由細身諸有所薰習輪轉三世間中。滅者由八成永得獨存。此三義智中顯現故。離三無餘義故。故究竟智。外曰。此智從何而得。以偈答曰。
是智勝吉祥 牟尼依悲說 先為阿修利 次與般尸訶
是智勝吉祥者。此智昔四皮陀未出時初得成就。由此智四皮陀及諸道。后得成故。故說一切最勝。三種苦及二十四本苦並三縛。由此智故我得遠離獨存解脫。故說此智最吉祥。牟尼依悲說者。誰初得此智。謂迦毗羅大仙人。如前說。迦毗羅仙人初出有四德。一法二智三離欲四自在。得此智已依大悲說。護持此智為欲度他。由慈悲故先為阿修利說。是阿修利仙人。次為般尸訶說。是般尸訶廣說此論。有六十千偈。迦毗羅仙人為阿修利略說如此。最初唯闇生此暗中有智田。智田即是人有人未有智故稱為田。次迴轉變異。此第一轉生。乃至解脫。阿修利仙人為般尸訶略說亦如是。是般尸訶廣說此智有
【現代漢語翻譯】 現代漢語譯本：因為真正的導師難以獲得，所以這個秘密應該傳授給具備五種美德的婆羅門，而不應該傳授給其他人，因此稱為『秘密』。五德是指：一、出身好；二、姓氏好；三、行為好；四、有能力；五、渴望獲得。具備這些智慧的人才堪施法，否則不傳授，所以稱為『秘密』。『大仙說者』，指的是迦毗羅仙人（Kapila）按照次第所說。有人問：『這個智慧中思量的是什麼？』回答說：『世間的生、住、滅，都可以在這個智慧中思量。』世間的初始（梵，Brahma）以及後來的住世，都包含在這個生、住、滅之中。生，是從自性（Prakriti）產生覺（Buddhi），乃至產生五大（Pancha Mahabhuta）。住，是由細身（Sukshma Sharira）所薰習的諸有所，在三世間中輪轉。滅，是由八成（Ashta Siddhi）而永遠獲得獨存（Kaivalya）。這三種意義在這個智慧中顯現，因為離開了這三種意義就沒有剩餘的意義，所以是究竟的智慧。有人問：『這個智慧從何而來？』用偈頌回答說： 『是智勝吉祥，牟尼依悲說，先為阿修利，次與般尸訶。』 『是智勝吉祥者』，這個智慧在昔日四吠陀（Four Vedas）未出現時，最初獲得成就。因為有了這個智慧，四吠陀以及諸道，後來才得以成就，所以說一切中最殊勝。三種苦（三苦，Dukkha）以及二十四本苦（二十四諦，Tattva）並三種束縛（三縛，Bandha），因為有了這個智慧，我才得以遠離，獲得獨存解脫。所以說這個智慧最吉祥。『牟尼依悲說者』，誰最初獲得這個智慧？是迦毗羅大仙人，如前所說。迦毗羅仙人最初出現時有四種美德：一、法（Dharma）；二、智（Jnana）；三、離欲（Vairagya）；四、自在（Aishvarya）。獲得這個智慧后，依大悲心宣說，護持這個智慧，爲了度化他人。由於慈悲的緣故，先為阿修利（Asuri）說。這位阿修利仙人，其次為般尸訶（Panchashikha）說。這位般尸訶廣泛地宣說這個理論，有六十千偈。迦毗羅仙人為阿修利略說如此。最初唯有黑暗產生，這黑暗中有智田（智田，Kshetra），智田就是人，因為人還沒有智慧，所以稱為田。次迴轉變異，這是第一轉生，乃至解脫。阿修利仙人為般尸訶略說也是如此。這位般尸訶廣泛地宣說這個智慧有……
【English Translation】 English version: Because a true teacher is difficult to obtain, this secret should be imparted to a Brahmin possessing five virtues, and not to others; therefore it is called 'secret'. The five virtues are: 1. Good birth; 2. Good lineage; 3. Good conduct; 4. Capability; 5. Desire to obtain. Only those with these wisdoms are worthy to receive the Dharma; otherwise, it is not imparted, hence it is called 'secret'. 'The Great Sage said' refers to what Kapila (Kapila - a sage) said in order. Someone asked: 'What is contemplated in this wisdom?' The answer is: 'The arising, abiding, and ceasing of the world can all be contemplated in this wisdom.' The beginning of the world (Brahma - the creator) and its subsequent existence are all contained within this arising, abiding, and ceasing. Arising is the generation of awareness (Buddhi) from Prakriti (Prakriti - primordial substance), and even the generation of the five great elements (Pancha Mahabhuta - the five basic elements). Abiding is the revolving of all that is conditioned by the subtle body (Sukshma Sharira - subtle body) within the three realms. Ceasing is the eternal attainment of aloneness (Kaivalya - liberation) through the eight attainments (Ashta Siddhi - eight supernatural powers). These three meanings are manifested in this wisdom, and because there is no remaining meaning apart from these three, it is ultimate wisdom. Someone asked: 'From where does this wisdom come?' The answer is given in verse: 'This wisdom is supremely auspicious, spoken by the Muni out of compassion, first to Asuri, then to Panchashikha.' 'This wisdom is supremely auspicious' means that this wisdom was first attained before the four Vedas (Four Vedas - the primary scriptures of Hinduism) appeared. Because the four Vedas and all paths were later accomplished through this wisdom, it is said to be the most supreme of all. The three sufferings (Dukkha - suffering) and the twenty-four fundamental principles (Tattva - the twenty-four elements of reality) and the three bonds (Bandha - bondage) are all things that I was able to distance myself from and attain solitary liberation through this wisdom. Therefore, it is said that this wisdom is most auspicious. 'Spoken by the Muni out of compassion' refers to who first attained this wisdom? It was the great sage Kapila, as mentioned before. When Kapila first appeared, he had four virtues: 1. Dharma (Dharma - righteousness); 2. Jnana (Jnana - knowledge); 3. Vairagya (Vairagya - detachment); 4. Aishvarya (Aishvarya - sovereignty). After attaining this wisdom, he spoke it out of great compassion, protecting this wisdom in order to liberate others. Out of compassion, he first spoke it to Asuri (Asuri - a sage). This sage Asuri then spoke it to Panchashikha (Panchashikha - a sage). This Panchashikha extensively expounded this theory, with sixty thousand verses. Kapila briefly spoke it to Asuri in this way. In the beginning, only darkness arose, and in this darkness there was a field of wisdom (Kshetra - field), which is man, because man did not yet have wisdom, so it is called a field. Next, there was transformation and change, this is the first transformation, leading to liberation. Asuri also briefly spoke it to Panchashikha in this way. This Panchashikha extensively expounded this wisdom with...
六十千偈。次第乃至婆羅門姓拘式名自在黑。抄集出七十偈。故說偈言。
弟子次第來 傳受大師智 自在黑略說 已知實義本
弟子次第來傳受大師智者。是智者從迦毗羅來至阿修利。阿修利傳與般尸訶。般尸訶傳與褐伽。褐伽傳與優樓佉。優樓佉與跋婆利。跋婆利自在黑。如是次第自在黑得此智。見大論難可受持。故略抄七十偈。如前說。三苦所逼故欲知滅苦因等。故說自在黑略說已知實義本。此中有聰明人。說偈言。
此七十偈論 攝六萬義盡 此中說緣生 乃至五十義
彼義者不出此義。如前偈說。
生因覺為體 疑無能成喜 思量德不平 覺生五十分
復有十義。如偈所說。
有一意用義 五義已獨存 會離人我多 身住是十義
有義者。因中有果義。一義者。自性一隨多人用迴轉。意用者。令我與諸塵相應后令見中間。五義者。有五道理立自性。有五道理立人我。如前說。獨存者由正遍知定極獨存。和合及離者。遍滿故和合。事顯故相離。人我多者。生死不同故。此義如前說。身住者。由細身乃至未生智。此十義與五十義合。是六萬偈所說。是故七十論與六萬義等。外曰。大論與七十有何異。答曰。昔時聖傳及破他執彼有此無。是異
【現代漢語翻譯】 現代漢語譯本： 六十千頌（Liùshí qiān sòng，六萬首偈頌）。次第相傳，乃至婆羅門（Póluómén，Brahmin）姓拘式（Jūshì，Kaushika），名自在黑（Zìzài hēi，Ishvarakrishna）。抄集出七十頌。故說偈言：
『弟子次第來，傳授大師智；自在黑略說，已知實義本。』
弟子次第來傳授大師智者。是智者從迦毗羅（Jiāpíluó，Kapila）來至阿修利（Āxiūlì，Asuri）。阿修利傳與般尸訶（Bānshīhē，Panchashikha）。般尸訶傳與褐伽（Hèqié，Vadhaganya）。褐伽傳與優樓佉（Yōulóuqie，Ulukha）。優樓佉與跋婆利（Bá pó lì，Vrihaspati）。跋婆利傳與自在黑。如是次第自在黑得此智。見大論難可受持，故略抄七十頌，如前說。三苦（sān kǔ，three sufferings）所逼，故欲知滅苦因等。故說自在黑略說已知實義本。此中有聰明人，說偈言：
『此七十頌論，攝六萬義盡；此中說緣生，乃至五十義。』
彼義者不出此義。如前偈說：
『生因覺為體，疑無能成喜；思量德不平，覺生五十分。』
復有十義。如偈所說：
『有一意用義，五義已獨存；會離人我多，身住是十義。』
有義者，因中有果義。一義者，自性（zìxìng，Prakriti）一隨多人用迴轉。意用者，令我（wǒ，Purusha）與諸塵（zhū chén，subtle elements）相應后令見中間。五義者，有五道理立自性，有五道理立人我，如前說。獨存者，由正遍知（zhèng biàn zhī，right knowledge）定極獨存。和合及離者，遍滿故和合，事顯故相離。人我多者，生死不同故。此義如前說。身住者，由細身（xì shēn，subtle body）乃至未生智。此十義與五十義合，是六萬頌所說。是故七十論與六萬義等。外曰：大論與七十有何異？答曰：昔時聖傳及破他執彼有此無，是異。
English version: Sixty thousand verses (Liùshí qiān sòng). Passed down in order, to the Brahmin (Póluómén) named Kaushika (Jūshì), named Ishvarakrishna (Zìzài hēi). Extracted and compiled seventy verses. Therefore, it is said in verse:
'Disciples came in order, transmitting the wisdom of the great master; Ishvarakrishna briefly explained, having already known the essence of the true meaning.'
The disciples came in order to transmit the wisdom of the great master. This wise man came from Kapila (Jiāpíluó) to Asuri (Āxiūlì). Asuri transmitted it to Panchashikha (Bānshīhē). Panchashikha transmitted it to Vadhaganya (Hèqié). Vadhaganya transmitted it to Ulukha (Yōulóuqie). Ulukha transmitted it to Vrihaspati (Bá pó lì). Vrihaspati transmitted it to Ishvarakrishna. In this order, Ishvarakrishna obtained this wisdom. Seeing that the great treatise was difficult to uphold, he briefly extracted seventy verses, as previously mentioned. Oppressed by the three sufferings (sān kǔ), he desired to know the cause of the cessation of suffering, etc. Therefore, it is said that Ishvarakrishna briefly explained, having already known the essence of the true meaning. Among them, there was a wise man who said in verse:
'This treatise of seventy verses, encompasses the entirety of sixty thousand meanings; within it, the arising of conditions is explained, up to fifty meanings.'
Those meanings do not go beyond these meanings. As the previous verse said:
'The cause of arising takes awareness as its essence; doubt cannot bring about joy; contemplating the unevenness of virtues, awareness gives rise to fifty parts.'
There are also ten meanings. As the verse says:
'There is the meaning of one intention and use; the five meanings already exist independently; union and separation, the multiplicity of Purusha (wǒ); the body dwells in these ten meanings.'
The meaning of 'having' is that the effect is present in the cause. The meaning of 'one' is that Prakriti (zìxìng) is one, revolving according to the use of many. The meaning of 'intention and use' is to cause Purusha to correspond with the subtle elements (zhū chén), and then to allow seeing the intermediate. The meaning of 'five' is that there are five principles establishing Prakriti, and five principles establishing Purusha, as previously mentioned. The meaning of 'existing independently' is that it exists independently due to right knowledge (zhèng biàn zhī) being definite and ultimate. The meaning of 'union and separation' is that it unites because it is all-pervading, and separates because things become manifest. The meaning of 'multiplicity of Purusha' is that birth and death are different. This meaning is as previously mentioned. The meaning of 'body dwells' is that it dwells from the subtle body (xì shēn) until wisdom has not yet arisen. These ten meanings combined with the fifty meanings are what the sixty thousand verses speak of. Therefore, the seventy verses are equal to the sixty thousand meanings. An outsider asks: What is the difference between the great treatise and the seventy verses? The answer is: The former has the sacred tradition of the past and refutes the views of others, which the latter does not have; this is the difference.
【English Translation】 Sixty thousand verses. Passed down in order, to the Brahmin named Kaushika, named Ishvarakrishna. Extracted and compiled seventy verses. Therefore, it is said in verse:
'Disciples came in order, transmitting the wisdom of the great master; Ishvarakrishna briefly explained, having already known the essence of the true meaning.'
The disciples came in order to transmit the wisdom of the great master. This wise man came from Kapila to Asuri. Asuri transmitted it to Panchashikha. Panchashikha transmitted it to Vadhaganya. Vadhaganya transmitted it to Ulukha. Ulukha transmitted it to Vrihaspati. Vrihaspati transmitted it to Ishvarakrishna. In this order, Ishvarakrishna obtained this wisdom. Seeing that the great treatise was difficult to uphold, he briefly extracted seventy verses, as previously mentioned. Oppressed by the three sufferings, he desired to know the cause of the cessation of suffering, etc. Therefore, it is said that Ishvarakrishna briefly explained, having already known the essence of the true meaning. Among them, there was a wise man who said in verse:
'This treatise of seventy verses, encompasses the entirety of sixty thousand meanings; within it, the arising of conditions is explained, up to fifty meanings.'
Those meanings do not go beyond these meanings. As the previous verse said:
'The cause of arising takes awareness as its essence; doubt cannot bring about joy; contemplating the unevenness of virtues, awareness gives rise to fifty parts.'
There are also ten meanings. As the verse says:
'There is the meaning of one intention and use; the five meanings already exist independently; union and separation, the multiplicity of Purusha; the body dwells in these ten meanings.'
The meaning of 'having' is that the effect is present in the cause. The meaning of 'one' is that Prakriti is one, revolving according to the use of many. The meaning of 'intention and use' is to cause Purusha to correspond with the subtle elements, and then to allow seeing the intermediate. The meaning of 'five' is that there are five principles establishing Prakriti, and five principles establishing Purusha, as previously mentioned. The meaning of 'existing independently' is that it exists independently due to right knowledge being definite and ultimate. The meaning of 'union and separation' is that it unites because it is all-pervading, and separates because things become manifest. The meaning of 'multiplicity of Purusha' is that birth and death are different. This meaning is as previously mentioned. The meaning of 'body dwells' is that it dwells from the subtle body until wisdom has not yet arisen. These ten meanings combined with the fifty meanings are what the sixty thousand verses speak of. Therefore, the seventy verses are equal to the sixty thousand meanings. An outsider asks: What is the difference between the great treatise and the seventy verses? The answer is: The former has the sacred tradition of the past and refutes the views of others, which the latter does not have; this is the difference.
義如是。論義已究竟。
金七十論卷下
【現代漢語翻譯】 現代漢語譯本：意義就是這樣。關於意義的討論已經結束。
《金七十論》卷下
【English Translation】 English version: The meaning is thus. The discussion of meaning is complete.
The Golden Seventy Treatise, Volume 2