T85n2764B_大涅槃經義記卷第四

大正藏第 85 冊 No. 2764B 大涅槃經義記卷第四

No. 2764B [cf. No. 375]

大涅槃經義記卷第四

性若三世攝是無常也。第四從若斷善根有佛性者已下。執定有定無為問。從為眾生故有四種答已下。先明昔日四答所以明者。一為明由昔顯今。二為明今異於昔也。從如來十力無畏已下。訖六少見名分別答。此將答第一問。先舉緣正於前。如汝先問者。此稱第一問而答。答意斷善根人實當有彼如來後身二種佛性。但現在邪見隔障因緣是以無也。如來佛性非過去已下。答第三問明正因是常非三世也。後身佛性現在未來已下。答第二問。就中恒兼答第三問。向所以在前。答第三問者為明正因非三世。後身二世九住以前三世增一明義故也。後身二世者。取初能見之心以為現在。自後見心束作諦。未來未得菩提時。佛性因故三世攝者。初住以前有漏位中。是不善五陰佛性因故三世所攝果則不爾。有三世非三世者。初地以上訖於十地。此善五陰。是不善五陰果體無常故三世所攝。佛果五陰是善五陰。果體常住故非三世攝。十地已下訖於六住明佛因故。過去現在未來果亦如是者義亦同然。五住至初住□□□□□□□故。過去現在未來果亦如是耳。以義同前故□□□

【現代漢語翻譯】現代漢語譯本性若被三世所包含，就是無常的。第四部分從『如果斷了善根的人有佛性』開始，是執著于『定有』或『定無』的提問。從『爲了眾生的緣故有四種』回答開始，首先闡明過去四種回答的原因。闡明的原因：一是通過過去來顯示現在，二是闡明現在不同於過去。從『如來的十力（Tathāgata-balas，如來所具有的十種力量）無畏（Vaśā，無所畏懼的自信）』開始，到『六少見』結束，稱為『分別答』。這是要回答第一個問題。先提出緣由，糾正之前的說法。『如你先前所問』，這是稱第一問而回答。回答的意思是，斷了善根的人確實應當有如來後身和佛性這兩種佛性。但現在因為邪見隔絕了因緣，所以沒有顯現。『如來佛性並非過去』以下，回答第三個問題，闡明正因是常，不是三世所包含的。『後身佛性現在未來』以下，回答第二個問題，其中也兼顧回答第三個問題。之前之所以在前面回答第三個問題，是爲了闡明正因不是三世所包含的。後身二世，九住（Navāvāsā，眾生所住的九種處所）以前的三世，增加了『一』來闡明意義。『後身二世』，取最初能見之心作為現在。從之後的見心束縛作為真諦，未來未得到菩提（Bodhi，覺悟）時。佛性因的緣故，被三世所包含。初住（Prathama-bhūmi，菩薩十地之第一地，歡喜地）以前的有漏位中，是不善五陰（Pañca-khandha，構成有情的五種要素，即色、受、想、行、識）的佛性因，所以被三世所包含，果則不是這樣。『有三世非三世』，初地（Prathama-bhūmi，菩薩十地之第一地，歡喜地）以上到十地（Daśa-bhūmi，菩薩修行的十個階段）結束。這是善五陰，是不善五陰的果體，因為無常所以被三世所包含。佛果五陰是善五陰，果體常住，所以不被三世所包含。十地以下到六住（Sad-āvāsā，眾生所住的六種處所）結束，闡明佛因的緣故。『過去現在未來果也如此』，意義也相同。五住到初住，因為...的緣故。『過去現在未來果也如此』，意義也和前面相同。

【English Translation】 English version If the nature is encompassed by the three times, it is impermanent. The fourth part, starting from 'If those who have severed their roots of goodness possess Buddha-nature,' is a question clinging to 'definitely existent' or 'definitely non-existent.' Beginning with the answer 'For the sake of sentient beings, there are four kinds,' it first clarifies the reasons for the four answers in the past. The reasons for clarification are: first, to reveal the present through the past; and second, to clarify that the present is different from the past. From 'The ten powers (Tathāgata-balas, the ten powers of a Tathāgata) and fearlessness (Vaśā, fearless confidence) of the Tathāgata' to the end of 'six deficient views,' it is called 'differentiated answer.' This is to answer the first question. First, the cause is presented to correct the previous statement. 'As you asked before,' this is addressing the first question and answering it. The meaning of the answer is that those who have severed their roots of goodness should indeed possess these two kinds of Buddha-nature: the subsequent body of the Tathāgata and Buddha-nature itself. However, due to the obstruction of wrong views, the conditions are not present, so it is not manifested. 'The Buddha-nature of the Tathāgata is not past' below, answers the third question, clarifying that the direct cause is constant and not encompassed by the three times. 'The subsequent body Buddha-nature is present and future' below, answers the second question, also addressing the third question. The reason for answering the third question earlier is to clarify that the direct cause is not encompassed by the three times. The subsequent body in two times, the three times before the nine abodes (Navāvāsā, the nine abodes of sentient beings), adds 'one' to clarify the meaning. 'The subsequent body in two times' takes the initial mind capable of seeing as the present. From the subsequent mind bound as truth, in the future when Bodhi (Bodhi, enlightenment) has not been attained. Because of the cause of Buddha-nature, it is encompassed by the three times. In the stage of outflows before the first abode (Prathama-bhūmi, the first of the ten Bodhisattva grounds, the Joyful Ground), it is the cause of Buddha-nature of the impure five aggregates (Pañca-khandha, the five aggregates that constitute a sentient being, namely form, feeling, perception, volition, and consciousness), so it is encompassed by the three times, but the result is not like this. 'There are three times and non-three times,' from the first ground (Prathama-bhūmi, the first of the ten Bodhisattva grounds, the Joyful Ground) to the end of the tenth ground (Daśa-bhūmi, the ten stages of Bodhisattva practice). This is the pure five aggregates, which are the result body of the impure five aggregates, because it is impermanent, it is encompassed by the three times. The five aggregates of the Buddha-fruit are pure five aggregates, and the result body is permanent, so it is not encompassed by the three times. From below the tenth ground to the end of the six abodes (Sad-āvāsā, the six abodes of sentient beings), it clarifies the cause of the Buddha. 'The past, present, and future results are also like this,' the meaning is also the same. From the five abodes to the first abode, because of... 'The past, present, and future results are also like this,' the meaning is also the same as before.

□□□□□性六種七種。此□□中明上緣正闡提當有也。若□□□□□□□第四問也。我亦不說者。亦不偏說置而不說名置答也。亦有說置妄計名為置答也。云何名因。過去現在未來者。將欲配屬於人。是故發問。又云上來廣明因果三世非三世。今問意因所以三世果所以有三世非三世也。答意因是不善五陰是以三世攝。果有不善五陰果有善五陰果是以有三世有三世也。自下廣明三世非三世緣之別。一切無明已下凡有三段。廣釋緣因為世攝正因不為世攝。初一段直就道理廣明緣因為三世攝。正因不為世攝□□□□于已下。第二引其成經明於緣正攝以不攝。須陀洹人已下。第三就人以明緣正攝以不攝。聲聞如乳者。上如來為成增一明義故。是以從佛向下而明。此中為成前微后著。是以從下向上而明也。十住下品為辟支。上品為菩薩。五六七種未來有者。復明何義。上來但明緣正二種佛性明生善。自下始明生善義也。未來業未業生終不生果者。為明未來佛性必有。是以能生現在之善不同未來業也。又云此未來業以未有故。不能生果。現有下品因未來必生中品之業。未來有時必得生果故。名為有佛性。亦以未有故不名現有。以畢有故名為當有。由當有故感生現善也。因上未來之業。以未生故終不生果。即執作難未來佛性即時未

【現代漢語翻譯】現代漢語譯本： □□□□□性六種七種。此□□中明上緣正闡提（斷善根者）當有也。若□□□□□□□第四問也。『我亦不說』者，亦不偏說，置而不說，名置答也。亦有說置妄計，名為置答也。云何名因？過去、現在、未來者，將欲配屬於人，是故發問。又云上來廣明因果三世非三世，今問意因所以三世，果所以有三世非三世也。答意因是不善五陰（色、受、想、行、識五種聚合），是以三世攝。果有不善五陰果，有善五陰果，是以有三世有三世也。自下廣明三世非三世緣之別。一切無明已下凡有三段，廣釋緣因為世攝，正因不為世攝。初一段直就道理廣明緣因為三世攝，正因不為世攝□□□□于已下。第二引其成經明於緣正攝以不攝。須陀洹人（證得初果的聖者）已下。第三就人以明緣正攝以不攝。聲聞如乳者，上如來為成增一明義故，是以從佛向下而明。此中為成前微后著，是以從下向上而明也。十住下品為辟支（辟支佛），上品為菩薩。五六七種未來有者，復明何義？上來但明緣正二種佛性明生善，自下始明生善義也。未來業未業生終不生果者，為明未來佛性必有，是以能生現在之善不同未來業也。又云此未來業以未有故，不能生果。現有下品因未來必生中品之業，未來有時必得生果故，名為有佛性。亦以未有故不名現有，以畢有故名為當有。由當有故感生現善也。因上未來之業，以未生故終不生果。即執作難未來佛性即時未

【English Translation】 English version: □□□□□ natures, six kinds, seven kinds. This □□ explains that the superior condition (緣) and the correct Icchantika (闡提, one who has severed their roots of goodness) should exist. If □□□□□□□, this is the fourth question. 'I also do not speak' means not speaking partially, setting aside without speaking, which is called setting aside the answer. There are also those who speak of setting aside false calculations, which is called setting aside the answer. What is called cause (因)? Past, present, and future, intending to associate with people, therefore the question is raised. Furthermore, it is said above that the causes and effects of the three times are extensively explained as being neither three times nor not three times. Now the question intends to ask why the cause is the three times, and why the effect is the three times and not three times. The answer intends that the cause is the unwholesome five aggregates (五陰, skandha: form, feeling, perception, mental formations, and consciousness), which are included in the three times. The effect has the effect of unwholesome five aggregates, and the effect of wholesome five aggregates, therefore there are three times and there are not three times. From below, the distinction between the conditions of the three times and not three times is extensively explained. From 'all ignorance' downwards, there are three sections in total, extensively explaining that the condition cause is included in the world, while the correct cause is not included in the world. The first section directly explains the principle that the condition cause is included in the three times, while the correct cause is not included in the world □□□□ from below. The second section cites the completed sutra to explain that the condition is correctly included and not included. From the Srotapanna (須陀洹人, stream-enterer) downwards. The third section uses people to explain that the condition is correctly included and not included. Those who are Shravakas (聲聞, disciple) are like milk. Above, the Tathagata (如來) explained the meaning of increasing by one to complete the meaning, therefore it is explained from the Buddha downwards. Here, to complete the subtle before and the obvious after, it is explained from below upwards. The lower grade of the ten abodes is for Pratyekabuddhas (辟支佛, solitary Buddha), and the upper grade is for Bodhisattvas (菩薩). What is the meaning of explaining that the five, six, and seven kinds exist in the future? Above, only the two kinds of Buddha-nature, condition and correct, were explained to clarify the arising of goodness. From below, the meaning of arising goodness is explained. 'Future karma that has not yet arisen will ultimately not produce fruit' is to clarify that future Buddha-nature must exist, therefore it can produce present goodness, which is different from future karma. Furthermore, it is said that this future karma cannot produce fruit because it does not yet exist. The existing lower grade cause will inevitably produce middle grade karma in the future, and the future will sometimes inevitably obtain the production of fruit, therefore it is called having Buddha-nature. Also, because it does not yet exist, it is not called existing now, but because it will definitely exist, it is called should exist. Because it should exist, it induces the arising of present goodness. Because of the future karma above, it will ultimately not produce fruit because it has not yet arisen. This immediately poses a difficulty: future Buddha-nature is immediately not

有。云何生善下。以二喻喻有生義也。若言五陰是佛性者。此下還覆宗廣明佛性。非有非無中道之理。重答上第四問。明非定有非定無也。自下將明生善。先執或以明中道。以是生善之本故也。執現有陰為性。而問但執舉一執耳。其實廣發眾疑也。執緣為正故言失意眾生不解。即是中道者明不解故。現無佛性。是非有或時有解明佛性非是都無非有非無為中道也。我為眾生得開解者。執內外有無皆不開解。下明非內非外虛空兔角以下。就六種喻明非有非無。令得生解為開解也。熱病服乳者。解云。外國乳冷酪熱是以服乳除其熱病。但服之太過故生冷病。服酪能除冷病。但服之太過反生熱病。若順此方乳熱酪冷者。而言熱病服乳者此當以熱治熱。下病服酪者以冷治。冷乳生冷病者。此明其乳非直能治熱病生則亦能治冷病也。下言酪生熱病者義亦如之。若言五味先有待緣而發。如內大先有待外大增者義不得然。何故不然。五味前後次第說故。不從多方使。但從二緣乳中得酪生蘇。乃至醍醐。一切諸法皆不如是。但從二緣得也。非方便得者非正。從二方便能得。乃從五緣得也。能增□內外四大者亦復如是者。皆是本無從緣生也。又云取計而破外人計乳因之中。先有酪果不由方便。始得生酪。佛性亦爾。身中先有。不由緣得者。

【現代漢語翻譯】現代漢語譯本：有。『云何生善下』，用兩個比喻來說明『有生』的含義。如果說五陰（蘊、處、界）是佛性（Buddha-nature）的話，那麼下面重新回到宗義，廣泛闡明佛性（Buddha-nature）『非有非無』的中道（Middle Way）之理。這是爲了重答上面第四個問題，說明佛性（Buddha-nature）『非定有』也『非定無』。從『自下』開始將要闡明『生善』，先執著于『或以明中道』，因為這是生善的根本。執著于『現有陰為性』，而提問『但執舉一執耳』，實際上是廣泛地引發各種疑惑。執著于『緣』為正，所以說『失意眾生不解』，這正是說明不理解中道（Middle Way）的人，認為現在沒有佛性（Buddha-nature）。『是非有或時有解』，說明佛性（Buddha-nature）不是完全沒有，『非有非無為中道也』。『我為眾生得開解者』，執著于內外有無都不能開解。下面闡明『非內非外虛空兔角以下』，用六種比喻來說明『非有非無』，使眾生得以產生理解，這就是『開解』。『熱病服乳者』，解釋說，外國的乳是冷的，酪是熱的，所以用服乳來去除熱病。但是服用過度，反而會產生冷病。服用酪能去除冷病，但是服用過度，反而會產生熱病。如果按照此地的乳熱酪冷的情況來說，『而言熱病服乳者』，這應當是用熱來治療熱。『下病服酪者』，是用冷來治療冷。『乳生冷病者』，這說明乳不僅僅能治療熱病，產生冷病時也能治療。下面說『酪生熱病者』，意思也是這樣。如果說五味（乳、酪、生酥、熟酥、醍醐）先有，等待因緣而生髮，就像內四大（地、水、火、風）先有，等待外四大（地、水、火、風）來增長一樣，這個道理是不對的。為什麼不對呢？因為五味（乳、酪、生酥、熟酥、醍醐）是按照前後次第來說的，不是從多種方法使之產生，而是從兩種因緣，從乳中得到酪，生酥，乃至醍醐。一切諸法都不是這樣，只是從兩種因緣得到。『非方便得者非正』，從兩種方便能夠得到，乃是從五種因緣得到。『能增□內外四大者亦復如是者』，都是本來沒有，從因緣而生。又說，這是爲了駁斥外道計較乳因之中，先有酪果，不由方便，才得以產生酪。佛性（Buddha-nature）也是這樣，身中先有，不由因緣而得。

【English Translation】 English version: Yes. 'How to generate goodness below' uses two metaphors to illustrate the meaning of 'having birth'. If one says that the five skandhas (form, feeling, perception, mental formations, and consciousness) are Buddha-nature, then the following returns to the doctrine to broadly explain the principle of Buddha-nature as the Middle Way of 'neither existent nor non-existent'. This is to answer the fourth question above, clarifying that Buddha-nature is 'neither definitely existent' nor 'definitely non-existent'. Starting from 'from below', it will explain 'generating goodness', first clinging to 'or using to clarify the Middle Way', because this is the root of generating goodness. Clinging to 'the existing skandhas as nature', and asking 'but clinging to one clinging only', actually broadly raises various doubts. Clinging to 'condition' as correct, therefore saying 'disappointed beings do not understand', this precisely explains that those who do not understand the Middle Way think that there is no Buddha-nature now. 'It is neither existent nor sometimes understood', explaining that Buddha-nature is not completely non-existent, 'neither existent nor non-existent is the Middle Way'. 'I am for beings to gain understanding', clinging to internal and external existence and non-existence cannot lead to understanding. Below, explaining 'neither internal nor external, empty space, rabbit horns, etc.', uses six metaphors to illustrate 'neither existent nor non-existent', enabling beings to generate understanding, which is 'understanding'. 'Those with hot disease taking milk', explains that foreign milk is cold and yogurt is hot, so taking milk is used to remove hot disease. However, excessive consumption can lead to cold disease. Taking yogurt can remove cold disease, but excessive consumption can lead to hot disease. If according to the situation here where milk is hot and yogurt is cold, 'and saying those with hot disease take milk', this should be using heat to treat heat. 'Those with lower disease taking yogurt', is using cold to treat cold. 'Milk generates cold disease', this explains that milk not only can treat hot disease, but also can treat cold disease when cold disease arises. Below, saying 'yogurt generates hot disease', the meaning is also the same. If one says that the five flavors (milk, yogurt, curd, butter, ghee) exist first, waiting for conditions to arise, just like the inner four elements (earth, water, fire, wind) exist first, waiting for the outer four elements (earth, water, fire, wind) to increase, this principle is not correct. Why is it not correct? Because the five flavors (milk, yogurt, curd, butter, ghee) are spoken of in a sequential order, not produced from multiple methods, but from two conditions, from milk one obtains yogurt, curd, and even ghee. All dharmas are not like this, but are obtained from two conditions. 'Those not obtained through skillful means are not correct', being able to obtain from two skillful means is obtained from five conditions. 'Those that can increase □ the inner and outer four elements are also like this', all are originally non-existent, arising from conditions. Furthermore, it is said that this is to refute the heretics' calculation that within the cause of milk, there is already the fruit of yogurt, not obtained through skillful means, that one can obtain yogurt. Buddha-nature is also like this, existing first in the body, not obtained through conditions.

是妄計耳。就我正義生蘇等皆不如是者。皆不先有非方便得明其本無從方便得也。四大佛性皆亦如是要侍緣也。如我所說十二部經已下至一向作解。此明偏執為病。勸信中道而生善也。又復為明昔經隨自意語說無常法。猶可從之生解。況今隨自意語解說佛性何得不生解。乃至闡提佛性有無亦如是者。明闡提當成佛時佛性有無同如現佛有無一不異也。亦云闡提現在有惡名有無善為無也。昔共彌勒論于性空。望今是世諦但空理幽玄故。身子等不能生解。而所以須菩提等能為諸大士說者如來加感故也。于性空世諦猶尚不解。況佛性第一。而乃率已一向取解不隨佛語也。又云。舍利弗乃是大權之人。非為不解為取現跡所同實聲聞也。如恒河中有七眾生已下。此品大段第三引喻喻上生斷之義明。若當於上四句義中不能解者。作前二人。若能解者次第相續作。后五人微妙河者。上品中以煩惱為河。生死為水。此中以涅槃教為河。四種佛性為水。上勸修道見性以取現果。此中勸解佛性成后五人。上明不能修道沉沒生死。即亦迷沒涅槃之法。此中迷沒涅槃理教即亦迷沒生死河中。今且各舉一邊互明其義也。七人亦爾。今列二種七人。上品不列者。亦是互明耳。如上三人者不修善等三種人也。復有常沒非一闡提者。此是樂三有人沒在三有

【現代漢語翻譯】現代漢語譯本這只是虛妄的計度罷了。就說我所持的正義，認為生蘇等都不如是，都是不先存在，不是通過方便法門就能明白的，原本沒有，又怎麼能通過方便法門得到呢？四大（地、水、火、風）和佛性也都是這樣，需要侍奉因緣才能顯現。就像我所說的十二部經以下，直到一味地按照自己的理解去解釋，這說明了偏執是一種病，勸人相信中道才能生出善。又進一步說明，過去的經典是隨著自己的意思來說無常之法，尚且可以從中產生理解，更何況現在隨著自己的意思來解釋佛性，怎麼能不產生理解呢？乃至闡提（斷善根的人）有沒有佛性也是如此，說明闡提將來成佛時，佛性的有無和現在佛的有無完全一樣，沒有差別。也可以說，闡提現在有惡名，有惡而沒有善，所以說是沒有。過去和彌勒（Maitreya，未來佛）討論性空，希望現在能明白這是世俗諦，只是空的道理幽深玄妙，所以舍利弗（Sariputra，智慧第一的佛陀弟子）等人不能理解。而須菩提（Subhuti，解空第一的佛陀弟子）等人之所以能為諸大士宣說，是因為如來（Tathagata，佛的稱號之一）的加持感應。對於性空世俗諦尚且不理解，更何況是佛性第一義諦，卻按照自己的想法一味地去理解，不隨順佛的教誨。又說，舍利弗乃是大權示現之人，不是不理解，而是爲了和現跡所同，實際上是聲聞（Sravaka，聽聞佛法而修行的弟子）。如恒河中有七眾生以下，這一品的大段第三部分，引用比喻來說明生斷的意義。如果對於上面四句義不能理解的人，就像前面的兩個人；如果能理解的人，就次第相續地像後面的五個人。微妙河，在上一品中以煩惱為河，生死為水，這裡以涅槃（Nirvana，佛教修行的最終目標）的教法為河，四種佛性為水。上一品勸人修道見性以取得現世的果報，這一品勸人理解佛性成就后五人。上一品說明不能修道沉沒生死，也就是迷惑沉沒涅槃之法，這一品迷惑沉沒涅槃的理教，也就是迷惑沉沒在生死河中。現在姑且各舉一邊互相說明其意義。七個人也是這樣。現在列出兩種七個人，上一品沒有列出，也是互相說明的意思。像上面的三個人是不修善等三種人。還有常常沉沒，不止一個闡提，這是樂於三有（欲界、色界、無色界）的人，沉沒在三有之中。

【English Translation】 English version These are merely false calculations. Regarding my own righteousness, the arising of 'su' (clarified butter) and so on are not like that. They do not pre-exist, and cannot be understood through expedient means. If they originally do not exist, how can they be obtained through expedient means? The Four Great Elements (earth, water, fire, wind) and Buddha-nature are also like this, requiring the service of conditions to manifest. Just like the twelve divisions of scriptures that I have spoken, down to interpreting them according to one's own understanding, this illustrates that clinging to one's own views is a disease, and encourages people to believe in the Middle Way in order to generate goodness. Furthermore, it clarifies that in the past, the scriptures spoke of impermanence according to one's own intention, and understanding could still arise from that. How much more so now, when explaining Buddha-nature according to one's own intention, how can understanding not arise? Even the question of whether Icchantikas (those who have severed their roots of goodness) have Buddha-nature is the same, clarifying that when Icchantikas become Buddhas in the future, the presence or absence of Buddha-nature is exactly the same as the presence or absence of a present Buddha, without any difference. It can also be said that Icchantikas currently have a bad name, having evil but lacking good, so it is said that they have nothing. In the past, I discussed emptiness of nature with Maitreya (the future Buddha), hoping that now one can understand that this is conventional truth, but the principle of emptiness is profound and mysterious, so Sariputra (the disciple of the Buddha foremost in wisdom) and others cannot understand. The reason why Subhuti (the disciple of the Buddha foremost in understanding emptiness) and others can speak to the great Bodhisattvas is because of the Tathagata's (one of the titles of the Buddha) blessing and influence. They still do not understand conventional truth of emptiness of nature, how much more so the ultimate truth of Buddha-nature, yet they insist on interpreting it according to their own ideas, not following the Buddha's teachings. Furthermore, it is said that Sariputra is a person of great skillful means, not that he does not understand, but that he takes the same path as the present traces, actually being a Sravaka (a disciple who practices by hearing the Buddha's teachings). As for the seven beings in the Ganges River and so on, this major section of the chapter, the third part, uses metaphors to illustrate the meaning of arising and severing. If one cannot understand the meaning of the above four lines, they are like the first two people; if one can understand, they successively resemble the last five people. The subtle river, in the previous chapter, used afflictions as the river and birth and death as the water, while here it uses the teachings of Nirvana (the ultimate goal of Buddhist practice) as the river and the four kinds of Buddha-nature as the water. The previous chapter encouraged cultivating the path to see one's nature in order to obtain present rewards, while this chapter encourages understanding Buddha-nature to become the latter five people. The previous chapter explained that not being able to cultivate the path leads to sinking into birth and death, which is also being confused and submerged in the Dharma of Nirvana. This chapter explains that being confused and submerged in the principle and teachings of Nirvana is also being confused and submerged in the river of birth and death. Now, let's take each side and explain their meanings mutually. The seven people are also like this. Now, two kinds of seven people are listed, which were not listed in the previous chapter, also for the purpose of mutual clarification. Like the above three people, they are the three kinds of people who do not cultivate goodness and so on. There are also those who are constantly submerged, not just one Icchantika, these are people who delight in the Three Realms (the realm of desire, the realm of form, the formless realm), submerged in the Three Realms.

也。大望就常沒中自有是闡提自有是系珠人沒之。三有而非闡提。暫出還沒亦爾。亦有常沒非一闡提。下引善星等者。此人若能讀誦十二修諸禪定名樂三有是第二人。若斷善根即為第一人也。從有漏戒生無漏戒故言戒。戒是人未克為不具也。能牽果報名為作戒。不感生死為無作戒。隨道之戒背于生死名為舍戒也。所以不列習種性為住人者。以于中寬漫有退不退故不列也。列第三人住竟更不列后五人者。以斯自此以後無非住人可知故也。智不具足。凡有五事。自前已就舍利弗等明。今經住人。此下廣明住人。昔時之行故后成也。作不凈觀伏貪慈悲等觀各伏。所患思覺多人作數息觀通伏十使著我多者。分析界入。此等諸人皆求禪支中作如此觀情現離惡近求禪本遠求期生空。是人聞已者。總上諸人聞斯善反說觀法。已既得根本作生空觀。初正緣五陰壞苦壞無常。兼知眾生無性為觀不已。正觀生空兼知眾生為五所成文。言如法修行者。生空觀成也。次得念處者別入四空也。初正觀色身作壞苦壞無常兼知身無性為觀不已。正觀身空兼知身。是名用變壞苦無常身觀既然後三亦爾。此是思惠之始。若鈍人者次作正勤後作如意之觀。然後方能總四念處為一法之境。作行苦行無常兼知無性以入于暖。大望聞思位中趣空之始。要必先作壞苦

【現代漢語翻譯】現代漢語譯本：也。大望（指有很大希望的人）通常是沉沒在中途，自有闡提（斷善根的人）自有系珠人（比喻有佛性的人）沉沒的說法。三有（欲界、色界、無色界）並非都是闡提。暫時離開又回來也是這樣。也有常沒（一直沉沒）而非一闡提的情況。下面引用的善星等人的例子，這些人如果能讀誦十二部經，修習各種禪定，貪戀三有，就是第二種人。如果斷了善根，就是第一種人。從有漏戒（有煩惱的戒律）產生無漏戒（沒有煩惱的戒律），所以說是戒。戒對於尚未成就的人來說是不具足的。能夠牽引果報的戒名為作戒（積極的戒），不感受生死的戒為無作戒（消極的戒）。隨順於道的戒，背離生死的戒，名為舍戒（放棄的戒）。之所以不把習種性（正在學習的人）列為住人（安住于修行的人），是因為他們中間寬泛散漫，有退步也有不退步的，所以不列入。列出第三種住人之後，不再列出後面的五種人，是因為從這裡以後，沒有不是住人的人，這是可以知道的。智慧不具足，總共有五件事。前面已經就舍利弗等人說明了。現在經文中的住人，下面廣泛說明住人。過去的行為，所以後來才成就。修習不凈觀來降伏貪慾，修習慈悲等觀來各自降伏所患。思覺多的人修習數息觀，可以普遍降伏十使（十種煩惱），執著於我的人，分析界入（分析五蘊、十二處、十八界）。這些人都尋求禪支（禪定的組成部分）中作這樣的觀想，情意上遠離惡，靠近尋求禪定的根本，長遠尋求期望證悟空性。這個人聽了之後，總括上面這些人聽了這種善巧的反說觀法。已經得到了根本，作生空觀（觀一切法皆空）。最初正確地緣於五陰（色、受、想、行、識），觀其壞苦（變壞之苦）、壞無常（變壞無常），兼知眾生沒有自性，作為觀想不已的內容。正確地觀生空，兼知眾生為五陰所成，這是經文的意思。說到如法修行，就是生空觀成就了。其次得到念處（四念處）就是分別進入四空（空無邊處、識無邊處、無所有處、非想非非想處）。最初正確地觀色身，作壞苦、壞無常，兼知身體沒有自性，作為觀想不已的內容。正確地觀身體空，兼知身體。這叫做用變壞苦無常身觀，既然這樣，後面的三種（受、想、行）也是這樣。這是思慧的開始。如果是遲鈍的人，其次修習正勤（四正勤），然後修習如意之觀（四如意足）。然後才能總括四念處為一個法之境。作行苦（行蘊之苦）、行無常（行蘊無常），兼知無自性，以進入于暖位（四加行位的第一個階段）。大望在聞思位中趣向空性的開始，一定要先作壞苦。

【English Translation】 English version: Also. 'Great hope' (those with great hope) usually sink in the middle, and there are sayings of 'Icchantika' (those who have severed their roots of goodness) and 'person with a jewel tied to them' (a metaphor for those with Buddha-nature) sinking. The 'Three Realms' (desire realm, form realm, formless realm) are not all Icchantikas. Temporarily leaving and returning is also like this. There are also those who are 'constantly sinking' but are not Icchantikas. The examples of 'Sudinna' etc. cited below, if these people can recite the twelve divisions of scriptures, cultivate various samadhis, and are attached to the Three Realms, they are the second type of person. If they sever their roots of goodness, they are the first type of person. From 'defiled precepts' (precepts with afflictions) arises 'undefiled precepts' (precepts without afflictions), hence it is said to be 'precepts'. Precepts are incomplete for those who have not yet achieved them. Precepts that can lead to karmic results are called 'active precepts', precepts that do not lead to rebirth are called 'non-active precepts'. Precepts that accord with the path, precepts that turn away from birth and death, are called 'abandoned precepts'. The reason why 'learning disposition' (those who are learning) are not listed as 'dwelling persons' (those who abide in practice) is because they are broad and scattered, with both regression and non-regression, so they are not included. After listing the third type of 'dwelling person', the subsequent five types are no longer listed, because from here on, there is no one who is not a 'dwelling person', which can be known. Wisdom is incomplete in a total of five matters. This has already been explained with regard to Shariputra etc. Now, the 'dwelling person' in the sutra, below extensively explains the 'dwelling person'. Past actions, therefore later they are accomplished. Cultivating 'impurity contemplation' to subdue greed, cultivating 'loving-kindness' etc. to each subdue their respective afflictions. Those with many 'thoughts and perceptions' cultivate 'mindfulness of breathing', which can universally subdue the ten fetters (ten afflictions). Those attached to 'self' analyze the 'realms and entrances' (analyze the five aggregates, twelve sense bases, and eighteen elements). These people all seek to make such contemplations within the 'limbs of meditation' (components of samadhi), in intention distancing themselves from evil, approaching the root of seeking meditation, and seeking to realize emptiness in the long term. After this person hears, summarizing the above people who have heard this skillful 'counter-speaking' contemplation method. Having already obtained the root, they cultivate 'emptiness contemplation' (contemplating that all dharmas are empty). Initially, they correctly focus on the 'five aggregates' (form, feeling, perception, volition, consciousness), contemplating their 'suffering of decay' (suffering of change), 'impermanence of decay' (impermanence of change), and also knowing that beings have no self-nature, as the content of their continuous contemplation. Correctly contemplating emptiness, and also knowing that beings are made of the five aggregates, this is the meaning of the sutra. Speaking of practicing according to the Dharma, it is the accomplishment of emptiness contemplation. Next, obtaining the 'foundations of mindfulness' (four foundations of mindfulness) is to separately enter the 'four emptinesses' (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception). Initially, they correctly contemplate the 'body of form', contemplating its 'suffering of decay', 'impermanence of decay', and also knowing that the body has no self-nature, as the content of their continuous contemplation. Correctly contemplating the emptiness of the body, and also knowing the body. This is called using the contemplation of the 'suffering of decay and impermanence of the body', and since this is so, the subsequent three (feeling, perception, volition) are also like this. This is the beginning of 'thoughtful wisdom'. If they are dull people, next they cultivate 'right diligence' (four right exertions), and then cultivate the 'contemplation of wish-fulfillment' (four bases of miraculous power). Then they can summarize the four foundations of mindfulness into a single object of Dharma. Contemplating the 'suffering of formation' (suffering of the aggregate of formation), 'impermanence of formation' (impermanence of the aggregate of formation), and also knowing no self-nature, to enter the 'warmth stage' (the first stage of the four preparatory stages). 'Great hope' in the beginning of turning towards emptiness in the stage of hearing and thinking, must first make the suffering of decay.

壞無常兼知無性入斯空觀向現見之。初訖至羅漢要作行苦行無常兼知無性以入空也。文□次第作十二因緣者。此當是聲聞緣覺。乃是利根中乘之人作此觀也。然中乘之人直觀因緣。兼因緣無性以入于空不同小乘苦觀於前也。但就中有斯三根。今此中從念處後作十二因緣者。是利中下根也。然生空念處利鈍通作。是以利中下根亦作此觀。但自不作壞苦觀也。若中上二人不作生空念處之觀。直作三世因緣之觀。以入法空出法空。已知眾生亦空。斯猶下根。始入生空出知眾虛。入則無難。利中下根出念處觀。后逆觀十二別觀因緣。兼作壞無常。亦兼因緣無性。或正作壞無處常兼作因緣。及因緣無性入因緣之空。此猶是思惠不現之解。從此觀復總觀三世作□因緣。正作因緣。兼作行無常。亦兼因緣無性。或正作行無常兼作因緣。亦兼因緣無性。入因緣空成彼暖頂現見之解。若作四十四智觀者是利之中根。作七十七智觀者是利之上根。而此二人離想三世因緣之觀法用如前。而復有異。即向離觀之解有始末兩品。下品為聞惠。上品為思惠。總觀入暖訖於盡智以為修惠。下根之人生空之解。是其聞惠。是以不同。外道於十六行中。唯有集四苦二之六行故故無暖也。又云唯觀六行者。厭下三行無常苦不凈欣上三行常樂清凈。是以無暖。

我弟子具足十六者。以其外人暖頂忍中用彼等智。始終具作十六行觀。若論正義暖等四心。亦有斯行故不非也。暖心報得色界五陰者。若作上生解者。由前暖心伏離欲結出觀心後起初禪愛受色地報也。若作不上生解者。由暖為因。藉四禪定發其勝暖。然此觀即是彼地第五行陰。若四空發暖其義亦爾。今且論報得色界五陰耳。暖是有法者。若作前解由暖次第起初禪愛受生色有名有法也。次暖起結為有漏所為名有為也。還能破壞有為有漏者。雖出觀起愛受報色地而由前觀解作因生。后勝觀故能破壞也。若作后解暖法為因生彼色地第五行暖故言有法也。有為如前。若爾從前有漏之暖生。後有漏暖法相續不絕。能生無漏破壞有漏有為之行下答可知。亦愛亦策者。出觀存陰故。愛入觀鑒空名策。得暖法人七十三種者。上明暖法。今明行法之人。就欲界煩惱分為九品。若伏一品作一人伏九品盡作九人。都未伏者。復作一人合成十人。從初釋至無所有處地。地之中分結為九。從伏而立各有九人。如是七九六十三通向欲界十人成七十三人也。所以不論非想地者。外人假上斷下非想以後更無禪地。以外道不能伏非想結。是故不論也。明此等人皆外凡時修禪伏結來入內凡作十六行觀而入于暖也。是人二種者是向五事。不具者一人五雖不具值

【現代漢語翻譯】現代漢語譯本我的弟子具備十六種特質，因為外道在暖位、頂位、忍位中使用他們的智慧。他們始終如一地進行十六行觀。如果從正義的角度來說，暖位等四心也具有這種修行，所以並非不合理。暖心所獲得的五陰（色、受、想、行、識，構成個體存在的五種要素）是這樣的：如果解釋為向上生，那麼由於之前的暖心降伏了離欲界的煩惱，從出觀的心之後，生起了初禪的愛受，這是色界的果報。如果解釋為不向上生，那麼以暖心為因，憑藉四禪定生起更殊勝的暖法。然而，這種觀就是那個色界的第五行陰。如果在四空定中生起暖法，道理也是一樣。現在只討論果報所得的五陰。暖是有法，如果按照之前的解釋，由於暖心次第生起初禪的愛受，所以生於色界，是有名有法。其次，暖心生起煩惱，被有漏法所造作，所以名為有為。還能破壞有為有漏法，即使出觀生起愛受，果報在色界，但由於之前的觀解作為因，生起後來的殊勝觀，所以能夠破壞。如果按照後面的解釋，暖法作為因，生起彼色界的第五行暖，所以說是有法。有為的解釋如前。如果這樣，從之前的有漏暖心生起，後來的有漏暖法相續不斷，能夠生起無漏法，破壞有漏有為的修行，下面的回答可以知道。既愛又策，出觀時存在陰，愛是入觀，鑒空是策。得到暖法的人有七十三種，上面說明了暖法，現在說明修行暖法的人。就欲界的煩惱分為九品，如果降伏一品，算作一人，降伏九品，算作九人。完全沒有降伏的，又算作一人，總共合成十人。從初禪到無所有處地，地之中分煩惱為九品，從降伏而立，各有九人。這樣，七九六十三，加上面向欲界的十人，成為七十三人。之所以不討論非想非非想處地，是因為外道假借上面的禪定來斷除下面的煩惱，非想非非想處地之後就沒有更高的禪定了。因為外道不能降伏非想非非想處的煩惱，所以不討論。說明這些人都是在外凡位時修禪降伏煩惱，進入內凡位，作十六行觀而進入暖位。這些人有兩種，是面向五事。不具備五事的人，即使遇到...

【English Translation】 English version My disciples possess sixteen qualities because outsiders use their wisdom in the Heat (warmth), Peak, and Endurance stages. They consistently practice the sixteen aspects of contemplation. If we consider it from a righteous perspective, the four states of mind, including Heat, also possess this practice, so it is not unreasonable. The five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence) obtained by the Heat mind are as follows: If interpreted as ascending upwards, then because the previous Heat mind subdued the desires of the desire realm, after the mind emerges from contemplation, the love and reception of the first dhyana arises, which is the karmic reward of the form realm. If interpreted as not ascending upwards, then taking the Heat mind as the cause, relying on the four dhyanas to generate more superior Heat. However, this contemplation is the fifth mental formation skandha of that form realm. If Heat arises in the four formless realms, the principle is the same. Now, we are only discussing the five skandhas obtained as karmic reward. Heat is a 'dharma' (phenomenon), if according to the previous explanation, because the Heat mind sequentially gives rise to the love and reception of the first dhyana, it is born in the form realm, it has name and dharma. Secondly, the Heat mind gives rise to afflictions, which are created by defiled dharmas, so it is called 'conditioned'. It can also destroy conditioned and defiled dharmas, even if emerging from contemplation and giving rise to love and reception, the karmic reward is in the form realm, but because the previous understanding of contemplation serves as the cause, later superior contemplation arises, so it can destroy. If according to the later explanation, Heat dharma serves as the cause, giving rise to the fifth mental formation Heat of that form realm, so it is said to be a dharma. 'Conditioned' is explained as before. If so, from the previous defiled Heat mind arises, the later defiled Heat dharmas continue uninterrupted, able to generate undefiled dharmas, destroying the practice of defiled and conditioned dharmas, the answer below can be known. Both love and urge, when emerging from contemplation, the skandhas exist, love is entering contemplation, contemplating emptiness is urging. There are seventy-three types of people who obtain Heat dharma. The above explained Heat dharma, now explaining the people who practice Heat dharma. Dividing the afflictions of the desire realm into nine grades, if one grade is subdued, it is counted as one person, if nine grades are subdued, it is counted as nine people. If none are subdued, it is counted as one person, totaling ten people. From the first dhyana to the realm of neither perception nor non-perception, the afflictions are divided into nine grades within the realm, from subduing and establishing, each has nine people. Thus, seven nines are sixty-three, plus the ten people facing the desire realm, becoming seventy-three people. The reason for not discussing the realm of neither perception nor non-perception is because outsiders borrow the upper dhyanas to cut off the lower afflictions, after the realm of neither perception nor non-perception, there are no higher dhyanas. Because outsiders cannot subdue the afflictions of the realm of neither perception nor non-perception, so it is not discussed. It explains that these people all cultivate dhyana and subdue afflictions in the outer ordinary position, enter the inner ordinary position, practice the sixteen aspects of contemplation and enter the Heat position. These people are of two types, facing the five matters. Those who do not possess the five matters, even if they encounter...

遇善友教令觀行。次第入暖成彼住人終獲聖果。一人五事不具。復遇惡友起彼重惡沉淪四趣為還沒也。大意廣引。昔日五人者。一與今教作基。二遠明昔日五人皆有佛性。但昔不得說耳。頂法雖復性。是五陰而亦能作歷別四諦觀故。言亦緣四諦性。是五根者此字是誤。理亦應言性是五陰。所以然者。以此第一法次第能得色地果報。即體復是有漏五陰。是以不應言性是五陰根也。亦緣四諦者。昔在凡地未見五陰生滅之時。存法性有定有是常則不由因生此迷苦諦。亦迷集諦。性有是常則不可滅。即迷滅諦。道于性有無用即迷道諦。是則四諦俱迷。今修行得在現忍以上則見五陰生滅因緣體非自性則達。從因有苦道能滅累故言亦緣四帝也。所以名為苦法忍者。解云凡天下斷結有其三種。一者從厭伏斷不從理除外道是也。二從厭從理二乘是也。三者從理不從厭。菩薩是也。以菩薩人但從理故。故從理作名名無生法忍。聲聞之人從厭苦入空。是以通苦作名名苦法忍也。此苦法忍在無相行中。見四諦平等故言忍性。是惠緣於一諦。此三重者與余或作本故言重也。文言亦攝一切所斷結者。略解重義。我見與邊見作本戒取與見取為本疑與邪見為本。成實中言。此三勝者根本中□也。余使成在於后。此三起通前後為常所起大邪見心雖不起我

【現代漢語翻譯】現代漢語譯本遇到善友的教導，依教奉行，次第漸入暖位，成就安住於此的人，最終獲得聖果。如果一個人五事不具足，又遇到惡友，生起種種深重的惡業，沉淪於四惡趣，永無出頭之日。這裡的大意是廣泛地引申說明。過去所說的五人，一是為今天所說的教法奠定基礎。二是進一步闡明過去所說的五人，都具有佛性，只是過去不能說而已。頂法雖然是五陰的體性，但也能歷別地觀察四諦，所以說也緣於四諦。說體性是五根，這個字是錯誤的，理應說體性是五陰。之所以這樣說，是因為這第一法次第能得到色界的果報，其體仍然是有漏的五陰，所以不應該說體性是五陰根。也緣於四諦，過去在凡夫地，沒有見到五陰生滅的時候，認為法性是恒常不變的，不是由因緣所生，這就是迷惑于苦諦，也迷惑于集諦。認為體性是恒常不變的，就不可滅，即迷惑于滅諦。認為道對於體性是恒常不變的沒有作用，即迷惑于道諦。這就是四諦都迷惑。現在修行，達到現忍以上，就能見到五陰生滅的因緣，體性不是自性，就能明白是從因緣而有苦，道能夠滅除煩惱，所以說也緣於四諦。之所以稱為苦法忍，解釋說，凡是天下斷除結使有三種：一是通過厭伏來斷除，不從道理上消除，外道就是這樣。二是從厭離和道理兩方面入手，二乘就是這樣。三是從道理上入手，不從厭離入手，菩薩就是這樣。因為菩薩只是從道理上入手，所以從道理上立名，稱為無生法忍。聲聞之人從厭離苦入手而證悟空性，所以用通於苦來立名，稱為苦法忍。這苦法忍在無相行中，見到四諦平等，所以說忍性。這是智慧緣於一諦。這三重與其餘的或者作為根本，所以說是重。文中所說的『也攝一切所斷結』，簡略地解釋『重』的含義。我見與邊見作為根本，戒禁取見與見取見作為根本，疑與邪見作為根本。《成實論》中說，這三種殊勝的，是根本中的根本。其餘的隨使成就於后。這三種生起貫通前後，是常時生起的大邪見心，即使不起我見。

【English Translation】 English version Meeting a virtuous friend's teachings and practicing accordingly, gradually entering the Warmth Stage, those who dwell in it ultimately attain the Holy Fruit. If a person lacks the five qualities and encounters an evil friend, they generate heavy evil karma, sinking into the four lower realms, with no hope of escape. The general idea here is a broad extension and explanation. The five people mentioned in the past, one is to lay the foundation for the teachings spoken today. Two is to further clarify that the five people mentioned in the past all possess Buddha-nature, but it could not be said in the past. Although the Top Dharma (highest dharma) is the nature of the five skandhas (form, feeling, perception, mental formations, consciousness), it can also distinctly observe the Four Noble Truths, so it is said to be related to the Four Noble Truths. Saying that the nature is the five roots (eye, ear, nose, tongue, body), this word is incorrect; it should be said that the nature is the five skandhas. The reason for saying this is that this first Dharma sequence can attain the fruit of the Form Realm, and its body is still the contaminated five skandhas, so it should not be said that the nature is the five roots. Also related to the Four Noble Truths, in the past, in the state of an ordinary person, when one did not see the arising and ceasing of the five skandhas, one thought that Dharma-nature was constant and unchanging, not produced by causes and conditions, which is being deluded about the Truth of Suffering, and also being deluded about the Truth of the Accumulation (of suffering). Thinking that the nature is constant and unchanging, it cannot be extinguished, which is being deluded about the Truth of Cessation. Thinking that the Path has no effect on the nature being constant and unchanging, which is being deluded about the Truth of the Path. This is being deluded about all Four Noble Truths. Now, practicing and reaching the stage of Acceptance, one can see the causes and conditions of the arising and ceasing of the five skandhas, and that the nature is not self-nature, then one can understand that suffering arises from causes and conditions, and the Path can extinguish afflictions, so it is said to be related to the Four Noble Truths. The reason for being called the Endurance of Suffering Dharma (Kṣānti-dharma-duḥkha), it is explained that there are three ways to cut off defilements in the world: one is to cut off through aversion and subjugation, not eliminating from reason, which is the way of externalists. Two is to enter from both aversion and reason, which is the way of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Three is to enter from reason, not from aversion, which is the way of Bodhisattvas. Because Bodhisattvas only enter from reason, they are named from reason, called the Endurance of Non-Arising Dharma (Anutpattika-dharma-kṣānti). People of the Hearer Vehicle (Śrāvakayāna) enter emptiness from aversion to suffering, so they are named using the common term of suffering, called the Endurance of Suffering Dharma. This Endurance of Suffering Dharma is in the practice of non-appearance, seeing the equality of the Four Noble Truths, so it is said to be the nature of endurance. This is wisdom related to one Truth. This threefoldness, with the others, either serves as the root, so it is said to be heavy. The text says 'also includes all the defilements to be cut off', briefly explaining the meaning of 'heavy'. Self-view (ātma-dṛṣṭi) and extreme views (anta-grāha-dṛṣṭi) serve as the root, adherence to precepts and rituals (śīla-vrata-parāmarśa) and clinging to views (dṛṣṭi-parāmarśa) serve as the root, doubt (vicikitsā) and wrong views (mithyā-dṛṣṭi) serve as the root. The Tattvasiddhi Śāstra says that these three superior ones are the root of the root. The remaining latent defilements are accomplished later. These three arise throughout, are the great wrong views that constantly arise, even if self-view does not arise.

見。然小邪見人乃無出世涅槃情。猶執有非想涅槃故。自俠我受生。是為我見。通餘四見故得名為常所起也。能生余或因義理隱為微難識。又云。常所起者。身見疑戒取似道名微難識未粗易除本細難遣故難可斷也。是三對治者且名中相對耳。理實十使通覆三藏也。名有二種者。凡夫之時有順流名稱為舊名后成須陀。始得逆流名以為客名。以先得故者。須陀覆復得稱舊名。以後得故者。斯陀含名在後立故名客也。流有二種。一者解脫是無漏觀解。二者涅槃是滅結無為。所以論者為明一切聖人皆具此二得立同名也。從須陀洹者亦名菩薩以下。前明上名得同於下。自此已下復明下名得同於上也。緣有名共鑒空為不共。亦云苦集與凡共滅道名不共也。十六行者。苦下有四。所謂苦無常空無我。乃至道下四行。四四合有十六也。經言向果十六者。總而言之故有十六。若就人義分苦乃入道者。不為無常等。以無常入道者。不為苦等人情所樂隨觀何也。苦下既然。三諦類爾通束而言故有十六別而言之。見諦道中正有四諦觀無十二行也。而言無漏十六行者。無相行中不為十六。但總觀十六境空故言十六行也。果中十六類行中可知也。遍觀已行者。明斯陀含人進修勝觀斷三微品結以取上果名遍觀已行也。而有二種。一者食三果結令盡。二

【現代漢語翻譯】現代漢語譯本見（見解）。然而，持有小邪見的人沒有出世涅槃的意願，仍然執著于『有』和『非想』的涅槃。自以為是地認為『我』在受生，這就是我見（薩迦耶見，五見之一）。它與其他四種見解相通，所以被稱為『常所起』。它能產生其他的見解，或者因為義理隱晦而難以識別。又說，『常所起』指的是身見（薩迦耶見）、疑（疑法）、戒取（戒禁取見），這些都像是虛假的道路，名稱微妙難以識別，開始時粗顯容易去除，根本上細微難以遣除，所以難以斷除。這三種對治方法只是名稱上相對而言，實際上十使（十種根本煩惱）都覆蓋三藏（經、律、論）。名稱有兩種，凡夫的時候有順流的名稱，稱為『舊名』，後來成就須陀洹（Sotapanna，入流果）時，開始得到逆流的名稱，稱為『客名』。因為先得到須陀洹的果位，所以可以覆復地稱為『舊名』。因為斯陀含（Sakadagami，一來果）的名稱在後建立，所以稱為『客名』。流有兩種，一種是解脫，是無漏的觀解；另一種是涅槃，是滅除煩惱的無為。所以論者爲了說明一切聖人都具備這兩種獲得，而立下相同的名稱。從須陀洹也稱為菩薩以下，前面說明上面的名稱可以與下面的名稱相同，從這裡以下又說明下面的名稱可以與上面的名稱相同。緣名是共同的，鑒空是不共同的。也可以說，苦集二諦與凡夫是共同的，滅道二諦是不共同的。十六行（十六種行相）是，苦諦下有四種，即苦、無常、空、無我。乃至道諦下有四種行相，四四相加共有十六種。經文說『向果十六』，是總而言之，所以有十六種。如果就人的意義來分，因為苦而入道的人，不是因為無常等。因為無常而入道的人，不是因為苦等，人們所樂於隨順觀察的是什麼呢？苦諦下既然如此，三諦（苦集滅）也是這樣。總括而言，所以有十六種，分別而言，見諦道中真正有四諦的觀，沒有十二種行相。說無漏的十六行，在無相行中不是十六種，只是總觀十六種境界是空，所以說十六行。果中的十六種，在行中可以知道。普遍觀察已經完成，說明斯陀含的人進一步修習殊勝的觀行，斷除三種微細的煩惱，以取得更高的果位，稱為『遍觀已行』。而有兩種，一種是食盡三果的煩惱，另一種是...

【English Translation】 English version View (wrong view). However, those who hold small wrong views have no desire for Nirvana beyond this world, and still cling to the 'existence' and 'non-perception' of Nirvana. They self-righteously believe that 'I' am undergoing rebirth, and this is self-view (Sakkaya-ditthi, one of the five views). It is connected with the other four views, so it is called 'constantly arising'. It can generate other views, or it is difficult to recognize because the meaning is obscure. It is also said that 'constantly arising' refers to self-view (Sakkaya-ditthi), doubt (vicikiccha), and clinging to precepts (silabbata-paramasa), which are like false paths, and their names are subtle and difficult to recognize. At the beginning, they are coarse and easy to remove, but fundamentally they are subtle and difficult to eliminate, so they are difficult to cut off. These three antidotes are only relatively speaking in name. In fact, the ten fetters (ten fundamental afflictions) cover the three pitakas (Sutras, Vinaya, Shastras). There are two kinds of names. When ordinary people have the name of flowing with the stream, it is called 'old name'. Later, when they achieve Sotapanna (stream-enterer), they begin to get the name of going against the stream, which is called 'guest name'. Because they first obtained the fruit of Sotapanna, they can repeatedly be called 'old name'. Because the name of Sakadagami (once-returner) is established later, it is called 'guest name'. There are two kinds of streams, one is liberation, which is the un-leaked view and understanding; the other is Nirvana, which is the non-action of eliminating afflictions. Therefore, the commentators established the same name in order to explain that all sages have these two attainments. From Sotapanna, also known as Bodhisattva, the above explains that the upper name can be the same as the lower name, and from here onwards, it explains that the lower name can be the same as the upper name. The name of condition is common, and the view of emptiness is uncommon. It can also be said that the two truths of suffering and accumulation are common with ordinary people, and the two truths of cessation and path are uncommon. The sixteen aspects are that there are four aspects under the truth of suffering, namely suffering, impermanence, emptiness, and non-self. Even under the truth of the path, there are four aspects, and the four fours add up to sixteen. The sutra says 'sixteen towards the fruit', which is a general statement, so there are sixteen kinds. If we divide it according to the meaning of people, those who enter the path because of suffering are not because of impermanence, etc. Those who enter the path because of impermanence are not because of suffering, etc. What do people like to observe and follow? Since it is like this under the truth of suffering, the three truths (suffering, accumulation, cessation) are also like this. Generally speaking, there are sixteen kinds, and separately speaking, there are really four truths in the path of seeing the truth, and there are no twelve aspects. Saying that the sixteen aspects of non-leakage, there are not sixteen in the aspect of non-form, but only the sixteen realms are viewed as empty, so it is said that there are sixteen aspects. The sixteen kinds in the fruit can be known in the practice. Universal observation has been completed, which means that the Sakadagami further practices superior contemplation, cuts off the three subtle afflictions, and obtains a higher fruit, which is called 'universal observation has been completed'. And there are two kinds, one is to eat up the afflictions of the three fruits, and the other is...

者修食。無漏令惠命相續也。斷三微結成那含果住在上界故名為住。凡有二種者。總束那含判為二相。現般為一相。自余上生總為一相。中陰雖非色界。以向色界故盡屬色界也。一者現在得那含進修得羅漢者。此句是總。就中自有從那含果心入觀即成無著自有出入觀空而成羅漢。下言加現在涅槃者。此是從果心入觀即成者也。即亦為彰五人不同現般也。加無界涅槃者。廣果中生。命終以後越於五天生無色。而般即是樂定人也。亦應言加五天中般涅槃者。樂惠之人以界同故略而不明也。下文自當釋出二人行涅槃。復有二種者。此是舉行以明上流耳。非謂釋前行般。行般後文自當別釋。今所以舉行明上流者。以上言加無界般涅槃。今明無色界者。乃在上流位耳。不作上流唯取色地二身四身者也。論中乃不別立上流之人。今此中作五門說法而立之也。四身中受二者利。受三者中。受四者鈍。受一即是生中三人。是故但言受二乃至受四為上流也。因定自在發於理觀名自在定也。作業者明那含乃有凡時無明取緣造作此業也。無受生業者無有染著。色界生處起其妄愛潤業受報。以其欲生中陰不樂上生故也。然此中陰報業是凡夫時造此人具有生后二業都得受也。二心在羅漢始終通束故有四心。且就中般上生之始明四心耳。自余那含皆

【現代漢語翻譯】現代漢語譯本『者修食』，指的是通過無漏的智慧，使生命得以延續。『斷三微結成那含果住在上界故名為住』，指的是斷除了三種細微的煩惱結縛，成就阿那含果（Anāgāmin，不還果，不再返回欲界受生），居住在上界天。『凡有二種者』，總括阿那含果分為兩種狀態。『現般為一相』，指的是現世般涅槃（Parinirvāṇa，完全的涅槃，指死亡並脫離輪迴）為一種狀態。『自余上生總為一相』，其餘的上生（指死後生到色界或無色界）總括為一種狀態。『中陰雖非。以向故盡屬也』，雖然中陰身（Antarābhava，死亡到投生之間的過渡狀態）本身不是，但因為它趨向于，所以也歸屬於。『一者現在得那含進修得羅漢者』，這是總括性的說法。其中又分為從阿那含果的心進入觀修，立即成就阿羅漢果（Arhat，斷盡煩惱，證得解脫）；或者出入于觀空的狀態，最終成就阿羅漢果。『下言加現在涅槃者』，指的是從果地心進入觀修，立即成就阿羅漢果的情況。這也彰顯了五種現般涅槃的不同。『加無界涅槃者』，指的是在廣果天（Bṛhatphala，色界第四禪天）中出生，壽命終結后超越五天（指色界五凈居天），生到無色界（Ārūpyadhātu，沒有物質的禪定世界）而般涅槃，也就是樂於禪定的人。『亦應言加五天中般涅槃者』，也應該說加上在五凈居天中般涅槃的情況，因為樂於智慧的人與他們所處的境界相同，所以省略而不詳細說明。下文自然會解釋這兩種人如何般涅槃。『復有二種者』，這是舉例說明上流阿那含（Ūrdhvasrotas，向上流動的阿那含）。並非解釋前面的現般涅槃，現般涅槃在後面的經文中會單獨解釋。現在之所以舉例說明上流阿那含，是因為上面提到了『加無界般涅槃』，現在說明沒有的人，才是在上流的果位。不作為上流阿那含，只取色界的二身或四身的情況。論中沒有單獨設立上流阿那含的人，現在這裡用五門說法來設立。『四身中受二者利。受三者中。受四者鈍。受一即是生中三人。是故但言受二乃至受四為上流也』，在四種身中，接受兩種身的人根器銳利，接受三種身的人根器中等，接受四種身的人根器遲鈍。接受一種身的就是生中般涅槃的三種人，所以只說接受兩種乃至四種身的人是上流阿那含。『因定自在發於理觀名自在定也』，因為禪定自在而引發對真理的觀照，稱為自在定。『作業者明那含乃有凡時無明取緣造作此業也』，『作業』說明阿那含在還是凡夫的時候，因為無明（Avidyā，對事物真相的無知）和取（Upādāna，執取）的緣故，造作了這種業。『無受生業者無有染著。生處起其妄愛潤業受報。以其欲生中陰不樂上生故也』，『無受生業』指的是沒有染著，在**的生處生起虛妄的愛，以此來滋潤業力並接受果報。因為他們想要在欲界（Kāmadhātu，充滿慾望的世界）中投生，所以中陰身不喜歡上生。『然此中陰報業是凡夫時造此人具有生后二業都得受也』，然而這種中陰身的果報之業，是凡夫時期造作的，所以這個人具有生前和生后的兩種業，都能夠接受果報。『二心在羅漢始終通束故有四心。且就中般上生之始明四心耳。自余那含皆』，兩種心在阿羅漢的始終貫穿，所以有四種心。這裡只是就中般涅槃和上生阿那含的開始說明四種心。其餘的阿那含都...

【English Translation】 English version 'Zhe Xiu Shi' refers to using undefiled wisdom to allow life to continue. 'Breaking the three subtle fetters to achieve Anāgāmin fruit and dwelling in the upper realms is called dwelling' refers to breaking the three subtle bonds of affliction, achieving the Anāgāmin fruit (one who does not return to the desire realm for rebirth), and dwelling in the upper realms. 'Generally, there are two types' summarizes the Anāgāmin fruit into two states. 'Present Parinirvāṇa is one state' refers to attaining Parinirvāṇa (complete Nirvana, referring to death and liberation from reincarnation) in the present life as one state. 'All other upper births are summarized as one state' refers to all other upper births (referring to being born in the form realm or formless realm after death) being summarized as one state. 'Although the intermediate state is not , because it tends towards , it all belongs to .' Although the intermediate state (Antarābhava, the transitional state between death and rebirth) itself is not , it is attributed to ** because it tends towards . 'One is the one who attains Anāgāmin in the present and cultivates to attain Arhat' This is a general statement. Among them, there are those who enter contemplation from the mind of the Anāgāmin fruit and immediately attain Arhat fruit (Arhat, one who has exhausted afflictions and attained liberation); or those who enter and exit the state of contemplating emptiness and eventually attain Arhat fruit. 'The following statement 'plus present Nirvana' refers to the case of entering contemplation from the mind of the fruit and immediately attaining Arhat fruit. This also highlights the differences in the five types of present Parinirvāṇa. 'Plus formless realm Nirvana' refers to being born in the Bṛhatphala heaven (the fourth dhyana heaven of the form realm), and after the end of life, transcending the five heavens (referring to the five pure abodes of the form realm) and being born in the formless realm (Ārūpyadhātu, a world of formless meditation) and attaining Parinirvāṇa, which is a person who enjoys meditation. 'It should also be said 'plus Parinirvāṇa in the five heavens', it should also be said that adding the case of attaining Parinirvāṇa in the five pure abodes, because people who enjoy wisdom are the same as the realm they are in, so it is omitted and not explained in detail. The following text will naturally explain how these two types of people attain Parinirvāṇa. 'Again, there are two types' This is an example to illustrate the Ūrdhvasrotas (upstream Anāgāmin). It is not an explanation of the previous present Parinirvāṇa, present Parinirvāṇa will be explained separately in the following scriptures. The reason for giving an example to illustrate the upstream Anāgāmin now is because the above mentioned 'plus formless realm Parinirvāṇa', now explaining that those who do not have ** are in the upstream position. Not acting as an upstream Anāgāmin, only taking the two or four bodies of the form realm. The treatise does not separately establish the person of the upstream Anāgāmin, now it is established here with the five-door explanation. 'Among the four bodies, those who receive two are sharp. Those who receive three are medium. Those who receive four are dull. Those who receive one are the three people in the middle of life. Therefore, it is only said that those who receive two to four are upstream Anāgāmin.' Among the four bodies, those who accept two bodies are sharp, those who accept three bodies are of medium capacity, and those who accept four bodies are dull. Those who accept one body are the three types of people who attain Parinirvāṇa in the middle of life, so it is only said that those who accept two to four bodies are upstream Anāgāmin. 'Because of the freedom of samadhi, the rational view is called the free samadhi.' Because of the freedom of meditation, the contemplation of truth is triggered, which is called free samadhi. 'The one who creates karma explains that the Anāgāmin creates this karma because of ignorance and attachment when he was still a mortal.' 'Creating karma' explains that the Anāgāmin created this karma because of Avidyā (ignorance of the true nature of things) and Upādāna (attachment) when he was still a mortal. 'The one who has no karma to receive birth has no attachment. ** The place of birth gives rise to false love to nourish karma and receive retribution. Because they want to be born in the desire realm, the intermediate body does not like to be born upwards.' 'The one who has no karma to receive birth' refers to having no attachment, giving rise to false love in the place of birth of , thereby nourishing karma and receiving retribution. Because they want to be born in the Kāmadhātu (world full of desires), the intermediate body does not like to be born upwards. 'However, this karma of the intermediate body is created when he was a mortal, so this person has two karmas before and after birth, and can receive retribution.' However, this karma of the intermediate body is created in the mortal period, so this person has two kinds of karma before and after birth, and can receive retribution. 'Two minds are always bound by Arhat, so there are four minds. Let's just explain the four minds at the beginning of the middle Parinirvāṇa and the upstream Anāgāmin. All other Anāgāmin are...'.

得明也。今此中但明中陰以後上生之人故不明轉世亦可略而不明也。身證信得此之三人義通餘人故不論也。受身涅槃已下。釋上生中三人故。是就一生明利鈍三人與論經同也。受身中言生業者。受初禪生報業也。此業故未成聖果。凡時所造前中陰中言無受生業者明那含身中不造。言無今言受生業者。用凡時所造生報之業。初禪受生業家報各據一邊也。其實受生。即能厭苦入觀斷或道成羅漢證有餘涅槃。今言盡其壽命入涅槃者入無餘也。論云生般者就證有餘為語。此據無餘而言今昔不同故致問也。下答意受身已斷三界煩惱道成羅漢證有餘涅槃不乖論經也。行涅槃中明能斷煩惱入涅槃者證有餘也。無行其實利於行般與證論經同。今云壽盡入涅槃者入無餘也。上流涅槃者已下。正是章門中次第而釋。兼辨厭樂之異退生或時終不越生初禪之愛。要先起四禪。次生三禪。後生二禪方起初禪。今言生初禪愛者。就齊詣處作語耳。毗曇言不煩此言少廣彼言色究竟此云無小彼從下順明。此中從上逆明也。所以復明修熏禪者。上言修第四禪有五階差。今明修之方法。乃是熏修之修不同毗曇別有熏法也。而樂惠之人志欲修禪發惠為論義之本故。修熏禪樂定之人不欲發惠論義。直任業受生故不熏修無色定也。此之二人在他上流位中故。就上流

【現代漢語翻譯】現代漢語譯本：

明白了。現在這裡只說明中陰（Antarabhava，指死亡到再生的過渡期）之後上生之人，所以不說明轉世，也可以省略而不說明。身證、信得這三種人，意義上涵蓋了其他人，所以不討論。『受身涅槃』以下，解釋上生中的三種人，這是就一生來闡明利根、鈍根三種人，與《論經》相同。『受身』中說『生業』，是指受初禪（Prathama Dhyana，色界的第一禪定）生報之業。因為這個業，所以沒有成就聖果。凡夫時所造。前中陰中說『無受生業』，說明那含（Anagamin，不還果）身中不造。說『無今言受生業』，是用凡夫時所造生報之業。初禪受生業，家報各據一邊。其實受生，就能厭離痛苦，進入觀想，斷除惑業，或者道成羅漢（Arhat，阿羅漢），證有餘涅槃（Saupadhishesha-nirvana，有餘依涅槃）。現在說『盡其壽命入涅槃』，是指入無餘涅槃（Anupadhishesha-nirvana，無餘依涅槃）。《論》中說『生般』，是就證有餘涅槃來說的。這裡是就無餘涅槃而言，今昔不同，所以導致疑問。下面的回答意思是，受身已斷三界煩惱，道成羅漢，證有餘涅槃，不違背《論經》。『行涅槃』中說明能斷煩惱入涅槃者，證有餘涅槃。『無行』其實利於『行般』，與證《論經》相同。現在說『壽盡入涅槃』，是指入無餘涅槃。『上流涅槃』以下，正是按照章門中的次第來解釋，兼辨厭樂的差異，退生或者有時始終不超越生初禪之愛。要先起四禪（Caturtha Dhyana，第四禪），其次生三禪（Tritiya Dhyana，第三禪），後生二禪（Dvitiya Dhyana，第二禪）才起初禪。現在說『生初禪愛』，是就齊詣處來說的。《毗曇》說不煩此言，少廣彼言色究竟（Akanistha，色界頂天），這裡說無小，彼從下順明，這裡從上逆明。所以又說明修熏禪者，上面說修第四禪有五階差，現在說明修的方法，乃是熏修之修，不同於《毗曇》別有熏法。而樂惠之人，志欲修禪，發慧為論義之本，所以修熏禪；樂定之人，不欲發慧論義，直接任業受生，所以不熏修無色定（Arupa Dhyana，無色禪）。這二人在他上流位中，所以就上流。 English version:

Understood. Now, this section only clarifies those who are reborn upwards after the intermediate state (Antarabhava, the transitional period between death and rebirth), so it doesn't explain transmigration, which can be omitted. The three types of individuals—'body-witness' (身證), 'faith-attained' (信得), and others—are general enough to encompass the rest, so they are not discussed. 'Receiving a body and entering Nirvana' and the following sections explain the three types of individuals who are reborn upwards. This clarifies the three types of individuals—sharp, dull, and intermediate—within a single lifetime, which aligns with the Sutra Treatise. In 'receiving a body,' the term 'karma of birth' refers to the karma that leads to rebirth in the first Dhyana (Prathama Dhyana, the first meditative state in the Form Realm). Because of this karma, one has not yet attained the fruit of a saint. It is created during ordinary times. The previous section on the intermediate state says 'no karma of receiving birth,' clarifying that an Anagamin (不還果, Non-Returner) does not create such karma in their body. Saying 'no present karma of receiving birth' refers to using the karma of birth created during ordinary times. The karma of receiving birth in the first Dhyana and the retribution of family each occupy one side. In reality, upon receiving birth, one can renounce suffering, enter contemplation, sever afflictions, or attain Arhatship (Arhat, 阿羅漢), realizing Nirvana with remainder (Saupadhishesha-nirvana, 有餘依涅槃). Now, saying 'exhausting their lifespan and entering Nirvana' refers to entering Nirvana without remainder (Anupadhishesha-nirvana, 無餘依涅槃). The Treatise says 'born and extinguished' referring to the realization of Nirvana with remainder. This refers to Nirvana without remainder. The difference between then and now leads to the question. The answer below means that upon receiving a body, one has already severed the afflictions of the Three Realms, attained Arhatship, and realized Nirvana with remainder, which does not contradict the Sutra Treatise. 'Practicing Nirvana' clarifies that those who can sever afflictions and enter Nirvana realize Nirvana with remainder. 'Non-practice' is actually more beneficial than 'practicing extinction,' which aligns with the Sutra Treatise. Now, saying 'exhausting their lifespan and entering Nirvana' refers to entering Nirvana without remainder. 'Upward-flowing Nirvana' and the following sections explain the order within the chapter, while also distinguishing between aversion and delight. Rebirth or sometimes never transcending the love of the first Dhyana. One must first arise the fourth Dhyana (Caturtha Dhyana, 第四禪), then be reborn in the third Dhyana (Tritiya Dhyana, 第三禪), and then be reborn in the second Dhyana (Dvitiya Dhyana, 第二禪) before arising the first Dhyana. Now, saying 'love of being born in the first Dhyana' refers to speaking in terms of reaching that place. The Abhidharma says not to trouble with this statement; the other statement, 'Akanistha' (色究竟, the highest heaven in the Form Realm), is slightly broader. Here, it says 'no small'; the former clarifies from below in sequence, while this clarifies from above in reverse. Therefore, it further clarifies those who cultivate and perfume the Dhyanas. The above says that cultivating the fourth Dhyana has five stages of difference. Now, it clarifies the method of cultivation, which is the cultivation of perfuming, different from the Abhidharma's separate method of perfuming. Those who delight in wisdom desire to cultivate Dhyana and develop wisdom as the basis for argumentation, so they cultivate and perfume the Dhyanas. Those who delight in samadhi do not desire to develop wisdom or argumentation, but directly rely on karma to receive rebirth, so they do not cultivate and perfume the Formless Dhyanas (Arupa Dhyana, 無色禪). These two types of individuals are in the position of upward flow, so they are considered upward-flowing.

【English Translation】 Understood. Now, this section only clarifies those who are reborn upwards after the intermediate state (Antarabhava, the transitional period between death and rebirth), so it doesn't explain transmigration, which can be omitted. The three types of individuals—'body-witness' (身證), 'faith-attained' (信得), and others—are general enough to encompass the rest, so they are not discussed. 'Receiving a body and entering Nirvana' and the following sections explain the three types of individuals who are reborn upwards. This clarifies the three types of individuals—sharp, dull, and intermediate—within a single lifetime, which aligns with the Sutra Treatise. In 'receiving a body,' the term 'karma of birth' refers to the karma that leads to rebirth in the first Dhyana (Prathama Dhyana, the first meditative state in the Form Realm). Because of this karma, one has not yet attained the fruit of a saint. It is created during ordinary times. The previous section on the intermediate state says 'no karma of receiving birth,' clarifying that an Anagamin (不還果, Non-Returner) does not create such karma in their body. Saying 'no present karma of receiving birth' refers to using the karma of birth created during ordinary times. The karma of receiving birth in the first Dhyana and the retribution of family each occupy one side. In reality, upon receiving birth, one can renounce suffering, enter contemplation, sever afflictions, or attain Arhatship (Arhat, 阿羅漢), realizing Nirvana with remainder (Saupadhishesha-nirvana, 有餘依涅槃). Now, saying 'exhausting their lifespan and entering Nirvana' refers to entering Nirvana without remainder (Anupadhishesha-nirvana, 無餘依涅槃). The Treatise says 'born and extinguished' referring to the realization of Nirvana with remainder. This refers to Nirvana without remainder. The difference between then and now leads to the question. The answer below means that upon receiving a body, one has already severed the afflictions of the Three Realms, attained Arhatship, and realized Nirvana with remainder, which does not contradict the Sutra Treatise. 'Practicing Nirvana' clarifies that those who can sever afflictions and enter Nirvana realize Nirvana with remainder. 'Non-practice' is actually more beneficial than 'practicing extinction,' which aligns with the Sutra Treatise. Now, saying 'exhausting their lifespan and entering Nirvana' refers to entering Nirvana without remainder. 'Upward-flowing Nirvana' and the following sections explain the order within the chapter, while also distinguishing between aversion and delight. Rebirth or sometimes never transcending the love of the first Dhyana. One must first arise the fourth Dhyana (Caturtha Dhyana, 第四禪), then be reborn in the third Dhyana (Tritiya Dhyana, 第三禪), and then be reborn in the second Dhyana (Dvitiya Dhyana, 第二禪) before arising the first Dhyana. Now, saying 'love of being born in the first Dhyana' refers to speaking in terms of reaching that place. The Abhidharma says not to trouble with this statement; the other statement, 'Akanistha' (色究竟, the highest heaven in the Form Realm), is slightly broader. Here, it says 'no small'; the former clarifies from below in sequence, while this clarifies from above in reverse. Therefore, it further clarifies those who cultivate and perfume the Dhyanas. The above says that cultivating the fourth Dhyana has five stages of difference. Now, it clarifies the method of cultivation, which is the cultivation of perfuming, different from the Abhidharma's separate method of perfuming. Those who delight in wisdom desire to cultivate Dhyana and develop wisdom as the basis for argumentation, so they cultivate and perfume the Dhyanas. Those who delight in samadhi do not desire to develop wisdom or argumentation, but directly rely on karma to receive rebirth, so they do not cultivate and perfume the Formless Dhyanas (Arupa Dhyana, 無色禪). These two types of individuals are in the position of upward flow, so they are considered upward-flowing.

章門中辨於二人故。下明二人。既竟還結上流也。樂惠之人不用生彼故。呵嘖無色定也。若欲入無色樂定之人。亦應呵責。五凈居中略不明也。欲界煩惱因緣有二者。一者內意三煩惱。二者外身口七惡也。上界唯有意三煩惱無身口七過故言無外也。又覆上界于內己身起結。是多外他身上生患是少故也。未離欲界者。稟壽齊人故言未離。此是利根也。始離未至者。壽命據中是中根也。至色界者壽命長遠。與色報相似故言至邊。此是鈍根也。得食已住者。自下凡有六種明得食已住義。一明處在三界名住。即復是食受身二界相續受命故名食也。二明不受欲界五道之身。可謂食盡五道之身。更不復受故名為為住。已斷無量煩惱者。第三明食斷七禪地結盡。唯非想未除住在不起細中故名住也。四明食卻共凡夫牽生善不善業盡住不造作中故言住也。五者能能自他生死因果住在不作二畏之中故名為住。六者食離二愛貪瞋永盡住在永離故名為住也。不離佛性水者。總結二種七人不離正因水也。是七眾生已下總結二種七人不離緣因水也。若有因則有果。所以問者。因上五不善五陰與善五陰作因。五陰與佛果作因故生此問。問意有因必無常涅槃是常則必無因。無因故亦無果。若無涅槃果亦無正因。性若爾那得上言不離正因水也。下答雖不從

【現代漢語翻譯】現代漢語譯本：在章門中辨別這兩種人（樂惠之人與欲入無色樂定之人）的差別。下面進一步闡明這兩種人。說完這兩種人后，再總結歸結到上面的『流』（指不離佛性水）。樂惠之人因為不用往生到彼處（指無色界），所以不用呵責。呵責的是那些想要進入無色樂定的人。五凈居天的情況在這裡略而不談。想要界（指欲界）的煩惱因緣有兩種：一是內心的三種煩惱（貪、嗔、癡），二是外在的身口七惡（殺、盜、淫、妄語、兩舌、惡口、綺語）。上界（指色界和無色界）只有內心的三種煩惱，沒有身口七惡，所以說沒有外在的惡行。而且，上界眾生對於自身生起煩惱的情況多，對於在他人身上製造麻煩的情況少。未離開欲界的人，壽命和普通人一樣，所以說『未離』，這是利根之人。剛離開但還未到達色界的人，壽命居中，是中根之人。到達色界的人，壽命長遠，與色界的果報相似，所以說『至邊』，這是鈍根之人。『得食已住』的人，從下面開始，總共有六種解釋『得食已住』的含義。一是說明處在三界之中，名為『住』，也就是通過飲食來維持身體，在二界（指欲界和色界）中相續受命，所以名為『食』。二是說明不再受欲界五道之身，可以認為是『食盡』了五道之身，不再重複受生，所以名為『住』。已經斷除無量煩惱的人，第三是說明斷除了七禪地的結縛，只有非想非非想處天的煩惱還未去除，住在不起細微煩惱的狀態中，所以名為『住』。第四是說明斷除了與凡夫共同牽引生死的善與不善業，住在不造作的狀態中，所以說『住』。第五是能夠了知自身和他人生死因果，住在不生起兩種畏懼（指畏懼生和畏懼死）的狀態中，所以名為『住』。第六是斷除了兩種愛（指貪愛和嗔愛），永遠斷盡，住在永遠遠離的狀態中，所以名為『住』。『不離佛性水』，總結了兩種七人（指七種修行階段的人）不離正因水。『是七眾生已下』總結了兩種七人不離緣因水。如果有了因，那麼就會有果，所以才會有這樣的提問。提問的意思是，因上的五不善五陰與善五陰作為因，五陰與佛果作為因，所以才會有這樣的提問。提問的意圖是，如果有了因，那麼就沒有常恒的涅槃；如果涅槃是常恒的，那麼就必定沒有因。沒有因，也就沒有果。如果沒有涅槃果，也就沒有正因。如果自性是這樣，那怎麼能說不離正因水呢？下面回答說，雖然不從……

【English Translation】 English version: In the chapter, distinguish between these two types of people (those who enjoy blessings and those who wish to enter the Samadhi of non-perception). The following further clarifies these two types of people. After discussing these two types, summarize and conclude with the above 'stream' (referring to not being separated from the water of Buddha-nature). Those who enjoy blessings do not need to be reborn there (referring to the Formless Realm), so they do not need to be admonished. Those who wish to enter the Samadhi of non-perception are the ones who need to be admonished. The situation of the Five Pure Abodes is briefly omitted here. The causes and conditions of afflictions in the Desire Realm (Kāmadhātu) are of two types: first, the three internal afflictions (greed, hatred, and delusion); second, the seven external evils of body and speech (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and idle chatter). The Upper Realms (referring to the Form Realm and Formless Realm) only have the three internal afflictions and lack the seven evils of body and speech, so it is said that there are no external evils. Moreover, in the Upper Realms, the arising of afflictions within oneself is more frequent, while causing trouble to others is less frequent. Those who have not left the Desire Realm have lifespans similar to ordinary people, so it is said 'not left,' and these are people of sharp faculties. Those who have just left but have not yet reached the Form Realm have lifespans in the middle, and these are people of medium faculties. Those who have reached the Form Realm have long lifespans, similar to the karmic rewards of the Form Realm, so it is said 'reached the edge,' and these are people of dull faculties. Those who 'having obtained food, abide'—from below, there are six explanations for the meaning of 'having obtained food, abide.' First, it explains that being in the Three Realms is called 'abiding,' which means maintaining the body through food, continuously receiving life in the two realms (referring to the Desire Realm and Form Realm), so it is called 'food.' Second, it explains that no longer receiving the body of the five paths of the Desire Realm can be considered 'exhausting the food' of the five paths, no longer being reborn, so it is called 'abiding.' Those who have already cut off countless afflictions, third, it explains that they have cut off the fetters of the seven Dhyana grounds, only the afflictions of the Realm of Neither Perception Nor Non-Perception remain, abiding in a state of not arising subtle afflictions, so it is called 'abiding.' Fourth, it explains that they have cut off the good and bad karma that commonly leads to birth and death with ordinary people, abiding in a state of non-action, so it is said 'abiding.' Fifth, they are able to understand the causes and effects of their own and others' birth and death, abiding in a state of not giving rise to two fears (fear of birth and fear of death), so it is called 'abiding.' Sixth, they have cut off the two loves (greed and hatred), forever completely cutting them off, abiding in a state of eternal separation, so it is called 'abiding.' 'Not separated from the water of Buddha-nature' summarizes that the two types of seven people (referring to the seven stages of practice) are not separated from the water of the direct cause. 'These seven beings and below' summarizes that the two types of seven people are not separated from the water of the contributing cause. If there is a cause, then there will be an effect, which is why there is such a question. The meaning of the question is that the five unwholesome skandhas and the wholesome skandhas on the cause side act as causes, and the five skandhas act as causes for the fruit of Buddhahood, which is why there is such a question. The intention of the question is that if there is a cause, then there is no permanent Nirvana; if Nirvana is permanent, then there must be no cause. Without a cause, there is also no effect. If there is no fruit of Nirvana, then there is also no direct cause. If the nature is like this, then how can it be said that one is not separated from the water of the direct cause? The answer below says, although not from...

生因生從了因見是常住果。果既常住有正因水故不離也。方便果者。現在人功作事方便而得名方便果。果由過去善業而得名業行果亦云現在人功作業行也。下言是方便果者是略明者耳。亦應言是名業行果也。子能恩養名報恩果。由父母過去善業名為近也。由孝子之身而施恩養之事以為遠也。余殘果者。一不殺戒相續始末分為二品。即為二報。正因正報。得彼現生之果。第三之身受后報業總別二果盡名余殘果。大判善業。余殘總報不得三塗中受別報得受不善業家余殘亦爾。人中不得受總唯正得受別。今言如因不殺者。偏論善業餘殘果耳。近是過去三業凈十善之因遠是資身外如仙藥等為延年也。果報果者。此現在中品三業之善。過去下品因家果報。此中品善。能生上品之善。即指此上品善為果報家果也。此中品善述于往因故言果也。然過去之因欲使來報無窮。今此中品善復能生上品之果。酬往善因無窮之義故言報也。近因現在身口凈者。現在三業中品之善。望現上品是近故為近因。過去下品三業之善。望現上品是遠為遠因也。三解脫為一切煩惱作不生生因者。能斷煩惱使永不起為不生。下言生者能令后解相續而起故名為生。即有能了出涅槃之用故稱因也。沙門名八正道者。是其了因。因中道也。何緣故名沙門那者。廣解因

【現代漢語翻譯】現代漢語譯本『生』是因為『生』從『了因』（liǎo yīn，認識之因）而來，見此為常住之果。果既然是常住的，就有正因（zhèng yīn，根本之因）如水一樣，所以不會分離。『方便果』是指現在人們通過努力工作而得到的，因此得名『方便果』。果由過去的善業而來，因此得名『業行果』，也可以說是現在人們的努力工作。下文所說的『是方便果』，只是簡略的說明。也應該說是『名業行果』。子女能夠施恩供養，稱為『報恩果』。這來自於父母過去所做的善業，是為『近』。由孝子的行為而施行恩養之事，是為『遠』。其餘殘餘的果報，例如，不殺戒相續，從開始到結束分為兩個品級，即為兩種報應：正因（zhèng yīn，主要原因）和正報（zhèng bào，主要報應），得到今生之果。第三世之身所受的后報業，總報和別報兩種果報都屬於『余殘果』。大致來說，善業的余殘總報不會在三惡道中受報，而是得到特別的報應；不善業的余殘也是如此。在人道中，不能只受總報，只能受別報。現在說『如因不殺』，只是偏重於討論善業的余殘果報。『近』是指過去身口意三業清凈的十善業，『遠』是指滋養身體的外物，如仙藥等，用來延長壽命。『果報果』是指現在中品的三業之善，是過去下品因所結的果報。這中品之善，能夠產生上品之善，即指這上品之善為『果報家果』。這中品之善是敘述過去的因，所以說是『果』。然而，過去的因想要使未來的報應無窮無盡，現在這中品之善又能產生上品之果，酬謝過去善因無窮無盡的意義，所以說是『報』。『近因』是指現在身口清凈，現在三業中品之善，相對於現在的上品來說是『近』，所以是『近因』。過去下品三業之善，相對於現在的上品來說是『遠』，所以是『遠因』。三解脫為一切煩惱作『不生生因』，能夠斷除煩惱，使之永遠不起，是為『不生』。下文所說的『生』，是指能夠使後來的解脫相續而起，所以稱為『生』。即具有了脫生死，出離涅槃的功用，所以稱為『因』。『沙門』是指八正道，是其『了因』（liǎo yīn，認識之因），是因中的正道。因為什麼緣故稱為『沙門那』？廣泛地解釋了因。

【English Translation】 English version 『Birth』 arises because 『birth』 comes from 『Liao Yin』 (了因, the cause of understanding), seeing this as a permanent result. Since the result is permanent, there is a principal cause (Zheng Yin, 正因) like water, so it will not be separated. 『Expedient result』 refers to what people obtain through hard work, hence the name 『expedient result.』 The result comes from past good karma, hence the name 『karma action result,』 which can also be said to be people's hard work. The following statement 『is an expedient result』 is just a brief explanation. It should also be said to be 『named karma action result.』 Children being able to show kindness and support is called 『repaying kindness result.』 This comes from the good karma done by parents in the past, which is 『near.』 The act of showing kindness and support by a filial child is 『far.』 The remaining residual results, for example, the precept of not killing continues from beginning to end, divided into two grades, which are two kinds of retribution: the principal cause (Zheng Yin, 正因) and the principal retribution (Zheng Bao, 正報), obtaining the result of this life. The subsequent retribution karma received in the third life, both the general and specific results, are all called 『remaining residual results.』 Generally speaking, the remaining residual general retribution of good karma will not be received in the three evil realms, but a special retribution will be received; the remaining residual of bad karma is also like this. In the human realm, one cannot only receive the general retribution, but can only receive the specific retribution. Now saying 『like the cause of not killing』 is only focusing on discussing the remaining residual results of good karma. 『Near』 refers to the pure ten good deeds of the past three karmas of body, speech, and mind; 『far』 refers to external things that nourish the body, such as elixirs, used to prolong life. 『Result retribution result』 refers to the good of the middle grade of the three karmas in the present, which is the result of the past lower grade cause. This middle grade good can produce the upper grade good, which refers to this upper grade good as the 『result retribution family result.』 This middle grade good narrates the past cause, so it is called 『result.』 However, the past cause wants to make the future retribution endless, and now this middle grade good can produce the upper grade result, repaying the meaning of the endless past good cause, so it is called 『retribution.』『Near cause』 refers to the purity of body and speech in the present, the middle grade good of the present three karmas, which is 『near』 relative to the present upper grade, so it is the 『near cause.』 The good of the past lower grade three karmas is 『far』 relative to the present upper grade, so it is the 『far cause.』 The three liberations create the 『non-birth birth cause』 for all afflictions, which can cut off afflictions and prevent them from arising forever, which is 『non-birth.』 The 『birth』 mentioned below refers to being able to make the subsequent liberation continue to arise, so it is called 『birth.』 That is, it has the function of escaping birth and death and leaving Nirvana, so it is called 『cause.』『Sramana』 refers to the Eightfold Path, which is its 『Liao Yin』 (了因, the cause of understanding), which is the right path among causes. For what reason is it called 『Sramana』? It broadly explains the cause.

沙門那了因義也。若有煩惱乏無惠道名煩惱為乏。又復煩惱不能運人遠到佛果名之為乏。從所斷作名名沙門也。阿羅漢已下。複流明第七人。羅漢等四人俱為第七。皆不離佛性水。其中有解不解有得不得。未知所以。自下料簡廣釋明二乘當有佛性故言不離。但偏學不解佛及菩薩能得解故。故不迷沒涅槃理教也。下明羅漢得五分法身。及以四智道出三界名到彼岸耳。不同佛菩薩究竟之地。言四智照已生或業果報盡處名我生。已盡智涅槃名梵。阿羅漢果初空觀真解道出三界名梵行已立。出盡智後生心緣此梵行已立名梵行已立。智當道作訖名所作已辦。生心緣當所作已辦道名所作辦智當未生或畢竟更不復受後有之果。生心緣彼不受後有名不受後有智。初后二智緣于滅諦。中間二智緣于道諦。就昔教中二乘四智涅槃形凡夫三果名為究竟具足無餘。就今經而論。唯佛得彰究竟具足無餘之稱耳。二乘四智涅槃不名究竟具足無餘。然二乘四智真解之體永無。或穢不奪清凈之名也。是七眾生不修身戒心惠已下所以來者。上恒河譬。總喻生斷明。若不解我所說中道之理四種佛性者作前二人。若能解者成后五人說喻擬人結合已竟。今還總舉而勸修也。明若不修身戒心惠者。則常沉沒作二人。若能者其必次第成后五人也。若有說言一闡提已下

【現代漢語翻譯】現代漢語譯本：沙門（Śrāmaṇa）那了（Nala）是因為義理的緣故。如果存在煩惱，缺乏智慧之道，那麼這種煩惱就被稱為『乏』。此外，煩惱不能引導人們到達遙遠的佛果，這也被稱為『乏』。從所斷之處開始修行，這被稱為沙門。阿羅漢（Arhat）以下，還有流明第七人。羅漢等四人都是第七人，他們都不離佛性之水。其中有理解與不理解，有獲得與未獲得，原因尚不清楚。下面將詳細解釋，說明二乘（Śrāvakayāna and Pratyekabuddhayāna）應當具有佛性，所以說不離佛性。只是因為偏重於學習，不理解佛和菩薩才能理解的道理。因此，他們不會迷失於涅槃（Nirvana）的理教之中。下面說明羅漢獲得五分法身，以及用四智之道脫離三界，這被稱為到達彼岸，但不同於佛菩薩的究竟之地。四智照見已生的業果報盡之處，這被稱為『我生已盡智』。涅槃被稱為『梵』。阿羅漢果位的初空觀真正理解了脫離三界之道，這被稱為『梵行已立』。在出盡智之後，生起心念緣於此梵行已立，這被稱為『梵行已立智』。當道修行完畢，這被稱為『所作已辦』。生起心念緣于當所作已辦之道，這被稱為『所作辦智』。當未生或畢竟不再受後有之果，生起心念緣于彼不受後有，這被稱為『不受後有智』。最初和最後的兩個智慧緣于滅諦（Nirodha Satya），中間的兩個智慧緣于道諦（Mārga Satya）。在過去的教義中，二乘的四智涅槃，形同凡夫的三果，被稱為究竟具足無餘。但就現在的經典而言，只有佛才能被稱為究竟具足無餘。二乘的四智涅槃不能被稱為究竟具足無餘。然而，二乘四智真解的本體永遠不會被污染，不會因為污穢而失去清凈之名。這七種眾生不修身戒心惠的原因如下。上面恒河的譬喻，總的來說是比喻生斷明。如果不理解我所說的中道之理和四種佛性，就會成為前面兩種人。如果能夠理解，就會成為後面五種人。說譬喻擬人結合已經結束。現在再次總的提出，勸勉大家修行。說明如果不修身戒心惠，就會常常沉沒，成為前面兩種人。如果能夠修行，就必定會次第成為後面五種人。如果有人說一闡提（Icchantika）以下……

【English Translation】 English version: The Śrāmaṇa Nala is so named because of its meaning. If there are afflictions and a lack of the path of wisdom, then these afflictions are called 'lack'. Furthermore, afflictions cannot lead people to the distant fruit of Buddhahood, which is also called 'lack'. Starting from what is to be severed, this is called Śrāmaṇa. Below Arhat, there is also the seventh person of flowing light. The four, including Arhat, are all the seventh, and they are all inseparable from the water of Buddha-nature. Among them, there is understanding and non-understanding, attainment and non-attainment, the reason for which is not yet known. Below, there will be a detailed explanation, clarifying that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) should have Buddha-nature, so it is said that they are inseparable. It is only because they focus on learning and do not understand the principles that Buddhas and Bodhisattvas can understand. Therefore, they will not be lost in the rational teachings of Nirvana. Below, it is explained that Arhats attain the fivefold Dharma body and use the path of the Four Wisdoms to escape the Three Realms, which is called reaching the other shore, but it is different from the ultimate state of Buddhas and Bodhisattvas. The Four Wisdoms illuminate the place where the karmic retribution of what has already been born is exhausted, which is called 'the wisdom of the exhaustion of my birth'. Nirvana is called 'Brahma'. The initial empty contemplation of the Arhat fruit truly understands the path of escaping the Three Realms, which is called 'Brahma conduct has been established'. After the wisdom of exhaustion is produced, the mind arises in relation to this Brahma conduct that has been established, which is called 'the wisdom of Brahma conduct has been established'. When the path is cultivated completely, it is called 'what has been done is completed'. The mind arises in relation to the path of what has been done, which is called 'the wisdom of what has been done'. When there is no birth or ultimately no longer receiving the fruit of future existence, the mind arises in relation to not receiving future existence, which is called 'the wisdom of not receiving future existence'. The first and last two wisdoms are related to the Truth of Cessation (Nirodha Satya), and the middle two wisdoms are related to the Truth of the Path (Mārga Satya). In the past teachings, the Four Wisdoms Nirvana of the Two Vehicles, in the form of the three fruits of ordinary people, was called the ultimate, complete, and without remainder. But according to the present scripture, only the Buddha can be called the ultimate, complete, and without remainder. The Four Wisdoms Nirvana of the Two Vehicles cannot be called the ultimate, complete, and without remainder. However, the true nature of the Four Wisdoms of the Two Vehicles will never be defiled, and will not lose the name of purity because of defilement. The reason why these seven kinds of beings do not cultivate body, precepts, mind, and wisdom is as follows. The analogy of the Ganges River above is, in general, a metaphor for the arising and severing of clarity. If one does not understand the Middle Way principle and the Four Buddha-natures that I have spoken of, one will become the first two kinds of people. If one can understand, one will become the last five kinds of people. The analogy of speaking and combining people is over. Now, it is proposed again in general, exhorting everyone to cultivate. It is explained that if one does not cultivate body, precepts, mind, and wisdom, one will often sink and become the first two kinds of people. If one can cultivate, one will surely become the last five kinds of people in order. If someone says Icchantika below...

明中道佛性非有非無。若作定有定無執者皆謗三寶也。若不捨闡提之心即得菩提者。是名染著。若言畢竟不得乖必當得名妄語也。是七種人已下。還成前二執乖理是失也。一人具七者。明闡提發心修善次第相續。逕后五人終得作佛。成后不得名虛妄也。七人各一故。闡提之人守在初一非后六人未是得佛成前即得菩提是染著也。虛空現有通生之用佛性未是現有而用故。言非有如虛空也。當常佛性可修善而見不同兔角畢竟是無故。言非無如兔角也。不名一法乃至萬法者。明佛性真體絕於萬相。不可以其數量注論也。金剛已還下至闡提善以不善無記五陰等緣性無邊。亦不可以數量注局也。未得菩提已下。釋斯緣性兆是數量也。眾生佛性猶如虛空已下。此品大段第四明佛性與虛空有同有異也。所以發問者。經初已來每明佛性猶如虛空。次前後言佛性非有如虛空。前後相違不得不會故。迦葉致問為彰同異也。以是因緣者。以是虛空非三世攝。非內非外無有掛礙三因緣故。故名佛性如虛空也。無非虛空者。明世間無有一法。是有如四大非是虛空而為虛空之所對治。是故虛空無有對治破物之功。是以得知虛空是無非是有也。故言無非虛空對於虛空也。涅槃之法破諸煩惱萬行家果。是故名有也。或者執有實是大故。迦葉執或情而問。世

間亦無非四大法。如虛空等□對四大。而是四大得為實有虛空無對。何為不有也。是有可見已下。明涅槃具此十三法故。得名為有虛空無。此故無也。汝意謂若離涅槃十三法外更有法者。正四大是有者。必三世攝非實有也。虛空若同四大是實有者。是三世攝也。下有二人計。虛空一人計。虛空與有併合一而有異。如計結眼著一匹緋。第二人計虛空在物中下自廣破。已合共合者。因中計果家計萬物未生之時已有。與虛空合性生時後與空合故。言已合共合也。若使虛空體是其有。而離虛豁虛空在有中住者。有物亦應離虛豁虛空在余有中住。汝以兩有相礙不得相住者。虛空是有後是無礙亦不得住有。如今虛空遍一切處。故知是無也。風依虛空空無常故風亦無常者。若是有與風作因應是無常如前。地水是有與他作因是無常也。而虛空是常故。知是無也。我終不與世間共諍已下。此品大段第五明二諦也。此即廣上三解脫門三十七品為諸煩惱作不生生因下明三漏。廣上煩惱修道廣上三十七品。亦云廣前為破煩惱非涅槃故名為涅槃。此下廣明修道破除三漏煩惱之法。終得涅槃故得廣之接。次經文由上如來明隨自意語說于佛性意。謂如來不與物同故。次云不與世諍。亦云因上外人計虛空為明如來。廣破明虛空。是似與世諍明如來除物橫

【現代漢語翻譯】現代漢語譯本間亦無非四大法（地、水、火、風四種基本元素）。如果說虛空等同於四大，那麼四大就可以被認為是真實存在的，而虛空沒有與之相對立的事物，為什麼說它不存在呢？『是有可見已下』，說明涅槃具備這十三種法，因此可以被稱為『有虛空無』。這個『故無也』，是說如果你的意思是，在涅槃的十三法之外還有其他的法，那麼正四大如果存在，也必定是被三世所包含，並非真實存在。虛空如果和四大一樣是真實存在的，那麼它也會被三世所包含。下面有兩種計較虛空的觀點。一種人認為，虛空與有併合，但又有所不同，就像有人把眼睛貼在一匹紅色的絲綢上。第二種人認為虛空存在於物體之中，下面會詳細破斥這種觀點。『已合共合者』，是指因中計果，有人認為萬物在未產生的時候就已經存在，與虛空結合。在產生的時候，後來才與虛空結合，所以說『已合共合』。如果虛空的本體是『有』，並且離開遮蔽，虛空存在於『有』之中，那麼『有』也應該離開遮蔽，虛空存在於其他的『有』之中。你認為兩個『有』互相妨礙，不能互相存在，那麼虛空作為『有』之後是『無』，沒有阻礙，也不能存在於『有』之中。現在虛空遍佈一切地方，所以可知它是『無』。如果說風依靠虛空，而虛空是無常的，所以風也是無常的。如果『有』與風作為原因，那麼也應該是無常的，就像之前的地水作為『有』，與他物作為原因，是無常的。而虛空是常，所以可知它是『無』。『我終不與世間共諍已下』，這一品的大段第五部分闡明二諦（真諦和俗諦）。這裡廣泛地闡述了以上的三解脫門（空、無相、無愿）和三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），為諸煩惱製造不生起的原因。下面闡明三漏（欲漏、有漏、無明漏）。廣泛地闡述了以上的煩惱和修道，廣泛地闡述了以上的三十七道品，也可以說是廣泛地闡述了之前爲了破除煩惱而非涅槃的原因，所以稱為涅槃。下面廣泛地闡明修道破除三漏煩惱之法，最終得到涅槃，所以可以廣泛地連線。接下來的經文由如來說明隨自己意願說佛性的含義，意思是如來不與事物相同，接著說不與世間爭論。也可以說因為之前的外人認為虛空是爲了說明如來，廣泛地破斥說明虛空，好像與世間爭論一樣，說明如來去除事物橫亙。

【English Translation】 English version Ultimately, there are only the Four Great Elements (earth, water, fire, and wind). If emptiness is equated with the Four Great Elements, then these elements could be considered truly existent. However, emptiness has no counterpart. Why then is it said to not exist? 'From 'Is existent, visible, and below,' it is clarified that Nirvana possesses these thirteen dharmas, hence it can be called 'existent emptiness, non-existent.' This 'therefore non-existent' means that if you believe there are dharmas beyond the thirteen dharmas of Nirvana, then the Four Great Elements, if they exist, must be contained within the three times (past, present, future) and are not truly existent. If emptiness is truly existent like the Four Great Elements, then it too would be contained within the three times. Below are two views on emptiness. One view holds that emptiness and existence are combined but different, like someone focusing their eyes on a piece of red silk. The second view holds that emptiness exists within objects, which will be refuted in detail below. 'Already combined, jointly combined' refers to the cause assuming the result. Some believe that all things existed before they were produced, combined with emptiness. At the time of production, they later combine with emptiness, hence 'already combined, jointly combined.' If the substance of emptiness is 'existent,' and it exists within 'existence' by leaving obstructions, then 'existence' should also leave obstructions and emptiness should exist within other 'existences.' If you argue that two 'existences' obstruct each other and cannot coexist, then emptiness, being 'non-existent' after being 'existent,' without obstruction, also cannot exist within 'existence.' Now, emptiness pervades all places, so it is known to be 'non-existent.' If wind relies on emptiness, and emptiness is impermanent, then wind is also impermanent. If 'existence' and wind act as a cause, then it should also be impermanent, like the previous earth and water as 'existence,' acting as a cause with other things, are impermanent. But emptiness is permanent, so it is known to be 'non-existent.' 'I do not contend with the world' and below, this section, the fifth major part, elucidates the Two Truths (conventional truth and ultimate truth). Here, it extensively elaborates on the above Three Doors of Liberation (emptiness, signlessness, wishlessness) and the Thirty-Seven Limbs of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Roads to Magical Powers, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path), creating the cause for non-arising of all afflictions. Below, it elucidates the Three Leakages (sensuality leakage, existence leakage, ignorance leakage). It extensively elaborates on the above afflictions and the path of cultivation, extensively elaborates on the above Thirty-Seven Limbs of Enlightenment, which can also be said to extensively elaborate on the reason for previously refuting afflictions rather than Nirvana, hence it is called Nirvana. Below, it extensively elucidates the dharma of cultivating the path to eliminate the afflictions of the Three Leakages, ultimately attaining Nirvana, so it can be extensively connected. The following sutra text explains the meaning of the Tathagata speaking about Buddha-nature according to his own intention, meaning the Tathagata is not the same as things, and then says he does not contend with the world. It can also be said that because the previous outsiders thought emptiness was to explain the Tathagata, it extensively refutes and explains emptiness, as if contending with the world, explaining that the Tathagata removes the obstruction of things.

計。為同其旨內實無諍。次云不與世諍。又覆上明佛性妙有常住不同三世異於虛空理應修善了之故。下正明修道斷累顯性之義也。云何為色從煩惱生者。上言凡夫色從煩惱生。是以無常苦無我不凈。今欲使行者識根除本故。發問言色從云何許煩惱而生。下答從三漏煩惱生也。自下大意明凡夫從三漏生故無常。當法身不從三漏。是故常樂也。從煩惱三種已下。第一段略明三漏。就中凡有五段明義。第一從初已下。此明觀三漏過患。第二當觀一切有漏煩惱已下。此明觀三漏因。第三從次觀果報已下。此明觀三漏果報。第四從觀果報已已下。此明觀三漏輕重。作輕重觀者。為欲修道滅除之也。第五從是人爾時精進修道已下。明修道斷煩惱也。從云何名為欲漏有漏無明漏已下。第二廣明三漏。就中亦有五文。還廣上五。第一從初已下。此還廣上三漏過患。云何名為欲漏有漏無明漏者。問意得知。凡色從三漏者。問意得知凡色。從三漏生故。無常苦未識三漏。復云何得生。下答內外因緣故得生也。無明即一切諸漏根本者。九使前八品無明。能使生九使諸漏之體名為根本。何以故已下。偏明我見。前無明能生我見成前句根本之義。即亦通類諸使前無明能生諸使為根本之義。所以但就我見釋者。以是諸見之原故也。于陰界入謂有眾生

【現代漢語翻譯】現代漢語譯本：

這是爲了與其宗旨相符，內在實際上沒有爭論。接下來是不與世俗爭論。而且，前面已經闡明佛性是微妙、存在、恒常的，不同於三世，異於虛空，所以應該修習善行來了解它。下面正是闡明修道斷除煩惱，顯現佛性的意義。『云何為色從煩惱生者？』（什麼是色從煩惱而生？）前面說凡夫的色是從煩惱而生，因此是無常、苦、無我、不凈的。現在想要使修行者認識到根源並消除根本，所以提問說色是從什麼地方允許煩惱而生的。下面回答說從三漏煩惱而生。從下面開始的大意是闡明凡夫是從三漏而生，所以是無常的。當法身不從三漏，所以是常樂的。從『從煩惱三種』以下，第一段簡略地闡明三漏。其中共有五段闡明意義。第一段從『從初』以下，這是闡明觀察三漏的過患。第二段從『當觀一切有漏煩惱』以下，這是闡明觀察三漏的因。第三段從『次觀果報』以下，這是闡明觀察三漏的果報。第四段從『觀果報已』以下，這是闡明觀察三漏的輕重。作輕重觀，是爲了想要修道滅除它。第五段從『是人爾時精進修道』以下，闡明修道斷除煩惱。從『云何名為欲漏（Kāma-āsava，欲漏）、有漏（Bhava-āsava，有漏）、無明漏（Avijjā-āsava，無明漏）』以下，第二段廣泛地闡明三漏。其中也有五段文字，還是廣泛地闡明上面的五點。第一段從『從初』以下，這是還是廣泛地闡明上面的三漏的過患。『云何名為欲漏、有漏、無明漏者？』（什麼是叫做欲漏、有漏、無明漏？）提問的用意可以得知。凡是色從三漏，提問的用意可以得知凡是色。從三漏而生，所以是無常、苦，還沒有認識三漏。又怎麼能夠產生呢？下面回答說內外因緣的緣故才能夠產生。『無明即一切諸漏根本者』（無明就是一切諸漏的根本），九使（Navānusaya，九使）中的前八品無明，能夠使產生九使諸漏的本體叫做根本。『何以故』（為什麼呢？）以下，偏重闡明我見（Sakkayaditthi，身見）。前面的無明能夠產生我見，成就前面句子的根本的意義。也通用於類似諸使前面的無明能夠產生諸使作為根本的意義。所以只就我見來解釋，因為這是各種見解的根源。于陰（Skandha，蘊）、界（Ayatana，處）、入（Dhatu，界）認為有眾生

【English Translation】 English version:

This is to be in accordance with its purpose, and there is actually no dispute within. Next is not to dispute with the world. Moreover, it has been clarified above that Buddha-nature (Buddha-dhātu) is subtle, existent, and constant, different from the three times (past, present, future), and different from emptiness (śūnyatā), so one should cultivate good deeds to understand it. The following is precisely to clarify the meaning of cultivating the path to cut off afflictions and manifest Buddha-nature. 'What is form (rūpa) born from afflictions (kleśa)?' It was said earlier that the form of ordinary people is born from afflictions, therefore it is impermanent (anitya), suffering (duḥkha), without self (anātman), and impure (aśubha). Now, wanting to enable practitioners to recognize the root and eliminate the fundamental, the question is asked, from where does form allow afflictions to arise? The answer below is that it arises from the three outflows (āsava). The general meaning from below is to clarify that ordinary people are born from the three outflows, therefore they are impermanent. When the Dharma-body (Dharmakāya) does not come from the three outflows, therefore it is constant and blissful. From 'from the three types of afflictions' onwards, the first section briefly clarifies the three outflows. There are five sections in total clarifying the meaning. The first section, from 'from the beginning' onwards, clarifies observing the faults of the three outflows. The second section, from 'when observing all afflicted afflictions' onwards, clarifies observing the cause of the three outflows. The third section, from 'next observing the karmic retribution' onwards, clarifies observing the karmic retribution of the three outflows. The fourth section, from 'observing the karmic retribution already' onwards, clarifies observing the severity of the three outflows. Making the observation of severity is to eliminate it by wanting to cultivate the path. The fifth section, from 'this person at that time diligently cultivates the path' onwards, clarifies cultivating the path to cut off afflictions. From 'What are called the outflow of desire (Kāma-āsava), the outflow of existence (Bhava-āsava), and the outflow of ignorance (Avijjā-āsava)?' onwards, the second section extensively clarifies the three outflows. There are also five sections of text within, still extensively clarifying the above five points. The first section, from 'from the beginning' onwards, still extensively clarifies the faults of the above three outflows. 'What are called the outflow of desire, the outflow of existence, and the outflow of ignorance?' The intention of the question can be known. All form comes from the three outflows, the intention of the question can be known that all form. Born from the three outflows, therefore it is impermanent and suffering, and the three outflows have not yet been recognized. How can it be produced again? The answer below is that it can be produced because of internal and external conditions. 'Ignorance is the root of all outflows,' the first eight qualities of ignorance in the nine latent tendencies (Navānusaya) can cause the substance of the nine latent tendencies to be called the root. 'Why?' Below, the emphasis is on clarifying the view of self (Sakkayaditthi). The previous ignorance can produce the view of self, achieving the meaning of the root of the previous sentence. It also applies to the meaning that ignorance before similar latent tendencies can produce the latent tendencies as the root. The reason for only explaining the view of self is that it is the origin of all views. Regarding the aggregates (Skandha), realms (Ayatana), and entrances (Dhatu) as having sentient beings

因是次第生我見前無明也。想倒者妄情分別。謂實眾生受心起時亦妄緣實生見倒者。行心之中我見前無明也。以是因緣已下。向就我見釋竟。今還總結九使。前無明生其九使一切漏也。下引經作證說。無明者通舉九使。前八品無明也。貪瞋癡因者。貪瞋前無明與上品貪瞋作因癡通七使。今言癡因者。七使前無明與上品七使作因。何以得知。癡通七使。論經三不善中問。何故不說慢等。答言以癡攝故。故得知也。然三不善中增微合說。今三毒明義。但取上品不通無明。若就十惡十使明義。準取上品貪瞋邪見也。今言與貪等作因者。作習因也。若隔行而生為增上緣生。若過去無生因者。現起中上容與攝行中上為生因而生因義難下不能與中上為生因。要同類攝行相望及上品生中下品中品生下品有生因義也。行心之始八品之前未成使者。微貪瞋癡名不善思惟作次第習因生於無明名為因也。無明生不善思惟者。作其生因生後行之初不善思惟也。生煩惱因緣者。外緣五塵也。親近名無明者。此據內心無明作語不善思惟。習生中近如子生外五塵遠發如四大也。是內無明者。九使前八實通內外境上而生。今言內者經文略也。此無明使即亦是漏。生諸漏者。生諸漏者生九使體。然九使內外境成由前無明而生名內外因也。無明名內倒者。通

舉九使。前無明此是輕倒。不識無常等者。此文是略。亦不識常樂等。此以到成其漏義也。第二從世尊如佛所說有智之人已下。此明觀煩惱因也。造作何行生煩惱者。明多瞋人。若作不凈觀行必更生瞋為生此煩惱也。憍慢時不宜修智心沒不宜修定必生煩惱故。言時中時生煩惱也。惡知識等即是誰也。共同止住必生煩惱也。轉下作中乃至中業作上。此猶明生煩惱義耳。但為明煩惱三品增長生三品業。舉業為成煩惱增長故小異也。眾生一身云何能起種種煩惱者。此為欲明現在煩惱皆由過去煩惱為因。是以今現遇緣而生得生也。第三從世尊智者云何觀于果報已下。此次明觀三漏果報也。依上略門中。第四明煩惱輕重。此中略而不釋也。從智者觀已為斷。如是煩惱果報已下。訖至迦葉白佛云何名為清凈梵行以來。此還廣上略門第五修道斷煩惱也。眾生皆從煩惱而得果者。迦葉因上無始終無明相生復說其斷即執無始終相生明無窮故。不可得斷無修道義也。眾生觀受已下。卻推漏因大意欲明受想觸欲是煩惱因。又多過患故須修道而斷除也。又復為遣眾疑。是以自下廣就受想乃訖業苦離釋以明有修道義。就觀受中亦有五種觀門。第一從初已下明觀其受體為一切愛。作近因者。前總明三受生於諸。此下但明樂受近生其愛。以是受生義強

【現代漢語翻譯】現代漢語譯本列舉九種使（jiǔ shǐ）。前面的『無明』（wú míng，ignorance）指的是輕率顛倒。『不識無常等者』，這裡是省略的說法，也指不認識常、樂等。這用『到』（dào）來成就其『漏』（lòu，outflow）的含義。第二部分從『世尊如佛所說有智之人已下』開始，這說明觀察煩惱的原因。『造作何行生煩惱者』，說明多嗔恨的人，如果修不凈觀，必定會更加產生嗔恨，因此產生這種煩惱。驕慢的時候不適合修習智慧，心神沉沒的時候不適合修習禪定，必定會產生煩惱，所以說『時中時生煩惱也』。『惡知識等』指的是誰呢？共同居住在一起必定會產生煩惱。『轉下作中乃至中業作上』，這仍然是說明產生煩惱的含義。只是爲了說明煩惱的三品增長產生三品業。舉出業是爲了成就煩惱的增長，所以略有不同。『眾生一身云何能起種種煩惱者』，這是爲了說明現在的煩惱都是由過去的煩惱作為原因，因此現在遇到因緣而產生。第三部分從『世尊智者云何觀于果報已下』開始，這說明觀察三種漏的果報。依據上面的簡略門。第四部分說明煩惱的輕重，這裡簡略而不解釋。從『智者觀已為斷。如是煩惱果報已下』開始，直到『迦葉白佛云何名為清凈梵行以來』結束，這還是廣泛地說明上面簡略門中的第五種修道斷煩惱。『眾生皆從煩惱而得果者』，迦葉因為上面無始無終的無明相產生，又說它的斷滅，就執著于無始無終的相產生，說明無窮無盡，所以不可斷滅，沒有修道的意義。『眾生觀受已下』，卻推究漏的原因，大意是想說明受（shòu，feeling）、想（xiǎng，perception）、觸（chù，contact）、欲（yù，desire）是煩惱的原因，又有很多過患，所以必須修道而斷除。又爲了消除眾人的疑惑，因此從下面廣泛地就受、想，直到業苦的解脫來解釋，以說明有修道的意義。就觀察受中也有五種觀察門。第一種從開始說明觀察受的本體為一切愛的近因。前面總的說明三種受產生諸，這裡只說明樂受（lè shòu，pleasant feeling）接近產生愛，因為這種受產生愛的意義強烈。

【English Translation】 English version Enumerating the Nine Bonds (jiǔ shǐ). The preceding 'Ignorance' (wú míng) refers to frivolous inversion. 'Not recognizing impermanence, etc.' is an abbreviated statement, also referring to not recognizing permanence, bliss, etc. This uses 'arrival' (dào) to accomplish the meaning of 'outflow' (lòu). The second part, starting from 'The World Honored One, as the Buddha said, those with wisdom, etc.,' explains observing the causes of afflictions. 'What actions create afflictions?' clarifies that for those with much anger, if they practice the contemplation of impurity, they will inevitably generate more anger, thus producing this affliction. It is not suitable to cultivate wisdom during arrogance, nor is it suitable to cultivate concentration when the mind is submerged, as afflictions will inevitably arise. Therefore, it is said, 'afflictions arise in due time.' Who are the 'evil companions, etc.'? Living together inevitably generates afflictions. 'Transforming the lower into the middle, and even the middle karma into the upper' still explains the meaning of generating afflictions. It merely clarifies that the three grades of afflictions increase, producing the three grades of karma. Mentioning karma is to accomplish the increase of afflictions, hence the slight difference. 'How can various afflictions arise in one body of a sentient being?' This is to explain that present afflictions are all caused by past afflictions, therefore they arise when encountering conditions in the present. The third part, starting from 'The World Honored One, how do the wise observe the retribution of consequences, etc.,' explains observing the retribution of the three outflows. Based on the above abbreviated gate. The fourth part explains the lightness or heaviness of afflictions, which is briefly mentioned without explanation here. Starting from 'The wise observe and then sever. Such is the retribution of afflictions, etc.,' and ending with 'Kāśyapa (迦葉) asked the Buddha, what is called pure Brahma conduct,' this extensively explains the fifth practice of severing afflictions through cultivation from the above abbreviated gate. 'Sentient beings all obtain consequences from afflictions,' Kāśyapa, because the beginningless and endless aspect of ignorance arises above, and then speaks of its cessation, clings to the arising of the beginningless and endless aspect, explaining that it is endless, therefore it cannot be severed, and there is no meaning of cultivation. 'Sentient beings observe feeling, etc.,' but investigate the causes of outflows, intending to explain that feeling (shòu), perception (xiǎng), contact (chù), and desire (yù) are the causes of afflictions, and there are many faults, so one must cultivate the path and sever them. Furthermore, to dispel the doubts of the masses, therefore, from below, it extensively explains feeling, perception, until the liberation from the suffering of karma, to explain that there is meaning in cultivation. Within the observation of feeling, there are also five types of observation gates. The first, starting from the beginning, explains observing the essence of feeling as the proximate cause of all love. The preceding generally explains that the three types of feeling generate all, but here it only explains that pleasant feeling (lè shòu) closely generates love, because the meaning of this feeling generating love is strong.

過患處多。是以偏觀生其厭離也。明萬境上愛皆由受生。名與一切作近因也。亦云五識五意識第六意識后所起愛者。皆由受生名一切與而作近因也。餘二受與瞋癡為近因也。第二從既觀受已下。此明觀其受因。其實受由想生。言不從想生者。不從神我士夫神我想生也。第三從智者。觀因已次觀果報已下。明觀受果報。唯是其苦故。能深厭除斷受因。何等受能作愛者。樂受生愛名為作愛。何等愛能作受者。現受遠從過去愛生也。第四從若能如是深觀愛因已下。此明斷受也。深觀愛因者。受是愛因。受因者過愛與現受為因。亦云愛因者指愛是受因也。受因者指受是愛因也。然斷之有方。要由理觀。是以第五知從八正即便修集已下。明其修道成向斷義由起樂受動發身心廣為其惡名為增長。餘二受亦爾。又云由樂受故。身心調暢。由苦受故損於身心。由舍受故身心調和。皆名增長。亦可三受在心身拔外彰為增長耳。想從無明生復生后或名無明觸。從前解生復生后解名為明觸。從善無記生復生善無記名非明非無明觸。解云。明觸者生空真觀以上訖盡無生出觀心。后識緣五塵生想緣假不著名用之解名為明也。文言即八正道者。由空觀八正導想不著故言即也。二觸增長者。次第增長也。下明想門欲門業苦等門。皆有五義。同上受中尋

【現代漢語翻譯】現代漢語譯本過患之處很多。因此，片面地觀察（樂）受會產生厭離心。明確了萬境之上的愛都由（樂）受產生，（樂）受與一切（愛）作為近因。也可以說，五識、五意識、第六意識之後所產生的愛，都是由（樂）受產生，（樂）受與一切（愛）作為近因。其餘兩種受（苦受和舍受）與嗔和癡作為近因。第二（部分），從『既觀受已下』開始，這說明了觀察（樂）受的因。實際上，（樂）受由想產生。說（樂）受不從想產生，是指不從神我、士夫、神我想產生。第三（部分），從『智者。觀因已次觀果報已下』開始，說明了觀察（樂）受的果報，唯有苦，因此能夠深深地厭惡並斷除（樂）受的因。什麼樣的（樂）受能夠（產生愛）呢？樂受產生愛，名為『**』。什麼樣的愛能夠產生（樂）受呢？現在的（樂）受，從過去（的）愛產生。第四（部分），從『若能如是深觀愛因已下』開始，這說明了斷除（樂）受。深刻地觀察愛的因，（即）（樂）受是愛的因。（樂）受的因，過去（的）愛與現在的（樂）受作為因。也可以說，愛的因，指的是愛是（樂）受的因。（樂）受的因，指的是（樂）受是愛的因。然而斷除它是有方法的，需要通過理性的觀察。因此，第五（部分），從『知從八正即便修集已下』開始，說明了修道成就，趨向斷除的意義。由於產生樂受，觸動引發身心，廣泛地做惡，這叫做增長。其餘兩種受（苦受和舍受）也是這樣。又說，由於樂受，身心調暢；由於苦受，損害身心；由於舍受，身心調和，都叫做增長。也可以說，三種受在身心拔除外在的彰顯，是為增長。想從無明（avidyā）（無知）生，復生（想）后，或者叫做無明觸。從前解生，復生后解，名為明觸。從善無記生，復生善無記，名非明非無明觸。解釋說，明觸，是指生空真觀以上，直到盡無生出觀心。后識緣五塵生想，緣假不著名用之解，名為明。文言『即八正道者』，由於空觀，八正道（aṣṭāṅgamārga）（八正道）引導想不執著，所以說『即』。二觸增長，是次第增長。下面說明想門、欲門、業苦等門，都有五種意義，與上面的受中（所說）相同。

【English Translation】 English version The faults are numerous. Therefore, partially observing sensation (vedanā) leads to aversion. It clarifies that all love arising from the myriad realms is born from sensation, with sensation serving as the proximate cause for everything (love). It can also be said that the love arising after the five consciousnesses, the five mental consciousnesses, and the sixth consciousness is all born from sensation, with sensation serving as the proximate cause for everything (love). The remaining two sensations (painful and neutral) serve as proximate causes for aversion and delusion. The second (part), starting from 'Having observed sensation...', explains the observation of the cause of sensation. In reality, sensation arises from thought (saṃjñā). Saying that sensation does not arise from thought means it does not arise from a self-entity, a person, or the thought of a self-entity. The third (part), starting from 'The wise one, having observed the cause, then observes the result...', explains the observation of the result of sensation, which is solely suffering. Therefore, one can deeply detest and eliminate the cause of sensation. What kind of (pleasant) sensation can (generate love)? Pleasant sensation generates love, which is called '**'. What kind of love can generate (pleasant) sensation? The present (pleasant) sensation arises from past love. The fourth (part), starting from 'If one can deeply observe the cause of love in this way...', explains the cessation of sensation. Deeply observing the cause of love means that sensation is the cause of love. The cause of sensation is past love and present sensation as the cause. It can also be said that the cause of love refers to love being the cause of sensation. The cause of sensation refers to sensation being the cause of love. However, there is a method to cease it, which requires rational observation. Therefore, the fifth (part), starting from 'Knowing from the Eightfold Path, one then cultivates...', explains the accomplishment of the path, moving towards the meaning of cessation. Due to the arising of pleasant sensation, which stirs and triggers the body and mind, extensively doing evil is called growth. The remaining two sensations (painful and neutral) are also like this. It is also said that due to pleasant sensation, the body and mind are harmonious; due to painful sensation, the body and mind are harmed; due to neutral sensation, the body and mind are balanced, all of which are called growth. It can also be said that the manifestation of the three sensations externally from the body and mind is called growth. Thought arises from ignorance (avidyā), and after thought arises again, it is called ignorance contact. From the arising of prior understanding, and the arising of subsequent understanding, it is called clear contact. From the arising of wholesome indeterminate, and the arising of wholesome indeterminate again, it is called neither clear nor ignorant contact. The explanation says that clear contact refers to the true observation of emptiness of inherent existence and above, until the exhaustion of the mind arising from the absence of arising. The subsequent consciousness cognizes the five sense objects, giving rise to thought, and the understanding of the provisional, non-substantial name and function is called clear. The text says 'That is, the Eightfold Path (aṣṭāṅgamārga)', because through the observation of emptiness, the Eightfold Path (aṣṭāṅgamārga) guides thought without attachment, therefore it is said 'that is'. The growth of the two contacts is gradual growth. The following explains that the gate of thought, the gate of desire, the gate of karmic suffering, etc., all have five meanings, the same as in the above sensation.

文可知也。及觀受時亦不生貪者。欲明意地貪不從五識后受生。亦云此貪何由而生。皆由前適想故起為彰想過故言受下生貪也。就門中明大小無量者。皆是外人所計神我。所以皆作想名說者。由想執實後計於我。是故名我為想。又云外人貴想故名我為想也。三想滅名解脫也。智者觀欲已下次明欲也。上明受想是其漏因。今明欲者。是明漏體。又云此明欲者故是上愛更無別法。所以復明者。為明愛是受生之本有多過患故。作異名重彰之也。又復所以更舉來者。為下生業故也。就欲門中明欲體欲因並列合明無有別文也。十種想者。當是十惡也。煩惱能發生于業名為生業。業是正業名為受業煩惱非正名為不作也。與業共行者共行一境亦云俱能感果共行生死也。則有二種者。一作生業者發業生也。二作受業者潤業受生也。業因即無明觸者。由前想觸及行中無明並行九使次第發生于業名為因耳　非生因也。閻浮善業是劣。為強煩惱作緣而發故。言上上因緣生閻浮也。北方善業是勝。為微煩惱之所發潤故。即下下因緣生郁單曰東西二方升降可知也。次觀是是所得果報以下。次明觀苦。就中明觀三世十二因緣展轉生苦也。從智者復觀已下。此明觀過去煩惱因緣生現眾苦。從苦因緣故生於煩惱已下。此明現在業及煩惱生未來苦。從有因

【現代漢語翻譯】現代漢語譯本：

這些道理是可以理解的。當觀察感受時，如果不起貪念，這表明意念中的貪慾不是從五識之後產生的。有人會問，『這種貪慾是從哪裡產生的呢？』都是因為之前不恰當的想像而產生的。爲了彰顯想像的過失，所以說『感受之下產生貪慾』。關於門中說明大小無量，都是外道所計度的神我。所以都用『想』來命名。因為他們執著于想像的真實性，然後計較於我，所以稱『我』為『想』。也有人說，外道看重想像，所以稱『我』為『想』。三種想像滅除，就叫做解脫。『智者觀欲已下』，下面說明慾望。上面說明感受和想像是煩惱的起因，現在說明慾望，是說明煩惱的本體。也有人說，這裡說明的慾望，就是上面的愛，沒有其他的法。之所以再次說明，是爲了說明愛是感受產生的根本，有很多過患，所以用不同的名稱來重複說明。又之所以再次舉出『來』，是爲了下面產生業。關於慾望的門中，說明慾望的本體和慾望的起因，並列在一起說明，沒有其他的文字。

十種想，應當是十惡。煩惱能夠發生業，叫做『生業』。業是正業，叫做『受業』，煩惱不是正業，叫做『不作』。與業共同執行，就是共同執行於一個境界，也可以說是共同感受果報，共同經歷生死。那麼就有兩種，一是『作生業』，就是發起業的產生；二是『作受業』，就是滋潤業而感受產生。業的起因就是無明和觸，因為之前的想像、觸及行為中的無明並行，九種煩惱依次發生業，這叫做『因』，不是『生因』。閻浮提（Jambudvipa，南贍部洲）的善業是劣等的，因為強大的煩惱作為緣而引發，所以說『以上上因緣產生閻浮提』。北方（Uttarakuru，北俱盧洲）的善業是殊勝的，因為微弱的煩惱所引發和滋潤，就是以下下因緣產生郁單曰（Uttarakuru，北俱盧洲），東西二方（Purva-videha，東勝身洲；Apara-godaniya，西牛賀洲）的升降可以類推得知。下面觀察這些是所得的果報以下，下面說明觀察苦。其中說明觀察三世十二因緣輾轉產生苦。從『智者復觀已下』，這裡說明觀察過去煩惱因緣產生現在的各種苦。從『苦因緣故生於煩惱已下』，這裡說明現在的業和煩惱產生未來的苦。從『有因』

【English Translation】 English version:

These principles can be understood. When observing feelings, if greed does not arise, it indicates that greed in the mind does not arise after the five consciousnesses. Someone might ask, 'Where does this greed come from?' It all arises from inappropriate imagination in the past. To highlight the fault of imagination, it is said that 'greed arises under feeling'. Regarding the explanation of great and immeasurable in the gate, they are all the self-conceptions of outsiders. Therefore, they are all named 'thought'. Because they are attached to the reality of imagination, and then calculate on the self, so they call 'self' as 'thought'. Some also say that outsiders value imagination, so they call 'self' as 'thought'. The extinction of three kinds of imagination is called liberation. 'The wise observe desire below', below explains desire. Above explains that feeling and imagination are the causes of leakage, now explaining desire is explaining the body of leakage. Some also say that the desire explained here is the love above, there is no other Dharma. The reason for explaining again is to explain that love is the root of feeling, and there are many faults, so use different names to repeat the explanation. Also, the reason for mentioning 'come' again is for the generation of karma below. Regarding the gate of desire, explaining the body of desire and the cause of desire, explaining them side by side, there are no other words.

The ten kinds of thoughts should be the ten evils. Afflictions can generate karma, called 'generating karma'. Karma is the right karma, called 'receiving karma', afflictions are not the right karma, called 'not doing'. Running together with karma means running together in one realm, or it can be said that they jointly experience the results, and jointly experience birth and death. Then there are two kinds, one is 'making generating karma', which is initiating the generation of karma; the other is 'making receiving karma', which is nourishing karma and experiencing generation. The cause of karma is ignorance and contact, because the previous imagination, contact, and ignorance in action run in parallel, and the nine afflictions generate karma in sequence, which is called 'cause', not 'generating cause'. The good karma of Jambudvipa (南贍部洲) is inferior, because strong afflictions are the cause of its initiation, so it is said that 'Jambudvipa (南贍部洲) is produced by superior causes and conditions'. The good karma of Uttarakuru (北俱盧洲) is superior, because it is initiated and nourished by weak afflictions, that is, Uttarakuru (北俱盧洲) is produced by inferior causes and conditions, and the rise and fall of the east (Purva-videha，東勝身洲) and west (Apara-godaniya，西牛賀洲) can be inferred. Below, observing these are the fruits obtained, below explains observing suffering. Among them, it explains observing the twelve links of dependent origination in the three times, which generate suffering in turn. From 'The wise also observe below', here it explains observing the past causes and conditions of afflictions that generate the various sufferings of the present. From 'Because of the cause and condition of suffering, afflictions are generated below', here it explains that the present karma and afflictions generate the future suffering. From 'Because of cause'

緣生有已下。此明未來業以煩惱復生來苦無有窮畔。其猶預還也。從智者若能下此以明。若能作向三世十二因緣。總觀三苦者。必新故兩已不受生死。此是勸觀結句也。從有智之人已下。別觀苦苦。從作是觀已復觀人天已下。此別觀壞苦。其中亦有苦苦。從智者深觀已下。訖盡為苦所壞亦復如是。此是別觀行苦。亦可總觀三苦也。從智者若能觀苦八種盡下能斷眾苦。此總舉結勸也。苦果報者。苦是果報文文六名取者是取因果報也。又云苦果名取者。類下文者。應改苦字為愛字。應言愛果名取也。下文更明愛果名取者。重舉為明斷也。愛因緣取者。思前八品第九愛名取。取因緣愛者。思復愛也。云何名為清凈梵行已下。此品大段第六廣明道體梵行為宗。上來通明有漏善行以為梵行名眾生中有妙藥王。此下將欲簡卻有漏善行。唯取初住以上真無漏觀以為梵行也。就此段中凡有二段。第一從初已下。正明真無漏體以為梵行。第二從十想已下。明住前觀行得無漏之由。就前段中凡有四段。第一從初已下。此總明初住以上無邊行法以為梵行。第二從如我先說此經雖攝一切諸法已下。明三十七品以為梵行。第三從若有菩薩於三十七品知根知因已下。就九法以為梵行。第四從世劣根本因增已下。就三法以明梵行所以。初總后別始廣終

【現代漢語翻譯】現代漢語譯本緣生有已下。這說明未來的業因煩惱而再次產生未來的苦難，沒有窮盡的邊際，就像猶豫不決一樣。從『智者若能』以下，這說明如果能夠觀察過去、現在、未來三世的十二因緣，總觀三苦（苦苦、壞苦、行苦），必定不再承受新的和舊的生死輪迴。這是勸勉觀察的總結句。從『有智之人』以下，分別觀察苦苦。從『作是觀已復觀人天』以下，這是分別觀察壞苦，其中也包含苦苦。從『智者深觀』以下，直到『盡為苦所壞亦復如是』，這是分別觀察行苦，也可以總觀三苦。從『智者若能觀苦八種盡』以下，到『能斷眾苦』，這是總括總結勸勉。苦果報方面，『苦』是果報，『文文六名取者』是取因果報。又說『苦果名取者』，類似下文的說法，應該把『苦』字改為『愛』字，應該說『愛果名取』。下文再次說明『愛果名取者』，是再次強調爲了明確斷除。『愛因緣取者』，思考前面八品，第九愛名為取。『取因緣愛者』，思考再次產生愛。『云何名為清凈梵行』以下，這一品大段第六部分廣泛闡明道體，以梵行為宗旨。上面通篇說明有漏的善行作為梵行，名為眾生中的妙藥王。下面將要簡別去除有漏的善行，只取初住以上的真正無漏觀作為梵行。就這一段中，總共有兩段。第一段從『初』以下，正式說明真正的無漏體作為梵行。第二段從『十想』以下，說明住前觀行獲得無漏的原因。就前一段中，總共有四段。第一段從『初』以下，總括說明初住以上無邊的行法作為梵行。第二段從『如我先說此經雖攝一切諸法』以下，說明三十七道品作為梵行。第三段從『若有菩薩於三十七品知根知因』以下，就九法來說明梵行。第四段從『世劣根本因增』以下，就三法來說明梵行的原因。先總后別，開始廣泛最終收斂。

【English Translation】 English version 'Arising from existence' and onwards. This explains that future karma, due to afflictions, will repeatedly generate future suffering without end, like hesitation. From 'If a wise person can' onwards, this explains that if one can observe the twelve links of dependent origination across the three times (past, present, and future), and comprehensively contemplate the three sufferings (suffering of suffering, suffering of change, and pervasive suffering), one will certainly no longer undergo new and old cycles of birth and death. This is a concluding sentence of exhortation to contemplate. From 'A wise person' onwards, separately contemplate the suffering of suffering. From 'Having made this contemplation, contemplate again humans and devas' onwards, this is separately contemplating the suffering of change, which also contains the suffering of suffering. From 'A wise person deeply contemplates' onwards, until 'completely destroyed by suffering, it is also thus', this is separately contemplating pervasive suffering, and it can also be a comprehensive contemplation of the three sufferings. From 'If a wise person can contemplate the eight kinds of suffering completely' onwards, to 'can sever all sufferings', this is a general concluding exhortation. Regarding the retribution of suffering, 'suffering' is the retribution, 'the six names taken in the text' refers to taking the cause and effect of retribution. Furthermore, saying 'the fruit of suffering is called taking', similar to the text below, the word 'suffering' should be changed to 'craving', and it should say 'the fruit of craving is called taking'. The text below further clarifies 'the fruit of craving is called taking', which is a repeated emphasis for clear severance. 'Craving as the condition for taking' refers to contemplating the previous eight categories, the ninth craving is called taking. 'Taking as the condition for craving' refers to contemplating the re-arising of craving. 'What is called pure Brahma-conduct' onwards, this large section, the sixth part, extensively elucidates the essence of the path, with Brahma-conduct as its principle. The above generally explains defiled virtuous conduct as Brahma-conduct, called the wonderful medicine king among sentient beings. Below, it will distinguish and remove defiled virtuous conduct, only taking the true undefiled contemplation from the initial stage of abiding (初住) and above as Brahma-conduct. Within this section, there are two parts in total. The first part, from 'initial' onwards, formally explains the true undefiled essence as Brahma-conduct. The second part, from 'ten thoughts' onwards, explains the reason why pre-abiding contemplation practice obtains undefiledness. Within the former part, there are four parts in total. The first part, from 'initial' onwards, generally explains the boundless practices from the initial stage of abiding and above as Brahma-conduct. The second part, from 'As I said before, although this sutra encompasses all dharmas' onwards, explains the thirty-seven factors of enlightenment as Brahma-conduct. The third part, from 'If a Bodhisattva knows the root and cause in the thirty-seven factors' onwards, explains Brahma-conduct in terms of nine dharmas. The fourth part, from 'The inferior root cause of the world increases' onwards, explains the reason for Brahma-conduct in terms of three dharmas. First general, then specific, beginning broadly and ending concisely.

略者。當是根有利鈍。宜悟不同故也。濟生死貧苦名寶。收理斯盡攝藏。從大海已下譬藏猛風已下譬寶。從畢竟者即是涅槃已下訖至下偈。第二就十想之觀以為梵行所以。明十想者。明上十地中行三十七品無漏真解。何由而成。藉此十想始時之觀故得故次明也。解云。此十想觀正是住前理觀之智作想名而說耳。如上二十五三昧。其實是智作三昧名說也。作十想觀故能成萬行。終得曏者畢竟涅槃故應修也。具上六想故能生下七種之心。由六生七故言即七想。因此七種心猶成六想也。能呵三界。即是第七多過罪想故須呵也。遠離者是第八因果通離也。滅除者是第九想。唯舉十使諸煩惱也。於三界中不生愛著。即是第十無愛想偏明一愛也。爾時迦葉即于佛前已下訖偈。此品大段第七明迦葉現同始悟領解歡喜說偈嘆佛也。就偈中初二偈讚歎如來常住真體。次下四偈讚歎如來因時所行。自下竟偈讚歎如來能垂大悲救拔物苦令其永離也。

憍陳如品

龍記

凡經有三分序正流通。從純陀品已來訖向迦葉品。明經之正體以常住因果以為宗致。然經必流通曠被一切。是以自此已下訖經。明摧天魔制外道明法輪下無有異見異學。既已大法得行。即是大段第三流通文。解云上大眾問品明斯現常師子迦葉。此之二品明斯常

【現代漢語翻譯】現代漢語譯本：『略者』，意思是說眾生的根器有利有鈍，適合領悟的程度不同。『濟生死貧苦名寶』，是指能夠收攝和包含所有這些（功德）。從『大海已下』是比喻藏，『猛風已下』是比喻寶。從『畢竟者』，也就是涅槃開始，到下面的偈頌為止，第二部分是關於以十想觀作為梵行的原因。說明十想，是爲了闡明在上十地中，通過修習三十七道品而獲得的無漏真解，是如何成就的。因為憑藉這十想最初的觀行才能獲得，所以接著說明它。解釋說，這十想觀正是安住于先前理觀之智而產生的作想，只是用『想』這個名稱來表達罷了。就像前面所說的二十五三昧，其實是智慧所產生的，只是用『三昧』這個名稱來表達。因為修習十想觀，所以能夠成就萬行，最終能夠達到所向往的畢竟涅槃，所以應當修習。具備了前面的六想，就能夠生起下面的七種心。由於六想產生七心，所以說『即七想』。因為這七種心，仍然能夠成就六想。『能呵三界』，指的是第七多過罪想，所以需要呵斥。『遠離者』，是第八因果通離。『滅除者』，是第九想，僅僅指十使等各種煩惱。『於三界中不生愛著』，指的是第十無愛想，特別強調了『愛』。當時，迦葉在佛前，一直到偈頌結束。這一大段的第七部分，說明迦葉表現出如同初悟時的狀態，領悟理解，歡喜地用偈頌讚嘆佛陀。在偈頌中，最初兩偈讚歎如來常住的真體，接下來的四偈讚歎如來在因地時所修行的，從自身以下到偈頌結束，讚歎如來能夠垂下大悲，救拔眾生的苦難，使他們永遠脫離。

『憍陳如品』

龍記

一般來說，一部經有三分：序分、正宗分和流通分。從『純陀品』開始，到『迦葉品』為止，闡明了經的正體，以常住的因果作為宗旨。然而，經必須流通，廣泛地利益一切眾生。因此，從這裡開始，到經的結尾，闡明了摧伏天魔，制服外道，闡明法輪之下沒有不同的見解和學說。既然大法已經得以推行，這就是第三部分流通文。解釋說，前面的『大眾問品』闡明了斯現常師子，『迦葉品』闡明了斯常。

【English Translation】 English version: 『The abbreviated』 means that sentient beings have sharp or dull faculties, and their suitability for understanding varies. 『Saving from the poverty and suffering of birth and death is called treasure,』 which means being able to gather and contain all these (merits). 『From the great sea onwards』 is a metaphor for treasure, and 『fierce wind onwards』 is a metaphor for jewels. From 『ultimately,』 which is Nirvana, to the end of the following verses, the second part is about using the Ten Thoughts as the reason for Brahma-conduct. Explaining the Ten Thoughts is to clarify how the non-outflow true understanding obtained through cultivating the Thirty-seven Limbs of Enlightenment in the upper ten grounds is achieved. Because it is obtained by relying on the initial contemplation of these Ten Thoughts, it is explained next. The explanation says that these Ten Thoughts are precisely the thoughts arising from the wisdom of abiding in the previous contemplation of principle, simply expressed using the name 『thought.』 Just like the Twenty-five Samadhis mentioned earlier, they are actually produced by wisdom, simply expressed using the name 『Samadhi.』 Because one cultivates the Ten Thoughts, one can accomplish myriad practices and ultimately reach the desired ultimate Nirvana, so one should cultivate them. Having the previous six thoughts enables one to generate the following seven types of minds. Because the six thoughts generate the seven minds, it is said 『namely the seven thoughts.』 Because these seven types of minds can still accomplish the six thoughts. 『Able to scold the Three Realms』 refers to the seventh thought of many faults and sins, so it needs to be scolded. 『Separation』 is the eighth, the separation of cause and effect. 『Elimination』 is the ninth thought, referring only to the Ten Fetters and various afflictions. 『Not generating attachment in the Three Realms』 refers to the tenth thought of no love, especially emphasizing 『love.』 At that time, Kashyapa (one of the Buddha's principal disciples) was in front of the Buddha, until the end of the verses. The seventh part of this large section explains that Kashyapa showed a state like that of initial enlightenment, understood and comprehended, and joyfully praised the Buddha with verses. In the verses, the first two verses praise the true, permanent body of the Tathagata (another name for the Buddha), the next four verses praise the practices of the Tathagata during the causal stage, and from oneself onwards to the end of the verses, praise the Tathagata's ability to bestow great compassion, save sentient beings from suffering, and enable them to be forever free.

『Ajnatakaundinya Chapter』

Dragon's Record

Generally speaking, a sutra has three parts: the introduction, the main body, and the conclusion. From the 『Chunda Chapter』 to the 『Kashyapa Chapter,』 the main body of the sutra is explained, with the permanent cause and effect as its purpose. However, the sutra must be circulated to benefit all sentient beings widely. Therefore, from here to the end of the sutra, it is explained that the heavenly demons are subdued, the heretics are controlled, and there are no different views or doctrines under the turning of the Dharma wheel. Now that the great Dharma has been promoted, this is the third part, the concluding section. The explanation says that the previous 『Great Assembly Question Chapter』 explained Sian Chang Shizi (a type of lion), and the 『Kashyapa Chapter』 explained Si Chang.

當今此一品總結二常。經文接次上明道行二諦觀解三十七品十想等行。是斯了因。今出果顯常住五陰所了之果。又解復常住果現由當性正因。即亦通如常住當性常住五陰可謂即是總結二常故次明也。此中所以對憍陳如者。為顯如來有斯始終可為大人。又后十仙悟機時至緣在陳如故。對斯人辯常五陰。欲使領會始終二教。然後得以十仙而付之也。憍陳如色是無常已下。解云。此下大望依今經四諦而辯之也。從初已下對苦諦以明常住五陰。從色是無明已下。此對集諦而明常住五陰。明色能緣生集諦之體故名集也。從色非歸依已下。訖盡獲得涅槃寂靜之色。此明常樂第一義諦寂滅萬相為真滅諦歸依處也。滅道同體不更別明也。此明四諦者。為彰凡夫起彼三漏造作集因。是以體是苦空無常無我不凈如來三漏久除塵習永亡故。得真體常樂我凈。一切外道虛假詐稱。所以乃唱此等語者。明諸外道機發時至故作是說。令懷忿而來論義生解也。於此大眾之中作師子吼。至汝亦作師子吼。凡師子吼法有斯二義。一者欲令同類安隱。二者欲悟長眠之者。汝若能如是。則久始心增解佛法安隱。又解能使彼長迷得反。是故汝當宣說常無常義。令斯聞者得不遍之解。下所以先降伏十仙及諸魔者。恐如來滅后懷亂佛法故也。共往阿阇世所者。解云。

【現代漢語翻譯】現代漢語譯本

如今這一品總結了兩種『常』（永恒不變的真理）。經文承接上文，闡明了道行二諦（真諦和俗諦）的觀解，以及三十七道品和十想等修行方法。這些是『斯了因』（達到覺悟的原因）。現在展示果，彰顯常住五陰所證得的果。又解釋了常住果的顯現，源於當性的正因。這也同樣適用於常住當性常住五陰，可以說這就是總結了兩種『常』，因此接下來進行闡明。這裡之所以針對憍陳如（Kaundinya，五比丘之一），是爲了彰顯如來有始有終，堪為大人。又因為後來的十仙領悟時機已到，因緣在於陳如，所以針對此人辯論常五陰，想要讓他領會始終二教，然後才得以將十仙交付給他。『憍陳如，色是無常』以下，解釋說：下面將主要依據《今經》的四諦（苦、集、滅、道）進行辯論。從最初開始，針對苦諦闡明常住五陰。從『色是無明』以下，這是針對集諦闡明常住五陰，說明色能夠緣生集諦的本體，所以稱為『集』。從『色非歸依』以下，直到獲得涅槃寂靜之色，這闡明了常樂第一義諦，寂滅萬相，是真正的滅諦歸依之處。滅諦和道諦同體，不再另外闡明。這裡闡明四諦，是爲了彰顯凡夫生起三種煩惱（貪、嗔、癡），造作集因，因此本體是苦、空、無常、無我、不凈。如來的三種煩惱早已去除，塵垢習氣永遠消亡，所以得到真體常樂我凈。一切外道虛假詐稱。之所以要說這些話，是因為外道的機緣成熟時機已到，所以這樣說，讓他們心懷忿恨前來論義，從而產生理解。『於此大眾之中作師子吼』，直到『汝亦作師子吼』。凡是師子吼法有這兩種含義：一是想要讓同類安穩，二是想要喚醒長眠之人。你如果能夠像這樣，那麼長久以來的初心就會增長，對佛法的理解也會更加穩固。又解釋說，能夠使那些長久迷惑的人幡然醒悟，所以你應該宣說常與無常的含義，讓聽聞者得到不偏頗的理解。下面之所以先降伏十仙以及諸魔，是恐怕如來滅度后他們擾亂佛法。『共往阿阇世所』，解釋說：

【English Translation】 English version

Now, this chapter summarizes the two 'Constants' (eternal and unchanging truths). The scripture connects to the previous text, elucidating the contemplation and understanding of the Two Truths (conventional truth and ultimate truth) of the path, as well as the practices of the Thirty-seven Factors of Enlightenment and the Ten Thoughts. These are the 'causes for complete understanding'. Now, it reveals the fruit, manifesting the fruit attained by the permanent Five Skandhas. It also explains that the manifestation of the permanent fruit originates from the direct cause of inherent nature. This also applies to the permanent inherent nature of the permanent Five Skandhas, which can be said to summarize the two 'Constants', hence the subsequent explanation. The reason for addressing Kaundinya (one of the five first disciples) here is to demonstrate that the Tathagata has a beginning and an end, and is worthy of being a great person. Furthermore, because the opportunity for the later ten hermits to awaken has arrived, and the karmic connection lies with Kaundinya, the debate on the permanent Five Skandhas is directed at this person, with the intention of having him comprehend the two teachings of beginning and end, and then entrusting the ten hermits to him. 'Kaundinya, form is impermanent' and below, explains: The following will mainly rely on the Four Noble Truths of the 'Present Sutra' for debate. From the beginning, the permanent Five Skandhas are elucidated in relation to the Truth of Suffering. From 'form is ignorance' and below, this is elucidating the permanent Five Skandhas in relation to the Truth of Accumulation, explaining that form is able to condition the arising of the essence of the Truth of Accumulation, hence it is called 'Accumulation'. From 'form is not refuge' and below, until the attainment of Nirvana's tranquil form, this elucidates the Truth of Cessation, the supreme meaning of permanence and bliss, the quiescence of all phenomena, which is the true refuge of cessation. The Truth of Cessation and the Truth of the Path are of the same essence, and will not be explained separately. The reason for elucidating the Four Noble Truths here is to demonstrate that ordinary beings give rise to the three outflows (greed, hatred, and delusion), creating the cause of accumulation, therefore the essence is suffering, emptiness, impermanence, non-self, and impurity. The Tathagata's three outflows have long been removed, and the defilements and habits have been extinguished forever, therefore attaining the true essence of permanence, bliss, self, and purity. All external paths falsely claim. The reason for saying these words is because the opportunity for the external paths to mature has arrived, so they say this, causing them to come with resentment to debate, thereby generating understanding. 'Roaring like a lion in this assembly', until 'You also roar like a lion'. All lion's roar teachings have these two meanings: one is to bring peace to those of the same kind, and the other is to awaken those who are in a long sleep. If you can be like this, then the initial intention from a long time ago will increase, and the understanding of the Buddha's teachings will become more stable. It also explains that it can cause those who have been deluded for a long time to awaken, therefore you should proclaim the meaning of permanence and impermanence, so that those who hear it can attain an unbiased understanding. The reason for first subduing the ten hermits and all the demons below is to prevent them from disturbing the Buddha's teachings after the Tathagata's passing. 'Going together to the place of Ajatasatru', explains:

外國論義之法。要先白王聽許則論。不聽便止。汝若夢見者。諸外道等明欲論義。今夕乞夢夢曰。塔地斯久致朦夢已遂心故。說此意未足可信也。大三月可增減等者。明現可驗實不應輕夢也。瞿曇直自過有施福現因咒力故。能如是實無智慧。我等有智不應見輕也。三意諸仁者已下。明往事難信。且驗以今實玄知有益。是以聽許也。從性生大者。若依百論而說者。此中應意從性生覺。今云大者。即是諸計覺諦也。從大生慢者。是即所計我心諦。從慢生十六法。所謂地水等者。好作次第。應言從慢生五微塵。從五微塵而生五大。從五大生諸根。若如是布文乃是次第耳。心平等根者。其人意謂心是色法平等。為彼四大而成因不偏故。故能遍取色等五塵也。是十六法從五法生者。此文可謂是次第也。下言塵字應是粗字。瞋粗動故耳。依百論者。應有第四對自在。此中略也。是二十五法皆因性生者。正應言二十四法因性生文中小長也。如是二語無有二者。昔說無常為表性空。今辨常住表無萬相妙無真空來空無差為無二也。若人各一我遍一切處者。是為一身中多我聚集是義不然。又復我若遍者。一人我遍餘人之我無安置處不同。假法光影同室故不得遍也。上六城中難者。遍則雜合。今難先尼遍應同造故得異也。下答遍而不造。何故

【現代漢語翻譯】現代漢語譯本外國論義的方法。要先稟告國王，得到允許才能辯論，不被允許就停止。你如果夢見什麼，那些外道等顯然是想辯論。今晚你祈求夢境，夢中說：'塔地斯久致（Tadiska，人名）的朦朧之夢已經如願以償。' 說這些意思不足以令人相信。大三月可以增減等等，說明顯而易見可以驗證的事實，不應該輕信夢境。瞿曇（Gotama，即喬達摩·悉達多，釋迦牟尼佛）只是因為過去有佈施的福報，現在有咒語的力量，才能這樣，實際上並沒有智慧。我們有智慧，不應該輕視他。三意諸仁者以下，說明往事難以相信，姑且用現在的事實來驗證，玄妙的智慧是有益的，因此才允許辯論。從性生大者，如果依照《百論》來說，這裡的意思應該是從性生覺。現在說的大，就是那些計度的覺諦。從大生慢者，就是所計度的我心諦。從慢生十六法，所謂地、水等等，最好按照次第排列，應該說從慢生五微塵，從五微塵而生五大，從五大生諸根。如果這樣排列文字才是次第。心平等根者，那人認為心是色法，是平等的，因為構成它的四大沒有偏頗，所以能夠普遍地攝取色等五塵。這十六法是從五法生的，這段文字可以說是按照次第排列的。下面說的塵字應該是粗字，因為嗔恚是粗猛的。依照《百論》，應該有第四對自在，這裡省略了。這二十五法都是因性生的，應該說二十四法因性生，文中有點小錯誤。像這樣兩種說法沒有差別，過去說無常是爲了表明性空，現在辨析常住是爲了表明沒有萬相，妙有真空，來空沒有差別，所以沒有二。如果有人說每個人都有一個我，遍佈一切處，那麼一個身體中聚集了多個我，這種說法是不對的。而且，如果我遍佈一切處，一個人的我遍佈，那麼其他人的我就沒有安置的地方了，這是不合理的。就像光和影在同一個房間里，所以不能說遍佈。上面說的六城中難以理解，如果遍佈就雜亂混合了。現在反駁先尼（Sena，人名）遍佈就應該共同建造，所以才會有不同。下面回答說遍佈但不建造，為什麼？

【English Translation】 English version The method of foreign debates. One must first report to the king and obtain permission to debate; if permission is not granted, one must stop. If you have dreams, it is clear that those heretics want to debate. Tonight you pray for a dream, and in the dream it says: 'Tadiska's (person's name) vague dream has been fulfilled.' Saying these things is not enough to be believed. The great three months can be increased or decreased, etc., indicating obvious and verifiable facts; one should not lightly believe dreams. Gotama (Gotama, i.e., Siddhartha Gautama, Shakyamuni Buddha) is only able to do this because of the merit of giving in the past and the power of mantras now; in reality, he has no wisdom. We have wisdom and should not despise him. 'Three intentions, gentlemen, etc.' below, explains that past events are difficult to believe; let us verify them with present facts, and profound wisdom is beneficial, therefore permission to debate is granted. 'From nature arises the great,' if according to the Hundred Treatise (Śataśāstra), the meaning here should be that from nature arises awareness. Now, 'the great' refers to those conceptualized 'realities of awareness'. 'From the great arises pride,' which is the conceptualized 'reality of the mind-I'. 'From pride arise the sixteen dharmas,' such as earth, water, etc. It is best to arrange them in order, saying that from pride arise the five subtle elements, from the five subtle elements arise the five great elements, and from the five great elements arise the sense organs. Arranging the text in this way is the correct order. 'The mind is the equal root,' that person thinks that the mind is a form-dharma, and is equal because the four great elements that constitute it are not biased, so it can universally grasp the five objects of sense, such as form. 'These sixteen dharmas arise from the five dharmas,' this passage can be said to be arranged in order. The word 'dust' mentioned below should be 'coarse,' because anger is coarse and agitated. According to the Hundred Treatise, there should be a fourth pair of self-mastery, which is omitted here. 'These twenty-five dharmas all arise from nature,' it should be said that twenty-four dharmas arise from nature; there is a small error in the text. There is no difference between these two statements; in the past, saying impermanence was to indicate emptiness of nature, and now analyzing permanence is to indicate that there are no myriad forms, wonderful existence is emptiness, coming and emptiness are no different, so there is no duality. If someone says that each person has an 'I' that pervades everywhere, then multiple 'I's are gathered in one body, which is not correct. Moreover, if the 'I' pervades everywhere, and one person's 'I' pervades, then there is no place to put other people's 'I's, which is unreasonable. Just like light and shadow are in the same room, so it cannot be said to pervade. The above-mentioned 'difficulties in the six cities,' if it pervades, it would be mixed and confused. Now refuting that if Sena (person's name) pervades, they should build together, so there would be differences. The answer below is that it pervades but does not build, why?

而然。天德我遍到佛德所造善中時。天德我睡眠悶故神勢不發故不造善。佛德我亦爾。非業作者。法與非法非是我所作業也。是燈光明亦炷邊者。自下凡作二破計我遍先作不遍而破明光在炷邊炷中則無我在法非法邊法非法中則無我無故不遍也。汝意若謂已下。第二作不異而破向引明異於炷。今明炷增則明盛。炷枯則明滅。故知明不異炷炷不異明法非法我三事即為一也。意在理中不一不異而破。但以先尼執異故。今且作不異而破也。是事不吉者。先尼執其自性。謂已不吉佛亦不吉。何故復說也。如來曏者。難其炷明正是一體。于先尼不得成喻似若成用在佛故發此言佛亦不吉也。我所引喻已下乃訖今還教汝。此明如來凡所說法無有定。是故我實無執。以汝執異我為說一以明不異。若執定一故。我說異以彰不一教。汝離執我自無執。汝意若謂若我不吉汝亦不吉已下。此則自作。謂吉于已非吉吉在他也。富那執六十二見作□常無常。就現在五陰。一陰有四句通為二十見邊無邊。就未來五陰亦作二十如去不如去。就過去五陰復作二十身異命異復作二見。此二就眾生上計併爲六十二見。亦云執十六見常無常為四見邊無邊為四見。身異命異為四見。如去不如去為四見。通十六見也。三界為大村諸賢聖為娑羅林。如來為一樹行在物前為

【現代漢語翻譯】而然（然而）。天德（Devadatta，佛陀的堂弟）啊，我遍到佛德（佛陀的功德）所造的善業中時，天德啊，我因為睡眠昏沉，精神不振，所以沒有造善業。佛德啊，我也是這樣。我不是業的作者。法（Dharma，佛法）與非法（非佛法）不是我所造的業。這燈的光明也只是在燈炷的旁邊。從下文開始，凡是先尼（Sanjaya，六師外道之一）的計較，我都先破斥他的『我』是普遍存在的，然後破斥他的『我』是不普遍存在的。光明在燈炷的旁邊，燈炷的中間就沒有『我』，在法與非法旁邊，法與非法中間就沒有『我』，所以『我』是不普遍存在的。你如果認為以下所說有道理。第二，破斥他的『我』是不異於法的。先前引說明是異於燈炷的。現在燈炷增加，光明就旺盛；燈炷枯竭，光明就熄滅。所以知道光明不異於燈炷，燈炷不異於光明，法、非法、『我』這三件事就是一體的。意在理中，不一不異而破斥。但因為先尼執著于『異』，所以現在姑且先作『不異』來破斥他。『是事不吉』，先尼執著於他的自性，認為自己不吉祥，佛陀也不吉祥。為什麼還要再說呢？如來先前，反駁他燈炷和光明正是一體。對於先尼來說，不能成為比喻，好像成功了，用在佛陀身上，所以才說佛陀也不吉祥。我所引用的比喻以下，乃至於現在還教導你。這說明如來凡所說的法，沒有定論。所以我實在沒有執著。因為你執著于『異』，我才說『一』來表明『不異』。如果執著于『定一』，我就說『異』來彰顯『不一』的教義。你離開執著，我自己就沒有執著。你如果認為如果我不吉祥，你也不吉祥以下，這則是自己所作的。說吉祥在於自己，而不是吉祥在於他人。富那（Purana Kassapa，六師外道之一）執著於六十二見，作□常無常。就現在的五陰（色、受、想、行、識），一陰有四句，總共有二十見，邊無邊。就未來的五陰也作二十，如去不如去。就過去的五陰又作二十，身異命異又作二見。這二種就眾生上計算，總共有六十二見。也說執著於十六見，常無常為四見，邊無邊為四見，身異命異為四見，如去不如去為四見，總共十六見。三界（欲界、色界、無色界）為大村莊，諸賢聖為娑羅林（Salavana，沙羅雙樹林），如來為一樹，行在萬物之前。

【English Translation】 However. Devadatta (Buddha's cousin), when I fully participate in the meritorious deeds created by the virtues of the Buddha (Buddha's merits), Devadatta, because I am drowsy and my spirit is not strong, I do not create good deeds. Buddha's virtues, I am also like that. I am not the creator of karma. Dharma (Buddhist teachings) and non-Dharma (non-Buddhist teachings) are not the karma I create. This lamp's light is only beside the wick. From the following, whenever Sanjaya (one of the six heretical teachers) calculates, I first refute his 'self' as being universally present, and then refute his 'self' as being not universally present. The light is beside the wick, and there is no 'self' in the middle of the wick; there is no 'self' beside Dharma and non-Dharma, and there is no 'self' in the middle of Dharma and non-Dharma, so the 'self' is not universally present. If you think what follows makes sense. Second, refute his 'self' as being not different from Dharma. Previously, it was said that light is different from the wick. Now, if the wick increases, the light will be strong; if the wick dries up, the light will go out. So it is known that light is not different from the wick, and the wick is not different from the light; Dharma, non-Dharma, and 'self' are one. The meaning is in the principle, neither one nor different to refute. But because Sanjaya is attached to 'difference', so now let's first make 'no difference' to refute him. 'This matter is not auspicious', Sanjaya is attached to his own nature, thinking that he is not auspicious, and the Buddha is also not auspicious. Why say it again? The Tathagata (Buddha) previously refuted him that the wick and light are exactly one. For Sanjaya, it cannot become a metaphor, as if it succeeded and was used on the Buddha, so he said that the Buddha is also not auspicious. The metaphor I quoted below, even now, still teaches you. This shows that the Dharma spoken by the Tathagata has no fixed conclusion. So I really have no attachment. Because you are attached to 'difference', I say 'one' to show 'no difference'. If you are attached to 'fixed one', I will say 'difference' to show the teaching of 'not one'. You leave attachment, and I myself have no attachment. If you think that if I am not auspicious, you are also not auspicious below, then this is what you have done yourself. Saying that auspiciousness lies in oneself, not that auspiciousness lies in others. Purana Kassapa (one of the six heretical teachers) is attached to sixty-two views, making □ constant and impermanent. Regarding the current five skandhas (form, feeling, perception, volition, consciousness), one skandha has four sentences, totaling twenty views, with or without boundaries. Regarding the future five skandhas, he also makes twenty, whether going or not going. Regarding the past five skandhas, he also makes twenty, whether the body is different from the life or not, making two views again. These two are calculated on sentient beings, totaling sixty-two views. It is also said to be attached to sixteen views, constant and impermanent as four views, with or without boundaries as four views, whether the body is different from the life or not as four views, whether going or not going as four views, totaling sixteen views. The three realms (desire realm, form realm, formless realm) are a large village, the virtuous and saints are the Salavana (grove of Sal trees), the Tathagata is a tree, walking before all things.

先林也。假名行者。喻如林主亦可通勝定光佛等為林主也。隨時修治者。譬自行外化廣修緣因萬行修滿也。眾累永亡妙果常存。譬陳朽脫落唯真實在也。故名無明者　斷過二因除現五因。新名取有者。斷現三因未來生死也。犢子梵志凡作三意問于如來。一者為識同異。二者為欲惱亂。三為知解。是故問也。如來以斯為惱亂故。是以默然故。梵志即念不為惱亂為知故問。如來見意即勸問也。納衣梵志計萬法自性凡作八句。初問之中凡有三意。一作煩惱及身各獨在先理無因緣將欲立已自性。是故先難如來因緣之義。何意而然。若因緣不破自性不立為成已義故先難也。二作身及煩惱一時亦無因緣。三先後一時已下。明先後一時俱非因緣結為自性也。此人所以不斷善根者。乃可計乎。自性不無善惡故也。下所以先就大五明自性者。以斯五大是萬法之主善。若五大性實不從因緣一切萬法亦同五大自性而有也。如汝所言如五大諸法應如是義。不然者上納衣持立自性先難因緣。今如來亦然。得有因緣。先破自惱性也。云何說喻者。經如引如炎等。皆明諸無常流動。即體空寂故非自性也。汝意身為在先已下答初問。答意若我當說身在先汝可難意者。我若說身及煩惱各獨在先者。汝可作身先煩惱先難。汝亦同我身不在先者。汝納衣亦同。

【現代漢語翻譯】現代漢語譯本：先林也（Xian Lin Ye）。假名行者，譬如林主，亦可通勝定光佛（Sheng Ding Guang Fo）等為林主也。隨時修治者，譬如自行外化，廣修緣因，萬行修滿也。眾累永亡，妙果常存，譬如陳朽脫落，唯真實在也。故名無明者，斷過去二因，除現在五因。新名取有者，斷現在三因，未來生死也。犢子梵志（Du Zi Fan Zhi）凡作三意問于如來：一者為識同異，二者為欲惱亂，三為知解。是故問也。如來以斯為惱亂故，是以默然故。梵志即念不為惱亂，為知故問。如來見意，即勸問也。納衣梵志（Na Yi Fan Zhi）計萬法自性，凡作八句。初問之中凡有三意：一作煩惱及身各獨在先，理無因緣，將欲立已自性，是故先難如來因緣之義。何意而然？若因緣不破，自性不立，為成已義故先難也。二作身及煩惱一時亦無因緣。三先後一時已下，明先後一時俱非因緣，結為自性也。此人所以不斷善根者，乃可計乎？自性不無善惡故也。下所以先就大五明自性者，以斯五大是萬法之主善。若五大性實不從因緣，一切萬法亦同五大自性而有也。如汝所言，如五大諸法應如是義。不然者，上納衣持立自性，先難因緣。今如來亦然，得有因緣，先破自惱性也。云何說喻者？經如引如炎等，皆明諸無常流動，即體空寂，故非自性也。汝意身為在先已下答初問。答意若我當說身在先，汝可難意者。我若說身及煩惱各獨在先者，汝可作身先煩惱先難。汝亦同我身不在先者，汝納衣亦同。

【English Translation】 English version: Xian Lin Ye (First Forest Also). The practitioner with a borrowed name is like the master of the forest, or Sheng Ding Guang Fo (Transcendent Fixed Light Buddha) and others can also be masters of the forest. 'Constantly cultivating and managing' means like self-cultivation and external transformation, broadly cultivating causal conditions, and fulfilling myriad practices. 'The accumulation of burdens is forever gone, and the wonderful fruit always remains' means like the decay and fall of the old, only the truth remains. Therefore, 'named ignorance' means cutting off the two causes of the past and eliminating the five causes of the present. 'Newly named taking existence' means cutting off the three causes of the present and future birth and death. The Du Zi Fan Zhi (Calf Herder Brahman) asked the Tathagata with three intentions: first, to distinguish similarities and differences; second, to disturb; and third, to seek understanding. That is why he asked. The Tathagata considered this as disturbance, so he remained silent. The Brahman then thought that it was not to disturb but to ask for knowledge. The Tathagata saw his intention and encouraged him to ask. The Na Yi Fan Zhi (Ragged Robe Brahman) speculated on the self-nature of all dharmas, making eight statements in total. The first question contains three intentions: first, to consider afflictions and the body as each existing independently in the beginning, without causal conditions, intending to establish their own self-nature. Therefore, he first challenged the Tathagata's meaning of causal conditions. Why is this so? If causal conditions are not refuted, self-nature cannot be established, so he first challenged to establish his own meaning. Second, to consider the body and afflictions as existing simultaneously without causal conditions. Third, from 'before and after simultaneously' onwards, it clarifies that neither before nor after, nor simultaneously, are causal conditions, concluding as self-nature. The reason why this person does not cut off good roots is perhaps because self-nature is not without good and evil. The reason why he first discusses self-nature based on the great five elements is that these five great elements are the masters of all dharmas and are good. If the nature of the five great elements is truly not from causal conditions, then all dharmas would also have the same self-nature as the five great elements. As you said, the meaning of the five great dharmas should be like this. If not, the Na Yi above holds and establishes self-nature, first challenging causal conditions. Now the Tathagata is also like that, obtaining causal conditions, first refuting his own disturbing nature. How to explain with metaphors? Sutras like 'drawing like flames' all clarify that all impermanent movements are inherently empty and still, therefore not self-nature. 'Your intention is that the body exists first' is the answer to the first question. The meaning of the answer is that if I were to say the body exists first, you could challenge my intention. If I were to say the body and afflictions each exist independently in the beginning, you could challenge whether the body or afflictions come first. You would also be the same as me if the body does not exist first, and you, Na Yi, would also be the same.

我身不在先。何因緣故。作身先之難也。身及煩惱俱無先後者。答初問中。第二意明身及煩惱。雖復俱時。得意煩惱成身而有因果。豈是自性也。汝意若謂身不在先已下。答初問中第三意。明理是因非自性也。若以身先無因緣故。名為無者。名為自性。無因緣者。汝不應說現在事中以蒲為席從縷出布。從泥出瓶等。一切法有因緣也。若意身先因緣我不見故。不說從泥出瓶等。現見事故我說為因緣者。汝今現見瓶。從泥因緣身先因緣亦爾。何不類解。汝上以五大類萬法皆是自性。今何不以瓶類于身先亦從因緣也。若意一切法悉有自性無因緣者。何因緣說五大者。汝何緣說大持名地大浸潤名水火燒名火大吹名風。若說大持等名地水等者。即是因緣也。五大因緣雖復如是者。次正義示之。五大雖后辯復五大名為生因緣生。色心及以無作耳。亦不應說心及無作諸法皆同五大作生因因緣生也。又云若意諸法悉是自性者。本是自性。何須以彼五大自性而類諸法故。意何因緣說於五大也。五大即因緣者。即以五大類諸法故。即亦是因緣也。亦可汝以五大自性類諸法是自性。今以諸法因緣緣類五大因是緣也。既難五大是因緣竟。五大雖復已下解正義。目前蘇臘胡膠于汝為地者。外人計此為香。香是地之求那故也。白臘等於我為火者。外

【現代漢語翻譯】我（問）：我的身體不是一開始就存在的。是什麼樣的因緣，造成了身體先於其他事物出現這樣的困境呢？如果說身體和煩惱都沒有先後順序，那又該如何解釋呢？（答）：這是對第一個問題的回答中的第二層意思，說明身體和煩惱雖然同時存在，但從道理上講，是煩惱促成了身體的形成，這其中存在因果關係，怎麼能說是自性呢？你如果認為『身體不是一開始就存在的』，這是對第一個問題的回答中的第三層意思，說明理是因，而不是自性。如果因為身體先出現而沒有因緣，就稱之為『無』，並認為是自性，這是不對的。你不應該說現在的事情，比如用蒲草做蓆子，從絲線中織出布，從泥土中做出瓶子等等，一切法都是有因緣的。如果你的意思是，身體先出現，但我沒有看到因緣，所以不說從泥土中做出瓶子等這些顯而易見的事情，而說因緣，那麼你現在看到瓶子是從泥土因緣而來的，身體先出現也是同樣的道理，為什麼不類比理解呢？你之前用五大（地、水、火、風、空）來類比萬法，認為都是自性，現在為什麼不用瓶子來類比身體先出現，認為也是從因緣而來的呢？如果你的意思是，一切法都有自性，沒有因緣，那麼為什麼要說五大呢？你為什麼說『大持』名為地大，『浸潤』名為水，『火燒』名為火大，『吹』名為風？如果說『大持』等名為地水等，那就是因緣了。『五大因緣雖復如是者』，接下來是正義的闡述。五大雖然是後來才顯現的，但又可以根據五大來說明生起因緣，生起色（rupa，物質）、心（citta，精神）以及無作（無表色，無可見性的物質）。也不應該說心和無作諸法都和五大一樣，是作為生起因的因緣而生起的。又說，如果認為諸法都是自性，那麼本來就是自性，何必用那五大的自性來類比諸法呢？為什麼還要說五大呢？五大就是因緣，所以用五大來類比諸法，也就是因緣。也可以說，你用五大的自性來類比諸法，認為諸法是自性；現在用諸法的因緣來類比五大，認為五大是因緣。既然已經駁斥了五大是因緣的觀點，『五大雖復已下解正義』，現在解釋正義。比如，目前蘇臘胡膠（surahu-glue，一種香料）對你來說是地大，因為外道認為這是香，香是地的性質。白臘（white wax）等對我來說是火大，因為外道...

【English Translation】 I (ask): My body did not exist from the beginning. What kind of cause and condition (hetu-pratyaya) led to the difficulty of the body appearing before other things? If the body and afflictions (kleshas) have no order of precedence, how should that be explained? (Answer): This is the second meaning in the answer to the first question, explaining that although the body and afflictions exist simultaneously, from a doctrinal perspective, afflictions contribute to the formation of the body, and there is a cause-and-effect relationship between them. How can it be said to be self-nature (svabhava)? If you think 'the body did not exist from the beginning,' this is the third meaning in the answer to the first question, explaining that principle (dharma) is the cause, not self-nature. If, because the body appears first and there is no cause and condition, it is called 'non-existence' and considered self-nature, that is incorrect. You should not say that present things, such as using reeds to make mats, weaving cloth from threads, making bottles from clay, etc., all dharmas have causes and conditions. If you mean that the body appears first, but I have not seen the cause and condition, so I do not talk about making bottles from clay and other obvious things, but talk about cause and condition, then you now see that the bottle comes from the cause and condition of clay, and the body appearing first is the same principle. Why not understand it by analogy? You previously used the five great elements (earth, water, fire, wind, space) to compare all dharmas, thinking they are all self-nature. Now why not use the bottle to compare the body appearing first, thinking it also comes from cause and condition? If you mean that all dharmas have self-nature and no cause and condition, then why talk about the five great elements? Why do you say 'great holding' is called the earth element, 'moistening' is called water, 'burning' is called the fire element, and 'blowing' is called wind? If you say 'great holding' etc. are called earth, water, etc., then that is cause and condition. 'The five great elements' causes and conditions are like this,' next is the explanation of the correct meaning. Although the five great elements appear later, they can be used to explain the arising cause and condition, arising form (rupa), mind (citta), and non-action (non-manifestation matter). It should not be said that the mind and non-action dharmas are the same as the five great elements, arising as the cause and condition of arising. Furthermore, if you think that all dharmas are self-nature, then they are originally self-nature. Why use the self-nature of those five great elements to compare all dharmas? Why talk about the five great elements? The five great elements are cause and condition, so using the five great elements to compare all dharmas is also cause and condition. It can also be said that you use the self-nature of the five great elements to compare all dharmas, thinking that dharmas are self-nature; now use the causes and conditions of dharmas to compare the five great elements, thinking that the five great elements are cause and condition. Since the view that the five great elements are cause and condition has been refuted, 'The five great elements, although already below, explain the correct meaning,' now explain the correct meaning. For example, currently surahu-glue (a type of incense) is the earth element to you, because the heretics think this is fragrance, and fragrance is the nature of earth. White wax is the fire element to me, because the heretics...

人計白臘等有斯明色。色是火之求那故也。汝以非大水不凍凍時猶漯故名大者。若爾汝亦以非風不動水波。動時應名風。汝以雖后波動濕多名水。若爾凍時堅多應名地也　弘廣乃是大權菩薩晦跡。下愚為引無智故之託近念以扣大聖。欲令如來顯斯權道八正道已下。如來遠其意也。若問世邊無邊常爾不答者。陳如宣如來意若有斷或盡苦要明八聖。此論解佛意也。有感為說令所明道滅苦名為可放。機感未動不得設教令明道滅苦名為可遮。世尊知已者。一知阿難此土有緣有持經之德。二知阿難不能獨為諸魔作發心之緣要假文殊。三知阿難於須跋有緣故問所在也。然陳如尚能對佛彰于阿難不來之由。故知阿難善識魔說。豈為嬈亂。而所以不來者。示益故也。然為魔所嬈可有二意。一明此諸魔等應以此緣作發心之由。二明今日常住圓教必降異學。莫不摧伏故也。原魔嬈亂之意。聞佛后夜入于涅槃。阿難不到經無所付頹滅佛法。是故嬈亂不令詣佛也。變身異說者。魔知阿難姓好多聞故。變身異唱或亂其心令不速到也。解云。魔作此意者。此乃如來玄見諸魔發心時至故。以神力今生此意使發心有緣也。欲起欲語不從意者明此眾魔。要假阿難及以文殊乃發大志。文殊未至。阿難不能獨為作發心之緣。欲發起大心之於說法二皆不稱故言不

【現代漢語翻譯】現代漢語譯本：人們認為白臘等物具有光明，這是因為火的性質所致。你認為如果不是因為大水，就不會結冰，結冰時仍然潮濕，所以稱之為『大』。如果這樣說，那麼如果不是因為風，水面就不會波動，波動時應該稱之為『風』。你認為雖然波動后濕度大，所以稱之為『水』。如果這樣說，那麼結冰時堅硬的性質多，應該稱之為『地』。

弘廣實際上是大權菩薩隱藏身份。爲了引導下愚之人，所以假託接近，用淺近的念頭來請教大聖。想要讓如來顯明這種權巧之道，八正道以下的內容。如來深知其意。如果問世界有邊無邊，是否常住而不回答，陳如宣揚如來的意思，如果有斷除或窮盡痛苦，就要明白八聖道。這種論述解釋了佛的意圖。對於有感應的人，就為他們說法，讓他們明白所說的道可以滅除痛苦，這叫做可以開示。對於機緣尚未成熟的人，就不能隨便施教，讓他們明白所說的道可以滅除痛苦，這叫做可以遮止。世尊知道這些情況：一是知道阿難（Ananda，佛陀的十大弟子之一）在此土有緣分，有持經的功德；二是知道阿難不能獨自為諸魔創造發心的因緣，需要藉助文殊（Manjusri，智慧的象徵）；三是知道阿難與須跋（Subha，人名）有緣分，所以問他在哪裡。然而，陳如尚且能夠當著佛的面說明阿難不來的原因，所以知道阿難善於識別魔的言論，怎麼會被他們迷惑擾亂呢？之所以不來，是爲了示現利益的緣故。然而，被魔所擾亂可能有兩種含義：一是說明這些魔等應該以此因緣作為發心的緣由；二是說明今日常住的圓教必定降伏異端邪說，沒有不能摧毀的。推究魔擾亂的意圖，是聽說佛在後半夜將要入于涅槃（Nirvana，寂滅），阿難不到，經典沒有可以託付的人，佛法將會衰敗，所以擾亂他不讓他去見佛。

變身異說，是因為魔知道阿難喜歡多聞，所以變身用不同的說法來擾亂他的心，讓他不能快速到達。解釋說，魔產生這種想法，是因為如來已經預見到諸魔發心的時候到了，所以用神力讓他們產生這種想法，使他們有發心的因緣。想要起身說話卻不隨心意，說明這些眾魔，需要藉助阿難以及文殊才能發起大志。文殊沒有到來，阿難不能獨自為他們創造發心的因緣，想要發起大心和說法都不能如願，所以說不稱心如意。

【English Translation】 English version: People consider white wax and other things to have brightness because of the nature of fire. You think that if it weren't for the great water, it wouldn't freeze, and when it freezes, it's still damp, so it's called 'great'. If that's the case, then if it weren't for the wind, the water surface wouldn't ripple, and when it ripples, it should be called 'wind'. You think that although the humidity is high after the ripple, it's called 'water'. If that's the case, then when it freezes, the solid nature is more, it should be called 'earth'.

Hongguang is actually a great power Bodhisattva (Bodhisattva, a being on the path to Buddhahood) hiding his identity. In order to guide the foolish, he pretends to be close, using shallow thoughts to ask the great sage. He wants the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) to reveal this expedient means, the content below the Eightfold Path. The Tathagata knows his intention deeply. If asked whether the world has boundaries or is boundless, whether it is permanent and does not answer, Chenru proclaims the Tathagata's meaning, if there is cutting off or exhausting suffering, one must understand the Eight Noble Paths. This discussion explains the Buddha's intention. For those who are responsive, he preaches the Dharma (Dharma, the teachings of the Buddha), so that they understand that the path spoken of can eliminate suffering, which is called permissible to teach. For those whose opportunities have not yet matured, one cannot casually teach, so that they understand that the path spoken of can eliminate suffering, which is called permissible to prevent. The World Honored One knows these situations: first, he knows that Ananda (Ananda, one of the Buddha's ten great disciples) has affinity in this land and has the merit of upholding the scriptures; second, he knows that Ananda cannot create the conditions for the Bodhisattva-mind for the demons alone, and needs to rely on Manjusri (Manjusri, symbol of wisdom); third, he knows that Ananda has affinity with Subha (Subha, a person's name), so he asks where he is. However, Chenru is still able to explain the reason why Ananda did not come in front of the Buddha, so he knows that Ananda is good at recognizing the words of demons, how could he be confused and disturbed by them? The reason for not coming is to show the benefit. However, being disturbed by demons may have two meanings: one is to explain that these demons should use this cause as a reason for the Bodhisattva-mind; the second is to explain that today's permanent and complete teaching will surely subdue heresies, and there is nothing that cannot be destroyed. Investigating the intention of the demons' disturbance, is to hear that the Buddha will enter Nirvana (Nirvana, cessation of suffering) in the second half of the night, Ananda does not arrive, the scriptures have no one to entrust, and the Buddha's teachings will decline, so he disturbs him not to let him see the Buddha.

Changing the body and speaking differently is because the demon knows that Ananda likes to hear a lot, so he changes his body and uses different sayings to disturb his heart, so that he cannot arrive quickly. The explanation says that the demon has this idea because the Tathagata has foreseen that the time for the demons to develop the Bodhisattva-mind has arrived, so he uses his divine power to make them have this idea, so that they have the cause of the Bodhisattva-mind. Wanting to get up and speak but not according to one's wishes, it shows that these demons need to rely on Ananda and Manjusri to initiate great aspirations. Manjusri has not arrived, Ananda cannot create the conditions for the Bodhisattva-mind for them alone, and wanting to initiate great aspirations and preach the Dharma are not satisfactory, so it is said that it is not satisfactory.

從意也。為魔機感大心未發感事未發故言入罥。阿難獨自不能使前人發心為受大苦。雖念如來令遣文殊為發心之緣耳。文殊未來無能救者。文殊白佛此大眾中已下。此之問者欲彰阿難有時經之德遠使人生其深信。是以發問也。從諦聽以下。乃訖我今阿難亦復如是具足八法　此是如來顯明阿難有持經之德。以答文殊發問之意。此中言目連入定見如來心在於阿難。賢愚經云。阿那律入定見如來心心在阿難。各據一人也。是諸菩薩皆有重任訖下不能宣通十二部經。明菩薩大士隨宜化物不得專修經教。即是重任。此復寄菩薩重彰阿難有持經之德。或時能說人不信受者。大明菩薩隨緣應接或側跡下愚以接不逮而睹。形不及道者。未必信受。是以文言人不信受也。此下大意凡有二事不付菩薩。一以隨宜津導不得專持十二部經。二以降跡下愚人不信受。凡有二事應付阿難。一是吾弟人必信敬。二能專修十二部經持無漏失故。問其人慾合受持也。文殊亦到眾魔發心感機事發故。言即放阿難也。未舍憍慢者。此是增上慢。自所得非想之定。生涅槃想恃此涅槃增上之法而生慢也。其人愛心習猶未盡者。解云。須跋得八禪定伏離欲界七地煩惱。阿難過去作須跋子。亦見來命。即從上次第起亂還起欲界貪習愛子之結失禪定也。自下須跋有凡三計

【現代漢語翻譯】現代漢語譯本：從『意也』開始。因為魔的機關感動，大心尚未發起，感動的事情尚未發生，所以說『入罥』（進入羅網）。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）獨自不能使前面的人發起大心，為他們承受巨大的痛苦。雖然念及如來（Tathagata，佛陀的稱號之一），讓他派遣文殊（Manjusri，文殊菩薩，智慧的象徵）作為發起大心的因緣罷了。文殊未來，沒有人能夠救助他們。文殊告訴佛陀，『此大眾中』以下的內容。提問的人想要彰顯阿難有時經的功德，使人生起深刻的信心。因此才發問。從『諦聽』以下，直到『我今阿難亦復如是具足八法』，這是如來顯明阿難具有持經的功德，用來回答文殊發問的用意。這裡面說目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）入定看見如來的心在於阿難。賢愚經中說，阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）入定看見如來的心在阿難。各自根據一個人所見。『是諸菩薩皆有重任』直到『不能宣通十二部經』，說明菩薩大士隨宜教化眾生，不能專門修習經教，這就是重任。這又寄託在菩薩的重任上，彰顯阿難具有持經的功德。『或時能說人不信受者』，大明菩薩隨緣應接，或者降低身份去接近愚笨的人，用來接引那些能力不足而見識淺薄的人。那些外表不符合道的人，未必會信受。因此經文中說『人不信受也』。以下的大意凡有兩件事不交給菩薩。一是隨宜引導，不能專門受持十二部經。二是降低身份去接近愚笨的人，人們不信受。凡有兩件事應該交給阿難。一是他是佛陀的弟弟，人們必定信敬。二是能夠專門修習十二部經，受持而沒有遺漏。問那個人想要一起受持。文殊也到了，眾魔發起大心，感動的機緣發生，所以說『即放阿難也』。『未舍憍慢者』，這是增上慢。自己所得到的非想之定，產生涅槃的念頭，憑藉這種增上的涅槃之法而生起驕慢。『其人愛心習猶未盡者』，解釋說，須跋（Subha）得到八禪定，降伏了欲界七地的煩惱。阿難過去做須跋的兒子，也看見了來世的命運。就從上次第生起混亂，又生起欲界的貪愛習氣，愛子的情結，失去了禪定。以下須跋有凡三種計較。

【English Translation】 English version: It starts from '意也' (meaning 'intention'). Because the demon's mechanism moved, the great mind had not yet arisen, and the matter of being moved had not yet occurred, therefore it is said '入罥' (entering the snare). Ananda (阿難, one of the Buddha's ten major disciples, known for his exceptional memory) alone could not cause the person in front to generate the great mind, to endure great suffering for them. Although thinking of the Tathagata (如來, one of the titles of the Buddha), to have him send Manjusri (文殊, Manjusri Bodhisattva, the symbol of wisdom) as the cause for generating the great mind. Without Manjusri coming, no one would be able to save them. Manjusri told the Buddha, the content from '此大眾中' (within this assembly) onwards. The questioner wanted to highlight Ananda's merit of upholding the sutras, to make people generate deep faith. Therefore, the question was asked. From '諦聽' (listen carefully) onwards, until '我今阿難亦復如是具足八法' (I, Ananda, am also like this, possessing eight qualities), this is the Tathagata clarifying that Ananda has the merit of upholding the sutras, to answer Manjusri's intention in asking the question. It is said here that Maudgalyayana (目連, one of the Buddha's ten major disciples, known for his supernatural powers) in meditation saw the Tathagata's mind was with Ananda. The Sutra of the Wise and Foolish says that Aniruddha (阿那律, one of the Buddha's ten major disciples, known for his divine eye) in meditation saw the Tathagata's mind was with Ananda. Each according to what one person saw. '是諸菩薩皆有重任' (These Bodhisattvas all have important responsibilities) until '不能宣通十二部經' (cannot fully expound the twelve divisions of the scriptures), explaining that the Bodhisattva Mahasattvas teach beings according to what is appropriate, and cannot specialize in studying the scriptures, this is the important responsibility. This again relies on the Bodhisattva's important responsibility to highlight Ananda's merit of upholding the sutras. '或時能說人不信受者' (Sometimes those who can speak are not believed and accepted), clearly showing that Bodhisattvas respond to circumstances, or lower themselves to approach foolish people, to guide those who are insufficient in ability and shallow in knowledge. Those whose appearance does not conform to the Way may not believe and accept. Therefore, the sutra says '人不信受也' (people do not believe and accept). The general meaning below is that there are two things that are not entrusted to Bodhisattvas. One is to guide according to what is appropriate, and not to specialize in upholding the twelve divisions of the scriptures. Two is to lower oneself to approach foolish people, and people do not believe and accept. There are two things that should be entrusted to Ananda. One is that he is the Buddha's brother, and people will surely believe and respect him. Two is that he can specialize in studying the twelve divisions of the scriptures, upholding them without omission. Asking that person wants to receive and uphold them together. Manjusri also arrived, the demons generated the great mind, and the opportunity for being moved occurred, therefore it is said '即放阿難也' (immediately release Ananda). '未舍憍慢者' (Those who have not abandoned arrogance), this is increased arrogance. The non-thought samadhi that one has attained, generates the thought of Nirvana, relying on this increased Nirvana Dharma to generate arrogance. '其人愛心習猶未盡者' (Those whose habits of love have not yet been exhausted), it is explained that Subha (須跋) attained the eight samadhis, subdued the afflictions of the seven grounds of the desire realm. Ananda in the past was Subha's son, and also saw the fate of the next life. Then from the previous order, confusion arose, and again the habits of greed and love of the desire realm arose, the attachment to his son, and he lost his samadhi. Below, Subha has a total of three calculations.

。一計報從過業不由現緣。二計現在苦行能破過業。三計非想以為涅槃。自下廣破依文可知耳。若有沙門等作如是言。眾生苦樂皆由往業者。此是慢人不欲受屈已實懷疑而乃假稱他人之說以問。如來明失則在他。是欲自攬其人起意如是故托他人也。其所計意。若有能于現在持戒受五熱等。苦勤行苦行償遇業盡不受苦報名為解脫。若不能苦行懷過業盡者。來身復續曾不生信。未來苦樂由現善惡乃言懷過業不盡。更受來苦可謂邪見也。佛言以下如來順其意故。亦不欲即相指片。是故復寄他人而生憐愍。而如來意其實正自憐愍須跋也。所以然者。以其須跋不識因果。又迷解脫故可憐愍。此漸摧須跋憍慢之心也。實作如是說不者。懼假他又恐謬傳故問以定故也。波若見答已下乃訖。皆由往曰本業因緣。此是假彼所執而答也。即是說其須跋所計也。我當復問實見過業不。若見過去應見現在。如其不見不應妄說。此明須跋愚之極也。若有是業為多少者。汝須跋若當實見過去業者。殺業有幾溢淫業等各有其幾。何者多何者少故言多少耶。能知是業已盡不盡者。現在苦行償往殺業溢淫等業為盡不盡耶。償殺等既盡。余妄語諸業一切盡耶。此之問意明過去之業不可得。以苦行償盡也。彼若見答我實不知者。此明過業深隱唯佛乃窮。如是問

【現代漢語翻譯】現代漢語譯本一、他們認為現在的果報是因為過去的業力所致，並非由現在的因緣產生。二、他們認為現在通過苦行可以消除過去的業力。三、他們認為達到非想非非想處天就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。下面的內容廣泛地破斥了這些觀點，詳細內容可以參考原文。如果有沙門（Shramana，指佛教或其他宗教的修行者）等人這樣說：『眾生的苦樂都是由過去的業力造成的』，這是一種傲慢的表現，他們不願承認自己的不足，實際上是心存懷疑，卻假借別人的說法來提問。如來（Tathagata，佛的稱號之一）指出，如果他們說錯了，責任就在他們自己。這是因為他們想把責任推給別人，所以才假託別人的說法。他們的想法是：如果有人現在能夠持戒，接受五熱等苦行，努力修行，償還完過去的業力，不再承受痛苦的果報，就可以稱為解脫。如果不能通過苦行來償還完過去的業力，那麼來世還會繼續承受痛苦，他們從來不相信未來的苦樂是由現在的善惡行為決定的，反而說未來的苦樂是由過去的業力決定的，這真是邪見。佛說以下的內容，是如來順著他們的意思說的，也不想直接指出他們的錯誤。所以又借用別人的說法來表達憐憫之情。而如來的真實意思是憐憫須跋（Subha，人名）。之所以這樣，是因為須跋不明白因果關係，又對解脫感到迷惑，所以值得憐憫。這逐漸摧毀了須跋傲慢的心。『確實是這樣說的嗎？』這樣問是爲了確定須跋是否真的這樣說，以免他假借別人的說法，或者錯誤地傳達意思。『般若（Prajna，智慧）見回答以下的內容，都是由過去的業力因緣造成的。』這是借用他們所執著的觀點來回答，也就是在說須跋所認為的。『我應當再問問，你真的能看到過去的業力嗎？』如果能看到過去，就應該也能看到現在。如果看不到，就不應該胡說八道。這說明須跋愚蠢至極。『如果存在過去的業力，那麼有多少呢？』你須跋如果真的能看到過去的業力，那麼殺業有多少，淫業等各有幾件？哪種業多，哪種業少？所以才問有多少。『能知道這些業力已經消盡還是沒有消盡嗎？』現在通過苦行來償還過去的殺業、淫業等，是已經消盡還是沒有消盡呢？償還完殺業等之後，剩餘的妄語等業力是否全部消盡了呢？這些問題的意思是說明過去的業力是無法得到的，也無法通過苦行來償還。如果他回答說『我確實不知道』，這說明過去的業力深藏不露，只有佛才能徹底瞭解。像這樣問

【English Translation】 English version Firstly, they believe that present retribution arises from past karma, not from present conditions. Secondly, they believe that present ascetic practices can eradicate past karma. Thirdly, they consider the state of neither perception nor non-perception to be Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). The following content extensively refutes these views, and detailed information can be found in the original text. If any Shramana (Shramana, referring to a Buddhist or other religious practitioner) or others say, 'The suffering and happiness of sentient beings are all caused by past karma,' this is a manifestation of arrogance. They are unwilling to admit their own shortcomings and actually harbor doubts, but they borrow the words of others to ask questions. The Tathagata (Tathagata, one of the titles of the Buddha) points out that if they are wrong, the responsibility lies with themselves. This is because they want to shift the responsibility to others, so they pretend to use the words of others. Their idea is: if someone can now uphold the precepts, endure ascetic practices such as the five heats, and diligently cultivate, repaying all past karma and no longer enduring painful retribution, they can be called liberated. If they cannot repay all past karma through ascetic practices, then they will continue to endure suffering in the next life. They never believe that future suffering and happiness are determined by present good and bad deeds, but instead say that future suffering and happiness are determined by past karma, which is truly a heretical view. The Buddha's following words are spoken in accordance with their intentions, and he does not want to directly point out their mistakes. Therefore, he borrows the words of others to express compassion. The Tathagata's true intention is to have compassion for Subha (Subha, a person's name). The reason for this is that Subha does not understand the law of cause and effect and is confused about liberation, so he is worthy of compassion. This gradually destroys Subha's arrogant heart. 'Is that really what was said?' This question is asked to confirm whether Subha really said that, lest he borrow the words of others or convey the meaning incorrectly. 'Prajna (Prajna, wisdom) sees that the following answers are all caused by past karmic conditions.' This is answering by borrowing the views they are attached to, which is to say what Subha believes. 'I should ask again, can you really see past karma?' If you can see the past, you should also be able to see the present. If you cannot see it, you should not talk nonsense. This shows that Subha is extremely foolish. 'If there is past karma, then how much is there?' If you, Subha, can really see past karma, then how many acts of killing are there, and how many acts of adultery, etc., are there? Which karma is more, and which karma is less? That's why I ask how much there is. 'Can you know whether these karmas have been exhausted or not?' Now, through ascetic practices to repay past acts of killing, adultery, etc., have they been exhausted or not? After repaying the acts of killing, etc., have all the remaining karmas of false speech, etc., been exhausted? The meaning of these questions is to illustrate that past karma cannot be obtained and cannot be repaid through ascetic practices. If he answers, 'I really don't know,' this shows that past karma is deeply hidden, and only the Buddha can fully understand it. Asking like this

時。須跋憒然莫識過去業多少盡以不盡故言我實不知也。譬如有人身被毒箭者。此復引喻以明。若不知過業多少盡以不盡不應說言現在苦行能壞過業也。毒箭喻過業醫藥者。喻現苦行身得安樂喻得解脫。汝若能識箭以醫藥知拔方法者。可名為知耳。汝既不識過業多少。對治方法雲何。乃言現在苦行能壞過業得解脫耶。若過去有苦苦本償業業中之苦即償業盡。云何得受。今日之身苦現在苦行復以何破者。現在苦行即是其業。復以何苦而破也。能令現生報作無報不者。作不定報不。次下二句。皆就不定報名無無報也。是故先當調伏其心明。若受五熱等苦自餓之行乃是調身耳。若能修道斷除煩惱。是其調心也。心多喻林色陰唯一故喻于樹。從心生怖應先調心也。汝云何調伏心耶。若能明見真空無我永斷煩惱。又復能觀金剛已還是苦無常佛地是常樂者。乃可名為調伏心耳。汝今雖能暫伏粗想不能伏細非真調心。汝師不能斷非想處受于惡身。況其餘者況復汝也。此句為證非想之處非是涅槃破其所計也。云何能斷一切諸有者。明涅槃無為無有諸有聞上已師猶受惡身知不斷有非是涅槃。然外道興厭要假上伏下。而非想以上更無可假。是故問言。云何能斷一切有也。佛言已下。教作真空之觀。以其外道假上伏結緣有不觀空。是以勸觀也

【現代漢語翻譯】現代漢語譯本：當時，Subha（須跋）茫然不知過去所造的業有多少是已經償還，多少是沒有償還的，所以說『我實在不知道』。這就像有人身中被毒箭一樣。這裡再次用比喻來說明，如果不知道過去所造的業有多少是已經償還，多少是沒有償還的，就不應該說現在的苦行能夠摧毀過去的業。毒箭比喻過去的業，醫藥比喻現在的苦行，身體得到安樂比喻得到解脫。如果你能識別毒箭，並且知道用醫藥拔除毒箭的方法，才可以稱作是『知道』。你既然不認識過去所造的業有多少，又怎麼知道對治的方法呢？怎麼能說現在的苦行能夠摧毀過去的業，從而得到解脫呢？如果過去有苦，苦是根本，償還了業，業中的苦就已經償還完畢，怎麼還會再受報呢？今天的身體所受的苦，現在的苦行，又用什麼來破除呢？現在的苦行就是業，又用什麼苦來破除它呢？能夠使現在所生的報應變成沒有報應嗎？或者變成不確定的報應嗎？接下來的兩句，都是就『不確定的報應』而言，並非『沒有報應』。所以首先應當調伏自己的心。如果受五熱等苦，或者自餓等行為，那只是調伏身體。如果能夠修道，斷除煩惱，才是調伏心。心就像樹林，色陰只是其中一棵樹，所以用心來比喻樹。因為從心生出恐懼，所以應該先調伏心。你是如何調伏心的呢？如果能夠明見真空無我，永遠斷除煩惱，又能觀照金剛，知道一切還是苦、無常，只有佛地才是常樂，才可以稱作是調伏了心。你現在雖然能夠暫時伏住粗略的想法，卻不能伏住細微的想法，不是真正的調伏心。你的老師不能斷除非想非非想處的煩惱，所以會受到惡報之身，更何況是其他人，更何況是你呢？這句話是爲了證明非想非非想處不是涅槃，破除他們的錯誤觀念。怎麼能斷除一切諸有呢？說明涅槃是無為的，沒有諸有。聽到上面說你的老師還受到惡報之身，就知道他沒有斷除諸有，所以不是涅槃。然而外道興起厭離心，要依靠上面的境界來伏住下面的境界，但是非想非非想處以上，就沒有更高的境界可以依靠了。所以問：『怎麼能斷除一切有呢？』佛說以下的內容，是教導他們修習真空之觀。因為外道依靠上面的境界來伏住煩惱，只是結了善緣，沒有觀空，所以勸他們觀空。 English version: At that time, Subha (須跋) was bewildered and did not know how much of the past karma had been exhausted and how much had not. Therefore, he said, 'I really don't know.' It's like someone being struck by a poisoned arrow. This is another analogy to illustrate that if one does not know how much of the past karma has been exhausted and how much has not, one should not say that present ascetic practices can destroy past karma. The poisoned arrow is a metaphor for past karma, medicine is a metaphor for present ascetic practices, and the body attaining peace and happiness is a metaphor for attaining liberation. If you can identify the poisoned arrow and know the method of removing it with medicine, then you can be called 'knowing.' Since you do not know how much of the past karma has been created, how do you know the method of treatment? How can you say that present ascetic practices can destroy past karma and attain liberation? If there was suffering in the past, and suffering is the root, and the karma has been repaid, then the suffering in the karma has already been repaid. How can one still receive retribution? The suffering that the body is experiencing today, the present ascetic practices, what is used to break it? The present ascetic practice is karma, so what suffering is used to break it? Can it make the retribution in this life become no retribution? Or become uncertain retribution? The following two sentences are about 'uncertain retribution,' not 'no retribution.' Therefore, one should first subdue one's mind. If one endures the suffering of the five heats, or the practice of self-starvation, it is only subduing the body. If one can cultivate the path and cut off afflictions, that is subduing the mind. The mind is like a forest, and the form aggregate is just one tree in it, so the mind is used as a metaphor for a tree. Because fear arises from the mind, one should first subdue the mind. How do you subdue the mind? If one can clearly see emptiness and no-self, and permanently cut off afflictions, and can also contemplate the Vajra, knowing that everything is still suffering and impermanent, and only the Buddha-land is eternal bliss, then one can be called subduing the mind. Although you can temporarily subdue coarse thoughts, you cannot subdue subtle thoughts, and it is not true subduing of the mind. Your teacher cannot cut off the afflictions of the realm of neither perception nor non-perception, so he will receive an evil body, let alone others, let alone you? This sentence is to prove that the realm of neither perception nor non-perception is not Nirvana, refuting their wrong ideas. How can one cut off all existence? It explains that Nirvana is unconditioned and has no existence. Hearing the above that your teacher is still receiving an evil body, one knows that he has not cut off existence, so it is not Nirvana. However, externalists arouse aversion and rely on the higher realms to subdue the lower realms, but above the realm of neither perception nor non-perception, there is no higher realm to rely on. So he asks, 'How can one cut off all existence?' The Buddha's words below teach them to cultivate the contemplation of emptiness. Because externalists rely on the higher realms to subdue afflictions, they only create good karma, without contemplating emptiness, so they are advised to contemplate emptiness.

【English Translation】 At that time, Subha (須跋) was bewildered and did not know how much of the past karma had been exhausted and how much had not. Therefore, he said, 'I really don't know.' It's like someone being struck by a poisoned arrow. This is another analogy to illustrate that if one does not know how much of the past karma has been exhausted and how much has not, one should not say that present ascetic practices can destroy past karma. The poisoned arrow is a metaphor for past karma, medicine is a metaphor for present ascetic practices, and the body attaining peace and happiness is a metaphor for attaining liberation. If you can identify the poisoned arrow and know the method of removing it with medicine, then you can be called 'knowing.' Since you do not know how much of the past karma has been created, how do you know the method of treatment? How can you say that present ascetic practices can destroy past karma and attain liberation? If there was suffering in the past, and suffering is the root, and the karma has been repaid, then the suffering in the karma has already been repaid. How can one still receive retribution? The suffering that the body is experiencing today, the present ascetic practices, what is used to break it? The present ascetic practice is karma, so what suffering is used to break it? Can it make the retribution in this life become no retribution? Or become uncertain retribution? The following two sentences are about 'uncertain retribution,' not 'no retribution.' Therefore, one should first subdue one's mind. If one endures the suffering of the five heats, or the practice of self-starvation, it is only subduing the body. If one can cultivate the path and cut off afflictions, that is subduing the mind. The mind is like a forest, and the form aggregate is just one tree in it, so the mind is used as a metaphor for a tree. Because fear arises from the mind, one should first subdue the mind. How do you subdue the mind? If one can clearly see emptiness and no-self, and permanently cut off afflictions, and can also contemplate the Vajra, knowing that everything is still suffering and impermanent, and only the Buddha-land is eternal bliss, then one can be called subduing the mind. Although you can temporarily subdue coarse thoughts, you cannot subdue subtle thoughts, and it is not true subduing of the mind. Your teacher cannot cut off the afflictions of the realm of neither perception nor non-perception, so he will receive an evil body, let alone others, let alone you? This sentence is to prove that the realm of neither perception nor non-perception is not Nirvana, refuting their wrong ideas. How can one cut off all existence? It explains that Nirvana is unconditioned and has no existence. Hearing the above that your teacher is still receiving an evil body, one knows that he has not cut off existence, so it is not Nirvana. However, externalists arouse aversion and rely on the higher realms to subdue the lower realms, but above the realm of neither perception nor non-perception, there is no higher realm to rely on. So he asks, 'How can one cut off all existence?' The Buddha's words below teach them to cultivate the contemplation of emptiness. Because externalists rely on the higher realms to subdue afflictions, they only create good karma, without contemplating emptiness, so they are advised to contemplate emptiness.

。言實想者。是觀空之惠。所以云惠者。以外人貴想故。作想名說其惠也。鑒空之惠體非是想。以惠為想故名為想。故言無想之想。觀空實而生為實想也。無自相他已下。廣明空境也。隨所滅處名真實想者。此結空惠也。一切諸法皆是假者。明金剛已還有是虛假假體即空。可謂假空故言一切皆是虛假。隨其滅處者。此明真諦常住真諦寂滅。下地有之。以無故言滅處也。是名為實者。結常住真諦也。是名實想者。結緣常真解也。

大涅槃經義記卷第四

大統五年六月十三日寫訖流通末代也

【現代漢語翻譯】現代漢語譯本：關於『實想』的說法，指的是觀空的智慧。之所以稱之為『惠』（智慧），是因為外道重視『想』（概念），所以建立『想』的名稱是爲了說明其智慧。然而，鑑照空性的智慧本體並非『想』，因為以智慧作為『想』，所以稱之為『想』。因此說『無想之想』，觀空而真實產生的，就是『實想』。『無自相他』以下，廣泛地闡明空性的境界。隨著所滅之處而名為『真實想』，這是總結空性的智慧。『一切諸法皆是假』，說明金剛之後仍然存在虛假的假體，假體即是空性，可以說假即是空，所以說一切都是虛假的。『隨其滅處』，這是說明真諦是常住的，真諦是寂滅的。下地存在這種現象，因為沒有（實性）所以說『滅處』。『是名為實』，這是總結常住的真諦。『是名實想』，這是總結緣于常住真諦的理解。

《大涅槃經義記》卷第四

大統五年六月十三日寫畢，流通於末世。

【English Translation】 English version: The statement about 'real thought' (言實想者), refers to the wisdom of contemplating emptiness. The reason it is called 'wisdom' (惠, hui), is because external paths value 'thought' (想, xiang, concept), so establishing the name of 'thought' is to explain its wisdom. However, the substance of the wisdom that discerns emptiness is not 'thought,' because wisdom is taken as 'thought,' it is called 'thought.' Therefore, it is said 'thought of no-thought' (無想之想), that which arises from contemplating emptiness and is real, is 'real thought' (實想). From 'no self-nature, other' (無自相他) onwards, the realm of emptiness is extensively explained. That which is named 'real thought' according to the place where it is extinguished, this is a conclusion about the wisdom of emptiness. 'All dharmas are false' (一切諸法皆是假), explains that after the Vajra (金剛, diamond, indestructible) there are still false forms that are empty in nature. The false form is emptiness, so it can be said that the false is emptiness, therefore it is said that all is false. 'According to the place of its extinction' (隨其滅處), this explains that the true reality (真諦, zhendi, ultimate truth) is permanent and abiding, and the true reality is quiescent extinction. The lower realms have this, because there is no (inherent nature), it is called 'place of extinction.' 'This is named real' (是名為實), this is a conclusion about the permanent and abiding true reality. 'This is named real thought' (是名實想), this is a conclusion about the understanding that arises from the permanent and abiding true reality.

The Meaning Commentary on the Mahāparinirvāṇa Sūtra, Volume 4

Completed copying on the 13th day of the sixth month of the fifth year of the Datong era, to be circulated in the latter ages.