T85n2802_瑜伽論手記
大正藏第 85 冊 No. 2802 瑜伽論手記
No. 2802 [cf. No. 1579]
瑜伽論第三十一手記
談述 福慧
言謂依緣性等者。謂因前名緣性后□□□緣起 言而起勝解者。謂能了知內外諸緣生法唯有因性及與緣性□有我人等□ 言廣說如別者。謂無明有十九種。行有三種等。如前尋思地生雜染中以廣分別 言不自在故者。謂我者是自在之義。由無明中無自在我故不作是念。我能生行。余皆準此 言中間等者。此顯空義。謂無明及行二法中間無有傳受之法故名空也 言如前廣說者。說□諍有害等二世過患。如前不凈觀說 言諸業者。謂善等三業也 言一自體果者。謂情非情緣起通攝也 言受用境界果者。謂唯約有情而論也 言今世等者。謂現世五趣果身生也 言六處者。謂六根也 言令生有芽者。謂無明為因故發生三行芽等也。破展轉等也 言諸取者。謂我語取欲取戒禁取等也 言有內現證者。謂五位行人現見無明等順逆二法。而能修行證上果故 言比度法者。謂比諸聖者等修順逆緣起故得彼聖果。我亦比此修行證於上果故 言能正解了等者。謂地等六界種姓別故及能尋思 言種子義者。謂地等六法為種子故有五趣身也 言因義者。謂因地等六法為
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2802 瑜伽論手記
No. 2802 [cf. No. 1579]
瑜伽論第三十一手記
談述 福慧
『言謂依緣性等者』，是指因為先前的無明而成為緣性，之後……緣起。『言而起勝解者』，是指能夠了知內外諸緣所生的法，唯有因性和緣性，沒有我人等。『言廣說如別者』，是指無明有十九種，行有三種等，如前面尋思地生雜染中詳細分別。『言不自在故者』，是指『我』是自在的意思，由於無明中沒有自在的『我』，所以不作這樣的念頭：『我能生行』，其餘的都依此準則類推。『言中間等者』，這顯示了空義，是指無明和行這兩種法中間沒有傳遞承受的法，所以稱為空。『言如前廣說者』，說的是有諍有害等二世的過患，如前面不凈觀所說。『言諸業者』，是指善等三種業。『言一自體果者』，是指情與非情的緣起都包括在內。『言受用境界果者』，是指只就眾生而論。『言今世等者』，是指現世五趣果報之身的產生。『言六處者』，是指六根。『言令生有芽者』，是指以無明為因，所以發生三行之芽等，破除展轉相生的關係。『言諸取者』，是指我語取、欲取、戒禁取等。『言有內現證者』，是指五位行人現見無明等順逆二法，而能夠修行證得上果。『言比度法者』，是指比照諸聖者等修行順逆緣起，因此得到彼聖果，我也比照此修行，證於上果。『言能正解了等者』，是指地等六界種姓不同，以及能夠尋思。『言種子義者』，是指地等六法為種子，所以有五趣之身。『言因義者』，是指因為地等六法為……
【English Translation】 English version T 85 No. 2802 Yogaśāstra Manuscript
No. 2802 [cf. No. 1579]
Yogaśāstra Manuscript, Volume 31
Discussing Fortune and Wisdom
'The statement 'referring to dependent nature, etc.' means that due to the preceding ignorance (avidyā), it becomes the condition-nature (pratyaya-svabhāva), and then... arising. 'The statement 'giving rise to conviction' means being able to understand that the dharmas (phenomena) arising from internal and external conditions (pratyaya) have only causal nature (hetu-svabhāva) and condition-nature (pratyaya-svabhāva), without self (ātman), person (pudgala), etc. 'The statement 'explained extensively as separate' means that ignorance (avidyā) has nineteen types, action (karma) has three types, etc., as explained in detail in the preceding section on the impure defilements arising from the searching mind (vitarka-bhūmi-samkleśa). 'The statement 'because of not being independent' means that 'self' (ātman) means independence. Because there is no independent 'self' in ignorance (avidyā), one does not think, 'I can generate action (karma).' The rest can be inferred accordingly. 'The statement 'intermediate, etc.' reveals the meaning of emptiness (śūnyatā), meaning that there is no dharma (phenomenon) of transmission and reception between ignorance (avidyā) and action (karma); therefore, it is called emptiness (śūnyatā). 'The statement 'explained extensively as before' refers to the faults of the two lifetimes, such as strife and harm, as described in the preceding contemplation on impurity (aśubha-bhāvanā). 'The statement 'all actions (karmas)' refers to the three types of actions (karmas), such as good actions. 'The statement 'fruit of one self-nature' refers to the arising of sentient and non-sentient beings being included. 'The statement 'fruit of experiencing realms' refers only to sentient beings. 'The statement 'this life, etc.' refers to the arising of the fruition body (vipāka-kāya) in the five realms (pañca-gati) in the present life. 'The statement 'six places' refers to the six sense organs (ṣaḍ-āyatana). 'The statement 'causing the sprout of existence to arise' means that because ignorance (avidyā) is the cause, the sprout of the three actions (karma) arises, breaking the cycle of interdependent origination (pratītyasamutpāda). 'The statement 'all grasping' refers to self-grasping (ātma-graha), desire-grasping (kāma-graha), precept-and-prohibition-grasping (śīlavrata-parāmarśa), etc. 'The statement 'having internal direct realization' refers to the practitioners in the five stages directly seeing the two dharmas (phenomena) of ignorance (avidyā), etc., in forward and reverse order, and being able to cultivate and realize the superior fruit. 'The statement 'comparative method' refers to comparing the holy ones (ārya), etc., who cultivate forward and reverse interdependent origination (pratītyasamutpāda) and thus attain that holy fruit; I also compare this cultivation and realize the superior fruit. 'The statement 'being able to correctly understand, etc.' refers to the different lineages of the six realms, such as earth, etc., and being able to contemplate. 'The statement 'meaning of seed' refers to the six dharmas (phenomena), such as earth, etc., being the seed, thus having the body of the five realms (pañca-gati). 'The statement 'meaning of cause' refers to the six dharmas (phenomena), such as earth, etc., being the cause for...
因故生五趣身也 言性義者。謂也等各各有堅等性故 言是其界義者。為上四義一□□ 言一念等者。謂不了知身中有其六界故。但起一我見者名一念相 言有正尋思等者。謂諸外道計我為因故得入母胎。此中不爾。因六界故得入母胎也 言安住法性者。謂地水等六界諸佛出世不出世法等有故名安住也 言長入息者。謂十息為一數等也 言都無持入息者等者。謂出□□□□有蘊等諸行此中都無任持二見我人等故 言因者。業煩惱也 言緣者。謂父母精血等也 言諸行者。謂果相也 言善巧等者。此中有問。四緣之中凈行所緣所有六義如上所說。其義已知。第三善巧所緣。第四凈惑所緣。六相差別何故不說。故論答云若依止善巧等也 言此中者。謂指前四慧行觀三門六事觀不凈而五觀破。此終九種加行成前觀門故也。故論文言九種等也 言得定者。謂五位行人由九種加行故速得五位本定故 言于所應往定等者。謂五位行人修九種加行故。于初資糧位者速得加行位等也 言等分者。謂貪等五位煩惱不偏在一故名等分也 言薄塵者。謂五位行人上上位人也 言應隨所樂等者。謂等行等二人於五位煩惱中先何起者修對治門故。故論文言舉緣一境性等也 言相應所緣等者。謂不凈等五觀門也 言不全臨入者。隨順等者。謂初中后
三時心也 言由住如是等者。謂住前出等六法等三種加行不緩名不放逸也 言一時半時者。謂一更半更也 言法義者。謂所治能治法義之中無顛倒故 言九種相心住等者。謂內住等九種住心也 言無相者。謂無我及我所心也 言皆得清凈者。謂依止品破觀得成就二俱清凈故云皆等也 言所有加行者。謂止品此彼觀品之加行故也 言所熏習等者。謂觀為能熏故止為所熏。此二法相依故皆得清凈也 言所有加行者。謂觀品是彼止品之加行故也 言謂由等者。謂六隨念等中隨取一者便名為舉 言顯示等者。謂若心沉沒時。以凈妙相顯示其心自勸其心自慶其心 言隨順等者。謂于不凈等五觀之中勤精進者是舉之相 言所緣等者。謂于順情違情之境中心無染污心平等故。于止觀中亦平等轉 言謂由所緣者。謂于順違及止觀中心不住者名為舍相 言上舍者。謂取上上地之舍也 言謂于如是等者。謂于止觀二法所有塵義。如上所說中一一皆得善巧故 言善趣等者。謂初中后三心也 言或時棄捨者。謂若棄捨世出世定所有影像名為出定。若於化緣等說不定地作意思非亦名出定。言于余所作者。謂于上上果所修行中而追求故 言謂於一切等者。謂于所受戒學之中無違越者名不捨軛。謂于無穿穴等八法之中而修習者名不違越 言于久所作等
{ "translations": [ "現代漢語譯本：", "『三時心也』，關於『言由住如是等者』，是指住前、出等六法等三種加行不緩慢，名為不放逸。", "『言一時半時者』，是指一更或半更。", "『言法義者』，是指在所治和能治的法義之中沒有顛倒。", "『言九種相心住等者』，是指內住等九種住心。", "『言無相者』，是指無我及我所的心。", "『言皆得清凈者』，是指依止品和破觀得到成就，二者都清凈，所以說『皆等』。", "『言所有加行者』，是指止品和此彼觀品的加行。", "『言所熏習等者』，是指觀為能熏，止為所熏。這兩種法相互依存，所以都得到清凈。", "『言所有加行者』，是指觀品是彼止品的加行。", "『言謂由等者』，是指在六隨念等中隨便選取一個，就叫做舉。", "『言顯示等者』，是指如果心沉沒時，用清凈美妙的景象來顯示其心，自己勸勉其心，自己慶幸其心。", "『言隨順等者』，是指在不凈等五觀之中勤奮精進，這是舉的相。", "『言所緣等者』，是指對於順情或違情的境界，心中沒有染污，心平等，在止觀中也平等運轉。", "『言謂由所緣者』，是指對於順境、逆境以及止觀，心不住著，這叫做舍相。", "『言上舍者』，是指取上上地的舍。", "『言謂于如是等者』，是指對於止觀二法所有的細微之處，如上面所說，每一處都得到善巧。", "『言善趣等者』，是指初、中、后三心。", "『或時棄捨者』，是指如果捨棄世間和出世間禪定的所有影像，叫做『出定』。如果在化緣等不確定的情況下，作意思，也叫做『出定』。", "『于余所作者』，是指在上上的果位所修行的過程中而追求。", "『謂於一切等者』，是指對於所受的戒律學處之中沒有違越，叫做『不捨軛』。是指在無穿穴等八法之中而修習，叫做『不違越』。", "『于久所作等』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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者。謂于自所作身業及語意三業中。于諸不善隨順不作。於十善業隨順而作。故論文言能因隨憶等也 言數起勝解者。謂能治道 言數正除遣者。謂所治法也。梵云毗呵婆耶者。具含上二義。一勝解義。二除遣義。此二皆是正加行故標此二名 言隨相行等者。謂二十賢善定中隨行可一皆具能治勝解及所治除遣。此中初修業者亦應如是。如久修觀行之人具修上二之行乃名正行人也 言當知此中等者。此等五門一一皆具因果二義。說者應知 言由於最初等者。謂修不凈觀等者必背靜等顛倒之相 言由緣余定者等。謂若所修之定道力劣故不能除遣所治法者。當修余定作其助伴成本定故 言由於一切等者。謂由於諸凈相等中起染污者。應修不凈等觀除遣凈等諸相 言雖遍立等者。此中有問。經中所說五種之相名除遣者意趣何等名為正除遣也。故論答云。然此義中等也難有五種。此中但取初二之法立為除遣 言全不于所緣境繫縛心者。謂諸行人根性不等煩惱不同故。初修業時若貪慾多者令于不凈觀繫縛其心。若嗔多者以慈愍觀而系其心。余皆準此。故論文言或復處等也 言唯作是念等者。謂如不凈觀等相中有凈等相者名有散亂。有不凈等相者名無散亂。初修業者應作是念。我心云何得無散亂。意說我於何時得與不凈等無散亂法而
【現代漢語翻譯】 現代漢語譯本：
這段話是說，對於自己所作的身業、語業和意業這三種行為中，對於各種不善的行為，順從地不去作；對於十種善業，順從地去實行。所以論中說，能夠因為隨順憶念等等。
『數起勝解』是指能夠對治煩惱的修行方法。
『數正除遣』是指所要對治的煩惱。
梵語『毗呵婆耶』(Vihavaya)包含了以上兩種含義：一是勝解，二是除遣。這兩種都是正確的修行方法，所以標明這兩個名稱。
『隨相行等』是指在二十種賢善定中，隨順其中一種修行，都具備能夠對治煩惱的勝解和所要對治的煩惱的除遣。這裡說的是初學者也應該這樣做。如同長期修習觀行的人，具足修習以上兩種行為，才可稱為真正的修行人。
『當知此中等』，這五個方面，每一個都具備因和果兩種含義，說法的人應該知道。
『由於最初等』，是指修習不凈觀等，必定要背離靜等顛倒的現象。
『由緣余定者等』，是指如果所修習的禪定力量薄弱，不能夠去除所要對治的煩惱，就應當修習其他的禪定作為輔助，來成就這個禪定。
『由於一切等』，是指由於各種清凈的現象等而產生染污的人，應當修習不凈觀等，來去除清凈等各種現象。
『雖遍立等』，這裡有一個問題：經中所說的五種現象，名為除遣，它的意趣是什麼？什麼才是真正的除遣？所以論中回答說：『然而此義中等』。難有五種，這裡只取最初兩種方法作為除遣。
『全不于所緣境繫縛心者』，是指修行人的根性和煩惱各不相同，所以初學修行時，如果貪慾心重，就讓他把心繫縛在不凈觀上；如果嗔恨心重，就用慈悲觀來繫縛他的心。其餘情況都可依此類推。所以論中說：『或者在某個地方等』。
『唯作是念等』，是指像不凈觀等現象中，有清凈等現象的，叫做有散亂；有不凈等現象的，叫做沒有散亂。初學修行的人應當這樣想：我的心怎樣才能沒有散亂？意思是說我什麼時候才能和不凈等沒有散亂的法相應？
【English Translation】 English version:
This refers to, within the body, speech, and mind karmas that one creates, refraining from engaging in any unwholesome actions and diligently practicing the ten wholesome actions. Hence, the text states that it is 'able to arise from recollection, etc.'
'Frequently arising superior understanding' refers to the path that can cure afflictions.
'Frequently and correctly eliminating' refers to the afflictions to be cured.
The Sanskrit term 'Vihavaya' encompasses the above two meanings: first, superior understanding; second, elimination. Both of these are correct practices, hence the naming of these two.
'Acting in accordance with the characteristics, etc.' refers to, within the twenty virtuous samadhis, following one of them, all possessing the superior understanding that can cure afflictions and the elimination of afflictions to be cured. Here, it is said that beginners should also do this. Just as those who have long practiced contemplation, possessing both of the above practices, can be called true practitioners.
'It should be known that within this, etc.,' each of these five aspects possesses both cause and effect meanings. The speaker should be aware of this.
'Because of the initial, etc.,' refers to practicing the contemplation of impurity, etc., one must turn away from the inverted perceptions of stillness, etc.
'Because of relying on other samadhis, etc.,' refers to if the samadhi being practiced is weak and unable to eliminate the afflictions to be cured, one should practice other samadhis as support to accomplish this samadhi.
'Because of all, etc.,' refers to those who arise defilements due to pure appearances, etc., should practice the contemplation of impurity, etc., to eliminate pure appearances, etc.
'Although universally established, etc.,' here there is a question: the five appearances mentioned in the sutra, called elimination, what is its intention? What is true elimination? Therefore, the treatise answers: 'However, within this meaning, etc.' There are five difficulties; here, only the first two methods are taken as elimination.
'Not at all binding the mind to the object of focus' refers to practitioners having different dispositions and afflictions. Therefore, when beginning practice, if greed is strong, one should bind the mind to the contemplation of impurity; if hatred is strong, one should bind the mind with loving-kindness. The rest can be inferred accordingly. Therefore, the text states: 'Or in a certain place, etc.'
'Only making this thought, etc.' refers to, like in the contemplation of impurity, etc., if there are pure appearances, etc., it is called having distraction; if there are impure appearances, etc., it is called without distraction. Beginners should think like this: how can my mind be without distraction? Meaning, when will I be in accordance with the undiverted dharma of impurity, etc.?
相應也。下之九種一一皆與唯作是念等相合說之 言無寂靜者。謂斷現行故 言猛寂靜者。謂斷種及現行故 言如是精勤等者。與上十文一一相合 言即由如是等者。謂由內攝其心為因故。五位行人于不凈等所緣境中不念凈等作意故也 言有相者。謂不凈相等也 言有分別者。謂不凈等有分別影像也 言謂由隨相行等者。謂行隨尋思等三種慧故 言彼境界者。謂依三種慧能觀不凈等五觀過患功德。而非但行不凈一觀者。故論文言而非一向等也 言還舍等者。此中有問。修五觀時唯用三慧為方便耶。為當處要余法為方便耶。故論答云還相等也 言由於所緣等者。謂若舍于止必當散亂故名為舍。由九種住心止品攝故名為不捨 言即于所緣等者。謂由義等六事差別觀故。于所治中不作其相不作我不起差別我我所心故。故名不取 言有于其中等者。謂由九種住心為因故。而能安住不凈等觀 言取止行故等者。謂義等六事差別尋求不凈等故。能為止品作其方便。故名止行能緣所知相也 言若於緣等者。謂勝解是觀。除遣是止也 言由數勝解等者 言于狹小境等者。謂修不凈等五觀之時。先觀指節名為狹小。此漸次增長名為廣大。后觀十方無量。故論文言廣大等也 言若諸法等者。謂青瘀等。二十賢善定皆是有色影像也 言諸無色
【現代漢語翻譯】 現代漢語譯本： 相應也。下面的九種情況，每一種都與『唯作是念』（只是這樣想）等狀態相符合。『言無寂靜者』（說沒有寂靜的），是指斷除了現行煩惱的緣故。『言猛寂靜者』（說猛烈的寂靜的），是指斷除了煩惱的種子和現行煩惱的緣故。『言如是精勤等者』（說像這樣精勤等等的），與上面十種情況一一對應。『言即由如是等者』（說即是由於像這樣等等的），是指由於內心攝持其心作為原因。五位行人對於不凈等所緣境中，不生起凈等作意。『言有相者』（說有相的），是指不凈相等。『言有分別者』（說有分別的），是指對於不凈等有分別的影像。『言謂由隨相行等者』（說由隨相行等等的），是指修行隨尋思等三種智慧的緣故。『彼境界者』（那個境界），是指依靠三種智慧能夠觀察不凈等五觀的過患和功德，而不是僅僅修行不凈觀。所以論文說『而非一向等也』（而不是隻偏向一種等等）。『言還舍等者』（說還舍等等的），這裡有一個問題：修五觀的時候，僅僅用三種智慧作為方便嗎？還是應當需要其他法作為方便呢？所以論中回答說『還相等也』（還舍等等）。『由於所緣等者』（說由於所緣等等的），是指如果捨棄了止，必定會散亂，所以名為舍。由於九種住心止品所攝持，所以名為不捨。『即于所緣等者』（說即于所緣等等的），是指由於義等六事差別觀的緣故，對於所要對治的煩惱中，不作其相，不作我，不起差別我我所心，所以名為不取。『有于其中等者』（說有于其中等等的），是指由於九種住心作為原因，而能夠安住于不凈等觀。『取止行故等者』（說取止行故等等的），是指義等六事差別尋求不凈等，能夠為止品煩惱作方便，所以名為止行，能夠緣所知相。『若於緣等者』（說若於緣等等的），是指勝解是觀，除遣是止。『由數勝解等者』（說由數勝解等等的）。『于狹小境等者』（說于狹小境等等的），是指修不凈等五觀的時候，先觀察指節，名為狹小。此後漸漸增長，名為廣大。最後觀察十方無量。所以論文說『廣大等也』（廣大等等）。『若諸法等者』（說若諸法等等的），是指青瘀等。二十賢善定都是有色影像。『諸無色』
【English Translation】 English version: It corresponds. The following nine types each correspond to states such as 'merely thinking thus.' 'Saying there is no tranquility' means because the manifest afflictions are severed. 'Saying fierce tranquility' means because the seeds and manifest afflictions are severed. 'Saying such diligence, etc.' corresponds to each of the above ten statements. 'Saying immediately by such, etc.' means because of the internal gathering of the mind as the cause. Practitioners in the five stages do not generate pure intentions in impure objects, etc. 'Saying having characteristics' refers to the characteristics of impurity, etc. 'Saying having discriminations' refers to the images of impurity, etc., that have discriminations. 'Saying it is due to following characteristics, etc.' means practicing the three wisdoms of following thought, etc. 'That realm' refers to relying on the three wisdoms to observe the faults and merits of the five contemplations such as impurity, etc., and not merely practicing the single contemplation of impurity. Therefore, the text says 'and not solely, etc.' 'Saying also abandoning, etc.' Here there is a question: When practicing the five contemplations, are the three wisdoms the only expedient, or should other dharmas be used as expedients? Therefore, the treatise answers 'also abandoning, etc.' 'Due to the object, etc.' means that if one abandons cessation, one will certainly be scattered, hence it is called abandoning. Because it is encompassed by the nine states of mind of cessation, it is called not abandoning. 'Immediately in the object, etc.' means that due to the six aspects of difference such as meaning, one does not create characteristics, does not create self, does not generate differentiated self and what belongs to self in what is to be treated. Therefore, it is called not grasping. 'Having in it, etc.' means that due to the nine states of mind as the cause, one can abide in the contemplation of impurity, etc. 'Taking the practice of cessation, etc.' means that seeking impurity, etc., with the six aspects of difference such as meaning, can create an expedient for the afflictions of cessation. Therefore, it is called the practice of cessation, capable of cognizing the characteristics of what is to be known. 'If in the object, etc.' means that conviction is contemplation, and removal is cessation. 'Due to numerous convictions, etc.' 'In a narrow object, etc.' means that when practicing the five contemplations such as impurity, etc., one first observes the finger joint, which is called narrow. This gradually increases and is called vast. Later, one observes the ten directions as immeasurable. Therefore, the text says 'vast, etc.' 'If all dharmas, etc.' refers to lividity, etc. The twenty virtuous samadhis are all colored images. 'All formless'
法等者。謂慈悲等四觀所有影像但是心法所變現故名非色也 言出離者。謂涅槃果也 言遠離者。謂涅槃因也 言染污思慕者。謂貪著五欲等無出離心也 言不樂等者。謂涅槃因果法中無欣樂心生憂惱也 言下劣智見者。謂無間解脫道中證少分時便生高舉。故論文言謂我能得等也 言廣說如前者。唯我能得等。如前出離地中已廣說故 言謂于隨順蓋等者。謂隨順五蓋處所法中。非理作意名之為障。尋思自舉準前說之。此三皆由非理作意而生起故名因緣。因緣者根本義也 言謂遍了知等者。謂由怯弱等四障為因緣故生起四種過患 言于其四種等者。一未證不證過患。謂于無間解脫二道未證不證故也。二退知失過患。三壞加行過患。四有染污等五法過患 言總用隨念等者。謂六隨念也 言用於精進等者。謂用於精進故治羸劣。由平等故治身太過加行。由通達故治初修過加行故 言用彼相違等者。謂蓋覆尋思自舉及不凈觀等五法對治故 言又遍了知等者。若不了知諸障是障性者。不能修對治故。所以第一立遍知自性也 言遠離因緣者。謂若不知諸障生起因緣者。必不知自性也 言遠離因緣者。謂若不知諸障生起因緣者。必不能修對治行故也 言隨順教者。謂隨順觀所治法有多種故。能治之教亦有多種 故毗缽舍那等者。謂于
一一觀中一一止生故故言多也 言所知境者。謂三門六事所觀察染凈品中因果義故 言身輕安等者。此中有問。五位行人於何時中如是二法得究竟耶。故論答云若得轉依等也。若阿羅漢轉染品依凈品時方得究竟 言所知事者。謂所治及能治道也 言能順貪慾等者。謂端正女色等所治法中。初心不趣入。中心不愛樂。後心不信解 言乃至廣說者。謂于隨順嗔恚違情境中。初不趣入。中不愛樂。后不信解。乃至齊此名為于慈愍觀。已得究竟及未得究竟。如前不凈觀說也。下三觀皆準此說 言隨順愚癡法者。謂三世緣起法中起常樂我四倒者順生愚癡法故 言非身聚相者。謂非從身中起一聚我想也 言戲論者。謂即多分別。謂欲覺等也 言法觀中等者。謂由等持為依止故。于所緣境所治能治得緣境觀中增上慧轉 言普遍相者。謂不凈等五觀所緣也 言由此作意者。謂由不凈等五種作意為因故。于凈常樂等五種可厭法中令心厭離也。下三作意皆準此說 言于可忻尚法者。謂不凈等是最上法故 言由是緣等者。謂由不凈等五觀為因故。能離身心所有凈相種子 言內心寂靜者。謂不凈等五觀也 言法觀者。謂五觀中所治能治增減相也 言漏者。謂凈等諸顛倒相也 言漏處法者。謂男女等可意及違情等境也 言生熱者。謂於一分熱惱漏
【現代漢語翻譯】 現代漢語譯本 『一一觀中一一止生故故言多也』：這是因為在每一個觀察中，都會有相應的止息產生，所以才會有這麼多的論述。 『言所知境者』（所知之境）：指的是通過三門（身、口、意）六事（眼、耳、鼻、舌、身、意）所觀察到的染污和清凈的品類中，關於因果的道理。 『言身輕安等者』（身輕安等）：這裡有一個問題，五種根性的修行人在什麼時候才能究竟證得這兩種功德（身輕安和心輕安）呢？論中回答說，『若得轉依等也』，如果阿羅漢能夠轉變染污的品類，依靠清凈的品類，才能究竟證得。 『言所知事者』（所知之事）：指的是所要對治的煩惱以及能夠對治煩惱的修行方法。 『言能順貪慾等者』（能順貪慾等）：指的是在端正的女子等容易引起貪慾的對境中，最初不起心趣入，中間不生愛樂，最後不產生信解。 『言乃至廣說者』（乃至廣說）：指的是在隨順嗔恚的違情境中，最初不起心趣入，中間不生愛樂，最後不產生信解。乃至達到這種程度，就稱為對於慈愍觀已經得到究竟或未得到究竟。如同前面不凈觀所說的那樣。下面的三種觀想也都可以參照這種說法。 『言隨順愚癡法者』（隨順愚癡法）：指的是在三世緣起法中，生起常、樂、我、凈四種顛倒想，這是隨順產生愚癡的法。 『非身聚相者』（非身聚相）：指的是並非從身體中產生一種聚集的妄想。 『戲論者』（戲論）：指的是眾多的分別念，比如欲覺等等。 『法觀中等者』（法觀中等）：指的是由於以等持（禪定）為基礎，在所緣境（觀察的對象）以及所要對治的和能夠對治的法中，在緣境的觀想中，增上智慧得以運轉。 『普遍相者』（普遍相）：指的是不凈觀等五種觀想所緣的對象。 『由此作意者』（由此作意）：指的是由於以不凈觀等五種作意為因，在清凈、常、樂等五種令人貪戀的法中，使內心產生厭離。 『于可忻尚法者』（于可忻尚法）：指的是不凈觀等是最殊勝的法。 『由是緣等者』（由是緣等）：指的是由於以不凈觀等五種觀想為因，能夠遠離身心所有清凈之相的種子。 『內心寂靜者』（內心寂靜）：指的是不凈觀等五種觀想。 『法觀者』（法觀）：指的是五種觀想中所要對治的、能夠對治的、增益和損減的相狀。 『漏者』（漏）：指的是清凈等各種顛倒之相。 『漏處法者』（漏處法）：指的是男女等令人喜愛或令人厭惡的對境。 『生熱者』（生熱）：指的是對於一部分產生熱惱的煩惱。
【English Translation】 English version 『一一觀中一一止生故故言多也』: This is because in each observation, there will be a corresponding cessation, hence the many discussions. 『言所知境者』 (The object of knowledge): Refers to the principle of cause and effect in the categories of defilement and purity observed through the three doors (body, speech, and mind) and six faculties (eye, ear, nose, tongue, body, and mind). 『言身輕安等者』 (Physical pliancy, etc.): Here is a question: When can practitioners of the five faculties ultimately attain these two merits (physical and mental pliancy)? The treatise answers, 『若得轉依等也』 (If one attains the transformation of the basis, etc.). Only when an Arhat transforms the defiled categories and relies on the pure categories can they ultimately attain them. 『言所知事者』 (The things to be known): Refers to the afflictions to be overcome and the methods of practice that can overcome them. 『言能順貪慾等者』 (That which accords with greed, etc.): Refers to the fact that in objects that easily arouse greed, such as beautiful women, one initially does not incline towards them, does not develop love in the middle, and ultimately does not generate belief and understanding. 『言乃至廣說者』 (And so on, extensively): Refers to the fact that in adverse circumstances that accord with anger, one initially does not incline towards them, does not develop love in the middle, and ultimately does not generate belief and understanding. To the extent that one reaches this point, it is said that one has attained or not attained the culmination of the contemplation of loving-kindness. This is as described earlier in the contemplation of impurity. The following three contemplations can also be understood in this way. 『言隨順愚癡法者』 (That which accords with the dharma of ignorance): Refers to the arising of the four inversions of permanence, happiness, self, and purity in the dharma of dependent origination in the three times, which accords with the dharma of generating ignorance. 『非身聚相者』 (Not the aspect of a collection of the body): Refers to not generating the delusion of a collection arising from the body. 『戲論者』 (Elaboration): Refers to numerous conceptual thoughts, such as thoughts of desire, etc. 『法觀中等者』 (In the contemplation of dharma, etc.): Refers to the fact that, based on samadhi (concentration), in the object of contemplation and the dharma to be overcome and the dharma that can overcome it, increasing wisdom turns in the contemplation of the object. 『普遍相者』 (Universal aspect): Refers to the objects of the five contemplations, such as the contemplation of impurity, etc. 『由此作意者』 (By this attention): Refers to the fact that, due to the cause of the five attentions such as the contemplation of impurity, one causes the mind to become disgusted with the five desirable dharmas such as purity, permanence, and happiness. 『于可忻尚法者』 (Towards desirable dharmas): Refers to the fact that the contemplation of impurity, etc., is the most supreme dharma. 『由是緣等者』 (Due to this condition, etc.): Refers to the fact that, due to the cause of the five contemplations such as the contemplation of impurity, one can separate from the seeds of all pure aspects of body and mind. 『內心寂靜者』 (Inner stillness): Refers to the five contemplations such as the contemplation of impurity. 『法觀者』 (Contemplation of dharma): Refers to the aspects of what is to be overcome, what can overcome it, increase, and decrease in the five contemplations. 『漏者』 (Leakage): Refers to the various inverted aspects such as purity, etc. 『漏處法者』 (Dharma of the place of leakage): Refers to objects such as men and women that are pleasing or displeasing. 『生熱者』 (Generating heat): Refers to the afflictions that generate heat and vexation in a portion.
境中生厭離也 言等熱者。謂遍於諸漏熱惱境中生厭離相也。下生厭等二句準此說云 言謂自衰損等者。謂五位行人若有自身及自眷屬喪失財利身遭衰損禍羅細等者。名自衰損。他亦同此。如是二境是修行人可厭處。故論文言數思惟故等也。謂能思惟衰損之法而能自惱及惱他故 言若自興盛等者。雖然自身及與他有興盛事。畢竟皆落謝之法盡法壞法滅法離散法變壞法故生厭離也 言津者。謂初與定相應也 言闊者。謂定漸潤次心也 言融適者。后位也 言證凈者。謂身心輕安故也 言謂作是念等者。此句與下二寶一一相合 言我今若德等者。謂由具戒德為伴呂故。我若命終若殞沒當往善趣 言同梵行等者。謂顯六和敬如法 言有由前後等者。謂五位行人作是思惟。我于不凈等五種觀中。先以精勤及后修習故。必當獲得五觀之果。故論文言由隨念法等也 言于能隨順等者。謂由調練作意為因故。修不凈等觀之人。于凈等漏法之中。初不取向。二能違逆三能喜樂。四能離隔。各住本定故也 言于可欣法等者。謂由不凈等可欣五觀悅潤心故。于凈等顛倒之相。初能出離。二能令心取向。三府舉。四能喜樂和合。此四與前不向等四法隨次對治 言於時時間等者。謂由生輕安為因故。能發生四種慧行抉擇染凈等諸法也 言用作業
【現代漢語翻譯】 現代漢語譯本： 在境界中產生厭離。』等熱『是指在各種煩惱的境界中普遍產生厭離之相。下面』生厭『等兩句可以參照這樣解釋。』自身衰損等『是指五位行人如果自身及眷屬喪失財物利益，身體遭受衰敗損害等，這叫做自身衰損。他人也同樣如此。這兩種境況是修行人應該厭惡的。所以論文中說』數思惟故『等。是指能夠思惟衰損之法，從而能夠自我惱害及惱害他人。』自身興盛等『是指，即使自身及他人有興盛之事，最終都歸於衰落，是盡法、壞法、滅法、離散法、變壞法，因此產生厭離。』津『是指最初與禪定相應。』闊『是指禪定逐漸滋潤內心。』融適『是指後來的階段。』證凈『是指身心輕安的緣故。』作是念等『，此句與下面的二寶一一對應。』我今若德等『，是指由於具備戒德作為伴侶，我如果命終或殞沒，應當前往善趣。』同梵行等『，是顯示六和敬如法。』有由前後等『，是指五位行人這樣思惟：我對於不凈等五種觀想，先以精勤，后以修習，必定能夠獲得五觀之果。所以論文中說』由隨念法等『。』于能隨順等『，是指由於調練作意為因，修不凈觀等的人，對於清凈等煩惱之法，最初不生嚮往，其次能夠違逆，再次能夠喜樂，最後能夠隔離，各自安住于本來的禪定。』于可欣法等『，是指由於不凈觀等令人欣悅的五種觀想滋潤內心，對於清凈等顛倒之相，最初能夠出離，其次能夠令心生起嚮往，再次能夠府舉，最後能夠喜樂和合。這四種與前面的不向等四種法隨次第對治。』於時時間等『，是指由於產生輕安為因，能夠發生四種慧行，抉擇染凈等諸法。』用作業『
【English Translation】 English version: Generating revulsion within the realm. 'Equal heat' refers to universally generating the aspect of revulsion within the realm of various afflictions. The following two phrases, 'generating revulsion,' etc., can be interpreted similarly. 'Self-decline, etc.' refers to the five stages of practitioners who, if they or their family members lose wealth and benefits, and their bodies suffer decline and harm, etc., this is called self-decline. Others are the same. These two situations are places where practitioners should feel revulsion. Therefore, the text says 'because of frequent contemplation,' etc. It means being able to contemplate the law of decline, thereby being able to harm oneself and harm others. 'Self-prosperity, etc.' refers to, even if oneself and others have prosperous events, they will eventually fall into decline, being the law of exhaustion, the law of destruction, the law of extinction, the law of separation, the law of decay, therefore generating revulsion. 'Moisture' refers to initially corresponding to samadhi (concentration). 'Broad' refers to samadhi gradually nourishing the mind. 'Harmonious adaptation' refers to the later stage. 'Pure evidence' refers to the reason of lightness and ease of body and mind. 'Thinking thus, etc.,' this sentence corresponds to the following two jewels one by one. 'If I now have virtue, etc.' refers to, because of having the virtue of precepts as a companion, if I die or perish, I should go to a good destination. 'Same Brahma conduct, etc.' is to show the six harmonies and respect according to the Dharma. 'There is a reason from before and after, etc.' refers to the five stages of practitioners thinking thus: I, for the five kinds of contemplation such as impurity, first with diligence, and then with practice, will surely obtain the fruit of the five contemplations. Therefore, the text says 'by mindfulness of the Dharma, etc.' 'In accordance with, etc.' refers to, because of training the mind as the cause, those who practice impurity contemplation, etc., for the afflictions of purity, etc., initially do not generate longing, secondly can resist, thirdly can rejoice, and finally can isolate, each abiding in their original samadhi. 'In the delightful Dharma, etc.' refers to, because the five delightful contemplations such as impurity contemplation nourish the mind, for the inverted aspects of purity, etc., initially can escape, secondly can cause the mind to generate longing, thirdly can lift up, and finally can rejoice and harmonize. These four correspond to the previous four dharmas such as non-longing in sequential order. 'At times, etc.' refers to, because of generating lightness and ease as the cause, it can generate four kinds of wisdom practices, deciding on the various dharmas of defilement and purity, etc. 'Using actions'
具者。謂用爐[皮日ㄆ]鉗錘等也 言如是勸修等者。與下文一一相合 言彼彼等者。謂于所修不凈等觀門之中。一一皆與止觀雙運故。一能親府。二能善和合。三依定無轉謂其心不退。四于定無動等也。
瑜伽論第三十一卷手記竟 大正藏第 85 冊 No. 2802 瑜伽論手記
瑜伽論第三十二卷手記
談述 福慧隨聽
言如應安立者。此中意問。初修不凈等五觀之人。欲于不凈等修作意者。彼善知識應以何等方便令住厭離等五種相耶。故論文言如應安立等也 言聞等者。此中雖依不凈觀門厭離法。若是修慈等觀者亦同此問 言家火者。謂不紹家業男女等也 言若汝現見等者。謂若見他自身及彼眷屬並村落受苦應生厭離。說者應知 廣說如前者。謂于自身及自眷屬自村邑中遭苦難者應生厭離。同前所說 言修者。現行病也 言病法性者。謂病之種習也。死亦準此 言由是因緣等者。謂由他身眷屬村邑等各三種相故便生苦惱 言即由此等事者。由於盛衰等事生厭離故能盡苦邊故也 言于斷者。謂能斷五觀所斷凈等五法也 言我或失念等者。謂此下四句依其別相明觀察義 言于諸學所有違記等者。與上四句一一相合 言本性者。謂受戒時求戒心也 言以要言之等者。此中有問。
【現代漢語翻譯】 具者：指的是使用爐[皮日ㄆ]、鉗子、錘子等工具。 言如是勸修等者：與下文一一對應。 言彼彼等者：指的是在所修的不凈觀等觀門中，每一個都與止觀雙運。一能親近，二能善於調和，三依定無轉，指的是心不退轉，四于定無動等。
《瑜伽論》第三十一卷手記 完 大正藏第 85 冊 No. 2802 《瑜伽論手記》
《瑜伽論》第三十二卷手記
談述 福慧隨聽
言如應安立者：這裡提出一個問題，初修不凈觀等五觀的人，想要修不凈觀等作意時，善知識應該用什麼方法使他們安住于厭離等五種相呢？所以論文說『如應安立』等。 言聞等者：這裡雖然依據不凈觀門的厭離法，但如果是修慈觀等，也同樣可以這樣提問。 言家火者：指的是不繼承家業的男女等。 言若汝現見等者：指的是如果看到他人自身及其眷屬、村落遭受痛苦，應該生起厭離心。說法者應該知道。 廣說如前者：指的是在自身及自己的眷屬、村邑中遭遇苦難，應該生起厭離心，與前面所說相同。 言修者：指的是正在發生的疾病。 言病法性者：指的是疾病的種子習性。死亡也依此類推。 言由是因緣等者：指的是由於他人、眷屬、村邑等各自的三種相，因此產生苦惱。 言即由此等事者：指的是由於盛衰等事產生厭離心，因此能夠窮盡苦的邊際。 言于斷者：指的是能夠斷除五觀所要斷除的凈等五法。 言我或失念等者：指的是下面四句依據其個別相來闡明觀察的意義。 言于諸學所有違記等者：與上面四句一一對應。 言本性者：指的是受戒時求戒的心。 言以要言之等者：這裡有一個問題。
【English Translation】 具者 (jù zhě): Refers to using tools such as furnace [皮日ㄆ], tongs, and hammers. 言如是勸修等者 (yán rú shì quàn xiū děng zhě): 'Words such as encouraging cultivation, etc.' correspond one by one with the following text. 言彼彼等者 (yán bǐ bǐ děng zhě): 'Words such as those, those, etc.' refer to each and every one of the contemplation gates such as impurity contemplation, etc., that are cultivated, all of which are in union with both cessation and insight. First, it can be close. Second, it can be good at harmonizing. Third, relying on samadhi without turning, which means the mind does not regress. Fourth, there is no movement in samadhi, etc.'
《瑜伽論》第三十一卷手記 完 (Yújiā Lùn dì sānshíyī juǎn shǒujì wán): 'The End of the Notes on the Thirty-First Volume of the Yogācārabhūmi-śāstra' 大正藏第 85 冊 No. 2802 《瑜伽論手記》(Dàzhèngzàng dì 85 cè No. 2802 《Yújiā Lùn shǒujì》): 'Taisho Tripitaka Volume 85, No. 2802, Notes on the Yogācārabhūmi-śāstra'
《瑜伽論》第三十二卷手記 (Yújiā Lùn dì sānshí'èr juǎn shǒujì): 'Notes on the Thirty-Second Volume of the Yogācārabhūmi-śāstra'
談述 福慧隨聽 (Tánshù Fúhuì suí tīng): 'Discussion, May blessings and wisdom follow the listener'
言如應安立者 (yán rú yìng ānlì zhě): 'Words such as establishing accordingly': Here a question is raised. When a person who initially cultivates the five contemplations such as impurity contemplation wants to cultivate the intention of impurity contemplation, etc., what methods should a good teacher use to enable them to abide in the five aspects such as aversion? Therefore, the text says 'establish accordingly', etc. 言聞等者 (yán wén děng zhě): 'Words such as hearing, etc.': Although this is based on the aversion dharma of the impurity contemplation gate, if one is cultivating loving-kindness contemplation, etc., the same question can be asked. 言家火者 (yán jiā huǒ zhě): 'Words such as household fire': Refers to men and women who do not inherit the family business, etc. 言若汝現見等者 (yán ruò rǔ xiàn jiàn děng zhě): 'Words such as if you now see, etc.': Refers to if one sees others themselves and their families and villages suffering, one should generate aversion. The speaker should know this. 廣說如前者 (guǎng shuō rú qiánzhě): 'Speaking broadly as before': Refers to if one encounters suffering in oneself and one's family and village, one should generate aversion, the same as what was said before. 言修者 (yán xiū zhě): 'Words such as cultivation': Refers to an illness that is currently occurring. 言病法性者 (yán bìng fǎ xìng zhě): 'Words such as the nature of illness': Refers to the seed habit of illness. Death is also analogous to this. 言由是因緣等者 (yán yóu shì yīnyuán děng zhě): 'Words such as due to these causes, etc.': Refers to due to the three aspects of others, family members, villages, etc., one generates suffering. 言即由此等事者 (yán jí yóu cǐ děng shì zhě): 'Words such as due to these matters': Refers to generating aversion due to matters such as prosperity and decline, therefore one can exhaust the boundaries of suffering. 言于斷者 (yán yú duàn zhě): 'Words such as in severance': Refers to being able to sever the five dharmas such as purity that are to be severed by the five contemplations. 言我或失念等者 (yán wǒ huò shīniàn děng zhě): 'Words such as I may lose mindfulness': Refers to the following four sentences clarifying the meaning of observation based on their individual aspects. 言于諸學所有違記等者 (yán yú zhū xué suǒyǒu wéijì děng zhě): 'Words such as all violations of precepts in all studies': Correspond one by one with the above four sentences. 言本性者 (yán běnxìng zhě): 'Words such as original nature': Refers to the mind seeking precepts at the time of receiving precepts. 言以要言之等者 (yán yǐ yào yán zhī děng zhě): 'Words such as to put it briefly': Here there is a question.
總別觀察二種之義顯何事耶。故論答云于諸學處等也。謂今學處及加行二法圓滿故立二觀察也 言尸羅浮者。謂若有犯尸羅必復后定生悔 言復除障等者。謂由喜悅故能除諸障 言如是行相等者。此中有問。諸聖教中所說歡喜悅悅意。如是三名有何差別。故論答云先名等也 言汝于斷減等者。謂由調練滋潤心故。能斷世間貪憂。及得出世止觀二法 言若如是等者。謂厭離離相故背諸黑品。欣樂相故向諸白品。故論文言由調練心等也 言諸相者等者。謂色等塵及生老病男女共成十相 言欲等八者。謂欲恚害空國土親屬不死。昔所受境□□□也 言欲貪等者。謂不凈等五觀所治五法名隨煩惱。非五蓋也 言是故如是等者。謂相等三法一一皆有是苦非聖等五種過失 言又應于等者。謂由依心一境性等三種心故。能起六種行相。一一對治前三過患。此六種法皆離外道所立我見等立也 言或燈明等者。謂若修不凈等前之過患起時。應漸次修火光明等四種三昧也 言既取如是等者。謂修不凈觀者雖能取光明相住不凈觀。由串習力或凈相現時。復應了別青瘀等二十種故 言先於一境等者。謂于不凈等五觀之中。隨於一境能繫心。能背凈等五種顛倒 言又于其中等者。謂於六相中能了知者。亂與不亂自然現前 言即于其中等者。謂若凈
【現代漢語翻譯】 現代漢語譯本 『總別觀察二種之義顯何事耶？』（總別觀察這兩種方式的意義在於揭示什麼呢？） 故論答云：『于諸學處等也。』（因此，《瑜伽師地論》回答說：『在於各種學處等等。』） 謂今學處及加行二法圓滿故立二觀察也。（意思是說，正因為學處和加行這兩種修行方法都圓滿了，所以才設立這兩種觀察方式。） 『言尸羅浮者。』（『說到尸羅浮』） 謂若有犯尸羅必復后定生悔。（意思是說，如果有人違犯了戒律，之後一定會產生後悔。） 『言復除障等者。』（『說到消除障礙等等』） 謂由喜悅故能除諸障。（意思是說，由於內心的喜悅，能夠消除各種障礙。） 『言如是行相等者。』（『說到這樣的行相等等』） 此中有問：『諸聖教中所說歡喜悅悅意。如是三名有何差別？』（這裡有個問題：在各種聖教中所說的歡喜、悅、悅意，這三個名稱有什麼區別呢？） 故論答云：『先名等也。』（因此，《瑜伽師地論》回答說：『先名等等。』） 『言汝于斷減等者。』（『說到你對於斷減等等』） 謂由調練滋潤心故。能斷世間貪憂。及得出世止觀二法。（意思是說，通過調伏和滋潤內心，能夠斷除世間的貪婪和憂愁，並且能夠獲得出世間的止和觀這兩種修行方法。） 『言若如是等者。』（『說到如果這樣等等』） 謂厭離離相故背諸黑品。欣樂相故向諸白品。（意思是說，因為厭惡和遠離不好的現象，所以背離各種黑品；因為欣喜和愛好好的現象，所以趨向各種白品。） 故論文言：『由調練心等也。』（所以經文說：『通過調伏內心等等。』） 『言諸相者等者。』（『說到各種現象等等』） 謂色等塵及生老病男女共成十相。（意思是說，色等塵境以及生、老、病、死、男女共同構成了十種現象。） 『言欲等八者。』（『說到慾望等八種』） 謂欲恚害空國土親屬不死。昔所受境□□□也。（意思是說，慾望、嗔恚、損害、空、國土、親屬、不死，以及過去所經歷的境界。） 『言欲貪等者。』（『說到慾望貪婪等等』） 謂不凈等五觀所治五法名隨煩惱。非五蓋也。（意思是說，用不凈觀等五種觀想方法所對治的五種法，叫做隨煩惱，而不是五蓋。） 『言是故如是等者。』（『所以像這樣等等』） 謂相等三法一一皆有是苦非聖等五種過失。（意思是說，現象等三種法，每一種都具有是苦、非聖等五種過失。） 『言又應于等者。』（『說到又應該對於等等』） 謂由依心一境性等三種心故。能起六種行相。一一對治前三過患。（意思是說，通過依靠心一境性等三種心，能夠生起六種行相，每一種都能夠對治前面的三種過患。） 此六種法皆離外道所立我見等立也。（這六種法都遠離了外道所建立的我見等等。） 『言或燈明等者。』（『說到或者燈光等等』） 謂若修不凈等前之過患起時。應漸次修火光明等四種三昧也。（意思是說，如果修習不凈觀等前面的過患生起時，應該逐漸修習火光三昧等四種三昧。） 『言既取如是等者。』（『說到既然採取像這樣等等』） 謂修不凈觀者雖能取光明相住不凈觀。由串習力或凈相現時。復應了別青瘀等二十種故。（意思是說，修習不凈觀的人雖然能夠採取光明相而安住于不凈觀，但是由於串習的力量，或者清凈的現象顯現時，又應該清楚地辨別青瘀等二十種不凈之相。） 『言先於一境等者。』（『說到首先對於一個境界等等』） 謂于不凈等五觀之中。隨於一境能繫心。能背凈等五種顛倒。（意思是說，在不凈觀等五種觀想方法之中，隨便對於一個境界能夠繫縛心，就能夠背離清凈等五種顛倒。） 『言又于其中等者。』（『說到又在其中等等』） 謂於六相中能了知者。亂與不亂自然現前。（意思是說，在六種現象中能夠了解的人，散亂與不散亂自然會顯現出來。） 『言即于其中等者。』（『說到就在其中等等』） 謂若凈（意思是說，如果清凈）
English version 『What does the meaning of the two types of observation, general and specific, reveal?』 Therefore, the Śāstra answers, 『In all the Śikṣāpada (training precepts) etc.』 It means that the two observations are established because the two practices of Śikṣāpada and Prayoga (preparatory practice) are complete. 『Speaking of Śīla-bhraṃśa (moral transgression)』 It means that if someone violates the Śīla (moral discipline), they will definitely feel regret later. 『Speaking of removing obstacles etc.』 It means that due to joy, one can remove all obstacles. 『Speaking of such characteristics of practice etc.』 Here is a question: 『What is the difference between the three terms Huanxi (joy), Yue (pleasure), and Yueyi (agreeable) as mentioned in the various sacred teachings?』 Therefore, the Śāstra answers, 『The first term etc.』 『Speaking of you regarding reduction etc.』 It means that by training and nourishing the mind, one can cut off worldly greed and sorrow, and attain the two transcendental practices of Śamatha (tranquility) and Vipassanā (insight). 『Speaking of if it is like this etc.』 It means that because of aversion and detachment from phenomena, one turns away from all dark qualities; because of joy and delight in phenomena, one turns towards all white qualities. Therefore, the text says, 『By training the mind etc.』 『Speaking of all phenomena etc.』 It means that form (Rūpa) etc., and the dust, as well as birth, old age, sickness, and male and female, together constitute the ten phenomena. 『Speaking of the eight desires etc.』 It means desire (Kāma), hatred (Dveṣa), harm (Vihiṃsā), emptiness (Śūnyatā), land (Deśa), relatives (Jñāti), immortality (Amṛta), and the past experiences □□□. 『Speaking of desire and greed etc.』 It means that the five Kleśas (afflictions) that are treated by the five contemplations such as impurity (Aśubha) are called secondary afflictions, not the five hindrances (Pañca Nīvaraṇāni). 『Therefore, like this etc.』 It means that each of the three Lakṣaṇas (characteristics) such as phenomena has the five faults of being suffering, non-holy, etc. 『Speaking of also should regarding etc.』 It means that by relying on the three types of mind such as one-pointedness of mind, one can generate six aspects of practice, each of which counteracts the previous three faults. These six Dharmas (teachings) are all established apart from the self-view established by the Tīrthikas (non-Buddhists). 『Speaking of or lamplight etc.』 It means that if the faults of practicing impurity etc. arise, one should gradually practice the four Samādhis (meditative absorptions) such as fire light Samādhi. 『Speaking of since taking like this etc.』 It means that although those who practice impurity contemplation can take the aspect of light and abide in impurity contemplation, due to the power of habituation, or when the aspect of purity appears, one should again clearly distinguish the twenty types of impurity such as bluish-purple. 『Speaking of first in one object etc.』 It means that among the five contemplations such as impurity, one can bind the mind to any one object and turn away from the five inversions such as purity. 『Speaking of also in it etc.』 It means that among the six aspects, those who can understand, disturbance and non-disturbance will naturally appear. 『Speaking of immediately in it etc.』 It means if pure
【English Translation】 English translation line 1 English translation line 2
等顛倒起時不隨彼念 言眾善者。謂眾人中最端正男女等也 言即此眾善等者。此喻出阿含經及薩遮尼乾子經。世尊固化憂陀近國。炎盛王請佛設眾伎樂已白世尊曰。我今設樂巨有諸餘勝此樂不。世尊告曰。我都不聞。汝所作樂誰辨好惡。王曰。上來作樂親自見聞。何故不辨。世尊因資立斯喻也 言大等生者等。謂眾人雜類集會也 言由是能令等者。謂由正品為因故。於五位觀中貪心相續等六種果利而生故也 言正念者。止品也 言正知俱行者。觀品也。此中意顯。修五觀人一一觀中上要須止觀雙運方名善修 言無分別者即止品也 言有分別者。即觀品也 言于趣入時等者。此中意說。前者所觀青瘀等相從漸多名之為假。今此真相應觀所有自他青瘀從無始來不可知數故名真實 言又非修習等者。謂非一遍修青瘀等名觀成就。於一切時中不假功用任運能見不凈等相故名長時齊。此名為觀成相。故論文言齊爾所時等也 言眾相不顯現中等者。謂此品中凈等諸相皆不現故 言不令棄捨者。亦不捨于觀品故 言無相者。無色等十相也 言無分別者。無八種尋思也 言寂靜者。謂無五隨煩惱也 言光明俱心者。謂燈光明也 言照了俱心者。謂火光明也 言明凈俱心者。謂日光明也 言無闇光明者。謂月光明也 言修奢摩他等者。
【現代漢語翻譯】 現代漢語譯本： 『等顛倒起時不隨彼念』，是指當顛倒的念頭生起時，不隨之而動。『言眾善者』，是指眾人中最端正的男女等。『言即此眾善等者』，這個比喻出自《阿含經》及《薩遮尼乾子經》。世尊在固化憂陀近國時，炎盛王請佛設定各種伎樂，然後問世尊：『我今天設定的音樂，是否還有其他勝過這種音樂的？』世尊回答說：『我都沒有聽到。你所作的音樂，誰來辨別好壞呢？』炎盛王說：『剛才作樂時，我自己親眼見到親耳聽到，為什麼不能辨別好壞呢？』世尊因此而設立了這個比喻。『言大等生者等』，是指眾人雜類等。『言由是能令等者』，是指由於正品作為原因，所以在五位觀中，貪心相續等六種果利得以產生。『言正念者』，是止品。『言正知俱行者』，是觀品。這裡的意思是說，修習五觀的人，在每一個觀中，最重要的是必須止觀雙運，才能稱得上是善修。『無分別者』，就是止品。『有分別者』，就是觀品。『于趣入時等者』，這裡的意思是說，前面所觀的青瘀等相，從逐漸增多而名為假。現在這個真相應觀，所有自他青瘀，從無始以來不可知數，所以名為真實。『又非修習等者』，是指並非一遍修習青瘀等相就名為觀成就。在一切時候，不需要刻意用力，自然而然就能見到不凈等相，所以名為長時齊。這稱為觀成就的相。所以論文說『齊爾所時等』。『眾相不顯現中等者』，是指此品中，凈等諸相都不顯現。『不令棄捨者』，也是不捨棄觀品。『無相者』，是指無色等十相。『無分別者』，是指無八種尋思。『寂靜者』，是指無五隨煩惱。『光明俱心者』，是指燈光明。『照了俱心者』，是指火光明。『明凈俱心者』，是指日光明。『無闇光明者』，是指月光明。『修奢摩他等者』，是指修習奢摩他（止，Samatha）等。
【English Translation】 English version: 'When inverted thoughts arise, not following those thoughts' refers to not being swayed by inverted thoughts when they arise. 'Speaking of the virtuous among the multitude' refers to the most upright men and women among the people. 'Speaking of these virtuous among the multitude' This metaphor comes from the Agama Sutra and the Satya Nigantha Sutra. When the World Honored One was in the vicinity of Kuthita, King Udayana invited the Buddha to arrange various musical performances and then asked the World Honored One, 'The music I have arranged today, is there any music that surpasses this?' The World Honored One replied, 'I have not heard it. Who is to discern the good and bad of the music you have made?' King Udayana said, 'Just now when the music was being performed, I saw it with my own eyes and heard it with my own ears, why can't I discern the good and bad?' The World Honored One therefore established this metaphor. 'Speaking of the great and the like being born' refers to the various kinds of people. 'Speaking of being able to cause and the like' refers to, because the right qualities are the cause, the six kinds of beneficial results, such as the continuation of greed, are produced in the five contemplations. 'Speaking of right mindfulness' is the cessation aspect. 'Speaking of right knowledge accompanying' is the contemplation aspect. The meaning here is that those who cultivate the five contemplations, in each contemplation, the most important thing is that cessation and contemplation must be practiced together to be called good cultivation. 'Without discrimination' is the cessation aspect. 'With discrimination' is the contemplation aspect. 'When entering and the like' The meaning here is that the previously contemplated appearances of bluish-purple and the like are called false because they gradually increase. Now, this true corresponding contemplation, all the bluish-purple of oneself and others, is countless since beginningless time, so it is called real. 'Moreover, not practicing and the like' refers to not calling it the accomplishment of contemplation after practicing bluish-purple and the like once. At all times, without deliberate effort, one can naturally see impure appearances and the like, so it is called a long time. This is called the appearance of the accomplishment of contemplation. Therefore, the text says 'At that time and the like'. 'Among the appearances not manifesting and the like' refers to that in this aspect, pure appearances and the like do not manifest. 'Not causing abandonment' is also not abandoning the contemplation aspect. 'Without appearance' refers to the ten appearances such as without color. 'Without discrimination' refers to without the eight kinds of seeking thoughts. 'Tranquility' refers to without the five secondary afflictions. 'Mind accompanied by light' refers to the light of a lamp. 'Mind accompanied by illumination' refers to the light of fire. 'Mind accompanied by brightness' refers to the light of the sun. 'Light without darkness' refers to the light of the moon. 'Cultivating Samatha (止, Samatha) and the like' refers to cultivating Samatha (止, Samatha) and the like.
與上四文一一相含 言狹小者。謂觀一人等名為狹小也 言數數等者。與上四文一一相合 言于自所愛等者。謂于自所愛身中應當發起必死送至冢間已。便有青瘀等二十相漸次而生起故 言數數等者。與上青瘀等一一相合 言汝復應于等者。謂四無色蘊皆是苦無常無我故即名觀受等三法也 言無相者。謂依止品觀受心法無色等十相 言無分別者。謂無八種尋思故 言寂靜者。無五隨煩惱故 言無作用者。謂無造作我故 言無思慕者。謂無尋思過故 言無躁動者。謂色等不傾動故 言離燒惱者。無煩惱者 言寂滅樂者。謂證涅槃故 言行於所緣等者。謂色塵等不擾亂故 言四無色蘊等者。謂受相行識唸唸遷變故 言汝應於此等者。與上十文一一相合 言無亂者。謂若依蕃本不言無亂但云散亂也。此中意說。由觀受等三法散亂失乃能修于受等三法無常等觀名無散亂言謂汝等者。謂于受等三境界等隨緣轉者名不定地也 言過去盡滅者。受等皆是落謝法故 言失念者。若緣受等三法便失正念故 言心亂所生者。三法皆由亂心生故。諸相等三準前而說 言增上者。由受等三發生樂等三顛倒故 言汝應等者。與前諸文一一相合 言如是諸法等者。謂受等三法畢竟皆是誑幻所作等五種相故 言汝應等者。與上五句一一相合 言汝應于
【現代漢語翻譯】 現代漢語譯本： 『與上四文一一相含』：指前面提到的四種觀想方式（可能指四念處等）彼此包含，互相聯繫。 『言狹小者』：指的是觀想的對象範圍狹小，例如只觀想一個人的身體等，這種觀想範圍就被稱為狹小。 『言數數等者』：指的是與前面提到的四種觀想方式一一對應，反覆進行觀想。 『言于自所愛等者』：指的是對於自己所喜愛的身體，應當發起必死的觀想，觀想其最終會被送到墳墓，然後逐漸產生青瘀等二十種不凈的相狀。 『言數數等者』：指的是與前面提到的青瘀等二十種不凈相狀一一對應，反覆進行觀想。 『言汝復應于等者』：指的是四無色蘊（空無邊處、識無邊處、無所有處、非想非非想處）皆是苦、無常、無我的，因此觀想四無色蘊就叫做觀受等三法（受、想、行）。 『言無相者』：指的是依止於觀想的品類，觀想受、心法以及無色等十種相狀。 『言無分別者』：指的是沒有八種尋思（欲尋、恚尋、害尋、親里尋、國土尋、不死尋、名譽尋、輕侮尋）。 『言寂靜者』：指的是沒有五種隨煩惱（貪、嗔、癡、慢、疑）。 『言無作用者』：指的是沒有造作的我。 『言無思慕者』：指的是沒有尋思的過患。 『言無躁動者』：指的是色等法不會傾動。 『言離燒惱者』：指的是沒有煩惱的燒惱。 『言寂滅樂者』：指的是證得涅槃的寂滅之樂。 『言行於所緣等者』：指的是色塵等外境不會擾亂內心。 『言四無色蘊等者』：指的是受、想、行、識四蘊唸唸遷變。 『言汝應於此等者』：指的是與前面提到的十種觀想一一對應。 『言無亂者』：指的是如果依據梵文字，則不說是『無亂』，而是說『散亂』。這裡的意思是說，由於觀想受等三法時散亂，失去正念，所以才要修習受等三法的無常等觀，這就叫做『無散亂』。 『言謂汝等者』：指的是對於受等三種境界，隨著因緣而轉變，這就叫做『不定地』。 『言過去盡滅者』：指的是受等法都是衰落謝滅的。 『言失念者』：指的是如果緣于受等三法，就會失去正念。 『言心亂所生者』：指的是受等三法都是由亂心所生的。 『諸相等三準前而說』：指的是其他的相也按照前面的方式來解釋。 『言增上者』：指的是由於受等三法，會發生樂等三種顛倒（樂顛倒、常顛倒、我顛倒）。 『言汝應等者』：指的是與前面提到的各種文句一一對應。 『言如是諸法等者』：指的是受等三法畢竟都是誑騙、虛幻所作等五種相。 『言汝應等者』：指的是與前面提到的五句一一對應。 『言汝應于』：
【English Translation】 English version: 'Corresponding one by one with the above four texts': This refers to the four types of contemplation mentioned earlier (possibly referring to the Four Foundations of Mindfulness, etc.) containing and relating to each other. 'Speaking of the narrow': This refers to the object of contemplation being narrow in scope, such as only contemplating the body of one person. This scope of contemplation is called narrow. 'Speaking of repeatedly, etc.': This refers to corresponding one by one with the four types of contemplation mentioned earlier, repeatedly engaging in contemplation. 'Speaking of in what you love, etc.': This refers to, with regard to one's own beloved body, one should initiate the contemplation of certain death, contemplating that it will eventually be sent to the tomb, and then gradually produce twenty impure appearances such as bluish discoloration. 'Speaking of repeatedly, etc.': This refers to corresponding one by one with the twenty impure appearances such as bluish discoloration mentioned earlier, repeatedly engaging in contemplation. 'Speaking of you should again in, etc.': This refers to the Four Formless Aggregates (the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, the Sphere of Neither Perception Nor Non-Perception) all being suffering, impermanent, and without self. Therefore, contemplating the Four Formless Aggregates is called contemplating the Three Dharmas of Feeling, etc. (Feeling, Perception, Volition). 'Speaking of without characteristics': This refers to, relying on the category of contemplation, contemplating the ten appearances of feeling, mind-dharmas, and formlessness, etc. 'Speaking of without discrimination': This refers to the absence of the eight kinds of thought (sensual thought, ill-will thought, harmful thought, thought of relatives, thought of country, thought of immortality, thought of fame, thought of contempt). 'Speaking of tranquility': This refers to the absence of the five secondary afflictions (greed, hatred, delusion, pride, doubt). 'Speaking of without action': This refers to the absence of a self that creates. 'Speaking of without longing': This refers to the absence of the fault of thought. 'Speaking of without agitation': This refers to the fact that dharmas such as form do not tilt or move. 'Speaking of free from burning affliction': This refers to the absence of the burning affliction of afflictions. 'Speaking of the bliss of extinction': This refers to attaining the bliss of extinction of Nirvana. 'Speaking of acting on the object, etc.': This refers to external objects such as form-dust not disturbing the mind. 'Speaking of the Four Formless Aggregates, etc.': This refers to the fact that the aggregates of feeling, perception, volition, and consciousness change from moment to moment. 'Speaking of you should in this, etc.': This refers to corresponding one by one with the ten contemplations mentioned earlier. 'Speaking of without confusion': This refers to the fact that if based on the Sanskrit text, it does not say 'without confusion' but rather 'scattered'. The meaning here is that because one is scattered and loses mindfulness when contemplating the Three Dharmas of Feeling, etc., one must cultivate the contemplation of impermanence, etc., of the Three Dharmas of Feeling, etc. This is called 'without scattering'. 'Speaking of referring to you, etc.': This refers to, with regard to the three realms of feeling, etc., transforming according to conditions, which is called 'unsettled ground'. 'Speaking of the past being exhausted and extinguished': This refers to the fact that dharmas such as feeling are all decaying and perishing. 'Speaking of loss of mindfulness': This refers to the fact that if one focuses on the Three Dharmas of Feeling, etc., one will lose right mindfulness. 'Speaking of arising from mental confusion': This refers to the fact that the Three Dharmas of Feeling, etc., are all born from a confused mind. 'The three aspects of appearances are explained according to the previous': This refers to the other aspects also being explained in the same way as before. 'Speaking of increase': This refers to the fact that due to the Three Dharmas of Feeling, etc., the three inversions of pleasure, etc., will occur (the inversion of pleasure, the inversion of permanence, the inversion of self). 'Speaking of you should, etc.': This refers to corresponding one by one with the various sentences mentioned earlier. 'Speaking of such dharmas, etc.': This refers to the fact that the Three Dharmas of Feeling, etc., are ultimately all five aspects such as being made of deception and illusion. 'Speaking of you should, etc.': This refers to corresponding one by one with the five sentences mentioned earlier. 'Speaking of you should in'
此等者。謂舍樂等所緣境也 言穢坐臥具者。謂男女交會處也 言恒常者。謂是有學所作 言畢竟所作者。是無學所作。此二皆有無間嚴重二種加行 言證得下劣等者。謂證有學果也 言廣大圓滿者。謂無學位也 言無罪樂者。謂出世間樂也 言欲樂者。謂欲界樂也 言有喜樂者。謂初靜慮樂也 言無喜樂者。謂第二靜慮已上至非非想樂也 言其中差別者。謂慈等四觀所有差別之相。如下一一解釋 言謂趣入時者。謂趣入慈觀時也 言四念住等者。謂受等三能壞樂等三種顛倒名壞緣也 言表相者。謂善惡是有表色也 言唯身念住者。謂于怨親等三種身而起念住也 言勝解作意者。謂假相作意也 言又我于彼等者。若於過去落謝有情不起慈者。不能蕩除藏識之中嗔恚種習 言無量甚過者。謂過去世中所有怨親等中起慈悲心過於前假相修也 言而非真實者。謂非不是真實之義是真實義故 言耶波尼殺曇分者梵語。此云因分不及也 言條如前說者。謂止品無散亂品觀品。此三門義此中應說。與不凈觀義無別故。故此不說也 言分別取相者。謂初修業人取於四倒流浪生死。取無倒相故得出離生死故 言生根本業者。謂生善不善等諸業因故 言若於自身等者。謂于自身觀苦空無常等也。下外身他身等同此所說 言余如前說者。謂
【現代漢語翻譯】 現代漢語譯本： 『此等者』，指的是捨棄快樂等所緣境。 『言穢坐臥具者』，指的是男女交合之處。 『言恒常者』，指的是有學之人所作。 『言畢竟所作者』，是無學之人所作。這兩種都有無間和嚴重兩種加行。 『言證得下劣等者』，指的是證得有學之果位。 『言廣大圓滿者』，指的是無學之果位。 『言無罪樂者』，指的是出世間的快樂。 『言欲樂者』，指的是欲界的快樂。 『言有喜樂者』，指的是初禪的快樂。 『言無喜樂者』，指的是從二禪以上直到非想非非想處的快樂。 『言其中差別者』，指的是慈等四觀所具有的差別之相，下面會一一解釋。 『言謂趣入時者』，指的是趣入慈觀的時候。 『四念住等者』，指的是受等三種能夠破壞快樂等三種顛倒，所以稱為壞緣。 『言表相者』，指的是善惡是有表色。 『言唯身念住者』，指的是對於怨、親等三種身而生起念住。 『言勝解作意者』，指的是假想的作意。 『又我于彼等者』，如果對於過去已經逝去的有情不起慈心，就不能夠盪滌藏識之中的嗔恚種子和習氣。 『言無量甚過者』，指的是過去世中所對於怨、親等生起慈悲心，超過了之前的假想修習。 『言而非真實者』，指的是並非不是真實，而是真實的意思。 『耶波尼殺曇分者』是梵語（梵語，指古印度的一種語言），這裡翻譯為因分不及。 『言條如前說者』，指的是止品、無散亂品、觀品。這三個部分的意義應該在這裡說明，但是因為與不凈觀的意義沒有差別，所以這裡就不說了。 『言分別取相者』，指的是初修業的人取於四倒（四種顛倒）而流浪生死，取無倒之相，所以能夠出離生死。 『言生根本業者』，指的是產生善、不善等各種業的因。 『若於自身等者』，指的是對於自身觀察苦、空、無常等。下面的外身、他身等也是同樣的說法。 『言余如前說者』，指的是之前已經說過的。
【English Translation】 English version: 'This and such' refers to abandoning objects of focus such as pleasure. 'Speaking of impure sitting and sleeping arrangements' refers to places where men and women engage in intercourse. 'Speaking of constant' refers to what is done by those still learning (with remaining afflictions). 'Speaking of what is ultimately done' refers to what is done by those who have completed their learning (without remaining afflictions). Both of these have two kinds of application: uninterrupted and severe. 'Speaking of attaining inferior states' refers to attaining the fruits of those still learning. 'Speaking of vast and complete' refers to the state of no more learning (Arhatship). 'Speaking of blameless pleasure' refers to supramundane pleasure. 'Speaking of sensual pleasure' refers to the pleasure of the desire realm. 'Speaking of pleasure with joy' refers to the pleasure of the first Dhyana (meditative absorption). 'Speaking of pleasure without joy' refers to the pleasure from the second Dhyana up to the realm of neither perception nor non-perception. 'Speaking of the differences therein' refers to the differing characteristics of the four immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity), which will be explained individually below. 'Speaking of the time of entering' refers to the time of entering into the contemplation of loving-kindness. 'The four foundations of mindfulness and such' refers to the three (mindfulness of feeling, mind, and phenomena) that can destroy the three inversions (regarding what is impermanent as permanent, what is suffering as pleasure, and what is impure as pure), hence they are called 'destructive conditions'. 'Speaking of expression' refers to good and evil as expressive forms. 'Speaking of only mindfulness of the body' refers to arising mindfulness of the body in relation to the three types of bodies: those of enemies, friends, and neutral persons. 'Speaking of comprehending intention' refers to intentionality based on assumed characteristics. 'Furthermore, regarding those...' If one does not generate loving-kindness towards sentient beings who have passed away in the past, one cannot cleanse the seeds and habitual tendencies of anger within the storehouse consciousness (ālaya-vijñāna). 'Speaking of immeasurably surpassing' refers to generating loving-kindness and compassion towards enemies, friends, and neutral persons in past lives, surpassing the previous practice of assumed characteristics. 'Speaking of not being real' refers to not being unreal, but rather being the meaning of reality. 'Yaponishatham bhaga' is Sanskrit (an ancient Indian language), here translated as 'incomplete cause'. 'The items as previously stated' refers to the sections on cessation, non-distraction, and contemplation. The meaning of these three sections should be explained here, but because there is no difference from the meaning of the contemplation of impurity, it is not discussed here. 'Speaking of distinguishing and grasping characteristics' refers to the person who is initially cultivating taking the four inversions (regarding what is impermanent as permanent, what is suffering as pleasure, and what is impure as pure) and wandering in samsara (cyclic existence), and taking the characteristics of non-inversion, thus being able to escape from samsara. 'Speaking of generating fundamental karma' refers to generating the causes of various karmas, such as good and bad. 'If regarding one's own body...' refers to contemplating suffering, emptiness, impermanence, etc., in relation to one's own body. The following (external body, another's body, etc.) are spoken of in the same way. 'The rest is as previously stated' refers to what has already been said before.
依止品無散亂品觀品明緣起相。如前不凈觀所說 言日列者。謂極熱時時也 言炎熾者。謂時氣病也 言蔓莚者。謂無斷絕火也 言細分別者。謂前五界由粗顯故易可了知。此識界相是微細故要假行人細分別已方了其相 言是相已等者。謂應了知四大身中唯有識蘊種已種住自效能了境界無我也 言喉筒者。謂咽喉孔也。及脹𦝩也 言於十種等者。謂十種所造色。是以所依境故。從此分折能依之識也 言甚過於此者。謂此真相過彼假相。謂無限量故也 言一處分等者。謂一指節等中尚起無量微塵。豈況全身等也 言外風者。謂東西風也 言粗穴往來者。謂后口門出入息也 言風聚所隨者。謂諸毛孔來往諸風隨身轉故 言風聚所攝者。毛孔諸風屬彼外輪故 言風藏隱者。諸毛孔風難可見故 言無量風聚等者。如上所說三種風聚悉皆集在彼行人身故二立喻。故論文言如垢罪綿等也 言或於未死等者。謂入滅盡定人無出入息故 言遍於一切等者。謂依止品觀品無散品修數息觀時。觀無相等止品功德觀出入息新新非故等。如前不凈觀此中應說。義同故指前文故也 言安住熾然等者。謂修不凈等五觀之時。精進加行等熾然合修故 言恒常修作者。謂於國中無間修故 言畢境修作者。謂于果中畢竟修故 言由因力者。謂由止觀為因故
【現代漢語翻譯】 現代漢語譯本： 依止品、無散亂品、觀品闡明緣起的各個方面。如同之前在不凈觀中所說的那樣，『日列』指的是極熱的時候；『炎熾』指的是時氣病；『蔓莚』指的是沒有斷絕的火；『細分別』指的是前五界（地、水、火、風、空）因為粗顯的緣故容易瞭解，而這個識界（Vijñāna-dhātu）的相是微細的，所以需要修行人仔細分辨之後才能瞭解它的相；『是相已等』指的是應當瞭解四大（catvāri mahābhūtāni）組成的身體中，只有識蘊（Vijñāna-skandha）的種子已經存在，並且具有安住和能了知境界的自性，而沒有『我』；『喉筒』指的是咽喉的孔，以及脹大的囊袋；『於十種等』指的是十種所造色（dasa rūpāyatana），因為它們是所依的境界，所以從此可以分辨能依的識；『甚過於此者』指的是這個真相超過了那個假相，因為沒有**；『一處分等』指的是在一指節等中尚且生起無量的微塵，更何況全身等等；『外風』指的是東西風；『粗穴往來者』指的是后口門的出入息；『風聚所隨者』指的是諸毛孔來往的諸風隨著身體轉動；『風聚所攝者』指的是毛孔的諸風屬於那個外輪；『風藏隱者』指的是諸毛孔的風難以看見；『無量風聚等者』指的是如上所說的三種風聚全部都聚集在那個修行人的身體中，所以立二種比喻，因此論文說如同垢罪綿等；『或於未死等者』指的是進入滅盡定（Nirodha-samāpatti）的人沒有出入息；『遍於一切等者』指的是在依止品、觀品、無散品修習數息觀（ānāpānasmṛti）時，觀察無相等止品（samatha）的功德，觀察出入息新新非故等。如同之前的不凈觀，這裡也應該說，因為意義相同，所以指向前文；『安住熾然等者』指的是在修習不凈觀等五觀的時候，精進加行等熾然地一起修習；『恒常修作者』指的是在國中無間斷地修習；『畢境修作者』指的是在果中畢竟地修習；『由因力者』指的是由止觀（śamatha-vipassanā）作為原因。
【English Translation】 English version: The chapter on Reliance, the chapter on Non-Distraction, and the chapter on Contemplation clarify the aspects of dependent origination (Pratītyasamutpāda). As mentioned earlier in the contemplation of impurity (Aśubha-bhāvanā), 'Ri Lie' refers to the time of extreme heat; 'Yan Chi' refers to seasonal diseases; 'Man Yan' refers to fire that is not extinguished; 'Detailed Differentiation' refers to the fact that the first five realms (earth, water, fire, wind, and space) are easily understood because they are coarse and obvious, while the characteristic of this realm of consciousness (Vijñāna-dhātu) is subtle, so it requires the practitioner to carefully distinguish it before understanding its characteristic; 'This characteristic, etc.' refers to the understanding that in the body composed of the four great elements (catvāri mahābhūtāni), only the seed of the aggregate of consciousness (Vijñāna-skandha) already exists, and has the self-nature of abiding and being able to know the realm, and there is no 'self'; 'Throat tube' refers to the hole of the throat, and the swollen sac; 'In the ten kinds, etc.' refers to the ten kinds of produced colors (dasa rūpāyatana), because they are the objects of reliance, so from this, the relying consciousness can be distinguished; 'Much more than this' refers to the fact that this true appearance exceeds that false appearance, because there is no **; 'One part, etc.' refers to the fact that even in one finger joint, countless dust particles arise, let alone the whole body, etc.; 'External wind' refers to the east and west winds; 'Coarse holes coming and going' refers to the breath coming in and out of the back mouth; 'Wind gatherings that follow' refers to the various winds coming and going through the pores following the body's movement; 'Wind gatherings that are collected' refers to the fact that the winds of the pores belong to that outer wheel; 'Wind hidden in hiding' refers to the fact that the winds of the pores are difficult to see; 'Countless wind gatherings, etc.' refers to the fact that all three types of wind gatherings mentioned above are gathered in the body of that practitioner, so two metaphors are established, therefore the thesis says it is like dirty cotton, etc.; 'Or in the not yet dead, etc.' refers to the fact that people who enter cessation meditation (Nirodha-samāpatti) do not have breath coming in and out; 'Throughout everything, etc.' refers to the fact that when practicing mindfulness of breathing (ānāpānasmṛti) in the chapter on Reliance, the chapter on Contemplation, and the chapter on Non-Distraction, observe the merits of the cessation (samatha) which is without characteristics, observe the breath coming in and out, new and not old, etc. As in the previous contemplation of impurity, this should also be said here, because the meaning is the same, so it points to the previous text; 'Abiding and blazing, etc.' refers to the fact that when practicing the five contemplations such as the contemplation of impurity, diligent effort, etc., are practiced together intensely; 'Constantly practicing' refers to practicing uninterruptedly in the country; 'Ultimately practicing' refers to ultimately practicing in the result; 'By the power of cause' refers to the fact that cessation and contemplation (śamatha-vipassanā) are the cause.
能引強盛身心輕安也 言前相者。謂若五觀中可一欲成就時。于自頂上猶如石壓輕安相現前 言能障樂斷者。謂貪等煩惱能障樂修不凈等中斷行也 言風大偏增者。由五觀中輕安生者。行人身心如風。持行無有沉重也 言狀如充溢者。謂五觀能治之道所生輕安遍滿身中故。如囊中所置之物極充滿故。狀如溢出。如是之時行人身心有踴躍等也 言飾後者。謂由輕安勢力故。身心飾展不假加行 言漸次退滅者。謂前位之中踴躍等心是貪性故。此中亦皆除遣。故論文言寂靜行等也 言于瑜伽等者。謂從頂重輕安風增充溢已后。便得入于修五觀人數也 言色界定者。謂得無漏四靜慮中可一少分也 言得此作意等者。此中有問。初修業者既具頂重輕安風增充溢等四作意者有何相狀。故論答云得此作意等也 言謂已獲得色界所攝等者。謂色界無漏四定中得少分故也 言有力有能等者。謂于不凈五觀等之中有力有能故。能凈能除凈相等五種所治故 言諸行者。謂凈等五倒也 言雖少生起等者。如不凈觀能除可凈之境。慈愍等觀能治可增等境。當知亦爾 言不思慕者。謂不極思慕貪慾等境也 言不樂憂慮者。謂不樂於衣食等也。而生憂慮也 言俱行諸相者。謂不樂凈嗔等諸相也 言不極者。與下一一相合。
瑜伽論第三十二卷手
【現代漢語翻譯】 現代漢語譯本 『能引強盛身心輕安也』，指的是在進行五觀（觀察事物不凈、慈悲等五種方法）時，如果其中一種觀修即將成就，修行者會感覺到從頭頂傳來如同被石頭壓住一般的輕安之感。 『言能障樂斷者』，指的是貪婪等煩惱能夠阻礙快樂，中斷修行，例如修習不凈觀等。 『言風大偏增者』，指的是通過五觀生起輕安時，修行者的身心會像風一樣，輕盈而不沉重。 『言狀如充溢者』，指的是五觀所產生的輕安感遍佈全身，就像袋子里裝滿了東西一樣，非常充實，甚至感覺要溢出來。這時，修行者的身心會有踴躍等反應。 『言飾後者』，指的是由於輕安的力量，身心自然而然地得到修飾和舒展，不需要刻意去做。 『言漸次退滅者』，指的是之前產生的踴躍等心是屬於貪的性質，因此需要逐漸去除。所以論文中說要進行寂靜行等。 『言于瑜伽等者』，指的是在經歷了頭頂沉重、輕安、風大增強、充溢等階段后，就可以進入修習五觀的行列了。 『言定者』，指的是獲得了無漏四靜慮（四種禪定境界）中一部分。 『言得此作意等者』，這裡有一個問題：初學者如果具備了頭頂沉重、輕安、風大增強、充溢等四種作意，會有什麼樣的表現？所以論文回答說，獲得了這些作意等等。 『言謂已獲得所攝等者』，指的是已經獲得了**（無漏四定）所包含的一部分。 『言有力有能等者』，指的是在不凈觀等五觀中，具有力量和能力，能夠凈化和去除凈相等五種所要對治的境界。 『諸行者』，指的是凈等五種顛倒見。 『雖少生起等者』，例如不凈觀能夠去除對可凈之境的執著，慈悲觀能夠對治可增之境，其他觀想也是如此。 『不思慕者』，指的是不再過分思念貪慾等境界。 『不樂憂慮者』，指的是不再因為衣食等問題而感到憂慮。 『俱行諸相者』，指的是不再執著于凈、嗔等各種表象。 『不極者』，與下面的每一項都相關聯。 《瑜伽師地論》第三十二卷手抄本
【English Translation】 English version 'Able to induce vigorous physical and mental ease' refers to when one of the five contemplations (observing the impurity of things, compassion, etc.) is about to be accomplished, the practitioner feels a sense of ease from the top of their head, as if pressed by a stone. 'Words that can obstruct joy and sever' refer to afflictions such as greed that can hinder joy and interrupt practice, such as practicing the contemplation of impurity. 'Words that the wind element greatly increases' refer to when ease arises through the five contemplations, the practitioner's body and mind become like the wind, light and not heavy. 'Words that describe fullness' refer to the sense of ease produced by the five contemplations pervading the whole body, like a bag filled with things, very full, even feeling like it's overflowing. At this time, the practitioner's body and mind will have reactions such as leaping for joy. 'Words that adorn the latter' refer to the body and mind naturally being adorned and relaxed due to the power of ease, without needing to deliberately do so. 'Words that gradually recede and disappear' refer to the previously produced leaping for joy, etc., being of the nature of greed, and therefore needing to be gradually removed. Therefore, the treatise says to engage in peaceful conduct, etc. 'Words regarding yoga, etc.' refer to after experiencing the stages of heaviness on the head, ease, increased wind element, and fullness, one can enter the ranks of those practicing the five contemplations. 'Words regarding Samadhi' refer to obtaining a small portion of the four formless absorptions (four stages of meditative absorption). 'Words regarding obtaining this intention, etc.' There is a question here: If a beginner possesses the four intentions of heaviness on the head, ease, increased wind element, and fullness, what will be their manifestation? Therefore, the treatise answers that they have obtained these intentions, etc. 'Words meaning already obtained included, etc.' refer to already obtaining a portion of what is included in ** (the four formless absorptions). 'Words regarding having strength and ability, etc.' refer to having strength and ability in the five contemplations such as the contemplation of impurity, being able to purify and remove the five types of objects to be treated, such as the perception of purity. 'The various actions' refer to the five inverted views such as purity. 'Although little arises, etc.' For example, the contemplation of impurity can remove attachment to objects that are perceived as pure, the contemplation of compassion can treat objects that can increase attachment, and so on. 'Not longing' refers to no longer excessively longing for objects of greed, etc. 'Not enjoying worry' refers to no longer feeling worried about issues such as clothing and food. 'Co-occurring phenomena' refers to no longer being attached to various appearances such as purity and anger. 'Not extreme' is related to each of the following items. Handwritten copy of the thirty-second volume of the Yogācārabhūmi-śāstra (瑜伽師地論)
記竟 第三修行瑜伽處訖
言廣辨二定者。謂無相滅盡二定也 言五神通者。謂靜慮等八定果。謂初禪等八根本地也 言五神通者。謂靜慮 言生差別者。謂生初禪等一一不同故 言諸相者。謂離欲色二界欲也。此上七門依世道立果也 言觀察諸諦者。謂抉擇分修行人也 言如實而通達者。此則是其見道位也 言廣分別于修者。謂此則是其修。 大正藏第 85 冊 No. 2802 瑜伽論手記
瑜伽論第三十三卷手記
第四得果瑜伽處初
談述 福慧隨聽
言廣辨二定者。謂無相滅盡二定也 言五神通者。謂初靜慮等八定之果即八定根本地也 言諸相者。謂離欲色二界欲也。此上七門依世道立果也 言觀察諸諦者。謂四抉擇分修行人也 言如實而通者。此則是其見道位也 言廣分別于修者。此則是其修習位也 言究竟為其後者。此則是其無學位也 言少分樂斷者。謂初發心修七作意樂見修二惑人也 言彼初修 言一者等者。謂諸異生未斷見修二惑故 言二不具縛等者。謂諸有學已斷見惑分斷修惑故也 言如是乃至等者。謂從第二靜慮已上至無所有處故成六也 言又于靜慮等者。謂靜慮等八定為因而能引發無心滅盡二定及五神通果。故謂天眼等也 言若生者。謂前第六生差別門
【現代漢語翻譯】 現代漢語譯本 記竟 第三修行瑜伽處訖
言廣辨二定者。謂無相滅盡二定也 言五神通者。謂靜慮等八定果。謂初禪等八根本地也 言五神通者。謂靜慮 言生差別者。謂生初禪等一一不同故 言諸相者。謂離欲色二界欲也。此上七門依世道立果也 言觀察諸諦者。謂抉擇分修行人也 言如實而通達者。此則是其見道位也 言廣分別于修者。謂此則是其修。 大正藏第 85 冊 No. 2802 瑜伽論手記
瑜伽論第三十三卷手記
第四得果瑜伽處初
談述 福慧隨聽
言廣辨二定者。謂無相滅盡二定也 言五神通者。謂初靜慮等八定之果即八定根本地也 言諸相者。謂離欲色二界欲也。此上七門依世道立果也 言觀察諸諦者。謂四抉擇分修行人也 言如實而通者。此則是其見道位也 言廣分別于修者。此則是其修習位也 言究竟為其後者。此則是其無學位也 言少分樂斷者。謂初發心修七作意樂見修二惑人也 言彼初修 言一者等者。謂諸異生未斷見修二惑故 言二不具縛等者。謂諸有學已斷見惑分斷修惑故也 言如是乃至等者。謂從第二靜慮已上至無所有處故成六也 言又于靜慮等者。謂靜慮等八定為因而能引發無心滅盡二定及五神通果。故謂天眼等也 言若生者。謂前第六生差別門
【English Translation】 English version End of Record: Third Yoga Practice Place
』Broadly distinguishing the two Samadhis』 refers to the two Samadhis of non-perception (無相, wu xiang) and cessation (滅盡, mie jin). 』Five Supernormal Powers』 refers to the fruits of the eight Samadhis such as Dhyana (靜慮, jing lv), which are the eight fundamental levels such as the first Dhyana (初禪, chu chan). 』Five Supernormal Powers』 refers to Dhyana. 』Differences in Birth』 refers to the differences in each birth such as the first Dhyana. 』All Appearances』 refers to the desire to be free from the desire realm and the form realm (欲色二界欲, yu se er jie yu). The above seven gates establish fruits based on the worldly path. 』Observing all Truths』 refers to practitioners of the decisive division. 』Truly and thoroughly understanding』 refers to the stage of seeing the path (見道位, jian dao wei). 』Broadly distinguishing in practice』 refers to the practice itself. Taisho Tripitaka Volume 85, No. 2802, Notes on the Yoga Treatise
Notes on the Thirty-Third Volume of the Yoga Treatise
Beginning of the Fourth Yoga Place of Obtaining Results
Discussion: Blessings and Wisdom as Heard
』Broadly distinguishing the two Samadhis』 refers to the two Samadhis of non-perception (無相, wu xiang) and cessation (滅盡, mie jin). 』Five Supernormal Powers』 refers to the fruits of the eight Samadhis such as the first Dhyana (初靜慮, chu jing lv), which are the fundamental levels of the eight Samadhis. 』All Appearances』 refers to the desire to be free from the desire realm and the form realm (欲色二界欲, yu se er jie yu). The above seven gates establish fruits based on the worldly path. 』Observing all Truths』 refers to practitioners of the four decisive divisions. 』Truly and thoroughly understanding』 refers to the stage of seeing the path (見道位, jian dao wei). 』Broadly distinguishing in practice』 refers to the stage of practice (修習位, xiu xi wei). 』Ultimately being the latter』 refers to the stage of no more learning (無學位, wu xue wei). 』Slightly enjoying cessation』 refers to those who initially aspire to cultivate the seven mental activities and enjoy seeing the two delusions of view and practice. 』That initial practice』 』One, etc.』 refers to all ordinary beings who have not severed the two delusions of view and practice. 』Two, not fully bound, etc.』 refers to those who have learned and have severed the delusions of view and partially severed the delusions of practice. 』Thus, even up to, etc.』 refers to the realm from the second Dhyana (第二靜慮, di er jing lv) up to the realm of nothingness (無所有處, wu suo you chu), thus forming six. 』Also, in Dhyana, etc.』 refers to the fact that the eight Samadhis such as Dhyana are the cause and can induce the two Samadhis of no-mind and cessation, as well as the fruits of the five supernormal powers, such as the divine eye. 』If born』 refers to the sixth difference in birth mentioned earlier.
也 言若相者。謂前第七離欲相門也。此中不列第八觀察諸諦等餘四門者。出世道因果攝故 言骨鎖者。此顯五欲猶如枯骨。雖食無味顯無厭足也 言凝血者。此顯多所共有義如市纏害眾比有分 言草炬火者。此顯惡行因義也。謂執草炬不棄者必燒其手 言一分炭火者。此顯增長愛慾也。若近火坑不能止渴 言毒蛇者。此顯智人所遠離義也 言夢所見者。此顯速趣消滅義也 言假借莊嚴具者。此顯依託眾緣義也 言如樹端者。此顯放逸危六地義也。謂受欲者必墮惡趣故 言如是等者。此八喻義如思所成地密意伽他中已廣說故 言如是諸欲等。一十六句中。前八句與前八喻一一相合。后八依無常等顯其欲過。如論應知 言此作意等者。謂由了相作意為因故生后勝解作意 言間雜者。謂間雜修聞思二法成了相作意也 言唯用修行者。此顯依修所成慧行相緣初靜慮所緣意也 言即此勝解等者。謂由初中后三勝解為因故成后遠離作意。故論文言最初生起等也 言俱行作意者。謂斷欲界粗相煩惱之時。與作意俱也。下五門皆取前前為因成後後法 言諸煩惱者。謂初靜慮中障礙現行也 言粗重者。謂無輕安性故也 言從是已后等者。謂由遠離作意故修七法為樂生因方成遠離。一愛樂於斷。二愛樂遠離。三于諸斷中見勝功德。四觸證
【現代漢語翻譯】 現代漢語譯本 『也 言若相者』，指的是前面第七個離欲相門。這裡沒有列出第八個觀察諸諦等其餘四個門，是因為它們屬於出世道因果所攝。 『言骨鎖者』，這顯示了五欲就像枯骨一樣，即使吃了也沒有味道，顯示了永遠無法滿足。 『言凝血者』，這顯示了多方共有的含義，就像市場一樣，纏繞並傷害眾比丘，大家都有份。 『言草炬火者』，這顯示了惡行之因。意思是說，拿著草做的火把不丟棄的人，必定會燒傷自己的手。 『言一分炭火者』，這顯示了增長愛慾。如果靠近火坑，就無法止渴。 『言毒蛇者』，這顯示了智者應該遠離它。 『言夢所見者』，這顯示了迅速消滅的含義。 『言假借莊嚴具者』，這顯示了依託眾多因緣。 『言如樹端者』，這顯示了放逸會危及六地。意思是說，貪圖享樂的人必定會墮入惡趣。 『言如是等者』，這八個比喻的含義，就像在思所成地密意伽他中已經廣泛說明的那樣。 『言如是諸欲等』，在一十六句中，前八句與前八個比喻一一對應。后八句依據無常等來顯示慾望的過患，應該像論中所說的那樣理解。 『言此作意等者』，意思是說，由於了相作意為因，所以產生後面的勝解作意。 『間雜者』，意思是說，間雜地修習聞思二法，成就了了相作意。 『唯用修行者』，這顯示了依靠修所成慧，以行相緣初禪所緣境的意。 『即此勝解等者』，意思是說，由於初、中、后三個勝解為因，所以成就了後面的遠離作意。所以論文中說『最初生起』等等。 『俱行作意者』，指的是在斷除欲界粗相煩惱的時候，與作意同時發生。下面的五個門都取前面的作為原因，成就後面的法。 『諸煩惱者』，指的是初禪中障礙現行的煩惱。 『粗重者』，指的是沒有輕安的性質。 『從是已后等者』，意思是說，由於遠離作意，所以修習七法作為快樂的生起之因，才能成就遠離。一是愛樂於斷，二是愛樂遠離，三是在各種斷中看到殊勝的功德，四是觸證。
【English Translation】 English version 『Also, 『speaking of characteristics』 refers to the seventh gate of detachment from desire mentioned earlier. The reason for not listing the remaining four gates, such as the eighth, 『observing the truths,』 is that they are included within the causes and effects of the path of transcendence. 『Speaking of a skeleton』 reveals that the five desires are like dry bones; even if consumed, they have no flavor, indicating insatiable desire. 『Speaking of congealed blood』 reveals the meaning of being shared by many, like a marketplace, entangling and harming many Bhikkhus, in which everyone has a share. 『Speaking of a torch of grass』 reveals the cause of evil deeds. It means that one who holds a torch made of grass without discarding it will surely burn their hand. 『Speaking of a portion of charcoal fire』 reveals the increase of craving and desire. If one approaches a fire pit, one cannot quench their thirst. 『Speaking of a poisonous snake』 reveals that it should be avoided by the wise. 『Speaking of what is seen in a dream』 reveals the meaning of swift annihilation. 『Speaking of borrowed ornaments』 reveals reliance on numerous conditions. 『Speaking of the tip of a tree』 reveals that indulgence endangers the six realms. It means that those who indulge in pleasure will surely fall into evil realms. 『Speaking of such things』 refers to the meaning of these eight metaphors, as has been extensively explained in the Samdhinirmocana Sutra (Explication of Underlying Meaning Sutra) in the section on the Ground of Mentally Originated Cognition. 『Speaking of such desires』 in the sixteen lines, the first eight lines correspond one by one with the previous eight metaphors. The latter eight lines reveal the faults of desire based on impermanence, etc., as should be understood according to the treatise. 『Speaking of this attention, etc.』 means that subsequent resolution attention arises because of characteristic-ascertaining attention. 『Interspersed』 means that characteristic-ascertaining attention is accomplished by interspersed practice of hearing and thinking. 『Solely using practice』 reveals the mind that relies on the wisdom attained through practice, taking the object of the first Dhyana (meditative absorption) as its object. 『This resolution, etc.』 means that subsequent detachment attention is accomplished because of the initial, intermediate, and final resolutions. Therefore, the text says 『initially arising,』 etc. 『Concurrent attention』 refers to the attention that occurs simultaneously with the cutting off of the coarse-aspect afflictions of the desire realm. The following five gates all take the preceding as the cause for accomplishing the subsequent Dharma. 『The afflictions』 refer to the afflictions that obstruct manifestation in the first Dhyana. 『Heaviness』 refers to the absence of the nature of pliancy. 『From this point onward, etc.』 means that by means of detachment attention, one cultivates the seven Dharmas as the cause for the arising of happiness, in order to accomplish detachment. First, delight in cessation; second, delight in detachment; third, seeing superior qualities in various cessations; fourth, experiencing realization.
少分。謂初證得離生樂故。五於時時間欣樂作意。六於時時間厭離作意。七為欲斷除初靜慮五蓋障。故論文言為欲除遣等也 言習近等者。謂初中后三心也。謂于初靜慮障中未能斷除諸種習故。見凈妙色等便起妄。故論文言不能捨等也 言諸行者。謂色等諸行也 言此由暫時等者。此中有難。如是初靜慮定斷欲界粗相者。為能頓斷久遠種子。為當但斷現行耶。故論答云此由暫時等也 言又于遠離等者。此中有問。七作意中何故但明遠離等四說有受樂之相。不說餘三耶。答。爲了相勝解觀察此三作意于散位說無定地故不能生樂 言無有間隙者。謂受終已來離生喜樂無間斷故 言五支者。一尋。二伺。三喜。四樂。五心一境性也 言住欲界等者。謂能對治欲界粗相及能修證初靜慮果故也。此中有問。七作意中何故但明 言了相作意等者。謂五欲應斷初靜慮應得 言能于所得等者。若不觀察者于未得中便起得相名增上慢也 言又若了相等者。謂此二法總能隨順厭離五欲及修對治故 言如是其等者。若依蕃本云。如是六種作意當知攝入四作意中。此中意說。除加行究竟果作意。餘六皆是因位作意故攝入隨順等四法中也 言隨所在地等者。謂初靜慮也。初靜慮粗相。第二靜慮凈相明觀待義。餘三道理準前應知 言如前應知者。如
【現代漢語翻譯】 現代漢語譯本 少分：指的是初次證得離生喜樂的緣故。 五、於時時間欣樂作意：指時時生起欣喜和快樂的作意。 六、於時時間厭離作意：指時時生起厭惡和遠離的作意。 七、為欲斷除初靜慮五蓋障：爲了斷除初禪的五蓋障礙，所以論文中說『為欲除遣』等等。 『言習近等者』：指的是初、中、后三種心。因為對於初禪的障礙，未能斷除各種習氣，見到清凈美妙的色等，便會生起妄想，所以論文中說『不能捨』等等。 『言諸行者』：指的是色等諸行。 『言此由暫時等者』：這裡有一個疑問，像這樣初靜慮定斷除欲界的粗相，是能夠頓然斷除久遠的種子，還是僅僅斷除現行的煩惱？所以論中回答說『此由暫時』等等。 『言又于遠離等者』：這裡有一個問題，七種作意中，為什麼只說明遠離等四種作意有感受快樂的相，而不說其餘三種呢？回答是：爲了了知相、勝解、觀察這三種作意在散亂位時，沒有一定的禪定基礎，所以不能產生快樂。 『無有間隙者』：指的是從受用終結以來，離生喜樂沒有間斷的緣故。 『五支者』：指的是一、尋（vitarka），二、伺（vicara），三、喜（priti），四、樂（sukha），五、心一境性（ekagrata）。 『住欲界等者』：指的是能夠對治欲界的粗相，以及能夠修證初靜慮的果報的緣故。這裡有一個問題，七種作意中，為什麼只說明 『言了相作意等者』：指的是五欲應該斷除，初靜慮應該證得。 『能于所得等者』：如果不進行觀察，對於未得到的東西，便會生起已經得到的想法，這叫做增上慢。 『又若了相等者』：指的是這兩種方法總能隨順厭離五欲，以及修習對治的方法。 『如是其等者』：如果按照蕃本來說，『像這樣六種作意，應當知道攝入四種作意中』。這裡的意思是說，除了加行、究竟、果作意，其餘六種都是因位的作意，所以攝入隨順等四法中。 『隨所在地等者』：指的是初靜慮。初靜慮的粗相，第二靜慮的凈相，是明觀待的意義。其餘三種道理，可以參照前面來理解。 『如前應知者』：如同前面應當知道的。
【English Translation】 English version 『少分 (Shaofen)』: Refers to the reason for initially attaining the joy and happiness born of detachment. 『五 於時時間欣樂作意 (Wu Yu Shishi Jian Xinle Zuoyi)』: Refers to constantly generating joyful and happy intentions. 『六 於時時間厭離作意 (Liu Yu Shishi Jian Yanli Zuoyi)』: Refers to constantly generating intentions of aversion and detachment. 『七 為欲斷除初靜慮五蓋障 (Qi Wei Yu Duanchu Chu Jinglv Wu Gai Zhang)』: In order to eliminate the five hindrances of the first Dhyana (Jinglv, meditation), the text says 『for the purpose of removing』 etc. 『言習近等者 (Yan Xijin Dengzhe)』: Refers to the initial, intermediate, and final states of mind. Because various habitual tendencies have not been eliminated in the obstacles of the first Dhyana, delusions arise upon seeing pure and wonderful forms, etc. Therefore, the text says 『cannot abandon』 etc. 『言諸行者 (Yan Zhu Xingzhe)』: Refers to the various phenomena such as form. 『言此由暫時等者 (Yan Ci You Zanshi Dengzhe)』: Here there is a question. If the first Dhyana Samadhi (Ding, concentration) cuts off the gross aspects of the desire realm, is it able to suddenly cut off the long-standing seeds, or does it only cut off the manifest afflictions? Therefore, the treatise answers 『this is temporary』 etc. 『言又于遠離等者 (Yan You Yu Yuanli Dengzhe)』: Here there is a question. Among the seven intentions, why is it only explained that the four intentions of detachment etc. have the aspect of experiencing pleasure, and not the other three? The answer is: In order to understand the characteristics, conviction, and observation, these three intentions, when in a scattered state of mind, do not have a stable foundation of Samadhi, and therefore cannot generate pleasure. 『無有間隙者 (Wu You Jianxi Zhe)』: Refers to the fact that since the end of the experience, the joy and happiness born of detachment have been uninterrupted. 『五支者 (Wu Zhi Zhe)』: Refers to: 1. Vitarka (尋, initial application of thought), 2. Vicara (伺, sustained application of thought), 3. Priti (喜, joy), 4. Sukha (樂, happiness), 5. Ekagrata (心一境性, one-pointedness of mind). 『住欲界等者 (Zhu Yujie Dengzhe)』: Refers to being able to counteract the gross aspects of the desire realm, and being able to cultivate and realize the fruit of the first Dhyana. Here there is a question, among the seven intentions, why is it only explained that 『言了相作意等者 (Yan Liao Xiang Zuoyi Dengzhe)』: Refers to the fact that the five desires should be abandoned, and the first Dhyana should be attained. 『能于所得等者 (Neng Yu Suode Dengzhe)』: If one does not observe, one will generate the thought of having already attained what has not been attained, which is called 『exaggerated pride』 (增上慢, zengshangman). 『又若了相等者 (You Ruo Liao Xiang Dengzhe)』: Refers to the fact that these two methods can generally accord with aversion to the five desires, and cultivate the methods of counteracting them. 『如是其等者 (Rushi Qi Dengzhe)』: According to the Tibetan version, 『These six intentions should be known to be included in the four intentions.』 The meaning here is that, except for the intentions of preparation, culmination, and result, the remaining six are all intentions of the causal stage, and therefore are included in the four methods of accordance etc. 『隨所在地等者 (Sui Suozaidi Dengzhe)』: Refers to the first Dhyana. The gross aspects of the first Dhyana, and the pure aspects of the second Dhyana, are the meaning of clear observation and expectation. The reasoning for the remaining three can be understood by referring to the previous. 『如前應知者 (Ru Qian Yingzhi Zhe)』: As should be known from the previous.
了相作意遍於初靜慮。勝解等六皆亦遍。故如前所說 言初靜慮者 言複次此中等者。若依蕃本。先標經句。後方解釋。此中間其樣經句。說者應知 言樣句者。經云。初靜慮者謂離欲惡不善法。有尋有伺離生喜樂。于初靜慮具足安住 言煩惱欲者。謂男女互相愛染也 言事欲者。謂貪財寶等也 言相應者離者。謂離五欲相應義也 言境界離者。謂五欲境也 言煩惱者。謂煩惱欲也 言欲者。謂事欲也 言由此為因者。謂由加行究竟作意為因故也 言由所修習者。謂于加行究竟果成辨故也 言得隨所樂者。謂出入等得自在故也 言艱難者。謂少治便能與定相應也 言梗澀者。梗為略也。謂不假功用故言其心盡夜能正者與隨順等三心一一相合 言隨所樂欲者。謂于欲界中定成就者能於七日方出其定 言複次于有尋等者。若依蕃本。此四靜慮一一皆先標其經句。後方解釋。謂大小乘經皆說言。第二靜慮者謂尋伺寂靜故。內等靜故。心一趣故。定生喜樂。于第二靜慮具足安住 言成此彼于等者。經云。言第三靜慮者。依此離欲安住于舍有正念正知有身樂受。諸聖宣說具足舍念及與正知。住身受樂依其無喜。第三靜慮具足安住。釋義如論 言喜者。是第二亂心也 言喜相違心者。謂舍受也 言色身者。前五色根也 言意者。意
【現代漢語翻譯】 現代漢語譯本 『了相作意』（Laksana-manasikara，對事物特徵的專注）遍及於初禪（Prathama-dhyana，色界的第一禪定）。勝解（Adhimoksa，深刻理解）、等六者也都遍及。所以如前面所說。 『言初靜慮者』，『言複次此中等者』。如果按照藏文版本，先標出經文句子，然後才解釋。這裡面缺少經文句子，講述者應該知道。 『言樣句者』，經文說：『初靜慮者，謂離欲惡不善法，有尋有伺，離生喜樂，于初靜慮具足安住』。 『言煩惱欲者』，是指男女互相愛戀染著。 『言事欲者』，是指貪戀財寶等。 『言相應者離者』，是指脫離五欲（Panca-kama，色、聲、香、味、觸）的相應之義。 『言境界離者』，是指五欲的境界。 『言煩惱者』，是指煩惱欲。 『言欲者』，是指事欲。 『言由此為因者』，是指由加行（Prayoga，修行）究竟作意為因而產生的。 『言由所修習者』，是指對於加行究竟的果報成就辨別的緣故。 『言得隨所樂者』，是指在入定和出定等方面得到自在的緣故。 『言艱難者』，是指稍微調伏就能與禪定相應。 『言梗澀者』，『梗』是簡略的意思。是指不假借功用的緣故，所以說他的心整夜都能正直，與隨順等三種心一一相合。 『言隨所樂欲者』，是指在欲界（Kama-dhatu，眾生居住的欲界）中禪定成就的人，能夠在七天之後才出定。 『言複次于有尋等者』，如果按照藏文版本，這四禪（Dhyana，禪定）的每一禪，都先標出經文句子，然後才解釋。無論是小乘（Hinayana，聲聞乘）經典還是大乘（Mahayana，菩薩乘）經典都說：『第二靜慮者，謂尋伺寂靜故，內等靜故，心一趣故，定生喜樂，于第二靜慮具足安住』。 『言成此彼于等者』，經文說：『言第三靜慮者，依此離欲安住于舍（Upeksa，舍受），有正念正知，有身樂受。諸聖宣說具足舍念及與正知，住身受樂依其無喜。第三靜慮具足安住』。解釋的意義如同論中所說。 『言喜者』，是第二禪（Dhyana，禪定）的亂心。 『言喜相違心者』，是指舍受。 『言色身者』，是指前五色根（Panca-indriya，眼、耳、鼻、舌、身）。 『言意者』，是指意識（Manas，意識）。
【English Translation】 English version 『Laksana-manasikara』 (attention to the characteristics of things) pervades the first Dhyana (Prathama-dhyana, the first meditation in the realm of form). Adhimoksa (deep understanding), and the other six also pervade. Therefore, as mentioned before. 『The term 『first Dhyana』』, 『The term 『furthermore, within this, etc.』』. If based on the Tibetan version, the sutra sentences are marked first, and then explained. Here, the sutra sentences are missing, and the speaker should be aware of this. 『The term 『example sentence』』, the sutra says: 『The first Dhyana is defined as being apart from desires, evil, and unwholesome dharmas, having initial and sustained thought, joy and happiness born of detachment, and dwelling fully in the first Dhyana.』 『The term 『afflictive desire』』, refers to the mutual love and attachment between men and women. 『The term 『desire for things』』, refers to greed for wealth, treasures, etc. 『The term 『corresponding separation』』, refers to the meaning of being separated from the correspondence of the five desires (Panca-kama, form, sound, smell, taste, touch). 『The term 『separation of realms』』, refers to the realms of the five desires. 『The term 『affliction』』, refers to afflictive desire. 『The term 『desire』』, refers to desire for things. 『The term 『because of this cause』』, refers to being caused by the ultimate attention of the practice (Prayoga, practice). 『The term 『due to what is cultivated』』, refers to the reason for distinguishing the accomplishment of the ultimate result of the practice. 『The term 『obtaining according to one's pleasure』』, refers to obtaining freedom in entering and exiting meditation, etc. 『The term 『difficult』』, refers to being able to correspond with meditation with little effort. 『The term 『stiff and rough』』, 『stiff』 means brief. It refers to not relying on effort, hence it is said that his mind can be upright all night, and is in complete accordance with the three minds such as compliance. 『The term 『according to whatever desire one pleases』』, refers to those who have accomplished meditation in the desire realm (Kama-dhatu, the desire realm where beings reside) being able to emerge from meditation only after seven days. 『The term 『furthermore, in initial thought, etc.』』, if based on the Tibetan version, each of these four Dhyanas (Dhyana, meditation) first marks the sutra sentences, and then explains them. Both Hinayana (Hinayana, the vehicle of the Hearers) and Mahayana (Mahayana, the vehicle of the Bodhisattvas) scriptures say: 『The second Dhyana is defined as the cessation of initial and sustained thought, inner tranquility, singleness of mind, joy and happiness born of meditation, and dwelling fully in the second Dhyana.』 『The term 『accomplishing this there in etc.』』, the sutra says: 『The term 『third Dhyana』, relying on this, dwelling in equanimity (Upeksa, equanimity), having mindfulness and clear comprehension, having bodily pleasure. The sages proclaim the possession of equanimity, mindfulness, and clear comprehension, dwelling in bodily pleasure relying on the absence of joy. Dwelling fully in the third Dhyana.』 The meaning of the explanation is as in the treatise. 『The term 『joy』』, is the disturbed mind of the second Dhyana (Dhyana, meditation). 『The term 『mind contrary to joy』』, refers to the feeling of equanimity. 『The term 『form body』』, refers to the first five sense organs (Panca-indriya, eye, ear, nose, tongue, body). 『The term 『mind』』, refers to consciousness (Manas, consciousness).
根也 言第三靜慮已上等者。此二門顯說諸因也 言下地者。第二靜慮已下也 言上地者。是第四靜慮已上也 言諸聖者。謂佛及聖弟子等。若於蕃本此中合有離喜及具足安住第三靜慮。釋義同前故譯者不出。說者應知 言複次等者。此中有難。何故第四靜慮之中契經但說樂斷不說對治耶。故論答云此中對治等也。謂斷樂對治與前斷尋伺及喜對治相似故。所以不說也。此中亦合先標經句。是故經云。言第四靜慮者。樂斷故。苦斷故。先憂喜沒。彼于爾時不苦不樂舍念清凈。于第四靜慮具足安住。釋義如下 言先所斷者。謂喜受憂受苦受也 言今所斷者。謂第四禪所斷樂受也 言今依此中等者。此中有問。若第四靜慮斷樂受者。何故經說第四靜慮亦斷苦喜憂三耶。故論答云今於此中等也。雖斷苦樂名為舍受。由先修于初二三靜慮時喜憂斷故。此中總說為第四斷也 言青黃赤白等者。謂欲色二界色也 言離欲者。謂厭色界欲也。若於蕃本亦應先標經句。經云。言空無邊處者。色相出過故。有對相滅沒故。種種相不作意故。入空無邊。于空無邊處具足安住 言眾多品類者。謂欲色界中青黃等皆因形顯和合故。能于無色作其障礙也 言由遠離等者。於色界中雖無飲食等。亦有宮殿衣服莊嚴具故。故云等相也 言複次若由等者。
【現代漢語翻譯】 現代漢語譯本 『根也』，是指第三禪定及以上等等。這兩部分經文闡明了各種因緣。 『下地』，是指第二禪定及以下。 『上地』，是指第四禪定及以上。 『諸聖者』，是指佛陀（Buddha）以及聖弟子等等。如果按照梵文字，這裡應該合併有離喜（viraga）以及具足安住第三禪定（trtiya-dhyana）。因為解釋與之前相同，所以譯者沒有重複。解說者應該明白。 『複次等者』，這裡有一個疑問：為什麼在第四禪定（caturtha-dhyana）的契經（sutra）中只說了斷樂（sukha-nirodha），而沒有說對治（pratipaksa）呢？所以論（shastra）回答說，這裡的對治等等，是指斷樂的對治與之前斷尋伺（vitarka-vicara）以及喜（priti）的對治相似，所以沒有特別說明。這裡也應該先標出經句，所以經文說：『第四靜慮者，樂斷故。苦斷故。先憂喜沒。彼于爾時不苦不樂舍念清凈。于第四靜慮具足安住。』解釋如下： 『先所斷者』，是指喜受（priti-vedana）、憂受（domanassya-vedana）、苦受（duhkha-vedana）。 『今所斷者』，是指第四禪定所斷的樂受（sukha-vedana）。 『今依此中等者』，這裡有一個問題：如果第四禪定斷樂受，為什麼經文說第四禪定也斷苦（duhkha）、喜（priti）、憂（domanassya）這三種感受呢？所以論回答說，現在在這裡等等，雖然斷了苦樂，名為舍受（upeksa-vedana），但由於先前在初禪（prathama-dhyana）、二禪（dvitiya-dhyana）、三禪（trtiya-dhyana）時已經斷了喜憂，所以這裡總的說為第四禪定斷。 『青黃赤白等者』，是指欲界（kama-dhatu）、色界（rupa-dhatu）的色（rupa）。 『離欲者』，是指厭離欲（kama-raga）。如果按照梵文字，也應該先標出經句。經文說：『空無邊處者，色相出過故。有對相滅沒故。種種相不作意故。入空無邊。于空無邊處具足安住。』 『眾多品類者』，是指欲界、中青黃等各種顏色，都是因為形狀顯現和合，所以能對無色界（arupa-dhatu）造成障礙。 『由遠離等者』，在**中雖然沒有飲食等，但也有宮殿、衣服、莊嚴具，所以說是等等相。 『複次若由等者』，
【English Translation】 English version 'Root also,' refers to the third dhyana (trtiya-dhyana) and above, etc. These two sections of scripture clearly explain the various causes and conditions. 'Lower ground,' refers to the second dhyana (dvitiya-dhyana) and below. 'Higher ground,' refers to the fourth dhyana (caturtha-dhyana) and above. 'All sages,' refers to the Buddha (Buddha) and his noble disciples, etc. If based on the Sanskrit version, it should include detachment from joy (viraga) and fully abiding in the third dhyana (trtiya-dhyana). Because the explanation is the same as before, the translator did not repeat it. The explainer should understand. 'Furthermore, etc.,' there is a question here: Why does the sutra (sutra) on the fourth dhyana (caturtha-dhyana) only mention the cessation of pleasure (sukha-nirodha) and not the antidote (pratipaksa)? Therefore, the treatise (shastra) answers that the antidote here, etc., refers to the antidote to the cessation of pleasure being similar to the antidote to the cessation of initial and sustained thought (vitarka-vicara) and joy (priti), so it is not specifically explained. Here, the sutra passage should also be marked first, so the sutra says: 'The fourth dhyana is the cessation of pleasure. The cessation of suffering. Prior to this, sorrow and joy have ceased. At that time, they are neither in pain nor pleasure, with purity of equanimity and mindfulness. Fully abiding in the fourth dhyana.' The explanation is as follows: 'What is ceased first,' refers to the feeling of joy (priti-vedana), the feeling of sorrow (domanassya-vedana), and the feeling of suffering (duhkha-vedana). 'What is ceased now,' refers to the feeling of pleasure (sukha-vedana) that is ceased in the fourth dhyana. 'Now, based on this, etc.,' there is a question here: If the fourth dhyana ceases the feeling of pleasure, why does the sutra say that the fourth dhyana also ceases the three feelings of suffering (duhkha), joy (priti), and sorrow (domanassya)? Therefore, the treatise answers that now, here, etc., although suffering and pleasure are ceased, it is called the feeling of equanimity (upeksa-vedana), but because joy and sorrow have already been ceased in the first dhyana (prathama-dhyana), second dhyana (dvitiya-dhyana), and third dhyana (trtiya-dhyana), it is generally said here that the fourth dhyana ceases them. 'Blue, yellow, red, white, etc.,' refers to the form (rupa) of the desire realm (kama-dhatu) and the form realm (rupa-dhatu). 'Detachment from desire,' refers to aversion to sensual desire (kama-raga). If based on the Sanskrit version, the sutra passage should also be marked first. The sutra says: 'The sphere of infinite space is because the appearance of form is surpassed. Because the appearance of resistance is extinguished. Because various appearances are not taken to heart. Entering infinite space. Fully abiding in the sphere of infinite space.' 'Numerous categories,' refers to the various colors such as blue and yellow in the desire realm and ** , which are all because of the combination of shape and appearance, so they can create obstacles for the formless realm (arupa-dhatu). 'Due to being far away, etc.,' although there is no food or drink, etc., in ** , there are palaces, clothes, and ornaments, so it is said to be etc. appearances. 'Furthermore, if due to, etc.,'
經云。言識無邊處者。超過一切空無邊處入識無邊。于識無識邊處具足安住 言複次從識無邊處等者。經云。言無所有。超過一切識無邊處無所有。于無所有處具足安住也。謂由厭于識無邊處為因故。于無所有處發起勝解 言或色者。色蘊也 言非色者。餘四蘊也 言一切有者。謂前諸靜慮中有相無相非無相等所有相不可得故。故論文言非有相等也 言謂非如無等者。謂此二定一切心中無相定滅前六識。若滅盡定有其二種。若不還人入者滅第七識已下。若阿羅漢入者滅第八識 言蜜中者。如蜂等處於蜜中而難得。出世定亦爾。故蕃本云。其身相狀而沈于地也 言等者。謂無相定依四靜慮能入。若滅盡定依四無色定能入故也 言暫時止息等者。謂見想受二法惱亂身心故暫時止息也 言所緣者。謂想受二法也 言不念作意者。謂不念其想也 言有心位者。謂修了想相等六作意時。皆有第六意識故 言心不復轉者。謂第七加行究竟果位時也 言心心法滅者。謂第六意識已下心及所俱不行故 言根本者。謂已得四靜慮加行究竟果作意也 言了知依義者。謂五神通義理也 言了知依法者。謂了知五神通因果法也 言有時者。謂鈍根人於此生中修輕舉等十二相故。於後生中方能發起五種神通 言有分者。謂利根人此生中修便能發起
【現代漢語翻譯】 現代漢語譯本：經中說，『言識無邊處者』，是指超過一切空無邊處，進入識無邊處，在識與非識的邊界處完全安住。『言複次從識無邊處等者』，經中說，『言無所有』，是指超過一切識無邊處，進入無所有處，在無所有處完全安住。這是因為厭離識無邊處，所以在無所有處發起殊勝的理解。 『言或色者』，指的是色蘊（rupa-skandha，物質之蘊）。『言非色者』，指的是其餘四蘊（nama-skandha，名蘊，即受、想、行、識）。『言一切有者』，指的是前面各種禪定中，有相、無相、非無相等所有相狀都不可得。所以論文中說『非有相等』。 『言謂非如無等者』，指的是這兩種禪定（無想定和滅盡定）中，一切心中無想定滅除前六識。如果是滅盡定，則有兩種情況：不還果（anagamin）的人入定，滅除第七識以下；阿羅漢（arhat）入定，滅除第八識（阿賴耶識，alayavijnana）。 『言蜜中者』，就像蜜蜂等在蜂蜜中難以出來一樣，出世間的禪定也是如此。所以蕃本（藏文譯本）說，『其身相狀而沉于地也』。『言等者』，指的是無想定依靠四靜慮（catvari dhyanani，四禪）能夠進入，而滅盡定依靠四無色定（catasra arupa-samapattayah，四空定）能夠進入。 『言暫時止息等者』，指的是因為見、想、受這三種法惱亂身心，所以暫時止息。『言所緣者』，指的是想和受這兩種法。『言不念作意者』，指的是不念其想。『言有心位者』，指的是修習了想相等六種作意時，都有第六意識（mano-vijnana）存在。 『言心不復轉者』，指的是第七識（末那識，manas-vijnana）的加行達到究竟果位時。『言心心法滅者』，指的是第六意識以下的心及其所伴隨的心法都不再執行。『言根本者』，指的是已經獲得四靜慮加行究竟果的作意。 『言了知依義者』，指的是了知五神通（panca abhijna，五種神通）所依據的義理。『言了知依法者』，指的是了知五神通的因果法則。『言有時者』，指的是鈍根的人，在此生中修習輕舉等十二種相，所以在後世才能發起五種神通。『言有分者』，指的是利根的人，在此生中修習就能發起。
【English Translation】 English version: The sutra says, 'Speaking of the Realm of Boundless Consciousness,' it means surpassing all the Realm of Boundless Space and entering the Realm of Boundless Consciousness, abiding completely at the boundary between consciousness and non-consciousness. 'Speaking of further, from the Realm of Boundless Consciousness, etc.,' the sutra says, 'Speaking of Nothingness,' it means surpassing all the Realm of Boundless Consciousness and entering the Realm of Nothingness, abiding completely in the Realm of Nothingness. This is because, due to厭 (disgust) with the Realm of Boundless Consciousness, a superior understanding arises in the Realm of Nothingness. 'Speaking of 'or form',' refers to the rupa-skandha (色蘊, the aggregate of form). 'Speaking of 'non-form',' refers to the other four skandhas (nama-skandha, 名蘊, the aggregates of feeling, perception, volition, and consciousness). 'Speaking of 'all existence',' refers to all appearances in the preceding dhyanas (靜慮, meditative states), such as appearances with form, without form, and neither with nor without form, which are unattainable. Therefore, the treatise says, 'not having such appearances'. 'Speaking of 'not like non-existence, etc.',' refers to the fact that in these two samadhis (定, meditative states) (the Nirodha-samapatti (滅盡定, Cessation Attainment) and Asamjna-samapatti (無想定, Non-Perception Attainment)), in all minds, the Asamjna-samapatti extinguishes the first six consciousnesses. In the case of Nirodha-samapatti, there are two possibilities: if a Anagamin (不還果, Non-Returner) enters it, the seventh consciousness and below are extinguished; if an Arhat (阿羅漢, Worthy One) enters it, the eighth consciousness (alayavijnana, 阿賴耶識, storehouse consciousness) is extinguished. 'Speaking of 'in honey',' just as bees, etc., are difficult to get out of honey, so it is with supramundane samadhi. Therefore, the Tibetan version says, 'its bodily form sinks into the ground'. 'Speaking of 'etc.',' refers to the fact that Asamjna-samapatti can be entered based on the four dhyanas (catvari dhyanani, 四禪, four meditative absorptions), while Nirodha-samapatti can be entered based on the four arupa-samapattayah (catasra arupa-samapattayah, 四無色定, four formless attainments). 'Speaking of 'temporary cessation, etc.',' refers to the fact that because the three dharmas (法, phenomena) of perception, thought, and feeling disturb the body and mind, they are temporarily ceased. 'Speaking of 'object of focus',' refers to the two dharmas of thought and feeling. 'Speaking of 'non-attention',' refers to not attending to thought. 'Speaking of 'the state of having mind',' refers to the fact that when practicing the six attentions related to thought, etc., the sixth consciousness (mano-vijnana, 第六意識, mind consciousness) is always present. 'Speaking of 'the mind no longer turns',' refers to when the practice of the seventh consciousness (manas-vijnana, 末那識, mind consciousness) reaches the ultimate fruition. 'Speaking of 'the mind and mental factors cease',' refers to the fact that the mind and its accompanying mental factors below the sixth consciousness no longer function. 'Speaking of 'the root',' refers to the attention that has already attained the ultimate fruition of the practice of the four dhyanas. 'Speaking of 'knowing the meaning of the basis',' refers to understanding the meaning of the five abhijna (panca abhijna, 五神通, five superknowledges). 'Speaking of 'knowing the dharma of the basis',' refers to understanding the causal laws of the five superknowledges. 'Speaking of 'sometimes',' refers to the fact that people with dull faculties cultivate the twelve aspects of lightness, etc., in this life, and therefore can only develop the five superknowledges in a later life. 'Speaking of 'having a share',' refers to the fact that people with sharp faculties can develop them in this life through cultivation.
五通相 言此想者。謂由輕舉于身發起輕舉勝解想故也。下九門義並同此也 言熟練者。謂帛練也 言廣說等者。謂如地水相作餘風火相作變化勝解當知亦爾。故論文言廣說等也 言或以其身等者。謂由空界相成就相 言或於其地等者。此柔軟輕舉相成就故 言或於廣大等者。此由身心符順等成就故 言隨其所應者。已上四相一一相合。謂由攝受空界相勝解故。于諸墻壁等直過無礙。余皆準此 言一分者。謂從欲界至初靜慮中間唯有鬼神等造色不能障礙故 言謂由此等者。謂由隨念相成就故。能知自身從生至老所作事業粗相門中不失次第。于微細相不能憶念。謂是世道粗細皆能隨念。此顯宿住智通也 言又于種種等者。謂於五趣有情所有善不善等業能感善惡果作用之中。能明瞭知者。亦名光明相也 言常變色者。謂若嗔時觸誤他人面色有變故 言廣說乃至等者。謂諸有情隨其所有貪等諸行變異相者。名他心智通也 言變事通者。謂變地為水等也 言化事通者。謂于無中現有故也 言勝解者。謂變少為多等也 言無諍者。謂無諍三昧也。引發有情故 言愿智者。謂廣大行愿也。余文可見 言文聖等。此中雖說神境通。五神皆有差別 言皆能成辦者。謂前五相能成辦神境通。餘五皆有成辦。如前所說 言間雜修。謂世出世
【現代漢語翻譯】 現代漢語譯本 『五通相』，是指通過專注于身體的輕盈，生起對輕盈的強烈信念而產生的（神通）。下面的九種（神通）的含義與此相同。 『熟練』，是指反覆練習。 『廣說等』，是指像觀想地界、水界一樣，觀想風界、火界，變化勝解也應當知道是這樣的。所以論文中說『廣說等』。 『或以其身等』，是指由於空界相成就。 『或於其地等』，這是由於柔軟輕舉相成就。 『或於廣大等』，這是由於身心和諧等成就。 『隨其所應』，以上四種相一一結合。是指由於攝受空界相的勝解，對於墻壁等可以直接穿過，沒有阻礙。其餘的都可以參照這個來理解。 『一分』，是指從欲界到初禪中間，只有鬼神等所造的色法不能阻礙。 『謂由此等』，是指由於隨念相成就，能夠知道自身從出生到衰老所做事業的粗略方面，不會遺漏次第。對於微細的方面不能憶念。意思是世俗的粗略和微細的事情都能夠隨念。這顯示了宿住智通（knowing past lives）。 『又于種種等』，是指對於五趣（five realms）有情所有善不善等業，能夠感生善惡果報的作用之中，能夠明瞭知道的，也叫做光明相。 『常變色者』，是指如果嗔怒時觸碰到他人，面色會有變化。 『廣說乃至等』，是指諸有情隨著他們所有的貪等諸行的變異之相，叫做他心智通（knowing others' minds）。 『變事通者』，是指變地為水等。 『化事通者』，是指從無中生有。 『勝解者』，是指變少為多等。 『無諍者』，是指無諍三昧（non-contention samadhi）。引發有情。 『愿智者』，是指廣大行愿。 其餘的文字可以自己閱讀理解。 『文聖等』，這裡雖然說的是神境通（supernatural powers），五種神通都有差別。 『皆能成辦者』，是指前五種相能夠成就神境通，其餘五種都有成就，如前面所說。 『間雜修』，是指世間和出世間（的修行）。
【English Translation】 English version 『Five Aspects of Accomplishment』 refers to the (supernatural power) that arises from focusing on the lightness of the body, generating a strong belief in lightness. The meaning of the following nine (supernatural powers) is the same as this. 『Proficiency』 refers to repeated practice. 『Extensive Explanation, etc.』 means that just as one contemplates the earth element and water element, one should also know that contemplating the wind element and fire element, and transformative understanding are also like this. Therefore, the treatise says 『Extensive Explanation, etc.』 『Or with their body, etc.』 refers to the accomplishment of the space element aspect. 『Or in that ground, etc.』 This is due to the accomplishment of the soft and light aspect. 『Or in the vast, etc.』 This is due to the accomplishment of harmony between body and mind, etc. 『According to what is appropriate,』 the above four aspects are combined one by one. It means that due to the understanding of embracing the space element aspect, one can pass directly through walls, etc., without obstruction. The rest can be understood by referring to this. 『A portion』 refers to the fact that from the desire realm to the intermediate state of the first dhyana, only the form created by ghosts and spirits, etc., cannot obstruct. 『It is said that by these, etc.』 refers to the fact that due to the accomplishment of the recollection aspect, one can know the rough aspects of the actions performed by oneself from birth to old age, without missing the order. One cannot recall the subtle aspects. It means that one can recollect both the coarse and subtle matters of the world. This reveals the supernatural power of knowing past lives (宿住智通). 『Also, in various, etc.』 refers to the fact that one can clearly know the effects of good and evil karma of sentient beings in the five realms (五趣), and this is also called the aspect of light. 『Constantly changing color』 refers to the fact that if one touches another person when angry, the color of their face will change. 『Extensive explanation, and so on』 refers to the fact that the changing aspects of all sentient beings according to their greed and other actions are called the supernatural power of knowing others' minds (他心智通). 『The supernatural power of transforming things』 refers to transforming earth into water, etc. 『The supernatural power of creating things』 refers to creating something from nothing. 『Understanding』 refers to transforming a little into a lot, etc. 『Non-contention』 refers to the samadhi of non-contention (無諍三昧). It inspires sentient beings. 『Wish Wisdom』 refers to vast vows and practices. The remaining text can be read and understood by oneself. 『Wen Sheng, etc.』 Although it speaks of supernatural powers (神境通) here, the five supernatural powers are all different. 『All can accomplish』 refers to the fact that the first five aspects can accomplish supernatural powers, and the remaining five all have accomplishments, as mentioned earlier. 『Mixed practice』 refers to worldly and other-worldly (practice).
道俱修故也 言若處者。於三品中空處識處合為下品。餘二中上 言由彼諸天等者。此中有問。無四定為有處所為無處所。故論答云無有色形等也。雖無處所。但依作用空識等故在差別名也 言即於此中下品等者。謂此五品為因故證五凈居天也。
瑜伽論第三十三卷手記竟 大正藏第 85 冊 No. 2802 瑜伽論手記
瑜伽論第三十四卷手記
談述 福慧
言無常行者。謂內外諸行生滅故 言苦行者。謂逼迫性故 言空行者。違我見故 言無我行者。謂違我見故 言因引者。謂業煩惱是能生法故 言集行者。有多種故 言起引者。恒資產故 言緣行者。各別助故 言滅行者。諸蘊盡故 言靜行者。生老等三相息故 言妙行者。無眾患故 言離行者。脫眾災故 言道行者。通行義故 言如行者。契正理故 言行行者。正趣向故 言出行者。能永超故 言長時安住者。謂劫末壞已來也 言七日經者。謂小乘經名也。彼經廣說三界壞時。七日頓現故也 言不背者。謂現見不隱義 言不由他緣者。謂現量故不用他人指示而見也 言諸光明者。謂日光明等也 言一分位等者。謂八位變異也 言雜染者。謂貪等諸煩惱變異故 言謂緣樂受等者。謂於三受明變異也 言又有會者等者。謂依煩惱
【現代漢語翻譯】 現代漢語譯本 『道俱修故也』：意思是（四諦的）道諦全部修習的緣故。 『言若處者』：如果說到處所，在三品（指欲界、色界、無色界）中，空無邊處和識無邊處合為下品，其餘兩個（無所有處和非想非非想處）為中品和上品。 『言由彼諸天等者』：這裡有一個問題，沒有四禪定的天是否有處所？論中的回答是沒有色和形等（具體的處所）。雖然沒有具體的處所，但依據其作用（如空無邊處、識無邊處等）而有差別的名稱。 『言即於此中下品等者』：意思是說，以這五品（指五種不同的禪定或修行層次）為因，可以證得五凈居天（色界頂天的五種天處）。
瑜伽論第三十三卷手記結束 大正藏第 85 冊 No. 2802 瑜伽論手記
瑜伽論第三十四卷手記
談述：福慧
『言無常行者』：意思是說，內外諸行的生滅變化。 『言苦行者』：意思是說，具有逼迫的性質。 『言空行者』：意思是說，違背了我見（認為有一個永恒不變的『我』的錯誤見解）。 『言無我行者』：意思是說，違背了我見。 『言因引者』：意思是說，業和煩惱是能產生果報的法。 『言集行者』：意思是說，（煩惱）有多種。 『言起引者』：意思是說，（煩惱）恒常積聚。 『言緣行者』：意思是說，（煩惱）各自助長。 『言滅行者』：意思是說，諸蘊（色、受、想、行、識五蘊）滅盡。 『言靜行者』：意思是說，生、老等三種相狀止息。 『言妙行者』：意思是說，沒有各種患難。 『言離行者』：意思是說，脫離各種災禍。 『言道行者』：意思是說，具有通行的意義。 『言如行者』：意思是說，契合正理。 『言行行者』：意思是說，正確地趣向目標。 『言出行者』：意思是說，能夠永遠超越。 『言長時安住者』：意思是說，從劫末壞滅以來（一直存在）。 『言七日經者』：意思是說，小乘經典的名字。那部經典廣泛地講述了三界壞滅時，七個太陽同時出現的情景。 『言不背者』：意思是說，親眼所見，沒有隱瞞。 『言不由他緣者』：意思是說，通過現量（直接的感知）而見，不需要他人指示。 『言諸光明者』：意思是說，太陽的光明等。 『言一分位等者』：意思是說，八種位次的變異。 『雜染者』：意思是說，貪等各種煩惱的變異。 『言謂緣樂受等者』：意思是說，對於樂受、苦受、舍受三種感受，說明其變異。 『言又有會者等者』：意思是說，依靠煩惱。 English version 『道俱修故也』: It means that all the paths (of the Four Noble Truths) are cultivated. 『言若處者』: If we talk about locations, among the three realms (the desire realm, the form realm, and the formless realm), the Realm of Boundless Space and the Realm of Boundless Consciousness together constitute the lower grade, and the remaining two (the Realm of Nothingness and the Realm of Neither Perception Nor Non-Perception) are the middle and upper grades. 『言由彼諸天等者』: Here is a question: do the gods without the four dhyanas (meditative states) have locations? The answer in the treatise is that they do not have form or shape, etc. Although they do not have specific locations, they have different names based on their functions (such as the Realm of Boundless Space, the Realm of Boundless Consciousness, etc.). 『言即於此中下品等者』: It means that by taking these five grades (referring to five different dhyanas or levels of practice) as the cause, one can attain the Five Pure Abodes (the five heavens in the highest realm of form).
End of handwritten notes of Yogacarabhumi-sastra, Volume 33 Taisho Tripitaka, Volume 85, No. 2802, Handwritten Notes on Yogacarabhumi-sastra
Handwritten Notes on Yogacarabhumi-sastra, Volume 34
Commentary by: Fuhui
『言無常行者』: It means the arising and ceasing of all internal and external phenomena. 『言苦行者』: It means having the nature of oppression. 『言空行者』: It means contradicting the view of self (the mistaken view of believing in a permanent and unchanging 'self'). 『言無我行者』: It means contradicting the view of self. 『言因引者』: It means that karma and afflictions are the dharmas that can produce results. 『言集行者』: It means that (afflictions) are of many kinds. 『言起引者』: It means that (afflictions) are constantly accumulating. 『言緣行者』: It means that (afflictions) mutually assist each other. 『言滅行者』: It means the complete cessation of the skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness). 『言靜行者』: It means the cessation of the three characteristics of birth, old age, and death. 『言妙行者』: It means the absence of various sufferings. 『言離行者』: It means being free from various disasters. 『言道行者』: It means having the meaning of passage. 『言如行者』: It means conforming to the correct principle. 『言行行者』: It means correctly heading towards the goal. 『言出行者』: It means being able to transcend forever. 『言長時安住者』: It means existing since the end of the kalpa (cosmic cycle). 『言七日經者』: It means the name of a Hinayana (Smaller Vehicle) sutra. That sutra extensively describes the scene of the simultaneous appearance of seven suns when the three realms are destroyed. 『言不背者』: It means seeing with one's own eyes, without concealment. 『言不由他緣者』: It means seeing through direct perception, without needing others to point it out. 『言諸光明者』: It means the light of the sun, etc. 『言一分位等者』: It means the variations of the eight positions. 『雜染者』: It means the variations of various afflictions such as greed. 『言謂緣樂受等者』: It means explaining the variations in the three feelings of pleasure, pain, and indifference. 『言又有會者等者』: It means relying on afflictions.
【English Translation】 『道俱修故也』：It means that all the paths (of the Four Noble Truths) are cultivated. 『言若處者』：If we talk about locations, among the three realms (the desire realm, the form realm, and the formless realm), the Realm of Boundless Space and the Realm of Boundless Consciousness together constitute the lower grade, and the remaining two (the Realm of Nothingness and the Realm of Neither Perception Nor Non-Perception) are the middle and upper grades. 『言由彼諸天等者』：Here is a question: do the gods without the four dhyanas (meditative states) have locations? The answer in the treatise is that they do not have form or shape, etc. Although they do not have specific locations, they have different names based on their functions (such as the Realm of Boundless Space, the Realm of Boundless Consciousness, etc.). 『言即於此中下品等者』：It means that by taking these five grades (referring to five different dhyanas or levels of practice) as the cause, one can attain the Five Pure Abodes (the five heavens in the highest realm of form).
End of handwritten notes of Yogacarabhumi-sastra, Volume 33 Taisho Tripitaka, Volume 85, No. 2802, Handwritten Notes on Yogacarabhumi-sastra
Handwritten Notes on Yogacarabhumi-sastra, Volume 34
Commentary by: Fuhui
『言無常行者』：It means the arising and ceasing of all internal and external phenomena. 『言苦行者』：It means having the nature of oppression. 『言空行者』：It means contradicting the view of self (the mistaken view of believing in a permanent and unchanging 'self'). 『言無我行者』：It means contradicting the view of self. 『言因引者』：It means that karma and afflictions are the dharmas that can produce results. 『言集行者』：It means that (afflictions) are of many kinds. 『言起引者』：It means that (afflictions) are constantly accumulating. 『言緣行者』：It means that (afflictions) mutually assist each other. 『言滅行者』：It means the complete cessation of the skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness). 『言靜行者』：It means the cessation of the three characteristics of birth, old age, and death. 『言妙行者』：It means the absence of various sufferings. 『言離行者』：It means being free from various disasters. 『言道行者』：It means having the meaning of passage. 『言如行者』：It means conforming to the correct principle. 『言行行者』：It means correctly heading towards the goal. 『言出行者』：It means being able to transcend forever. 『言長時安住者』：It means existing since the end of the kalpa (cosmic cycle). 『言七日經者』：It means the name of a Hinayana (Smaller Vehicle) sutra. That sutra extensively describes the scene of the simultaneous appearance of seven suns when the three realms are destroyed. 『言不背者』：It means seeing with one's own eyes, without concealment. 『言不由他緣者』：It means seeing through direct perception, without needing others to point it out. 『言諸光明者』：It means the light of the sun, etc. 『言一分位等者』：It means the variations of the eight positions. 『雜染者』：It means the variations of various afflictions such as greed. 『言謂緣樂受等者』：It means explaining the variations in the three feelings of pleasure, pain, and indifference. 『言又有會者等者』：It means relying on afflictions.
立變異也 言如是眼識等者。謂於六識明變異也 言或人所作者。謂怨家人等而損害故 言余如前說者。謂徴答所以二門如前分位所作門同也 言醴水者。謂甘美水。其水如酒能益老病也 言殉利者。謂求營等也 言余如前說者。謂徴答同前說故也 言彼諸色行等者。謂內外緣生諸行雖不假因緣自然而有。滅壞無常其性微細現量不見。要假比量方乃得見。是故第三比量明也 成立生滅義中 言謂彼諸行要有剎那等者。謂諸外道執微塵勝性等是常住義。及內法中一類小乘執內外諸行三剎那六剎那等常安住。謂破如是邪辟諸執。故論文云謂彼諸行等也 言非如是住者。謂內外緣生實。若從於微塵勝性等言非如也 而生起者。體是常故則無前後。變異生滅而可得故 言生已不待滅壞因緣等者。謂內外緣生諸行。生起之時假因托緣方得生起。滅壞之時不假因緣自然滅盡。如有世人以石擲空即假人力。石墮之時不假人功任運墮落。此中道理亦復如是 等難中 言如是所有變異因緣等者。此中有難。若內外緣生諸行滅盡之時無有因者。如前所說八種變異因緣豈不具其滅壞因耶。故論答云如是所有等也。此中意說。如前所立八種變異是內外緣生變異生起因緣非是滅壞因也。如錘破瓶是碎壞因非滅微塵因。此中道理亦復如是 言俱滅壞
【現代漢語翻譯】 現代漢語譯本 『立變異也』，意思是像眼識等一樣。這是指在六識中說明變異。 『言或人所作者』，指的是怨家等造成的損害。 『余如前說者』，指的是徵答的理由和方法，與前面分位所作門相同。 『醴水者』，指的是甘甜美好的水。這種水像酒一樣，能對老年人和病人有益。 『殉利者』，指的是追求營利等行為。 『余如前說者』，指的是徵答與前面所說相同。 『彼諸色行等者』，指的是內外因緣所生的諸行，即使不依賴因緣，自然而有，也會滅壞無常，其性質微細，無法直接觀察到。必須藉助比量（anumāna，通過推理認知事物），才能認識到。因此，第三個比量是爲了說明這一點。 在成立生滅義中： 『言謂彼諸行要有剎那等者』，指的是那些外道執著微塵（paramāṇu）和勝性（pradhāna）等是常住不變的，以及內道中小乘的一類人執著內外諸行在三個剎那或六個剎那等時間裡常住不變。這是爲了破斥這些邪僻的執著。所以論文中說『謂彼諸行等也』。 『非如是住者』，指的是內外因緣所生的事物，如果從微塵或勝性等角度來說，就不是這樣了。 『而生起者』，如果是常住的，就沒有前後之分，也就沒有變異生滅可言。 『生已不待滅壞因緣等者』，指的是內外因緣所生的諸行，在生起的時候需要藉助因緣才能生起，但在滅壞的時候不需要因緣，自然滅盡。就像世人把石頭扔向空中，需要藉助人力，但石頭墜落的時候不需要人力，自然墜落。這裡的道理也是如此。 在等難中： 『如是所有變異因緣等者』，這裡有一個疑問：如果內外因緣所生的諸行在滅盡的時候沒有原因，那麼前面所說的八種變異因緣難道不是滅壞的原因嗎？所以論中回答說『如是所有等也』。這裡的意思是說，前面所立的八種變異是內外因緣所生變異生起的原因，而不是滅壞的原因。就像錘子打破瓶子是碎壞的原因，而不是消滅微塵的原因。這裡的道理也是如此。 『俱滅壞』
【English Translation】 English version 'Li Bian Yi Ye' means like eye consciousness and so on. This refers to explaining the variations in the six consciousnesses. 'Yan Huo Ren Suo Zuo Zhe' refers to the harm caused by enemies and others. 'Yu Ru Qian Shuo Zhe' refers to the reasons and methods of questioning and answering, which are the same as the previous section on actions. 'Li Shui Zhe' refers to sweet and beautiful water. This water is like wine and can benefit the elderly and the sick. 'Xun Li Zhe' refers to behaviors such as pursuing profit. 'Yu Ru Qian Shuo Zhe' refers to the questioning and answering being the same as what was said before. 'Bi Zhu Se Xing Deng Zhe' refers to the various phenomena arising from internal and external causes, which, even if they do not depend on causes, exist naturally, will still perish and are impermanent. Their nature is subtle and cannot be directly observed. It is necessary to use inference (anumāna, cognition of things through reasoning) to recognize them. Therefore, the third inference is to explain this point. In establishing the meaning of arising and ceasing: 'Yan Wei Bi Zhu Xing Yao You Cha Na Deng Zhe' refers to those externalists who cling to the idea that atoms (paramāṇu) and primordial matter (pradhāna) are permanent and unchanging, and a class of Hinayana practitioners within the internal path who cling to the idea that internal and external phenomena remain constant for three or six moments. This is to refute these perverse attachments. Therefore, the treatise says 'Wei Bi Zhu Xing Deng Ye'. 'Fei Ru Shi Zhu Zhe' refers to things arising from internal and external causes. If viewed from the perspective of atoms or primordial matter, it is not like this. 'Er Sheng Qi Zhe', if it is permanent, there is no distinction between before and after, and there is no variation of arising and ceasing to speak of. 'Sheng Yi Bu Dai Mie Huai Yin Yuan Deng Zhe' refers to the various phenomena arising from internal and external causes. When arising, they need to rely on causes to arise, but when perishing, they do not need causes and naturally perish. Just like when people throw a stone into the air, it requires human force, but when the stone falls, it does not require human force and falls naturally. The principle here is also the same. In the equal difficulty: 'Ru Shi Suo You Bian Yi Yin Yuan Deng Zhe', here is a question: if the various phenomena arising from internal and external causes have no cause when they perish, then aren't the eight kinds of varying causes mentioned earlier the causes of destruction? Therefore, the treatise answers 'Ru Shi Suo You Deng Ye'. The meaning here is that the eight kinds of variations established earlier are the causes of the arising of variations from internal and external causes, not the causes of destruction. Just like a hammer breaking a bottle is the cause of shattering, not the cause of destroying atoms. The principle here is also the same. 'Ju Mie Huai'
者。謂內外緣生因之與緣俱滅壞已。然後不相似行方乃生超。是故八種變異因緣是生起因非是滅因。若是滅因者。如盛年相狀滅時者之相狀不合得有。何故得有。是故當知八種變異是生起因非滅因也 言或有諸行等者。此是立之辭。難之意者。雖八種變異因緣是內外緣生諸行生起之因非滅壞因者。此非遍義。何以故。世有一分有為諸行與因俱滅非是生起。如火煎水。焚燒器世與因俱滅非生起故 言彼亦因緣等者。謂破前成因喻也。此中意顯。火之功用德能煎水。焚燒器世無其盡水等功。是故汝言一分有為與因俱滅不應道理。是故論云不由其火等也 言他世者。謂過未二世也 言如是一切者。謂上好惡等七種差別也 言先有等者。謂因滅果生同剎那故。若自在先者即因義不成也 言三增上者。謂初凈信是聖教量。餘二現量比量。如論應知 言為者。謂與下四文一一相合 言退失者。亦與下四文一一相合。謂退失主性等也 言惡作加行者。謂不好藏護也 言法性者。謂變異等三行法爾道理必成假故。譬如擲石于空必當墮落。此中道理亦復如是 言不意行等者。謂苦受順入諸苦蘊取入苦行故。故下文云順苦諸蘊等也 言不安穩行者。謂行苦不安穩故也 言有漏有取等者。謂能依非苦非樂受也 言順非苦樂等者。謂受所依處也
言唯有其見者。謂唯有斷常等見無我人等也 言自相者。謂地水等各各自相也 言愛能引苦等者。謂業煩惱為因故能引三界苦果故也。下三文皆以業煩惱立也 言能攝受者。謂愛能受諸苦種子故 言招引者。謂因集緣起四法皆能招苦果五趣中也 言取因者。謂三愛也 言招集者。謂取緣三界有也 言上首者。謂生也 言生為緣者。謂由生故有老死等也 言謂正了知等者。謂愛名煩惱隨眠也 言所依者。謂五趣蘊也。此愛隨眠與五趣蘊為所依故。招集當來起緣法故。煩惱隨眠是能成因。集起緣三是所成法 言所生纏者。謂下所說後有愛等三種也。此三種纏從前煩惱隨眠之所生故。故云彼所生也 言三種者。即前煩惱隨眠及三種愛也 言所知境者。謂苦集滅諦也。由正見等故能通尋求生死涅槃過患功德故 言四門者。謂道如行出。皆由正見等遠離故能得隨轉 言比度者 言不同分者。謂上二界也 言比度者。謂欲界苦諦下無常與五行而觀苦。上二界無變異無常及別離無常。合會無常一分通上界。但有滅壞無常。及法性無常一分外十六種無常及內十五種無常上界亦無。三苦行相中上界但有不安穩行苦也。空無我相同于欲界。集諦中上界無嗔。余準欲界。滅道二行相亦準欲界而比度之 言謂彼所有等者。謂苦集二諦遍上界故
【現代漢語翻譯】 現代漢語譯本 『言唯有其見者』，是指只有斷見、常見等錯誤見解，而沒有對無我、無人等真理的認識。 『言自相者』，是指地、水等各自具有的獨特性質。 『言愛能引苦等者』，是指業和煩惱作為原因，能夠引發三界中的痛苦結果。下面的三段文字都是以業和煩惱為基礎來闡述的。 『言能攝受者』，是指愛能夠攝取各種痛苦的種子。 『言招引者』，是指因、集、緣、起這四法都能夠招引五趣中的痛苦結果。 『言取因者』，是指三種愛（欲愛、有愛、無有愛）。 『言招集者』，是指以取為緣，導致三界的存在。 『言上首者』，是指生（出生）。 『言生為緣者』，是指由於出生，所以有衰老、死亡等。 『言謂正了知等者』，是指愛，也稱為煩惱隨眠（煩惱的潛在狀態）。 『言所依者』，是指五趣蘊（色、受、想、行、識五蘊）。這種愛隨眠以五趣蘊為所依，因此招集未來的起緣之法。煩惱隨眠是能成就的原因，集起緣三者是所成就的法。 『言所生纏者』，是指下面所說的後有愛等三種纏縛。這三種纏縛是從前面的煩惱隨眠所產生的，所以說是『彼所生』。 『言三種者』，即指前面的煩惱隨眠以及三種愛。 『言所知境者』，是指苦諦、集諦、滅諦。通過正見等，能夠通達尋求生死和涅槃的過患和功德。 『言四門者』，是指道、如、行、出。都是由於正見等遠離（錯誤見解），才能夠隨順運轉。 『言比度者』，『言不同分者』，是指上二界（色界和無色界）。 『言比度者』，是指欲界的苦諦中，以無常與五行來觀察痛苦。上二界沒有變異無常和別離無常，合會無常有一部分與上界相通，但只有滅壞無常和法性無常。外十六種無常和內十五種無常，上界也沒有。三苦的行相中，上界只有不安穩的行苦。空和無我的行相與欲界相同。集諦中，上界沒有嗔，其餘與欲界相同。滅諦和道諦的行相也參照欲界來比較衡量。 『言謂彼所有等者』，是指苦諦和集諦遍及上二界。
【English Translation】 English version 『言唯有其見者 (Yan wei you qi jian zhe)』 refers to only having views such as eternalism and annihilationism, without the understanding of no-self (Anatta) and no-person (Anatman). 『言自相者 (Yan zi xiang zhe)』 refers to the unique characteristics of each element, such as earth and water. 『言愛能引苦等者 (Yan ai neng yin ku deng zhe)』 refers to how karma and afflictions (kleshas) as causes can lead to suffering in the three realms. The following three sections are all based on karma and afflictions. 『言能攝受者 (Yan neng she shou zhe)』 refers to how craving can gather the seeds of various sufferings. 『言招引者 (Yan zhao yin zhe)』 refers to how the four factors of cause (hetu), accumulation (samudaya), condition (pratyaya), and arising (utpada) can all bring about suffering in the five realms of existence (gati). 『言取因者 (Yan qu yin zhe)』 refers to the three types of craving (trsna): desire-craving (kama-trsna), existence-craving (bhava-trsna), and non-existence-craving (vibhava-trsna). 『言招集者 (Yan zhao ji zhe)』 refers to how, with grasping (upadana) as a condition, the existence of the three realms arises. 『言上首者 (Yan shang shou zhe)』 refers to birth (jati). 『言生為緣者 (Yan sheng wei yuan zhe)』 refers to how, due to birth, there is aging, death, and so on. 『言謂正了知等者 (Yan wei zheng liao zhi deng zhe)』 refers to craving, also known as latent afflictions (anusaya). 『言所依者 (Yan suo yi zhe)』 refers to the five aggregates (skandhas). These latent cravings rely on the five aggregates, thus gathering the conditions for future arising. Latent afflictions are the cause that accomplishes, while the accumulation, condition, and arising are the accomplished phenomena. 『言所生纏者 (Yan suo sheng chan zhe)』 refers to the three bonds (samyojana) such as craving for future existence (bhava-trsna) mentioned below. These three bonds arise from the aforementioned latent afflictions, hence 『arising from them』. 『言三種者 (Yan san zhong zhe)』 refers to the aforementioned latent afflictions and the three types of craving. 『言所知境者 (Yan suo zhi jing zhe)』 refers to the truths of suffering (dukkha), origin (samudaya), and cessation (nirodha). Through right view (samyag-drsti) and so on, one can understand and seek the faults and merits of samsara and nirvana. 『言四門者 (Yan si men zhe)』 refers to the path (marga), suchness (tathata), practice (carya), and liberation (vimoksha). All are able to proceed accordingly due to right view and so on being far from (wrong views). 『言比度者 (Yan bi du zhe)』, 『言不同分者 (Yan bu tong fen zhe)』 refers to the upper two realms (rupa-dhatu and arupa-dhatu). 『言比度者 (Yan bi du zhe)』 refers to, in the truth of suffering in the desire realm (kama-dhatu), observing suffering with impermanence and the five aggregates. The upper two realms do not have impermanence of change and impermanence of separation; impermanence of coming together is partially shared with the upper realms, but only have impermanence of destruction and impermanence of the nature of phenomena. The upper realms also lack the sixteen types of external impermanence and fifteen types of internal impermanence. Among the aspects of the three sufferings, the upper realms only have the suffering of instability. The aspects of emptiness and no-self are the same as in the desire realm. In the truth of origin, the upper realms do not have anger; the rest is similar to the desire realm. The aspects of the truths of cessation and the path are also compared and measured in accordance with the desire realm. 『言謂彼所有等者 (Yan wei bi suo you deng zhe)』 refers to how the truths of suffering and origin pervade the upper two realms.
言一切種者。上界亦有不動行種 言一切時者。謂三世時也 言如是法者。即苦集法也 言如是理者。謂苦集因果理也 言如是住者。謂苦集二諦是染性故 言所有道者。八聖道中上界無正命正業。余同欲界 言若觀行者等者。謂于欲界十六觀行得決定故 言復于諸諦等者。謂于上二界諸諦中起勝解也 言所說法者。謂前無常等七種無邊際法也 言更無有餘等者。謂聖道未現前已表更無有法而能息滅生死作方便也 言復于如是等者。謂勝解作意行者能於三有四生之中深厭怖故。即苦集二諦也 言及於等者。即滅道二諦也 言隨喜一行者。謂滅道二諦各四行中隨於一中心願樂故 言彼于長夜等者。謂從無始時來資長積集五塵種子故。雖樂涅槃心有退轉 言作是思非等者。即是我慢也 言當複流轉者。若不對治當更流轉。由我對治故更不流轉。如是等十二種法唯我所有。余皆無者是名我慢長也 言以慧通達者。謂苦類等智也 言外所知境者。謂五及十二種我慢也 言隨所生起等者。若彼行人觀上界四諦時。如前所說障礙諸法隨有生起。由對治力尋便謝滅。對治之心無間生起 言第二法者。謂有二種。一蘊法。二我法舍故 言妙慧者。謂能觀十六行相之慧也 言正智得生者。謂類智得生也 言妙是行等者。謂三界四諦下共
【現代漢語翻譯】 現代漢語譯本 『言一切種者』（關於一切種類），指上界（指色界和無色界）也有不動行種（指禪定中的修行）。 『言一切時者』（關於一切時間），指過去、現在、未來三世。 『言如是法者』（關於這樣的法），即苦、集（苦的根源）之法。 『言如是理者』（關於這樣的道理），指苦、集（苦的根源）的因果道理。 『言如是住者』（關於這樣的住處），指苦、集二諦（真理）是染污的性質。 『言所有道者』（關於所有道），八聖道（達到解脫的八條途徑）中，上界（指色界和無色界）沒有正命（正確的謀生方式）、正業（正確的行為），其餘與欲界相同。 『言若觀行者等者』（關於如果觀行者等等），指在欲界（充滿慾望的界）十六觀行（十六種觀修方法）中獲得決定。 『言復于諸諦等者』（關於又在諸諦等等），指在上二界（色界和無色界）的諸諦（真理）中生起勝解（深刻的理解）。 『言所說法者』（關於所說的法），指前面所說的無常等七種無邊際法。 『言更無有餘等者』（關於再沒有其他等等），指聖道（通往解脫的道路）未出現之前，表明再沒有其他法能夠止息生死，作為方便。 『言復于如是等者』（關於又在像這樣等等），指勝解作意行者（通過深刻理解和專注修行的人）能夠對三有（三種存在狀態：欲界、色界、無色界）、四生（四種生命形式：胎生、卵生、濕生、化生）之中產生深深的厭惡，即苦、集二諦（真理）。 『言及於等者』（關於以及等等），即滅、道二諦（真理）。 『言隨喜一行者』（關於隨喜一行），指滅、道二諦（真理）各自的四行（四種修行方法）中，隨於一種內心願意並感到快樂。 『言彼于長夜等者』（關於他們在漫長的黑夜等等），指從無始以來，資助增長積聚五塵（色、聲、香、味、觸）的種子，所以即使喜愛涅槃（解脫），內心也會有退轉。 『言作是思非等者』（關於產生這樣的想法不是等等），這就是我慢（認為自己比別人優越的傲慢）。 『言當複流轉者』（關於應當再次流轉），如果不進行對治（採取措施糾正），就應當再次流轉。由於我對治的緣故，不再流轉。像這樣等十二種法只有我才有，其餘都沒有，這叫做我慢增長。 『言以慧通達者』（關於以智慧通達），指苦類等智（對苦的種類等方面的智慧）。 『言外所知境者』（關於外在所知的境界），指五種及十二種我慢（傲慢）。 『言隨所生起等者』（關於隨所生起等等），如果那些修行人在觀察上界（色界和無色界）四諦（真理）時，像前面所說的障礙諸法（各種障礙修行的事物）隨之生起，由於對治力（糾正的力量）迅速消滅，對治之心（糾正的心）沒有間斷地生起。 『言第二法者』（關於第二種法），指有兩種：一是蘊法（五蘊之法），二是我法（關於我的法）捨棄的緣故。 『妙慧者』（關於妙慧），指能夠觀察十六行相（十六種觀修方法）的智慧。 『正智得生者』（關於正智得以產生），指類智（對事物種類差別的智慧）得以產生。 『妙是行等者』（關於妙是行等等），指三界（欲界、色界、無色界）四諦（真理）下共（共同之處）。
【English Translation】 English version 'Speaking of all kinds' refers to the fact that the upper realms (referring to the Form Realm and Formless Realm) also have seeds of immovable practice (referring to practice in meditation). 'Speaking of all times' refers to the three times of past, present, and future. 'Speaking of such dharmas' refers to the dharmas of suffering and accumulation (the origin of suffering). 'Speaking of such principles' refers to the principle of cause and effect of suffering and accumulation (the origin of suffering). 'Speaking of such dwelling' refers to the fact that the two truths of suffering and accumulation are of a defiled nature. 'Speaking of all paths' refers to the fact that among the Eightfold Noble Path (the eight paths to liberation), the upper realms (referring to the Form Realm and Formless Realm) do not have Right Livelihood and Right Action, and the rest are the same as the Desire Realm. 'Speaking of if practitioners, etc.' refers to gaining certainty in the sixteen contemplations (sixteen methods of contemplation) in the Desire Realm (the realm full of desires). 'Speaking of again in the truths, etc.' refers to arousing profound understanding in the truths (realities) of the upper two realms (Form Realm and Formless Realm). 'Speaking of the dharmas spoken' refers to the seven kinds of boundless dharmas such as impermanence mentioned earlier. 'Speaking of no other, etc.' indicates that before the Noble Path (the path to liberation) appears, there is no other dharma that can stop birth and death as a means. 'Speaking of again in such, etc.' refers to the fact that practitioners who cultivate understanding and attention can generate deep aversion to the three existences (three states of existence: Desire Realm, Form Realm, Formless Realm) and four births (four forms of life: womb-born, egg-born, moisture-born, transformation-born), which are the two truths of suffering and accumulation. 'Speaking of and in, etc.' refers to the two truths of cessation and path. 'Speaking of rejoicing in one practice' refers to the fact that among the four practices (four methods of practice) of each of the two truths of cessation and path, one is willing and happy in one's heart. 'Speaking of them in the long night, etc.' refers to the fact that from beginningless time, the seeds of the five dusts (form, sound, smell, taste, touch) have been aided to grow and accumulate, so even if one loves Nirvana (liberation), one's heart will regress. 'Speaking of generating such thoughts is not, etc.' This is ego-conceit (arrogance that one is superior to others). 'Speaking of should again transmigrate' refers to the fact that if one does not apply antidotes (take measures to correct), one should transmigrate again. Because of my antidotes, I will no longer transmigrate. Such twelve dharmas are only possessed by me, and the rest do not have them. This is called the growth of ego-conceit. 'Speaking of penetrating with wisdom' refers to the wisdom of the kinds of suffering, etc. (wisdom regarding the kinds of suffering, etc.). 'Speaking of the external knowable realm' refers to the five and twelve kinds of ego-conceit (arrogance). 'Speaking of according to what arises, etc.' If those practitioners are observing the four truths (realities) of the upper realms (Form Realm and Formless Realm), and the obstructing dharmas (various things that obstruct practice) arise accordingly as mentioned earlier, they quickly disappear due to the power of antidotes (the power of correction), and the mind of antidotes (the mind of correction) arises without interruption. 'Speaking of the second dharma' refers to the fact that there are two kinds: one is the dharma of aggregates (the dharma of the five aggregates), and the other is the dharma of self (the dharma about self) is abandoned. 'Speaking of wonderful wisdom' refers to the wisdom that can observe the sixteen aspects (sixteen methods of contemplation). 'Speaking of right wisdom is born' refers to the fact that the wisdom of kinds (wisdom about the differences in kinds of things) is born. 'Speaking of wonderful is practice, etc.' refers to the commonality (common ground) of the four truths (realities) of the three realms (Desire Realm, Form Realm, Formless Realm).
有八忍。勝解作意行者證得下品八忍三昧之時。以三昧力發生人空無分別智。焚燒無始煩惱業薪。智火耎相初現前故名耎位也。頂忍二位依中上忍隨應說之。此中不立八智者。八智是無間道是因位故。此中不別。八忍是解脫道是果位故。此中明也 言能緣者。謂人空智也 言所緣者。謂四諦十六行相 言觀心所有加行者。謂四諦十六行相有分別影像也 言住無加行者。謂四諦十六行無分別影像也 言非滅者。業煩惱種猶未斷故 言而非無緣者。謂有無分別奢摩他影像現前故 言非美睡眠等者。謂彼行者住無間定時。非周蜜蜂三昧惛醉。唯有分明智觀雙運道現前故 言從此無間等者。謂世第一法無間生起遠離作意也 言起內作意者。謂遠離作意也 言如其次第者。謂先觀欲界。次觀上二界十六行相也 言現見等者。謂欲界四諦也 言非現見者。謂上二界也 言無分別者。謂十六行相無分別影像也 言決定智者。謂現見智也 言此永斷故等者。若於世道中離欲界九品惑盡者。今於此中入諦現觀得不還果 言彼以前說等者。謂如前說於世道中離欲之人有十二種。如前第七門說相狀。此亦如是。若爾與世道離欲有何差別。故論答云然於此中等也。謂世道者雖生色界。從彼涅槃還生欲界。若出世道從彼涅槃便取無學。不復還來生
于欲界。有此差別也 言若先倍離等者。謂欲界九品惑中斷前六品故為位也 言能知智者。謂能緣人空之智與所緣十六行相和合相對故也 言此亦成就等者。雖世道中有十二種相狀。此亦有十八種相狀。超世道故也 言雖法智者。謂了人空智 言非斷智者。謂預流人離斷見道智也 言非常智者。謂預流人離常見也 言得緣生智者。謂了緣生橫如串化無實我也 言唯自法見等者。謂四諦法隨次配釋 言四證凈者。即四凈也。謂三寶及聖所愛惑無礙也 言第八有者。謂預流人極鈍根者唯有七生並證無學故無第八也 言如所得道者。謂四諦十六行相也 言然有差別者。謂預流人若起煩惱。由上中下三品對治方能除遣。此一來人若由失念煩惱起時。微劣對治便能除遣。故差別也 言上品者。謂于上上五欲境界中起微劣貪也。若初果已前人于下品境界中便起下品貪等。此亦是其差別之相也 言一切道者。謂一來乃至無學向一切皆由攝樂遠離加行究竟三作意故。于所得道而正修習 言謂由定地等者。謂出世道所起之智是有為故。故所修善亦名有為 言增長者。初心也。言無間者。中心也 言殷重者。後心也。由此三心令所修習所有善法而會合故 言殊勝善法者。謂三解六神通皆由修習二十賢善定之所得故○言安住如前者。謂安住等
【現代漢語翻譯】 現代漢語譯本 在欲界中，存在這樣的差別。『若先倍離等者』，指的是欲界九品惑中，斷除了前六品，因此稱為『位』。『能知智者』，指的是能夠緣取人空的智慧，與所緣的十六行相和合相對。『此亦成就等者』，雖然世俗道中有十二種相狀，但此（出世間道）也有十八種相狀，因為它超越了世俗道。『雖法智者』，指的是了達人空的智慧。『非斷智者』，指的是預流人（須陀洹）斷除見道的斷見之智。『非常智者』，指的是預流人斷除常見。『得緣生智者』，指的是了達緣起如幻，如串珠一般，沒有真實的『我』。『唯自法見等者』，指的是四諦法隨其次第配合解釋。『四證凈者』，就是四種清凈。指的是對三寶以及聖者所喜愛的法沒有疑惑。『第八有者』，指的是預流人中根器最鈍者，最多隻有七次生死，便能證得無學果位，因此沒有第八次生死。『如所得道者』，指的是四諦十六行相。『然有差別者』，指的是預流人如果生起煩惱，需要以上、中、下三種品類的對治才能去除。而一來人（斯陀含）如果因為失念而生起煩惱，只需要稍微的對治就能去除，這就是差別所在。『上品者』，指的是在上上品的五欲境界中生起輕微的貪慾。如果初果之前的人在下品境界中就會生起下品貪慾等等，這也是他們的差別之處。『一切道者』，指的是一來果乃至無學果的修道，都是通過攝樂、遠離、加行、究竟這三種作意，在所證得的道上如法修習。『謂由定地等者』，指的是出世間道所生起的智慧是有為法，因此所修的善法也稱為有為法。『增長者』，指的是最初的心念。『無間者』，指的是中間的心念。『殷重者』，指的是最後的心念。通過這三種心念，使得所修習的所有善法得以會合。『殊勝善法者』，指的是三解脫門、六神通，都是通過修習二十賢善定所獲得的。『安住如前者』，指的是安住等等。
【English Translation】 English version In the Desire Realm (Kāmadhātu), there are these differences. 'If first, twice separated, etc.' refers to the fact that among the nine categories of delusion in the Desire Realm, the first six are severed, hence it is called a 'position'. 'The wise who can know' refers to the wisdom that can grasp the emptiness of self (Pudgala-śūnyatā), which is in harmonious relation with the sixteen aspects of the object it cognizes (ṣoḍaśākāra). 'This also accomplishes, etc.' means that although there are twelve characteristics in the worldly path, this (transcendental path) also has eighteen characteristics because it transcends the worldly path. 'Although the Dharma-wisdom' refers to the wisdom that understands the emptiness of self. 'Not the wisdom of severance' refers to the wisdom of the Stream-enterer (Srotāpanna) who has severed the view of annihilationism (Uccheda-dṛṣṭi) in the path of seeing (Darśana-mārga). 'Not the wisdom of permanence' refers to the Stream-enterer who has severed the view of eternalism (Śāśvata-dṛṣṭi). 'Obtaining the wisdom of dependent origination' refers to understanding that dependent origination is like an illusion, like a string of beads, without a real 'self'. 'Only the view of one's own Dharma, etc.' refers to the Four Noble Truths (catvāri āryasatyāni) explained in their respective order. 'Fourfold confirmation of purity' refers to the four purities, which means having no doubt about the Three Jewels (Triratna) and the Dharma beloved by the noble ones. 'The eighth existence' refers to the Stream-enterer with the dullest faculties, who will have at most seven more rebirths before attaining Arhatship (Arhat), hence there is no eighth existence. 'Like the path obtained' refers to the sixteen aspects of the Four Noble Truths. 'However, there is a difference' refers to the fact that if a Stream-enterer arises with afflictions (Kleśas), they need to be removed by applying antidotes of superior, intermediate, or inferior quality. But if a Once-returner (Sakṛdāgāmin) arises with afflictions due to forgetfulness, they can be removed by applying slight antidotes, hence the difference. 'Superior quality' refers to the arising of slight greed in the highest of the high sense objects of the five desires (pañca kāmaguṇāḥ). If a person before the first fruit (Stream-entry) arises with inferior greed in inferior sense objects, etc., this is also a difference between them. 'All paths' refers to the fact that all paths from the Once-returner up to the Arhat are cultivated by properly practicing the path attained through the three mental activities of gathering delight, distancing, applying effort, and ultimate completion. 'Meaning from the ground of Samādhi, etc.' refers to the fact that the wisdom arising from the transcendental path is conditioned (Saṃskṛta), hence the virtuous deeds cultivated are also called conditioned. 'Increase' refers to the initial thought. 'Uninterrupted' refers to the middle thought. 'Intense' refers to the final thought. Through these three thoughts, all the virtuous deeds cultivated are brought together. 'Superior virtuous deeds' refers to the three doors to liberation (trīṇi vimokṣamukhāni) and the six supernormal powers (ṣaṭ abhijñāḥ), all of which are obtained through the cultivation of the twenty virtuous Samādhis. 'Abiding as before' refers to abiding, etc.
九種行如修所瑜伽處已說也 言修亦如前等者。謂有四種修相亦修瑜伽處說也 言盡智者。無間道 言無生智者。謂解脫道也 言彼于爾時等者。謂證金剛喻定時也 言證自在義者。謂如諸佛證自義故 言空住等者。謂空解解門等隨次配之 言慈悲等者。謂於世道修作梵住因故 言關鍵者。謂由業煩惱關鍵故。令諸有情不能趣入。涅槃云城 言深坑者。謂生死深坑也 言伊師迦去此云籬𥬰。謂三界業煩惱也 言高慢者。謂我慢也 言五支者。謂殺等五也 言六支者。謂密護根門等也。如前所說 言四所依者。謂依智不依識。依義不依語。依了義經不依不了義經。依法不依人 言身行倚息者。謂與輕安相應也 言已親近者。謂與聖道相應也 言無上丈夫者。謂小乘中佛是羅漢故名無上也 言其心等者。謂羅漢心猶如虛空及凈水等。所有香嗅不能傾動故。蕃本云。其心如空。假使涂其栴檀及與斧鑿。於此二中其心平等。余文可見 言此中都無者。如生死無有流轉。于涅槃中亦不貪著 言猶如等者。謂一切法皆依名句文建立。彼四果皆依種姓等四瑜伽建立。故喻名句等也 言獨覺地者。謂種姓發心修行得果四瑜伽處與聲聞同。何故此中列五相耶。答。謂謂住及行並是得瑜伽處故與上無別 言不愛憒鬧者。謂修自利行也 言樂
【現代漢語翻譯】 現代漢語譯本 九種行如修所瑜伽處（Nine aspects of conduct, such as the place of yoga practice）已經說完了。』言修亦如前等者『的意思是，有四種修相，也如修瑜伽處所說。』言盡智者『，指的是無間道（path of no interval）。』言無生智者『，指的是解脫道（path of liberation）。』言彼于爾時等者『，指的是證得金剛喻定（Vajra-like Samadhi）的時候。』言證自在義者『，指的是如同諸佛證得自義的緣故。』言空住等者『，指的是空解脫門（emptiness liberation gate）等，隨次第配合。』言慈悲等者『，指的是在世間道中修作梵住（Brahma-viharas）的因緣。』言關鍵者『，指的是由於業和煩惱的關鍵，使得諸有情不能趣入涅槃云城。』言深坑者『，指的是生死深坑。』言伊師迦去此云籬𥬰『，指的是三界的業和煩惱。』言高慢者『，指的是我慢。』言五支者『，指的是殺等五種（五戒）。』言六支者『，指的是密護根門等，如前所說。』言四所依者『，指的是依智不依識，依義不依語，依了義經不依不了義經，依法不依人。』言身行倚息者『，指的是與輕安相應。』言已親近者『，指的是與聖道相應。』言無上丈夫者『，指的是小乘中佛是阿羅漢，所以名為無上。』言其心等者『，指的是阿羅漢的心猶如虛空及凈水等，所有的香嗅不能傾動，所以蕃本說：『其心如空，假使涂其栴檀及與斧鑿，於此二中其心平等。』其餘的文字可以自己去看。』言此中都無者『，指的是如生死無有流轉，于涅槃中亦不貪著。』言猶如等者『，指的是一切法都依名句文建立，彼四果都依種姓等四瑜伽建立，所以比喻為名句等。』言獨覺地者『，指的是種姓發心修行得果四瑜伽處與聲聞同。為什麼這裡列五相呢？答：因為住及行並是得瑜伽處，所以與上面沒有區別。』言不愛憒鬧者『，指的是修自利行。』言樂『
【English Translation】 English version The nine aspects of conduct, such as the place of yoga practice, have already been discussed. '言修亦如前等者' means that there are four aspects of practice, as described in the place of yoga practice. '言盡智者' refers to the path of no interval (Anantarya-marga). '言無生智者' refers to the path of liberation (Asaiksa-marga). '言彼于爾時等者' refers to the time of attaining the Vajra-like Samadhi (Vajropama Samadhi). '言證自在義者' refers to the reason why the Buddhas attain their own benefit. '言空住等者' refers to the emptiness liberation gate (Sunyata-vimoksha-mukha), etc., which are matched in order. '言慈悲等者' refers to the cause of cultivating the Brahma-viharas (divine abodes) in the worldly path. '言關鍵者' refers to the key of karma and afflictions, which prevents sentient beings from entering the cloud city of Nirvana. '言深坑者' refers to the deep pit of samsara (birth and death). '言伊師迦去此云籬𥬰' refers to the karma and afflictions of the three realms. '言高慢者' refers to pride (mana). '言五支者' refers to the five precepts, such as killing. '言六支者' refers to guarding the root faculties, etc., as mentioned earlier. '言四所依者' refers to relying on wisdom and not on consciousness, relying on meaning and not on words, relying on definitive sutras and not on provisional sutras, relying on the Dharma and not on people. '言身行倚息者' refers to being in accordance with ease and tranquility. '言已親近者' refers to being in accordance with the noble path. '言無上丈夫者' refers to the Buddha in the Hinayana, who is an Arhat, hence the name 'unsurpassed'. '言其心等者' refers to the mind of an Arhat, which is like empty space and pure water, and cannot be disturbed by any fragrance or smell. Therefore, the Fan Ben (a version of the text) says: 'His mind is like space; even if it is smeared with sandalwood or carved with an axe, his mind is equal in both cases.' The rest of the text can be seen by oneself. '言此中都無者' refers to the fact that just as there is no transmigration in samsara, there is also no attachment to Nirvana. '言猶如等者' refers to the fact that all dharmas are established based on names, phrases, and sentences, and the four fruits are established based on the four yogas such as lineage, hence the analogy to names, phrases, etc. '言獨覺地者' refers to the fact that the four yogas of lineage, generating the mind of enlightenment, practicing, and attaining the fruit are the same as those of the Sravakas (listeners). Why are five aspects listed here? The answer is that dwelling and conduct are both places of attaining yoga, so there is no difference from the above. '言不愛憒鬧者' refers to cultivating the practice of self-benefit. '言樂'
寂靜者。謂不樂利他也 言依說正法及於少思務者。與自利及不利他隨次相合 言希愿無師者。由慢行故也 言無敵者。由中根故也。謂獨成菩提時無諸天魔為怨敵故也 言經百劫者。謂于百大卻中一一皆值諸佛出世修六善巧故 言親近乘事者。初心也 言成熟相續及專心者。中後心也 言順抉擇等者。此中有問。四抉擇分合有四種。何故此中但說三耶。答。由世第一與證現觀預流之果極鄰近故。此未證得 言得沙門果者。謂第二第三果也 言復有一類等者。百劫修道同前所說 言復有類等者。謂利根故頓證無學。此由中下故漸證無學。故論文言或證法現觀等也 言麟角喻者。此顯獨一無侶義也 後言部行喻者。此顯有部儻義。謂一類修獨覺者猶如群鳥。而修習故方證果故也。此位獨覺修之時。樂與眾人雜住修故。得果之時或十或百乃至千萬一時出現。于虛空中現十八變化利有情也 言樂甚深者。謂樂觀順流逆流也 言樂觀察者。謂觀緣起緣性也 言安住等者。謂樂三解脫門也 言獨勝者。謂即獨覺也 言所餘等者。住雖有異。所觀之相與前無別故 言謂一切等者。謂三種獨覺入村邑時。一善護身威儀濟正護惡剎等。二善護余根等不隨色等故。三善護意根謂住正念故 言下劣等者。謂外道等下劣有情邊若不廣說現神變
【現代漢語翻譯】 現代漢語譯本 『寂靜者』，指的是不喜歡利益他人的人。說的是依據正法修行，並且很少參與事務的人，與自利和不利他兩種情況依次對應。 『希愿無師者』，是由於傲慢的行為導致的。『無敵者』，是由於中等根器導致的。指的是獨自成就菩提時，沒有諸天魔作為怨敵。 『經歷百劫者』，指的是在一百個大劫中，每一個大劫都遇到諸佛出世，修習六種善巧。 『親近乘事者』，指的是最初發心。『成熟相續及專心者』，指的是中間和後來的發心。 『順抉擇等者』，這裡有一個問題：四抉擇分總共有四種，為什麼這裡只說三種呢？回答：因為世第一法與證得現觀預流果非常接近，因此這裡沒有證得。 『得沙門果者』，指的是第二果和第三果。 『復有一類等者』，指的是經歷百劫修道，與前面所說的情況相同。 『復有類等者』，指的是由於根器銳利，立即證得無學果位。這是由於中等和下等根器，逐漸證得無學果位。所以論文中說『或者證得法現觀等』。 『麟角喻者』，這顯示了獨自一人，沒有同伴的含義。 後面說的『部行喻者』，這顯示了有部宗派的含義。指的是一類修習獨覺的人，就像一群鳥。因為修習的緣故，才證得果位。這個位次的獨覺在修習的時候，喜歡和眾人雜居在一起修習。得到果位的時候，或者十個，或者一百個，乃至一千個，一萬個同時出現，在虛空中顯現十八種變化，利益有情。 『樂甚深者』，指的是喜歡觀察順流和逆流。 『樂觀察者』，指的是觀察緣起和緣性。 『安住等者』，指的是喜歡三個解脫門。 『獨勝者』，指的就是獨覺（Pratyekabuddha）。 『所餘等者』，指的是住處雖然有差異，但是所觀察的相與前面沒有區別。 『謂一切等者』，指的是三種獨覺進入村莊時：一是善於守護身威儀，救濟正道，守護惡剎等；二是善於守護其餘的根，不隨逐色等；三是善於守護意根，安住在正念中。 『下劣等者』，指的是外道等下劣有情，如果不廣泛地宣說顯現神通變化。
【English Translation】 English version 『The Solitary One』 refers to someone who does not delight in benefiting others. It speaks of relying on the correct Dharma and engaging in few affairs, corresponding respectively to benefiting oneself and not benefiting others. 『Wishing for no teacher』 is due to arrogant behavior. 『The unopposed one』 is due to having medium faculties. It refers to when one achieves Bodhi alone, without any devas or demons as enemies. 『Experiencing a hundred kalpas』 refers to encountering Buddhas appearing in the world in each of the hundred great kalpas, practicing the six skillful means. 『Drawing near to the affairs of the vehicle』 refers to the initial aspiration. 『Maturing the continuum and being focused』 refers to the middle and later aspirations. 『Following the ascertainments, etc.』 There is a question here: the four parts of ascertainment total four types, so why are only three mentioned here? The answer is that the highest worldly dharma is extremely close to attaining the fruit of a stream-enterer through direct perception, and thus it has not yet been attained here. 『Attaining the fruit of a Shramana』 refers to the second and third fruits. 『Again, there is a type, etc.』 refers to cultivating the path for a hundred kalpas, the same as described earlier. 『Again, there is a type, etc.』 refers to immediately attaining the state of no more learning due to sharp faculties. This is due to medium and inferior faculties, gradually attaining the state of no more learning. Therefore, the text says 『or attaining the Dharma direct perception, etc.』 『The rhinoceros horn simile』 shows the meaning of being alone, without companions. The later statement 『the group-walking simile』 shows the meaning of the Sarvastivada school. It refers to a type of person who cultivates as a solitary realizer, like a flock of birds. It is because of cultivation that they attain the fruit. When a solitary realizer at this stage is cultivating, they enjoy living and cultivating together with others. When they attain the fruit, either ten, or a hundred, or even a thousand, or ten thousand appear simultaneously, manifesting eighteen transformations in the empty sky to benefit sentient beings. 『Delighting in the profound』 refers to delighting in observing the forward and reverse flow. 『Delighting in observation』 refers to observing dependent origination and the nature of dependent origination. 『Abiding, etc.』 refers to delighting in the three doors of liberation. 『The solitary victor』 refers to the Pratyekabuddha (Solitary Buddha). 『The remaining, etc.』 refers to although the dwelling place is different, the observed aspects are no different from before. 『Meaning all, etc.』 refers to when the three types of solitary realizers enter a village: first, they are good at guarding their bodily deportment, aiding the righteous path, and protecting evil realms, etc.; second, they are good at guarding the remaining senses, not following after forms, etc.; third, they are good at guarding the mind-sense, abiding in right mindfulness. 『Inferior, etc.』 refers to if one does not widely proclaim and manifest miraculous transformations to inferior sentient beings such as non-Buddhists.
必不發心。施衣食等。彼由施故於現世中獲大果報。
瑜伽論第三十四卷手記竟
【現代漢語翻譯】 現代漢語譯本： 必定不會發起菩提心。即使佈施衣物和食物等，他們由於這些佈施的緣故，在現世中獲得很大的果報。
《瑜伽師地論》第三十四卷手記終
【English Translation】 English version: They will certainly not generate the aspiration for Bodhi (enlightenment). Even if they give alms of clothing, food, and the like, they will obtain great rewards in this present life because of these alms.
End of the handwritten notes on the thirty-fourth volume of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice).